典藏书目

I have observed Zhu Danxi's theory of "Yang is often in excess, Yin is often insufficient," which states that the Qi (vital energy) of human life is often in excess, while Blood is often insufficient, and therefore he specifically emphasizes suppressing Fire.

Furthermore, he recklessly cites passages from the *Neijing* (Inner Canon), such as "The pathway of Yang is solid/excess, the pathway of Yin is hollow/deficient," and "When Yin is extremely deficient, Heavenly Qi ceases; when Yang is extremely excessive, Earthly Qi is insufficient," forcing them as evidence.

This is indeed a fallacious discourse that greatly contradicts the purport of the classics and severely damages the vital potential. Why? Because humans acquire Qi from Heaven and Earth to generate life, and this life-generating Qi is precisely Yang Qi. Without Yang, there is no life. Therefore, all processes of natural growth, from growing to becoming strong, are dominated by Yang Qi, and Essence (Jing) and Blood are transformed and generated by it. Thus, when Yang is abundant, Essence and Blood are abundant, indicating vigorous life force; when Yang is declining, Essence and Blood decline, indicating waning life force. Hence, the Classics state: "The Middle Jiao receives Qi, extracts its essence, transforms it, and turns it red; this is called Blood." Does this not prove that Blood is born from Qi?

Danxi only knows that Essence and Blood belong to Yin, thus saying "Yin is often insufficient," but does not understand that the source generating Essence and Blood lies first in this Yang Qi. If Essence and Blood are truly insufficient, how can there be an excess of Yang? Considering this, why not say that Yang Qi is difficult to form and easy to lose, rather than Yin Qi? This is akin to knowing only the mother and ignoring the father. Therefore, his formulas for tonifying Yin, such as those containing Zhi Mu (Anemarrhenae Rhizoma) and Bai Pi (Phellodendri Cortex), claim to tonify Yin, yet Zhi Mu and Bai Pi are merely capable of descending Fire; how can they tonify Yin? If used indiscriminately, they will damage the life-generating Qi, causing Yin to perish even more. To use this method to tonify Yin is a grave error. Upon examining the classical texts he cites, how absurd they are.

For instance, the Classics state: "Yang is Heavenly Qi, governing the exterior; Yin is Earthly Qi, governing the interior. Therefore, the pathway of Yang is solid/excess, and the pathway of Yin is hollow/deficient." This passage from the *Taiyin Yangming Lun* (Treatise on Taiyin and Yangming) discusses how Spleen and Stomach diseases differ because Yangming (Stomach) governs the exterior and Taiyin (Spleen) governs the interior. When attacked by treacherous winds and empty evils, the Yang channels receive them; receiving them leads to disease entering the Six Fu organs, where external pathogens remain at the exterior, so the pathogen is necessarily in excess; hence, "the pathway of Yang is solid/excess." When diet is irregular and daily routine is untimely, the Yin channels receive them; receiving them leads to disease entering the Five Zang organs, damaging internal organ Qi, which inevitably becomes deficient; hence, "the pathway of Yin is hollow/deficient." This text uses Yang governing the exterior and Yin governing the interior to explain that Yang diseases are mostly excess patterns and Yin diseases are mostly deficiency patterns. How could it mean that the harmonious Yin and Yang of Heaven and Earth are "Yang often in excess, Yin often insufficient"? Forcing these citations constitutes the first fallacy.

Again, the Classics state: "When Yin is extremely deficient, Heavenly Qi ceases; when Yang is extremely excessive, Earthly Qi is insufficient." This is from the *Fang Sheng Shuai Lun* (Treatise on Approaching Abundance and Decline), discussing illnesses caused by the blockage of Yin and Yang. It means that if Yin is deficient below, it cannot ascend; if it does not ascend below, it cannot descend above; this is what is meant by "When Yin is extremely deficient, Heavenly Qi ceases." If Yang is hyperactive above, it cannot descend; if it does not descend above, it cannot ascend below; this is what is meant by "When Yang is extremely excessive, Earthly Qi is insufficient." This explains the lack of communication between upper and lower, and does not refer to "Yang often in excess, Yin often insufficient." Moreover, while the latter two phrases might seem somewhat similar, how should one interpret the former two phrases, "When Yin is extremely deficient, Heavenly Qi ceases"? This is another fallacy. Given Danxi's erudition, why would he cite recklessly like this? Perhaps he was confined by his bias and forgot his own forced reasoning. I am ignorant yet concerned with the Dao, so I cannot shield Danxi from criticism and hereby point out his errors, awaiting the commentary of the wise.

1. In his *Xiang Huo Lun* (Treatise on Ministerial Fire), Danxi states: "Each of the Five Elements has its own nature, but Fire has two types: Jun Huo (Monarch Fire), which is Human Fire; and Xiang Huo (Ministerial Fire), which is Heavenly Fire. Fire is Yin inside and Yang outside, and it is characterized by movement. Therefore, all movements belong to Fire. Heaven governs the generation of things, so it is constantly in motion. Humans have life, so they are also constantly in motion. The reason for this constant motion is the action of Ministerial Fire. Since humans gained consciousness, the Fire of the Five Emotions is stimulated by external objects and cannot help but move. This movement is what the *Neijing* calls the Five Fires. Ministerial Fire rises easily; the Jue Yang Fire of the Five Natures fans each other into reckless movement. Fire arises from recklessness, changes unpredictably, exists at all times, and boils down True Yin. Yin deficiency leads to disease; Yin exhaustion leads to death."

Based on this argument of Danxi, he is merely expounding on Fire diseases and promoting his theory of tonifying Yin. Viewing this superficially, it seems reasonable and thus easily persuasive; but delving deeply into it reveals that the concepts are illusory and greatly mislead people. I request to carefully analyze its meaning to resolve the doubts of later generations, how about that? Generally, since the beginning of the One Primeval Qi, the Two Modes followed, and thus movement and stillness were manifested. Yang governs movement, and Yin governs stillness. Once the Two Modes established their positions, the Five Elements were distributed, and each temperament had its specific governance: Fire governs heat, and Water governs cold. The movement and stillness of the Two Modes are the Pre-Heaven of the Five Elements. The Pre-Heaven refers to Nature and Dao; the heat and cold of the Five Elements are the Post-Heaven of the Two Modes. The Post-Heaven refers to the changing forms. The principles of Pre- and Post-Heaven can sometimes be discussed together, but sometimes they cannot. What can be mixed includes: Fire belongs to Yang, so saying Fire is moving is acceptable. What cannot be mixed is: Yang is the great master of Original Qi, while Fire is a pathological manifestation of Qi. Movement is the nature and Dao of Yang; how can one equate Nature and Dao with pathological changes and say that all movement belongs to Fire? Even discussing from the perspective of Heaven and Humanity: "Heaven moves vigorously," does Heaven's movement mean it is Fire? "The gentleman strives unceasingly," does human movement mean it is Fire? If Heaven did not have this movement, the vital potential would cease; if humans did not have this movement, life and destiny would depart. How can one speak of movement using Fire? If it is said to be Fire, then Fire must be removed, and can life and destiny also be removed? If all movement belongs to Fire, does one have to be immobile to avoid it? Equating Yang with Fire makes the words sound similar, but the principles differ vastly. Thus, Danxi says "Yin deficiency leads to disease, Yin exhaustion leads to death"; I say "Yang deficiency leads to disease, Yang collapse leads to death." In these subtle and doubtful mechanisms, there is a difference of a hair's breadth leading to a thousand miles' deviation. One must examine carefully when facing choices.

Someone might ask: "Your words are correct, but you fail to understand Danxi's intent. He says each of the Five Zang organs has Fire, and when stirred by the Five Emotions, Fire rises accordingly, injuring True Yin until Yin exhaustion causes death. Is this not Fire generated by movement?" I reply: "This may apply to cases where emotional desires stir Fire, which is only one type of syndrome, such as unfulfilled desires or excessive indulgence, causing Ministerial Fire to move and resulting in consumption diseases. Such cases do exist. However, outside of this, claiming that the movement of the Five Emotions all generates Fire is incorrect. The so-called Five Emotions are Joy, Anger, Worry, Thought, and Fear. The Classics state: 'Joy injures the Heart, Anger injures the Liver, Thought injures the Spleen, Worry injures the Lungs, Fear injures the Kidneys.' Since the Five Zang organs are injured by these, from where do the Five Fires arise? It also states: 'Joy disperses Qi, Anger reverses Qi, Worry closes Qi, Thought knots Qi, Fear sinks Qi.' These five natures are stimulated by external objects and cannot help but move. Movement consumes and injures Original Qi. Since Original Qi is consumed like this, from where does Fire arise? Therefore, the Classics state: 'The Five Zang organs are the masters of storing Essence. They must not be injured; injury leads to loss of control and Yin deficiency. Yin deficiency leads to lack of Qi; lack of Qi leads to death.' This shows that Zang organs must not be injured, and Qi must not be injured. I have never heard that injury equals Fire. Even if it is Fire, there must be symptoms of Fire. If there are no Fire symptoms, but one merely uses the word 'movement' to pad the argument, what is the difference between catching a shadow and treating it as a form? How can worldly affairs not be confused within this logic? Furthermore, I often see that people injured by the Five Emotions, when injured to the extreme, inevitably experience shivering. This is due to insecure Yuan Yang and loss of Shen Qi. If Liu Hejian were to treat them, he would surely say shivering is generated by Fire. Who is right and who is wrong? The key lies here. Can one not feel pain for the people?

1. In *Ju Fang Fa Hui* (Exposition of the Formulas Bureau), Danxi states: "Besides Ministerial Fire, there is also the Jue Yang Fire of the Zang and Fu organs. The movement of the Five Emotions each gives rise to Fire. Ministerial Fire is the 'One Water unable to overcome Two Fires' mentioned in the Classics, originating from natural creation. Jue Yang is the 'One Water unable to overcome Five Fires' mentioned in the Classics, originating from human desires. As Qi ascends, it follows the fire flaming upward. Ascending without descending, who can resist it?"

Tracing the original text, the concept of "Five Fires" explains the section in *Jie Jing Wei Lun* (Treatise on Explaining the Profound Secrets of Essence) regarding the symptom of blindness in Jue diseases. It states that Yang merges above and Yin merges below, and because Yin and Yang do not communicate, Jue results. Jue means reversal. Because Yang reverses upward, Fire does not descend; because Yin reverses downward, Water does not ascend. Since Water does not ascend and Fire does not descend, the subtle essence of a single Yin cannot overcome the reversal of Yang of the Five Zang. This solely discusses the pathology of Jue reversal, not that there are Five Fires and only one Water. Regarding the "Two Fires" theory, it comes from *Ni Diao Lun* (Treatise on Reversed Regulation), which says: "There are people whose bodies are extremely cold yet do not shiver, named Gu Bi (Bone Bi)." It explains that this person's Kidney Qi is naturally strong, engaging in water-related labor, causing Kidney fat to dry up and Marrow to fail to fill, so cold reaches the bones. It further states that the Liver is One Yang and the Heart is Two Yang; both organs have latent Fire, so One Water cannot overcome Two Fires, hence the body is cold but does not freeze-shiver. This solely discusses the pathology of Bone Bi, not "Yang often in excess." If one were to cite Five Fires and Two Fires as evidence of Fire syndromes, then in *Shi Cong Rong Lun* (Treatise on Showing Ease and Composure), there is a statement about "Two Fires unable to overcome Three Waters." How would one explain that? Why is it not cited? Try asking Danxi this; how would he answer?

1. Danxi states: "Excess Qi is simply Fire." He also says: "Each of the Five Zang organs has Fire; when stirred by the Five Emotions, Fire rises accordingly. If suffering from various Cold diseases, one must have been exposed to Cold Qi or ingested Cold substances to become ill with Cold. Unlike various Fire diseases, which originate internally. Therefore, among Qi diseases, only one or two out of ten are Cold."

Tasting Danxi's words, I cannot help but close the book and sigh. Are Qi diseases really only one or two out of ten being Cold? Qi inherently belongs to Yang. Those with Excess Yang certainly can generate Heat, but do those with Deficient Yang not generate Cold? Therefore, the Classics state: "Excess Qi is Heat; Deficient Qi is Cold." It also states: "Blood and Qi prefer warmth and dislike cold. Cold causes stagnation and inability to flow; warmth causes dissolution and removal." The meaning is clear. Moreover, among modern people, which is more common, Excess Qi or Deficient Qi? Then Heat and Cold conditions can be known. How to prove this? For example, Heart Qi deficiency leads to unclear spirit; Lung Qi deficiency leads to impaired regulation; Spleen Qi deficiency leads to poor digestion; Liver Qi deficiency leads to fearful and restless soul; Kidney Qi deficiency leads to declined sexual function, scanty essence, and frustrated will; Stomach Qi deficiency leads to depleted granaries affecting other meridians; Sanjiao deficiency leads to failure of upper, middle, and lower functions; Mingmen deficiency leads to Essence, Qi, and Spirit lacking roots. Are all these not types of Qi deficiency? Qi deficiency is Yang deficiency. Yang deficiency means the Five Internal Organs are not warm, leading to internal Cold generation, resulting in many diseases of Yang decline, emaciation, and decay. If one must wait for exposure to Cold Qi and ingestion of Cold food to diagnose a Cold syndrome, where would these patients be placed? The value of a physician lies in recognizing the Life-Generating Qi. This is indeed the greatest concern for physicians, yet Danxi completely overlooked it. No wonder he said, "Excess Qi is simply Fire." I counter with: "Deficient Qi is simply Cold." If he heard my view, he might not know whether to agree or not.

1. In *Ge Zhi Yu Lun* (Remnants of Ge Zhi Studies), Danxi states: "Among the Six Qi, diseases caused by Damp-Heat account for eight or nine out of ten."

According to this statement, if Damp-Heat diseases account for 80-90%, then cool/cold medicines should also be used 80-90%. This is a major fallacy. The Way of Yin and Yang is like a balance scale; Cold goes, Summer comes, without permanent dominance or non-recovery. If it were biased toward Heat to this extent, climate would be chaotic and the Way of Heaven distorted. Thus, the Yellow Emperor asked: "How are the dynamics and损益 (benefits and losses) of virtue, transformation, administration, and order?" Qibo replied: "Virtue, transformation, administration, disaster, and change cannot add to each other. Dominance and recovery, abundance and decline, cannot increase each other. Incoming and outgoing, large and small, cannot exceed limits. Use of ascending and descending cannot lack each other. Each returns following its movement." This is from the *Qi Jiao Bian Da Lun* (Great Treatise on Changes in Qi Intersection). Is this not credible?

1. In his discussion on Hidden Yin in Summer, Danxi states: "If during the Summer Fire command period, one recklessly administers Warm-Hot medicines, how can one avoid the dangers of reinforcing excess and depleting deficiency?" Some say: "The month of Si is pure Yang, which might make sense theoretically. But May has One Yin, June has Two Yin; isn't that Cold?" The response is: "This is Yin initially stirring underground. Four Yang float on the ground, burning and scorching, melting metal and stone. Where is the Cold?"

Based on this view, Summer should only use Cool/Cold medicines. But why did the Emperor say: "Taking Cold medicines results in Heat; taking Hot medicines results in Cold. What is the reason?" Qibo answered: "Treating the Prosperous Qi causes the reverse reaction." Thus, Danxi only knows to treat Prosperous Qi. But there are Prosperous Qis that cannot be treated; why doesn't he know this? Moreover, the Warmth of Spring and Summer, and the Cold of Autumn and Winter, are the Principal Qi of the four seasons; Wind, Cold, Summer-Heat, Dampness, Fire, and Dryness are the Guest Qi of the six cycles. Therefore, Spring and Summer have periods of Yin Cold, and Autumn and Winter have periods of Warmth. This is called "Principal Qi insufficient, Guest Qi victorious." This is what is meant by "First ascertain the Yearly Qi, do not violate the Harmony of Heaven." Did Danxi only know of Principal Qi and ignore the cyclical dominance and recovery of Guest Qi? However, this speaks of climatic commands. As for human Blood, Qi, Yin, and Yang, they are inherently different. Do diseases of interior/exterior and Cold/Heat always remain uniform? Suppose one contracts a Yin syndrome in Summer and avoids Warm-Hot medicines, or contracts a Yang syndrome in Winter and avoids Cool-Cold medicines; can such a person survive? This shows Danxi only knew that seasonal heat requires cooling, but did not know to abandon the season in favor of the syndrome. How could he not know this? His discussion only mentions avoiding Warm-Hot in Summer, not avoiding Cool-Cold in Winter. His fear of Fire and advocacy for Fire reached such extremes.

1. In *Ju Fang Fa Hui*, Danxi states: "The Classics say: Acute diarrhea with urgency and tenesmus all belong to Heat. Also: Acute diarrhea belongs to Fire. Also: Dysentery with clear and white discharge belongs to Cold. Heat is the Qi of Monarch Fire; Fire is the Qi of Ministerial Fire; Cold is the Qi of Cold Water. Two belong to Fire/Heat, one belongs to Water/Cold. Therefore, in dysentery and diarrhea, it seems Heat is common and Cold is rare. Studying *Ju Fang* closely, it specializes in using Astringent-Hot methods. If applied to clear/white dysentery belonging to Cold, that would be appropriate. The 'urgency and tenesmus' mentioned in the Classics refers to tenesmus; this disease belongs to Fire. Caused by Ministerial Fire, its toxicity is greater than Heat. Administering Astringent-Hot medicines is essentially killing the pathogen."

Based on this, explaining dysentery via Two Fires and One Water is inappropriate. The Classics stating "Acute diarrhea with urgency and tenesmus all belong to Heat" refers to acute watery diarrhea with urgency, not intestinal dysentery. Looking at the *Taiyin Yangming Lun*: "Yin receives it and enters the Five Zang, manifesting below as undigested stool diarrhea; prolonged, it becomes intestinal dysentery." Intestinal dysentery implies a chronic condition; how can it be the same as acute diarrhea and all be Heat? Moreover, the *Neijing* mentions many Cold cases of diarrhea and dysentery. Why does Danxi not cite the detailed records in the Diarrhea category but instead forces the Two Fire theory? Examining the *Neijing*, only "Acute diarrhea with urgency and tenesmus all belong to Heat" exists; there is no text saying "Acute diarrhea belongs to Fire." Even if some years attributed to Fire mention acute diarrhea, Wood, Metal, Earth, and Water years also have this syndrome; why single out Fire? His intent is focused on Fire, so he borrows classical text to prove his point, not realizing the Classics discuss Two Fires in the context of Six Qi, not specifically for dysentery. The Classics state: "Late Summer is prone to severe diarrhea and Cold in the Middle." Why not say "Severe diarrhea and Heat in the Middle"? The meaning is clear, yet Danxi failed to observe. Attributing dysentery to Fire originated from Liu Hejian, whom Danxi followed, hence this theory. Dai Yuanli followed Danxi, stating: "Although dysentery has red and white colors, there is ultimately no distinction between Cold and Heat; treat all as Damp-Heat." This theory spread, causing all subsequent medical discussions to mention only Damp-Heat, forgetting Cold-Damp, causing great harm. Regarding *Ju Fang*, although it uses many Astringent-Hot methods, does it apply them to all Excess Heat and new pathogens? Look at Taiping Wan, Wuji Wan, Xianglian Wan, and Ruling Tang; are these not using Cold to treat Heat? Also, Zhenren Yangzang Tang, Da Yi Han Wan, and Hu Jiao Lizhong Tang are all applicable methods. Their use depends on the practitioner's judgment based on the syndrome. Can *Ju Fang* be criticized solely for using Astringent-Hot methods? This book was compiled under Emperor Shenzong of Song, ordering high physicians to submit effective formulas. While some may be embellished, true effective formulas must be numerous. Danxi claims hot medicines kill people because he focuses on Fire; I observe that cold medicines kill people because he focuses on Cold. Wise ones should investigate deeply.

1. Danxi states: "Red dysentery belongs to Blood, coming from the Small Intestine; White dysentery belongs to Qi, coming from the Large Intestine; both take Damp-Heat as the root. In the first one or two days, when Original Qi is not yet deficient, one must purge it. This is the method of 'treating obstruction with unblocking' (Tong Yin Yong Tong). Use Dachengqi Tang or Tiaowei Chengqi Tang. After purging, treat based on Qi or Blood syndrome: use Renshen and Baizhu for Qi, Siwu Tang for Blood. After five days of dysentery, do not purge, as Spleen and Stomach Qi is deficient. Robust individuals may also be purged."

Based on this, distinguishing Blood and Qi by red and white, assigning them to Large and Small Intestines, aligns with Five Element theory but is flawed regarding the true nature of the disease. The Small Intestine is the Fu organ of the Heart, governing Blood; the Large Intestine is the Fu organ of the Lungs, governing Qi. However, water and grain transform in the Small Intestine; does it lack Qi? Or if blood appears before stool, does the Large Intestine lack Blood? The Classics state: "Blood is Shen Qi." Does this not mean red is transformed from Qi? It also states: "White blood exiting indicates death." Does this not mean white is also Blood? Both white and red relate to Blood and Qi; shallow involvement yields white, deep involvement yields red. The Classics state: "Injury to Yang collaterals causes external bleeding (epistaxis); injury to Yin collaterals causes internal bleeding (hematochezia)." This is obvious truth; why distinguish Blood and Qi by Small and Large Intestines? This part is harmless and need not be debated deeply. However, the claim that in the first one or two days, when Original Qi is not deficient, one must purge using "treating obstruction with unblocking" cannot be generalized. There are cases unsuitable for purging and cases absolutely contraindicated for purging. Must one purge in one or two days? If a disease can be purged, the patient must have strong Original Qi and substantial accumulation. Whether Cold or Heat pathogen, one purge removes the pathogen without injuring Qi, so purging is possible. Without such Qi or fullness, purging is impossible. Robust individuals digest quickly, so food rarely injures them, and they rarely contract diarrhea/dysentery; if they do, they recover quickly. Those prone to illness are those prone to injury. Those prone to injury are those with weak constitutions. Therefore, chronic diarrhea/dysentery cases are mostly weak, few are strong. Thus, only one or two in a hundred require purging. Weak constitutions vary: slight weakness, moderate weakness, severe weakness. Their form, Qi, pulse, etiology, and syndrome clearly indicate excess or deficiency. For dysentery caused by Spleen and Kidney deficiency, purging is contraindicated throughout. Reckless purging will worsen mild cases and kill severe ones, with no rescue possible. This is why purging must not be used lightly. I have seen many errors caused by this. Even Danxi admitted: "In my recent experiences, there are cases of severe deficiency..."