典藏书目

In the syndrome of deficiency exhaustion (Xu Lao), cases presenting with deficiency but without heat fire are termed deficiency cold (Xu Han); those presenting with deficiency accompanied by heat fire are termed deficiency fire (Xu Huo). Although both are referred to as "deficiency," deficiency cold and deficiency fire differ vastly, like heaven and earth. In treating deficiency cold syndromes, warming and tonifying methods are appropriate, while yin-nourishing methods should be avoided; in treating deficiency fire syndromes, yin-nourishing methods are appropriate, while warming and tonifying methods should be avoided. However, among deficiency exhaustion syndromes, those caused by acquired, tangible pathogenic factors are easier to treat, whereas those caused by congenital, intangible insufficiency of water and fire are difficult to treat. When treating congenital insufficiency, one must distinguish between true yang deficiency and true yin deficiency. True yang insufficiency implies yang deficiency without fire; it requires tonifying yang, using formulas such as Guifu Bawei Wan (Cinnamon Twig and Aconite Pill with Eight Ingredients) or Lujiao Jiao (Deer Antler Glue). True yin insufficiency implies yin deficiency with hyperactive fire; it requires tonifying yin, using formulas such as Zhibai Bawei Wan (Anemarrhena, Phellodendron and Cinnamon Twig/Aconite Pill with Eight Ingredients) or Xuanwu Jiao (Black Tortoise Shell Glue).

Regarding the supplementation of congenital insufficiency, Zhang Zhongjing established only Guifu Bawei Wan for tonifying yang, without establishing a specific formula like Zhibai Bawei Wan for tonifying yin. This is because once the method for tonifying congenital fire was established, the method for tonifying congenital water could be deduced by analogy. Qian Yizhi (Qian Yi) slightly revealed this principle by modifying Ba Wei Shen Qi Wan (Eight-Ingredient Rehmannia Root Pill for the Kidney) to remove Cinnamon Twig (Guizhi) and Aconite (Fuzi), retaining only Liu Wei Wan (Six-Ingredient Rehmannia Pill) to peacefully tonify kidney water, thereby establishing a method for nourishing yin. Later, Zhu Danxi followed Zhang Zhongjing’s intent by adding Huangbo (Phellodendri Cortex) and Zhimu (Anemarrhenae Rhizoma) to Liu Wei Wan, directly opposing Guifu Bawei Wan. This approach compensates for yang to counteract yin deficit and supplements insufficient kidney water, completing Zhang Zhongjing’s unfulfilled strategies for nourishing yin and controlling fire.

In the human body, when yin and yang, water and fire are balanced, life is sustained; when they are biased towards excess, disease occurs; when extremely biased, death ensues. Yang deficiency leads to relative yin excess; relative yin excess further depletes yang. If yang reaches extinction, solitary yin also perishes with it. Yin deficiency leads to relative yang excess; relative yang excess further depletes yin. If yin reaches extinction, solitary yang also perishes with it. However, in deficiency exhaustion syndromes, yin deficiency is more common than yang deficiency. Therefore, Zhu Danxi proposed the theory that "yang is often in excess, while yin is often deficient." He emphasized the treatment of Ziyin Dabu Wan (Great Tonification Pill for Nourishing Yin). Wang Jiezhai also stated that taking Ginseng (Renshen) mistakenly would lead to death. These statements refer specifically to syndromes of true yin insufficiency and deficiency fire causing consumption (Lai Zhai) and wheezing/coughing, not to syndromes of true yang insufficiency and deficiency cold without fire. If it were a deficiency cold syndrome, how could Huangbo and Zhimu provide great tonification? Would taking Renshen really cause certain death?

Currently, there are cases of true yin insufficiency presenting with deficiency fire: taking yin-nourishing medicines transforms the condition into deficiency cold, while taking warming/tonifying medicines transforms it back into deficiency fire. This indicates that both yin-water has exhausted and yang-fire is weak; it is a terminal syndrome intolerant to yin-nourishing treatments. There are also cases of true yang insufficiency presenting with deficiency cold: using warming/tonifying methods transforms the condition into deficiency fire, while taking yin-nourishing medicines transforms it back into deficiency cold. This indicates that both yang-fire has exhausted and yin-water is depleted; it is a terminal syndrome intolerant to warming/tonifying treatments. Furthermore, some deficiency cold cases, after taking warming/tonifying drugs, do not transform into deficiency fire but result in death due to persistent deficiency cold. This represents a terminal syndrome where yin lacks yang support, and solitary yin cannot grow. Similarly, some deficiency fire cases, after prolonged use of yin-nourishing drugs, do not transform into deficiency cold but result in death. This represents a terminal syndrome where yang lacks yin support, and solitary yang cannot survive. The above discusses deficiency exhaustion caused by congenital insufficiency of yin and yang, and the bias of water and fire.

As for syndromes caused by acquired damage and overwork, there are various categories involving the zang-fu organs, differing in essence (Jing), blood (Xue), and qi (Qi). However, fundamentally, the two key categories remain deficiency cold and deficiency fire. Cases of deficiency without fire require warming and tonifying; cases of deficiency with fire require tonifying deficiency and clearing heat. For example, qi deficiency without fire should be treated with Sijunzi Tang (Four Gentlemen Decoction) or Buzhong Yiqi Tang (Decoction for Supplementing the Middle and Augmenting Qi); if qi deficiency is accompanied by fire, Li Dongyuan (Lizai) adds Zhizi (Gardeniae Fructus) and Mudanpi (Moutan Cortex). Blood deficiency without fire should be treated with Siwu Tang (Four Substances Decoction) or Danggui Buxue Tang (Decoction for Tonifying Blood); if blood deficiency is accompanied by fire, Lizai adds Shanzhi (Gardeniae Fructus) and Mudanpi. Thus, for any deficiency exhaustion syndrome, once qi deficiency is identified, one must carefully determine whether there is fire or not; once blood deficiency is identified, one must carefully determine whether there is fire or not. Everyone knows about blood deficiency with fire, but qi deficiency with fire is often overlooked. Therefore, for qi deficiency without fire, one should warm and tonify qi; for qi deficiency with fire, cooling agents should be added to the qi-tonifying herbs. For blood deficiency without fire, one should tonify blood; for blood deficiency with fire, fire-clearing agents should be added to the yin-nourishing herbs. By applying these two methods of modification, the principles of harmonious tonification for essence, blood, and qi are fully covered.

Zhibai Tianjie Jian (Infusion of Anemarrhena and Phellodendron) treats essence deficiency with fire; Zhibai Guishao Wan (Pill of Anemarrhena, Phellodendron, Angelica, and Peony) treats blood deficiency with fire. Ancients used Digupi San (Powder of Lycii Cortex) to treat consumption with bone-steaming fever, also due to qi deficiency with fire. As stated in Neijing (The Inner Canon): "Yin deficiency generates internal heat"; treatment should strengthen the master of water to control the sunlight. This does not mean deficiency fire is deficiency cold and can be treated with warming/tonifying methods. Li Dongyuan stated: "Deficiency fire can be tonified," referring to substances like Renshen. This refers to the fire of deficient yang generated by acquired dietary irregularities and fatigue, not the fire that boils down true yin due to congenital kidney deficiency and scant water. Yuan Bing Shi (Treatise on Original Causes) states: "Kidney deficiency means water deficiency." Water deficiency leads to hyperactive fire that boils true water. If warming/tonifying drugs are wrongly used, they consume fluids and scorch the lungs, leading to death from wheezing, coughing, hoarseness, spontaneous sweating, and bone-steaming fever. People mistake warming/hot drugs for tonics because they misinterpret Neijing's "For exhaustion, use warmth" and "For forms lacking sufficiency, warm with qi," erroneously interpreting "warmth" as "heat." They fail to realize that Neijing's "Warm forms lacking sufficiency with qi" means moistening, warming, and nurturing to cultivate primordial qi, not using hot-natured drugs. "Tonify essence deficiency with flavor" means using yin-nourishing drugs to supplement yin essence, not rich, greasy animal products.

Regarding hemorrhagic syndromes, medical texts state: "Qi has the function of generating blood; tonifying qi is superior to tonifying blood." This applies to injuries of the yin collaterals with internal bleeding, representing blood deficiency without fire, not injuries of the yang collaterals with external bleeding, representing blood deficiency with fire. "Yin collateral injury, internal overflow" refers to bleeding from the lower orifices (e.g., hematochezia, menorrhagia); "Yang collateral injury, external overflow" refers to bleeding from the upper orifices (e.g., hemoptysis, hematemesis, epistaxis, gingival bleeding). Blood from injured yin collaterals belongs to the yin aspect; loss of blood removes fire, resulting in blood deficiency without fire. Blood from injured yang collaterals belongs to the yang aspect; loss of blood exacerbates fire, resulting in blood deficiency with fire. Therefore, the method of "benefiting qi in blood collapse" is applicable only to bleeding from injured yin collaterals without fire, and is difficult to apply to those with injured yang collaterals, where blood loss increases fire, presenting with consumption, bone-steaming, rapid pulse, and internal heat. At such critical junctures, errors have always been common. Only Li Dongyuan elucidated the distinction between "yang collateral injury leading to upward rushing of blood" and "yin collateral injury leading to downward collapse of blood." However, later generations did not deeply ponder and master this concept. If one reflects on the yin and yang collaterals in blood disorders, one should distinguish based on the presence or absence of fire, rather than rigidly adhering to upper overflow versus lower collapse. For instance, hemoptysis and hematemesis are upper overflow. Jingui Yaolue (Essential Prescriptions of the Golden Cabinet) describes cases with pale complexion, deep and slow pulse, no internal heat, and yang deficiency failing to contain blood; ancients successfully treated these with the "benefiting qi in blood collapse" method via stomach-regulating formulas. Conversely, bright red blood in stool due to heat in the Yangming Large Intestine is lower collapse. Yet, even lower bleeding can involve yang collaterals; ancients treated such cases with Huangbo and Huaimi (Sophorae Flos). In summary, regardless of upper overflow or lower leakage, upon clinical examination, if blood loss is accompanied by fire, it is attributed to yang collateral injury, and cooling-blood and nourishing-blood methods are indicated; if blood loss is without fire, it is attributed to yin collateral injury, and the "benefiting qi in blood collapse" method remains applicable.

For example, the Liver stores blood and governs dispersion. Lower bleeding from the Liver channel, though belonging to yin channels, requires differentiation. If liver deficiency fails to contain blood, tonifying and astringent liver herbs are used; if anger stirs liver fire, causing blood to act recklessly due to heat and flow downward, cooling-blood and fire-clearing herbs are used. Understanding these two principles ensures no errors.