典藏书目

Zhu Danxi was a sage in the field of medicine. His work *Gezhi Yulun* (Excerpts on Investigation of Things) transcends both past and present, so how could it be subject to casual criticism? However, after deep contemplation and repeated analysis, I find certain points questionable.

Regarding the statement in the text that "an enlarged pulse on the left side is favorable for men, while an enlarged pulse on the right side is favorable for women," Zhu Danxi exclusively interpreted this through the yin-yang of qi and blood, thereby neglecting the yin-yang inherent in pulse positions. By basing his argument solely on the physician's left and right hands during diagnosis, he deviated from the original intent of the classics. This is the first point of doubt.

Concerning the theory that "fine wine should be chilled before drinking," I have observed that people who drink hot wine remain unharmed, whereas those who drink cold wine may fall ill even during the height of summer. This is the second point of doubt.

As for the "Dao Cang" method (a purgative therapy involving the consumption of large quantities of beef broth to cleanse the stomach), Zhu Danxi himself claimed to have learned it from an exotic figure from the Western Regions. In recent times, I witnessed several local individuals who believed in and practiced this method, resulting in successive deaths. This is the third point of doubt. Alas! The people of the Western Regions inhabit different lands with distinct climatic conditions and constitutions. How can such a method be applicable to the delicate people of Southeast China? It is unfortunate that his disciples erroneously recorded this method in the section on "Lao Zhai" (Chronic Consumptive Disease/Tuberculosis) and hemoptysis, causing significant harm. Indeed, hemoptysis due to Lao Zhai stems from a deficiency of true yin, weakness of the zang-fu organs and spleen-stomach, and exhaustion of body fluids; thus, emetic or purgative therapies are contraindicated. In the past, when Xu Wenbo treated Fan Yun, there was even a warning against inducing sweating, which yet shortened the patient's lifespan. How much more inappropriate would it be to apply emetic and purgative methods to patients suffering from consumptive diseases? Some might blame me for lightly criticizing predecessors. I would respond: Sun Simiao's *Qianjin Fang* (Essential Prescriptions Worth a Thousand Gold) contains methods for sexual health and tonification. Zhu Danxi refuted these, stating, "Without the heart of a sage and the constitution of an immortal, one cannot easily practice them." He also said, "If sexual practices are mistaken for tonification, many will die." If Zhu Danxi could be a loyal minister to Sun Simiao, why could I not be a loyal minister to Zhu Danxi? As the saying goes, "Do not discard valid words because of the person who spoke them." If Zhu Danxi were to return to life, he likely would not discard my words.

Someone asked: "Zhu Danxi has already elaborated upon and critiqued the *Heji Jufang* (Prescriptions from the Bureau of Humanitarian Relief). Dai Yuanli, being one of Zhu Danxi's foremost disciples, now observes that his own works, *Zhengzhi Yaojue* (Key Essentials for the Diagnosis and Treatment of Diseases) and its formulas, all follow the *Heji Jufang*. Why is this?"

I replied: "What harm has the *Heji Jufang* done to people? Countless lives have been saved by it over time. Zhu Danxi merely criticized the errors in medication usage within it, not the fault of the formulas themselves. For blood-deficiency syndromes, aromatic-drying agents are unsuitable; for flaccidity and bi-syndromes (impairment of movement and sensation), they must not be confused with wind-patterns. Did Zhu Danxi ever advocate abandoning the *Heji Jufang* entirely? Today, people assume that the *Heji Jufang* is universally unusable, or some argue that certain prescriptions suit the North but not the South. They fail to realize that the *Neijing* (Inner Canon) states: 'Treat cold with heat, treat heat with cold.' For mild conditions, treat contrary to the pathogen; for severe conditions, treat in accordance with the pathogen. One must exercise flexibility, adjust appropriately, and seek harmony. How can one rigidly divide treatments by North and South, ignoring the fundamental differences between cold and heat patterns? Dai Yuanli likely grasped the core principles of Zhu Danxi. His adoption of the *Heji Jufang* was not arbitrary."