痢必由乎积滞，故曰∶“无积不成痢”。治痢初起，必用消积导滞，以推荡为法。此仲景治痢有十
法，均主大、小承气。而河间亦曰∶“行气则后重自除，调血则便脓自止。”此盖为痢之有实邪者言也，
所谓“痢无止法”是也。若久痢之后，元气已亏。如气本陷矣，而复行其气，后重不将甚乎？中本虚矣，
而再攻其积，元气不将竭乎？湿热伤血，自宜调血，若过用推陈，血愈伤矣。积滞频下，谓当消导，久为
克伐，积益多矣。此但知据见在者，为有形之疾病，而不知所伤者，皆无形之气血也。岂可执“痢无止
法”一语，而曰《内经》有“通因通用”之治，以致杀人也哉！
白痢自大肠来，赤痢自小肠来，此丹溪以赤白分气血为言也。然大肠为传导之官，痢属动脏腑之脂
膏，伤肠胃之血络，故赤白俱并入大肠而下。若小肠则为出溺，而赤痢何云自小肠来？谓心主血，心与小
肠为表里，故赤痢本小肠之所化则可，若谓从小肠而来，未见小肠为下痢之腑也。其言不可以辞害意。
疟者，风寒之邪也，为三阳经受病；而三日一发，则云 疟，为三阴经受病。故丹溪云∶三日一发者，阴经受病也。
此语为当。若谓作于子、午、卯、酉日者，少阴疟；作于寅、申、巳、亥者，厥阴疟；作于辰、戌、丑、未者，太阴疟。
马仲化议为子、午虽曰少阴，而卯、酉则属阳明；巳、亥虽曰厥阴，而寅、申则属少阳；丑、未虽曰太阴，而辰、戌则
属太阳∶牵合附会为无理。夫疟邪之来无定期，何尝主于某日则定某经之疟？予谓丹溪之以地支分三阴经者，大
约以十二时论，而非以日言也。如成无己云∶疟分六经，以三时为解。太阳从巳至未，阳明从申至戌，少
阳从寅至辰，太阴从亥至丑，少阴从子至寅，厥阴从丑至卯。以十二时分三阳三阴，阳主昼，阴主夜，三
阴经疟，大抵发于子前午后者多，阳道常饶，阴道常乏也。丹溪以子、午、卯、酉分属三阴经者，此以时
言，而非以日论也。
痢疾必定是由积滞引起的，所以说：“没有积滞就不会形成痢疾。”治疗痢疾初起，必须使用消除积滞、导引积滞的方法，以推荡积滞为治疗法则。这是张仲景治疗痢疾有十种方法，都主要使用大承气汤和小承气汤。而刘河间也说：“调畅气机则里急后重自然消除，调和血液则便脓血自然停止。”这大概是指痢疾中有实邪的情况而言的，这就是所谓的“痢无止法”。如果久痢之后，元气已经亏损。如气本已下陷，如果再行气，里急后重不是更加严重吗？中焦本已虚弱，如果再攻伐积滞，元气不是将要竭尽吗？湿热损伤血液，自然应当调和血液，如果过度使用推陈出新的药物，血液会更加受伤。积滞频繁排出，认为应当消食导滞，长期克伐，积滞反而更多了。这只是知道根据现有的有形疾病，而不知道所损伤的都是无形的气血。怎么能固执于“痢无止法”这一句话，而说《内经》有“通因通用”的治疗方法，以致害死人呢！
白痢来自大肠，赤痢来自小肠，这是朱丹溪用赤白来区分气血的说法。但是大肠是传导的官职，痢疾属于动摇脏腑的脂膏，损伤肠胃的血络，所以赤白痢都并入大肠而下泄。如果小肠则是排出尿液，那么赤痢为什么说来自小肠？如果说心主血，心与小肠互为表里，所以赤痢本来是小肠所化生是可以的，如果说从小肠而来，没见到小肠是下痢的腑。他的话不可以因为字面意思而损害其本意。
疟疾，是风寒的邪气，病在三阳经；而如果三日发作一次，就称为牝疟，病在三阴经。所以朱丹溪说：三日发作一次的，是阴经受病。这句话是正确的。如果说在子日、午日、卯日、酉日发作的是少阴疟；在寅日、申日、巳日、亥日发作的是厥阴疟；在辰日、戌日、丑日、未日发作的是太阴疟。马仲化议论认为子日、午日虽然是少阴，但卯日、酉日则属于阳明；巳日、亥日虽然是厥阴，但寅日、申日则属于少阳；丑日、未日虽然是太阴，但辰日、戌日则属于太阳：这是牵强附会，毫无道理。疟邪的到来没有定期，何尝规定在某日就一定发作某经的疟疾？我认为朱丹溪用地支分属三阴经，大约是以十二时辰来论述，而不是以日来论述的。如成无己说：疟疾分为六经，以三个时辰来解释。太阳经从巳时到未时，阳明经从申时到戌时，少阳经从寅时到辰时，太阴经从亥时到丑时，少阴经从子时到寅时，厥阴经从丑时到卯时。以十二时辰分属三阳三阴，阳主白天，阴主夜晚，三阴经的疟疾，大多发作在子时前或午时后的情况较多，阳道常饶足，阴道常匮乏。朱丹溪将子、午、卯、酉分属三阴经，这是以时辰来说，而不是以日来论述的。
Dysentery must arise from accumulation and stagnation, hence it is said: "Without accumulation, there is no dysentery." In the initial stage of treating dysentery, one must employ methods to resolve accumulation and guide out stagnation, using pushing and purging as the principle. This refers to Zhang Zhongjing's ten methods for treating dysentery, which all primarily utilize Da Cheng Qi Tang (Major Order the Qi Decoction) and Xiao Cheng Qi Tang (Minor Order the Qi Decoction). Liu Wansu also stated: "Regulating qi will naturally relieve tenesmus; harmonizing blood will naturally stop pus and blood in stool." This applies to cases where there are excess pathogens in dysentery, which is what is meant by "there is no method of stopping dysentery" (i.e., do not use astringents prematurely). However, after prolonged dysentery, the primordial qi (Yuan Qi) is already deficient. If qi has already sunk, and one again regulates/moves qi, will not tenesmus become even more severe? If the middle jiao is already deficient, and one again attacks the accumulation, will not the primordial qi be exhausted? Damp-heat injuring blood naturally calls for harmonizing blood; if one overuses purgatives to push out the old, the blood will be further injured. Frequent passage of accumulated material suggests the need for resolving food stagnation, but long-term use of attacking/deficient-reducing methods leads to more accumulation. This merely focuses on the visible, tangible disease, ignoring that what is actually damaged is the intangible qi and blood. How can one rigidly adhere to the phrase "there is no method of stopping dysentery," citing the *Neijing*'s treatment principle of "treating obstruction with unblocking agents" (Tong Yin Yong Tong), thereby causing death!
White dysentery originates from the Large Intestine, and red dysentery from the Small Intestine; this is Zhu Danxi's way of distinguishing qi and blood by color. However, the Large Intestine is the official organ of conduction. Dysentery involves the disturbance of the viscera's fatty tissue and injury to the blood collaterals of the intestines and stomach; thus, both red and white dysentery merge into the Large Intestine and are discharged downward. The Small Intestine is responsible for separating clear fluids and excreting urine; so why say red dysentery comes from the Small Intestine? If one says the Heart governs blood, and the Heart and Small Intestine are exterior-interior paired organs, then stating that red dysentery is transformed by the Small Intestine is acceptable. But claiming it comes *from* the Small Intestine is incorrect, as the Small Intestine is not recognized as the fu-organ for dysentery discharge. One should not let literal wording obscure the intended meaning.
Malaria (Nue) is caused by wind-cold pathogens and affects the Three Yang meridians. If it occurs every three days, it is called Pin Nue (Female Malaria), affecting the Three Yin meridians. Thus, Zhu Danxi stated: "Those occurring every three days involve disease of the Yin meridians." This statement is correct. However, the claim that malaria occurring on Zi, Wu, Mao, You days belongs to Shaoyin Malaria; those on Yin, Shen, Si, Hai days belong to Jueyin Malaria; and those on Chen, Xu, Chou, Wei days belong to Taiyin Malaria, is criticized by Ma Zhonghua. Ma argued that while Zi and Wu days correspond to Shaoyin, Mao and You days belong to Yangming; Si and Hai days correspond to Jueyin, but Yin and Shen days belong to Shaoyang; Chou and Wei days correspond to Taiyin, but Chen and Xu days belong to Taiyang. He considered this association forced and unreasonable. The arrival of malaria pathogens has no fixed schedule; how could it be determined that a specific day dictates a specific meridian's malaria? I believe Zhu Danxi's attribution of Earthly Branches to the Three Yin meridians was approximately based on the twelve double-hours (Shichen), not on calendar days. For instance, Cheng Wuji stated: "Malaria is divided among the Six Meridians, explained by three-hour periods." Taiyang corresponds to Si to Wei hours; Yangming to Shen to Xu hours; Shaoyang to Yin to Chen hours; Taiyin to Hai to Chou hours; Shaoyin to Zi to Yin hours; Jueyin to Chou to Mao hours. Dividing the twelve hours among the Three Yang and Three Yin meridians, Yang governs the day, and Yin governs the night. Malaria of the Three Yin meridians mostly occurs before Zi hour or after Wu hour, because the Yang path is usually abundant, while the Yin path is usually scarce. Zhu Danxi's assignment of Zi, Wu, Mao, and You to the Three Yin meridians was based on time (hours), not on days.