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A question was asked: Han Dynasty's Zhang Zhongjing compiled the *Shanghan Lun* (Treatise on Cold Pathogenic Diseases), which contains 397 methods and 113 prescriptions to treat pathogens of wind, cold, summerheat, and dampness. In the East, there is Qinglong Tang (Azure Dragon Decoction); in the West, there is Baihu Tang (White Tiger Decoction); and further north, there is Zhenwu Tang (True Warrior Decoction). Although there is no prescription named "Gouchen" (Black Tortoise/Gou Chen) for the Central region, there are treatments like Jianzhong Tang (Middle-Boosting Decoction) and Lizhong Tang (Regulate the Middle Decoction). Why is there uniquely no Zhuque Tang (Vermilion Bird Decoction) for the South? Is it because the South belongs to Fire, is excessively hot, and thus unusable? Or has the prescription been lost through the ages and not preserved?

The answer is: No. Zhang Zhongjing was a person of the Jian'an era of the Han Dynasty. He was recommended as a Xiaolian (Filial and Incorrupt Candidate) and served as the Governor of Changsha. He initially received his medical arts from Zhang Bozu, a fellow townsman. He was a Confucian scholar who was also proficient in medicine. Huangfu Mi, courtesy name Xuan'yan, in his preface to the *Jiayi Jing* (Systematic Classic of Acupuncture and Moxibustion), stated: Yi Yin, with the talent of a sage, composed the *Shennong Bencao Jing* (Divine Farmer's Materia Medica) as the basis for decoctions. Zhang Zhongjing of the Han Dynasty discussed and expanded upon these decoctions to create the *Shanghan Lun*. His learning penetrated heaven and humanity, exhausting the subtle and profound principles. Regarding the waxing and waning of Yin and Yang, and changes of flexion and extension, there was nothing he did not understand. The theories he wrote merely silently embedded their logic within the syndrome differentiation and treatment of the Six Channels (Liu Jing), without explicitly stating the reasons. This is because the principles and numerology of Yin and Yang are profound and difficult to comprehend; fearing that the wise and the foolish of future generations would differ in capacity and fail to fully grasp these principles, he chose this approach. This precisely demonstrates the subtlety of manifesting benevolence while concealing utility, rather than keeping secrets. How could later readers attain even its skin and bones? Now, regarding your question, let me attempt to discuss it.

Qinglong (Azure Dragon) is the deity of the East, belonging to Wood and governing dispersion and drainage. It is akin to the Qi of Heaven and Earth being stagnant and latent; when Spring arrives and Wood governs, the Yang Qi ascends and transforms into Wind. As Yang Qi stirs, thunder and rain fill the air, and stagnant Qi is released. Baihu (White Tiger) is the deity of the West, belonging to Metal and governing clarity and肃ness (astringency/clearing). When the summer heat of Heaven and Earth stagnates, Autumn arrives and Metal governs; then Heavenly Qi descends, cool breezes refresh, and jade-like dew falls abundantly, resolving the stagnant Heat pathogen. Zhenwu (True Warrior) is the deity of the North, belonging to Water and Fire. Thus, in Xuanwu (Black Tortoise, symbolized by a turtle and snake intertwined), the Snake is attached. This corresponds to the image of the Kan hexagram (☵), where one Yang line resides between two Yin lines. Kan originates from Kun (pure Yin), but within Kun, Qian Yang resides. Therefore, it specifically governs the storage of Yang Qi within Cold Water, similar to the hibernation of dragons and snakes. Hence, the phrase "Hidden Dragon does not act." If there is loss of essence or sweating, leading to the leakage of Yang Qi, deficiency of True Fire, rootlessness, loss of control, hyperactivity harming upwards, cold deficiency in the Lower Jiao, cold extremities, and palpitations/fear, then Zhenwu Tang is used to rescue the condition. It guides the Qi back to its source, allowing the Dragon Fire to submerge in the abyss, so that waves calm and tides cease. This means that within the method of treating Water in the North, the method of treating Fire in the South is already contained; there is no need for Zhuque Tang.

However, Zhuque (Vermilion Bird) is the deity of the South, corresponding to Bing-Ding Li Fire (☲). This is Post-Heaven Fire, not the Fire within Pre-Heaven Kan (☵). Yet, the function of Zhuque can purge Post-Heaven Fire and tonify Pre-Heaven Fire; it can be cold or hot, thus capable of purging or tonifying according to the location of the pathology. Therefore, it cannot have a fixed name. For instance, in the *Shanghan Lun*, formulas such as Dahuang Huanglian Xiexin Tang (Rhubarb and Coptis Decoction to Drain the Heart), Zhuye Shigao Tang (Bamboo Leaf and Gypsum Decoction), Yuespi Tang (Dispersing Confinement Decoction), Gegen Huanglian Huangqin Tang (Kudzu, Coptis, and Scutellaria Decoction), Yinchen Hao Tang (Artemisia Capillaris Decoction), Zhizi Baipi Tang (Gardenia and Phellodendron Bark Decoction), and Da/Xiao Tiaowei Chengqi Tang (Major/Minor Regulating the Stomach and Bowels Decoctions) are all agents that purge Post-Heaven Excess Fire. They are not called Zhuque Tang. This likely harbors a deep meaning.

Thus, Wind, Cold, Summerheat, Dampness, Dryness, and Fire are the Six Qi of Heaven; Water, Fire, Wood, Metal, and Earth are the Five Elements of Earth. The Six Qi are formless, while the Five Elements have substance. Hence, the *I Ching* states: "In Heaven they form images, on Earth they take shape." Therefore, the Sun, Moon, Stars, and Constellations are the Four Images of Heaven, dividing Yin and Yang; Water, Fire, Earth, and Stone are the Four Images of Earth, dividing Rigidity and Flexibility. Yin and Yang are formless, yet the Sun, Moon, and Stars are form-within-formlessness. As for Chen (Time/Direction), it ultimately returns to formlessness. Rigidity and Flexibility have body, while Earth, Water, and Stone are substance-within-shape. As for the image of Fire, it exists when used and ceases when abandoned. When used, although its form is seen, it actually lacks substance. When extinguished, both form and substance vanish. Since it has no fixed shape and no concrete evidence, there cannot be a Zhuque Tang. This is why, in Feng Shui geography, the Five Elements all have landscape forms (Luantou) and star bodies, but Huo Xing (Fire Star) never forms a grave site (Jiexue); this is the ultimate truth.

Fire as a thing is everywhere. It may reside in metals and stones, be obtained through drilling and friction, or hidden in ice and earth. In bright sunlight, fire can be drawn using a Yang mirror (Yangsui); in dark, yin environments, wild fires burn fiercely. Accumulated oil generates flames; wine extends burning. All can create something from nothing. Although Fire cannot exist independently as a body, it must rely on other objects to take shape, yet it performs miraculous functions everywhere. If Heaven and Earth lacked Fire, myriad things could not grow; if the human body lacked Fire, life could not be sustained. Without the warmth of Fire, Water would congeal and fail to circulate; without the warmth of Fire, Wood would be stifled and fail to flourish; without the melting power of Fire, Metal could not become vessels; without the nurturing warmth of Fire, Earth could not develop all categories. Heaven, Earth, and all things cannot be accomplished without Fire, and nowhere is it not useful. Therefore, its function is emphasized while its physical form is neglected.

Thus, when Zhang Zhongjing established his formulas, in cases of mismanagement of the Taiyang Channel, there were applications of Guizhi Jia Gui Tang (Cinnamon Twig Plus Cinnamon Twig Decoction), Guizhi Jia Fuzi Tang (Cinnamon Twig Plus Aconite Decoction), Zhenwu Tang, and Sini Tang (Recover the Extremities Decoction). In the Yangming Channel, although mostly pertaining to Stomach-Fullness Heat, there is still Wuzhuyu Tang (Evodia Decoction). In examples of Yangming Middle-Jiao Cold, there are clauses such as "Yangming pulse is slow, food cannot be consumed to fullness," "Yangming middle-jiao cold, intending to form Gujia (stubborn accumulation)," and "pulse floating and slow, exterior heat interior cold, diarrhea with undigested food," all of which also employ Sini Tang for treatment. These are all agents that tonify Pre-Heaven Fire Deficiency. Using them in Yang channels demonstrates both standard practice and flexible adaptation, ability to change and transform. How much more so for the Yin-Cold syndromes in the Three Yin chapters? Therefore, although Zhang Zhongjing did not establish a Zhuque Tang, Zhuque (the principle of Fire) was utilized everywhere. The reason he frequently used it without naming the decoction is precisely because he valued its function over its form. Did he profoundly understand the Four Images of Fuxi and Huangdi, and anticipate Kangjie's (Shao Yong's) meaning that "Earth Fire often remains latent"? Alas! Unless one thoroughly penetrates Yin and Yang and deeply understands principle and numerology, how could one achieve such mastery?