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Jun Fire (Ministerial Fire, Sovereign Fire) condenses life within the Heart (Zang-Organ), serving as the source for the Twelve Officials to receive commands and sustain life; Xiang Fire (Ministerial Fire) resides in one location at the Mingmen (Gate of Life) and is lodged in another at the Sanjiao (Triple Burner), acting as the origin of vital Qi generation in the Twelve Meridians. From this, the Shen Ji (Spiritual Mechanism) operates ceaselessly, and the work of creation is accomplished; this is the unchanging Dao throughout history. Tongyi Zi's discourse, when summarizing the general principle, states that Xiang Fire lodges in the Mingmen; when analyzing specific functions, it claims that each Zang-Fu organ possesses its own Jun and Xiang Fire. If so, then the Twenty Officials would have twelve pairs of Jun and Xiang Fires! Would not the Five Zang and Six Fu organs fall into chaos and act autonomously, while the Sovereign of the Heart fails to guard its residence? The response is: All manifestations—the Spirit of the Heart, the Qi of the Lungs, the granary function of the Spleen and Stomach, the strategy and courage of the Liver and Gallbladder, and the ingenuity and transformation of the Kidneys—are miraculous expressions. Without Jun and Xiang Fires, how could these occur? It is unknown that the capacity for transformation and movement in the Heart, Lungs, Spleen, Liver, Stomach, Gallbladder, and Kidneys all rely on the Heart's Jun Fire as the master and the Mingmen and Sanjiao's Xiang Fire as the instrument. This is akin to hundreds of officials collectively receiving the Great Sovereign's command to execute duties below; how can it be said that each organ has its own Jun and Xiang? Even if one accepts that each organ has its own Xiang Fire, can one accept that each has its own Jun Fire? Establishing speech aims to clarify the Dao; seeking such depth results in obscurity, which is an excess of wisdom among the virtuous.

Yuan Qi (Original Qi) exists from birth; this Qi gradually grows and gradually declines, forming the basis of vitality throughout life. Yuan Jing (Original Essence) arrives with Qi, also growing and declining, serving as the companion to Yuan Qi. Yuan Shen (Original Spirit) is the spirituality of Yuan Qi and Yuan Essence, capable of transformation and movement, acting as the master of Jing and Qi. Zhang Jingyue posits that formless Fire is the Shen Ji (Spiritual Mechanism), also called Yuan Qi; formless Water is Tian Gui (Heavenly Puberty), also called Yuan Jing. Yuan Jing and Yuan Qi are essentially the Yuan Shen that transforms and generates Jing and Qi. To equate Shen with Fire, Qi with Shen, and Jing with formlessness, and to claim that Jing and Qi are transformed by Shen, is a statement lacking clarity.

When treating acid regurgitation, Zhu Danxi invariably uses Huanglian (Coptis Rhizome) as the Sovereign herb and Wuzhuyu (Evodia Fruit) as the Assistant herb; for treating heart and abdominal pain, he advocates doubling the dosage of Shanzhi (Gardenia Fruit) and using Chao Ganjiang (Stir-fried Dried Ginger) as the Assistant herb. If it is indeed a heat syndrome, cold-natured herbs should suffice; why use them together? I believe that Zhu Danxi's treatments for acid regurgitation and heart/abdominal pain address syndromes of Heat-Fire stagnation and knotting. Heat-Fire requires clearing, while stagnation requires dispersal. Wuzhuyu and Ganjiang are used here to aid dispersion, not to assist heat; moreover, since they are designated as Assistant herbs, their dosage is small, avoiding contradiction or conflict, and instead providing mutual assistance in regulation. Repeated trials confirm their efficacy; they should not be discarded.

Question: For symptoms involving the head, eyes, teeth, mouth, throat, etc., medical texts uniformly attribute them to Wind-Heat, often employing simultaneous ascending and descending methods, and combining following and opposing strategies. Is there no concern that ascending agents hinder descending ones, or descending agents hinder ascending ones? That following agents hinder opposing ones, or opposing agents hinder following ones? In my view, in syndromes where Wind-Heat is intensely blazing, there is often involvement of the body's Yin Fire rising upward, manifesting as facial redness and cold feet. Ancient formulas employing simultaneous ascending and descending methods aim to disperse external pathogens and stabilize the interior. Ascending without descending may lead to restlessness and Jue Ni (Cold Extremities); descending without ascending may lead to dizziness, oppression, and wheezing. This must be understood.

Zhu Danxi's assertion of "Yang Excess and Yin Deficiency" refers to Blood and Qi; Zhang Jingyue's assertion of "Yang Deficiency and Yin Excess" refers to Spirit and Form. Form and Spirit are crucial for preservation and nourishment, while Blood and Qi are critical for treatment; each represents a distinct theoretical perspective.

Li Ji (Dysentery) is a disease where Qi is obstructed in the lower jiao, and Fire presses upon it, resulting in abdominal pain, tenesmus, inability to pass feces, and discharge of intestinal mucus. Its origin lies in Summer-Heat and Dampness, occurring in summer and autumn alongside Malaria. Pathogens injuring the meridians result in Malaria, while those entering the intestines and bowels result in Dysentery. Pathogens in the meridians can be resolved through dispersion, thus treatment favors Acrid-Bitter-Warm herbs; Heat in the intestines and bowels cannot heal without clearing, thus treatment favors Acrid-Bitter-Cold herbs. This aligns with the principle that "releasing the exterior does not avoid heat, attacking the interior does not avoid cold." Liu Hejian's emphasis on Cold-Clearing herbs likely stems from this insight. Zhang Jingyue, failing to examine the origin of Dysentery, relies on Five Zang and Five Element theories, claiming only the Heart relates to Fire, while others do not. This merely serves debate and adds little to clinical practice.

A pulse that beats and then stops, returning slightly faster, with a rebound motion, is named Jie Yin Pulse (Knotted Yin Pulse); a pulse that beats and stops, unable to return spontaneously, resuming after a pause, is named Dai Yin Pulse (Intermittent Pulse). Patients with these pulses are difficult to treat. The Jie pulse stops but returns immediately, maintaining the rhythm, albeit with slight irregularity. The Dai pulse stops and does not return, resuming only after a period, implying a substitution where one ceases and another takes over. This is based on my personal experience. However, Zhang Jingyue states that any pulse varying in size, rate, or regularity is termed Dai. Such confusion of traditional methods is hardly worth mentioning.

The characters Shang, Xia, Lai, Qu, Zhi, and Zhi were transmitted by Zhang Jingyue from Hua Shi's words, further elucidating their meaning. The concepts of Lai (Coming) and Qu (Going) are particularly precise.

Question: Wind and Cold share the same nature; Wind pathogenic factors are superficial and Yang, while Cold pathogenic factors are deep and Yin. This explanation is clear. Modern terminology combines diseases, ensuring accurate reasoning through detailed nomenclature.

Question: If Qi is deficient in the middle jiao and cannot reach the exterior, will muscles release the exterior without tonifying Qi? If Blood is deficient internally and cannot transform into fluids, will sweat generate without tonifying Blood? Furthermore, in cases of excessive Fire and depleted Water in the meridians, like a dry pot cracking from heat, where does moisture come from? Adding water creates abundant vaporization, allowing Qi transformation to spread everywhere. Additionally, methods include releasing the exterior, mild resolution, warm dispersion, cool dispersion, tonifying the middle and supporting the interior (dispersion without dispersing), tonifying and assisting Yin, or cloud-evaporation and rain-transformation dispersion. This scholar uniquely grasps the essence of exterior-releasing methods, making his teachings comprehensive, error-free, accurate, and reliable.

Facial paralysis (deviation of mouth and eye) is described by Zhang Zhongjing as resulting from empty collateral vessels allowing evil pathogens to lodge, causing asymmetry; the side with evil becomes slack, while the healthy side becomes tense, pulling the face toward the affected side. Ancient acupuncture and massage techniques advise treating the left deviation by needling the right, and vice versa. In my observation, hemiplegia on the left corresponds to facial deviation to the right, and hemiplegia on the right corresponds to deviation to the left. The major principle involves dispersing pathogens and nourishing Blood, often yielding recovery; pure tonification leads to lingering and worsening conditions. Zhang Jingyue claims that for herbal treatment, both sides should be tonified; for moxibustion, one should treat the tense side. I often remark that Zhang Jingyue's learning relies heavily on speculation, as evidenced by such views.

Zhong Feng (Wind Stroke) involves wind entering from outside, representing Heaven-Earth pathogenic factors; Lei Zhong Feng (Pseudo-Stroke) involves wind generated internally, representing Liver Jue Qi (Jue Revolt Qi). The Liver's generative Qi is violent and rapid in onset; once Liver Qi rebels, other Qis follow, and other fluids follow; Qis transform into Fire, fluids transform into Phlegm, converging in the Upper Jiao and flooding the meridians, sudden as wind and rain, surging like tides, unstoppable. It is far more than mere Qi and Blood deficiency as Zhang Jingyue suggests. Past sages attributed this syndrome to Fire, Phlegm, or Qi Deficiency. While all three exist, I regret their vagueness and lack of precision.

Tonifying the lower and treating the lower requires urgent preparation; Dachengqi Tang lacks Gancao (Licorice Root), while Shenqi Wan includes Fuling (Poria) and Zexie (Alisma), illustrating this point. Zuogui Yin and Yougui Yin emulate Shenqi Wan but replace Zexie's salty nature with Gancao's sweet nature, reducing downward momentum and moderating the middle; however, even if intended to guide inward, is it achievable?

Buzhong Yiqi Tang uses Renshen (Ginseng Root) and Baizhu (Atractylodes Rhizome) to seek Yang, hence adding Shengma (Cimicifuga Rhizome) and Chaihu (Bupleurum Root) to guide it. Buyin Yiqi Tang uses Dihuang (Rehmannia Root) and Shanyao (Dioscorea Rhizome) to seek Yin, yet also employs Shengma and Chaihu; this is like sending wine to Yan while contradicting its purpose. Some argue that Yin Qi requires Yang Qi to ascend, a task for Fuzi (Aconite Root) and Guixin (Cinnamon Bark), not the light and floating nature of Shengma and Chaihu. If considering Yin Deficiency with lingering pathogens, ancient formulas like Chaihu Siwu Tang illustrate tonifying Yin and dispersing pathogens, but not tonifying Yin and boosting Qi.

The six formulas including Chaihu Decoction divide methods into Warm, Cool, Spleen, Stomach, Blood-Qi, and Pathogen categories, thoroughly exploring variations in exterior-releasing methods. One should not fixate solely on Chaihu; students should grasp its underlying principles.

Zhang Jingyue's Wufu Yin removes Fuling (Poria) and Chuanxiong (Szechwan Lovage Rhizome) for their draining properties, and Shaoyao (Peony Root) for its astringent properties from Bawu Tang, leaving only Renshen, Baizhu, Danggui (Angelica Sinensis Root), Dihuang, and Gancao. This renders the formula dull and ineffective. Claiming it tonifies all Five Zang organs without guiding herbs or overarching control is unworthy of emulation.

Earth possesses the virtue of balance and harmony, serving as the foundation of life. Balance implies neither dryness nor dampness, neither cold nor heat, enabling the generation of all things. Thus, damp Earth requires drying, and dry Earth requires moistening to restore equilibrium. Shudi (Prepared Rehmannia Root) tonifies the Spleen by nourishing Spleen Yin; it is unsuitable for Dampness excess. Note that Shudi enters the Kidney to tonify Kidney Yin, and enters the Spleen to tonify Spleen Yin. Zhang Jingyue's claim that Dihuang belongs to the Taiyang and Yangming meridians is rigid and inflexible.

Yiyin Jian, Eryin Jian, etc., clarify prescriptions based on numbers like Tianyi and Dier. Thus, Wuyin Jian is a formula for tonifying Spleen Yin; it should not contain Baizhu, Bian Dou (Hyacinth Bean), or Lian Rou (Lotus Seed Flesh). Baizhu dries Spleen Dampness, while Bian Dou and Lian Rou benefit Spleen Qi but do not grow Spleen Yin. Eryin Jian is Daodchi San added with Maidong (Ophiopogon Tuber), Zaoren (Ziziphus Seed), Yuanshen (Scrophularia Root), and Huanglian (Coptis Rhizome), possessing significant strength.