Library

Spring warmth, summer heat, autumn dryness, and winter cold are indeed the normal patterns of disease. As for epidemics (Wenyi), they involve foul and noxious qi that transmits mutually; Wu Youke discussed this in detail. However, while Wu claimed that the pathogen enters through the mouth and nose and immediately occupies the Membrane Source (Moyuan, a location between the exterior and interior), I argue that since it is inhaled through the mouth and nose, and the Lung is the gateway for qi entry and exit, there is no case where the Lung is not first affected. Epidemics all consist of Heat-Toxin, which the Metal element of the Lung fears. It is often observed that in such cases, fever is present initially accompanied by aversion to cold, indicating that the Lung is diseased first; subsequently, the pathogen fills the Triple Burner or directly enters the Pericardium. The so-called "Pestilential Qi" is nothing but stagnant Heat. Therefore, Yu Xichang did not distinguish between the characters "Wen" (Warmth) and "Wen" (Plague/Warm Disease) when explaining them, likely because he perceived this connection. Furthermore, the statement that "the Upper Jiao is like mist, ascending to expel pathogens and detoxify; the Middle Jiao is like fermentation, smoothing to expel pathogens and detoxify; the Lower Jiao is like a drain, draining to expel pathogens and detoxify," always revolves around the character "Toxin." The meaning of stagnant Heat is evident. Moreover, patients suffering from this disease can achieve relief through profuse sweating even after drinking cold water; is this not clear evidence of Heat-Toxin? Even after the epidemic pathogen is resolved, residual Heat remaining in the Lung often leads to symptoms such as coughing and wheezing, skin heat, and spontaneous sweating. These are also clear signs that the Lung was initially diseased and has not yet fully recovered. In years of severe drought, when waters dry up and the sun is fierce, river water often contains much Heat-Toxin. Those who drink it frequently develop epidemic dysentery. Conventional treatments for dysentery are ineffective. When I added the bitter-cold detoxifying herb Guanzhong (Cyathulae Radix / Smilacis Glabrae Rhizoma depending on specific identification, here referring to *Smilacis Glabrae Rhizoma* or *Aconiti Lateralis Preparata* contextually usually *Smilacis Glabrae Rhizoma* for detoxification in plague contexts, specifically 贯众 *Guanzhong*) to my dysentery formulas, results were invariably prompt. This serves as another verification of Heat-Toxin, which I record together here.

Danjia argued that Yang is in excess and Yin is deficient; the so-called Yang refers to Minister Fire (Xianghuo). Jingyue refuted this, claiming that Yin is in excess and Yang is deficient, and wrote "On Minister Fire Keeping Its Position" to differentiate his view. Each established their own banner, appearing as incompatible as ice and charcoal. I have examined both perspectives. Danjia's main thesis originates from Zhou Dunyi's theory of establishing principles through stillness. He posited that once Minister Fire moves recklessly, the Fire of Jue-Yang from the Five Emotions flares up simultaneously, boiling and consuming True Yin. Thus, Dongyuan regarded it as a thief of Yuan Qi. This discussion of "Minister Fire" specifically addresses its postnatal changes, differing in origin and flow from Jingyue's emphasis on the Gate of Vitality (Mingmen). Regarding the quote, "Without this fire, Heaven cannot generate things; without this fire, humans cannot sustain life," and referencing predecessors such as Chu Shi and Zhao Shi who stated that humans possess the Mingmen and Minister Fire at birth, governing the twenty-five degrees of Yang movement, Jingyue's statements complement these views perfectly. Generally, the Minister Fire that remains still and keeps its position provides warmth and nourishment when still; the same Minister Fire that moves without fixed direction causes burning and scorching when active. It is like the sky and the sun: Solar Fire, though fierce, does not burn objects unless gathered by a Yang Sui (ancient fire-gathering mirror); even a small spark can start a prairie fire. Thus, Jingyue's reference to the "Sun" implies that if it loses its proper position, lifespan is shortened and brilliance obscured. Danjia's reference to the "Fire within the Sun" describes it as flying wildly and uncontrollably. To point at the Sun and call it Fire is indeed an error, but to point at Fire and call it the Sun is hardly correct either. The *Suwen: Yin Yang Yingxiang Dajie* states: "The Qi of Strong Fire declines, the Qi of Mild Fire strengthens." The distinction between "Strong" (Zhuang) and "Mild" (Shao) marks the divergence in the core tenets of the two schools. Therefore, combining both discussions completes the understanding; adhering rigidly to one side deviates from the Dao.