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Question: Zhu Danxi (Zhu Zhenheng) stated that the human body lacks Yin, while Zhang Jingyue (Zhang Gu) stated that the human body lacks Yang. Whom do you consider correct? I replied: The human body is a small heaven and earth; let us discuss this using the principles of heaven and earth. Yin and Yang originally exist in balance without bias; thus, cold and heat are opposing forces, and day and night are opposing forces. However, the nourishment of rain and dew, and the descent of frost and snow, all serve to assist the insufficiency of Yin and restrain the excess of Yang. Understanding this, the correctness or incorrectness of Zhu and Zhang can be judged.

Zhou Gongjin said: Gao Wei of Northern Qi toured the South Garden in June, and sixty attending officials died from the cold, as recorded in the *Book of Qi*. However, the *Zizhi Tongjian* records it as "bestowed death" (*ci si*). The character "bestow" (*ci*) is actually an error for "cold" (*han*). The *Gangmu* directly records it as "killed his sixty attending officials" without stating the reason, which is a significant error. Yin Qixin cleverly explained: This reflects the calligraphy style (intent) of Zhu Xi, citing *Mencius* regarding the difference between killing with a club and a blade. Although the argument is sound, in reality, the *Tongjian* erred first, and the *Gangmu* followed suit. Gao Wei was indulgent and playful without restraint, ignoring cold and heat; if sixty attending officials froze to death, the rest can be inferred. Recording facts directly reveals his crimes; why cover up the truth? I have verified that heat causing death has been severe since ancient times. Confucians mistakenly read "cold" as "bestow," and physicians wrongly classified heat as Yin pathogenic factors, nearly leaving soldiers who died of heat without recourse for their grievances. Mr. Ye Tianshi once said: A hot place is like a furnace, harming people most rapidly. This is concise and sufficient to awaken later generations.

Song dynasty recluse Liu Bian said: People often kill themselves through desires, harm their descendants through wealth, harm the common people through governance, and harm the world and future generations through academic pursuits. If I lack these four, would it not be delightful? I believe that academic pursuits harming the world and future generations include medical books. How cautious should practitioners of medicine be!

*Lihai Ji* states: Observing the meaning of the character "Xin" (Heart), there is great significance. Its structure: the left dot corresponds to Wood, the right dot to Metal, the upper dot slightly curved and sharp to Fire, and the lower dot curved and hooking to Water. Generally, the spirit of Xuanwu (Black Tortoise) appears more as two objects below. The kidneys also come in pairs. Are these Four Elements not intimate? Earth also resides below because Water and Earth travel together. It further states: Within the Five Elements and Five Qi, the meaning of life arising from death exists. For example, the ear is the opening of the Kidney corresponding to the Zi hour; Yang Metal dies at Zi, but Yin Metal is born there; the nose is the opening of the Lung corresponding to the You hour; Yang Fire dies at You, but Yin Fire is born there. Thus, the ear governs hearing, and the nose governs smell. I believe treating nasal congestion by addressing the Heart, and deafness by addressing the Lung, is based on this principle.

It further states: The Big Dipper is located in the North and obtains the number seven, which is the completed number of Fire; the Southern Dipper is located in the South and obtains the number six, which is the completed number of Water. This is the meaning of the interaction of Yin and Yang spirits. The sun arises in the East, hence the Rooster of the Western You hour; the moon arises in the West, hence the Rabbit of the Eastern Mao hour. This is the meaning of the coming and going of Yin and Yang souls. The Liver is located on the right side of the body, but pulse diagnosis shows it on the left hand; the Spleen is located on the left side, but pulse diagnosis shows it on the right hand. This is also the meaning of Yin and Yang hiding within each other's dwellings.

It further states: Men's Qi begins at Zi; Zi is below, rising from Kan, representing males positioned in the North. Therefore, men's Qi gathers in the external kidneys (genitals), which are the intersection of the Du and Ren meridians. Women's Qi begins at Wu; Wu is above, rising from Li, representing females positioned in the South. Therefore, women's Qi gathers in the breasts, which are where the Lung and Liver meridians begin and end.

Lei Ailing, proficient in Neo-Confucian philosophy, once said: Desires originate from Heaven; abandoning desires cannot alone constitute Principle (Li). Heaven has Li and Qi; humans obtain Li to form nature (Xing) and Qi to form the physical body. Having a form implies having desires. Nature is Heaven's Li, and desire is Heaven's Qi. Food/drink and sexual intercourse are the great desires of humans. If there were no desires for food/drink and sex, there would be no so-called "evil," nor any so-called "correct," and Li would have no basis to manifest. How is this different from Buddhism's rejection of color, sound, scent, and taste, returning to the path of emptiness and nirvana? I believe sages and worthies teach people only to block, regulate, and reduce desires. Forcing people to eliminate desires is unnatural. Ailing's words are truly those of a enlightened Confucian.

*Xingfu Yeyu* states: Lady Ji of Lujiang and her daughter both lacked an anus, excreting waste through the anterior orifice, yet this did not hinder reproduction. After her daughter married, the groom's family sought to annul the marriage, leading to litigation. Magistrate Liu relied on the mother's testimony, ordered them into the inner chamber, personally examined and questioned them, and the lawsuit ceased. Liu's verdict included: "An occasional defect in the tailgate does not impair the field for planting jade." I consider this a unique constitution, unheard of before, so I record it.

The *Siku Quanshu Tiyao* states that Wei's *Xu Mingyi Leian* is comprehensive and covers various transformations, but regrets its hasty compilation and lack of organization. I examined this book; after Lu Zuyu's case of treating Chen Yachu in the Malaria section of Volume 11, it says: "Recorded one day after the Winter Solstice of Jichou year." Later, Hu Shunong's *Xianyou Ji* states: Master Wei died in the Renchen year of Qianlong. Thus, completing a sixty-volume work in just three years, however agile, was likely merely a rough draft. If Heaven had granted him more years to revise it, these flaws would certainly not exist. Here I record a few items I corrected, hoping scholars will judge them.

Commentary in the Cold Damage section of Volume 4: My case of Official Ling Er can be referenced. I reviewed the entire book and found no case of Official Ling Er; it is likely the case of Nephew Ling in the Heat Disease section. The inconsistent titles make reference difficult. It is evident this is a preliminary draft, not a final version.

The last two entries in the Jue (Cold Extremities) section are Wei's cases.

All external pathogens are called Gan Zheng (Infection Patterns). Although Wei's compilation lists Cold Damage and Plague first, Wind-Warmth and Damp-Warmth are missing. Instead, Volume 6 lists a Gan Zheng section, which is confusing, indicating a superficial understanding of external contractions. Cases by Yang Shi and Song Fuhua are their treatment validations, mostly involving internal injury complicated by external contraction.

Wei warns that mistreating wind-cold with sweating methods often leads to consumptive disease. I believe this is only one aspect; some become consumptive due to mistaken tonification when pathogens remain. During the Yongzheng and Qianlong reigns, Wu Cheng (courtesy name Shilang) of She wrote *Buju Ji*, specifically discussing external damage, forming a unique school. Although his methods were not perfect, his theories should not be discarded. The last entry in this section is Wei's case.

In the Heat Disease section, Yu Jia Yan's case mentions facial and foot edema. Wei states facial swelling is plausible, but foot swelling is inaccurate, ultimately due to blood failing to match Qi. I note that the Lung governs Qi in the body, and skin/hair are the exterior of the Lung. After infection, if Qi recovers but Blood is deficient, foot swelling occurs; however, residual heat clearing poorly and Lung Qi stagnation are even more common. See the case of Zhao Wo Wan's second son in the Dryness section. If Stomach heat is not cleared, fluids do not restore. The Classics say: "If the Stomach is discordant, sleep is uneasy." Ear closure should clear the Lung, differing from tinnitus which nourishes the Kidney. Differentiating Spleen and Stomach treatment opens ancient ignorance. Ye Tianshi benefited greatly from this, subduing Feng Chuzhan and Wang Ang. Why does Wei reject it entirely? Only the phrases "Dysentery causes Yin loss through excessive diarrhea, and Malaria consumes fluids through excessive sweating" are precise. The case of Nephew Ling is Wei's.

In the Fire section, Shiwan's treatment of Grand Secretary Zhang's deficiency fire is correctly evaluated by Wei.

From Bao Lüyin onwards in the Vomiting section are all Wei's cases.

From Song Fuhua onwards in the Diarrhea section are all Wei's cases. However, Fuhua's illness resembles Liver Wood overacting on the Stomach, so moistening herbs are suitable. If it overacts on the Spleen, Ginseng and Atractylodes are essential.

In the Malaria section, the two cases of Shi Huanzhi and Xu Huaimin are Wei's. The treatment methods here omit summer-damp seasonal malaria. Only Mu's use of Baihu Tang for summer-heat is mentioned, but mixing Yin-nourishing herbs like Niuxi and Shouwu at the onset is not a standard. The term "Tai Malaria" (Fetal Malaria) is particularly unorthodox. Despite Wei's erudition, he too was confused by this?

From Zhang Longwen onwards in the Dysentery section are all Wei's cases.

The last entry in Dysentery following wind is Wei's case, but it should belong in the Malaria-Dysentery section.

The case of Hu Tianxu in the Xiao (Wasting-Thirst) section is Wei's.

From Xu Huanwei onwards in the Jaundice section are all Wei's cases.

The last two entries in the Internal Injury section are Wei's cases.

The last three entries in the Epistaxis/Blood Vomiting section are Wei's cases.

The last two entries in the Nosebleed section are Wei's cases.

The case of Zhao Zheng for his wife in the Blood in Stool section is Wei's.

Commentary in the Flaccidity section states: This syndrome is formed by dry-fire郁 (stagnation) in the Liver meridian affecting the Spleen earth, unknown to the world. This is indeed an irrefutable theory. The attached case of Huang Danweng is missing, likely due to many omissions/errors in this book. Feng Chuzhan's case of Director Li has excellent discussion but imperfect treatment. Feng was highly admired by Liuzhou, leading to excessive praise. The last two entries are Wei's cases.

From Chen Rongshang onwards in the Ge (Diaphragm Fullness) section are all Wei's cases. The last entry is a eulogy.

In the Asthma section, Ye Shilin's family suffered asthma for four generations, yet the curative medicines differed. Even with a single lineage, conditions vary. Those who use fixed prescriptions for living patients without considering organ nature and etiology are blind doctors. The last four entries are Wei's cases.

The last entry in the Hiccups section is Wei's case.

From Zhan Weifeng onwards in the Sweating section are all Wei's cases.

Note on the last two entries in the Facial Diseases section: Selected from previous compilations, author unknown. This shows the book was not compiled by Wei alone, but he finalized it. Some notes were excluded but still included, indicating a rough draft. Redundancies and omissions are expected.

From Jin Fengweng onwards in the Eye section are all Wei's cases.

From the two daughters of Zhu and Yu onwards in the Ear section are all Wei's cases. Reading Mr.'s account of his ear disease, Shixiong also lost his father at fourteen, abandoned studies for commerce. Though suffering, he avoided illness because his mother managed the household. Reading this, I feel empathy for our similar youth and regret my lack of medical skill to save my mother from danger, a lifelong unforgivable sin. Tears flow as I close the book.

From Shen Jinpei onwards in the Nose section are all Wei's cases.

From Yan Tieqiao onwards in the Aphonia section are all Wei's cases.

From Fan Kanghou onwards in the Hypochondriac Pain section are all Wei's cases.

The last entry in the Lower Back Pain section is Wei's case.

The last two entries in the Hernia section are Wei's cases.

Volume 59 Trauma section details various syndromes comprehensively. However, Volume 28 lists trauma first, which should be moved later. Also, Volume 28 Pediatrics lists only foreign body ingestion, which should be relabeled accordingly.

Volume 29 lists various parasites and then Ascaris separately; Ascaris is a parasite and could be merged. Regarding Wenyuan's treatment of Ma Dian'an's wife, Wei criticized the theory. Phlegm-heat rushing upward and Ascaris moving due to heat cause chest jumping; reducing heat clears phlegm and worms, resolving the illness. One should not overly criticize.

In the Poisoning section, Liu Lizhi's case of an old woman uses divine methods. How did he know she ingested mercury? It is not narrated. If it were alchemical elixirs, it should be in the Cinnabar/Mercury Poisoning section; if accidental ingestion, it wouldn't last years.

In the Strange Diseases section, Wu A'er of Huzhou suffered from Herpes Zoster (Snake Wrapping Syndrome), not a strange disease; it belongs in Surgery.

The two cases of Xu and Fan in the Menstruation section are Wei's.

The two cases of Liu and Yao in the Metrorrhagia section are Wei's.

From Wang Bantang onwards in the Pregnancy Complications section are all Wei's cases.

The two cases of Yao and Hu in the Pregnancy Consumption section are Wei's.

Yu Jia Yan's cases of Li and Huang, and Lizé's case of Wu Yuanshui's wife, should not be listed under Abdominal Pain. Regarding Huang Zhixu's wife, Wei claims Yu ignored Liver/Stomach treatment. I note Liuzhou excelled here, claiming universal application, which may be overcorrection. Wu Yuanshui's case definitely forbids blood-invigorating herbs; how can one focus solely on Liver/Kidney ignoring others? Danggui and Dihuang causing stomach fullness and vomiting is a Qi-level pathology theory; how can it be denied?

The two cases of Xu and Hu in the Pregnancy Bleeding section are Wei's.

The last two entries in the Difficult Labor section are Wei's cases.

The last entry in the Retained Placenta section is Wei's case.

From Lady Xu Zhuxi onwards in the Postpartum Hemorrhage section are all Wei's cases.

Commentary in Postpartum Blood Deficiency warns against Ginger/Aconite, which is apt, as nourishing Ying is Mr.'s unique method. The last entry is his validation.

From Lady Shen Helan onwards in the Postpartum Fire section are all Wei's cases.

Postpartum Consumption is common; why did Wei only collect warming/tonifying cases?

The Postpartum Mania entry suddenly cites Wei Yuheng treating a woman. Previous self-cases were unmarked, so I point them out for clarity. The case of Brother Ding Run's wife is also Wei's. Self-cases usually follow at the end; mixing them here violates format, clearly unedited.

Case of Yuan Zhongqing's son with Pediatric Cold Damage: Yu stated cold herbs stay above the stomach and don't penetrate. Wei was shocked by the claim of heavy sedatives entering organs. I believe heavy sedatives descend; if herbs stay in the stomach, pathogens cannot exit and enter deeply. Using Lizhong Tang to move the previous herbs requires Zhi Shi etc. as assistants. Such implicit meanings require personal insight.

The character "Sou" (Cough) in the Pediatric Asthma/Cough entry should be deleted as cough is already listed.

The last two entries in Pediatric Malnutrition are Wei's cases.

Volume 52 Lung Abscess/Withering Lung section only labels "Lung," missing three characters.

Wei's case in the Perianal Abscess section is first; Wei's case in the Mass section is middle; both should be moved back.

Wu Xingquan's case in Volume 58 Sores/Ulcers is Wei's validation. But attaching cases focusing on nourishing Liver/Kidney throughout—does he excel only here to stand alone?

My late great-grandfather's *Chongqing Tang Suibi* Vol 2 attached *Xi Yuan Lu · Human Bone Joint Identification*. Mr. Zhuang Zhijie of Xiushui noted errors and showed me Yao Lizhai's *Xi Yuan Lu Jie*. Based on many examinations, the bone below the square bone is named Tail Gate (Wei Lv), also Duan, Qiong Gu, Jue Gu, commonly Wei Zhuang. It is the terminal segment of the sacrum/coccyx, without orifices or marrow, shaped like water caltrop or ginseng rhizome, connected to or detached from the square bone. This contradicts current bone inspection manuals stating men have nine orifices and women six. The "Shame Secret Bone" in *Xi Yuan Lu Bu* is apocryphal; I never saw it in female bones, nor did colleagues. Old coroners state birth opens the pubic symphysis; a shame bone would prevent this. Black marks on pelvic bones are often from pre-existing sores or mineral drugs. In kicking injuries causing death, such bones must not be inspected to avoid misidentifying bruising. There is no logic for chastity causing black bones. Claiming one bone proves two things is impossible. If Heaven uses this to judge chastity, remarried women aren't "unchaste," and unmarried women with affairs aren't "chaste"? Failure to clarify causes unjust staining of women's reputations upon fatal pelvic injury. I find *Renshen Shuo Gai* and *Quanti Xin Lun* deny the shame bone, confirming my doubts. I record this to show my ignorance.

Qihe Hequan's collection includes *Writing on the Stele Behind Governor Zhang of Han*. I record it so future generations respect the Medical Sage. Text: The stele of Zhang Zhongjing, Governor of Nanyang, Han Dynasty, records: Governor was from Nieyang, now Nanzhao, formerly Nanyang. The tomb was lost. Summer of Wuchen (Chongzhen era), Feng Ying'ao of Lanyang fell ill, dreamed of a spirit claiming to be former Han Changsha Governor, cured him, and asked him to repair a tomb. After recovery, Feng went to seventy paces behind the shrine east of Nanyang city, found the site matching description near County Magistrate Zhu's garden, but saw no tomb. Asked Zhu for land to mark the grave; Zhu rejected it as unverified. Feng erected a stone in the shrine and returned. Three years later, digging a well in the garden revealed a stone tablet, confirming the tomb. Banditry prevented Feng from visiting. In Wuzi year (Qing era), Feng became a school official in Ye County, visited the site, which changed hands from Zhu to Bao to Yang. The burial spot was real, but the tomb remained in a ditch. Reported to the Prefecture, bought Yang's land, rebuilt the brick tomb and shrine, and Canyi Sang Yun wrote the stele. Alas, if the stele is true, the Governor's spirit is powerful. Why reveal to distant Feng instead of locals in Nanyang? Why wait over a thousand years until the Ming-Qing transition? Although manifestation has its time, the logic is hard to explain. Yet, the remains were not completely lost, the shrine stands tall, inspiring reverence. The event is real, words not false. Alas, the Governor's merit lasts ten thousand generations; isn't Feng worthy of reward? Where are those like Magistrate Zhu who refused even寸 (inch) of land?

Shen Guiyu's *Biography of Mr. Xiangyan* states: His name was Gui, courtesy name Tianshi, pseudonym Xiangyan. Ancestors moved from She to Wu. Scholar Shan Gong was his great-grandfather. Grandfather Zifan was filial and understood medicine. Father Yangsheng mastered it. Vice Minister Fan Changqian had no sons; later obtained Taishi Fu'an and [another] lacking an anus, crying incessantly. Doctors were helpless. Yangsheng said: It is in the membrane, needs gold knife incision. Incision opened the anus. Taishi grew up and wrote a biography for Zifan in gratitude. Mr. studied classics young, learned medicine from Yangsheng at night. At fourteen, father died. He studied medicine under Zhu, Yangsheng's disciple. Zhu taught what Yangsheng taught. Mr. understood immediately, surpassing Zhu, gaining fame. He diagnosed via pulse, color, sound, form, seeing internal organs like knots. Prescriptions were not rigid: "Herb temperature depends on disease heat/cold." He Jian argued summer-heat/fire used cold herbs; Dongyuan argued spleen/stomach fire needed warmth/Ginseng/Aconite; Danxi argued Yin deficiency fire needed cold. Followers adopted these biases. Recent doctors lack certainty, using mixed formulas to gamble, peaceful formulas to hide incompetence, changing prescriptions morning to night. Diseases have initial, transformed, and altered stages. One must see the progression clearly before prescribing; otherwise, using drugs on diseases is testing humans. With this view, he became famous nationally and internationally, known even to vendors and children. His reputation matched his substance. He valued ethics, cultivated inner virtue, trusted friends, analyzed success/failure for others decisively. When told of hardships, he emptied his purse...