Library

One, three, five, seven are odd numbers; two, four, six, eight are even numbers. This refers to the pairing of single and double quantities in herbal prescriptions. The application of odd and even numbers is used to regulate the intensity (mildness or urgency) and concentration (thin or thick) of the medicinal properties, thereby achieving the effects of diaphoresis (sweating) or purgation (downward draining). What does this have to do with the single or double nature of the quantity? And what does it have to do with the actual substance of treating disease? Disease is treated by Qi (vital energy), whereas the single or double nature of numbers possesses no Qi itself. I have pondered this: Using one herb as the Jun (Monarch/Master herb), and adding two herbs of the same nature as the Chen (Minister/Assistant herb), because the medicinal nature is unified, it is called "Odd" (Ji); Using two herbs, one tonifying and one draining, as the Jun, and adding two herbs of the same nature each as the Chen, because two Qi natures run parallel, it is called "Even" (Ou). If there are two Jun herbs but the number of Chen herbs varies, the force will be biased/heavy, so it is also called "Odd"; if the force of the Chen herbs is balanced/equal, it is called "Even". Extending this logic, regardless of how many herbs are added, they all follow this principle. This is the meaning of Odd and Even, which cannot be changed. Old interpretations exclusively refer to the single or double count of numbers, claiming that diaphoresis formulas should not be odd, yet Guizhi Tang (Cinnamon Twig Decoction) uses three herbs; purgation formulas should not be even, yet Chengqi Tang (Harmonizing the Stomach Decoction variants) uses four herbs. To regard this as the pinnacle of divine妙 (wonderful efficacy) is truly laughable!

When mist and clouds are turbid and impure, the corresponding phenomenon above is that White Dew (Bailu) does not descend; when Heaven and Earth Qi fail to communicate effectively, the myriad things do not receive nourishment, and the Mandate of Life (Ming) fails to be implemented. When the Mandate of Life is not implemented, tall trees often die. Heaven's Qi achieves clarity and brightness because it stores its Virtue (De, referring to natural laws/constants) without ceasing. "Clear and pure" means there is no state of turbid mist and clouds. The cold and heat of the four seasons, if they adhere to their regular measures without deviation, thus do not sink downward, because they are obscured by Earth's Qi. "Store" (Zang) means to guard/maintain; "Virtue" (De) means regular measure/law; "Without ceasing" (Bu Zhi) is akin to not changing. If Heaven's Qi becomes hyperactive/excessive at the top, then the Sun and Moon cannot shine brightly, and pathogenic Qi fills the Great Void. Here, "Heaven's Brightness" (Tian Ming) is interpreted as high and bright, i.e., excessive. Old interpretations claim: When the Great Brightness appears, the Small Brightness hides. However, Heaven's brightness is the brightness of the Sun and Moon; how can there be a situation where the Sun and Moon are not bright while Heaven alone is bright? Moreover, how would one distinguish between big and small? If Heaven's Qi is blocked and does not communicate downward, Earth's Qi rises upward, obscuring the Sun and Moon. In such cases, Heaven and Earth do not interact; Yang is excessive and Yin is depressed. One must see full-sky clouds and mist, unable to transform into essence. The essence within the clouds and mist is White Dew (Bailu); it cannot descend to communicate with the Earth, nor can it spread laterally to cover all things. "Table/Cover" (Biao), like in "Biao Hai" (covering the sea), means to broadly cover. "Mandate/Life" (Ming) means order/command. If rain should fall but doesn't, if cold should come but doesn't, if warmth should arrive but doesn't, the proper orders of the four seasons cannot be smoothly implemented. Would there not be many deaths among tall trees? On days of severe drought, there are necessarily clouds at night, and no dew in the morning; the soil is dry, dust rises, and grass and trees turn pale and dry. This is universally known. Generally, the upper half of the human body is governed by Heaven's Qi; the lower half is governed by Earth's Qi. If ascending and descending are obstructed, and clear and turbid Qi are not distinguished, it gradually develops into a disease pattern of Excess Above and Deficiency Below (Shang Sheng Xia Xu). These are all consequences of White Dew not descending and the Proper Mandate failing to be implemented. Using White Dew as a metaphor for True Yin (Zhen Yin) in the human body offers profound insights worth contemplating.