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Dysentery must arise from accumulation and stagnation, hence it is said: "Without accumulation, there is no dysentery." In the initial stage of treating dysentery, one must employ methods to resolve accumulation and guide out stagnation, using pushing and purging as the principle. This refers to Zhang Zhongjing's ten methods for treating dysentery, which all primarily utilize Da Cheng Qi Tang (Major Order the Qi Decoction) and Xiao Cheng Qi Tang (Minor Order the Qi Decoction). Liu Wansu also stated: "Regulating qi will naturally relieve tenesmus; harmonizing blood will naturally stop pus and blood in stool." This applies to cases where there are excess pathogens in dysentery, which is what is meant by "there is no method of stopping dysentery" (i.e., do not use astringents prematurely). However, after prolonged dysentery, the primordial qi (Yuan Qi) is already deficient. If qi has already sunk, and one again regulates/moves qi, will not tenesmus become even more severe? If the middle jiao is already deficient, and one again attacks the accumulation, will not the primordial qi be exhausted? Damp-heat injuring blood naturally calls for harmonizing blood; if one overuses purgatives to push out the old, the blood will be further injured. Frequent passage of accumulated material suggests the need for resolving food stagnation, but long-term use of attacking/deficient-reducing methods leads to more accumulation. This merely focuses on the visible, tangible disease, ignoring that what is actually damaged is the intangible qi and blood. How can one rigidly adhere to the phrase "there is no method of stopping dysentery," citing the *Neijing*'s treatment principle of "treating obstruction with unblocking agents" (Tong Yin Yong Tong), thereby causing death!

White dysentery originates from the Large Intestine, and red dysentery from the Small Intestine; this is Zhu Danxi's way of distinguishing qi and blood by color. However, the Large Intestine is the official organ of conduction. Dysentery involves the disturbance of the viscera's fatty tissue and injury to the blood collaterals of the intestines and stomach; thus, both red and white dysentery merge into the Large Intestine and are discharged downward. The Small Intestine is responsible for separating clear fluids and excreting urine; so why say red dysentery comes from the Small Intestine? If one says the Heart governs blood, and the Heart and Small Intestine are exterior-interior paired organs, then stating that red dysentery is transformed by the Small Intestine is acceptable. But claiming it comes *from* the Small Intestine is incorrect, as the Small Intestine is not recognized as the fu-organ for dysentery discharge. One should not let literal wording obscure the intended meaning.

Malaria (Nue) is caused by wind-cold pathogens and affects the Three Yang meridians. If it occurs every three days, it is called Pin Nue (Female Malaria), affecting the Three Yin meridians. Thus, Zhu Danxi stated: "Those occurring every three days involve disease of the Yin meridians." This statement is correct. However, the claim that malaria occurring on Zi, Wu, Mao, You days belongs to Shaoyin Malaria; those on Yin, Shen, Si, Hai days belong to Jueyin Malaria; and those on Chen, Xu, Chou, Wei days belong to Taiyin Malaria, is criticized by Ma Zhonghua. Ma argued that while Zi and Wu days correspond to Shaoyin, Mao and You days belong to Yangming; Si and Hai days correspond to Jueyin, but Yin and Shen days belong to Shaoyang; Chou and Wei days correspond to Taiyin, but Chen and Xu days belong to Taiyang. He considered this association forced and unreasonable. The arrival of malaria pathogens has no fixed schedule; how could it be determined that a specific day dictates a specific meridian's malaria? I believe Zhu Danxi's attribution of Earthly Branches to the Three Yin meridians was approximately based on the twelve double-hours (Shichen), not on calendar days. For instance, Cheng Wuji stated: "Malaria is divided among the Six Meridians, explained by three-hour periods." Taiyang corresponds to Si to Wei hours; Yangming to Shen to Xu hours; Shaoyang to Yin to Chen hours; Taiyin to Hai to Chou hours; Shaoyin to Zi to Yin hours; Jueyin to Chou to Mao hours. Dividing the twelve hours among the Three Yang and Three Yin meridians, Yang governs the day, and Yin governs the night. Malaria of the Three Yin meridians mostly occurs before Zi hour or after Wu hour, because the Yang path is usually abundant, while the Yin path is usually scarce. Zhu Danxi's assignment of Zi, Wu, Mao, and You to the Three Yin meridians was based on time (hours), not on days.