典藏书目

The path to ruin, if applied to divination and fortune-telling, can be executed with not a hair's breadth of error. Nevertheless, the sages earnestly teach that one must exhaust human effort to align with Heaven's will, so that misfortune transforms into auspiciousness, and the dying are preserved; they never advocate leaving everything to fate. The classics say: "Cultivate oneself and await destiny." Therefore, physicians can communicate with the divine and manipulate creation, enabling those destined for premature death to live long, and the long-lived to attain immortality. How could the Way of Medicine be abolished?

A question was raised: Ancient philosophers stated that all pain belongs to Excess (Shi), while all itching belongs to Deficiency (Xu). Zhu Danxi also said: "All pain should not be treated with Ginseng," because tonifying Qi causes it to become vigorous but stagnant, thereby worsening the pain. Then, is it true that for all painful conditions, Ginseng and similar herbs must generally be avoided? The answer is: The aforementioned discussion on various pains specifically refers to cases where Qi is Excess. For instance, sudden invasion of Wind-Cold causing pain in the exterior, or pain arising from the stagnation of the Seven Emotions and Nine Qi which fails to circulate freely, certainly cannot be treated with Qi-tonifying herbs. However, regarding conditions such as body ache due to overexertion damaging the form, or body pain following defecation or severe dysentery due to Qi and Blood deficiency, or limb numbness and pain, or postpartum general joint pain due to dual deficiency of Qi and Blood in women—can these possibly be treated without Ginseng and other Qi-tonifying herbs? Students must not adhere rigidly to a single viewpoint.

Another question: I have heard of the positions of the Cun, Guan, and Chi pulse locations. Additionally, there are three pulse sites: Renying, Qikou, and Shenmen. Where are their positions? Please inform me clearly. The answer is: According to the *Huoren Shu* (Book of Living People), the Renying pulse is located at the one-fen position anterior to the Guan on the left wrist. The Qikou pulse is located at the one-fen position anterior to the Guan on the right wrist. Furthermore, according to the Meridian theory, the Cun Kou pulse anterior to the Renying on the left hand indicates that Renying is situated between the Guan and Cun on the patient's left wrist, corresponding to the bifurcation between the index and middle fingers of the examiner's right hand. Similarly, the Cun Kou pulse anterior to the Qikou on the right hand indicates that Qikou is situated between the Guan and Cun on the patient's right wrist, corresponding to the bifurcation between the index and middle fingers of the examiner's left hand. The classics further state: The Chi pulse posterior to the Shenmen on both hands indicates that Shenmen is located between the Guan and Cun on both wrists of the patient, corresponding to the bifurcation between the middle and ring fingers of the examiner. Nowadays, many people do not recognize these positions. Some locate Renying at the Left Guan, others at the Left Cun; some locate Qikou at the Right Guan, others at the Right Cun; some locate Shenmen opposite the two Guans. All these are incorrect. Can students fail to examine this carefully?

Another question: Drug properties include Mutual Fear (Xiangwei), Mutual Aversion (Xiang'e), and Mutual Opposition (Xiangfan). Yet ancient prescriptions often combine such drugs in a single formula. What is the rationale? The answer is: If Drug B fears Drug A, then Drug A avers Drug B; what Drug A avers, Drug B fears. This is because Drug A can control the toxicity of Drug B, preventing it from acting recklessly. Moreover, within a single prescription, although Drug B may fear Drug A, its therapeutic efficacy is primary. Therefore, the dosage should be heavier for Drug B and lighter for Drug A, merely to mitigate its toxicity. If Drug A were heavier and Drug B lighter, the control would be excessive, completely stripping Drug B of its authority and diminishing its therapeutic effect. However, each drug has its own potency and toxicity. The "fear" relates to controlling the opponent's potency, while "aversion" relates to countering its toxicity. For example, Zhang Zhongjing's Xiao Chai Hu Tang (Minor Bupleurum Decoction) combines Banxia (Pinelliae Rhizoma), Huangqin (Scutellariae Radix), and Shengjiang (Zingiberis Rhizoma Recens). Banxia and Huangqin fear Shengjiang, while Shengjiang avers Huangqin and Banxia. Because the dosages are balanced, Shengjiang only restrains the harsh toxicity of the others without reducing their ability to resolve alternating chills and fever. As for drugs with Mutual Opposition, each harbors severe toxicity, like two armies facing each other; they absolutely do not share the same formation. Nevertheless, for external diseases caused by great toxins, great toxic drugs must be used to attack them; this cannot be judged by ordinary rules. For instance, the ancient Ganying Wan uses Badou (Crotonis Fructus) and Qianniuzi (Pharbitidis Semen) together to break down accumulations. Si Wu Tang (Four Substance Decoction) combined with Renshen (Ginseng Radix et Rhizoma) and Wulingzhi (Trogopterori Faeces) treats blood masses. Zhu Danxi's Ershisi Wei Lianxin San for Corpse Consumption (Lao/Consumption disease) combines Gancao (Glycyrrhizae Radix et Rhizoma) and Yuanhua (Genkwa Flos), claiming the brilliance lies here. Only sages with true insight can use such combinations; fools must not rashly try them, lest they kill. Using medicine is like using troops: the skilled place themselves in desperate situations to survive, like Han Xin's Back-to-the-River formation; the unskilled invite only destruction. Must one not be cautious!

Another question: Regarding Danggui (Angelicae Sinensis Radix), Lei Gong stated that the head breaks blood, the body harmonizes blood, and the tail stops bleeding. Li Dongyuan stated that the head stops bleeding, the body nourishes blood, and the tail breaks blood. These two theories differ. Is there no unified conclusion? Please clarify. The answer is: Li Dongyuan said: "Danggui" signifies the merit of making Qi and Blood return to their proper places. It can expel stasis and generate new blood, ensuring smooth meridians, allowing Qi and Blood to move together continuously. He further explained: The upper half of the root corresponds to ascending Qi governed by Heaven; the lower half corresponds to descending Qi governed by Earth; the middle part remains central. Thus, the analogy to the human body holds. I propose: For stasis in the Upper Jiao or deficiency of blood in the Upper Jiao, use the upper section (head); for stasis in the Lower Jiao or deficiency of blood in the Lower Jiao, use the lower section (tail); for stasis or deficiency in the Middle Jiao, use the middle section (body). This applies to other herbs as well: for Huangqin (Scutellariae Radix), use the upper section for empty heat to descend Lung fire, and the lower section for excess heat to drain Large Intestine fire. Fangfeng (Saposhnikoviae Radix) and Jiegeng (Platycodonis Radix) follow similar principles. This is an unchangeable principle since antiquity; students should study it carefully.

Another question: The Materia Medica states that Zhuru (Bambusa Textilis Caulis), Zhuye (Bambusa Leaf), and Zhuli (Bambusa Sap) must avoid iron vessels during steaming and pounding. Why? The answer is: Dihuang (Rehmanniae Radix Praeparata) and Huangbai (Phellodendri Cortex) are Kidney channel herbs. Qian Zhongyang stated: "The Kidney has tonification but no purgation." He also said: "Tonify the Mother for Deficiency, Purge the Child for Excess." The Kidney is the Shaoyin of Yin, the water organ that nurtures True Yuan. The reason for avoiding iron is to prevent the depletion of Wood (Liver) via Metal (Iron), fearing that the Child (Water/Kidney) being drained might cause the Mother (Wood/Liver) to become deficient. There is no other explanation.

Another question: The Materia Medica specifies using Danshu (Light Bamboo) for Zhuru, Zhuye, and Zhuli. There are many bamboo species. Which one is called Danshu? The answer is: Su Dongpo's formulas state: "Danshu" is defined in contrast to Kushu (Bitter Bamboo); except for Kushu, all others are Danshu. My master, Mr. Danxi, often used early-shoot bamboo, commonly known as Leizhu (Thunder Bamboo), which is the lightest of the light. This bamboo is also called Tiantu (Sweet Bamboo) because its shoots are sweet. Another variety, Shuishu (Water Bamboo), has shoots with a pure mild taste. Therefore, these two bamboos can be used medicinally because their shoots lack pungent/spicy flavors, indicating non-toxicity. If these two are unavailable, Wanzhu (Late Bamboo) can substitute; other bamboos are unusable.

Another question: In the miasma-prone regions of Lingnan, locals who are otherwise healthy chew Binglang (Arecae Semen) morning and night, claiming it wards off mountain miasma diseases. Confucian scholars serving there adopt this custom. Is it beneficial or harmful? The answer is: According to the Materia Medica, Binglang is Pungent and Warm, a Pure Yang substance. It effectively disperses stagnant Qi, scatters pathogenic Qi, descends excessive Qi in the chest, moves phlegm downwards, and treats tenesmus and rectal prolapse. If such symptoms exist, combining it with Muxiang (Aucklandiae Radix), Huangqin, and Baizhu yields effective results. However, if one has a harmonious Stomach Qi and is healthy, chewing it daily out of habit likely leaks True Qi, doing more harm than good. Alas! The弊端 (drawback) of habit leads to regret even unto death. Luo Qianfu said: "Taking medicine when healthy is like adding pillars inside a wall." This is truly correct. I have heard that using medicine is like deploying troops; the court does so reluctantly to repel invaders. If there are no invaders yet troops are sent, grain is wasted, and innocent civilians are harmed. Beware! Beware!

Another question: Ancient formulas for postpartum disorders often use Si Wu Tang (Four Substance Decoction) with modifications. However, my master Danxi exclusively prohibited Shaoyao (Paeoniae Radix Alba) because its Sour and Cold nature damages the generating Qi. Why? The answer is: Women after childbirth suffer extreme Qi and Blood deficiency, akin to the hexagram Pi (Standstill), where descent occurs without ascent. Only the austere energy of Autumn/Winter exists, while the generating energy of Spring/Summer has not returned. Therefore, postpartum conditions generally contraindicate Cold/Cooling herbs and strongly favor Warm/Hot agents to support the source of generation. The ancients formulated Si Wu Tang using the Warmth of Chuanxiong (Chuanxiong Rhizoma) and Danggui to balance the Coldness of Shaoyao and Dihuang, making it an excellent formula for gynecological disorders. If used postpartum, one must take Baishaoyao (White Peony Root), repeatedly stir-fry it with wine to remove its Sour/Cold toxicity, retaining only its blood-generating and blood-invigorating properties. Why would this be unacceptable? Later copies omitted the processing instructions. Danxi feared ignorant doctors would use it raw and thus warned of the dangers. If processed correctly according to method, what harm is there? Should students not know this?