典藏书目

Li Dongyuan stated: "Xianghuo (Ministerial Fire) is the thief of Yuanqi (Original Qi)." Zhu Danxi elaborated on this, while Zhang Jingyue refuted it. Zhang argued: "Fire arising from emotions and desires belongs to evil thoughts; fire generated by evil thoughts constitutes pathogenic factors, which is not the function of Xianghuo." The arguments of both schools have their limitations. Xianghuo refers to the True Yang within the Kidney, inherited from the congenital state, serving as the root of life. Human speech and movement rely on it for establishment; when it declines, disease occurs, and when it ceases, death follows.

Laozi said: "One generates Two." Zhou Dunyi stated: "Wuji gives rise to Taiji; the movement and stillness of Taiji generate Yin and Yang." Thus, Xianghuo is the Taiji of the human body. Taiji cannot be without movement or stillness. However, if movement is regulated, it constitutes Shaohuo (Lesser Fire), which generates Qi; if movement lacks control, it becomes Zhuanghuo (Greater Fire), which damages Qi. This is like water that can float a boat but also capsize it; in reality, all are functions of Xianghuo. How could there be another type of pathogenic fire? Therefore, human emotions such as joy, anger, love, and fear are merely the inherent aspirations of the Five Zang Organs. The great desire between men and women represents the醇厚 (richness/essence) of the transformation of all things. These are normal principles in heaven and earth, originally not harmful to life. Only when they become wild and unregulated do they cause harm.

Since Xianghuo is located in the Lower Jiao and responsible for steaming and development, the only factor that can ensure its rationality leads to peace while excessive desire leads to danger is the Heart. Hence, the Heart is called Junhuo (Monarch Fire). The *Huangdi Neijing* states: "Junhuo illuminates, while Xianghuo maintains its position." It also says: "If the Ruler is not enlightened, the Twelve Officials are in peril." This is a particularly evident principle. The *Great Learning* emphasizes rectifying the mind; Buddhism advocates subduing the mind; those who practice health preservation excel at governing the mind. If pushed to the extreme, one becomes a sage or an immortal/Buddha; if maintained, one enjoys health and longevity. If one discards Junhuo and discusses only Xianghuo, it is no wonder that some view it as the thief of Original Qi while others see it as the root of generating Qi. Such divergent intentions lead to disputes between clearing fire and tonifying yang, factionalism, and attacks on differing views. In attempting to elucidate the thoughts of former sages, one might first contradict the intent of the *Classic*.

"The five regions have different climatic suitability, and the Original Qi of ancient times differs from that of modern times." Medical practitioners often regard these two statements as the essential principles for treating diseases and prescribing formulas. They believe that the northwest is high, dry, and cold, while the southeast is low, damp, and hot. High and dry conditions make bones and sinews strong, whereas low and damp conditions make muscles weak. This distinguishes the rigidity and flexibility of physical constitution, not the strength or weakness of the original source. Therefore, in the *Yi Fa Fang Yi Lun* (Treatise on Different Methods and Suitable Areas) and *Wu Chang Zheng Da Lun* (Great Treatise on the Five Regular Policies) of the *Neijing*, the sages had already detailed this. Regarding the difference in Original Qi between ancient and modern times, I have my own perspective.

In the remote antiquity, lifespans were claimed to be hundreds or thousands of years, yet scholars found this difficult to explain. Perhaps books are missing gaps, making it unreliable? The *Book of Documents* records from Emperor Yao onwards, which are clearly verifiable. The thickness or thinness of Original Qi must be verified by the length or shortness of lifespan. Thus, while ancient Original Qi is invisible, ancient lifespans are traceable. By the Tang, Yu, and Three Dynasties periods, there were no longer people living for hundreds of years, as evidenced by Confucius and Yan Hui. Zhang Zhongjing was born in the Han Dynasty and is the ancestor of formula creation. His use of herbs was several times greater than that of today because he accurately diagnosed pulses and precisely assessed syndromes, using medications with precision. One decoction was taken in multiple doses daily; if the illness was cured, the full course might not even be finished. He believed that for every disease, there is a specific medicine, and eliminating the disease must be thorough. This does not imply that the Original Qi of the Han Dynasty was thicker to justify such dosage.

In ancient times, 100 years was considered the highest longevity, and 70-90 years was old age, decreasing sequentially until premature death. Is there truly a difference from the Han Dynasty to now? Sincerity has no rest; the body of Heaven and Earth does not have a principle of gradually thinning over time. Since Heaven and Earth are unintentional in creation, humans endowed with the Qi of Heaven and Earth originally possess the capacity for a hundred years. Variations in lifespan are due to individual differences in the thickness of their Qi, which is consistent across ancient and modern times. Otherwise, would Xuanyuan (Yellow Emperor) and Qibo's teachings, and Zhang Zhongjing's succession, be intended solely for one region or era? If one claims that modern people inherit increasingly thinner Qi, then Xu Huixi's theory that the nature of herbs also becomes thinner accordingly is not an immutable truth.

Since the theory of "different Original Qi" became popular, everyone assumed ancient methods were unsuitable for modern times. They feared Mahuang (Ephedrae Herba) and Guizhi (Cinnamomi Ramulus) would cause Yang collapse, and Shengjiang (Zingiberis Rhizoma Recens) and Fuzi (Aconiti Lateralis Radix Praeparata) would劫伤 (rob/injure) Yin. They substituted Chaihu (Bupleuri Radix) and Gegen (Puerariae Lobatae Radix) for ascending actions, and restricted Xiaoshi (Natrii Sulfas) and Dahuang (Rhei Radix et Rhizoma) due to their harshness. Even when used occasionally, the dosage was only a few fen. The disease remained the same, but the medicinal power was insufficient, so how could efficacy be achieved? Consequently, pathogens are not expelled, and healthy Qi perishes immediately. What began as caution and care for the patient ends up harming them through inertia. Therefore, I believe students should focus exclusively on assessing syndromes and differentiating pulses. Once the root of the syndrome and cause is identified, one should not be constrained by the view of differing Original Qi. Instead, one should follow ancient herbal usage but slightly reduce the dosage, correcting the modern tendency to increase dosages in prescriptions. This way, pathogenic Qi will be removed quickly, and vital energy will remain uninterrupted. Ding (the author referring to himself, Tang Dale) possesses shallow learning and unfulfilled ambitions, writing this to await correction from experts.