典藏书目

Sometimes, due to overexertion causing the Yin Fire in the interspace of the kidneys (Jian) to boil up, during intervals of work, one might remove clothing in a cool place, or sit and lie down in a shady area immediately after bathing. This causes the Yin Fire to descend and return to the kidney interspace. At this time, the skin and interstices (Couli) are extremely empty and devoid of Yang Qi, which is then constrained by cold and chill. The exterior deficiency cannot withstand wind-cold. The patient mistakenly believes it is an external contraction of wind-cold and seeks treatment for releasing the exterior, thereby severely depleting Yuan Qi (Original Qi), inviting disaster as easily as turning one's hand. Even if they luckily escape, it results in Xu Lao (Deficiency Consumption) with both Qi and Blood weakened. For such individuals with exterior deficiency constrained by wind-cold, it is also a case of Deficient Evil attacking the exterior. In the first one or two days of onset, it closely resembles excess syndromes of external invasion by "Thief Evils" (pathogenic factors), leading to confusion. Physicians should distinguish them solely by observing whether Qi is deficient or excessive: External invasions by Thief Evils invariably present with loud and forceful speech; whereas injuries from overexertion and irregular diet causing exterior deficiency will manifest as shortness of breath, rapid breathing, reluctance to speak, and a weak, powerless voice. This is easy to observe.

The above distinguishes diseases caused by overexertion, where exterior deficiency must not be treated as exterior excess.

There is another category of people who contract illness from physical exertion while traveling on roads during extreme heat, or working in fields. Others may have frail bodies, poor appetite, and severe overexertion, or those who cultivate virtue and fast regularly, whose Stomach Qi has been deficient for a long time and who fall ill due to overexertion. All these cases resemble the Baihu Tang (White Tiger Decoction) syndrome of Yangming Middle Heat. They will definitely exhibit high fever upon palpation of the body, restlessness, oppression, extreme aversion to heat, thirst, and desire to drink water. Due to severe overexertion, the body may also ache. At the initial stage, it closely resembles external contraction of heat with excess characteristics. If Baihu Tang is mistakenly administered, death will occur within ten days. In this condition, the Spleen and Stomach are greatly deficient, and Yuan Qi is insufficient. Breath from the nose and mouth is short and rapid, accompanied by wheezing. After midday (Shen hour, 3-5 PM), when Yangming channel energy is at its peak, the condition will slightly improve. However, in external heat contraction, delirium will worsen at Shen hour, heat will increase, thirst will be intense with drinking, and restlessness will persist. Patients with deficiency from overexertion do not exhibit these symptoms, making differentiation easier. If there are ambiguous or difficult-to-decide cases, one must wait one or two days before seeking medical treatment to avoid error.

The above distinguishes conditions similar to Middle Heat.

The *Pi Lun* (Treatise on Bi Syndrome) states: "Yin Qi, when still, stores the Spirit; when agitated, it dissipates. When food and drink double in quantity, the intestines and stomach are injured." This is stated generally. Divided specifically, it refers to Drinks (Yin) and Food (Shi). Another classic states: "Excessive drinking leads to rebellious Qi," and "Full eating causes sinews and vessels to relax, leading to diarrhea or hemorrhoids." Drinks affect无形 (formless) Qi; injury requires sweating and promoting urination to disperse dampness上下 (up and down), using formulas like Jie Cheng Tang (Resolve Hangover Decoction) or Wuling San (Five-Ingredient Poria Pill). Food affects有形 (form) matter; injury requires reducing grain intake, followed by promoting digestion and guiding out stagnation, using formulas like Dingxiang Lanfan Wan (Clove Rice Pill) or Zhizhu Wan (Atractylodes and Immature Bitter Orange Pill). If slightly more severe, attack and transform using Sanling Xiaoji Wan (Sanling Accumulation-Resolving Pill) or Muxiang Jian Wan. If very severe, induce vomiting or purge using Gouti San (Melon Seed Powder) or Beijij Wan (Emergency Preparation Pill), aiming for balance. Since the Spleen is already injured, further medicinal injury reduces circulating Qi, making digestion harder. Thus, the *Zhi Zhen Yao Lun* states: "Medicines with great toxicity treat disease until six-tenths are gone; small toxicity until seven-tenths; non-toxic until eight-tenths; common toxicity until nine-tenths. Grains, meats, fruits, and vegetables complete the nourishment. Do not exceed this limit, lest you injure Zheng Qi (Upright Qi). If not fully resolved, repeat according to method." The Sages left this strict warning for the benefit of all generations. By guarding speech and regulating diet, one practices "treating disease before it arises."

According to Wang Andao: Although Fatigue Injury and Dietary Injury are both internal injuries, they must not be conflated. The *Nan Jing* statement "Dietary irregularity and fatigue injure the Spleen" implies that since the Spleen governs digestion and controls the limbs, dietary irregularity and limb exertion both injure the Spleen. It does not mean they are identical without distinction. While both differ from excess diseases like wind-cold-dampness, Dietary Injury differs from Fatigue Injury. Fatigue Injury is truly deficiency; Dietary Injury requires distinguishing between deficiency and excess within the context of deficiency. Why? Both starvation and overeating are irregularities, but their differences must be clarified. "Regulation" means the golden mean of neither deficiency nor excess. Starvation empties Stomach Qi, constituting pure deficiency. Overeating causes stagnation, injuring Stomach Qi, which is deficiency combined with excess. From the perspective of injury, it is deficiency; from the perspective of stagnation, it is excess. Therefore, tonification is needed for deficiency, and resolution/purgation for excess. Some cases require both tonification and resolution; some require only resolution if Qi is not significantly injured; some resolve spontaneously requiring only tonification, or neither. Jiegu and Dongyuan's Zhizhu Wan, though termed resolving, contains tonifying intent. Other formulas like Muxiang Fenqi Wan lack tonification but are suitable for temporary stagnation without significant Qi injury, provided they are not used indiscriminately. One must not rigidly stick to resolution if the stagnation exceeds the capacity of Zhizhu Wan. Methods like purging with Beijij Wan or Gouti San were also utilized by Jiegu and Dongyuan when necessary. Just as skilled generals know when to attack and defend, so too must physicians understand resolution, tonification, and purgation. This discussion expands on previous distinctions, incorporating Shenfu preparations for completeness.

Furthermore, the classics state: "With fatigue, form and Qi decline; Grain Qi is insufficient; Upper Jiao fails to function; Lower Wan is obstructed; Stomach Qi becomes hot, steaming upward into the chest, causing internal heat." Ah, this is the origin of Internal Injury theory. Let us explain: Yin-Yang in the body can be viewed via interior-exterior, upper-lower, or ascending-descending/respiratory Qi. The "Yin Deficiency" mentioned here refers to Body Yin Qi and Grain Qi, distinct from Lower Jiao Yin or Kidney True Yin. Excessive movement generates Fire (Yang hyperactivity); reduced intake of Grain Qi exacerbates Yin deficiency. Fatigue consumes Qi (Strong Fire eats Qi); insufficient Grain Qi results from damaged Yuan Qi. "Upper Jiao fails to function" means Clear Yang does not ascend; "Lower Wan obstructed" means Turbid Yin does not descend. The Stomach receives food/drink, allowing Clear Yang to ascend and Turbid Yin to descend, nourishing the body. Now, inability to ingest and weak Grain Qi lead to failure of ascent and descent. This is not absolute cessation but relative dysfunction compared to health. Obstruction leads to stagnation, transforming mild fire into strong fire. The Stomach, situated between Upper Jiao and Lower Wan, generates heat that flares upward, causing internal heat. This aligns with Dongyuan’s view on fatigue and dietary irregularity causing heat, consistent with the *Tiao Jing Lun*. I include this text in the *Differentiation of Internal and External Injuries*.

A guest challenged me: *"Su Wen"* says heavenly evils harm the Five Zang organs, while food/water extremes harm the Six Fu organs. *"Tai Yin Yang Ming Lun"* says Yang channels receive external evils entering Fu organs, while Yin channels receive dietary/lifestyle irregularities entering Zang organs. These seem contradictory. Please explain. I replied: They appear contradictory but are not. Heavenly evils are external excess diseases; dietary irregularities are internal deficiency diseases. Both can affect Zang and Fu depending on entry and manifestation. They run parallel without contradiction. Consider other texts: *"Jin Gui Zhen Yan Lun"* and *"Ba Zheng Shen Ming Lun"* state wind/cold can enter bones and harm Zang. *"Ling Shu"* details how winds enter specific Zang organs (Liver, Heart, Spleen, Lung, Kidney). Thus, heavenly evils do harm Zang. *"Ling Shu"* also states pathogens move from skin to collaterals to meridians to deep vessels to intestines/stomach, and winds enter large/small intestines and stomach. Thus, heavenly evils harm Fu organs. *"Su Wen"* states overeating harms intestines/stomach (Fu). *"Ling Shu"* states cold drinks injure the Lung (Zang). *"Nan Jing"* states dietary/fatigue injures the Spleen (Zang). Thus, food/water extremes can harm Zang. Dampness enters gradually from feet, affecting skin/muscles/tendons first, but can reach Zang/Fu. Pathogens (formless) tend to match Zang (essence); Food/Water (formed) tend to match Fu (transmission). Regarding "irregular起居 (daily routine)," it relates to post-fatigue injury and was excluded from the previous comparison.