典藏书目

Wang Shuhe, in compiling Zhang Zhongjing's treatises, possessed both principle and method, classifying each according to its category, leaving nothing open to criticism. Cheng Wuji utilized this original text; therefore, its arrangement is identical to that of the *Yujing Jing* (Classic of Jade Box). The six chapters on the Six Channels are also arranged identically to those in the *Qianjin Yifang* (Supplement to the Thousand Golden Formulas). From the Jin Dynasty through the Tang and Song Dynasties, this was the version used and this was the order maintained. Why, since the Ming Dynasty, have various schools considered it a skill to invert and arbitrarily rearrange them? Mr. Cheng Wuji did not begin annotating this book until he was eighty years old; thus, his extensive knowledge and profound experience should have enabled him to distinguish matters with such precision. However, while he was accurate regarding pulse patterns, syndromes, formulas, and herbs, he was negligent regarding chapter structures, principles, and methods. For instance, at the beginning of the Six Channels chapters, he failed to clarify the meanings of Taiyang (Greater Yang), Yangming (Yang Brightness), etc. What is the rationale for singling out "stiffness and pain of the head and neck" and "aversion to cold" as the starting points for all Taiyang syndromes, and "fullness in the stomach/intestines" (Wei Jia Shi) as the starting point for all Yangming syndromes? In texts like the *Ping Mai Fa* (Methods for Assessing Pulses), where the Cun Kou (Radial Pulse) and Zu Yang pulses are alternately listed, the original intent of the classic naturally has specific references. Yet Cheng annotated each segment sequentially according to the text, leaving readers bewildered and unaware of the meaning. All these instances constitute Cheng's negligence. Those who wish to exhaustively understand the classics must still consult works such as the *Bing Yuan* (Source of Diseases) and *Qianjin* (Thousand Golden Formulas) to gain independent understanding, rather than adhering rigidly to a single school.

Humans correspond to Heaven, and Heaven possesses Original Yang (Yuan Yang). Original Yang ascends during Spring. In Spring, half of the Yang Qi is below and half of the Yin Qi is above. Yang Qi desires to ascend but cannot abruptly transcend; although it should be vigorous, it cannot move freely. Thus, thunder manifests to reveal it. Humans respond to this: when affairs are unfulfilled, one's will feels thwarted and agitated, which is the image of Anger (Nu). Spring corresponds to the Liver (Gan); therefore, the Liver governs Anger. Anger arises from resentment and matures into indignation. If resentment persists, it becomes grievance, irritation, or hatred; if indignation persists, it becomes exertion, eruption, or self-strengthening.

Original Yang dissipates during Summer. In Summer, abundant Yang Qi is above and slight Yin Qi is below. Yang Qi is full within itself and appears self-satisfied, treating Yin lightly without attention. Thus, intense heat manifests to reveal it. Humans respond to this: when affairs are fulfilled, one's will feels content and joyful, which is the image of Joy (Xi). Summer corresponds to the Heart (Xin); therefore, the Heart governs Joy. Joy arises from prosperity and matures into playfulness. If prosperity persists, it becomes relaxation, laziness, or ease; if playfulness persists, it becomes familiarity/disrespect, obstinacy, or self-satisfaction.

Original Yang is balanced in the Center (Central Earth/Long Summer). At this time, Yin and Yang are harmonious and even. One considers the excess of Yang and anticipates the decline of Yang, repeatedly preserving adaptability through change. Humans respond to this by contemplating potential disasters and preventing them. Furthermore, Earth is the destination for all things; both harmony and deviation return to it. Spring warmth peaks in late Spring; Summer heat peaks in late Summer; Autumn coolness peaks in late Autumn; Winter cold peaks in late Winter. One observes quietly to maintain constancy. Humans respond to this: having much experience, one is familiar with right and wrong. These two aspects are images of Thought (Si). The Center corresponds to the Spleen (Pi); therefore, the Spleen governs Thought. Thought arises before events and matures after events. Thinking before an event leads to caution, vigilance, fear, or self-humility; thinking after an event leads to pleasure, admiration, wisdom, or self-conceit. Both are functions of Thought; thus, it causes fatigue, so the Spleen governs exhaustion/labor.

Original Yang collects during Autumn. In Autumn, half of the Yang Qi is above and half of the Yin Qi is below. Yang Qi declines and is daily peeled away by Yin; having retreated, it watches Yin grow daily. Thus, a desolate and cutting Qi manifests to reveal it. Humans respond to this: when affairs are about to fail, one's will is earnest and heavy, which is the image of Worry/Sorrow (You). Autumn corresponds to the Lungs (Fei); therefore, the Lungs govern Worry. Worry arises from deliberation and matures into regret. If deliberation persists, it becomes constraint, melancholy, or unease; if regret persists, it becomes grief, weeping, or self-blame.

Original Yang stores during Winter. In Winter, slight Yang Qi is below and abundant Yin Qi is above. Yang Qi avoids moving while Yin is rising strongly and fears being extinguished by Yin. Consequently, water freezes and the earth cracks, and the wind is biting and cold. Yang Qi merely conceals its sounds and colors to avoid it. Humans respond to this: when affairs have already failed, one's will is vigilant and fearful, which is the image of Fear (Kong). Winter corresponds to the Kidneys (Shen); therefore, the Kidneys govern Fear. Fear arises from leisure and matures into timidity. If leisure persists, it becomes retreat, idleness, or groaning; if timidity persists, it becomes shame, submission, or self-deprecation.