JOURNAL OF CHINESE MEDICINE • NUMBER 76 • OCTOBER 2004
A Survey and Analysis of Zhu
Danxi’s Use of Acupuncture
and Moxibustion
by Lorraine Wilcox
It is a common myth that in ancient times doctors practised
internal medicine using either medicinals or acupuncture
and moxibustion, but not both types of modalities. This
has never been true. The Inner Canon, while focused on
acupuncture and moxibustion, contained thirteen herbal
formulas and much discussion on the theories of herbal
usage. Zhang Zhongjing concentrated on herbal formulas,
but recommended acupuncture or moxibustion a number
of times. Ge Hong used all these treatment methods. Sun
Simiao said, “When medicinal decoctions attack the interior
and acupuncture and moxibustion attack the exterior, the
disease has no place to escape.” All four great masters of
the Jin-Yuan period (Liu Wansu, Zhang Zihe, Li Dongyuan
and Zhu Danxi), while famous for their use of medicinals,
also applied acupuncture and/or moxibustion. Zhu Danxi
(1281-1358, Yuan dynasty), the last of these four masters,
was no exception. In fact, he had his own unique theories
about how and why acupuncture and moxibustion should
be used. These theories will be examined below.The earlier
three masters of the Jin-Yuan period exerted a great influence
over Zhu’s thinking, but he went on to develop their
theories in new directions. Zhu focused on damp-heat as
an important aetiological factor; he developed the theory of
the six depressions; he took Li Dongyuan’s understanding
of minister fire and his concept of yin fire, and advanced
them to a higher degree. The most famous statement of Zhu
Danxi is that “yang often has surplus, while yin is often
insufficient.” Because of this, the school of thought that he
founded is called the school of enriching yin.
Zhu is primarily known as a theoretician and herbalist.
However, his works frequently include recommendations
or case studies using moxibustion or acupuncture. Zhu’s
use of these modalities is infrequently discussed, yet it is
fascinating and also serves to illustrate the application of
his theories.
Zhu on moxibustion
Zhu Danxi’s application of moxibustion has two major areas
of interest. Firstly, in a number of cases he recommended
moxibustion for conditions that were due to yin vacuity or
repletion heat, and secondly his use of isolating substances
for moxibustion was rich and varied. It should be noted
that almost without exception, Zhu used moxibustion as
an adjunct to herbal treatment.
Zhu rarely discussed moxibustion from a purely
theoretical point of view, and for the most part one needs
to understand his treatment principles from analysis of his
treatment recommendations or case studies. However in one
passage in his book Danxi’s Heart Methods (Danxi Xinfa), he
comments on a section of Magic Pivot, Chapter 51, saying,
“Moxibustion has methods to supplement and to drain. To
use fire to supplement, burn the artemisia down to the flesh.
To use fire to drain, do not let the fire reach the flesh. It is
appropriate to clear the cone away. Blowing wind on the
burning cone governs dissipating.” Since Zhu supported
the viewpoint that there are moxibustion techniques for
both supplementing and draining, he felt moxibustion
could be used in all patterns, whether vacuity or repletion,
hot or cold.
It is ironic that Zhu also quotes from Zhang Zhongjing’s
Treatise on Cold Damage regarding the conditions in which
moxa can or cannot be used. Zhang’s theory regarding
moxibustion can be summarised as ‘Acupuncture is
appropriate for yang patterns, while moxibustion is
appropriate for yin patterns,’ and ‘In yang exuberance
and yin vacuity, avoid using moxibustion.’ Yet in some
circumstances, Zhu used moxibustion for repletion fire
and for yin vacuity.
There are two schools of thought regarding the use of
moxibustion in heat conditions. The predominant one says
that moxibustion is contraindicated in heat patterns. Doctors
from Zhang Zhongjing (Han dynasty) to Zhang Jiebin
(Ming dynasty) followed this idea. For example, Zhang
Jiebin wrote, “Using the method of fire is only appropriate
for yang vacuity, lots of cold or congealed and stagnant
channels and vessels. If there are symptoms of exuberant
fire, debilitated metal, depleted water, lots of dryness, rapid
pulse, fever, dry throat, red face, thirst, hot defecation or
urination and so on, one cannot rashly add artemisia fire.
If one mistakenly uses it, the result will be that the blood
becomes dryer and the heat becomes more severe. This, on
the contrary, quickens the peril.” It seems surprising that
Zhang Jiebin, a proponent of the school of supplementing
yang, was cautious in his use of moxibustion, while Zhu
15
 JOURNAL OF CHINESE MEDICINE • NUMBER 76 • OCTOBER 2004
Danxi, the founder of the school of nourishing yin, would
aggressively use moxibustion even in heat conditions.
Perhaps in some sense, there is balance in this.
Historically, however, there were a number of doctors
who held the view that moxibustion could be used in heat
patterns. Sun Simiao (Tang dynasty) said, “When the small
intestine is hot and full, apply moxa to Yindu [KID-19].” Liu
Wansu and Li Dongyuan (both Jin dynasty), two of Zhu’s
near predecessors, held the view that moxibustion could
be used for repletion and heat patterns. For example, Liu,
who began the school of cold and cooling treatment, used
moxa for sores caused by heat to “discharge the evil qi”.
He also used moxibustion to “lead heat to move downward”
when the body is hot but the feet are cold. Liu also wrote, “A
person with thirst that leads them to drink has heat above the
diaphragm ... In this pattern, one should apply 3-5 moxa cones
on Dazhui [DU-14]. The patient will immediately recover. This
treatment drains the governing vessel.”It is said, however, that
it was Zhu Danxi who perfected the theory that moxibustion
can be used in heat patterns. Zhu’s writings clearly show that
he used moxibustion to drain fire as well as to supplement
yin vacuity. His views about the use of moxibustion in heat
conditions can be summarised as follows:
Moxibustion drains and leads heat of the upper burner
downwards. Zhu wrote, “Sometimes leg qi surges into the
Heart. This is blood vacuity with ascending fire qi … Use
aconite [Fu Zi] powder mixed with spittle to make a cake
the size of a small coin. Apply it to Yongquan [KID-1].
Use artemisia fire to moxa it. This will drain and lead the
heat down.”
Zhu also said, “Great heat of the two hands is bone
reversal [jue]. It feels as if the hands were placed in fire.
Apply five moxa cones to Yongquan [KID-1]. There will
be immediate recovery.”Moxibustion scatters fire, dispels
phlegm and clears the lungs. It is recorded that Zhu treated
a runny nose with malodorous snivel. This was “a pattern
of phlegm, depressed fire and heat.” He applied moxa to
points such as Shangxing DU-23, Zusanli ST-36 and Hegu
L.I.-4, and added a herbal formula to clear heat and dispel
phlegm. The patient recovered.
In another case, the patient had a runny nose with yellow
snivel and ‘brain pain.’ Zhu applied seven moxa cones
each on Xinhui GB-22 and Tongtian BL-7. The patient then
eliminated a lump of ‘malodorous flesh’ and recovered.
Elsewhere Zhu said that to treat cough with phlegm, apply
moxa to both Tiantu REN-22 and Feishu BL-13. He said this
“can discharge fire and heat, and greatly drain qi.”
Zhu rationalised the use of moxibustion in repletion
heat patterns as: “Fire using its characteristic of
uninhibited radiation to transfer and lead fire toxins out.”
This principle was used for hot skin conditions such as
abscesses or sores.
Moxibustion can even nourish yin and clear heat. There
is a record of a patient with fever who was coughing up
blood. Zhu used 5 cones of moxa on Feishu BL-13, and
the patient recovered. This case was attributed to yin
16
vacuity heat. A theory behind the use of moxibustion for
nourishing yin is explained in another passage, “The use
of artemisia moxibustion on the cinnabar field [dantian] is
to supplement yang, because when yang is generated, yin
is also generated1.” This is a reasonable explanation for the
use of moxibustion in vacuity heat conditions, firmly based
in yin-yang theory.
The use of moxibustion in heat conditions sounds counter-
intuitive to many. However, we do not recommend taking
a herbal decoction cold when treating patients with heat
conditions. Decoctions are usually taken lukewarm at the
very least. Perhaps the use of heat in moxibustion is similar
to the use of fire in cooking the herbs. And, even though
artemisia is classified as warm-natured, we are not using
it internally. Its effects when burned externally are not the
same as its effects when used in decoction.
Zhu Danxi applied moxibustion in an extensive range of
applications. Throughout his writings, he describes using
it to drain and lead heat down, supplement fire, drain or
scatter fire evils, dispel phlegm, disperse swelling, lead fire
toxins out, open the orifices, course wind, dispel wind, drain
lung qi, upbear and raise central qi, descend counterflow,
supplement the Kidneys, unblock the network vessels,
resolve toxins, stop pain, regulate the Liver, stop bleeding,
quicken blood stasis, return yang, stem desertion, warm
coldness, clear heat, nourish yin, unblock urination and so
on. He used moxibustion for acute or chronic conditions, for
vacuity or repletion, for heat or cold, to raise qi or to drain
fire. It is apparent that Zhu felt the use of moxibustion was
flexible and valuable.
A number of later doctors followed Zhu’s lead in using
moxibustion for heat conditions. During the Ming dynasty
Gong Juzhong indicated that moxibustion can be used in
all patterns: cold and heat, vacuity and repletion. He said
that moxibustion is suitable in every case.
Wang Ji (Ming dynasty) explained this theory, “Apply
moxa in vacuity conditions to make fire qi reinforce
original qi. Apply moxa in repletion conditions to make the
repletion evil follow the fire qi and scatter. Apply moxa in
cold conditions to make qi return and warm the patient.
Apply moxa in heat conditions to lead depressed hot qi to
discharge outward.”
Li Xuechuan (Qing dynasty), the author of Meeting the
Source of Acupuncture and Moxibustion, wrote, “Generally
abscesses and malign sores are all due to toxins of lingering
Heart fire. When treated by moxa, the Heart fire circulates
and the toxins spontaneously scatter.”
Zhu Danxi used many different moxibustion techniques,
both direct and indirect. He applied the moxibustion to local
and distal points for various problems and also directly to
the affected area, even if not an acupuncture point.
Zhu seems to favour certain classes of points or areas of
the body for moxibustion. He used the navel or the region
below it for windstroke, diarrhoea, disturbance of urination,
yin reversal (jue) and leg qi. Most of these treatments were
for severe vacuity, often vacuity of yin.
 JOURNAL OF CHINESE MEDICINE • NUMBER 76 • OCTOBER 2004
Zhu favoured Yongquan KID-1 when fire was flaring up,
such as in leg qi surging into the Heart, bone reversal and
mouth sores. In a similar way, he used Baihui DU-20 for
enduring diarrhoea, to raise sinking qi.
Zhu used moxibustion on the jing-well points for acute
internal wind where repletion is predominant. He also
used Dadun LIV-1 for shan disorder and Zhiyin BL-67 to
induce labour. In other cases when wind was involved, Zhu
might use points on the head, such as Baihui DU-20 or
Yintang (M-HN-3).
In external problems, such as abscesses, sores, scrofula,
haemorrhoids and fistula, Zhu used moxa locally right
on the site of the problem. Since many of these problems
involve heat, fire and toxins, this is another example of
Zhu using moxibustion in heat conditions. Zhu also used
a variety of other points on the limbs and the trunk for
moxibustion, such as Quchi L.I.-11, Jianyu L.I.-15, Tianshu
ST-25, Zusanli ST-36, Shenshu BL-23, Kunlun BL-60, Fengchi
GB-20, Huantiao GB-30, Xuanzhong GB-39, Qimen LIV-14,
Tiantu REN-22 and Dazhui DU-14. In cough with phlegm,
Zhu Danxi even recommended moxibustion on a slice of
ginger which was placed on the tongue so that the patient
would inhale the smoke. This particular treatment had
other unusual aspects. Zhu recommended that some other
medicinals be ground into a powder and mixed with the
artemisia so that the smoke inhaled would have additional
benefits. In the Yuan dynasty it was relatively uncommon to
grind herbs and mix them with the artemisia. This technique
seems to have become popular later, as Zhu never discussed
the use of moxa rolls and their first usage seems to have
been during the Ming dynasty.
The first record of applying moxibustion over isolating
substances was in Ge Hong’s (c. 283-243, Eastern Jin)
Emergency Prescriptions to Keep Up One’s Sleeves. He used
many types of isolating substances for moxibustion, such
as garlic, salt, Sichuan pepper etc.
From Ge Hong’s time until the present, the use of
moxibustion on isolating substances has been common.
Even the main modern acupuncture texts in English
describe the use of moxibustion onto ginger, garlic, salt and
aconite [Fu Zi]. However, historically, there were also many
doctors who rarely or never discussed the use of isolating
materials. Huangfu Mi, Chen Yanzhi, and Wang Weiyi are
in this category.
Zhu Danxi used both direct and indirect moxibustion.
He gave many examples of moxibustion on isolating
substances, for example garlic, salt, gleditsia [Zao Jiao],
ginger, cakes made of aconite [Fu Zi] powder mixed with
spittle, and even dandruff.
Since descriptions of the more common isolating materials
are found in modern texts, only a few of the more unusual
materials will be discussed below:
Dandruff: Zhu wrote that to treat haemorrhoids, “Use one
slice of garlic [Da Suan], and dandruff [Tou Gou] pinched
together to make a cake. First place the dandruff cake on
the haemorrhoid. Outside, place the slice of garlic and
use artemisia to moxa it.” Li Shizhen says that dandruff is
salty, bitter and warm and has toxicity. He says that it treats
various types of toxins. Today, one might wonder how one
would acquire enough dandruff to make a cake, and how it
would stick together. It should be remembered that in the
time of Zhu and Li, people did not bathe or wash their hair
as often as we do today and both men and women wore
long hair. The dandruff would be oily, not dry.
Cakes made of aconite powder and spittle: Zhu used
aconite [Fu Zi] and spittle cakes to isolate the moxa cones on
Yongquan KID-1 for leg qi surging into the Heart, to drain
and lead the heat down. He also used moxa on these cakes
applied directly onto a fistula. In this case, Zhu said to “just
allow the moxa to make mild heat; one cannot allow it to
make pain. When the cake is dry, change it. Grind it again
into a powder, make a cake, and moxa again. When the
patient becomes tired, stop. The next day, moxa again. Use
this treatment until effective, when the flesh becomes level.”
Zhu said the same method could be used for abscesses, sores
and boils on the limbs that do not close for a long time.
The use of cakes made from aconite and spittle go back at
least as far as Sun Simiao, who used them in the treatment
of abscesses. Zhang Jiebin said that moxibustion on cakes
made of aconite and spittle, “treats open sores when qi
and blood are both vacuous and are unable to contract,
or when wind cold attacks resulting in inability of blood
and qi to circulate, therefore not allowing contraction.”
This is exactly how Zhu used it. Today, aconite slices or
cakes are still used for indirect moxibustion. Aconite is acrid,
hot and toxic, and enters the Heart, Kidneys and Spleen.
It restores yang, warms fire, disperses cold, warms the
channels and alleviates pain. However, the use of human
spittle is not discussed in modern books. Li Shizhen says,
“Under the human tongue, there are four orifices. Heart qi
passes through two orifices. Kidney humours pass through
two orifices ... Spittle is a person’s essence qi that has been
transformed.” He says spittle is sweet, salty, balanced and
without toxicity.
Gleditsia: Zhu used gleditsia thorn [Zao Jiao] to treat
wasp stings. He wrote that a hole should be drilled through
a gleditsia thorn and then it should be placed on the site
of the wasp sting. Use moxa cones over the hole. The
pain of the sting should promptly quiet down. Li Shizhen
describes the same moxibustion technique. He said that
gleditsia is acrid, salty and warm and has mild toxicity.
Among its many functions, it kills worms, eliminates
phlegm and opens the orifices. We should remember that the
Chinese word for moxibustion does not necessarily imply
the use of artemisia. Bob Flaws wrote in Liquid Moxa as a
Species of Applied Moxibustion, “Literally, the Chinese word
jiu (moxibustion) only means to cause localized erythema
or a burn by means of either an external source of heat or
the application of a caustic substance … By itself, the word
jiu does not imply the method by which such therapeutic
erythema or burns are created.”
17
 JOURNAL OF CHINESE MEDICINE • NUMBER 76 • OCTOBER 2004
The usage of medicinals to the skin to cause some amount
of irritation without artemisia or fire is called ‘medicinal
application moxibustion’ or ‘heavenly moxibustion’. The
medicinals may be applied to an acupuncture point or
locally to the affected site.
Zhu recommended medicinal application moxibustion
for mouth sores. He suggested applying certain minerals
topically in the mouth along with the application of arisaema
[Nan Xing] powder mixed with vinegar to Yongquan KID-1.
When applied externally, arisaema dissipates blood stasis,
resolves toxins, disperses swelling and stops pain.
Zhu states the number of cones used in less than half of his
discussions of moxibustion. When the number of cones was
mentioned, it was usually less than ten. Many other doctors,
such as Ge Hong, Sun Simiao and Zhang Jiebin, frequently
suggest more: 50, 100 or even up to 500 cones. So even though
Zhu used moxibustion in heat conditions, he never used a
large amount. Zhu also rarely described the size of the cone,
but in some cases, he recommended them to be as small as a
grain of wheat or as large as the little finger.
Zhu on acupuncture
The literature shows that Zhu Danxi used acupuncture
infrequently, probably because he felt its functions were
limited. He originated the theory that “Acupuncture is
entirely draining and does not have supplementation”, and
in cases that he attributed to vacuity, he did not apply the
needle. Zhu often used the three-edged needle to bleed his
patients, as did the other three great masters of the Jin-Yuan
period. Bleeding is almost always considered draining,
so this technique matches the function of acupuncture
according to Zhu’s reasoning.
Zhu bled Weizhong BL-40 to treat leprosy, lumbar pain
due to blood stasis and even abdominal pain. He suggested
pricking to bleed Qichong ST-30 in the treatment of enduring
vomiting of blood, and Shaoshang LU-11 to treat throat
impediment [bi]. In Extra Treatises Based on Investigation and
Inquiry, Zhu records a case: “A neighbor named Bao Liu
was twenty-some years old … He suffered painful wind,
crying out so loudly as to shake up the neighbourhood.
I looked at him and said, ‘This is a pattern of malign blood
entering the channels and network vessels.’ … I gave him
four agents decoction [Si Wu Tang] plus peach kernel [Tao
Ren] and carthamus flower [Hong Hua] … I also pricked
Weizhong BL-40 to let out nearly three he2 of black blood
and then the condition was secure.”Zhu also used bleeding
to eliminate toxins. For example, “To treat sores, scabs
and lichens which have a golden thread … If the thread
moves above or below to reach the Heart, the patient will
promptly die. One can bleed above the head of the sore to
intercept its pathway. Afterwards, chew duckweed root
[Ping Cao Gen] and apply it. The patient will immediately
be secure.”Zhu also used the filiform needle and fire needle
on occasion. When he did, the treatment principle was still
based on attacking and draining. Below are some recorded
instances of Zhu’s use of acupuncture:
18
For heat entering the blood chamber3, Zhu says, “There
is fullness below the chest and rib-sides, like the chest is
bound up, and delirious speech. This is an evil that has not
been eliminated and is retained in the chest and rib-sides.
One should prick Qimen LIV-14.”
“In sudden manic raving with ghost talk, needle the big
toe below the nail [Yinbai SP-1 or Dadun LIV-1]. It will
promptly stop.”
“When the lumbar is bent and unable to extend, needle
Renzhong DU-26.”
Zhu also recorded acupuncture treatments for the five types
of Heart pain, based on the Magic Pivot, Chapter 24. Zhu’s use
of acupuncture to treat pain is further justified by his theory
that, “Qi cannot be supplemented in any painful condition.”
Since Zhu felt that acupuncture cannot supplement, its use
is appropriate and safe for painful conditions.
All the above treatments are for repletion conditions,
involving an evil, stagnation, stasis or some form of
counterflow qi. All of them require draining technique. At
the most, Zhu recommended three points in one treatment.
More often he recommended needling or bleeding only one
point. Zhu said, “The needle can always be inserted into the
affected site.” This suggests local needling of the affected
area, whether an ahshi point or a channel point, to course
and free qi and blood and to stop pain. For example, to treat
a scrofular node that has not broken open, Zhu said, “Use
a fire needle to pierce it and promptly use an ointment to
expel toxins.” The fire needle, also known as hot needle, is
a needle that has been made red hot in a flame and is then
inserted into the patient. The goal of this treatment is to attack,
break, eliminate and move. Acupuncture: A Comprehensive
Text4 says that hot needle acupuncture is, “currently used
in the treatment of abscesses and hardening of the lymph
glands.” This modern text reflects a similar usage to that
of Zhu Danxi, 700 years earlier.
Zhu did not confine himself to two of the nine needles.
He said “For clove sores and leprosy use a needle or knife
to pierce or break the head … One must not [try to] remove
the clove sore. It will spontaneously recover.” Zhu reminded
his readers to use caution. After discussing some formulas
for breast abscess, he recommended moxibustion. Then he
said, “Do not rashly use needles or knife to cause a clumsy
provocation of the disease.”
Finally, Zhu Danxi made sure his students were versed
in the system of the channels, network vessels and points.
In Danxi’s Hand Mirror, there is a chapter with diagrams
or tables of point location based on region of the body. In
another chapter he discusses the patterns and symptoms
of the main channels one by one.
Conclusion
Zhu Danxi is most famous for his application of medicinals
and for the theories he developed, especially in the realm of
yin fire, minister fire, the six depressions and damp heat. He
is well-known for his use of medicinal formulas to enrich
yin and downbear fire.
 JOURNAL OF CHINESE MEDICINE • NUMBER 76 • OCTOBER 2004

However, in acupuncture and moxibustion, Zhu also brought

Lorraine Wilcox has been a licensed acupuncturist in California since
forth new ideas. He developed the theory and application
1989. She is currently writing her Ph.D. dissertation on the state of
of the use of moxibustion in heat patterns. Although Zhu’s
moxibustion during the Ming dynasty. She would like to thank Jerome
emphasis on moxibustion was greater, he exerted influence Jiang for his help.
in the field of acupuncture as well. Zhu originated the idea
that acupuncture can only drain and cannot be used to
supplement. Zhu wrote about his theories and treatment
protocols, and used case studies to illustrate his ideas.
During the Ming dynasty, some important doctors of
acupuncture and moxibustion incorporated these ideas of
Master Zhu. Wang Ji, Xu Chunfu and Yang Jizhou all cited
Zhu’s writings. These theories of Zhu are still studied and
used today by some practitioners.

Notes
1 The idea that ‘when yang is generated, yin is [also] generated’
comes from Elementary Questions, Chapter 5.
2 A he is one tenth of a litre.
3 The blood chamber is the uterus, Liver or thoroughfare vessel
(Wiseman, 1995).
4 Eastland Press, 1981, page 431.

References
Bensky, D., and Gamble, A., (1993). Chinese Herbal Medicine: Materia
Medica. Seattle: Eastland Press.
Cheng, X.N., (1987). Chinese Acupuncture and Moxibustion. Beijing:
Foreign Languages Press.
He, P.R., (2003).Utensils and Methods of Moxibustion. Beijing: Scientific
and Technical Documents Publishing House.
Flaws, B., (2003). Liquid Moxa as a Species of Applied Moxibustion.
Boulder, CO: Blue Poppy Enterprises. www.bluepoppy.com/press/
download/articles/liquidmoxa_sp
Li, J.W. (1995). Great Dictionary of Chinese Medicine. Beijing: People’s
Health Publishing House.
Li, S.Z., edited by Xia K.D., et. al., (1996). Li Shizhen’s Complete Book of
Medicine. Beijing: China’s Chinese Medicine and Herbal Publishing
House.
Liu, W.S., (1998). Collection of Writings on the Mechanisms of Illnesses,
Suitability of Qi, and the Safeguarding of Life as Discussed in the Su Wen.
Beijing: Chinese Medicine Ancient Text Publishing House.
O’Connor, J., and Bensky, D. (translators) (1981). Acupuncture: A
Comprehensive Text. Seattle: Eastland Press.
Wei, J., editor, (1987). The Theories of Each School of Acupuncture and
Moxibustion. Shanghai: Shanghai Science and Technology Publishing
House.
Wiseman, N., and Ye, F. (1998). A Practical Dictionary of Chinese Medicine.
Brookline MA: Paradigm Publications.
Zhang, J., editor, (1994). Selected Medical Records of Each School of
Acupuncture and Moxibustion. Beijing: China’s Chinese Medicine
and Herbal Publishing House.
Zhang, J.Y., edited by Zhao, L. X., (1995). Jingyue’s Complete Book. Beijing:
People’s Health Publishing House. Zhang, Z.J., translated by Luo
X.W., (1986). Treatise on Febrile Diseases Caused by Cold. Beijing: New
World Press.
Zhang, Z.J., edited by Cheng, Z. H., (1995). Cold Damage Fascicle. Beijing:
Chinese Science and Technology Publishing House.
Zhu, D.X., (1993). Danxi’s Medical Collection. Beijing: People’s Health
Publishing House.
Zhu, D.X., translated by Yang S.Z., (1993). The Heart & Essence of Dan-xi’s
Methods of Treatment. Boulder, CO: Blue Poppy Press.
Zhu, D.X., translated by Yang S.Z. and Duan W.J., (1994). Extra Treatises
Based on Investigation & Inquiry. Boulder, CO: Blue Poppy Press.

19