【闡釋】鄭氏此條採取問答形式，說明薑附之功用，並斥服薑附燒幹腎水之說。仲景傷寒論113方中，用附子者有33方，蓋附子純陽之性，能補坎中真陽。《醫理真傳》一書中，有坎卦解、離卦解、氣血兩字作一卦解，君相二火解等，都是說明氣血周流五臟六腑，以及全身，必須相應平衡，始能健康長壽。如有偏盛，必發而為病。“氣有餘便是火，氣不足便是寒”。“火旺者陰必虧，寒甚者陽必衰”。此陽虛陰虛之所由來也。姜附乃陰症主藥，用之以扶少火而生氣者，凡一切陽虛諸症，皆可服之。附子為熱藥之冠，能扶欲絕之火種，又必佐乾薑之辛散，以蕩盡陰邪，迎陽歸舍，故曰回陽。凡陽虛陰盛為病，皆可放膽使用，能早用善用，即不致釀成危候。蓋邪火始能傷陰，真火實能生陰，火盛則水盛，火衰則水衰，故燒幹腎水之說，實屬無稽。筆者臨證數十年來，以善用姜桂附聞於世，用附片少則數十克，多則達二三百克，從未發生任何副作用，蓋即本諸邪火始能傷陰，真火實能生陰之理論。又曰：“然則世之用大黃，芒硝以治病，其故何也＂？蓋硝、黃乃治壯火食氣之藥也，食氣者，食盡元陰之氣也。若不急為撲滅，頃刻將真陰灼盡而命不永。至其所現症狀，如氣粗口熱，大渴飲冷等，非但薑附不可用，即一切辛燥之品，皆當禁服，此又白虎、承氣之用矣。
或問：俗雲小兒純陽之體，不宜服薑附，是耶？非耶？
答曰：小兒者，稚陽也，如初生之萌芽，其質嬌嫩，用藥稍差，即禍生不測，便釀出陽虛種種危候，非姜附何能扶少火而生氣，以助先天危亡之機乎？世人動曰純陽，豈非見之左耶。總之用薑附亦必究其虛實，相其陰陽，觀其神色，當涼則涼，當熱則熱，何拘拘以薑附為咎哉？
【闡釋】俗說“小兒純陽之體，有熱無寒”。其實此語非是。有初生小兒，生下後其身體即為陽虛者，由其母在妊娠期中，喜食生冷；或因營養不良，以致胎兒在母腹中，即未健康成長，發育不好，其面容皎白，額上顯出青紋，口唇青白，哭時聲不洪亮，舌質淡紅，苔白膩等。亦有小兒患病，注射青鏈黴素，或過服寒涼之劑，有如鄭氏所說：“用藥稍差，即禍生不測，便釀出陽虛種種危候。”
上述兩種症狀，則非用薑附以扶少火而生氣，以救危亡不可。總之用薑附必辨其陰陽虛實，何能拘泥于小兒純陽之體，不宜服薑附哉！筆者曾治患兒戴某，生下後三月，即患咳嗽，病勢嚴重，送醫院治療，經注射青黴素半月，病癒出院。在一年中，咳喘斷續發作，住醫院四次。最後一次診斷為肺氣腫，雖注射針藥及輸液治療，未見減輕，已下病危通知書。患兒面容烏黑，咳時頭傾胸曲，氣喘促，出冷汗，手足冰涼，舌質淡紅，苔白膩。其母在妊娠期中，喜吃生冷瓜果以及冰糕汽水等飲料。根據上述診斷，胎兒在母體內即受損傷，生下後即現陽虛之象。加之三月即住醫院治療，共有五次，注射青黴素及輸液，損傷陽氣。現已見種種危候，非用薑附以扶陽止咳喘不可。先用四逆湯加麻黃治之；繼用真武湯，最後以理中湯善其後，共服藥三十劑而痊癒。今十年，小孩健康成長，已讀小學矣。
或問：俗雲小兒初生，先服開口藥，以下胎毒，免生瘡症，用藥不外大黃、銀花、勾藤、防風、巴豆、大棗等，果可服否？
答雲：小兒下地，定要服開口藥，以下胎毒，免生瘡、風症，此皆不經之論。夫小兒居母腹中，母呼一呼，母吸一吸，十月功圓，破衣而出，此時一團真氣養成，有何胎毒？如果有毒，小兒尚可活乎？既經下地，如初出土萌芽，此則一身真氣，本是並無一毫外邪，何得即以戕伐生氣之藥而施之，則無疾反生有疾，不生風因而生風，故有四六風、七天風，十有九死，難以枚舉。此千古之流弊，實千古小兒之大厄也。噫！何世人之不講究理法耶？
【闡釋】鄭氏認為小兒初生下地，不可妄施藥品，力斥世俗用大黃、銀花等藥以下胎毒之非是，並指出其流弊，在當時是很有見地的。現今產科醫院林立，婦女生育小孩多在醫院，此種陋習，已隨之而消失矣。
附錄
《傷寒論》原文，有《傷寒恒論》中所無者，補上備考。
6.太陽病，發熱而渴，不惡寒者，為溫病。若發汗已，身灼熱者，名風溫。風溫為病，脈陰陽俱浮，自汗出，身重，多眠睡，鼻息必鼾，語言難出。若被下者，小便不利，直視失溲。若被火者，微發黃色，劇則如驚癇，時瘈疭。若火熏之，一逆尚引日，再逆促命期。
30.問曰：症象陽旦，按法治之而增劇，厥逆，咽中幹，兩脛拘急而譫語。師曰：夜半手足當溫，兩腳當伸。後如師言，何以知此？
答曰：寸口脈浮而大，浮為風，大為虛，風則生微熱，虛則兩脛攣，病形象桂枝，因加附子參其間。增桂令汗出，附子溫經，亡陽故也。
厥逆，咽中幹，煩躁，陽明內結，譫語煩亂，更飲甘草乾薑湯。夜半陽氣還，兩足當熱，脛尚微拘急，重與芍藥甘草湯，爾乃脛伸；以承氣湯微溏，則止其譫語，故知病可愈。
37.太陽病，十日以去，脈浮細而嗜臥者，外已解也，設胸滿脅痛者，與小柴胡湯；脈但浮者，與麻黃湯。
92.病發熱頭痛，脈反沉，若不差，身體疼痛，當救其裏，宜四逆湯。
98.得病六七日，脈遲浮弱，惡風寒，手足溫，醫二三下之，不能食，而脅下滿痛，面目及身黃，頸項強，小便難者，與柴胡湯，後必下重，本渴飲水而嘔者，柴胡不中與也，食穀者噦。
101.條前段。傷寒中風，有柴胡證，但見一證便是，不必悉具。
113.形作傷寒，其脈不弦緊而弱，弱者必渴，被火必譫語，弱者發熱脈浮，解之當汗出愈。
115.脈浮熱甚，而反炙之，此為實，實以虛治，因火而動，必咽燥吐血。
122.病人脈數，數為熱，當消穀引食，而反吐者，此以發汗，令陽氣微，膈氣虛，脈乃數也。數為客熱，不能消穀，以胃中虛冷，故吐也。
141.病在陽，應以汗解之，反以冷水潠之，若灌之，其熱被劫不得去，彌更益煩，肉上粟起，意欲飲水，反不渴者，服文蛤散。若不差者，與五苓散。寒實結胸，無熱證者，與三物小陷胸湯，白散亦可服。
171.太陽少陽並病，心下鞭，頸項強而弦者，當刺大椎、肺俞、肝俞，慎勿下之。
224.陽明病，汗出多而渴者，不可與豬苓湯，以汗多胃中燥，豬苓湯複利其小便故也。
342.傷寒厥四日，熱反三日，複厥五日，其病為進，寒多熱少，陽氣退，故為進也。
380.傷寒大吐大下之，極虛，複極汗者，其人外氣怫鬱，複與之水，以發其汗，因得噦。所以然者，胃中寒冷故也。
辨霍亂病脈症並治篇382.問曰：病有霍亂者何？答曰：嘔吐而利，此名霍亂。
384.傷寒，其脈微澀者，本是霍亂，今是傷寒，卻四五日至陰經上，轉入陰必利，本嘔下利者，不可治也。欲似大便而反失氣，仍不利者，此屬陽明也，便必鞭，十三日愈，所以然者，經盡故也。下利後，當便鞭，鞭則能食者愈。今反不能食，到後經中，頗能食，複過一經能食，過之一日當愈，不愈者，不屬陽明也。
四逆加人參湯方甘草二兩（炙）附子一枚（生、去皮，破八片）乾薑一兩半人參一兩上四味，以水三升，煮取一升二合，去渣，分溫再服。
386.霍亂，頭痛發熱，身疼痛，熱多欲飲水者，五苓散主之。寒多不用水者，理中丸主之。
387.吐利止，而身痛不休者，當消息和解其外，宜桂枝湯小和之。
388.吐利汗出，發熱惡寒，四肢拘急，手足厥冷者，四逆湯主之。
389.既吐且利，小便複利，而大汗出，下利清穀，內寒外熱，脈微欲絕者，四逆湯主之。
390.吐已下斷，汗出而厥，四肢拘急不解，脈微欲絕者，通脈四逆加豬膽湯主之。
通脈四逆加豬膽湯方甘草二兩（炙）乾薑三兩強人可四兩附子大者一枚（生去皮，破八片）豬膽汁半合上四味，以水三升，煮取一升二合，去渣，內豬膽汁，分溫再服，其脈即來。無豬膽，以羊膽代之。
編後記
鄭欽安氏為近代傑出的、具有代表性的傷寒學家，其所著《醫理真傳》、《醫法圓通》和《傷寒恒論》三書，從元陰元陽立論，互相發明，渾然一體，為推廣運用傷寒理法方藥於各種雜病之辮治的獨特經驗總結，對治療慢性疾病，獨闢蹊徑，自成一家，實為繼承和發揮仲景學術傳世之作。我服膺其學，潛心揣習，用幹臨床，效如桴鼓，故多年來致力於三書之闡釋，承巴蜀書社以弘揚中華民族優秀傳統文化為己任，鼎力支持，業已先後出版。出版後頗獲海內外好評，其中《醫理真傳》、《醫法圓通》再版均已售罄。現應讀者要求，乃將三書重排，合訂為一冊，改為大32開精裝出版，定名為《鄭欽安醫書闡釋》。三書內容，沒有增減，僅由責任編輯調整統一全書體例，刪除、合併三書序、跋、附記中的冗贅篇章，重編總目，並對原版個別訛錯字加以訂正。
十餘年來，我雖竭盡全力為闡釋三書作了很多工作，因個人水準有限，兼之資料不足，於其所不知者，付諸闕如；所幸鄭氏三書，原文俱在，深望中醫界高明之士，不斷豐富發展，以匡不逮，庶使鄭氏之學，得以發揚光大，則我抛磚引玉的宿願也就得償了。
承全國人民代表大會副委員長，中國科學院主席團成員、院士，中國醫學科學院名譽院長，中華醫學會名譽會長，國際知名泌尿科專家，我九三學社主席吳階平同志為《鄭欽安醫書闡釋》題簽，敬致謝忱。
唐步祺于成都槐樹齋
1995年3月
[Explanation] Zheng's commentary on this clause adopts a question-and-answer format to explain the functions of dried ginger (Ganjiang) and prepared aconite root (Fuzi), and refutes the claim that taking dried ginger and prepared aconite root will "burn up kidney water." Among the 113 formulas in Zhang Zhongjing's *Treatise on Cold Pathogenic Diseases* (*Shanghan Lun*), 33 formulas use prepared aconite root. This is because prepared aconite root possesses the nature of pure yang, capable of tonifying the true yang within the Kan trigram (Kidney Yang). The book *Yi Li Zhen Chuan* (True Transmission of Medical Principles) contains interpretations of the Kan trigram, the Li trigram, interpreting Qi and Blood as one trigram, and the explanation of Ministerial Fire and Sovereign Fire. These all illustrate that the circulation of Qi and Blood throughout the five zang organs, six fu organs, and the entire body must maintain corresponding balance to ensure health and longevity. If there is an excess in any aspect, disease will inevitably arise. "Excess Qi becomes fire; deficient Qi becomes cold." "When fire is flourishing, yin must be deficient; when cold is severe, yang must decline." These are the origins of yang deficiency and yin deficiency. Dried ginger and prepared aconite root are the principal medicines for yin syndromes. They are used to support the "lesser fire" (physiological fire) to generate qi. For all kinds of yang deficiency syndromes, they can be taken. Prepared aconite root is the foremost among hot-natured medicines; it can support the dying embers of fire. It must be assisted by the acrid-dispersing property of dried ginger to sweep away yin pathogens and guide yang back to its residence, hence termed "returning yang." For diseases caused by yang deficiency and yin excess, they can be used boldly. If used early and skillfully, critical conditions will not develop. This is because pathogenic fire damages yin fluids, whereas true fire actually generates yin fluids. When fire is abundant, water is abundant; when fire declines, water declines. Therefore, the claim that dried ginger and prepared aconite root burn up kidney water is truly baseless. In my decades of clinical practice, I have been known for my adept use of dried ginger, cinnamon twig (Guizhi), and prepared aconite root. I use prepared aconite slices ranging from dozens of grams to two or three hundred grams, without ever encountering any side effects. This is precisely based on the theory that "pathogenic fire damages yin, while true fire generates yin." He further asks: "Then why do people use rhubarb (Dahuang) and mirabilite (Mangxiao) to treat diseases?" Mirabilite and rhubarb are medicines used to treat "vigorous fire" (pathological fire) consuming qi. Consuming qi means exhausting the primordial yin qi. If not urgently extinguished, the true yin will be scorched away in an instant, leading to a shortened lifespan. As for the symptoms presented, such as coarse breathing, hot mouth, excessive thirst with desire for cold drinks, not only are dried ginger and prepared aconite root contraindicated, but all acrid-dry substances should also be prohibited. This is the application of Baihu Tang and Chengqi Tang.
Question: Commonly, it is said that children have a "pure yang constitution" and should not take dried ginger and prepared aconite root. Is this correct? Or incorrect?
Answer: Children possess a "tender yang" constitution, similar to a newly sprouted seedling. Their physical quality is delicate; if medication is slightly inaccurate, unforeseen disasters may occur, leading to various critical conditions of yang deficiency. Besides dried ginger and prepared aconite root, what else can support the lesser fire to generate qi and rescue the precarious state of congenital vitality? People often speak of "pure yang," which is indeed a biased view. In summary, when using dried ginger and prepared aconite root, one must investigate deficiency and excess, observe yin and yang, examine the complexion and spirit. If cooling is indicated, cool; if heating is indicated, heat. Why rigidly condemn dried ginger and prepared aconite root?
[Explanation] The common saying "children have a pure yang constitution, having only heat and no cold" is incorrect. Some newborns exhibit yang deficiency immediately after birth due to the mother's preference for raw and cold foods during pregnancy, or due to malnutrition, resulting in poor fetal growth and development in the womb. Such infants may have a fair complexion, blue veins visible on the forehead, cyanotic-white lips, weak crying voice, pale-red tongue coating, and white-greasy tongue fur. Other children may suffer from illness requiring penicillin-streptomycin injections or overuse of cold-natured medicines, just as Zheng stated: "Slight medication errors lead to unforeseen disasters,酿成 (brewing) various critical conditions of yang deficiency."
In either of the above two scenarios, it is imperative to use dried ginger and prepared aconite root to support the lesser fire to generate qi and save the critical condition. One must distinguish yin-yang deficiency and excess when using these herbs; how can one rigidly adhere to the notion that children, being of pure yang constitution, should not take them? I once treated a pediatric patient, Xiao Dai, who developed severe coughing at three months old. After half a month of penicillin injection therapy in the hospital, he was discharged cured. However, within a year, his cough and asthma recurred intermittently, requiring four hospitalizations. The final diagnosis was pulmonary emphysema. Despite intravenous injections and fluid therapy, there was no improvement, and a critical condition notice was issued. The child had a dark complexion, bent head and chest while coughing, rapid panting, cold sweat, and ice-cold hands and feet. His tongue was pale-red with a white-greasy coating. His mother had consumed raw fruits, melons, ice cream, and carbonated beverages during pregnancy. Based on this diagnosis, the fetus was damaged in utero, manifesting yang deficiency signs after birth. Furthermore, five hospital visits within three months, along with penicillin injections and fluid therapy, damaged the yang qi. With various critical signs present, it was necessary to use dried ginger and prepared aconite root to tonify yang and stop coughing and wheezing. Initially, Sini Tang added with Ephedrae Herba (Mahuang) was used; subsequently, Zhenwu Tang was administered; finally, Lizhong Tang was used for recovery. After thirty doses, he recovered. Ten years later, the child has grown up healthily and attends primary school.
Question: It is commonly said that newborns should first take "opening medicine" to expel fetal toxins and prevent sores and wind disorders. Medicines typically include rhubarb, honeysuckle flower (Yinhua), uncaria hook (Gouteng), saposhnikovia root (Fangfeng), croton seed (Badou), and jujube (Dazao). Is it really advisable to administer them?
Answer: The idea that newborns must take opening medicine to expel fetal toxins and prevent sores and wind disorders is unfounded. While in the mother's womb, the fetus breathes with the mother's inhalation and exhalation. After ten months of gestation, upon breaking the membranes, a mass of true qi is formed. What fetal toxin could there be? If there were toxins, could the infant survive? Once born, like a sprout emerging from soil, the body's true qi is free from external pathogens. How can one administer drugs that damage vital energy? Doing so would create disease where there was none, and induce wind disorders where there were none, leading to conditions like "four-six wind" or "seven-day wind," with nine out of ten deaths, too numerous to list. This is a long-standing malpractice and a great calamity for children throughout history. Alas! Why do people fail to study medical principles and methods?
[Explanation] Zheng believed that newborns should not be recklessly medicated. He strongly refuted the secular practice of using rhubarb, honeysuckle, etc., to expel fetal toxins, pointing out its detrimental consequences. This was highly insightful for his time. Today, with obstetric hospitals everywhere and most births occurring in hospitals, this bad habit has disappeared.
Appendix
The following are original texts from *Shanghan Lun* missing from *Shanghan Heng Lun*, added here for reference.
6. Taiyang disease, characterized by fever, thirst, and aversion to cold absence, is Warm Disease. If sweating therapy is applied and the body becomes burning hot, it is named Wind-Warmth. In Wind-Warmth disease, pulse is floating and large on both cun and chi positions, spontaneous sweating occurs, the body feels heavy, drowsiness is prevalent, snoring is heard in nasal breathing, and speech is difficult. If purgatives are wrongly used, urination becomes difficult, eyes stare fixedly, and incontinence occurs. If fire therapy is wrongly applied, slight jaundice may appear; severely, it resembles convulsions with occasional spasms. If moxibustion or scalding is used, one error prolongs the illness; a second error accelerates death.
30. Question: Symptoms resemble Yangdan syndrome. Following standard treatment worsens the condition, causing cold extremities, dry throat, cramped calves, and delirium. The Master said: "By midnight, hands and feet will warm, and legs will extend." Later, this happened exactly as predicted. How did you know this?
Answer: The pulse at Cun Kou is floating and large. Floating indicates wind; large indicates deficiency. Wind generates slight heat; deficiency causes calf cramping. The presentation resembles Guizhi Tang syndrome, so Fuzi is added. Increasing Guizhi promotes sweating; Fuzi warms the meridians, addressing yang collapse.
For cold extremities, dry throat, irritability, yangming internal binding, and delirious confusion, drink Gancao Ganjiang Tang again. By midnight, yang qi returns, feet become warm. If calves remain slightly cramped, administer Shaoyao Gancao Tang again, then legs extend. Use Chengqi Tang to induce mild stooling to stop delirium, indicating recovery.
37. Taiyang disease lasting more than ten days, with a fine floating pulse and desire to sleep, indicates exterior resolution. If chest fullness and hypochondriac pain persist, give Xiaochaihu Tang. If only the pulse is floating, give Mahuang Tang.
92. Disease with fever, headache, and a sinking pulse contrary to expectation. If unresolved and accompanied by body pain, rescue the interior with Sini Tang.
98. Six or seven days into illness, pulse is slow, floating, and weak; aversion to wind and cold; warm hands and feet. After two or three erroneous purgations, inability to eat, hypochondriac fullness and pain, yellowing of face and body, neck stiffness, and difficulty urinating occur. Giving Chaihu Tang will likely cause a sensation of heaviness in the rectum. If originally thirsty for water but vomiting, Chaihu Tang is inappropriate; eating triggers hiccups.
101. Regarding the first part of the clause: In Shanghan or Zhongfeng, if Chaihu syndrome exists, observing one symptom suffices; all need not be present.
113. Appearance resembles Shanghan, but pulse is not wiry-tight; instead, it is weak. Weakness implies thirst. Fire therapy will cause delirium. Weakness with fever and floating pulse resolves with sweating.
115. Pulse is floating with intense heat. Moxibustion is wrongly applied. This is an excess pattern treated as deficiency. Fire agitation causes dry throat and hemoptysis.
122. Patient has a rapid pulse, indicating heat, which should aid digestion and appetite. Instead, vomiting occurs. This results from sweating depleting yang qi, leaving diaphragm qi deficient, causing the rapid pulse. Rapid pulse here indicates transient heat, unable to digest food, due to cold stomach. Hence vomiting.
141. Exterior disease should be resolved by sweating. Using cold water spray or irrigation traps heat, increasing irritability and causing gooseflesh. Desire to drink but no thirst indicates Wenli San is appropriate. If ineffective, Wuling San is given. Cold-excess Jiechu without heat signs is treated with Sanwu Xiaoxiongtang; Baisan is also acceptable.
171. Concurrent Taiyang and Shaoyang disease with epigastric hardness, stiff and wiry neck. Acupuncture at Dazhui, Feishu, Ganshu is indicated. Avoid purgation.
224. Yangming disease with profuse sweating and thirst. Zhuling Tang is contraindicated because sweating causes stomach dryness, and Zhuling Tang further promotes urination.
331. Shanghan begins with cold limbs. If fever follows with diarrhea, diarrhea stops spontaneously. If cold limbs return, diarrhea recurs.
342. Shanghan with four days of cold limbs followed by three days of fever, then five days of cold limbs indicates progression. More cold than heat signifies yang retreat, marking disease progression.
380. Severe vomiting and purging in Shanghan cause extreme weakness. Profuse sweating follows. External qi stagnation occurs. Giving water to induce sweating leads to hiccups due to cold stomach.
381. Shanghan with hiccups and abdominal fullness. Check anterior and posterior orifices. Identify obstruction and relieve it for cure.
Chapter on Differentiating Huoluan Disease Pulses and Symptoms
382. Question: What is Huoluan? Answer: Vomiting and diarrhea constitute Huoluan.
383. Question: Fever, headache, body ache, aversion to cold, vomiting, and diarrhea—what disease is this? Answer: This is Huoluan. Huoluan involves spontaneous vomiting and diarrhea. Even if diarrhea stops, fever may recur.
384. Shanghan with faint and choppy pulse was originally Huoluan, now Shanghan. After four or five days, pathogen enters yin meridians, turning inward causes diarrhea. Original vomiting and diarrhea are incurable. Desire to defecate but passing gas without stool indicates Yangming. Stool becomes hard; recovery in thirteen days due to meridian cycle completion. Post-diarrhea hard stool allows eating, indicating recovery. Inability to eat suggests non-Yangming involvement.
385. Aversion to cold, faint pulse, and recurrent diarrhea. Diarrhea cessation indicates blood loss. Sini Tang plus Renshen Tang governs.
Formula for Sini Tang plus Renshen Tang: Zhi Gancao 2 liang, Sheng Fuzi 1 piece (peeled, broken into 8), Ganjiang 1.5 liang, Renshen 1 liang. Boil in 3 sheng water to obtain 1.2 sheng. Strain. Divide into two warm doses.
386. Huoluan with headache, fever, body ache. Heat predominance with desire for water: Wuling San governs. Cold predominance without desire for water: Lizhong Wan governs.
387. Vomiting and diarrhea cease, but body pain persists. Harmonize the exterior moderately with Guizhi Tang.
388. Vomiting, diarrhea, sweating, fever, aversion to cold, limb cramping, and cold extremities: Sini Tang governs.
389. Vomiting and diarrhea, frequent urination, profuse sweating, undigested food in stool, internal cold with external heat, faint pulse nearly imperceptible: Sini Tang governs.
390. Vomiting and diarrhea stop, sweating with cold extremities, persistent limb cramping, faint pulse nearly imperceptible: Tongmai Sini Tang plus Zhu Danzhi governs.
Formula for Tongmai Sini Tang plus Zhu Danzhi: Zhi Gancao 2 liang, Ganjiang 3 liang (4 liang for strong constitutions), large Sheng Fuzi 1 piece (peeled, broken into 8), Zhu Danzhi 0.5 he. Boil in 3 sheng water to obtain 1.2 sheng. Strain. Add Zhu Danzhi. Divide into two warm doses. Pulse returns. If pig gallbladder unavailable, use sheep gallbladder.
391. Vomiting, diarrhea, sweating, normal pulse with slight irritability: Due to new deficiency unable to handle grain qi.
Postscript
Zheng Qin'an was a prominent modern scholar of Shanghan. His works *Yi Li Zhen Chuan*, *Yi Fa Yuan Tong*, and *Shanghan Heng Lun* establish theories on primordial yin and yang, mutually illuminating each other as a cohesive whole. They summarize unique experiences in applying Shanghan principles, methods, formulas, and herbs to miscellaneous diseases, offering innovative approaches for chronic conditions. This constitutes a valuable inheritance and development of Zhang Zhongjing's academic legacy. Admiring his scholarship, I studied it diligently and applied it clinically with excellent results. Thus, I dedicated years to explaining these three books. Bashu Book Society, committed to promoting Chinese traditional culture, supported their publication. They received acclaim domestically and internationally, with reprints of *Yi Li Zhen Chuan* and *Yi Fa Yuan Tong* selling out. Responding to reader demand, these three books are now republished together in a single volume, large 32-size hardcover, titled *Zheng Qin'an Yishu Chanshi*. Content remains unchanged; editorial adjustments unified formatting, removed redundant prefaces/postscripts, revised the table of contents, and corrected typographical errors.
Despite my efforts over ten years to explain these books, limited personal ability and insufficient resources left some gaps. Fortunately, the original texts remain. I hope eminent TCM practitioners will enrich and develop this knowledge to compensate for my shortcomings, allowing Zheng's learning to flourish, fulfilling my wish to throw a brick to attract jade.
I extend gratitude to Comrade Wu Jieping, Vice Chairman of the Standing Committee of the National People's Congress, Member of the Presidium and Academician of the Chinese Academy of Sciences, Honorary President of the Chinese Academy of Medical Sciences, Honorary President of the Chinese Medical Association, International Renowned Urologist, and Chairman of China Jiusan Society, for inscribing the title for *Zheng Qin'an Yishu Chanshi*.
Tang Buqi at Huaishu Studio, Chengdu
March 1995
Shanghan Heng Lun Upper Volume | Shanghan Heng Lun Lower Volume