之常。人所同有者。明道以垂大中至正之教。不作聪明。骋奇僻。诞浮泛。以凿无冯之滥说。经
曰。知犯何逆。随证治之。知犯何逆。以法治之。盖谓知是风。则以风治之。知犯寒。则以治寒
之法治之。明知是三阳正犯。则治以三阳。知已在三阴。则治以三阴。何尝专东专西。执南执北。
驾偏言以惑乱天下后世哉。故世称圣。言其正也。
问太阳与少阳并病。以眩也。故刺肝俞。以冒也。故刺肺俞。夫胆与肝合。故刺肝俞。所以
泻少阳也。而肺非膀胱之合。膀胱之合肾也。不刺肾俞而刺肺俞。何也。
曰。东方肝木。其脏则实。其俞可刺。而况在少阳之眩乎。肾居北方。其脏属水。其官作强。
有虚无实。有补无泻。不可刺也。然肾生气。肺主气。膀胱必气化而出。且肺为相傅之官。放不
可刺之肾。而曲畅旁通其治于肺焉。至德要道也。精微之妙。
学人不可不知。
问胃实。
曰。胃廪水谷而几死生。膀胱主厘清而关通塞。实由热燥而后结。结由清分而后成。厘清在
阑门。论道曰胃实。医家多婉辞。盖道有经有权也。可与语经而不可与语权。恶足与语道哉。故
曰。权者圣人之大用。
问背恶寒。说者引经谓背为阳。夫水冰地冻。皲肤堕指而面独不畏寒者。以诸阳皆聚于面故
也。今背恶寒而谓为阳。何病而至阴阳之乖戾有如此乎。
曰。病在少阴。少阴缀脊而属背也。以太阳之脉挟脊循背。则背似可以阳言。以腑为阳而居
前。脏为阴而丽背。则背又不可以阳言矣。天地以北为背。北。天地之阴方也。故君主之位必南
面。重向阳也。六书北肉为背。北肉则违阳矣。然则谓背为阳。为其违之讹邪。故曰经传谓背为阳
者。其犹历家谓日月为右旋之说与。谓日月为右旋之说者。有所取用而左其说也。此背之所以为
阳而恶寒也。
问风寒之病。大势未除。药补太早。恐邪留不去。似非治法所宜。以五六日之间。邪属半表
半里。往来寒热正炽。方用人参三两。其义何居。
曰。表里者。人身之阴阳也。往来者。邪气之出入也。故曰。入而并于阴则寒。出而并于阳
则热。人参何补邪。固气之物也。是故。主之以柴胡。以其能除寒又除热也。人参固其气。不使
其走进又走出也。谓人参补药者。观场之矮子。徒闻人参之补名。未见人参之补义也。
问阴阳易劳复孰轻重。
曰。事虽两端。理则一致。皆死道也。易是不怕死。复是罔顾死。无轻重可言。经虽有治。
盖欲令人于死中求活。期一二于千百之意耳。岂谓十全可必哉。孟子曰。知命者不立乎岩墙之
下。君子无轻生以自取可也。
问今人病风寒。每多食复。经何无食复。
曰。有食禁矣。又何复哉。不出复者。立法惟严。不可玩也。
问平人一呼。脉行三寸。一吸。脉行三寸。呼吸定息。脉行六寸。一呼。再至。一吸。再至。
呼吸是何处见。行是如何行。至是如何至。
曰。一呼一吸。是以诊家言。至是以尺寸言。一至再至。是以出入言。越人法也。先越人时。
十二经之至皆用也。越人用。他皆不用矣。行是以经隧言。三寸六寸。是顺循环而演推步也。应
九九而成八百一十丈者。一昼夜五十度周身通该之具数也。理贵得中。过犹不及。此虚实盛衰寿
夭死生。所以不能逃乎三指一按之下也。
问经隧与尺寸。
曰。脉者血之府。血之荣于人身。犹水之行地中。凿地得泉。不可谓水专在是。血脉亦然。
经隧犹原泉而江河。尺寸犹河之有洪。泉之有瀑。故在经隧。则流而不息。藏精而神不露。所以
行而有常。在尺寸。则动而不静。着灵而用以显。故至而可诊。然行者何常不至。特俱隐耳。至
者亦岂不行。但不两见耳。一之则不明。二之则不是。盖一而二。二而一。并行不悖。神化莫测。
此之谓道也。
问来去二字。且如凡物之来也。必转身回头才好去。及其去也。亦必转身回头才好又来。脉
之一来一去。可是如此否。
曰。不来不去。无以言至。来去者。所以明至也。至是个活字。来去极要看得活。脉道譬如
江河。血譬如水。气譬如风。来去至止譬如波浪。水浅风小则波。水深风大则浪。江河只是波浪。
大海必定起涛。人大脉大。人小脉小。同此理也。肾脉重十五菽。亦涛也。人所同也。十二经皆
有动脉。难经开卷第一语。然则十二经皆至。不独尺寸也。三难曰。关之前。阳之动也。关之后。
阴之动也。如此则是以动字互至字读。则通来去至止皆容易明白。大抵看脉家书。要当求作者之
精微于言国文本之外才可。不然。损至亦是至。厥厥动摇亦是动。于此等不以意逆而体贴详细。
只管寻章摘句而咬文嚼字。若之何其可以了了于胸中乎。
问呼吸者。脉之头也。头训头绪。何也。
曰。脉无头尾可言。头绪。俗谓头脑是也。盖脉之所以为脉。由人之一呼一吸使之而然。而
呼吸之所以为呼吸者。要皆无非阴阳二气。屈伸舒敛以神其用而为之也。然气无常用。概而言之。
则盈虚盛衰。呼吸亦因之而更变。极而言之。在则有呼吸而人以生。去则呼吸亡而人以死。故曰
呼吸者。脉之头也。此语极精。顾人味之何如耳。脉经无吸字。以无吸字。只就呼者脉之头也而
观之。似觉不费解些。然精详少一吸字。则非仲景语。便看得出来了。叔和于此处不检点。可见
叔和不过只好做得个叔和。而仲景毕竟到底还是个仲景。一毫也不错。
问仲景曰。圣贤之生。不偶然也。本草作而医道兴。有农氏以生民之疾病为己忧者。天启之
也。是故。有本草。则必有素灵。
有素灵。则必有难经。有难经。则必有伤寒论。何也。
曰天以斯道济斯民。必生若圣若贤者。先后开继。符合若一。以全其成也。说者谓轩岐为托。
是盖意其有所不屑。而于斯道小视云耳。孙思邈曰。不知大易。不足以言医。程子曰。五经如药方。
春秋如治病用药。医可小云乎哉。治道也。窃尝思之。素灵之书。有自文本之始。其来久远。若
谓八十一篇之中。有无弊杂。诚不可知。而曰浑不出于帝伯君臣之问答。则开物成务之微言。非
圣非贤。必不能有此其初也。仲景生于汉季。发身孝廉。则其所以为仲景可知矣。以宗族二百余口。
不十年而死者三之二伤寒居其七。以着论。呜呼。斯时也伤寒何如是其多邪。建安去上世。千余
年矣。有法无方。道未备也。医于此时者。谓不冥行索涂邪。此仲景之书。所以证如此者。名曰
中风。曰桂枝汤主之。证如彼者。名曰伤寒。曰麻黄汤主之。传病如此。治如此方。变证如彼。
治如彼方。托论伤寒以名书。实经纶斯道。错综条贯之。本末毕举。开示后学。以为斯道之日星。
吃紧继素难而作也。非天启邪。方其去长沙而上手京师。非由其不忍当日生民不得其正命之心而
发邪。则其本诸身者。无非天德之良。故其措诸事业而所以继述坟典者。一皆皇道之正。此其所
以圣当时。祖百代。贾生所谓不居朝廷者。至是而愈足征焉。素难以下。一人而已。朱子曰。天
不生仲尼。万古如长夜。唐子西尝于邮亭梁间见此语。由此语而观之。则凡行道之人。无有不知
孔子之所以为孔者。可知也。愚每读此书。盖尝窃叹天不生仲景万病如黑漆耳。医门孔子之称。
不有以哉。故曰。儒必孔子正。为儒必宗孔子。医必仲景正。学医必宗仲景。儒而不宗孔子。儒
名而墨行者有之。医而不宗仲景。医名而贾事者。纷纷然也。嗟乎。今之时。去仲景之时益远矣。
钤捶活人类证纂要贾炫以泛滥于天下。人各以意为医。而仲景之道。不尽湮没者。徒此虚文。吁。
医可以意言哉。大学之道。以诚意贯终始。朱子曰。正意不可无。邪意不可有。今之所谓意者。
果何如其意邪。愿矣。乡人之所愿也。君子之所愿哉。昔者杨墨
之说横流。乃所愿则学孔子者。孟子一人。卓然之意如是也。愚虽不敏。窃尝愿学孟子之所学矣。
以疾厄夺。因愿学仲景。是故。条辨者。愿来学学仲景之愚意也。
问传谓以宗族二百余口。不十年而死者三之二伤寒居其七。乃着论。然则假使当日张氏之宗族
不如此。则仲景之论亦着否。
曰。图出而卦画。书出而畴叙。麟出而春秋作者。道在圣人。圣人所以有神物之感也。不然。
南人不梦驼。北人不梦象。神无所交也。盖天生圣人而寄之以道。所以圣人一感一动。无非天理
之自然。故其文之着。犹天之垂象。自夫人之见之。虽有多得少得之不同。而其立教垂范之所以
然者。则有以通乎百世而无弊。此圣人之所以为圣人也。是书之着。不犹是乎。想当张氏宗族之
不幸时。天下之不幸有如张氏之宗族者。殆不知其几何也。本草之经述矣。论不着乎。道未备
也。传家以张氏之宗族为仲景之感。愚为仲景之感。必有非传笔之所能尽知者。而不如此其拘也
何哉。宗族之不幸。则宗族之不能知仲景可知也。宗族之不能知。则天下之不能知亦可知也。悲
夫。有仲景如斯。而宗族天下之不能知。则天下与宗族之不得其正命。宜若一也。而谓感此而寂
彼。岂知仲景之所以为仲景者哉。然则论也者。道本乎天。天下万世之攸系也。不可以不着也。
知此则仲景之所以为仲景者可求而得也。呜呼。安得有求仲景之所以为仲景者。吾与之共论此。
问啬啬淅淅。恶风恶寒。如何辨别。
曰。啬。悭吝也。恶寒者。譬如悭吝啬细惧事之人。恁的常常怯怯然畏恶也。淅。淅米也。
孟子接淅而行是也。恶风者。譬如裸
体之人。被人卒然以水洒淅于身。蓦地惊恐。恨恨然畏恶也。然特迎风动扇则如此。闲静坐卧则
不恶。此二者所以有大同小异之分也。一而言之。乃当在太阳时事。过太阳。则无此矣。
问合并。
曰。六国合从。秦并六国。六国不并。秦不合。理势之必然也。知此则知合并之义矣。
问读伤寒论。
曰。当如程子朱子教人读论语法。然今人之医。置此书于不读也久矣。久矣置此书于不读。
而谓医门有人可乎。
问医道。
曰。道者。日用事物当然之理也。理在事物。是故君子不能外事物以言道。医之事物。治病
用药是也。穷药病之理。核药病之实。病与药对。药到病解。医家日用常行之所当然。此之谓道
也。精此则神。明此则妙。外此而谈神论妙者。要皆不过渺茫臆度。而无捉摸。譬之无根之木。
无源之水。何足与言道之所以为道哉。夫是则所谓理之所自出者安在。可得闻乎。曰。人之理在
脉。脉之理在难经。不读难经。焉知脉道。病之理在素灵。不读素灵。焉知病道。药之理在本草。
不读本草。焉知药道。然则伤寒论云何。曰。以上言之。各一其道也。以此书言之。总其道而会
其全也。故传曰。古今治伤寒。未有能出其外者。以书之名言也。岂惟伤寒哉。又曰扁鹊仓公无
以加之者。以尽道言。谓仓扁虽神。其道未易求。而此书之道可求也。由此观之。欲求医道。舍
此何之。
问医务。
曰。医务莫要于务实。实谓何。不虚是也。实有诸己。实见得病真。实用得药对。切切实实。
平平正正。做将去。一毫不虚假。实不期神。而实自神。实不求妙。而实自妙。乃若指天说地。
称神道妙者。是犹画道然耳。何也。画家多不好画眼前对象。争好画鬼画龙。画鬼画龙者。欺人
所不见。易神易妙。而易售也。以眼前言之。近小简易。莫如瓠KT 。即使夺化之工为之。止
不过模旧式。描得出两个扁扁圈子相累耳。置一浑沦圆瓠KT 质其旁而责之画。虽金陵壁手。莫不
缩项努目。张口吐舌。敛手避席。不能奈何仿佛于毫厘矣。故曰依样画瓠KT 。何以不得病情影向
而寻虚寻补言之。非画龙画鬼何。要皆谓之不切实。非邪。然则切实当何如。曰。医。医人也。
传曰。道不远人。又曰。道不离日用间。今也只在俯仰天地间。寒温冷热中。寻常眼面前。穿衣
吃饭上。着实备细跟寻。然后质之先圣之格言。不复迷惑于淫邪之虚妄。如此而若谓不得实。
窃敢言断断乎无此理。断断乎无此理。
问医病。
曰医病莫大于病凿。凿谓何。曰。天生万物莫不各皆赋之以事。有此物事。则有此道。故曰
道本乎天。天者。理也。自事物之得于理之所固有者而言之。莫不各皆无余无欠。无亏无剩。而
各成其自然而然。是故决不可不循此自然而然者。以行之于日用事物之间。而后可以言道。加之
毫厘。损其丝忽。差失其所当然。移易其所以然。要皆道之凿也。故曰。一本万殊之谓道。至善
之谓道。大中至正之谓道。医之有道。自本草素灵难经伤寒论渊源而来。数千年矣。世远人亡。
经残教弛。正学失传。愚者不及知。则亦已矣。乃智者知之过。则有厌常而喜新。增多以为高。
改古以翻今。好奇而立异。作聪明。骋私曲。支离破碎。 张为幻者出。而道于是乎凿凿然矣。
呜呼。钤非邪之首。凿之魁邪。活人。不 凿邪。类证。巫凿也。
This is the constant state of medical practice. It is what all people possess in common. To elucidate the Great Way and transmit teachings that are upright, central, and perfectly just, one does not display cleverness, nor indulge in bizarre, eccentric, or frivolous and empty theories, thereby avoiding baseless and滥 (abusive/unfounded) statements.
The Classics state: "Know what deviation (mistreatment) has occurred, and treat according to the syndrome." By "knowing what deviation has occurred," it means treating according to the corresponding method. If one knows it is a Wind pathogen, one treats with methods for Wind; if one knows it is a Cold pathogen, one treats with methods for Cold. Clearly knowing that it is a direct affliction of the Three Yang channels, one treats using the laws of the Three Yang; knowing that the disease has entered the Three Yin channels, one treats using the laws of the Three Yin. How could there be any exclusive bias towards East or West, or rigidity regarding South or North? Do not let biased words confuse future generations. Thus, the world calls him a Sage, referring to his uprightness.
Q: In concurrent disease of Taiyang and Shaoyang, dizziness occurs, so Liver Shu (BL18) is punctured; head heaviness like being wrapped occurs, so Lung Shu (BL13) is punctured. The Gallbladder and Liver are interior-exteriorly related, so puncturing Liver Shu drains Shaoyang. However, the Lung is not the interior-exterior partner of the Bladder; the Kidney is. Why is Kidney Shu (BL23) not punctured but Lung Shu is?
A: The East corresponds to Liver Wood; its zang organ is full/excess, and its Shu point can be punctured. This is especially true for dizziness caused by Shaoyang. The Kidney resides in the North; its zang organ belongs to Water, and its function is strength and vigor. It is characterized by emptiness rather than excess, admits tonification but not draining, and should not be punctured. However, the Kidney generates Qi, while the Lung governs Qi. The Bladder must rely on Qi transformation to excrete urine. Moreover, the Lung is the Official of Ministerial Instruction. Therefore, for the Kidney which cannot be punctured, treatment is indirectly applied to the Lung through flexible and unobstructed pathways. This is a virtue of high morality and an essential principle, subtle and profound, which students of medicine must know.
Q: Regarding "Stomach Excess" (Wei Shi).
A: The Stomach receives and ripens food and drink, determining life and death. The Bladder governs the separation of clear and turbid substances, regulating openness and blockage. Excess arises from heat and dryness leading to accumulation; accumulation forms after the separation of clear and turbid. This separation occurs at the Lanmen (Gate of Separation). The *Shanghan Lun* states "Stomach Excess"; physicians often use euphemisms. This is because the Dao has both standard principles (Jing) and flexible adaptations (Quan). One can discuss standard principles with them, but not flexible adaptations; how then can one discuss the Dao with them? Thus, it is said that flexibility is the great application of the Sage.
Q: Back aversion to cold. Commentators cite classics stating the back is Yang. Just as water freezes and ice forms, skin cracks, and fingers fall off, yet the face alone is not afraid of cold, it is because all Yang channels converge on the face. Now, if the back is aversive to cold but called Yang, what disease causes such yin-yang discordance?
A: The disease is in Shaoyin. The Shaoyin channel connects to the spine and belongs to the back. Because the Taiyang channel runs along the spine and back, the back might seem to be described as Yang. However, if Fu organs are Yang and reside anteriorly, and Zang organs are Yin and adhere posteriorly, then the back cannot be simply called Yang. Heaven and Earth regard the North as the back; the North is the Yin direction of Heaven and Earth. Therefore, the ruler's seat faces South (back to North), emphasizing facing the Sun. In Chinese character formation, 'Bei' (Back) is composed of 'North' and 'Flesh'. Back implies deviating from Yang. Thus, saying the back is Yang may be an error due to deviation. Hence, when classics say the back is Yang, it is like astronomers saying the sun and moon rotate clockwise (rightward); this statement is made for specific utility purposes. This explains why the back is considered Yang yet exhibits aversion to cold.
Q: In wind-cold disease, when the major pattern is not resolved, early use of tonic herbs may cause pathogens to linger, which seems inappropriate. Between the fifth and sixth day, when pathogens are in the half-exterior half-interior stage with intense alternating chills and fever, why is Sanren (Ginseng Root) 3 liang used? What is the rationale?
A: Exterior and Interior are the Yin and Yang of the human body. Alternating refers to the entry and exit of pathogens. Thus, it is said: entering and merging with Yin causes cold; exiting and merging with Yang causes heat. What does Ginseng tonify? It is a substance that consolidates Qi. Therefore, Chaihu (Bupleuri Radix) is used as the chief herb because it resolves both cold and heat. Ginseng consolidates Qi, preventing it from moving erratically in and out. Those who view Ginseng merely as a tonic are like short people watching a play; they only hear the name "tonic" but do not understand its actual function.
Q: Which is more severe: Yi Jing (Yin-Yang Exchange) or Lao Fu (Relapse due to overexertion)?
A: Although these are two different conditions, the principle is consistent; both lead to death. Yi Jing reflects disregard for death; Lao Fu reflects negligence of death. There is no distinction in severity. Although the Classics provide treatments, the intent is to seek life amidst death, hoping for one or two survivors out of thousands. Does it guarantee perfection? Mencius said: "He who understands destiny does not stand under a crumbling wall." A gentleman should not recklessly risk life to bring about his own demise.
Q: Modern patients with wind-cold often relapse due to diet. Why does the Classic not mention Shi Fu (Dietary Relapse)?
A: Dietary prohibitions already exist; thus, how can relapse occur? The omission of dietary relapse in the text indicates strict legislation that should not be neglected.
Q: For a normal person, during one exhalation, the pulse travels three cun; during one inhalation, it travels three cun; at the end of a breath cycle, it travels six cun. Two beats per exhalation, two beats per inhalation. Where is respiration seen? How does it travel? How do beats arrive?
A: "One exhalation, one inhalation" refers to the diagnostician's perspective. "Arrival" (Zhi) refers to the Cun and Chi positions. "One beat, two beats" refers to the ebb and flow. This is the method of Yue Ren (Bian Que). Before Yue Ren, all twelve channels were assessed this way. After Yue Ren, other methods were discarded. "Travel" refers to the meridians. Three cun and six cun are calculated based on the smooth circulation. Corresponding to the calculation of 810 zhang, this is the total distance traveled in fifty cycles around the body in one day and night. Principle values moderation; excess is as bad as deficiency. This is why deficiency, excess, prosperity, decline, longevity, and mortality cannot escape detection under the fingertips.
Q: The relationship between Jing Sui (Meridian Tunnels) and Cun Chi (Cun and Chi positions).
A: The Pulse is the residence of Blood. Blood's flourishing in the body is like water flowing underground. Digging for a spring does not mean water exists only there. Similarly for blood vessels. Jing Sui are like source springs and rivers; Cun Chi are like the floodwaters of rivers or waterfalls of springs. Within Jing Sui, flow is continuous, essence is stored, and spirit is not revealed, so movement follows regularity. At Cun Chi, movement is dynamic and restless, spirituality manifests, and function becomes apparent, so arrival can be diagnosed. However, moving pulses always arrive; they are just hidden. Arriving pulses also move; they are just not simultaneously visible. One is unclear, two is incorrect. Generally, one becomes two, two becomes one; they proceed together without contradiction, mysterious and unfathomable. This is called Dao.
Q: The characters Lai Qu (Coming and Going). Objects must turn around to leave after arriving, and turn around to return after leaving. Is the pulse's coming and going like this?
A: Without coming and going, one cannot speak of "Arrival" (Zhi). Coming and going clarify Arrival. "Zhi" is a dynamic concept; Lai Qu must be understood dynamically. The pulse vessel is like a river; blood is like water; Qi is like wind. Coming, going, arrival, and stopping are like waves. Shallow water and light wind create ripples; deep water and strong wind create waves. Rivers have waves; the sea has surges. Large persons have large pulses; small persons have small pulses. The same logic applies. The Kidney pulse weighed at fifteen grains of millet is also a surge. This is universal. All twelve channels have arterial movement, as stated in the first sentence of the *Nan Jing*. Thus, all twelve channels have pulse arrival, not just Cun and Chi. *Nan Jing* Chapter 3 states: "Before the Guan, it is Yang movement; behind the Guan, it is Yin movement." Reading "movement" interchangeably with "arrival" makes Lai Qu, Zhi, and Zhi easy to understand. When reading pulse texts, one must seek the author's subtlety beyond the literal words. Otherwise, diminished arrival is still arrival, and quivering movement is still movement. Without intuitive understanding and detailed consideration, merely parsing sentences will never lead to clarity in the mind.
Q: Respiration is the "head" (origin/thread) of the pulse. Head is explained as thread/origin. Why?
A: Pulses have no beginning or end. "Head" refers to the origin or thread. The pulse exists because of human respiration. Respiration itself is driven by the flexion, extension, expansion, and contraction of Yin and Yang Qi to manifest their functions. Qi has no fixed usage; generally, it involves fullness, emptiness, prosperity, and decline, and respiration changes accordingly. Ultimately, with respiration, humans live; without respiration, humans die. Thus, respiration is the head of the pulse. This statement is extremely precise; it depends on how individuals comprehend it. The *Mai Jing* lacks the character "Xi" (Inhalation). Without "Xi", focusing only on "Hu" (Exhalation) as the head seems less complex. However, the absence of "Xi" reveals this is not Zhang Zhongjing's original wording. He Su (Wang Shuhe) was careless here, showing he is merely Wang Shuhe, whereas Zhang Zhongjing remains Zhang Zhongjing, flawless.
Q: Zhongjing said: "The birth of sages is not accidental. With the creation of *Ben Cao*, medical Dao arose. Shen Nong regarded the diseases of the people as his own worry, inspired by Heaven. Thus, with *Ben Cao*, there must be *Su Wen* and *Ling Shu*; with *Su Wen* and *Ling Shu*, there must be *Nan Jing*; with *Nan Jing*, there must be *Shanghan Lun*. Why?"
A: Heaven uses this Dao to benefit the people, inevitably producing sages and worthies to succeed each other, matching perfectly to complete it. Some claim Xuanyuan and Qibo are fictitious, implying disdain and slighting of this Dao. Sun Simiao said: "Without knowing the *I Ching*, one cannot speak of medicine." Cheng Zi said: "The Five Classics are like prescription formulas; the *Spring and Autumn Annals* are like treating disease and applying medicine." Can medicine be slighted? It is the governance of life. I have pondered: The books of *Su Ling* date back to the beginning of texts, very ancient. Whether the eighty-one chapters contain flaws is unknown, but claiming they are entirely dialogues between emperors and ministers suggests that the subtle words of opening things and accomplishing tasks could not have originated without sages or worthies. Zhongjing was born in the late Han, appointed as a Xiaolian, explaining his identity. His clan of over 200 people died two-thirds within ten years, seven-tenths from Shanghan, prompting him to write. Alas! Why was Shanghan so prevalent then? A thousand years had passed since antiquity; methods existed but formulas were incomplete, and the Dao was not fully prepared. Physicians at that time were groping in the dark. This is why Zhongjing's book proves such cases. Named Fengzhong, Guizhi Tang is indicated; named Shanghan, Mahuang Tang is indicated. Transmission varies, treatments vary, complications vary, remedies vary. He titled the book *Shanghan Lun* but actually organized this Dao, connecting threads and presenting beginnings and ends to instruct later learners, becoming the beacon of this Dao, urgently succeeding *Su Ling* and *Nan Jing*. Was this not Heaven's inspiration? When he left Changsha for the capital, did it not stem from his compassion for people dying unnaturally? His actions were rooted in Heavenly Virtue. Thus, his works continuing the ancient classics were all orthodox Royal Dao. This is why he was a sage in his time and ancestor for generations. As Jia Yi said, "Not residing in court," this is further proven here. Below *Su Ling* and *Nan Jing*, there is only him. Zhu Xi said: "If Heaven had not produced Confucius, eternity would be like a long night." Tang Zixi saw this in a post station. From this, anyone walking the path knows why Confucius is Confucius. Every time I read this book, I sigh: If Heaven had not produced Zhongjing, ten thousand diseases would be like pitch black. The title "Confucius of Medicine" is justified. Thus: Confucianism must be corrected by Confucius; study Confucius. Medicine must be corrected by Zhongjing; study Zhongjing. Confucians not studying Confucius may have Confucian names but Mohist practices. Physicians not studying Zhongjing may have medical names but crooked deeds, chaotically. Alas! Today is far from Zhongjing's time. Manuals like *Qianchui Huoren Leizheng Zuan Yao* by Jia Xuan flood the world. People practice medicine by personal opinion. Zhongjing's Dao survives only in empty words. Alas! Can medicine be discussed by mere opinion? The Great Learning emphasizes sincerity of will. Zhu Xi said: "Right intention must exist; evil intention must not." What is the current "intention"? It is what villagers wish for, and what gentlemen wish for. When Yang and Mo doctrines flooded, Mencius alone wished to learn from Confucius. His distinct intention was thus. Though dull, I privately wish to learn what Mencius learned. Due to illness, I wish to learn from Zhongjing. Therefore, *Tiaobian* expresses my humble wish for future learners to study Zhongjing.
Q: Biography says Zhongjing's clan of 200 died two-thirds to Shanghan in ten years, prompting his writing. If his clan hadn't suffered this, would he have written it?
A: When diagrams appeared, hexagrams were drawn; when books appeared, categories were ordered; when Qilin appeared, *Spring and Autumn* was authored. Dao lies with sages; sages feel the influence of divine objects. Otherwise, southerners don't dream of camels, nor northerners of elephants; spirits do not interact. Heaven births sages and entrusts Dao to them. Thus, every feeling and action of a sage is natural Heavenly Principle. Their writings are like heavenly phenomena. People see them differently, but their establishment of teaching and example passes through centuries without flaw. This is why they are sages. Is this book not the same? When the Zhang clan suffered, countless others in the world suffered similarly. *Ben Cao* classics were narrated. Why not write the Treatise? The Dao was incomplete. Biographies attribute Zhongjing's inspiration to his clan's misfortune. I believe his inspiration exceeded biographical records, not so rigid. Why? Clan misfortune meant the clan couldn't understand Zhongjing. Clan misunderstanding meant the world couldn't understand. Sad! Having Zhongjing, yet clan and world fail to understand, leading to unnatural deaths alike. To say inspiration here leads to silence there ignores Zhongjing's true nature. The Treatise, rooted in Heavenly Dao, concerns all ages, must be written. Understanding this allows us to find Zhongjing's essence. Alas! Who seeks Zhongjing's essence for me to discuss?
Q: Se Se Xi Xi (shivering/chattering), aversion to wind and cold. How to distinguish?
A: Se means stingy. Aversion to cold is like a stingy, fearful person constantly timid and repulsed. Xi is the sound of washing rice (Mencius walked quickly after washing rice). Aversion to wind is like a naked person suddenly splashed with water, startled and horrified. This happens only when facing wind or fanning; sitting quietly, there is no aversion. These two have major similarities and minor differences. Generally, this occurs in Taiyang disease. After Taiyang, it disappears.
Q: Merger (He Bing).
A: Six States formed a vertical alliance; Qin merged the Six States. Six States didn't merge; Qin didn't ally. This is inevitable logic and trend. Knowing this, one understands merger.
Q: Reading *Shanghan Lun*.
A: One should read it as Cheng Zi and Zhu Xi taught reading *Analects* and *Mencius*. Yet modern doctors have ignored it for too long. Ignoring it so long, can we say there are capable people in medicine?
Q: Medical Dao.
A: Dao is the necessary principle of daily affairs. Principle lies in things; thus, gentlemen do not speak of Dao apart from things. Medical affairs are treating disease and prescribing medicine. Exhausting the principle of drugs and diseases, verifying their reality, matching disease with drug, curing with drug—this is the daily norm of physicians. This is Dao. Mastering it brings divinity; understanding it brings subtlety. Discussing divinity and subtlety outside this is vague speculation, grasping nothing. Like rootless trees or sourceless water, how can one discuss Dao? Where does this principle originate? Answer: Human principle lies in the pulse; pulse principle lies in *Nan Jing*. Without reading *Nan Jing*, how to know pulse Dao? Disease principle lies in *Su Ling*; without reading *Su Ling*, how to know disease Dao? Drug principle lies in *Ben Cao*; without reading *Ben Cao*, how to know drug Dao? Then what of *Shanghan Lun*? Answer: Above, each has its Dao. This book integrates all Daos. Biography says: "Ancient and modern Shanghan treatments have never gone beyond this." It is the famous words of the book. Not just Shanghan. Also, Bian Que and Cang Gong cannot surpass it, speaking of complete Dao. Though Cang and Bian were divine, their Dao is hard to grasp; this book's Dao is accessible. To seek Medical Dao, where else to go?
Q: Medical Practice.
A: Medical practice values pragmatism above all. What is practical? Not false. Possessing it truly, seeing disease truly, using correct drugs practically. Solidly and uprightly proceeding, without falsehood. Seeking divinity practically results in divinity; seeking subtlety practically results in subtlety. Pointing at heaven and earth, praising divine subtlety, is like painting Dao. Why? Painters dislike painting real objects, preferring ghosts and dragons. Painting ghosts/dragons deceives the unseen, easily appearing divine/subtle and selling well. Regarding real objects, simplicity is best, like a gourd. Even skilled artisans copying old styles draw two flat circles. Placing a round gourd beside and demanding a painting, even Jinling mural masters shrink, stare, stick tongues out, retreat, unable to mimic it closely. Hence, "copying the gourd." Why discuss deficiency/supplementation without observing disease shadows? Isn't this painting dragons/ghosts? All are impractical. How to be practical? Medicine heals people. Dao is not far from people; Dao is not apart from daily life. Look closely at heaven and earth, temperature changes, everyday sights, dressing, eating. Verify with ancient sages' maxims, free from delusion. Claiming one cannot find truth here is absolutely impossible. Absolutely impossible.
Q: Medical Errors.
A: The greatest medical error is "Zao" (Chiseling/Forcing). What is Zao? Heaven endows all things with their nature. Having things means having Dao. Thus, Dao is rooted in Heaven. Heaven is Principle. From the inherent principle of things, everything is complete, lacking nothing, naturally formed. One must follow this naturalness in daily affairs to speak of Dao. Adding a hair's breadth or subtracting a silk thread deviates from the proper, altering the reason. All are "Zao" of Dao. Thus: One root, myriad branches is Dao; Supreme Good is Dao; Central and Upright is Dao. Medical Dao originates from *Ben Cao*, *Su Ling*, *Nan Jing*, *Shanghan Lun* for millennia. Times pass, people die, classics damaged, teaching lax, orthodox learning lost. Fools don't know, so be it. But wise ones, knowing too much, grow tired of tradition, love novelty, add to seem high, change ancient for modern, seek curiosity, act smart, indulge selfish twists, fragmenting and幻 (illusions) arise. Dao becomes forced. Alas! Is *Qian* the head of evil, the chief of forcing? Is *Huoren* not forcing? *Leizheng* is witchcraft forcing.