一九八零年，是祖父诞生一百一十周年及逝世二十周年的日子，《山东中医学院学报》有机会让我把他的事迹写出来，对我也是极大的鞭策。今天祖父离开我们整整二十年了，回忆祖父所走过的道路，使我激情满怀。现在我已是中医队伍中一名中年医师了。我决心继承发扬祖国医学遗产，为创造我国统一的新医药学，奋斗终身。同时我也希望有关部门，早日把祖父留下的大量丰富的医案经验整理出来，以供研究。
注：
1.张文襄：指张之洞．张在九零三年与张百熙、荣禄等合同订学堂章程，大学堂分科凡八，西医课程为其中之一，内容有拉丁语等．迨至民国后，仍沿用此章程。
2.褚：指褚民谊，为大汉奸，西医出身，彼时褚正在伪行政院任秘书长，故能弄权擅改条例。
忆龙友先伯
先伯肖龙友前清拔贡，后在山东任过淄川知县和济阳知县(济阳一说枣阳，查山东并无枣阳县，系济阳县之误)。现在还有人记得他的政声，主要指的是先伯当年在办教案中，与外国神甫做斗争，颇得民心。传闻先伯在山东时曾在大明湖畔留有碑文。济阳自金朝设县治，明清皆属济南府，故留碑济南府是可能的。已故山东文史馆馆员左次修先生(我的大姐丈)戊子年(1948)诗《赠肖龙丈》中说：公登大耋我成髯，回首珍泉三十一年。司马高文宜寿世，元龙硕望鄙求田；今同良相生人万，昔为司财用士千。春雨杏林花正好，蜀山西望在云烟。诗文中回首珍泉是指济南珍珠泉。从一九四八年回推三十一年，当在一九一七年(民国六年)左右；今同良相生人万自然是不愿为良相，愿为良医的意思，昔为司财用士千是指先伯曾在财政部、农商部工作。从这首诗可以推见先伯一九一七年时尚在济南。
先伯诗词书画率皆能之，而其书法篆、隶、行、楷各体悉备。在今曲阜孔府中尚有先伯的联屏多幅。篆书对联上款为燕庭上公，下款时间为己未年在京师。是以已未(1919)年，先伯已在北京。楷书对联文为道德为师，仁义为友，礼乐是悦，诗书是敦。为癸酉年(1933年)所写。上款为达生上公。其行书体写的四联屏，末注明年份。我一九五零年在济南结婚时，先伯还亲书对联为贺，文为红鸾对舞珊瑚镜，海燕双栖玳瑁梁，下署八一老人，以时先伯虚岁为八十一。先伯与左次修姐丈常有诗文过从，在次修姐丈赠我的《甲骨文集联》中，有先伯用楷书写的诗稿，笔力苍劲，全文为：难得吾家有寿根，请从高祖溯渊源(高祖父七十二，高祖母八十三)。吾侪龄是双亲与(先父母刚六十而弃养，留寿与我弟兄，此虽数定，亦是亲恩，最可念也)，此后人将百岁尊。最喜弟兄能继美，都过指使并长存《礼记》六十曰耆指使)。况闻姐妹同年老(大姐年已七十九、二姐年六十有二)，南极星光照一门。第三句用《礼记》文王与武王之龄意。方骏初稿。查《礼记·曲礼上》：五十曰艾，服官政，六十曰耆指使。我父比二姑小两岁，时年已六十岁，写此诗时，当在一九四五年，抗战胜利以后。
先伯与济南儒医王静斋亦有来往。王静斋先生著《养生医药浅说》，先伯曾参与校订。
关于如何学中医
先伯重视中医理论，主张医术医道并重，由术入道。在其《医范十条》中曾论及医道与医术：中国之医，有道有术。黄帝歧伯之问答，道与术并论者也……《内经》多论道之言，为气化之学所从由，故汉以前之医大都皆能由术入道，即庄子所谓技而近乎道者也。先伯还告诉我们，中医贵在活，如果离开气化阴阳，就谈不上什么活。最忌呆，他说呆板是学不好中医的。先伯对医者，意也的解释，其一是大学所谓诚其意者，勿自欺也，即学医之要诀，其二是非徒恃机械之法所能行者，就是活用中医理论，而要灵活运用，就必须深刻全面加以领会。他主张以学稽古，以才御今，体现了他对古今的辩证看法，含有古为今用之意。他又说：泥于古不可言医，囿于今亦不可言医。必先斟酌损益，以求合乎今人之所宜，而后可以愈病。虽非困于学，竭于术者，不能至斯境也。只有诚其意，困于学，才能精其术，这与《千金方》大医精诚的要旨相合，而首先突出诚字，是很精辟的。先伯经常推荐徐灵胎《慎疾刍言》中的话：况医之为道，全在自考。如服我之药而病情不减，或反增重，则必深自痛惩，广求必效之法而后已，则学问自能日进。
他对党的团结中西医政策很佩服，认为中医西医二者皆是科学的。他说：盖彼有彼之科学，我有我之科学，非必如彼而后可言科学也。况古之医本从科学来者乎！他既反对中西医互相攻讦，亦反对中医妄自菲薄。我三十年代开始学西医时，先伯是同意的；家兄、侄女学中医，他当然更同意，我五十年代去上海学中医，他很赞赏。而且家中用药治病，从不拘泥。如他曾治好我的慢性菌痢，至今未复发，我患白喉，经先伯治后未见好转，改用血清(抗白喉)治愈，他并无不快的表情。对新法接生、预防接种等，更表赞同，说过顺治因天花而死，康熙有庭谕告诫皇室是后必须种痘。新法接生在家中被接受，也是从实效出发，因先伯曾有个儿媳死于难产。先伯晚年更有中西医结合的思想。一九五三年，中华医学会中西医学术交流委员会成立，选举彭泽民为主任委员，傅连暲、肖龙友、孔伯华、施今墨、赵树屏为副主任委员。在西医怎样读中医书的座谈会上，龙友先伯与袁鹤侪、于道济、龚志贤诸先生共同主讲。他在讲稿中说：凡治病当先以药物为主。中医所用多系生药，重在性味，与西医不同，要学中医非先读《神农本草经》不可。经之外又非读李时珍之《本草纲目》不可，以此书主义合乎科学，而收辑之药物又多……至于治病之法，中医西医治法虽不同，其愈病则一，其调合气血、补虚泻实则无异也。初学应读之书尚多，如喻嘉言《医门法律》、徐灵胎《慎疾刍言》，陈修园《医学三字经》、《伤寒论浅注》及《金匮要略浅注》之类。学者能聆会诸书之后，再读《内》《难》，以求深造。以后袁鹤侪，于道济，龚志贤诸先生相继发言，工作小组会在一九五四年十二月四日根据上述意见，提出总结性意见：①《伤寒论》、《金匮要略》、《本草纲目》，《内经》四书为学习中医必修之经典，②四部书应从《伤寒论》学起，或《伤寒》、《本草》同时并进，在学习有困难时，可参看《伤寒释义》、《本草问答》等比较浅显的书，③西医读中医书时，应先认真地读，学习其精神实质，不要轻易加以批判。这为以后中医学院和西学中班制订教学计划，提供了重要参考。
论医论药举遗
先伯很重视标本，诊病医案上常有法当标本兼治、仍当从本治的意见。一次我与家兄讨论急则治其标，缓则治其本以及治病必求其本二者的关系。家兄说；伯父曾说过，治病必求其本是根本的，根本就是气化阴阳。在诊断上知其何者为本，则何者为标，自然不言而喻；而急则治其标，缓则治其本是言治法。后读《素问·至真要大论》：病反其本，得标之病，治反其本，得标之方。此与上论不谋而合。足见先伯在经典理论上，不援引其词句，但深谐其理。
先伯一般组方的主张是辨病立方，辨证施药。他说辨清病以后，立法选方是针对其病，而方中药物的加减则是针对具体的症候。正如徐灵胎所说，辨病立方而无加减是有方而无药；堆砌药物，合而成方，全无方法主次，是有药无方。喻嘉言《医门法律》：约方，犹约囊也，囊满弗约，则输泄。方成弗约，则神与弗居。业医者当约治病之方，而约之以求精也。《易》曰：精义入神，以致用也。不得其精，焉能入神?有方无约，即无神也，故曰神与弗居。先伯处方十来味药，很少超过二十味。三伯父患胸膜炎，胸腔积液，我那时在燕京大学医学院预科学习，请问先伯当用何方，他即指出病属悬饮，当用十枣汤，如有肋痛症候，可加川芎、川楝之类。我问十枣的用意，他说，大枣大小很不相同。如山东乐陵枣小而甜，仲景河南人，河南大枣则大，十个约30一60克了。经方一般用的大枣不过3枚。此方大枣分量较重，意在固脾，妨逐水太过。
先伯治病各种剂型都用，不限于煎剂。如外伤瘀血，常用《良方集腋》的七厘散，用黄酒服用加外敷患处。他主张组方首在立法，法者不定之方，方者一定之法。同一法可从不同方剂中任选应用，或自组成方，但方既组成之后，必有一定之法方可。先伯推祟《伤寒》，《金匮》，但主张要学其法。他说：以镜鉴人，不如以人鉴人。盖镜中影，祗自知无可比，而不如书中影，则使万世之人皆知也。伤寒诸书，仲景之影也。以之作鉴，则离神而取影，鉴中之影，皆非真影矣。学医者其鉴诸。喻昌在其《尚论篇》中说：举三百九十七法，隶于大纲之下，然后仲景之书，始为全书。无论法之中更有法，即方之中，亦更有法。喻氏以法概伤寒，先伯则推之以及他病，可谓善学者。他不主张拘泥古方，认为墨守成方，总有一定的局限性。他推崇张元素运气不齐，古今异轨，古方新病，不相能也之论。他在用药处方上注意脾胃，但又与东垣的专主温补不同；看其处方，用药的轻灵，又吸收了温病学派的长处。伯父对于运气学说，也认为不可拘泥。陈修园《医学实在易》引张飞畴运气不足凭说；谚云：不读五运六气，检遍方书何济。所以，稍涉医理者，动以司运为务。曷知天元纪等篇，本非《素问》原文。王氏取阴阳大论补入经中，后世以为古圣格言，孰敢非之，其实无关于医道也。况论中明言，时有常位，而气无必然。犹谆谆详论者，不过穷究其理而已。纵使胜复有常，而政分南北。四方有高下之殊，四序有四时之化。百步之内，晴雨不同。千里之外，寒暄各异。岂可以一定之法而测非常之变耶?若熟之以资顾问则可，苟奉为治病之法，则执一不通矣。先伯生前，从不侈谈运气，提到张飞畴的话很通达。
先伯虽不谈运气，却颇重视季节用药。如暑天家中常备六一散，若有伤寒迹象，或头晕，或不汗出，用之颇效。若见心烦欲呕，常加藿香叶，开水冲泡，待凉饮，沁浸心脾，若有心烦、心悸，加用殊砂，小便黄加鲜荷叶。先伯说山东的滑石好，色青白，称桂府滑石，那时北京小学生练刻图章亦用之。查张元素《医学启源》益元散项下：桂府滑石二两(6O克)烧红，甘草一两(30克)。右为极细末，每服三钱(9克)。蜜少许，温水调下，无蜜亦得。或饮冷者，新水亦得。或发汗，煎葱白豆豉汤调，无时服。此滑石与甘草的比例为二比一，而非六一之比。六一散又名益元散、天水散、太白散。刘河间《伤寒直格》言：通治表里上下诸病，解中暑、伤寒，疫疠、饥饱劳损。查《本草纲目》：滑石，广之桂林各邑及瑶峒中皆出之，即古之始安也。白黑二种，功皆相似。山东蓬莱县桂府村所出者亦佳，故医方有桂府滑石，与桂林者同称也。北京用者，色青白，系白滑石，或即纲目所说蓬莱所产者。
先伯对风寒感冒喜用苏叶、葱白、豆豉(葱，山东者佳，豆豉，四川者佳)之类，检阅徐灵胎《医学源流论》卷下：不能知医之高下，药之当否，不敢以身尝试，则莫若择平易轻浅，有益无损之方，以备酌用，小误亦无害，对病有奇功，此则不止于中医(指中等的医生)矣。如偶感风寒，则用葱白苏叶汤取微汗，偶伤饮食，则用山楂、麦芽等汤消食，偶感暑气，则用六一散广藿香汤清暑，偶伤风热，则用灯心竹叶汤清火；偶患腹泻，则用陈茶佛手汤和肠胃。先伯或受其影响。忆北京家中经常备有炒黄黑的糊米，小儿伤食饮用。成人腹胀，常用砂仁一粒，以针穿其孔中，在火上烧焦，取下，纸包捻碎，去纸嚼服，甚效。又疰夏不思食，用荷叶粥(鲜荷叶去梗，洗净，待米烧半熟，即置荷叶于其上，再煮，熟后粥色青绿清香)宽中解暑，妙用非常。考《本草纲目》，粥专列一项，计有四十四种。盖粥能畅胃气，生津液，推陈致新，利膈益胃(如薏苡仁粥除湿热，利肠胃，莲子粉粥健脾胃，止泻痢，薯蓣粥，补肾精，固肾气等)，但有荷叶烧饭而无荷叶粥。李东垣师承洁古在仲景枳术汤基础上创制枳术丸，用荷叶裹烧饭为丸。
他说：盖荷之为物，色青中空，象乎震卦风木，在人为足少阳胆同手少阳三焦，为生化万物之根蒂，因此物以成其化，胃气何由不升乎。《温病条辨》清络饮中有荷叶。先伯对小儿脾虚疳积，食少、消瘦、易汗出，亦常用苡仁、山药、大枣煮大米粥治之。我小时即用过，效果很好。对老年人则常用莲子、芡实煮粥，以固其肾气。他说药补不如食补，寓药于食，可谓善补。另外，家中亦备有夏天用的露，如银花露、生地露、玄参露等。小儿慢性腹泻，用暖脐膏贴脐部。总之，因病情不同而采用相应的剂型。
In 1980, it was the 110th anniversary of my grandfather's birth and the 20th anniversary of his death. The *Journal of Shandong College of Traditional Chinese Medicine* had the opportunity to let me write about his deeds, which was a great spur to me. Today, exactly twenty years have passed since my grandfather left us. Recalling the path he walked fills me with passion. I am now a middle-aged physician in the ranks of traditional Chinese medicine (TCM). I am determined to inherit and carry forward the medical heritage of our motherland, striving for life to create a unified new medical science in China. At the same time, I hope that relevant departments will soon organize and compile the large amount of rich medical case experiences left by my grandfather for research purposes.
Note:
1. Zhang Wenxiang refers to Zhang Zhidong. In 1903, Zhang, along with Zhang Baixi, Ronglu, etc., jointly drafted the regulations for schools. The Imperial University was divided into eight departments, with Western medicine courses as one of them, including subjects such as Latin. After the Republic of China was established, these regulations were still followed.
2. Chu refers to Chu Minyi, a notorious traitor who had a background in Western medicine. At that time, Chu was serving as the Secretary-General of the Puppet Executive Yuan, thus able to abuse power and arbitrarily modify regulations.
Remembering My Late Uncle Xiao Longyou
Xiao Gong
My late uncle, Xiao Longyou, was a Bagon (a successful candidate in the provincial examination during the late Qing Dynasty) in the late Qing Dynasty. He later served as the Magistrate of Zichuan County and Jiyang County in Shandong Province (some say Zaoyang County, but there is no Zaoyang County in Shandong; this is an error for Jiyang County). Some people still remember his political reputation, mainly referring to his struggle against foreign priests when handling missionary cases, which won him much popular support. It is rumored that when my uncle was in Shandong, he left an inscription by Daming Lake. Jiyang has been a county seat since the Jin Dynasty and belonged to Jinan Prefecture during the Ming and Qing Dynasties, so it is possible that the stele was left in Jinan Prefecture. Mr. Zuo Cixiu, a deceased member of the Shandong Historical and Cultural Research Office (my eldest sister's husband), wrote in his poem "To Uncle Xiao Long" in the year of Wuzi (1948): "You reached old age while I grew a beard, looking back at Zhenquan for thirty-one years. Your high literary works should last forever, your great prestige despises seeking land; Now like a good minister saving ten thousand lives, formerly managing finances with thousands of scholars. Spring rain flowers in the Apricot Grove are just right, looking west to Shu Mountain amidst clouds and mist." In the poem, "looking back at Zhenquan" refers to the Pearl Spring in Jinan. Counting back thirty-one years from 1948 brings us to around 1917 (the sixth year of the Republic of China); "Now like a good minister saving ten thousand lives" naturally means not wishing to be a good prime minister but wishing to be a good doctor, and "formerly managing finances with thousands of scholars" refers to my uncle's work in the Ministry of Finance and the Ministry of Agriculture and Commerce. From this poem, we can infer that my uncle was still in Jinan in 1917.
My uncle was proficient in poetry, calligraphy, and painting, and his calligraphy covered all styles: seal script, clerical script, running script, and regular script. There are still several couplet screens by my uncle in the Confucius Mansion in Qufu today. The upper dedication of the seal script couplet is to Lord Yanting, and the lower date is Jiwei Year in the capital. Thus, in 1919 (Jiwei Year), my uncle was already in Beijing. The regular script couplet reads: "Take morality as your teacher, benevolence and righteousness as your friends, find joy in ritual and music, and strive for knowledge in poetry and books." It was written in the Guiyou Year (1933). The upper dedication is to Lord Dasheng. The four-panel screen written in running script has the year noted at the end. When I got married in Jinan in 1950, my uncle personally wrote a couplet as a congratulation: "Red phoenixes dance in pairs before the coral mirror, swallows nest together on the tortoiseshell beam," signed as the Eighty-One-Year-Old Man, as my uncle was eighty-one sui (nominal age) at that time. My uncle often exchanged poems and essays with my sister-in-law Zuo Cixiu. In the "Oracle Bone Script Couplet Collection" gifted to me by Sister-in-law Cixiu, there is a manuscript poem written by my uncle in regular script, with vigorous brushwork. The full text is: "It is rare for our family to have roots of longevity, please trace the origin from the great-grandfather (Great-grandfather was 72, great-grandmother was 83). Our ages are given by our parents (My parents passed away just after turning sixty, leaving longevity to my brothers; although this is destined, it is also parental grace, most memorable). Later generations will respect those who reach a hundred. Most pleasing is that brothers can continue the beauty, all passing the age of 'Zhi Shi' and living long [The Book of Rites states: At sixty, one is called 'Zhi Shi']. Moreover, hearing that sisters grow old in the same year (Eldest sister is already 79, second sister is 62), the star of Nanchao shines upon the whole family." The third sentence uses the meaning of the ages of King Wen and King Wu from the *Book of Rites*. Fang Jun's draft. Checking the *Book of Rites · Qu Li Shang*: "At fifty, one is called Ai, serving in official administration; at sixty, one is called Zhi Shi." My father was two years younger than my second aunt, and was already sixty years old at that time. This poem was likely written in 1945, after the victory of the Anti-Japanese War.
My uncle also had interactions with Wang Jingzhai, a Confucian physician in Jinan. Mr. Wang authored *Brief Explanation of Health Preservation and Medicine*, and my uncle participated in its proofreading.
On How to Study Traditional Chinese Medicine
My uncle valued TCM theory and advocated equal emphasis on medical skills and medical Dao, entering the Dao through skills. In his *Ten Guidelines for Medical Practice*, he discussed medical Dao and skills: "Chinese medicine has both Dao and skills. The dialogues between the Yellow Emperor and Qibo discuss both Dao and skills... The *Neijing* contains many words discussing Dao, which is the source of Qi transformation studies. Therefore, most physicians before the Han Dynasty could enter the Dao through skills, which is what Zhuangzi meant by 'skill approaching Dao.' My uncle also told us that the value of TCM lies in flexibility. If one leaves aside Qi transformation and Yin-Yang, there is no talk of flexibility. Rigidity is most taboo; he said that being rigid makes it impossible to learn TCM well. My uncle's explanation of 'Yi Ye' (Intent) for physicians has two aspects: first, as stated in the *Daxue* (Great Learning), 'Sincere Intent' means not deceiving oneself, which is the key to studying medicine; second, it cannot be achieved merely by relying on mechanical methods, meaning one must flexibly apply TCM theory. To apply it flexibly, one must understand it profoundly and comprehensively. He advocated using learning to examine antiquity and using talent to manage the present, reflecting his dialectical view of ancient and modern times, containing the idea of making the past serve the present. He also said: 'Sticking to the ancients does not allow one to speak of medicine; being confined to the present does not allow one to speak of medicine.' One must first weigh pros and cons to seek what is suitable for contemporary people, and only then can diseases be cured. Only those who are diligent in learning and exhaust their skills can reach this state. Only by being sincere in intent and diligent in learning can one refine their skills. This aligns with the essence of *Da Yi Jing Cheng* (Great Physician's Sincerity) in the *Qianjin Fang*, and highlighting the character 'Cheng' (Sincerity) first is very profound. My uncle often recommended words from Xu Lingtai's *Shen Ji Chu Yan*: 'Moreover, the way of medicine relies entirely on self-examination. If taking my medicine does not reduce the condition or even worsens it, one must deeply punish oneself and widely seek effective methods until done, so that learning and scholarship will naturally advance daily.'"
He greatly admired the Party's policy of uniting TCM and Western medicine, believing that both TCM and Western medicine are scientific. He said: "They have their own science, and we have our own science; it is not necessary to be like them to speak of science. Moreover, did ancient medicine not originate from science?" He opposed mutual attacks between TCM and Western medicine, and also opposed TCM practitioners belittling themselves. When I started learning Western medicine in the 1930s, my uncle agreed; when my elder brother and niece learned TCM, he naturally agreed more; when I went to Shanghai to learn TCM in the 1950s, he highly appreciated it. Furthermore, the use of medicines in the family for treating illnesses was never dogmatic. For example, he once cured my chronic bacillary dysentery, which has not recurred to this day. When I suffered from diphtheria, after treatment by my uncle showed no improvement, serum (anti-diphtheria) was used to cure it, and he showed no displeasure. He expressed greater approval for new methods of childbirth and preventive inoculations, mentioning that Shunzhi died of smallpox, and Kangxi had court edicts warning that royal descendants must be vaccinated thereafter. New methods of childbirth were accepted in the family based on practical effects, as my uncle once had a daughter-in-law die in difficult labor. In his later years, my uncle had thoughts on integrating TCM and Western medicine. In 1953, the Academic Exchange Committee of TCM and Western Medicine of the Chinese Medical Association was established, electing Peng Zemin as Chairman, and Fu Lianzhang, Xiao Longyou, Kong Bohua, Shi Jinmo, and Zhao Shuping as Vice-Chairmen. At a symposium on how Western doctors should read TCM books, my uncle Longyou, along with Mr. Yuan Hechai, Yu Daoji, and Gong Zhixian, co-delivered lectures. In his lecture notes, he said: "In treating diseases, one should primarily rely on drugs. Drugs used in TCM are mostly raw herbs, focusing on nature and flavor, which differs from Western medicine. To study TCM, one must first read the *Shennong Bencao Jing* (Divine Farmer's Materia Medica). Outside of this classic, one must also read Li Shizhen's *Bencao Gangmu* (Compendium of Materia Medica), because the principles of this book conform to science, and it collects many drugs... As for methods of treating diseases, although TCM and Western medicine methods differ, their goal of curing diseases is the same; harmonizing Qi and Blood, tonifying deficiency, and draining excess are no different. There are still many books beginners should read, such as Yu Jiayan's *Yi Men Fa Lü* (Medical Laws), Xu Lingtai's *Shen Ji Chu Yan*, Chen Xiuyuan's *Yi Xue San Zi Jing* (Three Character Classic of Medicine), *Shanghan Lun Qian Zhu* (Annotated Commentary on Treatise on Cold Damage), and *Jinkui Yaolue Qian Zhu* (Annotated Commentary on Essential Prescriptions of the Golden Cabinet). After students have listened to and understood these books, they should then read the *Neijing* and *Nanjing* to seek further advancement." Subsequently, Mr. Yuan Hechai, Yu Daoji, and Gong Zhixian spoke in turn. The working group meeting on December 4, 1954, proposed summary opinions based on the above suggestions: ① The *Shanghan Lun*, *Jinkui Yaolue*, *Bencao Gangmu*, and *Neijing* are four classics required for studying TCM; ② Study should begin with the *Shanghan Lun*, or proceed simultaneously with *Shanghan* and *Bencao*; when encountering difficulties in study, one may refer to simpler books such as *Shanghan Shiyi* (Explanation of Shanghan) and *Bencao Wenda* (Questions and Answers on Materia Medica); ③ When Western doctors read TCM books, they should read seriously first, learning their spiritual essence, and not easily criticize them. This provided important reference for formulating teaching plans for subsequent TCM colleges and West-to-East classes.
Excerpts on Discussing Medicine and Herbs
My uncle placed great importance on the concepts of Root (Ben) and Branch (Biao). In diagnostic medical cases, there were often opinions stating that the method should treat both root and branch, but still prioritize treating the root. Once, I discussed with my elder brother the relationship between "treating the branch in acute cases and the root in chronic cases" and "seeking the root in treating diseases." My brother said: "Uncle once said that seeking the root in treating diseases is fundamental, and the root is essentially Qi transformation and Yin-Yang. In diagnosis, knowing what is the root and what is the branch is self-evident; whereas 'treating the branch in acute cases and the root in chronic cases' refers to treatment methods." Later, reading the *Suwen · Zhi Zhen Yao Da Lun*: "If the disease contradicts its root, obtaining the branch disease; if treatment contradicts its root, obtaining the branch prescription." This coincides with the above discussion without prior consultation. It shows that my uncle, regarding classical theory, did not quote its sentences but deeply understood its principles.
My uncle's general principle for prescribing was to establish formulas based on disease differentiation and administer herbs based on syndrome differentiation. He said that after clearly identifying the disease, establishing laws and selecting formulas targets the disease, while adding or subtracting herbs in the formula targets specific symptoms. As Xu Lingtai said, establishing a formula based on disease without additions or subtractions is having a formula but no herbs; piling up herbs to form a formula without clear methodological hierarchy is having herbs but no formula. Yu Jiayan's *Yi Men Fa Lü*: "Restraining a formula is like restraining a bag; if the bag is full but not restrained, it leaks. If a formula is formed but not restrained, the spirit does not reside within it." Practitioners should restrain the formula for treating diseases and refine it to achieve precision. The *I Ching* says: "Essential meanings enter the spirit to achieve utility." Without obtaining the essence, how can one enter the spirit? Having a formula without restraint means no spirit, hence "the spirit does not reside within it." My uncle's prescriptions usually contained around ten herbs, rarely exceeding twenty. My third uncle suffered from pleurisy with pleural effusion. I was then studying in the pre-medical program at Yenching University School of Medicine. I asked my uncle which formula to use. He pointed out that the disease belongs to "Hanging Fluid" (Xuan Yin) and should use *Shi Zao Tang* (Ten Jujube Decoction). If there are symptoms of rib pain, herbs such as Chuanxiong and Chuanlian could be added. I asked about the intention behind using ten jujubes. He said that jujubes vary greatly in size. For example, Jujubes from Leling, Shandong, are small and sweet. Zhongjing was from Henan, and Henan jujubes are large; ten of them would weigh about 30-60 grams. Generally, classical formulas use no more than three jujubes. The heavier dosage of jujubes in this formula intends to secure the Spleen and prevent excessive water-draining.
My uncle used various dosage forms for treating diseases, not limited to decoctions. For example, for traumatic blood stasis, he often used *Qi Li San* (Seven-Cent Powder) from *Liangfang Jiye*, taken with yellow wine and applied externally to the affected area. He advocated that the primary aspect of prescribing is establishing the treatment method. The method is an unfixed formula, and the formula is a fixed method. The same method can be selected from different formulas or composed independently, but once a formula is composed, it must adhere to a certain method. My uncle revered the *Shanghan Lun* and *Jinkui Yaolue* but advocated learning their methods. He said: "Using a mirror to reflect others is not as good as using people to reflect people. The reflection in the mirror only knows itself and has nothing comparable, whereas the reflection in books allows people of ten thousand generations to know. Books on Shanghan are the reflection of Zhongjing. Using them as a mirror takes the shadow while losing the spirit; the shadows in the mirror are not true shadows." Physicians should take this as a warning. Yu Chang in his *Shanglun Pian* said: "Listing 397 methods under the main outline, then Zhongjing's book becomes a complete work. Regardless of whether there are methods within methods, there are also methods within formulas." Yu generalized Shanghan with methods, and my uncle extended this to other diseases, showing he was a good learner. He did not advocate sticking to ancient formulas, believing that blindly following established formulas always has certain limitations. He praised Zhang Yuansu's argument: "Luck and Qi do not remain uniform; ancient and modern tracks differ. Ancient formulas and new diseases are incompatible." In medication and prescribing, he paid attention to the Spleen and Stomach, but differed from Dongyuan's exclusive focus on warming and tonifying; looking at his prescriptions, the lightness and agility of his medications absorbed the strengths of the Warm Disease school. Regarding the Theory of Five Movements and Six Qi, my uncle also believed it should not be dogmatically adhered to. Chen Xiuyuan's *Yi Xue Shi Zai Yi* quotes Fei Zichou's saying that the Theory of Five Movements and Six Qi is unreliable: "As the proverb goes: Not reading the Five Movements and Six Qi, what is the benefit of checking all prescription books?" Therefore, those slightly involved in medical principles often make monitoring luck their task. Who knows that chapters like *Tianyuan Ji* were originally not part of the *Suwen* text. Wang Bi took the *Yin Yang Da Lun* to supplement the classic, and later generations regarded it as ancient sage wisdom, who dared to criticize it? In fact, it has nothing to do with the medical Dao. Moreover, the discussion clearly states: "Time has constant positions, but Qi has no inevitability." Those who earnestly discuss it are merely exploring its principles. Even if victory and reversal have constants, politics divide North and South. The four directions have differences in altitude, and the four seasons have transformations of the four times. Within a hundred steps, weather differs; a thousand miles away, cold and warmth vary. How can a fixed method measure extraordinary changes? If memorized for consultation, it is acceptable; but if regarded as a method for treating diseases, it becomes rigid and inflexible. During his lifetime, my uncle never talked extravagantly about Luck and Qi, and his mention of Fei Zichou's words was very open-minded.
Although my uncle did not talk about Luck and Qi, he attached great importance to seasonal medication. For example, during summer, the family often kept *Liu Yi San* (Six-to-One Powder) on hand. If there were signs of cold damage, or dizziness, or lack of sweating, using it was quite effective. If seeing irritability and desire to vomit, he often added Huoxiang leaves, brewed with boiling water, cooled, and drunk, penetrating the Heart and Spleen. If there was irritability and palpitations, he added Zhusha (Cinnabar); if urine was yellow, he added fresh Lotus Leaf. My uncle said that滑石 (Talcum) from Shandong was good, greenish-white in color, called Guifu Talcum. At that time, elementary school students in Beijing also used it for practicing seal carving. Checking Zhang Yuansu's *Yixue Qiyuan* under the item *Yi Yuan San*: "Guifu Talcum 2 liang (60g) burned red, Licorice Root 1 liang (30g). Grind into extremely fine powder. Take 3 qian (9g) per dose. Mix with a little honey and warm water; without honey is also acceptable. For those drinking cold things, new water is also acceptable. For inducing sweating, decoct Scallion White and Fermented Soybean soup to mix; take at any time." The ratio of Talcum to Licorice Root here is two to one, not six to one. *Liu Yi San* is also known as *Yi Yuan San*, *Tian Shui San*, and *Tai Bai San*. Liu Hejian's *Shanghan Zhige* states: "Generally treats various diseases in the exterior, interior, upper, and lower parts; resolves heatstroke, cold damage, epidemics, hunger, fullness, and fatigue." Checking the *Bencao Gangmu*: "Talcum is produced in various counties of Guilin and Yao caves in Guang, which is ancient Shi'an. There are white and black types, both with similar effects. Those produced in Guifu Village, Penglai County, Shandong, are also excellent, hence medical formulas have Guifu Talcum, referred to together with Guilin ones. Those used in Beijing are greenish-white, being white Talcum, or possibly those produced in Penglai mentioned in the Compendium."
My uncle liked to use Perilla Leaf, Scallion White, and Fermented Soybean for wind-cold common cold (Scallions from Shandong are best, Fermented Soybeans from Sichuan are best). Reviewing Xu Lingtai's *Yixue Yuanliulun*, Volume Lower: "If one cannot know the superiority or inferiority of physicians and the appropriateness of drugs, and dares not try them on oneself, then one might as well choose mild, simple, beneficial, and harmless formulas for optional use. Small errors do no harm, and they have miraculous effects on diseases. This goes beyond average physicians." For example, if accidentally contracting wind-cold, use Scallion White and Perilla Leaf Soup to induce slight sweating; if accidentally injuring diet, use Hawthorn and Malt Soup to digest food; if accidentally contracting summerheat, use *Liu Yi San* and Guanghuoxiang Soup to clear summerheat; if accidentally contracting wind-heat, use Junci and Bamboo Leaf Soup to clear fire; if accidentally suffering diarrhea, use aged tea and Bergamot Soup to harmonize the intestines and stomach. My uncle may have been influenced by this. I recall that the home in Beijing often kept fried yellow-black scorched rice for children with food stagnation. For adults with abdominal distension, one grain of Amomum Fruit was commonly used, pierced with a needle, burnt on fire until charred, taken down, wrapped in paper, crushed, paper removed, and chewed and swallowed, which was very effective. Also, for summer lethargy and loss of appetite, Lotus Leaf Porridge (fresh lotus leaf de-stemmed, washed, placed on top of rice when half-cooked, then boiled again; after cooking, the porridge is green and fragrant) was used to broaden the middle and resolve summerheat, with wonderful effects. Examining the *Bencao Gangmu*, porridge has a special category listing forty-four types. Porridge can promote Stomach Qi, generate body fluids, eliminate stale products and generate new ones, benefit the diaphragm and Stomach (such as Coix Seed Porridge removing damp-heat and benefiting intestines and stomach, Lotus Seed Powder Porridge strengthening Spleen and Stomach and stopping diarrhea and dysentery, Yam Porridge tonifying Kidney Essence and securing Kidney Qi, etc.). However, there is Lotus Leaf Roasted Rice but no Lotus Leaf Porridge. Li Dongyuan, inheriting from Jiegu, created *Zhi Zhu Wan* (Immature Bitter Orange and Atractylodes Pill) on the basis of Zhongjing's *Zhi Zhu Tang*, wrapping roasted rice in lotus leaf to form pills.
He said: "Lotus, as an object, is green and hollow inside, resembling the Zhen Trigram Wind-Wood. In humans, it corresponds to the Foot-Shaoyang Gallbladder and Hand-Shaoyang Sanjiao, being the root of generating and transforming all things. Therefore, with this object to complete its transformation, how can Stomach Qi not ascend?" *Wenbing Tiaobian* (Systematic Differentiation of Warm Diseases) has Lotus Leaf in *Qing Luo Yin* (Clear Collateral Decoction). My uncle also commonly used Coix Seed, Chinese Yam, and Jujube boiled with rice porridge to treat children with Spleen Deficiency and malnutrition, characterized by poor appetite, emaciation, and easy sweating. I used it when I was young, and the effect was very good. For the elderly, he commonly used Lotus Seed and Euryale Seed boiled into porridge to secure Kidney Qi. He said: "Medicinal tonification is not as good as dietary tonification; embedding medicine in food can be called good tonification." Additionally, the family prepared dews for summer use, such as Honeysuckle Dew, Rehmannia Dew, and Scrophularia Dew. For children with chronic diarrhea, *Nuan Qi Gao* (Umbilical Warming Paste) was applied to the umbilicus. In short, corresponding dosage forms were adopted according to different conditions.