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My uncle often said that any prescription that effectively controls the condition upon administration can be considered a secret formula. When writing the preface for Mr. Qian Jinyang's *Chinese Pediatrics*, my uncle discussed the "Haichong San" (Mugwort Insect Powder) in the most detail. The preface stated: Longyou (Chen Ding-san's courtesy name) paid great attention to pediatrics when treating diseases in his early years. He treated infant illnesses with only one universal prescription, which was always effective and never failed; this prescription is what is known as "Haichong San". This formula is recorded in the "Insects" section of *Bencao Gangmu* (Compendium of Materia Medica) under the entry for "Qinghao Zhu Chong" (Mugworm). The text reads: "A handful of Cinnabar, a handful of Snow, its efficacy lies entirely in the nodes of the Mugwort (the insect lives on the nodes of the mugwort); even if it dies, it returns to life, its wonderful use relies not apart from mother's milk (i.e., breast milk)." The traditional method uses 7 Qinghao insects, ground together with 0.3 grams each of Cinnabar and Calomel into a powder. The powder is applied to the nipple, allowing the infant to ingest it while nursing. If administered when the infant first begins to nurse, it will result in fewer cases of smallpox or measles later in life, or perhaps prevent them entirely, naturally resolving fetal toxins. It is truly a sacred medicine for pediatrics. Even for infants who do not nurse but are ill, a small amount can be mixed with sugar water for oral administration, proving superior to all other pediatric medicines. This was Longyou's secret formula used for decades, which I have specially transcribed and propose to append to your masterpiece, *Chinese Pediatrics*. Regarding Haichong San, verification shows that *Bencao Gangmu* originally cited it from *Baoying Ji* (Collection for Protecting Infants), where this formula is used to treat convulsions, with a success rate of nine out of ten times. The poem states: "Half Cinnabar, half Snow, its power lies only in the Mugwort node; let it die and return to life, it must be taken with living person's blood." Under the entry for Qinghao Douchong in *Gangmu*, [Jijie] (Collected Explanations): Li Shizhen said, "This is an insect found between the nodes of green mugwort, resembling a small silkworm, eventually turning into a moth. [Qiwei] (Flavor and Nature): Missing; [Zhuzhi] (Therapeutic Action): Acute and chronic convulsions. Grind the insect and mix with 5 fen (1.5 grams) each of Cinnabar and Mercury Powder, form pills the size of millet grains, one pill for a one-year-old infant, taken with breast milk. Shizhen. My uncle utilized Haichong San not for treating convulsions, but for preventing smallpox and measles. Dozens of people in our Beijing household never contracted smallpox, and their chickenpox or measles were mild, which was undoubtedly related to the use of Haichong San. Of course, we also received cowpox vaccinations in childhood, but there was no measles vaccine at that time. The poem cited in *Gangmu* from *Baoying Ji* differs slightly in wording from what my uncle cited, possibly due to different editions, or because my uncle was too busy with clinical duties to verify the original book. However, comparing the two, "wonderful use relies not apart from mother's milk" seems clearer than "living person's blood," and the quantity of 7 Qinghao insects is explicit. Using only 0.3 grams each of Cinnabar and Calomel, since it is not for treating convulsions, using less is very appropriate. This represents innovation and development within the study of ancient texts.

My uncle emphasized prevention, stating that the idea of prevention existed as early as the *I Ching* (Book of Changes) (see *Zhouyi · Lower Jing*: "The gentleman contemplates disaster and takes precautions."). He often said: "To keep a child safe, they need to be slightly hungry and cold." He also stated that children's illnesses are often caused by phlegm-heat, and food stagnation is common, so preventing overeating is crucial. Most people know to prevent children from catching cold, so they dress them too warmly. However, children love to move, and taking off clothes after sweating makes them more susceptible to cold. Moreover, wearing thicker clothes makes one less capable of resisting wind-cold, lacking resistance entirely, leading to frequent colds and flu. Xu's *Shenji Chu Yan* (Cautious Words on Illness) states, "Children's illnesses are merely heat and phlegm," which aligns closely with my uncle's views.

My uncle was very cautious in prescribing medication, repeatedly advising us to deeply understand drug properties and not to act rashly. Regarding "Ajü" (an ancient method of chewing herbs instead of cutting them), my uncle viewed it from another angle: "When treating patients, one performs Ajü oneself to ensure proper combination, thus ensuring absolute safety." For common colds and coughs attributed to wind-fire, he never used astringent herbs like Wuweizi (Schisandra Berry). He said, "In the ancient formula Xiao Qinglong Tang for treating cold coughs, Wuweizi is used with Ginger, one dispersing and one astringing, complementing each other. How can this be applied to wind-fire coughs?" He often taught us the importance of cautious medication using the words from *Dexiao Fang*: "Using medicine is like administering punishment; a single error can cost a life."

My uncle was extremely cautious in using Ginseng. His prescriptions often began with Shashen (Adenophora Root), specifically naming Nan Shashen (Southern Adenophora), Bei Shashen (Northern Adenophora), or Kong Shashen (Hollow Adenophora), sometimes using both Southern and Northern varieties together. Xu Lingtai, in *Shennong Bencao Jing Baizhong Lu* (One Hundred Types of Records on the Divine Farmer's Materia Medica), stated: "Shashen has a slightly cold flavor, treats blood accumulation (blood due to rebellious Lung Qi), fright qi (Heart fire invading the Lung), removes cold and heat (cold and heat due to Lung Qi dysfunction), tonifies the Middle (Lung governs Qi, when Lung Qi is harmonious, Qi is充盈 and the Triple Burner is solid), benefits Lung Qi (white color and light body, thus entering the Lung), and long-term use is beneficial (effect of clear and harmonious Lung Qi)." He further stated: "The Lung governs Qi, so drugs affecting Lung Qi tend to be strong in Qi-moving properties. However, those strong in Qi-moving properties tend to be drying. Those that nourish the Lung tend to be cloying and obstructive, lacking clarity and emptiness. Only Shashen is a drug in the Lung Qi category that regulates blood; its white color and light body make it unblocking without being drying, moistening without being stagnant. For blood obstruction in the Lung, nothing else can clear it as well as this." Xu's high evaluation of Shashen is evident here. My uncle admired Xu, likely influenced by him. My uncle also highly regarded Huang Yuanyu, a famous doctor from Shandong. In Huang's *Yuqiu Yaojie* (Explanation of Medicinals from the Jade Pivot), discussing Shashen: "Tonifies clear Qi in the Lung, clears depression fire in the head, without the drawback of damaging the Spleen with cold. However, its nature is light and slow, requiring large doses for efficacy. Those from Shandong and Liaodong are best, firm, crisp, white, and distinct from other origins. Examining Nan Shashen, it is large and loose, especially those produced in Zhejiang. My uncle's use of Kong Shashen refers to Nan Shashen. Shashen is produced throughout Shandong, with those from Jiaodong being best, related to the soil quality. My uncle generally used 12 grams of Shashen, sometimes up to 24 grams. He believed Nan Shashen has stronger phlegm-resolving effects, while Bei Shashen has better Yin-nourishing effects.

My mother suffered from Xiongbi Xin Tong (Chest Bi and Heart Pain), often shaking her head, exhibiting a Liver Wind pattern. My uncle prescribed soaking Rose Buds in Ren Shen Tang (Ginseng Decoction) to drink frequently as tea. He selected rose buds that had not yet opened, seven to ten flowers being sufficient. Roses promote blood circulation and invigorate blood, soothe the Liver, and relieve pain. Paired with Ginseng (one moving Qi, the other Blood), the combination is apt and yields good results. Researching the Rose flower, it is not recorded in *Bencao Gangmu*. *Bencao Gangmu Shiyi · Hua Bu* (Supplement to Compendium of Materia Medica · Flowers Section) states: There are purple and white roses; purple enters the Blood level, white enters the Qi level. Stems have thorns, leaves resemble Chinese roses but with serrated edges, growing three to four feet tall, flowers are purple, medicinal parts are petals, avoid fire. It also cites *Baicao Jing*: "Harvest rose buds before Start of Summer when they are unopened, dry in shade, avoid fire." Regarding nature and flavor, *Bencao Gangmu Shiyi* records: Fragrant aroma, warm nature, sweet and slightly bitter taste, enters Spleen and Liver meridians, harmonizes and moves blood, regulates Qi, treats wind-bi. It also cites *Yaoxing Kao*: "Rose is warm, moves blood and breaks stasis, treats injury and blood-stasis pain, suitable for wine infusion." Regarding its blood-invigorating and stasis-resolving properties, it cites *Shaolin Quan Jing*: "Rose flowers can treat bruises and injuries." It also cites *Jiusheng Kuhai*: "Uses Rose Paste to treat hematemesis." My uncle advocated updating ancient practices. He said: "When we have access to various medicines, if we cannot adapt them flexibly and update ancient methods, we have not yet understood the ancients' intent in formulating prescriptions." My uncle's use of Rose flowers is an example of this.

In the preface my uncle wrote for *Chinese Pharmacology Dictionary* (World Book Bureau edition), he mentioned Mazao (Horse Bezoar) and others, all worthy of serious research. The preface stated: "Mazao is particularly effective in resolving phlegm and descending rebellious Qi. First, it treats deficiency-type hiccups, and is especially important for epilepsy and mania. It is not收录 in *Bencao Gangmu*." Checking *Bencao Gangmu*, indeed, there is no mention of Mazao, but there is Zhada. [Jijie]: Li Shizhen said, "Zhada grows in the liver and gallbladder of wild beasts and cattle/horses, wrapped in a meat sac, weighing up to a sheng, large ones like eggs, small ones like chestnuts or sticks, white in color, stone-like but not stone, bone-like but not bone, breaking open reveals layers." Checking *Bencao Gangmu*, before Zhada is Niuhuang (Calculus Bovis), and after is Goubao (Dog Bezoar). Zhada is a general term for Mongolian rain-praying stones, Niuhuang, Goubao, etc. The name Mazao first appeared in *Yinpian Xin Can*.

*Zhongyao Da Cidian* (Dictionary of Chinese Materia Medica) compiled by Jiangsu New Medical College states: Mazao is also known as Zhada. Equating Mazao with Zhada seems inappropriate. Regarding the nature and flavor of Mazao, *Zhongyao Zhi* (Records of Materia Medica) states: Sweet, salty, slightly bitter, cool; *Sichuan Zhongyao Zhi* states: Cool nature, salty and slightly bitter taste, slightly toxic, enters Heart and Liver meridians. Regarding functions and indications, *Yinpian Xin Can* states: Clears Liver and brain, resolves heat-phlegm, treats spasms and epilepsy, stops vomiting and epistaxis; *Xiandai Shiyong Zhongyao* (Modern Practical Materia Medica) states: Effective for neural insomnia, hysteria, spastic cough, etc., and can detoxify, treat critical smallpox cases. My uncle highlighted Mazao's ability to resolve phlegm, descend rebellious Qi, and treat deficiency hiccups. In the 1950s, the author treated a child with eosinophilic asthma nearing crisis using integrated Chinese and Western medicine. Adding Houzao (Monkey Bezoar) saved the child, inspired by my uncle's discussion on Mazao.

My uncle paid close attention to authentic geographical origin herbs. For example, Qinjiao (Gentiana Macrophylla Root) from Shaanxi and Gansu is good, so he prescribed Xi Qinjiao (Western Gentiana); Fangfeng (Saposhnikovia Root) prescribed as Xi Fangfeng refers to those from Shanxi, etc. Also, Shijueming (Concha Haliotidis) has seven-hole and nine-hole distinctions, which he noted in prescriptions. Houpo (Magnolia Bark), a Qi-regulating herb, varies for heat or cold patterns, such as Shui Chao Chuan Pu (Water-fried Sichuan Magnolia) vs. Jiang Chuan Pu (Ginger-fried Sichuan Magnolia). He also paid attention to harvesting times; for example, Sangye (Morus Leaf) after frost is thicker, so he often prescribed Shuang Sangye (Frost Mulberry Leaf). He distinguished medicinal parts finely; for instance, Bohe Geng (Mint Stem) is less potent in dispersing than the leaf but has Qi-regulating and collateral-unblocking effects. My uncle often skillfully used fruits as guides, such as using Autumn Pear Skin for autumn dryness cough. Raw Qishi (Dioscorea Bulbifera) can reduce accumulation, benefit the diaphragm, and stimulate appetite. When Qishi was in season, my uncle often told the family to buy it for the children. When fresh Baihe (Lilii Bulbus) was available, he often boiled it with rock sugar to moisten the Lung, broaden the middle, and treat chronic cough due to Yin deficiency.

Health Preservation and Medical Ethics

My uncle lived to be ninety. In his eighties, his hands did not tremble, and he could still write small characters. His health preservation methods included rarely using medicine, eating ordinary food but never overeating, sometimes consuming Tremella and Lotus Seeds. He drank no more than one cup of alcohol. My uncle had an open mind and good cultivation, never losing his temper. He cultivated his temperament through calligraphy and painting. Since youth, he practiced calligraphy to develop arm strength, wrist stability, and finger dexterity, saying this was excellent exercise. He often said there are no immortal humans in the world, therefore there can be no elixirs of immortality; there is only the Way of Health Preservation. He often said: "There is a Way of Health Preservation, but no eternal life medicine." What medicine is beneficial without harm? Improper diet can cause disease, let alone medicine!

My uncle's calligraphy had broad influences. Clerical script copied Cao Quan Stele, seal script copied Zhou Bochen Ding, cursive script copied Tang He Zhizhang, etc. Inside and outside the capital, my uncle's medical manuscripts were regarded as treasures. Besides learning his medical skills, cherishing his calligraphy was also a significant aspect. In 1953, on a photo marking his 84th year and 50th wedding anniversary with his wife, there was an inscription in tiny regular script. In 1955, the letter writing the preface for *Chinese Pediatrics*, though he was 86, his running script still had charm. In February 1959, for the 8th anniversary commemorative issue of *New Traditional Chinese Medicine*, he signed the title, inscribed as "88-year-old Xiao Longyou signs, old and sick, hand stiff, unable to write properly." This might be his final work before passing away.

My uncle valued medical ethics highly and admired the book *Shenji Chu Yan*. On one hand, because it was Xu Lingtai's late work, with deep experience, his words were mature and appropriate. Xu's rigorous academic attitude serves as a model for future generations. Despite Xu's profound attainments as a learned scholar, he would still regret previous omissions every now and then, indicating that learning advances with age. And humbly referring to his words as "chaff," his intentions were sincere and admirable. On the other hand, the book is a warning to the world, serving as excellent medical ethics education for students of medicine.

My uncle often educated juniors with the words "Human life is of utmost importance, worth a thousand gold" (*Qianjin Fang*). He was very serious during consultations, never distracted. Normally, he was very gentle with his daughters, never scolding loudly. He treated patients regardless of wealth or status, judging neither by clothing nor background. His inquiries were quite detailed, and he often gave free patent medicines to poor patients. He maintained very harmonious relationships with experts like Xu Youcheng, Kong Bohua, Pu Fuzhou, and Zhong Huilan. He often taught juniors using the saying "An inch may be shorter than a foot, a foot may be longer than an inch," emphasizing taking people based on talent and starting from practical medical effectiveness. He was very cautious in accepting disciples, detesting those who wanted to use his reputation as a招牌 (signboard), even among relatives. He encouraged diligence, often saying "Excellence comes from diligence, ruin from playfulness."

Treasures of TCM
Route of Famous Old TCM Doctors II
Route of Famous Old TCM Doctors I

Route of Famous Old TCM Doctors II

Route of Famous Old TCM Doctors III

Route of Famous Old TCM Doctors IV

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Walking thousands of miles, reading tens of thousands of books, never idle in a lifetime of clinical practice

Remembering Mr. Chen Dingsan

Dictated by Jiang Erxun, Organized by Zhang Si te

[Biography of Chen Dingsan] Chen Dingsan (1904–1960), courtesy name Zongqi, from Leshan, Sichuan. Studied medicine at fifteen, later apprenticed under Chen Yingchuan, a veteran doctor in the county. Elder Chen devoted himself to Huangdi Neijing and Shanghan Lun, loved books like his life, able not only to recite the original texts of the Four Great Classics (with *Neijing* being important chapters) but also annotations by famous doctors; read extensively, absorbing diverse views, although particularly admiring Zhang Zhongjing's theories, he also liked using unique experiences of post-Han dynasty doctors. Clinically precise and bold, striving for perfection, famous far and wide for treating complicated and adverse conditions of Cold Damage. After reaching adulthood, he was enthusiastic about medical education, teaching tirelessly, cultivating and creating a group of local famous doctors with true talent. Wrote *Yixue Tan Yuan* (Source Exploration of Medicine) in six volumes (signed by Guo Moruo personally), *Chinese Medical Common Knowledge*, *Discussion on Various Abdominal and Epigastric Pains*, *Chaihu Jijie* (Collected Explanations on Bupleurum), etc.

My late teacher Chen Dingsan's family had lived in Sujixi Town for generations. His father, Chen Guangxian, was a famous surgeon, especially skilled in treating carbuncles and knife wounds. Among Chen's six brothers, he was the fifth. Although intelligent and eager to learn since childhood, he lacked innate constitution and was weak and sickly. At fifteen or sixteen, his father instructed him to switch to studying Huangdi Neijing and Shanghan Lun, hoping to self-treat. Initially guided by his father, he later apprenticed under Chen Yingchuan, a famous doctor in the county. Yingchuan's medical skills were high but kept secret. Because his son liked TCM surgery, he exchanged students with Chen Guangxian, agreeing to teach the essentials of medicine. From then on, Elder Chen devoted himself to medical texts, never stopping throughout his life.

Read More and Must Understand Well

My late teacher often said: "Reading a book a hundred times reveals its meaning." He believed that reading a book only once makes it impossible to thoroughly understand its true value; many places are often overlooked. If the overlooked part happens to be the essence of the whole book, that would be a pity. Especially for classic works and representative works of various schools, repeated careful reading is one of the effective paths for doctors who have made contributions throughout history. Aim for the highest, obtain the middle; aim for the middle, obtain the lowest. For medical classics passed down for thousands of years, one should read seriously, focus on key points, read carefully, and read precisely. In browsing medical books, obtaining each new book was like finding a treasure; he would neglect sleep and meals until he finished reading it. Doing so for decades, from *Neijing*, *Nanjing*, *Shennong Bencao Jing*, *Shanghan Lun*, *Jingui Yaolue*, and theories of Jin and Tang dynasties onwards, down to Ming and Qing dynasty doctors and modern medical literature, he browsed and studied meticulously, gaining considerable insights.

Elder Chen advocated memorizing some classic works and clauses. He could recite the full texts of *Shanghan Lun*, *Jingui Yaolue*, *Shennong Bencao Jing*, *Wenbing Tiaobian* (Systematic Differentiation of Warm Diseases), and annotations by many important commentators. He could recite large sections of important chapters in *Neijing*, and knew commentators' works as if they were his own family's possessions. Therefore, when explaining pathogenesis to students and colleagues, he cited widely and profoundly, leaving people amazed. In middle age, based on his yearly experiences, he reached such a conclusion: One should not be confined to memorization, but one must not fail to memorize; one should memorize with emphasis. Like splitting bamboo, after several joints, everything splits easily (*History of Jin · Biography of Du Yu*). To this end, he systematically organized *Yixue Tan Yuan* (Source Exploration of Medicine) to teach students, which contained this meaning.

Why did Elder Chen advocate memorization? He believed that clinical experience is hard to express comprehensively in words, and readers' understanding of the same text is influenced by cultural level, clinical experience,阅历 (experience), judgment, imagination, and other factors. Therefore, restoring to the actual situation the author needed to express with words, the accuracy is relatively poor. We absolutely cannot stand before deceased senior masters and have them explain summaries formed from actual cases. Since there is no possibility of direct instruction from famous teachers, one can only achieve this through careful reading, repeated reading, even memorization, and then repeatedly pondering in clinical practice to悟 (comprehend) the true essence. This is the first reason. Second, clauses in classic works are things with regularity summarized from countless cases, which is the "root" of the proverb "ten thousand changes do not depart from the root." Remembering and memorizing it can trigger thoughts in clinical practice, thoroughly grasp the spirit, become skillful through familiarity, and create uniquely. My late teacher often quoted Zhu Xi: "Advance step by step, read familiarly and think precisely." He believed that so-called precise thinking includes good comprehension; without comprehending some principles from it, how can it be called precise thinking? Throughout history, there are many who are good at and able to memorize books, but to succeed in learning, one must also be good at comprehension; otherwise, one can only become a bookworm. Based on the above thoughts, my late teacher educated us to pay attention to three points when reading classic works: ① The original text is the author's thought, annotations are the commentator's experience. Reading annotations can increase judgment and imagination, that is, enhance comprehension. Read annotations from this perspective. ② Do not rigidly stick to words; read considering the beginning and end to get a relatively comprehensive understanding, because any text has limitations. ③ Be good at comprehension, mainly through clinical practice to comprehend things that words cannot explain clearly. Know what you know, know what you don't know.