记得有一次，有一位施老师的好友之子，要从施老师学习中医。施老师命师墨随便在书架上抽取一本书，那是《内经知要》。施老师叫他把书首薛生白的序言，念读一下。因为那本书是木版的，没有句读符号，他念不下来。施老师宛转地对他说：你把中文再学上一个时期，再来跟我学中医，那就好了!从这里也可看到施老师对门生的要求是既严格而又全面的。这也说明：中医有必要学好中文，才有深入钻研祖国医学的工具，这同西医有必要学好外语，才能广泛吸收国际的先进医学是一样的。
回忆初从施老师学医时，对施老师治疗妇科崩漏病常用赤石脂，禹余粮、煅龙骨，乌贼骨、棕搁炭，陈阿胶等不理解，请教他根据是什么。施师因我是初学，医学知识还幼稚，所以只用简单的物理比喻作解说：假如屋内墙壁坏了漏水，泥工补漏，须用泥土，稠胶和麻缕等掺合一起，才能补牢。对功能性子宫出血症，如其症候宜用涩法，要达到补漏止血的效果，就必须采用质粘而性涩的矿土赤石脂、禹余粮，质稠而善补的阿胶和纤维韧密而性能敛涩的棕榈等，综合施用，始能奏效。《伤寒论》第92方赤石脂、禹余粮汤主治下焦滑脱性下利，亦是取其填涩作用而已。
对天癸的解说，施老师曾经指出：天癸是男女共有的，似乎是指相当于现代医学所谓主导生殖的性激素类内分泌。但有人常把月经称为天癸。《中国医药大辞典》亦竟有今人则专指天癸为月经徇俗从讹的按语，可发一笑!
关于八纲名称问题，师墨认为八纲名称欠妥，应改为一纲六目才对。阴阳为天地万物之纲纪；表、里、寒，热、虚、实，俱为阴阳总纲下之项目，岂容纲目混淆，等量齐观。施老师亦认为：八纲之称不当，应改为一纲八目，六目之上应再加气、血二日，始更正确而包涵周到。
至于中西医结合问题，施老师约早在六十年前就已提出中西医应互相学习，使其融会贯通。西医应该学习中医，中医也应学习西医，知已知彼，取长补短。
师墨自出师门凡五十年，对上述教诲，终生牢守，奉为圭臬。故自执业以来，虽乏殊功，亦罕重衍，尚能未辱师门，问心较安，且虽仅咫尺之长，纤屑之就，而幸有薄获，亦岂能少忘师门培育之厚惠!
最后，特附陈纪念施师百岁诞辰《悼师》长律一章如下；
一旦愕音至，百年生谊终!悲伤深且切，
感仰永而隆!生谊非无限，遗徽却不穷。
声名南北重，方技古今雄。诱掖成人美，
勤劳济世功。中西能结合，新旧自交融。
实践证真理，推陈启迷蒙。倡新一贯志，
临殁尚萦衷!先哲典型在，后贤传统同。
际兹崇四化，更恸失斯翁!
邓铁涛中华全国中医学会常务理事
【作者简介】邓铁涛(1916～)，广东开平县人。幼承家学，及长又攻读于广东中医药专门学校。曾悬壶于广州、香港及武汉等地。解放后曾任广东省中医进修学校教务主任、广州中医学院教师、教研组主任、教务处副处长等职。现任中华全国中医学会常务理事、中华全国中医学会中医理论整理研究委员会副主任委员、中华医史学会委员、广东省第四届政协委员、中华全国中医学会广州分会副理事长、中华医学会广东分会副秘书长、广州中医学院副院长、教授。从事中医工作四十余年，有较深的理论素养和丰富的临床经验。长于心血管病、消化系统疾病的治疗，对中国医学史与各家学说亦有研究。先后参加主编和编写的主要著作有《中医诊断学》、《中医简明教程》、《中医学新缡》、《新编中医学概要》、《简明中医辞典》、《中医辞典》、《学说探讨与临证》。其中某些著述被译为日文在日本出版。
我生于中医家庭，先父名梦觉，毕生业医。自幼目睹中医药能为人们解除疾苦，乃有志于医学，及长就读于广东中医药专门学校，学习五年，为中医学打下了基础。毕业时(1937年)正是中医备受压迫摧残之秋，国民党勒令我校改名为「中医学社」。在这样的环境下，中医出路何在?当时有人提出「中医科学化」的口号，乃为我们所接受。提出这一口号的是广东谭次仲先生，上海恽铁樵与陆渊雷先生等，并正进行这方面的工作，这些前辈的著作，对我的思想有过一定的影响。
中医科学化，如何化法?限于三十年代的历史条件，这些老前辈在学术研究上没有新的突破，只能说是唐容川等「中西汇通」思想的进一步发展，并在中医学术界提出了新的问题，以图找寻出路。三十年代这方面的著作，体会到中医不能停滞不前，但要发扬中医，不是少数人所能做得到的。有了目标，还要有方法，要大众一心，同心协力才能成功。在旧社会，纵使想得高，想得远，但餬口问题，却往往占诸首位，要实现理想诚非易事。在这样的环境和条件下，当时的前辈学者实在无法找到真正的出路，就更不用说我们年青一辈了。2
正值思想傍徨之际，又逢日本侵华铁蹄蹂躏，先避大轰炸于乡，继而避难于香港。国家存亡成了思想上的重担。在救亡运动、进步文化的影响下，开始接触马列主义和毛泽东同志著作，啃了一点唯物辩证法。虽然学得既困难又肤浅，但深深觉得辩证唯物主义和历史唯物主义，对我学习、钻研中医学有很大的帮助。同时发现中医学中有不少符合辩证唯物主义的内涵，从而增强了为中医学而献身的信心与决心。
先父在学术上，对「伤寒」，「温病」两派无所偏执。他几十岁了，经常背诵《内经》作为一种乐趣。由于广东地处南方，湿热为病最多，所以在临证上，使用温病派的方药较多。他对吴鞠通、王盂英及唐容川的著作相当重视，同代人中比较敬崇张锡纯先生。因此我对这些著作也较为重视。他主张我多跟师临证，因此我在读医专时自找实习门路，前后跟随了几位不同派别，各种专长的老前辈实习。虽然那时所谓的实习，只是站在老师座后的「侍诊」，还比不上今天的见习，但应该说仍然是颇有收获的。见老师用过的方药，自己就敢用，做到心中有数。如亲见家父使用仲景治产后腹痛的枳实芍药散，治愈一例需注射吗啡才能止痛几个小时，药力过后又复剧痛的产妇，才体会到这个既简单而又不属于止痛之剂的药散，却有惊人的效果。有些经验是老师们自己摸索出来的，如陈月樵先生治小儿好用「夜游虫」(即蟑螂)，其祛痰熄风之功甚妙。通过学习、跟师、临证，深深体会到中医这个伟大宝库有三大构成部分；一是浩如烟海的中医典籍；二是在中医尤其是老中医脑海里的宝贵学识与丰富经验；三是在广大人民群众之中的秘方验方。
自己临证实践后，虽然日积月累，有些收获。但对我来说，学术钻研的真正开始，是在解放以后。解放后我较早从事中医教育工作，对交给我的教学任务从不推托、选择，故先后任教的科目有好几科。教学相长。正如前人所比喻的；「你给学生一壶水，自己必须有一桶水」。长时间的教学，迫使自己不断学习，不断吸取营养，在理论上日渐有些收获，从而在前人的基础上，能提出一些自己还不成熟的见解。如伤寒派与温病派之争已二、三百年，当我在中医进修学校教「温病之研究」时，翻阅了不少文献，试以历史唯物主义的观点来分析这些文献，初步认为；两派的论争，是历史发展的必然，但温病学派实在是伤寒学派的继续发展，两者的理论与经验都是宝贵的，不应继续互相排斥。这一浅见曾得到一些同志的认可。
理论上有所收益，对于自己来说只是得到一半，更重要的另一半是实践。指导不了实践的理论、实践证明不了的理论，是空头理论，或只是「设想」而已。虽然自己几十年来，从未中断过临证治病，但真正给自己以较大锻炼的是一九六0年，我和几位教师与一九五九届高研班几十位学员到解放军一五七医院协作搞「脾胃学说研究」之时，那是一段值得怀念的日子。在那里有机会参与危重症的抢救工作。该院谢旺政委十分支持中医药的治疗，决定病人开不开刀，往往要征求中医的意见，并尊重中医的意见。这使我们有机会，和该院的医护同志一起，为了坚持中医为主的治疗，度过无数个捏着汗守护在危重病人床边的日日夜夜。当时和「西学中」的同志一起还进行了一些实验研究。时间虽然只有一年多，对我来说是十分宝贵的。因为解放以前医院甚少，床位更少，中医对危重病人是在病人的「家庭病床」边进行抢救的，那时中医仍有机会救治危重病症。解放后，医院增加很快，但病床99％是由西医主管的，中医只有会诊的机会，主管权不在自己手上，我们自己的附属医院病床又少得可怜，中医已失去抢救危重病人的机会。在一五七医院不同，参加救治危重病人的决定权最少也有50％，有时达75％。因为当时的确用中医药解决了一些难以解决的问题，取得医院的信任与支持。如一个急腹痛的病人，用了阿托品等药物治疗无效，由于诊断未明未敢用吗啡类止痛药。一位教师却为之一针而愈。又如一肠套迭已三天的患儿，经用中药及针灸也治愈了。在这样的条件下，我们受到考验与锻炼。我深深的体会到，中医学的发展必须在理论研究整理的同时，不断提高中医中药的治疗水平，如果只有理论，而不能用中医药的办法去解除病人的痛苦，中医学便有日渐消亡的危险。但可叹的是中医学院的附属医院病床既少、设备也简陋，从一九七八年以后，才有些改进，但进展仍慢。
学医后感到自己文化基础薄弱，遂饥不择食地看书，文，史、哲及其它自然科学知识等都看，课外读书杂乱而无计划，贪多嚼不烂，化费了一些时间，但自己摸索着走路，付出了光阴作为代价，初步养成自学的信心与习惯，还是值得的。读书乱不好，但读书杂有好处，今天我仍然认为，知识面既要有深度，也应有广度。积累知识好比建筑金字塔，底宽顶尖，乃能巍然屹立。我们是社会上的一员，不能脱离社会而独立，除了医学领域之外，还有人生其它思想活动的领域。知识的广度可以使我们视野开阔，能帮助克服保守思想，能推动专业知识的深化与发展，文学、艺术使我们接触时代的脉搏与生活气息，因此在业医之余，也就成了我的爱好。
《内》、《难》、《伤寒》，《金匮》等古典医籍，经过反复多次地实践与教学，对它们价值的认识不断加深，这些著作的重要性是大家所公认的，就不细说了。《内经》这一古典著作这么重要，说明我国医学源远流长，没有医学史的知识，不足以了解几千年来的成就与发展。因此，我对医学史有兴趣，而医学史又和中国通史息息相关。中学时代的历史知识远远不够，不得不涉猎一些通史。《内经》充满哲理，其理论的产生和古代哲学有血缘关系。金元时代我国医学的争鸣亦与当代哲学上的争论有直接和间接的关系。《四库全书·总目提要》说得简要而又深刻「儒之分始于宋，医之分始于金元。」儒与医前后并论是有根据的，而促使自己去读一些中国哲学思想史。当然，对通史、哲学思想史我至今仍属门外汉，但我认为这是要列入自己学习领域之内的必修学科。
针灸与按摩，我学得很肤浅，但对于治疗危重病症，有时却收到出乎意料的效果。目前中医讲究分科，有利于深入发掘与钻研，这是好的方面，但不宜绝对化。我认为一般中医都应懂得针灸与按摩，因为这些治疗手段在临床各科都有其适应证。特别是它十分方便，我曾在路边用按摩方法救治过昏厥的患者，曾用梅花针抢救过大吐血的患者，用艾灸隐自、大敦救治过产后大出血的患者。遗憾的是我对这两科未登堂室。
各家学说这门学科，设立得很好。我担任过该科的教学，对其中一些名家学说作了一些初步的探讨，并在临证时加以验证，这方面的收益是比较大的。有些名家的一家之言，应该拿到临床中去验证，不能草率地批判抛弃。一家之言，有些好像是一块璞玉，经过加工，晶莹乃见。例如，李东垣阴火之论，张景岳曾给以严厉的批评。但李氏治阴火之法，是值得重视的，而且其源实出于仲景，只是说理上有些失当之处罢了。至于有人说他的「甘温除热法」是骗人的，这只因批评者自己缺乏经验罢了。一家学说，往往是其毕生学术经验的总结，我们宜把重点放在吸取其所长，才能有更大的收益。批判前人所短正其谬误，不能说不需要，但应持审慎态度，并应注意其所处之时代背景。对前人学说，历史地、辩证地给予正确的评价，也是我们今天应做的工作。历代医家学说是值得我们发掘的大宝藏。回顾自己这方面的工作实在做得很不够。
中医学术发展的道路中央已指出来了，彷徨几十年的中医可说已走在大路上，就看现代中医、西学中和有志于研究中医的其它科学家们的努力了。
中医学的前途有如万里云天，远大光明，我们的责任，任重而道远，故以「万里云天万里路」为题。
(邓中炎整理) 我的六十年岐黄之路
成都中医学院附属医院妇科主任、教授王渭川
Once, a friend of Teacher Shi had a son who wished to study Traditional Chinese Medicine (TCM) under him. Teacher Shi instructed Shi Mo to randomly pick a book from the bookshelf; it was *Jingui Yaoyao* (Essential Knowledge from the Inner Canon). Teacher Shi asked him to read aloud the preface by Xue Shengbai at the beginning of the book. Because the book was woodblock printed without punctuation marks, he could not read it. Teacher Shi tactfully said to him: "Study Chinese for a while longer, then come back to learn TCM from me, and that would be good!" From this, we can see that Teacher Shi's requirements for his students were both strict and comprehensive. This also illustrates that it is necessary to master Chinese well in order to have the tools to delve deeply into our motherland's medical science, just as Western medicine practitioners need to master foreign languages to widely absorb advanced international medicine.
Recalling when I first studied medicine under Teacher Shi, I did not understand why he frequently used *Chishizhi* (Halloysitum Rubrum), *Yuyuliang* (Haematitum), calcined *Longgu* (Fossilized Mammal Bones), *Wweigu* (Cuttlebone), *Zonglutai* (Carbonized Palm Fiber), and aged *Ejiao* (Donkey-hide Gelatin) in treating gynecological *Benglou* (metrorrhagia and metrostaxis, often corresponding to dysfunctional uterine bleeding). I asked him for the basis. Since I was a beginner with immature medical knowledge, Teacher Shi explained using simple physical analogies: If the walls of a house are damaged and leaking, a mason repairing the leak must mix soil, thick glue, and hemp fibers together to make the repair firm. For dysfunctional uterine bleeding, if the syndrome pattern indicates the use of astringent methods, to achieve the effect of plugging leaks and stopping bleeding, one must comprehensively use mineral earths like *Chishizhi* and *Yuyuliang* which are sticky and astringent, *Ejiao* which is thick and tonifying, and palm fiber which is tough and fibrous with astringent properties, to be effective. The formula *Chishizhi Yuyuliang Tang* (Red Halloysite and Hematite Decoction), Formula No. 92 in *Shanghan Lun* (Treatise on Cold Pathogenic Diseases), treats lower jiao sliding-type diarrhea, precisely taking advantage of its filling and astringent action.
Regarding the explanation of *Tiangu* (Heavenly Water, a concept related to reproductive essence), Teacher Shi once pointed out: *Tiangu* is common to both men and women, seemingly referring to sex hormone-like endocrine substances that govern reproduction in modern medicine. However, some people often refer to menstruation as *Tiangu*. The *Chinese Medical Dictionary* even contains an annotation by modern authors that specifically refers to *Tiangu* as menstruation, following custom and error, which is laughable!
Regarding the nomenclature of the Eight Principles (*Bagang*), Shi Mo believed the name was inappropriate and should be changed to "One Principle and Six Categories." Yin and Yang are the guiding principles of heaven and earth; Exterior, Interior, Cold, Heat, Deficiency, and Excess are items under the general principle of Yin and Yang. How can the principle and categories be confused or treated equally? Teacher Shi also agreed: The term "Eight Principles" is improper; it should be changed to "One Principle and Eight Categories." Two more categories, Qi and Blood, should be added above the six categories to be more correct and comprehensive.
As for the integration of Chinese and Western medicine, Teacher Shi proposed around sixty years ago that Chinese and Western medicine should learn from each other to achieve thorough understanding. Western medicine should learn from Chinese medicine, and Chinese medicine should learn from Western medicine, knowing oneself and the enemy, and learning from each other's strengths to offset weaknesses.
Shi Mo has been practicing since leaving the master's door for fifty years. He has strictly adhered to the above teachings throughout his life, regarding them as the standard. Therefore, since he began practice, although lacking extraordinary achievements, he rarely made serious mistakes, and was able to uphold the honor of his master's school, feeling at peace with his conscience. Even though his contributions were minor, he never forgot the great kindness of his master's cultivation.
Finally, I specially append a long poem titled "Mourning the Master," commemorating the centenary of Teacher Shi's birth:
Suddenly hearing the shocking news, a lifetime of friendship ends!
Grief is deep and sharp,
Gratitude and admiration are eternal and profound!
Friendship is not infinite, but his noble legacy is endless.
His reputation is heavy in North and South,
His medical skills are heroic in ancient and modern times.
He nurtured the beauty of adult growth,
His diligence achieved merit in saving the world.
Chinese and Western integration is possible,
Old and new naturally blend.
Practice verifies truth,
Discarding the old enlightens the confused.
Advocating innovation is his consistent will,
Even on his deathbed, it lingered in his heart!
The models of sages remain,
Future talents follow the same tradition.
At this time of advocating the Four Modernizations,
We mourn the loss of this elder even more!
Ten thousand miles of clouds and sky, ten thousand miles of road.
Deng Tietao
Executive Director, All-China Federation of Traditional Chinese Medicine Societies
[Author Profile] Deng Tietao (1916–), from Kaiping County, Guangdong Province. Inherited family learning in childhood, and later studied at the Guangdong College of Traditional Chinese Medicine. Practiced medicine in Guangzhou, Hong Kong, and Wuhan. After liberation, served as Dean of Academic Affairs at the Guangdong School of Advanced Study of Traditional Chinese Medicine, teacher and head of teaching research group at the Guangzhou College of Traditional Chinese Medicine, deputy director of the Academic Affairs Office, etc. Currently serves as Executive Director of the All-China Federation of Traditional Chinese Medicine Societies, Deputy Chairman of the Committee for the Organization and Research of TCM Theory, member of the Chinese Medical History Society, member of the Fourth CPPCC Guangdong Provincial Committee, Vice Chairman of the Guangzhou Branch of the All-China Federation of Traditional Chinese Medicine Societies, Deputy Secretary-General of the Guangdong Branch of the Chinese Medical Association, Vice President and Professor at the Guangzhou College of Traditional Chinese Medicine. Engaged in TCM work for over forty years, possessing profound theoretical literacy and rich clinical experience. Specializes in the treatment of cardiovascular diseases and digestive system diseases, and has also researched Chinese medical history and various schools of thought. Main works edited or compiled include *TCM Diagnostics*, *Concise Course of TCM*, *New Compilation of TCM*, *Summary of New TCM*, *Concise TCM Dictionary*, *TCM Dictionary*, *Theory Exploration and Clinical Practice*. Some of these works have been translated into Japanese and published in Japan.
I was born into a TCM family; my father, named Mengjue, practiced medicine all his life. Witnessing from childhood how TCM could relieve people's suffering, I became determined to study medicine. Later, I attended the Guangdong College of Traditional Chinese Medicine for five years, laying a foundation for TCM. Graduating in 1937, it was a time when TCM was heavily oppressed and persecuted; the Kuomintang ordered our school to change its name to "TCM Society." In such an environment, where was the way out for TCM? At that time, the slogan "Scientization of TCM" was proposed and accepted by us. This slogan was put forward by Mr. Tan Cizhong from Guangdong, and Mr. Yun Tieqiao and Mr. Lu Yuanlei from Shanghai, among others, who were actively working in this area. The works of these predecessors had a certain influence on my thinking.
How to scientize TCM? Limited by the historical conditions of the 1930s, these seniors did not achieve new breakthroughs in academic research; it can only be said to be a further development of the "Integration of Chinese and Western Medicine" thoughts of Tang Rongchuan and others, raising new questions in the TCM academic circle to seek a way out. Through reading works from the 1930s in this regard, I realized that TCM cannot stagnate, but promoting TCM is not something a few people can do alone. Having a goal requires methods; only with unity of mind and concerted effort can success be achieved. In the old society, even if one thought high and far, the problem of making a living often took precedence, making the realization of ideals truly difficult. Under such environments and conditions, the scholars of that era really could not find a real way out, let alone our younger generation.
Just as I was in a state of ideological hesitation, the Japanese invasion trampled upon China. We first fled rural areas to avoid bombing, and subsequently sought refuge in Hong Kong. The survival of the nation became a heavy burden on my mind. Influenced by the national salvation movement and progressive culture, I began to encounter Marxism-Leninism and the works of Comrade Mao Zedong, studying some dialectical materialism. Although the learning was difficult and superficial, I deeply felt that dialectical materialism and historical materialism greatly helped my study and research of TCM. At the same time, I discovered that TCM contained much content conforming to dialectical materialism, thereby enhancing my confidence and determination to dedicate myself to TCM.
My father had no bias towards either the "Shanghan" (Cold Damage) or "Wenbing" (Warm Disease) schools academically. In his fifties, he often recited the *Neijing* (Inner Canon) as a pleasure. Since Guangdong is located in the south, where damp-heat diseases are most common, he used formulas and herbs from the Wenbing school more frequently in clinical practice. He valued the works of Wu Jutong, Wang Mengying, and Tang Rongchuan considerably, and respected Mr. Zhang Xichun relatively more among his contemporaries. Therefore, I also valued these works. He advocated that I follow teachers for clinical practice, so when I was studying at the medical college, I sought internship opportunities myself, following several senior experts of different schools and specialties. Although the so-called internship then was merely "attending rounds" standing behind the teacher, inferior to today's clerkships, it should be said that I still gained quite a lot. Seeing the formulas and herbs used by teachers, I dared to use them myself, keeping them in mind. For example, witnessing my father use Zhongjing's *Zhishi Shaoyao San* (Immature Bitter Orange and Peony Powder) to cure a postpartum abdominal pain case that required morphine injections for pain relief for only a few hours, with severe pain recurring after the drug wore off, I realized that this simple powder, not belonging to analgesics, had astonishing effects. Some experiences were groped out by teachers themselves, such as Mr. Chen Yueqiao's frequent use of "Night Wanderer" (cockroach) for treating children, whose phlegm-resolving and wind-extinguishing efficacy was excellent. Through study, following teachers, and clinical practice, I deeply realized that this great treasure trove of TCM has three main components: first, the vast ocean of TCM classics; second, the precious knowledge and rich experience in the minds of TCM practitioners, especially older doctors; third, secret prescriptions and verified formulas among the broad masses of people.
After my own clinical practice, although I accumulated some gains day by day, for me, the true beginning of academic research was after liberation. After liberation, I engaged in TCM education earlier than many others. I never shirked or selected the teaching tasks assigned to me, so I taught several subjects successively. Teaching and learning promote each other. As the ancients比喻: "If you give students a pot of water, you must have a bucket of water yourself." Long-term teaching forced me to continuously learn and absorb nutrition, yielding gradual theoretical gains, allowing me to propose some immature insights based on predecessors' foundations. For instance, the debate between the Shanghan and Wenbing schools had lasted two or three hundred years. When I taught "Research on Warm Diseases" at the TCM Advanced Study School, I consulted many documents and tried to analyze them from the perspective of historical materialism. I preliminarily believed that the debate between the two schools was inevitable in historical development, but the Wenbing school was indeed a continued development of the Shanghan school. Both their theories and experiences were precious and should not continue to exclude each other. This shallow view was recognized by some comrades.
Gaining theoretical benefits is only half of it for myself; the more important half is practice. Theories that cannot guide practice, and theories that practice cannot verify, are empty theories or mere "speculations." Although I never interrupted clinical treatment for decades, what truly gave me greater exercise was in 1960, when I, along with several teachers and dozens of students from the 1959 advanced research class, went to the PLA 157 Hospital to collaborate on "Research on the Spleen and Stomach Theory." That was a memorable period. There, I had the opportunity to participate in the rescue of critically ill patients. Political Commissar Xie Wang of that hospital strongly supported TCM treatment. Decisions on whether patients needed surgery often solicited and respected TCM opinions. This gave us the opportunity, together with the hospital's medical staff, to spend countless days and nights guarding critically ill patients' bedsides with bated breath, insisting on TCM-dominated treatment. At that time, together with comrades "learning Western medicine through TCM," we conducted some experimental research. Although the time was only a little over a year, it was extremely precious to me. Before liberation, hospitals were few, and beds fewer; TCM rescued critically ill patients at their "home bedsides," giving TCM opportunities to save critical cases. After liberation, hospitals increased rapidly, but 99% of beds were managed by Western medicine. TCM only had consultation opportunities, without management rights. Our affiliated hospital had pitifully few beds, and TCM lost the opportunity to rescue critically ill patients. Not so at the 157 Hospital; we had at least 50%, sometimes up to 75%, decision-making power in rescuing critically ill patients. Because TCM indeed solved some difficult problems, gaining the hospital's trust and support. For example, a patient with acute abdominal pain was ineffective after treatment with Atropine, etc., and due to unclear diagnosis, morphine analgesics were not dared to be used. A teacher cured him with a single acupuncture needle. Another case: a child with intestinal intussusception for three days was cured by TCM herbs and acupuncture. Under such conditions, we were tested and tempered. I deeply realized that the development of TCM must simultaneously improve the treatment level of TCM drugs and therapies while conducting theoretical research and organization. If there is only theory, but TCM methods cannot relieve patients' suffering, TCM faces the danger of gradual extinction. But it is lamentable that affiliated hospitals of TCM colleges have few beds and简陋 equipment. Improvements only occurred after 1978, but progress remains slow.
After studying medicine, feeling my cultural foundation was weak, I read voraciously, including literature, history, philosophy, and other natural sciences. Extracurricular reading was chaotic and unplanned, greedy for much but unable to digest, wasting some time. But walking by groping, paying time as the price, and initially cultivating self-study confidence and habits was still worthwhile. Chaotic reading is not good, but diverse reading has benefits. Today I still believe that knowledge breadth should have both depth and width. Accumulating knowledge is like building a pyramid; a wide base and sharp peak allow it to stand tall. We are members of society and cannot exist independently apart from society. Besides the medical field, there are other realms of human intellectual activity. Breadth of knowledge broadens our horizons, helps overcome conservative thinking, and promotes the deepening and development of professional knowledge. Literature and art allow us to touch the pulse of the times and the breath of life, so they became my hobbies besides medical practice.
Classical medical texts like the *Neijing* (Inner Canon), *Nanjing* (Classic of Difficult Issues), *Shanghan Lun* (Treatise on Cold Pathogenic Diseases), and *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet), through repeated practice and teaching, have deepened our understanding of their value. The importance of these works is universally recognized, so I will not elaborate. The importance of the *Neijing* shows that our country's medicine has a long history and source. Without knowledge of medical history, one cannot understand the achievements and development over thousands of years. Therefore, I am interested in medical history, which is closely related to general Chinese history. High school history knowledge was far from enough, forcing me to browse general histories. The *Neijing* is full of philosophy; its theoretical production has a blood relationship with ancient philosophy. The medical debates in the Jin-Yuan period also had direct and indirect relations with contemporary philosophical debates. The *General Catalog of the Complete Library of the Four Treasuries* states succinctly and profoundly: "Confucianism split starting in Song; Medicine split starting in Jin-Yuan." Discussing Confucianism and Medicine sequentially is grounded, prompting me to read some Chinese philosophical history. Of course, I am still a layman in general history and philosophical history, but I believe these are compulsory subjects to be included in my learning domain.
Acupuncture and massage, I learned very superficially, but for treating critical illnesses, they sometimes yield unexpected effects. Currently, TCM emphasizes specialization, which is beneficial for deep excavation and research, which is good, but it should not be absolute. I believe general TCM practitioners should understand acupuncture and massage, because these therapeutic methods have indications in various clinical departments. Especially since they are very convenient, I have saved syncope patients using massage by the roadside, rescued patients with massive hematemesis using plum-blossom needles, and treated postpartum hemorrhage using moxibustion on *Yinbai* (SP4) and *Dadun* (LR1). It is regrettable that I have not mastered these two disciplines.
The discipline of "Schools of Thought" is well-established. I have taught this subject, made some preliminary explorations of some famous masters' theories, and verified them in clinical practice, yielding considerable benefits here. Some unique views of famous masters should be verified in clinical practice and not rashly criticized or discarded. Unique views are somewhat like uncut jade; only after processing does the brilliance appear. For example, Li Dongyuan's theory of "Yin Fire" received harsh criticism from Zhang Jingyue. But Li's method of treating Yin Fire is worthy of attention, and its source actually comes from Zhongjing, only slightly flawed in reasoning. As for those saying his "Sweet-Warm Method to Remove Fever" is a scam, it is only because the critics lack experience themselves. A master's school is often the summary of a lifetime of academic experience; we should focus on absorbing its strengths to gain greater benefits. Criticizing predecessors' shortcomings to correct errors is not unnecessary, but a prudent attitude should be maintained, noting the historical background. Giving a correct, historical, and dialectical evaluation of predecessors' theories is also work we should do today. The theories of physicians through the ages are a great treasure worth excavating. Looking back, my work in this aspect is truly insufficient.
The path for the development of TCM academics has been pointed out by the Central Government. TCM, hesitating for decades, can be said to be on the main road. It depends on the efforts of modern TCM practitioners, those learning Western medicine through TCM, and other scientists dedicated to researching TCM.
The future of TCM is like the vast clouds and sky, distant and bright. Our responsibility is heavy and the road is long, hence the title "Ten Thousand Miles of Clouds and Sky, Ten Thousand Miles of Road."
(Organized by Deng Zhongyan) My Sixty-Year Journey on the Yellow-Emperor's Path
Director and Professor of Gynecology, Affiliated Hospital of Chengdu College of Traditional Chinese Medicine
Wang Weichuan