从此以后，我经常把每天看到的病摘记下来，写成临诊笔记。一般病例简录，疑难危重病则详记。诊余之暇，细察认证识病，处方用药有无差错，有无药不对症之处。哪些药该用的未用，不该用的却用了，经过思考，以备下次改正。遇疑难病或罕见之症，必经多方查书，一求明确诊断，二求想方设法，遇危重症，事关患者生命安危，责任重火，不但临诊时要详细检查，慎重推敲后方遣方下药，且诊后又要考虑下一步方案，常致夜不安枕，必待来朝看到病人转危为安，才放下心来。我这样做，多年如一日，认为有下列几点好处：①边看病，边查书，学以致用，学用结合，有利于逐步提高医疗水平。②既有成功的经验，及时总结；亦有失败的教训，随时改正。⑤对病人负责，免于差错。④日积月累，便于摸出规律，总结提高。
衷中参西为我所用
我初登医林不久，除从事中医外科专业外，因惑于社会上有中医长于内科，西医长于外科之说，思想有所触动。当时有上海汪洋办的西医函授学校，编有一整套的讲义，我就抽诊余时间来自学，还涉猎其它西医书籍，得以略窥门径。我认为中西医各有所长，各有所短，何妨中西汇通，采长补短。后来看到唐容川氏《中西医学汇通》一书已先得我心，探有启发。我先从中西病名对照着手，待抗战前夕迁居上海后，即广泛搜集资料，结合自己见解，写成《中西医学汇综》一书，初步体现了我的设想。我在序文中写道：「中西医不可偏废，允宜兼收并蓄，取长补短，融会赏通，共冶一炉。医学无分中外，拯人疾患，其道则一，他山之石，可以为错。」盖因当时中西医间存在隔阂，各立门户，相互攻讦，有水火不兼容之势，深以为憾。后又在我主编的《国医导报》中重申此旨。有中西医长期共存，互相结合之意。我三十年代发表的《外科新论》及五十年代写的《实用外科中药治疗学》，都是以中西病名对照、中西学说互参的方式来写的。
解放后，参加革命工作以来，中西医结合在一起，有一个共同的目标，为发扬、整理、提高祖国医学而做出努力。在实际工作中，我常认为中医辨证、西医辨病(当然中医也讲辨病)，是目前做好中西医结合工作的两个主要环节。要做到这一点，中西医应互相学习。中医要熟悉西医诊断检查的一套方法，西医也要深入了解中医辨证论治的特点。这样，中西医间才有共同的语言，知己知彼，百战不殆。
我在临床实践中，遵循中医辨证论治基本精神，以证为主，既可异病同治，亦可同病异治，同时吸收现代医学的理论学说，衷中参西，洋为中用，提高了临床组方用药的针对性及整体性。如扁平疣、带状疱疹，就西医来说是属于病毒性皮肤病，我就采用清热解毒药组成的马齿苋合剂治疗，取得了较好的疗效。又如银屑病，鉴于西医抗肿瘤药物有效，但副作用较大。我就根据此证有血热、血燥的特点，适当配合清热解毒药(初步认为具有抗癌作用的中药)，亦取得较好疗效，且副作用较少。
用辩证法指导实践
我以为学习唯物辩证法并用来指导临床实践，很有必要。所以读一读毛泽东同志的《实践论》、《矛盾论》及《人的正确思想是从哪里来的》三篇著作很重要。
(一)学习中医基本理论及前人经验，是十分必要的，但决不能脱离实践。因为基础理论毕竟是原则性的东西，若不结合临床实践加以阐发验证，就不易深入，碰到实际问题，就无法处理，所谓「熟读王叔和，不如临证多。。前人学说经验并非都是金科玉律。学派不同，立论各异，各有所长，各有所偏，常瑕瑜互见。既要尊重古人，但由于时代的局限性，亦不要迷信古人。前人的经验，不等于就是自己的经验，必须通过自己的实践，临床验证，或成或败，从实践中来认识所学，检验所学。
(二)我们认识事物，有两个过程，就是从特殊到一般，又从一般到特殊。认识疾病也是一样，例如，中医所谓的异病同治和同病异治，就是这个道理。
在临床中要大量积累病例，首先从中找出其普遍性(共性)，拟定通用方，经过验证，便于推广。其次是找出其特殊性(个性)，摸出规律，进行辨证论治。个别亦可求大同存小异，进行加减。这样从一般到特殊，叉从特殊到一般，反复实践、认识，再实践、再认识，使我们更前进一步。
更重要的要认识到矛盾互相转化的规律。矛盾的双方，依据一定的条件，各向其相反的方向转化。我带着这样的认识，来解决慢性湿疹长期不愈的问题。
过去对这种病，束手无策，只认为湿疹就不离乎湿，用片面的，静止的观点看问题，常用苦寒燥湿或淡渗利湿的方法来处理，结果越治越坏。原因是没有认识到长期不愈、渗水日久已重伤其阴，矛盾已经转化，出现舌绎，苔光剥等证。于是考虑到用滋阴的方法。但又注意到，如单用滋阴，就会助湿。于是，最后采用了滋阴除湿同时并用的方案，用生地、元参、丹参等滋阴而不助湿，茯苓、泽泻除湿而不伤阴，并随时注意到矛盾双方互相转化，如阴伤现象重时，就重用滋阴，湿象又明显时，则重用除湿，随时分析矛盾，解决问题，从此收到较好的疗效。
此外，在外科领域里，阴证转阳证，阳证变阴证，亦并不少见，．应随时注意矛盾的转化。我在临床中，常采用消托兼施、攻补并进的方法，亦是这个道理。我等读前人书，要经过思考，学其合理部分，舍其偏见之处。就治疮疡三大迭之消，托、补而论，能消则消，不能消则托，此乃常法。但在具体运用中，应灵活掌握，不可拘泥。王洪绪虽有「以消为贵，以托为畏」之戒，我则赞成其前者，而不同意其后者。王治疮疡以犀黄、醒消、小金丹之类，以期内消，免于刀针之苦，是其可贵之处。若治之已晚，能消者无几，予常以消托兼施之法，间有可消之机，即使不克内消，亦能移深居浅，脓泄而愈，乃是上策。因此认为托法并不可畏。即以仙方活命饮为例，亦是消托兼施之剂，未成可消，已成速溃。我用托法，如疔疮火毒结聚，坚不化脓，肿势扩散，则宜清托，使其疮头早破，疔毒外泄，不致内窜走黄。又如脑疽发背，疡不高肿，平塌不起，则宜补托(补正托毒)，不致正虚毒陷。如阳虚毒陷，则宜温托，以挽颓势。此外，予治肠痈(阑尾周围脓肿)、瘭疬等症，亦用消托兼施之法，达到内消目的。
(李博鉴整理)
医海春秋
辽宁中医学院副院长、教授孙允中
【作者简介】孙允中(1902～)，辽宁省沈阳市人，现年七十九岁，从事中医工作五十余午。对于胸痹、贫血、肝病、肾病研究方面取得一定成绩。着有《儿科病中药疗法》、《孙允中临证实践录》。曾编写《伤寒》、《金匮》等讲义多种。现任中华全国中医学会理事、辽宁省中医学会副会长、辽宁省五届人大代表等
我祖籍沈阳，父亲是位遐迩闻名的医生。在家庭熏陶下，我九岁的时候，就已认识一些中药了。但是，这个本来是得天独厚的条件没继续多久，十一岁母亲死后，后娘入门，我这个曾经是双亲的宠儿，一下子变成了家庭的弃子。多亏姨妈把我收养起来。大概是「寒梅初放」的缘故吧．我十六岁就发愤学医，手捧「四小经典」，每至午夜。二年逝去，我念熟了《药性赋》、《汤头歌》、《濒湖脉学》和《医学三字经》。以后，继续以三年时间背完了《医宗金鉴》的全部内容。这样，我粗知了一点正骨和运气学说，略通了一些四诊和名医方论，熟悉了伤寒和各科疾病的预后转归、审因辨证及治疗方法，且已经能够处理一些多发病和常见病。于是，便在沈阳泰和堂顶门立户，挂牌行医了。
俗话说「秀才行医，罩里拿鸡。」就是说没有文化，此业难立。而仅仅念过几天私塾的我，恰恰面临着这样一个问题。深奥难明的医学理论和请屈聱牙的诸家典籍象座大山，拦住了我深造的道路。于是，在诊务之余我开始学习《古文现止》等古文书籍，力求以最大的努力来补救自己文化根底的浅薄。但是，由于祖国医学精髓的形成历尽数代，源于百家，医书汗牛充栋，文词衍变甚大，春秋和秦汉有别，唐宋与明清不一，没有相当的水平，根本无法登堂入室，所以我又于一九二九年二月，毅然决定赴沪学文。在上海新民大学的生活是十分艰辛的。为了支付简朴的费用，有空就得打些短工，尽管如此，依然是捉襟见肘，债台高筑。在饥寒交迫之中，学习了中国文学发展史和精萃著作，研究了历史上不同时期的语言特点及写作风格。
我的学文，绝非弃医学文，而是为了更好地学医。在考究战国时期文学的同时，我三阅十八卷《黄帝内经》的一百六十二篇文章，参照了诸位名家的评注，认真探求了阴阳五行、脏腑经络、刺法、病因、病机、诊法、治则、摄生等系统理论。这部「医家之宗」弓l起我浓郁的兴趣。在学习汉代作品的时候，又自修了《伤寒论》，钻研了《金匮要略》，详读了《种农本草经》。
一九三三年，我怀志而归，于沈阳天益堂又开始了杏林生涯。基础提高了，我开始扎扎实实地探索临床问题。苦心实践，惨淡求知。十八年里，吃在柜上，睡在诊室。白日治病救人，穷思于方脉之间；夜晚闭门思过，远虑于成败之上。说是忘了家，忘了已，不为过分。人曾笑我「什么也没得到」。是的，现在想来，只有为之奋斗的事业中取得的微小成绩，像一丝光亮一样，鼓舞着我茹苦如饴，不断前进。
祖国解放了，党的光辉照耀中医事业，也光顾了我这个普通中医学者的悲苦凄凉的心。
一九五二年，沈阳中医诊所成立了，年过半百的我，第一次把自己的救人之术，真正自觉地同人民联系在一起。从此，在党的关怀下，学术始向成熟。如果把我的学习历程分为三个阶段，即「少年起步，青年架梯，晚年登堂」的话，那么，这个时期应该说是我努力登堂入室的真正的黄金年华。
在此期间，我为了得心应手地驾驭中药，曾汲取了前辈之说，借鉴了诸家之长，记录了一己之得，汇集成册，名为《神农指迷》。这本读书笔记从药性分类，区别寒、凉，温、热、平的差异，并探讨了反佐的应用以升、降、浮、沉分类，详述了茎、根、花、叶、果的特性，并结合了三焦的理论；从药物归经分类，尽列一药多能，并重视了脏腑学说，以药物功效分类，注明特殊作用，并强调了辨证用药。垒节从人的整体和局部，药的共性和个性，具体分析了饮片的灵活运用、剂量选择、加减要点和组方原则。中医初学者都会感到记住方剂不易，理解方剂更难，在学习中我为了解决这个困难，做了一个尝试。
我们知道，《汤头歌》通篇七言，背诵中难免混淆。鉴于此因，我做了补偏救弊的努力。除了一般七言之外，力求字数多样化。编有三言句，如麦门冬汤(人参、麦冬、半夏、粳米、甘草、大枣)；参麦草，半粳枣，无粳米，用山药；编有四言句，如荆防败毒散(荆芥、防风、柴胡、枳壳、前胡、川芎、茯苓、桔梗、羌活、独活、甘草)：荆防败毒，柴壳前胡，川芎苓草，桔梗羌独；编有五言句，如三仁汤(杏仁、苡仁、蔻仁、半夏、川朴、滑石、竹叶、木通)：三仁苡蔻杏，半朴滑竹通；编有六言句，如一贯煎(沙参、麦冬、生地、川楝于、当归、构杞子)：沙参麦冬生地，川楝当归枸杞；还编有长短之句，如草解分清饮(革薜、乌药、益智、石菖蒲、茯苓、甘草、食盐)；温小肠，分清方，盐苓草草益乌菖。这样字数不等，体倒不一，比较易于记忆。如果方中有方，就力求简单化，不再混为一体，盘n化瘫汤(犀角，玄参、生石膏、知母、甘草、粳米)：化癍白虎臣，犀角共玄参。其一经缩减，倏忽可记，也有助于体会方义。在可能的情况下，力求谐音化，衍变成常用语，如久咳饮(半夏、杷叶、郁李仁、杏仁)：夏李杷仁，谐为「下里巴人」，令人印象深刻。按以上方法，共编写了二百多首方歌，自己深受其益。
我曾研究了引经药，重视它们在方剂中不可低估的地位。血府逐瘀汤中柴、半、桔、枳的上下升降，通窍活血汤中葱，姜、麝香的升散开窍，少腹逐瘀汤中茴、姜、肉桂的温通下焦，身痛逐瘀汤中艽、龙、灵脂的祛风通络，膈下逐瘀汤中乌、枳、香附的疏肝理脾，补阳还五汤中黄芪、地龙的补气熄风，引经药都起着重要作用。方中活血药可以更替，而此等药不能偏废。否则一方可代六方，就没有区分血府、通窍、少腹、身痛、膈下和补阳还五的必要了。有些人拟方之后即云某某逐瘀汤加减，实际不过是满纸活血药而已。当然不能说它毫无作用，但至少疗效不着。对此我进行了长期观察，不止几个逐瘀汤这样，诸如逍遥、养心之类也是这样。
Since then, I have frequently recorded the diseases I encounter each day into clinical notes. General cases are briefly recorded, while difficult and critical illnesses are documented in detail. During my spare time after consultations, I carefully examine whether my diagnosis and prescription were accurate, and if there were any instances where the medication did not match the syndrome. I reflect on which medicines should have been used but weren't, or which were used inappropriately, to correct these errors in future practice. When encountering difficult or rare conditions, I consult various books to achieve a clear diagnosis and explore treatment strategies. For critical cases involving patients' lives, where responsibility is heavy, I not only conduct detailed examinations and carefully deliberate before prescribing but also consider the next steps after the consultation. This often keeps me awake at night until I see the patient stabilize the next morning, at which point I can finally relax. I have maintained this practice for years, believing it offers several benefits: ① Combining clinical work with book study promotes the application of knowledge, integrating learning and practice, which helps gradually improve medical standards. ② It allows for the timely summary of successful experiences and the immediate correction of failures. ③ It ensures responsibility towards patients, avoiding errors. ④ Accumulating knowledge over time facilitates the discovery of patterns and continuous improvement.
Integrating Chinese and Western Medicine for My Own Use
Shortly after entering the medical field, besides specializing in Traditional Chinese Medicine (TCM) surgery, I was influenced by the social notion that TCM excels in internal medicine while Western medicine excels in surgery. At that time, a correspondence school for Western medicine run by Wang Yang in Shanghai published a complete set of lecture notes. I utilized my spare time to self-study from these notes and also read other Western medical books, gaining a preliminary understanding. I believed that both TCM and Western medicine have their strengths and weaknesses; why not integrate them to complement each other? Later, I read Tang Rongchuan's "Integration of Chinese and Western Medicine," which resonated with my thoughts and provided inspiration. I started by comparing disease names between the two systems. After moving to Shanghai just before the Anti-Japanese War, I extensively collected materials and combined them with my own insights to write "Comprehensive Integration of Chinese and Western Medicine," initially realizing my vision. In the preface, I wrote: "Neither TCM nor Western medicine should be neglected; they should be absorbed comprehensively, learning from each other's strengths, integrated thoroughly, and merged into one furnace. Medicine knows no borders; saving people from illness follows the same path. Stones from other hills may serve as polishing gems." Given the estrangement and mutual criticism between TCM and Western medicine at the time, creating an incompatible situation, I deeply regretted this. I later reiterated this principle in the "National Medical Guide" edited by me, advocating for the long-term coexistence and integration of both systems. My "New Theory on Surgery" published in the 1930s and "Practical Chinese Herbal Treatment for Surgery" written in the 1950s were both written using the method of comparing disease names and cross-referencing theories.
After liberation, upon participating in revolutionary work, the integration of TCM and Western medicine shared a common goal: to promote, organize, and elevate national medicine. In practical work, I often believe that TCM syndrome differentiation and Western medicine disease identification (although TCM also discusses disease identification) are the two main links in effectively integrating the two systems. To achieve this, practitioners of both systems should learn from each other. TCM practitioners should familiarize themselves with Western diagnostic methods, while Western practitioners should deeply understand the characteristics of TCM syndrome differentiation and treatment. Only then will there be a common language, knowing oneself and the enemy, ensuring victory in every battle.
In my clinical practice, I follow the basic spirit of TCM syndrome differentiation and treatment, focusing on syndromes. This allows for treating different diseases with the same method and the same disease with different methods. Simultaneously, absorbing modern medical theories, I integrate TCM with Western medicine, making Western medicine serve China, thereby enhancing the specificity and holism of clinical prescriptions. For example, flat warts and herpes zoster are considered viral skin diseases in Western medicine. I treated them with Machixian Mixture (Purslane Mixture), composed of heat-clearing and detoxifying herbs, achieving good results. Similarly, for psoriasis, given that Western anti-tumor drugs are effective but have significant side effects, I combined appropriate heat-clearing and detoxifying herbs (preliminarily believed to have anti-cancer properties) based on the syndrome characteristics of blood heat and blood dryness, also achieving good results with fewer side effects.
Guiding Practice with Dialectics
I believe it is very necessary to study materialist dialectics and use it to guide clinical practice. Therefore, reading Comrade Mao Zedong's three works: "On Practice," "On Contradiction," and "Where Do Correct Ideas Come From?" is important.
(1) Studying basic TCM theories and predecessors' experiences is essential, but it must never be detached from practice. Basic theories are essentially principles; without elaboration and verification through clinical practice, they are difficult to deepen, and one cannot handle practical problems when they arise. As the saying goes, "Reading Wang Shuhe thoroughly is not as good as having more clinical experience." Predecessors' theories and experiences are not all golden rules. Different schools have different arguments, each with strengths and biases, often showing both flaws and merits. While respecting ancients, due to historical limitations, we should not blindly worship them. Predecessors' experiences do not equal our own; they must be recognized and tested through our own clinical practice, whether successful or failed, coming from and returning to practice.
(2) Our understanding of things involves two processes: from the specific to the general, and from the general back to the specific. Understanding diseases is the same. For example, the TCM concepts of treating different diseases with the same method and the same disease with different methods illustrate this principle.
In clinical practice, accumulating a large number of cases is crucial. First, find the universality (commonality) among them, formulate universal prescriptions, verify them, and facilitate promotion. Second, identify the particularity (individuality), discover patterns, and apply syndrome differentiation and treatment. Individual cases can seek common ground while reserving differences, making modifications. Thus, moving from general to specific, and from specific to general, through repeated practice and cognition, we advance further.
More importantly, one must recognize the law of mutual transformation of contradictions. Both sides of a contradiction transform into their opposites under certain conditions. With this understanding, I addressed the problem of chronic eczema that persisted for a long time.
Previously, we were helpless with this disease, assuming eczema always involved dampness. Using a one-sided, static viewpoint, we commonly treated it with bitter-cold herbs to dry dampness or light diuretics to leach out dampness, resulting in worsening conditions. The reason was failing to recognize that prolonged non-healing and long-term exudation had severely damaged Yin, causing the contradiction to transform, presenting symptoms like a red tongue and peeled coating. Thus, I considered nourishing Yin. However, noting that solely nourishing Yin might aggravate dampness, I finally adopted a plan combining nourishing Yin and eliminating dampness simultaneously. Using herbs like Sheng Di Huang (Rehmanniae Radix), Yuan Shen (Scrophulariae Radix), and Dan Shen (Salviae Miltiorrhizae Radix) to nourish Yin without aggravating dampness, and Fu Ling (Poria) and Ze Xie (Alisma Rhizome) to eliminate dampness without damaging Yin. I constantly monitored the mutual transformation of contradictions: when Yin damage was severe, I emphasized nourishing Yin; when dampness was obvious, I emphasized eliminating dampness. By analyzing and resolving contradictions at any time, I achieved better efficacy.
Furthermore, in surgery, the transformation from Yin syndromes to Yang syndromes and vice versa is not uncommon; one must always pay attention to the transformation of contradictions. In my clinical practice, I often adopt methods of combining elimination and support, and attacking and tonifying simultaneously, following this logic. When reading predecessors' books, we must think critically, learning reasonable parts and discarding biased ones. Regarding the three major methods for treating sores and ulcers—elimination, support, and tonification—the rule is: if elimination is possible, eliminate; if not, support. This is the standard method. However, in specific applications, flexibility is required. Although Wang Hongxu warned "value elimination above all, fear support," I agree with the former but disagree with the latter. Wang's use of Xi Huang Wan, Xing Xiao Wan, and Xiao Jin Dan to aim for internal resolution and avoid knife and needle pain is valuable. However, if treatment is delayed, few cases can be eliminated internally. I often use a combined elimination and support method; even if internal resolution is not achieved, it can move the condition from deep to shallow, allowing pus drainage and healing, which is the superior strategy. Therefore, I do not fear the support method. Taking Xian Fang Huo Ming Yin as an example, it is also a combined elimination and support formula; it can eliminate unformed abscesses and accelerate rupture of formed ones. When I use the support method, for instance, with carbuncles where fire-toxin accumulates hard without suppurating and swelling spreads, I use clearing support to ensure early rupture and toxin discharge, preventing internal spreading. For brain furuncles or back sores that are flat and not swollen, I use tonifying support (tonifying righteousness to expel toxin) to prevent deficiency and toxin sinking. If Yang deficiency leads to toxin sinking, I use warming support to reverse the decline. Additionally, for intestinal abscesses (periappendiceal abscesses) and scrofula, I also use combined elimination and support to achieve internal resolution.
(Li Bojian compiled)
Spring and Autumn in the Medical Sea
Sun Yunzhong, Vice President and Professor, Liaoning College of Traditional Chinese Medicine
[Author Profile] Sun Yunzhong (1902–), from Shenyang, Liaoning Province, aged 79, has engaged in TCM work for over fifty years. He has achieved certain results in the study of chest bi (chest obstruction), anemia, liver diseases, and kidney diseases. He authored "Chinese Herbal Therapy for Pediatric Diseases" and "Record of Sun Yunzhong's Clinical Practice." He compiled various lecture notes including "Shang Han Lun" and "Jin Gui Yao Lue." He currently serves as a director of the All-China Association of Traditional Chinese Medicine, vice president of the Liaoning Provincial Association of TCM, and a representative of the fifth session of the Liaoning Provincial People's Congress.
My ancestral home is in Shenyang, and my father was a renowned doctor. Under family influence, I knew some Chinese herbal medicines by age nine. However, this privileged condition did not last long. After my mother died when I was eleven, my stepmother entered the home, and I, once the darling of both parents, suddenly became an outcast. Fortunately, my aunt adopted me. Perhaps due to "early blooming plum blossoms," I resolved to study medicine at sixteen, holding the "Four Small Classics" until midnight. Two years passed, and I memorized "Yao Xing Fu" (Treatise on Herb Properties), "Tang Tou Ge" (Rhymes of Prescriptions), "Bin Hu Mai Xue" (Lake Bin's Pulse Studies), and "Yi Xue San Zi Jing" (Three-Character Classic of Medicine). Subsequently, I spent three years memorizing the entire content of "Yi Zong Jin Jian" (Golden Mirror of Medicine). Thus, I gained a rough knowledge of bone-setting and fortune theory, understood some four diagnostic methods and famous physicians' prescription theories, became familiar with the prognosis and transformation of Shang Han and various diseases, etiology, syndrome differentiation, and treatment methods, and could handle some common and frequent diseases. Consequently, I established myself at Taihe Hall in Shenyang and began practicing medicine.
As the saying goes, "A scholar practicing medicine catches chickens from his sleeve." Meaning, without culture, this profession is hard to sustain. I, who had only attended private school for a few days, faced this problem. Profound medical theories and verbose classics stood like mountains blocking my path to advanced study. Thus, during spare time, I began studying ancient texts like "Gu Wen Guanzhi" to compensate for my weak cultural foundation with maximum effort. However, since the essence of national medicine was formed over generations, originating from various schools, with countless medical books and significant changes in literary styles from Spring and Autumn to Qin-Han, and Tang-Song to Ming-Qing, without a considerable level, one could not enter the hall. So, in February 1929, I decisively went to Shanghai to study literature. Life at Xinmin University in Shanghai was arduous. To pay for simple expenses, I worked odd jobs whenever possible, yet still struggled financially and accumulated debt. Amidst hunger and cold, I studied the history of Chinese literature and masterpieces, researching linguistic features and writing styles of different historical periods.
My study of literature was certainly not abandoning medicine for literature, but rather learning medicine better. While investigating Warring States literature, I read the 162 articles of the 18-volume "Huang Di Nei Jing" (Yellow Emperor's Inner Canon) eighteen times, referencing commentaries by famous experts, and seriously explored systematic theories such as Yin-Yang and Five Elements, Zang-Fu organs and meridians, acupuncture methods, etiology, pathogenesis, diagnostics, treatment principles, and health preservation. This "Ancestor of Medical Schools" aroused my strong interest. While studying Han dynasty works, I self-studied "Shang Han Lun" (Treatise on Cold Damage), delved into "Jin Gui Yao Lue" (Essential Prescriptions of the Golden Cabinet), and carefully read "Shen Nong Ben Cao Jing" (Divine Farmer's Materia Medica).
In 1933, I returned with ambition and resumed my medical career at Tianyi Hall in Shenyang. With improved foundations, I began solidly exploring clinical issues. Bitter practice and painstaking pursuit of knowledge. For eighteen years, I ate at the pharmacy counter and slept in the consultation room. By day, treating diseases and saving people, pondering formulas and pulses; by night, closing the door to reflect, worrying about success and failure. Saying I forgot home and self would not be an exaggeration. People once laughed at me, "You got nothing." Yes, looking back now, only the tiny achievements obtained in the cause I fought for, like a glimmer of light, encouraged me to endure bitterness as if it were sweet and continue advancing.
The motherland was liberated, and the Party's glory shone on the TCM cause, also visiting the sorrowful and desolate heart of this ordinary TCM scholar.
In 1952, the Shenyang TCM Clinic was established. Over fifty years old, I first consciously connected my life-saving skills with the people. Thereafter, under the Party's care, my academics began to mature. If my learning journey is divided into three stages—"starting in youth, building ladders in adulthood, entering the hall in old age"—then this period should be called the true golden years of my effort to enter the hall.
During this period, to skillfully manipulate Chinese herbal medicines, I drew on predecessors' sayings, borrowed strengths from various schools, recorded my own gains, and compiled them into a booklet named "Shen Nong Zhi Mi" (Divine Farmer's Guide to Confusion). This reading note classified herb properties, distinguishing cold, cool, warm, hot, and neutral differences, and discussed the application of counteracting agents. It classified herbs by ascending, descending, floating, and sinking, detailing the characteristics of stems, roots, flowers, leaves, and fruits, combined with San Jiao theory; classified by meridian tropism, listing multiple functions of one herb, emphasizing Zang-Fu theory; classified by efficacy, noting special actions, and emphasizing syndrome-based medication. Each section analyzed the flexible use of decoction pieces, dosage selection, key points for additions and subtractions, and prescription principles from the perspective of human holism and locality, and herb commonality and individuality. TCM beginners often find it difficult to memorize and even harder to understand prescriptions. To solve this difficulty, I made an attempt.
We know that "Tang Tou Ge" is entirely in seven-character lines, making confusion inevitable during recitation. Given this, I made efforts to correct biases and save defects. Besides general seven-character lines, I sought diversity in character count. I composed three-character lines, e.g., Mai Men Dong Tang (Ren Shen, Mai Dong, Ban Xia, Jing Mi, Gan Cao, Da Zao): Ren Shen, Mai Dong, Gan Cao, Ban Xia, Jing Mi, Da Zao; no Jing Mi, use Shan Yao; four-character lines, e.g., Jing Fang Bai Du San (Jing Jie, Fang Feng, Chai Hu, Zhi Qiao, Qian Hu, Chuan Xiong, Fu Ling, Jie Geng, Qiang Huo, Du Huo, Gan Cao): Jing Fang Bai Du, Chai Qiao Qian Hu, Chuan Xiong Ling Cao, Jie Geng Qiang Du; five-character lines, e.g., San Ren Tang (Xing Ren, Yi Yi Ren, Kou Ren, Ban Xia, Chuan Po, Hua Shi, Zhu Ye, Mu Tong): San Ren Yi Kou Xing, Ban Po Hua Zhu Tong; six-character lines, e.g., Yi Guan Jian (Sha Shen, Mai Dong, Sheng Di, Chuan Lian Zi, Dang Gui, Gou Qi Zi): Sha Shen Mai Dong Sheng Di, Chuan Lian Dang Gui Gou Qi; and varying length lines, e.g., Bi Xie Fen Qing Yin (Bi Xie, Wu Yao, Yi Zhi, Shi Chang Pu, Fu Ling, Gan Cao, Yan): Warm Small Intestine, Clear Separation Formula, Salt Ling Cao Bi Wu Chang. Thus, unequal character counts and varied structures made them easier to memorize. If a prescription contains another, I aimed for simplification, not mixing them into one, e.g., Hua Ban Bai Hu Tang (Xi Jiao, Xuan Shen, Sheng Shi Gao, Zhi Mu, Gan Cao, Jing Mi): Hua Ban Bai Hu Chen, Xi Jiao Gong Xuan Shen. Once reduced, it can be remembered instantly, helping to comprehend prescription meaning. Where possible, I sought homophonic transformations into common phrases, e.g., Jiu Ke Yin (Ban Xia, Pa Ye, Yu Li Ren, Xing Ren): Xia Li Pa Ren, harmonized as "Xia Li Ba Ren" (a folk song title), leaving a deep impression. Using the above methods, I compiled over two hundred prescription rhymes, benefiting greatly myself.
I once researched guiding herbs, valuing their indispensable position in prescriptions. In Xue Fu Zhu Yu Tang, the ascending and descending of Chai Hu, Ban Xia, Jie Geng, and Zhi Qiao; in Tong Qiao Huo Xue Tang, the ascending, dispersing, and orifice-opening of Cong Bai, Sheng Jiang, and She Xiang; in Shao Fu Zhu Yu Tang, the warming and unblocking of lower Jiao by Hui Xiang, Sheng Jiang, and Rou Gui; in Shen Tong Zhu Yu Tang, the dispelling wind and unblocking collaterals by Qiang Huo, Long Dan, and Yan Hu Suo; in Ge Xia Zhu Yu Tang, the soothing liver and regulating spleen by Wu Yao, Zhi Qiao, and Xiang Fu; in Bu Yang Huan Wu Tang, the tonifying qi and extinguishing wind by Huang Qi and Di Long—all these guiding herbs play important roles. Blood-invigorating herbs in prescriptions can be substituted, but these guiding herbs cannot be neglected. Otherwise, one prescription could replace six, rendering the distinction between Xue Fu, Tong Qiao, Shao Fu, Shen Tong, Ge Xia, and Bu Yang Huan Wu unnecessary. Some people, after drafting a prescription, claim it is a modification of a certain Zhu Yu Tang, but in reality, it is merely full of blood-invigorating herbs. Of course, one cannot say it has no effect, but at least the efficacy is unclear. I observed this for a long time; it is not just these Zhu Yu Tangs, but also those like Xiao Yao San and Yang Xin Wan.