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**Sincere Inquiry and Complementary Learning: "The Way is Heard at Different Times, and Specialties Have Their Own Focus."** In academic pursuits, everyone has their strengths. We should learn from others' strengths to make up for our own weaknesses. When encountering problems, we should not hesitate to ask those with less status or knowledge, seeking teachers widely. "If one has doubts but does not follow the guidance, these doubts will never be resolved." Whenever I encounter problems in teaching and clinical practice, I sincerely seek advice from others.

I did not fully understand the concept of "Chaihu (Bupleuri Radix) depleting Liver Yin," so I asked a Teacher Xia. He said: Chaihu has the function of soothing the Liver. When used appropriately, its effect is significant. However, Chaihu is bitter and slightly pungent; if it soothes the Liver too excessively, it will consume and damage Liver Yin. His explanation inspired me greatly. I found that in many formulas, Chaihu is often combined with Baishao (White Peony Root). Baishao can prevent Chaihu from dispersing too excessively. This not only deepened my understanding of the efficacy of herbs but also further clarified the significance of herb compatibility.

Regarding the relationship between Qi and Yang: Although it is clear that Yang-tonifying herbs cannot tonify Qi, and Qi-tonifying herbs cannot tonify Yang (Huangqi/Astragali Radix can raise Yang); Qi belongs to Yang, but it is not equal to Yang. Clinically, Qi deficiency and Yang deficiency have similarities and differences. What exactly is the connection between them? It was not very clear. I consulted teachers on this issue, who pointed out that Yang is defined relative to Yin, and Qi is defined relative to Blood. The roles of Qi and Blood can be explained by assigning them to Yin and Yang. Yin and Yang can summarize the whole body or refer to specific tissues and organs. Generally speaking, substances belong to Yin, and functions belong to Yang. Clinically, Yang deficiency usually refers to the Spleen and Kidney, while Qi deficiency mostly pertains to the Spleen and Lung. Thus, I gained a clear understanding of this issue.

While studying the *Neijing* (Classic of Internal Medicine), I encountered many difficult questions. *Lingshu: Jin Fu* states: "Examine Wei Qi (Defensive Qi), for it is the mother of all diseases." *Suwen: Feng Lun* states: "Wind is the chief of all diseases." *Suwen: Ju Tong Lun* states: "All diseases arise from Qi." One is called the mother of all diseases, another the chief, and yet again "all diseases arise from Qi." How should these be understood? What is the relationship between them? This caused debate. Some colleagues believed that "Wei Qi is the mother of all diseases" mainly explains the relationship between Wei Qi and exogenous diseases. Zhang Jingyue said: "Wei Qi is Yang Qi, which defends the exterior and consolidates. If Yang Qi is not consolidated, Wei Qi becomes abnormal, pathogens enter through the Wei level, and diseases easily arise, hence it is the mother of all diseases." "Wind is the chief of all diseases" mainly explains the relationship between Wind pathogenic factors and other pathogens, as well as the widespread nature of Wind-induced diseases. "All diseases arise from Qi" mainly explains the mechanism of disease caused by Seven Emotions, overwork, and Cold/Heat pathogens, which affect the normal movement of Qi mechanism. Specifically, "Anger causes Qi to stagnate, Joy causes Qi to slacken, Grief causes Qi to dissipate, Fear causes Qi to sink, Cold causes Qi to contract, Shock causes Qi to become chaotic, Overwork causes Qi to be depleted, Thought causes Qi to knot"; generally speaking, all result from the disorder of Qi mechanism. These three statements explain the relationship between Wei Qi, Wind, and Qi with disease from different aspects and are not contradictory. Such an explanation was very inspiring to me.

**Teaching and Learning Promote Each Other: Like Cutting and Polishing.**

At the end of 1956, leadership transferred me to the Shandong Traditional Chinese Medicine Advanced Training School for teaching work. For me, the transition from medical practice to teaching was a significant change.

I had neither teaching experience nor textbooks, leaving me unsure where to start. The task assigned by the Party had to be completed. So, I decided to learn while doing, resolving to successfully complete the task.

Without textbooks, I compiled them myself. Based on teaching objectives and requirements, referencing Wang Ang's *Lingsu Leicuan* and Zhang Jingyue's *Leijing*, I classified and selected materials to compile *Summary of Neijing* as a textbook, which was later published by a publishing house.

When encountering problems during teaching, I discussed and researched them together with students. For example, regarding the interpretation of "Tiangui" (Heavenly Water/Gonadal Essence), *Furen Liangfang* (Good Prescriptions for Women) considered it to refer to menstruation. This might be acceptable for women, but what does "Tiangui" refer to in men? After discussion, students agreed with my view: Tiangui cannot be limitedly referred to as menstruation; it is a substance essential for human growth, development, and especially maintaining normal reproductive function. Teachers and students jointly explored issues, making teaching more confident and learning more familiar and understandable for students.

Sometimes students would raise unexpected questions, urging you to think and study. Once, a student asked me: "The Dai Mai (Girdle Vessel) originates from the hypochondrium, encircling the waist once. From which side of the hypochondrium does it originate?" I had not considered this question and was momentarily stumped. Later, I consulted materials and answered the student: The Dai Mai originates from both sides of the hypochondrium, encircling the waist like a belt.

In teaching, the first step is to let students master the systematic nature of basic theories. When students study *Neijing*, if they do not understand the internal systematicity, they cannot grasp the laws, leading to shallow comprehension and insecure mastery. *Neijing* itself has strong systematicity, with close connections between chapters. For instance, the first chapter of *Suwen*, "Shanggu Tianzhen Lun" (Discussion on Heavenly Truth in Ancient Times), mainly discusses Tianzhen Zhi Jing (Essence of Heavenly Truth); the second chapter, "Siqi Tiaoshen Dalun" (Great Discussion on Regulating Spirit According to Four Seasons), mainly discusses regulating spirit; the third chapter, "Shengqi Tongtian Lun" (Discussion on Vital Qi Connecting to Heaven), mainly discusses Yang Qi. Essence, Qi, and Spirit are the Three Treasures of the human body, inseparable. The concept of holism runs through every chapter, and even within each chapter, there is coherence. For example, *Suwen: Pingren Qixiang Lun* focuses on explaining Stomach Qi. Whether discussing fixed breaths, descriptions of Xuli (Ventriculus), or normal, pathological, and fatal pulses in four seasons, all emphasize the importance of Stomach Qi. Understanding this point makes learning easier, achieving twice the result with half the effort.

Teaching also pays attention to integrating theory with practice. Students entered university after high school and had no prior contact with TCM knowledge. When starting to learn Yin-Yang and Five Elements, they could not understand, feeling that Yin-Yang and Five Elements were superstition, lost in fog. Therefore, I cited simple clinical treatment examples to facilitate student comprehension. *Suwen: Jinkui Zhenyan Lun* states: "The back is Yang, among Yang, the Heart is Yang within Yang; the back is Yang, among Yang, the Lung is Yin within Yang." Since the Heart is Yang within Yang, if the Heart has excess Heat pathogenic factors, bitter-cold herbs can be used directly to subdue it. Since the Lung is Yin within Yang, if the Lung has excess Heat pathogenic factors, bitter-cold herbs should be used cautiously to prevent damaging Yin. The Brain is a Marrow-Filled Organ (Qi Heng Zhi Fu). There are no herbs in Chinese medicine that specifically enter the Brain. So, how are brain disorders treated clinically? Connecting to clinical reality, students understand that in TCM Zang-Fu theory, physiology and pathology related to the Brain are mostly attributed to the Five Zang Organs, primarily the Heart, Liver, and Kidney. The Heart governs Shen (Spirit) and is the great master of the Five Zang and Six Fu organs; the Liver stores Blood; the Kidney stores Essence, generates Marrow, and connects to the Brain. *Lingshu: Hai Lun* states: "The Brain is the Sea of Marrow." *Suwen: Wuzang Shengcheng Pian* states: "All Marrow belongs to the Brain." Therefore, brain disorders are mostly differentiated and treated based on the Heart, Liver, and Kidney. In this way, students' understanding of the Brain and the treatment of brain disorders became much more concrete and profound.

Teaching inspires students to think independently, not to blindly worship ancients, but to be good at proposing their own views, having the ambition to develop and improve TCM theory. In the history of Chinese medicine, those who formed their own schools did so partly due to profound and unique research into classical medical texts, and partly because they combined their clinical practice with a spirit of innovation, proposing independent views that promoted the development of Chinese medicine. Zhao Yangkui, based on *Neijing*'s statement "If the Master is unclear, the Twelve Officials are in danger," proposed that besides the Twelve Officials, there must be another Master, developing the Mingmen (Gate of Life) theory. Zhang Zihe, based on *Neijing*'s discussion "Pungent and Sweet disperse and are Yang, Sour and Bitter induce vomiting and purging and are Yin," believed that dispersion means sweating method, vomiting means emetic method, and purging means purgative method, expanding the application scope of these three methods. Zhu Danxi, based on the argument "Yang pathways are solid, Yin pathways are empty," proposed the theory "Yang is often in excess, Yin is often deficient." They all contributed to the development of Chinese medicine from different aspects.

(Memorized by Shi Lanhua)

**Memoirs of Medical Practice**

Zhou Xiaozhai, Nanjing University of Traditional Chinese Medicine

**[Author Profile]** Zhou Tisheng (1889–), courtesy name Xiaozhai, from Rudong County, Jiangsu Province. His family practiced medicine for generations. He inherited the family trade, specializing in Internal Medicine, with concurrent involvement in Gynecology, focusing on clinical practice. Over sixty years of private practice, he experienced epidemics in his hometown, treating many to recovery and gaining patients' praise. When the Jiangsu Provincial Hospital of TCM and the TCM College were initially established, he accepted the invitation and taught until now.

**Inheriting Family Trade and Resolving to Study Medicine**

My family has practiced TCM for generations. Our ancestral home was in Che lun Bridge, Cihu County, East Township, Ningbo Prefecture, Zhejiang Province, later moving to Dongmatang Town, Rugao County, Nantong Prefecture, Jiangsu Province. By my grandfather, Mr. Jing'an, three generations had passed, practicing Internal and External Surgery. Diligent and refined in study, treating patients like relatives, they gained the trust of villagers, with daily increasing consultations, leading to great prosperity of the business. Recognizing that therapeutic effects depend on good herbs, and that processing and preparation must strictly follow rules to show their merit, we established the "Songshoutang" herbal shop, with careful selection and production, enhancing therapeutic effects. Subsequently, due to the successive passing of my grandmother and grandfather, suffering repeated major losses, the family situation deteriorated. By the time of the Xinhai Revolution overthrowing the Qing government, I was only thirteen years old, and the country had fallen into a semi-feudal, semi-colonial state. With national and family difficulties, I lost the opportunity to study. When my mother passed away, we faced extreme poverty. Introduced by my cousin's aunt, Mrs. Yan, I worked part-time and studied at the "Dadesheng" pharmacy set up by my cousin. Thinking that only by becoming a doctor and inheriting the family trade could I serve my hometown and make a living, I vowed to research diligently, often encouraging myself with "Unless one endures the bone-chilling cold, how can one enjoy the fragrance of plum blossoms?" From then on, I managed the pharmacy business during the day and studied medical books at night, sleeping only late at night.

**Deep Research and Self-Study for Progress**

Besides reading in school and studying medical texts, deeply influenced by my family and father's teachings, cultivating a foundation, knowing my superficiality, I reviewed *Suling Leicuan*, *Zhangshi Leijing*, *Shanghan Lun* (Treatise on Cold Damage), *Jinkui Yaolue* (Essential Prescriptions of the Golden Cabinet), *Yaoxing Fu* (Ode to Drug Properties), "Tangtou Gejue" (Rhymed Song of Formulas), and referenced *Yifang Jijie* (Collected Explanations of Medical Formulas), *Yixue Xinwu* (New Insights into Medicine), *Sanjia Yi'an* (Medical Cases of Three Masters), *Linzheng Zhinan* (Guide to Clinical Practice), *Mingyi Lei'an* (Classified Cases of Famous Doctors), etc. Because medical texts are profound in ancient language, whenever I encountered difficulties and still couldn't fully understand after painstaking thought, I did not hesitate to ask locals skilled in TCM but not practicing medicine for guidance, listening sincerely, repeatedly pondering, hoping to achieve certainty. During hot summers, with mosquitoes buzzing like thunder, I would sit upright in my tent holding a candle, or pace around the room, even staying awake until dawn roosters crowed, studying without ceasing. Consequently, I faced criticism from clan uncles, fearing errors in work the next day. Thus, through three changing seasons, every day I memorized and simulated the plans made by contemporary doctors for critically ill patients, quietly observing effects. Seeing swift effects and patients recovering brought me secret joy, as if experiencing it myself. Thus, my studies progressed. When relatives and friends had minor illnesses, I treated them; when facing critical cases with multiple doctors consulting, I voluntarily listened, mentally discussing my own views, quietly observing treatment results, recording them one by one, evaluating gains and losses based on final conclusions. I implemented the good tradition of TCM emphasizing the integration of theory and practice into action. At twenty-two, I was hired by the "Jishenghui" (Life-Saving Society) to provide medical services, setting up a clinic. Later, following the TCM Physician Regulations issued by authorities, I obtained legal TCM physician qualifications. At that time, the reactionary government refused to include TCM in medical education regulations and attempted to eliminate TCM, causing indignation among TCM practitioners nationwide. During the tenure of Elder Chen Junmou as President of the Rugao County TCM Association, he pointed out that TCM practitioners in all districts of the county should be organized, saying "A centipede may die but not lose its legs" (Indeed a far-sighted view, thinking of it now, I still admire it). I responded by organizing the Matang Branch of the Rugao County TCM Association and was elected chairman.

Looking back on my medical learning experience, I deeply feel that the process of scholarship is: starting from simplicity, advancing to breadth, and finally returning from breadth to simplicity; reaching "pure blue fire" (perfection), yet still not being the peak. Simultaneously, I realized that the research of formulas and herbs is the hub connecting TCM theory with practice. On the basis of understanding drug properties, flavors, and functions, one further understands the organization and compatibility of drugs in formulas. In clinical practice, one should select corresponding prescriptions according to the condition, combining with syndrome patterns, adding and subtracting changes. Most importantly, for complex conditions, one should be able to create new formulas to strengthen the targeting of treatment. This is my superficial understanding of the stages of "knowing formulas, using formulas, and creating formulas." As for deep understanding of formulas, appropriate use, and precise creation, continuous progress and pursuit of proficiency are required. My lifelong weakness is lack of method in scholarship, never receiving systematic education, lacking solid foundation. First, I did not establish index cards; although I took some notes, lacking systematic summarization, wasting much valuable time. Accumulated medical cases and drafts suffered repeated disasters, losing more than half. Reflecting on the past, I deeply regret insufficient effort in youth, weak foundation, leading only to sighs in old age.

**Adhering to Medical Ethics is the Foundation of Practice**

Since opening the clinic, I have held dedication and harmony with others in mind, being able to approach the poor masses. For patients with severe conditions unable to come to the clinic, I visited their homes personally, not avoiding filth, not minding trivialities, inquiring thoroughly about the beginning and end, ensuring understanding of the situation, analyzing and judging, then treating carefully, often gaining patients' gratitude.

Recalling early practice, with little experience, hard to gain trust, but I was approachable, enthusiastic, and responsible. I provided emergency visits without delay, went to rural areas first for afternoon visits; planned routes, prioritizing severe cases, not distinguishing by consultation fees. Correcting these bad practices, I gained deep appreciation from patients.

I often mentioned that curing a disease clinically requires three conditions: ① Patient trust in the doctor, following medical advice. If it is a chronic disease, persistence in taking medicine correctly is especially necessary, accumulating over time for effect. ② Doctors must treat patients regardless of closeness, equally, responsibly, like treating relatives, treating carefully. Engaging with compassion, even for difficult-to-treat diseases or poor prognosis, one must speak gently, inform family members, implement protective medical measures, never speak rudely, causing patients to increase pessimism. If thinking is thorough, medication is appropriate, and effectiveness is achieved, do not exaggerate merits. Adopt the attitude of Bian Que holding "This ability allows Yue Ren to rise," declining excessive praise of "bringing the dead to life and fleshing out bones," not coveting heavenly merit. ③ Treatment plans must be meticulous, adapting to the condition, playing a role in reversing critical symptoms, to achieve full success. The above three are indispensable, and the doctor's quality is particularly important, requiring matching scholarly ability; otherwise, despite a heart to save people, lacking the skill to cure diseases, it becomes empty talk. Applying learning to practice emphasizes action. In the twenty-six years of practicing in Tang, I encountered epidemics: epidemic dysentery in 1928, epidemic malaria in 1936 (wrote articles reported in *National Medical Gazette* and reprinted by *Guanghua Medicine*, *Modern TCM*, etc.), "Dengue Fever" in 1939 (I named it "Red Rash Fever", many recovered, few deaths); Cholera in 1946. Among these, epidemic malaria was the most serious, with high mortality, infecting almost the entire district. Additionally, small outbreaks of measles, scarlet fever, and typhoid fever seemed periodic. Moving to Nantong, I encountered small outbreaks of measles (Spring 1948) and smallpox, treating over a hundred cases. Smallpox infection had no age limit; the oldest was a seventy-one-year-old lady, the youngest a seventeen-day-old female infant, all recovered after treatment. Only one boy surnamed Gu east of Changqiao, whose pox failed to erupt, could not be saved. Personal experience is indeed limited, just a drop in the ocean. Regrettably, accumulated original materials were scattered after migration due to war and disaster. In Nanjing, most treatments were for chronic diseases, occasionally encountering rare syndromes; original materials remain unorganized, causing inner regret.

Recalling living in towns and villages, close to rural areas, farmers with general minor illnesses mostly did not seek medical help, only visiting doctors when high fever persisted or abdominal pain was severe. Thus, courage and wisdom were needed, decisive action, quick battle and quick resolution, to adapt. I took Sun Simiao's admonition "Courage should be large, heart should be fine" as a warning, thus committing few mistakes. Whenever encountering a difficult syndrome, returning late from diagnosis, I would definitely study relevant materials under the lamp, combining with specific conditions, so that the next day's consultation could carefully appreciate syndrome progression, weigh and balance, making analysis and handling. Upon any insight, I would quickly write down the case reason, prescription, recording it not to forget. Recalling this, there is still lingering joy. At this time, I had already taken four apprentices, benefiting from teaching and learning promoting each other. Later moving to Nantong urban area, still mostly treating seasonal diseases, such as smallpox, measles, dysentery, typhoid, etc., while chronic diseases and difficult syndromes also accounted for half. When working in Nanjing, contact with major seasonal diseases was scarce. And now, the syndromes I encounter, such as liver cancer, gastric cancer, esophageal cancer, leukemia, lupus erythematosus, post-concussion syndrome, polycythemia vera, etc., mostly belong to chronic difficult syndromes.