Library

The formulas of Zhang Zhongjing have empirical evidence. Medicinals also have empirical evidence. Master Higashi-dō once initiated the study of *Yao Zheng* (Evidence of Medicinals), which became widely popular within the country, thereby opening the eyes of people throughout history and across the world. This stands in contrast to the obscure nature of materia medica books by later generations. Alas! Why are the materia medica books of various schools throughout history and across the world so obscure? This is indeed a statement based on hearsay rather than visual observation. Is such obscurity not fitting? Therefore, although these books are numerous, filling warehouses and ox-carts, what empirical evidence do they possess? This is precisely why they are obscure.

When ancient materia medica books emerged, they were filled with discussions on Yin-Yang and the ingestion of elixirs. Tao Hongjing promoted and reinforced these ideas, penetrating deeply into the minds of physicians throughout history and across the world; Tao effectively became an arrowhead driving these views. Since the Jin and Tang dynasties, physicians have generally established their medical methods based on the words of these two schools (the Elixir Ingestion School and the Yin-Yang School). Thus, their methods either leaned towards elixir ingestion or Yin-Yang theory, leaving no room for true medical treatment. Consequently, the medical methods of Zhang Zhongjing perished, and how could there be any empirical evidence? Alas! It was only after two thousand years that Master Higashi-dō initiated the pursuit of empirical evidence for medicinals. Alas! Are there other individuals throughout history and across the world who have done this?

Formulas surviving from the Jin and Tang dynasties include works such as *Zhouhou Beiji Fang* (Emergency Prescriptions Kept Up One’s Sleeve), *Qianjin Yaofang* (Essential Prescriptions Worth a Thousand Gold), and *Waitai Miyao* (Secret Essentials of the Outer Terrace). Their formulas number in the thousands. Now, if one seeks to select formulas that conform to their therapeutic principles, none can be empirically verified according to those principles. Why are there no formulas empirically verified by their principles? Because there are no formulas where the medicinals are empirically verified by the symptoms. If medicinals are not empirically verified by symptoms, then there are no formulas whose methods correspond to the symptoms. If formulas do not correspond to symptoms, how can diseases be treated? If administering these formulas is called "treatment," it is merely accidental success, or the time when the disease heals itself, or when toxicity naturally subsides. If physicians focus on this point, the true path of medicine will be clearly understood.

Wang Shuhe once compiled Zhang Zhongjing’s writings, stating: "It is unknown whether it is authentic." The term "Zhuan" (compilation) implies selecting Zhang Zhongjing’s methods based on one’s own speculation. The term "Ci" (ordering) implies arranging one’s own methods alongside Zhang Zhongjing’s book. This is why *Shanghan Zabing Lun* (Treatise on Cold Damage and Miscellaneous Diseases) contains interpolated and forced interpretations, making it impossible for physicians of the Sui and Tang dynasties to distinguish and analyze them. Ge Hong wrote *Zhouhou Beiji Fang*, Sun Simiao authored *Qianjin Yaofang*, and Wang Tao compiled *Waitai Miyao*; none of them sourced from Zhang Zhongjing but instead from Wang Shuhe. This is why *Shanghan Zabing Lun* remained obscure. Physicians of the world knew to look for Zhang Zhongjing’s methods in the works of these three masters but never saw Zhang Zhongjing’s true face in *Shanghan Zabing Lun*. By the time of the Song Dynasty, a copy was kept in the imperial library. Physicians of the world had never known Zhang Zhongjing’s methods, nor did they know who Zhang Zhongjing truly was. At that time, physicians knew that some of Zhang Zhongjing’s words survived, but they did not know that his complete methods existed, nor did they realize that Zhang Zhongjing’s medicine was the legacy of ancient physicians. Furthermore, at that time, physicians established new medical paths based on their own speculations, leading to the proliferation of countless books. Alas! When Zhang Zhongjing’s book was obscure, establishing new medical paths necessitated relying on personal speculation. It was not until the Kai Bao and Zhi Ping eras that Zhang Zhongjing’s book re-emerged, being printed and distributed nationwide. Although physicians then knew of Zhang Zhongjing’s methods, they viewed his book through the lens of their own speculative medical paths. I observed this in Lin Yi’s corrections and annotations, realizing that Zhang Zhongjing’s methods became confused with Song Dynasty medical practices. The clear and muddy streams were indistinguishable, and the Zi and Mian rivers could not be told apart, resulting in the medical lineage up to today.

After the Sage passed away, the Great Way deviated. After the seventy disciples died, the Great Way fractured. During the Spring and Autumn and Warring States periods, the Sage’s Great Way fragmented along with the state and nation; was this not due to fate and destiny? Alas! If the Great Way of Sages was thus affected, how much more so for medicine, considered a minor art?

The world has lacked Sages for a long time, so I cannot take my standard from the Righteous Path. Alas! If I cannot take my standard from the Sage’s Way, I must take empirical evidence from the Sage’s words. If I do not take empirical evidence from the Sage’s words, all statements must be derived from personal speculation. The same applies to matters; thus, the Sage’s Way would fall to the ground. Medicine is the same. If one does not take empirical evidence from Zhang Zhongjing’s words, all statements must be derived from personal speculation. The same applies to matters. Words represent laws/methods; matters represent formulas. The theories of *Suwen* (Basic Questions) and *Lingshu* (Spiritual Pivot) are medical principles. The theories of Materia Medica are妄 (false/wild) treatments. Between falsehood and principle, gentlemen do not rely on falsehood. Therefore, regarding the medical theories in those books, it may be said that one or two parts of the heritage of Yan and Huang remain, but calling it the Way of Yan and Huang is confusing. Thus, such books lack discussable methods. Therefore, if later generations possess methods, and do not derive them from falsehood and confusion, they must derive them from personal speculation. After Zhang Zhongjing’s death, physicians throughout history and across the world were numerous. Were the physicians after the Jin dynasty a false lineage? Hence, Master Higashi-dō alone sought empirical evidence from Zhang Zhongjing’s methods to open the eyes of the world for two thousand years. Alas! Is *Yao Zheng* not a great book?

Master Higashi-dō was not a literary scholar. Therefore, his writing was not for rhetoric or literary composition; his intent was solely to refute the falsehoods of ancients and clarify the confusion of contemporaries. Thus, his words were always tied to facts. The Master once stated that by cross-referencing and ordering, he refuted the misattributed effects of medicinals using ancient teachings. This is how *Yao Zheng* was created. Zhang Zhongjing’s formulas are empirically verified by Zhang Zhongjing’s methods; Zhang Zhongjing’s methods are empirically verified by Zhang Zhongjing’s medicinals; there is no contradiction between methods and medicinals. Therefore, I say his words are tied to facts, not rhetoric or literature. Physicians of the world criticize the Master by focusing on rhetoric and literature, ignoring the root. My approach in this continuation is the same. I am naturally plain and clumsy in language; I do not shy away from being laughed at by experts.

My practice of medicine is crude and clumsy; how could I be worthy of following Master Higashi-dō’s teachings to cultivate Zhang Zhongjing’s techniques? Nevertheless, I have engaged in this field for over thirty years. Though crude and clumsy, do I not have some familiarity with even a fraction of it? I myself practiced Zhang Zhongjing’s techniques without adding or subtracting from formulas, and without altering the ingredients, simply treating according to the symptoms. Alas! Though crude and clumsy, did I not cure even a fraction of cases? I merely followed the Master’s teachings to establish the ultimate structure of formulas and seek the evidence of medicinals. Therefore, the medicinals evidenced here are those I have evidenced in daily practice. Modern physicians are different; they are extremely arrogant, arbitrarily adding or subtracting from formulas and altering ingredients. How can they know that methods have rules? This is what I fear.

Master Higashi-dō commonly used fifty-three medicinals evidenced in this volume. I have also investigated these medicinals and obtained their evidence, leaving no room for dissenting opinions. The Master’s words were exhaustive; how could I add anything? This volume records ten medicinals, and the appendix records seventy-eight. The ten are commonly used items not recorded in the main volume. These are medicinals I commonly use and have verified their efficacy, privately supplementing the Master’s omissions. I did not rely on personal speculation but on daily facts and tested them on daily symptoms. Alas! Did the Master not investigate these few medicinals? He likely passed away before completing them. Alas, how pity! My supplementation is done with great reverence for the Master. What will the gentlemen of the world say? Although I speak, who else would? Once I die, these words will end. Alas, I fear my supplementation will be mocked as "dog’s tail continuing a sable coat."

The ten medicinals in the continuation are items used daily by the Master. Why does the main volume not record their functions and evidence? As mentioned earlier, he likely passed away before completing them. Only Shuqi (Polygala Root) assisting Oyster Shell and Dragon Bone to treat severe agitation, and Honey soothing acute conditions and mitigating the toxicity of other medicinals, are things I have frequently tested and which ancient and modern physicians have not mentioned. I have held to these formulas for thirty years; surely I have gained something? Wise ones, please try them.

This insect (Eupolyphaga/Silkworm Beetle) is not produced in our country. Twenty years ago, I visited the Master again, and he showed me one specimen. I obtained one or two from Zhihai Yuanzhou and presented them to the Master, who happily stored them. However, the Master never tested the efficacy of this insect. Later, I obtained many specimens. I first tested it on my wife’s illness with success, and then on others’ illnesses with success. By this time, the Master had already passed away. Alas, among those in our country who tested the efficacy of this insect, I was the pioneer under the Master’s guidance, so I record it now.

Fen (Powder/Starch) in the formula Gancao Fenmi Tang (Licorice, Powder, and Honey Decoction) has not been identified accurately since the Song Dynasty. Consequently, many physicians misdiagnosed and mistreated Gancao Fenmi Tang syndromes. I have now consulted various texts and finally identified the true substance, allowing me to treat the syndrome correctly.

Baijiu (White Wine) for treating Xiongbi (Chest Bi/Painful Obstruction Syndrome) is not recorded in post-Tang and Song texts. I have researched and reconstructed its brewing method. Does Chest Bi now have a treatment from this point forward?

The Master once said to me: "I have advocated the way of ancient physicians for decades. Hundreds have studied under me. Yet, while there are those who transmit formulas, there are none who transmit the Way. You must strive." It has been twenty years since I left the Master. I know that dozens studied under Dongdong’s academy. I have seen these individuals; not one fails to mouth praise for the Master’s medicine, yet none have heard of anyone who grasped the Master’s original intent. If such people exist, some might specialize in purgatives, some strictly adhere to family academy formulas, some mix Zhang Zhongjing’s formulas with Tang-Song formulas, some follow personal speculation while claiming to follow Dongdong’s teaching, some lack ability and skill yet claim to combine ancient and modern approaches, some claim to follow Dongdong’s teaching but ultimately use later formulas, some say Dongdong’s teaching is too ancient and ignores the present, and some say Dongdong’s technique suits chronic diseases but not common ailments. Such trivialities are unworthy of mention. Extrapolating from my domain to the whole country, and from what I have seen to what I have not, sighs are my only response. In short, although they claim to follow Dongdong’s teaching, they fail to truly read Zhang Zhongjing’s book. How lamentable! Alas, Zhang Zhongjing’s methods: to hold and know them is to inevitably practice them. Those who inevitably practice them know them. Those who cannot practice them do not know them. After the Master’s death, Zhang Zhongjing’s methods extinguished.

Zhang Zhongjing’s book is the legacy of ancient physicians. Few throughout history and across the world know this. Because they do not know, everyone has different interpretations. Some interpret Zhang Zhongjing’s book using *Suwen* and *Lingshu*; some use Jin-Tang medicine; some recent scholars use names and numbers; some use personal speculation. In essence, these are those who do not know Zhang Zhongjing’s true face. If you wish to know Zhang Zhongjing’s true face, please understand his methods and apply them to contemporary daily facts.

I once lectured on *Shanghan Lun* to over a hundred students. In my lectures, I empirically verified every point from Zhang Zhongjing’s rules, formulas, and methods. I verified them against the Six Channels, historical texts, and pre-Han writings, citing specific books, chapters, authors, and quotes to demonstrate facts. I told my students: Zhang Zhongjing’s methods are the legacy of ancient physicians. Without the hand of a Sage, how could such methods exist? Therefore, his Way is correct, his formulas are correct, his methods are correct, and his techniques are correct. Nothing is incorrect; if anything is incorrect, it was inserted by later generations. Modern physicians are different. They do not know to uphold the correctness of Zhang Zhongjing’s methods, nor do they recognize the incorrectness of learning non-Zhang Zhongjing techniques. These are followers of deviation. To now use deviant methods and techniques to serve rulers and parents is to be disloyal ministers and unfilial sons. Alas! Not only are they disloyal and unfilial themselves, but they make others’ children and ministers disloyal and unfilial. What should be said of this? Physicians, please reflect.

The Master revised *Yao Zheng* seven times. I once possessed the Baoli edition. Twenty years ago, during a pilgrimage to the capital, I asked the Master for correction. The Master said: "This version is essentially a draft stolen by a student. The original is in Kishū. Although it is my draft, you should grasp the general idea, not get bogged down in textual details." I then returned west. Later, I obtained the Anno edition corrected by Shiufu, and I had another definitive version based on what I heard from the Master. In the summer of Yisi (1785), during printing preparations in the capital, I dared not release my definitive version.

The continuation, appendix, definitive text, and research underwent ten changes of seasons. In early summer of Wuxu (Anno era), the manuscript was finally completed. Although I could not obtain the Master’s final correction,

Recorded on the 12th day of the first winter month of Dingwei (1787) by Murii Taizen