肺(毛)肾(石)四经之脉以应春夏秋冬四时也。按一阳为阳之初生，其脉端直以长，长应春阳之象，故鼓一阳应日「弦」。迨阳盛至极，其脉当有汹涛回卷之势，故鼓阳盛至极，应日「钩』。宜从张氏改正之。但「鼓阳盛至而绝日石」句中之「阳」字当是「阴」字之误。按全文大意，鼓一阳者，春脉也，故日「弦」。鼓阳盛至极者，夏脉也，故日「钧」。鼓一阴者，秋脉也，故日「毛」。故冬脉之至，应作「鼓阴至而绝日石」也。若果鼓阳至而绝，则成浮数而散之象，何得目「石」?张氏徒见「弦删钩。之误，未审鼓阳至而绝之「阳」字为亦误，亦挂万漏一也。「阴阳结斜」，「斜」应作「邪」。或古「斜，邪」通用欤?「三阳结谓之隔」，「隔」应作「水」。「三阴结谓之水」，「水」应作「隔」。所以然者，三阳为太阳，手太阳小肠，足太阳膀胱，小肠外围为水，膀胱内容为水，两太阳结邪，乃为水病。故三阳结，应作「水」。三阴为太阴，手太阴肺，足太阴脾。肺结邪，则气失运而不利脾结邪，则胃失助而不消。气不利，食不消，非隔而何?故三阴结应作「隔」。本篇末句「不过十日死」句下，新校正云：「详此阙一阳搏。」玩昧本节全文大意：「三阴俱搏二十日夜半死，二阴俱搏十三日夕时死，一阴俱搏十日死」。「三阳俱搏……三日死。三阴三阳俱搏……五日死。二阳俱搏其病温，死不治」。由此观之，阴脉俱搏死期缓，阳脉俱搏死期速。新校正云阙一阳搏。余意「不过十日死」句上，正可补「一阳俱搏」一句。按一阳为少阳，少阳居半表半里，处于阴阳之间，若一阳惧搏，刚死期亦应在阴阳俱死期之间，即五日十日之间也。二数折合，得七日半。正符「不过十日死」之数。又旬中「不过」二字，非含糊词，乃肯定语。盖谓不得过十日而死也。
《灵柩·九针十二原》「写日，必持内之」，「写日」之下应补「迎之，迎之意」五字。乃与下节「补日随之，随之意」相应。「审视血脉者」，「者」字衍，宜删之。「必在悬阳」，应作「心在悬阳」。「及与两卫」之「卫」字，《甲乙经》作「衡」，未洽。古说「眉目之间日衡」(蔡邕《释诲》有「扬衡含笑」之句)。余意本节文意，重在审视血脉。考面部之荣于血着无过于颧。
而两眉两目之间，于血关系不大。若以「衡」字作印堂解，又不应有「两」。因疑原文「卫」字，或是「额、顺、颂」等字之误。提出浅见，以供参考。「血脉者在腧横居，视之独澄，切之独坚」十五字，似应在前文「剌之无殆」之下。「五藏有六府，六府有十二原」句中「有六府」三字衍，可删之。读为「五藏六府有十二原」，乃易讲通。
《灵枢·经脉第十》「手太阴之别，名日列缺」。以下全文，应是《经别第十一》文字。应将下篇篇目「经别第十一」五字，移于「手太阴之别，名日列缺」之前。否则，张冠李戴矣。余于《灵》、《素》两书择出疑误之点，约一千余项。有待缮清敬烦同道指正。
余在主任针灸科室期间，曾解释经穴命名意义。
以任督二脉为人身阴阳经络两大纲领。比之乾坤两卦，其它太、少、明、厥，阴阳各六，则犹震、巽、坎、离、艮、兑六子也。即《奇经考》所云「督脉为阳脉之总纲」之意也。故余拟以督脉为十四经之首。又以「长强」穴为督脉各穴之首，亦即十四经所有诸穴之首。
推究经穴起源，当由养生静坐，体会经络动静之妙，有所心得，而志其位置察其流、注、敛、散，而识其性能。两者之义，俱由自觉而得。或喻之以物象，或证之事功，取两三文字之义，标示体用性能，而定其名称。若云必表而出之，虽圣人有所不能。
释「长强」。循环无端之谓长，健行不息之谓强。不然行程万里，终有尽时，力扛千钧，终有倦时。总归有限，何长、强之有?关尹子云：「营、卫之行，无顷刻止。」即指周身血气行动，统而言之也。吾人经常处此长、强之中，又经常行此长、强之事，须臾不离，人尽可知，而不暇自觉。惟养生家从而加以体会，得出无边妙用，而创成经穴学说。问何以证其然也?日l三l其功用能促进循环，资助健运也。
释「腰俞」。「俞」为「腧」之筒。「腧」为「输」之变。以字义推之，「俞」即「输」也。名「腰俞」者，以其为全腰之枢也。中医病理，崾有病多求之肾，俗呼内肾为腰子。故本穴又名「腰户」。剐其应证可想知矣。
释「阳关」。督脉为阳，卫旁傍足太阳之脉，本穴横平足太阳经之「大肠俞」。为督脉与足太阳经交通之隘道，故名「阳关」。灸本穴觉火气直入腹中，分布内脏，可证本穴有如关隘之用也。又如大肠有燥粪，则热及于脑，而现诸躁狂越之证，病名脏噪。此乃大肠郁热之气，由「大肠俞」传之「阳关」。又复循督上脑也。不然，大肠为贮粪之器，于脑何关?在治疗上取此穴以治此症，是明证也。
释「任脉」。滑伯仁日：「任之为言妊也。行腹部中行，为妇人生养之本。」又言「人身之有任督，犹天地之有子午也……分之于以见阴阳之不杂。合之于以见浑沦之无间，一而二，二而一也。」(见《十四经发挥》)余补充此意：任者，任重而道远之意也。人在爬行时，任脉在下，担负全身，故名之日「任」。
释「会阴」。任脉属阴，与冲脉惧起胞中，而任脉居于腹部之中。任脉两旁为足少阴经。冲脉循足少阴经上行。任冲肾俱属阴脉。故日任脉总摄全身之阴，而名其首穴为「会阴」，犹云诸阴经之总会也。
释「关元」。唐容川谓本穴为「元阴、元阳交关之所，即先天之气海」也。为养生吐纳吸气凝神之处，即老予所漏「玄之又玄，众妙之门」也。古「玄、元」通用，颠倒读之，即为「玄关」，古人多于此等名词守秘。故，故意颠倒其词，隐「玄关」而称「关元」。后之学者体会「元」字之义，想其为用当在「干元、坤元」也。研讨本穴，可与「命门、气海，白环」等穴汇参之。
释「紫宫」。洛书；「离为九紫」。在人身属心，紫为阳极之色，物极则反，而现胜已者之化。故紫较赤为黯，黯近于黑，黑属水，水克火，故日胜己。宫为尊长之居(心为君主之官)，故日「紫宫」，穴在「华盖」穴之下。《黄庭经》华盖注；「华盖之下多清凉……引动肾气，上布『紫宫』。盖以其两旁为肾水之经也。」看来人身阴阳，天生相济，十四经穴，同此一义。针灸推捏，亦即助使相济耳。余白愧才乏，此志不逮。谨将穴名，草创初解，提出数个，请同道哂瞥，权作谈心笑具耳。其中师心白是不治实际之处，诸希高明删正之。
余又常窃默，我年八旬尚能走中医道路，不禁自笑，喜顽躯尚健，未知老之已至矣。又常有所忧，虑老不知途，恐累友朋提拽也。只好尽我寸心，竭我绵力。
偶忆两事，附记如下：
(一)余在学医时，蒋鹤青先生自峨嵋还，叹说蜀道之难，外人行之，无时不戒慎恐惧也。吕师日：行医道之难，甚于行蜀道。戒慎恐惧之外，并当代病家忧患。二人大笑。余鲰4惕然有感，以为将来置身忧患恐惧中也。富贵玩乐，与我绝缘矣。五十年来头脑中多是病人苦况，眼中手中俱是书本子、笔杆子。人以为自苦乃尔，自以为责无旁贷也。古诗有云：「其人或有相思病，笺时偏少默时多。」可谓为我写照。大约同道前辈同学同志有甚于我者。
(二)亡友王哲言：其师高学良(辽宁人)往诊归来，额棱肿破。弟子问之，日碰电线杆子上。生日；师老矣，行路要小心，再出门须人侍从。师日；心不在焉，视而不见也。问师又想何书?日为重病谋治法耳口问何病?日血崩。用何药?日四两红花。当时忙为敷药，不即下问。迄今多年未解此义。虽有通因通用之法，何至红花四两之多?余日或此药另【有制法也。王急日；勿多言，你我演「火攻计」。一试所猜同否?因背坐各写所拟。余在凝思，王目我得之矣。余仅写出「童便炒」三字，转身见王写「用童便炒黑，研细分多次服」十一字。王日：多年疑团，一旦而解，启余者商也，值得痛饮。余臼未知令先师同此意否?王日靡错。待将来问之地下也，同大笑。饭后出门，王又戏日：小心电线杆子。余日，我还不到程度。叉复大笑。此事微不足道，犹中医路上一段美景也。今日思及，尚觉高兴。笔下有感，顺写七言两旬；「同是中医路上人，谈心何必曾相识。」摹古人意也。
勤求古训博采众方探索肿瘤的治疗上海中医学院教授钱伯文
【作者简介】钱伯文(1917～)，江苏无锡人。有四十余年的临床实践，曾任上海中医研究所肿瘤研究室主任。对于肿瘤的治疗，主张从调整整体着手，充分发挥正气的抗癌作用。通过长期的实践，初步总结了肿瘤妁辨证施治规律，用于临床行之有效。主要论著有《研究祖国医学，探索治癌规律》、《肿瘤的辨证施治》、《扶正祛邪相结合治疗癌症》、《钱伯文医案》等，其中《肿瘤的辨证施治》一书尤受欢迎。
我家世居无锡北门外，父亲务农兼营小船运输，一家人省吃俭用坚持让我念完了中学。
我在十七岁那年，生了一场伤寒，开始只当是伤风感冒没在意。后来高烧不退，神识嚎陇，母亲只有祈求菩萨。直等父亲回家，才请来了一位老中医，吃了两个多月的汤药，病始康复。这使我树立了学习医学的决心，并得到了父亲的支持。于是，我在十九岁那年考进了上海新中国医学院，踏上了学医的征途。
求学和行医
新中国医学院的院址在王家沙一幢大楼里，设备和条件都非常简陋，学生也不太多，但是师生间情况比较了解。老师一面教理论，一面带临床实习，集体上课，分别带教，理论与实践结合得较紧，学生接触临床的时间较长，积累的病种也就多了。因为每位老师都有一个诊所，我们可以从专长不同的老师那里，学习到各种不同流派的学术经验。在临床实习时，我有意跟从了三位不同风格的老师：朱南山(后因年迈力衰，改由其子鹤皋带教)、徐小圃以及章次公。
朱南山老师(1872～1938年)，是新中国医学院的创建人。善用伤寒方治病，而且运用得精确，晚年以擅长妇科著称，在治疗上是从调节脏腑气机功能着手的，注重于调气血、疏肝气、健脾气、补肾气。我在他老人家那里学到了如何「师古而化」，拿现代的话来说就是「古为夸用」。
徐小圃老师(1887～1961年)，是上海著名的儿科老中医。他在治病中注重阳气对人体的意义，认为小儿肉脆、血少、气弱，属于稚阴、稚阳之体，而决非世俗所谓「纯阳之体」。他推崇「圣人则扶阳抑阴」之论，主张治小儿须处处顾及阳气。他在治疗上偏重于用温阳药，其中尤其附子经常应用，量也比较大，一般都在9克以上。通过向徐老师学习，使我体会到阳气在人体的重要性，此后我在治疗中也很注意保护人体的阳气，重视运用扶正祛邪的法则以及注重调整脾肾功能。这些，都是在那时候得到了启发。
章次公老师(1903～1959年)，是新中国医学院教师，解放后去北京任中央卫生部中医顾问。他也是对我影响较大的老师之一。我经常到他的诊所去实习，他诊全收得很低，来就诊的以劳苦大众为多，且多重症，经他治疗往往效果较好。这主要由于他学识渊博，并能参台现代医学的理论。他侣导「双重诊断，一种治疗」的诊治方法，在他写的脉案上，常可见「……此神经衰弱之失眠，用药强壮神经之功能。」或「平素有习惯性便秘……肠之蠕动陷于麻痹状态，予千金温脾饮」等等，可见他在中西医结合方面是先行者。他用药简练，主次分明，击中要害，尤其无门户之见，不论经方、时方，甚至疗效较好的单方都能应用。他常说：「各家学说，互有短长。治学者，不应厚此薄彼，而须取长补短。」这实是经验之谈。他还善于应用虫类药，这对我以后治疗肿瘤时运用虫类药也有一定的影响。
通过四年的学习之后，我正式开始行医。当时在一家药店里坐堂，起先业务并不好。我在空余时间，利用药店的有利条件，对中药进行实物考察，比较药物的外形，尝试药物的性昧以及研究加工炮制，把书本上学到的知识在实践中对对号，这对于治病是很有帮助的。以后随着时间的推移，业务渐渐地忙起来了。那时候就诊的患者中，有一定数量是肝硬化腹水，按臌胀给予治疗。由于都是长期患病，所以体质较差，用逐水药受不了，用补药又恐留滞水湿之邪，所以就开始探索用扶正祛邪的方法来进行治疗。
在解放前的岁月里，我在学术上的进步是很缓慢的，只有迎来了解放和参加了中国共产党后，我的学术水平才有了真正的提高。
研究肿瘤的决心
肺（手太阴肺经）与肾（足少阴肾经）等四经的脉象，是用来对应春、夏、秋、冬四季的。按照“一阳”是阳气初生的意思，其脉象端直而长，这对应春天阳气生发的景象，所以敲击鼓面模拟这种脉象称为“弦”。等到阳气盛极之时，脉象应当有像波涛汹涌回旋的气势，所以敲击鼓面模拟阳气盛极的脉象称为“钩”。这一说法宜从张氏（张景岳或相关注家）改正。但是，“鼓阳盛至极而绝曰石”这句话中的“阳”字，应该是“阴”字的误写。根据全文大意，敲击鼓面模拟一阳之脉，是春脉，所以叫“弦”。敲击鼓面模拟阳气盛极之脉，是夏脉，所以叫“钩”。敲击鼓面模拟一阴之脉，是秋脉，所以叫“毛”。因此，冬脉的到来，应当写作“鼓阴至而绝曰石”。如果真的是“鼓阳至而绝”，那就成了浮数而散的脉象，怎么能叫做“石”呢？张氏只看到了“弦删钩”的错误，没有审察到“鼓阳至而绝”中的“阳”字也是错误的，这也是挂一漏万的做法。“阴阳结斜”中的“斜”字，应当作“邪”字。或许是古文中“斜”和“邪”通用吗？“三阳结谓之隔”中的“隔”字，应当作“水”字。“三阴结谓之水”中的“水”字，应当作“隔”字。之所以这样，是因为三阳指的是太阳经，包括手太阳小肠经和足太阳膀胱经，小肠外围主司水液，膀胱内部储存水液，两太阳经受邪气郁结，就会形成水病。所以“三阳结”应当作“水”。三阴指的是太阴经，包括手太阴肺经和足太阴脾经。肺经受邪气郁结，则气机失去运化而不通畅；脾经受邪气郁结，则胃失助益而不能消化食物。气机不通畅，食物不消化，这不是“隔”症又是什么呢？所以“三阴结”应当作“隔”。本篇末句“不过十日死”下面，新校正说：“详查此处缺了‘一阳搏’一句。”仔细玩味本节全文大意：“三阴俱搏二十日夜半死，二阴俱搏十三日夕时死，一阴俱搏十日死”，“三阳俱搏……三日死。三阴三阳俱搏……五日死。二阳俱搏其病温，死不治”。由此看来，阴脉俱搏的死期较缓，阳脉俱搏的死期较快。新校正说缺了“一阳搏”。我认为在“不过十日死”句子上面，正好可以补上“一阳俱搏”一句。按“一阳”为少阳经，少阳居于半表半里，处于阴阳之间，如果一阳俱搏，其死期也应当在阴阳俱死的死期之间，即五日到十日之间。这两个数字折合，得七日半。正符合“不过十日死”的说法。另外，句中“不过”二字，不是含糊之词，而是肯定语。意思是不得过十日而死。
《灵枢·九针十二原》中“写曰，必持内之”，“写曰”之下应补入“迎之，迎之意”五个字。这样才能与下节“补曰随之，随之意”相呼应。“审视血脉者”中的“者”字是衍文，应当删除。“必在悬阳”，应当作“心在悬阳”。“及与两卫”中的“卫”字，《甲乙经》作“衡”，不太贴切。古说“眉目之间曰衡”（蔡邕《释诲》中有“扬衡含笑”的句子）。我认为本节文意，重在审视血脉。考察面部荣华于血气的地方，没有比颧骨更明显的。而两眉两目之间，与血气的关系不大。如果把“衡”字解释为印堂，又不应该有“两”字。因此怀疑原文中的“卫”字，可能是“额、顺、颂”等字的误写。提出浅见，供参考。“血脉者在腧横居，视之独澄，切之独坚”这十五个字，似乎应该放在前文“刺之无殆”之下。“五脏有六腑，六腑有十二原”句中“有六腑”三字是衍文，可以删除。读作“五脏六腑有十二原”，就容易讲通了。
《灵枢·经脉第十》中“手太阴之别，名曰列缺”。以下全文，应是《经别第十一》的文字。应将下篇篇目“经别第十一”五个字，移于“手太阴之别，名曰列缺”之前。否则就是张冠李戴了。我从《灵枢》、《素问》两书中择出疑误的点，约一千余项。有待抄清后恭敬地烦请同道指正。
我在担任针灸科室主任期间，曾解释经穴命名的意义。
以任脉、督脉为人身阴阳经络的两大纲领。比作乾坤两卦，其他太、少、明、厥，阴阳各六经，就如同震、巽、坎、离、艮、兑六子卦一样。也就是《奇经考》所说的“督脉为阳脉之总纲”的意思。所以我拟定以督脉为十四经之首。又以“长强”穴为督脉各穴之首，也就是十四经所有诸穴之首。
推究经穴的起源，应当是由养生静坐，体会经络动静之妙，有所心得，从而记下其位置，观察其流、注、敛、散，从而认识其性能。这两方面的意义，都是由自觉而得的。或者用物象来比喻，或者用事功来验证，取两三文字的意义，标示体用性能，从而定下名称。如果说一定要表白出来，即使是圣人也有所不能。
解释“长强”。循环无端叫做“长”，健行不息叫做“强”。不然行程万里，终有尽头的时候，力扛千钧，终有疲倦的时候。总归是有限的，哪里有什么长、强呢？关尹子说：“营、卫之行，无顷刻止。”就是指周身血气行动，统而言之。我们人经常处在此长、强之中，又经常行此长、强之事，须臾不离，人人都知道，却无暇自觉。只有养生家从中加以体会，得出无边妙用，从而创成经穴学说。问何以证明它是这样的呢？回答说：它的功用能促进循环，资助健运。
解释“腰俞”。“俞”是“腧”的简体。“腧”是“输”的变体。推究字义，“俞”即“输”。名叫“腰俞”，是因为它是全腰的枢纽。中医病理中，腰痛有病多求之于肾，俗呼内肾为腰子。所以本穴又名“腰户”。对其应证可以想而知矣。
解释“阳关”。督脉属阳，护卫旁侧足太阳膀胱经的脉，本穴横平足太阳经的“大肠俞”。这是督脉与足太阳经交通的隘道，所以名叫“阳关”。灸本穴感觉火气直入腹中，分布内脏，可证明本穴有如关隘的作用。又如大肠有燥粪，则热波及于脑，而出现各种躁狂越的症状，病名脏躁。这是大肠郁热之气，由“大肠俞”传至“阳关”，又复循督脉上达于脑。不然，大肠是贮粪的器官，与脑有什么关系？在治疗上取此穴来治此症，是明确的证据。
解释“任脉”。滑伯仁说：“任之言妊也。行腹部中行，为妇人生养之本。”又说“人身之有任督，犹天地之有子午也……分之于以见阴阳之不杂。合之于以见浑沦之无间，一而二，二而一也。”（见《十四经发挥》）我补充这个意思：任者，任重而道远的意思。人在爬行时，任脉在下，担负全身，所以名叫“任”。
解释“会阴”。任脉属阴，与冲脉俱起于胞中，而任脉居于腹部之中。任脉两旁为足少阴肾经。冲脉循足少阴肾经上行。任脉、冲脉、肾脉俱属阴脉。所以说任脉总摄全身之阴，而命名其首穴为“会阴”，犹如说是诸阴经的总会。
解释“关元”。唐容川认为本穴是“元阴、元阳交关之所，即先天之气海”。是养生吐纳吸气凝神之处，也就是老子所说“玄之又玄，众妙之门”。古文中“玄、元”通用，颠倒读之，即为“玄关”，古人多对此类名词守秘。所以故意颠倒其词，隐去“玄关”而称“关元”。后来的学者体会“元”字的意义，猜想其为用应当在“干元、坤元”方面。研讨本穴，可与“命门、气海、白环”等穴汇参。
解释“紫宫”。洛书说：“离为九紫”。在人身属心，紫为阳极之色，物极则反，而现胜己者的变化。所以紫较赤为暗，暗近于黑，黑属水，水克火，所以说胜己。宫为尊长之居所（心为君主之官），所以叫“紫宫”，穴在“华盖”穴之下。《黄庭经》华盖注说：“华盖之下多清凉……引动肾气，上布‘紫宫’。”大概是因为其两旁为肾水之经的缘故。看来人身阴阳，天生相济，十四经穴，同此一义。针灸推拿，也就是助使相济罢了。我自愧才学匮乏，此志未能达到。谨将穴名，草创初步理解，提出数个，请同道哂笑，权作谈心笑具。其中师心自用是不切合实际的地方，希望高明之士删正。
我又常暗自思忖，我年已八旬还能走在中医道路上，不禁自笑，喜顽躯尚健，不知老之已至矣。又常有所忧，虑老不知途，恐累友朋提拽也。只好尽我寸心，竭我绵力。
偶然回忆起两件事，附记如下：
（一）我学医时，蒋鹤青先生从峨嵋回来，感叹说蜀道之难，外人行走，无时不戒慎恐惧。吕老师说：行医道之难，甚于行蜀道。除了戒慎恐惧之外，还要承担病家的忧患。两人大笑。我鲰生惕然有感，以为将来置身忧患恐惧中也。富贵玩乐，与我绝缘了。五十年来头脑中多是病人苦况，眼中手中俱是书本子、笔杆子。别人以为我自苦乃尔，自以为责无旁贷。古诗有云：“其人或有相思病，笺时偏少默时多。”可谓为我写照。大约同道前辈同学同志有甚于我者。
（二）亡友王哲言说：他的老师高学良（辽宁人）往诊归来，额头棱角肿破。弟子问之，说碰电线杆子上了。弟子说：师老矣，行路要小心，再出门须人侍从。老师说：心不在焉，视而不见也。问老师又想何书？说为重病谋治法耳。问什么病？说血崩。用什么药？说四两红花。当时忙为敷药，不即下问。迄今多年未解此义。虽有通因通用之法，何至红花四两之多？我说：或许此药另有制法也。王急忙说：勿多言，你我演“火攻计”。一试所猜同否？于是背坐各写所拟。我在凝思，王说我得了。我仅写出“童便炒”三字，转身见王写“用童便炒黑，研细分多次服”十一字。王说：多年疑团，一旦而解，启余者商也，值得痛饮。我说：未知令先师同此意否？王说不错。待将来问之地下也，同大笑。饭后出门，王又戏说：小心电线杆子。我说：我还不到程度。叉复大笑。此事微不足道，犹中医路上的一段美景也。今日思及，尚觉高兴。笔下有感，顺写七言两句：“同是中医路上人，谈心何必曾相识。”摹古人意也。
勤求古训博采众方探索肿瘤的治疗上海中医学院教授钱伯文
【作者简介】钱伯文(1917～)，江苏无锡人。有四十余年的临床实践，曾任上海中医研究所肿瘤研究室主任。对于肿瘤的治疗，主张从调整整体着手，充分发挥正气的抗癌作用。通过长期的实践，初步总结了肿瘤的辨证施治规律，用于临床行之有效。主要论著有《研究祖国医学，探索治癌规律》、《肿瘤的辨证施治》、《扶正祛邪相结合治疗癌症》、《钱伯文医案》等，其中《肿瘤的辨证施治》一书尤受欢迎。
我家世居无锡北门外，父亲务农兼营小船运输，一家人省吃俭用坚持让我念完了中学。
我在十七岁那年，生了一场伤寒，开始只当是伤风感冒没在意。后来高烧不退，神识昏蒙，母亲只有祈求菩萨。直等父亲回家，才请来了一位老中医，吃了两个多月的汤药，病始康复。这使我树立了学习医学的决心，并得到了父亲的支持。于是，我在十九岁那年考进了上海新中国医学院，踏上了学医的征途。
求学和行医
新中国医学院的院址在王家沙一幢大楼里，设备和条件都非常简陋，学生也不太多，但是师生间情况比较了解。老师一面教理论，一面带临床实习，集体上课，分别带教，理论与实践结合得较紧，学生接触临床的时间较长，积累的病种也就多了。因为每位老师都有一个诊所，我们可以从专长不同的老师那里，学习到各种不同流派的学术经验。在临床实习时，我有意跟从了三位不同风格的老师：朱南山(后因年迈力衰，改由其子鹤皋带教)、徐小圃以及章次公。
朱南山老师(1872～1938年)，是新中国医学院的创建人。善用伤寒方治病，而且运用得精确，晚年以擅长妇科著称，在治疗上是从调节脏腑气机功能着手的，注重于调气血、疏肝气、健脾气、补肾气。我在他老人家那里学到了如何“师古而化”，拿现代的话来说就是“古为今用”。
徐小圃老师(1887～1961年)，是上海著名的儿科老中医。他在治病中注重阳气对人体的意义，认为小儿肉脆、血少、气弱，属于稚阴、稚阳之体，而决非世俗所谓“纯阳之体”。他推崇“圣人则扶阳抑阴”之论，主张治小儿须处处顾及阳气。他在治疗上偏重于用温阳药，其中尤其附子经常应用，量也比较大，一般都在9克以上。通过向徐老师学习，使我体会到阳气在人体的重要性，此后我在治疗中也很注意保护人体的阳气，重视运用扶正祛邪的法则以及注重调整脾肾功能。这些，都是在那时候得到了启发。
章次公老师(1903～1959年)，是新中国医学院教师，解放后去北京任中央卫生部中医顾问。他也是对我影响较大的老师之一。我经常到他的诊所去实习，他诊金收得很低，来就诊的以劳苦大众为多，且多重症，经他治疗往往效果较好。这主要由于他学识渊博，并能参合现代医学的理论。他倡导“双重诊断，一种治疗”的诊治方法，在他写的脉案上，常可见“……此神经衰弱之失眠，用药强壮神经之功能。”或“平素有习惯性便秘……肠之蠕动陷于麻痹状态，予千金温脾饮”等等，可见他在中西医结合方面是先行者。他用药简练，主次分明，击中要害，尤其无门户之见，不论经方、时方，甚至疗效较好的单方都能应用。他常说：“各家学说，互有短长。治学者，不应厚此薄彼，而须取长补短。”这实是经验之谈。他还善于应用虫类药，这对我以后治疗肿瘤时运用虫类药也有一定的影响。
通过四年的学习之后，我正式开始行医。当时在一家药店里坐堂，起先业务并不好。我在空余时间，利用药店的有利条件，对中药进行实物考察，比较药物的外形，尝试药物的性味以及研究加工炮制，把书本上学到的知识在实践中对对号，这对于治病是很有帮助的。以后随着时间的推移，业务渐渐地忙起来了。那时候就诊的患者中，有一定数量是肝硬化腹水，按臌胀给予治疗。由于都是长期患病，所以体质较差，用逐水药受不了，用补药又恐留滞水湿之邪，所以就开始探索用扶正祛邪的方法来进行治疗。
在解放前的岁月里，我在学术上的进步是很缓慢的，只有迎来了解放和参加了中国共产党后，我的学术水平才有了真正的提高。
研究肿瘤的决心
The meridians of the Lung (Hand-Taiyin) and Kidney (Foot-Shaoyin), along with two others, correspond to the four seasons of Spring, Summer, Autumn, and Winter. According to the principle that "One Yang" represents the initial generation of Yang Qi, its pulse is straight and long, corresponding to the imagery of spring Yang Qi emerging; thus, drumming to simulate this pulse is termed "Xian" (Wiry). When Yang Qi reaches its peak, the pulse should have a surging, rolling momentum like waves; thus, drumming to simulate this peak Yang pulse is termed "Gou" (Hook). This interpretation should be corrected according to Zhang's view. However, in the phrase "drumming until Yang peaks and then ceases is called 'Shi' (Stone)," the character "Yang" is likely a typo for "Yin." Based on the overall context, drumming to simulate One Yang corresponds to the Spring pulse, hence "Xian." Drumming to simulate peak Yang corresponds to the Summer pulse, hence "Gou." Drumming to simulate One Yin corresponds to the Autumn pulse, hence "Mao" (Feather). Therefore, the Winter pulse arrival should be written as "drumming until Yin peaks and then ceases is called 'Shi'." If it were truly "drumming until Yang peaks and then ceases," it would present a floating, rapid, and scattered pulse image, how could it be called "Shi"? Zhang only noticed the error in "Xian deleted Gou," but failed to examine that the "Yang" in "drumming until Yang peaks and then ceases" was also an error; this is indeed picking one thing while missing another. In "Yin and Yang knotting and slanting," the character "Xie" (Slanting) should be "Xie" (Pathogenic Factor). Perhaps in ancient texts, "Xie" and "Xie" were used interchangeably? In "Three Yang knotting is called Ge (Intestinal Obstruction/Blockage)," the character "Ge" should be "Shui" (Water). In "Three Yin knotting is called Shui," the character "Shui" should be "Ge." The reason is that Three Yang refers to the Taiyang meridians, including the Hand-Taiyin Small Intestine Meridian and Foot-Taiyang Bladder Meridian. The exterior of the Small Intestine governs water, and the interior of the Bladder stores water. When both Taiyang meridians are affected by pathogenic factors, it results in Water Disease. Thus, "Three Yang knotting" should be "Water." Three Yin refers to the Taiyin meridians, including the Hand-Taiyin Lung Meridian and Foot-Taiyin Spleen Meridian. If the Lung Meridian is knotted by pathogenic factors, Qi loses its movement and becomes obstructed; if the Spleen Meridian is knotted, the Stomach loses assistance and cannot digest food. With obstructed Qi and undigested food, is this not "Ge" (Obstruction)? Thus, "Three Yin knotting" should be "Ge." At the end of this chapter, below the sentence "death within ten days," the New Correction states: "Upon detailed examination, the phrase 'One Yang pulsation' is missing here." Carefully pondering the full context of this section: "If all Three Yin pulses pulsate, death occurs at midnight on the 20th day; if all Two Yin pulses pulsate, death occurs at dusk on the 13th day; if all One Yin pulses pulsate, death occurs within 10 days... If all Three Yang pulses pulsate... death occurs in 3 days. If all Three Yin and Three Yang pulses pulsate... death occurs in 5 days. If all Two Yang pulses pulsate, the disease is Warmth, death is incurable." From this, we see that when Yin pulses all pulsate, the time to death is slower; when Yang pulses all pulsate, the time to death is faster. The New Correction says "One Yang pulsation" is missing. I believe that above the sentence "death within ten days," the phrase "One Yang all pulsate" can be inserted. Since "One Yang" refers to the Shaoyang Meridian, which resides between the exterior and interior, straddling Yin and Yang, if One Yang all pulsate, its time to death should fall between the times for Yin and Yang all pulsating, i.e., between 5 and 10 days. Averaging these two numbers gives 7.5 days, which fits the number "not exceeding ten days." Furthermore, the word "bu guo" (not exceeding/exactly) in the sentence is not vague but affirmative, meaning death shall not exceed ten days.
In *Ling Shu: Nine Needles and Twelve Sources*, the text reads "Saying 'Xie' (Drain), one must hold and insert it." Five characters "Ying Zhi, Ying Zhi Yi" (Meet it, meet it with intent) should be added after "Saying 'Xie'." This aligns with the following section "Saying 'Bu' (Tonify), follow it, follow it with intent." In "Examine the blood vessels," the character "Zhe" is a superfluous character and should be deleted. "Must be at Xuan Yang" should be read as "Heart at Xuan Yang." In "And with Liang Wei," the character "Wei" in *Jia Yi Jing* is written as "Heng," which is not quite apt. Ancient texts say "Between the eyebrows and eyes is called Heng" (Cai Yong's *Shi Hui* has the phrase "Raise Heng and smile"). I believe the emphasis of this section is on examining blood vessels. Examining where the face flourishes with blood, nothing exceeds the cheekbones. The area between the two eyebrows and two eyes has little relation to blood. If "Heng" is interpreted as Yintang, the character "Liang" (Two) should not be there. Therefore, I suspect the original character "Wei" might be a typo for characters like "E" (Forehead), "Shun," or "Song." Offering this shallow opinion for reference. The fifteen characters "Blood vessels reside horizontally at the Shu points, looking at them they are clear, palpating them they are firm" seem to belong under the preceding text "Needle without danger." In the sentence "Five Zang have Six Fu, Six Fu have Twelve Yuan," the three characters "have Six Fu" are superfluous and can be deleted. Reading it as "Five Zang and Six Fu have Twelve Yuan" makes it easier to understand.
In *Ling Shu: Meridians Chapter 10*, "The Luo-connecting vessel of Hand-Taiyin is named Lieque." The following full text should belong to *Meridians Branches Chapter 11*. The five characters "Meridians Branches Chapter 11" from the next chapter title should be moved before "The Luo-connecting vessel of Hand-Taiyin is named Lieque." Otherwise, it is attributing things incorrectly. I have selected about a thousand points of doubt and error from the *Ling Shu* and *Su Wen*. These await transcription and respectful correction by colleagues.
During my tenure as Director of the Acupuncture Department, I explained the meanings behind the naming of acupoints.
Ren Mai (Conception Vessel) and Du Mai (Governing Vessel) are the two major guidelines of Yin and Yang meridians in the human body. Compared to the Qian and Kun hexagrams, the other six Yin and six Yang meridians (Taiyang, Shaoyang, Yangming, Jueyin, Shaoyin, Taiyin) are like the six children hexagrams (Zhen, Xun, Kan, Li, Gen, Dui). This aligns with the statement in *Qi Jing Kao*: "Du Mai is the general guideline of all Yang meridians." Therefore, I propose placing Du Mai as the first of the Fourteen Meridians. Furthermore, I place the Changqiang (DU1) acupoint as the head of all Du Mai acupoints, and thus the head of all acupoints in the Fourteen Meridians.
Investigating the origin of acupoints, it likely stems from health-preserving meditation, experiencing the wonders of meridian dynamics and stillness, gaining insights, recording their locations, observing their flow, injection, convergence, and dispersion, and thereby recognizing their functions. Both aspects of meaning are derived from self-awareness. They may be metaphorically compared to objects or verified through practical effects, using two or three characters to indicate their substance and function, thereby establishing their names. If one insists on explicitly stating them, even sages would find it difficult.
Explaining "Changqiang" (DU1). "Chang" means endless circulation; "Qiang" means vigorous, ceaseless action. Otherwise, traveling ten thousand miles eventually ends, and lifting a thousand jun eventually brings fatigue. Everything is finite, so where is the "Chang" and "Qiang"? Guan Yinzi said: "The movement of Ying and Wei never stops for a moment." This refers generally to the movement of blood and Qi throughout the body. We humans constantly exist within this Chang and Qiang, constantly performing these Chang and Qiang actions, inseparable for a moment, known to everyone yet rarely self-aware. Only health preservers reflect upon this, deriving boundless utility, thereby creating the theory of acupoints. How to prove this? Its function promotes circulation and supports vigorous transport.
Explaining "Yaoshu" (DU2). "Shu" is the simplified form of "Shu" (Transport). "Shu" is a variant of "Shu" (Transfer). Deduced from character meaning, "Shu" means "Transfer." Named "Yaoshu" because it is the pivot of the entire waist. In TCM pathology, lower back diseases are often sought in the Kidney; colloquially, the internal kidney is called the "waist child." Hence, this point is also named "Yaohu" (Waist Door). Its indications can be inferred.
Explaining "Yangguan" (DU15). Du Mai is Yang, guarding the lateral Foot-Taiyang Bladder Meridian. This point is level with the Dachangshu (BL25) of the Foot-Taiyang Meridian. It is a narrow passage for communication between Du Mai and the Foot-Taiyang Meridian, hence named "Yangguan" (Yang Pass). Moxibustion on this point feels as if fire energy enters directly into the abdomen and distributes to the internal organs, proving its function as a pass. For instance, if the Large Intestine has dry feces, heat spreads to the brain, presenting symptoms of restlessness and mania, a condition called Zang Zao (Organ Agitation). This is due to stagnant heat in the Large Intestine transmitting from "Dachangshu" to "Yangguan," and then ascending via Du Mai to the brain. Otherwise, the Large Intestine is merely a container for feces; what connection does it have with the brain? Using this point to treat this condition in therapy is clear evidence.
Explaining "Ren Mai" (Conception Vessel). Hua Boren said: "Ren implies pregnancy. It runs along the midline of the abdomen and is the root of women's reproduction and nourishment." He also stated: "Having Ren and Du in the human body is like having Zi and Wu in heaven and earth... Dividing them reveals the non-mixing of Yin and Yang. Combining them reveals the seamless unity; one becomes two, two becomes one." (*Fourteen Meridians Unfolded*). I supplement this meaning: Ren implies bearing heavy responsibility over a long distance. When humans crawled, Ren Mai was at the bottom, bearing the weight of the whole body, hence named "Ren."
Explaining "Huiyin" (CV1). Ren Mai belongs to Yin, originating together with Chong Mai in the uterus, with Ren Mai situated in the center of the abdomen. Flanking Ren Mai is the Foot-Shaoyin Kidney Meridian. Chong Mai ascends along the Foot-Shaoyin Meridian. Ren, Chong, and Kidney meridians all belong to Yin meridians. Thus, it is said that Ren Mai governs all Yin in the body, and its first point is named "Huiyin" (Meeting of Yin), akin to saying it is the gathering place of all Yin meridians.
Explaining "Guanyuan" (CV4). Tang Rongchuan stated that this point is "the intersection of Primordial Yin and Primordial Yang, i.e., the Sea of Qi of the Pre-heaven." It is the place for health preservation, breathing exercises, inhaling, and concentrating the spirit, which is what Laozi referred to as "Mysterious again and mysterious, the gateway to all wonders." In ancient times, "Xuan" and "Yuan" were interchangeable. Read inversely, it becomes "Xuan Guan" (Mysterious Pass). Ancients often kept such terms secret. Thus, intentionally reversing the words, hiding "Xuan Guan" and calling it "Guanyuan." Later scholars, contemplating the meaning of "Yuan," speculated its use lay in "Qian Yuan" and "Kun Yuan." Studying this point can be cross-referenced with Mingmen (GV4), Qihai (CV6), and Baihuan (GV1).
Explaining "Zigong" (CV19). The Luoshu states: "Li is Nine Purple." In the human body, it corresponds to the Heart. Purple is the color of extreme Yang. When things reach extremes, they reverse, showing the transformation of that which conquers oneself. Thus, purple is darker than red; darkness approaches black; black belongs to Water; Water conquers Fire; hence, it is "that which conquers oneself." Gong means the residence of elders/superiors (the Heart is the Sovereign Official). Hence, "Zigong." The point is located below Huagai (CV20). The commentary on Huagai in *Huang Ting Jing* says: "Below Huagai is much coolness... drawing up Kidney Qi, distributing it upwards to 'Zigong'." This is likely because the meridians on both sides are Kidney Water meridians. It appears that Yin and Yang in the human body are naturally complementary; the same applies to the Fourteen Meridian acupoints. Acupuncture and massage also serve to assist this complementarity. I shamefully admit my lack of talent and inability to fully achieve this ambition. I hereby tentatively explain several acupoint names, offering them for colleagues' amusement, as a topic for casual conversation. Where I may have been subjective and impractical, I hope experts will correct me.
I often secretly reflect: being eighty years old and still walking the path of TCM, I cannot help but laugh at myself, rejoicing that my stubborn body remains healthy, unaware that old age has already arrived. Yet I often worry, fearing that in old age I might lose my way and burden my friends who guide me. I can only do my utmost with my humble heart and limited strength.
Occasionally recalling two incidents, I record them below:
(1) When I was studying medicine, Mr. Jiang Heqing returned from Mount Emei, sighing about the difficulty of the roads in Shu. Outsiders traveling there are always cautious and fearful. Teacher Lv said: The difficulty of practicing medicine is greater than traveling the roads of Shu. Beyond caution and fear, one must also bear the worries of patients. The two laughed heartily. I, a humble scholar, felt a sudden realization, knowing I would soon immerse myself in worries and fears. Wealth and pleasure were cut off from me. For fifty years, my mind has been filled with the suffering of patients, and my eyes and hands with books and pens. Others think I suffer greatly, but I feel it is my unshirkable duty. An ancient poem says: "Though one may have lovesickness, writing letters is rare, silence is common." This describes me well. Surely, many colleagues, seniors, classmates, and comrades share this experience more deeply than I.
(2) My late friend Wang Zheyán said: His teacher, Gao Xueliang (from Liaoning), returned from a house call with his forehead swollen and broken. The disciple asked why, and he said he bumped into a telephone pole. The disciple said: Teacher, you are old; walk carefully. Next time you go out, you need an attendant. The teacher said: If the mind is not focused, one sees without seeing. Asked what book the teacher was thinking of, he replied: Planning treatment for a severe illness. Asked what illness, he said: Metrorrhagia (uterine bleeding). Asked what medicine, he said: Four taels of Honghua (Carthamus). At the time, busy applying medicine, no further questions were asked. For many years, this meaning remained unsolved. Although there is a method of treating obstruction with purgatives (Tong Yin Tong Yong), why such a large dose of Honghua? I said: Perhaps this medicine has a different preparation method. Wang hurriedly said: Don't speak more, let us play a "Fire Attack Strategy." Let's test if our guesses match. Sitting back-to-back, we each wrote our proposals. While I was pondering, Wang said he had figured it out. I wrote only "Stir-fried with Child Urine" (Tong Bian Chao). Turning around, I saw Wang had written "Stir-fried black with Child Urine, ground into fine powder, taken in divided doses" (Yong Tong Bian Chao Hei, Yan Xi Fen Duo Ci Fu), eleven characters. Wang said: A mystery of many years solved in an instant, thanks to your discussion, worth a drink. I said: I wonder if your late teacher shared this idea? Wang said: No mistake. We will ask him underground later. We laughed loudly. After dinner, going out, Wang jokingly said: Watch out for telephone poles. I said: I'm not at that level yet. We laughed again. This trivial matter is still a beautiful scene on the path of TCM. Thinking of it today, I still feel happy. Moved by the pen, I casually wrote two seven-character lines: "We are all people on the path of TCM, why must we have met before to talk heart-to-heart?" Mimicking the ancients' intent.
Seeking Ancient Teachings Diligently, Collecting Formulas Broadly, Exploring Cancer Treatment - Professor Qian Bowen, Shanghai University of Traditional Chinese Medicine
[Author Profile] Qian Bowen (1917–), from Wuxi, Jiangsu. Has over forty years of clinical practice, formerly served as Director of the Tumor Research Office at the Shanghai Institute of Traditional Chinese Medicine. In the treatment of tumors, he advocates starting from adjusting the whole body, fully exerting the anti-cancer role of Zheng Qi (Upright Qi). Through long-term practice, he has preliminarily summarized the laws of syndrome differentiation and treatment for tumors, which has proven effective in clinical application. Major publications include *Researching Motherland Medicine, Exploring Laws of Cancer Treatment*, *Syndrome Differentiation and Treatment of Tumors*, *Combining Strengthening Upright Qi and Expelling Pathogens in Cancer Treatment*, *Medical Cases of Qian Bowen*, etc. Among them, *Syndrome Differentiation and Treatment of Tumors* is particularly popular.
My family has resided outside the North Gate of Wuxi for generations. My father engaged in farming and small boat transportation. The family saved every penny to insist on my completing middle school.
At the age of seventeen, I contracted Typhoid Fever. Initially, I dismissed it as a common cold and paid it no mind. Later, the high fever did not subside, and my consciousness became clouded. My mother could only pray to Bodhisattvas. Only when my father returned home did he invite an experienced TCM practitioner. After taking herbal decoctions for over two months, my illness finally recovered. This established my determination to study medicine and gained my father's support. Thus, at nineteen, I entered the Shanghai New China College of Traditional Chinese Medicine, embarking on my journey to become a doctor.
Studies and Practice
The campus of the New China College of Traditional Chinese Medicine was in a building at Wangjiasha. Facilities and conditions were very rudimentary, and there were not many students. However, teachers and students understood each other well. Teachers taught theory while leading clinical internships. Classes were collective, but instruction was individualized. Theory and practice were closely integrated. Students had longer contact with clinical settings and accumulated more disease types. Since each teacher had a clinic, we could learn academic experiences from various schools from teachers with different specialties. During clinical internships, I intentionally followed three teachers of different styles: Zhu Nanshan (later replaced by his son He Gao due to advanced age and frailty), Xu Xiaopu, and Zhang Cigong.
Teacher Zhu Nanshan (1872–1938) was the founder of the New China College of Traditional Chinese Medicine. He excelled in using formulas from *Shang Han Lun* (Treatise on Cold Damage) precisely. In his later years, he was famous for gynecology. In treatment, he started from regulating the Qi mechanism and function of Zang-Fu organs, focusing on regulating Qi and Blood, soothing Liver Qi, strengthening Spleen Qi, and tonifying Kidney Qi. Under him, I learned how to "learn from antiquity and transform it," or in modern terms, "make the past serve the present."
Teacher Xu Xiaopu (1887–1961) was a renowned pediatric TCM practitioner in Shanghai. In treating illnesses, he emphasized the significance of Yang Qi to the human body. He believed that children have fragile flesh, scarce blood, and weak Qi, belonging to the constitution of "Young Yin and Young Yang," and certainly not the secular notion of "Pure Yang Body." He advocated the doctrine "Sages support Yang and suppress Yin,"主张ing that treating children requires attending to Yang Qi everywhere. In treatment, he leaned towards using warming Yang herbs, especially Fuzi (Aconite Root), which he applied frequently and in relatively large doses, generally above 9 grams. Learning from Teacher Xu made me realize the importance of Yang Qi in the human body. Thereafter, I paid great attention to protecting the body's Yang Qi in treatment, valued the principles of strengthening Upright Qi and expelling pathogens, and focused on adjusting Spleen and Kidney functions. These were all inspired at that time.
Teacher Zhang Cigong (1903–1959) was a teacher at the New China College of Traditional Chinese Medicine and later served as a TCM Consultant to the Central Ministry of Health in Beijing after liberation. He was also one of the teachers who influenced me significantly. I often went to his clinic for internship. His consultation fees were very low, and most patients were working-class people, mostly with severe conditions. His treatments often yielded good results. This was mainly due to his profound knowledge and ability to integrate modern medical theories. He advocated a diagnostic method of "Dual Diagnosis, Single Treatment." In his medical records, one could often see phrases like "...this insomnia of neurasthenia, using medication to strengthen nerve function," or "Usually suffers from habitual constipation... intestinal peristalsis has fallen into a paralytic state, prescribing Qianjin Wenyin Decoction." This shows he was a pioneer in integrating Chinese and Western medicine. His prescriptions were concise, with clear primary and secondary focuses, hitting the vital points. He had no sectarian prejudices, applying classical formulas, contemporary formulas, and even single herbs with good efficacy alike. He often said: "Each school of thought has its strengths and weaknesses. Scholars of treatment should not favor one over the other but must learn from each other's strengths to offset weaknesses." This is truly a statement born of experience. He was also skilled in using insect medicines, which had a certain influence on my later use of insect medicines in treating tumors.
After four years of study, I officially began practicing medicine. At that time, I sat in a pharmacy. Initially, business was not good. In my spare time, utilizing the favorable conditions of the pharmacy, I conducted physical inspections of Chinese medicinal materials, compared their external appearances, experimented with their properties and flavors, and studied processing and preparation methods. Matching the knowledge learned from books with practice was very helpful for treating diseases. As time passed, business gradually became busier. Among the patients seen then, a certain number had liver cirrhosis with ascites, treated as Gu Zhang (Drum Distension). Since they had suffered from chronic illness, their physical constitution was poor. They could not tolerate water-draining drugs, yet using tonics feared retaining damp-water pathogens. Thus, I began exploring the method of strengthening Upright Qi while expelling pathogens for treatment.
In the years before liberation, my academic progress was very slow. Only after welcoming liberation and joining the Communist Party of China did my academic level truly improve.
Determination to Study Tumors