(二)学理论，贵乎溯源探流从东垣补中益气汤的应用开始，我反复阅读东垣的《内外伤辨惑论》、《脾胃论》，《兰室秘藏》，从中得到不少启发。特别是《脾胃论》大量引证《素问》、《灵枢》经文，阐畅脾胃学说，发难解惑，倡升降理论，制补中升阳诸方。由此我重点从脾胃生理、病理、病症、治法、方剂、药物各方面，对脾胃学说理论进行溯源探流，并将相类、相反的方面加以综合比较。如《内经》「人以胃气为本」和李中梓的「脾为后天之本」.《内经》「阳道实，阴道虚」和《伤寒论》阳明「胃家实」、太阴脾不足；东垣升脾阳，天士养胃阴，东垣「调脾胃以治五脏」和景岳「治五脏以调脾胃」。凡此种种，以名句、名方、主法、主药，分门别类，积累汇总，做分类卡片。其中特别欣赏张仲景《金匮要略》「四季脾旺不受邪」和周慎斋「诸病不愈寻到脾胃而愈者颇多」之语，并联系实际，用于临床。如有一再障病人，六年病史，选用西药和补肾养血中药无效，虽有五脏俱虚之症，但虚不受补；见其腹满、纳呆、便溏、苔腻，为寒湿困脾，投以藿香正气合平胃散，苦温燥湿，醒脾开胃，俾寒湿除而中土始健，谷气充则五脏得养。继以补气养血诸法，治疗乳糜腹水、血紫质病、冠心病等疑难疾患，亦获佳效(详见《中医杂志》一九八一年第二期段荣书文)。
(三)勤思索，总结经验教训我不仅习惯积累成功的经验，也注意从挫手的病例中总结失败教训。记得在江西永修县临证，曾有一批小儿夏季热患者，见发热、烦渴、尿频、纳呆、便溏、舌红，脉虚数。初辨证为阴虚暑热，以养阴清暑罔效。筹思良久，上渴下尿为辨证着眼，乃津掖敷布失常。「脾为胃行其沣液」。违鎏之这：廑丝睦置錾扭嗣带舟要。叉见发热、纳呆、便溏、舌红、脉虚数，显系脾阴不足，虚阳外浮所致。故投以陈无择六搜散、《局方》参苓白朮散等，用大量山药、扁豆、英实、莲肉滋润脾阴，兼合参术苓草健脾益气，脾土健则滓液输布，脾阴复而暑热自消，终以全功。
同时，我还常从别人冶疗失败的病铡中总结教训，积累经验。曾有刘姓婴儿，六个月，患肺炎，用青、链、红、庆大霉素无效，除发热无汗、咳嗽痰呜、憋气抬肩外，反起呕吐、厌食，且腹泻日五至二十次，大便呈绿色粘液状。询问其母，患儿平时消化欠佳，每易腹泻、呕吐。自服西药红霉素后，出现呕吐腹泻等症。可见脾胃已伤，为脾气不升、胃气失降所致。故嘱停用西药，节制哺乳量，以护胃气，上喘下泻且发热，俗谓「漏底伤寒」，如治喘咀宣肺易伤脾胃，治泻须调中又碍肺实。我思索，病情复杂，脾虚为本，肺实为标，当先治标，后治本。甩小青龙加黄芩汤(原方为石膏，因脾虚石膏不宜，易以黄芩)二剂，得汗后改投健牌和胃之参芩白朮散以培土生垒。
(四)精选药，反复推敲斟酌对药物的应用，我也不断在临证中积累经验，反复推敲，比较同类药物之异，异类药物之同。
如临床常用行气药物治脾胃气滞病症，有香附、乌药、木香、砂仁、陈皮、枳壳、厚朴、槟榔、大腹皮、蔻仁等，其辛香温燥，具止痛、除满、解郁、化痰，祛湿、和胃、运脾作用，部分药物还有平喘、活血、疏肝、通下的功效。但因辛燥又易耗气灼津，故不宜久用。以后在临证中发现《济阴纲目》加味乌药汤不仅可治妇人气滞痛经，对脾胃气滞庸证亦效。方内乌药、香附、砂仁、术香四昧行气，药性平和，且同中有异，异中有同。如香附行气而疏肝解郁，长于止痛；乌药行气除满，对胸腹痞满皆宜；木香行气而宽中止泻，对腹泻下痢较宜，砂仁行气而醒脾开胃，能芳香化湿。l临床常酌选其中=、三味小量(3～5克)配用，每取良效。
再如脾胃不和，胃气上逆，见呕吐、暖气、呃逆、吞酸等，余每以降逆和胃法，选旋复花、代赭石两药。起初我套用仲景旋复代赭汤，时效时不效。后辨为脾胃虚者甩原方较合适，如有肠胃实热见便秘一口干，苔腻者，则去参、草、枣加瓜萎、风化硝、大黄、枳实，降逆通下合用。可见选药精当必须在正确辨证基础上，始能积累合理的经验。
对越鞠丸、戊己丸、半夏泻心汤、枳术丸等方，余用药配伍比例亦视病人体质、症候的寒热虚实而定。如枳术丸，虚重白朮，实重枳实。戊已丸，寒君吴萸，热君黄连。越鞠丸，香附、川芎、苍朮、神曲、山栀治「六郁」，亦辨气、血、湿，痰、食、火郁的不同，而出入化裁。
在用药时，我每悉心体察。如逍遥散有薄荷以芳香解郁、升清理气，用量小，配伍妙。后酌加于脾胃方药中亦效。并仿其义改用荷叶、藿香叶，亦奏异曲同工之效。再在降逆方中加苏叶、枇杷叶，又取止呕肃肺之功。两者均为叶类药，荷叶、薄荷升清，杷叶、苏叶降浊。这样不断积累经验，看似寻常，从中亦可得到不少东西。
善归纳执简驭繁
做学问，不仅要重于积累，而且要把积累的东西归纳为简要的纲领，执筒驭繁，指导临床。
在肝病证治上，我重点学习《内经》，《难经》，《巢氏病源》、《千金》、《脏腑药式笺正》、《西溪书屋夜话录》，《笔花医镜》，乃至近人赵树屏、秦伯未等论肝的理论著作。但总感到肝病临床多见，而理论却头绪纷杂，我在上述基础上，用归纳法总结为以下几点；
(一)肝的生理「肝为将军之官」，主谋虑而藏魂，与现代解剖学神经系统有关。「肝藏血」，「人卧贝町血归于肝」，贮藏l血液，调节血量，与血循环相关。肝体阴而用阳，为二者的结合。
(二)肝病治法，一为养肝体，二为制肝用。养肝体乃养阴、养血，亦可从脏器相生方面着手。制肝用乃安镇、疏理，亦可从脏器相制方面着手。时或二者兼用。
(三)肝病证治分类
1．肝郁。以情志抑匍所致，每见胁肋胀满或窜痛等。法以芳香辛散，疏肝解郁。，方以四逆散、柴胡疏肝、逍遥、越鞠。药用柴胡、香附、川楝、佛手、橘叶，青皮等。兼火加芩、栀。
2．肝火。气有余便是火，从肝郁而来。证见面红、日赤、口苦、耳呜、头痛、急燥易怒、舌边尖红、苔黄，以面部症状为主。属实热体壮者，用清泻法，方如当归芦荟丸、龙胆泻肝汤。如症状较轻，或热盛而体虚，则当轻剂泄火，方如丹栀逍遥散、青蒿鳖甲汤，用桑叶、菊花、丹皮、丹参，栀子、茵陈、夏枯草、青蒿等。
3．肝阳。肝阳上越，或由肝血不足，或由肝肾阴虚，或由肝火上升所致。多见头痛、眩晕、易怒、耳鸣、眼花、失眠、口苦、舌红等症。肝血不足所致者，用柔肝潜阳，四物汤加潜阳药。肝火上升所致者，用平肝潜阳，加味磁朱丸、龙骨牡蛎汤。肝阴不足所致者，以滋阴潜阳，杞菊地黄汤加潜阳药。潜阳药有龙骨、牡蛎、磁石、石决明，珍珠母、代赭石等，选2～、3味即可，量宜大而先煎。
4．肝风。或由火，或由气郁，或由阴亏血少而来，属内风。风性动摇、善行数变，症见眩晕、震颤、抽搐、皮肤自觉如虫行。治宜熄风于内，不可辛燥灼液伤滓。方如天麻钩藤汤，热盛发痉以羚角钩藤沥，血燥风动以黄连阿胶鸡子黄汤，阴虚风动以三甲复脉汤。
5．肝虚。多为阴血不足。又因乙癸同源，故肝阴不足可兼肾阴虚证。肝阴虚不能潜阳，故义为阴虚阳亢。补肝血用四物、当归补血汤；补肝阴以一贯煎、杞菊地黄汤。如阴血不足，症以疼痛为主的可以柔肝法，用芍药甘草汤、当归芍药散。如肝虚血不内藏，则以胶艾四物加止血药，常用于妇人崩漏。如肝虚不固，血不养胎之滑胎或不孕，常以胶艾四物合补中益气汤。
6．肝寒。肝病大多偏热，但问亦有寒证。肝之实寒证，如积聚症瘕宜于温化，以《沈氏尊生书》血症丸，肝之虚寒则投以景岳暖肝煎。
这样归纳，将错综复杂的肝病分为六类，以虚宴寒热阴阳辨证，便于临床使用，也适于授徒教学。当然这还是要在正确掌握辨证论治思想的基础上，才能灵活出入，否则就会成为无源之水，无本之木。此外，我曾将理脾治法，归纳为益气、升举、温中、清热、理气、固涩、通下、祛湿、养阴、消导十法，以攻和补为纲。攻法为通下、理气、清热、祛湿、消导，补法为益气、升举、温中、固涩、养阴。凡此种种，可知归纳在学习过程中的重要性。
总之，做学问，干事业，必须要从良师、交知友，为事业打好基础。善归纳，重积累，熟读、精思、妙用，亦所谓「厚积而薄发」，尤为学习过程中不可缺少。这就是我一点浅薄的体会，提出来供大家参考。
(陆寿康整理)
治学杂谈
中医研究院广安门医院副教授，副主任医师谢海洲
【作者简介】谢海洲(1919～)，河北临榆县人。幼承家技，从事中医教学、临床和科研工作近四十年。致力于本草学的研究，对于中医理论和临床也有一定造诣。主要著作有《中药常识》、《常用药品小辞典》(与于力合编)、《药物手册·中药部分》，《北京四大名医》等。
我业医近四十年，虽小有成绩，然教训也不少，谈一淡为后学者借鉴。
幼承家技博采众长
我出身一个中医的家庭，祖父、父母和叔父都是终生以医为业。祖父是一位穷秀才，不事生产，只知读书，且为绅士们教家馆，有时自己也课徒。他经营了两间小药铺，代卖成药，兼看病。父亲、叔父、母亲随祖父学习医术，经常采集当地药材，去杂晾干，为病人做些丸散膏丹之类，收些小赞以度日。
祖父课徒很有经验，主张先学《医宗金鉴·杂病心法要诀》，然后学程锺龄的《医学心悟》，参考《笔花医镜》、《医宗必读》，再学习《内经知要》，参考《灵素类纂约注》，回过头来学习陈修园的《伤寒论浅注》、《金匮要略浅注》，看《医学从众录》、《医学实在易》，背《长沙方歌括》。这种先《伤寒》、《金匮》，后《温病》的教学自学方法，北方民间医生大都相似，与南方医生先《温病》、后《伤寒》的学习方法迥然有别。他十分重视背诵，身体力行，能从头至尾背诵《医宗金鉴》和陈修园医书二十四种。我在家庭影响下，到十二、三岁时已能读《古文观止》及一些医书，并能背诵二、三十篇古文和《内经知要》及一些药物、方歌等。
在「九·一八」事变前，父亲害急性传染病故去，母亲也放弃中医事业，进入山海关普济医院随外国季大夫(犹太人)学习西医，后来就随同到北京妇婴医院工作(为教会医院)。我初中毕业后随母到京，为生活所迫，在医院开电梯，并利用工余，在青年会学习英文。
进北京第二年报考汇文中学，因母亲在教会医院工作，子女得以免费并可领取助学金。还可利用每年寒暑假在图书馆工作的机会，得以翻阅文史线装书。此时深得国文教员李戏鱼、高庆赐的指点，学习他们的讲稿、方案、笔记等。毕业后，留校教初中语文，在此期间以志于医学，得与余冠五探讨医学理论。在任教同时考入北大农学院学习两年日文，大部精力仍教书习医。此时结识了周军声老师。周先生医学娴熟，善于诱掖后进，在他的帮助下，自学了同仁会与上海博学会的西医书。更值得提及的是，经周先生介绍此间得以拜赵烯黄先生为师。赵先生是本草学专家，而且对文献学、文史版本考据校雠学都有研究，鉴定古文物经验也相当丰富。他常提供我图书实物，指导阅读，并为修改稿件，为我在本草方面的学习奠定了基础。赵先生教读书与自学的方法等，使我打消了学西医的念头，又回转来学习中医了。自此多年来，追随赵先生，深得其耐心教诲，受益良多。在赵先生处结识了徐衡之先生。他是上海新中国医学院教师，与章次公先生最为要好，他学问渊博，得以互相问难，探讨医理，广开了眼界，提高了学术水平。至此决心深入钻研中医理论及本草方剂等，于一九四七年投考中医，通过鉴定合格，终于夙愿得偿。
一九五0年，伤寒学家陈慎吾，约我协助为其主办的汇通中医学校担任本草方剂的讲授，并有幸先后聆听陈先生讲《伤寒论》达三、四遍之多，深感差距之大。尽管我看过、背诵过《伤寒论》，也看过注家，但很多还是一知半解。陈先生条条用自己独到见解来解释，不拘于注家，而是前后呼应，左右逢源，融会贯通。并采用类证、类方、类病等归类方法研究，条理有序，一目了然，易学易记。后来，我将这种方法应用到《金匮》学习和读其它的书，也无不效验。
我在北京市中医进修学校教书时，叉得遇钱达根先生，他熟谙古典文学，通干嘉考据之学，通过共同编写讲稿，向他学了不少东西。又经常请教过瞿文楼先生、金书田先生。瞿先生主张背诵《神农本草经三家注》[张隐巷、叶天士(实为姚球)陈修圆]，使我在本草研究上受益匪浅。
众所周知，祖国医学源流久远，流派极多，学术见解各有千秋。我早年较注重拜师访友，与同道互相切磋，不耻下问，深得诸家之益处。
(二) 学习中医理论，贵在追本溯源、探究流变。我从研读李东垣的《补中益气汤》应用开始，反复阅读李东垣所著的《内外伤辨惑论》、《脾胃论》和《兰室秘藏》，从中获得了不少启发。特别是《脾胃论》大量引用《黄帝内经·素问》和《黄帝内经·灵枢》的经文，阐发畅达脾胃学说，解决疑难困惑，倡导气机升降理论，创制了补中升阳的各种方剂。由此，我重点从脾胃的生理功能、病理变化、病症表现、治疗方法、方剂和药物各方面，对脾胃学说的理论进行追本溯源和探究流变，并将相似或相反的方面加以综合比较。例如，《黄帝内经》所说的“人以胃气为本”与李中梓提出的“脾为后天之本”；《黄帝内经》所说的“阳道实，阴道虚”与《伤寒论》中阳明病的“胃家实”和太阴病的脾不足；李东垣主张升发脾阳，叶天士主张滋养胃阴；李东垣提出“调脾胃以治五脏”，而张景岳提出“治五脏以调脾胃”。凡此种种，我将这些名句、名方、主要治法和主药，分门别类，积累汇总，制作成分类卡片。其中我特别欣赏张仲景在《金匮要略》中提到的“四季脾旺不受邪”以及周慎斋所说的“诸病不愈寻到脾胃而愈者颇多”这两句话，并结合临床实际加以运用。例如曾有一位再生障碍性贫血患者，病史六年，选用西药和补肾养血的中药均无效，虽然表现出五脏俱虚的症状，但身体虚弱无法承受补益；观察到其腹部胀满、食欲不振、大便溏薄、舌苔腻，判断为寒湿困阻脾土，于是投用藿香正气散合平胃散，利用苦温之性燥湿，醒脾开胃，使寒湿去除后中焦脾胃之气始得强健，谷气充足则五脏得到滋养。随后采用补气养血等法治愈乳糜腹水、血紫质病、冠心病等疑难疾患，也获得了良好疗效（详见《中医杂志》1981年第2期段荣书文章）。
(三) 勤于思考，总结经验教训。我不仅习惯积累成功的经验，也注意从治疗失败的病例中总结失败的教训。记得在江西永修县临证时，曾遇到一批小儿夏季热患者，表现为发热、烦躁口渴、尿频、食欲不振、大便溏薄、舌红、脉虚数。起初辨证为阴虚暑热，使用养阴清暑的方法无效。经过深思熟虑，认为上渴下尿是辨证的着眼点，乃津液敷布失常所致。“脾为胃行其津液”，违背了这一规律……（原文此处有乱码：违鎏之这：廑丝睦置錾扭嗣带舟要。叉见）再次见到发热、食欲不振、大便溏薄、舌红、脉虚数，显系脾阴不足，虚阳外浮所致。因此投用陈无择的六神散、《太平惠民和剂局方》的参苓白术散等，重用山药、扁豆、芡实、莲子肉滋润脾阴，兼合人参、白术、茯苓、甘草健脾益气，脾土健运则津液输布正常，脾阴恢复而暑热自然消退，最终取得痊愈。
同时，我也常从别人治疗失败的病例中总结教训，积累经验。曾有一个姓刘的婴儿，六个月大，患肺炎，使用青霉素、链霉素、红霉素、庆大霉素无效，除了发热无汗、咳嗽痰鸣、憋气抬肩外，反而出现呕吐、厌食，且腹泻每天五至二十次，大便呈绿色粘液状。询问其母亲，患儿平时消化欠佳，容易腹泻、呕吐。自服西药红霉素后，出现呕吐腹泻等症状。可见脾胃已受损，这是脾气不升、胃气失降所致。因此嘱咐停用西药，节制哺乳量，以保护胃气。上喘下泻且发热，俗称为“漏底伤寒”，如果治喘宣肺容易损伤脾胃，治泻调理中焦又碍于肺气实证。我思考病情复杂，脾虚为本，肺实为标，应当先治标，后治本。使用小青龙加黄芩汤（原方中有石膏，因脾虚石膏不宜，故改为黄芩）两剂，得汗后改投健脾和胃的参苓白术散以培土生金。
(四) 精选药物，反复推敲斟酌。对于药物的应用，我也不断在临证中积累经验，反复推敲，比较同类药物的差异，异类药物的相同之处。
如临床上常用行气药物治疗脾胃气滞病症，有香附、乌药、木香、砂仁、陈皮、枳壳、厚朴、槟榔、大腹皮、蔻仁等，它们具有辛香温燥的特性，具备止痛、除满、解郁、化痰、祛湿、和胃、运脾的作用，部分药物还有平喘、活血、疏肝、通下的功效。但因辛燥又容易耗气灼伤津液，所以不宜久用。后来在临证中发现《济阴纲目》中的加味乌药汤不仅可以治疗妇人气滞痛经，对脾胃气滞病症也有效。方内乌药、香附、砂仁、木香四味行气，药性平和，且同中有异，异中有同。如香附行气而疏肝解郁，长于止痛；乌药行气除满，对胸腹痞满皆适宜；木香行气而宽中止泻，对腹泻下痢较适宜；砂仁行气而醒脾开胃，能芳香化湿。临床上常酌情选取其中两、三味小剂量（3～5克）配伍使用，每取良效。
再如脾胃不和，胃气上逆，出现呕吐、嗳气、呃逆、吞酸等症状，我常用降逆和胃法，选旋复花、代赭石两药。起初我套用张仲景的旋复代赭汤，有时有效有时无效。后来辨明脾胃虚者用原方较合适，如有肠胃实热见便秘口干、舌苔腻者，则去掉人参、甘草、大枣，加入瓜蒌、风化硝、大黄、枳实，降逆通下合用。可见选药精当必须在正确辨证的基础上，才能积累合理的经验。
对于越鞠丸、戊己丸、半夏泻心汤、枳术丸等方剂，我用药配伍比例也视病人的体质、症候的寒热虚实而定。如枳术丸，虚证重用白术，实证重用枳实。戊己丸，寒证以吴茱萸为君，热证以黄连为君。越鞠丸，香附、川芎、苍术、神曲、山栀治疗“六郁”，也辨别气、血、湿、痰、食、火郁的不同，而出入化裁。
在用药时，我每每悉心体察。如逍遥散中有薄荷以芳香解郁、升清理气，用量小，配伍巧妙。后来酌情加入脾胃方药中也有效。并仿照其意改用荷叶、藿香叶，也奏异曲同工之效。再在降逆方中加入苏叶、枇杷叶，又取止呕肃肺之功。两者均为叶类药，荷叶、薄荷升清，枇杷叶、苏叶降浊。这样不断积累经验，看似寻常，从中亦可得到不少东西。
善于归纳，执简驭繁
做学问，不仅要重于积累，而且要把积累的东西归纳为简要的纲领，执简驭繁，指导临床。
在肝病证治上，我重点学习《黄帝内经》、《难经》、《诸病源候论》、《千金方》、《脏腑药式笺正》、《西溪书屋夜话录》、《笔花医镜》，乃至近人赵树屏、秦伯未等论肝的理论著作。但总感到肝病临床多见，而理论却头绪纷杂，我在上述基础上，用归纳法总结为以下几点：
(一) 肝的生理：“肝为将军之官”，主谋虑而藏魂，与现代解剖学神经系统有关。“肝藏血”，“人卧则血归于肝”，贮藏血液，调节血量，与血液循环相关。肝体阴而用阳，是二者的结合。
(二) 肝病治法，一为养肝体，二为制肝用。养肝体即养阴、养血，也可从脏器相生方面着手。制肝用即安镇、疏理，也可从脏器相制方面着手。时而二者兼用。
(三) 肝病证治分类
1. 肝郁。由情志抑郁所致，常见胁肋胀满或窜痛等。治法以芳香辛散，疏肝解郁。方剂以四逆散、柴胡疏肝散、逍遥散、越鞠丸为主。药用柴胡、香附、川楝子、佛手、橘叶、青皮等。兼火加黄芩、栀子。
2. 肝火。气有余便是火，从肝郁而来。证见面红、目赤、口苦、耳鸣、头痛、急躁易怒、舌边尖红、苔黄，以面部症状为主。属实热体壮者，用清泻法，方如当归芦荟丸、龙胆泻肝汤。如症状较轻，或热盛而体虚，则当轻剂泄火，方如丹栀逍遥散、青蒿鳖甲汤，用桑叶、菊花、丹皮、丹参、栀子、茵陈、夏枯草、青蒿等。
3. 肝阳。肝阳上越，或由肝血不足，或由肝肾阴虚，或由肝火上升所致。多见头痛、眩晕、易怒、耳鸣、眼花、失眠、口苦、舌红等症。肝血不足所致者，用柔肝潜阳法，四物汤加潜阳药。肝火上升所致者，用平肝潜阳法，加味磁朱丸、龙骨牡蛎汤。肝阴不足所致者，以滋阴潜阳法，杞菊地黄汤加潜阳药。潜阳药有龙骨、牡蛎、磁石、石决明、珍珠母、代赭石等，选2～3味即可，量宜大而先煎。
4. 肝风。或由火，或由气郁，或由阴亏血少而来，属内风。风性动摇、善行数变，症见眩晕、震颤、抽搐、皮肤自觉如虫行。治宜熄风于内，不可辛燥灼液伤津。方如天麻钩藤汤，热盛发痉以羚角钩藤汤，血燥风动以黄连阿胶鸡子黄汤，阴虚风动以三甲复脉汤。
5. 肝虚。多为阴血不足。又因乙癸同源，故肝阴不足可兼肾阴虚证。肝阴虚不能潜阳，故亦为阴虚阳亢。补肝血用四物汤、当归补血汤；补肝阴以一贯煎、杞菊地黄汤。如阴血不足，症以疼痛为主的可以柔肝法，用芍药甘草汤、当归芍药散。如肝虚血不内藏，则以胶艾四物汤加止血药，常用于妇人崩漏。如肝虚不固，血不养胎之滑胎或不孕，常以胶艾四物汤合补中益气汤。
6. 肝寒。肝病大多偏热，但也有寒证。肝之实寒证，如积聚症瘕宜于温化，以《沈氏尊生书》血症丸，肝之虚寒则投以张景岳暖肝煎。
这样归纳，将错综复杂的肝病分为六类，以虚实寒热阴阳辨证，便于临床使用，也适于授徒教学。当然这还是要在正确掌握辨证论治思想的基础上，才能灵活出入，否则就会成为无源之水，无本之木。此外，我曾将理脾治法，归纳为益气、升举、温中、清热、理气、固涩、通下、祛湿、养阴、消导十法，以攻和补为纲。攻法为通下、理气、清热、祛湿、消导，补法为益气、升举、温中、固涩、养阴。凡此种种，可知归纳在学习过程中的重要性。
总之，做学问，干事业，必须要从良师、交知友，为事业打好基础。善归纳，重积累，熟读、精思、妙用，亦所谓“厚积而薄发”，尤为学习过程中不可缺少。这就是我一点浅薄的体会，提出来供大家参考。
(陆寿康整理)
治学杂谈
中医研究院广安门医院副教授，副主任医师谢海洲
【作者简介】谢海洲(1919～)，河北临榆县人。幼承家技，从事中医教学、临床和科研工作近四十年。致力于本草学的研究，对于中医理论和临床也有一定造诣。主要著作有《中药常识》、《常用药品小辞典》(与于力合编)、《药物手册·中药部分》，《北京四大名医》等。
我业医近四十年，虽小有成绩，然教训也不少，谈一谈为后学者借鉴。
幼承家技博采众长
我出身一个中医的家庭，祖父、父母和叔父都是终生以医为业。祖父是一位穷秀才，不事生产，只知读书，且为绅士们教家馆，有时自己也课徒。他经营了两间小药铺，代卖成药，兼看病。父亲、叔父、母亲随祖父学习医术，经常采集当地药材，去杂晾干，为病人做些丸散膏丹之类，收些小资以度日。
祖父课徒很有经验，主张先学《医宗金鉴·杂病心法要诀》，然后学程钟龄的《医学心悟》，参考《笔花医镜》、《医宗必读》，再学习《内经知要》，参考《灵素类纂约注》，回过头来学习陈修园的《伤寒论浅注》、《金匮要略浅注》，看《医学从众录》、《医学实在易》，背《长沙方歌括》。这种先《伤寒》、《金匮》，后《温病》的教学自学方法，北方民间医生大都相似，与南方医生先《温病》、后《伤寒》的学习方法迥然有别。他十分重视背诵，身体力行，能从头至尾背诵《医宗金鉴》和陈修园医书二十四种。我在家庭影响下，到十二、三岁时已能读《古文观止》及一些医书，并能背诵二、三十篇古文和《内经知要》及一些药物、方歌等。
在“九·一八”事变前，父亲害急性传染病故去，母亲也放弃中医事业，进入山海关普济医院随外国季大夫(犹太人)学习西医，后来就随同到北京妇婴医院工作(为教会医院)。我初中毕业后随母到京，为生活所迫，在医院开电梯，并利用工余，在青年会学习英文。
进北京第二年报考汇文中学，因母亲在教会医院工作，子女得以免费并可领取助学金。还可利用每年寒暑假在图书馆工作的机会，得以翻阅文史线装书。此时深得国文教员李戏鱼、高庆赐的指点，学习他们的讲稿、方案、笔记等。毕业后，留校教初中语文，在此期间以志于医学，得与余冠五探讨医学理论。在任教同时考入北大农学院学习两年日文，大部精力仍教书习医。此时结识了周军声老师。周先生医学娴熟，善于诱掖后进，在他的帮助下，自学了同仁会与上海博学会的西医书。更值得提及的是，经周先生介绍此间得以拜赵烯黄先生为师。赵先生是本草学专家，而且对文献学、文史版本考据校雠学都有研究，鉴定古文物经验也相当丰富。他常提供我图书实物，指导阅读，并为修改稿件，为我在本草方面的学习奠定了基础。赵先生教读书与自学的方法等，使我打消了学西医的念头，又回转来学习中医了。自此多年来，追随赵先生，深得其耐心教诲，受益良多。在赵先生处结识了徐衡之先生。他是上海新中国医学院教师，与章次公先生最为要好，他学问渊博，得以互相问难，探讨医理，广开了眼界，提高了学术水平。至此决心深入钻研中医理论及本草方剂等，于一九四七年投考中医，通过鉴定合格，终于夙愿得偿。
一九五0年，伤寒学家陈慎吾，约我协助为其主办的汇通中医学校担任本草方剂的讲授，并有幸先后聆听陈先生讲《伤寒论》达三、四遍之多，深感差距之大。尽管我看过、背诵过《伤寒论》，也看过注家，但很多还是一知半解。陈先生条条用自己独到见解来解释，不拘于注家，而是前后呼应，左右逢源，融会贯通。并采用类证、类方、类病等归类方法研究，条理有序，一目了然，易学易记。后来，我将这种方法应用到《金匮》学习和读其它的书，也无不效验。
我在北京市中医进修学校教书时，又得遇钱达根先生，他熟谙古典文学，通乾嘉考据之学，通过共同编写讲稿，向他学了不少东西。又经常请教过瞿文楼先生、金书田先生。瞿先生主张背诵《神农本草经三家注》[张隐庵、叶天士(实为姚球)陈修园]，使我在本草研究上受益匪浅。
众所周知，祖国医学源流久远，流派极多，学术见解各有千秋。我早年较注重拜师访友，与同道互相切磋，不耻下问，深得诸家之益处。
(II) Learning Theories: The Importance of Tracing the Source and Exploring the Flow. Starting with the application of Li Dongyuan's *Buzhong Yiqi Tang* (Tonify the Middle and Augment Qi Decoction), I repeatedly studied Li Dongyuan's *Wai Nei Shang Bian Huo Lun* (Differentiation of Internal and External Injury and Confusion), *Pi Wei Lun* (Treatise on the Spleen and Stomach), and *Lan Shi Mi Cang* (Secrets of the Orchid Chamber), gaining considerable inspiration from them. In particular, *Pi Wei Lun* extensively quotes scriptures from the *Huangdi Neijing Suwen* (Yellow Emperor's Inner Canon: Basic Questions) and *Huangdi Neijing Lingshu* (Yellow Emperor's Inner Canon: Spiritual Pivot), elucidating the theory of the Spleen and Stomach, resolving difficulties, advocating the theory of Qi mechanism ascending and descending, and formulating various formulas for tonifying the middle and raising Yang. From this, I focused on tracing the source and exploring the flow of the Spleen and Stomach theory from aspects such as physiological functions, pathological changes, clinical manifestations, treatment methods, formulas, and herbs. I comprehensively compared similar and opposing aspects. For example, the statement in the *Neijing* "The human body relies on Stomach Qi as its foundation" versus Li Zhongzi's "The Spleen is the foundation of the post-heaven"; the *Neijing*'s "The path of Yang is solid/excess, the path of Yin is hollow/deficiency" versus the *Shanghan Lun*'s description of Yangming disease as "Stomach household excess" and Taiyin disease as Spleen deficiency; Li Dongyuan's elevation of Spleen Yang versus Ye Tianshi's nourishment of Stomach Yin; Li Dongyuan's "Regulate the Spleen and Stomach to treat the five Zang organs" versus Zhang Jingyue's "Treat the five Zang organs to regulate the Spleen and Stomach." All these famous quotes, famous formulas, main methods, and principal herbs were categorized, accumulated, and summarized into classification cards. Among these, I particularly appreciated Zhang Zhongjing's words in *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet) that "When the Spleen is prosperous in the four seasons, it does not accept evil pathogens," and Zhou Shenzhai's saying that "Many diseases that do not heal can be cured by seeking the Spleen and Stomach." I applied these to clinical practice. For instance, a patient with aplastic anemia had a six-year history. Western medicines and Chinese herbal medicines for tonifying the Kidney and nourishing blood were ineffective. Although there were symptoms of deficiency in all five Zang organs, the body was too weak to tolerate tonification. Observing abdominal fullness, poor appetite, loose stools, and a greasy tongue coating, I diagnosed Cold-Dampness encumbering the Spleen. I prescribed Huoxiang Zhengqi San (Agaricus Decoction) combined with Pingwei San (Calm the Stomach Powder), using bitter-warm properties to dry dampness, awaken the Spleen, and open the stomach. Once the Cold-Dampness was eliminated, the central Earth Qi began to strengthen, and when Grain Qi was sufficient, the five Zang organs were nourished. Subsequently, using methods of tonifying Qi and nourishing blood, I achieved good results in treating difficult diseases such as chylous ascites, porphyria, and coronary heart disease (see Duan Rongshu's article in *Journal of Traditional Chinese Medicine*, 1981, Issue 2).
(III) Diligent Thinking: Summarizing Experience and Lessons Learned. I not only habitually accumulate successful experiences but also pay attention to summarizing lessons from failed cases. I remember practicing in Yongxiu County, Jiangxi, where I encountered a group of pediatric summer heat patients presenting with fever, irritability and thirst, frequent urination, poor appetite, loose stools, red tongue, and a deficienct-rapid pulse. Initially, I differentiated this as Yin-deficient Summer Heat and used methods to nourish Yin and clear Summer Heat without effect. After deep contemplation, I realized that upper thirst and lower frequent urination were the key points for differentiation, indicating abnormal distribution of Body Fluids. "The Spleen transports fluids for the Stomach." Violating this principle... [Text corruption in original: 违鎏之这：廑丝睦置錾扭嗣带舟要。叉见] Seeing again fever, poor appetite, loose stools, red tongue, and deficienct-rapid pulse, it was clearly caused by Spleen Yin deficiency and floating deficient Yang. Therefore, I administered Chen Wuyi's Liushen San (Six Spirit Powder) and *Ju Fang*'s Shenling Baizhu San (Ginseng, Poria, and Atractylodes Macrocephala Powder), using large doses of Dioscorea Rhizome (Shanyao), Dolichos Seed (Biandou), Euryale Seed (Qianshi), and Lotus Seed (Lianrou) to moisten Spleen Yin, combined with Ginseng, Atractylodes Rhizome, Poria, and Licorice Root to invigorate the Spleen and augment Qi. When the Spleen Earth became robust, fluid distribution normalized; when Spleen Yin recovered, the Summer Heat naturally dissipated, ultimately achieving a cure.
Simultaneously, I often summarize lessons and accumulate experience from other doctors' failed treatments. There was once a six-month-old infant surnamed Liu suffering from pneumonia. Penicillin, Streptomycin, Erythromycin, and Gentamicin were ineffective. Besides fever without sweat, cough with phlegm rattle, dyspnea, and shoulder lifting, vomiting and anorexia appeared, along with diarrhea five to twenty times a day, with green mucoid stools. Asking the mother, the child had poor digestion normally and was prone to diarrhea and vomiting. After self-administering Western medicine Erythromycin, vomiting and diarrhea symptoms appeared. This indicated damage to the Spleen and Stomach, caused by failure of Spleen Qi to ascend and Stomach Qi to descend. I advised stopping Western medicines, controlling breastfeeding volume to protect Stomach Qi. Upper wheezing, lower diarrhea, and fever are commonly known as "Leaking Bottom Cold Damage" (Lou Di Shang Han). Treating wheezing by diffusing the Lung easily damages the Spleen and Stomach, while treating diarrhea by regulating the middle obstructs the Lung's excess condition. I reasoned that the condition was complex: Spleen deficiency was the root, and Lung excess was the branch. One should treat the branch first, then the root. I used Xiao Qinglong Jia Huangqin Tang (Minor Green Dragon Decoction plus Scutellaria Root) for two doses (the original formula contains Gypsum, which is unsuitable for Spleen deficiency, so it was replaced with Scutellaria Root). After sweating occurred, I switched to Shenling Baizhu San (Ginseng, Poria, and Atractylodes Macrocephala Powder) to invigorate the Spleen and harmonize the Stomach, thereby cultivating Earth to generate Metal.
(IV) Carefully Selecting Herbs: Repeated Deliberation and Consideration. Regarding the application of herbs, I continuously accumulate experience in clinical practice, repeatedly deliberating, comparing differences among similar herbs, and similarities among different herbs.
For example, clinically, aromatic-moving Qi herbs are commonly used to treat Spleen and Stomach Qi stagnation, including Cyperus Rhizome (Xiangfu), Lindera Root (Wuyao), Aucklandia Root (Muxiang), Amomum Fruit (Sharen), Tangerine Peel (Chenpi), Aurantium Fruit (Zhike), Magnolia Bark (Houpo), Areca Seed (Binglang), Areca Pericarpium (Dafupi), and Cardamom Fruit (Kouren). These possess pungent-aromatic and warm-dry properties, having effects of relieving pain, removing fullness, resolving depression, transforming phlegm, dispelling dampness, harmonizing the Stomach, and transporting the Spleen. Some herbs also have effects of calming asthma, invigorating blood, soothing the Liver, and promoting bowel movement. However, because pungent-dryness easily consumes Qi and scorches Body Fluids, they should not be used for long periods. Later, in clinical practice, I discovered that Jiayi Wuyao Tang (Modified Lindera Decoction) from *Jiyin Gangmu* (Outline of the Female Genitals) is not only effective for women's Qi stagnation and dysmenorrhea but also for Spleen and Stomach Qi stagnation. The formula contains Lindera Root, Cyperus Rhizome, Amomum Fruit, and Aucklandia Root for moving Qi. Their properties are mild, containing both similarities and differences. For instance, Cyperus Rhizome moves Qi and soothes the Liver to resolve depression, excelling at relieving pain; Lindera Root moves Qi and removes fullness, suitable for chest and abdominal distension; Aucklandia Root moves Qi, widens the middle, and stops diarrhea, more suitable for diarrhea and dysentery; Amomum Fruit moves Qi, awakens the Spleen, and opens the stomach, capable of aromatic transformation of dampness. Clinically, I often select two or three of these in small doses (3-5g) for combination, often achieving good results.
Again, for Spleen and Stomach disharmony with rebellious Stomach Qi manifesting as vomiting, belching, hiccups, and acid regurgitation, I often use the method of descending rebellion and harmonizing the Stomach, selecting Inula Flower (Xuanfuhua) and Hematite (Daizheshi). Initially, I simply applied Zhang Zhongjing's Xuanfudaihe Tang (Inula and Hematite Decoction), which was sometimes effective and sometimes not. Later, I differentiated that the original formula is more suitable for Spleen and Stomach deficiency. If there is Excess-Heat in the intestines and stomach manifesting as constipation, dry mouth, and greasy coating, I remove Ginseng, Licorice, and Jujube, adding Trichosanthes Fruit (Gualou), Weathered Niter (Fenghuaxiao), Rhubarb (Dahuang), and Aurantium Immature Fruit (Zhishi), combining descending rebellion with purging. Thus, precise herb selection must be based on correct differentiation to accumulate reasonable experience.
For formulas such as Yueju Wan (Pill to Resolve Frustration), Wuji Wan (Five Elements Pill), Banxia Xiexin Tang (Pinellia Decoction to Drain the Epigastrium), and Zhizhu Wan (Aurantium and Atractylodes Pill), the proportions of my herb combinations depend on the patient's constitution and the cold-heat and deficiency-excess nature of the symptoms. For Zhizhu Wan, deficiency states emphasize Atractylodes Rhizome (Baizhu), while excess states emphasize Aurantium Immature Fruit (Zhishi). For Wuji Wan, cold conditions make Evodia Fruit (Wuyu) the sovereign herb, while heat conditions make Coptis Rhizome (Huanglian) the sovereign herb. For Yueju Wan, Cyperus Rhizome, Ligusticum Rhizome, Atractylodes Rhizome, Fermented Soybean (Shenqu), and Gardenia Fruit (Shanzhi) treat the "Six Stagnations," also differentiating between Qi, Blood, Dampness, Phlegm, Food, and Fire stagnation, making modifications accordingly.
When prescribing, I carefully observe. For example, Xiaoyao San (Free and Easy Wanderer Powder) contains Mint (Bohe) to aromatically resolve depression and ascend-clear Qi. Its dosage is small, and the combination is ingenious. Later, I appropriately added it to Spleen and Stomach formulas with good effect. Mimicking its intent, I substituted He Ye (Lotus Leaf) and Huoxiang Ye (Patchouli Leaf), also achieving similar results. Furthermore, adding Perilla Leaf (Ziye) and Loquat Leaf (Pipaye) to descending-rebellion formulas utilizes their ability to stop vomiting and肃ify the Lung. Both are leaf-type herbs: He Ye and Bohe ascend Clear Qi, while Pipaye and Ziye descend Turbid Qi. Continuously accumulating experience like this, though seemingly ordinary, yields much insight.
Good at Induction: Grasping the Simple to Control the Complex.
Scholarship requires not only accumulation but also summarizing accumulated knowledge into concise principles, grasping the simple to control the complex, and guiding clinical practice.
In the diagnosis and treatment of Liver diseases, I focused on studying the *Neijing*, *Nanjing*, *Chaos Bing Yuan* (Source of Diseases by Chao Yuanfang), *Qianjin* (Thousand Gold Formulas), *Zangfu Yaoshi Jianzheng* (Annotated Correctness of Organ-Medicine Forms), *Xixi Shuwu Yehua Lu* (Night Talks at Xixi Study), *Bihua Yijing* (Medical Mirror of Brush Flowers), and even modern theoretical works on the Liver by Zhao Shuping and Qin Bowei. However, I always felt that while Liver diseases are common clinically, the theories are tangled. Based on the above, I used induction to summarize the following points:
(I) Physiology of the Liver: "The Liver is the General Officer," governing planning and storing the Hun (Ethereal Soul), related to the modern anatomical nervous system. "The Liver stores Blood," "When one lies down, blood returns to the Liver," storing blood and regulating blood volume, related to blood circulation. The Liver's substance is Yin, while its function is Yang, representing a combination of the two.
(II) Treatment Methods for Liver Diseases: One is to nourish the Liver substance, the other is to restrain Liver function. Nourishing the Liver substance means nourishing Yin and Blood, which can also be approached through the generating cycle of organs. Restraining Liver function means calming/stabilizing and regulating/dispersing, which can also be approached through the controlling cycle of organs. Sometimes both are used simultaneously.
(III) Classification of Liver Disease Syndromes and Treatments
1. Liver Qi Stagnation. Caused by emotional depression, often presenting with hypochondriac fullness or wandering pain. The method is aromatic-pungent dispersal to soothe the Liver and resolve stagnation. Formulas include Si Ni San (Four Counterflow Powder), Chaihu Shugan San (Bupleurum Powder to Soothe the Liver), Xiaoyao San, and Yueju Wan. Herbs include Bupleurum Root (Chaihu), Cyperus Rhizome (Xiangfu), Toosendan Fruit (Chuanlian), Bergamot (Foshou), Tangerine Leaf (Juye), and Green Tangerine Peel (Qingpi). If accompanied by Fire, add Scutellaria Root (Huangqin) and Gardenia Fruit (Zhizi).
2. Liver Fire. Excess Qi becomes Fire, arising from Liver Qi stagnation. Symptoms include red face, red eyes, bitter taste, tinnitus, headache, irritability, red tip/sides of the tongue, and yellow coating, primarily facial symptoms. For those with Excess-Heat and strong constitution, use clearing-draining methods, such as Danggui Lujian Wan (Angelica and Aloe Pill) or Longdan Xiegan Tang (Gardenia and Gentian Decoction to Drain the Liver). If symptoms are mild, or if Heat is severe but the body is deficient, use light agents to drain Fire, such as Danzhi Xiaoyao San (Moutan and Gardenia Free and Easy Wanderer Powder) or Qinghao Biejia Tang (Artemisia and Turtle Shell Decoction), using Mulberry Leaf (Sangye), Chrysanthemum Flower (Juhua), Moutan Cortex (Danpi), Salvia Root (Danshen), Gardenia Fruit (Zhizi), Coptis Rhizome (Yinchen - *Note: Original text says Yinchen here, usually Artemisia Annua is Qinghao, Yinchen is Capillaris*), Prunella Spike (Xiakucao), and Artemisia Annua (Qinghao).
3. Liver Yang Rising. Liver Yang rising may be due to Liver Blood deficiency, Liver-Kidney Yin deficiency, or Liver Fire ascending. Common symptoms include headache, vertigo, irritability, tinnitus, blurred vision, insomnia, bitter taste, and red tongue. For Liver Blood deficiency, use softening-Liver and subduing-Yang methods, Siwu Tang (Four Substance Decoction) plus subduing-Yang herbs. For Liver Fire ascending, use calming-Liver and subduing-Yang methods, Jiawei Cizhu Wan (Modified Magnetite Pill) or Longgu Muli Tang (Dragon Bone and Oyster Shell Decoction). For Liver Yin deficiency, use nourishing-Yin and subduing-Yang methods, Qiju Dihuang Tang (Eucommia and Cornus Rehmannia Decoction) plus subduing-Yang herbs. Subduing-Yang herbs include Dragon Bone (Longgu), Oyster Shell (Muli), Magnetite (Cishi), Abalone Shell (Shijueming), Mother-of-Pearl (Zhenzhumu), and Hematite (Daizheshi). Select 2-3 kinds, use large doses, and decoct first.
4. Liver Wind. Arising from Fire, Qi stagnation, or Yin/Blood deficiency, belonging to Internal Wind. Wind nature is shaking and changing rapidly. Symptoms include vertigo, tremors, convulsions, and sensation of insects crawling on skin. Treatment should extinguish Wind internally; avoid pungent-dry herbs that scorch fluids. Formulas include Tianma Gouteng Tang (Gastrodia and Uncaria Decoction). For severe Heat causing spasms, use Lingjiao Gouteng Tang (Antelope Horn and Uncaria Decoction); for Blood dryness causing Wind movement, use Huanglian Ejiao Jizihuang Tang (Coptis, Donkey-Hide Gelatin, and Egg Yolk Decoction); for Yin deficiency causing Wind movement, use Sanjia Fumai Tang (Three Shells Pulse-Nourishing Decoction).
5. Liver Deficiency. Mostly Yin-Blood deficiency. Since Liver and Kidney share the same source (Yi-Gui Tong Yuan), Liver Yin deficiency can accompany Kidney Yin deficiency. Liver Yin deficiency failing to anchor Yang leads to Yin deficiency with Yang hyperactivity. To tonify Liver Blood, use Siwu Tang or Danggui Buxue Tang (Angelica Tonify Qi Decoction); to tonify Liver Yin, use Yiguan Jian (One Glance Infusion) or Qiju Dihuang Tang. If Yin-Blood deficiency presents mainly with pain, use softening-Liver methods, Shaoyao Gancao Tang (Peony and Licorice Decoction) or Danggui Shaoyao San (Angelica and Peony Powder). If Liver deficiency fails to store Blood internally, use Jiao'ai Siwu Tang (Donkey-Hide Gelatin Four Substance Decoction) plus hemostatic herbs, commonly used for metrorrhagia in women. If Liver deficiency fails to secure, and Blood fails to nourish the fetus leading to habitual abortion or infertility, often combine Jiao'ai Siwu Tang with Buzhong Yiqi Tang.
6. Liver Cold. Liver diseases mostly tend toward Heat, but Cold syndromes exist. For Liver Excess-Cold, such as masses and tumors, warming-transformation is suitable, using Xuezheng Wan (Blood Syndrome Pill) from *Shenshi Zunsheng Shu*. For Liver Deficiency-Cold, administer Zhang Jingyue's Nuannuan Gan Jian (Warming Liver Decoction).
Such induction divides complex Liver diseases into six categories, facilitating clinical use and teaching through differentiation of deficiency-excess, cold-heat, Yin-Yang. Of course, this must be based on correctly mastering the ideology of syndrome differentiation and treatment to apply flexibly; otherwise, it becomes water without a source and wood without roots. Additionally, I once summarized Spleen-regulating methods into ten methods: Invigorating Qi, Lifting, Warming the Middle, Clearing Heat, Regulating Qi, Astringing, Purging, Dispelling Dampness, Nourishing Yin, and Digestion-promoting, with Attacking and Tonifying as the outline. Attacking methods include purging, regulating Qi, clearing heat, dispelling dampness, and digestion-promoting; Tonifying methods include invigorating Qi, lifting, warming the middle, astringing, and nourishing Yin. All these show the importance of induction in the learning process.
In short, doing scholarship and undertaking undertakings requires good teachers and knowledgeable friends to lay a solid foundation. Good at induction, valuing accumulation, reading thoroughly, thinking precisely, and applying ingeniously—this is what is meant by "accumulating thickly to release thinly"—which is indispensable in the learning process. This is my humble understanding, offered for reference.
(Compiled by Lu Shoukang)
Miscellaneous Thoughts on Scholarship
Associate Professor, Associate Chief Physician Xie Haizhou, Guang'anmen Hospital, China Academy of Chinese Medical Sciences
[Author Profile] Xie Haizhou (1919–), born in Linyu, Hebei. Inherited family skills in childhood, engaged in TCM teaching, clinical practice, and scientific research for nearly forty years. Dedicated to the study of Materia Medica, with certain attainments in TCM theory and clinical practice. Major works include *Introduction to Chinese Herbal Medicine*, *Common Drugs Dictionary* (co-edited with Yu Li), *Drug Manual: Chinese Medicine Section*, *Beijing's Four Great Doctors*, etc.
I have practiced medicine for nearly forty years. Although I have achieved some success, I have also learned many lessons. I discuss them here for the reference of future learners.
Inheriting Family Skills and Absorbing Strengths from Many Sources.
I come from a TCM family; my grandfather, parents, and uncle were all devoted to medicine throughout their lives. My grandfather was a poor scholar who did not engage in production, knowing only to read. He taught private classes for gentry and sometimes tutored students himself. He operated a small pharmacy, selling patent medicines and consulting patients. My father, uncle, and mother learned medicine from my grandfather, frequently collecting local medicinal materials, cleaning and drying them, and preparing pills, powders, ointments, and elixirs for patients to earn a living.
My grandfather had rich experience in tutoring. He advocated first studying *Yizong Jinjian·Zabing Xinfa Yaojue* (Golden Mirror of Medicine: Essentials of Heart Methods for Miscellaneous Diseases), then Cheng Zhongling's *Yixue Xiwu* (Heart Enlightenment of Medicine), referencing *Bihua Yijing* (Medical Mirror of Brush Flowers) and *Yizong Bidu* (Must-Reads for Medicine), then studying *Neijing Yaoyao* (Essentials of the Inner Canon), referencing *Lingsu Leizuan Yue Zhu* (Brief Annotations on Compilations of Lingsu and Suwen), returning later to study Chen Xiuyuan's *Shanghan Lun Qianzhu* (Light Notes on Treatise on Cold Damage) and *Jingui Yaolue Qianzhu* (Light Notes on Essential Prescriptions of the Golden Cabinet), reading *Yixue Congzhong Lu* (Records of Medicine Following the Masses) and *Yixue Shizai Yi* (Medicine That Is Actually Easy), and memorizing *Changsha Fangge Kuo* (Summary of Songs of Changsha Formulas). This teaching and self-study method of studying *Shanghan* and *Jingui* first, then *Wenbing* (Warm Diseases), was common among northern folk doctors, quite different from the southern method of studying *Wenbing* first, then *Shanghan*. He valued memorization highly, leading by example, being able to recite *Yizong Jinjian* and twenty-four medical books by Chen Xiuyuan from beginning to end. Influenced by my family, by age twelve or thirteen, I could read *Guwen Guanzhi* (Anthology of Classical Prose) and some medical books, and memorize twenty to thirty classical essays, *Neijing Yaoyao*, and some herb and formula songs.
Before the "September 18 Incident," my father died of an acute infectious disease. My mother also gave up TCM, entering Shanhaiguan Puji Hospital to study Western medicine under Dr. Ji (a Jew), and later worked at Beijing Maternal and Infant Hospital (a church hospital) with her. After graduating from junior high school, I followed my mother to Beijing. Forced by livelihood, I worked operating an elevator at the hospital and used spare time to learn English at the YMCA.
In the second year in Beijing, I took the entrance exam for Huiwen High School. Because my mother worked at a church hospital, children could attend free of charge and receive scholarships. I could also take advantage of winter and summer vacations working in the library to browse historical and literary thread-bound books. At this time, I received guidance from Chinese literature teachers Li Xiyu and Gao Qingci, studying their lecture notes, plans, and notebooks. After graduation, I stayed at the school to teach junior high Chinese. During this period, aspiring to medicine, I discussed medical theories with Yu Guanwu. While teaching, I entered the Agricultural College of Peking University to study Japanese for two years, devoting most energy to teaching and studying medicine. At this time, I met Teacher Zhou Junsheng. Mr. Zhou was proficient in medicine and skilled at encouraging juniors. With his help, I self-studied Western medicine books from Tongrenhui and Shanghai Boschool. More notably, introduced by Mr. Zhou, I became a disciple of Mr. Zhao Xihuang. Mr. Zhao was an expert in Materia Medica and also researched philology, historical literature, version studies, textual criticism, and collation, with rich experience in authenticating ancient artifacts. He often provided me with books and physical objects, guided my reading, and revised my manuscripts, laying the foundation for my study of Materia Medica. Mr. Zhao taught me methods of reading and self-study, dispelling my desire to study Western medicine and turning me back to TCM. For many years thereafter, following Mr. Zhao, I benefited greatly from his patient teachings. At Mr. Zhao's place, I met Mr. Xu Hengzhi. He was a teacher at Shanghai New China Medical College and was closest to Mr. Zhang Cigong. His learning was profound, allowing us to question each other, explore medical principles, broaden our horizons, and improve our academic level. At this point, I resolved to delve deeply into TCM theory and Materia Medica/formulas. In 1947, I took the TCM examination, passed the qualification assessment, and finally fulfilled my long-held wish.
In 1950, the Shanghan scholar Chen Shenwu invited me to assist in lecturing on Materia Medica and Formulas at the Huitong TCM School he founded. I was fortunate to listen to Mr. Chen lecture on *Shanghan Lun* three or four times, feeling the great gap in my knowledge. Although I had read and memorized *Shanghan Lun* and studied commentaries, much remained half-understood. Mr. Chen explained every point with his unique insights, not bound by commentators, but connecting front and back, finding sources everywhere, and integrating thoroughly. He adopted classification methods such as classifying syndromes, formulas, and diseases, resulting in orderly, clear, easy-to-learn, and easy-to-remember structures. Later, I applied this method to studying *Jingui* and other books, with consistent effectiveness.
While teaching at the Beijing TCM Advanced Studies School, I met Mr. Qian Dagen, who was proficient in classical literature and Qian-Jia evidential scholarship. Through co-writing lecture notes, I learned much from him. I also frequently consulted Mr. Qu Wenlou and Mr. Jin Shutian. Mr. Qu advocated memorizing *Shennong Bencao Jing Sanjia Zhu* (Three Families' Annotations on the Divine Farmer's Materia Medica) [Zhang Yin'an, Ye Tianshi (actually Yao Qiu), Chen Xiuyuan], which benefited me greatly in Materia Medica research.
As is well known, traditional Chinese medicine has a long history and numerous schools, each with its own merits. In my early years, I paid more attention to seeking teachers and making friends, exchanging ideas with peers, not hesitating to ask inferiors, and deriving great benefits from various masters.