例三，董姓，男，望其颜面苍白，神情恍惚支离，唇青紫而鼻扇，四末厥逆，背冷恶寒．头部眩晕而痛，目白睛挥赤，口渴思冷而不欲饮，此《内经》所谓热深厥亦深。邪为湿固之温热病候也。亟以辛凉除温、清宣化浊，佐进芳香辛散重剂以肃之。
芥穗炭1．5克，鲜九节菖蒲根12克，广藿梗9克，生石膏(麻黄O．6克同先煎)30克，青竹茹15克．杭滁菊各9克，鲜茅苇根各30克，薄荷叶(后煎)4．5克，蔻仁、煨葛根各1．5克，鲜藕30克，忍冬花、滑石各12克，胆草、炒栀子各9克，鲜荷叶1张，杏仁泥(苏子4．5克同研)9克，安宫牛黄丸(冲服)1粒，苏合香丸(冲服)1粒，羚羊、犀角(另煎兑入)各O．6克。嘱用西瓜汁、荸荠汁代水饮。
以上皆系早年从先师侍诊之际所目睹，三位危急患者很快痊愈，至今记忆犹新，故录于此。
附：石膏药性辨
(此文系先生生前一次讲课的记录本文作者附记。)
石膏是清凉退热、解肌透麦之专药。一般皆谓其味辛凉，实则石膏之味是咸而兼涩；一般皆认为其性大寒，实则石膏之性是凉而微寒。凡内伤外感，病确属热，投无不宜。奈何今之医者，不究其药性，误信为大寒，而不敢用。尝因医家如此，而病家见方中用石膏，亦畏之如虎。如此谬误流传，习而不察之弊，乃余所大惑而不能解者也，直如屏玉液而弃金丹，致令病人不起，良可慨也。尝考其性，亲尝其味。《神农本草经》谓其性微寒，且宜于产乳，主治口干舌焦不能息，是真识石膏者；《金匮》《伤寒》用石膏凡十一方，乃从而广之，是真识石膏者。按张仲景之用石膏，是从烦躁、渴、喘、呕四处着眼以为法。如小青龙汤证，心下有水气，肺胀，咳而上气，脉浮，烦躁而喘，即加用石膏；大青龙汤之用石膏，亦是在于有烦躁；白虎加人参汤之用石膏，是在于大烦渴不解，舌上干躁而烦；竹皮大丸证之用石膏，是在于中虚烦乱．以上是据有烦躁而应用石膏之法，盖阴气偏少，阳气暴胜，其暴胜之阳或聚于胃，或犯于心，烦躁乃生，石膏能化暴胜之阳，能解在胃之聚，故烦躁得治。白虎加人参汤证曰大渴，曰大烦渴不解，曰渴欲饮水，白虎汤证虽未明言渴，而言里有热，渴亦在其中矣。以上是据有渴证而应用石膏之法．盖温热之邪化火伤津，津液不能上潮则口渴，石膏能泻火而滋燥，故渴得治。越婢加半夏汤之治其人喘、肺胀，使半夏与石膏为伍，以奏破饮镇坠之效，小青龙汤加石膏以治烦躁而喘；木防己汤用石膏在于其人喘满；麻杏石甘汤用石膏在于汗出而喘。以上是据有喘证而应用石膏者。盖此四证之喘，皆为热在于中，气则被迫于上，用石膏化其在中之热，气自得下而喘自治矣。竹叶石膏汤证之欲吐，竹皮大丸证之呕逆，是据呕吐面应用石膏之法。盖此二证之呕吐，是因热致虚，因虚气逆所致，用石膏热解气自平，呕逆亦遂自止也。遵仲景法，投无不效。
石膏一药，遇热证即放胆用之，起死回生，功同金液，能收意外之效，绝无偾事之虞。若用之勘少，则难责其功，俗流煅用则实多流弊。近人张锡纯之石膏解所云良非虚语；日人吉益东洞之石膏挤误诚属针言。余宗先圣之大法，参后贤之精议，据临证之所验，谙石膏之疗能，其体重能泻冒火，其气轻能解肌表，生津液，除烦渴，退热疗狂，宣散井感温邪之实热使从毛孔透出，其性之凉并不寒于其他凉药，但其解热之效，远较其他凉药而过之。治伤寒之头痛如裂，壮热如火，尤为特效；能缓脾益气，邪热去，脾得缓而元气回；催通乳汁，阳燥润，乳遭滋而涌泉出，又能用于外科，冶疗疡之溃烂，比腐生肌，用于口腔而治口舌糜烂，胃热肺热之发斑发疹更属要药。其他卓效难以尽述，惟气血虚证在所当禁。
先师蒲辅周的治学精神与医学成就
【蒲辅周小传】蒲辅周(18881975)，四川梓潼人。三世精匡，祖父尤知名。十五岁始继承家学，三年后独立应诊于乡，后悬壶于成都，声誉日隆。解放后，于一九五五年调中医研究院工作。倾心中医事业凡七十余午，医理精深，经验宏富，长于内，妇、儿科，尤擅治温病，在中医学术的许多领域内皆有独到见解，为当代杰出的中医学家和临床家。一生忙于诊务，未暇从事著作，晚年由其门生整理出版了《蒲辅周医案》、《蒲辅周医疗经验》等。
先师蒲辅周，是当代杰出的中医学家。在其七十多年的医学生涯中，以振兴祖国医学为己任，精研医理，勤奋实践，兢兢业业，矢志不移，其严谨的治学精神和突出的医学成就，深为医药界所敬仰。现仅就个人从师学习的浅薄体会，简介其治学精神和主要经验如下：
治学谨严吾辈师表
先师治学的特点很多，概括起来有如下四点：首先，注重一个勤字。他在读书和思考方面是十分刻苦的。每当凌晨和夜静的时候，他书桌上的灯光总是准时拨亮，伏案阅读，孜孜不倦。并常说，一来这时头脑清爽，效力最高，二来没有白天的干扰，精力集中。就这样，他不论阴晴寒暑，每天早晚坚持学习四，五小时，几十年没有间断过。他对所读之书，还要认真思考，深入领会，吸其精华，弃其糟粕，丝毫也不马虎。他要求学生也是同样。谆谆教导说：经典著作要精读深思；各家学说要博览兼收；基础知识书籍要勤读牢记。真正做到一步一个脚印，扎扎实实地把书读通弄懂。
他一生不耻下问。在梓潼时，幕龚老名，谦恭追随数年不懈，龚老甚为感动，于临逝世前，授以内眼病秘方九子地黄丸。他广泛收集民间有效疗法，随闻随采。他交往医界名流，总是虚怀若谷，善以人之长补已之短，从不存门户之见，他经常说，学问学问，不但要勤学，而且要好问。只学不问，无以启思，只问不学，无以明理。要有每事问的精神，才能在学识上有所进益。
其次，坚持一个恒字。他认为，中医理论深奥，没有坚韧不拔、锲而不舍的毅力和活到老、学到老的恒心，是不易掌握和领会的。他每读一部中医文献，无论是巨著，还是中短篇，始终坚持一丝不苟，从头读起，一字一句，一章一节，竭泽而渔，不使遗漏。即使读两遍、三遍，也不改易这种方法。我追随先师十七年，亲眼看到他系统阅读《内经》、《千金》、《外台》、《证治准绳》、《张氏医通》、《本草纲目》各一遍，《伤寒论》、《金匮要略》、《温病条辨》、《温热经纬》、《寒温条辨》、《伤寒指掌》和《金匮冀》、《医学心悟》等两遍，没有持之以恒的顽强意志是办不到的。他常说：学无止境，每读一遍，皆有新的启发。
其三，要求一个严字，他认为，治学严谨与否，不仅是科学态度问题，而且是重要的方法问题。他自己订立了三条：①好读书，必求甚解。见重点，则作好笔记，加深记忆；有疑义，则反复查证，务求明辨。不作采菊东篱之陶渊明。②谨授课，必有准备。讲原文，则主题明确，论之有据，作分析，则深入浅出，引人入胜。要学传道解惑的韩昌黎。③慎临证，必不粗疏。问病情，则详察体认，明其所因，辨证治，则胆大心细，伏其所主。效法治医有素之孙思邈。记得在一次重型乙型脑炎会诊讨论中，在座同道分析：高热灼手，胸腹痞满，已三日不大便，脉沉数，苔黄腻，可下之。他力排众议，指出虽有痞满而不坚，脉非沉实而两尺滑，苔非老黄而见厚腻，不待下，大便将自行，正当认真剖析，意见渐趋一致时，护土来报，溏粪已下。同座莫不叹服。并称赞他认证之真确，完全由于治医的严谨，分辨细微处，一症一脉从不轻易放过。这种高度负责的作风，值得学习和发扬。
对学生要求也极严。我曾施治一慢性肾炎患者，肾虚症候比较典型，用六味地黄汤加五味子，菟丝子、枸杞子等。老师见后，作了严肃的批评：你只会用补法，竟忘了补而勿滞。这使我至今铭记不忘。在先师的直接指导下，我编写一部《温病述义》。动手写作前老师即告诫说：任何科学论著都要有继承性，也要有创造性。写温病学说，首先要继承温病学家已有的学术经验和理论体系，同时要吸取现代成就和自己的实践体会。书名可叫述义或辑义。在编写过程中，我查阅文献，选择素材，综合资料，一边撰稿，一边讨论，一边修改。而每一章节，先师都要亲自审阅，认真指点，损益取舍，细心切磋琢磨。比如论据是否正确，引书是否可靠，辨证是否合理，施治是否切病，文字用语是否通顺扼要，一一加以详尽的批改，鼓舞我不怕困难，不惜精力，通过六次修订，三易其稿，使我不但掌握了习作的基本技巧，提高了独立的治学能力，也提高了研究能力、思考能力和文字表达能力。这部著作，反映了先师温病学术思想的特点，倾注了他不少心血。
最后，落实一个用字。他认为，学以致用，学用结合。如果只学不用，读书虽多，亦不过埋在故纸堆中，纵然发为议论，多是章句之学，作古人的注脚而已。所以，他极力倡导，学理论是为了用理论和发展理论，这也是他做学问的精到之处。
理论精湛成一家言
周总理曾多次说过：蒲老是高明的医生，又懂辩证法。短短两句话，评价何其高!先师之所以高明，主要表现在他既是富有实践经验的临床家，又是懂辩证唯物论的中医理论家。他称赞中国医药学是东方文化精粹的一部分，有其独特的理论体系。《内经》、《伤寒论》等经典医籍，是中医理论体系以辩证法为内核的结晶，必须认真继承和发展。他反对那些认为中医只有经验，没有理论，不珍视祖国文化遗产的错误态度。他还说，《内经》的基本理论是科学的理论；《伤寒论》遵循《内经》的理论指导实践，总结和提高了中医的理论体系。可见他对这两部典籍有深入研究和正确认识，并对其中一些理论问题作了精湛的阐发。
他珍视祖国医学经典，祟信其理论价值，又从不抱残守缺，故步自封。他对《内经》的解释，不落旧注家的窠臼。例如：对冬伤于寒，春必病温和冬不藏精，春必病温的看法，摆脱了冬日受了寒邪至春病温的伏气论点，而从冬不藏精比类悟出，冬失固藏和冬病伤寒之人，其气必虚，则春日邪之所凑，自然容易病温。焉有寒邪伏藏如此之久而不病，由冬历春始发的道理；即使用潜伏期解释也属牵强。
对治病必求其本的认识。他作了深入发挥，提出处理辨证求本的几个关系：
(一)辨证求本，正确处理局部与整体的关系
人是统一的有机体，认识疾病的本质，往往从整体较之从局部认识为准确。任何疾病的局部症状，都与整体密切相关，不能片面地只注意局部而忽视整体。他治疗一例尿闭和一例尿失禁，从局部症状看是不同的，但从整体看均为中气不足，可见症状是现象，中气虚才是本质，故都用补中益气汤加减而取得相同的效果。若只见尿闭则利，不禁则涩，而不求其本，则去经旨愈远。
《内经》说，正气存内，邪不可干，邪之所凑，其气必虚。说明人类疾病发生，发展和转归的过程，是正邪斗争胜负消长的过程。先师提出无病早防，保持正气;有病去邪，切勿伤正的观点，指示业医者必须注意正气这一根本，掌握扶正以祛邪，去邪以养正的辩证关系。若只见病不见人，单纯以驱除病邪为务而不顾正气，殊失治病求本的原意。
(三)辨证求本，正确区别内伤与外感不同重点的关系
八纲是中医辨证论治的重要纲领。先师则强调外感疾病，重点辨表里寒热。因为一切急性热病，无论温热，还是伤寒，初起邪均在表在卫，所以解表为第一要义。表寒者散以辛温，表热者透以辛凉。治疗及时，迎刃而解。若已传里，或传阳明，或入气分，则清气撤热自属正治。慢性内伤疾病，重点辨虚实寒热。一般认为七情内伤杂证多虚。但亦虚中央实，实中夹虚，或大虚似实，大实似虚，均应仔细辨别。不可一概作虚证论。同时内伤为病亦有寒热，如阳虚则寒，阴虚则热，与外感为病之寒热判然不同，亦应认真分清，不可一概论治。先师对八纲的运用，从理论上突出区分外感内伤的不同重点，完全符合治病必求其本的宗旨，并深得《内经》真谛而加以提高。
先师阐明经旨如是，阐明后世医家理论亦如是，每多创见。
对阳常有余，阴常不足的看法。他说，丹溪创立此论，值得怀疑。阳为气、为火，气果有余吗?火果真有余吗?那么五藏六腑皆有阴阳，何者为阳有余，何者为阴不足，且阴平阳秘，精神乃治，一有偏胜，则必为病。岂可能阳常有余，阴常不足，而人不为病的?按人体之阳，非火有余，乃其水不足也。这才是王太仆的本意，这个观点直到张介宾才纠正过来。著书立说，教万世人，殊不知立论一锴，反而害人。但是丹溪创立一些补阴方剂，如大补阴丸等，则是他的重要贡献。
例三，董姓患者，男性。观察其面色苍白，神情恍惚、精神涣散，嘴唇青紫且鼻翼扇动，四肢末端冰冷逆冷，背部发冷并伴有恶寒感。头部眩晕且疼痛，眼白部分红赤，口渴想喝冷水但不愿吞咽饮水。这是《内经》中所说的“热深厥亦深”。此病候属于被湿邪固结的温热病。急需使用辛凉药物以清除温邪，清热宣化浊气，并配合服用芳香辛散的重剂来肃清病邪。
处方：芥穗炭1.5克，鲜九节菖蒲根12克，广藿梗9克，生石膏30克（与麻黄0.6克同先煎），青竹茹15克，杭菊和滁菊各9克，鲜茅根和鲜苇根各30克，薄荷叶4.5克（后下），蔻仁1.5克，煨葛根1.5克，鲜藕30克，忍冬花12克，滑石12克，胆草9克，炒栀子9克，鲜荷叶1张，杏仁泥9克（与苏子4.5克同研），安宫牛黄丸1粒（冲服），苏合香丸1粒（冲服），羚羊角0.6克，犀角0.6克（另煎兑入）。嘱咐用西瓜汁、荸荠汁代替水饮用。
以上都是早年跟随恩师侍奉诊视时亲眼目睹的情景，三位危急患者很快痊愈，至今记忆犹新，因此记录在此。
附：关于石膏药性的辨析
（此文是先生生前一次讲课的记录，本文作者附记。）
石膏是清凉退热、解肌透疹的专用药物。一般人都说它味辛凉，实际上石膏的味道是咸而兼涩；一般人都认为它的性质大寒，实际上石膏的性质是凉而微寒。凡是内伤或外感疾病，病情确实属于热证，投用石膏没有不适宜的。奈何现在的医生，不探究其药性，误信其为大寒，而不敢使用。曾经因为医生的这种态度，导致病人看到方剂中使用石膏，也害怕它如虎狼一般。如此谬误流传，人们习以为常而不加察觉的弊端，是我深感困惑而不能理解的，这简直如同屏弃玉液而丢弃金丹，致使病人无法救治，实在令人感慨。我曾经考证其药性，亲自品尝其味道。《神农本草经》说它性质微寒，且适宜于产后妇女，主治口干舌焦不能呼吸，这才是真正认识石膏的人；《金匮要略》和《伤寒论》中使用石膏的方剂共有十一个，从而加以推广，这才是真正认识石膏的人。按照张仲景使用石膏的方法，是从烦躁、口渴、气喘、呕吐四处着眼作为法则。例如小青龙汤证，心下有停饮，肺胀，咳嗽且气逆，脉浮，烦躁且气喘，就加用石膏；大青龙汤使用石膏，也是因为有烦躁症状；白虎加人参汤使用石膏，是因为有大烦渴不解，舌上干燥而烦；竹皮大丸证使用石膏，是因为中虚烦乱。以上是依据有烦躁症状而应用石膏的方法，大概是因为阴气偏少，阳气暴胜，那暴胜的阳气或聚集于胃，或侵犯于心，烦躁由此产生，石膏能化解暴胜之阳，能解除在胃中的积聚，所以烦躁得以治疗。白虎加人参汤证说大渴，说大烦渴不解，说渴欲饮水，白虎汤证虽未明言渴，但说里有热，渴也在其中了。以上是依据有渴证而应用石膏的方法。大概是因为温热之邪化火伤津，津液不能上潮则口渴，石膏能泻火而滋润燥热，所以渴证得以治疗。越婢加半夏汤治疗其人气喘、肺胀，使半夏与石膏为伍，以奏破饮镇坠之效，小青龙汤加石膏以治疗烦躁而气喘；木防己汤使用石膏在于其人喘满；麻杏石甘汤使用石膏在于汗出而气喘。以上是依据有喘证而应用石膏的情况。大概这四个证候的气喘，都是因为热在中焦，气被迫向上，使用石膏化解其中的热，气自然下行而气喘自愈。竹叶石膏汤证想要呕吐，竹皮大丸证的呕逆，是依据呕吐而应用石膏的方法。大概这两个证候的呕吐，是因为热导致虚，因虚气逆所致，使用石膏热解气自平，呕逆也就自然停止。遵循张仲景的法度，投用无不生效。
石膏这一味药，遇到热证就放手大胆使用，起死回生，功效如同金液，能收到意想不到的效果，绝无搞砸事情的危险。如果使用剂量过少，则难以指望其功效，世俗庸医煅用石膏则实在多流弊病。近代张锡纯对石膏的解释所言非虚；日本人吉益东洞对石膏的批评确实是一针见血的话。我遵循先圣的大法，参考后贤的精辟议论，根据临床验证，熟悉石膏的治疗能力，其体重能泻冒火，其气轻能解肌表，生津液，除烦渴，退热疗狂，宣散外感温邪的实热使其从毛孔透出，其性质的凉并不比其他凉药寒，但其解热的效果，远较其他凉药超过。治疗伤寒引起的头痛如裂，壮热如火，尤为特效；能缓脾益气，邪热去除，脾得到舒缓而元气恢复；催通乳汁，阳燥滋润，乳汁得到滋养而涌泉流出，又能用于外科，治疗疮疡的溃烂，去腐生肌，用于口腔而治疗口舌糜烂，治疗胃热肺热引起的发斑发疹更是重要药物。其他卓越疗效难以尽述，只有气血虚证在所当禁。
先师蒲辅周的治学精神与医学成就
【蒲辅周小传】蒲辅周（1888-1975），四川梓潼人。三代行医，祖父尤其知名。十五岁开始继承家学，三年后独立在乡间应诊，后来在成都悬壶济世，声誉日益隆盛。解放后，于一九五五年调入中医研究院工作。倾心中医事业七十多年，医理精深，经验宏富，擅长内科、妇科、儿科，尤其擅长治疗温病，在中医学术的许多领域内皆有独到见解，为当代杰出的中医学家和临床家。一生忙于诊务，无暇从事著作，晚年由其门生整理出版了《蒲辅周医案》、《蒲辅周医疗经验》等。
先师蒲辅周，是当代杰出的中医学家。在其七十多年的医学生涯中，以振兴祖国医学为己任，精研医理，勤奋实践，兢兢业业，矢志不移，其严谨的治学精神和突出的医学成就，深为医药界所敬仰。现仅就个人从师学习的浅薄体会，简介其治学精神和主要经验如下：
治学谨严，堪称吾辈师表
先师治学的特点很多，概括起来有如下四点：首先，注重一个“勤”字。他在读书和思考方面是十分刻苦的。每当凌晨和夜静的时候，他书桌上的灯光总是准时拨亮，伏案阅读，孜孜不倦。并常说，一来这时头脑清爽，效力最高，二来没有白天的干扰，精力集中。就这样，他不论阴晴寒暑，每天早晚坚持学习四五个小时，几十年没有间断过。他对所读之书，还要认真思考，深入领会，吸取精华，抛弃糟粕，丝毫也不马虎。他要求学生也是同样。谆谆教导说：经典著作要精读深思；各家学说要博览兼收；基础知识书籍要勤读牢记。真正做到一步一个脚印，扎扎实实地把书读通弄懂。
他一生不耻下问。在梓潼时，仰慕龚老的名望，谦恭追随数年不懈，龚老甚为感动，于临逝世前，传授以内眼病秘方九子地黄丸。他广泛收集民间有效疗法，随闻随采。他交往医界名流，总是虚怀若谷，善于以别人的长处弥补自己的短处，从不存门户之见。他经常说，学问学问，不但要勤学，而且要好问。只学不问，无以启思，只问不学，无以明理。要有每事问的精神，才能在学识上有所进益。
其次，坚持一个“恒”字。他认为，中医理论深奥，没有坚韧不拔、锲而不舍的毅力和活到老、学到老的恒心，是不易掌握和领会的。他每读一部中医文献，无论是巨著，还是中短篇，始终坚持一丝不苟，从头读起，一字一句，一章一节，竭泽而渔，不使遗漏。即使读两遍、三遍，也不改易这种方法。我追随先师十七年，亲眼看到他系统阅读《内经》、《千金方》、《外台秘要》、《证治准绳》、《张氏医通》、《本草纲目》各一遍，《伤寒论》、《金匮要略》、《温病条辨》、《温热经纬》、《寒温条辨》、《伤寒指掌》和《金匮翼》、《医学心悟》等两遍，没有持之以恒的顽强意志是办不到的。他常说：学无止境，每读一遍，皆有新的启发。
其三，要求一个“严”字。他认为，治学严谨与否，不仅是科学态度问题，而且是重要的方法问题。他自己订立了三条：①好读书，必求甚解。见到重点，则作好笔记，加深记忆；有疑义，则反复查证，务求明辨。不做像陶渊明那样采菊东篱下的闲适之人（意指不敷衍了事）。②谨授课，必有准备。讲原文，则主题明确，论之有据，作分析，则深入浅出，引人入胜。要学习传道解惑的韩昌黎。③慎临证，必不粗疏。问病情，则详察体认，明其所因，辨证治，则胆大心细，伏其所主。效法医术有素的孙思邈。记得在一次重型乙型脑炎会诊讨论中，在座同道分析：高热灼手，胸腹痞满，已三日不大便，脉沉数，苔黄腻，可下之。他力排众议，指出虽有痞满而不坚，脉非沉实而两尺滑，苔非老黄而见厚腻，不待下，大便将自行，正当认真剖析，意见渐趋一致时，护士来报，溏粪已下。同座莫不叹服。并称赞他认证之真确，完全由于治医的严谨，分辨细微处，一症一脉从不轻易放过。这种高度负责的作风，值得学习和发扬。
对学生要求也极严。我曾施治一慢性肾炎患者，肾虚症候比较典型，用六味地黄汤加五味子、菟丝子、枸杞子等。老师见后，作了严肃的批评：你只会用补法，竟忘了补而勿滞。这使我至今铭记不忘。在先师的直接指导下，我编写一部《温病述义》。动手写作前老师即告诫说：任何科学论著都要有继承性，也要有创造性。写温病学说，首先要继承温病学家已有的学术经验和理论体系，同时要吸取现代成就和自己的实践体会。书名可叫述义或辑义。在编写过程中，我查阅文献，选择素材，综合资料，一边撰稿，一边讨论，一边修改。而每一章节，先师都要亲自审阅，认真指点，损益取舍，细心切磋琢磨。比如论据是否正确，引书是否可靠，辨证是否合理，施治是否切病，文字用语是否通顺扼要，一一加以详尽的批改，鼓舞我不怕困难，不惜精力，通过六次修订，三易其稿，使我不但掌握了习作的基本技巧，提高了独立的治学能力，也提高了研究能力、思考能力和文字表达能力。这部著作，反映了先师温病学术思想的特点，倾注了他不少心血。
最后，落实一个“用”字。他认为，学以致用，学用结合。如果只学不用，读书虽多，亦不过埋在故纸堆中，纵然发为议论，多是章句之学，作古人的注脚而已。所以，他极力倡导，学理论是为了用理论和发展理论，这也是他做学问的精到之处。
理论精湛，成一家之言
周总理曾多次说过：蒲老是高明的医生，又懂辩证法。短短两句话，评价何其高！先师之所以高明，主要表现在他既是富有实践经验的临床家，又是懂辩证唯物论的中医理论家。他称赞中国医药学是东方文化精粹的一部分，有其独特的理论体系。《内经》、《伤寒论》等经典医籍，是中医理论体系以辩证法为内核的结晶，必须认真继承和发展。他反对那些认为中医只有经验，没有理论，不珍视祖国文化遗产的错误态度。他还说，《内经》的基本理论是科学的理论；《伤寒论》遵循《内经》的理论指导实践，总结和提高了中医的理论体系。可见他对这两部典籍有深入研究和正确认识，并对其中一些理论问题作了精湛的阐发。
他珍视祖国医学经典，祟信其理论价值，又从不抱残守缺，故步自封。他对《内经》的解释，不落旧注家的窠臼。例如：对“冬伤于寒，春必病温”和“冬不藏精，春必病温”的看法，摆脱了冬日受了寒邪至春病温的伏气论点，而从冬不藏精比类悟出，冬失固藏和冬病伤寒之人，其气必虚，则春日邪之所凑，自然容易病温。焉有寒邪伏藏如此之久而不病，由冬历春始发的道理；即使用潜伏期解释也属牵强。
对治病必求其本的认识。他作了深入发挥，提出处理辨证求本的几个关系：
（一）辨证求本，正确处理局部与整体的关系
人是统一的有机体，认识疾病的本质，往往从整体较之从局部认识为准确。任何疾病的局部症状，都与整体密切相关，不能片面地只注意局部而忽视整体。他治疗一例尿闭和一例尿失禁，从局部症状看是不同的，但从整体看均为中气不足，可见症状是现象，中气虚才是本质，故都用补中益气汤加减而取得相同的效果。若只见尿闭则利，不禁则涩，而不求其本，则去经旨愈远。
《内经》说，正气存内，邪不可干，邪之所凑，其气必虚。说明人类疾病发生、发展和转归的过程，是正邪斗争胜负消长的过程。先师提出无病早防，保持正气；有病去邪，切勿伤正的观点，指示业医者必须注意正气这一根本，掌握扶正以祛邪，去邪以养正的辩证关系。若只见病不见人，单纯以驱除病邪为务而不顾正气，殊失治病求本的原意。
（三）辨证求本，正确区别内伤与外感不同重点的关系
八纲是中医辨证论治的重要纲领。先师则强调外感疾病，重点辨表里寒热。因为一切急性热病，无论温热，还是伤寒，初起邪均在表在卫，所以解表为第一要义。表寒者散以辛温，表热者透以辛凉。治疗及时，迎刃而解。若已传里，或传阳明，或入气分，则清气撤热自属正治。慢性内伤疾病，重点辨虚实寒热。一般认为七情内伤杂证多虚。但亦虚中央实，实中夹虚，或大虚似实，大实似虚，均应仔细辨别。不可一概作虚证论。同时内伤为病亦有寒热，如阳虚则寒，阴虚则热，与外感为病之寒热判然不同，亦应认真分清，不可一概论治。先师对八纲的运用，从理论上突出区分外感内伤的不同重点，完全符合治病必求其本的宗旨，并深得《内经》真谛而加以提高。
先师阐明经旨如是，阐明后世医家理论亦如是，每多创见。
对“阳常有余，阴常不足”的看法。他说，丹溪创立此论，值得怀疑。阳为气、为火，气果有余吗？火果真有余吗？那么五脏六腑皆有阴阳，何者为阳有余，何者为阴不足，且阴平阳秘，精神乃治，一有偏胜，则必为病。岂可能阳常有余，阴常不足，而人不为病的？按人体之阳，非火有余，乃其水不足也。这才是王太仆的本意，这个观点直到张介宾才纠正过来。著书立说，教万世人，殊不知立论一错，反而害人。但是丹溪创立一些补阴方剂，如大补阴丸等，则是他的重要贡献。
Case 3, a male patient surnamed Dong. Upon observation, his complexion was pale, his expression was trance-like and scattered, his lips were cyanotic with alae nasi flaring (nasal flaring), his four extremities were cold and inverted (cold limbs), his back felt cold accompanied by aversion to cold. His head was dizzy and painful, the whites of his eyes were red, he felt thirsty and desired cold drinks but did not wish to swallow. This is what the *Neijing* (Classic of Internal Medicine) refers to as "the deeper the heat, the deeper the cold limbs" (Re Shen Jue Yi Shen). This pathological presentation belongs to a warm disease syndrome consolidated by dampness. It is urgent to employ acrid-cool herbs to dispel warmth, clear heat and diffuse turbidity, assisted by heavy doses of aromatic and acrid-dispersing agents to肃ify (clear and settle) the pathogen.
Prescription: Charred Schizonepeta Spike (Jiesui Tan) 1.5g, Fresh Rhizome of Acorus Tatarinowii (Xian Jiujie Changpu Gen) 12g, Stem of Patchouli (Guang Huo Geng) 9g, Raw Gypsum (Sheng Shigao) 30g (decocted first with Ephedra Herb/Mahuang 0.6g), Green Bamboo Shavings (Qing Zhuru) 15g, Hang Chrysanthemum and Chu Chrysanthemum each 9g, Fresh Imperata Rhizome (Mao Gen) and Fresh Phragmites Rhizome (Wei Gen) each 30g, Mint Leaf (Bohe Ye) 4.5g (added later), Cardamom Seed (Kou Ren) 1.5g, Roasted Kudzu Root (Wei Gegen) 1.5g, Fresh Lotus Root (Xian Ou) 30g, Honeysuckle Flower (Jinyinhua) 12g, Talc (Huashi) 12g, Gentian Root (Dan Cao) 9g, Stir-fried Gardenia Fruit (Chao Zhizi) 9g, One fresh Lotus Leaf (Xian Heye), Almond Paste (Xingren Ni) 9g (ground together with Perilla Seed/Suzi 4.5g), An Gong Niu Huang Wan (Pill) 1 pill (dissolved in decoction), Su He Xiang Wan (Pill) 1 pill (dissolved in decoction), Antelope Horn (Lingyang Jiao) 0.6g, and Rhino Horn (Xijiao) 0.6g (decocted separately and mixed in). Instructed to use watermelon juice and Chinese Pyrus Juice (Biqi Zhi) as substitutes for water.
The above were witnessed personally during my early years attending consultations with my late master. The three critical patients recovered quickly, and the memory remains vivid to this day; therefore, it is recorded here.
Appendix: Discussion on the Properties of Gypsum
(This text is a record of a lecture given by the Master before his death, noted by the author.)
Gypsum is a specific herb for cooling, reducing fever, releasing the muscle layer, and venting rashes. Generally, it is said to have an acrid-cool taste, but in reality, the taste of gypsum is salty with astringency; generally, it is believed to be greatly cold in nature, but in reality, its nature is cool and slightly cold. For both internal injury and external contraction diseases, if the condition truly belongs to heat, there is no case where it is unsuitable to administer gypsum. Alas, modern physicians, without investigating its properties, mistakenly believe it to be greatly cold and dare not use it. Consequently, patients seeing gypsum in prescriptions also fear it like tigers and wolves. Such errors spreading widely, becoming habitual without scrutiny, is a flaw that confuses me greatly and cannot be explained; it is like discarding jade liquid and abandoning golden elixir, leading to the inability to save patients, which is truly lamentable. I have examined its properties and tasted its flavor myself. The *Shennong Bencao Jing* (Divine Farmer's Materia Medica) states its nature is slightly cold and suitable for postpartum women, treating dry mouth, scorched tongue, and inability to breathe; this is one who truly understands gypsum. The *Jinkui Yaolue* (Essential Prescriptions from the Golden Cabinet) and *Shanghan Lun* (Treatise on Cold Damage) use gypsum in eleven formulas, thereby expanding its use; this is one who truly understands gypsum. According to Zhang Zhongjing's method of using gypsum, he focuses on four aspects: irritability, thirst, wheezing, and vomiting. For example, in the Xiao Qing Long Tang (Minor Blue Dragon Decoction) pattern, where there is fluid retention in the epigastrium, lung distension, cough with qi rebellion, floating pulse, irritability, and wheezing, gypsum is added; the use of gypsum in Da Qing Long Tang (Major Blue Dragon Decoction) is also due to the presence of irritability; the use of Bai Hu Jia Ren Shen Tang (White Tiger Decoction plus Ginseng) is due to severe irritability and unrelenting thirst, dry tongue, and vexation; the use of gypsum in Zhu Pi Da Wan (Bamboo Peel Large Pill) is due to middle-jiao deficiency with vexation and confusion. These are methods of applying gypsum based on irritability. Generally, when yin qi is deficient and yang qi surges violently, this violent yang may gather in the stomach or invade the heart, generating irritability. Gypsum can transform this violent yang and resolve the accumulation in the stomach, thus treating irritability. The Bai Hu Jia Ren Shen Tang pattern mentions great thirst, severe irritability and unrelenting thirst, and desire to drink water. Although the Bai Hu Tang pattern does not explicitly mention thirst, stating "heat in the interior" implies thirst is present. These are methods of applying gypsum based on thirst. Generally, when warm-heat pathogens transform into fire and injure fluids, fluids fail to ascend, causing thirst. Gypsum can purge fire and moisten dryness, thus treating thirst. Yue Bi Jia Ban Xia Tang treats wheezing and lung distension by combining Pinellia Tuber (Banxia) with gypsum to break fluid retention and suppress sinking; Xiao Qing Long Tang plus gypsum treats irritability and wheezing; Mu Fang Ji Tang uses gypsum for wheezing and fullness; Ma Xing Shi Gan Tang uses gypsum for sweating and wheezing. These are applications of gypsum based on wheezing. Generally, the wheezing in these four patterns is due to heat in the middle jiao forcing qi upward. Using gypsum to resolve the heat in the middle allows qi to descend naturally, curing wheezing. The desire to vomit in Zhu Ye Shi Gao Tang (Bamboo Leaf and Gypsum Decoction) pattern, and the vomiting/reversal in Zhu Pi Da Wan pattern, are methods of applying gypsum based on vomiting. Generally, vomiting in these two patterns is caused by heat leading to deficiency and deficiency causing qi rebellion. Using gypsum resolves heat, qi calms naturally, and vomiting stops. Following Zhang Zhongjing's methods, administration is invariably effective.
For the herb gypsum, when encountering heat patterns, use it boldly. It can revive the dying, its merit is like gold liquid, achieving unexpected effects without risk of failure. If the dose is too small, efficacy cannot be expected; vulgar practitioners calcining it leads to many drawbacks. The explanation of gypsum by the modern scholar Zhang Xichun is not empty words; the criticism of gypsum by the Japanese physician Yoshitsugu Higashimura is indeed a piercing remark. I follow the great principles of the sages, refer to the refined discussions of later scholars, verify through clinical practice, and am familiar with the therapeutic capabilities of gypsum. Its heavy weight purges flaming fire; its light qi releases the muscle layer, generates fluids, relieves vexation and thirst, reduces fever, treats mania, and disperses excess heat from exterior contracted warm pathogens, allowing them to exit through pores. Its cool nature is not colder than other cooling herbs, but its heat-reducing effect far surpasses others. It is particularly effective for headache like splitting and high fever like fire in cold damage; it soothes the spleen and benefits qi; when evil heat is removed, the spleen is soothed and primal qi returns; it promotes lactation; when yang dryness is moistened, milk flows like a spring. It can also be used in surgery to treat ulceration of sores, removing rot and generating flesh; used orally to treat mouth and tongue erosion; it is a crucial herb for macules and rashes caused by stomach and lung heat. Other remarkable efficacies are too numerous to list, except that it is contraindicated in qi and blood deficiency patterns.
The Scholarly Spirit and Medical Achievements of My Late Master Pu Fuzhou
Gao Huiyuan
[Brief Biography of Pu Fuzhou] Pu Fuzhou (1888-1975), from Zitong, Sichuan. Three generations of medical practitioners, his grandfather was especially renowned. He inherited family learning at age fifteen and practiced independently in his hometown three years later. Later, he practiced medicine in Chengdu, gaining increasing reputation. After liberation, he was transferred to the China Academy of Chinese Medical Sciences in 1955. Devoting over seventy years to the cause of Traditional Chinese Medicine (TCM), his medical theory was profound and experience abundant. He excelled in internal medicine, gynecology, and pediatrics, particularly in treating warm diseases, offering unique insights in many fields of TCM academia, making him an outstanding contemporary TCM scholar and clinician. Busy with clinical duties throughout his life, he had no time for writing. In his later years, his disciples compiled and published works such as *Pu Fuzhou Medical Cases* and *Medical Experience of Pu Fuzhou*.
My late master Pu Fuzhou was an outstanding contemporary TCM scholar. Throughout his more than seventy-year medical career, he took revitalizing national medicine as his responsibility, meticulously studied medical theories, practiced diligently, worked conscientiously, and remained steadfast. His rigorous scholarly spirit and outstanding medical achievements were deeply respected by the medical community. Here, based on my shallow experiences studying under him, I briefly introduce his scholarly spirit and main experiences:
Rigorous Scholarship, Model for Our Generation
My late master had many characteristics in his scholarship, summarized as follows: First, emphasizing "Diligence." He was extremely hardworking in reading and thinking. Whenever it was dawn or late at night, the light on his desk would always turn on promptly, and he would read bent over his desk, tirelessly. He often said that at these times, his mind is clear and efficiency is highest, and secondly, there are no daytime distractions, allowing for concentrated energy. Thus, regardless of weather or seasons, he persisted in studying for four to five hours every morning and evening for decades without interruption. For the books he read, he also thought seriously, understood deeply, absorbed the essence, and discarded the dross, never being careless. He required the same of his students. He earnestly taught: Classic works must be read carefully and pondered deeply; theories of various schools should be broadly collected and absorbed; basic knowledge books should be read frequently and memorized firmly. Truly taking one step at a time, solidly understanding the books.
He never felt ashamed to ask questions of those below him in status. When in Zitong, admiring the fame of Elder Gong, he followed humbly for several years without ceasing. Elder Gong was deeply moved and, before passing away, transmitted to him the secret formula for internal eye diseases, Jiu Zi Di Huang Wan (Nine Seeds Rehmannia Pill). He extensively collected effective folk therapies, gathering them as he heard them. When interacting with famous figures in the medical field, he was always open-minded, good at using others' strengths to make up for his own weaknesses, and never harbored sectarian prejudices. He often said, "Learning involves both asking and studying; one must not only study diligently but also ask well. Only studying without asking cannot stimulate thought; only asking without studying cannot clarify principles." One must have the spirit of asking about everything to make progress in knowledge.
Second, persisting in "Perseverance." He believed that TCM theory is profound; without tenacious perseverance and the恒心 (perseverance) to learn until old age, it is difficult to master and comprehend. Every time he read a TCM document, whether a major work or a short essay, he insisted on being meticulous, starting from the beginning, word by word, chapter by chapter, draining the pond to catch all fish, leaving nothing omitted. Even after reading twice or thrice, he did not change this method. I followed my late master for seventeen years and saw with my own eyes that he systematically read the *Neijing*, *Qianjin Fang* (Essential Prescriptions Worth a Thousand Gold), *Waitai Miyao* (Secret Essentials from the Outer Cabinet), *Zhengzhi Zhunsheng* (Standard for Diagnosis and Treatment), *Zhangshi Yitong* (Compendium of Zhang's Medicine), and *Bencao Gangmu* (Compendium of Materia Medica) once each, and the *Shanghan Lun*, *Jinkui Yaolue*, *Wenbing Tiaobian* (Systematic Differentiation of Warm Diseases), *Wenre Jingwei* (Coordinates of Warm and Heat), *Hanwen Tiaobian*, *Shanghan Zhizhang* (Handbook of Shanghan), *Jinkui Yi* (Supplement to Jinkui), and *Yixue Xinwu* (New Insights into Medicine) twice. Without persistent and tenacious will, this would be impossible. He often said: Learning has no limits; every reading brings new inspiration.
Third, demanding "Strictness." He believed that whether scholarship is rigorous is not only a matter of scientific attitude but also an important methodological issue. He established three rules for himself: 1. Love reading, must seek thorough understanding. When seeing key points, take notes to deepen memory; when having doubts, repeatedly verify to ensure clarity. Do not be like Tao Yuanming picking chrysanthemums under the eastern fence (implying superficiality). 2. Teach cautiously, must be prepared. When lecturing on original texts, themes must be clear and arguments evidence-based; when analyzing, explain profound theories in simple terms to attract interest. Learn from Han Changli who transmitted the Way and resolved doubts. 3. Be cautious in clinical practice, must not be sloppy. When asking about illness, observe and recognize in detail to understand causes; in syndrome differentiation and treatment, be bold yet careful, addressing the main pathology. Emulate Sun Simiao, whose medical skills were proficient. I remember a consultation discussion for a severe case of epidemic encephalitis B. Colleagues analyzed: High fever burning to touch, chest and abdominal fullness, no bowel movement for three days, deep and rapid pulse, yellow and greasy coating, indicating purgation is needed. He strongly opposed this consensus, pointing out that although there was fullness, it was not firm; the pulse was not deep and solid but slippery at both chi positions; the coating was not old yellow but thick and greasy. Purging was not necessary; bowel movements would occur spontaneously. Just as we were seriously analyzing and opinions were converging, a nurse reported that loose stool had passed. Everyone present sighed in admiration. They praised his accurate diagnosis, attributing it entirely to his rigorous medical practice, not easily overlooking any symptom or pulse in distinguishing subtle details. This highly responsible style deserves to be learned and promoted.
His requirements for students were also extremely strict. I once treated a chronic nephritis patient with typical kidney deficiency symptoms, using Liu Wei Di Huang Wan (Six-Ingredient Rehmannia Pill) plus Schisandra Berry (Wuweizi), Dodder Seed (Tusizi), and Goji Berry (Gouqizi). After seeing this, the teacher criticized me severely: "You only know how to use tonification methods, completely forgetting 'tonify without stagnation.'" This made me remember it to this day. Under the direct guidance of my late master, I compiled a book *Wenbing Shuyi* (Explanation of Warm Diseases). Before starting to write, the teacher warned: Any scientific monograph must have inheritance and creativity. Writing about warm disease theory, one must first inherit the academic experience and theoretical system already possessed by warm disease experts, while simultaneously absorbing modern achievements and personal practical experiences. The title could be *Shuyi* or *Jiyi*. During the compilation process, I consulted literature, selected materials, synthesized data, drafting, discussing, and revising simultaneously. For every chapter, my late master personally reviewed it, giving serious guidance, adding or deleting, carefully discussing and polishing. For example, whether arguments were correct, citations reliable, syndrome differentiation reasonable, treatment appropriate, language fluent and concise—all were meticulously corrected. He encouraged me not to fear difficulties, sparing no effort. Through six revisions and three drafts, I not only mastered basic writing skills but also improved independent scholarly ability, research ability, thinking ability, and written expression ability. This work reflects the characteristics of my late master's warm disease academic thoughts and poured much of his heart into it.
Finally, implementing "Application." He believed in applying what is learned and combining learning with application. If one only learns without applying, even with much reading, one is merely buried in piles of old papers. Even if expressing opinions, they are mostly mere textual studies, serving as footnotes for ancients. Therefore, he strongly advocated that learning theory is for using theory and developing theory. This is also the sophistication of his scholarship.
Exquisite Theory, Forming a Unique School
Premier Zhou Enlai once said multiple times: "Old Pu is a brilliant doctor and also understands dialectics." In just two short sentences, how high the evaluation! The reason my late master was brilliant mainly manifested in that he was both a clinician rich in practical experience and a TCM theorist who understood dialectical materialism. He praised Chinese medicine and pharmacology as part of the essence of Eastern culture, possessing its unique theoretical system. Classics such as the *Neijing* and *Shanghan Lun* are crystallizations of the TCM theoretical system with dialectics as its core, and must be seriously inherited and developed. He opposed the erroneous attitude of those who believe TCM has only experience and no theory, failing to cherish national cultural heritage. He also said that the basic theory of the *Neijing* is scientific; the *Shanghan Lun* follows the theoretical guidance of the *Neijing* to guide practice, summarizing and elevating the TCM theoretical system. This shows he had in-depth research and correct understanding of these two classics and made exquisite elaborations on some theoretical issues within them.
He cherished national medical classics, believed in their theoretical value, yet never stuck to outdated views or closed himself off. His interpretations of the *Neijing* did not fall into the rut of old commentators. For example, regarding the views on "Winter injury by cold leads to warm disease in spring" and "Winter failure to store essence leads to warm disease in spring," he broke away from the latent qi theory that cold pathogen acquired in winter causes warm disease in spring. Instead, drawing analogy from winter failure to store essence, he realized that those who lose consolidation in winter or suffer cold damage in winter must have deficient qi. Thus, when pathogens gather in spring, it is naturally easy to contract warm disease. How could cold pathogen remain latent for so long without causing disease, only emerging from winter to spring? Even explaining it via incubation period is forced.
Regarding the understanding that "treating disease must seek the root," he made in-depth elaborations, proposing several relationships in handling syndrome differentiation to seek the root:
(1) Syndrome differentiation to seek the root, correctly handling the relationship between local and whole.
Humans are unified organic bodies. Understanding the essence of disease is often more accurate from the whole perspective than from the local. Any local symptom of a disease is closely related to the whole; one cannot one-sidedly focus on the local while ignoring the whole. He treated a case of urinary retention and a case of urinary incontinence. From local symptoms, they were different, but from the whole perspective, both were due to deficiency of middle qi. Thus, symptoms are phenomena, while deficiency of middle qi is the essence. Therefore, both achieved the same effect using modified Bu Zhong Yi Qi Tang (Tonify the Middle and Augment the Qi Decoction). If one only sees urinary retention and uses diuresis, or incontinence and uses astringency, without seeking the root, one moves further from the classic principles.
(2) Syndrome differentiation to seek the root, correctly grasping the relationship between righteous qi and pathogenic factors.
The *Neijing* says: "When righteous qi exists within, pathogenic factors cannot interfere; where pathogenic factors gather, qi must be deficient." This explains that the process of occurrence, development, and outcome of human diseases is a process of struggle, victory/defeat, and waxing/waning between righteous qi and pathogenic factors. My late master proposed preventing disease early to maintain righteous qi; eliminating pathogens when diseased without injuring righteous qi. He instructed medical practitioners to pay attention to righteous qi as the foundation, mastering the dialectical relationship of supporting righteous qi to eliminate pathogens and eliminating pathogens to nourish righteous qi. If one only sees the disease and not the person, solely focusing on eliminating pathogens while ignoring righteous qi, it fundamentally deviates from the original meaning of seeking the root in treating disease.
(3) Syndrome differentiation to seek the root, correctly distinguishing the different emphases between internal injury and external contraction.
Eight Principles (Ba Gang) are an important guideline for TCM syndrome differentiation and treatment. My late master emphasized that for external contraction diseases, the focus is on differentiating exterior/interior and cold/heat. Because all acute febrile diseases, whether warm-heat or cold damage, initially have pathogens in the exterior and defensive level, releasing the exterior is the primary principle. Exterior cold is dispersed with acrid-warm herbs; exterior heat is vented with acrid-cool herbs. Timely treatment solves problems easily. If it transmits to the interior, or to Yangming, or enters the qi level, clearing heat and withdrawing fever is the correct treatment. For chronic internal injury diseases, the focus is on differentiating deficiency/excess and cold/heat. It is generally believed that miscellaneous diseases from seven emotions internal injury are mostly deficiency. However, there is also excess within deficiency, deficiency within excess, or great deficiency resembling excess, and great excess resembling deficiency, all requiring careful differentiation. One cannot uniformly classify them as deficiency syndromes. At the same time, internal injury diseases also have cold and heat, such as yang deficiency leading to cold and yin deficiency leading to heat, which are distinctly different from the cold and heat of external contraction diseases. These must be carefully distinguished and not treated uniformly. My late master's application of the Eight Principles theoretically highlights the different emphases between external contraction and internal injury, fully conforming to the purpose of seeking the root in treating disease, and deeply comprehending and elevating the true meaning of the *Neijing*.
My late master elucidated classic principles thus, and similarly elucidated theories of later physicians, often having creative insights.
Regarding the view "Yang is often in excess, Yin is often insufficient." He said, Danxi's establishment of this theory is worthy of doubt. Yang is qi and fire; is qi really in excess? Is fire really in excess? Then, since all zang and fu organs have yin and yang, which is yang in excess and which is yin insufficient? Moreover, when yin is balanced and yang is secured, spirit is governed. Once there is bias, disease must arise. How can it be that yang is often in excess and yin often insufficient, yet people do not get sick? According to the human body, it is not that fire is in excess, but that water is insufficient. This was the original intent of Wang Tai pu (Wang Bing). This viewpoint was not corrected until Zhang Jiebin. Writing books and establishing theories to teach future generations, little realizing that a single error in thesis can harm people. However, Danxi's creation of some yin-tonifying formulas, such as Da Bu Yin Wan (Great Supplement Yin Pill), is his important contribution.