只要看唐人王焘著的《外台秘要》，把欬分做十种：第一种叫做风欬，其状是要讲话时，为了欬，言不得终。第二种叫做寒欬，为了饮了冷水，或是吃了寒性的东西，酿成了欬症。
第三种叫做支饮，其状心下坚满，欬的时光。引动四肢都痛。脉反见迟。第四种叫做肝欬，欬的时光，两胁下都被牵引作痛。第五种叫做心欬，欬而吐血，就为引动了少阴心之咏呢。
第六种叫做脾欬，欬的时光，涎从口出，续续不止，下引少腹。第七种叫做肺欬，欬的时光，引动颈项，频吐涎沫不止。第八种叫做肾欬，其状是耳聋无所闻，腰部及脐中都被引动。第九种叫做胆欬，欬的时光，就要引动到头痛口苦。第十种是厥阴欬，欬的时光，就要引动舌本。[欬今通咳。校者。]这十种欬病，病源不一，病状不同，那治法更是各有其法。各有其方，决不能张冠李戴，移东凑西。我要请教西医，你们研究微菌为欬之主困，我们中医把欬在唐朝时代已经分做十种，现在你们把欬菌分有几种呢?倘不能分做几种，那么寒欬、热欬、肺欬、肾欬，同用一种药治疗，岂不是糟了么。你们已经发明微菌，请你们继续不断努力，继续不断研究，再把此欬菌分别出种类来，那才好呢。
倘说外人不曾发明，中国人便不敢另有主张，那是奴隶性已经钻筋入骨，不可救药了。
越是外人不曾发明，越要研究，越要努力，人争一口气，佛争一炷香，能发外人所未发，明外人所未明，请诸位西医先生依据了中医书。成一个惊人的大发明家。
我现在再把清贤高士宗先生的《欬论》介绍出来，高先生说，俗语诸病易治，咳嗽难医，咳嗽所以难医，就为咳嗽的根由甚多，不止于肺，现在遇有咳嗽，就说是肺病，随用发散消痰、清凉润肺之药，药日投而咳日甚，有病之经咏未蒙其治，无病之经脉徒受其殃，到了一个月不愈，那就弱证将成，两月不愈那就弱证已成，延至百日。身命虽未告殂，而此人已归不治之证矣。
《素问#欬论》云“五脏六腑皆令人欬，非独肺也。”是以咳病初起，有起于肾者。有起于肝者，有起于睥者，有起于心包者，有起于胃者，有起于上中二焦者；有起于肺者，治当察其源，察源之法，在乎审症，若喉痒而咳，是火热之气上冲也，火欲发而烟先起，烟起冲喉，故痒而咳。又有伤风初起，喉中一点作痒，咽热饮则少苏，此寒凝上焦，咽喉不利而咳也。或寒或热，当治其上焦，其有胸中作痒。此中焦津血内虚，咽喉不利而咳也，或寒或热。法当和其中焦，此喉痒之咳而属于上中二焦也。若气上冲而咳，是肝肾虚也，夫心肺居上，肝肾居下，肾为水脏，合膀胱水腑，随太阳之气，出皮毛以合肺，肺者天也，水天一气，运行不息，今肾脏内虚不能台水腑而行皮毛，则肾气从中土以冲上。冲上则咳，此上冲之咳而属于肾也。又肝藏血，而冲任血海之血，肝所主也，其血则热内充肤，澹澹皮毛。卧则内归于肝。今肝脏内虚，不合冲任之血，出于肤腠，则肝气从心包以上冲，上冲则咳，此上冲之咳而属于肝也。又有先吐血后咳嗽者。吐血则肝脏内损，而心包亦虚，致心包之火上克肺金。心包主血脉，血脉虚，夜则发热日则咳嗽，甚则日夜皆咳、皆热。此为虚劳咳嗽，先伤其血后伤其气，阴阳并竭，气血皆亏，服滋阴之药则相宜，服温补之药则不宜，如是之咳，百无一生，此咳之属于心包也。又手太阴属肺金，天也，足太阴属睥土，地也，在运气则土生金，脏腑则天地交，今睥土内虚，土不胜木，致痰涎上涌，先脾病而地气不升，因而肺病为天气不降，咳必兼喘，此咳之属于脾属于肺也。又胃为水谷之海，气属阳明，足阳明主胃，手阳明主大肠，阳明之上，燥气治之，其气下行，今阳明之气不从下行，或过于燥而火炎，或失其燥而停饮，咳出黄痰，胃燥热也，痰饮内积，胃虚寒也，此为肠胃之咳，咳虽不愈，不即殒躯，治宜消痰散饮，此欬之属于胃也。夫痰聚于胃，必从欬出，故《效论》云，聚胃、关肺，使不知咳嗽之源，但与清肺、清痰、疏风、利气为治，适害己也。处有伤风咳嗽，初起便服清散药，不能取效者，此为虚伤风也，最忌寒凉发散，投剂得宜，可以渐愈。又有冬时肾气不足，水不生木，致肝气内虚，洞涕不收，鼻窍不利亦为虚，伤风亦忌发散-投剂得宜，至春和冻解，洞涕始收，鼻窍始利。咳嗽大略其义如此，得其意而引伸之，其庶几乎。
‘高士宗先生《欬论》，分做五脏六腑，试问微菌一物，能否分别出五脏六腑，肺有肺之菌，肝有肝之菌，胃有胃之菌，肠有肠之菌，凡是一种学问，辨论愈细愈精，何况是关系人类性命出入之医学，倘然不别脏腑，不分寒热，不辨虚实，只以笼统之一种微菌，傲然自得，其亦可以已乎!
论冬温冬温一症，与他种温病不同，他种温病，多由感受时令之邪，感而即病。冬温虽亦关于时令，而其病之来，并非暴感，平时潜伏甚深，值冬时气候寒暖失常，稍有外感一触即发，暴感之邪，引动潜伏之邪，内应外合，一发不可收拾，犹之外寇临境。伏莽四起，治外寇犹易，治伏莽最难，既不可表，又不可攻，汗吐下三法皆不可用。
良莠同畴，贤奸杂处，治到冬温证，须胸有成竹，不激不随，一面清其内热保其阴液，一面用轻清流动之品引邪外出。务使邪去而正不伤，昔贤叶天士、王孟英皆是治温圣手，吾辈可奉为准绳者也。今年冬时气候过暖，冬温证特多，深愿病者认识病性，毋求急效而致大误也。
记中医友声社程君迪仁，俞君同芳，感于海上之学术团体，尤其是中医界，都注意在“会”字上，不注意在“学”字上，于学术前途，似乎少有益处，于是欲组织一专门在“学”字上做功夫的纯粹学术团体，商之士谔，不禁雀跃赞成，遂定名曰“中医友声社”。
社中组织，绝无阶级，社员一律平等，遇有病症之疑难者，公开讨论，各凭经验，各据学识，反复驳诘，必使讨论之问题，得彻底而始已。
社员对于病者之诊治，望闻问切，不厌求详，视人惨苦，痛如身受，必求得病源之所在，然后处方，稍有疑义，即向社中提出讨论，以求学术上之进步。
每日派员电台播音。以中医之常识，贡献于社会，租定大世界中研电台，在下午六时四十五分钟起，至七时三十分，派出代表三人，轮流演讲，程迪仁讲肠胃病，俞同芳讲妇女病，士谔则讲医学顾问大全。每人担任五日，每月值讲两次，风雨不更也。
社员和衷共济，每越五日一叙，不谈政治，不谈经济，专在学术上做工夫，此则吾社同仁差堪自慰者也。
中医条例之与中医中医条例，国民政府已于二十五年一月二十二日公布矣，海上国医团体欢欣鼓舞，已由上海市国医分馆领导，联席开会庆祝，从此中医得法律上之保障，大家可以安居乐业，稳如泰山，安如磐石矣。
惟是士谔私意，以为吾中医之存在。自有其存在之真价值在。决非外力所能摧残，所能动摇，所能破坏。
《本草》所释之药性，《伤寒论》所详之脉证，所定之方治，百试百验，千试千验，万试万验，五千年来，早已深入人心，故吾侪今日自当绍述先德，精心研究仲景之书，从有字处看到无字处，平脉辨证，探本穷源，以武进邹润庵《本经疏证》为研究方法，处处脚踏实地，字字皆有来历，不矜奇不立异，大中至正，必以实用为归。
吾中医而能如是，则他邦医者不能治之病，吾中医无不能医，吾中医之声誉。中医之治绩，必播满世界，吾知世界各邦，必将尽弃其固有之学，而学吾中医也，勉之哉中医同道。
谈谈刘释《伤寒论》浏阳刘仲迈《伤寒杂病论议疏》，仲迈对于《伤寒》颇有功夫，非好出风头之作家可比。
刘氏最重脉象，凡本论条文脉象不详者，注中必一一为之补出。
本论条文有难解处，刘竟为之删改补充，而处处托之秘传古本，较之柯韵伯之勇敢，大胆直承，相长远矣。
本论有证无方处，刘竟为之一一补出，其所补之方，或移自《金匮》或竟自撰，本论原方，亦多增损，惟所补之方，较之舒驰远为妥。
论暑论温，仿本论笔法，伪造多条，一一托之秘传古本。余谓此书，乃刘氏之《伤寒论》，非仲景之《伤寒论》，因其处处印定后人眼目，大非仲景圆机活法原旨也。
读仲景书，必须法武进邹润庵先生之精研，始识仲景真面目，此外理论，多类蛇足，吾见如是，敢质诸海内学者。
海外的国医(在美治愈沉疴)向不被外人所重视的中医，近来在美国渐渐地有人注意了，原因是旅美的华侨，虽尽有生活习惯完全西方化的，但患了病不爱求西医诊治，而服中国药的还是很多，所以在纽约、波士顿、芝加哥、旧金山等地华侨密集之所，有不少国医寄居在那里，此辈国医因没有外人求治，所以美国当局没有规定他们登记注册的条例，至于现在有多少国医在美开业，自然也不得而知，但据说在美国四十八个州中，至少当在一百至一百三十人之间，有的是专以治病为业的，但至少有三分之二是侨美的商人，行医不过是一种副业而已，所以诊费也至不一律，有的每次门诊收费美金五元，最低的是一元，但也有施诊的药房，大率都由此辈医生兼营的，但也有不备药房，而病人须将药方送到别位兼营药房的医生处配合的。
旧金山有一位美国人骆宾生，害着胃病，很是剧烈，经各地的名医诊治，病势却有增无减，到了去年春间，病得几乎不能工作了，屡次想自杀，骆宾生有一华友，偶然和他谈起一位叔父，在芝加哥经商的。精通医理，劝他新往求诊。骆宾生起初还是不信，后来经那华友一再怂恿，只得怀着万一的希望前往一试，经该国医悉心诊治之后，配了若干植物质的药材所煎成的苦涩药水，以及灰黑色而粗糙的丸药，服了一星期。又换了一种黑褐色的丸药，又过了一星期，骆宾生的食欲大增，体重也增加了十四磅，病竟霍然而愈了。还有一位旧金山人查尔斯患神经衰弱症。也是百药罔效，一天偶然想起了一位曾有一面之雅的中医，于是登门求治-这位中医，每天上午十时和下午十时，给按摩一次，同时还给与一种药汁，令每天服用一次，这么样的过了十天，病势大减。一个月后完全痊愈了。
为了这两件事实的表现，有几家报纸。特著文加以评论，于是纽约和旧金山有几位医学家，纷纷去觅取这种治愈胃病和神经衰弱的药汁与丸药加以化验而研究，但其结果，却未曾发现有何特殊性质的成分，因此有若干医学家特地辗转托人向这二位医生乞取配合成为那种药汁与丸药的原药，再加化验，而同时各医学家和药物学家都纷纷地研究华药，因有些草根树皮中所含的物质，胜于矿物质的药料，这一层已为彼邦的医药界所承认了。(朱英)士谔按：中医与西医学术之出发点不同，疗治之手段不同，中医注重六经，注重三焦，注重阴阳互根，西医不知也。中医疗治重在处方之组织，不重在药性之温凉，在以个性各异之药，合于一炉而煮之成药，使直抵病所，西医以一药拆成十余种成分。而明其用，且中医治病不但因病而异，因人而异，因病之环境有种种，治法遂亦有种种，西医欲以呆板之法化验之，犹之刻舟求剑，守株待兔，胡可得也？
《伤寒论》读法《伤寒论》：“下之后，复发汗，昼日烦躁不得眠，夜而安静，不呕不渴，无表证，脉沉微，知无大热者，，干姜附子汤主之。’’解之者，每多囫囵吞枣，夫曰“下之后”。出未下之前，必有里证无疑。曰“复发汗”-则未汗之前，必有表证无疑。论病情，决无先见里证后见表证之理，则最初之病必先有表复有里也。仲景表里皆病，必先治其表，表解乃可攻里，俗医不循先后缓急之法，动手便错，致成坏证。昼日烦躁不得眠，夜而安静，病人阳气衰做已极，藉昼日之天阳，始得为烦为躁，一入夜间，阴分用事，虽欲求其烦求其躁已不可得。此为纯阴无阳之病象。
曰“不呕不渴无表证”，此何故耶?曰“呕为少阳见证”，本论曰“呕而发热者，柴胡汤证具”。曰“不呕。”表明无少阳证也。渴为阳明见证，本论曰“渴者属阳明也”。曰“不渴”，表明无阳明证也。曰“无表证。”表明无太阳证也。昔有人摇得小会，收银三十两，恐人盗去，屡藏不妥。忽思藏诸槛下。定无人知，藏毕，念对门邻人有阿二者最善盗，须防之，乃贴签其上，书曰“下无白银三十两”，以谓莫妥于此矣。未几，阿二睹签，掘地盗之去，易书其签日“对门阿二不曾偷”。此虽寓言，可知仲景之“不呕不渴无表证”决不能囫囵吞枣，随便念过，假使有呕有渴有表证，便当别求治法，脉沉为无阳，脉微为气不足；假使身有大热，又当别求治法，身无大热，阳衰显然，故以干姜生附子急救其阳也。凡《伤寒论》条文，皆当知如是读。
只要查看唐代王焘所著的《外台秘要》，该书将咳嗽分为十种：第一种称为风咳，症状是想要说话时，因咳嗽而无法说完。第二种称为寒咳，是因为饮用了冷水，或食用了寒性食物，从而酿成咳嗽病症。
第三种称为支饮（水饮停聚胸膈），其症状是心下部位坚硬胀满，咳嗽时牵引四肢疼痛，脉象反而呈现迟象。第四种称为肝咳，咳嗽时两胁下被牵引作痛。第五种称为心咳，咳嗽并伴有吐血，这是因为引动了少阴心经的缘故。
第六种称为脾咳，咳嗽时涎液从口中流出，连续不断，向下牵引至小腹。第七种称为肺咳，咳嗽时牵引颈项，频繁吐出涎沫不止。第八种称为肾咳，其症状是耳聋听不见声音，腰部及肚脐周围都被牵引不适。第九种称为胆咳，咳嗽时牵引头痛、口苦。第十种称为厥阴咳，咳嗽时牵引舌根。[注：欬即今之咳字。校者注。]这十种咳嗽病，病因不同，症状各异，治疗方法更是各有其法，各有其方，绝不能张冠李戴，移东凑西。我要请教西医：你们研究认为细菌是咳嗽的主要困扰，而我们在唐朝时代就已经将咳嗽分为十种，现在你们把致咳细菌分成了几种呢？如果不能细分种类，那么寒咳、热咳、肺咳、肾咳，都使用同一种药物治疗，岂不是糟糕了吗？既然你们已经发明了细菌学说，请你们继续不断努力，深入研究，再将这种致咳细菌分出种类来，那才好呢。
如果说因为外国人没有发明，中国人就不敢另有主张，那是奴性已经深入骨髓，不可救药了。
越是外国人未曾发明的领域，越要研究，越要努力，“人争一口气，佛争一炷香”，能够发表外人所未曾发表的见解，阐明外人所未曾阐明的道理，请各位西医先生依据中医书籍，成为令人惊叹的大发明家。
我现在再介绍清代高士宗先生的《咳论》。高先生说，俗语说各种疾病容易治疗，唯独咳嗽难医。咳嗽之所以难医，是因为咳嗽的根源很多，不仅仅在于肺。现在遇到有咳嗽，就说是肺病，随即使用发散消痰、清凉润肺的药物，药物每天服用，咳嗽却日益加重，有病的气血经脉未得到治疗，无病的经脉徒然遭受殃害。到了一个月不愈，虚弱证候就将形成；两个月不愈，虚弱证候已成；拖延到一百天，虽然性命尚未终结，但此人已归于不治之症了。
《素问·咳论》说：“五脏六腑皆令人咳，非独肺也。”因此，咳嗽病初起，有的起源于肾，有的起源于肝，有的起源于脾，有的起源于心包，有的起源于胃，有的起源于上焦和中焦，有的起源于肺。治疗应当考察其源头，考察源头的办法，在于审察症状。如果喉痒而咳，这是火热之气上冲所致，火欲发而烟先起，烟气冲喉，所以喉痒而咳。又有伤风初起，喉中一点作痒，咽下热饮则稍缓解，这是寒凝上焦，咽喉不利而咳。无论寒热，应当治疗其上焦。如果有胸中作痒，这是中焦津血内虚，咽喉不利而咳。无论寒热，治法应当调和其中焦。这是喉痒之咳属于上、中二焦的情况。如果气上冲而咳，这是肝肾虚损所致。心肺居上，肝肾居下，肾为水脏，与膀胱水腑相合，随着太阳经之气，出于皮毛以合于肺，肺属天，水天一气，运行不息。如今肾脏内虚，不能配合水腑而行于皮毛，则肾气从中土向上冲逆。气上冲则咳，这是上冲之咳属于肾的情况。又肝藏血，冲任血海之血由肝所主，其血热充于肌肤，流动于皮毛，卧则血内归于肝。如今肝脏内虚，不合冲任之血出于肤腠，则肝气从心包向上冲逆，上冲则咳，这是上冲之咳属于肝的情况。又有先吐血后咳嗽的，吐血则肝脏内损，心包亦虚，导致心包之火上克肺金。心包主血脉，血脉虚，夜间发热，白天咳嗽，甚则日夜皆咳、皆热。此为虚劳咳嗽，先伤血后伤气，阴阳并竭，气血皆亏，服用滋阴药物适宜，服用温补药物不适宜。像这样的咳嗽，百无一活，这是属于心包的咳嗽。又手太阴属肺金，象征天；足太阴属脾土，象征地。在运气学说中土生金，在脏腑关系中天地交泰。如今脾土内虚，土不胜木，导致痰涎上涌，先是脾病使地气不升，因而肺病使天气不降，咳嗽必兼喘促，这是属于脾和肺的咳嗽。又胃为水谷之海，气属阳明，足阳明主胃，手阳明主大肠，阳明之上，燥气治之，其气下行。如今阳明之气不从下行，或过于燥而火炎，或失其燥而停饮，咳出黄痰，是胃燥热；痰饮内积，是胃虚寒。此为肠胃之咳，咳嗽虽不愈，但不立即致死，治宜消痰散饮，这是属于胃的咳嗽。夫痰聚于胃，必随咳嗽而出，故《效论》说，痰聚胃、关肺，如果不了解咳嗽的源头，只给予清肺、清痰、疏风、利气的治疗，反而有害己身。如有伤风咳嗽，初起便服用清散药物，不能取效的，这是虚伤风，最忌寒凉发散，投药得当，可以逐渐痊愈。又有冬季肾气不足，水不生木，导致肝气内虚，流涕不止，鼻窍不利，这也是虚证，伤风也忌发散，投药得当，至春季暖和冻解，流涕始收，鼻窍始利。咳嗽的大略意义如此，得其意旨而引申发挥，大概就可以了。
高士宗先生的《咳论》，将咳嗽分为五脏六腑，试问细菌这一事物，能否分别出五脏六腑？肺有肺的菌，肝有肝的菌，胃有胃的菌，肠有肠的菌？凡是一种学问，辩论越细致越精微，何况是关系人类性命出入的医学，如果不辨别脏腑，不分寒热，不辨虚实，只用笼统的一种细菌，傲然自得，这也可以停止了吗！
论冬温：冬温这一病症，与其他种类的温病不同。其他温病多由感受时令邪气，感而即病。冬温虽然也与时令有关，但其发病并非暴感，平时潜伏很深，正值冬季气候寒暖失常，稍有外感一触即发。暴感之邪，引动潜伏之邪，内应外合，一发不可收拾，犹如外寇临境，伏莽四起。治疗外寇犹易，治疗伏莽最难，既不可用汗法，又不可用攻法，汗、吐、下三法皆不可用。
良莠混杂，贤奸杂处，治疗冬温证，须胸有成竹，不激不随，一面清其内热保其阴液，一面用轻清流动之品引邪外出。务必使邪去而正不伤。昔贤叶天士、王孟英皆是治疗温病的圣手，我们可以奉为准绳。今年冬季气候过暖，冬温证特别多，深愿患者认识病性，不要追求急效而导致大误。
记中医友声社程迪仁君、俞同芳君，有感于海上（上海）的学术团体，尤其是中医界，都注意在“会”字上，不注意在“学”字上，对于学术前途，似乎少有益处，于是想组织一个专门在“学”字上做功夫的纯粹学术团体，与我商量，我不禁雀跃赞成，遂定名为“中医友声社”。
社内组织，绝无阶级，社员一律平等，遇有病症疑难者，公开讨论，各凭经验，各据学识，反复驳诘，必使讨论的问题得到彻底解决才停止。
社员对于患者的诊治，望闻问切，不厌求详，视人惨苦，痛如身受，必求得病源所在，然后处方，稍有疑义，即向社中提出讨论，以求学术上的进步。
每日派员通过电台播音，以中医常识贡献于社会。租定大世界中的研电台，在下午六时四十五分起，至七时三十分，派出代表三人，轮流演讲。程迪仁讲肠胃病，俞同芳讲妇女病，士谔则讲医学顾问大全。每人担任五日，每月值讲两次，风雨无阻。
社员和衷共济，每五日聚会一次，不谈政治，不谈经济，专在学术上做工夫，这是我社同仁差堪自慰的地方。
关于中医条例，国民政府已于二十五年一月二十二日公布。海上国医团体欢欣鼓舞，已由上海市国医分馆领导，联席开会庆祝。从此中医得法律上之保障，大家可以安居乐业，稳如泰山，安如磐石矣。
只是我私意以为，我们中医的存在，自有其存在的真价值，决非外力所能摧残、动摇、破坏。
《本草》所解释的药性，《伤寒论》所详细的脉证，所定的方治，百试百验，千试千验，万试万验，五千年来，早已深入人心。所以我们今日自然应当继承先德，精心研究仲景之书，从有字处看到无字处，平脉辨证，探本穷源，以武进邹润庵的《本经疏证》为研究方法，处处脚踏实地，字字皆有来历，不矜奇不立异，大中至正，必以实用为归宿。
如果我们中医能做到这样，那么他邦医者不能治的病，我们中医无不能医；我们中医的声誉、治绩，必将播满世界。我知道世界各邦，必将尽弃其固有之学，而学习我们中医。勉之哉，中医同道。
谈谈刘氏对《伤寒论》的阐释：浏阳刘仲迈著有《伤寒杂病论议疏》，刘仲迈对于《伤寒论》颇有功夫，不是那些好出风头的作家可比的。
刘氏最重脉象，凡是原文条文脉象不详的，注释中必定一一补出。
原文条文有难解之处，刘氏竟为之删改补充，且处处托之秘传古本，比起柯韵伯的勇敢大胆直承，相差远了。
原文有证无方之处，刘氏竟一一补出，其所补之方，有的移自《金匮要略》，有的竟自行撰写，原文原方，也多增损，惟其所补之方，比舒驰远的更为妥当。
论暑论温，仿照原文笔法，伪造多条，一一托之秘传古本。我认为此书，乃是刘氏的《伤寒论》，而非仲景的《伤寒论》，因其处处印定后人眼目，大非仲景圆机活法的原旨。
读仲景书，必须效法武进邹润庵先生的精研方法，才能识得仲景真面目，此外理论，多类蛇足，我的见解如此，敢向海内外学者质询。
海外的国医（在美国治愈沉疴）：向不被外人重视的中医，近来在美国渐渐地有人注意了。原因是旅美的华侨，虽然生活习惯完全西方化，但患了病不爱求西医诊治，而服中国药的还是很多。所以在纽约、波士顿、芝加哥、旧金山等地华侨密集之所，有不少国医寄居在那里。这批国医因为没有外人求治，所以美国当局没有规定他们登记注册的条例。至于现在有多少国医在美开业，自然也不得而知，但据说在美国四十八个州中，至少当在一百至一百三十人之间。有的是专以治病为业的，但至少有三分之二是侨美的商人，行医不过是一种副业而已。所以诊费也至不一律，有的每次门诊收费美金五元，最低的一元。但也有施诊的药房，大率都由此辈医生兼营的，但也有不备药房，而病人须将药方送到别位兼营药房的医生处配合的。
旧金山有一位美国人骆宾生，害着胃病，很是剧烈，经各地的名医诊治，病势却有增无减。到了去年春间，病得几乎不能工作了，屡次想自杀。骆宾生有一华友，偶然和他谈起一位叔父，在芝加哥经商的，精通医理，劝他前往求诊。骆宾生起初还是不信，后来经那华友一再怂恿，只得怀着万一的希望前往一试。经该国医悉心诊治之后，配了若干植物质的药材所煎成的苦涩药水，以及灰黑色而粗糙的丸药，服了一星期。又换了一种黑褐色的丸药，又过了一星期，骆宾生的食欲大增，体重也增加了十四磅，病竟霍然而愈了。还有一位旧金山人查尔斯患神经衰弱症，也是百药罔效。一天偶然想起了一位曾有一面之雅的中医，于是登门求治。这位中医，每天上午十时和下午十时，给按摩一次，同时还给与一种药汁，令每天服用一次。这么样的过了十天，病势大减。一个月后完全痊愈了。
为了这两件事实的表现，有几家报纸特著文加以评论。于是纽约和旧金山有几位医学家，纷纷去觅取这种治愈胃病和神经衰弱的药汁与丸药加以化验而研究，但其结果，却未曾发现有何特殊性质的成分。因此有若干医学家特地辗转托人向这二位医生乞取配合成为那种药汁与丸药的原药，再加化验。而同时各医学家和药物学家都纷纷地研究华药，因有些草根树皮中所含的物质，胜于矿物质的药料，这一层已为彼邦的医药界所承认了。（朱英）士谔按：中医与西医学术之出发点不同，疗治之手段不同。中医注重六经，注重三焦，注重阴阳互根，西医不知也。中医疗治重在处方之组织，不重在药性之温凉，在以个性各异之药，合于一炉而煮之成药，使直抵病所。西医以一药拆成十余种成分，而明其用。且中医治病不但因病而异，因人而异，因病之环境有种种，治法遂亦有种种。西医欲以呆板之法化验之，犹之刻舟求剑，守株待兔，胡可得也？
《伤寒论》读法：《伤寒论》云：“下之后，复发汗，昼日烦躁不得眠，夜而安静，不呕不渴，无表证，脉沉微，知无大热者，干姜附子汤主之。”解说之人，每多囫囵吞枣。夫曰“下之后”，出自未下之前，必有里证无疑。曰“复发汗”，则未汗之前，必有表证无疑。论病情，决无先见里证后见表证之理，则最初之病必先有表复有里也。仲景表里皆病，必先治其表，表解乃可攻里。俗医不循先后缓急之法，动手便错，致成坏证。昼日烦躁不得眠，夜而安静，病人阳气衰微已极，藉昼日之天阳，始得为烦为躁，一入夜间，阴分用事，虽欲求其烦求其躁已不可得。此为纯阴无阳之病象。
曰“不呕不渴无表证”，此何故耶？曰“呕为少阳见证”，本论曰“呕而发热者，柴胡汤证具”。曰“不呕”，表明无少阳证也。渴为阳明见证，本论曰“渴者属阳明也”。曰“不渴”，表明无阳明证也。曰“无表证”，表明无太阳证也。昔有人摇得小会，收银三十两，恐人盗去，屡藏不妥。忽思藏诸槛下，定无人知，藏毕，念对门邻人有阿二者最善盗，须防之，乃贴签其上，书曰“下无白银三十两”，以谓莫妥于此矣。未几，阿二睹签，掘地盗之去，易书其签曰“对门阿二不曾偷”。此虽寓言，可知仲景之“不呕不渴无表证”决不能囫囵吞枣，随便念过。假使有呕有渴有表证，便当别求治法。脉沉为无阳，脉微为气不足；假使身有大热，又当别求治法。身无大热，阳衰显然，故以干姜生附子急救其阳也。凡《伤寒论》条文，皆当知如是读。
As long as one examines the *Waitai Miyao* (Secret Essentials of the Outer Hall) authored by Wang Tao of the Tang Dynasty, it divides cough into ten types: The first is called Wind Cough (Feng Ke), characterized by the inability to finish speaking due to coughing. The second is called Cold Cough (Han Ke), caused by drinking cold water or consuming cold-natured foods, which酿s the cough syndrome.
The third is called Branch Fluid Retention (Zhi Yin), where fluid retention obstructs the chest and diaphragm; its symptoms include hardness and fullness below the heart, pain radiating to all four limbs during coughing, and a pulse that appears slow (Chi). The fourth is called Liver Cough (Gan Ke), where coughing pulls and causes pain in both hypochondriac regions. The fifth is called Heart Cough (Xin Ke), accompanied by hemoptysis, because it stimulates the Shaoyin Heart meridian.
The sixth is called Spleen Cough (Pi Ke), where saliva flows from the mouth continuously during coughing, pulling downward to the lower abdomen. The seventh is called Lung Cough (Fei Ke), where coughing pulls on the neck and throat, causing frequent spitting of saliva without cessation. The eighth is called Kidney Cough (Shen Ke), characterized by deafness (inability to hear), with pulling sensations in the waist and umbilical region. The ninth is called Gallbladder Cough (Dan Ke), where coughing pulls to cause headache and bitter taste in the mouth. The tenth is called Jueyin Cough (Jueyin Ke), where coughing pulls on the root of the tongue. [Note: "Ke" is the ancient character for modern "Cough". Editor's note.] These ten types of cough diseases have different etiologies and distinct symptoms; thus, their treatment methods each have their own specific approaches and formulas. One absolutely cannot confuse them or shift treatments arbitrarily. I would like to ask Western physicians: You research bacteria as the primary cause of cough, whereas we in the Tang Dynasty already divided cough into ten types. Now, how many types of cough-causing bacteria have you classified? If you cannot classify them into types, then treating Cold Cough, Heat Cough, Lung Cough, and Kidney Cough with the same medication would be disastrous, would it not? Since you have discovered bacteria, please continue your relentless efforts and research to further categorize these cough-causing bacteria; only then would it be acceptable.
If one argues that because foreigners have not invented something, Chinese people dare not propose other theories, that is a servility drilled into the bones, incurable.
The more foreigners have not invented something, the more we must study and strive. "People compete for a breath of pride, Buddhas compete for an incense stick." To publish what outsiders have not published and clarify what they have not clarified, I invite all Western physician gentlemen to base yourselves on TCM books and become astonishing great inventors.
I will now introduce Mr. Gao Shizong’s *Treatise on Cough* from the Qing Dynasty. Mr. Gao stated that folk sayings hold that various diseases are easy to treat, but cough is difficult to cure. The reason cough is difficult to cure is that its origins are numerous, extending beyond just the Lung. Currently, when encountering cough, it is simply labeled as a Lung disease, and dispersing, phlegm-resolving, cooling, and lung-moistening medications are immediately administered. As medications are taken daily, the cough worsens daily. The diseased meridians do not receive proper treatment, while healthy meridians suffer undeserved harm. If unresolved after one month, a deficiency syndrome will form; if unresolved after two months, the deficiency syndrome is established; if dragged out to one hundred days, although life may not yet be lost, the person has entered a category of incurable conditions.
The *Suwen·Treatise on Cough* states: "All five zang organs and six fu organs can cause cough, not just the Lung." Therefore, at the onset of cough, some originate from the Kidney, some from the Liver, some from the Spleen, some from the Pericardium, some from the Stomach, some from the Upper and Middle Jiao, and some from the Lung. Treatment must investigate the source. The method for investigating the source lies in examining symptoms. If there is itching in the throat leading to cough, this is due to flaming heat qi rushing upward. Just as smoke rises before fire ignites, smoke rising against the throat causes itching and cough. In early wind-cold invasion, a slight itch in the throat that feels relieved by swallowing hot drinks indicates cold congealing in the Upper Jiao, causing throat dysfunction and cough. Whether cold or heat, the Upper Jiao should be treated. If there is itching in the chest, this indicates internal deficiency of fluids and blood in the Middle Jiao, causing throat dysfunction and cough. Whether cold or heat, the Middle Jiao should be harmonized. This describes cough with throat itching belonging to the Upper and Middle Jiao. If qi rushes upward causing cough, this is due to Liver and Kidney deficiency. The Heart and Lungs reside above; the Liver and Kidneys reside below. The Kidney is the Water Organ, paired with the Bladder Fu organ. Following the Taiyang Qi, it emerges through the skin and hair to connect with the Lung. The Lung represents Heaven; Water and Heaven are one Qi, circulating endlessly. Now, if the Kidney is internally deficient and cannot coordinate with the Water Fu organ to circulate through the skin and hair, Kidney Qi rushes upward from the Central Earth. Upward rushing causes cough; this upward-rushing cough belongs to the Kidney. Furthermore, the Liver stores Blood, and the blood of the Chong and Ren seas is governed by the Liver. When blood is hot and fills the skin, flowing through the hair follicles, upon lying down, blood returns internally to the Liver. Now, if the Liver is internally deficient and fails to coordinate the Chong and Ren blood to emerge through the skin and pores, Liver Qi rushes upward from the Pericardium. Upward rushing causes cough; this upward-rushing cough belongs to the Liver. There are also cases of vomiting blood followed by cough. Vomiting blood damages the Liver internally, and the Pericardium becomes deficient, causing Pericardium Fire to attack Lung Metal. The Pericardium governs blood vessels; when blood vessels are deficient, fever occurs at night and coughing during the day, potentially progressing to coughing and fever both day and night. This is consumptive cough, where blood is injured first, then Qi, leading to exhaustion of both Yin and Yang and deficiency of both Qi and Blood. Nourishing Yin medications are appropriate, while warming and tonifying medications are inappropriate. Such coughs rarely survive; this type belongs to the Pericardium. Hand-Taiyin belongs to Lung Metal, representing Heaven; Foot-Taiyin belongs to Spleen Earth, representing Earth. In Six Qi theory, Earth generates Metal; in Zang-Fu relations, Heaven and Earth interact. Now, if Spleen Earth is internally deficient, Earth cannot overcome Wood, causing phlegm and saliva to surge upward. First, Spleen disease prevents Earth Qi from ascending, thereby causing Lung disease as Heaven Qi fails to descend. Cough must be accompanied by wheezing; this cough belongs to the Spleen and Lung. The Stomach is the Sea of Water and Grain; its Qi belongs to Yangming. Foot-Yangming governs the Stomach, Hand-Yangming governs the Large Intestine. Above Yangming, Dryness Qi governs, and its Qi moves downward. Now, if Yangming Qi does not move downward, either excessive dryness leads to flaming fire, or loss of dryness leads to fluid retention. Coughing up yellow sputum indicates Stomach dryness-heat; internal accumulation of phlegm-fluid indicates Stomach deficiency-cold. This is Gastrointestinal Cough. Although the cough may not resolve immediately, it does not lead to death instantly. Treatment should focus on resolving phlegm and dissipating fluid retention; this cough belongs to the Stomach. Phlegm gathers in the Stomach and must exit via cough; thus, the *Xiaolun* states that phlegm gathers in the Stomach and affects the Lung. If one does not understand the source of cough and merely treats with Lung-clearing, phlegm-resolving, wind-dispersing, and Qi-promoting methods, it harms oneself. For wind-cold cough, if initial treatment with clearing and dispersing medications fails, this is Deficient Wind-Cold. It strictly forbids cold-natured dispersing agents; with appropriate prescription, gradual recovery is possible. In winter, if Kidney Qi is insufficient and Water fails to generate Wood, leading to internal Liver Qi deficiency, runny nose and uncontrolled nasal discharge occur, indicating deficiency. Wind-cold also forbids dispersing; with appropriate prescription, by spring when warmth thaws the ice, nasal discharge stops and nasal passages clear. This covers the general principles of cough. Grasping the intent and extending it, one might succeed.
Mr. Gao Shizong’s *Treatise on Cough* divides cough among the Five Zang and Six Fu organs. I ask: Can bacteria distinguish between the Five Zang and Six Fu organs? Does the Lung have Lung bacteria, the Liver Liver bacteria, the Stomach Stomach bacteria, and the Intestines Intestine bacteria? Any field of study benefits from finer and more precise differentiation, especially medicine, which concerns human life and death. If one does not differentiate Zang-Fu, does not distinguish Cold-Heat, and does not辨 Deficiency-Excess, but relies on a generalized concept of "one type of bacteria" with arrogance, is this not sufficient to stop?
Regarding Winter-Warmth Disease: This condition differs from other Warm Diseases. Other warm diseases usually result from contracting seasonal pathogens, with illness appearing immediately upon infection. Winter-Warmth, while related to seasonality, does not arise from sudden contraction. Instead, pathogens lie dormant deep within for a long time. When winter climate becomes abnormal (too warm or too cold), even a slight external trigger can activate them. The sudden pathogen activates the latent pathogen, creating an internal-external synergy that is uncontrollable once released, like foreign invaders approaching while rebels rise everywhere. Treating external invaders is easier; treating hidden rebels is hardest. Neither sweating nor purging methods are applicable; the three methods of sweating, vomiting, and purging are all contraindicated.
Good and bad plants grow together; virtuous and wicked people mix. Treating Winter-Warmth requires a clear plan, neither激 nor passive. One must clear internal heat and protect Yin fluids while using light, clear, and mobile substances to guide pathogens outward. Ensure pathogens leave without damaging healthy Qi. Ancient masters Ye Tianshi and Wang Mengying were saints in treating warm diseases; we should take them as our standard. This year, winter climate was excessively warm, leading to many Winter-Warmth cases. I deeply hope patients recognize the nature of their illness and do not seek quick fixes that lead to major errors.
Record of the TCM Friend Voice Society: Mr. Cheng Diren and Mr. Yu Tongfang of the TCM Friend Voice Society, observing academic groups in Shanghai (Haishang), particularly in the TCM community, noted that everyone focused on the "Society/Association" aspect rather than the "Learning/Scholarship" aspect, which seemed of little benefit to academic progress. Thus, they wished to organize a pure academic group dedicated solely to scholarship. They consulted me, and I enthusiastically agreed, naming it the "TCM Friend Voice Society."
The society’s organization has no hierarchy; all members are equal. Difficult cases are discussed openly, relying on experience and knowledge, with rigorous debate until issues are thoroughly resolved.
Members examine patients with meticulous attention to Inspection, Auscultation/Olfaction, Inquiry, and Palpation, never tiring of detail. Viewing patient suffering as their own, they seek the root cause before prescribing. Any doubts are raised within the society for discussion to advance scholarship.
Daily radio broadcasts share TCM common sense with society. Renting the Yan Studio at the Great World, representatives speak from 6:45 PM to 7:30 PM. Three representatives rotate: Cheng Diren discusses gastrointestinal diseases, Yu Tongfang discusses women’s diseases, and Shi E discusses the Medical Consultant Encyclopedia. Each serves five days, twice a month, rain or shine.
Members cooperate harmoniously, meeting every five days to discuss only academics, avoiding politics and economics. This brings us comfort.
Regarding the TCM Regulations: The National Government promulgated them on January 22, Year 25 (1936). Shanghai TCM groups celebrated joyfully under the leadership of the Shanghai TCM Branch Office. With legal protection, TCM practitioners can now live and work securely, stable as Mount Tai and firm as a rock.
However, my private view is that TCM’s existence holds true value, impervious to destruction, shaking, or disruption by external forces.
The drug properties explained in the *Bencao*, the pulse signs and syndromes detailed in the *Shanghan Lun*, and the prescribed treatments have proven effective hundreds, thousands, and millions of times. For five thousand years, they have penetrated people’s hearts. Therefore, we today must inherit this virtue, carefully studying Zhang Zhongjing’s works, seeing the unwritten in the written, balancing pulses and differentiating syndromes, exploring roots and sources. Using Zou Run’an’s *Benjing Shuzheng* as a research method, we must be grounded, ensuring every word has a source, seeking no novelty, adhering to the great and correct path, aiming for practical utility.
If TCM achieves this, diseases untreatable by foreign doctors will be curable by TCM. TCM’s reputation and achievements will spread worldwide. I believe nations will abandon their固有 studies to learn TCM. Strive on, TCM colleagues.
On Liu’s Interpretation of the *Shanghan Lun*: Liu Zhongmai of Liuyang wrote *Yishu on the Shanghan Zabing Lun*. Liu had profound mastery of the *Shanghan*, unlike those who seek fame.
Liu valued pulse signs most, supplementing any unclear pulse descriptions in the original text.
For difficult-to-understand clauses, Liu deleted, modified, and supplemented them, attributing changes to secret ancient editions, differing significantly from Ke Yunbo’s bold direct acceptance.
Where the original text had syndromes but no formulas, Liu supplied them, borrowing from *Jingui Yaolue* or creating new ones, modifying original formulas. His supplements were more appropriate than Shu Chi Yuan’s.
In discussing Summer-Heat and Warmth, he forged multiple clauses mimicking the original style, attributing them to secret ancient editions. I consider this book Liu’s *Shanghan Lun*, not Zhongjing’s, as it rigidly dictates interpretations, contrary to Zhongjing’s flexible wisdom.
To read Zhongjing’s book, one must study meticulously like Mr. Zou Run’an of Wujin to see his true face; other theories are largely superfluous. This is my view, submitted to scholars nationwide.
Overseas TCM (Curing Chronic Illness in America): Once disregarded by outsiders, TCM is gradually gaining attention in the US. Many overseas Chinese, despite westernized lifestyles, prefer Chinese medicine over Western diagnosis when ill. Thus, in dense Chinese communities in New York, Boston, Chicago, and San Francisco, many TCM practitioners reside. Since few non-Chinese seek their care, US authorities have not mandated registration. Estimates suggest 100–130 practitioners across 48 states. While some practice full-time, at least two-thirds are merchants practicing part-time. Fees vary widely, from $1 to $5 per visit. Some operate pharmacies; others send prescriptions to partners’ pharmacies.
Mr. Lobinson, an American in San Francisco, suffered severe stomach disease. Despite famous doctors, his condition worsened. By last spring, he could barely work and contemplated suicide. A Chinese friend suggested consulting his uncle in Chicago, a merchant proficient in medical theory. Initially skeptical, Lobinson tried it out of desperation. After careful diagnosis, he took bitter herbal decoctions and coarse gray-black pills for a week, then dark brown pills for another week. His appetite increased, weight gained 14 pounds, and he recovered suddenly. Another San Francisco resident, Charles, suffered neurasthenia resistant to all medicines. He visited a TCM doctor he had met once. The doctor provided massage at 10 AM and 10 PM daily, plus a medicinal juice once daily. After ten days, symptoms greatly reduced; fully cured after one month.
Newspapers commented on these cases. Physicians in New York and San Francisco analyzed the remedies but found no special components. Researchers requested raw materials for further analysis. Simultaneously, pharmacologists studied Chinese herbs, acknowledging that certain plant roots and barks contain substances superior to mineral drugs, a fact recognized by the local medical community. (Zhu Ying) Shi E comments: TCM and Western Medicine differ in starting points and treatment means. TCM focuses on Six Channels, Triple Burner, and mutual rooting of Yin and Yang—concepts unknown to Western Medicine. TCM treatment emphasizes formula organization, not individual drug temperature/nature. It combines diverse drugs in one pot to reach the disease site directly. Western Medicine dissects one drug into dozens of components to understand its use. Moreover, TCM treatment varies by disease, individual, and environment, leading to diverse methods. Western Medicine’s attempt to analyze this with rigid chemical methods is like carving a mark on a boat to find a sword (seeking reality in illusion) or waiting by a stump for a hare (passive rigidity)—how can it succeed?
Reading the *Shanghan Lun*: The text states: "After purgation, followed by sweating, if the patient is restless and unable to sleep during the day but quiet at night, without vomiting, thirst, or exterior signs, with a deep and faint pulse, knowing there is no significant heat, Ganjiang Fuzi Tang (Dried Ginger and Aconite Decoction) is indicated." Interpreters often swallow this whole without chewing. "After purgation" implies interior signs existed before purgation. "Followed by sweating" implies exterior signs existed before sweating. Logically, one cannot have interior signs first and exterior signs later; thus, the initial disease had both exterior and interior aspects. When both exterior and interior are involved, Zhongjing prioritizes treating the exterior first; only after the exterior resolves can the interior be attacked. Unskilled doctors ignore this sequence, making mistakes and creating complicated disorders. Daytime restlessness with nighttime quietness indicates extreme Yang deficiency. The patient relies on daytime Heavenly Yang to feel restless; at night, Yin dominates, making restlessness impossible. This is a pure Yin, no Yang presentation.
"Why 'no vomiting, no thirst, no exterior signs'?" Vomiting is a Shaoyang sign; the text says "vomiting with fever indicates Chaihu Tang syndrome." "No vomiting" rules out Shaoyang. Thirst is a Yangming sign; the text says "thirst belongs to Yangming." "No thirst" rules out Yangming. "No exterior signs" rules out Taiyang. An old story tells of a man hiding thirty taels of silver under a threshold, fearing theft. He told his neighbor, a thief named A-Er, to warn him, writing "No Silver Under Here." A-Er stole it anyway, replacing the sign with "Neighbor A-Er Did Not Steal." Though allegorical, this shows "no vomiting, no thirst, no exterior signs" cannot be ignored casually. If vomiting, thirst, or exterior signs were present, different treatments would be needed. Deep pulse indicates lack of Yang; faint pulse indicates Qi deficiency. Significant heat would require different treatment. Absence of significant heat confirms Yang decline, hence Ganjiang and Sheng Fuzi are used to urgently rescue Yang. All *Shanghan Lun* clauses should be read with such depth.