中医药大学现在所讲的一些东西，基本上还是侧重于温病派的学说，按这些理 论在讲，所以他的影响必然要延续上海这种情况。看陈苏生的那篇文章，说到过自 己行医的过程，自己的亲戚三个人都给治死了，后来才开始反思。裘沛然先生在晚 年写过一篇《瘦因吟过万山归》，里面也反思了他自己学医的过程。开始他也是从 温病派开始入，温病派的学说可以说是了如指掌，学的是如数家珍。可后来治病就 是不好使，不灵。导致最后他对中医整个理论失去信心，学西医去了，学来学去还 是不行，茫然。最后又反过头来深入中医经典，在里面有了重新的体会，再治病又 见点效果了。虽然这样，已经走了太多弯路了，没有直接踏上坦途，所以也很难说 真正掌握了治病的规律。这么大年龄，也是很可惜。误入歧途影响很大，走错了路 ，还不如不走。现在民间中医你看，咱们这个地方，病人患者自己学医，很快也能 取得疗效。这说明什么呢？这说明走入捷径，走入正道的时候，这些东西是很容易 学到了。不要被这个错误理论所引导。这就象是念佛法门，简易直捷，非常简单， 但是大家很容易从中得到真实的利益。而且还是三根普被，不论你是聪明的还是笨 拙的，都可以从中得到利益。只要你能相信他，把这个简单的道理认识清楚，你就 可以用。所以我们经常讲郑钦安先生的《医理真传》，为什么推荐这本书呢？因为 它讲的道理很直捷，不外阴阳嘛，阴虚阳虚，只要把这个大方向看准了，就不至于 太错。如果你上来就颠倒黑白，反着干，那只能是雪上加霜，或者是火上浇油。令 虚者益虚，实者益实，虚虚实实，增益其病。这就成了元气之贼。
这个书是很好的，中医好书有个特点，尤其明清以后，凡是接近正确的认识， 往往都是与众不同，往往要受到俗医的非难和诽谤。比如黄元御、郑钦安、祝味菊 ，都是。祝味菊当时在上海受的诽谤是很多的，这些都是睁着眼睛说瞎话。现在情 况不是也一样吗？我前几天给人开了个方子，其实这方子量很小，后来说到医院去 抓药，转方的医生一看，说这药谁开的?病人问怎么回事？医生说药有问题，有的 量太小，有的量太大，拿到药房抓药，也是这么说，众口一词：有的量太小，有的 量太大。什么量太大呢？说附子量太大了，用多少克呢？6克。6克附子他就感觉太 大，实际上药典上规定用量还到15克，这无论如何6克也不能算是大量啊！可见现 在这些人以讹传讹，畏辛温如鸠毒，桂枝附子干姜这样的药他一看就害怕，他都不 知道从哪里来的消息。6克还说多，就说没有这个药他才放心的，有了这个药他就 给人说：这药你要小心啊，有毒！毒到什么样呢？他也不知道，他也没吃过。他怕 这个东西，怕得毫无道理。实际上说，小人怕君子。现在这个很成问题，比如说热 药细辛之类的，他都怕。凉药你用多大他都不嫌毒，甘之如饴啊。这阳气――《内 经》里面说：阳气者，若天与日，失其所，则折寿而不彰。他们是灭之而后快，非 得把你这火灭掉才高兴。所以内经里面说：气贼嘛，夺人长命，予人夭殃。就是这 些人。所以说大家要多加小心了，不要把百年之寿命，至贵之重器，委付凡医，恣 其所措。
漫谈之四：静坐
根据民间中医网中医讲堂录音整理
网友：我最近身体有些不好，到医院诊断说是植物神经紊乱。从05年4月份发病， 陆陆续续给西医治了，花了两万块钱，也没治好，反而给治坏了。比如说谷草转氨 酶，第一次住院时好好的，后来吃药了反而比正常值高了一倍多。后来我找中医看 了，中医看了后现在感觉还不错。最近在炼静坐，坐了一段时间，发现炼的时候浑 身发热，有时还全身出汗，不知炼的对还是错？因为不懂这东西，有点害怕，不敢 再炼了。炼的时候还是挺舒服的。我炼的时间很短，但我感觉静坐挺管用。原来老 是有点心悸，炼完以后发现心脏这边舒服点，有个东西好象就在那动来动去一样。 昨天心脏附近很热，好象有火烧一样。我坐的时间不长，大概一周多时间吧，每次 就也就20多分钟……
三七先生：坐到这种程度，得气比较快。这么坐就行，什么也不用想，能入静就可 以。你要能静下来的话，气机自动就能归到本位，原来不通的地方就能通开。出汗 就是在排病，原来有一些寒湿邪，气到了就会发热，热呢，昨天不是讲了嘛，热就 是气，也就是火，是身体的动力。西医这种诊断只能见到形上的变化，治疗是病因 不明，所以治完之后反而加重，这些都是必然的。他是明知做不了还要硬去做，看 到这种指标变了就想把它改回去。实际上指标是个结果，并不是原因，不是随便能 改变的。而你现在自己这样调，可以把身体这个气机调顺，升降顺了之后，一些病 邪自动会去掉。你现在调的挺好。
如果你要继续坐下去的话，可能还会有其它一些境界。如果境界出现了，你也不要 害怕，一切顺其自然。因为高度入静了，必然会有些不同的境界。闭目塞听了，六 根不缘于外境了，内境自然就现前。这时候你静观就可以了，不要执著，不要害怕 。一执著，一害怕，就容易入魔。现在是属于在调理身体的气机，这些都是很正常 的现象，先是气降下去了，足下发热，腿上发热。降到底下了，然后它要升起来。 升起来就向上走，行于心。你刚才说心脏那儿有跳动的感觉，这说明心脉在通畅。 通开之后，也会有寒气向外散。或者是凉气直接散出去，或者是发汗，所以练完之 后就会感觉很轻松。现在呢，气还不足，气不足先要培元，培这个根本，就是肾间 动气，丹田这个气。至阴之地，小腹里面，那个地方一定要让他暖起来。炼功还应 该要藏精，房事要尽量节制。精藏了气才能顺，才能收摄住。然后这个精呢，养精 蓄锐。之后精会化气，气会化神，精化气了这个阶段体力就会大增，气化神了就会 思维敏锐，不困倦。这时身体整个就好过来了，然后你再去检查什么指标，它也会 恢复正常。所以，不要过于执著于那种指标上的变化。只要把气调顺了，其他都好 办。
这个内视啊，你不要有意去看，硬去看，应顺其自然。外面这个门你把它闭住的话 ，里面自然就开了。心缘外境，里面这个门就开不了。行深般若波罗蜜多时，才能 照见五蕴皆空嘛。所以眼耳鼻舌身意六根要不触外面这个六尘，不入色声香味触法 ，然后才能照见五蕴皆空。这个你首先要先静下来，静而后入定，定中生慧，慧就 可以观空了，观这些万法了。万象皆空，这是慧眼见真。这都是自然的，只要你心 不缘于外境，入了这个，这叫入流忘所。入流了，你不触六尘境界了，自然就入流 。入流了，根就不触这个所。入这个境界，这时候自性的光明自然就显现出来了。
道理就是这样，你要肯行能行的话呢，障浅的自动就会显现，障深的话，麻烦一些 ，都是些很自然的东西。这些也没有什么奇怪的，不要执著那些东西，不要求那些 境界去，什么功能的。那样的话，贪心一起，魔境就开，有些东西就来障你了。
我做到没有？我是不能，我是知道这个道理。就象是跑百米似的，知道这个跑的要 领，可以告诉别人怎么跑。别人可能会迷路，知道要领的人他本人未必能够(做到) 。所以，知行合一嘛，知道道理了你要是能行呢，你自然就会有证。证是什么呢？ 证这个果，你现在行的时候是因。因地不虚，果地自然也就不假。因地不真，果遭 纡曲，他也不直了。所以发心要正，不论是学什么，学医也是一样。如果是骗人， 为了混饭吃，这样你学不到什么真东西。
网友：什么是上下丹田？
三七先生：上下丹田啊，这个下丹田，精嘛，精关所在。聚精会神，聚精了之后才 能会神。上丹田，就是神。精化气，气化神。所以一般守丹田，还是守下。下面是 根嘛，脉之有尺如树之有根，根深蒂固，然后才能枝荣叶茂。要是直接守上面的话 ，容易根基不固。
网友：静坐后不用服药病也能好吗？
三七先生：关于这个六根六尘的问题，可以看看楞严经，圆觉经。这些大乘了义经 典实际上都是讲这个问题，也就是能所的问题。观世音菩萨耳根圆通章，讲得很清 楚，就是能所的问题，入流忘所。
这个通气机，是比较初级的。对于养生来说，可以说是很有效的，可以不用求药了 。药，是药都有毒性，用的不对，它就会有副作用，所以能不用药尽量不用。《辅 行诀》里面不是说，你在练功之前，你实在是闭塞得太严重，五行五脏偏颇太重， 开始就要用药辅助你，就象加行似的，把里面的气机通开。通开之后，然后你再去 行，再去坐，它就顺了。用药也就是这个道理，你能够用气机直接把它理顺，不用 药这个东西也可以。
网友：先天禀赋不足可以治好吗？
三七先生：先天禀赋不足，你只能是慢慢的养了。先天不足，你得的东西就少。后 天培养的好的话，中年以后反而还能渐渐好起来。不要着急，不是说一定要到中年 以后才会好，不要一蹴而就。你先天本来就不足，你能够存养的话，到中年之后， 你就会和一般人，那个耗散的人差不多少了。因为人家的禀赋比你好，先天的东西 比你多。所以早年的时候他自然就要比你好。但是如果你省吃俭用，你很节俭，中 年之后你渐渐就有富余了。而那些禀赋好的人呢他败家子他挥霍最后还不如你。不 要着急，最后能好不就行了吗？
网友：练峨嵋桩可以很快好吗？
三七先生：峨嵋桩我不了解。这都得是亲自去练才可以说。不要求快，欲速则不达 ，你要想快的话肯定会出问题。要缓，你要是能缓得下来反而会快。你只要一急， 最后就前功尽弃。
网友：什么药可以戒酒？
三七先生：戒酒啊，你在伤精患者需知里面找当归四逆理中冲剂，连喝二十四剂。 喝完之后，如果说你不太想喝酒了，你就不要喝了，不要硬去喝。如果你想戒的话 ，你就喝一下那个(当归四逆理中冲剂)。有一个人，原来完全靠酒生活，他不喝不 行。喝到三十几剂的时候就不喝酒了，体力也好了。
网友：伤寒论上的一两是现代多少克？
三七先生：伤寒论的一两相当于现代十五克。但是现在不一定非得用那么大的量。
网友：晚上睡觉梦多怎么办？
三七先生：阳气完全能够入阴的人，也不是很多。睡眠不实，多梦。至人才能无梦 ，无梦的时候阳完全入阴。阳不入阴的时候就魂飞，肝所藏的魂不入水中。所以它 就飞腾，做种种梦。
网友：为什么人老是思维散乱？舌边有齿痕，中间有裂痕一般是什么问题？
三七先生：思维散乱，掉举，象静坐的时候不是昏沉就是掉举。实际上呢，阴不能 摄阳的时候，静多动少的时候，它就掉举。阳不能出阴就昏沉，阴气太盛了，阳气 出不去，人就容易困。舌边有齿痕，中间有裂痕一般是什么问题呢？边有齿痕说明 气不达于表，所以这地方不能鼓起来。中间有裂痕，这是陷下，气虚陷下。中气和 胸中大气都是虚的，气虚之象。
网友：中医养生和四季的关系如何？四季的四种呼吸如何应用？
三七先生：中医养生和四季的关系很大。人是以天地之气生，四时之法成。人受着 这个四季生长收藏的影响。如海南这个地方是有夏无冬，这个地方整个气机是向上 ，向外，收藏的少。所以最好最适宜人生存的是北纬二十三度半这个地方，回归线 这一带，就是中原地带吧，各种历史时期的文化都是在这个地带生出来的。也就是 它的温度比较适宜，有明显的四季变化，有明显四季变化的地方比较好。
四季的四种呼吸法没听说过，但是从道理上讲应该是这样的。四季的气，升降浮沉 ，它的这个方向和深浅也是不一样的，人的呼吸也应该与它相应，能相应的自己调 节那肯定是会很好。
网友：附子多少克可以吃死人？
三七先生：附子多少克就吃死人？这些话题，如果没有经过亲自验证，不要轻易下 结论，不要想象。附子几克有人就多，有人用几百克反而会很好。用什么药用轻用 重，都是针对一个病情，而不是说吃什么家常便饭，二碗三碗的，吃十碗他就得撑 死，他不是那么回事，每个人的情况不一样，不能一概而论。并不是说多少克就等 于死，不是说跟硫酸似的，能毁容。他是针对一个病，并不是对常人，常人也不需 要吃。这道理应该很简单的，不要说这种没有前提的话。
漫谈之五：饮食·脉象
根据民间中医网中医讲堂录音整理
网友：如何药补和食补？
中医药大学目前讲授的内容，基本上仍侧重于温病学派的学说，按照这些理论进行教学，因此其影响必然延续上海地区的这种状况。阅读陈苏生的文章，其中提到他行医的经历，自己的三位亲戚都被治死了，之后才开始反思。裘沛然先生在晚年写过一篇《瘦因吟过万山归》，文中也反思了他自己学医的过程。起初他也是从温病学派入门，对温病学说可以说是了如指掌，学习得如同数家珍一般熟练。但后来治病却效果不佳，不灵验。这导致最后他对中医整个理论失去信心，转而学习西医，但学来学去还是不行，感到茫然无措。最后又回过头来深入研读中医经典，在其中有了重新体会，再治病时又见到了一些效果。虽然如此，但他已经走了太多弯路，没有直接踏上坦途，所以也很难说他真正掌握了治病的规律。到了这么大年纪，也是很可惜的。误入歧途影响很大，走错了路，还不如不走。现在看民间中医，你看我们这个地方，病人患者自己学医，很快也能取得疗效。这说明什么呢？这说明走入捷径、走入正道的时候，这些东西是很容易学到的。不要被错误的理论所引导。这就象是念佛法门，简易直捷，非常简单，但是大家很容易从中得到真实的利益。而且这是三根普被（指上、中、下三种根器的人都能受益），不论你是聪明的还是笨拙的，都可以从中得到利益。只要你能相信它，把这个简单的道理认识清楚，你就可以使用它。所以我们经常讲郑钦安先生的《医理真传》，为什么推荐这本书呢？因为它讲的道理很直捷，不外乎阴阳嘛，阴虚阳虚，只要把这个大方向看准了，就不至于太错。如果你上来就颠倒黑白，反着干，那只能是雪上加霜，或者是火上浇油。令虚者更虚，实者更实，造成“虚虚实实”（使虚者更虚，实者更实）的局面，增益其病。这就成了元气的贼害。
这本书是很好的，中医好书有个特点，尤其明清以后，凡是接近正确的认识，往往都是与众不同，往往要受到俗医的非难和诽谤。比如黄元御、郑钦安、祝味菊，都是这样。祝味菊当时在上海受到的诽谤很多，这些都是睁着眼睛说瞎话。现在情况不是也一样吗？我前几天给人开了个方子，其实这个方子药量很小，后来说到医院去抓药，转方的医生一看，说这药谁开的？病人问怎么回事？医生说药有问题，有的量太小，有的量太大，拿到药房抓药，也是这么说，众口一词：有的量太小，有的量太大。什么量太大呢？说附子（Aconitum carmichaelii radix preparata, 制附子）量太大了，用多少克呢？6克。6克附子他就感觉太大，实际上药典上规定用量还到15克，这无论如何6克也不能算是大量啊！可见现在这些人以讹传讹，畏辛温（辛辣温热性质的药物）如鸠毒（斑鸠肉有毒，喻剧毒），桂枝（Cinnamomi Ramulus, 桂枝）、附子、干姜（Zingiberis Rhizoma, 干姜）这样的药他一看就害怕，他都不知道从哪里来的消息。6克还说多，就说没有这个药他才放心的，有了这个药他就给人说：这药你要小心啊，有毒！毒到什么样呢？他也不知道，他也没吃过。他怕这个东西，怕得毫无道理。实际上说，小人怕君子。现在这个很成问题，比如说热药细辛（Asari Radix et Rhizoma, 细辛）之类的，他都怕。凉药你用多大他都不嫌毒，甘之如饴（像糖一样甜，喻乐于接受）。这阳气――《内经》里面说：阳气者，若天与日，失其所，则折寿而不彰。他们是灭之而后快，非得把你这火灭掉才高兴。所以内经里面说：气贼嘛，夺人长命，予人夭殃。就是这些人。所以说大家要多加小心了，不要把百年之寿命，至贵之重器，委付凡医，恣其所措。
漫谈之四：静坐
根据民间中医网中医讲堂录音整理
网友：我最近身体有些不好，到医院诊断说是植物神经紊乱。从05年4月份发病，陆陆续续给西医治了，花了两万块钱，也没治好，反而给治坏了。比如说谷草转氨酶，第一次住院时好好的，后来吃药了反而比正常值高了一倍多。后来我找中医看了，中医看了后现在感觉还不错。最近在炼静坐，坐了一段时间，发现炼的时候浑身发热，有时还全身出汗，不知炼的对还是错？因为不懂这东西，有点害怕，不敢再炼了。炼的时候还是挺舒服的。我炼的时间很短，但我感觉静坐挺管用。原来老是有点心悸，炼完以后发现心脏这边舒服点，有个东西好象就在那动来动去一样。昨天心脏附近很热，好象有火烧一样。我坐的时间不长，大概一周多时间吧，每次也就20多分钟……
三七先生：坐到这种程度，得气比较快。这么坐就行，什么也不用想，能入静就可以。你要能静下来的话，气机自动就能归到本位，原来不通的地方就能通开。出汗就是在排病，原来有一些寒湿邪，气到了就会发热，热呢，昨天不是讲了嘛，热就是气，也就是火，是身体的动力。西医这种诊断只能见到形上的变化，治疗是病因不明，所以治完之后反而加重，这些都是必然的。他是明知做不了还要硬去做，看到这种指标变了就想把它改回去。实际上指标是个结果，并不是原因，不是随便能改变的。而你现在自己这样调，可以把身体这个气机调顺，升降顺了之后，一些病邪自动会去掉。你现在调的挺好。
如果你要继续坐下去的话，可能还会有其它一些境界。如果境界出现了，你也不要害怕，一切顺其自然。因为高度入静了，必然会有些不同的境界。闭目塞听了，六根不缘于外境了，内境自然就现前。这时候你静观就可以了，不要执著，不要害怕。一执著，一害怕，就容易入魔。现在是属于在调理身体的气机，这些都是很正常的现象，先是气降下去了，足下发热，腿上发热。降到底下了，然后它要升起来。升起来就向上走，行于心。你刚才说心脏那儿有跳动的感觉，这说明心脉在通畅。通开之后，也会有寒气向外散。或者是凉气直接散出去，或者是发汗，所以练完之后就会感觉很轻松。现在呢，气还不足，气不足先要培元，培这个根本，就是肾间动气，丹田这个气。至阴之地，小腹里面，那个地方一定要让他暖起来。炼功还应该要藏精，房事要尽量节制。精藏了气才能顺，才能收摄住。然后这个精呢，养精蓄锐。之后精会化气，气会化神，精化气了这个阶段体力就会大增，气化神了就会思维敏锐，不困倦。这时身体整个就好过来了，然后你再去检查什么指标，它也会恢复正常。所以，不要过于执著于那种指标上的变化。只要把气调顺了，其他都好办。
这个内视啊，你不要有意去看，硬去看，应顺其自然。外面这个门你把它闭住的话，里面自然就开了。心缘外境，里面这个门就开不了。行深般若波罗蜜多时，才能照见五蕴皆空嘛。所以眼耳鼻舌身意六根要不触外面这个六尘，不入色声香味触法，然后才能照见五蕴皆空。这个你首先要先静下来，静而后入定，定中生慧，慧就可以观空了，观这些万法了。万象皆空，这是慧眼见真。这都是自然的，只要你心不缘于外境，入了这个，这叫入流忘所。入流了，你不触六尘境界了，自然就入流。入流了，根就不触这个所。入这个境界，这时候自性的光明自然就显现出来了。
道理就是这样，你要肯行能行的话呢，障浅的自动就会显现，障深的话，麻烦一些，都是些很自然的东西。这些也没有什么奇怪的，不要执著那些东西，不要求那些境界去，什么功能的。那样的话，贪心一起，魔境就开，有些东西就来障你了。
我做到没有？我是不能，我是知道这个道理。就象是跑百米似的，知道这个跑的要领，可以告诉别人怎么跑。别人可能会迷路，知道要领的人他本人未必能够(做到) 。所以，知行合一嘛，知道道理了你要是能行呢，你自然就会有证。证是什么呢？证这个果，你现在行的时候是因。因地不虚，果地自然也就不假。因地不真，果遭纡曲，他也不直了。所以发心要正，不论是学什么，学医也是一样。如果是骗人，为了混饭吃，这样你学不到什么真东西。
网友：什么是上下丹田？
三七先生：上下丹田啊，这个下丹田，精嘛，精关所在。聚精会神，聚精了之后才能会神。上丹田，就是神。精化气，气化神。所以一般守丹田，还是守下。下面是根嘛，脉之有尺如树之有根，根深蒂固，然后才能枝荣叶茂。要是直接守上面的话，容易根基不固。
网友：静坐后不用服药病也能好吗？
三七先生：关于这个六根六尘的问题，可以看看楞严经，圆觉经。这些大乘了义经典实际上都是讲这个问题，也就是能所的问题。观世音菩萨耳根圆通章，讲得很清楚，就是能所的问题，入流忘所。
这个通气机，是比较初级的。对于养生来说，可以说是很有效的，可以不用求药了。药，是药都有毒性，用的不对，它就会有副作用，所以能不用药尽量不用。《辅行诀》里面不是说，你在练功之前，你实在是闭塞得太严重，五行五脏偏颇太重，开始就要用药辅助你，就象加行似的，把里面的气机通开。通开之后，然后你再去行，再去坐，它就顺了。用药也就是这个道理，你能够用气机直接把它理顺，不用药这个东西也可以。
网友：先天禀赋不足可以治好吗？
三七先生：先天禀赋不足，你只能是慢慢的养了。先天不足，你得的东西就少。后天培养的好的话，中年以后反而还能渐渐好起来。不要着急，不是说一定要到中年以后才会好，不要一蹴而就。你先天本来就不足，你能够存养的话，到中年之后，你就会和一般人，那个耗散的人差不多少了。因为人家的禀赋比你好，先天的东西比你多。所以早年的时候他自然就要比你好。但是如果你省吃俭用，你很节俭，中年之后你渐渐就有富余了。而那些禀赋好的人呢他败家子他挥霍最后还不如你。不要着急，最后能好不就行了吗？
网友：练峨嵋桩可以很快好吗？
三七先生：峨嵋桩我不了解。这都得是亲自去练才可以说。不要求快，欲速则不达，你要想快的话肯定会出问题。要缓，你要是能缓得下来反而会快。你只要一急，最后就前功尽弃。
网友：什么药可以戒酒？
三七先生：戒酒啊，你在伤精患者需知里面找当归四逆理中冲剂，连喝二十四剂。喝完之后，如果说你不太想喝酒了，你就不要喝了，不要硬去喝。如果你想戒的话，你就喝一下那个(当归四逆理中冲剂)。有一个人，原来完全靠酒生活，他不喝不行。喝到三十几剂的时候就不喝酒了，体力也好了。
网友：伤寒论上的一两是现代多少克？
三七先生：伤寒论的一两相当于现代十五克。但是现在不一定非得用那么大的量。
网友：晚上睡觉梦多怎么办？
三七先生：阳气完全能够入阴的人，也不是很多。睡眠不实，多梦。至人才能无梦，无梦的时候阳完全入阴。阳不入阴的时候就魂飞，肝所藏的魂不入水中。所以它就飞腾，做种种梦。
网友：为什么人老是思维散乱？舌边有齿痕，中间有裂痕一般是什么问题？
三七先生：思维散乱，掉举，象静坐的时候不是昏沉就是掉举。实际上呢，阴不能摄阳的时候，静多动少的时候，它就掉举。阳不能出阴就昏沉，阴气太盛了，阳气出不去，人就容易困。舌边有齿痕，中间有裂痕一般是什么问题呢？边有齿痕说明气不达于表，所以这地方不能鼓起来。中间有裂痕，这是陷下，气虚陷下。中气和胸中大气都是虚的，气虚之象。
网友：中医养生和四季的关系如何？四季的四种呼吸如何应用？
三七先生：中医养生和四季的关系很大。人是以天地之气生，四时之法成。人受着这个四季生长收藏的影响。如海南这个地方是有夏无冬，这个地方整个气机是向上，向外，收藏的少。所以最好最适宜人生存的是北纬二十三度半这个地方，回归线这一带，就是中原地带吧，各种历史时期的文化都是在这个地带生出来的。也就是它的温度比较适宜，有明显的四季变化，有明显四季变化的地方比较好。
四季的四种呼吸法没听说过，但是从道理上讲应该是这样的。四季的气，升降浮沉，它的这个方向和深浅也是不一样的，人的呼吸也应该与它相应，能相应的自己调节那肯定是会很好。
网友：附子多少克可以吃死人？
三七先生：附子多少克就吃死人？这些话题，如果没有经过亲自验证，不要轻易下结论，不要想象。附子几克有人就多，有人用几百克反而会很好。用什么药用轻用重，都是针对一个病情，而不是说吃什么家常便饭，二碗三碗的，吃十碗他就得撑死，他不是那么回事，每个人的情况不一样，不能一概而论。并不是说多少克就等于死，不是说跟硫酸似的，能毁容。他是针对一个病，并不是对常人，常人也不需要吃。这道理应该很简单的，不要说这种没有前提的话。
漫谈之五：饮食·脉象
根据民间中医网中医讲堂录音整理
网友：如何药补和食补？
The content currently taught at the University of Traditional Chinese Medicine is basically still focused on the theories of the Warm Disease School (Wenbing Pai). Teaching follows these theories, so its influence inevitably perpetuates the situation seen in Shanghai. Reading Mr. Chen Susong's article, he mentioned his own medical practice experience: three of his relatives were treated to death, after which he began to reflect. In his later years, Mr. Qiu Peiran wrote an essay titled "Shou Yin Yin Guo Wan Shan Gui" (Song of Sickness Returning from Over Ten Thousand Mountains), in which he also reflected on his own process of learning medicine. Initially, he also started with the Warm Disease School; his mastery of Warm Disease theories could be described as knowing them like the back of his hand, studying them as if counting treasures. However, later when treating diseases, the results were poor and ineffective. This eventually led him to lose confidence in the entire theory of TCM, and he switched to studying Western medicine. Yet, after studying it, he found it still didn't work, leaving him bewildered. Finally, he turned back to deeply study the TCM classics, where he gained new insights. When he resumed treating diseases, he saw some effects again. Although this was the case, he had taken too many detours and did not step directly onto the straight path, so it is hard to say that he truly mastered the laws of treating diseases. At such an advanced age, it is quite a pity. Being misled has a significant impact; taking the wrong path is worse than not taking any path at all. Now, looking at folk TCM practitioners, for example, in our local area, patients who learn medicine themselves can quickly achieve therapeutic effects. What does this indicate? It indicates that when one enters the shortcut or the right path, these things are easily learned. One should not be guided by erroneous theories. This is like the Pure Land Buddhist practice of reciting the Buddha's name: it is simple and direct, very straightforward, yet people can easily derive genuine benefits from it. Moreover, it is accessible to all three types of spiritual capacities (San Gen Pu Bei - benefiting those of superior, medium, and inferior roots), whether one is intelligent or clumsy; everyone can benefit. As long as you believe in it and clearly understand this simple principle, you can apply it. Therefore, we often recommend Mr. Zheng Qin'an's book "Yi Li Zhen Chuan" (True Transmission of Medical Principles). Why do we recommend this book? Because the principles it explains are very direct, revolving around Yin and Yang, specifically Yin deficiency and Yang deficiency. As long as you grasp this general direction correctly, you will not go too far astray. If you start by confusing black and white and acting contrary to nature, you will only add frost to snow or pour oil on fire. You will make the deficient more deficient and the excess more excess, creating a state of "making the deficient more deficient and the excess more excess" (Xu Xu Shi Shi), thereby aggravating the disease. This becomes a thief of Yuan Qi (Original Qi).
This book is excellent. A characteristic of good TCM books, especially those published after the Ming and Qing dynasties, is that insights approaching correctness are often unique and frequently face criticism and slander from mediocre doctors. For instance, Huang Yuanyu, Zheng Qin'an, and Zhu Weiju are examples. Zhu Weiju received much slander in Shanghai at that time; these were accusations made with eyes wide open while telling lies. Is the current situation not the same? A few days ago, I prescribed a formula for someone. Actually, the dosages in this formula were quite small. Later, when going to the hospital to get the medicine, the doctor transferring the prescription looked at it and asked, "Who prescribed this?" The patient asked what was wrong. The doctor said there was a problem with the medicine: some dosages were too small, others too large. When taken to the pharmacy, the pharmacists said the same thing, unanimously agreeing: some dosages were too small, others too large. Which dosage was considered too large? They said the dosage of Prepared Aconite Root (Fuzi) was too large. How many grams? 6 grams. He felt 6 grams of Fuzi was too large; actually, the Pharmacopoeia stipulates a dosage up to 15 grams. Under no circumstances can 6 grams be considered a large dose! This shows that nowadays, these people spread rumors, fearing pungent-warm herbs (Xin Wen Yao) as if they were poison (Jiu Du). Upon seeing herbs like Cinnamon Twig (Guizhi), Prepared Aconite Root (Fuzi), and Dried Ginger (Ganjiang), they become terrified. They don't know where they got this information. Even 6 grams is considered too much; they feel relieved only if the herb is unavailable. If available, they warn patients: "Be careful with this medicine, it is toxic!" Toxic to what extent? They don't know, nor have they tried it themselves. They fear this substance without any rational basis. In fact, petty people fear noble men. This is a serious issue now. For example, they fear hot herbs like Asarum Root (Xixin). No matter how large the dosage of cold-cooling medicines, they never consider them toxic; they accept them gladly (Gan Zhi Ru Yi). Regarding Yang Qi—the *Neijing* states: "Yang Qi is like the sky and the sun; if it loses its proper function, lifespan is shortened and vitality is obscured." These people are eager to extinguish it, happy only when they put out this fire. Thus, the *Neijing* says: "Qi Thief," which steals longevity and brings premature misfortune. These are exactly such people. Therefore, everyone must be cautious and not entrust their precious, century-long lifespan to ordinary physicians, allowing them to act arbitrarily.
Talk Four: Meditation
Based on audio recordings from the Folk TCM Network TCM Lecture Hall
Speaker: Sanqisheng
Date: February 16, 2006
Editor: Guanzizai
Netizen: My health has been poor recently. The hospital diagnosed me with autonomic nervous system disorder. Since April 2005, I have undergone intermittent Western medical treatment, spending 20,000 yuan, but it wasn't cured; instead, it worsened my condition. For example, AST (Aspartate Aminotransferase) was normal during my first hospitalization, but after taking medication, it became more than double the normal value. Later, I consulted a TCM practitioner, and I feel quite good now. Recently, I have been practicing meditation. After sitting for a while, I noticed my whole body heating up and sometimes sweating profusely. I don't know if I am practicing correctly or incorrectly? Because I don't understand this, I am a bit scared and dare not continue. Practicing feels quite comfortable. I haven't practiced for long, but I feel meditation is quite effective. Originally, I often had palpitations. After practicing, I found my heart area more comfortable, as if something was moving around there. Yesterday, the area near my heart felt very hot, like burning. I haven't sat for long, probably just over a week, about 20 minutes each time...
Mr. Sanqi: Reaching this stage means you acquire Qi relatively quickly. Sitting like this is fine; think of nothing, just aim to enter tranquility. If you can calm down, your Qi mechanism will automatically return to its original position, and previously blocked areas will open up. Sweating is expelling pathogens; previously there were Cold-Dampness pathogens. When Qi arrives, it generates heat. Heat, as discussed yesterday, is Qi, which is Fire, the body's driving force. Western medicine diagnoses only see morphological changes; because the cause is unknown, treatment often exacerbates the condition afterward. This is inevitable. They insist on doing what they cannot do; seeing indicators change, they want to reverse them. Actually, indicators are results, not causes, and cannot be changed arbitrarily. By adjusting yourself now, you can smooth the body's Qi mechanism. Once ascending and descending are regulated, some pathogens will automatically disappear. Your current adjustment is good.
If you continue meditating, other states may arise. If states appear, do not be afraid; let everything follow nature. Because deep tranquility naturally brings different experiences. With eyes closed and ears blocked, the Six Roots (Six Sense Organs) do not engage with external objects, so internal states naturally manifest. At this time, you can observe quietly; do not cling, do not fear. Clinging and fearing easily lead to demonic interference. Currently, you are regulating the body's Qi mechanism; these are very normal phenomena. First, Qi descends, causing heat in the feet and legs. When it reaches the bottom, it rises. Rising, it moves upward through the Heart. You mentioned a pulsating sensation in the heart area, indicating the Heart vessels are unblocking. After unblocking, Cold Qi scatters outward. Either cool air dissipates directly, or sweat is released, so you feel relaxed after practice. Currently, Qi is still insufficient. When Qi is insufficient, one must first cultivate the Root (Pei Yuan), cultivating the fundamental Qi, which is the Moving Qi between the Kidneys, the Qi of the Dantian. In this most Yin location, inside the lower abdomen, this area must be kept warm. Cultivation should also involve conserving Jing (Essence); sexual activity should be strictly moderated. Only when Jing is conserved can Qi flow smoothly and be gathered. Then, nourish Jing and reserve strength. Subsequently, Jing transforms into Qi, and Qi transforms into Shen (Spirit). During the stage of Jing transforming into Qi, physical strength increases significantly; when Qi transforms into Shen, thinking becomes sharp, and fatigue disappears. At this point, the whole body recovers, and subsequent indicator checks will show normalization. Therefore, do not overly cling to changes in indicators. As long as Qi is smoothed, other matters are manageable.
Regarding inner vision, do not intentionally look or force it; let nature take its course. If you close the outer door, the inner door opens naturally. If the mind engages with external objects, the inner door cannot open. Only when practicing profound Prajna Paramita can one illuminate that the Five Skandhas are empty. Therefore, the Six Roots (eyes, ears, nose, tongue, body, mind) must not touch the Six Dusts (external objects: form, sound, smell, taste, touch, dharmas), avoiding color, sound, fragrance, taste, touch, and mental objects, so as to illuminate that the Five Skandhas are empty. First, you must calm down; tranquility leads to Samadhi (meditative concentration); from Samadhi arises Wisdom (Prajna), which can observe emptiness and all phenomena. All manifestations are empty; this is the True Sight of Wisdom. This is all natural. As long as your mind does not engage with external objects and enters this state, it is called "entering the stream and forgetting the object." Entering the stream, you do not touch the Six Dusts; naturally, you enter the stream. Entering the stream, the Roots do not touch the Objects. Entering this state, the luminosity of Self-Nature naturally manifests.
Such is the principle. If you are willing and able to practice, shallow obstacles will manifest automatically; deep obstacles are more troublesome, but all are natural things. There is nothing strange about these. Do not cling to them, do not seek specific states or functions. If greed arises, demonic states open, and some things come to obstruct you.
Have I achieved this? I have not; I only know the principle. It is like running a hundred meters: knowing the要领 (key points) allows one to teach others how to run. Others may get lost, but the person who knows the key points may not necessarily be able to do it themselves. Thus, unity of knowledge and action. If you know the principle and can practice, you will naturally have verification. What is verification? Verifying the fruit; your current practice is the cause. If the cause is not false, the fruit will not be fake. If the cause is not true, the fruit will be twisted and not straight. Therefore, the intention must be correct. Whether learning anything, including medicine, if it is for deception or merely to earn a living, you will not learn anything real.
Netizen: What are the Upper and Lower Dantians?
Mr. Sanqi: Upper and Lower Dantians. The Lower Dantian relates to Jing (Essence), the gate of Essence. Gathering Jing and Spirit (Ju Jing Hui Shen): only after gathering Jing can one gather Spirit. The Upper Dantian is Spirit. Jing transforms into Qi, Qi transforms into Shen. Generally, guarding the Dantian focuses on the Lower. The Lower is the root; having the Chi pulse is like a tree having roots. Deep roots ensure lush branches and leaves. Guarding the Upper directly may lead to an unstable foundation.
Netizen: Can illness heal without medication after meditation?
Mr. Sanqi: Regarding the Six Roots and Six Dusts, you can read the *Surangama Sutra* and the *Sutra of Perfect Enlightenment*. These Mahayana definitive scriptures actually discuss this issue, namely the subject-object relationship. The chapter on the Ear Root of Avalokiteshvara Bodhisattva explains it clearly: the subject-object relationship, entering the stream and forgetting the object.
Regulating the Qi mechanism is relatively初级 (primary/basic). For health preservation, it is very effective, eliminating the need for drugs. Drugs have toxicity; if used incorrectly, they have side effects, so avoid medication whenever possible. Does the *Fu Xing Jue* not say that before practicing, if blockage is severe and the imbalance of the Five Elements and Five Zang organs is heavy, one must use medicine to assist, like preliminary practices, to open the internal Qi mechanism. After opening it, then you practice and sit, and it flows smoothly. Using medicine follows this logic; if you can smooth the Qi mechanism directly, you don't need medicine.
Netizen: Can congenital insufficiency be cured?
Mr. Sanqi: Congenital insufficiency can only be slowly nourished. Congenital insufficiency means you received less. If postnatal cultivation is good, you can gradually improve after middle age. Do not rush; improvement doesn't have to wait until middle age, nor should it be achieved overnight. Since you are inherently insufficient, if you conserve and nurture, by middle age, you will be similar to average people who dissipate energy. Because others' endowment is better, possessing more congenital essence, they naturally fare better in early years. But if you live frugally and save, by middle age, you will gradually have surplus. Those with good endowment might squander it like prodigals and end up worse than you. Do not worry; as long as you recover in the end, isn't that sufficient?
Netizen: Can practicing Emei Zhuang heal quickly?
Mr. Sanqi: I am unfamiliar with Emei Zhuang. One must practice it personally to judge. Do not seek speed; haste makes waste. Seeking speed will definitely cause problems. Be slow; being able to relax will actually make you faster. If you are anxious, you will ultimately lose all progress.
Netizen: What medicine can help quit alcohol?
Mr. Sanqi: To quit alcohol, look for Danggui Sini Lizhong Granules in the "Notes for Patients Damaged by Sexual Excess." Take it continuously for 24 doses. After finishing, if you don't crave alcohol anymore, stop drinking; do not force yourself. If you wish to quit, take that (Danggui Sini Lizhong Granules). Someone relied entirely on alcohol; they couldn't function without it. By the 30th dose, they stopped drinking, and their physical strength improved.
Netizen: How many modern grams is one liang in the *Shanghan Lun*?
Mr. Sanqi: One liang in the *Shanghan Lun* corresponds to 15 grams today. However, it is not necessary to use such large doses nowadays.
Netizen: What to do about excessive dreaming at night?
Mr. Sanqi: Few people can fully allow Yang to enter Yin. Restless sleep and excessive dreaming occur. Only perfected individuals dream nothing; when dreaming nothing, Yang fully enters Yin. When Yang does not enter Yin, Hun (Ethereal Soul) flies; the Hun stored in the Liver does not enter Water. Thus, it flutters, causing various dreams.
Netizen: Why is human thinking always scattered? What does a tooth-marked tongue edge and a central crack generally indicate?
Mr. Sanqi: Scattered thinking is called "Diao Ju" (restlessness/agitation). Like during meditation, one is either drowsy or restless. Essentially, when Yin cannot control Yang, and there is stillness with little movement, restlessness occurs. When Yang cannot exit Yin, there is drowsiness; if Yin Qi is too abundant and Yang cannot exit, one easily feels sleepy. Tooth marks on the tongue edge indicate Qi failing to reach the exterior, so this area cannot bulge. A central crack indicates sinking due to Qi deficiency (Qi Xu Xian Xia). Both Middle Qi and Chest Grand Qi are deficient, showing signs of Qi deficiency.
Netizen: What is the relationship between TCM health preservation and the four seasons? How to apply the four seasonal breathing methods?
Mr. Sanqi: The relationship between TCM health preservation and the four seasons is significant. Humans are born from Heaven and Earth Qi and formed according to the laws of the four seasons. Humans are influenced by the growth, flourishing, harvesting, and storing of the four seasons. For example, Hainan has summer but no winter; the Qi mechanism there is entirely upward and outward, with little storage. Therefore, the best place for human survival is around 23.5 degrees North Latitude, along the tropics, roughly the Central Plains region. Cultural history from various periods emerged in this zone. Its temperature is suitable, with distinct four-season changes, which is preferable.
I haven't heard of the four seasonal breathing methods, but theoretically, it should be so. The Qi of the four seasons ascends, descends, floats, and sinks; their directions and depths differ. Human respiration should correspond to them. Self-regulation in correspondence would certainly be beneficial.
Netizen: How many grams of Fuzi can kill a person?
Mr. Sanqi: How many grams of Fuzi can kill a person? On such topics, without personal verification, do not draw conclusions lightly or imagine. For some, a few grams of Fuzi is too much; for others, hundreds of grams are beneficial. Whether using light or heavy doses depends on the specific condition, not like eating a common meal where two or three bowls are fine but ten bowls cause death. It is not that simple; everyone's situation differs, so generalizations are invalid. It is not that a certain gram amount equals death, nor is it like sulfuric acid that causes disfigurement. It targets a disease, not healthy people; healthy people do not need to take it. The principle is simple; do not speak without premises.
Talk Five: Diet · Pulse Diagnosis
Based on audio recordings from the Folk TCM Network TCM Lecture Hall
Speaker: Sanqisheng
Date: February 17, 2006
Editor: Guanzizai
Netizen: How to use medicinal supplementation and dietary supplementation?