岁寒居士，夙好儒书，素研医术。不因人热，靡顾世非，随证处方，惟求其是，往往奏
效甚
奇。一日，出示所撰《医学杂着》一卷。荡涤肤辞，独标精义，针砭痛下，药石交投。虽全
豹未窥，而一斑已见。余因怂恿登梨，出以问世。所谓医行仁术，亦恻隐之心所不能已耳。
岂以求名哉？
癸丑初夏扬子赵永年谨叙
叔和家学传三世，彦伯奇方聚一龛。垂老着书耽市隐，不将鸿宝例淮南。保赤应在养老
先，
人心慈孝本同然。请将彭氏延年术，并入庄家福幼编。非关人世亦炎凉，心气元来自感伤。
省识性情中有药，医和医缓具真方。多君一片活人心，三绝韦编字字金。对客不妨弹古调，
天涯到处有知音。
癸丑俗佛日拳石山人谢逢源题
不 父兄师友，莫不知医。自幼见闻，略识门径，中年以往，糊口四方。稍稍涉猎方
书，窥
测《素》、《灵》微旨。家人有恙，借以自治。亲故见招，不能固却。世方多故，遂弃青毡
。二十年来，渐深阅历。爰抒心得，用告病家。不能阿传时流，安敢背违先哲？亦聊资考镜
云尔!
玉峰岁居士书于吴门市隐庐时在癸丑清和月
古语云；对病发药。然则，药之当中乎病也，明矣。夫病有寒热虚实，即药有温凉攻补
，汗
吐和下。苟中乎病，病自去矣。从未有不究病因，不问病状，而概以不着痛痒，无甚寒温之
笼统十数药，一例投之，可望去病者。乃病家习闻其说，以为此稳当之方也。医者乐藏其拙
，以售其欺，亦以此为稳当之方也。于是乎桑、丹、栀、豉等味，不待摇笔，而已毕集于腕
下矣。不知此数味者，（病轻者可服，而亦可不服。）即不病者服之，亦无害也。倘病必以药
愈者，而仅以此投之，迁延日久，使病益深，愈治愈坏，至不可起，谁执其咎。无如积习既
深，牢不可破，即有对病之药，怯者惊焉，愚者惑焉，妄者议焉，忌者谤焉。此病之所以不
可治也。
炳按∶桑叶辛凉泄表，去风泻火。丹皮辛苦微寒，入手足厥阴，泻血中伏热，治中风惊
痫，
除烦热，退无汗骨蒸，为吐衄必用之药。山栀炒黑苦寒，泻心肺之邪热，治心烦懊 不眠。
考∶桑叶轻清，治上焦气分，主治风热，即风温也。（古方少用。）至于丹皮、山栀两药，仲
景方用者非一，何可泥定三物必不可用？执哉!
最可怪者，不问何病，皆称发疹，皆用豆豉、豆卷以表散之。至十数剂不止，必使病
者汗
出如浆，舌黑劫津，神昏热陷。不得已，乃用紫雪、至宝等丹以开泄之，而不可救矣。夫偶
感发热，膈间烦闷，清其热可愈。何至必出疹子？其所以必曰出疹者，盖以此哄吓病家，欲
用豆豉等味耳!岂知豆豉、豆卷，近皆用麻黄汤制，与古人之桑叶，井华水制者，温凉迥别
。如果出疹，而以麻黄温之，可乎不可，此温证之所以转展必重也。且其所指为疹，皆痱子
（俗名 子）耳、蚊迹耳，水晶虚 耳。故不曰斑而独曰疹者，取其易于混淆也。不然，疹由
热而发，必当清里热，必不当温散以助热。古方俱在，本草可稽，奈何以豆豉、豆卷奉为治
疹无上之妙品哉？
炳按；豆卷用麻黄浸渍，《吴医汇讲》中亦有此说，然亦是耳食也。邵步青《四时病机
》载
∶一味豆卷汤，治湿病一身尽痛，服之得汗，热解痛去，用之有效。淡豆豉咸寒解热，与葱
白头、苏叶同用则发表；与人中黄、银花同用解疫毒；与薤白同用治痢；与鲜生地同打名黑
膏，治热入营分，液干不能作汗，以养阴济汗。以上皆凿凿可验之法，莫轻视豆为无用之物
。如产后之豆淋酒，能治产后虚邪身热，得汗热解。菜中黄豆芽，生外症人误食，其发如鸡
鱼。此格致变化之不可思议者。
今有以伤寒名家者，见人两三日发热，必指曰∶此伤寒也。及视所处之方，则仍豆豉耳
、豆
卷耳；不然，则牛蒡耳、蝉衣耳；又不然，则浮萍耳、桑叶耳、枇杷叶耳，佐之以陈、夏、
藿、朴，进之以石斛、沙参，而其技毕矣，其术穷矣。其病亦将不可为矣。然尚有背水之一
战，曰紫雪丸、濂珠粉、至宝丹、牛黄丸也。
炳按∶此言温证，何等温病也，亦不指明。至疹子乃时气温病，热入营分则发疹，疹与
肤平
，周身密密。痧子则幼稚为多，形如疹子，而肤扪之头粒微尖，乃风热由肺胃气分，传入营
络而发。
白 形如濂珠，晶莹光亮。初病即见，乃湿郁卫分，汗出不彻之故。当理气分之邪。日
久热
不解而发白 ，邪虽欲从外达，气液已伤，必得甘濡养中。疹色不可紫萎，白 不可白如枯
骨。疹子、痧子发透，热减神清，胸闷松，咳嗽畅，神安有寐为吉。若烦扰不寐，气粗（为
喘之兆）。胸闷热焦灼，皆属危险难治。透疹方分寒暖，痧子亦然。未见必用豆豉、豆卷。
且二药各自为主，断无连类而用者。
不知伤寒之论，倡自仲景。伤寒之方，亦传自仲景。治伤寒者，宜必宗仲景矣。伤寒解
表之
剂，则有桂枝、麻黄、葛根、柴胡等汤。伤寒清里之剂，则有芩连、白虎、承气等汤。伤寒
利湿之剂，则有五苓、猪苓、茯苓、甘草等汤。伤寒温中之剂，则有四逆、理中、真武、附
子等汤。今伤寒家皆不用也。
炳按∶罗谦甫治冬温，谓秋燥余气，上刑肺金，阴气先伤。故邪得入少阴之经。盖温则
气泄
，寒则气收，二气本相反也。用葱豉汤加枇杷叶、杏仁、象贝、花粉、甘桔。若先冬温，严
寒外束，身热喘嗽，面目浮肿，喉仲介介如梗。惟仲景麻杏石甘汤一方，散表寒，清里热。
因先生大恶轻清之药，故引此比例。
仲景《伤寒论》入手说∶伤寒营无汗，发表用麻黄汤；风伤卫有汗，用桂枝汤解肌；风
寒两
伤营卫，烦燥汗不出，用大青龙，风寒双解。此言太阳经病证方药。葛根，阳明表药。柴胡
，少阳和解药。清里，芩、连清心胃之热。白虎，清阳明经热。承气，下阳明府滞以下邪热
。五苓、猪苓、茯苓、甘草等汤，是利水之剂。理中、温中。四逆、真武、附子等三方，救
逆法。今病非正伤寒，不当用此法，故不用也。
而独用一栀子豉汤。不知伤寒方中之栀子用生，用以探吐，非用以发汗。后世改用焦栀
，已
非古法。然以之清肺泄热，亦属治温良品。近世复易以麻黄水制之豆豉，则药性大变，利害
迥殊。而伤寒家偏视为不祧之俎豆。如果伤寒在太阳经，用以代麻黄，虽非正法，尚为无害
；至传入阳明，即不可用矣。况用以治温热乎？乃何以不论有汗、无汗与汗多、汗少，又不
论风、寒、暑、湿、燥、火之六淫，喜、忧、怒、思、悲、惊、恐之七情，并不论劳伤、疮
疡之杂证，而谓栀豉一汤，豆卷、桑叶数味，可以治百病。而四时皆宜，有是理乎？此非余
诬人之言也。请观于药铺中购药之方，其不曰发疹子者有几，不用此数味者有几，亦可以哑
然失笑矣。
炳按∶炒黑栀用以除烦解热，使心肺之邪，从小便解。亦无医以栀豉作表剂观者，豆豉
不用
麻黄汤浸渍，不必哓哓不休。亦未见吴医不论温病六气七情，有汗无汗，汗多汗少，三因内
外，而皆用栀豉汤。豆卷、桑叶，可治四时百病者，真诬人矣，无其实事，先生亦当哑然自
笑也。
或曰∶诚如君言，病必无发疹乎？曰∶否。夫轻者为疹，发于肺；重者为斑，发于胃。
此皆
肺胃热毒所蕴。不然，则为温燥之药所逼而出也。然而此症亦不多见，治宜用石膏、犀角、
生地、元参、升麻、大青等味，以清火透斑化疹。仲景之白虎化斑汤，《活人》之元参升麻汤
，节庵之青黛消斑饮，皆治斑疹之祖方也。何一不用清凉化毒之品，何一方用温散发汗之药
。今人一言斑疹，皆曰凉药不可服，服则遏住斑疹不能出。病家熟闻其言，深信不疑。医者
遂大书特书其豆豉、豆卷，病者亦大吃特吃其豆豉、豆卷。至轻者重，重者死，至死犹曰汗
未畅出也，斑疹未透也。呜呼!本不当汗，而必欲劫其汗；本无斑疹，而必欲发其斑疹。以
胶柱鼓瑟之人，行刻舟求剑之术，虽欲不死于其药，其可得耶？当其未死，或有以石膏等味
进者，病家必大诧而不服其药，群医必圜视而起，以为嫁祸之地。至万无可为，而始稍稍与服
之，则药误已深，药力不及，卒不可救。遂交相诟病，引以为戒。众口一辞，莫能与辨。人
谁肯坏一己之声名，为不甚关切之人，力战群疑，以救其垂死之性命哉？则亦惟立而视其死
而已矣。
然则，病家何以不悟耶？曰∶有故。病家所闻者，无非发疹也，表散也，多出汗也。而
此外
则从未闻也。此医曰然，彼医亦曰然。此方是药，彼方亦是药。即亲友之涉猎方书者，亦与
时医之所见略同。聚蚊成雷，积非为是。安望其能听之聪哉？是故居今之世，而欲医道之行
，非曲意徇人不能。然而稍有学问志气者，必不肯为。人且嫌其固执矣。而巧言令色，阿意
曲从者，于是乎名节日隆，而声价日高。不任其责，坐收其利。中人以下，谁不乐为？彼贿
通奴婢，交结师巫者无论已。举世皆然，焉得不受其欺哉？徐洄溪曰∶人之误药而死，半由
于天命，半由于病家。医者不过根据违顺命以成其死，并非造谋之人。故杀人之罪，医者不受
也，岂不然乎？
夫人精神充足，气血和平，是谓无病。焉用服药？至于服药，必有偏胜不举之处。医者
盒饭
视其所偏之处而补救之，使之适得其平。温凉攻补，随病而施，无所成见，期于中病而已。
岂容狐疑首鼠哉？譬如剧盗，当剿不剿，盗将不可制矣；譬如饥民，当抚不抚，民且亦从乱
矣。今之治病者，无乃类是。更有一种医中之乡愿，专使药中之奴婢，不温不凉，不攻不补
，以为趋避逢迎之术，病家每乐与之周旋。岂知药不能杀人者，必不能起人于死而生之。迁
延贻误，何独非杀人哉？且夫世所谓能杀人者，石膏、大黄、麻黄、肉桂、附子、人参之属
也。今皆屏不敢用，即有引用古方者，但取其一二不关紧要之味，谓师某法，用某方，其实
未尝师其法，用其方也。并有不知其全方者。如旋复代赭、竹叶石膏、小柴胡等汤之不知其
人参。黑膏汤之但知有生地、豆豉二味，不知又有猪肤、雄黄、麝香三味也。（载在《外台
秘要》以治阳毒发斑。）他若温而兼补，则如理中汤之以姜附合人参也。清而兼补，则如白
虎汤之以石膏加人参也。散而兼补，则如清
暑益气汤之以升、葛合参、 也。寒温并用，则如泻心汤之芩、连姜、附，左金丸之黄连、
吴
萸是也。表里两解，则如大青龙汤之麻、桂、石膏，白虎汤之加桂枝、柴胡是也。汗下并行
，则如大胡柴汤之柴胡、大黄，又如柴胡加芒硝汤、桂枝加大黄汤是也。更有如清热燥湿之
用苍术白
虎汤，攻下和中之用调胃承气汤之类，不胜枚举。要在方中乎病耳。何一不可用之药，而故
为疑忌乎？今之医者，论药不论病，用方不用药。但云某药太补，某药太泻，某药太温，某
药太凉，某药太热，某药太表，某药太散，某药太燥，某药太腻，某药太攻，某药太消。去
其偏胜，得其中和，诚无愈于粥饭矣!何必服药哉？此皆不知药为病设，专为补偏救弊之用故
也。
于是乎有当用不用以致误者，不当用而用以致误者，有当用而轻用以致误者，有不当用
反重用
以致误者。误之浅深不同，其为不识病情则一也。今夫病名不同，则治病之方与药，自不得
而同
。倘谓病寒者不可温。病热者不可凉，病虚者不可补，病实者不可攻，通乎不通。倘谓病寒
者反宜凉，病热者反宜温，病虚者反宜攻，病实者反宜补，通乎不能。倘谓病无论寒热虚实
，我将以不温、不凉、不攻，不补之药，约略治之，而可尽去其攻补温凉之味，通乎不通。
乃不通之论，在不通者闻而信之，原不足为奇。最奇者，号为通人，而亦信不通之语。则无
怪乎不通之论充塞乎宇宙，而日杀不辜，无人顾问也。
今设有病热者于此，不问其虚热实热，表热里热，而惟以药汗之，未有不以为宜然者。
岂知表有寒可汗。表无寒不可汗，不可汗而汗之，是愈虚其表，而热愈炽也。
本欲清其热，反使增其热，病家亦可以悟矣，然而不悟也。况乎虚热之宜用甘温以退者
，更
无人能解者乎？有如妇人产后，恶露畅行，血虚发热，不可汗也。汗之则表虚而热陷；不可
清也，清之则热不解而变症杂出矣。芎归、独参、四君、四物、八珍、十全大补汤之所以为
产后良剂也。又如小儿病后，脏腑空虚，阴寒发热，日轻夜重，不可以汗，不可以清，与产
后同。轻则逐寒荡惊汤，重则加味理中、附桂八味、十全大补等汤，以退虚热。方中且重用
姜、桂、丁、附之热品矣。彼但见其外之热，不察其内之虚，孤阳无传，寒极似火，不且诧
为怪事哉。虽然，温补之剂，苟不中病，为祸甚烈，不可以不细审焉。当视其色，听其声，
岁寒居士，向来喜爱儒家经典，平时钻研医术。他不依附权势（不因人热），不顾世俗的非议，根据病症开具处方，只求符合病情，往往能取得非常奇特的疗效。有一天，他拿出自己撰写的《医学杂着》一卷给我看。文章摒弃了浮华的辞藻，独显精微义理，针砭时弊切中要害，用药如药石般投合病机。虽然未能窥见全书全貌，但从这一卷已可见一斑。我于是怂恿他将书刻印出版，以问世间流传。这所谓行医是施行仁术，也是出于不忍之心所不能停止的罢了。哪里是为了求取名声呢？
癸丑年初夏，扬子赵永年恭敬作序
叔和的家学传承了三代，彦伯将奇方聚集在一龛之中。年老著书沉迷于在市井隐居的生活，不把鸿宝仙术当作淮南王那样的秘方来对待。保护婴儿应当先从养老开始，人的慈孝之心本来是一样的。请将彭氏的延年之术，一并编入庄家的福幼篇中。这并不是关乎人世的炎凉冷暖，而是心气原本就自然感到伤感。要识得性情中蕴含着药理，医和、医缓才具备真正的良方。多亏您的一片救活人心的诚意，像韦编三绝那样勤奋治学，字字如金。面对客人不妨弹奏古调，天涯到处都有知音。
癸丑年俗佛日，拳石山人谢逢源题诗
如果不把父兄师友算在内，没有人不知道医术的。从小耳闻目睹，略微识得门径，中年以后，为了糊口奔波四方。稍微涉猎方书，窥测《素问》、《灵枢》的微言大义。家人有病，借此来自我治疗。亲友邀请诊治，不能坚决推辞。世间变故多端，于是放弃了儒生的身份（弃青毡）。二十年来，阅历渐深。于是抒发心得，用来告诉病人。不敢阿谀迎合当时的流俗，怎敢违背先哲的智慧？也只是姑且作为参考借鉴罢了！
玉峰岁居士在吴门市隐庐书写，时间是癸丑年农历四月
古语说：针对病症用药。那么，药物是否恰当对应病症，是很明显的。疾病有寒、热、虚、实的区别，药物也就有温、凉、攻、补的区别，以及汗、吐、下、和等治法。如果药物切合病症，病自然就会去除。从来没有不探究病因，不问清症状，就用那些不着边际、没有明显寒热偏性的笼统十几味药，一概投用，就能指望去掉疾病的道理。然而病人习惯听信这种说法，认为这是稳妥的方子。医生也乐于隐藏自己的拙劣，以此欺骗世人，也认为这是稳妥的方子。于是桑叶、丹皮、栀子、豆豉这几味药，不用动笔构思，就已经汇集在手腕下了。不知道这几味药，（病情轻的可以服用，也可以不服用。）即使没病的人服用，也没有害处。如果病一定要靠药物才能痊愈，却仅仅用这些药去投治，拖延日久，使病情加深，越治越坏，直到不可挽救，谁来承担这个罪责？无奈积习既深，牢不可破，即使有对症的药物，胆小的人惊恐，愚昧的人困惑，狂妄的人议论，嫉妒的人诽谤。这就是病之所以不可治的原因。
炳按：桑叶辛凉，宣泄表邪，祛风泻火。丹皮辛苦微寒，入手足厥阴经，泻血中伏藏的热邪，治疗中风惊痫，消除烦热，退除无汗骨蒸，是吐血衄血必用的药物。山栀炒黑后苦寒，泻心肺的邪热，治疗心烦懊恼不眠。考证：桑叶轻清，治疗上焦气分，主治风热，也就是风温。（古方中少用。）至于丹皮、山栀两味药，张仲景的方剂中使用的不止一处，怎么能拘泥认定这三物必不可用？太固执了！
最可奇怪的是，不问是什么病，都称为发疹，都用豆豉、豆卷来发散解表。到了十几剂还不止，一定要让病人汗出如浆，舌苔黑燥劫夺津液，神志昏迷热邪内陷。不得已，才用紫雪丹、至宝丹等来开泄清热，但已经不可救治了。如果是偶然感受发热，膈间烦闷，清除其热就可以痊愈。怎么会一定要出疹子？之所以一定要说是出疹子，大概是用此来哄吓病人，想要使用豆豉等药物的缘故吧！哪里知道现在的豆豉、豆卷，大多是用麻黄汤炮制的，与古人用井华水炮制的桑叶相比，温凉截然不同。如果真的出疹，而用麻黄温散，可以吗不可以？这就是温热证所以辗转加重的原因。而且他们所指的“疹”，都是痱子（俗名痱子）、蚊子咬的痕迹、水晶痘之类。所以不说斑而独说疹，是取其容易混淆的缘故。否则，疹由热而发，必然应当清里热，绝不当用温散来助热。古方俱在，本草可查，为什么把豆豉、豆卷奉为治疗疹子的无上妙品呢？
炳按：豆卷用麻黄浸渍，《吴医汇讲》中也有此说法，但这也是道听途说。邵步青《四时病机》记载：一味豆卷汤，治疗湿病全身疼痛，服用后得汗，热解痛去，使用有效。淡豆豉咸寒解热，与葱白头、苏叶同用则发表；与人中黄、银花同用解疫毒；与薤白同用治痢疾；与鲜生地同捣名为黑膏，治疗热入营分，津液干枯不能作汗，以养阴济汗。以上都是确凿可验证的方法，不要轻视豆豉为无用之物。如产后用的豆淋酒，能治疗产后虚邪身热，得汗热解。菜中的黄豆芽，生疮疡的人误食，其发病如同鸡鱼疮。这是格致变化中不可思议的。
现在有以伤寒名家的人，见人两三天发热，一定指着说：这是伤寒。等到看他开的方子，还是豆豉、豆卷；不然，就是牛蒡、蝉衣；再不然，就是浮萍、桑叶、枇杷叶，佐以陈皮、半夏、藿香、厚朴，进以石斛、沙参，他的技艺也就穷尽了，他的医术也就到头了。他的病也将不可救了。然而还有背水一战的说法，那就是紫雪丸、濂珠粉、至宝丹、牛黄丸了。
炳按：这里说的是温证，是什么样的温病呢？也不指明。至于疹子是时气温病，热入营分则发疹，疹子与皮肤平齐，周身密密分布。痧子则多见于幼稚儿童，形状像疹子，但摸上去头部颗粒微尖，是风热由肺胃气分传入营络而发。
白㾦形如濂珠，晶莹光亮。初病即见，是湿郁卫分，汗出不彻的缘故。应当调理气分之邪。日久热不解而发白㾦，邪气虽欲从外达，但气液已伤，必须得到甘润滋养中焦。疹色不可紫萎，白㾦不可白如枯骨。疹子、痧子发透，热减神清，胸闷松解，咳嗽通畅，神安能寐为吉。如果烦躁不寐，气粗（是喘的征兆），胸闷热焦灼，都属于危险难治。透疹的方子分寒暖，痧子也一样。未见疹子不一定非要用豆豉、豆卷。而且这两味药各自为主，断没有连类而一起使用的。
不知道伤寒的理论，是张仲景倡导的。伤寒的方剂，也是张仲景传下来的。治疗伤寒的人，应当必定尊崇张仲景。伤寒解表的方剂，则有桂枝汤、麻黄汤、葛根汤、柴胡汤等。伤寒清里的方剂，则有芩连汤、白虎汤、承气汤等。伤寒利湿的方剂，则有五苓散、猪苓汤、茯苓甘草汤等。伤寒温中的方剂，则有四逆汤、理中汤、真武汤、附子汤等。现在的伤寒家都不用了。
炳按：罗谦甫治疗冬温，说秋燥余气，上刑肺金，阴气先伤。所以邪气得入少阴之经。盖温热则气泄，寒冷则气收，二气本是相反的。用葱豉汤加枇杷叶、杏仁、象贝母、花粉、甘草桔梗。如果先患冬温，又受严寒外束，身热喘嗽，面目浮肿，喉中介介如有梗塞感。只有张仲景的麻杏石甘汤一方，散表寒，清里热。因为先生非常厌恶轻清的药物，所以引此为例。
张仲景《伤寒论》开头说：伤寒营分无汗，发表用麻黄汤；风伤卫分有汗，用桂枝汤解肌；风寒两伤营卫，烦躁汗不出，用大青龙汤，风寒双解。这是说太阳经的病证方药。葛根，是阳明经表药。柴胡，是少阳经和解药。清里，芩、连清心胃之热。白虎，清阳明经热。承气，下阳明腑滞以下邪热。五苓、猪苓、茯苓、甘草等汤，是利水的方剂。理中，温中。四逆、真武、附子等三方，是救逆法。现在的病不是正伤寒，不应当用此法，所以不用。
却只用栀子豉汤。不知道伤寒方中的栀子是用生的，用来探吐，不是用来发汗。后世改用焦栀子，已经不是古法。然而用它来清肺泄热，也属于治疗温病的良品。近世又改为用麻黄水炮制的豆豉，则药性大变，利害迥然不同。而伤寒家偏偏视为不可废除的祭祀用品。如果确实是伤寒在太阳经，用它代替麻黄，虽然不是正法，尚且无害；一旦传入阳明，就不可以用了。何况用来治疗温热病呢？竟然不论有汗、无汗与汗多、汗少，又不论风、寒、暑、湿、燥、火之六淫，喜、忧、怒、思、悲、惊、恐之七情，并不论劳伤、疮疡之杂证，而说栀子豉一汤，豆卷、桑叶几味药，可以治百病。而且四季都适宜，有这样的道理吗？这不是我诬蔑人的话。请看药铺中购药的方子，其中不说发疹子的有几个，不用这几味药的有几个，也可以哑然失笑了。
炳按：炒黑栀子用以除烦解热，使心肺之邪，从小便解。也没有医生把栀豉汤看作表剂的，豆豉不用麻黄汤浸渍，不必喋喋不休。也没见过吴地医生不论温病六气七情，有汗无汗，汗多汗少，三因内外，而都用栀豉汤。豆卷、桑叶，可治四时百病，真是诬蔑人，没有实事，先生也应当哑然自笑。
有人说：确实像您说的，病一定没有发疹吗？我说：不是。轻者为疹，发于肺；重者为斑，发于胃。这都是肺胃热毒蕴结所致。不然，就是被温燥的药物逼迫而出的。然而这种症候也不多见的，治疗宜用石膏、犀角、生地、元参、升麻、大青等药，以清火透斑化疹。张仲景的白虎化斑汤，《活人书》的元参升麻汤，节庵的青黛消斑饮，都是治疗斑疹的祖方。哪一个不用清凉化毒的药物，哪一个用温散发汗的药？现在的人一提到斑疹，都说凉药不可服，服则遏住斑疹不能透出。病人熟听此言，深信不疑。医生于是大书特书豆豉、豆卷，病人也大吃特吃豆豉、豆卷。至轻者变重，重者致死，到死还说是汗未畅出，斑疹未透。唉！本不应当发汗，却一定要劫夺其汗；本无斑疹，却一定要发其斑疹。用胶柱鼓瑟的人，行刻舟求剑之术，虽然想不死于其药，可能吗？当还没死的时候，如果有用石膏等药进献的，病人一定大惊不服药，众医生必围观而起，认为是嫁祸之地。到了万无可救，才开始稍稍服用，则药误已深，药力不及，最终不可救。于是互相诟病，引以为戒。众口一词，没人能辩驳。谁肯坏了自己的一己声名，为不甚关切之人，力战群疑，以救其垂死的性命呢？也只能站着看其死亡罢了。
那么，病人为什么不醒悟呢？回答说：有原因。病人所听到的，无非是发疹、表散、多出汗。除此之外从未听说过。这个医生说对，那个医生也说对。这个方的药是对的，那个方的药也是对的。即使是亲友中涉猎方书的，也与当时医生的所见略同。聚蚊成雷，积非成是。怎么指望他们能听得聪敏呢？所以在当今之世，要想医道推行，不曲意顺从别人是不行的。然而稍有学问志气的人，一定不肯这样做。人们还会嫌弃他固执。而巧言令色，阿谀曲从的人，于是名声日益隆盛，而身价日益提高。不承担责任，坐收其利。中等资质以下的人，谁不愿意做呢？那些贿赂通奴婢，交结师巫的暂且不提。举世皆然，焉能不受骗呢？徐洄溪说：人误药而死，一半由于天命，一半由于病人。医生不过是根据违逆顺从命运以促成其死亡，并不是造谋杀人的人。所以杀人的罪责，医生不受，难道不是这样吗？
人的精神充足，气血和平，这叫无病。哪里用得着服药？至于服药，必有偏胜不举的地方。医生应当观察其所偏之处而补救它，使之适得其平。温凉攻补，随病而施，无所成见，期于中病而已。岂容狐疑不决？譬如剧盗，应当剿灭而不剿灭，盗贼将不可制服了；譬如饥民，应当安抚而不安抚，百姓也将跟着作乱了。现在的治病者，不就是这样吗？更有一种医中的乡愿，专门使用药中的奴婢，不温不凉，不攻不补，以为趋避逢迎之术，病人每每乐意与之周旋。哪里知道药不能杀人的，一定不能起死人于复生。拖延贻误，何尝不是杀人呢？况且世上所谓能杀人的药，是石膏、大黄、麻黄、肉桂、附子、人参之类的。现在都屏弃不敢用，即使有引用古方的，也只取其中一两个不关紧要的药味，说是师承某法，用某方，其实未曾师承其法，用其方。更有不知道全方的。如旋复代赭汤、竹叶石膏汤、小柴胡汤等汤不知道有人参。黑膏汤只知道有生地、豆豉两味，不知道还有猪肤、雄黄、麝香三味。（载在《外台秘要》中用于治疗阳毒发斑。）其他如温而兼补，则如理中汤中以姜附合人参。清而兼补，则如白虎汤中以石膏加人参。散而兼补，则如清暑益气汤中以升麻、葛根合人参、麦冬。寒温并用，则如泻心汤之芩、连姜、附，左金丸之黄连、吴茱萸是也。表里两解，则如大青龙汤之麻、桂、石膏，白虎汤之加桂枝、柴胡是也。汗下并行，则如大柴胡汤之柴胡、大黄，又如柴胡加芒硝汤、桂枝加大黄汤是也。更有如清热燥湿之用苍术白虎汤，攻下和中之用调胃承气汤之类，不胜枚举。关键在于方中切合病症罢了。有什么不可用的药，而故意疑忌呢？现在的医生，论药不论病，用方不用药。只说某药太补，某药太泻，某药太温，某药太凉，某药太热，某药太表，某药太散，某药太燥，某药太腻，某药太攻，某药太消。去掉其偏胜，得其中和，实在没有比粥饭更好的了！何必服药呢？这都是不知道药是为病设立的，专为补偏救弊的作用的缘故。
于是就有应当用而不用以致误事的，不应当用而用以致误事的，有应当用而轻用以致误事的，有不应当用反而重用以致误事的。误事深浅不同，其为不识病情则是一样的。现在病名不同，则治病的方与药，自然不得相同。如果说病寒者不可温，病热者不可凉，病虚者不可补，病实者不可攻，通不通呢？如果说病寒者反宜凉，病热者反宜温，病虚者反宜攻，病实者反宜补，通不通呢？如果说病无论寒热虚实，我将以不温、不凉、不攻、不补的药，约略治之，而可以尽去其攻补温凉之味，通不通呢？乃不通之论，在不通者闻而信之，原不足为奇。最奇怪的是，号称通达的人，也相信不通的话。则难怪不通之论充塞乎宇宙，而日日杀害无辜，无人过问。
现在假设有个病热的人在这里，不问其虚热实热，表热里热，而只用发汗药治之，没有不认为适宜的。哪里知道表有寒才可汗，表无寒不可汗，不可汗而汗之，是愈虚其表，而热愈炽盛。
本想清其热，反而使其增热，病人也可以醒悟了，然而不醒悟。何况虚热宜用甘温以退的，更无人能理解呢？有如妇人产后，恶露畅行，血虚发热，不可汗。汗之则表虚而热陷；不可清，清之则热不解而变症杂出。芎归汤、独参汤、四君子汤、四物汤、八珍汤、十全大补汤之所以成为产后良剂。又如小儿病后，脏腑空虚，阴寒发热，日轻夜重，不可以汗，不可以清，与产后相同。轻则用逐寒荡惊汤，重则用加味理中、附桂八味、十全大补等汤，以退虚热。方中且重用姜、桂、丁香、附子之热品了。那些人只见其外之热，不察其内之虚，孤阳无依，寒极似火，不且诧异为怪事吗。虽然如此，温补之剂，假如不中病，为祸甚烈，不可以不仔细审察。应当视其面色，听其声音，
Old Man of Cold Years (Suihan Jushi) has long admired Confucian classics and has always studied medicine. He does not rely on others' heat (does not flatter the powerful), disregards worldly criticism, prescribes according to symptoms, seeking only what is correct, and often achieves remarkably miraculous effects. One day, he showed me a volume of his own writings, *Medical Miscellaneous Essays* (*Yixue Zazhuo*). It sweeps away superficial rhetoric, highlighting only profound principles, critically addressing pain points, and prescribing remedies that hit the mark. Although I have not seen the whole leopard (the complete work), one spot reveals the pattern. I therefore encouraged him to have it carved on pear wood (printed) and released to the world. This is what is meant by medical practice being a benevolent art; it is also an expression of compassion that cannot be stopped. How could it be for the sake of fame?
Preface by Zhao Yongnian of Yangzi, respectfully written in early summer of the Gui Chou year.
Shu He's family learning was passed down for three generations; Yan Bo gathered miraculous prescriptions in one cabinet. In old age, writing books while indulging in market seclusion, he did not treat Hongbao (immortal elixirs) as examples like King Huainan. Protecting infants should begin with caring for the elderly; human hearts of kindness and filial piety are originally the same. Please include Peng's longevity techniques into Zhuang's compilation for children's blessings. This is not about the fickleness of human relations, but the heart's spirit naturally feels moved. Recognize that there is medicine within temperament; Yi He and Yi Huan possessed true prescriptions. Thanks to your piece of a heart that revives people, like binding leather strips three times, every word is gold. Facing guests, do not hesitate to play ancient tunes; everywhere at the edge of the sky, there are those who understand.
Inscribed by Xie Fengyuan, Mountain Dweller of Quanshi, on the Sufu Day of the Gui Chou year.
Excluding fathers, brothers, teachers, and friends, no one does not know medicine. From childhood, through hearing and seeing, I slightly recognized the threshold. Since middle age, wandering in four directions to make a living. I casually browsed prescription books, peering into the subtle meanings of *Suwen* and *Lingshu*. When family members were ill, I borrowed this to self-treat. When relatives and friends invited me, I could not firmly refuse. With many troubles in the world, I abandoned the scholar's cap (Confucian studies). For twenty years, my experience deepened. Thus, I expressed my insights to inform patients. I dare not flatter current trends, nor dare I violate former sages. It is merely to provide reference!
Written by Old Man of Yufeng at Wumen Market's Market Seclusion Studio, in the fourth lunar month of the Gui Chou year.
Ancient saying: Prescribe medicine according to the disease. Then, whether medicine matches the disease is clear. Diseases have cold, heat, deficiency, and excess; thus medicines have warming, cooling, attacking, and tonifying properties, as well as sweating, vomiting, purging, and harmonizing methods. If it matches the disease, the disease will leave itself. There has never been a case where, without investigating the cause or asking about symptoms, one generally uses a dozen or so medicines that are irrelevant and lack distinct cold/heat properties, applying them uniformly, and expecting to cure the disease. However, patients are accustomed to hearing this saying, thinking it is a safe prescription. Doctors are happy to hide their incompetence and sell their deception, also thinking it is a safe prescription. Thus, Mulberry Leaf (*Sangye*), Moutan Bark (*Danpi*), Gardenia (*Zhizi*), and Fermented Soybean (*Douchi*) gather under the wrist without moving the brush. Little do they know these few ingredients (can be taken if the disease is mild, or can be omitted); even if taken by the healthy, they cause no harm. If a disease must be cured by medicine, yet only these are used, delaying for a long time, making the disease deeper, worse with each treatment, until incurable, who will bear the blame? Alas, habits are deeply rooted and unbreakable. Even if there are medicines targeting the disease, the timid are frightened, the foolish are confused, the arrogant discuss, and the jealous slander. This is why the disease becomes incurable.
Bing notes: Mulberry Leaf is acrid and cool, venting the exterior, dispelling wind and draining fire. Moutan Bark is acrid, bitter, and slightly cold, entering the Foot-Jueyin and Hand-Jueyin meridians, draining latent heat in the blood, treating wind-stroke and convulsions, removing irritability and heat, retreating bone-steaming without sweat, and is a necessary medicine for hematemesis and epistaxis. Gardenia, stir-fried black, is bitter and cold, draining pathogenic heat from the Heart and Lungs, treating irritability and insomnia. Examination: Mulberry Leaf is light and clear, treating the Qi level of the Upper Jiao, mainly governing wind-heat, which is also wind-warmth. (Rarely used in ancient formulas.) As for Moutan Bark and Gardenia, Zhang Zhongjing used them in many formulas; how can one rigidly insist these three are absolutely unusable? Too stubborn!
The most strange thing is that regardless of the disease, all are called "rashes," and all use Douchi and Doujuan to disperse via sweating. Until more than ten doses are not enough, forcing the patient to sweat profusely, tongue turns black depleting fluids, spirit becomes confused with heat sinking. Reluctantly, then Zixue Dan (Purple Snow Pill) or Zhibao Dan (Treasure of Life Pill) are used to open and drain, but it is already incurable. If it is an occasional feeling of fever and chest oppression, clearing the heat can cure it. Why must rashes appear? The reason for insisting on rashes is likely to frighten the patient to use Douchi etc.! Who knows that current Douchi and Doujuan are mostly processed with Mahuang Tang, which is distinctly different in warmth and coolness from the ancient method of processing Sangye with well water. If rashes truly appear, using Mahuang to warm, is it acceptable or not? This is why warm diseases turn progressively severe. Moreover, what they point to as rashes are all prickly heat (commonly known as prickly heat), mosquito bites, or crystal vesicles. So they do not say "ban" (macules) but exclusively say "zhen" (papules/rashes), taking advantage of the confusion. Otherwise, rashes arise from heat and must clear interior heat; they certainly should not use warming dispersal to assist heat. Ancient formulas exist, Materia Medica can be verified; why revere Douchi and Doujuan as the supreme miracle for treating rashes?
Bing notes: Doujuan soaked in Mahuang is mentioned in *Wu Yi Hui Jiang*, but this is also hearsay. Shao Buqing's *Six Season Disease Mechanisms* records: A single decoction of Doujuan treats dampness causing whole-body pain; after taking it and sweating, heat resolves and pain leaves; it is effective. Lightly fermented Douchi is salty and cold, resolving heat; combined with Scallion White (*Congbai*) and Perilla Leaf (*Zhu Ye*) it releases the exterior; combined with Human Placenta Ash (*Renzhong Huang*) and Honeysuckle (*Yinhua*) it resolves epidemic toxins; combined with Allium Macrostemon (*Xiebai*) it treats dysentery; beaten fresh with Rehmannia Root (*Shengdi*) named Black Paste (*Heigao*), it treats heat entering the Ying level, fluid dryness preventing sweating, nourishing Yin to aid sweating. All above are verifiable methods; do not look down on Douchi as useless. Like Doulin Wine postpartum, it can treat postpartum deficiency evil body heat, resolving heat after sweating. Soybean sprouts in vegetables, if mistakenly eaten by someone with external sores, causes eruption like chicken/fish sores. This is the inconceivable change of investigation.
Now there are those famous for Shanghan (Cold Damage) who, seeing two or three days of fever, must point and say: This is Shanghan. But looking at the prescribed formula, it is still Douchi, Doujuan; or else Niu Bang Zi (Arctium Fruit), Chan Yi (Cicada Slough); or else Fu Ping (Duckweed), Sangye (Mulberry Leaf), Pi Pa Ye (Loquat Leaf), assisted by Chen Pi (Tangerine Peel), Ban Xia (Pinellia), Huo Xiang (Patchouli), Hou Po (Magnolia Bark), advanced by Shi Hu (Dendrobium), Sha Shen (Glehnia), and their skills are exhausted, their methods ended. Their disease will also become incurable. Yet there remains a last stand: Zixue Wan, Lianzhu Powder, Zhibao Dan, Niuhuang Wan.
Bing notes: This speaks of Wen Zheng (Warm Pathogen Syndrome), what kind of Warm Disease? It does not specify. Rashes are seasonal warm diseases; when heat enters the Ying level, rashes appear. Rashes are flat with the skin, dense all over. Sand-rash (Sha Zi) is mostly in children, shape like rashes, but touching the skin reveals slightly pointed granules; this is wind-heat transmitting from Lung/Stomach Qi level to Ying collaterals. Bai Bo (White Vesicles) look like Lianzhu (pearls), crystal clear and bright. Appearing at the beginning of illness, it is due to dampness stagnating in the Wei level and incomplete sweating. Should regulate Qi level pathogens. If long-standing heat does not resolve and white vesicles appear, although pathogens want to reach the exterior, Qi and fluids are injured; must obtain sweet/moistening to nourish the center. Rash color should not be purple/withered; white vesicles should not be white like dead bones. When rashes/sand-rash are fully erupted, heat decreases, spirit clears, chest oppression relaxes, cough flows freely, spirit is calm and sleeps—this is auspicious. If irritable and unable to sleep, coarse breathing (sign of panting), chest oppression with burning heat, all belong to dangerous/incurable categories. Eruptive formulas divide into cold/warm; sand-rash is the same. Not necessarily using Douchi/Doujuan. And these two medicines act independently; definitely not used together by association.
Not knowing that the theory of Shanghan was initiated by Zhongjing. Shanghan formulas were also transmitted from Zhongjing. Those treating Shanghan should surely follow Zhongjing. Shanghan exterior-releasing agents include Guizhi Tang, Mahuang Tang, Gegen Tang, Chaihu Tang. Shanghan interior-clearing agents include Qinlian Tang, Baihu Tang, Chengqi Tang. Shanghan damp-draining agents include Wuling San, Zhuling Tang, Fuling Gancao Tang. Shanghan middle-warming agents include Sini Tang, Lizhong Tang, Zhenwu Tang, Fuzi Tang. Current Shanghan practitioners do not use these.
Bing notes: Luo Qianfu treated Winter-Warmth, stating autumn dryness residual qi attacks Metal of the Lung, Yin qi is first injured. Thus pathogens enter the Shaoyin meridian. Heat causes Qi to leak, cold causes Qi to contract; these two energies are originally opposite. Used Congchi Tang plus Pipa Ye, Xing Ren, Xiang Bei, Huafen, Ganjie. If first Winter-Warmth, strictly bound by severe cold, body heat, panting/cough, facial swelling, throat feeling blocked. Only Zhongjing's Maxingshigan Tang one formula, disperses exterior cold, clears interior heat. Because Mr. greatly dislikes light/clear medicines, he cites this example.
Zhongjing's *Shanghan Lun* begins: Shanghan Ying level no sweat, release exterior with Mahuang Tang; Wind injuring Wei level with sweat, use Guizhi Tang to resolve muscle; Wind-Cold injuring both Ying and Wei, irritability no sweat, use Da Qinglong Tang, dual-resolving Wind-Cold. This speaks of Taiyang meridian disease patterns and prescriptions. Gegen, Yangming exterior medicine. Chaihu, Shaoyang harmonizing medicine. Clearing interior, Qin/Lian clear Heart/Stomach heat. Baihu, clears Yangming meridian heat. Chengqi, purges Yangming fu stagnation to descend pathogenic heat. Wuling, Zhuling, Fuling, Gancao tangs are diuretic agents. Lizhong warms the middle. Sini, Zhenwu, Fuzi three formulas are rescue reversal methods. Now the disease is not standard Shanghan, should not use this method, hence not used.
Yet exclusively using Zhizi Chi Tang. Not knowing that Zhizi in Shanghan formulas is raw, used to induce vomiting, not to induce sweating. Later generations changed to scorched Zhizi, no longer ancient method. However, using it to clear Lung and drain heat, it belongs to good products for treating warmth. Recent times replaced it with Mahuang-water processed Douchi, then drug nature changes greatly, benefits/harms are vastly different. Yet Shanghan practitioners regard it as an indispensable ancestral offering. If indeed Shanghan is in Taiyang meridian, using it to replace Mahuang, though not orthodox method, is still harmless; once transmitting to Yangming, it cannot be used. How much less to treat warm-heat? Yet why, regardless of sweating/no-sweating, much/little sweat, and regardless of Wind/Cold/Summerheat/Dampness/Dryness/Fire six excesses, Joy/Worry/Anger/Thought/Sorrow/Fear/Fright seven emotions, nor labor injury/sores miscellaneous diseases, claim that Zhichi one decoction, Doujuan, Sangye few flavors can treat hundred diseases. And suitable for four seasons, is there such logic? This is not my slander. Please observe prescriptions buying medicine in shops, how many do not say releasing rash? How many do not use these few flavors? Can laugh silently.
Bing notes: Scorched black Zhizi used to remove irritability and resolve heat, letting Heart/Lung pathogens resolve via urine. Also no doctor views Zhichi as an exterior agent. Douchi not soaked in Mahuang Tang, no need to chatter. Also haven't seen Wu doctors regardless of warm disease six qi/seven emotions, sweating/no-sweating, much/little sweat, three causes internal/external, all use Zhichi Tang. Doujuan, Sangye can treat four seasons hundred diseases, truly slandering, no facts, Mr. should also laugh silently.
Or says: Truly as you say, disease definitely has no rash? I say: No. Light ones are rashes, originating in Lung; heavy ones are macules, originating in Stomach. These are all Lung/Stomach heat-toxin accumulation. Otherwise, forced out by warm-dry medicines. However, this syndrome is also rare; treatment should use Shigao (Gypsum), Xijiao (Rhinoceros Horn - note: substitute with Buffalo Horn in modern practice), Shengdi (Rehmannia), Yuanshen (Scrophularia), Shengma (Cimicifuga), Daqing (Isatis Root) etc., to clear fire, penetrate macules, transform rashes. Zhongjing's Baihu Huaban Tang, *Huoren* Yuan Shen Shengma Tang, Jie'an Qingdai Xiaoban Yin, are all ancestor formulas for treating macules/rashes. Which one does not use cooling/detoxifying products? Which one uses warming/dispersing/sweating medicines? Now people mention macules/rashes, all say cooling medicines cannot be taken; taking them blocks macules/rashes from emerging. Patients hear this often, believe firmly. Doctors then write large Douchi, Doujuan; patients also eat large amounts of Douchi, Doujuan. Light becomes heavy, heavy becomes death. Until death still say sweat not smooth, macules/rashes not transparent. Alas! Originally should not sweat, yet must劫 (rob/coerce) sweat; originally no macules/rashes, yet must emit them. Using a person who plays the zither with glued bridges (rigid/stubborn), performing carving sword on boat (rigid/stick to rules) technique, although wanting not to die from medicine, is it possible? When not yet dead, if someone advances Shigao etc., patients will be greatly surprised and refuse medicine; crowd of doctors will circle gaze and rise, considering it shifting blame. Until hopeless, then slightly take it, then medicine error is deep, medicine power insufficient, finally incurable. Thus mutually abuse, take as warning. One voice, none can distinguish. Who would ruin own reputation, for not closely concerned person, fight group doubts, to save dying life? Then only stand and watch death.
Then, why don't patients realize? I say: There is a reason. What patients hear is nothing but releasing rash, dispersing exterior, sweating much. Outside this, never heard. This doctor says yes, that doctor also says yes. This prescription's medicine is right, that prescription's medicine is also right. Even relatives/friends browsing prescription books, also similar to contemporary doctors' views. Gathering mosquitoes forms thunder, accumulating wrong makes right. How expect them to listen clearly? Therefore in today's world, to make medical way proceed, must intentionally cater to people. However, those with slight learning and ambition, definitely will not do. People will dislike their stubbornness. And clever talkers, fine colors, flattering compliance, thus name day increases, price day rises. Not bearing responsibility, sitting collecting profit. Below average people, who does not enjoy doing? Those bribing servants, connecting shamans, let alone. World is all like this, how not be deceived? Xu Huixi said: People mistaking medicine and dying, half due to Heaven's Mandate, half due to patients. Doctors only follow obedience/disobedience to fate to complete death, not the conspirators. So killing crime, doctors do not receive it, isn't it so?
Human spirit sufficient, Qi/Blood peaceful, is called no disease. Where need take medicine? As for taking medicine, must have imbalance/unbalanced parts. Doctor should view the imbalanced part and remedy it, making it achieve balance. Warm/cool/attack/tonify, applied according to disease, no preconceived notions, aiming only to match the disease. How allow hesitation? Like fierce bandits, should suppress not suppress, bandits will be uncontrollable; like starving people, should soothe not soothe, people will join chaos. Current treating disease, is it not similar? Furthermore, there is a type of village honest man among doctors, specifically using servant-like medicines, neither warm nor cool, neither attacking nor tonifying, as evading/flattering technique. Patients often happily interact with them. Who knows medicines that cannot kill people, definitely cannot revive dead to life. Delaying causing error, how is it not killing? And world-called able-to-kill medicines, are Shigao, Dahuang, Mahuang, Rougui, Fuzi, Renshen etc. Now all discarded, dare not use. Even if citing ancient formulas, only take one or two unimportant flavors, saying inheriting certain method, using certain formula, actually never inherited method, used formula. More do not know full formula. Like Xuanfu Daizhe Tang, Zhuye Shigao Tang, Xiao Chaihu Tang etc. do not know contain Renshen. Heigao Tang only know have Shengdi, Douchi two flavors, do not know also have Zhufu, Xionghuang, Shexiang three flavors. (Recorded in *Waitai Miyao* to treat Yangdu Faban.) Others like warm combining tonify, like Lizhong Tang combining Jiang/Fu with Renshen. Clear combining tonify, like Baihu Tang combining Shigao adding Renshen. Dispersing combining tonify, like Qingshu Yiqi Tang combining Sheng/Gegen with Renshen/Maidong. Cold/Heat using together, like Xiexin Tang's Qin/Lian/Jiang/Fu, Zuojin Wan's Huanglian/Wuyu. Exterior/Interior dual resolving, like Da Qinglong Tang's Ma/Gui/Shigao, Baihu Tang adding Guizhi/Chaihu. Sweat/Purgative running together, like Da Chaihu Tang's Chaihu/Dahuang, also Chaihu Jia Mangxiao Tang, Guizhi Jia Dahuang Tang. More like clearing heat drying dampness using Cangzhu Baihu Tang, attacking/purging harmonizing middle using Tiaowei Chengqi Tang etc., too many to enumerate. Key is formula matching disease. What medicine cannot be used, and deliberately suspicious? Current doctors, discuss medicine not disease, use formula not medicine. Only say certain medicine too tonifying, certain medicine too purging, certain medicine too warm, certain medicine too cool, certain medicine too hot, certain medicine too exterior, certain medicine too dispersing, certain medicine too drying, certain medicine too cloying, certain medicine too attacking, certain medicine too dissolving. Removing imbalance, achieving harmony, truly nothing better than porridge/rice! Why take medicine? This is all not knowing medicine is set for disease, specifically for correcting imbalance saving disadvantage reasons.
Thus there are cases of using when should not use causing error, not using when should use causing error, using lightly when should use causing error, using heavily when should not use causing error. Error depth different, for not knowing disease condition is one. Now disease names different, then treating disease formula and medicine, naturally cannot be same. If say disease cold cannot warm, disease heat cannot cool, disease deficiency cannot tonify, disease excess cannot attack, is it consistent? If say disease cold contrary suitable cool, disease heat contrary suitable warm, disease deficiency contrary attack, disease excess contrary tonify, is it consistent? If say disease regardless cold/heat/deficiency/excess, I will use non-warm/non-cool/non-attack/non-tonify medicine, roughly treat, and can completely remove attack/tonify/warm/cool flavors, is it consistent? Then inconsistent theory, in inconsistent people hearing believing, originally not surprising. Most strange, called consistent people, also believe inconsistent words. Then no wonder inconsistent theories fill universe, and daily kill innocent, no one cares.
Now suppose disease heat person here, regardless deficiency heat/excess heat, exterior heat/interior heat, only use medicine to sweat, not think inappropriate. Where know exterior cold can sweat, exterior no cold cannot sweat, cannot sweat yet sweating, is further emptying exterior, and heat further blazing.
Originally wanted to clear heat, instead making increase heat, patients also can realize, however not realize. Especially deficiency heat suitable using sweet-warm to retreat, more no one can understand. Like women postpartum, lochia flowing smoothly, blood deficiency generating heat, cannot sweat. Sweating then exterior deficient and heat sinks; cannot clear, clearing then heat not resolving and transformation syndromes emerge. Xionggui, Dushen, Sijun, Siwu, Bazhen, Shiquan Dabu Tang so becoming postpartum good agents. Like children post-illness, Zangfu empty, Yin-cold generating heat, day light night heavy, cannot sweat, cannot clear, same as postpartum. Light then Zhuhan Dangjing Tang, heavy then Jiawei Lizhong, Fugui Bawei, Shiquan Dabu etc. tangs, to retreat deficiency heat. Formulas inside moreover heavily use Jiang, Gui, Ding, Fu hot products. Those only see exterior heat, not observing interior deficiency, solitary Yang no transmission, extreme cold resembling fire, not surprise as strange matter? Although, warm-tonifying agents, if not matching disease, disaster very fierce, cannot not carefully examine. Should view color, listen to voice,