问∶丹溪谓人身阴不足，景岳谓人身阳不足，君以为孰是？余曰∶人身一小天地，试以天地之理论之。阴阳
本两平而无偏也，故寒与暑为对待，昼与夜为对待。然雨露之滋、霜雪之降，皆所以佐阴之不足，而制阳之有余。
明乎此，则朱、张之是非判矣。
周公谨云∶北齐高纬以六月游南苑，从官 死者六十人，见本纪。而《通鉴》书曰∶“赐死”，“赐”乃
“”字之讹耳。《纲目》乃直书曰∶“杀其从官六十人”，而不言其故，其误甚矣。尹起莘巧为之说曰∶此朱
子书法所寓，且引《孟子》杀人以梃与刃而政之，说固善矣，然其实《通鉴》误之于前，《纲目》承之于后耳。
纬荒游无时，不避寒暑，于从官死者尚六十人，则其余可知矣。据事直书，其罪自见，何必没其实哉！余按暑
杀人，自古为烈。而儒者既误以“ ”为“赐”，医者又妄以暑属阴，几使卒死于 者冤无可诉。叶天士先生尝
云∶热地如炉，伤人最速。可谓要言不烦，足以唤醒后人。
宋逸士刘卞云∶人多以嗜欲杀身，以货财杀子孙，以政事杀百姓，以学术杀天下后世。吾无是四者，不亦快
哉！愚谓学术杀天下后世，医书亦其一也，着术家当何如兢兢乎？
《蠡海集》云∶观心字之义，大有旨哉。其为象也，左点以配木，右点以配金，在上之点微挠而尖锐以配火，在下
则曲钩而挠起以配水。盖元武之神，二物在下之象为多。肾亦二枚也。此四行岂不亲切乎？土亦寄下，以水、土同行耳。
又云∶五行五气，死中有生之义存。如耳为肾窍属子，阳金死于子，而阴金生焉；鼻为肺窍属酉，阳火死于
酉，而阴火生焉。是以耳能司听，鼻能司臭也。愚谓鼻塞治心，耳聋治肺，亦本此义。
又云∶北斗位北而得七，为火之成数；南斗位南而得六，为水之成数∶此乃阴阳精神交感之义也。日生于东，
乃有西酉之鸡；月生于西，乃有东卯之兔∶此阴阳魂魄往来之义也。人身之肝位在于右，而脉诊却见左手；脾位
在左，而脉诊却见右手∶此亦阴阳互藏其宅之义也。
又云∶男子之气始于子，子在下起坎，为男而位北也，故男子气钟于外肾，外肾者，督、任二脉之交也；女
子之气始于午，午在上起离，为女而位南也，故女子气钟于两乳者，肺、肝之脉始终也。
雷艾陵精理学，尝云欲亦原于天，舍欲不能独为理。天有理有气，人得其理以成性，得其气以成形。有形而
有欲，性即天之理，而欲者天之气也。饮食男女，人之大欲存焉。使无饮食男女之欲，则无所谓邪，又安有所谓
正，而理亦无从附以见。又何殊于释氏绝色、声、香、味，而归于虚无寂灭之道哉！愚谓圣贤教人不过窒欲、节
欲、寡欲而已，强人绝欲，则不近人情矣。艾陵所言，真通儒之论。
《星甫野语》云∶庐江姬氏妇，母女皆无谷道，便遗悉由前阴，而不害生育。其女嫁后，婿家欲退婚而涉讼，
邑宰刘公为干据其母供，麾令入内室，夫人质验而讼遂息。刘判有“尾闾偶阙，无亏种玉之田”云云。愚谓此异禀也，
昔所未闻，故录之。
《四库全书提要》谓魏氏《续名医类案》网罗繁富，变证咸备，惜编次潦草，不免芜杂。愚按此书十一卷疟
门陆祖愚治陈雅初案后云∶己丑长至后一日录是案。嗣考仁和胡书农学士《先友记》云∶魏君没于乾隆壬辰。然
则以六十卷之书，仅三年而蒇事，虽极敏捷，殆不过草创初就耳。倘天假以年，重为删定，断无以上诸病矣。兹
录拙校数条，博雅正是。
卷四中寒门按语∶余有凌二官案可参。愚尝通部展阅，并无凌二官之案，恐即热病门凌表侄案耳。前后称谓
不一，如何参考？其为初创草稿，而非定本也灼然可见。
厥门后二条是魏案。
凡属外淫，皆曰感证。魏氏所编虽首列伤寒、瘟疫二门，而风温、湿温阙然未备，乃于第六卷列感证一门，
殊为含混，盖外感颇疏也。杨氏子至宋复华各案，皆其治验，率内伤挟感耳。
魏氏谓伤风误表，多成劳损，谆谆致戒。愚谓此特其一面也，亦有因邪未清而误补以成劳者。雍、干间，歙
人吴澄字师朗者，着《不居集》一书，专论外损，自成一家。虽用法未尽善，而其言不可废也。本门末条是魏案。
热病门喻案，面足浮肿云云。魏氏谓面肿可云，足肿则未确，终是血不配气耳。愚按肺主一身之气，而皮毛
者肺之合也。感证后气复而血虚足肿者固有之，而余热不清、肺气壅滞者则尤多也。观燥门赵我完次子案可知。
若胃热不清，则津液不复。经云∶胃不和则卧不安也。又耳闭宜清肺，与耳鸣宜滋肾者有殊。至脾、胃分别论治，
尤为开千古之群蒙，叶天士深得力于此，而为灵胎、润安所折服，乃魏氏一概非之何耶？惟
“痢以下多而亡阴，疟以汗多而耗液”二语最精确。凌表侄一条是魏案。
火门石顽治张太史虚火证，魏评极是。
呕门自鲍绿饮以下皆魏案。
泻门自宋复华以下皆魏案。但复华之病，似肝木乘胃，故润药相宜。如果乘脾，则参、术是要药矣。
疟门施涣之、许怀民二条皆魏案。此门治法，于暑湿时疟，阙焉未及。惟缪氏解用白虎以治暑证，而乃初病
即杂以牛膝、首乌等阴分之药，皆未可为轨则也。胎疟之称，尤为不典。魏君博雅，胡亦惑之？
痢门自张龙文以下皆魏案。
痢后风末一条是魏案，第此案宜入疟痢门。
消门胡天叙条是魏案。
黄胆门自徐环薇以下皆魏案。
内伤门末二条皆魏案。
吐血门末三条皆魏案。
衄血门末二条皆魏案。
便血门赵正为室人条系魏案。
痿门按语云∶此证为肝经燥火郁于脾土而成，世罕知者。此诚不刊之论。所附黄澹翁案未见，盖此书脱误甚
多也。冯楚瞻治李主政案，议论极精，治法未尽善，而冯氏最为柳洲所心折，故不觉推许过当也。末两条皆魏案。
膈门陈溶上以下皆魏案。末条竟是一篇祭文。
喘门叶石林家喘延四世，而愈病之药不同，夫一脉相传，病情尚尔。世之执死方以治活病，而不察其脏性、
病因之各异者，皆盲医也。末四条皆魏案。
呃逆门末条是魏案。
汗门自詹渭丰以下皆魏案。
面病门后二条注云∶自来选钞入，不知谁案。观此，则其书非魏氏一人辑选，不过总其成耳。且其中有注未
入选而仍加载者，可见为草创之稿，而非定本。芜复脱简，宜乎不少。
目门自金封翁以下皆魏案。
耳门自朱、余二女以下皆魏案。阅先生自述耳病之由，士雄亦十四岁失怙，而废书服贾，虽困苦颠连，尚不
致有疾者，以母氏 拄家事也。读此既感少境之与先生相似，又恨学术空疏，不能起老母之危 ，为终身莫赎之
罪。涕泪交流，为之掩卷。
鼻门自沈晋培以下皆魏案。
喑门自严铁桥以下皆魏案。
胁痛门自范康候以下皆魏案。
腰痛门末条是魏案。
疝门末二条皆魏案。
五十九卷跌扑门，详列各证，可云备矣。而二十八卷不知何以先着跌扑诸条，此宜并入于后。又二十八卷之
小儿门，皆鲠刺等病，亦宜改标鲠刺为是。
二十九卷既列诸虫，复列蛔证，蛔亦虫也，似可并入。至文垣所治马迪庵内人证，魏氏病其议论不经。夫伏
痰挟火上冲，蛔虫因热而动，皆能使胸中跳跃，热降痰蛔并下，则病自安。未可浓非也。
中毒门刘立之治老妇案，方法可谓神矣。曷以知其服水银？竟不叙明何也。如其炼饵，当入丹石毒门；设云
误服，不能病至历年。
奇疾门湖州邬阿二所患乃蛇缠证，非奇疾也，当入外科门。
经水门徐、范二条皆魏案。
崩漏门刘、姚二条皆魏案。
妊娠下疾自汪陛堂以下皆魏案。
妊娠虚损姚、胡二条皆魏案。
喻氏治李、黄二案，笠泽治吴元水妇案，皆不当列于心腹痛条。至黄咫旭室病，魏氏谓喻君不知肝胃病治法。
愚按柳洲独擅此长，云可概治诸证，未免矫枉过正。如吴元水妇病，断不可投以血药者，乌得专究肝肾，而不问
其余耶？归、地滞膈而作呕，乃气分病之名论，曷可非哉！
妊娠下血许、胡二条皆魏案。
产难门末二条皆魏案。
胞衣不下门末条是魏案。
产后血崩自许竹溪夫人以下皆魏案。
产后血虚按语戒用姜、附刚剂，最为切贴，以养营为先生独得之心法也。末条是其治验。
产后火热自沈协兰室人以下皆魏案。
产后虚损，愚谓此证最多，何魏氏仅采温补数案耶？
产后颠狂条忽自标魏玉横治一妇云云，前此各门所附己案，皆不注明，故余一一点出，庶读者易知。本门丁
润兄室条亦魏案。凡各门自案皆附于后，而此独羼杂其间，体例不符，显未编定也。
小儿伤寒袁仲卿子病，喻云寒凉药皆在胃口之上，不能透入，魏氏骇其何以上云镇坠深入脏腑。愚谓镇坠之
品，性皆重降，药虽停于胃口，邪则不能外解而深入矣。用理中汤运转
前药，必以枳实等为佐。此种意在言表之处，皆须自有会心也。
小儿喘嗽条“嗽”字当删，以嗽证已列于前也。
小儿疳病末二条皆魏案。
五十二卷肺痈肺痿门止标一“肺”字，脱下三字。
悬痈门魏案一条居首， 癖门魏案一条居中，并宜移后。
五十八卷疮疡门吴性全案，乃魏氏治验。但各门附案，专滋肝肾，岂生平得力于此，而欲独竖一帜乎？
先曾祖《重庆堂随笔》下卷所附《洗冤录·人身骨节辨》，秀水庄芝阶先生读之，谓尚有未是处，因以襄平
姚立斋大尹所着《洗冤录解》示余。据历验多案，方骨下之尾蛆骨名曰尾闾，一名 端，一名穷骨，一名橛骨，
俗名尾桩，实尾 骨之末节，无窍无髓，或如菱角，或如人参芦，有连生于方骨下者，有与方骨断而连者，原不
足异，而与现行检骨格所言∶男子九窍、女人六窍，实不符也。又云女子羞秘骨为《洗冤录补》附会之说，余检
女骨从未见也，询之同官，亦无见者，且据老仵作云，妇人产子则交骨开，若有羞秘骨则不能开矣。盖架骨前胯
青黑者，多有生前患疮，或服金石毒药使然，故踢伤致死条有此骨切不可检，恐误认青黑为伤云云。岂有因 精
而致骨青黑之理哉？况舍一而起于二，尤为必无之事。若曰天理以此辨贞淫，则妇人再醮不得谓之淫，处子外遇
安可谓之贞？苟不辨正，则妇女之下部受伤而死，转致污其名节者，岂不大可惨哉！愚谓推勘最细，而《人身说
概》、《全体新论》诸书，皆不言人有羞秘骨，余方疑矣，阅此始释然。亟录之，以志余陋。
太平戚鹤泉集中，有《书汉张太守仲景碑阴文》一首，因录于下，俾后世咸知医圣之当敬也。其文曰∶南阳汉张太
守仲景墓碑载∶太守涅阳人，为今南召，故隶南阳。墓久沦没，无有知者。崇正戊辰夏，兰阳诸生冯应鳌病，恍惚见神
来，称故汉长沙太守某，为疗，嘱应鳌为修某处墓。应鳌既愈，根据所指南阳城东祠后七十步，迹至祝县丞园，境宛然，
顾不见墓形。向祝求尺寸地，为太守封树，祝以无验呵斥之。应鳌计无所出，立石祠中，记其事而归。后三年，有人于
园穿井见石碣，果太守墓。会寇乱，应鳌虽闻信不能往也。国朝戊子，应鳌选南阳郡属叶县校，乃亲至其地，已自祝而
包而杨三易主。验葬处虽实，墓犹在荒坎中。具始末陈于府，出金市杨地，重甓 ，并建墓祠，参议桑公芸为碑记。噫，
如碑言，太守灵甚着矣。顾不示于南阳近地，必假之甚远之冯生，又千余年不一显，必迟至有明将易代之际，虽显晦有
时，理固有难解者。而卒使遗蜕所存，不终沉没，林庙蔚然，令后人过而生敬，则事确有实，而言之非诬。呜呼，太守
功在万世，当报者岂特冯生？而靳尺寸地不一封树如祝县丞，又安在哉？
长洲沈归愚尚书《香岩先生传》云∶君名桂，字天士，号香岩。先世自歙迁吴，诸生 山公曾祖也。祖紫帆
有孝行，通医理，至君考阳生而精其术。范少参长倩无子，晚得伏庵太史、生无谷道，啼不止，延医视之，皆束
手。阳生翁至曰∶是在膜里，须金刀割之。割之而谷道果开。太史既长，为紫帆翁作传以报焉。君少从师受经书，
暮归阳生翁授以岐黄学。年十四，翁弃养，君乃从翁门人朱君某，专学为医。朱君即举翁平日所教教之。君闻言即彻其
蕴，见出朱君上，因有闻于时。君察脉、望色、听声、写形，言病之所在，如见五脏 结。治方不执成见，尝云剂之寒
温，视疾之凉热。自河间以暑火立论，专用寒凉；东垣论脾胃之火，必务温养，习用参、附；丹溪创阴虚火动之论，又
偏于寒凉。嗣是宗丹溪者多寒凉，宗东垣者多温养。近之医者，茫无定识，假兼备以幸中，借和平以藏拙，甚至朝用一
方，暮易一剂，而无定见。盖病有见证，有变证，有转证，必灼见其初终转变，胸有成竹，而后施之以方，否则以药治
病，实以人试药也。持论如是。以是名著朝野，即下至贩夫竖子，远至邻省外服，无不知有叶天士先生，由其实至而名
归也。居家顿伦纪，内行修备，交朋友信，人以事就商，为剖析成败利钝，如决疾然，洞中 会。以患难相告者，倾橐
问：朱丹溪认为人体阴气不足，张景岳认为人体阳气不足，您认为谁的说法正确？我回答说：人体如同一个小天地，不妨用天地的道理来探讨。阴阳原本应当平衡而没有偏颇，所以寒冷与暑热相对立，白天与黑夜相对立。然而雨露的滋润、霜雪的降落，都是为了辅助阴气的不足，并制约阳气的有余。明白了这一点，那么朱丹溪和张景谁的优劣对错就分辨清楚了。
周公谨说：北齐高纬在六月游览南苑，随行官员被冻死的有六十人，见《北齐书·本纪》。而《资治通鉴》记载为：“赐死”，“赐”其实是“寒”字的讹误。《纲目》则直接记载为：“杀其从官六十人”，而不说明原因，错误非常严重。尹起莘巧妙地解释说：这是朱熹书法（笔法）中蕴含的意思，并且引用《孟子》中关于杀人用棍棒和用刀斧的区别来论证，说法固然好，但实际上是《通鉴》在前面弄错了，《纲目》在后面沿袭了这个错误。高纬荒淫游乐没有节制，不避寒暑，随从中被冻死的尚且多达六十人，那么其余的人就可以推知了。根据事实直书，他的罪过自然显现，何必掩盖事实呢！我考证发现，暑热杀人，自古以来就很猛烈。而儒者既误将“寒”字当作“赐”字，医者又妄称暑气属于阴邪，几乎使那些死于暑热的士兵冤屈无处申诉。叶天士先生曾经说：炎热的地方像火炉一样，伤害人最快。这可以说是言简意赅，足以唤醒后人。
宋代隐士刘卞说：人们多因为嗜好欲望杀死自己，因为钱财祸害子孙，因为政事祸害百姓，因为学术祸害天下后世。我没有这四种情况，不是很痛快吗！我认为学术祸害天下后世，医书也是其中之一，从事医学的人应当多么谨慎小心啊！
《蠡海集》说：观察“心”字的含义，大有深意。它的字形结构，左边的点配合木，右边的点配合金，上面的点微弯而尖锐配合火，下面的点弯曲钩起配合水。大概玄武之神，两个物体在下方的形象居多。肾脏也有两枚。这四行难道不亲切吗？土也寄居在下，因为水和土同行。又说：五行五气，死中有生的道理存在。比如耳朵是肾窍属子时，阳金死于子时，而阴金生于此时；鼻子是肺窍属酉时，阳火死于酉时，而阴火生于此时。所以耳朵能听声音，鼻子能嗅气味。我认为鼻塞治心，耳聋治肺，也是基于这个意义。
又说：北斗位居北方而得七数，是火的成数；南斗位居南方而得六数，是水的成数：这是阴阳精神交感的意义。太阳生于东方，所以有西方酉时的鸡；月亮生于西方，所以有东方卯时的兔：这是阴阳魂魄往来的意义。人体的肝脏位于右侧，但脉诊却见于左手；脾脏位于左侧，但脉诊却见于右手：这也是阴阳互藏其宅的意义。
又说：男子的元气始于子时，子时在下方起于坎卦，代表男性而位居北方，所以男子的元气汇聚于外肾，外肾是督脉和任脉交汇的地方；女子的元气始于午时，午时在上方起于离卦，代表女性而位居南方，所以女子的元气汇聚于两乳，这是肺经和肝经脉气始终汇聚之处。
雷艾陵精通理学，曾经说：欲望原本源于天，舍弃欲望就不能单独成为理。天有理和气，人得到理来成就本性，得到气来形成形体。有形体就有欲望，本性就是天的理，而欲望就是天的气。饮食和男女之事，是人的大欲所在。如果没有饮食男女的欲望，也就无所谓邪，又哪里有所谓正，而理也无从依附以显现。这与佛教断绝色、声、香、味，归于虚无寂灭之道有什么区别呢！我认为圣贤教导人不过是抑制欲望、节制欲望、减少欲望罢了，强迫人断绝欲望，就不近人情了。艾陵所说的话，真是通达儒者的言论。
《星甫野语》说：庐江姬氏的妇女，母女都没有肛门，大小便都从前阴排出，但不妨碍生育。她的女儿出嫁后，婆家想退婚并引发诉讼，县令刘公依据她母亲的供词，挥手让她进入内室，亲自验证质询，于是诉讼平息。刘判词中有“尾闾偶缺，无亏种玉之田”等话语。我认为这是特殊的禀赋，以前从未听说过，所以记录下来。
《四库全书提要》说魏氏的《续名医类案》网罗丰富，变证齐全，可惜编排潦草，不免杂乱。我考察这本书第十一卷疟疾门陆祖愚治疗陈雅初的案例后写道：“己丑年冬至后一天记录此案。”后来考证仁和胡书农学士的《先友记》说：魏君死于乾隆壬辰年。既然这样，那么用六十卷的书，仅仅三年就完成了，虽然极其敏捷，恐怕只是草创初成而已。如果上天赐予他寿命，重新删定，绝对不会有上述各种毛病。现在记录我校正的几条，请博雅的学者指正。
第四卷中寒门按语：我有凌二官的案例可以参考。我曾通读全书，并没有凌二官的案例，恐怕就是热病门凌表侄的案例吧。前后称谓不一，如何参考？这显然是初创的草稿，而不是定本，显而易见。
厥门后的两条是魏氏的案例。
凡是属于外感邪气，都称为感证。魏氏所编虽然首先列出伤寒、瘟疫两门，但风温、湿温缺失未备，却在第六卷列出感证一门，非常含混，大概是因为对外感病研究疏漏。杨氏子和宋复华等人的案例，都是他们的治疗验证，大多是内伤兼感证罢了。
魏氏说伤风误用发汗解表，多变成劳损，谆谆告诫。我认为这只是其中一面，也有因为邪气未清而误用补药导致成劳的。雍乾年间，歙县人吴澄字师朗，著有《不居集》一书，专门论述外感致损，自成一家。虽然用法不尽完善，但他的言论不可废弃。本门最后一条是魏氏的案例。
热病门喻嘉言的案例，提到面足浮肿等。魏氏说面肿可以说，足肿则不准确，终究是血不能配气。我考证肺主一身之气，而皮毛是肺的合应。感证后气恢复而血虚导致足肿的情况固有，但余热不清、肺气壅滞的情况则更多。看燥门赵我完次子的案例就知道了。如果胃热不清，津液就不能恢复。经书说：胃不和则卧不安。还有耳闭宜清肺，与耳鸣宜滋肾有所不同。至于脾、胃分别论治，更是开启千古蒙昧，叶天士深得此道，连冯楚瞻、汪昂都被折服，为什么魏氏一概否定呢？只有“痢疾因下利多而亡阴，疟疾因汗多而耗液”这两句话最精确。凌表侄一条是魏氏的案例。
火门石顽治疗张太史虚火证，魏氏评价非常正确。
呕门自鲍绿饮以下都是魏氏的案例。
泻门自宋复华以下都是魏氏的案例。但复华的病，像是肝木乘胃，所以润药适宜。如果是乘脾，那么人参、白术是要药了。
疟门施涣之、许怀民两条都是魏氏的案例。此门的治法，对于暑湿时疟，缺失未及。只有缪氏解用白虎汤治疗暑证，但在初病时就混杂牛膝、首乌等阴分药物，都不足为法。“胎疟”之称，尤其不合典制。魏君博雅，胡亦迷惑于此？
痢门自张龙文以下都是魏氏的案例。
痢后风末一条是魏氏的案例，但这个案例应该放入疟痢门。
消渴门胡天叙条是魏氏的案例。
黄疸门自徐环薇以下都是魏氏的案例。
内伤门最后两条都是魏氏的案例。
吐血门最后三条都是魏氏的案例。
衄血门最后两条都是魏氏的案例。
便血门赵正为妻子条系魏氏的案例。
痿门按语说：此证为肝经燥火郁于脾土而成，世人很少知道。这确实是不可更改的言论。所附黄澹翁的案例未见，大概这本书脱误很多。冯楚瞻治疗李主政的案例，议论极精，治法未尽善，而冯氏最为柳洲所佩服，所以不觉推许过当。最后两条都是魏氏的案例。
膈门陈溶上以下都是魏氏的案例。最后一条竟是一篇祭文。
喘门叶石林家喘病延续四代，而治愈疾病的药物不同，一脉相传，病情尚且如此。世上那些拿着死方子治活病，而不察其脏腑性质、病因各异的人，都是盲医。最后四条都是魏氏的案例。
呃逆门最后一条是魏氏的案例。
汗门自詹渭丰以下都是魏氏的案例。
面病门后两条注解说：自来选钞入，不知是谁的案例。看这个，那么这本书不是魏氏一人辑选，不过是总其成而已。而且其中有注未入选而仍加载者，可见为草创之稿，而非定本。芜杂重复脱漏简失，应该不少。
目门自金封翁以下都是魏氏的案例。
耳门自朱、余二女以下都是魏氏的案例。阅读先生自述耳病的原因，士雄也是十四岁丧父，弃学经商，虽然困苦颠连，尚不至于有病，因为母亲支撑家事。读到这里既感叹少年境遇与先生相似，又恨学术空疏，不能救老母于危难，成为终身无法弥补的罪过。涕泪交流，为之掩卷。
鼻门自沈晋培以下都是魏氏的案例。
喑门自严铁桥以下都是魏氏的案例。
胁痛门自范康候以下都是魏氏的案例。
腰痛门最后一条是魏氏的案例。
疝门最后两条都是魏氏的案例。
第五十九卷跌扑门，详细列出各证，可以说完备了。但第二十八卷不知为何先列跌扑诸条，这应该并入后面。另外第二十八卷的小儿门，都是鲠刺等病，也应该改标鲠刺为宜。
第二十九卷既列诸虫，又列蛔证，蛔也是虫，似乎可以并入。至于文垣治疗马迪庵内人的案例，魏氏批评其议论不经。伏痰挟火上冲，蛔虫因热而动，都能使胸中跳跃，热降痰蛔并下，则病自安。不可过分非难。
中毒门刘立之治疗老妇案例，方法可谓神妙。怎么知道他服用的是水银？竟然不叙述明白，为什么呢？如果是炼饵，应当入丹石毒门；如果说误服，不可能病至历年。
奇疾门湖州邬阿二所患乃是蛇缠证，不是奇疾，应当入外科门。
经水门徐、范两条都是魏氏的案例。
崩漏门刘、姚两条都是魏氏的案例。
妊娠下疾自汪陛堂以下都是魏氏的案例。
妊娠虚损姚、胡两条都是魏氏的案例。
喻嘉言治疗李、黄二案，笠泽治疗吴元水妇案，都不应当列于心腹痛条。至于黄咫旭室病，魏氏说喻君不知道肝胃病治法。我考证柳洲独擅此长，说可以概治诸证，未免矫枉过正。如吴元水妇病，断不可投以血药，怎么能专究肝肾，而不问其余呢？当归、地黄滞膈而作呕，乃气分病的名称理论，怎么能非议呢！
妊娠下血许、胡两条都是魏氏的案例。
产难门最后两条都是魏氏的案例。
胞衣不下门最后一条是魏氏的案例。
产后血崩自许竹溪夫人以下都是魏氏的案例。
产后血虚按语戒用姜、附刚剂，最为切贴，以养营为先生独得的心法。最后一条是其治疗验证。
产后火热自沈协兰室人以下都是魏氏的案例。
产后虚损，我认为此证最多，为什么魏氏仅采温补几案呢？
产后颠狂条忽然自己标注魏玉横治疗一妇云云，此前各门所附己案，皆不注明，所以我一一指出，以便读者知晓。本门丁润兄室条也是魏氏的案例。凡各门自案皆附于后，而此独夹杂其间，体例不符，显然未编定。
小儿伤寒袁仲卿子病，喻嘉言说寒凉药都在胃口之上，不能透入，魏氏惊骇其怎么会上说镇坠深入脏腑。我认为镇坠之品，性皆重降，药虽停于胃口，邪则不能外解而深入矣。用理中汤运转前药，必以枳实等为佐。这种意在言表之处，都必须自有会心。
小儿喘嗽条“嗽”字应当删除，因为嗽证已列于前面。
小儿疳病最后两条都是魏氏的案例。
第五十二卷肺痈肺痿门只标一个“肺”字，脱落了三个字。
悬痈门魏氏案例一条居首，癖门魏氏案例一条居中，并宜移后。
第五十八卷疮疡门吴性全案，乃魏氏治疗验证。但各门附案，专滋肝肾，难道生平得力于此，而想独竖一帜吗？
先曾祖《重庆堂随笔》下卷所附《洗冤录·人身骨节辨》，秀水庄芝阶先生读之，谓尚有未是处，因以襄平姚立斋大尹所著《洗冤录解》示余。据历验多案，方骨下的尾蛆骨名叫尾闾，一名端，一名穷骨，一名橛骨，俗名尾桩，实为尾骶骨的末节，无窍无髓，或如菱角，或如人参芦，有连生于方骨下的，有与方骨断而连的，原不足异，而与现行检骨格所言：男子九窍、女人六窍，实在不符。又说女子羞秘骨为《洗冤录补》附会之说，我检查女骨从未见过，询问同僚，也无见过，且据老仵作说，妇人产子则交骨开，若有羞秘骨则不能开了。大概架骨前胯青黑者，多有生前患疮，或服金石毒药所致，所以踢伤致死条有此骨切不可检，恐误认青黑为伤等话语。哪有因贞洁而导致骨青黑的道理呢？况且舍一而起于二，更是必无之事。如果说天理以此辨别贞淫，那么妇人再嫁不得谓之淫，处女外遇安可谓之贞？如果不辨正，那么妇女之下部受伤而死，反而污其名节，岂不大可惨哉！我认为推勘最细，而《人身说概》、《全体新论》诸书，都不言人有羞秘骨，我正疑惑，阅此始释然。赶紧记录下来，以表明我的浅陋。
太平戚鹤泉集中，有《书汉张太守仲景碑阴文》一首，因此记录在下面，让后世都知道医圣应当尊敬。其文曰：南阳汉张太守仲景墓碑记载：太守涅阳人，为今南召，故隶南阳。墓久沦没，无人知晓。崇祯戊辰夏，兰阳诸生冯应鳌生病，恍惚见神来，自称故汉长沙太守某，为其治疗，嘱咐应鳌修缮某处墓。应鳌痊愈后，根据所指南阳城东祠后七十步，迹至祝县丞园，境宛然，顾不见墓形。向祝求尺寸地，为太守封树，祝以无验呵斥之。应鳌计无所出，立石祠中，记其事而归。后三年，有人在园穿井见石碣，果太守墓。适逢寇乱，应鳌虽闻信不能前往。国朝戊子，应鳌选南阳郡属叶县校，乃亲至其地，已从祝而包而杨三易主。验葬处虽实，墓犹在荒坎中。具始末陈于府，出金市杨地，重甓砖，并建墓祠，参议桑公芸为碑记。噫，如碑言，太守灵甚着矣。顾不示于南阳近地，必假之甚远之冯生，又千余年不一显，必迟至有明将易代之际，虽显晦有时，理固有难解者。而卒使遗蜕所存，不终沉没，林庙蔚然，令后人过而生敬，则事确有实，而言之非诬。呜呼，太守功在万世，当报者岂特冯生？而靳尺寸地不一封树如祝县丞，又安在哉？
长洲沈归愚尚书《香岩先生传》说：君名桂，字天士，号香岩。先世自歙迁吴，诸生山公曾祖也。祖紫帆有孝行，通医理，至君考阳生而精其术。范少参长倩无子，晚得伏庵太史、生无谷道，啼不止，延医视之，皆束手。阳生翁至曰：是在膜里，须金刀割之。割之而谷道果开。太史既长，为紫帆翁作传以报焉。君少从师受经书，暮归阳生翁授以岐黄学。年十四，翁弃养，君乃从翁门人朱君某，专学为医。朱君即举翁平日所教教之。君闻言即彻其蕴，见出朱君上，因有闻于时。君察脉、望色、听声、写形，言病之所在，如见五脏结。治方不执成见，尝云剂之寒温，视疾之凉热。自河间以暑火立论，专用寒凉；东垣论脾胃之火，必务温养，习用参、附；丹溪创阴虚火动之论，又偏于寒凉。嗣是宗丹溪者多寒凉，宗东垣者多温养。近之医者，茫无定识，假兼备以幸中，借和平以藏拙，甚至朝用一方，暮易一剂，而无定见。盖病有见证，有变证，有转证，必灼见其初终转变，胸有成竹，而后施之以方，否则以药治病，实以人试药也。持论如是。以是名著朝野，即下至贩夫竖子，远至邻省外服，无不知有叶天士先生，由其实至而名归也。居家顿伦纪，内行修备，交朋友信，人以事就商，为剖析成败利钝，如决疾然，洞中 会。以患难相告者，倾橐
Question: Zhu Danxi (Zhu Zhenheng) stated that the human body lacks Yin, while Zhang Jingyue (Zhang Gu) stated that the human body lacks Yang. Whom do you consider correct? I replied: The human body is a small heaven and earth; let us discuss this using the principles of heaven and earth. Yin and Yang originally exist in balance without bias; thus, cold and heat are opposing forces, and day and night are opposing forces. However, the nourishment of rain and dew, and the descent of frost and snow, all serve to assist the insufficiency of Yin and restrain the excess of Yang. Understanding this, the correctness or incorrectness of Zhu and Zhang can be judged.
Zhou Gongjin said: Gao Wei of Northern Qi toured the South Garden in June, and sixty attending officials died from the cold, as recorded in the *Book of Qi*. However, the *Zizhi Tongjian* records it as "bestowed death" (*ci si*). The character "bestow" (*ci*) is actually an error for "cold" (*han*). The *Gangmu* directly records it as "killed his sixty attending officials" without stating the reason, which is a significant error. Yin Qixin cleverly explained: This reflects the calligraphy style (intent) of Zhu Xi, citing *Mencius* regarding the difference between killing with a club and a blade. Although the argument is sound, in reality, the *Tongjian* erred first, and the *Gangmu* followed suit. Gao Wei was indulgent and playful without restraint, ignoring cold and heat; if sixty attending officials froze to death, the rest can be inferred. Recording facts directly reveals his crimes; why cover up the truth? I have verified that heat causing death has been severe since ancient times. Confucians mistakenly read "cold" as "bestow," and physicians wrongly classified heat as Yin pathogenic factors, nearly leaving soldiers who died of heat without recourse for their grievances. Mr. Ye Tianshi once said: A hot place is like a furnace, harming people most rapidly. This is concise and sufficient to awaken later generations.
Song dynasty recluse Liu Bian said: People often kill themselves through desires, harm their descendants through wealth, harm the common people through governance, and harm the world and future generations through academic pursuits. If I lack these four, would it not be delightful? I believe that academic pursuits harming the world and future generations include medical books. How cautious should practitioners of medicine be!
*Lihai Ji* states: Observing the meaning of the character "Xin" (Heart), there is great significance. Its structure: the left dot corresponds to Wood, the right dot to Metal, the upper dot slightly curved and sharp to Fire, and the lower dot curved and hooking to Water. Generally, the spirit of Xuanwu (Black Tortoise) appears more as two objects below. The kidneys also come in pairs. Are these Four Elements not intimate? Earth also resides below because Water and Earth travel together. It further states: Within the Five Elements and Five Qi, the meaning of life arising from death exists. For example, the ear is the opening of the Kidney corresponding to the Zi hour; Yang Metal dies at Zi, but Yin Metal is born there; the nose is the opening of the Lung corresponding to the You hour; Yang Fire dies at You, but Yin Fire is born there. Thus, the ear governs hearing, and the nose governs smell. I believe treating nasal congestion by addressing the Heart, and deafness by addressing the Lung, is based on this principle.
It further states: The Big Dipper is located in the North and obtains the number seven, which is the completed number of Fire; the Southern Dipper is located in the South and obtains the number six, which is the completed number of Water. This is the meaning of the interaction of Yin and Yang spirits. The sun arises in the East, hence the Rooster of the Western You hour; the moon arises in the West, hence the Rabbit of the Eastern Mao hour. This is the meaning of the coming and going of Yin and Yang souls. The Liver is located on the right side of the body, but pulse diagnosis shows it on the left hand; the Spleen is located on the left side, but pulse diagnosis shows it on the right hand. This is also the meaning of Yin and Yang hiding within each other's dwellings.
It further states: Men's Qi begins at Zi; Zi is below, rising from Kan, representing males positioned in the North. Therefore, men's Qi gathers in the external kidneys (genitals), which are the intersection of the Du and Ren meridians. Women's Qi begins at Wu; Wu is above, rising from Li, representing females positioned in the South. Therefore, women's Qi gathers in the breasts, which are where the Lung and Liver meridians begin and end.
Lei Ailing, proficient in Neo-Confucian philosophy, once said: Desires originate from Heaven; abandoning desires cannot alone constitute Principle (Li). Heaven has Li and Qi; humans obtain Li to form nature (Xing) and Qi to form the physical body. Having a form implies having desires. Nature is Heaven's Li, and desire is Heaven's Qi. Food/drink and sexual intercourse are the great desires of humans. If there were no desires for food/drink and sex, there would be no so-called "evil," nor any so-called "correct," and Li would have no basis to manifest. How is this different from Buddhism's rejection of color, sound, scent, and taste, returning to the path of emptiness and nirvana? I believe sages and worthies teach people only to block, regulate, and reduce desires. Forcing people to eliminate desires is unnatural. Ailing's words are truly those of a enlightened Confucian.
*Xingfu Yeyu* states: Lady Ji of Lujiang and her daughter both lacked an anus, excreting waste through the anterior orifice, yet this did not hinder reproduction. After her daughter married, the groom's family sought to annul the marriage, leading to litigation. Magistrate Liu relied on the mother's testimony, ordered them into the inner chamber, personally examined and questioned them, and the lawsuit ceased. Liu's verdict included: "An occasional defect in the tailgate does not impair the field for planting jade." I consider this a unique constitution, unheard of before, so I record it.
The *Siku Quanshu Tiyao* states that Wei's *Xu Mingyi Leian* is comprehensive and covers various transformations, but regrets its hasty compilation and lack of organization. I examined this book; after Lu Zuyu's case of treating Chen Yachu in the Malaria section of Volume 11, it says: "Recorded one day after the Winter Solstice of Jichou year." Later, Hu Shunong's *Xianyou Ji* states: Master Wei died in the Renchen year of Qianlong. Thus, completing a sixty-volume work in just three years, however agile, was likely merely a rough draft. If Heaven had granted him more years to revise it, these flaws would certainly not exist. Here I record a few items I corrected, hoping scholars will judge them.
Commentary in the Cold Damage section of Volume 4: My case of Official Ling Er can be referenced. I reviewed the entire book and found no case of Official Ling Er; it is likely the case of Nephew Ling in the Heat Disease section. The inconsistent titles make reference difficult. It is evident this is a preliminary draft, not a final version.
The last two entries in the Jue (Cold Extremities) section are Wei's cases.
All external pathogens are called Gan Zheng (Infection Patterns). Although Wei's compilation lists Cold Damage and Plague first, Wind-Warmth and Damp-Warmth are missing. Instead, Volume 6 lists a Gan Zheng section, which is confusing, indicating a superficial understanding of external contractions. Cases by Yang Shi and Song Fuhua are their treatment validations, mostly involving internal injury complicated by external contraction.
Wei warns that mistreating wind-cold with sweating methods often leads to consumptive disease. I believe this is only one aspect; some become consumptive due to mistaken tonification when pathogens remain. During the Yongzheng and Qianlong reigns, Wu Cheng (courtesy name Shilang) of She wrote *Buju Ji*, specifically discussing external damage, forming a unique school. Although his methods were not perfect, his theories should not be discarded. The last entry in this section is Wei's case.
In the Heat Disease section, Yu Jia Yan's case mentions facial and foot edema. Wei states facial swelling is plausible, but foot swelling is inaccurate, ultimately due to blood failing to match Qi. I note that the Lung governs Qi in the body, and skin/hair are the exterior of the Lung. After infection, if Qi recovers but Blood is deficient, foot swelling occurs; however, residual heat clearing poorly and Lung Qi stagnation are even more common. See the case of Zhao Wo Wan's second son in the Dryness section. If Stomach heat is not cleared, fluids do not restore. The Classics say: "If the Stomach is discordant, sleep is uneasy." Ear closure should clear the Lung, differing from tinnitus which nourishes the Kidney. Differentiating Spleen and Stomach treatment opens ancient ignorance. Ye Tianshi benefited greatly from this, subduing Feng Chuzhan and Wang Ang. Why does Wei reject it entirely? Only the phrases "Dysentery causes Yin loss through excessive diarrhea, and Malaria consumes fluids through excessive sweating" are precise. The case of Nephew Ling is Wei's.
In the Fire section, Shiwan's treatment of Grand Secretary Zhang's deficiency fire is correctly evaluated by Wei.
From Bao Lüyin onwards in the Vomiting section are all Wei's cases.
From Song Fuhua onwards in the Diarrhea section are all Wei's cases. However, Fuhua's illness resembles Liver Wood overacting on the Stomach, so moistening herbs are suitable. If it overacts on the Spleen, Ginseng and Atractylodes are essential.
In the Malaria section, the two cases of Shi Huanzhi and Xu Huaimin are Wei's. The treatment methods here omit summer-damp seasonal malaria. Only Mu's use of Baihu Tang for summer-heat is mentioned, but mixing Yin-nourishing herbs like Niuxi and Shouwu at the onset is not a standard. The term "Tai Malaria" (Fetal Malaria) is particularly unorthodox. Despite Wei's erudition, he too was confused by this?
From Zhang Longwen onwards in the Dysentery section are all Wei's cases.
The last entry in Dysentery following wind is Wei's case, but it should belong in the Malaria-Dysentery section.
The case of Hu Tianxu in the Xiao (Wasting-Thirst) section is Wei's.
From Xu Huanwei onwards in the Jaundice section are all Wei's cases.
The last two entries in the Internal Injury section are Wei's cases.
The last three entries in the Epistaxis/Blood Vomiting section are Wei's cases.
The last two entries in the Nosebleed section are Wei's cases.
The case of Zhao Zheng for his wife in the Blood in Stool section is Wei's.
Commentary in the Flaccidity section states: This syndrome is formed by dry-fire郁 (stagnation) in the Liver meridian affecting the Spleen earth, unknown to the world. This is indeed an irrefutable theory. The attached case of Huang Danweng is missing, likely due to many omissions/errors in this book. Feng Chuzhan's case of Director Li has excellent discussion but imperfect treatment. Feng was highly admired by Liuzhou, leading to excessive praise. The last two entries are Wei's cases.
From Chen Rongshang onwards in the Ge (Diaphragm Fullness) section are all Wei's cases. The last entry is a eulogy.
In the Asthma section, Ye Shilin's family suffered asthma for four generations, yet the curative medicines differed. Even with a single lineage, conditions vary. Those who use fixed prescriptions for living patients without considering organ nature and etiology are blind doctors. The last four entries are Wei's cases.
The last entry in the Hiccups section is Wei's case.
From Zhan Weifeng onwards in the Sweating section are all Wei's cases.
Note on the last two entries in the Facial Diseases section: Selected from previous compilations, author unknown. This shows the book was not compiled by Wei alone, but he finalized it. Some notes were excluded but still included, indicating a rough draft. Redundancies and omissions are expected.
From Jin Fengweng onwards in the Eye section are all Wei's cases.
From the two daughters of Zhu and Yu onwards in the Ear section are all Wei's cases. Reading Mr.'s account of his ear disease, Shixiong also lost his father at fourteen, abandoned studies for commerce. Though suffering, he avoided illness because his mother managed the household. Reading this, I feel empathy for our similar youth and regret my lack of medical skill to save my mother from danger, a lifelong unforgivable sin. Tears flow as I close the book.
From Shen Jinpei onwards in the Nose section are all Wei's cases.
From Yan Tieqiao onwards in the Aphonia section are all Wei's cases.
From Fan Kanghou onwards in the Hypochondriac Pain section are all Wei's cases.
The last entry in the Lower Back Pain section is Wei's case.
The last two entries in the Hernia section are Wei's cases.
Volume 59 Trauma section details various syndromes comprehensively. However, Volume 28 lists trauma first, which should be moved later. Also, Volume 28 Pediatrics lists only foreign body ingestion, which should be relabeled accordingly.
Volume 29 lists various parasites and then Ascaris separately; Ascaris is a parasite and could be merged. Regarding Wenyuan's treatment of Ma Dian'an's wife, Wei criticized the theory. Phlegm-heat rushing upward and Ascaris moving due to heat cause chest jumping; reducing heat clears phlegm and worms, resolving the illness. One should not overly criticize.
In the Poisoning section, Liu Lizhi's case of an old woman uses divine methods. How did he know she ingested mercury? It is not narrated. If it were alchemical elixirs, it should be in the Cinnabar/Mercury Poisoning section; if accidental ingestion, it wouldn't last years.
In the Strange Diseases section, Wu A'er of Huzhou suffered from Herpes Zoster (Snake Wrapping Syndrome), not a strange disease; it belongs in Surgery.
The two cases of Xu and Fan in the Menstruation section are Wei's.
The two cases of Liu and Yao in the Metrorrhagia section are Wei's.
From Wang Bantang onwards in the Pregnancy Complications section are all Wei's cases.
The two cases of Yao and Hu in the Pregnancy Consumption section are Wei's.
Yu Jia Yan's cases of Li and Huang, and Lizé's case of Wu Yuanshui's wife, should not be listed under Abdominal Pain. Regarding Huang Zhixu's wife, Wei claims Yu ignored Liver/Stomach treatment. I note Liuzhou excelled here, claiming universal application, which may be overcorrection. Wu Yuanshui's case definitely forbids blood-invigorating herbs; how can one focus solely on Liver/Kidney ignoring others? Danggui and Dihuang causing stomach fullness and vomiting is a Qi-level pathology theory; how can it be denied?
The two cases of Xu and Hu in the Pregnancy Bleeding section are Wei's.
The last two entries in the Difficult Labor section are Wei's cases.
The last entry in the Retained Placenta section is Wei's case.
From Lady Xu Zhuxi onwards in the Postpartum Hemorrhage section are all Wei's cases.
Commentary in Postpartum Blood Deficiency warns against Ginger/Aconite, which is apt, as nourishing Ying is Mr.'s unique method. The last entry is his validation.
From Lady Shen Helan onwards in the Postpartum Fire section are all Wei's cases.
Postpartum Consumption is common; why did Wei only collect warming/tonifying cases?
The Postpartum Mania entry suddenly cites Wei Yuheng treating a woman. Previous self-cases were unmarked, so I point them out for clarity. The case of Brother Ding Run's wife is also Wei's. Self-cases usually follow at the end; mixing them here violates format, clearly unedited.
Case of Yuan Zhongqing's son with Pediatric Cold Damage: Yu stated cold herbs stay above the stomach and don't penetrate. Wei was shocked by the claim of heavy sedatives entering organs. I believe heavy sedatives descend; if herbs stay in the stomach, pathogens cannot exit and enter deeply. Using Lizhong Tang to move the previous herbs requires Zhi Shi etc. as assistants. Such implicit meanings require personal insight.
The character "Sou" (Cough) in the Pediatric Asthma/Cough entry should be deleted as cough is already listed.
The last two entries in Pediatric Malnutrition are Wei's cases.
Volume 52 Lung Abscess/Withering Lung section only labels "Lung," missing three characters.
Wei's case in the Perianal Abscess section is first; Wei's case in the Mass section is middle; both should be moved back.
Wu Xingquan's case in Volume 58 Sores/Ulcers is Wei's validation. But attaching cases focusing on nourishing Liver/Kidney throughout—does he excel only here to stand alone?
My late great-grandfather's *Chongqing Tang Suibi* Vol 2 attached *Xi Yuan Lu · Human Bone Joint Identification*. Mr. Zhuang Zhijie of Xiushui noted errors and showed me Yao Lizhai's *Xi Yuan Lu Jie*. Based on many examinations, the bone below the square bone is named Tail Gate (Wei Lv), also Duan, Qiong Gu, Jue Gu, commonly Wei Zhuang. It is the terminal segment of the sacrum/coccyx, without orifices or marrow, shaped like water caltrop or ginseng rhizome, connected to or detached from the square bone. This contradicts current bone inspection manuals stating men have nine orifices and women six. The "Shame Secret Bone" in *Xi Yuan Lu Bu* is apocryphal; I never saw it in female bones, nor did colleagues. Old coroners state birth opens the pubic symphysis; a shame bone would prevent this. Black marks on pelvic bones are often from pre-existing sores or mineral drugs. In kicking injuries causing death, such bones must not be inspected to avoid misidentifying bruising. There is no logic for chastity causing black bones. Claiming one bone proves two things is impossible. If Heaven uses this to judge chastity, remarried women aren't "unchaste," and unmarried women with affairs aren't "chaste"? Failure to clarify causes unjust staining of women's reputations upon fatal pelvic injury. I find *Renshen Shuo Gai* and *Quanti Xin Lun* deny the shame bone, confirming my doubts. I record this to show my ignorance.
Qihe Hequan's collection includes *Writing on the Stele Behind Governor Zhang of Han*. I record it so future generations respect the Medical Sage. Text: The stele of Zhang Zhongjing, Governor of Nanyang, Han Dynasty, records: Governor was from Nieyang, now Nanzhao, formerly Nanyang. The tomb was lost. Summer of Wuchen (Chongzhen era), Feng Ying'ao of Lanyang fell ill, dreamed of a spirit claiming to be former Han Changsha Governor, cured him, and asked him to repair a tomb. After recovery, Feng went to seventy paces behind the shrine east of Nanyang city, found the site matching description near County Magistrate Zhu's garden, but saw no tomb. Asked Zhu for land to mark the grave; Zhu rejected it as unverified. Feng erected a stone in the shrine and returned. Three years later, digging a well in the garden revealed a stone tablet, confirming the tomb. Banditry prevented Feng from visiting. In Wuzi year (Qing era), Feng became a school official in Ye County, visited the site, which changed hands from Zhu to Bao to Yang. The burial spot was real, but the tomb remained in a ditch. Reported to the Prefecture, bought Yang's land, rebuilt the brick tomb and shrine, and Canyi Sang Yun wrote the stele. Alas, if the stele is true, the Governor's spirit is powerful. Why reveal to distant Feng instead of locals in Nanyang? Why wait over a thousand years until the Ming-Qing transition? Although manifestation has its time, the logic is hard to explain. Yet, the remains were not completely lost, the shrine stands tall, inspiring reverence. The event is real, words not false. Alas, the Governor's merit lasts ten thousand generations; isn't Feng worthy of reward? Where are those like Magistrate Zhu who refused even寸 (inch) of land?
Shen Guiyu's *Biography of Mr. Xiangyan* states: His name was Gui, courtesy name Tianshi, pseudonym Xiangyan. Ancestors moved from She to Wu. Scholar Shan Gong was his great-grandfather. Grandfather Zifan was filial and understood medicine. Father Yangsheng mastered it. Vice Minister Fan Changqian had no sons; later obtained Taishi Fu'an and [another] lacking an anus, crying incessantly. Doctors were helpless. Yangsheng said: It is in the membrane, needs gold knife incision. Incision opened the anus. Taishi grew up and wrote a biography for Zifan in gratitude. Mr. studied classics young, learned medicine from Yangsheng at night. At fourteen, father died. He studied medicine under Zhu, Yangsheng's disciple. Zhu taught what Yangsheng taught. Mr. understood immediately, surpassing Zhu, gaining fame. He diagnosed via pulse, color, sound, form, seeing internal organs like knots. Prescriptions were not rigid: "Herb temperature depends on disease heat/cold." He Jian argued summer-heat/fire used cold herbs; Dongyuan argued spleen/stomach fire needed warmth/Ginseng/Aconite; Danxi argued Yin deficiency fire needed cold. Followers adopted these biases. Recent doctors lack certainty, using mixed formulas to gamble, peaceful formulas to hide incompetence, changing prescriptions morning to night. Diseases have initial, transformed, and altered stages. One must see the progression clearly before prescribing; otherwise, using drugs on diseases is testing humans. With this view, he became famous nationally and internationally, known even to vendors and children. His reputation matched his substance. He valued ethics, cultivated inner virtue, trusted friends, analyzed success/failure for others decisively. When told of hardships, he emptied his purse...