2，病邪分有机无机：祝氏面对：一国之内，六气偏胜甚大，但有些传染病往往不旋踵即纵横南北，且病型相同之客观事实，感到用六气归纳病因，很难解释。他认为不应把中医的病因学说看得完美无缺，他说，“短不可护，护则终短，长不可矜，矜则不长，学说之进步，日新月异，不有破坏，安来建设。”他认为六淫病因说有一定之缺憾，所以，他反对文过饰非，澜翻瞽说，乃融会新知，提出了“因无寒邪温邪之分，邪有无机有机之别”之说，认为六淫是无机之邪，无机之邪无形，它只是一种刺激因素，一种诱因，真正的病因是细菌等致病微生物，即有形的有机之邪。但祝氏不是全盘否定六淫可单独致病，他说：“仲景之所谓伤寒，指广义之外感，外感因气候失常，体工失调而病，不必有细菌也。”但不挟有机之邪的外感，是少见的，就一般情况而论，“伤寒之成，有形有机之邪为主因，无形无机之邪为诱因，彼二邪，每狼狈为奸，伺人于不察也。”这种病因观，畅晓明通，于“伤寒由寒邪引起，温病因温邪引起”说之外，可谓是别创了一说。
二、对伤寒病理的认识
治外感热病之学的流派，在病因认识上不同，在病理认识上自亦互异，此所以对同一热病，往往有或谓“是寒邪伤人足经，外邪乃从体表循六经逐步传里”，或谓“是温邪伤人手经，外邪乃从口鼻按三焦四层逐步深入”的争执。祝氏对此，亦另有新说。
1，以五段代六经：祝氏论外感热病，以五段言病理，赋六经以新含义，他说：“夫仲景六经名词，系代表人体抗邪所发生之六大类证候。六经所固定之证候，初不能包含一切抗邪情况，是以后人于伤寒六经之外，又有温病主焦之说，巧立名目，淆惑听闻，以百步笑五十步，其愚等耳。夫证候为疾病之表现，初非疾病之本身，六经证候，既不能包含一切抗邪情形，则六经名称可废也。利用六经名称，以代表各个抗邪程序，则六经名称存之亦可也。一切外感，无论其为何种有机之邪，苟其有激，正气末有不来抵抗者，其抵抗之趋势，不外五种阶段，所谓六经证候，亦不出五段范围。于意云何，吾之所谓六经者，乃代表五种抵抗程序耳，太阳为开始抵抗，少阳为抵抗不济，阳明为抵抗太过，太阴少阴同为抵抗不足，厥阴为最后之抵抗。一切外感，足以激起正气之抵抗者，皆不出此五种阶段，此吾研究之创获，敢谓前所未有也。”陈苏生老谓卫气营血，三焦六经，“皆病理上之逻辑法也，古人以逻辑目光，解释病理，纯为私人之主观，故不可盲从。”其说即是秉祝氏所教。
2，非传经之旧说：祝氏认为：“六淫外感，着人为病，感邪之后，邪量不复增加，受寒八分，便是八分，祗有消散，决不增加，此无机之邪，无繁殖之机也。”又说：“风寒无形之邪，刺激体腔，及其着体，即不复存在，其诱起营卫之不调，乃人体本身调节异常之表现，表何尝有邪，又何尝有风可祛，有寒可逐乎。”按照传统说法，六淫似一有形之实物，说它可以从体表步步入里。祝氏认为这种解释是主观之臆想，他比喻说：“六淫造病，有如媒灼然，及其既婚，媒者休矣，”而作为伤寒主因的有机之邪，既可是原已潜伏体内，或者是从口鼻而入，并非是只要一受气候影响，病菌就可从体表入里，他说：“皮肤若非破损，病菌决无从入”这显然是对的。但从口鼻入，也不是象叶派说的那样，好象真有温热之邪入卫入气入营入血。叶氏四层之看法，“不过是描写病变四种之历程”，“疾病之发展，因人而殊，因药而异，体质强弱，有体质强弱之过程，药石当否，有当否之演变。”前人划分六经三焦，卫气营血，是欲使病邪如火车之行轨道，不准有丝毫溢出，因明知这样不合实际，故又曰并病合病，顺传逆传，并造成了既云“看法与伤寒同”，又云“邪在一经不移”等自相矛盾的说法。他说：“卫气营血，不过解释叶氏所习见之四种病型而已，此项病型之造成，半为叶氏纠正时医之误，半为叶氏自作聪明之误。”“然其所述病变，强半为叶氏本人所造成，是以遵其法，则见其证，必有其前后缓急之法，乃有其卫气营血之传，其先见之明，正其谬误之处。”
三、对伤寒治疗的认识
对热病的治疗，叶派以用清法与护阴津，为二大原则。祝氏主张用温用清，当辨证而定，鉴于时弊，他尤其强调护阳不可偏废，故于温补，最为注重，其议论则具有创见，如，
1·强调匡扶之法：治疗外感热病，特别是在初起阶段，张子和不必说，他如吴又可、徐灵胎，乃致，陆九芝等许多医家，一般都强调祛邪为第一，故有“治外感如将，治内伤如相”，“大凡客邪，贵乎早逐”，“欲为万全之策者，不过知邪之所在，早拔去病根为要耳。”“良工之治病，先治其实”等说法，但祝氏则强调匡扶。他举例说：三人栉风沐雨，冲寒冒暑，所处环境相等，而病否不等，甲者不病，乙者病后不药而岔，丙者病而用药不愈，或甲遇气候剧变而不病，乙遇轻微之变即患病，这说明外感病仍是以调节机能的强弱，免疫力量的盛衰为主因。故他反复指出：“医之为工，能扶正以祛邪也，”“古谚有云：上工治病，必先固本。良有以也，”“疾病为正邪格斗之行动，医之任务，协正以祛邪也”，“伤寒之为病，邪正相争之局也，为战之道，气盛则壮，气馁则怯，馁其气而使之战，是取败之道也，”“医之所务，在益人也，去病而伤正，何益之有哉。吾子急切好胜，以为去病即是真理，是不知曲突徙薪，以焦头烂额为上客也。”，“总之，伤寒正邪相博，正胜则邪负，邪祛则正安，正盛邪微，病有自愈之理，正盛而处理无方，则邪有稽留之道。”祝氏认为：治疗伤寒，如能纠正营卫之失调，调动机体之抗力，去其病菌之附丽，则“纵使首慝未诛，而莠民已戢，”病菌虽仍在体内，也不能再有害于宿主。祝氏不是说对病邪的处理就不关重要，陈苏生老曾总结祝氏观点说：“治病不治人，其失必多，知人不知病，弊亦相等。人病兼治，效捷而功全，此上策也。”这无疑是正确的，中医因向无科学工具，对于病原体及特效药的研究，一向略焉而不详，“然病变万端，不外体力之消长，”“故治病若无特效药，即当维护自然疗能。”为了扬长避短，免得在针对病邪下药缺乏实效时，出现虽能预料发展，只能以疲药塞责，不能截断逆转病势的被动局面，故祝氏主张：倘“未能直接除去其病原，则当扶持体力，协调其自然疗能，此一贯之道，凡病皆然，不独伤寒而已也。”这就是他“在照例的强调病原之外，对于病原的对手方，格外的加以强调”之原因。
2·阐扬重阳原理：祝氏崇尚二张(仲景、景岳)学说，对叶派每多批评，他认为，“阴常有余，阳常不足，非臆谈也，”“轻阳重阴，世俗浅见之论也。”因“一切时感为病，大都正邪相争之局，”“一切病邪，及其既入人体，即为人体抗力所支配，”而“抗力之消长，阳气实主持之。阳气者，抗力之枢纽也。气实则实，气虚则虚。伤寒为战斗行动，故当首先重阳。”祝氏认为人在未病时，不妨着意营养，以培养其阳，“及其既病，则当首重阳用，阳衰一分，则病进一分，正旺一分，则邪却一分，此必然之理也。”他说伤寒初期，“卫外之阳不固也”，“伤寒极期，抗力岂有余哉，”“尤拙吾曰，阳明津涸，舌干口燥，不足虞也。若并亡其阳。则殆矣。良工治病不患津之伤，而患阳之亡。所以然者，阳能生阴也。是故阴津之盈绌，阳气实左右之。”他认为伤寒后期，扶阳亦当重于增液，但时医习用滋阴润泽，往往反使阳气受阻，致阳用不彰，阴津不继，欲速不达，适得其反，·他说：“人体之真阳不衰，则阴液之来源不绝，夫阳生于阴，气化为滓，脾胃为灌注之本，命门为生化之源，若中阳不败，则水少自然思饮，命火不熄，则阴液自为挹注，世未有阴药不经阳化而能自为润泽者也。”因为“物质易补，元阳难复，”“故医家当以保护阳气为本。”总之，祝氏认为泊伤寒须自始至终注意扶阳，因为，“邪正消长之机，一以阳气盛衰为转归，善扶真阳，即善治伤寒。”这就是祝氏之心传。陈苏生老总结性地指出：“抗邪作用，阳之本能也，把握阳气，即是把握抗力，故夫子治伤寒，有重阳之议。”
四、对伤寒药物的认识
祝氏推崇景岳，重视匡扶，但治感证很少用人参，熟地之类。祝氏用附子，每与龙、磁，麻、桂，枣仁之类配伍，与蜀中喜用附子的名医如沈绍九，陆景庭等人之药法亦不同，这是因为其对治感药物，也有较为独特之见解，如；
1，四性疗人之创说：祝氏认为药之四性，是用来疗人的，药之五味，是用来治病的·他说性与味，“一以治病，一以治人，泾谓不分，淆惑之由也，”“药理之妙，不过性能二字面已，善用四性之药者，可使体工无偏胜之患，熟悉药物之能者，可收药到病(病指病证而言)除之功。”用药之道，主要是因人制宜，“寒热温凉乃调整抗能之药，抗力太过者，折之以寒，抗力不足者，壮之以温，抗力旺盛，有偏亢之势者，和之以凉，抗力衰敞而虚怯过甚者，助之以热。寒热温凉，扶抑正气之符号。”唯其如此，故若非里气亢盛，寒凉不可轻投。祝氏对时医习用轻凉之风气，大为不满，他认为表亢而里气不盛，或局部虽呈热象，但全体抗力不足，都不得以清表、消炎为口实而妄用清凉。因药性是作用于全体的，“药之有凉，所以抑制机能之亢进，一切内服之药，莫不假道肠胃，”“是故凉药入胃，必先寒中，将欲清表，必先寒营，凉药所以抑制亢奋，其抑制之效力，可以普遍遐迩也。是以表亢而里气不盛者，又安用清为。”故“局部充血有余，而全身不足者，吾不为清也。”祝氏认为：“扶益元阳之药，多是温煦之品，温字即含有补意。”故“无论有机之邪，无机之邪，其为病而正属虚者，总不离乎温法。”上述议论，于纠正滥用清凉，泛施阴腻之时弊，诚有发聋振愦之作用。！
2·常用药物之新解：祝氏喜用附子补阳气而不主张用人参，他认为此二药虽均有强心固脱之效，但伤寒机转在表，邪毒以外泄为宜，如因虚而用参，“人参固表，堵塞其邪机发泄之路，”“是乃拂逆其自然之疗能也，故伤寒而正气虚者，宁用附子而不用人参，以附子走而人参守也。”但附子性暴，温而不潜，“阳不嫌多，以潜为贵”，故必须配之以龙骨，磁石，则鲜僭逆之患，制暴为良，全在处方之得宜。故祝氏治伤寒，常用“附子振奋细胞，活跃抗力，以奏捍邪之功，”又鉴于“心脏为血液运输之枢纽，其疲劳而有衰惫之象者，枣、附以强之，”则扶阳强心，气壮血活，相得而益彰，故此四药为其扶正时最常用。至于熟地，他认为虽能滋荣百骸，但其性阴腻，不利邪机外泄，故极少择取。他说：“睿智之士，以为邪机应有出泄之路，清滋方中，佐以宣透，如生地与豆豉同用，”但“若此医治，失多得少，”不足取法，这是其扶正用药之大略。另一特点是十分重视麻，桂之作用，他认为：“麻，桂为伤寒之主要药，”其作用有二，“一为调节体温，二为排泄毒素，”因“麻、桂促使血液外趋，散温排毒，兼而有之。”故伤寒初起，在所必用，因为“发汗解肌，虽不能消除有机之邪，然诱因既去，体温有调节之机，则芟芜去障，内在之邪孤矣。”在表解之后，病到了中后期，他仍常用麻，桂，则目的是借“发汗以排毒，所以排泄体工因抵抗而产生之老残废物，及血液中来经中和之毒素也。”而且，他认为通过促使血液趋势向表，能减轻内部病灶之炎肿，符合诱导原理，病理因之恢复至生理，则愈出自然，故其作用非豆豉、豆卷等药所能比拟。
结语
明清以降，温热学说大行，人唯叶派学说是宗，“于是清法大时，医有终其身，不用仲景法者，而叶、王，鞠通之方，则无不熟读，靡靡之风，举国尽然，稍有异见，便无声援。”然叶派药法之于热病，在截断、逆转问题上，是否疗效甚佳，只要遵而勿失就可以了？这个问题，值得思考。但近代医风，凡以清凉治外感，即使无效，亦可不致受责，如何新之治许少卿室，“十进清解，病不略减”，改延孟英，王仍赞曰：“幸遇明手，未投温散，尚可无恐，”而祝氏治徐某弟，只用了一剂辛温，病不稍减，医就归咎药误，此所以时医视麻、桂如蛇蝎也。祝氏在这种历史条件下，敢于糠秕经旨，不怕得罪时贤，独辟蹊径，大倡温热，这种精神是十分可贵的。其学说虽不可避免地亦有不足之处，但毕竟是璧玉微瑕。
注；指广义伤寒
《温热辨惑》钩玄
《温热辨惑》，江阴章巨膺著。此书原系1919年章氏在上海国医学院任温热课教职时自编的讲义，曾使“学者听之而忘倦”，有过一定影响，后“偶于院刊揭载片段，读者许为至言，辱书奖借，催促专刊，因即修正付印。”初刊于1933午8月，逾年8月出二版，至1940年6月又出三版，由民友印刷公司印刷，章氏医寓发行，上海千顷堂及中医书局分售。但印数不多，解放后未曾再版，目前社会上已很少流传。故书中观点，已罕为人知，现提要钩玄，作一简介。
一，撰写宗旨
2. 病邪分为有机和无机两类：祝氏面对国内六气偏胜严重的情况，发现有些传染病往往迅速在南北各地蔓延，且病症类型相同。这一客观事实让他感到，仅用“六气”来归纳病因很难解释清楚。他认为不应将中医的病因学说视为完美无缺的，他说：“短处不可掩饰，掩饰了终究还是短处；长处不可夸耀，夸耀了终究不能增长。学说的进步日新月异，没有破坏，何来建设。”他认为传统的“六淫”（风、寒、暑、湿、燥、火六种外感病邪）病因说存在一定缺陷，因此反对文过饰非、传播荒谬言论，而是融会新知，提出了“因无寒邪与温邪之分，邪有无机与有机之别”的观点。他认为“六淫”属于无机之邪，无机之邪无形，它只是一种刺激因素、一种诱因，真正的病因是细菌等致病微生物，即有形的有机之邪。但祝氏并非全盘否定“六淫”可单独致病，他说：“张仲景所说的伤寒，指的是广义的外感病，外感病是因为气候失常、人体机能失调而发病，不一定非要有细菌存在。”但不夹杂有机之邪的外感病是少见的，就一般情况来看，“伤寒的形成，以有形有机之邪为主因，无形无机之邪为诱因，这两种邪气往往狼狈为奸，在人不知不觉中伺机作乱。”这种病因观畅晓明通，在传统的“伤寒由寒邪引起，温病由温邪引起”之说之外，可谓别创一说。
二、对伤寒病理的认识
治疗外感热病的各流派，在病因认识上不同，在病理认识上自然也有差异，因此对于同一种热病，往往有人说是“寒邪伤人足部经脉，外邪从体表循六经逐步传入体内”，也有人说是“温邪伤人手部经脉，外邪从口鼻按三焦四层逐步深入”。祝氏对此也有新的见解。
1. 以五段代替六经：祝氏论述外感热病时，用“五段”来阐述病理，赋予“六经”新的含义。他说：“张仲景的六经名词，代表的是人体抗邪过程中发生的六大类证候。六经所固定的证候，起初并不能包含一切抗邪的情况，所以后世在伤寒六经之外，又有了温病主焦的说法，巧立名目，混淆视听，这不过是五十步笑百步，其愚昧程度是一样的。证候是疾病的表现，并非疾病本身，既然六经证候不能包含一切抗邪情形，那么六经的名称就可以废除。如果利用六经名称来代表各个抗邪程序，那么保留六经名称也可以。一切外感病，无论是何种有机之邪，只要受到激发，正气没有不来抵抗的，其抵抗的趋势不外乎五种阶段，所谓的六经证候，也不出这五段的范围。您看如何？我所说的六经，乃代表五种抵抗程序罢了：太阳代表开始抵抗，少阳代表抵抗不力，阳明代表抵抗过度，太阴和少阴同为抵抗不足，厥阴代表最后的抵抗。一切外感病，足以激起正气抵抗的，都不出这五种阶段，这是我研究的创获，敢说前所未有。”陈苏生老先生认为卫气营血、三焦、六经，“都是病理上的逻辑方法，古人用逻辑的眼光解释病理，纯属个人的主观臆断，所以不可盲从。”他的说法就是秉承祝氏的教导。
2. 非传经之旧说：祝氏认为：“六淫外感，导致人患病，感受邪气之后，邪气的量不再增加，受寒八分，便是八分，只有消散，绝不会增加，这是无机之邪，没有繁殖的机会。”他又说：“风寒是无形的邪气，刺激体腔，等到附着于身体后，就不再存在了。它们诱起的营卫不调，是人体本身调节异常的表现。体表何尝有邪，又何尝有风可祛、有寒可逐呢？”按照传统说法，六淫似乎像有形的实物，说它们可以从体表一步步入里。祝氏认为这种解释是主观的臆想，他比喻说：“六淫致病，就像媒人一样，等到婚事既成，媒人就休息了。”而作为伤寒主因的有机之邪，既可能是原本潜伏在体内，也可能是从口鼻而入，并不是只要一受气候影响，病菌就可以从体表入里，他说：“皮肤如果没有破损，病菌决无从进入。”这显然是对的。但从口鼻进入，也不是像叶天士学派所说的那样，好像真有温热之邪入卫、入气、入营、入血。叶氏关于四层的看法，“不过是描写病变四种的过程”，“疾病的发展，因人而异，因药而异，体质强弱，有体质强弱的发展过程，用药得当与否，有得当与否的演变。”前人划分六经、三焦、卫气营血，是想让病邪像火车行驶在轨道上，不准有丝毫溢出，因为明知这样不符合实际，所以又说什么并病、合病、顺传、逆传，造成了既说“看法与伤寒相同”，又说“邪在一经不移”等自相矛盾的说法。他说：“卫气营血，不过解释叶天士所习见的四种病型而已，这类病型的造成，一半是叶天士纠正当时医生误治的结果，一半是叶天士自作聪明的失误。”“然而他所描述的病变，大半是叶天士本人造成的，所以遵循他的方法，看到他的证候，必然有其前后缓急的方法，才有卫气营血的传变，他的先见之明，正是纠正错误之处。”
三、对伤寒治疗的认识
对热病的治疗，叶天士学派以使用清法和保护阴津为两大原则。祝氏主张用温法或用清法，应当根据辨证而定，鉴于当时的弊端，他尤其强调护阳不可偏废，因此在温补方面最为注重，其议论具有创见，例如：
1. 强调匡扶正气之法：治疗外感热病，特别是在初起阶段，张子和不必说，像吴又可、徐灵胎，甚至陆九芝等许多医家，一般都强调祛邪为第一要务，因此有“治外感如将，治内伤如相”，“大凡客邪，贵在早除”，“欲为万全之策者，不过知道邪气所在，尽早拔去病根即可”，“良工治病，先治其实”等说法。但祝氏则强调匡扶正气。他举例说：三个人栉风沐雨，冲寒冒暑，所处环境相等，但生病与否不等。甲不生病，乙生病后不吃药就好了，丙生病吃药却不好；或者甲遇到气候剧变而不生病，乙遇到轻微变化就患病。这说明外感病仍是以调节机能的强弱、免疫力的盛衰为主因。所以他反复指出：“医之为工，能扶正以祛邪也”，“古谚有云：上工治病，必先固本。确实如此”，“疾病是正气与邪气格斗的行动，医生的任务，是协助正气以祛除邪气”，“伤寒这种病，是邪正相争的局面，作战的道理，气盛则壮，气馁则怯，使气馁而战，是取败之道”，“医者的职责，在于益人，去病而伤正，有什么益处呢？你急切好胜，以为去病即是真理，这是不知道曲突徙薪（预防火灾），却把烧得焦头烂额的人当作上客的道理。”，“总之，伤寒是正邪相搏，正胜则邪负，邪祛则正安，正盛邪微，病有自愈的道理，正盛而处理无方，则邪有稽留的途径。”祝氏认为：治疗伤寒，如果能纠正营卫的失调，调动机体的抵抗力，去除病菌的依附，那么“纵使首恶未诛，而莠民已戢”，病菌虽仍在体内，也不能再有害于宿主。祝氏不是说对病邪的处理就不重要，陈苏生老先生曾总结祝氏观点说：“治病不治人，其失必多，知人不知病，弊亦相等。人病兼治，效捷而功全，这是上策。”这无疑是正确的，中医向来缺乏科学工具，对于病原体及特效药的研究，一向略而不详，“然而病变万端，不外体力之消长”，“所以治病若无特效药，就应当维护自然疗能。”为了扬长避短，免得在针对病邪下药缺乏实效时，出现虽能预料发展，只能以疲药塞责，不能截断逆转病势的被动局面，故祝氏主张：倘“未能直接除去其病原，则当扶持体力，协调其自然疗能，这是一贯之道，凡病皆然，不独伤寒而已也。”这就是他“在照例地强调病原之外，对于病原的对手方，格外地加以强调”的原因。
2. 阐扬重阳原理：祝氏崇尚张仲景和张景岳的学说，对叶天士学派多有批评，他认为，“阴常有余，阳常不足，不是妄谈”，“轻阳重阴，是世俗浅见之论。”因为“一切时感为病，大都正邪相争之局”，“一切病邪，及其既入人体，即为人体抗力所支配”，而“抗力之消长，阳气实主持之。阳气者，抗力之枢纽也。气实则实，气虚则虚。伤寒为战斗行动，故当首先重阳。”祝氏认为人在未病时，不妨着意营养，以培养其阳，“及其既病，则当首重阳用，阳衰一分，则病进一分，正旺一分，则邪却一分，此必然之理也。”他说伤寒初期，“卫外之阳不固也”，“伤寒极期，抗力岂有余哉”，“尤拙吾曰，阳明津涸，舌干口燥，不足虞也。若并亡其阳，则殆矣。良工治病不患津之伤，而患阳之亡。所以然者，阳能生阴也。是故阴津之盈绌，阳气实左右之。”他认为伤寒后期，扶阳亦当重于增液，但时医习用滋阴润泽，往往反使阳气受阻，致阳用不彰，阴津不继，欲速不达，适得其反。他说：“人体之真阳不衰，则阴液之来源不绝，夫阳生于阴，气化为滓，脾胃为灌注之本，命门为生化之源，若中阳不败，则水少自然思饮，命火不熄，则阴液自为挹注，世未有阴药不经阳化而能自为润泽者也。”因为“物质易补，元阳难复”，“故医家当以保护阳气为本。”总之，祝氏认为治疗伤寒须自始至终注意扶阳，因为，“邪正消长之机，一以阳气盛衰为转归，善扶真阳，即善治伤寒。”这就是祝氏的心传。陈苏生老先生总结性地指出：“抗邪作用，阳之本能也，把握阳气，即是把握抗力，故夫子治伤寒，有重阳之议。”
四、对伤寒药物的认识
祝氏推崇张景岳，重视匡扶正气，但治疗感证很少用人参、熟地黄之类。祝氏用附子，每与龙骨、磁石、麻黄、桂枝、酸枣仁之类配伍，与蜀中喜用附子的名医如沈绍九、陆景庭等人的药法亦不同，这是因为其对治感药物，也有较为独特之见解，例如：
1. 四性疗人之创说：祝氏认为药之四性，是用来疗人的，药之五味，是用来治病的。他说性与味，“一以治病，一以治人，泾渭不分，是混淆的根源”，“药理之妙，不过性能二字而已，善用四性之药者，可使体工无偏胜之患，熟悉药物之能者，可收药到病除之功。”用药之道，主要是因人制宜，“寒热温凉乃调整抗能之药，抗力太过者，折之以寒，抗力不足者，壮之以温，抗力旺盛，有偏亢之势者，和之以凉，抗力衰敝而虚怯过甚者，助之以热。寒热温凉，扶抑正气之符号。”唯其如此，故若非里气亢盛，寒凉不可轻投。祝氏对时医习用轻凉之风气，大为不满，他认为表亢而里气不盛，或局部虽呈热象，但全体抗力不足，都不得以清表、消炎为口实而妄用清凉。因药性是作用于全体的，“药之有凉，所以抑制机能之亢进，一切内服之药，莫不假道肠胃”，“是故凉药入胃，必先寒中，将欲清表，必先寒营，凉药所以抑制亢奋，其抑制之效力，可以普遍遐迩也。是以表亢而里气不盛者，又安用清为。”故“局部充血有余，而全身不足者，吾不为清也。”祝氏认为：“扶益元阳之药，多是温煦之品，温字即含有补意。”故“无论有机之邪，无机之邪，其为病而正属虚者，总不离乎温法。”上述议论，于纠正滥用清凉，泛施阴腻之时弊，诚有发聋振聩之作用。
2. 常用药物之新解：祝氏喜用附子补阳气而不主张用人参，他认为此二药虽均有强心固脱之效，但伤寒机转在表，邪毒以外泄为宜，如因虚而用参，“人参固表，堵塞其邪机发泄之路”，“是乃拂逆其自然之疗能也，故伤寒而正气虚者，宁用附子而不用人参，以附子走而人参守也。”但附子性暴，温而不潜，“阳不嫌多，以潜为贵”，故必须配之以龙骨、磁石，则鲜僭逆之患，制暴为良，全在处方之得宜。故祝氏治伤寒，常用“附子振奋细胞，活跃抗力，以奏捍邪之功”，又鉴于“心脏为血液运输之枢纽，其疲劳而有衰惫之象者，枣、附以强之”，则扶阳强心，气壮血活，相得而益彰，故此四药为其扶正时最常用。至于熟地黄，他认为虽能滋荣百骸，但其性阴腻，不利邪机外泄，故极少择取。他说：“睿智之士，以为邪机应有出泄之路，清滋方中，佐以宣透，如生地黄与豆豉同用”，但“若此医治，失多得少”，不足取法，这是其扶正用药之大略。另一特点是十分重视麻黄、桂枝的作用，他认为：“麻黄、桂枝为伤寒之主要药”，其作用有二，“一为调节体温，二为排泄毒素”，因“麻黄、桂枝促使血液外趋，散温排毒，兼而有之。”故伤寒初起，在所必用，因为“发汗解肌，虽不能消除有机之邪，然诱因既去，体温有调节之机，则芟芜去障，内在之邪孤矣。”在表解之后，病到了中后期，他仍常用麻黄、桂枝，则目的是借“发汗以排毒，所以排泄体工因抵抗而产生之老残废物，及血液中来经中和之毒素也。”而且，他认为通过促使血液趋势向表，能减轻内部病灶之炎肿，符合诱导原理，病理因之恢复至生理，则愈出自然，故其作用非豆豉、豆卷等药所能比拟。
结语
明清以降，温热学说大行，人唯叶天士学派学说是宗，“于是清法大行，医有终其身，不用张仲景法者，而叶天士、王孟英、吴鞠通之方，则无不熟读，靡靡之风，举国尽然，稍有异见，便无声援。”然叶派药法之于热病，在截断、逆转问题上，是否疗效甚佳，只要遵而勿失就可以了？这个问题，值得思考。但近代医风，凡以清凉治外感，即使无效，亦可不致受责，如何新之治许少卿室，“十进清解，病不略减”，改延王孟英，王仍赞曰：“幸遇明手，未投温散，尚可无恐”，而祝氏治徐某弟，只用了一剂辛温，病不稍减，医就归咎药误，此所以时医视麻黄、桂枝如蛇蝎也。祝氏在这种历史条件下，敢于糠秕经旨，不怕得罪时贤，独辟蹊径，大倡温热，这种精神是十分可贵的。其学说虽不可避免地亦有不足之处，但毕竟是璧玉微瑕。
注：指广义伤寒
《温热辨惑》钩玄
《温热辨惑》，江阴章巨膺著。此书原系1919年章氏在上海国医学院任温热课教职时自编的讲义，曾使“学者听之而忘倦”，有过一定影响，后“偶于院刊揭载片段，读者许为至言，辱书奖借，催促专刊，因即修正付印。”初刊于1933年8月，逾年8月出二版，至1940年6月又出三版，由民友印刷公司印刷，章氏医寓发行，上海千顷堂及中医书局分售。但印数不多，解放后未曾再版，目前社会上已很少流传。故书中观点，已罕为人知，现提要钩玄，作一简介。
一、撰写宗旨
2. Pathogenic factors are divided into organic and inorganic categories: Facing the situation where the Six Qi (Six Excesses of Climate) were significantly imbalanced across the country, Zhu observed that some infectious diseases often spread rapidly north and south with identical clinical presentations. This objective fact led him to believe that categorizing etiology solely by the "Six Qi" was difficult to explain. He argued that Traditional Chinese Medicine's (TCM) etiological theory should not be viewed as flawless, stating, "Shortcomings cannot be hidden; if hidden, they remain shortcomings. Strengths cannot be boasted of; if boasted of, they do not grow. Theories progress day by day; without destruction, how can construction come?" He believed the traditional "Six Yin" (Wind, Cold, Summerheat, Dampness, Dryness, Fire - six types of external pathogenic factors) etiological theory had certain flaws. Therefore, he opposed covering up faults or spreading absurd theories, instead integrating new knowledge to propose the view that "there is no distinction between Cold and Warm pathogens, but rather a distinction between inorganic and organic pathogens." He considered the Six Yin to be inorganic pathogens; inorganic pathogens are formless, acting merely as stimulating factors or triggers. The true cause of disease lies in bacteria and other pathogenic microorganisms, which are tangible organic pathogens. However, Zhu did not completely deny that the Six Yin could cause disease independently. He stated, "What Zhang Zhongjing referred to as Shanghan (Cold Damage) refers to exogenous diseases in a broad sense. Exogenous diseases arise from abnormal climate and dysfunction of the body's regulatory mechanisms; bacteria are not necessarily present." Yet, exogenous diseases without accompanying organic pathogens are rare. Generally speaking, "the formation of Shanghan is primarily due to tangible organic pathogens, while intangible inorganic pathogens act as triggers. These two types of pathogens often collude, taking advantage of human unawareness." This etiological perspective is clear and insightful, offering an alternative to the traditional saying that "Shanghan is caused by Cold pathogens and Wenyi (Warm Diseases) by Warm pathogens."
II. Understanding of the Pathology of Shanghan
Schools of thought treating exogenous febrile diseases differ in their understanding of etiology, and consequently, their understanding of pathology also varies. Thus, for the same febrile disease, there are disputes: some claim it is "Cold pathogens injuring the Foot meridians, with external pathogens entering the interior step-by-step along the Six Meridians from the body surface," while others argue it is "Warm pathogens injuring the Hand meridians, with external pathogens entering through the mouth and nose and progressing deeper layer by layer according to the San Jiao (Triple Burner)." Zhu had his own new perspective on this.
1. Replacing the Six Meridians with Five Stages: When discussing exogenous febrile diseases, Zhu used "Five Stages" to explain pathology, endowing the "Six Meridians" with new meanings. He said, "Zhang Zhongjing's terminology of the Six Meridians represents six major categories of syndromes occurring during the body's resistance against pathogens. The fixed syndromes of the Six Meridians initially could not encompass all situations of resisting pathogens. Hence, later generations, beyond the Six Meridians of Shanghan, introduced the concept of the San Jiao for Wenyi, inventing names and confusing listeners. This is merely one hundred steps laughing at fifty steps; their foolishness is equal. Syndromes are manifestations of disease, not the disease itself. Since the Six Meridian syndromes cannot encompass all anti-pathogenic scenarios, the name 'Six Meridians' could be abolished. If the names of the Six Meridians are utilized to represent various stages of anti-pathogenic procedures, then retaining the names is also acceptable. For all exogenous diseases, regardless of the type of organic pathogen, once stimulated, the Healthy Qi (Zheng Qi) will inevitably resist. The trend of this resistance falls into five stages. The so-called Six Meridian syndromes do not exceed these five stages. What do you think? My 'Six Meridians' actually represent five stages of resistance: Taiyang represents the beginning of resistance; Shaoyang represents inadequate resistance; Yangming represents excessive resistance; Taiyin and Shaoyin both represent insufficient resistance; Jueyin represents the final stage of resistance. All exogenous diseases capable of stimulating the Healthy Qi's resistance fall within these five stages. This is my research innovation, which I dare to say has never existed before." Old Master Chen Susheng believed that Wei-Qi-Ying-Xue (Defensive, Nutritive, Nutrient, and Blood levels), San Jiao, and the Six Meridians "are all logical methods in pathology. The ancients explained pathology through a logical perspective, which was purely subjective, and thus should not be followed blindly." His view was taught by Zhu.
2. Rejecting the Old Theory of Meridian Transmission: Zhu believed, "When Six Yin exogenous pathogens cause disease in humans, after contracting the pathogen, the quantity of the pathogen does not increase. If one contracts eight parts of Cold, it remains eight parts; it only dissipates and never increases. This is because inorganic pathogens lack the mechanism of reproduction." He further stated, "Wind and Cold are formless pathogens. They stimulate the body cavities, and upon attaching to the body, they cease to exist. The imbalance of Wei and Ying Qi they induce is a manifestation of the body's own regulatory abnormality. How can there be pathogens on the exterior? How can there be Wind to dispel or Cold to expel?" According to traditional views, the Six Yin seemed like tangible entities, said to enter the interior step-by-step from the body surface. Zhu considered this explanation to be subjective imagination. He比喻ed it, saying, "The Six Yin causing disease is like a matchmaker; once the marriage is consummated, the matchmaker rests." In contrast, the organic pathogens that are the main cause of Shanghan may have been latent in the body originally or entered through the mouth and nose. It is not that pathogens can enter from the body surface simply due to climatic influence. He stated, "If the skin is not broken, pathogens certainly cannot enter." This is obviously correct. However, entry through the mouth and nose is not as described by the Ye School, as if there truly were Warm pathogens entering the Wei, Qi, Ying, and Blood levels. Ye Tianshi's view of the four layers "merely describes the four processes of lesion development." "Disease development varies by individual and by medication. Strong constitutions have their own developmental processes; whether medication is appropriate determines its evolution." The predecessors' division of the Six Meridians, San Jiao, and Wei-Qi-Ying-Xue aimed to make pathogenic progression like a train on tracks, allowing no deviation. Knowing this was impractical, they spoke of combined diseases, concurrent diseases, forward transmission, and reverse transmission, creating contradictory statements such as "views are the same as Shanghan" yet "pathogens remain in one meridian without moving." He said, "Wei-Qi-Ying-Xue merely explains the four common disease patterns seen by Ye Tianshi. The creation of these patterns was half due to Ye correcting the errors of contemporary physicians and half due to Ye's own overconfidence." "Moreover, most of the pathological changes he described were created by Ye himself. Therefore, following his methods and observing his syndromes requires understanding the preceding and subsequent urgency of treatment, leading to the transmission of Wei-Qi-Ying-Xue. His foresight lies precisely in correcting errors."
III. Understanding of the Treatment of Shanghan
Regarding the treatment of febrile diseases, the Ye School emphasized clearing heat and protecting Yin fluids as two major principles. Zhu advocated using warming or clearing methods based on syndrome differentiation. Given the prevalent medical practices of his time, he particularly emphasized that protecting Yang Qi should not be neglected, placing great importance on warming and tonifying methods. His discussions were innovative, for example:
1. Emphasizing the Method of Supporting Upright Qi: In treating exogenous febrile diseases, especially in the early stages, aside from Zhang Zihe, many physicians such as Wu Youke, Xu Lingtai, and Lu Jiuzhi generally emphasized expelling pathogens as the primary goal. Thus, there were sayings like "Treating exogenous diseases is like a general [acting decisively], treating internal injuries is like a minister [acting carefully]," "External pathogens should be expelled early," "To devise a perfect strategy, one must know where the pathogen is and remove the root cause early," and "A skilled physician treats the excess [of the pathogen] first." However, Zhu emphasized supporting the upright Qi. He gave an example: Three people endured wind and rain, braving cold and heat, in similar environments, yet their illness status differed. Person A did not get sick; Person B got sick but recovered without medicine; Person C got sick and did not recover despite medication. Or, Person A did not get sick despite drastic climate changes, while Person B fell ill from minor changes. This shows that exogenous diseases are primarily determined by the strength of functional regulation and immunity. Therefore, he repeatedly pointed out, "The role of a physician is to support the upright Qi to expel pathogens," "An ancient proverb says: A superior physician consolidates the root before treating disease. This is indeed true," "Disease is an action of struggle between upright Qi and pathogens; the doctor's task is to assist the upright Qi in expelling pathogens," "Shanghan is a situation of struggle between upright Qi and pathogens. In warfare, strong Qi leads to bravery, weak Qi leads to cowardice. Making the Qi weak and then fighting is the way to defeat oneself," "The physician's duty is to benefit the person. Removing disease while harming the upright Qi benefits whom? Your eagerness to win, thinking that removing disease is the truth, shows you do not understand the principle of preventing disaster (curving the chimney and moving firewood) yet honoring those who suffer burns as honored guests." "In short, in Shanghan, upright Qi and pathogens contend. If upright Qi wins, pathogens lose; if pathogens are expelled, upright Qi is safe. If upright Qi is strong and pathogens weak, the disease may heal spontaneously. If upright Qi is strong but treatment is misguided, pathogens may linger." Zhu believed that treating Shanghan, if one can correct the imbalance of Wei and Ying Qi, mobilize the body's resistance, and remove the attachment of pathogens, then "even if the chief villain is not yet executed, the bandits have been subdued." Even if pathogens remain in the body, they can no longer harm the host. Zhu did not say that dealing with pathogens is unimportant. Old Master Chen Susheng summarized Zhu's view: "Treating disease without treating the person leads to many losses; knowing the person but not the disease brings equal drawbacks. Treating both person and disease yields quick results and complete merit; this is the superior strategy." This is undoubtedly correct. Lacking scientific tools, TCM has historically paid little attention to studying pathogens and specific drugs. "However,万变 of pathological changes boil down to the waxing and waning of physical strength." "Therefore, if there are no specific drugs for disease, one must maintain natural healing capacity." To avoid the passive situation where, lacking effective drugs against pathogens, one can only predict progression but cannot cut off or reverse the disease trend, Zhu advocated: "If one cannot directly remove the pathogen, one must support physical strength and coordinate natural healing capacity. This is a consistent principle applicable to all diseases, not just Shanghan." This is why he "emphasized the opponent of the pathogen [the body's resistance] even more than the pathogen itself."
2. Elaborating on the Principle of Valuing Yang: Zhu revered the theories of Zhang Zhongjing and Zhang Jingyue and criticized the Ye School frequently. He believed, "Yin is often in excess, Yang is often deficient; this is not idle talk," "Lightly valuing Yang and heavily valuing Yin is a shallow, worldly view." Because "all seasonal exogenous diseases are largely a struggle between upright Qi and pathogens," and "once pathogens enter the body, they are dominated by the body's resistance," and "the waxing and waning of resistance is governed by Yang Qi. Yang Qi is the hub of resistance. When Qi is substantial, the condition is substantial; when Qi is deficient, the condition is deficient. Shanghan is a combat action, therefore, one must first value Yang." Zhu believed that when healthy, one might focus on nutrition to cultivate Yang, "but once ill, one must prioritize the use of Yang. For every point Yang declines, the disease advances; for every point upright Qi flourishes, pathogens retreat. This is an inevitable law." He said in the early stage of Shanghan, "The Yang defending the exterior is not firm," "At the peak of Shanghan, how could resistance still be abundant?" "You Zhuowu said, regarding dry tongue and mouth due to exhaustion of Yangming fluids, this is not alarming. But if Yang is lost, it is dangerous. Skilled physicians worry not about injury to fluids but about loss of Yang. The reason is that Yang generates Yin. Thus, the abundance or scarcity of Yin fluids is actually controlled by Yang Qi." He believed that in the late stage of Shanghan, supporting Yang should be prioritized over replenishing fluids. However, contemporary physicians habitually used yin-nourishing and moistening herbs, which often obstructed Yang Qi, making Yang function ineffective and Yin fluids insufficient, leading to frustration and counterproductive results. He said, "If the True Yang of the body does not decline, the source of Yin fluids is inexhaustible. Yang is born from Yin, Qi transforms into residue. The Spleen and Stomach are the foundation of infusion, and the Gate of Life (Mingmen) is the source of transformation. If Middle Yang is not ruined, thirst naturally arises when water is scarce; if the Fire of Mingmen does not extinguish, Yin fluids self-supply. There are no Yin herbs in the world that can moisten themselves without being transformed by Yang." Because "substances are easy to supplement, but Primordial Yang is hard to restore," "physicians should take protecting Yang Qi as the foundation." In short, Zhu believed that treating Shanghan requires paying attention to supporting Yang from start to finish, because "the mechanism of the waxing and waning of pathogens and upright Qi turns on the prosperity or decline of Yang Qi. Skillfully supporting True Yang is skillfully treating Shanghan." This was Zhu's core teaching. Old Master Chen Susheng summarized: "Anti-pathogenic action is the instinct of Yang. Grasping Yang Qi is grasping resistance. Therefore, when treating Shanghan, the Master proposed the idea of valuing Yang."
IV. Understanding of Medicines for Shanghan
Zhu revered Zhang Jingyue and valued supporting upright Qi, but rarely used Ren Shen (Ginseng) or Shu Di Huang (Prepared Rehmannia Root) for treating exogenous conditions. When using Fu Zi (Aconite Root), Zhu often combined it with Long Gu (Dragon Bone), Ci Shi (Magnetite), Ma Huang (Ephedra), Gui Zhi (Cinnamon Twig), and Suan Zao Ren (Ziziphus Seed). This differed from famous physicians in Sichuan, such as Shen Shaojiu and Lu Jingting, who also favored Fu Zi. This was because Zhu had unique insights into medicines for exogenous conditions, such as:
1. Innovative Theory of Four Properties Nourishing People: Zhu believed that the four properties of herbs are used to nourish the person, while the five flavors are used to treat the disease. He said regarding properties and flavors, "One treats disease, one treats the person. Failing to distinguish them clearly is the source of confusion," "The subtlety of pharmacology lies only in the words 'property' and 'function.' Those who skillfully use herbs of the four properties can prevent the body's functions from becoming biased. Those familiar with the functions of herbs can achieve the effect of the herb arriving and the disease departing." The way of using medicine is mainly adapting to the individual. "Cold, Heat, Warm, and Cool are herbs that adjust resistance capacity. If resistance is excessive, curb it with Cold; if resistance is insufficient, strengthen it with Warm; if resistance is vigorous with a tendency toward hyperactivity, harmonize it with Cool; if resistance is exhausted and extremely deficient, assist it with Heat. Cold, Heat, Warm, and Cool are symbols of supporting or suppressing upright Qi." Therefore, unless the interior Qi is hyperactive, Cold and Cool herbs should not be lightly administered. Zhu was highly dissatisfied with the contemporary trend of using light Cold and Cool herbs. He believed that if the exterior is hyperactive but interior Qi is not strong, or if local heat signs appear but overall resistance is insufficient, one must not use clearing the exterior or reducing inflammation as excuses to recklessly use Cold and Cool herbs. Because herb properties act on the whole body, "Herbs with Cool properties inhibit hyperactive functions. All internal medications pass through the stomach and intestines," "Thus, Cool herbs entering the stomach must first chill the middle. To clear the exterior, one must first chill the Ying level. Cool herbs inhibit hyperactivity, and their inhibitory effect is widespread. Therefore, for those with exterior hyperactivity but weak interior Qi, how can clearing be used?" Thus, "For those with local congestion excess but systemic deficiency, I do not advocate clearing." Zhu believed, "Herbs that support and benefit Primordial Yang are mostly warming and warming-type substances. The character 'Warming' contains the meaning of tonification." Therefore, "Regardless of whether the pathogen is organic or inorganic, if the disease presents as deficiency, the method always involves Warming." The above discussions played a role in awakening people from deafness and drowsiness, correcting the contemporary malpractice of abusing Cold/Cool herbs and indiscriminately using Yin-nourishing and cloying herbs.
2. New Interpretations of Commonly Used Medicines: Zhu liked using Fu Zi to tonify Yang Qi and did not advocate using Ren Shen. He believed that although both have effects of strengthening the heart and securing collapse, the mechanism of Shanghan is at the exterior, and toxic pathogens are best expelled outward. If Ren Shen is used due to deficiency, "Ren Shen secures the exterior, blocking the path of pathogen expulsion," "This goes against natural healing capacity. Therefore, in Shanghan with deficient upright Qi, one should prefer Fu Zi over Ren Shen, because Fu Zi moves while Ren Shen stays." However, Fu Zi is fierce in nature, warming but not anchoring. "Yang is not嫌 of excess; anchoring is precious." Therefore, it must be combined with Long Gu and Ci Shi to avoid the risk of rebellion, controlling fierceness to achieve goodness, which depends entirely on appropriate prescription. Thus, Zhu commonly used "Fu Zi to振奋 (stimulate/excite) cells and activate resistance to repel pathogens." Also, considering "the heart is the hub of blood transport, and when fatigued and showing signs of decline, Jujube (Da Zao) and Fu Zi strengthen it," supporting Yang and strengthening the heart, invigorating Qi and activating blood complement each other. Thus, these four herbs were most commonly used by him for supporting upright Qi. As for Shu Di Huang, he believed that although it can nourish the hundred bones, its Yin-cloying nature hinders pathogen expulsion, so he rarely selected it. He said, "Wise men believe pathogens should have an outlet. In clearing and nourishing formulas, adding dispersing and penetrating herbs, such as using Sheng Di Huang (Raw Rehmannia) with Dou Chi (Fermented Soybean)," but "if treated this way, losses outweigh gains," which is not worth emulating. This is the general approach to his supportive medication. Another characteristic is his high regard for the role of Ma Huang and Gui Zhi. He believed, "Ma Huang and Gui Zhi are the main medicines for Shanghan," with two functions: "one is regulating body temperature, and the other is excreting toxins," because "Ma Huang and Gui Zhi promote blood flow outward, dispersing heat and detoxifying simultaneously." Therefore, they are essential in the early stage of Shanghan, because "inducing sweating and releasing the muscle layer cannot eliminate organic pathogens, but once the trigger is removed and there is a mechanism to regulate body temperature, the weeds are cleared, and the internal pathogens are isolated." After the exterior is resolved, in the middle and late stages, he still commonly used Ma Huang and Gui Zhi, aiming to "use sweating to excrete toxins, thereby excreting old waste products produced by the body's resistance and toxins in the blood that have not been neutralized." Moreover, he believed that promoting blood flow outward can reduce inflammation in internal lesions, conforming to the principle of induction. Pathology returns to physiology, and healing occurs naturally. Thus, their effect cannot be compared to herbs like Dou Chi or Dou Juan.
Conclusion
Since the Ming and Qing dynasties, Warm Disease theory became prominent, and people exclusively followed the Ye School. "Thus, clearing methods became prevalent. Some physicians spent their entire lives not using Zhang Zhongjing's methods, while reading the formulas of Ye Tianshi, Wang Mengying, and Wu Jutong thoroughly. This decadent style pervaded the nation; any slight dissent received no support." However, regarding the treatment of febrile diseases by the Ye School, is it true that their efficacy in cutting off and reversing the disease is excellent, and simply following them without error is sufficient? This question deserves consideration. But in modern medical practice, using Cold/Cool herbs to treat exogenous diseases, even if ineffective, often incurs no blame. For instance, He Xin treated Ms. Xu Shaoqing's wife, "administered ten doses of clearing and resolving, but the disease did not diminish slightly." Then Wang Mengying was consulted, who praised, "Fortunately, we met a skilled hand; having not administered warming and dispersing herbs, there is no fear." Conversely, when Zhu treated Mr. Xu's younger brother with only one dose of Pungent-Warm herbs and the disease did not subside slightly, the physician blamed the medication error. This is why contemporary physicians viewed Ma Huang and Gui Zhi as snakes and scorpions. Under these historical conditions, Zhu dared to disregard classical dogma, feared not offending contemporary sages, carved a new path, and vigorously promoted Warm Disease treatments. This spirit is very valuable. Although his theory inevitably had shortcomings, it was ultimately a flaw in a beautiful jade.
Note: Refers to Broad Sense Shanghan.
Excerpts from *Re Wen Bian Huo* (Differentiating and Confuting Warm Diseases)
*Re Wen Bian Huo*, authored by Zhang Juying of Jiangyin. This book was originally a lecture manuscript compiled by Zhang when he served as a teacher of Warm Diseases at the Shanghai National College of Traditional Chinese Medicine in 1919. It made listeners "forget fatigue," had a certain impact, and later, "fragments were published in the college journal. Readers praised them as profound words, thanked me for the praise, and urged publication. Thus, I revised and prepared it for printing." First published in August 1933, a second edition came out in August the following year, and a third edition in June 1940. Printed by Minyou Printing Company, distributed by Zhang's Medical Residence, and sold by Shanghai Qianqingtang and the Traditional Chinese Medicine Book Bureau. However, the print run was small, and it was not reprinted after liberation; it is now rarely circulated in society. Therefore, the viewpoints in the book are little known. Here, I extract the essence and provide a brief introduction.
I. Purpose of Writing