李士材先生《医宗必读》书，广为流布也。先生大意，多得之王宇泰《准绳》，而立论
则宗《薛氏十六种》。其论中风一症，则辨别真类；泄泻之治，立法昭明；心胃之痛，详加
注别；咳嗽、腰痛，皆分外感内伤；肿胀之症，分别虚实寒热，俱无遗仪者矣。但其中尚有
未纯之处，前此相沿成弊，如∶首论伤寒传至三阴之条，误引直中阴经之方，混一立治。夫
先起三阳，以后传至三阴，乃是传经之阳证，经虽属阴，邪则阳邪，故《伤寒》经云∶先发
热后发厥，此乃是传经之邪，非直中阴经寒证，是热深厥深之谓也。今先生反用直中阴经阴
证之方，而曰轻则理中汤，重则四逆汤；后于直中阴经条下，又云∶初起不发热，便是寒证
者，名为直中阴经之寒症，亦以此二汤主之。夫传至三阴，阳症也；直中阴经，阴症也。一
寒一热，二症天壤，而以一法混治，岂理也哉。至论虚劳一症，于吐血条下，首列苏子降
汤一方，极为不可。丹溪先生曰∶口鼻出血，皆是阳盛阴虚，法当补阴抑阳。又曰犀角之性
，能升散一切有余之火，若阴虚者用之，宁免飞扬之患乎。夫犀角清凉辛散，尚为阴虚者所
戒，而苏子、前胡、半夏、沉香辛温升散之味，岂为虚劳、吐血之所宜乎。此乃外感吐血
之方，不应列入虚劳、吐血条内，先生因见《准绳》书，失于分别，是以辗转相误。后张三
锡先生集《治法汇》，独删去此方，良有苦心也。至痢疾一症，有四时寒热之不同，今先生
混引《卫生宝鉴》所引经文，脾泄、肾泄、内伤痢症之说，而归重于脾肾二经立论。不知
脾传肾，肾传脾，乃论五脏相承内伤痢，非所论夏秋热痢之条。今先生论中，既曰痢起夏秋
，湿蒸郁热，亦论夏秋之痢矣。即当从秋令燥金阳明司令立论，而归重于肠胃二经，不宜牵
入脾肾去。夏秋之先水泄，后脓血，先脓血，后水泄，乃是手足阳明肠胃之湿热症，非脾肾
相传之微邪贼邪内伤症也。古人云∶大肠受病，则气凝注而成白痢；小肠受病，则血凝注而
成赤痢；大小肠均受其病，则赤白相杂而下。胃之湿热，下淫于大小肠者亦如此。即按经文
，曰肠 下血，曰肠 下白沫，曰肠 下脓血，诸条之论，皆以肠字立言，不曰脾 、肾
，而曰肠 ，则知痢症当以肠字为主矣。今先生论中，脱却肠字本题，而独重于脾肾二脏，
则夏秋之痢，先生欲补此两脏乎，抑欲温此两脏也。夫脾泄肾泄，藏气不足，内伤之虚症，
藏症也。夏秋之痢，肠胃受邪，外感之实症，腑症也。内伤不足，外感有余，二者天壤，即
有少阴下痢脓血一症，乃是手少阴心主为患，非足少阴脾传肾之一症，故《保命集》以少阴
痢曰小肠泄，以心与小肠为表里，心移热于小肠，小肠移热于大肠，则下痢脓血，以手少阴
心经主血故也。经虽属阴，症则阳邪，如伤寒阳症传阴经之比也。夫夏秋之痢，先要究其致
病之根，当五六月巳午丙丁行权，而庚金大肠受克于夏令之时，预伤其金水，至秋燥金行令
，金被火刑，熏烁下溜，赤属火之本来，白属金之本色，而赤白相杂之痢作矣。即或纯白无
红，虽非心火所乘，亦为素秋燥火太旺，伤其金位本身，故白色溶化而下，此为乘令而得病
者也。今先生言言牵带脾肾，妄存温补固涩横格胸中，致令痴人说梦，便有初起之痢，肠胃
壅滞，热郁于内，反见外寒兼化之象，误认虚寒，竟以古人辛温发表方中，妄加补涩之药，
混活湿热燥热之痢；不知古人辛温散表，乃治寒湿之痢也。症重者为害匪轻，症轻者迁延变
重，即有用温补能愈此疾者，非前医大用祛积，积气已清，即寒凉直进，失加向导，抑遏中
州，偶遇辛温，开通郁结，实处得辛温散结之功，非得温补之力也。夫湿郁一痢，从时令寒
湿之加临，外郁表邪，内壅积滞，是以用辛温之药，然亦但取其辛温散表，非取其辛温温补也
。夫治痢过用寒凉克削，诚为不可，但起内湿火燥火，失于清利，则肠胃顷刻腐烂，补脾补
肾，乃是后来调理法也。故曰视其缓急，调其气血，表症在者，汗之散之；里症急者，清之
利之。至痢症中腹痛一门，有积滞壅塞之痛，用下药以行之；有气郁大肠之痛，用苦梗以开
之；有气血不和之痛，用芍药以和之。今止举气郁一条，曰以桔梗开之，下曰以芍药为主，
不分二味收散不同，混叙气郁条内，又无积滞作痛应下本条，似乎腹痛之痢，再无下行之法
。又云恶寒者加干姜，恶热者加黄连。夫症有似阴似阳兼化之假象，宜察内症脉息，未可以
恶寒恶热为据也。后肛痛一条，上云热流于下，用槐花、木香是矣。又云挟寒者用理中汤，
挟字下得不妥。《原病式》云∶岂有寒热夹杂于肠胃间乎。夫肛痛初起，再无寒痛之理，痢
之日久，然后见痛，方为元气下陷，然止宜用补中益气汤以升提之，未可用理中汤以治。因
肛痛皆是湿热下流，燥火闭塞。即痢之日久者，亦止宜于补，未宜于温。即令虚矣，寒则未
必寒也。若是虚而兼寒，则肛门当不禁而无疼痛矣。又曰《局方》、复庵，例用辛热；河间
、丹溪，例用苦寒，何其执而不圆。不知夏秋之痢，与四时之痢不同。夏秋之痢，本于湿热
，但有湿淫燥淫之别，从治正治之分，有邪凝内伏之虞。是以用辛散以治寒湿之痢，此宗《
内经》湿淫于内，治以苦热，湿淫所胜，半以苦热，而开湿淫为痢，表症居多之法门也。河
间、丹溪，例用苦寒，盖谓夏秋之痢，燥火为患，热毒壅害肠胃，此时若效从治之法，则燥
火而遇辛温，肠胃顷刻焚烂，是以用苦寒宣利之剂，以为正治之法，此宗《内经》热淫于内
，治以咸寒，热淫所胜，治以苦寒，而开燥热为痢，里症居多之法门也。用温用寒，因发表
攻里二法各别。今先生不发明四公之意，开示后人，反毁四公，今后学不明，余今较正伤寒
例，仍遵仲景先生之法，夏秋之痢，当分燥火湿火；四时之痢，当分外感内伤，时行疫痢，
当分六气岁气，如雨湿之年，流衍之纪，宜用发表者，以辛凉辛温之法治之。亢旱之年，赫
曦之政，宜用攻里者，以苦寒咸寒之味治之，深彰先生之道，而全先生之书也。
李士材先生的《医宗必读》一书，广泛流传于世。先生的主要观点，大多来源于王宇泰的《准绳》，而立论则尊崇《薛氏十六种》。先生对于中风一症，能够辨别真假类证；对于泄泻的治疗，立法清晰明确；对于心胃疼痛，详细加以注解区别；对于咳嗽、腰痛，都区分了外感和内伤；对于肿胀之症，分别虚实寒热，都没有遗漏仪轨了。但是其中还有不够纯粹的地方，此前沿袭形成的弊端，例如：首先论述伤寒传至三阴的条文，错误地引用直中阴经的方剂，混淆在一起统一治疗。凡是先起于三阳，以后传至三阴，这是传经的阳证，经络虽然属于阴，邪气却是阳邪，所以《伤寒论》经文说：先发热的后发厥冷，这是传经的邪气，不是直中阴经的寒证，这就是所谓“热深厥深”的意思。现在先生反而使用直中阴经阴证的方剂，说道轻症用理中汤，重症用四逆汤；后来在直中阴经条下，又说：初起不发热，就是寒证的，名为直中阴经的寒症，也用这两张汤药主治。传至三阴，是阳症；直中阴经，是阴症。一寒一热，两种病症天壤之别，却用一种方法混合治疗，这合乎道理吗？至于论述虚劳一症，在吐血条下，首先列出苏子降气汤一方，极为不妥。丹溪先生说：口鼻出血，都是阳盛阴虚，治法应当补阴抑阳。又说犀角的药性，能升散一切有余的火邪，如果阴虚的人使用它，难道能避免飞扬（耗散正气）的祸患吗？犀角清凉辛散，尚且被阴虚者所禁忌，而苏子、前胡、半夏、沉香这些辛温升散的药物，难道是虚劳、吐血所适宜的么？这是外感吐血的方子，不应该列入虚劳、吐血条内，先生因为见到《准绳》这本书，失于分辨，因此辗转相互误用。后来张三锡先生编纂《治法汇》，单独删去了这一方，确实是有良苦用心的。至于痢疾一症，有四时寒热的不同，现在先生混淆引用《卫生宝鉴》所引用的经文，脾泄、肾泄、内伤痢症的说法，而归重于脾肾二经立论。不知道脾传肾，肾传脾，是论述五脏相承的内伤痢，不是论述夏秋热痢的条文。现在先生的论述中，既然说痢疾起于夏秋，湿蒸郁热，也是论述夏秋的痢疾了。就应当从秋令燥金阳明司令立论，而归重于肠胃二经，不宜牵涉入脾肾去。夏秋的先水泄，后脓血，先脓血，后水泄，这是手足阳明肠胃的湿热症，不是脾肾相传的微邪贼邪内伤症。古人说：大肠受病，则气凝注而成白痢；小肠受病，则血凝注而成赤痢；大小肠均受其病，则赤白相杂而下。胃的湿热，下淫于大小肠的也是如此。即使按照经文，说肠下血，说肠下白沫，说肠下脓血，诸条的论述，都是以肠字立言，不说脾、肾，而说肠，就知道痢症应当以肠字为主了。现在先生的论述中，脱却了肠字本题，而独重于脾肾二脏，那么夏秋的痢疾，先生想要补益这两个脏呢，还是想要温煦这两个脏呢？脾泄肾泄，藏气不足，是内伤的虚症，是脏症。夏秋的痢疾，肠胃受邪，是外感的实症，是腑症。内伤不足，外感有余，两者天壤之别，即使有少阴下痢脓血一症，乃是手少阴心主为患，不是足少阴脾传肾的一症，所以《保命集》把少阴痢称为小肠泄，因为心与小肠为表里，心移热于小肠，小肠移热于大肠，则下痢脓血，因为手少阴心经主血的关系。经络虽然属于阴，病症则是阳邪，如同伤寒阳症传阴经的情况一样。夏秋的痢疾，首先要探究其致病的根源，当五六月巳午丙丁行权之时，庚金大肠受克于夏令之时，预先损伤了金水，到了秋燥金行令，金被火刑，熏烁下溜，赤色属于火的本来颜色，白色属于金的本色，于是赤白相杂的痢疾发作了。即使纯白无红，虽然不是心火所乘，也是素秋燥火太旺，损伤了金位本身，所以白色溶化而下，这是乘时令而得的病。现在先生言言牵带脾肾，妄存温补固涩横亘胸中，致使痴人说梦，便有初起的痢疾，肠胃壅滞，热郁于内，反而出现外寒兼化的假象，误认为虚寒，竟然在古人辛温发表方中，妄加补涩的药物，混淆活治湿热燥热之痢；不知道古人辛温散表，是治疗寒湿之痢的。病症重的危害不小，病症轻的迁延变重，即使有用温补能治愈此疾的，也不是前医大用祛积，积气已清，或者寒凉直进，失去加向导（引经药），抑遏中州，偶遇辛温，开通郁结，实处得辛温散结之功，并非得到温补的力量。湿郁一痢，从时令寒湿的加临，外郁表邪，内壅积滞，所以用辛温的药物，然而也只是取其辛温散表，不是取其辛温温补。治疗痢疾过用寒凉克削，确实不可，但如果起内湿火燥火，失于清利，则肠胃顷刻腐烂，补脾补肾，是后来的调理方法。所以说视其缓急，调其气血，表症在的，汗之散之；里症急的，清之利之。至于痢症中腹痛一门，有积滞壅塞之痛，用下药以行之；有气郁大肠之痛，用桔梗以开之；有气血不和之痛，用芍药以和之。现在只举气郁一条，说以桔梗开之，下面说以芍药为主，不分二味收散不同，混叙气郁条内，又没有积滞作痛应下本条，似乎腹痛之痢，再无下行之法。又说恶寒者加干姜，恶热者加黄连。病症有似阴似阳兼化的假象，宜察内症脉息，不可以恶寒恶热为依据。后面肛痛一条，上面说热流于下，用槐花、木香是对的。又说挟寒者用理中汤，“挟”字用得不好。《原病式》说：难道有寒热夹杂于肠胃间吗？肛痛初起，再无寒痛的道理，痢疾日久，然后见痛，才是元气下陷，然而只宜用补中益气汤以升提之，未可用理中汤来治疗。因为肛痛皆是湿热下流，燥火闭塞。即使痢疾日久的，也只宜于补，未宜于温。即使令虚了，寒则未必寒也。如果是虚而兼寒，则肛门当不禁而无疼痛了。又说《局方》、复庵，例用辛热；河间、丹溪，例用苦寒，何其固执而不圆通。不知道夏秋的痢疾，与四时的痢疾不同。夏秋的痢疾，本于湿热，但有湿淫燥淫的区别，从治正治的分别，有邪凝内伏的忧虑。所以用辛散以治疗寒湿之痢，这是宗《内经》湿淫于内，治以苦热，湿淫所胜，半以苦热，而开湿淫为痢，表症居多的法门。河间、丹溪，例用苦寒，大概是说夏秋的痢疾，燥火为患，热毒壅害肠胃，此时如果效法从治之法，则燥火遇到辛温，肠胃顷刻焚烂，所以用苦寒宣利之剂，作为正治之法，这是宗《内经》热淫于内，治以咸寒，热淫所胜，治以苦寒，而开燥热为痢，里症居多的法门。用温用寒，因发表攻里二法各别。现在先生不发明四位公子的意思，开示后人，反而毁谤四位公子，导致后学不明，我现在校正伤寒条例，仍遵从仲景先生的方法，夏秋的痢疾，应当分燥火湿火；四时的痢疾，应当分外感内伤，时行疫痢，应当分六气岁气，如雨湿之年，流衍之纪，宜用发表者，以辛凉辛温的方法治疗。亢旱之年，赫曦之政，宜用攻里者，以苦寒咸寒的味道治疗，深深彰显先生的道，而保全先生的书。
Mr. Li Shicai's book *Yi Zong Bi Du* (Essential Readings for Medical Practitioners) is widely circulated. Mr. Li's main ideas are largely derived from Wang Yutai's *Zhun Sheng* (Standard Rules), and his theoretical stance reveres the *Xue Shi Shi Liu Zhong* (Sixteen Types by Master Xue). Regarding the syndrome of stroke (Zhong Feng, 中风), he distinguishes between true and false types; regarding the treatment of diarrhea (Xie Xie, 泄泻), his legal principles are clear and explicit; regarding pain in the heart and stomach, he provides detailed annotations and distinctions; regarding cough and lower back pain, he differentiates between external contraction (Wai Gan, 外感) and internal injury (Nei Shang, 内伤); regarding swelling syndromes, he distinguishes between deficiency/excess and cold/heat, leaving no ritual unaddressed. However, there are still impure aspects within it, perpetuating past errors. For instance, in the initial discussion on Taiyang disease (Shang Han, 伤寒) transmitting to the Three Yin meridians, he erroneously cites prescriptions for direct invasion (Zhi Zhong, 直中) of the Yin meridians, mixing them into a unified treatment. When a condition begins in the Three Yang meridians and subsequently transmits to the Three Yin meridians, this is an Yang syndrome of transmission (Chuan Jing, 传经). Although the meridians belong to Yin, the pathogen is Yang. Thus, the *Shang Han Lun* states: "Fever first, then cold extremities" refers to transmitted pathogens, not the cold syndrome of direct Yin invasion; this is what is meant by "the deeper the heat, the deeper the cold extremities." Now, Mr. Li instead uses prescriptions for Yin syndromes of direct Yin invasion, stating that for mild cases, Lizhong Tang (Cinnamon Twig and Atractylodes Decoction) is used, and for severe cases, Sini Tang (Frigid Extremities Decoction) is used. Later, under the section on direct Yin invasion, he says: "If there is no fever at the onset, it is a cold syndrome, named cold syndrome of direct Yin invasion," also treating it with these two decoctions. Transmission to the Three Yin is a Yang syndrome; direct invasion of the Yin meridians is a Yin syndrome. One is cold, one is hot; the two syndromes are worlds apart, yet they are treated with one method. Is this reasonable?
Regarding the syndrome of consumptive disease (Xu Lao, 虚劳), listing Su Zi Jiang Qi Tang (Perilla Seed Descending Qi Decoction) as the first prescription under the hematemesis (Tu Xue, 吐血) section is extremely inappropriate. Mr. Danxi stated: "Bleeding from the mouth and nose is due to excess Yang and deficiency Yin; the method should be to tonify Yin and suppress Yang." He also said: "The nature of Rhinoceros Horn (Xi Jiao, 犀角) can ascend and disperse all excess fire. If used by those with Yin deficiency, how can one avoid the disaster of scattering?" Since Rhinoceros Horn is cool, pungent, and dispersing, it is contraindicated for Yin deficiency, how much more so for Perilla Seed (Su Zi, 苏子), Peucedanum Root (Qian Hu, 前胡), Pinellia Tuber (Ban Xia, 半夏), and Agarwood (Chen Xiang, 沉香), which are pungent, warm, ascending, and dispersing? Are these suitable for consumptive disease and hematemesis? This is a prescription for external contraction hematemesis and should not be listed under consumptive disease hematemesis. Because Mr. Li saw the book *Zhun Sheng*, he failed to distinguish, thus leading to mutual error through repetition. Later, Mr. Zhang Sanxi, in compiling *Zhi Fa Hui* (Compilation of Treatment Methods), uniquely deleted this prescription, showing great care.
Regarding dysentery (Li Ji, 痢疾), there are differences in cold and heat across the four seasons. Now, Mr. Li confusingly cites scriptures from *Wei Sheng Bao Jian* (Precious Mirror of Health), discussing spleen diarrhea, kidney diarrhea, and internal injury dysentery, focusing his argument on the Spleen and Kidney meridians. He does not realize that "Spleen transmitting to Kidney, Kidney transmitting to Spleen" discusses internal injury dysentery caused by the mutual transmission of the Five Zang organs, not the summer-autumn heat dysentery discussed in other texts. In Mr. Li's discussion, since he mentions dysentery arising in summer and autumn due to dampness steaming and stagnant heat, he is indeed discussing summer-autumn dysentery. He should base his argument on the Autumn Dry Metal ruling by the Yangming meridian, focusing on the Stomach and Intestines meridians, rather than dragging in the Spleen and Kidney. Summer-autumn diarrhea starting with watery stool followed by pus and blood, or vice versa, is a damp-heat syndrome of the Foot and Hand Yangming Stomach and Intestines, not a subtle evil or thief evil internal injury syndrome of Spleen-Kidney transmission. The ancients said: "When the Large Intestine is diseased, Qi condenses and flows down, forming white dysentery; when the Small Intestine is diseased, Blood condenses and flows down, forming red dysentery; when both Large and Small Intestines are diseased, red and white mix and flow down." Damp-heat from the Stomach flowing down to the Large and Small Intestines is also like this. Even according to the scriptures, it says "Intestine bleeding," "Intestine white foam," "Intestine pus and blood." All these discussions use the character "Intestine" as the subject, not "Spleen" or "Kidney," but "Intestine." Thus, we know that dysentery should primarily focus on the Intestines. Now, in Mr. Li's discussion, he abandons the primary topic of "Intestine" and focuses solely on the Spleen and Kidney viscera. So, for summer-autumn dysentery, does Mr. Li wish to tonify these two viscera, or warm them? Spleen diarrhea and kidney diarrhea involve insufficient organ Qi, being internal injury deficiency syndromes, which are Zang syndromes. Summer-autumn dysentery involves pathogens affecting the Stomach and Intestines, being external contraction excess syndromes, which are Fu syndromes. Internal injury deficiency and external contraction excess are worlds apart. Even if there is a syndrome of Shaoyin dysentery with pus and blood, it is caused by the Hand Shaoyin Heart, not the Foot Shaoyin Spleen transmitting to Kidney. Therefore, *Bao Ming Ji* calls Shaoyin dysentery "Small Intestine Diarrhea," because the Heart and Small Intestine are exterior-interior pairs; Heart transferring heat to the Small Intestine, and Small Intestine transferring heat to the Large Intestine, results in dysentery with pus and blood, because the Hand Shaoyin Heart governs Blood. Although the meridian belongs to Yin, the syndrome is a Yang pathogen, similar to Yang syndromes of Shanghan transmitting to Yin meridians.
For summer-autumn dysentery, one must first investigate the root cause. During May and June, when Si, Wu, Bing, and Ding energies prevail, the Geng Metal Large Intestine is controlled by the Summer Fire energy, pre-damaging Metal and Water. When Autumn Dry Metal rules, Metal is punished by Fire, scorching and flowing downward. Red belongs to the original color of Fire, White belongs to the original color of Metal, and thus red-and-white mixed dysentery occurs. Even if purely white without red, although not attacked by Heart Fire, it is due to excessive Autumn Dry Fire damaging the Metal position itself, causing white fluid to dissolve and flow down. This is illness acquired by following the seasonal command. Now, Mr. Li constantly drags in the Spleen and Kidney, harboring delusions of warming, tonifying, and astringing, leading to absurdities. For early-stage dysentery with Stomach and Intestines congestion and internal heat stagnation, there may appear symptoms of external cold transformation. Misidentifying this as deficiency-cold, one might recklessly add tonifying and astringing herbs to ancient pungent-warm exterior-releasing formulas, confusingly treating damp-heat and dry-heat dysentery. One does not know that ancient pungent-warm exterior-releasing methods treat cold-damp dysentery. Severe cases cause significant harm; mild cases linger and worsen. Even if some recover with warming-tonifying methods, it is not because the previous physician greatly removed accumulation and cleared Qi, nor because cold-pungent methods entered directly without guidance, suppressing the Middle Jiao, and accidentally encountering pungent-warm herbs that opened stagnation, gaining the effect of resolving knots with pungent-warm properties, rather than the power of warming-tonifying. For damp-stagnation dysentery, arising from seasonal cold-damp influences, external constraint of exterior pathogens, and internal congestion of accumulation, pungent-warm medicines are used. However, this only utilizes their pungent-warm exterior-releasing property, not their warming-tonifying property. Overusing cold-purgative methods for dysentery is indeed inadvisable, but if internal damp-fire and dry-fire arise and fail to be cleared and promoted, the Stomach and Intestines will rot instantly. Tonifying Spleen and Kidney is a later conditioning method. Therefore, it is said: observe urgency, regulate Qi and Blood; if exterior syndrome exists, sweat and disperse it; if interior syndrome is urgent, clear and promote it.
Regarding abdominal pain in dysentery, there is pain from accumulation stagnation obstruction, treated with purgatives to move it; there is pain from Qi stagnation in the Large Intestine, treated with Platycodon Root (Jie Geng, 桔梗) to open it; there is pain from Qi and Blood disharmony, treated with Peony Root (Bai Shao, 白芍) to harmonize it. Now, only the Qi stagnation item is mentioned, saying "open with Platycodon," and below it says "take Peony as the main herb," failing to distinguish the different collecting and dispersing actions of these two herbs, mixing them into the Qi stagnation section. There is also no specific section for pain requiring purgation due to accumulation, making it seem as if there is no descending method for dysentery with abdominal pain. It also says: "Add Ginger (Gan Jiang, 干姜) for aversion to cold, add Coptis Rhizome (Huang Lian, 黄连) for aversion to heat." Syndromes may have pseudo-symptoms resembling Yin-Yang combined transformation; one should examine internal symptoms and pulse, not rely solely on aversion to cold or heat.
Later, in the anal pain section, it says above: "Heat flowing downward, use Sophora Flower (Huai Hua, 槐花) and Aucklandia Root (Mu Xiang, 木香)," which is correct. It also says: "For those with accompanying cold, use Lizhong Tang." The word "accompanying" (Xia, 挟) is poorly chosen. *Yuan Bing Shi* asks: "How can cold and heat mix in the intestines and stomach?" Anal pain at onset has no logic of cold pain. Only after long-term dysentery does pain appear, indicating sinking of Yuan Qi; however, only Buzhong Yiqi Tang (Tonify the Middle and Augment the Qi Decoction) should be used to lift it, not Lizhong Tang. Because anal pain is always damp-heat flowing downward and dry-fire blocking. Even for long-term dysentery, only tonification is suitable, not warming. Even if deficient, it is not necessarily cold. If deficient and accompanied by cold, the anus would be incontinent without pain. It also says: "Ju Fang and Fu An typically use pungent-hot; Hejian and Danxi typically use bitter-cold. How rigid and inflexible!" They do not know that summer-autumn dysentery differs from four-season dysentery. Summer-autumn dysentery originates from damp-heat, differing in damp dominance vs. dry dominance, and in following-treatment vs. direct-treatment, with concerns of pathogen condensation and internal retention. Thus, pungent-dispersing is used to treat cold-damp dysentery, following *Nei Jing*: "Dampness invading internally, treat with bitter-hot; when dampness prevails, half with bitter-hot," opening the door for dampness-induced dysentery where exterior syndromes predominate. Hejian and Danxi typically use bitter-cold, likely meaning that for summer-autumn dysentery, dry-fire causes harm, and heat-toxin congests and damages the Stomach and Intestines. At this time, if one follows the method of following-treatment, dry-fire meeting pungent-warm will cause instant burning of the Stomach and Intestines. Therefore, bitter-cold promoting and clearing agents are used as direct-treatment methods, following *Nei Jing*: "Heat invading internally, treat with salty-cold; when heat prevails, treat with bitter-cold," opening the door for dry-heat-induced dysentery where interior syndromes predominate. Using warm or cold depends on whether the methods are exterior-releasing or interior-attacking. Now, Mr. Li does not elucidate the intentions of the four masters to instruct future generations, but instead slander them, causing confusion among learners. I now correct the Shanghan examples, still adhering to Mr. Zhongjing's methods: summer-autumn dysentery should be divided into dry-fire and damp-fire; four-season dysentery should be divided into external contraction and internal injury; epidemic dysentery should be divided by Six Qi and Annual Qi. In years of rain and dampness, such as the Year of Overflow, exterior-releasing methods using pungent-cool and pungent-warm treatments are appropriate. In years of drought, such as the Administration of Blazing Heat, interior-attacking methods using bitter-cold and salty-cold flavors are appropriate. This deeply manifests Mr. Li's Way and preserves Mr. Li's book.