张景岳先生，博览岐黄，定为《全书》，分门别类，可谓周详，文笔亦极畅达，可谓医
中之
通人，非吴又可辈浅率粗疏，所能望见于万一也。惜乎偏于温补，往往误人。夫天以阴阳化
生万物，《内经》亦云“阴平阳秘，精神乃治”，阴阳之不可偏废也明矣。乃其书专重补阳
，至引陶宏景说“阳气一分不尽不死”为说。不知此乃陶君学仙之说，非谓医也。其下联云
∶阴气一分不尽不仙。然则人尽可阴气全无耶?夫阴生阳，阳生阴；孤阴不生，独阳不长。
理之常也。彼异端邪说，何可用以济世?且宏景之论果信，彼山中修炼，想应重浊之阴尽去
，清轻之阳独全，必能飞升仙去，何以《梁书》纪其卒时不过八十一岁?今人并不修炼，而
寿过陶君者甚多。其说尚足信耶?而景岳且欲宗其说以寿世，用药必偏于温，岂不惑欤?
尤可异者，景岳称阳药为君子，阴药为小人。夫神农尝百草，上、中、下三品约三百味
，其
中阴药多于阳药，神农岂重小人者耶?且其《新方八阵》，亦颇用阴药。如五阴煎，无一非
以阴药为君；其他方，归、地尤所常用。岂景岳亦爱用小人耶?至论吐血一症，专主薛氏，
以为吃童便百无一死，吃凉药百无一生。夫当火性上炎，吐血鲜红涌出不止，此时犹执引火
归原之说，以桂、附投之，岂不火上浇油耶?予曾见南门王姓者，得吐血症，某医用景岳治
法，遂狂吐不止，直至血尽而亡。又见有张氏子得吐血症，某医仍用景岳法，仅服一剂，大
吐不止。予见尚可救急，以犀角地黄大剂投之，连服四剂而愈，今已二十年，并未复发。吃
凉药者百无一生，信乎否乎?在景岳高手，即或有误，必能自救其偏。而今人如执其说，其
不至于杀人者鲜矣!
至景岳尚论前人，专驳河间、丹溪。夫河间《原病式》专主用寒，实未免于偏；丹溪谓
一水
能胜二火，专主养阴，不善学人，亦未免偏胜之弊，景岳议之可也。然不自知其偏于温补，
凡论一症，必归到温补，即实系阴虚发热、脉数等症，又以为假热假数，或又抱定甘温能退
大热，谓语出东垣，必然无误，多方曲诱，必要人学其温补而后已。此其偏之为害，不更甚
于刘、朱二公耶?
尝见我辈中有宗景岳者，得其参附理阴煎一方，以为阴阳互用、气血双补，又有可加麻
、桂
之论，虽外感可以攻补并用，于是奉为秘方。适赴金河考试，曾以此治好一人，于是相传某
氏出一名医，而其人亦遂业医悬壶，凡遇疑难症，每投是方，不意渐多不效，甚且遗人祸殃
，乃改用果子药，有责以不用重剂者，则仍以参附理阴应之，而终无金河之效矣。然其僻性
，终身不改，后其家有病时邪者，以此投之，发黄而死。景岳之误人，岂不甚哉!虽然此非
景岳之误人，亦其人之不善学而自误耳!参附理阴煎实系名方，用之得当，实有大效，予
治李耀西子，用至十余剂，几于起死回生，仿《寓意草》有案可证。
药不执方，相宜而用。温凉攻补，用之得当，无非救人；用之不当，无非杀人。景岳专
于温
补，似乎人能学之，医无余蕴矣，此则《景岳全书》之过。吾家向有此书，予知其善而惜其
偏，曾遍阅而驳正之，惜夷乱失落。后人有学医者，此书不可不读，特为买补。但知医而不
知有《景岳全书》不可，知景岳而不知偏于温补之害不可。予老矣!不能复为驳正。读景岳
者，先观此诊，后阅《全书》，将知其善而不受其害，于医道其庶几乎!
或问假热之症，亦实有之。尝见有外现发热，医者专于清热，屡用寒凉，而热不退，反
致口
味不甘，饮食减少；或用温和之品，升扶胃气，而饮食加增，外热自退。此岂非假热之症，
而宜于温补乎?是景岳之论，诚不谬也。予应之曰∶是诚然矣。但亦有外现恶寒，而内实有
热者；有外寒愈甚，而内热愈重者；有愈服热药而外寒愈甚者。所谓同气相求之症，予屡见
之，而景岳未议及此，殆欲自成一家，偏于温补耳!如道光二十三年，正月天寒，李楚生兄
得恶寒症，周身凛凛。某医屡投温散，兼加辛热，而其寒愈甚，且汤饮不下。予诊其脉不浮
而急数异常，知其热郁胸胃，投以犀角地黄，一服而寒止，再服而身温进食。此岂非假寒，
非凉药不能透解乎?设使景岳于热辨其假，于寒亦辨其假，双管齐下，使后人知寒热皆当明
辨，庶学人不至不偏。乃第言假热而不言假寒，岂非偏于温补乎?
且尤有令人闷闷者，如吐酸一症，刘河间以为属热，景岳以为属寒。河间曰∶酸者木之
味也
，由火盛制金，金不能平木，则肝木自甚，故为酸也。如饮食热则易于酸矣，或以吐酸为寒
者误也。而景岳则本东垣之说，以为吐酸者收气也，西方肺金旺也，寒水乃金之子，子能令
母实，故用大咸热之剂泻其子，以辛热为之佐，而泻肺之实，病机作热攻之误矣。河间谓如
饮食热则易酸，夏令暑热，饮食易酸，其明证也。景岳则谓食在釜中，能化而不能酸者，火
力强而速化无留也，若起置器中，必久而后酸，此停积而酸，非因热而酸也。二名家之论，
如水火之不同，学人将何所适从乎?不知吐酸一症，有属热者，有属寒者。
或乍感风寒，立即作酸作吐，此化热不及，得不谓之寒乎?或并
未受寒，而肝火犯胃，因而吐酸，得不谓之热乎?大约此症出于胃，则属寒有之；由肝犯胃
，则属热有之。且果属寒，脉必沉滞；果属热，脉必弦数。乃二名家不分肝胃，不论脉象，
惟主热者执见无寒，主寒者执见无热，殊不可解。予诊病四十余年，所见吐酸之症，不可胜
数，大约属寒少而属热多，而妇人则尤多属热，盖十妇九肝气也。书曰∶曲直作酸。《素问
》云∶诸呕吐酸，皆属于热。河间论非无本，而景岳必反复辨论以驳之，毋乃欲成其温补家
数，而非中庸之道也乎!
或问景岳既过于偏，其书竟可废乎?予曰∶是何言也!景岳于医道，实三折肱者，故能集
为《
全书》，论虽时偏温补，而《全书》并不以温补为专主。试观《新方八阵》，其所用寒凉甚
多，如玉女煎、知柏八味，皆新方也，今人用之，亦垂不朽。至其温补之方，亦实有效，如
六
味回阳饮、参附理阴煎，用之得当，真有起死回生之功。且其聪明过人，如变理中汤为理阴
煎
、补中益气为补阴益气，皆有神悟，后学果玩索而有得焉，未尝不可大获其益。无如庸工，
并未遍睹《全书》，不能参观互用，惟得其一、二温补方，遂奉为家珍，妄行施治，致令受
其害者，归咎于温补之为害，而《景岳全书》似不可看也，岂不冤哉!总之，医书甚多，除
《内经》、《伤寒论》可谓无弊，此外鲜有不偏，全在善看，如景岳之偏，尚未及张子和之
十一。
子和字戴人，其书曰《儒门事亲》，偏于用凉，尤偏于忌补，专以汗、吐、下三法治病
，无
视为泛常，且多刊医案，载其成效，使人相信。殊不思经云∶大毒治病，十去其六；常毒治
病，十去其七；小毒治病，十去其八；无毒治病，十去其九。歧黄用药之慎如此，何戴人鲁
莽无忌耶?设以其书与景岳并看，几有天渊之隔。学人将何所适从?平心而论，《景岳全书》
断不可废，《儒门事亲》除玉烛散一方可存，余则竟废之可也。或问张子和似亦名医，何其
书偏僻太甚?盖子和元人也，元起于极北，北方风气刚劲，人之体质壮实异常。试观宋当日
者，燕云六州为辽所据，在宋之北，而宋人畏辽；金起于辽之北，而辽又畏金；元起于金之
北，而金又畏元；卒之元灭金灭宋，如拉枯摧朽。其人所食皆牛羊肉，所饮皆牛羊乳，强壮
非凡，有病类多热症实症。子和生当其时，鲜有虚寒之症，故用药以补为戒，惟取寒凉攻伐
，想多获效，故其书亦传。迨至前明，非复元人气候，体质更改，而庸庸者狃于故习，仍守
戴人之法，焉有不害人者?故王、薛、张、冯皆主温补，景岳又重温补者，亦补偏救弊之意
也。但久之又久，或又狃于景岳之说，则未免有弊耳!总之，戴人之书，今竟无用，而景岳
之宜酌用。四方风气不同，南北之分尤甚，今北人服药，大黄用至一、二两而无妨，南人则
五、七钱而难受。或生于南方而常居北方，所食
者面饭，所用者煤火，病果当下，少用大黄而竟不灵；或生于北方而常居南方，饮食一切与
北迥异，病即当下，过用大黄而亦不受。惟医者细心审问，庶几无误。若夫禹功散、浚川散
、琥珀散等方，以牵牛、甘遂、芫花、大戟等药，随手妄用，则断乎不可也!
张景岳先生，博览岐黄之术，编撰成《景岳全书》，分门别类，可谓详尽周密，文笔也极为流畅通达，可以说是医学中的通才，绝非吴又可等人那种浅薄轻率、粗疏简陋所能企及万一的。可惜他偏重于温补疗法，往往因此误人。天地依靠阴阳化生万物，《内经》也说“阴气平和，阳气固秘，精神才能正常”，可见阴阳是不可偏废的。然而他的书专门重视补阳，甚至引用陶宏景的话说“阳气一分不尽则不死”作为理论依据。却不知道这是陶君修道成仙的说法，并非医学道理。他的下联说：“阴气一分不尽不仙”。既然这样，难道人可以完全没有阴气吗？阴中生阳，阳中生阴；孤阴不能生长，独阳不能发育。这是常理。那些异端邪说，怎么能用来济世救人呢？况且如果陶宏景的理论确实可信，他在山中修炼，想必重浊的阴气已尽去，清轻的阳气独全，一定能飞升成仙，为什么《梁书》记载他去世时不过八十一岁？现在的人并不修炼，而寿命超过陶君的人很多。他的说法还值得相信吗？而景岳却想尊崇这种说法来造福世人，用药必定偏于温热，这难道不是糊涂吗？
更令人奇怪的是，景岳称阳药为君子，阴药为小人。神农尝百草，上、中、下三品大约三百味，其中阴药多于阳药，神农难道是看重小人吗？而且他的《新方八阵》，也很常用阴药。比如五阴煎，无一不是以阴药为主药；其他方剂中，当归、地黄更是常用。难道景岳也喜爱使用小人吗？至于论述吐血这一病症，专门推崇薛氏的观点，认为喝童便（童子尿）百无一死，吃凉药百无一生。当火性上炎，吐血鲜红涌出不止时，此时如果还坚持引火归原的说法，用桂枝、附子投药，岂不是火上浇油吗？我曾见过南门王姓的人，得了吐血症，某医生采用景岳的治法，于是狂吐不止，直到血尽而死。又见过有张家的儿子得吐血症，某医生仍用景岳的方法，仅服一剂，大吐不止。我见尚可救急，用犀角地黄汤大剂量投药，连服四剂而痊愈，到现在已经二十年，并未复发。说吃凉药者百无一生，真的如此吗？在景岳这样的高手那里，即使有误，也一定能自我纠正偏差。而现在的人如果执着于他的说法，不至于杀人的就很少了！
至于景岳喜欢评论前人，专门驳斥刘河间和朱丹溪。刘河间的《原病式》专门主张用寒凉药，实在未免于偏颇；朱丹溪说“一水能胜二火”，专门主张养阴，不善学习的人，也难免有偏胜的弊病，景岳议论他们是应该的。然而他自己不知道偏于温补，凡是论述一个病症，一定归结到温补，即使是实系阴虚发热、脉数等症状，他又认为是假热假数，或者又固执地认为甘温能退大热，说这话出自李东垣，必然无误，多方曲意诱导，非要让人学习他的温补之法才肯罢休。这种偏颇的危害，不比刘、朱二位先生更严重吗？
曾见我辈中有尊崇景岳的人，得到参附理阴煎一方，认为它是阴阳互用、气血双补，又有可以加麻黄、桂枝的论述，虽然外感病也可以攻补兼施，于是奉为秘方。恰逢去金河考试，曾用此方治好一个人，于是相传某氏出了一位名医，那人也就以此业医行医。凡遇到疑难病症，每必投此方，没想到渐渐多无效，甚至给人带来祸殃，于是改用果子药（温和药物），有人责备他不重用峻剂，他仍以参附理阴煎应对，最终没有金河那样的疗效了。然而他那偏僻的性格，终身不改，后来他家有患时邪病的，用此方投药，发黄而死。景岳误人，难道不很严重吗！虽然如此，这也不是景岳误人，也是那个人不善于学习而自误罢了！参附理阴煎确实是名方，用得恰当，确实有大效，我治疗李耀西的儿子，用到十余剂，几乎起死回生，仿照《寓意草》有案可证。
用药不固执于成方，适宜而用。温凉攻补，用得恰当，无非是救人；用得不当，无非是杀人。景岳专注于温补，似乎人能学它，医学就没有剩余的了，这是《景岳全书》的过错。我家向来有此书，我知道它的长处而惋惜它的偏颇，曾遍阅并驳正它，可惜因战乱失落。后人如果有学医的，此书不可不读，特地买来补入。但是只知道医术而不知道有《景岳全书》不行，知道景岳而不知道偏于温补的危害也不行。我老了！不能再进行驳正。读景岳书的人，先观看这篇诊论，后阅读《全书》，将知道它的长处而不受其害，对于医道大概就差不多了吧！
有人问假热的病症，也确实存在。曾见有外现发热，医生专注于清热，屡用寒凉药，而热不退，反而导致口味不甘，饮食减少；或用温和之品，升扶胃气，而饮食增加，外热自然消退。这难道不是假热的病症，而宜于温补吗？这是景岳的论述，确实没有错啊。我回答说：这确实是这样。但也有外现恶寒，而内实有热者；有外寒愈甚，而内热愈重者；有愈服热药而外寒愈甚者。所谓同气相求的病症，我屡见不鲜，而景岳未议论到此，大概是想要自成一家，偏于温补罢了！如道光二十三年，正月天寒，李楚生兄得恶寒症，周身凛凛发抖。某医屡投温散药，兼加辛热药，而其寒愈甚，且汤饮不下。我诊其脉不浮而急数异常，知其热郁胸胃，投以犀角地黄汤，一服而寒止，再服而身温进食。这难道不是假寒，非凉药不能透解吗？假如景岳在辨热时辨其假，在辨寒时也辨其假，双管齐下，使后人知道寒热皆应当明辨，那么学习者才不会偏颇。他只说假热而不言假寒，难道不是偏于温补吗？
况且更令人郁闷的是，如吐酸这一症状，刘河间认为属热，景岳认为属寒。河间说：酸是木的味道，由火盛克制金，金不能平抑木，则肝木自盛，所以为酸。如饮食热则易于变酸了，有人认为吐酸属寒是错误的。而景岳则根据李东垣的说法，认为吐酸是收气，西方肺金旺也，寒水是金之子，子能令母实，所以用大咸热之剂泻其子，以辛热为之佐，而泻肺之实，病机作热攻之误矣。河间说如饮食热则易酸，夏令暑热，饮食易酸，这是明显的证据。景岳则说食物在釜中，能化而不能酸者，是因为火力强而速化无留也，若起置器中，必久而后酸，这是停积而酸，非因热而酸也。两位名家的论述，如水火之不同，学习者将何所适从呢？不知道吐酸这一症状，有属热的，有属寒的。
或乍感风寒，立即作酸作吐，这是因为化热不及，能不称之为寒吗？或并未受寒，而肝火犯胃，因而吐酸，能不称之为热吗？大约此症出于胃，则属寒有之；由肝犯胃，则属热有之。且果属寒，脉必沉滞；果属热，脉必弦数。乃二名家不分肝胃，不论脉象，惟主热者执见无寒，主寒者执见无热，殊不可解。予诊病四十余年，所见吐酸之症，不可胜数，大约属寒少而属热多，而妇人则尤多属热，盖十妇九肝气也。书曰∶曲直作酸。《素问》云∶诸呕吐酸，皆属于热。河间论非无本，而景岳必反复辨论以驳之，毋乃欲成其温补家数，而非中庸之道也乎!
或问景岳既过于偏，其书竟可废乎?予曰∶是何言也!景岳于医道，实三折肱者，故能集为《全书》，论虽时偏温补，而《全书》并不以温补为专主。试观《新方八阵》，其所用寒凉甚多，如玉女煎、知柏八味，皆新方也，今人用之，亦垂不朽。至其温补之方，亦实有效，如六味回阳饮、参附理阴煎，用之得当，真有起死回生之功。且其聪明过人，如变理中汤为理阴煎、补中益气为补阴益气，皆有神悟，后学果玩索而有得焉，未尝不可大获其益。无如庸工，并未遍睹《全书》，不能参观互用，惟得其一、二温补方，遂奉为家珍，妄行施治，致令受其害者，归咎于温补之为害，而《景岳全书》似不可看也，岂不冤哉!总之，医书甚多，除《内经》、《伤寒论》可谓无弊，此外鲜有不偏，全在善看，如景岳之偏，尚未及张子和之十一。
子和字戴人，其书曰《儒门事亲》，偏于用凉，尤偏于忌补，专以汗、吐、下三法治病，无视为泛常，且多刊医案，载其成效，使人相信。殊不思经云∶大毒治病，十去其六；常毒治病，十去其七；小毒治病，十去其八；无毒治病，十去其九。歧黄用药之慎如此，何戴人鲁莽无忌耶?设以其书与景岳并看，几有天渊之隔。学人将何所适从?平心而论，《景岳全书》断不可废，《儒门事亲》除玉烛散一方可存，余则竟废之可也。或问张子和似亦名医，何其书偏僻太甚?盖子和元人也，元起于极北，北方风气刚劲，人之体质壮实异常。试观宋当日者，燕云六州为辽所据，在宋之北，而宋人畏辽；金起于辽之北，而辽又畏金；元起于金之北，而金又畏元；卒之元灭金灭宋，如拉枯摧朽。其人所食皆牛羊肉，所饮皆牛羊乳，强壮非凡，有病类多热症实症。子和生当其时，鲜有虚寒之症，故用药以补为戒，惟取寒凉攻伐，想多获效，故其书亦传。迨至前明，非复元人气候，体质更改，而庸庸者狃于故习，仍守戴人之法，焉有不害人者?故王、薛、张、冯皆主温补，景岳又重温补者，亦补偏救弊之意也。但久之又久，或又狃于景岳之说，则未免有弊耳!总之，戴人之书，今竟无用，而景岳之宜酌用。四方风气不同，南北之分尤甚，今北人服药，大黄用至一、二两而无妨，南人则五、七钱而难受。或生于南方而常居北方，所食者面饭，所用者煤火，病果当下，少用大黄而竟不灵；或生于北方而常居南方，饮食一切与北迥异，病即当下，过用大黄而亦不受。惟医者细心审问，庶几无误。若夫禹功散、浚川散、琥珀散等方，以牵牛、甘遂、芫花、大戟等药，随手妄用，则断乎不可也!
Mr. Zhang Jingyue (Zhang Jiebin) extensively studied the Yellow Emperor's Inner Canon and the Divine Farmer's Materia Medica, compiling them into the *Jingyue Quanshu* (Complete Works of Jingyue). He categorized diseases and treatments meticulously, which can be described as thorough and detailed. His writing style was also extremely fluent and accessible, making him a versatile scholar in medicine, far surpassing the superficiality and negligence of figures like Wu Keyou. It is a pity that he leaned heavily towards warming and tonifying methods, often leading to medical errors. Heaven and Earth generate all things through Yin and Yang; the *Neijing* (Inner Canon) states, "When Yin is peaceful and Yang is secure, spirit and vitality are regulated." This clearly indicates that Yin and Yang cannot be neglected. However, his book specifically emphasizes tonifying Yang, even citing Tao Hongjing's saying, "If not a single bit of Yang energy remains, one will not die," as theoretical support. He failed to realize that this was Tao's theory on achieving immortality through Daoist cultivation, not a medical principle. Tao's couplet continues: "If not a single bit of Yin energy remains, one will not become an immortal." If so, could humans exist with absolutely no Yin energy? Yin generates Yang, and Yang generates Yin; isolated Yin cannot grow, and solitary Yang cannot flourish. This is the constant law of nature. How can such heterodox theories be used to benefit the world? Moreover, if Tao's theory were truly credible, having cultivated in the mountains where heavy Yin should have been eliminated and light Yang preserved alone, he should have ascended to immortality. Yet, the *Book of Liang* records that he died at the age of eighty-one. Many people today who do not cultivate live longer than Tao. Is his statement still believable? And yet Jingyue wished to follow this theory to benefit future generations, prescribing medications biased towards warmth. Is this not confusing?
Even more strange is that Jingyue referred to Yang-tonifying herbs as "gentlemen" and Yin-nourishing herbs as "villains." When Shennong tasted hundreds of herbs, categorizing them into Upper, Middle, and Lower grades totaling about three hundred species, Yin herbs outnumbered Yang herbs. Did Shennong value villains? Furthermore, in his *New Formulas Eight Arrays*, he frequently used Yin herbs. For instance, *Wuyin Jian* (Five Yin Decoction) relies entirely on Yin herbs as the sovereign ingredients; in other formulas, *Danggui* (Angelicae Sinensis Radix) and *Dihuang* (Rehmanniae Radix) are commonly used. Does Jingyue also love using villains? Regarding the symptom of hematemesis (vomiting blood), he exclusively endorsed Xue's view, claiming that drinking child's urine ensures survival in almost all cases, while taking cooling medicines leads to death in almost all cases. When fire nature flares upward, causing bright red hematemesis that flows incessantly, persisting with the theory of "guiding fire back to its source" by administering *Guizhi* (Cinnamomi Ramulus) and *Fuzi* (Aconiti Lateralis Radix Praeparata) would only be adding oil to the fire. I once witnessed a Mr. Wang from the South Gate suffering from hematemesis. A certain physician applied Jingyue's method, resulting in uncontrollable violent vomiting until he bled to death. I also saw a son of the Zhang family suffer from hematemesis; another physician used Jingyue's method, and after just one dose, severe vomiting continued. Seeing that emergency rescue was still possible, I administered a large dose of *Xijiao Dihuang Tang* (Rhinoceros Horn and Rehmannia Decoction). After four doses, he recovered. Twenty years have passed since then, and the condition has never recurred. Is it true that those who take cooling medicines rarely survive? Even for a master like Jingyue, mistakes might occur, but he could likely correct his own biases. However, modern physicians who rigidly adhere to his views rarely avoid causing harm or death!
Regarding Jingyue's criticism of predecessors, he specifically refuted Liu Wansu and Zhu Danxi. Liu Wansu's *Yuanbing Shi* (Treatise on the Origin of Diseases) exclusively advocated cold-natured medicines, which was indeed somewhat biased. Zhu Danxi's assertion that "one water can overcome two fires" emphasized nourishing Yin; those who did not learn wisely fell into the trap of excessive bias. Jingyue's critique of them was justified. However, he failed to recognize his own bias towards warming and tonifying. In discussing any syndrome, he invariably concluded with warming and tonifying. Even in cases of definite Yin deficiency with fever and rapid pulse, he dismissed them as false heat and false rapidity, or stubbornly adhered to the idea that sweet-warm herbs can reduce high fever, citing Li Dongyuan as authority. He manipulated arguments to force learners to adopt his warming-tonifying approach. The harm caused by this bias is arguably greater than that of Liu and Zhu.
I once observed practitioners who revered Jingyue relying on *Shenfu Liyin Jian* (Ginseng and Aconite Decoction to Nourish Yin), believing it utilized mutual interaction between Yin and Yang and tonified both Qi and Blood. They added *Mahuang* (Ephedrae Herba) and *Guizhi* (Cinnamomi Ramulus) for exterior conditions, combining attack and tonification, and treated it as a secret formula. Upon passing an examination in Jinhe, he cured one patient with this formula, leading to rumors that a famous doctor had emerged from the Shi family. Consequently, he began practicing medicine. Whenever encountering difficult cases, he invariably prescribed this formula. Gradually, it became ineffective and even caused harm. He switched to mild fruit-based remedies. When criticized for not using strong agents, he reverted to *Shenfu Liyin Jian*, yet achieved no results comparable to his earlier success in Jinhe. His eccentricity remained unchanged throughout his life. Later, when a family member suffered from a seasonal pathogen, he prescribed this formula, leading to jaundice and death. Did Jingyue not cause significant harm? Although, this was not solely Jingyue's fault, but also the practitioner's failure to study properly, leading to self-harm. *Shenfu Liyin Jian* is indeed a renowned formula; when used correctly, it yields great effects. I treated Mr. Li Yaoxi's son with over ten doses, nearly bringing him back from the brink of death, as documented in *Yuyi Cao*.
Medicines should not be used rigidly according to fixed formulas but adapted to suitability. Warm, cool, attacking, and tonifying methods, when used appropriately, save lives; when misused, they kill. Jingyue focused exclusively on warming and tonifying, suggesting that mastering this makes one a complete physician. This is the flaw of *Jingyue Quanshu*. My family owned this book. Knowing its merits but lamenting its bias, I reviewed and critiqued it, but it was lost during turmoil. Future students of medicine must read it. One must know Jingyue but also understand the dangers of his bias towards warming and tonifying. I am old and cannot revise it further. Readers should first consult this critique before reading the *Quanshu*, so they may appreciate its strengths without suffering its harms, thus approaching mastery of medicine.
Someone asked: "False heat syndromes do exist. I have seen patients presenting with external fever. Physicians focusing on clearing heat repeatedly used cold medicines without success,反而 causing bad taste and reduced appetite. Using mild herbs to support Stomach Qi increased appetite and resolved external fever. Isn't this a false heat syndrome suitable for warming and tonifying? Doesn't this validate Jingyue?" I replied: "This is true. However, there are also cases of external chills with internal heat; where external chills worsen as internal heat intensifies; and where taking hot herbs exacerbates external chills. These are 'syndromes of seeking similar qi.' I have seen many such cases, yet Jingyue did not address them, likely aiming to establish his own school biased towards warming and tonifying. For example, in the first month of 1843 (Daoguang 23), due to cold weather, Brother Li Chusheng suffered from severe chills. A physician repeatedly prescribed warm-dispersing and acrid-hot herbs, worsening the chills and preventing intake of fluids. I diagnosed a non-floating, extremely rapid pulse, identifying heat stagnation in the chest and Stomach. I prescribed *Xijiao Dihuang Tang*. After one dose, chills stopped; after two, body temperature normalized and appetite returned. Wasn't this false cold, requiring cooling medicines to resolve? If Jingyue had distinguished false heat and false cold equally, teaching students to differentiate both, learners would not be biased. By only mentioning false heat and ignoring false cold, isn't he biased towards warming and tonifying?"
Furthermore, regarding acid regurgitation, Liu Wansu attributed it to Heat, while Jingyue attributed it to Cold. Liu stated: "Acid is the flavor of Wood. Excessive Fire controls Metal, preventing Metal from subduing Wood, causing Liver Wood to excess, resulting in acidity. Hot food easily becomes acidic. Attributing acid regurgitation to Cold is erroneous." Jingyue, following Li Dongyuan, argued: "Acid regurgitation relates to the Qi of收敛 (receiving/gathering), associated with prosperous Lung Metal in the West. Cold Water is the child of Metal; the child strengthens the mother. Therefore, use salty-hot herbs to drain the child (Water) and acrid-hot herbs to assist in draining Lung excess. Treating it as Heat is a mistake." Liu cited summer heat making food sour as evidence. Jingyue countered: "Food in a pot cooks quickly due to strong fire without becoming sour. Placed in a vessel, it sours slowly due to stagnation, not heat." The two masters' views differ like water and fire. Students do not know whom to follow. Acid regurgitation can be Heat or Cold. Sudden Wind-Cold causing immediate acid/tasting implies insufficient transformation into Heat, hence Cold. Liver Fire invading the Stomach causes acid regurgitation, hence Heat. Generally, originating from the Stomach suggests Cold; from Liver invading Stomach suggests Heat. Cold presents with deep/slow pulses; Heat with wiry/rapid pulses. Neither master differentiated Liver/Stomach origins or pulse qualities, leading to rigid biases. In my forty years of practice, most acid regurgitation cases were Heat, especially in women ("ten women, nine Liver Qi issues"). The Classics state: "Wood bending produces acid." *Suwen* says: "All vomiting and acid regurgitation belong to Heat." Liu's theory has basis. Jingyue's repeated refutation seems driven by establishing a warming-tonifying dogma rather than the Golden Mean.
Someone asked: "Given Jingyue's extreme bias, should his book be discarded?" I said: "What nonsense! Jingyue was a seasoned expert ('three broken arms'), hence able to compile the *Quanshu*. Although his discussions sometimes favored warming and tonifying, the book does not exclusively focus on it. Observe *Xinfang Bazhen*: it contains many cold-cooling formulas like *Yunü Jian* (Jade Maiden Decoction) and *Zhibai Bawei Wan* (Anemarrhena, Phellodendron, and Eight-Ingredient Pill), which remain immortalized in use. His warming-tonifying formulas, such as *Liuhui Yangyin* (Six-Ingredient Return-Yang Drink) and *Shenfu Liyin Jian*, are effective when used correctly, capable of reviving the dying. His ingenuity is evident in modifying *Lizhong Tang* to *Liyin Jian* and *Buzhong Yiqi Tang* to *Buyin Yiqi Tang*. Diligent students can benefit greatly. Unfortunately, mediocre doctors haven't read the whole book, fail to integrate methods, and blindly use one or two warming formulas as treasures, causing harm and blaming warming-tonifying methods, thus deeming the book unreadable. This is unjust. Overall, medical books vary. Except for *Neijing* and *Shanghan Lun*, few are unbiased. Proper reading is key. Jingyue's bias is less severe than Zhang Zihe's.
Zihe (courtesy name Dairen) wrote *Rumen Shiqin* (Confucian Care for Parents), biased towards cooling and opposing tonification, relying solely on sweating, vomiting, and purging methods. He published case studies to prove efficacy. He ignored the Classic: "Great toxicity removes six-tenths of disease; moderate toxicity seven-tenths; slight toxicity eight-tenths; non-toxic nine-tenths." Huangdi and Qibo were cautious; why was Dairen reckless? Comparing his book with Jingyue's reveals a vast difference. Where should students turn? Fairly speaking, *Jingyue Quanshu* must not be discarded. *Rumen Shiqin* should discard everything except *Yuzhu San* (Jade Candle Powder). Someone asked: "Zihe was a famous doctor; why is his book so biased?" Zihe was Yuan dynasty. The Yuan originated in the far North, where the climate is harsh and people are robust. During Song times, the Sixteen Prefectures of Yan Yun were occupied by Liao to the north; Song feared Liao. Jin rose north of Liao; Liao feared Jin. Yuan rose north of Jin; Jin feared Yuan. Eventually, Yuan destroyed Jin and Song effortlessly. Their diet consisted of beef, mutton, and milk, making them exceptionally strong. Diseases were mostly Heat and Excess. Zihe lived in this era, rarely seeing Deficiency-Cold. Thus, he avoided tonification, using cold and attacking herbs, achieving success, and spreading his book. By the Ming Dynasty, climate and constitutions changed. Mediocre doctors stuck to old habits, following Dairen's methods, inevitably harming patients. Hence, Wang, Xue, Zhang, and Feng advocated warming and tonifying. Jingyue emphasized warming and tonifying to correct previous biases. But prolonged adherence to Jingyue's views brings new harms. Ultimately, Dairen's book is now useless, while Jingyue's should be used judiciously. Regional climates differ significantly between North and South. Northerns tolerate large doses of *Dahuang* (Rhei Radix et Rhizoma, 1-2 liang); Southerns suffer with 5-7 qian. Southerners living in the North eating wheat/meat and using coal fire may need *Dahuang* for purgation, but small doses fail. Northerners living in the South with different diets may not tolerate excessive *Dahuang*. Physicians must inquire carefully to avoid errors. Formulas like *Yugong San*, *Junchuan San*, and *Hupo San* using *Qianniu*, *Gansui*, *Yuanhua*, and *Daji* should never be used recklessly!