病有明医能治，草医能治，而大医不能治者，风痹也。痹者，闭也，谓兼寒湿闭塞经络而痛也。《内经》所
以有风胜、寒胜、湿胜之分，而有行痹、痛痹、着痹之语。诊其脉浮紧而
弦，要归于风，病发肝经，殃及肢体。中于骨则伸而不屈，中于筋则屈而不伸，中于血则凝涩而不流通。治之
之法，羌活、防风疏其风；紫苏、青皮行其滞；加皮、黄柏坚其骨；苡米、木瓜舒其筋；苍术、防己燥其湿；
松节、茄根散其寒；人参、白术补其气；生地、秦归活其血。有杂合之症，斯有杂合之方（经验方∶羌活、防
风、石膏、侧柏叶、黄松节、苡米、木瓜、秦归、炙草、生地黄）。倘郁而为热，脉数无论，又当大泄其热；
闭而积寒，脉迟不来，又当重温其经。所谓明医者，黑籍除名，丹经注字，儒、释、道心归一贯，天、地、人
理统三才，名山考道，面壁九年，胜地 身，足濯万里。其于是症，外有以烛照五运六气之淫邪，内有以洞鉴
五脏六腑之亢害。用风药为君，有用至数斤而愈者；用大黄泄热，有用至数斤而愈者；用附子温经，有用至数
斤而愈者。大医见之而咋舌，草医见之而倾心也。草医何以敢与明医抗衡哉？是症经验之方，有用之一世者，
有用之二世者，有用之三世者，奇货可居，匪伊芳朝夕矣。采药于深山虎穴（《汉书》班超曰∶“不入虎穴，焉
得虎子？”）、蚕丛（《成都记》∶“蚕丛氏，蜀君也。”李白诗∶“见说蚕丛路，崎岖不易行”），不辞登
陟；教子于密室雅涂（卢仝诗∶“忽来案上翻墨汁，涂抹满书如老雅”）、蚓迹（唐太宗《王羲之传》论肖子
云，擅名江表，然无丈夫气，行行若洁春蚓，字字如绾秋蛇），大费踌躇。购米市盐，信是传家之宝；枕流漱
石（晋孙楚欲隐居，误云“枕流漱石”，王济曰∶“流可枕，石可漱乎？”楚
曰∶“枕流欲洗其耳，漱石欲砺其齿”），希图待聘之珍。想其附耳低言，吾祖如是，而屡效焉；吾父如是，
而屡效焉；吾身如是，而屡效焉。一卷之书，不从理解得之，不从药性得之，而从经验得之。乃知岩谷生苗，
必非无故；举凡玉女（《尔雅注》似葛，蔓生有节，江东呼用龙尾，亦谓之虎葛，细叶赤茎）睽姑（《尔雅注
》钩 也，一名王瓜，实如 瓜，正赤味苦），鸡头鸭脚（洛阳《伽兰记》∶生筋狗骨之木，鸡头鸭脚之草，
亦悉备焉）。无非逐风燥湿祛寒之品，妙手所得，适与是症相当，而与明医吻合，所以大医见草医而惊讶，
明医见草医而肃然起敬也。世之所称大医者，我知之矣，非医大也，补大之也，补何以大？药大而医亦大耳。
其出门也，衣轻策肥，扬鞭周道，意气可谓都矣；其诊脉也，凝神闭目，兀坐终朝，经营可谓苦矣；其开方
也，咀笔濡毫，沉吟半晌，心思可谓专矣。及阅其所撰之单，黄 、白术、附子、干姜，讵知热得补而益烈，
寒湿得补而益凝，辗转纠缠，酿成不用，可胜悼叹。盖尝微窥底蕴，其素所挟持者然也。咄咄逼人，独会医门
之快捷方式；扬扬得意，别开海上之奇方。原未梦见何者为脾胃？何者为命门？开口不曰脾胃土败，便曰命门火衰。
本草千百味，约之不满十味；古籍千百方，算来止用两方。何分内外之伤，概归一补；不论阴阳之症，总是一
温。《灵枢》《素问》，一笔可勾；《汤液》（本草名，伊芳尹着）、《难经》，百年难学。汉、唐、宋、元之书，
许多阐发；张、朱、刘、李之论，徒事铺张。从来医书万言，记得仅有三言；人心七窍，剖开全无一窍。彼冬
虫语冰（《庄子》夏虫不可以语于冰者，笃于时也），徒知有寒，不知有热；方诸春蛙坐井（《庄子》“井蛙
不可以语于海者，拘于墟也∶”韩愈《原道篇》∶“坐井而观天，曰天小者，非天小也”），不知有
石（与实同音），止知有墟（与虚同音）。可惜英雄将相，枉罹非辜；剧怜才子佳人，空伤不禄。午夜鸡鸣，
不作回头之想；半生马迹，悉是挠舌之方（结挠其舌而不能饮食，不能言语）。大医所以见明医，引身而避；
草医见大医，而羞与之为伍也。噫！明医不世有，草医不敢用，大医之流毒，宜乎众矣！
疾病中有明医能治、草医能治，而大医却治不好的，就是风痹。所谓“痹”，就是闭塞的意思，指兼夹寒湿之邪闭塞经络而导致疼痛。《内经》因此有风胜、寒胜、湿胜的区分，并有行痹、痛痹、着痹的说法。诊察其脉象浮紧而弦，病机主要归于风邪，病变起始于肝经，殃及肢体。邪气中于骨，则肢体伸展而不能弯曲；中于筋，则弯曲而不能伸展；中于血，则血液凝涩而不流通。治疗的方法：用羌活、防风疏散风邪；用紫苏、青皮行气导滞；用五加皮、黄柏坚固骨骼；用薏苡仁、木瓜舒缓筋脉；用苍术、防己燥湿；用松节、茄根散寒；用人参、白术补气；用生地黄、当归活血。病症复杂多样，方剂也就相应复杂（经验方：羌活、防风、石膏、侧柏叶、黄松节、薏苡仁、木瓜、当归、炙甘草、生地黄）。如果郁结化热，脉象数急，无论何种情况，都应当大力清热；如果闭塞积寒，脉象迟慢不来，又应当重新温通经脉。所谓的“明医”，是黑籍除名之人，他们注解丹经文字，儒、释、道三教之心归于一贯，天、地、人三才之理统摄一体，在名山中考察大道，面壁九年修行，身处胜地，足踏万里征程。对于这种病症，对外能洞察五运六气淫邪之变，对内能透彻鉴别五脏六腑亢盛为害。使用风药作为君药，有用至数斤而痊愈的；使用大黄泄热，有用至数斤而痊愈的；使用附子温经，有用至数斤而痊愈的。大医见到这种情况咋舌惊叹，草医见到这种情况倾心折服。草医凭什么敢与明医抗衡呢？这个病症的经验方，有的用了一辈子，有的用了两代人，有的用了三代人，这是奇货可居的宝贝，不是一朝一夕就能得到的。在深山虎穴采药（《汉书》班超说：“不入虎穴，焉得虎子？”），在蚕丛之地（《成都记》：“蚕丛氏，蜀国君主。”李白诗：“听说蚕丛路，崎岖不易行”），不辞攀登跋涉；在密室雅室教导子孙（卢仝诗：“忽然来到案上翻墨汁，涂抹满书像老鸦”），在蚓迹之地（唐太宗《王羲之传》论肖子云，擅长名声于江表，然而没有丈夫气概，行走像春天的蚯蚓，写字像秋天的蛇），费尽心思踌躇。购买米盐，确实是传家之宝；枕流漱石（晋代孙楚想隐居，误说“枕流漱石”，王济说：“水可以枕吗？石头可以漱口吗？”孙楚说：“枕流是为了洗耳，漱石是为了砺齿”），希图成为待聘的珍宝。想象他附耳低语，我的祖父是这样做的，而且屡见疗效；我的父亲是这样做的，而且屡见疗效；我自己也是这样做的，而且屡见疗效。这一卷书，不是从理论理解得来的，不是从药性知识得来的，而是从实践经验得来的。于是知道岩谷中生长的苗草，必定不是无缘无故的；举凡玉女（《尔雅注》似葛藤，蔓生有节，江东称为龙尾，也称虎葛，细叶赤茎）、睽姑（《尔雅注》钩状植物，一名王瓜，果实像瓜，正红色味苦）、鸡头鸭脚（洛阳《伽兰记》：生长筋狗骨的树木，鸡头鸭脚的草，也都具备）。无非都是祛风、燥湿、散寒的药物，妙手所得，恰好与这种病症相符，并与明医的理论吻合，所以大医见到草医感到惊讶，明医见到草医肃然起敬。世间所称的大医，我知道了，并不是医术高大，而是补法宏大。补法为什么宏大？因为用药量大，医生也就显得大了。他们出门时，穿着轻暖，骑着肥马，挥鞭走在大道上，意气可谓潇洒；诊脉时，凝神闭目，端坐整天，经营可谓辛苦；开方时，咬着笔蘸着墨，沉吟半晌，心思可谓专注。等到阅读他们所开的单子，黄芪、白术、附子、干姜，哪里知道热症得到补益会更加猛烈，寒湿得到补益会更加凝结，辗转纠缠，酿成无法救治的局面，这难道不值得哀叹吗？我曾暗中窥探其底蕴，是他们平时所秉持的理念所致。咄咄逼人，独会医门的快捷方式；扬扬得意，另辟海上的奇方。原本未曾梦见什么是脾胃？什么是命门？开口不说脾胃土败，便说命门火衰。本草千百种药，归纳起来不满十味；古籍千百个方子，算来只常用两个方子。不分内伤外感，一概归入补法；不论阴阳病症，总是一味温补。《灵枢》《素问》，一笔勾销；《汤液》（本草名，伊尹著）、《难经》，百年难学。汉、唐、宋、元的书籍，许多阐发；张、朱、刘、李的论述，徒事铺张。从来医书万言，记得仅有三言；人心七窍，剖开全无一窍。那些冬虫语冰（《庄子》夏虫不可以语于冰者，笃于时也），只知道有寒，不知道有热；就像春蛙坐井（《庄子》“井蛙不可以语于海者，拘于墟也”；韩愈《原道篇》：“坐井而观天，曰天小者，非天小也”），不知道有实（与石同音），只知道有虚（与墟同音）。可惜英雄将相，枉受非罪；可怜才子佳人，空伤早逝。午夜鸡鸣，不作回头反思；半生马迹，尽是挠舌之方（结挠其舌而不能饮食，不能言语）。大医之所以见到明医，引身躲避；草医见到大医，羞于与他们为伍。唉！明医不世出，草医不敢用，大医的流毒，真是众口铄金啊！
There are diseases that clear physicians can treat, folk practitioners can treat, but great physicians cannot treat; these are wind-bi syndromes. "Bi" means obstruction, referring to pain caused by the blockage of meridians and collaterals due to combined cold-dampness pathogens. The *Neijing* (Inner Canon) therefore distinguishes between wind predominance, cold predominance, and dampness predominance, and mentions walking bi, painful bi, and fixed bi. Upon examining the pulse, if it is floating, tight, and wiry, the pathology primarily归结s to wind pathogen, originating in the Liver Meridian and affecting the limbs. If the pathogen strikes the bones, extension is possible but flexion is not; if it strikes the tendons, flexion is possible but extension is not; if it strikes the blood, circulation becomes stagnant and sluggish. The treatment method involves: using Qianghuo (Notopterygii Rhizoma et Radix) and Fangfeng (Saposhnikoviae Radix) to disperse wind; Zisu (Perillae Folium) and Qingpi (Citri Reticulatae Pericarpium Viride) to move stagnation; Wujiapi (Acanthopanacis Cortex) and Huangbai (Phellodendri Cortex) to strengthen bones; Yimi (Coicis Semen) and Mugua (Chaenomelis Fructus) to relax tendons; Cangzhu (Atractylodis Rhizoma) and Fangji (Stephaniae Tetrandrae Radix) to dry dampness; Songjie (Pinus Massoniana Node) and Qiagen (Solanum Melongena Root) to scatter cold; Renshen (Ginseng Radix) and Baizhu (Atractylodis Macrocephalae Rhizoma) to tonify qi; Shengdi (Rehmanniae Radix) and Danggui (Angelicae Sinensis Radix) to invigorate blood. Complex symptoms require complex prescriptions (Empirical Formula: Qianghuo, Fangfeng, Shigao (Gypsum Fibrosum), Ce Baiye (Platycladi Cacumen), Huangsongjie, Yimi, Mugua, Danggui, Zhigancao (Glycyrrhizae Radix et Rhizoma Preparata), Shengdihuang). If stagnation transforms into heat, regardless of other factors, one must vigorously clear heat; if closure accumulates cold with a slow or absent pulse, one must re-warm the meridians. The so-called "clear physician" is one expelled from the official registry, annotating alchemical texts, integrating the hearts of Confucianism, Buddhism, and Daoism into one, unifying the principles of Heaven, Earth, and Humanity, investigating the Dao in famous mountains, facing the wall for nine years, traveling ten thousand li. Regarding this syndrome, they externally illuminate the excessive evils of the Five Movements and Six Qi, and internally penetrate the hyperactivity and harm of the Zang-Fu organs. Using wind-dispersing herbs as sovereign agents, some have been cured using several jin; using Dahuang (Rhei Radix et Rhizoma) to purge heat, some have been cured using several jin; using Fuzi (Aconiti Lateralis Radix Praeparata) to warm meridians, some have been cured using several jin. Great physicians gape in astonishment, while folk practitioners are captivated. How dare folk practitioners contend with clear physicians? This empirical formula has been used by one person for a lifetime, by two generations, by three generations; it is a rare treasure, not acquired overnight. Gathering herbs in deep mountain tiger dens ("If you do not enter the tiger's den, how can you get the tiger's cub?" - Ban Chao, *Book of Han*), in the Cansong regions ("The road of Cansong is rugged and hard to travel" - Li Bai), sparing no effort in climbing; teaching children in quiet rooms ("Suddenly ink spills on the desk, smearing books like an old crow" - Lu Tong), pondering over worm-trail calligraphy ("Walking like spring worms, writing like autumn snakes" - Emperor Taizong of Tang on Xiao Zi Yun), investing much deliberation. Buying rice and salt is indeed a family heirloom; "pillowing on the stream and rinsing stones" ("Pillowing on the stream to wash the ears, rinsing stones to sharpen the teeth" - Sun Chu, Jin Dynasty), hoping to become a treasure waiting to be hired. Imagine him whispering: "My grandfather did this and it worked repeatedly; my father did this and it worked repeatedly; I do this and it works repeatedly." This volume of knowledge is not gained from theoretical understanding, nor from pharmacological properties, but from empirical experience. Thus, one knows that seedlings growing in rocky valleys are not without cause; all such plants as Yunu (resembling kudzu, creeping with nodes, called Dragon Tail or Tiger Kudzu in Jiangdong, with fine leaves and red stems), Kuigu (hook-shaped, also known as King Melon, fruit like melon, red and bitter), Jitou (chicken head) and Yajiao (duck foot) (mentioned in *Records of Buddhist Monasteries* in Luoyang) are nothing but agents to dispel wind, dry dampness, and scatter cold. Obtained by skilled hands, they happen to match this syndrome perfectly and align with the theories of clear physicians. Hence, great physicians are surprised by folk practitioners, and clear physicians respect them. As for the "great physicians" praised by the world, I know them now. It is not that their medicine is grand, but that their tonification is grand. Why is tonification grand? Because the dosage of herbs is large, making the physician appear grand. When going out, they wear light clothes, ride fat horses, whip along the main roads, appearing elegant; when diagnosing pulses, they concentrate, close their eyes, sit motionless all day, appearing diligent; when prescribing, they bite pens, dip brushes, ponder for half an hour, appearing focused. Yet, reading their prescriptions, they use Huangqi (Astragali Radix), Baizhu, Fuzi, Ganjiang (Zingiberis Rhizoma). Who knows that heat becomes fiercer with tonification, and cold-dampness becomes more congealed? Tangled and prolonged, leading to untreatable conditions, is this not lamentable? Peeking into their depths, this is due to their habitual adherence. Aggressively imposing, they master shortcuts in medicine; proudly showing off, they open strange prescriptions at sea. They never dreamt of what Spleen-Stomach is, or what Mingmen (Gate of Life) is. Opening their mouths, they either say Spleen-Stomach earth is failing, or Mingmen fire is declining. Of thousands of herbal medicines, they summarize less than ten; of thousands of ancient formulas, they calculate only two commonly used ones. Regardless of internal or external injury, they generally apply tonification; regardless of yin or yang syndromes, they always apply warming. *Lingshu* and *Suwen* are dismissed with a stroke; *Tangye* (written by Yi Yin) and *Nanjing* are said to be too difficult to learn in a century. Books from Han, Tang, Song, and Yuan dynasties, with their many elaborations; theories of Zhang, Zhu, Liu, and Li, are merely rhetorical flourishes. Medical books contain ten thousand words, yet only three are remembered; human hearts have seven apertures, yet none are opened. Like summer insects talking about ice (knowing only cold, not heat); like spring frogs sitting in wells (knowing only void/ruins, not solid/stones). Alas, heroes and generals suffer unjustly; talented scholars and beauties die prematurely. At midnight, when roosters crow, there is no thought of turning back; throughout life, all tracks are mere tongue-tying prescriptions (unable to eat or speak). Great physicians avoid clear physicians; folk practitioners feel ashamed to associate with great physicians. Alas! Clear physicians are not born every generation, folk practitioners dare not use them, and the toxic legacy of great physicians is widespread!