古圣相传之说，揆之于情有至理，验之于疾有奇效。然天下之人，反甚疑焉。而独于无
稽之
谈，义所难通，害又立见者，人人奉以为典训，守之不敢失者，何也？其所由来久矣。时医
之言曰∶古方不可以治今病。嗟乎！天地之风寒暑湿燥火犹是也，生人七情六欲犹是也，而
何以古人用之则生，今人用之则死？不知古人之以某方治某病者，先审其病之确然，然后以
其方治之。若今人之所谓某病，非古人之所谓某病也。如风火杂感，症类伤寒，实非伤寒也
。乃亦以大剂桂枝汤汗之，重者吐血狂躁，轻者身热闷乱，于是罪及仲景，以为桂枝汤不可
用。不自咎其辨病之不的，而咎古方之误人，岂不谬乎？所谓无稽之邪说，如深秋不可用白
虎。白虎乃伤寒阳胆之药，伤寒皆在冬至以后，尚且用之，何以深秋已不可用？又谓痢疾血
症，皆无止法。夫痢血之病，属实邪有瘀者，诚不可以遽止；至于滑脱空竭，非止不为功，
但不可塞其火邪耳？又谓饿不死之伤寒，吃不死之痢疾。夫《伤寒论》中，以能食不能食，
验中寒、中风之别，其中以食不食辨证之法，不一而足。况邪方退，非扶其胃气，则病变必
多。宿食欲行，非新谷入胃，则肠中之气，必不下达。但不可过用耳。执饿不死之说，而伤
寒之禁其食，而饿死者多矣！胃痢疾为吃不杀者，乃指人之患痢非噤口，而能食者，则其胃
气尚强，其病不死，故云。然非谓痢疾之人，无物不可食。执吃不杀之说，而痢疾之过食而
死者多矣！此皆无稽之谈，不可枚举。又有近理之说，而谬解之者，亦足为害。故凡读书议
论，必审其所以然之故，而更精思历试，方不为邪说所误。故圣人深恶夫道听涂说之人也。
古代圣贤传承下来的说法，推究其情理有至深的道理，验证于疾病有奇特的疗效。然而天下的人，反而对此非常怀疑。而对于那些毫无根据的言论，义理难以讲通，危害又立刻显现的内容，人们却人人奉为经典训诫，坚守不敢违背，这是为什么呢？这种情况由来已久了。
当时的庸医说：“古方不可以治疗今天的病。”唉！天地的风寒暑湿燥火六气还是那样，人的七情六欲还是那样，为什么古人使用这些方剂就能让人存活，今人使用却导致死亡？这是因为不知道古人用某方治某病，是先审察病情确实如此，然后用该方去治疗。如果今人所说的“某病”，并不是古人所说的“某病”。例如风火夹杂感受外邪，症状类似伤寒，实际上并非伤寒。却也用大剂量的桂枝汤（Cinnamon Twig Decoction）发汗，重症者吐血狂躁，轻者身热烦闷混乱，于是怪罪及张仲景，认为桂枝汤不可用。不责怪自己辨病不准确，反而责怪古方误人，难道不是荒谬吗？
所谓的毫无根据的邪说，比如深秋不可用白虎汤（White Tiger Decoction）。白虎汤是治疗伤寒阳明经实热的药物，伤寒多在冬至以后发生，尚且可以使用，为什么到了深秋就不可用了呢？又说痢疾血症，都没有止法。患痢疾出血的病，如果是属实邪有瘀滞的，确实不可以立即止涩；至于滑脱不禁、正气空竭的情况，不止涩就不能见效，只是不可闭塞火邪罢了。又说“饿不死的伤寒，吃不死痢疾”。在《伤寒论》中，通过能食与不能食来验证中寒与中风的区别，其中以饮食情况辨证的方法，不计其数。况且邪气刚退，如果不扶持胃气，病变必然增多；宿食想要消化，如果没有新谷进入胃中，肠中的气机必然无法下达。只是不可过度使用食物而已。执着于“饿不死”的说法，而在伤寒中禁止进食，导致饿死的人很多了！说痢疾是“吃不杀”的，是指患痢疾的人如果不是噤口痢（Jin Kou Li, inability to eat due to dysentery），而还能吃饭的，说明他的胃气还强盛，病就不会死，所以这么说。但这并不是说痢疾患者什么东西都可以吃。执着于“吃不杀”的说法，导致痢疾患者因过食而死的人很多了！这些都是毫无根据的言论，不可枚举。
又有看似有理的说法，却被错误解释的，也足以造成危害。所以凡是读书议论，必须审察其所以然的原因，并且更加精心思考、反复试验，才不会被邪说所误导。所以圣人非常厌恶那种道听途说的人。
The teachings passed down from ancient sages, when examined in light of human nature and reason, possess profound truth; when verified against diseases, they yield miraculous efficacy. Yet the people of the world are often filled with suspicion regarding them. Conversely, they accept as canonical precepts and adhere to without daring to deviate those baseless discussions, which are logically difficult to justify and whose harmful effects are immediately apparent. Why is this? This phenomenon has existed for a long time.
Contemporary mediocre physicians claim: "Ancient prescriptions cannot treat modern diseases." Alas! The Wind, Cold, Summer-heat, Dampness, Dryness, and Fire (Feng Han Shu Shi Zao Huo) of Heaven and Earth remain the same; the Seven Emotions and Six Desires (Qi Qing Liu Yu) of living beings remain the same. Why do the ancients achieve life using these formulas, while modern practitioners cause death? It is because they fail to realize that when the ancients used a specific formula for a specific disease, they first carefully confirmed the diagnosis before applying the treatment. If what modern practitioners call a certain disease is not what the ancients called by that name, errors arise. For instance, mixed wind-fire pathogenic factors may present symptoms resembling Taiyang Cold Damage Disease (Taiyang Shanghan), but it is actually not Taiyang Cold Damage Disease. Yet, practitioners administer large doses of Guizhi Tang (Cinnamon Twig Decoction) to induce sweating. Severe cases result in hematemesis and mania; mild cases result in fever and mental confusion. Consequently, blame is shifted to Zhang Zhongjing, claiming Guizhi Tang should not be used. Failing to blame their own inaccurate differentiation of disease, they instead blame ancient formulas for misleading people. Is this not absurd?
Such baseless heretical theories include claims like "Baihu Tang (White Tiger Decoction) should not be used in late autumn." Baihu Tang is indicated for Yangming Channel excess heat in Cold Damage Disease. Since Cold Damage Disease often occurs after the Winter Solstice, it can still be used then; why should it be forbidden in late autumn? Another claim is that there is no method to stop bleeding in dysentery. For dysentery with blood, if it is due to excess pathogens and stasis, it indeed should not be abruptly astringed. However, in cases of slipping and leakage or emptiness and exhaustion, astringency is necessary for efficacy, provided one does not block fire pathogens. Another claim is "Cold Damage Disease will not kill from starvation, and dysentery will not kill from eating." In the *Treatise on Cold Damage Diseases* (*Shanghan Lun*), the ability or inability to eat is used to differentiate between Zhong Han (Cold Strike) and Zhong Feng (Wind Strike). Methods of differentiating syndromes based on dietary intake are numerous. Moreover, when pathogens have just receded, if the Stomach Qi (Wei Qi) is not supported, complications will surely increase. If old food desires digestion, new grain must enter the stomach for intestinal Qi to descend properly. One should simply avoid overeating. Clinging to the saying "starvation won't kill," some forbid food in Cold Damage Disease, leading to many deaths by starvation! When it is said "dysentery won't kill from eating," it refers to patients who are not suffering from Jin Kou Li (Dysentery with Inability to Eat) and can still eat, indicating strong Stomach Qi and a non-fatal prognosis. It does not mean dysentery patients can eat anything. Clinging to the saying "overeating won't kill," many die from overeating during dysentery. These are all baseless remarks, too numerous to list.
There are also seemingly reasonable statements that are misinterpreted, causing sufficient harm. Therefore, whenever reading or discussing, one must scrutinize the underlying reasons, engage in deep reflection, and verify through practice, so as not to be misled by heretical theories. Thus, the Sages deeply detest those who spread hearsay.