旧说有药用一君二臣三佐四使之说其意以谓药虽众主病者专在一物其他则节级相为用大
略相
统制如此为宜不必尽然也所谓君者主此一方固无定物也药性论乃以众药之和浓者定为君其次
为臣为佐有毒者多为使此谬论也设若欲攻坚积则巴豆辈岂得不为君也(良方)
医者所论人须发眉虽皆毛类而所主五脏各异故有老而须白眉发不白者或发白而须眉不白
者脏
气有所偏故也大率发属于心禀火气故上生须属肾禀水气故下生眉属肝禀木气故侧生男子肾气
外行上为须下为
势故女子宦人无势则亦无须而眉发无异于男子则知不属肾也(类苑)
朱肱吴与人进士登科喜论医尤深于伤寒在南阳时太守盛次仲疾作召肱医而愈因论经络之
要盛
君力赞成书盖潜心二十年而活人书成 道君朝诣阙投进得医学博士肱之为此书固精赡矣尝
过洪州闻名医宋道方在焉因携以就见宋留肱款语坐中指驳数十条皆有考据肱惘然自失即日解
舟去由是观人之所学固异耶将朱氏之书亦有所未尽耶后之用此书者能审而谨择之则善矣
男子之生也覆女子之生也仰其死于水也亦然男内阳而外阴女子反之故易曰坤至柔而动刚
书曰
沉潜刚克古之达者盖知此也秦医和曰天有六气淫为六疾阳淫热疾阴淫寒疾风淫末疾雨淫腹疾
晦淫惑疾明淫心疾夫女阳物而晦时故淫则为内热蛊惑之疾女为蛊惑世知之者众其为阳物而内
热虽良医未知言也五劳七伤皆热汗而蒸晦者不为蛊则中风皆热之所生也医和之言当表而出之
读左氏春秋书此(良方)
旧有的说法认为药物配伍有一君、二臣、三佐、四使的规则,其意思是虽然药物众多,但主治疾病的药只有一种,其他药物则依次辅助它,大致上相互统辖制约,这样是合适的,但不必完全如此。所谓的“君”药,主导这一方剂,并没有固定的药物。《药性论》却以药性和味浓厚者定为君药,其次为臣、为佐,有毒性的多作为使药,这是错误的理论。假如想要攻逐坚硬的积滞,那么巴豆这类药物难道不应当作为君药吗?(出自《良方》)
医家讨论认为,人的头发、胡须、眉毛虽然都属于毛发一类,但分别由不同的五脏所主,所以有年老而胡须变白、眉毛和头发却不白的情况;也有头发变白、而胡须和眉毛不白的情况。这是因为脏气有所偏颇的缘故。大体而言,头发归属于心,禀受火气,所以向上生长;胡须归属于肾,禀受水气,所以向下生长;眉毛归属于肝,禀受木气,所以向侧面生长。男子的肾气外行,上部表现为胡须,下部表现为生殖器(势)。女子和宦官没有生殖器,所以也没有胡须,而眉毛和头发与男子无异,由此可知胡须并不属于肾。(出自《类苑》)
朱肱字翼中,进士及第,喜欢谈论医学,尤其精通伤寒病。在南阳任职时,太守盛次仲生病发作,召请朱肱医治并痊愈。因此讨论经络的要领,盛君极力赞成著书,大概潜心钻研二十年,《活人书》才完成。宋徽宗朝时,他到朝廷进献此书,获得医学博士的职位。朱肱撰写这本书确实精详丰富,曾经路过洪州,听说名医宋道方在那里,于是携带书籍去见他。宋道方留朱肱亲切交谈,坐中指出书中驳误数十条,都有考证依据。朱肱茫然若失,当天就解缆开船离去。由此看来,人的学问确实各有不同呢?还是说朱氏的书也有未尽完善之处呢?后来使用这本书的人如果能审慎而谨慎地选择,那就好了。
男子出生时身体覆盖(面朝下),女子出生时仰面(面朝上),他们死于水中的情形也是如此。男子内阳而外阴,女子则相反。所以《易经》说:“坤至柔而动刚。”《尚书》说:“沉潜刚克。”古代的通达之人大概知道这个道理。秦国医生和说:“天有六气,过度则成为六种疾病:阳气过度导致热疾,阴气过度导致寒疾,风气过度导致四肢末端的疾病,雨气过度导致腹部疾病,晦暗(夜晚/阴暗)过度导致神志迷惑的疾病,光明过度导致心脏疾病。”那女子属阳物而在晦时(夜晚/阴暗时)活动,所以过度就会引起内热、蛊惑类的疾病。女子被视为蛊惑之源,世人知道的很多,至于她们作为阳物而导致内热,即使是良医也不知道这种说法。五劳七伤都伴有热汗蒸腾,晦时不为蛊惑则为中风,这些都是热邪产生的。医生的这番话应当表彰并宣扬出来。读《左传·昭公元年》记载此事。(出自《良方》)
Old theories stated that in herbal prescriptions, there is a hierarchy of one Sovereign (Jun), two Ministers (Chen), three Assistants (Zuo), and four Envoys (Shi). The meaning behind this is that although many herbs are used, only one herb specifically treats the disease, while others assist it in a graded manner, roughly controlling and regulating each other. This arrangement is considered appropriate, but it need not be absolute. The "Sovereign" herb, which directs the formula, does not have a fixed identity. *Yao Xing Lun* (Treatise on Herb Properties) erroneously defines the Sovereign as the herb with the strongest nature and flavor, followed by Ministers and Assistants, with toxic herbs mostly serving as Envoys. This is a fallacious theory. If the goal is to attack hard accumulations, would herbs like *Crotonis Fructus* (Badou, 巴豆) not necessarily serve as the Sovereign? (From *Liang Fang*)
Physicians discuss that although human hair, beard, and eyebrows all belong to the category of hair, they are governed by different Zang organs. Therefore, some elderly people have white beards but white-free hair and eyebrows, while others have white hair but white-free beards and eyebrows. This is due to an imbalance in Zang Qi (Vital Energy of the Zang organs). Generally, hair belongs to the Heart, inheriting Fire Qi, thus growing upwards; the beard belongs to the Kidney, inheriting Water Qi, thus growing downwards; eyebrows belong to the Liver, inheriting Wood Qi, thus growing sideways. In men, Kidney Qi flows outward: manifesting as the beard above and genitalia (Shi, 势) below. Women and eunuchs lack genitalia, hence they lack beards, while their eyebrows and hair are no different from men's. From this, we know that the beard does not belong to the Kidney. (From *Lei Yuan*)
Zhu Gong (Zhu Gong, courtesy name Yizhong) passed the Jinshi examination and enjoyed discussing medicine, particularly specializing in Shanghan (Cold Damage Diseases). While in Nanyang, the Prefect Sheng Cizhong fell ill and summoned Zhu Gong for treatment, who cured him. Consequently, they discussed the essentials of meridians. Lord Sheng strongly supported writing a book, which took about twenty years of dedicated study to complete, resulting in the *Huoren Shu* (Book for Saving People). During the reign of Emperor Huizong (Daojun), he presented the book at court and was appointed Medical Doctor. Zhu Gong's compilation was indeed precise and comprehensive. Once passing through Hongzhou, hearing of the famous physician Song Daofang, he visited him with the book. Song detained Zhu Gong for a cordial conversation and pointed out dozens of errors in the text, all backed by textual evidence. Zhu Gong felt lost and confused, leaving immediately by boat. This shows that scholarly pursuits vary greatly, or perhaps Zhu's book had its limitations. Those who use this book in later times should examine it carefully and select wisely, which would be good.
Males are born covered (face down), females are born uncovered (face up); similarly, their deaths in water follow this pattern. Males are internally Yang and externally Yin, while females are the reverse. Thus, the *I Ching* (Book of Changes) states: "Kun is extremely soft yet moves with strength." The *Shangshu* (Book of Documents) states: "Deep and quiet, overcome with firmness." Ancient sages understood this. He, the physician of Qin, said: "Heaven has Six Qi (Energies); when excessive, they cause Six Diseases: Excess Yang causes Heat diseases; excess Yin causes Cold diseases; excess Wind causes extremity diseases; excess Rain causes abdominal diseases; excess Darkness (night/dimness) causes confusion diseases; excess Light causes Heart diseases." Women are Yang entities active during Darkness (night), so excess leads to internal heat and bewitchment diseases. It is widely known that women are associated with bewitchment, but whether they, as Yang entities, cause internal heat is unknown even to good physicians. The Five Exhaustions and Seven Injuries all involve steaming hot sweats; during darkness, one either suffers bewitchment or wind-stroke, all generated by Heat. He's words should be highlighted and promoted. Read this account in the *Zuo Zhuan* (Commentary of Zuo). (From *Liang Fang*)