春，蠢也，阳气升净，草木萌芽，蠢然而动。前哲谓春时人气在头，有病宜吐。又曰∶伤寒
大法，春宜吐。宣之为言扬也，谓吐之法自上出也。今之世俗往往有疮痍者，有膈满者，有虫积
者，以为不于春时宣泻以毒药不可愈也。医者遂用牵牛、巴豆、大黄、枳壳、防风辈为丸，名之
曰春宣丸，于二月三月服之，得下利而止。
于初泻之时，脏腑得通，时暂轻快，殊不知气升在上，则在下之阴甚弱，而用利药戕贼其阴，其
害何可胜言？况仲景用承气汤等下药，必有大满大实坚，有燥粪转矢气下迫而无表证者，方行
此法。可下之证未悉具，犹须迟以待之。泄利之药，其可轻试乎？
余伯考形肥骨瘦，味浓性沉，五十岁轻于听信，忽于三月半服春宣丸一帖，服之下两三行，
每年率以为常。至五十三岁，时七月初，炎热之甚，无病暴死。此其非妄认春宣为泻而致祸耶？
自上召下曰宣，宣之一字吐也，明矣。张子和已详论之，昔贤岂妄言哉？（丹溪）
予闻松阳周君汉卿，以医名者久矣。一日，予婿郑叔 复来青萝山中述其详曰∶周君之医精
甚，他固不能知，姑即士君子所常道者言之。
括苍蒋仲良，左目为马所踢，其睛突出，悬如桃。群工相顾曰∶是系络既损，法当眢。周君
笑不答，以神膏封之，越三日，目如初。
华川陈明辽，患瞽者十龄，百药屡尝而不见效，自分为残人。周君视之曰∶是翳虽在内，尚可治。用针从
入睛背，掩其翳下之目，焕然辨五色。陈以为神。
武城男子病胃痛，不可忍，嚼齿剌剌作声。或奋掷乞死，弗之得。他医用大攻汤汗皆不损。
周君以药纳鼻窍中，俄大吐，吐出赤虫尺余，口眼咸具，痛即止。
东白马氏妇有孕，历十四月不
产， 且黑。周君脉之曰∶非孕也，乃为妖气所乘耳。以药下之，下一物如金鱼，疾旋已。
永康应童婴腹疾，恒 行，久不伸。周君解裳视之，气冲起腹间者二，其大如臂。周君刺
其一，拍然鸣，又刺其一，亦如之。稍按摩之，气尽解，平趋无 行。
长山徐妪构惊疾，初发，手足颤掉，褫去裳衣，HT 而奔，或歌或哭，或牵拽如舞木偶。粗工
见之，吐舌走，以为鬼魅所惑。周君独刺其十指端出血，已而安。
虎林黄氏女生瘰 ，环颈及腋，凡十九窍，窍破白沉出，右手拘挛不可动，体火热。家人咸
忧，趣匠制棺衾。周君为剔窍母长二寸，其余以火次第烙，数日成痂，痂脱如恒人。
于越杨翁，项有疣，其巨类瓜。因醉仆阶下，疣溃，血源源流。凡疣破血出弗休，必杀人。
他医辞不进。周君用剂糁其穴，血即止。
乌伤陈氏子腹有块隐起，扪之如罂。或以为奔豚，或以为 瘕。周君曰∶脉洪且芤，痈发于
肠也。即用燔针如 者刺入三寸余，脓随针射出，其流有声，愈。
诸暨黄生背善曲，杖而行。人以风治之。周君曰∶非风也，血涩不通也。为刺两足昆仑穴，
顷之，投杖而去。
其医之甚精如此。缙绅先生宜有以褒之扬之，敢以序为请。余惟古之神医，一拨见病之应，
因五脏之输，乃割皮解肌，决脉结筋，搦髓揲荒爪幕以为治，所谓炼精易形者也。今则人谁知之？
其次则汤液醴酾、 石跷引、按抚毒郁之法耳。是法亦绝不传。其仅存于世者，往往不能用，用
或乖戾，以致夭札而伤者多矣。
夫医者，民命所系，一投丸之间，一援箴之际，则安危由此而分，何可不致谨于斯耶？昔司
马迁立《仓公列传》，其所治自齐侍御史而下凡十有余人，皆历疏其病状，辞虽繁而不杀者，其
意盖有见于此也。余敢窃取斯义，备以叔 所述，序次成文，以遗周君，又安知他日修史传者无
采余之言哉？余耄矣，且有脾祸，吐涎日二三升，曼延将四稔。叔 尚邀周君以起余之疾者乎？
（《宋学士文集》）
春天，意为蠢动。此时阳气升发纯净，草木萌芽，蠢然而动。前代哲人认为，春季人体人气在头部，有病适宜用吐法。又说：治疗伤寒的大法，春季适宜用吐法。“宣”字的意思是扬举，所谓吐法，是指病邪从上而出。如今世俗之人中，往往有患疮疡的，有胸膈胀满的，有虫积的，认为不在春季用毒药进行宣泻就不能痊愈。医生于是使用牵牛子、巴豆、大黄、枳壳、防风等药物制成丸药，命名为春宣丸，在二月三月服用，直到出现腹泻才停止。
在初次腹泻时，脏腑得以通畅，暂时感到轻松爽快，却不知道气机升发于上，则下部的阴气非常虚弱，而使用泻药戕害其阴气，这种危害怎能说得完呢？况且张仲景使用承气汤等泻下药，必须有大的痞满、结实坚硬，有燥屎、转矢气、下迫感且没有表证的情况下，才施行此法。可下的证候不完全具备，还需要等待时机。泻利之药，怎么可以轻易尝试呢？
我的伯父身体肥胖但骨骼消瘦，口味浓重性情深沉，五十岁时轻信他人，忽然在三月半服用春宣丸一帖，服后腹泻两三次，每年都以此为常例。到了五十三岁，当时七月初，天气极其炎热，无病突然死亡。这难道不是错误地认为春宣丸是泻下之法而导致灾祸吗？
“自上召下曰宣”，“宣”这个字就是吐的意思，这是很明确的。张子和已经详细论述过，前代贤人怎么会妄言呢？（朱丹溪）
我听说松阳周汉卿先生，以医术闻名已久。有一天，我的女婿郑叔复来到青萝山详细描述他的情况说：周先生的医术精湛，其他方面我不了解，暂且从士大夫君子们常谈论的事情来说。
括苍蒋仲良，左眼被马踢伤，眼球突出，悬挂如桃子一般。众工匠互相看着说：这是系络已经受损，按照医理应当失明。周先生笑着不回答，用神膏封贴患处，过了三天，眼睛恢复如初。
华川陈明辽，患白内障十年，各种药物多次尝试都没有见效，自己认为成了残疾人。周先生诊视后说：这翳障虽然在内，还可以治疗。用针从睛背刺入，遮蔽其翳障下的目珠，顿时能分辨五色。陈先生认为这是神技。
武城一名男子患胃痛，痛不可忍，咬得牙齿格格作响。有时奋力挣扎乞求一死，却死不了。其他医生使用猛烈攻伐的汤药发汗均无效。周先生将药物纳入鼻窍中，不久大吐，吐出赤色虫子一尺多长，口眼俱全，疼痛立即停止。
东白马氏的妇女怀孕，经过十四个月仍不生产，且面色发黑。周先生诊脉后说：这不是怀孕，而是被妖气所乘。用药使其排出，排下一个像金鱼一样的物体，疾病随即痊愈。
永康应姓婴儿患腹疾，经常行走，久久不能伸直腰身。周先生解开衣服查看，发现腹部中间鼓起两个气块，大小如手臂。周先生针刺其中一个，发出啪的一声响，又针刺另一个，也是如此。稍加按摩，气散尽，能够平直行走不再跛行。
长山徐姓老妇人患惊悸之疾，刚发作时，手足颤抖，脱去衣裳，狂奔乱跑，有时唱歌有时哭泣，有时被人拉扯如同舞动的木偶。粗劣的医生见了，吐舌逃跑，认为是鬼魅迷惑。周先生唯独针刺其十指端出血，随后病人安定下来。
虎林黄姓女子生瘰疬，环绕颈部及腋下，共有十九个孔窍，孔窍破溃流出白色脓液，右手拘挛不能活动，身体发热。家人都非常担忧，催促工匠制作棺材寿衣。周先生为她剔除孔窍底部的腐肉长约二寸，其余的用火依次烙烫，几天后结成痂皮，痂皮脱落如常人一样。
于越杨老先生，脖子上有疣，巨大如同瓜。因为醉酒跌倒在台阶下，疣破溃，血液源源不断流出。凡是疣破血流不止，必定杀人。其他医生推辞不敢进治。周先生用药粉撒在穴位上，血立即止住。
乌伤陈氏之子腹部有肿块隐隐隆起，摸起来像酒坛。有人以为是奔豚，有人以为是癥瘕。周先生说：脉象洪大且芤，是痈肿发于肠道。立即用烧红的针如燔针法刺入三寸多，脓液随着针射出，流动有声，病愈。
诸暨黄生背部弯曲，拄着拐杖行走。人们用治风的方法治疗他。周先生说：这不是风邪，是血涩不通。为他针刺双足昆仑穴，片刻之后，扔掉拐杖离去。
周先生的医术如此精湛。缙绅先生们应该有所褒奖弘扬他，我冒昧请求作序。我想古代的神医，一拨动就能看见疾病的反应，依据五脏的输穴，于是割皮解肌，决断脉络，结扎筋腱，搦取骨髓，揲除荒秽，爪划幕膜来治病，这就是所说的炼精易形。现在还有谁知道这些呢？其次则是汤液醴酾、砭石跷引、按抚毒郁的方法罢了。这些方法也完全不流传了。那些仅存于世的方法，往往不能用，用了或者违背常理，导致夭折和受伤的人很多。
医生，是百姓性命所系，一次投丸之间，一次援针之际，安危就由此区分，怎么能不对此谨慎呢？从前司马迁设立《仓公列传》，他所治疗的从齐侍御史以下共十多人，都详细疏列他们的病情，文辞虽然繁杂但不删减，他的意图大概在于此吧。我冒昧窃取这个义理，详细记录郑叔复所述，编排成文，留给周先生，又怎知将来修史传的人不会采纳我的话呢？我已年老，且有脾脏祸患，每天吐涎水二三升，蔓延将近四年。郑叔复还邀请周先生来治愈我的疾病吗？
Spring signifies "stirring into motion." At this time, Yang Qi (vital energy) rises and purifies, grass and trees sprout, stirring into movement. Ancient sages stated that during spring, the vital Qi of the human body resides in the head; when illness occurs, it is appropriate to use emesis (inducing vomiting). It is also said: In the general principles of treating Cold Damage (Shanghan), spring is suitable for emesis. The character "Xuan" (宣) means to raise or spread; thus, the method of emesis refers to expelling pathogens from above. Nowadays, among common people, there are often those suffering from sores and ulcers, chest and diaphragm fullness, or intestinal parasites. They believe that without using toxic drugs to purge and disperse during spring, the disease cannot be cured. Consequently, physicians prepare pills using Qian Niu Zi (Pharbitis Seed), Ba Dou (Croton Seed), Da Huang (Rhubarb Root and Rhizome), Zhi Ke (Aurantium Fruit), Fang Feng (Saposhnikovia Root), etc., naming them Chun Xuan Wan (Spring Dispersal Pill). These are taken in February and March until diarrhea ensues.
At the onset of the initial purgation, the zang-fu organs become unblocked, providing temporary relief and a sense of lightness. However, they fail to realize that as Qi rises to the upper part, the Yin (substance/cooling aspect) below becomes extremely weak. Using purgative drugs to damage this Yin—what could be more harmful? Moreover, Zhang Zhongjing only used purgatives like Chengqi Tang (Gut-Draining Decoction) when there was significant fullness, solidity, and hardness, accompanied by dry feces, passing of flatus, tenesmus, and an absence of exterior syndrome patterns. If the indications for purgation are not fully present, one must wait. How can purgative medicines be tried lightly?
My uncle had a fat body but thin bones, with a heavy taste preference and a沉 (deep/still) temperament. At fifty years old, he轻信ed others and suddenly took one dose of Chun Xuan Wan in mid-March, resulting in two or three bowel movements. He made this a yearly habit. By age fifty-three, in early July, amidst extreme heat, he died suddenly without prior illness. Was this not a disaster caused by mistakenly believing Chun Xuan Wan to be a simple purgative?
"Xuan" implies calling down from above; the meaning of "Xuan" is clearly emesis. Zhang Hezi has discussed this in detail. How could ancient sages speak falsely? (Zhu Danxi)
I have long heard of Mr. Zhou Hanqing from Songyang, renowned for his medical skills. One day, my son-in-law Zheng Shufu came to the Qingluo Mountains to recount details, saying: Mr. Zhou's medical expertise is profound. While I cannot comment on other matters, let us discuss what scholars and gentlemen often praise.
Jiang Zhongliang from Kuocang had his left eye kicked by a horse, causing the eyeball to protrude, hanging like a peach. Other practitioners looked at each other and said, "The connecting tissues are damaged; according to medical principles, blindness is inevitable." Mr. Zhou smiled and did not answer. He applied Shen Gao (Divine Ointment) to seal the area. After three days, the eye returned to normal.
Chen Mingliao from Huachuan suffered from cataracts for ten years. Various medicines were tried repeatedly without effect, leading him to consider himself disabled. Mr. Zhou examined him and said, "Although the opacity is internal, it is still treatable." He inserted a needle through the back of the eye, covering the opacity beneath the pupil. Immediately, the patient could distinguish five colors. Chen considered this miraculous.
A man from Wucheng suffered from unbearable stomach pain, grinding his teeth loudly. He thrashed about, begging for death, but could not die. Other physicians' strong purgative and diaphoretic decoctions had no effect. Mr. Zhou placed medicine into the nasal cavity. Soon after, the patient vomited profusely, expelling a red worm over a chi (approx. 33 cm) long, complete with mouth and eyes. The pain ceased immediately.
A woman from Dongbai Ma family had been pregnant for fourteen months without delivery, and her complexion turned black. Mr. Zhou palpated the pulse and said, "This is not pregnancy; it is invasion by demonic qi." He administered medicine to induce expulsion. A object resembling a golden fish was discharged, and the illness resolved instantly.
An infant named Ying from Yongkang suffered from abdominal disease, walking constantly with inability to straighten the waist. Mr. Zhou undressed the child and observed two masses of Qi rising in the abdomen, each as large as an arm. Mr. Zhou punctured one mass; it emitted a loud pop. He punctured the second similarly. After slight massage, the Qi dissipated completely, and the child walked normally without limping.
An elderly woman surnamed Xu from Changshan suffered from a fright-induced disorder. Upon onset, her hands and feet trembled, she stripped off her clothes, ran wildly, sang, cried, or was pulled around like a puppet. Crude physicians fled in terror, attributing it to demonic possession. Mr. Zhou alone pricked the tips of her ten fingers to bleed. Subsequently, she calmed down.
A girl from the Huang family in Hulin developed scrofula (Luo Li) encircling her neck and armpits, with nineteen open sores oozing white pus. Her right hand was spasmodic and immobile, and her body felt hot. Her family worried greatly and hurriedly ordered coffins and shrouds. Mr. Zhou excised the root of the sores, about two cun long, and cauterized the rest with fire in sequence. Within days, scabs formed and fell off, leaving her skin normal.
Old Man Yang from Yuyue had warts on his neck, as large as melons. Due to drunkenness, he fell down the steps, rupturing a wart which bled continuously. Whenever a wart ruptures and bleeds incessantly, it is fatal. Other physicians refused treatment. Mr. Zhou applied medicinal powder to the acupoint, and the bleeding stopped immediately.
A son of the Chen family in Wushang had a lump in his abdomen that rose隐隐 (hidden/subtly), feeling like a jar upon palpation. Some thought it was Ben Tun (running piglet qi), others a Zheng Jia (mass). Mr. Zhou said, "The pulse is洪 (surging) and 芤 (hollow); this is an abscess developing in the intestines." He immediately used a burning needle (Fan Zhen) to pierce three-plus cun deep. Pus shot out with the needle, flowing audibly, and the patient recovered.
A young man named Huang from Zhuji suffered from a curved back, requiring a cane to walk. People treated him for wind-pathogens. Mr. Zhou said, "This is not wind; it is blood stasis and obstruction." He punctured the Kunlun (BL60) acupoints on both feet. In a moment, he threw away his cane and left.
Mr. Zhou's medical skill is thus exquisite. Scholars and officials should commend and promote him. I dare to request a preface. I recall that ancient divine physicians could see the response to disease with a single touch, utilizing the Shu points of the five zang organs. They would cut skin, separate muscle, sever vessels, tie sinews, manipulate marrow, remove waste, and claw membranes to treat disease—this is called refining essence and transforming form. Who knows this today? Next best are decoctions, sweet wines, stone therapy, qigong exercises, and massage methods for toxic stagnation. These methods are largely lost. Those remaining in existence are often misused or applied incorrectly, leading to premature death and injury.
Physicians hold the lives of the people in their hands. Between administering a pill or inserting a needle, life and death are decided. How can one not be cautious? Sima Qian established the "Biographies of Cang Gong," detailing over ten cases from the Minister of Ceremonies of Qi downwards. Although verbose, he did not omit details because he saw the importance herein. I borrow this principle, compiling Mr. Zheng Shufu's account into this text for Mr. Zhou. Who knows if future historians will not cite my words? I am old and suffer from spleen pathology, spitting two to three sheng of saliva daily, persisting for nearly four years. Will Mr. Zheng invite Mr. Zhou to cure me?