凡古今病名率多不同，缓急寻检，常致疑阻。若不别判，何以示众？自如世人呼阴毒伤寒为
剧病，实阴易之候，命一疾而涉三病。以此为治，岂不甚远！殊不知阴毒、少阴、阴易自是三候，
为治全别。古有方证，其说甚明。今乃混淆，害人最急。又如肠风、脏毒、咳逆、慢惊，遍稽方
论，无此名称。深穷其状，肠风乃肠痔下血，脏毒乃痢之蛊毒，咳逆者，哕逆之名，慢惊者，阴
痫之病。若不知古知今，何以为人司命？加以古人经方，言多雅奥。以痢为滞下，以 为香港脚，
以淋为癃，以实为秘，以天行为伤寒，以白虎为历节，以膈气为膏肓，以咳嗽为咳逆，以强直为
痉，以不语为喑，以缓纵为痱，以怔忪为悸，以痰为饮，以黄为瘅。诸如此类，可不讨论，况病
有数候相类，二病同名者哉？宜其视伤寒、中风、热病、瘟疫通曰伤寒，肤胀、鼓胀、肠覃、石
瘕率为水气。疗中风专用乎痰药，指带下或以为劳疾。伏梁不辨乎风根，中风不分乎时疾。此今
天下医者之公患也。是以别白而言之。（《千金方》）
太史公曰∶凡人所生者神也，所托者形也。神大用则伤形，大劳则敝形，神离则死，故圣人
重之。由是观之，神者，生之本也；形者，生之具也。不先建其神，而曰我有以治天下，何由哉？
（秦汉文）
大凡古今的病名大多不同，在紧急情况下查找检验，常常导致疑惑和阻碍。如果不加以辨别判断，拿什么向众人展示呢？自从世人把阴毒伤寒称为重病，实际上是阴易的证候，用一个病名却涉及三种疾病。按照这个来治疗，岂不是相差甚远！殊不知阴毒、少阴、阴易本来就是三种不同的证候，治疗方法完全不同。古代有方剂和证候的记载，说法非常明确。现在却混淆不清，危害人最严重。又如肠风、脏毒、咳逆、慢惊，遍查方论，没有这些名称。深入探究其症状表现，肠风就是肠痔下血，脏毒就是痢疾中的蛊毒，咳逆是哕逆的名称，慢惊是阴痫的疾病。如果不知道古知今，怎么能够为人掌管生命？加上古人经方，言辞多高雅深奥。把痢疾称为滞下，把脚气病称为香港脚，把淋证称为癃，把实证称为秘，把天行（时行疫病）称为伤寒，把白虎（历节风）称为历节，把膈气称为膏肓，把咳嗽称为咳逆，把强直称为痉，把不语称为喑，把缓纵称为痱，把怔忪称为悸，把痰称为饮，把黄称为瘅。诸如此类，怎能不讨论，何况病有几候相类似，两种病同名的情况呢？应该把伤寒、中风、热病、瘟疫通称为伤寒，把肤胀、鼓胀、肠覃、石瘕都归为水气。治疗中风专门使用化痰药，指出带下有时认为是劳疾。伏梁不分辨风根，中风不分辨时行疫病。这是当今天下医者的共同弊病。因此分别清楚地说明。（《千金方》）
太史公说：大凡人所拥有的是神，所依托的是形。神过度使用则伤形，过度劳累则使形体败坏，神离开则死亡，所以圣人重视它。由此看来，神是生命的根本；形是生命的器具。不先建立其神，却说我有办法治理天下，从哪里实现呢？（秦汉文）
Generally, ancient and modern disease names are mostly different. In urgent situations, searching for them often leads to doubt and obstruction. If not distinguished and judged, how can one demonstrate to the public? Since people call Yin-Du Cold Damage (Yin-Toxin Cold Damage) a severe disease, it is actually the manifestation of Yin-Yi (Post-illness Sexual Transmission Syndrome), using one disease name but involving three diseases. Treating based on this, isn't it far off! One should not know that Yin-Du, Shao-Yin (Lesser-Yang), and Yin-Yi are originally three different manifestations, with completely different treatments. Ancient texts have prescriptions and syndromes, and the explanation is very clear. Now they are confused, harming people most urgently. For example, Chang-Feng (Intestinal Wind), Zang-Du (Visceral Toxin), Ke-Ni (Coughing Upwards/Reverse Qi), Man-Jing (Slow Convulsion), after checking prescriptions and theories everywhere, do not have these names. Deeply exploring their conditions, Chang-Feng is bleeding from intestinal hemorrhoids, Zang-Du is the gu-toxin in dysentery, Ke-Ni is the name for Yue-Ni (Hiccup/Reverse Qi), and Man-Jing is the disease of Yin-Xian (Yin Epilepsy). If one does not know the past to understand the present, how can one be the master of life for others? Furthermore, ancient classic prescriptions use elegant and profound language. Calling dysentery "Zhi-Xia" (Stagnant Downward Flow), calling podagra/jam-jiao "Xiang-Gang Jiao", calling Lin-Syndrome (Dysuria) "Long", calling Excess "Mi" (Constipation), calling Tian-Xing (Epidemic Disease) "Shang-Han" (Cold Damage), calling Bai-Hu (Tiger Stride/Joint Pain) "Li-Jie" (Perforating Joint Disease), calling Ge-Qi (Diaphragmatic Qi Stagnation) "Gao-Huang" (Deep-Seated Disease), calling cough "Ke-Ni", calling stiffness "Jing" (Spasm), calling muteness "Yin", calling flaccidity "Fei" (Atrophy), calling palpitations "Ji" (Palpitation), calling phlegm "Yin" (Fluid Retention), calling yellowing "Dan" (Jaundice). All such cases, how can they not be discussed, let alone situations where several manifestations are similar or two diseases share the same name? It is appropriate to refer to Shang-Han (Cold Damage), Zhong-Feng (Wind Strike), Re-Bing (Heat Disease), and Wen-Yi (Plague/Epidemic) all as Shang-Han; and Fu-Zhang (Skin Distension), Gu-Zhang (Drum Distension), Chang-Qin (Intestinal Mass), and Shi-Jia (Stone Mass) generally as Shui-Qi (Water Qi). Treating Zhong-Feng specifically uses phlegm-resolving medicines; pointing out Dai-Xia (Leukorrhea) sometimes considers it Lao-Ji (Consumption Disease). Fu-Liang (Hidden Beam Tumor) is not distinguished from Feng-Gen (Wind Root); Zhong-Feng is not distinguished from Shi-Ji (Epidemic Disease). This is the common malpractice of doctors throughout the world today. Therefore, I clarify and explain separately. (From *Qianjin Fang*)
The Grand Historian said: What man generates is Shen (Spirit/Mind), what he entrusts is Xing (Form/Body). If Shen is used excessively, it injures Xing; if labor is excessive, it ruins Xing; when Shen departs, death occurs. Thus, the sages value it highly. From this perspective, Shen is the root of life; Xing is the vessel of life. Without first establishing Shen, how can one say they have the means to govern the world? (Qin-Han Text)