一九一六年，重庆警察厅在学院街天符庙对开业医生考试，合格者二百零二人中，先师名列第三。捷传家中，其祖父海帆公喜曰：十载寒窗，一举成名，吾家继起之秀也。从此，先师正式行医。
救死扶伤医德高炤
先师六十余年的医事活动中，员感人的是他高尚的医德。他常以危而不救，何以医为自问，倾全力救死扶伤，决不挟医技以谋私利，至今为人所传诵。
一九一八年，先师与医学堂师范班的几位优秀学生集资，在轩岐公所附近开设了双桂堂药店。时值暑天，温病肆虐，死亡者甚众。先师便与名医王恭甫轮流在该店坐堂施医。该店宗旨在济世活人，诊者分文不取，贫病不支者，施之以药，故一时门庭若市，前来应诊者甚众，活人无算。先师虽收入减半，但淡泊生活，恬然自乐。殊知，民元以来，军阀混战，墨吏成风。双桂堂这爿济人小店也难逃厄运。兵匪荷枪借款，污吏寻机勒索，苛捐杂税，名目繁多，双桂堂渗淡经营仅两年就只好关门大吉了。先师步入社会就感到它的黑暗，曾有《重阳感赋》一首记其事略：
重阳风雨吏催租，敲断何堪到苦儒。
国事步艰兵尽匪，民权堕落主犹奴。
十载干戈天下瘦，一行雁字眼中徂。
安能觅得桃源路，薄荡渔舟一事无。
此后，先师在重庆国医药馆、光华国药公司、永生堂等处行医。先师诊病，无问贫富贵贱，一律以来诊室先后为序。有时一二富商要求提前，则应买特号或拔号铜牌一枚，其诊金相当于一般诊金的五到二十倍。先师常云此是千人吃药，一人给钱。随将所得施济于人，常在贫病者处方上角书记棹仙账字样。当病人得药时，热泪纵横，感激之情，难以言表。三十年代初，一个冬日的深夜，细雨绵绵，寒风刺骨。先师出诊后返回冉家巷寓所时，见一中年男子，衣衫褴楼，病卧在地，切其寸关尺脉俱无，幸太溪脉尚存，乃就处取金针刺之，俄顷乃苏。复取热姜糖水服之而起，再馈赠所携诊疗所得。男子热泪满眶，对先师连称神仙、神仙而去。
在我跟随先师期间，见先师对病人总是和蔼可亲，从无疾言厉色，故无论贫富贵贱，尊卑长幼，都乐与谈，这对他搜集病史资料，作出正确诊断，不无帮助。他常说：出诊乃中医之传统美德。故从不以名医自居，无问院内院外，街头乡间，凡有延请必至。一九六五年在温江县农村巡回医疗时，他已七十三岁高龄，因忙于诊治，饭常常热了又凉，凉了又热，直到诊完病人方才就餐。
先师谢世后，好友谢慕沙先生曾撰吴棹仙墓志铭谓：先生医术，世或可企及，而医德之高，则人所尤难能者。此确非溢美之辞。先师平生勤朴，除基本生活用度外，余皆用以办医院、兴学校，济困扶贫。虽为一代名医，去世之后，家中竟毫无积蓄。
面对逆流奋起抗斗
先师平素温文尔雅，从不与人相争。但在大是大非面前，却旗帜鲜明，无异沙场猛将，英勇顽强。
一九二九年，国民党中央卫生委员会通过了余云岫之流的所谓废止旧医以扫除医药卫生之障碍案。消息发布后，全国医界群情激愤，民怨沸腾。当时中医虽众，但皆各自开业，向无组织，形同一盘散沙，斗争甚不得力。先师睹此现状，奋然而起，四处奔波，联络同道，很快就成立了重庆市中医药联合分会，大力开展宣传活动，与余云岫之流作殊死斗争。其时，《商务日报》影响甚大，先师偕同人与之交涉，利用该报周末一版篇幅，办起了《医药周刊》，先师以虎溪非渔子为笔名，担任主笔，宣传祖国医学之是，痛斥余氏谬论之非，一时畅行省内外，争相传诵。
余云岫著文云：《内经》东方生风，东方是日本，并非是造风之所，以此知《内经》东方生风之说为不经也……先师著《东方生风辩》一文，针锋相对，痛斥邪说，并将论文直寄余氏。余又云《伤寒论》阴阳二字不科学，什么太阳，太阴，之为二字，有何用处……先师又著文斥之，再将长文寄余氏。当年的《医药周刊》上有灯谜数则，为：日蚀，月蚀，大端阳，以《伤寒论》句和药名破。日蚀、月蚀句是太阳，太阴，日月有病，天地必然昏暗，暗指当时社会黑暗。后句是指他(余云岫名岩)背离人民意志，必然要从岩上绊下(半夏)来。
在全国人民的抗议下，国民党当局不得不取消议案，斗争取得了胜利。全国中医药界欢欣鼓舞，认清了反动政府的真面目，认识到团结斗争的力量大。在这场救亡图存的斗争中，先师是有一定功勋的。
治学严谨一丝不苟
先师对《内经》、《难经》、《伤寒论》、《金匮要略》等经典著作，不仅都能原文背诵，且字斟句酌，做到了解经字字有出处。如一九六零年他所著《灵枢浅注》共三十八篇，二十余万字，以解字、释词、释义为凡例，颇为精要。今录几段如下，以飨读者。
《灵枢浅注·九针十二原第一》
[解字]
閇。考诸字书，都无閇字音义。梁《玉篇》载之，为俗闭字。窃疑之、惑之。夫《灵枢》古经医籍，宁容有俗字入开宗明义之篇耶？！果如《玉篇》所言，则俗之为言者，庸也，常也。他书中亦当层见叠出者矣，何仅《灵枢》独此一字哉！以閇为闭，《玉篇》误矣。余尝细味《灵枢》经文，閇而曰决，必潴水之门，水性趋下，门其形而下共声，下亦义也。复遍阅门部诸字音义，《正字通》诂闸宇云，漕艘往来．臿石左右为门，设版潴水，时启时闭以通舟。永门容一舟，衔尾贯行，门曰闸门，河曰闸河，谩闸官司之。《广韵》闸为古盍切，《集韵》闸为容盍切，盍与盇通，有去入二声，进悟閇为闸之本字也。
《灵枢浅注·本输篇第二》
[解字]
俞：此一字有三音，音不同，义亦各别，分言之如下。
(一)云俱切，音臾，通作愉。
《礼记》男唯女俞，有内应外达之义，《论语》情愉如也。注：和悦也。
(二)音输，与输音义并同。
《左传》载：秦于是乎输粟于晋，自外而内，补其不足。与此篇名本输，言天者求之本，天生万物之本质，输之于人之四未，亦自外面内，补其不足。俞与输通，读平声，俞即输之本字也。
(三)音戍，乃输之去声，孔穴名也。
俞读去声，指一穴位而言。本篇云：所溜为荥，所注为俞。五藏五俞，大渊、大陵、太冲、太白、太溪，亦三焦所止为原之处。十二原出于四关，四关主治五藏，亦有男唯女俞，内应外达之义。脉会大渊，有来有去，皆在一隅，与五藏六腑，概括各经脉数穴而言者不同，故人迎动脉．秋喻在膺中，
亦指教穴而言。腧与俞一为广义，一为狭义。注《灵枢》者，搜《康熙字典》者，将腧俞二字混为一谈，有乖经旨，特此正之。
《灵枢浅注·邪气脏腑病形第四》
[释词]
虚邪：东南西北，春夏秋冬，辟之有时，统名虚邪。分言之有微邪、贼邪之类。如春日起西风，夏日起北风，此金来克木，水来克火。请言赋邪，如秋日起东风，冬日起南风，则我所能制者，此为微邪。且有匹正四隅之分，如春夏之交，起西北风，夏秋之交，起东北风，秋冬之交。起东南风，冬春之交，反起西南风，皆为虚邪。正邪：四正四隅，名曰八正。风从正面来，以天之六元起之。太过而病人也，为六淫之正邪。合乎四时生长收藏者，则为四时五常之气。太过而病人，客于三阴三阳者，谓之六淫，皆正邪之称也。
《灵枢浅注·官针第七》
[释词]
官针：古称官者有六。天官、地官、四时之官。春为秩宗，夏为司马，秋为士，冬为工，天官曰稷，地官曰司徒，上下四旁，有一定规律，针而曰官者，以小针有九，法天、法地、法人、法时……推而为五音，六律，七星，八风，九野，身形应九野，大乙应中州，首头应夏至，腰尻应冬至，左胁应春分，右胁应秋分。立春夏于左足手，立秋冬于右足手，戊已太乙所在，是谓天忌，故曰官针。
遵经重道针药奇功
先师遵经重道，对医经有精深造诣。其用方药，一以仲景方为主，方小而效宏，且应用灵活，时人以经方家称之。又长针灸，针药并施，起死回生，治有神功。
民国初年，重庆军阀混战，时为六月炎暑，士卒日夜蹲战壕中，寒湿侵袭，病倒者甚众。病者谓寒冷难奈，虽复以重被，仍战栗不已。扪之则身若燔炭，汗出淋漓病不退。经治不愈，乃延先师诊治。思忖良久，乃悟病人身大热，反欲得近衣者，热在皮肤，寒在骨髓也；身大寒，反不欲近衣者，寒在皮肤，热在骨髓也之理。《伤寒论》原文之后无方药，先师乃据古人论述，立案云：病原酷暑出征，枕戈露卧，以致寒伤骨髓，热淫皮肤。法宜专煎附子以祛伏寒，轻渍三黄，以涤浮热。当否，可请高明论证。拟方：制附子24克，黄芩、黄连、大黄各9克。按古法先煎附子二小时，以不麻口为度。将三黄待水沸时浸半分钟，将药液滤出，合附子汁混合，微温即饮之。服三次，表热退，寒战止，一剂乃瘥。
二十年代初，重庆兴修公路，线上掘荒冢甚多。一日归家途中，先师见一男子呼号腹痛难忍。止而诊之曰：此为《金匮要略方论》所附外台走马方汤证也。乃书医案云；因掘亲冢，腹痛难忍，此必启棺时为秽浊之气所伤也。拟方：杏仁2枚，巴豆2枚。用绵包缠，捣细如泥，溶于沸水中，捻汁滤渣饮。服后食顷，腹泻一次，痛渐解而瘥。先师云，读书不但要熟记正文，附文也应熟读默记，用时才能得心应手。该方原注通治飞尸鬼击病，是补正文之不足。林世雍按《金匮方歌》注释仲师阳走马汤一句是后人所附。仲师是汉代末年人，而《外台秘要》则梓行于唐代，何其颠倒如是耶?先师分析，令人折服。
先师活用古方，常能出奇制胜。抗战初期，重庆山洞地区麻疹流行。冬末诊一男孩，二岁许。病儿初时疹出身热不甚，不恶寒，微烦咳，纳呆神倦，大便二日未下，脉细而数。及至麻疹出齐后，忽昏愦喘促，病势危笃。先师脉证合参后谓，此可按《伤寒论》大病瘥后劳复者，枳实栀子豉汤主之。书方：枳实小者1枚(炮，小碎)，山栀子、香豆豉各6克，加米泔水煎药。仅服一剂即神清，再剂而喘定，三服则余热悉去，病告痊愈。先师谓：劳复多指成人大病之后，复因风寒外袭，多言多怒，形劳房劳，梳洗沐浴，饮食不节等等，皆可致之；在幼儿可考虑风寒侵袭，饮食损伤，正衰不胜余热。以该幼儿论，麻疹齐后，病当向愈。然元气受损，气血未复，余热未尽，正不胜邪，重复发热，死灰复燃。故此，有昏愦喘促，病势危急之象。此乃虚热郁火，从内发也。其子又问先师：习俗用枳实，皆以钱计量，而此则独以枚计何也?师答曰：凡物用枚者，取其气之全也，气全则力足矣。今病既重，正气已衰，量重则正气不支，量小则邪气不破，今用气全之物，而力可倍，结可开矣。
民国初年，先师在巴县虎溪乡开业。一日深夜，农民陈某来延先师为其内人诊治温热病。谓病逾旬日，咽中痛。再至陈家，已闻哭声。陈某谓：请先生从后门进，免见死者，谓为送终也。先师答曰：危而不救，何以医为?乃径直入患者门。病人已穿殓服，停榻上，脚灯点明。师手执烛细察，见其面色未大变，虽寸口人迎无脉可寻，但跌阳脉微。扪其胸尚温，微有搏动。详询病因后，先师思之：半夏辛温，可和胃气而通阴阳，有开窍之妙，气逆能下，郁结能开。其时夜深，又系乡间，距场镇药肆甚远。忆及《伤寒论》苦酒汤或可救之。时当夏末秋初，执火把荷锄而出，得半夏二枚，先师嘱按古法，用大者一枚，洗净，切十四块薄片，鸡蛋一枚去黄，加米醋少许，混匀，微火上煮三沸去渣，汤成撬齿徐徐灌之。如食顷，病人目微动，继而有声，又少顷，竞能言语。守候达旦，竟起。后服安宫牛黄丸，迭进汤药调理月余而安。先帅妙手回生，一时响于乡里。先师不仅是著名的经方学家，在针灸学上也有很深的造诣。其用子午针法，能极《灵枢》补泻迎随之妙。自一九五五年冬赴京献《子午流注环周图》于毛泽东主席，神针之誉，驰于国中。他用针本子午流注、灵龟八法的理论，结合每一病人的不同脉象、体质、病情轻重，按时开穴进针，同时辨证用针，采取不同的针刺深度和手法，故不少危笃病患，得针而愈。
抗战初，日寇于五三、五四空袭重庆，市民纷纷退避山洞内。是年病疟者特多，服奎宁、疟涤平等无效，来国医药馆求治。先师分析道：此是洞中受寒，夏暑而汗不出，故病疟。他分别采用烧山火、透天凉之手法，按子午流注理论开时取穴，治愈疟病，不知凡几，深得贫苦市民赞颂。先师用针，活人以万千计，然勤于立德，疏于立言，在《子午流注说难》中，仅举了癫证、风中少阴重证、急惊风、鹤膝风、历节风、气郁结胸热痛等案。虽仅数案，亦可见其用针之神妙矣。
1916年，重庆警察厅在学院街的天符庙对开业医生进行考试，合格的二百零二人中，我的恩师名列第三。捷报传回家中，他的祖父海帆公高兴地说：“十年寒窗苦读，一举成名，这是我们家后继有人的优秀子弟。”从此，恩师正式开始了行医生涯。
救死扶伤，医德高尚
在恩师六十多年的从医生涯中，最感人的是他高尚的医德。他常以“遇到危重病人而不救治，还算什么医生”来自问，竭尽全力救死扶伤，绝不凭借医术谋取私利，至今为人们所传颂。
1918年，恩师与医学堂师范班的几位优秀学生集资，在轩岐公所附近开设了双桂堂药店。当时正值盛夏，温病肆虐，死亡者众多。恩师便与名医王恭甫轮流在该店坐堂施医。该店的宗旨是济世救人，就诊者分文不取，对于贫困无力支付医药费的人，免费赠送药物，因此一时之间门庭若市，前来就诊的人非常多，挽救了无数生命。虽然恩师的收入减半，但他生活淡泊，恬然自乐。殊不知，自民国元年以来，军阀混战，贪官污吏成风。双桂堂这家救济病人的小店也难逃厄运。兵匪荷枪实弹借款，贪官污吏寻机勒索，苛捐杂税名目繁多，双桂堂惨淡经营仅两年就只好关门大吉了。恩师步入社会就感受到了它的黑暗，曾写了一首《重阳感赋》记录此事概要：
重阳风雨吏催租，敲断何堪到苦儒。
国事步艰兵尽匪，民权堕落主犹奴。
十载干戈天下瘦，一行雁字眼中徂。
安能觅得桃源路，薄荡渔舟一事无。
此后，恩师在重庆国医药馆、光华国药公司、永生堂等处行医。恩师诊病，无论贫富贵贱，一律按照来诊室的先后顺序排队。有时一二富商要求提前看病，则需购买特号或拔号铜牌一枚，其诊金相当于一般诊金的五到二十倍。恩师常说这是“千人吃药，一人给钱”，随即将这些所得施舍救济他人，常在贫困病人的处方角落写上“棹仙账”字样。当病人拿到药时，热泪纵横，感激之情难以言表。20世纪30年代初的一个冬日深夜，细雨绵绵，寒风刺骨。恩师出诊后返回冉家巷寓所时，见一中年男子衣衫褴褛，病卧在地，切其寸、关、尺三部脉象均摸不到，幸好太溪脉尚存，于是就地取金针针刺该穴，片刻之后患者苏醒。再取热姜糖水让他服下而起身，又馈赠他所携带的诊疗所得费用。男子热泪满眶，对着恩师连称“神仙、神仙”而去。
在我跟随恩师期间，见他对病人总是和蔼可亲，从未疾言厉色，所以无论贫富贵贱、尊卑长幼，都乐于与他交谈，这对他搜集病史资料、作出正确诊断不无帮助。他常说：“出诊乃中医之传统美德。”所以他从不以名医自居，无论院内院外、街头乡间，凡有请必至。1965年在温江县农村巡回医疗时，他已七十三岁高龄，因忙于诊治，饭常常热了又凉，凉了又热，直到诊完病人方才就餐。
恩师谢世后，好友谢慕沙先生曾撰写吴棹仙墓志铭说：“先生的医术，世人或许可以企及，而医德之高，则是人们尤其难能可贵的。”这确非溢美之辞。恩师平生勤朴，除基本生活用度外，其余皆用于办医院、兴学校、济困扶贫。虽为一代名医，去世之后，家中竟毫无积蓄。
面对逆流奋起抗斗
恩师平素温文尔雅，从不与人相争。但在大是大非面前，却旗帜鲜明，无异于沙场猛将，英勇顽强。
1929年，国民党中央卫生委员会通过了余云岫之流所谓的“废止旧医以扫除医药卫生之障碍案”。消息发布后，全国医界群情激愤，民怨沸腾。当时中医虽众，但皆各自开业，向来没有组织，形同一盘散沙，斗争甚不得力。恩师目睹此现状，奋然而起，四处奔波，联络同道，很快就成立了重庆市中医药联合分会，大力开展宣传活动，与余云岫之流作殊死斗争。当时，《商务日报》影响甚大，恩师偕同人与之交涉，利用该报周末一版篇幅，办起了《医药周刊》，恩师以“虎溪非渔子”为笔名，担任主笔，宣传祖国医学的正确性，痛斥余氏谬论的错误，一时畅行省内外，争相传诵。
余云岫著文说：《内经》中“东方生风”，东方是日本，并非造风之所，以此可知《内经》“东方生风”之说是不经之谈……恩师著《东方生风辩》一文，针锋相对，痛斥邪说，并将论文直寄余氏。余氏又说《伤寒论》中“阴阳”二字不科学，什么太阳、太阴，这两个字有什么用处……恩师又著文斥之，再将长文寄给余氏。当年的《医药周刊》上有灯谜数则，谜面为：日蚀、月蚀、大端阳，谜底以《伤寒论》句和药名破译。日蚀、月蚀句是“太阳”、“太阴”，日月有病，天地必然昏暗，暗指当时社会黑暗。后句是指他（余云岫名岩）背离人民意志，必然要从岩上绊下（半夏）来。
在全国人民的抗议下，国民党当局不得不取消议案，斗争取得了胜利。全国中医药界欢欣鼓舞，认清了反动政府的真面目，认识到团结斗争的力量大。在这场救亡图存的斗争中，恩师是有一定功勋的。
治学严谨，一丝不苟
恩师对《内经》、《难经》、《伤寒论》、《金匮要略》等经典著作，不仅都能原文背诵，且字斟句酌，做到了解经字字有出处。如1960年他所著《灵枢浅注》共三十八篇，二十余万字，以解字、释词、释义为凡例，颇为精要。今录几段如下，以飨读者。
《灵枢浅注·九针十二原第一》
[解字]
閇。考诸字书，都无閇字音义。梁朝《玉篇》载之，为俗闭字。我对此怀疑、困惑。夫《灵枢》古经医籍，岂容有俗字入开宗明义之篇耶？！果如《玉篇》所言，则俗之为言者，庸也，常也。他书中亦当层见叠出者矣，何仅《灵枢》独此一字哉！以閇为闭，《玉篇》误矣。我曾细味《灵枢》经文，閇而曰决，必潴水之门，水性趋下，门其形而下共声，下亦义也。复遍阅门部诸字音义，《正字通》诂闸宇云，漕艘往来，臿石左右为门，设版潴水，时启时闭以通舟。永门容一舟，衔尾贯行，门曰闸门，河曰闸河，谩闸官司之。《广韵》闸为古盍切，《集韵》闸为容盍切，盍与盇通，有去入二声，进悟閇为闸之本字也。
《灵枢浅注·本输篇第二》
[解字]
俞：此一字有三音，音不同，义亦各别，分言之如下。
(一) 云俱切，音臾，通作愉。
《礼记》男唯女俞，有内应外达之义，《论语》情愉如也。注：和悦也。
(二) 音输，与输音义并同。
《左传》载：秦于是乎输粟于晋，自外而内，补其不足。与此篇名本输，言天者求之本，天生万物之本质，输之于人之四末，亦自外面内，补其不足。俞与输通，读平声，俞即输之本字也。
(三) 音戍，乃输之去声，孔穴名也。
俞读去声，指一穴位而言。本篇云：所溜为荥，所注为俞。五藏五俞，大渊、大陵、太冲、太白、太溪，亦三焦所止为原之处。十二原出于四关，四关主治五藏，亦有男唯女俞，内应外达之义。脉会大渊，有来有去，皆在一隅，与五藏六腑，概括各经脉数穴而言者不同，故人迎动脉．秋喻在膺中，亦指教穴而言。腧与俞一为广义，一为狭义。注《灵枢》者，搜《康熙字典》者，将腧俞二字混为一谈，有乖经旨，特此正之。
《灵枢浅注·邪气脏腑病形第四》
[释词]
虚邪：东南西北，春夏秋冬，辟之有时，统名虚邪。分言之有微邪、贼邪之类。如春日起西风，夏日起北风，此金来克木，水来克火。请言赋邪，如秋日起东风，冬日起南风，则我所能制者，此为微邪。且有匹正四隅之分，如春夏之交，起西北风，夏秋之交，起东北风，秋冬之交。起东南风，冬春之交，反起西南风，皆为虚邪。正邪：四正四隅，名曰八正。风从正面来，以天之六元起之。太过而病人也，为六淫之正邪。合乎四时生长收藏者，则为四时五常之气。太过而病人，客于三阴三阳者，谓之六淫，皆正邪之称也。
《灵枢浅注·官针第七》
[释词]
官针：古称官者有六。天官、地官、四时之官。春为秩宗，夏为司马，秋为士，冬为工，天官曰稷，地官曰司徒，上下四旁，有一定规律，针而曰官者，以小针有九，法天、法地、法人、法时……推而为五音，六律，七星，八风，九野，身形应九野，大乙应中州，首头应夏至，腰尻应冬至，左胁应春分，右胁应秋分。立春夏于左足手，立秋冬于右足手，戊已太乙所在，是谓天忌，故曰官针。
遵经重道，针药奇功
恩师遵经重道，对医经有精深造诣。其用方药，一以仲景方为主，方小而效宏，且应用灵活，时人以经方家称之。又长针灸，针药并施，起死回生，治有神功。
民国初年，重庆军阀混战，时为六月炎暑，士卒日夜蹲战壕中，寒湿侵袭，病倒者甚众。病者谓寒冷难奈，虽复以重被，仍战栗不已。扪之则身若燔炭，汗出淋漓病不退。经治不愈，乃延先师诊治。思忖良久，乃悟病人身大热，反欲得近衣者，热在皮肤，寒在骨髓也；身大寒，反不欲近衣者，寒在皮肤，热在骨髓也之理。《伤寒论》原文之后无方药，先师乃据古人论述，立案云：病原酷暑出征，枕戈露卧，以致寒伤骨髓，热淫皮肤。法宜专煎附子以祛伏寒，轻渍三黄，以涤浮热。当否，可请高明论证。拟方：制附子24克，黄芩、黄连、大黄各9克。按古法先煎附子二小时，以不麻口为度。将三黄待水沸时浸半分钟，将药液滤出，合附子汁混合，微温即饮之。服三次，表热退，寒战止，一剂乃瘥。
二十年代初，重庆兴修公路，线上掘荒冢甚多。一日归家途中，先师见一男子呼号腹痛难忍。止而诊之曰：此为《金匮要略方论》所附外台走马方汤证也。乃书医案云；因掘亲冢，腹痛难忍，此必启棺时为秽浊之气所伤也。拟方：杏仁2枚，巴豆2枚。用绵包缠，捣细如泥，溶于沸水中，捻汁滤渣饮。服后食顷，腹泻一次，痛渐解而瘥。先师云，读书不但要熟记正文，附文也应熟读默记，用时才能得心应手。该方原注通治飞尸鬼击病，是补正文之不足。林世雍按《金匮方歌》注释仲师阳走马汤一句是后人所附。仲师是汉代末年人，而《外台秘要》则梓行于唐代，何其颠倒如是耶?先师分析，令人折服。
先师活用古方，常能出奇制胜。抗战初期，重庆山洞地区麻疹流行。冬末诊一男孩，二岁许。病儿初时疹出身热不甚，不恶寒，微烦咳，纳呆神倦，大便二日未下，脉细而数。及至麻疹出齐后，忽昏愦喘促，病势危笃。先师脉证合参后谓，此可按《伤寒论》大病瘥后劳复者，枳实栀子豉汤主之。书方：枳实小者1枚(炮，小碎)，山栀子、香豆豉各6克，加米泔水煎药。仅服一剂即神清，再剂而喘定，三服则余热悉去，病告痊愈。先师谓：劳复多指成人大病之后，复因风寒外袭，多言多怒，形劳房劳，梳洗沐浴，饮食不节等等，皆可致之；在幼儿可考虑风寒侵袭，饮食损伤，正衰不胜余热。以该幼儿论，麻疹齐后，病当向愈。然元气受损，气血未复，余热未尽，正不胜邪，重复发热，死灰复燃。故此，有昏愦喘促，病势危急之象。此乃虚热郁火，从内发也。其子又问先师：习俗用枳实，皆以钱计量，而此则独以枚计何也?师答曰：凡物用枚者，取其气之全也，气全则力足矣。今病既重，正气已衰，量重则正气不支，量小则邪气不破，今用气全之物，而力可倍，结可开矣。
民国初年，先师在巴县虎溪乡开业。一日深夜，农民陈某来延先师为其内人诊治温热病。谓病逾旬日，咽中痛。再至陈家，已闻哭声。陈某谓：请先生从后门进，免见死者，谓为送终也。先师答曰：危而不救，何以医为?乃径直入患者门。病人已穿殓服，停榻上，脚灯点明。师手执烛细察，见其面色未大变，虽寸口人迎无脉可寻，但跌阳脉微。扪其胸尚温，微有搏动。详询病因后，先师思之：半夏辛温，可和胃气而通阴阳，有开窍之妙，气逆能下，郁结能开。其时夜深，又系乡间，距场镇药肆甚远。忆及《伤寒论》苦酒汤或可救之。时当夏末秋初，执火把荷锄而出，得半夏二枚，先师嘱按古法，用大者一枚，洗净，切十四块薄片，鸡蛋一枚去黄，加米醋少许，混匀，微火上煮三沸去渣，汤成撬齿徐徐灌之。如食顷，病人目微动，继而有声，又少顷，竞能言语。守候达旦，竟起。后服安宫牛黄丸，迭进汤药调理月余而安。先帅妙手回生，一时响于乡里。先师不仅是著名的经方学家，在针灸学上也有很深的造诣。其用子午针法，能极《灵枢》补泻迎随之妙。自一九五五年冬赴京献《子午流注环周图》于毛泽东主席，神针之誉，驰于国中。他用针本子午流注、灵龟八法的理论，结合每一病人的不同脉象、体质、病情轻重，按时开穴进针，同时辨证用针，采取不同的针刺深度和手法，故不少危笃病患，得针而愈。
抗战初，日寇于五三、五四空袭重庆，市民纷纷退避山洞内。是年病疟者特多，服奎宁、疟涤平等无效，来国医药馆求治。先师分析道：此是洞中受寒，夏暑而汗不出，故病疟。他分别采用烧山火、透天凉之手法，按子午流注理论开时取穴，治愈疟病，不知凡几，深得贫苦市民赞颂。先师用针，活人以万千计，然勤于立德，疏于立言，在《子午流注说难》中，仅举了癫证、风中少阴重证、急惊风、鹤膝风、历节风、气郁结胸热痛等案。虽仅数案，亦可见其用针之神妙矣。
In 1916, the Chongqing Police Department conducted an examination for licensed physicians at Tianfu Temple on Xueyuan Street. Among the 202 qualified candidates, my mentor ranked third. When the good news reached his home, his grandfather, Mr. Haifan, joyfully said, "Ten years of hard study have led to this moment of fame; he is a promising successor of our family." From then on, my mentor officially began his medical practice.
Saving Lives and Upholding High Medical Ethics
Throughout my mentor's more than sixty years of medical career, what was most touching was his noble medical ethics. He often asked himself, "If one does not treat critical patients, what kind of doctor is one?" He spared no effort in saving lives and helping the injured, never using his medical skills for personal gain, a reputation that remains celebrated to this day.
In 1918, my mentor, along with several outstanding students from the Normal Class of the Medical Hall, pooled funds to open Shuanggui Tang Pharmacy near the Xuanqi Guild Hall. It was summer, and warm diseases (Wenbing, febrile diseases caused by warm pathogens) were rampant, causing many deaths. My mentor took turns with the famous physician Wang Gongfu to sit in the clinic and provide free medical services. The pharmacy's purpose was to benefit the world and save lives; consultations were free of charge, and medicines were given freely to those who could not afford them. Consequently, the shop was bustling with customers, saving countless lives. Although my mentor's income was halved, he lived a simple life and found contentment in it. Little did they know that since the first year of the Republic of China, warlords had been waging civil wars, and corrupt officials had become prevalent. This small charity shop, Shuanggui Tang, could not escape its misfortune. Soldiers and bandits demanded loans with guns drawn, corrupt officials sought opportunities to extort money, and various heavy taxes were imposed. After only two years of struggling operation, Shuanggui Tang had to close down. Witnessing the darkness of society upon entering the public sphere, my mentor wrote a poem titled "Reflections on the Double Ninth Festival" to record the incident:
Wind and rain on the Double Ninth Festival, officials urge rent collection;
How can I bear the knocking until the poor scholar is broken?
National affairs are difficult, soldiers are all bandits;
Civil rights have fallen, masters are still slaves.
Ten years of warfare have made the world thin;
A row of wild geese disappears from my eyes.
Where can I find the path to the Peach Blossom Spring?
With a light boat, I have nothing to do but drift.
Thereafter, my mentor practiced medicine at the Chongqing National Medicine Hall, Guanghua National Drug Company, and Yongsheng Tang. In diagnosing illnesses, regardless of poverty or wealth, he strictly followed the order of arrival. Occasionally, if one or two wealthy merchants requested priority, they had to purchase a special number or a pull-number copper token, with consultation fees five to twenty times higher than usual. My mentor often said this was "a thousand people taking medicine, paid by one person," and he would immediately distribute the proceeds to those in need. He often wrote the characters "Zhaoxian Account" in the corner of prescriptions for poor patients. When patients received their medicine, tears streamed down their faces, and their gratitude was beyond words. In the early 1930s, on a cold winter night with continuous drizzle and biting wind, after returning from a house call to his residence in Ranjiaxiang, my mentor saw a middle-aged man lying on the ground in rags. His Cun, Guan, and Chi pulses were imperceptible, but the Taixi pulse remained. He immediately used a gold needle to puncture the point, and the patient revived after a short while. He then gave the patient hot ginger sugar water to drink, enabling him to stand up, and gifted him the earnings from the consultation. With tears in his eyes, the man repeatedly called my mentor a "fairy" or "immortal" before leaving.
During the time I followed my mentor, I observed that he was always amiable to patients, never speaking harshly or showing anger. Therefore, regardless of social status, age, or gender, everyone was willing to talk with him, which greatly helped him collect medical history data and make accurate diagnoses. He often said, "House calls are a traditional virtue of Traditional Chinese Medicine (TCM)." Thus, he never considered himself a famous doctor. Whether inside or outside the hospital, on streets or in villages, he would attend whenever invited. In 1965, during rural巡回 medical service in Wenjiang County, he was already seventy-three years old. Busy with diagnosis and treatment, his meals were often heated and cooled multiple times until he finished seeing all patients before eating.
After my mentor passed away, his friend Mr. Xie Musha wrote the epitaph for Wu Zhaoxian, stating: "Mr.'s medical skills may be attainable by others, but his high medical ethics are particularly rare and precious." This is certainly not an exaggeration. My mentor was diligent and frugal throughout his life. Except for basic living expenses, all surplus was used to establish hospitals, promote schools, and relieve poverty. Despite being a renowned doctor of his generation, he left no savings at his death.
Rising Against the Current
My mentor was usually gentle and refined, never arguing with others. However, when facing major issues of right and wrong, he was clear-cut in his stance, resembling a fierce general on the battlefield, brave and tenacious.
In 1929, the Central Health Committee of the Kuomintang passed the so-called "Proposal to Abolish Old Medicine to Remove Obstacles to Medical and Hygienic Work," proposed by Yu Yunxiu and his followers. After the news was released, the entire medical community was indignant, and public resentment boiled over. Although there were many TCM practitioners at the time, they all practiced independently without any organization, forming a loose sand structure, making the struggle ineffective. Witnessing this situation, my mentor rose up, traveled extensively, contacted colleagues, and quickly established the Chongqing City Traditional Chinese and Western Medicine Joint Branch. They vigorously carried out propaganda activities and engaged in a life-and-death struggle against Yu Yunxiu and his ilk. At that time, the *Commercial Daily* had a significant influence. My mentor negotiated with them and utilized the weekend edition to launch the *Medical Weekly*. Using the pen name "Huxi Feiyu," he served as the chief editor, advocating for the correctness of Chinese medicine and fiercely criticizing Yu's fallacies. The publication circulated widely within and outside the province, becoming a subject of widespread discussion.
Yu Yunxiu wrote in an article: "*Neijing* states 'The East generates Wind.' The East refers to Japan, which is not the source of wind generation. Therefore, the statement in *Neijing* that 'The East generates Wind' is absurd..." My mentor wrote an article titled "Refutation of 'The East Generates Wind'," countering point by point, condemning heretical views, and sending the paper directly to Yu. Yu further claimed that the terms "Yin" and "Yang" in *Shanghan Lun* were unscientific, asking what use the terms Taiyang and Taiyin were... My mentor wrote another article refuting this and sent the long text to Yu. The *Medical Weekly* of that year featured several riddles: Solar Eclipse, Lunar Eclipse, Major Duanwu. The answers were derived from sentences and herb names in *Shanghan Lun*. The phrases for solar and lunar eclipses were "Taiyang" and "Taiyin"; with disease in the sun and moon, heaven and earth must be dark, metaphorically referring to the darkness of society at that time. The latter phrase referred to him (Yu Yunxiu's given name was Yan), implying that deviating from the will of the people would inevitably lead to him falling off the rock (Banxia, Pinellia).
Under the protest of the whole nation, the Kuomintang authorities were forced to cancel the proposal, and the struggle achieved victory. The national TCM community was jubilant, recognizing the true face of the reactionary government and realizing the power of united struggle. In this struggle for survival, my mentor made certain contributions.
Rigorous Scholarship and Meticulous Attention to Detail
My mentor could not only recite classics such as *Neijing*, *Nanjing*, *Shanghan Lun*, and *Jingui Yaolue* from memory but also scrutinized every word, ensuring that every explanation of the classics had a source. For example, in 1960, he authored *Light Annotations on Ling Shu*, consisting of thirty-eight chapters and over 200,000 words. Using character explanation, term interpretation, and meaning clarification as examples, it was quite concise and essential. I record a few excerpts below for readers.
*Light Annotations on Ling Shu · Chapter 1: Nine Needles and Twelve Source Points*
[Character Explanation]
Bi (閇). Examining various dictionaries, there is no pronunciation or meaning for the character Bi. Liang Dynasty's *Yupian* records it as a vulgar variant of the character Bi (closed). I suspect and am confused by this. How could an ancient medical classic like *Ling Shu* contain vulgar characters in a chapter that opens the doctrine? If, as *Yupian* states, "vulgar" means common or ordinary, such characters should appear frequently in other texts, why is this character unique to *Ling Shu*? Taking Bi as closed, *Yupian* is mistaken. I have carefully pondered the text of *Ling Shu*. "Bi" described as "deciding" must refer to a gate for retaining water. Water tends downward; the shape of the character implies downwardness, and "downward" also carries meaning. Reviewing the pronunciation and meaning of characters in the "Gate" radical, *Zhengzitong* explains the character Zha (gate/sluis): "For cargo ships passing back and forth, stones are placed on left and right as gates, boards are set to retain water, opened and closed intermittently to allow passage. A permanent gate holds one ship, following each other in line. The gate is called a sluice gate, the river a sluice river, managed by sluice officials." *Guangyun* pronounces Zha as Gu-he cut, *Jiyun* as Rong-he cut. He and Ga are interchangeable, having departing and entering tones. Advancing from this, I realized that Bi is the original character for Zha.
*Light Annotations on Ling Shu · Chapter 2: Original Acupoints*
[Character Explanation]
Shu (俞): This character has three pronunciations, each with distinct meanings, detailed as follows.
(1) Yunju cut, pronounced Yu, interchangeable with Yu (joyful).
*Liji* says "Men say Wei, women say Yu," implying internal response and external reach. *Lunyu* says "Qing ru Yu." Annotation: Harmonious and joyful.
(2) Pronounced Shu, identical in sound and meaning to Shu (transport).
*Zuo Zhuan* records: "Qin thus transported grain to Jin, supplementing deficiencies from outside to inside." This corresponds to the chapter title "Original Transport," stating that for Heaven, one seeks the root; the essence of all things generated by Heaven is transported to the four extremities of humans, also supplementing deficiencies from outside to inside. Shu and Yu are interchangeable, read with level tone; Yu is the original character for Shu.
(3) Pronounced Shu (departing tone), referring to acupoints.
When Shu is read with departing tone, it refers to a specific acupoint. This chapter states: "What flows becomes Ying, what pours into becomes Shu." The Five Zang organs have five Shu points: Dayuan, Daling, Taichong, Taibai, and Taixi, which are also where the San Jiao stops as Yuan sources. The Twelve Origin points emerge from the Four Passes, which govern the Five Zang organs. There is also the meaning of "Men say Wei, women say Yu," implying internal response and external reach. The Pulse meets at Dayuan, coming and going, all in one corner, different from summarizing the number of acupoints in meridians relative to the Five Zang and Six Fu organs. Therefore, the Dongguan artery and Qiuyu in the chest also refer to teaching about acupoints. Shu (腧) and Yu (俞) are one broad sense and one narrow sense. Those annotating *Ling Shu* and searching *Kangxi Dictionary* confuse these two characters, deviating from the canonical intent; I hereby correct this.
*Light Annotations on Ling Shu · Chapter 4: Pathogenic Factors, Zang-Fu Organs, and Disease Manifestations*
[Term Interpretation]
Xu Xie (Deficient Evil): East, South, West, North, Spring, Summer, Autumn, Winter; avoiding them has its time, collectively named Deficient Evil. Specifically, there are Minor Evil and Thief Evil, etc. For example, west wind rising in spring, north wind rising in summer; this is Metal overcoming Wood, Water overcoming Fire. Please speak of Fu Evil. For instance, east wind rising in autumn, south wind rising in winter; these are what we can control, termed Minor Evil. There are also distinctions of opposing the four corners. For example, northwest wind rising at the transition of Spring and Summer, northeast wind rising at the transition of Summer and Autumn, southeast wind rising at the transition of Autumn and Winter, southwest wind rising at the transition of Winter and Spring; all are Deficient Evils. Zheng Xie (Correct Evil): The four directions and four corners are named Eight Correct Winds. Wind coming from the front, originating from the Six Qi of Heaven. Excess causes illness, termed the Correct Evil of the Six Exuberances. Aligning with the growth, flourishing, harvesting, and storing of the four seasons constitutes the Qi of the Four Seasons and Five Constants. Excess causing illness, lodging in the Three Yin and Three Yang, is called the Six Exuberances, all termed Correct Evils.
*Light Annotations on Ling Shu · Chapter 7: Official Needles*
[Term Interpretation]
Guan Zhen (Official Needle): In antiquity, there were six types of Officials. Heavenly Official, Earthly Official, and Officials of the Four Seasons. Spring is Minister of Rites, Summer is Minister of War, Autumn is Minister of Justice, Winter is Minister of Works. The Heavenly Official is Ji (Grain), the Earthly Official is Situ (Education/People). Up, down, and around have fixed laws. Why is the needle called "Official"? Because there are nine small needles, modeling Heaven, Earth, Humanity, and Time... Extended to Five Tones, Six Laws, Seven Stars, Eight Winds, Nine Fields. The body shape corresponds to the Nine Fields, Da Yi corresponds to the Central Province, the head corresponds to Summer Solstice, the waist and buttocks correspond to Winter Solstice, the left hypochondrium corresponds to Spring Equinox, the right hypochondrium corresponds to Autumn Equinox. Establishing Spring and Summer on the left hand and foot, establishing Autumn and Winter on the right hand and foot. Where Wu and Ji Da Yi resides is called Heavenly Taboo, hence the name Official Needle.
Following Classics and Emphasizing Dao, Miraculous Effects of Acupuncture and Herbal Medicine
My mentor followed the classics and emphasized the Dao, possessing profound expertise in medical classics. His prescription usage primarily relied on formulas from Zhang Zhongjing, which were small yet highly effective, applied flexibly, earning him the title of a "Jingfang (Classic Formula) Master" among contemporaries. He was also skilled in acupuncture, combining acupuncture and herbal medicine to revive the dying and achieve miraculous cures.
In the early Republic of China, warlords fought in Chongqing. It was June, scorching hot. Soldiers squatted in trenches day and night, invaded by cold and dampness, causing many to fall ill. Patients complained of unbearable cold; even wrapped in heavy quilts, they shivered incessantly. Touching their bodies felt like burning charcoal, with profuse sweating, yet the illness did not recede. After unsuccessful treatments, they invited my mentor. Pondering for a long time, he understood the principle: "Patients with high fever who desire to wrap themselves in clothes have heat in the skin and cold in the marrow; patients with severe cold who do not desire to wrap themselves have cold in the skin and heat in the marrow." Since *Shanghan Lun* provided no formula after the original text, my mentor based his case record on ancient discussions: "The patient embarked on a campaign in extreme heat, sleeping exposed to the elements, resulting in cold injuring the marrow and heat invading the skin. The method should be to decoct Fuzi alone to dispel latent cold, and lightly soak the Three Yellows (Sanhuang) to wash away floating heat. Whether appropriate, please ask experts for verification." Prescribed: Processed Fuzi 24g, Huangqin, Huanglian, and Dahuang 9g each. According to ancient methods, decoct Fuzi for two hours until it no longer numbs the mouth. Soak the Three Yellows in boiling water for half a minute, filter the liquid, mix with the Fuzi juice, and drink when slightly warm. After three doses, surface heat subsided, chills stopped, and the patient recovered after one dose.
In the early 1920s, road construction in Chongqing involved excavating many abandoned tombs. On his way home one day, my mentor saw a man crying out in unbearable abdominal pain. Stopping to diagnose, he said: "This is the syndrome treated by the Waitai Zouma Decoction attached to *Jingui Yaolue Fanglun*." He wrote the medical record: "Due to digging up relatives' tombs, unbearable abdominal pain occurs; this must be injury from foul and turbid qi when opening the coffin." Prescribed: 2 Xingren (Almond Seeds), 2 Badou (Croton Seeds). Wrap in cotton, pound into fine mud, dissolve in boiling water, squeeze out juice, filter dregs, and drink. After eating for a while, one episode of diarrhea occurred, pain gradually resolved, and the patient recovered. My mentor said, "Reading requires memorizing not only the main text but also the appendices; only then can one apply them skillfully." The original note for this formula states it treats Feishi and Guiji diseases generally, supplementing the insufficiency of the main text. Lin Shiyong, annotating *Jingui Fangge*, noted that the sentence "Zhongshi Yang Zouma Tang" was added by later generations. Zhongshi lived at the end of the Han Dynasty, while *Waitai Miyao* was printed in the Tang Dynasty; how inverted this is! My mentor's analysis was convincing.
My mentor often used ancient formulas creatively to achieve unexpected victories. In the early stages of the Anti-Japanese War, measles were prevalent in the Shandong area of Chongqing. Late in winter, he diagnosed a boy of about two years old. Initially, after the rash appeared, the fever was not severe, no aversion to cold, slight irritability and cough, poor appetite, mental fatigue, and no bowel movement for two days; the pulse was fine and rapid. After the measles fully erupted, he suddenly became comatose with panting, and the condition became critical. After integrating pulse and symptom analysis, my mentor stated, "This can be treated according to *Shanghan Lun*: for recurrence of labor after a major illness, Zhishi Zhizi Chi Tang is the primary formula." Prescribed: 1 small Zhishi (Immature Bitter Orange, roasted and crushed), 6g Zhizi (Gardenia Fruit), 6g Chidou (Fermented Soybean), decocted with rice washing water. After just one dose, consciousness cleared; after two doses, panting stabilized; after three doses, residual heat disappeared, and the patient recovered. My mentor explained: "Labor recurrence mostly refers to adults after a major illness, recurring due to external invasion of wind-cold, excessive talking and anger, physical and sexual exhaustion, bathing, and irregular diet, etc.; for infants, consider wind-cold invasion, dietary injury, deficiency failing to overcome residual heat. Regarding this infant, after measles eruption, the illness should have healed. However, Yuan Qi was damaged, Qi and Blood had not recovered, residual heat was not exhausted, and righteousness failed to overcome evil, leading to recurrent fever and reigniting dead ashes. Thus, there were signs of coma, panting, and critical condition. This is deficient heat and stagnant fire erupting from within." His son asked my mentor: "Customarily, Zhishi is measured in qian, why is this measured in pieces?" The master replied: "For items measured in pieces, it is to preserve their complete Qi; complete Qi means sufficient power. Now the illness is severe, righteous Qi is depleted; heavy dosage will overwhelm righteous Qi, light dosage will not break evil Qi. Now using an item with complete Qi, the power can double, and knots can be opened."
In the early Republic of China, my mentor practiced in Huxi Township, Ba County. One late night, farmer Chen came to invite my mentor to treat his wife for a warm disease. He said the illness had lasted over ten days with throat pain. Upon arriving at the Chen household again, cries were heard. Chen said: "Please enter through the back door to avoid seeing the deceased, as it is considered bad luck to witness the final moments." My mentor replied: "If one does not treat critical patients, what kind of doctor is one?" and entered directly. The patient was already wearing burial clothes, lying on the couch, with a foot lamp lit. Holding a candle, the master examined closely, seeing no major change in complexion. Although no pulse could be found at Cun Kou and Ren Ying, the Zu Yang pulse was faint. Palpating the chest, it was still warm with slight pulsation. After detailed inquiry into the cause, my mentor thought: Banxia is pungent and warm, capable of harmonizing Stomach Qi and connecting Yin and Yang, with the wonder of opening orifices; it can direct rebellious Qi downward and open stagnation. It was late night, in a rural area far from the town pharmacy. Recalling *Shanghan Lun*, Kujiu Tang might save her. It was late summer to early autumn. Carrying a torch and hoe, he went out and obtained two Banxia. My mentor instructed to follow ancient methods: use one large piece, wash clean, slice into fourteen thin slices, take one egg white (removing yolk), add a little rice vinegar, mix well, boil gently for three boils, filter dregs. Once the decoction is ready, slowly administer via the teeth. After a meal's time, the patient's eyes moved slightly, then made sounds, and shortly after, could speak. Waiting until dawn, she finally sat up. Later, she took Angong Niuhuang Wan and continued herbal decoctions for over a month to recover. My mentor's miraculous revival skills became famous in the locality. My mentor was not only a famous Jingfang master but also had deep expertise in acupuncture. Using the Zi Wu Zhen Fa (Midday-Midnight Needle Method), he mastered the subtleties of tonification and sedation and following-reversing techniques in *Ling Shu*. In the winter of 1955, he went to Beijing to present the *Ziwu Liuzhu Huanzhou Tu* (Midday-Midnight Flowing Note Circular Diagram) to Chairman Mao Zedong, and his reputation as a divine needle practitioner spread across the country. He based his acupuncture on the theories of Ziwu Liuzhu and Linggui Bafa, combined with each patient's different pulse, constitution, and severity of illness, opening acupoints and inserting needles at specific times. Simultaneously, he differentiated syndromes for acupuncture, adopting different depths and techniques. Thus, many critically ill patients recovered after acupuncture.
At the beginning of the Anti-Japanese War, Japanese bombers attacked Chongqing on May 3rd and 4th, and citizens fled to caves. That year, malaria cases were particularly numerous. Quinine and Maladine were ineffective, so they came to the National Medicine Hall for treatment. My mentor analyzed: "This is cold contracted in the cave, with sweat not excreted during summer heat, hence malaria." He separately employed the Burning Mountain Fire and Penetrating Heaven Cool techniques, opening acupoints at specific times according to Ziwu Liuzhu theory, curing countless malaria cases, deeply praised by poor citizens. My mentor saved thousands with acupuncture, yet he was diligent in establishing virtue but sparse in writing. In *Ziwu Liuzhu Shuonan*, he only listed cases of epilepsy, severe Wind striking Shaoyin, acute convulsive disorder, crane knee wind, bi-syndrome affecting joints, and Qi stagnation with chest heat pain. Although only a few cases, they reveal the miraculous nature of his acupuncture.