腰腿软组织损伤也是现代医学认为比较棘手的常见慢性病之一。在祖国医学中，属于腰痛或腰腿痛的范畴。为了摸索出中医治疗率病的规律，我查阅了历代医书、方书中有关腰痛，腰腿痛的记载。因见巢元方《诸病源候论》所载「卒腰痛候」、「久腰痛侯」和「腰脚疼痛候」的立论精辟，颇多启示。归纳巢氏论点，不外本病起于劳伤，导致肾气虚损，应属正虚之证，而肾气既虚，风寒得以乘虚侵袭，可转为正虚邪实之证。据此，我试将本病分为急性发作型(正虚邪实)和缓解型(正虚)两类。前者辨风寒孰甚，风甚者祛风，寒甚者散寒；后者分胡虚，阳虚，阴虚者育阴，阳虚者温肾。两年来已治疗数十年来，疗效满意，在进行随访总结中。
结语
回顾个人学医数十年的历程，深切体会到：学医和学其它专业一样，一要持之以恒，终其生不稍懈，二要经常看到自己的不足之处，作为奋发学习的动力。我虽年老多病，但在党的中医政策的光辉照耀下，仍坚持上述两条，愿以有生之年，不断钻研，在继承和发展中医学术的道路上作出应有的贡献。
医途回首五十年记
黑龙江省祖国医学研究所高式国
【作者简介】高式国(1902～)，河北省宁河县入。一九二。年中学毕业后曾任塾师，同时自学中医。先后师事予吕秦交、蒋鹤青、吴道善等人。毕生穷治医经，对针灸学说亦有较深入的研究，着有《内经补正》、《针灸穴名解》等。
我于一九二。年毕业于依兰道立中学校，因无力升学，居家闲散二年。一九二二年，邻右父老凑集五个儿童，强余教授，非所愿也。时当乱世(军阀混战)，人喜言兵，余亦窃读六韬孙吴等书，并重温史地，思以追随时势。转思学此下技，何以致用，即便小成，亦只听人指使助纣殃民而已，遂即中止。次年生徒加多，内有中医之子，其父商余教以医书，余遂先买《本草从新》备课。此为余乎生阅读医书之始，亦即望见医途之始。此后常虚心向药店老医请教。药店老医不善讲授，且猜余有意刁难之也。独有老中医吕泰交(宇际安，山东昌邑人，清末附生，年六十余岁)视余可教，热心传授。有时携卷来塾，指示要点，惟恐余之中辍也。余喜极，师事之。吕与余互约，午课余就彼，晚课吕就余，以此为常，此为余在中医路上初学迈步也。但未敢依此为业。师弟相处，意气投洽，研医之外，兼习经史。吕师最喜《周易》及《左氏春秋》。快意时则畅谈时势及古今英雄成败，常夜深忘倦。吕不喜谈文，常日：文章诗赋，乃小儒事也。又日：《诗经》民情也；《书经》政治也，《春秋》司法也}「礼记})教育也《易经》科学也。有时谈及《内经》。余日：文字太深，使人难懂，吕日：凡关理论之书，着重在悟。只要把《内经》的「内」字悟透，则全部经文如同白话。余问：古人有云，「读书千遍，其义自见」，何也?师日。比如修道，多读书而能明道者渐法也；不读书，而能明道者，顿法也。即朱子所谓「用力之久，豁然贯通」者也。此后，余常怀念《内经》之「内」字。又常默然自问：内之，内之，不知内到何处为止7．师日：「内到无可内为止。」闻言之下，更为茫然。不知所淡者，为医学耶，为道学耶?师弟相亲，倏忽数载，竞忘年有所加，学有所进也。此无他，学不厌，教不倦也。在此数载期间，计所讲授为《伤寒论》、《金匮要略》、「瘟疫明辨》、《寿世保元》、《嵩崖尊生》，于《内经》、《难经》则择其大要，他如《医宗金鉴》、《中西汇通》、《千金》、(《外台》，陈修园、张景岳以及《沈氏尊生》、《世补斋》等等，涉猎而已。同时又有老医吴道善(字得之，山东蓬莱人，年亦六十余)亦常蓟塾赐教。其人善用经方、简方。常以少药治重病，犹兵家之以少胜众者(如以灯芯炭止血，猬皮炭治寒淋)。常日：药必真实、足量，乃能胜病。不然，徒茹苦耳。其人生性正直，多为病家设想。依人檐下，无以行其志也。又有蒋鹤青先生，曾从事税务，晚年皈依佛教，后半生以施医舍药结大缘法。当其未出家时，余亦得其训诲。其人喜谈气运。蒋、吕相遇则畅淡不倦。三人言行，皆我师也。
一九二八年，邻伯方君，宦游归来，见余教书，以为不可。彼云，教私馆，乃老年儡者之事。青年人日与孔孟相处，将来何以应付社会?甚至「应对进退」都不合时宜。必须出外作事，练达人情皆学问。此古人所以尚游学也。时吕师在座，深以为然，余亦久蛰思动。窃愧无力资斧耳。吕日：人有薄技在身，胜过腰缠十万，况汝学医数载乎?!余闻言胆壮。
同年七月，余持方伯信，到依兰高等审判分厅投差。荐为司书录士之职。暂寓父执郭芾卿家。此余在中医路上遇歧途也。当时官场，人浮于事，未能即妥，延久l延久使人不耐。郭伯殷殷劝慰，且露有留余行医之意。郭业医，设有药铺，铺中老医王汉臣，宿儒也。喜余知医，要郭强余在该铺应诊。余亦叹仕途多坎。且喜依兰多同学故友。尤愿与王医相处，便于学问，遂留止焉。一九二八年中秋节日起，余从事医疗事矣。此为余走中医道路开步起始。王医，山东莱阳人，年将七十，余师事之，而称之以伯。相处甚得，沾益良多。王曾指其床右书垛日，将来以此物累汝。余不敢诺，而窃自幸也。王死不久，逢「九·一八」之乱。依兰被炸，药铺遭焚，同人逃散，余亦流亡虎林、饶河一带，置身于青山绿水之乡。以医为业，乞食颇不为难。同行四人，亲如一体(内有一初不相识者)。仰余三指，幸得全活。当时山村无医无药，患喉症较多，余以针治之，问用土法。一时生活较为安定。痛定溯思，计遇匪者二次，均赖行医免祸(匪徒惯习，不劫医者)。绝粮者一次，余教以采玉竹根充饥，亦赖知医而得救也。疾病相扶持者二次，一为同行一人伤足踝肿，余告用土和尿敷之，痛减能行。当时同患难人，苦乐与共。孙子所云「风舟共济遇风，其相救也如左右手」。果然哉l当此之时，．存家难奔，有国难投者多矣，个中滋味，余则备尝之矣。又忆师云「有薄技在身，胜腰缠十万」之言，今乃验也。此时囊中无钱，不足忧惧，囊中无书，殊感束手。临行仓卒携带者，只《温病条辨》，，《针灸易学》两书耳。此余走中医道路之厄运也。谚云「有书真富贵」，「书到用时方恨少」，「学然后知不足，用然后知困」，乃先我经验之谈也。回忆旧书遭损，实为痛惜，每一念及，必牵想到《内经》之「内」字，不知古人如何解释?拟日后详细考参之。两年后出山，同行只有两人，探讯前进，日行数里，不敢冒进，必先有投靠人家，以备盘诘也。一日信宿潘姓农家，黎明未起，忽然思路大开，认为宇宙万类。凡有生灭机能者，俱由幼壮衰老直至死亡消灭，顷刻不停，受阴阳五行、五运六气、司天在泉以及五谷六畜，影响损益消跃，而作生长收藏的变化。此种变化力量，含蓄在各个体之中。而《内经》书中所载者，为阴阳五行四时八节。在天则气运寒暑，风雨阴晴，星辰日月。在地则高下旱潦，五谷六畜以及虫鱼菌骚。在人则脏腑筋骨皮肉营卫血气情志，莫不包括。虽一毫一发之微，亦有相当生机在内也。即便一毫一发脱落死亡，其枯毫枯发亦有其逐渐消灭之变化在其内也。此种变化力量，约而言之，即「性命之道」也。以其无可名象，故强名之目「内」。或即吕师所告；「内到无可内」之意欤?于是喜而不寐，以为猜破古人之谜矣。忽又疑念顿生，不敢自信，窃虑先圣哲言，岂能如此轻易。思潮起伏，倏忽屡变。迨出山后，偶阅张景岳《类经》，见其名义自注，文中有言：「内者性命之道，经者载道之书。」乃自信所悟者与古人有略同也。因自恨学识短浅，若能早读此书，何致焦思如此之久。因又思古人有言：「思之思之，鬼神告之。」信不诬也。因又反复思之，所谓鬼神者，即吾心本有灵明，自然发动者也。。究竟何者为鬼，何者为神?则在自家念头之邪正耳。倘贤师友早期告我，省却多少思虑。然不思不虑，则易得易失。今经此一悟，乃出于自诚之明也。其殆师友玉成于我，行不告之教欤?余经此一悟，如在中医路上夜行，忽得明灯也。此后十数年来，医林浪迹，遇有学不通处，则商之契友，并加以思维，常收由点及片之效。从前游走山村，太感乏书之困。出山后，每副书店必不空回，凡遇爱好之书，宁可买而不读，不肯见而不买。如张寿甫陆渊雷、恽铁樵，时逸人、秦伯未、承澹庵诸前辈大作，读之如见海天之阔，其维新衍义之处，多由经典化出，其中意味深且长也。
光复后，国基大定。中医受到政府关怀，我得参加医卫工作。此余在中医道路如登坦荡之公路矣。当时正值百家争鸣，有拟将中药革新，单煎分贮，。然后按方配剂，商余可否?余譬以渍茶，乘热饮之，其味清香，功可透汗，凉而饮之，香味减，功则利尿，隔宿饮之，其色紫，其妹苦，功则涌揭矣。一茶之微，尚且如此，安知多数药味，煎后寒热新陈之变，功能或有不同乎?可进一步研究，务要巩固其功能再行酌用。不可徒革表面之新也。此后余改任针灸科主任，又值朝鲜人金凤汉研究经络得出实质，各地都作讨论，余又发异议之言。认为经是经过，络是连络，无法提出有形物质。譬如两山夹成一谷，两岸夹成一川，在人身由两条经筋，央成一条经络，在解剖上只能提出经筋，此经筋一被提出，则经络同时消失矣。又如房屋墙壁有裂缝，外可入风，内可通气，作用显然。试将此房拆毁，则砖石若干，土木若干，历历可数。而在未拆房以前，有日共睹之墙缝，则提之不出。爱我者急止我日；别在新生事物上泼冷水。我日：我的墙缝子也是新生事物，你也别阻拦我的发展。相与哄笑。有此辩论，犹余中医路上跄步趋行也。此后余改任整理古典医籍工作。我首先着手《内经》，摘其差误而补正之(于一九六四年印成《内经摘误补正》小册。作内部交流。后又加以补改，拟名《内经补正》)。
例如《素问·上古天真论》「被服章」三字于上下文义不属。余意此三字，可移于「适嗜欲……」之前。读为「被服章，适嗜欲……」盖谓圣人以教化治世，遵服章之制，在朝不矜冠绅，在野不妆异服，混世合俗，便于教化也。如孔子为鲁司寇，老子为周柱下史，庄子为宋漆园吏，均不辞小官，志在行道也。《素问·四气调神大论》「恶气不发」，「发」字或是「戴」字之误。若果恶气不发，则为郁结之痞，何贼风暴雨之有。今既贼风数至，暴雨数起，皆是恶气发泄之象也。前文言天道以藏德为务，「天明则日月不明」，是天失其藏德之职，而泄其自然之明，则日月之光为其所夺，有明不显(譬如白昼点灯，光焰不显其亮)。今既天遭失职，则邪气(不正常之气)侵害空窍，空窍受侵，则邪气无所归藏，邪气不藏，则不得缓其冲进之势。犹如四时失律，则春不生夏何以长，秋不晦则冬无可藏也。节节相因，总不外阴阳气化进行其生长收藏之道耳。今既生者不生，藏者不藏，故贼风因之数至，暴雨因之数起，俱因恶气不藏之所致也。原文下文自作解日，此。天地四时不相保，与道俱失」也。故余疑「发」字为。藏」字之误。或「不」字为「大」字之误。，．
《素问·生气通天论》「因于寒，欲如运抠，起居如惊，神气乃浮」段内：「欲如运枢」，烦也，「起居如惊」，噪也；「神气乃浮」，不安也。犹云病者内烦外躁，坐立不宁，神气困之浮越而不安也。如此症状，略合《至真要大论》「诸躁狂越，皆属于火」之义。可于「欲如运枢，起居如惊，神气乃浮」三句之上加「因子火」三字。寒静而火动也。原文「因于寒」三字，可在「体若燔炭，汗出而散」之上。正合伤寒初起之麻黄汤证。本篇零乱失序者尚多，有待专文候教。
《素问·金匮真言论》「故冬不按麝」节内「春不病颈项」，以四季月份揆之，应作「仲春不病颈项」。飧泄而汗出也」一句，新校正云，上文疑剩。余意「飧泄」乃夏秋间常见之病，应在「长夏不病洞泄寒中」之下。两句联合，断句为「长夏不病洞泄寒中飧泄，而汗出也(凡长夏有汗者，多不病泄)。
《素问·阴阳别论篇》：「鼓一阳日钩，鼓一阴日毛，鼓阳盛极目弦，鼓阳盛至而绝日石。」张志聪谓「钩」应作「弦」，「弦」应作「钩」。盖谓肝(弦)心(钩)
腰腿软组织损伤也是现代医学认为比较棘手的常见慢性病之一。在祖国医学中，属于腰痛或腰腿痛的范畴。为了摸索出中医治疗该病的规律，我查阅了历代医书、方书中有关腰痛、腰腿痛的记载。因见巢元方《诸病源候论》所载「卒腰痛候」、「久腰痛候」和「腰脚疼痛候」的立论精辟，颇多启示。归纳巢氏论点，不外本病起于劳伤，导致肾气虚损，应属正虚之证，而肾气既虚，风寒得以乘虚侵袭，可转为正虚邪实之证。据此，我试将本病分为急性发作型(正虚邪实)和缓解型(正虚)两类。前者辨风寒孰甚，风甚者祛风，寒甚者散寒；后者分阴虚，阳虚，阴虚者育阴，阳虚者温肾。两年来已治疗数十例，疗效满意，在进行随访总结中。
结语
回顾个人学医数十年的历程，深切体会到：学医和学其它专业一样，一要持之以恒，终其生不稍懈，二要经常看到自己的不足之处，作为奋发学习的动力。我虽年老多病，但在党的中医政策的光辉照耀下，仍坚持上述两条，愿以有生之年，不断钻研，在继承和发展中医学术的道路上作出应有的贡献。
医途回首五十年记
黑龙江省祖国医学研究所高式国
【作者简介】高式国(1902～)，河北省宁河县人。一九二〇年中学毕业后曾任塾师，同时自学中医。先后师事予吕秦交、蒋鹤青、吴道善等人。毕生穷治医经，对针灸学说亦有较深入的研究，著有《内经补正》、《针灸穴名解》等。
我于一九二〇年毕业于依兰道立中学校，因无力升学，居家闲散二年。一九二二年，邻右父老凑集五个儿童，强余教授，非所愿也。时当乱世(军阀混战)，人喜言兵，余亦窃读六韬孙吴等书，并重温史地，思以追随时势。转思学此下技，何以致用，即便小成，亦只听人指使助纣殃民而已，遂即中止。次年生徒加多，内有中医之子，其父商余教以医书，余遂先买《本草从新》备课。此为余平生阅读医书之始，亦即望见医途之始。此后常虚心向药店老医请教。药店老医不善讲授，且猜余有意刁难之也。独有老中医吕泰交(字际安，山东昌邑人，清末附生，年六十余岁)视余可教，热心传授。有时携卷来塾，指示要点，惟恐余之中辍也。余喜极，师事之。吕与余互约，午课余就彼，晚课吕就余，以此为常，此为余在中医路上初学迈步也。但未敢依此为业。师弟相处，意气投洽，研医之外，兼习经史。吕师最喜《周易》及《左氏春秋》。快意时则畅谈时势及古今英雄成败，常夜深忘倦。吕不喜谈文，常曰：文章诗赋，乃小儒事也。又曰：《诗经》民情也；《书经》政治也，《春秋》司法也；《礼记》教育也；《易经》科学也。有时谈及《内经》。余曰：文字太深，使人难懂，吕曰：凡关理论之书，着重在悟。只要把《内经》的「内」字悟透，则全部经文如同白话。余问：古人有云，「读书千遍，其义自见」，何也?师曰：比如修道，多读书而能明道者渐法也；不读书，而能明道者，顿法也。即朱子所谓「用力之久，豁然贯通」者也。此后，余常怀念《内经》之「内」字。又常默然自问：内之，内之，不知内到何处为止?师曰：「内到无可内为止。」闻言之下，更为茫然。不知所淡者，为医学耶，为道学耶?师弟相亲，倏忽数载，竟忘年有所加，学有所进也。此无他，学不厌，教不倦也。在此数载期间，计所讲授为《伤寒论》、《金匮要略》、《瘟疫明辨》、《寿世保元》、《嵩崖尊生》，于《内经》、《难经》则择其大要，他如《医宗金鉴》、《中西汇通》、《千金》、《外台》，陈修园、张景岳以及《沈氏尊生》、《世补斋》等等，涉猎而已。同时又有老医吴道善(字得之，山东蓬莱人，年亦六十余)亦常至塾赐教。其人善用经方、简方。常以少药治重病，犹兵家之以少胜众者(如以灯芯炭止血，猬皮炭治寒淋)。常曰：药必真实、足量，乃能胜病。不然，徒茹苦耳。其人生性正直，多为病家设想。依人檐下，无以行其志也。又有蒋鹤青先生，曾从事税务，晚年皈依佛教，后半生以施医舍药结大缘法。当其未出家时，余亦得其训诲。其人喜谈气运。蒋、吕相遇则畅谈不倦。三人言行，皆我师也。
一九二八年，邻伯方君，宦游归来，见余教书，以为不可。彼云，教私馆，乃老年衰者之事。青年人日与孔孟相处，将来何以应付社会?甚至「应对进退」都不合时宜。必须出外作事，练达人情皆学问。此古人所以尚游学也。时吕师在座，深以为然，余亦久蛰思动。窃愧无力资斧耳。吕曰：人有薄技在身，胜过腰缠十万，况汝学医数载乎?!余闻言胆壮。
同年七月，余持方伯信，到依兰高等审判分厅投差。荐为司书录士之职。暂寓父执郭芾卿家。此余在中医路上遇歧途也。当时官场，人浮于事，未能即妥，延久令人不耐。郭伯殷殷劝慰，且露有留余行医之意。郭业医，设有药铺，铺中老医王汉臣，宿儒也。喜余知医，要郭强余在该铺应诊。余亦叹仕途多坎。且喜依兰多同学故友。尤愿与王医相处，便于学问，遂留止焉。一九二八年中秋节日起，余从事医疗事矣。此为余走中医道路开步起始。王医，山东莱阳人，年将七十，余师事之，而称之以伯。相处甚得，沾益良多。王曾指其床右书垛曰，将来以此物累汝。余不敢诺，而窃自幸也。王死不久，逢「九·一八」之乱。依兰被炸，药铺遭焚，同人逃散，余亦流亡虎林、饶河一带，置身于青山绿水之乡。以医为业，乞食颇不为难。同行四人，亲如一体(内有一初不相识者)。仰余三指，幸得全活。当时山村无医无药，患喉症较多，余以针治之，间用土法。一时生活较为安定。痛定溯思，计遇匪者二次，均赖行医免祸(匪徒惯习，不劫医者)。绝粮者一次，余教以采玉竹根充饥，亦赖知医而得救也。疾病相扶持者二次，一为同行一人伤足踝肿，余告用土和尿敷之，痛减能行。当时同患难人，苦乐与共。孙子所云「风雨舟共济遇风，其相救也如左右手」。果然哉!当此之时，存家难奔，有国难投者多矣，个中滋味，余则备尝之矣。又忆师云「有薄技在身，胜腰缠十万」之言，今乃验也。此时囊中无钱，不足忧惧，囊中无书，殊感束手。临行仓卒携带者，只《温病条辨》，《针灸易学》两书耳。此余走中医道路之厄运也。谚云「有书真富贵」，「书到用时方恨少」，「学然后知不足，用然后知困」，乃先我经验之谈也。回忆旧书遭损，实为痛惜，每一念及，必牵想到《内经》之「内」字，不知古人如何解释?拟日后详细考参之。两年后出山，同行只有两人，探讯前进，日行数里，不敢冒进，必先有投靠人家，以备盘诘也。一日信宿潘姓农家，黎明未起，忽然思路大开，认为宇宙万类。凡有生灭机能者，俱由幼壮衰老直至死亡消灭，顷刻不停，受阴阳五行、五运六气、司天在泉以及五谷六畜，影响损益消跃，而作生长收藏的变化。此种变化力量，含蓄在各个体之中。而《内经》书中所载者，为阴阳五行四时八节。在天则气运寒暑，风雨阴晴，星辰日月。在地则高下旱潦，五谷六畜以及虫鱼菌骚。在人则脏腑筋骨皮肉营卫血气情志，莫不包括。虽一毫一发之微，亦有相当生机在内也。即便一毫一发脱落死亡，其枯毫枯发亦有其逐渐消灭之变化在其内也。此种变化力量，约而言之，即「性命之道」也。以其无可名象，故强名之曰「内」。或即吕师所告；「内到无可内」之意欤?于是喜而不寐，以为猜破古人之谜矣。忽又疑念顿生，不敢自信，窃虑先圣哲言，岂能如此轻易。思潮起伏，倏忽屡变。迨出山后，偶阅张景岳《类经》，见其名义自注，文中有言：「内者性命之道，经者载道之书。」乃自信所悟者与古人有略同也。因自恨学识短浅，若能早读此书，何致焦思如此之久。因又思古人有言：「思之思之，鬼神告之。」信不诬也。因又反复思之，所谓鬼神者，即吾心本有灵明，自然发动者也。究竟何者为鬼，何者为神?则在自家念头之邪正耳。倘贤师友早期告我，省却多少思虑。然不思不虑，则易得易失。今经此一悟，乃出于自诚之明也。其殆师友玉成于我，行不言之教欤?余经此一悟，如在中医路上夜行，忽得明灯也。此后十数年来，医林浪迹，遇有学不通处，则商之契友，并加以思维，常收由点及片之效。从前游走山村，太感乏书之困。出山后，每赴书店必不空回，凡遇爱好之书，宁可买而不读，不肯见而不买。如张寿甫陆渊雷、恽铁樵，时逸人、秦伯未、承澹庵诸前辈大作，读之如见海天之阔，其维新衍义之处，多由经典化出，其中意味深且长也。
光复后，国基大定。中医受到政府关怀，我得参加医卫工作。此余在中医道路如登坦荡之公路矣。当时正值百家争鸣，有拟将中药革新，单煎分贮，然后按方配剂，商余可否?余譬以渍茶，乘热饮之，其味清香，功可透汗，凉而饮之，香味减，功则利尿，隔宿饮之，其色紫，其味苦，功则涌吐矣。一茶之微，尚且如此，安知多数药味，煎后寒热新陈之变，功能或有不同乎?可进一步研究，务要巩固其功能再行酌用。不可徒革表面之新也。此后余改任针灸科主任，又值朝鲜人金凤汉研究经络得出实质，各地都作讨论，余又发异议之言。认为经是经过，络是连络，无法提出有形物质。譬如两山夹成一谷，两岸夹成一川，在人身由两条经筋，夹成一条经络，在解剖上只能提出经筋，此经筋一被提出，则经络同时消失矣。又如房屋墙壁有裂缝，外可入风，内可通气，作用显然。试将此房拆毁，则砖石若干，土木若干，历历可数。而在未拆房以前，有目共睹之墙缝，则提之不出。爱我者急止我曰；别在新生事物上泼冷水。我曰：我的墙缝子也是新生事物，你也别阻拦我的发展。相与哄笑。有此辩论，犹余中医路上跄步趋行也。此后余改任整理古典医籍工作。我首先着手《内经》，摘其差误而补正之(于一九六四年印成《内经摘误补正》小册。作内部交流。后又加以补改，拟名《内经补正》)。
例如《素问·上古天真论》「被服章」三字于上下文义不属。余意此三字，可移于「适嗜欲……」之前。读为「被服章，适嗜欲……」盖谓圣人以教化治世，遵服章之制，在朝不矜冠绅，在野不妆异服，混世合俗，便于教化也。如孔子为鲁司寇，老子为周柱下史，庄子为宋漆园吏，均不辞小官，志在行道也。《素问·四气调神大论》「恶气不发」，「发」字或是「戴」字之误。若果恶气不发，则为郁结之痞，何贼风暴雨之有。今既贼风数至，暴雨数起，皆是恶气发泄之象也。前文言天道以藏德为务，「天明则日月不明」，是天失其藏德之职，而泄其自然之明，则日月之光为其所夺，有明不显(譬如白昼点灯，光焰不显其亮)。今既天遭失职，则邪气(不正常之气)侵害空窍，空窍受侵，则邪气无所归藏，邪气不藏，则不得缓其冲进之势。犹如四时失律，则春不生夏何以长，秋不晦则冬无可藏也。节节相因，总不外阴阳气化进行其生长收藏之道耳。今既生者不生，藏者不藏，故贼风因之数至，暴雨因之数起，俱因恶气不藏之所致也。原文下文自作解曰，此「天地四时不相保，与道俱失」也。故余疑「发」字为「藏」字之误。或「不」字为「大」字之误。
《素问·生气通天论》「因于寒，欲如运枢，起居如惊，神气乃浮」段内：「欲如运枢」，烦也，「起居如惊」，噪也；「神气乃浮」，不安也。犹云病者内烦外躁，坐立不宁，神气困之浮越而不安也。如此症状，略合《至真要大论》「诸躁狂越，皆属于火」之义。可于「欲如运枢，起居如惊，神气乃浮」三句之上加「因子火」三字。寒静而火动也。原文「因于寒」三字，可在「体若燔炭，汗出而散」之上。正合伤寒初起之麻黄汤证。本篇零乱失序者尚多，有待专文候教。
《素问·金匮真言论》「故冬不按麝」节内「春不病颈项」，以四季月份揆之，应作「仲春不病颈项」。飧泄而汗出也」一句，新校正云，上文疑剩。余意「飧泄」乃夏秋间常见之病，应在「长夏不病洞泄寒中」之下。两句联合，断句为「长夏不病洞泄寒中飧泄，而汗出也(凡长夏有汗者，多不病泄)。
《素问·阴阳别论篇》：「鼓一阳曰钩，鼓一阴曰毛，鼓阳盛极曰弦，鼓阳盛至而绝曰石。」张志聪谓「钩」应作「弦」，「弦」应作「钩」。盖谓肝(弦)心(钩)
Soft tissue injuries of the waist and legs are also one of the common chronic diseases considered relatively intractable by modern medicine. In Traditional Chinese Medicine (TCM), they fall under the category of Yao Tong (Lumbago) or Yao Tui Tong (Pain in the Waist and Legs). To explore the laws governing the TCM treatment of this disease, I consulted records concerning lumbago and pain in the waist and legs from medical books and formula compendiums of past dynasties. I found that the theoretical discussions in Chao Yuanfang's *Zhu Bing Yuan Hou Lun* (Treatise on the Pathogenesis and Manifestations of Various Diseases), specifically the sections on "Acute Lumbago," "Chronic Lumbago," and "Pain in the Waist and Feet," were profound and provided much inspiration. Summarizing Chao's viewpoints, the disease essentially originates from overstrain, leading to a deficiency of Kidney Qi (Kidney Energy), which belongs to a syndrome of Deficiency of the Healthy Qi (Zheng Qi). Once the Kidney Qi is deficient, Wind-Cold (Wind and Cold pathogenic factors) can invade through the deficiency, transforming into a syndrome of both Deficiency of the Healthy Qi and Excess of Pathogenic Factors. Based on this, I attempted to classify this disease into two types: Acute Attack Type (Deficiency of Healthy Qi with Excess of Pathogens) and Remission Type (Deficiency of Healthy Qi). For the former, one must distinguish whether Wind or Cold is predominant; if Wind is severe, dispel Wind; if Cold is severe, disperse Cold. For the latter, differentiate between Yin Deficiency and Yang Deficiency; for Yin Deficiency, nourish Yin; for Yang Deficiency, warm the Kidney. Over the past two years, I have treated dozens of cases with satisfactory results, and follow-up summaries are underway.
Conclusion
Looking back on my decades-long journey in studying medicine, I deeply realize that learning medicine, like any other profession, requires two things: first, perseverance without slackening throughout one's life; second, constantly recognizing one's own shortcomings as motivation for diligent study. Although I am old and ill, under the glorious guidance of the Party's TCM policies, I still adhere to these two principles. I wish to use my remaining years to continuously research and make due contributions to the path of inheriting and developing TCM academic theories.
Fifty Years Looking Back on the Medical Journey
Gao Shiguo, Heilongjiang Provincial Institute of Traditional Chinese Medicine
[Author Biography] Gao Shiguo (1902–), from Ninghe County, Hebei Province. After graduating from middle school in 1920, he served as a private tutor while self-studying TCM. He successively studied under Lü Qinjiao, Jiang Heqing, Wu Daoshan, and others. He devoted his life to researching medical classics and had a relatively deep understanding of acupuncture theory, authoring works such as *Neijing Buzheng* (Correction and Supplement to the Inner Canon) and *Zhenjiu Xue Mingjie* (Explanation of Acupuncture Point Names).
I graduated from Yilan Dao Li Middle School in 1920. Due to financial inability to continue higher education, I stayed at home idle for two years. In 1922, neighbors and elders gathered five children and forced me to teach them, though it was not my desire. At that time, the country was in chaos (warlord conflicts), and people loved discussing military affairs. I secretly read books like *Six Secret Teachings* and works by Sun Wu (Sun Tzu), and reviewed history and geography, thinking to keep pace with the times. Then I reconsidered: how could such minor skills be applied? Even if I achieved small success, I would only be commanded by others to assist tyrants and harm the people, so I stopped. The following year, the number of students increased. One student was the son of a TCM practitioner; his father asked me to teach him medical books. I then bought *Bencao Congxin* (New Compendium of Materia Medica) to prepare lessons. This was the beginning of my lifelong reading of medical books, and also the beginning of my vision of the medical path. Thereafter, I often humbly sought advice from senior doctors in pharmacies. However, pharmacy doctors were not good at teaching and suspected I intended to make things difficult for them. Only the senior TCM doctor Lü Taijiao (Courtesy name Ji'an, from Changyi, Shandong, a Qing Dynasty Fusheng [successful candidate in imperial exams], over sixty years old) saw me as teachable and taught me enthusiastically. Sometimes he brought scrolls to the schoolhouse to point out key points, fearing I would stop. I was extremely happy and took him as my teacher. Lü and I made an agreement: during the day after my classes, I would go to him; in the evening, he would come to me. This became our routine, marking my first steps on the path of TCM. However, I did not dare to rely on this as a profession. We brothers-in-learning got along well, and besides studying medicine, we also studied classics and history. Master Lü most liked the *I Ching* (Book of Changes) and *Zuo Zhuan* (Commentary of Zuo). When pleased, he would freely discuss current events and the rise and fall of heroes past and present, often forgetting fatigue late into the night. Lü disliked discussing literature, often saying: Essays and poetry are matters for petty scholars. He also said: The *Shi Jing* (Book of Odes) reflects folk sentiments; the *Shu Jing* (Book of Documents) concerns politics; the *Chun Qiu* (Spring and Autumn Annals) relates to judiciary matters; the *Li Ji* (Book of Rites) pertains to education; the *Yi Jing* (Book of Changes) is science. Sometimes he discussed the *Neijing* (Inner Canon). I said: The text is too profound, making it hard to understand. Lü said: For books concerning theory, emphasis lies in comprehension. As long as you thoroughly comprehend the character "Nei" (Inner/Internal) in the *Neijing*, the entire text will be as clear as vernacular language. I asked: Ancients said, "Read a thousand times, and the meaning will reveal itself." Why? Master said: It is like cultivating the Dao. Those who read many books and thereby understand the Dao follow the gradual method; those who do not read books but understand the Dao follow the sudden enlightenment method. This is what Zhu Xi meant by "After prolonged effort, one suddenly penetrates." Thereafter, I often pondered the character "Nei" in the *Neijing*. I often silently asked myself: Nei, Nei, where does "Nei" end? Master said: "Nei ends where there is nothing more to put inside." Hearing this, I felt even more bewildered. I did not know whether what I lacked was knowledge of medicine or knowledge of the Dao. Brothers-in-learning grew close, and in just a few years, despite the age gap, we made progress in learning. This was no accident; it was because learning never tires and teaching never slackens. During these few years, the texts taught included the *Shanghan Lun* (Treatise on Cold Damage), *Jingui Yaolüe* (Essential Prescriptions of the Golden Cabinet), *Wenyi Mingbian* (Clear Distinction of Plagues), *Shoushi Baoyuan* (Preserving Life for Longevity), and *Songya Zunsheng*. For the *Neijing* and *Nanjing* (Classic of Difficult Issues), we selected their main essentials. Others, such as *Yizong Jinjian* (Golden Mirror of the Medical Tradition), *Zhongxi Huitong* (Integration of Chinese and Western Medicine), *Qianjin Fang* (Prescriptions Worth a Thousand Gold), *Waitai Miyao* (Secret Essentials from the Outer Cabinet), as well as works by Chen Xiuyuan, Zhang Jingyue, *Shen Shi Zunsheng*, and *Shi Bu Zhai*, were merely skimmed. At the same time, another senior doctor, Wu Daoshan (Courtesy name Dezhi, from Penglai, Shandong, also over sixty years old), often came to the schoolhouse to give instruction. He was skilled in using classical formulas (Jingfang) and simple formulas. He often treated serious illnesses with few herbs, similar to military strategists achieving victory with few troops against many (such as using rush charcoal to stop bleeding, or hedgehog skin charcoal to treat cold strangury). He often said: Herbs must be authentic and in sufficient dosage to overcome the disease. Otherwise, it is merely enduring bitterness. He was upright by nature and often thought from the patient's perspective. Living under others' eaves, he could not fully realize his ambitions. There was also Mr. Jiang Heqing, who had worked in taxation. In his later years, he converted to Buddhism, spending the second half of his life establishing great karmic connections by providing medical care and distributing medicine. Before he left the secular world, I also received his teachings. He liked to discuss qi and fortune. When Jiang and Lü met, they would chat tirelessly. The words and deeds of these three men were all my teachers.
In 1928, my neighbor Uncle Fang returned from official travels. Seeing me teaching, he thought it inappropriate. He said: Teaching in a private school is a task for the elderly. A young person who spends days with Confucius and Mencius, how will they cope with society in the future? Even their social etiquette would be out of date. One must go out to work; mastering human relations is true learning. This is why ancients valued traveling studies. At that time, Master Lü was present and agreed deeply. I, too, had been confined for long and desired to move. I felt ashamed that I lacked funds. Lü said: Having a modest skill is better than carrying a hundred thousand cash around your waist. Moreover, you have studied medicine for several years! Hearing this, I gained courage.
In July of the same year, holding a letter from Fang Bo, I went to the Yilan High Court Branch to seek employment. I was recommended for the position of clerk. I temporarily stayed at the home of Guo Fuqing, a friend of my father. This was a detour on my path of TCM. At that time, the bureaucracy was bloated with unnecessary staff, and things could not be settled immediately. The delay became unbearable. Uncle Guo earnestly comforted me and hinted at keeping me to practice medicine. Guo practiced medicine and owned a pharmacy. The senior doctor in the shop, Wang Hanchen, was a learned scholar. He was pleased that I knew medicine and urged Guo to force me to see patients at that shop. I also sighed that the official career was full of obstacles. Moreover, I was happy that Yilan had many classmates and old friends. I especially wished to associate with Doctor Wang, as it facilitated learning, so I stayed. Starting from the Mid-Autumn Festival of 1928, I engaged in medical practice. This marked the beginning of my journey on the path of TCM. Doctor Wang was from Laiyang, Shandong, nearly seventy years old. I took him as my teacher and addressed him as Uncle. We got along very well, and I benefited greatly. Wang once pointed to the stack of books by his bed and said: These books will burden you in the future. I dared not agree but secretly felt fortunate. Not long after Wang died, the "September 18th Incident" occurred. Yilan was bombed, the pharmacy was burned, colleagues scattered, and I also fled to the Hulin and Raohe areas, living in a land of green mountains and clear waters. Practicing medicine, begging for food was not difficult. The four of us traveled together, close as one body (including one person I had never met before). Relying on my three fingers (pulse diagnosis), I fortunately kept everyone alive. At that time, mountain villages had no doctors or medicine, and throat diseases were common. I treated them with acupuncture, occasionally using local methods. Life was relatively stable for a while. Reflecting on the pain, I counted encountering bandits twice, both times avoiding disaster by practicing medicine (bandits' custom was not to rob doctors). I faced starvation once; I taught them to dig Polygonatum roots (Yuzhu) to eat, and I was saved by knowing medicine. I assisted each other in illness twice. Once, a colleague injured his ankle and it swelled; I advised applying mud mixed with urine, which reduced pain and allowed walking. People sharing hardships shared bitterness and joy. As Sunzi said: "In a storm, boats help each other; saving each other is like the left hand helping the right." Truly so! At that time, many could not flee their homes or find refuge in the country. I experienced all these flavors. I again remembered my master's words: "Having a modest skill is better than carrying a hundred thousand cash." Now it proved true. At that time, having no money in my purse was not worrying; having no books was truly frustrating. Rushing to leave, I only carried two books: *Wenbing Tiaobian* (Systematic Differentiation of Warm Diseases) and *Zhenjiu Yixue* (Easy Learning of Acupuncture and Moxibustion). This was my misfortune on the path of TCM. Proverbs say: "Having books is true wealth," "Regretting few books when needed," "Learning reveals insufficiency; using reveals difficulty." These are experiences predating mine. Recalling the damage to old books, I truly mourned. Every time I thought of it, I was reminded of the character "Nei" in the *Neijing*, wondering how ancients explained it? I planned to research it carefully in the future. Two years later, when we emerged from the mountains, only two companions remained. We advanced cautiously, traveling a few miles a day, daring not to rush. We first had to find hosts to avoid interrogation. One night, we stayed at a farmer named Pan's house. Before dawn, my thoughts suddenly opened up. I realized that all categories in the universe, whatever has life and death functions, undergo changes from infancy to maturity, aging, and finally death and disappearance, without stopping for an instant. Influenced by Yin-Yang, Five Elements, Five Movements and Six Qi, Si Tian Zai Quan (Heavenly Stem and Earthly Branch cycles), and grains and livestock, they undergo growth, flourishing, harvesting, and storing. This power of change is contained within each individual. What is recorded in the *Neijing* includes Yin-Yang, Five Elements, Four Seasons, and Eight Solar Terms. In heaven, it involves qi movements, cold and heat, wind and rain, cloudy and sunny, stars and sun/moon. On earth, it involves high and low, drought and flood, grains and livestock, insects, fish, bacteria, and pests. In humans, it includes zang-fu organs, tendons and bones, skin and flesh, Ying-Wei (Nutritive and Defensive Qi), blood and qi, and emotions. Nothing is excluded. Even the slightest hair has considerable vitality within it. Even if a hair falls off and dies, its withering contains gradual changes of disappearance. This power of change, briefly stated, is the "Dao of Life and Nature" (Xingming Zhi Dao). Because it cannot be named or depicted, it is forcibly called "Nei" (Inner). Or perhaps it is the meaning Master Lü told me: "Nei ends where there is nothing more to put inside." Thus, I rejoiced so much I could not sleep, thinking I had cracked the ancients' riddle. Suddenly, doubts arose, and I dared not trust myself, secretly worrying that the words of ancient sages could not be so easily understood. Thoughts surged, changing rapidly. After emerging from the mountains, I偶然ly read Zhang Jingyue's *Leijing* (Classified Inner Canon) and saw his self-note on the title, which stated: "Nei is the Dao of Life and Nature; Jing is the book that carries the Dao." I then trusted that my realization was somewhat consistent with the ancients. I regretted my shallow knowledge; if I had read this book earlier, why would I have worried so long? I then thought of the ancient saying: "Think and think, and ghosts and spirits will tell you." It is not false. I repeatedly pondered: What are these ghosts and spirits? They are the innate spiritual clarity of my own mind, naturally activated. But what exactly is ghost, and what is spirit? It depends on the righteousness or perversity of one's own thoughts. If wise teachers and friends had told me early on, how much worry would have been spared. However, without thinking and worrying, gains are easily lost. Now, through this realization, it comes from my own sincere clarity. Perhaps teachers and friends completed me through silent teaching? After this realization, it was like walking at night on the path of TCM and suddenly getting a bright lamp. For the next ten-plus years, wandering in the medical circles, whenever I encountered difficulties in learning, I would discuss them with close friends and add my own thinking, often achieving effects of expanding from points to areas. Previously, wandering in mountain villages, I felt the distress of lacking books. After emerging from the mountains, I never returned empty-handed from bookstores. Whenever I encountered books I loved, I preferred to buy them unread rather than see them and not buy them. Works by seniors such as Zhang Shoufu, Lu Yuanlei, Yun Tieqiao, Shi Yiren, Qin Bowei, and Cheng Dan'an, reading them was like seeing the vastness of the sea and sky. Their innovative interpretations mostly evolved from classics, containing deep and long-lasting meanings.
After liberation, the national foundation was firmly established. TCM received government care, and I was able to participate in medical and health work. This was like ascending a smooth highway on my path of TCM. At that time, during the Hundred Schools Contending, there was a proposal to innovate Chinese herbal medicine: decocting herbs separately, storing them individually, and then dispensing according to prescriptions. They asked my opinion. I compared it to steeping tea: drinking it hot, the flavor is fragrant, and its function is to induce sweating; drinking it cool, the fragrance diminishes, and its function becomes diuretic; drinking it overnight, the color turns purple, the taste bitter, and its function becomes emetic. Such a minor thing as tea is so affected, how much more so for multiple herb flavors? Decoction may alter their cold/heat properties and new/old interactions, potentially changing their functions. Further research is needed to consolidate their functions before use. One should not merely革 (reform) superficial novelty. Thereafter, I changed positions to Director of the Acupuncture Department. At that time, Korean Kim Bong-han researched meridians and claimed to find substantial evidence, sparking discussions everywhere. I raised objections. I believed "Jing" (Meridians) refers to pathways, and "Luo" (Collaterals) refers to connections; one cannot propose tangible substances. For example, two mountains sandwich a valley, two riverbanks sandwich a river. In the human body, two tendon channels sandwich a meridian-collateral system. Anatomically, one can only identify tendons. Once these tendons are identified, the meridians disappear simultaneously. Similarly, if a house wall has cracks, wind enters from outside, and air circulates inside; the function is obvious. Try demolishing this house, and you can count the bricks and timber clearly. But before demolition, the visible wall crack cannot be extracted. My well-wishers urgently stopped me: Don't pour cold water on new things. I said: My wall crack is also a new thing; don't hinder its development. We laughed together. This debate was like stumbling forward on my path of TCM. Thereafter, I changed positions to work on organizing classical medical texts. I first started with the *Neijing*, extracting errors and supplementing corrections (published a small booklet *Neijing Zhaiwu Buzheng* in 1964 for internal exchange. Later revised and supplemented, tentatively titled *Neijing Buzheng*).
For example, in *Suwen: Shanggu Tianzhen Lun* (Basic Questions: Discussion on the Natural Vitality of Antiquity), the three characters "Beifu Zhang" (Clothing and Patterns) do not fit the context. I believe these three characters should be moved before "Shi Shiyu..." (Moderate desires...). Reading it as "Beifu Zhang, Shi Shiyu..." implies that sages governed the world through education, adhering to clothing regulations. In court, they did not flaunt official hats and sashes; in the wild, they did not wear strange clothes. They blended with the world and customs, facilitating education. For instance, Confucius served as Minister of Justice in Lu, Laozi as Archivist in Zhou, and Zhuangzi as Superintendent of the Lacquer Garden in Song. None refused minor posts; their ambition was to practice the Dao. In *Suwen: Siqi Tiaoshen Dalun* (Basic Questions: Great Discussion on Regulating Spirit According to Four Qi), "E Qi Bu Fa" (Evil Qi does not erupt), the character "Fa" might be a typo for "Dai" (wear/display)? If evil qi does not erupt, it would be a stagnation lump, where would the thief winds and violent rains come from? Now that thief winds arrive frequently and violent rains rise often, these are all manifestations of evil qi erupting. The previous text states that the Way of Heaven focuses on storing virtue. "If Heaven shines brightly, the sun and moon lose their brightness." This means Heaven loses its duty of storing virtue and leaks its natural brightness, so the light of the sun and moon is usurped, appearing dim (like lighting a lamp at noon, its flame does not appear bright). Now that Heaven has failed its duty, Evil Qi (abnormal qi) invades the orifices. Once orifices are invaded, evil qi has nowhere to hide. If evil qi does not hide, it cannot slow its advancing momentum. Just as if the four seasons lose their rhythm, spring does not generate, how can summer grow? If autumn does not obscure, winter has nothing to store. Step by step, it is all about Yin-Yang qi transformation conducting the way of growth, flourishing, harvesting, and storing. Now since generators do not generate and storers do not store, thief winds arrive frequently and violent rains rise often, all caused by evil qi not hiding. The original text's lower section explains itself: "Heaven and Earth and the four seasons are not preserved, losing the Dao together." Therefore, I suspect "Fa" is a typo for "Cang" (Store). Or "Bu" (Not) is a typo for "Da" (Great).
In *Suwen: Shengqi Tongtian Lun* (Basic Questions: Discussion on the Unity of Vital Qi with Heaven), regarding the paragraph "Yin Yu Han, Yu Ru Yun Shu, Qi Ju Ru Jing, Shen Qi Nai Fu" (Due to Cold, Desire like turning pivot, Daily life like surprise, Divine Qi then floats): "Yu Ru Yun Shu" means vexation; "Qi Ju Ru Jing" means noise/restlessness; "Shen Qi Nai Fu" means insecurity. It is like saying the patient is internally vexed and externally restless, sitting and standing uneasily, with Divine Qi floating and insecure. Such symptoms roughly align with the meaning of *Zhi Zhen Yao Da Lun*: "All restlessness, mania, and transgression belong to Fire." One could add the three characters "Yin Zi Huo" (Due to Fire) above the three sentences "Yu Ru Yun Shu, Qi Ju Ru Jing, Shen Qi Nai Fu." Cold is quiet, Fire moves. The original three characters "Yin Yu Han" (Due to Cold) could be placed above "Ti Ruo Fan Tan, Han Chu Er San" (Body like burning charcoal, sweat releases and disperses). This perfectly matches the initial stage of Cold Damage, the Mahuang Tang (Ephedra Decoction) syndrome. There are still many disordered parts in this chapter, awaiting special articles for discussion.
In *Suwen: Jinkui Zhenyan Lun* (Basic Questions: True Words Hidden in the Golden Cabinet), in the section "Gu Dong Bu An Xie" (Therefore, in Winter, do not press/rub), "Chun Bu Bing Jing Xiang" (In Spring, do not suffer neck/shoulder disease). Judging by the four seasons and months, it should be written as "Zhong Chun Bu Bing Jing Xiang" (In Mid-Spring, do not suffer neck/shoulder disease). Regarding the sentence "Sun Xie Er Han Chu Ye" (Sporadic diarrhea and sweating), the New Correction notes suspect the upper text is redundant. I believe "Sun Xie" (Sporadic Diarrhea) is a common disease in summer and autumn and should be placed below "Chang Xia Bu Bing Dong Xie Han Zhong" (In Late Summer, do not suffer hole-diarrhea and cold center). Combining the two sentences, punctuate as: "Chang Xia Bu Bing Dong Xie Han Zhong Sun Xie, Er Han Chu Ye" (In Late Summer, do not suffer hole-diarrhea, cold center, sporadic diarrhea, and sweating. (Generally, those with sweating in Late Summer rarely suffer diarrhea).
In *Suwen: Yinyang Bie Lun Pian* (Basic Questions: Discussion on Differences Between Yin and Yang): "Drumming Yang once is called Hook, Drumming Yin once is called Feather, Drumming Yang excessively extreme is called String, Drumming Yang excessively arriving and cutting off is called Stone." Zhang Zhicong said "Hook" should be "String," and "String" should be "Hook." Meaning Liver (String) Heart (Hook)...