尝读朱肱《活人书》云∶妇人伤寒，治法与男子不同，举男子调气，女于调血以为大略，似补前人之未及，然愚谓
此说未可一概论也。夫长沙张氏，医中之圣也，其着《伤寒论》，原为卒病而设，故又谓之《卒病论》。卒病者，宜舍本
而治标，故一百一十三方，皆男妇共享，即热入血室，亦用小柴胡汤，妇人之阴阳易，亦用烧KT 散。自有《活人书
》创
立妇人治法异于男子之说，后人宗之者多矣，不思仲圣之方，早合气血为一致，今试以药考之，其立法用意，自跃如也。
即如桂枝、芍药，固营而闭卫，非血药乎？麻黄、防风，虽谓之发汗，本治乳子余疾，非血药乎？白虎、小柴胡中，知
母则治肾，柴胡则调经，皆气中之血药也，当归、地黄，固不必言，即白术、人参，人皆以为气剂，而《本草》言能“利
腰脐间血”，可知亦为血药也。大抵用之在阳，便为气药，用之在阴，便为血药。总之，伤寒一证，皆为营卫受病耳，何
必分男先调气女先调血耶？云岐张氏，好古王氏，皆以朱氏之说为治杂病之常法，诚所谓自具慧眼，而不为前人所惑者
也。
本仲圣以论伤寒治法，由正路也，中幅诠疏气血阴阳尤妙，独开生面，斯可谓用古而不泥古者乎。今而后读《活人
书》者，当知所择矣（西畴顾业师评）。
我曾阅读朱肱的《活人书》，书中说：“妇女患伤寒，治疗方法与男子不同，大致以调理男子气机、调理妇女血分为原则。”这似乎弥补了前人的不足。然而我认为，这种说法不能一概而论。
长沙张仲景是医学中的圣人，他所著的《伤寒论》原本是为治疗突发疾病而设立的，所以又被称为《卒病论》。突发疾病，应当舍弃根本而治疗标症，因此书中一百一十三首方剂，男女通用。即使是热邪侵入血室（热入血室），也使用小柴胡汤；妇女阴阳易病（大病初愈因房事复发的病症），也使用烧裈散。自从《活人书》创立了妇女治法不同于男子的说法后，后人尊崇遵循的人很多，却不思考张仲圣的方剂，早已将气和血视为一致。现在试着通过药物来考证，其立法用意自然清晰可见。
就拿桂枝、芍药来说，它们固护营气、闭合卫气，难道不是血分药吗？麻黄、防风，虽然说是发汗药，但原本用于治疗产后余疾，难道不是血分药吗？在白虎汤和小柴胡汤中，知母治疗肾脏相关病症，柴胡调理月经，这些都是气分中的血分药。当归、地黄，更不必说了，即便是白术、人参，人们都认为是气分药，但《本草》记载它们能“利腰脐间血”，可知它们也是血分药。大抵而言，用在阳分，就是气分药；用在阴分，就是血分药。总之，伤寒这一证候，都是营卫受病罢了，何必区分男子先调气、女子先调血呢？
云岐子张元素、好古王好古，都将朱肱的说法作为治疗杂病的常规法则，这真是所谓独具慧眼，而不被前人迷惑啊。
本著依据张仲圣论述伤寒治法，这是由正路入手，中间部分阐释疏解气血阴阳尤为精妙，独辟蹊径，这可以称得上是用古法而不拘泥于古法吧。从此以后读《活人书》的人，应当知道如何选择了。（西畴顾业师评）
I once read Zhu Gong's *Huoren Shu* (Book of Vitality), which states: "For women suffering from Shanghan (Cold Damage), the treatment method differs from that for men; generally, one regulates Qi in men and Blood in women." This seems to supplement what previous authors omitted. However, I believe this view cannot be applied universally.
Zhang Zhongjing of Changsha is a sage among physicians. His work, *Shanghan Lun* (Treatise on Cold Damage), was originally established for treating sudden illnesses, hence it is also called *Zubing Lun* (Treatise on Sudden Illness). For sudden illnesses, one should abandon the root and treat the branch; therefore, the 113 formulas contained therein are shared by both men and women. Even in cases of Heat entering the Blood Chamber (Re Ru Xue Shi), Xiao Chai Hu Tang (Minor Bupleurum Decoction) is used; and for Yin-Yang Yi disease (a condition recurring after intercourse following a major illness) in women, Shao Kun San (Burnt Undergarment Powder) is employed. Since *Huoren Shu* established the theory that women's treatment differs from men's, many later generations have followed it blindly, failing to realize that Zhang Zhongjing's formulas had long integrated Qi and Blood as one. Now, let us examine the herbs to verify this; the intent behind the formulation becomes self-evident.
Take Guizhi (Cinnamon Twig) and Shaoyao (White Peony Root): they stabilize Ying (Nutritive Qi) and secure Wei (Defensive Qi); are they not Blood-invigorating herbs? Mahuang (Ephedra Herb) and Fangfeng (Saposhnikovia Root), although termed diaphoretic herbs, were originally used to treat residual ailments postpartum; are they not Blood-invigorating herbs? In Baihu Tang (White Tiger Decoction) and Xiao Chai Hu Tang, Zhimu (Anemarrhena Rhizome) treats Kidney-related issues, and Chaihu (Bupleurum Root) regulates menstruation; these are all Blood-invigorating herbs within the context of Qi regulation. Danggui (Angelica Sinensis Root) and Dihuang (Rehmannia Root) need not be mentioned. Even Baizhu (Atractylodes Macrocephala Rhizome) and Renshen (Ginseng Root), which people consider Qi-tonifying herbs, according to *Bencao* (Materia Medica) can "benefit blood in the waist and umbilical region," indicating they are also Blood-invigorating herbs. Generally speaking, when used in Yang aspects, they act as Qi herbs; when used in Yin aspects, they act as Blood herbs. In summary, Shanghan syndrome involves pathology of Ying and Wei; why distinguish between regulating Qi first for men and Blood first for women?
Yunqi Zhang Yuansu and Haogu Wang Haogu both regarded Zhu Gong's theory as the standard method for treating miscellaneous diseases. This is truly possessing unique insight, not being confused by predecessors.
This text follows Zhang Zhongjing's approach to discussing Shanghan treatment, taking the orthodox path. The middle section elucidates the dispersion and regulation of Qi, Blood, Yin, and Yang with particular brilliance, carving out a new path. This can indeed be described as utilizing ancient methods without being bound by them. Henceforth, those who read *Huoren Shu* should know how to select their references. (Commentary by Master Gu Yeshi of Xichou)