有山不知名者。居于北地。绵延六七百里。不甚高。而夏有积雪。苍翠郁然。望之 如黛。一水环于山间。其势泠泠然。未见其出。亦不知其所去。但时时溢于石上。 一夕之间则平复。问于土人。云先生谓之恒益。以其有北岳之积雪。而益广于被植 也。问先生为谁。曰号三七生。而不知其姓氏。山民数代见之。而终不知其年之多 寡。先生居复泰草堂。山民有疾则问于先生。先生以四诊参之。谨慎恭敬。如对大 宾。周详备至。未尝少懈。或有问之者。则曰。对病如对师。生以病为师也。处方 亦斟酌良久。似终有未能安者。于煎法用水多寡。服药时之先后。嘱之尤详。务令 不差分毫。抓药者为一小童。尚在垂髫。亦恭谨异常。錙铢计较。一如其师。病者 归服其药。则效如桴鼔。尽剂而愈。求其处谢之。则失其所在。辗转山中。终不能 得。病者入山。则不期而遇。若有感召然。尝有黠慧童子盖姓者。牧牛于山间。遇 先生于潭侧。先生谓为有缘。授以经络五行调病之法。其法但以木棍之属不拘形状 。于病人体外调之。则有病气汩汩而出。初若抽丝然。后如泉水汩汩出。甚或有嗡 嗡震响者。寒凉之极。术毕。患者之病顿除焉。问其理。则曰。先生谓四时之中。 春夏生长。秋收冬藏。春夏者。由弱及强之生气也。故草木茂盛。花开以荣。极于 生。秋冬者。由强及弱之死气也。故草木凋零。叶落以枯。反于死。木者。春气也 。气温和而性情仁厚。生生之气。近于道者。故以之调病则病愈。以其为水之子。 水之气寒。死气也。而能生木。故以子泻母则水气出。水气出则病愈。水气犹死气 。死气出则生气复。病自愈矣。其理大约如此。绎之似不尽然。而临之则病出。病 人感触深切。非是幻觉。多有初不能步。调后则蹲起自如。健步如常者。验之于事 。其理有不可以常情测者焉。盖童又云。先生之草堂屡迁。而未见其动作。问之。 则曰随生气自移。草堂自外观之甚狭小。入内临之极阔大。内有小室间隔如蜂巢者 。室内通于天光。夜晚隔之上有明月悬之。每室皆然。黑月亦见。出堂则不见五指 。盖童尝三居其室。秘受其术。闻邻室人声杂乱。有弈棋者。有击剑者。有饮酒者 。有赋诗者。有诵经者。有长啸者。百千声并举。不知其所自来。一夜。先生唤盖 童至一厅。厅内桌椅相临。饮食者甚众。皆宽服古貌者。不类今人。盖童亦受食一 盅。入口温润。甘淡异常。食毕。众人相谢。似甚感激。先生则未见其食。问之。 则辟谷久矣。又一日。先生引盖童至一室。室额幻斋。两侧悬先生手书联语。其词 曰。一字真传空费解。三生幻相尽随缘。入室已有十数人候焉。皆髫龄若盖童者。 环室皆古书。积案盈箱。堆床满架。检之。皆医书也。先生谓众童曰。汝等见此间 书否。众云见。又问。思读之乎。众云思。先生恻然摇首。良久。乃曰。读之必中 其毒。此世间流毒无穷之物耳。各逞邪说。妄立魔法。无知下愚。风行景从。贵死 贱生。杀人无算。实苍生之劫难也。虽众业所感。无可奈何。然颠倒黑白。实为可 恨。汝等受吾正法。当随缘救济。莫以法弱魔强屈之也。随后付嘱魔众名单。河间 丹溪居其首焉。又谓。数百年后有号称火神者出于西南。拨乱反正。解诸倒悬。再 过百年。三七复出。发扬其法。重振坎阳。解剥复损益否泰恒益之卦。作六气统摄 一切外感内伤杂病论。辨彰二气。正名六经。其后医学大昌焉。众人谨记在心。秘 受其意。或有问先生三七之意者。先生云。三七者活血化瘀之药也。然吾取者。活 学化愚之意也。又天三生木。地八成之。地二生火。天七成之。取木之生数。火之 成数。成木生火之由弱及强之势耳。然天之道忌盈。生之以三。成之以七。足矣。 又过数载。病者入山不复见先生。亦失草堂所在。其化缘尽耶？三七生者。果何许 人邪？有缘者或能见先生于数百年之后。
一 辩理
中医不被了解的原因
梁漱溟先生通过研究得出结论：认为中西医无法沟通，因为二者在认识论与方 法论上毫无共同之处。并以为中医无法在理论上说明自己是自身最大的弱点，即使 有高明的神医能治好病，给人的感觉仍然是神秘莫测，知其然不知其所以然。
梁先生说中西医无法沟通是有道理的，从前一段时期的中西医结合疗法，到现 在的西医用中药治病，都证明了西医理论对中医治病原理的不了解与不信任，他们 只是承认中药对疾病有治疗效果，并想从中药的化学成分中得到解释。
其实中药治病的作用来自药性的温凉寒热以及药物自身的特殊性情，这一点西 医理论是不承认也不理解的。而对中药的君臣佐使的正确运用，则来自对病证正确 的诊断，因病与药，方能见效。如果辨证不准，则用药错误，不但不会治病，反而 会加重病情，这是目前中医存在的最大问题。
由于受到了自身以及外来所谓权威的误导，很多疾病在治疗上达成了学术上的 共识，而实际上从八纲上仔细考察，这种普遍被接受的辩证结论是不正确的，甚至 与病证真相是截然相反的。而那些中医学院出来的医生普遍受了这种误导，这就从 治疗结果上造成很多绝症。其实并非病是绝症，是不正确的治疗使病成为了绝症。
最典型的例子就是糖尿病。西医对糖尿病除不断注射胰岛素之外没有根治的方 法，而中医在施今墨等名医的倡导下普遍采用了滋阴降火的治疗原则，同样也令病 症缠绵无期。其实，施今墨的辨证是大有商榷之处的，既用玄参滋阴，又用苍术渗 湿，本身就很矛盾，甚至还用三黄等凉药降火，更是荒唐无稽。
其实，仲景在《金匮要略》中曾很明确的指出，金匮肾气丸主消渴，于水中补 先天真火，肾水上升，上焦虚火自然平复。可是现在的所谓中医竟然阴阳不辨，专 以六味地黄丸治疗消渴，令真火渐熄，生机转败。杀人于无形，自己尚不知，反以 为病之难治，思之诚可恨可悲。
消渴发展到重度糖尿病阶段已是一片寒湿，毫无消渴症状可据，金匮肾气丸中 滋阴之药都已经不可再用。但那些医生却仍以滋阴降火为治疗纲领，治到最后终于 变成坏证，眼瞎脚烂，一命呜呼。仍不知悔改，照常不误。庸工杀人，当真名副其 实。
梁先生说中医无法解释自己的理论是不准确的。其实真正的原因是普通人很难 理解中医的理论，而不是中医自身的理论不完善。甚至很多从业医师对中医理论也 是一窍不通，只是用两张所谓的祖传秘方到处招摇撞骗，自己都不信自己。还有的 一知半解自以为是，治好了一半以为己功，治死了一半以为病过。人声鼎沸，混乱 不堪。
中医理论书籍可谓汗牛充栋，但四大经典之外群医往往各执一偏互相攻讦，致 使众说纷纭，莫衷一是。医理又是见仁见智，不以权威之言为准则，所以就很难统 一认识。而那些被某种势利统一起来的理法方药，在面对具体病证的时候，又往往 无济于事。这样就造成了中医界从古至今的混乱，治病的权柄似乎操在少数神医的 手中，普通医生则对复杂的病证失去了治疗的手段。所谓，上工十全，中工十全六 七，下工十全二三而已。还没算上庸工杀人无数。其实，并非神医们垄断了医术， 只不过是因为中医理论过于高深，那些智力普通的医生知难而退不肯深入，或者虽 用功而不得其门径而入罢了。专业人员尚且如此，那些道听途说胡乱猜测的门外汉 就更是可想而知了。
所以，并非中医无法解释自身的理论，是人们对中医的理论缺乏深刻真实的理 解。就像对于盲人，并非阳光不耀眼，是因为他们没有看到阳光的视力。
中医如此，佛法也是一样。一切东方学术都有形而上的倾向，是生活在现今时代的 物质主义的人们很难理解的。
中医的认识论与方法论
中医的产生发展是随着中国传统太极哲学的不断完善逐渐丰富起来的。太极是 中国人对宇宙万物产生的初始状态的文字描述，那是一个万物即将萌生的阴阳初判 的原始图景：
道生一，一生二，二生三，三生万物。一是太极，二是两仪，即阴阳，三是阴 阳之间的中气。中气斡旋，阴阳升降，变化于是生焉，遂产生了万物。种虽万殊， 性唯有五，所谓木、火、土、金、水，即五行也。火性炎上，水性下流，木曰曲直 ，金曰从革，土爰稼穑，这是古人对万物五行特征总的概括。火之气为热，水之气 为寒，木之气为温，金之气为凉，金木水火是为四象。土之气不寒不热，不温不凉 ，遇火则燥，遇水则湿，居四象之中，即所谓中气也。寒、热、温、凉、湿、燥， 是谓六气，六气即五行在天之性也。
人法地，地法天，天法道，道法自然。天人合一，人身即小宇宙。所以，人身 从上到下，从里到外，五脏六腑，四肢百骸，莫不与阴阳五行相对应。更以收视反 听之内景之学，观察经气运行隧道之十二经脉及奇经八脉起止走向，及与内脏之对 应关系，配以针砭灸艾之法。又将草木金石禽兽之性情及五行六气属性详为划分种 类，用作调整人身阴阳五行气化之偏，是谓本草之学，即今之所谓药物学也。
至于诊断疾病之法，以望闻问切四诊合参，不过欲详查其阴阳表里虚实寒热之 八纲变化也。随后依理施法，处方用药，不过调整其阴阳五行性情之偏，使之归于 平和无病之常也。
人之五脏秉五行之气而生，肾居下属水，在卦为坎，二阴居外，一阳居中，体 为阴而用为阳，主藏精，其势降极而升，是生气之根本也。心居上属火，在卦为离 ，二阳居外，一阴居中，体为阳而用为阴，主藏神，其势升极而降，是藏气之根本 也。人之身以此水火立极，升降往复，周而复始，是为无病。升降不畅，则火水未 济，天地否隔，诸病作矣。
此不过略说大概，辨证施治依次类推，分而求之，千变万化，归而总之，不过 阴阳。治病之法，和其阴阳，调其顺逆，补虚泻实，通滞解郁，损有余而不不足， 使人身五脏六腑四肢百骸精神气血复归于阴平阳秘泰然无病之态也。
此乃中医体系认识论与方法论之大概，不如此说则不能彻其来源，尽其底蕴， 非故弄玄虚迷惑今人也。
今人不加体察，眩于西医机械理论，误以为科学，百般维护其短，有意忽视其 不能验证于实践之事实。而反将中医之屡经实践检验证实之经典理论恶意抹煞诬为 迷信，实为真正迷信。其所标榜之所谓科学者，非科学也，实乃为维护彼迷信祭起 之昏昏大棒也。迷惑颠倒，一至于斯，真可畏也哉！
中医，理解与表达如何对接？
有一位不知名的山民，居住在北方。那里有一座绵延六七百里的高山，虽然不算特别高，但夏天仍有积雪覆盖，苍翠茂盛，远望如黛色一般。一条溪水环绕在山间，水流声泠泠作响，却看不见它的源头，也不知道它流向哪里，只是时不时地漫溢在岩石上，一夜之间水位便恢复平静。向当地居民打听，他们说这位先生叫“恒益”，因为这里有北岳的积雪滋养，使得植被更加繁茂。问这位先生是谁，回答说号“三七生”，不知道他的姓氏。山里的居民几代人都见过他，却始终不知道他的年龄有多大。先生住在复泰草堂，山里人有了疾病就去请教先生。先生通过四诊（望、闻、问、切）来综合判断病情，态度谨慎恭敬，就像面对尊贵的客人一样，考虑得周全细致，从未有过丝毫懈怠。如果有人问他原因，他说：“对待病人要像对待老师一样，我把病人当作我的老师。”开处方时也斟酌很久，似乎总担心有什么不妥之处，对于煎药用水的多少、服药时间的先后，嘱咐得尤其详细，务必做到分毫不差。抓药的是一个小童，还在垂髫之年（童年），也异常恭谨小心，计算药材分量一丝不苟，完全像他的老师一样。病人回去服用他的药，效果立竿见影，就像鼓槌敲下鼓面立刻发声一样，服完一剂药病就好了。想要感谢并酬谢他时，却发现他不见了踪影，在山中转悠怎么也找不到。当病人进山时，却不期而遇，好像有感应一样。曾经有一个聪明伶俐、姓盖的小童子，在山间放牛，在潭水边遇到了先生。先生认为他与自己有缘，传授给他经络五行调理疾病的方法。这种方法只用木棍之类的东西，不拘泥于形状，在病人身体外部进行调理，就有病气汩汩流出，起初像抽丝一样，后来像泉水涌出，甚至有的发出嗡嗡震响的声音，寒气极重。方法结束后，患者的病顿时痊愈了。问其中的原理，回答说：先生说四季之中，春夏是生长，秋收冬藏。春夏是由弱变强的生气，所以草木茂盛，花开繁荣，达到生的极致；秋冬是由强变弱的死气，所以草木凋零，叶落枯萎，归于死。木对应春气，气温和且性情仁厚，具有生生不息之气，接近于道，所以用木来调理疾病，病就能好。因为木是水之子，水的气性是寒凉的，属于死气，但能生木，所以用“子泻母”的方法使水气排出。水气排出后病就好转。水气犹如火死后的余烬（此处指死气），死气排出后生气就恢复了，病自然痊愈。其道理大致如此。推究起来似乎不完全合理，但实际操作中病气确实排出，病人感触深切，并非幻觉，很多人起初不能走路，调理后就能蹲起自如，健步如常。从事实验证来看，其中有些道理不能用常情来推测。那个小童又说，先生的草堂多次迁移，却没看到他在移动。问其原因，他说随着生气的流动而自动迁移。草堂从外面看很狭小，进去后临视却极其宽阔，里面有像蜂巢一样间隔的小房间，室内通向天光，夜晚隔间上方悬挂着明月，每个房间都是这样，即使是黑月之夜也能看见月亮。走出草堂则伸手不见五指。小童曾三次住在里面，秘密接受了先生的医术。听到隔壁房间人声嘈杂，有人在下棋，有人击剑，有人饮酒，有人赋诗，有人诵经，有人长啸，千百种声音同时响起，不知道它们从哪里传来。一天晚上，先生叫盖童到一个大厅，厅内桌椅相邻，用餐的人很多，都穿着宽大的衣服，相貌古朴，不像现代人。盖童也接受了一盅食物，入口温润，味道甘甜清淡。吃完后，众人互相致谢，似乎非常感激。先生却没有吃东西，问其原因，说他已经辟谷很久了。又有一天，先生带盖童到一个房间，房间匾额写着“幻斋”，两侧挂着先生手写的对联，词句是：“一字真传空费解，三生幻相尽随缘。”进入房间已有十几个人等候，都是像盖童一样的儿童。四周全是古书，堆积在案头箱子里，堆满床铺架子。检查发现，都是医书。先生对众童说：“你们见到这里的书了吗？”众人说见到了。又问：“想读吗？”众人说想读。先生悲伤地摇摇头，过了很久，才说：“读了必定会中毒。这是世间流传无穷祸害的东西。各自逞显邪说，妄立魔法，无知愚昧之人跟风效仿，贵死贱生，杀人无数，实在是百姓的劫难。虽然是各种业力感召，无可奈何，但颠倒黑白，实在可恨。你们接受我的正法，应当随缘救济世人，不要因为法术微弱、魔道强大就屈服。”随后交付了魔众名单，河间丹溪居首位。又说：“几百年后会有号称‘火神’的人出现在西南，拨乱反正，解救倒悬之苦。再过一百年，三七复出，发扬其法，重振坎阳，解析剥复损益否泰恒益之卦，撰写《六气统摄一切外感内伤杂病论》，辨析彰明二气，正名六经，此后医学将大昌。”众人谨记在心，秘密接受其意。有人问先生“三七”的意思，先生说：“三七是一种活血化瘀的药物。但我取的是‘活学化愚’的意思。另外，天三生木，地八成之；地二生火，天七成之。取木的生数三，火的成数七，成就木生火由弱变强的趋势罢了。然而天道忌讳盈满，生之以三，成之以七，就够了。”又过几年，病人进山不再见到先生，也失去了草堂的所在。难道他的缘分尽了吗？三七生，究竟是何许人也？有缘的人或许能在几百年后见到先生。
一 辩理
中医不被了解的原因
梁漱溟先生通过研究得出结论：认为中西医无法沟通，因为二者在认识论与方法论上毫无共同之处。并认为中医无法在理论上说明自己是自身最大的弱点，即使有高明的神医能治好病，给人的感觉仍然是神秘莫测，知其然不知其所以然。
梁先生说中西医无法沟通是有道理的，从前一段时期的中西医结合疗法，到现在西医用中药治病，都证明了西医理论对中医治病原理的不了解与不信任，他们只是承认中药对疾病有治疗效果，并想从中药的化学成分中得到解释。
其实中药治病的作用来自药性的温凉寒热以及药物自身的特殊性情，这一点西医理论是不承认也不理解的。而对中药君臣佐使的正确运用，则来自对病证正确的诊断，因病与药，方能见效。如果辨证不准，则用药错误，不但不会治病，反而会加重病情，这是目前中医存在的最大问题。
由于受到了自身以及外来所谓权威的误导，很多疾病在治疗上达成了学术上的共识，而实际上从八纲（阴、阳、表、里、寒、热、虚、实）上仔细考察，这种普遍被接受的辩证结论是不正确的，甚至与病证真相是截然相反的。而那些中医学院出来的医生普遍受了这种误导，这就从治疗结果上造成很多绝症。其实并非病是绝症，是不正确的治疗使病成为了绝症。
最典型的例子就是糖尿病。西医对糖尿病除不断注射胰岛素之外没有根治的方法，而中医在施今墨等名医的倡导下普遍采用了滋阴降火的治疗原则，同样也令病症缠绵无期。其实，施今墨的辨证是大有商榷之处的，既用玄参滋阴，又用苍术渗湿，本身就很矛盾，甚至还用三黄等凉药降火，更是荒唐无稽。
其实，仲景在《金匮要略》中曾很明确的指出，金匮肾气丸主消渴，于水中补先天真火，肾水上升，上焦虚火自然平复。可是现在的所谓中医竟然阴阳不辨，专以六味地黄丸治疗消渴，令真火渐熄，生机转败。杀人于无形，自己尚不知，反以为病之难治，思之诚可恨可悲。
消渴发展到重度糖尿病阶段已是一片寒湿，毫无消渴症状可据，金匮肾气丸中滋阴之药都已经不可再用。但那些医生却仍以滋阴降火为治疗纲领，治到最后终于变成坏证，眼瞎脚烂，一命呜呼。仍不知悔改，照常不误。庸工杀人，当真名副其实。
梁先生说中医无法解释自己的理论是不准确的。其实真正的原因是普通人很难理解中医的理论，而不是中医自身的理论不完善。甚至很多从业医师对中医理论也是一窍不通，只是用两张所谓的祖传秘方到处招摇撞骗，自己都不信自己。还有的半知半解自以为是，治好了一半以为己功，治死了一半以为病过。人声鼎沸，混乱不堪。
中医理论书籍可谓汗牛充栋，但四大经典之外群医往往各执一偏互相攻讦，致使众说纷纭，莫衷一是。医理又是见仁见智，不以权威之言为准则，所以就很难统一认识。而那些被某种势利统一起来的理法方药，在面对具体病证的时候，又往往无济于事。这样就造成了中医界从古至今的混乱，治病的权柄似乎操在少数神医的手中，普通医生则对复杂的病证失去了治疗的手段。所谓，上工十全，中工十全六七，下工十全二三而已。还没算上庸工杀人无数。其实，并非神医们垄断了医术，只不过是因为中医理论过于高深，那些智力普通的医生知难而退不肯深入，或者虽用功而不得其门径而入罢了。专业人员尚且如此，那些道听途说胡乱猜测的门外汉就更是可想而知了。
所以，并非中医无法解释自身的理论，是人们对中医的理论缺乏深刻真实的理解。就像对于盲人，并非阳光不耀眼，是因为他们没有看到阳光的视力。
中医如此，佛法也是一样。一切东方学术都有形而上的倾向，是生活在现今时代的物质主义的人们很难理解的。
中医的认识论与方法论
中医的产生发展是随着中国传统太极哲学的不断完善逐渐丰富起来的。太极是中国人对宇宙万物产生的初始状态的文字描述，那是一个万物即将萌生的阴阳初判的原始图景：
道生一，一生二，二生三，三生万物。一是太极，二是两仪，即阴阳，三是阴阳之间的中气。中气斡旋，阴阳升降，变化于是生焉，遂产生了万物。种虽万殊，性唯有五，所谓木、火、土、金、水，即五行也。火性炎上，水性下流，木曰曲直，金曰从革，土爰稼穑，这是古人对万物五行特征总的概括。火之气为热，水之气为寒，木之气为温，金之气为凉，金木水火是为四象。土之气不寒不热，不温不凉，遇火则燥，遇水则湿，居四象之中，即所谓中气也。寒、热、温、凉、湿、燥，是谓六气，六气即五行在天之性也。
人法地，地法天，天法道，道法自然。天人合一，人身即小宇宙。所以，人身从上到下，从里到外，五脏六腑，四肢百骸，莫不与阴阳五行相对应。更以收视反听之内景之学，观察经气运行隧道之十二经脉及奇经八脉起止走向，及与内脏之对应关系，配以针砭灸艾之法。又将草木金石禽兽之性情及五行六气属性详为划分种类，用作调整人身阴阳五行气化之偏，是谓本草之学，即今之所谓药物学也。
至于诊断疾病之法，以望闻问切四诊合参，不过欲详查其阴阳表里虚实寒热之八纲变化也。随后依理施法，处方用药，不过调整其阴阳五行性情之偏，使之归于平和无病之常也。
人之五脏秉五行之气而生，肾居下属水，在卦为坎，二阴居外，一阳居中，体为阴而用为阳，主藏精，其势降极而升，是生气之根本也。心居上属火，在卦为离，二阳居外，一阴居中，体为阳而用为阴，主藏神，其势升极而降，是藏气之根本也。人之身以此水火立极，升降往复，周而复始，是为无病。升降不畅，则火水未济，天地否隔，诸病作矣。
此不过略说大概，辨证施治依次类推，分而求之，千变万化，归而总之，不过阴阳。治病之法，和其阴阳，调其顺逆，补虚泻实，通滞解郁，损有余而不不足，使人身五脏六腑四肢百骸精神气血复归于阴平阳秘泰然无病之态也。
此乃中医体系认识论与方法论之大概，不如此说则不能彻其来源，尽其底蕴，非故弄玄虚迷惑今人也。
今人不加体察，眩于西医机械理论，误以为科学，百般维护其短，有意忽视其不能验证于实践之事实。而反将中医之屡经实践检验证实之经典理论恶意抹煞诬为迷信，实为真正迷信。其所标榜之所谓科学者，非科学也，实乃为维护彼迷信祭起之昏昏大棒也。迷惑颠倒，一至于斯，真可畏也哉！
中医，理解与表达如何对接？
There was a mountain dweller of unknown name, residing in the northern region. There stood a mountain range stretching for six or seven hundred *li* (approx. 300-350 km), not particularly high, yet covered with snow even in summer, lush and verdant, appearing dark green from afar. A stream circled the mountain, its sound crisp and clear (*lingling*), though its source was unseen and its destination unknown; it merely overflowed onto the rocks from time to time, only to level out again overnight. Inquiry among the locals revealed that they called this gentleman "Hengyi" (Constant Increase), because the snows of the Northern Peak nourished him, causing vegetation to flourish. When asked who he was, they replied he went by the pseudonym "Sanqi Sheng" (Master Sanqi), but his surname was unknown. Mountain residents had seen him for generations but never knew his age. The Master resided at Futai Caotang (Futai Thatched Cottage). When mountain folk fell ill, they would consult him. He employed the Four Diagnostic Methods (Wang, Wen, Wen, Qie: Inspection, Auscultation/Olfaction, Inquiry, Palpation) to synthesize the condition, acting with caution and reverence, as if facing a distinguished guest, being thorough and meticulous without the slightest slackening. If questioned, he would say, "Treating a patient is like treating a teacher; I take the patient as my teacher." He also deliberated long over prescriptions, seemingly always feeling something was unsettled. He instructed in great detail on the amount of water for decoction and the sequence of taking medicine, ensuring no deviation. The boy fetching the herbs was still in childhood (*chuitiao*), yet exceptionally respectful and careful, calculating every grain just like his master. When patients returned to take his medicine, the effect was immediate, like a drumstick striking a drum; upon finishing one dose, they were cured. When seeking to thank and reward him, he was gone, wandering in the mountains, impossible to find. Yet when patients entered the mountain, they met him unexpectedly, as if by spiritual resonance. Once, a clever child surnamed Gai, herding cattle in the mountains, met the Master by a pool. The Master considered him fated and taught him the method of regulating disease through meridians and Five Elements. This method used only wooden sticks, regardless of shape, manipulating outside the patient's body, causing pathogenic qi to flow out gurgling, initially like drawing silk, later like spring water, sometimes even producing a humming vibration, extremely cold. After the procedure, the patient's illness vanished instantly. Asked about the principle, he replied: The Master said that in the four seasons, Spring and Summer are growth, Autumn and Winter are harvest and storage. Spring and Summer represent the vital qi (*sheng qi*) growing from weak to strong, hence grass and trees flourish, flowers bloom in glory, reaching the extreme of life. Autumn and Winter represent the death qi (*si qi*) declining from strong to weak, hence grass and trees wither, leaves fall dry, returning to death. Wood corresponds to Spring Qi; its temperature is mild, its nature benevolent, possessing the qi of continuous generation, close to the Dao. Thus, using wood to regulate disease leads to recovery. Because Wood is the son of Water, and Water's qi is cold and belongs to death qi, yet it generates Wood, one uses the "son draining the mother" method to expel Water qi. When Water qi exits, the disease improves. Water qi is akin to dead qi; when dead qi exits, vital qi returns, and the disease heals itself. The principle is roughly thus. Deductively it seems not entirely logical, but clinically, pathogenic qi does exit, and patients feel it deeply, not as hallucination. Many who could not walk initially could squat and rise freely afterward, walking normally. Verified by events, some principles cannot be measured by common sense. The child added that the Master's cottage moved frequently, yet he never saw him move. Asked why, he said it moved automatically following the flow of vital qi. Externally the cottage looked very small, but internally it was extremely spacious, with honeycomb-like partitioned rooms, each open to skylight, with bright moons hanging above partitions at night, even visible during new moon nights. Exiting the cottage, one could not see five fingers. The child had lived there three times, secretly receiving the art. He heard noisy voices from adjacent rooms: people playing chess, fencing, drinking, composing poetry, chanting scriptures, whistling, hundreds of sounds rising together, unknown origin. One night, the Master called Child Gai to a hall where tables and chairs were arranged, many dining, all wearing wide robes and ancient appearances, unlike modern people. Child Gai also received a bowl of food, warm and smooth entering the mouth, unusually sweet and bland. After eating, everyone thanked each other, seeming grateful. The Master did not eat; when asked, he said he had practiced *bigu* (grain avoidance) for a long time. Another day, the Master led Child Gai to a room with a plaque reading "Huan Zhai" (Illusion Study), flanked by couplets written by the Master: "The true transmission of one character is vainly misunderstood; the illusory forms of three lives follow all conditions." Entering, more than ten people waited, all children like Child Gai. Ancient books surrounded the room, piled on desks, boxes, beds, and shelves. Checking them, they were all medical texts. The Master asked the children, "Do you see the books here?" They said yes. He asked, "Do you wish to read them?" They said yes. The Master shook his head sadly, and after a long while, said, "Reading them will surely poison you. These are things of infinite harm circulating in the world. Each promotes heretical theories, falsely establishing magical arts. Ignorant fools follow like shadows, valuing death over life, killing countless people, truly a calamity for the common people. Although caused by karma, helpless, overturning black and white is truly hateful. You accept my orthodox Dharma; you should relieve others according to conditions, do not yield because the Dharma is weak and demons are strong." He then handed over a list of demon groups, with Hejian Danxi at the head. He also said, "Hundreds of years later, someone known as 'Fire God' will emerge in the southwest, restoring order, relieving suffering. Another hundred years later, Sanqi will reappear, promoting his methods, revitalizing Kan Yang, interpreting the hexagrams Bo, Fu, Sun, Yi, Pi, Tai, Heng, Yiyi, writing 'Treatise on Six Qi Governing All External Contraction and Internal Injury Miscellaneous Diseases', distinguishing two qi, naming the Six Channels correctly, after which medicine will prosper greatly." Everyone memorized this, secretly accepting its meaning. Someone asked the Master the meaning of "Sanqi". The Master said, "Sanqi is an herb for activating blood and resolving stasis. But what I take is the meaning of 'living learning transforming ignorance'. Furthermore, Heaven generates Wood with Three, Earth completes it with Eight; Earth generates Fire with Two, Heaven completes it with Seven. Taking the generating number of Wood (3) and the completing number of Fire (7), achieving the trend of Wood generating Fire from weak to strong. However, the Way of Heaven fears fullness; generating with Three, completing with Seven, is sufficient." Several years later, patients entering the mountain no longer saw the Master, nor could they find the cottage. Had his affinity ended? Who exactly was Sanqi Sheng? Those with affinity might see the Master hundreds of years later.
I. Debating Principles
Why Traditional Chinese Medicine (TCM) Is Not Understood
Mr. Liang Shuming concluded through research that Western and Chinese medicine cannot communicate because their epistemologies and methodologies share nothing in common. He believed that TCM's inability to theoretically explain itself is its greatest weakness; even if a skilled divine physician cures a disease, it remains mysterious, known in effect but not in cause.
Mr. Liang's statement that Western and Chinese medicine cannot communicate is reasonable. From the period of integrated Chinese and Western medicine therapies to the current use of Chinese herbs by Western doctors, it proves that Western theoretical frameworks lack understanding and trust in TCM's healing principles. They merely acknowledge the therapeutic effect of Chinese herbs and seek explanations from their chemical components.
In fact, the therapeutic action of Chinese herbs comes from their warming, cooling, cold, and hot properties, as well as the unique natures of the drugs themselves, which Western theory neither acknowledges nor understands. Correct application of the Sovereign, Minister, Assistant, and Courier roles in herbal formulas stems from accurate diagnosis of the syndrome. Only by matching disease and drug can efficacy be achieved. If differentiation is inaccurate, medication errors occur, not only failing to cure but worsening the condition, which is currently the biggest problem in TCM.
Misled by internal and external so-called authorities, academic consensus has been reached on treating many diseases, but careful examination via the Eight Principles (Yin-Yang, Exterior-Interior, Cold-Heat, Deficiency-Excess) reveals these widely accepted diagnostic conclusions are incorrect, even opposite to the truth of the syndrome. Doctors graduating from TCM colleges are generally misled by this, resulting in many terminal illnesses due to treatment outcomes. In fact, the diseases are not terminal; incorrect treatments turn them into terminal cases.
A typical example is diabetes. Western medicine has no radical cure other than continuous insulin injection. Under the advocacy of famous doctors like Shi Jinmo, TCM universally adopted the principle of nourishing Yin and descending fire, similarly leading to lingering, incurable symptoms. In fact, Shi Jinmo's differentiation is highly debatable; using Xuan Shen to nourish Yin while using Cang Zhu to leach dampness is contradictory in itself, and further using San Huang (Three Yellows) and other cooling herbs to descend fire is absurd and baseless.
Actually, Zhongjing clearly pointed out in *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet) that Jin Gui Shen Qi Wan (Kidney Qi Pill from the Golden Cabinet) treats Xiao Ke (Wasting-Thirst), supplementing the primordial true fire within water, allowing Kidney Water to ascend, naturally calming deficiency fire in the Upper Jiao. Yet current so-called TCM practitioners fail to distinguish Yin and Yang, exclusively using Liu Wei Di Huang Wan (Six-Ingredient Pill with Rehmannia) to treat Xiao Ke, gradually extinguishing true fire and destroying vitality. Killing invisibly, unaware themselves, instead blaming the difficulty of the disease, thinking of this is truly hateful and sad.
When Xiao Ke develops into severe diabetes, the body is filled with cold-dampness, lacking any typical Xiao Ke symptoms. The yin-nourishing herbs in Jin Gui Shen Qi Wan can no longer be used. Yet those doctors still take nourishing Yin and descending fire as the treatment guideline, eventually turning the case into a ruined syndrome: blindness, rotting feet, and death. Still unrepentant, continuing as usual. Quacks killing people are indeed worthy of the name.
Mr. Liang's claim that TCM cannot explain its own theory is inaccurate. The real reason is that ordinary people find TCM theory difficult to understand, not that TCM's own theory is imperfect. Even many practicing physicians know nothing of TCM theory, merely waving around so-called ancestral secret recipes to deceive, believing in themselves not at all. Others, half-understanding and self-righteous, credit themselves for curing half and blame the disease for killing half. Voices clamor, chaos reigns.
Books on TCM theory are numerous enough to fill warehouses and exhaust oxen. Beyond the Four Classics, physicians often adhere to one-sided views and attack each other, leading to conflicting opinions and no consensus. Medical principles vary by individual perspective, not bound by authoritative statements, making unified understanding difficult. Those rationalities, methods, formulas, and drugs unified by certain interests are often useless when facing specific syndromes. This has caused confusion in the TCM world from ancient times to now, with the power of healing seemingly held by a few divine physicians, while ordinary doctors lose means to treat complex syndromes. As the saying goes, superior physicians cure ten out of ten, medium physicians six or seven out of ten, inferior physicians two or three out of ten. This excludes the countless killed by quacks. In fact, divine physicians do not monopolize medicine; it is simply that TCM theory is too profound. Ordinary doctors retreat due to difficulty or, despite effort, cannot find the entrance. Professionals are thus, let alone laymen guessing randomly based on hearsay.
Therefore, it is not that TCM cannot explain its own theory, but that people lack deep and true understanding of TCM theory. It is like sunlight to a blind person; the sun is not dim, but they lack the vision to see it.
Such is TCM, and such is Buddhism. All Eastern scholarship has metaphysical tendencies, hard for materialistic people living in the modern era to understand.
Epistemology and Methodology of TCM
The emergence and development of TCM enriched gradually alongside the perfection of traditional Chinese Taiji philosophy. Taiji is the textual description by Chinese people of the initial state of the universe's creation, a primitive scene of Yin and Yang first differentiating before all things sprout:
The Dao produced One; One produced Two; Two produced Three; Three produced All Things. One is Taiji; Two is Liangyi, i.e., Yin and Yang; Three is the Middle Qi between Yin and Yang. Middle Qi rotates, Yin and Yang ascend and descend, changes arise, thus generating all things. Though species are myriad, natures are only five: Wood, Fire, Earth, Metal, Water, i.e., the Five Elements. Fire nature flares upward; Water nature flows downward; Wood is described as bending and straightening; Metal as following transformation; Earth as sowing and harvesting. This is the ancient summary of the characteristics of the Five Elements in all things. Fire's qi is heat; Water's qi is cold; Wood's qi is warm; Metal's qi is cool. Metal, Wood, Fire, Water constitute the Four Images. Earth's qi is neither cold nor hot, neither warm nor cool; encountering Fire makes it dry, encountering Water makes it wet. Dwelling among the Four Images, it is the so-called Middle Qi. Cold, Heat, Warm, Cool, Damp, Dry are called the Six Qi; Six Qi are the heavenly natures of the Five Elements.
Humans model themselves on Earth; Earth models itself on Heaven; Heaven models itself on Dao; Dao models itself on Nature. Heaven and Humanity are One; the human body is a microcosm. Thus, from top to bottom, inside to outside, the Five Zang Organs, Six Fu Organs, limbs, and bones all correspond to Yin, Yang, and the Five Elements. Further, through the study of inner visions (turning vision inward and hearing inward), observing the twelve regular meridians and eight extraordinary vessels where meridian qi runs, their starting/ending points, directions, and correspondence with internal organs, combined with acupuncture, cupping, moxibustion, and cautery methods. Then, the natures of plants, minerals, birds, and beasts, and their Five Element and Six Qi attributes are detailed and classified to adjust deviations in the human body's Yin-Yang, Five Element, and Qi transformation, called Bencao (Materia Medica) studies, i.e., modern pharmacology.
As for diagnosing diseases, combining the Four Diagnostic Methods (Inspection, Auscultation/Olfaction, Inquiry, Palpation) aims merely to examine changes in the Eight Principles (Yin-Yang, Exterior-Interior, Cold-Heat, Deficiency-Excess). Subsequently, applying methods according to principles, prescribing and medicating aims merely to adjust deviations in Yin-Yang, Five Element natures, returning them to the normal state of peace and health.
The Five Zang Organs are born bearing the qi of the Five Elements. Kidney resides below, belonging to Water, corresponding to the Kan Hexagram, with two Yin lines outside and one Yang line inside; substance is Yin, function is Yang, primarily storing essence, its momentum descends to the extreme then ascends, being the root of vital qi. Heart resides above, belonging to Fire, corresponding to the Li Hexagram, with two Yang lines outside and one Yin line inside; substance is Yang, function is Yin, primarily storing spirit, its momentum ascends to the extreme then descends, being the root of storing qi. The human body establishes polarity with this Water and Fire, ascending and descending repeatedly, cycling endlessly, which is health. If ascending/descending is unsmooth, Fire and Water are not interacting, Heaven and Earth are blocked, and various diseases arise.
This is merely a general overview. Differentiation and treatment follow analogously; analyzing separately yields thousands of variations, but summarizing them returns to Yin and Yang. The method of treating disease harmonizes Yin and Yang, adjusts順逆 (smoothness and reversal), tonifies deficiency and drains excess, unblocks stagnation and resolves depression, reduces surplus without harming insufficiency, restoring the body's Five Zang, Six Fu, limbs, bones, spirit, and Qi to the state of balanced Yin and Yang, peaceful and healthy.
This is the general outline of the epistemology and methodology of the TCM system. Without stating it thus, one cannot thoroughly trace its source and exhaust its depth; it is not deliberately mystifying to confuse modern people.
Modern people, without careful observation, dazzled by Western mechanical theory, mistakenly consider it science, defending its flaws in myriad ways, intentionally ignoring facts that cannot be verified in practice. Conversely, they maliciously erase and slander classic TCM theories, repeatedly verified by practice, as superstition, which is true superstition. Their proclaimed so-called science is not science, but a bludgeon raised to maintain that superstition. Confused and inverted to this extent, truly terrifying!
How Can Understanding and Expression of TCM Be Aligned?