光绪纪元之十一年夏秋，有疫盛行于大江之南，其症恶寒、四逆、头疼、体酸、短气、
汗出
，或吐泻，湖中死者日数十人。人以其指头之肌之陷也，谓之曰瘪螺痧；又以其半日辄死也
，亦曰六时痧、曰子午痧。嗣后间数岁或一岁辄复行，至今十年未已。客有问余者曰∶何气
使
然也？古人亦言之否？笑应之曰∶天止六淫，人止五志，病虽百变，不出两端，自仲景着论而
后，至于唐宋而降，治法备矣。循途守辙，弗之有误，医者之能事毕矣，然而人以为数见不
鲜也。其黠者因摘古人之所略，矜言创获，以新一时之耳目。故于热病必称白 ，曰此古书
所无
也；于喉风必称白喉，曰此古书所无也。如此方可动人听闻，
把持由我，而其术易行。呜呼！巧则巧矣，
抑思其所用方，果能外古人治
热病与喉症之方乎？吾知其名可改，其法不可改也。今瘪螺痧即暑月之中寒耳！其吐泻者即霍
乱耳！其正名自在古人论中，所传治瘪螺痧十余味一方及雷公散，皆古人治霍乱及暑月中寒
之常法，何奇之有？吾子徒受人愚耳！每见虚弱人手浸冷水久，或猝遇大冰雪，皆令螺瘪，何
独为痧异？其痧而死也，死于汗，死于泻，非死于瘪螺。不死于瘪螺，即不言瘪螺也可。
近徐灵胎砭赵养葵之改太极也，曰人身有元阳无元阴，大哉言矣！人身如天地，元阳犹
《易
》之太极；元阳动而为阳，静而为阴，犹两仪也。惟元阳动而为阳之阳，方可以阴字对之；
若元阳则无可与匹者，安得有元阴？夫元阳所息曰阳，所消曰阴。阳者扬也，言元阳所发扬
也；阴者隐也，言元阳所隐藏也。不观之十二辟卦乎？息则为阳爻，消则为阴爻。阳爻作一
象，元阳之实之也；阴爻作一象，元阳不在而位虚也。贵阳贱阴，职是之故。故谓人身有阴
则可，谓人身有元阴则不可。至于治病，亦一以元阳为主，元阳虚则培之，亢则抑之。明乎
此义，而阴阳二字始得其解。吾于国朝诸医，不能不推尊洄溪一老。
光绪十一年（1885年）夏秋之际，有一种疫病在长江以南地区盛行。其症状表现为恶寒、四肢厥冷、头痛、身体酸痛、气短、出汗，有的伴有呕吐和腹泻，湖中每天死亡人数达数十人。人们因为患者手指头肌肉凹陷，称之为“瘪螺痧”；又因为患者半天内就会死亡，所以也称为“六时痧”或“子午痧”。此后每隔几年或每年都会复发，至今十年仍未停止。
有位客人问我：“是什么气导致这种情况的？古人有过论述吗？”我笑着回答：“天只有六种外感邪气（六淫），人只有五种情志内伤（五志）。病情虽然变化多端，但不出这两类范畴。自从张仲景撰写《伤寒杂病论》之后，直到唐宋时期，治疗方法已经完备了。遵循正道，不偏离常规，就不会有误，医者的职责也就尽到了。然而人们认为这种病屡见不鲜，那些狡猾的人便摘取古人论述中的疏漏之处，夸耀自己的创新发现，以惊动一时的视听。因此，对于热病必定称为‘白喉’，说这是古书里没有的；对于喉风必定称为‘白喉’，也说这是古书里没有的。只有这样才足以耸人听闻，由我来把持解释权，从而使得他们的医术容易推行。唉！巧妙倒是巧妙，但试问他们所采用的方剂，果真能超出古人治疗热病与喉症的方法之外吗？我知道名字可以更改，但治法是不能更改的。现在的‘瘪螺痧’其实就是暑月期间的中寒证罢了！其中的呕吐腹泻就是霍乱罢了！其正式名称自然存在于古人的论述之中。所流传的治疗‘瘪螺痧’的十余味药一方以及雷公散，都是古人治疗霍乱及暑月中寒的常规方法，有什么奇特的呢？你只是被人愚弄罢了！我常见到虚弱之人长时间浸泡在冷水中，或者突然遭遇大冰雪，都会导致手指肌肉凹陷，为什么唯独对‘痧’感到奇怪呢？那些因‘痧’而死的人，是死于汗出过多或腹泻脱水，而不是死于手指凹陷。既然不是死于手指凹陷，那么不提‘瘪螺’二字也可以。”
近来徐灵胎批评赵养葵改变太极理论的说法，指出人身只有元阳而没有元阴，这话说得很大气啊！人身如同天地，元阳就像《易经》中的太极；元阳运动表现为阳，静止表现为阴，就像两仪一样。只有元阳运动所产生的阳，才可以用来与“阴”字相对；至于元阳本身，则没有可以与它匹敌的事物，怎么会有“元阴”呢？元阳生长的时候称为阳，消退的时候称为阴。阳，意为发扬，指元阳的发扬光大；阴，意为隐藏，指元阳的潜藏收敛。不看十二辟卦吗？生长则为阳爻，消退则为阴爻。阳爻作一长横象，代表元阳充实；阴爻作两短横象，代表元阳不在而位置空虚。尊崇阳而轻视阴，正是由于这个缘故。所以说人体有阴是可以的，但说人体有“元阴”则不可以。至于治病，也完全以元阳为主，元阳虚损就培补它，元阳亢盛就抑制它。明白了这个道理，阴阳二字的含义才算真正得到解释。对于本朝（清朝）的各位医生，我不能不推崇洄溪老人（徐灵胎）。
In the summer and autumn of the 11th year of the Guangxu era (1885), an epidemic prevailed south of the Yangtze River. Its symptoms included aversion to cold, cold extremities, headache, body aches, shortness of breath, sweating, and in some cases vomiting and diarrhea; dozens died daily in the lakes. Because the flesh at the fingertips of patients appeared sunken, it was called "Biēluó Shā" (Shrivelled Snail Sha); since death often occurred within half a day, it was also known as "Liùshí Shā" (Six-Hour Sha) or "Zǐwǔ Shā" (Midnight-Noon Sha). Thereafter, it recurred every few years or annually, persisting for ten years without cessation.
A guest asked me, "What qi causes this? Did the ancients discuss it?" I smiled and replied, "Heaven has only the Six Exogenous Pathogens (Liu Yin), and humanity has only the Five Emotional Stimuli (Wu Zhi). Although diseases manifest in myriad ways, they do not exceed these two categories. Since Zhang Zhongjing composed his treatises, up until the Tang and Song dynasties, therapeutic methods were already complete. Following the correct path and adhering to established norms ensures no errors, fulfilling the physician's duty. However, people consider such occurrences commonplace. Cunning individuals exploit omissions in ancient texts, boasting of novel discoveries to astonish the public. Thus, regarding febrile diseases, they invariably term them 'Bái Hóu' (White Throat), claiming this is absent from ancient books; regarding throat wind, they also call it 'Bái Hóu', asserting it too is unrecorded historically. Only by doing so can they shock the senses, monopolize interpretation, and facilitate the practice of their techniques. Alas! Clever indeed, but consider: do their prescribed formulas truly transcend those of the ancients for treating febrile diseases and throat conditions? I know names may change, but methods cannot. Current 'Biēluó Shā' is merely Cold Injury during Summer Heat (Zhòng Hán)! The accompanying vomiting and diarrhea constitute Huò Luàn (Cholera-like disorder)! Their proper nomenclature exists within ancient discourses. The circulated formula with over ten herbs for treating 'Biēluó Shā', along with Léi Gōng Sǎn (Lord Lei Powder), are standard methods used by ancients for Huò Luàn and Cold Injury during Summer Heat. What is extraordinary about them? You are simply being deceived! I often observe that weak persons immersing hands in cold water for long periods, or suddenly encountering severe ice and snow, experience shrivelling of the finger flesh. Why single out 'Sha' as peculiar? Those who die from 'Sha' succumb to excessive sweating or diarrhea-induced dehydration, not to the shrivelling of fingers. Since death does not result from the physical appearance of shrivelling, one need not even mention 'Biēluó'.
Recently, Xú Língtāi criticized Zhào Yǎngkuí’s revision of Taiji theory, stating that the human body possesses Yuan Yang (Primordial Yang) but not Yuan Yin (Primordial Yin). This statement is profound! The human body resembles heaven and earth; Yuan Yang is akin to Taiji in the *I Ching* (*Book of Changes*); when Yuan Yang moves, it manifests as Yang; when still, it manifests as Yin, resembling Liangyi (Two Modes). Only the Yang generated by the movement of Yuan Yang can be contrasted with the character 'Yin'; as for Yuan Yang itself, there is nothing to pair with it, hence how can there be 'Yuan Yin'? When Yuan Yang grows, it is termed Yang; when it wanes, it is termed Yin. 'Yang' implies expansion, referring to the flourishing of Yuan Yang; 'Yin' implies concealment, referring to the hiding of Yuan Yang. Have you not observed the Twelve辟 Guà (Expanding Hexagrams)? Growth corresponds to Yang lines (solid), decline to Yin lines (broken). A solid line represents the fullness of Yuan Yang; a broken line represents the absence of Yuan Yang, leaving the position empty. Honoring Yang and despising Yin stems from this reason. Therefore, it is acceptable to say the body has Yin, but unacceptable to say it has 'Yuan Yin'. In treating disease, everything centers on Yuan Yang: if Yuan Yang is deficient, tonify it; if hyperactive, suppress it. Understanding this principle allows one to truly comprehend the meaning of Yin and Yang. Among physicians of our dynasty (Qing), I must pay highest respect to the elder of Huíxī (Xú Língtāi)."