跟随恩师毛达文抄方侍诊的几年里，每逢农历四月二十八日，药王菩萨圣诞，九月三十日，药师佛圣诞，只要是天气晴朗的周末，清晨五点半，恩师便会来到我原先的住址湖滨六弄，敲响我家门，喊道："友芝，跟我走。"先到官巷口奎元馆，厨师老王便会亲自下厨烧出二碗爆鳝面端上桌来，吃毕先生买单{外出买单先生规定由他付，从不让我花费}，记得当时的爆鳝面是壹圆六角壹碗，相当于工薪人一天的工资。
坐车到灵隐寺后，往韬光走去。一路上，先生会说："以前四月二十八日，好比现在的中医学会搞活动，中医师同行都会聚集在韬光茶室，大家一来见见面，问生意{来看病的人多不多}可好；二来交流一些学术经验。现在很少有中医到韬光来了。"走到灵隐大殿正门口，先生就会高兴起来，用拐杖指向佛殿柱子上的对联，一句句地读着："布袋无双，破颜垂笑，尔等莫待龙华三会；法门不二，大腹能容，来人全凭念佛一心"~~~。
从前灵隐大殿后侧有药师殿，后来毁于一旦，相信以后会重新恢复。说起这灵隐寺，先生又会说："清朝晚期，灵隐寺最后一次修复是我父亲做的，那时侯转塘一带强盗、长毛出没，从建德、富阳、临安、桐庐运来的木材插上黄旗，强盗就不敢来抢。父亲是做木匠出身，每当给东家修造房子，看到人家的孩子在屋里朗朗读书，自己却在屋檐上冻得手脚皮肉裂开，就不怕辛苦，挣了一点钱给我们兄弟几个读书。"
我挽扶着先生慢慢走上360级石阶，先给韬光菩萨点上一束香，然后跪拜。先生讲："穷人无钱看病，有的就来这里撮点香灰，拎一桶泉水回去治病。我们做郎中的治好毛病是治病救人，毛病医错就害人。所以做郎中要做良医，处方用药笔下留情，药可治病亦可毒人，水能载舟亦能覆舟，道理是一样的。药性一定要熟悉，大的药房有一千味中药，常用的500味。一个中医有50味药用得好，用得妙就很不错了。今天先给你讲大黄：大黄是通便泻下的药物，因其色黄，故名大黄。功能推陈致新，极其骏快，如戡定祸乱，至于太平，故又有将军之号。属蓼科草本植物，药用是大黄的地下茎部份。大黄又名川军，一名锦纹，一名黄良，四川、山西、陕西、云南均有出产。色鲜黄，有红筋纹的为锦纹，以四川汶县、灌县，陕西汉中、兴安出产的最为上等。大黄欧洲、日本、俄罗斯亦有出产，中国产的性 味厚实，世界第一。
大黄的制法：有生用、熟用、蒸用（又名九制大黄）；酒浸入太阳经，酒洗入阳明经，炒黑为大黄炭。大黄苦峻下走，用于下焦必须生用；若邪气在上，如目赤、喉瘅、头肿、膈上热痰，非酒不至，必用酒浸引上至高驱热而下。
大黄的成份：有克里苏香，爱玛易红及二种树脂质阿皮列丁、爱里期洛列丁，此外含有苦味质单宁，没食于酸，挥发油，澱粉、修酸，石灰等。
大黄的功用：必须要熟练，精确掌握，它泻血分实热，下有形积滞。在胃中略能助胃液不足，次促进消化作用；至肠能激励肠腔蠕动，使积粪泻下，然一次泻下后，因RHEO-TANNICACID有敛肠之功，故缓行便秘。大黄用微量（1克以下）是止泻健胃，剂量少（1-12克）是泻下，剂量大是止泻；大黄泡服或后下是泻下，久煎是止泻；大黄初服是泻下，久服会缓下或止泻。制大黄泻下作用大减，凉血清热；大黄炭凉血止血。
大黄主治：下瘀血、血闭、寒热、破症瘕积聚，留饮宿食，荡涤肠胃，推陈致新，通利水谷，调中化食，安和五脏，平胃下气，除痰实，肠间结热，心腹胀满，女子寒血闭经，小腹痛诸老血留结。
讲到大黄的临床应用，恩师更是滔滔不绝：在所有的中成药中含有大黄的占五分之一，可见大黄用途之广泛。大黄不是单纯的通便泻下药物，而是具有抗菌、抗病毒、抗衰老、抗肿瘤、退黄利疸降酶，收敛、消炎、止血、补益，免疫双向调节，美容降脂减肥，活血祛瘀，排毒净血等多功能良药。在临床上广泛用于呼吸、消化、泌尿、精神神经系统疾病及血液疾病，物理因素性疾病，急腹症，跌打损伤、闭经、眼结膜炎、扁桃腺等内、外、妇、伤、五官各科。
恩师列举历代名家对大黄的认识和运用，首推医圣张仲景。张氏认为：大黄主治通利结毒，故能治胸满腹满，便秘，小便不利，旁治发黄，瘀血肿脓。著方有大陷胸汤，治从心下至少腹鞭满而痛不可近，大便秘结。大承气汤治阳明腑实证，里热实证之热厥，痉病或发狂等。小承气汤治腹微满，大便不通。厚朴三物汤，治痛而闭者。大黄甘遂汤，治少腹满如敦状，小便微难。大黄硝石汤，治黄疸腹满，小便不利而赤，自汗出。桃核承气汤治少腹急结。调胃承气汤，治阳明病胃肠燥热，腹胀满，大便不通。大黄附子汤，主治胁下偏痛，发热，其脉紧弦。抵当汤，治发狂，少腹硬满，小便自利者。大黄黄连泻心汤，治心下痞，按之濡，其脉关下浮者。麻子仁丸，治肠胃燥热，大便干结，小便频数。茵陈蒿汤治湿热黄疸。大黄牡丹汤，治肠痈，少腹肿痞。大黄甘草汤，治食已即吐者。大黄蟅虫丸，治五劳虚极赢瘦，腹满不能饮食。鳖甲煎丸，治久疟不愈，结成疟母。己椒苈黄丸，治腹满，肠间有水气。大柴胡汤，治按之心下满痛者。计有十八个处方之多。
恩师讲解唐-黄敬编著的《新修本草》，宋-《日华子诸家本草》，金-张元素《珍珠囊》篇，明-李时珍《本草纲目》，明-缪希壅《本草经疏》，李土材《本草图解》，清-黄宫绣〈〈本草求真〉〉，张隐菴〈〈本草崇原〉〉叶天士〈〈本草经解〉〉及国外学说对大黄的认识。还谈了王香岩先生传授应用心得。最后，特别强调，凡血分无热郁积者禁用。一味泻下药大黄，恩师整整讲了半天。
恩师花了足足一年的功夫，把常用药：人参（包括党参、太子参、西洋参）、天冬、泽兰、羚羊角（牛角片）、丹参、参三七、萸肉、当归、龙齿、茯苓、灵芝、五味子、守宫、熟地、紫河车（坎炁）、杞子、青蒿、柴胡、米仁、黄芪、冬术、黄柏、黄芩、白僵蚕、枳壳（实）、苍术、荆芥、半夏（竹沥半夏、仙半夏、姜半夏、法半夏）石菖蒲、地龙、首乌，石斛（藿山、金钗、铁皮、铜皮）三叶青，半枝莲、仙鹤草，黄精、杜仲、山药、苏叶梗、 淮牛膝、冬虫夏草、知母、红花（藏红花）、瓜蒌皮、甘草、白芍、桂枝、麻黄、石膏、象贝、川贝等一一作了叙述。
恩师每一次向我传授医术，仿佛带我置身于博大精深的中医圣殿上，从阴阳五行到五脏六腑，从望闻问切到六淫七情，从四气五味到立法选方，处处展示着祖国医学在历史长河中的辉煌。内容丝丝入扣，玲珑剔透，恩师用心血，用父爱在哺育我，我听着，听着，好象恩师扶着我在学走路学跑步，每当我悟到恩师的精华之处，心里有一种升华、腾飞的感觉。时隔三十多年了，每当我遇到难题，脑海里会显示出恩师的思路集成板块，指引我独辟蹊径，切入要害，很多疑难杂症就会迎刃而解。有许多实例记忆犹新。
第三篇
1.运气学说与杭州气候
祖国医学认为气候与人体有密切关联。《内经》曰："治病者，必明天道地理，阴阳更胜，气之先后，人之寿夭，生化之期，乃可知人之形气矣"。所谓"天道"即天体运行变化，"地理"，即地土方宜，"气之先后"，则指气候变异。古人发现变异有周期性的规律，《内经。天元纪大论》："天以六为节，地以五为制。周天气者，六期为一备，终地纪者，五岁为一周。……五六相合而七百二十气，为一纪，凡三十岁；千四百四十气，凡六十岁，而为一周，不及太过，斯皆见矣"。提出六十年为一个周期，其纪年方法是以天干的甲、乙、丙、丁、戊、己、庚、辛、壬、癸与地支的子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥依次相配。如甲子、乙丑等，故六十周期又称"甲子"。干支相配不仅用于计数，与木、火、土、金、水（称"五运"）及风、寒、暑、湿、燥、火（称"六气"）配应而有一定的气候学意义，称"五运六气学说"，简称"运气学说"。古代医家常据此而推断某一年的气候变异与疾病发病情况。这种推断与规律是主观唯心的臆测？还是符合客观实际的呢？让我们以杭州地区的气候来观察五运六气的科学性：如1976年为丙辰年，按五运六气学说推论当年为寒气太过之年。从实际气候看，该年冬季酷寒，西湖结冰甚厚，为几十年来所罕见，最低气温达零下10．5度，而甲子一周前的1916年，也曾出现过零下10。5度的严寒。又如1978年为戊午年，年运为火热太过之年。该年夏季酷热，最高气温达摄氏42。1度，因暑热致病伤者甚众。
除气候寒暑之外，五运六气学说还指出风、雨、燥、湿等气象变异。以手边查到1951～1970年气象资料看，1957年为丁酉年，1967年为丁未年，均为"清燥流行"之年，应该比较干燥，从气候资料看， 1957年平均湿度为16.7毫巴，系20年中最低之年份；1967年降水量为945.6毫米，为20年中最少之年份；1962年为壬寅年，运气为"风乃大行"，记载该年大于6级风日数达67天，为20年中最多的一年；1961年为辛丑年：1964年为甲辰年，五运六气学说认为应是"雨湿流行"之年，从资料看，1961年平均湿度为18。1毫巴，1964年降雨量为2356。1毫米，均为20年中最高者等等。运气推算与实际很相符合，说明五运六气学说是古人经过长期实践而得出的规律，有一定的科学性。
当然，以上提到的仅是五运六气学说对全年气候的预测，比较粗糙，远不是学说的全部内容。五运中有主运、客运；六气中有主气、客气；客气中有充于天的司天之气，临于地的在泉之气等等，综合分析，可以预测一年中上下半年，每个月份及各个节气的气象变化规律。如1979年为己未年，己为土运，年干属阴为不及，年运特点为克己之气,胜之则木气主事，风乃大行。风者，善行而速变也；地支未，五行属土，不及的土运得地支未土相助而转为平气；六气为太阴湿土司天，平气得司天之气相助而转为湿气偏胜；由于天干地支与司天之气 相合同为土，称为太乙天符年，所以该年运气特点多风多雨，变化刍暴。我们从该年的客气主气来看，三之气为少阳相火，故初夏气候较热，而下半年在泉的太阳寒水之气渐盛，所以下半年闰六月以来寒气所致而气温较低，台风相继频繁袭击雨水绵绵。我们再从客主气加临来看：三之气主气为少阳相火，客气为太阴湿土，四之气主气为太阴湿土，客气为少阳相火，三、四两气湿热相争。综上所述：司天的太阴湿土，在泉的太阳寒水，克己的木气，三、四两气的湿热，四气短兵相接为风、寒、湿、热相争,气候多变。反应在晚秋作物上生长欠荣，枝梢提早枯萎，病虫害多；反应在人体上由于湿胜，湿性粘腻重着，使人肢懈，头昏，胃纳呆钝。因风、寒、湿三气相杂；冷热无常，肺气宣降失司，易受外感；由于夏季火盛体热，而寒湿为阴邪凝滞，得风相助而束缚肌肤，内热受郁而难以外泄，故内火炽盛伤阴而心烦、咽燥。按祖国医学辨证属湿热之邪致病的肝炎、肠胃炎患者，该年发病人数亦明显增多，原有肝炎史者复发率也较高。
气候变化是一个复杂现象，受许多因素影响，在运用五运六气学说预测气候时，还应考虑地理位置，宇宙变化，人为因素等方面，不能机械搬用。且学说形成于二千年前，受到历史条件限制，不可能十分完善和精确，但从上面这些简介和实际观察资料来看，祖国医学中的运气学说也是一项宝贵的遗产，值得进一步学习与研究。
2.运气学说与杭州流行病
（关键词）预测与发病 运气相临五运六气学说是研究大自然气候变化对宇宙万物，特别是人类生命活动影响的一门学问，张景岳说："自余有知以来，常以五六之义，逐气推测，则彼气盈虚，十应七八，即有少不相符者，正属井蛙之见。"我据此观察杭州市几十年来的气候及流行病发病情况：如1959年与1987年元旦前后的肝炎流行，1961年的浮肿病，1978年暑热伤人……究其原因？运气学说预测了流行病的发病规律、帮助我们增加了见解。
预测与发病实况
1959年司天之气厥阴风木、在泉之气少阳相火，中运少宫、土运不及、称卑监之纪，司天之气下克中运，运气相临为以上克下的天刑年，其气恶、危害烈，年运己土不及受司天之气厥阴风木相克，该年风湿邪胜。据杭州气象资料记载：
在跟随恩师毛达文抄方侍诊的几年里，每逢农历四月二十八日药王菩萨圣诞和九月三十日药师佛圣诞，只要是天气晴朗的周末，清晨五点半，恩师便会来到我原先住址湖滨六弄，敲响我家门，喊道：“友芝，跟我走。”我们先去官巷口奎元馆，厨师老王便会亲自下厨烧出两碗爆鳝面端上桌来。吃完后先生买单（外出买单是先生的规定，从不让我花钱），记得当时的爆鳝面是一元六角一碗，相当于工薪阶层一天的工资。
坐车到灵隐寺后，往韬光走去。一路上，先生会说：“以前四月二十八日，好比现在的中医学会搞活动，中医师同行都会聚集在韬光茶室，大家一来见见面，问生意（来看病的人多不多）可好；二来交流一些学术经验。现在很少有中医到韬光了。”走到灵隐大殿正门口，先生就会高兴起来，用拐杖指向佛殿柱子上的对联，一句句地读着：“布袋无双，破颜垂笑，尔等莫待龙华三会；法门不二，大腹能容，来人全凭念佛一心”。
从前灵隐大殿后侧有药师殿，后来毁于一旦，相信以后会重新恢复。说起这灵隐寺，先生又会说：“清朝晚期，灵隐寺最后一次修复是我父亲做的，那时候转塘一带强盗、长毛出没，从建德、富阳、临安、桐庐运来的木材插上黄旗，强盗就不敢来抢。父亲是做木匠出身，每当给东家修造房子，看到人家的孩子在屋里朗朗读书，自己却在屋檐上冻得手脚皮肉裂开，就不怕辛苦，挣了一点钱给我们兄弟几个读书。”
我挽扶着先生慢慢走上360级石阶，先给韬光菩萨点上一束香，然后跪拜。先生讲：“穷人无钱看病，有的就来这里撮点香灰，拎一桶泉水回去治病。我们做郎中的治好毛病是治病救人，毛病医错就害人。所以做郎中要做良医，处方用药笔下留情，药可治病亦可毒人，水能载舟亦能覆舟，道理是一样的。药性一定要熟悉，大的药房有一千味中药，常用的500味。一个中医有50味药用得好，用得妙就很不错了。今天先给你讲大黄：大黄是通便泻下的药物，因其色黄，故名大黄。功能推陈致新，极其骏快，如戡定祸乱，至于太平，故又有将军之号。属蓼科草本植物，药用是大黄的地下茎部份。大黄又名川军，一名锦纹，一名黄良，四川、山西、陕西、云南均有出产。色鲜黄，有红筋纹的为锦纹，以四川汶县、灌县，陕西汉中、兴安出产的最为上等。大黄欧洲、日本、俄罗斯亦有出产，中国产的性 味厚实，世界第一。
大黄的制法：有生用、熟用、蒸用（又名九制大黄）；酒浸入太阳经，酒洗入阳明经，炒黑为大黄炭。大黄苦峻下走，用于下焦必须生用；若邪气在上，如目赤、喉瘅、头肿、膈上热痰，非酒不至，必用酒浸引上至高驱热而下。
大黄的成份：有克里苏香，爱玛易红及二种树脂质阿皮列丁、爱里期洛列丁，此外含有苦味质单宁，没食于酸，挥发油，澱粉、修酸，石灰等。
大黄的功用：必须要熟练，精确掌握，它泻血分实热，下有形积滞。在胃中略能助胃液不足，次促进消化作用；至肠能激励肠腔蠕动，使积粪泻下，然一次泻下后，因RHEO-TANNICACID有敛肠之功，故缓行便秘。大黄用微量（1克以下）是止泻健胃，剂量少（1-12克）是泻下，剂量大是止泻；大黄泡服或后下是泻下，久煎是止泻；大黄初服是泻下，久服会缓下或止泻。制大黄泻下作用大减，凉血清热；大黄炭凉血止血。
大黄主治：下瘀血、血闭、寒热、破症瘕积聚，留饮宿食，荡涤肠胃，推陈致新，通利水谷，调中化食，安和五脏，平胃下气，除痰实，肠间结热，心腹胀满，女子寒血闭经，小腹痛诸老血留结。
讲到大黄的临床应用，恩师更是滔滔不绝：在所有的中成药中含有大黄的占五分之一，可见大黄用途之广泛。大黄不是单纯的通便泻下药物，而是具有抗菌、抗病毒、抗衰老、抗肿瘤、退黄利疸降酶，收敛、消炎、止血、补益，免疫双向调节，美容降脂减肥，活血祛瘀，排毒净血等多功能良药。在临床上广泛用于呼吸、消化、泌尿、精神神经系统疾病及血液疾病，物理因素性疾病，急腹症，跌打损伤、闭经、眼结膜炎、扁桃腺等内、外、妇、伤、五官各科。
恩师列举历代名家对大黄的认识和运用，首推医圣张仲景。张氏认为：大黄主治通利结毒，故能治胸满腹满，便秘，小便不利，旁治发黄，瘀血肿脓。著方有大陷胸汤，治从心下至少腹鞭满而痛不可近，大便秘结。大承气汤治阳明腑实证，里热实证之热厥，痉病或发狂等。小承气汤治腹微满，大便不通。厚朴三物汤，治痛而闭者。大黄甘遂汤，治少腹满如敦状，小便微难。大黄硝石汤，治黄疸腹满，小便不利而赤，自汗出。桃核承气汤治少腹急结。调胃承气汤，治阳明病胃肠燥热，腹胀满，大便不通。大黄附子汤，主治胁下偏痛，发热，其脉紧弦。抵当汤，治发狂，少腹硬满，小便自利者。大黄黄连泻心汤，治心下痞，按之濡，其脉关下浮者。麻子仁丸，治肠胃燥热，大便干结，小便频数。茵陈蒿汤治湿热黄疸。大黄牡丹汤，治肠痈，少腹肿痞。大黄甘草汤，治食已即吐者。大黄蟅虫丸，治五劳虚极赢瘦，腹满不能饮食。鳖甲煎丸，治久疟不愈，结成疟母。己椒苈黄丸，治腹满，肠间有水气。大柴胡汤，治按之心下满痛者。计有十八个处方之多。
恩师讲解唐-黄敬编著的《新修本草》，宋-《日华子诸家本草》，金-张元素《珍珠囊》篇，明-李时珍《本草纲目》，明-缪希壅《本草经疏》，李土材《本草图解》，清-黄宫绣〈〈本草求真〉〉，张隐菴〈〈本草崇原〉〉叶天士〈〈本草经解〉〉及国外学说对大黄的认识。还谈了王香岩先生传授应用心得。最后，特别强调，凡血分无热郁积者禁用。一味泻下药大黄，恩师整整讲了半天。
恩师花了足足一年的功夫，把常用药：人参（包括党参、太子参、西洋参）、天冬、泽兰、羚羊角（牛角片）、丹参、参三七、萸肉、当归、龙齿、茯苓、灵芝、五味子、守宫、熟地、紫河车（坎炁）、杞子、青蒿、柴胡、米仁、黄芪、冬术、黄柏、黄芩、白僵蚕、枳壳（实）、苍术、荆芥、半夏（竹沥半夏、仙半夏、姜半夏、法半夏）石菖蒲、地龙、首乌，石斛（藿山、金钗、铁皮、铜皮）三叶青，半枝莲、仙鹤草，黄精、杜仲、山药、苏叶梗、 淮牛膝、冬虫夏草、知母、红花（藏红花）、瓜蒌皮、甘草、白芍、桂枝、麻黄、石膏、象贝、川贝等一一作了叙述。
恩师每一次向我传授医术，仿佛带我置身于博大精深的中医圣殿上，从阴阳五行到五脏六腑，从望闻问切到六淫七情，从四气五味到立法选方，处处展示着祖国医学在历史长河中的辉煌。内容丝丝入扣，玲珑剔透，恩师用心血，用父爱在哺育我，我听着，听着，好象恩师扶着我在学走路学跑步，每当我悟到恩师的精华之处，心里有一种升华、腾飞的感觉。时隔三十多年了，每当我遇到难题，脑海里会显示出恩师的思路集成板块，指引我独辟蹊径，切入要害，很多疑难杂症就会迎刃而解。有许多实例记忆犹新。
第三篇
1.运气学说与杭州气候
祖国医学认为气候与人体有密切关联。《内经》曰：“治病者，必明天道地理，阴阳更胜，气之先后，人之寿夭，生化之期，乃可知人之形气矣”。所谓“天道”即天体运行变化，“地理”，即地土方宜，“气之先后”，则指气候变异。古人发现变异有周期性的规律，《内经。天元纪大论》：“天以六为节，地以五为制。周天气者，六期为一备，终地纪者，五岁为一周。……五六相合而七百二十气，为一纪，凡三十岁；千四百四十气，凡六十岁，而为一周，不及太过，斯皆见矣”。提出六十年为一个周期，其纪年方法是以天干的甲、乙、丙、丁、戊、己、庚、辛、壬、癸与地支的子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥依次相配。如甲子、乙丑等，故六十周期又称“甲子”。干支相配不仅用于计数，与木、火、土、金、水（称“五运”）及风、寒、暑、湿、燥、火（称“六气”）配应而有一定的气候学意义，称“五运六气学说”，简称“运气学说”。古代医家常据此而推断某一年的气候变异与疾病发病情况。这种推断与规律是主观唯心的臆测？还是符合客观实际的呢？让我们以杭州地区的气候来观察五运六气的科学性：如1976年为丙辰年，按五运六气学说推论当年为寒气太过之年。从实际气候看，该年冬季酷寒，西湖结冰甚厚，为几十年来所罕见，最低气温达零下10．5度，而甲子一周前的1916年，也曾出现过零下10。5度的严寒。又如1978年为戊午年，年运为火热太过之年。该年夏季酷热，最高气温达摄氏42。1度，因暑热致病伤者甚众。
除气候寒暑之外，五运六气学说还指出风、雨、燥、湿等气象变异。以手边查到1951～1970年气象资料看，1957年为丁酉年，1967年为丁未年，均为“清燥流行”之年，应该比较干燥，从气候资料看， 1957年平均湿度为16.7毫巴，系20年中最低之年份；1967年降水量为945.6毫米，为20年中最少之年份；1962年为壬寅年，运气为“风乃大行”，记载该年大于6级风日数达67天，为20年中最多的一年；1961年为辛丑年：1964年为甲辰年，五运六气学说认为应是“雨湿流行”之年，从资料看，1961年平均湿度为18。1毫巴，1964年降雨量为2356。1毫米，均为20年中最高者等等。运气推算与实际很相符合，说明五运六气学说是古人经过长期实践而得出的规律，有一定的科学性。
当然，以上提到的仅是五运六气学说对全年气候的预测，比较粗糙，远不是学说的全部内容。五运中有主运、客运；六气中有主气、客气；客气中有充于天的司天之气，临于地的在泉之气等等，综合分析，可以预测一年中上下半年，每个月份及各个节气的气象变化规律。如1979年为己未年，己为土运，年干属阴为不及，年运特点为克己之气,胜之则木气主事，风乃大行。风者，善行而速变也；地支未，五行属土，不及的土运得地支未土相助而转为平气；六气为太阴湿土司天，平气得司天之气相助而转为湿气偏胜；由于天干地支与司天之气 相合同为土，称为太乙天符年，所以该年运气特点多风多雨，变化刍暴。我们从该年的客气主气来看，三之气为少阳相火，故初夏气候较热，而下半年在泉的太阳寒水之气渐盛，所以下半年闰六月以来寒气所致而气温较低，台风相继频繁袭击雨水绵绵。我们再从客主气加临来看：三之气主气为少阳相火，客气为太阴湿土，四之气主气为太阴湿土，客气为少阳相火，三、四两气湿热相争。综上所述：司天的太阴湿土，在泉的太阳寒水，克己的木气，三、四两气的湿热，四气短兵相接为风、寒、湿、热相争,气候多变。反应在晚秋作物上生长欠荣，枝梢提早枯萎，病虫害多；反应在人体上由于湿胜，湿性粘腻重着，使人肢懈，头昏，胃纳呆钝。因风、寒、湿三气相杂；冷热无常，肺气宣降失司，易受外感；由于夏季火盛体热，而寒湿为阴邪凝滞，得风相助而束缚肌肤，内热受郁而难以外泄，故内火炽盛伤阴而心烦、咽燥。按祖国医学辨证属湿热之邪致病的肝炎、肠胃炎患者，该年发病人数亦明显增多，原有肝炎史者复发率也较高。
气候变化是一个复杂现象，受许多因素影响，在运用五运六气学说预测气候时，还应考虑地理位置，宇宙变化，人为因素等方面，不能机械搬用。且学说形成于二千年前，受到历史条件限制，不可能十分完善和精确，但从上面这些简介和实际观察资料来看，祖国医学中的运气学说也是一项宝贵的遗产，值得进一步学习与研究。
2.运气学说与杭州流行病
（关键词）预测与发病 运气相临五运六气学说是研究大自然气候变化对宇宙万物，特别是人类生命活动影响的一门学问，张景岳说：“自余有知以来，常以五六之义，逐气推测，则彼气盈虚，十应七八，即有少不相符者，正属井蛙之见。”我据此观察杭州市几十年来的气候及流行病发病情况：如1959年与1987年元旦前后的肝炎流行，1961年的浮肿病，1978年暑热伤人……究其原因？运气学说预测了流行病的发病规律、帮助我们增加了见解。
预测与发病实况
1959年司天之气厥阴风木、在泉之气少阳相火，中运少宫、土运不及、称卑监之纪，司天之气下克中运，运气相临为以上克下的天刑年，其气恶、危害烈，年运己土不及受司天之气厥阴风木相克，该年风湿邪胜。据杭州气象资料记载：
During the years I followed my mentor Mao Dawen to copy prescriptions and attend clinical consultations, on the 28th day of the fourth lunar month (the birthday of the Medicine King Bodhisattva) and the 30th day of the ninth lunar month (the birthday of the Medicine Master Buddha), whenever it was a sunny weekend, at 5:30 AM, my mentor would come to my former residence at Hubin Lane 6, knock on my door, and shout, "Youzhi, come with me." We would first go to Kuiyuan Pavilion at Guanxiangkou, where Chef Old Wang would personally cook two bowls of stir-fried eel noodles and serve them on the table. After eating, the master would pay the bill (it was his rule to pay when dining out, never letting me spend money). I remember that at that time, a bowl of stir-fried eel noodles cost one yuan and six jiao, equivalent to one day's wages for a salaried worker.
After taking a car to Lingyin Temple, we would head towards Taoguang. Along the way, the master would say, "In the past, the 28th day of the fourth lunar month was like current activities organized by the Chinese Medical Association; colleagues from the TCM community would gather at the Taoguang Teahouse. First, they would meet and ask about business [whether there were many patients]; second, they would exchange academic experiences. Now, very few TCM practitioners go to Taoguang." When reaching the main entrance of the Great Hall of Lingyin Temple, the master would become happy, point his cane at the couplets on the pillars of the Buddhist hall, and read them sentence by sentence: "The cloth bag is peerless, breaking into laughter with hanging smiles; you must not wait for the Three Assemblies of Longhua; The Dharma gate has no duality, the big belly can contain all; visitors rely entirely on wholehearted chanting of the Buddha."
In the past, there was a Medicine Master Hall behind the rear side of the Great Hall of Lingyin Temple, which was later destroyed completely, but I believe it will be restored in the future. Speaking of this Lingyin Temple, the master would again say, "In the late Qing Dynasty, the last repair of Lingyin Temple was done by my father. At that time, bandits and 'Changmao' [Taiping Rebels] frequented the Zhuantang area. Timber transported from Jiande, Fuyang, Lin'an, and Tonglu with yellow flags attached would not be robbed by bandits. My father was a carpenter by trade. Whenever he built houses for employers, seeing children reading loudly inside while he froze on the roof eaves until his skin cracked, he did not fear hardship and earned some money to send us brothers to school."
I supported the master as he slowly climbed the 360 stone steps, first lighting a bundle of incense for the Taoguang Bodhisattva, then kneeling and bowing. The master said, "Poor people who cannot afford medical treatment sometimes come here to scoop some incense ash and carry a bucket of spring water back to treat illnesses. We doctors cure diseases to save lives; if we misdiagnose or mistreat, we harm people. Therefore, doctors must be good physicians, showing mercy in prescribing medication. Herbs can cure diseases or poison people; water can float a boat or capsize it—the principle is the same. One must be familiar with herb properties. Large pharmacies have a thousand types of Chinese herbs, with 500 commonly used. It is already quite good if a TCM practitioner masters 50 herbs well and uses them skillfully. Today, let me first talk about Rhubarb (Da Huang): Rhubarb is a purgative drug for relieving constipation. Named Da Huang because of its yellow color, its function is to eliminate the old and generate the new, extremely swift and powerful, like quelling chaos to achieve peace, hence also known as 'General'. It belongs to the Polygonaceae family herbaceous plants, and the medicinal part is the underground stem. Rhubarb is also called Chuan Jun, Jin Wen, or Huang Liang, produced in Sichuan, Shanxi, Shaanxi, and Yunnan. Bright yellow with red vein patterns is called Jin Wen, with the best quality coming from Wencheng and Guan County in Sichuan, and Hanzhong and Xing'an in Shaanxi. Rhubarb is also produced in Europe, Japan, and Russia, but Chinese-produced ones have thicker nature and flavor, ranking first in the world.
Processing methods of Rhubarb: raw use, cooked use, steamed use (also known as Nine-Processed Rhubarb); soaked in wine enters the Taiyang Meridian, washed with wine enters the Yangming Meridian, charred becomes Rhubarb Charcoal. Rhubarb is bitter and harsh in descending action; for lower Jiao, it must be used raw; if pathogenic factors are upper, such as red eyes, throat swelling, head swelling, or phlegm-heat above the diaphragm, wine is necessary to reach them; one must use wine soaking to guide it upwards to high positions to drive heat downwards.
Components of Rhubarb: contain chrysophanol, emodin, and two resinous substances rhein and aloemodin, besides containing bitter tannins, gallic acid, volatile oils, starch, oxalic acid, lime, etc.
Functions of Rhubarb: Must be proficiently and precisely mastered. It clears excess heat in the Blood level and eliminates有形 accumulation below. In the stomach, it slightly aids insufficient gastric juice and promotes digestion; in the intestines, it stimulates intestinal peristalsis to expel accumulated feces. However, after one purgation, due to Rheo-tannic acid having an astringent effect on the intestines, it may cause slow-moving constipation. A micro-dose (below 1 gram) stops diarrhea and strengthens the stomach; a small dose (1-12 grams) causes purgation; a large dose stops diarrhea; taken raw or added late causes purgation; long decoction stops diarrhea; initial use causes purgation; long-term use leads to slow purgation or stopping diarrhea. Processed Rhubarb significantly reduces purgative action, cooling blood and clearing heat; Rhubarb Charcoal cools blood and stops bleeding.
Indications for Rhubarb: Expels stasis blood, blood obstruction, alternating cold and fever, breaks masses and accumulations, retains fluids and leftover food, cleanses the stomach and intestines, eliminates the old and generates the new, promotes smooth flow of water and grain, regulates the middle and transforms food, harmonizes the five Zang organs, levels the Stomach and directs Qi downward, removes phlegm-solidity, clears heat binding between the intestines, relieves chest and abdominal fullness, treats cold-blood amenorrhea in women, and various pains in the lower abdomen due to old blood retention.
Speaking of the clinical application of Rhubarb, my mentor spoke endlessly: One-fifth of all proprietary Chinese medicines contain Rhubarb, showing its wide range of uses. Rhubarb is not merely a purgative drug for relieving constipation but a multi-functional excellent medicine with antibacterial, antiviral, anti-aging, anti-tumor, jaundice-relieving, enzyme-lowering, astringent, anti-inflammatory, hemostatic, tonifying, bidirectional immune regulation, beauty-promoting, lipid-lowering, weight-reducing, blood-invigorating, stasis-resolving, detoxifying, and blood-purifying effects. Clinically, it is widely used for respiratory, digestive, urinary, mental and nervous system diseases, blood diseases, physical factor diseases, acute abdominal syndromes, traumatic injuries, amenorrhea, conjunctivitis, tonsillitis, etc., across internal, surgical, gynecological, trauma, and ENT departments.
My mentor listed the understanding and application of Rhubarb by famous doctors throughout history, starting with the Medical Sage Zhang Zhongjing. Zhang believed: Rhubarb mainly treats unblocking toxic blockages, thus treating chest and abdominal fullness, constipation, difficult urination, and indirectly treating jaundice, blood stasis, swelling, and pus. Prescribed formulas include Da Xianxiong Tang, treating hardness and pain from the epigastrium down to the lower abdomen that cannot be touched, with severe constipation; Da Chengqi Tang, treating Yangming Fu organ syndrome, interior heat-excess syndrome causing heat syncope, spasms, or mania; Xiao Chengqi Tang, treating slight abdominal fullness and inability to defecate; Houpo Sanwu Tang, treating pain with closure; Dahuang Gansui Tang, treating lower abdominal fullness like a pot, with slightly difficult urination; Dahuang Xiaoshi Tang, treating jaundice with abdominal fullness, difficult and red urination, and spontaneous sweating; Taohe Chengqi Tang, treating lower abdominal urgency and knotting; Tiaowei Chengqi Tang, treating Yangming disease with gastrointestinal dryness-heat, abdominal fullness, and inability to defecate; Dahuang Fuzi Tang, mainly treating unilateral hypochondriac pain, fever, and tight-string pulse; Didang Tang, treating mania, hard and full lower abdomen, with normal urination; Dahuang Huanglian Xiexin Tang, treating epigastric stuffiness, soft upon pressure, with floating pulse below the guan position; Maziren Wan, treating gastrointestinal dryness-heat, dry and knotty stools, and frequent urination; Yinchen Hao Tang, treating damp-heat jaundice; Dahuang Mudan Tang, treating intestinal abscess, swollen and痞 lower abdomen; Dahuang Gancao Tang, treating vomiting immediately after eating; Dahuang Zhechong Wan, treating extreme deficiency from five labors, emaciation, abdominal fullness, and inability to eat; Biejia Jian Wan, treating chronic malaria that does not heal, forming a malaria mass; Jifeng Lihuang Wan, treating abdominal fullness and fluid qi between the intestines; Da Chaihu Tang, treating epigastric fullness and pain upon pressure. There are eighteen prescriptions in total.
My mentor explained the understanding of Rhubarb in Tang Dynasty Huang Jing's *Xinxiu Bencao*, Song Dynasty *Rizhouzi Zhujiabencao*, Jin Dynasty Zhang Yuansu's *Zhenzhunang* chapter, Ming Dynasty Li Shizhen's *Bencao Gangmu*, Ming Dynasty Miao Xi Yong's *Bencao Jingshu*, Li Tushan's *Bencao Tutie*, Qing Dynasty Huang Gongxiu's *Bencao Qiuyuan*, Zhang Yinan's *Bencao Chongyuan*, Ye Tianshi's *Bencao Jingjie*, and foreign theories. He also discussed the application insights passed down by Mr. Wang Xiangyan. Finally, he specifically emphasized that it is contraindicated for those without heat stagnation in the blood level. This single purgative herb, Rhubarb, took my mentor half a day to explain fully.
My mentor spent a full year narrating common herbs one by one: Ginseng (including Codonopsis, Pseudoginseng, American Ginseng), Asparagus Root, Lantana Herb, Antelope Horn (Buffalo Horn Slices), Salvia Root, Notoginseng Root, Cornus Fruit, Angelica Sinensis, Dragon Teeth, Poria, Reishi Mushroom, Schisandra Berry, Gecko, Prepared Rehmannia Root, Placenta (Kan Qi), Goji Berries, Qinghao, Bupleurum, Coix Seed, Astragalus, Atractylodes Macrocephala, Phellodendron Bark, Scutellaria Root, White Silkworm, Aurantium Fruit (Real), Atractylodes Lancea, Schizonepeta, Pinellia (Pinellia with Bamboo Juice, Immortal Pinellia, Ginger Pinellia, Processed Pinellia), Acorus, Earthworm, Polygonum Multiflorum, Dendrobium (Huoshan, Jinchai, Tiepi, Tongpi), Three-leaf Green, Banlangen, Agrimony, Polygonatum, Eucommia, Yam, Perilla Leaf and Stem, Achyranthes Bidentata, Cordyceps Sinensis, Anemarrhena, Safflower (Saffron), Trichosanthes Peel, Licorice, White Peony Root, Cinnamon Twig, Ephedra, Gypsum, Fritillaria Thunbergii, Fritillaria Cirrhosa, etc.
Every time my mentor taught me medical skills, it felt as if he brought me into the profound and extensive temple of TCM. From Yin-Yang and Five Elements to the Five Zang and Six Fu organs, from observation, listening, questioning, and pulse-taking to the Six Excesses and Seven Emotions, from Four Qi and Five Flavors to establishing laws and selecting formulas, everywhere displayed the brilliance of our motherland's medicine in the river of history. The content was interwoven seamlessly and exquisitely clear. My mentor nurtured me with his life's blood and paternal love. Listening, listening, it seemed as if my mentor was holding me while learning to walk and run. Whenever I grasped the essence of my mentor's teachings, I felt a sense of sublimation and soaring. More than thirty years have passed. Whenever I encounter difficulties, the integrated blocks of my mentor's thinking appear in my mind, guiding me to find unique paths and hit the key points, allowing many difficult and complicated diseases to be solved easily. Many instances remain vividly in memory.
Part Three
Theory of Five Movements and Six Qi
1. Theory of Five Movements and Six Qi and Hangzhou Climate
Motherland's medicine believes that climate is closely related to the human body. *Neijing* states: "Those who treat diseases must understand the Way of Heaven and Geography, the alternation of Yin and Yang, the sequence of Qi, the longevity and shortness of life of humans, and the periods of generation and transformation, so that one can know the form and Qi of humans." The so-called "Way of Heaven" refers to the changes in celestial body movements; "Geography" refers to local suitability; "Sequence of Qi" refers to climate variations. The ancients discovered that variations have periodic laws. *Neijing·Tianyuanji Dalun*: "Heaven uses six as a segment, Earth uses five as a system. Completing the Qi of Heaven takes six periods as one preparation; completing the records of Earth takes five years as one cycle... Combining five and six yields seven hundred and twenty Qi, constituting one era of thirty years; one thousand four hundred and forty Qi constitutes one cycle of sixty years. Deficiency and excess are all visible here." It proposes a sixty-year cycle. Its year-naming method matches Heavenly Stems (Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui) sequentially with Earthly Branches (Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai). For example, Jiazi, Yichou, etc., so the sixty-year cycle is also called "Jiazi". The matching of stems and branches is not only used for counting but corresponds to Wood, Fire, Earth, Metal, Water (called "Five Movements") and Wind, Cold, Summer Heat, Dampness, Dryness, Fire (called "Six Qi"), having certain climatological significance, called the "Theory of Five Movements and Six Qi", abbreviated as "Theory of Yunqi". Ancient doctors often used this to infer climate variations and disease incidence in a specific year. Is this inference and law subjective idealistic speculation? Or does it conform to objective reality? Let us observe the scientific nature of the Theory of Five Movements and Six Qi using the climate of the Hangzhou region: For example, 1976 was a Bingchen year. According to the theory, it was predicted to be a year of excessive Cold Qi. Looking at the actual climate, that winter was bitterly cold, West Lake ice was very thick, rare for decades, with a minimum temperature reaching minus 10.5 degrees Celsius. Before the previous Jiazi cycle, in 1916, a severe cold of minus 10.5 degrees also occurred. Again, 1978 was a Wuwu year, with the annual movement being excessive Fire-Heat. That summer was scorching hot, with a maximum temperature reaching 42.1 degrees Celsius, causing many illnesses and injuries due to summer heat.
Besides climate cold and heat, the Theory of Five Movements and Six Qi also points out meteorological variations such as wind, rain, dryness, and dampness. Looking at meteorological data from 1951 to 1970 available at hand, 1957 was a Dingyou year, and 1967 was a Dingwei year, both being years of "clear dryness prevalence," which should be relatively dry. From climate data, the average humidity in 1957 was 16.7 millibars, the lowest in 20 years; precipitation in 1967 was 945.6 mm, the least in 20 years; 1962 was a Renyin year, with luck indicating "wind prevails greatly," recording 67 days with winds stronger than Level 6, the most in 20 years; 1961 was a Xinchou year: 1964 was a Jiachen year. The theory considers these years as "rain and dampness prevalence." From data, the average humidity in 1961 was 18.1 millibars, and rainfall in 1964 was 2356.1 mm, both the highest in 20 years, etc. The calculation of Yunqi coincides well with reality, indicating that the Theory of Five Movements and Six Qi is a law derived from long-term practice by the ancients and has a certain scientific nature.
Of course, what is mentioned above is only the prediction of the Theory of Five Movements and Six Qi for the whole year's climate, which is relatively rough and far from the entire content of the theory. Among the Five Movements, there are Principal Movement and Guest Movement; among the Six Qi, there are Principal Qi and Guest Qi; among Guest Qi, there is the Si Tian Qi filling Heaven and the Zai Quan Qi approaching Earth, etc. Comprehensive analysis can predict the meteorological change laws for the first and second halves of the year, each month, and every solar term. For example, 1979 was a Jiwei year. Ji represents Earth Movement. The annual stem is Yin, representing deficiency. The characteristic of the annual movement is the Qi overcoming Ji; winning means Wood Qi takes charge, and wind prevails greatly. Wind moves swiftly and changes rapidly; the Earthly Branch Wei belongs to Earth element. The deficient Earth Movement receives assistance from the Earthly Branch Wei Earth and turns into balanced Qi. The Six Qi are Taiyin Damp Earth Si Tian Qi. Balanced Qi receives assistance from Si Tian Qi and turns into dampness predominance. Since the Heavenly Stems and Earthly Branches match the Si Tian Qi, both being Earth, it is called a Taiyi Tianfu Year. Therefore, the luck characteristics of that year are windy and rainy, with violent changes. Looking at the Guest and Principal Qi of that year, the Third Qi is Shaoyang Ministerial Fire, so the early summer climate is relatively hot. In the second half of the year, the Taiyang Cold Water Zai Quan Qi gradually becomes strong, so since the leap sixth month in the second half, caused by cold air, temperatures are low, and typhoons frequently attack with continuous rain. Looking further at the overlay of Guest and Principal Qi: The Principal Qi of the Third Qi is Shaoyang Ministerial Fire, and the Guest Qi is Taiyin Damp Earth. The Principal Qi of the Fourth Qi is Taiyin Damp Earth, and the Guest Qi is Shaoyang Ministerial Fire. The Third and Fourth Qi compete with damp-heat. To summarize: The Si Tian Taiyin Damp Earth, the Zai Quan Taiyang Cold Water, the Wood Qi overcoming Ji, and the damp-heat of the Third and Fourth Qi engage in close combat, resulting in a struggle of Wind, Cold, Dampness, and Heat, leading to variable climates. This reacts in late autumn crops with poor growth, premature withering of branches, and many pests and diseases; reacting in the human body, due to dampness predominance, dampness being sticky, heavy, and turbid, causes limb flaccidity, dizziness, and dull appetite. Because Wind, Cold, and Dampness mix; cold and heat are unpredictable, Lung Qi's dispersing and descending functions fail, making one susceptible to external pathogens; due to summer fire abundance and body heat, while Cold-Dampness is a Yin pathogen causing stagnation, assisted by Wind to bind the skin, internal heat is depressed and difficult to dissipate, thus internal fire blazes, damaging Yin and causing irritability and dry throat. According to Motherland's medicine syndrome differentiation, patients with hepatitis and gastroenteritis caused by damp-heat pathogens saw a significant increase in incidence that year, and the recurrence rate for those with a history of hepatitis was also higher.
Climate change is a complex phenomenon affected by many factors. When using the Theory of Five Movements and Six Qi to predict climate, one should also consider geographical location, cosmic changes, human factors, etc., and cannot mechanically apply it. Moreover, the theory formed two thousand years ago, limited by historical conditions, could not be perfect and precise. But from the above introductions and actual observation data, the Yunqi theory in Motherland's medicine is also a precious heritage worthy of further study and research.
2. Theory of Five Movements and Six Qi and Epidemics in Hangzhou
(Keywords) Prediction and Incidence, Yunqi Overlap. The Theory of Five Movements and Six Qi is a discipline studying the impact of natural climate changes on all things in the universe, especially human life activities. Zhang Jingyue said: "Since I gained knowledge, I have often speculated on the meaning of five and six, tracking Qi to predict, and their Qi waxing and waning matches ten out of eight or seven times. Even if there are slight mismatches, it is just the view of a frog in a well." Based on this, I observed the climate and epidemic incidence in Hangzhou over decades: such as the hepatitis outbreaks around New Year's Day in 1959 and 1987, edema disease in 1961, summer heat injury in 1978... What are the reasons? The Yunqi theory predicted the incidence laws of epidemics, helping us gain insights.
Prediction and Actual Incidence
In 1959, the Si Tian Qi was Jueyin Wind Wood, the Zai Quan Qi was Shaoyang Ministerial Fire, the Middle Movement was Shao Gong, Earth Movement was deficient, called Bei Jian Zhi Ji. The Si Tian Qi overcame the Middle Movement from below. The overlap of Yunqi was a Tianxing Year of top overcoming bottom. Its Qi was evil and harmful. The annual Ji Earth deficiency was overcome by the Si Tian Jueyin Wind Wood. That year, Wind-Dampness pathogens prevailed. According to Hangzhou meteorological data records: