1) Shengmaierzhifang
生脉二至方
1.
Observing of the therapcutic effect of INF-α combined with Shengmaierzhifang on Chronic Hepatitis B;
生脉二至方联合α-干扰素治疗慢性乙型肝炎的疗效观察
2) Shengmai Erzhi Decoction
生脉二至汤
1.
Experimental Study of Jiawei Shengmai Erzhi Decoction(JSED) on Mesenteric Microcirculation of the lmmune-transmitted Aplastic Anemia Model;
加味生脉二至汤对免疫介导再生障碍性贫血模型肠系膜微循环的实验研究
3) Erzhi Tiangui Recipe
二至天癸方
1.
Effect of Erzhi Tiangui Recipe on Ovarian Reactivity in Elderly Sterile Women;
二至天癸方对高龄不孕妇女卵巢反应性的影响
2.
ObjectiveTo observe the effect of Erzhi Tiangui recipe (ETR) on quality of oocyte in the process of external fertilization and embryo-transplantation.
目的观察二至天癸方在体外受精 胚胎移植过程中对卵细胞质量的影响。
4) Erzhitiangui decoction
二至天癸方
1.
Methods:60 patients of senile sterile women were randomly divided into two groupsahe herb group (treated with Erzhitiangui decoction combined with western medicine)and the control group ((treated with Liuweidihuang decoction combined with western medicine).
目的:观察补肾中药二至天癸方改善卵巢储备功能的疗效,并探讨其作用机理。
5) Erzhitiaojing decoction
二至调经方
1.
Methods Fifty-three patients of anovulation were randomly divided into two groups, 28 cases (67 cycles) in the tested group were treated with Erzhitiaojing decoction combined with HMG, and 25 cases(66 cycles) were treated with HMG alone, observe the ampoules of HMG per cycle, the numbers of leading follicles, hormone levels, follicle scores, and endome.
目的：观察二至调经方联合尿促性素(HMG)治疗排卵障碍性不孕症的疗效，并探讨其作用机理。
6) solstices
二至
1.
This paper investigates the Sun s meridian observation and the solstices survey and calculation, which recorded in Shoushi Liyi in the 13th century, an ancient treatise for reviewing Shoushi calendar in Yuan dynasty of China.
(3)古代确定的AD 442- 1280年问的16个二至时刻的绝对值平均误差为199。
补充资料：道生法师至金陵《佛祖纲目》
【道生法师至金陵《佛祖纲目》】
初道生见初分涅槃经云。除一阐提。皆有佛性。乃曰。阐提何得独无佛性。此经来未尽耳。于是倡言阐提皆当成佛。一时文字之师。共诋为邪说。于律当摈。生遂誓曰。如我所说。不合经义。请于现身。即受恶报。若实契佛心。愿舍寿时。踞师子座。竟拂衣入虎丘。冷然若有会心处。遂栖于青园寺。尝独坐长松下。聚石为徒。一日讲涅槃经。至阐提处。则说有佛性。且曰。如我所说。义契佛心否。群石皆点头。其年夏月。雷震青园佛殿。忽见一龙飞跃。生天光。影西壁。遂改寺名曰龙光。时人叹曰。龙既去。师必行矣。数日生果还庐山。留一遗影。落于虎丘岩岫间。僧众无不瞻礼。生闻昙无谶重译涅槃经后品。果云一阐提人虽复断善。犹有佛性。因大喜慰。元嘉九年。至金陵。未几复还庐山。
○道生住庐山精舍。讲涅槃经。元嘉十一年十一月。升法座。论义数番。观听者莫不怡悦。忽见麈尾纷然坠地。端坐整容。隐几而化。寿八十。生有疏论。世皆宝焉。
初道生见初分涅槃经云。除一阐提。皆有佛性。乃曰。阐提何得独无佛性。此经来未尽耳。于是倡言阐提皆当成佛。一时文字之师。共诋为邪说。于律当摈。生遂誓曰。如我所说。不合经义。请于现身。即受恶报。若实契佛心。愿舍寿时。踞师子座。竟拂衣入虎丘。冷然若有会心处。遂栖于青园寺。尝独坐长松下。聚石为徒。一日讲涅槃经。至阐提处。则说有佛性。且曰。如我所说。义契佛心否。群石皆点头。其年夏月。雷震青园佛殿。忽见一龙飞跃。生天光。影西壁。遂改寺名曰龙光。时人叹曰。龙既去。师必行矣。数日生果还庐山。留一遗影。落于虎丘岩岫间。僧众无不瞻礼。生闻昙无谶重译涅槃经后品。果云一阐提人虽复断善。犹有佛性。因大喜慰。元嘉九年。至金陵。未几复还庐山。
○道生住庐山精舍。讲涅槃经。元嘉十一年十一月。升法座。论义数番。观听者莫不怡悦。忽见麈尾纷然坠地。端坐整容。隐几而化。寿八十。生有疏论。世皆宝焉。
说明：补充资料仅用于学习参考，请勿用于其它任何用途。
参考词条