诸躁狂越，皆属于火。（全文见诊。丹溪治一女子，烦欲入井中，口渴心热脉伏者，妙香
丸下之愈，此乃火之躁也。）
阴盛发躁，名曰阴躁，欲坐井中，宜以热药治之。（成无己云∶虽躁欲坐井中，但欲
水不得入口是也。）
〔垣〕阴躁之极，欲坐井中，阳已先亡，医犹不悟，复指为热重，以寒药投之，其死也何
疑焉。况寒凉之剂入腹，周身之火得水则升走矣。
〔《活》〕霹雳散（方见烦躁。） 诊躁法（见烦躁。）
懊 虚烦之剧者，治法并见虚烦门。成无己云．懊者懊恼之懊， 者郁闷之貌。即心中懊懊，
恼恼烦烦， 郁郁然不舒畅，愤然无奈，比之烦闷而甚者，懊 也。
瞀闷亦虚烦之甚者，治法并与伤寒虚烦同。盖瞀者，昏也；闷者，烦也。凡瞀而不闷者，名
曰昏迷。闷而不瞀者，名曰虚烦。今曰瞀闷者，谓昏迷虚烦并病。许学士所谓懊 终夕不得卧，心
中无晓会处者是也。
运气 瞀闷者属内热。经云∶火郁之发，民病瞀闷懊 。又云∶太阳司天之政，三之气，寒气行。
民病心热瞀闷，不治者死是也。
（附中恶尸疰等症）
〔丹〕虚病痰病，有似鬼祟论 血气者，身之神也。神既衰乏，邪因而入，理或有之，若夫血气
两亏，痰客中焦，妨碍升降，不得运用，以致十二官各失其职，视听言动皆有虚妄。以邪治之，
其人必死。吁哉冤乎，谁执其咎！宪幕之子傅兄，年十七八，时暑月因大劳而渴欲饮梅浆，又连
得大惊三四次，妄言妄见，病似鬼邪，诊其脉，两手皆虚弦而带沉数。予曰∶数为有热，虚弦是
大惊。又梅浆之酸，郁于中脘，补虚清热，导去痰滞，病乃可安。遂与人参、白术、陈皮、茯苓、
芩、连等药，浓煎汤，入竹沥、姜汁，与旬日未效．众皆尤药之不对。予脉之，知其虚之未完，与
痰之未导也，仍与前方入荆沥，又旬日而安。
外弟戚，一日醉饱后，乱言妄见。询之，系伊芳亡兄附体，言出前事甚的，乃叔在边叱之曰∶
非邪，乃食鱼生与酒太过，痰所为耳。灌盐汤一大碗，吐痰一二升，汗因大作，历一宵而安。
金氏妇，壮年暑月赴筵归，乃姑询其坐次失序，遂赧然自愧，因此成疾，言语失伦，其中多
间一句，曰奴奴不是，脉大率皆数而弦。予曰∶此非邪，乃病也，但与补脾清热导痰，数日当
自安。其家不信，邀数巫者，喷水而咒之，旬余而死。或曰病非邪，而以邪治之，何遽至于死？
予曰∶暑月赴宴，外境蒸热，辛辣适口，内境郁热，而况旧有积痰，加之愧闷，其痰与热，何可
胜言。今乃惊以法尺，是惊其神，而血不宁也，喷以法水，
是沉其体，密其肤，使汗不得泄，汗不出，则蒸热内燔，血不宁，则阴消而阳不能独立也。不死
何为。或曰∶《外台秘要》有禁咒一科，庸可废乎？予曰∶移精变气，乃小术耳，可治小病。若
内有虚邪，当用正大之法，自有成式，昭然可考。然符水惟膈上热痰，一呷冷凉，胃热得之，
岂不暂快，亦可取安。若内伤而虚，与冬令严寒，符水下咽，必冰胃而致害。彼郁热在上，热邪
在里，须以汗解，卒得清冷，肤腠固密，热何由解，必致内攻，阴阳离散，血气乖争。去死为近，
又何讶焉。
〔仲〕邪哭使魂魄不安者，血气少也。血气少者，属于心，心气虚者，其人多畏，合目欲眠，
梦远行而精神离散，魂魄妄行，阴气衰者为颠，阳气衰者为狂。
〔《本》〕治因惊言语颠错，不能服温药，宜远志丸。
朱砂（半两，入麝少许，同研） 金箔（五片） 远志 南星 人参 白附子 白茯苓
酸枣仁（各半两）
上为细末，炼蜜丸如桐子大，朱砂为衣。每服三十丸，薄荷汤下，食后临卧服。
茯神散
茯神 干地黄 白芍药 川芎 当归 桔梗 白茯苓 远志（以上各等分）
上为细末，每服二钱，水二盏，灯心、枣肉同煎，至七分，不拘时候。贯明远教授母，七十
四岁，因戎为惊，疾如上证，服此二方得效。
运气 谵妄即伤寒家谵妄也，其病有二∶
一曰火邪助心。经云∶岁火太过，上临少阴少阳，病反谵妄狂越。又云∶火太过，曰赫曦，
其动炎灼妄扰。
又云∶少阴所至，为谵妄。又云∶少阴之复，振栗谵妄。又云∶少阳之胜，心痛烦心，善
惊谵妄，治以咸寒是也。
二曰寒邪伤心。经云∶岁水太过，寒气流行，邪害心火，病身热烦心，躁悸阴厥，上下中
寒谵妄，上临太阳，渴而妄冒。又云∶阳明司天之政，四之气，寒雨降，振栗谵妄，治以甘热
是也。
〔无〕加减续命汤治中风或歌哭，或笑语，无所不至。
麻黄（三两） 人参 桂枝 白术（各二两） 当归 防己 黄芩 甘草 白芍药 芎 杏仁
（各一两）
上锉散，每服四大钱，水一盏半，枣二枚，煎七分去渣，不以时服。
病者卒心腹胀满，吐利不行，如干霍乱状，世所谓中恶是也。由人精神不全，心志多恐，
遂为邪鬼所击。或附着，沉沉默默，妄言谵语，诽谤骂詈，讦露人事，不避讥嫌，口中好言未然
祸福，及至其时，毫发未失，人有起心，已知其故，登高陟险，如履平地，或悲泣呻吟，不
欲见人，如醉如狂，其状万端，但随方俗考验治之。
〔罗〕八毒赤散治男子妇人染着神鬼，谓之鬼疰病。
雄黄 矾石 朱砂 牡丹皮 附子（炮） 藜芦 巴豆（各一两） 蜈蚣（一条）
上八味，为细末，炼蜜为丸，如小豆大。每服十丸，冷水送下无时。
〔《本》〕飞尸者，发无由渐，昏然而至，其状心腹刺痛，气息喘急胀满。遁尸者，停遁在人
肌肉血脉之间，触即发动，亦令人心腹胀满刺痛，喘急，攻胁冲心，瘥后复发。沉尸者，发时亦
心腹绞痛，胀满喘急，虽歇之后，犹沉痼在人腑脏，令人无处不恶。风尸者，在人四肢，循环
经络，其状冷跃去来，沉沉默默，不知痛处，冲风则发。伏尸者，其病隐伏五脏，积年不除，未
发身体都如无患，发则心腹刺痛，胀满喘急。又有诸尸注候者，则是五尸内之尸注，而挟外鬼
邪之气，流注身体，令人寒热淋漓，或腹痛胀满喘急，或磊块踊起，或挛引腰脊，或举身沉重，
精神杂错，恒觉昏谬，每节气改变，辄致大恶，积年累月，渐至顿滞，以至于死。死后复易傍人，
乃至灭门，故为尸疰。皆用忍冬藤叶锉数斛，煮令浓取汁煎服，日三瘥。
太乙神精丹、苏合香丸，治此疾第一。
因丧惊忧，悲哀烦恼，感尸气成诸证，变动不已，似冷似热，风气触则发，用雄朱散。
雄黄 朱砂 桔梗 羌活 芍药 当归（炒） 升麻 川乌 龙脑 川芎 南星（炮）
山栀 陈皮 木香 莽草 白术 枳壳 槟榔 黄芩（各等分） 麻黄（五分） 白僵蚕（炒）
虎胫骨（醋炙） 紫苏子 鬼箭羽（炒，等分） 蜈蚣（二条，酒炙）
上为细末，每服二钱，酒调下，日三服。
顷在徽城日，常修合神精丹一料。庚申，予家一妇人，梦中见二苍头一前一后，手中持一物，
前者云∶到也未？后应云∶到也。击下爆然有声，遂魇，觉后心一点痛不可忍，昏闷一时许。予
忽忆神精丹有此一证，取三粒令服之，少顷已无病矣。云∶服药觉痛止神醒，今如常矣。日后
相识，稍有邪气与一二服，无不应验。方在《千金》中，治中风之要药，但近世少得曾青磁石
为难合尔。
〔无〕还魂汤 治卒中恶，奄忽气绝，口噤不开。（方见卒中暴厥门，与仲景方同，但加
桂耳。）
〔《千》〕五邪汤治邪气啼哭，或歌或笑。
禹余粮 防风 桂心 芍药 独活 甘草 白术 人参 石膏 牡蛎 秦艽（各二两）
防己 菖蒲 茯神 雄黄 蛇蜕皮（各一两）
上 咀，每服五钱，水三盏，煎七分服之。
〔仲〕大枣汤 治妇人悲伤欲哭，象如神灵。（方见肺部悲门。）
各种躁动狂乱、行为超越常度的症状，都归属于火邪。（全文详见诊法部分。朱丹溪曾治疗一名女子，她烦躁得想跳进井里，口渴且心中发热，脉象沉伏，用妙香丸攻下后痊愈，这就是由火引起的躁动。）
阴气过盛引发躁动，称为“阴躁”，患者也想坐在井中，应当用热性药物治疗。（成无己说：虽然患者想坐井中，但水却无法入口。）
〔垣〕阴躁发展到极点，患者想坐井中，此时阳气已经先期亡失，医生如果不明白这一点，反而将其指认为热证严重，给予寒凉药物，其死亡还有什么可疑的呢？况且寒凉药剂进入腹中，周身之火遇到水就会升腾游走。
〔《活人书》〕霹雳散（方剂见“烦躁”条）。诊察躁动的法则（见“烦躁”条）。
懊憹是虚烦严重的表现，治疗方法并见于“虚烦”门。成无己说：“懊”是懊恼的懊，“憹”是郁闷的样子。就是心中感到懊恼烦乱，郁郁不舒畅，愤懑无奈，比一般的烦闷更严重，这就是懊憹。
瞀闷也是虚烦严重的表现，治疗方法与伤寒中的虚烦相同。所谓“瞀”是昏蒙；“闷”是烦扰。凡是昏蒙但不烦扰的，称为昏迷。烦扰但不昏蒙的，称为虚烦。现在说的“瞀闷”，是指昏迷和虚烦同时发病。正如许学士所说的整夜无法入睡，心中没有明白之处，这就是懊憹。
运气学说认为，瞀闷属于内热。经文说：“火郁发作时，百姓患病出现瞀闷懊憹。”又说：“太阳司天之年，第三步气候，寒气流行。百姓患心热瞀闷，不治者死。”
〔丹〕关于虚病和痰病类似鬼祟的论述：血气是身体的神明所在。如果神明衰败匮乏，邪气趁机侵入，道理上或许存在。但如果血气两亏，痰浊客居于中焦，妨碍气机升降，导致不能正常运用，致使十二脏腑各自失去职能，视、听、言、动都有虚妄之象。如果用治邪的方法去治疗，病人必定死亡。唉，真是冤枉啊，谁来承担这个责任呢！宪幕的儿子傅兄，十七八岁时，正值暑月因过度劳累而口渴想喝梅浆，又接连受到三四次大惊吓，胡言乱语，看见幻象，病情像被鬼邪附体。诊其脉，两手都虚弦且带沉数。我说：数脉是有热，虚弦是大惊所致。加上梅浆的酸味郁结在中脘，需用补虚清热、导除痰滞的方法，病才能安宁。于是给人参、白术、陈皮、茯苓、黄芩、黄连等药，浓煎汤剂，加入竹沥、姜汁，服用十天未见效果，众人都责怪药不对症。我再次诊脉，知道他的虚损尚未恢复，痰浊也未导除，仍然用前方加入荆沥，又过了十天才痊愈。
我的外弟戚某，一天醉饱之后，胡言乱语，看见幻象。询问他，说是已故的哥哥附体，说的话都是以前的事，非常确切。于是他的叔父在旁边呵斥道：“不是邪气，是因为吃生鱼和饮酒太过，是痰造成的。”灌下一大碗盐汤，吐出痰液一二升，大汗随后大作，经过一夜才安宁。
金氏妇人，壮年时在暑月赴宴归来，婆婆询问她座位次序失当，她便羞愧自愧，因此生病，言语错乱，中间常常夹杂一句“奴家不是”。脉象大体皆数而弦。我说：“这不是邪气，而是疾病，只需补脾清热、导除痰滞，几天后自然会安宁。”家属不信，邀请几个巫师，喷水念咒，十多天后死了。有人说：“病不是邪气，却用治邪的方法，怎么这么快就死了？”我说：“暑月赴宴，外界环境蒸热，辛辣食物适口，体内郁热，何况原本就有积痰，再加上羞愧烦闷，那痰与热的程度，哪里说得尽。现在用符尺惊吓它，这是惊吓它的神志，使血气不宁；喷洒符水，这是沉滞它的形体，闭塞皮肤，使汗液不得排泄。汗不出，则体内的蒸热在内焚烧；血不宁，则阴液消减而阳气不能独立存在。不死还等什么？有人说：《外台秘要》中有禁咒这一科，难道可以废除吗？我说：移精变气，只是小术罢了，只能治疗小病。如果内有虚邪，应当使用正大之法，自有成规，清晰可考。然而符水只有对于膈上的热痰，喝一口冷凉的，胃热得到缓解，岂不暂时痛快，也可以求得安宁。如果是内伤而虚，以及冬季严寒，符水下咽，必然冰镇胃腑而导致危害。那些郁热在上，热邪在里的情况，需要用发汗来解表，突然得到清冷的符水，皮肤腠理固密，热邪从哪里解散？必然导致热邪内攻，阴阳离散，血气乖争。离死不远了，又有什么惊讶的呢？”
〔仲景〕邪哭使魂魄不安的，是因为血气少。血气少，归属于心。心气虚的人，大多畏惧，闭眼想睡觉，梦见远行而精神离散，魂魄妄行。阴气衰弱的称为癫，阳气衰弱的称为狂。
〔《本草》〕治疗因惊吓导致言语颠倒错乱，不能服用温药的，宜用远志丸。
朱砂（半两，加入少许麝香，共同研磨） 金箔（五片） 远志 南星 人参 白附子 白茯苓 酸枣仁（各半两）
以上研为细末，炼蜜制成如梧桐子大的丸药，用朱砂做衣。每次服用三十丸，薄荷汤送下，饭后临睡前服用。
茯神 干地黄 白芍药 川芎 当归 桔梗 白茯苓 远志（以上各等分）
以上研为细末，每次服用二钱，用水两盏，灯心草、枣肉同煎，煎至七分，不拘时候服用。贯明远教授的母亲，七十四岁，因为戎事受到惊吓，疾病如同上述症状，服用这两个方子见效。
一是火邪助心。经文说：“岁火太过，上临少阴少阳，病反出现谵妄狂越。”又说：“火太过，称为赫曦，其变动表现为炎灼妄扰。”又说：“少阴所至，表现为谵妄。”又说：“少阴之复，表现为振栗谵妄。”又说：“少阳之胜，心痛烦心，易受惊吓谵妄，治疗用咸寒药物。”
二是寒邪伤心。经文说：“岁水太过，寒气流行，邪害心火，病见身热烦心，躁悸阴厥，上下中寒谵妄，上临太阳，渴而妄冒。”又说：“阳明司天之年，第四步气候，寒雨降下，振栗谵妄，治疗用甘热药物。”
麻黄（三两） 人参 桂枝 白术（各二两） 当归 防己 黄芩 甘草 白芍药 川芎 杏仁（各一两）
以上锉散，每次服用四大钱，用水一盏半，大枣两枚，煎至七分，去渣，不拘时候服用。
病人突然心腹胀满，吐利不行，像干霍乱的样子，世所谓的中恶。这是由于人精神不全，心志多恐惧，遂被邪鬼所击。或者附着于人，沉沉默默，胡言谵语，诽谤骂詈，揭露人事隐私，不顾讥笑嫌疑，口中喜欢预言未来的祸福，等到那时，毫发未失，人有起心，已知其故，登高涉险，如履平地，或者悲泣呻吟，不愿见人，如醉如狂，其状万端，只要随地方习俗考验治疗即可。
雄黄 矾石 朱砂 牡丹皮 附子（炮制） 藜芦 巴豆（各一两） 蜈蚣（一条）
以上八味，研为细末，炼蜜为丸，如小豆大。每次服用十丸，冷水送下，不拘时候。
〔《本草》〕飞尸，发病没有缘由，昏然到来，其状心腹刺痛，气息喘急胀满。遁尸，停留隐匿在人肌肉血脉之间，触动即发动，也令人心腹胀满刺痛，喘急，攻胁冲心，病愈后复发。沉尸，发病时亦心腹绞痛，胀满喘急，虽歇息之后，仍沉痼在人脏腑，令人无处不厌恶。风尸，在人四肢，循环经络，其状冷跃去来，沉沉默默，不知痛处，冲风则发。伏尸，其病隐伏五脏，积年不除，未发病时身体都如无患，发病则心腹刺痛，胀满喘急。又有诸尸注候者，则是五尸内的尸注，而挟外鬼邪之气，流注身体，令人寒热淋漓，或腹痛胀满喘急，或磊块踊起，或挛引腰脊，或举身沉重，精神杂错，恒觉昏谬，每节气改变，辄致大恶，积年累月，渐至顿滞，以至于死。死后复易傍人，乃至灭门，故为尸疰。都用忍冬藤叶锉数斛，煮令浓取汁煎服，日三次痊愈。
因丧事惊恐忧愁，悲哀烦恼，感尸气成诸证，变动不已，似冷似热，风气触则发，用雄朱散。
雄黄 朱砂 桔梗 羌活 芍药 当归（炒） 升麻 川乌 龙脑 川芎 南星（炮制） 山栀 陈皮 木香 莽草 白术 枳壳 槟榔 黄芩（各等分） 麻黄（五分） 白僵蚕（炒） 虎胫骨（醋炙） 紫苏子 鬼箭羽（炒，等分） 蜈蚣（二条，酒炙）
以上研为细末，每次服用二钱，酒调下，日三服。
先前在徽城时，经常配制神精丹一料。庚申年，我家一位妇人，梦中见到两个苍头一前一后，手中持一物，前者的说：“到了吗？”后者的应声说：“到了。”击下爆然有声，遂魇，醒来后心一点痛不可忍，昏闷一时许。我突然想起神精丹有此一证，取三粒让她服用，少顷已无病矣。她说：“服药觉痛止神醒，今如常矣。”日后相识之人，稍有邪气与一二服，无不应验。方在《千金》中，治中风之要药，但近世少得曾青磁石为难合尔。
〔无〕还魂汤 治疗卒中恶，奄忽气绝，口噤不开。（方剂见卒中暴厥门，与仲景方同，但加桂耳。）
禹余粮 防风 桂心 芍药 独活 甘草 白术 人参 石膏 牡蛎 秦艽（各二两） 防己 菖蒲 茯神 雄黄 蛇蜕皮（各一两）
以上切碎，每次服用五钱，用水三盏，煎至七分服用。
Various manifestations of restlessness, mania, and behavior exceeding normal limits all belong to Fire (Huǒ, Fire pathogen). (The full text is seen in the Diagnosis section. Zhu Danxi once treated a young woman who was so restless she wanted to jump into a well; she had thirst, heat in the heart, and a deep pulse. She was cured by administering Miaoxiang Wan (Wonderful Incense Pill) to purge the bowels. This is restlessness caused by Fire.)
Restlessness induced by excessive Yin is called "Yin Restlessness" (Yīn Zào). Patients may desire to sit in a well but cannot drink water. It should be treated with hot-natured medicines. (Cheng Wuji stated: Although the patient desires to sit in a well, they cannot take water into their mouth.)
[Yuan] When Yin Restlessness reaches its extreme, and the patient desires to sit in a well, Yang Qi has already perished. If physicians fail to realize this and mistakenly diagnose it as severe Heat, administering cold-natured medicines will inevitably lead to death. Moreover, when cold-natured agents enter the abdomen, the Fire throughout the body will rise and scatter upon contact with water.
[Luoli He's *Ren Jian Sheng Shu*] Pili San (Thunderbolt Powder) (Formula seen under "Restlessness"). Methods for diagnosing restlessness (seen under "Restlessness").
Ao Nao (Ào Nǎo, profound mental agitation/distress) represents severe deficiency-Heat irritability. Treatment methods are found in the "Deficiency-Heat Irritability" chapter. Cheng Wuji stated: "Ao" refers to regret/agitation, and "Nao" refers to a state of depression. It describes a feeling of profound mental agitation and distress within the heart, a depressed and unsmooth state, and helpless indignation. It is more severe than ordinary irritability.
Mao Men (Mào Mèn, dizziness and oppression) is also a severe form of deficiency-Heat irritability. Its treatment is the same as that for deficiency-Heat irritability in Cold Damage diseases. "Mao" means dimness/confusion; "Men" means oppression/irritability. Cases of dimness without irritation are called coma (Hūn Mí). Cases of irritation without dimness are called deficiency-Heat irritability (Xū Fán). The term "Mao Men" here refers to the simultaneous occurrence of coma and deficiency-Heat irritability. As Xu Xueshi described: unable to sleep all night, with no clarity in the mind—this is Ao Nao.
According to the Theory of Five Movements and Six Qi, Mao Men belongs to internal Heat. The Classic states: "When Fire is stagnant and erupts, the people suffer from Mao Men and Ao Nao." It also states: "In years where Taiyang governs the Heaven, during the third period, Cold Qi prevails. The people suffer from Heart Heat, Mao Men, and if untreated, death ensues."
(Attached: Symptoms such as Zhong E [Sudden Evil Attack] and Shi Zhu [Corpse Transmission])
[Zhu Danxi] On Deficiency and Phlegm Diseases Mimicking Demonic Influence: Blood and Qi are the spirit of the body. If the spirit declines and becomes deficient, evil pathogens may enter; this is theoretically possible. However, if both Blood and Qi are deficient, and Phlegm resides in the Middle Jiao, obstructing the ascending and descending mechanisms and preventing normal function, the twelve organs will each lose their duties. Vision, hearing, speech, and movement will all become delusional. Treating this with methods for expelling evil will surely cause death. Alas, how unjust! Who bears the blame?
The son of an official, Brother Fu, aged seventeen or eighteen, suffered from excessive fatigue in midsummer and craved plum juice due to thirst. He then experienced three or four sudden frights. He spoke and saw things delusionally, his illness resembling demonic possession. His pulses were empty and wiry on both hands, with a deep and rapid quality. I said: A rapid pulse indicates Heat; an empty and wiry pulse indicates great fright. Furthermore, the sourness of the plum juice stagnated in the Middle Jiao. We must tonify deficiency, clear Heat, and guide out Phlegm stagnation for the disease to settle. Thus, I prescribed Ginseng, Atractylodes Macrocephala, Tangerine Peel, Poria, Scutellaria, and Coptis, decocted strongly, adding Bamboo Sap and Ginger Juice. After ten days, there was no effect, and everyone blamed the prescription. Upon re-palpating the pulse, I knew his deficiency was not yet resolved and Phlegm was not yet guided out. I continued with the previous formula, adding Calamus Sap. After another ten days, he recovered.
My cousin, after becoming drunk and overeating one day, spoke delusionally and saw visions. Upon inquiry, he claimed his deceased brother had possessed him, speaking accurately of past events. His uncle scolded him nearby, saying: "It is not a demon, but Phlegm caused by eating raw fish and drinking too much wine." We灌ed him with a large bowl of salt water, causing him to vomit one or two sheng of Phlegm. Profuse sweating ensued, and he recovered after one night.
Madam Jin, in her prime, returned from a banquet in midsummer. Her mother-in-law questioned her about her improper seating order, causing her shame and self-reproach. Consequently, she fell ill, her speech became illogical, often inserting the phrase "I am not a slave." Her pulse was generally rapid and wiry. I said: "This is not a demon, but a disease. Tonify the Spleen, clear Heat, and guide out Phlegm; she will recover in a few days." The family did not believe me and invited several shamans to sprinkle water and chant spells. More than ten days later, she died. Someone asked: "The disease was not demonic, yet you treated it as such; why did she die so quickly?" I replied: "In midsummer, attending a banquet, the external environment was steaming hot, and spicy foods were palatable, leading to internal stagnant Heat. Moreover, she had existing accumulated Phlegm, compounded by shame and frustration. How could the extent of Phlegm and Heat be described? Now, using a talisman ruler to startle her is startling her Spirit, causing Blood to become unsettled. Sprinkling talisman water sinks her physical form and closes the skin pores, preventing sweat excretion. Without sweat, the internal steaming Heat burns fiercely. With unsettled Blood, Yin fluid diminishes, and Yang cannot stand alone. Why would she not die? Someone asks: 'The *Wai Tai Mi Yao* has a section on incantations; can they be abolished?' I say: 'Shifting spirit and changing Qi is merely a minor art, suitable only for minor illnesses. If there is internal deficiency-evil, one must use upright and proper methods, which have established rules and are clearly verifiable. Talisman water may provide temporary relief for upper jiao Heat-Phlegm, cooling the Stomach Heat, but if used for internal injury with deficiency, or in winter cold, swallowing talisman water will freeze the Stomach and cause harm. In cases where stagnant Heat is above and Heat evil is inside, resolution requires sweating. Suddenly receiving cold talisman water solidifies the skin and pores; how can Heat resolve? It must attack internally, causing Yin-Yang separation and Blood-Qi conflict. Death is near; what is there to wonder at?'"
[Zhang Zhongjing] Delusional weeping causing insecurity of the Soul and Ethereal Soul is due to deficiency of Blood and Qi. Deficiency of Blood and Qi relates to the Heart. People with Heart Qi deficiency are often fearful, wish to close their eyes and sleep, dream of traveling far, with scattered Spirit and wandering Ethereal Soul. Deficiency of Yin leads to Dian (Epilepsy/Psychosis), while deficiency of Yang leads to Kuang (Mania).
[*Ben Cao*] For disorders caused by fright resulting in disordered speech, where warm medicines are contraindicated, Yuanzhi Wan (Polygala Pill) is appropriate.
Cinnabar (Ban liang / half tael, mixed with a little Musk and ground together) Gold Leaf (five pieces) Polygala Rhizome (Yuanzhi) Arisaema (Nanxing) Ginseng (Renshen) White Aconite Root (Baifuzi) White Poria (Baifuling) Sour Jujube Seed (Suanzaoren) (each Ban liang / half tael)
Grind all into fine powder, mix with refined honey to make pills the size of tung seeds. Coat with Cinnabar. Take thirty pills each time, washed down with Mint Decoction, after meals and before bed.
Fushen San (Poria Spirit Powder)
Poria Spirit (Fushen) Prepared Rehmannia Root (Gan Dihuang) White Peony Root (Baishao) Ligusticum Chuanxiong Rhizome (Chuanxiong) Angelica Sinensis Root (Danggui) Platycodon Root (Jiegeng) White Poria (Baifuling) Polygala Rhizome (Yuanzhi) (all in equal proportions)
Grind all into fine powder. Take two qian each time, with two zhan of water, Decaisnea flagelliformis stem (Dengxincao), and date flesh, decocted until seven parts remain. Take at any time. Professor Guan Mingyuan’s mother, aged seventy-four, suffered from fright-induced illness similar to the above symptoms. She recovered after taking these two formulas.
Theory of Five Movements and Six Qi: Chan Wang (Delirium) is the delirium seen in Cold Damage diseases. There are two types:
First, Fire Evil assisting the Heart. The Classic states: "When Yearly Fire is excessive, influencing Shaoyin and Shaoyang, the disease manifests as delirium, mania, and excess." It also states: "Excessive Fire is called Hexi; its dynamic manifestation is burning heat and chaotic disturbance." It further states: "Shaoyin arrival manifests as delirium." And: "Shaoyin reversal manifests as tremors and delirium." And: "Shaoyang victory causes Heart pain and vexation, easy fright, and delirium; treat with salty-cold substances."
Second, Cold Evil injuring the Heart. The Classic states: "When Yearly Water is excessive, Cold Qi prevails, harming Heart Fire. The disease presents with body heat, Heart vexation, restlessness, palpitations, Yin collapse, middle/cold delirium, upper influence of Taiyang, thirst, and chaotic confusion." It also states: "Yangming governs Heaven; during the fourth Qi, cold rain descends, causing tremors and delirium; treat with sweet-hot substances."
[Wu] Jiajian Xuming Tang (Modified Life-Returning Decoction) treats wind-stroke accompanied by singing or crying, laughing or talking, reaching extremes.
Ephedra Stem (Mahuang) (3 liang) Ginseng (Renshen) Cinnamon Twig (Guizhi) Atractylodes Macrocephala Rhizome (Baizhu) (each 2 liang) Angelica Sinensis Root (Danggui) Stephania Tetrandra Root (Fangji) Scutellaria Root (Huangqin) Licorice Root (Gancao) White Peony Root (Baishao) Ligusticum Chuanxiong Rhizome (Xiong) Apricot Seed (Xingren) (each 1 liang)
Cut into pieces. Take four da qian each time, with one and a half zhan of water and two dates, decocted to seven parts. Strain and take at any time.
If the patient suddenly experiences abdominal distension and fullness, with inability to vomit or defecate, resembling Gan Huoluan (Dry Cholera), this is known in the world as Zhong E (Sudden Evil Attack). It arises because the person’s spirit is incomplete and the Heart-Mind is prone to fear, allowing evil ghosts to strike or attach themselves. They become silent and heavy, speaking delusionally, slandering and cursing, exposing private matters, disregarding ridicule. They predict future fortune and misfortune accurately. When the time comes, not a hair is missed. They know the cause before others act. They climb heights and traverse dangers as if walking on flat ground. They may weep and moan, avoiding people, appearing drunk or mad. Their conditions are myriad; treat according to local customs and verification.
[Luo] Badu Chi San (Eight-Toxic Red Powder) treats men and women infected by spirits and demons, called Guizhu Disease (Ghost Transmission Disease).
Realgar (Xionghuang) Alum (Fanshi) Cinnabar (Zhusha) Moutan Bark (Mudanpi) Prepared Aconite Root (Fuzi) Veratrum Rhizome (Lilu) Croton Seed (Badou) Centipede (Wugong) (each 1 liang) Centipede (1 piece)
Grind the eight ingredients into fine powder, mix with refined honey to make pills the size of small beans. Take ten pills each time, washed down with cold water at any time.
[*Ben Cao*] Feishi (Flying Corpse) arises without gradual onset, coming suddenly and昏ly. Symptoms include stabbing pain in the heart and abdomen, panting, urgency, and distension. Dunshi (Lodging Corpse) stays hidden in muscles and blood vessels; upon contact, it activates, causing heart/abdominal distension, stabbing pain, panting, attacking the ribs and heart, recurring after recovery. Chen Shi (Sunken Corpse) causes severe heart/abdominal colic, distension, and panting upon onset. Even after remission, it remains entrenched in the viscera, causing aversion everywhere. Fengshi (Wind Corpse) circulates in the limbs and meridians, manifesting as alternating cold sensations, heaviness, silence, unknown pain location, triggered by wind. Fushi (Hidden Corpse) hides in the five zang organs for years without removal. Before onset, the body feels healthy; upon onset, it causes stabbing pain, distension, and panting. There are also various Shizhu (Corpse Transmission) patterns, involving the Shizhu within the Five Corpses, carrying external demonic qi, flowing through the body, causing alternating chills and fever, or abdominal pain, distension, and panting, or masses rising, or spasms pulling the waist and spine, or general heaviness, confused spirit, constant dullness. Changes in solar terms trigger severe恶化. Over years and months, it gradually stagnates until death. After death, it transfers to others, potentially wiping out a clan, hence called Shizhu. Treat all with Honeysuckle Vine and Leaves (Jinyinhua Teng Ye), cut into several hu, boiled to concentrate the juice, decocted and taken orally, three times daily until cured.
Taiyi Shenjing Dan (Great One Divine Essence Pill) and Suhe Xiang Wan (Styrax Pill) are the first treatments for this disease.
For syndromes caused by fright and sorrow during mourning, feeling corpse qi, with fluctuating changes, seeming cold or hot, triggered by wind, use Xiongzhu San (Realgar-Cinnabar Powder).
Realgar (Xionghuang) Cinnabar (Zhusha) Platycodon Root (Jiegeng) Notopterygium Rhizome (Qianghuo) Peony Root (Shaoyao) Fried Angelica Sinensis Root (Danggui) Cimicifuga Rhizome (Shengma) Sichuan Aconite Root (Chuanwu) Borneol (Longnao) Ligusticum Chuanxiong Rhizome (Chuanxiong) Processed Arisaema (Nanxing) Gardenia Fruit (Shanzhi) Tangerine Peel (Chenpi) Costus Root (Muxiang) Ma Cao (Maocao) Atractylodes Macrocephala Rhizome (Baizhu) Bitter Orange (Zhiqiao) Areca Nut (Binglang) Scutellaria Root (Huangqin) (all equal parts) Ephedra Stem (Mahuang) (5 fen) Fried White Silkworm (Baijiangcan) Tiger Tibia Bone (Cu Zhi) (Vinegar-fried) Perilla Seed (Zisuzi) Camptotheca Branch (Guijianyu) (Fried, equal parts) Centipede (Wugong) (2 pieces, Wine-fried)
Grind all into fine powder. Take two qian each time, mixed with wine, three times daily.
Previously, when I was in Huicheng, I frequently prepared a batch of Shenjing Dan. In the Gengshen year, a woman in my house dreamed of two dark-skinned servants, one ahead and one behind, holding an object. The front one said: "Have you arrived?" The back one answered: "Arrived." A loud bang sounded upon striking. She was then afflicted by nightmare paralysis. Upon waking, she felt unbearable pain in one spot of her heart and was dizzy for a moment. I suddenly remembered that Shenjing Dan treats this specific symptom. I gave her three pills. Shortly after, she was free of illness. She reported: "After taking the medicine, the pain stopped, my spirit cleared, and I am now normal." Later, acquaintances with slight demonic influence took one or two doses, with no failure. The formula is in *Qianjin Fang*. It is a key herb for treating wind-stroke, but recently it is difficult to prepare due to the scarcity of Azurite (Cengqing) and Magnetite (Cishi).
[Wu] Huanhun Tang (Soul-Returning Decoction) treats sudden Zhong E, abrupt cessation of breath, and locked jaws. (See Formula in "Sudden Wind-Stroke and Collapse" chapter. Same as Zhang Zhongjing’s formula, but adds Cinnamon Twig.)
*[Qianjin Fang]* Wuxie Tang (Five-Evil Decoction) treats evil qi causing crying, singing, or laughing.
Ilmenite Ore (Yuyuliang) Saposhnikovia Root (Fangfeng) Cassia Twig (Guixin) Peony Root (Shaoyao) Angelica Pubescens Root (Duhuo) Licorice Root (Gancao) Atractylodes Rhizome (Baizhu) Ginseng (Renshen) Gypsum (Shigao) Oyster Shell (Muli) Kudzu Root (Qinjiao) (each 2 liang) Stephania Tetrandra Root (Fangji) Acorus Rhizome (Shangpu) Poria Spirit (Fushen) Realgar (Xionghuang) Snake Slough (Shetui) (each 1 liang)
Cut into pieces. Take five qian each time, with three zhan of water, decocted to seven parts, and taken.
[Zhang Zhongjing] Dazao Tang (Jujube Decoction) treats women who are sad and want to cry, appearing like spirits. (See Formula in "Lung Section - Sadness" chapter.)