人心思火则体热，思水则体寒，怒则发竖，惊则汗滴，惧则肉颤，愧则面赤，悲则泪出
，慌
则心跳，气则麻痹。言酸则垂涎，言臭则吐唾，言喜则笑，言哀则哭，笑则貌妍，哭则貌媸
。又若日有所见，夜必梦扰。日有所思，夜必谵语。梦交则精泄，气怒则发狂。此皆因心而
生者也，人可于灵君，使令一刻不在绛宫以统百属。《道经》云∶蝶交则粉退，蜂交则黄退
。
凡香品皆产自南方，南离位，离主火，火为土母，火盛则土得养。故沉水梅檀薰陆之类
，多产自岭南海表，土气所钟也。内经曰∶香气凑脾，火阳也，故气芬烈。
《禽经》曰∶鹊以怨望，鸱以贪顾，鸡以嗔视，鸭以怒睨，雀以猜惧，燕以
狂HT ，视也，莺以喜啭，鸟以悲啼，鸢以饥鸣，鹤以洁唳，枭以凶叫，鸱以愁啸，鸣也。
俗以初五、十四、廿三、为月忌，盖三日乃河图数之中宫五数耳。五为君象，故民庶不
敢用。
山东无虎，浙江无野狼，广东无兔，蜀无鸽。
象体具百兽之肉，惟鼻是其本肉，以为炙，肥脆甘美。吕氏春秋曰∶肉之美者，有髦象
之约焉，约即鼻也。
蝎螫者，忍痛问人曰∶吾为蝎螫奈何？答曰∶寻愈矣!便即豁然，若叫号则愈痛，一昼夜
始止。关中有天茄，可治蝎毒(木杯覆蝎螫痛即止)
久病者，忽无虱必死，其气冷也。
蜻蜓飞好点水，非爱水也，遗卵也。水虿化为蜻蜓，蜻蜓相交还于水中，附物散卵，出
复为水
虿，水虿复为蜻蜓，交相化禅，无有穷已，淮南子曰∶水虿为 ，兔啮为 ，物之所为，出
于不意。
松为百木之长，兰为百草之长，桂为百药之长，梓为百木之王，牡丹为百花之王，葵为
百蔬之王。纶组也，紫菜也，海中之草也。珊瑚也，琅 也，海中之木也。
枣杏中属为核果，梨奈为肤果，椰胡桃之属为壳果，松柏之实为桧果。木谓之华，草谓
之荣，不荣而实曰秀，荣而不实曰英。竹萌谓之荀，芦萌谓之 ，谷稻萌谓之秧。
草木之花皆五出，雪花六出，朱文公谓地六生水之义。然桂花四出，潘笠江谓土之生
物，
其成数五，故草木花皆五，惟桂乃月中之木，居西方。四乃西方金之生数，故四出而金色，
且开于秋云，然檐卜亦六出。
栽花竹，根下须撒谷种升许，盖欲引其生气，谷苗出土，则根行矣。
有睡草，亦有却睡之草。有醉草，亦有醒醉之草。有宵明之草，亦有昼暗之草。有夜合
之草，亦有夜舒之草。物性相反，有如此者。
重束为枣，并束为棘，棘亦枣之类也。埤雅曰∶大者枣，小者棘，棘盖今酸枣之类。而
枣树
之短者，亦蔓延针刺，钩人衣服。其与荆棘又何别哉？唯条而长之，接以佳种，遂见珍于天
下，此亦君子小人之别也。故药中诸果皆称名，于枣独加大字，明小者不足用也。
迎春也，半夏也，忍冬也，以时名者也。刘寄奴也，徐长卿也，使君子也，杜仲也，王
孙也
，丁公藤也，蒲公英也，以人名者也。鹿跑草也，淫羊藿也，鹿衔草也，以物名者也。高良
，常山，天竺，迦南，以地名者也，虎掌，狗脊，马鞭，乌喙，狗尾，鸭脚，鹤虱，鼠耳，
以形名者也。预知子，不留行，骨碎补，益母，野狼毒，以性名者也。无名异，没石子，威灵
仙
，没药，景天三七，则无名而强名之也。牝鹿衔草以贻其牡，蜘蛛啮芋以磨其腹。物之微者
，犹知药饵，而人反不知也，可乎？
土鳖，本草谓之 虫，俗呼蚌虎。蚌者，屋蠹也，此物气能禁蠹，令蠹尽死，故曰蚌虎
。
或问海错生咸卤，而其味每澹，及获之腌浸以盐，其味即咸矣，其理何在？答曰∶生气
临之
者常，死气临之者变。生、生气也，死、死气也。故海错在海皆澹，及其离海，盐腌之即咸
，生则气血行，故味不入，死则气血凝，故味能入。
药中珍蚺蛇胆，而饵之能痿阳，其蛇绝大，以吞鹿为恒，而南越人徒手取之，或呼红娘
子，或以妇人亵衣投之，则伏不动，惟人之所牵绁屠剥，殆淫夫之后身与。
云南景东府境，内有蛇不仅如守宫，常缘树而栖，见人辄堕地，则碎为数段，人去复续
，以为
药，可以已大内 疡，远过白花乌蛇之属。人挟筒而往，见则掇之以入筒，一经人手，则不
复能续而死矣。然亦难值，其价与金等，名曰脆蛇，亦曰碎蛇。
西域有撒法蓝，状如红蓝花，热之芬馥清润，至中国价与黄金等，即所谓郁金香也。陈
藏器
云∶郁金香，生大秦国，二月三月有花，状如红蓝，四月五月采花，即香也。南州异物志云
∶郁金香，出 宾国，人种之先以供佛，数日萎，然后取之，色正黄，与芙蓉花裹嫩莲者相
似，可以香酒。唐书云∶太宗时，伽毗国献郁金香，叶似麦门冬，九月花开，状如芙蓉，其
色紫碧，香闻数十步，花而不实，欲种者取根。此言花色不同，或不一种，今撒法蓝乃作红
黄色，与前书异矣。此中人谓之番红花，不知红花元自张骞得之于西城，安得又有番红花耶
？今之所谓郁金者，惟蜀中有之，佳者亦自难得，惟取姜黄代之。真郁金虽亦辛香，而气不
馥烈。古之酿酒以降神者此耶，或四彝来宾，重驿而至者，遂为神庙用耶，或古有之而今无
耶，皆不可知也。
巫彭初作医。
《续统训》曰∶医不死之病，庸医能医之，何欲于良医哉？存不危之国，庸人能存之，
何欲于君子哉？惟天下必死之人，足以试良医之技，惟天下至危之国，足以试君予之能。
《物理论》曰∶夫医者，非仁爱不可托也，非聪明理达，不可任也，非廉洁淳良。不可
信也。是以古之用医，必选名姓之后，其德能仁恕博爱，其智能宣畅曲解，能知天地神只
之次，
能明性命吉凶之数，处虚实之分，定逆顺之节，原疾疹之轻重，而量药剂之多少，贯微达幽
，不失细小，如此乃谓良医。医有名而不良者，有无名而良者，必参知而隐括之。
医以生人，而庸工以之杀人；兵以杀人，而圣贤以之生人。
列郡施药，始于韩魏公。
四月二十八，药王诞。
祀先医，春冬仲月上甲日，上祀三皇，配以勾芒、祝融、风后，力牧，而附历代医师二
十八
人，岁遣礼部太医院堂官分献。东庑僦贷季、岐伯、伯高、鬼臾区、俞跗、少俞、少师、
桐
君、雷公，马师皇、伊芳、扁鹊、淳于意，张机。西庑华佗、王叔和、皇甫谧、葛洪、巢
元方
、真人孙思邈、药王韦慈藏、启玄子王冰、钱乙、朱肱、李杲、刘完素、张元素、朱彦修。
医书云∶烧灰存性，存性二字最妙。可见万劫成灰，性未尝不存。今人当陷溺之后，四
端时露，即死柘骨，犹能荫后。惟业重毒火烧然不留，则性灭，天地圣人无如之何。
明初，四明儒者赴召，见太祖于便殿，对曰∶臣业医。太祖曰∶卿为医，亦知蜜有苦而
胆有
甜者乎？对曰∶蜂酿黄连花则蜜苦，猿猴食果多则胆甜。太祖曰∶是能格物者，擢为太医院
使。(鳢鱼胆亦甜)
方言 病，半卧半起。
梁帝劝医文云∶更六一于金液，改三七于银丸。
恙说文曰忧也。一曰虫入腹，食人心，古者草居多被此毒，故相问无恙乎？今人称疾为
微恙贵恙，是又以恙训疾也。
婴儿男曰儿，女曰婴，又儿曰孺。
音虽，或作 赤子阴也。老子云∶未知牝牡之合而 作，精之至也。
医家有龙树王祝由科，乃移精变气之术，诚可已中寒之病，传疰之气，疫 之灾不可废
也。若五劳六欲之伤，七损八益之病，必有待于药耳。
男女之无子者，非情不洽，则神不交也。何谓情不洽也，或男情已动，而女情未洽，则
玉体
方交，琼浆先吐，阳精虽至，而阴不上从乎阳，谓之孤阳，或女情已动，而男情未洽，则桃
浪虽翻，玉露未滴，阴血虽至，而阳不下从乎阴，谓之寡阴。两者不和，若春无秋，若冬无
夏，故不成胎也。何谓神交也？夫媚其妇，妇根据其夫，身虽未合，心已先孚，此神交也。或
男子外慕而不专，女子善怀而不怡，事出勉强，中多抵牾，故亦不成胎也。凡若此者，服药
何益？(详天宝秘诀)
王宇泰曰∶万历丙午冬日，过鹫峰寺，访汪仲嘉。留午餐，高原昱法师、王太古、吴翁
晋、
皆在焉，仲嘉谓余曰∶公知王节斋所以死乎？余曰∶不知也。仲嘉曰∶节斋为四川参政时，
得心腹痛疾，医疗之，百方不衰，日以益甚，闻峨眉有道者善医，然不可至也。节斋亲至山
，屏癜舆从，徒步至其寓，所以示虔，道者望见即惊曰∶病深矣，既展拜相让，坐定，问公
于服饵有生用气血之物，焙制未彻者乎？曰∶有之，常服补阴丸数十年矣，中用龟甲，酒炙
而入之。曰∶是矣!宜亟归屈其指曰∶犹可将及家也。节斋遽投檄归，至吴阊，辄大下赤色
小
龟无数，是夕卒于舟中。余谂于众曰∶公等知其说乎？夫贪恋躯壳者，万物皆然，而龟为甚
，故最寿而难死。昔有支床足三十年无恙者，愚痴之效也。道家顾以为善导引而欲效之，不
亦谬乎？先王知之，故用之以卜，谓其有神识在焉。古人用之入药，必取自死朽败者，防其
得人生气，则复活也，活则以人之气血脂膜为粮，竭即及五脏六腑而死矣。本草称龟甲所
主，
大率破 瘕，已疟痔阴蚀，漏下赤白，不言补心肾。自丹溪有补阴之说，而后世煎胶制丸，
服之无纤毫之益，且有害，若是可不戒乎？既归而录之册，以告来者。
邵麟武问欲学医，须识药性，欲识药性，须读本草乎？曰然!读本草有法，勿看其主治。
麟武
曰∶不看主治，又何以知药性也？曰∶天岂为病而生药哉？天非为病而生药，则曰何药可治何
病，皆举一而废百者耳。草木得气之偏，人得气之全，偏则病矣，以彼之偏，辅我之偏，医
药所繇起也。读本草者，以药参验之，辨其味，察其气，观其色，考其以何时苗，以何时华
，以何时实，以何时萎，则知其禀何气而生。凡见某病为何气不足，则可以此疗之矣。《灵
枢经·邪客篇》，论不得卧者，因厥气客于五脏六腑，则卫气独卫其外。行于阳，不得入于
阴，行于阳，则阳气盛，阳气盛，则阳跷满，不得入于阴，阴气虚，故目不瞑，治之以半
夏
汤。夏至而后一阴生，半夏茁其时，则知其禀一阴之气而生也，所以能通行阴之道。五月阳
气尚盛，故生必三叶，其气薄，为阳中之阴，故能引卫气从阳入阴。又其味辛，能散阳跷之
满，故饮之而阴阳通，其卧立至也。李明之治王善夫小便不通，渐成中满，是无阴而阳气不
化也。凡利小便之药，皆淡味渗泄为阳，止是气药，阳中之阴，所以不效，随处以禀北方寒
水所化。大苦寒气味俱阴者，黄柏知母，桂为引用，为丸投之，溺出如涌泉，转眄成流。
盖
此病惟是下焦真阴不足，故纯用阴中之阴，不欲干涉阳分，及上中二焦，故为丸，且服之多
也。本草何尝言半夏治不得卧、黄柏知母利小便哉？则据主治而觅药性，亦何异夫锲舟而求
剑者乎？麟武曰善哉，未之前闻也。
面浮跗肿，小便淋涩，未必成水也，服渗利之药而不已，则水症成矣。胸满腹鼓，邑邑
不快
，未必成胀也，服破气之药而不已，则胀症成矣。咳嗽吐血，时时发热，未必成瘵也，服四
物黄柏知母之药而不已，则瘵症成矣。气滞膈塞，饮食不下，未必成膈也，服青陈枳朴宽中
之剂而不已，则膈症成矣。成则不可复药，及阽于危，乃曰病犯条款，虽对症之药无可奈何
也？误哉!
痰火上壅，喘嗽发热，足反冷者，服消痰降火药必死。宜量其轻重而用人参，多至一两
，少则
三五钱，佐以桂附煎浓汤，候冷冻饮料之立愈。韩懋所谓假对假，真对真也。然此症实由肾中真
水不足，火不受制而上炎。桂附火类也，下咽之初，得其冷性，暂解郁热，及至下焦，热性
始发，从其窟宅而招之。同气相求，火必下降，自然之理也。然非人参君之，则不能奏功。
每见时师治中风，初用八味顺气散，多不得救，已而用二陈四物，加胆星天麻之类。自
谓稳
当之极，可以久而奏功，而有竟无一验，何也？盖妄以南星半夏为化痰之药，当归川芎为生
血之剂，而泥于成方，变通无法故也。正不知通血脉，助真元，非大剂人参不可。而有痰者
，惟宜竹沥，少加姜汁佐之，不宜轻用燥剂。至于归地，甘粘能滞脾气，使脾精不运，何以
能愈瘫痪？岂若人参出阳入阴，少则留，多则宣，无所不达哉!其能通血脉，虽明载本草，人
谁信之。里中一老医，右手足废，不能起于床者二年矣，人传其不起，过数月遇诸涂，讯
之曰
∶吾之病几危矣!始服顺气行痰之药，了无应验，薄暮神志辄昏，度不可支，令家人煎进十
全大补汤，即觉清明，遂日服之，浃数月，能扶策而起。无何，则又能舍策而步矣。经曰∶
邪之气凑，其气必虚。吾治其虚，不理其邪，而邪自去，吾所以获全也。余曰∶有是哉，使
进顺气疏风之药不辍者，墓木拱矣。然此锋拘于成方，不能因病而变通。随时而消息，故
人心思慕火，身体就会发热；思慕水，身体就会发冷；发怒时毛发竖起，惊恐时汗珠滴落，恐惧时肌肉颤抖，羞愧时面色发红，悲伤时流泪，慌张时心跳加速，气恼时肢体麻木。说起酸味就流口水，说起臭味就吐唾沫，说起喜事就笑，说起悲哀就哭，笑的时候容貌显得美丽，哭的时候容貌显得丑陋。又如白天所见之事，夜晚必定在梦中惊扰；白天所思考之事，夜晚必定出现谵语。梦中性交则精气外泄，怒气爆发则会发狂。这些都是因心而产生的变化，人应当尊崇灵明之心（灵君），让它一刻也不离开绛宫（心脏）来统率全身脏腑。《道经》说：蝴蝶交配后粉翅会消退，蜜蜂交配后黄色会褪去。
凡是香料都产自南方，南方对应八卦中的离位，离卦主火，火是土的母行，火势旺盛则土得到滋养。所以沉香、檀香、乳香之类，多产自岭南海边，这是土气聚集的缘故。《内经》说：香气汇聚于脾，因为火属阳，所以气味芬芳猛烈。
《禽经》说：喜鹊因怨恨而眺望，猫头鹰因贪婪而回顾，鸡因愤怒而瞪视，鸭子因恼怒而斜眼看，麻雀因猜疑恐惧而张望，燕子因轻狂而鸣叫，黄莺因喜悦而婉转啼鸣，鸟因悲伤而哀啼，老鹰因饥饿而鸣叫，鹤因高洁而长鸣，枭因凶恶而怪叫，鸱因忧愁而呼啸。
世俗认为初五、十四、二十三日是月忌日，因为这三天的日期数字之和都是河图数中的中宫五数。五是君王的象征，所以百姓不敢使用这些日子。
山东没有老虎，浙江没有野狼，广东没有兔子，四川没有鸽子。
大象的身体具备百兽的肉，只有鼻子是本肉，用来烤着吃，肥美脆嫩甘香美味。《吕氏春秋》说：肉的美味中，有髦象的鼻肉最为珍贵，“约”就是鼻子的意思。
被蝎子蜇伤的人，忍着痛问别人：“我被蝎子蜇了怎么办？”别人回答：“寻找自愈的方法就好了。”于是豁然开朗，疼痛减轻；如果大声呼叫号哭，疼痛反而加剧，要持续一昼夜才停止。关中有种天茄（木杯），可以治疗蝎毒（用木杯覆盖在蝎子蜇伤的疼痛处，疼痛立即停止）。
久病的人，忽然发现身上没有虱子了，必定会死亡，这是因为他的阳气已经寒冷衰竭了。
蜻蜓飞行喜欢点水，并不是因为它喜爱水，而是为了产卵。水虿（蜻蜓幼虫）化为蜻蜓，蜻蜓交配后回到水中，附着物体散播卵，孵化出来又是水虿，水虿再化为蜻蜓，相互转化，无穷无尽。《淮南子》说：水虿化为蜻蜓，兔丝草咬食化为某种形态，万物的变化，往往出于意料之外。
松树是百木之长，兰花是百草之长，肉桂是百药之长，梓树是百木之王，牡丹是百花之王，向日葵是百蔬之王。纶组（一种海藻）、紫菜，是海中的草。珊瑚、琅玕，是海中的树木。
枣、杏属于核果类，梨、奈属于肤果类，椰子、胡桃属于壳果类，松柏的种子属于桧果类。树木开的花叫“华”，草开的花叫“荣”，只结果不显花荣的叫“秀”，只显花荣不结果的叫“英”。竹笋叫“荀”，芦芽叫“葭”，谷稻的幼苗叫“秧”。
草木的花大多五瓣，雪花六瓣，朱熹认为这符合“地六生水”的道理。然而桂花四瓣，潘笠江认为土地生长的生物，其成数是五，所以草木花多为五瓣，唯独桂花是月中之木，位居西方。四是西方金的生数，所以桂花四瓣且呈金色，并且在秋天开放。但是白兰（檐卜）也是六瓣。
栽种花草竹子，根部下面必须撒入许多少许谷种，这是为了引导植物的生气。谷苗出土，根就能顺利生长。
有让人睡觉的草，也有让人清醒睡眠的草。有让人醉酒的草，也有让人醒酒的草。有夜间明亮的草，也有白天昏暗的草。有夜间闭合的草，也有夜间舒展的草。物性相反，竟有如此情况。
重束在一起的是枣，并束在一起的是棘刺，棘刺也是枣的一类。《埤雅》说：大的是枣，小的是棘刺，棘刺大概是现在的酸枣之类。而矮小的枣树，也会蔓延出针刺，钩住人的衣服。这和荆棘有什么区别呢？只是枝条细长，嫁接优良品种，就被天下珍视，这也是君子和小人的区别。所以药物中的各种果实都称名，唯独枣加上“大”字，说明小的不足为用。
迎春、半夏、忍冬，是以时节命名的。刘寄奴、徐长卿、使君子、杜仲、王孙、丁公藤、蒲公英，是以人名命名的。鹿跑草、淫羊藿、鹿衔草，是以动物命名的。高良姜、常山、天竺黄、迦南香，是以地名命名的。虎掌、狗脊、马鞭草、乌喙、狗尾草、鸭脚木、鹤虱、鼠耳草，是以形状命名的。预知子、不留行、骨碎补、益母草、野狼毒，是以药性命名的。无名异、没石子、威灵仙、没药、景天三七，则是原本无名而强行命名的。牝鹿衔草送给牡鹿，蜘蛛咬芋头来磨它的肚子。微小的生物尚且知道用药，而人反而不知道，可以吗？
土鳖，本草称为蛣蟨虫，俗称蚌虎。蚌是指屋蠹（蛀虫），这种动物的气机能禁止蛀虫，让蛀虫全部死亡，所以叫蚌虎。
有人问：海鲜生于咸卤之中，但味道往往清淡，等到捕获后用盐腌制，味道就变咸了，这是什么道理？回答说：生气临身者常态，死气临身者变异。生，代表生气；死，代表死气。所以海鲜在海里都是淡的，一旦离开海水，用盐腌制就变咸了。活着时气血运行，所以味道不渗入；死了之后气血凝固，所以味道能进入。
药物中珍贵的蚺蛇胆，服用却能导致阳痿。这种蛇极大，以吞食鹿为常事，而南越人徒手捕捉它，或者呼唤“红娘子”，或者将妇女贴身衣物投掷给它，它就伏地不动，任由人牵拉屠宰剥皮，这大概是淫夫的后身吧。
云南景东府境内，有一种蛇不仅像守宫（壁虎），经常沿着树木栖息，见人便坠落地，摔碎为数段，人离开后又重新连接，作为药物，可以治愈严重的内部溃疡，远超过白花乌蛇等种类。人们拿着竹筒前往，见到就拾起放入筒中，一经人手接触，就不再能连接而死去了。然而也很难遇到，价格与黄金相等，名叫脆蛇，也叫碎蛇。
西域有种撒法蓝，形状像红蓝花，加热后芬芳清润，到了中国价格与黄金相等，就是所谓的郁金香。陈藏器说：郁金香，生长在大秦国，二月三月开花，形状像红蓝花，四月五月采集花朵，就是香料。《南州异物志》说：郁金香，出自宾国，人们种植它是先供奉佛像，几天枯萎后，然后采摘，颜色正黄，与芙蓉花包裹嫩莲相似，可以用来熏酒。《唐书》说：太宗时期，伽毗国进贡郁金香，叶子像麦门冬，九月花开，形状像芙蓉，颜色紫碧，香味能传数十步，开花不结果，想种植的要取根。这里说花色不同，或许不是同一种，现在的撒法蓝呈现红黄色，与前书记载不同。中国人称之为番红花，不知红花原本是张骞从西域带回来的，怎么又会有番红花呢？现在所谓的郁金，只有蜀地有，好的也很难得，只能取姜黄代替。真正的郁金虽然也辛香，但气味不猛烈。古代酿酒以降神用的就是这个吗？或者是四方蛮夷进贡，通过重重驿站送达，于是成为神庙使用的吗？或者是古代有而现在没有了呢？都不知道了。
巫彭最初创立医学。
《续统训》说：医生治疗必死的病，庸医也能治，那还要良医做什么呢？保全危亡的国家，庸人能保全，那还要君子做什么呢？只有天下必死之人，足以检验良医的技术；只有天下至危的国家，足以检验君子的才能。
《物理论》说：医者，非仁爱不可托付，非聪明通达不可任用，非廉洁淳良不可信任。所以古代任用医生，必选有名望姓氏的后代，他们的德行能仁爱宽恕博爱，他们的智慧能宣畅曲解，能知晓天地神祇的次序，能明白性命吉凶的数理，处理虚实之分，确定逆顺之节，推究疾病的轻重，衡量药剂的多少，贯通细微幽深之处，不失细小环节，这样才叫做良医。医生有名声但不好的，有无名声但好的，必须参考了解并加以规范。
医生用来救人，而庸医用它杀人；军队用来杀人，而圣贤用它救人。
各郡施药，始于韩魏公（韩琦）。
四月二十八日，是药王诞辰。
祭祀先医，在春冬二月的上甲日，皇帝祭祀三皇，配享勾芒、祝融、风后、力牧，并附祭历代医师二十八人，每年派遣礼部和太医院堂官分别献祭。东庑供奉僦贷季、岐伯、伯高、鬼臾区、俞跗、少俞、少师、桐君、雷公、马师皇、伊尹、扁鹊、淳于意、张机。西庑供奉华佗、王叔和、皇甫谧、葛洪、巢元方、真人孙思邈、药王韦慈藏、启玄子王冰、钱乙、朱肱、李杲、刘完素、张元素、朱震亨。
医书说：烧灰存性，这两个字最妙。可见即使经历万劫变成灰烬，本性未曾不存在。现在的人当陷入罪恶之后，仁义礼智四端偶尔显露，即使是死去的枯骨，还能荫庇后代。只有罪业深重如毒火烧尽不留痕迹，本性才灭，天地圣人也无能为力。
明朝初年，四位宁波儒者赴召见，在便殿见到太祖（朱元璋），回答说：“臣从事医学。”太祖说：“你作为医生，也知道蜂蜜有苦的而胆汁有甜的吗？”回答说：“蜜蜂酿造黄连花蜜则蜜苦，猿猴多吃果实则胆汁甜。”太祖说：“这是能格物致知的人，提拔为太医院使。（鳢鱼胆也是甜的）”
方言中“ 病”，指半卧半起的姿势。
梁武帝劝医文中说：在金液丹中加入六一散，在银丸中改用三七。
“恙”字，《说文》解释为忧。另一种说法是虫入腹中，食人心，古人住在草房里多受此毒害，所以互相问候“无恙乎？”现在人称疾病为微恙、贵恙，这也是用“恙”解释“疾”。
男婴儿叫儿，女婴儿叫婴，又统称儿为孺。
“ ”音虽，有时写作“赤子阴”。老子说：不知道男女交合而生殖器勃起，是精气至极的表现。
医家有龙树王祝由科，这是移精变气的方法，确实可以治愈中寒之病、传疰之气、瘟疫之灾，不可废除。至于五劳六欲的损伤，七损八益的疾病，必然有待于药物治疗。
男女无子嗣的，不是情感不融洽，就是精神不交流。什么叫情感不融洽？比如男方情动，女方情感未通，那么身体刚接触，女方的津液先流出，阳精虽然到达，但阴血不上从于阳，这叫孤阳。或者女方情动，男方情感未通，那么桃浪（比喻女性分泌物）虽翻涌，玉露（比喻男性精液）未滴下，阴血虽然到达，但阳气不下从于阴，这叫寡阴。两者不和，就像春天没有秋天，冬天没有夏天，所以不能受孕。什么叫神交？丈夫爱慕妻子，妻子依从丈夫，身体虽未结合，心意已先相通，这叫神交。或者男子外遇而不专一，女子多愁善感而不快乐，事情出于勉强，心中多有抵触，所以也不能受孕。凡此类情况，服药有什么益处？（详见天宝秘诀）
王宇泰说：万历丙午年冬日，经过鹫峰寺，拜访汪仲嘉。留下吃午餐，高原昱法师、王太古、吴翁晋都在场，仲嘉对我说：“你知道王节斋为什么死吗？”我说：“不知道。”仲嘉说：“节斋担任四川参政时，得心腹痛疾，医疗它，各种方法都不见效，日益加重，听说峨眉有道者善于医术，但不能到达那里。节斋亲自到山上，屏退轿夫随从，徒步走到他的住所，以示虔诚，道者远远看见就惊讶地说：‘病很深了。’既行拜见礼谦让后，坐定，问道：‘您服用的药物有生用气血之物，烘焙制作未彻底的吗？’回答说：‘有，常年服用补阴丸几十年了，其中用龟甲，酒炙后加入。’道者说：‘就是这样！应该赶快回去。’屈指计算说：‘还可以到家。’节斋急忙辞职回家，到了苏州阊门，突然大量排出红色小龟无数，当晚死在船上。我告诉众人说：‘你们知道其中的道理吗？贪恋躯壳的，万物都这样，而龟尤其严重，所以最长寿且难死。过去有支床足三十年无恙的，这是愚痴的效果。道家却认为善于导引而想效仿它，不也很荒谬吗？先王知道这一点，所以用它来占卜，认为它有神识存在。古人用它入药，必取自死朽败的，防止它得到人的生气，就会复活，复活了就以人的气血脂膜为粮食，耗尽就波及五脏六腑而死。本草记载龟甲主治，大率是破癥瘕，治愈疟疾痔疮阴蚀，漏下赤白带下，不说补心肾。自从朱丹溪有补阴之说，而后世煎胶制丸，服用毫无益处，且有危害，像这样能不警惕吗？’回家后记录在册，以告后来者。”
邵麟武问想学医，须识药性，想识药性，须读本草吗？回答说：是的！读本草有方法，不要看它的主治。麟武说：不看主治，又怎么知道药性呢？回答说：上天难道是为病而生药吗？上天不是为病而生药，如果说某药可治某病，都是举一废百的做法。草木得气之偏，人得气之全，偏则生病，用彼之偏，辅我之偏，医药由此产生。读本草的人，以药参验，辨别其味，观察其气，观看其色，考察它何时发芽，何时开花，何时结果，何时枯萎，就知道它禀受什么气而生。凡是见到某病是何气不足，就可以用此药治疗。《灵枢经·邪客篇》，论述不得卧者，因厥气客于五脏六腑，则卫气独卫其外。行于阳，不得入于阴，行于阳，则阳气盛，阳气盛，则阳跷脉满，不得入于阴，阴气虚，所以目不瞑，治疗用半夏汤。夏至后一阴生，半夏在此时萌发，就知道它禀受一阴之气而生，所以能通行阴之道。五月阳气尚盛，所以生长必有三叶，其气薄，为阳中之阴，所以能引卫气从阳入阴。又其味辛，能散阳跷脉之满，所以饮用后阴阳通，睡眠立刻到来。李明之治疗王善夫小便不通，逐渐形成中满，这是无阴而阳气不化。凡利小便的药，都是淡味渗泄为阳，只是气药，阳中之阴，所以无效，随处以禀北方寒水所化。大苦寒气味俱阴的黄柏、知母，以桂枝为引，制成丸剂投服，尿液如涌泉般流出，转眼成流。大概此病仅是下焦真阴不足，所以纯用阴中之阴，不想干涉阳分，及上中二焦，所以制成丸剂，且服用量多。本草何尝说半夏治不得卧、黄柏知母利小便呢？那么依据主治来找药性，又何异于刻舟求剑呢？麟武说：好啊，以前从未听说过。
面部浮肿，小便淋涩，未必形成水肿，服用渗利药不停止，则水肿症形成。胸满腹胀，心情抑郁不快，未必形成胀病，服用破气药不停止，则胀病形成。咳嗽吐血，时时发热，未必形成痨病，服用四物汤加黄柏知母药不停止，则痨病形成。气滞膈塞，饮食不下，未必形成噎膈，服用青皮陈皮枳实厚朴宽中之剂不停止，则噎膈形成。形成后不可再用药物，等到濒临危险，却说病犯条款，虽然是对症的药物也无可奈何了吗？错误啊！
痰火上壅，喘嗽发热，脚反而冷的，服用消痰降火药必死。应衡量轻重用人参，多则一两，少则三五钱，佐以桂枝附子煎浓汤，候冷后饮用，立愈。韩懋所谓假对假，真对真。然而此症实由肾中真水不足，火不受制约而上炎。桂附是火类，下咽之初，得其冷性，暂时解除郁热，等到到达下焦，热性始发，从其窟穴招引它。同气相求，火必下降，这是自然之理。然而非人参为主药，则不能奏效。常见当时医生治疗中风，初用八味顺气散，大多不能救，随后用二陈汤四物汤，加胆星天麻之类。自认为稳当之极，可以久而奏功，然而竟然无一验证，为什么呢？大概妄以南星半夏为化痰药，当归川芎为生血剂，而拘泥于成方，变通无法。正不知道通血脉，助真元，非大剂人参不可。而有痰者，惟宜竹沥，少加姜汁佐之，不宜轻用燥剂。至于归地，甘粘能滞脾气，使脾精不运，怎么能治愈瘫痪？岂若人参出阳入阴，少则留，多则宣，无所不达哉！其能通血脉，虽明载本草，谁信之。乡里一位老医，右手足废，不能起床两年了，人们传说他起不来，过了几个月在路上遇到他，问他：“我的病几乎危及生命！开始服用顺气行痰药，毫无反应，傍晚神志就昏沉，估计支撑不住，让家人煎服十全大补汤，就觉得清明，于是每天服用，过了几个月，能扶拐杖起来。不久，又能丢开拐杖走路了。经说：邪气凑集，其气必虚。我治其虚，不理其邪，而邪自去，所以我得以保全。”我说：是啊，如果继续进服顺气疏风药不停止，墓上的树都长拱把粗了。然而此人拘泥于成方，不能因病变通，随时斟酌，所以……
The human heart thinking of fire causes the body to feel hot; thinking of water causes the body to feel cold. Anger causes hair to stand on end, fright causes sweat to drip, fear causes muscles to tremble, shame causes the face to turn red, sorrow causes tears to flow, panic causes the heartbeat to accelerate, and anger causes limb numbness. Speaking of sour flavors causes salivation, speaking of foul odors causes spitting, speaking of joy causes laughter, speaking of grief causes crying. Laughter makes one's appearance seem beautiful, while crying makes one's appearance seem ugly. Furthermore, events seen during the day will surely disturb dreams at night; thoughts entertained during the day will surely manifest as delirious speech at night. Sexual intercourse in dreams leads to seminal emission, and explosive anger can lead to madness. These are all changes generated by the Heart (Shen, Spirit). One should revere the spiritual mind (Ling Jun) and ensure it never leaves the Jiang Palace (the Heart) for even a moment to command the internal organs. The Daoist Canon states: "When butterflies mate, their powdery wings fade; when bees mate, their yellow color fades."
All aromatic substances originate from the South. In the Bagua (Eight Trigrams), the South corresponds to the Li position, which governs Fire. Fire is the mother of Earth; when Fire is prosperous, Earth is nourished. Therefore, substances like Agarwood (Chenxiang), Sandalwood (Tantan), and Frankincense (Ruxiang) are mostly produced in the southern coastal regions, where Earth Qi gathers. The *Neijing* states: "Aromatic scents converge on the Spleen. Since Fire belongs to Yang, the scent is fragrant and intense."
The *Qin Jing* (Bird Classic) says: "Magpies gaze resentfully, owls look back greedily, chickens stare angrily, ducks glance sideways in annoyance, sparrows watch with suspicion and fear, swallows chirp frantically, orioles sing joyfully, birds cry sadly, eagles cry out of hunger, cranes call out in purity, owls hoot凶ly, and crows whistle with sorrow."
Secular custom considers the 5th, 14th, and 23rd days of the lunar month as taboo days because the sum of these dates equals the number five in the Hetu (River Map) central palace. Five represents the image of the ruler, so common people dare not use these days.
Shandong has no tigers, Zhejiang has no wild wolves, Guangdong has no rabbits, and Sichuan has no pigeons.
The elephant's body possesses the meat of all beasts, but only its trunk is its original flesh. When roasted, it is fat, crisp, sweet, and delicious. The *Lüshi Chunqiu* states: "Among meats, the trunk (yue) of the hairy elephant is the most exquisite."
When stung by a scorpion, enduring the pain and asking others, "What should I do about this scorpion sting?" and receiving the answer, "Seek self-healing," brings immediate relief. However, if one cries out in agony, the pain intensifies and lasts for a full day and night. In the Guanzhong region, there is a plant called Tian Qie (Wood Cup), which can treat scorpion venom (placing a wooden cup over the sting stops the pain immediately).
For those suffering from chronic illness, the sudden disappearance of lice indicates imminent death, as their Qi has become cold and exhausted.
Dragonflies fly and touch the water not because they love water, but to lay eggs. The naiad (water nymph/larva) transforms into a dragonfly. After mating, the dragonfly returns to the water to scatter eggs on objects, which hatch into naiads again, creating an endless cycle of transformation. The *Huainanzi* states: "Naiads transform into dragonflies... the actions of things often occur unexpectedly."
The pine is the chief of trees, the orchid is the chief of herbs, cinnamon is the chief of medicines, the catalpa is the king of trees, peony is the king of flowers, and sunflower is the king of vegetables. Lunzu (a type of seaweed) and purple laver are sea grasses. Coral and langgan are sea trees.
Jujube and apricot belong to the pit fruit category; pear and naiberry belong to the skin fruit category; coconut and walnut belong to the shell fruit category; pine and cypress seeds belong to the huai fruit category. Flowers on trees are called *hua*, flowers on grasses are called *rong*. Bearing fruit without showing floral beauty is called *xiu*; showing floral beauty without bearing fruit is called *ying*. Bamboo shoots are called *xun*, reed shoots are called *jia*, and seedlings of grain/rice are called *yang*.
Flowers of trees and grasses generally have five petals; snowflakes have six. Zhu Xi believed this aligns with the principle that "Earth Six generates Water." However, osmanthus flowers have four petals. Pan Lijiang argued that terrestrial organisms follow the completion number five, hence most flowers have five petals. Osmanthus, being the tree of the moon located in the West, follows the generation number four of Metal in the West, hence it has four petals and is golden-colored, blooming in autumn. Yet, white jasmine (Yanbu) also has six petals.
When planting flowers, bamboo, or trees, one must scatter a small amount of grain seeds under the roots to guide the vital Qi. When the grain sprouts, the root system develops properly.
There are herbs that induce sleep and herbs that prevent sleep; herbs that induce intoxication and herbs that cure intoxication; herbs that brighten at night and herbs that darken during the day; herbs that close at night and herbs that open at night. Opposing natures exist in such ways.
Densely bundled branches form jujube trees; loosely bundled branches form thorns. Thorns are a type of jujube. The *Pi Ya* states: "Large ones are jujubes, small ones are thorns." Thorns are likely similar to modern wild jujubes. Short jujube trees also spread thorny needles that catch clothing. How are they different from brambles? Only by having long, slender branches and grafting superior varieties can they be cherished by the world. This distinguishes the gentleman from the petty person. Thus, among medicinal fruits, only jujube is prefixed with "Da" (Great), indicating that the small variety is insufficient for use.
Yingchun, Banxia, and Rendong are named after seasons. Liu Jinu, Xuchangqing, Shijunzi, Duzhong, Wangsun, Dinggongteng, and Pugongying are named after people. Lupao Cao, Yinyanghuo, and Luxiancao are named after animals. Gaoliangjiang, Changshan, Tianzhu Huang, and Ganannan are named after places. Huzhang, Gouji, Mabiancao, Wuhei, Gouwecao, Yajiaomu, Heshi, and Shuercao are named after shapes. Yuzhizi, Buliuxing, Gusui Bu, Yimu Cao, and Yelangdu are named after properties. Wumingyi, Meishizi, Weilingxian, Moyao, and Jingtian Sanqi are forcibly named despite having no name. Female deer carry grass to males; spiders bite taro to grind their bellies. Even tiny creatures know how to use medicine, yet humans do not—is this acceptable?
Tu Bie (Ground Beetle), known in Materia Medica as Jie Tuo Chong, is commonly called Bang Hu. "Bang" refers to house termites. This creature's Qi can inhibit termites, causing them to die, hence the name Bang Hu.
Someone asked: Why do seafoods born in salty brine taste bland, but become salty when caught and preserved with salt? The answer is: Living Qi prevails normally; Dead Qi causes change. Life represents Living Qi; Death represents Dead Qi. Thus, seafood is bland in the sea. Once removed and salted, it becomes salty. When alive, Qi and Blood circulate, so flavors do not penetrate. When dead, Qi and Blood coagulate, allowing flavors to enter.
The gallbladder of the Reticulated Python (Ranshe) is precious in medicine but causes impotence when consumed. This snake is huge and usually swallows deer. People in Southern Yue catch it bare-handed or by calling "Red Niangzi" or throwing women's underwear, causing it to lie still for slaughter. It is perhaps the reincarnation of a lustful man.
In Jingdong Prefecture, Yunnan, there is a snake resembling a gecko that climbs trees. Seeing humans, it drops and shatters into pieces, then reconnects when people leave. Used as medicine, it treats severe internal ulcers better than White Flower Black Snake. People collect it in bamboo tubes; once touched by human hands, it dies and cannot reconnect. It is rare and priced equal to gold, called Cui She (Crisp Snake) or Sui She (Shattered Snake).
In the Western Regions, there is a plant called Safalan, resembling Safflower. Heated, it emits a clear, moist fragrance. In China, it is priced equal to gold and is what is known as Turmeric/Yujin. Chen Cangqi said: Turmeric grows in Daqin (Rome), blooms in Feb-Mar like Safflower, and is harvested in Apr-May as spice. *Nanzhou Yiwu Zhi* says: Turmeric comes from Bin Country, planted for Buddha offerings, withered after days, then harvested. It is yellow, resembling lotus buds wrapped in hibiscus, used to scent wine. *Book of Tang* records: During Taizong's reign, the Kingdom of Jiapi offered Turmeric. Leaves resemble Ophiopogon, blooms in Sept like hibiscus, purple-blue, fragrant for dozens of paces, flowers but no fruit; propagation requires roots. These accounts differ in flower color, suggesting multiple species. Current Safalan is reddish-yellow, differing from texts. Chinese call it Fan Honghua (Foreign Safflower). But Honghua was originally brought by Zhang Qian from the West; how could there be another "Foreign" Honghua? Current Yujin is found only in Shu, high quality is rare, often replaced by Curcuma (Jianghuang). True Yujin is pungent and fragrant but not intense. Was this used in ancient wine for spirit invocation? Or offered by barbarians via relay stations for temple use? Or did it exist in antiquity and vanish now? Unknown.
Wu Peng first established medicine.
*Xu Tongxun* states: Doctors treat incurable diseases; mediocre doctors can treat them too, so why seek good doctors? States preserve perilous nations; mediocre people can preserve them, so why seek gentlemen? Only those destined to die test the skill of good doctors; only nations in extreme peril test the ability of gentlemen.
*Wuli Lun* states: A doctor cannot be entrusted unless benevolent; cannot be employed unless intelligent and understanding; cannot be trusted unless honest and pure. Thus, ancient selection of doctors favored distinguished families with virtue of benevolence and wisdom of clarity, capable of knowing heavenly and earthly orders, understanding fate and fortune, distinguishing deficiency and excess, determining reversal and smoothness, assessing disease severity, and dosing accurately. Such individuals are called good doctors. There are famous but bad doctors, and unknown but good doctors. Both must be evaluated and regulated.
Medicine saves lives, but mediocre practitioners kill with it. Armies kill, but sages save with them.
Dispensing medicine across prefectures began with Han Wei Gong (Han Qi).
April 28 is the Birthday of the Medicine King.
Sacrifices to Ancient Physicians occur on the first Jia day of mid-month in Spring and Winter. The Emperor sacrifices to the Three Sovereigns, accompanied by Gou Mang, Zhu Rong, Feng Hou, and Li Mu, plus 28 past physicians. Annual sacrifices are conducted by officials from the Ministry of Rites and the Imperial Medical Bureau. East Wing: Jiu Dai Ji, Qi Bo, Bo Gao, Gui Yu Qu, Yu Fu, Shao Yu, Shao Shi, Tong Jun, Lei Gong, Ma Shi Huang, Yi Yin, Bian Que, Chunyu Yi, Zhang Ji. West Wing: Hua Tuo, Wang Shuhe, Huangfu Mi, Ge Hong, Chao Yuanfang, Sun Simiao (Zhenren), Wei Cizang (Medicine King), Wang Bing (Qixuanzi), Qian Yi, Zhu Gong, Li Gao, Liu Wansu, Zhang Yuansu, Zhu Zhenheng.
Medical texts say: "Burn to ash but preserve nature." This phrase is profound. Even after ten thousand kalpas turning to ash, the nature remains. Similarly, when humans fall into sin but occasionally show the Four Beginnings (virtues), even dead bones can shelter descendants. Only when heavy karma burns away all trace does nature perish, leaving Heaven and Sages helpless.
Early Ming Dynasty: Four Confucians from Ningbo met Emperor Taizu in a private hall. They replied, "My profession is medicine." Taizu asked, "Do you know honey can be bitter and bile sweet?" They answered, "Bees making honey from Coptis flowers produce bitter honey; monkeys eating much fruit produce sweet bile." Taizu said, "One who investigates things!" and promoted him to Director of the Imperial Medical Bureau. (Snake bile is also sweet.)
In dialect, " disease" refers to a semi-reclining posture.
Emperor Liang's text advising doctors mentions: "Add Liuyi Powder to Golden Elixir pills; replace Sanqi in Silver Pills."
*Shuowen Jiezi* defines "Yang" as worry. Another definition: insects entering the abdomen and eating the heart. Ancients living in grass houses suffered this poison, hence asking "Are you free of Yang?" Today, people refer to illness as minor or noble "Yang," using "Yang" to mean disease.
Male infants are called "Er," female infants "Ying." "Er" is also called "Ru."
" " (sound 'sui') sometimes written as "Chi Zi Yin." Laozi said: "Knowing not the union of male and female, yet the organ erects, is the utmost essence."
Medical schools have the Longshu Wang Zhuyou Department, a technique of shifting spirit and changing Qi. It can treat cold invasion, contagious miasma, and plague disasters, and should not be abolished. However, injuries from Five Exhaustions and Six Desires, or Seven Damages and Eight Benefits, require herbal medicine.
Childless couples either lack emotional harmony or spiritual connection. Emotional disharmony: If the man is aroused but the woman is not, upon contact, her fluids emerge before his semen arrives. His Yang reaches, but her Yin does not follow, called "Lonely Yang." If the woman is aroused but the man is not, her fluids surge but his semen does not drop. Her Yin reaches, but his Yang does not follow, called "Solitary Yin." Without harmony, like spring without autumn or winter without summer, conception fails. Spiritual connection: Husband loves wife, wife submits to husband. Though bodies unite, hearts connect first. This is spiritual connection. If men are distracted by outside attractions or women are melancholic and unwilling, forced acts with internal conflict also fail to conceive. In such cases, what benefit is medication? (See Tianbao Secrets)
Wang Yutai said: In winter of Bingwu year of Wanli, visiting Wang Zhongjia at Jiufeng Temple. High Monk Yuzhi, Wang Taigu, and Wu Wengjin were present. Zhongjia asked, "Do you know why Wang Jiezhai died?" I said, "No." Zhongjia said, "When Jiezhai was Vice Governor of Sichuan, he suffered abdominal pain. Treatments failed, worsening daily. Hearing of a Daoist healer on Mount Emei inaccessible to others, Jiezhai went alone, dismissing attendants, walking to his residence to show piety. The Daoist saw him and exclaimed, 'The disease is deep.' After greetings, sitting down, the Daoist asked, 'Do you take any raw Qi/Blood tonics, poorly processed?' Jiezhai replied, 'Yes, I took Yin-Nourishing Pills for decades, containing tortoise shell prepared with wine.' The Daoist said, 'That is it! Return quickly.' Counting on fingers, he added, 'You may reach home.' Jiezhai resigned immediately. Upon reaching Suzhou, he passed numerous small red turtles and died that night on the boat. I told the crowd, 'Do you know why? All beings cling to their shells, especially turtles, hence longevity. Some claimed a turtle leg lasted 30 years unharmed—foolish imitation. Daoists wrongly emulate this. Kings used them for divination due to perceived spirit. Ancients used only dead/rotten shells to prevent revival. Revived, it feeds on human Qi/Blood/Fat, destroying organs. Materia Medica lists tortoise shell for breaking masses, malaria, hemorrhoids, leukorrhea, not for tonifying Heart/Kidney. Since Zhu Danxi advocated Yin-tonification, later generations made pills/jellies, finding no benefit and harm. Must we not beware?' He recorded this to warn future generations."
Shao Linwu asked: To learn medicine, one must know drug properties; to know properties, must one read *Bencao*? Answer: Yes! But read with method: Do not look at indications. Linwu asked: Without indications, how to know properties? Answer: Did Heaven create drugs for diseases? No. Saying "Drug X treats Disease Y" is partial. Plants/Grasses have biased Qi; Humans have complete Qi. Bias causes disease. Using plant bias to correct human bias creates medicine. Readers should verify drugs by taste, Qi, color, and growth stages (sprouting, flowering, fruiting, withering) to determine their innate Qi. Knowing which Qi is deficient in a disease allows targeted treatment. *Lingshu · Xieke* discusses insomnia caused by rebellious Qi in organs, preventing Wei Qi from entering Yin. Wei Qi stays in Yang, causing Yang excess and Yang Qiao fullness, preventing Yin entry, leading to wakefulness. Treated with Banxia Decoction. After Summer Solstice, one Yin arises. Banxia sprouts then, indicating it embodies one Yin Qi, thus opening Yin pathways. In May, Yang is strong, so it grows three leaves (thin Qi, Yin within Yang), guiding Wei Qi from Yang to Yin. Its pungent taste disperses Yang Qiao fullness. Drinking it balances Yin/Yang, inducing sleep instantly. Li Mingzhi treated Wang Shanfu with urinary retention and abdominal distension due to Yin deficiency failing to transform Yang. Diuretics (bland/dispersing Yang) failed. Using bitter-cold Yin drugs (Huangbai, Zhimu) with Cinnamon as guide, in pill form, urine flowed like a spring. This disease required pure Yin-within-Yin drugs, avoiding Yang/Superior-Middle Jiao. Pill form allowed large dosage. *Bencao* never said Banxia treats insomnia or Huangbai/Zhimu promotes urination. Relying on indications to find properties is like carving a boat to find a sword. Linwu praised this insight.
Facial edema and scanty urine do not necessarily mean water retention. Continuous diuretics cause water disease. Chest fullness and abdominal bloating do not necessarily mean distension. Continuous Qi-breaking drugs cause distension disease. Coughing blood and fever do not necessarily mean consumption. Continuous Siwu Tang with Huangbai/Zhimu causes consumption disease. Qi stagnation and dysphagia do not necessarily mean dysphagia syndrome. Continuous Qingpi/Chenpi/Zhishi/Houpo formulas cause dysphagia syndrome. Once formed, drugs cannot reverse it. Claiming "symptoms match prescription" when critical is wrong.
Phlegm-Fire obstructing upper Jiao with wheezing, cough, fever, and cold feet: Treating with phlegm-resolving/fire-clearing drugs causes death. Use Ginseng (1 liang max, 3-5 qian min) with Cinnamon/Aconite decoction, cooled, to drink. Immediate cure. Han Mao called this "Fake treating Fake, True treating True." This condition stems from Kidney True Water deficiency, allowing Fire to flare. Cinnamon/Aconite are Fire-type. Initially cool, relieving heat; reaching Lower Jiao, heat activates, drawing Fire down from its source. Same Qi attracts, Fire descends naturally. But without Ginseng as sovereign, it fails. Modern doctors treat stroke with Bawei Shunqi San, often failing, then Erchen/Siwu with Nantianma/Tianma, claiming stability. Failure stems from blindly using Nansing/Banxia for phlegm and Danggui/Chuanxiong for blood, lacking flexibility. Unknowingly, clearing vessels and aiding True Yuan requires large-dose Ginseng. For phlegm, only Bamboo Sap with Ginger Juice is suitable; dry drugs are contraindicated. Danggui/Dihuang are sweet/sticky, stagnating Spleen Qi, hindering Spleen essence transport, failing to cure paralysis. Ginseng enters/exits Yin/Yang, retains in small doses, spreads in large, reaching everywhere. Its vessel-clearing power is in *Bencao*, yet ignored. An old physician in my village had paralyzed right side for two years. Rumored immobile, I met him walking months later. He said: "My illness was critical. Initial Qi-moving/phlegm-resolving drugs failed. Evening confusion seemed fatal. Family brewed Shiquan Dabu Decoction. Clarity returned. Daily use for months allowed cane-walking, then walking freely. Scripture says: 'Where evil gathers, Qi is deficient.' I treated deficiency, ignoring evil, and evil left. That is my success." I said: "True. Had he continued Qi-moving/wind-dispersing drugs, he would be dead. But he stuck to prescriptions, unable to adapt."