其证卒倒无知，口不能言，四肢厥逆，不能举，状似中风。因饮食过度，醉饱
之后，或感风寒，或着气恼，以致气血郁滞，饮食无以运化，填塞胸中，阴阳痞隔，
升降不通。若误作中风、中气，而以驱风行气之药治之，其死可立而待。（胃气已受伤，
不堪再为行散也。）凡遇此等卒暴之病，必须审问曾否醉饱过度，有此，加以气口脉紧盛，
且作食滞治之。先煎盐汤探吐其食，挟痰者瓜蒂散（见伤饮食）吐之。醒后察审，如挟有
风寒之证，以藿香正气散（见中风）解之；如挟气滞者，以八味顺气散（见中气）调之；若别无
他证，只用平胃散（见伤饮食）加白术、半夏、曲 之类调理。
(附鬼击尸疰)
其证卒然仆倒。口噤肢冷，肌肤粟起，头面青黑，昏不知人，参后精神不
守，错言妄语。由冒犯不正之气，吊死问丧，入庙登冢，多有此证。苏合香丸。（见诸中）
灌之，候苏，以调气散和平胃散服，名调气平胃散。（平胃散内有苍术，可以辟邪。）飞尸鬼击
等邪证附后。
此多由精神衰虚，遂为邪鬼所击，或附着于体，昏昏沉沉，妄言谵语，或评露
人事，或言未来祸福，多中。人有起心，即能知之，登高涉险，如履平地，或悲泣
呻吟，不欲见人，此为鬼物所凭者也。旧有五尸之说。一曰飞尸∶发无由渐，昏然
而至，（尸，即鬼物。）其人心腹刺痛，气息喘急胀满。一曰遁尸∶停遁在人肌肉血脉间，
触即发动，证与前同，瘥后复发。一曰沉尸∶发时亦心腹绞痛，胀满喘急，虽歇之
后，犹沉锢在人脏腑。一曰风尸∶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。一曰伏尸∶隐伏五脏，积年不除，未发如无病患，发则心
腹刺痛，胀满喘急。又诸尸疰乃死尸传注之气，如传尸痨虫之属，流注身体，令人
寒热淋漓，腹痛胀满喘急，或 踊起，或挛引腰脊，或举身沉重，精神昏谬，每
节气改变，辄至大恶。积年累月，渐至顿滞而死，死后复易旁人，乃至灭门。以上
皆用忍冬藤叶，锉数斤，煮浓汁，日三服瘥。太乙精神丹、苏合香丸最妙。喻嘉言
治祟方，用犀角、羚羊角、龙齿、虎威骨、鹿角霜、牡蛎粉、人参、黄 等药为末，
羊肉半斤，煎浓汁，调作一次服，立效。盖祟附于身，与人之神气交持，原逼处不
安，但无隙可出，故用诸多灵物之遗形，引以羊肉之 ，俾邪祟转附骨角，移从大
便而出也，说甚有理。
其症状表现为突然昏倒、意识丧失，口不能言说，四肢厥冷逆乱，无法抬起，状似中风。这是由于饮食过度，在醉酒饱食之后，又感受风寒，或遭遇情绪恼怒，导致气血郁滞，饮食无法运化，填塞于胸中，致使阴阳痞塞阻隔，升降功能不通畅。如果误认为是中风或中气，而使用驱风行气的药物治疗，死亡就会立刻到来。（因为胃气已经受伤，不能再承受行散药物的耗损。）凡是遇到这类突发暴烈的病症，必须仔细询问是否曾有过度醉饱的情况，如果有此情况，且加上人迎脉（此处原文为气口，指寸口脉，主脾胃）紧盛，就应当按食滞来治疗。先煎煮盐汤催吐以排出食物，若兼有痰湿，用瓜蒂散（见伤饮食章节）催吐。患者清醒后观察审查，如果兼有风寒的症状，用藿香正气散（见中风章节）解表；如果兼有气滞，用八味顺气散（见中气章节）调理；如果没有其他症状，只用平胃散（见伤饮食章节）加白术、半夏、神曲之类药物进行调理。
（附：鬼击、尸疰）
其症状表现为突然仆倒在地，牙关紧闭，四肢冰冷，肌肤起鸡皮疙瘩，头面部青黑，昏迷不知人事，苏醒后精神不守舍，胡言乱语。这是因为冒犯了不正之气，如吊丧问疾、进入庙宇登上坟墓等场合，多有此类病症。可用苏合香丸（见诸中章节）灌服，待患者苏醒后，服用调气散和平胃散，名为调气平胃散。（平胃散内含有苍术，可以辟除邪气。）飞尸、鬼击等邪证附在后面。
这多是由于精神衰虚，从而被邪鬼所击，或者附着于身体，使人昏昏沉沉，胡言乱语，或者泄露人事隐私，或者预言未来的祸福，大多发生在有人起心动念时，它们就能知道，让人登高涉险如同走在平地一样，或者悲伤哭泣呻吟，不想见人，这是被鬼物凭附的表现。旧时有五尸的说法。一曰飞尸：发病没有渐进过程，突然昏然发作，（尸，即鬼物。）其人心中腹部刺痛，气息喘急胀满。二曰遁尸：潜伏停遁在人的肌肉血脉之间，触动就会发作，症状与前相同，病愈后复发。三曰沉尸：发作时也是心腹绞痛，胀满喘急，虽然歇止之后，仍然深锢在人的脏腑中。四曰风尸：在人的四肢，循环于经络，其状感觉寒冷跳动，来来去去昏昏沉沉，默默不知疼痛之处，吹到风就会发作。五曰伏尸：隐伏在五脏，积年不除，未发作时如同没有病患，发作则心腹刺痛，胀满喘急。另外，诸尸疰是死尸传染的气息，如传尸痨虫之类，流注身体，令人寒热淋漓，腹痛胀满喘急，或者踊跳起身，或者牵引腰脊拘挛，或者全身沉重，精神昏乱谬误，每逢节气改变，往往导致病情恶化。积年累月，逐渐导致顿挫停滞而死，死后又会传染给旁人，甚至灭门。以上所有病症都用忍冬藤叶，锉碎数斤，煮成浓汁，每日三次服用即可痊愈。太乙精神丹、苏合香丸最为妙用。喻嘉言治疗祟病的方子，用水牛角、羚羊角、龙齿、虎威骨、鹿角霜、牡蛎粉、人参、黄芪等药研末，羊肉半斤，煎煮浓汁，调和后一次服下，立即见效。大概是因为祟病附着于身体，与人的神气相互交持，原本逼迫处境不安，只是没有缝隙可出，所以用多种灵物的遗形，引导以羊肉的滋味，使得邪祟转而依附于骨角，随着大便排出体外，这种说法很有道理。
The symptoms manifest as sudden collapse with loss of consciousness, inability to speak, cold and inverted limbs that cannot be lifted, resembling Stroke (Zhong Feng). This is caused by excessive dietary intake; after drunkenness or overeating, if one contracts Wind-Cold or experiences emotional anger, it leads to Qi and Blood stagnation. The food cannot be transformed and transported, filling the chest and blocking the middle Jiao, causing a blockage between Yin and Yang, and obstructing the ascending and descending mechanisms. If mistakenly treated as Stroke or Qi Stagnation using drugs for expelling Wind and moving Qi, death will follow immediately. (Because the Stomach Qi has already been injured, it cannot withstand further dispersing and moving actions.) Whenever encountering such acute and violent diseases, one must carefully inquire whether there was excessive drunkenness or overeating. If so, accompanied by a tight and full pulse at the Qi Kou (Cunkou, governing Spleen and Stomach), it should be treated as Food Retention. First, decoct salt water to induce vomiting to expel the food; if phlegm is involved, use Gouti San (see Injury from Diet) to induce vomiting. After regaining consciousness, observe and examine: if accompanied by Wind-Cold symptoms, resolve them with Huoxiang Zhengqi San (see Stroke); if accompanied by Qi Stagnation, regulate with Bawei Shunqi San (see Qi Stagnation); if there are no other symptoms, simply use Pingwei San (see Injury from Diet) added with Baizhu, Banxia, Shenqu, etc., for regulation.
(Attached: Gui Ji [Ghost Strike], Shi Zhu [Corpse Transmission])
The symptoms manifest as sudden collapse, clenched jaws, cold limbs, gooseflesh on the skin, cyanotic and black head and face, coma with loss of consciousness, and upon waking, mental instability with delirious speech. This arises from offending improper Qi, such as during mourning visits, entering temples, or climbing tombs, where such conditions are common. Suhe Xiang Wan (see Various Zhong) can be administered via enema or gavage. Upon recovery, administer Tiaoqi San and Pingwei San together, named Tiaoqi Pingwei San. (Pingwei San contains Cangzhu, which can ward off evil.) The following describes evil conditions like Fei Shi [Flying Corpse] and Gui Ji.
These mostly occur due to deficiency of Spirit and Qi, allowing evil ghosts to strike or attach to the body, causing drowsiness, delirium, leaking of personal affairs, or predicting future fortune and misfortune. They often know when a person has a thought, enabling the victim to climb heights and traverse dangers as if walking on flat ground, or to weep, moan, and avoid people. This is possession by ghostly entities. In ancient times, there were five types of Shi [Corpse]. One is Fei Shi [Flying Corpse]: onset is abrupt without gradual progression, arriving suddenly in a stupor. (Shi refers to ghostly entities.) The patient suffers from stabbing pain in the heart and abdomen, panting, urgency, and distension. Two is Dun Shi [Escaping Corpse]: lingers in the muscles and blood vessels, triggered upon contact, with symptoms identical to the previous type, recurring after recovery. Three is Chen Shi [Sinking Corpse]: onset also involves severe colic in the heart and abdomen, distension, and panting; even after remission, it remains deeply entrenched in the Zang-Fu organs. Four is Feng Shi [Wind Corpse]: located in the four limbs, circulating through the meridians, characterized by cold throbbing sensations, coming and going in a daze, silently unaware of the pain site, triggered by wind exposure. Five is Fu Shi [Hidden Corpse]: hidden within the five Zang organs, persisting for years without removal; when latent, it resembles health, but upon onset, causes stabbing pain in the heart and abdomen, distension, and panting. Furthermore, various Shi Zhu are infectious energies from dead bodies, such as Tuberculosis germs, flowing through the body, causing alternating chills and fever, abdominal pain, distension, and panting, or jumping up, or pulling the waist and spine into spasms, or general heaviness, mental confusion, worsening significantly at solar term changes. Over years and months, this gradually leads to stagnation and death; after death, it transfers to others, potentially wiping out a family. All the above conditions can be treated by chopping several jin of Honeysuckle Vine and Leaves (Jinyinhua Tengye), boiling them into a thick decoction, taken three times daily until cured. Taiyi Jingshen Dan and Suhe Xiang Wan are most excellent. Yu Jiayan’s formula for treating Gui [Evil Spirits] uses Rhinoceros Horn (Xi Jiao), Antelope Horn (Ling Yang Jiao), Dragon Teeth (Long Gu), Tiger Bone (Hu Gu - note: modern substitutes used), Deer Antler Frost (Lu Jiao Shuang), Oyster Shell Powder (Mu Li Fen), Ginseng (Renshen), Astragalus (Huangqi), etc., powdered. Half a jin of mutton is decocted into a thick broth, mixed with the powder, and taken once for immediate effect. The rationale is that Gui attaches to the body, interacting with human Shen-Qi, creating an uncomfortable pressure but lacking an exit. Therefore, using remnants of spiritual animals guides the evil to attach to bones and horns, facilitating its expulsion via stool through the flavor of mutton. This explanation is quite reasonable.