死生非神圣不能洞其机关，疾病无明医亦不能决其凶吉。匪则使人疑或决断不常，予异授吕祖一枝梅，真
仙方也，不敢私秘，一例刊注以传概世云。
吕祖一枝梅
堪羡吕祖一枝梅 芭豆萆仁灵脂随
雄麝银朱朱砂等 识死知生不改移
治大人男妇、小儿、新久诸病生死难定之间，用药芡实大一饼贴印堂之中，点官香一枝，香尽去药，以后
一时许，药处有
红斑晕色肿气飞散，谓红霞捧日；病虽危笃，其人不死。如贴药处一时后无肿无红，皮肉照旧不变，谓白雪漫
野；病虽轻浅，终归冥路。小儿急、慢惊风，一切老幼痢疾俱贴之，红肿即愈。此方用之可预知生死也。
朱砂（三钱） 银朱（一钱五分） 五灵脂（三钱） 麝香（二分） 萆麻仁（五分） 雄黄 芭豆仁
（各五钱，不去油）
上各研细，于端午日净室中午时共研，加油胭脂为膏，瓷盒收藏。……临用豆大一丸捏饼贴印堂中，其功
立见，用过饼送入河中。
古人朴实，其七情干涉者少，而从风、寒、暑、湿外感凝滞者多。故设仙方活命饮攻散所滞之肿，服此得
效者十常八、九，乃患者五脏不虚耳。今人穿凿太过，七情烦扰之甚，而五内无有不伤，每见此症曾服过此药，
其疮必不起发，脾胃再无不损，若疮不起发，脾胃伤败，患者岂有得生。……今之治法，不论首尾标本，先必
固脾胃，次行托药，谓本立而道生，病无不活。予见如此，幸同道者察焉。
死生之理，非神圣之人不能洞察其奥秘；疾病吉凶，若无明医亦无法决断。否则，只会让人产生疑虑或导致判断反复无常。我受吕祖传授“一枝梅”方，此乃真正的仙方，不敢私自秘藏，特将其刊印注释以流传于世。
吕祖一枝梅
令人羡慕吕祖的一枝梅，巴豆、蓖麻仁、五灵脂相随。
雄黄、银朱、朱砂等药配合，识得生死规律便不会改变。
治疗大人男女、小儿，以及新病久病在生死难定之际，用药如芡实大小的一块饼，贴敷于印堂穴正中，点燃一支官香。待香燃尽后去掉药饼，约过一个时辰，若贴药处出现红斑晕色、肿气飞散，称为“红霞捧日”；此时病虽危重，患者也不会死亡。如果贴药处过一个时辰后无肿胀无发红，皮肉照旧不变，称为“白雪漫野”；此时病虽轻浅，最终也难免一死。小儿急惊风、慢惊风，以及一切老幼痢疾均可贴敷此方，红肿消退即愈。此方可用于预知生死。
朱砂（三钱） 银朱（一钱五分） 五灵脂（三钱） 麝香（二分） 蓖麻仁（五分） 雄黄 巴豆仁（各五钱，不去油）
以上各药研细，于端午节净室中午时共同研磨，加入油胭脂制成膏剂，用瓷盒收藏。……临用时取如豆大一丸捏成饼状贴于印堂穴中，功效立见，用过的药饼需送入河中。
古人朴实，受七情（喜、怒、忧、思、悲、恐、惊）干扰较少，而因风、寒、暑、湿等外感邪气凝滞者较多。因此设立仙方活命饮来攻散所凝滞的肿痛，服用此方有效的十有八九，这是因为患者五脏不虚的缘故。今人生活穿凿太过，七情烦扰甚重，且五脏没有不受伤的。常常见到这类病症曾服用过此药，疮疡必定不能起发，脾胃再无不受损的。如果疮疡不起发，脾胃伤败，患者岂能存活。……现在的治法，不论病程首尾标本，先必须固护脾胃，其次使用托毒透脓的药物，所谓根本确立则道术自生，病无不死。我见到如此情况，希望同道者明察。
The principles of life and death cannot be thoroughly understood by anyone other than the sacred and divine; the auspicious or ominous outcome of diseases cannot be determined without a skilled physician. Otherwise, it only leads to people's doubts or inconsistent judgments. I received the "One Branch Plum" prescription from Lü Zu (Lü Dongbin), which is truly an immortal prescription. I dare not keep it secret privately, but have had it printed and annotated to spread it to the world.
Lü Zu's One Branch Plum
Worthy of envy is Lü Zu's One Branch Plum, with Croton seed, Ricinus communis seed, and Trogopterus dung following.
Realgar, Silver cinnabar, and Cinnabar are equal in use; recognizing life and death, one does not shift.
For treating adults (male and female), children, and various new or chronic illnesses where the outcome of life and death is uncertain, apply a cake-sized pill (the size of an Euryale ferox seed) to the center of Yintang (Ex-HN3). Light one stick of official incense. When the incense burns out, remove the medicine. After about one hour, if red spots, halos, swelling, and qi disperse at the application site, it is called "Red Clouds Embracing the Sun"; although the illness is critical, the patient will not die. If after one hour there is no swelling or redness, and the skin and flesh remain unchanged, it is called "White Snow Covering the Field"; although the illness is mild, the patient will ultimately pass away. For pediatric acute convulsion, slow convulsion, and all types of dysentery in old and young, apply this formula; redness and swelling will subside, leading to recovery. This formula can be used to predict life and death.
Cinnabar (3 qian) / Silver cinnabar (1.5 qian) / Trogopterus dung (3 qian) / Moschus (2 fen) / Ricinus communis seed (5 fen) / Realgar / Croton seed (each 5 qian, oil not removed)
Grind each ingredient finely. On the Dragon Boat Festival day, at noon in a clean room, grind them together. Add oil and rouge to make a paste, and store in a porcelain box. ... When using, take a pill the size of a bean, shape it into a cake, and apply it to Yintang (Ex-HN3). The effect will be seen immediately. The used cake must be thrown into a river.
Ancient people were simple and honest, with fewer disturbances from the Seven Emotions (joy, anger, worry, thought, sadness, fear, fright), but more stagnation caused by external pathogens such as wind, cold, summerheat, and dampness. Therefore, the Immortal Prescription for Awakening Life was established to attack and dissipate stagnant swellings. Eight or nine out of ten patients who took this prescription showed efficacy, because their five zang organs were not deficient. Modern people are overly complex, suffering greatly from emotional disturbances, and their internal organs are invariably injured. I often see that for such conditions, if this medicine has been taken, the sores certainly fail to rise and suppurate, and the spleen and stomach are inevitably damaged. If the sores fail to rise and the spleen and stomach are ruined, how can the patient survive? ... Current treatment methods, regardless of the beginning or end, root or branch, must first strengthen the spleen and stomach, then administer drugs to support and expel toxins. It is said that when the root is established, the way arises, and no disease remains incurable. I observe this situation and hope my colleagues will pay attention.