治肾损骨痿，不能起于床，宜服此益精。
萆 杜仲（炒去丝） 苁蓉（酒浸） 菟丝子（酒浸，等分）
上为细末，酒煮猪腰子，捣和为丸，如梧桐子大，每服五七十丸，空心用温酒送下。
治肾肝损骨痿，不能起于床，筋弱不能收持，宜益精缓其中。
牛膝（酒浸） 萆 杜仲（炒去丝） 白蒺藜 防风 菟丝子（酒浸） 苁蓉（酒浸，
等分） 官桂（减半）
上为细末，酒煮猪腰子，捣和丸，如梧桐子大，每服五七十丸，空心用温酒送下。
牛膝 萆 杜仲（炒去丝） 白蒺藜 防风 菟丝子（酒浸） 苁蓉（酒浸） 葫芦
巴破故纸（酒炒，等分） 官桂（减半）
上为细末，将猪腰子制如食法，捣烂，炼蜜和杵丸，如梧桐子大，每服五七十丸，空心
用温酒送下，如腰痛不起甚效。
《原病式》曰∶夫怔忡为病，躁扰动烦热，扰乱而不宁，火之体也。甚于外则肢体躁扰
，甚于内则神志躁动，返覆颠倒。惟 烦心不得眠，或以烦心呕哕，而为胃冷心痰者，非也
。故烦心心痛，腹空热王，而发得食，热退而减也。或逆气动躁者，由水衰火旺，而犹火之
动也，故心胸躁动，谓之怔忪，此心血不足也。盖心主血，血乃心之主，心乃形之主，血富
则心主自安矣。多因汲汲富贵，戚戚贫贱，又思所爱触事，不意真血虚耗，心主失辅，渐成
怔忡。怔忡不已，变生诸证。舌强恍惚，善忧悲，少颜色，皆心病之候。《难经》云∶损其
心者益其荣，法当专补真血。血若富，心主有辅，无不愈者。又有风寒暑湿，闭塞诸经，令
人怔忡。又有七情过伤，加以协饮所致，遂成五饮停蓄，堙塞中脘，亦令人怔忡。当随其证
，施以治法。且如健忘者，陡然而忘其事也，皆主于心脾二经。盖心之官则思，脾之官亦主
思，此由思虑过矣。伤于心则血耗散，神不守舍；伤于脾则胃气衰惫，而虑愈深。二者皆令
人事则卒然而遂忘也。盖心主血，因血少不能养其真脏，或停饮而气郁以生痰，气既滞，脾
不得舒，是病皆由此作。然治之法，必须养其心血，理其脾土，凝神定志之剂以调理。亦当
以幽闲之处，安乐之中，使其绝于忧虑，远其六淫七情，如此日渐安矣。且夫惊悸即动悸也
。动之为病，惕然而惊，悸之为病，心下怯怯，如人所捕，皆心虚胆怯之所致也，且心者，
君主之官，神明出焉；胆者，中正之官，决断出焉。心事安逸，胆气不怯，决断思虑得其所
矣。或因事有所大惊，或闻虚响，或见异相，登高涉险，惊忤心神，气与涎郁，遂使惊悸。
惊悸不已，变生诸证。或短气悸乏，或体倦自汗，四肢浮肿，饮食无味，心虚烦闷，坐卧不
安，皆心虚胆怯之候也。人之所主心，心之所养血，心血一虚，神气不守，此惊气之所肇端
也。曰惊曰悸，其可无辞乎？惊者恐怖之谓，悸者怔忡之谓。心虚而郁痰，则或闻大声，目
击异物，遇险临危，触事丧志，心为之忤，使人有惕惕之状，是则为惊，即动悸也。此则心
虚而伤肾水，则胸中渗漉，虚气流动，水即去，心火恶之，心不自安，使人有怏怏之状，是
则为悸。惊者去之，豁痰定惊之剂，悸者去之，逐水消饮之剂，所谓扶虚不过温养心血，和
平心气而已。若一概以刚燥用工，或者心火自炎，反助风热之证，可不慎乎？且前人析为怔
忡健忘惊悸三证，名异病同，此立方之法，俾后之学人，当循规守矩，体前人之心，斯须之
间，不可造次，致伤人命，反此实医之过欤。
治疗肾损导致的骨痿，表现为无法从床上起身，适宜服用此方以益精。
萆薢、杜仲（炒去丝）、肉苁蓉（酒浸）、菟丝子（酒浸，各等分）。
以上药物研为细末，用酒煮猪腰子，捣碎混合制成丸药，大小如梧桐子，每次服用五七十丸，空腹时用温酒送服。
治疗肝肾受损导致的骨痿，表现为无法从床上起身，筋脉软弱无法收持，适宜益精并缓和其中焦。
牛膝（酒浸）、萆薢、杜仲（炒去丝）、白蒺藜、防风、菟丝子（酒浸）、肉苁蓉（酒浸，各等分）、官桂（用量减半）。
以上药物研为细末，用酒煮猪腰子，捣碎混合制成丸药，大小如梧桐子，每次服用五七十丸，空腹时用温酒送服。
牛膝、萆薢、杜仲（炒去丝）、白蒺藜、防风、菟丝子（酒浸）、肉苁蓉（酒浸）、葫芦巴、破故纸（酒炒，各等分）、官桂（用量减半）。
以上药物研为细末，将猪腰子按食用方法处理，捣烂，用炼蜜调和捣杵制成丸药，大小如梧桐子，每次服用五七十丸，空腹时用温酒送服，对于腰痛严重无法起身者效果显著。
《原病式》说：怔忡这种病，表现为躁动烦热，扰乱而不安宁，这是火的体性。在外部则肢体躁扰，在内部则神志躁动，翻来覆去。只有心烦不得睡眠，或者因心烦呕吐呃逆，而认为是胃冷心痰的，是不对的。所以心烦心痛，腹部空虚发热，进食后热退而减轻。或者气逆动躁的，是由于水衰火旺，如同火的动荡，所以心胸躁动，称为怔忪，这是心血不足。大概心主血，血是心的主宰，心是形体的主宰，血充足则心主自然安宁。多因为汲汲于富贵，忧愁于贫贱，又思念所爱之事，不经意间真血虚耗，心主失去辅助，逐渐形成怔忡。怔忡不止，变生各种证候。舌强恍惚，善于忧悲，面色少华，都是心病的征候。《难经》说：损伤心的要益其荣，法当专补真血。血如果充足，心主有辅助，没有不痊愈的。又有风寒暑湿，闭塞诸经，使人怔忡。又有七情过度伤害，加上饮酒所致，遂成五饮停蓄，堵塞中脘，也使人怔忡。应当根据证候，施以治疗方法。至于健忘，是突然忘记事情，都主要关乎心脾二经。大概心的功能在于思，脾的功能也主思，这是由于思虑过度。伤于心则血耗散，神不守舍；伤于脾则胃气衰惫，而思虑更深。两者都让人做事时突然遗忘。大概心主血，因血少不能滋养真脏，或者停饮导致气郁生痰，气既停滞，脾不得舒展，这些病都由此产生。然而治疗的方法，必须滋养心血，调理脾土，使用凝神定志的药物进行调理。也应当在幽静闲适之处，安乐之中，使其断绝忧虑，远离六淫七情，这样日渐安康。至于惊悸即动悸。动的病，惕然而惊，悸的病，心下怯怯，像被人追捕，都是心虚胆怯所致。且心是君主之官，神明出于此；胆是中正之官，决断出于此。心事安逸，胆气不怯，决断思虑得其所了。或者因为事有所大惊，或听到虚响，或见到异相，登高涉险，惊忤心神，气与涎郁结，遂使惊悸。惊悸不止，变生各种证候。或者短气悸乏，或者体倦自汗，四肢浮肿，饮食无味，心虚烦闷，坐卧不安，都是心虚胆怯的征候。人所主宰的是心，心所养的是血，心血一虚，神气不守，这是惊气的肇端。说惊说悸，岂能无辞？惊是恐怖的意思，悸是怔忡的意思。心虚而有郁痰，则或闻大声，目击异物，遇险临危，触事丧志，心为之违逆，使人有惕惕的状态，这就是惊，即动悸。这则是心虚而伤肾水，则胸中渗漉，虚气流动，水即去，心火厌恶它，心不自安，使人有怏怏的状态，这就是悸。惊者去之，用豁痰定惊的药剂；悸者去之，用逐水消饮的药剂，所谓扶虚不过温养心血，和平心气而已。若一概用刚燥药物，或许心火自炎，反助风热之证，可不谨慎吗？况且前人分析为怔忡、健忘、惊悸三证，名异病同，这是立方的方法，让后来学习的人，应当循规守矩，体会前人的用心，片刻之间，不可草率，以致伤人命，反之实为医者的过错啊。
To treat bone flaccidity (Gu Wei) caused by kidney damage, manifesting as the inability to rise from bed, it is appropriate to take this formula to nourish essence (Jing).
Bixie (Dioscorea hypoglauca Rhizome), Duzhong (Eucommia Bark stir-fried to remove silk fibers), Rongrong (Cistanche Stem soaked in wine), Tusizi (Cuscuta Seed soaked in wine, equal parts).
Grind the above ingredients into a fine powder. Boil pig kidneys in wine, mash them, and mix with the powder to make pills, sized like wu-tong tree seeds. Take 50-70 pills per dose, swallowed with warm wine on an empty stomach.
To treat bone flaccidity (Gu Wei) caused by liver and kidney damage, manifesting as the inability to rise from bed and weak tendons unable to hold or control movement, it is appropriate to nourish essence and soothe the middle jiao (Zhong Jiao).
Niuxi (Achyranthes Root soaked in wine), Bixie (Dioscorea hypoglauca Rhizome), Duzhong (Eucommia Bark stir-fried to remove silk fibers), Baijili (Tribulus Fruit), Fangfeng (Saposhnikovia Root), Tusizi (Cuscuta Seed soaked in wine), Rongrong (Cistanche Stem soaked in wine, equal parts), Guigui (Cinnamon Twig, half dosage).
Grind the above ingredients into a fine powder. Boil pig kidneys in wine, mash them, and mix to make pills, sized like wu-tong tree seeds. Take 50-70 pills per dose, swallowed with warm wine on an empty stomach.
Niuxi (Achyranthes Root), Bixie (Dioscorea hypoglauca Rhizome), Duzhong (Eucommia Bark stir-fried to remove silk fibers), Baijili (Tribulus Fruit), Fangfeng (Saposhnikovia Root), Tusizi (Cuscuta Seed soaked in wine), Rongrong (Cistanche Stem soaked in wine), Hubalu (Morphinae Semen), Poguzhi (Psoraleae Fructus, all stir-fried in wine, equal parts), Guigui (Cinnamon Twig, half dosage).
Grind the above ingredients into a fine powder. Prepare pig kidneys according to culinary methods, mash them thoroughly, and mix with refined honey to make pills, sized like wu-tong tree seeds. Take 50-70 pills per dose, swallowed with warm wine on an empty stomach. This is highly effective for severe lower back pain preventing one from rising.
The *Yuan Bing Shi* states: The disease of Zhengchong (Palpitations/Anxiety) manifests as restlessness, agitation, irritability, and heat, disturbing and unsettling the mind; this is the nature of Fire. Externally, it causes limb restlessness; internally, it causes mental agitation, tossing and turning. Only when there is heart vexation and insomnia, or heart vexation accompanied by vomiting and hiccups, should one consider cold stomach and heart phlegm; otherwise, it is incorrect. Therefore, heart vexation and heart pain, with heat in the empty abdomen that subsides after eating, indicate heat retreat and reduction. Or, if qi rebellion causes agitation, it is due to water deficiency and fire hyperactivity, resembling the movement of fire; thus, chest and heart agitation is called Zhengchong, which indicates Heart Blood deficiency. The Heart governs blood; blood is the master of the Heart, and the Heart is the master of the form. When blood is abundant, the Heart master is naturally at peace. This often arises from anxiously pursuing wealth and honor, grieving over poverty and low status, or obsessively thinking about loved ones, inadvertently depleting true blood. The Heart master loses support, gradually forming Zhengchong. If Zhengchong persists, various syndromes may arise. Tongue stiffness, trance-like states, propensity to sorrow, and lackluster complexion are all signs of Heart disease. The *Nan Jing* states: "For those damaged in the Heart, benefit their Ying (Nutritive) level; the method should focus on tonifying true blood." If blood is abundant, the Heart master has support, and recovery is certain. Additionally, wind, cold, summerheat, and dampness blocking the meridians can cause Zhengchong. Excessive emotional injury combined with alcohol consumption can lead to the accumulation of five types of fluid retention, obstructing the Zhongwan point, also causing Zhengchong. Treatment should be administered according to the specific syndrome. Regarding forgetfulness (Jianwang), it is the sudden forgetting of matters, primarily involving the Heart and Spleen meridians. The function of the Heart is thought; the function of the Spleen also governs thought. This results from excessive thinking. Injury to the Heart causes blood depletion and scattering, with the Shen (Spirit) failing to reside in its house; injury to the Spleen causes stomach qi decline and exhaustion, leading to deeper rumination. Both cause sudden forgetting during tasks. The Heart governs blood; insufficient blood fails to nourish the Zang organs. Alternatively, retained fluids cause qi stagnation and phlegm generation. With qi stagnation, the Spleen cannot relax, and these diseases arise from this. However, the treatment method must nourish Heart blood and regulate Spleen earth, using formulas that calm the spirit and stabilize willpower. One should also reside in quiet, leisurely places and live in comfort, eliminating worry and distancing oneself from the six exogenous pathogens and seven emotions, thereby gradually recovering. Palpitation (Jingji) is equivalent to Dongji (Movement Palpitation). The disease of "Dong" involves startled fear; the disease of "Ji" involves a sense of timidity in the epigastrium, as if being hunted, both caused by Heart deficiency and Gallbladder cowardice. The Heart is the Sovereign Official, from whom Shen emerges; the Gallbladder is the Official of Justice, from whom decision-making emerges. When the mind is at ease and Gallbladder qi is not timid, decision-making and thought are properly situated. Sometimes, sudden fright, hearing phantom sounds, seeing strange sights, climbing heights, or traversing dangers startle and disturb the Heart-Shen. Qi and phlegm-drool become depressed, leading to Jingji. If Jingji persists, various syndromes may arise. Shortness of breath, palpitations, fatigue, spontaneous sweating, edema of the four limbs, loss of taste, Heart deficiency with vexation, and restlessness in sitting or lying down are all signs of Heart deficiency and Gallbladder cowardice. What man governs is the Heart; what the Heart nourishes is blood. Once Heart blood is deficient, Shen-Qi does not reside, marking the beginning of Jing-Qi. How can we speak without words? "Jing" means terror; "Ji" means Zhengchong. Heart deficiency with depressed phlegm leads to startling at loud noises, seeing strange objects, facing danger, or losing resolve upon encountering events. The Heart is offended, causing a state of trembling; this is Jing, i.e., Dongji. This occurs when Heart deficiency injures Kidney Water, causing seepage in the chest, flowing of deficient qi, and departure of water. Heart Fire dislikes this, and the Heart feels uneasy, causing a sullen state; this is Ji. For Jing, use formulas to resolve phlegm and calm fright; for Ji, use formulas to expel water and eliminate fluid retention. Supporting deficiency involves merely warming and nourishing Heart blood and harmonizing Heart qi. If one uniformly uses dry and hot herbs, Heart Fire may flare up, exacerbating wind-heat syndromes; how can one not be cautious? Moreover, predecessors analyzed Zhengchong, Jianwang, and Jingji as three syndromes with different names but identical pathology. This is the method of prescribing. Let future learners follow rules and regulations, embody the intent of predecessors, and act without haste, lest they harm lives. To do otherwise is indeed the fault of the physician.