《宝鉴》曰∶师尼之病，自古未有言者。昔太仓公与褚澄略而论及，另立方药，难比妻
外家之治。寡居独阴无阳，欲心萌而多不遂，是以阴阳交争，乍寒乍热，全类温疟，久则为劳
。孟子正谓无夫曰寡，如师尼丧夫之妇，欲男子而不可得，恹恹成病也。易曰∶天地
，万物化醇，男女媾精，万物化生。孤阴独阳可乎？若此偏者，久久经闭，为白淫痰逆，头
风膈气，痞闷面 ，瘠瘦之病，诊其脉，独肝脉弦出寸口，而上鱼际。究其脉源，皆血盛而
得。经曰∶男子精盛则思室，女子血盛则怀胎。盖男子以精为主，妇人以血为主。若阴阳和
，岂成病耶？且妇人乃众阴所集，常与湿居，贵乎血盛气衰者也。血盛气衰是谓从，从则百
疾不生，血衰气盛是谓逆，逆则灾害至矣。且妇人嗜欲多于丈夫，生病倍于男子。及其病也
，比之男子十倍难疗，尤不可不考。若是四时节气，喜怒忧思，饮食房劳为患者，悉与丈夫
同也。有如七症八瘕，九痛十二带下，产蓐，乃男子所无之证，此其生病倍于男子也。又况
慈怨爱憎，嫉妒忧恚，抑郁不能自释，为病深固者，所以治疗十倍难于男子也。由是妇人别
立方焉。倘能推其所自而调之，可谓尽善尽美矣。
人有五脏，中有七神，禀五行秀气而生，皆承神气，所以保养。若阴阳调和，则脏腑强
盛，鬼魅不能伤之；若摄护失节而血气衰，鬼邪侵伤，故妇人梦中多与鬼魅交通，由脏腑虚
，神不守舍，故鬼气得为病也。其状不欲见人，如有对忤，或时独笑，或时悲泣者是也。其
脉伏迟，或如鸟啄，皆鬼邪为病也。又脉来绵绵，不知度数者，颜色不变，亦此候也。昔戴
人曾治一妇，年三十四岁，夜梦与鬼神交，惊怕异常，及见神堂鬼府，舟楫桥梁，如此一十
五年，竟不娠孕，巫祈觋祷，无所不致，钻肌灸肉，孔穴万千，黄瘦发热，引饮中满脚肿，
诊其两手，寸脉皆沉而伏，知胸中有痰实也。此其阳火盛于上，阴水盛于下。鬼神者阴之灵
，神堂者阴之所，舟楫桥梁水之用。病当三涌三泄三汗，不旬日而无梦，一月而有娠。戴人
治效，已载于书，信不巫矣。且寡妇尼僧，夜梦交通，邪气交感，久作症瘕，或成鬼胎，以
茯神散桃仁丸治之。又有一秘方熏药，开列于后。
松脂（三两，炒干，另研） 雄黄（一两，另研）
上二味为末，熔化安息香和丸，用虎爪和匀和弹子大。令患人裸其身，坐焙笼上，四围
以衣遮盖，下用火炉烧药，一丸熏之，甚者不过五丸。
《脉经》（此处指代相关医籍，原文作《宝鉴》，通常指《古今医统大全》或类似汇编，此处依原文直译）中说：尼姑和寡妇这类人的疾病，自古以来很少有人提及。过去太仓公（淳于意）与褚澄曾简要讨论过，另外制定了专门的方药，其治疗方法难以与普通妻子的病症相比。寡居的女性独阴无阳，欲望萌动却多不能遂愿，因此导致阴阳交争，出现忽冷忽热的症状，完全类似于温疟，时间久了就会演变成虚劳病。孟子所说的“无夫曰寡”，就像尼姑或丧夫的妇女，渴望男子而不可得，郁郁寡欢而成病。《易经》说：“天地氤氲，万物化醇；男女媾精，万物化生。”孤阴或独阳能行吗？像这样偏颇的情况，久而久之会导致闭经，出现白带异常、痰饮上逆、头风、膈气、胸脘痞闷、面色萎黄、身体消瘦等疾病。诊察他们的脉象，发现肝脉弦硬且超出寸口，向上延伸至鱼际部位。探究其脉象根源，都是因为血气旺盛所致。《内经》说：“男子精盛则思室，女子血盛则怀胎。”大概男子以精为主，妇女以血为主。如果阴阳调和，怎么会生病呢？况且妇女是众阴汇聚之处，常与湿气相伴，贵在血盛而气衰。血盛气衰叫做“从”，从则百病不生；血衰气盛叫做“逆”，逆则灾祸到来。况且妇人的嗜欲多于丈夫，生病的倍数也高于男子。等到她们生病时，比男子难治十倍，尤其不可忽视考察。如果是因四季节气变化、喜怒忧思、饮食房劳等因素导致的疾病，都与男子相同。如果有如七症八瘕、九痛、十二种带下病、产褥期疾病等，这是男子所没有的症状，所以妇女生病的情况比男子复杂。更何况妇女心中常有怨恨爱憎、嫉妒忧愤，抑郁而不能自我排解，导致病情深重顽固，所以治疗起来比男子难十倍。因此，妇女需要另立专门的治疗方案。如果能够推究病因并加以调理，可以说是尽善尽美了。
人拥有五脏，其中藏有七神，禀受五行秀气而生，都依赖神气来保养。如果阴阳调和，则脏腑强盛，鬼魅不能伤害；如果摄护失节导致血气衰弱，鬼邪侵伤，所以妇女在梦中常与鬼魅交合，这是由于脏腑虚弱，神不守舍，所以鬼气得以为病。其症状表现为不想见人，好像与人顶撞，有时独自发笑，有时悲伤哭泣，就是这种情况。其脉象伏迟，或者像鸟啄米一样断续，都是鬼邪为病的表现。又如果脉象绵绵不断，不知节拍度数，脸色没有明显变化，也是这种征候。过去戴人（张从正）曾治疗一位妇女，三十四岁，夜里梦见与鬼神交合，惊恐害怕异常，甚至见到神堂鬼府、舟楫桥梁，如此持续十五年，竟然不能怀孕，求巫祈祷，无所不用其极，钻肌灸肉，穴位万千，导致面黄肌瘦、发热、口渴引饮、胸中胀满、脚肿。诊察她的两手，寸脉皆沉而伏，知道胸中有痰实阻滞。这是阳火盛于上，阴水盛于下。鬼神属于阴之灵，神堂属于阴之所，舟楫桥梁属于水之用。此病应当采用三次涌吐、三次泻下、三次发汗的方法，不到十天就没有了梦，一个月就怀孕了。戴人的治疗效果，已经记载在书中，确实不是靠巫术就能治愈的。况且寡妇和尼姑，夜间梦见交合，邪气交感，日久形成症瘕，或者形成鬼胎，用茯神散桃仁丸治疗。又有一个秘方熏药，开列在后面。
松脂（三两，炒干，单独研磨） 雄黄（一两，单独研磨）
以上两味药研成粉末，熔化安息香调和制成丸药，用虎爪（可能指某种工具或辅助物，此处保留原名）混合均匀，做成弹子大小的丸剂。让病人裸露身体，坐在焙笼上，四周用衣服遮盖，下面用火炉烧药，一丸熏蒸，严重的不过五丸。
According to the *Baojian* (Mirror of Precious Prescriptions): The diseases of nuns and widows have rarely been discussed since ancient times. In the past, Tai Cang Gong (Chunyu Yi) and Chu Cheng briefly discussed them and formulated separate prescriptions; their treatment methods are difficult to compare with those for ordinary wives. Widows live in solitude with yin but without yang; when desires arise, they are often unfulfilled, leading to a struggle between yin and yang. This manifests as alternating chills and fever, resembling warm malaria (Wen Nue). If prolonged, it evolves into consumptive disease (Lao). Mencius stated that "a woman without a husband is called a widow," referring to nuns or widowed women who desire men but cannot attain them, becoming ill due to depression and frustration. The *I Ching* states: "When heaven and earth interact, all things become pure and substantial; when male and female combine their essence, all things are born." Can isolated yin or solitary yang suffice? Such imbalance, if persistent, leads to amenorrhea, leukorrhea (Bai Yin), rebellious phlegm, cephalalgia (Tou Feng), diaphragmatic qi stagnation, chest fullness, sallow complexion, and emaciation. Upon pulse diagnosis, the liver pulse is wiry and extends beyond the cunkou position upward toward the fish-bi area. Investigating the origin of these pulses reveals they stem from abundant blood. The *Classic of Difficult Issues* states: "When a man's essence is abundant, he desires sexual intercourse; when a woman's blood is abundant, she conceives." Generally, men prioritize essence, while women prioritize blood. If yin and yang are harmonious, how could illness occur? Moreover, women are the gathering place of all yin, often associated with dampness, and thrive when blood is abundant and qi is subdued. Abundant blood and subdued qi constitute "following" (Cong); following ensures no hundred diseases arise. Scanty blood and excessive qi constitute "reversal" (Ni); reversal brings disaster. Women have more desires than men and suffer illnesses at double the rate. When ill, they are ten times harder to treat than men, warranting careful examination. Conditions caused by seasonal changes, emotions (joy, anger, worry, thought), diet, or sexual fatigue are similar to those in men. However, conditions such as seven types of masses, eight types of accumulations, nine types of pain, twelve types of leukorrhea, and postpartum disorders are unique to women, making their pathology more complex. Furthermore, women often harbor resentment, love, hate, jealousy, and sorrow, unable to release their depression, leading to deep-seated and stubborn illnesses, making treatment ten times more difficult than for men. Therefore, separate prescriptions for women are necessary. If one can trace the cause and regulate it, the result will be perfect.
Humans possess five zang organs, within which reside the seven spirits. Born from the refined qi of the five elements, they rely on spiritual energy for nourishment. If yin and yang are harmonious, the zang-fu organs are strong, and ghosts/demons cannot harm them. If preservation is irregular and blood/qi decline, evil ghosts invade. Thus, women often dream of sexual intercourse with ghosts/demons because the zang-fu are deficient, the spirit does not guard its residence, and ghostly qi causes disease. Symptoms include aversion to seeing people, as if confronting an adversary, occasional spontaneous laughter, or sudden weeping. The pulse may be hidden and slow, or intermittent like a bird pecking, indicating ghost/evil pathology. A continuous, indeterminate pulse with unchanged facial color is also a sign. Previously, Dai Ren (Zhang Congzheng) treated a thirty-four-year-old woman who dreamed of intercourse with ghosts/spirits nightly, experiencing extreme fear, visions of spirit halls and ghost mansions, boats, and bridges for fifteen years, resulting in infertility. She sought every possible exorcism, drilling skin and moxing flesh at thousands of acupoints, leading to sallow complexion, fever, polydipsia, chest fullness, and leg edema. Her cunkou pulses were both deep and hidden, indicating phlegm-solidity in the chest. This was excess fire above and excess water below. Ghosts/spirits belong to the spirit of yin; spirit halls are the abode of yin; boats/bridges utilize water. The treatment required three rounds of emesis, three rounds of purgation, and three rounds of sweating. Within ten days, the dreams ceased; within a month, pregnancy occurred. Dai Ren's efficacy is recorded in books, proving it was not cured by witchcraft alone. For widows and nuns dreaming of intercourse due to evil qi interaction, leading to masses or "ghost fetuses," use Fushen San Tao Ren Wan. Another secret fumigation prescription follows:
Pine Resin (San liang, stir-fried dry, separately ground) Realgar (Yi liang, separately ground)
Grind the two ingredients into powder, melt Benzoin (Anxi Xiang) to mix and form pills, blending evenly to the size of a bullet. Let the patient sit naked on a warming cage, cover the surroundings with clothes, burn the medicine under the cage with a stove, using one pill for fumigation; severe cases may use up to five pills.