典藏书目

[Formula for Expelling Parasites]

Placenta (one piece, baked dry) *Gentianae Radix* (Longdan Cao), *Glycyrrhizae Radix et Rhizoma* (Gancao) (each 2 qian), *Testudinis Carapax et Plastrum* (Biejia) (5 qian), *Rhei Radix et Rhizoma* (Dahuang), *Sophorae Flavescentis Radix* (Kushen), *Phellodendri Chinensis Cortex* (Huangbai), *Anemarrhenae Rhizoma* (Zhimu), *Fritillariae Cirrhosae Bulbus* (Beimu), *Corium Equi Mortui* (Baigupi), *Natrii Sulfas Depuratus* (Renzhongbai) (each 2.5 qian), *Platycodonis Radix* (Jiegeng), *Coptidis Rhizoma* (Huhuanglian) (2.5 qian), *Rhinocerotis Cornu* (Xijiao), *Curcumae Zedoariae Rhizoma* (Ezhu), *Natrii Sulfas* (Mangxiao) (each 1.5 qian).
Grind into fine powder, make pills the size of wutong seeds using honey, and coat with *Cinnabar* (Zhusha) powder. Each dose consists of thirty pills. For heat in the abdomen, take with warm wine before meals; for heat in the chest and diaphragm, take with warm wine after meals. This formula is applicable to both *Chuan Shi Lao Zhai* (Transmitted Corpse Consumption Tuberculosis) and other consumption diseases. Other deficiency consumptions can be cured within one month.

Skull Cap (*Tianlinggai*) (size of two fingers), *Arecae Semen* (Binglang) (five pieces), *Moschus* (Shexiang), *Ferulae Resina* (Awei), *Kansui Radix* (Gansui), *Styrax* (Anshixiang) (each 3 qian), *Cinnabar* (Zhusha) (1 qian).
Grind the above into fine powder. Each dose is 3 qian. Use fourteen stalks each of *Allii Macrostemonis Bulbus* (Xiebai) and *Allii Fistulosi Bulbus* (Congbai), two handfuls of *Artemisiae Annuae Herba* (Qinghao), *Glycyrrhizae Radix et Rhizoma* (Gancao), five cun each of *Peach Twig* (Taozhi) and *Willow Twig* (Liuzhi), one slice each of *Mori Cortex* (Sangbaipi) and *Punica Granati Radicis Cortex* (Shiliugenpi), combined with four large bowls of urine from a healthy child. Decoct in a porcelain vessel over strong fire until only one bowl remains. Strain and discard the dregs. Divide into three portions. Mix with the aforementioned powder and take at the beginning of the fifth watch (around 3-5 AM). If the patient is male, the female should decoct the medicine; if female, the male should decoct it. After taking the medicine, if there is a sensation of wanting to vomit, immediately hold a white plum in the mouth. By the end of the fifth watch, worms, foul matter, yellow fluid, and black stool must be expelled. If not expelled, take another dose after a while, and a third dose at dawn. If diarrhea persists indefinitely, take an equal amount of *Dragones Sanguis* (Longgu) and *Coptidis Rhizoma* (Huanglian) ground into powder.

*Picriae Herba* (Baiwei), *Angelicae Sinensis Radix* (Danggui) (each 1 liang), *Ginseng Radix* (Renshen), *Glycyrrhizae Radix et Rhizoma* (Gancao).
Each dose is 5 qian, decocted in water.

To treat sudden attack by "ghost strike," heart and abdomen feeling like刺 (puncturing/stabbing), bleeding from below, unconsciousness, as well as sleep paralysis where one bites their toe without awareness, and various toxic conditions.
*Gleditsiae Sinensis Spina* (Zaojiao), *Veratrum Nigrum* (Lilu), *Realgar* (Xionghuang, ground), *Alumen* (Fan, ground) (equal parts).
Take a small amount each time, blow into the nose. If no sneezing occurs, blow again. Stop when sneezing occurs.

To treat *Shi Jue* (Corpse-like Fainting) where the pulse is chaotic and resembles death.
Insert *Acori Tatarinowii Rhizoma* (Shichangpu) powder into the nose. Place *Cinnamomi Ramulus* (Guizhi) powder on the tongue. *Suhe Xiang Wan* (Styrax Pill) may also be used.

To treat *Shi Jue* with unconsciousness, cold limbs, borborygmus in the abdomen, or descending failure of phlegm-qi.
Calcined Realgar (*Yan Sha*) (0.5 liang), *Sulfur* (Liuhuang) (1 liang).
Grind each into fine powder. Each dose is 3 fen, mixed with wine and administered. After a while, administer again, and the patient will revive.
Shenrou divides *Lao Sun* (Consumption Injury) into two diseases, which is very insightful, but the naming is highly inappropriate. Predecessors named extreme deficiency consumption based solely on the depth of the disease. Whether damaging the upper, middle, or lower jiao, there were differences, but ultimately there was no specific attacking method, nor reckless tonification. It merely involved slight emphasis on yin or yang, with careful consideration of balance. As for *Lao Zhai* (Tuberculosis/Consumption), it is a separate disease involving strange pathogens. Predecessors treated it separately by adding insect-killing and toxic drugs to tonifying medicines, similar to what is described in *Bencao* as *Gui Zhu* (Ghost Injection) and *Gu Du* (Gu Poison), or what Western medicine calls roundworms, pinworms, tapeworms, and hereditary conditions. Although its root must stem from righteous qi deficiency, it is fundamentally different from deficiency injuries caused by the six excesses and seven emotions. They are originally two distinct diseases, requiring no further analysis. Shenrou distinguishes *Lao Sun* by upper and lower damage, splitting one disease into two; and he considers *Zhai* as lower damage consumption, mixing two diseases into one. However, his discussion on treating deficiency consumption, identifying sweating and bleeding as critical turning points, is indeed concise and accurate. It aligns with Zhang Shiweng's cases of deficiency consumption, directly inheriting Zhongjing's true transmission, and is far superior to those who exclusively focus on yin-nourishing and gentle-warming methods. There are indeed cases in the world where patients die rapidly due to sweating and bleeding. Zhongjing stated that "Wei Qi passing through first" and "Yin Qi passing through first" are signs of terminal collapse. This refers to abundant true qi, smooth blood vessels, and communication between Ying and Wei.
"Lao" (Fatigue/Overwork) refers to excessive exertion. The *Neijing* states: Diseases arising from the yin and yang of the four seasons often begin with overuse, whether mental labor, physical labor, sexual activity, or irregular eating and drinking. The key mechanism lies especially in contracting external pathogens after overuse, preventing the recovery of fatigue qi. For example, after physical labor, sweating exposes one to wind-cold externally, or thirst leads to consuming cold/raw foods internally. The pores close externally, and meridians congeal internally. The qi and blood, forced out of their proper positions, are captured by the pathogen and cannot return to their original pathways. Meridian qi and blood become exhausted, termed *Xu Lao* (Deficiency Fatigue). At this stage, if treated urgently and correctly, recovery can be swift because the mechanism is still responsive. Delaying treatment causes the mechanism to dull and the momentum to break. Yin and yang opening and closing lose their pivot. True qi and pathogenic factors clash chaotically and attract each other. Zang-fu organs and muscles diminish, termed *Lao Sun* (Consumption Injury). The terms *Fu Lian* and [missing character] originate from this. Because exhaustion follows exhaustion, renewal is impossible. True qi of the five zang organs fails to support each other. With the changing of the four seasons, yin and yang exhaust, bones wither, marrow dries up, form degenerates, color fades, reaching a point of no return, termed *Lao Ji* (Extreme Consumption). At this stage, rescue is only possible if the constitution was originally strong, root qi remains latent, muscle wasting is not total, and the chi pulse is still tight and unbroken, despite being caused specifically by pathogenic injury or medication error. Treatment must understand the principles of the mutual generation of the Five Elements, the interdependence of organ qi and heavenly qi, waiting patiently for cyclical response. If the general trend declines daily without opportunity for rotation, what can mediocre practitioners do? Whenever the body is tired, prone to lying down, unable to turn over, accompanied by chills and fever resembling malaria but without sweat, loose stools with abdominal pain and red face, chest bi with qi obstruction but no vomiting, these are extremes of disconnection between upper/lower and internal/external, indicating exhaustion of both yin and yang. In the treatment method, when qi and blood are initially exhausted, prioritize moving qi, assisted by moving blood, or slightly add sour-astringents or slightly add bitter-hardeners. Dongyuan's methods of sweet-warm to remove heat and ascending-yang to scatter fire can be applied at this stage. Once muscles have diminished, use substances of flesh and blood, prioritizing blood tonification, assisted by moving qi and blood. Bitter, sour, hardening, and astringent methods come later. When reaching extreme consumption, the methods do not exceed this, but dietary regulation, careful living habits, and diligent guidance exercises are particularly important. The human body is a flesh-and-blood entity. Deficiency consumption accumulates over time and certainly cannot be effectively cured by herbs alone in a day or night. The nuances of advancement and retreat lie beyond mere appearances. During the turning point, when qi transformation is about to flow but has not yet done so, there are often images of conflict and rejection, such as chest bi with qi obstruction, fullness in the middle, reduced appetite, dizziness, irritability, cough with much phlegm, distension and pain in tendons and bones, swelling of skin and flesh, nasal congestion with muffled voice, alternating chills and fever, etc. These symptoms change repeatedly and unpredictably. Even when sweating and bleeding occur, indicating a major shift in the mechanism, fluctuations may still occur. The more frequent the fluctuations, the faster the turning point. It entirely depends on the patient and physician observing carefully and contemplating quietly. Those who warn against flesh-and-blood substances as being cloying, or use them improperly leading to stagnation, are acting contrary to reason. Being pleased when symptoms decrease and worried when they transform shows a lack of true insight, causing missed opportunities in medication, which is even more contrary to reason. Among all diseases under heaven, none exhibit greater variability in condition or subtlety in treatment than deficiency consumption. In the category of tuberculosis/consumption, although conditions are bizarre and dangerous, there are not so many variations, nor such complex treatments. Reading books and practicing clinically, with careful contemplation, one will silently understand the difficulties and ease.