时时前后血，病名谓何，何以得之？（支满者，满如支膈也。肺主气，其臭腥。肝主血，其
臭臊。肺气不能平肝，则肝肺俱逆于上，浊气不降，清气不升，故闻腥臊而吐清液也。口中
唾血，血不归经也。四支清冷，气不能周也。头目眩晕，失血多而气随血去也。血气既乱，
故于前阴后阴，血不时见，而月信反无期矣。）岐伯曰∶病名血枯，此得之年少时，有所大
脱血。若醉入房，中气竭，肝伤，故月事衰少不来也。（血枯者，月水断绝也。致此之由，
其源有二。一则以少时有所大脱血，如胎产既多，及崩淋吐衄之类。一则以醉后行房，血盛
而热，因而纵肆，则阴精尽泄，精去则气去，故中气竭也。夫肾主闭脏，肝主疏泄，不惟伤
肾，而且伤肝。及至其久，则三阴俱亏，所以有先见诸症，如上文所云，而终必至于血枯，
则月事衰少不来也。此虽以女子为言，若丈夫有犯前证，亦不免为精枯之病，则劳损之属皆
是也。）帝曰∶治之奈何，复以何术？（复者，复其血气之原也。）岐伯曰∶以四乌贼骨，一
茹二物并合之，丸以雀卵，大如豆。以五丸为后饭，饮以鲍鱼汁，利肠中，及伤肝也。（乌
茹，即兰茹，王冰言取其能散恶血以通经脉。雀，即麻雀也。雀卵气味甘温，能补益精血
，主男子阴痿不起，故可使多精有子，及女子带下，便溺不利。后饭者，先药后饭也。鲍鱼
，即今之淡干鱼也。诸鱼皆可为之，惟石首鲫鱼者为胜，其气味辛温无毒。鱼本水中之物，
故其性能入水脏，通血脉，益阴气，煮汁服之，能同诸药通女子血闭也。以上四药，皆通血
脉。血主于肝，故凡病伤肝者，亦皆可用之。苏颂曰∶本草诸药并不治血枯，而经法用之，
是攻其所生所起尔。时珍曰∶今人知雀卵能益男子阳虚，不知能治女子血枯，盖雀卵益精血
尔。按 茹，甲乙经及太素，新校正李氏纲目，俱作兰茹，独张景岳以为即茜草也。以茜草
一名茹 ，能止血治崩，又能活血通经脉也，存之以备参考。）
以生铁洛为饮，治阳厥，素问病能论，帝曰∶有病怒狂者，此病安生？（怒狂者，多怒
而狂也，即骂詈不避亲疏之谓。）岐伯曰∶生于阳也。（生于阳气之逆也。）帝曰∶阳何以使
人狂？岐伯曰∶阳气者，暴折而难决，故善怒也，病名曰阳厥。（阳气宜于畅达，若暴有折
挫，不得剖决，故令善怒而狂。三阳之气，厥逆上行，故名曰阳厥。）帝曰∶何以知之？岐
伯曰∶阳明者常动，巨阳少阳不动，不动而动大疾，此其候也。（阳明常动者，谓如下关、
地仓、大迎、人迎、气冲、冲阳之类，皆有脉常动者也。巨阳少阳不动者，谓巨阳惟委中、
昆仑，少阳惟听会、悬盅，其脉虽微动，而动不甚也。于其不甚动者，而动且大疾，则其常
动者更甚矣。此即阳厥怒狂之候。）帝曰∶治之奈何？岐伯曰∶夺其食即已。夫食入于阴，
长气于阳，故夺其食即已。（五味入口而化于脾，食入于阴也。藏于胃以养五脏气，长气于
阳也。食少则气衰，故节夺其食，不使胃火复助阳邪，则阳厥怒狂者可已。）使之服以生铁
洛为饮，夫生铁洛者，下气疾也。（生铁洛者，即炉冶间锤落之铁屑。用水研浸，可以为饮。
其属金，其气寒而重，最能坠热开结，平木火之邪，故可以下气疾，除怒狂也。凡药中用铁
精铁华粉针砂铁锈水之类，皆同此意。）
以泽泻术各十分，麋衔五分，合以三指撮为后饭，治酒风，素问病能论。帝曰∶有病身
热懈惰，汗出如浴，恶风少气，此为何病？岐伯曰∶病名曰酒风。（此即风论中所谓漏风也。
酒乃曲 热药所成，故令身热。湿热伤筋，纵而不收持，故懈惰。湿得热而蒸，故多汗。多
汗则气屡泄而卫虚，故恶风而少气。因酒得风而病，故曰酒风。）帝曰∶治之奈何？岐伯曰∶
以泽泻术各十分，麋衔五分，合以三指撮为后饭。（泽泻味甘咸，性微寒，能渗利湿热。术
甘苦气温，能补中燥湿止汗。麋衔，即薇衔，一名无心草。南人呼为吴风草，即鹿衔草。盖
麋鹿一类也。味苦微寒，主治风湿。十分者，倍之也。五分者，减半也。合以三指，用三指
撮合，以约其数，而为煎剂也。饭后药先，故曰后饭。）
其左角之发方一寸，燔治，饮以美酒，治尸厥。素问缪刺论曰∶邪客于手足少阴太阴
足阳明之络，此五络，皆会于耳中，上络左角。（邪客于手少阴心经，足少阴肾经，手太阴
肺经，足太阴脾经，足阳明胃经，此五络皆会于耳中，上络于左耳之额角。）五络俱竭，令
人身脉皆动，而形无知也。其状若尸，故曰尸厥。（五络俱竭，阴阳离散也。身脉皆动，筋
惕肉 也。上下离竭，厥逆气乱，昏愦无知，故名尸厥。）刺其足大趾内侧爪甲上，去端如
韭叶。（足太阴之井，隐白穴也。）后刺足心，（足少阴之井，涌泉穴也。）后刺足中趾爪甲上
各一 。（足阳明之井，厉兑穴也。 ，委伟二音，刺瘢也。）后刺手大指内侧，去端如韭叶。
（手太阴之井，少商穴也。）后刺手心主，手厥阴之井，中冲穴也。上文五络未及手心主，
而此刺之，和胸中也。）少阴锐骨之端，各一 ，立已。（谓神门穴，手少阴之 也。）不已，
以
新校正云，按陶隐居谓吹其左耳极三度，复吹其右耳三度也。） 其左角之发方一寸，燔治
，饮以美酒一杯。不能饮者，灌之立已。（发，剃同。左角之发，五络之血余也。燔治烧制
为末也，饮以美酒，助药力行血气也。补以其类，故可使尸厥立已。）
小金丹，治五疫，素问遗篇刺法论。黄帝曰∶余闻五疫之至，皆相传易，无问大小，病
状相似，不施救疗，如何可得不相移易者。（五疫，即五运疫疠之气。如何可得不相移易者，
谓
得其往，气出于脑，即不邪干。（疫疠，乃天之邪气。若吾身正气内固，则邪不可干，故不
相染也。天牝，鼻也。鼻受天之气，故曰天牝。老子谓之玄牝，是亦此义。气自空虚而来，
亦欲其自空虚而去，故曰避其毒瓦斯。天牝从来，复得其往也。盖以气通于鼻，鼻连于脑中，
流布诸经，令人相染矣。气出于脑为嚏，或张鼻泄之，则邪从鼻出，毒瓦斯可令散也。）气出
于脑，即先想心如日。（日为太阳之气，应人之心。想心如日，即所以存吾之气。壮吾之神，
使邪不能犯也。）欲将入于疫室，先想青气自肝而出，左行于东，化作林木。（心之所至，气
必至焉。故存想之，则神有所注，而气可王矣。左行于东，化作林木之壮，所以壮肝气也。
）次想白气自肺而出，右行于西，化作戈甲。（所以状肺气也。）次想赤气自心而出，南行于
上，化作焰明。（所以壮心气也。）次想黑气自肾而出，北行于下，化作水。（所以状肾气也
。）次想黄气自脾而出，存于中央，化作土。（所以壮脾气也。）五气护身之毕，以想头上如
北斗之煌煌，然后可入于疫室。（煌煌，辉耀貌。天行疫疠，传染最速。故当谨避之如此。）
又一法于立春之日，日未出而吐之。（旧注曰，用远志去心，以水煎之，饮二盏，吐之不疫
。）又一法于雨水日后，三浴以药泄汗。（谓以祛邪散毒之药，煎汤三浴，以泄其汗也。）又
一法小金丹方，辰砂二两，水磨雄黄一两，叶子雌黄一两，紫金半两。（以金箔同研之，可
为细末。）同入合中，外固了，地一尺筑地实，不用炉，不须药制，用火二十斤 之也，七
日终，（常令火不断。）候冷七日取，次日出合子。埋药地中七日，取出，顺日研之三日，炼
白沙蜜为丸，如梧桐子大。每日望东吸日华气一口，冰水下一丸，和气咽之，服十粒无疫干
也。（合子，即磁罐之属。顺日研之，谓左旋也。按此遗篇之言，乃出后人增附，法非由古，
未
（四肢胀满，感觉像有东西支撑着膈部。肺主气，其气味为腥。肝主血，其气味为臊。肺气不能制约肝木，导致肝肺之气都逆乱于上，浊气不降，清气不升，所以闻到腥臊味并吐出清稀液体。口中唾血，是因为血液不能归经。四肢清冷，是因为阳气不能周流全身。头目眩晕，是因为失血过多，气随血脱。气血既已紊乱，所以在前阴和后阴处，血液不时流出，而月经反而没有定期了。）岐伯说：这个病名叫血枯，这是因为在年少时，曾经有过大量失血的情况。或者在醉酒后进行房事，导致中气耗竭，肝脏受损，所以月经减少甚至闭经。（血枯，是指月经断绝。导致这种情况的原因有两个。一是年少时有过大量失血，如多次生育生产，以及崩漏、淋证、吐血、衄血等情况。二是醉酒后行房，此时血盛且热，如果放纵情欲，则阴精耗尽，精去则气去，所以中气衰竭。肾主闭藏五脏之精，肝主疏泄，这不仅伤了肾，也伤了肝。等到日久，三阴经都亏损，所以先出现上述各种症状，最终必然导致血枯，月经减少甚至不来。这里虽然是以女子为例，如果男子犯了前面的病症，也不免患上精枯的病，这类劳损性疾病都是如此。）黄帝问：怎么治疗？用什么方法使气血恢复？（“复”，是恢复气血的根本。）岐伯说：用四份乌贼骨，一份茹草，将这两味药混合，用麻雀卵做丸剂，大小如豆。在五丸之后服药（即饭后服），用鲍鱼汁送下，以通利肠道，并调理受伤的肝脏。（乌茹，就是兰茹，王冰说用它来消散恶血以通经脉。雀，就是麻雀。雀卵气味甘温，能补益精血，主治男子阳痿不起，所以能使男子多精有子，以及女子带下病、小便不利等症。“后饭”的意思是先吃药后吃饭。鲍鱼，就是现在的淡干鱼。各种鱼都可以制作，只有石首鱼和鲫鱼制作的最好，其气味辛温无毒。鱼本是水中的生物，所以它的性能能入水脏，通血脉，益阴气，煮汁服用，能配合其他药物通治女子血闭。以上四种药，都能通血脉。血由肝所主，所以凡是伤肝的病，也都可用此法。苏颂说：本草中的药物都不治血枯，而《内经》使用这些药，是针对病因进行治疗。李时珍说：现在的人知道雀卵能治疗男子阳虚，却不知道它能治女子血枯，因为雀卵能益精血。按：茹字，在《甲乙经》及《太素》、新校正引用的李氏《纲目》中，都写作“兰茹”，只有张景岳认为就是茜草。因为茜草一名茹草，能止血治崩漏，又能活血通经脉，存录于此以备参考。）
用生铁洛（炉中铁屑）煎水喝，治疗阳厥，《素问·病能论》记载：黄帝问：有个发怒狂躁的病人，这病是怎么产生的？（怒狂，就是容易发怒而且狂躁，也就是骂人不知避亲疏的意思。）岐伯说：这是由于阳气引起的。（生于阳气逆乱。）黄帝问：阳气怎么会使人发狂？岐伯说：阳气突然受到挫折而难以决断，所以容易发怒，这个病名叫阳厥。（阳气宜于畅达，如果突然受到挫折，不得舒展决断，所以让人容易发怒而狂躁。三阳之气，厥逆上行，所以叫阳厥。）黄帝问：怎么知道呢？岐伯说：阳明脉通常是跳动的，巨阳脉和少阳脉通常不跳动，如果不跳动的地方却跳动得很厉害急促，这就是征候。（所谓阳明常动，指的是下关、地仓、大迎、人迎、气冲、冲阳等穴位，都有脉搏常跳动的现象。巨阳和少阳不动，指的是巨阳只有委中、昆仑，少阳只有听会、悬钟，它们的脉搏虽然微动，但跳动不明显。在不怎么动的地方，却跳动得很大很急，那么常动的部位就更严重了。这就是阳厥怒狂的征候。）黄帝问：怎么治疗？岐伯说：限制他的饮食就能痊愈。食物进入体内归于阴，助长阳气，所以限制饮食就能痊愈。（五味入口由脾消化，这是食入于阴。储藏于胃以滋养五脏之气，这是长气于阳。吃得少则气衰，所以节制剥夺其饮食，不让胃火再次助长阳邪，那么阳厥怒狂就可以治愈。）让他服用生铁洛煎成的汤剂，生铁洛具有迅速降气的作用。（生铁洛，就是冶炼炉间锤落下的铁屑。用水研磨浸泡，可以做成汤饮。它属金，气寒而重，最能坠热开结，平抑木火之邪，所以可以降气疾，消除怒狂。凡是用铁精、铁华粉、针砂、铁锈水等药物，都是同样的意思。）
用泽泻、白术各十分，麋衔五分，混合后用三指撮取作为饭后服用的汤剂，治疗酒风，《素问·病能论》记载：黄帝问：有个病人身体发热、懈怠懒惰、出汗像洗澡一样、怕风、气短，这是什么病？岐伯说：这个病名叫酒风。（这就是《风论》中所谓的漏风。酒是由曲蘖热药制成的，所以让人身体发热。湿热损伤筋脉，松弛而不能收持，所以懈怠懒惰。湿遇到热而蒸腾，所以多汗。多汗则气屡次外泄而卫气虚弱，所以怕风且气短。因为喝酒后受风而生病，所以叫酒风。）黄帝问：怎么治疗？岐伯说：用泽泻、白术各十分，麋衔五分，混合后用三指撮取作为饭后服用的汤剂。（泽泻味甘咸，性微寒，能渗利湿热。白术味甘苦，气温，能补中燥湿止汗。麋衔，就是薇衔，又名无心草。南方人叫它吴风草，就是鹿衔草。因为麋和鹿是一类动物。味苦微寒，主治风湿。十分就是加倍，五分就是减半。合用三指撮，是用三指撮合，以大约确定数量，作为煎剂。饭后服药在先，所以叫后饭。）
取左侧头顶的一寸头发，烧焦研末，用美酒送服，治疗尸厥。《素问·缪刺论》说：邪气侵犯手少阴、足少阴、手太阴、足太阴、足阳明这五条络脉，这五络都交会于耳中，向上联络左额角。（邪气侵犯手少阴心经、足少阴肾经、手太阴肺经、足太阴脾经、足阳明胃经，这五络都交会于耳中，向上联络于左耳的额角。）五络都衰竭，让人全身脉搏都跳动，但形体无知觉。这种状态像尸体一样，所以叫尸厥。（五络俱竭，阴阳离散。全身脉搏跳动，筋肉跳动。上下离绝，厥逆气乱，昏愦无知，所以叫尸厥。）针刺足大趾内侧指甲上，距离边缘如韭菜叶宽的地方。（这是足太阴脾经的井穴，隐白穴。）随后针刺足心。（这是足少阴肾经的井穴，涌泉穴。）随后针刺足中趾指甲上各一处。（这是足阳明胃经的井穴，厉兑穴。 ，读音同“委伟”，指刺后的瘢痕。）随后针刺手大指内侧，距离边缘如韭菜叶宽。（这是手太阴肺经的井穴，少商穴。）随后针刺手心主，即手厥阴心包经的井穴，中冲穴。上文提到的五络未涉及手心主，而这里针刺它，是为了调和胸中。（神门穴，是手少阴心经的 穴，此处原文可能有缺漏或异文，新校正云：据陶弘景说，吹其左耳极三次，再吹其右耳三次。）取左侧头顶的一寸头发，烧焦研末，用一杯美酒送服。不能喝的，灌下去也能立刻痊愈。（发，同剃。左角的头发，是五络的血之余。烧焦研成末，用美酒送服，借药力运行气血。以同类补同类，所以能使尸厥立刻痊愈。）
小金丹，治疗五疫，《素问遗篇·刺法论》记载：黄帝说：我听说五疫到来，都会互相传染，不论老少，病症相似，如果不施救治疗，怎么能做到不互相传染呢？（五疫，就是五运疫疠之气。怎么能做到不互相传染，是说如果能守住正气，气出于脑，就不会被邪气干扰。（疫疠，是天的邪气。如果我们自身正气内固，那么邪气就不能侵犯，所以不互相传染。天牝，指鼻子。鼻子接受天的气息，所以叫天牝。老子称之为玄牝，也是这个意思。气从空虚而来，也希望它从空虚而去，所以叫避开毒瓦斯。从天牝进来，再从那里出去。大概因为气通于鼻，鼻连着脑中，流布到各条经络，让人互相传染。气出于脑表现为打喷嚏，或者张开鼻子排出，那么邪气就从鼻而出，毒瓦斯就可以散去了。）气出于脑，就要先想象心如太阳。（日为太阳之气，对应人的心。想象心如太阳，就是为了保存我的气，壮大我的神，使邪气不能侵犯。）想要进入疫室，先想象青气从肝出来，向左运行到东方，化作林木。（心之所至，气必至。所以存想它，神就有专注之处，气就可以旺盛。向左运行到东方，化作林木的壮盛，以此来壮肝气。）接着想象白气从肺出来，向右运行到西方，化作戈甲。（这是形容肺气。）接着想象赤气从心出来，向南运行到上方，化作火焰光明。（这是壮心气。）接着想象黑气从肾出来，向北运行到下方，化作水。（这是形容肾气。）接着想象黄气从脾出来，存留于中央，化作土。（这是壮脾气。）五气护身完毕后，想象头上像北斗星那样辉煌明亮，然后才可以进入疫室。（煌煌，辉耀的样子。天行疫疠，传染最快。所以要谨慎地这样避免。）
另一种方法是在立春那天，日出之前吐痰。（旧注说：用远志去心，用水煎煮，喝两盏，吐出来就不染疫。）又一种方法是在雨水日后，用药物洗浴三次以泄汗。（谓用祛邪散毒的药物，煎汤洗浴三次，以泄出体内的汗液。）又一种方法是小金丹方：辰砂二两，水磨雄黄一两，叶子雌黄一两，紫金半两。（用金箔一起研磨，可成为细末。）一同放入合子中，外面封固好，在地上挖一尺深夯实，不用炉子，不需要药制，用火二十斤煅烧它，七天结束，（常让火不断。）等冷却七天后取出，第二天拿出合子。把药埋在地下七天，取出，顺方向研磨三天，炼白沙蜜为丸，大小如梧桐子。每天面向东方吸一口日华气，用冰水送下一丸，和气咽下，服用十粒就没有疫病干扰了。（合子，就是磁罐之类。顺方向研磨，谓左旋。按：这段遗篇的话，乃是后人增附，方法并非源自古代，未……）
(When there is intermittent bleeding from both the anterior and posterior orifices, what is the name of this disease, and how does it arise? [Fullness in the limbs feels like something supporting the diaphragm. The Lung governs Qi, its odor is fishy. The Liver governs Blood, its odor is musky. When Lung Qi cannot subdue Liver Wood, causing both Liver and Lung Qi to rebel upwards, turbid Qi fails to descend and clear Qi fails to ascend; thus, one smells fishy and musky odors and vomits clear fluid. Saliva mixed with blood indicates that Blood fails to return to its vessels. Cold limbs indicate that Yang Qi fails to circulate throughout the body. Dizziness of the head and eyes results from excessive blood loss, where Qi departs with the Blood. Since Qi and Blood are disordered, blood appears intermittently from the anterior and posterior yin orifices, while menstruation becomes irregular.] Qibo said: This disease is named "Blood Depletion" (Xue Ku). It arises from a history of significant blood loss during youth. Or, it may result from sexual intercourse while intoxicated, leading to exhaustion of Middle Qi and injury to the Liver, causing menstrual flow to diminish or cease. [Blood Depletion refers to the cessation of menstruation. There are two main causes for this. First, significant blood loss in youth, such as from multiple pregnancies, metrorrhagia, menorrhagia, hematemesis, or epistaxis. Second, sexual activity after intoxication; when blood is abundant and hot, indulgence exhausts Yin Essence. When Essence is lost, Qi is lost, leading to exhaustion of Middle Qi. The Kidney governs the closure of the Zang organs, while the Liver governs free flow. This injures not only the Kidney but also the Liver. Over time, the Three Yin meridians become deficient, presenting first with the symptoms mentioned above, eventually leading to Blood Depletion and amenorrhea. Although described here regarding women, if men suffer from these conditions, they will inevitably develop Essence Depletion, which falls under the category of consumptive diseases.] The Emperor asked: How should it be treated? What method restores the condition? [To "restore" means to restore the origin of Qi and Blood.] Qibo said: Use four parts of Sepia Cuttlebone (Wuzeiguz) and one part of Rubia Cordifolia (Ruyu). Combine these two substances and form pills using sparrow eggs, sized like beans. Take five pills after meals, washed down with cuttlefish juice, to promote intestinal motility and treat liver injury. [Rubia Cordifolia, also known as Lanyu, is used by Wang Bing to dissipate bad blood and unblock meridians. Sparrow eggs have a sweet and warm nature, benefiting Essence and Blood, treating male impotence, promoting fertility, and addressing leukorrhea and difficult urination in women. "After meals" means taking medicine before eating. Cuttlefish (Baoyu) refers to dried salted fish. Various fish can be used, but those from Sciaenidae or Carassius auratus are superior; they are pungent, warm, and non-toxic. As aquatic creatures, their properties enter the Water organ, unblock blood vessels, and benefit Yin Qi. Boiled juice taken with other medicines can treat female blood obstruction. All four ingredients promote blood circulation. Since Blood is governed by the Liver, this formula is applicable to any disease injuring the Liver. Su Song noted that Materia Medica herbs do not typically treat Blood Depletion, but the Classic uses them to address the root cause. Li Shizhen stated that while people know sparrow eggs treat male Yang deficiency, they fail to recognize their efficacy in treating female Blood Depletion due to their ability to benefit Essence and Blood. Note: In the *Jia Yi Jing*, *Tai Su*, and Li Shi Zhen's *Bencao Gang Mu*, "Ru" is written as "Lan Ru". Zhang Jingyue identified it as Rubia cordifolia (Qiancao), which stops bleeding and activates blood/unblocks meridians. This is recorded for reference.]
Use an infusion of raw iron filings (Shengtie Luo) to treat Yang Jue (Yang Reversal). In *Su Wen: Bing Neng Lun*, the Emperor asked: A patient suffers from anger and mania; how did this disease arise? [Anger and mania involve excessive anger and madness, such as cursing without regard for kinship or distance.] Qibo said: It arises from Yang. [It originates from the rebellion of Yang Qi.] The Emperor asked: How does Yang Qi cause mania? Qibo said: When Yang Qi suffers sudden frustration and cannot be resolved, it leads to irritability; this disease is named Yang Jue. [Yang Qi should be smooth and unobstructed. Sudden frustration prevents its release, causing irritability and mania. The Qi of the Three Yang meridians rebels and ascends, hence the name Yang Jue.] The Emperor asked: How can we know this? Qibo said: The Yangming pulse is usually active, whereas the Juyang (Taiyang) and Shaoyang pulses are usually inactive. If the inactive areas show rapid and strong pulsation, this is the sign. [Yangming activity refers to pulses at Xiaguan, Dicang, Daying, Renying, Qichong, and Chongyang, which are normally palpable. Juyang and Shaoyang inactivity refers to points like Weizhong and Kunlun for Taiyang, and Tinghui and Xuanzhong for Shaoyang, where pulses are faint. If these normally quiet areas beat strongly and rapidly, the condition is severe. This is the sign of Yang Jue and mania.] The Emperor asked: How to treat it? Qibo said: Restricting food intake will cure it. Food enters the Yin and generates Yang Qi; thus, restricting food cures it. [The five flavors enter and are transformed by the Splen (Yin aspect). Stored in the Stomach, they nourish the Five Zang organs (generating Yang Qi). Reducing food intake reduces Qi; therefore, restricting diet prevents Stomach Fire from assisting Yang pathogenic factors, curing Yang Jue and mania.) Have the patient drink an infusion of raw iron filings (Shengtie Luo). Raw iron filings have a rapid descending effect on Qi. [Raw iron filings are iron chips from smithies. Soaked in water, they make a drink. They belong to Metal, are cold and heavy in nature, and excel at descending heat, resolving stagnation, and pacifying Wood and Fire pathogens. Thus, they descend rebellious Qi and eliminate mania. Other iron-based medicines like Iron Essence, Iron Flower Powder, Needle Sand, or Rust Water share this principle.]
Use equal parts (10 fen each) of Alisma Orientale (Zexie) and Atractylodes Macrocephala (Bai Zhu), plus 5 fen of Dipsacus Asperoides (Mi Xian), combined into doses measured by three fingers, taken after meals, to treat Jiufeng (Alcohol Wind). In *Su Wen: Bing Neng Lun*, the Emperor asked: A patient has fever, lethargy, profuse sweating like bathing, aversion to wind, and shortness of breath. What is this disease? Qibo said: This is named Jiufeng. [This corresponds to "Lou Feng" (Leaking Wind) in the *Feng Lun*. Alcohol is made from yeast and heat-producing agents, causing fever. Damp-heat damages sinews, causing laxity and lack of support, leading to lethargy. Heat steams dampness, causing profuse sweating. Frequent sweating depletes Qi and weakens Defensive Qi, causing aversion to wind and shortness of breath. Since the illness arises from alcohol followed by wind exposure, it is called Jiufeng.] The Emperor asked: How to treat it? Qibo said: Use 10 fen of Alisma Orientale and 10 fen of Atractylodes Macrocephala, plus 5 fen of Dipsacus Asperoides, combined into doses measured by three fingers, taken after meals. [Alisma Orientale is sweet and salty, slightly cold, promoting diuresis and draining damp-heat. Atractylodes Macrocephala is sweet, bitter, and warm, tonifying the Middle, drying dampness, and stopping sweating. Mi Xian is also known as Wei Xian or Wuxin Cao. Southerners call it Wu Feng Cao, which is Dipsacus asper (Deer Tongue Grass), related to deer. It is bitter and slightly cold, treating wind-damp. "10 fen" implies doubling the base unit; "5 fen" implies halving. Combined by three fingers, this determines the dose for decoction. Taken after meals, it is called "after meal" administration.]
Take square-inch hair from the left corner of the head, burn it to ash, and wash it down with fine wine to treat Shi Jue (Corpse Jue). *Su Wen: Miao Ci Lun* states: Pathogens invade the collaterals of the Hand-Shaoyin, Foot-Shaoyin, Hand-Taiyin, Foot-Taiyin, and Foot-Yangming. These five collaterals converge in the ear and connect upward to the left temple. [Pathogens invade the Heart, Kidney, Lung, Spleen, and Stomach meridians. These five collaterals meet in the ear and connect to the left temporal region.] When all five collaterals are exhausted, the body's pulses move, but the form is unconscious. The appearance resembles a corpse, hence the name Shi Jue. [Exhaustion of the five collaterals leads to separation of Yin and Yang. Body pulses move, muscles twitch. Upper and lower separation causes Jue reversal and chaotic Qi, leading to coma and unconsciousness, hence Shi Jue.] Acupuncture the medial side of the big toe, near the nail edge, about the width of a leek leaf. [This is the Jing-Well point of the Foot-Taiyin Spleen Meridian, Yinbai (SP1).] Then acupuncture the sole of the foot. [This is the Jing-Well point of the Foot-Shaoyin Kidney Meridian, Yongquan (KI1).] Then acupuncture the dorsal side of the second toe, near the nail edge. [This is the Jing-Well point of the Foot-Yangming Stomach Meridian, Lidui (ST45). ] Then acupuncture the medial side of the thumb, near the nail edge. [This is the Jing-Well point of the Hand-Taiyin Lung Meridian, Shaoshang (LU11).] Then acupuncture the center of the palm, the Jing-Well point of the Hand-Jueyin Pericardium Meridian, Zhongchong (PC9). The previous text did not mention the Hand-Jueyin, but here it is needled to harmonize the Chest. [Shenmen (HT7) is the Shu-Stream point of the Hand-Shaoyin Heart Meridian. New Correction notes: Tao Hongjing suggests blowing into the left ear three times vigorously, then the right ear three times.] Take square-inch hair from the left corner of the head, burn to ash, and wash down with one cup of fine wine. If unable to drink, force-feed; recovery will be immediate. [Hair is shed from the left temple, representing the surplus of blood from the five collaterals. Burning to powder and taking with wine promotes Qi and Blood movement. Using similar things to tonify allows immediate recovery from Shi Jue.]
Xiao Jin Dan (Little Golden Pill) treats Wu Yi (Five Plagues). *Su Wen Yi Pian: Ci Fa Lun* records: The Yellow Emperor said: I have heard that the Five Plagues spread easily, affecting all ages with similar symptoms. Without treatment, how can one avoid transmission? [Wu Yi refers to epidemic Qi from the Five Movements. Avoiding transmission requires securing internal Zheng Qi so that Evil cannot interfere. Air exits from the brain, preventing pathogenic invasion. Tian Pin refers to the nose, which receives Heaven's Qi. Laozi calls it Xuan Pin. Qi comes from emptiness and should leave through emptiness; thus, one avoids toxic miasma. Entering through Tian Pin and exiting back through it prevents infection. Qi connects the nose to the brain, spreading through meridians and causing contagion. Sneezing expels Qi from the brain; opening the nose disperses the toxic miasma.] To prepare, visualize the heart as the sun. [The Sun represents Solar Qi corresponding to the Heart. Visualizing the heart as the sun preserves one's Qi and strengthens Shen, preventing pathogenic invasion.] Before entering an epidemic room, first visualize green Qi emerging from the Liver, moving left to the East, transforming into forests. [Where the mind goes, Qi follows. Visualization focuses Shen and strengthens Qi. Moving left to the East strengthens Liver Qi.] Next, visualize white Qi emerging from the Lungs, moving right to the West, transforming into weapons and armor. [This describes Lung Qi.] Next, visualize red Qi emerging from the Heart, moving south to the upper region, transforming into flames. [This strengthens Heart Qi.] Next, visualize black Qi emerging from the Kidneys, moving north to the lower region, transforming into water. [This describes Kidney Qi.] Next, visualize yellow Qi emerging from the Spleen, staying in the Center, transforming into earth. [This strengthens Spleen Qi.] After completing the visualization of the Five Qi protecting the body, visualize the head shining brightly like the Big Dipper, then one may enter the epidemic room. [Brightly shining refers to radiance. Epidemics spread quickly; thus, one must guard against them carefully.]
Another method: On the day of Lichun (Start of Spring), before sunrise, induce vomiting. [Old commentary: Decoct Polygala tenuifolia (Yuanzhi) without heart, drink two cups, and vomit to prevent infection.] Another method: After Yushui (Rain Water solar term), bathe three times with medicinal herbs to induce sweating. [Decoct dispelling-pathogen and detoxifying herbs, bathe three times to sweat out pathogens.] Another method is the Xiao Jin Dan formula: Cinnabar (Chensha) 2 liang, Arsenic Trioxide (Xionghuang) 1 liang ground in water, Realgar (Cihuang) 1 liang, Zijin 0.5 liang. [Grind together with gold foil into fine powder.] Place together in a crucible (Hezi), seal externally, dig a hole one chi deep, compact the earth, do not use a furnace, no additional processing needed. Burn with fire weighing 20 jin for seven days (keep fire continuous). Wait seven days for cooling, then remove the next day. Bury the medicine in the earth for seven days, then take out. Grind clockwise for three days. Refine white sand honey into pills, size of wutong seeds. Every morning, face east, inhale one mouthful of solar Qi, swallow one pill with ice water, harmonizing Qi. Taking ten pills prevents epidemic interference. [Hezi refers to porcelain jars. Clockwise grinding means rotating left. Note: This passage from the Yi Pian is likely a later addition; the method is not ancient, and...]