男子八岁而阳精生，十六岁而阳精泄，八八六十四而阳精竭。女子七岁而癸水生，十四岁而癸水降，七七四十九而癸水竭。余尝验之，男子之寿多阻于六十四岁之外，稍有不谨多生肿胀风痹诸疾，多损寿元，故日人生七十古来稀。女子之寿多阻于四十九岁之外，稍有不谨则多生崩淋中脘诸疾，亦多损寿元。男子能过六十八九，女子能过五十三四，则可跻上寿无难。故知命者于此耗竭之时尤宜加谨，此真人鬼关捩也。
人大怒破阴，大喜坠阳，薄气发暗，惊怖为狂，忧悲焦心，疾乃成积。人能除此五者即合于神明。五藏宁，思虑平，耳目聪明，筋骨劲强，疏达而不悖，坚强而不匮。
人生类以眠卧为宴息，饮食为颐养，不知睡卧最不可嗜，禅家以为六欲之首，嗜卧则损神气。饮食亦不可过多，饮食最能抑塞，阳气不能上升，将以养生，实以残生也。君子夙兴夜寐，常使清明在躬，淡餐少食，常使肠胃清虚，则神气周流，阴阳得位，此最养生之大要。若肄志{因缛，恣啖浓鲜，殊非调护之宜矣。
张南轩《摄生四要》云：少思以养神，少欲以养精，少劳以养力，少言以养气。窃谓此四少人不能久持耳，若久久行之则精气神自充，虽不炼养而炼养在其中。若自少而至无，至于无思、无欲、无劳、无言，此又向上一著，久久不已可证天仙，天何思何欲何劳何言。
九华真妃日：眼者身之镜，耳者体之牖，视多则镜昏，听众则牖闭；面者神之庭，发者脑之华，心悲则面焦，脑减则发素；精者体之神，明者身之宝，劳多则精散，营竞则明消。彼其所言，磨镜之石，决牖之术，童面之经，还白之法，益精之道，不过是宝精裕气耳。故日上品上药，神与气精。
邢和叔言：吾曹常须爱养精力，精力不稍足则倦，倦所临事皆勉强而无诚意，接宾客言语尚可见，况临大事乎。大抵能慎保始终者，却疾延年，老当益壮，虽有贫富之异，而荣卫冲融，四时若春，比之抱病而富且贵，已为霄壤之隔矣。况能进之不已，则非常人所可知也。
《青州录事》参军麻希宪，年九十余致仕。唐太宗问摄生术，对日：臣无他术，惟是少情寡欲节声色薄滋味而已。唐柳公度年八十有强力，人问其术，对日：平生未尝以脾胃熟生物暖冷物，以元气佐喜怒。宋吕许公为相，问服食之法于任恭惠公，公日：不晓养生之术，但中年因读《文选》有悟耳，谓石蕴玉而山辉，水含珠而川媚，许公深以为然。观此三说则养生之道可以悬解，若夫炼服食以冀长生，此则方士之妄谈，高明之士慎弗惑焉。
唐同州刺史孟诜致仕归伊阳，年虽晚暮志力如壮，尝谓所亲日：若能保身养性者，常须善言莫离口，良药莫离手。窃谓善言不离口，则德崇而德厚；良药不离手，则病去而身康，固长久之术也。然口有善言，又当身行善事，物疗身病，又当法疗心病，不尤为愈哉。
国朝道林蒋先生，偶抱赢疾。岁乙亥病益甚哕血，几不起，先生乃谢医药，借寓道林寺一室。只以一力自随闭目，跌足默坐，澄心常达，昼夜不就枕席。一日忽香津满颊，一片虚白，炯炯见前，冷然有省之间而沉疴已溘然去体矣。先生尝日：某读关洛诸书，见得万物一体，未敢自信。直到三十二三岁，因病去寺中静坐，将怕死与恋老母念头一齐断却，如此半年余，一旦忽觉此心洞然，宇宙浑属一身，呼吸痛痒毫无间隔。
宋晁文元公名迥，字明远。天资纯至，年过四十登第始娶。得炼气服形之法，谢事燕居，独处道院，不治他务。戒家人无辄有请，惟二膳有时而进，既毕即撤，若祭享然。其言日：辩不如讷，语不如默，动不如静，忙不如闲。又云：清胜于浊，静胜于动，忘胜于思，默胜于语，性胜于情，五胜习熟乃入道之渐门也。晚年耳中闻声，自言如乐中簧，以为学道灵应之验。享年八十四而卒。
宣和中，一兵偶为车轹蹩，不能行。遇一道人传以少药，步履如初。兵大感激，遍游天下，访求其人，少致谢忱。一日复遇于途，哭泣拜谢。道人日：吾施恩于人多矣，谁如子者，授以秘诀，兵遂得道。文中闻之，诣兵问道。兵日：清静是道，简易为上。文中顿若有省。噫，知清静之为道，与简易之为道，何俟他求。
王邦叔侍紫阳，为弟子，凡九年。因至罗浮，语及丹诀。紫阳日：自太极既分之后，一点灵光，人人有分，贤不加多，愚不加少。盍去静室中，思我此语，有所觉，即急来。邦叔静思至夜，紫阳诣其室，叩门。邦叔趋而出迎，紫阳笑日：吾一寻汝便见尔，两日寻他不得。遂灭所执之烛而退。邦叔大窘，坐至五更大悟，通体汗流。待旦，以颂呈紫阳：月照长江风浪息，鱼龙遁迹水天平。个中谁唱真仙子，声满虚空万籁清。紫阳问曰：谁唱谁听。邦叔遂答一诗：莫问谁，莫问谁，一声高了一声低，阿谁唱，阿谁听，横竖大干说不尽。先生有意度迷徒，急撞灵台安宝镜；镜明澄静万缘空，百万丝条处处通；斗转星移人睡定，觉来红日正当中。紫阳遂出金丹图传之邦叔，止罗浮，二十年坐化。
附胎育
男三十而娶，女二十而嫁，古之制也。今人以病男赢女为不及而毕姻，或男女病患新瘥以吉日之迫而结婚。病蛾无能茧之蚕，破蕊无结实之果。少年子女，三关情逸，五神志荡，房中分外，业种成胎，或侏儒不振，或巨首瞠目，虽具人形，实无聪慧。其次学道行淫，执法无戒，咤鬼驱神，产男生女，望望不似，余实见之，每为怜悯。
受娠之后，始终无犯，则胎气真纯。忽有灵光入梦，或有瑞气相凭，而生圣贤君子，是以古今史传分明。五祖山诫禅师慕苏老泉，而为东坡学士；武夷丹士投真漆匠之家，而产西山先生；嵩道者受史卫王之供，而出嵩之丞相。凡投胎夺舍之灵，常有神童茂异之士。故胎教之法使孕妇常观良金美玉瑚琏之器，山川名画之祥；又听讲诵经史传集，而使秀气入胎。欲其生而知之是乃仁术也。投胎夺舍之说吾儒所无，胎教之法自不可少。
本医药之术
形不足者补之以味，精不足者补之以气，二语乃《医门要旨》所谓。补之以味，如甘温补脾，咸寒补肾之类，人皆知之。若补之以气，人多不解。药物有味有气，如气清则入首，气浊则入足，气阳则上升，气阴则下降，气香则窜入腠理，气重则渗入血脉之类是已。虽然医者天下之神术也，必与药品轻重深浅浓淡厚薄冥会默契，然后投之所向，无不如意。若即按方处治未有不误者也。
医之用药犹将之用兵，热之攻寒，寒之攻热，此正治也。因寒攻寒，因热攻热，此因治也。子虚者补其母，母虚者益其子，培东耗西，增水抑火，或治标以救急，或治本以湔缓，譬如兵法声东击西，奔左备右，攻其所不守，守其所不攻，冲其虚，避其实，击其惰，远其锐，兵无常势，医无常形。能因敌变化而取胜者谓之神，将能因病变化而取效者谓之神医。
医者，意也。其术不尽于药石，故古人有泥丸蓑草可以济人之语。苏耽橘井食叶饮泉即愈，岂专药石也。此在医者有恒能，真心济世，不逐声利之间，则虽祝由可以已病。以我正气，却彼邪气，德行所积，随施随验，固非常理可测。若只专计刀锥之利，己心不正，安能却邪。虽已试之方珍异之药或未必验，此盖有神明助手其间，非可摈之为妄语也。
士大夫小小疾患不可轻用艾火针熨，此二法虽古人有之，但士夫有疾不能静养，多接见宾客，酬应世务。心火不宁，嗜欲多炽，不能已病，反致增疾。止须倍加颐养，不以外物萦心，止声色以清耳目，戒淫佚以养性情。苟非深痼之病，未有不已者也。
病有五：一日禀受之病，与生均生者是也；二日果报之病，伯牛之癞袁盎之疮是也；三日六淫之病，风寒暑湿燥火，外邪所侵者是也；四日七情之病，喜怒哀乐忧恐思者是也；五日金疮}颤扑，外伤者是也。外伤等证显而易晓，七情者责当在谁?六淫则亦以此而召之耳。果报之病前生今世所作，亦莫非我，若觉之，早释冤解结，庶几全生。其与生俱生之病，抑亦父母之源流，其可尽除，务在以时消息之而已。
后汉郭玉谓疗贵人有四难：自用意而不任医，一难也；将身不谨，二难也；骨节安闲不能使药，三难也；好逸恶劳，四难也。余以为此四病贵人果有之。然贵人之遇医亦有四难：远地相召，素不曾试，一难也；稍涉毒味，不敢轻用，二难也，尊高临之，医不能尽意，三难也；专任仆妾烹煮失宜，四难也。以此言之，贵人不可轻易于致病，尤须慎于服药。如夫子所谓某未达，不敢尝焉，然后可。
医家乘人之危，古经比之杀人。古经云：不恤缓急，妄索事分，杀人也；不问有无，必欲多得，杀人也；懒惰睡眠，轻视人命，杀人也；辨察不明，用药差误，杀人也；见不即治，俄至增剧，杀人也。有此五失，挟术杀人甚于挺刃。昔陈景仁妻张氏有微疾，医误投血隔之药，遂致不起，既死，魂神荡越。一日因景仁出郊，遂合为一，恍忽如狂，独歌独笑，终其身。观此，临人病患可不慎夫。
火食之人未有一生无病者，少壮之人病犹未觉，年高之人病乘其所甚而现，精神不能支而衰，病及之矣，此其积非一日之故也。每见年华既迈，不任其病患之苦，必欲决去以为快。不知病根，有生一病之所现，即一藏之受损，乃汲汲焉求以医药草木之末疗治之。不知脏腑已不如昔，病患白不全祛，况寒凉温热之味，解表下里之药乱攻妄投，真精愈耗。何如养气存神宝精，病以渐除，反有过于服饵之效，知命之士味之。
古今名医惟东垣为圣，其处方治病药品极多，譬如韩信用兵多多益善。他如张子和之汗吐下三法多宜于北，近日朱丹溪补阴诸方多宜于南，自有医以来名士不数数也。近医书充栋，多被庸工剽掠前书，妄著论辨；类集诸方，玉石并载。一遇病患，盲不能辨，宜用何药何方，人命至重，非以供庸工之尝试也。嗟乎，三代以还岂独圣学不能复明，即如小道亦未有可观者焉。
人生病患乃得于父母禀受之初者，其终当有何疾，亦是定数。家有一仆，其母五旬余患膈咽而终，其仆五旬余亦患膈咽而终，如其母之疾。其母受胎后二十年而有是病，其子经五十年而后有是病，则其母未病之先，而其子之病源已受是气于结胎之时矣，岂非一定之数乎。今人得末疾而汲汲求疗于草木之粗，祈祷之末，其亦不知受病之源者矣。
草木滋味原与人身精神本非同类，止是藉其寒温甘苦性气救偏补敝耳，然又视其人物质禀，乃可奏功。假如牛马有病气质顽钝，止取药滓杂煮啖之其病可疗。村夫野氓生平不曾服药，气质粗蠢，苟遇病患，止须庸医稍稍品剂其病亦已。至城市中之人病已难瘥，及贵室宦家气禀既已清淑，药品卒不易应，虽用上医处剂，称量分铢，犹不易冀其全效也。若稍遇沉疴卧榻之病，则岌岌乎殆矣。
人之脉气不同，不可一类而推。长人脉长，短人脉短，瘦人脉露，肥人脉深，性褊急者脉弦浮，性明快者脉流利，凶狠者脉劲实，慈祥者脉和缓，不摄之人病轻脉重，有养之士病重脉轻，忠厚之脉往来调畅，诡谲之脉乍浮乍沉，其余素禀暴变之不同，又有不可尽举者，要在指外盈虚消息之耳。
蜀人通真子注叔和《脉经》已行于世，而其道未行，遂历湖汉江浙亦未有目之者，及至淮之邵伯镇，旅于僧舍，亦无闻于人，又将转而之他。主僧闻之日：子若不设肆，谁则知之。市有寺屋，吾给子具，请试为之。既而医道大行，家产丰足。一日主僧将化，召其前来密语日：子前生在此铺街凿井，今享此报，更宜积德。言讫而化。
神农氏遍尝百草，尽知草木甘苦寒温，立法攻治百病。后世医家相沿为衣食计，承袭差误，杀人之害多于生人之功。余见粗工不识身中升降之理，腠理启闭之度，妄施针药，致失人命，殊为可惜。士君子须知病前自防之戒，兢兢调适，苟罹小患必须颐神养气，静心固精，俟其自复可以万全。若轻用药饵，纵得小效，所伤必多。药无补法，不可轻信。惟有汗吐下三法推陈致新，差为得理，尤须慎而用之。
远在千万里之外，可以数测，近在一身之内，不可以理推，何以故?天地之远，中国之外，按历象据图藉可尽知。若一身之中，心肝脾肺肾之五藏，膀胱小肠胆大肠三焦之五腑位置则可知矣。若其中所以运行，所以溉注，以生吾人者今之医流虽度量揣摩万端，终不知也。昔列子称工人偃师所造倡者，歌舞合节，千变万化，惟意所适，皆传会革木胶膝白黑丹青之属。所为内则肝胆心肺脾肾肠胃，外则筋骨支节皮毛齿发无不毕具。试废其心，则口不能言，废其肝则目不能见，废其肾则足不能步。若偃师者非知造化之所为乎。呜呼，惟如是，然后知吾身中之所以运行，而惜乎偃师之不再生也。
名医用硝黄冷水治痘疮毒气太过者，不可见其用药，相背而惑之。有一种毒痘证，头面遍身浑如朱砂，始出即成一片，不分个数，闷乱烦躁，大便鲜血日夜无度。又见一种毒痘，出至十二三日，口鼻闭塞，气无出路，耳眼亦然，渐次口鼻清血黯水进然而出。此二者固为死症，如敢以硝黄下之，则或可回生，倘一疑虑则祸不旋踵矣。余有慧女出痘患如前症，顿至不救，至今惜之，因见此论殊有理，笔记以惠来者。
男子在八岁时，肾中阳气开始生发；十六岁时，天癸至，精气溢泻；到了八八六十四岁，肾精枯竭。女子在七岁时，天癸水（促进生殖功能发育的物质）开始生成；十四岁时，天癸下降，月经来潮；到了七七四十九岁，天癸枯竭。我曾验证过，男子的寿命大多阻碍于六十四岁之后，稍有不谨慎，就容易产生肿胀、风痹等各种疾病，多损伤寿命，所以说“人生七十古来稀”。女子的寿命大多阻碍于四十九岁之后，稍有不谨慎，就容易产生崩漏、淋证、中脘痛等各种疾病，也多损伤寿命。男子若能活过六十八九岁，女子若能活过五十三四岁，那么达到高寿就没有什么困难了。所以懂得生命规律的人，在这些精力耗竭的时候尤其应该加以谨慎，这是决定生死的关键时刻。
人如果大怒会损伤阴血，大喜会使阳气下坠，寒气侵袭会导致面色晦暗，惊恐会导致狂乱，忧愁悲伤会使心火焦灼，疾病就会形成积聚。人如果能去除这五种情绪，就能与神明相合。五脏安宁，思虑平和，耳目聪明，筋骨强劲，气机疏达而不悖逆，身体坚强而不匮乏。
人们通常认为睡眠休息是宴乐，饮食是颐养，却不知道睡觉最不可贪睡，禅宗将其视为六欲之首，贪睡会损伤神气。饮食也不可以过多，饮食过多最能阻滞气机，使阳气不能上升，本想以此养生，实际上是在残害生命。君子早起晚睡，常使身心清明，清淡饮食少吃，常使肠胃清虚，这样神气就能周流全身，阴阳各归其位，这是养生的大要。如果放纵意志，恣意食用浓烈鲜美的食物，非常不符合调养的原则。
张南轩在《摄生四要》中说：少思虑以养神，少欲望以养精，少劳累以养力，少言语以养气。我认为这四少一般人不能长久坚持，如果能久久实行，那么精、气、神自然充盈，即使不刻意修炼，修炼的效果也就在其中了。如果从“少”做到“无”，达到无思、无欲、无劳、无言的境界，这又是更高的一层功夫，久久坚持下去可以证得天仙境界，天道何须思虑、欲望、劳累和言语呢？
九华真妃说：眼睛是身体的镜子，耳朵是身体的窗户，看得多则镜子昏暗，听得多则窗户闭塞；面部是精神的庭院，头发是脑髓的精华，心情悲伤则面容憔悴，脑髓减少则头发变白；精是身体的神灵，明是身体的宝物，劳累过多则精散，争名逐利则明消。她所说的磨镜之石、决牖之术、童面之经、还白之法、益精之道，不过是保养精气罢了。所以说上品的上等药物，就是神、气、精。
邢和叔说：我们这些人必须爱护保养精力，精力稍微不足就会疲倦，疲倦时处理事情都勉强而没有诚意，接待宾客说话尚且可见一斑，何况面对大事呢？大概能谨慎保全始终的人，能够驱除疾病延长寿命，年老反而更加强壮，虽然贫富有差异，但荣卫之气冲融和谐，四季如春，比起抱病而富贵，已经是天壤之别了。况且能不断进取，就不是常人所能知晓的了。
《青州录事》参军麻希宪，年过九十退休。唐太宗问他养生之术，他回答说：臣没有别的法术，只是少情寡欲，节制声色，淡薄滋味罢了。唐代柳公度八十多岁依然精力充沛，别人问他的方法，他回答说：平生从未用脾胃去消化生冷硬物，也未用元气去助长喜怒情绪。宋代吕许公担任宰相，向任恭惠公请教服食养生的方法，任公说：不懂养生之术，只是中年时读《文选》有所感悟，认为石头蕴藏玉则山发光辉，水含珍珠则河流妩媚，吕许公深以为然。看这三人的说法，养生的道理就可以豁然开朗了，至于炼丹服食以求长生，那是方士的妄谈，高明的人士千万不要迷惑。
唐代同州刺史孟诜退休后回到伊阳，年纪虽老但志力和体力像壮年一样，曾对亲近的人说：如果能保身养性，常常要让善言不离口，良药不离手。我认为善言不离口，道德就崇高深厚；良药不离手，疾病就去掉身体就健康，这确实是长久的方法。然而口中有了善言，还应当亲身行善事，用药物治疗身体的疾病，还应当用法门治疗心灵的疾病，不是更好吗？
本朝道林蒋先生，偶然得了瘦弱的疾病。乙亥年病情加重，出现呃逆吐血，几乎不能存活，先生于是谢绝医药，借住在道林寺的一间屋子里。只带一个仆人，闭目，趺坐默念，澄澈心神常常通达，昼夜不躺卧枕席。一天忽然满嘴香甜津液，一片虚白明亮，炯炯出现在眼前，在清凉省悟之间，沉疴已经突然离体而去。先生曾说：我读关洛诸书，明白万物一体的道理，但不敢自信。直到三十二三岁，因病去寺庙静坐，将怕死和眷恋老母亲的念头一齐断绝，如此半年多，有一天忽然觉得此心洞然通透，宇宙浑然属于一身，呼吸痛痒毫无间隔。
宋代晁文元公名迥，字明远。天资纯厚，年过四十考中进士才娶妻。得到炼气服形的法门，辞官闲居，独自居住在道院，不治其他事务。告诫家人不要随意有请托，只有两顿饭按时进献，吃完就撤下，像祭祀一样。他说：辩说不如讷言，言语不如沉默，行动不如静止，忙碌不如闲暇。又说：清胜于浊，静胜于动，忘胜于思，默胜于语，本性胜于情感，这五种胜境习熟才是入道的渐入门径。晚年耳中听到声音，自己说像音乐中的簧片，认为是学道灵验的征兆。享年八十四岁去世。
宣和年间，一名士兵偶然被车轮碾压受伤，不能行走。遇到一位道人传授给他少许药物，步履恢复如初。士兵非常感激，遍游天下，访求那人，稍加致谢。一天在路上又遇到，哭泣拜谢。道人说：我施恩于人很多了，谁能像你一样，传授给你秘诀，士兵于是得道。文中听到后，前往士兵处问道。士兵说：清静是道，简易为上。文中顿时有所省悟。唉，知道清静是道，简易是道，何必再寻求其他呢？
王邦叔侍奉紫阳真人，作为弟子，共九年。因为到罗浮山，谈到丹诀。紫阳说：自从太极分开之后，一点灵光，人人都有份，贤者不增加，愚者不减少。何不进入静室，思考我这句话，有所觉悟，就急忙来找我。邦叔静思到夜晚，紫阳来到他的房间，敲门。邦叔快步出来迎接，紫阳笑着说：我一寻找你就看见你了，两天寻找他却找不到。于是熄灭手中的蜡烛退下。邦叔非常窘迫，坐到五更大悟，通体汗流。等到天亮，呈上颂诗给紫阳：月照长江风浪息，鱼龙遁迹水天平。个中谁唱真仙子，声满虚空万籁清。紫阳问：谁唱谁听？邦叔随即回答一首诗：莫问谁，莫问谁，一声高了一声低，阿谁唱，阿谁听，横竖大千说不尽。先生有意度迷徒，急撞灵台安宝镜；镜明澄静万缘空，百万丝条处处通；斗转星移人睡定，觉来红日正当中。紫阳于是拿出金丹图传给他，邦叔留在罗浮，二十年坐化。
附胎育
男子三十岁娶妻，女子二十岁出嫁，是古代的制度。现在人把病弱的男女当作不及年龄而完婚，或者男女病患刚痊愈因为吉日紧迫而结婚。病蚕不能结茧，破蕊不能结果。少年子女，情欲安逸，五神志荡，房事过度，业种成胎，有的侏儒不振，有的大头瞪眼，虽然具备人形，其实没有聪慧。其次是修道之人行淫，执法无戒律，呼鬼驱神，产男生女，望望不像人样，我亲眼见过，每每怜悯。
受孕之后，始终没有触犯禁忌，则胎气真纯。忽然有灵光入梦，或者有瑞气伴随，而生出圣贤君子，所以古今史传分明。五祖山诫禅师仰慕苏老泉，而生出东坡学士；武夷丹士投胎到真漆匠家，而产出西山先生；嵩道者接受史卫王的供养，而出产嵩之丞相。凡是投胎夺舍的灵魂，常有神童茂异之士。所以胎教的方法让孕妇常观看良金美玉瑚琏之器，山川名画之祥；又听讲诵经史传集，而使秀气入胎。想要让他生而知之，这是仁术啊。投胎夺舍的说法儒家没有，胎教的方法自不可少。
本医药之术
形体不足的用味道厚的药补，精气不足的用气味薄的药补，这两句话是《医门要旨》所说的。补之以味，如甘温补脾，咸寒补肾之类，人人都知道。若补之以气，很多人不理解。药物有味有气，如气清则入上部，气浊则入下部，气阳则上升，气阴则下降，气香则窜入腠理，气重则渗入血脉之类就是了。虽然如此，医生是天下的神术，必须与药品的轻重深浅浓淡厚薄冥会默契，然后投之所向，无不如意。如果仅仅按方治疗没有不误人的。
医生用药如同将领用兵，热攻寒，寒攻热，这是正治。因寒攻寒，因热攻热，这是因治。子虚补母，母虚益子，培东耗西，增水抑火，或治标救急，或治本缓图，譬如兵法声东击西，奔左备右，攻其所不守，守其所不攻，冲其虚，避其实，击其惰，远其锐，兵无常势，医无常形。能因敌变化而取胜的称为神，将领能因病变化而取效的称为神医。
医者，意也。医术不仅仅在于药石，所以古人有泥丸蓑草可以救人的话。苏耽橘井食叶饮泉即愈，难道专靠药石吗？这在医生有恒能，真心济世，不追逐声利之间，那么即使是祝由科也可以治病。以我的正气，驱除邪气，德行所积，随施随验，本来不是常理可测的。如果只专门计较刀锥之利，己心不正，怎么能驱除邪气。虽然已试过的方子珍异的药或许未必有效，这大概有神明助手其间，不可以摈弃为妄语。
士大夫小小疾患不可轻用艾火针熨，这两种方法虽然古人有，但士大夫有病不能静养，多接见宾客，应酬世务。心火不宁，嗜欲多炽，不能已病，反而导致增疾。只需加倍颐养，不以外物萦心，止声色以清耳目，戒淫佚以养性情。如果不是深痼之病，没有不已的。
病有五种：一是禀受之病，与生俱生的是；二是果报之病，伯牛之癞袁盎之疮是；三是六淫之病，风寒暑湿燥火，外邪所侵的是；四是七情之病，喜怒哀乐忧恐思是；五是金疮跌扑，外伤的是。外伤等证显而易见，七情者责任在谁？六淫也是因此召来的。果报之病前生今世所作，也莫非是我，如果觉察，早释冤解结，庶几保全生命。其与生俱来之病，也是父母之源流，岂能尽除，务必以时调适而已。
后汉郭玉说治疗贵人有四难：自用意而不任医，一难也；将身不谨，二难也；骨节安闲不能使药，三难也；好逸恶劳，四难也。我认为这四病贵人果真有。然而贵人遇医也有四难：远地相召，素不曾试，一难也；稍涉毒味，不敢轻用，二难也；尊高临之，医不能尽意，三难也；专任仆妾烹煮失宜，四难也。以此言之，贵人不可轻易致病，尤须慎于服药。如孔子所说某未达，不敢尝焉，然后可以。
医家乘人之危，古经比作杀人。古经说：不恤缓急，妄索事分，杀人也；不问有无，必欲多得，杀人也；懒惰睡眠，轻视人命，杀人也；辨察不明，用药差误，杀人也；见不即治，俄至增剧，杀人也。有此五失，挟术杀人甚于挺刃。昔陈景仁妻张氏有微疾，医误投血隔之药，遂致不起，既死，魂神荡越。一日因景仁出郊，遂合为一，恍忽如狂，独歌独笑，终其身。观此，临人病患可不慎夫。
吃熟食的人没有一个一生无病的，少壮之人病犹未觉，年高之人病乘其所甚而现，精神不能支而衰，病及之矣，这是积累非一日之故也。每见年华既迈，不任其病患之苦，必欲决去以为快。不知病根，有生一病之所现，即一藏之受损，乃汲汲焉求以医药草木之末疗治之。不知脏腑已不如昔，病患白不全祛，况寒凉温热之味，解表下里之药乱攻妄投，真精愈耗。何如养气存神宝精，病以渐除，反有过于服饵之效，知命之士味之。
古今名医惟东垣为圣，其处方治病药品极多，譬如韩信用兵多多益善。他如张子和之汗吐下三法多宜于北，近日朱丹溪补阴诸方多宜于南，自有医以来名士不数数也。近医书充栋，多被庸工剽掠前书，妄著论辨；类集诸方，玉石并载。一遇病患，盲不能辨，宜用何药何方，人命至重，非以供庸工之尝试也。嗟乎，三代以还岂独圣学不能复明，即如小道亦未有可观者焉。
人生病患乃得于父母禀受之初者，其终当有何疾，亦是定数。家有一仆，其母五旬余患膈咽而终，其仆五旬余亦患膈咽而终，如其母之疾。其母受胎后二十年而有是病，其子经五十年而后有是病，则其母未病之先，而其子之病源已受是气于结胎之时矣，岂非一定之数乎。今人得末疾而汲汲求疗于草木之粗，祈祷之末，其亦不知受病之源者矣。
草木滋味原与人身精神本非同类，止是藉其寒温甘苦性气救偏补敝耳，然又视其人物质禀，乃可奏功。假如牛马有病气质顽钝，止取药滓杂煮啖之其病可疗。村夫野氓生平不曾服药，气质粗蠢，苟遇病患，止须庸医稍稍品剂其病亦已。至城市中之人病已难瘥，及贵室宦家气禀既已清淑，药品卒不易应，虽用上医处剂，称量分铢，犹不易冀其全效也。若稍遇沉疴卧榻之病，则岌岌乎殆矣。
人之脉气不同，不可一类而推。长人脉长，短人脉短，瘦人脉露，肥人脉深，性褊急者脉弦浮，性明快者脉流利，凶狠者脉劲实，慈祥者脉和缓，不摄之人病轻脉重，有养之士病重脉轻，忠厚之脉往来调畅，诡谲之脉乍浮乍沉，其余素禀暴变之不同，又有不可尽举者，要在指外盈虚消息之耳。
蜀人通真子注叔和《脉经》已行于世，而其道未行，遂历湖汉江浙亦未有目之者，及至淮之邵伯镇，旅于僧舍，亦无闻于人，又将转而之他。主僧闻之日：子若不设肆，谁则知之。市有寺屋，吾给子具，请试为之。既而医道大行，家产丰足。一日主僧将化，召其前来密语日：子前生在此铺街凿井，今享此报，更宜积德。言讫而化。
神农氏遍尝百草，尽知草木甘苦寒温，立法攻治百病。后世医家相沿为衣食计，承袭差误，杀人之害多于生人之功。余见粗工不识身中升降之理，腠理启闭之度，妄施针药，致失人命，殊为可惜。士君子须知病前自防之戒，兢兢调适，苟罹小患必须颐神养气，静心固精，俟其自复可以万全。若轻用药饵，纵得小效，所伤必多。药无补法，不可轻信。惟有汗吐下三法推陈致新，差为得理，尤须慎而用之。
远在千万里之外，可以数测，近在一身之内，不可以理推，何以故？天地之远，中国之外，按历象据图藉可尽知。若一身之中，心肝脾肺肾之五藏，膀胱小肠胆大肠三焦之五腑位置则可知矣。若其中所以运行，所以溉注，以生吾人者今之医流虽度量揣摩万端，终不知也。昔列子称工人偃师所造倡者，歌舞合节，千变万化，惟意所适，皆传会革木胶膝白黑丹青之属。所为内则肝胆心肺脾肾肠胃，外则筋骨支节皮毛齿发无不毕具。试废其心，则口不能言，废其肝则目不能见，废其肾则足不能步。若偃师者非知造化之所为乎。呜呼，惟如是，然后知吾身中之所以运行，而惜乎偃师之不再生也。
名医用硝黄冷水治痘疮毒气太过者，不可见其用药，相背而惑之。有一种毒痘证，头面遍身浑如朱砂，始出即成一片，不分个数，闷乱烦躁，大便鲜血日夜无度。又见一种毒痘，出至十二三日，口鼻闭塞，气无出路，耳眼亦然，渐次口鼻清血黯水进然而出。此二者固为死症，如敢以硝黄下之，则或可回生，倘一疑虑则祸不旋踵矣。余有慧女出痘患如前症，顿至不救，至今惜之，因见此论殊有理，笔记以惠来者。
At the age of eight, a man's Yang essence begins to generate; at sixteen, his Tian Gui (a substance promoting reproductive development) arrives and sperm is emitted; by the age of sixty-four (8x8), his Yang essence is exhausted. At the age of seven, a woman's Tian Gui water begins to generate; at fourteen, her Tian Gui descends and menstruation begins; by the age of forty-nine (7x7), her Tian Gui is exhausted. I have verified that men's longevity is often hindered beyond the age of sixty-four; with slight negligence, they are prone to various diseases such as swelling and wind-bi (wind-dampness obstruction), which often damage their lifespan, hence it is said that "living to seventy has been rare since ancient times." Women's longevity is often hindered beyond the age of forty-nine; with slight negligence, they are prone to diseases such as metrorrhagia (abnormal uterine bleeding), strangury (painful urination), and epigastric pain, which also often damage their lifespan. If a man can live past sixty-eight or sixty-nine, and a woman can live past fifty-three or fifty-four, then reaching old age will be no difficulty. Therefore, those who understand destiny should be especially cautious during these times of exhaustion; this is the critical juncture between life and death.
Great anger damages Yin blood, excessive joy causes Yang Qi to sink, invasion by cold Qi leads to a dark complexion, fear and terror lead to mania, and sorrow and grief scorch the heart, leading to the formation of accumulations. If a person can eliminate these five emotions, they will align with the Divine Spirit. The Five Zang organs will be peaceful, thoughts and reflections will be balanced, ears and eyes will be sharp, sinews and bones will be strong, Qi mechanism will be smooth and unobstructed, and the body will be firm and not deficient.
People generally consider sleep and rest as feasting, and diet as nourishment, but do not realize that sleeping too much is inadvisable; Chan Buddhism regards it as the foremost of the Six Desires, and excessive sleep damages Shen Qi. Diet should also not be excessive; overeating easily blocks Qi mechanism, preventing Yang Qi from ascending. What is intended as health preservation actually becomes life destruction. Gentlemen rise early and sleep late, keeping their bodies and minds clear and bright, eating light meals in small quantities, keeping their stomach and intestines clear and empty, so that Shen Qi circulates throughout the body and Yin and Yang return to their proper positions. This is the major principle of health preservation. Indulging one's will and consuming rich, fresh foods is contrary to proper care.
Zhang Nanxuan, in *Four Essentials for Health Preservation*, says: think little to nourish Shen, desire little to nourish Jing, labor little to nourish strength, speak little to nourish Qi. I believe that most people cannot maintain these four "littles" for long. However, if practiced consistently, Jing, Qi, and Shen will naturally become abundant; even without deliberate cultivation, the effects of cultivation are inherent. To go from "little" to "none," reaching a state of no thought, no desire, no labor, and no speech, is an even higher attainment. Practiced persistently, one can attain the status of a Heavenly Immortal, just as Heaven requires no thought, desire, labor, or speech.
The Nine Flower True Consort said: The eyes are the mirror of the body, and the ears are the windows of the constitution. Looking too much dims the mirror; listening too much closes the windows. The face is the courtyard of the Spirit, and hair is the brilliance of the brain. Sorrow makes the face wither; loss of brain essence turns hair white. Essence is the spirit of the body, and clarity is the treasure of the form. Excessive labor scatters essence; competition for profit diminishes clarity. Her methods of polishing the mirror, clearing the window, restoring youthful appearance, whitening hair, and benefiting essence are nothing more than preserving essence and conserving Qi. Thus, it is said that the highest grade of medicine is Shen, Qi, and Jing.
Xing Heshu said: We must always cherish and preserve our Jing and Li (vital energy). If Jing and Li are slightly insufficient, we become tired; when tired, all tasks are performed reluctantly and without sincerity. This is visible even in receiving guests and speaking; how much more so in facing major events? Generally, those who can carefully preserve themselves from beginning to end can dispel disease and prolong life, becoming stronger in old age. Although there may be differences in wealth, if Ying and Wei (nutritive and defensive Qi) are harmonious and the four seasons feel like spring, it is worlds apart from being wealthy and noble while ill. Moreover, continuous improvement transcends ordinary understanding.
Ma Xixian, a military officer in the *Records of Qingzhou*, retired in his nineties. Emperor Taizong of Tang asked him about health preservation techniques. He replied: "I have no other technique; I merely reduce emotions and desires, moderate sexual activity and sounds/colors, and eat bland food." Liu Gongdu of the Tang Dynasty was vigorous at eighty. When asked about his method, he replied: "In my life, I have never used my spleen and stomach to digest raw, hard, warm, or cold foods, nor have I used my Yuan Qi (original Qi) to fuel anger or joy." Lu Xugong, a Song Dynasty chancellor, asked Ren Gonghuigong about dietary methods. Ren replied: "I do not know health preservation techniques; I only gained insight reading *Wen Xuan* in middle age, realizing that a mountain shines because it contains jade, and a river charms because it holds pearls." Lu Xugong deeply agreed. From these three sayings, the way of health preservation can be clearly understood. As for alchemical elixirs to seek immortality, this is the wild talk of Daoist practitioners; wise people should not be confused by it.
Meng Shen, Prefect of Tongzhou in the Tang Dynasty, retired to Yiyang. Though old, his will and strength were like a young man's. He once told his relatives: "If you wish to preserve your body and nurture your nature, let good words never leave your mouth, and fine medicine never leave your hand." I believe that keeping good words in mind elevates virtue; keeping fine medicine at hand removes illness and ensures health. This is indeed a long-term strategy. However, having good words, one must also perform good deeds; using herbs to treat physical illness, one must use the Dao to treat mental illness—is this not even better?
Mr. Jiang of Daolin Temple in our dynasty once suffered from a wasting disease. In the year Yi Hai, his condition worsened with hiccups and hemoptysis, nearly causing death. He then rejected medicine and stayed in a room at Daolin Temple. Accompanied only by a servant, he sat with closed eyes and bare feet, meditating silently, keeping his mind clear day and night without lying down. One day, sweet saliva filled his cheeks, a void whiteness appeared before him, and in a moment of cool clarity, his chronic illness suddenly vanished. Mr. Jiang once said: "I read the works of Guan and Luo schools and understood the unity of all things, but dared not trust myself. Only at thirty-two or thirty-three, while sitting quietly in a temple due to illness, did I sever my fear of death and attachment to my mother. After half a year, suddenly my mind became transparent, feeling the universe as one body, with no separation in breath or sensation."
Chao Wenyuan Gong (Hui) of the Song Dynasty, courtesy name Mingyuan, had pure natural endowments. He married only after passing the imperial examination in his forties. He acquired methods of Qi refinement and body shaping, resigned from office, lived alone in a Daoist monastery, and neglected other affairs. He ordered his family not to make requests, providing only two meals on time, removing them immediately after eating, as if for sacrifices. He said: "Eloquence is inferior to taciturnity, speech to silence, movement to stillness, busyness to leisure." He also said: "Clarity surpasses turbidity, stillness surpasses movement, forgetting surpasses thinking, silence surpasses speech, nature surpasses emotion. Mastering these five 'surpasses' is the gradual gate to the Dao." In his later years, he heard sounds in his ears, describing them as reeds in music, believing it to be a sign of spiritual efficacy in his practice. He died at eighty-four.
During the Xuanhe era, a soldier was crushed by a cart wheel and could not walk. A Daoist priest gave him a small amount of medicine, and he walked as before. The soldier was deeply grateful, traveled everywhere seeking the man to thank him. One day he met him again on the road, weeping and bowing in thanks. The Daoist said: "I have bestowed favors on many, but none like you." He gave him a secret method, and the soldier attained the Dao. Wen Zhong heard this and went to the soldier to ask about the Dao. The soldier said: "Stillness and purity is the Dao; simplicity is supreme." Wen Zhong was suddenly enlightened. Alas, knowing that stillness and purity is the Dao, and simplicity is the Dao, what else is there to seek?
Wang Bangshu served as a disciple of Ziyang for nine years. Upon arriving at Mount Luofu, they discussed alchemical secrets. Ziyang said: "Since the separation of Taiji, every person possesses a spark of spiritual light. It is not increased by the wise nor decreased by the foolish. Why not enter a quiet room and ponder these words? When you awaken, come to me urgently." Wang meditated until night. Ziyang came to his room and knocked. Wang rushed out to greet him. Ziyang smiled and said: "I found you as soon as I looked for you; I looked for two days but could not find him." Then he extinguished his candle and left. Wang was greatly embarrassed, sat until the fifth watch, and suddenly awakened, sweating profusely. At dawn, he presented a verse to Ziyang: "The moon shines on the Yangtze River, waves cease; fish and dragons hide, waters are level. Who sings the true fairy here? Sound fills the void, ten thousand sounds clear." Ziyang asked: "Who sings? Who listens?" Wang answered with another poem: "Do not ask who, do not ask who, one sound high, one sound low. Who sings? Who listens? The great universe cannot be fully described. The master intends to save lost disciples, urgently striking the spiritual platform to settle the precious mirror; Mirror bright, clear, and still, ten thousand conditions empty; Ten million threads connect everywhere; Stars turn, sky shifts, people sleep; Awakening, the red sun is right in the center." Ziyang then transmitted the Golden Elixir diagram to Wang. Wang stayed at Luofu and achieved sitting transformation after twenty years.
On Fetal Nurturing
Men marry at thirty, women at twenty; this is the ancient system. Nowadays, people marry sickly men and weak women as if below age, or marry shortly after recovery from illness due to urgent auspicious dates. A sick silkworm cannot spin a cocoon; a broken flower cannot bear fruit. Young children, indulged in情欲 (sexual desires), with scattered five spirits, engage in excessive intercourse, planting karmic seeds. Offspring may be dwarfs or have large heads and staring eyes; though human-shaped, they lack wisdom. Secondly, Daoist practitioners engaging in lust, violating precepts, invoking ghosts and gods, produce children who look unlike humans; I have seen this and feel pity.
After conception, if no taboos are violated throughout pregnancy, the fetal Qi remains pure. Suddenly seeing divine light in dreams or relying on auspicious Qi leads to the birth of sages and gentlemen, as clearly recorded in history. Monk Jie of Wuzu Mountain admired Su Laoquan, resulting in the birth of Scholar Dongpo; a Daoist alchemist of Wuyi took rebirth in a lacquer maker's family, producing Mr. Xishan; Daoist Song received offerings from Marquis Shi, producing Chancellor Song. Spirits undergoing reincarnation often produce child prodigies and extraordinary talents. Therefore, prenatal education methods include having pregnant women observe fine gold, beautiful jade, ritual vessels, and auspicious images of mountains and rivers; listening to scriptures and histories to allow elegant Qi to enter the fetus. To enable innate knowledge is a benevolent art. The concept of reincarnation is absent in Confucianism, but prenatal education is indispensable.
On Medical Techniques
For deficiency of form, supplement with flavors; for deficiency of essence, supplement with Qi. These two phrases are the core of *Medical Gate Essentials*. Supplementing with flavor refers to sweet-warm tonifying the spleen, salty-cold tonifying the kidney, etc., which everyone knows. Supplementing with Qi is less understood. Medicines have flavors and Qi. Clear Qi enters the upper body, turbid Qi enters the lower body, Yang Qi ascends, Yin Qi descends, fragrant Qi penetrates the interstices, heavy Qi seeps into the blood vessels. Although doctors possess divine skills, they must intuitively match the weight, depth, concentration, and thickness of medicines to achieve desired results. Blindly following prescriptions leads to errors.
Using medicine is like a general using troops. Heat attacking cold, cold attacking heat, is direct treatment. Attacking cold with cold, heat with heat, is indirect treatment. Tonifying the mother when the child is deficient, benefiting the child when the mother is deficient, cultivating east to deplete west, increasing water to suppress fire, treating symptoms for emergencies, or treating roots for chronic issues—this is like military strategy: feigning east to attack west, rushing left to guard right, attacking where undefended, guarding where unattacked, striking weakness, avoiding strength, hitting fatigue, avoiding vigor. Troops have no constant shape; medicine has no fixed form. Victory through adapting to the enemy is called divine; healing through adapting to disease is called a divine doctor.
A doctor is one who uses intention. Skill is not limited to herbs and needles. Hence ancients said mud pills and straw cloaks can save lives. Su Dan healed by drinking orange well water and leaves; is this solely dependent on herbs? It depends on the doctor's constant ability and sincere desire to help the world, free from fame and profit. Even Zhu You (incantation therapy) can cure disease. Using righteous Qi to repel evil Qi, accumulated virtue yields immediate results, beyond ordinary logic. If one only seeks profit, with a crooked heart, how can one repel evil? Even proven formulas and rare drugs may fail; perhaps divine assistance is involved, so do not dismiss them as nonsense.
Gentlemen should not lightly use moxibustion, needles, or hot compresses for minor ailments. Although used by ancients, gentlemen often cannot rest quietly, meeting guests and handling worldly affairs. With unsettled heart-fire and intense desires, they cannot heal but worsen their condition. They should focus on nurturing, not letting external matters disturb the mind, restricting sensory pleasures to clarify ears and eyes, and abstaining from licentiousness to nurture temperament. Unless it is a deep-rooted disease, it will not remain untreated.
Diseases are of five types: 1. Congenital diseases, present from birth; 2. Karmic diseases, like Bo Niu's leprosy or Yuan Ang's sores; 3. Six Excesses diseases, caused by external pathogens like wind, cold, summer-heat, dampness, dryness, and fire; 4. Seven Emotions diseases, caused by joy, anger, worry, pensiveness, sadness, fear, and fright; 5. Metal wounds and falls, caused by external trauma. External injuries are obvious; who is responsible for Seven Emotions? Six Excesses are also invited by internal states. Karmic diseases result from past and present actions; recognizing this allows releasing grievances and preserving life. Congenital diseases stem from parents; they cannot be entirely eradicated but must be managed timely.
Guo Yu of Later Han said treating nobles has four difficulties: self-will refusing medical advice (1); careless lifestyle (2); relaxed joints unable to tolerate medication (3); loving ease and hating labor (4). I agree nobles have these. However, nobles face four difficulties in finding doctors: summoning from afar without prior trial (1); fearing toxic ingredients (2); intimidating doctors so they cannot express full intent (3); servants cooking improperly (4). Thus, nobles should avoid causing illness and be cautious with medicine, as Confucius said, "I have not yet reached understanding, dare not taste."
Doctors exploiting crises are compared to killers in ancient texts. Ancient texts say: ignoring urgency and demanding payment is killing; demanding more regardless of need is killing; laziness and neglecting human life is killing; unclear diagnosis and wrong medication is killing; delaying treatment until worsening is killing. These five failures make practicing medicine worse than wielding a blade. Chen Jingren's wife Zhang had a minor illness; a doctor wrongly prescribed blood-stasis medicine, causing death. Her soul wandered. One day, joining Jingren, she acted mad, singing and laughing until death. Observing this, one must be cautious with patients.
Those who eat cooked food inevitably get sick. Youth may not feel it; the elderly show symptoms when vitality declines, due to long-term accumulation. Seeing the aged suffer, some seek quick relief. Ignoring that each disease reflects organ damage, they rush to herbal remedies. Not knowing organs are weakened, they use cold/heat and exterior/interior drugs recklessly, depleting true essence. Better to nourish Qi, preserve Shen, and treasure Jing, allowing disease to fade gradually, which may exceed drug effects. Those who understand destiny will appreciate this.
Among ancient and modern famous doctors, Dongyuan is sage-like, prescribing many medicines like Han Xin using troops. Zhang Zihe's sweating, vomiting, and purging methods suit the North; Zhu Danxi's Yin-nourishing formulas suit the South. Few compare to them. Modern medical books are numerous, often plagiarized by quacks with false theories and mixed good/bad formulas. Facing patients, they cannot distinguish appropriate treatments. Human life is precious, not for quack experimentation. Alas, since the Three Dynasties, not only Sage Learning is obscure, but even minor arts are worthless.
Illness originates from parental endowment; final diseases are predetermined. A servant's mother died of esophageal obstruction in her fifties; the servant died similarly in his fifties. The mother developed the disease twenty years after conception; the son fifty years after. Thus, the son's disease source was received at conception. Is this not fate? People today rush to crude herbs and prayers for terminal illnesses, ignorant of the disease source.
Herbal flavors differ from human spirit/nature, serving only to correct imbalances via cold/warm/sweet/bitter properties. Success depends on individual constitution. Sick cattle/horses with dull constitutions recover from boiled dregs. Rustics with coarse constitutions recover from simple prescriptions by mediocre doctors. City dwellers and nobles with refined constitutions resist standard medicines; even precise prescriptions by top doctors may fail. For severe bedridden cases, danger is imminent.
Pulse qualities vary and cannot be generalized. Long pulse in tall people, short in short; superficial in thin, deep in fat. Quick temper: string-taut floating pulse; bright personality: smooth pulse; fierce nature: strong solid pulse; kind nature: harmonious slow pulse. Uncontrolled persons: light disease, heavy pulse; cultivated scholars: heavy disease, light pulse. Loyal nature: smooth pulse; deceitful nature: fluctuating pulse. Other variations exist, requiring tactile judgment.
Shu Tongzhen's commentary on Hehu's *Pulse Classic* circulated, but his Dao did not. Traveling through lakes and rivers, he was unknown in Jiangsu/Zhejiang, staying in a monk's quarters in Shaobo Town, still unknown. The head monk said: "If you don't open a shop, who will know you?" Provided space, he practiced medicine, prospered. Before dying, the monk told him: "In a past life, you dug a well here; now you enjoy this reward. Accumulate more virtue." He passed away.
Shennong tasted hundreds of herbs, mastering their properties to treat diseases. Later generations followed for livelihood, inheriting errors, causing more harm than good. I see incompetent practitioners ignoring Qi circulation and pore opening/closing, using needles/drugs recklessly, costing lives. Gentlemen should prevent illness, adjust carefully. Minor ailments require calming Shen, nourishing Qi, stabilizing Jing, waiting for self-recovery. Light drug use causes harm despite small benefits. Drugs lack tonic methods; do not trust blindly. Sweating, vomiting, and purging renew the body reasonably, but must be used cautiously.
Distant lands can be measured; the body's interior cannot be deduced by reason. Why? Beyond China, calendars and maps reveal details. Inside the body, positions of Five Zang and Five Fu organs are known. But their functions and life-generating processes remain unknown to modern doctors, despite speculation. Liezi mentioned Yan Shi's automaton, moving and singing perfectly, composed of leather, wood, glue, etc., with internal organs and external limbs. Remove the heart, speech stops; remove liver, sight fails; remove kidneys, walking ceases. Did Yan Shi know creation? Alas, only thus do we understand bodily functions; regret Yan Shi is not reborn.
Famous doctors use rhubarb and gypsum with cold water for severe smallpox toxicity. Do not be confused by opposing methods. One type of toxic smallpox covers the body like cinnabar, merging into patches, causing agitation and bloody diarrhea. Another type, appearing on days 12-13, blocks nose/mouth/ears, leaking dark fluid. Both are fatal, but aggressive purging with rhubarb/gypsum may revive them. Hesitation brings swift disaster. My intelligent daughter died of similar smallpox; I regret it. Finding this theory reasonable, I record it to benefit others.