醋附丸（妇百七 气滞带浊，腹中急痛） 金樱膏（补百 虚劳带浊） 克应丸（妇一二八
虚滑带浊） 固元丹（固三一 赤白带） 白芷散（妇一二六 下元虚滑） 益母丸（妇六四
带浊诸病） 白芍药散（妇一二七 带浊疼痛）
淫浊与带下之不同者，盖白带出于胞宫，精之余也；淫浊出于膀胱，水之浊也。虽膀胱
与肾为表里，故带浊之源，无非皆出于阴分，然带由脾肾之虚滑者多，淫浊由膀胱之湿热者
多，此其所以有辨也。若淫浊初起而见热涩者，宜大厘清饮。若初起无火而但有窒塞者，宜
小厘清饮，或五苓散。若肝经怒火下流，宜加味逍遥散。若肝火盛而见痛涩者，宜龙胆泻肝
汤。若服寒凉利药太过，以致下焦虚寒不固者，宜萆 厘清饮。若元气虚寒下陷者，宜寿脾
煎、补中益气汤。若脾湿下流者，宜归脾汤、六君子汤。若久而不愈，肝肾虚滑下陷者，宜
寿脾煎、秘丸煎、家韭子丸。
滑石散（妇一二九 热淋） 牛膝膏（和三四六 死血作淋） 三味牛膝汤（寒一二六 血
热淋痛）
人禀五行正气以生，气正则正，气邪则邪，气强则神旺，气衰则鬼生，如《刺法论》曰
∶神失守位，则邪鬼外干，即此类也。然妇人之梦与邪交，其证有二∶一则由欲念邪思，牵
扰意志而为梦者，此鬼生于心，而无所外干也；一则由禀赋非纯，邪得以入，故妖魅敢于相
犯，此邪之自外至者亦有之矣。病因有内外，则证亦有不同。病由内生者，外无形迹，不过
于梦寐间常有所遇，以致遗失，及为恍惚带浊等证，亦如男子之梦遗，其机一也，但在女子
多不肯言耳。至若外有邪犯者，其证则异。或言笑不常，如有对晤，或喜幽寂，不欲见人；
或无故悲泣，而面色不变；或面带桃花，其脉息则乍疏乍数，三五不调，或伏沉，或促结，
或弦细，或代易不常，是皆妖邪之候。凡此二者，若失于调理，久之不愈，则精血日败，真
阴日损，乃致潮热发热，神疲体倦，饮食日减，经水日枯，肌肉消削，渐成劳损，脉见紧数
，多致不救矣。凡治此者，所因虽有不同，而伤精败血，其病则一。故凡病生于心者，当先
以静心为主，然后因其病而药之，神动者安其神、定其志；精滑者固其精、养其阴，尤当以
培补脾肾，要约门户，以助生气为主。若为妖魅所侵，则内当调补正气，如归神汤之类；外
宜速灸鬼哭穴以驱邪气，则自当渐愈。其穴以两手大指相并缚定，用艾炷于爪甲角骑缝灸之
，务令两甲连肉四处着火方效，或七壮，或二七壮。两足大指，亦名足鬼眼。
醋附丸（妇女篇第17条：气机阻滞导致的带下浑浊，腹部拘急疼痛） 金樱膏（补益篇：虚劳引起的带下浑浊） 克应丸（妇女篇第128条：虚损滑脱导致的带下浑浊） 固元丹（固本篇第31条：赤白带下） 白芷散（妇女篇第126条：下元虚寒滑脱） 益母丸（妇女篇第64条：各种带下浑浊病症） 白芍药散（妇女篇第127条：带下浑浊伴疼痛）
淫浊与带下的不同之处在于：白带出自胞宫，是精液的剩余部分；淫浊出自膀胱，是水液中的浑浊物。虽然膀胱与肾互为表里，所以带下和淫浊的源头，无非都出于阴分，然而带下多由脾肾虚弱滑脱所致，淫浊多由膀胱湿热所致，这就是需要加以辨别的原因。如果淫浊初起且伴有热感和涩痛，适宜使用大厘清饮。如果初起没有火邪但仅有窒塞感，适宜使用小厘清饮，或者五苓散。如果是肝经怒火下行，适宜使用加味逍遥散。如果肝火旺盛且伴有疼痛和涩痛，适宜使用龙胆泻肝汤。如果服用寒凉利尿药物太过，导致下焦虚寒不固，适宜使用萆薢厘清饮。如果元气虚寒下陷，适宜使用寿脾煎、补中益气汤。如果脾湿下流，适宜使用归脾汤、六君子汤。如果病程长久不愈，肝肾虚滑下陷，适宜使用寿脾煎、秘元煎、家韭子丸。
滑石散（妇女篇第129条：热淋） 牛膝膏（调和篇第346条：瘀血导致的淋证） 三味牛膝汤（寒证篇第126条：血热导致的淋证疼痛）
人禀受五行正气而生存，气正则神正，气邪则神邪，气强则精神旺盛，气衰则鬼魅滋生，正如《刺法论》所说：“神失守其位，则邪鬼外侵”，就是这一类情况。然而妇人梦见与邪鬼交合，其证候有两种：一种是由于欲念邪思，牵扰意志而做的梦，这种鬼魅生于心中，并没有外在邪气的干扰；另一种是由于禀赋不纯，邪气得以侵入，所以妖魅敢于侵犯，这也是邪气从外部入侵的情况。病因有内因和外因，所以证候也有不同。病由内生者，外表没有形迹，不过是在睡梦中经常有所遭遇，导致精气遗失，以及出现恍惚、带下浑浊等证候，也像男子的梦遗一样，机理是一样的，只是女子大多不肯说罢了。至于有外邪侵犯者，证候就不同了。有的言笑无常，好像在与人对答；有的喜欢幽静寂寞，不想见人；有的无故悲泣，但面色不变；有的面带桃花色，其脉象时而疏缓时而急促，三五不调，或者伏沉，或者促结，或者弦细，或者代脉变化无常，这些都是妖邪的征候。以上两种情况，如果失于调理，长久不愈，就会使精血日渐败坏，真阴日渐亏损，从而导致潮热发热，精神疲倦身体乏力，饮食日渐减少，月经日渐枯竭，肌肉消瘦，逐渐形成劳损，脉象出现紧数，大多会导致死亡。凡是治疗这种情况，虽然致病原因有所不同，但损伤精血，其病情是一致的。所以凡是病生于心的，应当先以静心为主，然后根据病情用药，神志动摇的要安定其神、坚定其志；精气滑脱的要固摄其精、滋养其阴，尤其应当以培补脾肾，巩固门户，以助长生气为主。如果是被妖魅侵扰，则内部应当调补正气，如归神汤之类；外部应当迅速艾灸鬼哭穴以驱除邪气，自然会逐渐痊愈。该穴位是将两手大拇指并拢绑住，用艾炷在指甲角骑缝处施灸，务必让两甲连肉四处着火才有效，或者灸七壮，或者灸十四壮。两足大拇指，也叫做足鬼眼。
Cu Fu Wan (Cinnamon Twig and Processed Aconite Pill) [Women's Cases, Line 17: Leukorrhea turbidity due to Qi stagnation, with acute abdominal pain] Jinying Gao (Rosa Laevigata Paste) [Tonification Cases: Leukorrhea turbidity due to consumptive disease] Keying Wan (Ke Ying Pill) [Women's Cases, Line 128: Deficient and slippery leukorrhea turbidity] Gu Yuan Dan (Solidify Origin Pill) [Consolidation Cases, Line 31: Red and white leukorrhea] Baizhi San (Angelica Dahurica Powder) [Women's Cases, Line 126: Deficiency and slipperiness of the lower origin] Yimu Wan (Motherwort Pill) [Women's Cases, Line 64: Various diseases of leukorrhea turbidity] Baishao Yao San (White Peony Root Powder) [Women's Cases, Line 127: Leukorrhea turbidity with pain]
The difference between Yin Zhuo (seminal discharge/turbid urine) and Dai Xia (leukorrhea) lies in their origins: Bai Dai (white leukorrhea) originates from the Bao Gong (uterus), being the residue of Jing (essence); Yin Zhuo originates from the Pang Guang (bladder), being the turbidity of water. Although the Pang Guang and Shen (kidney) are exterior-interior partners, the source of both Dai and Zhuo is none other than the Yin aspect. However, Dai is mostly caused by deficiency and slipperiness of the Pi (spleen) and Shen, whereas Yin Zhuo is mostly caused by damp-heat in the Pang Guang; this is why they must be distinguished. If Yin Zhuo initially presents with heat and astringency, Da Li Qing Yin (Great Clarifying Decoction) is appropriate. If it initially presents without fire but only with obstruction, Xiao Li Qing Yin (Small Clarifying Decoction) or Wu Ling San (Five-Ingredient Powder with Poria) is appropriate. If liver-fire flows downward, Jia Wei Xiao Yao San (Modified Free and Easy Wanderer Powder) is appropriate. If liver-fire is excessive and presents with pain and astringency, Long Dan Xie Gan Tang (Gentian Decoction to Drain the Liver) is appropriate. If excessive use of cold and purgative diuretics has led to deficiency-cold and insecurity of the lower Jiao (burner), Bi Xi Li Qing Yin (Dioscorea Hypoglauca Clarifying Decoction) is appropriate. If Yuan Qi (original qi) is deficient and cold with sinking, Shou Pi Jian (Spleen-Sustaining Decoction) or Bu Zhong Yi Qi Tang (Tonify the Middle and Augment the Qi Decoction) is appropriate. If pi-shi (spleen-dampness) flows downward, Gui Pi Tang (Restore the Spleen Decoction) or Liu Jun Zi Tang (Six-Gentleman Decoction) is appropriate. If the condition persists for a long time without healing, with deficiency-slipperiness and sinking of the Gan (liver) and Shen, Shou Pi Jian, Mi Yuan Jian (Secret Origin Decoction), or Jia Jiu Zi Wan (Allium Chinese Chive Seed Pill) is appropriate.
Huashi San (Talcum Powder) [Women's Cases, Line 129: Heat Lin syndrome] Niuxi Gao (Achyranthes Bidentata Paste) [Harmonization Cases, Line 346: Lin syndrome caused by dead blood/stasis] San Wei Niuxi Tang (Three-Ingredient Achyranthes Decoction) [Cold Cases, Line 126: Painful Lin syndrome due to blood-heat]
Humans are born endowing themselves with the upright Qi of the Five Elements; when Qi is upright, spirit is upright, when Qi is evil, spirit is evil, when Qi is strong, spirit is vigorous, and when Qi declines, ghosts/demons arise. As stated in Ci Fa Lun (Treatise on Acupuncture Methods): "When Shen loses its post, evil ghosts invade externally," which belongs to this category. However, regarding women dreaming of intercourse with evil spirits, there are two types of syndromes: One type arises from lustful thoughts and evil reflections that disturb will and intention, causing dreams; here, the 'ghost' is generated within the Xin (heart), with no external invasion. The other type arises because the innate constitution is not pure, allowing evil to enter, so that demons dare to violate the body; this is indeed an case of evil coming from outside. Since causes have internal and external aspects, syndromes also differ. Diseases originating internally show no external physical traces, merely frequent encounters in dreams leading to loss of essence, and symptoms such as trance-like states and leukorrhea turbidity; the mechanism is the same as nocturnal emission in men, though women often refuse to speak of it. In contrast, those invaded by external evil present differently. Some may laugh and talk abnormally, as if conversing with someone; some prefer solitude and do not wish to see people; some weep inexplicably while facial color remains unchanged; some have a peach-blossom complexion. Their pulse may be intermittently slow and rapid, irregular (three or five beats out of rhythm), or deep-hidden, hurried-knotted, wiry-thin, or intermittent and changing unpredictably; these are all signs of demonic influence. If either of these two conditions is neglected and fails to heal over time, Jing and Blood will deteriorate daily, and True Yin will diminish, leading to tidal fever and fever, mental fatigue and physical weakness, decreased appetite, diminishing menstruation, muscle wasting, gradually forming consumptive disease. The pulse becomes tight and rapid, often resulting in death. In treating such cases, although the causes differ, the damage to Jing and Blood is the same. Therefore, for diseases arising from the mind/Xin, one must first prioritize calming the mind, then medicate according to the syndrome: for disturbed Shen, calm the Shen and stabilize the Zhi (will); for slipping Jing, consolidate the Jing and nourish the Yin. Crucially, one must focus on tonifying the Pi and Shen, securing the gateways, to assist the generation of Sheng Qi (vital energy). If invaded by demons, internally one should regulate and tonify upright Qi, such as using Gui Shen Tang (Return Spirit Decoction); externally, one should quickly moxa the Gui Ku (Ghost Cry) acupoint to expel evil Qi, after which gradual recovery will occur. For this acupoint, bind the thumbs of both hands together, and apply moxa cones at the junction where the nail meets the flesh on the corner of the nail. It is essential that the fire ignites at all four points where the nails meet the flesh on both hands for efficacy. Moxa seven cones or fourteen cones. The big toes of both feet are also called Zu Gui Yan (Foot Ghost Eye).