（音居近切。宋《嘉 》）
【释名】齿垢。
【气味】咸，温，无毒。
【主治】和黑虱研涂，出箭头及恶刺，破痈肿（李世绩）。
【附方】新二。竹木入肉，针拨不尽者∶以人齿垢封之，即不烂也。（叶氏《通变要法》）
（《纲目》）
【集解】时珍曰∶汗出于心，在内则为血，在外则为汗。故曰夺汗者无血，夺血者无汗。
【气味】咸，有毒。饮食食之，令人生疔毒（时珍）。
（《纲目》）
【集解】时珍曰∶泪者肝之液。五脏六腑津液皆上渗于目。凡悲哀笑咳，则火激于中，
心系急而脏腑皆摇；摇则宗脉感而液道开，津上溢，故涕泣出焉。正如甑上水滴之意也。
【气味】咸，有毒。凡母哭泣堕子目，令子伤睛生翳（时珍）。
（《纲目》）
【主治】下元虚冷，日令童男女，以时隔衣进气脐中，甚良。凡人身体骨节痹痛，令人
更互呵熨，久久经络通透。又鼻衄金疮，嘘之能令血断（时珍）。
【发明】时珍曰∶医家所谓元气相火，仙家所谓元阳真火，一也。天非此火不能生物，
人非此火不能有生。故老人、虚人，与二七以前少阴同寝，借其熏蒸，最为有益。杜甫诗云
“暖老须燕玉”，正此意也。但不可行淫，以丧宝促生耳。近时术家，令童女以气进入鼻窍、
脐中、精门，以通三田，谓之接补。此亦小法，不得其道者，反以致疾。按谢承《续汉书
云∶太医史循宿禁中，寒疝病发，求火不得。众人以口更嘘其背，至旦遂愈。刘敬叔《异苑》
云∶孙家奚奴治虎伤蛇噬垂死者，以气禁之，皆安。又葛洪《抱朴子》云∶人在气中，气在
人中。天地万物，无不须气以生。善行气者，内以养身，外以却恶。然行之有法，从子至巳
为生气之时，从午至亥为死气之时。常以生气时，鼻中引气，入多出少，闭而数之，从九九、
八八、七七、六六、五五而止，乃微吐之，勿令耳闻。习之既熟，增至千数，此为胎息。或
春食东方青气，夏食南方赤气，秋食西方白气，冬食北方黑气，四季食中央黄气，亦大有效。
故善行气者，可以避饥渴，可以延年命；可以行水上，可以居水中；可以治百病，可以入瘟
疫。以气嘘水则水逆流，嘘火则火遥灭；嘘沸汤则手可探物，嘘金疮则血即自止；嘘兵刃则
刺不能入，嘘箭矢则矢反自射；嘘犬则不吠，嘘虎野狼则伏退，嘘蛇蜂则不动。吴越有禁咒行
气之法，遇有大疫，可与同床，不相传染。遇有精魅，或闻声，或现形，掷石放火，以气禁
之，皆自绝。或毒蛇所伤，嘘之即愈。若在百里之外，遥以我手嘘咒，男左女右，亦即可安。
夫气出于无形，用之其效至此，而况绝谷延年乎？时珍按∶此即吾内养浩然灵气也。符篆家
取祖气即此，但彼徒皆气馁，庸人依仿，安得验哉？
【释名】齿垢。
【气味】味咸，性温，无毒。
【主治】与黑虱一起研磨后涂抹，可拔出箭头及恶刺，破除痈肿（李世绩）。
【附方】新二。竹木刺入肉中，用针拨除不尽的：用人齿垢封贴患处，就不会腐烂。（叶氏《通变要法》）
（《本草纲目》）
【集解】李时珍说：汗由心产生，在体内则为血，在体外则为汗。所以说，夺汗者无血，夺血者无汗。
【气味】味咸，有毒。饮食食用它，会让人长疔毒（李时珍）。
（《本草纲目》）
【集解】李时珍说：泪是肝的液。五脏六腑的津液都向上渗注于眼睛。凡是悲哀、笑、咳嗽，则火气激荡于体内，心系拘急而脏腑皆动摇；动摇则宗脉感应而液道开启，津液上溢，所以鼻涕和眼泪流出。这正如蒸笼上水滴的意思一样。
【气味】味咸，有毒。凡是母亲哭泣时泪水滴入孩子眼中，会使孩子伤睛生翳（李时珍）。
（《本草纲目》）
【主治】下元虚冷，每日让童男童女，通过隔着衣服向脐中吹气，效果很好。凡人体身体骨节痹痛，让人互相呵气熨烫，久而久之经络通透。又有鼻出血和金创（刀箭创伤），吹气能使血液停止（李时珍）。
【发明】李时珍说：医家所说的元气相火，仙家所说的元阳真火，是一样的。天没有此火不能生成万物，人没有此火不能维持生命。所以老人、虚人，与十四岁以前的少阴之人同寝，借其熏蒸，最为有益。杜甫诗云“暖老须燕玉”，正是这个意思。但不可行房事，以免丧失宝精、缩短寿命。近来术士，让童女将气进入鼻窍、脐中、精门，以通三田，称为接补。这也是小法，不得其道的人，反而会导致疾病。据谢承《续汉书》记载：太医史循住宿在宫中，寒疝病发作，求火不得。众人轮流用口向他背部吹气，到天亮就痊愈了。刘敬叔《异苑》记载：孙家的奴仆治疗被虎咬蛇噬濒临死亡的人，用气禁咒之法，都平安无事。又葛洪《抱朴子》说：人在气中，气在人中。天地万物，无不依靠气来生存。善于行气的人，对内可以养生，对外可以驱邪。然而行气有方法，从子时到巳时为生气之时，从午时到亥时为死气之时。常在生气时，从鼻中引气，入多出少，闭气并计数，从九九、八八、七七、六六、五五的次数停止，然后微微吐出，不要让耳朵听到。练习熟练后，增加到千次，这叫胎息。或者春天吃东方青气，夏天吃南方赤气，秋天吃西方白气，冬天吃北方黑气，四季吃中央黄气，也大有功效。所以善于行气的人，可以避开饥渴，可以延年益寿；可以在水上行走，可以在水中居住；可以治疗百病，可以进入瘟疫场所。用气吹水则水逆流，吹火则火远灭；吹沸汤则手可以探物，吹金创则血即自止；吹兵刃则刺不能入，吹箭矢则箭反自射；吹狗则不吠，吹虎野狼则伏退，吹蛇蜂则不动。吴越地区有禁咒行气的方法，遇到大瘟疫，可以与病人同床，不被传染。遇到精魅，或闻声，或现形，掷石放火，用气禁咒之，都自然断绝。或被毒蛇所伤，吹气即愈。如果在百里之外，远程用手吹咒，男左女右，也可以安顿。气出于无形，使用它的效果如此，何况绝谷延年呢？李时珍按：这就是我们内养的浩然灵气。符篆家取祖气即为此，只是那些道士气已馁弱，庸人模仿，怎么能有效呢？
[Name] Dental calculus (dental plaque).
[Flavor and Property] Salty, warm, non-toxic.
[Indications] Grind together with black lice and apply topically to extract arrowheads and thorns, and to break abscesses (Shiji Li).
[Attached Prescriptions] New 2. Bamboo or wood splinters embedded in flesh, not completely removed by needle manipulation: Seal the area with human dental calculus, and it will not rot. (Ye Shi's *Tongbian Yaofa*)
(*Bencao Gangmu*)
[Collected Explanations] Shizhen said: Sweat originates from the Heart; internally it becomes blood, externally it becomes sweat. Therefore, it is said that those who lose sweat have no blood, and those who lose blood have no sweat.
[Flavor and Property] Salty, toxic. Ingesting it causes carbuncles (Shizhen).
(*Bencao Gangmu*)
[Collected Explanations] Shizhen said: Tears are the fluid of the Liver. The fluids of the five zang and six fu organs all seep upwards into the eyes. Whenever there is sorrow, laughter, or coughing, fire agitates within, causing the Heart vessel to contract and the viscera to tremble; trembling stimulates the main vessels, opening the fluid pathways, causing fluids to overflow upwards, thus producing nasal discharge and tears. This is just like the meaning of water droplets on a steamer.
[Flavor and Property] Salty, toxic. If a mother's tears fall into her child's eyes while crying, it damages the child's eyes and causes opacities (Shizhen).
(*Bencao Gangmu*)
[Indications] For deficiency-cold of the lower yuan, daily let young boys and girls blow air through their clothes into the umbilicus; this is very effective. For bi-syndrome pain in the body's joints, have people mutually exhale and warm the area; over time, the meridians become clear. Also for epistaxis and metal wounds, blowing on them can stop bleeding (Shizhen).
[Elucidation] Shizhen said: What physicians call Yuan Qi and Xiang Huo, and what immortals call Yuan Yang and Zhen Huo, are the same. Heaven cannot generate things without this fire, and humans cannot maintain life without it. Therefore, for the elderly and the deficient, sleeping with youths before the age of fourteen (Shaoyin stage), borrowing their warmth and vaporization, is most beneficial. Du Fu's poem says "To warm the old, one needs Yan Yu," which is exactly this meaning. However, sexual intercourse must be avoided to prevent loss of essence and shortened lifespan. Recently, practitioners have instructed young girls to enter qi into the nasal apertures, umbilicus, and Jing Gate to open the Three Fields, called "Jie Bu" (connecting supplementation). This is also a minor method; those who do not follow the correct way may instead cause illness. According to Xie Cheng's *Xu Hanshu*: Taiyi Shi Xun stayed in the palace, and when his cold hernia attack occurred, he could not get fire. Everyone took turns blowing air onto his back until dawn, and he recovered. Liu Jingshu's *Yi Yuan* records: A servant of the Sun family treated someone dying from tiger bites and snake bites using qi prohibition methods, and they all recovered safely. Ge Hong's *Baopuzi* states: Humans are within qi, and qi is within humans. All things in heaven and earth require qi to live. Those skilled in practicing qi can nourish the body internally and repel evil externally. However, there are methods for practicing qi: from Zi hour to Si hour is the time of living qi, and from Wu hour to Hai hour is the time of dead qi. Usually, during the time of living qi, draw qi through the nose, inhaling more and exhaling less, hold the breath and count, stopping after 9x9, 8x8, 7x7, 6x6, or 5x5 repetitions, then gently exhale without making sound audible to the ears. Once proficient, increase to a thousand counts; this is called Taixi (Fetal Breathing). Or eat the green qi of the East in spring, red qi of the South in summer, white qi of the West in autumn, black qi of the North in winter, and yellow qi of the Center in the four seasons; this is also highly effective. Thus, those skilled in practicing qi can avoid hunger and thirst, prolong life, walk on water, dwell in water, treat hundred diseases, and enter plague areas. Blowing qi on water makes it flow backward, blowing on fire extinguishes it remotely; blowing on boiling soup allows hands to probe objects, blowing on metal wounds stops bleeding immediately; blowing on weapons prevents penetration, blowing on arrows causes them to shoot back; blowing on dogs stops barking, blowing on tigers and wild wolves makes them crouch and retreat, blowing on snakes and bees immobilizes them. In Wu and Yue regions, there is a method of incantation and qi practice; encountering major plagues, one can share a bed with patients without infection. Encountering spirits, whether heard or seen, throwing stones or setting fires, using qi prohibition methods causes them to vanish naturally. If bitten by venomous snakes, blowing on them heals immediately. Even from a hundred li away, remotely blowing incantations with hands—left for males, right for females—can bring peace. Qi emerges from formlessness, yet its effects are so profound, let alone abstaining from grain to prolong life? Shizhen notes: This is our internally cultivated Haoran Lingqi (Noble Spiritual Qi). Talismanic families take ancestral qi as this, but those monks have depleted qi, and ordinary people imitating it, how can it be effective?