药术全据利泽心，活人阴 在居仁。若无道谊精诚者，必有神明暗伺人。济物共登同寿
域，修真半养自家身。杏林橘井俱陈迹，尚赖余芳种德新。
茫茫宇宙一乾坤，调鼎工夫辈辈传。指鹿心机徒造伪，问牛气象实调元。贪人败俗淳风
变，良相匡时化日全。四海雍熙民物阜，春风花柳保年年。
上二诗，一以见医术行道之用心，戒慎如此；一以见大道之本，调元之意如斯。所谓达
为良相，不达则为良医，非流俗工技之比，实非小材小智所可窥也。
时永乐六年岁在戊子十月望后一日中山刘宗浓甫谨识
中风大率主血虚。气虚以痰治之，治痰为先。挟火与湿，半身不遂，大率多痰。在左属
死血无血，在右属痰有热，气虚。
复气 初未辨内外所因，多有因七情所动，气厥暴逆，而昏冒牙关紧急。若便作中风
，用药多致杀人。惟宜苏合香丸灌之便醒，谓气复则已也。中风如锋镝之中，非感冒伤风之
比也。
捷嚏 初卒倒或中者，用皂角末，或不卧散于鼻内吹之。
汗 解表∶表实无汗者。散之劫之∶表里俱实。敛表∶表虚自汗者。温之解之∶表里
俱虚。《脉经》云脉浮而大者风。沉缓弱者，药用辛温排风汤、小续命汤，辛平消风百解散
、消风散选用。脉洪实用辛凉，钱氏大青膏。
宣 气滞者难治，宜吐之，痰气实，能食，痰壅盛者，口眼 斜不能言，皆用吐法。
亦有虚而不可吐者。
下 此因内有便溺阻隔，故攻里。审谛的当，方可施此法，机要三化汤、子和搜风丸
、老人润肠丸。
双解 《要略》云∶脉微而数，中风使然。表里有风热，防风通圣散、川芎石膏汤。
风寒，小续命汤。
劫 如圣散、天麻防风之类。(见后。)
理气 气滞气郁，胸胁痞闷，肩膊麻疼之类，此七情也。宜调气，乌药顺气、八味顺
气之类。
理血 无表里之急，血逆，举发不时，大秦艽汤、羌活愈风汤，兼用导痰丸子。治在
经之病，六合汤、愈风汤之类。表里现证全无，而血气虚者，须补之。(见下。)
补气 气虚卒倒，参术补之。有痰者，竹沥、姜汁，以参为主。本于虚者，补中益气
之类加风剂。
补血 用四物，或少入姜汁，恐泥痰也，再入竹沥。能食者，去竹沥加荆沥，入姜汁
不若，汤药下青州白丸子。
通关透肌骨 阳证有至宝丹，阴证用灵宝丹。昏冒者宜用之。为风入骨髓不能得出，
故用龙麝牛雄之类，皆入骨透肌肉，使风邪外出也。若中血脉、中腑未可用。
家宝丹∶治一切风症，左瘫右痪，手足痿痹，口眼 斜，邪入骨髓者。其病如只在肌表
者不宜用。否则引风入骨髓，如油入面，不能出。
川乌 南星 五灵脂(用姜汁制，另研) 草乌(各六两) 白附子 全蝎 没药 辰砂(
各二两) 羌活 乳香 僵蚕(各三两) 片脑(一两半) 天麻(三两) 麝香(一两二钱半) 地龙(
四两) 雄黄(一两) 轻粉(一两)
上为细末，作散调服，或蜜和如弹子大，含化。若止风麻痹走注，肢节疼痛，或喑不语
，壅滞，宜天麻散。
如圣救苦散∶治左瘫右痪，风湿痹，走注疼痛不止，劫剂也，非痛不用。
御米壳(一两，去顶蜜炒) 陈皮(五钱) 虎骨(酥炙) 乳香(研) 没药(研) 甘草(各
二钱半)
上为细末，每服三钱。水一盏半，煎八分，连渣热服。病在上食后，在下食前。如煎时
，须一顺搅之。
防风天麻散∶
防风 天麻 川芎 白芷 草乌 白附子 荆芥穗 当归 羌活(各半两) 甘草 滑石
上为末，酒化蜜少许，调半钱加至一钱服。
导痰通经 竹沥汤、青州白丸子、三生饮皆治卒中昏冒，口眼 斜，半身不遂，痰涎
潮上壅塞，手足顽麻者。抱龙丸亦妙，省风汤、荆沥汤。在关节手足指痛者，宜神佑等丸下
清热 风本生于热，火盛水衰，不能制之，阴虚阳实，气怫郁也，神芎丸、宣明
仙术
芎散、通圣散之类。亦有兼湿兼气不同。如兼血热者，用防风通圣去麻黄、硝、黄，加生地
、生 、黄连。
灸 风池、百会、曲池、翳风、风市、环跳、肩 等穴皆可灸之，以凿窍疏风。
针以导气
熏 如风客经络，肢体疼痛，不能运动者，用诸去风药煎水，如法熏之。
敷贴 有风客肢体，如痹疼痛，用姜汁、芥子、白芷、南星为末敷上。口眼 斜，有
用巴豆。
如圣散∶
仙术(四两) 川芎 防风 白芷(各二两) 细辛(一两) 川芎(半两) 草乌(一两) 天
麻(半两) 雄黄(半两) 上为末，每服一钱，温酒调下。
各经主治药 肝(川芎) 心(细辛) 脾(升麻) 肺(防风) 肾(独活) 胃(升麻) 大
肠(白芷) 小肠( 本) 三焦(黄 ) 膀胱(羌活) 心包络(川芎)
药术的根本在于以利泽之心行事，救人的关键在于居仁守义。如果没有道德情谊和精诚之心，必定会有神明暗中窥伺（考察）。救助万物共同进入同寿的境界，修身养性一半是为了保养自己的身体。杏林（指医学界）和橘井（指医德高尚的医家）都是过去的陈迹，还要依靠余下的芬芳来种植新的德行。
茫茫宇宙就是一个乾坤，调和鼎鼐（治理国家或调理身体阴阳平衡）的功夫代代相传。指鹿为马的心机只是徒劳地制造虚伪，询问牛的气象（比喻探究事物本质以调理元气）才是真正调理元气的做法。贪婪的人败坏风俗，淳朴的风气随之改变；贤良的宰相匡正时局，使太平盛世得以保全。四海之内和谐繁荣，百姓物资富足，像春风中的花柳一样年年保持生机。
上面两首诗，一首体现了医术行道者的用心，谨慎到了如此地步；另一首体现了大道的根本，调理元气的意旨就像这样。所谓“得志就做良相，不得志就做良医”，这不是世俗工匠技艺可以相比的，确实不是小才小智所能窥探的。
当时永乐六年，岁次戊子，十月望日过后一天，中山刘宗浓甫谨识。
中风大多主因血虚。气虚伴有痰湿的，治疗以化痰为先。夹杂火邪与湿邪的半身不遂，大多多由痰引起。病位在左侧属于死血、无血；病位在右侧属于有痰、有热、气虚。
复气（恢复正气/气厥）：起初没有辨别是内因还是外因，很多是因为七情所动，导致气厥暴逆，出现昏冒、牙关紧急的症状。如果误当作中风治疗，用药往往会导致死亡。只适宜用苏合香丸灌服使其苏醒，这是因为气复则病愈。中风如同被箭镞射中，不能与普通感冒伤风相比。
捷嚏（通鼻窍法）：起初突然昏倒或中风的，用皂角末，或不卧散吹入鼻内。
汗法（解表）：表实无汗者，用发散、劫夺的方法；表里俱实者，亦用发散劫夺；表虚自汗者，用收敛表气的方法；表里俱虚者，用温补和解的方法。《脉经》说：脉浮而大的属风证。脉沉缓弱小的，药用辛温的排风汤、小续命汤，或辛平的消风百解散、消风散选用。脉洪大实用的，用辛凉之法，如钱氏大青膏。
宣法（催吐）：气滞者难治，宜用吐法。痰气实盛、能进食、痰壅盛者，以及口眼歪斜不能言语者，都用吐法。也有虚证不可用吐法的。
下法（攻下）：这是因为内有二便阻隔，所以攻里。仔细审察确当，才可以施用此法，方剂有三化汤、子和搜风丸、老人润肠丸。
双解（表里双解）：《要略》说：脉微而数，是中风所致。表里有风热的，用防风通圣散、川芎石膏汤。风寒的，用小续命汤。
理气：气滞气郁，胸胁痞闷，肩膊麻疼等类症状，这是七情所致。宜调气，用乌药顺气散、八味顺气散之类。
理血：没有表里急症的血逆，发作不时，用大秦艽汤、羌活愈风汤，兼用导痰丸。治疗在经的病，用六合汤、愈风汤之类。表里现证全无，而血气虚者，必须补益。（见下文。）
补气：气虚突然昏倒，用人参、白术补之。有痰的，用竹沥、姜汁，以人参为主。本于虚损的，用补中益气汤之类加祛风药。
补血：用四物汤，或少加姜汁，恐怕滋腻生痰，再加竹沥。能进食的，去掉竹沥加荆沥，加入姜汁效果不好，可用汤药送服青州白丸子。
通关透肌骨：阳证有用至宝丹，阴证用灵宝丹。昏冒者适宜使用。因为风邪深入骨髓不能排出，所以用龙脑、麝香、牛黄、雄黄之类，这些药都能入骨透肌肉，使风邪外出。如果中血脉、中腑尚未可用此法。
家宝丹：治疗一切风症，左瘫右痪，手足痿痹，口眼歪斜，邪入骨髓者。如果病只在肌表者不宜用。否则引风入骨髓，像油渗入面中，不能排出。
配方：川乌、南星、五灵脂（用姜汁制，另研）、草乌（各六两），白附子、全蝎、没药、辰砂（各二两），羌活、乳香、僵蚕（各三两），片脑（一两半），天麻（三两），麝香（一两二钱半），地龙（四两），雄黄（一两），轻粉（一两）。
上药研为细末，作散剂调服，或用蜜和成弹子大小，含化。如果只是风麻痹走注，肢节疼痛，或失语不语，壅滞，宜用天麻散。
如圣救苦散：治疗左瘫右痪，风湿痹痛，走注疼痛不止，属于劫剂，非剧烈疼痛不用。
配方：御米壳（一两，去顶蜜炒），陈皮（五钱），虎骨（酥炙），乳香（研），没药（研），甘草（各二钱半）。
上药研为细末，每服三钱。水一盏半，煎至八分，连渣热服。病在上部食后服，在下部食前服。如煎煮时，须顺着一个方向搅拌。
防风天麻散：
配方：防风、天麻、川芎、白芷、草乌、白附子、荆芥穗、当归、羌活（各半两），甘草、滑石。
上药研为末，酒化开少许蜂蜜，调服半钱，加至一钱服。
导痰通经：竹沥汤、青州白丸子、三生饮都治疗卒中昏冒，口眼歪斜，半身不遂，痰涎潮上壅塞，手足顽麻者。抱龙丸也妙，还有省风汤、荆沥汤。在关节手足指痛者，宜用神佑等丸下。
清热：风本生于热，火盛水衰，不能制约，阴虚阳实，气机怫郁，用神芎丸、宣明仙术芎散、通圣散之类。也有兼湿兼气不同的。如兼血热者，用防风通圣散去麻黄、硝、黄，加生地、生地黄、黄连。
灸：风池、百会、曲池、翳风、风市、环跳、肩髃等穴皆可灸之，以凿窍疏风。针以导气。
熏：如风客经络，肢体疼痛，不能运动者，用各种祛风药煎水，依法熏蒸。
敷贴：有风客肢体，如痹痛者，用姜汁、芥子、白芷、南星为末敷上。口眼歪斜，有用巴豆的。
如圣散：
配方：仙术（四两），川芎、防风、白芷（各二两），细辛（一两），川芎（半两），草乌（一两），天麻（半两），雄黄（半两）。
上药研为末，每服一钱，温酒调下。
各经主治药：肝（川芎），心（细辛），脾（升麻），肺（防风），肾（独活），胃（升麻），大肠（白芷），小肠（藁本），三焦（黄芩），膀胱（羌活），心包络（川芎）。
The art of medicine is entirely based on a heart of benevolence and benefit; saving lives depends on dwelling in benevolence. Without moral integrity and sincerity, there will surely be spirits secretly observing [one's conduct]. To aid all things and jointly enter the realm of shared longevity, cultivating one's nature half serves to nourish one's own body. The "Apricot Grove" (a metaphor for the medical profession) and the "Orange Well" (a metaphor for virtuous physicians) are but past traces; we still rely on lingering fragrance to plant new virtue.
The vast universe is but one Qiankun (Heaven and Earth); the skill of harmonizing the tripod (metaphor for governing or regulating bodily balance) is passed down generation after generation. The scheming of "pointing at a deer and calling it a horse" is merely futile fabrication; the demeanor of "asking about the ox" (investigating the essence to regulate Yuan Qi) is truly the method of regulating Yuan Qi. Greedy people corrupt customs, changing the pure wind; virtuous ministers rectify the times, completing the sun of peace. Within the four seas, there is harmony and prosperity, with people and goods abundant; like spring wind, flowers, and willows, they preserve their vitality year after year.
The above two poems: one reveals the intention of practicing medicine through the Way, cautioning thus; the other reveals the root of the Great Dao, illustrating the meaning of regulating Yuan Qi as such. It is said that "when successful, one becomes a good minister; when unsuccessful, one becomes a good physician." This is not comparable to vulgar crafts and skills; indeed, it cannot be fathomed by those of small talent and wisdom.
Recorded respectfully by Liu Zongnong Fu from Zhongshan, on the second day after the Full Moon of the tenth month, in the year Wuzi (1408), during the Yongle era.
Apoplexy (Zhong Feng) generally stems from Blood deficiency. For Qi deficiency accompanied by Phlegm, treatment prioritizes resolving Phlegm. Cases complicated by Fire and Dampness leading to hemiplegia are mostly due to Phlegm. Lesions on the left belong to Dead Blood and lack of Blood; lesions on the right belong to Phlegm, Heat, and Qi deficiency.
Restoring Qi: Initially failing to distinguish between internal and external causes, many cases arise from agitation by the Seven Emotions, causing Qi Jue (Qi collapse/reversal) with sudden rebellion, leading to coma and locked jaw. If mistakenly treated as Apoplexy, medication often leads to death. One should only administer Suhe Xiang Wan (Styrax Pill) to induce awakening, as the disease resolves when Qi is restored. Apoplexy is like being struck by an arrowhead; it is not comparable to a common cold or wind-catch.
Quick Sneezing (Nasal Insufflation): For initial sudden fainting or apoplexy, use powder of Gleditsiae Fructus Spina (Zaojiao Mo) or Buwo San insufflated into the nose.
Sweating Method (Releasing the Exterior): For Exterior Excess with no sweating, use dispersing and seizing methods; for both Interior and Exterior Excess, use dispersing and seizing; for Exterior Deficiency with spontaneous sweating, use methods to consolidate the Exterior; for both Interior and Exterior Deficiency, use warming and resolving methods. The *Mai Jing* states: "Pulse floating and large indicates Wind." "Pulse sinking, slow, and weak" calls for selecting Xin-Wen (Acrid-Warm) formulas such as Pai Feng Tang (Dispel Wind Decoction) or Xiao Xu Ming Tang (Minor Continuation of Life Decoction), or Xin-Ping (Acrid-Neutral) formulas such as Xiao Feng Bai Jie San (Eliminate Wind Hundred-Resolve Powder) or Xiao Feng San (Eliminate Wind Powder). For pulse flooding and solid, use Xin-Liang (Acrid-Cool) methods, such as Qian Shi Da Qing Gao (Master Qian’s Large Green Paste).
Expeoration (Inducing Vomiting): Qi stagnation is difficult to treat; expeoration is suitable. For excess Phlegm-Qi, ability to eat, and severe Phlegm obstruction, as well as facial paralysis and inability to speak, expeoration is used. However, deficiency patterns where expeoration is contraindicated also exist.
Purgation (Attacking the Interior): This is because internal blockage of stool and urine necessitates attacking the Interior. Only after careful and accurate diagnosis should this method be applied. Key formulas include San Hua Tang (Three Transformations Decoction), Hezi Sou Feng Wan (Hezi’s Wind-Search Pill), and Lao Ren Run Chang Wan (Elder’s Intestine-Moistening Pill).
Double Resolution: The *Yao Lue* states: "Pulse subtle and rapid is caused by Apoplexy." For Wind-Heat in both Exterior and Interior, use Fang Feng Tong Sheng San (Saposhnikovia Universal Relief Powder) or Chuanxiong Shigao Tang (Ligusticum and Gypsum Decoction). For Wind-Cold, use Xiao Xu Ming Tang.
Seizing (Strong Wind-Expelling): Such as Reng Sheng San (Like-Sage Powder) and Tianma Fangfeng (Gastrodia and Saposhnikovia) types. (See below.)
Regulating Qi: Qi stagnation and depression, chest and hypochondriac fullness, shoulder and arm numbness and pain, etc., stem from the Seven Emotions. Regulate Qi using Wu Yao Shun Qi San (Litsea Smooth Qi Powder) or Ba Wei Shun Qi San (Eight-Ingredient Smooth Qi Powder).
Regulating Blood: In the absence of Exterior-Interior urgency, with rebellious Blood and irregular attacks, use Da Qin Jiao Tang (Major Gentian Decoction) or Qiang Huo Yu Feng Tang (Notopterygium Wind-Dispelling Decoction), combined with Dao Tan Wan (Phlegm-Guiding Pill). For diseases in the Channels, use Liu He Tang (Six-Harmony Decoction) or Yu Feng Tang (Wind-Dispelling Decoction). When there are no Exterior-Interior manifest signs but Blood and Qi are deficient, tonification is required. (See below.)
Tonifying Qi: For sudden collapse due to Qi deficiency, use Ginseng and Atractylodes Macrocephala Rhizome. If Phlegm is present, use Bamboo Juice and Ginger Juice, with Ginseng as the principal ingredient. For root deficiency, use Bu Zhong Yi Qi Tang (Middle-Warming and Qi-Boosting Decoction) combined with Wind-expelling agents.
Nourishing Blood: Use Si Wu Tang (Four Substances Decoction), adding a little Ginger Juice to avoid cloying Phlegm, then add Bamboo Juice. If the patient can eat, remove Bamboo Juice and add Schisandra Juice; if Ginger Juice is ineffective, administer Qingzhou Bai Wan Zi (Qingzhou White Pills) with decoction.
Opening Passages and Penetrating Muscle and Bone: For Yang patterns, use Zhi Bao Dan (Treasure of Ultimate Value Pill); for Yin patterns, use Ling Bao Dan (Spirit Treasure Pill). These are suitable for coma. Because Wind enters the bone marrow and cannot exit, substances like Dragon Brain (Borneol), Musk, Buffalo Horn, and Realgar are used, as they penetrate bone and muscle to expel Wind pathogens. These should not be used for Wind striking the Collaterals or Organs.
Jia Bao Dan: Treats all Wind syndromes, left flaccidity and right paralysis, limb atrophy and numbness, facial deviation, and pathogens entering bone marrow. It is unsuitable if the pathogen is only in the muscle and surface; otherwise, it draws Wind into the marrow, like oil entering dough, making expulsion impossible.
Ingredients: Aconitum Carlemanii Lateralis Radix Preparata (Chuanwu), Pinellia Tuber (Nanxing), Trogopterus Dung (Wulingzhi - processed with Ginger Juice, ground separately), Aconitum Kusnezoffii Root (Caowu) (each 6 liang); Bletilla Tuber (Baifuzi), Scorpio (Quanxie), Myrrh (Moyao), Cinnabar (Chensha) (each 2 liang); Notopterygium Rhizome (Qianghuo), Frankincense (Ruxiang), Bombyx Batryticatus (Jiangcan) (each 3 liang); Borneolum Syntheticum (Pian Nao) (1.5 liang); Gastrodia Rhizome (Tianma) (3 liang); Moschus (Shexiang) (1.25 liang); Pheretima (Dilong) (4 liang); Realgar (Xionghuang) (1 liang); Calomelas (Qingfen) (1 liang).
Grind into fine powder, take as powder mixed with liquid, or mix with honey into pills the size of a bullet, and dissolve in the mouth. For mere wind-induced numbness and wandering pain, joint pain, aphasia, or congestion, Tianma San (Gastrodia Powder) is suitable.
Reng Sheng Jiu Ku San (Like-Sage Salvation from Suffering Powder): Treats left flaccidity and right paralysis, wind-damp bi syndrome, and unceasing wandering pain. It is a seizing agent, used only for severe pain.
Ingredients: Papaveris Pericarpium (Yumi Qiao) (1 liang, top removed, stir-fried with honey), Tangerine Peel (Chenpi) (5 qian), Tiger Bone (Hu Gu) (roasted with butter), Frankincense (Ruxiang) (ground), Myrrh (Moyao) (ground), Licorice Root (Gancao) (each 2.5 qian).
Grind into fine powder. Take 3 qian per dose. Add 1.5 cups of water, boil to 0.8 cup, and drink hot with the dregs. For upper body ailments, take after meals; for lower body ailments, take before meals. During boiling, stir consistently in one direction.
Fangfeng Tianma San:
Ingredients: Saposhnikovia Root (Fangfeng), Gastrodia Rhizome (Tianma), Ligusticum Chuanxiong Rhizome (Chuanxiong), Angelica Dahurica Root (Baizhi), Aconitum Kusnezoffii Root (Caowu), Bletilla Tuber (Baifuzi), Schizonepeta Spike (Jingjie Sui), Angelica Sinensis Root (Danggui), Notopterygium Rhizome (Qianghuo) (each 0.5 liang); Licorice Root (Gancao), Talcum (Huashi).
Grind into powder. Dissolve with wine and a little honey, take 0.5 qian, increasing to 1 qian.
Guiding Phlegm and Unblocking Channels: Zhuli Tang (Bamboo Juice Decoction), Qingzhou Bai Wan Zi (Qingzhou White Pills), and Sansheng Yin (Three Lives Drink) all treat sudden stroke coma, facial deviation, hemiplegia, tidal Phlegm obstruction, and limb numbness. Baolong Wan (Embracing Dragon Pill) is also excellent, along with Sheng Feng Tang (Wind-Resolving Decoction) and Jingli Tang (Schisandra Juice Decoction). For pain in joints and fingers/toes, Shen You Wan (Divine Aid Pill) or similar purgatives are suitable.
Clearing Heat: Wind originates from Heat; excessive Fire and deficient Water fail to control it, leading to Yin deficiency and Yang excess, with Qi oppression. Use Shenxiong Wan (Spirit and Ligusticum Pill), Xuanming Xianshu Xiong San (Xuanming Immortal Gastrodia Powder), or Tong Sheng San (Universal Relief Powder). Patterns may also involve Dampness or Qi. For concurrent Blood Heat, use Fangfeng Tong Sheng San removing Ephedra, Mirabilite, and Rhubarb, adding Rehmannia Glutinosa Root (Shengdi Huang) and Coptis Chinensis Rhizome (Huanglian).
Moxibustion: Points Fengchi, Baihui, Quchi, Yifeng, Fengshi, Huantiao, Jianyu, etc., can be moxa-ed to open orifices and disperse Wind. Acupuncture guides Qi.
Fumigation: When Wind lodges in channels causing limb pain and immobility, decoct various Wind-dispersing herbs and fumigate according to protocol.
Application/Poultice: For Wind lodging in limbs causing Bi pain, apply powder of Ginger Juice, Mustard Seed, Angelica Dahurica Root, and Pinellia Tuber. For facial deviation, Croton Seed (Badou) is sometimes used.
Reng Sheng San:
Ingredients: Atractylodes Lancea Rhizome (Xianshu) (4 liang), Ligusticum Chuanxiong Rhizome (Chuanxiong), Saposhnikovia Root (Fangfeng), Angelica Dahurica Root (Baizhi) (each 2 liang), Asarum Root (Xixin) (1 liang), Ligusticum Chuanxiong Rhizome (Chuanxiong) (0.5 liang), Aconitum Kusnezoffii Root (Caowu) (1 liang), Gastrodia Rhizome (Tianma) (0.5 liang), Realgar (Xionghuang) (0.5 liang).
Grind into powder. Take 1 qian per dose, mixed with warm wine.
Medicinals Governing Each Channel: Liver (Ligusticum Chuanxiong Rhizome), Heart (Asarum Root), Spleen (Imperata Rhizome), Lung (Saposhnikovia Root), Kidney (Angelica Pubescens Root), Stomach (Imperata Rhizome), Large Intestine (Angelica Dahurica Root), Small Intestine (Ligusticum Wallichii Rhizome/Gaoben), Sanjiao (Scutellaria Baicalensis Root/Huangqin), Bladder (Notopterygium Rhizome), Pericardium (Ligusticum Chuanxiong Rhizome).