一外治法针灸最古自汉张仲景易针灸为汤液。百代宗之。易曰穷则变。变则通。顾汤液
可变。而针灸亦不可通。思所以济其穷。无悖于古有利于今者。则莫如膏药。余乡居八载。
行之既验。不敢自秘。爰取所集众方。为骈文以联缀之。并为发明内外治殊涂同归之理。质
之老友。咸曰是诚一门。但惜为俪体又杂子史。非所以通俗也。尚宜撮其大意为浅语。以提
其要。使人人开卷了然。余然其言。乃补增略言于首焉。
一凡病多从外入。故医有外治法。经文内取外取并列。未尝教人专用内治也。若云外治
恃。是圣言不足信矣。矧上用嚏。（嚏即吐也在上宜嚏咸邪从口鼻入宜嚏）中用填。（如填脐
散之类又罨脐敷脐亦是）下用坐。（坐药也即下法 如水肿捣葱坐取气水自下是也 三句具吐
汗下三法已。括外治之全矣）尤捷于内服。彼种痘者纳鼻而传十二经。救卒中暴绝吹耳而通
七窍。气之相感其神乎。
一内经用桂心渍酒以熨寒痹。用白酒和桂以涂风中血脉。此用膏药之始。仲景桂枝汤治
风寒。调和营卫。实祖于此。今以汤头还为膏药。于义为反其本。以为妄变古法者非也。
一外治之理。即内治之理。外治之药。亦即内治之药。所异者法耳。医理药性无二。而
神奇变幻。上可以发泄造化五行之奥蕴。下亦扶危救急层见叠出而不穷。且治在外则无禁制
。无窒碍。无牵掣。无沾滞。世有博通之医当于此见其才。
一外治必如内治者。先求其本。本者何。明阴阳。识脏腑也。灵素而下。如伤寒论金匮
诸大家所着。均不可不读。即喻嘉言柯韵伯王晋三诸君所阐发。俱有精思。亦不可不细绎。
今无名师。是即师也。通彻之后。诸书皆无形而有用。操纵变化自我。虽治在外。无殊治在
内也。外治之学。所以颠扑不破者此也。所以与内治并行。而能补内治之不及者此也。若不
考其源流。徒恃一二相传有效之方。自矜快捷方式秘诀。而中无所见。设遇疑难之症。古无传方
。其不坐窘者几何。或知其一未知其二。此虽无失。而彼已阴受其损者有矣。谚云。医得头
疼眼又瞎。良工要不如是也。
一膏与药分为二。临症活变在此。有但用膏而不必药者。有竟用药而不必膏者。有膏与
用者。有膏自膏。药自药。以相反相济为用者。有膏即药药即膏。以相佐相益为用者。古人
于熬者曰膏。撮者曰药兹合之而两全。今人混言膏药。兹离之而各妙。
一膏纲也。药目也。膏判上中下三焦。五脏六腑。表里寒热虚实。以提其纲。药随膏而
缕析。以为之目。膏有上焦心肺之膏。有中焦脾胃之膏。有下焦肝肾之膏。有专主一脏之膏
。脏有清有混。有专主一腑之膏。腑有通有涩。又有通治三焦。通治五脏。通治六腑之膏。
又有表里寒热虚实分用之膏。互用之膏。兼用之膏。药则或糁膏内。或敷膏外。或先膏而用
洗擦。或后膏而用熏熨。膏以帅药。药以助膏。景嵩崖谓。观大易阴阳消长。可知内治之理
。愚谓观一部周礼。六官分职。陈殷置辅。敷布精密水泄不漏。可为用膏用药之法。读书人
当识此意。（膏内糁药可取单方验者研末备用敷药宜作锭余药皆现制）
一膏方取法不外于汤丸。凡汤丸之有效者皆可熬膏。不仅香苏神术黄连解毒。木香导滞
沥化痰。以及理中建中。调胃平胃。六君六味养心归脾。补中益气等为常用之方也。或谓用
汤丸熬膏何不内服。不知吾惟不敢为内服。故用膏耳。自来相戒。误人非必毒药也。所见不
真桂枝下咽。承气入胃并可以毙。即一味麻黄。一味黄连。一味白术。一味熟地。用不得当
贻害无穷。愚者自是而不知其非。旁观皆窃笑之。明者心知之而不肯自言。未尝不愧且悔也
。然焉能吐而出之乎。或又云良工可不患此。亦思良工古今有几。且良工亦不废外治。昔叶
天士用平胃散炒熨治痢。用常山饮炒嗅治疟。变汤剂为外治。实开后人无限法门。吾之用膏
即本于此。使必内服而后可。无论妄为下药。药适加病。倘遇不肯服药之人。不能服药之症
。而其情其理万万不忍坐视者。又将何法以处之。
一膏可以统治百病。人皆讥之。且举名贤论紫金锭统治百病之非为证。不知此亦偏见耳。
止走一经治一症。汇而集之其统治也固宜。如冲和汤为太阳解表之方。而春可治温。夏可治
热。秋可治湿。以治杂症亦有神也。通圣散为双解表里之方。而兼治风热燥三症。五积散为
内伤外感之方。而内而脏腑。外而皮毛经络。上而头项。下而腰脚。妇人调经无不可用。
又
一方。麻黄白术散治风火湿热郁而为病。而表里寒热补泻之药咸备。越鞠治气合痰血食湿热
。变之而为薛已八味逍遥。加之而为养生六郁解毒。高鼓峰治血。以一方统七情饥饱劳役等
因。胡念斋深服之。陈修园复赏之。他如三和汤。三一承气。三一肾气。六一顺气之类。古
如此者不胜枚举。膏药本其意而更推之扩之。虽治百病何难。要之。人病不外气滞血凝。及
阴有寒湿。阴有燥热而已。观病机十九条。文曰皆属。皆即统也。病可统而药不可统乎。知
其要者一言而终。制膏药者亦在乎能握其要而已。满屋散钱。以一线贯串百钱可。即千钱万
钱亦无不可。是所谓握其要也。一副牙牌不过单双配合。而千变万化用无穷尽。是亦所谓握
其要也。握要之道一通字该之。理通则治自通矣。然通须虚心读书。
一外治药中多奇方。学识未到断不能悟。或少见多怪反訾古人为非。则大不可。吾谓医之所
患在无法耳。既有其法。方可不执如一症中古有洗法熏法。我即可以药洗之熏之。有 法擦
熨法。我即可以药 之擦之熨之。原方可用则用。不可用则选他方。或制新方用之。张元素
云。古方今病不相能。许学士云。用其法不用其方。非独时异势殊症多迁变。方未可拘
泥。亦恐后人不识前人。妄加訾议。而教人以圆而用之之法也。所谓善于师古者此也。
一膏中用药味。必得通经走络。开窍透骨。拔病外出之品为引。如姜葱韭蒜白芥子花椒
及槐柳桑桃蓖麻子凤仙草轻粉山甲之类。要不可少不独冰麝也补药必用血肉之物。则与人有
益。如羊肉汤。猪肾丸。乌骨杂丸。鳖甲煎鲫鱼膏之类可以仿加。若紫河车则断不可用。或
用牛胞衣代之其力尤大。此补中第一药也。须知外治者气血流通即是补。不药补亦可。
一膏中用药味。必得气味俱浓者方能得力。虽苍术半夏之燥。入油则润。甘遂牵牛巴豆
南星木鳖之毒。入油则化。并无碍。又炒用蒸用皆不如生用。勉强凑用。不如竟换用。（如
银花换忍冬藤茯苓换车前子之类）统领健儿。斩关夺门。擒贼歼魁。此兵家之所以制胜也。
膏药似之。若以今医所处。和平轻淡之剂相绳。则见者惊走矣。
一膏药热者易效。凉者次之。热性急而凉性缓也。攻者易效。补者次之。攻力猛而补力
也。然大热之症。受之以凉其气即爽。极虚之症。受之以补其神即安。（虚人□按者其空处
以实之也况得补膏乎）只在对症耳。若夫热症亦可以用热者。一则得热则行也。一则以热引
热使热外出也。即从治之法也。虚症亦可以用攻者。有病当先去不可以养患也。且以气相感
。虚人亦能胜无虚。虚之祸也。此又在临症之斟酌而变通也。（寒多冰伏瘀积不去愈补愈剧）
一古汤头治一症。往往有寒热并用者。有消补兼行者膏药何独不然。精要有贴温膏敷凉药之
说。足为用膏药者之一诀。推之亦可贴补膏敷消药也。此即扶正以逐邪之义也。若治两症则
寒热消补虽同用。而上不犯下。下不犯上。中不犯上下更无顾忌。
仲景伤寒论有火熏令其汗。冷水 之。赤豆纳鼻。猪胆汁蜜煎导法皆外治也。汗下之法
矣。用之失宜非法之咎也。后贤于痞气结胸。又有 法熨法。是病发于阴而误治者。与病发于
阳而误治者皆有法也。至于无阳者宜蒸。脏结者宜炙。于无法之中更出一法。至周且详矣。
而特以才高识妙。不必专主外治。故外治方不若内治之备。然博采诸书。未始不粗有其规模
。或谓温症断不能用外治。吾谓温症治法皆从伤寒。推出能者。特于源流辨之分明耳。如吴
鞠通温症条辨。大旨在手太阴足太阳。伤阳伤阴上认得清。至所用泻心白虎等法。岂能外于
伤寒。而伤寒外治于热邪传里。有黄连水洗胸法。皮硝水拓胸法。芫花水拍胸法。石膏和
敷胸法。老蚓和盐捣敷胸法。发斑有胆汁青黛水升麻水扫法。吐衄有井水 法搭法。蓄血有
叶汤摩法。通有犀角地黄熬贴法。其余伤寒兼症变症。无不各有外治法。凡热病应用之药。
伤寒皆有之。即伤寒所未有。不难以伤寒之所有者比类求之。然则以外治法治湿症。即可从
外治伤寒之法推之已。或又谓温症传变至速。非膏药所及。不知汤丸不能一日数服。而膏与
药可一日数易。只在用者之心灵手敏耳。惟是法由我造。不能为捡方治病者道也。破习见而
化拘牵。是所望于聪明理达者（寒温传变往往药煎成而症已换医何能待膏可预截较昔人先用
葛根断阳明苍术安大阴尤稳）
一古膏除太乙观音霏云外。治四时伤寒有两万灵膏。治脾胃有金丝万应膏。治劳损有五
。又有暖脐膏涌泉膏。可见内症用膏。古原有是法。特其药庞杂。并治及外症。与汤头之纯
一者不同。医家多訾之而耳食者遂概以为膏药不足恃至于服药无效。事势危急始用膏药安能
有济此古膏之所以不行也。王晋三论本事四神丸方云。删去背谬之药。复以相须相使之品。
自奏奇功。此真古之功臣。安得今更有晋三其人者。为古膏一开生面。而并创制数十种膏方
药方为世指南也。（叶天士有临症指南外治得更有高手指南则临症亦有所遵行矣）
一膏药贴法。不专主一穴。如经治热病五十九刺。头上五行。行五者以越诸阳之热逆
头中行（督脉）上星囟会前项百会后项五穴也。两傍（膀胱）承光通天脑盖玉枕天枢十穴也。又
两傍（胆经）临泣目胆正营承灵脑空十穴也。天杼膺命（即中府穴）缺盆背俞（即风门穴）八者
泻胸中之热。气冲三里巨虚上下廉八者。泻胃中之热。云门 骨（即肩穴）委中（即腿湾穴）髓
穴（即腰俞穴）八者。泻四肢之热。五脏俞傍五十者。泻五脏之热。共五十九刺。所以分杀其
势也。症虽重。得此分杀其势其病亦减。膏药治太阳经外感。初起以膏贴两太阳（头痛本穴）
风池风门（疏通来路）膻中穴（于心取汗）更用药敷天庭。熏头面腿湾。擦前胸后背两手心两足
心（皆取汗）分杀其势。即从刺法推出。诸经可仿此推。（疟疾血症均有截法）若脏腑。则视病
所在。上贴心口。中贴脐眼。下贴丹田。或兼贴心俞与心口对。命门与脐眼对。足心与丹田
应。外症除贴患处外。用一膏贴心口以护其心。或用开胃膏使进饮食以助其力。可以代内托
治外症亦不必服药者以此。（外治以饮食为填补）
一汤液内治犹在暗室也。膏药外治犹在大庭广众之地也。暗室人所不见。大庭广众之地
见之。故内治可蒙。而外治不可蒙。然易于补过在此。不蹈重咎亦在此。彼贫无所恃。不得
已欲藉医以谋生者。读书既不多。阅历又未深。以膏药疗治安拙于已。推能于人。两无所负
。非独存心宜尔。且以保名。且以保财。且。以保身。且以保嗣。有以一膏起家者资亦
一膏药多验于穷苦之人。一则无力延医信任不得不专。二则平时不服药故也。富贵之家
微恙名贤列座。亲朋省问。各举所知。且参 视为常食之品。何能遽以膏药为是。然当百
药不效之时。诸医束手告退。而膏药能用之有验。则亦易于传播医者但当尽其心可耳。惟膏
药修合无人见。不可鬻良杂苦。自失其真。更不可乘人之急。挟货居奇以蹈恶习。若能于穷
民阴行其德。不以财论尤为造福。
一余所制膏方。惟清阳膏。散阴膏。金仙膏。 膏。催生膏。最验。已刊附骈文之后。
产固非病。生亦不必催。有膏以备生而病者用也。往往产妇二三日后。目不得瞑。
心中烦乱。火升于上。儿愈不下。贴此膏后。无不自觉腹中温暖。即
时闭目安睡。睡醒即生。夫用纯阴之膏何以能温暖。盖阳气外泄。得阴膏而阳回于内。故腹
中温暖也。此即介以潜阳之法也。睡者六字真言之一。能睡则阴气自复。交骨亦关矣。且睡
则儿得休息。转身亦有力矣。造化自然之道。仍以自然还之。原不待膏药特此时气不行阴。
非借膏药之力。断不得睡。又非以膏药安产妇之心。而令其睡。以俟药转亦不得睡。此中有
医意焉。所以历试俱验。（凡虚劳症无病可疗仿此）曾见有难产者或以硝黄下之或以蓖麻等拔
之。卒无一效。而临死时自揭其反者有之。此阳气外尽之故也医理精微在人静悟。聊举此方
质诸当世。以见膏药可以自造。不必古人曾有此方也。其余尚有灵霏膏泰山石刻膏七宝遇仙
膏。灵砂膏延。龄膏清补膏。温补膏。伤风发散膏。伤寒发散膏三时感冒双解膏。东丹温症
【略言（上）】
外治法中，针灸最为古老。自汉代张仲景将针灸改为汤药以来，后世百代都尊崇这一做法。《易经》说：“事物发展到极点就会发生变化，变化了就能通达。”虽然汤药可以变化，但针灸也不能不通达。思考如何救济这种困局，既不违背古法又有利于当今的方法，没有比膏药更好的了。我在家乡居住八年，使用膏药既已验证有效，不敢独自保密，于是选取收集到的各方剂，用骈文形式连接起来，并阐明内治与外治殊途同归的道理，向老友请教，大家都说这确实自成一家，只是可惜用了骈体文，又夹杂了诸子百家和史书的内容，不适合通俗传播。应当概括大意，用浅显的语言来提纲挈领，使人人打开书卷就能明白。我认为这话有理，于是在篇首补增了这篇略言。
凡是疾病大多从外部侵入，所以医生有外治法。医经中将内治和外治并列，从未教导人们专门只用内治。如果说外治是依靠某种手段，那就是圣人的话不可信了。况且上部病证用嚏法（嚏即催吐，病位在上适宜用嚏法，邪气从口鼻入侵适宜用嚏法），中部病证用填法（如填脐散之类，还有敷脐、罨脐也是填法），下部病证用坐药法（坐药即下法，如水肿病捣葱坐取气，水液自然下行）。这三句概括了吐、汗、下三法，已经囊括了外治的全部方法，尤其比内服更快捷。那些种痘的人，将痘苗纳入鼻腔而传遍十二经脉；救治中风猝死暴绝之人，吹药入耳而通利七窍。气的相互感应，真是神奇啊。
《内经》记载用桂心浸泡在酒中熨烫寒痹，用白酒调和桂枝涂抹风中血脉的情况，这是使用膏药的开端。张仲景的桂枝汤治疗风寒，调和营卫，实际上就是以此为基础。现在把汤头方剂还原为膏药，从义理上讲是返本归源，认为这是妄自改变古法的人是不对的。
外治的原理，就是内治的原理；外治的药物，也就是内治的药物。所不同的只是治疗方法罢了。医理和药性没有两样，而且神奇变幻，上可以发泄造化五行深奥蕴藏的道理，下也能扶危救急，层出不穷。而且治疗在体表就没有禁忌限制，没有阻滞碍难，没有牵制掣肘，没有沾滞不灵。世间有博学通晓的医生，应当在此处展现他们的才华。
外治必须像内治一样，先探求疾病的根本。根本是什么？就是明辨阴阳，识别脏腑。从《灵枢》、《素问》以下，像《伤寒论》、《金匮要略》等大家的著作，都是不可不读的。即使是喻嘉言、柯韵伯、王晋三等先生所阐发的理论，都有精妙的思考，也不可不用心研读。如今没有名师，这些书籍就是老师。通彻之后，各种书籍都变得无形而有用，操纵变化由我自己决定，虽然治疗在体表，与内在治疗没有区别。外治之学之所以颠扑不破，原因就在这里。之所以能与内治并行，并能弥补内治的不足，原因也在这里。如果不考察其源流，仅仅依赖一两个相传有效的方子，自夸快捷方式的秘诀，而内心没有真知灼见，假如遇到疑难病症，古代没有流传下来的方子，能不被困窘的有多少呢？或者只知道其一不知道其二，这虽然没有什么过失，但对方可能已经暗中受到损害了。谚语说：“治好了头疼，眼睛却瞎了”，优秀的工匠是不会这样的。
膏和药分为两类，临症时的灵活变通就在于此。有只用膏而不必用药的，有竟用药而不必用膏的，有膏与药合用的，有膏自膏、药自药，以相反相济为作用的，有膏即是药、药即是膏，以相互佐助相互增益为作用的。古人称熬制的叫膏，撮取的叫药，现在将它们结合而两者都完备。现代人混称为膏药，现在将它们分开而各自精妙。
膏是纲领，药是条目。膏分判上、中、下三焦，五脏六腑，表里寒热虚实，以提起纲领；药随着膏而详细分析，作为条目。膏有主治上焦心肺的膏，有主治中焦脾胃的膏，有主治下焦肝肾的膏，有专主某一脏的膏。脏有清补有温补，有专主某一腑的膏。腑有通利有固涩。又有通治三焦、通治五脏、通治六腑的膏。又有分别用于表里寒热虚实的膏，互相配合的膏，兼用的膏。药则可以撒在膏内，或敷在膏外，或先用膏洗擦，或后用膏熏熨。膏用来统帅药，药用来辅助膏。景嵩崖曾说：“观察《大易》中阴阳的消长，就可以知道内治的原理。”我认为观察《周礼》中六官的分职，陈列殷商辅佐之臣，布置精密如水泄不漏，可以作为使用膏药的方法。读书人应当认识这一点。（膏内撒药可以选取单方验方研末备用，敷药宜做成锭剂，其余药物都现制。）
膏方的取法不外乎汤剂和丸剂。凡是汤丸有效的都可以熬成膏，不仅仅是香苏神术汤、黄连解毒汤、木香导滞汤、沥化痰汤，以及理中汤、建中汤、调胃承气汤、平胃散、六君子汤、六味地黄丸、养心汤、归脾汤、补中益气汤等为常用方剂。有人问：用汤丸熬膏为什么不内服？不知道我正因为不敢让人内服，所以才用膏药。自古以来互相告诫，误人性命的不一定是毒药。所见不真切，桂枝汤喝下去，承气汤进入胃里，也可以致死。即使是一味麻黄、一味黄连、一味白术、一味熟地，使用不当也会留下无穷祸害。愚者自以为是而不知其非，旁观者都在窃笑。明智的人心里知道但不肯说出来，未曾不感到惭愧和后悔。然而怎么能吐出来给人看呢？又有人说：优秀的工匠不必担心这个。但也想想古今优秀的工匠有几个？而且优秀的工匠也不废弃外治。以前叶天士用平胃散炒熨治疗痢疾，用常山饮炒嗅治疗疟疾，将汤剂变为外治，实在开启了后人无限法门。我使用膏药就是基于此。如果一定要内服才可以，那么无论是妄自下药，还是药反而加重病情，假如遇到不肯服药的人，不能服药的病症，而其情理万万不忍心坐视不管的，又将用什么方法来处理呢？
膏药可以统治百病，人们都讥笑它。并且列举名贤论述紫金锭统治百病的错误作为证据。不知道这也是偏见罢了。只走一经治疗一症，汇总集合起来，其统治百病固然适宜。如冲和汤是太阳经解表的方剂，而春天可治温病，夏天可治热病，秋天可治湿病，用来治疗杂症也有神效。通圣散是双解表里的方剂，而兼治风、热、燥三症。五积散是内伤外感的方剂，而内而脏腑，外而皮毛经络，上而头项，下而腰脚，妇人调经没有不可以用的。还有一方，麻黄白术散治疗风火湿热郁结而成的病，而表里寒热补泻的药物都具备。越鞠丸治疗气、痰、血、食、湿、热郁结，变化它为薛己的八味逍遥散，增加它为养生六郁解毒方，高鼓峰治疗血证，以一方统摄七情、饥饱、劳役等原因，胡念斋深深佩服它，陈修园也赞赏它。其他如三和汤、三一承气汤、三一肾气汤、六一顺气汤之类，古代如此的情况不胜枚举。膏药本着这些意思而进一步推广扩大，虽然治疗百病又有什么难的？总之，人的病不外乎气滞血凝，以及阴中有寒湿，阴中有燥热而已。观看《病机十九条》，文中说“皆属”，“皆”就是统摄的意思。病可以统摄，药不可以统摄吗？懂得关键的人一句话就终结了，制作膏药的人也在于能够把握关键罢了。满屋散落的铜钱，用一根线串起一百枚可以，即使是千枚万枚也没有不可以的，这就是所谓把握关键。一副牙牌不过单双配合，而千变万化用无穷尽，这也是所谓把握关键。把握关键的方法用一个“通”字概括，道理通了治疗自然也就通了。然而通需要虚心读书。
外治药中有很多奇方，学识不到断然不能领悟。或者少见多怪反而指责古人为非，那就太不应该了。我认为医生所担忧的是没有方法罢了。既然有了方法，才可以不固执如一。症状中古有洗法、熏法，我就可以用药洗它、熏它；有擦法、熨法，我就可以用药擦它、熨它。原方可以用就用，不可以用就选其他方子，或者制定新方使用。张元素说：“古方今病不相能。”许学士说：“用其法不用其方。”不仅是因为时代不同形势特殊，症状多有变迁，方子不可拘泥，也恐怕后人不认识前人，妄加指责议论，而教导人们圆融运用的方法。这就是所谓善于师法古人。
膏中用药味，必须得到通经走络、开窍透骨、拔病外出的药物作为引子，如姜、葱、韭、蒜、白芥子、花椒以及槐柳桑桃、蓖麻子、凤仙草、轻粉、穿山甲之类，是不可少的，不仅仅限于冰片、麝香。补药必须用血肉有情之物，则对人有益，如羊肉汤、猪肾丸、乌骨杂丸、鳖甲煎、鲫鱼膏之类可以仿照添加。如果是紫河车则绝对不可用，或者用牛胞衣代替，它的力量更大，这是补益中的第一药。须知外治者，气血流通就是补，不吃补药也可以。
膏中用药味，必须气味浓烈的才能得力。虽然是苍术、半夏的燥烈，入油后则滋润；甘遂、牵牛、巴豆、南星、木鳖的毒性，入油后则化解，并没有妨碍。又炒用蒸用都不如生用，勉强凑合使用，不如干脆换用。（如银花换忍冬藤，茯苓换车前子之类）统领军队，斩关夺门，擒贼歼灭魁首，这是兵家制胜的原因。膏药也是如此，如果用现在医生所开的和平轻淡的方剂来衡量，看到的人会惊跑。
膏药热的容易见效，凉的次之。因为热性急而凉性缓。攻邪的容易见效，补益的次之。因为攻力猛而补力弱。但是大热的病症，受之以凉药，其气立刻清爽；极虚的病症，受之以补药，其神立刻安宁。（虚人□按者，指空处以实之，何况得到补膏呢？）关键在于对症。至于热症也可以用热药，一则得热则行，二则以热引热使热外出，这就是从治的方法。虚症也可以用攻药，有病应当先去邪，不可以养患。而且以气相感，虚人也能胜任无虚之症，这是虚症的祸患。这又在临症时的斟酌变通。（寒多冰伏瘀积不去，愈补愈剧）
古代汤头治疗一症，往往有寒热并用的，有消补兼行的，膏药何尝不是如此。精要有贴温膏敷凉药的说法，足为使用膏药者的一个诀窍，推广开来也可以贴补膏敷消药。这就是扶正以驱逐邪气的意义。如果治疗两症，则寒热消补虽然同用，而上不犯下，下不犯上，中间不犯上下，更没有顾忌。
张仲景《伤寒论》中有火熏令其出汗，冷水泼之，赤豆纳鼻，猪胆汁蜜煎导法，都是外治法，属于汗下之法。使用不当不是方法的过错。后贤对于痞气结胸，又有熨法，这是病发于阴而误治的，与病发于阳而误治的都有方法。至于无阳者适宜蒸，脏结者适宜灸，在无法之中更出一法，周到且详细了。只是因为才高识妙，不必专门主攻外治，所以外治方不如内治之完备。然而博采诸书，未始不粗具规模。有人说温病绝对不能使用外治，我认为温病治法都从伤寒推出，能者特别在源流辨别分明罢了。如吴鞠通《温病条辨》，大旨在于手太阴、足太阳，伤阳伤阴上认得清，至于所用泻心、白虎等法，难道能脱离于伤寒吗？而伤寒外治对于热邪传里，有黄连水洗胸法，皮硝水拓胸法，芫花水拍胸法，石膏和敷胸法，老蚯蚓和盐捣敷胸法，发斑有胆汁青黛水升麻水扫法，吐衄有井水泼法搭法，蓄血有叶氏汤摩法，通有犀角地黄熬贴法。其余伤寒兼症变症，无不各有外治法。凡热病应用的药物，伤寒都有。即使伤寒所未有的，也不难以伤寒所具有的类比求得。那么以外治法治温病，就可以从外治伤寒之法推演而已。又有人说温病传变至速，不是膏药所能赶上的。不知道汤丸不能一日数服，而膏与药可以一日数易，只在使用者的心灵手敏罢了。只是法由我造，不能为捡方治病者说道。破除习见而化解拘牵，这是希望聪明理达的人。（寒温传变往往药煎成而症已换，医怎能等待膏药？可预截较昔人先用葛根断阳明、苍术安太阴尤稳）
古代膏药除太乙膏、观音霏云膏外，治四时伤寒有两万灵膏，治脾胃有金丝万应膏，治劳损有五……又有暖脐膏、涌泉膏，可见内症用膏，古代原本就有这种方法，只是它们的药庞杂，并治及外症，与汤头的纯一者不同。医家多指责它们，而耳食者便一概认为膏药不足恃，至于服药无效，事势危急始用膏药，安能有济？这就是古代膏药所以不流行的原因。王晋三论述《本事方》四神丸方时说：“删去背谬之药，复以相须相使之品，自奏奇功。”这真是古代的功臣，怎得今天更有像王晋三这样的人，为古代膏药开创局面，并创制数十种膏方药方为世人指南呢？（叶天士有《临证指南》，若外治更有高手指南，则临证也有所遵行了）
膏药贴法，不专主一穴。如经治热病五十九刺，头上五行，行五者以越诸阳之热逆。头中行（督脉）上星、囟会、前顶、百会、后顶五穴也。两旁（膀胱经）承光、通天、脑盖、玉枕、天柱十穴也。又两旁（胆经）临泣、目窗、正营、承灵、脑空十穴也。天杼、膺俞（即中府穴）、缺盆、背俞（即风门穴）八者泻胸中之热。气冲、三里、巨虚上下廉八者泻胃中之热。云门、肩髃（即肩穴）、委中（即腿弯穴）、髓孔（即腰俞穴）八者泻四肢之热。五脏俞傍五十者泻五脏之热。共五十九刺，所以分杀其势。症虽重，得此分杀其势，其病亦减。膏药治太阳经外感，初起以膏贴两太阳（头痛本穴）、风池、风门（疏通来路）、膻中穴（于心取汗），更用药敷天庭，熏头面腿弯，擦前胸后背两手心两足心（皆取汗），分杀其势。即从刺法推出，诸经可仿此推。（疟疾血症均有截法）若脏腑，则视病所在，上贴心口，中贴脐眼，下贴丹田。或兼贴心俞与心口对，命门与脐眼对，足心与丹田应。外症除贴患处外，用一膏贴心口以护其心，或用开胃膏使进饮食以助其力，可以代内托。治外症亦不必服药者以此。（外治以饮食为填补）
汤液内治犹在暗室也，膏药外治犹在大庭广众之地也。暗室人所不见，大庭广众之地见之，故内治可蒙蔽，而外治不可蒙蔽。然而易于补过在此，不蹈重咎亦在此。那些贫穷无所依靠，不得已想借医谋生的人，读书既不多，阅历又未深，以膏药疗治安拙于己，推能于人，两无所负。不仅存心应该这样，而且以保名，且以保财，且以保身，且以保嗣。有以一膏起家者，资亦一膏药。多验于穷苦之人，一则无力延医信任不得不专，二则平时不服药故也。富贵之家微恙名贤列座，亲朋省问，各举所知，且参视为常食之品，何能遽以膏药为是。然当百药不效之时，诸医束手告退，而膏药能用之有验，则亦易于传播。医者但当尽其心可耳。惟膏药修合无人见，不可鬻良杂苦，自失其真。更不可乘人之急，挟货居奇以蹈恶习。若能于穷民阴行其德，不以财论尤为造福。
我所制作的膏方，惟清阳膏、散阴膏、金仙膏、……膏、催生膏最验，已刊附骈文之后。产固非病，生亦不必催，有膏以备生而病者用也。往往产妇二三日后，目不得瞑，心中烦乱，火升于上，儿愈不下，贴此膏后，无不自觉腹中温暖，即时闭目安睡，睡醒即生。夫用纯阴之膏何以能温暖？盖阳气外泄，得阴膏而阳回于内，故腹中温暖也。此即介以潜阳之法也。睡者六字真言之一，能睡则阴气自复，交骨亦关矣。且睡则儿得休息，转身亦有力矣。造化自然之道，仍以自然还之，原不待膏药，特此时气不行阴，非借膏药之力，断不得睡。又非以膏药安产妇之心，而令其睡，以俟药转亦不得睡。此中有医意焉，所以历试俱验。（凡虚劳症无病可疗仿此）曾见有难产者，或以硝黄下之，或以蓖麻等拔之，卒无一效，而临死时自揭其反者有之，此阳气外尽之故也。医理精微在人静悟，聊举此方质诸当世，以见膏药可以自造，不必古人曾有此方也。其余尚有灵霏膏、泰山石刻膏、七宝遇仙膏、灵砂膏、延龄膏、清补膏、温补膏、伤风发散膏、伤寒发散膏、三时感冒双解膏、东丹温症……
[General Remarks (Part 1)]
Among external treatment methods, acupuncture and moxibustion are the most ancient. Since Zhang Zhongjing of the Han Dynasty changed from acupuncture to decoctions, subsequent generations for a hundred dynasties have revered this approach. The *I Ching* (Book of Changes) states: "When things reach an extreme, they change; when they change, they can penetrate through." Although decoctions can be varied, acupuncture and moxibustion also cannot fail to penetrate. To think of how to relieve this predicament without violating ancient methods but benefiting the present, there is nothing better than plasters. I lived in my hometown for eight years, having verified their efficacy, and dared not keep them secret. Thus, I selected collected prescriptions, connected them in parallel prose, and elucidated the principle that internal and external treatments, though different in path, lead to the same goal. I consulted old friends, who all said this indeed forms its own school, but regretted that it used parallel prose style and mixed content from various schools of thought and history, which is not suitable for popularization. It is advisable to summarize the main points and use plain language to highlight the essentials, so that everyone can understand upon opening the book. I agreed with this view, and thus added these General Remarks at the beginning.
Most diseases enter from the outside, so doctors have external treatment methods. Medical classics list internal and external treatments side by side, never teaching people to rely solely on internal treatment. If one claims that external treatment relies on some specific means, then the words of the sages would be untrustworthy. Moreover, for upper body conditions, use sneezing therapy (sneezing induces vomiting; suitable for pathogens entering via mouth and nose); for middle body conditions, use filling therapy (such as navel-filling powders, or applying pastes to the navel); for lower body conditions, use sitting suppositories (suppositories act as purgatives, e.g., using crushed scallions for edema to induce downward flow of water). These three sentences encompass the methods of inducing vomiting, sweating, and purging, covering the entirety of external treatment, and are even more rapid than internal administration. Those who inoculate smallpox introduce the vaccine into the nasal cavity to transmit through the twelve meridians; to treat sudden stroke or collapse, blowing medicine into the ears opens the seven orifices. The mutual influence of qi is truly miraculous.
The *Neijing* (Inner Canon) records using cinnamon heart soaked in wine to warm-moxa cold-bi, and mixing cassia twig with white wine to apply to wind-stroke affecting blood vessels. This marks the beginning of using plasters. Zhang Zhongjing's Guizhi Tang (Cinnamon Twig Decoction) treats wind-cold and harmonizes Ying and Wei (nutritive and defensive qi), essentially originating from this. Now, transforming decoction formulas back into plasters is, in principle, returning to the origin, and those who claim this is a reckless alteration of ancient methods are incorrect.
The principle of external treatment is the same as internal treatment; the medicines for external treatment are the same as those for internal treatment. The only difference lies in the method. Medical principles and drug properties are identical, yet they manifest magically. At the highest level, they can reveal the profound mysteries of creation and the Five Elements; at the lowest level, they can rescue crises repeatedly and endlessly. Furthermore, treating externally has no prohibitions, no obstructions, no constraints, and no stagnation. A physician who is widely learned should demonstrate their talent here.
External treatment must, like internal treatment, first seek the root. What is the root? It is understanding Yin and Yang, and recognizing the Zang-Fu organs. From the *Lingshu* and *Suwen* downwards, works by masters such as those on *Shanghan Lun* (Treatise on Cold Damage) and *Jingui Yaolue* (Essential Prescriptions from the Golden Cabinet) must be read. Even the elaborations by Yu Jiayan, Ke Yunbo, and Wang Jinshan contain profound thoughts and must be carefully studied. Today, lacking a master teacher, these books serve as teachers. Once thoroughly understood, all books become formless yet useful, allowing manipulation and variation by oneself. Although treating externally, it is no different from treating internally. This is why external treatment is indestructible, and why it can run parallel to internal treatment, compensating for its deficiencies. If one does not investigate its origins but relies merely on one or two effective prescriptions passed down, boasting of quick secrets without inner insight, what happens when encountering difficult cases with no ancient prescription? How many would not be trapped? Knowing one part but not the other may cause no immediate error, but the patient may suffer hidden damage. As the proverb says, "Curing the headache blinds the eyes"; a skilled artisan would not do this.
Plasters and medicines are divided into two categories; clinical flexibility lies here. There are cases using only plasters without medicine, cases using only medicine without plasters, cases combining both, cases where plaster and medicine function oppositely yet complementarily, and cases where plaster is medicine and medicine is plaster, assisting and enhancing each other. Ancients called boiled preparations "plasters" and powdered preparations "medicines." Combining them achieves completeness. Modern people confuse them as just "plasters," whereas separating them reveals their unique excellences.
The plaster is the outline; the medicine is the detail. Plasters categorize the Upper, Middle, and Lower Jiao (burners), Zang-Fu organs, exterior-interior, cold-heat, and deficiency-excess to set the outline. Medicines follow the plaster for detailed analysis. There are plasters for the Heart and Lung (Upper Jiao), Spleen and Stomach (Middle Jiao), Liver and Kidney (Lower Jiao), and plasters specifically targeting one Zang organ. Zang organs have clearing and warming tonifications. There are plasters specifically targeting one Fu organ. Fu organs have draining and astringent functions. There are also plasters treating all three Jiaos, all five Zang organs, or all six Fu organs. There are plasters for specific exterior-interior, cold-heat, or deficiency-excess patterns, mutually used plasters, and combined plasters. Medicines can be sprinkled inside the plaster, applied on top, used for washing/rubbing before the plaster, or for fumigation/warming after the plaster. The plaster commands the medicine; the medicine assists the plaster. Jing Songya said, "Observing the waxing and waning of Yin and Yang in the *Yijing* reveals the principles of internal treatment." I believe observing the division of duties among the Six Officials in the *Zhouli* (Rites of Zhou), with precise arrangement like water-tight defenses, provides a method for using plasters and medicines. Scholars should grasp this meaning. (Medicine sprinkled in plaster can use single-herb effective formulas ground into powder; topical medicines should be made into pills; other medicines are prepared fresh.)
The formulation of plasters follows the methods of decoctions and pills. Any effective decoction or pill can be boiled into a plaster, not just common formulas like Xiangsu Shenzhu Tang, Huanglian Jiedu Tang, Muxiang Daoshi Tang, Lizhua Tan Tang, Lizhong Tang, Jianzhong Tang, Tiaowei Chengqi Tang, Pingwei San, Liujunzi Tang, Liuwei Dihuang Wan, Yangxin Tang, Guipi Tang, or Buzhong Yiqi Tang. Some ask: Why boil decoctions/pills into plasters instead of taking them internally? The reason is precisely because I dare not recommend internal administration, hence the use of plasters. Historically, it is warned that causing harm does not necessarily require toxic drugs. If understanding is not clear, Guizhi Tang swallowed or Chengqi Tang ingested can also cause death. Even a single herb like Ephedrae Herba (Mahuang), Coptidis Rhizoma (Huanglian), Atractodis Rhizoma (Baizhu), or Rehmanniae Radix Praeparata (Shudi), if misused, causes endless harm. The foolish insist they are right without knowing their wrong; bystanders laugh secretly. The wise know but dare not speak, feeling ashamed and regretful. Yet, how can they spit it out? Others say: Skilled physicians need not worry about this. But consider how few skilled physicians exist in antiquity and modern times. Moreover, skilled physicians do not abandon external treatment. Previously, Ye Tianshi used Pingwei San fried and warmed to treat dysentery, and Changshan Yin fried and sniffed to treat malaria, transforming decoctions into external treatments, truly opening infinite methods for later generations. My use of plasters is based on this. If one insists on internal administration, whether wrongly administering drugs or drugs aggravating the illness, what method exists for patients who refuse to take medicine or cannot take it, whose condition we pity and cannot ignore?
Plasters can govern a hundred diseases, yet people ridicule this. They cite famous scholars' arguments against Zijin Ding (Purple Gold Pill) governing all diseases as proof. This is also a biased view. Treating one meridian or one symptom separately, when compiled, naturally governs broadly. For example, Chonghe Tang is a formula for releasing the Taiyang exterior, but can treat Warmth in spring, Heat in summer, and Dampness in autumn, and is also effective for miscellaneous diseases. Tongsheng San is a formula for resolving both exterior and interior, treating Wind, Heat, and Dryness simultaneously. Wuji San is a formula for internal injury and external contraction, applicable to internal Zang-Fu, external skin/hair/collaterals, upper head/neck, lower waist/legs, and women's menstruation regulation. Another formula, Mahuang Baizhu San, treats diseases caused by郁 (stagnation) of Wind, Fire, Damp, and Heat, containing herbs for exterior/interior, cold/heat, tonification/draining. Yueju Wan treats Qi, Phlegm, Blood, Food, Damp, and Heat stagnation; transformed into Xue Yi's Bawei Xiaoyao San, or expanded into Yangsheng Liuyu Jiedu Fang. Gao Gufeng treated Blood disorders using one formula to cover Seven Emotions, hunger/fullness, and labor fatigue, deeply admired by Hu Nianzhai and praised by Chen Xiuyuan. Others include Sanhe Tang, Sanyi Chengqi Tang, Sanyi Shenqi Tang, Liuyi Shunqi Tang, etc. Such examples in antiquity are countless. Plasters adopt these meanings and expand them; treating a hundred diseases is no difficulty. Essentially, human diseases are limited to Qi stagnation and Blood coagulation, or Yin having Cold-Damp, or Yin having Dry-Heat. Observing the Nineteen Pathogenesis Patterns, the text says "all belong to," where "all" implies governance. If diseases can be governed, why not medicines? One who grasps the key summarizes it in one word. Making plasters also depends on grasping the key. Scattered coins in a room can be strung together by one thread; hundreds, thousands, or ten thousand coins can be strung. This is grasping the key. A domino set involves simple odd-even combinations, yet generates infinite variations. This is also grasping the key. The way to grasp the key is summarized by "penetration" (Tong). When principles are penetrated, treatment follows. However, penetration requires humble reading.
External treatment medicines often contain miraculous formulas. Without sufficient knowledge, one cannot comprehend them. Or, being unfamiliar with rare things, one might criticize ancients incorrectly, which is greatly inadvisable. I believe the doctor's problem is lack of method. Once the method exists, one is not bound to rigid application. If ancient texts mention washing or fumigating, I can wash or fumigate with medicine; if rubbing or warming, I can rub or warm with medicine. Use the original formula if applicable; otherwise, select another or create a new one. Zhang Yuansu said, "Ancient formulas do not fit modern diseases." Xu Yishi said, "Use the method, not the formula." This is not only because times and situations differ and symptoms change, making formulas inflexible, but also to prevent later generations from misunderstanding predecessors and criticizing them blindly, thereby teaching flexible application. This is what it means to be good at learning from antiquity.
Herbs in plasters must include those that penetrate meridians and collaterals, open orifices, penetrate bone, and draw disease outward, such as Ginger, Scallion, Garlic, White Mustard Seed, Sichuan Pepper, and branches of Locust, Willow, Mulberry, Peach, Castor Bean, Fairy Flower, Calomel, Pangolin Scales, etc. These are indispensable, not just Ice Borneol and Musk. Tonifying medicines must use substances of flesh and blood (animal products) to benefit humans, such as Lamb Soup, Pig Kidney Pills, Black-Bone Chicken Mixed Pills, Turtle Shell Decoction, Crucian Carp Plaster, etc., which can be imitated. Ziheche (Human Placenta) must absolutely not be used; instead, Cow Placenta can substitute it with greater potency, being the premier tonic. Note that in external treatment, free flow of Qi and Blood constitutes tonification; herbal tonics are not strictly necessary.
Herbs in plasters must have strong aroma and flavor to be effective. Even drying herbs like Atractodis Rhizoma (Cangzhu) and Pinelliae Rhizoma (Banxia) become moistening when entered into oil; even toxic herbs like Kansui Radix (Gansui), Pharbitis Semen (Qianniu), Crotonis Fructus (Badou), Arisaematis Rhizoma (Nanxing), and Momordica Cochinchinensis Seed (Miebiao) become neutralized when entered into oil, causing no hindrance. Stir-fried or steamed use is inferior to raw use; forcing substitutions is worse than changing entirely (e.g., replacing Honeysuckle Flower with Honeysuckle Vine, Poria with Plantago Seed). Leading troops, breaking gates, capturing chiefs—this is how military strategy wins victory. Plasters are similar. If measured against the mild and light prescriptions of modern doctors, observers would flee in shock.
Hot plasters work faster than cool ones, because heat is rapid and cool is slow. Attacking plasters work faster than tonifying ones, because attack force is fierce and tonification force is weak. However, for severe Heat syndromes, cooling brings immediate relief; for extreme Deficiency syndromes, tonification brings immediate peace. It depends on matching the syndrome. Sometimes Heat syndromes can be treated with Heat herbs: either to promote movement with heat, or to attract heat outwards (treating Heat with Heat, a reverse treatment). Sometimes Deficiency syndromes can be treated with attacking herbs: disease must be removed first, not nourished to prolong illness. Also, due to mutual influence of Qi, deficient persons can withstand non-deficient treatments. This danger of deficiency requires clinical discretion. (Cold accumulation and ice-like stasis worsen with tonification.)
Ancient decoctions for one syndrome often combined Cold and Heat herbs, or Draining and Tonifying herbs. Why should plasters be different? A key principle is applying warm plasters with cool medicines, or tonifying plasters with draining medicines. This embodies the meaning of supporting Righteous Qi to expel Evil. If treating two syndromes simultaneously, Cold/Heat and Draining/Tonifying can be used together, provided upper does not invade lower, lower does not invade upper, and middle does not interfere, leaving no worries.
In *Shanghan Lun*, Zhang Zhongjing used fire fumigation to induce sweat, cold water splashing, red bean insertion into nose, and pig bile/honey suppositories—all external treatments, belonging to sweating and purging methods. Improper use is not the fault of the method. Later experts used warming/moxa methods for Pi Qi (abdominal masses) and Jie Xiong (chest binding), applicable to errors in treating Yin-originating or Yang-originating diseases. For those without Yang, steaming is suitable; for Zang Jie (organ knotting), moxa is suitable. New methods were introduced where none existed, becoming thorough and detailed. However, due to high talent and insight, they did not specialize in external treatment, so external formulas are less complete than internal ones. Yet, collecting various books reveals a basic framework. Some say Warm Disease cannot be treated externally. I argue Warm Disease treatment derives from Shanghan; experts distinguish sources clearly. Wu Jutong's *Wenbing Tiaobian* focuses on Hand-Taiyin and Foot-Taiyang, distinguishing Yin/Yang injury. Methods like Xiexin Tang or Baihu Tang are not outside Shanghan principles. For Heat evil transmitting inward in Shanghan, there are黄连 Water Chest Wash, Niter Water Chest Application, Genkwa Water Chest Patting, Gypsum Paste Chest Application, Earthworm/Salt Chest Paste, Smallpox Rash Blue Green Powder/Lycopus Water Sweep, Well Water Splashing for Hematemesis/Epistaxis, Ye's Soup Rubbing for Blood Pooling, and Cornu Bubali/Rehmanniae Paste for general heat. Miscellaneous Shanghan complications all have external treatments. All drugs for Heat diseases exist in Shanghan; even if not, they can be deduced by analogy. Thus, treating Warm Disease externally can be deduced from Shanghan external methods. Some say Warm Disease spreads too fast for plasters. But decoctions cannot be taken multiple times a day, while plasters can be changed multiple times. It depends on the user's agility. Methods are created by us, not for those who blindly pick formulas. Breaking conventions and overcoming rigidity is hoped for in intelligent minds. (In Cold/Warm transmission, symptoms change before decoction finishes; waiting for plasters is slower, but pre-emptive use of Kudzu Root to block Yangming or Atractylodes to stabilize Taiyin is steadier.)
Ancient plasters, besides Taiyi Plaster and Guanyin Feiyun Plaster, included Wanling Plaster for four-season Cold Damage, Jinsiy Wanying Plaster for Spleen/Stomach, and five types for Consumption. Also Nuanqi Plaster and Yongquan Plaster show internal conditions were treated with plasters historically. Their ingredients were complex, treating external symptoms too, differing from pure decoctions. Physicians criticized them; ear-eaters dismissed them. When internal meds failed and crisis hit, plasters were used too late, explaining their decline. Wang Jinshan commented on *Bencao* Four Spirit Pill: removing erroneous herbs and adding synergistic ones yields miracles. He is a true merit-maker of antiquity. We need another Wang Jinshan today to revitalize ancient plasters and create dozens of new formulas for guidance. (Ye Tianshi's *Linzheng Zhinan* would benefit from a specialized external treatment guide.)
Plaster application does not focus on a single acupoint. Like the fifty-nine needle points for Heat diseases in classics: five rows of five on the head to vent Yang Heat. Midline (Du Meridian): Shangxing, Xinhui, Qiangding, Baihui, Houding. Lateral (Bladder Meridian): Chengguang, Tongtian, Naogai, Yuzhen, Tianzhu. Lateral (Gallbladder Meridian): Linqi, Muchuang, Zhengying, Chengling, Naokong. Eight points (Tianzhu, Yingshu/Zhongfu, Quepen, Beishu/Fengmen) drain Chest Heat. Qichong, Zusanli, Shangjuxu, Xiajuxu drain Stomach Heat. Yunmen, Jianyu, Weizhong, Suikong drain Limb Heat. Fifty points beside Five Zang Shu points drain Zang Heat. Total fifty-nine points divide and reduce pathogenic force. Even severe cases improve. For Taiyang External Contraction, apply plaster to Taiyang (headache point), Fengchi, Fengmen (clear pathway), Danzhong (induce sweat from Heart). Apply medicine to Tianting, fumigate head/face/calves, rub chest/back/palms/soles (induce sweat), dividing the force. This derives from needling; other meridians follow. (Malaria and Blood disorders have interception methods.) For Zang-Fu, apply to location: upper chest, middle navel, lower Dantian. Or pair Xinshu with chest, Mingmen with navel, Yongquan with Dantian. For external lesions, apply to site plus one on chest to protect Heart, or use Stomach-opening paste to aid appetite/strength, replacing internal support. (External treatment uses diet as tonification.)
Internal treatment with decoctions is like being in a dark room; external treatment with plasters is like being in a public square. In the dark room, no one sees; in public, everyone sees. Thus, internal treatment can be concealed/deceived, but external cannot. However, this makes correcting errors easier and avoiding grave blame easier. Poor people relying on medicine for livelihood, with little study or experience, find plasters safer for themselves and others, bearing no risk. This preserves reputation, wealth, health, and offspring. Some became wealthy through plasters. Plasters are often tested on the poor, who trust them due to lack of funds for doctors and habit of not taking internal meds. Rich families with minor ailments consult many experts; comparing remedies is common. How can they quickly accept plasters? But when all drugs fail and doctors give up, plasters proving effective spread easily. Doctors should do their best. Plaster preparation is unseen; do not mix good and bad drugs, losing authenticity. Do not exploit emergencies or hoard goods. Practicing virtue secretly among the poor, regardless of profit, is true blessing.
My formulated plasters, Qingyang Plaster, Sanyin Plaster, Jinian Plaster, ... Plaster, Cuisheng Plaster, are most effective, published after the main text. Childbirth is not a disease, nor is induction necessary, but plasters are prepared for postpartum illness. Often, 2-3 days postpartum, mothers cannot sleep, feel restless, Fire rises, baby stays down. After applying this plaster, abdomen feels warm, eyes close, sleep comes, and birth occurs upon waking. How can pure Yin plaster warm? Because Yang Qi leaks outward, Yin plaster returns Yang inward, warming the abdomen. This is the method of anchoring Yang with Yin. Sleep restores Yin Qi and closes the birth canal. Rest allows the baby to turn. Nature's way returns to nature. Without plaster, sleep is impossible due to stagnant Qi. Not to calm the mother, but to enable sleep for medicine to work. This contains medical intent, proven by trials. (Imitate for chronic consumption with no specific cure.) I saw difficult births treated with Cathartics or Castor Oil with no effect; some died exposing their bellies due to exhausted Yang Qi. Medical principles are subtle and require quiet contemplation. I offer this formula for consideration, showing plasters can be self-made, not needing ancient precedent. Others include Lingfei Plaster, Taishan Stone Carving Plaster, Qibao Yuxian Plaster, Lingsha Plaster, Yanling Plaster, Qingbu Plaster, Wenbu Plaster, Shangfeng Fasan Plaster, Shanghan Fasan Plaster, Sanshi Ganmao Shuangjie Plaster, Dongdan Wenzheng...