询治痧之法、凡人犯死症，亦有可救者乎？曰∶有。余且无论百病死症，多有可救之实。惟据伤寒集中有云∶赤斑
五死一生，黑斑十死一生。阳症见阴脉死。阴阳毒过六七日不治。两感伤寒者死。汗后不为汗衰，谓之阴阳交者死。不
得汗者死。发热，脉疾躁，狂言，不能食，谓之三死。咳逆不止者死。脏躁者死。厥阴，舌卷囊缩者死。脉代者死。少
阴，吐利、烦躁、四逆者死。发热至七八日，肤冷而躁，无时暂安，曰脏厥不治。少阳与阳明合，必下利，脉长大而
弦，名曰负，负者死。阴阳易病，头重眼花，四肢拘急，小腹绞痛，手足挛痛者死。脉阴阳俱虚，热不止者死。伤寒七
八日以上，大发热者，难治。溲便遗失者死。循衣摸床，邪热内结，脉弦涩者死。喘而不休者死。柔汗发黄者死。唇
吻反青者死。环口黎黑者死。鼻如烟煤者死。直视摇头者死。此等恶症，往往兼痧，以前治验，历历有据。然余所救者
甚多，难以悉数。但人犯死症，如落深渊，利在见之早救之急尔。
此痧言远先生道之甚悉，所以垂救世人多矣。余实未见，不敢妄论。近又闻丹箴袁兄所述，自北方来亲见。此症胸
前生羊毛数茎。北人又有用铜钱置病所，以艾火烧钱上，外将瓦罐或竹罐盒之，实时拔出汗水而愈。北人名为打火罐，
并能治痧痛是也。抑又闻北方人，用手推背上二筋撮起，掐紧一时许，亦能治痧痛。此二法，余虽未经验，若为之，想
亦有益无损，故并志之，以为穷荒僻野，无医疗治者，一生路焉。
询问治疗痧症的方法：凡是患上死症类痧症的人，也有可以救活的吗？回答说：有。我且不论其他百病中的死症，其实大多也有可救的情况。只是根据《伤寒论》中记载：出现红色斑疹的，十人死五生一；出现黑色斑疹的，十人死九生一。阳证见到阴脉的，主死。阴阳毒病超过六七日不治疗的，主死。两感伤寒（表里同病）的，主死。发汗后热势不减反增的，称为“阴阳交”，主死。不能出汗的，主死。发热、脉搏急数躁动、胡言乱语、不能进食的，称为“三死”。咳嗽气逆不止的，主死。脏躁病的，主死。厥阴病见舌卷缩、睾丸上缩的，主死。脉象代（间歇止跳）的，主死。少阴病见呕吐腹泻、烦躁不安、四肢逆冷的，主死。发热至七八天，皮肤冰冷而躁动，没有片刻安宁的，称为“脏厥”，无法治愈。少阳与阳明合病，必然下利，脉象长大而弦，名为“负”，负者主死。阴阳易病（大病初愈因房事复发），头重眼花、四肢拘挛紧急、小腹绞痛、手足抽搐疼痛的，主死。脉象寸关尺三部皆虚，发热不止的，主死。伤寒七八日以上，大发热的，难治。大小便失禁的，主死。循衣摸床（无意识抓摸衣物和床沿）、邪热内结、脉象弦涩的，主死。喘息不停止的，主死。出冷汗且面色发黄的，主死。嘴唇和口角发青的，主死。口唇周围颜色黑如黎黑的，主死。鼻子像烟煤一样黑的，主死。两眼直视、摇头的，主死。这些恶症，往往兼夹痧症，以前的治疗验证，都有确凿依据。然而我所救活的人很多，难以全部列举。只是人一旦患上死症，就像落入深渊，关键在于发现得早、救治得急罢了。
关于这种痧症，言远先生阐述得非常详细，因此挽救了世人生命无数。我实际上并未亲眼见过，不敢妄加评论。最近又听说丹箴袁兄所述，是他从北方来亲自见到的。此症胸前生出几根羊毛状的皮疹。北方人又有用铜钱放在患处，用艾火烧灼铜钱上方，外面再用瓦罐或竹罐扣住，实时拔出汗水而痊愈。北方人称之为“打火罐”，也能治疗痧痛。另外又听说北方人，用手推起背部两条筋络并撮紧，掐压约一顿饭工夫，也能治疗痧痛。这两种方法，我虽然未曾亲身验证，但如果施行起来，想来也是有益无害的，所以一并记录下来，作为在穷乡僻野、没有医疗条件者的求生之路。
Inquiring about the method of treating Sha (Sha syndrome): For those suffering from fatal types of Sha, is there any possibility of rescue? The answer is: Yes. I will not even discuss fatal cases of other hundred diseases, as many of them also have a reality of being curable. However, according to the *Shanghan Lun* (Treatise on Cold Damage Disorders): Red macules indicate five deaths for every one survival; black macules indicate nine deaths for every one survival. Yang syndromes presenting with Yin pulses indicate death. Yin-Yang toxicity not treated after six or seven days indicates death. Two-gan Shanghan (simultaneous involvement of exterior and interior) indicates death. After sweating, if the fever does not subside but increases, it is called "Yin-Yang Jiao" (intermingling of Yin and Yang), indicating death. Inability to sweat indicates death. Fever, rapid and restless pulse, delirious speech, and inability to eat are called "Three Deaths". Unremitting cough and counterflow qi indicate death. Zang燥 (Zang dryness/restlessness) indicates death. Jueyin disease presenting with curled tongue and retracted testicles indicates death. Intermitting pulse (Dai pulse) indicates death. Shaoyin disease presenting with vomiting, diarrhea, restlessness, and cold extremities indicates death. Fever persisting for seven or eight days, with cold skin and restlessness without any momentary relief, is called "Zang Jue" (Cold of the Zang organs), which is incurable. Combined Shaoyang and Yangming disease, inevitably accompanied by diarrhea, with a large, long, and wiry pulse, is named "Fu" (Defeat), where Fu indicates death. Yin-Yang Yi disease (recurrence due to sexual activity after recovery from major illness), presenting with heavy head, blurred vision, limb contracture and urgency, severe abdominal colic, and convulsive pain in hands and feet, indicates death. Pulses at all three positions (Cun, Guan, Chi) being deficient, with unremitting heat, indicates death. Shanghan lasting more than seven or eight days with high fever is difficult to treat. Loss of control over urination and defecation indicates death. Picking at clothes and bedrails, internal binding of pathogenic heat, with wiry and choppy pulses, indicates death. Unremitting panting indicates death. Soft sweat (cold sweat) with yellow complexion indicates death. Reversal of lips and mouth corners turning cyan indicates death. Blackening around the mouth indicates death. Nose resembling soot indicates death. Fixed staring and shaking of the head indicates death. These severe conditions often coexist with Sha. Previous clinical experiences provide clear evidence. However, the number of patients I have rescued is too numerous to list completely. The key when facing such fatal conditions, like falling into an abyss, lies in early detection and urgent rescue.
Mr. Yan Yuan described this type of Sha in great detail, thereby saving countless lives. I have not personally witnessed it and dare not speculate. Recently, I heard Brother Yuan Danzhen describe what he personally observed upon returning from the North. This condition presents with several wool-like hair growths on the chest. People in the North also use a method placing a copper coin on the affected area, burning moxa above the coin, and covering it externally with a clay jar or bamboo jar, immediately extracting sweat to achieve cure. Northerners call this "Fire-Striking Cupping," which can also treat Sha pain. Additionally, it is heard that Northerners push up two tendons on the back, pinch them tightly for about the time it takes to eat a meal, which can also treat Sha pain. Although I have not personally verified these two methods, I believe they would be beneficial and harmless if practiced. Therefore, I record them together as a lifeline for those in remote, barren regions lacking medical treatment.