兄恙抱怔忡，久而不愈，每发心旌摇摇，头晕神倦，辗转不安。予诊之曰∶此烦劳郁
伤，
心脾肝三经病也。方定黑归脾汤，去木香，加白芍柴胡，合逍遥散，间参以麦冬、五味、柏
子仁、丹参、牡蛎之属。疾发虽轻，然犹未断， 兄忧之。予曰∶神者伸也，人之神好伸而
恶郁，郁则伤神。孔圣二论，首揭说乐，佛家般若经，首称自在。庄生着南华，首标逍遥，
游情志中，病未可全凭药力，务须屏烦颐养，方能除根。如言闲散半载，服煎药两百剂，至
今疾不复发。
安波按∶郁则伤神一句，妙极。盖心有悒郁，则事事肘掣。虽有乐境当前，变为畏途
。
靖兄乃郎，年甫四龄，禀质向亏，夏冒暑邪，发热便泻。幼科佥用清散消导之品，服
至匝
旬，热泻如故，形疲气馁，食入作呕。医称邪滞未净，仍用前药，乃至食粥泻粥，饮药泻药
。更医以为脾虚，投六君子汤不应，始来逆予。儿卧几上，阖目无神，脉细如丝。予曰∶胃
气告竭，慢惊欲来，不可为矣。靖兄曰∶固知病久属虚，然昨服六君补药，亦无灵效何也。
予曰∶病有倒悬之危，一缕千钧，焉能有济。考古人制六君子汤，原为平时调养脾胃而设，
非为救急拯危而设也。且阅方内并无人参，仅用钱许党参，数分白术，而市中种术味苦性烈
，与苍术等，不能补脾而反燥脾。复有二陈消之，茯苓利之，欲求拨乱反正之功，真蚍蜉之
撼大树矣。靖兄曰∶然则治当如何。予曰∶非真人参不可。盖参者参也，与元气为参赞也。
鱼一刻无水即死，人一刻无气即亡，儿质本薄，泻久气伤，加以医药重戕胃气，经云∶食入
则胃实而肠虚，食下则肠实而胃虚。今肠胃通为一家，幽门阑门洞开不固，饮食入胃，不使
少留，即从肠出。仓廪之官，废弛厥职，此诚危急存亡之秋，惟仗参力，急固其气，气不夺
则命不倾。然须独用，始克见功，古有独参汤可法也。靖兄闻言大悦，即恳立方。专用人参
二钱，令分两次，米水煎服，热退泻稀，次日照方再进，便泻全止，啜粥不呕，更制八仙糕
与服而痊。
兄长患有怔忡（心中悸动不安，不能自主）之症，日久不愈。每次发作时，心神摇荡不定，头晕且精神疲倦，辗转反侧难以安卧。我诊察后说：这是由于过度劳累导致气机郁结受损，病位在心、脾、肝三经。于是拟定黑归脾汤，去掉木香，加入白芍和柴胡，并合用逍遥散，同时参入麦冬、五味子、柏子仁、丹参、牡蛎等药物。虽然疾病发作时的症状减轻了，但仍未断根，兄长对此感到忧虑。我说：神，就是舒展的意思。人的神志喜好舒展而厌恶郁结，郁结就会损伤神志。孔子在《论语》中首先提出“说（悦）乐”，佛家的《般若经》首先称颂“自在”。庄子著《南华经》，首先标榜“逍遥”。在情志调摄方面，疾病不能完全依靠药力治愈，务必必须排除烦扰、颐养身心，才能彻底根治。如建议闲散休养半年，服用煎药两百剂，至今疾病未再复发。
安波按语：关于“郁则伤神”这一句，极为精妙。因为心中若有抑郁，做事就会处处受到牵制阻碍。即使有快乐的境况摆在面前，也会变成令人畏惧的路途。
靖兄的公子，年仅四岁，先天禀赋向来不足。夏季感受暑邪，出现发热、腹泻。儿科医生都使用清热发散、消食导滞的药物，服用了将近十天，发热和腹泻依然如故，形体疲惫，气息衰弱，进食即呕吐。医生称邪气积滞尚未清除，仍用之前的药物，以至于喝粥也泻，吃药也泻。换了一位医生认为是脾虚，投予六君子汤，但没有效果，这才来找我诊治。孩子趴在几案上，闭着眼睛没有神采，脉象细如丝线。我说：胃气已经告竭，慢惊风即将发作，恐怕无法救治了。靖兄说：我知道病程久了属于虚证，但是昨天服用了六君子的补药，也没有灵验的效果，为什么呢？我说：病情有倒悬般的危急，如同千钧重担系于一缕细丝之上，怎么能有济于事呢？考察古人制定六君子汤，原本是为了平时调养脾胃而设，并非为了救急拯危而设。而且我看方子里并没有人参，仅用了钱许重的党参，数分重的白术，而市面上种植的白术味道苦、性质猛烈，与苍术等同，不仅不能补脾反而燥烈伤脾。再加上二陈汤用来消除痰湿，茯苓用来利水渗湿，想要达到拨乱反正的功效，真是蚍蜉撼大树啊。靖兄说：那么治疗应当如何？我说：非真人参不可。因为“参”字意为参赞，与人体的元气相辅助。鱼一刻没有水就会死，人一刻没有气就会亡。孩子体质本来薄弱，腹泻久了损伤了气，加上医药再次严重戕害胃气。《内经》说：“食物刚入口，胃充实而肠空虚；食物消化下行，肠充实而胃空虚。”现在肠胃通连为一家人，幽门、阑门洞开而不坚固，饮食进入胃中，不让其稍作停留，就直接从肠道排出。主管仓廪的官职（脾胃）废弛失职，这确实是危急存亡的时刻，只有依靠人参的力量，紧急固护元气，气不耗脱则生命不倾覆。然而必须单独使用，才能见效，古代有独参汤可供效法。靖兄听了非常高兴，立即恳请开立处方。专门用人参二钱，令分两次，用米和水煎服。热退泻稀，第二天照方再进一剂，便泻完全停止，喝粥不再呕吐，更制作八仙糕配合服用而痊愈。
The elder brother suffers from *Zhen Tong* (palpitations, characterized by a sense of inner trembling and inability to control oneself), which has persisted for a long time without healing. Each time it attacks, the mind wanders restlessly, accompanied by dizziness, mental fatigue, and tossing and turning in bed. Upon examination, I stated: This is caused by injury due to overexertion and Qi stagnation, affecting the Heart, Spleen, and Liver meridians. Therefore, I prescribed *Hei Guipi Tang* (Black Return to the Spleen Decoction), removing *Muxiang* (Aucklandiae Radix) and adding *Baishao* (Paeoniae Radix Alba) and *Chaihu* (Bupleuri Radix), combined with *Xiaoyao San* (Free and Easy Wanderer Powder), while incorporating herbs such as *Maidong* (Ophiopogonis Radix), *Wuweizi* (Schisandrae Fructus), *Baiziren* (Biota Semen), *Danshen* (Salviae Miltiorrhizae Radix et Rhizoma), and *Muli* (Concha Ostreae). Although the severity of the attacks was reduced, the condition had not been eradicated, causing the brother anxiety. I said: "Shen" (Spirit/Mind) implies extension or freedom. The human Spirit prefers expansion and dislikes stagnation; stagnation injures the Spirit. Confucius, in his teachings, first highlighted joy and contentment; the Buddhist *Prajna Sutra* first extols liberation and ease; Zhuangzi, in writing the *Nanhua Jing* (Book of Master Nanhua), first emphasized free wandering. In the realm of emotional regulation, illness cannot be cured solely by medicinal force. One must eliminate disturbances and nourish the body and mind to eradicate the root cause. Following advice to relax and rest for half a year and taking two hundred doses of decoctions, the disease has not recurred to this day.
An Bo's Note: The phrase "stagnation injures the Spirit" is extremely profound. If the heart harbors depression, every action becomes hindered. Even if joyful circumstances are present, they transform into paths of fear.
The eldest son of Brother Jing, only four years old, had always possessed a deficient constitution. In summer, he contracted heat-pathogens, resulting in fever and diarrhea. Pediatric physicians uniformly employed clearing-heat, dispersing, and digestion-promoting agents. After nearly ten days of administration, the fever and diarrhea remained unchanged. His physique became exhausted, Qi energy depleted, and vomiting occurred upon eating. Physicians claimed that pathogenic stagnation had not yet cleared and continued using previous medications, leading to vomiting after drinking porridge and vomiting after taking medicine. Another physician diagnosed Spleen deficiency and administered *Liujunzi Tang* (Six Gentlemen Decoction) without effect, prompting the family to seek my consultation. The child lay on the table, eyes closed, lacking spirit, with a pulse fine as a silk thread. I stated: Stomach Qi is exhausted; slow convulsions (*Man Jing*) are imminent. This case is likely incurable. Brother Jing said: I know that prolonged illness belongs to deficiency, but why did yesterday's dose of the Six Gentlemen tonic yield no miraculous effect? I replied: The condition is critically dangerous, like a thousand-jun weight suspended by a single thread; how could it be aided? Examining ancient texts, *Liujunzi Tang* was originally designed for daily maintenance of the Spleen and Stomach, not for emergency rescue. Moreover, the prescription contained no *Renshen* (Ginseng Radix et Rhizoma), only a small amount of *Dangshen* (Codonopsis Radix) and a few fen of *Baizhu* (Atractylodis Macrocephalae Rhizoma). However, cultivated *Baizhu* available in the market is bitter and harsh in nature, similar to *Cangzhu* (Atractylodis Rhizoma); instead of tonifying the Spleen, it dries it out. Furthermore, *Erchen Tang* (Two-Cured Decoction) was used to resolve phlegm, and *Fuling* (Poria) to promote urination. To expect a reversal of chaos through such means is akin to an ant trying to shake a large tree. Brother Jing asked: Then, how should it be treated? I said: Only genuine *Renshen* will suffice. The character "Shen" implies assisting or complementing; it complements the Yuan Qi (Original Qi). A fish dies instantly without water; a person perishes instantly without Qi. The child's constitution was inherently thin, and prolonged diarrhea injured the Qi. Additionally, medical treatments severely damaged the Stomach Qi again. The Classic states: "When food enters, the Stomach is full and the Intestines are empty; when food digests and moves down, the Intestines are full and the Stomach is empty." Now, the Stomach and Intestines function as one unit; the pylorus and ileocecal valve are open and unsecured. Food entering the Stomach does not stay even briefly but passes directly into the Intestines. The official responsible for the granaries (Spleen/Stomach) has neglected its duties. This is indeed a critical moment of survival or destruction. Only relying on the power of Ginseng can we urgently secure the Qi. If Qi is not depleted, life will not collapse. However, it must be used alone to achieve efficacy, as demonstrated by the ancient *Dushen Tang* (Single Ginseng Decoction). Brother Jing was greatly pleased upon hearing this and urgently requested a prescription. I prescribed exclusively 2 qian of *Renshen*, to be taken in two divided doses, decocted with rice water. The fever subsided, and diarrhea became scanty. On the following day, the same prescription was administered again, completely stopping the diarrhea. Vomiting ceased even when consuming porridge. Finally, *Baxian Gao* (Eight Immortals Cake) was prepared and administered, leading to a full recovery.