今方家所用漏芦，乃飞廉也。飞廉一名漏芦，苗似苦芙，根似牛蒡，绵头者是也，采时
用根。今闽中所用漏芦，茎如油麻，高六七寸。秋深枯黑如漆，时用苗。《本草》自有一条，
正谓
《本草》所谓赭魁，皆未详审。今赭魁南中极多，肤黑肌赤，似何首乌。切破，其中赤
白理如槟榔，有赤汁如赭。南人以染皮制靴，闽岭人谓之余粮。《本草禹余粮注》中所引，
乃此物
石龙芮，今有两种。水生者叶光而末圆，地生者其叶毛而末锐。入药用水生者，陆生者
亦谓
麻子，海东来者最大如莲实。出柘萝岛，其次上郡北地所出。大如大豆，亦善，其余皆
下材。用时去壳，其法取麻子帛包，沸汤中浸，候汤冷，乃取悬井中，勿令着水。明日日中
曝干，就新瓦上，轻 ，其壳悉解，簸扬取肉，粒粒皆完。
崔丞相灸劳法，《外台秘要》、《崔相家传方》及《王宝臣经验方》，悉编载，然皆差误
毗陵郡有石刻最详。余取诸本参校，成此一书，比古方极为委曲。依此治人，未尝不验，
一灸而愈。予在宜城，久病虚羸，用此而愈。
夫含灵受气，禀之于五行。摄生乖理，降之以六疾。若《歧黄广记》，《蔚有旧经》。攻
灸兼行，显著斯术。骨蒸病者，亦名传尸，亦谓 ，亦称复连，亦曰无辜。丈夫以癖气为
根，妇人以血气为本。无问长少，多染此病。婴孺之流，传注更苦。其为状也，发干而耸，
或聚或分，或腹中有块，或脑后两边有小结，多者乃至五六。或夜卧盗汗，梦与鬼交。虽目
视分明，而四肢无力，且上气食少，渐就沉羸。纵延日时，终于 尽。余昔忝洛州司马，尝
三十日灸活一十三人，前后瘥者数逾二百。至于狸骨獭肝，徒闻曩说，金牙铜鼻，罕见其能，
未若此方。扶危拯急，非止单攻骨蒸。又别疗气疗风，或瘴或劳，或邪或癖，或患状既广。
灸活者不可具述，略陈梗概。又恐传受讹谬，以误将来。今故具图形状，庶令览者易悉，使
所在流布。颇用家藏，未暇外请名医，傍求上药，还魂返魄，何难之有？遇斯疾可不务乎。
现在方书中使用的漏芦，实际上是飞廉。飞廉又名漏芦，其苗叶形状像苦芙，根部形状像牛蒡，带有绵絮状花头的那个就是它，采药时用根部。现在福建地区所使用的漏芦，茎秆像油麻，高度六七寸。深秋时枯萎变黑如漆，采药时用苗叶。《本草》中单独列有一条记载，指的正是
《本草》中所说的赭魁，都没有经过详细考证。现在赭魁在南方非常多，外皮黑色内肉红色，看起来像何首乌。切开破开之后，其中的纹理红白相间像槟榔，有红色的汁液如同赭石。南方人用它来染皮制作靴子，闽岭一带的人称它为余粮。《本草禹余粮注》中所引用的，就是这种植物
石龙芮，现在有两种。水生的石龙芮叶子光滑且末端圆润，陆生的石龙芮叶子有毛且末端尖锐。入药使用水生的那种，陆生的那种也被认为
麻子，从海东来的最大，像莲子一样大。出产于柘萝岛，其次是上郡北地所产的。大小像大豆，也很好，其余的都是下等材料。使用时要去掉外壳，方法是取麻子用丝布包裹，放入沸水中浸泡，等水冷却后，将其悬挂在井中，不要让麻子接触到水。第二天中午晒乾，放在新瓦上，轻轻搓碾，壳就会全部脱落，簸扬后取仁，颗粒都能保持完整。
崔丞相治疗虚劳的灸法，《外台秘要》、《崔相家传方》以及《王宝臣经验方》都有收录记载，但都存在差错和错误，只有毗陵郡的石刻记载最为详细。我参考各种版本进行校对，编成此书，比古方极为详尽周密。依照此法治疗病人，没有不灵验的，往往一次灸治就能痊愈。我在宜城时，久病导致身体虚弱消瘦，使用此法而痊愈。
凡是含灵受气之物，禀赋于五行。养生违背常理，就会遭受六疾的侵害。就像《歧黄广记》、《蔚有旧经》这些古籍所载。攻邪与灸法兼用，显著地展现了这门技术。骨蒸病，也叫传尸，也称复连，又叫无辜。男子以癖气为病根，女子以血气为本。无论老少，大多感染此病。婴幼儿这类人群，传染起来更加痛苦。它的症状表现是：头发干枯竖起，或者聚拢或者分散，或者腹中有肿块，或者脑后两边有小结节，多的甚至达到五六个。或者夜间睡觉盗汗，梦中与鬼交合。虽然眼睛看得清楚，但四肢无力，并且气逆食少，逐渐变得沉重虚弱。即使拖延时日，最终也会精气耗尽而死。我以前担任洛州司马时，曾通过三十天的灸治救活十三个人，前后治愈的人数超过两百。至于狸骨獭肝，只是听说过去的说法；金牙铜鼻（指某些药物或疗法），很少见到其疗效，都不如这个方子。扶持危重拯救急症，不仅仅局限于单攻骨蒸。另外还能治疗气病、风病，或者是瘴气、劳损，或者是邪气、癖积，病症表现广泛。被灸治救活的人无法一一列举，这里略述大概。又担心流传过程中出现讹误谬误，从而误导后人。所以现在详细绘制图形形状，希望让阅读者容易了解，使它在各地流传。稍微用了些家藏的知识，没来得及向外请教名医，寻求上等药材，还魂返魄，有什么困难呢？遇到这种疾病难道可以不致力于治疗吗。
The *Loulu* (Cirsii Japonici Caulis et Folium) used by current physicians is actually *Feilian* (Cardui Thunbergii Caulis). *Feilian*, also known as *Loulu*, has seedlings resembling *Kufu* (likely a local name for a composite herb), roots resembling *Niubang* (Arctii Fructus), and those with cottony heads are the correct ones; the root is harvested. Currently, the *Loulu* used in Fujian has stems like sesame oil plants, growing six or seven cun high. In late autumn, it withers and turns black like lacquer, and the seedlings are harvested. The *Bencao* (Compendium of Materia Medica) has a separate entry, which precisely refers to
The *Zhe Kui* (Achyranthis Bidentatae Radix) mentioned in the *Bencao* have not been carefully examined. Currently, *Zhe Kui* is very abundant in the South, with black skin and red flesh, resembling *Heshouwu* (Polygoni Multiflori Radix Praeparata). When cut open, the internal texture is red and white like *Binglang* (Arecae Semen), with red juice like ochre. Southerners use it to dye leather for making boots, and people in the Minling region call it *Yuliang*. What is cited in the annotation of *Yuyuliang* (Mittae Limonitum) in the *Bencao* is this substance.
There are currently two types of *Shilongrui* (Ranunculi Ternati Herba). The aquatic type has smooth leaves with rounded tips, while the terrestrial type has hairy leaves with sharp tips. For medicinal use, the aquatic type is employed; the terrestrial type is also considered
Hemp seeds (*Mazi*) imported from the East Sea are the largest, the size of lotus seeds. They originate from Zheluo Island, followed by those from Shangjun and Beidi. Those the size of soybeans are also good; others are inferior materials. When using them, the shells must be removed. The method is: take hemp seeds wrapped in silk cloth, soak them in boiling water, wait until the water cools, then suspend them in a well, ensuring they do not touch the water. The next day, dry them in the sun at noon, place them on a new tile, and gently rub them so that the shells detach completely. Winnow to obtain the kernels, each grain remaining intact.
Prime Minister Cui’s moxibustion method for treating consumptive diseases is recorded in the *Waitai Miyao* (Essential Prescriptions Worth a Thousand Gold for Emergencies), *Cui Xiang Jiachuan Fang* (Family Prescriptions of Prime Minister Cui), and *Wang Baochen Jingyan Fang* (Experienced Prescriptions of Wang Baochen), but all contain errors and inaccuracies. Only the stone inscription in Piling Commandery is the most detailed. I cross-referenced various editions to compile this book, which is far more comprehensive than ancient prescriptions. Treating patients according to this method has never failed, often resulting in cure after a single application of moxibustion. While I was in Yicheng, suffering from chronic illness leading to physical weakness and emaciation, I recovered using this method.
All sentient beings receive their qi from the Five Elements. If health preservation violates natural principles, one will suffer from the Six Diseases. As recorded in classics such as the *Qihuang Guangji* and *Wei You Jiujing*, attacking pathogens and applying moxibustion simultaneously demonstrates the efficacy of this technique. *Guzheng* disease (bone-steaming consumption), also known as *Chuanshen* (transmitting corpse), *Fulian* (repeated connection), or *Wugu* (innocent victim). In men, the root lies in *Pi Qi* (accumulated qi masses); in women, it lies in blood and qi. Regardless of age, many contract this disease. Among infants and children, transmission causes even greater suffering. Its manifestations include: dry and erect hair, either clustered or scattered; abdominal masses; or small nodules on both sides of the back of the head, sometimes up to five or six. There may be night sweats during sleep, dreams of intercourse with ghosts. Although vision remains clear, limbs are weak, accompanied by rebellious qi and poor appetite, gradually leading to severe emaciation. Even if prolonged, it ultimately ends in exhaustion of essence and qi. Previously, when I served as Sima of Luozhou, I cured thirteen people through thirty days of moxibustion, with over two hundred cases healed in total. As for狸骨 (fox bone) and 獭肝 (otter liver), these are merely hearsay from the past; remedies involving gold teeth or copper noses rarely show efficacy. None compare to this prescription. It supports critical conditions and saves urgent cases, not just targeting bone-steaming alone. Additionally, it treats qi disorders, wind disorders, miasma, fatigue, pathogenic factors, and accumulations, covering a wide range of symptoms. The number of people saved by moxibustion cannot be fully listed; here is only a general outline. Fearing that transmission might lead to errors and mislead future generations, I have now provided detailed illustrations of shapes and forms, hoping readers can easily understand and disseminate it widely. Relying slightly on family archives, without time to consult famous doctors or seek superior medicines, restoring souls and returning spirits—what difficulty could there be? When encountering such diseases, how can one neglect treatment?