凡邪气鬼物所为病也，其状不同。或言语错谬，或啼哭惊走，或癫狂昏乱，或喜怒
悲笑，或大怖惧如人来逐，或歌谣咏啸，或不肯语。持针置发中，入病者门，取坍岸水
，以三尺新白布覆之，横刀膝上，呼病者前，矜庄观视病者语言颜色。应对不精明，乃以含
水之。勿令病者起，复低头视，满三 后熟拭之。若病困劣昏冥，无令强起
，就视之，昏冥遂不知人，不肯语，以指弹其额，近发际，曰∶欲愈乎？犹不肯语，便
弹之二七，曰∶愈。愈即就鬼，受以情实。
若脉来迟伏，或如鸡啄，或去，此邪物也。若脉来弱，绵绵迟伏，或绵绵不知度数，而
颜色不变，此邪病也。脉来乍大乍小，乍短乍长，为祸脉。两手脉浮之细微，绵绵不可知，
俱有阴脉，亦细绵绵，此为阴跷、阳跷之脉也。此家曾有病痱风死，苦恍惚，亡人为祸也。
脉来洪大弱者，社祟。脉来沉沉涩涩，四肢重，土祟。脉来如飘风，从阴 阳，风邪也
。一来调，一来速，鬼邪也。脉有表无里，邪之祟上得鬼病也。何谓表里？寸尺为表，关为
里；两头有脉，关中绝不至也。尺脉上不至关，为阴绝；寸脉下不至关，为阳绝。阴绝而阳
微，死不治也。其汤熨针石，别有正方，补养宣导，今附于后。
《养生方》云∶《上清真人诀》曰∶夜行常琢齿，杀鬼邪。
又云∶封君达常乘青牛，鲁女生常乘驳牛；孟子绰常乘驳马；尹公度常乘青骡。时人莫
知其名字为谁，故曰∶欲得不死，当问青牛道士。欲得此色，驳牛为上，青牛次之，驳马又
次之。三色者，顺生之气也。故云青牛者，乃柏木之精；驳牛者，古之神示之先；驳马者，
乃神龙之祖也。云道士乘此以行于路，百物之恶精、疫气之疠鬼，长摄之焉。
《养生方·导引法》云∶仙经治百病之道，叩齿二七过，辄咽气二七过。如此三百通乃
止。为之二十日，邪气悉去；六十日，小病愈；百日，大病除，三蛊伏尸皆去；面体光泽。
又，《无生经》曰∶治百病、邪鬼、蛊毒，当正偃卧，闭目闭气，内视丹田，以鼻徐徐
纳气，令腹极满，徐徐以口吐之，勿令有声，令入多出少，以微为之。故存视五脏，各如其
形色，又存胃中，令鲜明洁白如素。为之倦极，汗出乃止，以粉粉身，摩捋形体。汗不出而
倦者，亦可止。明日复为之。
又当存作大雷电，隆隆鬼鬼，走入腹中；为之不止，病自除矣。
凡是邪气或鬼物所致的疾病，其症状表现各不相同。有的言语错乱荒谬，有的啼哭奔跑惊恐，有的癫狂昏乱，有的喜怒无常、悲笑不定，有的极度恐惧仿佛有人追逐，有的唱歌吟啸，有的不肯说话。治疗时，将针放在头发中间，拿着针走进病人的房间，取坍岸边的水，用三尺长的新白布覆盖在水上，横放刀在膝盖上，叫病人上前，庄重严肃地观察病人的语言和面色。如果病人应答不精明清晰，就用含有水的白布擦拭（其面部）。不要让病人起身，再低头观察，满三遍后仔细擦拭干净。如果病人病情危重虚弱、神志昏沉，不要强行让他起身，而是靠近观察他；若病人依然昏沉不知人事，不肯说话，用手指弹击他的额头，靠近发际处，问道：“想痊愈吗？”如果仍然不肯说话，便连续弹击十四次（二七），说道：“痊愈了。”痊愈后就去询问鬼怪，了解事情的真实情况。
如果脉象来势迟缓潜伏，或者像鸡啄米一样急促断续，或者去势不明，这是邪物作祟。如果脉象微弱，连绵不断且迟缓潜伏，或者连绵不断无法计数，而面色没有改变，这是邪病。脉象忽大忽小，忽短忽长，称为祸脉。两手脉象浮取细微，连绵不断难以感知，同时沉取也是细弱连绵的，这是阴跷脉和阳跷脉的脉象。这家人曾经有患痱风而死的人，痛苦于精神恍惚，是亡人作祟造成的灾祸。
脉象洪大但按之无力，是社祟（土地神作祟）。脉象深沉涩滞，四肢沉重，是土祟（土地邪气作祟）。脉象如飘风般浮动，从阴阳变化而来，是风邪。脉象一来一往节奏调和，一来一往速度急促，是鬼邪作祟。脉象只有表脉而没有里脉，是邪气作祟于上而得的鬼病。什么叫表和里？寸部和尺部为表，关部为里；如果两头（寸、尺）有脉，而关部脉搏中断不至，即为表里分离。尺部脉象上行不到关部，称为阴绝；寸部脉象下行不到关部，称为阳绝。阴绝而阳气微弱，属于死证，不可治愈。至于汤药、熨法、针刺、砭石等治疗，另有专门的方剂，补养和导引等方法，现在附在后面。
《养生方》说：《上清真人诀》记载：夜间行走时常叩齿，可以杀灭鬼邪。
又说：封君达常骑青牛，鲁女生常骑花牛；孟子绰常骑花马；尹公度常骑青骡。当时的人不知道他们的名字是谁，所以说：“想要不死，应当去问青牛道士。”想要得到这种颜色（指坐骑的颜色以避邪），花牛最好，青牛次之，花马又次之。这三种颜色，顺应的是生发之气。所以说青牛，其实是柏树的精魂；花牛，是古代神示的先驱；花马，是神龙的本祖。据说道士骑着它们在路上行走，各种邪恶的精怪、瘟疫的厉鬼，都会长久地被摄服控制。
《养生方·导引法》说：仙经中治疗百病的方法，叩齿十四次，随即咽气十四次。这样循环三百次才停止。坚持做二十天，邪气全部去除；六十天，小病痊愈；一百天，大病消除，三种蛊毒和伏尸鬼怪都离去；面容身体光泽润泽。
另外，《无生经》说：治疗百病、邪鬼、蛊毒，应当端正仰卧，闭上眼睛，屏住呼吸，内视丹田，用鼻子慢慢吸入空气，让腹部极度饱满，然后慢慢地用口呼出，不要发出声音，做到吸入多呼出少，以微微出汗为标准。因此要存想观看五脏，各自呈现它们的颜色和形状，还要存想胃中，使其鲜明洁白如同生绢。做到疲倦至极，出汗为止，然后用粉末扑身，按摩形体。如果没有出汗但感到疲倦，也可以停止。第二天再继续做。
还应当存想巨大的雷电，隆隆作响，鬼怪进入腹中；这样做不停止，病自然就会消除了。
Any disease caused by evil qi or ghostly entities presents with varying symptoms. Some patients speak incoherently or absurdly; some cry, weep, run away in fright; some suffer from epilepsy, mania, or confusion; some display erratic emotions such as anger, joy, sorrow, or laughter; some experience extreme terror as if being chased by someone; some sing, chant, or whistle; and some refuse to speak. During treatment, a needle is placed among the hair, and the practitioner enters the patient's room holding it. Water is taken from the banks of Tan'an, covered with a new white cloth three chi long, and a knife is laid horizontally across the knees. The patient is called forward, and the practitioner solemnly observes the patient's speech and facial complexion. If the patient's responses are not clear and sharp, water held in the mouth (on the cloth) is used to wipe them. The patient should not be made to rise; instead, the practitioner bows their head to observe again. After three repetitions, the area is carefully wiped dry. If the patient is critically ill, weak, and confused, they should not be forced to rise but observed closely. If the patient remains unconscious, unaware of others, and refuses to speak, the forehead is flicked with fingers near the hairline, asking, "Do you wish to recover?" If there is still no response, the flicking is repeated fourteen times (two sevens), declaring, "Recovered." Upon recovery, one interrogates the ghost to ascertain the truth of the matter.
If the pulse is slow and deep, or rapid and intermittent like a chicken pecking, or indistinct in its departure, this indicates an evil entity. If the pulse is weak, continuous yet slow and deep, or continuous beyond counting, while the facial color remains unchanged, this indicates an evil disease. A pulse that fluctuates between large and small, short and long, is termed a "disaster pulse" (Huo Mai). If both hands present fine, continuous pulses upon superficial palpation that are difficult to perceive, and similarly fine, continuous pulses upon deep palpation, these are the pulses of the Yin Qiao and Yang Qiao vessels. This family likely had a previous death from Feifeng (paralysis/leprosy-like condition); the suffering from mental恍惚 (absent-mindedness/confusion) is caused by the malevolence of the deceased.
A pulse that is surging and large but weak upon pressure indicates Shechong (malevolence of the Earth God). A pulse that is deep and choppy, accompanied by heavy limbs, indicates Tuchong (earth-related malevolence). A pulse that floats like drifting wind, changing according to yin and yang, indicates Wind Evil. A pulse that alternates between a regulated rhythm and a rapid speed indicates Gui Xie (ghostly evil). A pulse present at the exterior (biao) but absent at the interior (li) indicates evil malevolence affecting the upper body resulting in a ghost disease. What are biao and li? The Cun (inch) and Chi (cubit) positions constitute the exterior, while the Guan (bar) position constitutes the interior; if pulses are present at the ends (Cun and Chi) but interrupted at the Guan, it signifies separation. If the Chi pulse does not reach up to the Guan, it is called Yin Jue (Yin Extinction); if the Cun pulse does not reach down to the Guan, it is called Yang Jue (Yang Extinction). Yin Jue combined with faint Yang Qi indicates a fatal, incurable condition. Regarding treatments using decoctions, moxibustion/warming, acupuncture, and stone therapy, there are separate specific formulas. Nourishing and guiding exercises are appended below.
The *Yangsheng Fang* (Prescriptions for Nourishing Life) states: The *Shangqing Zhenren Jue* (Secrets of the Supreme Clarity True Person) says: Chewing teeth frequently during night travel can kill ghosts and evils.
It also states: Feng Junda often rode a green ox; Lu Nvsheng often rode a piebald ox; Meng Zichuo often rode a piebald horse; Yin Gongdu often rode a green mule. People of the time did not know who these names referred to, hence it was said: "If you wish not to die, ask the Green Ox Daoist." To obtain this protective quality, the piebald ox is superior, the green ox is secondary, and the piebald horse is tertiary. These three colors correspond to the vital energy of life. Thus, the green ox represents the spirit of cypress wood; the piebald ox represents the ancient divine omen; the piebald horse represents the ancestor of divine dragons. It is said that Daoists riding these creatures on their journeys can subdue and control all evil spirits and epidemic plague ghosts.
The *Yangsheng Fang · Daoyin Fa* (Guiding and Pulling Method) states: The immortal classics describe the method for treating hundred diseases:叩齿 (tapping the teeth) fourteen times, followed by swallowing qi fourteen times. This cycle is repeated three hundred times before stopping. Practicing this for twenty days eliminates all evil qi; after sixty days, minor illnesses heal; after one hundred days, major illnesses are removed, along with the three types of Gu poison and Fusshi (hidden corpse ghosts); the face and body become lustrous.
Furthermore, the *Wusheng Jing* (Scripture of Non-Birth) states: To treat hundred diseases, evil ghosts, and Gu poison, one should lie flat on the back, close the eyes, hold the breath, and visualize the Dantian. Inhale slowly through the nose until the abdomen is fully distended, then exhale slowly through the mouth without sound, ensuring more inhalation than exhalation, aiming for slight sweating. One must visualize the five zang organs, perceiving their respective colors and shapes, and visualize the stomach as bright and white like raw silk. Continue until extreme fatigue and sweating occur, then stop. Apply powder to the body and massage the form. If no sweat occurs but fatigue sets in, one may also stop. Repeat the next day.
One should also visualize great thunder and lightning, rumbling loudly, causing ghosts to enter the abdomen; if this practice is continued without cessation, the illness will naturally be eliminated.