皆可治之。虚人或以六君子加归、芍，作煎剂送服亦可。
导症囊 治血因寒阻，凝结成症。
川椒 皂角（各一两） 细辛（一两五钱）
上三味，为末，以三角囊大如指者，长二寸，盛药，纳入阴户内，欲便则出之，便已再纳。症化恶血而下
，以温汤洗之，三日勿近男子。
（注）外治法药虽峻，似不比内服者之虑其耗伤元气也。然药皆辛热，必确因寒阻血凝为病者，始为对证。
观症化恶血而下句，义自显然矣。
保婴汤 治小儿诸病。
陈米 黄土 嫩竹叶 芦菔子 薄荷叶 灯草心 麦
上七味，随证所主者多用，其余次之。每服不过三钱，袋盛煮汤，任意渴饮。如便燥者，调入白蜜少许。
（注）小儿之病，多起于乳食不节，此汤调养脾胃，巳扼幼科之要，故可随证损益，以应诸病。若夏月泄
泻，尤为妙方。即痘疹后调理，亦宜准此。不可以平淡忽之，而从事温补致酿别恙也。
（刊）小儿以脾胃为后天根本，乳食不节，脾胃有伤，渐难运化，吐泻乃作。久则脾土虚弱，肝木乘之，
粪色渐青，面部萎白带青，手足微搐无力，神气恹恹不振，而慢脾成矣。江笔花《医镜》云∶时俗所谓慢惊风
，即木侮土是也。初起宜异功散，甚者加木香、肉桂。若肢冷、唇白、息微，元气欲脱也，急用附子理中汤，
尚可挽回。然变之速者，用药稍缓即不济
事，未可概视为慢也。雄按∶庄氏《福幼编》专论此证，若果系此证，应用此药，乃谓执一方而可通治泄泻，
其祸可胜言哉。
天一丸 治小儿百病。
灯草心（十斤，以米粉浆染，晒干研末，入水澄之，浮者为灯心，取出又晒干，入药用二两五钱，而沉者
为米粉，不用矣） 赤白茯苓（去皮，兼用茯神去木五两） 滑石（水飞过五两） 猪苓（去皮二两） 泽泻
（去芦三两）
上五味，各为细末，以潞党参熬膏和丸，龙眼大，辰砂为衣，飞金为裹。每一丸，随证用引调服。
（注）韩天爵云∶小儿生理向上，本天一生水之妙，故治病以小水通利为快捷方式也。愚谓小水通利则病有去
路，故曰快捷方式。谚云∶“溲多无病，矢多无命”，即此义也。
清惊散 治小儿痉厥螈 。
陈胆星（九分） 飞辰砂（一分）
上二味，研细，以竹沥半小杯，生姜汁一小匙和匀，再用麦冬一钱，橘红八分，薄荷尖一分，煎汤调服。
（注）俗传急惊风，方中行、喻嘉言两先生辟之甚详。此方以降痰、清热、息风为治，得其指矣。
（刊）《医镜》云∶俗云急惊风，痰火闭也。小儿或感风寒，或积乳食，皆能生痰，痰积则化火，或受暑
热，亦生火，失于清解，则火升而痰亦升，痰火上壅，闭其肺窍，则诸窍皆闭。其证目直气喘，昏闷不醒，且
火甚则肝燥筋急。为搐搦掣颤。反张窜视，而八候生焉。总由痰火闭结，肝风内动而成，非吓惊也。当其拘挛
弓仰之时，不可用力紧抱，但以手扶，听其自抽自止，庶不伤经络而成废人。初起宜通关散开其嚏，得
嚏则醒，次以竹沥或梨汁、芦菔汁和入石菖蒲汁灌之，火降痰
平，则病自己。愈后宜清热养阴，勿投温补。雄按∶“痰”古作“淡”，显系二火搏水以成痰也。万密斋尝云∶
人之有痰，犹木之有津，时令大热，草木流津，痰自热生，此明验也。痰犹水也，附气自行，过颡在山，岂水
之性哉！乃搏激使之也。故雄谓胃火盛则饮食生痰，痰愈盛则肥浓愈嗜者是也。肝火炽则津液凝痰，痰愈盛则
筋络愈燥者是也。痰因火动，理自不诬。
顺流丹 治痘证险逆。
当归 川芎 升麻 甘草（各六两）
上四味， 粗末，于腊月八日取东流清水七大碗，煎至三大碗，去渣，将药盛新砂锅内，再选∶
明净完体辰砂（四两）
上砂盛细绢袋内，以线扎口，悬系药汁中，约离锅底一指，以桑柴慢火煮至汁尽，取起研细末，瓷瓶收藏
，另用∶
好糯米（半升，淘净控干水气）
再以盐卤和净黄土干湿得所，包米为团，放炭火内， 令通红，速即取出，冷定劈开，拣米粒色黄有性者
，亦研细末。别盛瓷瓶收藏。凡小儿一岁足者，用辰砂末、米末各一分，白蜜一茶匙，米汤半杯，醇酒三匙，
共二未调匀，以茶匙徐徐喂服。未出痘者免出，已见点者必稀，陷没者片时即起。合药一料，施送可救数百人
，惟合时须焚香净室吉人，勿令鸡犬、阴宦、孝服、生理残障、秽病患见，慎之珍之。
（注）《古愚消夏录》载此方，云真定梁氏世施此药，厥功甚着。而用药平淡，制法甚奇，名之曰“顺流
丹”，盖以水向
东流为顺，用治逆痘，证即转顺。夫□致胶煎以伏流之阿水，则名阿胶，亦为其功在水耳。故煎药之水，不可
不因证而择其宜也。第东流水既取其顺趋，亦取其流行、煎药者宜取而即用，不可久停以失流行之性。观其不
用井水、止水，意可见矣。
（校）上论方剂。
六月初一日取好水藏之，久而弥佳，名六一水，又名神仙水，宜于夏秋烹茗。何氏《医碥》煎药用水歌云∶
急流性速堪通便。宣吐回澜水最宜，百沸气腾能取汗，甘澜劳水意同之，黄齑水吐痰和食，霍乱阴阳水可医，
新汲无根皆取井，除烦去热补阴施，地浆解毒兼清暑，腊雪寒冰疗疫奇，更有轻灵气化水，奇功千古少人知，
堪调升降充津液，滋水清金更益脾。
（刊）雨雪之水名曰天泉，即半天河水，一名上池水。其质最轻，其味最淡，宜煎清肃上焦药，沦茗远胜
山泉。惟吾杭饮之，故人文秀美，甲于天下。杭城皆瓦屋，以竹木或砖或铜锡为承 ，引其水而注之缸，然必
日使人梯而上视，如有鸟恶猫秽之瓦，即以洁瓦易之，再以净帚频为扫除，毋使木叶尘砂之积，则水始清。若
近厨突之屋，必有煤 之污，勿取其水也，狂风骤雨之水，必夹尘砂，亦勿取焉。久晴乍雨之水，亦
勿遽取，恐瓦有积垢，翟之未净也。既注之缸，必待其澄，而后挹其清者，藏诸别缸，藏久弥良。凡藏水之缸
，宜身长而口小者，上以缶盆幂之，而置于有风无日之所，日晒久则水易耗而色不白也。置缸之地须 以石，
俾免湿气上蒸也。严寒之际，缸虑冻裂，每缸内入以粗松柴三、四尺，即不泐。先慈嗜茗而取水甚严，蓄水甚
精，谨详识之。虽他处亦可仿行，以免水土恶劣之病，不但备烹茶煮药之用已。
又凡溪涧之水恶劣者，其山必 ，或为砒矾毒药之所产，或为虫蛇猛兽之所居。而人之饮食，首重于水，
乍入其乡者饮之，疾病生焉，生于其地者习之，狠戾钟焉。欲筹斡旋补救之策，以期革犷悍之俗，而康济斯民
者，惟有深凿井泉，是为亟务。爰附泰西掘井法于下，庶无井之处悉可广凿焉。
高地作井，未审泉源所在，其求之之法有四∶
第一气试。当夜水气恒上腾，日出即止。今欲知此地水脉安在，宜掘一地窖，于天明辨色时，人入窖，以
目切地，望地面有气如烟腾腾上出者，水气也。气所出处，水脉在其下。
第二盘试。望气之法，旷野则可，城邑之中，室居之侧，气不可见。宜掘地深三尺，广长任意，用铜锡盘
一具，清油微微遍擦之，窖底用木高一、二寸以 盘，偃置之，盘上干草盖之，草上土盖之，越一日开视。盘
底有水欲滴者，其下则泉也。
第三缶试。近陶家之处，取瓶缶坯子一具，如前铜盘法用之。水气沁入瓶缶者，其下泉也。无陶之处以土
甓代之，或用羊绒代之。羊绒者不受湿，得水气必足见也。
第四火试。掘地如前，篝火其底，烟气上升婉蜒曲折者，是水气所滞，其下则泉也。烟气直上者否。
凿井之法有五∶
第一择地。山麓为上，蒙泉所出，阴阳适宜；园林室屋所在，向阳之地次之，旷野又次之，山腰者居阳则
太热，居阴则太寒，为下。凿井者察泉水之有无，斟酌避就之。
第二量浅深。井与江河地脉通贯，其水浅深尺度必等。今问凿井应深几何，宜度天时旱涝河水所至，酌量
加深几何而为之度。去江河远者不论。
第三避震气。地中之脉，条理相通，有气伏行焉，强而密理，中人者九窍俱塞，迷闷而死。凡山乡高亢之
地多有之，泽国鲜焉。此地震之所由也，故曰震气。凡凿井遇此，觉有气飒飒侵人，急起避之，俟泄尽更下凿
之。欲候知气尽者，缒灯火下视之，火不灭是气尽也。
第四察泉脉。凡掘井及泉，视水所来而辨其土色。若赤埴土，其水味恶。赤埴，粘土也，中为甓为瓦者是。
若散沙土，水味稍淡。若黑坟土，其水良。黑坟者，其土色黑稍粘也。若沙中带细石子者，其水最良。
第五澄水。凡作井底，用木为下，砖次之，石次之，铅为上。既作底，更加细石子浓一、二尺，能令水清
而味美。
试水美恶，辨水高下，其法有五。凡江、河、井、泉、雨、雪之水，试法皆同。
第一煮试。取清水置净器煮熟，倾入白瓷器中，候澄清，下有沙土者，此水质浊也。水之良者无滓。又水
之良者，以煮
物则易熟。
第二日试。清水置白瓷器中，向日下，令日光正射水，视日光中若有尘埃氤氲如游气者，此水质不净也。
水之良者，其澄彻底。
第三味试。水元行也，元行无味，无味者真水。凡味皆从外合之，故试水以淡为主，味佳者次之，味恶为
下。
第四称试。有各种水欲辨优劣，以一器更酌而衡之，轻者为上。
第五纸帛试。用纸或绢帛之类色莹白者，以水蘸而干之，无痕迹者为上。
又按人可以一日无谷，不可以一日无水，水之于人，顾不重欤？苟知掘井试水之法，则在在可饮甘泉，且
借以备旱灾，救火患，一举而数善存焉。雄性喜凿井，奈无其力，惟冀同志者匡余未逮为幸。但井栏之口宜小
，庶免坠溺之虞，尤为切要。设无水之地而不能凿井者，更有水库一法。泰西书云∶若天府金城，居高深险，
江河溪涧，境绝路殊，凿井百寻，盈车载绠，时逢亢旱，涓滴如珠，或绝徼孤悬，恒须远汲，长围久困，人马
乏竭，如此之类，世多有之，临渴为谋，岂有及哉？计惟恒储雨雪之水，可以御穷，而人情狃近，未或先虑，
及其已至，坐槁而已。亦有根据山掘地，造作塘池，以为旱备，而弥月不雨，已成龟坼，徒伤 注之易穷，不悟
渗漏之实多也。西方诸国因山为城者，其人积水有如积谷，谷防红腐，水防漏渫，其为计虑，亦略同之。以故
作为水库，率令家有三年之蓄，虽有大旱，遇强敌，莫我难焉。且上方之水，比于地中，
陈久之水，方于新汲，其蠲烦去疾，益人利物，往往胜之。彼山城之人，遇江河泉井之水，犹鄙不屑尝矣。名
曰水库者，固之其下，使无受渫也，幂之其上，使无受损也。四行之性，土为至干，甚于火矣。水居地中，风
过损焉，日过损焉，夏之日大旱，金石流，土山焦，而水独存乎？故固之，故幂之。水库之事有九∶一曰具，
具者庀其物也，二曰剂，剂所以为之和也，三曰凿，凿所以为之容也，四曰筑，筑所以为之地也，五曰涂，涂
所以为之固也，六曰盖，盖所以为之幂也，七曰注，注所以为之积也；八曰挹，挹所以受其用也；九曰修，修
所以为之弥缝其阙也。
都可以治疗这些病症。体质虚弱的人，可以用六君子汤（由人参、白术、茯苓、甘草、陈皮、半夏组成）加入当归、白芍，煎成汤剂送服也可以。
导症囊 治疗因寒邪阻滞血液，凝结而成的癥块。
川椒、皂角（各一两），细辛（一两五钱）。
以上三味药，研成粉末，用三角形的小囊，大小如手指，长二寸，装入药物，纳入阴道内，有便意时取出，排便后再放入。癥块化解，恶血排出后，用温水清洗，三天内不要与男子同房。
（注）外治法虽然药力峻猛，但似乎不像内服药那样担心耗伤元气。然而药物都是辛热之品，必须确认为寒邪阻滞、血液凝滞导致的疾病，才算是对症。从“癥块化解，恶血排出”这句话来看，其含义自然明显。
保婴汤 治疗小儿各种疾病。
陈米、黄土、嫩竹叶、芦菔子（萝卜籽）、薄荷叶、灯草心、麦冬。
以上七味药，根据证候的主次决定用量多少，其余的少用。每次服用不超过三钱，装在袋子里煮汤，口渴时随意饮用。如果大便干燥，调入少许白蜜。
（注）小儿的疾病，多起因于乳食不节制，此汤调养脾胃，已经抓住了儿科的要领，所以可以根据证候增减，以应对各种疾病。如果是夏季泄泻，更是妙方。即使是痘疹后的调理，也应当依据此原则。不可以因为它平淡而忽视它，转而使用温补之法导致其他疾病。
（刊）小儿以脾胃为后天之本，乳食不节，损伤脾胃，逐渐难以运化，吐泻因此发生。时间久了脾土虚弱，肝木乘虚克制脾土，粪便颜色逐渐变青，面部萎黄带青色，手足轻微抽搐无力，精神萎靡不振，慢脾风就形成了。江笔花在《医镜》中说：世俗所谓的慢惊风，就是木侮土（肝木克伐脾土）的道理。初起适宜用异功散，严重的加木香、肉桂。如果出现四肢冰冷、嘴唇发白、气息微弱，是元气欲脱的表现，急用附子理中汤，还可以挽回。但是病情变化迅速的，用药稍慢就不起作用了，不能一概视为慢证。雄按：庄氏的《福幼编》专门论述此证，如果真的属于此证，应用此药，如果说拿着一个方子就可以通治泄泻，那造成的祸害能说尽吗？
天一丸 治疗小儿百病。
灯草心（十斤，用米粉浆染色，晒干研末，入水澄清，浮起来的是灯心，取出再晒干，药用二两五钱，沉下去的是米粉，不用了），赤白茯苓（去皮，兼用茯神去木五两），滑石（水飞法处理五两），猪苓（去皮二两），泽泻（去芦三两）。
以上五味药，分别研成细末，用潞党参熬膏和丸，做成龙眼大小，辰砂为衣，飞金为裹。每一丸，根据证候用引经药调服。
（注）韩天爵说：小儿生理机能向上生长，本乎“天一生水”的奥妙，所以治病以通利小便为快捷方式。我认为通利小便是给病邪以出路，所以说是快捷方式。谚语说：“小便多没有病，大便多没命”，就是这个道理。
清惊散 治疗小儿痉厥螈疭（抽搐）。
陈胆星（九分），飞辰砂（一分）。
以上两味药，研细，用竹沥半小杯，生姜汁一小匙调和均匀，再用麦冬一钱，橘红八分，薄荷尖一分，煎汤调服。
（注）俗传的急惊风，方中行、喻嘉言两位先生批判得很详细。此方以降痰、清热、息风为治疗方法，抓住了关键。
（刊）《医镜》说：俗云急惊风，是痰火闭阻。小儿或者感受风寒，或者积滞乳食，都能生痰，痰积则化火，或者受暑热，也生火，失于清解，则火升而痰亦升，痰火上壅，闭阻肺窍，则诸窍皆闭。其症状表现为两眼直视、气喘、昏闷不醒，而且火盛则肝燥筋急，出现抽搐掣颤、反张窜视，八候由此产生。总由痰火闭结，肝风内动而成，不是惊吓所致。当其拘挛弓背仰面之时，不可用力紧抱，只需用手扶持，听其自然抽动停止，这样才不会损伤经络成为废人。初起适宜用通关散开其鼻嚏，打喷嚏则苏醒，其次用竹沥或梨汁、萝卜汁和入石菖蒲汁灌服，火降痰平，病自然痊愈。愈后宜清热养阴，不要投用温补。雄按：“痰”古作“淡”，显然是二火搏结水液而成痰。万密斋曾说：人有痰，就像树木有津液，时令大热，草木流津，痰自热而生，这是明显的验证。痰就像水一样，依附气自行流动，经过咽喉到脑部，难道是水本身的性质吗！是被激荡使之如此。所以我认为胃火盛则饮食生痰，痰越多越喜欢吃肥腻食物；肝火炽盛则津液凝成痰，痰越多则筋络越干燥。痰因火动，道理确实不错。
顺流丹 治疗痘证险逆。
当归、川芎、升麻、甘草（各六两）。
以上四味药，捣成粗末，在腊月八日取向东流的清水七大碗，煎至三大碗，去渣，将药液盛在新砂锅内，再选：
明净完体辰砂（四两）。
将辰砂盛在细绢袋内，用线扎口，悬挂在药汁中，约离锅底一指距离，用桑柴慢火煮至汁尽，取出研成细末，瓷瓶收藏，另外准备：
好糯米（半升，淘净控干水分）。
再用盐卤和净黄土干湿适中，包裹米粒成团，放在炭火内，烧令通红，迅速取出，冷却后劈开，拣选米粒色黄有性味的，也研成细末。另盛在瓷瓶收藏。凡是小儿一岁足者，用辰砂末、米末各一分，白蜜一茶匙，米汤半杯，醇酒三匙，共两种末调匀，用茶匙慢慢喂服。未出痘的免除，已见点的必稀疏，陷没的片刻即起。合药一料，施送可救数百人，只是合药时必须焚香在洁净的房间由吉人操作，不要让鸡犬、宦官、穿孝服的人、生理残障者、秽病患看到，慎重珍惜。
（注）《古愚消夏录》记载此方，说真定梁氏世代施以此药，功效显著。而用药平淡，制法奇特，命名为“顺流丹”，大概是以水向东流为顺，用来治疗逆痘，证候即转顺。正如煎熬伏流的阿水，名为阿胶，也是因为其功效在水的缘故。所以煎药的水，不可不因证候而选择适宜的水。既然东流水取其顺趋，也取其流行，煎药者宜取来即用，不可久停以免失去流行的性质。看其不用井水、止水，用意可见了。
（校）以上论述方剂。
六月初一日取好水藏之，越久越好，名叫六一水，又名神仙水，适宜于夏秋烹茶。何氏《医碥》煎药用水歌说：急流性速可通便，宣吐回澜水最宜，百沸气腾能取汗，甘澜劳水意同之，黄齑水吐痰和食，霍乱阴阳水可医，新汲无根皆取井，除烦去热补阴施，地浆解毒兼清暑，腊雪寒冰疗疫奇，更有轻灵气化水，奇功千古少人知，堪调升降充津液，滋水清金更益脾。
（刊）雨雪之水名叫天泉，即半天河水，一名上池水。其质地最轻，味道最淡，适宜煎煮清肃上焦的药，沦茗远胜山泉。只有我们杭州饮用这种水，所以人文秀美，甲于天下。杭州城都是瓦屋，用竹木或砖或铜锡做承接装置，引导雨水注入缸中，但必须每天让人爬上去查看，如果有鸟粪猫尿污染的瓦片，就用干净的瓦片替换，再用干净的扫帚频繁清扫，不让木叶尘沙积聚，水才清澈。如果靠近厨房烟囱的房屋，必有煤烟污染，不要取这种水。狂风骤雨的水，必然夹杂尘沙，也不要取。久晴乍雨的水，也不要立即取，恐怕瓦上有积垢，冲刷不干净。既注入缸中，必须等待其澄清，然后舀取上面的清水，藏在别的缸里，藏得越久越好。凡藏水的缸，宜身长口小的，上面用缶盆覆盖，放置在有风无日之处，日晒久了水易消耗且颜色不白。放置缸的地方须垫石头，以免湿气上蒸。严寒之际，担心缸冻裂，每缸内放入粗松柴三四尺，就不会破裂。先母喜欢喝茶，取水非常严格，蓄水非常精细，谨详细记录。虽然其他地方也可以仿行，以避免水土恶劣引起的疾病，不仅仅是备烹茶煮药之用。
又凡是溪涧之水恶劣的地方，其山必定荒凉，或者是砒矾毒药出产的地方，或者是虫蛇猛兽居住的地方。而人的饮食，首重水，刚进入那个地方的人喝它，就会生病；生于那里的人习惯它，狠戾之气聚集于此。想要筹划斡旋补救的策略，以期改变粗犷强悍的风俗，使百姓安康，只有深凿井泉，这是当务之急。于是附上泰西掘井法如下，希望没有井的地方都可以广泛开凿。
高地挖井，不知道泉源所在，寻找的方法有四种：
第一气试。当晚水气常常上升，日出就停止。现在想知道此地水脉在哪里，应该挖一个地窖，在天明辨色时，人进入地窖，眼睛贴近地面，望地面有气如烟腾腾上升的，就是水气。气出来的地方，水脉就在下面。
第二盘试。望气的方法，旷野可以，城邑之中，居室旁边，气看不见。应该挖地深三尺，广长任意，用一个铜锡盘，清油微微遍擦，窖底用木头高一二寸托住盘子，倒置，盘上盖干草，草上盖土，过一天打开看。盘底有水欲滴的，下面就是泉水。
第三缶试。靠近陶器家附近，取瓶缶坯子一个，像前面铜盘法使用。水气沁入瓶缶的，下面就是泉水。没有陶器的地方用土砖代替，或用羊绒代替。羊绒不受湿，得水气一定充分显现。
第四火试。挖地像前面一样，篝火在底部，烟气上升蜿蜒曲折的，是水气滞留，下面就是泉水。烟气直上的就不是。
凿井的方法有五种：
第一择地。山麓为上等，蒙泉所出，阴阳适宜；园林室屋所在，向阳之地次之，旷野又次之，山腰居阳则太热，居阴则太寒，为下等。凿井者观察泉水有无，斟酌避开或选取。
第二量浅深。井与江河地脉贯通，水浅深尺度必然相等。现在问凿井应深多少，应该度量天时旱涝河水所达到的深度，酌量加深多少作为标准。离江河远的不论。
第三避震气。地中的脉络，条理相通，有气潜伏运行，强烈密集，中人则九窍俱塞，迷闷而死。凡是山乡高亢之地多有，水乡很少。这就是地震的原因，所以叫震气。凡是凿井遇到这个，感觉有气飒飒侵袭人，急忙起身躲避，等气泄尽再下凿。想等候知道气尽的，悬挂灯火向下看，火不灭就是气尽了。
第四察泉脉。凡是掘井见到泉水，看水来的方向辨别土色。如果是赤埴土，水味恶。赤埴，粘土，中间做砖瓦的就是。如果是散沙土，水味稍淡。如果是黑坟土，水良。黑坟，土色黑稍粘。如果是沙中带细石子，水最良。
第五澄水。凡是做井底，用木为下，砖次之，石次之，铅为上。既做完底，再加细石子厚一二尺，能让水清而味美。
试水美恶，辨水高下，方法有五种。凡是江、河、井、泉、雨、雪之水，试法都一样。
第一煮试。取清水放在干净器皿煮熟，倒入白瓷器中，候澄清，下有沙土的，这水质浊。水好的没有渣滓。另外水好的，煮东西容易熟。
第二日试。清水放在白瓷器中，对着太阳，让日光正射水，看日光中若有尘埃氤氲如游气的，这水质不净。水好的，澄清彻底。
第三味试。水属元行，元行无味，无味是真水。凡是味都是从外面合成的，所以试水以淡为主，味佳者次之，味恶为下。
第四称试。有各种水想辨别优劣，用一个容器轮流斟酌称重，轻者为上。
第五纸帛试。用纸或绢帛之类色莹白的，用水蘸干，无痕迹者为上。
又按人可以一天不吃谷物，不可以一天不喝水，水对于人，难道不重要吗？如果知道掘井试水的方法，到处都可以喝到甘泉，并且借此防备旱灾，救火患，一举多得。雄性喜欢凿井，无奈没有力气，只希望志同道合的人匡正我的不足为幸。但井栏的口宜小，以免坠溺的危险，尤为切要。如果没有水的地方而不能凿井的，还有水库一种方法。泰西书说：如果天府金城，居高深险，江河溪涧，境绝路殊，凿井百寻，盈车载绠，时逢亢旱，涓滴如珠，或者绝徼孤悬，经常需要远汲，长围久困，人马乏竭，这类情况世间多有，临渴谋略，哪里来得及呢？计策唯有长期储存雨雪之水，可以抵御穷困，而人情习惯于近处，未必预先考虑，等到到了极点，只能坐以待毙。也有依山掘地，造作塘池，作为旱灾预备，但一个月不下雨，已成龟裂，徒然感叹注入易穷，不明白渗漏实在很多。西方各国依山为城的，他们积水如同积谷，谷防红腐，水防漏泄，他们的计划考虑，也大致相同。所以建造水库，通常让每家有三年的积蓄，即使有大旱，遇到强敌，也不能为难我们。况且上方的水，比之于地中陈久之水，比之于新汲之水，其祛烦去疾，益人利物，往往胜过它们。那些山城之人，遇到江河泉井之水，还鄙视不屑品尝。名叫水库，加固它的下面，使它不受泄漏，覆盖它的上面，使它不受损害。五行的性质，土是最干的，甚于火。水在地中，风吹过损耗它，太阳晒过损耗它，夏天的日子大旱，金石熔化，土山焦枯，而水独自存在吗？所以加固它，所以覆盖它。水库的事情有九项：一是具，具是准备物品；二是剂，剂是用来调和；三是凿，凿是用来容纳；四是筑，筑是用来建地基；五是涂，涂是用来加固；六是盖，盖是用来覆盖；七是注，注是用来积蓄；八是挹，挹是用来取用；九是修，修是用来弥补缺陷。
All can treat these conditions. For individuals with deficiency constitutions, Liu Junzi Tang (Six Gentlemen Decoction) supplemented with Danggui (Angelicae Sinensis Radix) and Baishao (Paeoniae Radix Alba), decocted as a liquid preparation for oral administration, is also effective.
Daozheng Nang (Symptom-Resolving Pouch)
Treats masses formed by blood coagulation due to cold obstruction.
Chuanjiao (Sichuan Pepper Fruit), Zaojiao (Gleditsia Sinensis Fruit) (each 1 liang), Xixin (Asarum Root) (1.5 liang).
The above three herbs are ground into powder. A triangular pouch, the size of a finger and two cun in length, is filled with the medicine and inserted into the vagina. It should be removed when there is an urge to defecate, and reinserted after defecation. Once the mass dissolves and foul blood is discharged, wash with warm water and avoid sexual intercourse for three days.
(Note) Although external treatments use potent medicines, they do not seem to worry about consuming vital qi as much as internal medications do. However, since the medicines are all acrid and hot, this method is only appropriate if the disease is definitely caused by cold obstructing blood and causing stagnation. The meaning is self-evident from the phrase "once the mass dissolves and foul blood is discharged."
Baoying Tang (Infant Protection Decoction)
Treats various diseases in children.
Chenmi (Aged Rice), Huangtu (Yellow Earth), Nen Zhuye (Bamboo Leaves), Lubofu Zi (Radish Seeds), Bohe Ye (Mint Leaves), Dengcao Xin (Juncus Medulla), Maidong (Ophiopogon Tuber).
Of the above seven herbs, the dosage depends on the primary symptoms, while others are used in smaller amounts. Each dose should not exceed 3 qian. Place them in a bag, boil in water to make a soup, and drink freely when thirsty. If constipation occurs, mix in a small amount of Baimi (White Honey).
(Note) Children's illnesses often arise from irregular breastfeeding or diet. This decoction nourishes the spleen and stomach, grasping the essence of pediatrics, so it can be modified according to symptoms to address various diseases. It is particularly excellent for summer diarrhea. It is also suitable for post-smallpox recovery. Do not neglect it because it is mild; using warming tonics may cause other ailments.
(Commentary) Children rely on the spleen and stomach as the foundation of acquired constitution. Irregular diet damages the spleen and stomach, leading to difficulty in transformation and transportation, resulting in vomiting and diarrhea. Over time, spleen earth becomes weak, allowing liver wood to overact upon it. Stool color gradually turns green, the face appears sallow with a bluish tint, limbs twitch slightly and lack strength, and spirit is listless, leading to Manpi Feng (Slow Spleen Wind). Jiang Binhua in *Yi Jing* states: What is commonly called Slow Convulsion Wind is actually Liver Wood overacting on Spleen Earth. Early stage is suitable for Yigong San (Heterogeneous Powder); severe cases add Muxiang (Aucklandiae Radix) and Rougui (Cinnamon Bark). If limbs are cold, lips are white, and breath is faint, indicating impending collapse of vital qi, Fuzi Lizhong Tang (Aconite Regulate the Middle Decoction) should be used urgently to potentially reverse the condition. However, in rapidly changing conditions, slight delays in medication are ineffective; one cannot generally view it as a slow condition. Xiong notes: Zhuang's *Fu You Bian* discusses this condition specifically. If it truly belongs to this category, this medicine should be applied. To claim that one formula can universally treat diarrhea would lead to disastrous consequences.
Tianyi Wan (Heaven One Pill)
Treats hundred diseases in children.
Dengcao Xin (Juncus Medulla) (10 jin, dyed with rice flour paste, dried, ground, clarified in water; floating parts are Juncus Medulla, taken out, dried again, 2.5 liang for medicinal use; sinking parts are rice flour, discarded), Chibai Fuling (Red and White Poria Cocos) (peeled, including Fushen without wood, 5 liang), Huashi (Talcum) (water-triturated, 5 liang), Zhuling (Polyporus Umbellatus) (peeled, 2 liang), Zexie (Alisma Rhizome) (deprived of stems, 3 liang).
The above five herbs are each ground into fine powder. Lu Dingshen (Codonopsis Pilosula) is boiled into a paste to bind the pills, shaped like longan fruits, coated with Chen Sha (Cinnabar), and wrapped with Feijin (Gold Leaf). One pill per dose, taken with a guiding substance according to the syndrome.
(Note) Han Tianjue said: Children's physiological function tends upward, embodying the wonder of "Heaven generates Water One." Therefore, treating diseases by promoting urination is a rapid method. I believe that promoting urination provides an exit path for pathogens, hence it is called a rapid method. The proverb says: "Frequent urination means no disease, frequent defecation means no life," which reflects this principle.
Qingjing San (Clearing Convulsion Powder)
Treats pediatric spasms, convulsions, and twitching.
Chen Danxing (Arisaema Cum Bile) (9 fen), Fei Chen Sha (Precipitated Cinnabar) (1 fen).
The above two herbs are ground finely. Mix with half a small cup of Zhuli (Bamboo Sap) and one small spoon of Shengjiang Zhi (Fresh Ginger Juice). Additionally, decoct Maidong (Ophiopogon Tuber) (1 qian), Juhong (Citri Reticulatae Pericarpium Rubrum) (8 fen), and Bohe Jian (Mint Apex) (1 fen) in water to take with the powder.
(Note) The popular notion of Ji Jing Feng (Rapid Convulsion Wind) was thoroughly refuted by Fang Zhongxing and Yu Jiayan. This formula treats by resolving phlegm, clearing heat, and extinguishing wind, hitting the key point.
(Commentary) *Yi Jing* states: Popularly called Rapid Convulsion Wind, it is closure by phlegm-fire. Children contracting wind-cold or accumulating milk/food can generate phlegm; phlegm accumulation transforms into fire. Summer heat also generates fire. Failure to clear and resolve leads to rising fire and rising phlegm. Phlegm-fire obstructs the lung orifices, closing all orifices. Symptoms include staring eyes, wheezing, coma, and unresponsiveness. Severe fire causes dry liver and tight tendons, leading to spasms, tremors, opisthotonos, and rolling eyes, generating the eight signs. It is entirely caused by phlegm-fire closure and internal stirring of liver wind, not by fright. During spasms and arching, do not hold tightly; support gently and allow natural cessation to avoid damaging meridians and causing disability. Early stage is suitable for Tongguan San (Pass the Barrier Powder) to induce sneezing; waking follows sneezing. Then administer Zhuli (Bamboo Sap) or Lizi (Pear Juice), Lubofu Zhi (Radish Juice) mixed with Shichangpu (Acori Tatarinowii Rhizoma) juice. When fire descends and phlegm calms, the illness resolves spontaneously. Post-recovery requires clearing heat and nourishing yin; do not use warming tonics. Xiong notes: "Tan" (Phlegm) was anciently written as "Dan" (Pale), clearly indicating that dual fires boiling water create phlegm. Wan Mizhai once said: Humans having phlegm is like trees having sap. In extreme heat, trees flow sap; phlegm arises from heat, which is evident proof. Phlegm is like water, moving with qi. Passing through the throat to the head—is this water's nature? No, it is forced by agitation. Thus, I say: Stomach fire excess causes food to generate phlegm; more phlegm leads to craving rich foods. Liver fire blazing causes fluids to condense into phlegm; more phlegm leads to drier tendons and collaterals. Phlegm moving due to fire is indeed correct.
Shunliu Dan (Smooth Flow Elixir)
Treats dangerous and adverse smallpox conditions.
Danggui (Angelicae Sinensis Radix), Chuanxiong (Ligustici Chuanxiong Rhizoma), Shengma (Cimicifugae Rhizoma), Gancao (Glycyrrhizae Radix et Rhizoma) (each 6 liang).
The above four herbs are crushed into coarse pieces. On the eighth day of the twelfth lunar month, take seven large bowls of clear water flowing eastward. Decoct to three large bowls, strain, and place the liquid in a new clay pot. Select:
Mingjin Wanti Chen Sha (Bright, Complete Cinnabar) (4 liang).
Place the cinnabar in a fine silk bag, tie the mouth, suspend it in the herbal liquid about one finger-width from the bottom. Simmer slowly with mulberry wood fire until the liquid is exhausted. Take out, grind into fine powder, and store in a porcelain bottle. Separately prepare:
Good Glutinous Rice (0.5 sheng, washed clean and drained).
Mix salt brine with clean yellow earth to proper moisture, wrap the rice into balls, place in charcoal fire, burn until red-hot, quickly remove, cool, break open, and select yellow grains with potency, grinding them into fine powder. Store separately in a porcelain bottle. For a child fully one year old, use 1 fen of Chen Sha powder and 1 fen of Rice powder, one tea spoon of White Honey, half a cup of Rice Soup, and three spoons of Mellow Wine. Mix the two powders evenly, and feed slowly with a tea spoon. Those who have not developed spots are exempt; those with emerging spots will have sparse lesions; depressed lesions will rise instantly. One batch of this medicine, distributed, can save hundreds. Preparation must be done in a clean room with incense burning by auspicious persons. Avoid exposure to chickens, dogs, eunuchs, mourners, people with physical disabilities, or patients with infectious diseases. Be cautious and cherish this.
(Note) *Gu Yu Xiao Xia Lu* records this formula, stating the Liang family of Zhending administered it for generations with great merit. The ingredients are mild, but the preparation is unique, named "Shunliu Dan" (Smooth Flow Elixir), implying that just as water flowing east is smooth, treating adverse smallpox makes the condition smooth. Just as boiling underground water creates Ejiao (Donkey-hide Gelatin), its efficacy lies in the water. Therefore, water for decoction must be chosen according to the condition. Since East-flowing water is chosen for its smoothness and flow, it should be used immediately; prolonged storage loses its flowing nature. The refusal to use well water or stagnant water reveals this intent.
(Correction) The above discusses formulas.
Water collected on the first day of the sixth lunar month is stored; the older, the better. Named Liuyi Shui (Six-One Water) or Shenxian Shui (Immortal Water), it is suitable for brewing tea in summer and autumn. He Shi's *Yi Bian* song on water for decoction says: Rapid flow speed aids bowel movement; swirling water is best for inducing vomiting; boiling vigorously induces sweating; Ganlan Laoshui (Stirred Water) has similar intent; Huangji Shui (Pickled Vegetable Water) expels phlegm and harmonizes food; Huoluan Yin Yang Shui (Yin-Yang Water for Cholera) can cure; New drawn Well Water removes irritability and clears heat to nourish yin; Earth Slurry detoxifies and clears summerheat; Winter Snow and Ice treat epidemics miraculously; Light Qi Transformed Water has rare merits known for millennia; it regulates ascending/descending, replenishes fluids, nourishes water, clears metal, and benefits spleen.
(Commentary) Rain and snow water is named Tianquan (Heaven Spring), Ban Tian He Shui (Half-Sky River Water), or Shangchi Shui (Upper Pool Water). Its quality is lightest, taste freshest, suitable for decocting herbs that clear and purify the upper jiao; brewed tea surpasses mountain spring. Only our Hangzhou drinks this, so culture is elegant, ranking first under heaven. Hangzhou houses have tiled roofs, using bamboo, wood, brick, copper, or tin for drainage, directing water into vats. Daily inspection is required; replace tiles contaminated by bird/cat waste, sweep frequently with clean brooms to prevent leaf/dust accumulation, ensuring clarity. Houses near kitchens have coal smoke pollution; do not collect this water. Storm water contains dust/sand; do not collect. Water after long drought sudden rain may contain roof grime; do not collect immediately. After filling vats, wait for clarification, scoop clear water, store in separate vats; aging improves quality. Storage vats should be tall and narrow-mouthed, covered with pots, placed in windy/shaded areas; sun exposure depletes water and discolors it. Vats must sit on stone to prevent dampness rising. In severe cold, insert pine wood to prevent cracking. My late mother loved tea, was strict about water collection, and precise in storage; I record this carefully. Other places can imitate this to avoid bad water-induced diseases, not just for tea/decoction.
Furthermore, poor stream/river water indicates barren mountains, possibly producing arsenic/alum poisons or housing snakes/beasts. Diet prioritizes water; newcomers drinking it get sick; locals adapt to harsh traits. To change rough customs and benefit people, deep well digging is urgent. Below is Western well-digging method for widespread application.
On high ground, unknown spring source, four search methods:
First, Qi Test. Nighttime water vapor rises, stops at sunrise. Dig a pit; at dawn, enter, look closely at ground. Smoke-like vapor rising indicates water vein below.
Second, Plate Test. Qi visible in fields, not in cities/houses. Dig 3 chi deep, arbitrary width/length. Use copper/tin plate, wipe lightly with clear oil. Place on 1-2 cun wooden block in pit bottom, invert. Cover plate with dry grass, then soil. Open next day. Water dripping on plate bottom indicates spring below.
Third, Pot Test. Near pottery makers, take blank bottles/pots. Use like copper plate. Vapor penetrating indicates spring below. Without pottery, use clay bricks or sheep wool. Wool absorbs moisture well, showing vapor clearly.
Fourth, Fire Test. Dig as before. Build fire at bottom. Winding/smoky vapor indicates trapped water vapor below. Straight-up smoke means no water.
Five drilling methods:
First, Site Selection. Mountain foot is best (spring source, balanced yin/yang). Gardens/houses facing sun are second. Open fields third. Mountain slopes too hot (sun) or cold (shade) are worst. Observe water presence, choose accordingly.
Second, Depth Measurement. Wells connect to rivers/groundwater; depth matches river levels. Measure historical drought/flood river levels, add depth accordingly. Distance from rivers irrelevant.
Third, Avoid Shock Qi. Underground veins transmit shock qi, dense and strong, blocking nine orifices, causing death. Common in high mountain areas, rare in wetlands. Causes earthquakes. If felt during drilling, retreat immediately until gas dissipates. Verify dissipation by lowering lit lamp; flame steady means gas gone.
Fourth, Observe Spring Vein. Upon hitting water, observe direction and soil color. Red clay soil = bad taste. Loose sand = slightly fresh. Black fertile soil = good. Sand with fine stones = best.
Fifth, Clarify Water. Well bottom: Wood (worst), Brick, Stone, Lead (best). Add 1-2 chi thick layer of fine gravel on bottom to clarify water and improve taste.
Five tests for water quality/elevation (applicable to rivers, wells, springs, rain, snow):
First, Boiling Test. Boil clear water in clean vessel, pour into white porcelain. Sediment at bottom indicates turbid quality. Good water has no residue. Good water cooks food faster.
Second, Sunlight Test. Clear water in white porcelain, expose to direct sun. Dust/mist-like particles indicate impurity. Good water is thoroughly clear.
Third, Taste Test. Water is elemental, tasteless; true water is tasteless. All tastes come from external mixing. Test primarily by blandness; good taste secondary; bad taste worst.
Fourth, Weighing Test. Compare equal volumes of different waters; lighter is better.
Fifth, Paper/Cloth Test. Dip white paper/silk in water, dry. No trace is best.
Note: Humans can survive a day without grain, but not without water. Is water not important? Knowing well-digging/testing allows access to sweet springs everywhere, aiding drought/fire prevention. Xiong likes digging wells but lacks strength; hopes colleagues assist. Well rims should be small to prevent drowning. Where wells impossible, reservoirs are alternative. Western texts note: In fortified/high-altitude areas, distant streams, deep wells require many ropes/water carriers. During drought, drops are precious. Remote sieges exhaust men/horses. Long-term planning is essential. Storing rain/snow water prevents scarcity. People neglect foresight, suffering when crisis hits. Building ponds on mountains fails if no rain for months; evaporation/seepage losses are high. Western mountain cities store water like grain, preventing leakage. Reservoirs ensure three-year reserves, resisting drought/enemies. Surface water beats stagnant groundwater and fresh well water in quenching thirst and benefiting health. Mountain dwellers disdain river/well water. Reservoirs are sealed below to prevent leakage, covered above to prevent damage. Earth is driest element, drier than fire. Water underground is damaged by wind and sun. In extreme summer drought melting metals/scorching hills, water survives. Hence sealing and covering. Nine aspects of reservoirs: 1. Equipment (materials), 2. Proportion (mixing), 3. Excavation (capacity), 4. Construction (foundation), 5. Plastering (sealing), 6. Covering (protection), 7. Filling (accumulation), 8. Drawing (usage), 9. Maintenance (repair).