《普济方》云∶反胃吐食，药物不下，结肠三五日，至七八日，大便不通，如此者必死
。昔
头节，并筋膜脂肉，及如阿胶黑片，临时旋炙，用米醋一盏浸之，微火炙干，淬之，再炙再
淬，醋尽为度。研末，浓纸包收。或遇阴湿时，微火烘之，再收。遇此疾，每服一钱，食前
陈米饮调下，轻者一服立效。
《集验》疗反胃，朝食暮吐，暮食朝吐方
羊肉去脂膜作脯，以好蒜齑空腹任意食之，立见效验。
《圣济总录》治咽喉妨碍，如有物吞吐不利方
杵头糠 人参（各一钱） 石莲肉（炒，二钱）
水煎服，日三次。
虚劳，一曰虚损。盖积劳成虚，积虚成弱，积弱成损也。虚者，空虚之谓。损者，破散
之谓。虚犹可补，损则罕有复完者矣。
古有五劳，五蒸、六极、七伤之名，而不一其说。然五劳者主五脏，心劳、肝劳、脾劳
、肺
、筋极、肌极、精极、骨极，合内外兼阴阳者也。七伤者，大饱伤脾，大怒气逆伤肝，极力
举重、久坐湿地伤肾，形寒饮冷伤肺，忧愁思虑伤心，大恐惧不节伤志，风雨寒暑伤形，合
形脏神而言者也。外此所谓志劳、忧劳、瘦劳、思劳及阴寒、阴痿、里急、精速等为七伤者
损证有自上至下者，有自下至上者，而皆以中气为主。故《难经》一损损于肺，皮聚而
毛落。二损损于心。血脉虚弱不能荣于脏腑，妇人则月水不通。三损损于胃，饮食不为肌肤。此
自上而下者也。一损损于肾，骨痿不能起于
床。二损损于肝，筋缓不能自收持。三损损于脾，饮食不能消克。此自下而上者也。《机要
》云∶虚损之疾，寒热因虚而感也。感寒则损阳，故损自上而下，治之宜以辛甘淡，过于胃
则不可治也。感热则损阴，故损自下而上，治之宜以苦酸咸，过于脾则不可治也。夫脾胃居
中而运水谷。脾胃气盛，四脏虽虚，犹能溉之。不然则四脏俱失其养矣，得不殆乎。故曰∶
治损之法莫善于《难经》，谓损其肺者益其气。损其心者调其荣卫。损其脾者调其饮食
，适
之源，和之使无偏也。脾运水谷而主肌肉，调之适之，毋困其内，亦无伤其外也。肝苦急，
缓之使疏达也。肾主精，益之使不匮也。后人不辨损在何脏，概与养阴清火，术亦疏矣。
陈藏器诸虚用药凡例，本出《千金》，此在初学，殊足以为准则。若夫得心应手，神明
变化，端不在此区区形迹间也。
《普济方》记载：反胃吐食，药物无法进入体内，肠道阻塞三至五天，到了七至八天大便仍不通畅，出现这种情况的必定死亡。
以前用头节（动物头部连接处），连同筋膜、脂肉以及像阿胶一样的黑片，临时在火上烤炙，用一盏米醋浸泡，微火烤干，再淬入醋中，反复烤炙和淬醋，直到醋用完为止。研成粉末，用厚纸包裹收藏。如果遇到阴湿天气，用微火烘干后再收藏。遇到这种病证，每次服用一钱，饭前用陈年米汤调服，轻症者服药后立即见效。
《集验方》治疗反胃，早晨吃晚上吐，晚上吃早上吐的方子：
羊肉去掉脂肪膜做成肉脯，用好蒜泥空腹随意食用，立即见效。
《圣济总录》治疗咽喉有阻碍感，好像有东西吞吐不利的方子：
杵头糠 人参（各一钱） 石莲肉（炒，二钱）
用水煎服，每天三次。
虚劳，一种称为虚损。大概是积累劳累导致虚弱，积累虚弱导致衰弱，积累衰弱导致损伤。虚，是指空虚的意思。损，是指破散的意思。虚还可以补益，但损则很少能完全恢复的。
古代有五劳、五蒸、六极、七伤的名称，但说法不一。然而五劳主要指五脏，即心劳、肝劳、脾劳、肺劳、肾劳；筋极、肌极、精极、骨极，这是结合内外、兼及阴阳而言的。七伤是：大饱伤脾，大怒气逆伤肝，极力举重、久坐湿地伤肾，形体受寒、饮食生冷伤肺，忧愁思虑伤心，大惊恐惧且房事不节伤志，风雨寒暑伤害形体，这是结合形、脏、神而言的。除此之外，所谓的志劳、忧劳、瘦劳、思劳以及阴寒、阴痿、里急、精速等属于七伤的损证。有的损伤是从上往下发展，有的是从下往上发展，但都以中气（脾胃之气）为主。所以《难经》说：一损损伤于肺，皮毛聚敛而毛发脱落。二损损伤于心，血脉虚弱不能滋养脏腑，妇女则月经不通。三损损伤于胃，饮食不能转化为肌肤营养。这是从上往下的损伤。一损损伤于肾，骨痿不能起床。二损损伤于肝，筋缓不能自我收持。三损损伤于脾，饮食不能消化运化。这是从下往上的损伤。《机要》说：虚损的疾病，是因为身体虚弱而感受寒热邪气所致。感受寒邪则损伤阳气，所以损伤从上往下发展，治疗适宜用辛甘淡味的药物，如果超过胃的程度就不可治了。感受热邪则损伤阴液，所以损伤从下往上发展，治疗适宜用苦酸咸味的药物，如果超过脾的程度就不可治了。脾胃居于中间位置而运化水谷。脾胃之气旺盛，即使其他四脏虚弱，还能灌溉滋养它们。否则的话，四脏都失去滋养了，能不危险吗？所以说：治疗损伤的方法没有比《难经》更好的了，它说：损伤肺的，补益其气。损伤心的，调和其营卫。损伤脾的，调节其饮食，使其平和而没有偏颇。脾运化水谷而主司肌肉，调节使之平和，不要困阻其内部，也不要伤害其外部。肝喜欢急迫，舒缓它使其疏达。肾主藏精，补益它使其不匮乏。后世的人不辨别损伤在哪一脏，一概给予养阴清火的治疗，方法也太粗疏了。
陈藏器关于各种虚证用药的凡例，原本出自《千金方》，这对于初学者来说，非常足以作为准则。至于得心应手，神明变化，确实不在于这些区区形迹之间啊。
According to *Puji Fang* (Universal Effective Prescriptions): In cases of regurgitation and vomiting food, where medicines cannot be retained in the body, and the intestines are obstructed for three to five days, leading to constipation persisting until the seventh or eighth day, such conditions are invariably fatal.
Previously, one would use the head joint (the connection at the animal's head), along with fascia, adipose tissue, and black slices resembling E-Jiao (Donkey-hide Gelatin). These were freshly roasted over fire, soaked in a cup of rice vinegar, dried over mild heat, then quenched in vinegar again. This process of roasting and quenching was repeated until the vinegar was exhausted. The material was then ground into powder, wrapped in thick paper for storage. If stored during damp weather, it should be gently dried over low heat before re-storing. When encountering this disease, take one qian (approx. 3-5g) per dose, mixed with aged rice decoction before meals. Mild cases show immediate effect after one dose.
From *Ji Yan* (Collected Proven Experiences), a prescription for treating regurgitation characterized by eating in the morning and vomiting in the evening, or eating in the evening and vomiting in the morning:
Remove the fatty membrane from mutton flesh and make it into jerky. Consume freely on an empty stomach with good minced garlic. Immediate efficacy is observed.
From *Shengji Zonglu* (General Records of the Sacred Empress), a prescription for treating throat obstruction, feeling as if something is stuck and difficult to swallow or spit out:
Chutou Kang (Rice Hulls) [1 qian]
Ren Shen (Ginseng Radix et Rhizoma) [1 qian]
Shilian Rou (Seed of Nelumbinis Nucifera, stir-fried) [2 qian]
Decoct in water and take orally, three times daily.
Xu Lao (Consumptive Disease), also referred to as Xu Sun (Deficiency Injury). It is generally believed that accumulated fatigue leads to deficiency (Xu), accumulated deficiency leads to weakness (Ruo), and accumulated weakness leads to injury (Sun). "Xu" refers to emptiness. "Sun" refers to breakdown or scattering. While Xu can still be tonified, Sun rarely recovers completely.
In ancient texts, there are names for Wu Lao (Five Exhaustions), Wu Zheng (Five Steaming Disorders), Liu Ji (Six Extremes), and Qi Shang (Seven Injuries), but the explanations vary. However, Wu Lao primarily concerns the Five Zang Organs: Xin Lao (Heart Exhaustion), Gan Lao (Liver Exhaustion), Pi Lao (Spleen Exhaustion), Fei Lao (Lung Exhaustion), and Shen Lao (Kidney Exhaustion); while Jin Ji (Tendon Extreme), Ji Ji (Muscle Extreme), Jing Ji (Essence Extreme), and Gu Ji (Bone Extreme) combine internal and external aspects, encompassing Yin and Yang. Qi Shang (Seven Injuries) includes: excessive fullness injuring the Spleen; extreme anger causing qi rebellion injuring the Liver; lifting heavy weights with great effort or sitting long on damp ground injuring the Kidneys; cold affecting the form and drinking cold beverages injuring the Lungs; sorrow and worry injuring the Heart; extreme fear and lack of moderation injuring the Will (Zhi); and wind, rain, cold, and heat injuring the physical form. This classification combines Form, Zang Organs, and Spirit (Shen). Beyond these, so-called Zhi Lao (Will Exhaustion), You Lao (Worry Exhaustion), Shou Lao (Emaciation Exhaustion), Si Lao (Thought Exhaustion), as well as Yin Han (Yin Cold), Yin Wei (Impotence), Li Ji (Internal Urgency), and Jing Su (Premature Ejaculation) are considered injuries corresponding to Qi Shang. Some injuries progress from top to bottom, others from bottom to top, but all center on Zhong Qi (Middle Qi/Spleen-Stomach Qi). Thus, *Nan Jing* (Classic of Difficult Issues) states: First-degree injury affects the Lung, causing skin to gather and hair to fall out. Second-degree injury affects the Heart, causing blood vessels to become weak and unable to nourish the Zang-Fu organs; in women, menstruation ceases. Third-degree injury affects the Stomach, causing food intake to fail to transform into muscle and flesh. This is injury progressing from top to bottom. First-degree injury affects the Kidney, causing bone萎 (Wei/Atrophy) preventing rising from bed. Second-degree injury affects the Liver, causing tendons to relax preventing self-control. Third-degree injury affects the Spleen, causing inability to digest food. This is injury progressing from bottom to top. *Ji Yao* (Essential Principles) states: Diseases of deficiency injury arise because the body is deficient and thus susceptible to Cold and Heat pathogens. Contracting Cold damages Yang, so injury progresses from top to bottom; treatment is suitable with Pungent, Sweet, and Bland substances. If it exceeds the Stomach level, it becomes incurable. Contracting Heat damages Yin, so injury progresses from bottom to top; treatment is suitable with Bitter, Sour, and Salty substances. If it exceeds the Spleen level, it becomes incurable. The Spleen and Stomach reside in the middle and transport and transform water and grain. If Spleen and Stomach Qi are vigorous, even if the other four Zang organs are deficient, they can still irrigate and nourish them. Otherwise, the four Zang organs lose their nourishment, which is indeed perilous. Therefore, it is said: The best method for treating injury is found in *Nan Jing*, which states: For Lung injury, benefit its Qi. For Heart injury, regulate Ying and Wei (Nutritive and Defensive Qi). For Spleen injury, regulate diet and adjust habits to ensure harmony without bias. The Spleen transports water and grain and governs muscles; regulating and adjusting it should not hinder its interior nor harm its exterior. The Liver dislikes constraint/stiffness; soothe it to allow free flow. The Kidney governs Essence; tonify it to prevent depletion. Later practitioners failed to distinguish which Zang organ was injured, indiscriminately using methods to nourish Yin and clear Fire, which is a crude approach.
The general principles for medicinals used for various deficiencies by Chen Cangqi, originally from *Qian Jin Fang* (Thousand Gold Formulas), serve as excellent guidelines for beginners. However, achieving mastery and divine transformation lies beyond mere mechanical adherence to these rules.