然其所现之症，大有祟气，恐其所住空房本有阴邪之气，以致三尸借此作威。又另合丸，方用黄精为君、佐以犀角、羚角、龙齿、鹿霜、虎骨、龟板、雷丸、朱砂、琥珀诸多宝贵灵通之品，壮心胆而通灵明，制服三尸。又加箭羽、桃奴，兼制邪魅之气。又嘱用上等朱砂大块包藏顶发内，二十日来，不独恶梦永绝，而诸恙全无，不似当年蕉石大人之难治。此等症候，古书所无固由，予看出睡梦颠倒皆三尸为之之理，亦由书称药有不与病人知者真不我欺也。《内经》论梦甚详，亦各有因，如阴甚则梦大水，阳甚则梦大火，上盛则梦飞，下盛则梦堕，甚饥则梦取，甚饱则梦与，皆有至理。夫人寐则心如死矣，神尽藏矣。梦又谁为之主?非三尸神为之而谁为之哉!虽岐黄未言及此，而予因神明所通，所治二症现有明效大验，殆亦开千古不传之秘也欤。
西门外打索街邹宅同裕旗老家也，有寡居八房次子吐红，请某医诊治不愈，转请王九峰先生诊视一次，亦未见效，转嘱请予。予见其子午将二十，生而肥白，病虽久并不消瘦，吐红不多已止，惟食入必吐多日，已纳谷食，神情疲惫，脉来不甚细数，而大小疏数不一。予细询其家曾有此症而死者否?则其父死于瘵，长子亦然，今及次子。本来在中堂开方，即病者所住房外，其家房屋甚多，予拉某医及其陪医者另至一厅，去病者住房甚远，因告之曰；此非寻常怯症，乃传尸症也。某医年轻，初出诊病，不知何为传尸，告之曰：此症乃有痨虫，历代相传，由长及幼，可以灭门，其虫之灵，甚于二竖，男子由肾传心，心传肺，肺传肝，肝传脾，至传脾则修炼已成，其先尚容人进食，彼亦资其精气，至修炼成则不容人进食矣。今食入必吐，无法可治，奈何?某医问古人岂无治法乎?予曰：治法虽有大概无，惟仲景先师有獭肝丸一方最妙，予曾在扬治过一泰州人，果然有效，系加獭肝于老六味中，三料而愈。共用好獭肝三个，然其病未久，虫尚未成，故可得效。后遇此症甚多，虫或将成或已成，虽有獭肝，亦不能治，今症已传脾，不可为也。且獭肝一月生一叶，必至腊月十二叶变化始全，功用乃大现在初秋，其肝不过七叶，以变化未全之獭肝，治修炼已成之痨虫，有何益乎?论此症本无治法，果能纳谷不吐，尚有生机，今再四思维，止有鳗鱼汤一法。予见《东医宝鉴》载人家染传尸痨，相继死者，不一而足。后传一女，虑其复传，竟将此女抛弃水中，渔人网得，见其尚生，适值鳗鱼旺产，船上以鳗代饭，即以汤饮之，其女渐苏后，日以鳗为食，痨虫遂死，其女犹生，即为渔家妇。本草亦有载鳗鱼能杀痨虫者，今若觅鳗鱼一条，煎汤与吃，但不可说是鳗鱼，只说是脚鱼汤，用以滋阴，或可不吐。但得一日不吐，即日日以此汤饮之，连粥食亦可不吐矣。从此调理，可望杀虫活命。俟至冬间，再觅全獭肝，合丸与服，可以除根，但制虫之品万不可与病人知，即传尸二字亦不可与病人说，二竖子之利害，真可怕也。故今与诸君说话，必远隔病者，卧室少走风声，仙丹无用矣。其时某医漫听漫应，全然不解予言，其家依言，觅有小鳗一条，煎汤作脚鱼汤进，居然不吐，另有煎方亦不吐，明日如法仍不吐，且能进粥十数日来，药食与鳗鱼汤杂进，全然不吐，纳谷渐多，居然望好。予适欲赴苏，特嘱其家及某医药方不过敷衍病人，全靠鳗鱼，但不与病人知一言，须牢牢切记，不可视为闲话也。予赴苏一月，中秋始回，至家则邹姓日日着人请予，至其家则吐病已反几十日矣。问何以故?则九峰先生到镇，某医本扑名之徒，欲恭惟先生，逼伊家请诊，伊家言李先生治已得效，又何必请九峰先生。某医以为李先生乃九峰后辈，今李先生有效，再请九峰参酌，其效不更速耶。邹姓乃听其代请某医，先将予传尸虫之论问九峰以有无，先生答以所论真确不诬尔，初学不知耳。某医又将鳗鱼汤治法告之，随同往邹宅，九峰腿足不便，须人扶持到房中，诊视后扶至中堂坐下，与卧室仅隔一板，而先生年老恍惚，略坐片刻，忽大声曰：此传尸症也，有虫之患必得大鳗鱼一条，用老僧尿壶同陈仓老米煨烂，合捣为丸，服尽则其病可愈。但不可与病人知，此虫极灵，人知则虫知，不肯受治矣。九峰本重听耳聋之人，言语声高，病人朗朗听见，九峰去后，伊家如法合药，急与病者服，到口即吐，再以鳗鱼汤与服，亦到口即吐，病者亦知非脚鱼矣。伊家尚向予求救。予曰：前法已是无中生有，幸而获效，闻一月以来大有起色，如能全好，岂不于难治之症得一妙法耶!不谓破此法者，转在九峰先生。然此皆某医多事之过，且无记性之过也。如记予言，将先生请之后厅，虽大声无害矣。今实无法，只得告辞。后闻诸医杂进，日见其坏，即于八月内死矣。病者尚有一弟，予嘱其速速过江，到同裕去躲避，不可见兄之死，盖尸虫之传人，往往即在人死之时也。今闻其弟尚未接此症，可谓幸矣。此症已得效，被人打破，而犹记之者，予思鳗鱼竟能治痨虫，只要于未成势时，尚少知觉，未具神通，日食鳗鱼，竟可治之，保人性命。所望人家，有此害者，早为防备耳。（不足尽信）
徐氏子怪症
徐某予季秾兄之亲也。予初诊病，兄荐予至徐家诊其子之病，予至其家，见其子始八九岁，立于大厨之榻床上，以手敲厨环连连不住，貌甚清秀，面无病容。予问何病?其父谓敲厨环即病也。予笑而不解，其父曰：且请少坐，还有病来。予见桌上有一方，药三味，芫花、牵牛、大戟，乃张在韶之方也。亦初看未服，忽然声音，其子跌倒在床，旋又扒起将身弯倒头面，出于两脚后，片刻忽又跌倒，扒起身往后弯头面出两脚前，中腹挺起如桥，亦片刻忽又跌倒，扒起仍靠厨敲环，据其父云前幻象甚多，连日变此样耳。恳赐治法，予曰：此冤孽病也，想此子前生乃教戏法之师父，因教小儿，至于伤命，今此小儿来报冤耳。不然此等翻跟头学且难能，何自然而无苦耶?问其眠食如常，惟起床后则有如许异样，盖小鬼头力量有限，尚不能致人于死，全靠医家妄用攻下，伤其正气，乃能索命耳。以后断勿服药，惟多为超度，可望解结也。隔数日遇其父问令郎愈否?则曰：连日不翻跟头，逐日打聊叉矣。又隔多日，见其父问连日如何?则曰：连日不复打聊叉，起床即逼人将伊倒竖，只得将椅靠板壁，将伊头向下脚向上倒竖起来，从朝至暮，并不难过，且要剪子剪纸作人为乐，惟饮食需人喂之，至晚则安眠如故。予曰：此真冤孽光景，尚不至死，何不请高僧放焰口以解释之。时竹林寺恒赞大和尚颇有道行，予嘱令亲往拜请，又数十日遇其父问令郎如何，伊笑对曰：先生真多情人，小儿不过蒙诊一次，而月余来见面必问，可谓难得，今告先生小儿全愈矣。问何以愈?则竹林寺大和尚放焰口之后，一日忽然而愈。此症予初诊病，阅历未深，未敢妄治，而犹记之者，一以见病之奇，一以见冤冤相报，择术不可不慎也。予从来不信释教，自行医后常见鬼神邪祟致成疯魔之病，治无不效，而必嘱服药时放焰口一台，无不即愈，乃知鬼需冥资，竟非诬也。徐父已死，徐子现存，住花巷内。予曾见之，念书未成，年将半百，大有呆形，全非幼少时清秀之貌矣。
缸瓦厂张大兄鼻渊治效
张瑞郊大兄，予世交也。忽得鼻渊症，伊家常延徐医，因请调治两月有余，浊涕浓臭不减，更增鼻塞不通，头昏而痛，徐医自称所用之药，皆古人鼻渊治法，查书可证，奈此症最难治耳。张大兄不得已来就予诊，情形恍惚，予诊脉毕谓之谓之曰：症非难治，但治不得法耳。初诊立方，令服药三帖，鼻涕大减，鼻全不塞，头不昏痛；再诊原方加减，令服七帖，竟全愈矣。照方令加二十倍，熬膏常服，以杜后患。有伊友问予曰：他人医两月余无效，而加病，老翁一见以为无难，一二诊而果全愈，何其神也。予笑应之曰：此非足下所知也，行医必知古方，不知古方有合用者，有不合用者，全在医有灵机，不可泥古也。况鼻渊一症，古方全不合用，予向过浒关适有总办张姓正患鼻渊，诸医不效，托总库黄拙安恳予诊治，予阅所服之方，无非泥古法者。盖古方治此症，大抵用辛夷、苍耳辈通脑之药，殊不思《内经》云：胆移热于脑，则心頞鼻渊。今不知治热之来路，惟用辛热之药上通于脑，脑愈热而臭涕愈多，日久脑虚，头昏头痛所由来也。治不得效，甚有谓之脑寒者，经明云胆移热于脑，何得谓之寒。夫鼻渊由脑热而来，脑热由胆热所致，只须凉胆，使无热可移于脑，脑虽有余，热自由浊涕而去，何愁病之不愈哉!予竟将此理开于脉案，方用犀角地黄汤，以羚角易犀角，清补肝胆。盖胆在肝短叶之下，相为表里，清胆必先清肝，甲乙皆得所养，则不生火而热自清。再合温胆汤，重用竹茹兼清肺胃以化痰，药煎成后入猪胆汁少许以为引，一药得效，数服全愈。今治张兄之病，予若不思而得者，盖有成竹在胸也。其友闻之，称拜服而去。
余泰符在西湖布业，其子因夷乱后家道中落，心多抑郁，人事改常，曾经自缢，得救未死，嗣后虽不疯，而如痴已数年矣。道光三十年患目羞明起翳，医半载未痊，特诣天长眼科医治，多服发散，目患未愈，转生痰火，曾经半夜投河，救起后更痴呆，不言不语。兹于咸丰元年回里，就医非止一人，大抵清火化痰作疯病治，方以龙胆泻肝汤为主，而痴呆更甚，饮食减少，作呕作干，头痛少寐，目患亦丝毫不减。因来向余求诊，其脉滑数有之，而不甚有力，且疏密不一，询其大疯数年内不过二次，总要自戕，并不惹人，且必避人，现在全无疯象，惟有呆象，多服苦寒，不独伤胃，不思饮食，且胃不和则卧不安，每每夜不能寐，心何以宁，神何以育?予知此症乃阴分大亏，沾染邪祟所致。邪祟者，非必有鬼魅，或空房暗室久无人住，阴气甚重，集久成祟。遇气血亏虚之人，祟气即乘虚而入，使人如疯如魔，痴呆不语，病名淹殜。又即《左传》所谓晦淫惑疾也。盖左氏载医和之言有云：天有六气，曰阴阳风雨晦明，过则为灾。内有云：晦淫惑疾，淫者过也，晦太过则中人而成惑疾，有如邪祟。今此子乃中晦气，并无邪鬼依附，治之不难。然有鬼之疯，只要将鬼驱除，即无后患。此无鬼之魔，虽将祟气驱除，而气血两亏，调补不易。且脏腑久为祟气所据，神魂不能自主，加以本身三尸，再喜与外邪结党助虐。今外邪虽去，恐三彭尚不能安静，治愈后仍宜大补气血，使正气充足，邪不能干，即三尸亦寂然不动，而后可能全愈也。于是以煎方养阴育神，另制丸方镇以宝贵之品，通以灵异之品，使祟气逼处不安，而本心之虚灵由渐而复。每日以煎药下丸药三钱，五六服后言笑如常，寝食亦皆安适。其丸方与治戴六兄方大略相同，其药一料，不过三两。予嘱以再合一料，兼服煎方峻补，以杜后患。惜乃翁吝啬，竟不肯从，仅要一膏方而去。现在病已若失，后来反复与否，非予所知也。
《仿寓意草》卷下终
跋
此编外尚有《知医必辨》，林谨遵遗命未敢付梓。先君晚年见医学日杂，多狃于积习，防后人习此亦为所误，特明辨若干条，以除其惑。所辨切中时弊，皆有所见。大抵类吴又可之粗率，则动用攻发，致犯虚虚。不善读《景岳全书》，过信其偏论，则动用温补，致犯实实。其他或误会古方，转致贻害。更有不得不明辨者(如肝阳不敛，认作肾气不纳，妄投金匮肾气汤之类是也)，惟误者不察，明辨何益，将徒肆讥评耳。故此卷只合传家，难以问世。数十年来，知己争相传钞，辄云获益，此不梓尤梓矣。至邑乘列我先君知医，不办于书目，而不及《仿寓意草》，是亦传闻失实之一证。闻同人疑之，爰谨陈其颠末云。
男士林敬跋
However, the symptoms he exhibited carried a distinct aura of malevolent influence (Yin Evil Qi). It is feared that the empty room he resided in originally harbored Yin evil qi, allowing the Three Corpses (San Shi, spiritual entities within the body associated with illness and death) to wield power. I additionally prepared a pill formula, using Huangjing (Polygonatum Rhizome) as the sovereign herb, assisted by Xijiao (Rhinoceros Horn), Lingyangjiao (Antelope Horn), Longchi (Dragon Teeth), Lushuang (Deer Frost), Hugut (Tiger Bone), Guiban (Turtle Shell), Leiwan (Hymenoptera Larva), Zhusha (Cinnabar), and Hupo (Amber)—numerous precious and spiritually resonant substances—to strengthen the Heart and Gallbladder and enhance spiritual clarity, thereby subduing the Three Corpses. I also added Jianyu (Arrow Feather) and Taonuo (Peach Nestling) to simultaneously restrain the qi of evil spirits. Furthermore, I instructed that large pieces of high-quality Zhusha be wrapped and hidden within the hair on the crown of the head. After twenty days, not only were nightmares permanently eliminated, but all ailments vanished completely, unlike the case of Elder Jiaoshi years ago which was difficult to treat. Such symptomatology is absent in ancient texts; this is undoubtedly because I discerned the principle that inverted sleep and dreams are caused by the Three Corpsps. This also confirms the truth of the saying "medicines should sometimes be administered without the patient's knowledge," proving it has not deceived me. The *Neijing* discusses dreams in great detail, attributing them to specific causes: excessive Yin leads to dreaming of water, excessive Yang leads to dreaming of fire, excess in the upper jiao leads to dreaming of flying, excess in the lower jiao leads to dreaming of falling, extreme hunger leads to dreaming of taking, and extreme fullness leads to dreaming of giving—all possessing profound logic. When a person sleeps, the heart-mind becomes like death, and spirit is fully concealed. Who then governs dreams? If not the Three Corpsps, who else! Although Qibo and Huangdi did not mention this, due to my connection with spiritual intelligence, the two cases I treated have shown obvious efficacy and verification. This may well be opening a secret untransmitted for millennia.
The Case of Zou’s Family Member Suffering from Chuan Shi Lao (Transmissible Tuberculosis): Treatment Effective but Sabotaged
At the residence of the Zou family on Dasuo Street outside the West Gate, belonging to the Tongyu Banner household, the second son of an eight-year-old widow was vomiting blood. A certain physician was consulted but failed to cure him. He was then seen by Mr. Wang Jiufeng once, also without effect, and subsequently referred to me. Upon examination, he was nearly twenty years old at noon, born fat and fair-skinned. Despite the long duration of the illness, he had not emaciated; the hematemesis was slight and had stopped. However, for many days, everything ingested was vomited immediately. Although he had consumed grain food, his spirit was exhausted. His pulse was not particularly fine or rapid, but varied in size and rhythm. I carefully inquired if anyone in his family had died of this condition. He replied that his father died of phthisis (Lao), and his eldest brother similarly, and now it had reached the second son. I was originally prescribing in the central hall, just outside the patient's room. Since the family had many rooms, I pulled the other physician and his companion to another hall far from the patient's quarters, telling them: "This is not an ordinary deficiency syndrome, but Chuan Shi Syndrome." The young physician, new to practice, did not know what Chuan Shi was. I explained: "This condition involves 'phthisis worms' transmitted through generations, from elder to younger, capable of wiping out a family. The cunning of these worms surpasses that of the 'Two Verticals' (metaphor for disease). In men, transmission goes from Kidney to Heart, Heart to Lung, Lung to Liver, and Liver to Spleen. Once it reaches the Spleen, the 'cultivation' is complete. Before this stage, the host can still eat, and the worm feeds on their essence. Once cultivation is complete, the host cannot retain food. Now that ingestion inevitably leads to vomiting, there is no cure. What shall we do?" The physician asked, "Did the ancients have no treatment methods?" I said, "While general methods exist, only Master Zhang Zhongjing’s *Ta Gan Wan* (Badger Liver Pill) is excellent. I once treated a man from Taizhou in Yangzhou with it, and it was indeed effective. It involved adding Badger Liver to the 'Old Six Substances' formula, cured after three doses. We used three good badger livers. However, his illness was recent, and the worms had not yet matured, hence the success. Later, I encountered many such cases where worms were maturing or mature; even with badger liver, they could not be cured. Now the syndrome has transmitted to the Spleen, making it incurable. Moreover, a badger liver grows one leaf per month, requiring twelve leaves by the twelfth day of the twelfth lunar month for full potency. It is currently early autumn, so the liver has only seven leaves. Using an incompletely transformed badger liver to treat a fully cultivated phthisis worm—what benefit would there be? Theoretically, this syndrome has no cure. If the patient could retain food without vomiting, there would still be hope. After much deliberation, I see only one method: Eel Soup. I read in the *Dongyi Baojian* that families infected with Chuan Shi Lao often suffered successive deaths. Later, a daughter was infected; fearing further spread, she was thrown into the water. A fisherman caught her, found she was alive, and happened to be during the peak eel season. They fed her eel instead of rice, giving her the soup. She gradually revived, ate eels daily, the phthisis worms died, and she survived, eventually becoming a fisherman's wife. Materia Medica also records that eels can kill phthisis worms. If we find an eel, decoct it, and give it to drink—but do not tell the patient it is eel. Call it 'Crab Soup' for nourishing Yin, and vomiting may cease. If she does not vomit for one day, continue this daily. Even congee may be retained. With regulation, killing worms and saving life is possible. By winter, obtain a complete badger liver, make pills, and take them to eradicate the root. But crucially, anti-worm substances must never be revealed to the patient, nor even the term 'Chuan Shi.' The harm of the 'Two Verticals' is truly terrifying. Thus, I speak to you here, keeping distance from the patient, avoiding leaks in the bedroom, for even elixirs would be useless." At that time, the other physician listened half-heartedly, completely misunderstanding my words. The family followed instructions, found a small eel, decocted it as 'crab soup,' and remarkably, vomiting ceased. Other decoctions also stopped vomiting. The next day, following the same method, no vomiting occurred, and he could consume congee for over ten days. Medicines, food, and eel soup were mixed without vomiting. Grain intake gradually increased, and recovery seemed likely. I was about to leave for Suzhou, specifically instructing the family and the other physician: "The prescription is merely to appease the patient; the true cure relies on the eel. Do not let the patient know this. Remember firmly, do not treat this as idle talk." I stayed in Suzhou for a month, returning around Mid-Autumn Festival. Upon arrival, the Zou family sent people daily to summon me. At their home, the hematemesis had recurred for dozens of days. Asking why? Mr. Wang Jiufeng had arrived in town. The other physician, a follower seeking prestige, urged the family to invite him. The family said, "Mr. Li's treatment was already effective; why invite Mr. Jiufeng?" The physician thought Mr. Li was a junior to Jiufeng; if Mr. Li was effective, inviting Jiufeng to consult would surely speed up recovery. The Zou family agreed to the physician's request. The physician first asked Mr. Jiufeng about my theory on "phthisis worms." Mr. Jiufeng replied, "Your discussion is accurate and correct; beginners simply do not understand." The physician then told him about the eel soup method. They went together to the Zou residence. Mr. Jiufeng had difficulty walking and needed support to enter the room. After diagnosis, he was helped to sit in the central hall, separated from the bedroom by only a partition. Being elderly and somewhat confused, after sitting briefly, he suddenly shouted loudly: "This is Chuan Shi Syndrome! The presence of worms requires a large eel. Simmer it with an old monk's urinal and aged Chen Cang rice until soft, pound into pills. Taking them all will cure the disease. But do not tell the patient! These worms are extremely cunning; if humans know, the worms know, and they will refuse treatment." Mr. Jiufeng was hard of hearing and spoke loudly. The patient heard clearly. After Jiufeng left, the family prepared the medicine according to his instructions and urgently gave it to the patient. Vomiting occurred immediately upon ingestion. When eel soup was given again, it was also vomited immediately. The patient realized it was not 'crab soup.' The family sought my help again. I said, "The previous method was creating something from nothing, fortunately successful. Hearing of great improvement over the past month, if fully cured, wouldn't that provide a wonderful method for a difficult syndrome? Unexpectedly, the one who broke this method is Mr. Jiufeng himself. However, this is due to the other physician's meddling and lack of memory. If he had remembered my words and invited the master to the rear hall, loud shouting would have been harmless. Now there is truly no solution; I must take my leave." Later, various physicians administered mixed treatments, and the condition worsened daily. He died in August. The patient had a younger brother. I advised him to cross the river quickly and hide at Tongyu, avoiding seeing his brother's death, as transmission of corpse-worms often occurs at the moment of death. Fortunately, the younger brother has not yet contracted the disease. This case was effective but sabotaged. I record it because eel can indeed treat phthisis worms. If applied when the disease is not yet established and the worms lack spiritual awareness, daily consumption of eel can cure it and save lives. I hope families facing this hazard prepare early. (Not entirely reliable)
The Strange Syndrome of Xu’s Son
Mr. Xu was a relative of my brother Ji Nong. When I began practicing, my brother recommended me to diagnose his son. Arriving at the Xu residence, I saw his son, aged eight or nine, standing on a bed near a large stove, continuously knocking on the kitchen door ring. He looked very delicate and clear-featured, with no signs of illness. I asked what the ailment was. His father said, "Knocking on the kitchen ring is the illness." I smiled, puzzled. His father said, "Please sit for a moment; more symptoms will come." I saw a prescription on the table containing three herbs: Yuanhua (Genkwa Flos), Qianniu (Pharbitidis Semen), and Daji (Euphorbiae Pekinensis Radix)—a formula by Zhang Zaishao. It had not been taken. Suddenly, a sound occurred. The son fell onto the bed, then scrambled up, bending his body backward so his head and face appeared behind his feet. After a moment, he fell again, got up, bent backward so his head and face appeared in front of his feet, his abdomen arching like a bridge. Again, after a moment, he fell, got up, and returned to leaning against the stove, knocking on the ring. According to his father, there had been many illusions previously, changing to this pattern over several days. He begged for treatment. I said, "This is a karmic retribution illness. Perhaps in a past life, this child was a magician teacher who taught children, resulting in injury and death. Now this child comes to seek revenge. Otherwise, such acrobatics are difficult to learn; how can he do it naturally without suffering?" Asked about sleep and appetite, they were normal. Only after getting up did these anomalies occur. The power of the little ghost is limited and cannot kill directly; it relies on physicians wrongly using purgatives, damaging righteous qi, to claim life. From now on, absolutely no medication. Only perform more deliverance rituals to resolve the knot. Several days later, meeting the father, I asked if his son recovered. He said, "For several days he didn't flip somersaults, but played 'liaocha' daily." Many days later, asking how he was, the father said, "No longer playing liaocha. Upon waking, he forces others to hold him upside down. We place a chair against the wall, holding him head-down, feet-up from morning to dusk. He feels no discomfort and even wants scissors to cut paper figures for fun. Only eating and drinking require feeding. At night, he sleeps peacefully as before." I said, "This is truly a karmic state. Not fatal yet. Why not invite a high monk to perform the Yan Kou ritual to resolve it?" At that time, Great Monk Hengzan of Zhulin Temple had considerable moral attainment. I instructed a relative to visit respectfully. Decades later, meeting the father again, he laughed and said, "Sir is truly affectionate. The child received only one consultation, yet you ask every time we meet for over a month. Rare indeed. Now I inform you the child is fully recovered." Asked how? He replied, "After the Great Monk of Zhulin Temple performed the Yan Kou ritual, he recovered suddenly one day." Regarding this case, when I first diagnosed it, my experience was shallow, and I dared not treat rashly. I record it to show the strangeness of the disease and the cycle of retribution, emphasizing the need for caution in choosing medical methods. I have never believed in Buddhism. Since practicing medicine, I have frequently seen illnesses of madness and demon possession caused by ghosts and evil influences, all cured effectively. I always instructed performing a Yan Kou ritual while taking medicine, and all recovered immediately. Thus, I know ghosts require underworld resources; this is not false talk. Mr. Xu is dead, but his son lives in Huaxiang Alley. I have seen him. He did not finish his studies, is nearing fifty, looks very dull, completely different from his delicate appearance in childhood.
Treatment Effectiveness for Bi Yuan (Nasal Sinusitis) of Elder Zhang of Gangwa Factory
Elder Zhang Ruijiao is a lifelong friend of mine. He suddenly developed Bi Yuan (nasal sinusitis). His family frequently engaged Physician Xu, who treated him for over two months. Thick, foul-smelling nasal discharge did not decrease; nasal congestion worsened, accompanied by dizziness and headache. Physician Xu claimed his medications were based on ancient methods for Bi Yuan, verifiable in books, but lamented that this syndrome is hardest to treat. Reluctantly, Elder Zhang came to me for diagnosis. His demeanor was vague. After palpating the pulse, I told him: "The syndrome is not difficult to treat, but the method was incorrect." Prescribing at the first visit, three doses reduced nasal discharge significantly, cleared nasal obstruction, and relieved dizziness and headache. At the second visit, modifying the original formula, seven doses resulted in complete recovery. Instructed to increase the dosage twentyfold, decoct into paste, and take regularly to prevent recurrence. A friend asked me: "Others treated for over two months with no effect, worsening the condition. You, an old man, saw it as easy, curing him completely in one or two visits. How miraculous!" I smiled and replied: "This is beyond your understanding. Practicing medicine requires knowing ancient formulas. Not all ancient formulas are applicable; some fit, some do not. It depends entirely on the physician's spiritual insight; one must not be rigidly attached to antiquity. Moreover, for Bi Yuan, ancient formulas are generally unsuitable. Once, passing through Huguan, I met a Director surnamed Zhang suffering from Bi Yuan. Various physicians failed. He entrusted Huang Zhuoan of the General Treasury to request my treatment. Reviewing his prescriptions, they were all rigidly adhering to ancient methods. Ancient formulas for this condition mostly use Xin Yi (Magnolia Flower) and Cang Er Zi (Xanthium Fruit) to open the brain. One fails to consider the *Neijing*: 'When Gallbladder heat transfers to the brain, it causes Bi Yuan.' Today, not knowing the source of the heat, they only use pungent-hot medicines to ascend to the brain. The brain becomes hotter, foul discharge increases. Over time, brain deficiency leads to dizziness and headache. Failure to treat effectively leads some to call it 'Brain Cold.' But the classics clearly state 'Gallbladder heat transfers to the brain'; how can it be called cold? Bi Yuan originates from brain heat, which is caused by Gallbladder heat. One only needs to cool the Gallbladder, preventing heat transfer to the brain. Even if the brain has residual heat, it will naturally exit via turbid discharge. Why worry about non-recovery? I recorded this reasoning in the case history. The formula used Xijiao Dihuang Tang (Rehmannia Decoction with Rhinoceros Horn), substitiling Lingyangjiao (Antelope Horn) for Xijiao, to clear and tonify Liver and Gallbladder. The Gallbladder lies beneath the short lobes of the Liver, exterior-interior relationship. Clearing the Gallbladder requires clearing the Liver first. Both Jia and Yi (Wood element) receive nourishment, generating no fire, and heat clears naturally. Combined with Wendan Tang (Gallbladder-Warming Decoction), heavily using Zhuru (Bamboo Shavings) to simultaneously clear Lung and Stomach to transform phlegm. After decoction, add a little pig bile as a guide. One dose effective, several doses result in complete recovery. Treating Elder Zhang’s illness, I obtained this intuitively, having the whole picture in mind. His friend heard this, bowed in admiration, and left.
Treatment Effectiveness for Evil Influence on the Son of Yu Taifu
Yu Taifu worked in the silk business in West Lake. His son, after the foreign disturbances, saw the family fortune decline, became depressed, and behavior changed. He once attempted suicide by hanging, was saved, and although not mad, remained like a fool for several years. In the 30th year of Daoguang, he suffered from photophobia and corneal opacity. Half a year of medical treatment failed. He specially went to Tianchang Eye Hospital. Taking many dispersing agents, eye problems persisted, transforming into phlegm-fire. He once threw himself into a river at midnight; after rescue, he became more demented, silent. In the 1st year of Xianfeng, he returned home. Consulted multiple physicians, mostly treating as madness with clearing heat and resolving phlegm methods, primarily using Longdan Xiegan Tang (Gentian Liver-Draining Decoction). Dementia worsened, appetite decreased, nausea and dry retching occurred, headache and insomnia appeared, eye problems unchanged. Seeking my diagnosis, his pulse was slippery and rapid but not very forceful, irregular in rhythm. Asked about major manic episodes, he had only two in several years, always self-harming, avoiding people, showing no current manic signs, only dullness. Excessive bitter-cold herbs damaged the Stomach, causing loss of appetite. Since "Stomach disharmony leads to restless sleep," he often couldn't sleep at night. How can the heart be calm? How can spirit be nurtured? I knew this syndrome was due to severe Yin deficiency and infection by evil influence. "Evil influence" does not necessarily mean ghosts; it can be heavy Yin qi accumulating in empty rooms or dark chambers long uninhabited, forming a malevolent entity. When encountering persons with Qi and Blood deficiency, the entity enters through the void, causing madness, demonic behavior, dementia, and mutism, named "Yan Die." This corresponds to the "Hui Yin Huo Ji" (Disorder caused by excessive darkness/confusion) mentioned in the *Zuo Zhuan*. Zuo recorded Yi He saying: "Heaven has six Qi: Yin-Yang, Wind-Rain, Darkness-Brightness. Excess brings disaster." Inside, it says: "Hui Yin Huo Ji." 'Yin' means excess. Excessive darkness attacks humans, causing confusion disorders, similar to evil influence. This son was struck by 'Darkness Qi,' with no actual ghost attachment; treatment is not difficult. However, madness with ghosts, once exorcised, has no sequelae. This demon without ghosts, even if the entity is expelled, leaves Qi and Blood severely deficient, making regulation difficult. Moreover, organs have long been occupied by the entity, soul and spirit unable to control themselves. Added to internal Three Corpsps, which like to ally with external evils to assist in harm. Now that external evil is gone, the Three Peng (Three Corpsps) may still not be quiet. After cure, strong tonification of Qi and Blood is still necessary to ensure righteous Qi is sufficient, preventing evil intrusion. Even the Three Corpsps will remain inactive, leading to full recovery. Thus, I prescribed a decoction to nourish Yin and nurture spirit, and separately prepared pills with precious and spiritually resonant substances to unsettle the entity and gradually restore the innate spiritual clarity. Daily, three qian of pills were taken with the decoction. After five or six doses, speech and laughter returned to normal, sleep and appetite were comfortable. The pill formula was roughly similar to that used for Brother Dai Liu. One dose cost no more than three liang. I instructed preparing another dose, combining with strong tonic decoction to prevent recurrence. Regrettably, the father was stingy and refused, taking only a paste formula and leaving. Currently, the illness seems lost. Whether it recurs later is unknown to me.
End of Volume Lower of *Fang Yuyi Cao*
Postscript
Besides this compilation, there is also *Zhi Yi Bi Bian* (Must-Distinguish Knowledge in Medicine). Lin strictly followed the late testament and dared not publish it. In his later years, my late father saw medicine becoming increasingly杂 (mixed/eclectic), many sticking to accumulated habits. Fearing future generations would be misled by learning this, he specifically clarified several points to remove confusion. The distinctions hit contemporary evils accurately and showed deep insight. Generally resembling Wu Youke’s roughness, using attacking and dispersing methods led to violating the principle of "not depleting deficiency." Poor reading of *Jingyue Quanshu*, over-trusting its biased theories, led to using warming and tonifying methods, violating the principle of "not reinforcing excess." Others misunderstood ancient formulas, causing harm. There are matters that must be clarified (such as mistaking unconverged Liver Yang for non-grasping Kidney Qi, recklessly administering Jin Gui Shen Qi Tang, etc.). Only those who err fail to observe; what benefit is clarification? It would merely invite criticism. Therefore, this volume is suitable only for family transmission, difficult to release to the world. For decades, confidants have eagerly copied it, claiming benefit. This unpublished status is better than publication. Regarding local gazetteers listing my late father as knowledgeable in medicine but omitting *Fang Yuyi Cao* from bibliographies, this is proof of inaccurate rumors. Hearing colleagues doubt this, I carefully state the details.
Lin Jing bows