治黑疸。
赤小豆（三十粒） 茯苓 女萎（各六铢） 雄黄（一铢） 瓜丁（四铢） 甘草（一铢）
水三升，煮豆，茯苓取八合，余四味为散，和服，令吐黄水。
治疸。又能去积食。
苍术中 川芎中 香附上 神曲下 针砂（醋炒红）下。
治黄汗。
黄 （蜜炙） 赤芍药 茵陈（各二两） 石膏（四两） 麦冬（去心） 豆豉（各一两）
每服四钱，姜水煎温服。
治酒疸。
枳实（麸炒） 栀子仁 豆豉（各一两） 甘草（炒，五钱） 葛根（二两） 每服四钱，
水煎，食远温服。
夫色以候天，脉以候地，故脉形者，可以候天地阴阳也。圣人以左寸为心，左关为
肝，左尺为肾，右寸为肺，右关为脾，右尺为命门者，法乎天也。盖天之北为坎，南为
离，东为巽，西为兑，包乎外者为干，居乎中者为坤，人生与天地相似，左手天之东
也，巽位在焉。巽为木，故肝水居乎左关。左关之前为心者，法南之离也。左关之后为
肾者，法北之坎也。右手天之西也。兑位在焉。兑为金，金者肺，《易》曰∶干为天，
为金，是肺为金，而有干象，故居右手，而位乎高。右关为脾者，脾为坤土，奠位乎
中，以之而承乎肺下，此天高地下之义，乾坤象也。右手为命门，命门者，火也，以水
位而位火，此一阳生于二阴之义，正所以成坎也。
夫胃纳谷气，脾乃化之，其精微之气，先出于中焦，升则行于上焦，由肺而行五脏
六腑，所以灌溉五脏也。其降则中焦行于下焦而营气生，其升则下焦至于上焦而卫气
生，别出两行营卫之道，其大气（即宗气）之搏而不行者，积于上焦，（即胸中，又名
膻中），命曰气海，（主气海），主出于胸，循咽喉而出入之。鼻中出气为呼，则气从是
出，入气为吸，则气从是入，一呼脉行三寸，一吸脉行三寸，呼吸定息脉行六寸，积
至一昼一夜，计有一万三千五百息，则脉之一十六丈二尺者，亦积行八百十丈矣。但谷
化之精气，呼则出之，天地之精气，吸则入之，其大数谷化之精气，出之者三分，则天
地之精气，入之者三分，惟其出多入少，故入半日不再用谷，则谷化之精气衰，至一日则气少也。
Treats black jaundice.
Chi Xiao Dou (Vigna angularis Seed, 30 grains), Fu Ling (Poria), Nü Wei (Anemarrhenae Rhizoma, each 6 zhu), Xiong Huang (Realgar, 1 zhu), Gua Ding (Trichosanthes Radix, 4 zhu), Gan Cao (Glycyrrhizae Radix et Rhizoma, 1 zhu).
Use three sheng of water, boil Chi Xiao Dou and Fu Ling to obtain eight ge of liquid. Grind the remaining four herbs into powder, mix with the liquid, and take orally to induce vomiting of yellow fluid.
Treats jaundice. Also eliminates food stagnation.
Cang Zhu (Atractylodis Rhizoma), Chuan Xiong (Chuanxiong Rhizoma), Xiang Fu (Cyperi Rhizoma), Shen Qu (Medicated Leaven), Zhen Sha (Magnetitum, stir-fried with vinegar until red).
Treats yellow sweat.
Huang Qi (Astragali Radix, honey-fried), Chi Shao Yao (Paeoniae Radix Rubra), Yin Chen (Artemisiae Scopariae Herba, each 2 liang), Shi Gao (Gypsum Fibrosum, 4 liang), Mai Dong (Ophiopogonis Radix, dehearted), Dou Chi (Sojae Semen Praeparatum, each 1 liang).
Take 4 qian per dose, decoct with ginger water, and take warm.
Treats wine jaundice.
Zhi Shi (Aurantii Fructus Immaturus, bran-fried), Zhi Zi Ren (Gardeniae Fructus), Dou Chi (Sojae Semen Praeparatum, each 1 liang), Gan Cao (Glycyrrhizae Radix et Rhizoma, stir-fried, 5 qian), Ge Gen (Puerariae Lobatae Radix, 2 liang).
Take 4 qian per dose, decoct with water, and take warm after meals.
Complexion is used to observe Heaven, and pulse is used to observe Earth; thus, the form of the pulse can be used to observe the Yin and Yang of Heaven and Earth. The Sages regarded the Left Cun position as corresponding to the Heart, the Left Guan position to the Liver, the Left Chi position to the Kidney, the Right Cun position to the Lung, the Right Guan position to the Spleen, and the Right Chi position to the Mingmen (Gate of Life); this models Heaven. Generally, the North of Heaven is Kan (Water), the South is Li (Fire), the East is Xun (Wood), and the West is Dui (Metal). Qian (Heaven) wraps around the outside, and Kun (Earth) resides in the center. Human life resembles Heaven and Earth: the left hand corresponds to the East of Heaven, where the Xun position lies. Xun belongs to Wood, so the Liver resides at the Left Guan. Anterior to the Left Guan is the Heart, modeling the South's Li. Posterior to the Left Guan is the Kidney, modeling the North's Kan. The right hand corresponds to the West of Heaven, where the Dui position lies. Dui belongs to Metal, and Metal corresponds to the Lung. The I Ching states: "Qian is Heaven, it is Metal." Thus, the Lung belongs to Metal and has the image of Qian, residing in the right hand at a high position. The Right Guan corresponds to the Spleen; the Spleen belongs to Kun Earth, establishing its position in the center, thereby supporting below the Lung. This reflects the meaning of Heaven being high and Earth being low, and the images of Qian and Kun. The right hand corresponds to the Mingmen; Mingmen is Fire. Placing Fire in the Water position embodies the principle that one Yang arises from two Yins, which precisely forms the Kan trigram.
The Stomach receives grain qi, and the Spleen transforms it. Its subtle essence first emerges from the Middle Jiao. When ascending, it travels to the Upper Jiao, passes through the Lung, and circulates to the Five Zang and Six Fu organs, thereby irrigating the Five Zang. When descending, it moves from the Middle Jiao to the Lower Jiao to generate Ying (Nutritive) Qi. When ascending, it moves from the Lower Jiao to the Upper Jiao to generate Wei (Defensive) Qi. These constitute two distinct pathways for Ying and Wei. The Great Qi (i.e., Zong Qi / Pectoral Qi), which pulses but does not travel, accumulates in the Upper Jiao (i.e., the Chest, also known as Danzhong), named the Qi Sea (Master of the Qi Sea). It primarily emerges from the chest, follows the throat, and enters/exits there. Exhalation from the nose is called Hu (exhale), with air exiting from here; inhalation is called Xi (inhale), with air entering from here. In one exhalation, the pulse travels three cun; in one inhalation, it travels three cun. At the pause between breaths, the pulse travels six cun. Accumulating over a day and night, totaling thirteen thousand five hundred breaths, the pulse's length of sixteen zhang and two chi accumulates to a total travel distance of eight hundred ten zhang. However, the essence generated from grain is expelled during exhalation, while the essence of Heaven and Earth is absorbed during inhalation. The general ratio is that for every three parts of grain-generated essence expelled, three parts of Heaven-and-Earth essence are inhaled. Precisely because output exceeds input, if no grain is consumed for half a day, the grain-generated essence will decline, and by one day, the Qi will be diminished.