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During the Liu Song dynasty, there was a man named Xu Wenbo, who was the elder brother of Xu Sibo and was deeply devoted to medical arts. A palace maid suffered from lower back pain radiating to the heart; upon attack, her breath would cease. The physicians considered it Rou Jia (abdominal mass resembling flesh). Wenbo examined her and said, "This is Fa Jia (abdominal mass formed by hair accumulation)." He administered oil orally, whereupon she vomited an object resembling hair, which measured three chi in length when pulled out. Its head had taken the shape of a snake and could still wiggle. When hung on a pillar until all moisture dripped away, only a single hair remained. Kun stated that hair is the surplus of blood and qi; entering the abdomen to become a snake represents the transformation from insentient to sentient matter, and forming a new shape independent of its original form. From insentient to sentient, just as decaying grass can transform into fireflies; from original form to self-formed shape, just as a broken branch can be planted to grow into a forest. Wenbo's use of oil for treatment aligned with the innate suitability of the substance; since oil possesses the property of spreading and flowing, it facilitated the expulsion of the foreign body through vomiting. Someone asked, "How did Wenbo know it was Fa Jia?" I replied, "People fall ill due to imprecise skills; precise skills naturally lead to divine insight."

In the Sui dynasty, a patient suffered from vomiting food. Physicians treated him according to the diseases of Ye Qi (dysphagia), Ge Ji (esophageal obstruction), and Fan Wei (regurgitation), but without effect. Ren Du examined him and said, "This is not one of these three diseases; it is likely caused by indigestion of snake meat. One can confirm this by palpating the upper chest and abdomen for a snake-like sensation." The patient said, "I have long suffered from Feng Bing (leprosy) and often sought snake meat to eat. As the wind pathogen subsided slightly, this illness appeared." He was subsequently cured using Mang Xiao (Mirabilite) and Xiong Huang (Realgar). Mang Xiao was used for its ability to soften hardness, and Xiong Huang to resolve snake venom. This aligns with the discussions in Ben Cao (Materia Medica), which is widely recognized by the public.

In the Song dynasty, there was an official named Wen Ge, who was healthy and vigorous from youth and firmly rejected medical advice. Seeing a prescription book state that turtle should not be eaten with amaranth, he deliberately consumed both together. Thereafter, he suffered severe abdominal pain; during attacks, he nearly lost consciousness. He began to suspect the combination of turtle and amaranth but was uncertain. He then ordered a young servant to consume both substances together. The servant developed similar symptoms to Wen Ge but more severely, and died shortly after. His corpse was placed in a stable before burial. Suddenly, countless small turtles emerged from his orifices, scattering around the stable. Upon encountering horse urine, they dissolved into water. Hearing this, Wen Ge inspected the situation, gathered the turtles, and poured horse urine over them, causing them to dissolve. Wen Ge then drank horse urine himself, and his illness also resolved. Chao Yuanfang also recorded that a person dying from Bie Jia (abdominal mass formed by turtle accumulation) had their abdomen opened, revealing a live white turtle. A visitor riding a white horse urinated on the turtle, causing it to retract its head. Horse urine was then poured on it, dissolving it instantly. Kun stated that consuming turtle and amaranth together causes Jia because amaranth reverses the vital energy of the turtle. The resolution of the Jia upon contact with horse urine is due to the mutual restriction of symbolic numbers (Xiang Shu). In ancient times, Confucius assigned the turtle to the Li trigram in the I Ching because its exterior is hard and interior soft, mirroring its image. Thus, Bie Jia corresponds to the Li trigram; horse urine corresponds to the Kan trigram. Li represents Fire, and Kan represents Water. Heavenly and earthly changes arise from the interaction of Kan and Li, where Fire contains Water and Water contains Fire. Since turtles are born in water, they follow their natural destiny. Through the mutual constraint of symbols and numbers, Fire opposes Water, and Water controls Fire, leading to the dissolution of Bie Jia in horse urine. However, horse urine can dissolve Bie Jia but cannot dissolve a living turtle; what is generated by Qi can be dissolved, while what is generated by Form can only die. Other urines cannot dissolve it; only horse urine can, because horses possess the Yang strength of Heaven, making their Qi fierce and flavor dense, unlike ordinary urine.