Library

Bai Zhu (Atractylodis Rhizoma, stir-fried) Qing Mu Xiang (Linderae Radix) Wu Xi Jiao (Rhinocerotis Cornu, black) Xiang Fu Zi (Cyperi Rhizoma, stir-fried, remove hairs) Ding Xiang (Caryophylli Flos) Zhu Sha (Cinnabaris, ground, water-floating method) He Li Le (Terminaliae Chebulae Fructus, baked, peel removed) Bai Tan Xiang (Santalum Album Lignum) An Xi Xiang (Styrax Resina, separately ground into powder, boiled into paste with one sheng of unadulterated wine) She Xiang (Moschus, ground) Bi Bo (Piperis Longi Fructus) Long Nao (Borneolum Syntheticum, ground) Chen Xiang (Aquilariae Lignum Resinatum) [each two liang] Su He Shi You (Styrax Oil, added into An Xi Xiang paste)

Made into honey pills, sealed with wax, for use as needed.

In ancient times, it was said that "Shi Zhu" (Corpse Transmission Disease) has five types: Fei Shi (Flying Corpse), Dun Shi (Escaping Corpse), Feng Shi (Wind Corpse), Chen Shi (Sinking Corpse), and Zhu Shi (Injecting Corpse). This formula is indicated for these conditions.

*Ben Shi Fang* states: Fei Shi wanders in the skin and muscles, penetrates the zang-fu organs, causes stabbing pain upon onset, and changes unpredictably. Dun Shi attaches to bones and flesh, attacks blood vessels; upon onset, people cannot approach, and it is triggered by seeing funerals or hearing crying. Feng Shi overflows in the four limbs, making the location of pain unknown; upon onset, there is drowsiness, triggered by wind and cold weather. Chen Shi entangles bones and accumulates in zang-fu, rushes to the heart and hypochondrium; upon onset, there is severe twisting pain, triggered by cold weather. Zhu Shi causes heaviness of the whole body, mental confusion, and a constant feeling of stupor; at each solar term transition, serious deterioration often occurs.

This formula uses aromatic substances to repel evil influences, hence using Chen Xiang, Tan Xiang, Long Nao, She Xiang, An Xi Xiang, Xun Lu Xiang (Olibanum), Su He Shi You, Qing Mu Xiang, and Xiang Fu Zi. Warming properties strengthen stomach qi, hence using Bi Bo and Ding Xiang. Cinnabar's red color repels ghosts, hence using Zhu Sha. Sweet taste secures middle qi, hence using Bai Zhu. Sour taste generates new fluids, hence using He Li Le. Rhinoceros horn treats insect-related transmission diseases, hence using raw Xi Jiao. Refer to the Stroke section for cross-references.

In the past, Xu Sibai used pillows made from dead people, selecting those half-rotted, and after use, buried them back in their original place. The Master said: Tian Ling Gai (Calvaria Humana) does not appear in *Shen Nong Ben Cao Jing*. If used out of necessity, one should select those aged and soaked/rotted. This can be considered the words of a benevolent person. Medicine is indeed a benevolent art. If it benefits people in the light but harms spirits in the dark, how should one respond to accusations from the underworld? Therefore, ancients extended this compassion to all things. Whenever animal parts were needed in prescriptions, they took them from already deceased animals. For example, using Gui Ban (Testudinis Carapax et Plastrum) specifically referred to "Bai Gui Ban" (decayed turtle shell). Sun Simiao said: "Killing life to seek life moves further away from the principle of life." All these practices aim to preserve the benevolence of the heart. In recent times, some practitioners have methods to extract "Hong Qian" (Red Lead/Menstrual Blood), administering aphrodisiacs to young girls and using strange techniques to collect it, often causing consumption disease. This is killing people to treat illness, which certainly does not align with benevolent virtue!