石之与金。有服饵得失者。盖以其宜与不宜也。或草或木。或金或石。或单方得力。或群队获功。或金石毒
发而致毙。或草木势助而能全。其验不一者何也。基本实者。得宣通之性。必延其寿。其本虚者。得补益之
情。必长其年。虚而过泻。实乃更增。千死其千。万殁其万。则决然也。又有年少之辈。富贵之人。恃其药力。恣
其酒欲。夸弄其术。暗使精神内损。药力扶持。忽然疾作。何能救疗。如是之者岂知灾从内发。但恐药饵无
微功。实可欢哉。其于久服方药。在审其宜。人药相合。效岂妄邪。假如脏不足则补其脏。腑有余则泻其腑。
外实则理外。内虚则养内。上塞则引上。下塞则通下。中涩（一作结。）则解中。左病则治左。右病则治右。上下左
右。内外虚实。各称其法。安有横夭者也。故药无不效。病无不愈者。切务于谨察矣。
金石草木。单服皆可以不死者。有验无验。在乎有志无志也。虽能久服。而有其药。热壅塞而不散。或上或
下。或痞或涩。各有其候。请速详明。用其此法。免败其志。皆于寿矣。谨论候并方。具在后篇。
上痞者。头眩目昏。面赤心悸。肢节痛。前后不仁。多痰。短气。惧火。喜寒。又状若中风之类者。是也。宜用后
方。
桑白皮（阔一寸。长一尺） 槟榔（一枚） 木通（一尺去皮。一本作一两） 大黄（三分。湿纸煨） 黄芩
（一分） 泽泻（二两）
上锉为粗末。水五升。熬取三升。取清汁。分二（一本作三。）服。食后临卧服。
Minerals and metals, when ingested, involve gains and losses. This depends on their appropriateness or inappropriateness. Whether herbs or trees, whether metals or stones, some single prescriptions are effective, while some compound formulas achieve success. Some die due to the toxicity of minerals and metals erupting, while others survive due to the supportive power of herbs and trees. Why are these validations inconsistent? If the root is solid, obtaining the nature of diffusion and unblocking will surely prolong life. If the root is deficient, obtaining the sentiment of tonification and benefit will surely lengthen years. Deficiency treated with excessive purgation increases excess; a thousand deaths for a thousand, ten thousand perishes for ten thousand, this is decisive. Furthermore, there are the young and the wealthy who rely on the power of medicine, indulge in wine and desire, boast and play with techniques, secretly damaging their spirit internally, supported only by medicinal power. Suddenly illness strikes, how can it be cured? Those like this do not know that disaster originates from within; they merely fear that the medicine has no subtle efficacy, which is truly a cause for joy. Regarding long-term use of prescriptions, one must examine their appropriateness. When person and medicine match, how could efficacy be false? For example, if viscera are insufficient, tonify the viscera; if fu-organs have excess, purge the fu-organs. External excess regulates the exterior; internal deficiency nourishes the interior. Upper obstruction guides upward; lower obstruction unblocks downward; middle stagnation (or knotting) resolves the middle; left-sided disease treats the left; right-sided disease treats the right. Upper, lower, left, right, interior, exterior, deficiency, and excess each correspond to their respective methods. How could there be premature death? Thus, medicines are invariably effective, and diseases invariably healed. One must diligently observe carefully.
Minerals, metals, herbs, and trees, when taken alone, can prevent death. Whether effective or not depends on whether one has the resolve. Although one may take them for a long time, if the medicine causes heat to stagnate and block without dispersing, moving up or down, causing palpitations or stagnation, each having its own manifestations, please clarify quickly. Use this method to avoid ruining one's resolve, and all will live long. The discussion of manifestations and formulas follows in the subsequent chapters.
Upper palpitations manifest as dizziness and blurred vision, red face, palpitations, pain in limbs and joints, numbness in the anterior and posterior orifices, much phlegm, shortness of breath, fear of fire, preference for cold, and symptoms resembling stroke. This is what is meant. It is suitable to use the following prescription:
* Sangbaipi (Morus Albae Cortex, width one cun, length one chi)
* Binglang (Arecae Semen, one piece)
* Mutong (Akebiae Caulis, one chi, peeled; another version says one liang)
* Dahuang (Rhei Radix et Rhizoma, three fen, baked in wet paper)
* Huangqin (Scutellariae Radix, one fen)
* Zexie (Alismatis Rhizoma, two liang)
Crush the above into coarse powder. Add five sheng of water, boil to obtain three sheng, filter for clear juice. Divide into two doses (another version says three). Take after meals and before sleep.