千金干香方。
麝香 沉香 甘松香（各二两） 丁香 KT 香（各一两） 藿香（四两）
上六味合捣下筛，用 衣大佳。（出第六卷中）
千金翼 衣干香方。
沉香 苜蓿香（各五两） 白檀香（三两） 丁香 藿香 青木香（一两） 甘松香（各
一两） 鸡舌香（一两） 零陵香（十两） 艾纳香（二两） 雀头香（一两） 麝香（半
两）
上十二味，各捣如黍粟HT 糠，勿令细末，乃和相得，若置衣箱中，必须绵裹之，不
得用
纸，秋冬犹着，盛热暑之时香速绝，凡诸香草不须及时乃佳，若欲少作者，准此为大率也。
（出第
备急 衣香方。
藿香 零陵香 甘松香（各一两） 丁香（二两）
上四味细锉如米粒，微捣，以绢袋盛衣箱中，南平公主方。
又方
泽兰香 甘松香 麝香（各二两） 沉香 檀香（各四两） 苜蓿香（五两） 零陵香
（
六两） 丁香（六两）
上八味粗捣，绢袋盛，衣箱中贮之。
又方
麝香（研） 苏合香 郁金香（各一两） 沉香（十两） 甲香（四两酒洗熬） 丁香
（四两
）吴白胶香 詹糖香（六两）
上八味捣以绢袋盛， 衣中香炒。
千金论曰，夫妇人之别有方者以其血气不调，胎妊生产崩伤之异故也，是以妇人之病，
比之男子十倍难疗经言妇人者，众阴所集常与湿居，十四岁以上阴气浮溢，百想经心，内伤
五脏，外损姿颜。月水去留前后交互，瘀血停凝，中道断绝，其中伤堕，不可具论矣，然五
脏
虚实交错。恶肉内漏，气脉损竭，或饮食无度，损伤非一，或胎疮未愈，而合阴阳，或行步
风
来，便利于悬厕之上，风从下入，便成十二痼疾，所以妇人别立方也，若是四时节气为病，
虚实冷热为患者，故与丈夫同也，唯怀胎妊孕而挟病者，避其毒药耳，其杂病与丈夫同，则
散在诸卷中，可得而知也，然而女人嗜欲多于丈夫，感病倍于男子，加以慈恋爱憎嫉妒忧恚，
染
令其精晓，即于仓猝之秋，何忧畏也，夫四德者，女子立身之枢机，产育者妇人性命之长务
，若不通明于此，则何以免其夭横者哉，故傅母之徒，亦不可不学，当宜缮写一本，怀挟随
身以防不意也。
又论曰，人之性情，皆愿贤己而疾不及人，至于学问，则随情逐物，堕于事业讵肯专一
推求至理，莫不虚弃光阴，没齿无益，夫婚姻养育者，人伦之本，王化之基，圣人设教，备
论厥旨。后生莫能精晓，临事之日，昏尔若愚，是则徒愿贤己而疾不及人之谬也，斯实不达
贤
己之
又论曰，夫欲求子者，当先知夫妻本命五行相生，及与德合并本命不在子休废死墓中生
者，则求子必得，若其本命五行相克，及与刑煞冲破，并在子休废死墓中生者则求子了不可
得，慎无措意，纵或得者，于后终亦累人，若其相生并遇福德者，仍须依法如方避诸禁忌，
则所
凡欲要儿子生吉良者，交会之日，常避丙丁，及弦望朔晦，大风大雨，大雾大寒大暑雷
电霹雳，天地昏冥，日月无光，虹霓地动，日月薄蚀，此时受胎，非止百倍损于父母，生子
或喑哑聋聩，顽愚癫狂，挛跛盲眇，多病短寿，不孝不仁，又避日月火光，星辰之下，神庙
佛寺之中，井灶圊厕之侧，冢墓尸柩之傍，皆悉不可，夫交会如法，则有福德大智善人，降
托胎中，仍令父母性行调顺，所作和合，家道日隆，祥瑞竞集，若不如法，则有薄福愚痴恶
人，来托胎中，则令父母性行凶险，所作不成家道日否，殃咎屡至，虽生成长，家国灭亡，
夫祸
Qianjin Dry Fragrance Formula.
Moschus (Shexiang), Aquilariae Lignum Resinatum (Chenxiang), Nardostachyos Radix et Rhizoma (Gansongxiang) (each 2 liang), Eugeniae Caryophylli Flos (Dingxiang), [missing character] Xiang (each 1 liang), Pogostemonis Herba (Huoxiang) (4 liang).
The above six herbs are combined, pounded, and sifted. Use them to fragrance clothes; this is excellent. (From Volume 6)
Qianjin Yi Dry Fragrance Formula.
Aquilariae Lignum Resinatum (Chenxiang), Medicago Sativa Fragrance (Muzhuxiang) (each 5 liang), Santali Alba Lignum (Baitanxiang) (3 liang), Eugeniae Caryophylli Flos (Dingxiang), Pogostemonis Herba (Huoxiang), Acori Tatarinowii Rhizoma (Qingmuxiang) (each 1 liang), Nardostachyos Radix et Rhizoma (Gansongxiang) (each 1 liang), Cardamomi Fructus (Jitexiang) (1 liang), Spica Prunellae (Linglingxiang) (10 liang), Alpiniae Katsumadai Rhizoma (Ainaxiang) (2 liang), Moschus (Shexiang) (0.5 liang).
The above twelve herbs are each pounded into pieces the size of millet husks, not ground into fine powder. Then they are mixed harmoniously. If placed in a wardrobe, they must be wrapped in silk cotton; paper must not be used. In autumn and winter, one may wear them. During the peak of summer heat, the fragrance dissipates quickly. Generally, various fragrant herbs do not need to be made according to specific seasons for best results. If one wishes to make a small amount, take this as the general principle. (From ... Beiji ...)
Beiji Fragrance for Clothes Formula.
Pogostemonis Herba (Huoxiang), Spica Prunellae (Linglingxiang), Nardostachyos Radix et Rhizoma (Gansongxiang) (each 1 liang), Eugeniae Caryophylli Flos (Dingxiang) (2 liang).
The above four herbs are finely cut like rice grains and slightly pounded. Place them in a silk bag inside the wardrobe.
Princess Nanping's Formula.
Another formula:
Lycii Cortex (Zelanxiang), Nardostachyos Radix et Rhizoma (Gansongxiang), Moschus (Shexiang) (each 2 liang), Aquilariae Lignum Resinatum (Chenxiang), Santali Alba Lignum (Tanxiang) (each 4 liang), Medicago Sativa Fragrance (Muzhuxiang) (5 liang), Spica Prunellae (Linglingxiang) (6 liang), Eugeniae Caryophylli Flos (Dingxiang) (6 liang).
The above eight herbs are coarsely pounded, placed in a silk bag, and stored in the wardrobe.
Another formula:
Moschus (Shexiang) (pounded), Styrax (Suhexiang), Curcuma Zedoaria (Yujinxiang) (each 1 liang), Aquilariae Lignum Resinatum (Chenxiang) (10 liang), Testudinis Carapax et Plastrum (Jiaxiang) (4 liang, washed with wine and stewed), Eugeniae Caryophylli Flos (Dingxiang) (4 liang), Liquidambaris Resina (Wubaijiaoxiang), Cinnamomum Camphora (Zhantangxiang) (6 liang).
The above eight herbs are pounded and placed in a silk bag for fragrance treatment of clothes.
The Qianjin treatise states that women have separate formulas because their blood and qi are often imbalanced, and due to the differences in pregnancy, childbirth, metrorrhagia, and trauma. Therefore, women's diseases are ten times harder to treat than men's. The classics state that women are the gathering place of all yin energies and often dwell with dampness. After the age of fourteen, yin energy floats and overflows. Excessive thoughts enter the heart, injuring the five zang organs internally and damaging appearance externally. Menstruation comes and goes irregularly, blood stasis stagnates and condenses, cutting off midway. Cases of injury and miscarriage cannot be fully discussed. However, the five zang organs' deficiency and excess intermingle. Evil flesh leaks internally, qi and meridians are depleted. Or, diet is unregulated, causing various injuries; or, fetal sores are not healed yet, and sexual intercourse occurs; or, walking in the wind and relieving oneself on a suspended toilet allows wind to enter from below, forming twelve chronic diseases. Thus, women have separate prescriptions. If illnesses are caused by the four seasons' solar terms, or by deficiency/excess and cold/heat, they are the same as men's. Only when pregnant and complicated by illness should toxic drugs be avoided. Miscellaneous diseases are the same as men's and can be found scattered in various volumes. However, women have more desires than men and are twice as susceptible to disease. Added to this are emotions such as affection, hatred, jealousy, worry, and anger, which stain the mind. In sudden emergencies, what is there to fear? The Four Virtues are the pivot and mechanism for a woman's establishment of self. Childbearing is the primary concern for a woman's life and death. If one does not understand this clearly, how can one avoid premature or violent death? Therefore, wet nurses and attendants must also study these texts. They should copy a volume and carry it with them to prevent unexpected situations.
Another treatise states that human nature desires to be superior to others and dislikes being inferior. Regarding learning, people follow their feelings and material things, falling into career pursuits without ever dedicating themselves to seeking the ultimate truth. They merely waste time, gaining no benefit until old age. Marriage and child-rearing are the foundation of human relations and the basis of royal transformation. Sages established teachings and thoroughly discussed their principles. Young people fail to understand them precisely. When matters arise, they become confused like fools. This is the error of merely wishing to be superior while hating inferiority. It is truly failing to comprehend the meaning of "being superior."
Another treatise states that those who wish to conceive children should first know if the husband and wife's natal Five Elements generate each other, and if their virtues combine. If the natal element is not born in Zi, Xiu, Fei, Si, or Mu phases, then conception will surely succeed. If the natal Five Elements clash, or if there are punishments, sha stars, clashes, and breaks, and the natal element is born in Zi, Xiu, Fei, Si, or Mu phases, then conception is absolutely impossible. Do not pay attention to it. Even if conceived, it will eventually burden the family. If there is generation and fortune/virtue are encountered, one must still follow the methods and formulas to avoid various taboos. Then...
For those who desire a son to be born auspicious and virtuous, on the day of intercourse, always avoid Bing and Ding days, as well as the new moon (Shuo), full moon (Wang), last quarter (Xian), and last day (Hui). Avoid strong winds, heavy rain, large fog, extreme cold, extreme heat, thunder, lightning, and earthquakes. Avoid times when heaven and earth are dark, sun and moon have no light, rainbows appear, or solar/lunar eclipses occur. Conceiving at these times will harm the parents a hundredfold. The child may be mute, deaf, blind, stupid, insane, crippled, lame, or suffer from many illnesses and short life, lacking filial piety and benevolence. Also avoid under the fire of the sun and moon, beneath stars, within temples and Buddhist shrines, near wells and stoves, beside latrines, tombs, and corpses. All these places are forbidden. If intercourse follows proper methods, virtuous, blessed, wise, and good people will descend into the womb. This will make the parents' temperament smooth and harmonious, their endeavors successful, the family prosper daily, and auspicious signs gather. If not following proper methods, people with little fortune, foolishness, and evil nature will descend into the womb. This will make the parents' temperament fierce and dangerous, their endeavors fail, the family decline daily, and misfortunes occur repeatedly. Even if they grow up, the family and state may perish, bringing disaster...