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[Name] Dental calculus (dental plaque).
[Flavor and Property] Salty, warm, non-toxic.
[Indications] Grind together with black lice and apply topically to extract arrowheads and thorns, and to break abscesses (Shiji Li).
[Attached Prescriptions] New 2. Bamboo or wood splinters embedded in flesh, not completely removed by needle manipulation: Seal the area with human dental calculus, and it will not rot. (Ye Shi's *Tongbian Yaofa*)

(*Bencao Gangmu*)
[Collected Explanations] Shizhen said: Sweat originates from the Heart; internally it becomes blood, externally it becomes sweat. Therefore, it is said that those who lose sweat have no blood, and those who lose blood have no sweat.
[Flavor and Property] Salty, toxic. Ingesting it causes carbuncles (Shizhen).

(*Bencao Gangmu*)
[Collected Explanations] Shizhen said: Tears are the fluid of the Liver. The fluids of the five zang and six fu organs all seep upwards into the eyes. Whenever there is sorrow, laughter, or coughing, fire agitates within, causing the Heart vessel to contract and the viscera to tremble; trembling stimulates the main vessels, opening the fluid pathways, causing fluids to overflow upwards, thus producing nasal discharge and tears. This is just like the meaning of water droplets on a steamer.
[Flavor and Property] Salty, toxic. If a mother's tears fall into her child's eyes while crying, it damages the child's eyes and causes opacities (Shizhen).

(*Bencao Gangmu*)
[Indications] For deficiency-cold of the lower yuan, daily let young boys and girls blow air through their clothes into the umbilicus; this is very effective. For bi-syndrome pain in the body's joints, have people mutually exhale and warm the area; over time, the meridians become clear. Also for epistaxis and metal wounds, blowing on them can stop bleeding (Shizhen).
[Elucidation] Shizhen said: What physicians call Yuan Qi and Xiang Huo, and what immortals call Yuan Yang and Zhen Huo, are the same. Heaven cannot generate things without this fire, and humans cannot maintain life without it. Therefore, for the elderly and the deficient, sleeping with youths before the age of fourteen (Shaoyin stage), borrowing their warmth and vaporization, is most beneficial. Du Fu's poem says "To warm the old, one needs Yan Yu," which is exactly this meaning. However, sexual intercourse must be avoided to prevent loss of essence and shortened lifespan. Recently, practitioners have instructed young girls to enter qi into the nasal apertures, umbilicus, and Jing Gate to open the Three Fields, called "Jie Bu" (connecting supplementation). This is also a minor method; those who do not follow the correct way may instead cause illness. According to Xie Cheng's *Xu Hanshu*: Taiyi Shi Xun stayed in the palace, and when his cold hernia attack occurred, he could not get fire. Everyone took turns blowing air onto his back until dawn, and he recovered. Liu Jingshu's *Yi Yuan* records: A servant of the Sun family treated someone dying from tiger bites and snake bites using qi prohibition methods, and they all recovered safely. Ge Hong's *Baopuzi* states: Humans are within qi, and qi is within humans. All things in heaven and earth require qi to live. Those skilled in practicing qi can nourish the body internally and repel evil externally. However, there are methods for practicing qi: from Zi hour to Si hour is the time of living qi, and from Wu hour to Hai hour is the time of dead qi. Usually, during the time of living qi, draw qi through the nose, inhaling more and exhaling less, hold the breath and count, stopping after 9x9, 8x8, 7x7, 6x6, or 5x5 repetitions, then gently exhale without making sound audible to the ears. Once proficient, increase to a thousand counts; this is called Taixi (Fetal Breathing). Or eat the green qi of the East in spring, red qi of the South in summer, white qi of the West in autumn, black qi of the North in winter, and yellow qi of the Center in the four seasons; this is also highly effective. Thus, those skilled in practicing qi can avoid hunger and thirst, prolong life, walk on water, dwell in water, treat hundred diseases, and enter plague areas. Blowing qi on water makes it flow backward, blowing on fire extinguishes it remotely; blowing on boiling soup allows hands to probe objects, blowing on metal wounds stops bleeding immediately; blowing on weapons prevents penetration, blowing on arrows causes them to shoot back; blowing on dogs stops barking, blowing on tigers and wild wolves makes them crouch and retreat, blowing on snakes and bees immobilizes them. In Wu and Yue regions, there is a method of incantation and qi practice; encountering major plagues, one can share a bed with patients without infection. Encountering spirits, whether heard or seen, throwing stones or setting fires, using qi prohibition methods causes them to vanish naturally. If bitten by venomous snakes, blowing on them heals immediately. Even from a hundred li away, remotely blowing incantations with hands—left for males, right for females—can bring peace. Qi emerges from formlessness, yet its effects are so profound, let alone abstaining from grain to prolong life? Shizhen notes: This is our internally cultivated Haoran Lingqi (Noble Spiritual Qi). Talismanic families take ancestral qi as this, but those monks have depleted qi, and ordinary people imitating it, how can it be effective?