患此病者,初得之亦并不显寻常瘟疫应有等症,不过头微痛,身微觉拘急寒热,心腹微觉疼
痛胀满;三两日内抖然妄见鬼神,狂言直视,口吐涎沫,鼻中流涕,手足躁扰,奔走狂叫,脉沉
紧而数,身体不热。亦有热者,却与邪入阳明胃腑发狂迥
异。此感疫疠之气,风火痰三者合而成病。不急治,三二日即毙。宜先针少商穴并十指,(刺法见前。)
急服竹沥解疫煎一二剂神效。此亦世所罕有之症,曾有患此者,余深觉 异。因思暴病皆属于
火,怪病皆属于痰,以意为之,先用刺法,后用药饵辄效。一时患者数人,方知其为疫也,治之
应手而愈,遂定其名曰痰疫,笔之以备采择焉。
竹沥解疫煎 (自定新方。)
黄连 黄芩 栀子 胆草 僵蚕(泡,焙) 胆星 蒌仁(去油研) 川贝(去心研) 橘红
半夏(制)
流水煎熟,用竹沥、姜汁兑服,总以竹沥为君。(多则一盅,少亦半盅。)
上七十二疫症,或谓命名多不雅驯,言之不文,似未足以行远也。余应之曰∶此真所谓少所
见则多所怪也!余周行海内,越历已深,其症大概北省恒多,而南国恒少。饥馑之岁常多,而丰
乐之年颇少。且其命名也,皆出自经史子集,名山石室,并良医口授,试之而历有奇效,方敢笔
之于书。洵非无稽之谈,索隐鄙倍者之可同日而语也。试观古今来医书中字句之欠通,歌
辞之鄙俚,平仄乖违而读不上口者,未可更仆,以视余之说疫中而敢有是乎。以上不过数症,命
名仍其方言土语耳。而说者辄目之为涉俗,独不闻古圣人于迩言,犹必察焉耶。吾愿世之大方家,
阅是书者,不鄙薄焉,而以为刍荛之尚堪询也,则浓幸矣!松峰再志。
Patients suffering from this disease initially do not exhibit the typical symptoms expected of common epidemics; they merely experience slight headache, mild body stiffness with aversion to cold and fever, and slight pain, distension, and fullness in the heart and abdomen. Within two or three days, they suddenly hallucinate seeing ghosts and deities, speak madly with fixed gaze, salivate excessively, have a runny nose, exhibit restlessness of hands and feet, run around screaming wildly, present with a deep, tight, and rapid pulse, and have no body heat. Some may have fever, but this is distinctly different from mania caused by pathogenic factors entering the Yangming Stomach organ. This condition arises from contracting epidemic pestilential qi, where wind, fire, and phlegm combine to cause illness. If not treated urgently, death will occur within two or three days. It is advisable to first prick the Shaoshang (LU-11) acupoint and the ten fingertips (pricking method see previous section), then urgently administer Zhu Li Jie Yi Decoction (Bamboo Sap Epidemic-Resolving Decoction) for one to two doses, which yields miraculous effects. This is also a rare condition in the world; I once encountered a patient with this ailment and felt it was highly unusual. Recalling that acute diseases often belong to fire, and strange diseases often belong to phlegm, I devised a treatment plan based on this reasoning: using pricking therapy first, followed by herbal medication, which proved effective. When several patients appeared at once, I realized it was an epidemic. The treatment was successful upon application, so I named it "Tan Yi" (Phlegm Epidemic) and recorded it for reference.
Zhu Li Jie Yi Decoction (Self-formulated new prescription.)
Coptidis Rhizoma (Huanglian), Scutellariae Radix (Huangqin), Gardeniae Fructus (Zhizi), Gentianae Radix et Rhizoma (Danchao), Bombyx Batryticatus (Jiangcan - soaked and roasted), Arisaematis Cum Bile (Danning), Trichosanthis Semen (Louren - oil removed and ground), Fritillariae Cirrhosae Bulbus (Chuanbei - heart removed and ground), Citri Reticulatae Pericarpium (Juhong), Pinelliae Rhizoma Preparatum (Banxia).
Decoct with running water until cooked. Mix with Bamboo Sap (Zhuli) and Ginger Juice (Jiangzhi) before administration, with Bamboo Sap as the sovereign herb. (Dosage: up to one cup, or at least half a cup.)
Regarding the names of the above seventy-two epidemic conditions, some argue that the naming is indecorous and lacks literary elegance, seemingly insufficient for long-term dissemination. I respond: This is truly what is called "seeing little and marveling much"! I have traveled throughout the land and gained profound experience. These conditions are generally more common in northern provinces and less common in southern regions. They are frequent during years of famine and rare during years of abundance. Furthermore, their names are derived from classics, histories, philosophical works, collections, famous mountains' stone chambers, and oral teachings of skilled physicians. Having tested them over generations with remarkable efficacy, I dared to record them in writing. This is certainly not baseless talk, nor can it be compared with those who seek obscure and vulgar expressions. Observe the ungrammatical sentences and vulgar rhymes in medical books throughout history, where tonal patterns are violated and difficult to recite; there are too many to count. Compared to my discourse on epidemics, how can they be equated? The above are only a few conditions, named after local dialects and colloquialisms. Critics label them as vulgar, yet do they not recall that ancient sages still examined even the words of ordinary people? I hope that great masters and readers of this book will not disdain it, but consider it worthy of consultation like the advice of grass-cutters and wood-choppers. Then I would be extremely fortunate! Songfeng records again.