Library

Bie Jia (Tartaric Testudinis Carapax et Plastrum), Sheng Di Huang (Rehmanniae Radix Recens), Da Huang (Rhei Radix et Rhizoma), Chai Hu (Bupleuri Radix), Chang Shan (Dichroae Radix), Dang Gui (Angelicae Sinensis Radix), Chi Ling Shen (Poria Cocos cum Rubra Cutis), Gan Xi (Dryobalanops Camphora Resina), Shi Gao (Gypsum Fibrosum) (each 1 liang); Bai Zhu (Atractylodis Macrocephalae Rhizoma), Gan Cao (Glycyrrhizae Radix et Rhizoma), Xiao Mai (Tritici Fructus) (each 5 qian). If sweating is present, add Ma Huang Gen (Ephedrae Herba Cum Caulice) 1 liang.

This formula treats conditions where emotional stagnation leads to accumulation, and prolonged accumulation leads to consumption (lao). When a young man is intimate with a woman but cannot consummate the relationship, seminal retention occurs; when a maiden is close to a man but dares not transgress propriety, blood retention occurs; when a widow or widower encounters someone, eye contact and mental desire arise, yet restraint by ritual causes emotional deprivation, leading to blood stasis. The term "retention" implies that while sexual fire is blazing, essence and blood have left their proper positions. Forcing suppression causes qi to reverse and stagnate in the narrow passages of the meridians. Qi obstructed here fails to circulate, accumulating yang into heat, causing bone-steaming fever. Blood failing to circulate and moisten here accumulates yin into zhu disease (a chronic wasting condition), causing attacking pain in the four limbs, commonly known as lovesickness. Bie Jia and Gan Xi break down hard accumulations, thereby driving out retained essence and blood. Chai Hu and Shi Gao are muscle-relieving agents, thereby dispersing deep-seated accumulations. Moreover, after intimate contact, both parties lose their spirit, leaving the heart-mind desolate; Chi Ling Shen guides and Chang Shan opens depression. Prolonged longing between widows and widowers becomes consumption, mixing clear and turbid qi; Xiao Mai lifts the clear, and Da Huang descends the turbid. Sheng Di Huang and Dang Gui generate new blood. Bai Zhu and Gan Cao produce new qi. The addition of Ma Huang Gen is due to its hollow interior structure, making it a divine herb for stopping sweating. It is also effective for muscular heat, night sweats, blurred vision, and a pulse that is excess and choppy, as well as for cases where coitus is interrupted just before ejaculation, leading to depression, accumulation of turbid essence and leukorrhea, persisting for months or years without improvement or worsening; taking this formula may occasionally yield results.

The poem states: Chang Shan and Bie Jia are black as lacquer, Di Fu Ling (Poria Cocos) is hard as stone, Bai Zhu and Gan Cao are gathered and returned, Chai Hu and Xiao Mai decocted to remove consumption and accumulation.

Shui Zhi (Hirudo, stir-fried), Meng Chong (Omphisa Walsinghami Larva, stir-fried) (each 30 pieces); Zhi Da Huang (Prepared Rhei Radix et Rhizoma) (2 liang); Tao Ren (Persicae Semen, peeled, stir-fried) (1 liang).

When blood retention is internal and solid, and heat attacks the eyes, one must urgently treat the branch symptoms; only this decoction can withstand [the pathogen]. Specifically speaking, the Classic says salty flavors enter the blood and travel through it, and putrid flavors overcome scorching. The salty and putrid nature of Shui Zhi and Meng Chong dispels blood stasis; the slippery nature removes adherence, and the bitter flavor descends fire. The bitter and slippery nature of Tao Ren and Da Huang promotes the flow of blood heat. Furthermore, "Di" means to reach; "Xu Xue" (blood retention) belongs to dead yin. How can lifeless herbs circulate vital qi? One must use agile, blood-loving insects: those that fly traverse the yang meridians, and those that lurk reach the yin collaterals. They lead Tao Ren to attack blood stasis and Da Huang to purge blood heat. This is indeed an appropriate and unchangeable excellent method, hence the name.