《圣济总录》曰∶虚痨之病，因五脏则为五痨，因七情则为七伤，痨伤之甚，身体瘦极
，则为六极。所谓七伤者，一曰∶太饱伤脾，脾伤则善噫，欲卧，面黄；（土色黄，脾伤则其
本色自见，故面黄。神者，中气之所生，脾伤则神亦倦，故善卧。）二曰∶大怒气逆伤肝，肝伤
则少血目暗。（肝者，将军之官，故主怒。又曰∶目得血而能视，今肝伤少血，故令目暗。）三曰
强力入房，久坐湿地伤肾，肾伤则短气，腰脚痛，厥逆下冷。（脚痛下冷者坎，中之阳虚也，
轻则八味丸，重则附子汤治之。）四曰∶形寒饮冷伤肺，肺伤则气少，咳嗽，鼻鸣。（形寒者，形
气虚寒也，饮冷者，复饮冷物也，故《金匮》治咳嗽五方皆以小青龙加减。）五曰∶忧愁思虑伤心，
心伤则苦惊，喜忘，善怒。（心藏神，心伤则神不安，故苦惊；心主血，心伤则血不足，故
喜忘；心愈伤则忧愁思虑愈不能去，故因而生怒。一本无善怒二字，有夜不能寐四字。）六
曰∶风雨寒暑伤形，形伤则发落，肌肤枯槁。（外冒风雨则寒湿不免矣，以外得之，故令伤形
而皮肤枯槁。然皮肤之间卫气之所居也，《灵枢经》曰∶卫气者，所以温分肉、充皮肤、肥
腠理而司开合者也。故峻补其卫气而形斯复矣，宜桂枝汤加黄 之类也。）七曰∶恐惧不节伤
志，志伤则恍惚不乐。（怒则气上，恐则气下，则膻中大失其权，怫然不得舒畅，故曰伤志。
志者，肾之所主而畅于膻中。膻中在两乳之间，心君之分也。心者，神明之所出，故令恍
惚。膻中者，喜乐之所出，故令不乐。伤之固也，故为七伤。）所谓五痨者，一曰肺痨，令人
短气，面肿，不闻香臭。二曰肝痨，令人面目干黑，口苦，精神不守，恐惧，不能独卧，目
视不明。三曰心痨，令人忽忽喜忘，大便苦难，（心主血，血濡则大便润，血燥则大便难。）
时或溏泄，（心火不足以生脾土也。）口中生疮。四曰脾痨，令人舌本苦直，不能咽唾。五曰
肾痨，令人背难以俯仰，小便黄赤，时有余沥，茎内痛，阴湿囊生疮，小腹满急。此五者，
痨气在五脏也，故名五痨。所谓六极者，一曰气极，（气极主肺）令人内虚，五脏不足，邪气
多，正气少，不欲言。二曰血极，（血极即脉极主心）令人无颜色，眉发随落，忽忽喜忘。三
曰筋极，（筋极主肝）令人数转筋，十指甲皆痛，苦倦不能久立。四曰骨极，（骨极主肾。）令人
酸削，齿苦痛，手足烦疼，不可以立，不欲行动。五曰肌极，（肌极即肉极主脾）令人羸瘦无
润泽，食饮不生肌肤。六曰精极，（精极主五脏，盖以五脏主藏精也。道家以精、气、神为三宝，
《经》曰∶精生气，气生神，精无以生气，故有少气内虚等候也。）令人少气，吸吸然内虚，五
脏气不足，毛发落，悲伤喜忘。此六者，痨之甚，身体瘦极也，故名六极。又五痨、七伤、六极
之外，变症不一，治法皆以补养为宜。形不足者，温之以气；精不足者，补之以味。相得合
而服之，以补精益气，此其要也。
按∶方书论虚痨之证最繁。余取《圣济》书以五痨、七伤、六极立论，为握要之法。以下分采各
方，听人择用。然有不得不分者，亦有不必分者，神而明之，存乎其人，不可以口授也。《圣济》
于总结处，提出气味二字，示人当从阴阳根本之地而药之，所谓吾道一以贯之也。
按∶阳虚阴虚，是医家门面话。然亦不可不姑存其说，以资顾问。吴门马元仪分阳虚有二，阴虚有三。较时说颇深
一层。所谓阳虚有二者，有胃中之阳，后天所生者也；有肾中之阳，先天所基者也。胃中之阳喜升浮，虚则反陷于下，
再行敛降，则生气遏抑不伸；肾中之阳，贵凝降，痨则浮于上，若行升发，则真气消亡立至。此阳虚之治有不同也。所
谓阴虚有三者，如肺胃之阴，则津液也；心脾之阴，则血脉也；肾肝之阴，则真精也。液生于气，惟清润之品，可以生
之；精生于味，非粘腻之物，不能填之；血生于水谷，非调补中州，不能化之。此阴虚之治有不同也。
按∶此症又多蒸热咳嗽，故医者以二皮清心，二冬保肺，而不知土旺则金生，无区区于
保肺；水升则火降，勿汲汲于清心。李士材此四语，深得治虚痨之法。
脾肾虽有一方合治之说，其实驳杂不能奏效，当审其所急而图之。如食少怠倦、大便或
溏或秘、肌肉消瘦等症，治脾为急，以六君子汤、四君子汤、归脾汤之类，补养脾胃，调其
饮食，即所以输精及肾也。如形伤骨痿、面色黯黑、骨蒸炊热、腰痛气喘，或畏寒多梦、腹
痛遗精等症，治肾为急。肾阴虚者，以六味丸补坎中真水；肾阳虚者，以八味丸补坎中真火
，以通离火。稽之《周易》卦象，坤土是离火所生，艮土是坎水所生。赵养葵谓补水以生土，语
虽离奇，却为妙旨也。
大黄 虫丸（方见《金匮》）
治五痨虚极，羸瘦腹满，不能饮食，食伤，忧伤，房室
伤，肌伤，痨伤，经络荣卫伤，内有干血，肌肉甲错，目黯黑，缓中补虚。
四乌 骨一芦茹丸（方见《女科要旨》）
治虚痨气竭，肝伤血枯精伤。
按搜血之品，为补血之用。仿张路玉以此丸药料，加鲍鱼、绒鸡之类。
《圣济总录》说：虚痨（慢性虚弱性消耗性疾病）这种病，根据病变所在的五脏不同，分为五痨；根据引发疾病的七种情志因素不同，称为七伤。如果痨伤非常严重，导致身体极度消瘦，就称为六极。
所谓的“七伤”，第一种是：吃得太饱损伤脾脏，脾脏受伤就会经常嗳气，想躺卧，面色发黄。（五行中土的颜色为黄，脾脏受伤则其本色显露，所以面色发黄。神气是由中气产生的，脾脏受伤则神气也疲倦，所以喜欢躺卧。）第二种是：大怒导致气机上逆损伤肝脏，肝脏受伤则血液减少，视力昏暗。（肝脏被称为将军之官，所以主管怒的情绪。又说：眼睛得到血液的滋养才能视物，现在肝脏受伤导致血液减少，所以使人视力昏暗。）第三种是：房事过度且久坐潮湿之地损伤肾脏，肾脏受伤则呼吸短促，腰部和脚部疼痛，四肢厥冷且下半身发凉。（脚痛且下半身发凉，是因为肾阳虚衰，轻症用八味丸治疗，重症用附子汤治疗。）第四种是：形体受寒、饮用冷物损伤肺脏，肺脏受伤则气少，咳嗽，鼻鸣。（形体受寒是指形气虚寒，饮用冷物是指又喝了冷的东西，所以《金匮要略》治疗咳嗽的五个方剂都使用小青龙汤加减。）第五种是：忧愁思虑损伤心脏，心脏受伤则容易惊恐，喜欢遗忘，容易发怒。（心藏神，心脏受伤则神不安，所以容易惊恐；心主血，心脏受伤则血液不足，所以容易遗忘；心脏越受伤，忧愁思虑就越难以去除，所以因此产生愤怒。另一版本没有“善怒”二字，而有“夜间不能入睡”四字。）第六种是：风雨寒暑等外邪损伤形体，形体受伤则头发脱落，肌肤干枯粗糙。（外部遭受风雨侵袭，寒湿之气不可避免，因为是从外部获得的，所以导致形体受伤而皮肤枯槁。然而皮肤之间是卫气居住的地方，《灵枢经》说：卫气，是用来温养肌肉、充实皮肤、肥厚腠理并控制汗孔开合的。所以峻补卫气，形体就能恢复，适宜使用桂枝汤加黄芪之类的药物。）第七种是：恐惧无节制损伤意志，意志受伤则精神恍惚不快乐。（怒则气上，恐则气下，导致膻中失去其主宰权，郁结不得舒畅，所以称为伤志。志由肾脏所主，并通达于膻中。膻中位于两乳之间，属于心君的分野。心是神明发出的地方，所以使人恍惚。膻中是喜乐发出的地方，所以使人不乐。这确实是伤害了志，所以称为七伤。）
所谓的“五痨”，第一种是肺痨，使人呼吸短促，面部浮肿，闻不到香味和臭味。第二种是肝痨，使人面目干燥发黑，口苦，精神不能守舍，恐惧，不能独自卧床，视力模糊。第三种是心痨，使人神情恍惚、容易遗忘，大便干结困难，（心主血，血液濡润则大便通畅，血液燥热则大便困难。）有时腹泻，（心火不足以生助脾土所致。）口中生疮。第四种是脾痨，使人舌根僵硬，吞咽唾液困难。第五种是肾痨，使人背部难以俯仰，小便黄赤，有时有余沥不尽，阴茎内部疼痛，阴囊潮湿生疮，小腹胀满急迫。这五种情况，是痨气在五脏的表现，所以称为五痨。
所谓的“六极”，第一种是气极，（气极主要关联肺脏）使人内脏空虚，五脏不足，邪气多，正气少，不想说话。第二种是血极，（血极即脉极，主要关联心脏）使人面色无华，眉毛头发随之脱落，神情恍惚、容易遗忘。第三种是筋极，（筋极主要关联肝脏）使人频繁发生转筋（肌肉痉挛），十个指甲都疼痛，极度疲倦无法久站。第四种是骨极，（骨极主要关联肾脏）使人骨骼酸痛削瘦，牙齿痛苦，手足烦疼，无法站立，不想活动。第五种是肌极，（肌极即肉极，主要关联脾脏）使人消瘦没有光泽，饮食不能转化为肌肤营养。第六种是精极，（精极关联五脏，因为五脏主藏精。道家以精、气、神为三宝，《内经》说：精生气，气生神，精无法化生气，所以出现少气、内脏空虚等症状）使人少气，吸气时感觉内脏空虚，五脏气不足，毛发脱落，悲伤且容易遗忘。这六种情况，是痨病发展到极致，身体极度消瘦，所以称为六极。
除了五痨、七伤、六极之外，变证不一，治疗方法都以补养为宜。形体不足的，用气来温养它；精气不足的，用味道来补益它。将这两者配合起来服用，以补精益气，这是治疗的要点。
按语：医书论述虚痨的证候最为繁杂。我选取《圣济总录》，以五痨、七伤、六极立论，这是抓住要领的方法。以下分别采集各方，供人选择使用。然而有的必须区分，有的不必区分，能否神妙地阐明这些道理，取决于医者本人，不可以口头传授。《圣济总录》在总结处提出“气味”二字，提示人们应当从阴阳根本之处用药，这就是所谓“吾道一以贯之”。
按语：阳虚阴虚，是医生们常说的套话。然而也不可不完全保留这种说法，以供咨询参考。吴门人马元仪将阳虚分为两种，阴虚分为三种，比当时的说法深入了一层。所谓阳虚有两种，一种是胃中的阳，是后天生成的；一种是肾中的阳，是先天的基础。胃中的阳气喜欢升浮，虚损时反而陷于下部，如果再行收敛降逆，则生机被遏制压抑而无法伸展；肾中的阳气，贵在凝降，患痨病时则浮越于上部，若再行升发，则真气消亡立刻到来。这就是阳虚治疗不同的原因。所谓阴虚有三种，如肺胃之阴，就是津液；心脾之阴，就是血脉；肾肝之阴，就是真精。津液生于气，只有清润的药物，才能生成它；真精生于味，不是粘腻之物，不能填补它；血液生于水谷，不调补中焦脾胃，不能化生它。这就是阴虚治疗不同的原因。
按语：此症又多伴有蒸热咳嗽，所以医生用二皮（如地骨皮、白鲜皮等）清心，用二冬（天冬、麦冬）保肺，却不知道土旺则金生，无需局限于保肺；水升则火降，无需急切于清心。李士材这四句话，深得治疗虚痨的要法。
脾肾虽然有一方合治的说法，其实杂乱无章不能奏效，应当审查其紧急之处而图谋治疗。如食少怠倦、大便或溏或秘、肌肉消瘦等症状，治疗脾脏为急务，使用六君子汤、四君子汤、归脾汤之类，补养脾胃，调节饮食，这就是输精及肾的方法。如形体受损骨痿、面色黯黑、骨蒸潮热、腰痛气喘，或畏寒多梦、腹痛遗精等症状，治疗肾脏为急务。肾阴虚者，用六味丸补益坎中真水；肾阳虚者，用八味丸补益坎中真火，以通离火。考察《周易》卦象，坤土是离火所生，艮土是坎水所生。赵养葵说补水以生土，话语虽奇特，却是精妙的宗旨。
大黄䗪虫丸（方剂见《金匮要略》）
治疗五痨虚极，身体消瘦腹部胀满，不能进食，因饮食损伤、忧伤、房室劳伤、肌肤损伤、痨伤，导致经络营卫受损，体内有干血，肌肉如鳞甲交错，目眶暗黑，能缓中补虚。
四乌鲗骨一芦茹丸（方剂见《女科要旨》）
治疗虚痨气竭，肝脏受伤，血液枯竭，精气损伤。
按：搜血之品，用于补血。仿照张路玉在此丸药料基础上，加入鲍鱼、绒鸡之类。
The *Shengji Zonglu* states: The disease of Xu Lao (chronic weak and consumptive diseases) manifests as Wu Lao (Five Consumptions) depending on which of the Five Viscera is affected, and as Qi Shang (Seven Injuries) depending on the seven emotional factors that cause it. When the consumption and injury are severe, leading to extreme emaciation of the body, it is called Liu Ji (Six Extremes).
The so-called "Seven Injuries" are as follows: First, eating too much injures the Spleen. When the Spleen is injured, one tends to belch, desires to lie down, and the face appears yellow. (In the Five Elements, Earth corresponds to yellow; when the Spleen is injured, its true color reveals itself, hence the yellow face. Shen [Spirit] is generated by Middle Qi; when the Spleen is injured, Shen becomes fatigued, hence the desire to lie down.) Second, intense anger causes Qi to rebel and injures the Liver. When the Liver is injured, blood is deficient, and vision becomes dim. (The Liver is the official of the general, thus governing anger. It is also said: "The eyes can see only when nourished by blood." Now, since Liver injury leads to blood deficiency, vision becomes dim.) Third, excessive sexual activity combined with prolonged sitting in damp places injures the Kidney. When the Kidney is injured, there is shortness of breath, pain in the waist and legs, cold limbs, and coldness in the lower body. (Pain in the feet and coldness in the lower body indicate deficiency of Yang in Kan [Water/Kidney]. Mild cases are treated with Bawei Wan [Eight-Ingredient Pill], and severe cases with Fuzi Tang [Aconite Decoction].) Fourth, exposure to cold and consuming cold drinks injures the Lungs. When the Lungs are injured, Qi is scanty, coughing occurs, and nasal congestion/murmuring is present. (Exposure to cold refers to deficiency-cold of Xing [Form/Body]; consuming cold drinks means ingesting cold substances. Therefore, in *Jinkui Yaolue*, all five formulas for treating cough use Xiao Qinglong Tang [Minor Blue Green Dragon Decoction] with modifications.) Fifth, worry and overthinking injure the Heart. When the Heart is injured, one suffers from fright, has a tendency to forgetfulness, and becomes irritable. (The Heart houses Shen; when injured, Shen is unsettled, causing fright. The Heart governs Blood; when injured, Blood is insufficient, causing forgetfulness. The more the Heart is injured, the harder it is to dispel worry and overthinking, leading to anger. Another version omits "irritability" and includes "inability to sleep at night.") Sixth, wind, rain, cold, and heat injure the Form. When the Form is injured, hair falls out, and the skin and muscles become dry and rough. (External exposure to wind and rain inevitably brings cold-dampness. Since this comes from outside, it injures the Form and causes the skin to become rough. However, Wei Qi [Defensive Qi] resides between the skin and muscles. The *Ling Shu Jing* states: "Wei Qi warms the flesh, fills the skin, plumps the interstices, and controls the opening and closing of pores." Therefore, vigorously tonifying Wei Qi restores the Form; Guizhi Tang [Cinnamon Twig Decoction] added with Huangqi [Astragalus Root] is suitable.) Seventh, unregulated fear injures Zhi [Will]. When Zhi is injured, one feels absent-minded and unhappy. (Anger causes Qi to ascend, fear causes Qi to descend, causing Danzhong [Sea of Qi] to lose its authority, resulting in stagnation and lack of smooth flow, hence termed "injuring Zhi." Zhi is governed by the Kidneys and flows through Danzhong. Danzhong is located between the two breasts, belonging to the domain of the Heart Monarch. The Heart is the source of Shenming [Divine Illumination/Spirit], causing absent-mindedness. Danzhong is the source of joy, causing unhappiness. This is indeed an injury to Zhi, hence called the Seven Injuries.)
The so-called "Five Consumptions" are: First, Fei Lao (Lung Consumption), causing shortness of breath, facial swelling, and inability to smell odors. Second, Gan Lao (Liver Consumption), causing dry and dark complexion, bitter taste in the mouth, loss of mental stability, fear, inability to sleep alone, and blurred vision. Third, Xin Lao (Heart Consumption), causing sudden absent-mindedness and forgetfulness, difficult and dry stools, (The Heart governs Blood; moistened by Blood, stools are smooth; dried by Blood, stools are difficult.), occasional diarrhea, (due to Heart Fire failing to generate Spleen Earth), and mouth ulcers. Fourth, Pi Lao (Spleen Consumption), causing stiffness of the tongue root and difficulty swallowing saliva. Fifth, Shen Lao (Kidney Consumption), causing difficulty bending and extending the back, yellow-red urine, dribbling after urination, pain inside the penis, damp scrotum with sores, and fullness and urgency in the lower abdomen. These five conditions represent Lao Qi [Consumption Pathogen] in the Five Viscera, hence named Wu Lao.
The so-called "Six Extremes" are: First, Qi Ji (Extreme of Qi), (Qi Ji primarily relates to the Lung), causing internal emptiness, deficiency of the Five Viscera, excess of pathogenic factors, scarcity of righteous Qi, and reluctance to speak. Second, Xue Ji (Extreme of Blood), (Xue Ji or Mai Ji [Extreme of Pulse] primarily relates to the Heart), causing pallor, falling eyebrows and hair, sudden absent-mindedness, and forgetfulness. Third, Jin Ji (Extreme of Tendons), (Jin Ji primarily relates to the Liver), causing frequent muscle spasms, pain in all ten fingernails/toenails, and extreme fatigue preventing standing for long periods. Fourth, Gu Ji (Extreme of Bones), (Gu Ji primarily relates to the Kidney), causing sore and emaciated bones, painful teeth, vexing pain in hands and feet, inability to stand, and reluctance to move. Fifth, Ji Ji (Extreme of Muscle/Flesh), (Ji Ji or Rou Ji [Extreme of Flesh] primarily relates to the Spleen), causing emaciation without luster, and food/drink failing to nourish the flesh. Sixth, Jing Ji (Extreme of Essence), (Jing Ji relates to the Five Viscera, as they store Essence. Daoists regard Jing, Qi, and Shen as the Three Treasures. The Classics state: "Essence generates Qi, Qi generates Shen." If Essence cannot generate Qi, symptoms of shortness of breath and internal emptiness arise), causing shortness of breath, a sensation of internal emptiness upon inhalation, deficiency of Qi in the Five Viscera, falling hair, sadness, and forgetfulness. These six conditions represent the severity of Lao, leading to extreme emaciation, hence named Liu Ji.
Beyond Wu Lao, Qi Shang, and Liu Ji, there are various complicated manifestations. Treatment methods should generally favor tonification and nourishment. For deficiency of Form, warm it with Qi; for deficiency of Essence, tonify it with Flavor. Combining these two for administration replenishes Essence and benefits Qi; this is the key principle.
Note: Medical texts discuss the syndromes of Xu Lao most extensively. I have selected the *Shengji Zonglu*, establishing theory based on Wu Lao, Qi Shang, and Liu Ji, which grasps the essentials. Below, various formulas are collected for selection. Some distinctions are necessary, others are not. Whether one can illuminate these principles divinely depends on the individual practitioner; it cannot be taught merely by words. At the conclusion, the *Shengji Zonglu* highlights the characters "Qi Wei" [Flavor and Odor], indicating that medicine should be administered from the fundamental roots of Yin and Yang. This is what is meant by "My Way is permeated by a single thread."
Note: "Yang Deficiency" and "Yin Deficiency" are common clichés among physicians. However, this theory should not be discarded entirely but kept provisionally for reference. Ma Yuanyi from Wumen divided Yang Deficiency into two types and Yin Deficiency into three types, going deeper than contemporary views. The two types of Yang Deficiency are: Yang in the Stomach, generated postnatally; and Yang in the Kidney, the foundation of prenatals. Stomach Yang prefers ascending and floating; when deficient, it sinks downward. If further astringed and descended, the generating Qi is suppressed and cannot extend. Kidney Yang values condensing and descending; in consumption, it floats upward. If further ascended and dispersed, True Qi will perish immediately. Thus, the treatment of Yang Deficiency differs. The three types of Yin Deficiency are: Yin of the Lungs and Stomach, which is Jin Ye [Body Fluids]; Yin of the Heart and Spleen, which is Xue Mai [Blood Vessels/Blood]; and Yin of the Kidneys and Liver, which is Zhen Jing [True Essence]. Fluids are generated by Qi; only clear and moistening agents can generate them. Essence is generated by Flavor; only sticky and cloying substances can fill it. Blood is generated from water and grain; only by regulating and tonifying the Middle Jiao [Spleen/Stomach] can it be transformed. Thus, the treatment of Yin Deficiency differs.
Note: This syndrome often presents with steaming fever and coughing. Physicians use Er Pi [Two Barks, e.g., Cortex Lycii and Cortex Phellodendri] to clear the Heart and Er Dong [Two Asparas, i.e., Radix Asparagi and Rhizoma Anemarrhenae] to protect the Lung, unaware that when Earth is prosperous, Metal is generated, so there is no need to focus solely on protecting the Lung; when Water ascends, Fire descends, so there is no need to anxiously clear the Heart. Li Shicai's four sentences deeply grasp the method of treating Xu Lao.
Although there is a theory of combining Spleen and Kidney treatment in one formula, it is actually mixed and ineffective. One must examine the urgent aspect and address it accordingly. For symptoms such as poor appetite, fatigue, loose or constipated stools, and muscle emaciation, treating the Spleen is urgent. Use formulas like Liujunzi Tang [Six Gentlemen Decoction], Sijunzi Tang [Four Gentlemen Decoction], or Guipi Tang [Restore the Spleen Decoction] to tonify and nourish the Spleen and Stomach, regulate diet, which is the way to transmit Essence to the Kidneys. For symptoms such as form damage with bone flaccidity, dark complexion, bone-steaming tidal fever, low back pain, asthma, aversion to cold, vivid dreams, abdominal pain, or spermatorrhea, treating the Kidney is urgent. For Kidney Yin Deficiency, use Liuwei Wan [Six-Ingredient Pill] to tonify the True Water in Kan; for Kidney Yang Deficiency, use Bawei Wan [Eight-Ingredient Pill] to tonify the True Fire in Kan, thereby communicating with Li Fire [Heart Fire]. Examining the hexagrams of the *Zhou Yi* [Book of Changes], Kun Earth is generated by Li Fire, and Gen Earth is generated by Kan Water. Zhao Yangkui stated that tonifying Water generates Earth. Although his words seem bizarre, they contain a profound essence.
Dahuang Zhechong Wan [Rhubarb and Ground Beetle Pill] (Formula seen in *Jinkui Yaolue*)
Treats extreme deficiency from the Five Consumptions, emaciation with abdominal fullness, inability to eat, injuries from diet, sorrow, sexual excess, muscle damage, and consumption injury, leading to damage of meridians, Ying [Nutrient] Qi, and Wei [Defensive] Qi. With dry blood inside, skin resembling scales, and dark eye orbits, it moderates the middle and tonifies deficiency.
Si Wuiegu Yiluru Wan [Four Cuttlebone and One Red Sage Pill] (Formula seen in *Nuke Yaozhi*)
Treats Xu Lao with Qi exhaustion, Liver injury, blood depletion, and Essence injury.
Note: Blood-searching herbs are used for tonifying blood. Following Zhang Luyu, add cuttlefish bone and downy chicken to the ingredients of this pill.