取□中灰二石余，以埋人从头至足，水出七孔即活。尝试蝇子落水而死者，而□灰埋
之自活。
【集解】
李□曰：□灰得火土相生之气，以埋人则外温卫气，而内渗水湿。故能使水出七孔而
活。
大黄（切，浸汤成汁）一两 绯帛（烧灰）如手大 乱发（烧灰用）如鸡子大 久用
炊单布（烧灰）一尺 败蒲一握三寸 桃仁（去皮、尖、熬）四十九个 甘草（炙、
锉）如中指节
右七味，以童子小便，量多少，煎汤成，内酒一大盏，次下大黄，去滓，分温三服。
先锉败蒲席半领，煎汤浴，衣被盖覆，斯须通利数行，痛处立差。利及浴水赤，勿怪
，即瘀血也。
【注】
外浴以散其瘀，内服以下其瘀，斯两得之矣。
【集注】
徐彬曰：从高坠下，法当救损伤筋骨为主。然顿跌之势，内外之血必无不瘀，瘀不去
，则气不行，气不行，则伤不愈，故以桃仁、大黄，逐瘀为主，绯帛红花之余，乱发
血之余，合童便以消瘀血。汤浴能活周身气血，然筋骨瘀血必有热气滞郁，故以炊单
布受气最多而易消者，以散滞通气，从其类也。加少炙甘草，补中以和诸药也。
『金匮要略』二十四、二十五两门，原列在卷末，其文似后人补入，注家或注、或删
，但传世已久，难以削去。兹仍附原文，另为一篇，以存参考云。
凡饮食滋味，以养于身，食之有妨，反能为害。自非服药炼液，焉能不饮食乎？切见
时人不闲调摄，疾疢竞起，若不因食而生，苟全其生，须知切忌者矣。所食之味，有
与病相宜，有与身为害，若得宜。则益体，害则成疾，以此致危，例皆难疗。凡煮药
饮汁，以解毒者，虽云救急，不可热饮，诸毒病得热更甚，宜冷饮之。
@@@
肝病禁辛，心病禁咸，脾病禁酸，肺病禁苦，肾病禁甘。
【注】
此言五藏有病，而禁之以五味何也？肝木病若与之以辛，辛助肺气，恐□肝也，故肝
病则禁辛。心火病若与之以咸，咸能益水，恐水□火也，故心病则禁咸。脾土病若与
之以酸，酸味属肝，恐木□土也，故脾病则禁酸。肺金病若与之以苦，苦味属火，恐
□金也，故肺病则禁苦。肾水病若与之以甘，甘能补脾，脾主□水，故肾病则禁甘。
@@@
春不食肝，夏不食心，秋不食肺，冬不食肾，四季不食脾。辩曰：春不食肝者，为肝
气王，脾气败，若食肝则又补肝，脾气败尤甚，不可救。又肝王之时，不可死气入肝
，恐伤魂也。若非王时，即虚，以肝补之，佳。余藏准此。
【注】
此言四时，有宜食，有不宜食者。如春为肝王，则脾弱，故宜食脾，而不宜食肝，若
食肝，则肝益王，而脾更弱，故曰：不可救。又云：肝王之时，不可以死气入肝，即
『内经』毋伐天和之意。若伐天和，则伤肝，肝主魂，恐复伤魂也。若非王时，即虚
，虚则以肝补肝，故谓之佳，余藏准此。
@@@
凡肝藏自不可轻啖，自死者弥甚。
【注】
谓诸畜兽临杀之时，心有所惊，肝有所忿，食之俱不利，故曰：不可轻啖，如兽自死
者，必中毒而死，更不可食也。
@@@
凡心皆为神识所舍，勿食之，使人来生复其对报矣。
【注】
人与物虽别，而贪生畏死之心则一也，惟其心为神识所舍，故曰：勿食之
@@@
凡肉及肝落地不□尘土者，不可食之。
猪肉落水浮者，不可食。
诸肉不干，火炙而动，见水自动者，不可食之。
六畜肉，热血不断者，不可食之。
诸五藏及鱼，投地尘土不污者，不可食之。
【注】
以上五条，皆怪异非常，必不可食之。
@@@
诸肉及鱼，若狗不食、鸟不啄者，不可食之。
【注】
凡禽兽不食之肉，必有毒，不可食之。
@@@
肉中有如朱点者，不可食之。
【注】
朱点恶血所聚，此色恶不食也。
@@@
父母及本身所属之相，不可食，食之令人神魂不安。
【注】
此为仁人孝子之心也。
@@@
食肥肉及热羹，不可饮冷水。
【注】
食肥肉热羹后，继饮冷水，冷热相搏，腻膈不行，不腹痛吐利，必成痞变积，慎之慎
之。
@@@
秽饮馁肉臭鱼，食之皆伤人。
【注】
言败腐之物，皆不宜食也。
@@@
自死禽兽口闭者，不可食之。
【注】
凡自死之物，其肉皆有毒，口闭则毒不得外泄，切不可食。
@@@
六畜自死，皆疫死，则有毒，不可食之。
【注】
疫毒能死六畜，其肉必有疫毒，故不可食。
@@@
兽自死，北首及伏地者，食之杀人。
【注】
凡兽北向自死，及死不僵而伏地者，食之多杀人。
@@@
食生肉饱，饮乳，变白虫。
【注】
食生肉饱，即饮乳酪，则成湿热，必变生白虫。
@@@
疫死牛肉，食之令病洞下，亦致坚积，宜利药下之。
【注】
疫死牛肉，有毒不可食，食之若洞泻，为其毒自下，或致坚积，宜下药利之。
@@@
脯藏米瓮中有毒，及经夏食之，发肾病。
【注】
脯肉藏米瓮中，受湿热郁蒸之气，及经夏已腐者，食之腐气入肾，故发肾疾。
@@@
治自死六畜肉中毒，用黄蘖捣屑，取方寸匕服。
【注】
六畜自死，肉中有毒，中其毒者，以此方服之，若能解毒也。
@@@
从井中取出两石多灰，用来掩埋病人，从头到脚全部覆盖，水从七窍流出人就能活过来。曾尝试将落水的苍蝇用灰掩埋，它自己就复活了。
【集解】
李氏说：灰具有火生土、土生火的相生之气，用来掩埋病人，则外部温暖卫气，内部渗透排出水湿。所以能使水从七窍流出而使人复活。
大黄（切片，浸泡至煎出汁液）一两 绯帛（烧成灰）如手掌大小 乱发（烧成灰使用）如鸡蛋大小 长期使用的炊单布（烧成灰）一尺 败蒲一把（长三寸） 桃仁（去皮、尖，炒制）四十九个 甘草（炙烤、锉碎）如中指节大小
以上七味药，用童子小便，根据量的多少，煎煮成汤，加入一大盏酒，然后放入大黄，滤去药渣，分三次温服。先锉碎半领败蒲席，煎汤洗浴，用衣被盖覆身体，不久就会通利数次，疼痛处立刻痊愈。如果排泄物和浴水变红，不要奇怪，那就是瘀血。
【注】
外部洗浴以消散瘀血，内部服药以攻下瘀血，这样内外兼治，两全其美。
【集注】
徐彬说：从高处置坠落，治疗原则应当以救损伤筋骨为主。然而突然跌倒的势头，内外的血液必然没有不瘀滞的，瘀血不去，则气机不行，气机不行，则损伤不能痊愈，所以用桃仁、大黄作为逐瘀的主要药物，绯帛是红花之余，乱发是血之余，配合童便来消除瘀血。汤浴能流通周身气血，然而筋骨瘀血必有热气滞郁，所以用炊单布受气最多且易于消散的特性，来散滞通气，顺从其同类之性。加上少许炙甘草，补益中焦并调和诸药。
《金匮要略》第二十四、二十五两门，原本列在卷末，其文字似乎是后人补入的，注释家有的加注、有的删除，但流传已久，难以删去。现在仍附上原文，另列为一篇，以存参考。
凡是饮食滋味，本是用来滋养身体的，但如果食用不当，反而会成为危害。除非是服药炼液之人，否则怎能不饮食呢？切见当时的人不熟悉调养摄生，疾病竞起，如果不是因饮食而生病，想要保全生命，必须知道哪些食物是切忌食用的。所吃的食物味道，有与病情适宜的，有对身体有害的，如果适宜，则有益身体，如果有害则形成疾病，因此导致危险的，通常都难以治疗。凡是煮药取汁来解毒的方法，虽然说是救急，不可热饮，各种毒病遇到热会更严重，应该冷饮它。
@@@
肝病禁食辛味，心病禁食咸味，脾病禁食酸味，肺病禁食苦味，肾病禁食甘味。
【注】
这是说五脏有病，为什么用五味来禁忌呢？肝木生病，如果给它辛味，辛助肺气，恐怕会克制肝，所以肝病禁食辛味。心火生病，如果给它咸味，咸能益水，恐怕水克火，所以心病禁食咸味。脾土生病，如果给它酸味，酸味属肝，恐怕木克土，所以脾病禁食酸味。肺金生病，如果给它苦味，苦味属火，恐怕火克金，所以肺病禁食苦味。肾水生病，如果给它甘味，甘能补脾，脾主克水，所以肾病禁食甘味。
@@@
春季不吃肝脏，夏季不吃心脏，秋季不吃肺脏，冬季不吃肾脏，四季交替之时不吃脾脏。辩解说：春季不吃肝脏，是因为肝气旺盛，脾气虚弱，如果吃肝脏又会补肝，脾气虚弱更加严重，无法挽救。又在肝气旺盛的时候，不能让死气进入肝脏，恐怕伤害魂神。如果不是肝气旺盛的时候，就是肝虚，用肝脏来补益它，很好。其他脏腑以此类推。
【注】
这是说四季，有适宜吃的，有不适宜吃的。如春季为肝气旺盛，则脾气弱，所以适宜吃脾脏（或健脾的食物），而不宜吃肝脏，如果吃肝脏，则肝更旺，而脾更弱，所以说：无法挽救。又说：肝气旺盛的时候，不可以让死气进入肝脏，即《内经》“不要伐天和”的意思。如果伐天和，则伤害肝，肝主魂，恐怕再次伤害魂神。如果不是肝气旺盛的时候，就是肝虚，虚则用肝脏补肝，所以称为好，其他脏腑以此类推。
@@@
凡是肝脏，自己死的绝对不可轻易食用，自死的更加严重。
【注】
说各种畜兽在被杀的时候，心中有所惊恐，肝脏有所愤恨，食用都不利，所以说：不可轻易食用，如动物自己死亡的，必定是中毒而死，更不可食用。
@@@
凡是心脏都是神识所居住的地方，不要吃它，会使人在来世遭受报复。
【注】
人与物虽然不同，但贪生怕死的心是一样的，只因为心脏是神识所居住的地方，所以说：不要吃它。
@@@
凡是肉及肝脏落地后不沾尘土的，不可食用。
猪肉落水浮起的，不可食用。
各种肉不干，用火烤动，见水自动的，不可食用。
六畜的肉，热血不断的，不可食用。
各种内脏及鱼，扔在地上尘土不弄脏的，不可食用。
【注】
以上五条，都是怪异非常，绝对不可食用。
@@@
各种肉及鱼，如果狗不吃、鸟不啄的，不可食用。
【注】
凡是禽兽不吃的肉，必定有毒，不可食用。
@@@
肉中有像朱砂点一样的，不可食用。
【注】
朱点是恶血聚集之处，这种颜色恶劣，不可食用。
@@@
父母及自身所属的相类动物，不可食用，食用了令人神魂不安。
【注】
这是仁人孝子的心思。
@@@
吃肥肉及热羹，不可喝冷水。
【注】
吃肥肉热羹后，接着喝冷水，冷热相搏，腻膈不通，如果不腹痛吐利，必定形成痞块积聚，慎之又慎。
@@@
污秽的水、腐烂的肉、臭鱼，吃了都伤人。
【注】
说腐败的东西，都不宜食用。
@@@
自己死亡的禽兽口闭着的，不可食用。
【注】
凡是自己死亡的东西，其肉都有毒，口闭则毒气不得外泄，切不可食用。
@@@
六畜自己死亡，都是疫病死亡，则有毒素，不可食用。
@@@
野兽自己死亡，头向北及趴在地上的，食用了杀人。
【注】
凡是野兽北向自死，以及死不僵硬而趴在地上的，食用了大多杀人。
@@@
吃生肉吃饱，喝乳酪，变成白虫。
【注】
吃生肉吃饱，就喝乳酪，则成为湿热，必定变生白虫。
@@@
疫病死亡的牛肉，食用了让人患洞泻，也导致坚积，宜用利下药攻下。
【注】
疫病死亡的牛肉，有毒不可食用，食用后如果洞泻，是因为毒气从下排出，或者导致坚积，宜用下药利导它。
【注】
肉干藏在米瓮中，受湿热郁蒸之气，以及经过夏天已腐坏的，食用了腐气入肾，所以发肾病。
@@@
治疗自死六畜肉中毒，用黄柏捣成屑，取一方寸匕服用。
Take more than two *shi* (a unit of volume) of ash from a well, and use it to bury the patient, covering completely from head to foot. When water flows out from the seven orifices, the person will revive. It has been tried on flies that died after falling into water; when buried in this ash, they revived on their own.
[Collected Commentary]
Li said: Ash possesses the generative energy of Fire producing Earth and Earth producing Fire. When used to bury a person, it warms the Wei Qi (Defensive Qi) externally and permeates/drainages dampness internally. Thus, it can cause water to flow out from the seven orifices and bring about revival.
Da Huang (Rhei Radix et Rhizoma), sliced and soaked until decocted into juice, 1 liang. Fei Bo (Burnt Silk Fabric), ash size of a hand. Luan Fa (Burnt Human Hair), size of a chicken egg. Jiu Yong Chui Dan Bu (Burnt Long-used Cooking Cloth), 1 chi. Bai Pu (Dried Cattail Stem), one handful, 3 cun. Tao Ren (Persicae Semen), peeled skin and tip, roasted, 49 pieces. Gan Cao (Prepared Licorice Root), roasted and chopped, size of the middle finger joint.
These seven ingredients are decocted with urine from an uncircumcised boy, according to the quantity needed, until the liquid is formed. Add one large cup of wine, then add Da Huang. Strain the dregs, and divide into three warm doses. First, chop half a lead of old cattail mat, decoct for bathing. Cover the body with clothes and blankets. Soon, there will be several bowel movements, and the pain will immediately cease. If the excrement and bathwater turn red, do not be surprised; this is stasis blood.
[Note]
External bathing dissipates stasis, while internal medication purges stasis. This achieves both benefits.
[Collected Notes]
Xu Bin said: For falls from heights, the treatment principle should primarily focus on rescuing injuries to the sinews and bones. However, due to the sudden impact, blood inside and outside must inevitably become stagnant. If stasis is not removed, Qi cannot circulate; if Qi does not circulate, the injury cannot heal. Therefore, Tao Ren and Da Huang are used as the main agents to drive out stasis. Fei Bo is considered residual of Hong Hua (Safflower), and Luan Fa is residual of blood; combined with Tong Bian (Urine of an Uncircumcised Boy), they eliminate stasis blood. The herbal bath activates Qi and Blood throughout the body. However, stasis blood in sinews and bones often involves stagnation and depression of heat. Therefore, Chui Dan Bu, which absorbs Qi most effectively and is easy to dissolve, is used to dissipate stagnation and promote Qi circulation, following its similar nature. A small amount of Zhi Gan Cao (Prepared Licorice Root) is added to tonify the Middle Jiao and harmonize the various herbs.
The chapters on "Jin Gui Yao Lue" (Essential Prescriptions of the Golden Cabinet) volumes 24 and 25 were originally listed at the end of the scroll. Their text appears to have been added by later authors. Commentators either annotated or deleted them. Since they have been transmitted for a long time, they are difficult to remove. Here, the original text is still attached as a separate section for reference.
All flavors of food and drink are intended to nourish the body. If consumed improperly, they can instead cause harm. Unless one is taking medicinal pills or refining elixirs, how can one avoid eating and drinking? I observe that contemporary people do not pay attention to regulation and preservation, leading to the rise of diseases. If illness arises from diet, to preserve life, one must know what foods are strictly contraindicated. The flavors of food may be suitable for certain conditions or harmful to the body. If suitable, it benefits the body; if harmful, it causes disease. Cases resulting in danger due to this are generally difficult to treat. Regarding decocting herbs to extract juices for detoxification, although this is for emergency rescue, it should not be drunk hot. Various toxic conditions worsen with heat, so they should be drunk cold.
@@@
In Liver diseases, pungent flavors are contraindicated. In Heart diseases, salty flavors are contraindicated. In Spleen diseases, sour flavors are contraindicated. In Lung diseases, bitter flavors are contraindicated. In Kidney diseases, sweet flavors are contraindicated.
[Note]
This explains why five flavors are contraindicated for diseases of the five Zang organs. If Liver Wood disease is treated with Pungent flavor, Pungent assists Lung Qi, which may over-control the Liver; thus, Pungent is contraindicated in Liver disease. If Heart Fire disease is treated with Salty flavor, Salty benefits Water, which may over-control Fire; thus, Salty is contraindicated in Heart disease. If Spleen Earth disease is treated with Sour flavor, Sour belongs to Liver Wood, which may over-control Earth; thus, Sour is contraindicated in Spleen disease. If Lung Metal disease is treated with Bitter flavor, Bitter belongs to Heart Fire, which may over-control Metal; thus, Bitter is contraindicated in Lung disease. If Kidney Water disease is treated with Sweet flavor, Sweet tonifies Spleen Earth, and Earth controls Water; thus, Sweet is contraindicated in Kidney disease.
@@@
Do not eat Liver in Spring, Heart in Summer, Lung in Autumn, Kidney in Winter, and Spleen during the transition seasons of the year. Explanation: Do not eat Liver in Spring because Liver Qi is prosperous and Spleen Qi is weak. Eating Liver would further tonify the Liver, making Spleen weakness even more severe and incurable. Also, when Liver Qi is prosperous, dead Qi should not enter the Liver, lest it damage the Hun (Ethereal Soul). If it is not the time when Liver Qi is prosperous, meaning the Liver is deficient, using Liver to tonify it is good. The same applies to other Zang organs.
[Note]
This states that in the four seasons, some foods are suitable and others are not. For example, in Spring, Liver Qi is prosperous and Spleen is weak, so it is suitable to eat Spleen-related foods (or tonify Spleen) and unsuitable to eat Liver. If Liver is eaten, Liver becomes more prosperous and Spleen weaker, hence described as "incurable." It also says that when Liver Qi is prosperous, one should not allow "dead Qi" to enter the Liver, which aligns with the meaning in the "Nei Jing" (Inner Canon) of "not violating the Harmony of Heaven." Violating this harmony damages the Liver; since the Liver governs the Hun, it risks damaging the Hun again. If it is not the time of prosperity, i.e., deficiency, then tonifying the Liver with Liver is good. The same logic applies to other Zang organs.
@@@
Liver meat from animals that died naturally should never be lightly consumed; self-dead animals are even worse.
[Note]
When livestock are slaughtered, they are startled, and their Livers hold resentment. Consuming such meat is unfavorable. Therefore, it is said not to consume it lightly. Animals that die on their own are likely poisoned and must not be eaten.
@@@
The heart is the residence of the Shen Spirit (Divine Spirit). Do not eat it, as it may cause retribution in future lives.
[Note]
Although humans and animals differ, their desire to live and fear of death are the same. Since the heart is the residence of the Shen Spirit, it is said not to eat it.
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Meat and liver that do not attract dust when dropped on the ground should not be eaten.
Pork that floats when thrown into water should not be eaten.
Meat that is not dry, moves when roasted by fire, or moves automatically when exposed to water should not be eaten.
Meat from the six domestic animals where hot blood continues to flow should not be eaten.
Internal organs and fish that do not stain the dust when thrown to the ground should not be eaten.
[Note]
The above five points are all highly abnormal and absolutely inedible.
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Meat and fish that dogs do not eat and birds do not peck should not be eaten.
[Note]
Meat rejected by poultry and beasts must contain poison and should not be eaten.
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Meat containing spots like cinnabar should not be eaten.
[Note]
Cinnabar-like spots are accumulations of evil blood; such bad color indicates it should not be eaten.
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Animals related to parents or oneself should not be eaten, as doing so unsettles the Shen and Hun.
[Note]
This reflects the mindset of benevolent and filial people.
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After eating fatty meat and hot soup, one should not drink cold water.
[Note]
Drinking cold water after fatty meat and hot soup causes cold and heat to clash, leading to obstruction in the diaphragm. If it does not cause abdominal pain, vomiting, or diarrhea, it will certainly form masses and accumulations. Be extremely cautious.
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Filthy drinks, spoiled meat, and smelly fish are all harmful if eaten.
[Note]
Decayed and putrid substances should not be consumed.
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Birds and beasts that die naturally with closed mouths should not be eaten.
[Note]
For naturally deceased creatures, their meat contains poison. If the mouth is closed, the poison cannot escape outward; it must not be eaten.
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Domestic animals that die naturally are usually victims of epidemics and contain toxins; they should not be eaten.
[Note]
Epidemic toxins kill livestock; their meat necessarily contains epidemic toxins and should not be eaten.
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Beasts that die naturally with heads facing north or lying prone on the ground are lethal if eaten.
[Note]
Beasts that die facing north or lie prone without stiffening upon death are mostly fatal if consumed.
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Eating raw meat until full and then drinking milk or yogurt transforms into white worms.
[Note]
Eating raw meat to satiety followed by milk/yogurt creates damp-heat, which inevitably generates white worms.
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Beef from animals that died of epidemic disease causes severe diarrhea if eaten, and may also lead to hard accumulations. It should be purged with laxative medicines.
[Note]
Beef from epidemic deaths is toxic and inedible. If eaten and causing severe diarrhea, it is because the toxin is being expelled downward. If it leads to hard accumulations, purgatives should be used to drain it.
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Dried meat stored in rice jars contains toxins. Eating it in summer induces Kidney diseases.
[Note]
Dried meat stored in rice jars absorbs damp-heat and muggy air. If eaten after summer decomposition, the putrid Qi enters the Kidneys, causing Kidney diseases.
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To treat poisoning from meat of naturally deceased domestic animals, grind Huang Bo (Phellodendri Cortex) into powder and take one Fang Cun Bi (a square-inch measure) orally.
[Note]
Meat from naturally deceased livestock contains toxins. Those poisoned should take this formula to detoxify.