《服石论》云∶中书侍郎薛曜云∶凡寒食诸法，服之须明节度，明节度则愈疾，失节度
则生病，愚者不可强，强必失身；智者详而服之，审而理之，晓然若秋月而入碧潭，豁然若
春韶而洋冰积实，谓之矣。
凡服五石散及钟乳诸石丹药等，既若失节度，触动多端，发状虽殊，将摄相似，比来人
遇其证，专执而疗之，或取定古法，则与本性有违；或取决庸医，则昧于时候，皆为自忤。
故陶贞白曰∶昔有人服寒食散，捡古法，以冷水淋身满二百罐，登时僵毙。又有取汗不汗，
乃于狭室中四角安火，须臾即殒，据兹将息，岂不由人，追之昔事，守株何甚。
秦承祖论云∶夫寒食之药，故实制作之英华，群方之领袖，虽未能腾云飞骨、练筋骨髓，
至于辅生养寿，无所与让。然水所以载舟，亦所以覆舟；散所以护命，亦所以绝命。其有浮
薄偏任之士，墙面轻信之夫，苟见一候之宜，不复量其夷险，故祸成不测，毙不旋踵。斯药
之精微，非中才之所究也。玄晏雅材将冷，廪丘温 为先，药性本一而二论硕反，今之治者
唯当务寻其体性之本源，其致弊之由善候其盈缩，详诊其大渊采撮二家之意，以病者所便为
节消息斟酌，可无大过。若偏执一论，常守不移，斯胶柱而弹琴，非善调之谓也。
许孝崇论云∶凡诸寒食草石药皆有热性，发动则令人热。便须冷冻饮料、食冷、将息。故称
寒食散。服药恒欲寒食、寒饮、寒衣、寒卧、寒将息，则药气行而得力。若将息热、食热饮、
着热衣、眠卧处热，药气与热气相并壅结于脉中，则药势不行发动，能生诸病、不得力，只
言是本病所发，不知是药气使然。病者又不知是药发动，便谓他病。不知救解，遂致困剧。
然但曾经服乳石药，人有病虽非石发，要当须作带解石治也。
孙思邈论云∶服石人皆须大劳役，四体无得自安。如其不尔，多有发动，亦不得道便恣
意取暖称适已情，必违欲以取寒冻。虽当时不宁，于后在身，多有所益，终无发动之虑也。
人不服石，庶事不佳，恶疮、癣疥、温疫、疟疾，年年恒患，寝食不安。兴居常恶，非止已
事不康生子难育，所以石在身中，万事休泰，要不可服石也。年三十以上，可服石药。若素
肥充，勿服也。四十以上，必须服之。五十以去，可服三年一剂。六十以上，两年可以服一
剂。七十以上，一年可服一剂。人五十以上，精药销歇，服石犹得其力。六十以上转恶，服
石难得力，所以恒须服石。令人手足温暖，骨髓充实，能销生冷，举措经便，复耐寒暑，不
着诸病。
凡服石人，其不得杂食口味，虽百口具陈，终不用重食其肉。诸难既重，必有相贼。聚
积不消，遂动诸石。但知法持心，将摄得所，石药为益，善不可加。
陈延之论云∶服草木之药则速发，须调饮食金石者，则迟起而难息。其始得效者，皆是
草木盛也。金石乃延引日月草木，少时便息。石势犹自未盛，其有病者，不解消息，便谓顿
休。续后更服。或得病痼药微，倍复增石，或便杂服众石，非一也。石之为性，其精华之气
则合五行，乃益五脏；其浊秽便同灰土，但病家血气虚少，不能宣通，更陈瘀，便成坚积。
若其精华气不发，则冷如冰，而病者服之，望石入腹即热，既见未热，服之弥多。既见石不
即效，便谓不得其力，至后发动之日，都不自疑，是石不肯作石消息。便作异治者，多致其
害。
《释慧义论》云∶五石散者，上药之流也。良可以延期养命，调和性理，岂直治病而已
哉。将得其和，则养命瘳疾；御失其道，则夭性，可不慎哉。此是服者之过，非药石之咎也。
且前出诸方，或有不同。皇甫唯欲将冷，廪丘欲得将 石药性热，多以将冷为宜。故士安所
撰，偏行于世。
《夏侯氏论》云∶观世人了不解寒食药意而为节度者，又大误。以不解修误法，安得不
有顿踬耶。遂不思故而其怨咎于药，此药正不宜以病进时服也，当以病退时服之。此药以助
正气为主，病进时则病气强、正气弱，药不能制也。病退则因气强遂扶助之，遂凌病气矣。
空腹及下后不可服。服之滞着曲奥之处积岁不解。服药无冬夏时节也。春秋瘥为佳。
鲁国《孔恂论》云∶寒食药治虚冷特佳。然要在消息精意伺候，乃尽药意。虽本方云极
冷恣水，要当以体中为度。若腹中不能热，心中平定，未觉愦闷，不可便恣冷冻饮料食、食冷
当随药热多少衣服浓薄亦宜然。盛冬之月可 食，餐食后若心中温闷，辄饮少冷水便瘥矣。
如觉药作者，但薄衣行风中亦解。若殊不解，可小洗手足头面，不至浴。当消息体中，慎勿
逆用水也。
《庞氏论》云∶夫寒食药发多在秋冬，秋冬则阳气处内，阴气处外。外寒则热并入，助
药为热也。此其自然发理。若有违犯药忌，亦复用发，消息候察，唯存心精意者也。服药人
多自厌恶烦愦，无神不可信，取其言用加方治也。当用边人之意参之耳。又药多违人性，喜
加迁怒，不可慎从。侍者当犯颜据争，深守所见，亦不可使病患甚恚，用增药动也。
夫药发皆有所由。或以久坐、久语、卧温失食，或以御内不节犯损体实。或劳虑存心、
情意不欢，或以饮酒连日而不盥洗，或以并饮不消停徐为 ，或食饼黍小豆诸热，凡此诸或
皆是发之重诫也。
又，药卧欲得薄衣，亦宜然，犯寒则无中冷之忧，触热则有患祸之累。
诸饮食皆欲冷，唯酒可温耳。诸用水皆欲得新汲井水，不欲大冷水也。食欲数而不欲顿
多，当计一日常数所能食，分昼夜八九下后，饮食犹令小温，于常食数食之后自还如旧。
衣被欲得故絮而使薄，但当益领数。所以尔者，减益故也。若噤战恶寒者，少重其衣被
以温体，人迫挟之，噤不如解，使远去之，过时不去，便助药发也。
曹歙论云∶寒温调适之宜，云诸药 己折。虽有余热，不复堪冷，将适之宜，欲得覆而
不密，常欲得凉而不至于极冷。譬如平人得热，欲得冷凉之，大过即已为病也。故勿得脱衣
露卧，汗出当风也。
有药 者，若寒若热，心腹欲痛满，欲脱衣，欲着衣，衣薄衣浓皆当随觉为度，不可轻
忍也。
凡服寒食散发者，皆宜随所服之人以施方治。人体气之不同者，若土风之殊异也。虽言
为当饮酒，人性本有能不；虽言为当将冷，人体本有耐寒与不耐寒；虽言为当多食饮，食饮
本有多少；虽言为当劳役，人筋KT 本有强弱，又肥充与消瘦，长老与少壮，体中挟他
与不
挟，耐药与不耐药，本体多热与多冷，凡此不可同法而疗也。药发多，多变成百病，苟不
精其曲折，如以粗意投雷，亦由暗历危险其趣巅沛往往是也。
凡寒食药发生百病者，大较坐失之温 也。今者暑热尤不可轻失，温也。
可疑之候云∶咳逆咽痛，鼻中窒塞，清涕出，本皆是中冷之常候也。而散热亦有此诸患
可用饮温酒。冷咳者，得温是其宜也。若是热咳者，酒通寒食散，得酒于理，当瘥和也。
欲分别之者，饮冷转剧。剧者果是冷咳无疑也。饮冷觉佳者，果是药热咳无疑也。
温治之治云∶今举世之人，见药本方，号曰护命神散。登服日盒饭解脱衣被向风，将冷
水自浇灌。夫人体性自有堪冷不堪冷者，不可以一概平也。譬犹万物，匪阳不 而柒与玄水
反当以寒湿为干茂（义），岂可谓不然乎。余服此药，几四十载矣，所治者亦有百数。服药
之日，乃更当增其衣服，扶掖起行，令四体汗出，则营卫，津液津液则诸温热随汗孔而越，
则不复苦烦愦矣。体适津液，自不思水，无事为蛇尽足而强用水。若小烦躁，可渍手巾一枚，
拭热处，小凉则当促起还着衣矣。自于药势已发，可彻向者。始服药重药之衣，其平常所服，
慎不可减也。
凡人体气各有羸虚，虚者恒着巾帽、身袭温裘，风恶忌冷，不得KT KT 如何？一旦
卒释常服？增以冷水浇灌，限漏刻之间。则中冷矣。中冷则成伤寒，壮热如烧，小大惶怖，
不知是伤寒也，皆谓药发耳。遂竟沐浴，空井竭泉，气力盛者有异幸，而其弱劣，于是讫矣。
服药之后，假使头痛壮温，面赤体热，其脉进数，盒饭以伤寒法救之，亦可以桂枝发汗，亦
可针灸，无所拘疑也。
《潘师房救解法》云∶凡石一度发即一倍得力，如不发者，此名无益。若一发后更无诸
病，有病必是石发也。
《皇甫谧节度论》云∶吾观诸服寒食散者，咸言石药沉滞凝着五脏，故积岁不除；草药
轻，浅浮在皮肤，故解散不久其违错草石正等今之失度者，石尚迟缓，草多急疾，而今人利
草惮石者，良有以也。石必三旬，草以日决，如其不便，草可悔止，石不得休故也。然人有
服草散两匕十年不除者，有服石八两终身不发者，虽人性有能否，论药急缓，无以异也。
又，《发动救解法》云∶人将药，但知纯寒用水药，得大益，不知纯寒益动，所以困不
解者，由是失和故也。寒大过致药动者，以温解之。热大过致药动者，以冷解之。常识所由
也，无不得解。
又云∶服寒食散者，唯以数下为急。有 终不下之。必不得生。下后当慎如节度。
又云∶服散不可失食即动，常令胃中有谷，谷强则体气胜，体气胜则药不损人，不可兼
食药，益作常欲得美食，食肥猪、苏脂肥脆者为善。
又云∶河东裴秀彦服药失度，而处三公之尊，已错之后，已不复自知，左右又不解救之。
救之法，但饮冷酒，冷水洗之，用水数百石，寒益甚，逐绝命于水中，良可悼也。夫以十石
焦炭二百斛，水泼之则炭灭矣。药热气虽甚，未如十石之火也。泼之不已，寒足杀人，何怨
于药乎。世之失救者，率多如此，欲服此药者，不唯已自知也。家人大小皆宜习之，使熟解
其法，乃可用相救耳。
又云∶凡有寒食药者，虽素聪明，发皆顽器告喻难晓也。以此死者，不可胜计。急饮三
黄汤下之，得大下即瘥。
《服石论》记载：中书侍郎薛曜说：凡是寒食散的各种服用方法，必须明确掌握节度（服药的剂量、时间及护理规范），明确节度就能治愈疾病，违背节度就会引发疾病。愚笨的人不能强行服用，强行服用必然损害身体；明智的人详细考察后服用，审慎调理，效果明显如同秋月映照碧潭，豁然开朗如同春阳融化冰雪，这才叫作得当。
凡是服用五石散及钟乳等石药丹药，如果失去节度，触动引发的症状多种多样，虽然发作表现不同，但调摄护理的原则相似。近来人们遇到这些证候，专门执着于治疗，有的拘泥于古法，却与患者的本性相违背；有的听从平庸医生的意见，则不明时机，这都是自我抵触的做法。所以陶弘景（陶贞白）说：过去有人服用寒食散，检阅古法，用冷水淋身达二百罐之多，立刻僵硬死亡。又有人为了发汗而不得汗，便在狭小房间的四角生火，片刻便死亡。据此调养休息，难道不是人为造成的吗？追述往事，死守教条太过分了。
秦承祖论述说：寒食散这味药，确实是制作精良的精华，是众多方剂的领袖，虽然不能让人腾云驾雾、脱胎换骨，但在辅助养生、延年益寿方面，无人能与之争锋。然而水能载舟，亦能覆舟；散药能护命，也能绝命。那些轻浮偏执之士，盲目轻信之人，只看到一时的适宜，不再衡量其中的风险，因此灾祸难以预测，死亡转瞬即至。这种药物的精微之处，不是中等才智的人所能探究的。皇甫谧（玄晏）主张用冷，廪丘主张用温，药性本是一样的，两种理论却截然相反。现在的医者只应当致力于探寻其体性的本源，对于导致弊病的原因要善于观察其盈虚变化，详细诊断其深奥的道理，综合两家的意思，以患者感到舒适为准则进行斟酌调节，就可以没有大的过失。如果偏执一家之言，常年坚守不变，这就是胶柱鼓瑟（比喻拘泥成规，不知变通），不叫作善于调理。
许孝崇论述说：凡是各种寒食草石药都有热性，发动时令人发热。就必须用冷冻饮料、吃冷食来调养。所以称为寒食散。服药通常希望冷食、冷饮、冷衣、冷卧、冷调摄，这样药气才能运行并发挥作用。如果调摄过热、吃热饮、穿热衣、睡卧处过热，药气与热气相互搏结壅滞于脉中，那么药势就不能运行发动，会产生各种疾病，药效不得发挥，只说是本病发作，不知道是药气导致的。患者又不知道是药气发动，便以为是其他疾病。不知道解救方法，于是导致病情危重。但是只要曾经服用过乳石药，人即使生病并非石药发动，也一定要当作带有解石药性质的方法来治疗。
孙思邈论述说：服用石药的人都必须从事繁重的劳役，四肢不能安逸。如果不这样做，多有药气发动的情况，也不能说道就随意取暖称心如意，必须违背欲望去接受寒冷冻饿。虽然当时不安宁，但对身体长远来看，多有所益处，最终没有药气发动的忧虑。人不服用石药，许多事情都不佳，恶疮、癣疥、温疫、疟疾，年年常患，寝食不安。起居常常厌恶不适，不仅自身不健康，生子难育，所以石药在身中，万事安宁，但不可服用石药。年三十以上，可以服用石药。如果平时肥胖充实，不要服用。四十岁以上，必须服用。五十岁以上，可以每年服用一剂。六十岁以上，两年可以服用一剂。七十岁以上，一年可以服用一剂。人五十岁以上，精气消耗歇止，服用石药仍能得其效力。六十岁以上情况转差，服用石药难得效力，所以必须常服石药。使人手足温暖，骨髓充实，能消化生冷食物，举止便利，又能耐寒暑，不患各种疾病。
凡是服用石药的人，不得杂食美味厚味，虽然很多人陈述，终究不要重复食用肉类。诸种禁忌既已重视，必有相互克制。积聚不消，于是触动诸石。只要懂得依法持心，调养得当，石药就有裨益，善莫大焉。
陈延之论述说：服用草木药则见效快，需要调理饮食的金石药，则起效慢且难平息。刚开始见效的，都是草木药盛行的结果。金石药则拖延日月，草木药少时便平息。石势还未盛大，如果有病人，不懂得消息调节，便以为突然停止。随后再次服用。或者得病顽固药力微弱，加倍增加石药，或者混杂服用多种石药，不止一种。石药的性质，其精华之气符合五行，能补益五脏；其浊秽部分就像灰土，只是病人血气虚弱，不能宣通，更加陈瘀，便成为坚积。如果精华气不发动，则冷如冰，而病人服用它，希望石头入腹立即发热，既然见不到发热，服用得更多。既然见到石药不立即见效，便认为不得力，到了后来发动的日子，都不自己怀疑，认为是石药不肯起作用。采取其他治疗方法，多导致危害。
《释慧义论》说：五石散属于上等的药物。确实可以延长寿命、保养性命，调和性情理趣，岂止是治病而已呢。得到它的和谐，就能养命治病；使用失当，就会夭折性命，能不谨慎吗？这是服用者的过错，不是药石的罪过。况且前面列出的各方，有的不同。皇甫谧只主张用冷，廪丘主张用温。石药性热，多用用冷为宜。所以葛洪（字稚川，号抱朴子，此处“士安”疑为传抄错误或指代他人，依文意理解为推崇某家观点者，原文作“士安所撰”，通常指嵇康或相关注家，此处保留原意）所撰写的，偏行于世。
《夏侯氏论》说：观察世人都不懂寒食药的意思而作为节度的，又大错特错。因为不懂修正错误的方法，怎么能不跌倒呢。于是也不思考原因而怨恨责怪药，这药正不应当在病势进展时服用，应当在病势衰退时服用。这药以扶助正气为主，病势进展时则病气强、正气弱，药不能制约。病势衰退则因正气强遂扶助它，于是压制病气了。空腹及泻下后不可服用。服用会滞留在隐蔽之处多年不解。服药没有冬夏时节之分。春秋病愈后为佳。
鲁国孔恂论述说：寒食药治疗虚冷特别佳。关键在于精细地消息调节、伺候药情，才能尽药之意。虽然本方说极冷恣意饮水，但要以体内感觉为度。如果腹中不能热，心中平定，未觉烦闷，不可以就恣意喝冷冻饮料吃冷食。应当根据药热的多少决定衣服的浓薄也适宜。盛冬之月可以吃，餐食后如果心中温闷，稍微喝点冷水就好了。如果觉得药气发动，只要在风中薄衣行走也能化解。如果特别不缓解，可以稍微洗手足头面，不必洗澡。应当观察体内情况，千万不要逆用水（冷水）。
《庞氏论》说：寒食药发动多在秋冬，秋冬则阳气在内，阴气在外。外寒则热并入，助药为热。这是自然的发病机理。如果有违犯药忌，也会再次发动，消息观察，只有用心精细的人才能做到。服药人多自厌恶烦闷，无神志不清不可信，取其言语用来加方治疗。应当参考旁人的意见。又药多违人性，喜欢加上迁怒，不可不慎从。侍奉者应当犯颜据争，坚守所见，也不可让病患非常愤怒，用以增加药动。
凡药发都有缘由。有的因为久坐、久语、卧温失食，有的因为房事不节犯损体实。有的因为劳虑存心、情意不欢，有的因为饮酒连日而不盥洗，有的因为并饮不消停徐为（此处原文可能有缺漏或衍文，意指饮食不当），或食饼黍小豆诸热，凡此种种皆是发动的重诫。
另外，药卧想要薄衣，也应当如此，犯寒则没有中冷的担忧，触热则有患祸的累赘。
诸饮食都要冷，只有酒可以温。诸用水都要新汲井水，不要大冷水。食欲数而不欲顿多，应当计算一天日常数所能吃的，分昼夜八九次，之后饮食仍令小温，在常食数食之后自然恢复旧状。衣被想要旧絮而使薄，但应当增加领口层数。之所以这样，是为了减少增益的缘故。如果寒战恶寒者，稍微加重衣被以温体，人迫挟之，寒战不如解开，使其远离，过时不去，便助药发也。
曹歙论述说：寒温调适的适宜，说诸药已经折损。虽然有余热，不能再受冷，调适的适宜，想要覆盖而不严密，常想要凉而不至于极冷。譬如平人得热，想要冷凉之，大过即为病。所以不要脱衣露卧，汗出当风。
有药气发动者，若寒若热，心腹想要痛满，想要脱衣，想要着衣，衣薄衣浓都应当随感觉为度，不可轻忍。
凡是服用寒食散发者，都应当随所服之人以施方治。人体气质的不同，如同土风的殊异。虽然说应当饮酒，人性本来有能喝与不能喝的；虽然说应当用冷，人体本来有耐寒与不耐寒的；虽然说应当多食饮，食饮本来有多少的；虽然说应当劳役，人筋骨本来有强弱，又肥充与消瘦，长老与少壮，体中挟他病与不挟他病，耐药与不耐药，本体多热与多冷，凡此不可同法而疗。药发多，多变成百病，如果不精通其曲折，如以粗意投雷，也由暗历危险其趣巅沛往往是也。
凡是寒食药发生百病的，大致是坐失温养之宜。今者暑热尤不可轻失温养。
可疑之候说：咳逆咽痛，鼻中窒塞，清涕出，本都是中冷的常候。而散热也有此诸患，可用饮温酒。冷咳者，得温是其宜。若是热咳者，酒通寒食散，得酒于理，当瘥和。想要分别的，饮冷转剧。剧者果是冷咳无疑。饮冷觉佳者，果是药热咳无疑。
温治之治说：当今举世之人，见药本方，号称护命神散。登服日盒饭解脱衣被向风，将冷水自浇灌。夫人体性自有堪冷不堪冷者，不可以一概平也。譬犹万物，匪阳不荣而柒与玄水反当以寒湿为干茂（义），岂可谓不然乎。余服此药，几四十载矣，所治者亦有百数。服药之日，乃更当增其衣服，扶掖起行，令四体汗出，则营卫，津液津液则诸温热随汗孔而越，则不复苦烦愦矣。体适津液，自不思水，无事为蛇尽足而强用水。若小烦躁，可渍手巾一枚，拭热处，小凉则当促起还着衣矣。自于药势已发，可彻向者。始服药重药之衣，其平常所服，慎不可减也。
凡人体气各有羸虚，虚者恒着巾帽、身袭温裘，风恶忌冷，不得KT KT 如何？一旦卒释常服？增以冷水浇灌，限漏刻之间。则中冷矣。中冷则成伤寒，壮热如烧，小大惶怖，不知是伤寒也，皆谓药发耳。遂竟沐浴，空井竭泉，气力盛者有异幸，而其弱劣，于是讫矣。
服药之后，假使头痛壮温，面赤体热，其脉进数，盒饭以伤寒法救之，亦可以桂枝发汗，亦可针灸，无所拘疑也。
《潘师房救解法》说：凡石一度发即一倍得力，如不发者，此名无益。若一发后更无诸病，有病必是石发也。
《皇甫谧节度论》说：我观察诸服寒食散者，咸言石药沉滞凝着五脏，故积岁不除；草药轻，浅浮在皮肤，故解散不久其违错草石正等今之失度者，石尚迟缓，草多急疾，而今人利草惮石者，良有以也。石必三旬，草以日决，如其不便，草可悔止，石不得休故也。然人有服草散两匕十年不除者，有服石八两终身不发者，虽人性有能否，论药急缓，无以异也。
又，《发动救解法》说：人将药，但知纯寒用水药，得大益，不知纯寒益动，所以困不解者，由是失和故也。寒大过致药动者，以温解之。热大过致药动者，以冷解之。常识所由也，无不得解。
又说：服寒食散者，唯以数下为急。有终不下之。必不得生。下后当慎如节度。
又说：服散不可失食即动，常令胃中有谷，谷强则体气胜，体气胜则药不损人，不可兼食药，益作常欲得美食，食肥猪、苏脂肥脆者为善。
又说：河东裴秀彦服药失度，而处三公之尊，已错之后，已不复自知，左右又不解救之。救之法，但饮冷酒，冷水洗之，用水数百石，寒益甚，逐绝命于水中，良可悼也。夫以十石焦炭二百斛，水泼之则炭灭矣。药热气虽甚，未如十石之火也。泼之不已，寒足杀人，何怨于药乎。世之失救者，率多如此，欲服此药者，不唯已自知也。家人大小皆宜习之，使熟解其法，乃可用相救耳。
又说：凡有寒食药者，虽素聪明，发皆顽器告喻难晓也。以此死者，不可胜计。急饮三黄汤下之，得大下即瘥。
The *Treatise on Taking Minerals* records: Xue Yao, Vice Director of the Secretariat, stated: Regarding all methods of taking Hanshi San (Cold Food Powder), one must clearly grasp the "Jiedu" (dosage, timing, and nursing regulations). Clear Jiedu can cure diseases, while violating Jiedu will induce illnesses. Foolish people should not force themselves to take it; forcing it will inevitably damage the body. Wise people examine it in detail before taking it and regulate it prudently. The effect is clear as the autumn moon reflecting in a green pool, and sudden as spring sunshine melting accumulated ice. This is called appropriate.
Whenever taking Wushi San (Five Minerals Powder) and mineral pills such as Zhongru (Tridacna Shell/Conch Pearl preparations), if Jiedu is lost, the triggers are manifold. Although the symptoms of onset differ, the principles of care are similar. Recently, when encountering these syndromes, people have specialized in treating them. Some adhere strictly to ancient methods, which contradict the patient's constitution; others rely on mediocre physicians, missing the right timing. Both approaches lead to self-contradiction. Therefore, Tao Hongjing (Zhenbai) said: In the past, someone took Hanshi San, consulted ancient methods, and poured cold water over their body two hundred jars' worth, resulting in immediate rigidity and death. Another person, unable to sweat, placed fires in the four corners of a narrow room, dying within moments. Based on this regulation, is it not man-made? Reflecting on past events, sticking to dogma is excessive.
Qin Chengzu discussed: Hanshi San is indeed the essence of refined preparation and the leader among prescriptions. Although it cannot enable one to fly or transform bones and marrow, in assisting life and nurturing longevity, no one can rival it. However, water can carry a boat but also capsize it; the powder can protect life but also end it. Those who are frivolous and biased, or those who believe blindly without basis, seeing only temporary suitability without weighing risks, face unpredictable disasters and death in an instant. The subtlety of this medicine is beyond the comprehension of average intellects. Huangfu Mi (Xuan Yan) advocated using cold, while Linqiu advocated using warmth. The nature of the medicine is one, yet the theories are opposite. Current physicians should strive to explore the origin of its nature, observe the causes of弊端 (dysfunction) through盈缩 (excess and deficiency), and diagnose deeply. Synthesizing both views, adjusting based on what suits the patient, avoids major errors. Adhering rigidly to one theory is like tuning a zither by gluing the bridges (rigid adherence); it is not good regulation.
Xu Xiaochong discussed: All Hanshi herbal and mineral medicines have hot properties. When activated, they cause heat. One must use frozen drinks, eat cold food, and regulate with coldness. Hence it is called Hanshi San. After taking the medicine, one should desire cold food, cold drinks, cold clothing, cold sleeping, and cold regulation, so that the medicinal qi can circulate and be effective. If regulation is too hot—eating hot drinks, wearing hot clothes, sleeping in hot places—the medicinal qi merges with heat, stagnating in the vessels. The medicinal power fails to activate, causing various diseases and ineffectiveness. Patients may think it is the original disease, not realizing it is caused by the medicinal qi. They may not realize the medicine is activating and mistake it for another illness. Without knowing how to resolve it, the condition becomes critical. However, anyone who has taken mineral milk medicines must treat any illness as if it involves resolving the minerals.
Sun Simiao discussed: Those taking mineral medicines must engage in heavy labor; the limbs must not remain at ease. Otherwise, activation often occurs. One must not seek warmth to satisfy desires but must endure cold against one's wishes. Although uncomfortable initially, it benefits the body long-term and prevents future activation. People not taking minerals suffer from poor health, suffering from malignant sores, tinea, warm epidemics, and malaria annually, with disturbed sleep and appetite. Living conditions are unpleasant, health declines, and childbearing is difficult. Thus, having minerals in the body brings peace, yet one must not take them. Those over thirty may take mineral medicines. If naturally obese and robust, do not take them. Those over forty must take them. Those over fifty may take one dose per year. Those over sixty may take one dose every two years. Those over seventy may take one dose per year. After fifty, essence declines; taking minerals still yields efficacy. After sixty, efficacy diminishes, so constant use is needed to keep hands and feet warm, fill the marrow, digest raw/cold foods, facilitate movement, resist cold/heat, and prevent diseases.
Those taking minerals must avoid rich flavors. Despite many warnings, one must not repeatedly eat meat. Various taboos interact; accumulation not resolved triggers the minerals. Only by following the law mentally and regulating properly does the mineral medicine benefit greatly.
Chen Yanzhi discussed: Herbal medicines act quickly; mineral medicines require dietary regulation, acting slowly and hard to subside. Initial effects are due to herbs. Minerals drag on for days/months; herbs subside quickly. If the mineral power is not yet strong, and patients do not understand regulation, thinking it stopped suddenly, they may re-dose. Or, if the disease is stubborn and the medicine weak, they increase the mineral dose or mix various minerals. The essence of minerals aligns with the Five Elements, benefiting the Zang organs; the turbid part is like ash. If the patient's blood and qi are deficient and cannot circulate, stasis forms hard accumulations. If the essence does not activate, it feels cold as ice. Patients expect heat upon ingestion; seeing no heat, they take more. Seeing no immediate effect, they doubt its power. Later, when it activates, they don't suspect the mineral. Taking other treatments causes harm.
*Master Huiyi's Treatise* states: Wushi San is a superior medicine. It extends life, nurtures destiny, and harmonizes temperament, not just curing disease. Obtaining its harmony cures illness; misusing it shortens life. Is this not cautious? This is the user's fault, not the medicine's. Previous formulas vary. Huangfu Mi wanted cold; Linqiu wanted warmth. Since minerals are hot, cold is generally suitable. Thus, Shi An's writings became popular.
*Mr. Xiahou's Treatise* observes: Many people misunderstand Hanshi medicine and fail to regulate, leading to great error. Not correcting mistakes leads to stumbling. Blaming the medicine is wrong; it should not be taken when the disease is advancing, but when receding. The medicine supports righteous qi. When disease advances, pathogenic qi is strong and righteous qi weak; the medicine cannot control it. When disease recedes, righteous qi strengthens and supports the body, suppressing pathogenic qi. Do not take on an empty stomach or after purging. It sticks in hidden areas for years. No seasonal restriction; spring/autumn recovery is best.
Kong Xun of Lu State discussed: Hanshi medicine treats deficiency-cold excellently. Key is precise regulation. Although the formula says drink cold water freely, base it on internal sensation. If abdomen is not hot, mind is calm, no dizziness, do not force cold drinks/food. Dress according to medicinal heat. In deep winter, eat normally; if chest feels warm/stuffy, drink little cold water. If medicine activates, walk in wind with thin clothes. If unresolved, wash hands/feet/head, do not bathe. Observe the body; do not oppose with cold water.
*Mr. Pang's Treatise* states: Hanshi medicine activates mostly in autumn/winter. Yang is inside, Yin outside. External cold pushes heat inward, aiding medicinal heat. This is natural. Violating taboos causes re-activation. Careful observation is key. Patients often feel irritable/dizzy; do not trust their words blindly. Use advice from others. Medicine goes against human nature, causing anger. Attendants must argue firmly, hold their ground, and not let the patient become angry, increasing activation.
Activation has causes: sitting too long, talking too much, sleeping warm, losing food, sexual excess, mental stress, unhappiness, drinking continuously without washing, improper eating, or eating hot foods like cakes/millet/red beans. These are serious warnings.
Sleeping with medicine requires thin clothes. Cold prevents internal chill; heat causes disaster.
Diet should be cold; wine can be warm. Water should be fresh well water, not overly cold. Eat small frequent meals, not large ones. Calculate daily intake, divide into 8-9 times day and night. Keep food slightly warm. Restore normal diet gradually. Bedding should be old cotton, thin, but add layers to the collar. If shivering/chills, add weight to bedding to warm the body. If forced, shivering worsens; remove obstruction. If not removed, it aids activation.
Cao Xi discussed: Regulation of cold/warmth is suitable. Medicines are balanced. Though residual heat exists, one cannot bear cold. Regulation should cover but not seal tightly. Desire coolness but not extreme cold. Like a healthy person with heat seeking coolness; excess becomes disease. Do not sleep naked exposed to wind when sweating.
If medicine activates, feeling cold or hot, abdominal pain/fullness, wanting to undress or dress, thin or thick clothes should follow sensation. Do not endure lightly.
For Hansen San activation, treatment must suit the individual. Human qi varies like regional winds. Some can drink alcohol, some cannot. Some tolerate cold, some do not. Some eat much, some little. Some handle labor, some do not. Some are strong, some weak. Some fat, some thin. Some old, some young. Some have other ailments, some do not. Some tolerate medicine, some do not. Some are hot-natured, some cold. All cannot be treated equally. Activation turns into hundreds of diseases. Without understanding nuances, treating roughly is like throwing oneself into thunder; navigating danger blindly often leads to ruin.
Hanshi medicine causing hundreds of diseases is largely due to losing warmth/nourishment. Summer heat makes this loss even more dangerous.
Suspicious symptoms: coughing, sore throat, nasal congestion, clear runny nose. These are usually signs of internal cold. Heat dispersion can also cause these. Warm wine can be drunk. For cold cough, warmth is suitable. For hot cough, wine helps disperse Hanshi San; theoretically, it should heal. To distinguish: if cold drink worsens, it is definitely cold cough. If cold drink improves, it is definitely medicinal heat cough.
Warm Treatment: Everyone sees the formula calling it "Life-Protecting Divine Powder." On the day of taking, they strip clothes, face the wind, and pour cold water. Humans vary in cold tolerance; one size does not fit all. Like all things, without sun they do not flourish. Using cold/wet as primary is problematic. I took this medicine for nearly 40 years, treating hundreds. On the day of taking, one should *add* clothes, support walking, induce sweating in four limbs. Then Ying and Wei circulate, fluids flow, and heat exits through pores, relieving irritability. With proper fluids, one does not crave water. Do not force water like adding legs to a snake. If slightly irritable, soak a towel, wipe hot spots. When slightly cool, put clothes back on. Once medicine activates, change previous habits. Do not reduce usual warm clothes when starting heavy doses.
Human qi varies in weakness. Weak people wear hats/furs, fear wind/cold. How can one suddenly stop usual habits and pour cold water in a short time? Internal chill ensues. Chill becomes Shanghan (Cold Damage), high fever like burning, terror. Not knowing it is Shanghan, they think it is medicine activation. They bathe, draining energy. Strong survive by luck; weak perish.
After taking medicine, if headache, fever, red face, hot body, rapid pulse occur, treat as Shanghan. Guizhi Tang (Cinnamon Twig Decoction) for sweating, or acupuncture/moxibustion. No hesitation.
*Pan Shifang's Rescue Method* states: Each activation increases potency. No activation means no benefit. If no other diseases after activation, any illness is likely mineral activation.
*Huangfu Mi's Jiedu Treatise*: I observe users say minerals sink into Zang organs, lingering for years; herbs are light, floating in skin, resolving quickly. Errors in herb/mineral use are equal. Now, those who prefer herbs fear minerals because minerals are slow (30 days), herbs fast (days). If inconvenient, herbs can be stopped; minerals cannot rest. Some take herb powder for 10 years without result; some take 8 liang of minerals lifelong without activation. Human capacity varies, but speed difference is inherent.
*Activation Rescue Method*: Users know pure cold water helps, but pure cold also moves qi. Failure to resolve is due to imbalance. Excessive cold activation resolves with warmth. Excessive heat activation resolves with cold. Common sense applies; resolution is possible.
Also: Purging is urgent. If never purged, death is certain. Purge carefully according to Jiedu.
Also: Do not take powder on empty stomach. Keep grain in stomach. Strong grain wins body qi; strong body qi prevents medicine damage. Eat well, especially fatty pork and Perilla oil.
Also: Pei Xiu of Hedong took powder improperly, held high office, lost sanity, no rescue. Rescue method: cold wine, cold water wash, hundreds of stones of water. Cold increased, died in water. Sad. Ten stones of charcoal, 200 hu, water extinguishes it. Medicine heat is less than fire. Pouring water kills via cold, not medicine. Most failures are like this. Families must learn rescue methods.
Also: Even smart people, when activated, become dull/confused. Deaths are countless. Urgently drink Sanhuang Tang (Three Yellow Decoction) to purge. Heavy purging heals.