当归（炒） 乳香 没药 人参（各一钱） 大黄（四钱，蒸） 水蛭（炙黄） 虻虫
（去翅足
，炒，各十四枚）
上为末，炼蜜作丸如梧子大，都作一服，可百丸，五更百劳水下，取下恶物为度。服白
粥十日。百劳水者，用杓扬之百遍，即甘澜水也。
一切劳瘵积滞，不经药而成坏证者，此方主之。
此齐大夫传张仲景之方也。疾不经药而成坏证，则中气尚未坏也，有积滞者，蒸热之久
，内仍干血也。故乳香、没药、大黄、 虫、水蛭，皆消瘀逐败之品。用当归所以生新血，
用人参所以固元气耳。此与 虫丸若合一辙，皆推陈致新之义也。
叙曰∶五疰之说，惟古昔神良之医言之，未登神良之堂鲜不起而笑之矣。呜呼！知鬼神
之原，自昔难之，彼笑者，未必其无见也。盖曰∶拘于鬼神者，不足以言至德云尔。今着六
考
病患颜色、声音、形、证与脉不合于病者，名曰鬼疰，宜此方主之。
鬼疰，是病患为邪鬼所凭而致疾也。颜色不合于病者，面生五色而含愧赧也。声音不合
于病者，语言不伦于理，而涉幽微也。形不合于病者，动摇跳跃而无内热也；证不合于病者，
为患诡异，不合于病情也。脉不合于病者，乍大乍小，乍长乍短也。凡此五者，不必悉备，
但有一焉，便为鬼疰，即邪祟之谓也。然人鬼异途，不相为类，鬼亦何乐于附人哉？能引之
以类，则脱然舍人而就鬼矣。故死人枕，鬼物也，以此物煎汤饮之，则鬼邪触类而出，大泻
数行而愈者势也。此之谓病气衰去，归其所宗。用毕即以其枕送还原处者，一则使邪疰之气
有所根据归，一则勿以疗人而伤鬼也。古有徐嗣伯、刘大用者，常验之矣。志之于后，以便观
者。
徐嗣伯者，刘宋时人，徐文伯之弟也。有人患滞冷，积年不瘥。嗣伯诊之曰∶尸疰也，
当得死人枕煮服之。于是往古冢取枕。枕已一边腐缺，煮服之即瘥。后秣陵人张景，年十五，
腹胀面黄，众医不能疗，以问嗣伯，嗣伯曰∶此石蛔耳，极难疗，当得死人枕煮服之。根据语
煮枕，以汤投之，下蛔虫头坚如石者五升，病即瘥。后沈僧翼患眼痛，又多见鬼物，以问嗣
伯。嗣伯曰∶邪气入肝，可觅死人枕煮服之，服竟可埋枕于故处。如其言又愈。王晏问之曰∶
三病不同，而皆用死人枕而俱瘥者，何也？答曰∶尸疰者，鬼气状而未起，故令人沉滞，得
死人枕促之，魂气飞越，不得复附体，故尸疰可瘥；石蛔者，久蛔也，医疗既癖，蛔虫转坚
，世间药不能遣，所以须鬼物驱之，然后可散，故令煮死人枕也；夫邪气入肝，故使眼痛而
见魍 ，应须鬼物以勾之，故用死人枕也。气因枕去，故复埋于冢间。
宋季韶州南七十里，乡曰古田，有富家妇人抱异疾，常日无他苦，每遇微风吹拂，则股
间有一点奇痒，搔不停手，已而举体皆然。逮于发厥，三日醒，及坐有声如咳，其身乍前乍
后，若摇拽之状，率以百数始定。又经日困卧不知人，累夕方愈，至不敢出户，更十医弗效。
刘大用视之曰∶吾行其证矣，先与药一服，取数珠一串来。病家莫知何用也。当妇人摇动时，
记而数之，觉微减。然后云∶是名鬼疰，因入神庙，为邪鬼所凭，致精采荡越，法当用死人
枕煎汤饮之。既饮，大泻数行，宿 脱然。大用云∶枕用毕，即送还原处，迟留则令人癫狂，
但借其气耳。昆谓二医者，古昔神良之流也，知鬼神之原，故能察识异疾。诸医以口耳之识
，执方以治之，其不效也固宜！
【方剂组成】
当归（炒制）、乳香、没药、人参（各一钱），大黄（四钱，蒸制），水蛭（炙至黄色），虻虫（去除翅膀和足，炒制，各十四枚）。
【制法与服法】
将上述药物研为细末，用炼蜜制成如梧桐子大小的丸药，总量为一服量，约一百丸。在凌晨五更天时，用百劳水送服，以下除体内恶浊之物为度。服药后连续十日食用白粥。所谓百劳水，是用勺子扬动水一百遍制成的，也就是甘澜水。
【主治证候】
一切虚劳瘵病伴有积滞，且因未经恰当治疗而演变为坏证的，此方为主治方。
【方义解析】
这是齐地大夫传承自张仲景的方子。疾病因未经恰当治疗而变成坏证，说明中气尚未败坏；若有积滞，则是长期蒸热导致体内仍有干血。因此，乳香、没药、大黄、虻虫、水蛭，都是消除瘀血、驱逐败血的药物。使用当归是为了生新血，使用人参是为了固护元气。此方与虻虫丸（此处原文似有脱字，结合上下文及《金匮要略》应为“抵当汤”或类似破血逐瘀方，但依原文仅译出“虫丸”，推测指代某含虫类药的方剂，此处保留原意）道理一致，都体现了推陈致新的含义。
【叙曰：关于五疰的论述】
关于五疰的说法，只有古代神妙良医才谈论它，未能进入神妙良医堂奥的人，很少有不站起来嘲笑它的。唉！探究鬼神的本源，自古就难以做到，那些嘲笑的人，未必没有他们的见解。大概意思是：拘泥于鬼神的人，不足以谈论最高的道德罢了。现在著录这六考……
如果病人的面色、声音、形体、证候与脉象不符合其病情，称为鬼疰，适宜用此方主治。
鬼疰，是指病人被邪鬼附身而导致的疾病。
面色不符合病情，表现为面部呈现五色且带有羞愧羞惭之色。
声音不符合病情，表现为言语不合常理，涉及幽深微妙之处。
形体不符合病情，表现为动摇跳跃而没有内热症状；证候不符合病情，表现为患症诡异，不符合一般病情规律。
脉象不符合病情，表现为脉忽大忽小，忽长忽短。
以上五种情况，不必全部具备，只要有一种，就是鬼疰，也就是所谓的邪祟。然而人与鬼是不同的路径，不属于同类，鬼又何必乐于附在人身上呢？如果能用同类事物引导它，它就会脱离人而去依附鬼物。所以死人枕（即死人脑后骨，以半朽者为佳，用完放回原处）是鬼物，用此物煎汤饮用，则鬼邪触类而出，通过几次大幅度的腹泻而痊愈，这是必然的趋势。这就叫病气衰去，回归它所宗奉的本源。用完枕头后将其送回原处，一是使邪疰之气有所归依，二是不用治疗人的方法来伤害鬼。古代有徐嗣伯、刘大用等人，经常验证这一点。记录在后面，以便读者观看。
徐嗣伯是刘宋时期的人，是徐文伯的弟弟。有人患冷积之疾，多年不愈。徐嗣伯诊断说：“这是尸疰，应当找死人枕煮服。”于是前往古墓取来枕头。枕头已经一边腐烂缺损，煮服后即痊愈。后来秣陵人张景，十五岁，腹胀面黄，众医无法治疗，便询问徐嗣伯。徐嗣伯说：“这是石蛔虫，极难治疗，应当找死人枕煮服。”根据语意煮枕，用汤药送下，排出头坚硬如石的蛔虫五升，病即痊愈。后来沈僧翼患眼痛，且多看见鬼物，便询问徐嗣伯。徐嗣伯说：“邪气侵入肝脏，可寻找死人枕煮服，服完后可将枕头埋回原处。”照此办理又痊愈了。王晏问他：“三种病不同，却都用死人枕而都痊愈，为什么呢？”回答说：“尸疰，是鬼气成形但未发作，所以使人沉滞，得到死人枕催促它，魂气飞越，不能再附着身体，所以尸疰可愈；石蛔，是长期的蛔虫，医疗既已形成癖结，蛔虫变得坚硬，世间药物不能驱遣，所以需要鬼物来驱散它，因此煮死人枕；邪气入肝，导致眼痛并看见魍魉，应该需要鬼物来勾引它，所以用死人枕。气随枕头离去，所以又埋在墓间。”
宋代末年，韶州南七十里，有个乡叫古田，有一富家妇人患怪病，平时没有其他痛苦，每当微风吹拂，大腿间就有一点奇痒，搔抓不停，随后全身都这样。等到发作昏厥，三天后才醒，坐起时发出像咳嗽一样的声音，身体忽前忽后，像被摇拽的样子，通常要重复上百次才安定。又过一天困卧不知人事，傍晚才好转，以至于不敢出门，换了十个医生都没效。刘大用诊视后说：“我经历过这种证候，先给一服药，取一串念珠来。”病人家属不知道有什么用。在妇人摇动时，记录下来并数次数，感觉微微减轻。然后说：“这叫鬼疰，因为进入神庙，被邪鬼附身，导致精神魂魄荡然无存，方法应当用死人枕煎汤饮用。”喝完后，大便泻下数次，宿疾突然解除。刘大用说：“枕头用完，立即送还原处，拖延则会令人癫狂，只是借其气息罢了。”我认为这两位医者，是古代神妙良医一类的人，知道鬼神的本源，所以能识别怪异疾病。其他医生凭借口耳相传的知识，拿着固定的方子去治疗，不生效也是理所当然的！
[Composition]
Danggui (Radix Angelicae Sinensis, stir-fried), Ruxiang (Olibanum), Moyao (Myrrha), Renshen (Radix Ginseng) (each 1 qian), Dahuang (Radix et Rhizoma Rhei, steamed) (4 qian), Shuizhi (Hirudo, roasted until yellow), Mengchong (Bombyx or similar insect, wings and feet removed, stir-fried, each 14 pieces).
[Preparation and Administration]
Grind the above herbs into fine powder. Make pills using refined honey, sized like wu-tzu seeds (Cocculus trilobus seeds). The total amount constitutes one dose, approximately 100 pills. Take at the first watch of the night (around 5-7 AM), administered with Bailao Water. Continue taking until foul matter is expelled from the body. For ten days after administration, consume white rice porridge. Bailao Water refers to water that has been stirred vigorously with a ladle one hundred times, also known as Ganlan Water (Gentle Wave Water).
[Indications]
This formula is indicated for all types of consumptive diseases (Lao Zhai) accompanied by stagnation, which have evolved into complicated conditions due to improper or lack of prior treatment.
[Analysis of Formula Principles]
This is a formula inherited from Zhang Zhongjing by physicians in the Qi region. When a disease evolves into a complicated condition due to improper treatment, it indicates that the Middle Qi (Spleen and Stomach energy) has not yet collapsed. If there is stagnation, it implies that prolonged internal heat has resulted in dry blood remaining inside. Therefore, Ruxiang, Moyao, Dahuang, Mengchong, and Shuizhi are all substances that eliminate blood stasis and drive out degenerated blood. Danggui is used to generate new blood, and Renshen is used to consolidate the Primordial Qi (Yuan Qi). This formula aligns with the principle of "pushing out the old to bring forth the new," similar to [Formula Name Missing/Implied: Chong Wan].
[Narrative on the Five Transmission Diseases]
The theory of the Five Transmission Diseases (Wu Zhu) is discussed only by ancient divine and excellent physicians. Those who have not entered the hall of divine excellence rarely fail to stand up and laugh at it. Alas! Investigating the origin of ghosts and spirits has always been difficult. Those who laugh may well have their own insights. It is generally said: "Those who are bound by ghosts and spirits are not worthy of discussing supreme virtue." Now, recording these six examinations...
If a patient's complexion, voice, physical form, symptoms, and pulse do not correspond to the disease, it is called Gui Zhu (Ghost Transmission). This condition should be treated primarily with this formula.
Gui Zhu refers to illness caused by possession by evil spirits.
Complexion not corresponding to the disease manifests as the face showing five colors with an expression of shame and embarrassment.
Voice not corresponding to the disease manifests as speech that is illogical and touches upon obscure and subtle matters.
Physical form not corresponding to the disease manifests as trembling and jumping without internal heat; symptoms not corresponding to the disease manifest as bizarre afflictions that do not fit standard pathological patterns.
Pulse not corresponding to the disease manifests as a pulse that is suddenly large or small, long or short.
Among these five manifestations, it is not necessary for all to be present; if even one is present, it is considered Gui Zhu, also referred to as Xie Sui (Evil Influence). However, humans and ghosts belong to different paths and are not of the same category. Why would ghosts be pleased to possess humans? If they can be guided by similarity, they will leave the human and attach to ghostly objects. Therefore, a Dead Man's Pillow (specifically the occipital bone of a deceased person, preferably half-decayed; return to original place after use) is a ghostly object. Drinking decoction made from this object causes the evil spirits to depart by association. Recovery through several episodes of severe diarrhea is the natural trend. This is described as the pathogenic qi declining and returning to its source. Returning the pillow to its original place after use serves two purposes: first, to provide a basis for the pathogenic qi of transmission to return to; second, to avoid harming the ghosts by using them for human healing. Xu Sibai and Liu Dayong in ancient times frequently verified this. It is recorded here for readers' reference.
Xu Sibai was a person of the Liu Song dynasty, younger brother of Xu Wenbo. A person suffered from cold stagnation for years without recovery. Xu Sibai diagnosed: "This is Shi Zhu (Corpse Transmission). You must obtain a dead man's pillow to boil and take." He went to an ancient tomb to retrieve a pillow. The pillow was already decayed on one side. After boiling and taking it, the patient recovered. Later, Zhang Jing from Maling, aged fifteen, suffered from abdominal distension and yellow complexion. Physicians could not treat him. He asked Xu Sibai. Xu Sibai said: "This is Stone Ascaris (Shi Hui). It is extremely difficult to treat. You must obtain a dead man's pillow to boil and take." Following the instruction, he boiled the pillow and administered the decoction. Five sheng of ascaris worms with heads hard as stone were discharged, and the disease cured. Later, Shen Tengyi suffered from eye pain and often saw ghostly figures. He asked Xu Sibai. Xu Sibai said: "Evil qi has entered the Liver. Seek a dead man's pillow to boil and take. After taking it, bury the pillow in its original place." Following this advice, he recovered again. Wang Yan asked: "These three diseases are different, yet all cured by the dead man's pillow. Why?" He replied: "Shi Zhu is when ghost qi takes shape but has not fully manifested, causing lethargy. The dead man's pillow urges it, causing the soul qi to fly away and preventing re-attachment to the body, thus curing Shi Zhu. Stone Ascaris refers to long-standing ascaris. Medical treatment has formed a mass, and the worms have hardened. Worldly medicines cannot expel them, so ghostly objects are needed to disperse them; hence, boiling the dead man's pillow. Evil qi entering the Liver causes eye pain and seeing wangs (ghosts). Ghostly objects are needed to lure them out; hence, the dead man's pillow. The qi departs with the pillow, so it is buried back in the grave."
In the late Song Dynasty, seventy li south of Shaozhou, there was a township named Gutian. A wealthy woman suffered from a strange illness. Usually, she had no other discomfort. Whenever a slight breeze blew, a point of intense itching appeared between her thighs, requiring constant scratching, which then spread to her whole body. When the episode occurred, she fainted and woke up after three days. Sitting up, she made sounds like coughing, and her body moved forward and backward as if being pulled, repeating this hundreds of times before settling. She would then lie down confused for another day, recovering only by evening. She became afraid to go out. Ten physicians failed to cure her. Liu Dayong examined her and said: "I have encountered this syndrome. Give one dose of medicine first, and bring me a string of prayer beads." The family did not know the purpose. During the woman's tremors, count the movements. When slightly reduced, he said: "This is called Gui Zhu. Because she entered a temple and was possessed by evil spirits, her spirit and essence have scattered. The method is to drink decoction made from a dead man's pillow." After drinking, she had several episodes of severe diarrhea, and the chronic condition was suddenly resolved. Liu Dayong said: "After using the pillow, immediately return it to its original place. Delaying will cause madness. We only borrow its qi." I believe these two physicians were among the ancient divine and excellent doctors. Knowing the origin of ghosts and spirits, they could identify strange diseases. Other physicians, relying on hearsay and fixed formulas, naturally failed.