白术（炒） 青木香 乌犀角 香附子（炒，去毛） 丁香 朱砂（研，水飞） 诃黎
勒（煨
，去皮） 白檀香 安息香（另为末，无灰酒一升熬膏） 麝香（研） 荜茇 龙脑（研） 沉
香（各
二
苏合香油（入安息香膏内）
蜜丸蜡固听用。
古称尸疰有五，飞尸、遁尸、风尸、沉尸、注尸也，宜此方主之。
《本事》云∶飞尸者，游走皮肤，穿脏腑，每发刺痛，变作无常。遁尸者，附骨入肉，
攻凿血脉，每发不可得近，见尸丧、闻哀哭便发。风尸者，淫濯四肢，不知痛之所在，每发
昏沉，得风雪便作。沉尸者，缠骨结脏，冲心胁，每发绞切，遇寒冷便发。注尸者，举身沉
重，精神错杂，常觉昏废，每节气至，辄变大恶。是方也，香能辟邪恶，故用沉、檀、脑、
麝、安息、薰陆、苏油、青木、香附。温能壮胃气，故用荜茇、丁香。朱能辟鬼魅，故用朱
砂。甘能守中气，故用白术。酸能致新液，故用诃黎。犀能主虫疰，故用生犀。互考见中风
门。
昔徐嗣伯用死人枕，取半朽者，用毕曰复埋故处。师云∶天灵盖非出《神农本经》，不
得已而用，则取年深渍朽者，均之仁人之言也。盖医，仁术也，使其明而利人，幽而祸鬼，
如阴责何？故昔人推此心以及物，凡于药内宜用禽虫之类，皆取自死者，如用龟板而曰败龟
板是也。孙真人曰∶杀生以求生，去生益远。皆所以全此心之仁也。近世术家有导取红铅者，
使童女内服壮阳泄阴之药，外用异术以取之，往往致瘵，是杀人而疗人也，岂同仁之德耶！
白术（炒制） 青木香 乌犀角 香附子（炒制，去毛） 丁香 朱砂（研细，水飞法处理） 诃黎勒（煨制，去皮） 白檀香 安息香（另研为末，用一升无灰酒熬成膏） 麝香（研细） 荜茇 龙脑（研细） 沉香（各二两） 苏合香油（加入安息香膏内）
用蜂蜜制成丸药，用蜡封固，听候使用。
古时候称尸疰有五种，即飞尸、遁尸、风尸、沉尸、注尸，此方主治这些病症。
《本事方》记载：飞尸，游走于皮肤之间，穿透脏腑，每次发作时感到刺痛，变化无常。遁尸，附着在骨骼肌肉中，攻冲血脉，每次发作时让人无法靠近，见到丧葬或听到哀哭就会发作。风尸，淫溢于四肢，不知道疼痛的具体位置，每次发作时昏沉，遇到风雪天气就会发作。沉尸，缠绕骨骼结聚脏腑，冲击心胁，每次发作时绞痛剧烈，遇到寒冷天气就会发作。注尸，全身沉重，精神错乱，常常觉得昏废，每到节气交替之时，往往出现严重的恶化。这个方剂中，香气能辟除邪恶，所以用了沉香、檀香、龙脑、麝香、安息香、薰陆香、苏合油、青木香、香附。温性能壮胃气，所以用了荜茇、丁香。朱砂色红能辟鬼魅，所以用了朱砂。甘味能守中气，所以用了白术。酸味能生津液，所以用了诃黎勒。犀角能主治虫疰，所以用了生犀角。互相参考见中风门。
从前徐嗣伯使用死人枕，选取半腐朽的，用完后再埋回原处。师父说：天灵盖并非出自《神农本草经》，不得已而用时，则选取年代久远、浸泡腐朽的，这也算是仁人的言论吧。大概医学是仁术，如果让它明利于人，暗祸于鬼，那对阴间责备该怎么办呢？所以古人推己及物，凡是药物中应该使用禽虫类的，都取自已死的动物，比如使用龟板时说败龟板就是如此。孙思邈说：杀生以求生，离生的道理越远。这都是为了保全内心的仁爱。近代有些术士有提取红铅的方法，让童女内服壮阳泄阴的药物，外用奇异法术来提取，往往导致疾病，这是杀人来疗病，哪里符合仁爱之德呢！
Bai Zhu (Atractylodis Rhizoma, stir-fried) Qing Mu Xiang (Linderae Radix) Wu Xi Jiao (Rhinocerotis Cornu, black) Xiang Fu Zi (Cyperi Rhizoma, stir-fried, remove hairs) Ding Xiang (Caryophylli Flos) Zhu Sha (Cinnabaris, ground, water-floating method) He Li Le (Terminaliae Chebulae Fructus, baked, peel removed) Bai Tan Xiang (Santalum Album Lignum) An Xi Xiang (Styrax Resina, separately ground into powder, boiled into paste with one sheng of unadulterated wine) She Xiang (Moschus, ground) Bi Bo (Piperis Longi Fructus) Long Nao (Borneolum Syntheticum, ground) Chen Xiang (Aquilariae Lignum Resinatum) [each two liang] Su He Shi You (Styrax Oil, added into An Xi Xiang paste)
Made into honey pills, sealed with wax, for use as needed.
In ancient times, it was said that "Shi Zhu" (Corpse Transmission Disease) has five types: Fei Shi (Flying Corpse), Dun Shi (Escaping Corpse), Feng Shi (Wind Corpse), Chen Shi (Sinking Corpse), and Zhu Shi (Injecting Corpse). This formula is indicated for these conditions.
*Ben Shi Fang* states: Fei Shi wanders in the skin and muscles, penetrates the zang-fu organs, causes stabbing pain upon onset, and changes unpredictably. Dun Shi attaches to bones and flesh, attacks blood vessels; upon onset, people cannot approach, and it is triggered by seeing funerals or hearing crying. Feng Shi overflows in the four limbs, making the location of pain unknown; upon onset, there is drowsiness, triggered by wind and cold weather. Chen Shi entangles bones and accumulates in zang-fu, rushes to the heart and hypochondrium; upon onset, there is severe twisting pain, triggered by cold weather. Zhu Shi causes heaviness of the whole body, mental confusion, and a constant feeling of stupor; at each solar term transition, serious deterioration often occurs.
This formula uses aromatic substances to repel evil influences, hence using Chen Xiang, Tan Xiang, Long Nao, She Xiang, An Xi Xiang, Xun Lu Xiang (Olibanum), Su He Shi You, Qing Mu Xiang, and Xiang Fu Zi. Warming properties strengthen stomach qi, hence using Bi Bo and Ding Xiang. Cinnabar's red color repels ghosts, hence using Zhu Sha. Sweet taste secures middle qi, hence using Bai Zhu. Sour taste generates new fluids, hence using He Li Le. Rhinoceros horn treats insect-related transmission diseases, hence using raw Xi Jiao. Refer to the Stroke section for cross-references.
In the past, Xu Sibai used pillows made from dead people, selecting those half-rotted, and after use, buried them back in their original place. The Master said: Tian Ling Gai (Calvaria Humana) does not appear in *Shen Nong Ben Cao Jing*. If used out of necessity, one should select those aged and soaked/rotted. This can be considered the words of a benevolent person. Medicine is indeed a benevolent art. If it benefits people in the light but harms spirits in the dark, how should one respond to accusations from the underworld? Therefore, ancients extended this compassion to all things. Whenever animal parts were needed in prescriptions, they took them from already deceased animals. For example, using Gui Ban (Testudinis Carapax et Plastrum) specifically referred to "Bai Gui Ban" (decayed turtle shell). Sun Simiao said: "Killing life to seek life moves further away from the principle of life." All these practices aim to preserve the benevolence of the heart. In recent times, some practitioners have methods to extract "Hong Qian" (Red Lead/Menstrual Blood), administering aphrodisiacs to young girls and using strange techniques to collect it, often causing consumption disease. This is killing people to treat illness, which certainly does not align with benevolent virtue!