鸡鹅鸭家畜不能飞，其他野禽皆能飞。或曰家畜皆卵内即生毛，故不能飞。野禽皆卵外
生毛，
故能飞。又曰家∶畜雌抱伏，而雄不抱伏，得阴 多，故不能飞。野禽则雌雄皆抱伏，故能
飞也。二说皆通。
凡卵皆白在外而黄在内，及抱成形，则黄变居外，白变居内矣，何以知其然？观夫鸡鹅
鸭，
在壳内生毛者俱黄毛，其飞禽外生毛者，身与吻俱黄可验。此盖太极之前阴包阳，太极之后
阳包阴也。
十二肖属，子为阴极，幽潜隐晦，以鼠配之，鼠藏迹。午为极，显易刚健，以马配之，
马快
行。丑为阴，俯而慈爱，以牛配之，牛舐犊。未为阳，仰而秉礼，以羊配之，羊跪乳。寅为
三阳，阳胜则暴，以虎配之，虎性暴。申为三阴，阴胜则黠，以猴配之，猴性黠。卯酉为日
月二门，二肖皆一窍，兔舐雄毛则孕，感而不交也。鸡合踏而无形，交而不感也。辰巳阳起
而变化，龙为盛，蛇次之，故龙蛇配辰巳。龙蛇者，变化之物也。戌亥阴敛而持守，狗为盛
，猪次之，故狗猪配戌亥。狗猪者，镇静之物也。或云皆取不全之物配肖属者，非也，庶物
万类，岂特十二哉。
毕少董妙于鼎篆，其论水字云∶中间一竖，更不须曲，只是画一坎卦 三耳。余因思张有
妙于
小篆，尝言心字是一个倒火字，岂知心字画一离卦KT 哉？上一点，上一画也，旁二点中二画
也，一钩下一画也。
油绢纸、锻石、麦糠、马矢粪草，皆能出火。
三建虽曰天开于子，地辟于丑，人生于寅。然却但以冬至为一建，小寒为二建，大寒为
三建
也，何以知其然也？盖造历始于冬至，察天气也，候花信之风。始于小寒，察地气也，辨人
身之气。始于大寒，以厥阴为首，察人气也。岂非三建之气，只在于立春之前前也欤。
风雷在天，有声而无形，故假干位戌亥肖属以配之。是以风伯首像犬，雷公首像豕。雨
为坎
，坎中男也，雨师像士子。电、雷光也，对干配震者巽。巽、长女也，电母像妇人，古之卤
簿四神旗皆绘画也。
梓潼文昌君从者，曰天聋，曰地哑，盖帝君不欲聪明之尽用，故假聋哑以寓意，且夫天
地岂可聋哑哉？
佛老有地府十王之说，盖即十干之义。其五称阎罗最尊，位配戊土，居虽故也。其有七
七之
名者，盖取十干循流，至七则克制。且如甲子第一，至第七日遇庚克制。又如庚子第一，至
第
七日遇丙克制，更以十二支论之。一日子，至七日遇午为冲。一日丑，至七日遇未为冲。仿
此，以至易卦以七日来复，则初爻至六爻毕，七日又至于初爻，此亦义也。
或问酒因毒药乌头之类以酿造，故能醉人。客驳之曰∶非也!乌头之类，何尝醉人乎？盖
酒因
米曲相反而成，稻花昼开，麦花夜开，子午相反之义，故酒能醉人。予难之曰∶南方作醋，
亦多米麦而造，缘何醋不醉乎？况又北方有葡萄酒、梨酒、枣酒、枣酒，南方有蜜酒、树汁
酒、椰浆酒，皆得醉人。岂米麦相反而然耶？或人与客咸自愧。因谓之曰∶酒味辛甘，酝酿
米麦之精华而成之者也，至精纯阳，故能走经络而入腠理，酒饮入口，未尝停胃，遍循百脉
，
是以醉后气息必粗，瘢痕必赤。能饮者，多至斗石而不辞，使若停留胃中，胃之量岂能容受
许哉？醋不能醉人，因其味酸属阴，性收敛止蓄，不惟不能醉人，亦不能多饮。其他诸物之
酒，皆不由米麦，然悉系至精纯阳之性，不离
奶未成酒，亦不能醉。惟椰浆及树汁，独不须酝酿，是自然
之性也。
孔隙风名为贼风何也？曰∶平面风如开口之呵，檐下风如开口之吹，呵温而吹冷，吹已不
可不
避，况孔隙乎？铁之为物，方圆平浓，可坐可凭，惟刀锥不可近，薄与尖故也。缝风如刃，
隙风如锥。
丹溪云∶醇酒宜凉饮，醇酒谓不浓不淡，气味之中和者也。凉、谓微凉也。昔司马公晚
年得
一侍外家，问其所能，曰能暖酒，即是此意。盖胃喜寒而恶热，脾喜温而恶寒，醇酒凉饮，初
得其凉以养胃，次得其温以养脾。人之喜饮热酒者，善病胃脘痛，此热伤瘀血作痛也。喜饮
冷酒者，善腹痛，不嗜食而呕，寒伤脾也。
孟望湖，淮安人，耳中闻人声，悉是祖考谈其家事，扰扰不休，邀刘春斋医治。春斋胗
视之曰∶暴病谓之火，怪病谓之痰，用滚痰丸下之而痊。
李克斋公在兵部，正坐堂，忽空中飞一鹤，驯熟不去，对医人刘春斋云，家曾有鹤飞来
，第
二小儿举进士，今又有鹤飞来，大小儿定中进士矣!未几而鹤折其胫，私心殊不喜，因问有
人接其胫骨乎？一人对曰∶家藏接骨秘方，想人禽一理，或可接也。急命修制之，方用土鳖
新瓦焙干，半两钱醋 七次，自然铜乳香没药菜瓜子仁各等分，为细末，每服一分半，酒调
灌之，鹤胫如故。但人上体伤，食后服之。下体伤，空心服之。李公乃以其方传之刘春斋。
晦翁中乌喙毒，头岑岑汗渐烦惫，遍体皆黑，几至危殆!深山中又无医药，因思汉质帝
得水可活之言，汲新水连饮之，大呕而解。
晦翁有足疾，有道人为行针熨之术，旋觉轻安，公大喜，浓谢之，且赠以诗云∶几载相
扶藉
瘦筇，一针还觉有奇功，出门放杖儿童笑，不是从前勃 翁。道人得诗径去。未数日，足疾
大
作，甚于未针时，亟令人寻逐道人，莫知所之矣。公欢息曰∶某非欲罪之，但欲追索其诗，
恐恃此以误他人耳。
疟鬼小，不能病巨人，故曰壮士不病疟。晋人曰∶君子不病疟，蜀人以 疟为奴婢疟
。
青箱杂记，蜀有亥市，间日而集，如 疟间日而作也，江南恶以 称，故止曰亥。荆吴
俗，有取寅申巳亥日市，故谓亥市。(亥音皆)
观前人治痰，立论颇详，但混饮于其中，则难于立法施治，予不揣鄙陋，聊为分析之。
痰者
，病名也，涎之所变也。涎乃脾之液也，脾包胃脘而掩乎太仓之上，其形宛象马蹄，其涎无
可容之地，而即注于胃中，胃即脾之府也，其气相通。平人无病，其涎但能滋养胃土，浇灌
四旁，接顺饮食下行而已。如因气滞不行，或被火燔灼，或被湿热熏蒸，即便稠浊凝聚，而
化为痰矣。既化为痰，不比涎之尚有真气也，所以饮食入胃，竟沉于下，而吐痰愈多。俨若
浮萍木牌之浮于水面耳，衣服浓暖，则表易招寒；滋味过多，则里易招热。
医羸弱之人，令饮以人乳，或饮以鹿血，皆非至当之理何也？小儿吮乳，吮则不泄元气
，是
活乳也，所以能肥能胖，易长易大。今乃挤而服之，则元气已去，惟有死质独存，但能润肠
充腹，久则恋隔生痰，何益之有？
古人有饮鹿血法，用银管插入鹿之天突穴中吮之，是与元气同过，乃活血也，服之大补
，鹿
亦不死。今则宰而取血饮之，此元气已去，是死血也，不过充肠破血，服之何益？二者鉴之
。
冬月雪花不可点入目内，令目病丧明。
患杨梅疮者，必服土茯苓。若误饮茶，必耳聋无闻，终身不能治。
孙思邈之论病也，推人于天。益州父老之言医也，验身于国。
韭名草钟乳，瓜名天生白虎汤。
李献吉云∶道理一横一直耳，十字是也，数尽十，理亦尽之矣。王字真草篆隶不变，挺
三才而独立也，变之非王也。
人欲心动时，一想恶丑凶怪之事而止，一想身世忧患而止，一想女子秽污皮囊，及其
病疾色衰，与其死亡，骸骨骷髅之状可骇，而欲心可已。
立天下之命存乎农，决天下之疑存乎卜，寄天下之死生存乎医。夫三者天下之大端也，
先王之所不敢后也。
地以海为肾，故水咸，人以肾为海，故溺咸。
拘儒不可与谭禅，腐儒不可与论道。
家养的鸡、鹅、鸭不能飞，其他野生的禽鸟都能飞。有人说家养的家畜家禽在卵内就长出羽毛，所以不能飞；野生禽鸟是在卵外长出羽毛，所以能飞。又有人说：家养的家畜是雌性抱窝孵化，雄性不抱窝，得到阴气多，所以不能飞；野生禽鸟则是雌雄都参与抱窝孵化，所以能飞。这两种说法都有道理。
凡是鸟蛋都是白色的蛋壳在外面，黄色的蛋黄在里面，等到孵化成形时，蛋黄变到外面，蛋白变到里面了，怎么知道是这样的呢？看那鸡、鹅、鸭，在蛋壳内生出羽毛的都是黄毛，那些能飞的禽鸟体外生毛的，身体和喙部都是黄色的，可以验证。这大概是太极形成之前阴包裹阳，太极形成之后阳包裹阴的道理。
十二生肖中，子时是阴气极盛，幽深潜藏晦暗，用老鼠来配它，因为老鼠善于隐藏踪迹。午时是阳气极盛，显明平易刚健，用马来配它，因为马奔跑迅速。丑时属阴，低头慈爱，用牛来配它，因为牛舐犊情深。未时属阳，抬头秉性有礼，用羊来配它，因为羊跪乳反哺。寅时是三阳之气，阳气胜则暴烈，用虎来配它，因为虎性暴躁。申时是三阴之气，阴气胜则狡黠，用猴来配它，因为猴性狡猾。卯酉是日月二门，这两个生肖都只有一个孔窍，兔子舔舐雄兔的毛就能受孕，这是感通而不需交合；鸡交配踩踏而无形迹，这是交合而不感通。辰巳阳气升起而变化，龙最盛，蛇次之，所以龙蛇配辰巳。龙蛇是变化的生物。戌亥阴气收敛而持守，狗最盛，猪次之，所以狗猪配戌亥。狗猪是镇静的生物。有人说这些都是选取不完整的事物来配生肖，这是不对的，万物万类，哪里只有十二种呢。
毕少董擅长鼎器上的篆书，他论述“水”字说：中间一竖，不需要弯曲，只是画一个坎卦（☵）罢了。我因此想到张有擅长小篆，曾说“心”字是一个倒着的“火”字，哪知道“心”字画出来就是一个离卦（☲）呢？上面一点，就是上面的一画；旁边两点，就是中间的两画；下面一个钩，就是下面的一画。
油绢纸、锻石、麦糠、马粪草，都能产生火。
三建虽然说是天开于子时，地辟于丑时，人生于寅时。但实际上却只以冬至为一建，小寒为二建，大寒为三建，怎么知道是这样呢？大概制定历法始于冬至，是为了观察天气，等候花信风。始于小寒，是为了观察地气，辨别人身之气。始于大寒，以厥阴为首，是为了观察人气。难道不是三建之气，只存在于立春之前吗？
风雷在天，有声而无形象，所以借用乾位的戌亥生肖来配合它。因此风伯首先像狗的形象，雷公首先像猪的形象。雨属于坎卦，坎为中男，所以雨师像士人子弟。电是雷光，对乾卦配震卦的是巽卦。巽为长女，所以电母像妇人，古代的卤簿四神旗都是绘画而成的。
梓潼文昌君的随从，一个叫天聋，一个叫地哑，大概是帝君不想让聪明才智完全显露，所以借聋哑来寓意，况且天地怎么能聋哑呢？
佛教和道教有地府十王的说法，这大概取意于十天干。其中五王称阎罗王最为尊贵，位置对应戊土，地位虽然古老。其中有“七七”这个名字的，大概是取十天干循环流动，到了第七位就会受到克制。比如甲子日排第一，到第七天遇到庚金克制。又如庚子日排第一，到第七天遇到丙火克制，再结合十二地支来讨论。子日排第一，到第七天遇到午火相冲。丑日排第一，到第七天遇到未土相冲。依此类推，以至于《易经》中说“七日来复”，从初爻到六爻结束，第七天又回到初爻，这也是其中的义理。
有人问酒是因为用乌头之类的毒药酿造，所以能让人醉。客人反驳说：不对！乌头之类，何曾让人醉过呢？大概酒是因为米和曲性质相反而成，稻花白天开放，麦花夜晚开放，这是子午相反的道理，所以酒能让人醉。我质问他：南方做醋，也多是用米麦酿造，为什么醋不让人醉呢？况且北方有葡萄酒、梨酒、枣酒，南方有蜜酒、树汁酒、椰浆酒，都能让人醉，难道是米麦相反才这样的吗？或者人和客人都感到惭愧。于是我对他们说：酒味辛甘，是酝酿米麦精华而成的，性质至精纯阳，所以能走经络而入腠理，酒喝入口中，不曾停留在胃里，遍循百脉，所以醉后气息一定粗重，皮肤瘢痕一定发红。能喝酒的人，多喝到斗石也不推辞，如果停留在胃中，胃的量怎么可能容纳得下那么多呢？醋不能让人醉，是因为它味酸属阴，性质收敛止蓄，不仅不能让人醉，也不能多喝。其他各种酒，都不是由米麦制成，但也都是至精纯阳的性质，如果不经过酝酿，也不会成酒。只有椰浆和树汁，独独不需要酝酿，这是自然的性质。
孔隙中的风为什么叫贼风呢？回答说：平面的风就像开口呵气，屋檐下的风就像开口吹气，呵气温暖而吹气寒冷，吹气已经不可不躲避，何况是孔隙中的风呢？铁这种物体，方圆平整浓厚，可以坐可以靠，只有刀锥不可靠近，是因为薄和尖的缘故。缝间的风像刀刃，隙间的风像锥子。
丹溪说：纯酒适宜凉饮。醇酒是指不浓不淡，气味中和的酒。“凉”是指微凉。从前司马光晚年得到一个侍妾，问她有什么特长，她说能暖酒，就是这个意思。大概胃喜欢寒凉而厌恶热，脾喜欢温热而厌恶寒，纯酒凉饮，起初得到它的凉性来养胃，随后得到它的温性来养脾。人喜欢喝热酒，容易患胃脘痛，这是热伤瘀血导致的疼痛；喜欢喝冷酒的人，容易腹痛，不爱吃东西且呕吐，这是寒伤脾脏。
孟望湖，是淮安人，耳朵里听到人声，全是祖先谈论家事，扰攘不休，邀请刘春斋医治。春斋诊视后说：突发疾病称为火，怪异疾病称为痰，用滚痰丸攻下就好了。
李克斋先生在兵部，正坐在堂上，忽然空中飞来一只鹤，驯服熟悉不肯离去，对着医生刘春斋说，家里曾经有鹤飞来，第二个儿子考中进士，现在又有鹤飞来，大儿子必定也考中进士了！不久鹤折断了腿，心里很不高兴，于是问有人接骨吗？一人回答说：家里藏有接骨秘方，想是人禽同理，或许可以接好。急忙命令配制，方子用土鳖虫在新瓦上焙干，半两钱醋淬七次，自然铜、乳香、没药、菜瓜子仁各等分，研成细末，每次服用一分半，用酒调服灌下，鹤的腿恢复了原状。但如果是人体上部受伤，饭后服用；下部受伤，空腹服用。李公就把这个方子传给了刘春斋。
晦翁中了乌喙的毒，头昏沉出汗逐渐烦躁疲惫，全身发黑，几乎危及生命！深山中又没有医药，于是想起汉质帝得水可活的说法，汲取新水连续饮用，大吐一场而解毒。
晦翁有足疾，有道人为他施行针灸熨烫之术，随即觉得轻松舒适，公非常高兴，隆重感谢他，并且赠诗说：几年依靠瘦竹杖扶持，一针还觉得有奇功，出门放下拐杖儿童笑，不再是从前那个跛脚的翁。道人得了诗径直离开。没过几天，足疾大作，比针灸前更严重，急忙派人寻找追逐道人，不知道去哪里了。公叹息说：我不是想怪罪他，只是想追回他的诗，怕他凭借这个误导他人。
疟鬼很小，不能使巨人患病，所以说壮士不患疟疾。晋人说：君子不患疟疾，蜀人把疟疾称为奴婢疟。
青箱杂记记载，蜀地有亥市，隔一天集会一次，就像疟疾隔一天发作一样，江南地区厌恶用“疟”字称呼，所以只叫亥市。荆吴习俗，有选取寅申巳亥日集市，所以称为亥市。（亥音皆）
观察前人治疗痰证，立论颇为详细，但如果混杂在其中，就难以立法施治，我不揣冒昧，试着加以分析。痰，是病名，是涎变化而来的。涎是脾的液，脾包绕胃脘并掩盖在太仓之上，形状宛象马蹄，它的涎没有地方容纳，就直接注入胃中，胃就是脾的府库，它们的气相通。普通人无病时，他的涎只能滋养胃土，浇灌四周，顺承饮食下行而已。如果因为气滞不行，或被火燔灼，或被湿热熏蒸，立刻变得稠浊凝聚，而化为痰了。既然化为痰，不像涎还有真气，所以饮食进入胃中，竟沉于下，而吐出的痰越来越多。俨如浮萍木牌漂浮在水面上。衣服穿得浓暖，则体表容易招致寒邪；滋味过多，则体内容易招致热邪。
医治羸弱之人，让他们喝人乳，或喝鹿血，都不是最恰当的道理，为什么呢？小儿吮吸乳汁，吮吸时不泄露元气，是活乳，所以能让身体肥壮，容易长大。现在是挤出来服用，则元气已去，只有死质独存，只能润肠充腹，久了则会恋膈生痰，有什么好处呢？
古人有饮鹿血的方法，用银管插入鹿的天突穴中吮吸，这是与元气一同经过，是活血，服用大补，鹿也不会死。现在是宰杀后取血饮用，这是元气已去，是死血，不过是充肠破血，服用有什么好处？这两者可以作为借鉴。
冬天月雪花不可点入眼中，会导致眼病失明。
患杨梅疮的人，必须服用土茯苓。如果误饮茶，必然耳聋听不见，终身不能治愈。
孙思邈论病，将人归于天。益州父老言医，将身验于国。
韭菜名叫草钟乳，瓜名叫天生白虎汤。
李献吉说：道理只是一横一直罢了，十字就是，数尽于十，理也尽于此了。王字真草篆隶不变，挺立三才而独立，改变它就不是王了。
人欲望心动时，一想恶丑凶怪之事而停止，一想身世忧患而停止，一想女子秽污皮囊，及其病疾色衰，与其死亡骸骨骷髅的可骇状态，欲望之心就可以停止。
确立天下的命脉在于农业，决断天下的疑惑在于占卜，寄托天下的生死存亡在于医学。这三者是天下的大事，先王不敢轻视。
拘泥的儒生不可以谈论禅宗，腐旧的儒生不可以讨论大道。
Domesticated poultry such as chickens, geese, and ducks cannot fly, whereas other wild birds can. Some say that domesticated animals grow feathers inside the egg, thus they cannot fly; wild birds grow feathers outside the egg, thus they can fly. Another view holds that in domesticated livestock, only the female incubates the eggs while the male does not, resulting in an excess of Yin energy, hence the inability to fly; in contrast, wild birds are incubated by both male and female, hence their ability to fly. Both explanations are plausible.
Generally, bird eggs have a white shell on the outside and a yellow yolk on the inside. However, upon hatching and forming, the yolk moves to the outside and the albumen (egg white) to the inside. How do we know this? Observe that chickens, geese, and ducks, which hatch feathers within the shell, all have yellow down; whereas flying birds, which grow feathers externally, have yellow bodies and beaks, which serves as verification. This reflects the principle that before the formation of Taiji (Supreme Ultimate), Yin enveloped Yang, and after its formation, Yang envelops Yin.
In the Twelve Earthly Branches corresponding to the Zodiac, Zi (Rat) represents extreme Yin, deep and hidden, paired with the rat because it conceals its tracks. Wu (Horse) represents extreme Yang, manifest and vigorous, paired with the horse because it runs swiftly. Chou (Ox) is Yin, bowing in affection, paired with the ox because it licks its calves. Wei (Goat) is Yang, looking up and observing propriety, paired with the goat because it kneels to nurse. Yin (Tiger) is three Yang energies; when Yang prevails, it becomes violent, paired with the tiger due to its fierce nature. Shen (Monkey) is three Yin energies; when Yin prevails, it becomes cunning, paired with the monkey due to its sly nature. Mao and You represent the gates of the sun and moon; these two zodiac signs each have only one orifice. A rabbit can conceive by licking the male’s fur, representing感应 (mutual influence) without physical intercourse. Chickens mate through treading without visible form, representing intercourse without mutual influence. Chen and Si see the rise of Yang leading to transformation; the dragon is most prominent, followed by the snake, so dragons and snakes correspond to Chen and Si. Dragons and snakes are creatures of change. Xu and Hai involve the gathering and holding of Yin; the dog is most prominent, followed by the pig, so dogs and pigs correspond to Xu and Hai. Dogs and pigs are creatures of tranquility. Some claim that incomplete things are chosen for the zodiac, which is incorrect; among myriad things, how could there be only twelve?
Bi Shaodong was skilled in seal script on tripods. He discussed the character "water" (Shui), stating: The vertical stroke in the middle need not be curved; it is merely drawing a Kan trigram (☵). I then recalled that Zhang You was skilled in small seal script and once said the character "heart" (Xin) is an inverted "fire" (Huo) character. Who would have thought that the character "heart" actually depicts a Li trigram (☲)? The top dot corresponds to the top horizontal stroke; the two side dots correspond to the two middle strokes; the bottom hook corresponds to the bottom horizontal stroke.
Oil-paper, calcined stone, wheat bran, and horse manure grass can all generate fire.
Although it is said that Heaven opened at Zi, Earth expanded at Chou, and Humanity arose at Yin, in practice, the "Three Establishments" refer only to Winter Solstice as the First Establishment, Minor Cold as the Second, and Major Cold as the Third. How do we know this? Calendar making begins at Winter Solstice to observe heavenly qi and await the winds of floral signals. It begins at Minor Cold to observe earthly qi and distinguish human body qi. It begins at Major Cold, with Jueyin Liver meridian as the head, to observe human qi. Are the qi of the Three Establishments not confined to the period before Start of Spring?
Wind and thunder exist in the sky; they have sound but no form, so the Xu and Hai zodiac signs from the Qian trigram are used to pair with them. Thus, the Wind Lord is depicted first like a dog, and the Thunder God first like a pig. Rain belongs to the Kan trigram; Kan represents the middle son, so the Rain Master is depicted like a scholar. Lightning is thunder light; pairing with Zhen trigram against Qian yields Xun trigram. Xun represents the eldest daughter, so the Lightning Mother is depicted like a woman. The four divine flags in ancient imperial processions were all painted.
The attendants of Wenchang Jun (God of Literature) are named Tian Long (Heaven Deaf) and Di Ya (Earth Dumb). Perhaps the Emperor did not wish for wisdom to be fully utilized, so he used deafness and dumbness as allegory. Moreover, how could Heaven and Earth be deaf and dumb?
Buddhism and Taoism speak of the Ten Kings of the Underworld, likely derived from the meaning of the Ten Heavenly Stems. Among them, Yanluo Wang (King Yama) is the most revered, corresponding to Wu Earth, though his position is ancient. The term "Seven-Sevens" (Qiqi) likely takes from the flow of the Ten Stems; at the seventh stem, there is restriction. For example, if Jiazi is first, the seventh day encounters Geng for restriction. Similarly, if Gengzi is first, the seventh day encounters Bing for restriction. Considering the Twelve Earthly Branches: if Zi is first, the seventh day encounters Wu for clash. If Chou is first, the seventh day encounters Wei for clash. Following this logic, and referring to the I Ching concept of "returning on the seventh day," where from the first line to the sixth line completes, and the seventh day returns to the first line, this also illustrates the principle.
Someone asked if wine intoxicates people because it is brewed with toxic substances like Aconitum carmichaelii (Wutou). A guest refuted this, saying: Incorrect! Substances like Wutou do not cause intoxication. Wine is formed because rice and yeast have opposing natures; rice flowers open by day, wheat flowers by night, reflecting the opposition of Zi and Wu, hence wine causes intoxication. I countered: In the south, vinegar is also made from rice and wheat; why does vinegar not intoxicate? Furthermore, in the north there are grape, pear, and jujube wines, and in the south honey, tree sap, and coconut palm wines, all of which cause intoxication. Is it really due to the opposition of rice and wheat? Or perhaps both parties felt ashamed. I then told them: Wine tastes pungent and sweet, brewed from the essence of rice and wheat. Its nature is extremely pure Yang, allowing it to traverse meridians and enter interstices. Upon entering the mouth, it does not stay in the stomach but circulates through all pulses. Hence, after intoxication, breath becomes coarse and skin flushes red. Those who can drink may consume large quantities without hesitation; if it stayed in the stomach, how could the stomach's capacity hold so much? Vinegar cannot intoxicate because its sour taste belongs to Yin, with a nature of convergence and retention; it not only fails to intoxicate but also limits consumption. Other alcohols are not made from rice or wheat but still possess the nature of extreme pure Yang. Without fermentation, they do not become wine. Only coconut sap and tree sap require no fermentation, being natural in nature.
Why is wind in crevices called "Thief Wind"? Answer: Wind on a flat surface is like opening the mouth to exhale warmly; wind under eaves is like blowing cold air. Since blowing cold air must be avoided, how much more so wind in crevices? Iron objects are square, round, flat, and thick, suitable for sitting or leaning on; only knives and awls are avoided because they are thin and sharp. Wind in seams is like a blade; wind in gaps is like an awl.
Danxi stated: Pure wine should be drunk cool. "Pure wine" refers to wine that is neither strong nor weak, with balanced aroma and flavor. "Cool" means slightly cool. In his later years, Sima Guang acquired a concubine and asked her skills; she replied she could warm wine, illustrating this point. The stomach prefers cold and dislikes heat; the spleen prefers warmth and dislikes cold. Drinking pure wine cool initially uses its coolness to nourish the stomach, then its warmth to nourish the spleen. Those who prefer hot wine often suffer from epigastric pain due to heat injuring blood stasis. Those who prefer cold wine often suffer from abdominal pain, loss of appetite, and vomiting due to cold injuring the spleen.
Meng Wanghu, from Huai'an, heard voices in his ears, all ancestors discussing family matters, causing disturbance. He invited Liu Chunzhai for treatment. Chunzhai diagnosed: Acute illness is Fire; strange illness is Phlegm. He prescribed Gun Tan Wan (Rolling Phlegm Pill) to purge, and the patient recovered.
Mr. Li Kezhai, serving in the Ministry of War, sat in the hall when a crane suddenly flew in, behaving familiarly and refusing to leave. It spoke to Doctor Liu Chunzhai: "A crane once flew to my home, and my second son passed the Jinshi examination. Now another crane has arrived, implying my eldest son will surely pass!" Soon, the crane broke its leg. Li felt displeased and asked if anyone could set bones. A man replied: "I possess a secret bone-setting formula. Human and animal principles are likely similar." Li ordered preparation immediately. The formula used: ground beetle (Eupolyphaga seu Steleophaga), baked dry on a new tile; copper coin soaked in vinegar seven times; natural copper, frankincense (Resina Olibanum), myrrh (Resina Myrrhae), and rapeseed kernel in equal parts. Ground into fine powder. Take 1.5 fen, mixed with wine and administered. The crane's leg healed. For humans, take after meals for upper body injuries; take on an empty stomach for lower body injuries. Mr. Li passed this formula to Liu Chunzhai.
Huiweng suffered from Aconitum heterophyllum (Wuhui) poisoning. His head felt heavy, sweating profusely, increasingly fatigued, and his whole body turned black, nearing death. In the deep mountains, lacking medicine, he recalled that Emperor Zhi of Han survived by drinking water. He drew fresh water and drank continuously, vomiting heavily and recovering.
Huiweng had a foot ailment. A Daoist priest performed acupuncture and moxibustion/warming techniques. He immediately felt relief and was delighted, thanking him richly and gifting a poem: "For years supported by a slender cane, One needle brings miraculous effect. Laughing children watch me exit, No longer the lame old man I was." The priest left after receiving the poem. Days later, the foot ailment worsened significantly, worse than before acupuncture. Huiweng urgently sent men to find the priest, but he was nowhere to be found. Sighing, Huiweng said: "I do not wish to punish him, but only to retrieve his poem, fearing he might use it to mislead others."
The malaria demon is small and cannot afflict giants, hence "strong men do not suffer from malaria." People of Jin state said: "Gentlemen do not suffer from malaria." People of Shu called malaria "slave malaria."
Qingxiang Zaji records that in Shu, there was a "Hai Market," held every other day, similar to malaria occurring every other day. Jiangnan people disliked using the character "malaria," so they called it only "Hai." Customs in Jing and Wu regions selected days of Yin, Shen, Si, and Hai for markets, hence the name Hai Market. (Hai pronounced 'jie').
Observing predecessors' treatments for phlegm, their theories were detailed, but mixing concepts made legislation difficult. Presuming my ignorance, I attempt analysis. Phlegm is a disease name, transformed from saliva (Xian). Saliva is the fluid of the spleen. The spleen surrounds the stomach and covers the Tai Cang (Upper Abdomen). Its shape resembles a horse's hoof. Its saliva has no place to reside and flows directly into the stomach, which is the palace of the spleen; their qi connects. In healthy individuals, saliva merely nourishes stomach earth, irrigates surroundings, and facilitates downward movement of food. If qi stagnates, or is scorched by fire, or steamed by damp-heat, it becomes thick, turbid, and coagulates into phlegm. Once transformed into phlegm, unlike saliva, it lacks true qi. Thus, food sinks in the stomach, and more phlegm is vomited, like duckweed floating on water. Thick warm clothing easily attracts external cold; excessive flavors easily attract internal heat.
Treating emaciated patients by having them drink human milk or deer blood is not entirely appropriate. Why? When infants suckle, they retain their Yuan Qi (Original Qi); this is "living milk," enabling growth and weight gain. Squeezing and consuming it removes the Yuan Qi, leaving only dead matter. It moistens intestines and fills the belly but eventually causes phlegm accumulation in the diaphragm. What benefit is there?
Ancients had a method of drinking deer blood by inserting a silver tube into the Tian Tu acupoint of the deer and sucking. This allows the blood to pass with the Yuan Qi, acting as a blood-invigorator, providing great tonification without killing the deer. Butchering and drinking the blood removes the Yuan Qi, resulting in "dead blood." It merely fills the intestines and breaks blood stasis. What benefit is there? These two cases serve as warnings.
Winter snowflakes must not be allowed into the eyes, lest they cause eye disease and blindness.
Patients with yaws (Yangmei Chuang) must take Smilax glabra rhizome (Tufuling). If tea is mistakenly consumed, it will cause deafness, incurable for life.
Sun Simiao attributed diseases to Heaven. Elders of Yizhou verified medicine through the state.
Leek is named "Grass Zhongru"; melon is named "Natural Baihu Tang".
Li Xiji said: Principles are merely horizontal and vertical, like the character "ten" (Shi). Numbers end at ten, and principles end there too. The character "king" (Wang) remains unchanged in regular, cursive, seal, and clerical scripts, standing independently supporting Heaven, Earth, and Humanity. Altering it makes it not a king.
When desires arise in the mind, stop by thinking of ugly, sinister, or monstrous things; stop by thinking of worries about life and career; stop by contemplating the filthy sack of a woman, her aging, sickness, death, and the horrifying state of skeletons. Then desire can cease.
Establishing the destiny of the world depends on agriculture; resolving doubts depends on divination; entrusting life and death depends on medicine. These three are major affairs of the world, which former kings dared not neglect.
The earth regards the sea as its Kidney, hence seawater is salty. Humans regard the Kidney as the sea, hence urine is salty.
Pedantic scholars cannot discuss Chan (Zen); rigid scholars cannot discuss the Dao.