泰和二年四月。民多疫病。初觉憎寒壮热体重。次传头面肿甚。目不能开。上喘。咽喉
不利。舌干口燥。俗云大头伤寒。染之多不救。张县丞患此。医以承气汤加蓝根下之。稍缓
翌日其病如故。下之又缓。终莫能愈。渐至危笃。请东垣视之。乃曰。身半以上。天之气
也。邪热客于心肺之间。上攻头面而为肿。以承气泻胃。是诛伐无过。殊不知适其病所为
故。遂用芩、连各五钱。苦寒泻心肺之火。元参二钱。连翘、板蓝根、马勃、鼠粘子各一钱
苦辛平。清火散肿消毒。僵蚕七分。清痰利膈。甘草二钱以缓之。桔梗三分以载之。则诸
药浮而不沉。升麻七分。升气于右。柴胡五分。升气于左。清阳升于高巅。则浊邪不得复居
其位。经曰。邪之所凑。其气必虚。用人参二钱以补虚。再佐陈皮二钱以利其壅滞之气。名
普济消毒饮子。若大便秘者。加大黄共为细末。半用汤调。时时服之。半用蜜丸噙化。且施
其方。全活甚众。
罗谦甫治中书右丞姚公茂。六旬有七。宿有时毒。至元戊辰春。因酒再发。头面皆肿而
。耳前后肿尤甚。胸中烦闷。咽嗌不利。身半以下皆寒。足胫尤甚。由是以床接火炕。身
半以上卧于床。身半以下卧于炕。饮食减少。精神困倦而体弱。命罗治之。诊得脉浮数。按
之弦细。上热下寒明矣。内经云。热胜则肿。又云。春气者病在头。难经云。蓄则肿热。砭
射之也。遂于肿上约五十余刺。其血紫墨如露珠之状。顷时肿痛消散。又于气海中。大艾炷
灸百壮。以助下焦阳虚。退其阴寒。次于三里二穴。灸三七壮。治足 冷。亦引导热气下行
故也。复处一方。名曰既济解毒汤。芩、连苦寒。酒制炒为因用。泻其上热以为君。桔梗、
甘草。辛甘温上升。佐诸苦药以治热。柴胡、升麻。苦平。味之薄者。阴中之阳。发散上热
以为臣。连翘苦辛平以散结消肿。当归辛温。和血止痛。酒煨大黄苦寒。引苦性上行至巅。
驱热而下以为使。投剂之后。肿消痛减。大便利。再服减大黄。不旬日良愈。
〔附〕故友丁汉奇兄。素嗜酒。十二月初。醉中夜行二里许。次日咳嗽身微热两目肿。
自用羌、芷、芎、芩等药。颐皆肿。又进一剂。肿至喉肩胸膛。咳声频而不爽。气息微急。
喉有痰声。其肿如匏。按之热痛。目赤如血。而便泻足冷。六脉细数。右手尤细软。略一重
按即无。有用普济消毒饮子者。予疑其脉之虚。恐非芩、连、升麻所宜。劝邀沈尧封先生诊
之。曰。此虚阳上攻。断勿作大头天行治。病者曰。内子归宁。绝欲两月矣。何虚之有。沈
曰。唇上黑痕一条。如干焦状。舌白如敷粉。舌尖亦白不赤。乃虚寒之确据。况泄泻足冷。
右脉濡微。断非风火之象。若有风火。必现痞闷烦热。燥渴不安。岂有外肿如此。而内里安
贴如平人者乎。遂用菟丝、枸杞、牛膝、茯苓、益智、龙骨。一剂而肿定。二剂而肿渐退。
右脉稍起。唇上黑痕亦退。但舌仍白浓。伸舌即颤掉。手亦微振。乃用六君加沉香。而肿大
退。目赤亦减。嗽缓痰稀。舌上白胎去大半矣。又次日再诊。右脉应指不微细。重按仍觉空
豁。肝气时动。两颧常赤。口反微渴。复用参、苓、杞、芍、橘红、龙骨、沙蒺。补元益肾
敛肝而全愈。
震按此条与景岳治主蓬雀喉痹案仿佛。用药更觉稳而巧。人所难及。若犯桂、附。或杂
地黄。即不能恰合病情矣。
孙东宿治张孝廉患疫。头大如斗。不见项。唇垂及乳。色如猪肝。昏愦不知人事。见者
骇而走。孙诊其脉。皆浮弦而数。初以柴胡一两。黄芩、元参各三钱。薄荷、连翘、葛根各
二钱。甘草一钱。服三剂。寒热退。弦脉减。但洪大。知其传于阳明也。改以贯众一两。葛
根、花粉各三钱。甘草一钱。黑豆四十九粒。三剂而愈。
震按疫疠之行。必由运气。内经原有刚柔失守三年化疫之说。盖阳干为刚。阴干为柔。
凡阳干司天。则阴干在泉。阴干司天。则阳干在泉。各以其合。如甲与己合。为刚柔得位也
失守者。如甲子岁少阴司天。若上年癸亥天数有余者。年虽交得甲子。厥阴犹未退位。而
地之阳明己卯。已经迁正。是以癸亥年之司天。临甲子年之在泉。上癸下己为刚柔失守。后
三年化成土疫。或少阴已交司天。而地未迁正。上年之戊寅少阳犹在泉。是甲与戊对。亦不
相合。后三年化成土疠。根据此例以推之。丙辛失守者化水疫。庚乙失守者化金疫。丁壬失守
者化木疫。戊癸失守者化火疫。其四疠亦照前例。经文可考也。窃意此义太浅。未必能验。
王肯堂曰。运气之说。内经几居其半。盖泥其常。不通其变。则以为无验。夫运气所主者。
常也。异气所主者。变也。常则如本气。变则无所不至。而各有所占。故其候有从逆、淫郁
胜复、太过不及之变。其发皆不同。若厥阴用事。多风而草木荣茂。是之谓从。天气明洁
燥而无风。此之谓逆。太虚埃昏。流水不冰。此之谓淫。大风折木。云物浊扰。此之谓郁
山泽焦枯。草木凋落。此之谓胜。大暑燔燎。螟蝗为灾。此之谓复。山崩地震。埃昏时作
此之谓太过。阴森无时。重云昼昏。此之谓不及。随其所变。疾疠应之。皆视当时常处之
候。虽数里之间。但气候不同。而所应全异。岂可胶于一定。熙宁中。京师久旱。祈祷备至
连日重阴。人谓必雨。一日骤晴。炎日赫然。沈括因事入对。上问雨期。沈对曰。雨候已
见。期在明日。众以为频日晦溽。尚且不雨。如此阳燥。岂复有望。次日果大雨。是时湿土
用事。连日阴者。从气已效。但为厥阴所胜。未能成雨。后日骤晴者。燥金入候。厥阴当折
则太阴得伸。明日运气皆顺。以是知其必雨。呜呼。安得如存中者。而与之言运气哉。震
思此等推测。实有至理。聪明者精心探索。能得疫疠之所由来。即得所以治之之道。圣散子
为东坡存中应验之方。故刊布以救人。想亦适合是年之运气耳。普济消毒饮并刻诸石。龚云
林于明万历寓大梁。值大头瘟大作。用秘方二圣救苦丸。百发百中。今皆不尽应验也。以是
知病无板方。医无呆法。总贵乎神而明之耳。
泰和二年四月，民间多发了疫病。起初感觉憎恶寒冷、高热、身体沉重，接着发展到头面部严重肿胀，眼睛无法睁开，向上气喘，咽喉不利索，舌干口燥。俗称为“大头伤寒”，感染的人大多难以救治。张县丞患了此病，医生用承气汤加板蓝根攻下，病情稍缓解。第二天病状依旧，再次攻下后症状稍缓，但最终未能痊愈。病情逐渐危重，请李东垣诊治。李东垣说：“身半以上，是天之气。邪热客居在心肺之间，向上攻冲头面导致肿胀。使用承气汤泻胃，这是诛伐没有过错的部位（指病位不在胃）。不知道要顺应疾病所在的部位来治疗。”于是用黄芩、黄连各五钱，苦寒以清泻心肺之火；玄参二钱，连翘、板蓝根、马勃、牛蒡子各一钱，味苦辛平，清火散肿解毒；僵蚕七分，清痰利膈；甘草二钱以缓和药性；桔梗三分以载药上行，使诸药浮而不沉；升麻七分，提升气机于右侧；柴胡五分，提升气机于左侧。清阳之气升发至高巅，浊邪便不能占据其位置。《内经》说：“邪气聚集的地方，正气必然虚弱。”所以用人参二钱以补虚，再佐以陈皮二钱以疏通壅滞之气。此方名为普济消毒饮子。如果大便秘结的，加大黄。共研为细末，一半用水调服，时时服用；一半用蜜丸含化。并且将此方施用于人，保全了很多人命。
罗谦甫治疗中书右丞姚公茂，六十七岁，素来有潜伏的时毒病症。至元戊辰年春天，因为饮酒再次发作。头面部都肿胀，耳前后肿胀尤其严重，胸中烦闷，咽喉不利，身体半以下皆寒冷，小腿尤为严重。因此用床连接火炕，上半身睡在床上，下半身睡在炕上。饮食减少，精神困倦且身体虚弱，请罗谦甫诊治。诊得脉象浮数，按之弦细，上热下寒非常明显。《内经》说：“热盛则肿胀。”又说：“春气致病多在头部。”《难经》说：“蓄积则肿热，可用砭石刺破放血。”于是在肿胀处大约刺了五十多针，流出的血紫黑如露珠状。片刻间肿痛消散。又在气海穴，用大艾炷灸一百壮，以助下焦阳气虚弱，退去阴寒。其次在足三里两穴，各灸三七壮，治疗足部寒冷，也是为了引导热气下行。然后处方一方，名为既济解毒汤。黄芩、黄连苦寒，酒制炒后用，作为君药清泻上热；桔梗、甘草，辛甘温上升，作为臣药辅助苦寒药治疗热证；柴胡、升麻，苦平，气味轻薄，属于阴中之阳，发散上热作为佐药；连翘苦辛平以散结消肿；当归辛温，和血止痛；酒煨大黄苦寒，引苦性上行至头顶，驱热下行作为使药。服药之后，肿胀消退疼痛减轻，大便通畅。再服药减去大黄，不到十天痊愈。
〔附〕故友丁汉奇兄，素来嗜好饮酒。十二月初，醉酒后夜间行走约二里路。次日咳嗽、身体微热、双眼肿胀。自行服用羌活、白芷、川芎、黄芩等药物，脸颊都肿了。又进一剂药，肿胀蔓延至喉部、肩部、胸膛，咳嗽声频繁但不爽利，气息微急，喉中有痰声。肿胀像匏瓜一样，按压发热疼痛，眼睛红如血色，但大便泄泻、脚冷。六脉细数，右手脉尤其细软，稍微重按就摸不到了。有人建议使用普济消毒饮子，我怀疑他脉象虚弱，恐怕不适合用黄芩、黄连、升麻这类药。劝他邀请沈尧封先生诊治。沈先生说：“这是虚阳上攻，千万不要当作大头天行（传染性大头瘟）来治。”病人说：“我的妻子回娘家省亲，我已经禁欲两个月了，哪里来的虚？”沈先生说：“嘴唇上方有一条黑色痕迹，像干枯焦灼的样子，舌头白得像敷了粉，舌尖也白不红，这是虚寒的确凿证据。况且泄泻脚冷，右脉濡微，绝对不是风火的征象。如果有风火，必定出现痞闷烦热、燥渴不安的症状，怎么会有外表肿胀如此厉害，而内部安适如同常人呢？”于是用菟丝子、枸杞、牛膝、茯苓、益智仁、龙骨。一剂后肿胀安定，二剂后肿胀逐渐消退，右脉稍起，唇上黑痕也退了。但舌头仍然白厚，伸舌即颤抖，手也轻微震颤。于是用六君子汤加沉香，肿大完全消退，眼睛红赤也减轻，咳嗽减缓痰液变稀，舌上白苔去掉了大半。又过一天再诊，右脉应指不再微弱细小，但重按仍觉空豁。肝气时常动，两颧常红，口反而微渴。再用人参、茯苓、枸杞、芍药、橘红、龙骨、沙苑蒺藜，补元气益肾收敛肝气，从而痊愈。
俞震按：这一条与张景岳治疗主蓬雀喉痹的医案相似，用药更加稳妥巧妙，是别人难以达到的水平。如果误用桂枝、附子，或者夹杂地黄，就不能恰好符合病情了。
孙东宿治疗张孝廉患瘟疫，头大如斗，看不见脖子，嘴唇下垂到乳房，脸色像猪肝，神志昏乱不知人事，见到的人都惊恐地跑开。孙东宿诊其脉，都是浮弦而数。起初用柴胡一两，黄芩、玄参各三钱，薄荷、连翘、葛根各二钱，甘草一钱。服用三剂后，寒热退去，弦脉减轻，但脉象洪大，知道病邪传入了阳明经。改为用贯众一两，葛根、天花粉各三钱，甘草一钱，黑豆四十九粒。服用三剂后痊愈。
俞震按：疫疠的传播，必然由运气决定。《内经》原有刚柔失守三年化为疫病的说法。大概阳干为刚，阴干为柔。凡是阳干司天，则阴干在泉；阴干司天，则阳干在泉。各自以其相合，如甲与己合，称为刚柔得位。所谓失守，例如甲子年少阴司天，若上年癸亥年天数有余，虽然年份交接到甲子，厥阴尚未退位，而地上的阳明己卯已经迁正。是以癸亥年的司天临驾甲子年的在泉，上癸下己为刚柔失守，后三年化成土疫。或者少阴已经交司天，而地气未迁正，上年戊寅年少阳仍在泉，这是甲与戊相对，也不相合，后三年化成土疠。根据这个例子推演，丙辛失守者化水疫，庚乙失守者化金疫，丁壬失守者化木疫，戊癸失守者化火疫。其余四种疠气也照前例，经文可以考证。我个人认为这种理论太浅显，未必能验证。
王肯堂说：运气之说，《内经》几乎占了一半。如果拘泥于常规，不通晓变化，就会认为没有验效。运气所主导的是常，异气所主导的是变。常就像本气，变则无所不至，而各有占候。所以其征候有从逆、淫郁胜复、太过不及的变化，其发作都不同。如果厥阴用事，多风而草木荣茂，这叫从。天气明洁干燥而无风，这叫逆。太虚埃昏，流水不结冰，这叫淫。大风折断树木，云物浑浊扰乱，这叫郁。山泽焦枯，草木凋落，这叫胜。大暑燃烧，螟蝗为灾，这叫复。山崩地震，埃尘昏暗时常发生，这叫太过。阴森无时，重云白天昏暗，这叫不及。随着其所变，疾疠随之响应，都要看当时的常处之候。即使几里之间，只要气候不同，所应的灾害就完全不同。怎么能胶着于一定的规则呢？熙宁年间，京城久旱，祈祷备至。连日阴雨，人们认为一定会下雨。有一天突然晴天，烈日赫然。沈括因事入朝应对，皇上问下雨的日期，沈括回答说：“雨候已见，期在明日。”众人认为连日晦湿尚且不雨，如此阳燥，哪里还有希望。次日果然大雨。当时湿土用事，连日阴者，是从气已生效，但被厥阴所胜，未能成雨。后来骤晴者，燥金入候，厥阴当折则太阴得伸，明日运气皆顺，因此知道必雨。唉，怎么能像沈存中那样，与他谈论运气呢！俞震思考这些推测，确实有至理。聪明者精心探索，能得知疫疠的来源，也就得到了治疗的方法。圣散子是东坡沈存中应验的方子，所以刊布以救人，想必也适合那一年的运气罢了。普济消毒饮并刻于石碑。龚云林在明代万历年间寓居大梁，正值大头瘟大作，用秘方二圣救苦丸，百发百中。现在都不尽应验了。由此可知病没有固定的方子，医没有呆板的方法，总贵在神而明之罢了。
In the second year of Taihe (1202 AD), in the fourth month, many people in the population suffered from an epidemic disease. Initially, they felt aversion to cold, high fever, and heaviness of the body. Subsequently, severe swelling developed on the head and face, eyes could not open, upward panting occurred, the throat was obstructed, the tongue was dry, and the mouth was parched. This was commonly known as "Big Head Cold Syndrome" (Datu Shanghan). Most infected individuals could not be saved. County Magistrate Zhang contracted this illness. Physicians treated him with Chengqi Tang (Cathartic Decoction) plus Isatidis Radix (Banlangen) to purge the bowels. His condition eased slightly. The next day, the symptoms remained unchanged. After purging again, the symptoms eased somewhat, but ultimately he did not recover. His condition gradually became critical. Li Dongyuan was invited to examine him. Li said: "The upper half of the body is governed by the Qi of Heaven. Pathogenic heat lodges between the Heart and Lung, attacking upwards to the head and face, causing swelling. Using Chengqi Tang to purge the Stomach is punishing what is not at fault. One must not fail to treat according to the location of the disease." Therefore, Huangqin (Scutellariae Radix) and Huanglian (Coptidis Rhizoma), each 5 qian, were used for their bitter-cold nature to clear fire from the Heart and Lung; Xuanshen (Scrophulariae Radix) 2 qian; Lianqiao (Forsythiae Fructus), Banlangen (Isatidis Radix), Mabo (Polyporus), and Niuzibei (Arctii Fructus), each 1 qian, with a bitter-pungent neutral nature to clear fire, dissipate swelling, and detoxify; Jiangcan (Bombyx Batryticatus) 7 fen to clear phlegm and benefit the diaphragm; Gancao (Glycyrrhizae Radix et Rhizoma) 2 qian to moderate the action; Jiegeng (Platycodonis Radix) 3 fen to carry the herbs upward, ensuring the medications float rather than sink; Shengma ( Cimicifugae Rhizoma) 7 fen to ascend Qi on the right; Chaihu (Bupleuri Radix) 5 fen to ascend Qi on the left. By ascending the Clear Yang to the highest peaks, turbid pathogens cannot occupy their positions. The Classic says: "Where pathogenic factors gather, the Zheng Qi (Upright Qi) must be deficient." Thus, Renshen (Ginseng Radix et Rhizoma) 2 qian was used to tonify deficiency, assisted by Chenpi (Citri Reticulatae Pericarpium) 2 qian to promote the flow of stagnant Qi. This formula was named Puji Xiaodu Yinzi (Universal Benefit Detoxification Decoction). If constipation was present, Dahuang (Rhei Radix et Rhizoma) was added. All ingredients were ground into fine powder. Half was mixed with water and taken frequently; half was made into honey pills to be held in the mouth until dissolved. The formula was distributed widely, saving many lives.
Luo Qianfu treated Yao Gongmao, Right Vice Director of the Secretariat, who was sixty-seven years old. He had a history of latent seasonal toxic pathogens. In the spring of the Wuchen year of Zhiyuan, the condition recurred due to alcohol consumption. His head and face were swollen, especially around the ears. He experienced chest oppression and difficulty in the throat. The lower half of his body was cold, particularly the calves. Consequently, he slept with his upper body on a bed connected to a heated kang (brick bed), while his lower body lay on the kang. His appetite decreased, he was mentally fatigued, and physically weak. Luo diagnosed a floating and rapid pulse, which felt wiry and thin upon deep pressure, indicating clear Upper Heat and Lower Cold. The Inner Canon states: "Excess heat causes swelling." It also says: "Spring Qi diseases manifest in the head." The Classic of Difficult Issues states: "Accumulation leads to swelling and heat, which can be treated with bloodletting using bi stones." Luo performed approximately fifty needle pricks on the swollen areas, releasing dark purple blood resembling dewdrops. The swelling and pain subsided almost immediately. He then moxa-burned the Qihai (CV-6) acupoint with large cones for one hundred burns to assist the deficiency of Yang Qi in the Lower Jiao and dispel Yin cold. Next, he moxa-burned the Zusanli (ST-36) acupoints, thirty-seven burns each, to treat cold feet and guide the heat downwards. Finally, he prescribed a formula named Jiji Jiedu Tang (Ji Ji Detoxification Decoction). Huangqin and Huanglian, bitter and cold, were processed with wine and stir-fried, serving as the Sovereign drugs to clear Upper Heat. Jiegeng and Gancao, pungent, sweet, and warm, ascend, assisting the bitter drugs to treat heat, serving as Minister drugs. Chaihu and Shengma, bitter and neutral, have light flavors and represent Yang within Yin, dispersing Upper Heat as Assistant drugs. Lianqiao, bitter, pungent, and neutral, dissipates nodules and reduces swelling. Danggui (Angelicae Sinensis Radix), pungent and warm, harmonizes Blood and relieves pain. Wine-wrapped Dahuang, bitter and cold, guides the bitter nature upward to the vertex and drives heat downward, serving as Envoy drugs. After administration, swelling subsided, pain decreased, and bowel movements became smooth. Upon re-administration, Dahuang was reduced. He recovered completely within ten days.
[Appendix] My late friend, Brother Ding Hanqi, was fond of drinking. In early December, after getting drunk, he walked about two li at night. The next day, he coughed, had a slight fever, and his eyes swelled. He self-medicated with Qianghuo (Notopterygii Rhizoma et Radix), Baizhi (Angelicae Dahuricae Radix), Xiong (Ligustici Chuanxiong Rhizoma), and Huangqin. His cheeks swelled. After another dose, the swelling spread to his throat, shoulders, and chest. His cough was frequent but ineffective, breathing slightly rapid, with rattling sounds in the throat. The swelling resembled a gourd, hot and painful to touch. His eyes were red as blood, yet he had diarrhea and cold feet. The six pulses were fine and rapid, with the right hand pulse being particularly fine and soft, disappearing even with slight pressure. Some suggested using Puji Xiaodu Yinzi. I suspected his pulse indicated deficiency and feared that Huangqin, Huanglian, and Shengma were unsuitable. I advised inviting Mr. Shen Yaofeng to diagnose him. Shen said: "This is Deficient Yang attacking upwards. Do not treat it as Big Head Epidemic." The patient said: "My wife returned to her natal home; I have abstained from sex for two months. How can I be deficient?" Shen said: "There is a black mark above the lip, looking dry and scorched. The tongue is white as if dusted with powder, and the tip is not red. These are definitive signs of Deficiency Cold. Moreover, diarrhea and cold feet, along with a soggy and minute right pulse, are definitely not signs of Wind-Fire. If there were Wind-Fire, there would be chest fullness, irritability, heat, dry thirst, and restlessness. How could the exterior be so swollen while the interior remains comfortable like a healthy person?" He prescribed Tusizi (Cuscutae Semen), Gouqi (Lycii Fructus), Niuxi (Achyranthis Bidentatae Radix), Fuling (Poria), Yizhiren (Alpinia Oxyphylla Fructus), and Longgu (Fossilia Ossis Mastodi). After one dose, the swelling stabilized; after two doses, it gradually subsided, the right pulse rose slightly, and the black mark faded. However, the tongue remained thick and white, trembling upon extension, and the hands trembled slightly. He then prescribed Liu Jun Zi Tang (Six Gentlemen Decoction) with Chenxiang (Aquilariae Lignum Resinatum). The major swelling subsided, eye redness decreased, cough slowed, phlegm thinned, and most of the white coating disappeared. On the next day's visit, the right pulse was no longer minute upon palpation, though still empty upon deep pressure. Liver Qi moved occasionally, malar flush persisted, and there was slight thirst. He prescribed Renshen, Fuling, Gouqi, Shaoyao (Paeoniae Radix Alba), Juhong (Citri Reticulatae Pericarpium Rubrum), Longgu, and Shayuji (Astrotocarpus Fructus) to tonify Yuan Qi, benefit the Kidney, and astringe Liver Qi, leading to complete recovery.
Yu Zhen commented: This case resembles Zhang Jingyue's treatment of Zhu Pengque's Sore Throat. The medication is steadier and more ingenious, beyond the reach of most. Had Guizhi (Cinnamomi Ramulus) or Fuzi (Aconiti Lateralis Radix Praeparata) been used, or Dihuang (Rehmanniae Radix) mixed in, it would not have matched the pathology accurately.
Sun Dongsu treated Xiao Lian Zhang, who suffered from an epidemic. His head was as large as a bucket, his neck was invisible, lips hung down to the breasts, complexion was like pig liver, and he was comatose and unaware of his surroundings. People were terrified and fled. Sun diagnosed a floating, wiry, and rapid pulse throughout. Initially, he prescribed Chaihu 1 liang, Huangqin and Xuanshen each 3 qian, Bohe (Menthae Haplocalycis Herba), Lianqiao, and Gegen (Puerariae Lobatae Radix) each 2 qian, and Gancao 1 qian. After three doses, chills and fever subsided, the wiry pulse diminished, but the pulse remained洪大 (surging and large), indicating transmission to the Yangming channel. He changed the prescription to Guanzhong (Cyperi Rhizoma) 1 liang, Gegen and Huafen (Trichosanthis Radix) each 3 qian, Gancao 1 qian, and 49 Black Beans (Soybean seeds). He recovered after three doses.
Yu Zhen commented: The spread of epidemics is necessarily determined by Yunqi (Five Movements and Six Qi). The Inner Canon mentions that if Gang (Yang stems) and Rou (Yin stems) do not take their proper turns, an epidemic may arise after three years. Generally, Yang stems are Gang, and Yin stems are Rou. When a Yang stem governs the Si Tian (Heavenly Command), the corresponding Yin stem governs the Zai Quan (Earthly Repository), and vice versa. They combine appropriately, such as Jia combining with Ji, called "Gang and Rou in position." Loss of position occurs, for example, in the Jiazi year when Shaoyin governs Si Tian. If the previous Guihai year had excess days, although the year changes to Jiazi, Jueyin has not yet withdrawn, while the Earth's Yangming Jiyin has already advanced. Thus, the Si Tian of Guihai oversees the Zai Quan of Jiazi. Upper Gui and Lower Ji constitute a loss of Gang-Rou position, transforming into Earth Epidemic after three years. Or if Shaoyin has entered Si Tian but the Earth has not advanced, the previous Wuyin Shaoyang remains in Zai Quan. Jia and Wu oppose each other and do not combine, transforming into Earth Li (pestilence) after three years. Extending this logic: Bing-Xin loss transforms into Water Epidemic; Geng-Yi loss transforms into Metal Epidemic; Ding-Ren loss transforms into Wood Epidemic; Wu-Gui loss transforms into Fire Epidemic. The four Li follow similar examples, verifiable in the texts. I personally believe this theory is too shallow and may not always verify.
Wang Kentang said: Yunqi theories occupy nearly half of the Inner Canon. If one sticks to the constant without understanding change, one will find it unverified. What Yunqi governs is the constant; what abnormal Qi governs is the change. The constant is like the intrinsic Qi; the change is ubiquitous and has specific prognoses. Thus, manifestations include following/reversing, excessive/stagnant, victorious/repelling, excess/deficiency variations, all differing in onset. If Jueyin acts, there is much wind, and flora flourishes; this is Following. Weather is clear, dry, and windless; this is Reversal. Sky is dusty, flowing water does not freeze; this is Excessive. Strong winds break trees, clouds and objects are chaotic; this is Stagnation. Mountains and marshes are scorched, flora withers; this is Victorious. Great heat burns, locusts cause disaster; this is Repelling. Earthquakes and landslides, constant dust haze; this is Excess. Gloomy anytime, heavy clouds darken the day; this is Deficiency. Diseases respond to these changes, depending on the local climate. Even within a few miles, different climates yield entirely different outcomes. How can one adhere rigidly to fixed rules? During the Xining era, the capital suffered prolonged drought despite extensive prayers. Continuous overcast led people to expect rain. Suddenly, it cleared with intense sun. Shen Kuo answered imperial inquiries, stating rain was imminent tomorrow. Others doubted this given the dry heat. Yet, it rained heavily the next day. At that time, Wet Earth was acting. The continuous overcast showed the effect of the Following Qi, but suppressed by Jueyin, preventing rain. The sudden clearing brought Dry Metal, breaking Jueyin, allowing Taiyin to extend. The next day, Yunqi were favorable, hence the rain. Alas, how rare are those like Shen Cunzhong to discuss Yunqi! Yu Zhen reflects that such speculation holds profound truth. Those who explore carefully can understand the origin of epidemics and thus the method of treatment. Sheng San Zi was an effective formula of Dongpo and Shen Cunzhong, published to save lives, likely suited to that year's Yunqi. Puji Xiaodu Yin was also carved on stone. Gong Yunlin, residing in Daliang during the Wanli era of Ming, faced a severe outbreak of Big Head Plague. He used the secret formula Er Sheng Jiu Ku Wan (Two Saviors Relief Pills), achieving 100% success. Now, these formulas do not always work. Thus, we know diseases have no fixed formulas, and physicians have no rigid methods. The key lies in divine illumination and adaptability.