养 太老先生。精神内守。百凡悉处谦退。年登古稀。面貌
若童子。盖得于天全。而不受人损也。从来但苦脾气不旺。食饮浓自撙节。迩年少腹有疝。形如鸡卵。数发
以后。其形渐大而长。从少腹坠入睾囊甚易。返位甚难。下体稍受微寒则发。发时必俟块中冷气渐转暖热。始
得软溜而缩入。不然则鼓张于隘口。不能入也。近来其块益大。发时如卧酒瓶于胯上。半在少腹。半在睾囊。
其势坚紧如石。其气迸入前后腰脐各道筋中。同时俱胀。繇是上攻入胃。大呕大吐。繇是上攻巅顶。战
栗畏寒。安危止关呼吸。去冬偶见暴发光景。知为地气上攻。亟以大剂参附姜桂投之。一剂而愈。以后但遇举
发。悉用桂附速效。今五月末旬。值昌他往。其证连日为累。服十全大补汤二十余剂。其效甚迟。然疑证重。
不疑药轻也。值年家俞老先生督饷浙中。遥议此证。亦谓十全大补用到百剂自效。乃决意服。至仲秋。其证复
发。发时昌仍用姜桂参附投之。令郎谏议卣翁老先生。两疑而莫所从也。昌请深言其理焉。夫人阳不足则用四君。
阴不足则用四物。阴阳两不足。则合四君四物。而加味为十全大补。此中正和平之道也。若夫浊阴之气。结
聚少腹。而成有形。则阴盛极矣。安得以阴虚之法治之。助邪而滋疾乎。何以言之。妇女有娠者之病伤寒。不
得已而用麻桂硝黄等伤胎之药。但加入四物。则厉药即不能入胞而伤胎。岂欲除块中之邪。反可用四物护之
乎。此一征也。凡生 瘕痞块者。驯至身羸血枯。百计除之不减。一用四物。则其势立增。夫四物不能生血
活血。而徒以增患。此又一征也。人身之血脉。全赖饮食为充长。四物之滞脾。原非男子所贵。既以浊阴极
盛。时至横引阴筋。直冲阳络。则地气之上陵者。大有可虑。何得以半阴半阳之药。蔓而图之。四物之不当用
无疑矣。即四君亦元老之官。不可以理繁治剧。必加以姜桂附子之猛。始克胜病。何也。阴邪为害。不发则
已。其发必暴。试观天气下降则清明。地气上升则晦塞。而人身大略可睹。然人但
见地气之静。而未见地气之动也。方书但言阴气之衰。而未言
阴邪之盛也。医者每遇直中阴经之病。尚不知所措手。况杂证乎。请纵谭天地之道以明之。天地之道。元会
运世一书。论之精矣。至于戌亥所以混茫之理。则置之不讲。以为其时天与地混而为一。无可讲耳。殊不知天不
混于地。而地则混于天也。盖地气小动。尚有山崩川沸。陵迁谷变之应。况于地气大动。其雷炮迅击之威。百
千万亿。遍震虚空。横冲逆撞。以上加于天。宁不至混天为一耶。必至子而天开。地气稍下。而高覆之体始露
也。必至丑而地辟。地气始返于地。而太空之体始廓也。其时人物尚不能生者。则以地气自天而下。未至净
尽。其青黄红紫赤白碧之九气而外。更有诸多悍疾之气。从空注下者。动辄绵亘千百丈。如木石之直坠。如箭
弩之横流。人物非不萌生其中。但为诸多暴气所摧残。而不能长育耳。必至寅而驳劣之气。悉返冲和。然后人
物得遂其生。以渐趋于繁衍耳。阴气之惨酷暴烈。一至于此。千古无人论及。何从知之耶。大藏经中。佛说世
界成毁至详。而无此等论说者。盖其已包括于地水火风之内。不必更言也。夫地水火风。有一而非阴邪也哉。
群阴之邪。酿成劫运。昌之所谓地气之混于天者。非臆说矣。堪舆家尚知趋天干之吉。而避地支之凶。奈何医
之为道。遇地气上奔之证。曾不思避其凶祸耶。汉代张仲景。特着卒病论十六卷。禄山兵火以后。遂湮没不
传。后人无繇获见。昌因悟明地气混天之理。凡见阴邪上冲。孤阳扰乱之证。陡进纯阳之药。急驱阴气。呱呱
有声。从大孔而出。以辟乾坤而揭日月。功效亦既彰彰。如太翁之证。屡用姜附奏绩者。毋谓一时之权宜。实
乃万世经常之法也。但悍烈之性。似非居恒所宜服。即举发时服之。未免有口干舌苦之过。其不敢轻用者。
孰不知之。而不如不得不用也。即如兵者毒天下之物。而善用之则民从。不善用之则民叛。今讨寇之师。
监而又监。制而又制。强悍之气。化而为软戾。不得不与寇为和同。至于所过之地。抢劫一空。荆棘生而凶
年兆。尽驱良民而为
寇矣。庙堂之上。罢兵不能。用兵无策。大略类然。昌请与医药之法。互相筹酌。夫坚块远在少腹。漫无平
期。而毒药从喉入胃。从胃入肠。始得下究。旧病未除。新病必起矣。于此而用治法。先以姜附肉桂为小丸。
曝令干坚。然后以参术浓为外廓。俾喉胃间知有参术。而不知有姜桂附子。递送达于积块之所。猛烈始露。庶
几坚者削。而窠囊可尽空也。今监督之旄。充满行间。壮士金钱饱他人腹。性命悬他人手。其不能办寇。固
也。而其大病。在于兵护监督。不以监督护兵。所以迄无成功耳。诚令我兵四面与寇相当。而令监督于附近
贼界。坚壁清野。与土着之民。习且耕且战之法。以浓为我兵之外廓。则不至于絷骐骥而缚孟贲。我兵可以贾
勇而前。或击其首尾。或捣其中坚。或昼息夜奋。以乱其乌合。而廓清之功自致矣。况有监督以护之于
外。诸凡外入之兵。不敢越伍而哗。庶几民不化为寇。而寇可返为民耳。山泽之 。何知当世。然聊举医
法之一端。若有可通者。因并及之。
卣臣先生问曰。外廓一说。于理甚长。何以古法不见用耶。答曰。古法用此者颇多。如用朱砂为衣者。取义
南方赤色。入通于心。可以护送诸药而达于心也。如用青黛为衣者。取义东方青色。入通于肝。可以护送诸药
而达于肝也。至于攻治恶疮之药。包入葱叶之中。更嚼葱浓罨而吞入。取其不伤喉膈。而直达疮所也。即煎剂
亦有此法。如用大剂附桂药煎好。再投生黄连二三分。一滚即取起。俟冷服之。则熟者内行下行。而生者上行
外行。自非外廓之意耶。仲景治阴证伤寒。用整两附子煎熟。而入生猪胆汁几滴和之。可见圣神用药。悉有
法度也。卣臣先生曰善。
胡卣臣先生曰。家大人德全道备。生平无病。年六十。以冬月触寒。乃有疝疾。今更十年。每当病发。
呕吐畏寒。发后即康好如旧。今遇嘉言救济。病且渐除。日安一日。家大人乐未央。皆先生赐矣。
太老先生。精神内敛守持。凡事都保持谦退的态度。年纪已至古稀之年。面貌却像孩童一样。这大概是禀受了天地的全气。而不受外界邪气的损伤。向来只是苦于脾气不旺盛。饮食方面浓腻之物自我节制。近来少腹部患有疝气。形状像鸡蛋大小。几次发作以后。其形状逐渐变大且变长。从少腹坠入阴囊很容易。但回纳复位却很困难。下体稍微受到一点寒气就会发作。发作时一定等到肿块中的冷气逐渐转为暖热。才能柔软滑溜地缩回体内。否则就会在狭窄的入口处鼓胀。无法进入。近来那个肿块更加大了。发作时就像把酒瓶横放在胯骨上。一半在少腹。一半在阴囊。其势坚硬紧实如石头。其气迸发进入前后腰脐各处的筋络中。同时全部胀满。由此向上攻冲入胃。导致剧烈呕吐。由此向上攻冲至头顶。出现战栗畏寒的症状。安危只关乎呼吸之间。去年冬天偶然见到他暴发病发的景象。知道这是地气（阴寒之邪）上攻所致。急忙用大剂量的参附姜桂投药治疗。一剂药就痊愈了。此后每次遇到发作。都用桂附类药物迅速见效。今年五月下旬。正值我喻昌外出。他的病症连日劳累诱发。服用了二十多剂十全大补汤。效果非常缓慢。然而怀疑是病重。不怀疑是药力轻。恰逢年家世交的俞老先生在浙江督运粮饷。远程商议这个病症。也说十全大补汤用到一百剂自然有效。于是决意服用。到了仲秋。病症再次发作。发作时喻昌仍然用姜桂参附投药。令郎谏议卣翁老先生。对此两相疑惑而不知听从哪一方。喻昌请求深入阐述其中的道理。凡是阳气不足就用四君子汤。阴血不足就用四物汤。阴阳两不足。就将四君子和四物合方。加味成为十全大补汤。这是中正平和的治疗之道。如果是浊阴之气。结聚在少腹。形成有形的肿块。那么阴盛已经到了极点。怎么能用治疗阴虚的方法来对待呢？那样只会助长邪气并滋生疾病。为什么这么说呢？妇女怀孕后患伤寒。不得已使用麻黄、桂枝、芒硝、大黄等伤胎的药物。但只要加入四物汤。那些猛烈的药物就不能进入胞宫伤害胎儿。难道想要清除肿块中的邪气。反而可用四物汤来保护它吗？这是一个例证。凡是生长瘕痞块的人。逐渐导致身体消瘦、血液枯竭。用各种方法消除它都不能减少病情。一旦使用四物汤。其势头立刻增加。四物汤不能生血活血。反而徒然增加病患。这是又一个例证。人体的血脉。完全依赖饮食来充养增长。四物汤滋腻碍脾。原本就不是男子所推崇的。既然已经因为浊阴极度旺盛。按时辰牵引阴筋。直冲阳络。那么地气上陵的危害。大有可忧虑之处。怎么能用半阴半阳的药物。拖延时间来图谋解决呢？四物汤的不当使用是毫无疑问的了。即使是四君子汤也是元老级别的官员。不可以用来处理繁杂剧烈的政务。必须加上姜、桂、附子这些猛烈的药物。才能胜任治病。为什么呢？阴邪为害。不发作则罢。一旦发作必定猛烈。试看天气下降则清明。地气上升则晦暗闭塞。而人身的情况大致可以由此推知。然而人们只见地气的静止。而未见地气的运动。医书只谈论阴气的衰弱。而未谈论阴邪的亢盛。医生每当遇到直中阴经的疾病。尚且不知道如何下手。何况是杂病呢？请让我纵谈天地的道理来阐明它。天地的道理。《元会运世》一书论述得非常精妙。至于戌、亥两个时辰之所以混沌迷茫的道理。就被搁置不讲。认为那时天和地混而为一。没有什么可讲的。殊不知天没有混同于地。而是地混同于天。大概地气轻微震动。还有山崩川沸、陵迁谷变的应验。何况地气大动。那雷炮迅击的威力。成千上万亿。遍震虚空。横冲逆撞。向上施加于天。难道不会使天混同于地吗？一定要到子时天开。地气稍向下行。而高覆的天体才显露出来。一定要到丑时地辟。地气开始返回地面。而太空的形体才开阔起来。那时候人物还不能产生。是因为地气从天上下行。尚未完全清净。除了青、黄、红、紫、赤、白、碧九种气之外。更有许多刚悍疾厉的气。从空中注下。动辄绵延千百丈。像木石直接坠落。像箭弩横向流淌。人物并非不在其中萌芽产生。只是被许多暴烈之气摧残。而不能生长发育。一定要到寅时驳劣之气。全部返还冲和。然后人物才得以生存。逐渐趋向繁衍。阴气的惨酷暴烈。竟然达到这种地步。千古以来没有人论及。从哪里知道的呢？大藏经中。佛说世界成毁非常详细。但没有这种说法。大概已经包含在地、水、火、风之内。不必再说了。地、水、火、风。有一种不是阴邪吗？群阴之邪。酿成劫难运势。喻昌所说的地气混同于天。并不是凭空臆说。堪舆家（风水师）还知道趋避天干之吉。而躲避地支之凶。奈何医学之道。遇到地气上奔的病症。竟然不想避开它的凶祸吗？汉代张仲景。特别撰写了《卒病论》十六卷。安禄山兵火之后。于是湮没失传。后人无从获得见到。喻昌因此领悟明晓地气混天的道理。凡见到阴邪上冲。孤阳扰乱的症状。突然进用纯阳的药物。急驱阴气。发出呱呱有声。从大孔窍排出。以开辟乾坤而揭开日月。功效也已经显著。比如太老先生的病症。屡次使用姜附奏效。不要认为是暂时的权宜之计。实际上是万世经常的方法。但是刚悍猛烈的药性。似乎不适合平时常服。即使在发作时服用。未免有过分导致口干舌苦的问题。不敢轻易使用的人。谁不知道呢。但不如不得不用的情况。就像兵器是毒害天下的物品。而善于使用它百姓就顺从。不善于使用它百姓就反叛。现在讨伐寇贼的军队。监视又监视。制约又制约。强悍之气。转化为软弱乖戾。不得不与寇贼和平共处。至于经过的地方。抢劫一空。荆棘丛生而凶年的征兆显现。尽驱赶良民成为寇贼了。朝廷之上。停止战争做不到。使用战争没有策略。大致类似这种情况。喻昌请求将医药之法。互相筹酌讨论。那个坚硬的肿块远在少腹。漫无平复之期。而毒药从喉咙进入胃。从胃进入肠。才开始向下探究。旧病未除。新病一定会产生。在这里使用治法。先用姜、附、肉桂制成小丸。晒得干硬。然后用参、术浓汁作为外廓包裹。使得喉胃间只知道有参、术。而不知道有姜、桂、附子。递送送达积聚肿块的地方。猛烈药性才显露出来。这样或许坚硬的肿块能削去。而窠囊可以完全清空。现在监督的旗帜。充满军营之间。壮士的钱财饱了别人的肚子。性命悬在别人手中。他们不能平定寇贼。本来就是必然的。而他们的大病。在于士兵保护监督。而不是监督保护士兵。所以最终没有成功。如果让我们的士兵四面与寇贼相当。而让监督在靠近贼界的地方。坚守壁垒。清理野外。与当地居民。练习且耕且战的方法。以浓厚的物资为我军的外廓。就不会束缚千里马和孟贲这样的勇士。我军可以鼓起勇气前进。或者攻击他们的首尾。或者捣毁他们的中坚。或者白天休息夜晚奋起。以扰乱他们乌合之众。而廓清的功效自然达成。况且有监督在外面保护他们。所有外来入队的士兵。不敢越出队伍而喧哗。这样或许百姓不化为寇贼。而寇贼可以返归为民罢了。山野之人见识浅陋。不知道当世大事。然而姑且举出医药方法的一个方面。如果有可通融的地方。因此一并提及。
卣臣先生问道。外廓这一说法。于理很长。为什么古法不见使用呢？回答说。古法使用此法的很多。比如用朱砂做衣。取义南方赤色。入通于心。可以护送诸药而到达心脏。比如用青黛做衣。取义东方青色。入通于肝。可以护送诸药而到达肝脏。至于治疗恶疮的药物。包入葱叶之中。再嚼碎葱白敷贴吞入。取其不伤害喉膈。而直达疮所。即使煎剂也有这种方法。比如用大剂量附桂药煎好。再投入生黄连二三分。一滚即取出。等冷却后服用。那么熟药在内下行。而生药在上向外行。这不是外廓的意思吗？张仲景治疗阴证伤寒。用整两附子煎熟。而加入生猪胆汁几滴调和。可见圣神用药。都有法度。卣臣先生说好。
胡卣臣先生说。家父道德完备。生平无病。六十岁时。因冬天触犯寒气。才有疝疾。到现在已经十年。每当病发。呕吐畏寒。发作后即康复如初。现在遇到嘉言救济。病渐除。日安一日。家父乐未央。都是先生的恩赐。
Tai Lao Xiansheng (Senior Gentleman). His spirit is inwardly guarded and retained. In all matters, he maintains an attitude of humility and retreat. Having reached the age of seventy (ancient term for old age), his appearance resembles that of a child. This is likely due to having received the full endowment from Heaven (Tian Quan) and not suffering damage from external pathogens. He has long suffered from weak Spleen Qi (Spleen energy). He exercises self-restraint regarding rich and heavy foods. Recently, he developed a hernia in the lower abdomen, shaped like a chicken egg. After several episodes, its shape gradually enlarged and lengthened. It descends easily from the lower abdomen into the scrotum, but returning it to its original position is difficult. Exposure of the lower body to even slight cold triggers an episode. During an attack, one must wait until the cold qi within the mass gradually turns warm before it can soften and retract. Otherwise, it swells at the narrow opening and cannot enter. Recently, the mass has become larger. During attacks, it feels like lying a wine bottle across the hip; half is in the lower abdomen, half in the scrotum. Its condition is hard and tight as stone. The qi bursts into the meridians connecting the lower back, waist, and navel, causing simultaneous distension. From there, it attacks upward into the Stomach, causing severe vomiting. From there, it attacks upward to the vertex, causing tremors and aversion to cold. Life and death depend on breathing. Last winter, witnessing a sudden violent onset, I knew this was Earth Qi (Yin-cold pathogen) attacking upward. I urgently administered a large dose of Renshen Tang (Ginseng Decoction) combined with Fuzi (Prepared Aconite Root), Shengjiang (Fresh Ginger), and Guizhi (Cinnamon Twig). One dose cured him. Since then, whenever an episode occurred, I used Guizhi Tang (Cinnamon Twig Decoction) and Fuzi with rapid effect. In late May this year, while I was away, his condition was aggravated by fatigue over several days. He took more than twenty doses of Shiquan Dabu Tang (Complete Great Tonifying Decoction), but the effect was very slow. However, he suspected the disease was severe, not that the medication was too mild. At that time, Mr. Yu, a family friend, was supervising grain transport in Zhejiang. Remote consultation also suggested that using Shiquan Dabu Tang for a hundred doses would naturally be effective. Thus, he resolved to take it. By mid-autumn, the condition relapsed. Upon recurrence, I again administered Shengjiang, Guizhi, Renshen, and Fuzi. His son, Jianshi Youweng (Censor Youweng), was doubtful of both approaches and did not know whom to follow. I requested to explain the principle deeply. When Yang Qi is insufficient, Si Jun Zi Tang (Four Gentlemen Decoction) is used. When Yin Blood is insufficient, Si Wu Tang (Four Substances Decoction) is used. When both Yin and Yang are insufficient, Si Jun Zi Tang and Si Wu Tang are combined and modified to form Shiquan Dabu Tang. This is the orthodox, balanced approach. However, if turbid Yin Qi accumulates in the lower abdomen, forming a tangible mass, Yin excess has reached its extreme. How can one treat this with methods for Yin deficiency? Doing so would only assist the pathogen and exacerbate the illness. Why do I say this? For pregnant women suffering from Shang Han (Cold Damage), when forced to use herbs like Mahuang (Ephedra Herba), Guizhi (Cinnamon Twig), Xiaoshi (Niter), or Dahuang (Rhubarb Root and Rhizome) which may harm the fetus, adding Si Wu Tang (Four Substances Decoction) prevents these harsh drugs from entering the uterus and harming the fetus. Does this mean that to eliminate pathogens in a mass, one should use Si Wu Tang (Four Substances Decoction) to protect them? This is one evidence. For those developing Jia and Pi masses (abdominal lumps), progressing to emaciation and blood depletion, various attempts to remove them fail to reduce the condition. Once Si Wu Tang (Four Substances Decoction) is used, the condition immediately worsens. Si Wu Tang (Four Substances Decoction) does not generate or invigorate blood; it merely increases affliction. This is another evidence. Human blood vessels rely entirely on dietary intake for nourishment and growth. Si Wu Tang (Four Substances Decoction) is cloying and obstructs the Spleen; it is originally not prized for men. Given that turbid Yin is extremely excessive, drawing Yin meridians at specific times and rushing straight into Yang collaterals, the danger of Earth Qi encroaching upward is significant. How can one use semi-Yin, semi-Yang herbs to delay and attempt resolution? The inappropriateness of Si Wu Tang (Four Substances Decoction) is beyond doubt. Even Si Jun Zi Tang (Four Gentlemen Decoction) is like a senior official; it cannot handle complex and severe administrative tasks. One must add fierce herbs like Shengjiang (Fresh Ginger), Guizhi (Cinnamon Twig), and Fuzi (Prepared Aconite Root) to overcome the disease. Why? Pathogenic Yin, when inactive, is fine; when active, it is violent. Observe: when Heaven Qi descends, clarity prevails; when Earth Qi ascends, obscurity ensues. The human body is roughly analogous. People see the stillness of Earth Qi but not its movement. Medical texts discuss the decline of Yin Qi but not the excess of Yin Pathogens. Physicians often do not know how to act when encountering diseases directly invading Yin meridians, let alone miscellaneous diseases. Please allow me to discuss the Dao of Heaven and Earth to clarify this. The principles of Heaven and Earth are exquisitely discussed in *Yuan Hui Yun Shi*. However, the principle of chaos during Xu and Hai hours is often ignored, under the assumption that Heaven and Earth merge into one, leaving nothing to discuss. This is incorrect. Heaven does not merge into Earth; rather, Earth merges into Heaven. If Earth Qi moves slightly, there are responses like mountain collapses and boiling rivers, shifting hills and changing valleys. How much more so when Earth Qi moves violently? The power of thunder and lightning strikes, numbering in billions, shakes the void, crashing horizontally and vertically, imposing upon Heaven. Would this not cause Heaven to merge with Earth? Only at Zi hour does Heaven open, Earth Qi descends slightly, and the high-covering Heaven becomes visible. Only at Chou hour does Earth expand, Earth Qi returns to the ground, and the vast space clears. At this time, life cannot yet exist because Earth Qi descending from Heaven is not yet pure. Besides the nine Qi of green, yellow, red, purple, crimson, white, and turquoise, many fierce and malignant Qi descend from the sky, stretching thousands of zhang, falling like wood and stone, flowing like arrows. Life may sprout within, but it is destroyed by these violent Qi and cannot grow. Only at Yin hour do inferior Qi return to harmony, allowing life to survive and gradually flourish. The cruelty and violence of Yin Qi reach such extremes. No one in history has discussed this. How do I know? The Tripitaka details the formation and destruction of worlds but lacks this discussion, likely because it is included within Earth, Water, Fire, and Wind. Are any of these not Yin Pathogens? Group Yin Pathogens brew catastrophic eras. My statement that Earth Qi merges with Heaven is not baseless speculation. Feng Shui masters know to seek auspicious Heavenly Stems and avoid inauspicious Earthly Branches. Why does medicine, when facing symptoms of Earth Qi surging upward, fail to consider avoiding this disaster? Zhang Zhongjing of the Han Dynasty specifically wrote *Zhu Bing Lun* (Treatise on Acute Diseases) in sixteen volumes. After the An Lushan Rebellion, it was lost and never transmitted. Later generations could not see it. I thus realized the principle of Earth Qi merging with Heaven. Whenever I encounter symptoms of Yin Pathogen rushing upward and solitary Yang disturbing, I suddenly administer pure Yang medicines to urgently expel Yin Qi. The expulsion makes loud sounds and exits through major orifices, clearing Heaven and Earth like revealing the sun and moon. The efficacy is evident. For Tai Lao Xiansheng's case, repeatedly using Jiang (Ginger) and Fu (Aconite) achieved results. Do not view this as a temporary expedient; it is a permanent method for all ages. However, the fierce nature of these drugs seems unsuitable for daily use. Even when taken during attacks, they may cause dry mouth and bitter taste. Everyone knows not to use them lightly, but sometimes one has no choice. Just as weapons are toxic to the world, skillful use brings obedience, while poor use causes rebellion. Current anti-bandit armies are monitored and constrained excessively. Their fierce spirit transforms into weakness and perversity, forcing peace with bandits. Areas passed through are looted bare, thorns grow, signaling famine, and good people are driven to become bandits. The court cannot stop war and lacks strategy for war, similar to this situation. I request to deliberate medical methods alongside military strategy. The hard mass is far in the lower abdomen, with no clear timeline for resolution. Poisonous drugs enter via the throat to the Stomach, then to the Intestines, only then reaching downward. The old disease remains, new diseases arise. Here, the treatment method is: first, make small pills of Jiang (Ginger), Fu (Aconite), and Rougui (Cinnamon Bark), drying them until hard. Then, coat them with a thick layer of Renshen (Ginseng Root) and Baizhu (Atractylodes Macrocephala Rhizome). This way, the throat and Stomach perceive Renshen and Baizhu, not Jiang, Gui, or Fu. The drugs are delivered to the accumulation site, where the fierce potency reveals itself. Thus, the hard mass may be reduced, and the nest emptied. Currently, supervisors fill the ranks. Soldiers' money fills others' bellies; lives hang in others' hands. Their failure to defeat bandits is inevitable. Their major flaw is that soldiers protect supervisors, not supervisors protect soldiers, hence no success. If our soldiers face bandits from all sides, while supervisors fortify positions near enemy borders, clear the fields, and train locals in farming-and-fighting tactics, coating our troops with strong supplies, we will not bind swift horses or strong warriors. Our troops can advance bravely, striking heads and tails, smashing centers, resting by day and fighting by night to disrupt their disorganized forces, achieving clearance naturally. Moreover, with supervisors protecting outside, incoming troops dare not mutiny. Thus, civilians won't become bandits, and bandits can return to being civilians. As a hermit, I know little of current affairs, but offering this medical analogy might have some merit, so I mention it.
Mr. Youchen asked: The "outer coating" theory is logical. Why is it not used in ancient methods? I replied: Many ancient methods use this. For example, coating pills with Cinnabar (Zhusha) utilizes the South's red color, corresponding to the Heart, to escort drugs to the Heart. Coating with Indigo Naturalis (Qingdai) uses the East's green color, corresponding to the Liver, to escort drugs to the Liver. For treating malignant ulcers, drugs are wrapped in Scallion Leaves (Congye), chewed with Congbai (Scallion White), applied, and swallowed to avoid damaging the throat and diaphragm, reaching the ulcer directly. Even decoctions use this: boil large doses of Fuzi (Prepared Aconite Root) and Guizhi (Cinnamon Twig), add raw Huanglian (Coptis Rhizome), boil briefly, remove, cool, and drink. The cooked drugs move inward and downward; the raw drugs move outward and upward. Is this not the meaning of outer coating? Zhang Zhongjing treated Yin-pattern Cold Damage by boiling whole taels of Fuzi (Prepared Aconite Root), then adding a few drops of fresh Pig Bile (Zhuke Dan). This shows that sage-like drug usage always follows principles. Mr. Youchen said: Excellent.
Mr. Hu Youchen said: My father possesses complete virtue and Dao. He was healthy throughout his life. At sixty, catching cold in winter, he developed hernia. Ten years have passed. Each episode involves vomiting and aversion to cold, after which he recovers fully. Now, aided by Jiayan (Yu Chang's courtesy name), the illness is gradually removing itself, improving day by day. My father is endlessly joyful. All thanks to your grace.