金道宾前案。次年始见而问治焉。今再伸治法。夫道宾之病。真阳上脱之病也。真阳者。父母构精时一点
真气。结为露水小珠。而成胎之本也。故胎在母腹。先结两岐。即两肾也。肾为水脏。而真阳居于其中。在易
坎中之阳为真阳。即此义也。真阳既以肾为窟宅。而潜伏水中。凝然不动。嘿与一身相管摄。是以
足供百年之用。惟夫纵欲无度。肾水日竭。真阳之面目始露。夫阳者亲上者也。至于露则魄汗淋漓。目中有
光。面如渥丹。其飞扬屑越。孰从把握之哉。所谓神魂飘荡。三年未有宁宇也。故每岁至冬而发。至春转剧。
盖无以为冬水收藏之本。无以为春木发生之基。以故腰脊牵强。督脉缩而不舒。且眩掉动摇。有风之
象。总由自伐其生生之根耳。夫生长化收藏之运。有一不称其职。便为不治之症。今奉藏者少。奉生者更
少。为不治无疑矣。而仆断为可治者。以有法治之也。且再经寒暑。阴阳有渐入之机。而验之人事。三年间
如处绝域。居围城。莫必旦夕之命。得于惩创者必深。夫是以知其可治也。初以煎剂治之。剂中兼用
三法。一者以涩固脱。一者以重治怯。一者以补理虚。缘真阳散
越于外。如求亡子。不得不多方图之。服之果获大效。于是为外迎之法以导之。更进而治其本焉。治本一法。
实有鬼神不觑之机。未可以言语形容者。姑以格物之理明之。畜鱼千头者。必置介类于池中。不则其鱼乘雷雨
而冉冉腾散。盖鱼虽潜物。而性乐于动。以介类沉重下伏之物。而引鱼之潜伏不动。同气相求。理通玄奥也。
故治真阳之飞腾屑越。不以鼋鳖之类引之下伏。不能也。此义直与奠玄圭而告平成。施八索以维地脉。同符
合撰。前案中所谓断鳌立极。早已言之矣。然此法不可渎也。渎则鱼乱于下矣。其次用半引半收之法。又其
次用大封大固之法。封固之法。世虽无传。先贤多有解其旨者。观其命方之名。有云三才封髓丸者。有云金
锁正元丹者。封锁真阳。不使外越。意自显然。先得我心之同矣。前江鼎翁公祖案中。盏中加油。则灯愈
明。炉中覆灰。则火不息之说。亦早已言之矣。诚使真阳复返其宅。而凝然与真阴相恋。然后清明在躬。百
年尝保无患。然道宾之病。始于溺情。今虽小愈。倘无以大夺其情。势必为情所坏。惟是积精以自刚。积气
以自卫。积神以自王。再加平日之把持。庶乎参天之 。非斧斤所能骤伤者。若以其时之久而难于忍耐
也。彼立功异域。啮雪虏庭。白首始得生还者。夫独非人也欤哉。前案中以绝欲三年为丈夫行。可收桑榆者。
亦早已言之矣。今以药石生之。更不得不以苦言继之。仆不自度量。辄以一苇。障狂澜也。其能乎否耶。
胡卣臣先生曰。妙理微机。一经抽发。真有一弹而三日乐。一徽而终日悲者。
金道宾的前案。第二年才见到他并请求治疗。现在再次阐述治疗方法。金道宾的病，是真阳上脱的病。真阳，是父母结合精气时的一点真气，凝结成露水般的小珠，成为形成胎元的根本。所以胎儿在母腹中时，先结成两歧，即两肾。肾为水脏，而真阳居于其中。在《易经》坎卦中的阳爻即为真阳，就是这个道理。真阳既然以肾为居所，潜伏在水中，凝然不动，默默与全身相管摄，因此足以供应百年的使用。只有那些纵欲无度的人，肾水日渐枯竭，真阳的面目才开始显露。阳的特性是亲上的，到了显露的时候，就会魄汗淋漓，眼中发光，面色红润如涂丹砂，那种飞扬散越的状态，谁能把握得住呢？这就是所谓的神魂飘荡，三年没有安宁的日子。所以每年到了冬天就发作，到了春天反而加剧。这是因为没有作为冬季水气收藏的根本，也没有作为春季木气发生的根基。因此腰脊牵强，督脉收缩而不舒展，并且眩晕动摇，有风象的表现。总归是由于自我摧残了生生不息的根源。生长化收藏的运化，如果有一项不能称职，就成为不治之症。现在奉藏者少，奉生者更少，是不治无疑了。但我判断为可治的，是因为有法治它。况且再经过寒暑交替，阴阳有逐渐入里的契机，而从人事来看，三年间如同处在绝境，居住在围城之中，性命朝不保夕，受到的惩戒必然深刻。因此知道它是可治的。起初用煎剂治疗，方剂中兼用三种方法：一是以涩法固脱，二是以重镇法治怯，三是以补法治虚。因为真阳散越于外，如同寻找走失的孩子，不得不多方图谋。服药果然获得大效。于是采用外迎之法来引导它，进而治疗其根本。治疗根本的方法，实在有鬼神都难以窥测的机理，不能用言语形容。姑且用格物的道理来说明它。蓄养千头鱼的人，必须在池中放置介壳类动物，否则那些鱼会乘着雷雨冉冉腾散。大概鱼虽然是潜游之物，但本性乐于活动，用介壳类沉重下伏之物，来引导鱼的潜伏不动，这是同气相求，道理通晓玄奥。所以治疗真阳的飞腾散越，不用鼋鳖之类引导它们下伏，是不可能的。这个义理直接与“奠玄圭而告平成”、“施八索以维地脉”相符合同样的编排。前案中所谓的“断鳌立极”，早已说过了。然而这种方法不可轻慢，轻慢则鱼会在下面混乱。其次是用半引半收的方法，再次是用大封大固的方法。封固的方法，世间虽然失传，但先贤多有解释其旨意的。看他们命名方剂的名字，有叫“三才封髓丸”的，有叫“金锁正元丹”的，封锁真阳，不让它外越，意思自然明显。这与我心中所想相同了。前江鼎翁公祖案中，“盏中加油，则灯愈明；炉中覆灰，则火不息”的说法，也早已说过了。确实如果真阳返回其宅舍，并与真阴凝然相恋，然后清明在躬，百年常保无患。然而金道宾的病，始于沉溺情欲，现在虽然小愈，如果没有办法大大克制他的情欲，势必会被情欲所坏。只有积累精液以使自己刚强，积累气以使自己自卫，积累神以使自己为王，再加上平时的把持，或许能像参天大树一样，不是斧斤所能骤然伤害的。如果因为时间长久难以忍耐，那些在异域立功、在虏庭啮雪、直到白头才得以生还的人，难道就不是人吗？前案中把绝欲三年作为大丈夫的行为，可以挽回晚景，也早已说过了。现在用药物使他生存，更不得不用苦言来继之。我不自量力，辄以一苇草去阻挡狂澜。能做到吗？胡卣臣先生说：妙理微机，一经抽发，真有一种弹奏一曲而三日音乐不绝，一个徽音而终日悲伤的感觉。
Case of Jin Daobin (Jin Daobin's previous case). He was seen and asked for treatment only in the following year. Now I will further elaborate on the treatment method. Jin Daobin's illness is a condition of True Yang (Zhen Yang, the fundamental yang energy of the body) escaping upwards. True Yang is a trace of true qi (vital energy) from the time when his parents combined their essence during conception, condensed into small pearls like dew, becoming the root of forming the fetal origin. Therefore, while the fetus is in the mother's womb, it first splits into two, which are the two kidneys. The Kidney is an organ of water, and True Yang resides within it. In the Kan trigram of the *I Ching* (Book of Changes), the yang line represents True Yang, which is exactly this meaning. Since True Yang takes the Kidney as its dwelling place, lurking in water, remaining still and motionless, silently managing and controlling the whole body, it is sufficient to serve for a hundred years. Only those who indulge in lust without limit see their Kidney Water (Kidney Yin/fluids) depleted day by day, causing the face of True Yang to begin to appear. Yang has a nature of moving upward. When it appears, there will be profuse sweating (Po sweat, associated with the Lungs), light in the eyes, and a face red as if coated with cinnabar. Who can grasp such a flying and scattering state? This is what is meant by the wandering of the Soul (Hun) and Spirit (Shen), having no peace for three years. Thus, it manifests every winter and worsens in spring. This is because there is no foundation for the storage of Winter Water, nor a basis for the generation of Spring Wood. Consequently, there is stiffness and pulling in the waist and spine, contraction and lack of relaxation in the Du Meridian (Governing Vessel), and dizziness and tremors, presenting symptoms of Wind. It all stems from self-destruction of the root of life. If any one of the cycles of Growth, Transformation, Harvest, and Storage fails to perform its duty, it becomes an incurable disease. Now, there is little storage, and even less generation; it is undoubtedly incurable. However, I judge it to be curable because there is a method to treat it. Moreover, after passing through cold and heat (seasons), there is a gradual opportunity for Yin and Yang to enter inwardly. From a human perspective, for three years he lived as if in a desolate land, besieged, with his life uncertain from morning to evening; the lessons learned from such punishment must be profound. Hence, I know it is curable. Initially, decoctions were used for treatment, incorporating three methods: one is to use astringents to secure escape, one is to use heavy sedatives to treat timidity, and one is to use tonification to manage deficiency. Because True Yang scatters outward, it is like searching for a lost child, requiring multiple strategies. The medication indeed achieved great effect. Then, an external guiding method was employed to lead it, advancing to treat the root cause. Treating the root involves a mechanism so subtle that even ghosts and gods cannot fathom it, beyond verbal description. Let me explain it using the principle of investigating things. Those who raise a thousand fish must place shellfish in the pond; otherwise, the fish will float away and scatter during thunderstorms. Although fish are creatures that dive, their nature enjoys movement. Using heavy, sinking shellfish to guide the fish to remain submerged and still is based on the attraction of similar energies, a principle that is profound and mysterious. Therefore, to treat the flying and scattering of True Yang, it is impossible not to use creatures like turtles and soft-shelled turtles to guide them downward. This logic aligns perfectly with "establishing the black tablet to announce peace" and "using eight ropes to support the earth's veins." The concept of "breaking the turtle's legs to establish the axis" mentioned in the previous case had already been stated. However, this method must not be treated lightly; otherwise, the fish will become chaotic below. The next best approach is a method of half-guiding and half-restraining, followed by a method of major sealing and securing. The sealing and securing method, though not widely transmitted in the world, has been interpreted by many sages. Looking at the names of the formulas they prescribed, such as "Sancai Fengsui Wan" (Three Powers Pill to Seal Marrow) and "Jinsuo Zhengyuan Dan" (Golden Lock Elixir to Rectify Origin), the intention to seal and lock True Yang to prevent it from escaping outward is obvious. This resonates with my own thoughts. The saying in the case of Vice-Intendant Jiang Dingweng, "adding oil to the lamp makes it brighter, covering ashes on the stove keeps the fire burning," was also mentioned long ago. Indeed, if True Yang returns to its residence and remains still, lovingly attached to True Yin (Zhen Yin, the fundamental yin substance), then clarity will reside in the body, and health will be preserved for a century. However, Jin Daobin's illness began with indulgence in lust. Although he has slightly recovered now, if his desires are not greatly restrained, he will surely be ruined by them. One must accumulate essence to become strong, accumulate Qi to defend oneself, and accumulate Shen to rule oneself, adding daily discipline. Only then can one stand like a towering tree, not easily damaged by axes. If one finds it difficult to endure for a long time, consider those who achieved merit in foreign lands, gnawed snow in enemy courts, and returned alive only with white hair; are they not human too? In the previous case, I stated that abstaining from sexual activity for three years is the conduct of a great man, capable of recovering one's later years, which was said long ago. Now that medicine has saved his life, bitter words must follow. I do not measure myself appropriately but dare to use a single reed to block the raging waves. Whether I can succeed or not remains to be seen. Mr. Hu Youchen said: "The subtle principles and mechanisms, once unraveled, truly feel like playing a tune that brings music for three days, or a single note that brings sorrow for a whole day."