《甲志》云∶绍兴十九年三月，英川僧希HT ，往州南三十里 口扫塔，有客船自番禺至，舟中
士人携一仆，病脚弱，不能行，舟师悯之曰∶吾有一药，治此病如神，饵之而瘥者，不可胜计。既赛
庙毕，饮胙颇醉，乃入山求得，草渍酒，授病者，今天未明服之，如其言，药入口即呻吟云∶肠胃如
刀割截痛。迟明而死。士人以咎舟师，舟师恚曰∶何有此！即取昨夕所余药，自渍酒服之，不超时亦
死。盖此山多断肠草，人误食之辄死，舟师所取药，为根蔓所缠，醉不暇择，径投酒中，以此致祸。则
知草药不可妄用也。
蜀人多种菊，以苗可以菜，花可以药，园圃悉能植之。今人多采野菊供药肆，颇有大误。真菊延龄
，野菊杀人。如张华言∶黄精益寿，钩吻杀人。形类相似之误，有如此。
服饵之家，忌食羊血，虽服饵数十年，一食则前功尽丧，以其能解药力如此。
孙真人云∶宁医十男子，莫医一妇人。以嗜欲多于丈夫，故感病倍于男子。盖其慈恋爱憎，
嫉忧患，染着坚牢，情不自抑，以此成疾，非外感六气，必内伤七情之所致也。七情之病不
可医，诚以情想内结，自无而有，思虑过当，多致劳损。是以释氏称说酢梅，口中水出，想蹈悬
崖，足心酸楚，大都如此。若非宽缓情意，改易心志，则虽金丹大药，亦不能已。盖病出于五
内，无有已期，药力不可及也。法当令病者存想以摄心，抑情以养性。
葛仙翁曰∶凡妇人病，兼治其忧恚，令宽其思虑，则疾无不愈矣。
凡人在病中，百念灰冷，虽有富贵，欲享不能，反羡贫贱而健者。人能于平日无病时，作是
想头，病从何来！及一切名利、得失、恩怨亦自淡然。
《甲志》记载：绍兴十九年三月，英川僧人希HT前往州南三十里处的山口扫塔。有一艘客船从番禺驶来，船上有一位士人和他的仆人，仆人患有腿脚无力、无法行走的病。船夫怜悯他，说：“我有一种药，治疗这种病灵验如神，服用后痊愈的人不计其数。”祭祀完庙宇并分食祭品后，船夫喝得有些醉意，便进山寻找这种草药，将草浸泡在酒中，交给病人。嘱咐他在天亮前服用。病人照做，药刚入口就呻吟道：“肠胃像被刀割截一样疼痛。”天亮时便死了。士人责怪船夫，船夫生气地说：“哪有这种事！”随即取回昨晚剩下的药，自己浸泡在酒中服下，不到一个时辰也死了。原来这座山上多生长断肠草，人误食就会死亡。船夫所取的草药，被根蔓缠绕，因醉酒没来得及仔细挑选，直接投入酒中，因此招致灾祸。由此可知，草药不可随意滥用。
四川人多种植菊花，因为它的嫩苗可以做菜，花朵可以做药，园圃都能种植。如今许多人采集野菊供应药店，这有很大的错误。真正的菊花能延年益寿，而野菊却能致人死亡。就像张华所说：黄精能益寿延年，钩吻却会杀人。外形相似导致的误用，竟有如此严重。
服用丹药养生的人，忌讳吃羊血，即使服药几十年，只要吃一次羊血，之前的功夫全部白费，因为羊血能解除药力到如此程度。
孙思邈说：“宁可医治十个男子，也不要医治一个妇人。”因为妇人的情欲嗜好多于男子，所以感受疾病比男子加倍。大概是因为她们慈爱、贪恋、憎恶、嫉妒、忧虑、患难等情绪，执着坚固，情感难以自我抑制，因此形成疾病，这不是外感六淫邪气所致，必定是内伤七情引起的。七情致病难以医治，确实因为情思在内结聚，从无到有，思虑过度，多导致劳损。所以佛教称说酸梅，口中就会流水；想象脚踏悬崖，足心就会感到酸楚痛苦，大抵都是这样。如果不是放宽情意，改变心志，那么即使是金丹大药，也不能治愈。大概疾病出于五脏六腑，没有止期，药力也无法达到。治疗方法应当让病人存想以收摄心神，抑制情欲以修养本性。
葛洪（葛仙翁）说：“凡是妇人的病，兼治她们的忧愁怨恨，使她们放宽思虑，那么疾病没有不痊愈的。”
凡人在生病时，各种念头都变得冷淡灰暗，虽然拥有富贵，想享受却无法享受，反而羡慕贫贱但健康的人。人能在平时无病的时候，产生这样的想法，病从何而来！对于一切名利、得失、恩怨自然也就淡然处之了。
The *Jia Zhi* records: In the third month of the 19th year of Shaoxing, the monk Xi HT from Yingchuan went to sweep a pagoda at a mountain pass thirty li south of the prefecture. A passenger boat arrived from Panyu, carrying a scholar and his servant. The servant suffered from weak legs and could not walk. The boatman, pitying him, said, "I have a herb that cures this disease with miraculous efficacy; countless people have recovered after taking it." After completing the temple sacrifice and consuming the sacrificial meat, the boatman became somewhat drunk, entered the mountains to find the herb, soaked it in wine, and gave it to the patient, instructing him to take it before dawn. The patient followed instructions, but as soon as the medicine entered his mouth, he groaned, saying, "My intestines and stomach feel as if cut by knives." By dawn, he had died. The scholar blamed the boatman, who indignantly replied, "How can this be!" He then took the remaining medicine from the previous night, soaked it in wine, and drank it himself. Within less than an hour, he also died. It turned out that this mountain was abundant with *Gelsemium elegans* (Duan Chang Cao, 断肠草), which is fatal if ingested by mistake. The herb the boatman collected was entangled with roots and vines; due to intoxication, he failed to select carefully and threw it directly into the wine, causing this disaster. Thus, we know that herbs should not be used recklessly.
People in Sichuan often cultivate chrysanthemums, as their seedlings can be eaten as vegetables and flowers used as medicine, making them suitable for garden cultivation. Nowadays, many people gather wild chrysanthemums to supply pharmacies, which is a significant error. True chrysanthemum (*Ju Hua*, 菊花) prolongs life, whereas wild chrysanthemum kills. As Zhang Hua stated, *Polygonatum sibiricum* (Huang Jing, 黄精) extends longevity, while *Gelsemium elegans* (Gou Wen, 钩吻) causes death. Errors caused by similar appearances can be so severe.
Those practicing medicinal ingestion must avoid eating sheep blood. Even if one has taken medicines for decades, a single consumption of sheep blood will nullify all previous efforts, as it can neutralize the efficacy of medicines to such an extent.
Sun Simiao stated, "It is better to treat ten men than one woman." This is because women have more desires and attachments than men, and thus are twice as susceptible to illness. Generally, their emotions of love, attachment, hatred, jealousy, worry, and distress are deeply rooted and difficult to control, leading to disease. Such illnesses are not caused by external pathogenic factors (Six Excesses, Liu Qi, 六气) but are necessarily induced by internal emotional injuries (Seven Emotions, Qi Qing, 七情). Diseases arising from the seven emotions are difficult to cure because emotional knots form internally, creating phenomena from nothing. Overthinking often leads to exhaustion and damage. Therefore, Buddhism teaches that merely imagining eating sour plums causes saliva to flow in the mouth; imagining stepping off a cliff causes soreness and pain in the soles of the feet. Most cases are like this. Unless one relaxes emotions and changes one's mindset, even potent elixirs cannot cure the disease. Since diseases originate within the five zang organs, they have no definite end, and medicinal power cannot reach them. The treatment method should involve guiding the patient to focus the mind through visualization and restraining emotions to nourish nature.
Ge Hong (Ge Xian Weng, 葛仙翁) said, "For any disease in women, treating their sorrow and resentment simultaneously, and helping them broaden their thoughts, ensures recovery."
When people are ill, all worldly concerns become cold and ash-like. Even if wealthy, they desire enjoyment but cannot attain it, instead envying the poor who are healthy. If people can entertain such thoughts when they are healthy, where would illness come from? Consequently, they will naturally remain indifferent to fame, profit, gain, loss, gratitude, and resentment.