人天境内。三教同源。入圣超凡。趋舍各异。医司苍生之命。体法王之心。凡三教九流。疾厄之
苦。如萃一身。皆当贯彻其旨。庶无自欺之弊。尝闻师尼寡妇之治。与常人有别。岂衲子参堂打
七之入魔。炼士坐功运气之走火。与常人无异耶。余虽不敏。业尝究心斯道。遍考方书。从无及
此。每见呆修行人见性不真。往往入于魔境。或丧志如木偶。或笑啼癫妄。若神祟所凭。良由役
心太甚。神心舍空。痰火乘凌所致。详推治例。与不得志人郁悒 傺之候。不甚相远。但其间多
挟五志之火。虽有虚证虚脉。一切温补助阳涩精药。概不可施。多有涤痰安神不应。服大剂独参
汤而愈者。有安神补气不应。服六味地黄兼滋肾丸而愈者。有涤痰降火不应。后服天王补心丹经
岁不辍而愈者。然此皆下根人。执迷不省。随其所着而流入识神矣。更有业种魔根。诡遇名师。
为藏身悔过之地。始焉非不勇猛。善知识见其略有见地。稍加策厉。安知其进锐者其退速。未几
本性炽然。恣行贪着。集成异端。嗔痴暴戾。淫杀盗妄。靡所不至。此宿世定业。虽诸佛不能化
导。岂药石能治乎。至于修真炼气之士。不求自然之旨。刻以吐纳为务。乃至气乱于中。火炽于
外。而为怔忡痞逆。躁扰不宁等患。慎不可妄行耗气散表之药。为害莫测。况有不能秘精啬神。
真气不能外廓内充。为风寒所侵。水谷所犯。惟黄 建中、枳实理中为正治。其余七情六气。以
意逆之。或有过剂伤中。虚火为患者。大剂独参汤以敛之。即有得其术者。真气初调之时。一身
阴气赶散。腹痛肠鸣不已。虫垢悉从魄门而出。自后真气方得内守。可以结胎。可以辟谷。当此
切勿误认为病而饵汤药以耗真气。不特前功尽废。且有性命之虑。亦有居处失宜。不能调制其火。
胎息不安者。独参汤送养正丹。取丹砂、铅汞之同气相求。自然胎息安和。医师不谙。见其灼热
燔蒸。误认客邪散表。势必昆 飞焰。玉石俱焚矣。不特发表当禁。一切辛散走气。苦寒伤阳。
沉降助阴药。咸宜远之。
大抵炼气之道。以阳为宝。纯阳为仙。纯阴则鬼。此理之最显者。用药不可不知。近世医术浅陋。
药石无功。多有沿袭坐功却病之法。不过欲断除妄念。勘破关头。昧者不能果决。每致壮火飞腾。
头面赤热。膈塞心忡。喘逆蒸汗而成上脱之候。亦有阴气消亡。强阳不制。精髓不固。二便引急
而成下脱之候。急乘欲脱未脱时。峻投保元汤下灵砂丹。以救上脱。数进生料六味下黑锡丹。以
固下脱。屡奏奇功于反掌间。当知精津血液。总藉神气之统摄也。曷观世俗三教所习。趋舍虽异。
而致病之由。皆不离于色相。苟能静究其理。妄希图治。而曰无贼于人。吾未敢信以为然。
人在天地之间，儒、释、道三教同出一源。追求成圣超凡，但取舍路径各不相同。医生掌管百姓的生命，应体悟佛法慈悲之心。对于三教九流中人们遭受的疾病痛苦，要像自己亲身承受一样感同身受，必须透彻理解其中的道理，这样才能避免自欺欺人的弊端。
我曾听说僧尼和寡妇的治疗，与常人有所不同。难道那些修行者参禅打坐入魔、炼丹士静坐运气走火，与常人的病症没有区别吗？我虽然不聪明，但也曾用心钻研此道，遍查医书，从未见到过相关记载。
我常见到那些呆板的修行人，因未能真正明心见性，往往陷入魔境。有的意志消沉如同木偶，有的哭笑无常、癫狂妄语，好像被鬼神附身。这大多是因为用心过度，导致心神空虚，痰火乘虚侵袭所致。详细推究其治疗法则，与不得志之人抑郁失意的症状相差不远。只是其中多夹杂五志（喜、怒、忧、思、恐）化火的情况。即使有虚证虚脉，一切温补、助阳、固涩精气的药物，一概不可使用。
临床上多见涤痰安神无效，服用大剂量独参汤而痊愈的；也有安神补气无效，服用六味地黄丸兼滋肾丸而痊愈的；还有涤痰降火无效，后来长期不间断服用天王补心丹而痊愈的。然而这些都属于根器低下的人，执迷不悟，随着执着流入识神之中。
更有甚者，带着业障魔根，偶然遇到名师，将其作为藏身悔过的地方。起初并非不勇猛精进，善知识见其略有心得，稍加鞭策鼓励，怎知进锐退速，不久本性炽盛，肆意贪着，集合成异端邪说，嗔恨、愚痴、暴戾，淫乱、杀戮、偷盗、妄语，无所不为。这是宿世定业，即使是诸佛也不能教化引导，何况是药石能治愈呢？
至于修真炼气之士，不追求自然之道，刻意以吐纳为务，以至于气机在体内紊乱，火热在体外炽盛，出现怔忡（心悸）、痞逆（胸腹闷胀气逆）、烦躁不安等症状。千万不可妄用耗气散表的药物，否则危害难以估量。况且有些人不能秘精啬神，真气不能外充内守，被风寒侵袭，或受饮食所伤，此时只有黄芪建中汤、枳实理中汤才是正治之法。其余因七情六气引起的，需根据意旨去推测调理。如果有因用药过量损伤中气，导致虚火为患者，可用大剂量独参汤来收敛。
即使有人掌握了炼气之术，在真气初调之时，一身阴气被赶散，腹痛肠鸣不止，虫垢全部从肛门排出。此后真气方能内守，可以结胎（指内丹修炼中的某种境界），可以辟谷。在此时切勿误认为是病而服用汤药消耗真气，不仅前功尽弃，甚至有性命之忧。
也有因居住环境不当，不能调制火候，导致胎息不安的，可用独参汤送服养正丹。取丹砂、铅汞同气相求之理，使胎息自然安和。如果医师不懂，见其身体灼热燔蒸，误认为是外感客邪而用发散表药，势必如火上浇油，玉石俱焚。不仅发表法应当禁止，一切辛散走气、苦寒伤阳、沉降助阴的药物，都应当远离。
大抵炼气之道，以阳气为宝，纯阳则为仙，纯阴则为鬼。这是最显明的道理，用药不可不知。近世医术浅陋，药石无功，多有沿袭静坐功法治病的方法，不过是想断除妄念，勘破关口。愚昧者不能果断，每每导致壮火飞腾，头面赤热，膈塞心悸，喘逆蒸汗而成上脱之候。也有阴气消亡，强阳无法制约，精髓不固，二便急迫而成下脱之候。
急需在欲脱未脱之际，峻补投保元汤送服灵砂丹，以救治上脱；多次进服生料六味地黄丸送服黑锡丹，以固摄下脱。常在顷刻间屡奏奇功。应当知道精津血液，总依靠神气的统摄。何不看世俗三教所习，虽然趋舍不同，但致病的缘由，都不离于色相（外在表象/欲望）。如果能静心探究其理，不要妄想投机取巧地治疗，说“没有贼人伤害”，我不敢相信这是对的。
Within the realm of heaven and earth, the Three Teachings (Confucianism, Buddhism, Taoism) share a common origin. In pursuing sainthood and transcendence, the choices and paths differ. Physicians are responsible for the lives of the common people and should embody the compassionate heart of the Buddha. For the suffering caused by illness among all walks of life, one should feel it as if it were happening to oneself, thoroughly comprehending the underlying principles to avoid self-deception.
I have heard that the treatment of monks, nuns, and widows differs from that of ordinary people. Are the "entering demon states" (Ru Mo, 入魔) experienced by practitioners during Zen meditation and the "deviating fire" (Zou Huo, 走火) suffered by alchemists during Qigong practice no different from those of ordinary people? Although I am not intelligent, I have devoted myself to studying this path and examined medical texts extensively, yet found no records concerning this.
I often observe rigid practitioners who fail to truly realize their nature, often falling into demonic realms. Some become listless like wooden puppets; others exhibit manic laughter or weeping, acting deliriously as if possessed by spirits. This is largely due to excessive mental exertion causing the spirit-mind to become empty, allowing phlegm-fire to invade. Detailed analysis of treatment cases shows these symptoms are not far from those of frustrated individuals suffering from depression and stagnation. However, these conditions often involve fire generated by the Five Emotions (Wu Zhi, 五志). Even if deficiency signs and pulses are present, all warming, tonifying yang, and astringent essence medicines must be strictly avoided.
Clinically, there are cases where resolving phlegm and calming the spirit fails, but recovery occurs after administering large doses of *Dushen Tang* (Ginseng Decoction). There are cases where calming the spirit and tonifying qi fails, but recovery occurs after taking *Liuwei Dihuang Wan* (Six-Ingredient Rehmannia Pill) combined with *Zishen Wan* (Kidney-Nourishing Pill). There are also cases where resolving phlegm and descending fire fails, but recovery occurs after long-term, uninterrupted use of *Tianwang Buxin Dan* (Heavenly King Heart-Nourishing Pill). These patients generally possess inferior root capacities, remaining obstinate and unenlightened, allowing their attachments to flow into the conscious mind (Shi Shen, 识神).
Others carry karmic seeds of demonic roots, accidentally encountering a master, whom they use as a refuge for repentance. Initially, they may be vigorous in their practice. When a good teacher sees slight progress and offers encouragement, who would know that rapid advancement leads to rapid regression? Soon, their original nature becomes intense, leading to indulgence in desires, culminating in heterodox beliefs, characterized by anger, ignorance, and violence, engaging in lust, killing, theft, and falsehood without limit. This is fixed karma from past lives; even Buddhas cannot transform it, let alone medicine.
Regarding cultivators of truth and Qi, those who do not seek the principle of naturalness but focus obsessively on breathing exercises may cause Qi disorder internally and fire blazing externally, resulting in palpitations (*Zhengchong*, 怔忡), chest/abdominal fullness and rebellious Qi (*Pi Ni*, 痞逆), restlessness, and agitation. One must never recklessly administer drugs that consume Qi and disperse the exterior, as the harm is immeasurable. Furthermore, some fail to conserve essence and spirit, preventing True Qi from filling the interior and exterior, making them susceptible to wind-cold invasion or dietary injury. In such cases, *Huangqi Jianzhong Tang* (Astragalus Middle-Warming Decoction) and *Zhishi Lizhong Tang* (Immature Bitter Orange Spleen-Centralizing Decoction) are the correct treatments. For other issues arising from the Seven Emotions and Six Climates, one must infer the treatment based on intent. If excessive medication damages the middle Jiao causing deficient fire, large doses of *Dushen Tang* should be used to consolidate.
Even for those who have mastered these arts, when True Qi is initially regulated, Yin Qi throughout the body may be dispersed, causing persistent abdominal pain and borborygmus, with parasites and filth expelled through the anus. Only then can True Qi guard the interior, potentially leading to "fetal breathing" (Tai Xi, 胎息) and fasting (Bi Gu, 辟谷). At this stage, one must not mistake these sensations for disease and take herbal decoctions that consume True Qi; otherwise, previous efforts will be wasted, and life may be endangered.
If living conditions are unsuitable and fire regulation fails, causing unstable fetal breathing, *Dushan Tang* can be used to deliver *Yangzheng Dan* (Upholding Righteousness Pill). This utilizes the principle of similar energies attracting each other between Cinnabar (Dan Sha, 丹砂) and Lead/Mercury, naturally stabilizing fetal breathing. If physicians are ignorant and mistake the burning heat for an external pathogen, using dispersing exterior remedies will be like adding fuel to a fire, destroying both jade and stone indiscriminately. Not only should exterior-dispersing methods be prohibited, but all pungent-dispersing Qi-moving, bitter-cold Yang-damaging, and sinking-Yin-assisting drugs should be avoided.
Generally, the way of refining Qi treasures Yang; pure Yang becomes immortal, while pure Yin becomes a ghost. This is the most obvious principle, and drug selection must reflect this. Modern medical skills are shallow, rendering medicines ineffective. Many follow the method of sitting meditation to cure diseases, merely aiming to eliminate delusions and break through barriers. Ignorant individuals lack decisiveness, often causing vigorous fire to soar, resulting in red-hot head and face, chest oppression, palpitations, wheezing, and steaming sweat, constituting an "Upper Collapse" (Shang Tuo, 上脱) syndrome. Alternatively, Yin Qi may perish, leaving strong Yang unchecked, essence and marrow insecure, with urgent urination and defecation, constituting a "Lower Collapse" (Xia Tuo, 下脱) syndrome.
In emergencies, before complete collapse, administer *Baoyuan Tang* (Protect Origin Decoction) with *Lingsha Dan* (Cinnabar Pill) to rescue Upper Collapse; repeatedly administer *Shengliao Liuwei* (Raw Ingredient Six-Ingredient Formula) with *Heixi Dan* (Black Tin Pill) to secure Lower Collapse. Miraculous results are often achieved instantly. One must understand that essence, fluids, blood, and juices rely entirely on the control of Spirit and Qi.
Observe the practices of the Three Teachings in secular society; although their paths differ, the causes of disease all stem from attachment to form/appearance (Se Xiang, 色相). If one can calmly investigate the principles and abandon delusional hopes for quick cures, claiming "no thief harms us," I dare not agree.