物何灵。人为灵。灵何寄。寄一耳。耳也者。自后天而纽合先天者也。先天以灵明为主。
后天以血气为用。用不流行。则灵明且为之窒塞。用是轩岐家闵焉。以为先天不立。皆由后
天
而琼芝瑶草。又非人间可以猝得。不得已而思其次。有借树根草皮为生活计者。夫树根草皮
。得天地之灵秀而毓。只是一树根一性味。一草皮一性味。不善用之。非失之刚即失之柔。
善用之则刚者济之以柔。柔者济之以刚。有不得正平而与彼更生者。未之前闻也。作是说于
萍翠山房。山房中有客闻而善之曰。然则如何而可得正平之良剂乎。予曰。是不难。语云药
虽出于医手。方多传于古人。只取轩岐家已经经验于世者。遍告同人。岂不一举而万善骈臻
客即应声曰是是。于是向绛囊中取撮要一册以授客。客受而怀之。怀之也何居。曰将以问
世也
乾隆九年岁次甲子仲夏之月十有三日云川道人识
治一切厥逆。猝不省事。口流涎沫。手足拳挛诸症。
陈极牛胆星（一两五钱） 天竺黄（一两） 白芥子（五钱） 香犀角尖（一两） 羚
羊角尖
（一两）
共为细末。用陈米饮汤为丸。如椒目大。每服二十一粒。老弱减去十粒。用开水送。
专治痰厥。昏晕不醒。口噤痰喘。及小儿惊风发搐。五痫等症。
陈胆星（一两姜汁炒） 白附子（一两煨） 郁金（五钱） 川乌（一两面包煨） 半
夏（一两
皂荚
上五味研细。用腊月黄牛胆三个取汁和药。仍入胆内。扎口挂风檐下。次年取胆内药。
每药一两四钱重。加度过芒硝 水飞辰砂。 硼砂（各一钱） 冰片 麝香（各一分） 照
分发
就。
（附合牛胆星法 腊月用黄牛胆取出汁配入天南星 川贝母等分极细末将汁拌匀仍入胆
壳内
檐下
万物中什么最灵动？人最为灵动。灵性寄托在哪里？寄托在耳朵上。耳朵的作用，是连接后天与先天的枢纽。先天之本以灵明（指人的精神意识思维活动）为主；后天之体以血气运行发挥作用。如果血气运行不畅，那么灵明就会因此被窒塞不通。正因为如此，轩辕黄帝和岐伯等医家对此深感忧虑，认为先天根本不稳固，往往是由于后天失调所致。而像琼芝瑶草（传说中的仙药）那样珍贵的药材，又不是普通人能轻易得到的。不得已之下，只能退而求其次，考虑借助树木的根皮和草本植物的茎叶来维持生活和治疗疾病。这些树根草皮，汲取了天地的灵秀之气而孕育生长，但每一棵树根都有其特定的性味，每一株草皮也有其特定的性味。如果不善于使用它们，要么过于刚燥，要么过于柔腻；如果善于使用，就能用刚性的药物配合柔性的药物，或用柔性的药物配合刚性的药物，从而达到中正平和的状态，使身体恢复生机，这种情况以前从未听说过。我在萍翠山房说了这番话。山房里有一位客人听了很赞同，问道：“那么怎样才能得到中正平和的良好药方呢？”我说：“这并不难。俗话说：‘药虽出于医手，方多传于古人。’只需选取轩辕黄帝、岐伯以来那些已经在世间验证有效的方子，广泛告知同仁们，难道不是能一举实现万善齐聚的效果吗？”客人立刻应声说：“对，对。”于是，他从绛囊中取出一册《撮要》交给我。我接受并珍藏它，为什么要珍藏它呢？说是为了将它问世流传。
乾隆九年岁次甲子仲夏之月十三日，云川道人记述。
治疗各种厥逆证，突然神志不清，口流涎沫，手足蜷缩拘挛等症状。
陈年牛胆星（一两五钱），天竺黄（一两），白芥子（五钱），香犀角尖（一两），羚羊角尖（一两）。
以上五味药共研为细末，用陈米汤作为粘合剂制成丸药，大小如胡椒籽。每次服用二十一粒，年老体弱者减去十粒，用开水送服。
专门治疗痰厥证，昏晕不醒，牙关紧闭，痰鸣气喘，以及小儿惊风抽搐、五种痫病等症状。
陈年牛胆星（一两，用姜汁炒制），白附子（一两，煨制），郁金（五钱），川乌（一两，用面包包裹煨制），半夏（一两，配皂荚）。
以上五味药研成细末，取腊月里三个黄牛胆的胆汁调和药粉，仍将药粉放入胆内，扎紧口挂在屋檐下通风处。次年取出胆内的药粉。每四两药粉，加入过量的芒硝、水飞过的辰砂、硼砂（各一钱）、冰片、麝香（各一分），按照比例调配均匀。
（附合牛胆星的方法：腊月时用黄牛胆取出胆汁，配入天南星、川贝母等分极细末，将胆汁拌匀后仍放入胆壳内，挂在屋檐下。）
What among all things is most spiritual? Humans are the most spiritual. Where does this spirituality reside? It resides in the ear. The ear serves as the pivot connecting the postnatal (acquired constitution) and the prenatal (innate constitution). The prenatal foundation primarily governs *Lingming* (spiritual clarity, referring to mental consciousness and cognitive activities), while the postnatal body functions through the circulation of blood and qi. If the movement of blood and qi is not smooth, then spiritual clarity will be obstructed. For this reason, physicians such as Xuanyuan Huangdi (Yellow Emperor) and Qibo have expressed deep concern, believing that the instability of the prenatal root often stems from postnatal dysfunction. Precious herbs like *Qiongzhi* and *Yaocao* (legendary immortal medicines) are not easily obtainable by ordinary people. Forced to seek a secondary solution, one must rely on tree roots, barks, and herbal stems for livelihood and treatment. These roots and herbs, nurtured by the spiritual essence of heaven and earth, each possess specific medicinal properties and flavors. If not used skillfully, they may be either too acrid-dry or too cloying-moist; however, if used skillfully, acrid-dry herbs can be balanced with cloying-moist ones, and vice versa, achieving a state of balance and harmony that restores vitality—a phenomenon unheard of before. I spoke these words at Pingcui Shufang (Pingcui Study). A guest in the study agreed and asked, "Then how can one obtain such a well-balanced and effective prescription?" I replied, "This is not difficult. As the saying goes: 'Medicines are prepared by doctors, but prescriptions are mostly passed down from ancients.' One need only select prescriptions verified by Xuanyuan Huangdi and Qibo that have proven effective in the world, and widely share them with colleagues. Would this not achieve myriad benefits at once?" The guest immediately responded, "Yes, yes." Thus, he took a booklet titled *Cuoyao* (Essentials) from his crimson bag and handed it to me. I accepted and cherished it. Why cherish it? To make it available to the world.
Recorded by Yunchuan Daoren on the 13th day of the mid-summer month in the year Jiazi, the ninth year of the Qianlong reign.
Treats various types of *Jue Ni* (syncope/reversal cold syndrome), sudden loss of consciousness, drooling, and curling/spasms of the hands and feet.
Chen Niu Dan Xing (Old Cattle Gallstone Star, 1 liang 5 qian), Tian Zhu Huang (Calamus Rhizome, 1 liang), Bai Jie Zi (White Mustard Seed, 5 qian), Xiang Xi Jiao Jian (Aromatic Rhinoceros Horn Tip, 1 liang), Ling Yang Jiao Jian (Antelope Horn Tip, 1 liang).
Grind all five ingredients into fine powder. Form pills using decoction of aged rice water, sized like pepper seeds. Take 21 pills per dose; reduce by 10 pills for the elderly or weak. Swallow with boiled water.
Specifically treats Phlegm-*Jue* (phlegm syncope), coma/unconsciousness, locked jaw, phlegm-rattling wheezing, as well as pediatric convulsions due to wind-stroke and the five types of epilepsy (*Xian*).
Chen Dan Xing (Old Cattle Gallstone Star, 1 liang, stir-fried with ginger juice), Bai Fu Zi (Typhonii Rhizoma, 1 liang, roasted), Yu Jin (Curcumae Radix, 5 qian), Chuan Wu (Aconiti Radix, 1 liang, wrapped in bread and roasted), Ban Xia (Pinelliae Rhizoma, 1 liang, combined with Gleditsiae Spina).
Grind the above five ingredients into fine powder. Extract juice from three yellow cattle gallbladders collected in the twelfth lunar month to mix with the powder. Place the mixture back into the gallbladder, tie the opening, and hang it under the eaves for ventilation. Retrieve the medicine from the gallbladder the following year. For every 4 liang of this medicine, add excessive Mang Xiao (Natrii Sulfas), Shui Fei Chen Sha (Cinnabar processed by water levigation), Peng Sha (Borax) (each 1 qian), Bing Pian (Borneolum Syntheticum), She Xiang (Moschus) (each 1 fen). Mix uniformly according to proportions.
(Attached method for preparing Cattle Gallstone Star: In the twelfth lunar month, extract juice from yellow cattle gallbladders. Mix equally with finely powdered Tian Nan Xing (Arisaematis Rhizoma) and Chuan Bei Mu (Fritillariae Bulbus). Blend thoroughly with the juice, return to the gallbladder shell, and hang under the eaves.)