牡蛎汤服法曰∶吐则勿更服。今疟疾有喘鸣急迫，或自汗，或不汗，胸腹动剧者，服之，
则其人必吐水数升，而无其证不愈者，若有不吐者，则其证不愈也。由此观之，蜀漆能吐水
毒，动是水毒明矣。当知疟之为病，亦水毒之所为矣。虽然，此方岂惟治疟疾乎？凡病患喘
鸣迫塞，或自汗，或不汗，胸腹动剧，皆此方能治之。往来寒热，发作有时，所以不豫也。
晋唐以来，世医之见仲景之方也，皆以为惟治伤寒者。故如彼葛洪、孙思邈、王焘、许叔微
之书，皆知备仲景之方于伤寒门，而未尝知治万病矣。殊不知仲景本取治万病之方，以治伤
寒矣。降至赵宋之时，有《金匮要略》之书，当时如王洙，得仲景治伤寒中杂病证之方于蠹
简之中，而后各分其门，以为一书。世之为医者，遂称其书谓之《金匮玉函》之方。金匮之
玉函之，盖尊重之至也。自此以往，世之为医者，又见某门之方，以为某方惟治某证，于是
乎如牡蛎汤蜀漆散二方，亦署诸疟疾篇内，而徒知治疟疾，未尝知治余病矣。甚之束之高阁，
而谓古方不宜今病，可胜叹哉！呜呼！仲景之方法之衰也，不独王叔和为之，彼葛孙王许实
为之，又医道之大罪人乎哉？
桂枝去芍药加蜀漆龙骨牡蛎救逆汤证曰∶惊狂，起卧不安。 按∶此证者，是外证也。
凡仲景之为法，不独以外证治之，且并诊内外治之。故无胸腹及脐下动者，若虽有惊狂起卧
不安证，亦非此方所宜也。呜呼！是吾东洞翁千古卓识，吾侪岂不奉此乎哉？
蜀漆散证不具，且云牡疟，盖牡疟者，独展不热，非无热也，多寒也。夫疟之为病，先
其寒而后其热，虽然，不可以寒热治疟，则岂无内候在乎？曰∶必有脐下动剧矣。故仲景尝
以龙骨主之，以蜀漆佐之，医者其察诸。
牡蛎泽泻散证不具，然以仲景用牡蛎之方推之，则其证必有胸腹之动剧。苟有胸腹之动
剧，则无有不加蜀漆之方。由此观之，盖此方治水肿胸腹之动剧而渴者明矣。《方极》可考。
凡仲景之治动也，其活法有三∶有胸腹之动，则以牡蛎治之；有脐下之动，则以龙骨治之；
有胸腹脐下之动剧，则以蜀漆治之。此为仲景治动之三活法矣。故仲景之方，有以蜀漆配之
牡蛎者，或有配之龙骨者，或有配之龙骨、牡蛎者，是又仲景用蜀漆之法也。本论不载此法
者，盖属脱误。故晋唐以来，无有知蜀漆之功者，而诸病之有动者最多。则动之为病也，为
诸病内候之主证，而最为难治者。虽然，二千年来，诸医之说诸家本草，何其不载龙骨、牡
蛎、蜀漆之本功矣乎？或云∶牡蛎之咸，消胸腹之满；或云∶龙骨、牡蛎，收敛神气；或云∶
蜀漆辛以散之；或云∶龙骨、牡蛎之涩以固之。未尝见言及治动之功者，又未尝知动之为诸
病内候之主证也。吾东洞翁，生于二千年之下，始知龙骨、牡蛎、蜀漆之功，其说详于本条
之下，是诚二千年来不传之说。而翁独得其旨者，不亦伟乎？韩退之尝推尊孟子，以为功不
在禹之下，余以为翁之有功于我医，不在仲景之下矣。是非余之过论也。
牡蛎汤的服用方法说：“如果服药后出现呕吐，就不要再继续服用。”如今疟疾病患者如果出现喘息有声且急迫，或者自汗出，或者无汗，胸部和腹部悸动剧烈的情况，服用此方后，病人必然会吐出数升清水；如果没有这些症状而病未愈的，或者服药后没有呕吐反应的，那么病情就不会痊愈。由此看来，蜀漆能够催吐排出水毒，这证明“动”是水毒所致是明确的。应当知道疟疾这种病，也是由水毒引起的。虽然如此，这个方子难道只治疗疟疾吗？凡是患有喘息有声、气机壅塞，或者自汗出，或者无汗，胸部和腹部悸动剧烈的病人，都能用此方治疗。寒热往来，发作有定时，这是导致身体不适的原因。
自从晋代、唐代以来，世间的医生看待张仲景的方剂，都认为它们只用于治疗伤寒。所以像葛洪、孙思邈、王焘、许叔微等人的著作中，都知道在伤寒门类中完备地收录张仲景的方剂，却不知道这些方剂能治疗各种疾病。殊不知张仲景原本就是选取治疗各种疾病的方剂来治疗伤寒的。到了赵宋时期，出现了《金匮要略》这本书，当时的王洙在蠹简（被虫蛀坏的竹简）中得到了张仲景治疗伤寒兼杂病的方剂，然后将其分门别类，整理成书。世间的医生于是称这本书为《金匮玉函》中的方剂。“金匮”和“玉函”是用来形容对这本书极度尊重的。从此以后，世间的医生又看到某一门的方剂，就认为某一方剂只治疗某一证候，于是像牡蛎汤、蜀漆散这两个方剂，也被列在疟疾篇内，人们只知道它们治疗疟疾，却不知道它们还能治疗其他疾病。甚至将它们束之高阁，认为古方不适合治疗今病，这难道不值得感叹吗！唉！张仲景医学方法的衰微，不仅仅是王叔和造成的，那些葛洪、孙思邈、王焘、许叔微等人实际上才是罪魁祸首，他们是医道的大罪人吗？
桂枝去芍药加蜀漆牡蛎龙骨救逆汤的证候描述说：“惊悸发狂，坐卧不安。”按：这个证候，属于外证。凡是张仲景确立的治疗法则，不仅通过外证来治疗，而且结合内外诊察来治疗。所以如果没有胸腹及脐下的悸动，即使有惊悸发狂、坐卧不安的症状，也不适合使用此方。唉！这是我们东洞翁（吉益东洞）千古以来的卓越见识，我们岂能不奉行这一原则呢？
蜀漆散的证候描述不完整，只提到“牡疟”。大概牡疟，只是表现出不发热（或热象不明显），并不是没有热，而是寒多热少。疟疾这种病，先发冷然后发热，虽然不能仅凭寒热来治疗疟疾，但难道没有内在的征候吗？回答说：一定伴有脐下悸动剧烈。所以张仲景曾经用龙骨作为主药，以蜀漆作为辅佐药，医生们应当仔细考察这一点。
牡蛎泽泻散的证候描述不完整，然而根据张仲景使用牡蛎的方剂来推断，其证候必然伴有胸部和腹部的悸动剧烈。如果有胸部和腹部的悸动剧烈，就没有不加蜀漆的方剂。由此看来，这个方剂显然是治疗水肿伴有胸部和腹部悸动剧烈且口渴的病人。可以参考《方极》一书。
凡是张仲景治疗“动”（悸动）的方法，主要有三种活法：有胸部和腹部悸动的，就用牡蛎治疗；有脐下悸动的，就用龙骨治疗；有胸部、腹部和脐下悸动剧烈的，就用蜀漆治疗。这是张仲景治疗“动”的三种灵活方法。所以张仲景的方剂中，有的将蜀漆配伍牡蛎，有的配伍龙骨，有的同时配伍龙骨和牡蛎，这也是张仲景运用蜀漆的方法。本论中没有记载这种方法，大概是原文脱漏或错误。因此从晋唐以来，没有人知道蜀漆的功效，而各种疾病中出现“动”的情况非常多。“动”作为一种病证，是各种疾病内在征候的主要表现，也是最难治疗的。虽然如此，两千年来，各位医生的论述和各家的本草书籍，为什么不记载龙骨、牡蛎、蜀漆的真正功效呢？有人说：牡蛎味咸，能消除胸腹部的胀满；有人说：龙骨、牡蛎，能收敛神气；有人说：蜀漆味辛，能发散邪气；有人说：龙骨、牡蛎味涩，能固摄精气。从未见过有人提及它们治疗“动”的功效，也从未有人知道“动”是各种疾病内在征候的主要表现。我们东洞翁，生于两千年之后，才开始知晓龙骨、牡蛎、蜀漆的功效，他的说法详细记载在本条之下，这确实是两千年来失传的理论。而唯独东洞翁掌握了其中的精髓，这不是很伟大吗？韩愈曾经推崇孟子，认为他的功绩不在大禹之下，我认为东洞翁对我们医学的贡献，也不在张仲景之下。这并不是我的过激之论。
The administration instructions for Muli Tang (Oyster Shell Decoction) state: "If vomiting occurs, do not administer further." Currently, in cases of malaria where the patient exhibits wheezing with a harsh sound and urgency, or spontaneous sweating, or absence of sweating, accompanied by severe palpitations/movements in the chest and abdomen, administering this decoction will cause the patient to vomit several sheng (a unit of volume) of clear fluid. If the disease does not resolve without these symptoms, or if there is no vomiting after administration, then the condition will not improve. From this, it can be seen that Shuqi (Herba Pteridis Preparata) induces vomiting to expel water-toxin, clearly indicating that "movements" (palpitations/throbbing) are caused by water-toxin. It should be understood that malaria is also caused by water-toxin. Nevertheless, is this decoction only for treating malaria? For any patient presenting with wheezing and airway obstruction, or spontaneous sweating, or absence of sweating, accompanied by severe palpitations/movements in the chest and abdomen, this decoction is effective. The alternating chills and fever, occurring at specific times, are the causes of discomfort.
Since the Jin and Tang dynasties, physicians have regarded Zhang Zhongjing's prescriptions as being exclusively for treating Shanghan (Cold Damage). Therefore, works such as those by Ge Hong, Sun Simiao, Wang Tao, and Xu Shumi all comprehensively included Zhang Zhongjing's prescriptions within the Shanghan category, failing to realize that they could treat myriad diseases. It is unknown that Zhang Zhongjing originally selected prescriptions for treating various diseases to address Shanghan. Upon reaching the Song Dynasty, the book *Jingui Yaolue* (Essential Prescriptions from the Golden Cabinet) emerged. At that time, Wang Zhu discovered Zhang Zhongjing's prescriptions for complicated diseases accompanying Shanghan among worm-eaten bamboo slips, categorized them into different sections, and compiled them into a book. Physicians thereafter referred to the prescriptions in this book as those from the *Jingui Yuhan*. The terms "Jingui" (Golden Cabinet) and "Yuhan" (Jade Casket) signify extreme reverence. Since then, physicians observed that prescriptions in certain categories treated specific syndromes; thus, prescriptions like Muli Tang and Shuqi San were listed under the malaria section, known only for treating malaria and unrecognized for treating other ailments. Some even shelved them, claiming ancient prescriptions are unsuitable for modern diseases—how lamentable! Alas, the decline of Zhang Zhongjing's medical methods was not solely due to Wang Shuhe; figures like Ge, Sun, Wang, and Xu were actually the culprits, arguably great sinners against the medical Dao.
The syndrome description for Guizhi Qu Shaoyao Jia Shuqi Longgu Muli Jiuni Tang (Cinnamon Twig Decoction minus Peony plus Herba Pteridis, Dragon Bone, and Oyster Shell to Rescue from Peril) states: "Frightened delirium, restlessness in sitting and lying down." Note: This syndrome is an external manifestation. Zhang Zhongjing's methodology does not rely solely on external signs for treatment but integrates internal and external diagnostics. Therefore, if there are no palpitations/movements in the chest, abdomen, or below the umbilicus, even if symptoms of frightened delirium and restlessness exist, this decoction is not indicated. Alas, this is the profound insight of our Dongdong Weng (Yoshiya Toyo); how can we fail to uphold it?
The syndrome description for Shuqi San is incomplete, mentioning only "Mu Nian" (Oyster-type Malaria). Mu Nian likely refers to malaria where heat is absent or minimal, not lacking heat entirely, but characterized by predominant cold. Malaria typically presents with chills first, followed by fever. Although one cannot treat malaria merely based on chills and fever, are there no internal signs? The answer is: there must be severe palpitations/movements below the umbilicus. Thus, Zhang Zhongjing once used Longgu (Dragon Bone) as the principal herb, assisted by Shuqi. Physicians should observe this carefully.
The syndrome description for Muli Zeie San (Oyster Shell and Alisma Decoction) is incomplete. However, inferring from Zhang Zhongjing's use of Muli, the syndrome must involve severe palpitations/movements in the chest and abdomen. If such movements exist, no prescription lacks Shuqi. Thus, this decoction clearly treats edema accompanied by severe palpitations/movements in the chest/abdomen and thirst. Refer to *Fangji* for verification.
Zhang Zhongjing's three flexible methods for treating "movements" (palpitations/throbbing) are: for movements in the chest and abdomen, use Muli; for movements below the umbilicus, use Longgu; for severe movements throughout the chest, abdomen, and below the umbilicus, use Shuqi. These constitute the three flexible methods for treating "movements." Consequently, Zhang Zhongjing's prescriptions combine Shuqi with Muli, or with Longgu, or with both Longgu and Muli. This is another aspect of his method using Shuqi. The omission of this method in the main text is likely due to textual loss or error. Hence, since the Jin and Tang dynasties, few have understood the efficacy of Shuqi, despite "movements" being prevalent in many diseases. "Movements" serve as a primary internal sign in various diseases and are particularly difficult to treat. Yet, for two millennia, why have physicians' discussions and materia medica failed to record the true functions of Longgu, Muli, and Shuqi? Some claim Muli's salty taste dissipates chest/abdominal fullness; others say Longgu and Muli astringe and calm the spirit; some argue Shuqi's pungency disperses pathogens; others state Longgu and Muli's astringency consolidates essence. Never has anyone mentioned their ability to treat "movements," nor recognized "movements" as a primary internal sign. Our Dongdong Weng, born two millennia later, was the first to discern the functions of Longgu, Muli, and Shuqi, detailing these views below. This is indeed a lost theory for two millennia. That he alone grasped its essence is truly magnificent. Han Yu once praised Mencius, saying his merit rivaled that of Yu the Great. I believe Dongdong Weng's contribution to medicine rivals that of Zhang Zhongjing. This is not an exaggerated opinion.