主治胸腹之动也，旁治惊狂烦躁。
考 证
桂枝去芍药加蜀漆龙骨牡蛎汤证曰∶惊狂、起卧不安。
以上一方，牡蛎五两。
牡蛎汤，证不具也。（说在互考中）
以上一方，牡蛎四两。
牡蛎泽泻散，证不具也。（说在互考中）
以上一方，牡蛎诸药等分。
柴胡姜桂汤证曰∶微烦。
以上一方，牡蛎三两。
以上一方，牡蛎二两，而亦四两之例。
柴胡加龙骨牡蛎汤证曰∶烦惊。
以上一方，牡蛎一两半。（说在外传中）
上历观此诸方，牡蛎所治惊狂烦躁，似与龙骨无复差别。为则从事于此也久之，始知牡
蛎治胸腹之动矣，学人亦审诸。
互 考
牡蛎黄连龙骨同治烦躁，而各有所主治也。膻中黄连所主也，脐下龙骨所主也，而部位
不定、胸腹烦躁者，牡蛎所主也。
牡蛎汤条曰∶疟。牡蛎泽泻散条曰∶有水气。其所举之证，盖不具也。以他例推之。喘
急息迫，而胸中有动者，牡蛎汤主之也。身体水肿、腹中有动、渴而小便不利者，牡蛎泽泻
散主之也。学人审诸。
品 考
牡蛎 壳之陈久者为良也。余家今用出于艺州者也。坊间所鬻者，不堪用也。
盖古书之贵于世，以施诸今而有征也。其古虽并于诗书，言之与实背驰，则不足贵矣。
本草之书，传于世也虽邈焉。凿说之甚，辨折以胸臆，引据以神仙，其言巧而似。于是其理
达而远乎实，游断谍谍，不异赵括之论兵也。先考东洞翁，于是作《药征》，考校效验，订
绳谬误，揣权宜，精异同。虽颇穷经旨，未尝有如本草说多能者。然循其运用之变，奏异功
则殆如天出，而俏性多能，是方之功，而非一物之能也。夫阳燧取火于日，方诸取露于月，
而浮云盖其光，则水火忽不可致也。而终日握阳燧不得温手，终夜舐方诸不能止渴。方诸阳
燧，虽致水火，责之以其能而不获者，非自然之能也。自然之能出乎天，而不假他力，法用
之功成之可以据，载籍虽古，岂足尊信哉？行考之于《药征》也，主治颇详明，不道阴阳，
不拘五行，以显然之证。征于长沙之法，推功之实，审事之状，阐众之所未发，以烛乎冥行
之徒。诚扁鹊之遗范也。其书之已成，受业者奉之，屡请刊行。翁喟然欢曰∶过矣！刊行何
急？世所刊之书，后欲废者，往往有之，皆卒然之过也。药论者，医之大本，究其精良，终
身之业也。今刊未校之书，传乎不朽，为人戮笑，宁蠹灭于椟中，终不许焉。翁卒暨于今十
有二年，遂命剞劂之师，利行之于世矣。
天明甲辰之冬十一月朔男猷谨题
考证
桂枝去芍药加蜀漆龙骨牡蛎汤证表现为：惊狂、起卧不安。
以上一方，使用牡蛎五两。
牡蛎汤，其证候记载不全。（详见互考部分）
以上一方，使用牡蛎四两。
牡蛎泽泻散，其证候记载不全。（详见互考部分）
以上一方，牡蛎与其他药物分量相等。
柴胡姜桂汤证表现为：轻微烦躁。
以上一方，使用牡蛎三两。
以上一方，使用牡蛎二两，这也是遵循四两的惯例。
柴胡加龙骨牡蛎汤证表现为：烦乱惊恐。
以上一方，使用牡蛎一两半。（详见外传部分）
综上所述观察这些方剂，牡蛎所治疗的惊狂、烦躁，似乎与龙骨没有区别。我长期致力于此研究，才得知牡蛎主治胸腹部的悸动，学者们也应仔细审察这一点。
互考
牡蛎、黄连、龙骨同治烦躁，但各有所主。膻中部位的病证是黄连所主的，脐下部位的病证是龙骨所主的，而部位不定、胸腹部烦躁的，则是牡蛎所主的。
牡蛎汤条文中提到：疟疾。牡蛎泽泻散条文中提到：有水气。它们所列出的证候，大概是不完整的。以此类推，喘息急促且胸中有悸动的，用牡蛎汤主治；身体水肿、腹中有悸动、口渴且小便不利的，用牡蛎泽泻散主治。学者们应仔细审察。
品考
牡蛎：壳陈久者为良。我家现在使用的是出自艺州的。市面上出售的，不堪使用。
古书之所以被世人珍视，是因为应用于当今能有验证。如果古代著作虽然与《诗》《书》并列，但所言与实际相违背，就不值得珍视了。
本草之书，流传于世时间虽久远。但其中的穿凿附会之说甚多，以主观臆断来辨析，引用神仙之事作为依据，言辞巧妙看似有理。于是其理论通达却远离实际，游移不定、众说纷纭，与赵括谈论兵法无异。先父东洞翁，因此撰写《药征》，考证校验药效，订正绳墨般的谬误，揣度权衡适宜之法，精细区分异同。虽然颇深究经旨，却未曾像本草学说那样声称无所不能。然而顺着其运用的变化，奏效奇异之功，几乎如同天造地设，那精巧多变的能力，是方剂的功效，而非单一药物的能力。就像阳燧从太阳取火，方诸从月亮取露，但如果浮云遮蔽了光芒，那么水火就忽然无法取得了。终日握着阳燧却无法温暖双手，整夜舔舐方诸也无法止渴。方诸和阳燧，虽然能致水火，但若责备它们具有这种能力却得不到，这并不是自然的能。自然的能出于天道，不借助外力，通过法度的运用才能成功并得以依据。典籍虽然古老，哪里值得尊崇相信呢？考察《药征》，主治颇为详细明确，不谈阴阳，不拘泥五行，以明显的证候为依据，效法长沙（张仲景）的方法，推究功效的实际，审察事物的状况，阐发众人所未发现的，以此来照亮那些盲目前行的人。这确实是扁鹊留下的典范。这本书已经完成，弟子们奉为经典，多次请求刊印发行。父亲感叹高兴地说：“错了！刊印何必着急？世间刊印的书，后来想要废弃的，往往有很多，这都是仓促之过啊。药论，是医道的根本，探究其精良之处，是一生的事业。现在刊印未经校对的书籍，流传不朽，被人嘲笑，宁愿让它蛀灭在匣子中，最终也不允许。”父亲去世至今已经十二年，于是命令刻工，使其流行于世。
天明甲辰年冬十一月初一，儿子猷恭敬题写。
Oyster Shell (Muli) primarily treats palpitations or movements in the chest and abdomen, and secondarily treats frightfulness, mania, irritability, and restlessness.
Textual Research
In the syndrome of Guizhi Qu Shaoyao Jia Shuqi Longgu Muli Tang (Cinnamon Twig Decoction minus Peony plus Coix Seed, Dragon Bone, and Oyster Shell), the manifestations are: frightfulness, mania, tossing and turning with inability to find a comfortable position.
In the above formula, Oyster Shell is used in the amount of five liang.
In the Muli Tang (Oyster Shell Decoction), the syndrome description is incomplete. (See Mutual Examination).
In the above formula, Oyster Shell is used in the amount of four liang.
In the Muli Zexie San (Oyster Shell and Alisma Powder), the syndrome description is incomplete. (See Mutual Examination).
In the above formula, Oyster Shell and other herbs are used in equal proportions.
In the Chaihu Jianggui Tang (Bupleurum, Ginger, and Cinnamon Twig Decoction), the manifestation is: slight irritability.
In the above formula, Oyster Shell is used in the amount of three liang.
In the above formula, Oyster Shell is used in the amount of two liang, which also follows the pattern of four liang.
In the Chaihu Jia Longgu Muli Tang (Bupleurum Plus Dragon Bone and Oyster Shell Decoction), the manifestation is: irritability and fright.
In the above formula, Oyster Shell is used in the amount of one and a half liang. (See External Transmission).
Having observed these formulas comprehensively, it seems that Oyster Shell's treatment of frightfulness, mania, irritability, and restlessness is no different from that of Dragon Bone. After dedicating myself to this study for a long time, I came to realize that Oyster Shell specifically treats palpitations or movements in the chest and abdomen. Scholars should examine this carefully.
Mutual Examination
Oyster Shell, Coptis Rhizome (Huanglian), and Dragon Bone all treat irritability, but each has its specific indication. The disease at the Danzhong (Conception Vessel 17, located at the center of the chest) is indicated by Huanglian; the disease below the umbilicus is indicated by Longgu; whereas irritability in the chest and abdomen with undefined location is indicated by Muli.
The entry for Muli Tang mentions: malaria. The entry for Muli Zexie San mentions: water retention. The syndromes listed therein are likely incomplete. By analogy, for wheezing and urgency of breathing with palpitations in the chest, Muli Tang is indicated. For bodily edema, palpitations in the abdomen, thirst, and difficult urination, Muli Zexie San is indicated. Scholars should examine this carefully.
Product Examination
Oyster Shell: Those shells that have been aged for a long time are superior. My family currently uses those sourced from Yizhou. Those sold in the market are unsuitable for use.
Ancient books are valued by the world because they yield verifiable results when applied today. Even if an ancient work ranks alongside the *Classic of Poetry* and the *Book of Documents*, if its words contradict reality, it is not worth valuing.
Although Materia Medica texts have been transmitted for a long time, their interpretations are often far-fetched. Arguments are based on subjective speculation, and citations rely on immortals. Their words are clever and seem plausible. Thus, their theories may be logically consistent but detached from reality, wavering and contradictory, no different from Zhao Kuo discussing military strategy. Therefore, my late father, Dongdong Weng, wrote *Yao Zheng* (Verification of Medicinals), verifying efficacy through observation, correcting errors with rigorous standards, weighing appropriateness, and distinguishing similarities and differences with precision. Although he deeply explored the principles of classics, he never claimed omniscience as some Materia Medica scholars do. However, following the variations in application, the miraculous effects achieved seem almost divinely inspired. Such exquisite versatility belongs to the efficacy of the prescription, not to a single herb. Just as Yangsui (bronze mirror) extracts fire from the sun, and Fangzhu (stone bowl) collects dew from the moon, if clouds cover the light, fire and water cannot be obtained. Holding Yangsui all day fails to warm the hands; licking Fangzhu all night fails to quench thirst. Although Fangzhu and Yangsui can produce water and fire, blaming them for lacking inherent power when they fail under obstruction is incorrect; this is not natural ability. Natural ability comes from Heaven and requires no external aid. Efficacy is achieved through proper method and usage, which can serve as a basis. Ancient texts alone are not worthy of blind reverence. In *Yao Zheng*, indications are detailed and clear; it does not discuss Yin-Yang nor adhere rigidly to Five Elements. It relies on obvious symptoms, follows the methods of Changsha (Zhang Zhongjing), investigates the reality of efficacy, examines the state of affairs, and elucidates what others have not discovered, thereby illuminating those who wander blindly. This is indeed the legacy left by Bian Que.
After the book was completed, disciples revered it and repeatedly requested its publication. Father sighed happily and said, "Wrong! Why rush to publish? Many books published in the world are later discarded due to hasty decisions. Pharmacology is the foundation of medicine; investigating its excellence is a lifelong endeavor. Publishing uncorrected texts now to claim immortality would lead to ridicule. I would rather let them rot in the box than allow publication." Twelve years have passed since Father's passing. Now, I have commissioned the engraver to print and circulate it to the world.
On the first day of the eleventh month, winter of the year Jiachen during the Tenmei era, your son You respectfully inscribed.