味咸，平，无毒。主传尸，尸疰，鬼气伏连，久瘴劳疟，寒热无时者。此死人顶骨
十字解者，烧令黑，细研，曰饮和服，亦合诸药为散用之。方家婉其名尔。（今附）
臣禹锡等谨按日华子云∶天灵盖，治肺痿，乏力羸瘦，骨蒸劳及盐汗等，入药酥炙用。
陈藏器云弥腐烂者入用。有一片如三指阔，此骨是天生天赐，盖押一身之骨，未合即未
有，
只有囟门。取得后，用 灰火罨一夜。待腥秽气出尽，却用童儿溺，于瓷锅子中煮一伏时满
，漉出。于屋下掘一坑，可深一尺，置天灵盖于中一伏时，其药魂归神妙。阳人使阴，阴
人使阳。外台秘要治犬咬，众治不瘥，毒攻人烦乱，唤已作犬声者。烧灰为末，以水服方寸
匕，以活止。梅师方∶诸犬咬，疮不瘥，吐白沫者，为毒入心，叫唤似犬声。以髑髅骨烧灰
，研，以东流水调方寸匕。别说云谨按天灵盖，《神农本经》人部唯发 一物外，余皆出
后世医家，或禁术之流，奇怪之论，殊非仁人之用心。世称孙思邈有大功于世，以杀命治
命，尚有阴责，沉于是也。近数见医家用以治传尸病，未有一效者。信《本经》不用，未为
害也。残忍伤神，又不急于取效，苟有可易，仁者宜尽心焉。苟不以是说为然，决为庸人之
所惑乱。设云非此不可，是不得已，则宜以年深尘泥所渍朽者为良，以其绝尸气也。
味咸，性平，无毒。主治传尸（指由虫邪引起的慢性消耗性疾病）、尸疰（一种具有传染性的痨病）、鬼气伏连（指潜伏体内的邪气相互牵连致病）、久瘴劳疟（长期患的瘴气劳损型疟疾），以及寒热发作无固定时间的症状。取死人顶骨呈十字形裂开的，烧至黑色，细细研磨，用酒调和服用，也可以配合其他药物制成散剂使用。医家为了委婉起见，称其为“天灵盖”。（今附）
臣禹锡等人谨按：日华子说：天灵盖，能治疗肺痿（肺部萎弱不振的病证）、乏力羸瘦、骨蒸劳（阴虚发热如从骨内透出的感觉）及盐汗（出汗如盐粒状）等症，入药时用酥油炙烤。陈藏器说：腐烂变质的不能使用。有一片宽约三指的，这块骨头是天生天赐的，覆盖并压制全身骨骼，在囟门未闭合前是没有的，只有囟门。取得后，用草木灰火覆盖一夜。待腥秽气味散发尽后，再用童男童女的小便，在瓷锅中煮一个时辰（两小时），捞出。在屋檐下挖一个坑，深约一尺，将天灵盖放入其中埋置一个时辰，这样药效灵魂回归，变得神妙。阳人使阴，阴人使阳。《外台秘要》记载治疗狗咬伤，众治不愈，毒气攻心导致心烦意乱，甚至发出犬叫声的情况。将天灵盖烧成灰研末，用水送服一方寸匕的量，以症状停止为度。《梅师方》：各种狗咬伤，伤口不愈合，吐出白沫的，这是毒气侵入心脏，叫声像狗叫。用骷髅骨烧成灰，研磨，用东流水调服一方寸匕。《别说》云：谨按天灵盖，《神农本草经》人部仅有头发这一种药材，其余都出自后世医家，或是禁术之流，奇怪的理论，绝非仁人的用心。世人称赞孙思邈对世间有大功劳，但他以杀生来治病命，尚且遭受阴间责罚，沉溺于此更是如此。近来多次见到医生用它来治疗传尸病，没有一例有效的。相信《本经》不用此药，并不会造成危害。残忍伤神，又不急于求效，如果有可以替代的方法，仁者应当尽心考虑。如果不认为这种说法正确，一定会被庸人所迷惑扰乱。如果说非此不可，是不得已而为之，那么应该选用年代久远、被尘土泥垢浸渍腐朽的材料为好，因为它已经断绝了尸气。
Salty in flavor, neutral in nature, non-toxic. It primarily treats *chuan shi* (transmission corpse disease, a chronic consumptive disease caused by parasitic pathogens), *shi zhu* (corpse infection, a contagious tuberculosis-like disease), *gui qi fu lian* (ghostly qi lingering and connecting, referring to latent pathogenic factors that link together to cause illness), long-standing *zhang lao nue* (malaria due to miasma and labor exhaustion), and cases where chills and fever occur at irregular intervals. Take the vertex bone of a deceased person that has cracked in a cross shape, burn it until black, grind it finely, mix with wine for oral administration, or combine with other herbs to make a powder. Physicians use this euphemistic name ("Heavenly Spirit Cover"). (Currently appended)
Min Yuxi et al. respectfully note: Ri Huazi states that Tian Ling Gai (Vertex Bone of the Deceased) treats *fei wei* (lung flaccidity/withering), fatigue and emaciation, *gu zheng lao* (bone-steaming consumption/fever arising from yin deficiency), and salt sweat. When used in medicine, it should be processed with butter. Chen Cangqi states that rotted material should not be used. One piece may be as wide as three fingers; this bone is naturally endowed and heavenly-given, covering and suppressing the bones of the entire body. Before the fontanelle closes, it does not exist as a separate bone, only the fontanelle exists. After obtaining it, cover it with ash-fire for one night. Wait until the fishy and foul odor dissipates completely, then boil it in a porcelain pot using urine from a young boy for one full period (two hours). Remove it and dig a pit under the eaves, about one chi deep, place the Tian Ling Gai inside for one period, so that its medicinal spirit returns and becomes efficacious. Yang persons utilize Yin, Yin persons utilize Yang. The *Waitai Miyao* records treating dog bites that have not healed despite various treatments, where toxin attacks the heart causing restlessness and even barking like a dog. Burn the bone to ash, grind into powder, and administer with water, one fang cun bi (a measure roughly equivalent to a teaspoon), stopping when symptoms cease. The *Meishi Fang* states: For all dog bites where wounds do not heal and white foam is vomited, this indicates toxin entering the heart, with cries resembling a dog's bark. Use skull bone burned to ash, ground, and mixed with flowing water from the east, administered as one fang cun bi. The *Bieshuo* says: Respectfully noting Tian Ling Gai, the *Shennong Bencao Jing* contains only hair among human-derived substances in its Human Category; the rest emerged from later physicians or practitioners of esoteric arts, representing bizarre theories, far from the intent of benevolent people. The world praises Sun Simiao for his great merit to society, yet he used killing life to save life, incurring karmic retribution; indulging in this practice is even more culpable. Recently, I have seen physicians use it to treat transmission corpse disease without a single success. Trusting the *Bencao Jing* by not using it causes no harm. Cruelty harms the spirit, and since efficacy is not urgent, if there are alternative methods, benevolent individuals should consider them thoroughly. If one does not agree with this view, they will surely be confused by quacks. If one claims it is indispensable out of necessity, then old, dust-stained, and decayed material should be preferred, as it has lost its corpse qi.