凡人一罹病纲。久支床第。即神思性情。亦几为之磨蝎不堪矣。至延明医。饵善药。犹
是第
二义。必先闲却心身。忘情思虑。恬静勿躁。语默雍容。一切事务漠不相闻。起居得宜。饮
食择美。脱着随时。勿近佳丽。勿恋娱悦。勿过幽寂。火亦易起。既得保养之力。然后
佐以良剂勤服不辍。自有苏生之期何患二竖不跃跃然从心头解也。百病惟虚察内伤为最重非经
年调治不能见效。若复气暴不静。性淫无制。虽有千服神丹。虽抵一点恣火。尤须确守禁忌
。自择便宜。屏绝万缘。当视此身如已。死之身方得有免死之日。若少存一贪生之念。便不
免乎丧生之祸是在患者宜自珍耳。
鬼神宰造化之权。精诚可格。此理甚微。至乎凭根据作祟。相传有魑魅妖孽。亦唯失德之家。
淫冶之妇。或蹇运之夫。往往因邪易入。乘虚召感。御之之法。别复一论耳。若夫人病而眼
中见鬼。奇形异态。举家震骇。以为真鬼而必死也。延巫祷禳惑其矣。愚甚矣。其证有数种
。一病从三阳传入胃腑热迷心经致神乱不安。则目中见鬼。夫神者心之主也。鬼者神之分也
。气全则为神。神分则见鬼神。散则为鬼也。又人当春夏之交。病时行瘟热中心脏则死。伤
心经则乱目亦见鬼又一种体虚积。劳暴厥阳气上越假热棼心。目亦见鬼又见停痰上壅。与食
积留中作热攻心。目亦见鬼总由神乱则然投以清热纳气及消痰蠲积之剂。则病自愈也。若其
病久。垂亡目亦。见鬼者此乃元气尽脱于外为神散不聚非。神乱不安也。及察素问有五尸鬼
篇。言人五脏虚而值运气不及之年。有克鬼见。令人暴亡。总以天虚而人虚应之虚则鬼见非
真鬼也。惟预施治法。滋补真阴。益助元气。心神完固。不复散乱。邪鬼自遁矣。经曰得神
者昌。失神者亡。得守者生。失守者死。又曰拘于鬼神者不可与言至德。其斯之谓欤。
凡是人一旦陷入病困，长期卧床不起，那么精神思维和性情，也几乎被折磨得难以忍受了。至于延请高明的医生，服用有效的药物，这仅仅是第二义（次要的手段）。必须先使身心闲适，忘却情欲思虑，保持恬静不要急躁，言语举止从容不迫，对一切事务漠然置之、充耳不闻。起居要有规律，饮食选择精美的食物，衣着随季节变化适时增减，不要亲近美色，不要沉溺于娱乐，也不要过分追求幽静孤寂。火气也容易生起。既然得到了保养的助力，然后辅以良方良药，勤服不停，自然会有苏醒复生的时期，何必担心“二竖”（指病魔）不从心头跃然解脱呢？百病之中，唯独虚损察验内伤最为严重，如果不是经年累月的调治，不能见效。如果再次气性暴躁不宁静，性情淫乱无节制，即使有千服神丹，虽然能抵挡一点恣意之火，尤其必须严格遵守禁忌。自己选择适宜的方法，屏绝万缘，应当看待这身体如同已经死去的身体，这样才能有免于死亡的日子。如果稍微存有一丝贪生的念头，就难免遭受丧生的祸患，这在于患者应当自我珍重罢了。
鬼神主宰造化的权柄，精诚可以感动天地，这个道理非常微妙。至于凭借鬼怪作祟，相传有山精野魅妖孽，也只有在失德之家、淫邪之妇或命运蹇滞的男子身上，往往因为邪气容易侵入，乘虚召感。抵御它的方法，另外再有一篇论述罢了。至于人患病时眼中看见鬼怪，奇形异态，全家震惊骇怕，认为真是鬼怪而必死无疑，于是延请巫师祈祷驱邪，迷惑人心，真是太愚蠢了。这种证候有好几种：一是病从三阳传入胃腑，热邪迷于心经，导致神志混乱不安，则眼中见鬼。夫神是心的主宰，鬼是神的分衍。气全则为神，神分则见鬼神，散乱则为鬼。二是人在春夏之交，患时行瘟热之病，中心脏则死，伤心经则神乱，眼中也见鬼。又一种情况是体质虚弱，积劳成疾，突发厥逆，阳气上越，假热扰乱心神，眼中也见鬼。还有见到停痰上壅，与食积留在中焦产生热邪攻心，眼中也见鬼。总归是因为神志混乱才这样，投以清热纳气及消痰除积的药剂，病就会自愈。如果病久，将死之时也见鬼，这是元气完全脱失于外，为神散而不聚，并非神志混乱不安。等到考察《素问》中有五尸鬼篇，说人五脏虚弱而遇到运气不及之年，有克鬼出现，令人暴亡。总之以天虚而人虚相应，虚则鬼见，并非真鬼。只有预先施治法，滋补真阴，益助元气，使心神完固，不再散乱，邪鬼自然遁去。经文说：得神者昌，失神者亡；得守者生，失守者死。又说：拘泥于鬼神的人，不可以与他谈论至高无上的道德。说的就是这种情况吧。
Whenever a person falls into the net of disease and remains bedridden for a long time, their mental state and temperament are almost ground down to an unbearable extent. To invite a skilled physician and administer good medicines is merely the secondary aspect (the secondary measure). One must first make the mind and body idle and relaxed, forget emotional desires and thoughts, maintain tranquility without impatience, speak and act with composure, remain indifferent to all affairs and deaf to them, regulate daily life properly, choose exquisite food, adjust clothing according to the season, avoid approaching beauties, do not indulge in entertainment, nor seek excessive seclusion. Fire qi also easily arises. Once the power of preservation and nourishment is obtained, then assist it with good prescriptions taken diligently without cessation. There will naturally be a time of revival; why worry that the "two ministers" (metaphor for pathogenic factors) will not leap out from the heart and be resolved? Among hundred diseases, only deficiency and internal injury are the most severe; unless treated over years, no effect can be seen. If one's qi becomes violent and uncalm, and nature becomes licentious and uncontrolled, even if taking a thousand doses of divine elixirs, although they may resist a bit of reckless fire, one must strictly observe taboos. One should choose what is beneficial oneself, screen off all worldly ties, and regard this body as if it were already dead; only then can there be a day of avoiding death. If even a slight thought of clinging to life exists, one cannot escape the disaster of losing life. This lies in the patient's need to cherish themselves.
The spirits and ghosts control the power of creation and transformation; sincerity can move them. This principle is very subtle. As for relying on demons to cause harm, it is passed down that there are mountain spirits and monsters. These often occur in families lacking virtue, women of licentious behavior, or men with bad luck, where evil qi easily enters and takes advantage of deficiency to summon感应 (influence). The method to resist them is discussed in another treatise. However, when a person suffers from illness and sees ghosts in their eyes, in strange shapes, causing the whole family to be terrified, believing it to be real ghosts leading to certain death, and thus inviting wizards to pray and exorcise, confusing people, this is extremely foolish. Such symptoms have several types: First, when disease transmits from the Three Yang channels into the Stomach Fu, heat confuses the Heart Jing, causing spiritual chaos and unrest, resulting in seeing ghosts. Spirit (Shen) is the master of the Heart; ghosts are the division of spirit. When Qi is complete, it is spirit; when spirit divides, ghosts are seen; when scattered, it becomes ghost. Second, during the transition between Spring and Summer, contracting epidemic heat, if it strikes the Heart directly, death occurs; if it injures the Heart Jing, confusion occurs, and ghosts are also seen. Another type is when the constitution is weak, accumulated labor leads to sudden Jue (syncope), Yang Qi rises upward, false heat disturbs the Heart, and ghosts are also seen. Also, when stagnant phlegm obstructs upwards, or food retention in the middle generates heat attacking the Heart, ghosts are also seen. All result from spiritual chaos. Administering agents to clear heat, absorb Qi, eliminate phlegm, and remove accumulation will cure the disease. If the disease is prolonged and near death, seeing ghosts is because Yuan Qi has completely escaped outward, causing Shen to scatter and not gather, not due to spiritual chaos. Examining the *Su Wen* (Basic Questions), specifically the chapter on Five Corpse Ghosts, states that when the five Zang organs are deficient and coincide with a year of insufficient climate fortune, killer ghosts appear, causing sudden death. Ultimately, heaven's deficiency meets human deficiency; deficiency leads to seeing ghosts, not real ghosts. Only by pre-emptively applying treatment to tonify True Yin and assist Yuan Qi, making the Heart Shen solid and no longer scattered, will evil ghosts retreat. The Classics say: Those who obtain Shen prosper; those who lose Shen perish. Those who maintain [their Shen] live; those who lose [it] die. It also says: Those bound by ghosts and spirits cannot be spoken to regarding the highest Virtue. This is what is meant.