小儿便中下寸白虫，或蜉蛔之虫，或吐出长短之虫，种种不一，人以为湿热之
虫也，谁知是脾胃之伤乎。小儿最喜食生冷之物，自然湿热无疑。然而脾胃气健，
虽有湿热，自易分消。惟是脾胃之气伤，则难于运化，不生津液而生虫矣。倘徒治
虫而不补其脾胃，则脾气不能消，胃气不能化，虫且安居无恙矣，夫何益哉。惟补
其脾胃之气，则气旺而自能治虫，再佐以杀虫之药，虫将何隙以逃生乎。此治之法，
必须补中用攻也。方用治虫丹∶
白术（三钱） 茯苓（三钱） 百部（一钱） 槟榔（五分） 使君子（十个） 枳壳（五钱）
白芍（三钱） 甘草（三分） 白薇（二钱） 黄连（二分） 半夏（五分） 水煎服。二剂而虫尽
化为水矣。但服药之后，务须忌饮汤水茶茗。
此方杀虫之药虽多，然入之健脾平肝之剂内，则正气无伤，而虫又杀尽，乃两得之道也。
小儿有粪门边拖出长虫，不肯便下，又不肯进入直肠之内，不痛不痒，人以为
虫口咬住也，谁知乃祟凭之乎。夫虫口咬住，必然作痛。今安然如故，岂虫口之自
咬耶。虫既不咬，宜随粪而俱下。今不下而留半截于中，非祟凭而何。病既祟凭，
宜非药物可治，然而人有一念之悔心，医即有一种之治法。使人苟迁善而求医无术，
又何以见吾道之大哉。况父母未有不爱其子者，见其子生虫之异，未必不疑自身之
谴尤，而畏鬼神之作祟，或告天而代为请祷，或信佛而自诉祈求。然而医无以应之，
不几阻人改过之门乎。铎得异人之传，用药外点虫身，则立刻化为水。方名点虬丹∶
水银（一钱） 冰片（一钱） 硼砂（一分） 雄黄（三分） 樟脑（一钱） 轻粉（三分）
白芷（一钱） 薄荷叶（三分） 各研绝细末，以不见水银星为度。水调少许，点虫头或
身上，少刻即尽化为水。但点药之时，必虔拜上天，然后点之则验。否则，或验或不
验也。不须内服煎药，至奇之方也。
余恐负异人之传，故罄书之辨证论后。异人者，余游南岳所逢道士，自号雷公，
状貌殊异。传铎《活人录》，奇方最多，此方其一也。
小儿大便中排出寸白虫，或是蛔虫，或是吐出长短不一的虫子，情况各不相同。人们认为这是湿热产生的虫，却不知这是由于脾胃受损所致。小儿最喜欢吃生冷食物，这自然会导致湿热。然而，如果脾胃之气强健，即使有湿热，也容易自行消散。只有当脾胃之气受伤时，才难以运化水谷，不生津液而滋生虫体。如果仅仅治疗虫症而不补益脾胃，那么脾气不能消导，胃气不能腐熟，虫子反而安居无事，这又有什么益处呢？只有补益脾胃之气，使正气旺盛，自然能制约虫体，再辅以杀虫的药物，虫子还有什么缝隙可以逃生呢？这种治疗方法，必须在补益之中运用攻伐之法。方剂用治虫丹：
白术（三钱） 茯苓（三钱） 百部（一钱） 槟榔（五分） 使君子（十个） 枳壳（五钱）
白芍（三钱） 甘草（三分） 白薇（二钱） 黄连（二分） 半夏（五分） 水煎服。服用两剂后，虫子全部化为水了。但在服药之后，务必禁止饮用汤水茶水。
此方虽然杀虫药物较多，但将其纳入健脾平肝的方剂中，则正气不会受损，而虫子又能被杀尽，这是两全其美的方法。
小儿肛门边拖出长虫，不肯排便，也不肯进入直肠内部，不痛不痒，人们以为是虫口咬住所致，却不知这是邪祟依附所致。如果是虫口咬住，必然会产生疼痛。现在安然无恙，难道是虫口自己咬的吗？虫子既然没有咬，理应随着粪便一起排出。现在不排出而留下一半在体内，这不是邪祟依附又是什么呢？病既然是邪祟依附，本非药物所能治愈，然而人只要有一念悔改之心，医生就有一种相应的治疗方法。如果让人能够迁善改过而求医无术，又怎能体现我们医学大道的广大呢？况且父母没有不爱自己孩子的，看到孩子生出奇异的虫症，未必不怀疑是自己身上的过错招致谴责，从而畏惧鬼神作祟，有的向天祷告代为祈求，有的信奉佛教自我诉说祈求。然而医生如果没有办法应对，岂不是阻断了人们改过自新的门路吗？我得到异人的传授，用药外涂虫身，立刻就会化为水。方名叫点虬丹：
水银（一钱） 冰片（一钱） 硼砂（一分） 雄黄（三分） 樟脑（一钱） 轻粉（三分）
白芷（一钱） 薄荷叶（三分） 各研成极细粉末，以看不见水银星为度。用水调少许，点涂在虫头或身上，片刻即全部化为水。但在点药之时，必须虔诚拜上天，然后点药才会灵验。否则，可能灵验也可能不灵验。不需要内服煎药，是极其奇特的方子。
我担心辜负了异人的传授，所以详尽地记录在辨证论之后。异人是我在南岳游玩时遇到的道士，自号雷公，相貌奇特。他传给我《活人录》，其中奇方最多，这个方子是其中之一。
In children, tapeworm segments (Taeniasis) may be passed in the stool, or roundworms (Ascaris lumbricoides), or worms of varying lengths may be vomited up, presenting various inconsistencies. People attribute this to worms generated by damp-heat (Shi-Re), yet who would know that it is actually due to injury of the Spleen and Stomach? Children most enjoy eating raw and cold foods, which naturally leads to damp-heat. However, if the Qi of the Spleen and Stomach is robust, even if damp-heat exists, it will easily dissipate on its own. Only when the Qi of the Spleen and Stomach is injured does the transformation and transportation become difficult, failing to generate body fluids and instead giving rise to worms. If one merely treats the worms without tonifying the Spleen and Stomach, then the Spleen Qi cannot digest and the Stomach Qi cannot decompose; the worms will remain safe and unharmed, so what benefit is there? Only by tonifying the Qi of the Spleen and Stomach can the Qi become prosperous and naturally control the worms; supplemented with anti-worm herbs, where would the worms find a gap to escape? This treatment method must employ attack within tonification. The prescription used is Zhi Chong Dan (Worm-Treating Elixir):
Bai Zhu (Atractylodis Rhizoma, 3 qian), Fu Ling (Poria, 3 qian), Bai Bu (Stemonae Radix, 1 qian), Bing Lang (Arecae Semen, 5 fen), Shi Jun Zi (Quisqualis Fructus, 10 pieces), Zhi Qiao (Aurantii Fructus Immaturus, 5 qian),
Bai Shao (Paeoniae Radix Alba, 3 qian), Gan Cao (Glycyrrhizae Radix et Rhizoma, 3 fen), Bai Wei (Cynanchi Atrati Radix, 2 qian), Huang Lian (Coptidis Rhizoma, 2 fen), Ban Xia (Pinelliae Rhizoma, 5 fen). Decoct in water and take orally. After two doses, all worms are transformed into water. However, after taking the medicine, one must strictly avoid drinking soups, water, or tea.
Although this prescription contains many anti-worm herbs, when incorporated into formulas for strengthening the Spleen and soothing the Liver, the Righteous Qi (Zheng Qi) remains unharmed, while the worms are completely eradicated; this is a way to achieve both benefits.
In some children, long worms protrude from the anus, refusing to pass out in the stool and refusing to re-enter the rectum. There is no pain or itching. People assume the worm mouth has bitten the tissue, yet who would know this is actually caused by evil influences (Sui Ping)? If the worm mouth had bitten, there would inevitably be pain. Now, being as calm as before, could it really be the worm biting itself? Since the worm is not biting, it should naturally pass out with the feces. Now, it does not pass out but remains half inside; is this not evil influence? Since the disease is caused by evil influence, it should not be treatable by medicine alone. However, if a person has a single thought of repentance, the physician has a corresponding treatment method. If people were to improve themselves but find no medical skill to help, how could we demonstrate the greatness of our Dao? Moreover, parents invariably love their children. Seeing their children suffer from such strange worm infestations, they may doubt their own past misdeeds have brought condemnation, fearing demonic interference. Some pray to Heaven for intercession, others believe in Buddha and plead for mercy. Yet, if physicians have no way to respond, do they not block the door to human repentance? I received transmission from an extraordinary person: applying medicine externally to the worm's body causes it to instantly transform into water. The prescription is named Dian Qiu Dan (Deworming Pointing Elixir):
Shui Yin (Hydrargyrum, 1 qian), Bing Pian (Borneolum Syntheticum, 1 qian), Peng Sha (Borax, 1 fen), Xiong Huang (Realgar, 3 fen), Zhang Nao (Camphora, 1 qian), Qing Fen (Calomelas, 3 fen),
Bai Zhi (Angelicae Dahuricae Radix, 1 qian), Bo He Ye (Menthae Haplocalycis Folium, 3 fen). Grind each into extremely fine powder, until no mercury stars are visible. Mix a small amount with water, apply to the head or body of the worm; shortly thereafter, it will completely transform into water. However, when applying the medicine, one must sincerely bow to Heaven; only then will it be effective. Otherwise, it may or may not work. No internal decoction is needed; this is an extraordinarily unique prescription.
Fearing I might fail the extraordinary person's transmission, I have recorded it exhaustively at the end of the differentiation and treatment section. The extraordinary person was a Taoist priest I met while visiting Mount Nanyue, who called himself Lei Gong (Thunder Duke). His appearance was quite unusual. He transmitted the Huo Ren Lu (Record of Saving Lives) to me, which contains the most miraculous prescriptions; this prescription is one of them.