抑诸阴气也。通表者。扶诸阳气也。昧者不知。以麻黄为入太阳发汗之药。抑知不温覆取汗。则为入
太阴通阳之药也。阳气通动。魂可还矣。
又方（肘后。冠张仲景诸要方。外台引肘后。）
韭根（一把） 乌梅（二七个○肘后作二十个） 吴茱萸（半升炒○肘后作半斤）
上三味。以水一斗煮之。以病患栉内中。三沸。栉浮者
生。沉者死。煮取三升。去滓。分饮之。（水一斗。外台。作劳水一升。）
〔徐〕韭根有薤白之功。乌梅有开关之力。吴茱萸能降浊阴。阴降而关开。则魂自还。故亦取之。
然栉浮则生。沉则死。盖栉为本人日用之物。气之所及也。浮则其人阳气未绝。沉则久已有阴无阳。故
主死。然仍分饮之。信栉无宁信药耳。
〔程〕方亦可解。而栉之浮沉。则不可解也。
肘后云。客忤者。中恶之类也。多于道间门外得之。令
人心腹绞痛。胀满气冲心胸。不即治亦杀人。又云。客者客也。忤者犯也。谓客气犯人也。
救自缢死。旦至暮虽已冷。必可治。暮至旦小难也。恐此当言忿气盛故也。然夏时夜短于昼。又热。
犹应可治。又云。心下若微温者。一日以上犹可。治之方。（救。外台。作仲景云
三字。忿。赵本外台。作阴。为是。○案巢源云。自缢死。旦至暮。虽已冷。必可治。暮
至旦则难治。此谓其昼则阳盛。其气易通。夜则阴盛。其气难通。可以证也。治之方。外
台。作活一字。）徐徐抱解。不得截绳。上下安被卧之。一人以脚踏其两肩。手少挽其发。常弦弦勿纵之。
一人以手按据胸上。数动之。一人摩捋臂胫屈伸之。若已僵。但渐渐强屈之。并
按其腹。如此一炊顷。气从口出。呼吸眼开。而犹引按莫置。亦勿苦劳之。须臾可少桂汤及粥清含与之。令
濡喉。渐渐能咽。及稍止。若向令两人以管吹其两耳 好。此法最善。无不活者。（据。程金鉴。作揉。及
稍。外台作乃稍。若向二字。程金鉴。作更一字。外台作兼一字。 。程金鉴。作朵。无好字。外台。作
弥。赵本音释。 。莫分切。深入也。并义难通。外台为是。）
〔鉴〕观此谆谆告切。仲景仁心。惟恐人畏其繁琐。而不治也。此法尝试之。十全八九。始知言
果不谬。弦弦犹言紧紧也。揉胸按腹。摩臂胫屈伸之。皆引导其气之法也。
巢源云。徐徐捧下。其阴阳经络。虽暴壅闭。而脏腑真气。故有未尽。所以犹可救疗。故有得活者。若
见其悬柱。便忽遽截断其绳。旧云则不可救。此言气已壅闭。绳忽暴断。其气虽通。而奔走运闷。故则气
不能还。即不得复生。千金治自缢死方。凡救自缢死者。极须按定其心。勿截绳。手抱
起。徐徐解之。心下尚温者。以氍毹覆口鼻。两人吹其两耳。
肘后。疗自缢死。心下尚微温久犹可治方。徐徐抱解其
绳。不得断之。悬其发。令足去地五寸许。塞两鼻孔。以芦管内其口中至咽。令人嘘之。有顷。其腹中砻砻。
或者通气也。其举手捞人。当益坚捉持。更递嘘之。若活了能语。乃可置。若不得悬发。可中分发。两手
牵强耳。又方。皂荚末。葱叶吹其两鼻孔中。逆出复内之。又方。以芦管。吹其两耳。
极则易人吹。取活乃止。若气通者。以少桂汤。稍稍咽之。徐徐乃以少粥清与之。（出外台。今本肘后无考。
）管氏五绝治法云。徐徐放下。将喉气管捻圆。揪发向上揉擦。用口对口接气。粪门用火筒吹之。以半夏皂角
搐鼻。以姜汁调苏合香丸灌之。或煎水香细辛汤。调灌亦得。如苏可治。绳小痕深。过时身冷者不治。○程氏
医学心悟云。予尝见自暮至旦。而犹救活者。不可轻弃也。○顾氏疡医大全云。必须心口尚温。大便
未下。舌未伸出者救活。
案桂汤。诸书无考。盖此单味桂枝煎汤耳。而洗冤录。引本经之文。后载官桂汤方。未知何本。录左备考。
洗冤录。官桂汤
广陈皮（八分） 浓朴 半夏（各一钱） 肉桂 干姜（各五分） 甘草（三分）
凡中 死。不可使得冷。得冷便死。疗之方。（外台。引肘后。今本肘后无考。）屈草带。绕 人脐。
使三两人溺其中。令温亦可。用热泥和屈草亦可。扣瓦碗底按。及车缸以着 人。取令溺。
须得流去。此谓道路穷卒无汤。当令溺其中。欲使多人溺。取令温。若汤便可与之。不可泥及车缸。恐此
物冷。 既在夏月。得热泥土。暖车缸。亦可用也。（外台。屈草带。作屈草带。按及作若脱。着 人。作
着人脐上。须得。作不得。令溺其中。作令人溺其中。欲使上。有仲景云三字。若汤间。有有字。与之下。
有仲景云三字。不可下。有用字。）
〔程〕中 不可得冷。犹被冻不可沃以热汤。寒热拒隔。
反为大害。（本草。车辖。一名车缸。即车轴铁辖头。）
巢源云。夏月炎热。人冒涉途路。热毒入内。与五脏相并。客邪炽盛。或郁瘀不宣。致阴气卒绝。阳
气暴壅。经络不通。故奄然闷绝。谓之 。然此乃外邪所击。真脏未坏。若遇便治救。气宣则苏。夫热 不
可得冷。得冷便死。此谓外卒以冷。触其热。蕴积于内。不得宣发故也。
三因方云。中暑闷倒。急扶在阴凉处。切不可与冷。当以布巾衣物等蘸热汤。熨脐中及气海。续以
汤淋布上。令彻脐腹。暖即渐醒。如仓卒无汤处。掬道上热土。于脐上。仍拨开作窝子。令人更溺于其中。
以代汤。急嚼生姜一大块。冷水送下。如已迷乱闷。嚼大蒜一大瓣。冷水送下。如不能
嚼。即用水研灌之。立醒。
叶氏避暑录话云。道路城市间。中暑昏仆而死者。此皆虚人劳人。或饥饱失节。或素有疾。一为暑气
所中。不得泄则关窍皆窒。非暑气使然。气闭塞而死也。大蒜一握。道上热土。杂研烂。以新水和之。
滤去滓。抉其齿灌之。有顷即苏。
救溺死方（外台。引短剧云。疗溺死。若身尚暖者方。）取灶中灰两石余。
以埋人。从类至足。水出七孔。即活。
〔鉴〕尝试蝇子落水而死者。用灶灰埋之自治。（案出本草纲目冬灰条。）李 曰。灶灰得火土相生
之气。以埋人。则外温卫气。而内渗水湿。故能使水出七孔而活。
巢源云。人为水所没溺。水从孔窍入。灌注腑脏。其气壅闭故死。若早拯救得出。即泄沥其水。令气血
得通。便得活。经半日及一日。犹可活。气若已绝。心上暖。亦可活。
千金。治落水死方。以灶中灰。布地令浓五寸。以甑侧。着灰上。令死者伏于甑上。使头少垂下。
炒盐二方寸匕。内竹管中。吹下孔中。即当吐水。水下因去甑。下死者着灰中。
壅身。使出鼻口。即活。○又方。掘地作坑。熬数斛灰。内
坑中。下死人。覆灰。湿彻即易。勿令大热 人。灰冷更易。半日即活。
上疗自缢溺 之法。并出自张仲景为之。其意殊绝。殆非常情所及。本草所能关。实救人之大术矣。
伤寒家。数有 病。非此遇热之 。（〔原注〕见外台肘后目。○案外台。引肘后。今本肘后无
考。意下。有理字。程所能下句。实。作系。外台作亦非本草之所能开悟。实下。有拯字。
程本无数字。外台作别复二字。又 病下。有在上仲景论中六字。程之 下。有详之二字。
沈本金鉴。不载。此条。原注。目字。疑是同字讹。俞本无目字是。）
案三因方云。伤暑中 。其实一病。但轻重不同。新校正要略者。乃云伤寒家别有 病。非也。又本
草纲目。人尿附方。引此条。亦为林亿语。并误。殊不知此肘后文。外台已引之。疏亦甚。
治马坠。及一切筋骨损方。（〔原注〕见肘后方○案今本肘后无考。千金
伤损门。治腕折瘀血。三味桃仁汤方注。引肘后云。仲景方。用大黄云云。详注左。）
大黄（一两切浸汤成下○肘后用三两） 绯帛（如手大烧灰） 乱发（如鸡子大烧灰用
）久用炊单布（一尺烧灰○肘后一尺上有方字） 败蒲（一握三寸○肘后寸下有切字）
桃仁（四十九个去皮尖熬） 甘草（如中指节炙锉）
上七味。以童子小便。量多少。煎汤成。内酒一大盏。次下大黄。去滓。分温三服。先锉败蒲席半领。
煎汤浴。衣被盖覆。斯须通利数行。痛楚立瘥。利及浴水赤。勿怪即瘀
血也。（肘后。先字。作别。斯字。作服药二字。）
〔徐〕从高坠下。虽当救损伤筋骨为主。然顿跌之势。内外之血。必无不瘀。瘀不去则气不行。气不
行则伤不愈。故以桃仁大黄。逐瘀为主。绯帛。红花之余。乱发。血之余。合童便以消瘀血。败蒲亦能破血
行气。故入煎。能疗腹中损伤瘀血。汤浴能活周身血气。然筋骨瘀血。必有热气滞郁。
故以炊单布。受气最多。而易消者。以散滞通气。从其类也。加少炙甘草。补中以和诸药也。
千金桃仁汤 治腕折瘀血方。
桃仁（四十枚） 乱发（一握） 大黄（如指节大一枚）
上三味。以布方广四寸。以绕乱发烧之 咀。大黄桃仁。以酒三升。煮取一升。尽服血尽出。
抑制诸阴气。疏通者，扶持诸阳气也。愚昧之人不知此理，认为麻黄是进入太阳经发汗的药物，却不知若不温覆取汗，则成为进入太阴经通阳的药物。阳气通畅灵动，神魂便可回归。
又一方（出自《肘后备急方》，冠于张仲景诸要方之后，《外台秘要》引用了《肘后》。）
韭根（一把） 乌梅（二十七个○《肘后》作二十个） 吴茱萸（半升炒○《肘后》作半斤）
以上三味药，用水一斗煮它，将病人的梳子放入其中。煮至沸腾三次，梳子浮起来的表示能活，沉下去的表示死亡。煮取三升药液，去掉药渣，分次服用。（水一斗，《外台》作劳水一升。）
〔徐〕韭根有薤白的功效，乌梅有开关的力量，吴茱萸能降泄浊阴。阴气下降而关窍开启，神魂自然回归，所以也采用这些药。然而梳子浮起则生，下沉则死。大概因为梳子是本人日常使用的物品，沾染了人的气息。浮起说明此人阳气未绝，下沉说明长久以来只有阴气而无阳气，所以主死。但仍然分次服用，这是相信梳子的征兆胜过相信药物罢了。
〔程〕方剂是可以解释的，但梳子的浮沉现象，却无法解释。
《肘后》说：客忤，属于中恶之类。多在道路间或门外得之。使人心中腹绞痛，胀满气冲心胸，不及时治疗也会杀人。又说：客，指外来者；忤，指侵犯。谓客气侵犯人体。
救自缢死的方法。早晨到傍晚即使身体已经变冷，必定可以救治。傍晚到早晨则稍微困难。恐怕这是因为愤怒之气旺盛的缘故。然而夏季夜晚短于白天，又炎热，仍然应该可以救治。又说：心下如果微微温热，一天以上还可以救治。救治的方剂。（“救”字，《外台》作“仲景云”三字。“忿”，赵本《外台》作“阴”，认为是正确的。○按《诸病源候论》说：自缢死，早晨到傍晚，即使身体已冷，必定可治；傍晚到早晨则难治。这是说白天阳气盛，气机容易通畅；夜晚阴气盛，气机难以通畅，可以佐证这一点。“治之方”，《外台》作“活”一字。）慢慢抱住解开，不得截断绳子。上下安放被褥让他躺卧。一人用脚踏住他的两肩，手轻轻拉扯他的头发，常保持紧绷不要松懈。一人用手按压胸部上方，多次活动他。一人按摩捋顺手臂和小腿，屈伸肢体。如果身体已经僵硬，只是渐渐强行屈伸，并按压腹部。像一顿饭的时间那样，气从口出，呼吸恢复，眼睛睁开，但仍要牵引按压不要放下，也不要过分劳累他。片刻后可以含少许桂枝汤及米粥清汁给他，使喉咙湿润，渐渐能够吞咽。等到稍止，如果先前让两人用管子吹他的两耳，很好。这种方法最好，没有不活的。（“据”，程金鉴作“揉”。“及稍”，《外台》作“乃稍”。“若向”二字，程金鉴作“更”一字，《外台》作“兼”一字。“”，程金鉴作“朵”，无“好”字，《外台》作“弥”。赵本音释：“”，莫分切，深入的意思。“并义难通”，《外台》是正确的。）
〔鉴〕看这里谆谆告诫急切之情，仲景的仁心，唯恐人畏惧其繁琐而不进行治疗。此法尝试过，十救八九，始知言论果然不谬误。“弦弦”犹言紧紧也。揉胸按腹，摩臂胫屈伸，都是引导气机的方法。
《诸病源候论》说：慢慢捧下，其阴阳经络，虽然突然壅闭，但脏腑真气，本来还有未尽之处。所以还可以救疗，故有得以活着的。如果见其悬挂在柱子上，便匆忙截断绳子，旧时说则不可救。这是因为气已经壅闭，绳子突然暴断，气虽通，但奔走运闷，所以气不能归还，即不得复生。《千金方》治自缢死方，凡是救自缢死者，极须按住定其心神，不要截断绳子，手抱起，慢慢解开。心下尚温者，用毛毯覆盖口鼻，两人吹其两耳。
《肘后》疗自缢死，心下尚微温久犹可治方。慢慢抱住解开绳子，不得断之。悬挂头发，令脚离地五寸左右。塞住两个鼻孔，用芦管插入口中至咽，让人嘘气。过了一会儿，腹中隆隆作响，或许是通气了。其举手捞人，应当更加坚固捉持，轮流嘘气。如果活了能说话，才可以放下。如果不能悬挂头发，可以在中间分发，两手牵拉耳朵。又一方：皂荚末、葱叶吹入两鼻孔中，逆出再纳入。又一方：用芦管吹其两耳。
极累则换人吹，取活才停止。如果气通了，以少量桂枝汤，慢慢咽下。徐徐再以少量米粥清汁给他。（出自《外台》，今本《肘后》无考。）管氏《五绝治法》说：慢慢放下，将喉气管捻圆，揪发向上揉擦，用口对口接气，粪门用火筒吹之，用半夏皂角搐鼻，用姜汁调苏合香丸灌之，或煎水香细辛汤调灌也可以。如苏可治，绳小痕深，过时身冷者不治。○程氏《医学心悟》说：我曾见过从暮到旦而犹救活者，不可轻易放弃。○顾氏《疡医大全》说：必须心口尚温，大便未下，舌未伸出者救活。
案：桂枝汤，诸书无考。大概是单味桂枝煎汤而已。而《洗冤录》引用《本经》之文，后载官桂汤方，不知何本。记录在左以备考证。
《洗冤录》：官桂汤
广陈皮（八分） 浓朴 半夏（各一钱） 肉桂 干姜（各五分） 甘草（三分）
凡中暍死，不可使得冷，得冷便死。疗之方。（《外台》引《肘后》，今本《肘后》无考。）屈草带，绕人脐，使三两人溺其中，令温亦可。用热泥和屈草亦可。扣瓦碗底按，及车缸以着人，取令溺。须得流去。此谓道路穷卒无汤，当令溺其中。欲使多人溺，取令温。若汤便可与之，不可泥及车缸，恐此物冷。既在夏月，得热泥土，暖车缸，亦可用也。（《外台》：屈草带，作屈草带。按及作若脱。着人，作着人脐上。须得，作不得。令溺其中，作令人溺其中。欲使上，有仲景云三字。若汤间，有有字。与之下，有仲景云三字。不可下，有用字。）
〔程〕中暍不可得冷，犹如被冻不可沃以热汤。寒热拒隔，反为大害。（《本草》：车辖，一名车缸，即车轴铁辖头。）
《诸病源候论》说：夏月炎热，人冒涉途路，热毒入内，与五脏相并，客邪炽盛，或郁瘀不宣，致阴气卒绝，阳气暴壅，经络不通，故奄然闷绝，谓之暍。然此乃外邪所击，真脏未坏，若遇便治救，气宣则苏。夫热暍不可得冷，得冷便死，此谓外卒以冷，触其热，蕴积于内，不得宣发故也。
《三因方》说：中暑闷倒，急扶在阴凉处，切不可与冷。当以布巾衣物等蘸热汤，熨脐中及气海，续以汤淋布上，令彻脐腹，暖即渐醒。如仓卒无汤处，掬道上热土，于脐上，仍拨开作窝子，令人更溺于其中，以代汤。急嚼生姜一大块，冷水送下。如已迷乱闷，嚼大蒜一大瓣，冷水送下。如不能嚼，即用水研灌之，立醒。
叶氏《避暑录话》说：道路城市间，中暑昏仆而死者，此皆虚人劳人，或饥饱失节，或素有疾，一为暑气所中，不得泄则关窍皆窒，非暑气使然，气闭塞而死也。大蒜一握，道上热土，杂研烂，以新水和之，滤去滓，抉其齿灌之，有顷即苏。
救溺死方（《外台》引《短剧》云：疗溺死，若身尚暖者方。）取灶中灰两石余，以埋人，从头至足，水出七孔，即活。
〔鉴〕尝试蝇子落水而死者，用灶灰埋之自治。（案出《本草纲目》冬灰条。）李时珍曰：灶灰得火土相生之气，以埋人，则外温卫气，而内渗水湿，故能使水出七孔而活。
《诸病源候论》说：人为水所没溺，水从孔窍入，灌注腑脏，其气壅闭故死。若早拯救得出，即泄沥其水，令气血得通，便得活。经半日及一日，犹可活。气若已绝，心上暖，亦可活。
《千金方》：治落水死方。以灶中灰，布地令浓五寸，以甑侧，着灰上，令死者伏于甑上，使头少垂下。炒盐二方寸匕，内竹管中，吹下孔中，即当吐水。水下因去甑，下死者着灰中，壅身，使出鼻口，即活。○又方：掘地作坑，熬数斛灰，内坑中，下死人，覆灰，湿彻即易，勿令大热伤人。灰冷更易，半日即活。
上疗自缢溺之法，并出自张仲景为之。其意殊绝，殆非常情所及，本草所能关。实救人之大术矣。伤寒家，数有暍病，非此遇热之暍。（〔原注〕见《外台》《肘后》目。○案《外台》引《肘后》，今本《肘后》无考。意下，有理字。程所能下句，实，作系。《外台》作亦非本草之所能开悟。实下，有拯字。程本无数字。《外台》作别复二字。又暍病下，有在上仲景论中六字。程之暍下，有详之二字。沈本金鉴，不载此条。原注目字，疑是同字讹。俞本无目字是。）
案《三因方》说：伤暑中暍，其实一病，但轻重不同。新校正《要略》者，乃云伤寒家别有暍病，非也。又《本草纲目》人尿附方，引此条，亦为林亿语，并误。殊不知此《肘后》文，《外台》已引之，疏亦甚。
治马坠，及一切筋骨损方。（〔原注〕见《肘后方》○案今本《肘后》无考。《千金》伤损门，治腕折瘀血，三味桃仁汤方注，引《肘后》云：仲景方，用大黄云云。详注左。）
大黄（一两切浸汤成下○《肘后》用三两） 绯帛（如手大烧灰） 乱发（如鸡子大烧灰用） 久用炊单布（一尺烧灰○《肘后》一尺上有方字） 败蒲（一握三寸○《肘后》寸下有切字） 桃仁（四十九个去皮尖熬） 甘草（如中指节炙锉）
以上七味药，用童子小便，量多少，煎汤成，内酒一大盏，次下大黄，去滓，分温三服。先锉败蒲席半领，煎汤浴，衣被盖覆，斯须通利数行，痛楚立瘥。利及浴水赤，勿怪即瘀血也。（《肘后》：先字，作别。斯字，作服药二字。）
〔徐〕从高坠下，虽当救损伤筋骨为主，然顿跌之势，内外之血，必无不瘀。瘀不去则气不行，气不行则伤不愈，故以桃仁大黄，逐瘀为主。绯帛，红花之余；乱发，血之余，合童便以消瘀血。败蒲亦能破血行气，故入煎，能疗腹中损伤瘀血。汤浴能活周身血气。然筋骨瘀血，必有热气滞郁，故以炊单布，受气最多，而易消者，以散滞通气，从其类也。加少炙甘草，补中以和诸药也。
《千金》桃仁汤 治腕折瘀血方。
桃仁（四十枚） 乱发（一握） 大黄（如指节大一枚）
以上三味药，用布方广四寸，以绕乱发烧之咀，大黄桃仁，以酒三升，煮取一升，尽服血尽出。
Suppressing the Yin Qi. Facilitating the exterior involves supporting the Yang Qi. Ignorant people do not understand this, regarding Mahuang (Ephedrae Herba) as a herb for inducing sweating in Taiyang disease (disease of the Taiyang channel). They fail to realize that if one does not cover with warm blankets to induce sweating, it becomes a herb for unblocking Yang Qi in Taiyin disease (disease of the Taiyin channel). When Yang Qi is unblocked and moving, the Hun (ethereal soul) can return.
Another prescription (from *Zhouhou Beiji Fang* [Emergency Prescriptions Worth a Thousand Gold for Emergencies], listed among Zhang Zhongjing's essential prescriptions; cited in *Waitai Miyao* [Secret Essentials of the Outer Palace].)
Jiu Gen (Allii Tuberosi Rhizoma, one handful) Wumei (Mume Fructus, twenty-seven ○ *Zhouhou* makes twenty) Wuzhuyu (Evodiae Fructus, half sheng, stir-fried ○ *Zhouhou* makes half jin)
The above three herbs, boil them in one dou of water. Place the patient's comb into the decoction. After boiling three times, if the comb floats, the patient will live; if it sinks, the patient will die. Decoct until three sheng remain, remove the dregs, and divide into doses for drinking. (One dou of water, *Waitai* makes it one sheng of "labor water" [water used for washing or similar purposes].)
[Xu] Jiu Gen has the efficacy of Xiebai (Allii Macrostemonis Bulbus), Wumei has the power to open the gate, and Wuzhuyu can descend turbid Yin. When Yin descends and the gate opens, the Hun naturally returns, hence these herbs are also taken. However, floating means life, sinking means death. This is likely because the comb is an item used daily by the person, imbued with their Qi. Floating indicates that the person's Yang Qi has not yet perished; sinking indicates that for a long time there has been only Yin without Yang, thus indicating death. Nevertheless, it is still divided and drunk. This shows trusting the sign of the comb more than trusting the medicine.
[Cheng] The prescription can be explained, but the floating and sinking of the comb cannot be explained.
*Zhouhou* says: Ke Wu (Guest Violation) belongs to the category of Zhong E (Sudden Evil Attack). It is often contracted on roads or outside doors. It causes severe pain in the heart and abdomen, distension, and Qi rushing to the chest and heart. If not treated immediately, it can kill. It also says: "Ke" refers to the guest (external pathogen); "Wu" refers to violation/offense. It means external Qi violating the human body.
Method for saving those who have died from hanging. From morning to evening, even if the body is already cold, it must be treatable. From evening to morning, it is slightly difficult. This is likely due to the prevalence of anger Qi. However, in summer, nights are shorter than days, and it is hot, so it should still be treatable. It also says: If the epigastrium is still slightly warm, treatment is possible even after more than a day. Prescription for treatment. ("Rescue," *Waitai* adds "Zhang Zhongjing says." "Fen" [anger], Zhao edition of *Waitai* reads "Yin" [Yin], which is considered correct. ○ According to *Zhubing Yuanhou Lun* [General Treatise on the Causes and Symptoms of All Diseases]: For death by hanging, from morning to evening, even if cold, it is definitely treatable; from evening to morning, it is difficult to treat. This states that during the day Yang Qi is abundant and Qi flow is easy to restore; at night Yin Qi is abundant and Qi flow is hard to restore, which serves as evidence. "Prescription for treatment," *Waitai* reads "Huo" [revive].) Slowly embrace and untie, do not cut the rope. Lay the person down on bedding. One person steps on both shoulders with their feet, gently pulling the hair, keeping it taut and not letting go. One person presses on the upper chest with their hand, moving it repeatedly. One person massages and stretches the arms and legs, flexing and extending them. If the body is stiff, gradually force flexion and extension, and press on the abdomen. Do this for the duration of a meal. When Qi exits the mouth, breathing resumes, and eyes open, continue to hold and press, do not let go, but do not exhaust the person. After a short while, offer a small amount of Guizhi Tang (Cinnamon Twig Decoction) and rice gruel juice to hold in the mouth, moistening the throat, allowing gradual swallowing. Wait until it stops. If previously two people blew air into the two ears using tubes, that is good. This method is the best, with no failures. ("Ju," Cheng Jinjian reads "Rou" [rub]. "Ji Shao," *Waitai* reads "Nai Shao." "Ruo Xiang," Cheng Jinjian reads "Geng," *Waitai* reads "Jian." "Xiao," Cheng Jinjian reads "Duo," without "Hao"; *Waitai* reads "Mi." Zhao edition phonetic explanation: "Xiao," Mo Fen Qie, meaning deep penetration. "Bing Yi Nan Tong" [combined meaning is hard to understand], *Waitai* is correct.)
[Jian] Observing the earnest and urgent advice here, Zhang Zhongjing's benevolent heart feared that people would find it too cumbersome and refuse treatment. I have tried this method, saving eight or nine out of ten, proving the words were not wrong. "Xian Xian" means tightly. Rubbing the chest, pressing the abdomen, massaging arms and legs, flexing and extending, are all methods to guide Qi.
*Zhubing Yuanhou Lun* says: Slowly lower the body. Although the Yin and Yang meridians are suddenly blocked, the true Qi of the Zang-Fu organs remains partially intact. Therefore, rescue is still possible, and some survive. If one sees the person hanging on a pillar and hastily cuts the rope, old texts say it is incurable. This is because the Qi was already blocked; when the rope breaks suddenly, although Qi flows, it scatters and stagnates, so Qi cannot return, and revival is impossible. *Qianjin Fang* [Essential Prescriptions Worth a Thousand Gold] for treating death by hanging states: When rescuing, one must firmly calm the mind, do not cut the rope, lift the person up, and slowly untie. If the epigastrium is still warm, cover the mouth and nose with a woolen rug, and have two people blow into the two ears.
*Zhouhou* prescription for treating death by hanging when the epigastrium is still slightly warm, even after a long time: Slowly embrace and untie the rope, do not break it. Hang the hair, lifting the feet about five cun off the ground. Plug both nostrils, insert a reed tube into the mouth down to the pharynx, and have someone exhale through it. After a while, rumbling sounds may be heard in the abdomen, possibly indicating Qi flow. If the victim raises hands to grab, hold firmly, taking turns exhaling. If the person revives and can speak, then they can be laid down. If unable to hang the hair, pull the ears apart in the middle. Another prescription: Powdered Gaojiao (Gleditsiae Spina) and green onion leaves blown into the nostrils, expelled and re-inserted. Another prescription: Blow into both ears using a reed tube.
If exhausted, change persons blowing, stop only when revived. If Qi is restored, give a small amount of Guizhi Tang (Cinnamon Twig Decoction) to swallow slowly. Then gradually give a small amount of rice gruel juice. (From *Waitai*; not found in current editions of *Zhouhou*.)*Guan Shi's Five Extremities Treatment Methods* says: Slowly lower the body, twist the trachea round, pull the hair upward and rub, perform mouth-to-mouth resuscitation, use a bellows to blow into the anus, stimulate the nose with Banxia (Pinelliae Rhizoma) and Gaojiao (Gleditsiae Spina), administer Suhexiang Wan (Styrax Pill) mixed with ginger juice, or decoct Shuixiang Xixin Tang (Water Fragrant Asarum Decoction) for administration. If Su (revival) is possible, but the rope mark is small and deep, and the body is cold after time has passed, it is untreatable. ○ Cheng Shi's *Yixue Xinwu* [Heart of Medical Learning] says: I have seen cases revived from evening to morning; do not lightly abandon them. ○ Gu Shi's *Yangyi Daquan* [Complete Collection of Surgeon's Medicine] says: Rescue is possible only if the heart and mouth are still warm, stool has not been passed, and the tongue has not protruded.
Note: Guizhi Tang (Cinnamon Twig Decoction) is not recorded in other books. It is likely a single-herb decoction of Guizhi (Cinnamomi Ramulus). *Xiyan Lu* [Washing Away Wrongdoings] cites text from *Benjing* [Shennong Bencao Jing] and later records the Guan Gui Tang (Official Cinnamon Decoction), the source of which is unknown. Recorded here for reference.
*Xiyuan Lu*: Guan Gui Tang (Official Cinnamon Decoction)
Guang Chenpi (Citri Reticulatae Pericarpium, 8 fen) Houpo (Magnoliae Officinalis Cortex), Banxia (Pinelliae Rhizoma) (each 1 qian) Rougui (Cinnamomi Cortex), Ganjiang (Zingiberis Rhizoma) (each 5 fen) Gancao (Glycyrrhizae Radix et Rhizoma, 3 fen)
For any case of death from heatstroke (Yuezhong), do not allow cooling. Cooling leads to death. Prescription for treatment. (*Waitai* cites *Zhouhou*; not found in current *Zhouhou*.) Bend a grass belt, wrap it around the navel, and have two or three people urinate into it to warm it. Alternatively, use hot mud mixed with bent grass. Press the bottom of a clay bowl against the area, or use a wheel hub to press against the person, collecting urine. Ensure the urine flows away. This applies when on the road with no hot water available; urine should be collected in it. To make it warm, have many people urinate. If hot water is available, use it. Do not use mud or wheel hubs, fearing they are cold. Since it is summer, hot mud and warmed wheel hubs can also be used. (*Waitai*: "Bend grass belt" reads "Bend grass belt." "Press and" reads "If take off." "Press person" reads "Press person's navel." "Must get" reads "Must not get." "Urinate in it" reads "Make people urinate in it." "Desire to make" has "Zhang Zhongjing says" three characters. "If soup between" has "You" character. "With below" has "Zhang Zhongjing says" three characters. "Cannot below" has "Use" character.)
[Cheng] Heatstroke requires no cooling, just as frostbite should not be warmed with hot water. Cold and heat rejection causes greater harm. (*Bencao*: Che Xia [Axle Cap], also known as Che Gang, is the iron cap of the axle.)
*Zhubing Yuanhou Lun* says: In summer heat, people traveling on roads absorb heat toxins internally, combining with the Five Zang organs. External pathogens become fierce, or stagnation and blood stasis are not dispersed, causing sudden cessation of Yin Qi and violent obstruction of Yang Qi, blocking meridians and collaterals, leading to sudden fainting and suffocation, called Yuezhong (Heatstroke). However, this is caused by external pathogens attacking, not damage to the True Zang organs. If treated promptly, dispersing Qi leads to recovery. Heatstroke must not be cooled; cooling leads to death. This means external cold suddenly touches the internal heat, accumulating inside without being able to disperse.
*Sanyin Fang* [Formulas of Three Causes] says: For fainting due to heatstroke, urgently move to a cool place. Do not give cold. Use cloth or clothes dipped in hot water to apply heat to the umbilicus and Qihai (CV6). Continue pouring hot water over the cloth to penetrate the umbilicus and abdomen. Warmth leads to gradual awakening. If no hot water is available in an emergency, scoop hot earth from the road onto the umbilicus, dig a small depression, and have someone urinate into it to replace hot water. Urgently chew a large piece of Shengjiang (Zingiberis Rhizoma), swallow with cold water. If confused and suffocating, chew a large clove of Dasuan (Allii Sativi Bulbus), swallow with cold water. If unable to chew, grind with water and administer; immediate awakening occurs.
Ye Shi's *Bishu Luhuazhua* [Record of Summer Avoidance] says: Deaths from fainting due to heatstroke in cities and on roads are all due to deficient or overworked individuals, irregular eating and drinking, or pre-existing conditions. Once attacked by summer heat, if not released, all orifices become blocked. It is not the heat itself causing death, but the blockage of Qi. Take a handful of Dasuan (Allii Sativi Bulbus) and hot earth from the road, grind together thoroughly, mix with fresh water, filter out dregs, pry open teeth, and administer. Awakening occurs shortly after.
Prescription for drowning (cited from *Duanju* in *Waitai*: Treating drowning, if the body is still warm.) Take more than two shi of ash from the stove, bury the person in it from head to foot. Water will exit from the seven orifices, and the person will revive.
[Jian] I have tried burying flies that died in water in stove ash, and they self-revived. (Note: From *Bencao Gangmu* [Compendium of Materia Medica], Winter Ash section.) Li Shizhen said: Stove ash obtains the generative Qi of Fire and Earth. Burying people in it warms the Wei Qi externally and permeates water dampness internally, thus allowing water to exit the seven orifices and reviving the person.
*Zhubing Yuanhou Lun* says: When submerged by water, water enters through the orifices, flooding the Fu organs, causing Qi obstruction and death. If rescued early, drain the water, allowing Qi and Blood to flow, resulting in survival. Even after half a day or a day, survival is possible. If Qi has ceased, but the heart area is still warm, survival is possible.
*Qianjin Fang*: Prescription for drowning. Spread stove ash five cun thick on the ground. Place a steamer basket (Zeng) on its side on the ash. Have the deceased lie prone on the steamer, with the head slightly hanging down. Take two square-cun scoops of fried salt, put them in a bamboo tube, and blow into the orifices. Water should be vomited out. After water drains, remove the steamer, place the deceased in the ash, cover the body, allowing water to exit from nose and mouth, resulting in revival. ○ Another prescription: Dig a pit, roast several hu of ash, put it in the pit, place the deceased inside, cover with ash. Change when wet through. Do not let it be too hot to injure the person. Change when ash cools. Revival occurs within half a day.
The above methods for treating death by hanging and drowning all originate from Zhang Zhongjing. Their intent is extraordinary, beyond common understanding and the scope of *Bencao* [Materia Medica]. They are truly great arts for saving lives. Scholars of Shanghan (Cold Damage) frequently mention Yuezhong (Heatstroke) disease, which is not this type of heat-induced Yuezhong. ([Original Note: See index of *Waitai* and *Zhouhou*. ○ Note: *Waitai* cites *Zhouhou*; not found in current *Zhouhou*. Under "Yi," there is a "Li" character. In Cheng's sentence under "Suoneng," "Shi" reads "Xi." *Waitai* reads "Also not what Bencao could enlighten." Under "Shi," there is a "Zheng" character. Cheng's version lacks these characters. *Waitai* reads "Bie Fu" two characters. Also under "Yuezhong Bing," there are six characters "In the Shanghan Zhongjing Treatise above." Under Cheng's "Yuezhong," there are two characters "Xiang." Shen Bao Jinjian does not record this clause. The original note "Mu" character is suspected to be a typo for "Tong." Yu's version has no "Mu" character, which is correct.])
Note: *Sanyin Fang* says: Shangshu (Summer Injury) and Yuezhong (Heatstroke) are essentially the same disease, differing only in severity. Those who corrected *Jingui Yaolue* [Essential Prescriptions from the Golden Cabinet] claimed that Shanghan scholars have a separate Yuezhong disease, which is incorrect. Also, *Bencao Gangmu* [Compendium of Materia Medica], Human Urine Appendix Formula, cites this clause, attributing it to Lin Yi, which is also an error. Little did they know this *Zhouhou* text was already cited in *Waitai*, showing significant negligence.
Prescription for falls from horses and all bone and tendon injuries. ([Original Note: See *Zhouhou Fang*. ○ Note: Not found in current *Zhouhou*. *Qianjin* [Essential Prescriptions Worth a Thousand Gold], Injury Section, treats wrist fractures and blood stasis, Three-Herb Taoren Tang [Peach Kernel Decoction] formula note, cites *Zhouhou*: Zhang Zhongjing formula uses Dahuang... detailed note left.]
Dahuang (Rhei Radix et Rhizoma, one liang, sliced, soaked, added when decoction is ready ○ *Zhouhou* uses three liang) Feibo (Red silk, size of hand, burnt to ash) Luangfa (Tangled hair, size of chicken egg, burnt to ash) Jiuyong Chudan Bu (Old cooking cloth, one chi, burnt to ash ○ *Zhouhou* has "Fang" character before "chi") Baipu (Decayed cattail, one handful, three cun ○ *Zhouhou* has "Qie" [cut] character after "cun") Taoren (Persicae Semen, forty-nine kernels, skin and tip removed, roasted) Gancao (Glycyrrhizae Radix et Rhizoma, size of middle finger joint, roasted and sliced)
The above seven herbs, use urine from a young boy, measure appropriate amount, decoct until ready. Add one large cup of wine, then add Dahuang. Remove dregs, divide into three warm doses. First, chop half a decayed cattail mat, decoct for bathing. Cover with clothing and blankets. Soon, bowel movements will occur several times, and pain will immediately cease. If the discharge and bath water are red, do not be surprised; this is blood stasis. (*Zhouhou*: "Xian" [first] reads "Bie" [separately]. "Si" [soon] reads "Fu Yao" [take medicine] two characters.)
[Xu] Falling from heights, although the primary focus is rescuing bone and tendon injuries, the impact inevitably causes internal and external blood stasis. If stasis is not removed, Qi cannot move; if Qi does not move, the injury does not heal. Thus, Taoren (Persicae Semen) and Dahuang (Rhei Radix et Rhizoma) are used primarily to expel stasis. Feibo (Red silk) is residue of Honghua (Carthami Flos); Luangfa (Tangled hair) is residue of Blood. Combined with child's urine to eliminate blood stasis. Baipu (Decayed cattail) can also break blood stasis and move Qi, so it is included in the decoction to treat abdominal injury and blood stasis. The bath decoction revitalizes Qi and Blood throughout the body. However, bone and tendon blood stasis must involve stagnant and郁 (depressed) heat. Therefore, Chudan Bu (Cooking cloth), which absorbs much Qi and is easily consumed, is used to dissipate stagnation and unblock Qi, following its nature. A small amount of roasted Gancao (Glycyrrhizae Radix et Rhizoma) is added to tonify the Middle Jiao and harmonize the herbs.
*Qianjin Fang* Taoren Tang [Peach Kernel Decoction] treats wrist fracture and blood stasis.
Taoren (Persicae Semen, forty kernels) Luangfa (Tangled hair, one handful) Dahuang (Rhei Radix et Rhizoma, size of finger joint, one piece)
The above three herbs, use a four-cun wide cloth, wrap and burn the tangled hair to char. Dahuang and Taoren, decoct in three sheng of wine until one sheng remains. Drink all; blood stasis will be expelled.