按：木平曰敷和，不及曰委和，太过曰发生，灾病曰眚，留守曲环星象，省察分野，审德罪而降灾福也。故本子岁，其虫毛，得木气专而静也，不及则毛介，介乃金属，金来兼化而介虫同生也。太过亦毛介者，木盛凌金面齐化，毛介并生也。寻绎各经文，则木邪无不关于金也，症未有不发于胸背部分也。若盛朝熙皞之际，岁气纵有灾侵，德化可以消弭，此留守曲环之所以遗省者也。如丁亥乃委和之纪，金兼木化，岁运丁王化木，司天厥阴风，木运与天符二木，比助转委而强，接交春分二气，后太徵，火客运来，临木火过强，金受其制，胜复之作疵厉盛行而生，毛疔木之眚也。妇人鬻毛亦岁运灾星之脱化，岂真有妇人耶?泡瘤肿痛即经所云痈肿疮疡也，瘤内有毛即经所云眚于三，三乃木之生数，而见灾异病也。迨后癸未乃小逆之岁，立春初气主客同为厥阴，木春分二气，主客同为少阴火，岁运戊癸化火，木火相生而炽。至小满三气客气湿土，临主气相火之上，湿热蒸溽而疵厉起，均岁运节气之所致。当明季末运，尚有何德化而弭此灾变也耶?至于运气，虽六甲一周而灾祥乃因时而变，前此之丁亥癸，未曾未闻有此毛疔毛疫也。后此之丁亥癸未，又屡更矣，而熙皞承平更未知有疢疾，乃者忽倡为异说以惑人，其不审也甚矣。值此德化，覃敷万邦，和洽编氓，隐瘼久被，南薰之解愠，何业医者不守常而好异是为哉?
天行时疫，本不常有，索隐行怪者偶倡惑世。诬民之说，知医者少，以讹传讹，始则妄指怪症，继则妄投谬药，为害不浅矣。萍如先生哀之，条晰明辨，洒洒干言，洞若观火，如秦人照胆镜，表里明彻。吾知心不正者，见之却走，为功斯世，岂浅鲜哉?亟劝付梓，俾户诵家弦，齐登寿域，胜刻《太上感应篇》、《文昌阴骘文》千百纸也。
加减参苏饮
治四时感冒、风寒、头痛、发热、憎寒、咳嗽、涕唾、稠黏、胸隔满闷、脉弱、无汗并停滞饮食、腹痛、欲作泻痢等症。歌曰：苏葛前胡合二陈，枳香甘桔共云苓，人参特为虚人设，加减推洋要性灵。
紫苏 葛根 前胡各二钱 陈橘皮 制半夏 枳壳各一钱 广木香 炙甘草 桔梗各八分 茯苓钱半 人参酌用，连须葱头三个生姜六七分，随时增减 红枣三枚
按：风寒感在太阳膀胱经，则能传经以其主一身，极表浮阳之地。故递传三阳而病阳行速也。占法用桂枝麻黄二汤，发营卫之汗，不使再传者。以佳麻辛甘发散纯阳之晶，寒邪容于太阳寒水之经用此纯阳迅速之药，以气相从而奏效捷也。若已传他经者投非其时，即祸不旋踵。故后人以九味羌活汤、人参败毒散代之诚详慎矣。若风寒感在太阴肺经则不传经非太阳之可比。盖肺主气，经云：邪之所凑其气必虚，气虚之人不拘四时，易于感冒。不与伤寒时行之际强弱均受者同日而语也。此方于发散药中，用参、苓、草以固气，即冲和汤中，用生地以养血，同意知非可徒恃峻表而愈也。况应用桂麻之症，而用苏、葛、柴前失之不及，犹无伤害。若只须苏、葛可疗而过，用桂麻为害多矣。方中苏、葛、前胡，清热解肌；陈、夏、枳、香，利痰疏气；苓，草安胃和中；桔梗载药。上浮直达胸中表里兼行，若形体素弱或年高久病之人，则人参临时酌用。总之肺为太阴燥金，清肃之地宜于清散。不同太阳寒水之经，可施辛温猛悍之药。经络不同当详识之，且此等症候，最多切勿小题大做。
加 减 法
伤饮食、胸胁胀满、嗳气不舒者，加山楂肉，麦芽．神曲，倍木香；大便难者加杏仁泥，血虚而大便秘结者，加归尾、桃仁泥；小便少者加泽泻、倍茯苓，头痛因火者加甘菊花，因血虚者加当归、川芎。如一二剂后，表解热除而咳嗽不止，喉干舌燥者，加百合、天花粉或贝母，除去半夏、木香、葱、姜、枣，本方除去人参、前胡，用川芎、柴胡、名芎苏饮，则入厥阴少阳而宜于血虚火盛者，减参恐其助气而动火也。本方除去人参，半夏加芎．归治新产后，感冒、发热、头疼及虚损吐血人。感冒、发热、咳嗽，无汗者，养血则汗作也。半夏有三禁：产后，汗后、血家，俱不可投。其他如玉竹、荆芥、博荷，俱可量加。利热则栀子、连翘，亦可择网。乡村旅次乏医之处，偶值微疴照方拣投，最为稳妥，用疏之以公诸世，亦方便之一端耳。
集 虫 说
巢元方《病源》云：人腹有九虫：伏虫长四分，群虫之主也；蛔虫长五六寸至一尺，发则心腹作痛上下，口喜吐涎及清水，贯心则死；自虫长一寸，色白头小，生育转多，令人精气损弱．腰脚疼，长至一尺，亦能杀人；肉虫状如烂杏．令人烦闷；肺虫状如蚕，令人咳嗽，成劳杀人；胃虫状如蛤蟆，令人呕逆喜哕；弱虫又名鬲虫，状如瓜办，令人多睡；赤虫状如生肉，动作腹鸣；蛲虫至微，形如菜虫，居胴肠中令人生痈疽、疥癣、病疠、痔瘘、疳（匿/虫）、龋齿诸病。堵虫皆依肠胃之间，若人脏腑气实，则不为害，虚则侵蚀变生诸疾也。又有三尸虫，名彭质、彭矫、彭琚，与人俱生，为人大害，其状如六乌尾，或如薄筋，依脾丽居，三寸许有头尾，每于庚申日，上天奏人过恶．故道家有守庚申之说；凡服补药必须先去此虫，否则不得药力。凡一切症瘕久皆成虫，紫庭真人云：九虫之中，六虫传变为劳瘵，而胃、蛔、寸白三虫不传。其传变者或如婴儿，如鬼形、如蛤蟆，如守宫．如蜈蚣、如蝼蚁、如蛇、如鳖、如猬、如鼠、如蝠、如虾，如猪肝、如血汁、如乱发乱丝等状。凡虫在腹，上旬头向上，中旬向中，下旬向下，服药须是月初四五日五更时则易效也，并须先以炙脔含口内，咀汁勿咽，引其开口而服药。
张子和云：巢氏之衍九虫详矣，然虫之变不可牲穷，要之皆以湿热为主，虫得风气乃生，得雨气乃化，岂非风木主热，雨泽主湿耶?故五行之中皆有虫，诸木有蠹，渚果有螬，诸菽有鲂，五谷有螟螣蟊（？），麦朽蛾飞，栗破虫出，草腐化萤，皆木之虫也。烈火有鼠，烂灰生蝇，皆火之虫也。穴蚁墙蝎，田蝼石蜴，皆土之虫也。蝌蚪、马蛭、鱼鳖、蛟龙，皆水之虫也，昔冶工破一釜见其断处臼中有一虫如米，虫色正赤，此则金中亦有虫也。
沈萍如曰：前人所序论渚虫，详且伙矣，独于治法则未之晰焉。观今人患劳症濒危时则有飞蛾出昔，岂非肺虫如蚕而化蛾也。又如胃虫如蛤蟆，能令人呕逆善哕者，则反胃膈食未始非此虫之为患也。烦闷因乎肉虫，多睡缘乎弱虫，肠鸣乃由赤虫，虽未经人常道而蛔出于胃，而厥则心痛寸白蛲虫之为病乃恒有者也。求仙必先杀三尸，乃人所常谈者也，他如疥癣之有虫蛇缠疮之如蛇形，人面疮之能食肉，医药俱必用硫雄砒麝，先杀其虫，而疥癣疮痍获愈，是则病由于虫者，急当除之，奈何惟治痨与膈，则未有以去虫为务耶?
张子和言：虫之所生，由于风湿热固也，犹末透发其理，虫之托始，固根于湿热而使之化生，则专一于风，盖风能生万物，今观藏物于器密封不透则无恙，若-进风则湿热始化而为虫。如枝元果壳及蜡函丸药一破而虫斯生，则可见非风不能使湿热化虫也，盖虫之生也，根乎湿与热并而后萌，由于饮食杂进而后滋，更必因乎风气鼓扇而后能动。夫五行在天为风，在地为木，在人为肝，是必脾胃土衰而湿热滞，肝胆木盛而风动，然后虫生而变为疾病，则治虫之法，必先培土燥脾、抑肝去风，而澄其源，勿使滋蔓，庶得治虫之要领矣。若徒杀之，而勿澄其源则随杀随生，亦何益哉?然而如三尸虫之本乎先天，人人难免，非修真炼神不能制。若蛔蛲等虫之生于后天，饮食所化者，则消除之法，其权在我，可以寻其本而治之也。《鲙残篇》终
按语：木气平和称为“敷和”，木气不及称为“委和”，木气太过称为“发生”，灾祸疾病称为“眚”。观察留守、曲环等星象，审视分野（古代将星空区域与地面州国相对应），审察德行与罪过以降临福报或灾祸。因此，本命岁属木，其对应的虫类为毛虫（有毛之兽），得木气专一而静止；若木气不及，则出现毛虫和介虫（有甲壳之虫），介虫属金，金来兼化使得介虫与毛虫同生；若木气太过，也出现毛虫和介虫，是因为木盛凌驾于金之上而共同变化，导致毛虫和介虫并生。推究各篇经文，木邪无不与金相关，病症没有不发生在胸背部位的。如果在盛世昌明之际，即使岁气有灾祸侵袭，德行教化也可以消除灾祸，这就是留守、曲环星象所遗留的省察之道。如丁亥年是委和之纪，金兼木化，岁运丁王化木，司天为厥阴风木，木运与天符形成二木，比助使木气转弱而强盛，交接春分二气后，太徵火客运到来，临于木火过强之时，金受其制约，胜复之气发作，疵厉盛行而生，这是毛疔（一种生于皮毛的疔疮）属于木的灾眚。妇人鬻毛也是岁运灾星脱化的结果，难道真有妇人吗？泡瘤肿痛即经书所说的痈肿疮疡，瘤内有毛即经书所说的“眚于三”，三是木的生数，从而显现灾异病症。后来癸未年是小逆之年，立春初气主气和客气同为厥阴风木，春分二气主气和客气同为少阴君火，岁运戊癸化火，木火相生而炽盛。到小满三气客气湿土，临于主气相火之上，湿热蒸腾而疵厉兴起，都是岁运节气所致。当明朝末年，还有什么德行教化能消除这种灾变呢？至于运气，虽然六甲一周循环而灾祥因时而变，此前之丁亥、癸未，未曾听闻有此毛疔、毛疫。此后之丁亥、癸未，又多次更替，而盛世承平更不知有病疾，如今忽然倡导异说以迷惑人，这太不审慎了。值此德行教化广施万邦，和谐融洽百姓，隐痛久被抚慰，南风解愠（南风之歌解除百姓怨恨），为何医者不守常道而喜好异端呢？
天行时疫，本来不常有，追求隐秘、行为怪诞者偶尔倡言惑世。诬蔑民众的说法，懂医的人少，以讹传讹，起初妄指怪症，接着妄投谬药，危害不小啊。萍如先生哀怜世人，条理清晰明白辨析，洋洋千言，洞察如火，如同秦人照胆镜，表里明彻。我心里不正的人，见到它会逃跑，这对世间的功德，难道浅薄吗？极力劝告刻印出版，让家家户户诵读，齐登长寿之境，胜过刻印《太上感应篇》、《文昌阴骘文》千百张纸。
加减参苏饮
治疗四时感冒、风寒、头痛、发热、憎寒、咳嗽、涕唾稠黏、胸膈满闷、脉弱、无汗以及饮食停滞、腹痛、欲作泻痢等症状。歌诀曰：苏葛前胡合二陈，枳香甘桔共云苓，人参特为虚人设，加减推洋要性灵。
紫苏、葛根、前胡各二钱，陈皮、制半夏、枳壳各一钱，广木香、炙甘草、桔梗各八分，茯苓一钱半，人参酌情使用，连须葱头三个，生姜六七分，随时增减，红枣三枚。
按语：风寒感受在太阳膀胱经，则能传经，因为它主管一身，是极表浮阳之地。所以依次传入三阳经，病在阳分运行迅速。占卜法用桂枝汤、麻黄汤，发营卫之汗，不让病邪再传。因为麻黄、桂枝、辛夷、甘草发散纯阳之气，寒邪容于太阳寒水之经，用此纯阳迅速之药，以气相从而奏效快捷。如果已经传入其他经，投药不合时机，灾祸立刻降临。所以后人用九味羌活汤、人参败毒散代替，确实详细谨慎了。如果风寒感受在太阴肺经，则不传经，不可与太阳经相比。盖肺主气，经云：邪之所凑，其气必虚，气虚之人不拘四时，易于感冒。不与伤寒时行之际强弱均受者同日而语。此方在发散药中，用人参、茯苓、甘草以固气，即冲和汤中，用地黄以养血，意思知道不能只依靠峻猛发汗而痊愈。况且应用桂枝、麻黄的病症，而用紫苏、葛根、柴胡、前胡失之不及，犹无伤害。若只需紫苏、葛根可疗而过，用桂枝、麻黄为害多矣。方中紫苏、葛根、前胡，清热解肌；陈皮、半夏、枳壳、木香，利痰疏气；茯苓、甘草安胃和中；桔梗载药上浮直达胸中，表里兼行。若形体素弱或年高久病之人，则人参临时酌情使用。总之肺为太阴燥金，清肃之地宜于清散。不同于太阳寒水之经，可施辛温猛悍之药。经络不同应当详识，且此类症候最多，切勿小题大做。
伤饮食、胸胁胀满、嗳气不舒者，加山楂肉、麦芽、神曲，倍用木香；大便难者加杏仁泥，血虚而大便秘结者，加归尾、桃仁泥；小便少者加泽泻、倍用茯苓，头痛因火者加甘菊花，因血虚者加当归、川芎。如一两剂后，表解热除而咳嗽不止，喉干舌燥者，加百合、天花粉或贝母，除去半夏、木香、葱、姜、枣，本方除去人参、前胡，用川芎、柴胡，名芎苏饮，则入厥阴少阳而宜于血虚火盛者，减参恐其助气而动火也。本方除去人参，半夏加川芎、当归治新产后，感冒、发热、头疼及虚损吐血人。感冒、发热、咳嗽，无汗者，养血则汗作也。半夏有三禁：产后、汗后、血家，俱不可投。其他如玉竹、荆芥、薄荷，俱可量加。利热则栀子、连翘，亦可择用。乡村旅次乏医之处，偶值微疴照方拣投，最为稳妥，用疏之以公诸世，亦方便之一端耳。
集虫说
巢元方《病源》说：人腹有九虫：伏虫长四分，是群虫之主；蛔虫长五六寸至一尺，发作时心腹疼痛上下，口喜吐涎及清水，贯心则死；自虫长一寸，色白头小，生育转多，令人精气损弱、腰脚疼，长至一尺，也能杀人；肉虫状如烂杏，令人烦闷；肺虫状如蚕，令人咳嗽，成劳杀人；胃虫状如蛤蟆，令人呕逆喜哕；弱虫又名鬲虫，状如瓜瓣，令人多睡；赤虫状如生肉，动作腹鸣；蛲虫极微小，形如菜虫，居胴肠中令人生痈疽、疥癣、病疠、痔瘘、疳、龋齿诸病。这些虫都依肠胃之间，若人脏腑气实，则不为害，虚则侵蚀变生诸疾也。又有三尸虫，名彭质、彭矫、彭琚，与人俱生，为人大害，其状如乌鸦尾，或如薄筋，依脾而居，三寸许有头尾，每于庚申日，上天奏人过恶，故道家有守庚申之说；凡服补药必须先去此虫，否则不得药力。凡一切症瘕久皆成虫，紫庭真人说：九虫之中，六虫传变为劳瘵，而胃、蛔、寸白三虫不传。其传变者或如婴儿，如鬼形、如蛤蟆，如守宫、如蜈蚣、如蝼蚁、如蛇、如鳖、如猬、如鼠、如蝠、如虾，如猪肝、如血汁、如乱发乱丝等状。凡虫在腹，上旬头向上，中旬向中，下旬向下，服药须是月初四五日五更时则易效也，并须先以炙脔含口内，咀汁勿咽，引其开口而服药。
张子和说：巢氏对九虫的描述详尽，然而虫的变化不可穷尽，总之都以湿热为主，虫得风气乃生，得雨气乃化，岂非风木主热，雨泽主湿耶？所以五行之中皆有虫，诸木有蠹，诸果有螬，诸菽有鲂，五谷有螟螣蟊，麦朽蛾飞，栗破虫出，草腐化萤，皆木之虫也。烈火有鼠，烂灰生蝇，皆火之虫也。穴蚁墙蝎，田蝼石蜴，皆土之虫也。蝌蚪、马蛭、鱼鳖、蛟龙，皆水之虫也，昔冶工破一釜见其断处臼中有一虫如米，虫色正赤，此则金中亦有虫也。
沈萍如说：前人所论述各种虫，详细且多了，唯独对于治法则未明晰。看今人患劳症濒危时则有飞蛾出昔，岂非肺虫如蚕而化蛾也。又如胃虫如蛤蟆，能令人呕逆善哕者，则反胃膈食未始非此虫之为患也。烦闷因乎肉虫，多睡缘乎弱虫，肠鸣乃由赤虫，虽未经人常道而蛔出于胃，而厥则心痛寸白蛲虫之为病乃恒有者也。求仙必先杀三尸，乃人所常谈者也，他如疥癣之有虫蛇缠疮之如蛇形，人面疮之能食肉，医药俱必用硫雄砒麝，先杀其虫，而疥癣疮痍获愈，是则病由于虫者，急当除之，奈何惟治痨与膈，则未有以去虫为务耶？
张子和说：虫之所生，由于风湿热固也，犹末透发其理，虫之托始，固根于湿热而使之化生，则专一于风，盖风能生万物，今观藏物于器密封不透则无恙，若一进风则湿热始化而为虫。如枝元果壳及蜡函丸药一破而虫斯生，则可见非风不能使湿热化虫也，盖虫之生也，根乎湿与热并而后萌，由于饮食杂进而后滋，更必因乎风气鼓扇而后能动。夫五行在天为风，在地为木，在人为肝，是必脾胃土衰而湿热滞，肝胆木盛而风动，然后虫生而变为疾病，则治虫之法，必先培土燥脾、抑肝去风，而澄其源，勿使滋蔓，庶得治虫之要领矣。若徒杀之，而勿澄其源则随杀随生，亦何益哉？然而如三尸虫之本乎先天，人人难免，非修真炼神不能制。若蛔蛲等虫之生于后天，饮食所化者，则消除之法，其权在我，可以寻其本而治之也。《鲙残篇》终
Note: When Wood Qi is in balance, it is called "Fuhe" (Spreading Harmony); when deficient, it is called "Weihe" (Failing to Harmonize); when excessive, it is called "Fasheng" (Generating). Disasters and diseases are called "Sheng" (Disaster/Calamity). Observing the star patterns of Liushou (Guarding Stay) and Quhuan (Curved Ring), examining the corresponding earthly regions (Fenyi), and assessing virtue and sin to bestow blessings or disasters. Therefore, in a year governed by Wood, the associated creatures are Hairy animals (Maochong, mammals/furry creatures), obtaining the exclusive and static nature of Wood Qi; if Wood Qi is deficient, both Hairy and Armored creatures (Jiechong, shelled/reptilian creatures) appear. Armored creatures belong to Metal; Metal's influence causes them to coexist with Hairy creatures. If Wood Qi is excessive, both types also appear because Wood overwhelms Metal, leading to a shared transformation where both coexist. Tracing through various classic texts, Wood pathologies are invariably related to Metal, and symptoms invariably manifest in the chest and back regions. In times of prosperity and brightness, even if annual Qi brings disaster, virtue and transformation can mitigate it; this is why the stars Liushou and Quhuan leave room for reflection. For instance, Dinghai year is a record of Weihe (Deficient Harmony). Metal combines with Wood transformation. The annual movement Ding governs Wood transformation. The Supreme Heaven (Sitian) is Jueyin Wind Wood. The Wood movement and Tianfu (Heavenly Match) form two Woods, assisting each other to strengthen the Wood despite its deficient nature. Intersecting with the Spring Equinox phases, followed by Taiwei Fire moving transport arriving, encountering excessive Wood and Fire, Metal is controlled. The cycle of overcoming and revenge causes plagues to prevail, generating Maoding (a type of carbuncle on hair/skin), which is a disaster of Wood. Women selling fur is also a transformation of the annual disaster star, implying there are no actual women involved. Blisters, tumors, swelling, and pain correspond to the classics' description of abscesses and sores. Hair inside the tumor corresponds to "Sheng at Three". Three is the generative number of Wood, revealing abnormal disasters and diseases. Later, Guiwei year is a year of Minor Rebellion. At Lichun (Start of Spring), the initial phase's host and guest are both Jueyin Wind Wood. At Chunfen (Spring Equinox), the second phase's host and guest are both Shaoyin Ministerial Fire. The annual movement Wu-Gui transforms into Fire. Wood and Fire generate each other, becoming intense. By Xiaoman (Grain Full), the third phase's guest Qi is Wet Earth, overlaying the host Qi Ministerial Fire. Damp-heat steams, causing plagues to rise, all resulting from annual movements and solar terms. In the late Ming Dynasty, what virtue and transformation could have mitigated such disasters? Regarding Yunqi (Annual Movements and Qi), although the sixty-year cycle repeats, disasters and auspices change with time. Previously, during Dinghai and Guiwei years, we had never heard of such Mao Ding (hair carbuncles) or Mao Yi (fur epidemics). Subsequent Dinghai and Guiwei years have changed repeatedly, and in peaceful times, illnesses were unknown. Now, suddenly promoting strange theories to confuse people is extremely unwise. In this era of widespread virtue and harmony among the people, with hidden sufferings alleviated and the southern wind resolving grievances, why do physicians abandon convention for eccentricity?
Tianxing Shi Yi (Epidemic diseases spreading through the air) are not common. Those who seek secrets and act strangely occasionally promote worldly confusion. False teachings spread due to ignorance, first falsely pointing out strange symptoms, then falsely prescribing wrong medicines, causing significant harm. Mr. Pingru pitied this, clearly distinguishing and analyzing it in thousands of words, seeing through it like fire, clear as a mirror reflecting gallbladder (Qin Ren Zhaodan Jing). Those with impure hearts will flee upon seeing it. The merit to the world is immense! I urge publication so that every household may recite it, bringing everyone to an age of longevity, surpassing the value of printing thousands of copies of *Taishang Ganying Pian* and *Wenchang Yinzhi Wen*.
Postscript by Chen Yi, student of Guyu, three days after the Lantern Festival in the Guiyi year of Qianlong.
Modified Ginseng and Perilla Decoction (Jiajian Renshen Suyu Yin)
Treats four-season colds, wind-cold, headache, fever, aversion to cold, cough, thick nasal discharge and saliva, chest and diaphragm fullness/stuffiness, weak pulse, absence of sweating, food stagnation, abdominal pain, and impending diarrhea/dysentery. Rhyme says: Perilla, Kudzu, Peucedanum combined with Erchen Tang, Zhi Ke, Agarwood, Licorice, Platycodon together with Poria. Ginseng is specifically set for deficient persons; modifications require spiritual flexibility.
Zi Su Ye (Perillae Folium), Ge Gen (Puerariae Lobatae Radix), Qian Hu (Peucedani Radix) each 2 qian; Chen Pi (Citri Reticulatae Pericarpium), Zhi Ban Xia (Pinelliae Rhizoma Preparatum), Zhi Ke (Aurantii Fructus Immaturus) each 1 qian; Guang Mu Xiang (Costi Radix), Zhi Gan Cao (Glycyrrhizae Radix et Rhizoma Preparatum), Jie Geng (Platycodi Radix) each 8 fen; Fu Ling (Poria) 1.5 qian; Renshen (Ginseng Radix et Rhizoma) used according to discretion; 3 scallion heads with roots; 6-7 slices of fresh ginger (Sheng Jiang), adjusted as needed; 3 red dates (Da Zao).
Note: Wind-cold invading the Taiyang Bladder Meridian can transmit through meridians because it governs the exterior, the most superficial floating Yang region. Thus, it transmits sequentially to the Three Yang meridians, and disease in the Yang aspect moves quickly. Divination methods use Guizhi Tang (Cinnamon Twig Decoction) and Mahuang Tang (Ephedra Decoction) to induce sweat from Ying and Wei, preventing further transmission. Because Mahuang, Guizhi, Xin Yi, and Gan Cao disperse pure Yang Qi, and cold evil resides in the Taiyang Cold Water meridian, using these pure Yang rapid-acting drugs achieves quick effects through qi resonance. If it has already transmitted to other meridians, administering medicine at the wrong time leads to immediate disaster. Hence, later generations replaced it with Jiawei Qianghuo Tang (Nine-Ingredient Notopterygium Decoction) and Renshen Baidu San (Ginseng Detoxification Powder), which is indeed detailed and cautious. If wind-cold invades the Taiyin Lung Meridian, it does not transmit, unlike the Taiyang meridian. The Lung governs Qi. The Classics state: Where evil gathers, Qi must be deficient. People with deficient Qi are prone to colds regardless of the season. This cannot be compared to those equally affected by strong or weak pathogens during epidemic times. This formula uses Renshen, Fuling, and Gancao among dispersing herbs to consolidate Qi, similar to Chonghe Tang (Harmony Decoction) using Shengdi to nourish Blood. The intent is to know that one cannot rely solely on harsh diaphoresis for cure. Moreover, for conditions requiring Guizhi and Mahuang, using Zi Su, Ge Gen, Chai Hu, and Qian Hu might be insufficient but causes no harm. If Zi Su and Ge Gen suffice, using Guizhi and Mahuang causes more harm. In this formula, Zi Su, Ge Gen, and Qian Hu clear heat and resolve the muscle layer; Chen Pi, Ban Xia, Zhi Ke, and Mu Xiang benefit phlegm and soothe Qi; Fuling and Gan An stabilize the stomach and harmonize the middle; Jie Geng carries the medicine upward to the chest, acting on both interior and exterior. For those constitutionally weak or elderly/chronically ill, Renshen is used discretionarily. In summary, the Lung is Taiyin Dry Metal, a place of clarity and descent, suitable for clearing and dispersing. It differs from the Taiyang Cold Water meridian, which can tolerate pungent-warm and fierce drugs. Meridians differ, so one must recognize this carefully. Such symptoms are common; do not make a mountain out of a molehill.
Modifications:
For food stagnation, chest/hypochondriac distension, and uncomfortable belching, add Shan Zha Rou (Crataegi Fructus), Mai Ya (Hordei Fructus Germinatus), Shen Qu (Massa Medicata Fermentata), and double Mu Xiang. For difficult defecation, add Xing Ren Ni (Pruni Armeniaci Semen); for blood deficiency with constipation, add Gui Wei (Angelicae Sinensis Radix) and Tao Ren Ni (Persicae Semen). For scanty urination, add Ze Xie (Alismatis Rhizoma) and double Fuling. For headache due to fire, add Gan Ju Hua (Chrysanthemi Flos); for headache due to blood deficiency, add Dang Gui (Angelicae Sinensis Radix) and Chuan Xiong (Ligustici Chuanxiong Rhizoma). After one or two doses, if the exterior resolves and heat clears but cough persists with dry throat and tongue, add Bai He (Lilii Bulbus), Tian Hua Fen (Trichosanthis Radix), or Bei Mu (Fritillariae Cirrhosae Bulbus). Remove Ban Xia, Mu Xiang, Cong, Jiang, and Zao. From this base, remove Renshen and Qian Hu, add Chuan Xiong and Chai Hu, naming it Xiong Su Yin (Ligusticum and Perilla Decoction), entering Jueyin and Shaoyang, suitable for blood deficiency with hyperactive fire. Reducing Renshen avoids aiding Qi and stirring fire. Removing Renshen from this base, adding Chuan Xiong and Dang Gui treats postpartum women with colds, fever, headache, and those with consumptive hemoptysis. For colds, fever, cough without sweat, nourishing blood induces sweating. Ban Xia has three prohibitions: postpartum, post-sweating, and blood disorders; it must not be administered. Others like Yu Zhu (Polygonati Odorati Rhizoma), Jing Jie (Schizonepetae Spica), Bo He (Menthae Haplocalycis Herba) can be added in appropriate amounts. To clear heat, Zhi Zi (Gardeniae Fructus) and Lian Qiao (Forsythiae Fructus) can be selected. In rural areas lacking medical care, occasionally encountering minor ailments, following this prescription is safest. Disseminating this for public benefit is also a convenient method.
Collection on Worms
Chao Yuanfang's *Bingyuan* states: There are nine worms in the human abdomen. Fu Chong (Hidden Worm) is 4 cun long, the leader of all worms. Hui Chong (Roundworm) is 5-6 cun to 1 chi long; when active, it causes upper and lower abdominal pain, mouth prefers spitting saliva and clear water; if it pierces the heart, death ensues. Zi Chong (Self-born Worm) is 1 cun long, white-headed and small-tailed, reproducing rapidly, causing depletion of essence and Qi, waist and leg pain; growing to 1 chi, it can also kill. Rou Chong (Flesh Worm) looks like rotten apricot kernels, causing irritability. Fei Chong (Lung Worm) looks like silkworms, causing cough, leading to consumption and death. Wei Chong (Stomach Worm) looks like a toad, causing vomiting, retching, and hiccups. Ruo Chong (Weak Worm), also called Ge Chong, looks like melon seeds, causing excessive sleep. Chi Chong (Red Worm) looks like raw meat, moving and causing abdominal rumbling. Tuo Chong (Pinworm) is very tiny, shaped like vegetable worms, residing in the intestines, causing abscesses, scabies, leprosy, hemorrhoids, fistulas, malnutrition, and dental caries. These worms reside between the intestines and stomach. If organ Qi is solid, they cause no harm; if deficient, they erode and generate various diseases. There are also Three Corpse Worms (Sanshi Chong), named Peng Zhi, Peng Jiao, and Peng Ju, born with humans, causing great harm. They resemble crow tails or thin tendons, residing near the spleen, about 3 cun long with head and tail. Every Gengshen day, they ascend to heaven to report human sins, hence the Daoist practice of Guarding Gengshen. When taking tonics, one must first eliminate these worms, otherwise the medicine's power is lost. All chronic masses eventually become worms. Purple Court True Man said: Among the nine worms, six transform into consumption (Laizhai), while Stomach, Round, and Tapeworms do not transform. Their transformations may resemble infants, ghosts, toads, geckos, centipedes, ants, snakes, turtles, hedgehogs, rats, bats, shrimp, pig liver, blood juice, or tangled hair. When worms are in the abdomen, their heads point up in the first ten days, mid-body in the second ten, and down in the last ten. Medicine should be taken around the 4th-5th day of the month at dawn for better effect. One must first hold roasted meat in the mouth, chew the juice without swallowing, to open the mouth before administering medicine.
Zhang Zihe said: Chao's description of the nine worms is detailed, but worm variations are inexhaustible. Essentially, they are dominated by damp-heat. Worms arise from wind Qi and transform from rain Qi. Is this not Wind-Wood governing heat and Rain-Ze governing dampness? Thus, worms exist in all Five Phases. Wood has borers, fruits have grubs, beans have beetles, grains have caterpillars, wheat rots and moths fly, chestnuts break and worms emerge, grass rots and turns into fireflies—all are Wood worms. Intense fire produces mice, rotting ash produces flies—all are Fire worms. Cave ants, wall scorpions, field moles, stone lizards—all are Earth worms. Tadpoles, horse leeches, fish, turtles, dragons—all are Water worms. Once, a metallurgist broke a cauldron and found a rice-like red worm in the crevice; thus, Metal also has worms.
Shen Pingru said: Previous descriptions of various worms were detailed, but treatment principles were unclear. Observing modern patients dying of consumption producing moths, isn't this Lung Worm transforming from silkworm to moth? Similarly, Stomach Worm resembling a toad causing vomiting and retching implies that reverse regurgitation and dysphagia may be caused by this worm. Irritability stems from Flesh Worm, excessive sleep from Weak Worm, intestinal rumbling from Red Worm. Although rare, roundworms exiting the stomach causing colic pain, and tapeworm/pinworm diseases are common. Seeking immortality requires killing the Three Corpses, a common talk. Others include scabies with worm-like snakes, snake-shaped sores, man-eating face ulcers. Medicine must use sulfur, realgar, arsenic, and musk to kill worms first, curing the skin diseases. Thus, for diseases caused by worms, removal is urgent. Why focus only on treating consumption and dysphagia without prioritizing worm elimination?
Zhang Zihe said: Worms originate from wind, damp, and heat, but the principle is not fully revealed. Worms start rooted in damp-heat which transforms them, focusing on wind. Wind generates all things. Observing items sealed tightly in containers remain safe; once exposed to wind, damp-heat transforms into worms. For example, broken fruit shells or wax-sealed pills produce worms immediately. Thus, wind is necessary for damp-heat to transform into worms. Worm generation relies on damp and heat combining to sprout, nourished by mixed diet, and activated by wind鼓扇 (driving fan). In Heaven, Five Phases manifest as Wind; on Earth, as Wood; in Humans, as Liver. Thus, when Spleen-Stomach Earth declines and damp-heat stagnates, and Liver-Gallbladder Wood excels and wind moves, worms generate and cause disease. Treatment must first cultivate Earth, dry Spleen, suppress Liver, remove Wind, clarify the source, and prevent proliferation, grasping the essence of worm treatment. Merely killing them without clarifying the source leads to regeneration, offering no benefit. However, Three Corpse Worms are innate; everyone has them, controllable only through cultivation. Postnatal worms like roundworms and pinworms result from diet; elimination is within our control, allowing us to treat the root. End of *Kuai Can Pian*.