Internal Bodily Elements, Volume 1 1. Written by the order of the King, by Court Physician, Diligently Loyal Vassal of Merit, Grand Master for Esteemed Merit, Lord Yangpyung, Heo Jun Preface 1. Those of the medical profession often mention Huangdi and Qibo. Huangdi and Qibo studied the frames of the sky above and the natures of men below, and would not have thought it appropriate to record and describe medicine. Yet they shared questions and left records of complicated subjects that provided later generations with medical methods. This is how medical books have come to exist from our predecessors. From Changgong and Qin Yueren of antiquity to Liu Hejian, Zhang Zihe, Zhu Danxi, and Li Dongyuan of the recent past, countless schools have risen and theories have appeared, but the medical arts became more obscure and there were many cases [among them] that lost the original meanings of the Divine Pivot (靈樞). Many mediocre doctors disregard the fundamentals and arbitrarily practice medicine, running counter to the spirit of the classics, or lose the key substance by adhering to the old without versatility and straying with no criteria. This is why some kill instead when they are trying to save people. 2. Our King Seonjo (宣祖 1552-1608) grieved of the people’s pain and came to be concerned with medicine, in extension of his benevolent wish to relieve the people with methods for curing the body. Thus in the year of 1596 he called the royal physician of the Imperial Medical Office, Heo Jun (許浚), and said, “Recent Chinese books on medicine are all trifle stuff that are merely copies and not worth reading. All medical books ought to be gathered into one book. People’s diseases all come from the inappropriate care of their health, so the subjects about cultivation should come first, and the subjects on herbs and acupuncture should come later. Most medical books are too vast and complex, so only the essentials shall be selected. The reason that many die prematurely in the rural provinces and secluded streets without doctors and medicine is because although local herbs are produced abundantly in our country, people do not know of them. So we have sorted out and recorded the names of local herbs so that the people may more easily know about them.” Heo Jun, after hearing this, founded an organization with scholar physician Jeong Jak ( 碏), court physician Yang Yesu (楊禮壽), Kim Eungtak (金應鐸), Lee Myeongwon (李命源), Jeong Yenam ( 禮男), etc., and started a compilation. But when they were about to build the framework, the second war with Japan (1597) broke out, and the work was dropped when all the doctors scattered. Afterwards, King Seonjo ordered Heo Jun to work again alone on it, and provided him with 500 medical books kept in the court to help him with the historical research. However, the king passed away when the project was not yet half completed. In the year of 1610, three years after King Gwanghae (光海君 1575-1641) ascended to the throne, Heo Jun finally finished his work and presented it to the king. The book was 25 volumes with the title of the Precious Mirror of Eastern Medicine (東醫寶鑑). 3. When King Gwanghae saw this, in rapture he said: “Lord of Yangpyeng (陽平君), Heo Jun followed the late king’s order and kept diligently at his work for many years even in refuge and exile, and now he has come to me with this book. Upon seeing the book ordered by the late king completed after I have ascended to the throne, however, I cannot suppress my sorrow.” Afterwards he bestowed a horse of the king’s to reward his efforts, and soon
commanded that the Imperial Medical Bureau organize a publishing office to print and distribute the book. Also he ordered me, Yi Jeonggu (李廷龜) to write the preface for this book. 4. In my understanding, when the harmonious qi greatly scatters, the six qi lose harmony, and all kinds of ailments come to afflict the people, in turns, so it is the foremost duty of the king’s gentle reign to save the people from untimely death. However, the medical arts cannot be upheld if not for books, and such books are not finely polished, if they fail to distinguish; the collected principles are not clear, if they are not broad in coverage; and benefit cannot be given widely, if distribution is limited. This is how the book should be. Thus this book comprehensively contains ancient and present [medical knowledge] and is synthesized of innumerable writings to find the fundamental [principles], delved deeply into them, and clearly indicated their general principles and key points. It is detailed without being diffuse, and concise without losing comprehensiveness. 5. It is comprehensively classified starting from Internal Bodily Elements (內景 ) and External Bodily Elements (外形
) to Miscellaneous Disorders (雜病), Various Formulas
(諸方), Pulses (脈訣), Symptoms (症論), the Nature of Medicinals (藥性), Treatment Methods (治法), the Essential Keys for Taking Care of Health (攝養要義), and Acupuncture (鍼石), yet it is orderly. Though symptoms of diseases vary greatly, this book is universally appropriate in supplementing and draining, treating slowly or quickly. One need not search far away for ancient medical books or look to one’s neighbor’s for prescriptions. One only has to study the lists of herbs classified by symptoms to see them fit perfectly like a tally to secure a contract. This is truly a precious mirror of the medical profession, and an excellent way of saving the world. 6. It reflects the deep wisdom of our late king, and the profound intention of his majesty to follow the late king’s wishes. For the late king and the present king both pondered upon the virtue of loving their people as well as all creation and the Tao of beneficial use and deepening lives such that their rule that nurtures all creation is genuinely here. It is said that “Broad is the good of a virtuous man’s will.” This is truly so. 7. In the early summer of the twenty-fifth year sinhae in the reign of the Wanli Emperor (1611), Yi Jeonggu (李廷龜), Grand Master for Esteemed Merit, Minister of Personnel, Director of the Office of Special Advisors, Director of the Office of Royal Decrees, Initiate of the Office of Royal Lectures, Initiate of the Office of State Records, Initiate of the National Confucian Academy, Fourth Lecturer in the Tutorial Office for the Crown Prince, deferentially composed the preface by the order of the King. 8. In the eleventh month of 1613. The Imperial Medical Office printed copies by the order of the King. 9. Supervisors of Proofreading : Yi Huiheon (李希憲), Grand Master for Thorough Instruction, Foreman Medical Officer in the Imperial Medical Office 10. Yun Jimi (尹知微), Grand Master for Thorough Instruction, Assistant Medical Officer in the Imperial Medical Office Heo Jun’s Explanatory Comments
1. As I have observed, humans have five viscera and six bowels inside, sinews and bones, flesh, blood vessels, and skin outside, which forms a physical shape, essence, qi, and a spirit, which are the master of the viscera, bowels, and the whole body. Thus the Taoists’ Three Principles (三要) and Buddha’s Four Greats (四大) have all said this. There is a book titled the Scripture of the Yellow Court (黃庭經) about internal bodily elements (內景), and medical books that illustrate the body’s interior and exterior (內外境象). Taoists emphasize purification (淸靜) and cultivation (修養) as principal; doctors treat diseases with medicinals, diet, acupuncture, and moxa. Taoists are thus precise and physicians have a general grasp of the matter. In this book, the essence, qi, spirit, viscera and bowels, and the internal elements comprise the Internal Chapter (內 ), and the head, face, hands, feet, sinews, vessels, bones, flesh, and the external elements comprise the External Chapter (外 ). Also, the five circulations and the six qi (五運六氣), the four manifestations (四象), the three methods (三法), internal damage, external contractions, and various symptoms of diseases are discussed in the Miscellaneous Chapter (雜
).
Lastly, there is a Herbs Chapter and an Acupuncture Chapter to complete. Thus the signs of deficiency and excess, lightness and severity, good and ill, and life and death will be revealed as clearly as a mirror to any patient who opens this book, and thus the misfortune of dying from wrong treatments will almost disappear. 2. The number and quantity of medicinals in the prescriptions of the ancients make it difficult to prepare them all. The prescriptions of the Great Peace Imperial Grace Pharmacy’s Formulary (局方) consist of too many medicinals in one package [貼, two or three packages a day], so how is a poor household to carry this out? The Effective Formulas Handed Down for Generations (得效方) and the Orthodox Transmission of Medicine (醫學 正傳) all use five dons (錢, 1 don ≒ 3,75g) for one package, which is frivolous and unreasonable. If a prescription contains four to five medicinals, five dons might work, but if there are 20~30 medicinals in a package, some medicinals would only be one or two puns (分, 1 pun≒0.375g), so how is the herb to show any effect with such a meager amount of nature and flavor? The recent formulas given in the Medical Mirror of Past and Present (古 今醫鑑) and the Recovery from Myriad Diseases (萬病回春) are seven or eight dons to one nyang (兩, 10 dons) a package, so the nature and flavor of medicinals are preserved and the quantity is appropriate such that they correspond to the people’s constitution these days. Thus this book settled on the amount of one package by the compromise between the methods of these foresaid two books, so as to make it more convenient to use medicinals. 3. The ancients said, “To learn medicine one must first read the book of medicinals in order to know the nature of medicinals.” However, it is broad and complicated, with discordant theories of numerous doctors and a great number of medicinals that are unknown today. Thus, naturally, we gathered medicinals used in current prescriptions, and only included the important content in the Shennong’s Materia Medica Classic (神農本經) and in the Materia Medica of Rihuazi and Various Others (日華子
), with Li Dongyuan and Zhu
Danxi’s comments. Also recorded are whether the medicinals are a Chinese (lit. Tang
dynasty) herb (唐藥) or a Korean local herb (鄕藥). In the case of domestic herbs, the local name, habitat, collecting period, and method of drying in shadow and drying in sunshine are mentioned so as to let their use be convenient and prevent the misfortune of being far away or too difficult to procure them. 4. Wang Jiezhai (王節齋) said, “Dongyuan was a northern doctor (北醫), and Luo Qianfu (羅 謙甫) succeeded in using his methods and became famous as far as Jiangsu (江蘇) and Zhejiang (浙江). Danxi was a southern doctor (南醫), and Liu Zhonghou (劉宗厚) inherited his learning and his reputation reached to Shanxi (陝西). Thus there has long been the appellation of northern and southern among doctors. While our country is located in the Far East, the medical lineage has continued on here, so our medicine might be called ‘Eastern medicine’ (東醫). A mirror [鑑] reflects on everything brightly and does not miss a thing. This is why Luo Qianfu in the Yuan dynasty named his book the Treasured Mirror of Guarding Life (衛生寶鑑), and Gong Xin (龔信) in the Ming dynasty named his work the Medical Mirror of Past and Present (古今醫鑑). Opening and reading this book will show the prognosis and seriousness of the disease as luminously as a clear mirror. Thus we finally named this book the ‘Treasured Mirror of Eastern Medicine (東醫寶鑑)’ in admirations of the spirit of the ancients.” Heo Jun’s Bibliography of Ancient Medical Texts 1. Heavenly Origin Jade Tome (天元玉冊). A work attributed to the legendary Fuxi (伏羲) 2. Shennong‘s Materia Medica Classic (本草). A work attributed to the legendary Divine Husbandman (Shennong (神農) 3. Miraculous Pivot (靈樞經), Basic Questions (素問). They attributed to the legendary Xuanyuan the Yellow Emperor (軒轅黃帝) and his interlocutor Qibo(岐伯). 4. Guide to Collecting Materia Medica (採藥對), Additional Guide to Collecting Materia Medica (採藥別錄). Works attributed to Lord Tong (桐君), a vassal of Huangdi (黃帝), the Yellow Emperor. 5. Absolute Teaching Theory (至敎論) Works attributed to Leixiao(雷斅), a vassal of Huangdi (黃帝), the Yellow Emperor. [주석-1] 雷敎 : 남산당 영인본을 좇아 ‘雷斅’로 하였다. 6. Materia Medica for Decoctions (湯液本草). A work attributed to Yiyin(伊尹) of Yin China. 7. Classic of Difficult Issues (難經). A work attributed to Bianque ( 鵲) of the Warring States Period. His surname was Qin (秦), his name Yueren (越人), and his pseudonym Bianque ( 8.
鵲).
Treatise on Cold Damage Diseases (傷寒論), The Golden Casket and Jade Container Classic (金匱玉函經). Works of Zhang Ji (張機) of the Latter Han dynasty, China. His adult name was Zhongjing (仲景) and he had a title of a government official of Changsha (長沙). 9. Illuminating the Interior Illustrations (內照圖). A work attributed to Hua Tuo (華佗) of the Later Han China. His adult name was Yuanhua (元化). 10. A-B Classic of Acupuncture and Moxibustion (甲乙經), Acupuncture Classic (針經). Works of Huang Fumi (皇甫謐) of Western Qin China. His adult name was Shian (士安) and his pseudonym Master Xuanyan (玄晏先生). 11. Fan Wang‘s Prescriptions (范汪方). A work attributed to Fanwang (范汪) of Eastern Qin China. 12. Classic of the Pulse (脉經), Rhymes for the Pulse (脉訣). Works of Wang Shuhe (王叔和) of Western Qin China. 13. Golden Casket Medicinal Formulas (金匱藥方), Handbook of Formuls for Emergencies (肘 後方). Works of Ge Hong ( 洪) of Qin China. His adult name was Zhichuan (稚川), his pseudonym Baopuzi (抱朴子). 14. Guide to Materia Medica (藥對).A work of Xu Zhicai (徐之才) of the Later Zhou China. 15. Collection of Experiential Therapy (集驗方).A work of Yao Sengyuan (姚僧垣) of the Later Zhou China. 16. Secret Essentials from the Imperial Library (外臺秘要).A work of Wang Tao (王燾) of Sui China. 17. Cao’s Treatise on the Origins and Symptoms of Various Diseases (病源).A work of Chao Yuanfang (巢元方) of Sui China. 18. Essential Formulas Worth a Thousand Gold for Emergencies (千金方).A work of Sun Simiao (孫思邈) of Tang China. His pseudonym was Dixian(地仙). 19. Dietetic Therapy Materia Medica (食療本草).A work of Meng Shen (孟
) of Tang China.
20. Supplemented Materia Medica (本草拾遺).A work of Chen Zangqi (陳藏器) of Tang China. 21. Wang Bing‘s Annotation of the Yellow Emperor‘s Inner Canon: Basic Questions (素問
);
Secret Sayings from the Mysterious Pearl (玄珠密語).Works of Wang Bing (王氷) of Tang
China. 22. Bright Hall Illustrations (明堂圖).A work of Zhen Quan (甄權) of Tang China. 23. Sounds and Meanings of Materia Medica (本草音義).Works of Zhen Liyan (甄立言) of Tang China. ; Recorded and Tested Formulas of the Past and the Present (古今錄驗方). 24. Formulas for Universal Relief (本事方).A work of Xu Shuwei (許叔微) of Song China. 25. Classified Emergency Materia Medica (備用本草經史證類).A work of Tang Shenwei (唐愼 微) of Song China. 26. Supplement to Lacuna in Materia Medica (本草補遺).A work of Pang Anchang (龐安常) of Song China. 27. Classified Syndromes to Save Lives Book (活人書).A work of Zhu Gong (朱肱) of Song China. His pseudonym was Wuqiuzi (無求子). 28. Classic of Divine Resonance Acupuncture (神應鍼經).A work of Xu Xi (許希) of Song China. 29. New Treatise on Saving the Young (活幼新書).A work of Chen Wenzhong (陳文中) of Song China. 30. Rhymes for the Pulse (脉訣).A work of Liu Yuanbin (劉元賓) of Song China. His pseudonym was Tongzhenzi (通眞子). 31. Medical Doctrines (醫說).A work of Zhang Kuo (張擴) of Song China. His adult name was Zichong (子充). 32. Clarifying Doubts in the Treatise on Cold Damage Diseases (傷寒指迷論), Rhymes for Pediatric Medicinals and Diseases (小兒方). Works of Qian Yi (錢乙) of Song China. His adult name was Zhongyang (仲陽). 33. Renzhai‘s Straight-forward Directions on Formulas (直指方). A work of Yang Shiying (楊士 瀛) of Song China. His adult name was Dengfu (登父). 34. Materia Medica of Rihuazi and Various Others (日華子本草). An anonymous work of Song China. 35. Treatise on and Formulas for the Three Categories of Pathogenic Factors (三因方). A work of Chen Wuze (陳無擇) of Song China.
36. Great Peace and Sagely Benevolence Formulas (聖惠方), Complete Record of Sagely Benevolence (聖濟總錄). Works compiled by royal physicians by the order of the second emperor of Song China. 37. Proclamations, Doctrines, and Formulas of the Yellow Emperor‘s Basic Questions (宣明 論), Patterns of Mysterious Pathogenesis and Etiology Based on the Basic Questions (原 病式), Mysterious Mechansim Based on the Basic Questions (素問玄機). Works of Liu Wansu (劉完素) of Jin China. His adult name was Shouzhen (守眞) and his pseudonym Scholar Tongyuan (通元處士). He was also known as Master Gaoshang (高尙先生). 38. Doctrine on Illuminating the Principles of Cold Damage (明理論). A work of Cheng Wuji (成 無己) of Jin China. 39. Confucians Serve Their Parents (儒門事親書). A work of Zhang Congzheng (張從政) of Jin China. His adult name was Zihe (子和). 40. Ten Books of Dongyuan (東垣十書). A work of Li Gao (李杲) of Yuan China. His adult name was Mingzhi and he called himself Senior Dongyuan (東垣老人). 41. Medical Fortresses and Commanders (醫壘元戎), Great Methods of Physicians (醫家大 法), Materia Medica for Decoctions (湯液本草). Works of Wang Haogu (王好古) of Yuan China. His pseudonym was Haizhang (海藏). 42. Danxi’s Experiential Therapy (丹溪心法). A work of Zhu Zhenheng (朱震亨) of Yuan China. His adult name was Yanxiu (彦脩) and his pseudonym Master Danxi (丹溪先生). 43. Jade Container‘s Subtle Meanings (玉機微義). A work of Liu Chun (劉純) of Yuan China. His adult name was Zonghou (宗厚). 44. Treasured Mirror for Guarding Life (衛生寶鑑). A work of Luo Qianfu (羅謙甫) of Yuan China. His adult name was Yizhi (益之). 45. Effective Formulas Handed Down for Generations (得效方). A work of Wei Yilin (危亦林) of Yuan China. His pseudonym was Dazhai (達齋). 46. Myterious Extraction for Hundreds of Diseases (百病鉤玄). A work of Wang Lu (王履) of Ming China. His adult name was Andao (安道). 47. Expanded “Medical Teachings“ (續醫說). A work of Ni Weide (倪維德) of Ming China. His
adult name was Zhongxian (仲賢). 48. Fragmentary Comments on Cold Damage (傷寒瑣言). A work of Tao Hua (陶華) of Ming China. His adult name was Shangwen (尙文) and his pseudonym Jie‘an (節庵). 49. Experiential Effective Formulas (經驗良方). A work of Zou fu (鄒福) of Ming China. 50. Superior Formulas for Women (婦人良方). A work of Xiong Zongli (熊宗立) of Ming China. His pseudonym was Daoxuan (道軒). 51. Orthodox Transmission of Medical Learning (醫學正傳), Foundations of Medical Learning (醫學權輿), Complete Compendium of Medical Learning (醫學集成). Works of Yu Tuan (虞 摶) of Ming China. His adult name was Tianmin (天民). 52. Commentaries on Danxi’s Essential Methods (丹溪心法附餘). A work of Fang Guang (方 廣) of Ming China. His adult name was Yuezhi (約之) and his pseudonym Gu‘an (古庵). 53. Primary Doctrine on Nourishing Life (養生主論). A work of Wang Gui (王珪) of Yuan China. His adult name was Junzhang (均章). 54. Eternally Classified Formulas (永類鈐方). A work of Li Zhongnan (李仲南) of Yuan China. His adult name was Qiji (棲季). 55. Essential Rhymes for Symptoms and Treatments (證治要訣). A work of Dai Yuanli (戴元禮) of Yuan China. His pseudonym was Fu‘an (復庵). 56. Han’s Medical Walkthrough (醫通). A work of Han Mao (韓懋) of Ming China. His pseudonym was Ascetic Feixia (飛霞道人). 57. Compilation of Essentials for the Medical Community (醫林集要). A work of Wang Xi (王璽) of Ming China. 58. Compendium of Medicine (醫學綱目). A work of Ming China. 59. Introduction to Medicine (醫學入門). A work of Li Chan (李
) of Ming China.
60. Assorted Writings by Enlightened Physicians (明醫雜著), Commentaries on Danxi’s Essential Methods (丹溪附餘), Compilation of Essentials of Materia Medica (本草集要). Works of Wang Lun (王綸) of Ming China. His adult name was Ruyan (汝言). 61. Medical Mirror of Past and Present (古今醫鑑), Recovery from the Myriad Ailments (萬病回
春). Works of Gong Xin (龔信) of Ming China. 62. Dispersed External Methods (外科發揮). A work of Xue Ji (薛己) of Ming China. 63. Collection of the Crucial Points of Medical Formulas (醫方集略).A work of Ming China. 64. Classified Assemblage of Medical Formulas (醫方類聚), Compendium of Formulas from the Countryside (鄕藥集成方). Works compiled by a government official and physician under the order of Joseon Korea. 65. Synopsis of the Essentials from the Medical World (醫林撮要). A work compiled by Jeong Kyungsun ( 敬先), a royal physician of Joseon Korea, and proofread by Yang Yesu (楊禮 壽). Picture of the overall body, viscera, and bowels 1. 2. There is a saying by Sun Zhenren (孫眞人), “Mankind is the most precious of all living things in the universe. The round head resembles heaven, and the flat foot resembles earth; man has four limbs as the universe has four seasons, man has five viscera as the universe has five phases; man has six bowels as the universe has six extremes (六極), man has eight joints (八節) as the universe has eight winds (八風); man has nine orifices as the universe has nine stars, and man has twelve meridians as the universe has twelve hours. Man has twenty-four acupoints as the universe has twenty-four qi. Also, man has 365 joints as the universe has 365 divisions; man has two eyes as the universe has the sun and the moon, man sleeps, and wakes as the universe has day and night; man has happiness and anger as the universe has thunder and lightning, and man has tears and nasal discharge as the universe has rain and dew; man has cold and heat as the universe has yin and yang, and man has blood vessels as the universe has spring water; man has hair growing as the universe has grass and trees growing, and man has teeth as the universe has metals and rocks. All these shapes are composed temporarily with the four greats and five constants as the fundamental foundation.“ 3. Zhu Zhenheng once said, “The shape of a man is better to be short than long, to be small than big, and to be skinny than fat. The color of a man‘s skin is better to be black than white, to be dark than pale, to be thick than thin. Furthermore, a fat man is rich in dampness, a thin person is rich in Fire; a pale white person is deficient of lung qi, and a dark person is rich in kidney qi. Every man is different in his complexion and shapes and therefore has differences in his viscera and bowels compared to others. This shows that different patients must be treated differently even if they show the same symptoms. [주석-2] 兄 : 남산당 영인본에 의거하여 ‘況’으로 해석하였다. 1. Body 1. The Beginning of Form and Qi 1. In the Book of Changes Heavenly-Qian Chisel Measurement (乾鑿度), it is said: “The
specific image of heaven comes from geon (乾), which can be classified into the great change (太易), great beginning (太初), great opening (太始), and great simplicity (太素). The great change is when qi is not manifested yet, the great beginning is when the qi starts to form, the great opening is when the form just begins to form, and the great simplicity is when texture starts to form. After form and qi are complete, a (痾) is then formed. A means chae (瘵), and chae means disease: disease comes from this. Humans originate from the great change and disease comes from the great simplicity.“ 2. In the Annotation on the Token of the Agreement of the Three (參同契 ): “That which has not formed yet is called Hong-mong (chaos, 鴻濛) and the state of showing signs of formation but not yet separated is called Hon-ryun (chaos, 混淪). In the Book of Changes (易經) it is said, “The supreme ultimate (太極) is divided into two and forms yin and yang. Changes and the supreme ultimate refers to the chaotic state (混淪, 鴻濛). Geon trigram (乾, meaning heaven in the Book of Changes) and Gon trigram (坤, meaning earth in the Book of Changes) together form the supreme ultimate. Thus, when geon and gon are discussed together, it is called Hon-ryun (chaos, 混淪) and when they are discussed separately they are called heaven and earth. In the Liezi (列子), it is said that, “The great beginning is the beginning of qi and the great opening is the beginning of form, and it means nearly the same thing.“ 2. The Start of Conception 1. It is said in the Great Peace and Sagely Benevolence Formulas (聖惠方), “The essence-qi of the universe forms the shape of all living things, in which the paternal essence-qi composes the ethereal soul and maternal essence-qi composes the corporeal soul. The fetus is like milk in its first month as it becomes a seed and looks like a plum in its second month, and forms the shape of a human in its third month. Its gender can be specified in its fourth month; the sinew and bones are formed in its fifth month; hair is grown in its sixth month. The right hand can be moved by controlling the ethereal soul in its seventh month, and the left hand can be moved by controlling the corporeal soul in its eighth month. The fetus turns its body three times in its ninth month, completes itself in the tenth month, and comes out from the mother‘s womb. Among the babies, those who fulfilled the ten months, live rich and long; those who have not fulfilled the ten months, live poor and die young.“ 2. Shangyangzi (上陽子) said, “When a human takes qi inside the womb, yin-yang is determined on the ninth day, forms a shape of a fetus after ninety-four days, and changes every seven days. Therefore, a baby who completed itself in 296 to 306 days is of the highest level, a baby who completed in 286 to 266 days is of the middle level, and a baby who completed in 256 to 246 days is of the lowest level. Generally, Gap must be united with Gi in the heavenly stems to be fertile, and Chuk must be united with Ja in the earthly branches to nurture. This implies how the virtue of heaven and earth must be united together to bear a child; hence the saying, ‘The spirit is spread out and qi becomes abundant on the ninth month to complete the growth of a fetus.‘ and ‘The womb bears the fully grown fetus by the tenth month.‘“ 3. The Four Greats - Earth, Water, Fire, and Wind - Form Shape
1. Buddha commented, “For a man to be born, earth, water, fire, and wind must be combined. Sinew and bone both belong to earth, the essence-blood, fluid, and humor all belong to water, breath and warmth belong to fire, mental and physical movements belong to wind. Therefore, when the wind dies down, the qi dies; when the fire goes out, the body becomes cold; when the water is dried out, the blood goes dry; when the earth scatters, the body is chapped.“ 2. Shang Yang zi (上陽子) said, “Hair, teeth, bone, nails are from earth; nasal discharge, essence, blood, fluid and humor are from water; warmth, dryness, and heat are from fire; mental and physical movements are from wind. These four kinds are combined temporarily to give birth to a human being. The bones are as strong as metal if the earth is powerful; the essence is solid when the water is powerful; the qi rises up thickly when the fire is exuberant, and wisdom is as mighty as the spirit when the wind is powerful.“ 4. Rise and Fall of Human qi 1. It is said in the Divine Pivot (靈樞), “When Huangdi asked about the rise and drop of qi, Qibo answered, ‘The five viscera are settled in their places and the blood and qi finally flow smoothly by the age of 10; this is why a 10-year-old, when genuine qi stays in the legs, likes to run. The blood and qi flourish and skin and flesh grow at its peak until the age of 20; this is why a 20-year-old likes to walk fast. The five viscera are settled to their most comfortable extent, the skin and flesh are sturdy, the blood vessels flourish, and blood become abundant at the age of 30; this is why a 30-year-old likes to walk. The viscera, bowels, and the twelve vessels all flourish and even the interstices start to decrease, the sheen of the skin decreases, and the hair starts to grey at the age of 40; qi and blood all flourish throughout the body that they are not easily shaken by the environment. This is why a 40- year-old likes to sit. Liver qi starts to decline at the age of 50 and that causes the lobe of the liver to become thin and the bile juice to decrease. This is why persons over 50 start to have weakened eyesight. Heart qi starts to decline at the age of 60, which causes one to grieve often, and blood and qi decrease and scatter so one tends to lie down. The skin becomes dry at the age of 70 because spleen qi becomes deficient. Lung qi declines and the corporeal soul starts to weaken which causes an 80 year-old to talk with mistakes. Kidney qi dries out at the age of 90 which makes the meridians empty. All the viscera become empty at the age of 100 so one‘s mind and spirit leave the body and only the body is left which leads to death.“ 2. It says in the Basic Questions (素問) “yin qi gradually decreases to half of its original amount at the age of 40, which makes the person‘s energy of daily life decline. The body feels sluggish, eyesight becomes weakened, and hearing becomes poor at age 50. The penis becomes feeble, qi declines greatly, and the nine orifices do not function well at age 60; as a result, the condition becomes what is called upper excess and lower deficiency. This means the lower part is deficient and the upper part is excessive, and it causes the increase in secretion of tears and nasal discharge. 5. An Old Person Is Infertile 1. There is a saying in the Basic Questions (素問): “Huangdi asked, ‘Is the reason for being infertile in old age because stamina runs out, or is it the way of the universe?‘ Qibo answered, ‘A female‘s life can be summarized as the following: at age 7, kidney qi
flourishes which leads to the growth of hair and replacement of teeth. At age 14, the heavenly tenth [This is the heavenly stem in charge of reproduction] reaches its peak. Therefore, the conception vessel starts to flow smoothly and the thoroughfare vessel flourishes which make a girl have periodic menstruation and become fertile. At age 21, kidney qi is balanced, so wisdom teeth grow. At age 28, sinew and bone become sturdy, the hair grows to its greatest peak, and the body becomes healthy. At age 35, yang brightness meridian starts to decline, which leads to the loss of sheen on the face and loss of hair. At age 42, the three yang meridians weaken starting from the upper part of the body, which even more decreases the sheen on the face and greys the hair. At age 49, the conception vessel become deficient, the thoroughfare vessel declines, and as a result, the heavenly tenth dries out. This menopause causes the collapse of the shape and infertility. A male‘s life can be summarized as follows: at age 8, kidney qi becomes strong, which makes the hair grow and teeth replace. At age 16, kidney qi flourishes and the heavenly tenth reaches its peak, which leads essence qi to overflow and yin-yang to harmonize, and makes the person fertile. At age 24, kidney qi becomes balanced, so sinew and bone become sturdy and wisdom teeth grow. At age 32, sinew and bone flourish and skin and flesh grow and mature. At age 40, kidney qi declines, which leads to loss of hair and drying of teeth. At age 48, yang qi starts to decline from the upper part of the body, which makes the face emaciate and the hair grey. At age 56, liver qi decline, which leads to the inability to move the muscles and sinews; the heavenly tenth runs out, which leads to the decrease of essence; and the kidneys weaken, which makes the shape reach its ending point. At age 64 comes the loss of teeth and hair. The kidneys are in charge of Water and therefore are responsible for storing the essence of the viscera and bowels; however, since the viscera must be strong in order to be able to emit the essence, now that the viscera have all declined, the sinews and bones have become loose and the heavenly tenth has already dried out. Therefore, the hair greys, the body feels sluggish all the time, and one cannot walk properly and becomes infertile.“ 6. Differences in Lifespan 1. In the Basic Questions (素問), “Huangdi asked, ‘The people of ancient times are said to not get old even at the age of 100. The people nowadays, however, get old in their movement even at the age of 50. Is this because time has changed or because the people have lost the way of Tao?“ Qibo answered, ‘The people at that time knew the way of Tao. They practiced the way of yin-yang, adapted to changes well, had discipline to moderate diet, had rules in their daily lives, and did not use up their energy thoughtlessly. Therefore, they could preserve their shape and spirit in whole and live one‘s allotted life, and eventually died at the age of 100. People these days, however, are of the opposite: they drink alcohol as if it is water, behave spontaneously, have sexual intercourse in a drunken state, which wastes the essential energy, and do not care for storing essence and use their spirit carelessly. In short, they put effort only in emotional pleasure. This extravagant attitude is the opposite to the demands of the joy of preserving life; therefore, one gets old even at the age of 50.‘“ 2. Yutuan (虞摶) once said : “The lifespan of each man is allotted by the will of heaven . The will of heaven refers to the original qi given by parents and universe before birth. Father is heaven and mother is earth, and life expectancy depends on the longevity of the essence from father and the blood received from mother, which may vary. The man who received healthy qi from both parents is allotted to the highest level or middle level of lifespan; a man who received healthy qi from one parent is allotted to the middle or lower level of lifespan; a man who received weak qi from both parents has the lower level of lifespan
only when one is raised well, and if not, the person will die young. However, if pathogenic qi such as wind, cold, heat, and dampness invade the body to cause external injury, or any kind of internal damage has occurred due to starvation, overeating or overworking, it is obvious that one cannot fully live out the original qi given by his or her parents. This is why the wise man in the ancient times tasted all kinds of herbs, made all kinds of medicines, and took care of people to let them live the allotted life fully. There is a saying in Chuan (傳), ‘One only trains oneself and waits for the universal order.‘ It implies that a person must do all one must do and follow the will of the universe, and all will come to a good end and the people who should die will become healthy again. In conclusion, a person‘s lifespan does not only depend on the universal order. It is the role of a doctor to understand such order of the universe and work with this knowledge as the base to lead people who should die young to die old, and who should die old to be an immortal. Who could possibly do away with the doctrine of medicine, knowing such things?“ 7. The Lifespan Is Dependent on the Shape and qi 1. It is said in the Divine Pivot (靈樞經): “A person lives long if shape and qi match each other and dies young if they do not. One lives long if the shape is sturdy and the skin is smooth, and lives short if the shape is sturdy but the skin is stiff-coarse. If the shape is sturdy and the pulse is strong and big, it is a favorable syndrome. If the shape is sturdy but the pulse is small and weak, it implies weakened qi, a sign of a critical condition. If the shape is sturdy but the cheekbones are not projected, the person‘s physique is small. The person with a small physique is likely to die young. If the shape is sturdy and the large muscles are firm and the grain is easy to recognize, the person‘s flesh is firm; such a person is likely to live long. However, if the large muscles do not have recognizable grain and are not firm, even though the flesh is sturdy, the person has weak flesh; such a person is likely to die young. 2. There is a saying in the Classified Compilation on Nurturing Life (類纂): “If the qi from food gets stronger than the original qi, the person gets fat and cannot live long; if original qi gets stronger than the qi from food, the person gets thin and can live long.“ 3. Yutuan once said, “The pulse is fast in those who have an impetuous personality; the pulse is slow in those who are relaxed. Generally, those who have a slow pulse live long, and those who have a fast pulse usually die young. There is a saying in the Inner Classic (內經), “What fills the center of life is called spiritual qi; the mechanism stops when the spirit leaves its body.“ In the case of the human body, qi and blood form the spirit. A person who has a rapid pulse has susceptible qi and blood to damage, and his or her spiritual qi easily stops. This usually leads to death at a young age. A person who has a slow pulse has harmonized qi and blood, and one‘s spiritual qi is not harmed easily. This usually leads to a long life for the person. The early wise people said, “The ebb and tide of the river and ocean are the breathing of the universe. The universe breathes in and out twice a day only; whereas, a human being breathes 13,500 times a day. This is why the lifespan of the universe is limitless and the lifespan of a person does not complete 100 years at most. 8. The Human Body Can Be Compared to a Nation 1. It is said in the Baopuzi (抱朴子): “The body of a human being is like a nation. The chest and abdomen are the royal palace, and the four limbs are the boundaries at the outskirts
of the country. Joints imply how the tasks of all the officials are divided. The spirit is the king, blood is the servant, and qi is the civilians; this is why one can control the country, if one knows how to control the body. The body becomes healthy if qi is taken care of well, just as the country is peaceful if the civilians are taken care of well; the body cannot maintain its life if qi is depleted, just as the country cannot exist if civilians scatter. A dead person cannot be brought back to life, and a perished country cannot rebuild itself once it perishes. Therefore, a wise person should settle problems before they erupt, treat illnesses before they occur, subdue arguments, and not pursue arguments once they have already broken out. It is difficult to nurture the life of a person while it is easy to put it into danger; it is difficult to clear one‘s qi while it is easy to cloud one‘s qi. Therefore, preserving one‘s blood and qi is possible only when the person does not waver over one‘s emotions; just as preserving the government is possible only when the throne remains under dignity and virtue. Only after this does genuine qi remain intact and save the spirit, blood, and qi. Also, only then is the person able to overcome the diseases and live long. 2. It is said in the Basic Questions (素問): “The heart is the organ equivalent to the king where the bright spirit is emitted. The lungs are the organ equivalent to the prime minister where the rules of regulation are emitted. The liver is equivalent to the general where schemes and considerations are emitted. The gallbladder is equivalent to unbiased neutrality where resolution is emitted. The chest center is equivalent to the office where happiness and joy are emitted. The spleen and stomach are equivalent to the storage where the five tastes are emitted. The large intestine is equivalent to the messenger where transformation is emitted. The small intestine receives and stores and thus changes the food. The kidneys are organs of great power where technical skills are emitted. The triple energizers are equivalent to the gully where the way of waterflow is emitted. The bladder is the organ where water is gathered and fluid and humor are stored; the fluid and humor can be emitted by the force of the transformation of qi. The twelve organs are all necessary. Therefore, civilians can live peacefully when the king is bright; if one nurtures one‘s life with a bright mind, one will live long and one‘s life will not be in danger. Also, the country will prosper if the ruler is bright. If the ruler is not bright, the twelve organs would be in danger, the ways would be blocked and unable to flow through, and the shape would be harmed greatly. If one nurtures the life with a dark mind, disaster will come, and the country will be in danger if the ruler does not control with a bright mind. Therefore, one must beware all the time.“ 9. There Are Three Cinnabar Fields 1. It is said in the Classic of the Immortals (仙經): “The brain is the sea of marrow; it is the upper cinnabar field. The part of the body 3 cun under the umbilicus is the lower cinnabar field. The lower cinnabar field stores essence, the middle cinnabar field stores spirit, and the upper cinnabar field stores qi.“ 2. It is said in the Annotation of Essay on the Comprehension of Truth (悟眞 ), “The human body takes in the outstanding qi of the universe and takes its form according to the frame of yin-yang. Speaking of the origin of the three main things which rule over the body, essence, qi, and spirit, spirit comes from qi, and qi comes from essence. Therefore, if the person who cultivates the truth trains his or her own body, there is no other way but to train essence, qi, and spirit.“ 3. Shao Kangjie said, “Spirit is controlled by the heart, qi is controlled by the kidneys, and the
body is controlled by the head. Body and qi meet, and spirit mediates in between; this is the way of the Triple Gifts, which leads to the perfection of the body.“ 10. There Are Three Passages on the Back 1. It is said in the Classic of the Immortals (仙經): “There are three passages on the back of the body; the back of the head is called the BL-9 passage and both sides of the spine are together called the pulley passage, and where Water and Fire meet is called the coccygeal passage. The three passages are the roads through which essence-qi moves. If the three passages stay well as the handle of the Big Dipper, the flow of essence-qi would be as smooth as the flow of the Milky Way flowing along the Big Dipper.“ 2. In the Essay on the Jade Void (翠虛 ) it says: “One single thread of qi flows through the three passages vaguely a short while after training and cultivating. qi flows through the three passages endlessly, and a single thread of pulse gathers at the mud ball palace. Above this mud ball palace is a violet-gold caldron, and there is a mass colored violet-gold inside the caldron. It transforms itself into saliva and flows into the mouth, and the clear qi melts into the tip of the tongue.“ 3. It is said in the Annotation on the Token of the Agreement of the Three (參同契 ), “Qi and blood flow up and down the body endlessly during the day and night. It is similar to the river flowing endlessly to the east towards the sea and yet never drying out. The reason for not depleting is because the hole of the mountains and the river is interconnected. Water flows underneath the earth. So is the cycle of sun and moon.“ 11. The Maintenance and Nurturing of Essence, Qi, and the Spirit 1. Quxian ( 仙) once said, “Essence is the origin of the body, qi is the master of the spirit, and the body is the shelter of spirit. Therefore, the spirit becomes exhausted if the spirit is overused, the essence dries out if the essence is overused, and qi is depleted if qi is overused. The base of the life of the human is the spirit, and body relies on qi. The body is consumed when qi is depleted; in such a case, the person cannot live long. Something is the shelter of nothing; shape is the shelter of spirit. If one does not protect this shelter and make it comfortable, and if one does not cultivate the spirit by training the body, qi will scatter and the spirit will roam away. It is the same logic as the candlelight unable to glow when the candle is burned out, and the water unable to remain in one place when the dike has broken. The ethereal soul is yang and corporeal soul is yin. The spirit feeds on qi and shape feeds on flavors; the spirit becomes bright when qi is clear, and qi becomes cloudy when the shape is tired. Anyone who takes in qi does not die, hence his or her body is light enough to fly the sky; anyone who takes in food eventually dies, hence his or her shape returns to the earth. When a person dies, the ethereal soul flies to heaven and the corporeal soul sinks into the earth; this is the way of Fire and Water going back to their origins. They stay together during life, and they part at the time of death for one to return to heaven and for the other to sink into the earth; this is very natural. It is the same natural logic as the tree burned and smoke floating upwards and the ashes falling downwards. The bright spirit is the origin of the transformation, and essence qi is the frame of all things; so one lives if the shape is maintained, and life is maintained for a long time if one nurtures one‘s essence qi. 12. In Antiquity, There Were True Men, Ultimate Men, Holy Men, and Wise Men
1. Huangdi said, “From what I‘ve heard, a true man in ancient times had all the world in his hands, saw through yin-yang, breathed essence-qi, stood by himself and protected his spirit, and his flesh remained intact. Therefore, the lifespan was infinite as the universe, because the Tao was alive among people. A true man from the middle ages enriched his virtue, perfected the Tao, and lived according to yin-yang and the four seasons. He left the mundane world and gathered the essence, and perfected his spirit; he was able to live freely in the world and see and listen across long distances. As a result, his life was increased and strengthened. Such a person is also called a true man. Next there is a holy man. He harmonized with the universe in living, followed the so-called eight winds, which refers to the changes of the universe, controlled his desires and emotions, even though he lived in the mundane world. His actions were neither ignorant of the mundane, nor imbued with the mundane. On the outside, he did not overwork, and in the inside, he had no worries or anxiety. He tried to live satisfactorily, with a happy mind. With this effort, the body did not exhaust, and the spirit did not scatter; and the person could live 100 years. Lastly, there is a wise man. He followed the way of the universe, followed the sun and moon, defined the stars, and lived according to yin-yang and the four seasons. He tried to live according to the law of the ancient times, and therefore lived long; however, the life was limited.“[B232] 13. Discussion on the Natural Truth in Antiquity 1. When holy men in the ancient times taught the public, they said: “One should timely avoid attacks of pathogenic wind to the deficient body and empty the mind, and then genuine qi would gather and essence-spirit would remain intact. When this is accomplished, how could disease enter the body?“ Let one‘s thoughts sink deeply, reduce desires and calm down, and constantly move the body and tire oneself out so as not to become lazy. As a result, qi will circulate smoothly and the body will satisfy its needs. The result would be eating food deliciously, wearing clothes properly, enjoying the world, and not envying each other regardless of his or her position or rank. People who live such lives could be claimed to be living simple lives. These people‘s eyes do not become tired with desires and their minds do not become seduced by the obscene. No matter whether they are foolish or smart, wise or silly, they live accordingly without being stuck on the circumstances around them. The reason for their activeness even at the age of 100 is because they have kept their virtues intact.[B232] 14. Living According to the Four Seasons 1. The three months of spring are called the period of the beginning. It is when the universe is born and all things develop and flourish. One must sleep late and wake up early, stroll the garden slowly, loosen one‘s hair, and relax the body to lead the heart to an active state. Anything must be saved, not killed; everything must be given, not taken; one must reward, not punish. These are responses to the vitality of spring and the ways of nurturing life. Not following them would harm the liver and induce cold diseases in summer, which will lessen the energy of growing. / The three months of summer are called the period of luxurious growth. It is when heaven and earth intermingle and all things bloom and begin to bear fruit. One must sleep late and wake up early, must not avoid sunlight, must not get angry, and must enable oneself to develop. Let one‘s own qi communicate with the outside world, and act as though one loves everything outside. These are responses to the vitality of summer and ways of growing and cultivating life. Those who disobey the laws of summer will have their hearts injured. In autumn, malaria would be induced which will lessen the energy for harvest and eventually cause grave disease in winter. / The three
months of autumn are called the period of tranquillity of one‘s conduct. It is when heaven qi cools and earth qi clears. One must sleep early and wake up early at the sound of the rooster crowing, and calm one‘s mind to subdue the rigid qi of autumn and collect spirit qi. Adjust autumn qi, do not let one‘s mind bother with the outside, and clear lung qi. These are responses to the vitality of autumn and ways of the method for protection of one‘s harvest. Not following these would harm the lungs and cause indigestion and diarrhea in winter, which will lessen the energy of storing. / The three months of winter are called the period of closing and storing. It is when water freezes, earth cracks, and yang becomes still. One must sleep early and wake up after the sun rises and act as if hiding something in the mind. Head more towards warm places than cold places, and protect the skin as not to let qi leak from the body. These are responses to the vitality of winter and ways of the method for the protection of one‘s nurturing and storing. Not following them would harm the lungs. / The four seasons and yin-yang are the roots of all things. That is why a wise person raises yang during spring and summer and raises yin during fall and winter as to follow the core of this advice. Like this, life draws the curve of ups and downs according to the birth, growth, maturation, and death of yin-yang. Violating such origin would be the same as cutting off the roots of a tree, which leads to the disappearance of the truth. Therefore, yin-yang and the four seasons are beginnings and endings of all things in the universe and the origin of life and death. Violating the core teachings would cause calamity, and following the core teachings would ensure a healthy life. This is what the wise ancestors called knowing the Tao.[B232] 15. Treating Diseases with the Dao 1. Quxian ( 仙) said: “Wise doctors of ancient times treated the minds of people and led them to avoid diseases. Doctors in the present day, however, only know how to treat the diseases and not the minds of people. This is throwing away the fundamentals and pursuing the terminals; not investigating the origin and running after the flow and hoping for the disease to be cured. This is such an absurd act. Of course, the disease might be cured by chance, but it is something a foolish doctor of the mundane world would do, which must not be the model for others. A hermit named Taebaek said, ‘One must treat the mind to treat the disease; relying on the Tao is only possible when the mind is in the right condition.‘ If the patient is led to get rid of all the doubts, thoughts, delusions, complaints, and discriminations, and is reminded to reflect on one‘s faults, he or she would be able to empty the body and mind, and correspond to the outside world. When this state continues, the spirit gathers, and the mind becomes serene and temperament becomes peaceful. At last, one realizes that all the mundane is nothing but empty, all the things done are delusions, the body is nothing but a ghost, fortune and misfortune are not reality, and life and death are nothing but a dream. Knowing for sure and solving everything will lead the mind to be cleared at once and the disease will be cured. When this happens, the disease will vanish even before any medicine is taken. This is the fundamental law of the wise man who treats the mind with Tao to cure diseases.“ 2. Also, he said: “Wise doctors treat diseases before they occur, and ordinary doctors treat them after they occur. Ways of treating diseases before they occur are controlling and training the mind. Ways of treating diseases after they occur are medicines, acupuncture, and moxibustion. The treatments differ but the origin of diseases is only one; it cannot be denied that diseases originate from the mind.“ 16. Emptying the Mind to Correspond to the Dao 1.
Bai Yuchan (白玉蟾) said, “The person becomes one with Tao when one empties one‘s mind and not when the mind is not emptied. The character meaning nothingness covers every presence, and it does not disappear even after giving birth to all things. The universe is big enough to control the tangibles, but not enough to control the intangibles. Yin-yang is mysterious enough to control anything with qi; but not mysterious enough to control anything without qi. The five phases are made up of the very core essence; they can control anything with numbers, but not anything without numbers. All thoughts, even when all kinds come to mind dizzily, can control anything which can be realized, but not anything which cannot be realized. Of all the ways to train this logic, the best is to train the shape. The subtlety of training the shape is gathering the spirit. The gathered spirit leads to gathered qi, and gathered qi leads to the formation of cinnabar; this cinnabar leads to hardening of the shape, and hardening of the shape leads to maintaining the spirit. Therefore, Songqiqiu said ‘Forget shape to nurture qi, forget qi to nurture spirit, and forget spirit to nurture deficiency.‘ ‘Forgetting‘ here means that there is nothing. The saying “There was nothing in the beginning, how could there be anything?“ is referring to the saying above. 17. The Dao Can Be Learned at Any Time of Life 1. It is said in the Three Counselors‘ Book on the Extention of Life of the Three Primes (延壽 書) that: “Humankind is the most sacred of all living things, and the lifespan is about 43,200 days (equivalent to 120 years. It is said in the Great Plan (洪範) that a lifespan is 120 years). The genuine qi of the original yang weighs 384 su (equivalent to 1 geun), and internally it corresponds to the Geon trigram; the Geon trigram is the trigram of pure yang. A person moves day and night emitting qi and eventually loses the original qi. If the six yang are all dried out, one might easily die since there is only yin left. The age 64 is when the destiny of the trigram has worn out and original qi has become deficient. Therefore, it is too late to recover the genuine foundation. Oh! It is of the same logic as the Bok trigram of the Book of Changes does not return unless the Bak trigram has been done; yang is not engendered unless yin has finished its course. If one tries one‘s best with a sincere heart with the teachings and the secret key from a great master, one would be able to return to the state of the Geon trigram of the Book of Changes even at the age of 120. Figuratively, an old tree can revive when a young branch is grafted onto it. Old can return to young if genuine qi is tonified. Ma Ziran a long time ago sought out Tao at the age of 64 because he was afraid of getting old and dying. Just in time, he met Liu Haichan and learned the secrets of long life and, eventually, his life became unlimited. Who was he that he was able to get a long life? It only needed one time of enlightenment.“ 2. The Annotation of the Essay on the Comprehension of Truth (悟眞 ) says “Lu Chunyang met a hermit named Zhengyang at the age of 64, Ge Xianwong met the hermit Zheng at the age of 64 and Ma Ziran met Liu Haichan at the age of 64. They all trained themselves on the Tao of the gold cinnabar; they were able to achieve their goals at old age. This is because they longed for the Tao from the prime of their lives, practiced the precepts, and collected amulets which led them to earn the true teachings of the gold cinnabar at 64; it is why they were able to achieve the Tao so quickly. If they, like ordinary people, lost the essence, harmed their spirits due to too much thinking, and lost their true yang due to dissipating qi from exhaustion, they would not have been able to become hermits even if they had earned great Tao. If they sever themselves from desires, seek for the Tao at the prime of their lives, and start to train the Tao quickly, they are expected to reach the level
of true enlightenment to Tao.“ 18. The Human Mind Becomes One with the Heavenly Movements 1. It is said in the Doctrine of the Returning Elixir (還丹論): “The heart is the function for the Tao. A person who is able to use the heart in good ways sees the heart with the Tao, so the heart is the Tao itself; the Tao is penetrated with the heart so the Tao is the heart itself. This heart is not a heart of a human, but the heart of the universe. It is this heart that is settled at the northern point of the sky and is the focal point of harmonization. Therefore, when the Big Dipper turns, seasons change, the five phases pass, heat and cold come and go, and yin-yang is settled.“ 2. It is said in ｢Songs of the Horn and Flute (槖籥歌)｣: “The sun in the sky rolls into the earth; the moon on the sea flies through the sky. Geon and the Gon trigram and the sun and moon are not moving by themselves; they seem to move because the Big Dipper is turning. The world changes when the heart of the human and the heart of the universe unite.“ 3. It is said in the annotation of the Classic of the Immortals (仙經): “Seongi (璇璣, beautiful jade bead) is the Big Dipper. It is the center of the sky, and it‘s the equivalent to the heart in a human. The action of the heart in a body is like the action of the Big Dipper in the sky.“ 4. It is also said, “Heaven refers to the time when yang first moves at the time of Ja (11:00pm~1:00am) at night. When a person moves himself to correspond to the universe at the time when the qi of the universe moves, the universe and human unite; inside and outside interlock; and eventually, cinnabar forms. 5. Shang Yangzi said: “A human has the true and unchanging qi inside his body; first yang returns when this qi is brought down to the cinnabar field. Indication of the yang returning to the body is the warmth felt in the body.“ 19. Movement and Diet 1. It is said in the Book of Nurturing the Spirit (養性書): “There are specific ways in Tao of training and preserving one‘s health. The point is not to harm the essence, qi, or the kidneys. Preserving the essence, qi, and kidneys are the three that Taoism emphasizes. Wake up with the first crow of the rooster, sit with the blanket wrapped around the body, control the breathing, click the teeth together, and eventually gather the spirit together. Do this for a while to stabilize the spirit qi; after this, practice a method of controlling Fire and movement for scores of times. Soon the body would feel clear and the blood vessels would be felt to flow smoothly. When the saliva fills the mouth and spirit qi is full, roll it in the mouth and swallow, and lead it down to the cinnabar field to tonify original yang. When the movement is over, drink the medicine for tonification, rub both hands to warm them, and do guiding-pulling exercises. After the guiding-pulling exercises, comb the hair, brush the teeth, wash the face, and burn incense. Silently recite a spell and stroll the garden for about 100 steps. When the sun has come up to about 3 to 5 gil, eat porridge, and then stroll the garden for about 200~300 steps while rubbing the abdomen. This is the summary of nurturing life, and it is most necessary to know this by heart.“ 2. The Fetus Breathing Doctrine (胎息論) said: “Diet must be done as the following. At Ja
time (1:00am~3:00am), close the eyes and sit up straight facing east; blow the old qi in the abdomen for 2 to 3 times, hold the breath shortly, and slightly breathe in the clear qi with the nose. There are two acupuncture points under the tongue, both connected to the kidneys. Stick the tongue to the palate and hold the breath for a short period of time, and fluid and humor will be excreted spontaneously. Fill the mouth with this, rinse, and swallow slowly; it will flow into the five viscera spontaneously. This is qi returning to the cinnabar field. It is best to do this during Ja time (1:00am~3:00am) and Chuk time (3:00am~5:00am). However, when circumstances do not support this, then it is okay to perform this before during In time (5:00am~7:00 am). It can also be performed lying down.“ 3. Also: “A person lives long and has a shiny face if one drinks Okcheon (玉泉). (Okcheon is the saliva inside the mouth). One must rinse the inside of the mouth and swallow 9 times a day: with the first crow of the rooster, early morning, sunrise, near midday, noon, afternoon, dawn, sunset, dusk, and midnight. 4. Quxian ( 仙) said: “Kuaijing during the Han dynasty had strong qi and energy even at the age of 120. He is said to swallow his saliva every morning. Click together the upper and lower teeth 14 times. This is what they called the training of vital essence (鍊精). Also, Du Jingsheng and Wang Zhenchang rinsed the insides of their mouths with saliva and swallowed; this is called internal breathing (胎息). 20. Massage and Guiding-pulling Exercises 1. It is said in the Book on Nourishing Life (養生書): “When awakened at night, always click the upper and lower teeth nine times, swallow saliva nine times and rub the left, right, upper, and lower parts of the nose with the hand ten times.“ 2. Also, “Wake up early every morning, click the upper and lower teeth, wash the inside of the mouth with saliva and swallow. Frown around the nose, hold one‘s breath and pull the left ear 14 times with the right hand behind the head and with the left hand pull the right ear 14 times. This makes hearing better and ensures a long life.“ 3. Also, “Rub the hands together until they are warm and rub the eyes 14 times. This removes the nebula in the eyes, makes eyesight brighter, and removes pathogenic wind. Rubbing the forehead often is called ‘cleaning the ceiling of the sky‘. If one rubs the head all through the hairline, the face will shine. Also, rub the sides of the nose 20-30 times with the middle finger until the exterior and interior are heated, so called ‘irrigating water to the middle valley‘; this is the method of moisturizing the lungs. Rubbing the auricle with the hands regardless of the number of times is called ‘polishing the castle.‘ This tonifies kidney qi and prevents hearing loss.“ 4. Quxian ( 仙) sang: “Close the eyes and sit (with legs crossed) with a calm mind and make a fist with the thumb inside and control the spirit. Click the upper and lower teeth 36 times (to gather the heart and spirit together). Cover the mountain (the head) with two hands. Cross the fingers behind the neck and breathe 9 times, not letting the breathing sound be heard. Ring the heavenly drums and let it be heard 24 times. (Cover both ears with both hands, press middle finger with the index finger and flick on the back of the head). Swing the heavenly pillar (BL10) mildly. (Shake the head 24 times left and right and
let the shoulders follow). Shake the saliva with the red dragon. (Red Dragon refers to the tongue. Stir the insides of the mouth with the tongue and swallow the saliva). Wash the insides of the mouth with the saliva 36 times and the spirit-water (the saliva) fills the mouth. When one swallows the saliva three times, (swallow saliva three times each time at a gulp), it is like the movement of the dragon making the tiger run. (Dragon is saliva and tiger is breath). Hold one‘s breath and rub with hands to induce heat. (Breathe in clear qi through the nose and hold the breath for a while. Rub the nose with hands and make it hot; exhale slowly). In addition, rub the essence-gate on the low-back. (Essence-gate is the external kidneys on the low-back. After rubbing both hands, make fists with the thumbs inside). After finishing one breath of qi (Holding breath again), imagine there is a Fire burning at the umbilicus. (Imagine the heart Fire is burning down at the cinnabar field and follow the next step when the navel feels hot). Move the pulley to the left and right. (Put down the head and shake both shoulders 36 times. Imagine the Fire entering the double bar and into brain entrance (GV17). Inhale clear qi through the nose and hold the breath for a short while). Stretch both legs straight. Cross the fingers and stretch both arms into the air 3 or 9 times. Put down the head and pull the feet often. (Put the hands forward and pull the feet 13 times, gather the feet again and sit upright). Doing this, wait for the water to come upstream. (Wait for the saliva to come out and if it does not, repeat the previous steps and wipe the inside of the mouth with the tongue fast and let the saliva come). Again wash with the saliva and swallow again. Doing this three times equals to swallowing the spirit-water 9 times. (Swallow saliva three times, repeat this three times, that is 9 times in total). At the sound of one gulp, the pulse becomes even and the cart finishes its delivery. (Shaking both shoulders and moving the pulley for 24 times). And the Fire starts burning and heats the body thoroughly. (Imagine the Fire in the cinnabar field heating the body thoroughly. Cover the mouth and nose and hold the breath for a short while). The evil pathogen will not dare come near, and one will be alert even when sleeping. Cold and heat cannot invade, and diseases and disaster do not have the will to stay. Train after Ja time (11:00 pm~1:00am) and before O time (11:00am~1:00pm), and Geon and Gon will unite. Circulation will make this whole, and the Eight trigrams will circulate, following one another in the body.“ 21. The Key Points of Health Preservation 1. It is said in the Seven Proscriptions Writings of the True Person of the Great One (太乙眞 人七禁文): “First, speak less to nurture qi inside the body. Second, nurture essence-qi by abstaining from sexual desires. Third, eat light foods to raise blood-qi. Fourth, swallow saliva to nurture the qi of the five viscera. Fifth, nurture liver qi by restraining anger. Sixth, nurture stomach qi by eating deliciously. Seventh, nurture heart qi by thinking less. A person lives by qi and qi grows strong by spirit. One will be able to earn true Tao when qi is nurtured and the spirit is replenished. The original qi is the foremost to preserve.“ 2. It is said in the Scripture of the Yellow Court (黃庭經): “One must clean the mountains to live long.“ This means the hair must be combed thoroughly, hands on the face, teeth clicked, saliva swallowed all the time, and qi trained carefully. These five ways are the methods of cleaning the mountains. Mountains refer to the head. 3. It is said in the Classic of Clarity and Purity (淸靜經) by Ge Xianwong: The mind becomes calm naturally when a person lets go of desires, and the spirit clears when the mind is cleared. Then the six desires and three poisons will not attack. The heart of the person is cleared when emptied and calmed when one sits right; spirit and lifespan are preserved
when one speaks less and hears less. Too much talking damages qi, too much happiness scatters emotions, frequent anger hurts feelings, frequent sadness and thoughts hurt the spirit, and too much desire, which leads to fatigue of the body damages essence. These must not be done by those who are training themselves.“ 4. Also, “A scholar who is training himself does not spit far nor walk fast. He does not hear nor see much. He eats before getting hungry but never overeats. He drinks before getting thirsty but never overdrinks.“ 5. Ji Kang ( 康) said, “There are five difficulties in training the spirit. First, is the difficulty of letting go of fame and wealth; second, is the difficulty of letting go of emotions; third, is the difficulty of letting go of art and sexual desires; fourth, is the difficulty of giving up greasy food; and fifth, is the deficiency of spirit and dispersion of essence. If these five are not present in a person, the feeling of trust will grow day by day, and the Tao and virtue will grow day by day; one person will be able to earn much luck even without asking for goodness and will be able to live a long life even without wishing to live a long life. This is the point of self-training.“ 6. It is said in the Classified Compilation on Nurturing Life (類纂): “One must always close the eyes if one wants to have bright eyes; one must always eat well to have good hearing; one must flex and extend one‘s arms to raise the strength of the arms; one must always walk to raise the strength of the legs.“ 7. Sun the wise man said: “It is difficult to live long if one does not know the way of disciplining the mind even if one eats good food all the time. The way of disciplining the mind is to use small amounts of energy everytime and not make any problems unbearable or too tiring. The reason for the freshness of flowing water and hinges of the door not eaten by worms is because they are always moving. The way of disciplining the mind is not walking, standing, sitting, lying down, seeing, or hearing for too long. Not using these ways shortens the lifespan of every person.“ 8. He also said, “Harm in this sense means shortening the lifespan gradually without one‘s notice.“ 9. It is said in the Classic of the Cavern Spirit and Perfected (洞神眞經): “The way of lengthening the lifespan in nurturing life is doing no harm. In doing no harm, tonifying is the way of protecting lives. Worrying about possible risks at the time of comfort is an effort to prevent any danger before it erupts. Even in the person with weak qi and a skinny body from defects at an early age, it is possible to restore qi and blood and recover the spirit, and naturally live a long life when in old age one enlightens oneself and prevents future troubles and tonifies oneself.“ 22. The Internal Training of Cinnabar Circulation 1. It is said in the Dialogue about the Golden Elixir (金丹問答): “Metal fluid refers to Metal and Water. Metal is the mother of Water and it is called cinnabar circulation. It is called so because the mother hides the afterbirth of her child. The wise men of the early days said, ‘Cinnabar refers to the cinnabar field and fluid refers to the fluid in the lungs.‘ it is called the ‘cinnabar circulation of metal-fluid‘ because it circulates the fluid of the lungs to the cinnabar field.“
2. In the Tribute to Master Chen (贈諶高士歌): “Dear, listen to my words. The true and mysterious secrets are not many; it drives the cart at the time of the cry of a dragon and roaring of a tiger in the deep night and does not rest even for a moment. After a while, it is moved up to the top of mud ball, which is like boiling white snow on a jade braizer. Spiritwater of the lake of flowers is the most clear; it moistens the yellow bud in the right season. Swallow often the treasurable saliva then the body will get warm and the complexion will brighten. There are thousands of little ways introduced in other texts, but this is of the most certain.“ 3. It is said in the Book of Changes‘ Perfected Doctrine (易眞論): “A person who is under training of heavy discipline tonifies one‘s body by moving the genuine Fire after taking medicine. When the Fire moves, one will suddenly feel something in the coccygeal passage, and hitting along the pulley passage and BL-9 passage with dripping sound, the Fire will move up to the mud ball palace. Again it hits the palate and move down along inside the mouth, with taste of cold condensed milk. When one feels such things it is a sign of metal fluid returning to the cinnabar field. Swallow this slowly and bring it down to the cinnabar field. If one does it continuously without break, the five viscera become clear and empty. At this state, when one closes the eyes and looks inside, the viscera and bowels are seen as clear as they might be seen under the candlelight, and the golden shade gradually covers the body; this is the state of the true brightness.“ 4. It is said in the Dialogue about the Golden Elixir (問答): “The point of cinnabar circulation is in spirit-water and the lake of the flower. Spirit-water is fluid and the lake of the flower is the water gathered within the mouth.“ 5. Shaozi (邵子) said, “The spirit of heaven comes from the sun; the spirit of humans comes from the eyes. Therefore, there is a saying that the heart follows where the eyes are set. Hence, the method of training the inside of the body is to have one‘s eyes looking at the nose, with the nose corresponding to the umbilicus, and bringing down the heart Fire to go into the cinnabar field. One can do this with little effort.“ 23. Contraindications in Nurturing Nature 1. It is said in the Book of Nurturing the Spirit (養性書): “Anyone who is trying to care for one‘s health must not violate the prohibition of the day and month and live according to the seasons. The prohibition of the day is not overeating at dinner, the prohibition of the month is not getting drunk on the last day of the month, the prohibition of the year is not travelling too far in winter, and the prohibition of the whole life is not having intercourse at night with the lights on.“ 2. It is also said: “Happiness and anger harm will, sadness harms nature, splendor harms virtue, and intercourse dries out the essence. These are the things one must keep in mind while learning Tao.“ 3. It is said in the Teachings of the Perfected (眞誥): “Eyes are the mirrors of the body, and ears are the windows of the body. The more you look, the less clear the mirrors become; the more you hear, the easier the windows get blocked. The face is the garden of the mind, and hair is the flower of the brain; the face gets pale when the mind is gloomy, and
the hair greys when the brain shrinks. Essence is the spirit of the human, and brightness is the treasure of the body. Too much work scatters essence and lessens brightness.“ 4. It is said in the Baopuzi (抱朴子): “A person who takes good care of one‘s own health always thinks less, does not dwell on one thought, lets go of desires and worries, lessens one‘s work, talk, laughter, joy, happiness, anger, and only likes and hates little. The secret of nurturing nature is based on these twelve. Too much thinking harms the mind, and dwelling on one thought scatters one‘s will. Too much desire darkens the will, and too much work exhausts the body. Too much talk wastes qi, and too much laughter harms the five viscera. Too many worries shake the heart, and too much joy leads to overflowing thoughts. Too much happiness makes one jumbled and in disarray, and too much anger irritates all the vessels in the body. One is unable to distinguish logic due to delusions when one likes so many things; one becomes pale and unhappy when one hates so many things. The nutrient qi and defense qi will get lost and blood-qi will flow as it pleases if one does not get rid of these twelve; eventually the core of life will get lost.“ 24. Living in Accordance with the Four Seasons 1. It is said in the Book on Nourishing Life (養生書): “To benefit one‘s own body, one must sleep late and wake up early in spring; sleep late at night and wake up early in summer and autumn; sleep early and wake up late in winter. Nevertheless, one must not wake up before the first crow of the rooster in the morning, and not wake up after the sun rises.“ 2. It also said: “As a wise person, the proper way is to let one‘s head be cold in winter and head and legs be cold in spring and autumn.“ 3. It is good to cleanse the body at the end of the month and wash the hair at the start of the month. One should not take a bath when too hungry or too full.“ 4. When lying down, one must face east in spring and summer and west in autumn and winter. The head must not be facing north. 5. One must avoid all kinds of strong wind, heavy rain, thick fog, extreme heat or cold, and deep snow. Darkness after a sudden whirlwind, downpour, thunder or lightning is because all kinds of dragons and spirits pass by. One must go inside the room, lock the door, and calmly sit with the incense burning to avoid such incidents; if not, the person would get hurt. 6. It is said in the Song for Guarding Life (衛生歌): “The reason it is most difficult in summer to take care of one‘s health is because yin hides inside the body and makes it cold. Medicine tonifying the kidneys is necessary; also, one must never eat cold food. If the heart is strong and kidneys are weak, what must be avoided? The most crucial thing to avoid is the leakage of essence qi. Keep the bedside quiet and clean, keep the mind calm, and keep the heart qi even. Ice water, vegetables, and fruits are not good for the body- it will cause diarrhea in autumn.“ 7. Quxian said: “Summer is the time when the essence and spirit of the human become weak. In this season, the heart gets strong and kidneys get weak; the essence of the kidneys melts into Water. This eventually condenses in autumn and solidifies in winter, so it must be under care especially during summer. Therefore, everyone, regardless of age,
must eat warm and hot food in summer. If not, it will lead to vomiting and diarrhea due to intestinal convulsion in autumn. A person who has a warm abdomen does not have any diseases, naturally, and has strong blood-qi.“ 25. Sayings of the Early Sages 1. It is said in Son the wise man‘s Inscription on Nurturing Life (養生銘): All diseases do not occur if people work using their bodies, and if people do not drink until drunk. One must rub his abdomen with his hands and walk 100 steps after having meals. On In days and Chuk days, cut the fingernails and toenails, and comb the hair 100 times. Urinate while standing if full, and urinate while sitting if hungry. Do not walk around when it‘s windy and stay in a room with no holes. One must lie down with cleaned feet before going to sleep, and not eat until full. Too much thinking harms the spirit; too many emotions damage qi greatly. Cut the nose hair often and do not spit on the ground. When one wakes up in the morning, step with the left foot first to prevent troubles, pathogenic qi, and evil spirits. When one practices the Seven Star Walk (七星步, A type of training which was modeled after the Big Dipper), one lives long and becomes happy. A sour taste hurts sinews, bitter taste hurts bones, sweet taste hurts flesh, hot taste hurts essence-qi, and salty taste hastens death. Therefore, one must not purposely take one taste. One must not let go much during spring and summer and abstain from sexual intercourse during autumn and winter. Sleeping alone protects genuine qi, and calmly restraining oneself is the biggest treasure. Money and wealth have their places among humans; therefore, one must know how to be satisfied. Effort on trying to know by force is the biggest worry; eventually, there would be no trouble if one lets go of desire. Keeping the mind calm and being comfortable all the time are the two things one must always keep in mind when training the Tao. I am writing this on the wall to let the wise men know.“ 2. It is said in the Records on Sleeping (枕上記) by Son the wise man: “One must eat a bowl of porridge in the early morning, and not eat too much for dinner. Click the upper and lower teeth together 36 times when Gyeongyangjong (景陽鐘, a bell for announcing the start of dawn) sounds. One must avoid extreme heat or cold; one must not hover over sexual desires or have intercourse after getting drunk or eating too much as this will lead the five viscera turning inside out. Moxibustion is not as good as sleeping alone. Do not sit or lie down at a windy place. Take a warm bath often. Walk 100 steps after eating fully and rub the abdomen often with hands. Do not eat fish without scales and meat of all kinds of animals. Eating the meat of an animal that has died naturally will hasten death. There will be favors and luck if one seeks luck by making figures with soil and wood. How can the essence from the father and body from the mother be divided? A person who cares for one‘s life and body has the glow of six white lights like jade.“ 3. In the Inscription on Nurturing Life (養生銘) by Son the wise man, it is said: “Too much anger hurts qi; too much thinking hurts spirit. When the spirit gets tired, the heart is also likely to get tired; when qi gets weak, diseases occur. Do not grieve or enjoy too much, and eat various foods evenly. Do not get drunk at night; do not get angry in the early morning. Play the heavenly drum when going to bed at hae time (9:00pm~11:00pm), clean the teeth with saliva waking up at in time (5:00am~7:00am) to prevent pathogenic qi and let essence qi spread over the body. One must always restrain from the five spicy foods (refers to spring onion, garlic, chives, scallion, and ginger), if one does not want to get any disease. One must always live happily and joyfully to put one‘s mind in a comfortable
state. One must retain one‘s placid and pure nature to save one‘s own qi. One must not argue over the fate of a long life and young death and keep training oneself. The training is up to oneself. If one keeps these methods, the essence can be met even in daily life.“ [주석-4] 五辛 : 온역문의 단방 마늘을 설명한 곳에서, 五辛은 파, 마늘, 부추, 염교, 생강이라 하였다. 4. In the Writings on Nurturing Life (養生文) by Chang Zhenzi, it is said: “Too much alcohol scatters blood qi, and eating lightly flavored foods puts the spirit and ethereal soul in a comfortable state. It is better to clean the teeth at night than in the morning; it is better to eat in the morning than at night. One must tonify the kidneys if the ears ring, and tonify the liver if the eyes are blurry. Restraining from drink naturally leads the spleen to become healthy, and less thinking always comforts the spirit. Wind should not be faced when sweating and tea should not be taken too much on an empty stomach.“ [주석-3] 常眞子 : 『精校東醫寶鑑』에는 常眞子는 眞常子의 잘못이라 하였다. 5. In the Discipline of Self-examination (省言箴) of Dongyuan, it says: “Qi is the grandfather of spirit, and essence is the son of qi; therefore, qi is the origin of essence-spirit. How great it is! Stack qi to gather essence, and stack the essence to complete the spirit. Following the Tao calmly with a pure mind, one will be able to become the heavenly man. What kind of person am I? Here I am, earnestly reflecting on myself.“ 6. In the Discipline of Intaking Food and Drink (飮食箴) by Danxi, it says: “The precious body from parents easily gets damaged from food; this is also the tendency of present days. Hunger and thirst appear continuously in the body; that is why one must always cook and eat as one lives. The people who are foolish eat delicious food too much as they please; that is why so many diseases occur like a swarm of bees and people get sick. Although qi and flavor are weak, if one eats too much as one pleases, diseases occur without notice. Then the person will not be able to take in food, causes worries to parents, and need much help from the doctors. Poor from the mountains are not sluggish and are in a comfortable state since they are used to lightly flavor food. If one realizes one of the reasons why he has so many diseases despite the same qi and same body with others, it would by like the mirror cleaned of the dust and becoming clean again. The saying ‘restrain on your food‘ is a line in the Book of Changes (周易); and the saying ‘save little things to lose big things‘ is the satire of Mencius. The mouth causes diseases and damages the virtue of men. Closing the mouth like the mouth of an alcohol bottle and eating healthy food will bring comfort in eating food.“ 7. In the Discipline of Sexual Desire (色慾箴) by Danxi, it says: “The life of a human corresponds to the universe. The Tao of Gon creates female and the Tao of Geon creates male. They couple to become spouses for each other; giving birth and raising children starts from the couple. There is a right time for the blood-qi to reach its peak; therefore, one must marry according to the custom and have intercourse according to the right time. The secret of the close relationship between parents and children can be explained with this. Those who are foolish only follow after their desires and fear only of their lack of essence and take dry and toxic medicines. qi is yang and blood is yin, and together they form the spirit of a human. One must balance yin and store yang well to keep the youth of one‘s body. Why should one not save one‘s blood-qi when there is so little? The act that led to my birth might harm my own health. When the wife enjoys the intercourse too much, her desire for it might be uncontrollable. It is important for the peace in the family that the
wife is chaste and virtuous. When a scholar craves sexual pleasure, the family will fall, the virtue will be lost, and the body will weaken. Scholars should keep distance from women‘s quarters and reinforce the passion towards study and eat well, and then the body will be healthy and the diseases will be gone.“ 26. Prescriptions That Nurture Nature and Prolong Life 1. Fine Jade Paste, Triple Essence Pill, Super Longevity Elixir, Rejuvenation Elixir to Reverse Aging-Extra Years Longevity Elixir, Extend Life and Stablise Root Elixir, Spotted Dragon Pill, Scutellaria and Coptis Formula, Black Cuscutae Seed Pill to Stabilize the Root, and Stabilize the Root Wine are medicines which prolong life. F1. Fine Jade Paste 1. Refills essence, tonifies marrow, and raises truly good nature. Turns an old man into a boy, tonifies all kinds of deficiencies and lackings, and removes all kinds of diseases. The spirit becomes satisfied and qi in the five viscera overflows - the greying hair turns black again, and teeth regrow, and the person would be able to move like a running horse. One will not be hungry or thirsty for the whole day if one takes the medicine several times. The effect cannot be fully explained. Divide the medicine into five separate pieces, and the medicine would save five people with hemiplegia. Divide the medicine into ten separate pieces, and the medicine would save ten people with consumptive diseases due to overwork. If one takes the medicine for 27 years, one would be able to live for 360 years; if it is taken for 64 years, one would be able to live for 500 years. Mix 16 geun of pounded Rehmanniae Radix Crudus (生地黃) with its juice, 24 nyang of powdered Ginseng Radix (人蔘), 48 nyang of Poria Sclerotium (白茯苓), and 10 geun of boiled and filtered honey (白蜜) together. Put it in a porcelain jar, seal the opening with 5 oil papers, and 1 cotton cloth. Put it in a copper pot and suspend it in water so the opening of the jar is above the water. Boil it for 3 days and 3 nights with branches of mulberry tree; add more water if there is little in the pot. Take it out and seal it again with wax paper and put it in a well for a whole day and night. Take it out and put it in the pot where it was boiled again, and boil it again for a whole day and night to remove water qi, and take out for use. Take a little amount first and open a ritual to thank the god of the universe. Take 1~2 spoonfuls at a time melted with warm wine. A person who cannot drink alcohol should melt it in warm water instead and take it 2~3 times a day. In summer, put it in a place where it‘s cool or where there is ice, or bury it. It must be put in a quiet place where no dog or chicken makes noise, and a place where no women or people in funeral garments are seen. When making this, no instruments whatsoever made of iron must be used. Avoid green onion, garlic, radish, and anything sour such as vinegar during medication.[B146] 2. In the Formulas for Guarding Life (衛生方), 8 geun of Rehmanniae Radix Crudus (生地黃), 32 nyang of Ginseng Radix (人蔘), 24 nyang of Poria Sclerotium (白茯苓), and 5 geun of boiled and filtered honey (白蜜) were used. 3. During the Ming Dynasty, in the year of Yingyue, Asparagi Tuber (天門冬), Liriopis Tuber (麥門冬), and Lycii Radicis Cortex (地骨皮) were added to be presented to the king. The name Augment Longevity and Perpetuate the True Paste (益壽永眞膏) was granted to it. F2.
Triple Essence Pill 1. When taken for a long time, it makes the body feel light, ensures a long life, and turns the face to that of a child. Prepare 1 geun of pounded Atractylodis Rhizoma (蒼朮) [it is the essence of heaven] and pounded Lycii Radicis Cortex (地骨皮) [the essence of earth] each. Knead 20 geun of well ripened black mulberry (黑桑椹, Mori Fructus) [the essence of human] and put it in a silk pocket; squeeze until the juice comes out and dispose of the waste. Add the two pounded herbs to the juice and mix. Put this in a jar, seal the opening, and put it on a shelf for it to gather the essence qi of the sun during the day and the essence of the moon during night. When it is boiled down and dried by itself, take out from the jar, grind it into powder, and mix it well with honey to make pills to the size of an adzuki bean. Take 10 pills at a time in boiled wine.[B146] F3. Super Longevity Elixir 1. Prepare 8 nyang of Polygoni Multiflori Radix (何首烏). Prepare 4 nyang of red and white ones each. Soak it in rice-washed water. When they are softened, peel the skin and cut into pieces with a bamboo knife, soak them in black bean-boiled water, and dry them in the shade. Again mix it in licorice juice, dry it under the sun, and grind it into powder. It must not be steamed. 5 nyang of Lycii Radicis Cortex (地骨皮) (washed in wine and dried under the sun) and Poria Sclerotium (白茯苓) (washed in wine and dried under the sun), 3 nyang of Rehmanniae Radix Crudus (生乾地黃) (soaked in wine for one night and dried under the sun), Radix Rehmanniae Preparata (熟地黃) (washed in wine and dried under the sun), Asparagi Tuber (天門冬) (soaked in wine for 6 hours, core removed, and dried under the sun), Liriopis Tuber (麥門冬) (soaked in wine for 6 hours, core removed, and dried under the sunlight), and Ginseng Radix (人蔘) (the stem scar removed) each. Grind all of these together into powder, mix it in boiled honey, and make it into pills as big as the seed of the royal foxglove tree. Take 30~50 pills at a time with warm wine. This medicine has great effects on tonifying, and when taken for 10 days or a month, one will feel oneself different from others. When taken all the time, this has so many effects that they cannot all be explained; in fact, Luzu himself is said to have taken it at first.[B099] F4. Venerable Age of Ten Thousand Years Elixir 1. It is said in a poem, “When Venerable Age of Ten Thousand Years Elixir (遐齡萬壽丹) is taken, both the ethereal and corporeal souls become comfortable. This medicine must be raised, like an egg brooded by the chicken. The period in which it is made should be carefully followed. It must be made in a quiet room with no one else watching. The pills must be made where the night sky is not seen, on the day of Gapja and the day of Gyungsin. Taking just 1 je extends a lifespan to 60 more years, and taking 2 je extends it to 120 more years. When it is taken, the bones change and one lives a long life along the universe. It is the most mysterious and most profound elixir.“ Prepare 1 nyang each of Hoelen cum Radix (茯神), Halloysitum Rubrum (赤石脂), and Zanthoxyli Pericarpium (川 椒) (stir-fried and extracted of resin), and 1 nyang each of Cinnabaris (朱砂) (ground and levigated in water), and Olibanum (乳香) (ground with Junci Medulla). Grind these into
powder separately. Add 2 eggshell (both yolk and the white removed) separately in Cinnabaris (朱砂) and Olibanum (乳香), wrap with starched paper 7 times, and put it in blue colored silk pocket. Let a robust woman brood it in her abdomen to warm it all the time; brood Cinnabaris (朱砂) for 35 days, and Olibanum (乳香) 49 days and take out. Grind them again, grind the others as well, and mix them thoroughly. Knead with steamed jujube and make pills to the size of a green bean. Take 30 pills a day with warm wine on an empty stomach or with a ginseng decoction. Increase the amount to 40 pills a day after a month. Make it in a deep and quiet place at night on the day of Gapja and the day of Gyungsin; do not let any women, chickens, or dogs see while it is made.[B073] 2. In the Recovery from the Myriad Diseases (回春), it is called Rejuvenation Elixir to Reverse Aging. F5. Extend Life and Stablise Root Elixir 1. It treats impotency due to all kinds of deficiencies or the greying of hair before 50. Taking the medicine for 15 days and one would be able to have a better sex life, after a month the face would become like that of a child and the eyes would be able to see 10 li. After 3 months the greying hair would turn black, and after a long time the spirit qi would not decline, the body would be light and healthy, and one would be able to reach the level of a hermit. Prepare 4 nyang of Cuscutae Semen ( 絲子) (processed with wine) and Cistanchis Herba (肉
蓉) (washed in wine), 2 nyang of Asparagi Tuber (天門冬), Liriopis
Tuber (麥門冬), Rehhmanniae Radix Crudus (生地黃) and Rehmanniae Radix et Rhizoma Preparata (熟地黃) (processed with wine together), Morindae Radix (巴戟) (soaked in wine and core removed), Lycii Fructus (枸杞子) and Corni Fructus (山茱萸) (soaked in wine and seed removed), 2 nyang each of Poria Sclerotium (白茯苓), Schisandrae Fructus (五味子), Ginseng Radix (人蔘), Aucklandiae Radix (木香) and Thujae Semen (柏子仁), 1.5 nyang each of Rubi Fructus (覆盆子), Plantaginis Semen (車前子), and Lycii Radicis Cortex (地骨 皮), and 1 nyang each of Acori Gramineri Rhizoma (石菖蒲), Zanthoxyli Pericarpium (川 椒), Polygalae Radix (遠志), and Glycyrrhizae Radix (甘草) (soaked in water and stir-baked with ginger juice), and Alismatis Rhizoma (澤瀉). Grind all of these herbs into powder, add wine and decoct; add thinly prepared starch and mix it again, and make pills to a size of the seed of the royal foxglove tree. Take 80 pills at a time on an empty stomach. Add Angelica Gigantis Radix (當歸) and Halloysitum Rubrum (赤石脂) for women. Avoid radish, green onion, garlic, beef, sour food such as vinegar, taffy, and mutton when taking the medicine.[B182] F6. Spotted Dragon Pill 1. Prolongs life when taken every day. Prepare 8 nyang of Cervi Cornus Colla (鹿角膠), Cornu Cervi Degelatinatum (鹿角霜), Cuscutae Semen ( 絲子), Thujae Semen (柏子仁), and Rehmanniae Radix Preparata (熟地黃), and 4 nyang each of Poria Sclerotium (白茯 苓) and Psoraleae Semen (破古紙). Grind these well into powder. Add wine and decoct;
mix it with prepared rice starch and make pills, or prepare melted Cervi Cornus Colla (鹿角 膠) in wine to mix the medicines with and make pills to a size of the seed of the royal foxglove tree. Take 50 pills at a time with ginger and salt juice. Long time ago in the Shu state of China, an old man who sold this medicine in the market said “it lengthens life to 380 years.“ All the time he sang, “If one does not hold the coccyx, the water in the vast ocean will dry, and the ninth cinnabar will be useless. Only the bead on top of the head of the spotted dragon could save the blood below CV18.“ Only the person who had heard this Tao learned this formula, and the old man transformed himself into a white crane and flew away; no one has heard from him since.[B172] F7. Ginseng Stabilize the Root Pill 1. It is also called a Scutellaria and Coptis Formula. The heart of a human stores blood and the kidney stores essence. The person‘s hair and beard do not grey, the face does not grow old, and one lives long if essence-blood is full. There is no other medicine that tonifies and nurtures other than Rehmanniae Radix Crudus (生地黃) and Rehmanniae Radix et Rhizoma Preparata (熟地黃). However, people only know how to eat them; they do not know that Liriopis Tuber (麥門冬) and Asparagi Tuber (天門冬) are the ones leading other herbs. Rehmanniae Radix Crudus (生地黃) makes blood and moves to where Liriopis Tuber (麥門冬) makes blood, and Rehmanniae Radix et Rhizoma Preparata (熟地 黃) tonifies essence and moves to where Asparagi Tuber (天門冬) makes essence. Four herbs interact with one another; Ginseng Radix (人蔘) opens up the way for heart qi to flow well. Prepare 2 nyang each of Asparagi Tuber (天門冬) (removal of the core and soaked in ginger juice for 2 days and in wine for 2 days), Liriopis Tuber (麥門冬) (removal of the core and soaked in wine for 2 days and in rice-washed water for 2 days), Rehmanniae Radix Crudus (生地黃) and Rehmanniae Radix et Rhizoma Preparata (熟地黃) (soaked in wine together). Grind these on a grinding stone or pound them, and melt the mixture in a decoction of Armeniacae Semen, and filter it to remove sediment. Grind them again, and in a clean state take the sediment from the mixture. Throw away the water above and dry the medicine under the sunlight. Add 1 nyang of Ginseng Radix (人蔘) powder, and mix it with boiled honey; make pills to a size of the seed of the royal foxglove tree. Take 50~70 pills a day with warm wine or salt water. Avoid radish, green onion, and garlic.[B099] F8. Black Cuscutae Seed Pill to Stabilize the Root 1. Treats diseases like the previous prescription. Prepare Cuscutae Semen ( 絲子) (stirbaked with wine), Rehmanniae Radix Crudus (生地黃) and Rehmanniae Radix et Rhizoma Preparata (熟地黃) (soaked in wine together and dried under the fire), 4 nyang of Asparagi Tuber (天門冬) and Liriopis Tuber (麥門冬) (soaked in wine together and core removed), Schisandrae Fructus (五味子), Hoelen cum Radix (茯神), 3 nyang of Dioscoreae Rhizoma (山藥) (mildly stir-fried), 2 nyang of Nelumbinis Semen (蓮肉), Ginseng Radix (人蔘), and Lycii Fructus (枸杞子). Mix these together and grind into powder, mix with honey, and make pills to a size of the seed of the royal foxglove tree. Take 80~90 pills at a time with
warm wine or salt water.[B104] F9. Stabilize the Root Wine 1. Tonifies deficiencies, ensures a long life, blackens the beard and hair, and makes the face beautiful again. Prepare 2 nyang of Rehmanniae Radix, Rehmanniae Radix Preparata (熟 地黃), Asparagi Tuber (天門冬) and Liriopis Tuber (麥門冬) (together cores removed), and Poria Sclerotium (白茯苓), and 1 nyang of Ginseng Radix (人蔘). Cut the herbs and soak for three days in a porcelain pot with 10 bottles of wine of good quality. Decoct the mixture afterwards over medium heat for 2~4 hours and drink 3~5 cups on an empty stomach. [B094] F10. Wine for Black Hair 1. Treats diseases like the previous prescription. Prepare 3 mal of Setariae Semen (黃米), 8 nyang of Liriopis Tuber (麥門冬), 4 nyang of Rehmanniae Radix Crudus (生地黃) and Polygoni Multiflori Radix (何首烏), 2 nyang of Asparagi Tuber (天門冬), Rehmanniae Radix Preparata (熟地黃), Lycii Fructus (枸杞子), Achyranthis Radix (牛膝), and Angelica Gigantis Radix (當歸), and 1 nyang of Ginseng Radix (人蔘). Grind these herbs into powder, put it in a good leaven, mix it with rice, and brew wine in the usual way of making wine. When the wine matures, press to extract clean rice wine, and drink 1~2 cups in the early morning everyday, and get mildly drunk. Avoid soju (Korean vodka distilled from rice), radish, green onion, garlic, and beef. Setariae Semen (黃米) is glutinous rice that resembles Panicis Semen Glutinosa (粘黍), and the color is yellow.[B182] 27. Simple Prescriptions 1. A simple prescription is medicine with a single herb in the form of a pill, powder, or decoction. Take 2 don if it is taken in the form of a pill, and take 5 don if it is taken in decoction. 2. There are 23 kinds in total. F1. Polygonati Rhizoma [주석-5] 층층갈고리둥굴레의 뿌리 : 동의보감에서는 죽대의 뿌리라고 되어 있으나, 죽대는 잎이 마주나 지 않고 어긋난다. 둥굴레 계통에서 마주나는 것(둘러나는 것을 포함)은 층층둥굴레와 낚시둥굴레가 있 다. 1. If one takes this for a long time, the body feels lighter, the face gets younger, and the person does not get old and does not get hungry. The root, stem, flower, and seed are all edible. Take the root, wash away the bitter taste in cold water, use the Nine method, which is a process of steaming and drying for nine cycles; also dry it in the shade, pound it into powder, and mix it in clean water everyday to take. Do not eat with Mume Fructus.[B045] F2. Acori Gramineri Rhizoma 1. It makes the body feel lighter, keeps one young and ensures a long life. Soak the root in
rice-washed water for one night and dry it under the sun, and grind it into powder. Add porridge of glutinous rice and boiled honey to mix it and make pills to a size of the seed of the foxglove tree. Take it anytime with wine or porridge; take 30 pills in the morning and 20 pills in the evening.[B045] 2. The method of making Acori Gramineri Rhizoma (石菖蒲) wine is as follows: Add 5 mal of glutinous rice to the juice of root of Acori Gramineri Rhizoma (石菖蒲). Steam it and add 5 geun of soft yeast and mix it well. Ferment it in the usual way of making wine and let it sink. When the water floating above is taken for a long time, it enables one to have a thoroughly bright spirit and ensures a long life.[B146] F3. Chrysanthemi Flos 1. It makes the body feel lighter, keeps one young, and ensures a long life. All of the sprouts, leaves, roots, and flowers are all edible. Dry the herb in the shade, pound it into powder, and take it with wine or make pills with honey and take it for a long time.[B045] 2. The method of making Chrysanthemi Flos wine is as follows: Add 1 seom of water to 5 doe of Chrysanthemi Flos, Rehmanniae Radix Crudus (生地黃), and Lycii Radicis Cortex (地骨 皮) and decoct until the mixture decreases to about 5 mal, then add 5 mal of glutinous rice and steam again. When the mixture seems cooked, add soft yeast and mix well, and put it in a jar. When the wine is feremented, let it sink and take the top layer of water, and warm it before taking. It makes the sinews and bones strong, tonifies the bone marrow, and makes life longer. White ones are more effective.[B146] F4. Asparagi Tuber 1. When taken for a long time, it makes the body feel lighter, keeps one young, and ensures a long life. Dig the root and remove the peel and core, pound it into powder and mix it with wine before taking. Also, pound the raw one and extract the juice, boil down into an ointment and mix 1~2 spoonfuls of ointment with wine. Ganshi from the area of Taiyuan during Han Dynasty took Asparagi Tuber (天門冬) and lived 300 years.[B045] 2. The method of making Asparagi Tuber (天門冬) wine is as follows: dig the root, pound it and extract 2 mal of juice, add 2 mal of glutinous rice and mix it with yeast and ferment it in the usual way of fermenting wine. Drink the clear fluid. Also, dried Asparagi Tuber (天門冬) can be grinded to make wine. Do not take it with carp.[B146] F5. Rehmanniae Radix Crudus 1. When taken for a long time, it keeps one young and ensures a long life. Dig the roots, wash them, and pound it to extract the juice. Boil down the juice, add honey, and boil down again; make pills to a size of the seed of the foxglove tree. Take 30 pills a day with wine, 3 times a day on an empty stomach. Avoid green onion, onion, and radish when taking the medicine and do not put it in a steel dish.[B045] 2. The method of making Rehmanniae Radix Crudus (生地黃) wine is as follows: add 1 mal of glutinous rice that had been washed 100 times and 3 geun of Rehmanniae Radix
Crudus (生地黃) that has been cut into thin pieces. Steam them together, mix it in white yeast, and ferment the mixture; drink the clear fluid.[B146] F6. Atractylodis Rhizoma 1. When taken for a long time in the form of decoction or powder, it makes the body feel lighter and ensures a long life. It is also called “the essence of the mountains“. It is said in the Shennong‘s Materia Medica (神農藥經): “One must always take ‘the essence of the mountains‘ to live long.“ Dig the root and soak it in rice-washed water. Remove the black peel. Stir-fry and pound 1 geun to make into powder and add 8 nyang of steamed Poria Sclerotium (白茯苓), mix it with honey, and make into pills. Also, extract the juice and decoct to take with wine or boil down to make into pills. Avoid peaches, plums, meat of the sparrow, clams, green onions, and radishes when taking this medicine.[B045] 2. When one takes an Immortals‘ Atractylodes Decoction (仙朮湯), it ensures a long life, makes the sight better, face younger, body lighter, and keeps one young. Grind 19.2 nyang of Atractylodis Rhizoma (蒼朮), 6 doe of Zizyphi Fructus, 2.4 nyang of Armeniacae Semen, 5 don of Zingiberis Rhizoma (wrapped in paper and roasted), 5 nyang of Glycyrrhizae Radix (甘草) (roasted), and 10 nyang of Bovis Omasum (白鹽). Mix every 2 don of these herbs with boiled water and drink carefully on an empty stomach.[B133] F7. Cuscutae Semen 1. When taken for a long time, it makes the sight better, the body lighter, and ensures a long life. Soak in wine, dry under the sun, and steam; repeat this process 9 times. Pound this into powder and mix 2 don of the powder in warm wine twice a day to drink on an empty stomach.[B045] F8. Multae Flores 1. Used in all kinds of diseases and enables one to become a hermit. Collect all kinds of flowers from the forest, dry them in the shade, and pound them into powder. Mix the powder in wine to drink. Also, decoct the mixture of flowers to make wine.[B045] F9. Polygoni Multiflori Radix 1. When taken for a long time, it blackens the hair, tonifies the essence and marrow, ensures a long life and keeps one young. Avoid green onions, garlic, radishes, and fish without scales. Do not keep in a steel dish.[B045] 2. Soak the roots in rice-washed water, remove the peels and cut to thin pieces. Soak well in black bean juice and dry under the shade well. Mix it again with licorice juice and dry under the sun, then pound it into powder. Mix 2 don of powder in wine to take. Also, making pills with honey is possible. 3. Pills made with this herb lengthen life. Soak 1 geun of Polygoni Multiflori Radix (何首烏) in rice-washed water and dry it under the sun. Cut into thin pieces. Mix the pieces with milk of a mother who just gave birth to a first child and dry under the sun once or twice. Pound it into powder, mix the powder with jujube, and make pills to a size of the seed of the
foxglove tree. Take 20 pills at first, increase the dose to 10 more pills every day, but do not exceed 100 pills. Take the pills with warm wine or salty water on an empty stomach. One must not take only this unless one is yang-deficient.[B146] F10. Terebinthinae Oleum 1. When taken for a long time, it makes the body feel lighter, keeps one young, and ensures a long life. The method of preparing pine resin is as follows: boil 7 geun of resin with 1 seom of lye of mulberry tree three times. Put this in cold water to harden and boil again. Repeat this procedure 10 times and it will turn white. Pound the processed resin and sift well, mix it with strong rice wine and honey and mix it to turn like yeot (Korean hard taffy). Grind it again and take 3 don each time with wine. Taking it with porridge is also possible. Taking it with warm water with the powder of stir-fried beans is even better.[B055] 2. The instructions of eating pine leaves are as follows. Slice collected leaves thinly, and grind once more to take 3 don with alcohol. It is also good with rice gruel. It is better to mix in warm water after pounding with black-roasted beans. [B055] F11. Sophorae Fructus 1. When taken for a long time, it makes the sight better, blackens the hair, and ensures a long life. The locust tree is the essence of the imaginary star. On the day of first Sa in lunar October, take the fruit and eat; this treats all kinds of diseases and ensures a long life. [B045] 2. The pills of Sophorae Fructus, called Goedamhwan make the sight better, blacken the hair, make teeth healthy, and ensure a long life. On the day of first Sa in lunar October, take the fruit and put it in a pottery jar, and seal the opening with salty soil. Bury the jar 3 gil deep under a wall in the shade, and take it out on the eighth day of December. Remove the peels and there will be black seeds; put the seeds inside the gallbladder of a cow and hang it in a high place to dry in the shade. Get it on a clear day of the next year. Swallow 1 pill on an empty stomach with boiled water and increase 1 pill each day. Take one more pill until 15 pills are taken at a time; from 15 pills, decrease 1 pill each day instead, and when the amount reaches 1 pill, start again to do the same process.[B146 F12. Thujae Orientalis Folium 1. When taken for a long time, it treats all kinds of diseases and ensures a long life. Get the leaves, dry them, and pound into powder; make pills with honey to the size of azuki beans and take 81 pills each time with wine. When taken for one year, the lifespan is increased by ten years; when taken for two years, the lifespan is increased by twenty years. Avoid all kinds of meat and the five spicy foods.[B045] 2. The tea of this herb can be made by collecting leaves facing east, steaming them with rice, washing them many times, and drying in the shade. Boil the tea leaves and drink the tea everyday.[B146] F13. Lycii Fructus 1. When taken for a long time it makes the body feel lighter, keeps one young, saves one from feeling too hot or too cold, and ensures a long life. Lycii Fructus (枸杞子) must be
used for the stem and peels; Lycii Radicis Cortex (地骨皮) must be used for the root and peels; Lycii Fructus (枸杞子) must be used for the red fruit. The leaves of Lycii Fructus (枸 杞子) have similar effects, so all of the root, stem, leaves, and fruit can be used for medication. Young leaves can be used in a soup or made into salad. The peels and fruit may be grinded and made into pills with honey for everyday usage or it may be soaked in wine for use. 2. The salve named Gold Core Decoction (金髓 ) is made by soaking red ripe Lycii Fructus (枸杞子) in wine for 2 months and sifting them to be pounded, and strained again in linen cloth. The sediment is removed and the strained juice is mixed with the wine used in the previous step and boiled down in a silver or stone dish. Take 2 tablespoonfuls each time with warm wine twice a day. When taken for a long time, it enables one to become a hermit.[B045] F14. Poria Sclerotium 1. When taken for a long time, one does not feel hungry, life is lengthened, and one does not get old. Mix Poria Sclerotium (白茯苓) with white Chrysanthemi Flos or Atractylodis Rhizoma Alba (白朮). Make pills or powder with the mixture and take it anytime. Also, remove the peels and soak in wine for 15 days, sift it, and pound into powder. Take three don each time, mixed in water, three times a day. When taken for a long time, it ensures a long life, keeps one young, and makes the face look young.[B045] F15. Acanthopanacis Cortex 1. When taken for a long time, it makes the body feel lighter and keeps one young. Decoct the root and the stem and make wine in the usual way. It mainly tonifies the body. It can be boiled and taken instead of tea. There are countlessly many men in the world who drank wine or the powder of Acanthopanacis Cortex and lived long.[B045] F16. Mori Fructus 1. When taken for a long time, it blackens the hair and keeps one young. Collect the black ripe ones and dry under the sun. Pound into powder. Make pills with honey and take the medicine for a long time. Also, it is usually made into wine. The main effect is tonification. [B045] F17. Nelumbinis Semen 1. When taken for a long time, it makes the body feel lighter, keeps one young, and makes one not hungry. Remove the peel and core and pound into powder, and take it with porridge or rice. The longer it is taken, the better the body gets. Also, pound into powder and take 2 don with wine or porridge. When taken for a long time, it ensures a long life. [B045] F18. Euryales Semen 1. It is the fruit of the thorn lotus. When taken for a long time, one feels the body lighter, does not feel hunger, does not get old, and eventually becomes a hermit. It is said in the
Immortals‘ Formulas (仙方) that it is good when it is taken with Nelumbinis Semen (蓮肉). It has a great effect even when it is taken in powder form. It extends one‘s lifespan. 2. The porridge of Euryales Semen ( 實) is made of a mixture of 1 hop of nonglutinous rice and 2 hop of Euryales Semen ( 實) powder. When this is taken on an empty stomach, it adds essence-qi, and makes hearing and vision better. It also keeps one young.[B045] F19. Pinii Koraiensis Semen / pine nut 1. When taken for a long time, it makes the body feel lighter, ensures a long life, makes one not feel hungry, and keeps one young. It is best to take it as porridge all the time.[B045] F20. Sesami Semen 1. It refers to black sesame. When taken for a long time, it makes the body feel lighter, keeps one young, enables the person to endure hunger and thirst, and ensures a long life. Also known as Geoseung (巨勝: the best grain). The pill that is the mixture of 1 doe of honey and 1 doe of Sesami Semen is called Calm Spirit Pill (靜神丸). Also, use the Nine method, which is a process of steaming and drying for nine cycles, and stir-fry until it is fragrant and pound into powder. Mix the powder with honey and make pills in the size of a bullet. Take one pill at a time with wine. Do not take with poisonous fish or raw vegetables. It ensures a long life when taken for a long time. 2. A woman in the Lu state ate black sesame raw and ate Atractylodis Rhizoma (蒼朮) as food, and stopped eating other food. She lived more than 80 years, was still very young and healthy, and walked 300 li a day. 3. Process Sesami Semen, Glycines Macis Semen (大豆), Zizyphi Fructus using the Nine method, and take it; this will make life longer and one may do away with other foods. [B045] F21. Brassicae Rapae Semen 1. When taken for a long time, one can live long with the help of grains. Process this using the Nine methods and pound into powder. Take 2 don of powder twice a day with water. [B045] F22. Hominis Lac 1. It tonifies the five viscera, fattens and whitens the person, and brightens. Put this in a silver dish and boil for a short while, and take it in the early morning while hot. When drinking, hold the nostrils with the hand and push the lips to touch the teeth. Let the milk and saliva get mixed. After drinking once, breathe; let qi be inhaled through the nose to the brain and slowly swallow the milk. 35 times is one cycle. It is very good to take for a long time. 2. A man named Zhangcang in the Han dynasty drank this milk all the time and lived past 100 years. He was corpulent and light in color like a bottle gourd.[B045][B104] F23. Oryzae Ptisanari
1. When one takes this in early morning, the chest is cleared and stomach is tonified. Fluid and humor are created and one feels fresh during the whole day; the tonifying effect is great. Using the late variety of nonglutinous rice, boil well to make into porridge.[B146] 28. Methods of Making the Wondrous Pillow 1. Long time ago there lived an old man. Wudi of the Han dynasty, traveling east, met the old man weeding a field. There were several chunks of white sparkles coming from the old man‘s back. Wudi (武帝) curiously asked him if he trained himself in the Tao. The old man answered: “Long time ago when I was 85 years old, I got weak and was about to die with white hair and sparse teeth. A hermit told me how to do away with grains, eat jujube and water, and how to make the wondrous pillow. 32 kinds of herbs were used in the pillow. 24 of them correspond to the 24 divisions of the year, and 8 of them pertain to poison and correspond to the eight winds. Using the pillow, I got younger, my hair turned black, teeth regrew, and I could walk 300 li a day. Now I am 180 years old. With longing for my offspring, but I could not leave the secular world, and so I started eating grains again. It has been 20 years since. However, with the help of the wondrous pillow I do not age. In Wudi (武帝)‘s eyes, the old man‘s face looked only 50. Neighbors all told him that the old man was 180 years old. Wudi (武帝) followed the method and made the wondrous pillow but could not do away with grains or drink only water. 2. Cut an arborvitae tree in the mountain on May 5th or July 7th and make a pillow from it. The length is one ja two chon, and the height is 4 chon; empty the insides until there is space for one mal two doe. Also, make a top lid that is two pun thick from the red center of the arborvitae tree; the top must fit the pillow perfectly. Make 40 pores in the top in size of a millet in three rows, which makes 120 pores in total. 3. Prepare Cnidii Rhizoma (川芎), Angelica Gigantis Radix (當歸), Angelicae Dahuricae Radix (白芷), Magnoliae Flos (辛夷), Asari Forbesii Herba (杜
), Atractylodis Rhizoma Alba (白
朮), Angelicae Tenuissimae Radix (藁本), Magnoliae Sieboldii Flos (木蘭), Zanthoxyli Pericarpium (川椒), Cinnamomi Cortex (桂皮), Zingiberis Rhizoma (乾薑), Saposhnikoviae Radix (防風), Ginseng Radix (人參), Platycodonis Radix (桔
), Poria Sclerotium (白茯苓),
Viticis Fructus (荊實), Cistanchis Herba (肉蓗蓉), Cardui Crispi Herba seu Radix (飛廉), Thujae Semen (柏子仁), Coicis Semen (薏苡仁), Farfarae Flos (款冬花), Cynanchi Radix (白薇), Zanthoxyli Pericarpium (川椒), and sprout of Cnidium officinale Makion ( 蕪). These 24 herbs correspond to the 24 subdivided seasons in a year. There are eight toxic herbs that correspond to eight winds (八風), which are Aconiti Tuber (烏頭), Aconiti Lateralis Radix Preparata (附子), Veratri Rhizoma et Radix (藜蘆), Gleditsiae Spina (皂角), and Natrii Sulfas ( 硝), Alumen (礬石), Pinelliae Tuber (半夏), and Asiasari Radix et Rhizoma (細辛). Prepare 1 nyang of these 32 herbs and cut them. Fill the inside of the pillow with the toxic herbs on top, and make the cover of the pillow with hemp cloth. Sleep with this pillow and the face will shine after a hundred days. After a year, the disease in the body will heal one by one and the body will become fragrant. After four years, the white hair will turn black, teeth will regrow, and eyes and ears will become good again. The
mysterious secret prescription is not passed down unless the receiver is a good man. Wudi (武帝) asked Dongfangshuo (東方朔), and he answered “Long time ago, Nulian (女 廉) passed it on to Yuqing (玉靑), Yuqing (玉靑) passed it on to Guangchengzi (廣成子), and Guangchengzi (廣成子) passed it on to Huangdi (黃帝). Recently Taoist Master (穀城 道士, Gucheng daoshi) Chunyugong (淳于公), used this herb pillow and his hair remained black after 100 years. Diseases invade the body through the yang meridian, so the pillow protects the body from wind pathogens. This is a very obvious principle. Also, eventhough the pillow cover is made of hemp cloth, the pillow must be put in a leather sac during the day and put out only when sleeping.“ Wudi (武帝) granted the old man one pil of silk, but the old man did not accept this and said “the relationship of the emperor and the official is like that of a parent and child. The child hears the Tao and tells what they heard to their parents; therefore it is not natural to receive prizes. Also, I am not one who sells the Tao; I am only telling this to you because you like the right and benevolent act.“ Hearing this, Wudi (帝) granted many herbs again as prizes.[B199] [주석-6] 芎芎 : 남산당 영인본에서는 ‘川芎’으로 수정하였다. 29. Training the Umbilicus 1. This is the Live Long and Extend Longevity Elixir which Pengzu applied to himself to strengthen yang and make the fundamental origin healthy. Details are found in the chapter Umbilicus. 30. The Secret Recipe to Fume the Umbilicus 1. Treats all kinds of diseases, protects life, and ensures a long life. Details are found in the chapter on Umbilicus. 31. Moxibustion Treatment on the Umbilicus 1. An old man‘s face looked like that of a child. It was because he applied moxibustion made up of the excretion of a rat on his umbilicus once every year.[B034] 2. A man named Hanyong who worked at the palace during the Ming Dynasty conquered the land named Datengxia and captured one enemy. He was very healthy even past the age of 100. When asked for the secret of his health, he said, “I easily got sick when I was young, but when I started to apply moxibustion on my umbilicus every year I became healthy.“[B051] 2. Appendix : Supporting the Elderly 1. Aging Results from the Decline of Blood 1. There is a seed of pulsation the size of the tip of a chopstick in the white film between the two kidneys. This induces changes, warms up the triple energizers while circulating the body, and digests the food. Outside it protects the body from the six pathogens, and inside it controls all kinds of thoughts. It does not stop night and day. As a person ages, the essence and blood are all consumed so the seven orificies do not function normally: one does not tear when crying but tears when laughing, has a runny nose with a lot of thick
discharge, and has ringing ears with the sound of the shrill of cicadas. One‘s mouth dries when eating but drools when sleeping, urine spontaneously leaks at times, and has constipation or diarrhea. One tends to doze off during the day but is sleepless at night; these are the symptoms of an aged person.[B146] 2. Treatments for Diseases in the Aged 1. An old person must not be treated with bitter or cold herbs, or treated by promoting sweating, vomiting, or purgation. Only the medicine with mild character can be used for treatment. 2. Short and scanty urine in the aged is a sign that a disease is in progression. A Disease Prevention Longevity Decoction must be used in this case. If one is weak after having been sick, a Modified White Atractylodes Pill should be prescribed. Frequent urination should be prescribed with Kidney Qi Pill without Alismatis Rhizoma (澤瀉) and addition of Hoelen cum Radix (茯神) and Alpiniae Oxyphyllae Fructus (益智仁) [The composition is described in the chapter Deficiency Vexation]. If the excretion is dry, use Dredge the Wind and Smooth Qi Pill and Perilla and Ephedra Porridge [The composition is described in the chapter Feces]. In the case of phlegm disease, Six Gentlemen Decoction [The composition is described in the chapter Phlegm]. and Three Seeds Support Parents Decoction [The composition is described in the chapter Cough]․ Mild Laxative Pill or Double kidneys Powder [The composition is described in the chapter Phlegm] should be prescribed.[B146] 3. Protection and Nurturing for the Aged 1. For a person who is always worn out and tired, medicine for nurturing and tonification must be used, and porridge must be taken for care. In such case, a Tonify the Center to Augment the qi Decoction. Extraordinary Result Powder [The composition is described in the chapter Internal Damage] and Guarding Life Decoction and Stabilize the True Pill [The composition is described in the chapter Deficiency Vexation] must be used. Also, medicines from the Chapter on Medicines for Nurturing the Original Vitality (養性延年藥 ) can be chosen. It is best to take milk from humans or milk.[B146] F1. Disease Prevention Longevity Decoction 1. It treats short and scanty urination. Prepare 1 don of Ginseng Radix (人蔘) and Atractylodis Rhizoma Alba (白朮), 7 pun of Achyranthis Radix (牛膝) and Paeoniae Radix Alba (白芍藥), 5 pun of Citrus Unshius Pericarpium, Poria Sclerotium (白茯苓), Crataegi Fructus, Angelica Gigantis Radix (當歸), and Glycyrrhizae Radix (甘草). Cut these herbs and decoct with 3 pieces of Zingiberis Rhizoma Crudus and drink often. Add Cnidii Rhizoma (川芎) in spring, Scutellariae Radix and Liriopis Tuber (麥門冬) in summer, and twice the amount of Angelica Gigantis Radix (當歸) and Zingiberis Rhizoma Crudus in autumn and winter. Stop taking the medicine if the urination returns to normal. This medicine is the best solution for keeping the health of the aged.[B146] F2. Modified White Atractylodes Pill 1.
It tonifies a weak old man. Prepare 7 pun of Ginseng Radix (人蔘), Atractylodis Rhizoma Alba (白朮), and Poria Sclerotium (白茯苓), 5 pun of Citrus Unshius Pericarpium, Agastachis Herba, and Puerariae Radix, and 3 pun of Aucklandiae Radix (木香), Zingiberis Rhizoma (乾薑) (dried form of Zingiberis Rhizoma Crudus (生薑) with peels on), and Glycyrrhizae Radix (甘草). Cut these herbs, decoct, and drink often any time.[B054] F3. Taking Human Milk Method 1. Boil two cups of milk from a woman without diseases in a bowl made out of silver or stone and drink at once. Drink once every morning around 4 am.[B126] F4. Bovine Milk Porridge 1. Mix 1 doe of milk with a small amount of well-ground rice, and make them into porridge. Especially the aged should take it often.[B126] 3. Essence 1. Essence Is the Basis of the Human Body 1. In the Divine Pivot (靈樞), it is said that: “The spirit of two people join to form a new shape. What is always made before the body is formed is called essence. “Essence is the fundamental substance of the body. It is also said that: “The fluid and humor from the five grains are combined to make oil which seeps into the holes of the bones, fills up the bone marrow and the brain, and flows into the groins. When the balance between yin and yang is broken, semen leaks out to the genitals. Too much leaking out causes a deficiency, which leads to pain in the thoracic and lumbar regions, and a sore feeling in the shins. “Also, it is said: “Bone marrow is what fills the insides of the bones and the brain is the sea of bone marrow. When the sea of bone marrow is deficient, there is dizziness, ringing in the ears, soreness in the shins, and blurred vision.“ 2. Essence Is the Ultimate Treasure 1. Essence refers to the extremely good. The essence is of the most treasurable in a person, and the amount is very small. There is 1 doe 6 hop in total inside the body, and this is the amount before one starts letting the semen out of the body at the age of 16, and it weighs 1 geun. If it is all gathered to fill up, it totals up to 3 doe, but it becomes even less than 1 doe if one uses up and spends too much. Essence and qi raise one another, so when essence is filled when qi is gathered, qi becomes strong if essence is abundant. The essence of everyday food makes up the essence, which is why the character “精“ is made up of the parts meaning rice (米) and blue (靑). The essence is let out when one turns 16; one loses one-half hop at one intercourse. The essence is depleted soon if one only lets out and does not refill, and the body easily becomes worn out. Therefore, the essence is wasted if one does not control one‘s desire; qi becomes weak if the essence is worn out and diseases follow. The body will be in danger. Oh, the essence! It is the treasure of our body![B171] 2. It is said as follows in the Immortals‘ Writings (仙書), “Essence is considered a treasure in
the Tao of yin-yang. When it is protected carefully, one will age slowly. In the Songs for the Classics (經頌) it says: “Essence is treasured in the Tao, and one should be covert when protecting his treasure. Given to other, a child will be born, and when kept within oneself, it will extend one‘s lifespan. Why would one waste it when it is not even enough to make children? One would get old and lessen the lifespan if one does not realize how much is thrown away. It is destiny that it should be kept as a treasure, the body that must be saved, and essence that must be considered important. One‘s eyes get dizzy and loses sparkle when liver essence is not enough. The flesh gets thinner when lung essence is not enough. Kidney qi decreases when kidney essence is not enough. One‘s teeth become bare and hair falls out when spleen essence is not enough. Diseases occur and eventually death follows if the true essence is all used up.“ 3. Xiang Chuanweng said: “Essence engenders qi and qi engenders spirit. It nurtures and protects the body; there is nothing more important than this essence. A person who cares for one‘s health must value essence first of all. qi gets healthy if there is enough essence, and the spirit is full if qi is healthy, and the body becomes healthy if the spirit is full. Fewer diseases follow if the body is healthy. Inside the five viscera become replete and outside the skin gets rich; the face glows, the eyes and ears get brighter, and one gets healthier as one ages.“ 4. It is said in the Scripture of the Yellow Court (黃庭經): “One is able to live long only when the essence is not let out for leakage; one must treasure it dearly and value it.“ 3. There Is Essence with the Five Viscera 1. It is said in the Classic of Difficult Issues (難經): “The heart can store 3 hop of essence juice, the spleen contains 0.5 geun of dispersed oil, and the gallbladder can store 3 hop of essence juice.“ 2. It is said in the Inner Classic (內經): “The kidneys are in charge of Water and receive the essence of the five viscera and six bowels for storage.“ In the Annotation it says: “The kidneys are where the essence is gathered and controlled; they are not, however, the only organ with essence inside.“ 3. All the five viscera store essence, but it does not remain in the stored place. It stays in the blood in an unrecognizable form when a person is not interacting with another person. However, when the person interacts with another person and desire peaks, blood transforms to essence in the life gate, and leaks out. Therefore, the essence from a person is kept in a bowl with a little amount of salt and wine for one night and put outside, it will transform back to blood.“[B053] 4. Diagnosis by Pulse Taking 1. It is said in the Classic of the Pulse (脈經); “If a man has a faint, weak and rough pulse and is childless, it is because his essence qi is watery and cold.“ 2. It is said in the Rhymes for the Pulse (脈訣); “When essence is leaked to the urine and the urine is murky, it is manifested in the cubit pulse. When the cubit pulse is bound, hollow, stirred, and tight, there is no doubt that the essence is leaking to cause murky urine.“
3. Also, “A rough pulse means the lack of essence-blood, and when a man‘s pulse is rough such a symptom is called an injury of the essence.“ Also, “The rough pulse implies depletion of essence and drying of blood.“ 4. It is said in the Medical Mirror of Past and Present (醫鑑): “The essence is harmed when the pulse is faint and rough.“ 5. Essence Should Be Secured Thoroughly 1. It is said in the Inner Classic (內經): “The keypoint of yin-yang is that yin is strong only when yang is well protected. This is why yin qi is said to have collapsed when yang is too active. When yin is harmonized and yang is secured, essence-spirit is in control; when yin and yang are separated the essence-qi collapses.“ In the Annotation it says, “The keypoint of the yin-yang interaction is that yang should be secured and not let out easily. If it is well protected and kept from moving too much, the vital qi gets strong, which leads to longer life, and this is the way of the wise. If yang is too active that it is not secured well, yin is abandoned to wander. This leads to the collapse of essence qi, and if yin is harmonized and yang is well protected, the essence-spirit gets better day by day.“ 2. One must take a Golden Lock Think of Immortals Elixir, Great Phoenix Marrow Elixir, Secret Genuine Pill, Jade Dew Pill or Golden Lock Elixir to keep essence well protected. F1. Golden Lock Think of Immortals Elixir 1. It treats weak essence qi. Grind the same amounts of Nelumbinis Stamen (蓮花蘂), Nelumbinis Semen (蓮肉), and Euryales Semen ( 實). Mix the powder with ointment made of boiled down Rosae Laevigatae Fructus (金櫻子). Make pills to a size of the seed of the royal foxglove tree. Take 30 pills with salty water on an empty stomach. Take it for a month then the essence will not leak any more. If it is taken for a long time, the essencespirit is kept and one will become a hermit living on earth.[B146] F2. Great Phoenix Marrow Elixir 1. It treats overactiveness of the heart Fire and lack of kidney Water. If there is desire in one‘s mind it shakes the heart easily and passes on to other parts of the body. Prepare 2 nyang of Phellodendri Cortex (黃柏) (stir-fried), 1 nyang of Amomi Fructus (砂仁), 5 don of Glycyrrhizae Radix (甘草), 2.5 don each of Pinelliae Tuber (半夏) (stir-fried), Polyporus (猪 苓), Poria Sclerotium (白茯苓), red Nelumbinis Stamen (蓮花蘂) (stir-fried), and Alpiniae Oxyphyllae Fructus (益智仁) (stir-fried). Grind all the herbs, mix with salt water, and make into pills to a size of the seed of the royal foxglove tree. Take 50 or 70 pills with porridge of sticky rice on an empty stomach.[P20] 2. It is also called Seal the Marrow Elixir. F3. Secret Genuine Pil 1. It is also called a Secret Formula Elixir. It treats symptoms due to unfirm essence-qi.
Prepare 1 nyang of white Fossilia Ossis Mastodii (龍骨) (grinded separately), 5 pieces of large Terminaliae Cortex (訶子皮), 5 don of Cinnabaris (朱砂) [1pun is covered on the outside], and 5 don of Amomi Fructus (砂仁). Grind these herbs into powder, mix with starch made of glutinous rice, and make pills to a size of a green bean. Cover the pills with Cinnabaris (朱砂). Take 2 pills at a time with wine with salt on an empty stomach, and take 3 pills before going to sleep with cold water. Do not take too many or semen will not be emitted at all.[P10] F4. Jade Dew Pill 1. Prepare 3 nyang each of White Fossilia Ossis Mastodii (龍骨) (processed by the Nine method), Cuscutae Semen ( 絲子) (processed with wine) and Allii Tuberosi Semen (韭子) (stir-fried on a roof tile). Grind these and knead with honey. Make pills to a size of the seed of the royal foxglove tree. Take ten pills each time with salt water. Avoid sexual intercourse when taking it for the first time.[B101] F5. Golden Lock Elixir 1. Prepare 5 nyang of Cistanchis Herba (肉 蓉) (soaked in wine and pounded into a salve), 4 nyang of Psoraleae Semen (破古紙) (mildly stir-fried), 2 nyang of Morindae Radix (巴戟) (removal of the core) and Aconiti Lateralis Radix Preparata (附子) (wrapped in moistened paper and roasted), and flesh of 20 walnuts. Grind these into powder, mix with the ointment of Cistanchis Herba (肉 蓉), and knead to pills to a size of the seed of the royal foxglove tree. Take 10 pills with salt water or warm wine. Take a Jade Dew Pill before meals and a Golden Lock Elixir after meals. After taking them for months, kidney qi would not get tired even if one is old and weak. Therefore, one is able to store the essence forever. To emit semen, one must drink water boiled with 1 hop of Plantaginis Semen (車前 子). It has mysterious effects.[B101] 6. Control Desire to Store Essence 1. It is said in the Inner Classic (內經) that the essence is used up at the age of 64, so one must control one‘s desires. In the Essential Prescriptions Worth a Thousand Gold for Emergencies (千金方) it introduces a phrase from the Classic of the Pure Girl on Coitus (素女經) which says: “Protect and never let go of the essence at the age of 60; the desire must be controlled. If one does not control what must be controlled and does not stop what must be stopped, the life would be lost. It is like inviting disaster on one‘s own will.“[B034] 2. One tends to act haplessly before the age of 40 and suddenly realizes the lack of energy and strength after 40. Many diseases occur like a swarm of bees after strength weakens, and they get worse until there is no way to be saved if they are not treated for a long time. A person who does not have intercourse for many days and still remains in peace after turning 60 is a person who is able to protect oneself very well. Also, it is said that: “One must control and stop even if desire occurs suddenly; one would harm oneself if one lets one‘s mind loose and does whatever the mind leads. If one stops once, it would be same
as putting out the flame of desire and saving oil. If one does not control oneself and emits semen by following desires, it is the same as adding oil when the flame on the lamp is about to go out. Why would one not prevent this?“[B020] 3. It is said in the Immortals‘ Writings (仙書): “The essence is wasted if desire overflows; one must truly save essence to live long.“ 4. Kidney Water increases itself if one sits calmly; desire disappears of itself if one lives by oneself.[B146] 5. One must use a Shrink Penis Secret Method. F1. Shrink Penis Secret Method 1. Get nine leeches regardless of size, raise them in a water bowl, take them out on July 7th, and dry them in the shade. Add Moschus (麝香) and Styrax Liquides (蘇合香), grind them into soft powder, and make knead with honey into rice-cake. Rub the center of the left sole during an erection with this and the erection will stop immediately. Rub again the next day during the erection.[B162] 7. Methods for Training Essence 1. Anyone with disease in the kidneys must follow this method. The hole in the inner kidneys are called Hyungwan (玄關, meaning the dark gate) and the hole in the external kidneys are called Binho (牝戶, external vagina). When the body of a male is not harmed from emitting genuine essence, yang qi of the external kidneys rises at the time of Ja (11:00pm~1:00am) and corresponds to the qi of universe. When the body is harmed from emitting semen, yang starts to rise more slowly; it sometimes rises at the time of Chuk (1:00am~3:00am), In (3:00am~5:00am), or Myo (5:00am~7:00am). Sometimes even worse, it does not rise at all and does not correspond to the qi of universe. The method of cultivating essence is as follows: at night the time of Ja (11:00pm~1:00am) wear clothes and sit, and rub both hands and make them very hot. With one hand cover the genitals, and with the other hand cover the umbilicus; gather the mind to the internal kidneys. When this is trained for a long time, the essence will become strong and abundant.[B053] 2. There are many people in the West (what is now middle Asia) who live long. They cover their external genital organs with their hands to warm every night, which is Another method for training essence.[B051] 8. Tonifying Essence with Tastes 1. It is said in the Inner Classic (內經): “Essence comes from grains.“ Also it is said, “Tonify with food if essence lacks.“ Anything fermented and that has a strong smell cannot make essence; only the food with a mild taste can tonify the essence. Great Plan (洪範) talks about tastes and said: “Sweetness comes from grains.“ Only the five grains among all foods have true tastes, which is why eating grains of mild taste is the best way to tonify essence. Thick juice flows to the center after boiling porridge or rice; it is the essence of rice. This juice grows essence the best, and its effects can be proved.“[B053] 9.
Nocturnal Emission Pertains to the Heart 1. Danxi said, “Storing and protecting is controlled by the kidneys and opening and flowing is controlled by the liver. The two viscera both have ministerial Fire, and the liver system and kidney system are both connected upwards to the heart. The heart is the sovereign Fire, and it reacts easily when it is stimulated. The ministerial Fire reacts when the heart reacts; essence moves when the ministerial Fire moves. Essence leaks even without intercourse when the ministerial Fire moves. This is why the wise taught to collects one‘s mind and train oneself; the meaning of the teaching is mysterious.“ 2. The heart governs essence, and the kidneys store and control essence. Essence leaks during urination when the qi of the heart and kidneys are weak that they cannot control the essence very well. This is what is called urine with semen. Leakage after seeing or hearing something is called leaking semen.[B186] 3. The foremost reason is the uncomfortable state of the sovereign Fire. The ministerial Fire moves on its own if this lasts, and the essence shakes that it cannot keep its place safely. When it gets worse, it leaks continuously at night and day. A Water and Fire Pill or Coptis Clear Heart Drink should be prescribed.[B146] F1. Water and Fire Pill 1. Prepare the same amounts of Coptidis Rhizoma (黃柏) and Anemarrhenae Rhizoma (知 母). Steam these nine times with excretion of a young child, dry under the sun nine times, and put outside for nine nights. Grind them into powder, mix with ointment of boiled down Rehmanniae Radix Crudus (生地黃) and make into pills to a size of the seed of the royal foxglove tree. Take 30~50 pills on an empty stomach.[B146] F2. Coptis Clear Heart Drink 1. It treats the pathological movement of sovereign Fire and accompanying ministerial Fire leading to the leakage of essence. Prepare the same amounts of Coptidis Rhizoma (黃柏), Rehmanniae Radix Crudus (生地黃), Angelica Gigantis Radix (當歸), Glycyrrhizae Radix (甘草), Hoelen cum Radix (茯神), Zizyphi Semen (酸棗仁), Polygalae Radix (遠志), Ginseng Radix (人蔘), and Nelumbinis Semen (蓮肉). Cut these, decoct and take 5 don at a time.[B146] 10. Dream Emission Pertains to the Heart 1. It is said in the Renzhai‘s Straight-forward Directions on Formulas (直指), “When pathogenic qi enters yin, the spirit does not remain its place. Therefore, when the heart is stimulated, one will emit semen while dreaming. There are three cases to this occasion: in a case of a young person with strong qi, a widower controlling his desire with all his will, or when one controls desires against one‘s will, the essence leaks without one‘s notice. This is the same as the overflowing of water in a bottle. Such a case happens at times, and there is no need for medication. When a person with weak heart qi is not able to control his essence, or when yang qi is not collected due to heat pathogen in the heart, the essence leaks. This is the same as the flowing water from a tilted bottle. It happens to many men,
and the symptoms are mild, so harmonizing and placid medicines should be used. When the viscera and bowels gradually get weak and the genuine foundation is harmed for a long time, the heart is not able to think well and the kidneys are not able to store essence so the essence leaks. This is the same as water leaking from a broken bottle through a crack. Such a case does not happen often, but it is very severe. Medicines that tonify greatly must be used for the cure.“ 2. Dream emissions happen not only to the weak and cold, but also to those with heat in the meridians. I once treated a patient with dream emission who felt heat in the middle of the spine. I prescribed a Pearl Powder Pill and Polyporus Pill, and his dream emissions stopped; after taking Purple Snow (紫雪), heat in the middle of the spine vanished. A Clear Heart Pill is also good in this case.[B121] 3. Dream emissions are solely related to the heart. The semen from intercourse is always stored in the kidneys under a small white membrane, but the genuine essence which is the origin of the semen is in the heart. A person dreams at night what he is longing for during the day and loses essence. A Coptis Clear Heart Drink must be prescribed.[B146] 4. Dream emission is the leakage of semen from interacting with a ghost in the dream. This happens solely from the heat, so Phellodendri Cortex (黃柏), Anemarrhenae Rhizoma (知 母), Ostreae Testa (牡蠣), and Anodontae Caro Pulvis (蛤粉) should be used. When the dream emission results from damaged qi and blood not protecting the essence well modified, an Eight Substances Decoction should be prescribed with a Euonymi Cortex Pill. [The Eight Substances Decoction is found in the chapter Deficiency Vexation]. 5. It is said in the Formulas for Universal Relief (本事), “If a young healthy person‘s semen leaks due to controlling desires, a Clear Heart Pill and Pearl Powder Pill should be prescribed.“ 6. Mr. Dae said, “Dream emissions and spermatorrhea are all symptoms of the pathological movement of the ministerial Fire. When prolonged, they turn to deficiencies but no cold symptoms appear.“ 7. It is said in the Orthodox Transmission of Medicine (正傳), “When a Pearl Powder Pill To Settle the Will is prescribed to a skinny person who has dream emissions, it is effective.“ 8. A Stabilize the True Elixir, Cervi Cornu Powder, Preserve Essence Decoction, and Angelica Powder Powder all treat dream emissions. F1. Stabilize the True Elixir 1. Treats seminal emissions and dream emissions. Prepare 2 nyang of Bombycis Ovi Periostracum, 1 nyang of Cistanchis Herba (肉 蓉), Poria Sclerotium (白茯苓), and Alpiniae Oxyphyllae Fructus (益智仁), and 5 don of Fossilia Ossis Mastodi (龍骨). Grind these into powder, knead with Cervi Cornus Colla (鹿角膠) soaked in wine and melted, and make into pills to a size of the seed of the foxglove tree. Take 30 pills at a time, on an empty stomach. Take dry food after taking the medicine for digestion of the medicine.[P11] F2.
Cervi Cornu Powder 1. It treats dream emissions due to a long-lasting deficiency. Prepare 1 nyang of Cervi Cornu (cut and grinded), Cervi Parvum Cornu (coated with condensed milk and roasted), 7.5 don of Poria Sclerotium (白茯苓), 5 don of Ginseng Radix (人蔘), Hoelen cum Radix (白茯神), Mantidis Oőtheca (桑螵
), Cnidii Rhizoma (川芎), Angelica Gigantis Radix (當歸),
Psoraleae Semen (破古紙), Fossilia Ossis Mastodii (龍骨), Allii Tuberosi Semen (韭子) (soaked in alcohol for one night and dried), and 2.5 don of Thujae Semen (柏子仁) and Glycyrrhizae Radix (甘草). Grind these into powder and decoct with 5 pieces of ginger, 2 jujubes, and 100 grains of nonglutinous rice. Take on an empty stomach 5 don at a time. [B186] F3. Preserve Essence Decoction 1. It treats dream emissions due to yin deficiency and frenetic stirring of the Fire. Prepare 5 pun each of Angelica Gigantis Radix (當歸), Cnidii Rhizoma (川芎), Paeoniae Radix Alba (白芍藥), Rehmanniae Radix Crudus (生地黃) (soaked in ginger juice and stir-fried), Liriopis Tuber (麥門冬), Phellodendri Cortex (黃柏) (soaked in alcohol and stir-fried), Anemarrhenae Rhizoma (知母) (soaked in honey and stir-fried), Coptidis Rhizoma (黃柏) (soaked in ginger juice and stir-fried), Gardeniae Fructus (soaked in excretion of a young child and stir-fried), Zingiberis Rhizoma (stir-fried to black color), Ostreae Testa (牡蠣) (heated), and Corni Fructus (山茱萸). Cut these in pieces and decoct in water. Take the decoction on an empty stomach.[B162] F4. Angelica Powder Powder 1. To treat qi falling due to long-lasting dream emissions, kidney qi must be brought up back to the genuine foundation. Prepare 5 pun of Ginseng Radix (人蔘), Atractylodis Rhizoma Alba (白朮), Poria Sclerotium (白茯苓), Polygalae Radix (遠志), Zizyphi Semen (酸棗仁) (stir-fried), Liriopis Tuber (麥門冬), Phellodendri Cortex (黃柏), and Anemarrhenae Rhizoma (知母) (stir-fried together in the excretion of a young child), Euryales Semen ( 實), Nelumbinis Stamen (蓮花蘂), Lycii Fructus (枸杞子), Citrus Unshius Pericarpium and Cnidii Rhizoma (川芎), and 2.5 pun of Cimicifugae Rhizoma (升麻) and Glycyrrhizae Radix (甘草). Cut these in pieces, and with three Nelumbinis Semen (蓮肉) and one jujube decoct in water and drink on an empty stomach.[B182] F5. Pearl Powder Pill 1. It treats dream emissions, seminal emissions, and spermatorrhea. Prepare 1 geun of Phellodendri Cortex (黃柏) (stir-fried on a new roof tile to red) and Anodontae Caro Pulvis (蛤粉) of good quality, and 3 nyang of Margaritum. Grind these into powder and knead into pills with water dripping to a size of the seed of the foxglove tree. Take 100 pills at a time with warm wine on an empty stomach. It is said in Methods (法), “Semen leaks when yang
is too strong and presses yin.“ Phellodendri Cortex (黃柏) brings down the heart Fire, and the salty taste of Anodontae Caro Pulvis (蛤粉) tonifies kidney yin. Margaritum is not mentioned in the Zhang Yilao‘s (易老) fomulas.[B172] F6. Polyporus Pill 1. It treats dream emissions of men in the prime of life with strong qi who have great desires but do not fulfill these desires and have too many obscene thoughts. Prepare 1 nyang of Pinelliae Tuber (半夏) (broken to a size of a bean) and 2 nyang of Polyporus (猪苓) powder. First stir-fry half of Polyporus (猪苓) powder with Pinelliae Tuber (半夏) to remove the Fire poison. Take the stir-fried Pinelliae Tuber (半夏) and grind and knead with paste and make pills to a size of the seed of the foxglove tree. Dry thoroughly and stir-fry with the remaining half of Polyporus (猪苓) powder until there are slight cracks. Put in a pottery bottle to ripen. Take 30~50 pills at a time with warm alcohol or salty water on an empty stomach. Pinelliae Tuber (半夏) has a property of smoothing flow and Polyporus (猪苓) controls water qi; therefore, this medicine leads qi to flow throughout the body when kidney qi is blocked. 2. It is also known as a Pinellia and Polyporus Pill.[B121] F7. Clear Heart Pill 1. It treats dream emissions due to heat in the meridians, and dizziness due to heat in the heart. Prepare 1 nyang of thick Phellodendri Cortex (黃柏) (made into powder), and 1 don of Borneolum. Mix these with honey and make pills to a size of the seed of the foxglove tree. Take 15 pills at a time with Liriopis Tuber (麥門冬) decoction on an empty stomach. [B121] F8. Euonymi Cortex Pill 1. It treats spermatorrhea and dream emissions due to excessive intercourse. Stir-fry and grind Ailanthi Radicis Cortex. Knead with paste made from alcohol and make into pills to a size of the seed of the foxglove tree. It is better to take with an Eight Substances Decoction since the herb has cold and dry properties. F9. Pearl Powder Stabilize Will Pill 1. It treats dream emissions due to a heart deficiency. Prepare 3 nyang of Anodontae Caro Pulvis (蛤粉), Phellodendri Cortex (黃柏) (stir-fried), Ginseng Radix (人蔘), and Poria Sclerotium (白茯苓), 2 nyang of Polygalae Radix (遠志), Acori Gramineri Rhizoma (石菖 蒲), and Indigo Pulverata Levis, and 1 nyang of Ailanthi Radicis Cortex. Grind these herbs into powder. Knead with starch and make pills to a size of the seed of the foxglove tree. Coat the pills with Indigo Pulverata Levis. Take 50 pills at a time with Zingiberis Rhizoma Crudus and a salt decoction on an empty stomach.[B172] 11. Dream Emissions also Pertain to Stagnation
1. It is said in the Formulas for Universal Relief (本事), “Essence leaks when kidney qi is blocked.“ It is also said in the Basic Questionss (素問), “kidneys are the office of labor, and convergencies of vital energy comes from them.“ Also it said, “kidneys store essence.“ The kidneys collect essence-qi, give birth, and nurture. The collecting and dispersing of essence-qi all depends on the kidneys. When kidney qi is weak, essence-qi in the body is not collected well; this leads essence-qi to flow haplessly, and essence leaks at any time. A Polyporus Pill is used to treat such symptoms. 2. It is said in the Compendium of Medicine (綱目), “More than half of the dream emissions are due to qi stagnation. Foolish doctors do not know that it is from qi stagnation, and keep on using astringing medicines to stop the leakage. However, the more medication is applied to stop the leakage, the more severe the stagnation symptoms become. The diseases get worse by the minute. Once a man had murky urine and upsurging qi from the lower abdomen due to dream emissions and felt heat along the waist everyday at the time of Myo (5:00am~7:00am) and cooling down at the time of yu (5:00pm~7:00pm). When heat is felt along the waist, the hands and feet become cold with a weak penis, and as the heat subsides the hands and feet warm up and the penis gathers qi. Also, he passed gas often in the morning and belched often in the evening, and had dream emissions every 10~20 days. The pulse was slippery, string-like, and large, and became surging and large during the day. I figured he had qi stagnation and prescribed an Aquilaria Pill to Harmonise the Center [The prescription is in the chapter Phlegm]. To induce diarrhea and prescribed a Modified Eight Ingredient Decoction [The prescription is in the chapter Five Viscera] with 100 pills of Nourish Kidneys Pill [The prescription is in the chapter Urine]. If astringing medicines are used, the urine gets even murkier and the dream emissions appear as often as twice a night. If this happens, prescribe concentrated Guide Out Red Powder [The prescription is in the chapter Five Viscera] to treat the dream emissions and murky urine at the same time. [주석-7] 一旬二旬 : 『醫學綱目』, 夢遺에는 ‘隔一旬二旬必遺’라 되어 있다. 이에 근거하여 해석하 였다. 3. Another man also had dream emissions, which were aggravated after taking astringing medicine. I first prescribed a Spiritual Chuanxiong Pill [The prescription is in the chapter Five Viscera] to induce diarrhea and then prescribed Polyporus Pill. The two cases show that many cases of dream emissions result from stagnation. [주석-87] 方見五藏 : 남산당 영인본에서는 『醫學入門』에 나온다고 교정하였다. 12. Spermatorrhea Belongs to Deficiency 1. Zhongjing said, “A man who often leaks essence has pulling pain in the lower abdomen, cold penis, dizziness, and hair loss. The pulse is very deficient, hollow and slow, and often the excretion is of undigested food and sometimes bloody essence leaks. When a man has an essence leakage or has dreams of having intercourse with a woman, a Cinnamon Twig, Dragon Bone, and Oyster Shell Decoction is commonly prescribed.“ 2. In the Divine Pivot (靈樞), it says “Essence is harmed if fear is not resolved. When essence is harmed, bones get chilly, hands and feet cold, legs weak, and essence spontaneously leaks from time to time.“ Also it says “If essence lacks greatly, hearing loss will follow.“
3. It is said in the Inner Classic (內經), “The penis gets weak when a man keeps on thinking and yet does not achieve what one wants, has too many obscene thoughts, or has excessive intercourse, which all wilt the penis and leads to muscular flaccidity and white ooze.“ The essence in the kidneys must be treasured; if the mind is controlled well, essence is stored well and does not leak. If the thoughts are too many or one has excessive intercourse, the essence cannot be protected well and leaks along with urine without notice. Therefore, the wilting of the penis results from muscular flaccidity.[P11] 4. When a man‘s essence leaks without intercourse, it is from the weakness of the penis. This muscular flaccidity results when an obscene story is heard, a beautiful woman is seen, many thoughts do not result in achievements, or when intercourse is excessive. White ooze is spontaneously leaking semen due to muscular flaccidity. Since essence is continuously leaking, Modified Pinctada Powder Pill. [The prescription is in the chapter Urine] must be prescribed. 5. Also it is said, “Essence leaks along with one‘s desire . When it is not ejected for a long time, there will be itching and pain inside the penis, and the person will have an urge to urinate all the time. If essence is urinated or leaks, it is called seminal emission. This is a worse symptom than dream emission, so a modified Eight Substances Decoction should be taken with a Pearl Powder Pill. [The prescription was mentioned previously].“ 6. When a man has too much sexual desire at a young age and loses yang qi, which leads to seminal emissions, a Golden Lock Pure Formula Elixir. [The prescription is in the chapter Five Viscera] or Secret Genuine Elixir should be prescribed.[B146] [주석-8] 方見五藏 : 남산당 영인본에서는 『醫學入門』에 나온다고 교정하였다. 7. Spermatorrhea is only due to dampness-heat, so Phellodendri Cortex (黃柏), Anemarrhenae Rhizoma (知母), Ostreae Testa (牡蠣), and Anodontae Caro Pulvis (蛤粉) must be used.[P32] 8. A man was deficient that his semen leaked and the pulse was string-like and large. No medication was effective; later when he took pills made of 1 nyang of Galla Rhois and 2 nyang of Poria Sclerotium (白茯苓), it showed effect. For securing what is leaking, Galla Rhois is more effective than Fossilia Ossis Mastodii (龍骨) and Anodontae Caro Pulvis (蛤 粉).[B057] 9. A young boy with strong yang so his desires are very active, yet he is unable to suffice the desires and will experience dream emissions. In this case, it must not be tonified. His heart must be cleared first of all. A Clear Heart Lotus Seed Drink [The prescription is in the chapter Wasting-thirst] should be taken in the morning and a Settle the Will Pill. [The prescription is in the chapter Spirit]. Should be taken in the evening.[B162 10. Dr. Dai (戴氏) said, “Leakage of semen even when one is not dreaming is called spermatorrhea. It happens when ministerial Fire is activated.“ 11. When semen leaks simple prescriptions like a Morinda Pill, Tonify True Dewdrops Pill, Stabilize the Essence Formula, Euryale Pill, Cynomorii Herba Elixir, Jade Lock Elixir, and
Secret Formula Elixir․ Keep the Essence Formula and Nine Dragons Elixir should be taken. F1. Morinda Pill 1. It treats a white and pale face, sadness on the verge of crying, and an empty pulse. These symptoms are due to lack of essence and spirit. Therefore, the doctor should strongly tonify the liver and kidneys, collect essence qi and tonify genuine yang. Prepare the same amounts of Schisandrae Fructus (五味子), Morindae Radix (巴戟), Cistanchis Herba (肉 蓉), Cuscutae Semen ( 絲子), Ginseng Radix (人蔘), Atractylodis Rhizoma Alba (白朮), Rehmanniae Radix Preparata (熟地黃), Drynariae Rhizoma, Foeniculi Fructus, Ostreae Testa (牡蠣), Fossilia Ossis Mastodii (龍骨), Rubi Fructus (覆盆子), and Alpiniae Oxyphyllae Fructus (益智仁). Ground into powder, mix these with honey, and make pills the size of the seed of the foxglove tree. Take 30 pills at a time with porridge 3 times a day. Make the patient take the medicine with an Eight Substances Decoction if the patient is severly deficient.[B215] F2. Tonify True Dewdrops Pill 1. It treats a yang deficiency: not able to stop leaking semen. Prepare the same amounts of Poria Sclerotium (白茯苓), white Fossilia Ossis Mastodii (levigated on water), Allii Tuberosi Semen (韭子) (stir-fried with alcohol), and Cuscutae Semen ( 絲子) (soaked in alcohol and decocted). Ground into powder, mix these with honey, and make pills to a size of the seed of the foxglove tree. Take 50 pills at a time with warm alcohol or salty water on an empty stomach, and then eat good food. The medicine should be made on the day of Fire. F3. Cinnamon Twig, Dragon Bone, and Oyster Shell Decoction 1. It treats a loss of essence. Prepare 3 nyang of Cinnamomi Ramulus, Paeoniae Radix Alba (白芍藥), Fossilia Ossis Mastodi (heated), Ostreae Testa (牡蠣) (heated), and Zingiberis Rhizoma Crudus, 2 nyang of Glycyrrhizae Radix (甘草), and 12 Zizyphi Fructus. Cut these in pieces, put it in 7 doe of water, and decoct until the decoction is 3 doe. Drink the decoction three times.[P30] F4. Stabilize the Essence Formula 1. It treats leakage of semen due to a kidney deficiency, so it firmly protects semen from being lost. Prepare 1 nyang of Anemarrhenae Rhizoma (知母) and Phellodendri Cortex (黃 柏) (together soaked in salty water and stir-fried), 3 don of Ostreae Testa (牡蠣), Euryales Semen ( 實), Nelumbinis Stamen (蓮花蘂), Poria Sclerotium (白茯苓), and Polygalae Radix (遠志), 2 don of Fossilia Ossis Mastodii (龍骨), and 5 don of Corni Fructus (山茱萸). Grind these herbs into powder, knead with starch made of Dioscoreae Rhizoma (山藥), and make pills to a size of the seed of the foxglove tree. Cover the pills with Cinnabaris (朱 砂). Take 50 pills at a time with salty water on an empty stomach.[B104] F5.
Euryale Pill 1. It is effective in treating seminal emissions before intercourse and dream emissions due to a yang deficiency. Prepare 500 Euryales Semen ( 實), 1 nyang of Nelumbinis Stamen (蓮 花蘂) (collected on July 7th in the lunar calendar), and Corni Fructus (山茱萸), 5 nyang of Tribuli Fructus, 2 nyang of Rubi Fructus (覆盆子), and 5 don of Fossilia Ossis Mastodii (龍 骨). Grind these and knead with honey and make pills to a size of the seed of the foxglove tree. Take 60~70 pills at a time with a Nelumbinis Semen (蓮肉) decoction on an empty stomach.[B146] F6. Cynomorii Herba Elixir 1. It treats continuous leakage of semen. Prepare 3 nyang of Mantidis Oőtheca (桑螵
)
(roasted), 1 nyang of Mastodi and Poria Sclerotium (白茯苓). Grind these into powder, mix with starch, and make pills to a size of the seed of the foxglove tree. Take 70 pills at a time with a Poria Sclerotium (白茯苓) decoction or salt water.[B090] F7. Jade Lock Elixir 1. It treats a leakage of semen due to an essence-qi deficiency. Prepare the same amounts of Mastodi, Nelumbinis Stamen (蓮花蘂), Euryales Semen ( 實), and Mume Fructus Praeparatum. Grind these herbs into powder, mix with starch made of Dioscoreae Rhizoma (山藥), and make pills to a size of an adzuki bean. Take 30 pills at a time with porridge on an empty stomach.[B090] F8. Secret Formula Elixir 1. It is prescribed in emergency cases with a continuous leakage of semen. Prepare 1 nyang of Mastodi (soaked in alcohol and dried under fire) and Cinnabar Artificial, and 5 don of Amomi Fructus (砂仁) and Terminaliae Fructus (flesh from small ones roasted on ash Fire). Grind these into powder, mix with starch made of glutinous rice, and make pills to a size of a mung bean. Take 15~30 pills at a time with warm water.[B073] F9. Keep Essence Pill 1. It treats continuous seminal emissions through the urine. Prepare 1 geun of Allii Tuberosi Semen (韭子) (Collected after the first frost, soaked in alcohol for one night, and dried under a fire.), and 2 nyang of white Mastodi. Grind these into powder, mix with alcohol and starch made of glutinous rice, and make pills to a size of the seed of the foxglove tree. Take 30 pills at a time with salt water on an empty stomach.[B186] F10. Nine Dragons Elixir 1. It treats spermatorrhea. Prepare the same amounts of Lycii Fructus (枸杞子), Rosae Laevigatae Fructus (金櫻子), Crataegi Fructus, Nelumbinis Semen (蓮肉), Rehmanniae Radix Preparata (熟地黃), Euryales Semen ( 實), Poria Sclerotium (白茯苓), and Angelica
Gigantis Radix (當歸). Grind these into powder, mix with alcohol and starch made of glutinous rice, and make pills to a size of the seed of the foxglove tree. Take 50 pills at a time with warm alcohol or salty water on an empty stomach. If a man who has murky urine due to an essence leakage takes this medicine for 2~3 days, the urine will become clear as water, and the person will be able to eat twice his usual amount and walk briskly.[B172] [주석-9] 蓮花蘂 : 초간본 영인본에는 연화 뒤에 한 글자가 비어 있다. 남산당 영인본을 따라 예(蘂)를 넣었다. F11. Cure Milk-White Urine Induced by Leaking Bone Marrow Prescription 1. Prepare the same amounts of Zizyphi Semen (酸棗仁) (stir-fried), Atractylodis Rhizoma Alba (白朮), Ginseng Radix (人蔘), Poria Sclerotium (白茯苓), Psoraleae Semen (破古紙), Alpiniae Oxyphyllae Fructus (益智仁), Foeniculi Fructus, and Ostreae Testa (牡蠣) (heated). Grind these into powder, mix with starch added with alcohol and blue salt. Make pills to a size of the seed of the foxglove tree. Take 30 pills at a time with warm alcohol or porridge on an empty stomach.[B104] 13. White Ooze 1. It is said in the Inner Classic (內經), “The penis gets weak when a man keeps on thinking and yet does not achieve what he wants, has too many obscene thoughts, or has excessive intercourse, which all wilt the penis and lead to muscular flaccidity and white ooze.“ 2. Zhang Zihe said, “If the inside of the penis feels painful, sometimes itchy when the pain gets worse, or if the penis dangles that it is not hidden well or when semen-like white fluid comes out in the urine, they are all symptoms from excessive sexual intercourse or sorcery. The pathogen in the body must be brought down with medicines bringing the heart Fire down, so medicines such as a Drain Heart Decoction. [The prescription is in the chapter Fire]. And Clear Heart Lotus Seed Drink. [The prescription is in the chapter Wastethirst]. Should be taken. [주석-10] 方見火熱 ; 남산당 영인본에서는 오장문에 나온다고 교정하였다. 3. For white ooze, a Pearl Powder Pill. [The prescription is mentioned above]․Golden Screen Pill or White Dragon Pill should be taken. 4. In the treatment of white ooze, it should be always considered that “leakage of semen is a symptom of deficiency.“ F1. Golden Screen Pill 1. It treats white ooze and dream emissions. Prepare 1 nyang each of Bombycis Ovi Periostracum, Psoraleae Semen (破古紙), Allii Tuberosi Semen (韭子) (stir-fried), Achyranthis Radix (牛膝) (soaked in alcohol), Cistanchis Herba (肉
蓉) (soaked in
alcohol), Fossilia Ossis Mastodii (龍骨), Corni Fructus (山茱萸), Mantidis Oőtheca (桑螵
)
(roasted), and Cuscutae Semen ( 絲子) (soaked in alcohol). Grind these into powder, mix with honey, and make pills to a size of the seed of the foxglove tree. Take 30 pills at a time
with alcohol on an empty stomach.[B221] F2. White Dragon Pil 1. It treats white ooze and spermatorrhea due to kidney damage from a deficiency. Prepare 2 nyang of Cornu Cervi Degelatinatum (鹿角霜), Ostreae Testa (牡蠣) (heated), and 1 nyang of Fossilia Ossis Mastodii (龍骨) (raw one). Grind these and mix with starch added with alcohol. Make pills to a size of the seed of the foxglove tree. Take 30~50 pills at a time with warm alcohol or salt water on an empty stomach. It not only treats seminal emissions but also strengthens essence and yang.[B162] 14. Damp-phlegm Smearing Out and Causing Seminal Emissions 1. Prescriptions like an Augmented Syzygii Flos Relieve Stomach Decoction or Euonymi Cortex Pill should be taken.[B162] F1. Augmented Syzygii Flos Relieve Stomach Decoction 1. Prepare 1.5 don of Pinelliae Tube (soaked in ginger juice and dried), Poria Sclerotium Rubra (赤茯苓) (soaked in salt water and stir-fried), and Gardeniae Fructus (stir-fried until black), 1 don of Fraxini Cortex, Atractylodis Rhizoma Alba (白朮), Platycodonis Radix (桔 ), Cimicifugae Rhizoma (升麻) (soaked in alcohol and stir-fried), Bupleuri Radix (柴胡) (soaked in alcohol and stir-fried), and Glycyrrhizae Radix (甘草), 7 pun of Acori Gramineri Rhizoma (石菖蒲), and 3 pun of Phellodendri Cortex (黃柏) and Anemarrhenae Rhizoma (知母). Cut these to make 1 package, add 3 pieces of ginger, and decoct. Drink on an empty stomach. F2. Euonymi Cortex Pill 1. It treats seminal emissions due to spleen damage from dampness-heat. Prepare 1 nyang of Allii Tuberosi Semen (韭子) (stir-fried), 5 don of Paeoniae Radix Alba (白芍藥) (stirfried), 3 don of Phellodendri Cortex (黃柏) and Anemarrhenae Rhizoma (知母) (together soaked in salt water and stir-fried), and Ostreae Testa (牡蠣) (heated), and 2 don of Atractylodis Rhizoma Alba (白朮), Ponciri Fructus Immaturus (枳實), Poria Sclerotium (茯 苓), and Bupleuri Radix (柴胡), Cimicifugae Rhizoma (升麻). Grind these into powder and mix with starch made from Massa Medicata Fermentata (神麴). Make pills to a size of the seed of the foxglove tree. Take 50 pills at a time with salt water on an empty stomach. 15. Medicinals and Food That Tonify Essence 1. To tonify essence, prescriptions like a Ginseng Pill to Stabilize the Root, Fine Jade Paste, Spotted Dragon Pill, Rehmannia Formula, Super Longevity Elixir, Extend Life, and Protect the Source Elixir or Stabilize the True Pill should be taken. F1. Ginseng Pill to Stabilize the Root 1.
It tonifies essence and produces blood. [The prescription is found in the chapter Body]. F2. Fine Jade Paste 1. It produces essence and tonifies qi. [The prescription is found in the chapter Body.] F3. Spotted Dragon Pill 1. It tonifies essence-blood. [The prescription is found in the chapter Body.] F4. Rehmannia Formula 1. It is a Six Ingredients Formula with Rehmannia, which is a prescription of Qian Yi (錢乙). It only tonifies kidney Water to make and tonify essence and nurture yin. [The prescription is found in the chapter Deficiency Vexation.] F5. Super Longevity Elixir 1. It produces essence and tonifies the kidneys. [The prescription is found in the chapter Body]. F6. Extend Life and Stablise Root Elixir 1. It tonifies essence and adds blood-qi. [The prescription is found in the chapter Body]. F7. Stabilize the True Pill 1. It treats when it is about to become a deficiency from the leakage of essence-qi. It tonifies kidney essence and raises yin. [The prescription is found in the chapter Deficiency Vexation]. 16. Simple Prescriptions 1. Decoct, make into pills, grind, or soak in alcohol for medication. 2. There are 21 kinds in total. F1. Rehmanniae Radix Crudus 1. Rehmanniae Radix Preparata (熟地黃), which was soaked in the juice of the same herb and processed using the Nine method with alcohol sprayed on it. Rehmanniae Radix is the herb that was dried in the shade, and not steamed nor dried under the sunlight. The nature of Rehmanniae Radix Preparata (熟地黃) is warm, and it replenishes the kidneys, tonifies blood, and fills bone marrow and essence. Rehmanniae Radix is placid in nature and so tonifies essence-blood. Make into pills or soak in alcohol to take and both are effective. [B045] F2. Cuscutae Semen / seed of Chinese dedder 1. It fills essence and bone marrow. It treats cold penis, spontaneous seminal emissions, and
seminal leaking from intercourse with a ghost in a dream. Make powder or pills and the effect of both is good.[B045] F3. Cistanchis Herba 1. It adds essence and bone marrow. It treats a leaking of semen and darkened face due to essence damage. Decoct 4 nyang of Cistanchis Herba (肉 蓉) thoroughly in water and grind well. Add the meat of lamb to this and divide into four parts, add sauce, mix with rice, and make into porridge. It must be taken on an empty stomach.[B045] F4. Schisandrae Fructus 1. It replenishes a man‘s essence. 2. Schisandrae Fructus (五味子) keeps essence-qi well, so it treats dream emissions and sprematorrhea. Wash 1 geun of Schisandrae Fructus (五味子) well, soak in water for one night, rub it well to extract the juice, and remove the seed. Sift in linen cloth and put it in a pot. Add 2 geun of honey collected in the winter, and boil down with a weak fire to make the salve. Take 1-2 spoonfuls with boiled water on an empty stomach.[B045] F5. Polygoni Multiflori Radix 1. It adds essence and bone marrow. Collect the roots, soak in water for one night, remove the peels with a bamboo knife, and mix with black bean juice to dry under the sunlight. Grind into powder to mix with alcohol to take, or make into pills with honey. Both are effective.[B146] F6. Poria Sclerotium 1. When soaked in alcohol and used with Cinnabaris (朱砂), one would be able to store essence well.[B215][B156] 2. It treats dream emissions due to a heart deficiency. Grind the herb well and take 4 don with porridge 3 times a day.[B186] F7. Lycii Fructus 1. It tonifies essence-qi. Make into pills or soak in alcohol to take. Both are effective. F8. Rosae Laevigatae Fructus 1. It treats seminal emissions by protecting essence-qi from leaking. Made into a Water and Land Elixir (水陸丹) [The prescription is found in the Orthodox Transmission of Medicine (正傳)] with Euryales Semen ( 實), it will tonify genuine qi and store essence.[B045] F9. Corni Fructus 1. It tonifies essence and bone marrow and keeps essence. Decoct or make into pills, which are both effective.[B045]
F10. Ostreae Testa 1. It treats a seminal leakage due to intercourse with a ghost in a dream, or due to the inability to store the essence safely inside. Heat with vinegar 7 times and then grind into powder. Mix with starch made with vinegar and make pills to a size of the seed of the foxglove tree. Take 50 pills at a time with salty water on an empty stomach. This is called a Stabilize the True Pill (固眞丸).[B215] F11. Mantidis Oőtheca 1. It adds essence-qi and is commonly used for seminal leakages. Steam and grind to take with porridge. It can be made into pills as well.[B045] F12. Bombycis Ovi Periostracum 1. It adds essence-qi and stops semen from leaking. Roast and pound into powder and make into pills or take in powder form, both of which are effective.[B045] F13. Plantala flavescens 1. It refers to the dragonfly. It treats seminal leakages. Stir-fry to make powder, and take it as pills or as powder.[B045] F14. Euryales Semen 1. It refers to Euryales Semen ( 實). It adds essence-qi and lets the body store essence-qi well. Make into powder, pills, or porridge.[B045] F15. Rubi Fructus 1. It treats the deficiency and exhaustion of kidney essence. Soak in alcohol and steam, and then dry, and grind or make into pills.[B045] F16. Sesami Semen 1. It is black sesame. It fills essence and marrow. Steam with alcohol for half a day and grind into powder or make into pills, which are both effective.[B045] F17. Allii Tuberosi Semen 1. It is commonly used for a seminal leakage with Mantidis Oőtheca (桑螵 ) and Fossilia Ossis Mastodii (龍骨). Mildly fry and grind into powder. Take often in the form of powder or pills.[B045] F18. Fossilia Ossis Mastodii 1. It is commonly used for dream emissions. Fossilia Ossis Mastodii (龍骨) and Allii Tuberosi Semen (韭子) are important medicines in treating essence leakage. Heat in fire and grind
into powder and make pills or powder to take.[B057] F19. Cervi Parvum Cornu 1. Commonly used for dream emissions, it protects semen from leaking. Heat to remove the hair and grind into powder and the forms of pills or powder are both good.[B045] F20. Canitis Caro 1. It fills essence and marrow. Add flavors and steam and eat on an empty stomach.[B045] F21. Otariae Testis et Penis 1. It is commonly used for cold or weakened semen. Roast and grind into powder and the forms of pills or powder are both good.[B045] 17. Guiding-pulling Exercises 1. To treat seminal emissions, cover external genitals with one hand and rub around the umbilicus with the other hand. Changing hands, do this for a long time. This stops seminal emissions and tonifies the lower foundation. Also, rub BL23, chest, under the rib-side, and KI-1. Do not rub the pit of the stomach.[B146] 2. To stop seminal emissions, lie side down on a short bed or a mat with legs bent. Do not straighten the legs, and the disease will be cured.[B182] 3. When an erection occurs at the time of Ja (11:00pm~1:00am), lie down facing the sky, close the eyes and mouth, and touch the palate with tongue. Put the fists behind the waist and straighten the fingers. Touch the coccyx with the left middle finger, and touch the right index with the right thumb, and make a fist. Put both legs straight, straighten the toes upward, and breathe in. Imagine qi moving up along the spine, touching the tip of the head, and slowly coming down to the lower cinnabar field. Relax the waist, legs, hands, and feet. Repeat this and yang qi will calm down. If yang qi does not calm down even while doing this, repeat 2-3 times again. This method treats the leakage of essence quickly and doing it for a long time will place fire and water in the right place, promising a healthy life forever.[B182] 18. Acupuncture and Moxibustion 1. For seminal emissions and dream emissions, apply acupuncture or moxibustion treatment on BL15, BL30, BL43, BL23, CV3, and CV4.[B057] 2. When essence leaks, consider treatment on CV3, KI12, KI2, and LR3.[B057] 3. When there is a loss of essence due to a deficiency and exhaustion, use KI12 and LR4. [B057] 4. When the five viscera get extremely deficient due to seminal emissions, apply moxibustion 28 times on CV2. CV2 is an acupoint located in the slight curved area of the pelvis like a moon.[B057] 5. When the urine is murky and the semen leaks, use BL23. When semen is emitted while
dreaming, put moxibustion 14 times on both bilateral SP6.[B090] 4. Qi 1. Qi Is the Basis of Essence and the Spirit 1. Dongyuan said, “Qi is the ancestor of spirit, and essence is the child of qi. Therefore, qi is the basis of essence and spirit.“ 2. Mao Zhenjun said, “Qi is the drug which elongates life, and the heart controls qi and spirit. One can become an immortal if one knows the master that controls qi.“ 2. Qi Originates from the Grains 1. Divine Pivot (靈樞) says, “A person gets qi from grains. Grains enter the stomach, get passed on to the lungs, and the five viscera and six bowels all receive the qi. Of the qi received, pure qi becomes nutrient qi and impure qi becomes defense qi. Nutrient qi flows within the meridians and defense qi flows outside the meridians. Nutrient qi and defense qi circulate within the body 50 times without rest and reunite. Yin and yang penetrate each other and circulate without rest.“ 2. It also says, “The upper energizer distributes the five flavors of the five grains, thus warming the skin, constituting the body, and nourishing the hair. As fog and dew moisten all things, qi moistens the body.“ 3. Complete Compendium of the True Principles of the Golden Elixir (正理) says, “Essence from every food replenishes qi. Because qi comes from grains, the character is composed by combining qi (气) and mi (米). Because qi that has created yin and yang of the heaven and earth exists in the body in its entirety, one must use it carefully. When one reaches 20, his or her qi becomes mature; the qi is restored if he or she cuts down on his or her desire and uses less strength, and the qi is reduced and shortened if he or she is desirous or exhausted. Reduced qi leads to the weak body, which in turn leads to disease, which finally results in danger to one‘s life.“ 3. Qi Becomes Defense qi and Protects the Exterior 1. Divine Pivot (靈樞) says, “Defense qi warms up the muscles, enriches the skin, fattens the flesh, and manages the opening and closing.“ Therefore, one‘s body becomes complete if his defense qi is warm. 2. The Inner Classic (內經) says, “Defense qi is the fierce qi of water and food. As it is fierce, fast, smooth and swift, this qi cannot enter the meridians and it circulates in the skin and along the muscles, fumigates the space between the heart and above the diaphragm, and then scatters to the chest and stomach.“ 3. Moreover, it says, “In daytime, yang qi controls the outside of the body. Yang qi rises in the dawn, prospers in the noon, and weakens when the sun falls, causing the qi gate to close. Therefore, one should not overwork one‘s muscles and bones and should avoid fog and dew, for one can only fight pathogenic qi when yang qi is collected in the evening. One‘s
body may suffer if one lives against the sequence of dawn, noon, and sunset.“ 4. It also says, “yang qi is like the sun in the sky; therefore, lifespan is shortened and life loses its brightness when yang qi loses its proper place. Hence, the sun brightens the movement of the sky, and yang protects the outside by ascending.“ In Annotation, “yang controls movement. A person can perceive, move, see, hear, speak, and smell. Yang qi cleanses the skin, enriches the body, and nourishes the hair, just as fog and dew moisten the earth. If yang qi loses its proper place and dissipate so as to not flow well, the pathway in which fumigation, enrichment, and the addition of abundance take place is clogged. Because of this, the nine orifices are clogged inside while the flesh gets clogged outside, thus debilitating the capacity to perceive, move, see, hear, speak, and smell. Yang qi in humans can be compared to the sun in the sky. A person cannot live long if he/she loses yang qi, just as all beings cannot come into existence without sunrise.“ 5. The Introduction to Medicine (入門) says, “Qi flows as yang qi arises every day from 11 pm to 1am from the KI1 located on the center of the sole of the left foot and climbs up along the left leg, abdomen, left side, left arm, and reaching the fontanelle from 11 am to 1 pm. From 11 am to 1 pm, qi slides down from the fontanelle along the right arm, right side, abdomen, and the right leg, coming to a stop at the center of the sole of the right foot. This is what they mean by the ‘Gam trigram (坎卦) and Li triagram (離卦) and how they explain the changes of yin and yang‘.“ 4. The Frequency of Movements of Defense qi 1. Divine Pivot says, “Defense qi circulates the body 50 times a day; 25 times along the yang part of the body during the day, and 25 times along the yin part of the body during the night. Therefore, if yin is depleted in dawn, the yang qi comes out through the eyes. When one opens one‘s eyes, yang qi ascends to the head, and then descends along the nape of the neck to meet Foot greater yang). It descends along the back and reaches the tip of the little toe. One of its scattered tributaries branches off from the canthus, descends to Hand greater yang, and reaches the outer part of the tip of the little finger. Another scattered branch branches off from the canthus, descends to Foot lesser yang, flows between the little toe and the fourth toe, ascends along the branch of Hand lesser yang to the little finger. Another one of the scattered tributaries ascends to the front of the ear and flows to Foot yang brightness, descending again to the back of the foot, and entering into the spaces in between the five toes. Another branch branches off from below the ear, descending to Hand yang brightness, passing through the thumb and entering the palm. At the foot, one of the branches enters the center of the sole of the foot, comes out again from below the medial malleolus, flows through the yin part of the body, and joins other branches at the eyes. This completes a cycle. After defense qi circles the body 25 times, yang is depleted, and the time of yin comes and yin inherits qi. When qi enters yin, it always starts from Foot lesser yin, flows to the kidneys, then to the heart, lungs, liver, spleen, and finally to the kidneys again. It joins at the eyes after circling the body 25 times just as it circles the yang part of the body.“ [주석-11] 手太陰 : 『靈樞』「衛氣行」에 근거하여 手太陰을 手太陽으로 보았다. 2. It also says, “There are 28 vessels―upward and downward, left and right, and front and back―in the human‘s meridian vessels, which correspond to 28 constellations. The 28 vessels run 16 Jang 2 Cheok long, entwining the body. One day is divided into day and night by the 100 Gak (刻, the 100 divisions of a day) of a water clock. A person breathes
13,500 times a day, and qi circulates the body 50 times a day.“ 3. Dongyuan said, “Source qi comes calmly, agreeably, and thinly as a thread, but pathogenic qi comes tightly and strongly; thus it cannot be stopped, for it is like a surging river.“ 5. The Difference Between Movements of Nutrient qi and Defense qi 1. The Compendium of Medicine (綱目) says, “Nutrient qi starts from Hand greater yin and circulates within the body one time before coming to an end in Foot reverting yin. Looking at how nutrient qi makes a round of the body, it reaches the torso and limbs outwardly, and the five viscera and six bowels inwardly. Because there is no place where nutrients do not reach, there is no difference between day and night or yin and yang. The movement of defense qi is different. During the day, it only circulates in the outer and yang parts such as the torso and the limbs, and it does not enter the inner parts, such as the five viscera and six bowels. During the night, it only circulates in the inner and yin parts such as the five viscera and six bowels, and it does not circulate in the outer body or the limbs. Thus, it must circulate 50 times and when dawn comes, it joins grandly with nutrient qi at Hand greater yin.“ [주석-12] 太陰 : 『醫學綱目』을 참조하여 太陰을 手太陰으로 보았다. 6. The Origin of Life qi 1. The Classic of Difficult Issues (難經) says, “The twelve meridians are all connected with the origin of life qi. The origin of life qi refers to the lively qi of the kidneys. It is the basis of the five viscera and six bowels, the root of the twelve meridians, the door to breathing, and the source of the triple energizers. It is also said to be ‘the spirit that blocks out pathogenic qi‘. Therefore, qi is the basis of the human body.“ 2. It also says, “CV6 and the cinnabar field are the actual sources of life qi. CV6 is 1.5 chon below the navel. The cinnabar field is also known as CV4, and it is 3 chon below the navel.“ 7. Qi Is the Root of Respiration 1. Complete Compendium of the True Principles of the Golden Elixir (正理) says, “When a person is first born, he/she breathes along with his/her mother inside the mother‘s womb. When the umbilical cord is cut off after the baby is born, a minute amount of life-giving qi is gathered below the navel. Because qi is of the highest importance to humans, there is nothing that precedes respiration. The eyes, ears, nose, tongue, body, and consciousness. [These are called the six desires]. Are all derived from qi. If there is no qi, a person cannot perceive sound, color, fragrance, taste, tactile sensation, and the present condition. Exhaling qi is connected to the root of Sky, and inhaling qi is connected to the root of Land. qi circulates within the body 810 jang [1 jang (丈) 3.2m] a day.“ [주석-13] 眼耳鼻舌意 : 육식(六識)이 眼耳鼻舌身意이므로 ‘身’을 보충하여 해석하였다. 2. The Book of Changes (周易) says, “That which opens once and closes once is called Byeon (變), and that which comes and goes endlessly is called Tong (通).“ Cheng Yichuan
said, “In nurturing the body, breathing air in and out is the key point of changes: opening and closing. He also said, “Opening, closing, going, and coming are all apparent in breathing.“ Zhang Hengju said, “A person‘s respiration is the image of the strong and the weak colliding with each other and also the image of the Geon trigram (乾卦; which means the sky in the Book of Changes) and Gon trigram (坤卦; which means the land in the Book of Changes) opening and closing.“ Zhu Ziyang, in his writing Discipline of Controlling the Breath (調息箴), said, “Opening and closing spontaneously is simply amazing. Who would manage it? It works well without management.“ 3. Token of the Agreement of the Three (參同契) says, “There is no settled location to yin and yang, and they flow all around the six empty spaces in the hexagram. The six empty spaces refer to the six strokes of the trigram. It is compared to the upward and downward movements of qi when one exhales and inhales. If this is done for a long time, spirit is gathered and respiration is stabilized, leading to a change. Releasing qi by exhaling is the same as yang being opened, and admitting qi by inhaling is the same as yin being closed. Yin and yang of the human body are like those of the universe. If respiration can be controlled upward and downward, enabling qi to flow endlessly, the mysteriousness of opening, closing, coming, and going is all in my body.“ Yuan Hezi said “The saying ‘The human body is in most parts like the Universe.‘ Indicates this.“ 4. Zhuang Zhou said, “A wise man breathes with the heel of his foot, and an ordinary person breathes with his throat. If qi is in the lower energizer, respiration is long, and if qi is in the upper energizer, respiration is short.“ The meaning is similar to this. 8. Methods of Breathing of the Embryo 1. Commentaries of the Perfected (眞 ) says, “When a fetus is in the womb, it does not breathe with its mouth and nose. The umbilical cord is connected with the mother‘s conception vessel. The conception vessel itself is connected to the lungs and the lungs to the nose and hence the fetus exhales when the mother exhales and inhales when the mother inhales. qi goes in and out through the navel this way.“ Supporting the Sky (天台) says, “When spirit comes out, relying on life, it joins with the essence of the body at the navel, becoming the root.“ Like this, when a baby is born, it is connected to the mother solely by the navel. Therefore, when learning the methods of breathing control (調息法) for the first time, one must think that his/her breath comes out from his/her navel and goes into the navel again. After leveling the breath off, as if he/she is in the womb, one does not use ones mouth and nose and uses only the navel when breathing; hence the name the breathing of the embryo (胎息). At first, one holds his or her breath and breathes with the navel, counting to 81 or 120 before exhaling. Exhaling should be done softly so that even if a feather of a wild goose is put on one‘s mouth and nose, it does not move. If one can count to 1000 by practicing daily and gradually increasing the count, he/she gets younger daily even after he/she becomes old. Whenever the weather was hot, Ge Xianwong ( 仙 翁) used to dive into the bottom of a deep pond and come out after 10 days; this was because he could hold his breath and breathe by the way of the breathing of the embryo (胎息). Nevertheless, if one only knows how to hold his/her breath and not how to breathe by the way of the breathing of the embryo (胎息), it is only futile.
2. The Nurturing the Sprit (養性) says, “The breathing of the embryo (胎息) is breathing freely at one‘s will like a baby in the mother‘s womb, having the breath reach up to the qi bar and down to the lower cinnabar field, and still not using the mouth and nose. That is how one can hold his breath and not come out from a deep pond for ten days.“ 3. He also said, “The point of self-reflection is to tranquilize the spirit, stabilize the heart, not allow disturbing thoughts to arise or evil and absurd things to enter the body. When qi returns to the navel, it becomes respiration; when spirit goes into qi, it becomes the fetus. It is also called taeeul (太乙, the meaning of great and slow movement) because respiration and fetus get mixed and become one. 9. The Key to Regulating Breathing 1. Peng Zu said, “The method of harmonizing spirit and pulling qi is as follows. In a silent room, close the door, put the bedding to a comfortable state, and warm up the bed. Adjust the pillow to a height of 2.5 chon, lie down face up, close the eyes, and hold the breath inside the chest. Stick a feather of a wild goose on the nostrils, breathe 300 times, not making it move. At this time, nothing should be heard through the ears, seen with the eyes, or thought in the mind. This prevents coldness or heat from entering the body and the poison of bees or scorpions will not harm the body, enabling one to live until he/she reaches 360. This is the stage matched with a true man.“ 2. The Nurturing the Sprit (養性) says, “The human body is empty and only qi moves in the body. If one can control his/her respiration, various diseases can be prevented. Therefore, in order to be deft at life-nurturing, one must be familiar with the methods of breathing control. From midnight to noon, one can level off one‘s breath because qi springs up, but from noon to night, one cannot level off one‘s breath because qi disappears. When leveling off breathing, one should spread a thick and smooth blanket over the bed and lie down on one‘s back. The height of the pillow should be level with the body. Stretch out the arms and legs, put both hands from the body at a distance of 4~5 chon, clench the hands, set the legs apart at a distance of 4~5 chon, continuously snap the upper and lower teeth together, and swallow the saliva. Pull breath from the nose to the stomach. Stop if it becomes full, and breathe in more if there is enough room. Let out the breath a little bit at a time if time passes and it becomes difficult to hold. After a long time, inhale with the nose a little bit at a time, and exhale with the method mentioned earlier. If one can hold his/her breath and count to 1000 with his/her mind, one can be said to have reached the stage of the hermit. When the weather is cloudy, rainy, or extremely cold or hot, one must not inhale and only persevere.“ 3. It also says, “Exhaling is letting out stale qi: dead qi. Inhaling is accepting fresh qi: live qi. Therefore, Laozi n (老子) said ‘The doors of hyeonbin (玄牝, a term from Laodan) [The nose is called hyeonmun (玄門) and the mouth binho (牝戶)] is the root of the Universe. It is not tiresome to use them continuously without rest.‘ It means that the qi of yin, yang, death, and the life of the universe goes in and out of the mouth and nose.“ 4. Complete Compendium of the True Principles of the Golden Elixir (正理) says, “The secretive method to protecting qi lies within preserving the essence intact. Also, one should refrain from sleeping excessively. When a person walks or runs, breathing
becomes short and the voice hoarse. One‘s breathing becomes coarse and begins to snore when one sleeps too much. However, when one sits down silently, his/her breathing becomes even and gentle.“ 5. The Medical Mirror of Past and Present (醫鑑) says, “Essence qi of a person starts dwindling away when one becomes sixteen years of age. Essence qi is not only damaged by sexual desires but also responding to, looking at, listening to, and speaking to an object all exhaust the source of essence qi. This is why Buddha faces the wall and sits in Zen meditation. This prevents the spirit qi from being depleted by solidifying the foundation and training oneself with penance. This is the way to living a long life.“ 10. The Lungs Govern qi 1. The Inner Classic (內經) says, “The lungs govern qi.“ It also says “All qi belong to the lungs.“ In Annotation, “There are 6 leaves and 2 ears to each lung. There are 24 holes in the leaves, through which yin and yang, clear and turbid qi divide and spread.“ 2. It also says, “The lungs stores qi. When qi is excessive, one becomes breathless and suffers from dyspnea. When qi is insufficient, breathing is smooth but weak.“ [주석-14] 息利 : 『靈樞』, 「本神」에는 ‘鼻塞不利’로 되어 있고, 『素問』, 「調經論」의 王氷 注에서는 ‘鼻息利’로 인용되어 있다고 『靈樞經校釋』에 나와 있다. 같은 문장이 『東醫寶鑑』氣 門의 肺主氣에서는 ‘息利’로, 少氣에서는 ‘息微’로 인용되어 있다. 일단은 『東醫寶鑑』 각 부분의 문장 그대로 해석하였다. 3. Divine Pivot (靈樞) says, “CV17[CV17 is the room of the lungs] is the sea of qi. Therefore, when qi is excessive, the chest and face all become reddish, and when qi is insufficient, one becomes weak and cannot speak much.“ [주석-15] 少氣力 : 『靈樞』「海論」에는 ‘氣少’로 되어 있고, 『東醫寶鑑』氣門의 肺主氣에는 ‘少氣力’, 少氣에는 ‘少氣’로 되어 있다. 여기서는 각 부분에 인용된 대로 해석하였다. 11. Diagnosis by Pulse Taking 1. Zhongjing said, “A floating pulse and beadlike perspiration indicate weakened defense qi.“ 2. He also said, “When the wrist pulse is faint or rough, a faint pulse indicates weakened defense qi and a rough pulse indicates deficiency in nutrient qi.“ 3. The Classic of the Pulse (脈經) says, “If the wrist pulse is seen in flesh, like meat floating in soup, it means that yang qi has become feeble, and if it is felt like a wound spiderweb, it means that yin qi has become weak.“ 4. It also says, “The intermittent pulse indicates weakened qi, the fine pulse indicates having no strength, and the floating and snapping pulse indicates expiring qi.“ 5. It also says, “When the anterior tibial pulse is floating or rough, this floating pulse indicates a deficiency in defense qi and the rough pulse a shortage of breath.“ 6.
Rhymes for the Pulse (脈訣) says, “If a sunken pulse is felt when the pulse is taken, it indicates a qi disease. If the pulse is very much sunken, it is a hidden pulse, and if the pulse is rough and weak, it is hard to cure. If the pulse is sunken and slippery, it means that the person possesses both a qi disease and phlegm.“ 7. It also says, “The sunken, string-like, fine, and stirred pulses all indicate pain induced by qi. Heart pain is shown in the cun part and stomachache in the guan part. The lower part is represented by the pulse in the chi part.“ 8. Zhongjing said, “If the anterior tibial pulse is faint or tight, a tight pulse indicates a cold syndrome and a faint pulse indicates a deficiency syndrome. Felt together, a faint pulse and tight pulse indicate a shortage of breath.“ 12. The Various Diseases Originate from qi 1. Zhenheng said, “Qi flows through the whole body and keeps one alive. How can there be qi disease if there is no internal damage or external contraction? Cold qi, accumulated qi, counter-flowed qi, and upward qi are all results of the lungs receiving pathogenic Fire, causing qi to flare up. Because qi only ascends and does not descend, the passageway of breathing is severely fumigated, resulting in a serious disease. In the Great Peace Imperial Grace Pharmacy‘s Formulary (局方), herbs with pungent-fragrant and dry-hot properties were used, which is a way to cure Fire with Fire.“ 2. Zhang Zihe said, “All diseases come from qi, and all kinds of pain are caused by qi.“ 3. Recovery from the Myriad Diseases (回春) says, “When qi is damaged by pathogenic wind, there is pain. When qi is invaded by a pathogenic cold, the body trembles. When qi is damaged by pathogenic summerheat, there is tightness in the chest from heat. When qi is damaged by dampness, there is hydramnios. When qi is damaged by pathogenic dryness, it gets clogged up and makes a lump.“ 4. The Prefaces (序例) says, “A person living in the air is like a fish living in the water. Fish get thin if water is turbid and people get sick if air is spoiled. Pathogenic qi damages people the most. If the meridians receive pathogenic qi, the pathogenic qi enters the viscera and bowels and causes disease depending on the deficiency and excess, making lumps of coldness and heat. As diseases promote one another, they change and become serious.“ 13. Idleness Causes qi Stagnation 1. Quxian ( 仙) said, “Damage caused by overexertion and fatigue sometimes occur for no apparent reasons. It does not always occur by carrying heavy loads or exerting one‘s strength on a light weight all day long. Rather, it often occurs in idle people. Idle people do not use their strength by moving their bodies, but they only sit or lie down after eating heartily. This blocks the meridians and blood vessels, triggering damage caused by overexertion and fatigue. Thus, eventhough a nobleperson seems to be happy outwardly, his or her mind suffers; and even though a peasant is complacent in his or her mind, he or she appears to suffer outwardly. A nobleperson tries to satisfy one‘s desires at all times, does not know abstinence, and lies down straight after eating heartily. Therefore, one
should always use one‘s strength, but not to the point where one feels too tired. Working to the point where nutrient qi and defense qi flow well and blood vessels spread out evenly is the adequate level. It is the same as the following: running water does not get stale, and hinges do not get eaten by moths.“ 2. The Introduction to Medicine (入門) says, “Idleness causes qi stagnation or qi bind. If the disease is slight, it can be cured just by moving around, but if it is serious, one should drink a Aurantii Pericarpium One Substance Decoction.“ F1. Aurantii Pericarpium One Substance Decoction 1. Decoct one nyang of cleansed Citrus Unshius Pericarpium (橘皮) with freshly drawn water. 14. The Seven qi 1. The seven qi refer to joy, anger, sorrow, thought, anxiety, fright, and fear. Some say they are cold, heat, anger, joy, and anxiety. They all make sense.[B186] 2. Renzhai‘s Straight-forward Directions on Formulas (直指) says, “There are seven emotions in people, and diseases come from the seven qi. Qi bind together to make phlegm, and phlegm in turn causes qi to bind stronger. Therefore, in order to harmonize qi, phlegm should be removed first. A Seven Emotions Decoction, in which Pinelliae Tuber (半夏) is used as the sovereign medicine and Cinnamomi Cortex Spissus (肉桂) (one that has good scent and has been dried roundly) as the assistant medicine, is a good prescription.“ 3. It also says, “Seven qi mingle with one another, while phlegm and drool coagulate, forming a cotton or thin membrane-like object. If it becomes more serious, it will look like a plum seed obstructing the throat. It will not come out even if one tries to spit it out, and it will not go down even if one tries to swallow. One may experience fullness and will not be able to eat food, or even experience qi reflux and dyspnea. This is called qi dysphasia, qi stagnation, qi constipation, or apoplexy. Then it turns into five masses, six recurrent abdominal masses, pain induced by hypochondirac mass, or aggregation-accumulation, and plumps form in the epigastric and abdominal regions causing pain. One is then about to die as one‘s life is very endangered.“ 4. One should take a Seven Emotions Decoction, Four Ingredients for Seven Emotions Decoction, Part Heart Qi Drink, and Aucklandia, Cloves, and Aurantii Pericarpium Decoction. F1. Seven Emotions Decoction 1. It cures twisting pain in the epigastric region caused by the binding of the seven emotions. Chop the following herbs, add 3 pieces of Zingiberis Rhizoma Crudus (生薑), and decoct: Pinelliae Tuber (半夏) (3 don), Ginseng Radix (人參), Cinnamomi Cortex Spissus (肉桂), and Glycyrrhizae Radix Praeparata ( 甘草) (7 pun each)[B133] F2. Four Ingredients for Seven Emotions Decoctio 1.
It cures binding of the seven qi, which will obstruct the throat like a plum seed and will not come out when spat or go down when swallowed. It also cures stuffiness and fullness in the chest and flourishing phlegm and drool. Chop the following herbs, put in 7 pieces of Zingiberis Rhizoma Crudus (生薑) and 2 Zizyphi Fructus (大棗), and decoct: Pinelliae Tube Preparata (半夏製) (2 don), Poria Sclerotium Rubra (赤茯苓) (1.6 don), processed Magnoliae Cortex (厚朴) (1.2 don), and Perillae Folium (紫蘇葉) (8 pun)[B133] F3. Part Heart Qi Drink 1. It cures stagnation caused by the seven emotions, and it facilitates clear and refreshing defecation and urination. Chop the following herbs, put in 3 pieces of Zingiberis Rhizoma Crudus (生薑), 2 Zizyphi Fructus (大棗), and 10 stems of Junci Medulla (燈心), and decoct: Perillae Folium (紫蘇葉) (1.2don), Glycyrrhizae Radix Praeparata ( 甘草) (7 pun), Pinelliae Tube Preparata (半夏製), Aruantii Fructus Immaturus (枳殼) (6 pun each), Citri Unshius Pericarpium Immaturus (靑皮), Citrus Unshius Pericarpium (陳皮), Akebiae Caulis (木通), Arecae Pericarpium (大腹皮), Mori Cortex (桑白皮), Aucklandiae Radix (木香), Poria Sclerotium Rubra (赤茯苓), Arecae Semen (檳 Liriopis Tuber (麥門冬), Platycodonis Radix (桔
), Curcumae Rhizoma ( 朮),
), Cinnamomi Cortex (桂皮), Cyperi
Rhizoma (香附子), and Agastachis Herba ( 香) (5pun each)[B186] F4. Aucklandia, Cloves, and Aurantii Pericarpium Decoction 1. It cures distention around the CV12 caused by damage in the seven emotions. Chop the following herbs, put in 5 pieces of Zingiberis Rhizoma Crudus (生薑) and 2 Zizyphi Fructus (大棗), and decoct: parched Cyperi Rhizoma (香附子), Pinelliae Tube Preparata (半夏製), Citrus Unshius Pericarpium (橘皮) (1.5don each), and Glycyrrhizae Radix Praeparata ( 甘草) (5pun).[B186] 15. The Nine qi 1. Huangdi (黃帝) said, “I know all diseases originate from qi. When one gets angry, qi flows upward. When one is joyous, qi becomes lax. When one is sorrowful, qi withers. When one fears, qi goes down. When one is cold, qi shrinks. When one gets hot, qi escapes. When one is frightened, qi becomes disturbed. When one feels fatigue, qi is exhausted. When one delves into deep thought, qi binds. The nine qi are not the same: What disease comes from each qi?“ Qibo (岐伯) said, “When one gets angry, qi flows upward. When it becomes serious, one coughs up blood and lets out what one has eaten through diarrhea. This is why qi counterflows. When one is joyous, qi becomes harmonized and active, enabling nutrient qi and defense qi to run undisturbed. This is why qi becomes loose. When one is sorrowful, the heart area is tightened and the leaves of the lungs are raised causing the upper energizer to get clogged, which in turn leads to the incapability of the nutrient qi and defense qi to dissipate. Thus, heat is created from inside, causing qi to wither. When one fears, essence runs away. When essence runs away, the upper energizer gets clogged. When the upper energizer gets clogged, qi returns downward, and when qi goes down, the
lower energizer becomes full, causing qi to stagnate. When one is cold, his or her skin closes and thus qi cannot flow. This is why qi is said to be shrunk. When one is hot, his or her skin opens and the nutrient qi and defense qi run well; therefore, one sweats a lot, and this is why qi is said to escape. When one is frightened, there is nowhere for the heart to depend upon, and for the spirit to return. Also, one‘s thoughts cannot be stabilized, and this is why qi is said to be disturbed. When one feels fatigue, one pants and perspires, causing qi to leak out. This is why qi is said to be exhausted. When one thinks a lot, the heart stays in one place, and the spirit has a place to return. Thus, healthy qi stays and does not move. This is why qi binds.“[B232] 2. Also, there are the nine qi. The first is dysphagia, the second is wind qi, the third is cold qi, the fourth is heat qi, the fifth is anxiety qi, the sixth is joyous qi, the seventh is frightening qi, the eighth is anger qi, and the ninth is miasmic toxin. One should use an Immortal Inestimable Qi Decoction and Celestial Cyperus Decoction to Rectify Qi if aggregationaccumulation feels like an upside-down bowl, epigastric region has stinging pain, and dying pain is felt during spasms.[B090] 3. Treating the nine qi is as follows: suppress the high, lift the low, heat up the cold, cool the hot, relieve the frightened, warm the fatigued, scatter the bound, oppress joy with fear, and beat sorrow with joy.[B104] F1. Immortal Inestimable Qi Decoction 1. It treats pain caused by the nine qi. Use the same amounts of Aconiti Lateralis Radix Preparata (附子), Curcumae Longae Rhizoma (片子薑黃), and Glycyrrhizae Radix Praeparata ( 甘草). Grind these and put the powder in salty water by 2 don each time and drink.[B090] F2. Celestial Cyperus Decoction to Rectify Qi 1. It treats the same symptoms as above. It also cures women‘s qi pain. Chop the following and decoct: Cyperi Rhizoma (香附子) (3 don), Linderae Radix (烏藥), Citrus Unshius Pericarpium (陳皮), Perillae Folium (紫蘇葉) (1 don each), Zingiberis Rhizoma (乾薑), and Glycyrrhizae Radix (甘草) (5 pun each). Or else they can be ground and put in salty water by 2 don each time.[P32] 16. Middle qi 1. Formulas for Universal Relief (本事) says, “When one is suddenly delighted, yang is damaged, and when one suddenly gets angry, yin is damaged. When one‘s mind is saddened with anxiety, qi is usually reversed, creating rattling noise caused by phlegm, and he or she becomes unconscious and clenches the teeth. If one mistakes it for wind stroke and uses medicine, it can kill the person. When these symptoms occur, melt and feed a Liquid Styrax Pill (蘇合香元) to the patient urgently, and cure according to the symptoms after the patient wakes up.“ 2. Effective Formulas Handed Down for Generations (得效) says, “In the case of wind stroke, the pulse is floating, the body is warm, and lots of phlegm and drool come out from the
mouth. In the case of middle qi, the pulse is sunken, the body is cold, and there is no phlegm and drool in the mouth. Treating wind stroke with middle qi medicine does not hurt the patient, but curing middle qi with the wind stroke medicine immediately damages the person. In this case, use a Liquid Styrax Pill first and put Acori Gramineri Rhizoma (菖蒲) in a Seven Emotions Decoction before use.“ 3. Mr. Fang said, “Wind stroke cannot be cured a lot of the time, but people get recovered from middle qi soon. What is the reason? Wind stroke and middle qi are both caused by rage. Among the five minds, anger is the most extreme. This is because disease comes all of a sudden. Because qi and blood of the young are not yet deficient and body fluid not yet dried, Fire is afraid of Water and hence cannot go up. Thus, the body is cold and there will not be phlegm or drool, and so the person will wake up soon. Because qi and blood of the old are deficient and body fluid dried, Fire is not afraid to move upward. Thus, the body gets warm and phlegm and drool will form, making it hard to treat most of the time.“ 4. Introduction to Medicine (入門) says, “When struck with middle qi, use Eight Substances Smooth Qi Powder if the body is deficient and a Four Ingredients for Seven Emotions Decoction when the body is excessive.“ 5. Recovery from the Myriad Diseases (回春) says, “Middle qi is when a person collapses during a quarrel because he or she has suddenly burst with anger and caused qi to flow upward, resulting in dizziness and fainting. First feed the person with water decocted with Zingiberis Rhizoma Crudus (生薑) in order to wake the person up, and then use Aucklandia Smooth Qi Powder.“ 6. The Medical Mirror of Past and Present (醫鑑) says that the “Inner Classic (內經) says ‘When one‘s voice does not come out and his or her pulse does not beat without any reason, it can be recovered automatically with no treatment.‘ This refers to a sudden reflux of qi. Because it can be cured when qi returns, there is no need for medicine.“ F1. Eight Substances Smooth Qi Powder 1. It is the best for treating middle qi. Chop the following and decoct: Ginseng Radix (人參), Atractylodis Rhizoma Alba (白朮), Poria Sclerotium (白茯苓), Citri Unshius Pericarpium Immaturus (靑皮), Angelicae Dahuricae Radix (白芷), Citrus Unshius Pericarpium (陳皮), Linderae Radix (烏藥) (7 pun each), and Glycyrrhizae Radix (甘草) (3 pun).[B090] F2. Aucklandia Smooth Qi Powder 1. It treats middle qi. Chop the following herbs, add 3 pieces of Zingiberis Rhizoma Crudus (生薑) and decoct: Linderae Radix (烏藥), Citri Unshius Pericarpium Immaturus (靑皮), Cyperi Rhizoma (香附子), Citrus Unshius Pericarpium (陳皮), Pinelliae Tube Preparata (半 夏製), Magnoliae Cortex (厚朴), Aruantii Fructus Immaturus (枳殼) (1 don each), Aucklandiae Radix (木香), Amomi Fructus (砂仁) (5 pun each), Cinnamomi Cortex (桂皮), Zingiberis Rhizoma (乾薑), and Glycyrrhizae Radix Praeparata ( 甘草) (3 each)[B182] 17.
Qi Reflux 1. Divine Pivot (靈樞) says, “If pathogenic qi is in the lungs, there is cold and heat as well as qi reflux. 2. The Inner Classic (內經) says, “The lungs stores qi. If qi is excessive, one is out of breath and coughs, and there is qi reflux.“ 3. The qi reflux is when there is more exhalation than inhalation in breathing. One should use a Perilla Seed Direct Qi Downwards Decoction, Secret Direct Qi Downwards Decoction, Greatest Sage Recovery Elixir [The prescription is shown later], Direct Qi Downwards Aquilaria Decoction, or Speed up Qi Decoction (快氣湯). F1. Perilla Seed Direct Qi Downwards Decoction 1. It treats shortness of breath caused by qi reflux. Chop the following herbs, put in 3 pieces of Zingiberis Rhizoma Crudus (生薑), 3 Zizyphi Fructus (大棗), and 5 leaves of Perillae Folium (紫蘇葉) and decoct: Pinelliae Tube Fermentata (半夏麴), parched and ground Perillae Semen (蘇子) (1 don each), Cinnamomi Cortex Spissus (肉桂), Citrus Unshius Pericarpium (陳皮) with its inner white layer peeled (7.5 pun each), Angelica Gigantis Radix (當歸), Angelicae Decursivae Radix (前胡), Magnoliae Cortex (厚朴), and Glycyrrhizae Radix Praeparata ( 甘草) (5 pun each).[B133] F2. Secret Direct Qi Downwards Decoction 1. It cures dizziness, blurred vision, and weakness in the lumbar region and legs caused by qi reflux or disorders in the upward-downward movement of qi. Chop the following herbs, put in 3 pieces of Zingiberis Rhizoma Crudus (生薑) and 3 leaves of Perillae Folium (紫蘇 葉) and decoct: Mori Cortex (桑白皮) (1 don), Citrus Unshius Pericarpium (陳皮), Aruantii Fructus Immaturus (枳殼), Bupleuri Radix (柴胡), Glycyrrhizae Radix Praeparata ( 甘草) (5 pun each), Lycii Radicis Cortex (地骨皮), Acanthopanacis Cortex (五加皮), Drynariae Rhizoma (骨碎補), Terminaliae Cortex (訶子皮), Amomi Tsao-ko Fructus (草果), Platycodonis Radix (桔
), and Pinelliae Tube Fermentata (半夏麴) (3 pun each).[B133]
F3. Direct Qi Downwards Aquilaria Decoction 1. It cures disorder in the upward-downward movement of qi and dyspnea caused by qi reflux. Grind the following finely and put the powder in water decocted by adding Perillae Folium (紫蘇葉) and salt by 2 don: Cyperi Rhizoma (香附子) (便香附子) (4 nyang), Glycyrrhizae Radix Praeparata ( 甘草) (1.2 nyang), Amomi Fructus (砂仁) (5 don), and Aquillariae Lignum (沈香) (4 don).[B172] F4. Speed up Qi Decoction 1.
It cures the same symptoms as above. Grind the following finely and put the powder in salty water by 1 don each time. Cyperi Rhizoma (香附子) (3.5 nyang), Amomi Fructus (砂 仁) (8 don), and Glycyrrhizae Radix Praeparata ( 甘草) (4 don).[B090] F5. A Prescription 1. It cures when one is suffering from dyspnea, noisy breathing, and being out of breath from sudden qi reflux. Grind Ginseng Radix (人參) finely and put the powder in warm water by 1 don each time, and drink 5~6 times a day. It is also good to decoct thickly.[B045] F6. Another Prescription 1. It cures qi reflux. Pound and crush 1 doe of Brassicae Junceae Folium (白芥子). Put it in a sack and soak it in 2 doe of wine for 7 days. Warm it up 2 times a day and eat 3 hops each time.[B045] 18. Downward qi 1. The Compendium of Medicine (綱目) says, “Downward qi belongs to the heart. The Classic (經) says, ‘Summer pulse is the pulse of the heart. If the heart pulse is not prosperous, qi goes down and thus one breaks wind.‘“ 2. It also says, “If a person with epilepsy or phthisis passes gas continuously, he or she is certain to die. Because his or her genuine qi has been used up and the intestines, stomach, and skin have been clogged, food qi cannot be spread outwardly, and thus it goes into the intestines and stomach.“ 3. Liu Hejian said, “Because the intestines and stomach bind together, causing food qi to stagnate inside, one belches, or breaks wind a lot.“ 4. Zhongjing said, “In the case of a yang brightness disease of Cold Damage, when there is dry feces in the stomach, one is certain to break wind. It can be cured by purgation.“ Breaking of wind means qi moving downward. More details appear in the chapter Cold 19. Shortness of Breath 1. The Doctrine on Illuminating the Principles of Cold Damage (明理) says, “Shortness of breath refers to one‘s inability to continue breathing from qi shortness. It feels as if qi is dashing upward, but it is not so. Although one breathes frequently, the breaths are not connected. Eventhough it looks like dyspnea, one‘s shoulders do not move up and down. Also, one looks like as if moaning, but the person is not in pain. Thus, this pattern is very hard to differentiate. Its real symptom is rapid and short breath.“ 2. Zhongjing said, “Among common people, when one has cold and heat, and when he or she cannot breathe well because the breath is short, it is the excess pattern.“ He also said, “When one‘s breath is short and has a little bit of phlegm, it should be drawn out by urination. A Poria, Cinnamon Twig, Atractylodes, and Licorice Decoction is mainly used, and a Kidney Qi Pill [The prescription is shown in the chaper Deficiency Vexation] is also mainly used.“
3. Introduction to Medicine (入門) says, “Shortness of breath is when breaths are not connected with one another. There are four kinds to shortness of breath: one with chest bind, one in which water qi causes throbbing, one in which a wind pathogen and dampness pathogen collide with each other, and one in which the body and qi are weak by birth. Mostly, when distention and fullness can be felt in the epigastric region, it means it is an excess pattern and that pathogenic qi is inside. When the epigastric region is full but smooth, it means it is a deficiency pattern and that pathogenic qi is in the exterior.“ 4. Dongyuan said, “When one has a short breath and urinates well, a Four Gentlemen Decoction with the removal of Poria Sclerotium (茯苓) and addition of Astragali Radix (黃 ) can be prescribed for tonification.“ 5. Introduction to Medicine (入門) says, “When one‘s qi has been dissipated, causing internal deficiency, tiredness, weakness, and shortness of breath, use a Regulate the Center and Augment the qi Decoction [Prescription appears in the chapter Internal Damage] or Ginseng Nurture Nutrient Decoction [Prescription appears in the chapter Deficiency Vexation].“ 6. Classic of the Pulse says, “If the wrist pulse is sunken, it means that breathing in the chest is short.“ F1. Poria, Cinnamon Twig, Atractylodes, and Licorice Decoction 1. It cures shortness of breath caused by phlegm in the chest. Chop the following herbs and decoct in water: Poria Sclerotium Rubra (赤茯苓) (2 don), Cinnamomi Ramulus (桂枝), Atractylodis Rhizoma Alba (白朮) (1.5 don each), and Glycyrrhizae Radix (甘草) (5 pun). [P30] 20. Shortage of qi 1. The Compendium of Medicine (綱目) says, “Shortage of qi is when one is weak and cannot speak well.“ 2. Divine Pivot (靈樞) says, “The lungs store qi. When qi is insufficient, one‘s breathing becomes weak, and it results in a shortage of qi. It also says, “If the lungs are deficient, one cannot continue breathing because of a shortage of qi. “ It also says, “The kidneys create qi. If the kidneys are deficient, one becomes weak and cannot continue talking, experiences dull pain in the bones, and cannot move the body because it feels languid.“ It also says, “CV17 is the sea of qi. When qi is insufficient, one becomes weak and cannot speak well.“ [주석-16] 息微 : 『靈樞』, 「本神」에는 ‘鼻塞不利’로 되어 있고, 『素問』, 「調經論」의 王氷 注에서는 ‘鼻息利’로 인용되어 있다고 『靈樞經校釋』에 나와 있다. 같은 문장이 『東醫寶鑑』氣 門의 肺主氣에서는 ‘息利’로, 少氣에서는 ‘息微’로 인용되어 있다. 일단은 『東醫寶鑑』 각 부분의 문장 그대로 해석하였다.
[주석-17] 少氣 : 『靈樞』「海論」에는 ‘氣少’로 되어 있고, 『東醫寶鑑』氣門의 肺主氣에는 ‘少 氣力’, 少氣에는 ‘少氣’로 되어 있다. 여기서는 각 부분에 인용된 대로 해석하였다. 3. The Inner Classic (內經) says, “If one is weak as if frightened, it is because his or her form and qi have dissipated because the flow of the waterways has been incapacitated. Repeating the same words over and over again for a whole day with a weak voice is caused by exhausted qi. One should use Generate Pulse Powder [Prescription appears in the chapter Summer-heat.], Ginseng Paste, Unaccompanied Ginseng Decoction, or Astragalus Decoction. 4. Zhang Yilao (易老) says, “When one‘s genuine qi is deficient with a weak pulse, and an aversion to talking, one should use a Four Gentlemen Decoction, Ginseng and Astragalus Decoction, or Augment Qi Pill .“ 5. Dongyuan said, “When one‘s middle qi has become deficient because his or her spleen and stomach have been damaged internally, one should use a Tonify the Center to Augment the qi Decoction, or Augment Stomach and Raise Yang Decoction [Prescriptions all appear in the chapter on Internal Damage].“ F1. Ginseng Paste 1. It cures the deficiency of source qi which results in deficient essence and spirit and not being able to speak continuously. It is the best way to recover source qi. Chop and put 1 geun [1geun (斤) 600g] of Ginseng Radix (人參) in a porcelain bowl. Pour water until the height becomes about the length of a finger, and boil it over a medium fire until the water becomes half the original volume. Pour it into another bowl. Decoct the residue 3 times with the same method. Stop decocting when no taste of the Ginseng Radix (人參) can be felt when chewed. Then, put the remaining juice in a pot, boil it down until it becomes plaster, and take it 5~6 spoons a day. Used with Asparagi Tuber (天門冬) when there is lung Fire, mysterious effects can be experienced.[B146] 2. Ginseng Radix (人參) cures deficiencies of yang in the spleen and lungs. It tonifies rapid, short breathing, and a deficiency of qi. However, if not led by Cimicifugae Rhizoma (升麻), it cannot tonify ascending qi. It is good to use 1 pun of Cimicifugae Rhizoma (升麻) and 3 pun of Ginseng Radix (人參) together. If one wishes to tonify the source qi of the lower energizer and to purgate the Fire pathogen in the kidneys, Poria Sclerotium (茯苓) should be used as the courier medicine.[B215] 3. Ginseng Paste or an Unaccompanied Ginseng Decoction is highly effective only when it is decocted with running water from a distant place (長流水).[B160] F2. Unaccompanied Ginseng Decoction 1. Decoct only Ginseng Radix (人參).[B160] F3.
Astragalus Decoction 1. by shaking of all vessels, and tightness and palpitations in the chest, and heaviness and stuffiness in the head caused by the rising of ministerial Fire from the feet. It refreshes and harmonizes qi, in turn pacifying it. Chop the following herbs and decoct: Astragali Radix (黃 ) (2 don), Ginseng Radix (人參), Glycyrrhizae Radix (甘草) (1 don each), Angelica Gigantis Radix (當歸) (5 pun), and 9 berries of Schisandrae Fructus (五味子).[B101] F4. Four Gentlemen Decoction 1. It tonifies the deficiency of genuine qi, and it also cures shortness of breath and a shortage of qi. Chop the following herbs and decoct in water: Ginseng Radix (人參) (stem scars removed), Poria Sclerotium (白茯苓), Atractylodis Rhizoma Alba (白朮), and Glycyrrhizae Radix Praeparata ( 甘草) (1.25 don each).[B133] 2. Mr. Fang said, “Ginseng Radix (人參) tonifies the lungs and helps the spleen. Atractylodis Rhizoma Alba (白朮) fortifies the spleen and dries dampness. Poria Sclerotium (茯苓) lowers qi and exudes dampness. Glycyrrhizae Radix (甘草) tonifies the stomach and harmonizes the middle. It is like the placid gentleman, who does not behave cunningly or urgently.“ 3. The Medical Mirror of Past and Present (醫鑑) says, “Ginseng Radix (人參) tonifies source qi. Atractylodis Rhizoma Alba (白朮) strengthens the spleen and stomach. Poria Sclerotium (茯苓) draws out dampness and pulls Ginseng Radix (人參) down, tonifying the source qi of the lower energizer.“[B146] F5. Ginseng and Astragalus Decoction 1. It cures the deficiency and shortage of qi. Ginseng Radix (人參), 2 don. Astragali Radix (黃 ), Atractylodis Rhizoma Alba (白朮), Citrus Unshius Pericarpium (橘皮) (1 don each). Angelica Gigantis Radix (當歸), Poria Sclerotium (白茯苓), Glycyrrhizae Radix Praeparata (
甘草) (5 pun each). Chop the forementioned herbs and decoct in water with 3 pieces of
Zingiberis Rhizoma Crudus (生薑) and 2 Zizyphi Fructus (大棗), and drink on an empty stomach.[P27] F6. Augment Qi Pill 1. It cures damage of qi caused by talking too much, or avoidance of talking from a shortage of qi. It tonifies the upper energizer, adding qi to it. Grind the following herbs finely, knead with pan-fried rice cake soaked in water, and make it into pills the size of Euryales Semen ( 實): Ginseng Radix (人參), Liriopis Tuber (麥門冬) (7 don each), Citrus Unshius Pericarpium (橘皮), Platycodonis Radix (桔
), Glycyrrhizae Radix Praeparata ( 甘草)
(5don each), and 21 berries of Schisandrae Fructus (五味子). Chew 1 pill at a time and
swallow with saliva. Pan-fried rice cake is a flour pancake fried in oil.[B182][P27] 21. Qi Pain 1. The Introduction to Medicine (入門) says, “The source qi of a person circulates with blood. When it recklessly frequents organs, pain, aggregation- accumulation, and paraumbilical and hypochondriac aggregations will occur. When it gets stuck in the chest and runs upward, it results in stuffiness and fullness in the chest as well as stabbing pain. Most are caused by phlegm formed by the seven emotions or stagnation of food. In the early stages, one should resolve the stagnation by using pungent and warm medicine which enables the flow of qi, opens up the spleen and removes accumulation. In the later stages, one should eliminate the disease by removing the Fire with pungent and cold medicine. [B146] 2. When qi is stuck in the upper energizer, causing stuffiness and pain in the chest, one should use a Bitter Orange and Tangerine Decoction, Platycodi Radix and Ponciri Fructus Pericarpium Decoction. [The prescription is shown in the chapter on Chest]. Or Atractylodes Clear Diaphragm Pill. [Same as the preceding]. 3. When qi is stuck in the middle energizer, causing stabbing pain in the stomach and the sides, one should use a Spiritual Protection Formula, Aucklandia Break Qi Powder, and Injured Qi Asafoetida Formula. 4. When qi is stuck in the lower energizer, causing pain in the lumbar region and abdominal region, one should use Coiled Shallots Powder [the prescription is shown in the chapter on Genitals], Four Milled Herbs Decoction [the prescription is shown in the chapter on Feces], Aucklandia Smooth Qi Pill, or Aucklandia and Betel Nut Pill. 5. When stagnation of qi originates from the exterior, causing edema or stabbing pain in the entire body, one should use a qi Flow Pill, Aucklandia Move Qi Drink, Triple Harmony Powder, or Five Peels Powder. [The prescription is shown in the chapter on Edema] 6. For qi pain, one should use a Blackened Aquilaria Decoction, Revive Health by Unblocking Qi Powder, Immortal Aquilaria and Musk Formula, A Pellet of Gold Elixir, or Minor Lindera and Aquilaria Decoction. F1. Bitter Orange and Tangerine Decoction 1. It cures stuffiness and pain in the chest caused by qi stagnation. Chop the following herbs and decoct in water with 4 pieces of Zingiberis Rhizoma Crudus (生薑): Citrus Unshius Pericarpium (橘皮) (8 don) and Aruantii Fructus Immaturus (枳殼) (1.5 don). Add a little bit of Curcumae Longae Rhizoma (薑黃) if qi stagnation is severe.[B146] F2. Atractylodes Clear Diaphragm Pill 1. It treats dampness-heat, scatters congestion, and alleviates pain. Grind the following herbs, pound with red and ripe Trichosanthis Fructus (瓜 實) (peeled), and make it into pills the size of Phaseoli Radiati Semen ( 豆): Atractylodis Rhizoma (蒼朮) (2 nyang), Cyperi Rhizoma (香附子) (便香附子) (1.5 nyang), Coptidis Rhizoma (黃連), and
Scutellariae Radix (黃
) (5 don each). Take 30~50 pills at a time with warm water. One
can also knead it into steamed rice cake and make it into pills, and drink it with water decocted with Zingiberis Rhizoma Crudus (生薑).[B146] F3. Spiritual Protection Formula 1. It cures various qi pains. It also cures heart occlusion pain, stomach- hypochondrium pain, and kidney qi pain. Grind the following medicines, knead it into steamed rice cake, make it into pills the size of Cannabis Semen (麻子), and coat the pills with Cinnabaris (朱砂): 7 Scorpio (全蝎) (whole), 10 Crotonis Semen (巴豆) (peeled so that white powder comes out), Aucklandiae Radix (木香), Piperis Nigri Fructus (胡椒) (2.5 don each), and Cinnabaris (朱砂) (1 don) [half put into, and half coated on the pills]. Take 5~7 pills at a time with water decocted with Zingiberis Rhizoma Crudus (生薑) or warm wine, at any time.[B133] F4. Aucklandia Break Qi Powder 1. It cures qi pain. Grind the following herbs and put in salty water by 2 don each time: Cyperi Rhizoma (香附子) (4 nyang), Linderae Radix (烏藥), Curcumae Longae Rhizoma (薑黃) (2 nyang each), Aucklandiae Radix (木香), and Glycyrrhizae Radix Praeparata ( 甘草) (5 don each).[B104] F5. Injured Qi Asafoetida Formula 1. It cures all kinds of qi pain. Grind the following herbs, knead with paste prepared with Ferulae Resina (阿魏), make it into pills the size of Euryales Semen ( 實), and coat the pills with Cinnabaris (朱砂): Curcumae Rhizoma ( 朮) (parched), Syzygii Cortex (丁香皮) (parched), Citrus Unshius Pericarpium (陳皮), Citri Unshius Pericarpium Immaturus (靑皮), Cnidii Rhizoma (川芎), Foeniculi Fructus (茴香) (parched), Glycyrrhizae Radix Praeparata (
甘草) (1nyang each), Amomi Fructus (砂仁), Cassiae Cortex Interior (桂心), Angelicae
Dahuricae Radix (白芷) (5 don each), Ferulae Resina (阿魏) (soaked in wine for one night, ground, and made like paste), Piperis Nigri Fructus (胡椒) (2.5 don), and Zingiberis Rhizoma Crudus (生薑) (thinly chopped, preserved with 1 nyang of salt for one night, and parched until it becomes brown) (4 nyang). Chew and swallow 3 pills at a time with water decocted with Zingiberis Rhizoma Crudus (生薑) and salt on an empty stomach.[B090] F6. Aucklandia Smooth Qi Pill 1. It cures stabbing pain caused by various stagnations of qi. Grind the following herbs, knead with water, and make it into pills the size of a seed of a foxglove tree: Pharbitidis Semen (黑丑) (grind and sift, and use the powder sifted first), Psoraleae Semen (破故紙) (2 nyang each), Aruantii Fructus Immaturus (枳殼), Citrus Unshius Pericarpium (陳皮), Cyperi Rhizoma (香附子) (1 nyang each), Aucklandiae Radix (木香), Raphani Semen (蘿蔔 子), and Arecae Pericarpium (大腹皮) (5 don each). Take 50 pills at a time with warm
water. It moves qi up and down and makes qi return to the kidneys.[B104] F7. Aucklandia and Betel Nut Pill 1. It cures stuffiness and pain caused by dampness-heat-induced qi stagnation. Grind the following herbs, knead with water, and make it into pills the size of a seed of a foxglove tree. Rhei Radix et Rhizoma (大黃) (4 nyang), Pharbitidis Semen (黑丑) (grind and sift, and use the powder sifted first), Scutellariae Radix (黃 (木香), Arecae Semen (檳
) (2 nyang each), Aucklandiae Radix
), Coptidis Rhizoma (黃連), Angelica Gigantis Radix (當歸),
Aruantii Fructus Immaturus (枳殼), Citri Unshius Pericarpium Immaturus (靑皮), Citrus Unshius Pericarpium (陳皮), Cyperi Rhizoma (香附子), Curcumae Rhizoma ( 朮), and Phellodendri Cortex (黃柏) (1 nyang each). Take 50~70 pills at a time with warm water. [B109] F8. Qi Flow Pill 1. It cures pain or swelling caused by wandering qi. Chop the following herbs and decoct in water with 3 pieces of Zingiberis Rhizoma Crudus (生薑) and 2 Zizyphi Fructus (大棗): Arecae Semen (檳
) (1 don), Citrus Unshius Pericarpium (陳皮), Poria Sclerotium Rubra
(赤茯苓), Angelica Gigantis Radix (當歸), Paeoniae Radix Alba (白芍藥), Cnidii Rhizoma (川芎), Astragali Radix (黃
), Ponciri Fructus Immaturus (枳實), Pinelliae Tube Preparata
(半夏製), Saposhnikoviae Radix (防風), Glycyrrhizae Radix (甘草) (7.5 pun each), Perillae Folium (紫蘇葉), Linderae Radix (烏藥), Citri Unshius Pericarpium Immaturus (靑皮), Platycodonis Radix (桔
) (5pun each), and Aucklandiae Radix (木香) (2.5 pun).[B146
F9. Aucklandia Move Qi Drink 1. It cures stuffiness, pain, or swelling caused by various stagnations of qi. Chop and divide the following herbs into 2 packages and decoct in water with 3 pieces of Zingiberis Rhizoma Crudus (生薑) and 2 Zizyphi Fructus (大棗): Citrus Unshius Pericarpium (陳皮) (1 don), Agastachis Herba ( 香), Aucklandiae Radix (木香), Magnoliae Cortex (厚朴), Citri Unshius Pericarpium Immaturus (靑皮), Cyperi Rhizoma (香附子), Liriopis Tuber (麥門冬), Angelicae Dahuricae Radix (白芷), Aquillariae Lignum (沈香) (7.5 pun each), Atractylodis Rhizoma Alba (白朮), Cinnamomi Cortex Spissus (肉桂), Akebiae Caulis (木通), Arecae Semen (檳
), Perillae Folium (紫蘇葉) (6 pun each), Amomi Tsao-ko Fructus (草果),
Glycyrrhizae Radix (甘草) (5 pun each), Arecae Pericarpium (大腹皮), Chaenomelis Fructus (木瓜), Ginseng Radix (人參), Curcumae Rhizoma ( 朮), Syzygii Cortex (丁香皮), Pinelliae Tube Preparata (半夏製), Poria Sclerotium Rubra (赤茯苓), and Acori Gramineri Rhizoma (石菖蒲) (3 pun each).[B172] F10. Triple Harmony Powder 1.
It cures various stagnations of qi as well as the distention and pain that come with it. Chop the following herbs and decoct in water: Cnidii Rhizoma (川芎) (1 don), Aquillariae Lignum (沈香), Perillae Folium (紫蘇葉), Arecae Pericarpium (大腹皮), Osterici Radix (羌活), Chaenomelis Fructus (木瓜) (5 pun each), Aucklandiae Radix (木香), Atractylodis Rhizoma Alba (白朮), Arecae Semen (檳
), Citrus Unshius Pericarpium (陳皮), and Glycyrrhizae
Radix Praeparata ( 甘草) (3 pun each).[B146] F11. Blackened Aquilaria Decoction 1. It cures the pain in the back and the epigastric region caused by various qi. Grind the following herbs finely and put in water decocted with Zingiberis Rhizoma Crudus (生薑) and salt, each by 1 don: Linderae Radix (烏藥) (1nyang), Aquillariae Lignum (沈香) (5 don), Glycyrrhizae Radix Praeparata ( 甘草) (4 don), and Ginseng Radix (人參) (3 don). [B133] F12. Revive Health by Unblocking Qi Powder 1. It cures sporadic systemic pain, mainly caused by blocked qi. Grind the following herbs finely and put the powder in water decocted with Zingiberis Rhizoma Crudus (生薑) or warm wine, by 2 don: Pharbitidis Semen (白丑) (grind and sift, and use the powder sifted first) (2 nyang), Foeniculi Fructus (茴香) (parched), Manitis Squama ( 山甲) (roasted until swollen by burying under an ash Fire) (1.5 nyang each), Citrus Unshius Pericarpium (陳皮) (with its inner white layer peeled off), Corydalis Tuber (玄胡索), Glycyrrhizae Radix Praeparata ( 甘草) (1 nyang each), and Aucklandiae Radix (木香) (5 don).[B133] F13. Immortal Aquilaria and Musk Formula 1. It cures all kinds of intolerable qi pain. Grind the following medicine, knead with paste made by boiling down Glycyrrhizae Radix (甘草), and make into pills the size of Euryales Semen ( 實): Glycyrrhizae Radix (甘草) (2 nyang), Myrrha (沒藥), Draconis Sanguis (血 竭), Aquillariae Lignum (沈香), Moschus (麝香), Cinnabaris (朱砂) (1 nyang each), and Aucklandiae Radix (木香) (5 don). Chew 1 pill at a time with water decocted with Zingiberis Rhizoma Crudus (生薑) and salt. With blood-qi pain, take it with water in which vinegar is added.[B186] F14. A Pellet of Gold Elixir 1. It cures qi pain. Papaveris Resina (啞芙蓉) (2.5 don), Ferulae Resina (阿魏) (1 don), Aucklandiae Radix (木香), Aquillariae Lignum (沈香) (5 pun each), Bovis Calculus (牛黃) (2.5 pun). Grind Aquillariae Lignum (沈香), Aucklandiae Radix (木香), and Bovis Calculus (牛黃) and put it in a bowl with Papaveris Resina ( 片) and Ferulae Resina (阿魏). Drop in water to melt, knead with honey, make it into pills the size of Phaseoli Radiati Semen (
豆), and plate them with gold. Take 1 pill at a time. Take the pill with cold water for heat qi pain and boiled water for cold qi pain.[B182] F15. Minor Lindera and Aquilaria Decoction 1. It cures stabbing pain in the epigastric region caused by various qi. Grind the following herbs and put it in boiled salty water by 1 don: Cyperi Rhizoma (香附子) (2 nyang), Linderae Radix (烏藥) (1 nyang), Aquillariae Lignum (沈香), and Glycyrrhizae Radix (甘草) (2.5 don each).[B133] F16. A Prescription 1. It cures all kinds of qi pain. Grind the following herbs finely and put it in salty water by 2 don: Cyperi Rhizoma (香附子) (parched) (4 nyang), Citrus Unshius Pericarpium (陳皮) (with its inner white layer peeled off) (1 nyang), and Glycyrrhizae Radix (甘草) (raw) (2.5 don).[B057] 22. Qi Counterflow 1. Divine Pivot (靈樞) says the following: “Huangdi (黃帝) said, ‘What is it that has gone amiss and become disorderly?‘ Qibo (岐伯) answered, ‘Clear qi is in yin and turbid qi is in yang. Nutrient qi flows along vessels, but defense qi flows against it. It causes the clear and the turbid to get mixed up and the chest is disturbed. This is called Taeman (太悗) [meaning oppression]. If qi has become disorderly in the heart, one feels tightness in the chest, drops his or her head in silence, and lies still on his or her face. If qi has become disorderly in the lungs, one bends the head forward and backward, pants, and presses one‘s chest with the hands while breathing. If qi has become disorderly in the intestines and stomach, sudden turmoil occurs. If qi has become disorderly in the arms or the thighs, reversal cold of the extremities occurs. If qi has become disorderly in the head, it becomes the reversal of qi, causing one to feel his or her head heavy and to faint.‘“ 2. Introduction to Medicine (入門) says, “Qi counterflow is when qi frequently dashes upward from the abdomen.“ 3. The Inner Classic (內經) says, “Everything that dashes upward because of reversal qi belongs to Fire.“ 4. Zhenheng said, “The patient oneself says that cold qi ascends from the lower part of the body. This ascending qi comes out from the liver and has severe heat because ministerial Fire is caught in it. The patient thinks he or she feels cold, but is not cold in reality.“ He also said, “Upwardly counter-flowing qi belongs to yang, so no cold can be present. The reason one feels an aversion to cold is that when Fire becomes severe, it becomes similar to Water.“ 5. The Introduction to Medicine (入門) says, “In order to dissipate Fire, one must break the qi first. Fire descends automatically when qi descends.“ 6.
One should use a Remove Heat and Clear qi Decoction or Guide Qi Ponciri Fructus Pericarpium Pill for qi counterflow. If the Fire is severe, add Cyperi Rhizoma (香附子), Hoelen cum Radix (茯神), and Aquillariae Lignum (沈香) to a Decoction to Tonify Yin and Direct Fire Downward. [The prescription is shown in the chapter on Deficiency Vexation]. [주석-18] 滋陰降火湯 : 남산당 영인본에서는 자음강화환으로 교정하였다. F1. Remove Heat and Clear Qi Decoction 1. It cures qi counterflow. Chop the following herbs and decoct in water with 3 pieces of Zingiberis Rhizoma Crudus (生薑): Bupleuri Radix (柴胡), Citrus Unshius Pericarpium (陳 皮), Poria Sclerotium Rubra (赤茯苓) (1 don each), Pinelliae Tube Preparata (半夏製), Aruantii Fructus Immaturus (枳殼) (8 pun each), Cyperi Rhizoma (香附子) (便香附子) (7 pun), Cnidii Rhizoma (川芎) (5 pun), 7 berries of Amomi Fructus (砂仁) (ground), Aucklandiae Radix (木香), and Glycyrrhizae Radix Praeparata ( 甘草) (3 pun each). [B146] F2. Guide Qi Ponciri Fructus Pericarpium Pill 1. It cures stuffiness and pain in the chest caused by qi counterflow. Grind the following medicine, knead with paste made with the juice of Zingiberis Rhizoma Crudus (生薑), and make it into pills the size of a seed of a foxglove tree: Aruantii Fructus Immaturus (枳殼) (parched with bran), Akebiae Caulis (木通) (parched), Citri Unshius Pericarpium Immaturus (靑皮), Citrus Unshius Pericarpium (陳皮), Mori Cortex (桑白皮) (baked), Raphani Semen (蘿蔔子) (parched), Pharbitidis Semen (白丑) (parched, grinded, and sifted, and use the powder sifted first), Pharbitidis Semen (黑丑) (parched, grinded, and sifted, and use the powder sifted first), Curcumae Rhizoma ( 朮) (ones that are baked under fire covered with ash), Sparganii Rhizoma (三稜) (ones that are baked under a fire covered with ash), and Foeniculi Fructus (茴香) (parched) (all the same amounts). Take 30~50 pills at a time with water decocted with Citrus Unshius Pericarpium (橘皮).[178] 23. Qi Stagnation 1. Zhu Zhenheng said, “When qi disease first occurs, it is not apparent. Because of the seven emotions, six qi and food, fluid and humor cannot flow, and the clear and the turbid mix with each other, causing qi to turn into accumulation, and then to phlegm. When qi is stagnated like this, the epigastric region is blocked and there is pain.“ 2. The Orthodox Transmission of Medicine (正傳) says, “When qi is stagnated, dampness is blocked, and when dampness is blocked, heat rises. Therefore, qi stagnation often comes with edema, distention and fullness.“ 3. The Introduction to Medicine (入門) says, “Stagnation is when qi binds together and does not dissipate. When qi binds and does not dissipate, one should consume a Sympathy
Elixir with water decocted with a Syzygii Flos Relieve Stomach Decoction.“ It also says, “When blood is coagulated and qi blocked, one should use Revive Health by Unblocking Qi Powder. When qi is blocked because of phlegm, one should use a Smooth Qi and Guide Out Phlegm Decoction. [The prescription is shown in the chapter on Wind].“ 4. One should use a Sympathy Elixir, Aucklandia Even Qi Powder, Aucklandia Regulate Qi Powder. [The prescription is shown in the chapter on Accumulation]. Or Part and Eliminate from Top to Bottom and Guide Out Qi Decoction for qi stagnation. If edema is combined with qi stagnation, one should use a qi Flow Pill, Aucklandia Move Qi Drink, Five Peels Powder, or Direct Qi Downwards Aquilaria Decoction. [These four prescriptions are shown above]. [주석-19] 四方見上 : 남산당 영인본에는 “…沈香降氣湯[三方見上], 五皮散[方見浮腫]”이라고 되 어 있다. F1. Sympathy Elixir 1. It cures various qi stagnations. It is highly effective in those who feel tightness in the chest because of all kinds of public and private affairs, and those who feel agony because one‘s riches and honor do not go well as one had planned. It is also highly effective in those who have been damaged by the seven emotions and do not wish to eat, with a yellowed face, thinning body, and those who suffer from tightness in the chest as well as many other symptoms. It enables the rise and fall of Water and Fire. Pound and grind the following medicine, knead with honey, and make it into pills the size of a bullet: Cyperi Rhizoma (香 附子) (1 geun [1geun (斤) 600g]) (Soaked in running water from a distant place (長流水) for 3 days, taken out, and parched). And Hoelen cum Radix (茯神) (4 nyang). Take 1 pill at a time, chew it well, and swallow it with a Direct qi Downward Decoction.[182] F2. Direct Qi Downward Decoction 1. Decoct the following herbs in water: Cyperi Rhizoma (香附子) (processed), Hoelen cum Radix (茯神), and Glycyrrhizae Radix (甘草) (1 don each). F3. Aucklandia Even Qi Powder 1. It cures qi stagnation. Grind the following medicine and put in water decocted with 3 pieces of Zingiberis Rhizoma Crudus (生薑), 5 leaves of Perillae Folium (紫蘇葉), and a little bit of salt by 2 don: Agastachis Herba ( 香), Glycyrrhizae Radix Praeparata ( 甘草) (8 don each), Amomi Fructus (砂仁) (4 don), Aquillariae Lignum (沈香), Aucklandiae Radix (木香), Syzygii Flos (丁香), Santali Albi Lignum (白檀香), and Amomi Fructus Rotundus (白豆
) (2
don each).[146] F4. Part and Eliminate from Top to Bottom and Guide Out Qi Decoction 24. Disease Occurs if One Does Not Have Enough qi 1. Divine Pivot (靈樞) says, “In all places where pathogenic qi is present, healthy qi is deficient. Therefore, if there is not enough qi in the upper part, the brain is not filled up. If
this happens, one suffers from tinnitus, tilted head, and blindness. If one does not have enough middle qi, the status of feces and urine changes, and severe noises come from the intestines. If there is not enough qi in the lower part, the legs become weak, and the chest feels tight.“ 2. It also says, “When there is not enough qi in the upper part, push qi upward. When there is not enough qi in the lower part, collect and send qi downward. If yin and yang are both deficient, one should use moxibustion.“ 25. Signs of Expiring qi 1. Divine Pivot (靈樞) says, “If all the yin qi of the five viscera expire, the eye connector revolves, and when the eye connector revolves, the eyes turn as well. The turning of the eyes indicates that one has lost one‘s will. When one loses one‘s will, one dies before a day and a half passes. If all the yang qi of the six bowels expire, yin and yang become separated from each other, and when they separate, the skin cannot be closed, causing expiry sweat. Therefore, if the signs show in the morning, one dies in the night, and if the signs show in the night, one dies in the following morning. [Expiry sweat refers to beadlike sweat that does not run down].“ 2. It also says, “If the qi of the six bowels expires from the outside, qi ascends from the lower part, and thus the legs contract. If the qi of the five viscera expires from the inside, diarrhea does not stop and if it is severe, one loses tactile sense in the hands and the feet.“ 3. It also says, “If yang qi first expires and then yin qi disappears, the person‘s body becomes blue when one dies. If yin qi first expires and then yang qi disappears, the person‘s body is yellow, armpits are warm, and the epigastric region is hot when one dies.“[P30] 26. Contraindications 1. The Inner Classic (內經) says, “Lying down for a long time damages qi.“ 2. The Xishan‘s Records of Reading (西山記) says, “If one approaches filthy qi, it damages genuine qi. If one approaches death qi, it disturbs living qi.“ 3. One should not look at a corpse on an empty stomach. If the odor enters the nose, white fur occurs on the tongue and foul breath lingers. When looking at a corpse, one should drink wine in order to fight the poison.[B090] 4. When entering a house with an epidemic or a febrile disease, one should block the poisonous qi. Contagious and poisonous qi smells foul and strong just as when one perspires a lot.[B043] 27. Instructions for Administrating Medicinals 1. The Orthodox Transmission of Medicine (正傳) says, “When a male acquires qi, it is likely to dissipate because men are yang. When a female acquires qi, it is likely to stagnate because women are yin. Therefore, qi diseases happen seldom in men and a lot in women. Thus the treatment women should use is the balancing of blood to use up qi;
whereas men should use the balancing of qi to nurture blood.‘“ 2. The Introduction to Medicine (入門) says, “The seven emotions come from the mind, and the seven qi all belong to qi. qi becomes Fire when they move, because they are yang. Therefore, the steps of treatment are divided into subduing Fire, alleviating phlegm, and removing accumulation. Generally, when qi is deficient, a Four Gentlemen Decoctionis used and when qi is excessive, a Minor Lindera and Aquilaria Decoction is used. When there is too much Fire, add a Coptis Detoxification Decoction. [The prescription is shown in the chapter Cold Damage]. And when there is too much phlegm, add a Syzygii Flos Relieve Stomach Decoction. [The prescription is shown n the chapter Phlegm]. When there is too much accumulation, add Calm Stomach Powder. [The prescription is shown in the chapter Five Viscera].“ 3. Zhenheng said, “When medicine is ineffective because one has suffered from qi disease for a long time and qi cannot return to the genuine source, use Psoraleae Semen (破故紙) as the sovereign medicine. Grind Psoraleae Semen (破故紙) (parched) (1 nyang), Foeniculi Fructus (茴香) (parched), and Olibanum (乳香) (5 don each), knead with honey, and make it into pills the size of a seed of a foxglove tree. Take 50 pills at a time with boiled water on an empty stomach.“ 4. Mr. Fang said, “If using qi medicine for a qi disease is ineffective, it is because qi storage cannot gather qi. The lungs govern qi and the kidneys store qi. The reason for using Psoraleae Semen (破故紙) for both an Aristolochia Formula and Aucklandia Smooth Qi Pill is to give rise to qi and to get it to return to the kidneys.“ 5. Introduction to Medicine (入門) says, “A Syzygii Flos Relieve Stomach Decoction. [The prescription is shown in the chapter Phlegm]. Is generally used for qi diseases. Put in Aruantii Fructus Immaturus (枳殼), Platycodonis Radix (桔 ), Cyperi Rhizoma (香附子), and Amomi Fructus (砂仁) for qi stagnation in the upper energizer, Magnoliae Cortex (厚 朴), Ponciri Fructus Immaturus (枳實), Sparganii Rhizoma (三稜), and Curcumae Rhizoma (
朮) for qi stagnation in the middle energizer, and Citri Unshius Pericarpium Immaturus
(靑皮), Aucklandiae Radix (木香), and Arecae Semen (檳
) for qi stagnation in the lower
energizer. Put in Aruantii Fructus Immaturus (枳殼) for qi pain. Put in Linderae Radix (烏藥) and Cyperi Rhizoma (香附子) if qi is excessive, and Ginseng Radix (人參), Atractylodis Rhizoma Alba (白朮), and Aucklandiae Radix (木香) if qi is deficient.“ 6. Zhenheng said, “When curing ascending qi, put in Cyperi Rhizoma (香附子), Coptidis Rhizoma (黃連), Scutellariae Radix (黃
), and Gardeniae Fructus (梔子).“ He also said,
“‘There is no tonifying method in a qi disease‘ is an ignorant comment. When healthy qi is deficient, qi cannot flow as it should and pathogenic qi attaches to it, causing disease. The Classic (經) says ‘Healthy people are healed when qi flows well, and weak people get diseased when pathogenic qi attaches to them.‘ How can qi flow if one does not use tonifying methods when qi is very weak?“ He also said, “One must use Cnidii Rhizoma (川 芎), Cyperi Rhizoma (香附子), Gardeniae Fructus (梔子), Scutellariae Radix (黃
), and
Coptidis Rhizoma (黃連) when treating qi stagnation.“ 7. He also said, “Aucklandiae Radix (木香) moves the qi in the middle and lower energizers. Cyperi Rhizoma (香附子) dissipates stagnant qi. Citrus Unshius Pericarpium (陳皮) lowers reflux qi. Perillae Folium (紫蘇葉) dissipates exterior qi. Magnoliae Cortex (厚朴) lowers defense qi. Arecae Semen (檳
) lowers high qi. Agastachis Herba ( 香) sends stomach
qi upward. Aquillariae Lignum (沈香) makes genuine qi move up and down. Borneolum (龍 腦) and Moschus (麝香) dissipates genuine qi. However, they are all temporary treatments of drawing out qi, and they do not treat the qi disease thoroughly.“ 28. Common Medicinals for Treating qi 1. Common prescriptions for qi diseases are Liquid Styrax Pill, Greatest Sage Recovery Elixir, Sympathy Elixir, Four Ingredients for Seven Emotions Decoction, Part Heart Qi Drink, Part and Eliminate from Top to Bottom and Guide Out Qi Decoction, Blackened Aquilaria Decoction, qi Flow Pill, or Aucklandia Move Qi Drink. [Directions for the last 7 prescriptions appear above]. [주석-20] 六方 : 남산당 영인본에서는 7개의 처방이라고 교정하였다. F1. Liquid Styrax Pill 1. It cures all kinds of qi diseases including middle qi, qi reflux, qi counterflow, qi stagnation, and qi pain. Atractylodis Rhizoma Alba (白朮), Aucklandiae Radix (木香), Aquillariae Lignum (沈香), Moschus (麝香), Syzygii Flos (丁香), Benzoinum (安息香), Santali Albi Lignum (白檀香), Cinnabaris (朱砂) [one that has been levigated; half is used for exterior coating], Rhinocertis Cornu (犀角), Terminaliae Cortex (訶子皮), Cyperi Rhizoma (香附子), Piperis Longi Fructus (蓽撥) (2 nyang each), Styrax Liquides (蘇合油). [Put in plaster made with Benzoinum (安息香)], Olibanum (乳香), Borneolum (龍腦) (1 nyang each). Grind these medicines finely, knead with honey that has been boiled down and paste made with Benzoinum (安息香), pound it endlessly, and make 40 pills per 1 nyang. Take 2~3 pills at a time with Aqua Pura (井華水), warm water, warm wine, or water decocted with Zingiberis Rhizoma Crudus (生薑).[B133] It is called a Borneol and Styrax Formula if Borneolum (龍 腦) is put in, and a Musk and Styrax Formula if Borneolum (龍腦) is not present. F2. Greatest Sage Recovery Elixir 1. It treats all kinds of urgent symptoms that have occurred because of disorder in the up and down movement of qi. It is effective in a cold disease, heat disease, moderate disease, acute disease, middle qi, qi reflux, qi pain, and qi stagnation. Mirabilitum (硝石) and Sulfur (硫黃) (1 nyang each). (Grind them together finely, put the powder in a bowl, and parch warmly in weak fire. Stir with a stick made from willow, so yin and yang qi can enter. The reason the fire cannot be too strong is that the power of the medicine can be damaged. If this is once again ground finely, it is called ‘End of two qi (二氣末)‘.), Glauberite (ground
and levigated) (1 nyang), Trogopterorum Faeces (五靈脂) (Ground and levigated, precipitated in order to remove stones and sand, and then dried in the sunlight), Citri Unshius Pericarpium Immaturus (靑皮) and Citrus Unshius Pericarpium (陳皮) (in both of which the white part has been removed) (2 nyang each). Grind these medicines, mix well, and make it into pills the size of Pisi Semen (豌豆) with plaster kneaded with good vinegar. Take 30 or 50 pills at a time with rice gruel on an empty stomach.[B133] 29. Simple Prescriptions 1. There are 24 kinds in total. F1. Ginseng Radix 1. It tonifies qi deficiency of the five viscera. It also cures weak qi, shortage of qi, and qi deficiency. There is an amazing effect if it is decocted, ground, or boiled down, and made into paste, and then taken in a large amount. F2. Aucklandiae Radix 1. It cures all kinds of qi disease in the epigastric region.[B045] 2. One must use Aucklandiae Radix (木香) to facilitate the flow of qi when there is a qi disease inside the stomach.[B146] 3. Zhenheng said, “Aucklandiae Radix (木香) facilitates the flow of qi in the middle and lower energizers. Arecae Semen (檳
) must be used as the courier medicine.“ He also said,
“Aucklandiae Radix (木香) has a pungent taste, so it must be used when qi does not spread out because it has been stagnated. If the yin Fire dashes upward, use Phellodendri Cortex (黃柏), Anemarrhenae Rhizoma (知母), and a little bit of Aucklandiae Radix (木香) in order to help.“ 4. Materia Medica for Decoctions (湯液) says, “It controls various qi and dissipates stagnant qi, curing the inability of qi to move around in the stomach.“ Grinding and decocting are both good. F3. Curcumae Longae Rhizoma 1. It cures qi the best. It cures stabbing pain caused by cold qi. Grinding and decocting are both good.[B045] F4. Astragali Radix 1. Materia Medica for Decoctions (湯液) says, “It strengthens defense qi, warms up the muscles, enriches the skin, and fattens the flesh. It also tonifies qi of the upper, the middle, the lower energizers, and the inside and the outside.“ 2. Dongyuan said, “One who is fat and white and whose qi is deficient should eat this a lot,
and one who is black and whose qi is excessive should not eat this.“ Decoction is recommended. F5. Zingiberis Rhizoma Crudus 1. Zhenheng said, “Zingiberis Rhizoma Crudus (生薑) dissipates qi.“ 2. Materia Medica for Decoctions (湯液) says, “This medicine facilitates the flow of yang and dissipates qi.“ Decoction is recommended. F6. Cyperi Rhizoma 1. It pulls qi down greatly.[B045] 2. Zhenheng said, “Cyperi Rhizoma (香附子) is used for qi diseases in the qi aspect. If Aucklandiae Radix (木香) is used as the assistant medicine, it dissipates stagnant qi and draws out lung qi. If Aquillariae Lignum (沈香) is used as the assistant medicine, it facilitates the up and down movement of qi.“ He also said, “Aquillariae Lignum (沈香) helps Cyperi Rhizoma (香附子) in facilitating the flow of various qi, and it has extremely amazing effects. When one gets a disease, qi is blocked and so one cannot eat. In this situation, Cyperi Rhizoma (香附子) enters the qi level and becomes the sovereign medicine.“ Powder preparation, decoction, or pill preparation all are recommended. F7. Amomi Fructus Rotundus 1. It pulls qi down.[B045] 2. Zhenheng said, “It tonifies the genuine qi of the upper energizer. Its fragrant qi and flavor raises stomach qi.“ Powder preparation is recommended. F8. Pharbitidis Semen 1. Black ones belong to Water and white ones belong to Metal. It is a medicine that discharges qi.[B104] 2. It dissolves all blockages of qi.[B045] 3. Powder preparation or pill preparation is recommended. F9. Aquillariae Lignum 1. It moves genuine qi up and down. It also nurtures various qi, letting them reach the head and the soles of the feet. It is used as the courier medicine.[B156] 2. When assisted by Linderae Radix (烏藥), it dissipates stagnant qi.[B045] 3. The Introduction to Medicine says, “It protects and harmonizes defense qi. When adding into a decoction, grind, and squeeze the juice out of it. When adding to pills or powder, and
grind very finely.“ F10. Aruantii Fructus Immaturus 1. It pulls qi down.[B045] 2. The Orthodox Transmission of Medicine (正傳) says, “If a healthily born person feels stabbing pain because of qi, use Aruantii Fructus Immaturus (枳殼) and Linderae Radix (烏 藥). If there is stabbing pain because qi has not been spread out, use Aucklandiae Radix (木香).“ 3. In order to cure the stabbing pain caused by cold qi, grind 2 nyang of Aruantii Fructus Immaturus (枳殼), 1 nyang of Cyperi Rhizoma (香附子) and 1 nyang of Glycyrrhizae Radix (甘草), and eat it by 2 don with water decocted with Allii Fistulosi Bulbus (葱白).[B090] F11. Linderae Radix 1. It cures all kinds of qi disease. Grind with Aquillariae Lignum (沈香) and put it in boiled water before drinking. It is very good in curing cold qi in the chest and the stomach.[B045] F12. Arecae Semen 1. It sends down all kinds of qi.[B045] 2. Materia Medica for Decoctions (湯液) says, “It breaks blockages with its bitter taste and dissipates pathogenic qi with its pungent taste. It is mostly used for breaking and sending down stagnant qi. It also draws out qi that exists high up in the chest.“ Powder preparation is recommended. F13. Magnoliae Cortex 1. It is used in all kinds of qi disease in the five viscera. It also removes cold qi. Decoction is recommended.[B045] F14. Terminaliae Cortex 1. It lowers qi. It cures all kinds of qi disease. One whose qi is deficient should eat slowly and little bit at a time. This is because even though Terminaliae Cortex (訶子皮) stops diarrhea, it can also draw qi out. Powder preparation and decoction are both recommended.[B045] F15. Borneolum 1. It sends evil qi down. Because it has a light property, it is usually floating, enabling qi to pass through the orifices. It is put into other medicines.[B045] F16. Moschus 1. It drives evil qi away.[B045]
2. Moschus (麝香) leads the medicine and paves the way.[B186] 3. It passes through joints and orifices. It reaches the skin outside and enters the bone marrow inside. Its power of spreading out everywhere is much stronger than that of Borneolum (龍腦).[B146] Powder preparation or pill preparation is recommended. F17. Citrus Unshius Pericarpium 1. It pulls qi down. It also cures qi counterflow.[B045] 2. Materia Medica for Decoctions (湯液) says, “It pulls down the stagnant qi in the chest, and it can also add qi. In order to remove stagnant qi, put in 3 pun of Citrus Unshius Pericarpium (橘皮) and 1 pun of Citri Unshius Pericarpium Immaturus (靑皮), and decoct.“[B045] F18. Citri Unshius Pericarpium Immaturus 1. It is used to cure qi stagnation. It breaks accumulation, bind, and dysphagia. Powder preparation and decoction are both recommended.[B045] F19. Raphani Radix 1. It pulls qi down greatly. The reason Raphani Radix (蘿蔔) can lower qi the fastest among trees and plants is that it has a pungent taste. Although Zingiberis Rhizoma Crudus (生薑) also has a pungent taste, it only dissipates. Raphani Radix (蘿蔔) has both pungent and sweet tastes, so it softly dissipates and lowers qi fast. Raphani Semen (蘿蔔子) lowers qi even better. Powder preparation, decoction, or roasted preparation are all recommended. [B045] F20. Allii Fistulosi Bulbus 1. It helps yang qi to pass through. It helps the upper yang and the lower yang connect to each other. Remove the green part and decoct only the white part with the roots still on. [B045] F21. Perillae Folium 1. It pulls qi down. It goes well with Citrus Unshius Pericarpium (橘皮). It is used a lot in prescriptions that cure qi diseases. It also dissipates exterior qi. Decoct strongly.[B045] F22. Hominis Lac 1. Its power of adding qi is the best among all medicine. Taking it for a long time is the best. [B045] F23. Bovis Caro 1.
It tonifies deficiencies, adds qi, and nurtures qi and blood. The stomach of a cow is better. Steam it well before eating.[B045] F24. Canitis Caro 1. It adds qi and tonifies yang qi. Season it and boil it before eating.[B045] 30. Six Kinds of Exhalations 1. When tonifing one‘s own liver qi, one should make the sound ‘Heo (噓)‘; when tonifing heart qi, one should make the sound ‘Ga (呵)‘; when tonifying spleen qi, one should make the sound ‘Ho (呼)‘; when tonifing lung qi, one should make the sound ‘Hui ( )‘; when tonifing kidney qi, one should make the sound ‘Chwi (吹)‘; when tonifying triple energizer qi, one should make the sound ‘Hui ( )‘. If one exhales the qi with his or her mouth and inhales with nose, he or she will live longer without diseases. 2. When one makes the sound ‘Heo (噓)‘, he or she should glare; when one makes the sound ‘Hui ( )‘, he or she should raise the hands up; when one makes the sound ‘Ga (呵)‘, he or she should put the hands on the head with knuckled hands; when one makes the sound ‘Chwi (吹)‘, he or she should hold the lap. When one makes the sound ‘Ho (呼)‘ because of spleen disease, he or she must rub the mouth. When one has heat in the triple energizer, one must make the sound ‘huihui ( )‘ while lying down. 3. In spring, one can make the sound ‘Heo (噓)‘ to tonify liver qi; in summer, one can make the sound ‘Ga (呵)‘ to tonify heart qi; in fall, one can make the sound ‘Hui ( )‘ to tonify lung qi; in winter one can make the sound ‘Chwi (吹)‘ to tonify kidney qi; in all seasons, one can make the sound ‘Ho (呼)‘ to tonify spleen qi; at any time, one can make the sound ‘Hui ( )‘ to tonify triple energizer qi, but never make the sound loud enough to be heard. [P33] 4. When suffering from liver diseases, say ‘Ho (呼)‘ loudly 30 times and then quietly 10 times; when suffering from heart diseases, say ‘Ga (呵)‘ loudly 30 times and then quietly 10 times; when suffering from spleen diseases, say ‘Ho (呼)‘ loudly 30 times and then quietly 10 times; when suffering from lung diseases, say ‘Hui ( )‘ loudly 30 times and then quietly 10 times; when suffering from kidney diseases, say ‘Chwi (吹)‘ loudly 50 times and then quietly 10 times. Every voicing should be done after doing guiding-pulling exercises in both the left and right.[B090 [주석-21] 大呼 : 『世醫得效方』, 「調氣法」을 보면, 肝은 呵, 脾는 唏, 肺는 噓, 腎은 로 연결 해 놓았다. 따라서 『東醫寶鑑』의 원문과는 차이가 있다. 해석은 일단 『동의보감』대로 한다. 31. Acupuncture and Moxibustion 1.
CV6 is used in all qi diseases. LU5, SP5, SP3, and SP6 are used to cure qi counterflow. LU9 and HT7 are used for belches. PC7 and LU5 are used to cure shortness of qi. PC5, HT7, PC7, HT9, ST36, LI8, LR2, KI2, BL67, BL18, and CV6 are used for a shortage of qi. [B032] [주석-22] 『伸應』 : 역대의방에 비추어 볼 때, 『神應』이 맞을 것이다. 2. Moxibustion is applied to LR3 in order to cure qi reflux. When qi is bound, resulting in indigestion, apply moxibustion on CV12. When there is pain below the navel because of cold qi, apply 100 moxibustion to CV4. Apply as many moxibustions as the age of the patient on GV14 and below the 5th vertebra, 100 times on BL13 and 14 times on CV8 to cure a shortness of breath.[B090] 3. Use TE10, GV14, BL13, BL18, LU10, and LU5 to cure a shortness of breath.[B002] 4. If qi has become disorderly in the heart, use HT7 and PC7. If qi has become disorderly in the lungs, use LU10 and KI3. If qi has become disorderly in the intestines and the stomach, use SP3, ST43, and ST36. If qi has become disorderly in the head, use BL10, BL11, BL66, and BL65. If qi has become disorderly in the arms and the legs, use LI2, LI3, ST44, ST43, TE2, TE3, GB43, and GB41.[B081] 5. Spirit 1. The Spirit Is the Master of the Body 1. The Inner Classic (內經) says, “The heart is the king of organs from which bright spirit originates.“ 2. Someone said, “Heaven gives birth to Water, which becomes essence in humans, and Earth gives birth to Fire, which becomes spirit in humans.“ 3. The Recovery from the Myriad Diseases (回春) says, “The heart is the master of the human body, and it is a pure place surrounded by the pericardium. Of th at, in which the glorious essence is gathered is called the spirit. Spirit helps the flow of yin and yang, looks after the tiniest things, and yet there is no disorder in it.“ 4. Shao Kangjie (邵康節) said, “The heart controls the spirit, the kidneys controls qi, and the head controls form. Spirit controls the exchange of form and qi in the center; this is the way of the Triple Gifts.“ 5. The Inner Classic (內經) says, “The top priority of life nurturing is to nurture spirit, and the next priority is to nurture form. Therefore, one who nurtures spirit must be familiar with the fattening and emaciating of form as well as the rise and decline of nutrient-defense qi and blood-qi. Because blood and qi are the spirit of a person, one should nurture it with great care.“ Annotation say, “One lives long if one‘s spirit is stable, but one‘s form collapses if the spirit is gone. Therefore, it should be nurtured with great care.“ 2. The Spirit Comes from the Five Flavors 1. The Inner Classic (內經) says, “Heaven feeds humans with the five qi, and earth feeds
humans with the five flavors. The five qi enter the nose and are stored in the heart and the lungs. They ascend upward, lighten and make abundant the five colors, and make the voice come out cheerfully. The five flavors enter the mouth and are stored in the intestines and stomach. Each of them nurtures the qi of the five viscera. When the qi of the five viscera is created harmoniously, fluid and humor are formed, and spirit is created automatically.“ 3. The Heart Stores Spirit 1. Quxian ( 仙) said, “The heart is the house of the bright spirit. Its inside is empty, and although its diameter is not wider than 1 chon, bright spirit stays in it. The way the bright spirit takes care of things is very smooth, as if untying the complexly twisted or crossing great water that seethes. During the day, when one is afraid, alert, pleased, or thinks deeply, the bright spirit burns like fire from the diameter of 1 chon. Moreover, if even a tiny bit of desire springs up, the bright spirit sends it back and does not accept it; this is when a person is fighting his or her conscience. This is how the seven emotions and six desires are created in the mind. Therefore, if the heart is calm, it connects with the bright spirit and so one knows even before things happen. One understands the world even before stepping outdoors, and understands the way of the heavens even before looking out of the windows. The heart is like water; if kept calm for a long time, precipitatation sinks so one can look into its bottom clearly. This is called superconsciousness. Therefore, when the heart is calm, genuine qi gets stronger and various diseases will not be contracted, enabling one to live long. If even a tiny bit of thought comes to mind and spirit escapes, qi is dissipated inside and blood flows after qi, bringing disorder to nutrient and defense qi. Thus all kinds of diseases attack. All this comes from the heart. Generally, if one nurtures the heart with joy, diseases will not be contracted; this is the way to control the heart. 2. The Inner Classic (內經) says, “The heart stores spirit. If the spirit is excessive, the person cannot stop once laughter bursts out. If the spirit is deficient, one becomes gloomy.“ The Annotation says, “The heart keeps the vessels and the spirit stays in the vessels. Therefore, if heart qi is deficient, one becomes sorrowful, and if heart qi is excessive, one cannot stop laughing.“ 3. Huangfu Shian (皇甫士安) said, “One becomes sorrowful when the heart is deficient. To be sorrowful means to worry. One laughs when the heart is excessive. To laugh means to be pleased.“ 4. The Names of Spirits in the Body 1. The Scripture of the Yellow Court (黃庭經) says, “The name of the liver spirit is Yongyeon (龍烟, smoke of dragon) and its alias is Ham-myeong (含明, hidden brightness). It has the height of 7 chon, wears bluish silk clothes, and carries a bell on which a picture of a phoenix is drawn. The name of the heart spirit is Danwon (丹元, top red) and its alias is Suryeong (守靈, to protect divinity). It has the height of 9 chon, wears reddish silk clothes and a loose skirt. The shape resembles that of a dangling lotus flower that has not yet bloomed, and its color is red. The name of the spleen spirit is Sangjae (常在, existent at all times) and its alias is Honjeong (魂停, where ethereal spirit stays). It has the height of 7.6 chon, and it wears yellow silk clothes. The shape resembles that of an upside-down jar,
and its color is yellow. The name of the lung spirit is Hohwa (皓華, white flower) and its alias is Heoseong (虛成, to achieve deficiency). It has the height of 8 chon, wears an upper garment and skirt made of white cloth, and also wears a belt on which yellow clouds appear. Its shape resembles that of a perianth or an upside-down bell, and its color is reddish white. The name of the kidney spirit is Hyeonmyeong (玄冥, black and dark) and its alias is Yukyeong (育嬰, to raise baby). It has the height of 3.6 chon, and it wears dark blue silk clothes. The shape resembles that of a round stone, and its color is black. The name of the gallbladder spirit is Yong-yo (龍曜, bright dragon) and its alias is Wimyeong (威明, bright dignity). It has the height of 3.6 chon, and it wears a nine-colored silk upper garment and a gorgeous green skirt. The shape resembles that of a dangling gourd, and its color is blue.“ 2. In the Complete Compendium of the True Principles of the Golden Elixir (正理), it is written as the following; “Scripture of the Yellow Court (黃庭經) says, ‘The ultimate Tao (道) is not complicated. When one keeps wisdom, spirit is created in the mud ball palace and the entire body.‘ There are too many names of spirits for me to list here. There are three positions in the body. For the eight areas of the upper position, there are the hair spirit, chest spirit, eye spirit, nose spirit, ear spirit, mouth spirit, tongue spirit, and tooth spirit. For the eight areas of the middle position, there are the lung spirit, heart spirit, liver spirit, spleen spirit, left kidney spirit, right kidney spirit, gallbladder spirit, and pharynx spirit. For the eight areas of the lower position, there are the kidney spirit, large intestine spirit, small intestine spirit, intestine spirit, stomach spirit, diaphragm spirit, hypochondrium spirit, left yang spirit, and right yin spirit. In the body, there exist Gugungjinin (九宮眞人, the hermit living in nine palaces) [Ganggungjinin (絳宮眞人, the hermit named Ganggung (crimson palace)) for the heart, Danwongung jinin (丹元宮眞人, the hermit named Danwongung (top red palace)) for the kidneys, Nandaegung jinin (蘭臺宮眞人, the hermit named Nandaegung (orchid stand palace)) for the liver, Sangseogung jinin (尙書宮眞人, the hermit named Sangseogung (auspicious book palace)) for the lungs, Hwangjeonggung jinin (黃庭宮眞人, the hermit named Hwangjeonggung (yellow garden palace)) for the spleen, Cheonryeonggung jinin (天靈宮眞人, the hermit named Cheonryeonggung (heavenly and divine palace)) for the gallbladder, Hyeonryeonggungjinin (玄靈宮眞人, the hermit named Hyeonryeonggung (black and divine palace)), the small intestine, Malryeonggungjinin (末靈宮眞人, the hermit named Malryeonggung (last divine palace)) for the large intestine, and Okbanggungjinin (玉房宮眞人, the hermit named Okbanggung (jade room palace)) for the bladder], and in the head also exist Gugung jinin (九宮眞人, the hermit living in nine palaces). [Because there are nine discretions in the brain, there are nine palaces in the head: the first is ssangdangung (雙丹宮, double cinnabar palace), the second is Myungdanggung (明堂宮, bright house palace), the third is Iwhangung (泥丸宮, mud ball palace), the fourth is Yujugung (wandering marble palace, 流珠宮), the fifth is Daejegung (大帝宮, great king palace), the sixth is Chunjunggung (heavenly yard palace, 天庭宮), the seventh is Gugjingung (極眞宮, ultimate truth palace), the eighth is
Hyundangung (Black cinnabar palace, 玄丹宮), and the ninth is Daehwanggun (Great yellow palace, 大皇宮)]. Moreover, there are Geumru (金樓, golden tower), Jungmun (重門, heavy door), and Sipyijeongjang (十二亭長, twelve long arbors). There are 18,000 yang spirits outside the body and 18,000 yin spirits inside the body. That which commands these is Ganggung jinin (絳宮眞人, the hermit named Ganggung (crimson palace)), i.e., the master heart. There also exist the three bodies spirit, four wisdom spirit, three ethereal spirit spirit [Sangryeong (爽靈, refreshing divinity), Taegwang (胎光, birth light), Yujeong (遺精, remaining essence)], seven corporeal spirit spirit [Sigu (尸狗, dog corpse), Boksi (伏 矢, lying arrow), Jakeum (雀
, cunning sparrow), Bidok (飛毒, blowing poison), Cheonjeok
(天賊, sky enemy), Jeye (除穢, removing the filthy), Chwisa (臭師, smell master)], seven sources, and eight knowledge spirits. Their pseudonyms or aliases are innumerable. The master heart is the king of the body, and all spirits take orders from it. Therefore, when one empties oneself and becomes superconscious, one becomes wise and spiritually awakened, and one changes oneself ten million times.“ 5. The Five Viscera Store the Seven Spirits 1. The Inner Classic (內經) says, “What the five viscera store are as follow: the heart stores spirit, the lungs store the corporeal soul, the liver stores the ethereal soul, the spleen stores ideation, and the kidneys store will.“ It also says, “The spleen stores ideation and wisdom and the kidneys store essence and will; they are called the seven spirits.“ The Annotation says, “Spirit is the result of a change in essence qi. The corporeal soul helps essence qi to work properly. The ethereal soul assists spirit qi. Ideation means to remember and not forget. The will is to keep one‘s mind consistent and not to change.“ 2. Divine Pivot (靈樞) says, “That which comes into being when the essence of two people bind together is called spirit. That which follows spirit in and out is called the ethereal soul. That which comes in and out with essence is called the corporeal soul. Remembering by one‘s mind is called ideation. That which embraces ideation is called will. Handling things by thinking first is called wisdom.“ 6. When the Qi of the Five Viscera Are Gone, the Spirit Is Exposed 1. There was a scholar who liked to read books and he often forgot to eat. One day, a man wearing claret clothes appeared in front of him and said, “You must not think too deeply, for I die if you think a lot.“ He asked, “Who are you?“ The man answered, “I am the spirit of food.“ Thus, the scholar stopped thinking and ate food as before.[B217] 2. The son of Mr. You (游氏) of Wuxi region (無錫) got sick because of alcohol and women. Two women, finely dressed, approached his waist slowly and then disappeared all the time. The doctor said, “This is the spirit of the kidneys. When kidney qi is exhausted, the spirit cannot stay. It is why the spirit is exposed.“[B160] 7. Diagnosis by Pulse Taking 1. The circumstances in which the seven emotions damage the pulse are as follows: the pulse is dissipated when one is happy, skipping (some say bumpily flowing) when one is
angry, rough when one is anxious, sunken (some say bound) when one is deep in thought, bound (some say tight) when one is sorrowful, trembling (some say stirred) when one is frightened, and sunken when one is afraid.[B090] [주석-23] 一作動 : 초간본 영인본에는 ‘一’자가 빠져 있다. 2. The pulse is vacuous when pleasure damages the heart, bound when thoughts damage the spleen, rough when anxiety damages the lungs, soggy when anger damages the liver, sunken when fear damages the kidneys, stirred when fright damages the gallbladder, and tight when sorrow damages the pericardium. The pulses of the seven emotions, although they are tight and exuberant in the qi Mouth, can be subdivided as above.[B146] 3. As for the pulse of epilepsy, it is automatically cured when the pulse is slippery and large, but one cannot be cured when the pulse is small, hard, and rapid. It also says, “As for the pulse of epilepsy, it can be cured when the pulse is vacuous but one will die when the pulse is excessive.“[B232] 4. The pulses of epilepsy are floating, surging, large, and long. If they are slippery, large, hard, or replete, phlegm accumulates and manic psychosis will occur. It also says, “If the pulse is large, hard and racing, epilepsy and manic psychosis occur.“[B190] 5. When one is distracted and has epilepsy and manic psychosis, the pattern is considered favorable if the pulse is replete and large, and unfavorable if the pulse is sunken and fine. [B090] 6. Divine Pivot (靈樞) says, “If the pulse is very rapid, it indicates epilepsy and manic psychosis or syncope.“ 7. If one‘s heart pounds from being frightened, the pulse is bound and intermittent. If one‘s heart pounds because of food, the pulse is sunken, hidden, stirred, and slippery.[B190] 8. When one‘s wrist pulse is stirred and weak, ‘stirred‘ indicates fright and ‘weak‘ indicates throbbing. The reason one‘s liver pulse stirs all of a sudden is that one has been frightened.[B172] 9. One asked, “What is the pulse like when a person trembles with fear?“ His teacher answered, “The pulse continues row after row as if touching a string, and one‘s face turns white.“ One asked, “What is the pulse like when a person feels shy?“ His teacher answered, “The pulse is floating, and the person‘s face turns from white to red, and then from red to white.“[B040] 8. The Spirit Commands the Seven Emotions; One Gets Sick When the Seven Emotions Are Damaged 1. The heart stores spirit and does a lot of work by commanding the seven emotions as the master of the body. The seven emotions refer to joy, anger, anxiety, thought, sorrow, fright, and fear. Also, because spirit is the master of the ethereal spirit, corporeal spirit, ideation, corporeal spirit, and will, they are all sometimes called spirit.[B006] 2. Divine Pivot (靈樞) says, “When the heart feels fear or if there is too much thought, the spirit is damaged. When the spirit is damaged, he or she becomes fearful and absent-
minded, loses weight, hair dries, and face darkens; the person will die in winter. If anxiety and worries do not go away from the spleen, ideation gets damaged. When ideation is damaged, one feels tight around the chest, hair dries, face darkens, and the person will die in spring. If sorrow arises from the liver, it damages the ethereal soul. When the ethereal soul is damaged, maniac psychosis or forgetfulness occurs, and one‘s mind becomes unclear. If one‘s mind is not clear, one‘s behavior is not straight, anterior yin contracts, muscles quiver, the person cannot lift both sides, hair dries, face darkens, and the person will die in autumn. If the lungs are too joyous and pleased, it damages the corporeal soul. When the corporeal soul is damaged, one becomes crazy, does not perceive others, skin and hair dry, face darkens, and the person dies in summer. If the kidneys show too much anger and cannot calm down, it damages will. When will is damaged, one forgets what he or she just said, cannot bend or unfold one‘s lower back, hair dries and face darkens, and the person will die in late summer. If one‘s fears do not go away, it damages essence. When essence is damaged, one‘s bones feel chilly and the legs become weak. Sometimes essence runs down. Likewise, the five viscera store essence, and therefore the five viscera must not be damaged. If they are damaged, essence cannot be protected and yin becomes deficient, which in turn leads to the depletion of qi. One dies if qi is depleted.“ [주석-24] 夫 : 남산당 영인본에 근거하여 ‘夫’를 ‘失’로 해석하였다 3. It also says, “If one is fearful or has too much thought, the essence flows down and does not stop because of fear. When sorrow rises, qi is depleted and one loses life. If one is too joyous or too pleased, the spirit is dissipated and cannot be stored. If one continues to be anxious, qi gets blocked and cannot flow. If one shows too much anger, his or her mind becomes disorderly and it cannot be straightened up. If one is fearful, one‘s spirit dissipates and cannot be gathered.“ 4. The Inner Classic (內經) says, “How essence qi is gathered together in the five viscera is as follows: when essence qi is gathered in the heart, one is pleased. When it is gathered in the lungs, one is sorrowful. When it is gathered in the liver, one is anxious. When it is gathered in the spleen, one is terrified. When it is gathered in the kidneys, one is fearful.“ [The Annotation says, “If the lungs are deficient and so heart essence takes over, one is joyous. If the liver is deficient and so lung qi takes over, one is sorrowful. Other organs are also like this. ‘Anxious‘ should be modified to ‘angry‘, and ‘terrified‘ should be modified to ‘too deep in thought‘.“] 5. If one‘s heart is damaged because one is too joyous, one cannot walk fast or stand up for a long time. If one‘s liver is damaged because one is angry, one cannot endure ascending qi, heat qi collides with the chest, breaths will be so short that they cannot last, and there will be difficulty in breathing. If one‘s lungs are damaged by anxiety, his or her heart area receives tension, blocking the upper energizer and preventing the flow of nutrients and defense qi, which makes the person anxious when he or she lies down at night. If one‘s spleen is damaged because of too much thought, qi cannot flow and aggregationaccumulation forms in the abdominal region. One‘s stomach swells up because he or she cannot eat food, and the limbs feel wary. If one‘s pericardium is damaged because of sorrow, forgetfulness become severe and so he or she cannot recognize people or find things that he or she has put aside. The muscles tremble and edema forms in the limbs. If one‘s kidney is damaged because of fear, qi gets blocked in the upper energizer and cannot flow. However, qi returns in the lower energizer and cannot dissipate, making one indecisive, vomit, and nauseous. If one‘s gallbladder is damaged by fright, the spirit has nowhere to go. Moreover, his or her thoughts are not stable, so he or she tells stories that
do not make sense at a rapid pace.[B090] 6. Divine Pivot (靈樞) says, “Will and ideation command essence and spirit, gather ethereal and corporeal souls, adapt to coldness and warmness, and harmonize joy and anger. If will and ideation are harmonious, one‘s mind is straight, his or her ethereal soul and corporeal soul do not dissipate, regret and resentment do not rise, and the five viscera do not accept pathogenic qi.“ 1. Joy 1. The Inner Classic (內經) says, “The mind of the heart is joy.“ It also says, “One laughs if the heart is excessive. To laugh is to be joyous.“ It also says, “Being joyous all of a sudden damages yang.“ It also says, “Getting angry all of a sudden damages qi.“ It also says, “If one cannot control one‘s joy and anger, and if cold and summerheat are excessive, one cannot protect one‘s life.“ It also says, “Qi become loose if one is joyous. When one is joyous, qi is harmonized and one‘s wills become active, allowing nutrient and defense qi to flow well, which then loosens qi.“ 2. Huang Fumi (皇甫謐) said, “Joy originates from the heart and is perfected in the lungs. Therefore, if the degree of joy is excessive, both organs are damaged.“ 3. Divine Pivot (靈樞) says, “If joy and pleasure are excessive, spirit dissipates and cannot be stored.“ It also says, “Enjoying and feeling pleasure endlessly damages the corporeal soul.“ The corporeal soul is the spirit of the lungs. 2. Anger 1. The Inner Classic (內經) says, “The mind of the liver is anger.“ It also says, “Being angry all of a sudden damages yin.“ It also says, “Great anger depletes physical qi, causing blood to thicken in the upper part of the body, which in turn leads to minor syncope. [Thick means stagnation. Minor syncope is when one faints]. It also says, “When blood gathers in the upper part of the body and qi in the lower part of the body, one feels tightness around the chest and easily gets upset.“ It also says, “Anger causes qi to counterflow, and if it gets severe, one coughs up blood, and undigested food comes out in the feces.“ The Annotation say, “When one gets angry, yang qi ascends, and the liver Wood suppresses the spleen, causing one to cough up blood and undigested food to come out in the feces.“ It also says, “The gallbladder corresponds to anger. [When liver and gallbladder diseases become excessive, one gets angry].“ It also says, “One gets angry when pathogenic qi in the yin aspect comes out to the yang aspect.“ 2. The Compendium of Medicine (綱目) says, “Anger is caused by yin. It is caused because yin blocks yang and so yang cannot be spread out.“ Dongyuan (東垣) said, “Showing much anger means that wind heat has gone under the ground.“ 3. Poems of ancient sages say, “When one gets angry, causing Fire to burn up greatly, it burns geniality and thus damages itself. Do not fight when in trouble. The mind will be clear once it all passes.“ Liu Gongdu (柳公度) did well in life nurturing, and his steps were light and strong even when he was over 80 years old. Someone asked how he did this. He
answered, “There is no special method. I did not waste my genuine qi in joy and anger my whole life, and I have always kept my CV6 area warm.“[B217] 4. The seven emotions all damage people, but among them, anger is the most severe one. When one is angry, the liver Wood suppresses the spleen Earth. If the spleen Earth is damaged, the other four viscera get damaged, too.[B057 5. When treating anger, mix 1 nyang of Cyperi Rhizoma (香附子) powder and 1 nyang of Glycyrrhizae Radix (甘草) powder well, and put it in boiled water by 3 don and drink.[B073] 3. Anxiety 1. The Inner Classic (內經) says, “The mind of the lungs is anxiety.“ It also says, “Anxiety causes qi to sink.“ 2. Divine Pivot (靈樞) says, “When anxiety and worries are not solved, it damages ideation.“ Ideation is the spirit of the spleen. It also says, “If anxiety and worries are excessive, qi gets blocked and cannot flow.“ When one is anxious, qi and vessels get blocked, cannot flow, and they disconnect so they cannot flow up and down. If qi is blocked inside, passages for feces and urine get crooked, causing difficulty in discharging feces and urine. 4. Thought 1. The Inner Classic (內經) says, “The mind of the spleen is thought.“ It also says, “Thought causes qi to bind.“ The Annotation say, “Because one‘s mind is troubled and anxiety does not dissipate, qi also stays and binds.“ 2. Huang Fumi (皇甫謐) said, “Thought arises from the spleen and is perfected in the heart, so when one thinks too much, both organs are damaged.“ 3. Divine Pivot (靈樞) says, “To think is to keep one‘s will and to cope with changes, and to be discreet is to anticipate based on thoughts.“ It also says, “One‘s spirit is damaged when one is afraid or when one thinks too much. One is afraid and the essence runs down when the spirit is damaged.“ 5. Sorrow 1. The Inner Classic (內經) says, “The mind of the lungs is sorrow.“ It also says, “One becomes sorrowful when the heart is deficient. To be sorrowful means to be anxious.“ It also says, “One is sorrowful when essence qi is gathered up in the lungs.“ One becomes sorrowful because the liver has become deficient and thus lung qi has taken over. It also says, “Qi is exhausted when one is sorrowful.“ It also says, “The lungs command suppression, so it becomes sorrow among the five minds.“ 2. Divine Pivot (靈樞) says, “When sorrow rises, the ethereal soul is damaged.“ It also says, “When sorrow rises, qi is depleted and so one loses one‘s life.“ 6. Fright
1. Details are in ‘Palpitation‘. 7. Fear 1. The Inner Classic (內經) says, “The mind of the kidneys is fear.“ It also says, “The stomach becomes fear.“ The Annotation say, “When one has stomach heat, he or she gets fearful because kidney qi becomes weak.“ They also say, “One is fearful if his or her essence qi is gathered in the kidneys.“ This is because the heart is deficient and so kidney qi takes over. 2. Divine Pivot (靈樞) says, “One gets fearful when one‘s kidney meridian is damaged.“ It also says, “One‘s essence is damaged if his or her fear is not removed.“ It also says, “If one fears, his or her spirit is scattered and cannot be gathered.“ It also says, “If one fears, qi flows downward.“ The Annotation says, “Qi cannot flow because the upper energizer is blocked and so qi returns to the lower energizer.“ 3. Zhang Zihe (子和) said, “The liver stores blood. One fears if blood is deficient.“ One easily gets angry and brave when the liver and gallbladder are excessive, but one is scared and not brave when the liver and gallbladder are deficient. 4. The Compendium of Medicine (綱目) says, “Fear and fright are similar. Fright is when one is scared of an unknown object, and fear is when one gets scared of a known object. Fright is when one is frightened at sound. Fear is when one feels as if others are chasing after him or her, or when he or she cannot be alone and being with others make him or her comfortable. Or it is when one has to turn on the light during the night and is afraid if there is no lamp or candlelight.“ 9. Palpitation 1. The Inner Classic (內經) says, “When blood gathers in yin and qi gathers in yang, it becomes fright manic psychosis.“ 2. The Annotation from Inner Classic (內經) say, “Palpitations are throbbings of the heart.“ 3. The Compendium of Medicine (綱目) says, “Fright is when one‘s heart pounds suddenly and feels uncomfortable. Palpitations are when one‘s heart pounds and feels afraid.“ 4. The Treatise on and Formulas for the Three Categories of Pathogenic Factors (三因) says, “Palpitation occurs when one is greatly frightened, and it is also called Simgyeong damseop (frightened heart and fearful gallbladder, 心驚膽懾). Pulses beat large when disease is in the heart meridian or the gallbladder meridian. One should use a Calm Spirit Cinnabar Pill, Calm Heart Elixir, or Augmented Gallbladder-Warming Decoction.“ 5. Zhongjing (仲景) said, “Palpitations are when Fire is afraid of Water. Palpitations occur because the kidney suppresses the heart. There is pounding in the epigastric region if one drinks a lot of water when he is suffering from Cold Damage.“ 6.
Danxi (丹溪) said, “Palpitations occur once in a while. One should use a Calm Spirit Cinnabar Pill if blood is deficient and an Augmented Settle the Emotions Pill if phlegm is existent. Most of the time, palpitations are a result of blood deficiency and phlegm. For thin people, it is mostly caused by a blood deficiency, and for fat people, it is mostly caused by phlegm. The occasional pounding of the heart is also the result of a blood deficiency.“ 7. Zhongjing (仲景) said, “When water stays in the epigastric region because one ate little food and drank lots of water, it becomes palpitations if it is serious, and shortness of breath if otherwise.“ 8. The Treatise on and Formulas for the Three Categories of Pathogenic Factors (三因) says, “Palpitations are easy to occur when the five retained fluids accumulate and the abdominal region is blocked. It is common among those who have had phlegm.“ 9. The Introduction to Medicine (入門) says, “Palpitations occur when one thinks too much or is frightened. If it gets serious, one‘s heart pounds and he or she feels like fainting. One should use a Clear Heart and Nourish Blood Decoction or Cinnabar, Aucklandia, Musk and Cyperus Powder. If qi and blood are both deficient, one should use a Maintain Heart Decoction. Occasional attacks occur when phlegm moves as a consequence of the movement of Fire. In this case, add Ponciri Fructus Immaturus (枳實), Liriopis Tuber (麥門 冬), Bambusae Caulis in Taeniam (竹茹), Coptidis Rhizoma (黃連), Gardeniae Fructus (梔 子), Ginseng Radix (人參), Atractylodis Rhizoma Alba (白朮), Angelica Gigantis Radix (當 歸), Mume Fructus Praeparatum (烏梅), 3 pieces of Zingiberis Rhizoma Crudus (生薑), and 1 Zizyphi Fructus (大棗) to a Syzygii Flos Relieve Stomach Decoction and decoct, put in 3 spoons of Bambusae Caulis in Liquamen (竹瀝) and 3 spoons of Cinnabaris (朱砂) powder.“ [The prescription is shownin the chapter Phlegm]. 10. One should use a Tranquilise Spirit Elixir, Stabilize the Will Formula, Maintain the Blood and Calm Spirit Decoction, or Crimson Cinnabar Paste for palpitations because one should tonify the blood and relieve the spirit. One should use a Sympathy Elixir. [The prescription is shown in the chapter on Qi]. Or an Augmented Four Ingredients for the Seven Emotions Decoction if the palpitations are caused by qi stagnation.[B226] F1. Calm Spirit Cinnabar Pill 1. Dongyuan (東垣) said, “When heat is excessive, use Coptidis Rhizoma (黃連) as the sovereign medicine because it is bitter and cold, removing vexation and dampness-heat. Also, use Glycyrrhizae Radix (甘草) and Rehmanniae Radix Crudus (生地黃) as the minister medicines because they are sweet and cold, purge Fire, tonify qi, and nurture yin blood. Angelica Gigantis Radix (當歸) tonifies a deficiency in blood, and Cinnabaris (朱砂) gathers floating Fire. Thus, they both relieve the spirit.“ Coptidis Rhizoma (黃連) (6 don), Cinnabaris (朱砂) (5 don), Glycyrrhizae Radix (甘草), Rehmanniae Radix (生乾地黃) (cleansed with wine) (3.5 don each), Angelica Gigantis Radix (當歸) (cleansed with wine) (2.5 don). Grind these herbs, knead with steamed rice-cake that had been put into boiling water, and make it into pills the size of Panicis Semen Glutinosa (黍米). Take 20~30 pills at
a time with saliva.[B146] F2. Calm Heart Elixir 1. It cures palpitations caused by a heart deficiency. Cinnabaris (辰砂) [put in wine with Pini Radix Obsitus Poriae (黃松節)] and Fossilia Mastodi Dentis (龍齒) [boiled in vinegar with the bud of Polygalae Radix (遠志)]. Take the Cinnabaris (辰砂), grind it until it becomes the same amounts as Fossilia Mastodi Dentis (龍齒), knead with the blood obtained from the heart of a pig, and make it into pills the size of Euryales Semen ( 實). Put Liriopis Tuber (麥門冬), Phaseoli Radiati Semen ( 豆), Junci Medulla (燈心), and honey in water, boil them until the Phaseoli Radiati Semen ( 豆) is done, and get rid of the remnants. Take one pill before going to sleep.[B222] F3. Augmented Gallbladder-Warming Decoction 1. It cures the tendency to get easily frightened caused by deficiencies in the heart and the gallbladder. It also cures various symptoms caused by the collision of saliva and qi. Cyperi Rhizoma (香附子) (2.4 don), Citrus Unshius Exocarpium (橘紅) (1.2 don), Pinelliae Tuber (半夏), Ponciri Fructus Immaturus (枳實), Bambusae Caulis in Taeniam (竹茹) (8 pun each), Ginseng Radix (人參), Poria Sclerotium (白茯苓), Bupleuri Radix (柴胡), Liriopis Tuber (麥門冬), Platycodonis Radix (桔 ) (6 pun each), and Glycyrrhizae Radix (甘草) (4 pun). Chop these herbs, make them into 1 package, and boil them with 3 pieces of Zingiberis Rhizoma Crudus (生薑) and 2 Zizyphi Fructus (大棗).[B108] 2. Introduction to Medicine (入門) refers to this as the Ginseng and Bupleurum Decoction to Warm the Gallbladder. F4. Augmented Stabilize Will Pill 1. It cures palpitations and throbbing caused by phlegm blocking the heart region and the diaphragm. Poria Sclerotium (白茯苓) (3 nyang), Polygalae Radix (遠志), Acori Gramineri Rhizoma (石菖蒲) (2 nyang each), Ginseng Radix (人參) (1 nyang), Succinum (琥珀), and Curcumae Radix (鬱金) (5 don each). Grind these, knead with honey, make it into pills the size of the seed of the royal foxglove tree, and coat them with Cinnabaris (朱砂). Take 30 pills at a time with rice gruel.[B104] F5. Clear Heart and Nourish Blood Decoction 1. It cures exhaustion of the heart, dizziness in the head, weak vision, deficiency in the heart, shortage of breath, palpitations, and vexing heat. These symptoms are caused by thinking too much which in turn leads to overworking of the heart and damage of the spirit. Ginseng Radix (人參) (1.2 don), Angelica Gigantis Radix (當歸), Paeoniae Radix Alba (白芍藥) (parched), Hoelen cum Radix (茯神), Zizyphi Semen (酸棗仁) (parched), Liriopis Tuber (麥
門冬) (1 don each), Cnidii Rhizoma (川芎), Rehmanniae Radix Crudus (生地黃), Citrus Unshius Pericarpium (陳皮), Gardeniae Fructus (梔子) (parched), Glycyrrhizae Radix Praeparata ( 甘草) (5 pun each), and 15 berries of Schisandrae Fructus (五味子). Chop these, make them into 1 package, and boil them down in water. 2. The Medical Mirror of Past and Present referred to it as the Tonify the Blood Decoction, and Essential Formulas (必用方) referred to it as the Angelicae Gigantis Radix Pill. F6. Cinnabar, Aucklandia, Musk, and Cyperus Powder 1. It cures deficient heart qi causing palpitations and throbbing, craziness, sense of fear, sorrow, and anxiety, inconsistency of feelings, and insufficient sleep caused by deficiency vexation. Dioscoreae Rhizoma (山藥), Poria Sclerotium (白茯苓), Hoelen cum Radix (茯 神), Astragali Radix (黃
), Polygalae Radix (遠志) (put in the juice of Zingiberis Rhizoma
Crudus (生薑汁) and then dry) (1 nyang each), Ginseng Radix (人參), Platycodonis Radix (桔 ), Glycyrrhizae Radix (甘草) (5 don each), Cinnabaris (朱砂) (3 don), Aucklandiae Radix (木香) (2.5 don), and Moschus (麝香) (1 don). Grind these finely and put the powder in warm wine by 2 don. For those who cannot drink wine, put it in water boiled with Nelumbinis Semen (蓮肉).[B090] F7. Maintain Heart Decoction 1. It cures damage in the heart caused by worries, anxieties, and deep thoughts as well as palpitations caused by the weak heart and spirit due to paying too much attention to political affairs and insufficient sleep. Poria Sclerotium (白茯苓), Hoelen cum Radix (茯神), Angelica Gigantis Radix (當歸), Rehmanniae Radix Crudus (生地黃) (1 don each), Astragali Radix (黃
) (pasted with honey and roasted), Polygalae Radix (遠志) (put into
the juice of Zingiberis Rhizoma Crudus (生薑汁) and parched) (8 pun each), Cnidii Rhizoma (川芎), Thujae Semen (柏子仁), Zizyphi Semen (酸棗仁) (parched) (7 pun each), Pinelliae Tube Fermentata (半夏麴) (6 pun), Ginseng Radix (人參) (5 pun), Glycyrrhizae Radix Praeparata ( 甘草), Cinnamomi Cortex Spissus (肉桂) (pungent one) (3 pun each), and 14 berries of Schisandrae Fructus (五味子). Chop these, make them into 1 package, and decoct them with 3 pieces of Zingiberis Rhizoma Crudus (生薑).[B162] 2. For throbbing caused by stagnant water, use Arecae Semen (檳
) and Poria Sclerotium
Rubra (赤茯苓) together. F8. Tranquilise Spirit Elixir 1. It cures palpitations caused by worries and deep thoughts, and the anxiety itself caused by palpitations. Angelica Gigantis Radix (當歸) (its body washed with wine), Rehmanniae Radix (生乾地黃) (cleansed with wine), Polygalae Radix (遠志) (put into the juice of
Zingiberis Rhizoma Crudus (生薑汁) and dried), Hoelen cum Radix (茯神) (5 don each), Acori Gramineri Rhizoma (石菖蒲), Coptidis Rhizoma (黃連) (2.5 don each), Cinnabaris (辰 砂) (2 don), Bovis Calculus (牛黃) (1 don), and 15 sheets of Aurum Foil (金箔). Grind these, knead with the blood obtained from the heart of a pig, make it into pills the size of Panicis Semen Glutinosa (黍米), and coat them with Aurum Foil (金箔). Take 50 pills at a time with water decocted with Junci Medulla (燈心). 2. It was first handed down from the Orthodox Transmission of Medicine (正傳). It is a secret formula of experience. F9. Stabilize Will Formula 1. It cures frequent frightening caused by deficient heart blood. Ginseng Radix (人參), Poria Sclerotium (白茯苓), Hoelen cum Radix (茯神), Thujae Semen (柏子仁), Succinum (琥珀), Angelica Gigantis Radix (當歸), Zizyphi Semen (酸棗仁) (parched), Polygalae Radix (遠志) (put in wine for half a day and then take only its flesh) (5 don each), Olibanum (乳香), Cinnabaris (朱砂), and Acori Gramineri Rhizoma (石菖蒲) (2.5 don each). Grind these, knead with honey, and make it into pills the size of the seed of the royal foxglove tree. Take 30 pills at a time with water decocted with Zizyphi Fructus (大棗).[B186] F10. Maintain Blood and Calm Spirit Decoction 1. It cures palpitations. Rehmanniae Radix Crudus (生地黃), Hoelen cum Radix (茯神) (1 don each), Atractylodis Rhizoma Alba (白朮), Zizyphi Semen (酸棗仁) (parched) (7 pun each), Angelica Gigantis Radix (當歸) (body part), Cnidii Rhizoma (川芎), Paeoniae Radix Alba (白芍藥) Citrus Unshius Pericarpium (陳皮), Thujae Semen (柏子仁), Coptidis Rhizoma (黃 連) (put in wine and then parched) (5 pun each), and Glycyrrhizae Radix Praeparata ( 甘 草) (3 pun). Chop these, make them into 1 package, and decoct with water.[B182] F11. Crimson Cinnabar Paste 1. It cures unconsciousness caused by a severe fever, which is in turn caused by being frightened. Glycyrrhizae Radix (甘草) (7.5 don), Glauberite (寒水石) (heated), Gypsum Fibrosum (石膏) (heated) (5 don each), Cinnabaris (朱砂), Borax (鵬砂), Niter (焰硝) (2.5 don each), Borneolum (龍腦) (2.5 pun), Aurum Foil (金箔), and Argentum Foil (銀箔) (5 sheets each). Grind these and put the powder in water decocted with Liriopis Tuber (麥門 冬) by 2 don.[B090] F12. Augmented Four Ingredients for the Seven Emotions Decoction 1. It cures a blockage of heart qi. It opens up the gallbladder and dissipates frightened qi. Pinelliae Tube Preparata (半夏製) (2 don), Poria Sclerotium Rubra (赤茯苓), Magnoliae
Cortex (厚朴) (1.2 don each), Hoelen cum Radix (茯神), Perillae Folium (紫蘇葉) (8 pun each), Polygalae Radix (遠志) (put in the juice of Zingiberis Rhizoma Crudus (生薑汁) and then dried), and Glycyrrhizae Radix Praeparata ( 甘草) (5 pun each). Chop these, make them into 1 package, and decoct them with 7 pieces of Zingiberis Rhizoma Crudus (生薑), 2 Zizyphi Fructus (大棗), and 0.5 chon of Acori Gramineri Rhizoma (石菖蒲).[B090] 13. Treat Fright by Making One Familiar with the Cause 1. A lady met a thief one night and was frightened greatly. From then, she fainted and lost consciousness whenever she heard any sound. The doctor thought it was a heart disease, but the treatment had no effect. Zhang Congzheng (張從正) looked and said, “Fright is yang and it enters from the outside. Fear is yin and it comes out from the inside. Fright is when one does not know the object of the fear and fear is when one knows it. The gallbladder makes one brave. When one is frightened or fearful, the gallbladder is damaged.“ He then grabbed both of her hands, sat her down in a chair, and said in front of a desk, “Madam, look at this.“ And he hit the desk hard with a piece of wood. The lady was very frightened. When after a while he hit it again, her fright became milder. After 4~5 times of repetition, her fright alleviated gradually. Struck with wonder, she asked, “What kind of treatment is this?“ Zhang Congzheng (張從正) said, “They say, ‘Relieve the frightened.‘ To relieve is to make one feel familiar. When one looks at something familiar, one is not frightened.“ After that, the lady was deep in sleep from evening to dawn and could not hear any sound even when one hit on the window during the night. Spirit floats above when one is frightened. Having the lady to look down on the desk when it was being hit was to gather her spirit.[P31] [주석-25] 不知 : 초간본 영인본에는 비어 있어서, 남산당 영인본에 근거하여 ‘知’를 넣었다. 10. Throbbing 1. Dai Yuanli (戴元禮) said, “Throbbing is being anxious while the heart pounds or being fearful of someone chasing after oneself. It occurs when one is engrossed in money, worries about one‘s poverty, or when one cannot achieve one‘s desires.“ 2. The Compendium of Medicine (綱目) says, “Throbbing is being uncomfortable while the heart pounds.“ 3. When phlegm is stagnated because the heart is deficient, one tends to worry a lot upon hearing a loud sound, looks at a strange object, encounters danger, or is distressed over certain matters. This is palpitation. When the heart is deficient and so water remains, water smears into the chest and deficient qi flows in the chest. One‘s mind becomes uncomfortable when water rises because the heart Fire dislikes it. This is throbbing.[B186] 4. Throbbing is the pounding of the chest as if one is fearful and unstable, and this symptom can occur at any time.[B17 5. Chronic palpitations become throbbing. When phlegm exists below and Fire up, add Coptidis Rhizoma (黃連), Gardeniae Fructus (梔子), Angelica Gigantis Radix (當歸), and Bulbus Fritillariae Cirrhosae (貝母) to a Ginseng and Bupleurum Decoction to Warm the
Gallbladder. If it is caused by qi stagnation, add Bambusae Caulis in Liquamen (竹瀝) and the juice of Zingiberis Rhizoma Crudus (生薑汁) to an Augmented Four Ingredients for the Seven Emotions Decoction or use an Aurum Foil (金箔) Calm Heart Pill (鎭心丸). When phlegm is stagnated, add Hoelen cum Radix (茯神), Arecae Semen (檳
), Liriopis Tuber
(麥門冬), and Aquillariae Lignum (沈香) to a Syzygii Flos Relieve Stomach Decoction. [The prescription is shown in the chapter on Phlegm]. Or use a Cinnabar Nyctalopia Pill.[B146] 6. When throbbing is caused by the existence of water qi in the epigastric region, one should use Five Ingredients with Poria Powder (五苓散) [The prescription is shown in the chapter on Cold]. Or Chuanxiong and Pinellia Decoction (芎夏湯). [The prescription is shown in the chapter on Phlegm]. Symptoms of retained fluid include dizziness and pounding of the heart.[B186] 7. Throbbing ( 忡) is also called throbbing ( ); It is the same as palpitations. One should use an Augment Nutrient Qi Decoction, Poria Pill, Calm Spirit and Tonify Heart Decoction, Zingiberis and Atractylodes Decoctio, Cinnabar Nyctalopia Pill, our Substances Calm Spirit Decoction, Cinnabar Stabilize the Will Pill, Augmented Stabilize Spirit Pill or Celestial King Tonify Heart Elixir. [Three of the prescriptions are shown]. F1. Augment Nutrient Qi Decoction 1. It cures throbbing and absent-mindedness caused by the exhaustion of heart blood due to deep thinking. Astragali Radix (黃 ), Angelica Gigantis Radix (當歸), Polygalae Folium (小 草), Zizyphi Semen (酸棗仁), Thujae Semen (柏子仁), Liriopis Tuber (麥門冬), Hoelen cum Radix (茯神), Paeoniae Radix Alba (白芍藥), Fluoritum (紫石英) (1 nyang each), Aucklandiae Radix (木香), Ginseng Radix (人參), and Glycyrrhizae Radix (甘草) (5 don each). Chop these and put in water by 7 don with 5 pieces of Zingiberis Rhizoma Crudus (生薑) and 2 Zizyphi Fructus (大棗), and decoct.[B231] F2. Poria Pill 1. It cures throbbing caused by the accumulation of phlegm in the heart and stomach. Pinelliae Tube Preparata (半夏製), Poria Sclerotium Rubra (赤茯苓), Hoelen cum Radix (茯 神), Liriopis Tuber (麥門冬), Citrus Unshius Pericarpium (陳皮) (with its white skin peeled off) (1 nyang each), Aquillariae Lignum (沈香) (peeled and ground), Arecae Semen (檳
),
Glycyrrhizae Radix (甘草) (5 don each). Chop these and put them in water by 7 don with 5 pieces of Zingiberis Rhizoma Crudus (生薑), and then decoct.[B090] F3. Zingiberis and Atractylodes Decoction 1. It cures throbbing caused by stagnated phlegm in deficient people. Zingiberis Rhizoma (乾 薑) (with its skin peeled off, dried, and not roasted), Atractylodis Rhizoma Alba (白朮), Poria Sclerotium Rubra (赤茯苓), Pinelliae Tube Fermentata (半夏麴) (5 don each),
Cinnamomi Cortex (桂皮), and Glycyrrhizae Radix (甘草) (2.5 don each). Chop these and put them in water by 5 don with 3 pieces of Zingiberis Rhizoma Crudus (生薑) and 2 Zizyphi Fructus (大棗).[B090] F4. Calm Spirit and Tonify Heart Decoction 1. It cures throbbing and palpitations. Angelica Gigantis Radix (當歸), Rehmanniae Radix Crudus (生地黃), Hoelen cum Radix (茯神), Scutellariae Radix (黃
) (1.2 don each),
Liriopis Tuber (麥門冬) (2 don), Paeoniae Radix Alba (白芍藥), Atractylodis Rhizoma Alba (白朮) (1 don each), Polygalae Radix (遠志), Zizyphi Semen (酸棗仁) (parched) (8 pun each), Cnidii Rhizoma (川芎) (7 pun), Scrophulariae Radix (玄參) (5 pun), and Glycyrrhizae Radix (甘草) (3 pun). Chop these and decoct in water.[B162] F5. Four Substances Calm Spirit Decoction 1. It cures pounding of the heart that occurs when there is not enough blood in the heart, just as when there is not enough water for a fish. Angelica Gigantis Radix (當歸), Paeoniae Radix Alba (白芍藥), Rehmanniae Radix Crudus (生地黃), Rehmanniae Radix Preparata (熟地黃), Ginseng Radix (人參), Atractylodis Rhizoma Alba (白朮), Hoelen cum Radix (茯 神), Zizyphi Semen (酸棗仁) (parched), Coptidis Rhizoma (黃連) (parched), Gardeniae Fructus (梔子) (parched), Liriopis Tuber (麥門冬), Bambusae Caulis in Taeniam (竹茹) (7 pun each), and Cinnabaris (辰砂) (ground separately) (5 pun). Chop these, make them 1 package, decoct with 2 Zizyphi Fructus (大棗), 1 handful of parched rice, and 1 Mume Fructus Praeparatum (烏梅), and put in Cinnabaris (辰砂) powder.[B182] F6. Cinnabar Nyctalopia Pill 1. It cures an unstable heart and spirit, restlessness, absent-mindedness, forgetfulness, and hard throbbing of the heart caused by the inability of Fire to descend. Hoelen cum Radix (白茯神) (2 nyang), and Aquillariae Lignum (沈香) (5 don). Grind these, knead with steamed pancakes that had been put into boiled water, make them into pills the size of seed of a royal foxglove tree, and coat them with 5 don of Cinnabaris (朱砂) (levigated). Take 50 pills at a time with water decocted with Ginseng Radix (人參).[B146][B172] 11. Forgetfulness 1. Divine Pivot (靈樞) says the following. “Huangdi (黃帝) said, ‘What causes one to become forgetful?‘ Qibo (岐伯) said, ‘It is because upper qi is deficient and lower qi is excessive; hence the intestines and stomach are excessive but the heart and lungs are deficient. When nutrient and defense qi stay in the lower part for a long time because the heart and lungs are deficient, they cannot ascend even when it is the right time. This is what causes one to be forgetful.‘“ It also says, “Will can be damaged when the kidneys get angry
continuously. One forgets what one said just before when one‘s will is damaged.“ 2. The Inner Classic (內經) says, “When blood gathers up in the lower part of the body and qi gathers in the upper part of the body, one‘s mind is disorderly and one forgets well.“ 3. Danxi (丹溪) said, “Forgetfulness occurs a lot in those who are deficient in essence and spirit, as well as in those who have phlegm.“ 4. Dai Yuanli (戴元禮) said, “Forgetfulness is when one starts to do work but cannot finish it, and when one cannot keep up the consistency of one‘s words. This is the name of a disease and not a condition where one is foolish from birth and is unreasonable.“ 5. Forgetfulness is when one forgets something and cannot remember it no matter how hard one tries. The problem usually lies within the heart and the spleen. The heart commands one‘s thinking and the spleen also commands one‘s thinking. When the heart is damaged because one thinks too much, blood is used up and scattered, causing the spirit to be unable to protect its proper position. When the spleen is damaged, one thinks very deeply even after stomach qi has become weak. Therefore, one forgets all of a sudden in both situations. Treatment is to nurture the heart blood and to command the spleen Earth. Therefore, one should be taken care of with medicine that gathers the spirit and relieves will. Also, one will become comfortable day by day if one enjoys comfortably at a secluded place, loses one‘s worries and anxieties, and keeps away from the six excesses and the seven emotions.[B162] 6. When throbbing is prolonged, it becomes forgetfulness. This is because the spirit has waned because of the deficient blood of the heart and the spleen. In this situation, a Lead Spirit Back Home Elixir is mostly used. If one has forgetfulness from decreased congenital yin corporeal spirit, a Settle the Will Pill or Open Heart Powder should be used. If one is forgetful because of old age, a Modified Stabilize the Root Pill should be used.[B146] 7. Take an Augmented Poria Decoction, Enhance Intelligence Decoction, Restore Spleen Decoction, Modified Tonify Heart Decoction, Celestial King Tonify Heart Elixir [the prescription is shown afterwards], Direct Heart Downward Elixir, Strengthen Base Pill, Augmented Deity of Longevity Formula, or Master Zhu‘s Book Reading Pill.[B226] F1. Lead Spirit Back Home Elixir 1. It cures forgetfulness caused by heart wind. Bovis Fel Preparata Arisaematis Rhizoma (牛 膽南星) (2 nyang), Cinnabaris (朱砂) (1 nyang), and Aconiti Lateralis Radix Preparata (附 子) (put in a child‘s urine, wrapped in wet paper and then roasted) (7 don). Grind these, knead with the blood of the heart of a pig to make paste, and make it into pills the size of the seed of the royal foxglove tree. Take 50 pills at a time with water decocted with Hemerocallidis Radix (萱草根).[B146] F2. Stabilize Will Pill 1. It cures forgetfulness caused by deficient heart qi. It also cures instability of spirit and ethereal spirit, palpitations, fear, and nightmares. Ginseng Radix (人參), Poria Sclerotium
(白茯苓), Hoelen cum Radix (茯神) (3 nyang each), Acori Gramineri Rhizoma (石菖蒲), Polygalae Radix (遠志) (processed) (2 nyang each), and Cinnabaris (朱砂) (1 nyang) (half of which is coated on the outside). Grind these, knead with honey, and make it into pills the size of the seed of the royal foxglove tree. Take 50~70 pills at a time with water boiled with rice.[B090] F3. Open Heart Powde 1. It cures forgetfulness. Take out Hoelen cum Radix (茯神) from a Settle the Will Pill (定志 丸), grind all the other ingredients, and take 2 don at a time with boiled water or rice gruel. [B090] F4. Modified Stabilize the Root Pill 1. It cures forgetfulness of the elderly and forgetfulness that comes after wind stroke. It is the Salvia and Ginseng Elixir that is mentioned in the chapter Wind. [The prescription is shown in the chapter Wind.] F5. Augmented Poria Decoction 1. It cures forgetfulness and clumsy talking caused by phlegm blocking the pericardium. Ginseng Radix (人參), Pinelliae Tube Preparata (半夏製), Citrus Unshius Pericarpium (陳 皮) (1.5 don each), Poria Sclerotium (白茯苓), Cyperi Rhizoma (香附子), Alpiniae Oxyphyllae Fructus (益智仁) (1 don each), and Glycyrrhizae Radix (甘草) (5 pun). Chop these, make them into 1 package, and decoct with 3 pieces of Zingiberis Rhizoma Crudus (生薑) and 1 Mume Fructus Praeparatum (烏梅).[B090] F6. Enhance Intelligence Decoction 1. It cures forgetfullness. When taken for a long time, one can memorize a thousand words a day. Hoelen cum Radix (白茯神), Polygalae Radix (遠志) (put into water decocted with Glycyrrhizae Radix (甘草), its core removed, and then processed with the the juice of Zingiberis Rhizoma Crudus.(生薑汁)), and Acori Gramineri Rhizoma (石菖蒲) (all the same amounts). Chop these and decoct in water by 3 don. One can also grind them and mix the powder by 2 don with tea water boiled 3 times a day.[B126] F7. Restore Spleen Decoction 1. It cures forgetfulness and throbbing caused by damage in the heart and the spleen which is caused by anxiety and thoughts. Angelica Gigantis Radix (當歸), Longan Arillus (龍眼 肉), Zizyphi Semen (酸棗仁) (parched), Polygalae Radix (遠志) (processed), Ginseng Radix (人參), Astragali Radix (黃
), Atractylodis Rhizoma Alba (白朮), Hoelen cum Radix
(茯神) (1 don each), Aucklandiae Radix (木香) (5 pun), and Glycyrrhizae Radix (甘草) (3 pun). Chop these, make them into 1 package, and decoct in water with 5 pieces of Zingiberis Rhizoma Crudus (生薑) and 2 Zizyphi Fructus (大棗).[B146]
F8. Modified Tonify Heart Decoction 1. It cures all kinds of forgetfulness that is caused by the deficiency pattern. Citrus Unshius Pericarpium (陳皮), Poria Sclerotium (白茯苓), Angelica Gigantis Radix (當歸), Paeoniae Radix Alba (白芍藥), Rehmanniae Radix Crudus (生地黃), Polygalae Radix (遠志) (processed), Liriopis Tuber (麥門冬), Zizyphi Semen (酸棗仁) (parched), Phellodendri Cortex (黃柏) and Anemarrhenae Rhizoma (知母) (put together in wine and parch) (5 don each), Ginseng Radix (人參), Atractylodis Rhizoma Alba (白朮), Acori Gramineri Rhizoma (石菖蒲), and Glycyrrhizae Radix (甘草) (3 don each). Chop these, divide them into 2 packages, and decoct in water.[B162] F9. Direct Heart Downward Elixir 1. It cures forgetfulness caused by deficiencies in the heart and kidneys. Rehmanniae Radix Preparata (熟地黃), Angelica Gigantis Radix (當歸), Asparagi Tuber (天門冬), Liriopis Tuber (麥門冬) (3 nyang each), Poria Sclerotium (白茯苓), Ginseng Radix (人參), Dioscoreae Rhizoma (山藥), Hoelen cum Radix (茯神), Polygalae Radix (遠志) (put into the juice of Zingiberis Rhizoma Crudus (生薑汁) and then dried) (2 nyang each), Cinnamomi Cortex Spissus (肉桂), and Cinnabaris (朱砂) (5 don each). Grind these, knead with honey, and make it into pills the size of the seed of the royal foxglove tree. Take 30 pills at a time with water decocted with Ginseng Radix (人參).[B133] F10. Strengthen Base Pill 1. It tonifies the heart, produces blood, relieves spirit, and stabilizes will. If one puts too much effort for work, reads under poor lighting conditions, or has forgetfulness, throbbing, forgetfulness, and insomnia, taking this medicine will enable the person to memorize a thousand words a day and keep ten thousand books in one‘s heart. Polygalae Radix (遠 志) (put into the juice of Zingiberis Rhizoma Crudus (生薑汁) and then dried), Longan Arillus (龍眼肉), Rehmanniae Radix (生乾地黃) (cleansed with wine), Scrophulariae Radix (玄參), Cinnabaris (朱砂), Acori Gramineri Rhizoma (石菖蒲) (3 don each), Ginseng Radix (人參), Hoelen cum Radix (白茯神), Angelica Gigantis Radix (當歸) (cleansed with wine), Zizyphi Semen (酸棗仁) (parched), Liriopis Tuber (麥門冬), and Thujae Semen (柏子仁) (with its oil squeezed out) (2 don each). Grind these, knead with the blood of the heart of a pig, make it into pills the size of mung beans, and plate them with gold. Take 20~30 pills at a time with water boiled with glutinous rice.[B182] F11. Augmented Deity of Longevity Formula 1. It cures forgetfulness and absent-mindedness caused by stagnant phlegm and saliva in the pericardium, as well as the rattling noise of phlegm and pulling feeling in the limbs caused by wind stroke. A big Pinelliae Tuber (半夏) (put into the juice of Zingiberis
Rhizoma Crudus (生薑汁) and then dried) (6 nyang), Arisaematis Rhizoma (南星) (wrapped in wet paper and roasted) (3 nyang), Cinnabaris (朱砂) (levigated) (1 nyang) [used to coat outer surface], Succinum (琥珀), Alumen (白礬) (roasted) (5 don each) and Margaritifera Usta Concha (眞珠母) (1 don). Grind these, knead with paste in which the juice of Zingiberis Rhizoma Crudus (生薑汁) is added, make it into pills the size of the seed of the royal foxglove tree, and coat them with Cinnabaris (朱砂). Take 30~50 pills at a time with water decocted with Zingiberis Rhizoma Crudus (生薑).[B090] F12. Master Zhu‘s Book Reading Pill 1. It cures forgetfulness. Hoelen cum Radix (茯神), Polygalae Radix (遠志) (put into the juice of Zingiberis Rhizoma Crudus (生薑汁) and then dried) (1 nyang each), Ginseng Radix (人 參), Citrus Unshius Pericarpium (陳皮) (7 don each), Acori Gramineri Rhizoma (石菖蒲), Angelica Gigantis Radix (當歸) (5 don each), and Glycyrrhizae Radix (甘草) (2.5 don). Grind these, knead with flour paste, make it into pills the size of mung beans, and coat them wih Cinnabaris (朱砂). Take 50~70 pills at a time with water decocted with Junci Medulla (燈心) before going to sleep.[B146] F13. Great Sage Confucius‘ Pillow Prescription 1. One becomes smarter once this medicine is taken. Testudinis Plastrum (龜板), Fossilia Ossis Mastodii (龍骨), Polygalae Radix (遠志) (put into the juice of Zingiberis Rhizoma Crudus (生薑汁) and then dried), and Acori Gramineri Rhizoma (石菖蒲) (all the same amounts). Grind these and put the powder in wine by 2 don, three times a day.[B182] 12. The Heart Throbbing and Beating Loudly 1. The Compendium of Medicine (綱目) says, “Pounding of the heart is caused by phlegm. It refers to the automatic pounding of the heart without one ever getting frightened. Pounding of the heart is also mentioned in the ‘Fright‘ and ‘Fear‘ chapters; this refers to the pounding of the heart caused by fear or fright.“ 2. Divine Pivot (靈樞) says, “When the pericardium meridian is damaged, one gets sick, which causes the heart to throb and beat loudly.“ It also says, “When one suffers from a gallbladder disease, the heart pounds and he or she is afraid that others might come to catch him or her.“ 3. The Inner Classic (內經) says, “When cold thrives because greater yang leads it (太陽司 天, term used in the theory of five circuits and six qi), it causes the heart to pound and beat loudly.“ It is because Cold Damages the pericardium. 4. In the Annotation, “Damdam (澹澹, mimetic word) is the shape of rippling waves. It belongs to fluid disease, so one should use medicine that draws water out and removes phlegm. A
Syzygii Flos Relieve Stomach Decoction and Chuanxiong and Pinellia Decoction are medicine of this kind.“ 5. Simgong (pounding of the heart, 心 ) is not an actual pounding of the heart. The Inner Classic (內經) says, “The great collateral vessel of the stomach meridian is called Heori (apex of the heart from which pulse of the heart can be felt, 虛里). Its collateral vessel punctures the diaphragm upward, connects to the lungs, and comes down the left breast. Clothes shake when it moves; this is the ancestral qi of vessels.“ When one is deficient and has phlegm, the heart beats loudly. Sometimes the person has a fever afterwards. [B034] 13. Epilepsy 1. Huangdi (黃帝) said, “There are times when people suffer from epilepsy. What is the name of the disease and how does it occur?“ Qibo i (岐伯) said, “The name of the disease is congenital disease. The disease is acquired from inside the mother‘s womb. When the mother is frightened greatly, causing qi to ascend and not come down, and essence qi to stay together, her child gets epilepsy.“ Inner Classic (內經) He also said, “Reverse qi becomes epilepsy.“ He also said, “When pathogenic qi attacks the yang aspect, it becomes epilepsy.“ 2. Wind dizziness is when heat is accumulated in the chest from lack of heart qi. In fact, phlegm and heat bump into each other, causing wind to blow. The wind and the heart mix with each other, and one feels tightness in the chest and dizziness. Thus, it has been called wind dizziness.[B034] 3. When phlegm is in between the lower chest, one feels dizzy but does not faint. When phlegm flows over the lower chest, the dizziness becomes intense, causing one to collapse on the ground and to not be able to discern people. This is epilepsy. It is called epilepsy (癲) when it occurs in adults and epilepsy (癎) when it occurs in children; they are the same. Also, fainting and losing consciousness are caused by pathogenic qi ascending to the yang aspect, causing disorder in the head. Epilepsy is when phlegm has flowed upward. When phlegm flows upward, qi in the head is disturbed, and when it is disturbed, vessels are blocked and openings are blocked as well. Therefore, one cannot hear or recognize people, and the person will faint due to dizziness. Because the disease exists in the head, it is called epilepsy.[B057] 4. There are five types of epilepsy (癎). One pertaining to the liver is called chicken epilepsy (雞癎). One pertaining to the heart is called horse epilepsy (馬癎). One pertaining to the spleen is called cow epilepsy (牛癎). One pertaining to the lungs is called sheep epilepsy (羊癎). One pertaining to the kidneys is called pig epilepsy (猪癎). They are named so because their symptoms resemble the cries of animals. Actual causes are limited to three things: phlegm, Fire, and fright.[B146] 5. Because epilepsy usually occurs from bound phlegm in the chest, one should remove the phlegm and relieve the heart spirit. If the spirit does not hold its position, one speaks and behaves like a mad person; it cannot be treated for many years. If heat is accumulated in
the heart meridian, one should lower the heat. If phlegm has blocked the holes in the heart, one should remove phlegm and relieve the heart by vomiting or causing diarrhea. [B172] 6. Ones with epilepsy scream when they faint, and froth at the mouth when they wake up. They have attacks even after they wake up. Such incidents are repeated endlessly. Ones with wind stroke, cold stroke, summerheat stroke, or fainting after looking at a corpse do not make sounds when they faint, do not salivate when they wake up, and do not have recurrences of diseases after they wake up.[B057] 7. Epilepsy (癲) is when one is different from one‘s ordinary times. When a person who usually speaks well suffers from epilepsy (癎), the person becomes silent. When a person who usually does not speak much suffers from epilepsy (癲), the person makes groaning sounds. When it becomes serious, one faints and opens one‘s eyes straightly. One‘s mind is not pleasant at all times, and the person looks drunk or foolish because the person‘s words do not make sense. One with epilepsy collapses all of a sudden, feeling dizzy, and the person screams, froths at the mouth, and does not recognize people. He or she wakes up after a short while. 8. One should use a Cooked Elixir Pill for congenital epilepsy. Also, heat in the body and floating pulse indicate yang epilepsy; one should use a Wonderful Musk Pill (妙香丸). [The prescription is shown in the chapter Fire]. A cold body and sunken pulse indicate yin epilepsy; one should use a Five Raw Drugs Pill. Those who are fat have lots of phlegm, so a Remove Wind and Dispel Phlegm Pill, Augmented Deity of Longevity Formula, or Lead Spirit Back Home Elixir should be taken. Those who are thin have prospering Fire, so a Clear Heart and Rid Phlegm Pill or Borneol Calm Spirit Pill should be taken. Golden Screen Calm Heart Pill or Control Saliva Elixir should be used when phlegm blocks holes in the heart. When phlegm and Fire are both prosperous, one should use a Euphorbiae Powder to make the patient vomit or have diarrhea. When epilepsy is caused by fright, one should use a Shock Formula or Embrace Gallbladder Pill. When caused by anger, one should use a Stabilize the Spirit and Guide Out Phlegm Decoction. [The prescription is shown in the chapter on Wind]. Or Angelica, Gentian, and Aloe Pill. [The prescription is shown in the chapter on Fire]. When one‘s heart is deficient and lacks in qi and blood, a Nourish the yin and Stabilize the Spirit Decoction, Clear Heart and Warm Gallbladder Decoction, or Restore Spirit Elixir should be used. Women should take Augmented Wander Free Powder or Crimson Cinnabar Paste. [Prescriptions shown in the chapter Gynecology]. When treating the five epilepsies generally, a Borneol Calm Spirit Pill, Convulsions Pill, Six Treasures Elixir, Qian‘s Five Colours Pill, Nurture Soul Elixir, Second Earthly Branch Precious Pill, Owl Skull Pill, Live Tiger Elixir, Bat Powder, or Alum and Yellow Lead Pill should be used. When epilepsy reoccurs after being cured once, an Stop Convulsions Elixir should be used.[B226] [주석-26] 方見火門 : 남산당 영인본에서는 오장문에 나온다고 교정하였다. [주석-27] 남산당 영인본에는 “…婦人宜加味逍遙散[方見婦人], 朱砂膏[見上]”이라고 되어 있다. F1. Cooked Elixir Pi 1. It cures fright-induced epilepsy during pregnancy. Glauberite (太陰玄精石), Calomelas (輕 粉) (1 don each), Calomelas Depuratum (粉霜), and Borax (鵬砂) (5 pun each). Grind
these finely, put in 1 don of Panis in Primo Vere Praeparata (寒食麪), knead with water, make it into pills, and then make rice cakes with the pills. Wrap them with flour, bury in an ash Fire, roast them until they become yellow, get rid of the flour, and then grind them finely again. Knead the powder by adding water, and make it into pills the size of rice. Have the patient take 5 pills at a time with warm water if he or she is 1 year old and 10 pills if he or she is 2 until the bad substances come out with diarrhea. 2. A girl suffered from epilepsy, letting out sheep-like sounds and frothing whenever the weather was cloudy or rainy, or when she was frightened. It is because her mother got frightened during her pregnancy. The disease was severe and was hard to cure. She was first given a Cooked Elixir Pill, and then given a Four Substances Decoction to which Coptidis Rhizoma (黃連) was added, but added and gotten rid of according to her needs. Also, she was given light food in order to help the effect of the medicine. Half a year passed when she was finally cured.[P32] F2. Five Raw Drugs Pill 1. It cures a cold body temperature and a fine and moderate pulse caused by yin epilepsy. Arisaematis Rhizoma (南星), Pinelliae Tuber (半夏), Aconiti Tuber (川烏), Aconiti Koreani Tuber (白附子), Glycine Semen Nigra (黑豆) (all raw, 1 nyang each). Grind these, knead with paste made with the juice of Zingiberis Rhizoma Crudus (生薑汁), and make it into pills the size of the seed of the royal foxglove tree. Take 3 pills or 5 pills at a time with water decocted lightly with Zingiberis Rhizoma Crudus (生薑).[P2 F3. Remove Wind and Dispel Phlegm Pill 1. It cures epilepsy caused by wind phlegm. Pinelliae Tuber (半夏) (take 6 nyang of which has been cleansed with boiled water and then ground, and divide into two parts, one of which is Pinelliae Tube Fermentata (半夏麴) made by putting into the juice of Gleditsiae Spina (皂角), and the other of which is Pinelliae Tube Fermentata (半夏麴) made by putting into the juice of Zingiberis Rhizoma Crudus (生薑汁), Arisaematis Rhizoma (南星) (3 nyang) (chop and put half in water in which Alumen (白礬) has been soaked, for a day, and the other half in water in which Gleditsiae Spina (皂角) has been soaked, also for a day), Saposhnikoviae Radix (防風), Gastrodiae Rhizoma (天麻), Batryticatus Bombyx (白 蠶) (parched), Aconiti Koreani Tuber (白附子) (buried in an ash Fire and roasted), Gleditsiae Spina (皂角) (parched) (1 nyang each), Scorpio (全蝎) (parched), Alumen (白礬) (roasted), and Aucklandiae Radix (木香) (5 don each). Grind these, knead with paste made with the juice of Zingiberis Rhizoma Crudus (生薑汁), make into pills the size of the seed of the royal foxglove tree, and coat them with Cinnabaris (朱砂). Take 70~80 pills at a time with water decocted with Zingiberis Rhizoma Crudus (生薑).[B182] F4. Clear Heart and Rid Phlegm Pill 1.
It cures epilepsy, manic psychosis, and all other strange diseases. It cures phlegm Fire overall. Rhei Radix et Rhizoma (大黃) (steamed with wine), Scutellariae Radix (黃 ) (4 nyang each), Chalcocitum (靑礞石) (burned with Niter (焰硝) until the fire turns gold), Rhinocertis Cornu (犀角), Gleditsiae Spina (皂角), Cinnabaris (朱砂) (levigated) (5 don each), Aquillariae Lignum (沈香) (2.5 don), and Moschus (麝香) (5 pun). Grind these, knead with water, make it into pills the size of the seed of the royal foxglove tree, and coat them with Cinnabaris (朱砂). Take 70 pills at a time with warm water.[B182] F5. Borneol Calm Spirit Pil 1. It cures five kinds of epilepsy. It does not matter whether the disease is recent or chronic. Poria Sclerotium (白茯苓) (3 nyang), Ginseng Radix (人參), Lycii Radicis Cortex (地骨皮), Liriopis Tuber (麥門冬), Glycyrrhizae Radix (甘草) (2 nyang each), Mori Cortex (桑白皮), Rhinocertis Cornu (犀角) (cut and ground) (1 nyang each), Bovis Calculus (牛黃) (5 don), Borneolum (龍腦), Moschus (麝香) (3 don each), Cinnabaris (朱砂), Mirabilitum (馬
硝) (2
don each), and 35 sheets of Aurum Foil (金箔). Grind these, knead with honey, make it into pills the size of a bullet, and plate them with gold. Take 1 pill at a time with warm water in winter and cool water in summer.[P10] 2. Hoelen cum Radix (茯神) was used in the Orthodox Transmission of Medicine (正傳). F6. Golden Screen Calm Heart Pill 1. It cures all kinds of diseases related to phlegm Fire, such as epilepsy, palpitations, and throbbing. Bovis Fel Preparata Arisaematis Rhizoma (牛膽南星) (1 nyang), Cinnabaris (朱 砂) (levigated), Succinum (琥珀), Bambusae Concretio Silicea (天竺黃) (5 don each), Bovis Calculus (牛黃), Realgar (雄黃), Margaritum (眞珠) (2 don each), and Moschus (麝香) (0.5 don). Grind these, knead with honey, make 30 pills out of 1 nyang, and plate them with gold. Take 1 pill at a time with water decocted with Menthae Herba (薄荷).[B182] F7. Control Saliva Pill 1. It cures all kinds of symptoms that have been caused by the dissipation and gathering of obstinate phlegm which is in turn due to chronic epilepsy. Batryticatus Bombyx (白 蠶) (put into the juice of Zingiberis Rhizoma Crudus (生薑汁) for one night), Aconiti Tuber (川 烏), raw Pinelliae Tuber (半夏) (5 don each), 7 Scorpio (全蝎), Pulvis Aci (鐵粉) (3 don), and Euphorbiae Kansui Radix (甘遂) (2.5 don). Grind these, knead with paste made with the juice of Zingiberis Rhizoma Crudus (生薑汁), make it into pills the size of mung beans, and coat them with Cinnabaris (朱砂). Take 15 pills at a time with water decocted with Zingiberis Rhizoma Crudus (生薑).[B146] F8. Euphorbiae Powder
1. It is extraordinarily effective in treating five kinds of epilepsy or disturbed blood caused by heart wind in women. Mix 1 don of Euphorbiae Kansui Radix (甘遂) powder with blood from the heart of a pig. Put it in a pig heart divided into two, join the divided parts together, and then tie it with thread. Wrap this wet with leather, bury it in a weak ash Fire, roast it, take it out, and then grind it finely. Put in 1 don of Cinnabaris (辰砂) (levigated) powder, mix well, and divide into 4 balls. Take 1 ball at a time and melt it in water decocted with the heart of a pig which had been buried in an ash Fire and then roasted. Stop taking the medicine if bad substances come out via feces, and take one more if it is not effective. [B090] F9. Shock Formula 1. It cures what has turned into epilepsy when one has been frightened and has lost one‘s mind. During an attack, one faints and the rattling noise of phlegm can be heard. One becomes like a fool upon waking up. Perillae Semen (蘇子) (1 nyang), Aconiti Lateralis Radix Preparata (附子), Aucklandiae Radix (木香), Batryticatus Bombyx (白
蠶)
(parched), Agkistrodon (白花), Citrus Unshius Exocarpium (橘紅), Gastrodiae Rhizoma (天 麻), Arisaematis Rhizoma (南星) (5 don each), Scorpio (全蝎) (2.5 don), Borneolum (龍腦), Moschus (麝香) (5 pun each), and Cinnabaris (朱砂) (levigated) (2.5 don) [half is used to coat the outer surface]. Grind these, knead with honey, make it into pills the size of Longan Arillus (龍眼肉), and coat them with Cinnabaris (朱砂). Take 1 pill at a time with water decocted with Menthae Herba (薄荷) or warm wine.[B133] 2. If Aconiti Lateralis Radix Preparata (附子) is removed and Pulvis Aci (鐵粉) added, it works even more mysteriously.[B133] F10. Embrace Gallbladder Pill 1. It cures all kinds of epilepsies, wind manic psychosis, or diseases caused by fright or fear. First, put 2.5 nyang of Plumbum (黑鉛) in a small pot to melt it, and then add 2 nyang of Hydrargyrum (水銀) in order to make it bind like grains of sand. Then, add 1 nyang each of Cinnabaris (朱砂) and Olibanum (乳香) powder, grind it with a hammer made from a willow tree when it become hot, knead, and make it into pills the size of Euryales Semen ( 實). Take 1 at a time with water from a well on an empty stomach. Then the patient goes to sleep. One should never frighten or move the patient. When the patient wakes up from sleep, the person feels comfortable, and the disease can be cured completely if one more pill is taken. 2. In the past, the son of King Zhongyi (忠懿王) had a heart disease and took this medicine. There was a mad dog by chance, and when it was given this medicine, it came back to itself. When its stomach was cut open, the medicine was wrapped around its gallbladder. Therefore, the medicine was named so.[B108] F11. Nourish Yin and Stabilize Spirit Decoction
1. It cures epilepsy, as well as dizziness, fainting, and spasms caused by an excessive gallbladder. Angelica Gigantis Radix (當歸), Cnidii Rhizoma (川芎), Paeoniae Radix Alba (白芍藥), Rehmanniae Radix Preparata (熟地黃), Ginseng Radix (人參), Hoelen cum Radix (茯神), Atractylodis Rhizoma Alba (白朮), Polygalae Radix (遠志), Arisaematis Rhizoma (南 星) (1 don each), Zizyphi Semen (酸棗仁) (parched), Glycyrrhizae Radix (甘草) (5 pun each), and Coptidis Rhizoma (黃連) (soaked with wine and parched) (4 pun). Chop these, make them 1 package, and decoct in water with 3 pieces of Zingiberis Rhizoma Crudus (生薑).[B146] F12. Clear Heart and Warm Gallbladder Decoction 1. It cures all kinds of epilepsy. It relieves the liver, removes stagnant qi, lowers Fire, removes phlegm, and adds heart blood. Citrus Unshius Pericarpium (陳皮), Pinelliae Tuber (半夏), Poria Sclerotium (茯苓), Ponciri Fructus Immaturus (枳實), Bambusae Caulis in Taeniam (竹茹), Atractylodis Rhizoma Alba (白朮), Acori Gramineri Rhizoma (石菖蒲), Coptidis Rhizoma (黃連) (soaked in the juice of Zingiberis Rhizoma Crudus (生薑汁) and parched), Cyperi Rhizoma (香附子), Angelica Gigantis Radix (當歸), Paeoniae Radix Alba (白芍藥) (1 don each), Liriopis Tuber (麥門冬) (8 pun), Cnidii Rhizoma (川芎), Polygalae Radix (遠志), Ginseng Radix (人參) (6 pun each), and Glycyrrhizae Radix (甘草) (4 pun). Chop these, divided them into 2 packages, and decoct them in water with 3 pieces of Zingiberis Rhizoma Crudus (生薑).[B162] 2. It is referred to as a Clear the Heart and Restrain the Gallbladder Decoction (淸心抑膽湯) in the Recovery from the Myriad Diseases (回春). F13. Restore Spirit Elixir 1. It cures absent-mindedness and forgetfulness due to insufficient heart qi. It also cures epilepsy, manic psychosis, palpitations caused by the spirit not holding its proper position and throbbing, as well as deficiencies in the heart caused by suffering from serious diseases. This medicine relieves the heart spirit and protects source qi, allowing one to live long. 2 nyang of large lump of Cinnabaris (朱砂) (put in the heart of a pig, tied with Junci Medulla (燈心), steamed with good wine during the amount of time in which rice can be made 2 times, taken out and ground separately), Zizyphi Semen (酸棗仁) (parched), Hoelen cum Radix (白茯神), Ginseng Radix (人參), large Angelica Gigantis Radix (當歸) (2 nyang each), crimson Succinum (琥珀), Polygalae Radix (遠志) (big ones picked, put into the juice of Zingiberis Rhizoma Crudus (生薑汁), and then dried), Fossilia Mastodi Dentis (龍齒) (1 nyang each), Aurum Foil (金箔) and Argentum Foil (銀箔) (20 sheets each). Grind these, put in wine, knead into a light paste, and make it into pills the size of the seed of the royal foxglove tree. Take 18~27 pills at a time with water decocted with Liriopis Tuber (麥門
冬). Take with water decocted with Olibanum (乳香) and Ginseng Radix (人參) when epilepsy is serious. Take with water decocted with Zizyphi Semen (酸棗仁) when one has too many dreams or cannot sleep.[P33][B102] F14. Convulsion Pill 1. It cures recent or chronic epilepsy. Pinelliae Tuber (半夏) (cleansed with wine, dried with fire and then dried without it) (2 nyang), Batryticatus Bombyx (白
蠶) (parched) (1.5
nyang), Arisaematis Rhizoma (南星) (wrapped in wet paper and roasted), Zaocys (烏蛇肉), Alumen (白礬) (1 nyang each), Aconiti Koreani Tuber (白附子) (5 don), Moschus (麝香) (ground separately) (3 don), Cinnabaris (朱砂) (levigated) (2.5 don), Scorpio (全蝎) (parched) (2 don), Realgar (雄黃) (ground separately) (1.5 don), a half of Scolopendrae Corpus (蜈蚣) (with its head and legs removed and roasted in a fire), and Gleditsiae Spina (皂角) (4nyang) (smashed with a hammer, put in a half doe of water, its juice squeezed out, boiled down with Alumen (白礬), dried, and then ground). Grind these, knead with paste made with the juice of Zingiberis Rhizoma Crudus (生薑汁), and make it into pills the size of the seed of the royal foxglove tree. Take 30 pills at a time with water decocted with Zingiberis Rhizoma Crudus (生薑).[B057] F15. Six Treasures Elixir 1. It cures crying and screaming caused by five kinds of epilepsies and feeling dizzy, fainting, frothing at the mouth, and having a spasm because of wind epilepsy. Hydrargyrum (水銀) (1.5 nyang) (parched with 1 nyang of Plumbum (黑鉛) and ground appropriately), Realgar (雄黃), Orpiment (雌黃), Margaritum (眞珠) (1 nyang each), and Cinnabaris (丹砂) (levigated) (5 don). Grind these finely, knead with honey, pound 20~30 thousand times in a mortar, and make it into pills the size of the seed of the royal foxglove tree. Take 5 pills at a time with water decocted with Zingiberis Rhizoma Crudus (生薑) and Zizyphi Fructus (大 棗).[B222] F16. Qian‘s Five Colours Pill 1. It cures all kinds of epilepsy. Realgar (雄黃) (parched), Margaritum (眞珠) (ground separately) (1 nyang each), Cera Flava (蠟) (3 nyang), Hydrargyrum (水銀) (parched with Cera Flava (蠟) and then lumped together like grains of sand) (2.5 don), and Cinnabaris (朱砂) (levigated) (5 don). Grind these finely, knead with flour paste, and make it into pills the size of hempseeds. Take 3~4 pills at a time with water decocted with Menthae Herba (薄荷).[B172] F17. Nurture Soul Elixir 1. It cures all kinds of epilepsies, throbbing, fright, and fear. Dioscoreae Rhizoma (山藥) (1
nyang), Pinelliae Tuber (半夏), Bovis Fel Preparata Arisaematis Rhizoma (牛膽南星), Hoelen cum Radix (白茯神), Atractylodis Rhizoma Alba (白朮), Coptidis Rhizoma (黃連) (parched), Polygalae Radix (遠志), Zizyphi Semen (酸棗仁) (parched) and Thujae Semen (柏子仁) (6 don each), Bambusae Caulis in Taeniam (竹茹), Gastrodiae Rhizoma (天麻), Aconiti Koreani Tuber (白附子) (buried in an ash Fire and roasted) and Cnidii Rhizoma (川 芎) (5 don each), Rhinocertis Cornu (犀角), Antelopis Cornu (羚羊角), Alumen (白礬) (3.5 don each), Citrus Unshius Pericarpium (陳皮) (3.25 don), Scorpio (全蝎) (3.2 don), Cinnabaris (辰砂) (2.2 don), Bovis Calculus (牛黃) (1.2 don), Moschus (麝香) (1 don), and 24 sheets of Aurum Foil (金箔). Grind these, knead with paste made by mixing Bambusae Caulis in Liquamen (竹瀝) and Glycyrrhizae Radix (甘草), and make it into pills the size of the head of a chicken. Take 1 pill at a time on an empty stomach with water decocted lightly with Zingiberis Rhizoma Crudus (生薑).[B162] F18. Second Earthly Branch Precious Pill 1. It cures all kinds of difficult diseases such as epilepsy, throbbing, and chronic convulsions. It removes wind, lowers Fire, removes phlegm, controls qi, opens up the heart, stabilizes the will, relieves the spirit, and subdues spasms. Rhei Radix et Rhizoma (大黃) (mixed with wine, steamed nine times and exposed to the sun nine times), Scutellariae Radix (黃 ) (parched) (2 nyang each), Bovis Fel Preparata Arisaematis Rhizoma (牛膽南星) and Acori Gramineri Rhizoma (石菖蒲) (1 nyang each), Batryticatus Bombyx (白
蠶) (soaked
in the juice of Zingiberis Rhizoma Crudus (生薑汁) and parched) (7 nyang), Cinnabaris (辰 砂) (used to coat) (6 don), Chalcocitum (靑礞石) (heated), Gastrodiae Rhizoma (天麻) (soaked in Juice of Zingiberis Rhizoma Crudus (生薑汁) and parched) and Cicadidae Periostracum (蟬退) (5 don each), Aquillariae Lignum (沈香) and Rhinocertis Cornu (犀角) (1.5 don each), Succinum (琥珀) and Realgar (雄黃) (1 don each), Bovis Calculus (牛黃) (5 pun), and the blood of 2 pig hearts. Grind these, knead with paste made with Bambusae Caulis in Liquamen (竹瀝), make it into pills the size of mung beans, and coat them with Cinnabaris (朱砂). Take 60 pills at a time with water decocted with Menthae Herba (薄荷). [B162] F19. Owl Skull Pill 1. It cures a malignant disease like epilepsy. 1 head of a kite (burned so the efficacy remains), Minium (黃丹), and Gleditsiae Spina (皂角) (with condensed milk spread on it and then roasted) (5 don each). Grind these, knead with glutinous rice paste, and make it into pills the size of mung beans. Take 20~30 pills at a time with rice gruel.[B231] F20. Live Tiger Elixir 1. It cures deficiencies of qi and blood caused by old epilepsy. Catch a gecko, cut off the toenails from its four legs, and grind them finely with its blood. Put in little bits of
Cinnabaris (朱砂), Borneolum (龍腦), and Moschus (麝香), and grind finely. First, encourage the descent of phlegm and saliva with Chalcocitum Powder, and then put the forementioned medicine in water decocted with Menthae Herba (薄荷). This medicine tonifies the heart and spirit. The disease is cured when the heart becomes whole.[B146] [주석-28] 片腦 : 용뇌나 장뇌를 말한다. 『東醫寶鑑』에서는 주로 용뇌가 많이 쓰였으므로 편의상 ‘용 뇌’로 번역하였다. [주석-29] 礞石散 : 『醫學入門』에는 古礞石散이라 되어 있는데, 처방의 이름인지 몽석 가루를 말 하는 것인지 분명하지 않다. F21. Bat Powder 1. It cures epilepsy. Obtain a large bat during its hibernation, fill its stomach with 3 don of Cinnabaris (朱砂), put it on a new roofing tile, and burn it with fire until it becomes dry. When it cools down, grind it, and divide it into 4 packages when taking the medicine. For children, the medicine should be divided 5 times. Take it on an empty stomach with boiling water.[B146] F22. Alum and Yellow Lead Pill 1. It cures five kinds of epilepsy (癲疾) and some other kinds of epilepsy (癎疾). Minium (黃 丹) and Alumen (白礬) (1 nyang each). Drill a hole into a brick, put in Minium (黃丹) first, put in Alumen (白礬) next, heat the brick with 5 geun of charcoal, and take the ingredients out when the fire goes out. Grind these finely, knead with blood from the heart of a pig, and make it into pills the size of mung beans. Take 10~20 pills at a time with water decocted with Citrus Unshius Pericarpium (橘皮).[B222] 2. [It is also called a Phellodendron Elixir.] F23. Stop Convulsions Elixir 1. It cures reoccurring or sporadic epilepsy and spasms. Astragali Radix (黃
), Uncariae
Ramulus et Uncus (釣鉤藤), Asiasari Radix et Rhizoma (細辛) and Glycyrrhizae Radix (甘 草) (5 don each), 1 Serpentis Periostracum (蛇退) (burned so the efficacy remains), 4 Cicadidae Periostracum (蟬退) (whole), and Bovis Calculus (牛黃) (2.5 pun). Grind these, knead with the flesh of Zizyphi Fructus (大棗), make it into pills the size of the seed of the royal foxglove tree. However, make it into the size of mung beans for children. Take 20 pills at a time with water decocted with Ginseng Radix (人參).[B146] 14. Epilepsy and Manic Psychosis 1. The Inner Classic (內經) says the following. “Huangdi (黃帝) said, ‘There are people who get angry and become insane. Where does this disease come from?‘ Qibo (岐伯) said, ‘It comes from yang.‘ Huangdi (黃帝) said, ‘How does yang make one go mad?‘ Qibo (岐伯)
answered, ‘Because yang qi is suddenly broken and cannot pass through, one gets mad. The name of the disease is yang syncope.‘ Huangdi (黃帝) asked, ‘How can it be cured?‘ Qibo (岐伯) answered, ‘It can be cured if one is not allowed to eat food. Food enters through yin and nurtures qi in yang. Therefore, it can be cured soon if one is not allowed to eat food. Also, the patient should drink Pulvis Ferri (生鐵落). It lowers qi fast.‘“ 2. It also says, “Being too much pleased is called epilepsy, and being too much angry is called manic psychosis.“ It also says, “When yin is suppressed by yang, the flow of vessels become urgent, and when yin is merged to yang and become united, one becomes mad.“ It also says, “One does not wear clothes properly, speaks odd words frequently, and challenges people without discriminating them from close people to mere acquaintances because the bright spirit is disorderly.“ 3. It also says, “Huangdi (黃帝) said, ‘When the yang brightness disease gets severe, one runs without clothes on, climbs to a high place and sings, does not eat for days, and jumps over a wall and climbs the roof. It is a place so high that one cannot climb in ordinary times. How is it possible that he or she can do it once he or she has a disease?‘ Qibo (岐 伯) said, ‘The limbs are the base of all yang. When yang is prosperous, the limbs get stronger, and when the limbs get stronger, one can get to high places.‘ Huangdi (黃帝) said, ‘Why is it that one runs without clothes on?‘ Qibo (岐伯) said, ‘Because one‘s body heat is severe, one tries to run without clothes on.‘ Huangdi (黃帝) said, ‘Why is it that one talks recklessly without discriminating close ones from mere acquaintances while swearing and singing?‘ Qibo (岐伯) said, ‘Because yang is prosperous, one talks recklessly and swears without discriminating close ones from mere acquaintances and rejects food. Because yang is prosperous, one tries not to eat, does not wish to eat, and one runs.‘“ It also says, “Madness occurs from pathogenic qi entering yang.“ 4. The Classic of Difficult Issues (難經) says, “If the pulses of the cun region and the chi region are both yang pulses, it is manic psychosis. If they are both yin pulses, it is epilepsy.“ It also says, “When first having a spasm from manic psychosis, one sleeps less, thinks of oneself as a noble, wise, discreet, smart and high person, and acts arrogantly. Also, the person laughs at any time, likes to sing songs, and wanders about everywhere endlessly. When first having a spasm from epilepsy, the mind is not pleasant and one faints with one‘s eyes open. Yin and yang of the pulses of the three positions are both prosperous.“ 5. Epilepsy is when one is different from one‘s ordinary times; one looks silly and there is no order in one‘s words. Manic psychosis is when one has gone crazy. When it is not so severe, one thinks of oneself as a high person, thinks oneself correct, and likes to sing and dance. When it is severe, one takes one‘s clothes off and runs, jumps over walls, and climbs up the roof. Also, when it is severe, one pulls one‘s hair out loose, shouts, goes through fire and water, and tries to kill people. It is because phlegm Fire is prosperous. [B146] 6. When yang is deficient and yin is excessive, epilepsy occurs. When yin is deficient and yang is excessive, manic psychosis occurs. Also, manic psychosis occurs when yang is prosperous. When one has manic psychosis, one runs around busily and yells. When yin
is prosperous, epilepsy occurs. When epilepsy occurs, one feels dizzy and faints, losing consciousness.[B001] 7. Manic psychosis is to talk recklessly and to jump about. Epilepsy is to faint and lose consciousness. The Classic (經) mentions ‘Manic psychosis-epilepsy‘ or ‘Epilepsy is manic psychosis‘ It means that epilepsy and manic psychosis have come together.[B057] 8. When Fire is prosperous and it turns into epilepsy and manic psychosis, one should use an Angelica Coordinate Qi Decoction, Three Yellows Drain Heart Decoction [the prescription is shown in the chapter on Cold Damage], Coptidis Rhizoma Purge Heart Decoction, or Cattle Gallstone Drain Heart Decoction. When phlegm Fire has been blocked and turned into epilepsy and manic psychosis, one should use a Cattle Gallstone Clear Heart Formula. [The prescription is shown in the chapter on Wind]. Or Clear Heart and Rid Phlegm Pill. [The prescription is shown previously]. When wind phlegm has confused the heart and blocked holes, causing epilepsy and manic psychosis, one should use Iron Powder, Turmeric Pill, or Unblock Drains Powder. When one is frightened and one‘s ethereal and corporeal spirits have escaped, causing epilepsy, one should use a Calm Heart Elixir, Embrace Gallbladder Pill, Ye‘s Realgar and Cinnabar Pill, or Inebriation Paste. When epilepsy and manic psychosis have occurred because the spirit is too exhausted, one should use a Cinnabar Stabilize the Will Pill, Stabilize the Will and Dissolve Phlegm Decoction, Maintain the Blood and Clear Heart Decoction, or Tripe and Placenta Meat. If one cannot sleep in epilepsy, one should use a Stabilize the Will Paste. [The prescription is shown in the chapter on Dreams]. Or Cinnabar Powder.[B226 9. Epilepsy is when one faints and one‘s mind has gone insane. It generally comes with epilepsy or manic psychosis. F1. Angelica Coordinate Qi Decoction 1. It cures manic behaviour caused by yang manic psychosis. Angelica Gigantis Radix (當歸) and Rhei Radix et Rhizoma (大黃) (1 nyang each), Natrii Sulfas ( 硝) (7 don), and Glycyrrhizae Radix (甘草) (5 don). Chop these, decoct them with a bowl of water by 1 nyang with 5 pieces of Zingiberis Rhizoma Crudus (生薑) and 10 Zizyphi Fructus (大棗), until half of the water remains. Get rid of the remnants, heat the medicine, and take it. Natrii Sulfas ( 硝) and Rhei Radix et Rhizoma (大黃) remove excessive heat in the stomach, Angelica Gigantis Radix (當歸) tonifies blood, and Glycyrrhizae Radix (甘草) loosens the middle. Putting in Zingiberis Rhizoma Crudus (生薑) and Zizyphi Fructus (大 棗) is to lead the efficacy into the stomach.[B050] F2. Coptidis Rhizoma Purge Heart Decoction 1. It cures manic psychosis. Scutellariae Radix (黃
) (2 nyang), Coptidis Rhizoma (黃連),
Rehmanniae Radix Crudus (生地黃) and Anemarrhenae Rhizoma (知母) (1 nyang each), and Glycyrrhizae Radix (甘草) (5 don). Chop these and decoct them in water by 5 don. [B190] F3.
Cattle Gallstone Drain Heart Decoction 1. It cures epilepsy and an unclear mind caused by pathogenic heat in the heart meridian. Rhei Radix et Rhizoma (大黃) (raw) (1 nyang), Borneolum (龍腦), Cinnabaris (朱砂) (levigated), and Bovis Calculus (牛黃) (1 don each). Grind these and mix them with the juice of Zingiberis Rhizoma Crudus (生薑汁) and honeyed water by 3 don.[B073] 2. It is referred to as the Utmost South Decoction to Extend Life (南極延生湯) in the Zhu Quxian [ 仙]. F4. Iron Powder 1. It cures manic behaviour caused by epilepsy and manic psychosis. Round and white Pinelliae Tuber (半夏), large Arisaematis Rhizoma (南星), good Pulvis Aci (鐵粉), Aconiti Koreani Tuber (白附子) and Osterici Radix (羌活) (2 nyang each), large Aconiti Tuber (川 烏) (raw) (1.5 nyang), large Cinnabaris (朱砂), Succinum (琥珀) (red and transparent) and Batryticatus Bombyx (白
蠶) (1 nyang each), Alumen (白礬) (heated) (5 don), 50 Scorpio
(全蝎), and 30 sheets of Aurum Foil (金箔). Grind these and put them in juice obtained from 4 nyang of Zingiberis Rhizoma Crudus (生薑), by 4 don.[B090] 2. Formulas for Universal Relief (本事方) says, “Pulvis Aci (鐵粉) not only removes phlegm and subdues the heart, it also uniquely oppresses pathogenic qi of the liver.“ When one‘s pathogenic qi in the liver is too strong because of much anger, Pulvis Aci (鐵粉) can suppress it. The Inner Classic (內經) says, “When one gets angry and mad because of a yang syncope, treat it with Pulvis Ferri (生鐵落).“ It refers to this. F5. Turmeric Pill 1. It cures long-lasting epilepsy and manic psychosis caused when phlegm and saliva due to fright or anxiety stay in the hole of the heart. Curcumae Radix (鬱金) (7 nyang) (ones that look like the abdomen of a locust) and Alunite (明礬) (3 nyang). Grind these, knead with light paste, and make it into pills the size of the seed of the royal foxglove tree. Take 50 pills at a time with boiled water, at any time. Substances stuck in the chest disappear and spirit qi is refreshed when one first takes the medicine, and he/she becomes relieved if one takes the medicine for a long time. This medicine removes phlegm well.[B090] F6. Unblock Drains Powde 1. It cures a sudden occurrence of epilepsy and manic psychosis or fainting caused by the blockage of qi due to sudden wind saliva. Put 2.5 pun of Calomelas (輕粉) in Melonis Pedicellus (瓜蔕) powder. Mix this well with half hop of water and feed this to the patient. Phlegm and saliva come out by themselves after a while. If it does not work, have the patient hold a lump of sugar in the mouth and then swallow it. Phlgm and saliva will come
out soon.[B073] 2. Experiential Fomulas (經驗方) says, “A lady who lived in Zhejiang (浙江) region had epilepsy and manic psychosis and it did not stop. The doctor said, ‘This has occurred because of fright or anxiety. Because phlegm qi has invaded the pericardium upwardly, it is only proper that the origin must be attacked.‘ Then he ground 5 don of good Melonis Pedicellus (瓜蔕), put it into Aqua Pura (井華水) by 1 don, and fed it to the patient. She soon vomited a lot. After vomiting, she was put to sleep and was not disturbed. She did not have the diseases afterwards.“ This is like Melon Peduncle Powder mentioned in the Effective Formulas Handed Down for Generations (得效方). F7. Calm Heart Elixir 1. It cures symptoms similar to being possessed by ghosts because one has lost one‘s ethereal and corporeal spirits because of epilepsy and manic psychosis. Cinnabaris (辰砂) (levigated) and Alumen (白礬) (heated) (all the same amounts). Grind these and make them into pills the size of Euryales Semen ( 實) with water. Take 1 pill at a time with water decocted with Ginseng Radix (人參).[B222] F8. Ye‘s Realgar and Cinnabar Pill 1. It cures craziness caused by fright and anxiety, and the accumulation of phlegm and saliva in the pericardium due to heavy thinking and manic behaviour. Cinnabaris (顆塊朱砂) (1.5 don), Aconiti Koreani Tuber (白附子) (1 don), and Realgar (雄黃) (1.5 don). Grind these, knead with blood from the heart of a pig, make it into pills the size of the seed of the royal foxglove tree, and coat them separately with Cinnabaris (朱砂). Take 3 pills at a time with water decocted with Ginseng Radix (人參) and Acori Gramineri Rhizoma (石菖蒲). This relieves ethereal and corporeal spirits as well as tonifies heart qi.[B204] F9. Inebriation Paste 1. It cures epilepsy and manic psychosis caused by a heart disease. 2 bowls of Alcohol sine Calcaria (無灰酒) and 4 nyang of good sesame oil. Mix these well, stir with 20 sticks of a willow tree, stirring 100~200 times with a stick, and then using another stick. When the oil and wine are mixed and become paste-like, boil it down until 70% remain. Force the patient to take this, and get him/her to sleep well. One may vomit or not. One will collect one‘s mind when one wakes up.[B090] F10. Cinnabar Calm Will Pill 1. It cures damage in the heart blood caused by the exhaustion of spirit, palpitations, throbbing, and uncomfortable dreams. It also cures feeling of someone coming after oneself, which develops into heart disease, and epilepsy and manic psychosis, if serious. Cinnabaris (辰砂) (2 nyang) (decocted with 2 doe of fine wine until the wine is boiled down to 2 cups), Polygalae Radix (遠志) (put into the juice of Zingiberis Rhizoma Crudus (生薑 汁) and dried), Acori Gramineri Rhizoma (石菖蒲), Zizyphi Semen (酸棗仁) (parched),
Olibanum (乳香) (roasted), Angelica Gigantis Radix (當歸) (cleansed with wine), Hoelen cum Radix (白茯神) and Poria Sclerotium (白茯苓) (7 don each), and Ginseng Radix (人參) (5 don). Grind these. Put the powder in the powder made by grinding a pig heart, decoct it, knead with Cinnabaris (辰砂) and wine, and make it into pills the size of mung beans. Take 60~70 pills at a time with water decocted with Zizyphi Fructus (大棗) before going to sleep. [B182] F11. Stabilize Will and Dissolve Phlegm Decoction 1. It cures the early stages of epilepsy and manic psychosis. Bovis Fel Preparata Arisaematis Rhizoma (牛膽南星), Pinelliae Tuber (半夏), Citrus Unshius Pericarpium (陳皮), Poria Sclerotium (茯苓), Coptidis Rhizoma (黃連) (soaked in the juice of Zingiberis Rhizoma Crudus (生薑汁) and parched), Gastrodiae Rhizoma (天麻), Ginseng Radix (人參), Zizyphi Semen (酸棗仁) (parched), and Acori Gramineri Rhizoma (石菖蒲) (1 don each). Chop these, make them into 1 package, and decoct them in water with 5 pieces of Zingiberis Rhizoma Crudus (生薑). Take a Maintain Blood and Clear Heart Decoction to have tonifying and nurturing effects.[B162] F12. Maintain Blood and Clear Heart Decoction 1. Angelica Gigantis Radix (當歸) and Rehmanniae Radix Crudus (生地黃) (1.5 don each), Ginseng Radix (人參), Atractylodis Rhizoma Alba (白朮), Hoelen cum Radix (茯神), Polygalae Radix (遠志) (put into the juice of Zingiberis Rhizoma Crudus (生薑汁) and dried), Zizyphi Semen (酸棗仁) (parched) and Cnidii Rhizoma (川芎) (1 don each), and Glycyrrhizae Radix (甘草) (5 pun). Chop these, make them into 1 package, and decoct them in water.[B162] F13. Tripe and Placenta Meat 1. It cures epilepsy and manic psychosis. Cleanse Hominis Placenta (紫河車) cleanly and boil it well. When mixed with boiled cow stomach and taken as one wishes, it has mysterious effects.[B146] F14. Cinnabar Powde 1. It cures talking and running around like a madperson, which are the results of various epilepsy and manic psychosis, lost ethereal and corporeal spirits, and insufficient sleep. Cinnabaris (辰砂) (ones that shine and look like a wall) (1 nyang), Zizyphi Semen (酸棗仁) (slightly parched), and Olibanum (乳香) (ones that shine brightly) (5 don each). Grind these finely. Check the patient‘s drinking capacity first, then put the patient in a silent room, and have him take the forementioned medicine all at once. Put the medicine in a cup of warm wine, have the patient drink it all at once so one could get drunk, but do not let him/ her vomit. If the patient does not drink alcohol well, get him/her to get drunk according to his/her capacity, and get him/her to sleep comfortably on the bed after taking the medicine.
It takes half a day to a full day for those with the light disease to be cured, and 2~3 days of sleep for those with the serious disease. Have the family members look in on them quietly, and do not let them call for, frighten, or wake up the patient. When one waits for the patient to wake up, the spirit of the patient are relieved. If by chance the patient wakes up out of fright, he/she can never be cured again.[B057] 2. A priest came to suffer from epilepsy all of a sudden and could not sleep. No medicine was effective. Sun Zhao (孫兆) said, “If he goes to sleep today, he will be cured the day after tomorrow. Give the priest salty food at his will, and come talk to me if he feels thirst.“ At night, the priest certainly felt thirst. Sun Zhao (孫兆) put medicine in a cup of warm wine and had the priest drink it. After a while, the priest asked for the wine again, and he was given half a cup. After the priest slept for 2 days and 2 nights, he became normal like he had been before. When someone asked the reason, Sun Zhao (孫兆) said, “People know only of comforting spirit and do not know of putting it to sleep by confusing it.“ This is the Cinnabar Powder mentioned in the Formulas of the Divine Field (靈苑方). People did not know this.[B057] 15. Treat Manic Psychosis by Inducing Diarrhea 1. A person was driven mad with yang syncope, and he got angry, swore, sang songs, or cried out. His six pulses were weak, his outer body was cold as ice, and he yelled loudly when he was having a spasm. Zhang Yilao (易老) says, ‘It can be cured if one is not given food.‘ Therefore, he was not given food and was treated with purgation 5~7 times by using a Great qi Coordinating Decoction. [The prescription is shown in the chapter on Cold]. When several doe of filthy waste were drawn out, his body became warm, his pulses revived, and he was cured.[B057] 2. When an old man was put to labor, he felt tightness in the chest and pain, and suddenly showed signs of manic psychosis. He had a feeling similar to that of insects crawling on the mouth and nose, so he scratched them for many years, but it did not get well. The pulses were all surging and large, just like a rope. Zhang Congzheng (張從正) said with certainty, “The liver commands conceiving and the gallbladder commands decision. Because the old man could not exempt himself from the labor with money, the liver kept thinking but the gallbladder could not make a decision. Because there was nowhere he could complain about the unfairness or pour his anger to, the heart Fire burned up and got on Metal, which is yang brightness. However, the stomach is primarily Earth, the liver is Wood, and the gallbladder is ministerial Fire. One goes insane all of a sudden because Fire enters the stomach alongside with Wood qi.“ He was treated by drawing out sweat three times in a warm room and by inducing diarrhea about 20 times with a Regulate Stomach and Coordinate Qi Decoction. [The prescription is shown in the chapter on Cold]. After a mixed compound of bloody water and static blood was drawn out, he became comfortable the next day. He was treated with Sagely Unblocking Powder afterwards. [B067] 15. Loss of Dignity and Loss of Wealth 1. The Inner Classic (內經) says, “Loss of dignity is when someone used to be noble in the past later becomes a peasant. Loss of wealth is when someone who used to be wealthy in the past but later becomes poor. Even though pathogenic qi does not enter the body,
disease occurs inside, causing the body to become weak, qi to become deficient, and essence to be exhausted. When the disease gets severe, one becomes weak, shivers, and sometimes gets frightened. The reason this disease gets severe is that defense qi is exhausted from the outside and nutrient qi disappears from the inside.“ The Annotation say, “Blood contracts when one worries and qi contracts when one is sorrowful. Therefore, defense qi is exhausted from the outside and nutrient qi disappears from the inside.“ 2. Its symptoms are: no appetite, troubled mind, and thinning body. Take a Sympathy Elixir. [The prescription is shown in the chapter on Qi]. And brush the teeth with Aucklandia and Salt Powder. [The prescription is shown in the chapter on Teeth].[B146] 3. One should take a Celestial King Tonify Heart Elixir [the prescription is shown afterwards], Modified Calm Heart Elixir, Raise Yang and Smooth Qi Decoction, or Clear Heart and Nourish Blood Decoction [prescriptions shown previously]. F1. Modified Calm Heart Elixir 1. It cures deficiencies of qi and blood, as well as a deficient heart spirit. Asparagi Tuber (天 門冬), Astragali Radix (黃
) (with honey spread on it and roasted), Angelica Gigantis
Radix (當歸) (with its body put in wine and then dried with fire) and Rehmanniae Radix Preparata (熟地黃) (1.5 nyang each), Liriopis Tuber (麥門冬), Rehmanniae Radix (生乾地 黃), Dioscoreae Rhizoma (山藥) and Hoelen cum Radix (白茯神) (1 nyang each), and Schisandrae Fructus (五味子), Polygalae Radix (遠志) (put in the juice of Zingiberis Rhizoma Crudus (生薑汁) and dried), and Ginseng Radix (人參) (5 don each). Grind these, knead with honey, make it into pills the size of mung beans, and coat them with Cinnabaris (朱砂). Take 50~70 pills at a time with warm water or rice gruel.[B122] F2. Raise Yang and Smooth Qi Decoction 1. It cures damage in the liver caused by rage, damage in the spleen caused by worries, damage in the lungs caused by sorrow, movement of Fire in the meridians, damage of source qi, fever, and loss appetite. Astragali Radix (黃 ) (coated with honey and roasted) (2 don), Ginseng Radix (人參), Pinelliae Tuber (半夏) (put in the juice of Zingiberis Rhizoma Crudus (生薑汁) and dried) (1 don each), Massa Medicata Fermentata (神
)
(parched) (7.5 pun), Angelica Gigantis Radix (當歸), Alpiniae Katsumadaii Semen (草豆
),
Citrus Unshius Pericarpium (陳皮), Cimicifugae Rhizoma (升麻) and Bupleuri Radix (柴胡) (5 pun each), and Phellodendri Cortex (黃柏), and Glycyrrhizae Radix (甘草) (roasted) (2.5 pun each). Chop these, make them into 1 package, and decoct them in water with 3 pieces of Zingiberis Rhizoma Crudus (生薑).[B073] 16. Treatments Using Inter-restriction of the Five Minds 1. The Inner Classic (內經) says, “The mind of the liver is anger. The liver gets damaged when one gets too angry. Sorrow wins over anger. The mind of the heart is joy. The heart gets damaged when one gets too joyous. Fear wins over joy. The mind of the spleen is
thought. The spleen gets damaged when one thinks too much. Anger wins over thought. The mind of the lungs is anxiety. The lungs get damaged when one is too anxious. Joy wins over anxiety. The mind of the kidneys is fear. The kidneys get damaged when one is too fearful. Thought wins over fear.“ 2. Danxi (丹溪) said, “When epilepsy and manic psyshosis (癲狂) occur because the fires of the five minds have gathered to make phlegm, one can control it. For example, when the liver is damaged by anger, restrain it with anxiety (some say sorrow), and relieve it with fear. When the heart is damaged by joy, restrain it with fear and relieve it with anger. When the spleen is damaged by thought, restrain it with anger and relieve it with joy. When the lungs are damaged by anxiety, restrain them with joy and relieve them with thought. When the kidneys are damaged by fear, restrain them with thought and relieve them with anxiety. When the gallbladder is damaged by fear, restrain it with anxiety and relieve it with fear. When the pericardium is damaged by sorrow, restrain it with fear and relieve it with anger.“ This kind of method can only be used well with wise ones. [주석-30] 思 : 초간본 영인본에는 ‘怒’라고 되어 있으나, 남산당 영인본과 문맥에 근거하여 ‘思’로 보았 다. 3. A lady refused to eat food even though she was hungry, got angry at all times, swore, tried to kill others, and spoke foul. Many doctors tried to treat her but their trials were in vain. Zhang Congzheng (張從正) saw this and said, “This cannot be cured with medicine.“ Then he had two female dancers powder their faces and dressed them up like clowns. The lady laughed loudly. The next day, he had them wrestle each other. The lady laughed loudly again. Then he assigned two well-eating women beside her and told them to keep saying that the food was delicious. The patient then began to look for food and taste it. A few days later, she did not get angry as much and started to eat again, all without any medicine. She even had children afterwards. A doctor should have wit. How can he adapt to circumstances if he does not have wit?[P31] 4. There was a woman who was to get married soon. The man who was to be her husband went out on his trading business and did not come back even after 2 years. Because of this, the woman did not eat food and just stayed in bed helplessly like a fool. Even with no other diseases present, she stayed indoors. This is because her qi was bound because of her longing. This cannot be cured with medicine. The bound qi can only be dissipated when the patient is happy. Or else, the patient should be made angry. Therefore, I went and stimulated her feelings. She showed great anger and cried out. After about 6 hours, I had her parents relieve her and gave her 1 package of medicine. She then looked for food. I said, “Although the disease is cured, it can be completely cured only when you are happy.“ And then lied that the man came back. She did not carry the disease afterwards. The spleen commands thought. One cannot eat food because spleen qi gets bound when one thinks too much. Anger belongs to the liver Wood. When one gets angry, Wood qi ascends and opens up spleen qi.[P32] 17. The Incurable Pattern of Spirit Diseases 1. The Inner Classic (內經) says, “One who has spirit lives, and one who has lost spirit dies.“ That one lost spirit means that one has lost consciousness and became confused. 2. Divine Pivot (靈樞) says, “When one froths from mouth with epilepsy and passing gas, it
cannot be cured.“ 3. One lives when epilepsy occurs for a short time and then stops, but one dies when one cannot eat food and becomes a fool.[B090] 4. In cases of epilepsy, manic psychosis, or epilepsy, one cannot be cured if one has a blank stare like a fool because the spirit has escaped.[B172] 5. Divine Pivot (靈樞) says, “When epilepsy develops into manic psychosis-like spasms, one cannot be cured and dies.“ 18. How to Use Medicine for Spirit Diseases 1. The heart commands man and blood nurtures the heart. Palpitations occur when spirit qi cannot be protected because of deficient heart blood. Fright means to be frightened, and palpitations mean pounding of the heart. To treat fright, use medicine that opens up the gallbladder and relieves fright. To treat palpitations, use medicine that draws out water and removes phlegm. Pounding of the heart refers to throbbing.[B186] 2. Forgetfulness occurs because the spirit has waned because of deficient blood in two viscera, the heart and the spleen. One should treat it with methods that nurture blood and relieve the spirit.[B162] 3. Manic psychosis occurs because phlegm Fire is excessive, and epilepsy occurs because heart blood is deficient. This generally happens when one expects high and great things at first but cannot achieve these. Epilepsy generally occurs when phlegm moves because of Fire. Induce regurgitation in the case of epilepsy (癎疾), induce diarrhea in the case of manic psychosis. In the case of epilepsy (癲疾), relieve spirit, nurture blood, and lower phlegm Fire at the same time.[B172] 4. When epilepsy and manic psychosis cannot be cured for a long time, make the patient vomit by using Three Sages Powder. [The prescription is shown in the chapter on Vomit]. And induce diarrhea by using a Three Order the qi Decoction. [The prescription is shown in the chapter on Cold].[B050] 5. Liu Hejian (河間) said, “When the five minds are excessive, they all become Fire. Because qi is yang, it commands light things. Various diseases that occur when one moves a lot and overworks happen because yang has become Fire. Diseases in which the spirit has gone crazy and qi has become disorderly are mostly heat patterns.“ Zhang Zihe (子和) said, “Only Liu Hejian (河間) understood the hidden meaning in treating the five minds. Symptoms caused by the five minds, namely joy, anger, sorrow, thought, and fear, are all treated with the general method of pacifying the heart Fire. Overexertion is when the body is damaged by a lot of movements. Moving the body belongs to yang. Being frightened means that the heart is damaged; the heart belongs to Fire. Therefore, both are treated with the general method of pacifying heart Fire.“[B073] 19. Medicinals That Treat Spirit Disease in General 1. Cattle Gallstone Clear Heart Formula․ Eight Substances Formula to Settle the Will․
Fourteen Ingredients Right Formula․ Calm Spirit Cinnabar Pill․ Calm and Tonify and Tranquilise Heart Elixir․ Nurture Soul Elixir․ Second Earthly Branch Precious Pill․ Calm Spirit Pill․ Amber Stabilize Will Pill․ Celestial King Tonify Heart Elixir․ Golden Screen Calm Heart Pill․ Cinnabar Stabilize the Will Pill․ Augmented Stabilize Spirit Pill․ Cinnabar, Aucklandia, Musk, and Cyperus Powder․Modified Gallbladder-Warming Decoction․ Tonify Heart Pill. These medicines all treat diseases of the heart and spirit in general.[B226] F1. Cattle Gallstone Clear Heart Formula 1. It cures insufficient heart qi, unstable spirit and will, inconsistent emotions, and confusion of the mind caused by epilepsy and manic psychosis. [The prescription is shown in the chapter on Wind]. F2. Eight Substances Stabilize Will Formula 1. It tonifies heart spirit, stabilizes ethereal and corporeal spirits, cures phlegm, removes heat, and stops palpitations and throbbing. Ginseng Radix (人參) (1.5 nyang), Acori Gramineri Rhizoma (石菖蒲), Polygalae Radix (遠志), Hoelen cum Radix (茯神) and Poria Sclerotium (白茯苓) (1 nyang each), Atractylodis Rhizoma Alba (白朮) and Liriopis Tuber (麥門冬) (5 don each), and Bovis Calculus (牛黃) and Cinnabaris (朱砂) (2 don). Grind these, knead with honey, and make them into pills the size of the seed of the royal foxglove tree. Take 50 pills at a time with rice gruel.[P20] F3. Fourteen Ingredients Right Formula 1. It cures deficiencies in the heart and the liver, unstable spirit and will, and uneasiness during one‘s sleep. The Inner Classic (內經) says “When there is damage in the five viscera and slanting in the seven emotions, one does not know there is a disease present. However, if one catches the disease, he or she is not comfortable even when lying down.“ Fossilia Mastodi Dentis (龍齒) (ground separately) (2 nyang), and Rehmanniae Radix Preparata (熟地黃), Poria Sclerotium (白茯苓), Hoelen cum Radix (白茯神), Zizyphi Semen (酸棗仁) (parched), Ginseng Radix (人參), Cinnamomi Cortex Spissus (肉桂), Asini Corii Colla (阿膠珠), Polygalae Radix (遠志) (with wine sprinkled on it and steamed), Angelica Gigantis Radix (當歸), Astragali Radix (黃
), Thujae Semen (柏子仁), Fluoritum (紫石英)
(heated in fire and ground separately) (1 nyang each), and Cinnabaris (辰砂) (5 don). Grind these, knead with honey, and make it into pills the size of the seed of the royal foxglove tree. Swallow 30~40 pills at a time with water decocted with Zizyphi Fructus (大 棗).[B133] [주석-31] 情 : 초간본 영인본에는 ‘怒’라고 되어 있으나, 남산당 영인본과 문맥에 근거하여 ‘情’으로 보 았다. 2. Weigong (魏公) of Han (韓) had a heart disease. He had throbbing and forgetfulness, and
his dreams were terrible so he could not sleep well. Because there were so many strange symptoms, he took lots of heart medicine, but none of them were effective. This disease occurs because anxiety and thoughts exhaust the heart blood. In order to relieve the heart, he used medicine that nurtured the heart blood, such as Angelica Gigantis Radix (當歸) and Rehmanniae Radix Crudus (Terra) (地黃), and the medicine was finally effective. If he had taken dispersing medicine like Acori Gramineri Rhizoma (菖蒲), heart qi would have dissipated even more. This disease occurred because he had used the heart too much. This medicine is highly effective.[B108] F4. Calm and Tonify and Tranquilise Heart Elixir 1. It cures palpitations and throbbing caused by too much thought and insufficient heart blood, absent-mindedness, strange dreams at night, pounding of the heart and tightness in the chest, damage to kidney qi, leakage of essence, foggy urine, and gradual emaciation. Fossilia Mastodi Dentis (龍齒) (2.5 nyang), Rehmanniae Radix Preparata (熟地黃), Asparagi Tuber (天門冬), Polygalae Radix (遠志) (put in the juice of Zingiberis Rhizoma Crudus (生薑汁) and dried) and Dioscoreae Rhizoma (山藥) (1.5 nyang each), Poria Sclerotium (白茯苓), Hoelen cum Radix (白茯神), Schisandrae Fructus (五味子), Plantaginis Semen (車前子), Cinnamomi Cortex Spissus (肉桂) and Liriopis Tuber (麥門冬) (1.25 nyang each), Cinnabaris (朱砂) [levigated and used to coat the outer surface] and Ginseng Radix (人參) (5 don each) and Zizyphi Semen (酸棗仁) (parched) (2.3 don). Grind these, knead with honey, make it into pills the size of the seed of the royal foxglove tree, and coat them with Cinnabaris (朱砂). Take 30~50 pills at a time with warm water or rice gruel on an empty stomach.[B146] F5. Calm Spirit Pill 1. It cures all kinds of symptoms of epilepsy, manic psychosis or phlegm Fire. It subdues the heart and relieves the spirit. Ginseng Radix (人參), Poria Sclerotium (白茯苓), Zizyphi Semen (酸棗仁) (parched), Angelica Gigantis Radix (當歸), Rehmanniae Radix Crudus (生 地黃) (soaked in wine and parched), Coptidis Rhizoma (黃連) (soaked in wine and parched), Citrus Unshius Pericarpium (陳皮) (with its white inner layer peeled off) and Arisaematis Rhizoma (南星) (put into the juice of Zingiberis Rhizoma Crudus (生薑汁) and dried) (1 nyang each), Cinnabaris (朱砂) [levigated and used to coat the outer surface] and Bambusae Concretio Silicea (天竺黃) (5 don each), and Realgar (雄黃), Succinum (琥珀), Margaritum (眞珠), and Bovis Calculus (牛黃) (2 don each). Grind these, knead with honey, make it into pills the size of the seed of the royal foxglove tree, and coat them with Cinnabaris (朱砂). Take 50 pills at a time with rice gruel. Avoid food that moves wind or foods that are spicy and hot.[B182] F6. Amber Stabilize Will Pill 1. It tonifies the heart, creates blood, relieves the ethereal and corporeal spirits, and
strengthens the liver and the gallbladder. It cures diseases that are caused by deficient qi and frightened spirits and ethereal spirits. Arisaematis Rhizoma (南星) (8 nyang). (Dig up the ground and make a pit, put in 18 geun of charcoal in it, burn it red, and remove the ash. Pour about 10 geun of fine wine into the pit, put the clayware with Arisaematis Rhizoma (南星) in it inside the pit and keep the clayware covered. Enclose it in charcoal fire so no air can pass through. Take it out the next day. Grind and dry it). Hominis Lac (人 乳) (processed with the juice of Zingiberis Rhizoma Crudus (生薑汁)), Ginseng Radix (人 參), Poria Sclerotium (白茯苓) and Hoelen cum Radix (白茯神) (3 nyang each), and large Cinnabaris (朱砂) (Cut open the heart of a pig, put Cinnabaris (朱砂) in it, tie it with a thread, and hang it. Boil it with 2 bowls of wine), Acori Gramineri Rhizoma (石菖蒲) (soaked in the juice of Suilus Fel (猪膽) and parched), Polygalae Radix (遠志) (with its meat taken off and boiled down with the juice of Suilus Fel (猪膽), and then processed with the juice of Zingiberis Rhizoma Crudus (生薑汁)) (2 nyang each), and fine Succinum (琥珀) (1 nyang). Grind these, knead with honey, and make it into pills the size of the seed of the royal foxglove tree. Take 50~70 pills at a time with water decocted with Zingiberis Rhizoma Crudus (生薑).[B182] 2. It is referred to as the Amber Stabilize Will Pill in the Medical Mirror of Past and Present (醫鑑). F7. Celestial King Tonify Heart Elixir 1. It relieves the heart, protects the spirit so one does not forget, removes throbbing and palpitations, and nurtures the heart spirit. Rehmanniae Radix (生乾地黃) (cleansed with wine) (4 nyang) and Coptidis Rhizoma (黃連) (soaked in wine and parched) (2 nyang), Acori Gramineri Rhizoma (石菖蒲) (1 nyang), and Ginseng Radix (人參), Angelica Gigantis Radix (當歸) (cleansed with wine), Schisandrae Fructus (五味子), Asparagi Tuber (天門冬), Liriopis Tuber (麥門冬), Thujae Semen (柏子仁), Zizyphi Semen (酸棗仁) (parched), Scrophulariae Radix (玄參), Hoelen cum Radix (白茯神), Salviae Miltiorrhizae Radix (丹 參), Platycodonis Radix (桔
), and Polygalae Radix (遠志) (5 don each). Grind these,
knead with honey, make it into pills the size of the seed of the royal foxglove tree, and coat them with Cinnabaris (朱砂). Swallow 30~50 pills at a time with water decocted with Junci Medulla (燈心) and Phyllostachys Folium (竹葉) before going to sleep.[B182] F8. Augmented Stabilize Spirit Pill 1. It cures deficient heart blood, palpitations, throbbing, forgetfulness, absent-mindedness, and all kinds of symptoms caused by phlegm Fire. Rehmanniae Radix (生乾地黃) (1.5 nyang), Angelica Gigantis Radix (當歸), Paeoniae Radix Alba (白芍藥), Hoelen cum Radix (白茯神), Liriopis Tuber (麥門冬), Citrus Unshius Pericarpium (陳皮) and Bulbus Fritillariae Cirrhosae (貝母) (parched) (1 nyang each), Polygalae Radix (遠志) (put in the juice of
Zingiberis Rhizoma Crudus (生薑汁) and dried) and Cnidii Rhizoma (川芎) (7 don each), and Zizyphi Semen (酸棗仁) (parched), Coptidis Rhizoma (黃連) and Glycyrrhizae Radix (甘草) (5 don each). Grind these, knead with honey, make it into pills the size of mung beans, and coat them with Cinnabaris (朱砂). Take 50~70 pills at a time with water decoted with Zizyphi Fructus (大棗).[B048] F9. Modified Gallbladder-Warming Decoction 1. It cures the incapability of the spirit to hold its proper position due to the blockage of the hole in the heart by phlegm. When the heart is damaged by qi stagnation, fright, or fear caused by anxiety and thoughts, the heart is uncomfortable and the spirit escapes emptying its house. Therefore, palpitations and throbbing occur. One feels tightness in the chest and dizziness, becomes sorrowful and sings, swears and runs about like a mad person, and does not recognize people. Hoelen cum Radix (茯神), Pinelliae Tube Preparata (半夏製), Citrus Unshius Pericarpium (陳皮), Ponciri Fructus Immaturus (枳實), Gardeniae Fructus (梔子) (parched), Atractylodis Rhizoma Alba (白朮), Liriopis Tuber (麥門 冬) and Coptidis Rhizoma (黃連) (1 don each), Angelica Gigantis Radix (當歸), Zizyphi Semen (酸棗仁) (parched) and Bambusae Caulis in Taeniam (竹茹) (8 pun each), Ginseng Radix (人參) (6 pun), Cinnabaris (辰砂) powder (5 pun), and Glycyrrhizae Radix (甘草) (3 pun). Grind these, make them 1 package, and decoct them in water with 3 pieces of Zingiberis Rhizoma Crudus (生薑), 2 Zizyphi Fructus (大棗), and 1 Mume Fructus Praeparatum (烏梅). Mix 5 pun of Cinnabaris (辰砂) powder and half a cup of Bambusae Caulis in Liquamen (竹瀝) to it.[B162] F10. Tonify Heart Pill 1. It cures shaking of the hands caused by a deficient heart. Zizyphi Semen (酸棗仁) (parched) and Thujae Semen (柏子仁) (3 nyang each), Polygalae Radix (遠志) (soaked in the juice of Zingiberis Rhizoma Crudus (生薑汁) and parched) (2.5 nyang), Angelica Gigantis Radix (當歸), Rehmanniae Radix (生乾地黃) and Glycyrrhizae Radix (甘草) (1.5 nyang each), Ginseng Radix (人參) (1 nyang), Hoelen cum Radix (茯神) (7 don), Acori Gramineri Rhizoma (石菖蒲) (6 don), Bovis Fel Preparata Arisaematis Rhizoma (牛膽南星) and Pinelliae Tube Fermentata (半夏麴) (5 don each), Succinum (琥珀) (3 don), Cnidii Rhizoma (川芎), Moschus (麝香) (1 don each), and 20 sheets of Aurum Foil (金箔). Grind these, knead with steamed pancakes, make it into pills the size of mung beans, and coat them with 5 don of Cinnabaris (朱砂). Take 70~80 pills at a time with saliva or water decocted with Zingiberis Rhizoma Crudus (生薑). 2. This is a secret formulae obtained from experience.[B172] 20. Simple Prescriptions
1. There are 23 kinds in total. F1. Cinnabaris 1. It nurtures the mind and relieves ethereal and corporeal spirits. If taken for a long time, it can facilitate the bright spirit‘s movement. It is said that heart heat and heart deficiency cannot be cured without this. Grind finely, levigate, then put it in honeyed water by 1 don. [B045] F2. Fluoritum 1. It subdues palpitations and relieves ethereal and corporeal spirits. Smash it so it becomes as little as grains of rice or beans, pour 1 mal of water, and boil down until 2 doe remains. Let the drugs settle and drink the upper water little by little. This is what is recently referred to as amethyst.[B045] F3. Hydrargyrum 1. It relieves the spirit. It is also said to relieve throbbing and palpitations of the heart.[B146] 2. If one takes Cinnabar Artificial (靈砂) for a long time, one can connect with the spirit and one‘s ethereal and corporeal spirits become comfortable. His/her mind becomes divine. Yang Zidu (楊子度) said, “When Cinnabar Artificial (靈砂) was fed to a monkey, it suddenly understood human words.“ It can be thus inferred that Cinnabar Artificial (靈砂) enables the heart spirit to work well. Put 4 nyang of Hydrargyrum (水銀) and 1 nyang of Sulfur (硫 黃) together into an iron pot, parch them so they become like grains of sand, and soak them with vinegar when flame bursts. Grind this finely, put it into a brazier called a Suhwajeong (water-fire pot, 水火鼎), block the opening with Halloysitum Rubrum (赤石脂), and seal it up with salty clay. Fire it with 20 geun of charcoal, take it out the next day, grind it finely, and make it into pills the size of hempseeds with glutinous rice paste. Swallow 5 or 7 to 15 pills on an empty stomach with water decocted with Ginseng Radix (人參) and Zizyphi Fructus (大棗).[B133] F4. Ferreus Liquor 1. It cures heat and jumping about like a madman caused by epilepsy. It also cures severe manic psychosis, which causes one to run about and cry out. Put Ferrum (生鐵) in a bowl, soak it in water for a long time, and drink the water.[B045] F5. Minium 1. It cures epilepsy or jumping about like a madman. It subdues the heart, relieves the spirit, converges spirit qi, and subdues the frightened. It can be taken as pills or powder.[B045] F6. Ginseng Radix 1. It relieves the mind, ethereal and corporeal spirits, stops palpitations, opens up the heart,
makes one wise, and cures forgetfulness. If 1 nyang of Ginseng Radix (人參) powder is mixed with 10 pun of lard and wine, and then taken for 100 days, one can memorize a thousand words a day and his/her skin becomes glossy.[B045] F7. Asparagi Tuber 1. It cures palpitations, forgetfulness, epilepsy, and manic psychosis by reliving ethereal and corporeal spirits. Remove the core, grind, and take 2 don of it with wine or rice gruel at any time. It is better to eat it for a long time.[B045] F8. Acori Gramineri Rhizoma 1. It opens the hole in the heart, cures forgetfulness, and makes one smart. Grind Acori Gramineri Rhizoma (石菖蒲) and Polygalae Radix (遠志) finely and eat it by 1 don 3 times a day, with wine or rice gruel at any given time. One‘s eyesight and hearing abilities are enhanced; one can see inside from the outside and one can even see long distances. [B103] 2. In order to cure epilepsy, put 2 don of Acori Gramineri Rhizoma (石菖蒲) powder in water decocted with the heart of a pig, and drink it on an empty stomach.[B172] F9. Polygalae Radix 1. It relieves ethereal and corporeal spirits, enhances wisdom, cures forgetfulness, and keeps one‘s mind from being disturbed. Decoct it in water in which Glycyrrhizae Radix (甘 草) is soaked, remove the core, and grind it. Take it by 2 don with wine or rice gruel at any time.[B045] F10. Hoelen cum Radix 1. It relieves ethereal and corporeal spirits, nurtures the mind, and cures palpitations and throbbing. Grind and put in wine or rice gruel by 2 don. It is also good to make it into pills. It is even better to take it with Polygalae Radix (遠志).[B045] F11. Coptidis Rhizoma 1. It is mostly used to treat palpitations and chapter on Deficiency Vexation, and it lowers the heat of the heart. Grind and put it in honeyed water by 1 don. It is also good to make it into pills.[B045] F12. Phytolaccae Flos 1. It is mostly used to treat forgetfulness and carelessness. Grind flower dried in the shade. If taken 1 don with water before going to sleep, one‘s memory will improve greatly.[B045] F13. Hemerocallidis Radix 1. It relieves the mind, brings pleasure, and removes anxieties. It is also good to plant it in the yard and look at.[B045]
F14. Albizziae Cortex 1. It cures rage, brings pleasure, and removes anxiety. One does not get angry if this is planted in the yard.[B045] F15. Aranea ventricosa cobweb / spiderweb 1. It cures forgetfulness. If gathered on July 7th of the lunar calendar and then stuck to the collar of one‘s clothes, forgetfulness is easily cured.[B045] F16. Meliae Fructus 1. It nurtures the spirit. It stops anger and brings pleasure if a large amount is taken. One becomes happy when taken for a long time. It is good to make it into porridge and eat frequently. 2. Peel off the black skin of Nelumbinis Fructus (石蓮子), take the meat off, and dry it in clayware. Rub the outer fluffy red skin off, leave only the blue core, and grind it. Add a little bit of Borneolum (龍腦) to it and put it in water. If taken with boiled water, one‘s mind is relieved and one feels cool.[B045] F17. Head of Otus scops Linnaeus 1. It is mostly used to treat epilepsy. Roast the meat. Also, grind 2 heads of Otus scops Linnaeus (鴟頭) (burned) and Minium (黃丹) (1 nyang) and make the powder into pills. [B045] F18. Vespertilio superans Thomas 1. It refers to a bat. If taken for a long time, one becomes happy and attractive, and anxieties will be cured. If taken for a long time, anxieties and worries will be removed. Roast it or boil it. Ones that are sleeping in caves are good.[B045] F19. Moschus 1. It is mostly used to treat epilepsy (癎 ). It relieves the spirit, removes fright and clears the mind. Grind Moschus (麝香) and put in boiled water by 2.5 pun.[B045] F20. Bovis Calculus 1. It relieves the ethereal and corporeal spirits, cures palpitation, epilepsy, and manic psychosis, and is mostly used to treat forgetfulness. It is taken as pills or powder. Both are good.[B045] F21. Suis Cordis 1. It tonifies deficiencies of heart blood and cures palpitations, forgetfulness, epilepsy, fright, anxiety, and rage. Blood is put into the medicine, or the medicine is steamed or boiled
down.[B045] F22. Bestiae Caro Attonitae [주석-32] 육축 : 말, 소, 양, 닭, 개, 돼지 1. It is used to treat fright and absent-mindedness. It is made into jerky. It is the meat of six livestock that have been hit by lightning.[B045] F23. Hominis Placenta 1. It is the placenta of humans. It cures epilepsy, manic psychosis, forgetfulness, pounding of the heart, absent-mindedness, distraction, fright, fear, the inability to protect the heart spirit, and too much nonsense talking. It is highly effective in relieving the mind, nurturing blood, and stabilizing the spirit. It is steamed and then put into medicine or taken as pills. It is also good to steam only this.[B045] 21. Acupuncture and Moxibustion 1. Apply 14 moxibustions on yang heel vessel [BL62] if epilepsy occurs during the day, and on yin heel vessel [KI6] if epilepsy occurs during the night.[P27] 2. Moxibustions are sometimes applied on GV20 or GB20.[B034] 3. Use CV15, SI3, KI1, BL15, GB35, ST36, LR3, PC5, and CV13 for epilepsy. One must use the purgation method first before applying moxibustion. If not, the patient could die because qi is blocked. However, acupuncture can be used at any time.[B057] 4. Use ST40, LR14, LI7, BL66, KI9, SI5, SI3, and KI10 for epilepsy and manix psychosis. [B002] 5. 30 moxibustions can be applied on PC5 as well.[B090] 6. 100 moxibustions can be applied on ST25 as well.[B090] 7. Use LU7, BL15, HT7, CV12, ST36, and HT3 or apply moxibustion on GV20 to treat forgetfulness.[B057] 8. Use HT7, PC9, SP1, CV15, GV20, SI3, and KI4 when one has lost his mind and become a fool.[B057] 9. Use KI2, PC6, SP9, GB43, and LR2 when one is easily frightened or becomes easily fearful.[B057] 10. Use PC7 and ST36 to treat pounding of the heart.[B057] 2. Internal Bodily Elements, Volume 2 3. Internal Bodily Elements, Volume 3 4. Internal Bodily Elements, Volume 4 5.
External Bodily Elements, Volume 1 6. External Bodily Elements, Volume 2 7. External Bodily Elements, Volume 3 8. External Bodily Elements, Volume 4 9. Miscellaneous Disorder, Volume 1 10. Miscellaneous Disorder, Volume 2 11. Miscellaneous Disorder, Volume 3 12. Miscellaneous Disorder, Volume 4 13. Miscellaneous Disorder, Volume 5 14. Miscellaneous Disorder, Volume 6 15. Miscellaneous Disorder, Volume 7 16. Miscellaneous Disorder, Volume 8 17. Miscellaneous Disorder, Volume 9 18. Miscellaneous Disorder, Volume 10 19. Miscellaneous Disorder, Volume 11 20. Herbs, Volume 1 21. Herbs, Volume 2 22. Herbs, Volume 3 23. Acupuncture and Moxibustion
