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The *Huangdi Neijing* (Yellow Emperor's Inner Canon) and *Suwen* (Basic Questions) discuss the subtleties of medicine, penetrating into the divine realm. To trace the source and explore the root, one does so in the early morning. When the climate is peaceful, one can distinguish between pathogenic factors (邪气) and healthy qi (正气); adhering to diagnostic laws allows one to differentiate between false appearances and true conditions. When afflicted by disease, the patient's voice and countenance undergo changes; when free from illness, the complexion and pulse are naturally harmonious and even. These conventional methods serve as models for all generations, and their observation must be forever respected and followed.

Generally, at dawn when the sky first brightens, the yin and yang of the heavenly dao are in a state of balance; at daybreak, the mind-qi (zhi qi) of the human body is clear and spiritual. By observing the form to verify warmth or coolness, normality should accord with measure; by inspecting the complexion to observe movement and stillness, the method remains within the classics. At this time, the nine pulses (jiu hou) show no discrepancy, and the five tones (corresponding to the five zang organs) are accurate. Excesses are easily detected, and deviations are easily diagnosed. Distinguishing the deficiency and excess of the three causes (internal, external, and neither internal nor external), the qi and color become distinct; examining the flourishing or declining state of the five zang organs, the spirit becomes balanced and stable. Seeing the subtle reveals the significant, enabling the judgment of auspiciousness and misfortune; tracing from origin to end provides comprehensive knowledge of life and death.

Thus, observing the sun serves to speculate on the condition, just as referencing heaven guides diagnosis. Thereby, one integrates the condition, examines diagnostic methods, achieving fluency under the fingers and thorough understanding in the mind. The pulse and appearance are discussed together, allowing for endless inquiry; voice and complexion are cross-referenced, ensuring abundant flexibility. This is like a straight steelyard, comparing minute weights through tilting motions; it is also like a standard ruler, calculating millimeters to distinguish width and narrowness. Moreover, rules are set according to individuals, and the qi is observed as peaceful and clear. It is not like the warmth of midday, nor the coolness of midnight. Ying (nutritive) and Wei (defensive) qi converge at the pulse opening, and qi color appears at the Mingtang (nose tip). All manifestations are revealed, nothing is hidden. The meridians are uniform, and following the law truly enables handling changes; the scope is broad and far-reaching, maintaining balance serves as the norm.

Therefore, one observes the cause, views the method. One may rectify the root to clarify the source, or understand one thing through another. More cold than heat analyzes the fullness or emptiness of the zang and fu organs; heavier in the evening and lighter in the morning analyzes the exterior and interior of yin and yang. Thus, observing human conditions and the sundial, acting when appropriate, stopping when appropriate, even if diagnosing flexibly without rigid adherence to canonical norms. However, extending by analogy cannot exceed this core principle.

When the golden crow (sun) returns its light and the jade rabbit (moon) ascends its essence, diseases advance or retreat according to time, and qi circulates with the sun. There are regular pulses and time-specific pulses, normal voices and altered voices. If diagnosis violates the day-night rhythm, treatment will fail to grasp the priority of severity. Consequently, the methods of inspection, auscultation/olfaction, inquiry, and palpation lose their correctness, and the techniques of tonification, sedation, welcoming, and following lose their balance. Therefore, the Sages composed the *Neijing*, clarifying diagnosis at dawn, integrating the four diagnostic methods for simultaneous observation, and consulting the three powers (heaven, earth, humanity). Acting with purpose and holding fast to principles, they cultivated medicine throughout the world; being impartial and unbiased, they coordinated the threads of timely harmony. Thus, their virtue surpassed Fuxi and Shennong, their merit reached the heavens, deserving songs of praise from all seas and brilliance over millennia. Otherwise, how could they define the scope of medicine, participate in the transformation of life, and assist the creative forces?