诸本傅作传。当改。又无篇字。
弗着于方 礼记、中庸。布在方策。注。方、板也。策、简也。
夫惟顺而已矣 张云。顺之为用最是。医家肯紧言不顺则道不行。志不顺则功不成。其有必不
可顺者。亦未有不因顺以相成也。呜呼。能卷舒于顺不顺之间者。非通变之士。有未足以与道也。
入国问俗（止）问所便 张云。礼曰。入国问禁。而此云问俗者。以五方风寒有殊。崇尚有异。圣人
必因其所宜而为之治。故不曰禁而曰俗也。讳者忌也。人情有好恶之偏。词色有嫌疑之避。犯之者取憎。取憎
则不相合。故入家当问讳。
礼者仪文也。交接有体。进止有度。失之者取轻。取轻则道不重。故上堂当问礼。便者相宜也。有居处之宜否。
有动静之宜否。有阴阳之宜否。有寒热之宜否。有情性之宜否。有味气之宜否。临病患而失其宜。施治必相左
矣。故必问病患之所便。是皆取顺之道也。简案、郑注曲礼云。禁谓政教。俗谓常所行与所恶也。
便寒 便热。张云。凡热在中则治便于寒。寒在中则治便于热。是皆所以顺病情也。
悬心 张云。胃火上炎。心血被烁而悬悬不宁也。
脐以上皮热（止）如糜 楼氏纲目作脐以下。似是。张云。脐以上者胃与小肠之分也。故脐以上皮热
者。肠中亦热也。出黄如糜者。以胃中湿热之气。传于小肠所致也。糜、腐烂也。上二节皆热证便寒之类。楼
氏云。胃居脐上。故胃热则脐以上热。肠居脐下。故肠热则脐以下热。如肝胆居胁。肝胆热则当胁亦热。肺居
胸背。肺热则当胸背亦热。肾居腰。肾热则当腰亦热。可类推也。
脐以下（止）飧泄 张云。脐以下皮寒者。以肠胃中寒也。胃中寒则不能运化而为腹胀。肠中寒则阴
气留滞。不能泌别清浊而为肠鸣。飧泄、是皆寒证便热之类。
胃中寒（止）小腹痛胀 张云。上文言腹中寒者泄。而此言肠中热者泄。所以有热泄寒泄之不同。而
热泄谓之肠垢。寒泄谓之骛溏也。胃中热则善消谷。故疾饥。肠中寒则阴气聚结不行。故小腹切痛而胀。上二
节皆当因其寒热。而随所宜以调之者也。马。疾饥之疾。释为速。
胃欲寒饮（止）治之何先 张云。胃中热者欲寒饮。肠中寒者欲热饮。缓急之治。当有先后。而喜恶
之欲。难于两从。且以贵人多任性。此顺之所以难。而治之当有法也。从、纵
同。马志本从作纵。后汉郭玉论。贵之有四难云。自用意而不任臣。一难也。将身不谨。二难也。骨节不强。
不能使药。三难也。好逸恶劳。四难也。乃与本节之言符矣。
春夏先治其标（止）后治其标 马云。春夏阳气在外。病亦在外。故先治其后病之标。而后治其先病之
本。秋冬阳气在内。病亦在内。故先治其先病之本。而后治其后病之标。此治之者必有所先。不得以顺其志。
而可舍法以徇之也。张云。一曰春夏发生。宜先养气以治标。秋冬收藏。宜先固精以治本。亦通。
便其相逆者奈何 张云。谓于不可顺之中。而复有不得不委曲。以便其情者也。
凄怆 张云。寒甚凄凉之貌。
灼灼 说文。灼、炙也。
沧沧 张云。沧、寒也。简案、此本于说文。逸周书云。天地之道有沧热。
寒温中适（止）不致邪僻也 张云。适、当也。寒热适其中和。则元气得以执持。邪僻无由而致。是
即用顺之道也。僻、不正之谓。
本藏以身形（止）而后答乎 张云。本藏即前本经篇名。扪、摸也。循、摩也。言王公之尊贵。谁可
得而摩摸。将何所据而相答也。马志。 、作 。非。
非面部之阅也 马云。非比面部易阅。
巨肩陷咽喉见其外 甲乙。喉、作候。其、作于。马张。凡巨肩陷咽者。肺之小大高下坚脆偏正可
候矣。大义见本藏篇。余仿此。
骨 张作骷骨。马云。 、音括。心为脏腑之主。而气之升降。其道在于缺盆。即其 KT 之骨
端。曰 骨者。
有于以形于外。则可以验 KT 。而知其心之坚脆小大高下偏正矣。张云。骷、广雅曰HT 。KT 也。HT KT 、
即膝骨之名。HT KT 、蔽心之骨。亦名鸠尾。观乎此而心之小大高下坚脆偏正可知矣。简案、玉篇。HT 、骨端
也。张改骷。未详孰是。
脾者主为卫 甲乙。卫、作胃。注。九虚、太素。作卫。张云。卫者脏腑之护卫也。五癃津液别篇亦
曰。脾为之卫。脾为仓廪之官。职在转输。故曰使之迎粮。谓察其饮食及唇舌之善恶。别脾之吉凶可知也。
广骸 甲乙注。骸、太素作KT 。（集韵KT 脊肉也）张云。骸、骸骨也。广骸者。言骨骼之大。又
胫骨曰骸。音鞋。简案、庄子遥逍游百骸九窍。又德充符。直寓六骸。疏、手足首身。
鼻隧 集韵。隧、与邃同。深远也。
目下裹大（止）脏安且良矣 甲乙。果、作裹。张云。果、裹同。目下囊裹也。横、刚强也。在外、掀露
也。约、固密也。脏居于中。形见于外。故举身面之外状。而可以候内之六腑。然或身或面。又必上中下三停
相等。庶脏腑相安而得其善矣。前本藏篇。以五脏之皮脉肉爪骨而候六腑。其义与此稍异。所当互求。简案、
马以四时气篇。三焦约注之非也。五色篇曰。面王以上者。小肠也。面王以下者。膀胱也。即知鼻柱中央。即
下焦之处也。又知六腑之三焦。正指下焦也。麻衣相法云。三停平等。一生衣禄无亏。注。自发际至印堂为上
停。山根至准头为中停。人中至地阁为下停。此面上之三停也。头腰足为身上三停也。古云。面上三停额鼻阁。
身上三停足头腰。乃知相家三停之说。原于本节。及骨度篇君子三折之义。
All versions write "Fu" (transmit) as "Zhuan" (biography), which should be corrected. Furthermore, the character "Pian" (chapter) is missing.
Not recorded in Fangce (bamboo slips and wooden tablets). From *Book of Rites: Doctrine of the Mean*: "Spread out on Fangce." The commentary states: Fang refers to wooden boards; Ce refers to bamboo slips.
It is only about following/adapting. Zhang Yun says: The use of following/adapting is most important. If physicians earnestly explain that if one does not follow/adapt, the Way cannot be practiced, and if one's will is not followed/adapted, success cannot be achieved, then even in cases where there are things that must not be followed/adapted, none are not accomplished through mutual adaptation with following/adapting. Alas! Those who can roll up or unroll (flexibly adapt) between following/adapting and not following/adapting, if they are not scholars versed in change, are not worthy of discussing the Dao (Way/Principles) with them.
Entering a state, ask about customs (until) asking about what is suitable. Zhang Yun says: The *Book of Rites* says, "Entering a state, ask about prohibitions." But here it says ask about customs, because the wind and cold of the five directions differ, and preferences vary. The Sage certainly treats according to what is appropriate for each place. Therefore, it does not say prohibitions but customs. Hui (taboo) means taboo. Human emotions have biases in likes and dislikes, and words and expressions have evasions of suspicion. Offending them causes hatred; causing hatred leads to incompatibility. Therefore, entering a home, one must ask about taboos.
Li (Ritual/Propriety) refers to ceremonial norms. Interactions require decorum, advances and retreats require measure. Losing decorum leads to being slighted; being slighted means the Dao (Way/Principles) is not respected. Therefore, ascending the hall, one must ask about rituals. Bian (suitable/convenient) means appropriate. There is whether dwelling is appropriate, movement and stillness are appropriate, Yin and Yang are appropriate, cold and heat are appropriate, temperament is appropriate, and taste and odor are appropriate. Facing a patient and losing appropriateness, treatment will inevitably conflict. Therefore, one must ask what the patient finds suitable. These are all ways of taking the path of following/adapting. Jian An: Zheng Xuan's commentary on *Qu Li* says: Jin (prohibitions) refer to political teachings; Su (customs) refer to what is commonly done and what is disliked.
Preferring cold. Preferring heat. Zhang Yun says: Whenever heat is in the middle jiao, treatment is more convenient with cold [medicines]; when cold is in the middle jiao, treatment is more convenient with heat [medicines]. These are all to follow/adapt the condition of the disease.
Heart hanging anxiously. Zhang Yun says: Stomach fire flares upward, scorching heart blood, causing the heart to hang anxiously and restlessly.
Skin above the umbilicus is hot (until) like millet porridge/mush. Lou Shi's *Gangmu* writes "below the umbilicus," which seems correct. Zhang Yun says: Above the umbilicus is the region of the stomach and small intestine. Therefore, if the skin above the umbilicus is hot, the intestines are also hot. Discharging yellow stool like mush is caused by damp-heat qi in the stomach transmitting to the small intestine. Mi (mush) means rotten/decayed. The previous two sections are types of heat syndromes preferring cold. Lou Shi says: The stomach is located above the umbilicus, so stomach heat causes heat above the umbilicus; the intestines are located below the umbilicus, so intestinal heat causes heat below the umbilicus. For example, the liver and gallbladder are located in the hypochondrium; liver/gallbladder heat causes heat in the hypochondrium; the lungs are located in the chest and back; lung heat causes heat in the chest and back; the kidneys are located in the waist; kidney heat causes heat in the waist. This can be inferred analogously.
Below the umbilicus (until) undigested diarrhea. Zhang Yun says: Skin below the umbilicus is cold due to cold in the stomach and intestines. Cold in the stomach prevents transformation and transportation, leading to abdominal distension; cold in the intestines causes Yin qi to stagnate, preventing the separation of clear and turbid substances, leading to borborygmus and undigested diarrhea. These are all types of cold syndromes preferring heat.
Cold in the stomach (until) lower abdominal pain and distension. Zhang Yun says: The text above says diarrhea from cold in the abdomen, while this says diarrhea from heat in the intestines. Thus, there are differences between heat diarrhea and cold diarrhea. Heat diarrhea is called chang gou (intestinal filth); cold diarrhea is called wu tang (watery stool). Heat in the stomach promotes digestion of grains, leading to rapid hunger. Cold in the intestines causes Yin qi to gather and fail to move, leading to severe lower abdominal pain and distension. The previous two sections should be regulated according to their cold or heat, adapting to what is suitable. Ma Shi notes: The "Ji" (rapid) in "Ji Ji" (rapid hunger) is explained as "Su" (fast).
The stomach desires cold drinks (until) Who comes first in treatment? Zhang Yun says: Those with heat in the stomach desire cold drinks; those with cold in the intestines desire hot drinks. Treatment for urgency and slackness should have a sequence, but desires based on preference and aversion are difficult to satisfy simultaneously. Moreover, nobles often act willfully; this is why following/adapting is difficult, and treatment must have methods. Cong (follow) is synonymous with Zong (indulge). Ma Shi's version writes "Cong" as "Zong". In the *Biography of Guo Yu* in the *Book of Later Han*, it discusses the "Four Difficulties of the Noble": Being self-opinionated and not relying on ministers is the first difficulty; failing to guard oneself is the second difficulty; having weak joints unable to respond to medicine is the third difficulty; loving ease and hating labor is the fourth difficulty. This matches the words in this section.
In spring and summer, treat the branch first (until) then treat the branch. Ma Shi says: In spring and summer, Yang Qi is outside, and the disease is also outside. Therefore, treat the branch of the later-onset disease first, and then treat the root of the earlier-onset disease. In autumn and winter, Yang Qi is inside, and the disease is also inside. Therefore, treat the root of the earlier-onset disease first, and then treat the branch of the later-onset disease. This requires the practitioner to have a priority, and one cannot abandon the method just to accommodate the patient's wishes. Zhang Jingyue says: One, in spring and summer when growth occurs, it is appropriate to first nourish Qi to treat the branch; in autumn and winter when storage occurs, it is appropriate to first consolidate Essence to treat the root. This is also valid.
What to do when circumstances are contrary? Zhang Yun says: It refers to situations where, amidst things that cannot be followed/adapted, there are instances requiring tactful accommodation to align with the patient's emotional state.
Qichuang (desolate/chilling). Zhang Yun says: A very cold and desolate appearance.
Zhuozhuo (burning/scorching). *Shuowen Jiezi*: Zhuo means roasting/grilling.
Cangcang (chilly/cold). Zhang Yun says: Cang means cold. Jian An: This originates from *Shuowen Jiezi*; *Yi Zhou Shu* says: The way of Heaven and Earth has Cang (cold) and Re (heat).
Cold and warmth are moderate (until) without inducing deviant diseases. Zhang Yun says: Shi (appropriate/moderate) means proper. When cold and heat are moderate, Yuan Qi (Original Qi) can be maintained, and deviant diseases have no way to arise. This is the application of the path of following/adapting. Pi (deviant) means improper.
*Ben Cang* (Root Viscera) uses body shape (until) then how to answer? Zhang Yun says: *Ben Cang* refers to the chapter name in the preceding *Jing* (Classic). Men (touch) means to feel; Xun (stroke) means to rub. It means that due to the high status of kings and dukes, who can touch them? On what basis can one answer? Ma Shi's note suggests the character form is incorrect, not as written.
It is not observable merely from the face. Ma Shi says: It is not as easy to observe as the face.
Shoulders are large, throat is sunken and visible externally. *Jia Yi Jing* writes "Hou" (throat) as "Hou" (wait/sign), and "Qi" (its) as "Yu" (on). Ma Shi and Zhang Jingyue say: For those with large shoulders and sunken throats, the size, height, firmness, fragility, and symmetry of the Lungs can be observed. The main meaning is seen in the *Ben Cang* chapter; others follow this pattern.
Kua bone (Hip bone). Zhang Jingyue writes "Ku Gu" (skull bone?). Ma Shi says: Pronounced Kuo. The Heart is the master of the viscera, and the pathway of Qi ascent and descent lies in Quepen (Clavicular fossa), specifically at the end of the Kua bone. The bone named Kua bone manifests externally, allowing verification of the Kua bone to know the firmness, fragility, size, height, and symmetry of the Heart. Zhang Jingyue says: Ku, according to *Guangya*, is Kua. Kua is the name of the knee bone. Kua is the bone covering the heart, also named Jiwei (Jade Finial). Observing this reveals the size, height, firmness, fragility, and symmetry of the Heart. Jian An: *Yupian*: Kua means bone end. Zhang Jingyue changed it to "Ku"; it is unclear which is correct.
The Spleen serves as the Guard. *Jia Yi Jing* writes "Wei" (Guard) as "Wei" (Stomach). Commentary: *Jiu Xu* and *Tai Su* write "Wei" (Guard). Zhang Jingyue says: Wei (Guard) is the protector of the viscera. The chapter *Wu Long Jin Ye Bie* also says: The Spleen acts as its guard. The Spleen is the official of the granary, responsible for transportation and distribution, hence it is said "to make it welcome grain," meaning observing diet and the condition of lips and tongue to distinguish the auspicious or inauspicious state of the Spleen.
Broad Hai bones (Hip/Leg bones). *Jia Yi Jing* commentary: Hai, *Tai Su* writes "Pang" (fleshy part of thigh/back). (*Jiyun*: Pang refers to back flesh). Zhang Jingyue says: Hai refers to skeletal bones. Guang Hai means broad skeleton. Also, the tibia is called Hai, pronounced Xie. Jian An: *Zhuangzi: Xiaoyaoyou* mentions "Bai Hai Jiu Qiao" (hundred bones and nine apertures); *De Chong Fu* mentions "Zhi Yu Liu Hai" (directly lodging in six bones). Commentary: Hands, feet, head, body.
Nasal Tunnel (Deep nasal passage). *Jiyun*: Sui is identical to Sui (deep/profound).
Lower eyelids are puffy/swollen (until) viscera are peaceful and healthy. *Jia Yi Jing* writes "Guo" as "Guo" (wrap/pouch). Zhang Jingyue says: Guo and Guo are the same. Lower eyelid pouch. Heng means strong/stiff. Zai Wai means exposed. Yue means tight/firm. Viscera reside inside, forms manifest outside. Therefore, observing external features of the body and face allows observing the internal Six Fu Organs. However, whether body or face, the Upper, Middle, and Lower Thirds must be equal, so that viscera remain harmonious and achieve goodness. The previous *Ben Cang* chapter observes the Six Fu Organs using the skin, vessels, flesh, nails, and bones of the Five Zang Organs; its meaning differs slightly from this, so they should be cross-referenced. Jian An: Ma Shi's interpretation of Sanjiao Yue in *Si Shi Qi* chapter is incorrect. *Se Cai* chapter says: Above the Face King (tip of nose) is Small Intestine; below the Face King is Bladder. Thus, the center of the nasal column is the location of the Lower Jiao. Also, the Sanjiao of the Six Fu Organs refers precisely to the Lower Jiao. Mayi Physiognomy says: Equal three thirds ensure no lack of clothing and salary in life. Commentary: From hairline to Yintang is the Upper Third; from Shangen to Zhuntou is the Middle Third; from Renzhong to Di Ge is the Lower Third. These are the facial three thirds. Head, waist, and feet constitute the bodily three thirds. Ancient saying: Facial three thirds forehead-nose-chin; Bodily three thirds feet-head-waist. Thus, knowing that the physiognomists' concept of three thirds originates from this section and the meaning of the Gentleman's Three Folds in the *Gu Du* chapter.