《移精变气论》曰∶变化相移，以观其妙，以知其要，故欲知其要，则色脉是矣。
（言所以知四时五行之气，变化相移之要妙者何？以色脉故也。）色以应日，脉以应月，常求其要，则
其要也。（言脉应月色应日者，占候之期准也，常求色脉之差忒，则是平人之诊要也。）粗工凶凶以为可
攻，故病未已，新病复起，（谓粗工不料事宜，非病妄治，则其害反增矣。）治之要极，无失色脉，用
之不惑，治之大则。（惑，谓惑乱。则，谓法则也。言色脉之应，昭然不欺，但顺用而不乱纪纲，则治病极
当之大法也。）得神者昌，失神者亡。（此详言治法，以色脉为要之极，而其要之一，唯在于得神而已。神者，
病者之神气也。）
《汤液醪醴论》曰∶精神不进，志意不治，故病不可愈。（动离于道，耗散天真故耳。）精
坏神去，荣卫不可复收，何者？嗜欲无穷，而忧患不止，精神弛坏，荣泣卫除，故神
去之而病不愈也。（精神者，生之源；荣卫者，气之主。气主不辅，生源复消，神不内居，病何能愈！）
其有不从毫毛生，而五脏阳以竭也。津液充郭，其魄独居，孤精于内，气耗于外，
形不可与衣相保，此四极急而动中，是气拒于内，而形施于外，治之奈何？（不从毫毛，
言生于内也。阴气内盛，阳气竭绝，不得入于腹中，故言五脏阳以竭也。津液者，水也。充，满也。郭，皮也。
阴于中，水气胀满，上攻于肺，肺气孤危，鼻者，肺神，肾为水害，子不救母，故云其魄独居也。夫阴精损
削于内，阳气耗减于外，则三焦闭溢，水道不通，水满皮肤，身体痞肿，故云形不可与衣相保也。凡此之类，皆
四肢脉数急而内鼓动于脉中也。肺动者，谓气急而咳也。言如是者，皆水气格拒于腹膜之内，而浮肿施张于身形
之外，欲穷标本，其可得乎？四极言四末，则四肢也。）
平治于权衡，去宛陈 ，是以微动四极，温衣缪刺其处，以复其形。开鬼门，洁
净腑，精以时服，五阳已布，疏涤五脏，故精自生，形自盛，骨肉相保，巨气乃平。（平
治权衡，察脉之轻重浮沉，宛积也。陈 ，陈草也。邪气之在人身，犹草 之陈积，五阳五脏，皆有阳气。巨
气，大气也，正气也。脉浮在表宜汗，沉在里宜泄，如去宛积之陈草，又微动四肢以导引入，温暖其衣以流通
之，缪刺其处以复其形体，盖经脉满则络脉溢，缪刺之以调其经脉，开鬼门以发其汗，洁净腑以利其水，使五
脏之精，渐以时复，五脏之阳，渐以宣布，疏涤五脏，邪
气去而精自生，形自盛，骨肉相保，巨气乃平。）
The *Yi Jing Bian Qi Lun* (Treatise on Shifting Essence and Transforming Qi) states: Observe the mutual shifting of changes to perceive their subtleties, and thereby know their essentials. Therefore, if one wishes to know the essentials, color and pulse are the keys. (This explains that the reason one can know the subtle essentials of the shifting changes of the Qi of the four seasons and five elements is due to color and pulse.) Color corresponds to the sun, and pulse corresponds to the moon. Frequently seeking their essentials constitutes their essence. (This explains that pulse corresponding to the moon and color corresponding to the sun refers to the standard timing for observation and prediction. Frequently seeking the discrepancies in color and pulse constitutes the essential diagnostic method for healthy individuals.) Crude practitioners act recklessly, believing that aggressive treatment is appropriate; thus, the original disease does not resolve, and new diseases arise. (This means that crude practitioners fail to assess the appropriateness of the condition and treat non-excess patterns aggressively, thereby increasing the harm.) The ultimate principle of treatment lies not in losing sight of color and pulse; using them without confusion constitutes the great rule of treatment. ("Confusion" refers to being bewildered or disordered. "Rule" refers to principles or laws. This means that the correspondence of color and pulse is clear and unerring; as long as one follows them without disrupting the guidelines, it constitutes the most appropriate major law for treating diseases.) Those who possess Shen (Spirit) flourish; those who lose Shen perish. (This elaborates on treatment methods, emphasizing that while color and pulse are the ultimate essentials, the single most important aspect lies in "possessing Shen." "Shen" refers to the patient's vital spirit and qi.)
The *Tang Ye Lao Li Lun* (Treatise on Decoctions and Fermented Liquids) states: If Jing (Essence) and Shen do not advance, and Zhi Yi (Will and Intent) are not regulated, then the disease cannot be cured. (This occurs because movement deviates from the Dao, dissipating Tian Zhen [innate true qi].) When Jing is damaged and Shen departs, Ying (Nutritive Qi) and Wei (Defensive Qi) cannot be recovered. Why? Because desires are endless, and worries and anxieties are unceasing, leading to the弛缓 (laxity and decay) of Jing Shen, the stagnation of Ying blood, and the dissipation of Wei Qi. Thus, Shen departs, and the disease does not heal. (Jing and Shen are the source of life; Ying and Wei are the masters of Qi. If the master of Qi fails to assist, the source of life diminishes again. If Shen does not reside within, how can the disease heal?) Some diseases do not originate from the hair and skin but result from the exhaustion of Yang Qi in the Five Zang organs. Jin Ye (Body Fluids) fill the body cavity (Guo), leaving only Po (Corporeal Soul) alone. Gu Jing (Lonely Essence) remains inside, while Qi is exhausted outside. The form becomes so emaciated that clothes no longer fit. This is characterized by urgency in the Four Extremities and internal agitation, indicating Qi rejection within and physical swelling manifesting externally. How should this be treated? ("Not from hair and skin" means originating internally. Yin Qi is excessive internally, and Yang Qi is exhausted, unable to enter the abdomen; hence, it is said that the Yang Qi of the Five Zang organs is exhausted. Jin Ye refers to water. "Chong" means full. "Guo" refers to the skin/body cavity. Yin pathogen in the middle causes water Qi distension, attacking upward to the Lung, making Lung Qi precarious. The nose is the orifice of the Lung Spirit; Kidney governs Water and causes harm. As the child fails to save the mother, it is said that only Po remains alone. Yin Essence is depleted internally, and Yang Qi is consumed externally, causing the San Jiao (Triple Burner) to close and overflow, with water passages blocked. Water fills the skin, causing bodily bloating and swelling; hence, it is said that the form is too emaciated for clothes to fit. In all such cases, the pulses in the four extremities are rapid and urgent, beating internally within the vessels. Lung movement refers to急促 (rapid) breathing and coughing. It means that in such cases, Water Qi is rejected within the peritoneum, while edema manifests externally on the body shape. Can one thoroughly investigate the root and branch? "Four Extremities" refers to the four ends, i.e., the limbs.)
Treatment involves balancing through weighing (Ping Zhi Yu Quan Heng), removing accumulated stagnation (Qu Wan Chen). Therefore, slightly move the four extremities, wear warm clothing, and apply Miu Ci (Diagonal Needling) at specific sites to restore the form. Open the Ghost Gates (Gui Men, i.e., sweat pores), cleanse the Fu Organs (Jie Jing Fu), allow Jing to function regularly, distribute the Yang Qi of the Five Zang organs, and dredge and cleanse the Five Zang organs. Consequently, Jing generates itself, the form becomes robust, bones and flesh protect each other, and Ju Qi (Great Qi, i.e., Zheng Qi/Upright Qi) becomes balanced. ("Ping Zhi Quan Heng" refers to examining the weight, floating, and sinking of the pulse. "Wan Chen" refers to long-standing accumulation. "Chen Cuo" refers to old grass. Pathogenic Qi in the human body is like accumulated old grass. The Five Zang organs all possess Yang Qi. Ju Qi is Great Qi, which is Zheng Qi. If the pulse is floating at the exterior, sweating is indicated; if sinking at the interior, purgation is indicated. Just as one removes old grass, one slightly moves the four limbs to guide Qi inward, wears warm clothing to promote circulation, and uses Miu Ci to regulate the meridians. Opening Gui Men induces sweating; cleansing Fu organs promotes urination. This allows the Jing of the Five Zang organs to gradually recover in time, and the Yang Qi of the Five Zang organs to gradually disseminate. By dredging and cleansing the Five Zang organs, pathogenic Qi is removed, Jing generates itself, the form becomes robust, bones and flesh protect each other, and Ju Qi becomes balanced.)