吴云。移易精神。变化脏气。如悲胜怒。恐胜喜。怒胜思。喜胜悲。思胜恐。导引营卫。皆其事也。高
云。导引之谓移。振作之谓变。简按当从王注。
祝由 熊音。祝。去声。音咒。马云。郑澹泉吾学编。述我朝制云。太医院使。掌医疗之法。院判
为之贰。凡医术十三科。曰大方脉。曰小方脉。曰妇人。曰疮疾。曰针灸。曰眼。曰口齿。曰接骨。曰伤寒。
曰咽喉。曰金镞。曰按摩。曰祝由。按摩。以消息导引之法。除人八疾。祝由。以祝禁 除邪鬼之为厉者。二
科今无传。愚今考巢氏病源。各病皆有按摩之法。三国志。孙策时于吉言知祝由法。今民间亦有之。张云。祝。
咒同。由。病所从生也。故曰祝由。志云。对神之辞曰祝。由。从也。言通祝于神明。病从而可愈已。简按王
注。祝说病由。盖亦取义于祝说于神明也。书无逸疏。以言告神谓之祝。请神加殃谓之诅。或作咒。灵贼风篇
云。先巫者。因知百病之胜。先知其病之所从生者。可祝而已也。说苑云。上古之为医者。曰苗父。苗父之为
医也。以菅为席。以刍为狗。北面而祝。发十言耳。请扶而来。舆而来者。皆
平复如故。隋唐有咒禁博士。咒禁师。（详见六典。）千金翼。载禁咒诸法。圣济总录云。符禁。乃祝由之法。
然上古治病。祝由而已。以其病微浅。故其法甚略。后世病者滋蔓。而所感既深。符印祝诅。兼取并用。禳却
厌胜。而不可以已。要之精神之至。与天地流通。惟能以我齐明。妙于移变。是乃去邪辅正之道也。据以上数
说。其为祝诅病由之义可知也。而元陈栎着素问祝由辨云。书泰誓篇曰。祝降时丧。孔氏注。祝。断也。今以
祝训断。谓但断绝其受病之由。正与上文移精变气相照应。转移自己之精神。变改其所感受阴阳风雨晦明之六
气。而断绝其受病之由。则其病自已。如病由于寒。则断其寒而暖之。病由于热。则断其热而凉之。祝断其由。
如所谓拔其本塞其源。意义岂不显然明白乎。祷祈祝诅。自是素问之大禁。如曰拘于鬼神者。不可与言至德。
亦是无知者之所为。岂医家事耶。此说似有理而却非。实儒者之见耳。（陈辨。见新安文献志三十五卷。）
内无眷慕之累 高云。眷慕。眷恋思慕也。
外无伸官之形 吴云。伸官。求进于官也。张云。伸。屈伸之情。官。利名之累。高云。引伸五官。
以为恭敬也。简按吴注近是。
今之世不然 宋本。今上有当字。志本高本同。
决嫌疑 曲礼云。夫礼者。所以定亲疏决嫌疑。
僦贷季 王六节藏象注。引八素经序云。天师对黄帝曰。我于僦贷季理色脉。已三世矣。罗泌路史云。
神农立方书。乃命僦贷季理色脉。对察和剂。以利天下。
色以应日脉以应月 张云。色分五行。而明晦是其变。日有十干。而阴晴是其变。故色以应日。脉有
十二经。而虚实是其变。月有十二建。而盈缩是其变。故脉以应月。
常求其要则其要也 张云。常求色脉之要。则明如日月。而得其变化之要矣。高云。色主气。为阳。
故色以应日。脉主血。为阴。故脉以应月。以阴阳之常。求其色脉之要。则得其大要也。
草苏草 之枝本末为助 马云。苏者。叶也。 者。根也。枝者。茎也。 为本。枝叶为末。即后世
之煎剂也。张同。志云。苏。茎也。 。根也。草苏之枝。茎之旁枝也。草 之枝。根之旁根也。盖以苏 为
本。而旁枝为末也。简按方言。苏。草芥也。江淮南楚之间曰苏。自关而西。或曰草。或曰芥。陆氏释文云。
苏。草也。考声云。 。草茎也。方言。东齐谓根曰 。说文。草根也。通雅云。紫者曰紫苏。荏曰白苏。水
苏曰鸡苏。荆曰假苏。积雪草曰海苏。石香薷曰石苏。苏亦辛草之总名。今详经文。马注似允当。而王注苏字
下句。释苏为煎。未见所据。
不知日月 张云。王注即以日月为解。然本篇所言者。原在色脉。故不知色脉。则心无参伍之妙。诊
无表里之明。色脉不合者。孰当舍证以从脉。缓急相碍者。孰当先此而后彼。理趣不明。其妄孰甚。此色脉之
参合不可少。故云日月也。
不审逆从 张云。有气色之逆从。（见玉版要论。）有四时脉急之逆从。（出平人气象论。玉机真
脏论。）有脉证之逆从。（同上。）
凶凶 张云。好自用而孟浪也。简按左传僖二十八年。曹人凶惧。杜云。凶凶。恐惧声。汉书翟方
进传。群下凶凶。
用之不惑 张云。察病之要道。在深明色脉之精微。而不至惑乱。简按极脉惑则得国。并押韵。
逆从到行 马云。到。当作倒。张云。到。倒同。
去故就新乃得真人 吴云。去故。去其故日之邪。就新。
养其新生之气。即移精变气之事也。如此。是得上古真人之道。张云。此戒人以进德修业。无蹈暮世之辙。而
因循自弃也。去故者。去其旧习之陋。就新者。进其日新之功。新而又新。则圣贤可以学至。而得真人之道矣。
简按张注与王意略同。似稳帖。新人亦押韵。
者因得之 张云。一者。本也。因者。所因也。得其所因。又何所而不得哉。志聪云。因其情意。而
得之也。简按下文云。数问其情。以从其意。王注似有所据。
得神者昌失神者亡 高云。一似闭户塞牖。其心专系之病者。数问其病情。以从其志意。情意之中。
神所居也。有病而得神则生。失神则死。故得神者昌。失神者亡。审察其神。则得其因。得其因则得其要矣。
马云。天年篇云。失神者死。得神者生。师传篇云。帝曰。守一勿失。岐伯曰。生神之理。与此义同。简按昌
亡押韵。灵终始篇。敬之者昌。慢之者亡。吕览古乐篇。贤者以昌。不肖者亡。
Wu Yun: Transferring and changing the spirit (Shen, 神), and altering the Qi of the Zang organs. For example, sorrow overcomes anger, fear overcomes joy, anger overcomes rumination (Si, 思), joy overcomes sorrow, and rumination overcomes fear; also, Dao Yin (Guiding and Pulling exercises) to regulate Ying and Wei Qi (Defensive and Nutritive Qi). All these are matters of this kind.
Wu stated: By transferring and altering spiritual emotions, one can regulate the Qi of the internal organs. For instance, sorrow can overcome anger, fear can overcome joy, anger can overcome excessive thinking, joy can overcome sorrow, and thinking can overcome fear. Additionally, Dao Yin (a system of therapeutic exercises involving stretching and breathing) is used to harmonize Ying and Wei Qi. These all belong to such methods.
Gao Yun: "Dao Yin" is called "Yi" (Transfer/Movement). "Zhen Zuo" (Stirring up/Activating) is called "Bian" (Change). Upon review, Wang Bing's commentary should be followed.
Gao stated: "Dao Yin" refers to "Yi" (transfer/movement), and "Zhen Zuo" (activation/stimulation) refers to "Bian" (change). After examination, I believe Wang Bing's annotation is correct.
Zhu You (Divination for Healing): Pronounced by Xiong. "Zhu" is pronounced with the departing tone, sounding like "Zhou" (Curse/Spell). Ma said: Zheng Danquan in *Wu Xue Bian* describes our dynasty's system: The Director of the Imperial Medical Bureau is in charge of medical laws, and the Vice-Director assists him. There are thirteen branches of medicine: Da Fang Mai (Internal Medicine), Xiao Fang Mai (Pediatrics), Fu Ren (Gynecology), Chuang Ji (Dermatology/Surgery), Zhen Jiu (Acupuncture and Moxibustion), Yan (Ophthalmology), Kou Chi (Stomatology/Dentistry), Jie Gu (Orthopedics/Traumatology), Shang Han (Cold Damage Diseases), Yan Hou (Otolaryngology), Jin Zu (Trauma/Arrow wounds), An Mo (Massage), and Zhu You (Divination for Healing). An Mo uses methods of regulating breath and guiding Qi to eliminate eight types of human diseases. Zhu You uses incantations and prohibitions to dispel evil spirits causing afflictions. These two branches are no longer transmitted today. I have now examined Chao Yuanfang's *Zhu Bing Yuan Hou Lun*, which states that massage methods apply to various diseases. *Records of the Three Kingdoms* mentions that Yu Ji during Sun Ce's time knew the method of Zhu You, which still exists among the common people today. Zhang said: "Zhu" is the same as "Zhou" (Incantation). "You" refers to the origin from which the disease arises. Hence it is called "Zhu You". *Zhi* book says: Words spoken to deities are called "Zhu". "You" means following/compliance. It means communicating prayers to the divine spirits, so that the illness may follow and heal. Upon reviewing Wang Bing's note, "Zhu Shuo Bing You" (Praying and explaining the origin of the disease) likely derives its meaning from praying to the divine spirits. The commentary on *Shang Shu Wu Yi* states: Informing the gods with words is called "Zhu"; asking the gods to bring disaster is called "Zu" (Curse), sometimes written as "Zhou". *Ling Shu · Zei Feng* chapter says: Ancient shamans, therefore knowing the overcoming nature of hundred diseases, first knowing the source from which the disease arises, can cure it by Zhu. *Shuo Yuan* says: In ancient times, the healer was named Miao Fu. When Miao Fu practiced medicine, he used sedge mats and straw dogs as offerings, faced north, and prayed, uttering only ten words. Those who came supported by others or carried on carts would all recover as before. The Sui and Tang dynasties had Doctors of Incantation Prohibition and Masters of Incantation Prohibition (see *Tang Liu Dian*). *Qian Jin Yi Fang* records various methods of prohibition and incantation. *Sheng Ji Zong Lu* says: Talismanic prohibitions are the method of Zhu You. However, in ancient times, treating diseases relied solely on Zhu You. Because diseases were mild and superficial, the method was very simple. Later generations saw diseases spreading and infections becoming deep; talismans, seals, prayers, and curses were used together. Exorcisms and suppressions could not stop. Essentially, the utmost spirit communicates with heaven and earth. Only by maintaining one's own purity and clarity, skillfully applying transfer and change, can one remove evil and assist righteousness. Based on the above several explanations, the meaning of using incantations to cut off the origin of disease is clear. However, Chen Li of the Yuan Dynasty wrote *Su Wen Zhu You Bian* stating: *Shang Shu Tai Shi* chapter says: "Zhu brings down this disaster." Kong's commentary notes: "Zhu" means to cut off/sever. Now interpreting "Zhu" as cutting off means merely severing the cause of receiving the disease, which corresponds exactly with the preceding text "Yi Jing Bian Qi" (Transferring Spirit and Changing Qi). Transferring one's own spirit, changing the six Qi (Yin, Yang, Wind, Rain, Obscurity, Brightness) one has received, and severing the cause of receiving the disease, then the disease will heal itself. If the disease is due to cold, sever the cold and warm it; if due to heat, sever the heat and cool it. Zhu severs the cause, like "pulling out the root and blocking the source," how could the meaning not be obvious and clear? Prayers and incantations are indeed a major taboo in *Su Wen*. As it says, "One who is bound by ghosts and spirits cannot be told of the highest virtue," this is also the act of the ignorant. How can this be a matter for physicians? This argument seems reasonable but is actually incorrect; it is truly the view of Confucian scholars. (Chen's refutation is seen in *Xin'an Wenxian Zhi*, Vol. 35.)
Nei Wu Juan Mu Zhi Lei: Inside, there is no burden of attachment and longing. Gao said: "Juan Mu" refers to attachment and longing.
Wai Wu Shen Guan Zhi Xing: Outside, there is no appearance of striving for official rank. Wu said: "Shen Guan" means seeking advancement in officialdom. Zhang said: "Shen" refers to the emotion of extension/retraction (desire); "Guan" refers to the burden of profit and fame. Gao said: Extending the five senses to show respect. Upon review, Wu's note is closer to the truth.
Jin Zhi Shi Bu Ran: The world today is not so. Song edition: There is a character "Dang" above "Jin". *Xin Zheng* edition and Gao edition are the same.
Jue Xian Yi: Resolve doubts and suspicions. *Li Ji · Qu Li* says: Ritual is what determines closeness and distance and resolves doubts and suspicions.
Jiu Dai Ji: Wang Bing's commentary on *Liu Jie Cang Xiang* cites the preface of *Ba Su Jing*: The Heavenly Master said to the Yellow Emperor: "I have studied color and pulse diagnosis under Jiu Dai Ji for three generations." Luo Mi in *Lu Shi* says: When Shennong formulated medical texts, he ordered Jiu Dai Ji to organize color and pulse diagnosis, observing drug formulations to benefit the world.
Se Yi Ying Ri, Mai Yi Ying Yue: Color corresponds to the Sun, Pulse corresponds to the Moon. Zhang said: Color is divided into the Five Elements, and brightness/darkness is its variation. The Sun has Ten Heavenly Stems, and cloudy/clear weather is its variation. Thus, color corresponds to the Sun. Pulse has Twelve Meridians, and deficiency/excess is its variation. The Moon has Twelve Earthly Branches (monthly stations), and waxing/waning is its variation. Thus, pulse corresponds to the Moon.
Chang Qiu Qi Yao Ze Qi Yao Ye: Constantly seeking the essence, one grasps the essence. Zhang said: Constantly seeking the essence of color and pulse makes one bright as the sun and moon, thereby grasping the essence of their changes. Gao said: Color governs Qi and is Yang, thus color corresponds to the Sun. Pulse governs Blood and is Yin, thus pulse corresponds to the Moon. Using the constant principles of Yin and Yang to seek the essence of color and pulse yields the great essence.
Cao Su Cao [Missing Character] Zhi Zhi Ben Mo Wei Zhu: Grass leaves, grass roots, grass branches, grass stems, and grass tips serve as assistance. Ma said: "Su" refers to leaves. "[Missing Character]" refers to roots. "Zhi" refers to stems. "Ben" refers to roots. Leaves and branches are "Mo" (tips/endings). This is equivalent to later decoctions. Zhang agrees. *Xin Zheng* says: "Su" is the stem. "[Missing Character]" is the root. "Grass Su Zhi Zhi" are side branches of the stem. "Grass [Missing Character] Zhi Zhi" are side roots of the root. Basically, Su and [Missing Character] are the base, while side branches are the ends. Upon reviewing *Fang Yan*: "Su" is grass/weeds. Between Jianghuai and Southern Chu, it is called "Su". West of the pass, it is called "Cao" or "Jie". Lu Deliming's *Shi Wen* says: "Su" is grass. *Kao Sheng* says: "[Missing Character]" is grass stems. *Fang Yan* says: Eastern Qi calls roots "[Missing Character]". *Shuo Wen* says: "[Missing Character]" is grass roots. *Tong Ya* says: Purple ones are Zi Su (Perilla), white Ren are Bai Su, Water Su is Ji Su, Jing Jie is Jia Su, Jixue Cao is Hai Su, Shi Xiang Ru is Shi Su. "Su" is also a general name for pungent herbs. Examining the original text, Ma's annotation seems appropriate, whereas Wang Bing's annotation below the character "Su", interpreting "Su" as "decoction", lacks evidence.
Bu Zhi Ri Yue: Not knowing the Sun and Moon (Color and Pulse). Zhang said: Wang Bing interprets "Sun and Moon" directly. However, what this chapter discusses is originally color and pulse. Therefore, not knowing color and pulse means the mind lacks the subtlety of comparative analysis, and diagnosis lacks clarity of interior/exterior. When color and pulse do not match, who should discard symptoms to follow the pulse? When severity and urgency conflict, who should treat this first and that later? If the rationale is unclear, what is more absurd than this? The integration of color and pulse is indispensable, hence it is called "Sun and Moon".
Bu Shen Ni Cong: Not examining compliance and reversal. Zhang said: There is compliance and reversal in Qi and Color (see *Yu Ban Yao Lun*). There is compliance and reversal in the urgency of Four Seasons pulses (from *Ping Ren Qi Xiang Lun*, *Yu Ji Zhen Zang Lun*). There is compliance and reversal between pulse and symptoms (same sources).
Xiong Xiong: Zhang said: Being self-opinionated and reckless. Upon reviewing *Zuo Zhuan*, Duke Xi 28th Year: "The Cao people were fearful." Du Yu notes: "Xiong Xiong" is the sound of fear. *Han Shu · Zhai Fangjin Zhuan*: "The subordinates were fearful."
Yong Zhi Bu Huo: Using them without confusion. Zhang said: The key to observing disease lies in deeply understanding the subtleties of color and pulse, avoiding confusion. Upon review, "Ji Mai Huo Ze De Guo" etc., all rhyme.
Ni Cong Dao Hang: Reversal and compliance inverted in movement. Ma said: "Dao" should be read as "Dao" (Inverted). Zhang said: "Dao" is the same as "Dao" (Inverted).
Qu Gu Jiu Xin Nai De Zhen Ren: Leaving the old and embracing the new allows one to attain the True Person. Wu said: "Qu Gu" means removing old evils. "Jiu Xin" means nurturing newly generated Qi. This is the matter of "Transferring Spirit and Changing Qi." In this way, one attains the Way of the Ancient True Persons. Zhang said: This warns people to cultivate virtue and practice, not to tread the path of late generations and give up due to inertia. "Qu Gu" is leaving behind the陋 (vulgarity/flaws) of old habits. "Jiu Xin" is advancing daily new efforts. New upon new, one can learn to become a Sage or Worthies and attain the Way of the True Person. Upon review, Zhang's note is slightly similar to Wang's intent, seeming stable and appropriate. "Xin Ren" also rhymes.
Zhe Yin De Zhi: Through "One" (Unity/Focus), one obtains it. Zhang said: "Yi" (One) is the root. "Yin" (Following/Cause) is what is followed. Obtaining its cause, where else would one not obtain it? *Xin Zheng* Cong Yun says: Following their emotions and intentions, one obtains it. Upon reviewing the following text: "Frequently ask about their condition to follow their will." Wang's note seems to have basis.
De Shen Zhe Chang, Shi Shen Zhe Wang: Those who possess Shen prosper; those who lose Shen perish. Gao said: "Yi" (One) is like closing doors and windows, focusing the heart entirely on the patient. Frequently ask about the patient's condition to follow their will. Within emotions and intentions, Shen resides. Having disease but possessing Shen leads to life; losing Shen leads to death. Thus, possessing Shen leads to prosperity, losing Shen leads to perishing. Examining their Shen allows one to find the cause. Finding the cause allows one to grasp the essence. Ma said: *Tian Nian* chapter says: Losing Shen leads to death, gaining Shen leads to life. *Shi Chuan* chapter says: The Emperor said, "Guard the One, do not lose it." Qibo said: The principle of life and Shen is consistent with this meaning. Upon review, "Chang" and "Wang" rhyme. *Ling Shu · Zhong Shi* chapter: Respecting it leads to prosperity, slighting it leads to perishing. *Lü Shi Chun Qiu · Gu Yue* chapter: The worthy prosper because of it, the unworthy perish because of it.