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One Zang organ has five types of pathogenic factors. Currently, only the deficiency (Xu), excess (Shi), and mild (Wei) three pathogenic factors are selected to compose the rhyme, and names are established. Furthermore, only two pathogenic factors are selected while one is omitted. Now, it is revised into a rhyme for diagnosing the five pathogenic factors.
In spring, obtaining the winter pulse indicates merely deficiency. By simultaneously supplementing the Kidney Qi, the Kidney disease will naturally be eliminated. If it is the summer pulse due to Heart excess, one should still drain the Zi (Son) organ (Liver), and there will be no worry. [The situation in summer, autumn, and winter months is all like this] (The factor that I overcome is Wei; the factor that overcomes me is Zei.) Those appearing earlier are excess, those appearing later are deficiency. In spring, if the Spleen pulse of the four seasons is obtained, without treatment, the disease often resolves itself. (Now adding two lines: Zheng and Xie from self-disease collectively form five; imitate this diagram for the four seasons and five Zang organs.)
The *Nan Jing* states: "For deficiency, tonify its Mother; for excess, drain its Son." Tonifying the Mother for deficiency is known to everyone. The *Qian Jin Fang* states: For severe Heart exhaustion, tonify the Spleen Qi to benefit it. When the Spleen is prosperous, it can influence the Heart. However, tonifying the Son for exhaustion is unheard of among people. Generally, the Mother generates me, and the Son succeeds me and assists me. When treating deficiency, one tonifies the one who generates me (Mother). This is consistent with the meaning in Guo Pu's *Zang Shu*: "When the original bones receive Qi, the remains receive the blessing." When treating exhaustion, one tonifies the one who assists me (Son). This is consistent with what Xunzi said: "There has never been a case where the son is rich and the father is poor." This is the difference between tonifying deficiency and treating exhaustion.

For Shanghan (Cold Damage) and Re Bing (Heat Disease), observe the pulse together. The pulse fills the hand, penetrating the Guan position, large and beating forcefully. The pulse qi reaches Fengmen and encounters the Taiyang channel; within one day, signs of escaping disaster appear. At the Guan position, the pulse is slightly slow and sluggish; until the Fu time, carefully seek it with heavy pressure. Inside the palm, the pulse is distant, scattered, and slow; Cha Ya HT Ding is mostly inaccurate. Generally, inquire about the disease progression on the same day; consider the Chi (Slow), Shuo (Rapid), Hong (Large), and Wei (Fine) pulses more carefully.
Re Bing must present a floating and large pulse; a fine pulse vainly wastes the physician's effort. After sweating, if the pulse becomes calm, recovery should occur; panting, heat, and chaotic pulse indicate death.
This rhyme is insufficient to encompass the essentials of Shanghan. There are 397 methods and 113 formulas. Students should take Zhang Zhongjing's *Shanghan Lun* as their ancestor. Cheng Wuji's annotations and *Ming Li Lun*, Xu Shuwei's *Bai Zheng Bai Wen*, and the *Qian* by the Xue and Song families further elucidate the profound principles of Zhang Zhongjing. Besides these, there are *Lan Tai Bao Jian*, *Jin Gui Yao Lue*, *Wu Qiu Zi Bai Wen*, *Nanyang Bai Wen*, and works by Pang Anchang, Wang Zhonggong, Lu Chang, Han Zhihe, Sun Yonghe, and other schools. Read them extensively and reference them. Adhere to the correct principles and apply flexible methods to achieve perfection. How can this rhyme exhaust all? I am also concerned that physicians of the world often consider themselves sufficient with the *Huo Ren Shu* and no longer take Zhang Zhongjing's treatises as their root. Moreover, those in the Nanyang school who have lost Zhang Zhongjing's principles exist, not just being criticized by Song Shi. Since Shanghan is a major disease, life and death depend on five or six days, how can one not exert utmost effort?