玉版，着之玉版也；论要，论色脉之大要也。色脉大要，以神为主。故首言神，次言色言脉，而论要毕矣。
黄帝问曰∶余闻揆度奇恒，所指不同，用之奈何？
度，入声，下同。奇，异也。恒，常也。奇恒，异于恒常之病也。帝问揆度奇恒，所指不同，于
十二经脉之循行，余欲用之以为治奈何？
岐伯对曰∶揆度者，度病之浅深也，奇恒者，言奇病也。请言道之至数。
度病之浅深而为揆度，奇病而为奇恒，所指虽有不同，然道之至数，请得言之。
五色脉变，揆度奇恒，道在于一，神转不回，回则不转，乃失其机。
道之圣数，有色有脉，五色与脉，其变无常，以五色脉变，而揆度于奇恒，则用之之道，惟在于一。一
者神也，色脉本神气以营运，左旋右转而不回。若回则不能旋转，乃失其营运之机。
至数之要，迫近以微，着之玉版，命曰合玉机。
请言道之至数，其至数之要，迫近而在于色脉，以微而在于神机，色脉神机，可以着之玉版。合玉衡旋
转之机，故命曰合玉机。着之玉版，则为玉版论要。合玉机，则为玉机真脏。帝闻岐伯之言，其后复有玉机
真脏之论。此言色脉，以神为主，神机合玉机，所以着之玉版也。
容色见上下左右，各在其要。
在，察也。所谓色变者，面容之色，见于上下左右，当各察其浅深顺逆之要。
其色见浅者，汤液主治，十日已。
色浅，乃微青微黄微赤微白微黑也。色浅则病亦浅，故以汤液主治。汤液者，五谷之汤液，十日
已者，十干之天气周，而病可已，即移精变气论，所谓汤液十日，以去八风五痹之病者是也。
其见深者，必齐主治，二十一日已。
色深则病亦深，故其见深者，必齐毒药主治。齐，合也。即汤液醪醴论所谓必齐毒药攻其中者是也。
二十日，则十干再周，二十一日，再周环复，其病可已。
其见大深者，醪酒主治，百日已。
色大深，则病亦大深，故其见大深者，醪酒主治，醪酒乃熟谷之液，其性 悍滑疾，营运荣卫，
通调经脉，故百日病已，百日则十干十周，气机大复也。
色夭面脱，不治，百日尽已，脉短气绝，死。病温虚甚，死。
颜色夭而面容脱，其病不治，至百日尽已。尽已，气血皆终也。若兼脉短气绝，即死。病
温虚甚亦死，不能期之百日矣。
色见上下左右，各在其要，上为逆，下为从。
色，容色也，申明容色见上下左右，各在其要者。《灵枢·五色》论云，其色上行者，病益甚。
故上为逆。其色下行，如云彻散者，病方已，故下为从。
女子右为逆，左为从；男子左为逆，右为从。
女子为阴，经脉之气，右旋左转，故病色见于右为逆，见于左则从而散，故为从。男子为阳，经
脉之气，左旋右转，故病色见于左，为逆；见于右，则从右而散，故为从。
易，重阳死，重阴死。
重，平声。易，交易也，女子左为从，男子右为从者，女为阴而从阳，男为阳而从阴，乃阴阳
交易之道也。女子右为逆，男子左为
逆者，女为阴，右亦为阴，男为阳，左亦为阳，乃重阳死，重阴死之义也。
阴阳反他，治在权衡相夺，奇恒事也，揆度事也。
阴阳相得则顺，反他则逆。若阴阳反他，则治之之法，在于权衡相夺。权衡者，得其平也。相夺者，
夺其逆于右者从左，逆于左者从右。如汤液主治，必齐主治，醪酒主治，皆权衡相夺之义。夫
阴阳反他，乃奇恒事也。治在权衡相夺，乃揆度事也。此举色之大要，而有死生也。
搏脉痹 ，寒热之交。
所谓脉变者，正气与邪气相持，则为搏脉，病干形体，则为痹为 ，病干气机，则为寒热之交。
脉孤，为消气；虚泄，为夺血。孤为逆，虚为从。
脉者，气血之先，脉孤则阳气内损，故为消气。孤，谓弦钩毛石，少胃气也。脉虚泄，则阴血内亏，
故为夺血。虚泄，谓脉气内虚，不鼓动也。脉孤而无胃气，则真元内脱，故为逆，虚泄而少血
液，则血可渐生，故为从。
行奇恒之法，以太阴始。
人有奇恒之病，而揆度其脉，是行奇恒之法也。行奇恒之法，不离人身经脉之常，故以太阴始，肺
手太阴之脉，为十二经脉之首，始于寅肺，终于丑肝，故当以之为始。
行所不胜曰逆，逆则死。行所胜曰从，从则活。
克我者，为所不胜，行所不胜，则有病之经脉受克，故曰逆，逆则死。我克者，为所胜，行所胜，则
有病之经脉气盛，故曰从，从则活。
八风四时之胜，终而复始，逆行一过，不复可数。
数，上声。八方之风，主于四时，各有所胜，如东风主春木而胜土；南风主夏火而胜金；西风主秋
金而胜木，北风主冬水而胜火；四隅应中土而胜水。八风四时之胜，各主其时，循环无端，故
终而复始。一岁之中，木火土金水，以次相生，若逆行一过则相生
不次，故不复可数，而生气或几乎息矣。此举脉之大要，而有死生也。
论要毕矣。
总结上文，合神机色脉论要毕矣。
The "Yu Ban" (Jade Tablet) refers to inscribing text on jade tablets; "Lun Yao" (Discussion of Essentials) refers to discussing the essential principles of complexion and pulse diagnosis. The essentials of complexion and pulse diagnosis are centered on "Shen" (Spirit/Vitality). Therefore, it first discusses "Shen", then discusses complexion and pulse, thereby completing the discussion of essentials.
The Yellow Emperor asked: I have heard that "Kui Du" (Measurement/Assessment) and "Qi Heng" (Abnormal vs. Normal) refer to different things. How should they be applied?
"Duo" is pronounced with the entering tone, as below. "Qi" means abnormal or strange; "Heng" means normal or constant. "Qi Heng" refers to diseases that are abnormal compared to the normal state. The Emperor asks about the distinction between Kui Du and Qi Heng, and how he might apply them to the circulation of the twelve meridians for treatment.
Qibo replied: "Kui Du" is used to measure the depth and superficiality of a disease; "Qi Heng" refers to discussing abnormal diseases. Please allow me to explain the ultimate principles of the Dao (Way/Method).
Measuring the depth of disease establishes "Kui Du"; discussing abnormal diseases establishes "Qi Heng". Although their specific focuses differ, the ultimate principle of the Dao is one. Please let me elaborate.
The variations in the five colors and pulses, when using Kui Du to assess Qi Heng (abnormalities), rely on a single principle: "One". This "One" is Shen (Spirit). Complexion and pulse are originally driven by Shen-Qi (Vital Energy) to circulate, rotating left and right without reversal. If there is reversal, rotation ceases, and the mechanism of vital operation is lost.
The essence of these ultimate principles is subtle and close, manifesting in complexion and pulse, and residing in the Shen-Ji (Spirit Mechanism). These can be inscribed on jade tablets and are named "He Yu Ji" (Harmony with the Jade Machine). Because it aligns with the rotational mechanism of the Jade Balance, it is called "He Yu Ji". Inscribed on jade tablets, it becomes "Yu Ban Lun Yao"; aligned with the Jade Machine, it becomes "Yu Ji Zhen Zang". After hearing Qibo's words, the Emperor later encountered the discussion in "Yu Ji Zhen Zang". Here, complexion and pulse are discussed with Shen as the master; because the Shen-Ji harmonizes with the Yu-Ji, it is inscribed on the jade tablet.
Facial colors appearing in the upper, lower, left, and right positions each have their key points of observation.
"In" means to observe. Regarding color changes, facial colors appearing in the upper, lower, left, and right should each be observed for their key aspects of depth and compliance (shun/nì).
If the color appears shallow, it is treated with Tang Ye (Decoction of grains), and recovery occurs within ten days.
Shallow color refers to slight green, yellow, red, white, or black hues. Shallow color indicates a shallow disease, so it is treated with Tang Ye. Tang Ye is made from grains. Recovery in ten days corresponds to the cycle of the Ten Heavenly Stems representing a full celestial rotation, allowing the disease to resolve. This aligns with the "Yi Jing Bian Qi Lun" which states that using Tang Ye for ten days removes diseases of the Eight Winds and Five Bi syndromes.
If the color appears deep, it must be treated with Qi (Compound Medicines/Potent Drugs), and recovery occurs within twenty-one days.
Deep color indicates a deep disease. Therefore, deep color manifestations require treatment with Qi (combined medicines). "Qi" means combination/harmonization. This corresponds to the "Tang Ye Lao Li Lun" stating that potent drugs must be combined to attack the interior. Twenty days represent two cycles of the Ten Stems; twenty-one days represent a return to the start of the next cycle, at which point the disease resolves.
If the color appears very deep, it is treated with Lao Jiu (Fermented Wine/Medicinal Wine), and recovery occurs within one hundred days.
Very deep color indicates a very deep disease. Therefore, very deep color manifestations are treated with Lao Jiu. Lao Jiu is liquid from fermented grains; its nature is vigorous, slippery, and rapid, circulating Ying and Wei Qi and regulating the meridians. Thus, recovery takes one hundred days, representing ten cycles of the Ten Stems, leading to a major restoration of Qi mechanism.
If the complexion is dull and lifeless and the face is emaciated, it is untreatable; death occurs at the end of one hundred days as both Qi and Blood are exhausted. If accompanied by a short pulse and severed Qi, death is immediate. Patients with Warm Diseases who are extremely deficient will also die, not waiting until one hundred days.
Complexion appearing in the upper, lower, left, and right positions each has key observations. Upward movement is Ni (Reversal/Adverse); downward movement is Cong (Compliance/Favorable).
"Se" refers to facial complexion. This clarifies that for colors appearing in the upper, lower, left, and right, each has its key observation. The "Ling Shu · Se Se" chapter states: "When color moves upward, the disease worsens." Thus, upward is Ni. When color moves downward, like clouds dispersing, the disease is resolving; thus, downward is Cong.
For women, the right side is Ni (Adverse); the left side is Cong (Favorable). For men, the left side is Ni (Adverse); the right side is Cong (Favorable).
Women belong to Yin. The Qi of their meridians rotates right-to-left. Therefore, disease color appearing on the right is Ni (adverse/rebellious), while appearing on the left allows it to disperse following the Qi, making it Cong (favorable). Men belong to Yang. The Qi of their meridians rotates left-to-right. Therefore, disease color appearing on the left is Ni (adverse/rebellious), while appearing on the right allows it to disperse following the Qi, making it Cong (favorable).
Chong Yang (Double Yang) leads to death; Chong Yin (Double Yin) leads to death.
"Chong" is pronounced with the level tone. "Yi" means exchange/transformation. Women being favorable on the left and men on the right reflects Yin yielding to Yang and Yang yielding to Yin, which is the Dao of Yin-Yang exchange. Women being adverse on the right and men on the left reflects Yin-Yin overlap and Yang-Yang overlap, embodying the meaning that "Double Yang dies, Double Yin dies."
When Yin and Yang are inverted or contrary, treatment lies in weighing balance and mutual restriction. This belongs to the category of Qi Heng (Abnormal) diseases and Kui Du (Assessment) methods.
When Yin and Yang are harmonious, it is smooth (Shun); when inverted, it is adverse (Ni). If Yin and Yang are inverted, the treatment method lies in weighing balance and mutual restriction. "Quan Heng" means achieving equilibrium. "Xiang Duo" means correcting deviations, such as treating left-sided adversity from the right, and right-sided adversity from the left. Treatments using Tang Ye, Qi, and Lao Jiu all embody the principle of weighing balance and mutual restriction. Inversion of Yin and Yang belongs to Qi Heng matters; treatment via weighing balance belongs to Kui Du matters. This summarizes the essentials of complexion diagnosis regarding life and death.
A pulsating pulse (Bo Mai) is associated with Bi Syndrome (Obstruction) or the interplay of Cold and Heat.
Regarding pulse variation: when Righteous Qi and Pathogenic Qi contend, it is called Bo Mai (Pulsating/Contending Pulse); when pathogen affects the form/body, it results in Bi Syndrome or abscesses; when pathogen affects Qi mechanism, it results in the interplay of Cold and Heat.
An isolated pulse indicates consumption of Qi; a deficient and leaking pulse indicates depletion of Blood. Isolation is Ni (Adverse); deficiency is Cong (Favorable).
The pulse is the precursor of Qi and Blood. An isolated pulse indicates internal damage to Yang Qi, hence "consumption of Qi." "Isolated" refers to strings, hooks, hairs, or stones pulses lacking Stomach Qi. A deficient and leaking pulse indicates internal loss of Yin Blood, hence "depletion of Blood." "Deficient and leaking" refers to internal weakness of pulse Qi without driving force. An isolated pulse without Stomach Qi indicates internal collapse of True Yuan, hence Ni (Adverse). A deficient pulse with little blood indicates blood can gradually regenerate, hence Cong (Favorable).
To practice the method of Qi Heng, one begins with the Tai Yin (Great Yin) meridian.
When dealing with Qi Heng diseases and assessing pulses, one practices the Qi Heng method. Practicing this method does not depart from the regular pathways of the body's meridians; thus, it begins with Tai Yin. The Hand-Taiyin Lung Meridian is the head of the twelve meridians, starting at Yin hour (Lung) and ending at Chou hour (Liver); therefore, it should be taken as the beginning.
Moving against what one cannot overcome is called Ni (Adverse/Reverse), leading to death. Moving against what one overcomes is called Cong (Compliant/Favorable), leading to survival.
What overcomes me is "Suo Bu Sheng" (That which I cannot overcome). Moving along this relationship means the diseased meridian is controlled, hence Ni (Adverse), leading to death. What I overcome is "Suo Sheng" (That which I overcome). Moving along this relationship means the diseased meridian's Qi is strong, hence Cong (Favorable), leading to survival.
The victories of the Eight Winds across the four seasons cycle endlessly, returning to the start. If reversed once, it can no longer be counted in order.
"Shu" is pronounced with the rising tone. The winds of the eight directions correspond to the four seasons, each having specific victories: East Wind rules Spring Wood and conquers Earth; South Wind rules Summer Fire and conquers Metal; West Wind rules Autumn Metal and conquers Wood; North Wind rules Winter Water and conquers Fire; Winds of the four corners correspond to Central Earth and conquer Water. The victories of the Eight Winds and Four Seasons are governed by their respective times, cycling without end, thus returning to the start. Within a year, Wood, Fire, Earth, Metal, and Water generate each other in sequence. If this generation reverses even once, the sequence is broken, counting becomes impossible, and the generating Qi nearly ceases. This summarizes the essentials of pulse diagnosis regarding life and death.
The discussion of essentials is now complete.
Summarizing the above, the discussion of essentials combining Shen-Ji, complexion, and pulse is complete.