承上编异法方宜之治，复论上古有移精变气之治也。精气者，人身之主宰，病则精气有亏，惟上古祝
由治病，能移精变气，理色脉而通神明。以我之神，合彼之神，两神相合，精气相通，故可祝由而已。
今时之人不能也。精气以神为主，故曰得神者昌，失神者亡。
黄帝问曰∶余闻古之治病，惟其移精变气，可祝由而已。今世治病，毒药治其内；针
石治其外，或愈或不愈，何也？
导引谓之移，振作谓之变。祝由者，祝其病所由来，以告于神也。上古毒药未兴，针石未起，惟其移精
变气，可祝由而已其病。今世治病，祝由无禅，用毒药以治其内，针石以治其外，其病或愈或不愈，其故何也？
岐伯对曰∶往古人居禽兽之间，动作以避寒，阴居以避暑，内无眷慕之累，外无伸官之形。此恬
之世，邪不能深入也。故毒药不能治其内，针石不能治其外，故可移精祝由而已。
往古穴居野处，人居禽兽之间，天寒则动作以避寒，天暑则阴居以避暑。避，犹辟也。内无眷慕之累。
眷慕，眷恋思慕也。外无伸官之形，伸官，伸引五官，以为恭敬也。内外安和，此恬 之世，而外邪不能深
入也。内无病，故毒药不能治其内，外无病，故针石不能治其外。气机微有不和，故可移精变气，祝由以
告于神，而病即已。
当今之世不然，忧患缘其内，苦形伤其外，又失四时之从，逆寒暑之宜，贼风数至，虚邪朝夕，
内至五脏骨髓，外伤空窍肌肤。所以小病必甚，大病必死，故祝由不能已也。
数，音朔，下同。空，上声。当今之世，不但内有眷慕之累，且忧患缘其内，不但外有伸官之形，
且苦形伤其外，又失四时之从，逆寒暑之宜，以致贼风数至于身。虚邪朝夕相乘，内至五脏骨髓，为其精虚于
内也，外伤空窍肌肤，为其三虚于外也。所以小病必甚，大病必死，故祝由不能已也。此今世之所以
不同于往古也。
帝曰∶善。余欲临病患，观死生，决嫌疑，欲知其要，如日月光，可得闻乎？
病患死生，嫌疑未决，若欲决之，必有要道，欲知其要，如日月光，始无遁情，故以为问。
岐伯曰∶色脉者，上帝之所贵也，先师之所传也。上古使僦贷季，理色脉而通神明，合之金木水
火土，四时八风六合，不离其常，变化相移，以观其妙，以知其要，欲知其要，则色脉是矣。色以应
日，脉以应月，常求其要，则其要也。
僦，音就。上帝，上古之帝也。僦货季，上古之师也。死生之要，在于色脉，故色脉者，上帝之所贵
也。其理至微，幸先师之所传也。上古之世，曾使僦贷季，理人身色脉之道，而通日月之神明。以色脉而合
五行之金木水火土，春夏秋冬之四时，四方四隅之八风，上下前后左右之六合，此五行四时八风六合，乃
天人相应之常，故曰不离其常。夫色脉之道，不离其常。而常中有变，变中有化，变化相移，可以观其
神妙，即可以知其要道。欲知其要，则色脉常变是矣。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。
夫色之变化，以应四时之脉。此上帝之所贵，以合于神明也。所以远死而近生，生道以长，命曰圣王。
色为阳气，脉为阴血。阴血随阳气以营运，故夫色之变化，以应四时之脉，色脉相应，此
上帝之所贵，以合于天地日月之神明也。上古之世，所以远死而近生，生道以长，命曰圣王，非今时所能及也。
中古之治，病至而治之，汤液十日，以去八风五痹之病，十日不已，治以草苏草
之枝，本末为助，标本已得，邪气乃服。
，音该。汤液五谷精汁，为汤成液也。苏，叶也； ，根也。中古之世，病至而后治之，故汤液
十日，以去八风五痹之病。八风，八方之邪风。五痹，皮肌筋脉骨之痹也。若汤液十日，其病不已，则
治以草苏草 之枝，草苏草 ，毒药之类也。 枝为本，苏枝为末，本末为助者，用以散 而助正也，
标本已得，邪气乃服者，《汤液醪醴论》曰∶“病为本，工为标；标本不得，邪气不服”。今治病得
宜，故标本已得，邪气乃服，此中古之世为然，而今时亦不能也。
暮世之病也，则不然，治不本四时，不知日月，不审逆从，病形已成，乃欲微针治其外，
汤液治其内，粗工凶凶，以为可攻，故病未已，新病复起。
凶，上声。今暮世之治病也，则不然，治不本四时之五行，不知日月之色脉，不审逆从之标本，病
形已成，乃欲微针治其外，汤液治其内。粗工凶凶，以为可攻，或攻以针石，或攻以毒药，本有
之故病未已，妄攻之新病复起，此暮世不得同于中古，而大远于上古也。
帝曰∶愿闻要道。
必愿闻要道，如日月光。
岐伯曰∶治之要极，无失色脉，用之不惑，治之大则。逆从到行，标本不得，亡神
失国，去故就新，乃得真人。
到，作倒。极，尽也，无以加也。治之要极，仍无失色脉。惟用之不惑，即治之大则。若逆从倒行，则
工与病违。故标本不得，神不守形。故亡神失国，必去其逆从倒行之故疾。就色脉神变之日新，乃得同于上
古，而称为真人。所以勉暮世之治，不但同于中古，而必同于上古也。
帝曰∶余闻其要于夫子矣，夫子言不离色脉，此余之所知也。
帝始问欲知其要，如日月光。伯言色脉者上帝之所贵，复问愿
闻要道，又言治之要极，无失色脉，岐伯之言，始终不离色脉，帝举以问，所以探其始终不离之义。
岐伯曰∶治之极于一。
治之大要，研求其极，只有色脉一端，故治之极于一。
帝曰∶何谓一？
求一之名。
岐伯曰∶一者，因得之。
因病患之情意而得之。下文所谓得神者是也。
帝曰∶奈何？
何以得其因？
岐伯曰∶闭户塞牖，系之病者，数问其情，以从其意，得神者昌，失神者亡。
临病患，观死生，视听不妄，言动不苟，一似闭户塞牖，其心专系之病者然。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。
帝曰∶善。
祝由之移精变气，惟在得神，帝故善之。
Following the previous discussion on therapies suitable for different regions, this section further discusses the "transferring spirit and changing qi" therapy of ancient times. Jing-Qi (vital essence and energy) is the master of the human body; when illness occurs, Jing-Qi becomes deficient. Only in ancient times could the Zhuyou (incantation therapy) treatment transfer the patient's spirit and alter their Qi circulation, by observing complexion and pulse to connect with divine intelligence. By aligning the physician's spirit with the patient's spirit, the two spirits merge, and Jing-Qi connects, thus allowing illness to be cured through Zhuyou alone. People today cannot do this. Since Jing-Qi is dominated by Shen (spirit), it is said that those who possess Shen flourish, while those who lose Shen perish.
The Yellow Emperor asked: I have heard that in ancient times, treating illness only required transferring spirit and changing qi, using Zhuyou therapy. Today, people treat illness internally with medicinal herbs and externally with acupuncture and stone tools; some recover, others do not. Why is this?
"Dao Yin" (guiding and pulling exercises) is referred to as "transferring," and "invigorating" is referred to as "changing." "Zhuyou" means praying about the origin of the disease and informing the spirits. In ancient times, toxic medicines had not yet emerged, and acupuncture stones had not been invented; only through transferring spirit and changing qi could Zhuyou therapy cure illness. Today, Zhuyou has lost its efficacy; people use medicinal herbs to treat internally and acupuncture/stone tools externally, resulting in variable outcomes. What is the reason?
Qibo replied: In ancient times, people lived among beasts and birds. They moved physically to avoid cold and dwelled in shaded places to avoid heat. Internally, they had no burdens of attachment and longing; externally, they had no physical strain from serving officials. This was an era of tranquility and emptiness, where pathogenic factors could not penetrate deeply. Therefore, toxic medicines were not needed internally, nor acupuncture/stone tools externally, so transferring spirit and using Zhuyou to inform the spirits was sufficient.
In ancient times, people lived in caves and wild places, amidst beasts and birds. When cold, they moved to avoid it; when hot, they dwelled in shade to avoid it. "Avoid" implies warding off. Internally, there were no burdens of attachment. "Attachment" refers to yearning and longing. Externally, there was no strain of stretching the five senses in servitude. With internal and external harmony, in this tranquil era, external pathogens could not penetrate deeply. With no internal disease, medicines were unnecessary; with no external disease, acupuncture/stone tools were unnecessary. If Qi mechanism was slightly disordered, one could transfer spirit and change qi, using Zhuyou to inform the spirits, and the illness would resolve.
Today's world is different. Worries and anxieties entangle the interior, physical hardship injures the exterior, and people fail to follow the four seasons, violating the appropriateness of cold and heat. Treacherous winds arrive frequently, and empty evils invade day and night, penetrating inward to the five zang organs and bone marrow, and injuring outwardly the orifices, skin, and muscles. Thus, minor illnesses become severe, and major illnesses lead to death, so Zhuyou therapy cannot cure them.
"Shuo" (frequent) is pronounced as 'shuo', same below. "Kong" (empty/orifice) is pronounced with the rising tone. Today's world not only has internal burdens of attachment but also worries entangling the interior; not only does it have the physical strain of servitude but also hardship injuring the exterior. Furthermore, failing to follow the four seasons and violating seasonal appropriateness leads to frequent arrival of treacherous winds. Empty evils attack morning and evening, entering inward to the five zang organs and bone marrow due to internal deficiency of essence, and injuring outwardly the orifices and skin due to three deficiencies externally. Hence, minor illnesses worsen, major illnesses cause death, and Zhuyou fails. This is why today differs from ancient times.
The Yellow Emperor said: Good. I wish to face patients, observe life and death, resolve doubts, and grasp the essentials like the light of the sun and moon. May I hear how?
Regarding patient life/death and unresolved doubts, to resolve them requires a key principle. To know this key, like the sun and moon, ensures no hidden conditions remain, hence the question.
Qibo said: Complexion and pulse are highly valued by the Supreme Being and transmitted by ancient masters. In ancient times, the Supreme Being dispatched Qiu Dai Ji to organize complexion and pulse methods and connect with divine intelligence, integrating them with the Five Elements (Metal, Wood, Water, Fire, Earth), Four Seasons, Eight Winds, and Six Directions, adhering to their constants. Through changes and shifts, one observes the subtleties and grasps the essentials. To grasp the essentials, one must look to complexion and pulse. Complexion corresponds to the Sun, and pulse corresponds to the Moon. Constantly seeking the essential reveals it.
"Jiu" is pronounced as 'jiu'. "Supreme Being" refers to the ancient emperor. "Qiu Dai Ji" was an ancient master. The essence of life and death lies in complexion and pulse, hence they are valued by the Supreme Being. Their principles are subtle, fortunately transmitted by ancient masters. In ancient times, Qiu Dai Ji was sent to study the ways of human complexion and pulse, connecting with the divine intelligence of the sun and moon. Complexion and pulse were integrated with the Five Elements, Four Seasons, Eight Winds, and Six Directions. These constitute the constant correspondence between Heaven and Humanity, hence "not departing from the constant." Within the constant lies change, and within change lies transformation. Observing these shifts reveals the divine subtlety and the essential way. To know the essential, one studies the constancy and variation of complexion and pulse. Complexion governs Qi (Yang), corresponding to the Sun; Pulse governs Blood (Yin), corresponding to the Moon. Seeking the essential of complexion and pulse through Yin-Yang constants yields the major principle.
Changes in complexion should correspond to the pulses of the four seasons. This is valued by the Supreme Being to align with divine intelligence. Thus, one stays away from death and approaches life, prolonging the way of life, earning the title of Sage King.
Complexion represents Yang Qi; pulse represents Yin Blood. Yin blood circulates following Yang Qi. Thus, changes in complexion correspond to the pulses of the four seasons. When complexion and pulse correspond, this is valued by the Supreme Being to align with the divine intelligence of Heaven, Earth, Sun, and Moon. In ancient times, staying away from death and approaching life allowed the way of life to flourish, earning the title of Sage King—a standard unattainable by later times.
In the middle-ancient era, treatment began after illness arrived. Decoctions were administered for ten days to eliminate diseases caused by the Eight Winds and Five Obstructions. If not resolved after ten days, branches of herbal leaves (Su) and roots (Gai) were used. The root and branch assisted each other; once both root and branch were addressed, the pathogenic factor submitted.
"Gai" is pronounced as 'gai'. Decoction refers to liquid extracted from grains. Su refers to leaves; Gai refers to roots. In the middle-ancient era, treatment started after illness onset, using decoctions for ten days to remove Eight Wind and Five Bi diseases. Eight Winds refer to pathogenic winds from eight directions. Five Bi refer to obstructions in skin, muscle, sinew, vessel, and bone. If illness persisted after ten days of decoction, herbal leaves and roots (toxic substances) were used. Branches served as the root, leaves as the branch; assisting root and branch helped scatter evil and support righteousness. As stated in the *Tang Ye Lao Li Lun* chapter: "Illness is the root, the physician is the branch; if root and branch do not match, evil will not submit." Proper treatment achieves this alignment, submitting the evil. This characterizes the middle-ancient era, which modern practitioners fail to emulate.
In the late era, treatment is different. Therapy does not follow the four seasons, ignores complexion and pulse, and fails to examine reversal and compliance. Once the disease form is established, physicians attempt to treat externally with fine needles and internally with decoctions. Incompetent doctors act rashly, believing aggressive attack is necessary. Consequently, the original illness persists, and new illnesses arise.
"Xiong" is pronounced with the rising tone. In the late era, treatment ignores the Five Elements of the four seasons, disregards complexion and pulse, and fails to assess root/branch and compliance/reversal. Once disease forms are established, fine needles and decoctions are used. Incompetent doctors act aggressively, attacking with needles/stones or toxic medicines. Original illnesses remain unresolved, and reckless attacks cause new illnesses. This late era differs significantly from the middle-ancient era and is far removed from the ancient era.
The Yellow Emperor said: I wish to hear the essential way.
One must wish to hear the essential way, like the light of the sun and moon.
Qibo said: The ultimate extremity of treatment is not to neglect complexion and pulse. Using them without confusion is the great principle of treatment. If reversal and compliance are inverted, and root and branch do not match, one loses spirit and state. Removing the old errors and adopting the new allows one to become a True Person.
"Dao" acts as "Dao" (reverse). "Ji" means extremity or limit. The ultimate goal of treatment remains not neglecting complexion and pulse. Using them without confusion constitutes the great principle. If reversal/compliance is inverted, the physician and disease conflict. Root and branch mismatch causes spirit to lose residence in the form. Thus, spirit is lost, and the state falls. One must remove the errors of inverted reversal/compliance. Aligning with the daily renewal of complexion, pulse, and spirit allows one to resemble the ancient era, becoming a True Person. This encourages late-era practitioners to not only match the middle-ancient era but to return to the ancient era.
The Yellow Emperor said: I have heard the essentials from my teacher, who stated that treatment does not depart from complexion and pulse. This is what I know.
The Yellow Emperor initially asked about grasping the essentials like the sun and moon. Qibo stated complexion/pulse are valued by the Supreme Being. Upon asking for the essential way again, Qibo reiterated the extremity of treatment lies in not neglecting complexion/pulse. The Yellow Emperor raised this point to probe the meaning behind this consistent focus on complexion and pulse.
Qibo said: The extremity of treatment lies in "One."
The major principle of treatment, studied to its extremity, focuses solely on complexion and pulse. Thus, the extremity of treatment lies in "One."
The Yellow Emperor said: What is "One"?
Seeking the name/concept of "One."
Qibo said: "One" is obtained through investigation.
It is obtained by investigating the patient's condition and intent. This refers to "obtaining Shen" mentioned later.
The Yellow Emperor said: How?
How to obtain this investigation?
Qibo said: Close the doors and windows, fix your attention on the patient, frequently inquire about their condition, and follow their intentions. Obtaining Shen leads to flourishing; losing Shen leads to perishing.
Facing the patient to observe life and death, one's hearing and sight should not be frivolous, and speech and movement should not be careless, akin to closing doors and windows, focusing entirely on the patient. Frequently inquiring about the condition follows their will. Intentions are where Shen resides. Having illness but possessing Shen leads to life; losing Shen leads to death. Hence, "Obtaining Shen flourishes, losing Shen perishes." Examining Shen allows one to find the cause; finding the cause allows one to grasp the essence.
The Yellow Emperor said: Good.
The Zhuyou therapy's ability to transfer spirit and change qi relies entirely on obtaining Shen, so the Yellow Emperor approved of this statement.