一集素难灵枢。仲景河间。丹溪东垣。诸家等书。合为采撰。删其繁杂雷同。摘其精核
简要。一言可当千万言。以便流览。
一质诸贤达。究心于此者。并海内同道诸名公。虚心辄访。不敢概恃臆见。
一分卷为六。卷之内有类。类之中有论。论之次评脉。脉之后主方。苦心详析庶几开卷
一先天脉镜。得之异人秘授。并自胗验。与轩岐叔和有所不同。故另列一帙。
一试之考验所中。兼于朝夕展卷细玩。静悟研思。别有所得。亦不敢尽剿成说。
一是集。经二十年参订考较。非敢草草饰阅。
一自手录。付之誊真。续付剞劂。一一对明查改。当无讹谬。
一外着螽斯秘宝录。专为育嗣种子。深究精微纂已成章。缘未遑续较。以俟它日再镌附
夫测意在声气之微。幻矣。即究诘感因。亦臆揣耳。若以三指叩五脏。尤在意揣外。轩
岐暨叔和已发玄妙。而戴氏尚有刊误之辨。盖慎之也余不敏。敢附赘疣。顾所得异人秘授。兼
之胗候验证参考。更与先天有三昧焉。岂云超轶先圣贤。而实有阐先圣贤所未泄者。是亦一画
之系。九畴之衍。奚忍私之。敬公同志。以参所未逮。
尊生主人孙文胤谨识
夫脉之胃气者何气也一阳之气升于土中者是也。为先天之气物之所赖以生者此也。而人
不自知
和缓拟之。吾以口中吹出重气拟之。又以软而滑者拟之此亦无可拟之中。而强拟
其略相似者以示人也。
夫诊脉下指之时。须观胃气为主。若此部得其中和。则此部无病。或云独大者病。独小
者病
也。今若以小者配大者。不去凉二部之热。而反来温一部之寒。吾恐如抱薪救火。而反伤其
一部中和之体。可不损人之天年者矣。故当以胃气为主者是也。
夫诊脉法。固以胃气为主。而胃气之取法。前言备之矣。乃指下浑浑缓缓。无形之可碍
者是也。但觉有形。便是六淫阻滞。就可认之为病脉也。须大小缓急不同。乃六淫之体性有不同
耳。自与中和胃气大相悬隔。苟若以邪为无形。则气血以自通畅流行。乃正气而非邪气。何
病之有哉。既言为邪必有形也。但在人察识之力体认之真以何经用何药而不眩。而或二或三
之真见真知。而在阳分者。而用阳分之药。血分者而用血分之药。浮沉不失升降无瘥。轩岐之旨
斯得矣。又云一阳一阴之谓道。偏阴偏阳之谓病。信哉言乎（此论当与后篇病在中不实不坚
夫诊脉之时须要澄心静虑。一毫事务不可杂扰然。又调停息气。初下指必须轻手于皮毛之
间。消息其所以然也。次以按至血脉。消息其所以然。三按至肌肉之分。消息其所以然。四
又按至筋之分。消息其所以然。五又按至骨之分。消息其所以然。此五等消息之方。得其详
也。盖皮毛肺之分。阳中之阳也。其形如此。血脉之分。阳中之阴也。其形如此。肌肉脾之
分。胃气分也。筋乃肝之分。阴中之阳是也。其形如此。骨乃肾之分。阴中之阴是也。其形如此。
夫一部之中五行具焉。五行之中阴阳分焉。阴阳之间胃气存焉。其胃气若桃李木夹中之仁。分之
两片。两片之中有穿一线。其线即胃气也。所赖以生生之机者此也。所赖以为化化之妙者此也。
夫六部须各具五行之性。莫不由阴阳分来。若火邪乃五行之一也。总以一而言之。施运兼备
。即为太极也。有表有里。即为阴阳两仪也。表中有里。里中有表。即为四象也。其土气于
四象无不在。何也。如河图之土五数焉。天一生水。地六成之。一得五而成六也。地二生火
。天七成之。二得五而成七也。至于三四皆由得五而方成八九也。此土之数。所以于四时无
不在也。其阴阳五行之定位如此。
其脉之有病者何也。惟欲其无太过无不及。各得其性而已。假如部之属木者。于时为春。万
物于此畅茂条达。萌芽甲拆。此部必得软滑而长。如万物之在春者。方得木之体也。外此或
短而涩。燥淫伤也。或平而渗。湿淫伤也。或微而滞。寒淫伤也。或浮而弦。风淫伤也。或
洪而盛。热淫伤也。或尖而数。火淫伤也。至于六淫合伤。五运害制。斯又在人察识之力耳
。木须如此。火土金水何也。如火也于时为夏。万物莫不盛茂。张布施发。此部必得微洪
而大。如万物之在夏也。方得火之体也。外此皆为病矣。金也于时为秋。万物莫不完聚收敛而实
部必得清肃而浮。如万物之在秋也。方得金之体也。外此则皆为病。水也于时为冬。万物莫
不归藏安静潜伏。此部必得沉细而实。如万物之在冬也。方得水之体也。外此太过不及。
皆为病矣。至于土者。惟以和缓安静。且三焦包络之火。非心火之比。游行于天地之间。惟
以滑数流利。前体若此者。乃本来自然之性。以知消息处治之道。但恐智者过之。愚者不及
。难以造斯道之精耳。
前云五行之性如此。亦惟以在经者言耳。而络脉之分布。此又不可不知也。络者与经之
何异
有之。既以察其经矣。又当察其络。察络之方又不易也。又云大干者走经。旁枝者走络。
甚
经。傍发者为络。是以生疮疖于手足。或积块于身旁。必察络而后知其病之所在也。此图略
载以示大端。后当详论。前论备而未详。尚有输孙两手络图。两手须左右不同络脉为病大同
\r右手经络图形\ps48a1.bmp\r
前头至腹下 后背至足
\r左手经络图形\ps48a2.bmp\r
外背 内胸
\r五脏外发见之图\ps48a3.bmp\r
如病患面青。或好呼。或喜酸。或泣。或怒。数内有一见于外者。知其肝经受病也。余
脏仿此而推之。
\r五脏外应之图\ps48a4.bmp\r
内经曰。上境上者。喉咙及头间事也。下境下者。后腰及足胫间事也。前以候前。后以
。左寸外以候心。内以候膻中。左关外以候肝。内以候膈。左尺外以候肾。内以候膀胱。右
寸外以候肺喉。内以候膈。右关内胃外脾。右尺内以命门。外以候三焦。
前图所载。部位络脉若此部此络有病。脉则主此处有病。毫发不差。但审六气。知其作
何
夫六淫之邪。皆阴阳二气推迁。相代太过不及而成。此六邪也。阳中之阴则为风。阳中
之阳
父母。土乃脾胃之分。无所不谈。故难定
位。但脉中有外寒而内热。有外热而内寒。彼此相制而不得其自然。以致病相隐伏于其中。
实不外乎阴阳升降之性也。故用药者。当知升降阴阳为主。
夫治六邪之药佐之。而六淫之邪非外来物也然人之一身。本乎六气而成。十二经络之中
不可
外此六气。相代以为造化之机也。
论六淫之邪浮越起于上。而得按入里便不相似者风也。百病不离乎风。迟滞微虚者寒也
。尖
。如地理之辨星辰。头同而脚异者。
阳邪在表。自得发散之体。如甑上热气。烘烘上升。四图无约束之状也。乃阳气自旺。
本部如此者。当伏以降之。
阴邪在表。自得涩滞之体。如煎银将化。面上有HT 。盖覆不开也。乃阴乘阳也如此当发
之。散之。升之。举之。阴有形而阳无质者此也。
一论人身之中。惟阴阳二气而已。阴在内阳之守。阳在外阴之使也。阴须在内而根于外
阳之
下。阳须在外而根内阴之上。故曰。阴根阳。阳根阴也。是以脉中。表须属阳。以活动为其
体性。而犹有静顺之阴在内。里须属阴。以静顺为其体性。而犹有活动之阳在中。如此乃
两
得相根据倚也。或表脉惟散尖洪大。里脉惟蹇迟细小。乃阴阳相拒而不相和。各盛于本位。当
以药之气味轻清者收敛表阳。使根于内。又以气味俱浓者。温和里阴使根于外。又或有表涩
下而里冲上者。在外在阳气不升。在内为阴火冲发。此常情多有也。当升表之阳气。降里之
阴火。亦有表蹇涩而里洪数者。亦有阴乘阳。阳乘阴也。
当升发之。当升降之其治法脉法之纲。不过如此。其中或兼五运六气之邪。或有
积聚成痰。此又在人所择药味治之而已。而阴阳之理不能离也。
一论人身中。惟阴血阳气而已。贵乎不可有偏胜也。一有偏胜。皆为病矣。胜轻则病轻
。胜重则病重。至日久则病愈胜。微者愈微。渐至孤阴孤阳。是皆死也。脉若孤阳。死在春夏之
日中脉若在孤阴。死在秋冬之夜半。所谓孤阳不生。孤阴不成。何也。盖阳无阴。则散漫
不能收敛。阳之所倚者阴也。阴无阳则翕聚不能发散。阴之所倚者阳也。观之天傍地。地傍天。
天地自相倚杖。而人则可见矣。
一论阴阳之性。阴之性静。阳之性动。阴之性收。阳之性散。阴之性降。阳之性升。阴
之性沉。阳之性浮。阴之性迟。阳之性数。阴之体平。阳之体尖。阴之性横。阳之性直。阴之性
成。阳之性生。阴之性杀。阳之性长。阴之性内。阳之性外。阴之体弱。阳之体强。阴之体
浊。阳之体清。阴之味咸。阳之味辛。阴之味苦。阳之味甘。阴之气凉。阳之气温。阴之气
寒。阳之气热。阴之体润。阳之体燥。阴之体扁。阳之体圆。阴之体短。阳之体长。阴之体
有形。阳之体有质。此阴阳形质之大道也。
一论阴阳升降之道。其阳上升非在阳分而复上升。乃阴极阳生之道。阳自阴分上升至阳
分耳。
而降地。天晴自下而上升。正此意也。又曰。地气上而为云。天气下而为雨。
一论阳性无不发散。阴性无不收敛。阳性发散。散何物。不过发散乎阴耳。非外有物与
阳发散也。阴性收敛。敛何物。不过收敛乎阳耳。非外又有物与阴收敛也。
或有阳收敛阴发散者。乃阳中之阴收敛。阴中之阳发散耳。而阴阳之性。未尝先也。
一论六淫之邪。性有浮起升散者。有沉平降敛者。所风热火者。其性属阳。本乎天者亲
上其。来必浮起升散。寒湿燥者。其性属阴。本乎地者亲下其来必沉下降敛。但各得其位。受胃
气之所养。升降浮沉得遂其性。则为天地推迁运化之气耳。何病之有哉。一不如此则阳去乘
阴。阴去乘阳。则阴阳不和。各先其职。故性相倚仗者。而变为相形者矣。渐必至于阳微阴
胜。阴微阳胜。感则阴去阳杂独守。阳去阴杂独存。常道值此。大变可立待矣。
一论升降浮沉。在脉中贵在平和。但浮沉若夏冬二时。寒热至此极矣。极则改常。然或
有生者
惟以此。若前寒热浮沉之极。则阴孤阳寡。固不必治。而亦不能治也。
夫治病者。主脉不及。治之宜缓。客邪居之。治之宜急。药性分两不可惑也。
夫三阳之表。有邪当汗。其汗宜急。三阳之里。有邪当下。其下宜缓。三阴之表。有邪
当汗
其汗。阳之里乃表之里有形经络受邪。故宜利小便下大便。阴之表乃里之表也。亦为经络受
病。故宜清形以为汗。阴之里乃里之里也。实为有形经络受邪。故宜大便下之。何也。盖表
乃阳之分也。阳性本浮之客。蹇滞阴邪。故宜发散以顺其阳之性。里乃阴分也。阴性本沉。
降之客。洪数阳邪。故宜利下。以顺遂阴之性也。升降浮沉。治法须异。不过顺阴阳之性
。而利导之耳。外是失之。皆为穿凿。所以智者恶其凿也。
夫治肿毒初得。宜发汗。亦以其所得未深。在无形经络。久则宜下。以其渐进入里也。
在有形经络中矣。其所谓脓成而补者。以其邪热已定。正气已被所伤。故补其气血之不足。非补
邪也。观此杂病皆与伤寒治法同。今人以为不同。是不知阴阳之理也。夫十二经在三阳。外
无不主。内有所受者。受小谷传糟粕也。在三阴。内无所受。外有所主者。皮毛血脉肌肉筋
骨耳。用药主治者。在所当知。夫胞络者。本三焦之配也。今人惟以命门为三焦之配。不知
十
命门为液之祖。较之于吾。则有形质矣。故次三焦之下。胞络为血之母全属阴矣。故此于命
门
定其上中下之位次可也。若经所谓审清浊而知部分欤。
夫结滞积聚。多属阴脉何也。盖阴性收敛。向实归之意。若阳性则主发散冲开。何积聚
之有。所以经云。阴搏阳别。是名有妊。亦以阴脉成聚。完结之意也是以有妊之妇得阳脉来。便
主落胎。阳化气。阴成形。天地生成之功用也。又云。血旺气衰应有体。正此意也。
夫小儿痘疹。惟其右尺相火。熬煎左尺肾水。以致肾水逆克心火。乃一定之病机也。若
水胜则阴胜。其痘必主气虚不能发起。故以助阳发表之药为主。若火胜则阳胜。其痘必主血虚。
其气之发。无所盖覆。必难成浆。渐至干枯。又以敛表之药为主。愚按风热相兼。惟治热为
主。佐以收药。
风寒热相兼。惟治风为主。佐以温药之论。大概在人消息之耳。
一论人身有十二经络。统之五运六气而已。运气又不可执一也。总之者。唯一阳一阴。
人能自运
矣。学人不肯溯流穷源。而惟限于局方之习。终于局方而已。其不枉人之天年者得乎。
一论人身之胃气。乃先天之气煎以言之矣。但此气在人身少而壮。由此气以渐而成也。
人之
而不使丧耳。亦不能外有所增益也。又云能延年者。如烛在风中则不耐久。移在密室之中则
所差远矣。是以常人惟损之志人固守之。
【凡例】
一、本书采撰了《素问》《难经》《灵枢》，以及张仲景、刘河间、朱丹溪、李东垣等诸家著作。删去繁杂重复的内容，摘录其中精要确切的论述，一言可抵千万言，以便于阅读浏览。
二、向贤达之士请教，那些潜心研究此道的人，以及海内志同道合的名公巨卿，我都虚心拜访，不敢完全依赖个人的主观臆断。
三、全书分为六卷。每一卷内有分类，每一类中有论述，论述之后是脉诊评析，脉诊之后是主治方剂。苦心详细分析，希望读者打开书卷就能有所收获。
四、《先天脉镜》一书，是从异人那里秘密传授得来的，并结合自己诊脉验证的经验。它与黄帝（轩岐）和王叔和的观点有所不同，所以单独列为一册。
五、经过临床检验证实有效，加上早晚展卷细细玩味，静心领悟研究思考，另有心得，也不敢完全抄袭前人的成说。
六、这部书的编纂，经过二十年的参详订正考较，不敢草率应付以图蒙混过关。
七、从亲手抄录，到交付誊写校对，再交付刻印出版，一一对照明查修改，应当没有错误谬误。
八、另外著有《螽斯秘宝录》，专门用于生育子嗣、种子延龄。深入探究精微道理，编纂已成章节。因为来不及继续修订，暂且等待日后再次刊印附入。
【先天脉镜叙】
夫测意在声气之微。幻矣。即究诘感因。亦臆揣耳。若以三指叩五脏。尤在意揣外。轩
岐暨叔和已发玄妙。而戴氏尚有刊误之辨。盖慎之也余不敏。敢附赘疣。顾所得异人秘授。兼
之胗候验证参考。更与先天有三昧焉。岂云超轶先圣贤。而实有阐先圣贤所未泄者。是亦一画
之系。九畴之衍。奚忍私之。敬公同志。以参所未逮。
尊生主人孙文胤谨识
探求医理在于声音气息的细微之处，这很虚幻啊。即使追究询问致病的原因，也是主观推测罢了。如果用三指去叩击五脏，更是超出主观推测的范围了。黄帝（轩辕）和王叔和已经阐发了其中的玄妙，而戴氏还有刊正错误的辨析，大概是出于谨慎吧。我愚钝，竟敢附上这些多余的话。但我所得到的异人秘密传授，加上诊脉候气的验证参考，更与《先天脉镜》中的奥妙相契合。哪里敢说超越先代圣贤呢？实际上是有阐发先代圣贤未曾泄露的道理。这也是太极“一画”的延续，《洪范》“九畴”的推演，怎敢私自藏匿？恭敬地与志同道合者共同参详，以弥补我的不足。
尊生主人孙文胤谨识
【先天脉镜论云】
夫脉之胃气者何气也一阳之气升于土中者是也。为先天之气物之所赖以生者此也。而人
不自知
和缓拟之。吾以口中吹出重气拟之。又以软而滑者拟之此亦无可拟之中。而强拟
其略相似者以示人也。
所谓脉象中的“胃气”，是什么气呢？是一阳之气上升于脾土之中的那种气。它是先天之气，万物依靠它而生，但人们自己却不知道。
用平和舒缓来形容它。我用口中吹出的沉重气息来比拟它。又用柔软滑利的感觉来比拟它。这也是一种在无法确切比拟的情况下，勉强比拟其略微相似之处来展示给人的方法。
夫诊脉下指之时。须观胃气为主。若此部得其中和。则此部无病。或云独大者病。独小
者病
也。今若以小者配大者。不去凉二部之热。而反来温一部之寒。吾恐如抱薪救火。而反伤其
一部中和之体。可不损人之天年者矣。故当以胃气为主者是也。
在诊脉下指的时候，必须以观察胃气为主。如果这一部位的脉象得到其中和的状态，那么这一部位就没有病。有人说脉象特别大的有病，特别小的也有病。现在如果用小脉配大脉，不去清除两处脉象的热邪，反而去温补一处脉象的寒邪，我担心这就像抱着木柴去救火，反而伤害了这一部位中和的本体，难道不会损害人的自然寿命吗？所以应当以胃气为主，这是正确的。
夫诊脉法。固以胃气为主。而胃气之取法。前言备之矣。乃指下浑浑缓缓。无形之可碍
者是也。但觉有形。便是六淫阻滞。就可认之为病脉也。须大小缓急不同。乃六淫之体性有不同
耳。自与中和胃气大相悬隔。苟若以邪为无形。则气血以自通畅流行。乃正气而非邪气。何
病之有哉。既言为邪必有形也。但在人察识之力体认之真以何经用何药而不眩。而或二或三
之真见真知。而在阳分者。而用阳分之药。血分者而用血分之药。浮沉不失升降无瘥。轩岐之旨
斯得矣。又云一阳一阴之谓道。偏阴偏阳之谓病。信哉言乎（此论当与后篇病在中不实不坚
诊脉的方法，固然以胃气为主，而获取胃气的方法，前面已经详细说明过了。那就是指下感觉浑浑厚厚、缓缓从容，没有形体阻碍的感觉。只要觉得有形体阻碍，就是六淫（风、寒、暑、湿、燥、火六种外感病邪）阻滞，就可以认定为病脉。必须大小缓急各不相同，这是因为六淫的性质体貌不同。它们自然与中和的胃气相差甚远。假如认为邪气是无形的，那么气血就会自行通畅流行，那是正气而不是邪气，会有什么病呢？既然说邪气必然有形，关键在于人的观察识别能力和真切体认。运用何种经络、使用何种药物而不迷惑，或者拥有两三次真实的见解和知识。对于在阳分的病，就用阳分的药；对于在血分的病，就用血分的药。浮沉脉象不失升降规律，就不会有差错。这样就得到了黄帝（轩岐）的宗旨。又说：“一阴一阳交互作用叫做‘道’，偏于阴或偏于阳叫做‘病’。”这话确实可信啊。（这个论述应当与后篇关于病在中部不实不坚的内容结合来看。）
夫诊脉之时须要澄心静虑。一毫事务不可杂扰然。又调停息气。初下指必须轻手于皮毛之
间。消息其所以然也。次以按至血脉。消息其所以然。三按至肌肉之分。消息其所以然。四
又按至筋之分。消息其所以然。五又按至骨之分。消息其所以然。此五等消息之方。得其详
也。盖皮毛肺之分。阳中之阳也。其形如此。血脉之分。阳中之阴也。其形如此。肌肉脾之
分。胃气分也。筋乃肝之分。阴中之阳是也。其形如此。骨乃肾之分。阴中之阴是也。其形如此。
诊脉的时候必须澄清心思，平静思虑，丝毫的事务不可杂乱干扰。又要调节呼吸气息。初次下指必须轻轻放在皮毛之间，仔细体会其中的道理。其次按压至血脉，仔细体会其中的道理。第三次按压至肌肉部分，仔细体会其中的道理。第四次按压至筋的部分，仔细体会其中的道理。第五次按压至骨的部分，仔细体会其中的道理。这五种仔细体会的方法，能让人获得详细的知识。大概皮毛属于肺的分野，是阳中之阳，它的形态是这样的。血脉属于阳中之阴，它的形态是这样的。肌肉属于脾的分野，是胃气所在的分野。筋属于肝的分野，是阴中之阳，它的形态是这样的。骨属于肾的分野，是阴中之阴，它的形态是这样的。
夫一部之中五行具焉。五行之中阴阳分焉。阴阳之间胃气存焉。其胃气若桃李木夹中之仁。分之
两片。两片之中有穿一线。其线即胃气也。所赖以生生之机者此也。所赖以为化化之妙者此也。
在一个脉位之中，五行都具备。五行之中分出阴阳。阴阳之间存在着胃气。这个胃气就像桃树和李树木质部分夹着的果仁。将果仁分成两片，两片中间有一根线贯穿。这根线就是胃气。万物赖以产生生机的就是这个。万物赖以发挥变化奥妙的也是这个。
夫六部须各具五行之性。莫不由阴阳分来。若火邪乃五行之一也。总以一而言之。施运兼备
。即为太极也。有表有里。即为阴阳两仪也。表中有里。里中有表。即为四象也。其土气于
四象无不在。何也。如河图之土五数焉。天一生水。地六成之。一得五而成六也。地二生火
。天七成之。二得五而成七也。至于三四皆由得五而方成八九也。此土之数。所以于四时无
不在也。其阴阳五行之定位如此。
六个脉位必须各自具备五行的性质，没有不是从阴阳分化而来的。比如火邪是五行之一。总体用一个字来说，运行兼备，就是太极。有表有里，就是阴阳两仪。表中有里，里中有表，就是四象。土气在四象中没有不在的地方。为什么呢？比如河图中土的数字是五。天一生水，地六成之，一加五成为六。地二生火，天七成之，二加五成为七。至于三和四，都是得到五才成为八和九的。这个土的数字，所以在四季中没有不在的地方。它们的阴阳五行定位就是这样。
其脉之有病者何也。惟欲其无太过无不及。各得其性而已。假如部之属木者。于时为春。万
物于此畅茂条达。萌芽甲拆。此部必得软滑而长。如万物之在春者。方得木之体也。外此或
短而涩。燥淫伤也。或平而渗。湿淫伤也。或微而滞。寒淫伤也。或浮而弦。风淫伤也。或
洪而盛。热淫伤也。或尖而数。火淫伤也。至于六淫合伤。五运害制。斯又在人察识之力耳
。木须如此。火土金水何也。如火也于时为夏。万物莫不盛茂。张布施发。此部必得微洪
而大。如万物之在夏也。方得火之体也。外此皆为病矣。金也于时为秋。万物莫不完聚收敛而实
部必得清肃而浮。如万物之在秋也。方得金之体也。外此则皆为病。水也于时为冬。万物莫
不归藏安静潜伏。此部必得沉细而实。如万物之在冬也。方得水之体也。外此太过不及。
皆为病矣。至于土者。惟以和缓安静。且三焦包络之火。非心火之比。游行于天地之间。惟
以滑数流利。前体若此者。乃本来自然之性。以知消息处治之道。但恐智者过之。愚者不及
。难以造斯道之精耳。
脉象有病是怎么回事呢？只是希望它不要太过，也不要不及，各自符合其本性罢了。假如某一部脉属于木，对应的时间是春季，万物在此时茂盛舒展，萌芽破壳。这一部的脉象必须柔软、滑利而长，就像万物在春天一样，才符合木的本体。除此之外，如果脉短而涩，是燥邪损伤；如果脉平而渗，是湿邪损伤；如果脉微而滞，是寒邪损伤；如果脉浮而弦，是风邪损伤；如果脉洪大而盛，是热邪损伤；如果脉尖而数，是火邪损伤。至于六淫共同伤害，五运克制伤害，这就在于人的观察识别能力了。木脉必须这样，火、土、金、水脉呢？比如火脉，对应时间是夏季，万物无不茂盛，张扬发散。这一部的脉象必须微微洪大，就像万物在夏天一样，才符合火的本体。除此之外都是病脉。金脉对应时间是秋季，万物无不圆满聚集、收敛结实。这一部的脉象必须清肃而浮，就像万物在秋天一样，才符合金的本体。除此之外就都是病脉。水脉对应时间是冬季，万物无不归藏、安静潜伏。这一部的脉象必须沉细而实，就像万物在冬天一样，才符合水的本体。除此之外，太过或不及，都是病脉。至于土脉，只以和缓安静为标准。而且三焦和心包络的火，不能与心火相比，它游行于天地之间，只以滑数流利为特征。前面的形态像这样，乃是本来自然的属性，以此来知晓消长治疗的道理。只是恐怕聪明人做得过头，愚蠢的人做得不够，难以达到这门学问的精妙境界。
前云五行之性如此。亦惟以在经者言耳。而络脉之分布。此又不可不知也。络者与经之
何异
有之。既以察其经矣。又当察其络。察络之方又不易也。又云大干者走经。旁枝者走络。
甚
经。傍发者为络。是以生疮疖于手足。或积块于身旁。必察络而后知其病之所在也。此图略
载以示大端。后当详论。前论备而未详。尚有输孙两手络图。两手须左右不同络脉为病大同
\r右手经络图形\ps48a1.bmp\r
前头至腹下 后背至足
\r左手经络图形\ps48a2.bmp\r
外背 内胸
\r五脏外发见之图\ps48a3.bmp\r
如病患面青。或好呼。或喜酸。或泣。或怒。数内有一见于外者。知其肝经受病也。余
脏仿此而推之。
\r五脏外应之图\ps48a4.bmp\r
内经曰。上境上者。喉咙及头间事也。下境下者。后腰及足胫间事也。前以候前。后以
。左寸外以候心。内以候膻中。左关外以候肝。内以候膈。左尺外以候肾。内以候膀胱。右
寸外以候肺喉。内以候膈。右关内胃外脾。右尺内以命门。外以候三焦。
前面说五行的性质像这样，也只是针对经脉而言的。而络脉的分布，这又是不可不知道的。络脉与经脉有什么不同呢？有的。既然已经观察了经脉，还应当观察络脉。观察络脉的方法也不容易。又说主干走经脉，旁支走络脉。甚至主干深入经脉，旁边发出的就是络脉。因此如果在手足生出疮疖，或者在身体侧面形成积块，必须观察络脉才能知道疾病所在的位置。这张图简要记载以显示大体，后面应当详细论述。前面的论述完备但不详细，还有输孙的两手络脉图。两手必须左右不同，络脉生病大同小异。
[右手经络图形]
前头至腹下，后背至足
[左手经络图形]
外背，内胸
[五脏外发见之图]
如果病人面色青，或者喜欢呼喊，或者喜欢吃酸味，或者哭泣，或者发怒，这几项中有一项表现在外的，就知道是肝经生病了。其他脏腑可以仿照这个推理。
[五脏外应之图]
《内经》说：上部候候的是喉咙和头部之间的事，下部候候的是后腰和足胫之间的事。前面候前面的病，后面候后面的病。左寸外侧候心，内侧候膻中。左关外侧候肝，内侧候膈。左尺外侧候肾，内侧候膀胱。右寸外侧候肺和喉，内侧候膈。右关内侧候胃，外侧候脾。右尺内侧候命门，外侧候三焦。
前图所载。部位络脉若此部此络有病。脉则主此处有病。毫发不差。但审六气。知其作
何
前面的图所载，部位和络脉如果这一部这一络有病，脉象就主宰这里有病，丝毫不差。只要审察六气，就知道它造成什么……
夫六淫之邪。皆阴阳二气推迁。相代太过不及而成。此六邪也。阳中之阴则为风。阳中
之阳
父母。土乃脾胃之分。无所不谈。故难定
位。但脉中有外寒而内热。有外热而内寒。彼此相制而不得其自然。以致病相隐伏于其中。
实不外乎阴阳升降之性也。故用药者。当知升降阴阳为主。
六淫邪气，都是阴阳二气推移变迁，相互交替太过或不及而形成的。这就是六种邪气。阳中的阴就是风。阳中的阳……父母。土是脾胃的分野，没有什么不谈论的。所以难确定位置。但是脉象中有外寒内热，有外热内寒。彼此制约而不能自然，导致疾病相互隐伏在其中。实在离不开阴阳升降的属性。所以用药的人，应当知道以升降阴阳为主。
夫治六邪之药佐之。而六淫之邪非外来物也然人之一身。本乎六气而成。十二经络之中
不可
外此六气。相代以为造化之机也。
治疗六邪的药物辅助它。而六淫邪气并不是外来物体。然而人的身体，基于六气而成。十二经络之中……不可……除了这六气，相互交替作为造化的机制。
论六淫之邪浮越起于上。而得按入里便不相似者风也。百病不离乎风。迟滞微虚者寒也
。尖
。如地理之辨星辰。头同而脚异者。
论述六淫邪气浮越起于上部，而按压入里就不相似的，是风邪。百病离不开风。迟滞微虚的是寒邪。尖……就像地理辨别星辰，头相同而脚不同的……
阳邪在表。自得发散之体。如甑上热气。烘烘上升。四图无约束之状也。乃阳气自旺。
本部如此者。当伏以降之。
阳邪在体表，自然具有发散的特性。就像蒸笼上的热气，滚滚上升。四种图没有约束的状态。这是阳气自旺。这一部像这样的，应当潜降来抑制它。
阴邪在表。自得涩滞之体。如煎银将化。面上有HT 。盖覆不开也。乃阴乘阳也如此当发
之。散之。升之。举之。阴有形而阳无质者此也。
阴邪在体表，自然具有涩滞的特性。就像煎银即将熔化，表面有……覆盖不开。这是阴乘阳。像这样应当发散它。疏散它。提升它。举托它。阴有形而阳无质的就是这个。
一论人身之中。惟阴阳二气而已。阴在内阳之守。阳在外阴之使也。阴须在内而根于外
阳之
下。阳须在外而根内阴之上。故曰。阴根阳。阳根阴也。是以脉中。表须属阳。以活动为其
体性。而犹有静顺之阴在内。里须属阴。以静顺为其体性。而犹有活动之阳在中。如此乃
两
得相根据倚也。或表脉惟散尖洪大。里脉惟蹇迟细小。乃阴阳相拒而不相和。各盛于本位。当
以药之气味轻清者收敛表阳。使根于内。又以气味俱浓者。温和里阴使根于外。又或有表涩
下而里冲上者。在外在阳气不升。在内为阴火冲发。此常情多有也。当升表之阳气。降里之
阴火。亦有表蹇涩而里洪数者。亦有阴乘阳。阳乘阴也。
当升发之。当升降之其治法脉法之纲。不过如此。其中或兼五运六气之邪。或有
积聚成痰。此又在人所择药味治之而已。而阴阳之理不能离也。
一篇论述人身之中，只有阴阳二气罢了。阴在内，是阳的守卫；阳在外，是阴的役使。阴必须在内而根于外在的阳之下。阳必须在外面而根于内在的阴之上。所以说，阴根于阳，阳根于阴。因此在脉象中，表必须属阳，以活动为其体性，而仍然有静顺的阴在内。里必须属阴，以静顺为其体性，而仍然有活动的阳在中。这样两者才能相互凭借倚靠。或者表脉只是散、尖、洪、大，里脉只是蹇、迟、细、小，这是阴阳相互抗拒而不和谐，各自在本位旺盛。应当用气味轻清的药物治疗以收敛表阳，使其根于内。又用气味浓厚的药物，温和里阴使其根于外。或者又有表涩下而里冲上的情况。在外是阳气不升，在内是阴火冲发。这种情况常有。应当提升表的阳气，下降里的阴火。也有表蹇涩而里洪数的情况。也有阴乘阳，阳乘阴的情况。
应当升发它。应当升降它。治疗方法和脉法的纲领，不过如此。其中或许兼有五运六气的邪气，或者有积聚形成痰。这又在于人选择药味治疗罢了。而阴阳的道理是不能离开的。
一论人身中。惟阴血阳气而已。贵乎不可有偏胜也。一有偏胜。皆为病矣。胜轻则病轻
。胜重则病重。至日久则病愈胜。微者愈微。渐至孤阴孤阳。是皆死也。脉若孤阳。死在春夏之
日中脉若在孤阴。死在秋冬之夜半。所谓孤阳不生。孤阴不成。何也。盖阳无阴。则散漫
不能收敛。阳之所倚者阴也。阴无阳则翕聚不能发散。阴之所倚者阳也。观之天傍地。地傍天。
天地自相倚杖。而人则可见矣。
一篇论述人身中，只有阴血阳气罢了。贵在不能有偏胜。一旦有偏胜，都是病了。胜得轻则病轻，胜得重则病重。到了日子久了则病愈胜，微弱的愈微弱。逐渐变成孤阴孤阳，这都是死症。脉象如果是孤阳，死在春夏日的中午；脉象如果是孤阴，死在秋冬夜的半夜。所谓孤阳不生，孤阴不成。为什么呢？因为阳没有阴，就会散漫不能收敛。阳所倚靠的是阴。阴没有阳就会聚合不能发散。阴所倚靠的是阳。看天依附地，地依附天。天地自然相互倚仗，而人也可以看到了。
一论阴阳之性。阴之性静。阳之性动。阴之性收。阳之性散。阴之性降。阳之性升。阴
之性沉。阳之性浮。阴之性迟。阳之性数。阴之体平。阳之体尖。阴之性横。阳之性直。阴之性
成。阳之性生。阴之性杀。阳之性长。阴之性内。阳之性外。阴之体弱。阳之体强。阴之体
浊。阳之体清。阴之味咸。阳之味辛。阴之味苦。阳之味甘。阴之气凉。阳之气温。阴之气
寒。阳之气热。阴之体润。阳之体燥。阴之体扁。阳之体圆。阴之体短。阳之体长。阴之体
有形。阳之体有质。此阴阳形质之大道也。
一篇论述阴阳的性质。阴的性质是静，阳的性质是动。阴的性质是收，阳的性质是散。阴的性质是降，阳的性质是升。阴的性质是沉，阳的性质是浮。阴的性质是迟，阳的性质是数（快）。阴的体性是平，阳的体性是尖。阴的性质是横，阳的性质是直。阴的性质是成，阳的性质是生。阴的性质是杀，阳的性质是长。阴的性质是内，阳的性质是外。阴的体性是弱，阳的体性是强。阴的体性是浊，阳的体性是清。阴的味道是咸，阳的味道是辛。阴的味道是苦，阳的味道是甘。阴的气性是凉，阳的气性是温。阴的气性是寒，阳的气性是热。阴的体性是润，阳的体性是燥。阴的体性是扁，阳的体性是圆。阴的体性是短，阳的体性是长。阴的体性是有形，阳的体性是有质。这是阴阳形质的大道。
一论阴阳升降之道。其阳上升非在阳分而复上升。乃阴极阳生之道。阳自阴分上升至阳
分耳。
而降地。天晴自下而上升。正此意也。又曰。地气上而为云。天气下而为雨。
一篇论述阴阳升降的道理。那阳上升不是在阳分再上升，而是阴极阳生的道理。阳从阴分上升到阳分罢了。
而降地。天晴自下而上升。正是这个意思。又说：地气上升成为云，天气下降成为雨。
一论阳性无不发散。阴性无不收敛。阳性发散。散何物。不过发散乎阴耳。非外有物与
阳发散也。阴性收敛。敛何物。不过收敛乎阳耳。非外又有物与阴收敛也。
或有阳收敛阴发散者。乃阳中之阴收敛。阴中之阳发散耳。而阴阳之性。未尝先也。
一篇论述阳的性质无不发散，阴的性质无不收敛。阳发散，发散什么？不过是发散阴罢了。不是外有东西给阳发散。阴收敛，收敛什么？不过是收敛阳罢了。不是外又有东西给阴收敛。
或者有为阳收敛阴发散的，那是阳中的阴收敛，阴中的阳发散罢了。而阴阳的性质，未曾有先后之分。
一论六淫之邪。性有浮起升散者。有沉平降敛者。所风热火者。其性属阳。本乎天者亲
上其。来必浮起升散。寒湿燥者。其性属阴。本乎地者亲下其来必沉下降敛。但各得其位。受胃
气之所养。升降浮沉得遂其性。则为天地推迁运化之气耳。何病之有哉。一不如此则阳去乘
阴。阴去乘阳。则阴阳不和。各先其职。故性相倚仗者。而变为相形者矣。渐必至于阳微阴
胜。阴微阳胜。感则阴去阳杂独守。阳去阴杂独存。常道值此。大变可立待矣。
一篇论述六淫邪气，性质有浮起升散的，有沉平降敛的。风、热、火，它们的性质属阳，源于天的亲近上，来的时候必然浮起升散。寒、湿、燥，它们的性质属阴，源于地的亲近下，来的时候必然沉下降敛。只要各自得到其位，受到胃气的滋养，升降浮沉得以顺应其性，就是天地推移运化的气罢了。有什么病呢？一旦不这样，阳就去乘阴，阴就去乘阳，那么阴阳不和。各自先履行其职责。所以性质相互倚仗的，就变成了相互对抗的。逐渐必然导致阳微阴胜，阴微阳胜。感受邪气则阴去阳杂独守，阳去阴杂独存。常道遇到这种情况，大的变故可以立刻等待到了。
一论升降浮沉。在脉中贵在平和。但浮沉若夏冬二时。寒热至此极矣。极则改常。然或
有生者
惟以此。若前寒热浮沉之极。则阴孤阳寡。固不必治。而亦不能治也。
一篇论述升降浮沉。在脉象中贵在平和。但浮沉像夏冬两个时节，寒热到了极点。极则改变常态。然而或者有生的……只因为这个。如果前面寒热浮沉的极点，那么阴孤阳寡，固然不必治，也不能治。
夫治病者。主脉不及。治之宜缓。客邪居之。治之宜急。药性分两不可惑也。
治疗疾病的人。主脉不及，治疗应该缓慢。客邪占据，治疗应该紧急。药性的分量不可困惑。
夫三阳之表。有邪当汗。其汗宜急。三阳之里。有邪当下。其下宜缓。三阴之表。有邪
当汗
其汗。阳之里乃表之里有形经络受邪。故宜利小便下大便。阴之表乃里之表也。亦为经络受
病。故宜清形以为汗。阴之里乃里之里也。实为有形经络受邪。故宜大便下之。何也。盖表
乃阳之分也。阳性本浮之客。蹇滞阴邪。故宜发散以顺其阳之性。里乃阴分也。阴性本沉。
降之客。洪数阳邪。故宜利下。以顺遂阴之性也。升降浮沉。治法须异。不过顺阴阳之性
。而利导之耳。外是失之。皆为穿凿。所以智者恶其凿也。
三阳的表，有邪气应当发汗，发汗应该紧急。三阳的里，有邪气应当攻下，攻下应该缓慢。三阴的表，有邪气……发汗。阳的里是表的里有形经络受邪。所以适宜利小便通大便。阴的表是里的表。也是经络受病。所以适宜清形以作汗。阴的里是里的里。实在是有形经络受邪。所以适宜通大便攻下。为什么呢？因为表是阳的分野。阳的性质本是浮的客，蹇滞阴邪。所以适宜发散以顺应阳的性质。里是阴分。阴的性质本是沉。降的客。洪数阳邪。所以适宜利下。以顺应阴的性质。升降浮沉，治疗方法必须不同。不过是顺应阴阳的性质。而引导它罢了。除此以外失之，都是穿凿附会。所以聪明人厌恶穿凿。
夫治肿毒初得。宜发汗。亦以其所得未深。在无形经络。久则宜下。以其渐进入里也。
在有形经络中矣。其所谓脓成而补者。以其邪热已定。正气已被所伤。故补其气血之不足。非补
邪也。观此杂病皆与伤寒治法同。今人以为不同。是不知阴阳之理也。夫十二经在三阳。外
无不主。内有所受者。受小谷传糟粕也。在三阴。内无所受。外有所主者。皮毛血脉肌肉筋
骨耳。用药主治者。在所当知。夫胞络者。本三焦之配也。今人惟以命门为三焦之配。不知
十
命门为液之祖。较之于吾。则有形质矣。故次三焦之下。胞络为血之母全属阴矣。故此于命
门
定其上中下之位次可也。若经所谓审清浊而知部分欤。
治疗肿毒刚得到，适宜发汗。也是因为它所得未深，在无形经络。久了适宜攻下。因为它逐渐进入里了。在有形经络中了。那个所谓脓成而补的，是因为邪热已定，正气已被伤害。所以补它气血的不足。不是补邪。看这些杂病都与伤寒治法相同。现在人以为不同。是不懂阴阳的道理。十二经在三阳，外无不主，内有所受的。受小谷传糟粕。在三阴，内无所受，外有所主的。皮毛血脉肌肉筋骨罢了。用药主治的，在所应当知道。胞络，本来是三焦的配合。现在人只以命门为三焦的配合。不知……
命门是液的祖先。比较于我。就有形质了。所以次于三焦之下。胞络是血的母亲全属阴了。所以在这个命门……确定其上中下的位次是可以的。如果经所说审清浊而知部分吗。
夫结滞积聚。多属阴脉何也。盖阴性收敛。向实归之意。若阳性则主发散冲开。何积聚
之有。所以经云。阴搏阳别。是名有妊。亦以阴脉成聚。完结之意也是以有妊之妇得阳脉来。便
主落胎。阳化气。阴成形。天地生成之功用也。又云。血旺气衰应有体。正此意也。
结滞积聚，多属阴脉为什么呢？因为阴的性质收敛。趋向实归的意思。如果阳的性质则主发散冲开。哪里有积聚。所以经说。阴搏阳别。名叫有妊娠。也以阴脉成聚。完结的意思也是有妊娠的妇女得到阳脉来。就主落胎。阳化气。阴成形。天地生成的功用。又说。血旺气衰应有体。正是这个意思。
夫小儿痘疹。惟其右尺相火。熬煎左尺肾水。以致肾水逆克心火。乃一定之病机也。若
水胜则阴胜。其痘必主气虚不能发起。故以助阳发表之药为主。若火胜则阳胜。其痘必主血虚。
其气之发。无所盖覆。必难成浆。渐至干枯。又以敛表之药为主。愚按风热相兼。惟治热为
主。佐以收药。
风寒热相兼。惟治风为主。佐以温药之论。大概在人消息之耳。
小儿痘疹，只有他的右尺相火，熬煎左尺肾水。导致肾水逆克心火。是一定的病机。如果水胜则阴胜。他的痘必主气虚不能发起。所以以助阳发表的药为主。如果火胜则阳胜。他的痘必主血虚。他的气的发。无所盖覆。必难成浆。渐至干枯。又以敛表的药为主。我按风热相兼。只治热为主。佐以收药。
风寒热相兼。只治风为主。佐以温药的论述。大概在于人消息罢了。
一论人身有十二经络。统之五运六气而已。运气又不可执一也。总之者。唯一阳一阴。
人能自运
矣。学人不肯溯流穷源。而惟限于局方之习。终于局方而已。其不枉人之天年者得乎。
一篇论述人身有十二经络。统括在五运六气罢了。运气又不可执着于一。总之。只有一个阳一个阴。人能自己运
了。学人不肯溯流穷源。而只限于局方的习惯。终于局方罢了。他不枉费人的自然寿命能得到吗。
一论人身之胃气。乃先天之气煎以言之矣。但此气在人身少而壮。由此气以渐而成也。
人之
而不使丧耳。亦不能外有所增益也。又云能延年者。如烛在风中则不耐久。移在密室之中则
所差远矣。是以常人惟损之志人固守之。
一篇论述人身之胃气。是先天之气煎以说了。但是这个气在人身少而壮。通过这个气以渐而成。人的
而不使丧失罢了。也不能外有所增益。又说能延年。比如蜡烛在风中则不耐久。移到密室之中则
所差远了。所以常人只损之志人固守它。
[Fanli / General Principles]
One. This collection compiles and selects texts from the *Suwen* (Basic Questions), *Nanjing* (Classic of Difficult Issues), *Lingshu* (Spiritual Pivot), as well as works by Zhang Zhongjing, Liu Hejian, Zhu Danxi, and Li Dongyuan. Complicated and repetitive content has been deleted, while precise and essential points have been extracted. One statement can replace thousands, facilitating easy reading and browsing.
Two. I have consulted with virtuous scholars who devote themselves to this field, as well as distinguished gentlemen within the realm sharing the same path. I visited them with an open mind and dare not rely solely on personal subjective speculation.
Three. The book is divided into six volumes. Within each volume are categories; within each category are discussions; following the discussions are pulse diagnoses; and after the pulse diagnoses are the governing prescriptions. Through painstaking detailed analysis, it is hoped that readers will gain insights upon opening the book.
Four. The *Xiantian Maijing* (Mirror of Primal Pulse) was secretly transmitted by a unique individual and combined with my own pulse diagnosis verification. It differs from the views of Xuandi (Yellow Emperor) and Shuhe (Wang Shuhe), so it is listed separately in its own volume.
Five. After clinical verification and careful study day and night, through quiet contemplation and research, I gained further insights. I dare not simply copy established theories.
Six. This compilation underwent twenty years of reference, revision, and examination. It is not hastily prepared for superficial review.
Seven. From handwritten copying to final proofreading and printing, every detail was checked and corrected to ensure accuracy and avoid errors.
Eight. Additionally, I authored the *Zhongsi Mibao Lu* (Secret Treasure Record for Multiplying Offspring), specifically for fertility and seed preservation. Having thoroughly explored its subtleties and compiled chapters, due to lack of time for further revision, I await another day to print it as an appendix.
[Xiantian Maijing Preface]
Investigating medical principles lies in the subtleties of voice and qi; this is illusory. Even investigating the causes of illness is merely speculative. Using three fingers to knock on the five zang organs goes beyond mere speculation. Xuandi (Yellow Emperor) and Shuhe (Wang Shuhe) have already revealed the mysteries, yet Dai Shi still provided corrections and debates, likely out of caution. I am unwise and dare to add these superfluous words. However, what I received through secret transmission from a unique individual, combined with pulse diagnosis verification and reference, aligns more deeply with the profound secrets of Xiantian. How can I claim to surpass the ancient sages? In reality, I elucidate what they did not reveal. This is also an extension of the single stroke of Taiji and the derivation of the Nine Categories. How could I bear to keep it private? I respectfully share it with comrades to supplement what I lack.
Respectfully recorded by Sun Wenyin, Master of Zunsheng.
[Xiantian Maijing Treatise]
What is the "Stomach Qi" in the pulse? It is the Qi of one yang rising within the earth (Spleen/Stomach). It is the primal qi upon which all things depend for life, yet people are unaware of it.
To describe it using harmony and slowness: I compare it to the heavy breath blown from the mouth. I also compare it to something soft and slippery. This is a forced comparison of slight similarities to show people what cannot be precisely described.
When diagnosing the pulse, one must focus primarily on observing Stomach Qi. If this position obtains a state of harmony, there is no disease in this position. Some say a pulse that is exclusively large indicates disease, and one that is exclusively small indicates disease. Now, if one pairs a small pulse with a large pulse, failing to clear the heat in two positions but instead warming the cold in one position, I fear this is like carrying firewood to save a fire, which would damage the harmonious nature of that position. Would this not harm a person's natural lifespan? Therefore, one must prioritize Stomach Qi.
The method of pulse diagnosis certainly prioritizes Stomach Qi. The way to obtain Stomach Qi was explained previously: it feels thick and slow under the fingers, without any tangible obstruction. If one feels a tangible obstruction, it is blockage by the Six Excesses (Liu Yin), and it can be recognized as a pathological pulse. The differences in size, speed, and tension are due to the different natures of the Six Excesses. They are vastly different from the harmonious Stomach Qi. If one considers evil qi to be formless, then qi and blood would flow freely, representing righteous qi rather than evil qi, so what disease would there be? Since evil qi must have form, it depends on human observation and true recognition. Using the correct meridians and medicines without confusion, or having genuine insight, allows one to use Yang-branch medicines for Yang-branch diseases and Blood-branch medicines for Blood-branch diseases. Maintaining proper ascending and descending without error in floating and sinking pulses achieves the essence of Xuandi. It is said, "One Yin and one Yang is called the Dao; deviation into Yin or Yang is called disease." These words are indeed true. (This discussion should be read together with the later section on diseases in the center that are neither solid nor firm.)
During pulse diagnosis, one must clarify the mind and calm thoughts, avoiding any distraction. One must also regulate breathing. Initially, place the fingers lightly between the skin and hair to observe the principle. Next, press to the blood vessels to observe the principle. Thirdly, press to the muscles to observe the principle. Fourthly, press to the tendons to observe the principle. Fifthly, press to the bones to observe the principle. These five levels of observation provide detailed knowledge. Skin/hair belongs to the Lung, which is Yang within Yang. Blood vessels belong to Yang within Yin. Muscles belong to the Spleen, which is the domain of Stomach Qi. Tendons belong to the Liver, which is Yin within Yang. Bones belong to the Kidney, which is Yin within Yin.
Within one pulse position, the Five Elements are complete. Within the Five Elements, Yin and Yang are divided. Between Yin and Yang, Stomach Qi exists. Stomach Qi is like the kernel inside the wood of peach or plum trees. Split the kernel into two halves, and there is a thread piercing through them. That thread is Stomach Qi. This is the mechanism relied upon for generation and the wonder relied upon for transformation.
The six pulse positions must each possess the nature of the Five Elements, none originating except from the division of Yin and Yang. Fire excess is one of the Five Elements. Generally speaking, encompassing operation is Taiji. Having exterior and interior is the Two Modes of Yin and Yang. Exterior containing interior and interior containing exterior is the Four Images. Earth Qi is present in all Four Images. Why? Like the number five for Earth in the Hetu (River Map). Heaven generates Water (1), Earth completes it (6); 1 plus 5 equals 6. Earth generates Fire (2), Heaven completes it (7); 2 plus 5 equals 7. As for 3 and 4, they become 8 and 9 only by obtaining 5. This is why the number of Earth is present in all four seasons. The positioning of Yin, Yang, and the Five Elements is thus.
Why do pulses have disease? Only when they are neither excessive nor deficient, but each obtains its nature. Suppose a position belongs to Wood, corresponding to Spring. All things flourish and spread here, sprouting and breaking shells. This position must be soft, slippery, and long, just as all things in Spring obtain the body of Wood. Otherwise, if short and choppy, it is injury by Dryness excess. If flat and seeping, it is injury by Dampness excess. If faint and stagnant, it is injury by Cold excess. If floating and wiry, it is injury by Wind excess. If surging and abundant, it is injury by Heat excess. If sharp and rapid, it is injury by Fire excess. As for combined injuries by the Six Excesses and mutual restriction by the Five Movements, this depends on human observational power. Wood must be like this. What about Fire, Earth, Metal, and Water? Fire corresponds to Summer, where all things flourish and expand. This position must be slightly surging and large, just as all things in Summer obtain the body of Fire. Anything else is disease. Metal corresponds to Autumn, where all things gather and condense. This position must be clear,肃 (solemn/clear), and floating, just as all things in Autumn obtain the body of Metal. Anything else is disease. Water corresponds to Winter, where all things hide and lie quiet. This position must be deep, fine, and solid, just as all things in Winter obtain the body of Water. Anything else, whether excessive or deficient, is disease. As for Earth, it is only harmonious, slow, and quiet. Furthermore, the Fire of the Sanjiao (Triple Burner) and Pericardium is not comparable to Heart Fire; it travels between Heaven and Earth, characterized only by slipperiness, rapidity, and fluidity. The forms mentioned above are their original natural natures, allowing one to know the way of treatment based on increase and decrease. One fears that the wise may overdo it and the foolish may fall short, making it difficult to reach the essence of this Dao.
The previous discussion on the nature of the Five Elements referred only to the Jing (Main) Meridians. The distribution of Luo (Collateral) Vessels must also be known. What is the difference between Luo and Jing? Having observed the Jing, one must also observe the Luo. Observing the Luo is not easy. It is said that main trunks travel the Jing, while branches travel the Luo. Main roots enter the Jing, while side emissions are Luo. Therefore, if sores appear on hands/feet or masses form on the sides of the body, one must examine the Luo to know the location of the disease. This diagram briefly shows the main points; detailed discussion follows. The previous discussion was complete but not detailed. There are also diagrams of the Luo vessels of both hands. The left and right hands differ, but Luo vessel diseases are largely similar.
[Right Hand Meridian Diagram]
Front head to lower abdomen, back back to feet.
[Left Hand Meridian Diagram]
Outer back, inner chest.
[Diagram of External Manifestations of Five Zang]
If a patient has a green face, likes to call out, prefers sour taste, cries, or gets angry, and one of these appears externally, it is known that the Liver Meridian is diseased. Other Zang organs can be deduced similarly.
[Diagram of External Correspondences of Five Zang]
The *Neijing* states: Upper regions correspond to the throat and head. Lower regions correspond to the lower back and calves. Anterior parts diagnose anterior diseases, posterior parts diagnose posterior diseases. Left Cun (Inch) exterior diagnoses Heart, interior diagnoses Danzhong (Chest Center). Left Guan (Bar) exterior diagnoses Liver, interior diagnoses Diaphragm. Left Chi (Cubit) exterior diagnoses Kidney, interior diagnoses Bladder. Right Cun exterior diagnoses Lung and Throat, interior diagnoses Diaphragm. Right Guan interior diagnoses Stomach, exterior diagnoses Spleen. Right Chi interior diagnoses Mingmen (Gate of Life), exterior diagnoses Sanjiao.
The previous diagram shows that if a specific position and Luo vessel are diseased, the pulse indicates disease at that exact spot, without error. One must examine the Six Qi to know what...
The Six Excess evils are formed by the推移 (pushing/moving) of Yin and Yang Qi, alternating in excess or deficiency. These are the six evils. Yin within Yang is Wind. Yang within... Parents. Earth is the domain of Spleen and Stomach, discussing nothing. Thus, it is hard to fix a position. But in the pulse, there is external cold and internal heat, or external heat and internal cold. They constrain each other unnaturally, causing diseases to hide within. This essentially does not exceed the nature of Yin-Yang ascending and descending. Therefore, those using medicine should prioritize ascending and descending Yin and Yang.
Medicines treating the Six Evils assist it. The Six Excess evils are not external objects. However, the human body is formed based on the Six Qi. Within the Twelve Meridians... Cannot... Except for these Six Qi, alternating as the mechanism of creation.
Discussing the Six Excess evils floating up from above, becoming dissimilar when pressed inward, is Wind. Hundred diseases do not leave Wind. Sluggish and slightly deficient is Cold. Sharp... Like geography distinguishing stars, heads same but feet different.
Yang evil on the exterior naturally has a dispersing body, like heat rising from a steamer, rolling upward. The four diagrams show no constraint. This is Yang Qi flourishing itself. If this position is like this, it should be suppressed by descending.
Yin evil on the exterior naturally has a stagnant body, like silver being melted, covered on the surface and not opening. This is Yin overcoming Yang. Like this, it should be released, dispersed, raised, and lifted. Yin has form, Yang has substance; this is it.
One treatise on the human body: only Yin and Yang Qi exist. Yin inside is the guard of Yang; Yang outside is the servant of Yin. Yin must be inside, rooted below the external Yang. Yang must be outside, rooted above the internal Yin. Thus, Yin roots in Yang, Yang roots in Yin. Therefore, in the pulse, Exterior must belong to Yang, with activity as its nature, yet still having quiet Yin inside. Interior must belong to Yin, with quietness as its nature, yet still having active Yang inside. Thus, both rely on each other. Or if Exterior pulse is only scattered, sharp, surging, large, and Interior pulse is only obstructed, slow, fine, small, this is Yin and Yang rejecting each other and not harmonizing, each flourishing in its own position. One should use light and clear flavored medicines to converge Exterior Yang, rooting it inside. And use dense flavored medicines to warm Interior Yin, rooting it outside. Or there may be Exterior stagnation downward and Interior rushing upward. Outside, Yang Qi does not rise; inside, Yin Fire rushes forth. This is common. One should raise Exterior Yang and descend Interior Yin Fire. There are also cases of Exterior obstruction/stagnation and Interior surging/rapid. There is also Yin overcoming Yang, Yang overcoming Yin.
One should raise and disperse. One should ascend and descend. The outline of treatment and pulse methods is no more than this. Among them, there may be evils of the Five Movements and Six Qi, or accumulations forming phlegm. This depends on choosing medicinal flavors to treat. The principle of Yin and Yang cannot be separated.
One treatise on the human body: only Yin Blood and Yang Qi exist. It is precious that there be no bias. Once there is bias, it becomes disease. Light bias means light disease; heavy bias means heavy disease. Over time, the disease increases, the weak becomes weaker, gradually leading to Solitary Yin and Solitary Yang, which are all death. If the pulse is Solitary Yang, death occurs at noon in Spring/Summer. If the pulse is Solitary Yin, death occurs at midnight in Autumn/Winter. It is said, "Solitary Yang does not generate; Solitary Yin does not complete." Why? Because Yang without Yin scatters and cannot converge; what Yang relies on is Yin. Yin without Yang gathers but cannot disperse; what Yin relies on is Yang. Observe Heaven leaning on Earth, Earth leaning on Heaven. Heaven and Earth naturally rely on each other, and humans can see this.
One treatise on the nature of Yin and Yang: Yin nature is static; Yang nature is dynamic. Yin nature is contracting; Yang nature is dispersing. Yin nature is descending; Yang nature is ascending. Yin nature is deep; Yang nature is floating. Yin nature is slow; Yang nature is rapid. Yin body is flat; Yang body is sharp. Yin nature is horizontal; Yang nature is straight. Yin nature is completing; Yang nature is generating. Yin nature is killing; Yang nature is growing. Yin nature is internal; Yang nature is external. Yin body is weak; Yang body is strong. Yin body is turbid; Yang body is clear. Yin flavor is salty; Yang flavor is pungent. Yin flavor is bitter; Yang flavor is sweet. Yin qi is cool; Yang qi is warm. Yin qi is cold; Yang qi is hot. Yin body is moist; Yang body is dry. Yin body is flat; Yang body is round. Yin body is short; Yang body is long. Yin body has form; Yang body has substance. This is the great principle of Yin-Yang form and substance.
One treatise on the way of Yin-Yang ascending and descending: Yang rising is not rising again in the Yang branch, but the way of Extreme Yin generating Yang. Yang rises from the Yin branch to the Yang branch.
And descending to Earth. Clear sky rises from below. This is exactly this meaning. It is also said: Earth Qi rises to become clouds; Heaven Qi descends to become rain.
One treatise on Yang nature: all disperse. Yin nature: all contract. Yang disperses. Disperses what? Only disperses Yin. Not that there is an external object giving Yang dispersion. Yin contracts. Contracts what? Only contracts Yang. Not that there is an external object giving Yin contraction.
Or there are cases of Yang contracting and Yin dispersing; this is Yin within Yang contracting and Yang within Yin dispersing. The nature of Yin and Yang has never had priority.
One treatise on the Six Excess evils: some natures float up and disperse; some sink, level, descend, and contract. Wind, Heat, Fire: their nature belongs to Yang, originating from Heaven, close to above. Their coming must be floating, rising, and dispersing. Cold, Dampness, Dryness: their nature belongs to Yin, originating from Earth, close to below. Their coming must be sinking, descending, and contracting. But if each obtains its position and is nourished by Stomach Qi, ascending, descending, floating, and sinking fulfilling their nature, they are just the Qi of Heaven and Earth pushing and transforming. What disease is there? If not so, Yang goes to overcome Yin, Yin goes to overcome Yang, then Yin and Yang do not harmonize. Each performs its duty first. Thus, natures relying on each other become opposing. Gradually leading to Yang weak and Yin victorious, or Yin weak and Yang victorious. Feeling [evil], Yin leaves and Yang mixes alone guarding, Yang leaves and Yin mixes alone remaining. Constant Dao encountering this, great changes can be expected immediately.
One treatise on ascending, descending, floating, and sinking: in the pulse, peace is precious. But floating and sinking like Summer and Winter times, Cold and Heat reaching extremes. Extremes change normalcy. Yet there may be life... Only because of this. If the previous extreme of Cold/Heat/Floating/Sinking, then Yin solitary and Yang few, certainly no need to treat, and also cannot treat.
Those treating disease: if the main pulse is deficient, treatment should be slow. If guest evil occupies, treatment should be urgent. Medicinal properties and dosages must not confuse.
Exterior of Three Yang: if evil, should sweat. Sweating should be urgent. Interior of Three Yang: if evil, should purge. Purging should be slow. Exterior of Three Yin: if evil... Should sweat. Yang interior is the interior of the exterior,有形 (formative) meridians receiving evil. So suitable to promote urination and defecation. Yin exterior is the exterior of the interior. Also meridian disease. So suitable to clear form to induce sweat. Yin interior is the interior of the interior. Truly formative meridian receiving evil. So suitable to purge via defecation. Why? Because Exterior is the branch of Yang. Yang nature is originally floating guest, obstructing Yin evil. So suitable to disperse to follow Yang nature. Interior is Yin branch. Yin nature is originally sinking. Descending guest. Surging/rapid Yang evil. So suitable to drain/purge to follow Yin nature. Ascending/descending/floating/sinking, treatment methods must differ. Only following Yin/Yang nature and guiding it. Outside this, losing it, all are forced interpretations. Thus wise men hate forced interpretation.
Treating swelling/toxems initially: should sweat. Also because the acquisition is not deep, in formless meridians. Long time should purge. Because gradually entering interior. In formative meridians now. Those saying "supplement when pus forms": because evil heat is settled, righteous qi has been injured. So supplement qi and blood deficiency. Not supplementing evil. Observing this, miscellaneous diseases are all same as Shanghan (Cold Damage) treatment methods. Modern people think different. Not knowing Yin-Yang principle. Twelve meridians in Three Yang: exterior no not master, interior has reception. Receives small grains transmitting dregs. In Three Yin: interior no reception, exterior has master. Skin, blood vessels, muscles, tendons, bones only. Using medicine to master treatment: must know. Pericardium/Luo vessels: originally partner of Sanjiao. Modern people only use Mingmen as partner of Sanjiao. Not knowing...
Mingmen is ancestor of fluids. Compared to me, then has form/substance. So next below Sanjiao. Pericardium is mother of blood, entirely Yin. So this at Mingmen... Determine upper/middle/lower positions is okay. If Jing says "examine clear/turbid to know parts"?
Knots/stagnations/accumulations mostly belong to Yin pulse. Why? Because Yin nature contracts. Towards solid returning meaning. If Yang nature then masters dispersing/breaking open. What accumulation? So Jing says, "Yin pulsing, Yang separating, is named pregnancy." Also because Yin pulse forms gathering, completing meaning. Thus pregnant women getting Yang pulse come, then mainly falling fetus. Yang transforms Qi. Yin forms Form. Heaven/Earth generating function. Also says, "Blood prosperous, Qi衰 (declining) should have form." Exactly this meaning.
Children's smallpox/rash: only his Right Chi Xi Huo (Ministerial Fire) boils Left Chi Kidney Water. Leading to Kidney Water counter-attacking Heart Fire. Is a fixed pathology. If Water wins then Yin wins. His rash mainly Qi deficiency unable to initiate. So mainly aid Yang release exterior medicine. If Fire wins then Yang wins. His rash mainly Blood deficiency. His Qi releasing, no covering. Must hard to form paste. Gradually to dry. Again mainly收敛 (contracting) exterior medicine. I analyze Wind/Heat combined: mainly treat Heat. Assist with contracting medicine.
Wind/Cold/Heat combined: mainly treat Wind. Assist with warming medicine theory. Generally in human message ear.
One treatise on human body has Twelve Meridians. Unified by Five Movements and Six Qi only. Movement/Qi also cannot stick to one. Overall: only one Yang one Yin. Human can self-operate
Then. Scholars unwilling to trace source, but only limited to fixed formula habit. Finally fixed formula only. Not wronging human natural year get?
One treatise on human body Stomach Qi. Is Primal Qi fried to speak. But this Qi in human body little and strong. By this Qi gradually become. Human
Not let lose ear. Also cannot outside have gain. Also says can prolong life. Like candle in wind then not endure long. Move in secret room then
Difference far. So common people only damage Will person solid guard it.