（凡五十一条）
或问∶医学源流，自轩岐以来，以医术鸣世，与夫着书立言，俾后人之可法者，几何人哉？请明以告我。曰∶予尝
阅故学士宋公景濂之文而得其说矣，请陈如下∶夫《黄帝内经》，虽疑先秦之士根据仿而作之，其言深而要，其旨邃以
弘，其考辩信而有征，是当为医家之宗。下此则秦越人、和、缓，和、缓无书可传，越人所着《八十一难经》，则皆举《内
经》之
要而推明者也。又下此则淳于意、华佗，佗之熊经鸱顾，固亦导引家之一术，至于刳腹背、湔肠胃而去疾，则涉于神
怪矣。意之医状，司马迁备志之，其所谓迥风、沓风者，今人绝不知为何病也，况复求其治疗之深旨乎。又下此则张机
之《金匮玉函经》及《伤寒》诸论，诚千古不刊之妙典，第详于六气所伤，而于嗜欲食饮罢劳之所致者略而不议，兼之
文本错简，亦未易以序次求之也。又下此则王叔和，叔和纂岐伯、华佗等书为《脉经》，叙阴阳内外，辨三部九候，分人
迎气口，条陈十二经络，洎夫三焦五脏六腑之病，最为着明，惜乎为高阳生括以肤陋之脉歌，遂使其本书不盛行于世也。
又下此则巢元方，其《病源候》编，似不为无所见者，但言风寒二气而不着湿热之文，乃其失也。又下此则王冰，冰推
五运六气之变，撰为《天元玉册》，周详切密，亦人之所难，苟泥之，则局滞而不通矣。又下此则王焘、孙思邈，思邈以
绝人之识，操慈仁恻隐之心，其叙《千金方》、《翼》，及粗工害人之祸，至为愤切，后人稍闯其藩垣，亦足以其术鸣，但
不制伤寒之书，或不能无遗憾也。焘虽阐明《外台秘要》，所言方证符禁灼灸之详，颇有所祖述，然谓针能杀生人而不能
起死人者，则一偏之见也。又下此则钱乙、庞安常、许叔微，叔微在准绳尺寸之中，而无所发明，安常虽能出奇应变，
而终未离于范围，二人皆得张机之粗者也。惟乙深造机之阃奥而撷其精华，建为五脏之方，各随所宜，谓肝有相火，则
有泻而无补，肾为真水，则有补而无泻，皆启《内经》之秘，尤知者之所取法也，世 以婴孺医目之，何其知乙之浅哉。
其遗书散亡，出于阎孝忠所集者，多孝忠之意，初非乙之本真也。又下此则上谷张元素、河间刘元素、睢水张从政，元
素之与完素，虽设为奇梦异人以神其授受，实闻乙之风而兴起者焉。若从政，则又宗乎完素者也。元素以古方
今病决不能相值，治病一切不以方，故其书亦不传，其有存于今者，皆后来之所附会，其学则东垣李杲深得之。杲推明
内外二伤，而多注意于补脾土之说，盖以土为一身之主，土平则诸脏平矣。从政以吐、汗、下三法，风、寒、暑、湿、
燥、火六门，为医之关键，其治多攻利，不善学人杀人。完素论风火之病，以《内经》病机气宜一十九条着为《原病式》，
阃奥粹微，有非大观官局诸医所可仿佛，究其设施，则亦不越攻补二者之间也。近代名医若吴中罗益、沧洲吕复，皆承
东垣之余绪，武林罗知悌、丹溪朱彦修，各挹完素之流风。又若台之朱佐，越之滑寿，咸有着述，未易枚举。嗟呼！自
有《内经》以来，医书之藏有司者，一百七十九家，二百有九部，一千二百五十九卷，亦不为不多矣。若夫历代名医，
今但举其最者言之耳，岂能悉具于斯乎。
或问∶医学授受之原，既得闻命矣，未审吾子之学，何所适从？传曰∶医不三世，不服其药。或谓祖父相承，谓之
三世。或谓善读三世之书，则为三世之医。子读三世之书欤？为祖父相承之家学欤？请明言其故可乎？曰∶草莽之学，
其可云乎。然医不止于三世，而其书又奚止于三代哉，当取其可法者言之耳。予同邑丹溪朱彦修先生，上承刘、张、李
三家之学，而得罗太无为之根据归，以医道大鸣于当世，遐迩咸取法焉。予故曾叔祖诚斋府君，幸与丹溪生同世、居同乡，
于是获沾亲炙之化，亦以其术鸣世，故予祖父相承家传之学有所自来，予惟愧夫才疏质钝，而不能奉扬箕裘之业为憾耳，
奚足道哉。
或问∶亢则害承乃制之义何如？曰∶王安道论之详矣，其间犹有未悉之旨，请陈其略如下∶黄帝曰∶愿闻地理之应
六节气位何如？岐伯曰∶显明之右，君火之位也。君火之右，退行一步，相火治之；复行一步，土气治之；复行一步，
金气治之；复行一步，水气治之；复行一步，木气治之；复行一步，君火治之。相火之下，水气承之；水位之下，土气
承之；土位之下，风气承之；风位之下，金气承之；金位之下，火气承之；君火之下，阴精承之。亢则害，承乃制也。
制则生化，外列盛衰。害则败乱，生化大病。夫五行之木土金水各一，惟火有二，曰君火，曰相火，在地理分布六方，
在岁时分为六气。初气自丑至卯，始于大寒而终于春分，厥阴风木主之；二气自卯至巳，始于春分而终于小满少阴君火
主之；三气自巳至未，始于小满而终于大暑，少阳相火主之；四气自未至酉，始于大暑而终于秋分，太阴湿土主之；五
气自酉至亥，始于秋分而终于小雪，阳明燥金主之；终气自亥至丑，始于小雪而终于大寒，太阳寒水主之。夫所谓显明
者，指方位而言，日出于卯之地也。少阳君火始于此而右迁，故曰显明之右。盖天地左旋，六气右旋，故曰退行。六位
之下，各有己所不胜者承之于下，王氏曰承犹随也，而又有妨之之义，以下奉上故曰承。其五行之道，不亢则随之而
已，一有所亢，则起而克胜之也。或曰∶制者，制何事也？害者，害何物也？制者，制其气之太过也；害者，害承者之
元气也。夫所谓元气者，总而言之，谓之一元；分而言之，谓之六元。一元者，天一生水，水生木，木生火，火生土，
土生金，金复生水，循环无端，生生不息。六元者，水为木之化元，木为火之化元，火为土之化元，土为金之化元，金
为水之化元，亦运化而无穷也。假如火不亢，则所承之水，随之而已；一有亢极，则其水起以平之，盖恐害吾金元之气，
子来救母之意也。六气皆然。此五行胜复之理，不期然而然者矣。制则生化者，言有制之常，如亢则制，而生化不息，
何害之有。外列盛衰者，言所承者力衰，而所亢者极盛，制之不尽耳，在天地则为六淫，在人身则为六疾。害则败乱者，
言无制之变也，所承者衰甚而无气，故所亢者其势纵横而不可遏也，在天地则大块绝灭，在人身则病真而死矣。大略如
斯，未尽详也，学人宜参考安道之论斯备矣。
或问∶丹溪先生《格致余论》云∶阳常有余，阴常不足。气常有余，血常不足。然先生所着诸方，每云有气虚，有
血虚，有阳虚，有阴虚，其所以自相矛盾有如是者，其义何欤？曰∶其所谓阴阳气血之虚实，而以天地日月对待之优劣
论之，其理蕴奥难明，非贤者莫能悟其旨也，请陈其大略如下∶夫阳常有余、阴常不足者，在天地则该乎万物而言，在
人身则该乎一体而论，非直指气为阳而血为阴也。经曰阳中有阴，阴中亦有阳，正所谓独阳不生、独阴不长是也。姑以
治法兼证论之，曰气虚者，气中之阴虚也，治法用四君子汤以补气中之阴。曰血虚者，血中之阴虚也，治法用四物汤以
补血中之阴。曰阳虚者，心经之元阳虚也，其病多恶寒，责其无火，治法以补气药中加乌附等药，甚者三建汤、正阳散
之类。曰阴虚者，肾经之真阴虚也，其病多壮热，责其无水，治法以补血药中加知母、黄柏等药，或大补阴丸、滋阴大
补丸之类。经曰∶诸寒之而热者取之阴，热之而寒者取之阳，所谓求其属也。王注曰∶此言益火之源，以消阴翳，壮水
之主，以制阳光也。夫真水衰极之候，切不可服乌附等补阳之药，恐反助火邪而烁真阴。元阳虚甚之躯，亦不可投芎苓
等辛散淡渗之剂，恐反开腠理而泄真气。昧者谓气虚即阳虚，止可用四君子，断不可用芎莘之属；血虚即阴虚，止可用
四物，决不可用参 之类。殊不知东垣有曰∶阳旺则能生阴血（此阴阳二字直指气血言）。又曰∶血脱益气，古圣人之法
也。血虚者须以参 补之，阳生阴长之理也。惟真阴虚者将为劳极，参 固不可用，恐其不能抵当而反益其病耳，非血
虚者之所忌也。如王汝言之通达，亦未明此理，其所着明医杂着谓∶近世治病，但见虚证，便用参 ，属气虚者固宜，
若是血虚，岂不助气而反耗阴血邪。是谓血病治气，则血愈虚耗。又曰∶血虚误服参 等甘温之药，则病日增，服之过
多，则死不治。盖甘温助气属阳，阳旺则阴愈消。又曰∶妇人产后阴血虚，阳无所根据而浮散于外，故多发热，止可用四
物汤补阴血，而以炙干姜之苦温从治，而收其浮散，使归根据于阴。亦戒勿用参 也。丹溪曰∶产后当以大补气血为主。
既曰阳无所根据而浮散于外，非参 等药，何以收救其散失之气乎。噫！汝言之论，何其与东垣丹溪俱不合耶。世之胶柱
调瑟者比比皆是，予不容不辩也。
或问∶古有四诊之法，何谓也？曰∶形、声、色、脉四者而已，今人惟效脉法，但知其一而遗其三焉，请陈其理如
下∶夫形诊者，观其形以知其病也。经曰∶形气不足，病气有余，是邪胜也，当泻不当补。形气有余，病气不足，当补
不当泻。形气不足，病气不足，此阴阳皆不足也，当急补之，不可刺，刺之重不足，重不足则阴阳俱竭，血气皆尽，五
脏空虚，筋骨髓枯，老者绝灭，壮者不复矣。形气有余，病气有余，此阴阳皆有余也，急泻其邪，调其虚实。故曰有余
者泻之，不足者补之，此之谓也。又曰∶形肉既脱，九候虽调者死。又曰∶头者精明之府，头倾视深，精神将夺矣。背
者胸中之府，背曲肩垂，腑将坏矣。腰者肾之府，转摇不能，肾将惫矣。骨者髓之府，不能久立，行则振掉，骨将惫矣。
凡此之类，皆形诊之谓也。夫声诊者，听其声以验其病也。经曰∶声如从室中言，是中气之湿也。言而微，终日乃复言
者，此夺气也。衣被不敛，言语善恶，不避亲疏者，此神明之乱也。叔和云∶久病，声嘶者，死。小儿病，忽作鸦声者，
死。东垣曰∶言语先轻后重，高厉有力，是为外感有余之证；言语先重后轻，沈困无力，是为内伤不足之证。凡此之类，
皆声诊之谓也。色诊者，视其面之五色，以察其病也。经曰∶赤欲如帛裹朱，不欲如赭。白欲如鹅羽，不欲如盐。青欲
如苍璧之泽，不欲如蓝。黄欲如罗裹雄黄，不欲如黄土。黑欲如重漆色，不欲如地苍。又曰∶青如草滋者死，黄如枳实
者死，黑如 者死，赤如 血者死，白如枯骨者死，此五色之见死也。青如翠羽者生，黄如蟹腹者生，赤如鸡冠者生，
白如豕膏者生，黑如乌羽者生，此五色之见生也。生于心，如缟裹朱。生于肺，如缟裹红。生于肝，如缟裹绀，生于脾，
如缟裹栝蒌实。生于肾，如缟裹紫。此五脏所生之外荣也。欲观五脏之五邪，当辩四时之令色。经曰∶从前来者为实邪，
子能令母实也。从后来者为虚邪，母能令子虚也。从所胜来者为微邪，妻乘夫位也。从所不胜来者为贼邪，鬼贼为害也。
自病者为正邪，本经自伤也。假如春令木旺，病者其色青而带赤，是为实邪，虽病易治，法曰实者泻其子。其色青而带
黑，是为虚邪，病亦易治，法曰虚者补其母。其色青而带黄，是为微邪，尤为易治，法曰微者逆之，谓正治也。其色青
而带白，是为贼邪，难治故多死，法曰甚者从之，谓反治也。若但青如苍璧之泽，乃是正邪，本经自病，勿药而愈。四
时皆仿此而推。又四时皆带红黄为吉，青黑为凶。若此之类，皆色诊之要诀，学人其可忽乎。
或问∶伤寒之邪中人固无定体，然手足各有六经，何故只传足之六经，而不及于手之六经乎？刘草窗谓∶足六经属
水土木，盖水得寒则冰，土得寒则坼，木得寒则叶落枝枯；手之六经惟属金与火，盖火胜水而能敌寒，金得寒而愈坚刚。
其理甚明，将何以议之乎？曰∶言似近理而实不然者也，请陈一得如下∶盖人之有身，顶天履地，身半以上，天气主之，
身半以下，地气主之，是以上体多受风热，下体多感寒湿。其为六节之气，前三气时值春夏，其气升浮，万物生长，
故人之身半以上应之；后三气时值秋冬，其气降沉，故人之身半以下应之。自十月小雪之后，为六气之终，太阳寒水用
事，房劳辛苦之人，其太阳寒水之气，乘虚而客入于足太阳膀胱之经，同气相求故也。又曰热先于首而寒先于足，其义
亦通。寒邪郁积既久，次第而传于阳明少阳，以及三阴之经，皆从足经传始，而渐及于手之六经而已矣，此人身配合天
地之理，不期然而然也，何疑之有哉。
或问∶三焦为腑，有以心胞络为脏者，有以命门为脏者。脉诀云∶三焦无状空有名。或谓三焦与心胞络，皆有名无
实之腑脏，而其位俱在胸膈之中。或谓心胞络乃胸中之脂膜。又或谓之裹心之肉。凡此议论不一，其孰非而孰是欤？请
（共有五十一条问答）
有人问：医学的源流，自从轩辕、岐伯以来，以医术闻名于世，以及著书立说，使后人可以效法的，有多少人呢？请明确告诉我。回答说：我曾经阅读已故学士宋景濂的文章而得到了其中的说法，现在陈述如下：《黄帝内经》，虽然怀疑是战国时期的人仿照而作的，但它的言辞深刻而扼要，旨意深远而宏大，考证辨析真实而有证据，这应当作为医家的宗师。在此之下则是秦越人（扁鹊）、和、缓，其中和缓没有著作流传下来，越人所著的《八十一难经》，都是列举《内经》的要义并加以推演阐明的。再往下则是淳于意、华佗，华佗的“熊经鸱顾”（一种导引术），固然是导引家的一种技艺，至于剖开腹部背部、清洗肠胃以去除疾病，就涉及到神怪了。淳于意的医疗事迹，司马迁详细记载了，他所说的“迥风”、“沓风”，现在的人完全不知道是什么病，更何况探求其治疗的深奥宗旨呢。再往下则是张机（张仲景）的《金匮玉函经》及《伤寒论》诸篇，确实是千古不可磨灭的妙典，只是详细论述六气所伤，而对于嗜欲、饮食、疲劳劳损所致者则简略未议，加上原文文本错乱简脱，也不容易按顺序整理出来。再往下则是王叔和，叔和编纂岐伯、华佗等人的书为《脉经》，叙述阴阳内外，辨别三部九候，区分人迎气口，条理陈述十二经络，以及三焦五脏六腑的疾病，最为显著明了，可惜被高阳生编成肤浅鄙陋的脉歌，导致他的原书没有在世间盛行。再往下则是巢元方，他的《诸病源候论》编纂，似乎不是没有见识的人所作，但只谈论风寒二气而没有涉及湿热的文字，这是他的缺失。再往下则是王冰，王冰推演五运六气的变化，撰写为《天元玉册》，周全详细严密切中要害，也是常人难以做到的，如果拘泥于它，就会局限停滞而不通达了。再往下则是王焘、孙思邈，思邈凭借超常的见识，秉持慈仁恻隐之心，他在叙述《千金方》、《千金翼方》时，以及痛斥粗工害人的祸患，极为愤慨急切，后人稍微窥探他的门径，也足以凭借医术闻名，只是没有撰写关于伤寒的书籍，或许不能没有遗憾。王焘虽然阐明了《外台秘要》，所言方证符禁灼灸的详细情况，颇有祖述前人之处，然而他说针灸能杀死活人却不能救活死人，这是一种片面的见解。再往下则是钱乙、庞安常、许叔微，叔微在规矩法度之中，而没有新的发明，安常虽然能出奇应变，但最终没有脱离常规范围，这两人都只是得张机之皮毛罢了。只有钱乙深入探究张机的奥妙并汲取其精华，建立五脏的方剂，各自随宜而定，认为肝有相火，则有泻而无补；肾为真水，则有补而无泻，都开启了《内经》的秘密，尤其是有识之士所取法的，世人把儿科医生看作钱乙的职业，这是对钱乙了解得太浅薄了。他的遗书散失亡佚，出于阎孝忠所收集的，多是阎孝忠的意思，起初并非钱乙的本真面貌。再往下则是上谷张元素、河间刘完素、睢水张从正，元素与完素，虽然设置奇梦异人来神化他们的传授，实际上是听闻钱乙的风范而兴起学习的。至于从正，则是宗法完素的。元素认为古方今病决不能相合，治病一概不依循固定方剂，所以他的书也没有流传下来，那些保存在现在的，都是后来人的附会，他的学问则被东垣李杲深得其中精髓。李杲推明内伤和外伤，而多注意于补脾土的说法，大概因为土是一身的主宰，土平则诸脏平了。从正以吐、汗、下三法，风、寒、暑、湿、燥、火六门，作为医学的关键，他的治疗多采用攻利之法，不善学习的人会因此杀人。完素论述风火之病，依据《内经》病机气宜一十九条著为《原病式》，奥妙精粹微妙，不是大观官局众医所能企及的，究其施治手段，也不过在攻补二者之间罢了。近代名医如吴中的罗益、沧洲的吕复，都继承东垣的余绪，武林的罗知悌、丹溪朱彦修，各自汲取完素的流风。又如台州的朱佐、越州的滑寿，都有著作，不容易一一列举。唉！自从《内经》以来，医书收藏在官府里的，有一百七十九家，二百零九部，一千二百五十九卷，也不算不多了。至于历代名医，现在只举出其中最好的来说罢了，怎么能全部具备在这里呢。
有人问：医学传授的源头，既然已经听到教诲了，不知您的学问，是从哪里适从的？传文说：医不三世，不服其药。有人说祖父相承，称为三世。有人说善于读三世之书，就是三世的医生。您读三世之书了吗？还是做祖父相承的家学呢？请明确说明原因可以吗？回答说：草野之学，可以说吗。然而医学不止于三世，而且书籍又岂止于三代呢，应当选取可以效法的来说罢了。我的同乡丹溪朱彦修先生，上承刘、张、李三家之学，而得到罗太无为之根据归依，以医道大鸣于当世，远近的人都取法他。我故曾叔祖诚斋府君，有幸与丹溪生于同一时代、居住在同一乡里，于是得以沾受亲炙的教化，也凭借医术闻名于世，所以我祖父相承家传之学有所由来，我只惭愧自己才疏质钝，而不能发扬光大祖业成为遗憾罢了，有什么值得说的呢。
有人问：“亢则害，承乃制”的意义怎么样？回答说：王安道论述得很详细了，其中还有不完全明白的宗旨，请陈述其概要如下：黄帝说：愿闻地理对应六节气位的情况如何？岐伯说：显明之右，是君火的位置。君火之右，退行一步，由相火主治；再退行一步，由土气主治；再退行一步，由金气主治；再退行一步，由水气主治；再退行一步，由木气主治；再退行一步，由君火主治。相火之下，水气承接它；水位之下，土气承接它；土位之下，风气承接它；风位之下，金气承接它；金位之下，火气承接它；君火之下，阴精承接它。亢盛就会产生危害，有承接就能制约。制约就能生化，外部列出盛衰。产生危害就会败乱，生化大病。五行之中木土金水各一个，唯独火有两个，叫君火，叫相火，在地理分布六方，在岁时分为六气。初气自丑至卯，始于大寒而终于春分，厥阴风木主事；二气自卯至巳，始于春分而终于小满，少阴君火主事；三气自巳至未，始于小满而终于大暑，少阳相火主事；四气自未至酉，始于大暑而终于秋分，太阴湿土主事；五气自酉至亥，始于秋分而终于小雪，阳明燥金主事；终气自亥至丑，始于小雪而终于大寒，太阳寒水主事。所谓显明，是指方位而言，日出于卯之地。少阳君火始于此而向右迁移，所以说显明之右。大概天地左旋，六气右旋，所以说退行。六位之下，各有自己不能胜者承接于下，王氏说承犹随也，又有妨碍之意，以下奉上所以叫承。那五行之道，不亢盛就随之而已，一旦有所亢盛，就起来克制战胜它。有人说：制约，制约的是什么？危害，危害的是什么？制约，是制约气的太过；危害，是危害承接者的元气。所谓元气，总而言之，叫作一元；分开来说，叫作六元。一元，是天一生水，水生木，木生火，火生土，土生金，金复生水，循环无端，生生不息。六元，水是木的化元，木是火的化元，火是土的化元，土是金的化元，金是水的化元，也是运化而无穷尽。假如火不亢盛，那么所承接的水，随之而已；一旦亢极，那么水就起来平息它，大概是害怕伤害我们的金元之气，子来救母的意思。六气都是这样。这是五行胜复的道理，不知不觉就这样了。制约就能生化，是说有制约的常态，如亢盛则制约，而生化不息，有什么危害呢。外部列出盛衰，是说所承接的力量衰弱，而所亢盛的极其旺盛，制约得不彻底罢了，在天地就是六淫，在人身就是六疾。产生危害就会败乱，是说没有制约的变局，所承接的衰败得很严重而没有气，所以所亢盛的形势纵横而不可遏制，在天地就是大地绝灭，在人身就是病真而死去了。大致像这样，未尽详细，学人应该参考安道的论述这就完备了。
有人问：丹溪先生《格致余论》说：阳常有余，阴常不足。气常有余，血常不足。然而先生所著的各方，每常说有气虚，有血虚，有阳虚，有阴虚，之所以自相矛盾像这样，是什么意思呢？回答说：他所说的阴阳气血的虚实，而以天地日月对待的优劣来论述，其中的道理蕴藏奥妙难以明白，不是贤者不能领悟其宗旨，请陈述其大概如下：所谓阳常有余、阴常不足，在天地就是指万物而言，在人身就是指一体而论，不是直指气为阳而血为阴。经说阳中有阴，阴中亦有阳，正所谓独阳不生、独阴不长是这样。姑且以治法兼证候来论述，说气虚，是气中的阴虚，治法用四君子汤来补气中的阴。说血虚，是血中的阴虚，治法用四物汤来补血中的阴。说阳虚，是心经的元阳虚，其病多怕冷，责怪其无火，治法在补气药中加入乌头、附子等药，严重的用三建汤、正阳散之类。说阴虚，是肾经的真阴虚，其病多壮热，责怪其无水，治法在补血药中加入知母、黄柏等药，或大补阴丸、滋阴大补丸之类。经说：诸寒之而热者取之阴，热之而寒者取之阳，所谓求其属也。王注说：此言益火之源，以消阴翳，壮水之主，以制阳光也。真水衰极的时候，切不可服用乌头、附子等补阳的药，恐怕反而助长火邪而烧灼真阴。元阳虚甚的身体，也不可投用川芎、茯苓等辛散淡渗的药剂，恐怕反而打开腠理而泄露真气。愚昧的人认为气虚即阳虚，只可用四君子，断不可用川芎之类；血虚即阴虚，只可用四物，决不可用人参之类。殊不知东垣说过：阳旺则能生阴血（这里的阴阳二字直指气血而言）。又说：血脱益气，是古圣人的法则。血虚必须用人参补益，是阳生阴长的道理。只有真阴虚将要变成劳极，人参固然不可用，恐怕不能抵挡而反而增加病情罢了，这不是血虚者所忌讳的。像王汝言之通达，也未明白这个道理，他所著的《明医杂著》说：近世治病，只要见到虚证，就用参、芪，属于气虚的固然适宜，如果是血虚，岂不是助气而反而耗损阴血吗。这是说血病治气，那么血更加虚耗。又说：血虚误服参、芪等甘温的药，那么病情日益增加，服用过多，就死不治。大概甘温助气属于阳，阳旺那么阴更加消减。又说：妇人产后阴血虚，阳无所依附而浮散于外，所以多发热，只可用四物汤补阴血，而以炙干姜的苦温从治，来收敛其浮散，使其回归依附于阴。也告诫不要用参、芪。丹溪说：产后应当以大补气血为主。既然说阳无所依附而浮散于外，不用参、芪等药，怎么能够收摄挽救其散失的气呢。唉！汝言之议论，为什么与东垣、丹溪都不符合呢。世上拘泥固执的人比比皆是，我不容不辩驳。
有人问：古有四诊之法，是什么意思？回答说：形、声、色、脉四者罢了，现在的人只效仿脉法，只知道其一而遗漏其三，请陈述其道理如下：形诊，是观察形体来知道疾病。经说：形气不足，病气有余，这是邪胜，应当泻不当补。形气有余，病气不足，应当补不当泻。形气不足，病气不足，这是阴阳皆不足，应当急补，不可针刺，针刺则重不足，重不足则阴阳俱竭，血气皆尽，五脏空虚，筋骨髓枯，老者绝灭，壮者不复了。形气有余，病气有余，这是阴阳皆有余，急泻其邪，调其虚实。所以说有余者泻之，不足者补之，就是这个意思。又说：形肉既脱，九候虽调者死。又说：头是精明之府，头倾视深，精神将夺矣。背是胸中之府，背曲肩垂，腑将坏矣。腰是肾之府，转摇不能，肾将惫矣。骨是髓之府，不能久立，行则振掉，骨将惫矣。凡此之类，都叫作形诊。声诊，是听声音来验证疾病。经说：声如从室中言，是中气之湿也。言语微弱，终日才再说一次，这是夺气。衣被不敛，言语善恶，不避亲疏，这是神明之乱。叔和说：久病，声音嘶哑的，死。小儿病，忽然发出鸦叫声的，死。东垣说：言语先轻后重，高厉有力，这是外感有余的证候；言语先重后轻，沉困无力，这是内伤不足的证候。凡此之类，都叫作声诊。色诊，是看面部的五色，来察知疾病。经说：赤色想要像帛裹朱砂，不想要像赭石。白色想要像鹅羽，不想要像盐。青色想要像苍璧的光泽，不想要像蓝靛。黄色想要像罗裹雄黄，不想要像黄土。黑色想要像重漆色，不想要像地苍。又说：青如草滋的死，黄如枳实的死，黑如...的死，赤如...的血的死，白如枯骨的死，这是五色见死。青如翠羽的生，黄如蟹腹的生，赤如鸡冠的生，白如豕膏的生，黑如乌羽的生，这是五色见生。生于心，像缟裹朱。生于肺，像缟裹红。生于肝，像缟裹绀，生于脾，像缟裹栝蒌实。生于肾，像缟裹紫。这是五脏所生的外部荣华。想要观察五脏的五邪，应当辨别四时的时令色。经说：从前来者为实邪，子能令母实也。从后来者为虚邪，母能令子虚也。从所胜来者为微邪，妻乘夫位也。从所不胜来者为贼邪，鬼贼为害也。自病者为正邪，本经自伤也。假如春令木旺，病者其色青而带赤，是为实邪，虽然生病容易治，法曰实者泻其子。其色青而带黑，是为虚邪，病也容易治，法曰虚者补其母。其色青而带黄，是为微邪，尤为易治，法曰微者逆之，谓正治也。其色青而带白，是为贼邪，难治所以多死，法曰甚者从之，谓反治也。如果只是青如苍璧的光泽，乃是正邪，本经自病，不用药而愈。四时都仿照这个来推演。又四时都带红黄为吉，青黑为凶。凡此之类，都是色诊的要诀，学人难道可以忽视吗。
有人问：伤寒的邪气中人本来没有定体，然而手足各有六经，为什么只传足之六经，而不及于手之六经呢？刘草窗说：足六经属水土木，大概水得寒则结冰，土得寒则开裂，木得寒则叶落枝枯；手之六经只属金与火，大概火胜水而能抵御寒，金得寒而更加坚刚。这个道理很明白，打算怎么议论它呢？回答说：话似乎接近道理但实际上不对，请陈述一点心得如下：大概人有身体，顶天履地，身半以上，天气主宰它，身半以下，地气主宰它，所以上体多受风热，下体多感寒湿。那六节之气，前三气时值春夏，其气升浮，万物生长，所以人之身半以上应合它；后三气时值秋冬，其气降沉，所以人之身半以下应合它。自十月小雪之后，是六气的终结，太阳寒水主事，房劳辛苦的人，其太阳寒水之气，乘虚而入客居于足太阳膀胱之经，同气相求的缘故。又说热先于首而寒先于足，这个意义也通顺。寒邪郁积已久，依次而传于阳明少阳，以及三阴之经，都是从足经开始传，而逐渐波及到手之六经罢了，这是人身配合天地的道理，不知不觉就这样了，有什么可怀疑的呢。
有人问：三焦为腑，有的以心胞络为脏，有的以命门为脏。脉诀说：三焦无状空有名。有人说三焦与心胞络，都只有名没有实的腑脏，而其位置都在胸膈之中。有人说心胞络是胸中的脂膜。又有人说是包裹心脏的肉。所有这些议论不一，哪个不对哪个对呢？请
(There are fifty-one questions and answers in total.)
A person asked: Regarding the origins of medicine, since the time of Xuanyuan (Yellow Emperor) and Qibo, how many people have become famous for their medical skills, or written books to establish doctrines, so that future generations could take them as models? Please tell me clearly. I replied: I once read the writings of the late Academician Song Jinglian (Song Lian) and obtained the explanation within; please allow me to state it as follows: The *Huangdi Neijing* (Yellow Emperor's Inner Canon), although suspected to be fabricated by scholars of the Pre-Qin period based on imitation, has words that are profound and essential, and its purport is deep and grand. Its examinations and distinctions are credible and well-attested; thus, it should be regarded as the ancestor of all medical schools. Below this level are Qin Yueren (Bian Que), He, and Huan. He and Huan left no transmitted works; Yueren's *Nanjing* (Classic of Difficult Issues), consisting of eighty-one difficult issues, enumerates the essentials of the *Neijing* and elaborates upon them. Below these are Chunyu Yi and Hua Tuo. Hua Tuo's "bear hanging and owl looking" (Xiongjing Chigu, a form of Daoyin/qigong exercise) was indeed one technique among Daoyin practitioners. However, his practices of disemboweling bellies and backs, and washing intestines and stomachs to remove diseases, verge on the miraculous and strange. Sima Qian recorded in detail the medical cases of Chunyu Yi. What he called "Jiongfeng" and "Dafeng," modern people do not know at all what diseases they refer to, let alone seek their profound principles of treatment. Below these are Zhang Ji's (*Zhang Zhongjing*) *Jingui Yuhan Jing* (Golden Casket Jade Box Classic) and various treatises on *Shanghan* (Cold Damage). These are truly immortal classics unchangeable for millennia. Yet, they detail injuries caused by the six qi (wind, cold, summer heat, dampness, dryness, fire) but briefly discuss those caused by desires, diet, and fatigue. Moreover, the text suffers from disordered bamboo slips, making it difficult to arrange in order. Below these is Wang Shuhe. Shuhe compiled the books of Qibo, Hua Tuo, etc., into the *Maijing* (Pulse Classic). He narrated yin and yang, interior and exterior; distinguished the three positions and nine inspections; separated the Renying and Qikou pulses; and systematically described the twelve meridians, as well as diseases of the Sanjiao (Triple Burner), five zang organs, and six fu organs. This was most clear and distinct. Unfortunately, Gao Yangsheng abridged it into superficial pulse songs, causing his original book to fail to circulate widely in the world. Below him was Chao Yuanfang. His compilation of the *Bingyuan Hou* (Source and Manifestations of Diseases) seemed not without insight, but his failure to include texts on damp-heat while only discussing wind-cold was his deficiency. Below him was Wang Bing. Bing deduced the changes of the Five Movements and Six Qi, writing the *Tianyuan Yuce* (Jade Register of the Heavenly Origin). It was comprehensive, detailed, and precise, which was difficult for others to achieve. However, if one adheres rigidly to it, one becomes limited and inflexible. Below him were Wang Tao and Sun Simiao. Simiao possessed extraordinary knowledge and held a heart of compassion and pity. In narrating the *Qianjin Fang* (Prescriptions Worth a Thousand Gold) and *Qianjin Yifang* (Supplement to Prescriptions Worth a Thousand Gold), and denouncing the disasters caused by incompetent physicians, he was extremely indignant and urgent. Those who later slightly penetrated his walls could also become famous for their skills, though the lack of a specific book on Cold Damage might be a regret. Tao, although elucidating the *Waitai Miyao* (Secret Essentials of the External Cabinet), detailing prescriptions, indications, talismans, moxibustion, and acupuncture, followed ancestral traditions. However, his view that acupuncture can kill living people but cannot revive the dead was a one-sided opinion. Below them were Qian Yi, Pang Anchang, and Xu Shuwei. Shuwei operated within standard measurements without significant innovation. Anchang could produce unexpected responses but ultimately did not depart from established norms. Both merely grasped the superficial aspects of Zhang Ji. Only Qian Yi deeply explored the mysteries of Zhang Ji and extracted his essence. He established formulas for the five zang organs according to their suitability, stating that the Liver possesses Ministerial Fire, thus requiring draining rather than tonifying; the Kidney is True Water, thus requiring tonifying rather than draining. These insights unlocked the secrets of the *Neijing* and became models for knowledgeable practitioners. The world regards him merely as a pediatrician, showing how shallow their understanding of Yi is. His surviving works were collected by Yan Xiaozhong, reflecting much of Yan's own ideas rather than Yi's true originality. Below them were Zhang Yuansu of Shanggu, Liu Wansu of Hejian, and Zhang Congzheng of Suiwater. Although Yuansu and Wansu used dreams and strange figures to mystify their transmission, they were actually inspired by the reputation of Qian Yi. As for Congzheng, he followed Wansu. Yuansu believed ancient formulas could never fit modern diseases, treating patients without relying on fixed formulas; thus, his books did not survive. What exists today are later interpolations. His learning was deeply inherited by Li Gao of Dongyuan. Li Gao elucidated internal and external injuries, focusing heavily on tonifying Spleen Earth. Since Earth is the master of the body, when Earth is balanced, all organs are balanced. Congzheng considered the three methods of vomiting, sweating, and purging, and the six categories of wind, cold, summer heat, dampness, dryness, and fire, as the keys to medicine. His treatments often involved aggressive draining; those who learned poorly from him would kill people. Wansu discussed wind-fire diseases, basing his *Yuanbingshi* (Original Formulas for Disease Causes) on the nineteen pathogenic mechanisms of qi and suitability in the *Neijing*. His work was profound and subtle, beyond the reach of officials' bureau physicians. His methods, however, remained within the realm of draining and tonifying. Famous modern physicians include Luo Yi of Wuzhong and Lu Fu of Cangzhou, who inherited Li Gao's legacy; Luo Zhiti of Wulin and Zhu Danxi (Zhu Zhenheng) of Danxi, who drew from Wansu's influence. Others like Zhu Zuo of Taizhou and Hua Shou of Yuezhou also had publications, too numerous to list. Alas! Since the *Neijing*, there have been 179 families, 209 volumes, and 1,259 scrolls of medical books stored in government offices—a considerable amount. As for famous physicians of past dynasties, I mention only the best here; how could I list them all?
Someone asked: Having heard the origins of medical transmission, I wonder, Master, from whom does your learning derive? The tradition says: "If a physician is not from three generations, do not take his medicine." Some say this means hereditary succession from grandfather to grandson. Others say it means being skilled in reading the books of the Three Dynasties makes one a physician of three generations. Do you read the books of the Three Dynasties? Or do you follow a hereditary family tradition? Please explain clearly. I replied: Can my rustic learning be spoken of? However, medicine is not limited to three generations, nor are books limited to the Three Dynasties. One should select what is worthy of emulation. My fellow townsman, Mr. Zhu Zhenheng (Danxi), inherited the learning of Liu, Zhang, and Li, and found his foundation in Luo Taiwu. He became renowned for his medical arts in his time, and people near and far took him as a model. My late great-uncle, Lord Chengzhai, happened to live in the same era and village as Danxi, thereby benefiting from his direct instruction. He also became famous for his skills. Thus, my hereditary family transmission has its origins. I only regret my dull talent and inability to carry forward our ancestral achievements. What is there to boast about?
Someone asked: What is the meaning of "Excess causes harm, and succession brings restraint"? I replied: Wang Andao discussed this in detail, but some points remain unclear. Please allow me to state the outline: The Yellow Emperor said: "I wish to hear how geography corresponds to the six qi and seasonal positions." Qibo said: "To the right of Xianming is the position of Sovereign Fire. To the right of Sovereign Fire, moving backward one step, Ministerial Fire governs; moving back another step, Earth Qi governs; moving back another step, Metal Qi governs; moving back another step, Water Qi governs; moving back another step, Wood Qi governs; moving back another step, Sovereign Fire governs. Below Ministerial Fire, Water Qi succeeds it; below the Water position, Earth Qi succeeds it; below the Earth position, Wind Qi succeeds it; below the Wind position, Metal Qi succeeds it; below the Metal position, Fire Qi succeeds it; below Sovereign Fire, Yin Essence succeeds it. Excess causes harm; succession brings restraint. Restraint allows for transformation and generation; externally, prosperity and decline are displayed. Harm leads to chaos and disorder; transformation and generation lead to major disease. Among the Five Elements, Wood, Earth, Metal, and Water each have one, but Fire has two: Sovereign Fire and Ministerial Fire. In geographical distribution, they occupy six directions; in seasons, they divide into six qi. The first qi, from Chou to Mao, begins at Great Cold and ends at Spring Equinox, governed by Jueyin Wind-Wood. The second qi, from Mao to Si, begins at Spring Equinox and ends at Grain Full, governed by Shaoyin Sovereign Fire. The third qi, from Si to Wei, begins at Grain Full and ends at Great Heat, governed by Shaoyang Ministerial Fire. The fourth qi, from Wei to You, begins at Great Heat and ends at Autumn Equinox, governed by Taiyin Damp-Earth. The fifth qi, from You to Hai, begins at Autumn Equinox and ends at Light Snow, governed by Yangming Dry-Metal. The final qi, from Hai to Chou, begins at Light Snow and ends at Great Cold, governed by Taiyang Cold-Water. 'Xianming' refers to direction, where the sun rises at Mao. Shaoyang Sovereign Fire starts here and moves right, hence 'right of Xianming.' Heaven and Earth rotate left, while the six qi rotate right, hence 'moving backward.' Below each of the six positions lies the element that overcomes it, succeeding it. Wang said 'succession' implies following, but also hindering. Because the lower serves the upper, it is called succession. The way of the Five Elements is: if not excessive, it simply follows; once excessive, it arises to overcome and defeat. Someone asked: Restraint, what does it restrain? Harm, what does it harm? Restraint restrains the excess of qi; harm harms the primordial qi of the successor. Primordial qi, generally speaking, is called One Yuan; specifically, it is called Six Yuan. One Yuan: Heaven generates Water, Water generates Wood, Wood generates Fire, Fire generates Earth, Earth generates Metal, Metal returns to generate Water, cycling endlessly, generating life without cease. Six Yuan: Water is the transforming source of Wood, Wood of Fire, Fire of Earth, Earth of Metal, Metal of Water. They transform and operate infinitely. If Fire is not excessive, the succeeding Water simply follows; if excessively excessive, Water arises to calm it, fearing harm to our Metal-Yuan qi—this is the son saving the mother. The same applies to the six qi. This is the principle of Five Element victory and revenge, happening spontaneously. 'Restraint allows transformation and generation' means there is a constant of restraint; if excessive, it is restrained, and transformation continues without cease, so what harm is there? 'Externally, prosperity and decline are displayed' means the succeeding force is weak, while the excessive force is extremely strong, and restraint is incomplete. In heaven and earth, this is the six excesses (pathogens); in the human body, it is the six diseases. 'Harm leads to chaos and disorder' means the variation of no restraint. The successor is severely depleted and lacks qi, so the excessive force runs rampant and unstoppable. In heaven and earth, the great earth perishes; in the human body, the true qi dies. This is the general idea, not fully detailed. Students should refer to Andao's discussion for completeness.
Someone asked: In Mr. Danxi's *Gezhi Yulun*, he states: "Yang is often in excess, Yin is often deficient. Qi is often in excess, Blood is often deficient." However, in his various prescriptions, he frequently mentions Qi deficiency, Blood deficiency, Yang deficiency, and Yin deficiency. Why is there such self-contradiction? What is the meaning? I replied: His discussion of the deficiency and excess of yin, yang, qi, and blood, compared with the superiority and inferiority of heaven and earth, sun and moon, contains profound and obscure principles that only the wise can understand. Please allow me to state the outline: When he says "Yang is often in excess, Yin is often deficient," regarding heaven and earth, it applies to all things; regarding the human body, it applies to the whole body. It does not directly point to Qi as Yang and Blood as Yin. The Classics say: "Within Yang there is Yin, and within Yin there is Yang." This is exactly what is meant by "Solitary Yang does not generate, solitary Yin does not grow." Let us discuss treatment methods and symptoms. Saying "Qi deficiency" refers to Yin deficiency within Qi; the treatment method uses Sizijunzi Tang (Four Gentlemen Decoction) to tonify the Yin within Qi. Saying "Blood deficiency" refers to Yin deficiency within Blood; the treatment method uses Siwu Tang (Four Substance Decoction) to tonify the Yin within Blood. Saying "Yang deficiency" refers to deficiency of Prime Yang in the Heart Meridian; symptoms often include aversion to cold, attributed to lack of Fire. The treatment method adds Aconite (Wutou) and Prepared Rehmannia Root (Fuzi) to Qi-tonifying herbs; severe cases use Sanjian Tang or Zhengyang San. Saying "Yin deficiency" refers to deficiency of True Yin in the Kidney Meridian; symptoms often include high fever, attributed to lack of Water. The treatment method adds Anemarrhena Rhizome (Zhimu) and Phellodendron Bark (Huangbai) to Blood-tonifying herbs, or uses Dabuyin Wan (Great Tonifying Yin Pill) or Ziyin Dabu Wan. The Classics say: "For those whose heat persists despite cooling measures, seek the Yin; for those whose cold persists despite warming measures, seek the Yang. This is called seeking their affiliation." Wang's commentary says: "This means tonifying the source of Fire to eliminate Yin shadows, and strengthening the master of Water to control Solar brilliance." When True Water is extremely depleted, one must absolutely not administer warming Yang herbs like Aconite, lest they assist Fire evil and scorch True Yin. When Prime Yang is extremely deficient, one must not administer acrid, dispersing, and bland-draining agents like Ligusticum Wallichii (Chuanxiong) and Poria (Fuling), lest they open the pores and leak True Qi. Ignorant people believe Qi deficiency is Yang deficiency, usable only with Sizijunzi Tang, never with Chuanxiong-type herbs; Blood deficiency is Yin deficiency, usable only with Siwu Tang, never with Ginseng-type herbs. They do not realize that Li Gao said: "When Yang is vigorous, it can generate Yin Blood" (here, Yin and Yang directly refer to Qi and Blood). He also said: "Replenishing Qi in cases of Blood loss is the method of the ancient sages." For Blood deficiency, one must use Ginseng to tonify, following the principle that Yang generation leads to Yin growth. Only in cases of True Yin deficiency approaching exhaustion should Ginseng be avoided, as it may not withstand the condition and反而 worsen it; this is not a contraindication for simple Blood deficiency. Wang Ruyan, though insightful, failed to grasp this principle. In his *Mingyi Zazhuo*, he stated: "In recent times, treating diseases, whenever a deficiency syndrome is seen, Ginseng and Astragalus are used. This is suitable for Qi deficiency, but for Blood deficiency, does it not assist Qi and consume Yin Blood?" He claimed that treating Blood disease by regulating Qi makes Blood more deficient. He further said: "If Blood deficiency patients mistakenly take sweet-warm herbs like Ginseng, the illness increases daily; taking too much leads to untreatable death." Sweet-warm herbs assist Qi, belonging to Yang; when Yang is vigorous, Yin diminishes further. He also said: "After childbirth, women suffer Yin Blood deficiency, leaving Yang without support, floating and scattering outward, causing frequent fever. Only Siwu Tang should be used to tonify Yin Blood, combined with roasted Dried Ginger for its bitter-warm counter-treatment to gather the floating Qi and return it to Yin support. Ginseng should be avoided." Danxi said: "Postpartum conditions should primarily be treated with great tonification of Qi and Blood." If Yang floats outward due to lack of support, how else can Ginseng-type herbs rescue scattered Qi? Alas! How does Ruyan's argument contradict both Li Gao and Danxi? Dogmatic individuals are everywhere; I cannot refrain from refuting this.
Someone asked: Ancient medicine employed four diagnostic methods. What are they? I replied: They are Form, Sound, Color, and Pulse. Modern people only emulate pulse diagnosis, knowing one part while neglecting the other three. Please allow me to explain the rationale: Form diagnosis involves observing the physical form to know the disease. The Classics say: "If Form and Qi are deficient, but Pathogenic Qi is abundant, this is Evil triumphance; one should drain, not tonify. If Form and Qi are abundant, but Pathogenic Qi is deficient, one should tonify, not drain. If both Form/Qi and Pathogenic Qi are deficient, this is deficiency of both Yin and Yang; one must urgently tonify. Acupuncture is contraindicated; needling causes double deficiency. Double deficiency leads to exhaustion of Yin and Yang, depletion of Blood and Qi, emptiness of the five zang organs, withered sinews and bones, death for the elderly, and irrecoverability for the strong." If Form and Qi are abundant, and Pathogenic Qi is abundant, this is excess of both Yin and Yang; one must urgently drain the Evil and regulate deficiency and excess. Hence, "Drain the excess, tonify the deficiency." This is what is meant. It is also said: "If flesh and form are wasted, even if the nine pulses are regular, death ensues." It is said: "The head is the mansion of clarity and spirit; if the head droops and eyes are sunken, the spirit is being seized." The back is the mansion of the chest; if the back is curved and shoulders hang, the fu organs will deteriorate. The waist is the mansion of the Kidneys; if turning and shaking are impossible, the Kidneys are failing. Bones are the mansion of Marrow; if one cannot stand long and trembles when walking, the bones are failing. All such cases constitute Form diagnosis. Sound diagnosis involves listening to sounds to verify disease. The Classics say: "A voice sounding as if coming from a room indicates Dampness in Middle Qi. Speech that is faint, repeating only after a whole day, indicates Qi depletion. Disheveled clothing, inappropriate speech regardless of intimacy, indicates confusion of Spirit." He Shuhe said: "In chronic illness, hoarseness indicates death. In children's illness, sudden crow-like sounds indicate death." Li Gao said: "Speech starting light and becoming heavy, loud and powerful, indicates excess of external contraction; speech starting heavy and becoming light, deep and weak, indicates deficiency of internal injury." All such cases constitute Sound diagnosis. Color diagnosis involves observing the five colors of the face to detect disease. The Classics say: "Red should resemble silk wrapping cinnabar, not hematite. White should resemble goose feathers, not salt. Green should resemble the luster of dark jade, not indigo. Yellow should resemble silk wrapping realgar, not yellow earth. Black should resemble lacquered wood, not dark soil." It is also said: "Green like withered grass indicates death; yellow like immature orange indicates death; black like [missing character] indicates death; red like [missing character] blood indicates death; white like dry bones indicates death. These are the five colors indicating death. Green like kingfisher feathers indicates life; yellow like crab belly indicates life; red like chicken comb indicates life; white like pig fat indicates life; black like crow feathers indicates life. These are the five colors indicating life. Life in the Heart resembles silk wrapping cinnabar. Life in the Lung resembles silk wrapping red. Life in the Liver resembles silk wrapping bluish-purple. Life in the Spleen resembles silk wrapping trichosanthes fruit. Life in the Kidney resembles silk wrapping purple. These are the external manifestations of the five zang organs. To observe the five evils of the zang organs, one must distinguish the seasonal command colors. The Classics say: "Coming from the preceding organ is Excess Evil (Son makes Mother excess). Coming from the following organ is Deficiency Evil (Mother makes Son deficient). Coming from the conquered organ is Minor Evil (Wife usurps Husband's position). Coming from the conquering organ is Robber Evil (Ghost thief causes harm). Self-disease is Correct Evil (Self-injury of the primary meridian)." For example, in Spring when Wood is vigorous, if the patient's color is green with a tinge of red, it is Excess Evil. Though sick, it is easy to treat; the method is "Drain the Son of the Excess." If the color is green with a tinge of black, it is Deficiency Evil. The illness is also easy to treat; the method is "Tonify the Mother of the Deficiency." If the color is green with a tinge of yellow, it is Minor Evil, especially easy to treat; the method is "Counteract the Minor," known as Direct Treatment. If the color is green with a tinge of white, it is Robber Evil, difficult to treat and often fatal; the method is "Follow the Severe," known as Counter-intuitive Treatment. If the color is merely green like the luster of dark jade, it is Correct Evil, self-disease of the primary meridian, healing without medication. The four seasons follow this deduction. Furthermore, red and yellow tones in any season are auspicious; green and black are inauspicious. Such cases are the key secrets of Color diagnosis; can students ignore them?
Someone asked: The pathogen of Cold Damage enters the body without fixed form. Yet, the hands and feet each have six meridians. Why does it only transmit through the foot six meridians and not the hand six meridians? Liu Caochuang said: "The foot six meridians belong to Water, Earth, and Wood. Water freezes in cold, Earth cracks in cold, Wood loses leaves and withers in cold. The hand six meridians belong only to Metal and Fire. Fire overcomes Water and resists cold; Metal becomes harder in cold." The logic seems clear. How do you comment on this? I replied: The statement seems reasonable but is actually incorrect. Please allow me to state a personal insight: Humans have bodies, reaching heaven and treading earth. The upper half is governed by Heaven Qi; the lower half is governed by Earth Qi. Thus, the upper body is mostly affected by Wind-Heat, and the lower body by Cold-Dampness. Regarding the six seasonal qi: the first three correspond to Spring and Summer, where qi ascends and floats, promoting growth; thus, the upper half of the human body corresponds to them. The last three correspond to Autumn and Winter, where qi descends and sinks; thus, the lower half corresponds to them. After the Light Snow solar term in the tenth month, marking the end of the six qi, Taiyang Cold-Water takes charge. For those exhausted by sexual activity and hard labor, the Taiyang Cold-Water qi enters the Foot Taiyang Bladder Meridian vacantly, due to resonance of similar qi. It is also said that Heat affects the head first, while Cold affects the feet first; this meaning is also valid. After Cold Evil accumulates for a long time, it transmits sequentially to Yangming and Shaoyang, and then to the three Yin meridians. Transmission always begins from the foot meridians and gradually extends to the hand meridians. This is the principle of the human body corresponding to heaven and earth, happening spontaneously. What is there to doubt?
Someone asked: The Sanjiao is a fu organ. Some consider the Pericardium (Xinbao Luo) as a zang organ, others consider the Mingmen as a zang organ. The Pulse Classic says: "Sanjiao has no form, existing only in name." Some say Sanjiao and Pericardium are fu and zang organs with names but no substance, located in the chest and diaphragm. Others say the Pericardium is the fatty membrane in the chest. Still others call it the meat surrounding the heart. These discussions vary. Which is wrong and which is right? Please