『伤寒论』论伤寒，『金匮要略』论杂病，乃仲景全书。『伤寒论』得成无已创注，
续者五十余家，故得昌明宇内；『金匮要略』人罕言之，虽有赵良、徐彬等注释，但
其文义古奥，系千载残编错简，颇多疑义，阙文亦复不少，承□袭谬，随文蔓衍，宜
后人视为迂远，束诸高阁。今于其失次者序之，残缺者补之，博采群书，详加注释，
俾二书并行于世，庶后之业医者，不为俗说所误，知仲景能治伤寒，未尝不能治杂证
也。
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夫人秉五常，因风气而生长，风气虽能生万物，亦能害万物，如水能浮舟，亦能覆舟
。若五藏元真通畅，人即安和，客气邪风，中人多死，千般疢难，不越三条。一者，
经络受邪入藏府，为内所因也；二者，四肢九窍，血脉相传，壅塞不通，为外皮肤所
中也；三者，房室金刃，虫兽所伤。以此详之，病由都尽。若人能养慎，不令邪风干
忤经络，适中经络，未流传府藏，即医治之，四肢才觉重滞，即导引吐纳，针灸膏摩
，勿令九窍闭塞。更能无犯王法，禽兽灾伤，房室勿令竭乏，服食节其冷热，苦酸辛
甘，不遣形体有衰，病则无由入其腠理。腠者，三焦通会元真之处，为血气所注。理
者，是皮肤藏府之文理也。
【按】
此篇乃一书之纲领，前人误编为次篇，先后失序，今冠于首，以统大意。
【注】
五常者，五行也。五行之气－－风、暑、湿、燥、寒、也；五行之味－－酸、苦、甘
、辛、咸也。夫人禀此而有其形，则藏府日与气味相通，不曰五气，而曰风气者，该
他气而言也。盖风贯四气，犹仁贯四德，故曰：因风气而生长也。然风气虽能生万物
，亦能害万物者，盖主气正风，从其所居之乡而来，主长养万物者也，客气邪风，从
其冲后而来，主杀害万物者也。人在气交之中，其生其害，犹水能浮舟亦能覆舟也。
天之五气，人得之则为五藏真元之气，若通畅相生，虽有客气邪风，勿之能害，人自
安和；如不通畅，则客气邪风，乘隙而入，中人多死。然人致死之由，虽有千般疢难
，大要不外三因：一者中虚，经络受邪，即入藏府，此为内所因也；二者中实，虽感
于邪，藏府不受，惟外病躯体，四肢九窍，血脉壅塞，此为外所中也；三者房室金刃
，虫兽所伤，非由中外虚实，感召其邪，是为不内外因也。以此三者详之，千般疢难
，病由悉尽矣。若人能慎养形气，不令客气邪风干忤经络，即适中经络，未传藏府，
送医治之，自可愈也。四肢九窍，才觉重滞，尚未闭塞，即导引、吐纳、针灸、按摩
，亦可愈也。更能无犯王法，禽兽灾伤，房室勿令竭乏，服食节其冷热，五味各得其
宜，不使形气有衰，万病疢难无由而入其腠理矣。腠者，一身空隙，血气往来之处，
三焦通会真元之道路也。理者，皮肤藏府，内外井然，不乱之条理也。
【按】
正风者，从八方应时而来，相生和缓之主气也；邪风者，从其冲后而来，相□冲烈之
客气也。如时当东风而来西风也，所谓后者以已过之时言也。
【集注】
赵良曰：人在气交中，秉地之刚柔，以成五藏百骸之形，秉天之阴阳，以成六经之气
，形气合一，神机发用，驾行谷气，出入内外，同乎天度，升降浮沉，应夫四时，主
宰于身形之中，谓之元真。外感者，客气也。『灵枢』曰：虚邪不能独伤，必因身形
之虚而后客之。盖天人之气，各有正、不正，人气正则不受邪，不正则邪乘之；天气
正则助其生长，不正则害之。人气不正者，由七情动中，服食不节，房欲过度，金刃
虫兽，伤其气血，尽足以受病也。天气不正者，由四时不和，八风不常，尽足以伤万
物也。
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问曰：上工治未病，何也？师曰：夫治未病者，见肝之病，知肝传脾，当先实脾，四
季脾王不受邪，即勿补之。中工不晓相传，见肝之病，不解实脾，惟治肝也。夫肝之
病，补用酸，助用焦苦，益用甘味之药调之。酸入肝，焦苦人心，甘入脾，脾能伤肾
，肾气微弱，则水不行，水不行，则心火气盛，则伤肺，肺被伤，则金气不行，金气
不行，则肝气盛，肝气盛，则肝自愈，此治肝补脾之要妙也。肝虚则用此法，实则不
再用之。经曰：虚虚实实，补不足，损有余。是其义也。余藏准此。
【注】
此承上条受病三因，以明其治。上工，良医也。中工，常医也。已病，已然之病也。
未病，未然之病也。假如现在肝病，此已然之病也；肝病将来传脾，此未然之病也。
良医知肝病传脾，见人病肝，先审天时衰旺，次审脾土虚实，时旺脾实则知不受肝邪
，不须补脾，直治已病之肝，若时衰脾虚，则知肝必传脾，先补未病之脾，兼治已病
之肝。彼常医不晓四时所胜，五藏相传之理，见肝之病，惟泻已病之肝，不知补未病
之脾也。上工不但知肝实必传，脾虚之病，而且知肝虚不传，脾虚反受肺邪之病，故
治肝虚，脾虚之病，则用酸入肝，以补已病之肝，用焦苦入心，以助不病之心，用甘
入脾，以益不实之脾。使火生土，使土制水，水弱则火旺，火旺则制金，金被制则木
不受邪，而肝病自愈矣，此亢则害，承乃制，制则生化，化生不病之理，隔二、隔三
之治，故曰：此治肝补脾之要妙也。然肝虚则用此法，若肝实则不用此法也。中工不
晓虚实，虚者泻之，是为虚虚；实者补之，是为实实，非其义也。上工知其虚实，补
其不足，损其有余，是其义也。其余四藏，皆准此法。伤字，作制字看。
【集注】
徐彬曰：假如肝经之病，肝木胜脾土，知邪必传脾经，治宜实脾为先，此脾未病而先
实之，所谓治未病也。不忧本藏之虚，而忧相传不已，其病益深，故先以实脾为急务
也。
程林曰：经云：因其轻而扬之，因其重而减之，因其衰而彰之。所谓因者，乘其机也
。治未病者，谓治未病之藏府，非治未病之人也。见肝之病，当先实脾，使土旺则能
胜水，水不行则火盛而制金，金不能干木，肝自愈矣。此治肝补脾，治未病之法也。
高世栻曰：实脾专为制水，使火盛金衰，肝不受制，则肝自愈，其理甚精微，故曰：
此治肝补脾之要妙也。
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问曰：病人有气色见于面部，愿闻其说？师曰：鼻头色青，腹中痛，苦冷者死（一云
：腹中冷，苦痛者死。）；鼻头色微黑者，有水气；色黄者，胸上有寒；色白者，亡
血也；设微赤非时者，死。其目正圆者，痉，不治。又色青为痛，色黑为劳，色赤为
风，色黄者便难，色鲜明者有留饮。
【注】
气色见于面部，而知病之死生者，以五气入鼻，藏以五藏，其精外荣于面也。色者，
青、赤、黄、白、黑也。气者，五色之光华也。气色相得者，有气有色，平人之色也
，即经云：青如翠羽，赤如鸡冠，黄如蟹黄，白如豚膏，黑如乌羽者，生也。气色相
失者，色或浅深，气或显晦，病人之色也。即经云：浮泽为外，沉浊为内，察其浮沉
，以知浅深，察其夭泽，以观成败，察其散抟，以知新故，视色上下，以知病处，色
粗以明，沉夭为甚，不明不泽其病不甚也。有色无气者，色枯不泽，死人之色也。即
经云：青如蓝叶，黄如黄土，赤如衃血，白如枯骨，黑如炱者，死也。鼻者，明堂也
，明堂光泽，则无病矣。而曰见青色为腹中痛，鼻苦冷甚者死；黑色为水为劳，黄色
为上寒下热，小便难，面目鲜明，内有留饮；色白为亡血，色赤为热为风，若见于冬
，为非其时者死。目直视，正圆不合，如鱼眼者，痉，不治。此气色主病之大略，其
详皆载『内经』。
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师曰：病人语声寂然，喜惊呼者，骨节间病；语声喑喑然，不彻者，心膈间病；语声
啾啾然，细而长者，头中病（一作痛）。
【按】
头中病之「头」字，当是「腹」字。经中从无头中病之文，且文义不属，必是传写之
□。
【注】
病人语声寂然，谓寂然不语也，若恶人语是心病也。喜惊呼者，谓不恶人语，且喜惊
呼，是知其病不在心而在外也，故曰：骨节间病也。病人语声喑喑然不彻者，谓声不
响亮而不了彻也，此有碍于息气，故知为心膈间病也。病人语声啾啾然细而长者，谓
唧唧哝哝小而悠长也，因不敢使气急促动中，故知腹中病也。
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师曰：息摇肩者，心中坚；息引胸中上气者，咳；息张口短气者，肺痿唾沫。
【注】
息者，一呼一吸也。摇肩，谓抬肩也。心中坚，谓胸中壅满也。呼吸之息，动形抬肩
，胸中壅气上逆者，喘病也。呼吸引胸中之气上逆，喉中作痒梗气者，咳病也。呼吸
张口，不能续息，似喘而不抬肩者，短气病也。盖肺气壅满，邪有余之喘也，肺气不
续息，正不足之短气也。然不足之喘，亦有不续息者，有余之短气，亦有胸中壅满者
，肺气上逆者，必咳也。咳时唾痰，嗽也，若咳唾涎沫不已者，非咳病也，乃肺痿也
。
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师曰：吸而微数，其病在中焦，实也。当下之即愈。虚者不治。在上焦者，其吸促；
在下焦者，其吸远，此皆难治。呼吸动摇振振者，不治。
【按】
吸促之「促」字，当是「远」字；吸远之「远」字，当是「促」字，方合病义，必传
写之□。
【注】
此承上文，言喘分三焦，有可治、不可治之辨也。喘，肺病也，肺主气，司呼吸，故
以呼吸气促，谓之諯也。若呼吸气均促，是病在呼吸，阻升降之气也，故知喘在中焦
也；呼之气促，吸之气长，病在呼，呼出心与肺，故知喘在上焦也；呼之气长，吸之
气短，病在吸，吸入肾与肝，故知喘在下焦也。喘之实者，谓邪气盛，则实也，中实
，则必腹满便□，当下之，可治也。喘之虚者，谓正气夺则虚也，中虚，则必腹软便
滋，不堪下，难治也。若喘而呼吸动摇，振振不能擎身者，则为形气不相保，勿论虚
实不治也。曰吸而微数，数即促也，促即短也，远即长也。吸不言呼，略辞也，犹言
呼吸均短，呼短吸长，吸短呼长也。
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师曰：寸口脉动者，因其王时而动，假令肝王色青，四时各随其色，肝色青而反色白
，非其时色脉，皆当病。
【注】
寸口者，统言左右三部脉也。脉动法乎四时，命乎五藏，然必因其王时而动，则为平
脉也。假令肝旺于春，随其时，色当青，脉当弦，此不病之色脉也。若色反白，脉反
浮，此非其时，乃病之色脉也。四时准此。
【集注】
尤怡曰：王时，当时至而气王，乃脉乘之而动，其色亦应之。如肝王于春，脉弦而色
青，此其常也，推之四时，无不皆然。若色当青而反白，为非其时，而有是色，不特
肝病为然，即肺亦当病矣。
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问曰：有未至而至，有至而不至，有至而不去，有至而太过，何谓也？师曰：冬至之
后，甲子夜半，少阳起，少阳之时，阳始生，天得温和。以未得甲子，天因温和，此
为未至而至也；以得甲子，而天未温和，此为至而不至也；以得甲子，而天大寒不解
，此为至而不去也；以得甲子，而天温如盛夏五六月时，此为至而太过也。
【注】
冬至之后，得甲子日夜半，少阳之气始生，天渐温和，气之常也。若未得甲子，天即
温和，此为未至而至也。气未应至而先至者，是来气有余也。已得甲子，阳气渐盛，
天未温和，此为至而不至也。气应至而不至者，是来气不足也。若天大寒不解，此为
至而不去也。气应去而不去者，是去气太过也。若天过温如盛夏时，此为至而太过也
。气应至而甚者，是至气太过也。太过者，其气淫，则薄其所不胜，乘其所胜也。不
及者，其气迫，则所胜妄行，；所生者受病，所不胜薄之也。此『内经』所谓谨候其
时，气可与期，余皆仿此。
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师曰：病人脉浮者在前，其病在表；浮者在后，其病在里，腰痛背强不能行，必短气
而极也。
【注】
脉浮虚风之候也，关前之寸脉浮者，病在表也；关后之尺脉浮者，病在里也。虚风在
表，故主腰痛背强不能行也。虚风在里，故主短气而极也。
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问曰：经云：厥阳独行，何谓也？师曰：此为有阳无阴，故称厥阳。
【注】
阴阳偕行，顺也；阴阳独行，逆也。厥，逆也，逆阳独行，此为有阳无阴，故称厥阳
也。
【集注】
李□曰：厥阳即阳厥也。『内经』云：阳气衰于下则为寒厥，阴气衰于下则为热厥，
此厥阳独行，有阳无阴之大概也。
高世栻曰：按此为有阳无阴，是为厥阳也。经曰：阴气衰于下，则为热厥。帝曰：热
厥何如而然也？岐伯曰：阴气虚，则阳气入，阳气入，则胃不和，胃不和，则精气竭
，精气竭则不荣于四肢也，乃肾气日衰，阳气独胜，此所以为有阳无阴，而为厥阳独
行也。
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问曰：寸脉沉大而滑，沉则为实，滑则为气，实气相抟，血气入藏即死，入府即愈，
此为卒厥何谓也？师曰：唇口青，身冷，为入藏，即死；如身和，汗自出，为入腑，
《伤寒论》论述伤寒病，《金匮要略》论述杂病，这两部著作构成了张仲景的完整医学体系。《伤寒论》因为得到了成无己的首创性注释，随后又有五十多家学者进行注解，所以得以在天下广泛传播并阐明；而《金匮要略》却很少有人谈论它，虽然已有赵良、徐彬等人的注释，但原文义理古奥深涩，且由于年代久远，书籍散乱残缺，存在许多疑点，缺漏的文字也不少，后人沿袭错误，随着文意随意发挥延伸，导致后来的读者认为这些内容迂腐遥远，将其束之高阁不再翻阅。现在我对其中次序错乱的篇章重新编排，对残缺的部分予以补充，广泛搜集参考其他医书，详细加以注释，使这两部书能够并行于世，希望后世从事医疗工作的人，不被世俗错误的说法所误导，明白张仲景不仅能治疗伤寒，也完全能够治疗杂病。
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人秉承五行之常道，依靠自然界风气（风、寒、暑、湿、燥、火等气候因素）而生长发育。风气虽然能滋生万物，也能危害万物，就像水能浮起船只，也能倾覆船只一样。如果五脏的真元之气通畅无阻，人就会平安和顺；若被客气的邪风侵袭，人往往会死亡。千种疾病灾难，不出以下三种原因：第一，经络受邪气侵入脏腑，这是由内部虚弱导致的病因；第二，四肢和九窍（眼、耳、口、鼻及前后二阴），血脉相互传变，壅塞不通，这是邪气从外部皮肤侵入所致；第三，房事过度、金属利器伤害、虫兽咬伤等造成的损伤。根据这三点详细分析，疾病的来源就全部清楚了。如果人能谨慎调养，不让邪风干扰侵犯经络，即使邪气刚侵入经络，尚未流传到脏腑，立即请医生治疗；四肢刚觉得沉重滞涩，就采用导引（古代健身疗法）、吐纳（呼吸调节法）、针灸、膏摩（药物按摩）等方法，不要让九窍闭塞。此外，更要不触犯法律，避免禽兽灾害伤害，房事不要使其枯竭匮乏，饮食调节冷热五味（酸、苦、甘、辛、咸），不让形体身体衰弱，疾病就无法侵入腠理（皮肤纹理及肌肉间隙）。腠，是三焦通会真元之气所在的地方，也是血气灌注之处。理，是皮肤和脏腑的纹理结构。
【按语】
这一篇是全书的纲领，前人错误地将其编排在后面，次序颠倒，现在把它放在卷首，以统领全篇大意。
【注释】
五常，指的是五行。五行的气——风、暑、湿、燥、寒；五行的味——酸、苦、甘、辛、咸。人禀受这些而形成形体，那么脏腑就每日与气味相通，这里不说“五气”而说“风气”，是因为用风气来概括其他气。大概风贯穿四时之气，就像仁德贯穿四德一样，所以说：“依靠风气而生长。”然而风气既能生养万物，又能危害万物，这是因为主气正风，从其所居的方向而来，主要作用是长养万物；客气邪风，从对冲的后方而来，主要作用是杀害万物。人处于天地气交之中，其生存与受害，就像水能浮舟也能覆舟一样。天上的五气，人得到它就成了五脏的真元之气，如果能通畅相生，即使有客气的邪风，也不能伤害人，人自然平安和顺；如果不通畅，那么客气的邪风就会乘虚而入，中人往往致死。然而人致死的缘由，虽然有千般疾病灾难，大体不过三个原因：一是中气虚弱，经络受邪，随即进入脏腑，这属于内因；二是中气充实，虽然感受了邪气，脏腑不受影响，只有体表躯体患病，四肢九窍血脉壅塞，这属于外所中；三是房室过度、金刃创伤、虫兽咬伤，并非由内外虚实感召邪气，这属于不内外因。通过这三点详细分析，千般疾病灾难，疾病的来源就全部穷尽了。如果人能谨慎调养形气，不让客气邪风干扰侵犯经络，即使邪气刚侵入经络，未传入脏腑，送请医生治疗，自然可以痊愈。四肢九窍，刚觉得沉重滞涩，尚未闭塞，就采用导引、吐纳、针灸、按摩，也可以痊愈。此外，更能不触犯王法，避免禽兽灾害，房事不要使其枯竭，饮食调节冷热，五味各得其宜，不让形气衰弱，万种疾病灾难就无法侵入腠理。腠，是一身的空隙，是血气往来的地方，也是三焦通会真元的道路。理，是皮肤脏腑，内外井然有序，不乱条理。
【按语】
正风，是从八方顺应时节而来的，具有相生和缓特性的主气；邪风，是从对冲方向而来的，具有相冲猛烈特性的客气。比如时令应当吹东风却吹西风，所谓“后者”是指已经过去的时辰而言。
【集注】
赵良说：人处于气交之中，秉承地的刚柔，形成五脏百骸的形体；秉承天的阴阳，形成六经的气机。形气合一，神机发动运用，驾驭行谷气，出入内外，同乎天道度数，升降浮沉，应合四时变化，主宰于身形之中，称为元真。外感的是客气。《灵枢》说：虚邪不能单独伤人，必须因为身形虚弱而后才能客居入侵。大概天人之气，各有正常和不正常之分，人气正常则不受邪气，不正常则邪气乘虚而入；天气正常则助其生长，不正常则伤害万物。人气不正常，是由于七情扰动内心，饮食不节制，房欲过度，金刃虫兽伤害气血，这些都足以导致生病。天气不正常，是由于四时不和，八风无常，这些都足以伤害万物。
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问：高明的医生治未病，这是什么意思？老师说：治疗未病，看到肝脏有病，知道肝病会传变给脾脏，应当先充实脾脏。四季中脾土旺盛的时候不受邪气，就不必补脾。中等水平的医生不懂传变规律，看到肝脏有病，不懂得充实脾脏，只治疗肝脏。对于肝脏的病，补益用酸味药，辅助用焦苦味药，增益用甘味药来调和。酸味入肝，焦苦味入心，甘味入脾。脾能制约肾，肾气微弱，则水液不行，水液不行，则心火气盛，则伤害肺，肺被伤害，则金气不行，金气不行，则肝气盛，肝气盛，则肝病自愈，这就是治疗肝病补益脾脏的要妙之处。肝虚证才使用这种方法，实证就不再使用。经文说：不要使虚者更虚，实者更实，要补不足，损有余。就是这个道理。其余脏腑都参照此法。
【注释】
此处承接上一条关于受病的三种原因，来说明治疗方法。上工，指良医。中工，指普通医生。已病，指已经发生的病。未病，指尚未发生的病。假如现在患有肝病，这是已经发生的病；肝病将来传变给脾，这是尚未发生的病。良医知道肝病会传脾，见到病人患肝病，先审察天时旺衰，再审察脾土虚实，如果时令旺、脾实则知道不受肝邪，不需要补脾，直接治疗已病的肝；如果时令衰、脾虚，则知道肝必传脾，先补未病的脾，兼治已病的肝。那些普通医生不懂四时胜克、五脏相传的道理，见到肝病，只泻已病的肝，不知道补未病的脾。上工不但知道肝实必传脾虚的病，而且知道肝虚不传、脾虚反受肺邪的病。所以治疗肝虚、脾虚的病，就用酸味入肝，以补已病的肝；用焦苦味入心，以助未病的心；用甘味入脾，以益未实的脾。使火生土，使土制水，水弱则火旺，火旺则制金，金被制则木不受邪，而肝病自愈了，这是“亢则害，承乃制，制则生化，化生不病”的道理，属于隔二、隔三的治法，所以说：这是治疗肝病补脾的要妙。然而肝虚才用此法，如果肝实则不用此法。中工不懂虚实，虚证用泻法，这叫虚虚（使虚者更虚）；实证用补法，这叫实实（使实者更实），不符合医理。上工知道虚实，补其不足，损其有余，这才是正确的医理。其余四个脏腑，都参照此法。“伤”字，当作“制”字看。
【集注】
徐彬说：假如肝经有病，肝木克制脾土，知道邪气必然传变到脾经，治疗应当以充实脾脏为先，这是脾脏未病而先充实它，所谓治未病。不担忧本脏的虚弱，而担忧传变不已，病情日益加深，所以先把充实脾脏作为急务。
程林说：经文说：因其轻而扬之，因其重而减之，因其衰而彰之。所谓“因”，是乘其时机。治未病，是指治疗未病的脏腑，不是治疗未病的人。看到肝病，应当先充实脾脏，使土旺则能胜水，水不行则火盛而制金，金不能干犯木，肝病自愈。这是治疗肝病补脾，治未病的方法。
高世栻说：充实脾脏专门为了制约水，使火盛金衰，肝不受制，则肝病自愈，其原理非常精微，所以说：这是治疗肝病补脾的要妙。
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问：病人面色气色表现在面部，想听听您的解说？老师说：鼻头颜色发青，腹中痛，怕冷严重的会死（另一种说法：腹中冷，疼痛严重的会死）；鼻头颜色微黑的，有水气病；颜色黄的，胸上有寒；颜色白的，是失血；如果微红且不在夏季出现的，会死。眼睛直视不动，瞳孔固定的，是痉病，无法治愈。另外，青色主痛，黑色主劳损，红色主风，黄色主大便难，颜色鲜明光亮的主有留饮（体内停滞的水饮）。
【注释】
气色表现在面部，从而知道疾病生死的原因，是因为五气入鼻，藏于五脏，其精华外荣于面部。色，指青、赤、黄、白、黑五种颜色。气，指五色之光华。气色相得的，既有气又有色，是健康人的面色，即经文所说：青如翠羽，赤如鸡冠，黄如蟹黄，白如豚膏，黑如乌羽的，是生色。气色相失的，色或浅深不一，气或显晦不明，是病人的面色。即经文所说：浮泽为表，沉浊为里，观察其浮沉，以知病位深浅，观察其枯润，以观成败，观察其散聚，以知新久，视色上下，以知病处，色粗而明亮，沉夭为病重，不明不泽则病不重。有色无气的，色枯不泽，是死人的面色。即经文所说：青如蓝叶，黄如黄土，赤如衃血，白如枯骨，黑如炱的，是死色。鼻，是明堂。明堂光泽，就没有病了。而说见青色为腹中痛，鼻苦冷严重的死；黑色为水气或劳损，黄色为上寒下热，小便难，面目鲜明，内有留饮；色白为失血，色赤为热为风，如果见于冬季，是非其时之色，会死。目直视，正圆不合，像鱼眼一样的，是痉病，无法治愈。这是气色主病的大略，详细内容都记载在《内经》中。
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老师说：病人说话声音寂静，喜欢突然惊叫的，是骨节间有病；说话声音暗哑不清彻的，是心膈间有病；说话声音唧唧哝哝，细而长的，是腹部有病（一作头痛）。
【按语】
头中病的“头”字，应该是“腹”字。经文中从来没有“头中病”的说法，而且文义不连贯，必定是传抄的错误。
【注释】
病人说话声音寂静，指沉默不语，如果厌恶别人说话是心病。喜欢惊叫，指不厌恶别人说话，而且喜欢惊叫，说明病不在心而在体外，所以说：是骨节间病。病人说话声音暗哑不清彻，指声音不响亮且不透彻，这阻碍了气息，所以知道是心膈间病。病人说话声音唧唧哝哝，细而长，指小声嘟囔且悠长，因为不敢让气息急促触动内脏，所以知道是腹中病。
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老师说：呼吸时耸肩的，是胸中坚满；呼吸时牵引胸中气上逆的，是咳嗽；呼吸张口短气的，是肺痿吐沫。
【注释】
息，指一呼一吸。摇肩，指抬肩。心中坚，指胸中壅满。呼吸时动形抬肩，胸中壅气上逆的，是喘病。呼吸引胸中之气上逆，喉中作痒梗气的，是咳病。呼吸张口，不能连续呼吸，似喘而不抬肩的，是短气病。大概是肺气壅满，邪气有余的喘；肺气不续息，正气不足的短气。然而不足的喘，也有不续息的；有余的短气，也有胸中壅满的。肺气上逆的，必然咳嗽。咳时唾痰，是嗽，如果咳唾涎沫不止的，不是咳病，而是肺痿。
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老师说：吸气轻微急促的，病在中焦，是实证。应当用下法治疗即可痊愈。虚证的无法治愈。在上焦的，吸气短促；在下焦的，吸气深长缓慢，这些都是难治的。呼吸时全身动摇振颤的，无法治愈。
【按语】
吸促的“促”字，应该是“远”字；吸远的“远”字，应该是“促”字，才符合病义，必定是传抄的错误。
【注释】
此处承接上文，说明喘分三焦，有可治、不可治的区别。喘，是肺病，肺主气，司呼吸，所以以呼吸气促，称为喘。如果呼吸气均促，是病在呼吸，阻断了升降之气，所以知道喘在中焦；呼气气促，吸气气长，病在呼气，呼出关联心与肺，所以知道喘在上焦；呼气气长，吸气气短，病在吸气，吸入关联肾与肝，所以知道喘在下焦。喘的实证，指邪气盛则为实，中焦实，则必然腹满便硬，应当用下法，可治。喘的虚证，指正气夺则虚，中焦虚，则必然腹软便溏，不堪攻下，难治。如果喘而呼吸动摇，振颤不能支撑身体，则是形气不相保，不论虚实都无法治愈。说吸气轻微急促，数即促，促即短，远即长。只说吸气不说呼气，是省略说法，犹言呼吸均短，呼短吸长，吸短呼长。
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老师说：寸口脉跳动，是因其当令之时而动的，假如肝旺时色青，四季各自随其色，肝色青而反见白色，非其时的色脉，都应当生病。
【注释】
寸口，统言左右三部脉。脉动法乎四时，命乎五脏，然而必须因其当令之时而动，才是平脉。假如肝旺于春季，随其时令，色当青，脉当弦，这是不病的色脉。如果色反白，脉反浮，这是非其时，乃是病的色脉。四季以此类推。
【集注】
尤怡说：王时，指当时至而气旺，脉随之而动，其色也应之。如肝旺于春，脉弦而色青，这是常态，推之四季，无不如此。如果色当青而反白，为非其时，而有此色，不仅肝病如此，肺也应当生病了。
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问：有未到时而气至，有到时而气不至，有到时而气不去，有到时而气太过，是什么意思？老师说：冬至之后，甲子日夜半，少阳之气始生，少阳之时，阳气始生，天气变得温和。如果没有到甲子日，天气就温和，这叫未到而至；如果到了甲子日，天气却不温和，这叫至而不至；如果到了甲子日，天气大寒不解，这叫至而不去；如果到了甲子日，天气温暖如同盛夏五六月的样子，这叫至而太过。
【注释】
冬至之后，得甲子日夜半，少阳之气始生，天气渐温和，是气的常态。若未到甲子日，天即温和，这叫未到而至。气未应至而先至，是来气有余。已得甲子日，阳气渐盛，天未温和，这叫至而不至。气应至而不至，是来气不足。若天大寒不解，这叫至而不去。气应去而不去，是去气太过。若天过温如盛夏时，这叫至而太过。气应至而甚者，是至气太过。太过者，其气淫，则薄其所不胜，乘其所胜。不及者，其气迫，则所胜妄行，所生者受病，所不胜薄之也。这是《内经》所说的谨候其时，气可与期，其余都仿照此理。
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老师说：病人脉浮在前部（寸部），病在表；脉浮在后部（尺部），病在里，腰痛背强不能行走，必然短气且极度疲乏。
【注释】
脉浮是虚风之候，关前之寸脉浮，病在表；关后之尺脉浮，病在里。虚风在表，故主腰痛背强不能行。虚风在里，故主短气且极度疲乏。
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问：经文说：厥阳独行，是什么意思？老师说：这是有阳无阴，所以称为厥阳。
【注释】
阴阳偕行，顺也；阴阳独行，逆也。厥，逆也，逆阳独行，此为有阳无阴，所以称为厥阳。
【集注】
李□说：厥阳即阳厥。《内经》说：阳气衰于下则为寒厥，阴气衰于下则为热厥，此厥阳独行，有阳无阴的大概情况。
高世栻说：按此为有阳无阴，是为厥阳。经文说：阴气衰于下，则为热厥。帝曰：热厥如何形成？岐伯曰：阴气虚，则阳气入，阳气入，则胃不和，胃不和，则精气竭，精气竭则不荣于四肢，乃肾气日衰，阳气独胜，此所以为有阳无阴，而为厥阳独行。
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问：寸脉沉大而滑，沉则为实，滑则为气，实气相搏，血气入脏即死，入腑即愈，这是什么叫卒厥？老师说：唇口青，身冷，为入脏，即死；如果身体温和，汗自出，为入腑，
The *Shanghan Lun* (Treatise on Cold Damage) discusses cold damage diseases, while the *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet) discusses miscellaneous diseases; together they constitute the complete medical works of Zhang Zhongjing. The *Shanghan Lun* gained prominence because Cheng Wuji created the first commentary, followed by more than fifty other commentators, allowing it to be widely disseminated and elucidated throughout the realm. In contrast, the *Jingui Yaolue* is rarely discussed. Although there are commentaries by Zhao Liang, Xu Bin, and others, the original text is archaic and obscure. Due to its age, the book is fragmented and disordered, containing many doubts and missing passages. Later generations have inherited errors and allowed meanings to proliferate arbitrarily, leading readers to consider the content pedantic and remote, thus shelving it away. Now, I have reorganized the disordered sections, supplemented the missing parts, extensively consulted other books, and provided detailed annotations, so that these two works may coexist. It is hoped that future practitioners will not be misled by vulgar interpretations and will understand that Zhang Zhongjing was capable of treating not only cold damage but also miscellaneous diseases.
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Human beings inherit the constant principles of the Five Elements and grow through the influence of climatic factors (Wind). Although Wind can generate all things, it can also harm them, just as water can float a boat or capsize it. If the primordial qi (Yuan Zhen Qi) of the five zang organs flows smoothly, the person remains peaceful and harmonious. However, if attacked by pathogenic wind (Ke Qi), death often ensues. Among the thousands of diseases and hardships, none exceed three categories: First, pathogens enter the meridians and then the zang organs, constituting an internal cause due to internal deficiency. Second, pathogens affect the four limbs and nine orifices, causing blood and vessels to transmit disease and become obstructed, constituting an external invasion from the skin. Third, injuries caused by sexual excess, metal weapons, or insect and animal bites. By examining these three aspects, the origins of all diseases can be understood. If one carefully nurtures and guards against pathogens, preventing pathogenic wind from invading the meridians, even if pathogens initially invade the meridians before spreading to the zang organs, immediate medical treatment can resolve the issue. When the limbs feel heavy and stagnant, methods such as Dao Yin (qigong exercises), Tu Na (breathing regulation), acupuncture, and herbal massage should be employed to prevent the obstruction of the nine orifices. Furthermore, one must avoid legal troubles, animal disasters, and sexual depletion, regulate diet regarding temperature and the five flavors (Sour, Bitter, Sweet, Pungent, Salty), and ensure the physical form does not weaken, thereby preventing diseases from entering the Cou Li (skin texture and interstitial spaces). Cou refers to the places where the San Jiao (Triple Burner) connects and distributes primordial qi, and where blood and qi circulate. Li refers to the structural patterns of the skin and zang-fu organs.
[Commentary]
This chapter serves as the outline of the entire book. Previous editors mistakenly placed it later, disrupting the order. It is now placed at the beginning to summarize the main ideas.
[Annotation]
"Wu Chang" (Five Constants) refers to the Five Elements. The qi of the Five Elements includes Wind, Summer Heat, Dampness, Dryness, and Cold; their flavors include Sour, Bitter, Sweet, Pungent, and Salty. Humans inherit these to form their bodies, so the zang-fu organs constantly interact with these qi and flavors. Here, "Wind" is used to encompass the other climatic factors, similar to how "Ren" (Benevolence) encompasses the other virtues. Thus, it is said that humans grow through Wind. Although Wind generates all things, it can also harm them. The "Zheng Feng" (Correct Wind) comes from the direction appropriate to the season and nourishes all things. The "Xie Feng" (Pathogenic Wind) comes from the opposing direction and harms all things. Humans exist within the interaction of heaven and earth qi; their survival or harm is like water floating or capsizing a boat. The heavenly five qi become the true primordial qi of the five zang organs in humans. If this qi flows smoothly and generates each other in sequence, even pathogenic wind cannot harm, and the person remains healthy. If it does not flow smoothly, pathogenic wind enters through gaps, often causing death. The causes of death, though numbering in the thousands, generally fall into three categories: 1. Internal deficiency allows pathogens to enter meridians and zang organs (Internal Cause). 2. Internal strength prevents pathogens from affecting zang organs, resulting only in external symptoms like limb heaviness and vessel obstruction (External Invasion). 3. Sexual excess, trauma, or animal bites, which are neither caused by internal/external deficiency nor pathogenic invasion (Neither Internal Nor External Cause). By analyzing these three, the origins of all diseases are clarified. If one carefully nurtures the form and qi, preventing pathogenic wind from invading meridians, and seeks medical help early, recovery is possible. Early intervention with Dao Yin, Tu Na, acupuncture, and massage can resolve stagnation before orifice obstruction occurs. Avoiding legal issues, animal attacks, sexual depletion, and maintaining proper dietary balance ensures the form and qi remain strong, preventing diseases from entering the Cou Li. Cou is the space where blood and qi circulate and where the San Jiao distributes primordial qi. Li is the orderly structure of the skin and zang-fu organs.
[Commentary]
"Zheng Feng" (Correct Wind) comes from the eight directions according to the season and has a gentle, generating nature. "Xie Feng" (Pathogenic Wind) comes from the opposing direction and has a violent, clashing nature. For example, if the season requires East Wind but West Wind blows, "latter" refers to the time that has passed.
[Collected Annotations]
Zhao Liang stated: Humans exist in the qi interaction, inheriting Earth's rigidity and softness to form the five zang organs and hundred bones, and inheriting Heaven's yin and yang to form the qi of the six jing. Form and qi unite, Shen Ji (Spirit Mechanism) activates, driving Gu Qi (Grain Qi) in and out, aligning with heavenly degrees, rising and falling, responding to the four seasons, and governing the body. This is called Yuan Zhen (Primordial Truth). External infections are Ke Qi (Guest Qi). The *Ling Shu* states: Deficient evil cannot injure alone; it must find bodily deficiency to inhabit. Heavenly and human qi each have correct and incorrect states. Human qi correct resists evil; incorrect allows evil to exploit. Heavenly qi correct aids growth; incorrect causes harm. Human qi becomes incorrect due to emotional disturbance, improper diet, sexual excess, or trauma, all of which lead to disease. Heavenly qi becomes incorrect due to seasonal imbalance and irregular winds, harming all things.
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Question: What does it mean when superior doctors treat disease before it arises?
Master said: To treat disease before it arises, when seeing liver disease, one must know that the liver transmits pathology to the spleen and should first strengthen the spleen. If the spleen is prosperous in any season and resistant to evil, supplementation is unnecessary. Inferior doctors do not understand transmission; seeing liver disease, they fail to strengthen the spleen and only treat the liver. For liver disease, sour herbs are used for tonification, scorched bitter herbs for assistance, and sweet herbs for regulation. Sour enters the liver, scorched bitter enters the heart, and sweet enters the spleen. The spleen can control the kidney. If kidney qi is weak, water metabolism fails. If water metabolism fails, heart fire becomes excessive. Excessive heart fire damages the lung. If the lung is damaged, metal qi fails. If metal qi fails, liver qi becomes excessive. Excessive liver qi leads to the self-healing of liver disease. This is the subtlety of treating liver disease by strengthening the spleen. This method applies to liver deficiency but not liver excess. The classic states: Do not make deficiency more deficient or excess more excessive; tonify insufficiency, reduce excess. This is the principle. The same applies to other zang organs.
[Annotation]
This follows the previous section on the three causes of disease to explain treatment. Superior doctors are excellent physicians; inferior doctors are ordinary physicians. "Already diseased" refers to existing disease; "not yet diseased" refers to potential disease. For example, current liver disease is existing disease; future transmission to the spleen is potential disease. Excellent doctors know liver disease transmits to the spleen. Upon seeing liver disease, they assess seasonal prosperity and spleen deficiency/prosperity. If the season is prosperous and the spleen strong, they know it resists liver evil and treat the existing liver disease directly. If the season is declining and the spleen weak, they know liver will transmit to the spleen, so they first tonify the potential spleen disease while treating the existing liver disease. Ordinary doctors do not understand seasonal dominance and zang transmission. Seeing liver disease, they only purge the existing liver disease, ignoring the need to tonify the potential spleen disease. Superior doctors also understand that liver deficiency does not transmit, but spleen deficiency may receive lung evil. Therefore, for liver and spleen deficiency, they use sour to tonify the existing liver, scorched bitter to assist the non-diseased heart, and sweet to benefit the weak spleen. This promotes Fire generating Earth, and Earth controlling Water. Weak Water makes Fire strong; strong Fire controls Metal. Controlled Metal does not attack Wood, so liver disease heals. This follows the principle of "Excess brings disaster, succession brings control; control generates transformation." It is a treatment across two or three levels, hence the term "subtlety." This method applies to liver deficiency, not liver excess. Inferior doctors confuse deficiency and excess, purging deficiency (making it weaker) and tonifying excess (making it stronger), which is incorrect. Superior doctors identify deficiency and excess, tonifying insufficiency and reducing excess. The character "Shang" (harm/injure) here should be read as "Zhi" (control/restrict).
[Collected Annotations]
Xu Bin said: If there is liver meridian disease, liver wood overacts on spleen earth. Knowing evil will transmit to the spleen, treatment should prioritize strengthening the spleen. This strengthens the spleen before it is diseased, known as treating disease before it arises. One worries not about the root organ's deficiency but about endless transmission deepening the disease, making spleen strengthening urgent.
Cheng Lin said: The classic states: "Lighten what is light, reduce what is heavy, clarify what is declining." "Following" means seizing the opportunity. Treating disease before it arises means treating the undiseased zang-fu, not the undiseased person. Seeing liver disease, one must first strengthen the spleen. Strong earth controls water; failing water makes fire strong and controls metal. Metal cannot attack wood, so liver disease heals. This is the method of treating liver disease by strengthening the spleen to prevent illness.
Gao Shishi said: Strengthening the spleen specifically controls water, making fire strong and metal weak. If the liver is not controlled, it heals itself. The principle is subtle, hence called the "subtlety" of treating liver disease by strengthening the spleen.
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Question: Patients show facial complexion and color changes. May I ask for your explanation?
Master said: A blue color on the tip of the nose indicates abdominal pain. If accompanied by severe cold intolerance, it is fatal (another version says: cold abdomen with severe pain is fatal). A slightly black color on the nose tip indicates fluid retention. A yellow color indicates cold in the chest. A white color indicates blood loss. If slightly red and appearing out of season, it is fatal. Eyes fixed straight open indicate Jing disease (spasm), which is incurable. Additionally, blue indicates pain, black indicates exhaustion/labor, red indicates wind, yellow indicates difficult defecation, and bright/shiny color indicates retained fluid retention (Liú Yǐn).
[Annotation]
Facial complexion reveals life and death prognosis because five qi enter the nose and store in the five zang organs, with their essence shining outward on the face. "Se" (Color) refers to blue, red, yellow, white, and black. "Qi" (Aura/Luster) refers to the radiance of these colors. Harmonious Qi and Se indicate health (Ping Ren), described in the classic as: Blue like kingfisher feathers, red like chicken combs, yellow like crab roe, white like pig fat, black like crow feathers—these are signs of life. Disharmonious Qi and Se, with varying depth or clarity, indicate patient colors. Described as: Floating/clear indicates exterior, sinking/turbid indicates interior. Observing floating/sinking determines depth; observing dull/shiny determines outcome; observing scattered/clumped determines new/old; observing upper/lower determines location. Rough/bright colors indicate mild disease; sinking/dull colors indicate severe disease; unclear/dull colors indicate moderate disease. Color without Qi (dull/withered) indicates death, described as: Blue like indigo leaves, yellow like soil, red like clotted blood, white like dry bones, black like soot—these are signs of death. The nose is the Ming Tang (Bright Hall). Glossy Ming Tang indicates no disease. Blue on the nose indicates abdominal pain; severe cold indicates fatality. Black indicates fluid or labor. Yellow indicates upper cold/lower heat and difficult urination. Bright eyes indicate internal retained fluid. White indicates blood loss. Red indicates heat/wind. If red appears in winter (out of season), it is fatal. Fixed, round-open eyes like fish eyes indicate Jing disease, which is incurable. This is a general overview of complexion diagnosis; details are in the *Nei Jing*.
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Master said: If a patient speaks silently but suddenly cries out in fear, the disease is in the joints. If speech is hoarse and unclear, the disease is in the heart and diaphragm. If speech is murmuring, thin, and long, the disease is in the abdomen (one version says head).
[Commentary]
The character "Head" (Tou) in "Head disease" should likely be "Abdomen" (Fu). There is no mention of "head disease" in the classics, and the context does not fit, suggesting a copying error.
[Annotation]
Silent speech indicates muteness; aversion to speaking suggests heart disease. Sudden crying out without aversion to speaking indicates the disease is external, specifically in the joints. Hoarse and unclear speech indicates obstruction of breath, suggesting disease in the heart and diaphragm. Murmuring, thin, and long speech indicates reluctance to breathe deeply to avoid disturbing the interior, suggesting abdominal disease.
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Master said: Breathing with shoulder movement indicates chest fullness/stiffness. Breathing drawing qi upward from the chest indicates cough. Breathing with open mouth and shortness of breath indicates Fei Wei (Lung萎/Flaccidity) with saliva/phlegm.
[Annotation]
Xi refers to inhalation and exhalation. Yao Jian (shaking shoulders) refers to lifting shoulders. Xin Zhong Jian (stiffness in the heart/chest) refers to chest fullness. Shoulder-lifting during breathing with chest qi rebellion indicates Asthma (Chuan). Chest qi rebellion with throat itching/gagging indicates Cough. Open-mouth breathing with inability to continue breath, resembling asthma but without shoulder lifting, indicates Shortness of Breath (Duan Qi). Lung qi fullness with excess evil is Asthma; lung qi insufficiency is Shortness of Breath. Insufficient asthma may also lack continuous breath; excess shortness of breath may have chest fullness. Lung qi rebellion always involves cough. Coughing with phlegm is Sou; coughing with frothy saliva continuously is Fei Wei (Lung Flaccidity), not simple cough.
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Master said: Slightly rapid inhalation indicates disease in the Middle Jiao, which is Excess. Purging will cure it. Deficiency cases are incurable. In the Upper Jiao, inhalation is hurried/short. In the Lower Jiao, inhalation is distant/long. All are difficult to treat. Trembling during breathing is incurable.
[Commentary]
The character "Cù" (hurried) for inhalation should be "Yuǎn" (distant); "Yuǎn" should be "Cù". This correction fits the pathology, indicating a copying error.
[Annotation]
This continues the discussion on asthma divided by the Three Jiao, distinguishing treatable from untreatable cases. Asthma is a lung disease; the lung governs qi and respiration. Equal shortness in inhalation and exhalation indicates respiratory obstruction, placing disease in the Middle Jiao. Hurried exhalation and long inhalation place disease in the Upper Jiao (Heart/Lung). Long exhalation and short inhalation place disease in the Lower Jiao (Kidney/Liver). Excess asthma implies abundant evil, middle fullness, abdominal distension, and hard stool; purging is effective. Deficiency asthma implies depleted righteous qi, middle emptiness, soft abdomen, and loose stool; purging is contraindicated and difficult to treat. Trembling during breathing indicates form and qi are unsupported, making it incurable regardless of excess or deficiency. "Slight rapidity" means hurried/short; "distant" means long. Omitting exhalation is a rhetorical ellipsis, implying various combinations of short/long inhalation/exhalation.
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Master said: Cun Kou pulse movements follow the seasonal prosperity. For example, when the Liver is prosperous, the color is green. Each season follows its corresponding color. If the Liver is green but the color is white, or the pulse/color is out of season, disease is present.
[Annotation]
Cun Kou collectively refers to the pulses of both hands. Pulse movement follows the four seasons and commands the five zang organs. Movement during the prosperous season is a normal pulse. If the Liver is prosperous in Spring, the color should be green and the pulse wiry (Xian). This is normal. If the color is white and the pulse floating, it is out of season and indicates disease. The same logic applies to other seasons.
[Collected Annotations]
You Yi said: Wang Shi (Prosperous Time) is when the qi arrives and becomes dominant, moving the pulse and reflecting in the color. E.g., Liver prosperous in Spring, wiry pulse and green color is normal. This applies to all seasons. If color should be green but is white, it is out of season. Not only is the Liver diseased, but the Lung is also likely diseased.
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Question: There is "arrival before time," "non-arrival at time," "departure after time," and "excess arrival." What do these mean?
Master said: After Winter Solstice, at midnight on the Jia Zi day, Shaoyang Qi begins to rise. At this time, Yang begins to generate, and the weather becomes warm. If the weather is warm before Jia Zi day, this is "arrival before time" (Wei Zhi Er Zhi). If the weather is not warm after Jia Zi day, this is "non-arrival at time" (Zhi Er Bu Zhi). If the weather remains severely cold after Jia Zi day, this is "departure after time" (Zhi Er Bu Qu). If the weather is as hot as midsummer (5th/6th lunar months) after Jia Zi day, this is "excess arrival" (Zhi Er Tai Guo).
[Annotation]
After Winter Solstice, at midnight on Jia Zi day, Shaoyang Qi generates, and weather warms gradually—this is the norm. Warmth before Jia Zi is "arrival before time," indicating excessive incoming qi. Lack of warmth after Jia Zi is "non-arrival," indicating insufficient incoming qi. Persistent cold after Jia Zi is "departure after time," indicating excessive outgoing qi. Extreme heat after Jia Zi is "excess arrival," indicating excessive incoming qi. Excess qi invades the unconquered and overacts on the conquered. Insufficient qi forces the conquered to act recklessly, harms the generated, and is invaded by the unconquered. This aligns with the *Nei Jing*: "Carefully observe the time, and the qi can be anticipated."
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Master said: If the Fu pulse (Cun) is floating, the disease is in the Exterior. If the Chi pulse (Scarf) is floating, the disease is in the Interior, accompanied by lower back pain, stiffness, inability to walk, shortness of breath, and extreme fatigue.
[Annotation]
Floating pulse indicates deficient wind. Floating at Cun (Front) indicates Exterior disease. Floating at Chi (Back) indicates Interior disease. Deficient wind in the Exterior causes back/neck stiffness and immobility. Deficient wind in the Interior causes shortness of breath and extreme fatigue.
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Question: The classic mentions "Jue Yang traveling alone." What does this mean?
Master said: This is Yang without Yin, hence called Jue Yang.
[Annotation]
Yin and Yang traveling together is smooth/harmonious; traveling alone is reversed/pathological. Jue means reversed. Reversed Yang traveling alone is Yang without Yin, hence Jue Yang.
[Collected Annotations]
Li [Name] said: Jue Yang is Yang Jue. The *Nei Jing* states: Yang deficiency below causes Cold Jue; Yin deficiency below causes Hot Jue. Jue Yang traveling alone represents the state of Yang without Yin.
Gao Shishi said: This is Yang without Yin, i.e., Jue Yang. The classic states: Yin deficiency below causes Hot Jue. Emperor asked: How does Hot Jue occur? Qibo answered: Yin deficiency allows Yang to enter; Yang entering causes Stomach disharmony; Stomach disharmony depletes Essence Qi; depleted Essence Qi fails to nourish limbs. Kidney Qi declines daily, Yang dominates alone. This is why it is Yang without Yin and Jue Yang traveling alone.
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Question: The Cun pulse is deep, large, and slippery. Deep indicates Excess; Slippery indicates Qi. When Excess and Qi contend, if Blood and Qi enter the Zang, death ensues; if they enter the Fu, recovery occurs. What is this sudden collapse (Cu Jue)?
Master said: Blue lips and cold body indicate entry into the Zang, leading to death. If the body is warm and sweating occurs spontaneously, it indicates entry into the Fu,