方，故多金玉沙石。然天地之气，自西而降，故为天地之收引，而在时则应秋。）其民陵居而多风，水
土刚强。（陵居，高处也，故多风。金气肃杀，故水土刚强。）其民不衣而褐荐，华食而脂肥。（不衣，不事
服饰也。褐，毛布也。荐，草茵也。华，浓浓也。谓酥酪膏肉之类，饮食华浓，故人多脂肥。）邪不能伤
其形体，其病生于内。（水土刚强，饮食肥浓，肌肉充实，肤腠闭密，故邪不能伤其外，而惟饮食、男女、七
情，病多生于内也。）其治宜毒药，故毒药者亦从西方来。（病生于内，故非针灸按导所能治，而宜用毒药
也。毒药者，总括药饵而言。凡能除病者，皆可称为毒药，然治此辈，正不必纯甘至静也。凡后世所用毒药
之法，亦自西方来也。）北方者，天地所闭藏之域也。（天之阴在北，故其气闭藏，而在时则应冬。）
其地高陵居，风寒冰冽。（地高陵居，西北之势也。风寒冰冽，阴气胜也。）其民乐野处而乳食，脏寒生满
病。（野处乳食，北人之性，胡地至今犹然。地气寒，乳性亦寒，故令人脏寒。脏寒多滞，故生胀满等病。）
其治宜灸 ，故灸 者亦从北方
来。（灸 ，艾灸火灼也，亦火针之属。凡治牛马，类行此法，北人宜用之，故后世所用灸 之法，亦自北
方来也。 ，如瑞切。）南方者，天地所长养，阳之所盛处也。（天之阳在南，故万物长养，而时应夏。）
其地下，水土弱，雾露之所聚也。（南方低下而湿，故水土弱而多雾露。）其民嗜酸而食 ，（ ，腐也。
物之腐者，如鼓 曲酱之属是也。 ，音父。）故其民皆致理而赤色，其病挛痹。（嗜酸者收，食
者湿，故其民致理而挛痹。挛痹者，湿热盛而病在筋骨也。南方属火，故其色赤，致，密也。）其治宜
微针，故九针者亦从南方来。（病在筋络，故宜用九针。凡后世所用针法，亦自南方来也。）中央者，其地平
以湿，天地所以生万物也众。（土体平，土性湿，土王于四方之中而为万物之母，故其生物也众。）其民
食杂而不劳，（四方辐辏，万物所归，故民食杂。土性和缓，故不勤劳也。）故其病多痿厥寒热，（土气通
脾而主四肢，故湿滞则为痿，寒热则为厥，中央者，四方之气交相集，故或寒或热也。）其治宜导引按跷，
故导引按跷者亦从中央出也。（导引，谓摇筋骨、动肢节以行气血也。按，捏按也，跷，即阳跷、阴
跷之义，盖谓推拿溪谷跷穴以除疾病也。病在肢节，故用此法。凡后世所用导引按摩之法，亦自中州出也。
跷，音乔，又极虐切。）故圣人杂合以治，各得其所宜，治虽异而病皆愈者，得病之情，知治之
大体也。（杂合五方之治而随机应变，则各得其宜矣。故治法虽异，而病无不愈。知变通之道者，即圣人之
能事也，岂特治病而已哉！）
形乐志苦，病生于脉，治之以灸刺；（形乐者，身无劳也。志苦者，心多虑也。心主脉，深思过虑，则
脉病矣。脉病者当治经络，故当随其宜而灸刺之。）形乐志乐，病生于肉，治之以针石；（形乐者逸，志
乐者闲。饱食终日，无所运用，多伤于脾。脾主肌肉，故病生焉。肉病者，或为卫气留，或为脓血聚，故当
用针石以取之。）形苦志乐，病生于筋，治之以熨引；（形苦者身多劳，志乐者心无虑。劳则伤筋，故疾生于筋。
熨，以药熨。引，谓导引。）形苦志苦，病生于咽嗌，治之以甘药；（形苦志苦，必多忧思。忧则伤肺，思
则伤脾。脾肺气伤，则虚而不行，气必滞矣。脾肺之脉，上循咽嗌，故病生于咽嗌，如人之悲忧过度，则喉
咙哽咽，食饮难进；思虑过度，则上焦痞膈，咽中核塞，即其征也。隔则闭绝，上下不通，则暴忧之病也。
病在嗌者，因损于脏，故当以甘药调补之。）形数惊恐，经络不通，病生于不仁，治之以按摩醪药。（
惊者气乱，恐者气下，数有惊恐则气血散乱而经络不通，故病不仁。不仁者，顽痹 弱也，故治宜按摩以导
气行血，醪药以养正除邪。醪药，药酒也。醪，音劳。）是谓五形志也。（重申形志不同，以足上文之意。）
病有久新，方有大小，有毒无毒，固宜常制。（病重者宜大，病轻者宜小，无毒者宜多，有毒者宜少，
皆常制也。）大毒治病，十去其六；常毒治病，十去其七，小毒治病，十去其八；无毒
治病，十去其九。（药性有大毒、常毒、小毒、无毒之分，去病有六分、七分、八分、九分之制者，盖以治
病之法，药不及病则无济于事，药过于病则反伤其正而生他患矣，故当知制而进止有度也。）谷肉果菜，食养
尽之。无使过之，伤其正也。（病已去其八九而有余未尽者，则当以谷肉果菜饮食之类培养正气，而余邪自尽
矣。如饮食亦贵得宜，皆不可使之太过，过则反伤其正也。）不尽，行复如法。（如此而犹有未尽，则再
行前法以渐除之，宁从乎慎也。）必先岁气，无伐天和。（五运有纪，六气有序，四时有令，阴阳有节，皆岁
气也。人气应之，以生长收藏，即天和也。设不知岁气变迁而妄呼寒热，则邪正盛衰无所辨，未免于犯岁气，
伐天和矣。夭枉之由，此其为甚。）无盛盛，无虚虚，而遗人夭殃。（邪气实者复助之，盛其盛矣；正气夺
者复攻之，虚其虚矣。以致真气日消，病气日甚，遗人夭殃，医之咎也。）无致邪，无失正，绝人长命。
（盛其盛，是致邪也；虚其虚，是失正也。重言之者，所以深戒夫伐天和而
绝人长命，以见岁气不可不慎也。）其久病者，有气从不康，病去而
瘠，化不可代，时不可违。（化，造化也。时，时候也。）养之和之，静以待时。谨守其气，无使倾移，其
形乃彰，生气以长。（养者养以气味，和者和以性情。静以待时者，预有修为，而待时以复
也。如阳虚者喜春夏，阴虚者喜秋冬，病在肝者愈于夏，病在心者愈于长夏，病在脾者愈于秋，病在肺者
愈于冬，病在肾者愈于春，皆其义也。谨守其气，无使倾移，则固有弗失。日新可期，是即撤消之道，而生
气可渐长矣。）《大要》曰∶无代化，无违时，必养必和，待其来复。此之谓也。（《大要》，上古书名。
此引古语以明化不可代，时不可失，不可不养，不可不和，以待其来复，未有不复者矣。）妇人重身毒之，
有故无殒，亦无殒也。（重身，孕妇也。毒之，谓峻利药也。故有是故而用是药，所谓“有病则病受之”，故
孕妇可以无殒，而胎气亦无殒也。殒，伤也。重，平声。殒，音允。）大积大聚，其故可犯也，然衰其大半
而止，过者死。（身虽孕而有大积大聚，非用毒药不能攻，攻亦无害，故可犯也。然但宜衰其大半，盒饭止
药，如“大毒治病，十去其六”者是也。若或过用，则病未必尽而胎已受伤，多致死矣。）
揆度奇恒，所指不同。（揆度，揣度也。奇恒，异常也。所指不同，有言疾病者，有言脉色者，有言脏
腑者，有言阴阳者也。）揆度者，度病之深浅也；奇恒者，言奇病也。（奇病，异常之病也。病而异
常，非揣度浅深之详，不易知也。）五色脉变，揆度奇恒，道在于一。（色脉奇恒，其变虽多，其道则一。）
神转不回，回则不转，乃失其机。（神者，阴阳之变化也。转，营运不息也。回，逆而邪也。神机之用，循环
无穷，故在天在人，无不赖之，以成化育之功者，皆神转不回也。设其回而不转，则至数逆，生机失矣，
故曰“神去则机息”，又曰“失神者亡”也。）至数之要，迫近以微。（至数，即神之机也。要在乎机，机
在乎神。神机之道，纤毫无间，至精至微，无往不切，故曰“迫近以微”。）容色见上下左右，各在其要。（
天之神机，见于气候；人之神机，见于脉色。
凡此“上下左右”，及下文浅深、逆从、日数之类，皆色脉至数之要，不可不察也。）其色见浅者，汤液
主治，十日已；（色浅则病微，故可以汤液主治，而愈亦速也。汤液者，五谷之汤液，盖调养之道，非后世汤药
之谓。）其色见深者，必齐主治，二十一日已。（色深则病深，故当以齐主治而愈稍迟。齐、剂同，药剂也。）
其见大深者，醪酒主治，百日已。（色大深者病尤甚，故必以醪酒主治。醪酒，药酒也，如鸡矢醴
之类。）色夭面脱不治，百日尽已。（色夭面脱者，神气已去，故不可治。百日尽则时更气易，至数尽而已。
上言病已，此言命已也。）脉短气绝，死；（脉短气绝者，中虚阳脱也，故死。）病温虚甚，死。（病温，
邪有余；虚甚，正不足。正不胜邪，故死。）色见上下左右，各在其要∶上为逆、下为从。（要，即逆从之
要也。其色上行者病益甚，其色下行，如云彻散者病方已。故上为逆，下为从。）女子右为逆，左为
从；男子左为逆，右为从。（女为阴，右亦为阴。色在右则阴病甚矣，故女以右为逆。男为阳，左亦为阳。色
在左则阳病甚矣，故男以左为逆。此虽以色为言，而病之逆从，亦犹是也。）易，重阳死，重阴死。
（易，变易也。男以右为从而易于左，则阳人阳病，是重阳也；女以左为从而易于右，则阴人阴病，是重
阴也。重阳、重阴者，阴阳偏胜也。有偏胜则有偏绝，故不免于死矣。）阴阳反作，治在权衡相夺。（反作，
反顺为逆也。逆则病生矣。治在权衡相夺，谓度其轻重而夺之使平，犹权衡也。）奇恒事也，揆度事也。（
此承上文而言阴阳反作者，即奇恒事也；权衡相夺者，即揆度事也。）搏脉，痹 寒热之交。（上文言奇恒
之色，此下言奇恒之脉。搏脉者，搏击于手也，为邪盛正衰，阴阳乖乱之脉，故为痹为 ，为或寒或热之
交也。痹，顽痹也。 ，足不能行也。）脉孤为消气，虚泄为夺血。（脉孤者，孤阴孤阳也。孤阳者洪大
之极，阴气必消；孤阴者微弱之甚，阳气必消。故脉孤为消气也。脉虚兼泄者，必亡其
阴，阴亡则血虚，故虚泄为夺血也。）孤为逆，虚为从，（孤者，偏绝之
谓。绝者不可复生，故为逆。虚者，不足之称，不足者犹可补，故曰从。）行奇恒之法，以太阴始。（
肺为百脉之朝会，故脉变奇恒之辨，当以太阴始。太阴者，手太阴之气口也。）行所不胜曰逆，逆则死；（
行所不胜，克我者也。如以木见金、以金见火之类是也。）行所胜曰从，从则活。（行所胜，我克者也。如
以木见土、以土见水之类是也。）八风四时之胜，终而复始。（八风之至，随四时之胜。至数有常，则终而复
始，此顺常之令也。）逆行一过，不复可数，论要毕矣。（设或气令失常，逆行一过，是为回则不转而至数
紊乱，无复可以数计矣。过，失也。喻言人之色脉，一有失调，则奇恒反作，变态百出，亦不可以常数计也。
此则天人至数之要，在逆从之间，察其神而毕矣。）其有不从毫毛生，而五脏阳已竭也，津液充郭，其魄
独居，孤精于内，气耗于外，形不可与衣相保，此四极急而动中，是气拒于内而形施于外。
（不从毫毛生，病生于内也。五脏阳已竭，有阴无阳也。津液，水也。郭，形体胸腹也。阴无阳不行，水无
气不化，今阳气既竭，不能通调水道，故津液妄行，充于郭也。魄者，阴之属，形虽充而气则去，故其魄独居
也。精中无气，则孤精于内，阴内无阳，则气耗于外。三焦闭塞，水道不通，皮肤胀满，身体羸败，故形不
可与衣相保也。四肢者，诸阳之本，阳气不行，故四极多阴而胀急也。胀由阴滞，以胃中阳气不能制水而肺肾
俱病，喘咳继之，故动中也。此以阴气格拒于内，故水胀形施于外而为是病也。）平治于权衡。（平治之法，
当如权衡者，欲得其平也。且水胀一症，其本在肾，其标在肺。如五脏阳已竭，魄独居者，其主在肺。肺主
气，气须何法以化之？津液充郭，孤精于内，其主在肾。肾主水，水须何法以平之？然肺金生于脾，肾水制
于土，故治肿胀者必求脾、肺、肾三脏，随盛衰而治得其平，是为权衡之道也。）去宛陈 ，是以微动四极，
温衣，缪刺其处，以复其形，开鬼门，洁净府，精以时服，五阳已布，疏涤五脏，故精自生，形自盛，骨
肉相保，巨气乃平。
宛，积也。陈，久也。 ，斩草也。谓去其水气之陈积，欲如斩草而渐除之也。四极，四肢也。微动之，
欲其流通而气易行也。温衣，欲助其肌表之阳而阴凝易散也。然后缪刺之，以左取右，以右取左，而去其大
络之留滞也。鬼门，汗孔也。肺主皮毛，其藏魄，阴之属也，故曰“鬼门”。净府，膀胱也，上无入孔，而
下有出窍，滓秽所不能入，故曰“净府”。邪在表者散之，在里者化之，故曰“开鬼门，洁净府”也。水气
去则真精服。服，行也。阴邪除则五阳布，五阳，五脏之胃气也。由是精生形盛，骨肉相保而巨气可平矣。
宛、郁同。 ，音 。）古人居禽兽之间，动作以避寒，阴居以避暑，内无眷慕之累，外无伸宦之形，此恬
淡之世，邪不能深入也，故毒药不能治其内，针石不能治其外，故可移精祝由而已。（古人巢居穴处，天真
因此，（西方）多金玉沙石。然而天地之气，从西方下降，所以具有收敛牵引的特性，在季节上对应秋季。（西方）百姓居住在山陵高处且风大，水土性质刚强。（居住在高处，所以风大。金气肃杀，所以水土刚强。）他们不穿丝绸衣物而穿毛布草席，饮食丰盛油腻而身体脂肪丰厚。（不事修饰服饰。褐，是毛布。荐，是草垫。华，指浓厚。指酥酪膏肉之类，饮食浓厚，所以人多脂肥。）外邪不能伤害他们的形体，疾病多生于内部。（水土刚强，饮食肥浓，肌肉充实，皮肤腠理致密，所以外邪不能伤害体表，而只有饮食、男女之事、七情等因素，导致疾病多生于内部。）治疗适宜使用毒药，所以“毒药”疗法也来自西方。（病生于内，所以不是针灸按摩推拿所能治疗的，而适宜用药物。毒药者，总括所有药物而言。凡是能除病的，都可称为毒药，然而治疗这类疾病，正不必纯用甘缓至静的药。凡后世所用的用药之法，也自西方传来。）
北方，是天地闭藏的区域。（天之阴在北，所以其气闭藏，在季节上对应冬季。）那里地势高，居民住山陵，风寒冰冽。（地势高住山陵，是西北的地势。风寒冰冽，是阴气胜的表现。）那里的百姓喜欢野外居住而以乳类为食，因脏寒而生胀满病。（野外居住和乳食，是北方人的习性，胡地至今仍然如此。地气寒冷，乳性也寒，所以使人脏寒。脏寒多停滞，所以生胀满等病。）治疗适宜用艾灸，所以艾灸疗法也来自北方。（艾灸，是用艾火烧灼，也属于火针一类。凡治疗牛马，类似都施行这种方法，北方人适宜使用，所以后世所用的艾灸疗法，也自北方传来。熨，音同瑞切。）
南方，是天地生长养育的地方，阳气最盛之处。（天之阳在南，所以万物生长养育，季节对应夏季。）那里地势低洼，水土柔弱，是雾露聚集的地方。（南方低下潮湿，所以水土弱而多雾露。）那里的百姓嗜好酸味食物和发酵腐臭之物，（腐，指腐败发酵。物之腐败的，如鼓曲酱之类。父，音父。）所以他们的百姓皮肤纹理致密而面色红润，易患痉挛痹症。（嗜酸有收敛作用，食腐物湿气重，所以他们的百姓皮肤致密而患挛痹。挛痹，是湿热盛而病在筋骨。南方属火，所以面色赤，致，意为密。）治疗适宜用微针，所以九针疗法也来自南方。（病在筋络，所以适宜用九针。凡后世所用的针法，也自南方传来。）
中央，地势平坦潮湿，天地所生养的万物众多。（土体平，土性湿，土居四方之中而为万物之母，所以生物众多。）那里的百姓饮食混杂而不勤劳，（四方辐辏，万物所归，所以百姓饮食混杂。土性和缓，所以不勤劳。）所以他们的疾病多是痿证、厥证、寒热往来，（土气通脾而主四肢，所以湿滞则为痿，寒热则为厥。中央之地，四方之气交相汇集，所以或寒或热。）治疗适宜用导引按摩，所以导引按摩疗法也出自中央。（导引，指摇动筋骨、活动肢节以运行气血。按，指捏按。跷，即阳跷、阴跷之义，大概指推拿溪谷跷穴以去除疾病。病在肢节，所以用此法。凡后世所用的导引按摩之法，也自中州传出。跷，音乔，又音极虐切。）
所以圣人综合各种方法进行治疗，各得其适宜，治疗方法虽不同但病都能痊愈，这是因为掌握了病情，了解了治疗的大体原则。（综合五方的治法而随机应变，则各得其宜。所以治法虽异，而病无不愈。懂得变通之道的人，就是圣人的能事，岂止是治病而已呢！）
形体安逸而精神痛苦，病生于血脉，治疗用灸刺；（形乐，指身体无劳累。志苦，指心里多思虑。心主脉，深思过虑，则脉生病。脉病应当治疗经络，所以应当根据情况灸刺它。）形体安逸而精神快乐，病生于肌肉，治疗用针石；（形乐指安逸，志乐指清闲。饱食终日，无所运用，多伤于脾。脾主肌肉，所以病生在肌肉。肉病，或是卫气停留，或是脓血积聚，所以应当用针石来取出它。）形体劳苦而精神快乐，病生于筋腱，治疗用热敷和导引；（形苦指身体多劳累，志乐指心里无忧虑。劳累则伤筋，所以病生在筋。熨，是用药物热敷。引，指导引。）形体劳苦而精神痛苦，病生于咽喉，治疗用甘味药；（形苦志苦，必定多忧思。忧则伤肺，思则伤脾。脾肺气受伤，则虚而不行，气必停滞。脾肺之脉，上行循行于咽喉，所以病生于咽喉，如人悲伤过度，则喉咙哽咽，饮食难进；思虑过度，则上焦痞塞，咽中如有核阻塞，就是这些征象。隔则闭塞不通，上下不通，就是暴忧的病。病在咽喉，是因为损伤了脏腑，所以应当用甘药调补。）经常惊恐，经络不通，病生于麻木不仁，治疗用按摩和药酒。（惊则气乱，恐则气下，多次惊恐则气血散乱而经络不通，所以病表现为不仁。不仁，指顽痹软弱，所以治疗适宜按摩以导气行血，药酒以养正除邪。醪药，即药酒。醪，音劳。）这叫做五种形体与精神的状况。（重申形志不同，以补充上文的意思。）
疾病有久有新，方剂有大有小，有毒无毒，本来就有常规制度。（病重者宜大剂，病轻者宜小剂，无毒者宜多用，有毒者宜少用，都是常规制度。）用大毒药物治疗疾病，病去十分之六就停药；常用毒性的药物治疗疾病，病去十分之七就停药；小毒性的药物治疗疾病，病去十分之八就停药；无毒药物治疗疾病，病去十分之九就停药。（药性有大毒、常毒、小毒、无毒之分，去病有六分、七分、八分、九分之制，是因为治病之法，药力达不到病所则无济于事，药力过于病所则反而伤害正气而产生其他祸患，所以应当掌握分寸而进退有度。）用谷肉果菜进行食疗来清除余邪。不要使治疗过头，以免伤害正气。（病已去其八九而有余邪未尽者，则应当用谷肉果菜饮食之类培养正气，而余邪自然清除。如饮食也贵在得当，都不可使之太过，过了则反而伤害正气。）如果病邪未尽，再按照前面的方法处理。（像这样如果还有未尽，则再行前法以逐渐清除，宁可谨慎些。）必须首先了解当年的岁气，不要违背天和。（五运有纪纲，六气有秩序，四时有令节，阴阳有节制，这些都是岁气。人气顺应它们，以生长收藏，就是天和。假如不知道岁气变迁而妄用寒热药物，则邪正盛衰无法辨别，难免触犯岁气，伤害天和。夭折枉死的原因，这最为严重。）不要使实证更盛，不要使虚证更虚，从而给人留下夭亡的灾殃。（邪气实者又助长它，使其更盛；正气夺者又攻伐它，使其更虚。以致真气日渐消减，病气日渐加重，给人留下夭亡的灾殃，这是医者的过错。）不要导致邪气盛，不要使正气失，断绝人的寿命。（使实证更盛，是导致邪气；使虚证更虚，是使正气失。再次强调，是为了深深告诫那些伤害天和而断绝人寿命的行为，以显示对岁气不可不谨慎。）
对于久病的人，有气机不顺而不能康复的，病邪已去但身体消瘦，造化之功不可代替，时令不可违背。（化，指造化。时，指时候。）调养并调和它，安静地等待时机恢复。谨守其气，不要使其倾覆移易，身形才能彰显，生气得以增长。（养，是用气味滋养；和，是用性情调和。静以待时，是预先有修为，而等待时机以恢复。如阳虚者喜欢春夏，阴虚者喜欢秋冬，肝病愈于夏，心病愈于长夏，脾病愈于秋，肺病愈于冬，肾病愈于春，都是这个义理。谨守其气，不使其倾覆移易，则固有之气不失。日新可期，这就是撤消病邪之道，生气可逐渐增长。）《大要》说：不要代替造化，不要违背时令，必须调养必须调和，等待其来复。说的就是这个意思。（《大要》，是上古书名。引用古语来说明造化不可代替，时令不可错失，不可不养，不可不和，以等待其来复，没有不恢复的。）
孕妇服用毒药，如果有病邪存在就不会伤害母体，也不会伤害胎儿。（重身，指孕妇。毒之，指峻烈利落的药物。因为有这个病因而用这个药，所谓“有病则病受之”，所以孕妇可以无伤，而胎气也无伤。殒，指伤。重，读平声。殒，音允。）大的积聚病，其病因可以犯禁使用毒药攻伐，但是病势衰减大半就要停止，用过头会导致死亡。（身体虽然怀孕而有大的积聚病，非用毒药不能攻伐，攻伐也无害，所以可以犯禁。但是只宜衰减其大半，饭盒应停止用药，如“大毒治病，十去其六”那样。如果或用过头，则病未必尽除而胎已受伤，多致死矣。）
揆度和奇恒，所指的内容不同。（揆度，揣测度量。奇恒，异常。所指不同，有言疾病的，有言脉色的，有言脏腑的，有言阴阳的。）揆度，是度量病情的深浅；奇恒，是说奇异的疾病。（奇病，异常的病。病而异于常，非详细揣度浅深，不容易知道。）五色脉象的变化，揆度奇恒，道理在于一个“神”字。（色脉奇恒，其变化虽多，其道则一。）神机运转不息，若回转逆乱则不再运转，这就失去了生机。（神，是阴阳的变化。转，营运不息。回，逆而邪。神机之用，循环无穷，所以在天在人，无不依赖它，以成就化育之功的，都是神转不回。假如它回转而不运转，则至数逆乱，生机丧失，所以说“神去则机息”，又说“失神者亡”。）至数的关键，迫近而精微。（至数，即神的机巧。关键在于机，机在于神。神机之道，纤毫无间，至精至微，无往不切，所以说“迫近以微”。）容色出现在上下左右，各自在其要害部位。（天的神机，见于气候；人的神机，见于脉色。凡此“上下左右”，及下文浅深、逆从、日数之类，都是色脉至数的关键，不可不考察。）
颜色显现浅淡的，用汤液主治，十日痊愈；（色浅则病微，所以可以用汤液主治，而痊愈也迅速。汤液，是五谷的汤液，大概是调养之道，不是后世的汤药之称。）颜色显现深沉的，必须用齐（剂）主治，二十一日痊愈。（色深则病深，所以应当以齐主治而痊愈稍迟。齐、剂同，药剂。）颜色显现特别深沉的，用醪酒主治，百日痊愈。（色大深者病尤甚，所以必须用醪酒主治。醪酒，药酒，如鸡矢醴之类。）颜色枯槁面色脱陷的不治，百日气尽而死。（色夭面脱者，神气已去，所以不可治。百日尽则时更气易，至数尽而已。上面说病已，这里说命已。）脉短气绝，死；（脉短气绝者，中虚阳脱，所以死。）温病正气极虚，死。（病温，邪气有余；虚甚，正气不足。正不胜邪，所以死。）
颜色出现在上下左右，各自在其要害：上行者为逆，下行者为顺。（要，即逆从的关键。其色上行者病益甚，其色下行，如云彻散者病方已。所以上行为逆，下行为顺。）女子右侧为逆，左侧为顺；男子左侧为逆，右侧为顺。（女为阴，右亦为阴。色在右则阴病甚，所以女以右为逆。男为阳，左亦为阳。色在左则阳病甚，所以男以左为逆。这虽然是以色而言，而病的逆从，也是同样的道理。）变易，重阳死，重阴死。（易，变易。男以右为从而易于左，则阳人阳病，是重阳；女以左为从而易于右，则阴人阴病，是重阴。重阳、重阴，是阴阳偏胜。有偏胜则有偏绝，所以不免于死。）阴阳反作，治疗在于权衡相夺。（反作，反顺为逆。逆则病生。治在权衡相夺，指度量其轻重而剥夺其盛使之平和，如同权衡一样。）奇恒是奇异的事，揆度是度量的事。（这承接上文而言阴阳反作的，就是奇恒事；权衡相夺的，就是揆度事。）
搏脉，是痹证和寒热交替发作的脉象。（上文言奇恒之色，下文言奇恒之脉。搏脉，搏击于手，为邪盛正衰，阴阳乖乱的脉，所以为痹为躄，为或寒或热的交替。痹，顽痹。躄，足不能行。）脉孤为消气，脉虚泄为夺血。（脉孤者，孤阴孤阳。孤阳者洪大之极，阴气必消；孤阴者微弱之甚，阳气必消。所以脉孤为消气。脉虚兼泄者，必亡其阴，阴亡则血虚，所以虚泄为夺血。）孤为逆，虚为从，（孤者，偏绝之意。绝者不可复生，所以为逆。虚者，不足之称，不足者犹可补，所以说从。）施行奇恒之法，从太阴开始。（肺为百脉之朝会，所以脉变奇恒之辨，当以太阴始。太阴，指手太阴之气口。）
行所不胜曰逆，逆则死；（行所不胜，克我者也。如以木见金、以金见火之类是也。）行所胜曰从，从则活。（行所胜，我克者也。如以木见土、以土见水之类是也。）八风四时的胜复，终而复始。（八风的到来，随四时的胜复。至数有常，则终而复始，这是顺常的令节。）逆行一旦有过失，不再可计数，论述的要领完毕了。（假如气令失常，逆行一次，是为回则不转而至数紊乱，不再可以计数。过，失也。比喻人的色脉，一有失调，则奇恒反作，变态百出，也不可以用常数计算。这则是天人至数的要领，在逆从之间，察其神而毕矣。）
有不从毫毛发生，而是五脏阳气已竭的，津液充满胸腹，其魄独存，精气孤立在内，气耗散在外，形体不能与衣服相称，这是四肢急迫而动扰内脏，是气拒于内而形体施变于外。（不从毫毛生，病生于内。五脏阳已竭，有阴无阳。津液，水。郭，形体胸腹。阴无阳不行，水无气不化，今阳气既竭，不能通调水道，所以津液妄行，充满郭。魄者，阴之属，形虽充而气则去，所以其魄独居。精中无气，则孤精于内，阴内无阳，则气耗于外。三焦闭塞，水道不通，皮肤胀满，身体羸败，所以形不可与衣相保。四肢者，诸阳之本，阳气不行，所以四极多阴而胀急。胀由阴滞，以胃中阳气不能制水而肺肾俱病，喘咳继之，所以动中。此以阴气格拒于内，所以水胀形施于外而为是病。）
平治于权衡。（平治之法，当如权衡者，欲得其平。且水胀一症，其本在肾，其标在肺。如五脏阳已竭，魄独居者，其主在肺。肺主气，气须何法以化之？津液充郭，孤精于内，其主在肾。肾主水，水须何法以平之？然肺金生于脾，肾水制于土，故治肿胀者必求脾、肺、肾三脏，随盛衰而治得其平，是为权衡之道也。）
去宛陈莝，是以微动四极，温衣，缪刺其处，以复其形，开鬼门，洁净府，精以时服，五阳已布，疏涤五脏，故精自生，形自盛，骨肉相保，巨气乃平。
宛，积也。陈，久也。莝，斩草也。谓去其水气之陈积，欲如斩草而渐除之也。四极，四肢也。微动之，欲其流通而气易行也。温衣，欲助其肌表之阳而阴凝易散也。然后缪刺之，以左取右，以右取左，而去其大络之留滞也。鬼门，汗孔也。肺主皮毛，其藏魄，阴之属也，故曰“鬼门”。净府，膀胱也，上无入孔，而下有出窍，滓秽所不能入，故曰“净府”。邪在表者散之，在里者化之，故曰“开鬼门，洁净府”也。水气去则真精服。服，行也。阴邪除则五阳布，五阳，五脏之胃气也。由是精生形盛，骨肉相保而巨气可平矣。
宛、郁同。莝，音cuò。
古人居禽兽之间，动作以避寒，阴居以避暑，内无眷慕之累，外无伸宦之形，此恬淡之世，邪不能深入也，故毒药不能治其内，针石不能治其外，故可移精祝由而已。（古人巢居穴处，天真……）
Therefore, (the West) has much gold, jade, sand, and stone. However, the Qi of Heaven and Earth descends from the West, thus possessing the characteristics of gathering and drawing in, corresponding to Autumn in the seasons. The people there dwell on hills and are exposed to much wind; the water and soil are rigid and strong. (Dwelling on high places leads to much wind. The Metal Qi is solemn and killing, hence the water and soil are rigid and strong.) They do not wear silk but cloth made of coarse hair and grass mats; their food is rich and fatty, and they have abundant body fat. (Not attending to clothing and adornment. He refers to woolen cloth. Jian refers to grass mats. Hua refers to richness. This refers to things like butter, cheese, fat, and meat. Because their diet is rich and heavy, most people have abundant body fat.) External pathogens cannot harm their physical form; diseases arise internally. (The water and soil are rigid and strong, diet is rich and fatty, muscles are full, skin and pores are dense, so external pathogens cannot harm the exterior, but only diet, sexual activity, and the Seven Emotions cause diseases to arise internally.) Treatment is suitable for using "poisonous drugs" (medicines with strong properties), so the method of using poisonous drugs also comes from the West. (Since diseases arise internally, they cannot be treated by acupuncture, moxibustion, massage, or tui na, but require medicinal drugs. "Poisonous drugs" generally refers to all medicinal herbs. Any herb that can eliminate disease can be called a poisonous drug, yet treating such conditions does not necessarily require purely sweet and tranquil herbs. All methods of using medicines in later generations also originated from the West.)
The North is the region where Heaven and Earth close and store. (Heaven's Yin is in the North, so its Qi closes and stores, corresponding to Winter in the seasons.) The terrain is high, people dwell on hills, and the wind and cold are biting. (High terrain and dwelling on hills represent the northwestern topography. Biting wind and cold indicate the dominance of Yin Qi.) The people enjoy living in the wild and consume dairy products, leading to coldness in the viscera and distension diseases. (Living in the wild and eating dairy are characteristics of Northern people, which remains true in Hu regions today. The local Qi is cold, and dairy nature is also cold, causing coldness in the viscera. Coldness in the viscera causes stagnation, leading to diseases like distension.) Treatment is suitable for moxibustion, so the method of moxibustion also comes from the North. (Moxibustion involves burning mugwort, belonging to the category of fire needles. This method is similar to that used for treating cattle and horses. Northerners are suited to it, so the method of moxibustion in later generations also originated from the North. Wei [moxibustion], pronounced like Rui.)
The South is the place where Heaven and Earth grow and nourish, where Yang Qi is most abundant. (Heaven's Yang is in the South, so all things grow and nourish, corresponding to Summer in the seasons.) The terrain is low, the water and soil are weak, and it is an area where fog and dew gather. (The South is low and damp, so the water and soil are weak and prone to fog and dew.) The people crave sour taste and eat fermented/rotten foods. (Fu refers to fermentation and rot. Things that ferment include drum yeast and sauces. Fu, pronounced Fu.) Therefore, their people have dense skin texture and reddish complexion, and suffer from spasms and bi-syndrome. (Craving sourness implies astringency; eating fermented foods implies dampness. Thus, their people have dense skin and suffer from spasms and bi-syndrome. Spasms and bi-syndrome occur when Damp-Heat is excessive and affects the sinews and bones. The South belongs to Fire, hence the reddish complexion. Zhi means dense.) Treatment is suitable for fine needles, so the Nine Needles method also comes from the South. (Since the disease is in the sinews and collaterals, the Nine Needles are suitable. All needle methods used in later generations also originated from the South.)
The Center has flat and damp terrain, and the number of things generated by Heaven and Earth is great. (Earth is flat and damp; Earth resides in the center of the four directions and serves as the mother of all things, thus generating many organisms.) The people have a mixed diet and do not labor hard. (Converging from all four directions, it is the gathering place of all things, so the people have a mixed diet. Earth's nature is mild, so they do not labor hard.) Therefore, their diseases are mostly Wei syndrome (flaccidity), Jue syndrome (cold limbs/fainting), and alternating cold and heat. (Earth Qi connects to the Spleen and governs the four limbs; thus, damp stagnation leads to Wei syndrome, and cold/heat leads to Jue syndrome. In the Central region, Qi from the four directions converges, resulting in alternating cold and heat.) Treatment is suitable for Dao Yin (qigong exercises) and An Qiao (massage/tuina), so these methods also originate from the Center. (Dao Yin refers to shaking the sinews and bones and moving joints to circulate Qi and Blood. An refers to pressing/pinching. Qiao refers to the concept of Yang Qiao and Yin Qiao meridians, implying massaging the valleys and acupoints to remove disease. Since the disease is in the joints, this method is used. All Dao Yin and massage methods in later generations also originated from the Central Plains. Qiao, pronounced Qiao or Ji Nüe.)
Thus, the Sage combines all treatments, each being appropriate, and although the methods differ, all diseases are cured because he understands the condition of the disease and the general principles of treatment. (Combining the treatments of the five directions and adapting to changes ensures appropriateness. Thus, although treatment methods vary, no disease remains uncured. One who understands the way of adaptation possesses the abilities of the Sage, going beyond mere disease treatment.)
When the body is at ease but the mind is suffering, the disease arises in the vessels; treat with moxibustion and acupuncture. (Xing Le means the body is free from labor. Zhi Ku means the mind is burdened with worry. The Heart governs the vessels; deep thought and over-worry lead to vessel disease. Vessel diseases should be treated via the meridians, so one should apply moxibustion and acupuncture as appropriate.) When both body and mind are at ease, the disease arises in the flesh; treat with needles and stones. (Xing Le means leisure; Zhi Le means idleness. Eating until full all day without movement often injures the Spleen. The Spleen governs the muscles, so disease arises there. Flesh diseases involve either the retention of Wei Qi or the accumulation of pus and blood, so needles and stones should be used to drain them.) When the body labors but the mind is at ease, the disease arises in the sinews; treat with hot compresses and Dao Yin. (Xing Ku means the body labors; Zhi Le means the mind is carefree. Labor injures the sinews, so disease arises there. Yi refers to herbal hot compresses. Yin refers to Dao Yin.) When both body and mind labor, the disease arises in the throat/pharynx; treat with sweet medicines. (Xing Ku and Zhi Ku imply much worry and thought. Worry injures the Lung; thought injures the Spleen. Injury to Spleen and Lung Qi leads to deficiency and stagnation. The meridians of the Spleen and Lung ascend to the pharynx, so disease arises there. For example, excessive grief causes choking in the throat and difficulty swallowing; excessive thought causes upper jiao blockage and a sensation of a lump in the throat. Blockage prevents passage between upper and lower, characteristic of sudden severe grief. Since the disease in the pharynx stems from visceral damage, sweet medicines should be used to tonify and regulate.) When there is frequent fright and fear, meridians are blocked, and the disease manifests as numbness/anesthesia; treat with massage and medicinal wine. (Fright causes Qi chaos; fear causes Qi sinking. Frequent fright and fear scatter Qi and Blood and block meridians, leading to numbness. Numbness refers to stubborn bi-syndrome and weakness. Treatment should use massage to guide Qi and move Blood, and medicinal wine to support Zheng Qi and eliminate pathogens. Lao Yao refers to medicinal wine. Lao, pronounced Lao.) This is called the Five States of Body and Mind. (Reiterating that body and mind states differ, supplementing the previous text.)
Diseases have duration (old/new), formulas have size (large/small), and substances have toxicity (toxic/non-toxic); there are established regulations. (Heavy diseases require large doses; light diseases require small doses; non-toxic substances allow larger amounts; toxic substances require smaller amounts; these are standard regulations.) When using highly toxic drugs to treat disease, stop when 60% of the disease is eliminated; when using commonly toxic drugs, stop at 70%; when using slightly toxic drugs, stop at 80%; when using non-toxic drugs, stop at 90%. (Medicines vary in toxicity: high, common, slight, or none. The degrees of elimination (60-90%) exist because if medicine fails to reach the disease, it is useless; if it exceeds the disease, it harms Zheng Qi and causes other issues. Thus, one must know limits and advance/retreat with measure.) Use grains, meats, fruits, and vegetables for dietary therapy to clear the remainder. Do not overdo it, lest you injure Zheng Qi. (If 80-90% of the disease is gone but some remains, use diet to nourish Zheng Qi, allowing residual pathogens to clear. Diet must be appropriate; excess harms Zheng Qi.) If the disease is not fully cleared, repeat the method. (If still incomplete, repeat the previous method gradually, preferring caution.) First, ascertain the annual Qi (Sui Qi); do not violate the Harmony of Heaven (Tian He). (The Five Movements have order, Six Qi have sequence, Four Seasons have commands, Yin and Yang have rhythm; these constitute Sui Qi. Human Qi responds with growth, flourishing, harvesting, and storing, constituting Tian He. Ignoring Sui Qi changes and recklessly using cold/heat therapies confuses pathogen/excess and Zheng/deficiency, offending Sui Qi and harming Tian He. This is a major cause of premature death.) Do not reinforce excess, do not deplete deficiency, thereby avoiding causing premature death to others. (Reinforcing excess makes it more excessive; attacking deficiency makes it more deficient. This causes Zheng Qi to diminish and Pathogenic Qi to increase, leaving people vulnerable to disaster—a physician's fault.) Do not exacerbate pathogens, do not lose Zheng Qi, do not cut short lives. (Reinforcing excess is exacerbating pathogens; depleting deficiency is losing Zheng Qi. Repeating this warns against harming Tian He and cutting short lives, emphasizing caution regarding Sui Qi.)
For chronic diseases, some patients do not recover due to Qi disharmony; even after pathogens leave, they remain emaciated. Transformation (Hua) cannot be substituted; timing (Shi) cannot be violated. (Hua refers to transformation/nature. Shi refers to timing.) Nourish and harmonize; wait quietly for the time to recover. Guard the Qi carefully; do not let it collapse or shift. Then the form will become distinct, and Sheng Qi will grow. (Nourish with flavors/scents; harmonize with temperament. Waiting quietly implies preparation and awaiting the right moment to recover. For example, Yang deficiency prefers Spring/Summer; Yin deficiency prefers Autumn/Winter. Liver diseases heal in Summer; Heart diseases in Late Summer; Spleen diseases in Autumn; Lung diseases in Winter; Kidney diseases in Spring—all follow this principle. Guarding Qi prevents loss. Daily renewal is expected; this is the way to eliminate pathogens and gradually grow Sheng Qi.) The *Da Yao* says: Do not substitute for transformation, do not violate timing; must nourish and harmonize, waiting for recovery. This is what is meant. (*Da Yao* is an ancient book title. Quoting ancient words to show that transformation cannot be substituted, timing cannot be missed, and nourishment/harmonization are essential for recovery, which will inevitably succeed.)
If a pregnant woman takes toxic drugs, provided there is a specific pathology ("Gu"), neither she nor the fetus will be harmed. (Chong Shen refers to pregnancy. "Du Zhi" refers to potent/drastic drugs. Using such drugs because the pathology exists follows the principle "where there is disease, the disease receives the impact," so the mother and fetus remain unharmed. Yun means injury. Chong is read as a level tone. Yun, pronounced Yun.) For large accumulations and masses, one may use toxic drugs to attack them, but stop when the pathogen is reduced by more than half; exceeding this limit causes death. (Even during pregnancy, large accumulations require toxic drugs for attack, which is harmless if necessary. However, one should only reduce the pathogen by half and then stop medication, as with "highly toxic drugs... stop at 60%." Overuse may fail to clear the disease while injuring the fetus, often leading to death.)
Kui Du (measuring) and Qi Heng (abnormalities) refer to different things. (Kui Du means measuring/estimating. Qi Heng means abnormal. Different references include discussing diseases, pulses/colors, viscera, or Yin/Yang.) Kui Du measures the depth of the disease; Qi Heng discusses strange diseases. (Strange diseases are abnormal. Diseases differing from normal require detailed measurement of depth to understand.) Changes in Five Colors and Pulses, measuring abnormalities, the principle lies in one thing (Shen). (Although color and pulse abnormalities vary, the principle is one.) Shen turns and does not reverse; if it reverses, it does not turn, and the opportunity is lost. (Shen is the change of Yin and Yang. Zhuan means continuous operation. Hui means reversing into evil. The function of Shen Ji operates in endless cycles, relied upon by Heaven and Man to achieve transformation. This is Shen turning without reversal. If it reverses instead of turning, the numbers/rhythms become chaotic, and life force is lost. Hence, "When Shen leaves, Ji rests," and "Losing Shen means death.") The essence of the ultimate numbers (Zhi Shu) is proximate and subtle. (Zhi Shu is the mechanism of Shen. The key lies in Ji, which lies in Shen. The way of Shen Ji is seamless, extremely precise and subtle, applicable everywhere, hence "proximate and subtle.") Facial colors appearing in upper/lower/left/right positions correspond to their respective critical points. (Heaven's Shen Ji appears in climate; Human Shen Ji appears in pulse and color. All "upper/lower/left/right," along with depth, reversal/compliance, and days mentioned below, are critical points of color/pulse numbers, requiring careful observation.)
If the color appears shallow, treat with Tang Ye (grain decoctions); cure in ten days. (Shallow color indicates mild disease, so Tang Ye is suitable, and recovery is fast. Tang Ye refers to grain decoctions, representing nourishing methods, not later medicinal decoctions.) If the color appears deep, treat with Qi (formulas/doses); cure in twenty-one days. (Deep color indicates deep disease, so Qi treatment is needed, and recovery is slower. Qi and Ji are the same, meaning pharmaceutical preparations.) If the color appears very deep, treat with Lao Jiu (medicinal wine); cure in one hundred days. (Very deep color indicates severe disease, requiring medicinal wine. Lao Jiu is medicinal wine, e.g., Chicken Excrement Li.) If the color is dull and the face is sunken, it is untreatable; death occurs within one hundred days. (Dull color and sunken face indicate Shen Qi has departed, making it untreatable. One hundred days marks the end of seasonal Qi changes and the exhaustion of Zhi Shu. The former part discussed disease resolution; this part discusses death.) Short pulse and exhausted Qi indicate death. (Short pulse and exhausted Qi indicate central deficiency and Yang collapse, hence death.) Warm disease with extreme deficiency indicates death. (Warm disease implies excess pathogen; extreme deficiency implies insufficient Zheng Qi. Zheng cannot overcome the pathogen, hence death.)
Colors appearing in upper/lower/left/right correspond to their critical points: Upward movement is Ni (reversal/adverse); downward movement is Cong (compliance/favorable). (Yao refers to the key of Ni/Cong. Upward color movement indicates worsening disease; downward movement, like dispersing clouds, indicates resolving disease. Hence, up is Ni, down is Cong.) For women, Right is Ni, Left is Cong; for men, Left is Ni, Right is Cong. (Women are Yin; Right is also Yin. Color on the Right indicates severe Yin disease, so Right is Ni for women. Men are Yang; Left is also Yang. Color on the Left indicates severe Yang disease, so Left is Ni for men. Although stated regarding color, the Ni/Cong of disease follows the same logic.) Change (Yi): Heavy Yang leads to death; Heavy Yin leads to death. (Yi means change. If a man shifts from Right (Cong) to Left (Ni), it becomes Yang person with Yang disease, i.e., Heavy Yang. If a woman shifts from Left (Cong) to Right (Ni), it becomes Yin person with Yin disease, i.e., Heavy Yin. Heavy Yang/Yin indicates Yin/Yang excess. Excess leads to extremity/collapse, hence death.) When Yin and Yang reverse their functions, treatment lies in weighing and balancing (Quán Héng Xiāng Duó). (Fan Zuo means acting contrary to compliance, leading to disease. Treatment involves weighing severity and reducing excess to restore balance, like a scale.) Qi Heng deals with abnormalities; Kui Du deals with measurement. (This continues the previous text: Yin/Yang reversal is a Qi Heng matter; weighing/balancing is a Kui Du matter.)
Bo Mai (pulsing forcefully) is associated with Bi syndrome and alternating cold/heat. (Previous text discussed abnormal colors; this discusses abnormal pulses. Bo Mai beats forcefully against the hand, indicating pathogen excess, Zheng deficiency, and Yin/Yang disorder, leading to Bi, Bi [paralysis], and alternating cold/heat. Bi refers to stubborn bi-syndrome. Bi [Ti] refers to inability to walk.) Isolated pulse indicates Xiao Qi (consumption of Qi); Deficient pulse with diarrhea indicates Duo Xue (loss of Blood). (Isolated pulse means isolated Yin or Yang. Extreme Yang pulse is surging and large, consuming Yin Qi; extreme Yin pulse is weak, consuming Yang Qi. Hence, isolated pulse consumes Qi. Deficient pulse with diarrhea indicates Yin loss; Yin loss leads to Blood deficiency, hence deficient/diarrhea indicates blood loss.) Isolated is Ni (adverse); Deficient is Cong (favorable). (Isolated means extremity/collapse. Collapse cannot regenerate, hence Ni. Deficient means insufficiency. Insufficiency can be tonified, hence Cong.) To practice Qi Heng methods, start with Tai Yin. (The Lung is the assembly of all pulses, so distinguishing pulse abnormalities starts with Tai Yin. Tai Yin refers to the Qi Kou of Hand Tai Yin.)
Moving against what one cannot overcome is Ni (adverse), leading to death. (Moving against what one cannot overcome means being controlled by another element. E.g., Wood encountering Metal, or Metal encountering Fire.) Moving against what one overcomes is Cong (favorable), leading to survival. (Moving against what one overcomes means controlling another element. E.g., Wood encountering Earth, or Earth encountering Water.) The victory of Eight Winds and Four Seasons repeats endlessly. (The arrival of Eight Winds follows the victories of Four Seasons. Numbers have constancy, repeating endlessly; this is the command of normalcy.) If one reverses once and errs, it cannot be counted again; the essentials of the discussion are complete. (If seasonal commands失常 and reverse once, it becomes "reversing without turning," causing chaotic numbers, no longer countable. Guo means error. Metaphorically, if human color/pulse loses harmony, abnormalities arise chaotically, uncountable. This is the essence of Heaven-Human numbers, lying in Ni/Cong; observing Shen completes it.)
If the disease does not arise from the hairs/skin but from the exhaustion of Yang Qi in the Five Viscera, fluids fill the chest/abdomen (Guo), Po (Corporeal Soul) exists alone, Jing (Essence) is isolated internally, Qi is exhausted externally, the form cannot maintain its clothes, this is "Si Ji Ji Er Dong Zhong" (four extremities urgent and disturbing the interior), indicating Qi rejecting internally and form altering externally. (Not arising from hairs means disease originates internally. Exhaustion of Yang Qi in Five Viscera means Yin exists without Yang. Jin Ye refers to water. Guo refers to the body/chest-abdomen. Yin cannot move without Yang; water cannot transform without Qi. Now Yang Qi is exhausted, unable to regulate water passages, so fluids wander and fill the Guo. Po belongs to Yin; although form is full, Qi departs, so Po exists alone. Essence without Qi is isolated internally; Yin without Yang means Qi exhausts externally. San Jiao is blocked, water passages不通, skin swells, body wastes, so form cannot fit clothes. Limbs are the root of Yang; Yang Qi does not move, so four extremities have much Yin and swell urgently. Swelling is due to Yin stagnation; Stomach Yang cannot control water, injuring Lung and Kidney, leading to wheezing/cough, disturbing the interior. This is Yin Qi rejecting internally, causing water swelling and form alteration.)
Treat with balance, like a scale. (Treatment should be like a scale, seeking equilibrium. Regarding water swelling, the root is Kidney, the branch is Lung. If Yang Qi of Five Viscera is exhausted and Po exists alone, the main organ is Lung. Lung governs Qi; how to transform Qi? Fluids filling Guo and isolated Jing internally, the main organ is Kidney. Kidney governs Water; how to balance Water? Lung Metal is born from Spleen Earth; Kidney Water is controlled by Spleen Earth. Thus, treating swelling requires addressing Spleen, Lung, and Kidney, balancing them according to excess/deficiency, which is the way of the scale.)
Remove accumulated stagnant water (Wan Chen Cuo); therefore, slightly move the four extremities, wear warm clothes, employ Miao Ci (diagonal acupuncture) at the sites, to restore the form, open the Ghost Gate (sweat pores), purify the Clean House (bladder), let Jing circulate in time, let Five Yang spread, dredge and cleanse the Five Viscera, thus Jing generates spontaneously, form becomes robust, bone and muscle protect each other, and Ju Qi (Great Qi) becomes peaceful.
Wan means accumulation. Chen means old/long-standing. Cuo means cutting grass. It means removing old accumulated water qi, gradually eliminating it like cutting grass. Si Ji refers to four extremities. Slightly moving them promotes circulation and easy Qi flow. Wearing warm clothes helps assist surface Yang and disperse Yin coagulation. Then apply Miao Ci, taking left for right and right for left, to remove stagnation in large collaterals. Ghost Gate refers to sweat pores. Lung governs skin/hair and stores Po, belonging to Yin, hence "Ghost Gate." Clean House refers to the bladder; it has no inlet hole above but an outlet below, and impurities cannot enter, hence "Clean House." Pathogens in the exterior are dispersed; those in the interior are transformed, hence "Open Ghost Gate, Purify Clean House." When water qi leaves, true Jing circulates. Fu means circulate/move. When Yin pathogens are removed, Five Yang spread. Five Yang refers to the Stomach Qi of the Five Viscera. From this, Jing generates, form becomes robust, bone and muscle protect each other, and Great Qi becomes peaceful.
Wan and Yu are the same. Cuo, pronounced cuò.
In ancient times, people lived among birds and beasts, moved to avoid cold, dwelled in shade to avoid heat, had no internal burdens of attachment/longing, and no external forms of serving officials. In this tranquil and simple era, pathogens could not penetrate deeply. Thus, toxic drugs could not treat internally, and needles/stones could not treat externally, so one could merely transfer Jing and use Zhu You (spiritual healing/divination). (Ancient people nested in trees and dwelled in caves, possessing natural innocence...)