一申治病不明标本之律 （律一条 发明《内经》二条） 凡病有标本，更有似标之本，似本之标。若不明辨
阴阳逆从，指标为本，指本为标，指似标者为标，似本者为本，迷乱经常，倒施针药，医之罪也。
治病必求其本。
万事万变，皆本阴阳。而病机药性，脉息论治，则最切于此。故凡治病者，在必求于本，或本于阴，或本于阳，知
病所繇生而直取之，乃为善治。若不知求本，则茫如望洋，无可问津矣。今世不察圣神重本之意，治标者常七八，治本
者无二三，且动称急则治标，缓则治本，究其所为缓急，颠倒错认，举手误人，失于不从明师讲究耳。所以凡因病而致
逆，因逆而致变，因寒热而生病，因病而生寒热者，但治其所生之本原，则后生诸病，不治自愈。所以得阴脉而见阳证
者，本阴标阳也。得阳脉而见阴证者，本阳标阴也。若更治其标，不治其本，则死矣，为医而可不知求本哉？
知标与本，用之不殆；明知逆顺，正行无间；不知是者，不足以言诊，足以乱经。故《大要》曰∶粗工嘻嘻，以为
可知。言热未已，寒病复始，同气异形，迷诊乱经，此之谓也。
中道而行，无所疑问，不有真见，安能及此？粗工妄谓道之易知，故见标之阳，辄从火治；假热未除，真寒复起。
虽阴阳之气若同，而变见之形迥异，粗工昧此，未有不迷乱者矣。
百病之起，多生于本。六气之用，则有生于标者，有生于中气者。太阳寒水，本寒标热；少阴君火，本热标寒，其
治或从本，或从标，审寒热而异施也。少阳相火，从火化为本；太阴湿土，从湿化为本，其治但从火湿之本，不从少阳
太阴之标也。阳明燥金，金从燥化，燥为本，阳明为标；厥阴风木，木从风化。风为本，厥阴为标，其治不从标本而从
乎中，中者中见之气也。盖阳明与太阴为表里，其气互逆于中，是以燥金从湿土之中气为治。厥阴与少阳为表里，其
气互通于中，是以风木从相火之中气为治，亦以二经标本之气不合，故从中见之气以定治耳。若夫太阳少阴，亦互为中
见之气者，然其或寒或热，标本甚明，可以不求之于中耳。至于诸病，皆治其本，惟中满及大小二便不利，治其标。
盖中满则胃满，胃满则药食之气不能行，而脏腑皆失所禀，故无暇治其本。先治其标，更为本之本也。二便不通，乃危
急之候，诸病之急，无急于此，故亦先治之，舍此则无有治标者矣。至于病气之标本，又自不同。病发而有余，必累
及他藏他气，先治其本，不使得入他藏他气为善。病发而不足，必受他藏他气之累，先治其标，不使累及本藏本气为善。
又如病为本，工为标，工不量病之浅深，病不择工之臧否，亦是标本不得也。缘标本之说，错出难明，故此述其大略云。
一申治病不本四时之律 （律一条 发明《内经》五条） 凡治病，而逆四时生长化收藏之气，所谓违天者不
祥，医之罪也。
治不本四时。
不本四时者，不知四时之气，各有所本，而逆其气也。春生本于冬气之藏；夏长本于春气之生；长夏之化，本有夏
气之长；秋收本于长夏之化；冬藏本于秋气之收。如冬气不藏，无以奉春生；春气不生，无以奉夏长；不明天时，则
不知养藏养生之道，从何补救？
逆春气，则少阳不生，肝气内变。又夏为寒变。
阳气不能鼓动而生出，内郁于肝，则肝气混揉，变而伤矣。肝伤则心火失其所生，故当夏令而火有不足，寒水侮之，
变热为寒也。
逆夏气，则太阳不长，心气内洞。又秋为 疟。
阳气不能条畅而外茂，内薄于心，燠热内消，故心中洞然而空也。心虚内洞，则诸阳之病作矣。心伤则暑气乘之，
至秋而金气收敛，暑邪内郁，于是阴欲入而阳拒之，故为寒。火欲出而阴束之，故为热。金火相争，故寒热往来而为
疟。
逆秋气，则太阴不收，肺气焦满。又冬为飧泄。
肺热叶焦，为胀满也。肺伤则肾水失其所生，故当冬令而为肾虚飧泄。飧泄者，水谷不分而寒泄也。
逆冬气，则少阴不藏，肾气独沉。又春为痿厥。
少阴主藏，少阴之气不伏藏，而至肾气独沉，则有权无衡，如冷灶无烟，而注泄沉寒等病作矣。肾伤则肝木失其所
生，肝主筋，故当春令而筋病为痿。阳贵深藏，故冬不能藏，则阳虚为厥。此可见春夏生长之令，不可以秋冬收藏之
气逆之。秋冬收藏之令，不可以春夏生长之气逆之。医者而可悖春夏养阳，秋冬养阴之旨乎？
一申治病不审地宜之律 （律一条 发明《内经》六条） 凡治病，不察五方风气，服食居处，各不相同，一
概施治，药不中窍，医之过也。
治不法天之纪、地之理，则灾害至矣。
天时见上，地之寒、温、燥、湿、刚、柔，五方不同。人病因之，故《内经》以《异法方宜》名篇，可见圣神随五
方风气，而异其法以宜民也。
东方之民，食鱼而嗜咸，鱼者使人热中，盐者胜血，故其民皆黑色疏理，其病皆为痈疡，其治宜砭石，故砭石者，
亦从东方来。
鱼发疮，盐发渴，血弱而热，易为痈疡。
西方之民，陵居而多风，水土刚强，其民不衣而褐荐，华食而脂肥，故邪不能伤其形体，其病生于内，其治宜毒药。
故毒药者，亦从西方来。
水土刚强，饮食脂肥，肤腠闭封，血气充实，外邪不能伤。病生于喜怒思忧恐，及饮食男女之过甚也。
北方其地高，陵居风寒冰冽，其民乐野处而乳食，藏寒生满病，其治宜灸 ，故灸 者，亦从北方来。
水寒冰冽，故生病于藏寒也。
南方其地下，水土弱，雾露之所聚也，其民嗜酸而食 ，致理而赤色，其病挛痹，其治宜微针，故九针者，亦从南
方来。
食 所食不芬香也，酸味收敛，故人皆肉理密致。阳盛之处，故色赤。湿热内淫，故筋挛脉痹也。
中央地平以湿，民食杂而不劳，故其病多痿厥寒热，其治宜导引按跷，故导引按跷者，亦从中央出也。
东方海，南方下，西方北方高，中央之地平以湿，地气异，生病殊焉。
圣人杂合以治，各得其所宜，故治所以异而病皆愈者，得病之情，知治之大体也。
随五方用法，各得其宜，惟圣人能达其性情耳。
春气西行，夏气北行，秋气东行，冬气南行。故春气始于下，秋气始于上，夏气始于中，冬气始于标。春气始于左，
秋气始于右，冬气始于后，夏气始于前，此四时正化之常，故至高之地，冬气常在；至下之地，春气常在，必谨察之。
地有高下，气有温凉，高者气寒。下者气热。故失寒凉者胀，失温热者疮，下之则胀已，汗之则疮已，此腠理开闭之常，
大小之异耳。西北之气，散而收之；东南之气，收而温之，所谓同病异治也。故曰气寒气凉，治以寒凉，行水渍之；气
温气热，治以温热，强其内守，必同其气，可使平也。假者反之，崇高则阴气治之，污下则阳气治之，高者其人寿，下
者其人夭。
一申治病不审逆从之律 （律一条 发明《内经》二条） 凡治病有当逆其势而正治者，有当从其势而反治者，
若不悬鉴对照，而随手泛应，医之罪也。
不审逆从
不审量其病，可治与不可治也。
逆从倒行，反顺为逆也。
逆从者，以寒治热，以热治寒，是逆其病而治之。以寒治寒，以热治热，是从其病而治之。从治即反治也。逆者正
治，辨之无难。从者反治，辨之最难。盖寒有真寒假寒，热有真热假热，真寒真热，以正治之即愈。假寒假热，以正治
之则死矣。假寒者，外虽寒而内则热，脉数而有力，或沉而鼓击，或身寒恶衣，或便热秘结，或烦满引饮，或肠垢臭秽，
此则明是热极，反兼寒化，即阳盛格阴也。假热者，外虽热而内则寒，脉微而弱；或数而虚；或浮大无根；或弦芤断
续，身虽炽热而神则静，语虽谵妄而声则微，或虚狂起倒，而禁之则止；或蚊迹假 ，而浅红细碎；或喜冷水而所用不
多；或舌胎面赤而衣被不撤；或小水多利；或大便不结，此则明是寒极，反兼热化，即阴盛格阳也。假寒者清其内热，
内清则浮阴退舍矣。假热者温其真阳，中温则虚火归元矣，是当从治者也。凡用奇偶七方而药不应，则当反佐以入之。
如以热治寒而寒格热，反佐以寒则入矣。如以寒治热而热格寒，反佐以热则入矣。又如寒药热服，借热以行寒；
热药寒服。借寒以行热，皆反佐变通之法，因势利导，故易为力，亦小小从治之意也。
一申治病不辨脉证相反之律 （律一条 发明《内经》九条） 凡治病，不辨脉与证之相反，懵然治之，医之
罪也。或不得已，明告而勉图其难，则无不可。
气虚身热，此谓反也。
阳气虚，则不当身热而反热，身热则脉气当盛而反虚，是病气与证不符，故谓反也，反则胡可妄治。
谷入多而气少，此谓反也。
谷入于胃，助其胃气，散布经络，当充然有余，今谷入多而气少，是胃气不布也。
谷不入而气多，此谓反也。
胃气外散，脉并之也。
脉盛血少，此谓反也。脉少血多，此谓反也。
经脉行气，络脉受血，经气入络，络受经气，候不相合，故皆反常。
谷入多而血少者，得之有所脱血，湿居下也。
脱血则血虚，血虚则气盛，盛气内郁，逼迫津液，流入下焦，故云湿居下也。
谷入少而气多者，邪在胃及与肺也。
胃气不足，肺气下流于胃中，故邪在胃。然肺气入胃，则肺气不自守，气不自守，则邪气从之。故云邪在胃及与肺
也。
脉小血多者，饮中热也。
饮留脾胃，则脾气溢，脾气溢，则发热中。
脉大血少者，肺有风气，水浆不入。
风气盛满，则水浆不入于脉。
形盛脉细，少气不足以息者危。形瘦脉大，胸中多气者死。
合此一条观之，前四条皆危证。然脉细少气者危，脉大多气者死，又与损至之脉同推矣。
一申治病不察四易四难之律 （律一条 发明《内经》二条） 凡治病，参合于望色切脉审证三者，则难易若
视诸掌。粗工难易不辨，甚且有易无难，医之罪也。
凡治病，察其形气色泽，脉之盛衰，病之新故，及治之无后其时。形气相得，谓之可治；色泽以浮，谓之易已；脉
从四时，谓之可治；脉弱以滑，是有胃气，命曰易治。
气盛形盛，气虚形虚，是相得也，故可治。气色明润，血气相营，故易已。春弦夏钩，秋浮冬沉，顺从四时，故可
治。弱而且滑，胃气适中，无过不及，故易治。
形气相失，谓之难治；色夭不泽，谓之难已；脉实以坚，谓之益甚；脉逆四时，为不可治，必察四难而明告之。
形与气两不相得，色夭枯而不明润，脉实坚而无胃气，逆四时而脉反常，此四者工之所难为，故必明告之，粗之所
易治，曾不加察也。
一申治病不察新久之律 （律一条 发明《内经》六条） 凡治病，不辨新病邪实，久病正虚，缓急先后失序
而实实虚虚，医之罪也。
征其脉小，色不夺者，新病也。
气乏而神犹强也。
征其脉不夺，其色夺者，此久病也。
神虽持，而邪则凌正也。
征其脉与五色俱夺者，此久病也。
神与气俱衰也。
征其脉与五色俱不夺者，新病也。
神与气俱强也。新病可急治，久病宜缓调。
五脏已败，其色必夭，夭必死矣。
色者神之旗，藏者神之舍，神去则藏败，藏败则色见夭恶。
故病久则传化，上下不并，良医弗为。
病之深久者，变化相传，上下气不交通，虽医良法妙，亦何以为之。
一申治病不先岁气之律 （律一条 发明《内经》四条） 凡治病，不明岁气盛衰，人气虚实，而释邪攻正，
实实虚虚，医之罪也。
不知年之所加，气之盛衰，虚实之所起，不可以为工矣。
不知岁运之盛衰，自不知人气之虚实，失时反候，五治不分，邪辟内生，工不能禁也。
不知气之至与不至，而失其时，反其候，则五运之治，盛衰不分。其有邪辟内生，病及于人者，虽医工莫能禁之，
繇其不知时气也。
不知合之四时五行，因加相胜，释邪攻正，绝人长命。
不知邪正虚实，而妄施攻击，夺人真元，杀人于冥冥之中，故为切戒。
必先岁气，无伐天和。无盛盛，无虚虚，而遗人夭殃，无致邪，无失正，绝人长命。
《内经》谆谆示戒，学人可不求师讲明。盖岁有六气，分主有南面北面之政，先知此六气所在，人脉至尺寸应之。
太阴所在，其脉沉；少阴所在，其脉钩；厥阴所在，其脉弦；太阳所在，其脉大而长；阳明所在，其脉短而涩；少阳所
在，其脉大而浮。如是六脉，则谓天和，不识者，呼为病脉。攻寒令热，脉不变而热疾已生。制热令寒，脉如故而寒病
又起，欲求其适，安可得乎？夭枉之来，率繇于此，不察虚实，但用攻击，盛盛虚虚，致邪失正，遗人夭殃，绝人长命
也。
北政之岁，少阴在泉，则寸口不应；厥阴在泉，则右不应；太阴在泉，则左不应。南政之岁，少阴司天，则寸口不
应；厥阴司天，则右不应；太阴司天，则左不应，诸不应者，反其诊则应矣。北政之岁，三阴在下，则寸不应；三阴
一、重申治病不明标本关系的法则（一条法则，阐发《内经》两条）
凡是疾病都有标和本，更有看似是标其实是本、看似是本其实是标的情况。如果不明辨阴阳的逆顺关系，把标当作本，把本当作标，把看似是标的当作标，把看似是本的本当作本，混淆了常规法则，颠倒使用针药，这是医生的罪过。
治疗疾病必须探求其根本。
万事万物的变化，都以阴阳为根本。而病机、药性、脉象和呼吸的论述与治疗，最切近于此。所以凡是治疗疾病的人，一定要探求根本，或者从阴求本，或者从阳求本，知道疾病产生的源头并直接针对它治疗，这才是善于治疗。如果不知道探求根本，就会像面对汪洋大海一样茫然，无处着手。当今世人不能体察圣人神明重视根本的用意，治疗标证的占七八成，治疗本证的没有两三成，而且动不动就说“急则治标，缓则治本”，仔细推敲所谓的缓急，反而颠倒错认，举手投足间误人，是因为不跟从明师深入探讨的缘故。所以凡是因病导致气机逆乱，因气机逆乱导致病变，因寒热产生疾病，因疾病产生寒热的情况，只要治疗其产生的本源，那么后来产生的各种疾病，不用治疗也会自愈。所以得到阴脉却出现阳证的人，是本阴标阳。得到阳脉却出现阴证的人，是本阳标阴。如果再治疗它的标，不治疗它的本，病人就会死亡，做医生怎么能不知道探求根本呢？
知道标和本，使用就不会有危险；明确知道逆和顺，行动就没有间隙；不知道这些，就不配谈论诊法，只会扰乱经典。所以《大要》说：粗劣的医生嘻嘻哈哈，以为容易知道。说热病还没好，寒病又开始了，同一种气但表现形态不同，迷惑诊法，扰乱经络，说的就是这种情况。
中庸之道而行，没有疑问，如果没有真知灼见，怎么能达到这种境界？粗劣的医生狂妄地说道很容易知道，所以见到标证的阳热，就按火邪治疗；假热没去除，真寒又起来。虽然阴阳之气看起来相同，但变化的形态截然不同，粗劣的医生不明白这一点，没有不迷乱的。
百病的产生，大多生于本。六气的作用，有的生于标，有的生于中气。太阳寒水，本是寒，标是热；少阴君火，本是热，标是寒，它们的治疗或从本，或从标，审察寒热而分别施治。少阳相火，从火化为本；太阴湿土，从湿化为本，它们的治疗只从火湿之本，不从少阳、太阴之标。阳明燥金，金从燥化，燥为本，阳明为标；厥阴风木，木从风化，风为本，厥阴为标，它们的治疗不从标本而从乎中，中指的是中见之气。大概阳明与太阴互为表里，它们的气在中焦互相逆乱，所以燥金从湿土的中气来治疗。厥阴与少阳互为表里，它们的气在中焦互通，所以风木从相火的中气来治疗，也是因为这两经的标本之气不合，所以从中见之气来确定治疗。至于太阳和少阴，也互为中见之气，然而它们的或寒或热，标本非常明确，可以不从中气去探求。至于其他所有疾病，都治疗其本，只有中满以及大小便不通利，治疗其标。因为中满就是胃满，胃满则药食之气不能运行，而脏腑都失去禀受，所以无暇治疗其本。先治疗标，更是本的根本。二便不通，是危急的症状，各种疾病的急症，没有比这更急的了，所以也先治疗它，除了这个就没有治疗标的情况了。至于病气的标本，又自然不同。病发作而有余，必定牵连其他脏腑和其他气，先治疗其本，不让它侵入其他脏腑和气是最好的。病发作而不足，必定受到其他脏腑和其他气的牵连，先治疗其标，不让它牵连本脏本气是最好的。又如病是本，医生是标，医生不估量病的深浅，病不选择医生的好坏，这也是标本不得当。因为标本的说法，交错出现难以明白，所以这里陈述其大概。
二、重申治病不顺应四时规律的法则（一条法则，阐发《内经》五条）
凡是治疗疾病，如果违背四时生长化收藏的气，所谓违背天道是不吉利的，这是医生的罪过。
治疗不依据四时规律。
不依据四时，就是不知道四时之气各有根本，而违背了这些气。春生以冬气的藏为基础；夏长以春气的生为基础；长夏的化，以夏气的长为根本；秋收以长夏的化为根本；冬藏以秋气的收为基础。如果冬气不藏，就无法奉养春生；春气不生，就无法奉养夏长；不明白天时，就不知道养藏和养生的道理，从哪里补救？
违背春气，则少阳不生，肝气在内发生变异。到了夏天又会发生寒变。
阳气不能鼓动而生出，内郁于肝，则肝气混乱揉杂，变异而受伤。肝受伤则心火失去其所生之源，所以在夏令时火气不足，寒水侮犯，将热变为寒。
违背夏气，则太阳不长，心气在内空虚。到了秋天会患疟疾。
阳气不能条畅而外茂，内迫于心，燠热内消，所以心中空虚洞然。心虚内空，则各种阳病发作。心受伤则暑气乘虚而入，到了秋天金气收敛，暑邪内郁，于是阴欲入而阳拒绝它，所以表现为寒；火欲出而阴束缚它，所以表现为热。金火相争，所以寒热往来而成为疟疾。
违背秋气，则太阴不收，肺气焦枯胀满。到了冬天会患飧泄。
肺热叶焦，形成胀满。肺受伤则肾水失去其所生之源，所以在冬令时肾虚导致飧泄。飧泄，是指水谷不分而寒泄。
违背冬气，则少阴不藏，肾气独自下沉。到了春天会患痿厥。
少阴主藏，少阴之气不伏藏，而至肾气独自下沉，则有权无衡，像冷灶无烟，注泄沉寒等疾病发作。肾受伤则肝木失去其所生之源，肝主筋，所以在春令时筋病成为痿。阳贵在深藏，所以冬不能藏，则阳虚导致厥。这可见春夏生长的时令，不可以用秋冬收藏的气去违背。秋冬收藏的时令，不可以用春夏生长的气去违背。医生如果违背了春夏养阳、秋冬养阴的宗旨，可以吗？
三、重申治病不审察地理适宜的法则（一条法则，阐发《内经》六条）
凡是治疗疾病，不考察五方的风气、饮食居处各不相同，一概施治，药不对症，是医生的过错。
治疗不效法天的纪纲、地的理法，灾害就会到来。
天时见上文，地的寒、温、燥、湿、刚、柔，五方不同。人因此生病，所以《内经》以《异法方宜论》命名篇章，可见圣人神明随着五方风气，而改变方法以适宜百姓。
东方的人，吃鱼而喜好咸味，鱼使人热积于中，盐耗伤血液，所以他们的人皮肤黑且纹理疏松，他们的病都是痈疡，治疗适宜用砭石，所以砭石，也从东方传来。
鱼发疮，盐发渴，血弱而热，容易生痈疡。
西方的人，居住在丘陵地带且多风，水土刚强，他们的人不穿衣而穿粗布席子，吃精细食物而脂肪肥厚，所以外邪不能伤害他们的形体，他们的病生于内部，治疗适宜用毒药。所以毒药，也从西方传来。
水土刚强，饮食脂肥，肤腠闭封，血气充实，外邪不能伤害。病生于喜怒思忧恐，以及饮食男女的过度。
北方地势高，居住丘陵，风寒冰冽，他们的人喜欢野外居住而以乳类为食，脏寒产生胀满病，治疗适宜用灸法，所以灸法，也从北方传来。
水寒冰冽，所以生病于脏寒。
南方地势低，水土弱，是雾露聚集的地方，他们的人喜好酸味而吃发酵食物，皮肤纹理密致而面色红赤，他们的病是挛痹，治疗适宜用微针，所以九针，也从南方传来。
吃的发酵食物不芬香，酸味收敛，所以人都肉理密致。阳盛之处，所以色赤。湿热内淫，所以筋挛脉痹。
中央地平而潮湿，人民饮食杂乱而不劳动，所以他们的病多是痿厥寒热，治疗适宜用导引按跷，所以导引按跷，也从中央出来。
东方海，南方下，西方北方高，中央之地平而湿，地气不同，生病也不同。
圣人综合各种方法治疗，各得其适宜，所以治疗方法不同而病都痊愈，是因为了解了病情，知道了治疗的总体原则。
随着五方用法，各得其宜，只有圣人能通达其性情罢了。
春气向西行，夏气向北行，秋气向东行，冬气向南行。所以春气始于下，秋气始于上，夏气始于中，冬气始于标。春气始于左，秋气始于右，冬气始于后，夏气始于前，这是四时正常化的常规，所以最高的地方，冬气常在；最低的地方，春气常在，必须谨慎考察。
地有高下，气有温凉，高的地方气寒。低的地方气热。所以失于寒凉的会胀，失于温热的会长疮，下部用泻法则胀已，汗法则疮已，这是腠理开闭的常规，大小的差异而已。西北之气，散而收之；东南之气，收而温之，这就是所说的同病异治。所以说气寒气凉，用寒凉治疗，用水渍法辅助；气温气热，用温热治疗，加强内在守固，必须与其气相同，可以使平和。假象则相反，崇高则用阴气治理，污下则用阳气治理，高处的居民长寿，低处的居民短命。
四、重申治病不审察逆从关系的法则（一条法则，阐发《内经》二条）
凡是治疗疾病，有应当逆其势而正治的，有应当从其势而反治的，如果不悬镜对照，而随手泛应，是医生的罪过。
不审察逆从
不审察衡量其病，可治与不可治。
逆从倒行，反顺为逆。
逆从，用寒治热，用热治寒，是逆其病而治之。用寒治寒，用热治热，是从其病而治之。从治即反治。逆者是正治，辨别不难。从者是反治，辨别最难。大概寒有真寒假寒，热有真热假热，真寒真热，用正治即愈。假寒假热，用正治则死。假寒者，外虽寒而内则热，脉数而有力，或沉而鼓击，或身寒恶衣，或便热秘结，或烦满引饮，或肠垢臭秽，这明显是热极，反兼寒化，即阳盛格阴。假热者，外虽热而内则寒，脉微而弱；或数而虚；或浮大无根；或弦芤断续，身虽炽热而神则静，语虽谵妄而声则微，或虚狂起倒，而禁之则止；或蚊迹假斑，而浅红细碎；或喜冷水而所用不多；或舌苔面赤而衣被不撤；或小水多利；或大便不结，这明显是寒极，反兼热化，即阴盛格阳。假寒者清其内热，内清则浮阴退舍了。假热者温其真阳，中温则虚火归元了，这是应当从治的情况。凡是用奇偶七方而药不应，则应当反佐以入之。如用热治寒而寒格热，反佐以寒则入了。如用寒治热而热格寒，反佐以热则入了。又如寒药热服，借热以行寒；热药寒服，借寒以行热，都是反佐变通的方法，因势利导，所以容易用力，也是小小从治的意思。
五、重申治病不辨脉证相反的法则（一条法则，阐发《内经》九条）
凡是治疗疾病，不辨脉与证的相反，懵懂地治疗，是医生的罪过。或者不得已，明确告知而勉强图谋其难，则没有什么不可以。
气虚身热，这叫反。
阳气虚，则不应当身热而反热，身热则脉气应当盛而反虚，这是病气与证不符，所以叫反，反则怎么可以妄治。
谷入多而气少，这叫反。
谷进入胃，助其胃气，散布经络，应当充然有余，现在谷入多而气少，是胃气不布散。
谷不入而气多，这叫反。
胃气外散，脉与之并合。
脉盛血少，这叫反。脉少血多，这叫反。
经脉行气，络脉受血，经气入络，络受经气，候不相合，所以都是反常。
谷入多而血少，得之于有所脱血，湿居于下。
脱血则血虚，血虚则气盛，盛气内郁，逼迫津液，流入下焦，所以说湿居下。
谷入少而气多，邪在胃及肺。
胃气不足，肺气下流于胃中，所以邪在胃。然而肺气入胃，则肺气不自守，气不自守，则邪气随之。所以说邪在胃及肺。
脉小血多，饮中热。
饮留脾胃，则脾气溢，脾气溢，则发热中。
脉大血少，肺有风气，水浆不入。
风气盛满，则水浆不入于脉。
形盛脉细，少气不足以息者危。形瘦脉大，胸中多气者死。
结合这一条来看，前四条都是危证。然而脉细少气者危，脉大多气者死，又与损至之脉同样推断。
六、重申治病不察四易四难的法则（一条法则，阐发《内经》二条）
凡是治疗疾病，参合望色、切脉、审证三者，则难易如同看手掌一样清楚。粗劣的医生难易不辨，甚至有易无难，是医生的罪过。
凡是治疗疾病，观察其形气色泽，脉的盛衰，病的新旧，以及治疗不落后时机。形气相得，叫做可治；色泽明浮，叫做易已；脉从四时，叫做可治；脉弱而滑，是有胃气，名叫易治。
气盛形盛，气虚形虚，是相得，所以可治。气色明润，血气相营，所以易已。春弦夏钩，秋浮冬沉，顺从四时，所以可治。弱而且滑，胃气适中，无过不及，所以易治。
形气相失，叫做难治；色夭不泽，叫做难已；脉实以坚，叫做益甚；脉逆四时，为不可治，必须察明四难而明确告知。
形与气两不相得，色夭枯而不明润，脉实坚而无胃气，逆四时而脉反常，这四者医生所难为，所以必须明确告知，粗工所认为易治的，竟然不加考察。
七、重申治病不察新久之律（一条法则，阐发《内经》六条）
凡是治疗疾病，不辨新病邪实，久病正虚，缓急先后失序而导致实实虚虚，是医生的罪过。
征其脉小，色不夺者，是新病。
气乏而神犹强。
征其脉不夺，其色夺者，这是久病。
神虽持，而邪则凌正。
征其脉与五色俱夺者，这是久病。
神与气俱衰。
征其脉与五色俱不夺者，是新病。
神与气俱强。新病可急治，久病宜缓调。
五脏已败，其色必夭，夭必死。
色是神的旗帜，脏是神的居所，神去则脏败，脏败则色见夭恶。
所以病久则传化，上下不并，良医弗为。
病之深久者，变化相传，上下气不交通，虽医良法妙，亦何以为之。
八、重申治病不先岁气的法则（一条法则，阐发《内经》四条）
凡是治疗疾病，不明岁气盛衰，人气虚实，而释邪攻正，实实虚虚，是医生的罪过。
不知年之所加，气之盛衰，虚实之所起，不可以为工矣。
不知岁运之盛衰，自不知人气之虚实，失时反候，五治不分，邪辟内生，工不能禁也。
不知气之至与不至，而失其时，反其候，则五运之治，盛衰不分。其有邪辟内生，病及于人者，虽医工莫能禁之，繇其不知时气也。
不知合之四时五行，因加相胜，释邪攻正，绝人长命。
不知邪正虚实，而妄施攻击，夺人真元，杀人于冥冥之中，故为切戒。
必先岁气，无伐天和。无盛盛，无虚虚，而遗人夭殃，无致邪，无失正，绝人长命。
《内经》谆谆示戒，学人可不求师讲明。盖岁有六气，分主有南面北面之政，先知此六气所在，人脉至尺寸应之。
太阴所在，其脉沉；少阴所在，其脉钩；厥阴所在，其脉弦；太阳所在，其脉大而长；阳明所在，其脉短而涩；少阳所在，其脉大而浮。如是六脉，则谓天和，不识者，呼为病脉。攻寒令热，脉不变而热疾已生。制热令寒，脉如故而寒病又起，欲求其适，安可得乎？夭枉之来，率繇于此，不察虚实，但用攻击，盛盛虚虚，致邪失正，遗人夭殃，绝人长命也。
北政之岁，少阴在泉，则寸口不应；厥阴在泉，则右不应；太阴在泉，则左不应。南政之岁，少阴司天，则寸口不应；厥阴司天，则右不应；太阴司天，则左不应，诸不应者，反其诊则应矣。北政之岁，三阴在下，则寸不应；三阴
I. Reiteration of the Law Regarding Failure to Understand the Root and Branch in Treatment (One Law, Elaborating Two Articles from *Neijing*)
All diseases have a root (*ben*) and a branch (*biao*), and there are also cases that appear to be the branch but are actually the root, or appear to be the root but are actually the branch. If one fails to clearly distinguish between Yin and Yang, reversal and compliance, mistaking the branch for the root, the root for the branch, the apparent branch as the branch, and the apparent root as the root, thereby confusing standard principles and applying acupuncture and herbs in a reversed manner, this is the fault of the physician.
In treating disease, one must seek the root.
All matters and changes originate from Yin and Yang. The pathogenesis, properties of medicines, pulse diagnosis, and treatment principles are most closely related to this. Therefore, whoever treats disease must necessarily seek its root, whether it originates from Yin or from Yang. Knowing the source of the disease and directly targeting it constitutes good treatment. If one does not know how to seek the root, one will be as lost as facing an ocean, with no way to proceed. Nowadays, people fail to understand the sages' emphasis on the root; those treating the branch account for seven or eight out of ten, while those treating the root account for only two or three. Moreover, they often cite "treat the branch in acute cases, treat the root in chronic cases," yet upon examining their rationale for acute and chronic, they reverse and misidentify them, harming patients with every move, due to a failure to study thoroughly with enlightened masters. Thus, whenever disease leads to Qi rebellion, rebellion leads to transformation, cold/heat generates disease, or disease generates cold/heat, if one treats the original source from which these arose, subsequent diseases will heal spontaneously without further treatment. Therefore, obtaining a Yin pulse but presenting Yang symptoms indicates a root of Yin and branch of Yang. Obtaining a Yang pulse but presenting Yin symptoms indicates a root of Yang and branch of Yin. If one treats the branch instead of the root, death will ensue. How can a physician not know to seek the root?
Knowing the branch and root ensures safe application; clearly understanding reversal and compliance allows for precise action; ignorance of these renders one unfit to discuss diagnosis and liable to disrupt the classics. Thus, *Da Yao* states: "The mediocre practitioner chuckles, thinking it easy to know. Saying heat has not ceased, yet cold disease begins again; same Qi but different forms, confusing diagnosis and disrupting meridians—this is what is meant."
Walking the middle path without doubt requires true insight. Mediocre practitioners arrogantly claim the Dao is easily known; thus, seeing Yang manifestations of the branch, they immediately treat with fire methods. False heat remains unresolved, while true cold arises again. Although the Qi of Yin and Yang may seem similar, the manifested forms are vastly different. Ignorant of this, mediocre practitioners inevitably become confused.
The onset of hundred diseases mostly stems from the root. The functions of the Six Qi vary, originating sometimes from the branch, sometimes from the Middle Qi. Taiyang Cold Water has Cold as root and Heat as branch; Shaoyin Ministerial Fire has Heat as root and Cold as branch. Their treatment may follow the root or the branch, depending on an assessment of cold and heat. Shaoyang Ministerial Fire transforms into Fire as the root; Taiyin Damp Earth transforms into Dampness as the root. Their treatment follows only the root of Fire and Dampness, not the branch of Shaoyang or Taiyin. Yangming Dry Metal transforms into Dryness as the root, with Yangming as the branch; Jueyin Wind Wood transforms into Wind as the root, with Jueyin as the branch. Their treatment does not follow the root or branch but rather the Middle, which refers to the Interconnected Qi. Generally, Yangming and Taiyin are exterior-interior pairs, their Qi interacting reversely in the middle; thus, Dry Metal is treated via the Middle Qi of Damp Earth. Jueyin and Shaoyang are exterior-interior pairs, their Qi communicating in the middle; thus, Wind Wood is treated via the Ministerial Fire's Middle Qi. This is because the root and branch Qi of these two meridians do not align, so treatment is determined by the Interconnected Qi. As for Taiyang and Shaoyin, which also serve as each other's Interconnected Qi, their cold or heat nature and root/branch distinction are very clear, so there is no need to seek resolution in the Middle Qi. For all other diseases, treatment targets the root; only in cases of fullness in the epigastrium (*Zhongman*) and obstruction of urination and defecation is the branch treated. Fullness in the epigastrium implies stomach fullness; when the stomach is full, the Qi of medicine and food cannot circulate, causing all Zang-Fu organs to lose their nourishment, leaving no time to treat the root. Treating the branch first becomes the fundamental approach. Obstruction of urination and defecation is a critical symptom, more urgent than any other acute condition, so it is treated first. Apart from this, there are no other instances of treating the branch. Regarding the root and branch of pathological Qi: if a disease manifests with excess, it will inevitably affect other Zang organs or Qi; treating the root first prevents invasion into other Zang organs or Qi, which is optimal. If a disease manifests with deficiency, it will inevitably be affected by other Zang organs or Qi; treating the branch first prevents involvement of the root Zang or Qi, which is optimal. Furthermore, the disease is the root, and the physician is the branch. If the physician does not assess the depth of the disease, and the disease does not select the competence of the physician, this is also a mismatch of root and branch. Since the concept of root and branch is complex and difficult to clarify, this outlines the general principles.
II. Reiteration of the Law Regarding Failure to Align with the Four Seasons (One Law, Elaborating Five Articles from *Neijing*)
Treating disease contrary to the Qi of growth, development, transformation, storage, and conservation of the Four Seasons is called violating Heaven's will, which is inauspicious and constitutes the physician's fault.
Treatment not based on the Four Seasons.
Not basing treatment on the Four Seasons means failing to know that the Qi of each season has its own origin, thereby violating these Qis. Spring generation is based on Winter storage; Summer growth is based on Spring generation; Late Summer transformation is based on Summer growth; Autumn harvest is based on Late Summer transformation; Winter storage is based on Autumn harvest. If Winter Qi does not store, it cannot support Spring generation; if Spring Qi does not generate, it cannot support Summer growth. Failing to understand Heavenly timing means failing to know the Way of storing and nurturing life, making remediation impossible.
Violating Spring Qi causes Shaoyang to fail to generate, leading to internal alteration of Liver Qi. In summer, a cold transformation may occur.
Yang Qi fails to stimulate and emerge, becoming internally stagnant in the Liver, causing Liver Qi to become chaotic and injured. Liver injury leads to Heart Fire losing its source; thus, during Summer, Fire is insufficient, and Cold Water insults it, transforming heat into cold.
Violating Summer Qi causes Taiyang to fail to grow, leading to emptiness in Heart Qi. In autumn, malaria may develop.
Yang Qi fails to flow smoothly and flourish externally, pressing inward on the Heart, dissipating internal warmth, resulting in an empty sensation in the heart. Heart deficiency and internal emptiness lead to various Yang diseases. Heart injury allows Summer-heat to invade; by autumn, Metal Qi converges, trapping Summer-heat internally. Yin desires to enter but Yang rejects it, causing cold; Fire desires to exit but Yin binds it, causing heat. Metal and Fire contend, resulting in alternating chills and fever, i.e., malaria.
Violating Autumn Qi causes Taiyin to fail to receive, leading to scorched and distended Lung Qi. In winter, undigested stool diarrhea (*Sunxie*) may occur.
Lung heat scorches the leaves, causing distension. Lung injury causes Kidney Water to lose its source; thus, during Winter, Kidney deficiency leads to *Sunxie*. *Sunxie* refers to cold diarrhea where water and grain are not separated.
Violating Winter Qi causes Shaoyin to fail to store, leading to Kidney Qi sinking alone. In spring, flaccidity and cold extremities (*Wei Jue*) may occur.
Shaoyin governs storage. If Shaoyin Qi does not hide and sink, but Kidney Qi sinks alone, there is authority without balance, like a cold stove without smoke, leading to diseases such as leakage and deep cold. Kidney injury causes Liver Wood to lose its source. Since the Liver governs sinews, during Spring, sinew diseases manifest as flaccidity. Yang values deep storage; thus, failure to store in Winter leads to Yang deficiency and cold extremities. This demonstrates that the generative command of Spring and Summer cannot be violated by the conserving Qi of Autumn and Winter, and vice versa. Can physicians violate the principle of nourishing Yang in Spring/Summer and Yin in Autumn/Winter?
III. Reiteration of the Law Regarding Failure to Assess Geographic Suitability (One Law, Elaborating Six Articles from *Neijing*)
Treating disease without observing the differing winds, diets, and dwellings of the Five Directions, and applying uniform treatment, results in ineffective medication, which is the physician's error.
Failing to emulate the patterns of Heaven and the principles of Earth brings disaster.
Heavenly timing was discussed above; the cold, warmth, dryness, dampness, rigidity, and softness of Earth differ among the Five Directions. Humans fall ill accordingly. Thus, *Neijing* names the chapter *Yi Fa Fang Yi Lun* (Treatise on Different Methods for Different Regions), showing that sages adapted their methods to the winds of the Five Directions to benefit the people.
People in the East eat fish and prefer salty flavors. Fish causes heat accumulation in the center; salt damages blood. Consequently, their skin is dark and texture loose, and their diseases are carbuncles and ulcers. Treatment is suitable with bi-shi (stone needles), which therefore originated in the East.
Fish induces sores; salt induces thirst. Blood weakness and heat predispose to carbuncles and ulcers.
People in the West live on hills and experience much wind. The soil and water are rigid and strong. They wear coarse mats instead of clothes, eat refined foods, and are fat. External pathogens cannot harm their bodies; their diseases arise internally. Treatment is suitable with toxic drugs (*Du Yao*), which therefore originated in the West.
Rigid soil and water, combined with fatty diets, close the pores and fortify Qi and Blood, preventing external pathogens from causing harm. Diseases arise from excessive emotions (anger, joy, worry, sorrow, fear) and excesses in diet and sexual activity.
The North is high in elevation. Living on hills, exposed to cold wind and ice, people enjoy living outdoors and consuming dairy. Cold in the Zang organs causes fullness diseases. Treatment is suitable with moxibustion, which therefore originated in the North.
Cold water and ice cause diseases arising from Zang cold.
The South is low in elevation. The soil and water are weak, and fog/dew accumulates. People prefer sour flavors and fermented foods, resulting in dense skin texture and red complexion. Their diseases are spasms and bi-syndrome. Treatment is suitable with fine needles (Nine Needles), which therefore originated in the South.
Fermented foods are not fragrant; sour flavor is astringent, leading to dense muscle texture. In places of abundant Yang, the complexion is red. Internal damp-heat causes sinew spasms and vessel bi.
The Center is flat and damp. People eat varied diets and do not labor heavily. Their diseases are often flaccidity, cold extremities, and alternating chills/fever. Treatment is suitable with Daoyin (guiding and pulling) and Anqiao (pressing and kneading), which therefore originated in the Center.
East is sea-level; South is low; West and North are high; Center is flat and damp. Different Earth Qi produces different diseases.
Sages combine all methods for treatment, each finding its appropriateness. Thus, although treatments differ, diseases are cured because the condition is understood and the general principles of treatment are known.
Adapting to the Five Directions ensures appropriateness; only sages can fully comprehend these natures.
Spring Qi moves west; Summer Qi moves north; Autumn Qi moves east; Winter Qi moves south. Thus, Spring Qi starts below, Autumn Qi starts above, Summer Qi starts in the middle, Winter Qi starts at the surface/bia. Spring Qi starts on the left, Autumn Qi starts on the right, Winter Qi starts behind, Summer Qi starts in front. These are the constants of normal seasonal transformation. Therefore, in the highest places, Winter Qi prevails; in the lowest places, Spring Qi prevails. One must carefully observe this.
Earth has heights and depths; Qi has warmth and coolness. High places are cold; low places are hot. Loss of cold/coolness causes distension; loss of warmth/heat causes sores. Purging resolves distension; sweating resolves sores. This is the normal opening and closing of pores, differing only in degree. Qi in the Northwest disperses and contracts; Qi in the Southeast gathers and warms. This is called "same disease, different treatments." Thus, for cold and cool Qi, use cold/cool treatments and water baths; for warm and hot Qi, use warm/hot treatments and strengthen internal retention, aligning with the Qi to achieve balance. For false conditions, reverse this. High areas are governed by Yin Qi; low areas by Yang Qi. Residents of high areas live long; residents of low areas die young.
IV. Reiteration of the Law Regarding Failure to Assess Reversal and Compliance (One Law, Elaborating Two Articles from *Neijing*)
In treating disease, some cases require opposing the trend (Direct Treatment), while others require following the trend (Contrary Treatment). Failing to compare and contrast, responding randomly, is the physician's fault.
Failure to assess reversal and compliance.
Failure to assess whether the disease is treatable or not.
Reversing compliance leads to acting against the norm.
"Reversal" (Ni) means treating heat with cold and cold with heat, opposing the disease. "Compliance" (Cong) means treating cold with cold and heat with heat, following the disease. Compliance is Contrary Treatment. Reversal is Direct Treatment, which is easy to distinguish. Compliance is Contrary Treatment, which is hardest to distinguish. Cold includes True Cold and False Cold; Heat includes True Heat and False Heat. True cold/heat is cured by Direct Treatment. False cold/heat cured by Direct Treatment leads to death. False cold presents as external cold but internal heat, with rapid and forceful pulse, or deep and beating pulse, or aversion to clothing despite cold body, or hot constipation, or irritability/fullness with desire to drink, or foul intestinal discharge. This is clearly extreme heat masquerading as cold, i.e., Yang excess repelling Yin. False heat presents as external heat but internal cold, with faint and weak pulse, or rapid but empty pulse, or floating and large without root, or wiry and hollow/intermittent pulse. Despite intense heat, spirit is quiet; despite delirious speech, voice is weak; or false mania stops when restrained; or mosquito-bite-like spots are pale red and fine; or preferring cold water but drinking little; or red tongue coating but refusing to remove blankets; or frequent urination; or unconstipated stool. This is clearly extreme cold masquerading as heat, i.e., Yin excess repelling Yang. For false cold, clear internal heat; once cleared, floating Yin retreats. For false heat, warm true Yang; once warmed, deficient fire returns to its source. This is the case for Contrary Treatment. When standard formulas (Seven Formulas) fail, use counter-agent addition. E.g., treating cold with heat but encountering cold rejection; add cold to allow entry. Treating heat with cold but encountering heat rejection; add heat to allow entry. Also, taking cold medicine hot uses heat to facilitate cold; taking hot medicine cold uses cold to facilitate heat. These are methods of counter-agent variation, facilitating the trend, making treatment easier, representing minor Contrary Treatment.
V. Reiteration of the Law Regarding Failure to Differentiate Opposing Pulse and Symptoms (One Law, Elaborating Nine Articles from *Neijing*)
Treating disease without differentiating opposing pulses and symptoms, acting ignorantly, is the physician's fault. Unless unavoidable, one must inform the patient clearly and strive for the difficult outcome, in which case nothing is impossible.
Qi deficiency with body heat is called "opposing."
Yang Qi deficiency should not present with body heat, yet it does. Body heat should present with vigorous pulse, yet it is weak. Disease Qi and symptoms do not match, hence "opposing." How can one treat recklessly when opposing?
High food intake but low Qi is called "opposing."
Food enters the Stomach, aiding Stomach Qi, spreading through collaterals, and should be abundant. Now, high intake but low Qi indicates Stomach Qi fails to distribute.
No food intake but high Qi is called "opposing."
Stomach Qi scatters externally, merging with the pulse.
Vigorous pulse with low blood volume is called "opposing." Low pulse with high blood volume is called "opposing."
Meridians transport Qi, collaterals receive Blood. Meridian Qi enters collaterals, collaterals receive Meridian Qi. If signs do not match, it is abnormal.
High food intake but low blood results from blood loss, with dampness settling below.
Blood loss causes blood deficiency; blood deficiency causes Qi excess. Excess Qi stagnates internally, forcing fluids into the Lower Jiao, hence "dampness settles below."
Low food intake but high Qi indicates pathogen in Stomach and Lung.
Stomach Qi is insufficient; Lung Qi flows down into the Stomach, so pathogen is in Stomach. However, Lung Qi entering Stomach means Lung Qi loses self-guarding. Without self-guarding, pathogen follows. Hence, pathogen in Stomach and Lung.
Small pulse with high blood volume indicates heat in beverages.
Fluid retention in Spleen/Stomach causes Spleen Qi overflow; overflow causes internal heat.
Large pulse with low blood volume indicates Wind Qi in Lung, preventing fluid intake.
Excessive Wind Qi prevents fluids from entering vessels.
Full form, small pulse, shortness of breath indicating danger. Thin form, large pulse, excessive Qi in chest indicating death.
Considering this article, the previous four are critical conditions. Small pulse with short Qi is dangerous; large pulse with excessive Qi is fatal. This aligns with the deduction of damaged and excessive pulses.
VI. Reiteration of the Law Regarding Failure to Observe Four Ease/Four Difficulty Signs (One Law, Elaborating Two Articles from *Neijing*)
Combining observation of color, palpation of pulse, and examination of symptoms makes prognosis as clear as looking at one's palm. Mediocre physicians fail to distinguish ease and difficulty, even claiming ease where none exists, which is the physician's fault.
In treating disease, observe form, Qi, color, luster, pulse vigor/withered state, and disease novelty/chronicity, ensuring treatment is timely. If form and Qi correspond, it is treatable; if color/luster is bright and floating, it is easily curable; if pulse conforms to Four Seasons, it is treatable; if pulse is weak and slippery, indicating Stomach Qi, it is easily treated.
Qi abundance matching form abundance, Qi deficiency matching form deficiency, indicates correspondence, hence treatable. Bright color/luster indicates harmonious Blood and Qi, hence easily curable. Spring wiry, Summer hook, Autumn floating, Winter sunken pulses conform to seasons, hence treatable. Weak and slippery pulse indicates moderate Stomach Qi, neither excessive nor deficient, hence easily treated.
Form and Qi mismatch indicates difficult treatment; dull, dry, lusterless color indicates difficult cure; solid and hard pulse indicates worsening; pulse reversing Four Seasons indicates untreatable. Must examine the four difficulties and inform clearly.
Mismatch of form and Qi, dull/dry color, solid/hard pulse lacking Stomach Qi, and pulse reversing Four Seasons are difficulties for skilled physicians, requiring clear communication. Mediocre physicians consider these easy and fail to examine them.
VII. Reiteration of the Law Regarding Failure to Assess Novelty vs. Chronicity (One Law, Elaborating Six Articles from *Neijing*)
Treating disease without distinguishing new disease/excess pathogen from chronic disease/deficient righteous Qi, leading to disorder in urgency and sequence, resulting in reinforcing excess and depleting deficiency, is the physician's fault.
Small pulse with unchanged complexion indicates new disease.
Qi is depleted but Spirit remains strong.
Unchanged pulse with changed complexion indicates chronic disease.
Spirit persists, but pathogen overwhelms righteous Qi.
Changed pulse and changed five colors indicate chronic disease.
Both Spirit and Qi are depleted.
Unchanged pulse and unchanged five colors indicate new disease.
Both Spirit and Qi are strong. New diseases require urgent treatment; chronic diseases require slow regulation.
If Zang organs are exhausted, complexion will be dull; dullness indicates death.
Color is the flag of Spirit; Zang organs are the residence of Spirit. When Spirit departs, Zang organs fail; when Zang organs fail, color appears dull and evil.
Thus, prolonged disease undergoes transmission and transformation; if Upper and Lower do not connect, even a good physician cannot act.
For deep and prolonged diseases, transformations transmit; if Upper and Lower Qi do not communicate, even excellent methods are useless.
VIII. Reiteration of the Law Regarding Failure to Prioritize Annual Qi (One Law, Elaborating Four Articles from *Neijing*)
Treating disease without understanding the prosperity/decline of Annual Qi and the deficiency/excess of Human Qi, thereby releasing pathogens to attack righteousness and reinforcing excess/depleting deficiency, is the physician's fault.
Not knowing the annual addition, Qi prosperity/decline, and origins of deficiency/excess disqualifies one from being a practitioner.
Ignorance of Annual Movement prosperity/decline leads to ignorance of Human Qi deficiency/excess. Missing timing and reversing signs, failing to distinguish Five Treatments, allows internal pathogens to arise, which the practitioner cannot control.
Not knowing the arrival/non-arrival of Qi, missing timing and reversing signs, leads to indistinguishable Five Movements' prosperity/decline. If internal pathogens arise and affect humans, even practitioners cannot prevent it, due to ignorance of temporal Qi.
Not combining with Four Seasons and Five Elements, adding mutual overcoming, releasing pathogens to attack righteousness, cuts off long life.
Ignorance of pathogen/righteous Qi deficiency/excess leads to reckless attacks, depriving true Yuan Qi, killing people secretly. Thus, it is strictly forbidden.
First prioritize Annual Qi; do not violate Heavenly Harmony. Do not reinforce excess or deplete deficiency, causing premature death. Do not introduce pathogens or lose righteousness, cutting off long life.
*Neijing* earnestly warns; learners must seek teachers to clarify. Each year has Six Qi, governing policies of facing south or north. First know the location of these Six Qi; human pulses respond at Cun and Chi positions.
Wherever Taiyin is, pulse is sunken; wherever Shaoyin is, pulse is hook; wherever Jueyin is, pulse is wiry; wherever Taiyang is, pulse is large and long; wherever Yangming is, pulse is short and choppy; wherever Shaoyang is, pulse is large and floating. These six pulses constitute Heavenly Harmony; those who do not recognize them call them disease pulses. Attacking cold to induce heat, pulse remains unchanged while heat disease arises. Restricting heat to induce cold, pulse remains same while cold disease arises. Seeking comfort, how is this possible? Premature death usually stems from here: not assessing deficiency/excess, using only attacks, reinforcing excess/depleting deficiency, introducing pathogens, losing righteousness, causing premature death and cutting off long life.
In years of Northern Administration, if Shaoyin is in the Fountain (Lower Jiao), Cun Kou pulse does not respond; if Jueyin is in the Fountain, Right does not respond; if Taiyin is in the Fountain, Left does not respond. In years of Southern Administration, if Shaoyin is in the Sky (Upper Jiao), Cun Kou pulse does not respond; if Jueyin is in the Sky, Right does not respond; if Taiyin is in the Sky, Left does not respond. For all non-responsive cases, reversing the diagnosis yields response. In years of Northern Administration, if Three Yin are below, Cun does not respond; Three Yin