雷真君曰∶春夏秋冬，各有其令，得其时则无病，失其时则病生，《内经》亦详言之矣。而余更取
而言之者，劝人宜先时加谨，不可后时以恃药也。别有导引法，欲传世久矣，知天师已先有之，然法未尝
不佳，可并行不悖也。法开后。
先春养阳法 每日闭目冥心而坐，心注定肝中，咽津七口，送下丹田，起立，双手自抱两胁，微摇
者三，如打恭状，起立俟气定，再坐如前法，咽津七口，送下丹田，永无风症之侵。一月行六次可也。多
多更妙。
先夏养阴法 每日闭目冥心而坐，心中注定于心，咽津十四口，送下心中，永无暑气之侵。
先秋养阴法 每日闭目冥心而坐，心注肺中，咽津送下丹田者十二口，以双手攀足心者三次，候气
定，再如前咽津送下丹田者七口而后止，永无燥热之病。
先冬养阳法 每日五更坐起，心中注定两肾，口中候有津水，送下丹田者三口，不必漱津，以
手擦足心；火热而后已，再送津三口至丹田，再睡，永无伤寒之症。而长生之法。亦在其中矣。长夏不必更
有方法。
张真君曰∶妙方也。惜人不肯行耳，行则必能却疾。
雷真君曰∶有病必须察色，察色必须观面，而各有部位。
不可不知。面之上两眉心，候肺也。如色红则火，色青则风，色黄则湿，色黑则痛，色白则寒
也。两眼之中为明堂，乃心之部位。明堂之下，在鼻之中，乃肝之部位。肝位之两傍以候胆
也。鼻之尖上以候脾。鼻尖两傍以候胃。两颧之上以候肾。肾位之上以候大肠。肝胆位下，鼻之两
傍，以候小肠。肺位之上为额，以候咽喉。额之上以候头面。心位之傍，以候膻中。鼻之下人中为
承浆，以候膀胱。三焦无部位，上焦寄于肺，中焦寄于肝，下焦寄于膀胱。其余各部位，俱照《灵
枢》无差错也。五色之见，各出于本部，可照五色以断病。一如肺经法断之，无不神验。但其中有生
有克。如青者而有黄色，则木克土矣；红者而有黑色，则水克火矣；黄者而有红色，则火生土矣；黑者
而有白色，则金生水矣。克者死，生者生也。治之法，克者救其生，生者制其克，否则病不能
即瘥。然其中有从内出外，有从外入内。从内出外者，病欲解而不欲藏；从外入内者，病欲深而不欲
散。欲解者病轻，欲深者病重也。治之法，解者助其正，深者逐其邪，否则病不能遽衰。男女同看部
位，无有分别，《灵枢》误言也。但内外何以别之？色之沉而浊者为内，色之浮而泽者为外也。五
色既见于部位。必细察其浮沉，以知其病之钱深焉；细审其枯润，以观其病之生死焉；细辨其聚散，以
知其病之远近焉；细观其上下，而知其病之脏腑焉。其间之更妙者，在察五色之有神无神而已。色暗
而神存，虽重病亦生；色明而神夺，虽无病亦死。然有神无神，从何辨之？辨之于色之黄明。倘
色黄而有光彩，隐于皮毛之内，虽五色之分见，又何患乎。此观神之法，又不可不知之也。
雷真君说：春、夏、秋、冬四季，各有其时令特点，顺应时令则无病，违背时令则疾病产生，《黄帝内经》对此已有详细论述。而我再次加以阐述，是劝诫人们应当在时节到来之前就谨慎调养，不可等到生病后才依赖药物。另有导引法（一种通过肢体运动和呼吸调节来强身健体的方法），我想将其流传于世很久了，知道天师（指张道陵）此前已有相关记载，但此法并未尝不好，可以与前法并行不悖。具体方法如下。
先春养阳法：每天闭目静心端坐，将心神专注于肝脏中，吞咽津液七口，送入下丹田（腹部脐下三寸处），起身站立，双手环抱两胁部，轻微摇晃三次，如同作揖打恭的姿势，起身等待气息平稳，再如前法坐下，吞咽津液七口，送入下丹田，这样永远不会有风邪侵袭之症。一个月练习六次即可，多多益善。
先夏养阴法：每天闭目静心端坐，将心神专注于心脏中，吞咽津液十四口，送入心中，这样永远不会有暑热之气侵袭。
先秋养阴法：每天闭目静心端坐，将心神专注于肺脏中，吞咽津液并送入下丹田十二口，用双手攀抓足心三次，等待气息平稳，再如前法吞咽津液并送入下丹田七口后停止，这样永远不会有燥热之病。
先冬养阳法：每天五更时分（凌晨3-5点）坐起，将心神专注于双肾，口中等待有津液产生，送入下丹田三口，不必漱口，用手摩擦足心，直到发热为止，再送津液三口至丹田，然后继续睡觉，这样永远不会有伤寒之症。而长生的方法，也包含在其中了。长夏季节不需要另外制定方法。
张真君说：真是妙方啊。可惜人们不肯实行罢了，如果实行就一定能祛除疾病。
雷真君说：有病必须观察气色，观察气色必须看面部，而且面部各部位对应不同的脏腑，这是不可不知道的。面部的上两眉心之间，候察肺脏。如果颜色发红则是火证，发青则是风证，发黄则是湿证，发黑则是痛证，发白则是寒证。两眼中间为明堂，是心脏的部位。明堂之下，在鼻子中间，是肝脏的部位。肝位两侧用来候察胆腑。鼻尖上方用来候察脾脏。鼻尖两侧用来候察胃腑。两颧骨上方用来候察肾脏。肾位上方用来候察大肠。肝胆位下方，鼻子两侧，用来候察小肠。肺位上方为额头，用来候察咽喉。额头之上用来候察头面。心位旁边，用来候察膻中（胸部正中穴）。鼻子下方人中沟为承浆（下巴中央凹陷处），用来候察膀胱。三焦没有固定部位，上焦寄附于肺，中焦寄附于肝，下焦寄附于膀胱。其余各部位，都依照《灵枢》所述，没有差错。五色显现，各自出现在对应的本部，可以根据五色来判断疾病。完全按照肺经的方法来判断，无不神验。但是其中有相生相克的关系。比如青色中带有黄色，则是木克土；红色中带有黑色，则是水克火；黄色中带有红色，则是火生土；黑色中带有白色，则是金生水。被克的预后不良（死），相生的预后良好（生）。治疗的方法，对于被克的要救助其生机，对于相生的要制约其过亢，否则疾病不能立即痊愈。然而其中有从内部发出外部的，有从外部侵入内部的。从内部发出外部的，是病欲解除而不想内藏；从外部侵入内部的，是病欲深入而不想发散。欲解的病情轻，欲深的病情重。治疗的方法，对于欲解的要扶助正气，对于欲深的要驱逐邪气，否则疾病不能迅速衰退。男女观察的部位相同，没有分别，《灵枢》说是错误的。那么如何区分内外呢？颜色沉滞浑浊的是内病，颜色浮露润泽的是外病。五色既然见于相应部位，必须仔细察辨其浮沉，以知道病的深浅；仔细审辨其枯润，以观察病的生死预后；仔细辨别其聚散，以知道病的远近；仔细观察其上下，以知道病的所属脏腑。其中更奥妙的地方，在于察辨五色是否有神。颜色暗淡但神气尚存，即使是重病也能生存；颜色明亮但神气已夺，即使看似无病也会死亡。然而有神无神，从哪里辨别呢？从颜色的黄明之处辨别。如果颜色黄而有光彩，隐于皮毛之内，虽然五色之分见，又有什么可担忧的呢。这是观神的方法，也是不可不知道的。
Lei Zhenjun said: Spring, summer, autumn, and winter each have their respective seasonal commands. Adhering to the season results in no illness, while deviating from it leads to disease. The *Huangdi Neijing* (Yellow Emperor's Inner Canon) has elaborated on this in detail. I reiterate these points to advise people to be cautious before the season arrives, rather than relying on medicine only after falling ill. There is also a Dao Yin method (a traditional Chinese exercise combining movement and breathing for health preservation), which I have long wished to pass down. Knowing that the Heavenly Master (referring to Zhang Daoling) had previously recorded similar methods, yet this method is not inferior and can coexist without contradiction. The methods are as follows.
**Nourishing Yang Before Spring**: Every day, sit with eyes closed and mind centered, focusing the heart spirit into the Liver. Swallow saliva seven times, sending it down to the Lower Dantian (the area three inches below the umbilicus). Stand up, embrace both hypochondriac regions with both hands, and sway gently three times, resembling a bowing gesture. Wait until the Qi settles, then sit again as before, swallow saliva seven times, and send it to the Lower Dantian. This ensures one will never be invaded by Wind pathogenic factors. Practicing six times a month is sufficient; more is better.
**Nourishing Yin Before Summer**: Every day, sit with eyes closed and mind centered, focusing the heart spirit into the Heart. Swallow saliva fourteen times, sending it to the center of the Heart. This ensures one will never be invaded by Summerheat pathogenic factors.
**Nourishing Yin Before Autumn**: Every day, sit with eyes closed and mind centered, focusing the heart spirit into the Lungs. Swallow saliva twelve times, sending it to the Lower Dantian. Grasp the soles of the feet three times with both hands. Wait until the Qi settles, then swallow saliva seven times and send it to the Lower Dantian before stopping. This ensures one will never suffer from Dryness-Heat diseases.
**Nourishing Yang Before Winter**: Wake up at the Wugeng period (early morning, 3–5 AM), focus the heart spirit into both Kidneys. When saliva accumulates in the mouth, send three swallows to the Lower Dantian. Do not rinse the mouth. Rub the soles of the feet with your hands until they feel hot. Send another three swallows of saliva to the Lower Dantian, then go back to sleep. This ensures one will never suffer from Cold Damage (Shanghan) symptoms. Methods for longevity are included within this practice. No specific method is needed for the Late Summer period.
Zhang Zhenjun said: These are excellent prescriptions. It is a pity that people are unwilling to practice them. If practiced, they will surely dispel disease.
Lei Zhenjun said: When there is illness, one must observe the complexion. Observing the complexion requires examining the face, where different areas correspond to different organs. This is essential knowledge.
The area between the two eyebrows at the top of the face corresponds to the Lungs. Red color indicates Fire, green/blue indicates Wind, yellow indicates Dampness, black indicates Pain, and white indicates Cold. The space between the two eyes is called Mingtang (Bright Hall), corresponding to the Heart. Below Mingtang, in the center of the nose, corresponds to the Liver. The areas flanking the Liver position correspond to the Gallbladder. The tip of the nose corresponds to the Spleen. The areas flanking the nasal tip correspond to the Stomach. The area above the cheekbones corresponds to the Kidneys. Above the Kidney position corresponds to the Large Intestine. Below the Liver and Gallbladder positions, on both sides of the nose, corresponds to the Small Intestine. Above the Lung position is the forehead, corresponding to the throat. Above the forehead corresponds to the head and face. Beside the Heart position corresponds to Danzhong (Chest Center). The point below the nose, known as Chengjiang (Chin Center), corresponds to the Bladder. Sanjiao (Triple Burner) has no fixed location; its Upper Jiao resides with the Lungs, Middle Jiao with the Liver, and Lower Jiao with the Bladder. All other locations follow the descriptions in the *Lingshu* (Spiritual Pivot) without error. The five colors appear in their respective sectors; diseases can be diagnosed based on these colors. Following the method of the Lung Meridian yields accurate results. However, there are generating and overcoming relationships among them. For instance, if green appears with yellow, Wood overcomes Earth; if red appears with black, Water overcomes Fire; if yellow appears with red, Fire generates Earth; if black appears with white, Metal generates Water. Overcoming indicates a poor prognosis (death), while generating indicates a favorable prognosis (life). The treatment principle for overcoming is to rescue the life force, and for generating is to restrain the excess; otherwise, the disease will not heal quickly.
Furthermore, diseases may manifest moving from interior to exterior or from exterior to interior. Moving from interior to exterior means the disease is resolving but reluctant to stay hidden; moving from exterior to interior means the disease is deepening but reluctant to disperse. Resolving indicates mild disease, while deepening indicates severe disease. The treatment for resolving is to support the Healthy Qi (Zheng Qi), and for deepening is to expel the Pathogenic Factors (Xie Qi); otherwise, the disease will not subside rapidly. The observation sites are the same for men and women; the claim in the *Lingshu* that they differ is incorrect. How then to distinguish interior from exterior? A sinking and turbid complexion indicates interior disease, while a floating and lustrous complexion indicates exterior disease. Since the five colors appear in specific sectors, one must carefully observe their floating or sinking to determine the depth of the disease; their withered or moist appearance to judge survival or death; their gathering or dispersal to know the proximity of the disease; and their vertical position to identify the affected Zang-Fu organs. The most subtle aspect lies in observing whether the five colors possess Shen (Spirit). A dark complexion with preserved Shen indicates life even in severe illness; a bright complexion with lost Shen indicates death even if seemingly healthy. How to distinguish Shen? Observe the brightness of the yellow hue. If the color is yellow with luster, hidden within the skin and hair follicles, one need not worry about the manifestation of the five colors. This method of observing Shen is also indispensable.