（素问阴阳应象大论）
故邪风之至，疾如风雨。（邪风中人，疾速如此。）故善治者治皮毛，（皮毛尚浅，用力少而成功易也。）其次治肌肤，
（深于皮毛矣。）其次治筋脉，（深于肌肤矣。）其次治六腑，（深于筋脉矣。）其次治五脏。治五脏者，半死半生也。（深
于六腑矣。邪愈深则治愈难，邪及五脏而后治之，必难为力，故曰上工救其萌芽，下工救其已成。救其已成者，用力多
而成功少，吉凶相半矣。缪刺论曰∶邪之客于形也，必先舍于皮毛，留而不去，入舍于经脉，内连五脏，散于肠胃，阴
阳相感，五脏乃伤。亦言邪自皮毛而至腑脏，与此义同。）故天之邪气，感则害人五脏；水谷之寒热，感则害于六腑；（天
之邪气，即风寒暑湿火燥，受于无形者也。喉主天气而通于脏，故感则害人五脏。水谷之寒热，即谷食之气味，受于有
形者也。咽主地气而通于腑，故感则害于六腑。）地之湿气，感则害皮肉筋脉。（人之应土者肉也，湿胜则营卫不行，故
感则害于皮肉筋脉。）故善用针者，从阴引阳，从阳引阴，以右治左，以左治右，以我知彼，以表知里，以观过与不及之
理，见微则过，用之不殆。（善用针者，必察阴阳。阴阳之义，不止一端，如表里也，气血也，经络也，脏腑也，上下左
右有分也，时日衰王有辨也。从阴引阳者，病在阳而治其阴也。从阳引阴者，病在阴而治其阳也。以右治左、以左治右
者，缪刺之法也。以我知彼者，推己及人也。以表知里者，有无相求也。能因此以观过与不及之理，则几微可见，过失
可则，用之可不殆矣。则，度也。）善诊者，察色按脉，先别阴阳；（此下皆言诊法也。诊之一字，所该者广，如下文审
清浊，知部分，视喘息，听声音，观权衡规矩，总皆诊法，非独指诊脉为言也，然无非欲辨阴阳耳。前节言针治之阴阳，
此言脉色之阴阳，皆医家之最要者，故曰先别阴阳，以见其不可缓也。义详脉色类诸篇。）审清浊，而知部分；（色者神
之华，故可望颜察色、审清浊而知部分，如五色篇所言者是也。又仲景金匮要略曰∶病患有气色见于面部。鼻头色青，
腹中痛苦冷者死；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。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。亦此之谓。）视喘息，听音声，而知所苦；（病苦于中，声发于外，故
可视喘息、听音声而知其苦也。如阴阳应象大论曰∶肝在音为角，声为呼；心在音为征，声为笑；脾在音为宫，声为歌；
肺在音为商，声为哭；肾在音为羽，声为呻。此五脏之音声也。声有不和，必有所病矣。仲景曰∶病患语声寂然、喜惊
呼者，骨节间病。语声喑喑然不彻者，心隔间病。语声啾啾然细而长者，头中病。又曰∶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。又曰∶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。又曰∶设令病患向壁卧，闻师到，不惊起而 视，若三言三止，脉之咽
唾者，此诈病也。设令脉自和处，但言此病大重，须服吐下药，及针灸数十百处，当自愈。师持脉，病患欠者，无病也。
脉之呻者，痛也。言迟者，风也。摇头言者，里痛也。行迟者，表强也。坐而伏者，短气也。坐而下一脚者，腰痛也。
里实护腹如怀卵者，心痛也。又曰∶人病恐怖者其脉何状？师曰∶脉形如循丝累累然，其面白脱色也。又曰∶人愧者其
脉何类？师曰∶脉浮而面色乍白乍赤也。此皆疾病之声色，总之声由气发，气充则声壮，气衰则声怯。故华元化曰∶阳
候多语，阴证无声；多语者易济，无声者难荣。然则音声不惟知所苦，而且可知死生矣。）观权衡规矩，而知病所主；（权
衡规矩，义详脉色类九，但彼以脉言也。然此四者，所包者多，不独在脉。盖权言其重，衡言其轻，规言其圆，矩言其
方，能明方圆轻重之理，则知变通之道矣。）按尺寸，观浮沉滑涩，而知病所生以治；（义详脉色类诸篇。）无过以诊，则
不失矣。（此诊字应前善诊之诊至此。过，失也。言无失以前诸法，则治亦可以无失矣。）故曰∶病之始起也，可刺而已；
其盛，可待衰而已。（此下皆言治法也。凡病之始起者，邪必在经络，故可刺之而已。及其既盛，则必待其盛势衰退而后
已。已者，止针止药之谓，即五常政大论所谓十去其八、十去其九之意。）故因其轻而扬之，因其重而减之，因其衰而彰
之。（轻者浮于表，故宜扬之。扬者，散也。重者实于内，故宜减之。减者，泻也。衰者气血虚，故宜彰之。彰者，补之
益之而使气血复彰也。于此三者，而表里虚实之治尽之矣。）形不足者，温之以气；精不足者，补之以味。（此正言彰之
之法，而在于药食之气味也。以形精言，则形为阳，精为阴。以气味言，则气为阳，味为阴。阳者卫外而为固也，阴者
藏精而起亟也。故形不足者，阳之衰也，非气不足以达表而温之。精不足者，阴之衰也，非味不足以实中而补之。阳性
暖，故曰温。阴性静，故曰补。愚按∶本论有云味归形，形食味，气归精，精食气，而此曰形不足者温之以气，精不足
者补之以味，义似相反；不知形以精而成，精以气而化，气以味而生，味以气而行。故以阴阳言，则形与气皆阳也，故
可以温；味与精皆阴也，故可以补。以清浊言，则味与形皆浊也，故味归形；气与精皆清也，故气归精。然则气不能外
乎味，味亦不能外乎气，虽气味有阴阳清浊之分，而实则相须为用者也。）其高者，因而越之；（越，发扬也。谓升散之，
吐涌之，可以治其上之表里也。）其下者，引而竭之；（竭，祛除也。谓涤荡之，疏利之，可以治其下之前后也。）中满者，
泻之于内；（中满二字，最宜详察，即痞满大实坚之谓，故当泻之于内。若外见浮肿而胀不在内者，非中满也，妄行攻泻，
必至为害。此节之要，最在一中字。）其有邪者，渍形以为汗；（邪在肌表，故当渍形以为汗。渍，浸也，言令其汗出如
渍也。如许胤宗用黄 防风汤数十斛置于床下以蒸汗，张苗烧地加桃叶于上以蒸汗，或用药煎汤浴洗之，皆渍形之法也。
渍，资四切。）其在皮者，汗而发之；（前言有邪者，兼经络而言，言其深也。此言在皮者，言其浅也。均为表证，故皆
宜汗。）其 悍者，按而收之；（ ，急也。悍，猛利也。按，察也。此兼表里而言，凡邪气之急利者，按得其伏，则可
收而制之矣。 ，飘、票二音。悍音汗。）其实者，散而泻之。（阳实者宜散之。阴实者宜泻之。）审其阴阳，以别柔刚，
（形证有柔刚，脉色有柔刚，气味尤有柔刚。柔者属阴，刚者属阳。知柔刚之化者，知阴阳之妙用矣，故必审而别之。）
阳病治阴，阴病治阳，（阳胜者阴必病，阴胜者阳必病。如至真要大论曰∶诸寒之而热者取之阴，热之而寒者取之阳。启
玄子曰∶壮水之主，以制阳光；益火之源，以消阴翳。皆阳病治阴，阴病治阳之道也。亦上文从阴引阳、从阳引阴之义。）
定其血气，各守其乡，（病之或在血分，或在气分，当各察其处而不可乱也。）血实宜决之，（决，谓泄去其血，如决水之
义。）气虚宜HT 引之。（HT ，甲乙经作掣，挽也。气虚者，无气之渐，无气则死矣，故当挽回其气而引之使复也。如
上气虚者升而举之，下气虚者纳而归之，中气虚者温而补之，是皆掣引之义。）
（《素问·阴阳应象大论》）
所以邪风侵入人体，速度像风雨一样迅猛。（邪风侵袭人体，迅速达到这种程度。）因此，善于治疗的人，在病邪尚在皮毛时就进行治疗，（皮毛部位尚浅，用力少而容易见效。）其次是在肌肤层面治疗，（比皮毛更深一层。）其次是在筋脉层面治疗，（比肌肤更深一层。）其次是治疗六腑，（比筋脉更深一层。）最后是治疗五脏。治疗五脏的病证，患者往往一半死亡、一半存活。（因为病邪已深入六腑。邪气越深，治愈越难；邪气侵犯到五脏后才进行治疗，必然难以奏效，所以说上工在病邪萌芽阶段就进行救治，下工则在病已成时救治。在病已成时救治，费力多而成功少，吉凶各半。《缪刺论》说：邪气客居形体，必定先停留在皮毛，停留不去，便进入经脉，内连五脏，散布于肠胃，阴阳相互感应，导致五脏受伤。这也是说邪气从皮毛传至腑脏，与此处的意义相同。）
所以，天的邪气，感受后就会伤害五脏；水谷的寒热之气，感受后就会伤害六腑；（天的邪气，即风、寒、暑、湿、火、燥六种外感邪气，是从无形之中受入的。喉部主管天气并与五脏相通，所以感受天邪会伤害五脏。水谷的寒热，即饮食的气味，是从有形之物受入的。咽部主管地气并与六腑相通，所以感受水谷之邪会伤害六腑。）地的湿气，感受后就会伤害皮肉筋脉。（人对应土的是肌肉，湿气胜则营卫运行不畅，所以感受地湿会伤害皮肉筋脉。）
所以，善于使用针法的人，能从阴引阳，从阳引阴，以右治左，以左治右，由己推人，由表知里，观察过与不及的道理，见到细微之处就能发现过失，运用这种方法就不会有危险。（善于用针的人，必须考察阴阳。阴阳的含义，不止一端，如表里、气血、经络、脏腑、上下左右都有区分，时日盛衰也有辨别。从阴引阳，是指病在阳分而治疗其阴分。从阳引阴，是指病在阴分而治疗其阳分。以右治左、以左治右，是缪刺的方法。由己推人，是推己及人。由表知里，是通过外在表现探求内在病变。能据此观察过与不及的道理，则细微之处可见，过失可度，运用起来就不会有危险。度，指衡量、判断。）
善于诊察的人，通过观察面色和切按脉搏，首先辨别阴阳；（以下都是讲诊法。诊这个字，涵盖的内容很广，如下文审察色泽清浊、知晓病位、视喘息、听声音、观察权衡规矩，总括起来都是诊法，不仅仅指诊脉，但无非是为了辨别阴阳罢了。前节讲的是针刺治疗的阴阳，这里讲的是脉色之阴阳，都是医家最重要的内容，所以说首先要辨别阴阳，以显示其不可迟缓。义理详见脉色类诸篇。）审察色泽的清浊，从而知道病位所在；（色泽是神气的华彩，所以可以通过观察面部色泽、审察清浊来知道病位，如《五色篇》所说的就是如此。另外张仲景《金匮要略》说：病患的气色见于面部。鼻头色青，腹中痛且冷者为死证；鼻头色微黑者，有水气；色黄者，胸上有寒；色白者，亡血。如果微赤且非正常时令则为死证。又青色主痛，黑色主劳损，赤色主风，黄色主大便困难，色泽鲜明者有留饮。也是这个意思。）视察喘息，听声音，从而知道病人的痛苦所在；（病痛在中焦，声音发于外部，所以可以通过视喘息、听声音来知道其痛苦。如《阴阳应象大论》说：肝在音为角，声为呼；心在音为徵，声为笑；脾在音为宫，声为歌；肺在音为商，声为哭；肾在音为羽，声为呻。这是五脏的声音。声音不和，必定有病。张仲景说：病人说话声音寂静、喜欢惊呼的，是骨节间有病。说话声音喑哑不通畅的，是心膈间有病。说话声音细小而长的，是头部有病。又说：呼吸时耸肩的，心中坚满；呼吸时牵引胸中上气的，是咳嗽；张口短气的，是肺痿吐沫。又说：吸气轻微急促的，病在中焦实证，当下之即愈，虚证则难治。在上焦的吸气短促，在下焦的吸气深远，这些都难治。呼吸时身体动摇振颤的，属不治之症。又说：假如病人面向墙壁躺着，听到医生到来，不惊起而视，若三言三止，摸脉时吞咽唾液的，这是诈病。假如脉象平和，只是说此病很重，需要服用吐下药，以及针灸数十百处，应当自愈。医生切脉，病人打哈欠的，无病。切脉时呻吟的，是疼痛。说话迟缓的，是有风邪。摇头说话的，是里有痛。行走迟缓的，是表强。坐而伏身的，是短气。坐而伸下一脚的，是腰痛。里有实邪护住腹部如怀抱鸡蛋状的，是心痛。又说：人患恐惧病时脉象如何？医生说：脉形如循丝累累然，面色苍白脱色。又说：人羞愧时脉象如何？医生说：脉浮而面色乍白乍赤。这些都是疾病的声音和神色，总之声音由气发出，气充则声壮，气衰则声怯。所以华元化说：阳证多语，阴证无声；多语的容易救治，无声的难以康复。那么声音不仅可知痛苦，而且可知生死。）观察权衡规矩，从而知道疾病的主攻方向；（权衡规矩的含义详见脉色类第九篇，那里是以脉象而言。但这四者所包涵的内容很多，不仅仅在于脉象。盖“权”指重，“衡”指轻，“规”指圆，“矩”指方，能明白方圆轻重的道理，就知道变通之道了。）按寸口尺泽，观察脉象的浮沉滑涩，从而知道疾病的产生原因并进行治疗；（义理详见脉色类诸篇。）不违背诊法，就不会有失误了。（这里的“诊”字呼应前面的“善诊”。过，指失误。意思是如果不违背前面所述的诸种诊法，治疗也可以没有失误了。）
所以说：疾病刚开始发生时，可以用针刺治疗即可；当病势正盛时，可以等待其衰退后再治疗。（以下都是讲治法。凡是疾病初起的，邪气必定在经络，所以可以用针刺治疗。等到病势既盛，则必须等待其盛势衰退后再停止治疗。已，指针刺或用药停止，即《五常政大论》所谓去其八、去其九的意思。）
所以，因邪气轻扬而用发散的方法，因邪气沉重而用削减的方法，因正气衰弱而用彰明（补益）的方法。（轻者浮于体表，所以适宜发散。扬，指散。重者实于体内，所以适宜削减。减，指泻。衰者气血虚弱，所以适宜彰明。彰，指补益使其气血恢复彰显。在这三者中，表里虚实的治法就包含尽了。）
形体不足的，用气来温养；精气不足的，用味来滋补。（这正是阐述“彰之”的方法，在于药物和食物的气味。以形精而言，形属阳，精属阴。以气味而言，气属阳，味属阴。阳气护卫外表而固密，阴气藏精而起急。所以形体不足，是阳气衰败，不用气不足以达表而温养。精气不足，是阴气衰败，不用味不足以实中而滋补。阳性暖，所以叫温。阴性静，所以叫补。我按：本论中有说“味归形，形食味，气归精，精食气”，而这里说“形不足者温之以气，精不足者补之以味”，义理似乎相反；不知道形由精而成，精由气而化，气由味而生，味由气而行。所以从阴阳而言，形与气皆属阳，所以可以温；味与精皆属阴，所以可以补。从清浊而言，味与形皆属浊，所以味归形；气与精皆属清，所以气归精。然而气不能脱离味，味也不能脱离气，虽然气味有阴阳清浊之分，但实际上是相辅相成的。）
病位在高处的，因而用涌吐的方法；（越，发扬。指升散、吐涌，可以治疗上部的表里病证。）病位在低处的，用引导排泄的方法；（竭，祛除。指涤荡、疏利，可以治疗下部的二便病证。）中部胀满的，从内部泻下；（“中满”二字，最需详察，即痞满大实坚的意思，所以应当从内部泻下。如果外表浮肿而胀不在内部的，不是中满，妄行攻泻，必致危害。这一节的要点，全在一个“中”字。）有邪气的，浸渍形体以取汗；（邪在肌表，所以应当浸渍形体以取汗。渍，浸也，意为令其出汗如同浸泡一般。如许胤宗用黄芪防风汤数十斛置于床下蒸汗，张苗烧地加桃叶在上面蒸汗，或者用药煎汤浴洗，都是渍形的方法。渍，读音同“资”，四声。）邪气在皮肤的，用发汗的方法发散；（前文说的“有邪者”，兼及经络而言，指病位较深。这里说的“在皮者”，指病位较浅。均为表证，所以都适宜发汗。）邪气急悍的，按压并收敛它；（急，急迫。悍，猛利。按，察也。这兼及表里而言，凡邪气急利的，按压得其潜伏，则可以收而制之矣。急，飘、票二音。悍，音汗。）邪气实的，用消散和泻下的方法。（阳实者宜散之。阴实者宜泻之。）审察其阴阳，以区别柔刚，（形证有柔刚，脉色有柔刚，气味尤有柔刚。柔者属阴，刚者属阳。懂得柔刚变化的，就懂得阴阳的妙用了，所以必须审察并区别它们。）阳病治阴，阴病治阳，（阳胜则阴必病，阴胜则阳必病。如《至真要大论》说：诸寒之而热者取之阴，热之而寒者取之阳。启玄子说：壮水之主，以制阳光；益火之源，以消阴翳。这都是阳病治阴、阴病治阳的道理。也就是上文从阴引阳、从阳引阴的意义。）确定其血气，各自守其部位，（病或在血分，或在气分，应当各自察知其处而不可混乱。）血实宜决泄之，（决，谓泄去其血，如决水的意义。）气虚宜提引之。（提引，《甲乙经》作掣，挽也。气虚者，是无气的渐象，无气则死矣，所以应当挽回其气并提引使其恢复。如上气虚者升而举之，下气虚者纳而归之，中气虚者温而补之，这些都是提引的意义。）
(Su Wen: Yin Yang Ying Xiang Da Lun)
Therefore, when pathogenic wind arrives, it is as swift as wind and rain. (When pathogenic wind invades the human body, it is rapid to this extent.) Thus, a skilled healer treats at the level of the skin and hair, (The skin and hair are superficial; less effort is required and success is easily achieved.) next at the level of muscles and skin, (Deeper than the skin and hair.) next at the level of sinews and vessels, (Deeper than the muscles and skin.) next treating the Six Fu Organs, (Deeper than the sinews and vessels.) and finally treating the Five Zang Organs. To treat diseases of the the Five Zang Organs means that half will die and half will survive. (Because the pathogen has penetrated deeper into the Six Fu Organs. The deeper the pathogen, the harder it is to cure; if treatment begins only after the pathogen has reached the Five Zang Organs, it will inevitably be difficult to exert force, hence it is said that superior physicians intervene at the sprouting stage, while inferior physicians intervene when the disease is established. Intervening when the disease is established requires much effort but yields little success, with good and bad outcomes being equal. The Miao Ci Lun states: When pathogenic factors lodge in the form, they must first stay in the skin and hair; if they remain and do not depart, they enter the meridians, connect internally with the Five Zang Organs, and scatter into the intestines and stomach. Yin and Yang interact, causing injury to the Five Zang Organs. This also states that pathogens travel from the skin and hair to the fu and zang organs, which shares the same meaning as here.)
Thus, pathogenic qi from Heaven, upon invasion, harms the Five Zang Organs; cold and heat from water and grain, upon invasion, harm the Six Fu Organs; (Pathogenic qi from Heaven refers to the six external pathogenic factors: Wind, Cold, Summer-heat, Dampness, Fire, and Dryness, which are received formlessly. The throat governs Heavenly Qi and connects with the Zang Organs, so invading Heavenly Qi harms the Five Zang Organs. The cold and heat of water and grain refer to the flavors and odors of food, which are received materially. The pharynx governs Earthly Qi and connects with the Fu Organs, so invading water and grain pathogens harms the Six Fu Organs.) Dampness from Earth, upon invasion, harms the skin, flesh, sinews, and vessels. (The part of humans corresponding to Earth is flesh; when Dampness prevails, Ying and Wei Qi fail to circulate, so invading Earthly Dampness harms the skin, flesh, sinews, and vessels.)
Therefore, those skilled in acupuncture can draw from Yin to guide Yang, from Yang to guide Yin, treat the right side using the left, treat the left side using the right, know the other through oneself, know the interior through the exterior, observe the principles of excess and deficiency, perceive subtle signs to identify errors, and thus apply these methods without danger. (Those skilled in acupuncture must examine Yin and Yang. The meaning of Yin and Yang is not limited to one aspect; for example, there are distinctions in exterior-interior, Qi-Blood, meridians, Zang-Fu organs, upper-lower, and left-right, as well as in the waxing and waning of time. "Drawing from Yin to guide Yang" means treating the Yin aspect when the disease is in the Yang aspect. "Drawing from Yang to guide Yin" means treating the Yang aspect when the disease is in the Yin aspect. "Treating the right side using the left, and the left side using the right" refers to the method of Miao Ci (Mirror Needling). "Knowing the other through oneself" means inferring others' conditions from one's own. "Knowing the interior through the exterior" means seeking internal evidence through external manifestations. By observing the principles of excess and deficiency in this way, subtle signs become visible, errors can be measured, and application will be free from peril. Measure refers to judgment.)
Those skilled in diagnosis observe complexion and palpate pulses, first distinguishing Yin and Yang; (The following all discuss diagnostic methods. The term "diagnosis" covers a wide range, including examining the clarity and turbidity of complexion, knowing the location of the disease, observing breathing, listening to voice sounds, and observing the balance of pulse qualities. These are all diagnostic methods, not merely referring to pulse diagnosis, but all aim to distinguish Yin and Yang. The previous section discussed Yin and Yang in acupuncture treatment, while this section discusses Yin and Yang in pulse and complexion, both being the most critical aspects for physicians. Hence, it is said to first distinguish Yin and Yang, emphasizing its urgency. For detailed meanings, see chapters on Pulse and Complexion.) Examine the clarity and turbidity of complexion to know the disease location; (Complexion is the brilliance of Shen Qi, so by observing facial complexion and examining clarity and turbidity, one can know the disease location, as stated in the Wu Se Pian. Additionally, Zhang Zhongjing's Jin Gui Yao Lue states: Pathological colors appear on the face. If the tip of the nose is green, abdominal pain and cold indicate death; if slightly black, there is fluid retention; if yellow, there is cold above the chest; if white, there is loss of blood. If slightly red out of season, it indicates death. Green indicates pain, black indicates exhaustion, red indicates wind, yellow indicates difficulty in defecation, and bright colors indicate retained fluids. This is also what is meant here.) Observe breathing and listen to voice sounds to know the patient's suffering; (Suffering is internal, but sound emanates externally, so one can know the suffering by observing breathing and listening to voice sounds. As stated in the Yin Yang Ying Xiang Da Lun: The Liver corresponds to the Jue note and calling sound; the Heart to the Zhi note and laughing sound; the Spleen to the Gong note and singing sound; the Lung to the Shang note and crying sound; the Kidney to the Yu note and groaning sound. These are the sounds of the Five Zang Organs. Disordered sounds indicate disease. Zhang Zhongjing says: Patients whose speech is silent but who startle easily have disease in the joints. Those whose speech is hoarse and obstructed have disease in the heart and diaphragm. Those whose speech is fine and long have disease in the head. He also says: Shoulder movement during breathing indicates fullness in the heart; drawing breath upward from the chest indicates cough; open-mouthed shortness of breath indicates Fei Wei (Lung Withering) with salivation. He also says: Slight rapidity in inhalation indicates excess in the Middle Jiao, which should be purged to heal; deficiency cases are difficult to treat. Involuntary rapid inhalation indicates Upper Jiao disease; distant inhalation indicates Lower Jiao disease; all are difficult to treat. Trembling during respiration indicates incurable disease. He also says: If a patient lies facing the wall, does not rise or look up upon the doctor's arrival, speaks intermittently, and swallows saliva when the pulse is taken, this is feigned illness. If the pulse is harmonious, the patient claims severe illness requiring emetics, purgatives, and extensive acupuncture, but will heal spontaneously. Yawning during pulse taking indicates health. Groaning during pulse taking indicates pain. Slow speech indicates Wind. Shaking the head while speaking indicates internal pain. Slow walking indicates exterior stiffness. Sitting and bending forward indicates shortness of breath. Sitting with one leg extended indicates lower back pain. Protecting the abdomen as if holding an egg indicates Heart pain. He also asks: What is the pulse shape in fear? The doctor replies: The pulse feels like threads, and the face is pale. He also asks: What is the pulse shape in shame? The doctor replies: The pulse is floating, and the face alternates between white and red. All these are the sounds and colors of disease. Sound originates from Qi; abundant Qi makes sound strong, deficient Qi makes sound weak. Hua Yuanhua said: Yang syndromes involve much talking, Yin syndromes involve silence; those who talk easily are easier to save, those who are silent are harder to sustain. Thus, sounds reveal not only suffering but also life and death.) Observe the balance of weights and measures (Quan Heng Gui Ju) to know the main focus of the disease; (The meaning of Quan Heng Gui Ju is detailed in Chapter 9 of Pulse and Complexion, where it refers to pulses. However, these four concepts encompass much more than just pulses. "Quan" refers to weight/heaviness, "Heng" to lightness/balance, "Gui" to roundness/circle, and "Ju" to square/right angle. Understanding the principles of round/square and heavy/light allows one to grasp the way of adaptation.) Palpate the Cun and Chi positions, observe floating, sinking, slippery, and choppy qualities, to know the origin of the disease and treat accordingly; (Meanings detailed in chapters on Pulse and Complexion.) Without deviation in diagnosis, there will be no error. (The term "diagnosis" here corresponds to the earlier "skilled diagnosis." Deviation means error. It means that if one does not deviate from the aforementioned diagnostic methods, treatment will also be free from error.)
It is said: At the beginning of a disease, acupuncture alone may suffice; when the pathogen is vigorous, wait for it to decline before stopping treatment. (The following discusses treatment methods. For newly onset diseases, pathogens are in the meridians, so acupuncture suffices. Once the pathogen is vigorous, one must wait for the vigorous phase to subside before ceasing treatment. "Cease" refers to stopping needles or medicine, implying the concept from the Wu Chang Zheng Da Lun of removing eight-tenths or nine-tenths of the pathogen.)
Therefore, for mild pathogens, use dispersing methods; for heavy pathogens, use reducing methods; for declining pathogens, use reinforcing methods. (Mild pathogens float on the exterior, so dispersing is appropriate. "Disperse" means to scatter. Heavy pathogens are solid in the interior, so reducing is appropriate. "Reduce" means to purge. Declining pathogens indicate Qi and Blood deficiency, so reinforcing is appropriate. "Reinforce" means to nourish and restore Qi and Blood. Through these three, the treatments for exterior-interior and deficiency-excess are fully covered.)
For insufficiency of Form, warm with Qi; for insufficiency of Essence, tonify with Flavor. (This precisely explains the method of "reinforcing," relying on the flavors and odors of medicines and foods. Regarding Form and Essence, Form is Yang, Essence is Yin. Regarding Odor and Flavor, Odor is Yang, Flavor is Yin. Yang protects the exterior and secures it; Yin stores Essence and responds urgently. Insufficiency of Form is a decline of Yang; without Odor, it cannot reach the exterior to warm. Insufficiency of Essence is a decline of Yin; without Flavor, it cannot fill the interior to tonify. Yang is warm, hence "warm"; Yin is quiet, hence "tonify." Note: The original text states "Flavor returns to Form, Form eats Flavor, Odor returns to Essence, Essence eats Odor," yet here it says "Form insufficiency warmed by Odor, Essence insufficiency tonified by Flavor," which seems contradictory. However, Form is formed by Essence, Essence is transformed by Odor, Odor is generated by Flavor, and Flavor moves with Odor. From the perspective of Yin-Yang, Form and Odor are both Yang, so they can be warmed; Flavor and Essence are both Yin, so they can be tonified. From the perspective of Clear-Turbid, Flavor and Form are both Turbid, so Flavor returns to Form; Odor and Essence are both Clear, so Odor returns to Essence. Nevertheless, Odor cannot exist without Flavor, nor Flavor without Odor; although Odor and Flavor have Yin-Yang and Clear-Turbid distinctions, they are actually mutually dependent.)
For pathogens high in the body, induce vomiting; (Vomit means to raise and disperse. Inducing vomiting can treat exterior-interior diseases in the upper body.) For pathogens low in the body, guide and drain them; (Drain means to eliminate. Purging and promoting drainage can treat anterior-posterior diseases in the lower body.) For fullness in the center, purge internally; (The term "Zhong Man" [Central Fullness] requires careful examination; it refers to stagnation, fullness, excess, and hardness, so internal purging is indicated. If edema appears externally but fullness is not internal, it is not Zhong Man; reckless purging will cause harm. The key to this section lies in the character "Zhong" [Center].) For pathogens present, soak the form to induce sweating; (Pathogens are in the muscle-skin layer, so soaking the body to induce sweat is appropriate. "Soak" means immersion, causing sweat as if immersed. For example, Xu Yinzong placed large amounts of Huang Qi Fang Feng Tang under the bed to steam sweat, Zhang Miao heated the floor and added peach leaves to steam sweat, or used herbal decoctions for bathing; all are methods of soaking the form. Soak, pronounced 'zi', fourth tone.) For pathogens in the skin, release via sweating; (The previous mention of "pathogens present" included meridians, indicating depth. This mention of "in the skin" indicates shallowness. Both are exterior syndromes, so sweating is appropriate.) For fierce and urgent pathogens, press and restrain them; (Urgent means rapid. Fierce means aggressive. Press means examine. This applies to both exterior and interior; for aggressive pathogens, pressing reveals their latent nature, allowing them to be restrained. Urgent, pronounced 'piao' or 'piao'. Fierce, pronounced 'han'.) For excess conditions, disperse and purge. (Yang excess should be dispersed. Yin excess should be purged.) Examine Yin and Yang to distinguish soft and hard, (Syndromes have soft and hard characteristics; pulses and complexions have soft and hard characteristics; flavors and odors especially have soft and hard characteristics. Soft belongs to Yin, Hard belongs to Yang. Knowing the transformation of soft and hard means understanding the subtle functions of Yin and Yang, so one must examine and distinguish them.) Treat Yin diseases by addressing Yang, and Yang diseases by addressing Yin, (If Yang prevails, Yin must suffer; if Yin prevails, Yang must suffer. As stated in the Zhen Yao Yao Da Lun: For heat unrelieved by cold treatments, seek the Yin; for cold unrelieved by hot treatments, seek the Yang. Qixuanzi said: Strengthen the master of Water to control the sunlight; benefit the source of Fire to dissipate the yin shadows. These are the principles of treating Yin diseases by addressing Yang, and Yang diseases by addressing Yin. They also reflect the meaning of drawing from Yin to guide Yang, and from Yang to guide Yin mentioned earlier.) Stabilize Qi and Blood, keeping each in its proper place, (Diseases may be in the Blood aspect or the Qi aspect; one must observe their respective locations and avoid confusion.) For Blood excess, decant it; (Decant means to drain the blood, like draining water.) For Qi deficiency, lift and guide it. ("Lift and guide," written as 'Che' in the Jia Yi Jing, means to pull back. Qi deficiency is a gradual loss of Qi; without Qi, death ensues, so one must retrieve and guide Qi back to recovery. For example, rising Qi deficiency is lifted and raised; falling Qi deficiency is gathered and returned; central Qi deficiency is warmed and tonified. All these embody the meaning of lifting and guiding.")