（素问移精变气论）
帝曰∶余欲临病患，观死生，决嫌疑，欲知其要，如日月光，可得闻乎？（如日月光，欲其明显易见也。）岐伯曰∶
色脉者，上帝之所贵也，先师之所传也。（言明如日月者，无过色脉而已。上帝，上古之帝也。先师，即下文所谓僦贷季
也。）上古使僦贷季，理色脉而通神明，合之金木水火土、四时八风六合，不离其常，（理色脉，察内外之精微也。通神
明，色脉辨而神明见也。色脉之应，无往不合，如五行之衰王，四时之往来，八风之变，六合之广，消长相根据，无不有
常度也。）变化相移，以观其妙，以知其要，欲知其要，则色脉是矣。（五行四时八风之气，迭有盛衰，则变化相移，色
脉随之而应，故可以观其妙，知其要。凡人之五脏六腑、百骸九窍，脉必由乎气，气必合乎天，虽其深微难测，而惟于
色脉足以察之，故曰欲知其要，则色脉是矣。）色以应日，脉以应月，常求其要，则其要也。（色分五行而明晦是其变，
日有十干而阴晴是其变，故色以应日。脉有十二经而虚实是其变，月有十二建而盈缩是其变，故脉以应月。常求色脉之
要，则明如日月而得其变化之要矣。）夫色之变化，以应四时之脉，此上帝之所贵，以合于神明也，所以远死而近生，生
道以长，命曰圣王。（上帝贵色脉之应，故能见几察微，合于神明，常远于死，常近于生，生道永昌，此圣王之治身如此。）
中古之治病，至而治之，汤液十日，以去八风五痹之病，十日不已，治以草苏草 之枝，本末为助，标本已得，邪气乃
服。（中古之治病，必病至而后治之。其治也，先以汤液。汤液者，五谷所制而非药也。服之十日，而八风五痹之病可以
去矣。使十日不已，则治以草苏草 之枝。苏，叶也。 ，根也。枝，茎也。根枝相佐，故云本末为助，即后世之煎剂
也。病原为本，病变为标，得其标本，邪无不服。此中古之治，虽不若上古之见于未然，而犹未若后世之误也。汤液义
见前十五。八风义见运气类三十五。五痹义见疾病类六十七。 音该。）暮世之治病也则不然，治不本四时，不知日月，
不审逆从，（王氏曰∶四时之气各有所在，不本其处而即妄攻，是反古也。四时刺逆从论曰∶春气在经脉，夏气在孙络，
长夏气在肌肉，秋气在皮肤，冬气在骨髓。工当各随所在而辟伏其邪尔。不知日月者，谓日有寒温明暗，月有空满亏盈
也。八正神明论曰∶凡刺之法，必候日月星辰，四时八正之气，气定乃刺之。是故天温日明，则人血淖溢而卫气浮，故
血易泻，气易行；天寒日阴，则人血凝泣而卫气沉。月始生，则血气始精，卫气始行；月郭满，则血气盛，肌肉坚；月
郭空，则肌肉减，经络虚，卫气去，形独居。是以因天时而调血气也。是故天寒无刺，天温无凝，月生无泻，月满无补，
月郭空无治，是谓得时而调之。此之谓也。不审逆从者，谓不审量其病可治与不可治也。愚按∶王太仆引经注此，其说
虽是，而殊有未尽者，如不本四时，则有不知运气之盛衰，阴阳之消长，故好用温热者，忘天地之赫曦，专用寒凉者，
昧主客之流衍，五音皆有宜忌，胡可视为泛常，故五常政大论曰∶必先岁气，无伐天和。设不知此而犯之，如抱薪救火，
因雪加霜，误人误己而终身不悟者，良可慨矣！如不知日月，王注即以日月为解，然本篇所言者原在色脉，故不知色脉，
则心无参伍之妙，诊无表里之明。色脉不合者，孰当舍证以从脉？缓急相碍者，孰当先此而后彼？理趣不明，其妄孰甚，
此色脉之参合必不可少，故云日月也。又若不审逆从，则有气色之逆从，如玉版论要曰∶色见上下左右，各在其要，上
为逆，下为从。女子右为逆，左为从；男子左为逆，右为从。卫气失常篇曰∶审察其有余不足而调之，可以知逆顺矣。
有四时脉息之逆从，如平人气象论曰∶脉有逆从四时，未有脏形，春夏而脉瘦，秋冬而脉浮大，命曰逆四时也。玉机真
藏论曰∶所谓逆四时者，春得肺脉，夏得肾脉，秋得心脉，冬得脾脉，其至皆悬绝沉涩者，命曰逆四时也。有脉证之逆
从，如平人气象论曰∶风热而脉静，泄而脱血脉实，病在中脉虚，病在外脉涩坚者，皆难治，命曰反四时也。玉机真藏
论曰∶病热脉静，泄而脉大，脱血而脉实，病在中脉实坚，病在外脉不实坚者，皆难治也。有治法之逆从，如至真要大
论曰∶有逆取而得者，有从取而得者。逆，正顺也；若顺，逆也。又曰∶微者逆之，甚者从之。又曰∶逆者正治，从者
反治，从少从多，观其事也。五常政大论曰∶强其内守，必同其气，可使平也，假者反之。是皆逆从之道，医所最当潜
心者。若不明四时脉证之逆从，则不识死生之理而病必多失；不明论治之逆从，则必至妄投而绝人长命。是乃所谓医杀
之耳，此暮世之通弊也，宜详察之。）病形已成，乃欲微针治其外，汤液治其内，（既不能防于未然，又不能察其见在，
心粗见浅，针药乱施也。）粗工凶凶，以为可攻，故病未已，新病复起。（粗工，学不精而庸浅也。凶凶，好自用而孟浪
也。若辈者，意其为实而攻之，则假实未去而真虚至；意其为热而寒之，则故热未除而新寒起。是不足以治人，而适足
以害人耳。）帝曰∶愿闻要道。岐伯曰∶治之要极，无失色脉，用之不惑，治之大则。（色脉之与疾病，犹形之与影，声
之与应也。故察病之要道，在深明色脉之精微而不至惑乱，即明如日月之大法也。）逆从到行，标本不得，亡神失国。（逆
从到行，反顺为逆也。标本不得，舍本趋末也。故致亡神失国，而身命又可知也。到，倒同。）去故就新，乃得真人。（此
戒人以进德修业，无蹈暮世之辙而因循自弃也。去故者，去其旧习之陋。就新者，进其日新之功。新而又新，则圣贤可
以学至，而得真人之道矣。）帝曰∶余闻其要于夫子矣，夫子言不离色脉，此余之所知也。岐伯曰∶治之极于一。帝曰∶
何谓一？岐伯曰∶一者因得之。（一之为道大矣，万事万物之原也。易曰∶天一生水。尧曰∶惟精唯一，允执厥中。老子
曰∶道生一，一生二，二生三，三生万物。又曰∶天得一以清，地得一以宁，神得一以灵，谷得一以盈，万物得一以生，
侯王得一以为天下贞。孔子曰∶吾道一以贯之。释氏曰∶万法归一。庄子曰∶通于一而万事毕。邵子曰∶天向一中分造
化。至真要等论曰∶知其要者，一言而终，不知其要，流散无穷。此曰治之极于一，其道皆同也。故人能得一，则宇宙
在乎手，人能知一，则万化归乎心。一者本也，因者所因也，得其所因，又何所而不得哉。）帝曰∶奈何？岐伯曰∶闭户
塞牖，系之病者，数问其情，以从其意。（闭户塞牖，系之病者，欲其静而无扰也。然后从容询其情，委曲顺其意，盖必
欲得其欢心，则问者不觉烦，病者不知厌，庶可悉其本末之因而治无误也。愚按；本篇前言治之要极，无失色脉；此言
数问其情，以从其意。是亦邪气脏腑病形篇所谓∶见其色，知其病，命曰明；按其脉，知其病，命曰神；问其病，知其
处，命曰工。故知一则为工，知二则为神，知三则神且明矣。与此意同。若必欲得其致病之本，非于三者而参合求之，
终不能无失也。）得神者昌，失神者亡。帝曰∶善。（此总结上文而言死生之大本也。天年篇曰∶失神者死，得神者生。
又本病论亦有此二句，见运气类四十四，俱当互考。）
《素问·移精变气论》
黄帝说：我想要面对病患，观察他们的生死预后，决断疑难病症，想要掌握其中的关键，使其像日月之光一样明显易见，可以讲给我听吗？（所谓“像日月之光”，是希望诊断结果能够清晰明了、容易察觉。）岐伯回答说：
望色和切脉，是上古圣王所重视的，也是先代医师所传承的。（意思是说，要想达到像日月那样光明的境界，没有比精通色脉更重要的了。上帝，指的是上古时代的帝王。先师，就是下文提到的僦贷季。）上古时代派遣僦贷季，来研究色脉规律并通晓神明之道，将其与金、木、水、火、土五行，四季气候，八方之风以及天地六合相配合，不脱离正常的规律。（研究色脉，是为了察知人体内外细微的精气变化；通晓神明，是指通过辨析色脉，就能洞察生命的奥秘。色脉的变化反应，无处不与自然相应，就像五行的旺衰、四季的更替、八风的变幻、六合的广阔一样，消长进退都有固定的法度。）当这些自然因素发生变动转移时，我们可以通过观察色脉的变化来探求其奥妙，掌握其关键。想要掌握关键，就在于色脉。（因为五行、四季、八风之气，交替出现盛衰变化，导致人体也随之产生变化，色脉也会随之响应，所以可以通过它们来观察奥妙，掌握关键。凡是人的五脏六腑、全身骨骼孔窍，脉象必然由气所主导，气必然与天道相合，虽然其中深奥微妙难以测度，但只有依靠色脉才足以察知，所以说想要掌握关键，就在于色脉。）面色对应太阳，脉象对应月亮，经常探求其中的关键，就能把握要点。（面色分为五行，明暗是其变化；太阳有十天干，晴雨阴晦是其变化，所以面色对应太阳。脉象有十二经脉，虚实是其变化；月亮有十二月建，盈亏是其变化，所以脉象对应月亮。经常探求色脉的关键，就能像日月一样光明，从而掌握变化的要领。）面色的变化，应当与四季的脉象相应，这是上古圣王所重视的，以此契合神明之道，从而远离死亡，接近生存，使生命之道长久昌盛，这被称为圣王。（上帝重视色脉的应验，所以能预见征兆、洞察细微，契合神明之道，常常远离死亡，常常接近生存，生命之道永远昌盛，这就是圣王修身养性的道理。）
中古时代治疗疾病，往往是病发之后才去治疗，使用汤液十天，以去除因八风侵袭和五痹引起的疾病；如果十天还没好，就用草叶、草根、草茎来治疗，根茎相辅助，标本兼顾，一旦掌握了标本关系，邪气就能被制服。（中古时代治病，一定是病已经形成后才去治疗。治疗时，先用汤液。汤液，是用五谷制成的饮品，并非药物。服用十天，八风和五痹的疾病就可以去除。如果十天还没好，就用草苏（叶）、草荄（根）的枝条来治。苏，指叶子；荄，指根；枝，指茎。根和枝相互辅助，所以说“本末为助”，这就是后世的煎剂。病因是本，病变是标，掌握了标本，邪气就没有不服从的。这是中古时代的治疗方法，虽然不如上古时期在病未发时就预防，但也还不像后世那样误人。）
末世的人治疗疾病就不是这样了，治疗不依据四季变化，不了解日月规律，不审察病情的逆顺。（王冰注解说：四季之气各有所在之处，如果不根据这些位置而盲目攻伐，就是违背古法。《四时刺逆从论》说：春气在经脉，夏气在孙络，长夏气在肌肉，秋气在皮肤，冬气在骨髓。医生应当各自随气所在之处而避开伏邪。不了解日月，是指不知道白天有寒温明暗的变化，月亮有空缺圆满盈亏的变化。《八正神明论》说：凡是用针刺的方法，必须等候日月星辰、四季八正之气的变化，气机稳定后再进行针刺。因此天气温暖、阳光明亮时，人的血液流动滑利，卫气浮越，所以血容易泻出，气容易运行；天气寒冷、阴暗时，人的血液凝滞，卫气沉伏。月亮刚生时，血气开始精纯，卫气开始运行；月亮圆满时，血气旺盛，肌肉坚实；月亮亏空时，肌肉减损，经络空虚，卫气离去，只剩形体独存。所以要顺应天时来调养血气。因此天冷不要针刺，天暖不要使气血凝滞，月新生时不要泻法，月满时不要补法，月亏空时不要治疗，这叫顺应时节来调理。这就是所说的意思。不审察逆从，是指不审察病情是否可以治疗。我认为：王太仆引用经典注释此处，说法虽然正确，但还不够全面。比如不依据四季，就会不知道运气盛衰、阴阳消长，所以喜欢用温热药的人，忘记了天地炎热的常态；专用寒凉药的人，不明白主客之气的流转。五音各有宜忌，怎么能视为平常呢？所以《五常政大论》说：必须先了解岁气，不要破坏天和。如果不知道这些而触犯它，就像抱薪救火、因雪加霜，误人误己且终身不悟，实在令人感慨！至于不了解日月，王注直接用日月解释，但本篇所说的原本在于色脉，所以不了解色脉，心中就没有参伍比较的妙用，诊察就没有表里分明的见解。色脉不合时，谁该舍证从脉？缓急冲突时，谁该先处理这个再处理那个？道理情趣不明，这种狂妄还有比这更严重的吗？这就是色脉参合必不可少的原因，所以说要像日月一样清楚。另外如果不审察逆从，就有气色逆从的问题，如《玉版论要》说：面色出现在上下左右，各有所主，上为逆，下为从。女子右侧为逆，左侧为从；男子左侧为逆，右侧为从。《卫气失常篇》说：审察有余和不足来调理，就可以知道逆顺了。有四时脉息的逆从，如《平人气象论》说：脉象有逆从四季之分，如果没有脏器的形态，春夏季节脉象瘦小，秋冬季节脉象浮大，这叫逆四时。《玉机真藏论》说：所谓逆四时，是指春季得肺脉，夏季得肾脉，秋季得心脉，冬季得脾脉，脉搏都悬绝沉涩，这叫逆四时。有脉证的逆从，如《平人气象论》说：患风热病却脉象静弱，腹泻脱血却脉象实大，病在内却脉象虚软，病在外却脉象涩坚，都难治疗，这叫反四时。《玉机真藏论》说：患热病却脉象静弱，腹泻却脉象大，失血却脉象实，病在内却脉象实坚，病在外却脉象不实坚，都难治疗。有治法的逆从，如《至真要大论》说：有逆取而获效的，有从取而获效的。逆，其实是正顺；若顺，则是逆。又说：病轻的逆治，病重的从治。又说：逆者正治，从者反治，从多从少，要看具体情况。《五常政大论》说：加强内在守持，必同其气，可以使平和，假象则相反。这些都是逆从的道理，是医生最应该潜心研究的。如果不明白四时脉证的逆从，就不认识死生的道理，治病必定多有失误；不明白论治的逆从，就一定会妄投药物而断送人的性命。这就是所谓的“医杀之”，这是末世医生的通病，应该详细考察。）病形已经形成，才想用微针在体外治疗，用汤液在体内治疗，（既然不能在病未发时预防，又不能察知现有的病情，心思粗疏、见识浅陋，乱用针药。）庸医慌张忙乱，认为可以攻伐，所以旧病没好，新病又起。（庸医，指学问不精深而平庸浅薄的人。凶凶，指喜欢自以为是而鲁莽冒进。这类人，心里认为是实证而去攻伐，那么虚假的实证没去掉，真正的虚证就到了；心里认为是热证而去寒凉，那么原来的热没除去，新的寒邪又起了。这不足以治病，反而足以害人罢了。）
黄帝说：我想听听关键的道理。岐伯说：治疗的最高准则，是不丢失色脉，运用时不迷惑，这是治疗的大法则。（色脉与疾病的关系，就像形体与影子、声音与回声一样。所以察看病症的关键道理，在于深刻明白色脉的精微而不致迷惑混乱，这就是明如日月的伟大法则。）逆从颠倒行事，标本不分，就会丧失神气，危及国家（引申为危及生命）。（逆从颠倒行事，就是把顺当作逆。标本不分，就是舍弃根本追求末节。所以会导致丧失神气、危及生命，身体的命运也就可想而知了。“到”通“倒”。）抛弃旧的陋习，追求新的进步，才能成为真人。（这是告诫人们要增进德行、修养学业，不要重蹈末世医生的覆辙而因循守旧、自我放弃。去故，是去掉旧习的陋劣。就新，是增进日新月异的功夫。新而又新，那么圣贤都可以学到，从而得到真人的道了。）
黄帝说：我从老师那里听到了关键道理，老师说离不开色脉，这是我已知的。岐伯说：治疗的极致在于“一”。黄帝说：什么是“一”？岐伯说：“一”是通过探究原因而获得的。（“一”的道义很大，是万事万物的本源。《易经》说：天一生水。尧帝说：惟精唯一，允执厥中。老子说：道生一，一生二，二生三，三生万物。又说：天得一以清，地得一以宁，神得一以灵，谷得一以盈，万物得一以生，侯王得一以为天下贞。孔子说：吾道一以贯之。佛教说：万法归一。庄子说：通于一而万事毕。邵雍说：天向一中分造化。《至真要等论》说：知其要者，一言而终，不知其要，流散无穷。这里说治疗的极致在于“一”，道理都是相同的。所以人能得到“一”，宇宙就在手中；人能知晓“一”，万化归于内心。“一”是根本，“因”是所探究的原因，得到了它的起因，还有什么得不到呢？）黄帝说：怎么做呢？岐伯说：关上门窗，专注于病患，多次询问他的情况，顺着他的心意（去交流）。（关上门窗，专注于病患，是为了让他安静不受干扰。然后从容地询问他的情况，委婉地顺应他的心意，大概一定要取得他的信任，这样问的人不觉厌烦，病人也不觉得讨厌，或许就能详尽地了解发病的根本原因，治疗就不会有误。我认为：本篇前面说治疗的最高准则是不丢失色脉；这里说多次询问情况，顺应心意。这也是《邪气脏腑病形篇》所说的：看到面色就知道病，叫作明；按摸脉象就知道病，叫作神；询问病情就知道病位，叫作工。所以懂其中之一就是工，懂之二就是神，懂之三就是既神又明。这与这里的意旨相同。如果想要找到致病的根本，非在这三者中参合寻求，最终不能没有失误。）得到神气的昌盛，失去神气的就会死亡。黄帝说：说得好。（这是总结上文来说明死生的根本。《天年篇》说：失神者死，得神者生。《本病论》也有这两句，见运气类第四十四，都应当互相参考。）
(Suwen: Yi Jing Bian Qi Lun)
The Yellow Emperor said: I wish to face patients, observe their life and death prognoses, resolve doubtful cases, and grasp the essentials so that they are as clear and evident as the sun and moon. May I hear about this? (By "as clear as the sun and moon," it is desired that the diagnostic results be obvious and easy to perceive.) Qibo replied:
Observing complexion (Se, facial color) and palpating pulses (Mai, pulse) are highly valued by ancient sage-kings and transmitted by former masters. (This means that to achieve a state of clarity like the sun and moon, there is nothing more important than mastering complexion and pulse. "Shangdi" refers to the emperors of antiquity. "Former masters" refers to Jiudaiji mentioned later in the text.) In ancient times, [the emperor] sent Jiudaiji to study the laws of complexion and pulse and to comprehend the spirit-like functions of the body, integrating them with the Five Elements (Wu Xing: Metal, Wood, Water, Fire, Earth), the four seasons, the eight winds, and the six directions, without deviating from normal patterns. (Studying complexion and pulse is to inspect the subtle essence inside and outside the body; comprehending the spirit-like functions means that by distinguishing complexion and pulse, one can perceive the mysteries of life. The responses of complexion and pulse align everywhere with nature, just as the rise and fall of the Five Elements, the succession of seasons, the changes of the eight winds, and the vastness of the six directions all follow fixed laws of waxing and waning.) When these natural factors change and shift, we can observe their subtleties and grasp their essentials through the changes in complexion and pulse. To grasp the essentials, one must focus on complexion and pulse. (Because the qi of the Five Elements, four seasons, and eight winds alternately wax and wane, causing corresponding changes in the human body, complexion and pulse respond accordingly. Thus, one can observe the subtleties and grasp the essentials through them. For all the five zang organs, six fu organs, bones, joints, and orifices of the human body, the pulse is governed by qi, and qi conforms to Heaven. Although these are deep, subtle, and hard to fathom, only through complexion and pulse can they be inspected. Therefore, it is said that to grasp the essentials, one must focus on complexion and pulse.) Complexion corresponds to the Sun, and pulse corresponds to the Moon. By constantly seeking their essentials, one grasps the key points. (Complexion is divided into the Five Elements, with brightness and darkness representing its variations; the Sun has ten Heavenly Stems, with sunny and cloudy weather representing its variations; thus, complexion corresponds to the Sun. Pulse involves the twelve meridians, with excess and deficiency representing its variations; the Moon has twelve Earthly Branches, with waxing and waning representing its variations; thus, pulse corresponds to the Moon. By constantly seeking the essentials of complexion and pulse, one becomes as bright as the sun and moon, thereby mastering the essentials of change.) The changes in complexion should correspond to the pulses of the four seasons. This is what ancient sage-kings valued, aligning with the spirit-like functions, thereby moving away from death and toward life, allowing the Dao of life to flourish long-term. This is called the Sage-King. (Shangdi values the correspondence of complexion and pulse, thus being able to foresee signs and perceive subtleties, aligning with the spirit-like functions, often staying away from death and close to life, with the Dao of life prospering eternally. This is how sage-kings cultivated their bodies.)
In the middle-ancient era, treating diseases meant acting after the disease had manifested. One would use Tangye (Grain Decoctions) for ten days to eliminate diseases caused by the Eight Winds and Five Bi syndromes. If not cured after ten days, treatment would involve grass leaves, roots, and stems, with roots and stems assisting each other, addressing both root and branch. Once root and branch were understood, the pathogenic factor would be subdued. (In the middle-ancient era, treatment began only after the disease had formed. Initially, Tangye was used. Tangye refers to beverages made from grains, not medicinal herbs. Taking them for ten days could eliminate Eight Wind and Five Bi diseases. If not cured after ten days, grass Su [leaves], Gai [roots], and branches would be used. Su refers to leaves; Gai refers to roots; Zhi refers to stems. Roots and stems assist each other, hence "root and branch assist each other," which corresponds to the decoctions of later generations. The disease cause is the root, and the pathological manifestation is the branch. Grasping root and branch ensures the submission of pathogens. This was the treatment method of the middle-ancient era. Although it did not prevent disease before onset like the ancient era, it was still not as erroneous as later generations.)
In the late era, however, treatment was different. Treatment did not follow the four seasons, ignored the rhythms of the sun and moon, and failed to examine the principles of reversal and conformity. (Wang Bing noted: The qi of the four seasons resides in specific locations. Attacking blindly without considering these locations goes against ancient methods. *Si Shi Ci Ni Cong Lun* states: Spring qi resides in the channels, summer qi in the collateral vessels, late summer qi in the muscles, autumn qi in the skin, and winter qi in the bone marrow. Physicians should avoid latent pathogens according to where the qi resides. Ignoring the sun and moon refers to not knowing the daily changes in cold/warmth and light/darkness, and the lunar phases of fullness and emptiness. *Ba Zheng Shen Ming Lun* states: Acupuncture must wait for the movements of the sun, moon, stars, and the qi of the four seasons and eight directions. Only when the qi is stable should acupuncture be performed. Thus, when the weather is warm and sunny, human blood flows freely, and Wei Qi floats, making blood easy to drain and qi easy to move; when cold and dark, blood stagnates, and Wei Qi sinks. At the new moon, blood and qi begin to refine, and Wei Qi begins to move; at the full moon, blood and qi are abundant, and muscles are firm; at the empty moon, muscles diminish, meridians are deficient, Wei Qi departs, and only the form remains. Therefore, blood and qi must be regulated according to heavenly timing. Do not needle when cold, do not allow stagnation when warm, do not use draining methods at the new moon, do not use tonifying methods at the full moon, and do not treat at the empty moon. This is regulating according to time. This is the meaning. Failing to examine reversal and conformity means failing to judge whether a disease is treatable or not. I believe: Wang Taipu's citation of classics here is correct but incomplete. For instance, ignoring the four seasons leads to ignorance of the prosperity/decline of luck and the waxing/waning of Yin/Yang. Those who favor warm/hot herbs forget the scorching heat of heaven and earth; those who exclusively use cold/cool herbs ignore the flow of host and guest qi. The five tones have specific taboos; how can they be treated as ordinary? Thus, *Wu Chang Zheng Da Lun* states: First know the annual qi, do not violate the harmony of Heaven. If one violates this without understanding, it is like carrying firewood to save a fire or adding frost to snow, harming others and oneself while remaining unaware lifelong—truly lamentable! Regarding ignoring the sun and moon, Wang’s note explains it literally, but this chapter originally focuses on complexion and pulse. Therefore, not knowing complexion and pulse means lacking the subtlety of comparative analysis and clarity of interior/exterior diagnosis. When complexion and pulse do not match, who should discard symptoms to follow the pulse? When urgency and slowness conflict, who should address one before the other? Lack of understanding leads to such arrogance. This is why combining complexion and pulse is indispensable, hence the reference to the sun and moon. Furthermore, failing to examine reversal and conformity involves the reversal/conformity of qi and complexion. As *Yu Ban Lun Yao* states: Complexion appearing in upper/lower/left/right positions has specific meanings; upper is reversal, lower is conformity. For women, right is reversal, left is conformity; for men, left is reversal, right is conformity. *Wei Qi Shi Chang Pian* states: Examine excess and deficiency to regulate, knowing reversal and conformity. There is also the reversal/conformity of pulses across four seasons. *Ping Ren Qi Xiang Lun* states: Pulses have reversal/conformity to seasons. Without organ manifestations, thin pulses in spring/summer and floating-large pulses in autumn/winter are called reversing the four seasons. *Yu Ji Zhen Zang Lun* states: Reversing the four seasons means getting Lung pulse in spring, Kidney pulse in summer, Heart pulse in autumn, Spleen pulse in winter, especially if suspended, extreme, deep, or choppy. There is also the reversal/conformity of pulse and symptoms. *Ping Ren Qi Xiang Lun* states: Wind-heat with quiet pulse, diarrhea/dehydration with excessive pulse, internal disease with deficient pulse, external disease with choppy/firm pulse—all are difficult to treat, called reversing the four seasons. *Yu Ji Zhen Zang Lun* states: Heat disease with quiet pulse, diarrhea with large pulse, blood loss with excessive pulse, internal disease with firm pulse, external disease with non-firm pulse—all are difficult. There is also the reversal/conformity of treatment methods. *Zhi Yao Yao Da Lun* states: Some are cured by contrary methods, some by conforming methods. Contrary is actually proper conformity; if conforming, it is contrary. It also says: Mild cases are treated contrarily, severe cases conformingly. And: Contrary cases use standard treatment, conforming cases use reverse treatment, varying degrees depend on the situation. *Wu Chang Zheng Da Lun* states: Strengthen internal retention, align with qi, achieve balance; false conditions are opposite. These are the ways of reversal and conformity, which physicians must deeply study. If one does not understand the reversal/conformity of seasonal pulses and symptoms, one cannot recognize the principles of life and death, leading to many errors in treatment; if one does not understand the reversal/conformity of therapeutic discussion, one will recklessly administer treatments, cutting off people's lives. This is what is meant by "physicians killing," a common flaw of the late era, which should be carefully examined.) When the disease form has already developed, they attempt to treat externally with fine needles and internally with Tangye. (Since they cannot prevent it before onset nor perceive the current condition, their minds are coarse and vision shallow, indiscriminately applying needles and medicines.) Crude practitioners act frantically, believing attacks are necessary, so the old disease persists, and new diseases arise. (Crude practitioners lack profound learning and are mediocre/shallow. "Xiong xiong" describes their self-opinionated and reckless behavior. Such people, assuming excess and attacking, leave false excess unremoved while true deficiency arrives; assuming heat and cooling, the original heat remains while new cold arises. They are insufficient to treat people and merely sufficient to harm them.)
The Yellow Emperor said: I wish to hear the essential Dao. Qibo said: The ultimate principle of treatment is not to lose sight of complexion and pulse. Using them without confusion is the great rule of treatment. (The relationship between complexion/pulse and disease is like form and shadow, or sound and echo. Thus, the key to diagnosing lies in deeply understanding the subtleties of complexion and pulse without confusion, which is the great law as clear as the sun and moon.) If reversal and conformity are inverted, and root and branch are not distinguished, one loses spirit and endangers the state (metaphorically, endangering life). ("Reversal and conformity inverted" means treating conformity as reversal. "Root and branch not distinguished" means abandoning the root for the branch. Thus, spirit is lost and life endangered. "Dao" is identical to "Dao" [inverse].) Abandoning the old for the new allows one to attain the True Person. (This warns against advancing virtue and cultivating practice, avoiding the tracks of the late era and self-abandonment. "Abandoning the old" means discarding bad habits. "Attaining the new" means progressing with daily renewal. Renewal upon renewal allows one to learn from sages and attain the Dao of the True Person.)
The Yellow Emperor said: I have heard the essentials from you, Master. You say it revolves around complexion and pulse, which I know. Qibo said: The extreme of treatment lies in "One." The Yellow Emperor asked: What is "One"? Qibo replied: "One" is obtained through investigation/causality. (The Dao of "One" is great, the origin of all things. The *I Ching* says: Heaven generates One Water. Emperor Yao said: Be refined and unified, sincerely hold the center. Laozi said: Dao generates One, One generates Two, Two generates Three, Three generates Ten Thousand Things. He also said: Heaven obtains One to be clear, Earth obtains One to be tranquil, Spirit obtains One to be spiritual, Valley obtains One to be full, Ten Thousand Things obtain One to live, Lords/Kings obtain One to stabilize the world. Confucius said: My Dao is penetrated by One. Buddhism says: All Dharmas return to One. Zhuangzi said: Connecting with One completes all matters. Shao Yong said: Heaven divides creation from within One. *Zhi Yao Yao Lun* etc. state: Knowing the essence, one word suffices; not knowing, one wanders infinitely. Here it says the extreme of treatment is One; the Dao is the same. Thus, if one obtains One, the universe is in hand; if one knows One, all transformations return to the heart. "One" is the root; "Yin" (cause/reason) is what is investigated. Obtaining the cause, what cannot be obtained?) The Yellow Emperor asked: How? Qibo said: Close the doors and windows, focus on the patient, ask repeatedly about their condition, and follow their intent. (Closing doors and windows, focusing on the patient, aims for quietness without disturbance. Then, calmly inquire about their condition and tactfully follow their intent. One must gain their trust so that the asker feels no annoyance and the patient feels no disgust, thereby thoroughly understanding the root causes of the disease and ensuring accurate treatment. I believe: This chapter previously stated the ultimate principle is not losing complexion and pulse; here it states asking repeatedly and following intent. This aligns with *Xie Qi Zang Fu Bing Xing Pian*: Seeing complexion and knowing the disease is called Bright; palpating pulse and knowing the disease is called Divine; asking about disease and knowing the location is called Artisan. Knowing one makes one an Artisan, knowing two makes one Divine, knowing three makes one both Divine and Bright. This shares the same intent. If one seeks the root of the disease, one must combine these three aspects; otherwise, errors are inevitable.) Those who possess Spirit prosper; those who lose Spirit perish. The Yellow Emperor said: Excellent. (This summarizes the above to state the great root of life and death. *Tian Nian Pian* states: Losing Spirit means death, gaining Spirit means life. *Ben Bing Lun* also contains these two sentences, see Yun Qi Lei 44, which should be cross-referenced.)