吴云。移易精神。变化脏气。如悲胜怒。恐胜喜。怒胜思。喜胜悲。思胜恐。导引营卫。皆其事也。高
云。导引之谓移。振作之谓变。简按当从王注。
祝由 熊音。祝。去声。音咒。马云。郑澹泉吾学编。述我朝制云。太医院使。掌医疗之法。院判
为之贰。凡医术十三科。曰大方脉。曰小方脉。曰妇人。曰疮疾。曰针灸。曰眼。曰口齿。曰接骨。曰伤寒。
曰咽喉。曰金镞。曰按摩。曰祝由。按摩。以消息导引之法。除人八疾。祝由。以祝禁 除邪鬼之为厉者。二
科今无传。愚今考巢氏病源。各病皆有按摩之法。三国志。孙策时于吉言知祝由法。今民间亦有之。张云。祝。
咒同。由。病所从生也。故曰祝由。志云。对神之辞曰祝。由。从也。言通祝于神明。病从而可愈已。简按王
注。祝说病由。盖亦取义于祝说于神明也。书无逸疏。以言告神谓之祝。请神加殃谓之诅。或作咒。灵贼风篇
云。先巫者。因知百病之胜。先知其病之所从生者。可祝而已也。说苑云。上古之为医者。曰苗父。苗父之为
医也。以菅为席。以刍为狗。北面而祝。发十言耳。请扶而来。舆而来者。皆
平复如故。隋唐有咒禁博士。咒禁师。（详见六典。）千金翼。载禁咒诸法。圣济总录云。符禁。乃祝由之法。
然上古治病。祝由而已。以其病微浅。故其法甚略。后世病者滋蔓。而所感既深。符印祝诅。兼取并用。禳却
厌胜。而不可以已。要之精神之至。与天地流通。惟能以我齐明。妙于移变。是乃去邪辅正之道也。据以上数
说。其为祝诅病由之义可知也。而元陈栎着素问祝由辨云。书泰誓篇曰。祝降时丧。孔氏注。祝。断也。今以
祝训断。谓但断绝其受病之由。正与上文移精变气相照应。转移自己之精神。变改其所感受阴阳风雨晦明之六
气。而断绝其受病之由。则其病自已。如病由于寒。则断其寒而暖之。病由于热。则断其热而凉之。祝断其由。
如所谓拔其本塞其源。意义岂不显然明白乎。祷祈祝诅。自是素问之大禁。如曰拘于鬼神者。不可与言至德。
亦是无知者之所为。岂医家事耶。此说似有理而却非。实儒者之见耳。（陈辨。见新安文献志三十五卷。）
内无眷慕之累 高云。眷慕。眷恋思慕也。
外无伸官之形 吴云。伸官。求进于官也。张云。伸。屈伸之情。官。利名之累。高云。引伸五官。
以为恭敬也。简按吴注近是。
今之世不然 宋本。今上有当字。志本高本同。
决嫌疑 曲礼云。夫礼者。所以定亲疏决嫌疑。
僦贷季 王六节藏象注。引八素经序云。天师对黄帝曰。我于僦贷季理色脉。已三世矣。罗泌路史云。
神农立方书。乃命僦贷季理色脉。对察和剂。以利天下。
色以应日脉以应月 张云。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。
常求其要则其要也 张云。常求色脉之要。则明如日月。而得其变化之要矣。高云。色主气。为阳。
故色以应日。脉主血。为阴。故脉以应月。以阴阳之常。求其色脉之要。则得其大要也。
草苏草 之枝本末为助 马云。苏者。叶也。 者。根也。枝者。茎也。 为本。枝叶为末。即后世
之煎剂也。张同。志云。苏。茎也。 。根也。草苏之枝。茎之旁枝也。草 之枝。根之旁根也。盖以苏 为
本。而旁枝为末也。简按方言。苏。草芥也。江淮南楚之间曰苏。自关而西。或曰草。或曰芥。陆氏释文云。
苏。草也。考声云。 。草茎也。方言。东齐谓根曰 。说文。草根也。通雅云。紫者曰紫苏。荏曰白苏。水
苏曰鸡苏。荆曰假苏。积雪草曰海苏。石香薷曰石苏。苏亦辛草之总名。今详经文。马注似允当。而王注苏字
下句。释苏为煎。未见所据。
不知日月 张云。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
参合不可少。故云日月也。
不审逆从 张云。有气色之逆从。（见玉版要论。）有四时脉急之逆从。（出平人气象论。玉机真
脏论。）有脉证之逆从。（同上。）
凶凶 张云。好自用而孟浪也。简按左传僖二十八年。曹人凶惧。杜云。凶凶。恐惧声。汉书翟方
进传。群下凶凶。
用之不惑 张云。察病之要道。在深明色脉之精微。而不至惑乱。简按极脉惑则得国。并押韵。
逆从到行 马云。到。当作倒。张云。到。倒同。
去故就新乃得真人 吴云。去故。去其故日之邪。就新。
养其新生之气。即移精变气之事也。如此。是得上古真人之道。张云。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。
简按张注与王意略同。似稳帖。新人亦押韵。
者因得之 张云。一者。本也。因者。所因也。得其所因。又何所而不得哉。志聪云。因其情意。而
得之也。简按下文云。数问其情。以从其意。王注似有所据。
得神者昌失神者亡 高云。一似闭户塞牖。其心专系之病者。数问其病情。以从其志意。情意之中。
神所居也。有病而得神则生。失神则死。故得神者昌。失神者亡。审察其神。则得其因。得其因则得其要矣。
马云。天年篇云。失神者死。得神者生。师传篇云。帝曰。守一勿失。岐伯曰。生神之理。与此义同。简按昌
亡押韵。灵终始篇。敬之者昌。慢之者亡。吕览古乐篇。贤者以昌。不肖者亡。
吴云：移易精神，变化脏气。如悲胜怒，恐胜喜，怒胜思，喜胜悲，思胜恐，导引营卫，皆其事也。
吴氏说：通过转移和改变精神情志，来调节脏腑之气。例如悲伤可以克制愤怒，恐惧可以克制喜悦，愤怒可以克制思虑，喜悦可以克制悲伤，思虑可以克制恐惧；还有导引（一种通过肢体运动和呼吸调节气血的方法）以调和营卫之气，这些都是属于此类的方法。
高云：导引之谓移。振作之谓变。简按当从王注。
高氏说：“导引”称为“移”，“振作”称为“变”。我审查后认为应当遵从王冰的注释。
祝由 熊音。祝。去声。音咒。马云。郑澹泉吾学编。述我朝制云。太医院使。掌医疗之法。院判为之贰。凡医术十三科。曰大方脉。曰小方脉。曰妇人。曰疮疾。曰针灸。曰眼。曰口齿。曰接骨。曰伤寒。曰咽喉。曰金镞。曰按摩。曰祝由。按摩。以消息导引之法。除人八疾。祝由。以祝禁 除邪鬼之为厉者。二科今无传。愚今考巢氏病源。各病皆有按摩之法。三国志。孙策时于吉言知祝由法。今民间亦有之。张云。祝。咒同。由。病所从生也。故曰祝由。志云。对神之辞曰祝。由。从也。言通祝于神明。病从而可愈已。简按王注。祝说病由。盖亦取义于祝说于神明也。书无逸疏。以言告神谓之祝。请神加殃谓之诅。或作咒。灵贼风篇云。先巫者。因知百病之胜。先知其病之所从生者。可祝而已也。说苑云。上古之为医者。曰苗父。苗父之为医也。以菅为席。以刍为狗。北面而祝。发十言耳。请扶而来。舆而来者。皆平复如故。隋唐有咒禁博士。咒禁师。（详见六典。）千金翼。载禁咒诸法。圣济总录云。符禁。乃祝由之法。然上古治病。祝由而已。以其病微浅。故其法甚略。后世病者滋蔓。而所感既深。符印祝诅。兼取并用。禳却厌胜。而不可以已。要之精神之至。与天地流通。惟能以我齐明。妙于移变。是乃去邪辅正之道也。据以上数说。其为祝诅病由之义可知也。而元陈栎着素问祝由辨云。书泰誓篇曰。祝降时丧。孔氏注。祝。断也。今以祝训断。谓但断绝其受病之由。正与上文移精变气相照应。转移自己之精神。变改其所感受阴阳风雨晦明之六气。而断绝其受病之由。则其病自已。如病由于寒。则断其寒而暖之。病由于热。则断其热而凉之。祝断其由。如所谓拔其本塞其源。意义岂不显然明白乎。祷祈祝诅。自是素问之大禁。如曰拘于鬼神者。不可与言至德。亦是无知者之所为。岂医家事耶。此说似有理而却非。实儒者之见耳。（陈辨。见新安文献志三十五卷。）
“祝由”二字，熊氏注音。“祝”字读去声，音同“咒”。马氏说：郑澹泉在《吾学编》中叙述本朝制度称：太医院使掌管医疗法规，院判为其副手。共有医术十三科，分别是：大方脉（内科）、小方脉（儿科）、妇人科、疮疡科、针灸科、眼科、口齿科、接骨科、伤寒科、咽喉科、金镞科（外伤/箭伤科）、按摩科、祝由科。按摩科，是用调息导引的方法来消除人的八种疾病；祝由科，是用祝祷禁忌的方法来祛除邪鬼造成的侵害。这两科现在都没有传承了。我如今考证巢元方的《诸病源候论》，各种疾病都有按摩的方法。《三国志》记载，孙策时期于吉懂得祝由法，现在民间也有流传。张氏说：“祝”与“咒”相同。“由”指疾病产生的根源。所以叫“祝由”。《志》书说：对神灵说的话叫做“祝”。“由”意为顺从。意思是向神明祝祷，疾病就能顺从地痊愈。我审查王冰的注释，“祝说病由”，大概也是取自向神明陈述之意。《尚书·无逸》疏中说：用言语告诉神灵叫做“祝”，请求神灵降下灾祸叫做“诅”，有时写作“咒”。《灵枢·贼风》篇说：以前的巫师，因此知道各种疾病的克制方法，预先知道疾病产生的根源，就可以通过祝祷来治愈它。《说苑》说：上古时期的医生叫苗父。苗父行医时，用菅草做席子，用草扎成狗作为祭品，面向北方进行祝祷，只说十句话罢了。请求让病人扶着来的，用车推来的，都恢复得像原来一样健康。隋唐时期设有咒禁博士、咒禁师。（详见《唐六典》）。《千金翼方》记载了各种禁咒的方法。《圣济总录》说：符箓禁忌，就是祝由的方法。然而上古时代治病，只用祝由罢了。因为那时病情轻微浅表，所以这种方法也很简略。后世病人病情蔓延，而且感受的病邪已经深入，符箓印章、祝祷诅咒，同时采用并施，驱邪压胜，却不能停止治疗。总之，精神的极致，能与天地相通，只有能够以自身的清明，巧妙地运用转移和变化，这才是祛除邪气、扶助正气的道理。根据以上几种说法，关于祝祷诅咒以断绝疾病根源的含义就可以知道了。元代陈栎著有《素问祝由辨》说：《尚书·泰誓》篇说：“祝降时丧。”孔氏注解说：“祝”意为断绝。现在把“祝”解释为断绝，意思是仅仅断绝其接受病邪的途径，这正好与上文的“移精变气”相呼应。转移自己的精神，改变自己所感受的阴、阳、风、雨、晦、明这六气，从而断绝接受病邪的途径，那么疾病自然就会痊愈。比如疾病由于寒邪引起，就断绝寒邪而给予温热治疗；疾病由于热邪引起，就断绝热邪而给予清凉治疗。祝祷断绝其病因，就像所说的“拔除根本、堵塞源头”，意义难道不是显然明白吗？祈祷祝诅，自然是《素问》中的大忌。如果说“拘泥于鬼神的人，不能与他谈论最高的道德”，这也是无知者的行为，难道是医生该做的事吗？这种说法似乎有理却是错误的，实际上是儒家学者的偏见。（陈栎的辨析，见《新安文献志》第三十五卷。）
内无眷慕之累 高云。眷慕。眷恋思慕也。
体内没有眷恋思慕的牵累。高氏说：“眷慕”是指眷恋和思慕。
外无伸官之形 吴云。伸官。求进于官也。张云。伸。屈伸之情。官。利名之累。高云。引伸五官。以为恭敬也。简按吴注近是。
体外没有追求官位显达的外形表现。吴氏说：“伸官”是指谋求在官场上的进取。张氏说：“伸”指屈伸的情感欲望，“官”指名利带来的牵累。高氏说：引申为五官的伸展，表示恭敬的样子。我审查后认为吴氏的注释更接近原意。
今之世不然 宋本。今上有当字。志本高本同。
现在的社会就不是这样了。宋版书中，“今”字上面有一个“当”字。《新校正》本和高氏本相同。
决嫌疑 曲礼云。夫礼者。所以定亲疏决嫌疑。
决断疑难。《礼记·曲礼》说：礼的作用，是用来确定亲疏关系、决断疑难问题的。
僦贷季 王六节藏象注。引八素经序云。天师对黄帝曰。我于僦贷季理色脉。已三世矣。罗泌路史云。神农立方书。乃命僦贷季理色脉。对察和剂。以利天下。
僦贷季。王冰在《六节藏象论》的注释中，引用《八素经》序文说：天师对黄帝说：“我在僦贷季那里学习梳理面色和脉象的理论，已经三代人了。”罗泌在《路史》中说：神农制定药方书籍时，于是命令僦贷季梳理面色和脉象，对照观察药物的配合使用，以利于天下百姓。
色以应日脉以应月 张云。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。
面色对应太阳，脉象对应月亮。张氏说：面色分为五行，而明暗是其变化。太阳有十天干，而阴晴是其变化。所以面色对应太阳。脉象有十二经脉，而虚实是其变化。月亮有十二月建，而盈亏是其变化。所以脉象对应月亮。
常求其要则其要也 张云。常求色脉之要。则明如日月。而得其变化之要矣。高云。色主气。为阳。故色以应日。脉主血。为阴。故脉以应月。以阴阳之常。求其色脉之要。则得其大要也。
经常探求其中的要领，就能掌握要领。张氏说：经常探求面色和脉象的要领，就会像日月一样光明，从而掌握其变化的要领。高氏说：面色主气，属阳，所以面色对应太阳。脉象主血，属阴，所以脉象对应月亮。以阴阳的常规，来探求面色和脉象的要领，就能得到大的要领。
草苏草 之枝本末为助 马云。苏者。叶也。 者。根也。枝者。茎也。 为本。枝叶为末。即后世之煎剂也。张同。志云。苏。茎也。 。根也。草苏之枝。茎之旁枝也。草 之枝。根之旁根也。盖以苏 为本。而旁枝为末也。简按方言。苏。草芥也。江淮南楚之间曰苏。自关而西。或曰草。或曰芥。陆氏释文云。苏。草也。考声云。 。草茎也。方言。东齐谓根曰 。说文。草根也。通雅云。紫者曰紫苏。荏曰白苏。水苏曰鸡苏。荆曰假苏。积雪草曰海苏。石香薷曰石苏。苏亦辛草之总名。今详经文。马注似允当。而王注苏字下句。释苏为煎。未见所据。
草的叶、草的根、草的枝、草的本、草的末作为辅助。马氏说：“苏”是叶，“ ”（此处原文缺字，据上下文推测为“蔌”或类似指代根部/整体草本的字，结合下文“草根”及“苏”相对，通常指代全草或特定部位，此处依原文保留空缺或理解为泛指草本部分，但马注明确区分了苏为叶， 为根，枝为茎，本为根，枝叶为末。注：原文“草 之枝”中间有空格或缺字，结合马注“ 者根也”，推测原文可能为“草蔌”或类似字，此处翻译依马注逻辑）是根，“枝”是茎，“本”是根，“枝叶”是末。这就是后世的汤剂。张氏观点相同。《新校正》说：“苏”是茎，“ ”是根。“草苏之枝”是茎的旁枝，“草 之枝”是根的旁根。大概是把苏和 作为本，而旁枝作为末。我审查《方言》说：“苏”是草芥。江淮以南楚国一带叫“苏”。函谷关以西，有的叫“草”，有的叫“芥”。陆德明《经典释文》说：“苏”是草。《考声》说：“ ”是草茎。《方言》说：东方齐鲁地区称根为“ ”。《说文解字》说：“ ”是草根。《通雅》说：紫色的叫紫苏，白色的荏叫白苏，水苏叫鸡苏，荆芥叫假苏，积雪草叫海苏，石香薷叫石苏。“苏”也是辛辣草药的总称。现在详细考察经文，马氏的注释似乎恰当，而王冰在“苏”字下的注释，将“苏”解释为“煎”，没看到依据。
不知日月 张云。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。此色脉之参合不可少。故云日月也。
不了解面色和脉象（如同不了解日月运行规律）。张氏说：王冰注释直接用日月来解释。然而本篇所说的内容，原本就在面色和脉象上。所以如果不了解面色和脉象，心中就没有参互比较的奥妙，诊断就没有表里分明的清晰。当面色和脉象不一致时，谁应当舍弃症状而顺从脉象？当病情缓急相互冲突时，谁应当先治这个后治那个？如果道理趣味不明确，还有什么比这更荒谬的呢？所以面色和脉象的参合是不可少的，因此说“日月”。
不审逆从 张云。有气色之逆从。（见玉版要论。）有四时脉急之逆从。（出平人气象论。玉机真脏论。）有脉证之逆从。（同上。）
不审察顺逆。张氏说：有气色的顺逆。（见《玉版要论》）。有四时脉象急缓的顺逆。（出自《平人气象论》、《玉机真脏论》）。有脉象与症状的顺逆。（同上）。
凶凶 张云。好自用而孟浪也。简按左传僖二十八年。曹人凶惧。杜云。凶凶。恐惧声。汉书翟方进传。群下凶凶。
惊恐不安的样子。张氏说：喜欢自以为是而鲁莽轻率。我审查《左传·僖公二十八年》：“曹人凶惧。”杜预注：“凶凶”是恐惧的声音。《汉书·翟方进传》：“群下凶凶。”
用之不惑 张云。察病之要道。在深明色脉之精微。而不至惑乱。简按极脉惑则得国。并押韵。
运用这些原则而不迷惑。张氏说：诊断疾病的关键道理，在于深刻明白面色和脉象的精微之处，而不至于困惑混乱。我审查发现，“极脉惑则得国”等句，都是押韵的。
逆从到行 马云。到。当作倒。张云。到。倒同。
顺逆颠倒运行。马氏说：“到”应当作“倒”。张氏说：“到”与“倒”相同。
去故就新乃得真人 吴云。去故。去其故日之邪。就新。养其新生之气。即移精变气之事也。如此。是得上古真人之道。张云。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。简按张注与王意略同。似稳帖。新人亦押韵。
去除旧的习气，接纳新的正气，才能成为上古的真人。吴氏说：“去故”是去除往日积累的邪气，“就新”是培养新生的正气。这就是“移精变气”的事情。像这样，就能获得上古真人的养生之道。张氏说：这是告诫人们要增进德行、修养学业，不要重蹈末世人的老路，从而因循守旧、自我放弃。“去故”是去除旧习气的陋劣，“就新”是增进日新月异的功夫。新而又新，那么圣贤的境界也可以通过学习达到，从而获得真人的道。我审查张氏的注释与王冰的意思大致相同，似乎稳妥贴切。“新人”也押韵。
者因得之 张云。一者。本也。因者。所因也。得其所因。又何所而不得哉。志聪云。因其情意。而得之也。简按下文云。数问其情。以从其意。王注似有所据。
通过“一”（专注/本源）顺着情理而获得。张氏说：“一”是本源，“因”是所顺应的对象。得到了它所顺应的对象，又有什么地方得不到呢？《新校正》引聪云：顺应病人的情意，从而获得（神的所在）。我审查下文说：“多次询问病人的情况，以顺从其意志。”王冰的注释似乎有所依据。
得神者昌失神者亡 高云。一似闭户塞牖。其心专系之病者。数问其病情。以从其志意。情意之中。神所居也。有病而得神则生。失神则死。故得神者昌。失神者亡。审察其神。则得其因。得其因则得其要矣。马云。天年篇云。失神者死。得神者生。师传篇云。帝曰。守一勿失。岐伯曰。生神之理。与此义同。简按昌亡押韵。灵终始篇。敬之者昌。慢之者亡。吕览古乐篇。贤者以昌。不肖者亡。
得到神气的昌盛，失去神气的灭亡。高氏说：“一”好像关闭门户、堵塞窗户，心思专门集中在病人身上。多次询问病人的病情，以顺从其意志。在情意之中，神气就居住在那里。有病而得到神气就能生存，失去神气就会死亡。所以得到神气的昌盛，失去神气的灭亡。审察他的神气，就能得到病因。得到病因就能掌握要领。马氏说：《灵枢·天年》篇说：失去神气的死亡，得到神气的生存。《灵枢·师传》篇说：黄帝说：坚守“一”不要丢失。岐伯说：生命和神气的道理，与此含义相同。我审查发现“昌”、“亡”押韵。《灵枢·终始》篇说：尊敬它的昌盛，轻慢它的灭亡。《吕氏春秋·古乐》篇说：贤者因此昌盛，不贤者因此灭亡。
Wu Yun: Transferring and changing the spirit (Shen, 神), and altering the Qi of the Zang organs. For example, sorrow overcomes anger, fear overcomes joy, anger overcomes rumination (Si, 思), joy overcomes sorrow, and rumination overcomes fear; also, Dao Yin (Guiding and Pulling exercises) to regulate Ying and Wei Qi (Defensive and Nutritive Qi). All these are matters of this kind.
Wu stated: By transferring and altering spiritual emotions, one can regulate the Qi of the internal organs. For instance, sorrow can overcome anger, fear can overcome joy, anger can overcome excessive thinking, joy can overcome sorrow, and thinking can overcome fear. Additionally, Dao Yin (a system of therapeutic exercises involving stretching and breathing) is used to harmonize Ying and Wei Qi. These all belong to such methods.
Gao Yun: "Dao Yin" is called "Yi" (Transfer/Movement). "Zhen Zuo" (Stirring up/Activating) is called "Bian" (Change). Upon review, Wang Bing's commentary should be followed.
Gao stated: "Dao Yin" refers to "Yi" (transfer/movement), and "Zhen Zuo" (activation/stimulation) refers to "Bian" (change). After examination, I believe Wang Bing's annotation is correct.
Zhu You (Divination for Healing): Pronounced by Xiong. "Zhu" is pronounced with the departing tone, sounding like "Zhou" (Curse/Spell). Ma said: Zheng Danquan in *Wu Xue Bian* describes our dynasty's system: The Director of the Imperial Medical Bureau is in charge of medical laws, and the Vice-Director assists him. There are thirteen branches of medicine: Da Fang Mai (Internal Medicine), Xiao Fang Mai (Pediatrics), Fu Ren (Gynecology), Chuang Ji (Dermatology/Surgery), Zhen Jiu (Acupuncture and Moxibustion), Yan (Ophthalmology), Kou Chi (Stomatology/Dentistry), Jie Gu (Orthopedics/Traumatology), Shang Han (Cold Damage Diseases), Yan Hou (Otolaryngology), Jin Zu (Trauma/Arrow wounds), An Mo (Massage), and Zhu You (Divination for Healing). An Mo uses methods of regulating breath and guiding Qi to eliminate eight types of human diseases. Zhu You uses incantations and prohibitions to dispel evil spirits causing afflictions. These two branches are no longer transmitted today. I have now examined Chao Yuanfang's *Zhu Bing Yuan Hou Lun*, which states that massage methods apply to various diseases. *Records of the Three Kingdoms* mentions that Yu Ji during Sun Ce's time knew the method of Zhu You, which still exists among the common people today. Zhang said: "Zhu" is the same as "Zhou" (Incantation). "You" refers to the origin from which the disease arises. Hence it is called "Zhu You". *Zhi* book says: Words spoken to deities are called "Zhu". "You" means following/compliance. It means communicating prayers to the divine spirits, so that the illness may follow and heal. Upon reviewing Wang Bing's note, "Zhu Shuo Bing You" (Praying and explaining the origin of the disease) likely derives its meaning from praying to the divine spirits. The commentary on *Shang Shu Wu Yi* states: Informing the gods with words is called "Zhu"; asking the gods to bring disaster is called "Zu" (Curse), sometimes written as "Zhou". *Ling Shu · Zei Feng* chapter says: Ancient shamans, therefore knowing the overcoming nature of hundred diseases, first knowing the source from which the disease arises, can cure it by Zhu. *Shuo Yuan* says: In ancient times, the healer was named Miao Fu. When Miao Fu practiced medicine, he used sedge mats and straw dogs as offerings, faced north, and prayed, uttering only ten words. Those who came supported by others or carried on carts would all recover as before. The Sui and Tang dynasties had Doctors of Incantation Prohibition and Masters of Incantation Prohibition (see *Tang Liu Dian*). *Qian Jin Yi Fang* records various methods of prohibition and incantation. *Sheng Ji Zong Lu* says: Talismanic prohibitions are the method of Zhu You. However, in ancient times, treating diseases relied solely on Zhu You. Because diseases were mild and superficial, the method was very simple. Later generations saw diseases spreading and infections becoming deep; talismans, seals, prayers, and curses were used together. Exorcisms and suppressions could not stop. Essentially, the utmost spirit communicates with heaven and earth. Only by maintaining one's own purity and clarity, skillfully applying transfer and change, can one remove evil and assist righteousness. Based on the above several explanations, the meaning of using incantations to cut off the origin of disease is clear. However, Chen Li of the Yuan Dynasty wrote *Su Wen Zhu You Bian* stating: *Shang Shu Tai Shi* chapter says: "Zhu brings down this disaster." Kong's commentary notes: "Zhu" means to cut off/sever. Now interpreting "Zhu" as cutting off means merely severing the cause of receiving the disease, which corresponds exactly with the preceding text "Yi Jing Bian Qi" (Transferring Spirit and Changing Qi). Transferring one's own spirit, changing the six Qi (Yin, Yang, Wind, Rain, Obscurity, Brightness) one has received, and severing the cause of receiving the disease, then the disease will heal itself. If the disease is due to cold, sever the cold and warm it; if due to heat, sever the heat and cool it. Zhu severs the cause, like "pulling out the root and blocking the source," how could the meaning not be obvious and clear? Prayers and incantations are indeed a major taboo in *Su Wen*. As it says, "One who is bound by ghosts and spirits cannot be told of the highest virtue," this is also the act of the ignorant. How can this be a matter for physicians? This argument seems reasonable but is actually incorrect; it is truly the view of Confucian scholars. (Chen's refutation is seen in *Xin'an Wenxian Zhi*, Vol. 35.)
Nei Wu Juan Mu Zhi Lei: Inside, there is no burden of attachment and longing. Gao said: "Juan Mu" refers to attachment and longing.
Wai Wu Shen Guan Zhi Xing: Outside, there is no appearance of striving for official rank. Wu said: "Shen Guan" means seeking advancement in officialdom. Zhang said: "Shen" refers to the emotion of extension/retraction (desire); "Guan" refers to the burden of profit and fame. Gao said: Extending the five senses to show respect. Upon review, Wu's note is closer to the truth.
Jin Zhi Shi Bu Ran: The world today is not so. Song edition: There is a character "Dang" above "Jin". *Xin Zheng* edition and Gao edition are the same.
Jue Xian Yi: Resolve doubts and suspicions. *Li Ji · Qu Li* says: Ritual is what determines closeness and distance and resolves doubts and suspicions.
Jiu Dai Ji: Wang Bing's commentary on *Liu Jie Cang Xiang* cites the preface of *Ba Su Jing*: The Heavenly Master said to the Yellow Emperor: "I have studied color and pulse diagnosis under Jiu Dai Ji for three generations." Luo Mi in *Lu Shi* says: When Shennong formulated medical texts, he ordered Jiu Dai Ji to organize color and pulse diagnosis, observing drug formulations to benefit the world.
Se Yi Ying Ri, Mai Yi Ying Yue: Color corresponds to the Sun, Pulse corresponds to the Moon. Zhang said: Color is divided into the Five Elements, and brightness/darkness is its variation. The Sun has Ten Heavenly Stems, and cloudy/clear weather is its variation. Thus, color corresponds to the Sun. Pulse has Twelve Meridians, and deficiency/excess is its variation. The Moon has Twelve Earthly Branches (monthly stations), and waxing/waning is its variation. Thus, pulse corresponds to the Moon.
Chang Qiu Qi Yao Ze Qi Yao Ye: Constantly seeking the essence, one grasps the essence. Zhang said: Constantly seeking the essence of color and pulse makes one bright as the sun and moon, thereby grasping the essence of their changes. Gao said: Color governs Qi and is Yang, thus color corresponds to the Sun. Pulse governs Blood and is Yin, thus pulse corresponds to the Moon. Using the constant principles of Yin and Yang to seek the essence of color and pulse yields the great essence.
Cao Su Cao [Missing Character] Zhi Zhi Ben Mo Wei Zhu: Grass leaves, grass roots, grass branches, grass stems, and grass tips serve as assistance. Ma said: "Su" refers to leaves. "[Missing Character]" refers to roots. "Zhi" refers to stems. "Ben" refers to roots. Leaves and branches are "Mo" (tips/endings). This is equivalent to later decoctions. Zhang agrees. *Xin Zheng* says: "Su" is the stem. "[Missing Character]" is the root. "Grass Su Zhi Zhi" are side branches of the stem. "Grass [Missing Character] Zhi Zhi" are side roots of the root. Basically, Su and [Missing Character] are the base, while side branches are the ends. Upon reviewing *Fang Yan*: "Su" is grass/weeds. Between Jianghuai and Southern Chu, it is called "Su". West of the pass, it is called "Cao" or "Jie". Lu Deliming's *Shi Wen* says: "Su" is grass. *Kao Sheng* says: "[Missing Character]" is grass stems. *Fang Yan* says: Eastern Qi calls roots "[Missing Character]". *Shuo Wen* says: "[Missing Character]" is grass roots. *Tong Ya* says: Purple ones are Zi Su (Perilla), white Ren are Bai Su, Water Su is Ji Su, Jing Jie is Jia Su, Jixue Cao is Hai Su, Shi Xiang Ru is Shi Su. "Su" is also a general name for pungent herbs. Examining the original text, Ma's annotation seems appropriate, whereas Wang Bing's annotation below the character "Su", interpreting "Su" as "decoction", lacks evidence.
Bu Zhi Ri Yue: Not knowing the Sun and Moon (Color and Pulse). Zhang said: Wang Bing interprets "Sun and Moon" directly. However, what this chapter discusses is originally color and pulse. Therefore, not knowing color and pulse means the mind lacks the subtlety of comparative analysis, and diagnosis lacks clarity of interior/exterior. When color and pulse do not match, who should discard symptoms to follow the pulse? When severity and urgency conflict, who should treat this first and that later? If the rationale is unclear, what is more absurd than this? The integration of color and pulse is indispensable, hence it is called "Sun and Moon".
Bu Shen Ni Cong: Not examining compliance and reversal. Zhang said: There is compliance and reversal in Qi and Color (see *Yu Ban Yao Lun*). There is compliance and reversal in the urgency of Four Seasons pulses (from *Ping Ren Qi Xiang Lun*, *Yu Ji Zhen Zang Lun*). There is compliance and reversal between pulse and symptoms (same sources).
Xiong Xiong: Zhang said: Being self-opinionated and reckless. Upon reviewing *Zuo Zhuan*, Duke Xi 28th Year: "The Cao people were fearful." Du Yu notes: "Xiong Xiong" is the sound of fear. *Han Shu · Zhai Fangjin Zhuan*: "The subordinates were fearful."
Yong Zhi Bu Huo: Using them without confusion. Zhang said: The key to observing disease lies in deeply understanding the subtleties of color and pulse, avoiding confusion. Upon review, "Ji Mai Huo Ze De Guo" etc., all rhyme.
Ni Cong Dao Hang: Reversal and compliance inverted in movement. Ma said: "Dao" should be read as "Dao" (Inverted). Zhang said: "Dao" is the same as "Dao" (Inverted).
Qu Gu Jiu Xin Nai De Zhen Ren: Leaving the old and embracing the new allows one to attain the True Person. Wu said: "Qu Gu" means removing old evils. "Jiu Xin" means nurturing newly generated Qi. This is the matter of "Transferring Spirit and Changing Qi." In this way, one attains the Way of the Ancient True Persons. Zhang said: This warns people to cultivate virtue and practice, not to tread the path of late generations and give up due to inertia. "Qu Gu" is leaving behind the陋 (vulgarity/flaws) of old habits. "Jiu Xin" is advancing daily new efforts. New upon new, one can learn to become a Sage or Worthies and attain the Way of the True Person. Upon review, Zhang's note is slightly similar to Wang's intent, seeming stable and appropriate. "Xin Ren" also rhymes.
Zhe Yin De Zhi: Through "One" (Unity/Focus), one obtains it. Zhang said: "Yi" (One) is the root. "Yin" (Following/Cause) is what is followed. Obtaining its cause, where else would one not obtain it? *Xin Zheng* Cong Yun says: Following their emotions and intentions, one obtains it. Upon reviewing the following text: "Frequently ask about their condition to follow their will." Wang's note seems to have basis.
De Shen Zhe Chang, Shi Shen Zhe Wang: Those who possess Shen prosper; those who lose Shen perish. Gao said: "Yi" (One) is like closing doors and windows, focusing the heart entirely on the patient. Frequently ask about the patient's condition to follow their will. Within emotions and intentions, Shen resides. Having disease but possessing Shen leads to life; losing Shen leads to death. Thus, possessing Shen leads to prosperity, losing Shen leads to perishing. Examining their Shen allows one to find the cause. Finding the cause allows one to grasp the essence. Ma said: *Tian Nian* chapter says: Losing Shen leads to death, gaining Shen leads to life. *Shi Chuan* chapter says: The Emperor said, "Guard the One, do not lose it." Qibo said: The principle of life and Shen is consistent with this meaning. Upon review, "Chang" and "Wang" rhyme. *Ling Shu · Zhong Shi* chapter: Respecting it leads to prosperity, slighting it leads to perishing. *Lü Shi Chun Qiu · Gu Yue* chapter: The worthy prosper because of it, the unworthy perish because of it.