面黄目青。面黄目赤。面黄目白。面黄目黑者。皆不死也。(面黄为有胃气)面青目赤。
面赤目白。面青目黑。面黑目白。面赤目青。皆死也(无黄色。则胃气已绝)
脑髓。骨脉胆。女子胞(子宫也)此六者。地气之所生也。皆藏于阴而象于地。故藏而不
泻。
名曰奇恒之府(主藏蓄阴精。与他府之传化者为异)胃大肠小肠三焦膀胱。此五者。天气之所
生也。其气象天。故泻而不藏。此受五脏浊气。名曰传化之府。此不能久留。输写者也(转
输运动)魄门亦为五脏使水谷不得久藏(肺藏魄而主气。大肠通肺故肛门日魄门。使为之传送
也)所谓五脏者。藏精气而不泻也。故满而不能实(精气质清。故有充满而无积实)六腑者。
传化物而不藏。故实而不能满也(水谷质浊。故实则传化。不能满也。)
一病而治各不同。皆愈者地势使然也故东方之域天地之所始生也。鱼盐之地海滨傍水
其民
食鱼。而嗜咸皆安其处美其食。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(山海经曰高氏之山。有石如玉可以为针。即砭石也)故砭石者。亦从东方来。
(来起见也。)西方者。金玉之域沙石之处。天地之所收引也。其民陵居而多风。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
西方来北方者。天地所闭藏之域也。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 。(音泄艾火烧灼)故灸 者。亦从北方来。南方者。天地所长养阳之所盛处也
。其地下水土弱。雾露之所聚也。其民嗜酸而食 (腐同)故其民皆致理而赤色。其病挛痹。
其治宜微针故九针者。亦从南方来。中央者。其地平以湿天地所以生万物也众。其民食杂而
不劳。故其病多痿厥寒热其治宜导引按跷。(导引。谓摇筋骨动支节。按谓捏按皮肉跷谓捷
举手足。)故导引按跷者。亦从中央出也。故圣人杂合以治。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。
面色发黄，眼睛发青。面色发黄，眼睛发红。面色发黄，眼睛发白。面色发黄，眼睛发黑的，都不会死亡。（因为面色黄代表还有胃气）面色青，眼睛红。面色红，眼睛白。面色青，眼睛黑。面色黑，眼睛白。面色红，眼睛青的，都会死亡（因为没有黄色，说明胃气已经断绝）。
脑、髓、骨、脉、胆、女子胞（即子宫），这六者，是由地气所生成的。它们都藏纳于阴，且象征大地，所以只贮藏精气而不排泄。被称为奇恒之府（主要功能是贮藏阴精，与传化水谷的脏腑不同）。胃、大肠、小肠、三焦、膀胱，这五者，是由天气所生成的。它们的性质像天一样，所以只传导排泄而不贮藏。这些器官接受五脏产生的浊气，被称为传化之府。这些器官中的物质不能久留，是负责转输运动的器官（转输运动）。肛门也称为五脏的使者，因为水谷不能在体内久藏（肺藏魄而主气，大肠与肺相表里相通，所以肛门称为魄门，作为传送的助手）。所说的五脏，是贮藏精气而不排泄的，所以充满的是精气而不能被实物填满（精气性质清轻，所以只有充满而没有积滞的实物）。六腑，是传导化物而不贮藏的，所以可以被实物填满但不能充满精气（水谷性质重浊，所以能被实物填满以进行传化，但不能充满精气）。
同一种病，治疗方法却各不相同，但都能治愈，这是地势造成的。所以东方地区，是天地产物开始生长的地方。这里是鱼盐之地，靠近海边和水域。那里的百姓吃鱼并且喜欢吃咸味，安于那里的环境，喜欢那里的食物。吃鱼会使人体内生热，吃盐过多会损伤血液，所以那里的百姓皮肤多呈黑色，纹理疏松。他们得的病多为痈疡（皮肤疮疡肿毒）。治疗适宜用砭石（《山海经》说：高氏的山上，有像玉一样的石头，可以用来做针，这就是砭石）。所以砭石疗法，也是从东方传来的。（这里指起源可见于东方。）西方地区，是金玉出产的地方，沙石遍布之处，是天地产物收敛闭藏的地方。那里的百姓居住在丘陵地带，风大，水土刚硬强劲。那里的百姓不穿丝绸衣物而穿粗布草席做的衣服，饮食精美而身体肥胖。所以外邪不能伤害他们的形体，他们的病多生于内部。治疗适宜用毒药（指具有偏性的药物）。所以毒药疗法，也是从西方传来的。北方地区，是天地产物闭藏的地方。那里地势高，百姓住在山陵间，风寒凛冽，冰雪寒冷。那里的百姓喜欢野外居住并以乳制品为食。内脏受寒会产生胀满的病。治疗适宜用艾灸（音xiè，指艾火烧灼穴位）。所以艾灸疗法，也是从北方传来的。南方地区，是天地产物生长养育、阳气旺盛的地方。那里地势低洼，水土柔弱，是雾露聚集的地方。那里的百姓喜欢吃酸味和发酵腐臭的食物（“ ”通“腐”）。所以那里的百姓皮肤纹理致密且肤色红润。他们得的病多为筋脉拘挛和痹症。治疗适宜用微针（九针）。所以九针疗法，也是从南方传来的。中央地区，地势平坦潮湿，天地孕育万物众多。那里的百姓饮食混杂且不从事繁重劳动。所以他们得的病多为痿证、厥逆、寒热往来。治疗适宜用导引按跷（导引，是指摇动筋骨、活动关节；按，是指捏按皮肉；跷，是指敏捷地举动手足）。所以导引按跷疗法，也是从中央地区发展出来的。所以圣人综合各种方法进行治疗，使每种方法都适合其适用的情况。所以治疗方法虽然不同，但病都能治愈，这是因为了解了病情的实情，掌握了治疗的总体原则。
If the complexion is yellow and the eyes are green, if the complexion is yellow and the eyes are red, if the complexion is yellow and the eyes are white, or if the complexion is yellow and the eyes are black, none of these conditions will result in death. (A yellow complexion indicates the presence of Stomach Qi.) If the complexion is green and the eyes are red, if the complexion is red and the eyes are white, if the complexion is green and the eyes are black, if the complexion is black and the eyes are white, or if the complexion is red and the eyes are green, all these conditions indicate death. (The absence of a yellow hue signifies that Stomach Qi has been exhausted.)
The Brain (Nao), Marrow (Sui), Bones (Gu), Vessels (Mai), Gallbladder (Dan), and Uterus (Nüzi Bao) constitute these six organs. They are generated by Earth Qi (Di Qi). All are stored within Yin and correspond to the Earth; therefore, they store essence but do not excrete. They are named the Extraordinary Fu Organs (Qi Heng Zhi Fu) (Their primary function is to store Yin Essence, differing from other Fu organs that transport and transform). The Stomach (Wei), Large Intestine (Da Chang), Small Intestine (Xiao Chang), Sanjiao (Triple Burner), and Bladder (Pang Guang) constitute these five organs. They are generated by Heaven Qi (Tian Qi). Their nature resembles Heaven; therefore, they excrete but do not store. These organs receive turbid Qi from the Five Zang Organs and are named the Transmitting and Transforming Fu Organs (Chuan Hua Zhi Fu). Substances within them cannot remain for long; they are responsible for transportation and movement. The Anus (Po Men) also serves as an envoy for the Five Zang Organs, ensuring that food and water do not remain in the body for too long. (The Lung stores Po and governs Qi; the Large Intestine communicates with the Lung, hence the anus is called Po Men, acting as an assistant for transportation.) What is meant by the Five Zang Organs is that they store Jing-Qi (Essence-Qi) without excreting it; thus, they are full (of essence) but not solid (with food residue). (Jing-Qi is clear and pure, so there is fullness without accumulation of solid matter.) The Six Fu Organs transmit and transform substances without storing them; thus, they can be solid (filled with food/waste) but not full (of essence). (Food and water are turbid and heavy, so they fill the organs for transformation but do not constitute fullness of essence.)
One disease may be treated differently, yet all recover; this is due to the influence of geographical terrain. Thus, in the Eastern region, where heaven and earth begin their generation, it is a land of fish and salt, near the sea and waters. The people eat fish and favor salty flavors, content with their environment and pleased with their food. Fish causes heat to accumulate internally, while excessive salt damages Blood. Consequently, the people have dark complexions and loose skin textures. Their diseases are mostly carbuncles and ulcers (Yong Yang). Treatment is suitable using Bian Stones (Bian Shi). (The *Classic of Mountains and Seas* states: On Mount Gao, there are stones like jade that can be used as needles; these are Bian stones.) Therefore, Bian Stone therapy also originates from the East. In the Western region, a land of gold and jade, full of sand and stones, where heaven and earth gather and restrain, the people dwell on hills and experience much wind. The soil and water are tough and strong. The people wear coarse cloth and grass mats instead of silk, eat rich foods, and become fat. Thus, pathogenic factors cannot easily damage their physical bodies, and their diseases arise from within. Treatment is suitable using Poisonous Drugs (Du Yao - referring to potent medicinal herbs with specific properties). Therefore, drug therapy also originates from the West. In the Northern region, a domain where heaven and earth close and store, the terrain is high, people live on hills, and the wind and cold are biting with ice and frost. The people enjoy living in open fields and consume dairy products. Cold damaging the interior leads to distension and fullness diseases. Treatment is suitable using Moxibustion (Jiu Jie - burning mugwort on acupoints). Therefore, Moxibustion therapy also originates from the North. In the Southern region, where heaven and earth nurture growth and Yang Qi is abundant, the terrain is low, the soil and water are weak, and fog and dew accumulate. The people favor sour flavors and fermented foods. Consequently, the people have tight skin textures and reddish complexions. Their diseases are mostly spasms and Bi syndrome (painful obstruction). Treatment is suitable using Fine Needles (Wei Zhen - specifically the Nine Needles). Therefore, Needle therapy also originates from the South. In the Central region, the terrain is flat and damp, and heaven and earth generate numerous things. The people have mixed diets and do not engage in hard labor. Thus, their diseases are mostly Wei syndrome (flaccidity), Jue syndrome (cold extremities/reversal), and alternating cold and heat. Treatment is suitable using Daoyin (Guiding and Pulling exercises) and Anqiao (Pressing and Kneading manipulations). (Daoyin refers to shaking bones and joints and moving limbs; An refers to kneading flesh and skin; Qiao refers to agile lifting of hands and feet.) Therefore, Daoyin and Anqiao therapies also emerge from the Central region. Thus, the Sages combine various methods for treatment, allowing each method to suit its appropriate context. Hence, although treatments differ, all diseases recover because the practitioner understands the true nature of the disease and grasps the general principles of treatment.