平按∶此篇见《素问》同上编，又见《甲乙》卷十二第五。
头痛耳鸣，九窍不利，肠胃之所生。（肠胃之脉在头，在于七窍，故肠胃不利，头
窍病也。）
平按∶此篇见《素问》同上编，又见《甲乙经》卷十一第九。
暴痈筋濡，随外分而痛，魄汗不尽，胞气不足，治在经输。（筋濡者，谓筋湿也。
随分痛者，随分肉间痛也。魄汗者，肺汗也。胞气不足者，谓膀胱之胞气不足也。此之
五病，可取十二经输疗主病者也。平按∶濡《素问》作 。随下《素问》、《甲乙》无
外字。）
从王注《素问》林亿等新校正及林亿等校正《甲乙经》、《脉经》与日本《医心方》
所引考补，当在今本所缺七卷中。其各书所引，仍逐条附注于下，以便稽考。
饮食有常节，起居有常度，不妄不作。（以理而取声色芳味，不妄视听也。循理而
动，不为分外之事。平按∶此条见《素问》卷一第一《上古天真论》。）
上古圣人之教也，下皆为之。（上古圣人使人行者，身先行之，为不言之教。不言
之教，胜有言之教，故下百姓仿行者众，故曰下皆为之。平按∶此条见同上。）
身肌宗一。（真人身之肌体，与太极同质，故云宗一。平按∶此条见同上。）
有至人者。（积精全神，能至于德，故称至人。平按∶此条见同上。）
帝曰∶余闻上古圣人，论理人形，列别脏腑，端络经脉，会通六合，各从其经，气
穴所发，各有处名，溪谷属骨，皆有分起，分部逆从，各有条理，四时阴阳，尽有经纪，
外内之应，皆有表里，信其然乎？（平按∶此条见《素问》卷二第五《阴阳应象大论》。又按新校
正云∶详帝曰至信其然乎，全元起本及《太素》在上古圣人之教也上。）
在变动为握。（握、忧、哕、咳、 五者，改志而有，名曰变动也。平按∶此条亦
见《素问》卷二第五。）
脉生脾。（平按∶此条见同上。）
在变动为忧。（心之忧在心变动，肺之忧在肺之志，是则肺主于秋，忧为正也；心
主于夏，变而生忧也。平按∶此条见《素问》同上。又杨氏此注，亦见《甲乙经》卷一
第一。）
东方，风伤筋，酸伤筋。中央，湿伤肉，甘伤肉。南方，热伤气，苦伤气。北方，寒
伤血，咸伤血。西方，热伤皮毛，辛伤皮毛。（平按∶此条见《素问》同上。又按《素
问》新校正云∶“凡此五方所伤，《太素》俱云自伤。”袁刻云∶自伤似亦注文。）
中央生湿。（六月，四阳二阴，合蒸以生湿气也。平按∶此条见同上。）
湿生土。（四阳二阴，合而为湿，蒸腐万物成土也。平按∶此条见同上。）
在变动为哕。（哕，气忤也。平按∶此条见同上。）
燥伤皮毛，热胜燥。（平按∶此条见同上。）
寒伤骨。（平按∶此条见同上。）
湿胜寒。（平按∶此条见同上。又按∶寒伤骨、湿伤寒两条，袁刻脱。）
咸伤骨。（平按∶此条见同上。）
左右者，阴阳之道路也。（阴气右行，阳气左行。平按∶此条见同上。）
肖者濯濯。（平按∶此条见《素问》卷三第八《灵兰秘典论》。）
神之处。（平按∶此条见《素问》卷三第九《六节藏象论》。）
又按∶《素问·六节藏象论》为阳中之太阴，新校正引《太素》太阴作少阴；为阴
中之少阴，新校正引《太素》少阴作太阴；此为阳中之少阳，新校正引《太素》作阴中
之少阳，三条。平从杨惺吾氏所获日本仁和寺宫御藏本残卷十三纸中检出，补入本书卷
三第二《阴阳合》篇，故此三条不复列入。
间者环已。（平按∶此条见《素问》卷四第十六《诊要经终论》。）
滑则少气。（平按此条见《素问》卷五第十七《脉要精微论》，又按《脉经》少气作气少。）
白欲如白璧之泽，不欲如垩。（平按∶此条见同上。）
五脏者，中之府也。（平按∶此条见同上。）
行则偻跗。（平按∶此条见同上。）
象心之太浮也。（平按∶此条见《素问》卷七第二十一《经脉别论》。）
所谓气虚者。（气虚者，膻中气不足也。平按∶此条见《素问》卷八第二十八《通
评虚实论》。）
尺满而不应也。（平按∶此条见同上。）
足温则生，寒则死。（足温气下，故生。足寒气不下者，逆而致死。平按∶此条见同上。）
脉实大病久可治。（平按∶此条见同上。又按《素问》王注云。久病血气衰，脉不
当实大，故不可治。新校正云∶“详经言实大病久可治，注意以为不可治，《甲乙经》、
《太素》、全元起本并云可治。”复引巢元方云∶“脉数大者生，细小浮者死。”袁刻
作脉悬小坚病久可治，恐误。）
诵而颇能解，解而未能别，别而未能明，明而未能彰。（习道有五∶一诵，二解，
三别，四明，五彰。平按∶此条见《素问》卷二十三第七十五《着至教论》。）
列星辰与日月光。（此条见同上。）
上通神农，着至教拟于二皇。（平按∶此条见同上。）
夫三阳，太为业。（平按∶此条见同上。）
下为漏病。（漏病，谓膀胱漏泄，大小便数，不禁守也。平按∶此条见同上。）
肾且绝死，死日暮也。（平按∶此条见同上。）
子诚别而已通五脏之过。（平按∶此条见《素问》卷二十三第七十六《示从容论》。）
是以名曰诊经。（平按∶此条见同上。）
为万民副。（副，助也。平按∶此条见《素问》卷二十三第七十七《疏五过论》。）
病深以甚也。（平按∶此条见同上。）
始乐始苦。（平按∶此条见同上。）
封君败伤，及公候王。（平按∶此条见同上。）
气内为实。（天地间气为外气，人身中气为内气。外气裁成万物，是为外实；内气
营卫裁生，故为内实。治病能求内气之理，是治病之要也。平按∶此条见同上。）
更名自巧。（平按∶此条见《素问》卷二十三第七十八《征四失论》。）
愚心自功。（平按∶此条见同上。）
黄帝燕坐，临观八极，正八风之气而问雷公曰∶阴阳之类，经脉之道，五中所主，
何藏最贵？（夫天为阳，地为阴，人为和。阴无其阳，衰杀无已；阳无其阴，生长不止。
生长不止则伤于阴，阴伤则阴灾起；衰杀不已则伤于阳，阳伤则阳祸生矣。故须圣人在
天地间，和阴阳气，令万物生也。和气之道，谓先修身为德则阴阳气和，阴阳气和则八
节风调，八节风调则八虚风止，于是疵疠不起，嘉祥竟集，此亦不知所以然而然也。故
黄帝问身之经脉贵贱，根据之调摄，修身于身，以正八风之气。平按∶此条见《素问》卷
二十四第七十九《阴阳类论》。）
三阳为经，二阳为维，一阳为游部。（三阳，足太阳脉也，从目内 上头，分为四
道，下项并正别脉上下六道，以行于背，与身为经。二阳，足阳明脉也，从鼻而起，下
咽分为四道，并正别脉六道，上下行腹，纲维于身。一阳，
足少阳脉也，起目外 ，络头分为四道，下缺盆并正别脉六道上下，生经营百节，流
气三部，故曰游部。平按∶此条见同上。）
伏鼓不浮，上空志心。（肺脉浮涩，此为平也。今见伏鼓，是肾脉也。足少阴脉贯
脊属肾，上入肺中，从肺出络心。肺气下入肾志，上入心神也。平按∶此条见同上。）
一阴独至。（一阴，厥阴也。平按∶此条见同上。）
二阴一阳病在肺。（平按∶此条见同上。）
阴阳皆绝，期在孟春。（平按∶此条见同上。）
阴阳交，期在 水。（ ，廉检反，水静也，七月水生时也。平按∶此条见同上。）
一上不下，寒厥到膝。（虚者，厥也。阳气一上于头，不下于足，足胫虚，故寒厥
至膝。平按∶此条见《素问》卷二十四第八十《方盛衰论》。）
若伏空室，为阴阳之一。（平按∶此条见同上。）
至阳绝阴，是为少气。（平按∶此条见同上。）
脾主为卫。（平按∶此条见《甲乙经》卷一第三。）
六腑者，胃为之海，广KT 大颈张胸，五谷乃容。（平按∶此条见同上。）
当候阙中。（平按∶此条见《甲乙经》卷一第十五。）
黑色见于庭。（平按∶此条见同上。）
阙上者，咽喉也。（平按∶此条见同上。）
阙中者，肺也。（平按∶此条见同上。）
病生于阳者，先治其外，后治其内。（平按∶此条见同上。）
卫气留于腹中。（平按∶此条见《甲乙经》卷九第四。）
非灾风也。（平按∶此条见《甲乙经》卷十第一下编。）
血气留积，髋皮充肌。（平按∶此条见《甲乙经》卷十一第六。）
有过之脉。（平按∶此条见《脉经》卷一第二。）
滑则气少。（平按∶此条见《脉经》卷一第十三。又按《素问·脉要精微论》气少
作少气。）
寒气暴上，脉满实何如？曰∶实而滑则生，实而逆则死矣。其形尽满何如？曰∶举
形尽满者，脉急大坚，尺满而不应，如是者，顺则生，逆则死。何谓顺则生、逆则死？
曰∶所谓顺者，手足温也；谓逆者，手足寒也。（平按∶此条见《脉经》卷四第七。）
一月膏，二月脉，三月胞，四月胎，五月筋，六月骨，七月成，八月动，九月躁，十月生。
（平按∶此条见日本《医心方》卷二十二。又按《太素》卷九第一《经脉正别》篇，杨
注云∶“人之受身时，一月而膏，二月而脉，为形之先。”自三月胞以下不载。又按
《医心方》卷二十四所引《太素》有“玄元皇帝曰∶人受天地之气，变化而生，一月而
膏，二月而脉，
三月而胞，四月而胎，五月而筋，六月而骨，七月而成形，八月而动，九月而臊，十
月而生。”当系杨注，与《医心方》卷二十二所引小异。）
导引，谓熊颈鸟伸五禽戏等，近愈痿 万病，远取长生久视也。（平按∶此条见日
本《医心方》卷二十七所引《太素》杨注。）
平氏按语：此篇内容见于《素问》同一编次，又见于《甲乙经》卷十二第五。
头痛耳鸣，九窍（眼、耳、口、鼻等七窍及前阴、后阴）不通利，这是由肠胃病变所产生。（肠胃的经脉上行至头部，分布于七窍，因此肠胃功能不利，会导致头面诸窍发生疾病。）
平氏按语：此篇内容见于《素问》同一编次，又见于《甲乙经》卷十一第九。
突发痈肿、筋脉弛缓无力，随着肌肉间隙而疼痛，魄汗（肺之汗）不止，胞气（膀胱之气）不足，治疗应取经络上的输穴。（筋濡，是指筋脉湿弱无力。随分痛，是指沿着肌肉间隙疼痛。魄汗，是肺所主的汗液。胞气不足，是指膀胱的气机不足。这五种病症，可以通过选取十二经的输穴来治疗主要病证。平氏按语：《素问》中“濡”字写作某字。《素问》和《甲乙经》在“随”字下没有“外”字。）
根据王冰注《素问》林亿等人的新校正，以及林亿等人校正的《甲乙经》、《脉经》和日本《医心方》所引用的内容考证补充，这些内容应当存在于今本缺失的第七卷中。各书所引的内容，仍逐条附注在下面，以便查考。
饮食有固定的节制，起居有固定的规律，不妄为、不作乱。（以理法来取舍声色香味，不胡乱视听。遵循理法而动，不做分外之事。平氏按语：此条见于《素问》卷一第一篇《上古天真论》。）
上古圣人的教化，百姓都效仿实行。（上古圣人让他人实行的道理，自己首先身体力行，这是不言的教化。不言的教化，胜过有言的教化，所以百姓仿效实行的很多，所以说百姓都效仿实行。平氏按语：此条见于同上。）
身体的肌体与太极同质。（真人的身体肌体，与太极本质相同，所以说宗一。平氏按语：此条见于同上。）
有称为至人的人。（积累精气、保全神志，能达到道德的境界，所以称为至人。平氏按语：此条见于同上。）
黄帝说：我听说上古圣人，论述人体形体，分别脏腑，梳理经脉，会通六合（六经），各自归属于其经脉，气穴的发出处，各有名称，溪谷属骨，都有分界起始，分部逆顺，各有条理，四时阴阳，尽有经纪（规律），内外相应，都有表里关系，确实是这样吗？（平氏按语：此条见于《素问》卷二第五篇《阴阳应象大论》。另外按新校正云：从“帝曰”到“信其然乎”，全元起本及《太素》位于“上古圣人之教也”之上。）
在变动方面表现为握（抽搐拘挛）。（握、忧、哕、咳、 五者，是改变情志而产生的，称为变动。平氏按语：此条也见于《素问》卷二第五篇。）
脉象生于脾。（平氏按语：此条见于同上。）
在变动方面表现为忧。（心的忧在于心的变动，肺的忧在于肺的情志，这说明肺主于秋，忧是其正志；心主于夏，变而生忧。平氏按语：此条见于《素问》同上。另外杨氏的这个注释，也见于《甲乙经》卷一第一篇。）
东方，风邪伤筋，酸味伤筋。中央，湿邪伤肉，甘味伤肉。南方，热邪伤气，苦味伤气。北方，寒邪伤血，咸味伤血。西方，热邪伤皮毛，辛味伤皮毛。（平氏按语：此条见于《素问》同上。另外按《素问》新校正云：“以上五方所伤，《太素》都说是自伤。”袁刻本云：自伤似乎也是注文。）
中央生湿气。（六月，四阳二阴，合蒸而产生湿气。平氏按语：此条见于同上。）
湿气生土。（四阳二阴，合而为湿，蒸腐万物形成土。平氏按语：此条见于同上。）
在变动方面表现为哕（呃逆）。（哕，是气逆上冲。平氏按语：此条见于同上。）
燥邪伤皮毛，热胜则燥。（平氏按语：此条见于同上。）
寒邪伤骨。（平氏按语：此条见于同上。）
湿胜则寒。（平氏按语：此条见于同上。另外按：寒伤骨、湿伤寒两条，袁刻本脱漏。）
咸味伤骨。（平氏按语：此条见于同上。）
左右，是阴阳运行的道路。（阴气向右运行，阳气向左运行。平氏按语：此条见于同上。）
肖者濯濯（形容腹部胀满空虚的样子）。（平氏按语：此条见于《素问》卷第三第八篇《灵兰秘典论》。）
神所在之处。（平氏按语：此条见于《素问》卷第三第九篇《六节藏象论》。）
另外按：《素问·六节藏象论》中称肺为阳中之太阴，新校正引用《太素》将太阴改为少阴；称肾为阴中之少阴，新校正引用《太素》将少阴改为太阴；称肝为阳中之少阳，新校正引用《太素》作阴中之少阳，这三条。我从杨惺吾氏获得的日本仁和寺宫御藏本残卷十三纸中检出，补入本书卷三第二篇《阴阳合》篇，所以这三条不再列入。
病情轻浅者环已（痊愈）。（平氏按语：此条见于《素问》卷第四第十六篇《诊要经终论》。）
脉滑则少气。（平氏按语：此条见于《素问》卷第五第十七篇《脉要精微论》，另外按《脉经》中“少气”写作“气少”。）
白色想要像白璧一样润泽，不想要像垩（白土）那样枯白。（平氏按语：此条见于同上。）
五脏，是中焦的府库。（平氏按语：此条见于同上。）
行走时背部弯曲、足背僵硬。（平氏按语：此条见于同上。）
象心之太浮（脉象过于浮散）。（平氏按语：此条见于《素问》卷第七第二十一篇《经脉别论》。）
所谓气虚。（气虚，是指膻中气不足。平氏按语：此条见于《素问》卷第八第二十八篇《通评虚实论》。）
尺部脉满而不应指。（平氏按语：此条见于同上。）
足温则生，足寒则死。（足温说明气下行，故生。足寒气不下行，属于逆证而导致死亡。平氏按语：此条见于同上。）
脉实，大病久病可治。（平氏按语：此条见于同上。另外按《素问》王冰注云：久病气血衰，脉不应当实大，所以不可治。新校正云：“详经言实大病久可治，注意以为不可治，《甲乙经》、《太素》、全元起本都说可治。”又引用巢元方云：“脉数大者生，细小浮者死。”袁刻本作脉悬小坚病久可治，恐怕有误。）
诵读且能理解，理解且能辨别，辨别且能明晓，明晓且能彰显。（习道有五：一诵，二解，三别，四明，五彰。平氏按语：此条见于《素问》卷第二十三第七十五篇《着至教论》。）
罗列星辰与日月之光。（此条见于同上。）
上通神农，着至教拟于二皇。（平氏按语：此条见于同上。）
夫三阳，太为业。（平氏按语：此条见于同上。）
下为漏病。（漏病，是指膀胱漏泄，大小便频数，不能禁守。平氏按语：此条见于同上。）
肾气绝则死，死于日暮。（平氏按语：此条见于同上。）
子诚能辨别并通晓五脏的过失。（平氏按语：此条见于《素问》卷第二十三第七十六篇《示从容论》。）
所以命名为诊经。（平氏按语：此条见于同上。）
作为万民的辅佐。（副，是辅助的意思。平氏按语：此条见于《素问》卷第二十三第七十七篇《疏五过论》。）
病势深重而且严重。（平氏按语：此条见于同上。）
始乐始苦。（平氏按语：此条见于同上。）
封君败伤，以及公侯王。（平氏按语：此条见于同上。）
气在内表现为实。（天地间的气为外气，人身中的气为内气。外气裁成万物，是为外实；内气营卫裁生，故为内实。治病能探求内气的道理，是治病的要领。平氏按语：此条见于同上。）
更名自巧。（平氏按语：此条见于《素问》卷第二十三第七十八篇《征四失论》。）
愚心自功。（平氏按语：此条见于同上。）
黄帝闲坐，临观八方极远之地，端正八风之气并问雷公说：阴阳的分类，经脉的道理，五脏所主，哪个脏最尊贵？（天为阳，地为阴，人为和。阴没有阳，衰杀无已；阳没有阴，生长不止。生长不止就会伤害阴，阴伤则阴灾起；衰杀无已就会伤害阳，阳伤则阳祸生。所以需要圣人在天地间，调和阴阳之气，让万物生长。和气之道，谓先修身立德则阴阳气和，阴阳气和则八节风调，八节风调则八虚风止，于是疵疠不起，嘉祥竟集，这也是不知所以然而然。所以黄帝问身之经脉贵贱，根据之调摄，修身于身，以正八风之气。平氏按语：此条见于《素问》卷第二十四第七十九篇《阴阳类论》。）
三阳为经，二阳为维，一阳为游部。（三阳，指足太阳脉，从目内眦上行至头，分为四道，下项并正别脉上下六道，行于背部，与身为经。二阳，指足阳明脉，从鼻而起，下咽分为四道，并正别脉六道，上下行于腹部，纲维于身。一阳，指足少阳脉，起于目外眦，络头分为四道，下缺盆并正别脉六道上下，生经营百节，流气三部，所以叫游部。平氏按语：此条见于同上。）
脉伏鼓而不浮，上空志心。（肺脉浮涩，这是平脉。现在见到伏鼓脉，是肾脉。足少阴脉贯脊属肾，上入肺中，从肺出络心。肺气下入肾志，上入心神。平氏按语：此条见于同上。）
一阴独至。（一阴，指厥阴。平氏按语：此条见于同上。）
二阴一阳病在肺。（平氏按语：此条见于同上。）
阴阳皆绝，期在孟春。（平氏按语：此条见于同上。）
阴阳交，期在 水。（ ，廉检反，水静也，七月水生时也。平氏按语：此条见于同上。）
一上不下，寒厥到膝。（虚者，厥也。阳气一上于头，不下于足，足胫虚，所以寒厥至膝。平氏按语：此条见于《素问》卷第二十四第八十篇《方盛衰论》。）
若伏空室，为阴阳之一。（平氏按语：此条见于同上。）
至阳绝阴，是为少气。（平氏按语：此条见于同上。）
脾主为卫。（平氏按语：此条见于《甲乙经》卷一第三篇。）
六腑，胃为之海，广KT 大颈张胸，五谷乃容。（平氏按语：此条见于同上。）
当候阙中。（平氏按语：此条见于《甲乙经》卷一第十五篇。）
黑色见于庭。（平氏按语：此条见于同上。）
阙上者，咽喉也。（平氏按语：此条见于同上。）
阙中者，肺也。（平氏按语：此条见于同上。）
病生于阳者，先治其外，后治其内。（平氏按语：此条见于同上。）
卫气留于腹中。（平氏按语：此条见于《甲乙经》卷九第四篇。）
非灾风也。（平氏按语：此条见于《甲乙经》卷十第一下编。）
血气留积，髋皮充肌。（平氏按语：此条见于《甲乙经》卷十一第六篇。）
有过之脉。（平氏按语：此条见于《脉经》卷一第二篇。）
脉滑则气少。（平氏按语：此条见于《脉经》卷一第十三篇。另外按《素问·脉要精微论》中“气少”写作“少气”。）
寒气暴上，脉满实何如？曰：实而滑则生，实而逆则死矣。其形尽满何如？曰：举形尽满者，脉急大坚，尺满而不应，如是者，顺则生，逆则死。何谓顺则生、逆则死？曰：所谓顺者，手足温也；谓逆者，手足寒也。（平氏按语：此条见于《脉经》卷四第七篇。）
一月膏，二月脉，三月胞，四月胎，五月筋，六月骨，七月成，八月动，九月躁，十月生。（平氏按语：此条见于日本《医心方》卷二十二。另外按《太素》卷九第一篇《经脉正别》篇，杨注云：“人之受身时，一月而膏，二月而脉，为形之先。”自三月胞以下不载。另外按《医心方》卷二十四所引《太素》有“玄元皇帝曰：人受天地之气，变化而生，一月而膏，二月而脉，三月而胞，四月而胎，五月而筋，六月而骨，七月而成形，八月而动，九月而臊，十月而生。”当系杨注，与《医心方》卷二十二所引小异。）
导引，指熊颈鸟伸五禽戏等，近愈痿痹万病，远取长生久视也。（平氏按语：此条见于日本《医心方》卷二十七所引《太素》杨注。）
Ping's Note: This section appears in the same compilation of *Suwen* (Plain Questions), and also in Volume 12, Section 5 of *Jiayijing* (Systematic Classic of Acupuncture and Moxibustion).
Headache and tinnitus, with dysfunction of the nine orifices (the seven sensory orifices plus the urethra and anus), arise from disorders of the stomach and intestines. (The meridians of the stomach and intestines ascend to the head and distribute to the seven orifices; therefore, dysfunction of the stomach and intestines leads to pathology in the head and orifices.)
Ping's Note: This section appears in the same compilation of *Suwen*, and also in Volume 11, Section 9 of *Jiayijing*.
Sudden carbuncles, flaccid tendons, pain following the muscle intervals, unceasing Po sweat (sweat governed by the Lung), and insufficiency of Bao Qi (Qi of the Bladder) should be treated by selecting Shu points on the meridians. (Flaccid tendons refer to tendons weakened by dampness. Pain following the intervals refers to pain along the intermuscular spaces. Po sweat is sweat governed by the Lung. Insufficiency of Bao Qi refers to insufficiency of the Qi of the Bladder. These five conditions can be primarily treated by selecting the Shu points of the Twelve Meridians. Ping's Note: In *Suwen*, "ru" is written as a different character. *Suwen* and *Jiayijing* omit the character "wai" after "sui".)
Based on verification and supplementation from Wang Bing's commentary on *Suwen*, Lin Yi et al.'s New Corrections, Lin Yi et al.'s corrected *Jiayijing*, *Maijing* (Pulse Classic), and citations in the Japanese *Ishinpō* (Medical Heart Formulas), these contents should reside in the missing seventh volume of the current text. The citations from various books are appended item by item below for reference.
Diet has constant moderation, daily routine has constant measure, no recklessness, no disorder. (To select sounds, colors, fragrances, and flavors according to principle, without reckless hearing or seeing. To move according to principle, without engaging in affairs beyond one's duty. Ping's Note: This passage appears in Volume 1, Chapter 1, *Shanggu Tianzhen Lun* (Discourse on the Heavenly Truth of Antiquity) of *Suwen*.)
The teachings of the sages of antiquity were followed by all below. (The sages of antiquity, when instructing others, first practiced it themselves; this is teaching without words. Teaching without words surpasses teaching with words, so many common people imitated and practiced it; thus it is said that all below followed it. Ping's Note: This passage appears in the same chapter.)
The body's musculature is unified with the Great One (Taiji). (The body of the Zhenren [True Person] has musculature identical in nature to the Taiji; hence it is called "Zongyi" [unified with the source]. Ping's Note: This passage appears in the same chapter.)
There are those called Zhiren (Perfected Persons). (Accumulating essence and preserving spirit, reaching the virtue of Dao, they are called Zhiren. Ping's Note: This passage appears in the same chapter.)
The Yellow Emperor said: I have heard that the sages of antiquity discussed human form, distinguished the Zang-Fu organs, traced the meridians, integrated the Six Reities (Six Meridians), each following its own meridian; the emission points of Qi acupoints have their names; the streams and valleys attached to bones have their divisions and origins; the distribution of reversal and compliance has its order; the Yin and Yang of the four seasons have their principles; the correspondence between interior and exterior has its manifest and concealed aspects. Is this truly so? (Ping's Note: This passage appears in Volume 2, Chapter 5, *Yinyang Yingxiang Dalun* (Great Discourse on the Correspondence of Yin and Yang) of *Suwen*. Additionally, according to the New Corrections: From "Di yue" to "xin qi ran hu", the Quan Qiyuan edition and *Taisu* place this before "The teachings of the sages of antiquity".)
In terms of transformation, it manifests as grasping (tendon contraction). (Grasping, worry, hiccups, coughing, and [missing character] are changes in will/emotion, named transformations. Ping's Note: This passage also appears in Volume 2, Chapter 5 of *Suwen*.)
The pulse generates from the Spleen. (Ping's Note: This passage appears in the same chapter.)
In terms of transformation, it manifests as worry. (Worry of the Heart lies in the Heart's transformation; worry of the Lung lies in the Lung's emotion. Thus, the Lung governs Autumn, and worry is its proper emotion; the Heart governs Summer, and worry arises from transformation. Ping's Note: This passage appears in *Suwen* above. Also, Yang's note here appears in *Jiayijing* Volume 1, Chapter 1.)
The East: Wind injures tendons, Sour flavor injures tendons. The Center: Dampness injures flesh, Sweet flavor injures flesh. The South: Heat injures Qi, Bitter flavor injures Qi. The North: Cold injures Blood, Salty flavor injures Blood. The West: Heat injures skin and hair, Pungent flavor injures skin and hair. (Ping's Note: This passage appears in *Suwen* above. Additionally, according to *Suwen* New Corrections: "All injuries of the five directions mentioned here, *Taisu* states as self-injury." Yuan Ke edition says: Self-injury seems to be a note.)
The Center generates Dampness. (In the sixth month, Four Yang and Two Yin combine and steam to generate Dampness. Ping's Note: This passage appears in the same chapter.)
Dampness generates Earth. (Four Yang and Two Yin combine to become Dampness, steaming and rotting all things to form Earth. Ping's Note: This passage appears in the same chapter.)
In terms of transformation, it manifests as hiccups. (Hiccups are rebellious Qi. Ping's Note: This passage appears in the same chapter.)
Dryness injures skin and hair; Heat overcoming Dryness. (Ping's Note: This passage appears in the same chapter.)
Cold injures bones. (Ping's Note: This passage appears in the same chapter.)
Dampness overcoming Cold. (Ping's Note: This passage appears in the same chapter. Additionally: The passages "Cold injures bones" and "Dampness injures Cold" are omitted in Yuan Ke edition.)
Salty flavor injures bones. (Ping's Note: This passage appears in the same chapter.)
Left and Right are the pathways of Yin and Yang. (Yin Qi moves to the right, Yang Qi moves to the left. Ping's Note: This passage appears in the same chapter.)
Xiao zhe zhuozhuo (describing a hollow, distended abdomen). (Ping's Note: This passage appears in Volume 3, Chapter 8, *Linglan Midian Lun* (Secret Discourse on the Spiritual Repository) of *Suwen*.)
The dwelling place of Shen (Spirit). (Ping's Note: This passage appears in Volume 3, Chapter 9, *Liujie Zangxiang Lun* (Discourse on the Manifestation of Zang-Fu in Six Sections) of *Suwen*.)
Additionally: In *Suwen · Liujie Zangxiang Lun*, the Lung is called Taiyin within Yang; the New Corrections cite *Taisu* changing Taiyin to Shaoyin; the Kidney is called Shaoyin within Yin; the New Corrections cite *Taisu* changing Shaoyin to Taiyin; the Liver is called Shaoyang within Yang; the New Corrections cite *Taisu* as Shaoyang within Yin. These three items were extracted from thirteen sheets of manuscript found by Yang Xingwu in the Imperial Collection of Ninna-ji Temple in Japan and added to Book 3, Chapter 2, *Yinyang He* of this book; thus these three are not listed again.
When the disease is mild, recovery occurs in a cycle. (Ping's Note: This passage appears in Volume 4, Chapter 16, *Zhuyao Jingzhong Lun* (Discourse on the Essential Meridian Endings) of *Suwen*.)
Slippery pulse indicates deficiency of Qi. (Ping's Note: This passage appears in Volume 5, Chapter 17, *Maiyao Jingwei Lun* (Essential Discourse on Pulse Examination) of *Suwen; additionally, *Maijing* writes "deficiency of Qi" as "scarcity of Qi".)
White should resemble the luster of white jade, not the dryness of chalk. (Ping's Note: This passage appears in the same chapter.)
The Five Zang organs are the mansions of the Interior. (Ping's Note: This passage appears in the same chapter.)
Walking with stooped back and stiff dorsum pedis. (Ping's Note: This passage appears in the same chapter.)
Resembling the excessive floating of the Heart. (Ping's Note: This passage appears in Volume 7, Chapter 21, *Jingmai Bailun* (Discourse on Differences in Meridians) of *Suwen*.)
What is meant by deficiency of Qi. (Deficiency of Qi refers to insufficiency of Qi in the Danzhong. Ping's Note: This passage appears in Volume 8, Chapter 28, *Tongping Xushi Lun* (Discourse on Uniform Evaluation of Deficiency and Excess) of *Suwen*.)
Fullness at the Chi position without response. (Ping's Note: This passage appears in the same chapter.)
Warm feet indicate life; cold feet indicate death. (Warm feet indicate Qi descending, thus life. Cold feet with non-descending Qi is rebellion leading to death. Ping's Note: This passage appears in the same chapter.)
Excess pulse in severe or chronic disease is treatable. (Ping's Note: This passage appears in the same chapter. Additionally, Wang Bing's note on *Suwen* says: In chronic disease, Qi and Blood are depleted, so the pulse should not be excess and large; thus it is untreatable. New Corrections say: "Examining the classic stating excess in severe/chronic disease is treatable, while the note considers it untreatable; *Jiayijing*, *Taisu*, and Quan Qiyuan edition all state it is treatable." It further cites Chao Yuanfang: "Rapid and large pulse indicates life; fine, small, and floating pulse indicates death." Yuan Ke edition writes "hanging, small, and firm pulse in chronic disease is treatable," which is likely erroneous.)
Reciting and somewhat understanding, understanding but unable to distinguish, distinguishing but unable to clarify, clarifying but unable to manifest. (Learning the Dao has five stages: one, reciting; two, understanding; three, distinguishing; four, clarifying; five, manifesting. Ping's Note: This passage appears in Volume 23, Chapter 75, *Zhezhi Jiao Lun* (Discourse on Profound Teachings) of *Suwen*.)
Listing the stars and the light of sun and moon. (This passage appears in the same chapter.)
Reaching up to Shennong, establishing profound teachings comparable to the Two Emperors. (Ping's Note: This passage appears in the same chapter.)
Regarding the Three Yang, Tai serves as the profession/foundation. (Ping's Note: This passage appears in the same chapter.)
Below presents as leakage disease. (Leakage disease refers to bladder leakage, frequent urination and defecation, inability to hold. Ping's Note: This passage appears in the same chapter.)
Kidney exhaustion leads to death, dying at dusk. (Ping's Note: This passage appears in the same chapter.)
You must indeed distinguish and understand the faults of the Five Zang organs. (Ping's Note: This passage appears in Volume 23, Chapter 76, *Shi Congrong Lun* (Discourse on Showing Composure) of *Suwen*.)
Therefore it is named the Classic of Diagnosis. (Ping's Note: This passage appears in the same chapter.)
As an assistant to the myriad people. (Fu means assistance. Ping's Note: This passage appears in Volume 23, Chapter 77, *Shuwuguo Lun* (Discourse on Five Negligences) of *Suwen*.)
The disease is deep and severe. (Ping's Note: This passage appears in the same chapter.)
Initially joy, initially suffering. (Ping's Note: This passage appears in the same chapter.)
Fall of feudal lords, and dukes, marquis, and kings. (Ping's Note: This passage appears in the same chapter.)
Qi internally becomes excess. (Qi in heaven and earth is external Qi; Qi in the human body is internal Qi. External Qi shapes all things, constituting external excess; Internal Qi nourishes and guards, constituting internal excess. Seeking the principle of internal Qi in treating disease is the key to treatment. Ping's Note: This passage appears in the same chapter.)
Changing names to appear clever. (Ping's Note: This passage appears in Volume 23, Chapter 78, *Zhengsishi Lun* (Discourse on Four Errors) of *Suwen*.)
Foolish mind claiming merit. (Ping's Note: This passage appears in the same chapter.)
The Yellow Emperor sat leisurely, observing the eight extremes, rectifying the Qi of the Eight Winds, and asked Leigong: Regarding categories of Yin and Yang, the way of meridians, what each of the Five Viscera governs, which Zang organ is most noble? (Heaven is Yang, Earth is Yin, Humanity is Harmony. Without Yin, Yang declines and kills endlessly; without Yang, Yin grows and multiplies endlessly. Endless growth harms Yin, causing Yin disasters; endless decline harms Yang, causing Yang calamities. Thus, sages are needed between Heaven and Earth to harmonize Yin and Yang Qi, allowing all things to grow. The way of Harmony is to first cultivate oneself and virtue, then Yin and Yang Qi harmonize; if Yin and Yang Qi harmonize, the winds of the eight seasons are regulated; if winds of eight seasons are regulated, the winds of the eight voids cease; thus diseases do not arise, and auspicious signs gather. This is also unknowingly so. Thus, the Yellow Emperor asks about the nobility and baseness of the body's meridians, based on regulation, cultivating oneself to rectify the Qi of the Eight Winds. Ping's Note: This passage appears in Volume 24, Chapter 79, *Yinyang Lei Lun* (Discourse on Categories of Yin and Yang) of *Suwen*.)
Three Yang acts as the meridian framework, Two Yang acts as the support, One Yang acts as the wandering department. (Three Yang refers to Foot-Taiyang Meridian, ascending from the inner canthus to the head, dividing into four paths, descending the neck with main and branch meridians totaling six paths, traveling on the back, serving as the meridian framework for the body. Two Yang refers to Foot-Yangming Meridian, rising from the nose, descending the throat dividing into four paths, with main and branch meridians totaling six paths, traveling up and down the abdomen, supporting the body. One Yang refers to Foot-Shaoyang Meridian, arising from the outer canthus, connecting the head dividing into four paths, descending the supraclavicular fossa with main and branch meridians totaling six paths up and down, managing the hundred joints, circulating Qi in three regions, hence called Wandering Department. Ping's Note: This passage appears in the same chapter.)
Pulse is deep and drum-like without floating, emptying the Zhi (Will) and Xin (Heart). (Lung pulse floating and choppy is normal. Now seeing deep and drum-like pulse indicates Kidney pulse. Foot-Shaoyin Meridian penetrates the spine and connects to the Kidney, ascends into the Lung, emerges from the Lung to connect to the Heart. Lung Qi descends into Kidney Will, ascends into Heart Spirit. Ping's Note: This passage appears in the same chapter.)
One Yin arrives alone. (One Yin refers to Jueyin. Ping's Note: This passage appears in the same chapter.)
Two Yin and One Yang disease is in the Lung. (Ping's Note: This passage appears in the same chapter.)
Both Yin and Yang are exhausted, expected in early spring. (Ping's Note: This passage appears in the same chapter.)
Yin and Yang intersect, expected during [water stillness]. ( , pronounced lian jian, water stillness, July when Water is born. Ping's Note: This passage appears in the same chapter.)
Ascending once but not descending, cold jue reaches the knees. (Deficiency is jue. Yang Qi ascends once to the head but does not descend to the feet; the calves are deficient, thus cold jue reaches the knees. Ping's Note: This passage appears in Volume 24, Chapter 80, *Fang Shengshuai Lun* (Discourse on Extreme Excess and Deficiency) of *Suwen*.)
If lying in an empty room, it is one of Yin and Yang. (Ping's Note: This passage appears in the same chapter.)
Extreme Yang cuts off Yin, this is deficiency of Qi. (Ping's Note: This passage appears in the same chapter.)
The Spleen governs defense. (Ping's Note: This passage appears in *Jiayijing* Volume 1, Chapter 3.)
The Six Fu organs, the Stomach is their sea, wide chest, large neck, expanded thorax, where grains are contained. (Ping's Note: This passage appears in the same chapter.)
One should observe Quezhong. (Ping's Note: This passage appears in *Jiayijing* Volume 1, Chapter 15.)
Black color appears in the Ting (forehead). (Ping's Note: This passage appears in the same chapter.)
Above Quezhong is the pharynx and larynx. (Ping's Note: This passage appears in the same chapter.)
At Quezhong is the Lung. (Ping's Note: This passage appears in the same chapter.)
Diseases originating from Yang should be treated externally first, then internally. (Ping's Note: This passage appears in the same chapter.)
Wei Qi remains in the abdomen. (Ping's Note: This passage appears in *Jiayijing* Volume 9, Chapter 4.)
It is not disaster wind. (Ping's Note: This passage appears in *Jiayijing* Volume 10, First Lower Compilation.)
Blood and Qi stagnate, hip skin fills muscles. (Ping's Note: This passage appears in *Jiayijing* Volume 11, Chapter 6.)
Meridians with abnormalities. (Ping's Note: This passage appears in *Maijing* Volume 1, Chapter 2.)
Slippery pulse indicates scarcity of Qi. (Ping's Note: This passage appears in *Maijing* Volume 1, Chapter 13. Additionally, *Suwen · Maiyao Jingwei Lun* writes "scarcity of Qi" as "deficiency of Qi".)
Cold Qi suddenly ascends, pulse full and excess, how is it? Answer: Excess and slippery indicates life; excess and rebellious indicates death. What about the form being entirely full? Answer: If the entire form is full, the pulse is urgent, large, and firm, Chi position is full without response; in such cases, compliance indicates life, rebellion indicates death. What is compliance indicating life and rebellion indicating death? Answer: Compliance means warm hands and feet; rebellion means cold hands and feet. (Ping's Note: This passage appears in *Maijing* Volume 4, Chapter 7.)
First month paste, second month vessels, third month womb, fourth month fetus, fifth month tendons, sixth month bones, seventh month formed, eighth month moving, ninth month restless, tenth month birth. (Ping's Note: This passage appears in Japanese *Ishinpō* Volume 22. Additionally, in *Taisu* Volume 9, Chapter 1, *Jingmai Zhengbie* chapter, Yang's note says: "When receiving the body, first month paste, second month vessels, preceding form." From third month womb onwards is not recorded. Additionally, *Ishinpō* Volume 24 cites *Taisu*: "Emperor Xuanyuan said: Humans receive Qi of Heaven and Earth, transforming to be born; first month paste, second month vessels, third month womb, fourth month fetus, fifth month tendons, sixth month bones, seventh month formed, eighth month moving, ninth month odor, tenth month birth." This is likely Yang's note, slightly differing from *Ishinpō* Volume 22.)
Daoyin (Guiding and Pulling), referring to exercises like Bear Neck and Bird Stretch, Five Animal Frolics, etc., near cures paralysis and myriad diseases, far achieves long life and clear vision. (Ping's Note: This passage appears in Japanese *Ishinpō* Volume 27, citing Yang's note from *Taisu*.)