黄帝问曰。余闻古之治病。惟其移精变气。可祝由而已。今世治病。毒药治其内。针石治其外。或愈或不愈。何也。
（移精变气者。移益其精。传变其气也。对神之辞曰祝。由、从也。言通祝于神明。病从而可愈已。按此篇帝曰移精变
气。伯曰得神者昌。失神者亡。言能养其精气神者。可祝由而愈病。汤药针石。亦能治之。如精神散失。虽有灵丹。无
能为已。故有愈有不愈也。）岐伯对曰。往古人居禽兽之间。动作以避寒。阴居以避暑。内无眷慕之累。外无伸官之形。
此恬 之世。邪不能深入也。故毒药不能治其内。针石不能治其外。故可移精祝由而已。（伯言往古之人。精神完固。故
可祝由而已。盖以神而后可通神明也。居禽兽之间。不惧于物也。寒暑得宜。四时之气调矣。无眷慕之累。精得其养矣。
无伸官之形。不劳其神矣。居恬 之世。志意自适矣。邪不入五脏骨髓。是以毒药不能治其内。不外伤空窍肌肤。是以
针石不能治其外也。故可移精变气。以通神明。阴阳不测谓之神。神用无方谓之圣。精气充足。可通神明。则阴阳和而
神气通畅。又何患邪贼之为害乎。）当今之世不然。忧患缘其内。苦形伤其外。又失四时之从。逆寒暑之宜。贼风数至。
虚邪朝夕。内至五脏骨髓。外伤空窍肌肤。所以小病必甚。大病必死。故祝由不能已也。帝曰。善。（数音朔心志忧虑
则伤神。苦形烦劳则伤精。逆其四时则伤气。贼风、贼害之风。虚邪、虚乡不正之邪也。精神内虚。故小病必甚。无正
气以胜邪。故大病必死也。）余欲临病患。观死生。决嫌疑。欲知其要。如日月光。可得闻乎。（嫌疑者。不能决其死
生也。要、要道也。色以应日。脉以应月。言色脉之要道。如日月之光明。显而易识也。）岐伯曰。色脉者。上帝之所贵
也。先师之所传也。（色脉之道。上帝之所秘藏。非其人弗教。非其真弗授。先师、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。（八风者。天有八风。在人则有五经之风。谓调理五脉之邪也。六
合、天地四方也。言上古之师。经理色脉而通神明。总不外乎天地阴阳。四时五行之常理也。）变化相移。以观其妙。以
知其要。欲知其要。则色脉是矣。（色者气之华。脉乃精之液。变化相移者。移精变气也。观其移精变气。以通神明之妙。
欲知其要道。则色脉是矣。盖言理色脉而通神明。则知精气之盛衰矣。）色以应日。脉以应月。常求其要。则其要也。（日
月者。天地阴阳之精也。夫色为阳。脉为阴。常求其色脉之要。总不外乎阴阳。故知色以应日。脉以应月。则其要在是
矣。上节言色脉之道。合于五行四时。八风六合。而其要又总归于阴阳。）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。（此复言阴阳色脉之相合也。色之变化五色。以应四时之脉。
色生于脉也。能贵重色脉。以合于神明。所以远死而近生。生道以长。是谓圣王。圣王者。上古之圣。能修其养生之道。
而亦归于真人。）中古之治病。至而治之。汤液十日。以去八风五痹之病。（此言中古之人。不能移精变气。以通神明。
而治以汤药。亦有法也。病至而治之。言不能如恬 虚无之世。虽有贼邪。不能为害。设有病至。而即以汤药治之。八
风者。八方之风。触五脏邪气发病。五痹者。五脏之痹也。以春甲乙伤于风者为肝痹。以夏丙丁伤于风者为心痹。以秋
庚辛伤于风者为肺痹。以冬壬癸伤于风者。为肾痹。以至阴戊己遇此者为脾痹。人之五脏。应地之五行。天之十干。化
生五行。是以汤液十日。十干已周。而五痹可去矣。）十日不已。治以草苏草 之枝。本末为助。标本已得。邪气乃服。
（音该。此言病有标本。而草有本末也。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。五痹者。五脏之痹也。五脏有经俞之外荣。有筋脉皮毛骨肉之外合。是五脏为本。而经俞
筋骨为标也。草生五味。以养五脏气。是以五脏有病。则以苏 治之。如邪在经脉之外合者。则以草苏草 之枝治之。
是以本治本。而以末治标也。心肺居上为阳。而治以草苏。是本乎上者亲上也。肝肾居下为阴。而治以草 。是本乎下
者亲下也。以草之本末为助。而病之标本以得。又何有邪气之不服者。此中古用药之有法也。）暮世之治病也。则不然。
治不本四时。不知日月。不审逆从。（不本四时。治不法五方五气也。不知日月。不识阴阳色脉也。不审逆从。不别标本
顺逆也。）病形已成。乃欲微针治其外。汤液治其内。粗工凶凶。以为可攻。故病未已。新病复起。（上古圣人。不治已
病治未病。今世之治病。已成而后治之。是犹渴而穿井。不亦晚矣。而粗工凶凶。又妄攻之。是故之邪病未去。而妄攻
之新病复起。此今世之工。不审色脉精气之盛虚。而为治亦不知标本之法也。）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。（色脉者。阴阳之道也。临病患。观色脉。知死生而无嫌疑。治之大法。尽于是矣。此复
结前节之义。）逆从到行。标本不得。亡神失国。（逆从到行者。失四时之从。逆寒暑之宜也。标本不得者。不知病之标
本。而以本末为助也。言暮世之人。既不能顺时调养。又不能治却其邪。是必神亡而形失矣。夫心藏神。而为一身之主。
主明则十二官皆安。以为天下则大昌。神亡则失国矣。上古天真论曰。能形与神俱。而尽终其天年。道书曰。神行则气
行。神住即气住。知神气可以长生。故此篇独归重于神焉。）去故就新。乃得真人。（去其故染之病。就其新变化之精神。
乃得真人之道。而亦可归于真人。此言今世之人。能修养其精气。将从上古。协议于道。亦可使益寿而有极时。）帝曰。
余闻其要于夫子矣。夫子言不离色脉。此余之所知也。（帝只知要道。不离于色脉。）岐伯曰。治之极于一。伯因帝知其
要在色脉。故复曰。治之要道。原于至极。总归一而已矣。一者。神也。得其神。则色脉精气皆得矣。帝曰。何谓一。
岐伯曰。一者因得之。（因其情意而得之也。）帝曰。奈何。岐伯曰。闭户塞牖。系之病者。数问其情。以从其意。得神
者昌。失神者亡。帝曰。善。（数音朔。闭户塞牖。无外其志也。神舍于心。心性之动处是谓情。志意者。所以御精神。
收魂魄。适寒温。和喜怒。是以无外其志。数问其情。以从其意。则得其神之存亡矣。失神者死。得神者生。首篇论上
古真人。呼吸精气。独立守神。此篇言往古之人。能移精变气。以通神明。命曰圣王。当世之人。去故就新。乃得真人。
是精神完固。皆可归于真人。如神气散失。虽有良工。无能为已。临病之士。可不察其色脉神气。而徒以针石汤液为事
乎。）
黄帝问道：我听说古代治疗疾病，只要通过移精变气（转移精神、改变气血运行），用祝由术（一种通过祝说病由来转移患者精神以治病的方法）就可以了。现在的人治疗疾病，用药物在内调理，用针石在外治疗，有的痊愈，有的不愈，这是为什么呢？
（所谓移精变气，是增益其精气，传变其气机。对神明祷告称为“祝”，“由”意为顺从。意思是通诚于神明，病邪随之而可治愈。按此篇中黄帝说移精变气，伯高回答说得神者昌盛，失神者死亡。意思是能够保养精气神的人，可以通过祝由术治愈疾病；汤药针石也能治疗。但如果精神散失，即使有灵丹妙药，也无能为力了。所以有的痊愈，有的不愈。）
岐伯回答说：远古时代的人生活在禽兽之间，活动是为了躲避寒冷，居住在阴凉处是为了躲避暑热。内心没有眷恋爱慕的牵累，外表没有奔走官职的劳形。这是恬淡虚无的时代，邪气不能深入体内。所以毒药不能治其内，针石不能治其外，因此只需移精变气和祝由术就可以了。（伯高说远古之人精神完固，所以只需祝由术即可。因为只有精神通达后才能沟通神明。生活在禽兽之间，不被外物所惧。寒暑适宜，四时之气调和。没有眷爱的牵累，精气得以滋养；没有奔走的劳形，精神不致劳累。生活在恬淡的时代，意志自然舒适。邪气不侵入五脏骨髓，所以毒药不能治其内；不外伤及空窍肌肤，所以针石不能治其外。因此可以移精变气，以通神明。阴阳变化莫测称为神，神的作用无固定形式称为圣。精气充足，就能通神明，那么阴阳和谐而神气通畅，又何必担心贼风邪气的危害呢？）
当今的时代就不是这样了。忧患从内部困扰身体，苦役从外部损伤形体，又违背了四时的规律，逆乱了寒暑的适宜。贼风频繁到来，虚邪朝夕侵袭，向内深入五脏骨髓，向外损伤空窍肌肤。所以小病必定加重，大病必定致死，因此祝由术也不能治愈了。黄帝说：讲得好。（数音朔。心志忧虑则伤神，形体烦劳则伤精，违背四时规律则伤气。贼风，指害人之风；虚邪，指虚乡不正之邪气。精神内虚，所以小病必重；没有正气以胜邪，所以大病必死。）
我想在诊治病人时，观察生死，决断疑难，想要掌握关键，像日月之光一样明亮清晰，可以告诉我吗？（疑难，指不能决断生死。要，指关键之道。面色应象太阳，脉象应象月亮。意思是色脉的关键之道，像日月的光明一样，容易识别。）
岐伯说：色脉之道，是上帝所重视的，也是先师所传授的。（色脉的道理，是上帝所秘藏的，不是合适的人不教，不是真正的人才传授。先师，指僦贷季。）上古时代让僦贷季整理色脉理论而通晓神明，将其与金木水火土五行、四时、八风、六合相合，不离常理。（八风，天有八风，在人则有五经之风，指调理五脉之邪。六合，指天地四方。意思是上古的老师，经理色脉而通神明，总不外乎天地阴阳、四时五行之常理。）
观察变化的推移，以探求其奥妙，以掌握其关键。想要掌握关键，就要通过色脉。（色是气的荣华，脉是精的液汁。变化相移，即移精变气。观察移精变气，以通神明之奥妙。想要掌握其道，就是通过色脉。意思是理顺色脉而通神明，就知道精气的盛衰了。）
面色应象太阳，脉象应象月亮。经常探求其关键，就掌握了关键。（日月是天地阴阳的精粹。色属阳，脉属阴。经常探求色脉的关键，总不外乎阴阳。所以知道色应日、脉应月，关键就在这里了。上一节讲色脉之道，合于五行四时、八风六合，而其关键又总归于阴阳。）
色的变化，应合四时的脉象，这是上帝所重视的，用以合于神明。所以能远离死亡而接近生存，生命之道得以延长，这被称为圣王。（这里再次说明阴阳色脉的相合。色的变化五色，应合四时的脉象，色生于脉。能贵重色脉，以合于神明，所以能远死近生，生命之道延长，这称为圣王。圣王，指上古的圣人，能修养养生之道，也归于真人。）
中古时代治疗疾病，病来了才去治疗，用汤药十天，以去除八风五痹的病。（这里说中古之人，不能移精变气以通神明，而用汤药治疗，也是有方法的。病至而治之，是说不能像恬淡虚无的时代那样，虽有贼邪也不能为害。假设有病来到，就用汤药治疗。八风，指八方之风，触动五脏邪气发病。五痹，指五脏之痹。如春甲乙伤于风者为肝痹，夏丙丁伤于风者为心痹，秋庚辛伤于风者为肺痹，冬壬癸伤于风者为肾痹，至阴戊己遇此者为脾痹。人的五脏对应地的五行，天的十干，化生五行。所以用汤药十天，十干已周遍，五痹便可去除。）
如果十天不好，就用草茎草根的枝条治疗。本末相助，标本兼顾，邪气乃服。（音该。这里说病有标本，草也有本末。苏，指茎；葇，指根。草苏之枝，是茎的旁枝；草葇之枝，是根的旁根。大概以苏葇为本，旁枝为末。五痹是五脏之痹。五脏有经俞之外荣，有筋脉皮毛骨肉之外合，这是五脏为本，经俞筋骨为标。草生五味，以养五脏气。所以五脏有病，就用苏葇治疗。如果邪在经脉之外合，就用草苏草葇之枝治疗。这是以本治本，以末治标。心肺居上为阳，用草苏治疗，是本乎上者亲上也；肝肾居下为阴，用草葇治疗，是本乎下者亲下也。以草之本末为助，病之标本得以兼顾，邪气哪有不服的？这是中古用药有法度。）
末世治疗疾病，就不是这样了。治疗不根据四时，不懂日月（阴阳），不审察逆从（标本顺逆）。（不本四时，指治疗不法五方五气。不知日月，指不识阴阳色脉。不审逆从，指不别标本顺逆。）病情已经形成，才想用微针治其外，汤液治其内。粗劣的医生慌张忙乱，以为可以攻伐。所以旧病未愈，新病又起。（上古圣人，不治已病治未病。今世治病，已成后才治，就像渴了才挖井，不也太晚了吗？而粗工慌张，又妄加攻伐，所以邪病未去，妄攻导致新病复起。这是今世的医生，不审察色脉精气的盛虚，治疗也不知标本之法。）
黄帝说：我想听关键的道理。岐伯说：治疗的极致，不要失去色脉。运用它而不迷惑，是治疗的大法则。（色脉是阴阳之道。临诊看色脉，知生死而无嫌疑，治疗的大法尽在于此。这是总结前节的意义。）
如果逆从颠倒，标本不分，就会亡神失国。（逆从颠倒，指失四时之从，逆寒暑之宜。标本不分，指不知病的标本，而以本末为助。意思是末世之人，既不能顺时调养，又不能驱除邪气，必然导致神亡形失。心藏神，是一身之主，主明则十二官皆安，以此治理天下则大昌。神亡则失国了。《上古天真论》说：能形与神俱，而尽终其天年。道书说：神行则气行，神住即气住。知道神气可以长生，所以此篇特别归结重于神。）
去除旧的染病，追求新的精神变化，才能成为真人。（去除旧的染病，追求新的精神变化，才能得到真人之道，也可归于真人。这是说今世之人，如果能修养精气，效法上古，协议于道，也可以益寿而有极时。）
黄帝说：我从夫子那里听到了关键之道。夫子说不离色脉，这是我已知的。（黄帝只知道关键之道是不离色脉。）
岐伯说：治疗的极致在于“一”。伯高因为黄帝知道关键在色脉，所以又说：治疗的要道，原于至极，总归于一而已。“一”，就是神。得到神，那么色脉精气都得到了。黄帝说：什么叫“一”？岐伯说：“一”是通过因问而得到的。（因其情意而得到。）黄帝说：怎么做？岐伯说：关上门窗，专注在病人身上，多次询问他的情志，以顺从其意愿。得神者昌盛，失神者死亡。黄帝说：讲得好。（数音朔。关门窗，是为了不让外务分散志向。神舍于心，心性之动处谓之情。志意是用来驾驭精神，收敛魂魄，适应寒温，调和喜怒的。所以不让外务分散志向，多次询问情志，顺从其意，就能得知神的存亡。失神者死，得神者生。首篇论述上古真人，呼吸精气，独立守神。此篇说往古之人，能移精变气以通神明，称为圣王。当世之人，去故就新，才能成为真人。如果是精神完固，皆可归于真人。如果神气散失，即使有良医，也无能为力。临诊之士，能不察其色脉神气，而只从事于针石汤液吗？）
Huangdi asked, "I have heard that in ancient times, the treatment of diseases relied solely on 'Yi Jing Bian Qi' (Shifting Spirit and Changing Qi) and could be cured through 'Zhu You' (Divination Therapy). Today, people treat diseases internally with medicinal herbs and externally with acupuncture and stone tools. Some recover, while others do not. Why is this?"
(Note: 'Yi Jing Bian Qi' refers to enhancing one's essence and transforming one's Qi. Addressing deities is called 'Zhu', and 'You' means following. It implies communicating with divine spirits so that the disease follows and can be healed. In this chapter, Huangdi mentions shifting spirit and changing Qi, and Bibo states that those who possess Shen (Spirit) prosper, while those who lose it perish. This means that those who can nourish their Jing (Essence), Qi, and Shen can be cured by Zhu You therapy; herbal decoctions and acupuncture can also treat them. However, if the spirit dissipates, even miraculous pills are ineffective. Hence, some recover and others do not.)
Qibo replied, "In ancient times, people lived among birds and beasts. They moved about to avoid cold and dwelled in shady places to avoid heat. Internally, they had no burdens of attachment and longing; externally, they did not suffer the physical strain of serving in official capacities. This was an era of tranquility and emptiness, where pathogenic factors could not penetrate deeply. Therefore, toxic medicines were not needed internally, nor were acupuncture and stone tools externally. Thus, shifting spirit, changing Qi, and Zhu You therapy were sufficient."
(Bibo stated that ancients had solid and complete spirits, so Zhu You therapy alone sufficed. Only when the spirit is connected can one communicate with the divine. Living among beasts, they were not afraid of external objects. Cold and heat were appropriate, and the Qi of the four seasons was harmonious. Without the burden of attachment, Jing was nourished; without the strain of official duties, Shen was not exhausted. Living in a tranquil era, their wills were naturally comfortable. Pathogens did not enter the five Zang organs or bone marrow, so toxic medicines were unnecessary internally; they did not damage the orifices and skin externally, so acupuncture and stone tools were unnecessary. Thus, one could shift spirit and change Qi to connect with the divine. The unpredictable changes of Yin and Yang are called Shen; the unbounded application of Shen is called Sheng. With abundant Jing and Qi, one connects with the divine, achieving harmony of Yin and Yang and smooth flow of Shen Qi, leaving no room for harm from treacherous winds.)
"In today's world, it is different. Worries and anxieties trouble from within, and hard labor damages from without. People fail to follow the four seasons and go against the appropriateness of cold and heat. Treacherous winds arrive frequently, and empty pathogens invade day and night, penetrating inward to the five Zang organs and bone marrow, and outwardly damaging the orifices and skin. Consequently, minor illnesses become severe, and major illnesses lead to death. Therefore, Zhu You therapy cannot cure them."
Huangdi said, "Well said." (Note: 'Shuo' is the pronunciation here. Anxiety injures Shen; bodily hardship injures Jing; violating the four seasons injures Qi. Treacherous wind refers to harmful winds; empty pathogens refer to incorrect pathogens from false directions. Internal deficiency of Jing and Shen causes minor illnesses to worsen; lack of Zheng Qi (Upright Qi) to overcome pathogens leads to death in major illnesses.)
"I wish to examine patients, observe life and death, and resolve doubts. I want to grasp the essentials clearly, like the light of the sun and moon. May I ask how?"
(Doubts refer to the inability to determine life and death. Essentials refer to the key principles. Facial complexion corresponds to the Sun, and pulse corresponds to the Moon. This means the key principles of complexion and pulse are as clear and recognizable as the brightness of the sun and moon.)
Qibo said, "The way of complexion and pulse is highly valued by the Supreme Deity and transmitted by ancient masters."
(The principles of complexion and pulse are secrets of the Supreme Deity, taught only to worthy individuals and true disciples. The ancient master referred to is Jiu Daiji.)
"In ancient times, [the emperor] ordered Jiu Daiji to organize the study of complexion and pulse to understand the divine, integrating them with the Five Elements (Metal, Wood, Water, Fire, Earth), the four seasons, the Eight Winds, and the Six Directions, adhering to constant principles."
(The Eight Winds refer to winds from eight directions; in humans, they correspond to winds affecting the five meridians, treating pathogens in the five pulses. Six Directions refer to Heaven and Earth in all spatial orientations. This means ancient masters managed complexion and pulse to understand the divine, encompassing the constant principles of Heaven and Earth, Yin and Yang, four seasons, and Five Elements.)
"By observing shifts and changes, one can perceive their subtleties and grasp their essentials. To grasp the essentials, one must look at complexion and pulse."
(Complexion is the splendor of Qi; the pulse is the fluid of Jing. Shifts and changes refer to shifting spirit and changing Qi. By observing this process to connect with the divine subtleties, and seeking the essential way, one relies on complexion and pulse. Managing complexion and pulse to understand the divine allows one to know the abundance or deficiency of Jing and Qi.)
"Complexion corresponds to the Sun, and pulse corresponds to the Moon. Constantly seeking their essence reveals the essence itself."
(Sun and Moon are the essence of Yin and Yang in Heaven and Earth. Complexion belongs to Yang, and pulse belongs to Yin. Constantly seeking the essence of complexion and pulse ultimately returns to Yin and Yang. Knowing that complexion corresponds to the Sun and pulse to the Moon reveals the core principle. The previous section discussed how complexion and pulse align with the Five Elements, four seasons, Eight Winds, and Six Directions, but the essence ultimately converges on Yin and Yang.)
"The changes in complexion should correspond to the pulses of the four seasons. This is what the Supreme Deity values, aligning with the divine. Thus, one avoids death and approaches life, prolonging the way of life, which is called the Sage King."
(This reiterates the alignment of Yin, Yang, complexion, and pulse. The five colors of complexion changes correspond to the pulses of the four seasons, as complexion arises from the pulse. Valuing complexion and pulse to align with the divine allows one to avoid death and approach life, extending longevity. This is termed the Sage King, referring to ancient sages who cultivated the way of health and returned to the state of True Humans.)
"In the middle antiquity, treating diseases involved acting when illness arrived, using herbal decoctions for ten days to eliminate diseases caused by the Eight Winds and Five Bi Syndromes."
(This describes people of middle antiquity who could not shift spirit and change Qi to connect with the divine, thus using herbal medicine. There was a method: treating upon arrival. Unlike the era of tranquility where pathogens could not cause harm even if present, if illness arrived, herbal decoctions were used immediately. The Eight Winds refer to winds from eight directions triggering pathogens in the five Zang organs. The Five Bi Syndromes refer to Bi syndromes of the five Zang organs. For example, injury by wind in spring (Jia/Yi days) affects the Liver Bi; summer (Bing/Ding) affects Heart Bi; autumn (Geng/Xin) affects Lung Bi; winter (Ren/Gui) affects Kidney Bi; and transition periods (Wu/Ji) affect Spleen Bi. The five Zang organs correspond to the Five Elements of Earth and the Ten Heavenly Stems, generating the Five Elements. Thus, ten days of decoction cover the cycle of the Ten Stems, eliminating the Five Bi Syndromes.)
"If not cured after ten days, treatment switches to branches of grass stems and roots. Using both root and branch assists each other; when both root and branch are addressed, the pathogenic factor submits."
(Note: 'Gai' is the pronunciation here. This discusses the root and branch of disease and the root and branch of herbs. 'Su' refers to stems; 'Rou' refers to roots. Branches of grass stems are lateral shoots; branches of grass roots are lateral roots. Generally, stems and roots are the root, and lateral branches are the branch. The Five Bi Syndromes are disorders of the five Zang organs. The Zang organs have external manifestations in the meridians and acupoints, and external connections to sinews, vessels, skin, and flesh. The Zang organs are the root; meridians, acupoints, sinews, and bones are the branch. Herbs generate five flavors to nourish Zang Qi. Thus, for Zang diseases, stems and roots are used. If pathogens are in the external connections of meridians, branches of grass stems and roots are used. This treats the root with the root and the branch with the branch. Heart and Lung reside above (Yang) and are treated with grass stems (proximity to upper); Liver and Kidney reside below (Yin) and are treated with grass roots (proximity to lower). Using herb roots and branches assists in addressing disease root and branch, ensuring submission of pathogens. This demonstrates the methodical use of medicine in middle antiquity.)
"In late antiquity, treatment is different. Treatment does not follow the four seasons, ignores the Sun and Moon (Yin and Yang), and fails to examine reversal and compliance (root and branch,順逆)."
(Not following four seasons means ignoring the Qi of five directions. Ignoring Sun and Moon means failing to recognize Yin-Yang, complexion, and pulse. Failing to examine reversal and compliance means distinguishing neither root/branch nor順/逆.)
"When the disease form has already established, they attempt to treat externally with fine needles and internally with herbal decoctions. Incompetent doctors act frantically, believing aggressive treatment is possible. Thus, the old disease persists, and new diseases arise."
(Ancient sages treated disease before it occurred. Treating after establishment is like digging a well when thirsty—too late. Incompetent doctors, acting frantically, attack wrongly. Thus, pathogens remain, and wrongful attacks cause new diseases. These modern doctors fail to examine the excess or deficiency of complexion, pulse, Jing, and Shen, and do not understand the methods of root and branch.)
Huangdi said, "I wish to hear the essential way."
Qibo said, "The ultimate point of treatment is not to lose sight of complexion and pulse. Applying them without confusion is the great principle of treatment."
(Complexion and pulse are the way of Yin and Yang. Examining them allows determination of life and death without doubt. The great method of treatment lies herein. This summarizes the previous section.)
"If reversal and compliance are inverted, and root and branch are confused, one loses Shen and loses the state."
(Inverted reversal and compliance mean failing to follow the four seasons and going against cold and heat. Confused root and branch means not understanding disease root/branch and misapplying herb root/branch. Late-era people, unable to regulate according to time and expel pathogens, inevitably lose Shen and form. The Heart houses Shen and is the master of the body. If the master is clear, the twelve officials are at peace; governing the world brings prosperity. Losing Shen leads to losing the state. *Su Wen: Shanggu Tianzhen Lun* states: When form and Shen coexist, one completes their natural lifespan. Daoist texts say: Where Shen moves, Qi moves; where Shen stays, Qi stays. Knowing Shen and Qi can prolong life, this chapter emphasizes Shen.)
"Abandoning the old and embracing the new allows one to attain the True Human."
(Abandoning old pathological stains and embracing new spiritual transformations allows one to attain the Way of the True Human and return to that state. This suggests that modern people, by cultivating Jing and Qi and emulating antiquity, can also extend life.)
Huangdi said, "I have heard the essentials from my teacher. He said it does not depart from complexion and pulse, which I know."
(Huangdi knew only that the essential way does not depart from complexion and pulse.)
Qibo said, "The ultimate point of treatment lies in 'One'. Since Huangdi knows the essence lies in complexion and pulse, Qibo adds: The essential way originates from the ultimate, returning to 'One'. 'One' is Shen. Obtaining Shen means obtaining complexion, pulse, Jing, and Qi."
Huangdi asked, "What is meant by 'One'?"
Qibo replied, "'One' is obtained through inquiry."
(Obtained through understanding the patient's emotional state.)
Huangdi asked, "How?"
Qibo said, "Close the doors and windows, focus on the patient, repeatedly inquire about their feelings, and follow their intentions. Those who obtain Shen prosper; those who lose Shen perish."
Huangdi said, "Well said."
(Note: 'Shuo' is the pronunciation here. Closing doors and windows prevents external distractions. Shen resides in the Heart; movement of heart-mind is called Qing (emotion). Zhi (Will) controls Shen, gathers Hun and Po, adapts to temperature, and harmonizes joy and anger. By preventing distraction and repeatedly inquiring about emotions to follow intent, one discerns the presence or absence of Shen. Loss of Shen leads to death; acquisition of Shen leads to life. The first chapter discussed ancient True Humans breathing essence and guarding Shen independently. This chapter says ancients shifted spirit and changed Qi to connect with the divine, called Sage Kings. Modern people, abandoning old and embracing new, can become True Humans. If spirit is solid, all can return to True Human status. If Shen Qi dissipates, even skilled doctors are powerless. Should clinicians neglect complexion, pulse, and Shen Qi, relying solely on acupuncture and herbs?)