玉版，着之玉版也；论要，论色脉之大要也。色脉大要，以神为主。故首言神，次言色言脉，而论要毕矣。
黄帝问曰∶余闻揆度奇恒，所指不同，用之奈何？
度，入声，下同。奇，异也。恒，常也。奇恒，异于恒常之病也。帝问揆度奇恒，所指不同，于
十二经脉之循行，余欲用之以为治奈何？
岐伯对曰∶揆度者，度病之浅深也，奇恒者，言奇病也。请言道之至数。
度病之浅深而为揆度，奇病而为奇恒，所指虽有不同，然道之至数，请得言之。
五色脉变，揆度奇恒，道在于一，神转不回，回则不转，乃失其机。
道之圣数，有色有脉，五色与脉，其变无常，以五色脉变，而揆度于奇恒，则用之之道，惟在于一。一
者神也，色脉本神气以营运，左旋右转而不回。若回则不能旋转，乃失其营运之机。
至数之要，迫近以微，着之玉版，命曰合玉机。
请言道之至数，其至数之要，迫近而在于色脉，以微而在于神机，色脉神机，可以着之玉版。合玉衡旋
转之机，故命曰合玉机。着之玉版，则为玉版论要。合玉机，则为玉机真脏。帝闻岐伯之言，其后复有玉机
真脏之论。此言色脉，以神为主，神机合玉机，所以着之玉版也。
容色见上下左右，各在其要。
在，察也。所谓色变者，面容之色，见于上下左右，当各察其浅深顺逆之要。
其色见浅者，汤液主治，十日已。
色浅，乃微青微黄微赤微白微黑也。色浅则病亦浅，故以汤液主治。汤液者，五谷之汤液，十日
已者，十干之天气周，而病可已，即移精变气论，所谓汤液十日，以去八风五痹之病者是也。
其见深者，必齐主治，二十一日已。
色深则病亦深，故其见深者，必齐毒药主治。齐，合也。即汤液醪醴论所谓必齐毒药攻其中者是也。
二十日，则十干再周，二十一日，再周环复，其病可已。
其见大深者，醪酒主治，百日已。
色大深，则病亦大深，故其见大深者，醪酒主治，醪酒乃熟谷之液，其性 悍滑疾，营运荣卫，
通调经脉，故百日病已，百日则十干十周，气机大复也。
色夭面脱，不治，百日尽已，脉短气绝，死。病温虚甚，死。
颜色夭而面容脱，其病不治，至百日尽已。尽已，气血皆终也。若兼脉短气绝，即死。病
温虚甚亦死，不能期之百日矣。
色见上下左右，各在其要，上为逆，下为从。
色，容色也，申明容色见上下左右，各在其要者。《灵枢·五色》论云，其色上行者，病益甚。
故上为逆。其色下行，如云彻散者，病方已，故下为从。
女子右为逆，左为从；男子左为逆，右为从。
女子为阴，经脉之气，右旋左转，故病色见于右为逆，见于左则从而散，故为从。男子为阳，经
脉之气，左旋右转，故病色见于左，为逆；见于右，则从右而散，故为从。
易，重阳死，重阴死。
重，平声。易，交易也，女子左为从，男子右为从者，女为阴而从阳，男为阳而从阴，乃阴阳
交易之道也。女子右为逆，男子左为
逆者，女为阴，右亦为阴，男为阳，左亦为阳，乃重阳死，重阴死之义也。
阴阳反他，治在权衡相夺，奇恒事也，揆度事也。
阴阳相得则顺，反他则逆。若阴阳反他，则治之之法，在于权衡相夺。权衡者，得其平也。相夺者，
夺其逆于右者从左，逆于左者从右。如汤液主治，必齐主治，醪酒主治，皆权衡相夺之义。夫
阴阳反他，乃奇恒事也。治在权衡相夺，乃揆度事也。此举色之大要，而有死生也。
搏脉痹 ，寒热之交。
所谓脉变者，正气与邪气相持，则为搏脉，病干形体，则为痹为 ，病干气机，则为寒热之交。
脉孤，为消气；虚泄，为夺血。孤为逆，虚为从。
脉者，气血之先，脉孤则阳气内损，故为消气。孤，谓弦钩毛石，少胃气也。脉虚泄，则阴血内亏，
故为夺血。虚泄，谓脉气内虚，不鼓动也。脉孤而无胃气，则真元内脱，故为逆，虚泄而少血
液，则血可渐生，故为从。
行奇恒之法，以太阴始。
人有奇恒之病，而揆度其脉，是行奇恒之法也。行奇恒之法，不离人身经脉之常，故以太阴始，肺
手太阴之脉，为十二经脉之首，始于寅肺，终于丑肝，故当以之为始。
行所不胜曰逆，逆则死。行所胜曰从，从则活。
克我者，为所不胜，行所不胜，则有病之经脉受克，故曰逆，逆则死。我克者，为所胜，行所胜，则
有病之经脉气盛，故曰从，从则活。
八风四时之胜，终而复始，逆行一过，不复可数。
数，上声。八方之风，主于四时，各有所胜，如东风主春木而胜土；南风主夏火而胜金；西风主秋
金而胜木，北风主冬水而胜火；四隅应中土而胜水。八风四时之胜，各主其时，循环无端，故
终而复始。一岁之中，木火土金水，以次相生，若逆行一过则相生
不次，故不复可数，而生气或几乎息矣。此举脉之大要，而有死生也。
论要毕矣。
总结上文，合神机色脉论要毕矣。
玉版，是将文字刻写在玉板上的意思；论要，是论述色诊与脉诊的大纲要领。色脉诊断的大要，以“神”为核心。所以首先阐述“神”，其次阐述色和脉，这样论要的要点就完备了。
黄帝问道：我听说“揆度”（衡量）和“奇恒”（比较异常与常态）所指的内容不同，应当如何应用它们？
“度”读入声，以下同。“奇”意为奇异、异常，“恒”意为平常、正常。“奇恒”是指异于平常状态的疾病。黄帝询问关于揆度和奇恒的区别，以及在十二经脉循行中，我想将它们应用于治疗，该怎么做呢？
岐伯回答说：“揆度”，是用来度量病情的深浅程度；“奇恒”，是用来论述奇异异常的病症。请允许我阐述医学的根本法则。
通过度量病情的深浅来确立“揆度”，通过论述奇异病症来确立“奇恒”，虽然两者的侧重点不同，但医学的根本法则是一致的，请让我详细说明。
五色与脉象的变化，运用揆度法来判断奇病与常病，其关键都在于“一”。这个“一”就是“神”。面色和脉象本是由神气所推动而运行的，呈左旋右转的循环运动而不逆转。如果发生逆转，就不能继续旋转，从而失去了生机运转的关键时机。
医学根本法则的要义，紧密地体现在细微之处，反映在面色和脉象上，并蕴含于神机之中。这些内容可以刻写在玉版上，命名为《合玉机》。因为它契合了玉衡旋转的机理，所以叫《合玉机》。刻在玉版上，就是《玉版论要》；契合玉机，就是《玉机真脏》。黄帝听了岐伯的话之后，后面还有《玉机真脏》篇的论述。这里论述色脉以神为主，神机契合玉机，因此将其刻在玉版上。
面部的色泽出现在上、下、左、右各个部位，各自有其关键的观察点。
“在”，即察验的意思。所谓色变，是指面部色泽出现在上、下、左、右，应当分别察验其浅深、顺逆的关键所在。
如果色泽显现较浅，用汤液（五谷煮制的药汁）主治，十天即可痊愈。
色泽浅，是指微青、微黄、微赤、微白、微黑等轻微变化。色泽浅则病情也轻，所以用汤液主治。汤液是用五谷制成的，十天痊愈，是因为天干十个周期代表天体运行一周，病情可愈。这也就是《移精变气论》中所说的，用汤液十天，可以去除八风五痹的疾病。
如果色泽显现较深，必须用齐（通“剂”，指配合好的药剂/毒药）主治，二十一天即可痊愈。
色泽深则病情也重，所以色泽显现深的，必须用齐（配合好的药剂）主治。“齐”意为合和。这就是《汤液醪醴论》中所说的“必须用齐毒药攻其中”。二十天是两个天干周期，二十一天则是再周而复始，此时病情可愈。
如果色泽显现非常深，用醪酒（发酵的酒剂）主治，一百天即可痊愈。
色泽非常深，则病情也非常重，所以色泽显现非常深的，用醪酒主治。醪酒是熟谷发酵而成的液体，其性质剽悍滑利，能营运营卫之气，通调经脉，所以一百天病情可愈。一百天相当于天干十个周期循环十次，气机得以大恢复。
如果面色枯槁晦暗且面容脱形，属于不治之症，到第一百天气血耗尽而死。如果兼见脉短促、气息断绝，则立即死亡。患温病且正气极度虚弱的，也会死亡，不能等到一百天了。
面色出现在上、下、左、右，各自有其关键观察点。向上发展的为逆证，向下发展的为顺证。
“色”，指面部色泽。这是进一步说明面色出现在上、下、左、右，各自有其关键观察点。《灵枢·五色》篇说，色泽向上蔓延的，病情加重。所以向上为逆。色泽向下消退，像云雾消散一样，病情即将痊愈，所以向下为顺。
女子右侧为逆，左侧为从（顺）；男子左侧为逆，右侧为从（顺）。
女子属阴，经脉之气右旋左转，所以病色见于右侧为逆，见于左侧则随气散而为顺。男子属阳，经脉之气左旋右转，所以病色见于左侧为逆，见于右侧则随气散而为顺。
“重”读平声。“易”意为交易、转化。女子左侧为顺，男子右侧为顺，这是因为女属阴而从阳，男属阳而从阴，这是阴阳交易转化的道理。女子右侧为逆，男子左侧为逆，这是因为女属阴，右侧亦属阴；男属阳，左侧亦属阳，这是“重阳死，重阴死”的含义。
阴阳颠倒错乱，治疗在于权衡利弊、相互制约，这属于奇恒病的范畴，也是揆度法的范畴。
阴阳和谐则顺，颠倒错乱则逆。如果阴阳颠倒错乱，治疗方法在于权衡轻重、相互制约。“权衡”意为求得平衡。“相夺”意为纠正偏差，如右侧逆则从左治，左侧逆则从右治。如用汤液主治、用齐主治、用醪酒主治，都体现了权衡相夺的意义。阴阳颠倒错乱，属于奇恒病的范畴；治疗在于权衡相夺，属于揆度法的范畴。这里总结了色诊的大要，并指出了生死预后。
所谓脉变，正气与邪气相持不下，称为搏脉；病邪侵犯形体，则形成痹证或痈疽；病邪侵犯气机，则形成寒热交争。
脉象孤立无胃气，会导致精气消亡；脉象虚弱泄泻，会导致血液耗损。脉孤为逆证，脉虚为顺证。
脉是气血的先导，脉象孤立则阳气内损，所以称为消气。“孤”指弦、钩、毛、石等脉象中缺少胃气。脉象虚弱泄泻，则阴血内亏，所以称为夺血。“虚泄”指脉气内部虚弱，没有鼓动之力。脉象孤立且无胃气，则真元内脱，所以为逆；脉象虚弱泄泻且少血，则血液尚可逐渐生成，所以为从。
人有奇恒之病，通过诊脉来衡量，就是施行奇恒之法。施行奇恒之法，不离人身经脉的常规，所以从太阴经开始。手太阴肺经是十二经脉之首，始于寅时肺经，终于丑时肝经，所以应当以它为起始。
克制我的五行关系称为“所不胜”，行于所不胜的关系称为逆，逆则死。我克制的五行关系称为“所胜”，行于所胜的关系称为从，从则活。
克我者为“所不胜”，若行于所不胜，则有病的经脉受到克制，所以称为逆，逆则死。我克者为“所胜”，若行于所胜，则有病的经脉气盛，所以称为从，从则活。
八方之风与四季的相胜关系，循环往复，终而复始。如果逆行过一次，就无法再按顺序计算了。
“数”读上声。八方之风对应四季，各有相胜的关系，如东风主春木而胜土；南风主夏火而胜金；西风主秋金而胜木；北风主冬水而胜火；四隅之风对应中土而胜水。八方之风与四季的相胜，各自主管其时令，循环无端，所以终而复始。一年之中，木火土金水依次相生，如果逆行过一次，则相生次序混乱，无法再计数，生气几乎熄灭。这里总结了脉诊的大要，并指出了生死预后。
论要的要点已经讲完了。
总结上文，结合神机、色脉的论要已经完备了。
The "Yu Ban" (Jade Tablet) refers to inscribing text on jade tablets; "Lun Yao" (Discussion of Essentials) refers to discussing the essential principles of complexion and pulse diagnosis. The essentials of complexion and pulse diagnosis are centered on "Shen" (Spirit/Vitality). Therefore, it first discusses "Shen", then discusses complexion and pulse, thereby completing the discussion of essentials.
The Yellow Emperor asked: I have heard that "Kui Du" (Measurement/Assessment) and "Qi Heng" (Abnormal vs. Normal) refer to different things. How should they be applied?
"Duo" is pronounced with the entering tone, as below. "Qi" means abnormal or strange; "Heng" means normal or constant. "Qi Heng" refers to diseases that are abnormal compared to the normal state. The Emperor asks about the distinction between Kui Du and Qi Heng, and how he might apply them to the circulation of the twelve meridians for treatment.
Qibo replied: "Kui Du" is used to measure the depth and superficiality of a disease; "Qi Heng" refers to discussing abnormal diseases. Please allow me to explain the ultimate principles of the Dao (Way/Method).
Measuring the depth of disease establishes "Kui Du"; discussing abnormal diseases establishes "Qi Heng". Although their specific focuses differ, the ultimate principle of the Dao is one. Please let me elaborate.
The variations in the five colors and pulses, when using Kui Du to assess Qi Heng (abnormalities), rely on a single principle: "One". This "One" is Shen (Spirit). Complexion and pulse are originally driven by Shen-Qi (Vital Energy) to circulate, rotating left and right without reversal. If there is reversal, rotation ceases, and the mechanism of vital operation is lost.
The essence of these ultimate principles is subtle and close, manifesting in complexion and pulse, and residing in the Shen-Ji (Spirit Mechanism). These can be inscribed on jade tablets and are named "He Yu Ji" (Harmony with the Jade Machine). Because it aligns with the rotational mechanism of the Jade Balance, it is called "He Yu Ji". Inscribed on jade tablets, it becomes "Yu Ban Lun Yao"; aligned with the Jade Machine, it becomes "Yu Ji Zhen Zang". After hearing Qibo's words, the Emperor later encountered the discussion in "Yu Ji Zhen Zang". Here, complexion and pulse are discussed with Shen as the master; because the Shen-Ji harmonizes with the Yu-Ji, it is inscribed on the jade tablet.
Facial colors appearing in the upper, lower, left, and right positions each have their key points of observation.
"In" means to observe. Regarding color changes, facial colors appearing in the upper, lower, left, and right should each be observed for their key aspects of depth and compliance (shun/nì).
If the color appears shallow, it is treated with Tang Ye (Decoction of grains), and recovery occurs within ten days.
Shallow color refers to slight green, yellow, red, white, or black hues. Shallow color indicates a shallow disease, so it is treated with Tang Ye. Tang Ye is made from grains. Recovery in ten days corresponds to the cycle of the Ten Heavenly Stems representing a full celestial rotation, allowing the disease to resolve. This aligns with the "Yi Jing Bian Qi Lun" which states that using Tang Ye for ten days removes diseases of the Eight Winds and Five Bi syndromes.
If the color appears deep, it must be treated with Qi (Compound Medicines/Potent Drugs), and recovery occurs within twenty-one days.
Deep color indicates a deep disease. Therefore, deep color manifestations require treatment with Qi (combined medicines). "Qi" means combination/harmonization. This corresponds to the "Tang Ye Lao Li Lun" stating that potent drugs must be combined to attack the interior. Twenty days represent two cycles of the Ten Stems; twenty-one days represent a return to the start of the next cycle, at which point the disease resolves.
If the color appears very deep, it is treated with Lao Jiu (Fermented Wine/Medicinal Wine), and recovery occurs within one hundred days.
Very deep color indicates a very deep disease. Therefore, very deep color manifestations are treated with Lao Jiu. Lao Jiu is liquid from fermented grains; its nature is vigorous, slippery, and rapid, circulating Ying and Wei Qi and regulating the meridians. Thus, recovery takes one hundred days, representing ten cycles of the Ten Stems, leading to a major restoration of Qi mechanism.
If the complexion is dull and lifeless and the face is emaciated, it is untreatable; death occurs at the end of one hundred days as both Qi and Blood are exhausted. If accompanied by a short pulse and severed Qi, death is immediate. Patients with Warm Diseases who are extremely deficient will also die, not waiting until one hundred days.
Complexion appearing in the upper, lower, left, and right positions each has key observations. Upward movement is Ni (Reversal/Adverse); downward movement is Cong (Compliance/Favorable).
"Se" refers to facial complexion. This clarifies that for colors appearing in the upper, lower, left, and right, each has its key observation. The "Ling Shu · Se Se" chapter states: "When color moves upward, the disease worsens." Thus, upward is Ni. When color moves downward, like clouds dispersing, the disease is resolving; thus, downward is Cong.
For women, the right side is Ni (Adverse); the left side is Cong (Favorable). For men, the left side is Ni (Adverse); the right side is Cong (Favorable).
Women belong to Yin. The Qi of their meridians rotates right-to-left. Therefore, disease color appearing on the right is Ni (adverse/rebellious), while appearing on the left allows it to disperse following the Qi, making it Cong (favorable). Men belong to Yang. The Qi of their meridians rotates left-to-right. Therefore, disease color appearing on the left is Ni (adverse/rebellious), while appearing on the right allows it to disperse following the Qi, making it Cong (favorable).
Chong Yang (Double Yang) leads to death; Chong Yin (Double Yin) leads to death.
"Chong" is pronounced with the level tone. "Yi" means exchange/transformation. Women being favorable on the left and men on the right reflects Yin yielding to Yang and Yang yielding to Yin, which is the Dao of Yin-Yang exchange. Women being adverse on the right and men on the left reflects Yin-Yin overlap and Yang-Yang overlap, embodying the meaning that "Double Yang dies, Double Yin dies."
When Yin and Yang are inverted or contrary, treatment lies in weighing balance and mutual restriction. This belongs to the category of Qi Heng (Abnormal) diseases and Kui Du (Assessment) methods.
When Yin and Yang are harmonious, it is smooth (Shun); when inverted, it is adverse (Ni). If Yin and Yang are inverted, the treatment method lies in weighing balance and mutual restriction. "Quan Heng" means achieving equilibrium. "Xiang Duo" means correcting deviations, such as treating left-sided adversity from the right, and right-sided adversity from the left. Treatments using Tang Ye, Qi, and Lao Jiu all embody the principle of weighing balance and mutual restriction. Inversion of Yin and Yang belongs to Qi Heng matters; treatment via weighing balance belongs to Kui Du matters. This summarizes the essentials of complexion diagnosis regarding life and death.
A pulsating pulse (Bo Mai) is associated with Bi Syndrome (Obstruction) or the interplay of Cold and Heat.
Regarding pulse variation: when Righteous Qi and Pathogenic Qi contend, it is called Bo Mai (Pulsating/Contending Pulse); when pathogen affects the form/body, it results in Bi Syndrome or abscesses; when pathogen affects Qi mechanism, it results in the interplay of Cold and Heat.
An isolated pulse indicates consumption of Qi; a deficient and leaking pulse indicates depletion of Blood. Isolation is Ni (Adverse); deficiency is Cong (Favorable).
The pulse is the precursor of Qi and Blood. An isolated pulse indicates internal damage to Yang Qi, hence "consumption of Qi." "Isolated" refers to strings, hooks, hairs, or stones pulses lacking Stomach Qi. A deficient and leaking pulse indicates internal loss of Yin Blood, hence "depletion of Blood." "Deficient and leaking" refers to internal weakness of pulse Qi without driving force. An isolated pulse without Stomach Qi indicates internal collapse of True Yuan, hence Ni (Adverse). A deficient pulse with little blood indicates blood can gradually regenerate, hence Cong (Favorable).
To practice the method of Qi Heng, one begins with the Tai Yin (Great Yin) meridian.
When dealing with Qi Heng diseases and assessing pulses, one practices the Qi Heng method. Practicing this method does not depart from the regular pathways of the body's meridians; thus, it begins with Tai Yin. The Hand-Taiyin Lung Meridian is the head of the twelve meridians, starting at Yin hour (Lung) and ending at Chou hour (Liver); therefore, it should be taken as the beginning.
Moving against what one cannot overcome is called Ni (Adverse/Reverse), leading to death. Moving against what one overcomes is called Cong (Compliant/Favorable), leading to survival.
What overcomes me is "Suo Bu Sheng" (That which I cannot overcome). Moving along this relationship means the diseased meridian is controlled, hence Ni (Adverse), leading to death. What I overcome is "Suo Sheng" (That which I overcome). Moving along this relationship means the diseased meridian's Qi is strong, hence Cong (Favorable), leading to survival.
The victories of the Eight Winds across the four seasons cycle endlessly, returning to the start. If reversed once, it can no longer be counted in order.
"Shu" is pronounced with the rising tone. The winds of the eight directions correspond to the four seasons, each having specific victories: East Wind rules Spring Wood and conquers Earth; South Wind rules Summer Fire and conquers Metal; West Wind rules Autumn Metal and conquers Wood; North Wind rules Winter Water and conquers Fire; Winds of the four corners correspond to Central Earth and conquer Water. The victories of the Eight Winds and Four Seasons are governed by their respective times, cycling without end, thus returning to the start. Within a year, Wood, Fire, Earth, Metal, and Water generate each other in sequence. If this generation reverses even once, the sequence is broken, counting becomes impossible, and the generating Qi nearly ceases. This summarizes the essentials of pulse diagnosis regarding life and death.
The discussion of essentials is now complete.
Summarizing the above, the discussion of essentials combining Shen-Ji, complexion, and pulse is complete.