也。又有阳去乘阴。阴不能与阳争。是阳独胜也。惟主热而已。或阴去乘阳。阳不能与阴争
。是阴独胜也。亦惟主寒而已。三等理论。在所当知。
一论寒热之客于人身也。寒邪多自皮毛而入筋骨热邪自筋骨而出皮毛。故曰寒自外入。
热自内出如是观之。天阴自上而降地。地阳自下而上升。其理盖可见矣。
一论表脉乃尖之尖者。若稍平来。则似里脉之体。风寒风湿是也。里脉若尖。则反似表
脉。
而不见平润之体。此阳极也。当下之。或微有平润在上。而不见尖数之体。此阴胜也。当升
之。此篇当前论看。
一论人身之筋。过热则纵。过寒则缩。纵则痿缓。缩则疼痛。或有痿疼痛悉备者。因受
湿热。而大筋施长。小筋 短之谓也。
一论人之病出于六淫之邪。实不外乎四时寒热温凉之气。此脉须辨升降浮沉。而以六淫
参之。斯得病情矣。因以用药。无不动也。
一师云。风淫之邪。无晴不有。若风湿风燥、风热、风火、风寒之类。若三者兼来。如
风寒
湿风湿热类也。故前云百病不离乎风。一日问师云。水风在脉何以认。答曰。须与湿相似。
而略有不同。如野马、氤氲之意。以师言度乃浑浑不清之体。
一论凡知病处法。亦有一大理也。心肾二部。上至顶巅。下至足心。若子午上下之中正
也。
肝若天三生木。属左也。肺若地四生金。属右也。脾土虽属于右而实在中多。三焦相火虽属
于左。而亦寄膻中也。一论用药之法。譬若心脏大热。肾脏大寒此乃阴阳各盛本位也。当凉
阳分之热
。温阴分之寒。上呼下HT 者方是。予意以黄连之类凉心桂附之类温肾师云。不可也。黄连固
是而桂附不宜用。恐反助阳火矣。惟以泽泻泻肾之寒。则脉自转平和。
一论药味之甘者上行而发。苦味直行下泄。二味更相平也。辛味横行而散。酸味收而来
敛。
二味更相平也。又若苦能坚软咸能软坚。二味少相反也。须然二味相兼。则以重者论。则轻
者又杂为主矣。
一论脉中有输。有经。有络。有孙。四端纵横错综。方成人形。输者、乃气助行。无有
定
体。若人生之初。可善可恶也。是以偏胜之气而居处于饮食之间。稍得调之。则无有矣。
经脉者。乃此气行来已有着实定体。如人之生。习学已成。善则善。恶则恶。至此病端
。定已可施。医药调养之力也。生死在此分。安危在此判。
络脉者。得之各经受来。若经中元气谷气充盛。不为所因。间有发于络脉。为病之小者
。无关人之生死矣。
孙脉者。则又受之络。为有小节之刺可以治。可以无治。可以外用敷贴而愈矣。其脉之
在人手也
。其行直经也。其行横络也。其行亦横孙也。一横一直。无少差也。譬若天地逆行之序焉。
输脉者。若一输者。输气至于经也。经者。总而经理者也。如寸关尺三部。表里分之两手。
共十二经也。络者。络分四旁也。孙者。又络之分布出也。予曾得大肠风燥。病痔下血。须
不
常见。其根常在。自察其脉。右手得浮弦小涩。挨在输脉之分。久治未愈。师云。此乃热被
寒郁在输而不得达于经也。据脉言。乃寒火之类。故以荆芥苦温之药主之。加以薄荷苏叶又
以贝母行滞气。其荆芥能传送五脏。乃使输脉发行至经。其味苦能降火。湿能散寒。以之主
治。恰是至当。学人宜以此知彼。扩而充之可也。
一凡有人求治于予者。不可因贫富而异其心。当潜心察脉。辨色验症。惟图愈疾为主。
不可
轻易求其了事而已。常闻古人云。得失之中增见识。亦为吾之一小试可也。苟以谩心乘之。
非惟无益。于彼抑且有失已之初心矣。又云。才放肆则就放荡。五谷不熟。不如美草。日流
污下。何能登轩岐之堂。而为当世之司命也。
也。又有阳去乘阴，阴不能与阳争，是阳独胜也，惟主热而已。或阴去乘阳，阳不能与阴争，是阴独胜也，亦惟主寒而已。三等理论，在所当知。
一论寒热之客于人身也。寒邪多自皮毛而入筋骨，热邪自筋骨而出皮毛。故曰寒自外入，热自内出。如是观之，天阴自上而降地，地阳自下而上升，其理盖可见矣。
一论表脉乃尖之尖者。若稍平来，则似里脉之体，风寒风湿是也。里脉若尖，则反似表脉，而不见平润之体，此阳极也，当下之。或微有平润在上，而不见尖数之体，此阴胜也，当升之。此篇当前论看。
一论人身之筋。过热则纵，过寒则缩。纵则痿缓，缩则疼痛。或有痿疼痛悉备者，因受湿热，而大筋施长，小筋短之谓也。
一论人之病出于六淫之邪，实不外乎四时寒热温凉之气。此脉须辨升降浮沉，而以六淫参之，斯得病情矣。因以用药，无不动也。
一师云：风淫之邪，无晴不有。若风湿、风燥、风热、风火、风寒之类，若三者兼来，如风寒湿、风湿热类也。故前云百病不离乎风。一日问师云：水风在脉何以认？答曰：须与湿相似，而略有不同。如野马、氤氲之意，以师言度乃浑浑不清之体。
一论凡知病处法，亦有一大理也。心肾二部，上至顶巅，下至足心，若子午上下之中正也。肝若天三生木，属左也。肺若地四生金，属右也。脾土虽属于右而实在中多。三焦相火虽属于左，而亦寄膻中也。
一论用药之法。譬若心脏大热，肾脏大寒，此乃阴阳各盛本位也。当凉阳分之热，温阴分之寒，上呼下HT者方是。予意以黄连之类凉心，桂附之类温肾。师云：不可也。黄连固是，而桂附不宜用，恐反助阳火矣。惟以泽泻泻肾之寒，则脉自转平和。
一论药味之甘者上行而发，苦味直行下泄，二味更相平也。辛味横行而散，酸味收而来敛，二味更相平也。又若苦能坚软，咸能软坚，二味少相反也。须然二味相兼，则以重者论，则轻者又杂为主矣。
一论脉中有输，有经，有络，有孙。四端纵横错综，方成人形。输者，乃气助行，无有定体。若人生之初，可善可恶也。是以偏胜之气而居处于饮食之间，稍得调之，则无有矣。经脉者，乃此气行来已有着实定体，如人之生，习学已成，善则善，恶则恶。至此病端，定已可施医药调养之力也。生死在此分，安危在此判。络脉者，得之各经受来，若经中元气谷气充盛，不为所因，间有发于络脉，为病之小者，无关人之生死矣。孙脉者，则又受之络，为有小节之刺可以治，可以无治，可以外用敷贴而愈矣。其脉之在人手也，其行直经也，其行横络也，其行亦横孙也。一横一直，无少差也。譬若天地逆行之序焉。输脉者，若一输者，输气至于经也。经者，总而经理者也。如寸关尺三部，表里分之两手，共十二经也。络者，络分四旁也。孙者，又络之分布出也。予曾得大肠风燥，病痔下血，须不常见。其根常在，自察其脉，右手得浮弦小涩，挨在输脉之分。久治未愈。师云：此乃热被寒郁在输而不得达于经也。据脉言，乃寒火之类，故以荆芥苦温之药主之。加以薄荷苏叶，又以贝母行滞气。其荆芥能传送五脏，乃使输脉发行至经。其味苦能降火，湿能散寒，以之主治，恰是至当。学人宜以此知彼，扩而充之可也。
一凡有人求治于予者，不可因贫富而异其心。当潜心察脉，辨色验症，惟图愈疾为主，不可轻易求其了事而已。常闻古人云：得失之中增见识，亦为吾之一小试可也。苟以谩心乘之，非惟无益，于彼抑且有失已之初心矣。又云：才放肆则就放荡，五谷不熟，不如美草。日流污下，何能登轩岐之堂，而为当世之司命也。
It is also the case that when Yang invades Yin, and Yin cannot contend with Yang, Yang achieves solitary dominance, resulting exclusively in heat. Conversely, if Yin invades Yang, and Yang cannot contend with Yin, Yin achieves solitary dominance, resulting exclusively in cold. These three levels of theoretical understanding must be known.
One discusses the invasion of cold and heat into the human body. Cold pathogens typically enter from the skin and hair into the sinews and bones, while heat pathogens emerge from the sinews and bones to the skin and hair. Thus it is said: cold enters from the exterior, heat emerges from the interior. Viewing it thusly, heavenly Yin descends from above to the earth, and earthly Yang rises from below upwards; the principle here can be seen.
One discusses the superficial pulse (Biao Mai), which is extremely sharp. If it becomes slightly flat upon arrival, it resembles the structure of an interior pulse (Li Mai), indicating wind-cold or wind-dampness. If the interior pulse is sharp, it reversely resembles a superficial pulse but lacks the flat and moist quality; this indicates extreme Yang and requires purgation. Or, if there is slight flatness and moisture at the top, but no sharpness or rapidity, this indicates Yin dominance and requires ascending methods. This section should be read as discussing the superficial level.
One discusses the sinews of the human body. Excessive heat causes them to relax and elongate, leading to flaccidity and weakness; excessive cold causes them to contract, leading to pain. There are cases where both flaccidity and pain are present due to damp-heat, causing the large sinews to elongate and the small sinews to shorten.
One discusses that diseases arising from the six excesses (Liu Yin) essentially do not exceed the qi of cold, heat, warmth, and coolness of the four seasons. The pulse must be distinguished by its ascending, descending, floating, and sinking qualities, and analyzed in conjunction with the six excesses to ascertain the condition of the disease. Medication applied accordingly will invariably be effective.
A master stated: Wind pathogenic factors are ubiquitous. Examples include wind-dampness, wind-dryness, wind-heat, wind-fire, and wind-cold. When three combine, such as wind-cold-dampness or wind-damp-heat, it follows the previous statement that all diseases are inseparable from wind. One day I asked the master how to recognize water-wind in the pulse. He replied: It must resemble dampness but differ slightly. Like the imagery of wild horses or misty vapors, judging by the master's words, it presents as a turbid and unclear quality.
One discusses the general method for locating disease sites, which also involves a major principle. The Heart and Kidney positions extend from the crown of the head to the soles of the feet, representing the central axis between Zi (midnight) and Wu (noon). The Liver corresponds to Heaven generating Wood (Three), belonging to the left. The Lung corresponds to Earth generating Metal (Four), belonging to the right. Spleen Earth belongs to the right but is primarily located in the center. Sanjiao Ministerial Fire belongs to the left but also resides in the Danzhong (Chest Center).
One discusses the method of using herbs. For instance, if the Heart has excessive heat and the Kidneys have excessive cold, this represents each yin and yang flourishing in their proper positions. One should cool the heat of the Yang aspect and warm the cold of the Yin aspect, creating a mutual resonance between upper and lower. My initial thought was to use Coptis Rhizome (Huanglian) to cool the Heart and Cinnamon Twig (Guizhi) with Aconite Root (Fuzi) to warm the Kidneys. The master said: Incorrect. While Huanglian is appropriate, Guizhi and Fuzi should not be used, as they may inadvertently assist Yang fire. Instead, use Alisma Rhizome (Zexie) to drain the cold of the Kidney, and the pulse will naturally return to harmony.
One discusses herb flavors: Sweet flavors ascend and disperse; Bitter flavors descend directly and drain. These two flavors balance each other. Pungent flavors move horizontally and disperse; Sour flavors collect and constrain. These two flavors balance each other. Furthermore, Bitterness can firm softness, and Saltyness can soften hardness; these two flavors are somewhat opposite. However, when combined, the heavier flavor dictates the action, while the lighter one acts as a supplement.
One discusses that within the pulse system, there are Shu (Transport) points, Jing (Channel) points, Luo (Collateral) vessels, and Sun (Sun/Minute) vessels. These four ends interweave longitudinally and transversely to form the human shape. Shu points represent qi assistance in movement, lacking a fixed form. At the beginning of life, one can be good or bad. Thus, biased qi exists among dietary habits; if slightly regulated, it disappears. Jing channels represent qi movement with a solid, fixed form. Like a person growing up and completing their learning, goodness or badness is established. Once disease begins, medical intervention can be applied. Life and death are determined here, safety and danger judged here. Luo collaterals receive qi from various channels. If the primordial qi and grain qi within the channels are abundant and not compromised, occasional manifestations in the collaterals result in minor illnesses unrelated to life and death. Sun vessels receive from the collaterals; they involve minor acupunctural treatments that can be treated, ignored, or cured with external applications. In the hands, these pulses run straight along the Jing channels, horizontally along the Luo collaterals, and also horizontally along the Sun vessels. One horizontal, one vertical, without any discrepancy, resembling the reverse order of heaven and earth. Regarding Shu vessels: if a Shu point transports qi to the Jing channel, the Jing channel manages overall operations. Such as the Cun, Guan, Chi positions on both hands, divided by exterior and interior, totaling twelve channels. Luo vessels branch to the four sides. Sun vessels are further distributions of the collaterals. I once suffered from dryness-wind in the Large Intestine, causing hemorrhoids with bleeding, which was not commonly seen but had persistent roots. Examining my own pulse, the right hand showed floating, wiry, small, and choppy qualities, located in the Shu vessel division. After long treatment without cure, the master said: This is heat constrained by cold in the Shu vessels, unable to reach the Jing channels. Based on the pulse, it is a type of cold-fire. Therefore, use pungent-warm herbs like Schizonepeta Spike (Jingjie) as the main treatment. Add Mint (Bohe) and Perilla Leaf (Suye), and use Platycodon Root (Beimu) to move stagnant qi. Jingjie can transmit through the five zang organs, enabling the Shu vessels to emit qi to the Jing channels. Its bitter flavor descends fire, and its dampness-dispersing property scatters cold. Using it as the main treatment is precisely appropriate. Students should understand others through this and expand upon it.
Finally, whenever anyone seeks treatment from me, I must not alter my mindset based on their wealth or poverty. I must deeply observe the pulse, examine the complexion, and verify symptoms, aiming solely at curing the disease, not merely seeking a quick resolution. As the ancients said: Gaining insight amidst gain and loss serves as a small test for us. If one approaches with deceitfulness, it is not only unbeneficial but also causes one to lose their original intention. It is also said: If talent is unrestrained, it leads to dissipation. Unripe grains are inferior to beautiful grass. Flowing daily into filth and low places, how can one ascend to the hall of Xuanyuan and Qibo to become the life-giver of the contemporary world?