风邪传入少阴。仍见阳浮阴弱之脉。则其势方炽必阳脉反微。阴脉反浮。乃为欲愈。盖阳微则外邪不复内。入阴浮
则内邪尽从外出。故欲愈也。
少阴负趺阳者。为顺也。
少阴水也。趺阳土也。诸病恶土克水。而伤寒少阴见证。惟恐土不能制水。其水反得以泛滥。则呕吐下利。无所不
至究令中州土败。而真阳外越。神丹莫救矣此脉法中消息。病情之奥旨也。
以上少阴回阳证。
少阴病欲解时从子至寅上。
各经皆解于所王之时。而少阴独解于阳生之时。阳进则阴退阳长则阴消。正所谓阴得阳则解也。即是推之。而少阴
所重在真阳不可识乎。
上条少阴经自解候。
为死候盖人身阴阳相为根据附者也。阴亡于下。诸阳于上聚于头者。纷纷然而动所以头眩时自冒。阳脱于上而主死也。
可见回阳利止则生阴尽利止则死矣。
少阴病六七日息高者死。
诸阳主气。息高则真阳上逆于胸中。本实先拨。而不能复归于气海。故主死也。六七日三字。辨证最细。少阴病喘
而息高至六七日。真气上脱殆尽。不死何待与太阳病二三日作喘之。表证迥殊也。况少阴肾气上乘于肺之间。脉必虚微
无力。若太阳邪气上壅于肺之喘脉必浮紧有力。自是不侔耳少阴病下利。脉微涩呕而汗出。必数更衣反少者。当温其上
炙之。
下利而脉见阳微阴涩。为真阴真阳两伤之候呕者。阴邪上逆也。汗出者阳虚不能外固。阴弱不能内守也。数更衣反
少者。阳虚则气下坠。阴弱则动努责也。是证阳虚本当用温。然阴弱复不宜于温一药之中。既欲救阳。又欲护阴。漫难
区别。故于顶上之百会穴灸之。以温其上而升其阳。庶阳不致下留以逼迫其阴。然后阴得安静不扰。而下利自止耳。此
证设用药以温其下。必逼迫转加下利不止而阴立亡。故不用温药。但用灸法有如此之回。
风邪传入少阴经。仍然出现阳浮阴弱的脉象，说明病势正盛；必须等到阳脉反而变微、阴脉反而变浮，这才是病情将要痊愈的征兆。因为阳气微弱则外邪不再向内侵入，阴气浮越则内邪完全从体表外出，所以预示疾病将愈。
少阴属水，趺阳属土。一般疾病都厌恶土克水，但在伤寒少阴病的见证中，唯独担心脾土不能制约肾水。如果肾水反而泛滥，就会导致呕吐、下利等症状无所不至，最终导致中焦脾胃之气败绝，真阳外越，即使是神丹妙药也无法救治了。这是脉法中的微妙之处，也是病情的深奥旨意。
以上是关于少阴病回阳证的论述。
少阴病欲解除的时间是从子时到寅时。
各条经脉都在其当旺之时解除病邪，而少阴经独自在阳气初生之时解除。阳气进则阴气退，阳气长则阴气消，这正是所谓“阴得阳则解”的道理。由此推之，少阴病所重视的是真阳，难道不明显吗？
以上条文讲述少阴经自然缓解的征候。
这是死证的征候。盖人身阴阳相互依附。阴气在下亡失，诸阳聚于头部，纷纷扰动，所以出现头晕、时常昏冒的症状。阳气脱逸于上，主死。由此可见，如果是回阳且利止则生，如果是阴尽且利止则死。
少阴病六七日，呼吸浅表高起者，主死。
诸阳主司气机，呼吸浅表高起说明真阳上逆于胸中，根本先动摇，而不能回归于气海，所以主死。“六七日”这三个字，辨证最为细致。少阴病喘促且呼吸高起至六七日，真气向上脱失殆尽，不死还等什么？这与太阳病二三日发作喘促的表证截然不同。况且少阴肾气上乘于肺之间，脉象必定虚微无力；若是太阳邪气上壅于肺导致的喘促，脉象必定浮紧有力，自然不可相提并论。
少阴病下利，脉象微涩，呕吐且汗出，必然频繁更衣但排便量少，应当温灸其上部的穴位。
下利而脉象见阳微阴涩，是真阴真阳两伤的征候。呕吐，是阴邪上逆；汗出，是阳虚不能固摄于外，阴虚不能守持于内。频繁更衣但排便量少，是因为阳虚则气陷下坠，阴虚则产生努责感。此证阳虚本当用温药，然而阴虚又不宜单纯用温药。在一方之中，既想救阳，又想护阴，很难区别对待。所以在头顶的百会穴施灸，以温煦上部并升举阳气，这样阳气就不会滞留于下部去逼迫阴液，然后阴液得以安静不受干扰，下利自然停止。此证如果使用药物温补下部，必然会逼迫阴液更加加重，导致下利不止而阴液立即亡失。所以不用温药，只用灸法，有如此的回阳效果。
Wind pathogen transmits into the Shaoyin (Lesser Yin) channel. The pulse still presents as Yang floating and Yin weak, indicating that the pathological condition is vigorous; it must reach a state where the Yang pulse becomes faint and the Yin pulse becomes floating for the disease to be on the verge of resolution. This is because when Yang is faint, external pathogens no longer penetrate inward; when Yin floats, internal pathogens completely exit from the exterior. Thus, recovery is indicated.
When the Shaoyin pulse (Chi position) is weaker than the Fuyang pulse (dorsalis pedis artery), it is considered a favorable sign (Shun).
Shaoyin corresponds to Water, while Fuyang corresponds to Earth. In most diseases, one fears Earth overcoming Water; however, in the manifestations of Shaoyin cold damage, one specifically fears that Spleen Earth cannot control Kidney Water. If Kidney Water overflows instead, it leads to vomiting and diarrhea without limit, eventually causing the collapse of the Middle Jiao Earth Qi and the outward floating of True Yang, rendering even miraculous medicines ineffective. This is the subtle implication in pulse diagnosis and the profound essence of the disease's progression.
The above discusses the syndromes of returning Yang in Shaoyin disease.
Shaoyin disease tends to resolve during the hours from Zi (23:00–01:00) to Yin (05:00–07:00).
Each meridian resolves during its time of peak prosperity, but Shaoyin alone resolves during the time when Yang begins to generate. As Yang advances, Yin retreats; as Yang grows, Yin diminishes. This is precisely what is meant by "Yin resolves when it obtains Yang." By this reasoning, the emphasis in Shaoyin disease lies in True Yang, is it not evident?
The above clause describes the signs of spontaneous resolution of the Shaoyin channel.
This indicates a death prognosis. The human body's Yin and Yang rely on each other for attachment. When Yin perishes below and all Yang gathers at the head, moving chaotically, dizziness and frequent syncope occur. When Yang escapes upwards, death ensues. It can be seen that if Yang returns and diarrhea stops, life is preserved; if Yin is exhausted and diarrhea stops, death occurs.
In Shaoyin disease, if after six or seven days the breathing is shallow and high, death is indicated.
All Yang governs Qi. Shallow, high breathing indicates that True Yang rebels upward into the chest, the root is shaken first, and it cannot return to the Qi Sea (Lower Dantian), thus indicating death. The phrase "six or seven days" allows for the finest differentiation. Shaoyin disease with panting and high breathing persisting for six or seven days implies that True Qi has almost entirely escaped upward; why would it not die? This is distinctly different from the exterior syndrome of panting occurring two or three days into Taiyang (Greater Yang) disease. Furthermore, when Shaoyin Kidney Qi ascends to affect the Lungs, the pulse must be faint, minute, and powerless. If panting is caused by Taiyang pathogenic qi obstructing the Lungs, the pulse must be floating, tight, and forceful. They are naturally incomparable.
In Shaoyin disease with diarrhea, a faint and choppy pulse, vomiting, and sweating, accompanied by frequent defecation attempts but scant output, one should apply moxibustion to the upper part.
Diarrhea with a faint Yang and choppy Yin pulse indicates injury to both True Yin and True Yang. Vomiting indicates rebellious Yin pathogen; sweating indicates Yang deficiency failing to secure the exterior and Yin weakness failing to guard the interior. Frequent defecation attempts with scant output occur because Yang deficiency causes Qi to sink downward, and Yin weakness causes straining. Although this syndrome involves Yang deficiency requiring warming, Yin weakness makes pure warming unsuitable. Within a single prescription, simultaneously saving Yang and protecting Yin is difficult to distinguish. Therefore, moxibustion is applied to the Baihui (GV20) acupoint on the vertex to warm the upper region and raise Yang. This prevents Yang from stagnating below and forcing Yin; subsequently, Yin remains tranquil and undisturbed, and diarrhea ceases naturally. If medicinal warming were applied to the lower region, it would likely force Yin further, worsening diarrhea until Yin perishes instantly. Hence, warming medicines are avoided, and only moxibustion is used, achieving such a result in restoring Yang.