南乡刀镊工卫氏病风，半身无汗，已再中矣。戴人以三法疗之，寻愈。恐其求报
，乃 曰∶余夜梦一长髯人，针余左耳，故愈。
巫者武媪，年四十，病劳三年，羸瘦不足观
，诸医技绝。适五、六月间求治，愿奉白金五两。戴人治之，五、六日而安。止答曰∶白金三两
。乃曰∶一道士投我一符，焚而吞之，乃痊。如此等人，不可胜计。若病再作，何以求治？
至有耻前言，而不敢复求治疗，而杀其身者。此所以世之庸工，当正病时，以犀、珠、龙、
麝、丁、沉、木、乳，乘其急而巧取之。然君子博爱，贤愚亦不当效若辈也。
有扶救之功，如死，我则有攻击之罪，明者不可不察也。麻先生常见他医言戴人
能治奇病，不能治常病；能治杂病，不能治伤寒。他日见戴人，问以伤寒事。超然独出仲
景言外之意，谓余曰∶公慎勿 仲景纸上语，惑杀世人。
余他日再读仲景，方省其旨。戴人云∶人常见伤寒疫气动时辄避，曰∶夫伤寒多变，须朝夕
再视。若十人病，已不能给，况阖郡之中，皆亲故人乎？其死生常在六、七日之间，稍不往视
，别变矣。以此他医咸诮之，以为不能治伤寒。盖未常窥其涯
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\r天地六位藏象之图\ps8a2.bmp\r
外有风寒暑湿，属天之四令，无形也。
内有饥饱劳逸，属天之四令，有形也。
一者，始因气动而内有所成者，谓积聚、 瘕、瘤气、瘿起、结核、狂瞀
癫痫。疏曰∶ ，坚也，积也；瘕，气血也。
二者，始因气动而外有所成
三者，不因气动而病生于内者，谓留饮、癖食、饥饱、劳损、宿食、霍乱、悲、恐、喜、怒、想慕、忧结之类是也。
四者、不因气动而病生于外者，谓瘴气、贼魅、虫蛇、蛊毒、伏尸、鬼击、冲搏、坠堕、风
、寒、暑、湿、斫、射、割刺之类是也。
南乡有一位从事外科手术的工匠卫氏，患风病，半身无汗，已经复发两次了。戴人用汗、吐、下三法治疗他，不久就好了。戴人恐怕病人来索取报酬，便说：“我夜里梦见一个长胡子的人，用针刺我的左耳，所以病好了。”
巫婆武媪，四十岁，患虚劳病三年，身体消瘦得不成样子，许多医生的医术都束手无策。正值五、六月间求治，愿意奉送白银五两。戴人治疗她，五六天后病情安定。只回答说：“退还三两白银。”于是又说：“一位道士给我一道符咒，烧掉后吞服下去，病就好了。”像这样的人，数不胜数。如果病再发作，去哪里寻求治疗呢？甚至有人因为羞于承认之前的谎言，而不敢再次求医治疗，最终导致丧命。这就是世上庸医在疾病发作时，利用犀角、珍珠、龙骨、麝香、丁香、沉香、木香、乳香等贵重药材，趁人之危巧取豪夺的原因。然而君子怀有博爱之心，贤者和愚者都不应当效仿这类人的行为。
（治病）有扶正救逆的功效，但如果治死了，我就有攻击过度之罪，明智的人不能不仔细考察这一点。麻先生经常听其他医生说戴人能治奇病，不能治常病；能治杂病，不能治伤寒。有一天见到戴人，就向他请教伤寒方面的问题。戴人超然地阐发了张仲景言论之外的深意，对我说：“您千万不要被张仲景书上的文字所迷惑，那会害死世人的。”
我后来再读张仲景的著作，才领悟到其中的旨意。戴人说：“人们常见到伤寒疫病流行时往往躲避，说：‘伤寒变化多端，必须早晚多次诊视。’如果有十个人患病，医生已经忙不过来，何况在整个郡县中，都是亲戚故交呢？病人的生死常在六、七天之间，稍微不去诊视，病情就会发生其他变化。因此其他医生都讥笑他，认为他不能治伤寒。大概是因为他们未曾窥探到伤寒病的边际和规律。”
摄要图
天地六位藏象之图
外感的风、寒、暑、湿，属于天之四时命令，是无形的。
内伤的饥、饱、劳、逸，属于人之四时命令，是有形的。
第一种，起初因气机运动而在体内形成的病变，称为积聚、瘕聚、瘤气、瘿起、结核、狂乱昏瞀、癫痫等。疏注说：“积，坚硬也，指有形之积块；瘕，指气血凝结。”
第二种，起初因气机运动而在体外形成的病变……（原文此处中断）
第三种，不因气机运动而病生于体内的，如留饮、癖食、饮食饥饱失调、劳损、宿食、霍乱，以及悲伤、恐惧、喜悦、愤怒、思慕、忧结等情志类疾病。
第四种，不因气机运动而病生于体外的，如瘴气、贼魅、虫蛇咬伤、蛊毒、伏尸、鬼击、冲撞搏斗、坠落跌打、风、寒、暑、湿、砍斫、射击、割刺等外伤及外邪类疾病。
A surgical craftsman named Wei from Nanxiang suffered from wind disease, with no sweat on half of his body, and had relapsed twice. Dai Ren treated him using the three methods (sweating, vomiting, purging), and he recovered soon. Fearing that the patient would seek reward, Dai Ren said, "I dreamed last night of a long-bearded man who acupunctured my left ear; thus I recovered."
A sorceress named Wu, aged forty, had suffered from consumptive disease (Lao) for three years. She was emaciated to an unsightly degree, and many physicians' skills were exhausted. Seeking treatment in the fifth and sixth lunar months, she offered five taels of silver. Dai Ren treated her, and she stabilized within five or six days. He only replied, "Return three taels of silver," and added, "A Daoist priest gave me a talisman; I burned it and swallowed the ashes, and then I healed." There are countless such cases. If the illness recurs, where will they seek treatment? Some even, ashamed of their previous lies, dare not seek medical care again, leading to their own deaths. This is why quacks of the world, when diseases are acute, use rhinoceros horn, pearls, dragon bone, musk, clove, agarwood, wood fragrant bark, and frankincense to exploit the urgent situation and cleverly extract wealth. However, a gentleman possesses universal love; neither the wise nor the foolish should imitate such people.
There is merit in supporting and saving lives; but if death occurs, I bear the guilt of excessive attack. The discerning must examine this carefully. Mr. Ma often heard other physicians say that Dai Ren could treat strange diseases but not common ones; could treat miscellaneous diseases but not Shanghan (Cold Damage). One day, seeing Dai Ren, he asked about Shanghan matters. Dai Ren transcended the literal meaning of Zhang Zhongjing's words, telling me, "Do not be confused by the words on Zhang Zhongjing's paper, which bewitch and kill the common people."
Later, upon re-reading Zhang Zhongjing, I finally understood his intent. Dai Ren said, "People usually avoid times when Shanghan epidemics occur, saying: 'Shanghan has many variations; one must visit morning and evening.' If ten people are sick, it is already impossible to attend to them all, let alone if everyone in the entire commandery is a relative or friend? Life and death often hinge between the sixth and seventh days; if one does not visit slightly later, the condition changes differently. Therefore, other physicians mocked him, claiming he could not treat Shanghan. This was likely because they had never glimpsed its boundaries."
Summary Diagram
Diagram of Zang-Fu Images Corresponding to the Six Positions of Heaven and Earth
External Wind, Cold, Summerheat, and Dampness belong to the Four Commands of Heaven; they are formless.
Internal Hunger, Fullness, Labor, and Rest belong to the Four Commands of Man; they have form.
The first category refers to pathologies formed internally due to qi movement, such as accumulations (Ji), masses (Jia), tumors, goiters, tubercles, mania, confusion, epilepsy, etc. Commentary states: "Ji" refers to hardness and accumulation; "Jia" refers to qi and blood stagnation.
The second category refers to pathologies formed externally due to qi movement... [Text cuts off here]
The third category refers to diseases arising internally not due to qi movement, such as retained fluids, food stagnation, dietary irregularities, fatigue damage, retained food, cholera-like disorders, and emotional conditions like grief, fear, joy, anger, longing, and worry knots.
The fourth category refers to diseases arising externally not due to qi movement, such as miasma, malevolent spirits, insect and snake bites, gu poison, latent corpses, ghost strikes, collisions and fights, falls and trauma, Wind, Cold, Summerheat, Dampness, hacking, shooting, cutting, and stabbing injuries.