连珠之作，肇自汉章之世，义取贯珠，文多假喻，节短而韵长，言近而旨远，盖词赋之流派也。前贤葛稚川论医用
连珠文，今仿其体。
盖闻天动星回，而辰极居其所，玑旋轮转，而衡轴执其中，是以位定坎离，握枢纽于南北，纬缠卯酉，分升降于西
东。
盖闻水障于土，还以溃其土，火生于木，仍自焚其木。是以植千章之嘉树，必溉清渠，筑百丈之修堤，先疏支渎。
盖闻漏滴铜壶，水滑必迅，灰传葭管，气至斯飞。是以亏天一之真，脉行必速于常度，定甲乙之候，节令每决于先
几。
盖闻热兽炭之盈炉，暖胜三春，而不能代烛龙之照；焚兰缸之寸烬，光逾四壁，而不能代 谷之暄。是以镜本
非台，君以名而离精独炳，薪传有火，相以位而泉水常温。（“名”字借用王氏注。）
盖闻阳为阴逼，不走即飞，阴遇阳消，非枯则槁。是以蛰雷之性，激以豪雨而勃升，旱魃之灾，沛乎甘霖而却扫。
盖闻虱处头而黑，麝食柏而香，颈根据 而瘿，齿居晋而黄。是以渐染深而变质，方宜之异，服用久而增气，物化之
常。
盖闻鳌山之灯名走马，旋转于点火之光，西洋之钟号自鸣，循环于周天之度。是以桃梗土偶，形本气而营运，肝丑
肺寅，经随时而流注。
盖闻机引桔槔，不敌尾闾之泄，戕从萌 ，何假甘露之滋。是以《参同契》之金华，难填欲海，《悟真篇》之首经，
讵起枯枝。
盖闻树合欢于绣阁，不怡思妇之颜，栽萱草于兰庭，无解愁城之织。是以七情相倚，针石何施？五欲交攻，刀圭莫
塞。
盖闻朔雪严风，不解燎原之热；流金烁石，难回冰室之凉。是以五方之里攸分，性殊寒燠，六气之中异所，脏别阴
阳。
连珠这种文体，起源于汉章帝时期，其义理取象于串联珍珠，文章多采用比喻手法，篇幅短小但韵律悠长，言辞浅近而旨意深远，这大概是辞赋的一个流派。前代贤人葛洪（字稚川）曾论述用连珠文来探讨医学，如今我模仿这种体裁进行写作。
听说天体运动、星辰回转，而北极星安居于其位；璇玑玉衡旋转轮转，而衡轴执掌着中心。因此，位置确定了坎卦和离卦的方位，在南北之间把握枢纽；经纬缠绕卯酉（东西方向），在西东之间区分气机的升降。
听说水被土所阻挡，反而要溃决土堤；火生于木中，最终仍会焚烧木头。因此，种植千章高大的良木，必须灌溉清澈的水渠；修筑百丈长的长堤，必须先疏通支流的沟渠。
听说铜壶滴漏，水流滑利必然迅疾；葭管飞灰（候气法），节气到来则灰飞。因此，如果亏损了天一之真（肾阴/先天之精），脉行的速度必定快于常规；确定甲乙（肝木/春季）的脉候，节令的变化往往决定于先兆。
听说在炉中堆满烧红的炭火，温暖胜过三春，但不能替代烛龙的光芒；燃烧兰缸中的寸许香烬，光亮超过四壁，但不能替代太阳的温暖。因此，镜子本来不是高台，君主凭借“名”（名声/地位）而使精神独自显明；薪柴传递火焰，宰相凭借职位而使泉水保持常温。（“名”字借用王弼对《老子》的注解。）
听说阳气被阴气逼迫，要么不运行，要么就飞散；阴气遇到阳气消减，要么干枯，要么槁败。因此，蛰伏的雷性，被豪雨激发而勃然上升；旱魃造成的灾害，被甘霖沛然而至而扫除。
听说虱子生活在头上所以变黑，麝鹿吃柏叶所以身体发香，颈部根据某种原因而生瘿瘤，牙齿居住在晋地所以变黄。因此，逐渐沾染环境会改变本质，方剂适宜性的不同，服用久了会增加脏腑之气，这是物化变化的常理。
听说鳌山上的灯名叫走马灯，在点火的光亮中旋转；西洋的钟号称自鸣钟，在周天之度中循环。因此，桃梗和土偶，形体本源于气而营运；肝脏对应丑时，肺脏对应寅时，经脉随着时辰而流注。
听说机械牵引桔槔（汲水工具），抵不过尾闾（海水汇聚处/肾间动气）的泄失；伤害从萌芽开始，何必假借甘露的滋润。因此，《参同契》中的金华（金丹/精气），难以填满欲望之海；《悟真篇》中的首经（修炼法门），岂能起死回生枯枝。
听说合欢树在绣阁中合欢，不能使思妇的面容愉悦；在兰庭中栽种萱草，无法解开愁城的郁结。因此，七情相互倚靠纠缠，针石疗法如何施展？五欲交相攻击，刀圭（药物）怎能填补？
听说北方的朔雪严风，不能解除燎原的大热；南方的流金烁石，难回冰室的清凉。因此，五方地域有所分别，性质有寒热的不同；六气之中所在各异，脏腑有别阴阳的属性。
The "Lianzhu" (String of Pearls) style originated during the reign of Emperor Zhang of Han. Its meaning is derived from threading pearls, and its texts often employ metaphors. It is characterized by short stanzas but long rhymes, simple language but profound implications, representing a branch of ci-fu (rhapsody). The former sage Ge Hong (courtesy name Zhichuan) discussed using Lianzhu literature to expound on medicine; I now imitate this form.
It is heard that as the heavens move and stars revolve, the North Star remains in its place; as the armillary sphere rotates, the axis holds the center. Thus, positions define Kan and Li (Kan: Water/Kidney; Li: Fire/Heart), grasping the pivot between north and south; latitude and longitude entwine Mao and You (East and West), distinguishing the ascent and descent of Qi between west and east.
It is heard that water blocked by earth may breach the embankment; fire born from wood still burns the wood. Therefore, to plant thousands of fine trees, one must irrigate with clear canals; to build a hundred-zhang dike, one must first dredge the tributary channels.
It is heard that in the copper clepsydra, smooth water flows swiftly; in the reed pipe for observing Qi (Houqi), ash flies when the Qi arrives. Therefore, if the True Qi of Tianyi (Kidney Yin/Pre-heaven Essence) is depleted, the pulse will move faster than normal; determining the pulse conditions of Jia and Yi (Liver Wood/Spring), seasonal changes are often decided by early signs.
It is heard that filling a stove with red-hot charcoal provides warmth surpassing the three spring months, yet cannot replace the illumination of the Torch Dragon; burning an inch of incense in a lamp casts light exceeding four walls, yet cannot replace the warmth of the sun. Thus, a mirror is not a high terrace; the ruler, relying on "Ming" (Name/Status), makes his Jing (Essence) shine alone; fire passes through firewood, and the minister, relying on position, keeps the spring water warm. ("Ming" borrows Wang Bi's commentary.)
It is heard that when Yang is pressed by Yin, it either does not move or flies away; when Yin meets diminishing Yang, it either withers or dries up. Therefore, the nature of hibernating thunder, stimulated by heavy rain, rises vigorously; the disaster of the drought demon (Hanba), swept away by sweet rain, is cleared.
It is heard that lice living on the head turn black; musk deer eating cypress leaves become fragrant; goiters arise based on the neck; teeth in Jin become yellow. Thus, deep immersion alters nature; differences in appropriate prescriptions, and prolonged use increasing Zang-Fu Qi, are the constants of transformation.
It is heard that the "Running Horse" lanterns on Mount Ao rotate in the light of ignition; Western self-winding clocks cycle through the degrees of the celestial sphere. Thus, peach-wood figurines and clay idols operate based on their form and Qi; the Liver corresponds to Chou hour, the Lung to Yin hour, and meridians flow according to time.
It is heard that mechanical leverage via a qigao (pumping lever) cannot match the leakage at Weilu (tail gate/Kidney mover); damage starting from sprouts needs no help from sweet dew. Thus, the Golden Flower (Jinhua/Essence-Jing) in *Cantong Qi* cannot fill the sea of desire; the first scripture of *Wuzhen Pian* cannot revive dead branches.
It is heard that Hehuan tree blooming in the embroidered pavilion does not gladden the face of a longing wife; planting daylilies in the orchid courtyard cannot untie the knots of sorrow. Thus, when the Seven Emotions rely on each other, how can needles and stones be applied? When the Five Desires attack mutually, how can Dao Gui (medicine) suffice?
It is heard that northern snow and severe wind cannot resolve the heat of a prairie fire; southern heat melting metal and stone cannot restore the coolness of an ice chamber. Thus, the five directions are divided, with natures differing in cold and heat; within the Six Qi, locations vary, and Zang-Fu differ in Yin and Yang.