灵素谈医妙入神。穷源探本在清晨。时平可辨邪和正。法定能分假与真。有疾音容俱转变。无 色脉自
调匀。常经万世皆师范。诊视须当永奉遵。原夫昧爽方兴。天道之阴阳中正。黎明甫启。人身之志气清灵。
观形以验温凉。平能合度。察色而瞻动静。法不离经。斯时也。九候无差。五音悉准。有过易窥。有偏易诊。辨
三因之虚实。气色分明。察五脏之盛衰。精神平允。见微知着。固能判断吉凶。原始反终。更足周知生殒。盖
观日以揣摩。亦援天而指引。由是参病情。稽诊法。指下融通。心中浃洽。脉息共形容合论。推究无穷。声音
与气色交参。变通不乏。譬若权衡正直。观俯仰而较锱铢。亦如尺度均同。计毫厘以分阔狭。况乎因人
矩。候气平章。不似日中之温暖。不同夜半之清凉。营卫会于脉口。气色见于明堂。有证皆显。无隐弗彰。经
络均匀。按法真堪处变。规模宏远。持平可以为常。尔乃观其所由。视其所以。或端本以澄源。或因此而识
彼。寒多热少。分脏腑之盈亏。暮重朝轻。析阴阳之表里。故察人情。观日晷。时行则行。时止则止。即从权而
诊视。不执其经。然触类以引伸。难逾厥旨。若夫金乌返照。玉兔腾精。病因时而进退。气随日以流行。有平
脉时脉。有正声变声。诊或违夫昼夜。治即昧于重轻。是则望闻问切之方。皆失其正。补泻迎随之法。不得
其平。于是圣人。著作内经。申明平旦。合四诊而同观。会三才以参看。有为有守。广宇内之栽培。无党无偏。
协时中之条贯。是以德迈羲农。功高霄汉。宜其达四海以讴歌。历千秋而灿烂。不然。何以为医学之范围。
妙化育而参赞。
黄帝内经与素问中谈论医学的奥妙，深入神妙之境。探究疾病的源头和根本，往往在清晨进行。在气候平和之时，可以辨别邪气与正气的盛衰；遵循诊法法则，能够区分假象与真相。患有疾病时，患者的声音和容貌都会发生转变；若无疾病，则面色与脉象自然调和均匀。这些常规诊法历经万世，都是后世医者的师范，诊视时必须永远奉行并遵守。
大抵在天刚亮、晨曦初露之时，天道的阴阳处于中正平衡的状态；黎明刚刚开启，人体的志气清灵纯净。通过观察形体来检验体温的温凉，正常情况应合乎法度；通过察色来瞻望面色的动静，方法不脱离经典规范。在这个时候，三部九候没有差错，五音（对应五脏的声音）完全准确。有过失容易窥见，有偏颇容易诊断。辨别三因（内因、外因、不内外因）的虚实，气色便分明可辨；察知五脏的盛衰，精神便平允稳定。见到细微之处就能知晓显著的结果，固然能判断吉凶；推究事物的起源与终结，更足以全面知晓生死。
大概是通过观察太阳的运行来揣摩病情，也是援引天道来指引诊断。由此参合病情，稽考诊法，指下感觉融通，心中领会透彻。脉息与形容（神色形态）结合论述，推究无穷无尽；声音与气色相互参照，变通之法不乏其例。这就好比秤杆正直，通过俯仰动作来比较毫厘之间的轻重；又如同尺子标准一致，计算毫厘来分辨宽窄。况且根据每个人的具体情况制定规矩，候察气机平和详明。不像日中之时的温暖，也不像夜半时分的清凉。营气与卫气在脉口交会，气色显现于鼻准（明堂）。所有的证候都显露无遗，没有隐晦不彰的地方。经络均匀，按照法则确实足以应对变化；规模宏大深远，持平守正可以作为常态。
于是观察病情的由来，审视治疗的方法。或者端正本源以澄清源头，或者由此及彼认识病因。寒多热少，以此分析脏腑的盈亏；傍晚加重早晨减轻，以此剖析阴阳的表里关系。所以察知人情，观察日影（时间），该行动时行动，该停止时停止，即使权宜变通地进行诊视，也不固执于常规经义。然而触类旁通加以引申，难以超越这一主旨。
至于太阳西返照，月亮升起散发精华，病因随着时辰而进退，气随太阳运行而流行。有平脉与时脉的区别，有正声与变声的变化。如果诊脉违背了昼夜规律，治疗就会不明白轻重缓急。这样，望闻问切的方术就失去了正确性，补泻迎随的手法也就不得其平衡。因此圣人撰写《内经》，申明在平旦时分诊病，将四诊合参同观，会通天地人三才进行参考。有所作为且有所坚守，广泛培育天下医术；无私无偏，协调顺应时中的条理脉络。因此德行超过伏羲神农，功绩高接云霄，理应让四海之人歌颂，历经千秋而灿烂辉煌。否则，怎么能成为医学的范围，参与化育万物并赞助天道呢？
The *Huangdi Neijing* (Yellow Emperor's Inner Canon) and *Suwen* (Basic Questions) discuss the subtleties of medicine, penetrating into the divine realm. To trace the source and explore the root, one does so in the early morning. When the climate is peaceful, one can distinguish between pathogenic factors (邪气) and healthy qi (正气); adhering to diagnostic laws allows one to differentiate between false appearances and true conditions. When afflicted by disease, the patient's voice and countenance undergo changes; when free from illness, the complexion and pulse are naturally harmonious and even. These conventional methods serve as models for all generations, and their observation must be forever respected and followed.
Generally, at dawn when the sky first brightens, the yin and yang of the heavenly dao are in a state of balance; at daybreak, the mind-qi (zhi qi) of the human body is clear and spiritual. By observing the form to verify warmth or coolness, normality should accord with measure; by inspecting the complexion to observe movement and stillness, the method remains within the classics. At this time, the nine pulses (jiu hou) show no discrepancy, and the five tones (corresponding to the five zang organs) are accurate. Excesses are easily detected, and deviations are easily diagnosed. Distinguishing the deficiency and excess of the three causes (internal, external, and neither internal nor external), the qi and color become distinct; examining the flourishing or declining state of the five zang organs, the spirit becomes balanced and stable. Seeing the subtle reveals the significant, enabling the judgment of auspiciousness and misfortune; tracing from origin to end provides comprehensive knowledge of life and death.
Thus, observing the sun serves to speculate on the condition, just as referencing heaven guides diagnosis. Thereby, one integrates the condition, examines diagnostic methods, achieving fluency under the fingers and thorough understanding in the mind. The pulse and appearance are discussed together, allowing for endless inquiry; voice and complexion are cross-referenced, ensuring abundant flexibility. This is like a straight steelyard, comparing minute weights through tilting motions; it is also like a standard ruler, calculating millimeters to distinguish width and narrowness. Moreover, rules are set according to individuals, and the qi is observed as peaceful and clear. It is not like the warmth of midday, nor the coolness of midnight. Ying (nutritive) and Wei (defensive) qi converge at the pulse opening, and qi color appears at the Mingtang (nose tip). All manifestations are revealed, nothing is hidden. The meridians are uniform, and following the law truly enables handling changes; the scope is broad and far-reaching, maintaining balance serves as the norm.
Therefore, one observes the cause, views the method. One may rectify the root to clarify the source, or understand one thing through another. More cold than heat analyzes the fullness or emptiness of the zang and fu organs; heavier in the evening and lighter in the morning analyzes the exterior and interior of yin and yang. Thus, observing human conditions and the sundial, acting when appropriate, stopping when appropriate, even if diagnosing flexibly without rigid adherence to canonical norms. However, extending by analogy cannot exceed this core principle.
When the golden crow (sun) returns its light and the jade rabbit (moon) ascends its essence, diseases advance or retreat according to time, and qi circulates with the sun. There are regular pulses and time-specific pulses, normal voices and altered voices. If diagnosis violates the day-night rhythm, treatment will fail to grasp the priority of severity. Consequently, the methods of inspection, auscultation/olfaction, inquiry, and palpation lose their correctness, and the techniques of tonification, sedation, welcoming, and following lose their balance. Therefore, the Sages composed the *Neijing*, clarifying diagnosis at dawn, integrating the four diagnostic methods for simultaneous observation, and consulting the three powers (heaven, earth, humanity). Acting with purpose and holding fast to principles, they cultivated medicine throughout the world; being impartial and unbiased, they coordinated the threads of timely harmony. Thus, their virtue surpassed Fuxi and Shennong, their merit reached the heavens, deserving songs of praise from all seas and brilliance over millennia. Otherwise, how could they define the scope of medicine, participate in the transformation of life, and assist the creative forces?