夫伤寒论，盖祖述大圣人之意，诸家莫其伦拟，故晋·皇甫谧序《甲乙针经》云∶伊芳尹以元圣之才，撰
用神农本草，以为汤液；汉张仲景论广汤液，为十数卷，用之多验；近世太医令王叔和，撰次仲景遗论甚
精，皆可施用。是仲景本伊芳尹之法，伊芳尹本神农之经，得不谓祖述大圣人之意乎。张仲景，汉书无传，见名
医录云∶南阳人，名机，仲景乃其字也。举孝廉，官至长沙太守。始受术于同郡张伯祖，时人言，识用精微
过其师，所着论，其言精而奥，其法简而详，非浅闻寡见者所能及。自仲景于今八百余年，惟王叔和能学
之，其间如葛洪、陶景、胡洽、徐之才、孙思邈辈，非不才也，但各自名家，而不能修明之。开宝中，节度使高
继冲，曾编录进上，其文理舛错，未尝考正；历代虽藏之书府，亦阙于雠校。是使治病之流，举天下无或知
者。国家诏儒臣校正医书，臣奇续被其选。以为百病之急，无急于伤寒，今先校定张仲景伤寒论十卷，总二
十二篇，证外合三百九十七法，除重复，定有一百一十二方，今请颁行。
太子右赞善大夫臣高保衡、尚书屯田员外郎臣孙奇、尚书司封郎中秘阁校理臣林亿等谨上。
问曰∶脉有阴阳者，（赵本无“者”字）何谓也。答曰∶凡脉大、浮、数、动、滑，此名阳也；脉沉、涩、
弱、弦、微，此名阴也。凡阴病见阳脉者生，阳病见阴脉者死。
《内经》曰∶微妙在脉，不可不察。察之有纪，从阴阳始。始之有经，从五行生。兹首论曰∶（医统本无
“曰”字）脉之阴阳者，以脉从阴阳始故也。阳脉有五，阴脉有五，以脉从五行生故也。阳道常饶，大、浮、
数、动、滑五者，比之平脉也。有余，故谓之阳。阴道常乏，沉、涩、弱、弦、微五者，比之平脉也。不及，故
谓之阴。伤寒之为病，邪在表，则见阳脉；邪在里，则见阴脉。阴病见阳脉而主生者，则邪气自里之表，欲汗
而解也，如厥阴中风，脉微浮，为欲愈，不浮，为未愈者是也。阳病见阴脉而主死者，则邪气自表入里，正虚邪
胜，如谵言、妄语、脉沉细者死是也。《金匮要略》曰∶诸病在外者可治，入里者即死，此之谓也。
问曰∶脉有阳结阴结者，何以别之。答曰∶其脉浮而数，能食，不大便者，此为实，名曰阳结也。期十
七日当剧。其脉沉而迟，不能食，身体重，大便反硬，名曰阴结也。期十四日当剧。
结者，气偏结固，阴阳之气不得而杂之。阴中有阳，阳中有阴，阴阳相杂以为和，不相杂以为结。浮数，阳
脉也；能食而不大便，里实也。为阳气结固，阴不得而杂之，是名阳结。沉
迟，阴脉也；不能食，身体重，阴病也；阴病见阴脉，则当下利，今大便硬者，为阴气结固，阳不得而杂之，是
名阴结。论其数者，伤寒之病，一日太阳，二日阳明，三日少阳，四日太阴，五日少阴，六日厥阴。至六日为
传经尽，七日当愈。七日不愈者，谓之再传（医统本无“传”字）经。言再传（医统本无“传”字）经者，再自
太阳而传，至十二日再至厥阴为传经尽，十三日当愈。十三日不愈者，谓之过经，言再传（医统本无“传”字）过
太阳之经，亦以次而传之也。阳结为火，至十七日传少阴水，水能制火，火邪解散，则
愈；阴结属水，至十四日传阳明土，土能制水，水邪解散，则愈。彼邪气结甚，水又不能制火，土又不能制水，
故当剧。《内经》曰∶一候后则病，二候后则病甚，三候后则病危也。
问曰∶病有洒淅恶寒而复发热者，何？答曰∶阴脉不足，阳往从之；阳脉不足，阴往乘之。曰∶何谓阳
不足。答曰∶假令寸口脉微，名曰阳不足，阴气上入阳中，则洒淅恶寒也。曰∶何谓阴不足。答曰∶假令（
赵本无“假令”二字）尺脉弱，名曰阴不足，阳气下陷入阴中，则发热也。
一阴一阳谓之道，偏阴偏阳谓之疾。阴偏不足，则阳得而从之；阳偏不足，则阴得而乘之。阳不足，则
阴气上入阳中，为恶寒者，阴胜则寒矣；阴不足，阳气下陷入阴中，为发热者，阳胜则热矣。
阳脉浮（赵本注∶“一作微”）阴脉弱者，则血虚。血虚则筋急也。
阳为气，阴为血。阳脉浮者，卫气强也；阴脉弱者，荣血弱也。《难经》曰∶气主 之，血主濡之。血
虚，则不能濡润筋络，故筋急也。
其脉沉者，荣气微也。
《内经》云∶脉者，血之府也。脉实则血实，脉虚则血虚，此其常也。脉沉者，知荣血内微也。
其脉浮，而汗出如流珠者，卫气衰也。
《针经》云∶卫气者，所以温分肉、充皮毛、肥腠理、司开合者也。脉浮，汗出如流珠者，腠理不密，
开合不司，为卫气外衰也。浮主候卫，沉主候荣，以浮沉别荣卫之衰微，理固然矣。
然而衰甚于微，所以于荣言微，而卫言衰者，以其汗出如流珠，为阳气外脱，所以卫病甚于荣也。
荣气微者，加烧针，则血流（赵本作“留”）不行，更发热而躁烦也。
卫阳也，荣阴也。烧针益阳而损阴。荣气微者，谓阴虚也。《内经》曰∶阴虚而（医统本作“生”）内热，
方其内热，又加烧针以补阳，不惟两热相合而荣血不行，必更外发然而内躁烦也。
脉（赵本注∶“一云秋脉”）蔼蔼，如车盖者，名曰阳结也。
蔼蔼如车盖者，大而厌厌聂聂也。为阳气郁结于外，不与阴气和杂也。
脉（赵本注∶“一云夏脉”） ，（赵本作∶“累累”）如循长竿者，名曰阴结也。
累累如循长竿者，连连而强直也。为阴气郁结于内，不与阳气和杂也。
脉瞥瞥，如羹上肥者，阳气微也。
轻浮而阳（医统本作“主”）微也。
脉萦萦，如蜘蛛丝者，阳气（赵本注∶“一云阴气”）衰也。
萦萦滞也，若萦萦惹惹之不利也。如蜘蛛丝者，至细也。微为阳微，细为阳衰。《脉要》曰∶微为气痞，
是未至于衰。
《内经》曰∶细则气少，以至细为阳衰宜矣。
脉绵绵，如泻漆之绝者，亡其血也。
绵绵者，连绵而软也。如泻漆之绝者，前大而后细也。《正理论》曰∶天枢开发，精移气变，阴阳交
会，胃和脉生，脉复生也。阳气前（医统本作“先”）至，阴气后至，则脉前为阳气，后为阴
气。脉来，前大后细，为阳气有余，而阴气不足，是知亡血。
脉来缓，时一止复来者，名曰结。脉来数，时一止复来者，名曰促。（赵本注∶“一作纵”）脉，阳盛则
促，阴盛则结，此皆病脉。
脉一息四至曰平，一息三至曰迟，小快于迟曰缓，一息六至曰数，时有一止者，阴阳之气不得相续也。
阳行也速，阴行也缓。缓以候阴，若阴气胜，而阳不能相续，则脉来缓而时一止；数以候阳，若阳气胜，而阴
不能相续，则脉来数而时一止。伤寒有结代之脉，动而中止，不能自还为死脉。此结促之脉，
止是阴阳偏胜，而时有一止，即非脱绝而止。云此皆病脉。
阴阳相搏，名曰动。阳动则汗出，阴动则发热。形冷、恶寒者，此三焦伤也。
动，为阴阳相搏，方其阴阳相搏而虚者，则动。阳动为阳虚，故汗出；阴动为阴虚，故发热也。如不汗出，
发热，而反形冷、恶寒者，三焦伤也。三焦者，原气之别使，主行气于阳。三
焦既伤，则阳气不通而微，致身冷而恶寒也。《金匮要略》曰∶阳气不通即身冷。经曰∶阳微则恶寒。
若数脉见于关上，上下无头尾，如豆大，厥厥动摇者，名曰动也。
《脉经》云∶阳出阴入，以关为界。关为阴阳之中也，若数脉见于关上，上下无头尾，如豆大，
厥厥动摇者，是阴阳之气相
搏也，故名曰动。
阳脉浮大而濡，阴脉浮大而濡，阴脉与阳脉同等者，名曰缓也。
阳脉寸口也，阴脉尺中也。上下同等，无有偏胜者，是阴阳之气和缓也，非若迟缓之有邪也。阴阳偏胜
者为结、为促，阴阳相搏者为动，阴阳气和者为缓，学人不可不知也。
脉浮而紧者，名曰弦也。弦者状如弓弦，按之不移也。脉紧（赵本作“阴”）者，如转索无常也。
《脉经》云∶弦与紧相类，以弦为虚，故虽紧如（医统本作“而”）弦，而按之不移，不移则不足也。
经曰∶弦则为减，以紧为实，是切之如转索无常而不散。《金匮要略》曰∶脉紧如转索无常者，有宿食也。
脉弦而大，弦则为减，大则为芤。减则为寒，芤则为虚。寒虚相搏，此名为革。妇人则半产、漏下，
男子则亡血、失精。
弦则为减，减则为寒。寒者谓阳气少也。大则为芤，芤则为虚，虚者谓血少不足也。（熊校记∶芤则为
虚者，汪本虚下增虚字。按注义总释弦减寒气少，大芤虚为血少，非单言寒少气、虚少血也。元版上句误
重寒字，谓血少不足也。旧钞与汪本同。按少即不足，于义为复，少字疑误衍）所谓革者，言其既寒且虚，则气
血改革，不循常度。男子得之，为真阳减，而不能内固，故主亡血、失精；妇人得之，为阴血虚，
而不能滋养，故主半产、漏下。
问曰∶病有战而汗出，因得解者，何也？答曰∶脉浮而紧，按之反芤，此为本虚，故当战而汗出也。其人
本虚，是以发战。以脉浮，故当汗出而解也。
浮为阳，紧为阴，芤为虚。阴阳争则战，邪气将出，邪与正争，其人本虚，是以发战。正气胜则战，
战已复发热而大汗解也。
若脉浮而数，按之不芤，此人本不虚；若欲自解，但汗出耳，不发战也。
浮、数，阳也。本实阳胜，邪不能与正争，故不发战也。
问曰∶病有不战而汗出解者，何也？答曰∶脉大而浮数，故知不战汗出而解也。
阳胜则热，阴胜则寒，阴阳争则战。脉大而浮数皆阳也，阳气全胜，阴无所争，何战之有。
问曰∶病有不战，不汗出而解者，何也？答曰∶其脉自微，此以曾经（赵本无“经”字）发汗、若吐、
若下、若亡血，以内无津液，此阴阳自和，必自愈，故不战、不汗出而解也。
脉微者，邪气微也。邪气已微，正气又弱，脉所以微。既经发汗、吐下、亡阳、亡血，内无津液，则
不能作汗，得阴阳气和而自愈也。
问曰∶伤寒三日，脉浮数而微，病患身凉和者，何也？答曰∶此为欲解也。解以夜半。脉浮而解者，
然汗出也；脉数而解者，必能食也；脉微而解者，必大汗出也。
伤寒三日，阳去入阴之时，病患身热，脉浮数而大，邪气传也；若身凉和，脉浮数而微者，则邪气不传
而欲解也。解以夜半者，阳生于子也。脉浮，主 然汗出而解者，邪从外散也；脉
数，主能食而解者，胃气和也；脉微，主大汗出而解者，邪气微也。
问曰∶脉病，欲知愈未愈者，何以别之？答曰∶寸口、关上、尺中三处，大小、浮沉、迟数同等，虽有寒热
不解者，此脉阴阳为和平，虽剧当愈。
三部脉均等，即正气已和，虽有余邪，何害之有。立夏，（赵本立上有“师曰”二字）得洪（赵本注∶“一
作浮”）大脉，是其本位。其人病，身体苦疼重者，须发其汗；若明日身不疼不重者，不须发汗；若汗 自出
者，明日便解矣。何以言之，立夏得洪大脉，（赵本作“立夏脉洪大”）是其时脉，故使然也。四时仿此。
脉来应时，为正气内固，虽外感邪气，但微自汗出而亦解尔。《内经》曰∶脉得四时之顺者病无他。
问曰∶凡病欲知何时得？何时愈？答曰∶假令夜半得病，（赵本有“者”字）明日日中愈；日中得病，
（赵本有“者”字）夜半愈。何以言之？日中得病，夜半愈者，以阳得阴则解也。夜半得病，明日日中愈者，
以阴得阳则解也。
日中得病者，阳受之，夜半得病者，阴受之。阳不和，得阴则和，是解以夜半；阴不和，得阳则和，是
解以日中。经曰∶用阳和阴，用阴和阳。
寸口脉浮为在表，沉为在里，数为在腑，迟为在脏。假令脉迟，此为在脏也。
经曰∶诸阳浮数为乘腑，诸阴迟涩为乘脏。
趺阳脉浮而涩，少阴脉如经也，（赵本医统本并作“者”）其病在脾，法当下利。何以知之？若脉浮
大者，气实血虚也。今趺阳脉浮而涩，故知脾气不足，胃气虚也。以少阴脉弦而浮，（赵本注∶“一作沉”）
才见此为调脉，故称如经也。若反滑而数者，故知当屎脓也。（赵本注∶“玉函作溺”）
趺阳者，胃之脉。诊得浮而涩者，脾胃不足也。浮者，以为气实，涩者，以为血虚者，此非也。
经曰∶脉浮而大，浮为气
实，大为血虚。若脉浮大，当为气实血虚。今趺阳脉浮而涩，浮则胃虚，涩则脾寒，脾胃虚寒，则谷不消，
而水不别，法当下利。少阴肾脉也，肾为肺之子，为肝之母，浮为肺脉，弦为肝
脉，少阴脉弦而浮，为子母相生，故云调脉。若滑而数者，则客热在下焦，使血流腐而为脓，故屎脓也。
寸口脉浮而紧，浮则为风，紧则为寒。风则伤卫，寒则伤荣。荣卫俱病，骨节烦疼，当发其汗也。
《脉经》云∶风伤阳，寒伤阴。卫为阳，荣为阴，风为阳，寒为阴，各从其类而伤也。《易》曰∶水流
湿、火就燥者，是矣！卫得风则热，荣得寒则痛。荣卫俱病，故致骨节烦疼，当与麻黄汤，发汗则愈。
《伤寒论》，大概是遵循大圣人的意旨，各家医书无法与之相比拟。所以晋代皇甫谧在《甲乙针经》序言中说：伊尹凭借圣人的才能，撰写运用《神农本草》，制作汤液；汉代张仲景论述扩充汤液，写成十几卷，使用效果显著；近代太医令王叔和，整理编次张仲景遗留的论述非常精妙，都可以施用。这是张仲景本于伊尹的方法，伊尹本于《神农本草》的经典，怎能说不遵循大圣人的意旨呢？张仲景，《汉书》中没有他的传记，在《名医录》中可以看到记载：他是南阳人，名机，仲景是他的字。被推举为孝廉，官职做到长沙太守。起初向同郡的张伯祖学习医术，当时的人说，他识别病情的精微之处超过他的老师。他所著的论著，言辞精妙深奥，方法简明详细，不是见识浅薄的人所能达到的。自从张仲景到现在八百多年，只有王叔和能学习它，这中间的葛洪、陶弘景、胡洽、徐之才、孙思邈等人，并非没有才华，只是各自成为名家，而不能修明发扬它。开宝年间，节度使高继冲，曾经编纂记录进献上去，但文理错乱，未曾考订校正；历代虽然收藏在书库中，也缺少校对。这使得治病的人，普天下没有谁知道了。国家诏令儒臣校正医书，臣奇继续被选入其中。认为百病的急务，没有比伤寒更急迫的，现在先校定张仲景《伤寒论》十卷，总共二十二篇，证候外合三百九十七法，除去重复，确定有一百一十二方，现在请求颁布施行。
太子右赞善大夫臣高保衡、尚书屯田员外郎臣孙奇、尚书司封郎中秘阁校理臣林亿等恭敬呈上。
问：脉象有阴有阳，是什么意思？答：凡是脉象大、浮、数、动、滑，这叫阳脉；脉象沉、涩、弱、弦、微，这叫阴脉。凡是阴病见到阳脉的预后良好，阳病见到阴脉的预后不良（主死）。
《内经》说：脉理的微妙之处，不可不考察。考察它有纲纪，从阴阳开始。开始它有常规，从五行产生。这里首先论述说：脉象的阴阳，是因为脉象从阴阳开始的原因。阳脉有五种，阴脉有五种，是因为脉象从五行产生的原因。阳道常有余，大、浮、数、动、滑这五种脉，与平脉相比，属于有余，所以叫阳。阴道常不足，沉、涩、弱、弦、微这五种脉，与平脉相比，属于不及，所以叫阴。伤寒这种病，邪气在表，就出现阳脉；邪气在里，就出现阴脉。阴病见到阳脉而主生的，是邪气从里出到表，想要通过出汗而解除，比如厥阴中风，脉微浮，是快要痊愈，如果不浮，就是未愈。阳病见到阴脉而主死的，是邪气从表入里，正气虚弱邪气盛，比如谵语、胡言乱语、脉沉细的死证。《金匮要略》说：各种病邪在表的可以治愈，入里的就死亡，说的就是这个道理。
问：脉象有阳结和阴结，怎么区别它们？答：脉象浮而数，能进食，不大便的，这是实证，名叫阳结。预期十七天病情会加重。脉象沉而迟，不能进食，身体沉重，大便反而硬结的，名叫阴结。预期十四天病情会加重。
结，是气偏结固，阴阳之气不能混杂。阴中有阳，阳中有阴，阴阳相杂才和谐，不相杂就叫结。浮数是阳脉；能食但不大便，是里实。因为阳气结固，阴气不能混杂，这就叫阳结。沉迟是阴脉；不能进食，身体沉重，是阴病；阴病见到阴脉，应当下利，现在大便硬，是因为阴气结固，阳气不能混杂，这就叫阴结。论其天数，伤寒的病，第一天太阳，第二天阳明，第三天少阳，第四天太阴，第五天少阴，第六天厥阴。到第六天传经完毕，第七天应当痊愈。七天不愈的，叫做再传经。说再传经，是再次从太阳传起，到第十二天再次传到厥阴为传经完毕，第十三天应当痊愈。十三天不愈的，叫做过经，说再传经过太阳之经，也是依次传下去。阳结属火，到第十七天传到少阴水，水能制火，火邪解散，就痊愈；阴结属水，到第十四天传到阳明土，土能制水，水邪解散，就痊愈。如果邪气结聚严重，水又不能制火，土又不能制水，所以病情会加重。《内经》说：一候之后病重，二候之后病甚，三候之后病危。
问：病症有洒淅恶寒然后又发热的，是什么原因？答：阴脉不足，阳气往从之；阳脉不足，阴气往乘之。问：什么叫阳不足？答：假如寸口脉微，名叫阳不足，阴气上入阳中，就会洒淅恶寒。问：什么叫阴不足？答：假如尺脉弱，名叫阴不足，阳气下陷入阴中，就会发热。
一阴一阳叫做道，偏阴偏阳叫做疾。阴偏不足，则阳得而从之；阳偏不足，则阴得而乘之。阳不足，则阴气上入阳中，表现为恶寒，这是阴胜则寒；阴不足，阳气下陷入阴中，表现为发热，这是阳胜则热。
阳脉浮、阴脉弱的，是血虚。血虚则筋脉拘急。
阳代表气，阴代表血。阳脉浮，说明卫气强；阴脉弱，说明营血弱。《难经》说：气主煦之，血主濡之。血虚，就不能濡润筋络，所以筋脉拘急。
脉象沉的，是营气微弱。
《内经》说：脉是血的府库。脉实则血实，脉虚则血虚，这是常态。脉象沉，知道营血内里微弱。
脉象浮，而且汗出如流珠的，是卫气衰败。
《针经》说：卫气，是用来温养肌肉、充实皮毛、肥厚腠理、主管开合的。脉浮，汗出如流珠，是腠理不致密，开合功能失调，属于卫气外衰。浮脉主要候卫气，沉脉主要候营气，用浮沉来辨别营卫的衰微，道理本来就是这样。
然而衰败比微弱更严重，所以对营气说微，对卫气说衰，是因为汗出如流珠，是阳气外脱，所以卫气病比营气严重。
营气微弱的，加用烧针，则血流留滞不行，更加发热并且躁烦。
卫属阳，营属阴。烧针助阳而损阴。营气微弱，是指阴虚。《内经》说：阴虚则生内热，正当内热的时候，又加烧针以补阳，不仅两热相合导致营血不行，必定更加外发热而内躁烦。
脉象蔼蔼，像车盖一样的，名叫阳结。
蔼蔼像车盖，是大而厌厌聂聂的样子。是阳气郁结于外，不与阴气和杂。
脉象累累，像摸长竿一样的，名叫阴结。
累累像摸长竿，是连连而强直的样子。是阴气郁结于内，不与阳气和杂。
脉象瞥瞥，像羹汤上面的浮油一样的，是阳气微弱。
轻浮而阳气微弱。
脉象萦萦，像蜘蛛丝一样的，是阳气衰败。
萦萦是滞涩，像萦萦惹惹那样不利索。像蜘蛛丝，是非常细微。微是阳微，细是阳衰。《脉要》说：微是气痞，这还没到衰败的程度。
《内经》说：细则气少，把极细当作阳衰是合适的。
脉象绵绵，像泻漆断绝时的样子，是亡血。
绵绵是连绵而软。像泻漆断绝时，前大后细。《正理论》说：天枢开发，精气移变，阴阳交会，胃和脉生，脉复生。阳气前至，阴气后至，则脉前部为阳气，后部为阴气。脉来，前大后细，是阳气有余，而阴气不足，由此知道亡血。
脉来缓，偶尔停一下又来的，名叫结。脉来数，偶尔停一下又来的，名叫促。脉，阳盛则促，阴盛则结，这都是病脉。
一息四至叫平脉，一息三至叫迟，比迟稍快叫缓，一息六至叫数，偶尔有一次停止的，是阴阳之气不能相继。阳行速，阴行缓。缓以候阴，如果阴气胜，而阳不能相继，则脉来缓而偶尔停止；数以候阳，如果阳气胜，而阴不能相继，则脉来数而偶尔停止。伤寒有结代之脉，跳动中止，不能自还，是死脉。这结促之脉，只是阴阳偏胜，而偶尔停止，并不是脱绝而止。所以说这都是病脉。
阴阳相搏，名叫动。阳动则汗出，阴动则发热。形体冷、恶寒的，这是三焦受伤。
动，是阴阳相搏，当阴阳相搏而虚者，则动。阳动为阳虚，所以汗出；阴动为阴虚，所以发热。如果不汗出，发热，反而形体冷、恶寒的，是三焦受伤。三焦，是原气的别使，主行气于阳。三焦既伤，则阳气不通而微弱，导致身冷而恶寒。《金匮要略》说：阳气不通即身冷。经说：阳微则恶寒。
如果在关部见到数脉，上下无头尾，像豆子大，厥厥动摇的，名叫动。
《脉经》说：阳出阴入，以关为界。关是阴阳之中，如果数脉见于关部，上下无头尾，像豆子大，厥厥动摇的，是阴阳之气相搏，所以名叫动。
阳脉浮大而濡，阴脉浮大而濡，阴脉与阳脉同等大小的，名叫缓。
阳脉指寸口，阴脉指尺中。上下同等，没有偏胜的，是阴阳之气和缓，不像迟缓那样有邪气。阴阳偏胜的为结、为促，阴阳相搏的为动，阴阳气和的为缓，学医的人不可不知道。
脉浮而紧的，名叫弦。弦的形状像弓弦，按之不移位。脉紧（赵本作“阴”）的，像转动绳索一样无常。
《脉经》说：弦与紧相似，以弦为虚，所以虽然紧像弦，但按之不移，不移则不足。经说：弦则为减，以紧为实，切之像转动绳索无常而不散。《金匮要略》说：脉紧像转动绳索无常的，是有宿食。
脉弦而大，弦则为减，大则为芤。减则为寒，芤则为虚。寒虚相搏，这名叫革。妇人则半产、漏下，男子则亡血、失精。
弦则为减，减则为寒。寒是指阳气少。大则为芤，芤则为虚，虚是指血少不足。（熊校记：芤则为虚者，汪本虚下增虚字。按注义总释弦减寒气少，大芤虚为血少，非单言寒少气、虚少血也。元版上句误重寒字，谓血少不足也。旧钞与汪本同。按少即不足，于义为复，少字疑误衍）所谓革，是说它既寒且虚，则气血改革，不循常度。男子得到它，是真阳减少，而不能内固，所以主亡血、失精；妇人得到它，是阴血虚，而不能滋养，所以主半产、漏下。
问：病症有战栗然后汗出，因而得解的，是什么原因？答：脉浮而紧，按之反芤，这是因为本虚，所以应当战栗而汗出。其人本来虚，所以发战。因为脉浮，所以应当汗出而解。
浮为阳，紧为阴，芤为虚。阴阳争则战，邪气将出，邪与正争，其人本虚，所以发战。正气胜则战，战后又发热而大汗解。
如果脉浮而数，按之不芤，这人本来不虚；如果想要自解，只是汗出而已，不发战。
浮、数，都是阳。本实阳胜，邪不能与正争，所以不发战。
问：病症有不战而汗出解的，是什么原因？答：脉大而浮数，所以知道不战汗出而解。
阳胜则热，阴胜则寒，阴阳争则战。脉大而浮数都是阳，阳气全胜，阴无所争，有什么可战的。
问：病症有不战，不汗出而解的，是什么原因？答：其脉自微，这是因为曾经发汗、或者吐、或者下、或者亡血，因为内无津液，这是阴阳自和，必定自愈，所以不战、不汗出而解。
脉微，是邪气微。邪气已微，正气又弱，脉所以微。既然经过发汗、吐下、亡阳、亡血，内无津液，则不能作汗，得阴阳气和而自愈。
问：伤寒三日，脉浮数而微，病患身体凉和的，是什么原因？答：这是将要解。解在夜半。脉浮而解的，是濈然汗出；脉数而解的，一定能进食；脉微而解的，必定大汗出。
伤寒三日，是阳去入阴的时候，病患身热，脉浮数而大，是邪气传；如果身凉和，脉浮数而微，则是邪气不传而欲解。解在夜半，是因为阳生于子时。脉浮，主濈然汗出而解，是邪从外散；脉数，主能食而解，是胃气和；脉微，主大汗出而解，是邪气微。
问：脉病，想知道愈没愈，怎么辨别？答：寸口、关上、尺中三处，大小、浮沉、迟数同等，虽然有寒热不解的，这是脉阴阳和平，虽然病重也会愈。
三部脉均等，即正气已和，虽有残余邪气，有什么妨害。立夏，（赵本立上有“师曰”二字），得洪（赵本注：“一作浮”）大脉，是其本位。那人病，身体苦疼重的，须发其汗；如果明天身不疼不重了，不必发汗；如果汗自出的，明天便解了。为什么这样说，立夏得洪大脉，（赵本作“立夏脉洪大”），是其时脉，所以这样。四季仿照此理。
脉来应时，为正气内固，虽外感邪气，但微自汗出而亦解。《内经》说：脉得四时之顺者病无他。
问：凡病想知道何时得病？何时愈？答：假如夜半得病，（赵本有“者”字）明日日中愈；日中得病，（赵本有“者”字）夜半愈。为什么这样说？日中得病，夜半愈，是因为阳得阴则解。夜半得病，明日日中愈，是因为阴得阳则解。
日中得病者，阳受之，夜半得病者，阴受之。阳不和，得阴则和，是解在夜半；阴不和，得阳则和，是解在日中。经说：用阳和阴，用阴和阳。
寸口脉浮为在表，沉为在里，数为在腑，迟为在脏。假如脉迟，这是在脏。
经说：诸阳浮数为乘腑，诸阴迟涩为乘脏。
趺阳脉浮而涩，少阴脉如经也，（赵本医统本并作“者”），其病在脾，法当下利。怎么知道？如果脉浮大，是气实血虚。现在趺阳脉浮而涩，所以知道脾气不足，胃气虚。因为少阴脉弦而浮，（赵本注：“一作沉”），才见此为调脉，所以称如经。如果反滑而数，所以知道当屎脓。（赵本注：“玉函作溺”）
趺阳，是胃的脉。诊得浮而涩的，是脾胃不足。浮者，以为气实，涩者，以为血虚的，这是不对的。
经说：脉浮而大，浮为气实，大为血虚。如果脉浮大，应当是气实血虚。现在趺阳脉浮而涩，浮则胃虚，涩则脾寒，脾胃虚寒，则谷不消，而水不别，法当下利。少阴肾脉也，肾为肺之子，为肝之母，浮为肺脉，弦为肝脉，少阴脉弦而浮，为子母相生，所以云调脉。如果滑而数，则是客热在下焦，使血流腐而为脓，所以屎脓。
寸口脉浮而紧，浮则为风，紧则为寒。风则伤卫，寒则伤荣。荣卫俱病，骨节烦疼，应当发汗。
《脉经》说：风伤阳，寒伤阴。卫为阳，荣为阴，风为阳，寒为阴，各从其类而伤。《易》说：水流湿、火就燥，就是这个道理！卫得风则热，荣得寒则痛。荣卫俱病，所以致骨节烦疼，应当给予麻黄汤，发汗则愈。
*Shanghan Lun* (Treatise on Cold Damage) generally follows the intent of the Great Sage, and no other medical works can compare with it. Therefore, Huangfu Mi of the Jin Dynasty stated in the preface to *Jiayi Zhenjing* (Classical Acupuncture): Yi Yin, possessing the talent of a sage, compiled and utilized *Shennong Bencao Jing* (Divine Farmer's Materia Medica) to create decoctions; Zhang Zhongjing of the Han Dynasty discussed and expanded upon these decoctions, writing over ten volumes, which proved highly effective when used; Wang Shuhe, the Imperial Physician of recent times, meticulously compiled Zhang Zhongjing's remaining theories, which are all applicable. Thus, Zhang Zhongjing based his work on Yi Yin's methods, and Yi Yin based his on the classics of *Shennong Bencao Jing*. How could one say it does not follow the intent of the Great Sage? Zhang Zhongjing has no biography in the *Book of Han*, but appears in *Mingyi Lu* (Record of Famous Physicians): He was from Nanyang, named Ji, with Zhongjing as his courtesy name. He was recommended as a Xiaolian (Filial and Incorrupt Candidate) and rose to the office of Prefect of Changsha. Initially, he studied medicine under Zhang Bozu of his same commandery. People of the time said that his discernment and application of subtle principles surpassed his teacher. His written treatises feature refined and profound language, and simple yet detailed methods, which are beyond the reach of those with shallow knowledge and limited experience. Eight hundred years have passed since Zhang Zhongjing, and only Wang Shuhe has been able to study it. Among those in between, such as Ge Hong, Tao Hongjing, Hu Qia, Xu Zhicai, and Sun Simiao, none lacked talent; they merely became famous masters in their own right and did not further clarify and propagate this learning. During the Kaibao era, Gao Jichong, the Military Governor, once compiled and submitted records, but the text contained errors and inconsistencies and had never been critically corrected. Although kept in imperial libraries through successive dynasties, it lacked collation. This caused physicians throughout the world to be largely unaware of it. The State decreed that Confucian scholars should collate medical books, and I, Chen Qi, was subsequently selected for this task. Considering that among the urgent matters of all diseases, none is more urgent than cold damage, we have now first collated Zhang Zhongjing's *Shanghan Lun* in ten volumes, comprising twenty-two chapters, covering three hundred and ninety-seven methods outside of symptom patterns, removing duplicates, and establishing one hundred and twelve formulas. We now request its promulgation and distribution.
Gao Baoheng, Right Praise and Goodness Official of the Crown Prince; Sun Qi, External Director of the Department of State Affairs for Reclamation; Lin Yi, Middle Director of the Department of State Affairs for Seals and Collator of the Secret Pavilion, respectfully submit.
Q: What is meant by saying that pulses have Yin and Yang?
A: Pulses that are large (Da), floating (Fu), rapid (Shu), moving (Dong), or slippery (Hua) are called Yang pulses. Pulses that are deep (Chen), choppy (Se), weak (Ruo), wiry (Xian), or minute (Wei) are called Yin pulses. If a Yin disease presents with Yang pulses, the prognosis is good (life); if a Yang disease presents with Yin pulses, the prognosis is poor (death).
The *Neijing* (Inner Canon) states: The subtlety lies in the pulse, which must not be neglected. Its examination has a principle, starting with Yin and Yang. Its beginning has regularity, arising from the Five Phases (Wu Xing). Here we first discuss: The Yin and Yang of pulses exist because pulses start from Yin and Yang. There are five Yang pulses and five Yin pulses because pulses arise from the Five Phases. The path of Yang is often abundant; the five pulses—large, floating, rapid, moving, slippery—are compared to the normal pulse (Ping Mai). Being excessive, they are called Yang. The path of Yin is often deficient; the five pulses—deep, choppy, weak, wiry, minute—are compared to the normal pulse. Being insufficient, they are called Yin. In cold damage disease, if the pathogen is at the exterior (Biao), Yang pulses appear; if the pathogen is at the interior (Li), Yin pulses appear. When a Yin disease presents with Yang pulses and indicates life, it means the pathogen is moving from the interior to the exterior, desiring to resolve through sweating. For example, in Jueyin wind strike, a slight floating pulse indicates impending recovery; if not floating, it has not recovered. When a Yang disease presents with Yin pulses and indicates death, it means the pathogen has moved from the exterior to the interior, with righteous Qi deficient and pathogenic Qi victorious. For instance, delirious speech,妄语 (confabulation/hallucinations), and a deep, fine pulse indicate death. The *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet) states: Diseases where pathogens remain at the exterior can be cured; those entering the interior result in death. This is what is meant.
Q: Pulses have Yang Jie (Yang Knotting/Constriction) and Yin Jie (Yin Knotting/Constriction). How are they distinguished?
A: A pulse that is floating and rapid, with the ability to eat but constipation, is an Excess pattern, named Yang Jie. It is expected to worsen on the seventeenth day. A pulse that is deep and slow, with inability to eat, heavy body, and hard stool, is named Yin Jie. It is expected to worsen on the fourteenth day.
Jie (Knotting) refers to Qi being locally constrained, preventing the mixing of Yin and Yang Qi. Yin contains Yang, and Yang contains Yin; harmony arises from their mixture, while knotting arises from their separation. Floating and rapid are Yang pulses; ability to eat but constipation indicates interior excess. Because Yang Qi is constrained and Yin Qi cannot mix with it, this is named Yang Jie. Deep and slow are Yin pulses; inability to eat and heavy body indicate Yin disease. When a Yin disease presents with Yin pulses, diarrhea is expected; however, hard stool here occurs because Yin Qi is constrained and Yang Qi cannot mix with it, thus named Yin Jie. Regarding the days: In cold damage, Day 1 is Taiyang, Day 2 is Yangming, Day 3 is Shaoyang, Day 4 is Taiyin, Day 5 is Shaoyin, Day 6 is Jueyin. By Day 6, the transmission of meridians is complete, and recovery is expected on Day 7. If not recovered by Day 7, it is called "re-transmission" (Zai Chuan Jing). "Re-transmission" means transmitting again starting from Taiyang; by Day 12, reaching Jueyin completes the second cycle, and recovery is expected on Day 13. If not recovered by Day 13, it is called "passing the meridian" (Guo Jing), meaning passing beyond the Taiyang meridian, continuing sequentially. Yang Jie belongs to Fire; by Day 17, it transmits to Shaoyin Water. Water controls Fire; once the Fire pathogen dissipates, recovery occurs. Yin Jie belongs to Water; by Day 14, it transmits to Yangming Earth. Earth controls Water; once the Water pathogen dissipates, recovery occurs. If the pathogenic knotting is severe, and Water cannot control Fire, nor Earth control Water, then the condition will worsen. The *Neijing* states: One Hou (five-day period) late implies worsening; two Hou late implies severity; three Hou late implies danger.
Q: Symptoms include chills (Saxi Ehan) followed by fever. What is the cause?
A: When Yin pulses are deficient, Yang Qi moves to join them; when Yang pulses are deficient, Yin Qi invades them. Q: What is meant by Yang deficiency?
A: For example, if the Cun Kou (radial artery at the wrist) pulse is minute (Wei), it is named Yang deficiency. Yin Qi ascends into the Yang region, causing chills. Q: What is meant by Yin deficiency?
A: For example, if the Chi pulse is weak (Ruo), it is named Yin deficiency. Yang Qi sinks and enters the Yin region, causing fever.
One Yin and one Yang constitute the Dao (Way); biased Yin or biased Yang constitutes disease (Ji). If Yin is biasedly deficient, Yang can join it; if Yang is biasedly deficient, Yin can invade it. Yang deficiency causes Yin Qi to ascend into the Yang region, resulting in chills; this is Yin excess leading to cold. Yin deficiency causes Yang Qi to sink into the Yin region, resulting in fever; this is Yang excess leading to heat.
If Yang pulses are floating and Yin pulses are weak, there is Blood deficiency. Blood deficiency leads to tendon tension.
Yang represents Qi, and Yin represents Blood. A floating Yang pulse indicates strong Wei Qi (Defensive Qi); a weak Yin pulse indicates weak Ying Qi (Nutritive Qi). The *Nanjing* (Classic of Difficult Issues) states: Qi warms (Xu), Blood moistens (Ru). Blood deficiency fails to moisten the sinews and collaterals, hence tendon tension.
A deep pulse indicates weak Ying Qi.
The *Neijing* says: The pulse is the residence of Blood. Pulse excess indicates Blood excess; pulse deficiency indicates Blood deficiency; this is the norm. A deep pulse indicates internal deficiency of Ying Blood.
A floating pulse with sweat droplets flowing like pearls indicates declining Wei Qi.
The *Zhenjing* (Acupuncture Classic) states: Wei Qi warms the muscles, fills the skin and hair, thickens the interstices (Cou Li), and governs opening and closing. A floating pulse with sweat like pearls indicates loose interstices and dysfunctional opening/closing, indicating external decline of Wei Qi. Floating primarily observes Wei Qi, while deep primarily observes Ying Qi; using floating and deep to distinguish the decline of Ying and Wei is logical.
However, decline is more severe than weakness. Hence, we speak of "weak" for Ying and "declining" for Wei, because sweat like pearls indicates external escape of Yang Qi, making the Wei pathology more severe than the Ying pathology.
In cases of weak Ying Qi, applying burning needle therapy causes blood flow stagnation, leading to increased fever and restlessness.
Wei is Yang, Ying is Yin. Burning needles augment Yang but damage Yin. Weak Ying Qi indicates Yin deficiency. The *Neijing* states: Yin deficiency generates internal heat. While suffering from internal heat, adding burning needles to tonify Yang causes not only the combination of two heats blocking Ying Blood flow but also external fever and internal restlessness.
A pulse that is "Ai Ai" (abundant/profuse), resembling a chariot canopy, is named Yang Jie.
"Ai Ai" like a chariot canopy is large yet gentle and undulating. It indicates Yang Qi constrained externally, failing to harmonize and mix with Yin Qi.
A pulse that is "Lei Lei" (accumulated/string-like), resembling touching a long bamboo pole, is named Yin Jie.
"Lei Lei" like touching a long pole is continuous and stiff. It indicates Yin Qi constrained internally, failing to harmonize and mix with Yang Qi.
A pulse that is "Pie Pie" (light/flickering), resembling fat floating on soup, indicates weak Yang Qi.
Light and floating indicates weak Yang.
A pulse that is "Ying Ying" (lingering/thin), resembling a spider's thread, indicates declining Yang Qi.
"Ying Ying" implies sluggishness, like something difficult to pull. Resembling a spider's thread indicates extreme fineness. "Wei" (minute) indicates weak Yang; "Xi" (fine) indicates declining Yang. The *Mai Yao* (Pulse Essentials) states: "Wei" indicates Qi obstruction (Pi), which has not yet reached decline.
The *Neijing* states: "Xi" indicates little Qi; regarding extreme fineness as Yang decline is appropriate.
A pulse that is "Mian Mian" (continuous/soft), resembling lacquer pouring out and stopping, indicates loss of Blood.
"Mian Mian" is continuous and soft. Resembling lacquer pouring out and stopping means large initially, then fine. The *Zhengli Lun* states: Tian Shu opens, essence shifts, Qi changes, Yin and Yang intersect, Stomach harmonizes, and the pulse is born; this is the regeneration of the pulse. Yang Qi arrives first, Yin Qi arrives later; thus, the front part of the pulse represents Yang Qi, and the rear part represents Yin Qi. When the pulse comes, large at the front and fine at the rear, it indicates Yang Qi excess and Yin Qi deficiency, thereby indicating blood loss.
A pulse that is slow (Huan) with occasional pauses before resuming is named Jie (Knotted). A pulse that is rapid (Shu) with occasional pauses before resuming is named Cu (Surging). A pulse indicates Cu when Yang is excess and Jie when Yin is excess; these are all pathological pulses.
Four breaths per cycle is a Normal Pulse. Three breaths per cycle is Chi (Slow). Slightly faster than Chi is Huan (Relaxed). Six breaths per cycle is Shu (Rapid). Occasional stops indicate that Yin and Yang Qi cannot succeed each other. Yang movement is fast; Yin movement is slow. Observing slowness relates to Yin; if Yin Qi is excessive and Yang cannot succeed it, the pulse is slow with occasional stops. Observing speed relates to Yang; if Yang Qi is excessive and Yin cannot succeed it, the pulse is rapid with occasional stops. In cold damage, Jie Dai pulses stop beating and cannot self-recover, indicating death. These Jie and Cu pulses, however, represent only Yin-Yang imbalance with occasional stops, not total collapse. Thus, they are called pathological pulses.
Yin and Yang struggling against each other is named Dong (Moving). Yang Dong causes sweating; Yin Dong causes fever. Cold form and aversion to cold indicate injury to the San Jiao (Triple Burner).
"Dong" results from Yin-Yang struggle. When Yin and Yang struggle and become deficient, "Dong" occurs. Yang Dong indicates Yang deficiency, hence sweating; Yin Dong indicates Yin deficiency, hence fever. If there is no sweating, but fever accompanied by cold form and aversion to cold, the San Jiao is injured. The San Jiao is the special envoy of Yuan Qi (Original Qi), governing Qi movement in Yang. Injury to the San Jiao blocks Yang Qi, making it weak, leading to cold body and aversion to cold. The *Jingui Yaolue* states: Blocked Yang Qi causes cold body. The Classics state: Weak Yang causes aversion to cold.
If a rapid pulse appears at the Guan (Bar) position, without head or tail above or below, about the size of a bean, trembling vigorously, it is named Dong.
The *Mai Jing* (Pulse Classic) states: Yang exits, Yin enters, with the Guan as the boundary. The Guan is the center of Yin and Yang. If a rapid pulse appears at the Guan, without head or tail, bean-sized, and trembling, it indicates Yin and Yang Qi struggling, hence named Dong.
If Yang pulses are floating, large, and soft (Ru), and Yin pulses are floating, large, and soft, and Yin and Yang pulses are equal in magnitude, it is named Huan (Moderate/Slack).
Yang pulse refers to Cun Kou (Cun position); Yin pulse refers to Chi position. Equal above and below without bias indicates harmonious and moderate Yin and Yang Qi, unlike Chi Huan (Slow-Slack) which involves pathogens. Bias in Yin and Yang leads to Jie or Cu; struggle leads to Dong; harmony leads to Huan. Students must know this.
A pulse that is floating and tight is named Xian (Wiry). Xian resembles a bowstring, firm upon pressure. A Jin (Tight) pulse (Zhao edition reads "Yin") resembles a twisting rope, changing constantly.
The *Mai Jing* states: Xian and Jin are similar. Xian is considered deficient; thus, although tight like Xian, it remains firm upon pressure. Firmness indicates insufficiency. The Classics state: Xian implies reduction (Jian); Jin implies excess. Feeling it like a twisting rope without scattering. The *Jingui Yaolue* states: A pulse tight like a twisting rope indicates retained food.
A pulse that is Xian and Da (Large), where Xian implies Jian (Reduction/Loss), and Da implies Kou (Hollow), indicates Jian leads to Cold, and Kou leads to Deficiency. Cold and Deficiency combined is named Ge (Leather). In women, it indicates miscarriage or uterine bleeding; in men, blood loss or seminal emission.
Xian implies Jian; Jian implies Cold. Cold here refers to scanty Yang Qi. Da implies Kou; Kou implies Deficiency. Deficiency here refers to insufficient Blood. (Note: The commentary clarifies that Xian/Jian/Cold relates to Qi scarcity, while Da/Kou/Deficiency relates to Blood scarcity, not just isolated Qi or Blood lack. The original text may have errors regarding repetition of characters). "Ge" implies both Cold and Deficiency, causing Qi and Blood to reform abnormally, deviating from normal standards. Men presenting with it suffer true Yang decline and failure to secure internally, leading to blood loss or seminal emission. Women presenting with it suffer Yin Blood deficiency and failure to nourish, leading to miscarriage or uterine bleeding.
Q: Why do some patients shiver and then sweat, resolving the illness?
A: A pulse that is floating and tight, but hollow upon deep pressure (Kou), indicates underlying deficiency. Hence, shivering and sweating occur. The patient is inherently deficient, causing shivering. Because the pulse is floating, sweating will lead to resolution.
Floating is Yang, Tight is Yin, Hollow is Deficiency. Struggle between Yin and Yang causes shivering. As the pathogen exits, it struggles with Righteous Qi. Due to inherent deficiency, shivering occurs. If Righteous Qi prevails, shivering ensues, followed by fever and profuse sweating for resolution.
If the pulse is floating and rapid, but not hollow upon pressure, the patient is not inherently deficient. If self-resolution occurs, there will be sweating without shivering.
Floating and Rapid are Yang. Inherent Excess and Yang Victory prevent the pathogen from struggling with Righteous Qi, hence no shivering.
Q: Why do some patients resolve without shivering but with sweating?
A: A pulse that is large, floating, and rapid indicates resolution without shivering but with sweating.
Yang excess causes heat; Yin excess causes cold; Yin-Yang struggle causes shivering. Large, floating, and rapid pulses are all Yang. With total Yang victory, there is nothing for Yin to struggle against, hence no shivering.
Q: Why do some patients resolve without shivering and without sweating?
A: A naturally minute pulse indicates previous use of sweating, vomiting, purgatives, or blood loss, resulting in internal lack of fluids (Jin Ye). This allows Yin and Yang to self-harmonize, leading to spontaneous recovery without shivering or sweating.
A minute pulse indicates weak pathogenic Qi. With weak pathogenic Qi and weak Righteous Qi, the pulse is minute. Having undergone sweating, vomiting, purging, Yang loss, or blood loss, the interior lacks fluids, preventing sweat production. Recovery occurs through Yin-Yang harmony.
Q: On the third day of cold damage, if the pulse is floating, rapid, and minute, and the patient's body is cool and comfortable, what does this mean?
A: This indicates impending resolution, occurring at midnight. Resolution via floating pulse involves mild sweating; resolution via rapid pulse involves appetite return; resolution via minute pulse involves profuse sweating.
Day 3 of cold damage is when Yang retreats and Yin advances. If the patient is hot with a large floating-rapid pulse, the pathogen is transmitting. If the body is cool and the pulse floating-rapid-minute, the pathogen is not transmitting and is resolving. Resolution at midnight occurs because Yang is born at Zi hour (midnight). Floating pulse indicates mild sweating and external dispersion of pathogen; rapid pulse indicates appetite return and Stomach Qi harmony; minute pulse indicates profuse sweating and weak pathogen.
Q: How to distinguish whether a pulse disease will recover or not?
A: If the Cun Kou, Guan, and Chi positions show equal size, floating/deep, and slow/rapid characteristics, even if cold-heat symptoms persist, the pulse indicates Yin-Yang peace. Even if severe, recovery will occur.
Equal pulses in the three positions indicate harmonized Righteous Qi. Any residual pathogen poses no threat. At Lixia (Start of Summer), obtaining a Hong Da (Surge-Large) pulse is its proper position. If the patient suffers body pain and heaviness, sweating is required. If the next day pain/heaviness ceases, sweating is unnecessary. If spontaneous sweating occurs, resolution happens the next day. Why? Because a Surge-Large pulse at Lixia is the seasonal pulse, explaining the phenomenon. This applies to all four seasons.
A pulse responding to the season indicates internally secured Righteous Qi. Even with external pathogen invasion, mild sweating leads to resolution. The *Neijing* states: Those whose pulses follow the Four Seasons' order face no other complications.
Q: How to determine when a disease started and when it will heal?
A: For example, if illness begins at midnight, it heals at noon the next day; if it begins at noon, it heals at midnight. Why? Noon onset, midnight healing: Yang resolves by receiving Yin. Midnight onset, noon healing: Yin resolves by receiving Yang.
Noon onset involves Yang contraction; midnight onset involves Yin contraction. Yang disharmony resolves by receiving Yin (midnight healing); Yin disharmony resolves by receiving Yang (noon healing). The Classics state: Use Yang to harmonize Yin, use Yin to harmonize Yang.
Cun Kou pulse floating indicates Exterior; deep indicates Interior; rapid indicates Fu organs; slow indicates Zang organs. A slow pulse indicates Zang involvement.
The Classics state: All Yang pulses (floating/rapid) indicate Fu organ involvement; all Yin pulses (slow/choppy) indicate Zang organ involvement.
Fu Yang pulse floating and choppy, while Shao Yin pulse is normal (Ru Jing), indicates Spleen disease, typically presenting with diarrhea. How do we know? If the pulse were floating and large, it would indicate Qi excess and Blood deficiency. However, Fu Yang pulse floating and choppy indicates Spleen Qi insufficiency and Stomach Qi deficiency. Shao Yin pulse wiry and floating is considered a balanced pulse (Ru Jing). If it were slippery and rapid, pus in stool would be expected.
Fu Yang is the Stomach pulse. Floating and choppy indicates Spleen-Stomach insufficiency. Interpreting floating as Qi excess and choppy as Blood deficiency is incorrect.
The Classics state: Floating and large pulse indicates Qi excess and Blood deficiency. If the pulse were floating and large, this would apply. But Fu Yang pulse floating and choppy indicates Stomach deficiency (floating) and Spleen cold (choppy). Spleen-Stomach deficiency-cold fails to digest grain and separate water, leading to diarrhea. Shao Yin is the Kidney pulse. Kidney is the child of Lung and mother of Liver. Floating is Lung pulse, Wiry is Liver pulse. Shao Yin pulse wiry and floating indicates mutual generation of mother and child, hence "balanced." Slippery and rapid indicates lingering heat in the Lower Jiao, corrupting blood flow into pus, hence pus in stool.
Cun Kou pulse floating and tight: Floating indicates Wind, Tight indicates Cold. Wind injures Wei Qi; Cold injures Ying Qi. Both Ying and Wei are diseased, causing bone and joint pain. Sweating therapy is indicated.
The *Mai Jing* states: Wind injures Yang, Cold injures Yin. Wei is Yang, Ying is Yin; Wind is Yang, Cold is Yin; they injure according to their kind. The *I Ching* says: Water flows to dampness, fire goes to dryness. Wei affected by Wind becomes hot; Ying affected by Cold becomes painful. With both Ying and Wei diseased, bone/joint pain occurs. Ma Huang Tang should be administered to induce sweating for cure.