肝热病者，左颊先赤；心热病者，颜先赤；脾热病者，鼻先赤；肺热病者，右颊先赤；肾热病者，颐先
赤。病虽未发，见赤色者，刺之，名曰治未病。
此又总明伏邪未发，必然先现外象也。左颊、颜、鼻、右颊、颐，是肝、心、脾、肺、肾脏之气应于面之
部位也。有诸内者形诸外，病虽未发而色先现，可见邪本伏于血气之中，因其未动，随气血流行而不之觉，其
将发也，必随五脏生气而动，故先现色于面。良工望而知之，乘其始动，即刺而泄之，则邪势自杀，而病必轻
矣。用药之法，可以类推，是为治未病也。
热病从部所起者，至期而已。诸当汗者，至其所胜日，汗大出也。治诸热病，以饮之寒水，乃刺之，必寒
衣之，居此寒处，身寒而止也。
此总结上文以明治法也。从部所起者，如肝热病左颊先赤之
类，至期而已者，即是肝得甲乙，为其所胜日，汗大出而愈也。以其久伏之邪，热从内发，故治之必先饮寒水，
从里逐热；然后刺之，从外而泄；再衣以寒，居寒处，使身寒热除，方可止也。
太阳之脉，色荣颧骨，热病也，荣未交，曰今且得汗，待时而已。与厥阴脉争见者，死期不过三日。其热
病内连肾。
此明外感、伏邪互发之证也，与首篇之两感同中有异，彼则内外同时受邪而俱病，故不免于死；此则外感
先发而伏邪后发，则可生；若同发而内外相交，则死期不过三日也。云太阳之脉者，邪受太阳经脉，如上所云∶
一日巨阳受之，头项痛，腰脊强者是也。色荣颧骨者，鲜荣赤色，现于颧骨也。盖颧者骨之本，骨者肾所主，
肾与太阳为表里，若肾脏伏热之邪已动，循荣血而现色于颧也。荣未交，今且得汗，待时而已者，言太阳经脉
之邪，与荣血伏热之邪尚未相交，今且令其得汗，先解外邪，其内伏之邪后发，可待脏气旺时而已。如肾热病
待壬癸日得大汗而已也，或如前节所云见赤色者刺之，亦可也。倘与厥阴经脉病证争现，则肾肝皆有热邪，势必
与太阳外邪连合而不可解救，则死期比前两感之病更速，不过三日也。盖两感病起于经，必待胃气尽，六日方
死，此则其热病内连肾脏，本元即绝，故死速也。
少阳之脉色也。少阳之脉，色荣颊前，热病也，荣未交，曰今且得汗，待时而已。与少阴脉争现者，死期
不过三日。
上言肝热病者，左颊先赤，肝为厥阴，胆为少阳，相表里者也。外邪受于少阳经脉，而肝脏伏热之色荣
于颊前。若外内之邪尚未相交，今且令其得汗以解外，其内发之热，可待时而已。若与少阴经脉病证争现，则
肝连肾热，内外邪势必交而难解，死期不过三日也。大抵外内之邪，先后而发，尚可解救，若外内齐发，邪必
交结而死，故要紧在荣未交一句，下文《评热病论》云∶病名阴阳交，交者死，即是荣已交之义也。按此止举
太少两证，而未及阳明、太阴者，其义固可类推而知也。且思阳明、太阴属脾胃，其邪虽交，可从胃腑通利解
之，以胃为脏腑之海也。不比彼太少两证，邪无出路而必死者，故经文略之也。
肝发生热病时，左脸颊先发红；心发生热病时，额部先发红；脾发生热病时，鼻头先发红；肺发生热病时，右脸颊先发红；肾发生热病时，下巴先发红。疾病虽然尚未发作，但见到这些部位出现赤色，就应当针刺治疗，这叫做“治未病”（在疾病未发或初起阶段进行干预）。
这段文字总括说明了伏邪（潜伏体内的病邪）在未发作前，必然先在外部显现征兆。左颊、额部、鼻、右颊、下巴，分别是肝、心、脾、肺、肾脏的气反映在面部的对应部位。内部有病变必然会在外部表现出来，疾病虽然尚未发作但面色已经先现异常，可见病邪原本潜伏在气血之中，因为病邪尚未躁动，随着气血的流行运行而不被察觉；当病邪即将发作时，必定随着五脏生气的变动而发动，所以先在面部显现出赤色。高明的医生通过望诊就能知晓病情，趁病邪刚刚萌动之时，立即针刺以泄除邪气，那么邪势自然消退，疾病也一定会减轻。用药的方法，可以依此类推，这就是所谓的“治未病”。
热病从面部特定部位开始显现的，到了相应的日期就会痊愈。凡是应当用发汗法治疗的，到了该脏所胜的日子，会大汗出而病愈。治疗各种热病，要先让患者喝冷水，然后再进行针刺，必须让患者穿寒凉的衣服，居住在凉爽的地方，直到身体感到寒冷为止。
这段文字总结了上文所述的治疗原则。所谓“从部所起”，比如肝热病左颊先发红等情况；所谓“至期而已”，就是指肝脏对应甲乙日（木旺之日），这是肝所胜的日子，大汗出后病愈。因为病邪久伏体内，热从内部发出，所以治疗时必须先喝冷水，从内部驱逐热邪；然后进行针刺，从外部泄除邪气；再穿上寒凉的衣服，居住在凉爽处，使身体由热转寒，热邪消除，才可以停止治疗。
太阳经脉的病证，色泽反映在颧骨部位，这是热病。如果荣血之邪与外邪尚未交结，说现在只要能让其出汗，等待时机即可痊愈。如果与厥阴脉的病证同时出现，死亡期限不超过三天。这是因为热病内连肾脏。
这段文字阐明外感病与伏邪相互引发的证候。这与首篇提到的“两感”（表里两经同时受邪）虽有相似之处但也有不同：前者是内外同时受邪而同时发病，所以不免于死；这里是外感先发而伏邪后发，则可以存活；如果两者同时发作且内外邪气相交结，则死亡期限不超过三天。文中说“太阳之脉”，是指邪气侵犯太阳经脉，如前文所说：“第一天巨阳经受邪，出现头痛、项强、腰脊僵硬等症状。”“色荣颧骨”，指鲜红润泽的赤色出现在颧骨部位。因为颧骨是骨之本，骨由肾所主，肾与太阳膀胱经互为表里，如果肾脏中潜伏的热邪已经发动，沿着荣血运行而在颧骨处显现赤色。“荣未交，今且得汗，待时而已”，意思是太阳经脉的外邪与荣血中的伏热之邪尚未交结，现在只要令其出汗，先解除外邪，其内部潜伏的邪气随后发作，可以等待脏气旺盛的时候（如壬癸日，水旺之时）使其自愈。或者像前节所说见到赤色就针刺，也是可以的。倘若与厥阴经脉的病证同时显现，则肝肾都有热邪，势必与太阳外邪连合而无法解救，则死亡时间比前两感病更迅速，不超过三天。大概两感病起于经脉，必须等到胃气耗尽，六天才死；这里则是热病内连肾脏，根本元气即绝，所以死得更快。
少阳经脉的病证表现为面色变化。少阳经脉的病证，色泽反映在脸颊前方，这是热病。如果荣血之邪与外邪尚未交结，说现在只要能让其出汗，等待时机即可痊愈。如果与少阴脉的病证同时出现，死亡期限不超过三天。
上文提到肝热病左颊先发红，肝属厥阴，胆属少阳，二者互为表里。外邪侵犯少阳经脉，而肝脏潜伏热邪的颜色反映在脸颊前方。如果内外邪气尚未交结，现在只要令其出汗以解除外邪，其内部发出的热邪，可以等待时机自愈。如果与少阴经脉的病证同时显现，则肝连肾热，内外邪气势必交结而难以解救，死亡期限不超过三天。大抵而言，内外邪气先后发作，尚可解救；如果内外同时发作，邪气必然交结致死，所以关键在于“荣未交”这一句。下文《评热病论》中说：“病名阴阳交，交者死”，就是“荣已交”（荣血之邪已与外邪交结）的含义。此处只列举了少阳和太阳两种证候，而未提及阳明、太阴，其道理固然可以类推而知。况且阳明、太阴属于脾胃，即使邪气交结，也可以从胃腑通利的方法解除，因为胃是脏腑之海。不像少阳、太阳这两种证候，邪气没有出路而必死，所以经文略去了它们。
When Liver Heat Disease occurs, the left cheek becomes red first; when Heart Heat Disease occurs, the forehead (Yan) becomes red first; when Spleen Heat Disease occurs, the nose becomes red first; when Lung Heat Disease occurs, the right cheek becomes red first; when Kidney Heat Disease occurs, the chin (Yi) becomes red first. Although the disease has not yet manifested, if redness is observed in these areas, acupuncture should be applied. This is called "treating undiseased states" (Zhi Wei Bing: intervening before or at the very onset of disease).
This passage generally clarifies that latent pathogenic factors (Fu Xie) must inevitably manifest external signs before they fully erupt. The left cheek, forehead, nose, right cheek, and chin are the facial regions where the Qi of the Liver, Heart, Spleen, Lung, and Kidney, respectively, reflects externally. Internal pathology necessarily manifests externally. Even though the disease has not clinically manifested, the complexion changes first, indicating that the pathogen was originally latent within the Blood and Qi. Because it had not yet stirred, it circulated with the Blood and Qi without being perceived. When it is about to erupt, it moves along with the Sheng Qi (vital energy) of the Five Zang organs, thus appearing first as redness on the face. A skilled physician can discern this through observation (Wang Zhen) and, taking advantage of its initial stirring, immediately applies acupuncture to drain the pathogen. Consequently, the pathogenic force will naturally subside, and the disease will certainly become milder. The principles for using herbal medicine can be inferred analogously; this is what is meant by "treating undiseased states."
Heat diseases that begin from specific facial regions will resolve when the corresponding time arrives. For those requiring diaphoresis (sweating therapy), on the day when the affected organ is overcome (Sheng day), profuse sweating will occur and the disease will resolve. To treat various heat diseases, one should first have the patient drink cold water, then apply acupuncture. The patient must wear cool clothing and reside in a cool environment, continuing until the body feels cold.
This section summarizes the treatment methods mentioned above. "Beginning from specific regions" refers to cases such as the left cheek becoming red first in Liver Heat Disease. "Resolving when the time arrives" means that when the Liver corresponds to the Jia-Yi days (Wood days), which are the days when Wood overcomes Earth (or specifically referring to the timing of resolution related to the organ's cycle), profuse sweating leads to recovery. Since the pathogen has been latent for a long time and heat erupts from within, treatment must first involve drinking cold water to drive out heat from the interior; then acupuncture is applied to vent the pathogen from the exterior; finally, wearing cool clothes and residing in a cool place ensures the body cools down and heat is eliminated, at which point treatment stops.
In Taiyang Meridian disorders, luster/redness appears on the zygomatic bone (cheekbone), indicating a Heat Disease. If the Ying (Nutritive) pathogen has not yet intersected with the exterior pathogen, it is said that if sweating can be induced now, the disease will resolve after waiting for the appropriate time. However, if it presents simultaneously with Jueyin Meridian symptoms, death will occur within no more than three days. This is because the heat disease internally connects to the Kidney.
This passage clarifies syndromes where external contraction and latent pathogens mutually trigger each other. This differs from the "Liang Gan" (Two Channels Affected Simultaneously) mentioned in the first chapter. In Liang Gan, both interior and exterior are attacked simultaneously, leading to inevitable death. Here, the external contraction manifests first, followed by the latent pathogen, allowing for survival. If they erupt simultaneously and interact internally and externally, death occurs within three days. "Taiyang Meridian" refers to the pathogen invading the Taiyang meridian, as stated previously: "On the first day, the Great Yang (Ju Yang) receives the pathogen, causing headache, stiff neck, and stiffness in the lower back and spine." "Luster on the zygomatic bone" refers to bright, reddish color appearing on the cheekbones. The cheekbone is the root of the bones, and bones are governed by the Kidney. The Kidney and the Taiyang Bladder meridian are exterior-interior pairs. If latent heat in the Kidney stirs and follows the Ying blood to manifest redness on the cheek, it indicates internal involvement. "Ying has not yet intersected, let it sweat now, wait for the time" means that the exterior pathogen in the Taiyang meridian and the latent heat in the Ying blood have not yet merged. By inducing sweating now, the exterior pathogen is resolved first. The internally latent pathogen may erupt later and can be allowed to resolve when the Zang Qi is prosperous (e.g., Ren-Gui days for Water/Kidney). Alternatively, as mentioned earlier, applying acupuncture upon seeing redness is also valid. If it presents simultaneously with Jueyin Meridian symptoms, both Liver and Kidney harbor heat pathogens. These will inevitably combine with the Taiyang exterior pathogen, making rescue impossible, leading to faster death than in standard Liang Gan cases, within three days. Generally, Liang Gan diseases originate in the meridians and require six days for Stomach Qi to exhaust before death. Here, the heat disease internally connects to the Kidney, severing the fundamental Yuan Qi, hence the rapid death.
Shaoyang Meridian disorders present with facial color changes. In Shaoyang Meridian disorders, luster/redness appears on the front of the cheeks, indicating a Heat Disease. If the Ying pathogen has not yet intersected with the exterior pathogen, it is said that if sweating can be induced now, the disease will resolve after waiting for the time. If it presents simultaneously with Shaoyin Meridian symptoms, death will occur within no more than three days.
Previously, it was stated that in Liver Heat Disease, the left cheek becomes red first. The Liver belongs to Jueyin, and the Gallbladder belongs to Shaoyang; they are exterior-interior pairs. An external pathogen invades the Shaoyang meridian, while the color of latent heat from the Liver manifests on the front of the cheeks. If the interior and exterior pathogens have not yet intersected, inducing sweating now resolves the exterior, and the internally erupting heat can be allowed to resolve with time. If it presents simultaneously with Shaoyin Meridian symptoms, Liver heat connects to Kidney heat, and the interior-exterior pathogens inevitably merge, making rescue difficult, leading to death within three days. Generally, if interior and exterior pathogens erupt sequentially, rescue is possible. If they erupt simultaneously, the pathogens inevitably merge, leading to death. Therefore, the critical phrase is "Ying has not yet intersected." The following chapter, *Ping Re Bing Lun* (Discussion on Heat Diseases), states: "The disease is named Yin-Yang Jiao (Intersection); Jiao implies death." This signifies the meaning of "Ying has already intersected." Here, only Shaoyang and Taiyang cases are cited, excluding Yangming and Taiyin. Their principles can be inferred analogously. Moreover, Yangming and Taiyin belong to the Spleen and Stomach. Even if pathogens intersect, they can be resolved via purgation through the Stomach Fu organ, because the Stomach is the Sea of the Zang-Fu organs. This differs from Shaoyang and Taiyang cases, where pathogens have no outlet and lead to certain death; thus, the classic text omits them.