有所苦之谓病。病无定所曰流，亦曰游。其有定所而移者曰转。由此转彼，而此已罢者
曰并
病。其根据次者曰传经。其彼病而此不罢者曰合病。其相为表里之经俱病，亦以次传者曰两感
。至邪已入里，而有所着曰结。结而有定形，余症悉罢者始曰积。积而可移曰聚。偏僻在侧
曰癖，亦曰KT 。假物而成曰 瘕∶症言其可征验；瘕言其为虚假（本《病源》）。结而无定
形，久不愈，愈而复发曰注，亦作疰，亦曰系气。其新病甫愈，有因复发者直曰复，亦作
。误于医曰坏病。染于人曰易病。病而至于气竭曰极∶极有六，言究竟也；气去曰死，言澌
散也。大抵散者泄之，结者排之，误者救之，染者绝之，症宜用此数法。而正气有不支者，
即于其中加补味以扶之。历代医法，约略如此。
《本草》、《灵》、《素》屡言淋露寒热，《灵枢》又以“岁露”名篇。“露”字人皆
不晓
。泉案∶淋露即羸露，古者以为疲困之称。《左·昭元年传》勿使有所壅闭湫底，以露其体
。注∶露，羸也。《韩非子·亡征》好罢露百姓。《风俗通义》怪神大用羸露。皆此义也。
字亦肯作路，《诗·皇矣》患夷载路，笺路瘠也，侵伐混夷以瘠之。《管子·四时》不知四
时之故，天下乃路是也。岁露者，谓岁气不及，虚风困之，民受虚风之邪，即被困成病，与
《管子》之言正合。杨上善注《太素》，概以雾露当之，陋矣。伤寒例凡有触冒，露体中寒
，正本《左传》。浅人增霜字于冒下，岂寒之为气，止霜露乎？经文必不若是挂漏也。《病
源》有小儿伤食而瘦之哺露，妇人产后瘀血之恶露，皆其引申义也。（淋，古多作癃，杨注
《太素》癃，淋也。而《汉书》有癃疲之病，是淋亦通疲。）
有所痛苦的就称为病。病邪没有固定部位而流动的，叫做“流”，也叫做“游”。病邪有固定部位但发生移动的，叫做“转”。由此处转移到彼处，而原处的病症已经停止的，叫做“并病”。按照次序依次相传的，叫做“传经”。彼处的病尚未痊愈，此处又出现新病的，叫做“合病”。互为表里的两条经脉同时发病，且也是按次序相传的，叫做“两感”。等到邪气已经进入体内，并且有所停留依附的，叫做“结”。结聚而有固定的形态，其余症状全部消失的，才叫做“积”。积聚之物可以移动的，叫做“聚”。偏侧位于身体一侧的，叫做“癖”，也写作“KT”（注：此处原文可能有误或为特定异体字，依原文保留）。假借外物形成的，叫做“瘕”；“症”指其症状可以征验证实；“瘕”指其性质虚假不实（依据《诸病源候论》）。结聚而没有固定形态，长久不愈，治愈后又复发的，叫做“注”，也写作“疰”，也叫做“系气”。刚刚患的新病刚痊愈，又有原因导致复发的，直接叫做“复”，也写作“复”（注：原文此处可能有缺字或异体，依原文保留）。被医生误治的，叫做“坏病”。从他人那里感染传染的，叫做“易病”。病情发展到元气耗尽的，叫做“极”：“极”有六种情况，意指穷尽；气息断绝叫做“死”，意指消散殆尽。大体上，散漫的病邪用泄法治疗，结聚的病邪用排法治疗，误治导致的病用救法治疗，感染的病用断绝法治疗，“症”宜用上述几种方法。如果正气不能支撑，就在其中加入补益的药物来扶持它。历代医家的治疗方法，大致如此。
《本草经》、《灵枢》、《素问》多次提到“淋露寒热”，《灵枢》又以“岁露”作为篇名。“露”字人们都不理解。巢元方案语说：“淋露”即“羸露”，古人认为这是疲困的意思。《左传·昭公元年》中说：“勿使有所壅闭湫底，以露其体。”注释说：“露，就是羸弱的意思。”《韩非子·亡征》中说：“好罢露百姓。”《风俗通义》中说：“怪神大用羸露。”都是这个意思。这个字也可以写作“路”，《诗经·皇矣》中说：“患夷载路”，笺注说“路”是瘦瘠的意思，侵伐混夷使其瘦瘠。《管子·四时》中说：“不知四时之故，天下乃路”，就是这个意思。“岁露”，是指岁气不足，虚风困扰，百姓受到虚风的邪气，随即被困而成病，这与《管子》的说法正相吻合。杨上善注释《太素》，一概将其解释为雾露，这是浅陋的。《伤寒例》中凡是有所触犯冒犯，裸露身体感受寒邪，原本依据的是《左传》。浅薄的人增补了“霜”字在“冒”字下面，难道寒这种气，只有霜露吗？经文必定不会如此挂一漏万。《诸病源候论》中有小儿因伤食而消瘦的“哺露”，妇人产后瘀血排出的“恶露”，都是它的引申义。（“淋”，古时候多写作“癃”，杨上善注释《太素》中的“癃”，说是“淋”。而《汉书》中有“癃疲”的病，说明“淋”也通“疲”。）
That which causes suffering is called disease. When the pathogen has no fixed location and flows, it is called "Liu" (Flow), also referred to as "You" (Wandering). When the pathogen has a fixed location but moves from one place to another, it is called "Zhuan" (Transfer). When it transfers from one site to another, and the symptoms at the original site have ceased, it is called "Bing Bing" (Combined Disease). When it transmits sequentially according to a specific order, it is called "Chuan Jing" (Transmission through Meridians). When the disease at one site has not yet resolved, and a new disease appears at another site, it is called "He Bing" (Concurrent Disease). When the exterior and interior paired meridians are diseased simultaneously, and transmission occurs sequentially, it is called "Liang Gan" (Double Exposure/Infection). Once the pathogen has entered the interior and becomes lodged, it is called "Jie" (Knotting/Binding). If the knotting forms a definite shape and all other symptoms cease, it is then called "Ji" (Accumulation/Fixed Mass). If the accumulation can move, it is called "Ju" (Gathering/Migratory Mass). Located eccentrically on one side of the body, it is called "Pi" (Partial Accumulation), also written as "KT". Formed by borrowing external factors, it is called "Jia" (False Mass); "Zheng" (True Mass) refers to what can be verified; "Jia" refers to its illusory nature (based on *Zhu Bing Yuan Hou Lun*). Knotting without a definite shape, persisting for a long time without cure, recurring after remission, is called "Zhu" (Leaking/Passing Disease), also written as "Zhu", or called "Xi Qi" (Tethered Qi). If a newly acquired disease recurs shortly after recovery due to a cause, it is directly called "Fu" (Recurrence), also written as "Fu". Disease resulting from medical error is called "Huai Bing" (Ruined Disease). Disease contracted from others is called "Yi Bing" (Contagious Disease). Disease progressing to the exhaustion of vital energy is called "Ji" (Extreme); "Ji" has six aspects, meaning ultimate limit; when breath ceases, it is called "Si" (Death), meaning dissipation. Generally, diffuse pathogens are treated with draining methods, knotted pathogens with expelling methods, iatrogenic errors with rescue methods, and contagious diseases with isolation/cutting-off methods; "Zheng" (True Mass) should use these several methods. If the healthy qi cannot sustain itself, tonifying herbs should be added to support it. The therapeutic methods of past dynasties were roughly as follows.
*Ben Cao Jing* (Materia Medica), *Ling Shu* (Spiritual Pivot), and *Su Wen* (Basic Questions) frequently mention "Lin Lu Han Re" (Dribbling/Dripping, Emaciation, Cold, and Heat). *Ling Shu* also has a chapter named "Sui Lu" (Annual Dew/Exposure). People do not understand the character "Lu". Commentary: "Lin Lu" is identical to "Lei Lu"; in ancient times, this was considered a term for fatigue and debility. *Zuo Zhuan*, Duke Zhao Year 1 states: "Do not let there be any blockage or stagnation, thereby exposing the body." The annotation says: "Lu means Lei (emaciated/weak)." *Han Feizi*, Chapter "Wan Zheng" states: "Favoring the exhaustion of the people." *Feng Su Tong Yi* states: "Strange spirits greatly use Lei Lu." All share this meaning. The character can also be written as "Lu". *Shi Jing* (Book of Songs), "Huang Yi": "The Hu Yi are carried away on the road," the commentary explains "Lu" as emaciated/thin, invading the Hunyi to make them thin. *Guanzi*, "Si Shi" states: "Not knowing the principles of the four seasons, the world becomes 'Lu'," which is the same meaning. "Sui Lu" refers to the annual qi being insufficient, confused by empty wind; the people receive the evil of empty wind and are immediately trapped into illness, which aligns perfectly with the words of *Guanzi*. Yang Shangshan's commentary on *Tai Su* generally interprets it as fog and dew, which is shallow and inadequate. *Shang Han Li* (Example of Cold Damage) mentions that whenever there is contact or exposure, revealing the body to cold, originally based on *Zuo Zhuan*. Superficial scholars added the character "Shuang" (Frost) after "Mao" (Expose/Cover), asking if the qi of cold consists only of frost and dew? The classic text would certainly not be so incomplete. *Zhu Bing Yuan Hou Lun* contains "Bu Lu" (Nursing Dew/Emaciation) for children emaciated due to food injury, and "E Lu" (Evil Dew/Bad Discharge) for postpartum blood stasis in women; both are extended meanings. ("Lin" was often written as "Long" in ancient times; Yang's commentary on *Tai Su* equates "Long" with "Lin". And *Han Shu* mentions the disease "Long Pi", indicating that "Lin" also communicates with "Pi".)