（灵枢师传篇）
黄帝曰∶余闻先师，有所心藏，弗着于方。余愿闻而藏之，则而行之，上以治民，下以治身，使百姓无病，上下和
亲，德泽下流，子孙无忧，传于后世，无有终时，可得闻乎？岐伯曰∶远乎哉问也。夫治民与自治，治彼与治此，治小
与治大，治国与治家，未有逆而能治之也，夫惟顺而已矣。顺者，非独阴阳脉论气之逆顺也百姓民众皆欲顺其志也。（顺
之为用，最是医家肯綮，言不顺则道不行，志不顺则功不成，其有必不可顺者，亦未有不因顺以相成也。呜呼！能卷舒
于顺不顺之间者，非通变之士，有未足以与道也。）黄帝曰∶顺之奈何？岐伯曰∶入国问俗，入家问讳，上堂问礼，临病
人问所便。（礼云入国问禁，而此云问俗者，以五方风气有殊，崇尚有异，圣人必因其所宜而为之治，故不曰禁而曰俗也。
讳者，忌也。人情有好恶之偏，词色有嫌疑之避，犯之者取憎，取憎则不相合，故入家当问讳。礼者，仪文也。交接有
体，进止有度，失之者取轻，取轻则道不重，故上堂当问礼。便者，相宜也。有居处之宜否，有动静之宜否，有阴阳之
宜否，有寒热之宜否，有情性之宜否，有气味之宜否，临病患而失其宜，施治必相左矣，故必问病患之所便，是皆取顺
之道也。）黄帝曰∶便病患奈何？岐伯曰∶夫中热消瘅则便寒，寒中之属则便热。（此下皆言治病之所便也。中热者，中
有热也。消瘅者，内热为瘅，善饥渴而日消瘦也。凡热在中则治便于寒，寒在中则治便于热，是皆所以顺病情也。瘅音
丹，又上、去二声。）胃中热则消谷，令人悬心善饥。（消谷者，谷食易消也。悬心者，胃火上炎，心血被烁而悬悬不宁
也。胃热消谷，故令人善饥。）脐以上皮热，肠中热则出黄如糜。（脐以上者，胃与小肠之分也。故脐以上皮热者，肠中
亦热也。出黄如糜者，以胃中湿热之气，传于小肠所致也。糜，腐烂也。上二节皆热证便寒之类。）脐以下皮寒，胃中寒
则腹胀，肠中寒则肠鸣飧泄。（脐以下皮寒者，以肠胃中寒也。胃中寒，则不能运化而为腹胀。肠中寒，则阴气留滞，不
能泌别清浊而为肠鸣飧泄。是皆寒证便热之类。飧音孙。水谷不化曰飧泄。）胃中寒肠中热则胀而且泄。（上文言肠中寒
者泄，而此言肠中热者泄，所以有热泄寒泄之不同，而热泄谓之肠垢，寒泄谓之骛溏也。）胃中热肠中寒则疾饥，小腹痛
胀。（胃中热则善消谷，故疾饥。肠中寒则阴气聚结不行，故小腹切痛而胀。上二节皆当因其寒热而随所宜以调之者也。）
黄帝曰∶胃欲寒饮，肠欲热饮，两者相逆，便之奈何？且夫王公大人血食之君，骄恣从欲，轻人而无能禁之，禁之则逆
其志，顺之则加其病，便之奈何？治之何先？（胃中热者欲寒饮，肠中寒者欲热饮，缓急之治当有先后，而喜恶之欲难
于两从，且以贵人多任性，此顺之所以难，而治之当有法也。从，纵同。）岐伯曰∶人之情，莫不恶死而乐生，告之以其
败，语之以其善，导之以其所便，开之以其所苦，虽有无道之人，恶有不听者乎？（恶死乐生，人所同也，故以死生之
情动之，则好恶之性，未有不可移者，是即前注所谓处顺不顺之间而因顺相成之意。前恶字去声，后恶字平声。）黄帝曰∶
治之奈何？岐伯曰∶春夏先治其标，后治其本；秋冬先治其本，后治其标。（此言治有一定之法，有难以顺其私欲而可为
假借者，故特举标本之治以言其概耳。如春夏之气达于外，则病亦在外，外者内之标，故先治其标，后治其本。秋冬之
气敛于内，则病亦在内，内者外之本，故先治其本，后治其标。一曰∶春夏发生，宜先养气以治标。秋冬收藏，宜先固
精以治本。亦通。）黄帝曰∶便其相逆者奈何？（便其相逆者，谓于不可顺之中，而复有不得不委曲以便其情者也。）岐
伯曰∶便此者，饮食衣服，亦欲适寒温，寒无凄怆，暑无出汗。食饮者，热无灼灼，寒无沧沧。寒温中适，故气将持，
乃不致邪僻也。（适，当也。此言必不得已而欲便病患之情者，于便之之中，而但欲得其当也。即如饮食衣服之类，法不
宜寒而彼欲寒，但可令其微寒，而勿使至于凄怆。法不宜热而彼欲热者，但可令其微热，而勿使至于汗出。又如饮食之
欲热者，亦不宜灼灼之过，欲寒者亦不沧沧之甚。寒热适其中和，则元气得以执持，邪僻无由而致，是即用顺之道也。
否则治民与自治，治彼与治此，治小与治大，治国与治家，未有逆而能治之也，故曰夫惟顺而已矣。怆音创。凄怆，寒
甚凄凉之貌。沧音仓，寒也。僻音匹，不正之谓。）
《灵枢·师传篇》
黄帝说：我听说先师心中有所珍藏，但没有记载在医方之中。我希望听您讲讲并加以珍藏，效法它去施行，对上可以治理百姓，对下可以修养自身，使百姓没有疾病，上下和睦亲近，恩德广布，子孙无忧，流传后世，永无止境，可以告诉我吗？岐伯说：这个问题问得深远啊。治理百姓与自我治理，治理他人与此人，治理小事与大事，治理国家与家庭，从来没有违背意愿而能治理好的，只有顺应罢了。所谓顺应，不仅仅是阴阳脉气论述中的顺逆，而是百姓民众都希望顺应他们的心志。（顺的作用，是医生最关键的要点，言语不顺则道理行不通，心志不顺则功业不成，其中也有绝对不可顺从的情况，但也未曾不是通过顺应来达成目的的。唉！能够在顺与不顺之间灵活变通的人，才是通达变化之士，否则不足以与之探讨大道。）
黄帝说：如何做到顺应呢？岐伯说：进入一个国家要询问当地的习俗，进入一个家庭要询问其忌讳，登上厅堂要询问礼仪，面对病人要询问他感到舒适的方面。（《礼记》说进入国家要询问禁令，这里说询问习俗，是因为五方风气不同，崇尚各异，圣人必定根据其适宜之处来治疗，所以不说禁令而说习俗。忌讳，就是禁忌。人的情感有好恶的偏向，言辞神色有嫌疑的回避，触犯这些会招致憎恶，招致憎恶就不能和谐，所以进入家庭应当询问忌讳。礼仪，是仪节文饰。交往有体统，进退有法度，失礼的人会被人轻视，被人轻视则道义不重，所以上厅堂应当询问礼仪。便，就是相宜。有居住是否适宜，动静是否适宜，阴阳是否适宜，寒热是否适宜，性情是否适宜，气味是否适宜，面对病患如果失去了适宜之处，施治必然相左，所以必须询问病患觉得舒适的方面，这些都是取顺应之道。）
黄帝说：如何顺应病患的需求呢？岐伯说：体内有热、患消瘅病的人适宜用寒凉疗法，体内有寒的人适宜用温热疗法。（以下都是讲述治病时的适宜方法。中热，指体内有热。消瘅，指内热炽盛为瘅病，容易饥饿口渴且日渐消瘦。凡是热在内部，治疗就适宜用寒凉；寒在内部，治疗就适宜用温热，这都是顺应病情。瘅音丹，又读上声、去声。）胃中有热则消化食物快，使人心中悬空易饥。（消谷，指食物容易消化。悬心，指胃火上炎，心血被灼烧而心神悬悬不安。胃热消谷，所以使人容易饥饿。）肚脐以上的皮肤发热，肠中有热则排出黄色如粥样的大便。（肚脐以上，是胃与小肠的分界区域。所以肚脐以上皮肤发热，说明肠中也热。排出黄色如粥样大便，是因为胃中的湿热之气传导到小肠所致。糜，指腐烂。以上两节都是热证适宜寒凉的例子。）肚脐以下的皮肤发冷，胃中有寒则腹部胀满，肠中有寒则肠鸣且完谷不化。（肚脐以下皮肤发冷，是因为肠胃中有寒。胃中有寒，则不能运化水谷而导致腹胀。肠中有寒，则阴气留滞，不能泌别清浊而导致肠鸣和完谷不化的泄泻。这些都是寒证适宜温热的例子。飧音孙。水谷不化叫做飧泄。）胃中有寒、肠中有热则既腹胀又泄泻。（上文说肠中有寒导致泄泻，这里说肠中有热也导致泄泻，所以有热泄和寒泄的不同，热泄称为肠垢，寒泄称为骛溏。）胃中有热、肠中有寒则容易饥饿，小腹痛胀。（胃中有热则容易消化食物，所以容易饥饿。肠中有寒则阴气聚结不行，所以小腹剧烈疼痛且胀满。以上两节都应当根据寒热的情况，随其所宜来调理。）
黄帝说：胃想要喝冷饮，肠想要喝热饮，两者相互矛盾，该如何顺应呢？况且王公大人、食肉享福的君主，骄横放纵，轻视他人而无法禁止，禁止就会违背他们的心志，顺应则会加重他们的病情，该如何顺应？治疗应该先做什么？（胃中有热的人想要冷饮，肠中有寒的人想要热饮，缓急的治疗应当有先后顺序，但喜恶的欲望难以同时满足，况且权贵之人多任性，这就是顺应之所以难的原因，而治疗应当有方法。从，同纵，放纵。）岐伯说：人的情理，没有不厌恶死亡而喜爱生存的，告诉他危害的后果，告诉他好处，引导他做对他舒适的事，开导他解除他的痛苦，即使是无道之人，哪有不听劝的呢？（厌恶死亡喜爱生存，是人共有的，所以用生死之情打动他，那么好恶的本性，就没有不能改变的，这就是前面注释所说的处在顺与不顺之间而因势利导的意思。前一个“恶”字读去声，后一个“恶”字读平声。）
黄帝说：具体怎么治疗呢？岐伯说：春夏季节先治标，后治本；秋冬季节先治本，后治标。（这是说治疗有一定的法则，难以单纯顺应私欲而随意变通，所以特别举出标本治疗的例子来说明大概。如春夏之气发散于外，则病也在外，外是内的标，所以先治标，后治本。秋冬之气收敛于内，则病也在内，内是外的本，所以先治本，后治标。另一种说法：春夏发生之时，适宜先养气以治标；秋冬收藏之时，适宜先固精以治本。也讲得通。）
黄帝说：对于相互矛盾的需求该如何顺应呢？（顺应相互矛盾的需求，是指在不可顺从中，又有不得不委婉地顺应其情志的情况。）岐伯说：顺应这种情况，在饮食衣服方面，也要适应寒温的变化，寒冷时不要让自己感到凄怆，暑热时不要让自己大汗淋漓。饮食方面，热不要过于滚烫，寒不要过于冰冷。寒温适中，所以元气得以保持，就不会导致邪僻之病。（适，当也。这是说在不得已而要顺应病患情志时，在顺应之中只求得其恰当。就像饮食衣服之类，法度上不宜过寒而他想要寒，只可让他微寒，而不使他感到凄怆。法度上不宜过热而他想要热，只可让他微热，而不使他出汗。又如饮食想要热的，也不宜过于滚烫，想要冷的也不宜过于冰冷。寒热适中，则元气得以执持，邪僻无从产生，这就是运用顺应之道。否则，治理百姓与自我治理，治理他人与此人，治理小事与大事，治理国家与家庭，从来没有违背意愿而能治理好的，所以说只有顺应罢了。怆音创。凄怆，寒冷甚凄凉的样子。沧音仓，寒冷。僻音匹，不正的意思。）
*Ling Shu: Shi Chuan Pian* (The Master's Transmission Chapter of the Spiritual Pivot)
Huang Di said: I have heard from my predecessors that they kept certain knowledge in their hearts, but did not record it in medical formulas. I wish to hear you explain it so that I may treasure it, follow its principles, and put them into practice. By doing so, I can govern the people above and cultivate myself below, ensuring that the common people are free from disease, that there is harmony and closeness between superiors and inferiors, that virtue flows downward, and that descendants live without worry. May this be passed down to future generations without end. Could you please tell me?
Qi Bo replied: Your question is profound indeed. Whether governing the people or oneself, governing others or oneself, managing small matters or great ones, ruling a state or a family, there has never been one who could achieve order by going against the will. It is only through compliance (Shun) that success is achieved. Compliance is not merely about the adherence or deviation of Yin-Yang pulses and Qi; rather, the common people all desire that their wishes be followed. (The utility of compliance is the crux of the physician's art. If words do not comply, the Dao cannot be implemented; if will does not comply, merit cannot be accomplished. Even in cases where absolute compliance is impossible, it is rarely the case that compliance is not used to facilitate the outcome. Alas! Only those who can expand and contract within the realm of compliance and non-compliance are scholars versed in transformation; otherwise, they are insufficient to discuss the Dao.)
Huang Di asked: How should one practice compliance?
Qi Bo answered: When entering a country, inquire about its customs; when entering a home, inquire about its taboos; when ascending the hall, inquire about its etiquette; when facing a patient, inquire about what brings them comfort. (The *Book of Rites* states that upon entering a country, one should inquire about its prohibitions, whereas here we speak of inquiring about customs. This is because the winds and climates of the five directions differ, and preferences vary. The Sage must treat according to what is appropriate, hence we say "customs" rather than "prohibitions." Taboos refer to things to be avoided. Human emotions have biases in likes and dislikes, and speech and expression require avoidance of suspicious topics. Offending these leads to hatred, and hatred prevents harmony; thus, when entering a home, one must ask about taboos. Etiquette refers to ceremonial forms. Interactions have propriety, and movements have measure. Losing these leads to being slighted, and being slighted diminishes the weight of the Dao; thus, when ascending the hall, one must ask about etiquette. "Comfort" (Bian) means appropriateness. There is appropriateness in dwelling, in movement and stillness, in Yin and Yang, in cold and heat, in temperament, and in flavors. If, when attending to a patient, one loses sight of appropriateness, treatment will inevitably clash. Therefore, one must ask what the patient finds comfortable. These are all ways to achieve compliance.)
Huang Di asked: How does one accommodate the patient's needs?
Qi Bo answered: Those with internal heat or Xiao Dan (Wasting-Thirst syndrome) benefit from cold therapies; those with internal cold benefit from warm therapies. (The following sections describe the appropriate treatments for various conditions. "Zhong Re" (Internal Heat) refers to heat residing within the body. "Xiao Dan" refers to excessive internal heat causing Dan syndrome, characterized by hunger, thirst, and daily emaciation. Generally, if heat is internal, treatment should favor cold; if cold is internal, treatment should favor warmth. These are all methods of complying with the disease condition. *Dan* is pronounced Dan, and also read as Shangsheng and Qusheng.)
Heat in the Stomach causes rapid digestion of food, leading to a sensation of emptiness in the heart and frequent hunger. ("Rapid digestion" means food is easily digested. "Empty heart" refers to the upward flaming of Stomach Fire, which scorches Heart Blood, causing a lingering sense of unease. Because Stomach heat digests food rapidly, it causes frequent hunger.)
If the skin above the navel is hot, and there is heat in the Intestines, the stool will be yellow and mushy like porridge. (The area above the navel corresponds to the Stomach and Small Intestine. Thus, heat on the skin above the navel indicates heat in the intestines. Yellow, mushy stool results from damp-heat in the Stomach transmitting to the Small Intestine. *Mi* means rotting/mushy. The previous two sections are examples of heat syndromes benefiting from cold.)
If the skin below the navel is cold, and there is cold in the Stomach, abdominal distension occurs; if there is cold in the Intestines, borborygmus and Sund Xie (undigested food diarrhea) occur. (Cold skin below the navel is due to cold in the Stomach and Intestines. Cold in the Stomach impairs transformation and transportation, leading to abdominal distension. Cold in the Intestines causes Yin Qi to stagnate, preventing the separation of clear and turbid substances, leading to borborygmus and Sund Xie. These are examples of cold syndromes benefiting from warmth. *Sun* is pronounced Sun. Undigested food in stool is called Sund Xie.)
If there is cold in the Stomach and heat in the Intestines, there will be both distension and diarrhea. (The text previously mentioned that cold in the Intestines causes diarrhea, while here it states that heat in the Intestines also causes diarrhea. Thus, there are differences between heat-diarrhea and cold-diarrhea. Heat-diarrhea is called Chang Gou (Intestinal Filth), and cold-diarrhea is called Wu Tang.)
If there is heat in the Stomach and cold in the Intestines, there will be rapid hunger and pain/distension in the lower abdomen. (Heat in the Stomach promotes rapid digestion, causing rapid hunger. Cold in the Intestines causes Yin Qi to cluster and fail to move, resulting in cutting pain and distension in the lower abdomen. The previous two sections indicate that one should regulate based on the specific cold or heat present.)
Huang Di asked: The Stomach desires cold drinks, and the Intestines desire hot drinks. These two desires are contradictory. How should one accommodate them? Furthermore, kings, dukes, and nobles, who consume rich foods and meat, are arrogant and indulge their desires. They look down on others and cannot be restrained. Restraining them goes against their will, but accommodating them worsens their illness. How should one accommodate them? What should be treated first? (Those with heat in the Stomach desire cold drinks, and those with cold in the Intestines desire hot drinks. The urgency of treatment requires a sequence, but conflicting desires are hard to satisfy simultaneously. Moreover, nobles often act willfully, making compliance difficult. Treatment must therefore have a method. *Cong* is synonymous with *Zong*, meaning to indulge.)
Qi Bo answered: Human nature is such that no one dislikes death and loves life. Tell them of the consequences of their actions, speak to them of the benefits, guide them toward what is comfortable for them, and open up avenues to relieve their suffering. Even among the unprincipled, is there anyone who would not listen? (Disliking death and loving life is universal. Thus, moving them with the reality of life and death ensures that their likes and dislikes can be shifted. This aligns with the earlier note regarding handling compliance and non-compliance by leveraging compliance to achieve the goal. The first *E* is pronounced Qusheng, and the second *E* is pronounced Pingsheng.)
Huang Di asked: How specifically should one treat them?
Qi Bo answered: In Spring and Summer, treat the Biao (Branch/Surface) first, then the Ben (Root/Interior); in Autumn and Winter, treat the Ben first, then the Biao. (This states that treatment follows fixed laws and cannot simply accommodate private desires arbitrarily. Thus, the principle of treating Biao and Ben is cited as a general overview. For instance, in Spring and Summer, Qi expands outward, so diseases manifest externally. The exterior is the Biao of the interior, so treat the Biao first, then the Ben. In Autumn and Winter, Qi contracts inward, so diseases reside internally. The interior is the Ben of the exterior, so treat the Ben first, then the Biao. Another interpretation: In Spring and Summer, when growth occurs, it is appropriate to first nourish Qi to treat the Biao. In Autumn and Winter, when storage occurs, it is appropriate to first consolidate Jing to treat the Ben. This is also valid.)
Huang Di asked: How should one accommodate mutually contradictory needs? (Accommodating contradictory needs refers to situations where, amidst circumstances that cannot be fully complied with, one must tactfully accommodate the patient's feelings.)
Qi Bo answered: To accommodate such cases, clothing and diet should adapt to cold and warmth. In cold weather, avoid shivering; in summer heat, avoid profuse sweating. Regarding diet and drink, avoid extremes of scalding heat or freezing cold. Maintain a moderate balance of cold and warmth, so that Yuan Qi (Original Qi) is preserved, and pathogenic deviations do not arise. (*Shi* means appropriate. This explains that when one must accommodate a patient's desires out of necessity, one seeks appropriateness within that accommodation. For example, regarding clothing, if the law dictates against cold but the patient desires it, allow only slight cold, avoiding shivering. If the law dictates against heat but the patient desires it, allow only slight heat, avoiding sweating. Similarly, for food, if they desire heat, do not make it scalding; if they desire cold, do not make it freezing. If cold and heat are balanced, Yuan Qi is maintained, and pathogenic deviations have no entry. This is the application of the Dao of compliance. Otherwise, whether governing the people or oneself, others or self, small or large matters, state or family, there has never been one who could achieve order by opposing the will. Hence, it is said that only compliance matters. *Chuang* is pronounced Chuang. *Qichuang* describes a severe, desolate cold. *Cang* is pronounced Cang, meaning cold. *Pi* is pronounced Pi, meaning improper.)