论曰。声合五音。色合五行。声色符同。然后定立脏腑之荣枯。若滋荣者其气生。如翠羽鸡冠蟹腹豕膏乌
羽是也。枯夭者其气败。如草兹 血枳实枯骨 煤是也。至如青赤见于春。赤黄见于夏。黄白见于长夏。白黑
见于秋。黑青见于冬。是谓五脏之生者。以五行之相继也。得肝脉色见青白。心脉色见赤黑。脾脉色见黄青。肺
脉色见白赤。肾脉色见黑黄。是谓真脏之见者。以五行之相克也。若乃肺风而眉白。心风而口赤。肝风而目青。
脾风而鼻黄。肾风而肌黑。以风善行数变故尔。肝热而左颊赤。肺热而右颊赤。心热而颜赤。脾热而鼻赤。肾
热而颐赤。以诸热皆属火故尔。以至青黑为痛。黄白为热。青白为寒。以九气不同故尔。鼻青为腹水。黑为水
气。白为无血。黄为胸寒。赤为有风。鲜明为留饮。而五色取决于此故尔。然审病者。又皆以真脾为本。盖真
脾之黄。是谓天之气。五色又明。病虽久而面黄必生者。以其真气外荣也。此数者虽皆成法。然自非心清见晓
于冥冥。不能至于此。故五色微诊。可以目察。尤难。难经曰。望而知之谓之神。为见五色于外。故决死生也。
论曰。夫热病者。皆伤寒之类也。或愈或死。止于六七日间。若两感于寒者。必不免于死。经所谓人之伤
于寒者。则为病热。热虽甚不死。盖伤寒者。非杂病所比。非仲景孰能明此。故张仙公深得玄机之理趣。达六经
之标本。知汗下之浅深。若投汤剂。正与不正。祸福影响。何暇数日哉。然仲景分三百九十七法。一百一十三
方。其证有六。其治有四。经云。一日巨阳受之。其脉尺寸俱浮。二日阳明受之。其脉尺寸俱长。三日少阳受之。其
脉尺寸俱弦。四日太阴受之。其脉尺寸俱沉细。五日少阴受之。其脉尺寸俱微缓。六日厥阴受之。其脉尺寸俱
沉涩。其太阳病者。标本不同。标热本寒。从标则太阳发热。从本则膀胱恶寒。若头项痛腰脊强。太阳经病也。
故宜发汗。其阳明病者。虽从中气。标阳本实。从标则肌热。从本则谵语。若身热目痛鼻干不得卧。阳明经病。
故宜解肌。太阳传阳明。非表里之传。若谵语从本为实。故宜下便。王注曰。以阳感热。其少阳病者。标阳本
火。从标则发热。从本则恶寒。前有阳明。后有太阴。若胸胁痛而耳聋。往来寒热。少阳经病。故宜和解。其
太阴病者。标阴本湿。从标则身目黄。从本则腹胀满。若腹满而嗌干。太阴经病。故宜泄满下湿。从其本治其
标。少阴病者。标阴本热。从标则爪甲青而身冷。从本则脉沉实而发渴。若口燥舌干而渴。少阴经病。故宜温
标下本。其厥阴病者。故厥阴之中气宜温也。若烦满囊缩。厥阴经病。故为热。宜苦辛下之。故经所谓知标知
本。万举万当。不知标本。是为妄行。又曰。各通其脏。乃惧汗泄非宜。此之谓也。故明斯六经之标本。乃为
治伤寒之规矩。此所谓证有六也。且如发汗桂枝麻黄之辈。在皮者汗而发之。葛根升麻之辈。因其轻而扬之法
也。承气陷胸之辈。下者因而竭之法也。泻心十枣之辈。中满泄之法也。瓜蒂栀豉者。高者因而越之法也。故
明此四治之轻重。可为了伤寒之绳墨。此之谓其治有四也。若明六经四法。岂有发黄生斑蓄血之坏证。结胸痞
气之药过。难经所谓未满三日可汗而已。其满三日可泄而已。故仲景曰。太阳病。脉浮紧无汗身疼痛。八九日
不解。表证仍在。当发其汗。宜麻黄汤主之。少阴病。得三二日口燥咽干者。急宜大承气下之。孰敢执于三四
日汗泄之定法也。是以圣人书不尽言。言不尽意。说其大概。此之谓也。经所谓发表不远热。攻里不远寒。余自
制双解通圣辛凉之剂。不遵仲景法桂枝麻黄发表之药。非余自
。理在其中矣。故此一时。彼一时。奈五运六气有所更。世态居民有所变。天以常火。人以常动。动则属阳。
静则属阴。内外皆扰。故不可峻用辛温大热之剂。纵获一效。其祸数作。岂晓辛凉之剂。以葱白盐豉。大能开
发郁结。不惟中病令汗而愈。免致辛热之药。攻表不中。其病转甚。发惊狂衄血斑出。皆属热药所致。故善用
药者。须知寒凉之味况。兼应三才造化通塞之理也。故经所谓不知年之所加。气之盛衰。虚实之所起。不可以
为工矣。大抵杂病者。气之常也。随方而异。其治不同。卒病者。气之异也。其治则同。其愈则异。昔黄帝兴
四方之问。岐伯举四治之能。故伤寒之法备矣哉。大矣哉。若视深渊。如迎浮云。莫知其际。是以知发表攻里
之药性。察标本虚实之并传。量老少壮弱之所宜。劳逸缓急之禀性。切脉明阴阳之分部。详证之邪气之浅深。
故可宜会通之法矣。内经曰。谨熟阴阳。无与众谋。此之谓也。
论述说：声音与五音相合，面色与五行相合。声色相符一致，然后才能确定脏腑的荣盛或枯败。如果气血滋荣，其气机就生发旺盛，就像翠鸟的羽毛、鸡冠、蟹腹、猪脂、乌鸦的羽毛那样色泽鲜明；如果气血枯败夭折，其气机就衰败，就像枯草、凝固的血块、枳实、枯骨、煤炭那样晦暗无光。至于青色和赤色见于春季，赤色和黄色见于夏季，黄色和白色见于长夏，白色和黑色见于秋季，黑色和青色见于冬季，这叫做五脏的生旺之气，是由于五行相生相继的缘故。如果出现肝脉而面色见白，心脉而面色见黑，脾脉而面色见青，肺脉而面色见赤，肾脉而面色见黄，这叫做真脏色的显现，是由于五行相克的关系。如果是肺受风邪则眉毛发白，心受风邪则口唇发赤，肝受风邪则目睛发青，脾受风邪则鼻头发黄，肾受风邪则肌肉发黑，这是因为风邪善于游走变化所致。肝有热邪则左脸颊发红，肺有热邪则右脸颊发红，心有热邪则颜面发红，脾有热邪则鼻头发红，肾有热邪则下巴发红，这是因为各种热邪都归属于火的原因。至于青色和黑色主痛证，黄色和白色主热证，青色和白色主寒证，这是由于九种气机不同所致。鼻子发青是腹水的征象，发黑是水气病的征象，发白是无血的征象，发黄是胸中寒邪的征象，发红是有风邪的征象，色泽鲜明则是饮邪停留的征象，而五色诊断的依据就在于此。然而诊察疾病，又都以脾胃的真气为本。因为脾胃属土，其色为黄，这被称为天的元气。五色之中，黄色最为明亮，病情虽然长久，但面色黄而有光泽者必定能生，这是因为真气外荣于面的缘故。上述这些虽然都是成法，但如果不是内心清静、在冥冥之中洞察幽微的人，是不能达到这种境界的。所以五色的细微诊察，可以用眼睛观察，但这尤其困难。《难经》说：“望而知之谓之神”，是因为通过观察外在的五色，就能决断病人的死生。
论述说：凡是热病，都属于伤寒这一类。有的痊愈，有的死亡，病程通常止于六七天之间。如果是两感于寒（表里两经同时受邪），必定不免于死。医经所说：“人感受寒邪，就会变成热病，热势即使很严重也不会死。”这是因为伤寒不同于一般的杂病。如果不是张仲景，谁能阐明这个道理呢？所以张仙公（指张仲景）深得玄妙机理的意趣，通达六经的标本关系，知晓发汗和攻下法的深浅程度。如果使用汤剂，用药正确与否，祸福如同影随形响随声般迅速显现，哪里还用得着数日才见分晓呢？然而张仲景区分了三百九十七种治法，一百一十三首方剂，其病证分为六类，其治疗方法有四种。医经说：第一天太阳经受邪，其脉寸尺俱浮；第二天阳明经受邪，其脉寸尺俱长；第三天少阳经受邪，其脉寸尺俱弦；第四天太阴经受邪，其脉寸尺俱沉细；第五天少阴经受邪，其脉寸尺俱微缓；第六天厥阴经受邪，其脉寸尺俱沉涩。太阳病，标本不同，标为热，本为寒。顺从标热则表现为太阳发热，顺从本寒则表现为膀胱恶寒。如果头痛项强、腰脊僵硬，这是太阳经病，所以适宜发汗。阳明病，虽然从中气（胃）化，标为阳，本为实。顺从标阳则表现为肌肤发热，顺从本实则表现为谵语。如果身热、目痛、鼻干、不得卧，这是阳明经病，所以适宜解肌。太阳传变到阳明，不是表里之间的传变。如果谵语是从本经实证而来，所以适宜攻下。王冰注解说：以阳气感受热邪。少阳病，标为阳，本为火。顺从标阳则发热，顺从本火则恶寒。前有阳明，后有太阴。如果胸胁疼痛且耳聋，寒热往来，这是少阳经病，所以适宜和解。太阴病，标为阴，本为湿。顺从标阴则身体面目发黄，顺从本湿则腹胀满。如果腹部胀满且咽喉干燥，这是太阴经病，所以适宜泄满祛湿。顺从其本治疗其标。少阴病，标为阴，本为热。顺从标阴则指甲青紫且身体寒冷，顺从本热则脉沉实且口渴。如果口燥舌干而渴，这是少阴经病，所以适宜温标下本（温补标阴，攻下本热）。厥阴病，厥阴的中气适宜用温法。如果烦闷、囊缩，这是厥阴经病，所以表现为热证，适宜用苦辛药攻下。所以医经说：“知标知本，万举万当；不知标本，是为妄行。”又说：“各通其脏，乃惧汗泄非宜。”说的就是这个道理。所以明了这六经的标本关系，才是治疗伤寒的规矩。这就叫做“证有六”。比如发汗法，如桂枝、麻黄之类的药物，用于在皮表的病邪，采用汗而发之的方法；葛根、升麻之类的药物，因其轻扬而发扬正气，这是顺应轻清之法；承气汤、陷胸汤之类的药物，用于攻下，是因势利导竭尽病邪的方法；泻心汤、十枣汤之类的药物，用于中焦满滞的泄法；瓜蒂散、栀子豉汤，用于病位高者因势越吐的方法。所以明了这四种治法的轻重，就可以作为治疗伤寒的准绳。这就叫做“其治有四”。如果明了六经和四法，怎么会出现发黄、生斑、蓄血等坏证，以及结胸、痞气等因药过导致的病变呢？《难经》说：“未满三日可汗而已，其满三日可泄而已。”所以张仲景说：“太阳病，脉浮紧，无汗，身疼痛，八九日不解，表证仍在，当发其汗，宜麻黄汤主之。”“少阴病，得三二日，口燥咽干者，急宜大承气汤下之。”谁还敢拘执于三四日必须汗或泄的固定法则呢？因此圣人的书籍没有穷尽言语，言语不能穷尽意旨，只是说出大概道理，说的就是这个意思。医经说：“发表不远热，攻里不远寒。”我自己配制了双解散、通圣散等辛凉制剂，不遵循张仲景使用桂枝、麻黄等发表药物的方法，并非我自作主张，而是理在其中了。所以此时与此时不同，随着五运六气的更替，世态和居民的生活习性有所改变。天常有火气，人常多动，动则属于阳，静则属于阴。内外皆被扰动，所以不可峻烈地使用辛温大热的药剂。纵然获得一次疗效，其祸患会多次发作。哪里知道辛凉的药剂，配合葱白、盐豉，能大大地开发郁结之气，不仅能使病愈出汗，而且避免了辛热药物攻表不中，导致病情加重，出现惊狂、衄血、发斑等皆由热药所致的后果。所以善于用药的人，必须知晓寒凉药味的性质，兼应天地人三才造化通塞的道理。所以医经说：“不知年之所加，气之盛衰，虚实之所起，不可以为工矣。”大抵杂病，是气的常态，随地域不同而异，其治疗方法也不同。卒病（急性病），是气的异常，其治疗方法相同，但痊愈情况各异。昔日黄帝兴起四方之问，岐伯列举四种治法的能力，所以伤寒的法度完备了啊！伟大啊！如果看待它像深渊一样深奥，像迎接浮云一样变幻莫测，不知道它的边际。因此要知晓发表和攻里药物的药性，察辨标本虚实并传的规律，衡量老少壮弱适宜的剂量，考虑劳逸缓急的禀性，切脉明确阴阳的分部，详查证候邪气的浅深，这样就可以融会贯通地运用治疗方法了。《内经》说：“谨熟阴阳，无与众谋。”说的就是这个道理。
It is stated that: Sounds correspond to the Five Tones, and complexions correspond to the Five Elements. When sounds and complexions are consistent, one can then determine the flourishing or withering of the Zang-Fu organs. If nourishment is abundant, Qi generates and prospers, resembling the vibrant colors of kingfisher feathers, rooster combs, crab bellies, pig fat, and crow feathers. If withered and premature, Qi declines and fails, resembling dried grass, coagulated blood, Fructus Aurantii (Zhishi), dry bones, and coal. For instance, blue and red appear in Spring; red and yellow in Summer; yellow and white in Late Summer; white and black in Autumn; and black and blue in Winter. This is called the generation of the Five Zang organs, due to the mutual generation of the Five Elements. If a Liver pulse presents with a white complexion, a Heart pulse with a black complexion, a Spleen pulse with a green complexion, a Lung pulse with a red complexion, and a Kidney pulse with a yellow complexion, this is called the appearance of the True Zang colors, due to the mutual overcoming of the Five Elements. If Wind affects the Lungs, eyebrows turn white; if Wind affects the Heart, lips turn red; if Wind affects the Liver, eyes turn blue; if Wind affects the Spleen, the nose turns yellow; if Wind affects the Kidneys, muscles turn black. This is because Wind is agile and changes rapidly. If Heat affects the Liver, the left cheek turns red; if Heat affects the Lungs, the right cheek turns red; if Heat affects the Heart, the face turns red; if Heat affects the Spleen, the nose turns red; if Heat affects the Kidneys, the chin turns red. This is because all Heat belongs to Fire. Furthermore, blue and black indicate pain; yellow and white indicate heat; blue and white indicate cold. This is due to the differences among the Nine Qi. A blue nose indicates abdominal water retention; black indicates water Qi; white indicates lack of blood; yellow indicates chest cold; red indicates the presence of Wind; a bright luster indicates retained fluid. The determination of the five colors relies on these principles. However, when examining diseases, one must take the True Spleen as the root. The yellow of the True Spleen represents the Qi of Heaven. Among the five colors, yellow is the most distinct. Even if the disease has lasted long, if the face is yellow and radiant, life will be preserved, because the True Qi flourishes externally. Although these are established methods, unless one has a clear mind and perceives the profound mysteries, one cannot reach this level. Therefore, the subtle diagnosis of the five colors can be observed with the eyes, but it is particularly difficult. The *Nan Jing* states: "Knowing through observation is called Divine," because by seeing the five colors externally, one can decide life and death.
It is stated that: All heat diseases belong to the category of Shanghan (Cold Damage). Some recover, some die, usually within six or seven days. If one suffers from Lianggan (simultaneous contraction of exterior and interior meridians) from Cold, death is inevitable. The classics state: "When humans are injured by Cold, they develop heat diseases. Even if the heat is severe, they will not die." This is because Shanghan is not comparable to miscellaneous diseases. Who else but Zhang Zhongjing could clarify this? Thus, Master Zhang (Zhang Zhongjing) deeply understood the profound principles, mastered the Biao-Biao (Branch-Root) of the Six Meridians, and knew the depth of sweating and purging methods. Whether decoctions are administered correctly or incorrectly, fortune and misfortune follow like shadows and echoes. Why wait for several days? Zhang Zhongjing distinguished 397 methods and 113 formulas. There are six types of syndromes and four types of treatments. The classics say: On the first day, the Taiyang (Greater Yang) meridian is affected; its Cun and Chi pulses are both floating. On the second day, the Yangming (Yang Brightness) meridian is affected; its Cun and Chi pulses are both long. On the third day, the Shaoyang (Lesser Yang) meridian is affected; its Cun and Chi pulses are both wiry. On the fourth day, the Taiyin (Greater Yin) meridian is affected; its Cun and Chi pulses are both deep and fine. On the fifth day, the Shaoyin (Lesser Yin) meridian is affected; its Cun and Chi pulses are both faint and slow. On the sixth day, the Jueyin (Terminal Yin) meridian is affected; its Cun and Chi pulses are both deep and choppy. In Taiyang disease, the Branch and Root differ: the Branch is Heat, and the Root is Cold. Following the Branch leads to Taiyang fever; following the Root leads to Bladder aversion to cold. If there is headache, stiff neck, and back stiffness, it is a Taiyang meridian disease, so sweating is appropriate. In Yangming disease, although it transforms from the Middle Qi, the Branch is Yang and the Root is Excess. Following the Branch leads to muscle heat; following the Root leads to delirious speech. If there is body heat, eye pain, dry nose, and inability to sleep, it is a Yangming meridian disease, so resolving the muscle layer is appropriate. Transmission from Taiyang to Yangming is not a transmission between Exterior and Interior. If delirium arises from the Root excess, purging is appropriate. Wang Bing's commentary states: Affected by Yang and Heat. In Shaoyang disease, the Branch is Yang and the Root is Fire. Following the Branch leads to fever; following the Root leads to aversion to cold. Preceded by Yangming, followed by Taiyin. If there is chest and hypochondriac pain, deafness, and alternating chills and fever, it is a Shaoyang meridian disease, so harmonizing is appropriate. In Taiyin disease, the Branch is Yin and the Root is Dampness. Following the Branch leads to jaundice of the body and eyes; following the Root leads to abdominal fullness. If there is abdominal fullness and dry throat, it is a Taiyin meridian disease, so draining fullness and removing dampness is appropriate. Treating the Branch according to the Root. In Shaoyin disease, the Branch is Yin and the Root is Heat. Following the Branch leads to cyanotic nails and cold body; following the Root leads to deep, solid pulse and thirst. If there is dry mouth and tongue with thirst, it is a Shaoyin meridian disease, so warming the Branch and purging the Root is appropriate. In Jueyin disease, the Middle Qi of Jueyin requires warming. If there is irritability, fullness, and retraction of the genitals, it is a Jueyin meridian disease, manifesting as heat, so bitter and acrid purgatives are appropriate. Thus, the classics say: "Knowing Branch and Root, ten thousand actions are correct; not knowing Branch and Root is reckless action." It also says: "Each organ should be unblocked, lest sweating and purging be inappropriate." This is what is meant. Therefore, understanding the Branch and Root of the Six Meridians is the rule for treating Shanghan. This is called "Six Syndromes." For example, sweating methods use herbs like Guizhi Tang (Cinnamon Twig Decoction) and Mahuang Tang (Ephedra Decoction) for pathogens in the skin, using the method of inducing sweat. Ge Gen Sheng Ma (Pueraria and Cimicifuga) lift and disperse light pathogens, following the method of uplifting. Chengqi Tang (Order the Qi Decoction) and Xiongxiong Tang (Chest Trap Decoction) purge via the method of exhausting pathogens due to their position. Xiexin Tang (Heart Draining Decoction) and Shizao Tang (Ten Jujube Decoction) drain middle-fullness. Gouti San (Melon Seed Powder) and Zhizi Chichi Tang (Gardenia and Fermented Soybean Decoction) induce vomiting for high pathogens, following the method of evacuating upwards. Understanding the weight and lightness of these four treatments allows one to measure Shanghan accurately. This is called "Four Treatments." If one understands the Six Meridians and Four Methods, how could there be bad transformations like jaundice, macules, or blood stasis, or errors like Chest Binding or Pi Syndrome due to excessive medication? The *Nan Jing* states: "If less than three days, sweating suffices; if more than three days, purging suffices." Yet Zhang Zhongjing said: "Taiyang disease, floating-tight pulse, no sweat, body pain, unresolved after eight or nine days, exterior syndrome remains, should induce sweat, use Mahuang Tang as main treatment." "Shaoyin disease, after two or three days, dry mouth and throat, urgently use Dachengqi Tang (Major Order the Qi Decoction) to purge." Who dares to stick rigidly to the fixed rules of sweating or purging on the third or fourth day? Thus, the sages' books do not exhaust words, and words do not exhaust meaning; they only state the general principles. The classics say: "Releasing the exterior does not avoid heat; attacking the interior does not avoid cold." I myself formulated Xinliang (Acrid-Cool) agents like Shuangjie Tongsheng San (Double-Resolving and Unblocking Holy Powder), not following Zhang Zhongjing's Guizhi and Mahuang exterior-releasing drugs. This is not my self-will, but reason lies within. Times change; the Five Movements and Six Qi shift; worldly conditions and residents change. Heaven often has Fire Qi; humans move often. Movement belongs to Yang; stillness belongs to Yin. Internal and external disturbances occur, so one must not harshly use Acrid-Warm Great-Hot agents. Even if one effect is gained, disasters multiply. How could one know that Acrid-Cool agents, combined with Congbai (Scallion White) and Yanchi (Salted Fermented Soybeans), greatly open stagnation, not only causing sweat to cure but avoiding the harm of Acrid-Hot drugs failing to attack the exterior, worsening the disease, causing fright, mania, epistaxis, and macules, all caused by Hot drugs? Therefore, skilled practitioners must know the nature of Cold-Cool flavors and adapt to the principles of Tian-Ren (Heaven-Human) resonance and obstruction/dredging. The classics say: "Not knowing the year's addition, the prosperity and decline of Qi, and the origin of deficiency and excess, one cannot be a physician." Generally, miscellaneous diseases are the constant state of Qi, varying by region, with different treatments. Acute diseases are the abnormal state of Qi, with similar treatments but different recoveries. Formerly, Huangdi asked questions from four directions, and Qibo demonstrated four treatment capabilities. Thus, the methods of Shanghan were complete! Great indeed! Viewing it like a deep abyss, like meeting floating clouds, unknown in extent. Therefore, one must know the properties of exterior-releasing and interior-attacking drugs, observe the concurrent transmission of Branch/Root and Deficiency/Excess, measure suitability for old/young/strong/weak, consider endurance/labor and urgency/nature, cut the pulse to clarify Yin/Yang divisions, detail syndromes to ascertain pathogen depth. Only then can one master comprehensive methods. The *Neijing* states: "Carefully study Yin and Yang, do not consult with the masses." This is what is meant.