夫自古通天者 王注六节脏象云。通天者。谓元气。即天真也。然形假地生。命惟天赋。故奉生之气。
通系于天。禀于阴阳。而为根本也。宝命全角论曰。人生于地。悬命于天。天地合气。命之曰人。四气调神大
论曰。阴阳四时者。万物之终始也。死生之本也。此其义也。简按此解颇明备。
生之本本于阴阳 志云。凡人有生。受气于天。故通乎天者。乃所生之本。天以阴阳五行。化生万物。
故生之本本乎阴阳也。简按吴以生字接上句。未稳贴。
六合 高诱注淮南云。孟春与孟秋为合。仲春与仲秋为合。季春与季秋为合。孟夏与孟冬为合。仲
夏与仲冬为合。季夏与季冬为合。故曰六合。一曰。四方上下为六合。
九州 淮南坠形训云。神农大九州。桂州迎州神州等是也。至黄帝以来。德不及远。惟于神州之内。
分为九州。王注所载九州。见书禹贡。
十二节 志云。骨节也。两手两足。各三大节。简按王注为十二经。非也。春秋繁露云。天数之微。
莫若于人。人之身有四肢。每肢有三节。三四十二。十二节相待。而形体立矣。天有四时。每一时有三月。三
四十二。十二月相受。而岁数终矣。六节脏象论。无五脏十二节五字。此节之义。当考灵邪客篇。淮南天文训。
其气三 高云。凡人之生。各具五行。故其生五。五行之理。通贯三才。故其气三。简按六节脏象论
云。故其生五。其气三。三而成天。三而成地。三而成人。此其气三。成三才。则高注难从。而王马吴并云。
天气地气运气。张则云。三阴三阳。俱未允焉。太平经云。元气有三名。太阳太阴中和。出后汉书襄楷传注。
其气三。或此之谓与。杨上善太素注云。太素分为万物。以为造化。故在天为阳。在人为和。在地为阴。（出
弘决外典钞。）三十一难杨玄操注云。天有三元之气。所以生成万物。人法天地。所以亦有三元之气。以养身
形。六十六难虞庶注云。在天则三元五运。相因而成。在人则三焦五脏。相因而成也。素问曰。其气三。其生
五。此之谓也。
数犯此者 志云。人禀五行之气而生。犯此五行之气而死。有如水之所以载舟。而亦能覆舟。故曰此
寿命之本也。
苍天之气 张云。天色深玄。故曰苍天。简按诗。彼苍者天。王为春天误。
传精神 张吴并云。传。受也。
此谓自伤气之削也 马吴诸注。伤下句。简按据王注。八字一句为是。
阳气者若天与日 马云。本篇所重。在人卫气。但人之卫气。本于天之阳气。惟人得此阳气以有生。
故曰生气通天。惟圣人全此阳气。苛疾不起。常人则反是焉。灵枢禁服篇云。审察卫气。为百病母者。信哉。
本篇凡言阳气者七。谆谆示人以当全此阳气也。
不彰 高云。若失其所。则营运者不周于通体。旋转者不循于经脉。故短折其寿。而不彰着于人世矣。
简按史记五帝本纪。帝挚立。不善崩。索隐曰。古本。作不着。音张虑反。犹不着明。
阳因而上 高云。天气清净。明德惟藏。故天之默运于上也。当以日光明。是故人身之阳气。因之而
上。阳因而上。其体如天。卫外者也。其体如日。此阳气之若天与日也。
因于暑汗 王注云。此则不能静慎。伤于寒毒。至夏而变暑病也。此说非也。朱震亨详辨之。当考格致余论。
烦则喘喝静则多言 张云。暑有阴阳二证。阳证因于中热。阴证因于中寒。此节所言。言暑之阳者也。
故为汗出烦躁。为喘。为大声呼喝。若其静者。亦不免于多言。盖邪热伤阴。精神内乱。故言无伦次也。
汗出而散 张云。热病篇曰。暑当与汗。皆出勿止。此之谓也。简按张云。此言暑之阴者。非也。志
云。天之阳邪。伤人阳气。两阳相搏。故体如燔炭。阳热之邪。得吾身之阴液而解。故汗出而散也。高云。若
伤暑无汗。则病燥火之气。故体如燔炭。
因于湿首如裹湿热不攘 朱氏格致余论云。湿者土浊之气。首为诸阳之会。其位高而气清。其体虚。
浊气熏蒸。清道不通。沉重而不爽利。似乎有物以蒙冒之。失而不治。湿郁为热。热留不去。大筋 短者。热
伤血不能养筋。故为拘挛。小筋弛长者。湿伤筋不能束骨。故为痿弱。因于湿。首如裹。各三字为句。文正而意明。高
云。大筋连于骨内。 短则屈而不伸。小筋络于骨外。弛长则伸而不屈。○朱氏新定章句。因于寒。体若燔炭。汗出而
散。因于暑。汗。烦则喘喝。静则多言。因于湿。（句）首如裹。（句）湿热不攘。（句）大筋 短。小筋弛长。
短为拘。弛长为痿。因于气为肿云云。简按马张志高并循原文而释。吴及九达。薛氏原旨等。从朱氏改定。
弛长 弛。宋本。作 。按弛。 同。说文。弓解也。张璐曰。先搐瓜蒂散。次与羌活胜湿汤。
因于气为肿 张云。卫气营气脏腑之气。皆气也。一有不调。皆能致病。因气为肿。气道不行也。
简按高云。气犹风也。阴阳应象云。阳之气以天地之疾风名之。故不言风而言气。因于气为肿者。风淫末疾。
四肢肿也。此注难从。震亨云。脱简。误。
四维相代 高云。四维相代者。四肢行动不能。彼此借力而相代也。简按马张并以四维为四肢。是
也。王注筋骨血肉。未允。志聪汪昂并云。四时也。亦未详何据。痹论云。尻以代踵。脊以代头。四维相代。
与此同义。震亨以为衍文。误。
阳气者烦劳则张 王氏溯洄集云。夫阳气者。人身和平之气也。烦劳者。凡过于动作皆是也。张。
主也。谓亢极也。精。阴气也。辟积。犹积叠。谓怫郁也。衣褶谓之襞积者。亦取积叠之义也。积水之奔散曰
溃。都。犹堤防也。 。水流而不止也。夫充于身者。一气而已。本无异类也。即其所用所病而言之。于是
乎始有异名耳。故平则为正。亢则为邪。阳气则因其和以养人而名之。及其过动而张。亦即阳气
亢极而成火耳。阳盛则阴衰。故精绝。水不制火。故亢火郁积之甚。又当夏月火旺之时。故使人烦热之极。若
煎迫然。气逆上也。火炎气逆。故目盲耳闭。而无所用。此阳极欲绝。故其精败神去。不可复生。若堤防之崩
坏。而所储之水。奔散滂流。莫能以遏之矣。夫病至于此。是坏之极矣。王氏乃因不晓都字之义。遂略去此字。
而谓之若坏。其可乎哉。又以此病。纯为房患。以胀为筋脉 胀。以 为烦闷。皆非是也。简按圣济总录。
载人参散。治煎厥气逆。头目昏愦。听不闻目不明。七气善怒。（人参。远志。赤茯苓。防风。各二两。芍药。
麦门冬。陈皮。白术。各一两。上为末。每服三钱。水一盏半。煎至八分。去滓温服。不计时候。日再服。）
辟积 辟与襞同。司马相如传。襞积褰绉。师古注。襞积。即今之裙褶。高云。重复也。汪昂云。如
衣襞积。并本于王履之解。张云。病也。误。
溃溃乎若坏都 马云。都所以坊水。简按礼檀弓。 其宫而猪焉。郑玄注。猪。都也。南人谓都为猪。
郦道元水经注。水泽所聚。谓之都。亦曰潴。张高为都城之都。误。
乎 。考韵书。音聿。从子曰之曰。水流也。又奔 。疾貌。卷末释音。古没切。音骨。
烦闷不止也。此从日月之日。书洪范。 陈其五行。注。 。乱也。义盖取于此。又考韵书。 。波浪声。又
涌波也。由此观之。 义不太远。然于坏都。则 字似衬。
大怒则形气绝 马云。形气经络。阻绝不通。奇病论云。胞之络脉绝。亦阻绝之义。非断绝之谓。
高本形下句。注云。形者。悻悻然见于其面也。气绝者。怒则气上不接于下也。简按高注误。
薄厥 吴云。薄。雷风相薄之薄。汪云。薄。迫也。简
按圣济总录。赤茯苓汤。治薄厥暴怒。怒则伤肝。气逆胸中不和。甚则呕血鼽衄。（赤茯苓。人参。桔梗。陈
皮。各一两。芍药。麦门冬。槟榔。各半两。上为末。每服三钱。水一盏。生姜五片。同煎至八分。去滓温服。
不计时候。）
其若不容 马云。胸腹 胀。真若有不能容物者矣。吴云。纵而不收。其若不能为容止矣。志云。筋
伤而弛纵。则四体若不容我所用也。简按吴志似是。王意亦当如此。
汗出偏沮 马云。人当汗出之时。或左或右。一偏阻塞而无汗。则无汗之半体。他日必有偏枯之患。
吴云。沮。止也。张云。沮。伤也。坏也。志高并云。湿也。简按沮。王为沮泄之义。诸注不一。考千金作袒。
又养生门云。凡大汗勿偏脱衣。喜得偏风半身不遂。（巢源。引养生方同。）灵刺节真邪云。虚邪偏客于身半。
其入深。内居荣卫。荣卫稍衰。真气去。邪气独留。发为偏枯。乃其作袒似是。下文曰汗出见湿。曰高粱之变。
曰劳汗当风。皆有为而发疾者。其义可见也。
痤痱 说文。痤。小肿也。玉篇。疖也。韩非子。弹痤者痛。巢源云。肿一寸至二寸。疖也。痱。
玉篇。热生小疮。巢源云。人皮肤虚。为风邪所折。则起隐疹。寒多则色赤。风多则色白。甚者痒痛。搔之则
成疮。又巢源。有夏月沸疮。盖痱。即沸。从 者。痤。详下文王注。
高粱 孟子。膏粱之味。赵岐注。细粱如膏者也。朱注。膏。肥肉。粱。美谷。简按山海经。都广
之野。爰有膏菽膏稻膏黍膏稷。郭璞注。言味好皆滑如膏。外传曰。膏粱之子。刘会孟云。嘉谷之米。炊之皆
有膏。盖赵注较优。王注与赵同。
足生大丁 足。新校正读为饶。吴为能。张为多。潘楫医灯续焰云。足生者。必生也。并为是。春
秋繁露云。阴阳之动。使人足病喉痹。足字用法。正与此同。巢源云。丁疮
初作时。突起如丁盖。故谓之丁疮。令人恶寒。四肢强痛。兼忉忉然牵疼。一二日疮便变焦黑色。肿大光起。
根强。全不得近。酸痛。皆其候也。
受如持虚 张云。热侵阳分。感发最易。如持空虚之器以受物。
王注。俗曰粉刺。粉刺见肘后。千金作粉滓。巢源云。嗣面者。面皮上有滓如米粉者。是也。又外台
有粉 。玉篇。 。与 同。字书。 。并是查字。巢源又云。查疽。隐脉赤起。如今楂树子形。亦
是风邪客于皮肤。血气之所变生也。是即外台所谓面 。其时生鼻上者。谓之酒 。与王注粉刺之 自异。
志云。面鼻赤瘰也。此亦面 。与王注异。（王注按豆。即豌豆。见唐六典注。）
柔则养筋 高云。上文大怒气绝。至血菀而伤筋。故曰。阳气者。精则养筋。所以申明上文阳气不
柔。而筋无所养也。
大偻 吴云。为寒所袭。则不能柔养乎筋。而筋拘急。形容偻俯矣。此阳气被伤。不能柔筋之验。
简按脉要精微曰。膝者。筋之府。屈伸不能。行则偻附。筋将惫矣。大偻义正同。高云。背突胸窝。乃生大偻。
此乃龟背。恐非是。
马云。鼠 之属。志云。金匮所谓马刀侠瘿。简按说文。颈肿也。慧琳藏经音义。引考声云。
。久疮不瘥曰 。巢源。有九 三十六 。李 入门云。 。即漏也。经年成漏者。与痔漏之漏相同。但在
颈则曰瘰漏。在痔则曰痔漏。又云。凡痈疽久则脓流出。如缸瓮之有漏。
留连肉腠 王注。久瘀内攻。结于肉理。知肉腠即肉理。金匮云。腠者。是三焦通会元真之处。为
血气所注。理者。是皮肤脏腑之文理也。仪礼公食大夫礼。载体进奏。注。奏。谓皮肤之理也。又乡饮酒礼。
皆右体进腠。注。腠理也。阴
阳应象大论王注。腠理。谓渗泄之门。高云。肉腠或空或突而如嵝。而难愈也。汪以四字接下句。而释之云。
寒气留连于肉腠之间。由俞穴传化。而薄于脏腑。则为恐畏惊骇。此阳气被伤。不能养神也。此说恐非是。
俞气化薄 吴云。俞。输同。有传送之义。马云。各经皆有俞穴。（此非井荥输经合之输。凡一身之
穴。皆可曰俞。）邪气变化根据薄。传为善畏及惊骇之疾。畏主心肾。（阴阳应象云。喜伤心。恐胜喜。又恐伤
肾。思胜恐。）骇主肝言。（金匮真言云。其病发惊骇。）简按王以俞为背俞。恐非也。
营气不从 马云。唯阳气不固。则营气者。阴气也。营气不能与卫气相顺。而卫气逆于各经分肉之间。
亦生痈肿之疾矣。吴云。不从。不顺也。肉理。腠理也。简按楼氏纲目改定。乃生大偻。营气不从。逆于肉理。
乃生痈肿。陷脉为 。留连肉腠。俞气化薄。传为善畏。楼云。营气不从。逆于肉理。乃生痈肿十二字。旧本
元误在及惊骇之下。夫阳气因失卫。而寒气从之为偻。然后营气逆而为痈肿。痈肿失治。然后陷脉为 。而陷
留连于肉腠焉。盖其所改定。虽不知古文果然否。其说则颇明备。故附存于此。
魄汗 吴云。魄。阴也。阴汗不止。张云。汗由阴液。故曰魄。马云。肺主藏魄。外主皮肤。故所出
之汗。亦可谓之魄汗也。简按数说并误。魄白古通。礼记内则。白膜作魄膜。淮南修务训云。奉一爵酒。不知
于色。挈一石之尊。则白汗交流。战国策鲍彪注。白汗。不缘暑而汗也。（楚策）阴阳别论。魄汗未藏。王注
流汗未止。
自古以来，人的生机与天相通。王冰注解说：“通天者”，指的是元气，也就是天真之气。然而形体依托大地而生，生命唯独由天所赋予，所以奉养生命的真气，通系于天，禀受于阴阳，而成为根本。《宝命全形论》说：“人生于地，悬命于天。天地合气，命之曰人。”《四气调神大论》说：“阴阳四时者，万物之终始也，死生之本也。”这就是其中的含义。丹波简按：这种解释颇为明白完备。
生命的根本源于阴阳。张景岳注云：“凡人有生，受气于天，故通乎天者，乃所生之本。天以阴阳五行，化生万物，故生之本本乎阴阳也。”丹波简按：吴崑用“生”字承接上句，不够稳妥贴切。
六合。高诱注《淮南子》说：“孟春与孟秋为合，仲春与仲秋为合，季春与季秋为合；孟夏与孟冬为合，仲夏与仲冬为合，季夏与季冬为合。所以说六合。另一种说法是：四方上下为六合。”
九州。《淮南子·坠形训》说：“神农时有大九州，如桂州、迎州、神州等。到了黄帝以来，德行不及远方，只在神州之内，分为九州。”王冰注中提到的九州，见于《尚书·禹贡》。
十二节。张景岳注云：“骨节也。两手两足，各三大节。”丹波简按：王冰注将其解释为十二经脉，是不对的。《春秋繁露》说：“天数之微，莫若于人。人之身有四肢，每肢有三节，三四十二，十二节相待，而形体立矣。天有四时，每一时有三月，三四十二，十二月相受，而岁数终矣。”《六节脏象论》中没有“五脏十二节”这五个字。这一节的含义，应当参考《灵枢·邪客》篇和《淮南子·天文训》。
其气三。高保衡注云：“凡人之生，各具五行，故其生五。五行之理，通贯三才（天、地、人），故其气三。”丹波简按：《六节脏象论》说：“故其生五，其气三。三而成天，三而成地，三而成人。”这是指其气三，成就三才。那么高注难以采纳。王冰、马莳、吴崑都说是天气、地气、运气。张介宾说是三阴三阳，都不够妥当。《太平经》说：“元气有三名：太阳、太阴、中和。”出自《后汉书·襄楷传》注。“其气三”，或许就是指这个吧？杨上善在《太素》注中说：“太素分为万物，以为造化。故在天为阳，在人为和，在地为阴。”（出自《弘决外典钞》。）《难经·三十一难》杨玄操注说：“天有三元之气，所以生成万物。人法天地，所以亦有三元之气，以养身形。”《难经·六十六难》虞庶注说：“在天则三元五运，相因而成。在人则三焦五脏，相因而成也。《素问》说：‘其气三，其生五。’就是这个意思。”
数犯此者。张景岳注云：“人禀五行之气而生，犯此五行之气而死，有水之所以载舟，而亦能覆舟的道理。所以说这是寿命的根本。”
苍天之气。张介宾注云：“天色深玄，故曰苍天。”丹波简按：《诗经》说“彼苍者天”，王冰将其误认为是春天。
此谓自伤气之削也。马莳、吴崑等注将“伤”字属下句。丹波简按：根据王冰注，八字一句为是。
阳气者若天与日。马莳注云：“本篇所重，在人卫气。但人之卫气，本于天之阳气。惟人得此阳气以有生，故曰生气通天。惟圣人全此阳气，苛疾不起。常人则反是焉。《灵枢·禁服》篇说：‘审察卫气，为百病母者。’信哉！本篇凡言阳气者七次，谆谆示人以当全此阳气也。”
不彰。高保衡注云：“若失其所，则营运者不周于通体，旋转者不循于经脉，故短折其寿，而不彰着于人世矣。”丹波简按：《史记·五帝本纪》记载：“帝挚立，不善崩。”司马贞索隐说：“古本作不着，音张虑反，犹不着明。”
阳因而上。高保衡注云：“天气清净，明德惟藏。故天之默运于上也。当以日光明。是故人身之阳气，因之而上。阳因而上，其体如天，卫外者也。其体如日，此阳气之若天与日也。”
因于暑汗。王冰注云：“此则不能静慎，伤于寒毒，至夏而变暑病也。”这种说法不对。朱震亨详细辨析过，应当参考《格致余论》。
烦则喘喝，静则多言。张介宾注云：“暑有阴阳二证。阳证因于中热，阴证因于中寒。此节所言，言暑之阳者也。故为汗出烦躁，为喘，为大声呼喝。若其静者，亦不免于多言。盖邪热伤阴，精神内乱，故言无伦次也。”
汗出而散。张介宾注云：“《热病》篇说：‘暑当与汗皆出，勿止。’此之谓也。”丹波简按：张介宾说这是言暑之阴者，是不对的。张景岳注云：“天之阳邪，伤人阳气，两阳相搏，故体如燔炭。阳热之邪，得吾身之阴液而解，故汗出而散也。”高保衡注云：“若伤暑无汗，则病燥火之气，故体如燔炭。”
因于湿，首如裹，湿热不攘。朱震亨《格致余论》说：“湿者土浊之气。首为诸阳之会，其位高而气清，其体虚。浊气熏蒸，清道不通，沉重而不爽利，似乎有物以蒙冒之。失而不治，湿郁为热，热留不去。大筋软短者，热伤血不能养筋，故为拘挛。小筋弛长者，湿伤筋不能束骨，故为痿弱。‘因于湿，首如裹’，各三字为句，文正而意明。”高保衡注云：“大筋连于骨内，软短则屈而不伸。小筋络于骨外，弛长则伸而不屈。”○朱氏新定章句：“因于寒，体若燔炭，汗出而散。因于暑，汗，烦则喘喝，静则多言。因于湿。（句）首如裹。（句）湿热不攘。（句）大筋软短，小筋弛长。软短为拘，弛长为痿。因于气为肿云云。”丹波简按：马莳、张景岳、高保衡都遵循原文而解释。吴崑及九达、薛氏《原旨》等，从朱氏改定。
弛长。弛，宋本作“软”。按“弛”、“软”同义。《说文》：“弓解也。”张璐说：“先搐瓜蒂散，次与羌活胜湿汤。”
因于气为肿。张介宾注云：“卫气、营气、脏腑之气，皆气也。一有不调，皆能致病。因气为肿，气道不行也。”丹波简按：高保衡注云：“气犹风也。《阴阳应象大论》说：‘阳之气以天地之疾风名之。’故不言风而言气。因于气为肿者，风淫末疾，四肢肿也。”此注难以采纳。朱震亨认为是脱简，错误。
四维相代。高保衡注云：“四维相代者，四肢行动不能，彼此借力而相代也。”丹波简按：马莳、张介宾都以四维为四肢，是正确的。王冰注筋骨血肉，不妥当。张景岳、汪昂都说是四时也，也不详何据。《痹论》说：“尻以代踵，脊以代头。”四维相代，与此同义。朱震亨以为是衍文，错误。
阳气者，烦劳则张。王履《溯洄集》说：“夫阳气者，人身和平之气也。烦劳者，凡过于动作皆是也。张，主也，谓亢极也。精，阴气也。辟积，犹积叠，谓怫郁也。衣褶谓之襞积者，亦取积叠之义也。积水之奔散曰溃。都，犹堤防也。潴，水流而不止也。夫充于身者，一气而已，本无异类也。即其所用所病而言之，于是乎始有异名耳。故平则为正，亢则为邪。阳气则因其和以养人而名之，及其过动而张，亦即阳气亢极而成火耳。阳盛则阴衰，故精绝。水不制火，故亢火郁积之甚。又当夏月火旺之时，故使人烦热之极，若煎迫然。气逆上也。火炎气逆，故目盲耳闭，而无所用。此阳极欲绝，故其精败神去，不可复生。若堤防之崩坏，而所储之水，奔散滂流，莫能以遏之矣。夫病至于此，是坏之极矣。王氏乃因不晓‘都’字之义，遂略去此字，而谓之若坏，其可乎哉？又以此病，纯为房患，以胀为筋脉……以潴为烦闷，皆非是也。”丹波简按：《圣济总录》载人参散，治煎厥气逆，头目昏愦，听不闻目不明，七气善怒。（人参、远志、赤茯苓、防风，各二两；芍药、麦门冬、陈皮、白术，各一两。上为末，每服三钱，水一盏半，煎至八分，去滓温服，不计时候，日再服。）
辟积。辟与襞同。《司马相如传》：“襞积褰绉。”颜师古注：“襞积，即今之裙褶。”高保衡注：“重复也。”汪昂云：“如衣襞积。”并本于王履之解。张介宾注：“病也。”错误。
溃溃乎若坏都。马莳注：“都所以坊水。”丹波简按：《礼记·檀弓》：“墐其宫而猪焉。”郑玄注：“猪，都也。南人谓都为猪。”郦道元《水经注》：“水泽所聚，谓之都，亦曰潴。”张介宾、高保衡认为是都城之都，错误。
潴乎溃。考韵书，音聿。从子曰之曰，水流也。又奔潴，疾貌。卷末释音，古没切，音骨，烦闷不止也。此从日月之日。《书·洪范》：“潴陈其五行。”注：“潴，乱也。”义盖取于此。又考韵书，潴，波浪声。又涌波也。由此观之，潴义不太远。然于坏都，则潴字似衬。
大怒则形气绝。马莳注：“形气经络，阻绝不通。”《奇病论》说：“胞之络脉绝。”亦阻绝之义，非断绝之谓。高保衡本“形”下句，注云：“形者，悻悻然见于其面也。气绝者，怒则气上不接于下也。”丹波简按：高注错误。
薄厥。吴崑注：“薄，雷风相薄之薄。”汪昂注：“薄，迫也。”丹波简按：《圣济总录》赤茯苓汤，治薄厥暴怒。怒则伤肝，气逆胸中不和，甚则呕血鼽衄。（赤茯苓、人参、桔梗、陈皮，各一两；芍药、麦门冬、槟榔，各半两。上为末，每服三钱，水一盏，生姜五片，同煎至八分，去滓温服，不计时候。）
其若不容。马莳注：“胸腹痞胀，真若有不能容物者矣。”吴崑注：“纵而不收，其若不能为容止矣。”张景岳注：“筋伤而弛纵，则四体若不容我所用也。”丹波简按：吴崑、张景岳似是。王冰之意亦当如此。
汗出偏沮。马莳注：“人当汗出之时，或左或右，一偏阻塞而无汗，则无汗之半体，他日必有偏枯之患。”吴崑注：“沮，止也。”张介宾注：“沮，伤也，坏也。”张景岳、高保衡并注：“湿也。”丹波简按：沮，王冰为沮泄之义，诸注不一。考《千金方》作“袒”。又《养生门》云：“凡大汗勿偏脱衣，喜得偏风半身不遂。”（巢元方《诸病源候论》引《养生方》同。）《灵枢·刺节真邪》云：“虚邪偏客于身半，其入深，内居荣卫，荣卫稍衰，真气去，邪气独留，发为偏枯。”乃其作“袒”似是。下文曰：“汗出见湿，曰高粱之变，曰劳汗当风。”皆有为而发疾者，其义可见也。
痤痱。《说文》：“痤，小肿也。”《玉篇》：“疖也。”《韩非子》：“弹痤者痛。”《诸病源候论》云：“肿一寸至二寸，疖也。”痱，《玉篇》：“热生小疮。”《诸病源候论》云：“人皮肤虚，为风邪所折，则起隐疹。寒多则色赤，风多则色白。甚者痒痛，搔之则成疮。”又《诸病源候论》有夏月沸疮，盖痱即沸。从“弗”者，痤。详下文王冰注。
高粱。《孟子》：“膏粱之味。”赵岐注：“细粱如膏者也。”朱熹注：“膏，肥肉。粱，美谷。”丹波简按：《山海经》：“都广之野，爰有膏菽、膏稻、膏黍、膏稷。”郭璞注：“言味好皆滑如膏。”《外传》曰：“膏粱之子。”刘会孟云：“嘉谷之米，炊之皆有膏。”盖赵注较优。王冰注与赵同。
足生大丁。足，新校正读为“饶”。吴崑为“能”。张介宾为“多”。潘楫《医灯续焰》云：“足生者，必生也。”并为是。《春秋繁露》云：“阴阳之动，使人足病喉痹。”足字用法，正与此同。《诸病源候论》云：“丁疮初作时，突起如丁盖，故谓之丁疮。令人恶寒，四肢强痛，兼忉忉然牵疼。一二日疮便变焦黑色，肿大光起，根强，全不得近。酸痛，皆其候也。”
受如持虚。张介宾注云：“热侵阳分，感发最易，如持空虚之器以受物。”
䵟䵟。王冰注：“俗曰粉刺。”粉刺见《肘后备急方》，《千金方》作粉滓。《诸病源候论》云：“嗣面者，面皮上有滓如米粉者，是也。”又《外台秘要》有粉䵟。《玉篇》：“䵟，与䵟同。”字书：“䵟，并是查字。”《诸病源候论》又云：“查疽，隐脉赤起，如今楂树子形，亦是风邪客于皮肤，血气之所变生也。”是即《外台》所谓面䵟。其时生鼻上者，谓之酒䵟，与王冰注粉刺之䵟自异。张景岳注：“面鼻赤瘰也。”此亦面䵟，与王冰注异。（王冰注按豆，即豌豆，见《唐六典》注。）
柔则养筋。高保衡注云：“上文大怒气绝，至血菀而伤筋。故曰：阳气者，精则养筋。所以申明上文阳气不柔，而筋无所养也。”
大偻。吴崑注：“为寒所袭，则不能柔养乎筋，而筋拘急，形容偻俯矣。此阳气被伤，不能柔筋之验。”丹波简按：《脉要精微论》说：“膝者，筋之府。屈伸不能，行则偻附，筋将惫矣。”大偻义正同。高保衡注：“背突胸窝，乃生大偻。”此乃龟背，恐非是。
瘰。马莳注：“鼠瘰之属。”张景岳注：“金匮所谓马刀侠瘿。”丹波简按：《说文》：“颈肿也。”慧琳《藏经音义》引《考声》云：“久疮不瘥曰瘰。”《诸病源候论》有九瘰三十六漏。李梴《医学入门》云：“瘰，即漏也。经年成漏者，与痔漏之漏相同。但在颈则曰瘰漏，在痔则曰痔漏。”又云：“凡痈疽久则脓流出，如缸瓮之有漏。”
留连肉腠。王冰注：“久瘀内攻，结于肉理。”知肉腠即肉理。《金匮要略》说：“腠者，是三焦通会元真之处，为血气所注。理者，是皮肤脏腑之文理也。”《仪礼·公食大夫礼》：“载体进奏。”注：“奏，谓皮肤之理也。”又《乡饮酒礼》：“皆右体进腠。”注：“腠理也。”《阴阳应象大论》王冰注：“腠理，谓渗泄之门。”高保衡注：“肉腠或空或突而如嵝，而难愈也。”汪昂以四字接下句，而释之云：“寒气留连于肉腠之间，由俞穴传化，而薄于脏腑，则为恐畏惊骇。此阳气被伤，不能养神也。”此说恐非是。
俞气化薄。吴崑注：“俞，输同，有传送之义。”马莳注：“各经皆有俞穴。（此非井荥输经合之输，凡一身之穴，皆可曰俞。）邪气变化根据薄，传为善畏及惊骇之疾。畏主心肾。（《阴阳应象大论》说：‘喜伤心，恐胜喜。又恐伤肾，思胜恐。’）骇主肝言。（《金匮真言论》说：‘其病发惊骇。’）”丹波简按：王冰以俞为背俞，恐非也。
营气不从。马莳注：“唯阳气不固，则营气者，阴气也。营气不能与卫气相顺，而卫气逆于各经分肉之间，亦生痈肿之疾矣。”吴崑注：“不从，不顺也。肉理，腠理也。”丹波简按：楼氏《纲目》改定：“乃生大偻，营气不从，逆于肉理，乃生痈肿。”陷脉为瘘，留连肉腠，俞气化薄，传为善畏。楼云：“营气不从，逆于肉理，乃生痈肿”十二字，旧本元误在“及惊骇”之下。夫阳气因失卫，而寒气从之为偻，然后营气逆而为痈肿，痈肿失治，然后陷脉为瘘，而陷留连于肉腠焉。盖其所改定，虽不知古文果然否，其说则颇明备，故附存于此。
魄汗。吴崑注：“魄，阴也。阴汗不止。”张介宾注：“汗由阴液，故曰魄。”马莳注：“肺主藏魄，外主皮肤，故所出之汗，亦可谓之魄汗也。”丹波简按：数说并误。魄白古通。《礼记·内则》：“白膜作魄膜。”《淮南子·修务训》云：“奉一爵酒，不知于色。挈一石之尊，则白汗交流。”《战国策》鲍彪注：“白汗，不缘暑而汗也。”（《楚策》）《阴阳别论》：“魄汗未藏。”王冰注：“流汗未止。”
Since ancient times, human vitality has been connected to Heaven. Wang Bing's commentary states: "Tongtian" (connected to Heaven) refers to Yuanqi (Original Qi), which is also known as Tianzhen (Innate Nature). However, the physical form is generated from Earth, while life is bestowed by Heaven. Therefore, the vital energy that nourishes life is connected to Heaven, derived from Yin and Yang, serving as the root. The *Bao Ming Quan Xing Lun* (Chapter on Preserving Life and Completing the Form) says: "Humans are born from Earth, their fate hangs from Heaven. When Heaven and Earth combine their qi, it is called Human." The *Si Qi Tiao Shen Da Lun* (Great Treatise on Regulating Spirit According to the Four Seasons) says: "Yin, Yang, and the Four Seasons are the beginning and end of all things, and the root of life and death." This is the meaning here. Danbo Jian notes: This explanation is quite clear and comprehensive.
The root of life lies in Yin and Yang. Zhang Jingyue's commentary states: "All humans have life, receiving qi from Heaven; thus, what connects to Heaven is the root of one's birth. Heaven uses Yin, Yang, and the Five Phases to transform and generate all things; therefore, the root of life lies fundamentally in Yin and Yang." Danbo Jian notes: Wu Kun's use of the character "Sheng" (Life) to connect to the previous sentence is not sufficiently precise.
Liuhe (Six Harmonies). Gao You's commentary on *Huainanzi* states: "Mengchun (Early Spring) combines with Mengqiu (Early Autumn); Zhongchun (Mid-Spring) combines with Zhongqiu (Mid-Autumn); Jichun (Late Spring) combines with Jiqiu (Late Autumn); Mengxia (Early Summer) combines with Mengdong (Early Winter); Zhongxia (Mid-Summer) combines with Zhongdong (Mid-Winter); Jixia (Late Summer) combines with Jidong (Late Winter). Hence, it is called Liuhe. Another view is that the four directions and up and down constitute Liuhe."
Jiuzhou (Nine Provinces). *Huainanzi: Zhuixing Xun* states: "During Shennong's time, there were Great Nine Provinces, such as Guizhou, Yingzhou, and Shenzhou. From the Yellow Emperor onwards, virtue did not extend far, so within Shenzhou, the land was divided into Jiuzhou." The Jiuzhou mentioned in Wang Bing's commentary can be found in the *Book of Yu Gong* (Tribute of Yu).
Shier Jie (Twelve Joints). Zhang Jingyue's commentary states: "Bone joints. Both hands and both feet each have three major joints." Danbo Jian notes: Wang Bing's interpretation as the Twelve Meridians is incorrect. *Chunqiu Fanlu* states: "Among heavenly numbers, none is more subtle than in humans. The human body has four limbs, each with three joints; 3 times 4 equals 12. The twelve joints support each other, and the physical form stands. Heaven has four seasons, each with three months; 3 times 4 equals 12. The twelve months succeed each other, completing the year's count." The chapter *Liu Jie Zang Xiang Lun* does not contain the five characters "Wu Zang Shi Er Jie" (Five Zang Organs, Twelve Joints). The meaning of this section should be examined in reference to the *Ling Shu: Xie Ke Pian* and *Huainanzi: Tian Wen Xun*.
Qi San (Its Qi is Three). Gao Baoheng's commentary states: "Upon birth, humans possess the Five Phases, hence their generation is five. The principles of the Five Phases permeate the Three Powers (Heaven, Earth, Humanity), hence its qi is three." Danbo Jian notes: The *Liu Jie Zang Xiang Lun* states: "Hence its generation is five, its qi is three. Three constitute Heaven, three constitute Earth, three constitute Humanity." This refers to its qi being three, constituting the Three Powers. Thus, Gao's commentary is difficult to accept. Wang Bing, Ma Shi, and Wu Kun all state it refers to Heavenly Qi, Earthly Qi, and Yunqi (Periodic Qi). Zhang Jiebīng states it refers to the Three Yin and Three Yang, neither of which is fully satisfactory. The *Taiping Jing* states: "Yuanqi has three names: Taiyang, Taiyin, and Zhonghe," cited from the commentary on *Xiang Kai's Biography* in the *Book of Later Han*. "Qi San" might refer to this? Yang Shangshan's commentary on *Tai Su* states: "Tai Su divides into all things, creating creation. Thus, in Heaven it is Yang, in Humanity it is Harmony, and in Earth it is Yin" (from *Hong Jue Wai Dian Chao*). The commentary on *Nan Jing: Chapter 31* by Yang Xuancuo states: "Heaven has three yuan qi, which generate all things. Humans model themselves on Heaven and Earth, thus also possessing three yuan qi to nourish the body." The commentary on *Nan Jing: Chapter 66* by Yu Shu states: "In Heaven, the three yuan and five yun arise sequentially. In Humanity, the Sanjiao and Five Zang organs arise sequentially. The *Su Wen* says: 'Its qi is three, its generation is five.' This is what is meant."
Those who frequently violate these [principles]. Zhang Jingyue's commentary states: "Humans are born endowed with the qi of the Five Phases and die by violating this qi of the Five Phases, just as water can carry a boat but also capsize it. Hence, it is said to be the root of lifespan."
Cangtian Zhi Qi (The Qi of the Blue/Grey Heaven). Zhang Jiebīng's commentary states: "The color of Heaven is deep and profound, hence it is called Cangtian (Blue/Grey Heaven)." Danbo Jian notes: The *Classic of Poetry* says "That blue/grey Heaven," and Wang Bing mistakenly interpreted it as referring to Spring.
Zhuan Jing Shen (Transmitting/Receiving Spirit and Mind). Zhang Jiebīng and Wu Kun both comment: "Zhuan means to receive."
Ci Wei Zi Shang Qi Zhi Xiao (This is called self-injury leading to the depletion of Qi). Ma Shi, Wu Kun, and others place the character "Shang" (Injure) at the beginning of the next sentence. Danbo Jian notes: According to Wang Bing's commentary, treating eight characters as one sentence is correct.
Yang Qi Zhe Ruo Tian Yu Ri (The Yang Qi is like Heaven and the Sun). Ma Shi's commentary states: "What this chapter emphasizes is the Wei Qi (Defensive Qi) in humans. However, human Wei Qi originates from Heavenly Yang Qi. Only by obtaining this Yang Qi can humans have life, hence it is called 'Sheng Qi Tong Tian' (Vital Qi Connected to Heaven). Only sages fully preserve this Yang Qi, preventing severe diseases from arising. Ordinary people are the opposite. The *Ling Shu: Jin Fu Pian* states: 'Examine the Wei Qi, for it is the mother of a hundred diseases.' Truly! This chapter mentions 'Yang Qi' seven times, earnestly showing people that they must preserve this Yang Qi."
Bu Zhang (Not Manifest/Clear). Gao Baoheng's commentary states: "If it loses its proper position, then circulating qi will not pervade the whole body, and rotating qi will not follow the meridians. Thus, lifespan is shortened, and one does not manifest clearly in the world." Danbo Jian notes: *Records of the Grand Historian: Basic Annals of the Five Emperors* records: "Emperor Zhi ascended the throne, but was not good, and collapsed." Sima Zhen's Suoyin states: "Ancient texts read 'Bu Zhuo' (not manifest), pronounced 'Zhang Lü', meaning not clear or bright."
Yang Yin Er Shang (Yang follows upwards). Gao Baoheng's commentary states: "Heavenly Qi is pure and clear, and bright virtue hides. Thus, Heaven silently operates above. It should be compared to the brightness of the sun. Therefore, human Yang Qi follows upwards. Yang follows upwards; its nature is like Heaven, guarding the exterior. Its nature is like the Sun; this is why Yang Qi is like Heaven and the Sun."
Yin Yu Shu Han (Contracting Heatstroke leads to sweating). Wang Bing's commentary states: "This occurs because one cannot remain calm and cautious, injuring oneself with cold toxins, which transform into heatstroke disease in summer." This statement is incorrect. Zhu Zhenheng analyzed this in detail; one should consult *Gezhi Yulun*.
Fan Ze Chuan He, Jing Ze Duo Yan (Restlessness leads to panting and loud breathing; stillness leads to excessive talking). Zhang Jiebīng's commentary states: "Heatstroke has two types of syndromes: Yang syndrome due to internal heat, and Yin syndrome due to internal cold. This section discusses the Yang aspect of heatstroke. Hence, there is sweating, restlessness, panting, and loud shouting. If one is still, one may still talk excessively. This is because pathogenic heat injures Yin, causing internal disorder of spirit and mind, leading to incoherent speech."
Han Chu Er San (Sweating disperses it). Zhang Jiebīng's commentary states: "The *Re Bing* chapter says: 'For heatstroke, sweat should be allowed to come out and not stopped.' This is what is meant." Danbo Jian notes: Zhang Jiebīng's claim that this refers to the Yin type of heatstroke is incorrect. Zhang Jingyue's commentary states: "Heavenly Yang pathogens injure human Yang Qi. Two Yangs clash, so the body feels like burning charcoal. Yang-heat pathogens are resolved by obtaining Yin fluids from the body, hence sweating disperses them." Gao Baoheng's commentary states: "If heatstroke injury results in no sweating, then the disease involves dryness-fire qi, so the body feels like burning charcoal."
Yin Yu Shi, Shou Ru Guo, Shi Re Bu Rang (Contracting Dampness makes the head feel wrapped; if Damp-Heat is not dispelled). Zhu Zhenheng's *Gezhi Yulun* states: "Dampness is the turbid qi of Earth. The head is the meeting point of all Yang meridians; its position is high, its qi is clear, and its structure is hollow. Turbid qi steams upward, blocking the clear pathways, causing heaviness and lack of clarity, as if covered by something. If left untreated, dampness stagnates and transforms into heat, which remains. If the large tendons become soft and short, heat injures blood, failing to nourish the tendons, resulting in spasms. If the small tendons become lax and long, dampness injures tendons, failing to bind the bones, resulting in flaccidity. 'Yin Yu Shi, Shou Ru Guo' should be read as phrases of three characters each, which is textually correct and clear in meaning." Gao Baoheng's commentary states: "Large tendons connect inside the bones; if soft and short, they bend but do not extend. Small tendons connect outside the bones; if lax and long, they extend but do not bend." ○ Zhu's revised syntax: "Yin Yu Han, Ti Ruo Fan Tan, Han Chu Er San. Yin Yu Shu, Han, Fan Ze Chuan He, Jing Ze Duo Yan. Yin Yu Shi (sentence) Shou Ru Guo (sentence) Shi Re Bu Rang (sentence) Da Jian Ruan Duan, Xiao Jian Chi Chang. Ruan Duan Wei Ju, Chi Chang Wei Wei. Yin Yu Qi Wei Zhong..." Danbo Jian notes: Ma Shi, Zhang Jingyue, and Gao Baoheng interpret according to the original text. Wu Kun, Jiu Da, and Xue's *Yuan Zhi* follow Zhu's revision.
Chi Chang (Lax and Long). "Chi" in Song editions is written as "Ruan". "Chi" and "Ruan" are synonymous. *Shuowen*: "Bow unstrung." Zhang Lu states: "First induce vomiting with Melon Seed Powder, then administer Qiang Huo Sheng Shi Tang."
Yin Yu Qi Wei Zhong (Contracting Qi causes swelling). Zhang Jiebīng's commentary states: "Wei Qi, Ying Qi, and Zang-Fu Qi are all Qi. If any is disordered, it can cause disease. Swelling due to Qi indicates blocked Qi flow." Danbo Jian notes: Gao Baoheng's commentary states: "Qi is like Wind. The *Yin Yang Ying Xiang Da Lun* states: 'The Qi of Yang is named after the swift wind of Heaven and Earth.' Hence, it does not say Wind but Qi. Swelling due to Qi refers to Wind invading the extremities, causing limb swelling." This commentary is difficult to accept. Zhu Zhenheng considers it a missing line error.
Si Wei Xiang Dai (Four Corners substitute for each other). Gao Baoheng's commentary states: "When the four corners substitute for each other, the limbs cannot move, borrowing strength from each other." Danbo Jian notes: Ma Shi and Zhang Jiebīng interpret Si Wei as the four limbs, which is correct. Wang Bing's commentary on sinews, bones, flesh, and blood is unsatisfactory. Zhang Jingyue and Wang Ang state it refers to the four seasons, but the basis is unclear. The *Bi Lun* states: "The sacrum substitutes for the heels, the spine substitutes for the head." Si Wei Xiang Dai has the same meaning. Zhu Zhenheng considers it an interpolatory text, which is incorrect.
Yang Qi Zhe, Fan Lao Ze Zhang (Yang Qi, when subjected to excessive labor, becomes hyperactive). Wang Lv's *Suhui Ji* states: "Yang Qi is the harmonious Qi of the human body. Fan Lao refers to any excessive movement. Zhang means dominant, implying extreme hyperactivity. Jing refers to Yin Qi. Pi Ji means accumulation, implying stagnation. Pleats in clothing are called Bi Ji, also taking the meaning of accumulation. The rushing and scattering of accumulated water is called Kui. Du refers to a dike. Zhu refers to flowing water without stopping. What fills the body is one Qi, originally without different categories. Speaking of its function and pathology, different names arise. Thus, in balance it is Zheng (Upright), in hyperactivity it is Xie (Pathogenic). Yang Qi is named for nourishing humans through harmony; when over-moved and hyperactive, it is Yang Qi becoming extreme and transforming into Fire. Yang excess leads to Yin deficiency, hence Jing exhaustion. Water fails to control Fire, so hyperactive Fire accumulates severely. Furthermore, during summer when Fire is prosperous, it causes extreme irritability and heat, as if frying. Qi rebels upward. Fire flares and Qi rebels, causing blindness and deafness, rendering faculties useless. This is extreme Yang about to perish, hence Jing decays and Spirit departs, unable to regenerate. Like a dike collapsing, stored water rushes and flows, impossible to stop. Disease reaching this point is extreme destruction. Wang Bing, not understanding the meaning of 'Du', omitted this character and called it 'Ru Huai' (like breaking), which is unacceptable. Also, attributing this disease purely to sexual misconduct, interpreting 'Zhang' as tendon/muscle distension, and 'Zhu' as irritability, are all incorrect." Danbo Jian notes: *Shengji Zonglu* records Ren Shen San, treating Jian Jue (Fainting from Exhaustion) with rebellious Qi, dizziness, hearing/vision loss, and frequent anger. (Ren Shen, Yuan Zhi, Chi Fu Ling, Fang Feng, each 2 liang; Shao Yao, Mai Men Dong, Chen Pi, Bai Zhu, each 1 liang. Powdered, take 3 qian per dose with 1.5 sheng water, decoct to 0.8 sheng, remove dregs, warm drink, anytime, twice daily.)
Pi Ji (Accumulation/Repetition). "Pi" is the same as "Bi". *Sima Xiangru's Biography*: "Bi Ji Qian Zhou." Yan Shigu's commentary: "Bi Ji refers to today's skirt pleats." Gao Baoheng's commentary: "Repetition." Wang Ang states: "Like clothing pleats." Both based on Wang Lv's explanation. Zhang Jiebīng's commentary: "Disease." Incorrect.
Kui Kui Hu Ruo Huai Du (Chaotic like a broken dike). Ma Shi's commentary: "Du is used to dam water." Danbo Jian notes: *Book of Rites: Tan Gong* states: "Seal the palace with pig." Zheng Xuan's commentary: "Pig is Du. Southerners call Du Pig." Li Daoyuan's *Commentary on the Water Classic*: "Where water and marsh gather is called Du, also called Zhu." Zhang Jiebīng and Gao Baoheng interpret it as the capital city "Du", which is incorrect.
Zhu Hu Kui (Flowing/Rushing). Consulting rhyme books, pronounced "Yu". From "Zi Yue Zhi Yue", meaning flowing water. Also "Ben Zhu", meaning rapid appearance. End volume pronunciation: "Gu Mo Qie", pronounced "Gu", meaning incessant irritability. This takes the character from "Sun/Moon". *Book of Documents: Hong Fan*: "Zhu Chen Qi Wu Xing." Commentary: "Zhu means chaos." The meaning likely derives from this. Consulting rhyme books again, "Zhu" means wave sound, or surging waves. From this, the meaning of "Zhu" is not too far off. However, regarding "Huai Du", the character "Zhu" seems supplementary.
Da Nu Ze Xing Qi Jue (Great anger causes obstruction of Form and Qi). Ma Shi's commentary: "Form, Qi, and meridians are obstructed and blocked." *Qi Bing Lun* states: "The collateral vessels of the uterus are obstructed." This also implies obstruction, not severance. Gao Baoheng places "Xing" at the end of the previous sentence, commenting: "Xing refers to the angry expression on the face. Qi Jue means anger causes Qi to rise without connecting downwards." Danbo Jian notes: Gao's commentary is incorrect.
Bo Jue (Syncope from Oppression). Wu Kun's commentary: "Bo, as in thunder and wind opposing each other." Wang Ang's commentary: "Bo means pressing/oppressing." Danbo Jian notes: *Shengji Zonglu* Chi Fu Ling Tang treats Bo Jue from sudden anger. Anger injures the Liver, Qi rebels in the chest causing disharmony, severely leading to hematemesis and epistaxis. (Chi Fu Ling, Ren Shen, Jie Geng, Chen Pi, each 1 liang; Shao Yao, Mai Men Dong, Bing Lang, each 0.5 liang. Powdered, take 3 qian per dose with 1 sheng water and 5 slices of fresh ginger, decoct to 0.8 sheng, remove dregs, warm drink, anytime.)
Qi Ruo Bu Rong (As if unable to contain). Ma Shi's commentary: "Chest and abdominal bloating, truly as if unable to contain objects." Wu Kun's commentary: "Relaxed and unrestrained, as if unable to maintain composure." Zhang Jingyue's commentary: "Sinews injured and relaxed, so the four limbs seem unable to serve my use." Danbo Jian notes: Wu Kun and Zhang Jingyue seem correct. Wang Bing's intent should be similar.
Han Chu Pian Ju (Sweating unevenly). Ma Shi's commentary: "When sweating, if one side is blocked and lacks sweat, that half-body will suffer from hemiplegia in the future." Wu Kun's commentary: "Ju means stop." Zhang Jiebīng's commentary: "Ju means injury, ruin." Zhang Jingyue and Gao Baoheng both comment: "Dampness." Danbo Jian notes: Ju, Wang Bing interprets as leakage/excretion, various commentaries differ. Consulting *Qian Jin Fang*, it reads "Tan". Also *Yang Sheng Men* states: "Do not partially remove clothes when sweating heavily, lest you contract partial wind and hemiplegia." (*Zhu Bing Yuan Hou Lun* cites *Yang Sheng Fang* similarly.) *Ling Shu: Ci Jie Zhen Ye* states: "Deficient pathogens dwell partially on one side of the body, entering deeply, residing in Ying and Wei. Ying and Wei gradually decline, True Qi departs, Pathogenic Qi remains alone, developing hemiplegia." Thus, reading it as "Tan" seems plausible. The following text says: "Sweating exposed to dampness, changes from rich food, sweating exposed to wind," all indicating diseases caused by specific factors, making the meaning visible.
Cuo Fei (Acne and Miliaria). *Shuowen*: "Cuo, small swelling." *Yupian*: "Ji (boil)." *Han Feizi*: "Popping a boil hurts." *Zhu Bing Yuan Hou Lun* states: "Swelling one to two inches, a boil." Fei, *Yupian*: "Small sores from heat." *Zhu Bing Yuan Hou Lun* states: "When human skin is deficient and折 (broken/injured) by Wind pathogens, hidden rashes appear. More cold makes color red, more wind makes color white. Severe cases itch and hurt, scratching forms sores." Also *Zhu Bing Yuan Hou Lun* mentions summer boiling sores, implying Fei is equivalent to Fei. With the radical "Fu", Cuo. See Wang Bing's commentary below.
Gao Liang (Rich Food). *Mencius*: "Flavor of Gao Liang." Zhao Qi's commentary: "Fine grain like fat/lard." Zhu Xi's commentary: "Gao, fatty meat. Liang, fine grain." Danbo Jian notes: *Shan Hai Jing*: "Duguang Wild, there are Gao Dou, Gao Dao, Gao Shu, Gao Ji." Guo Pu's commentary: "Meaning taste is good and slippery like fat/lard." *Waizhuan* says: "Son of Gao Liang." Liu Huimeng states: "Fine grain rice, when cooked, all has fat/lard." Zhao's commentary is superior. Wang Bing's commentary agrees with Zhao.
Zu Sheng Da Ding (Abundance produces large Ding sores). "Zu", New Correction reads as "Rao" (abundant). Wu Kun reads as "Neng" (can). Zhang Jiebīng reads as "Duo" (many). Pan Ji's *Yi Deng Xu Yan* states: "Zu Sheng means 'must produce'." All are acceptable. *Chunqiu Fanlu* states: "Movement of Yin and Yang causes Zu Bing (foot disease) and Hou Bi (throat obstruction)." The usage of "Zu" is exactly the same here. *Zhu Bing Yuan Hou Lun* states: "When Ding Chuang first appears, it protrudes like a Ding lid, hence called Ding Chuang. Causes chills, strong pain in four limbs, and persistent pulling pain. Within one to two days, the sore turns dark black, swells large and shiny, root is hard, completely untouchable. Sore pain, all are signs."
Shou Ru Chi Xu (Receiving like holding emptiness). Zhang Jiebīng's commentary states: "Heat invades Yang divisions, infection is easiest, like holding an empty vessel to receive objects."
Chi Chi (Comedo/Acne). Wang Bing's commentary: "Commonly called Fen Ci (comedo)." Fen Ci seen in *Zhou Hou Bei Ji Fang*, *Qian Jin Fang* reads "Fen Zi". *Zhu Bing Yuan Hou Lun* states: "Si Mian refers to dregs on facial skin like rice flour." Also *Wai Tai Mi Yao* has "Fen Chi". *Yupian*: "Chi, same as Chi." Character dictionaries: "Chi, all are Cha characters." *Zhu Bing Yuan Hou Lun* further states: "Cha Ju, hidden veins red, shaped like hawthorn seeds, also caused by Wind pathogens dwelling in skin, transformation of Blood and Qi." This is what *Wai Tai* calls Mian Chi. Those appearing on the nose at that time are called Jiu Chi, distinct from Wang Bing's commentary on Fen Ci's Chi. Zhang Jingyue's commentary: "Red nodules on face and nose." This is also Mian Chi, distinct from Wang Bing's commentary. (Wang Bing's note on Dou refers to pea, seen in *Tang Liu Dian* commentary.)
Rou Ze Yang Jin (Softness nourishes the sinews). Gao Baoheng's commentary states: "Above, great anger cuts off Qi, leading to blood stasis injuring sinews. Hence it says: 'Yang Qi, Jing nourishes sinews.' This clarifies that if Yang Qi is not soft, sinews have nothing to nourish them."
Da Lou (Severe Stiffness/Hunchback). Wu Kun's commentary: "Attacked by Cold, cannot softly nourish sinews, sinews spasm, resulting in hunched posture. This is evidence of Yang Qi being injured, unable to soften sinews." Danbo Jian notes: *Mai Yao Jing Wei Lun* states: "Knees are the mansion of sinews. Inability to flex/extend, walking hunched, sinews are exhausted." The meaning of Da Lou is identical. Gao Baoheng's commentary: "Back protrudes, chest caves in, resulting in Da Lou." This is turtle back, likely incorrect.
Luo (Scrofula/Lymph Node Tuberculosis). Ma Shi's commentary: "Type of Shu Luo (rat-like scrofula)." Zhang Jingyue's commentary: "What *Jin Gui* calls Ma Dao Xia Ying." Danbo Jian notes: *Shuowen*: "Neck swelling." Hui Lin's *Zang Jing Yi Yi* cites *Kao Sheng*: "Long-lasting non-healing sore is called Luo." *Zhu Bing Yuan Hou Lun* has Nine Luo and Thirty-Six Lou. Li Chan's *Yi Xue Ru Men* states: "Luo is Lou. Becoming Lou after years is same as hemorrhoid fistula. But in neck called Luo Lou, in hemorrhoids called Zhi Lou." Further states: "Any abscess lasting long leaks pus, like a jar having a leak."
Liu Lian Rou Cou (Stagnating in Muscle Intercellular Spaces). Wang Bing's commentary: "Long-term stasis attacks internally, knotting in Rou Li. Knowing Rou Cou is Rou Li." *Jin Gui Yao Lue* states: "Cou is where Sanjiao connects and gathers Yuan Zhen, where Blood and Qi pour. Li is the texture of skin and Zang-Fu." *Yi Li: Gong Shi Da Fu Li*: "Ti Zai Jin Zou." Commentary: "Zou means skin texture." Also *Xiang Yin Jiu Li*: "Jie You Ti Jin Cou." Commentary: "Cou Li." *Yin Yang Ying Xiang Da Lun* Wang Bing commentary: "Cou Li refers to pores for excretion." Gao Baoheng's commentary: "Rou Cou may be hollow or protruding like a mound, difficult to heal." Wang Ang attaches the four characters to the next sentence, explaining: "Cold Qi lingers in Rou Cou, transmits via Shu points, and presses on Zang-Fu, causing fear and fright. This is Yang Qi injured, unable to nourish Spirit." This explanation is likely incorrect.
Yu Qi Hua Bo (Shu Point Qi Transforms and Presses). Wu Kun's commentary: "Yu is same as Shu, having transmission meaning." Ma Shi's commentary: "Each meridian has Shu points. (This is not the Shu of Jing-River-Shu-Source-Confluence, any acupoint on the body can be called Yu.) Pathogenic Qi transforms and presses, transmitting as diseases of fear and fright. Fear governs Heart and Kidney. (*Yin Yang Ying Xiang Da Lun* states: 'Joy injures Heart, Fear overcomes Joy. Also Fear injures Kidney, Thought overcomes Fear.') Fright governs Liver speech. (*Jin Gui Zhen Yan Lun* states: 'Its disease manifests as fright.') Danbo Jian notes: Wang Bing interprets Yu as Back-Shu points, likely incorrect.
Ying Qi Bu Cong (Ying Qi Does Not Follow). Ma Shi's commentary: "Only if Yang Qi is not solid, then Ying Qi, which is Yin Qi, cannot harmonize with Wei Qi. Wei Qi rebels between muscle layers of each meridian, also generating carbuncle/swelling diseases." Wu Kun's commentary: "Bu Cong means not smooth. Rou Li is Cou Li." Danbo Jian notes: Lou's *Gang Mu* revised: "Then generates Da Lou, Ying Qi Bu Cong, Ni Yu Rou Li, Nai Sheng Yong Zhong." Trapping meridians forms Fistula, lingering in Rou Cou, Yu Qi Hua Bo, transmitting as fear. Lou states: "Ying Qi Bu Cong, Ni Yu Rou Li, Nai Sheng Yong Zhong" twelve characters were originally misplaced under 'and fright' in old editions. Since Yang Qi lost defense, Cold Qi followed causing stiffness, then Ying Qi rebelled causing carbuncles. Carbuncles untreated, then trapping meridians forms fistulas, lingering in Rou Cou. Although his revision may not know if the ancient text was indeed so, his explanation is quite clear and comprehensive, so I attach it here.
Po Han (Po Sweat). Wu Kun's commentary: "Po is Yin. Yin sweat does not stop." Zhang Jiebīng's commentary: "Sweat comes from Yin fluids, hence called Po." Ma Shi's commentary: "Lung stores Po, externally governs skin, hence outgoing sweat can also be called Po Han." Danbo Jian notes: These explanations are all incorrect. Po and Bai are interchangeable in ancient times. *Book of Rites: Nei Ze*: "White membrane made Po Mo." *Huainanzi: Xiu Wu Xun* states: "Holding one cup of wine, unaware of color. Carrying a stone vessel, then White Han (sweat) flows." *Zhan Guo Ce* Bao Biao's commentary: "Bai Han, sweating not due to heat." (*Chu Ce*) *Yin Yang Bie Lun*: "Po Han Wei Cang." Wang Bing's commentary: "Flowing sweat not stopped."