马云。从容。系古经篇名。见第二节。本篇。详示从容之义。故名篇。吴云。篇内论病情有难知者。帝示
雷公从人之容貌。而求合病情。其长其少其壮。容不类也。高云。圣人治病。循法守度。援物比类。从容中道。
帝以此理示诸雷公。故曰示从容。
及于比类 马云。观前后篇内。俱有比类。系古经篇名。然实以比方相类为义。
水所从行 吴云。水。谓五液也。此皆人之所生。指胆胃以下十四端而言。高云。五脏主藏精者。故
曰水。
治之过失 吴云。言五脏六腑七情五液。皆人所赖以生。治之者。恒有过有失也。张云。凡治过于病。
谓之过。治不
及病。谓之失。不得其中。皆治之过失也。志本。失。作矣。
子别试 吴云。别。谓往时也。张云。别试通者。谓素之所通也。其有未通者。当请问其所不知耳。
志云。别者。谓未通天道也。高云。既诵脉经。当于脉经辨别。而试通之。简按诸注义未稳。盖别试者。谓脉
经上下编之外。别有所通。试论之也。下文子言上下以对何也语。可见耳。
窈冥 熊音。窈。乌绞反。深也。吴云。窈冥者。义理玄妙。非书传之陈言也。
脾虚浮似肺 张云。脾本微软。病而虚浮。则似肺矣。肾本微沉。病而小浮。则似脾矣。肝本微弦。
病而急沉散。则似肾矣。脉有相类。不能辨之。则以此作彼。致于谬误。此皆工之不明。所以时多惑乱也。按
王氏曰。浮而缓云云。此详言五脏脉体。以明本节之义也。所以诊法有从部位察脏气者。有从脉体察脏气者。
得其义。则妙无不在。学人当于此而贯通焉。
从容得之 马云。若明从容篇比类之。则窈冥之妙传矣。吴云。从人之容色。而求病情。斯得之矣。
志云。从容者。天之道也。天道者。阴阳之道也。简按诗都人士笺云。从容。犹休燕也。正义云。休燕。闲暇
之处。中庸云。从容中道。圣人也。家语哀公问云。夫诚。不勉而中。不思而得。从容中道。圣人所以定体也。
广雅云。举动也。考数义。王以安缓释之。乃为允当。
怯然 熊音。怯。去劫反。畏也。
夫从容之谓也 吴云。帝言若是者。宜从其人之容貌。而合之病情也。张云。引经语也。如下文。
志云。此言经脉之当求之于气也。夫从容者。气之谓也。高云。比类者。同类相比。辨别其真。必从容而得之。
故曰。夫从容之谓也。
简按今从高注。
年少则求之于经 张云。年少者。每忽风寒劳倦。所受在经。简按志以年长年少年壮。为长女中女少
女。以为三阴之义。注义迂回。不可从。
夫浮而弦 张云。肾脉宜沉。浮则阴虚。水以生木。弦则气泄。故为肾之不足也。简按仲景云。弦则
为减。即此义也。
水道不行 张云。精所以成形。所以化气。水道不行。则形气消索。故怯然少气也。
一人之气病在一脏也 吴云。一人之气。病在一脏。一脏不再伤。故三脏俱行。不在法也。张云。凡
此皆一人之气。病在肾之一脏耳。即如上文雷公所问头痛者。以水亏火炎也。筋挛者。肾水不能养筋也。骨重
者。肾主骨也。哕噫者。肾脉上贯肝膈。阴气逆也。腹满者。水邪侮土也。时惊者。肾藏志。志失则惊也。不
嗜卧者。阴虚目不瞑也。病本于肾。而言三脏俱行。故非法也。志高义同。
三脏俱行 简按行字。诸家无解。盖谓病之行也。
此何物也 高云。此何故也。简按物训故。未见所据。
子所能治知亦众多 吴云。帝言子所能者。治所知之病。亦众人之所称欤。张云。言子之所能。余亦
知其多。但以此病为伤肺。则失之矣。简按张似是。
譬以鸿飞亦冲于天 吴云。譬之鸿飞。亦常冲天。然有时而下。不常高尔。张云虽所之任意。而终莫
能得其际。亦犹长空浩渺之难测耳。高云。粗工妄治而愈。是千虑一得。譬以鸿飞亦冲于天。简按张注似稍通。
冲。 同。
化之冥冥 马云。化字。恐当是托。世本讹也。吴云。变化于冥冥莫测之境。张同。志云。察造化之冥冥。
何必守经 吴云。何必执守经常哉。
去胃外归阳明也 吴云。去其胃腑。而外归阳明经也。
二火不胜三水 吴云。二火。犹言二阳。谓胃也。三水。犹言三阴。谓脾也。言太阴之气。外归阳明。
阳明不胜太阴。是以脉乱而失其常。常脉浮缓。今失而为浮大虚矣。高同。马张仍王。
由失以狂也 简按孟子。王由足用为善。由。与犹通。王注本此。高为从之义。非是。
经脉傍绝 张云。肺脏损坏。则治节不通。以致经脉有所偏绝。
是失吾过矣 吴云。是失二字为句。
名曰诊轻 吴张据太素。轻。作经。张云。明引形证。比量异同。以合从容之法。故名曰诊经。乃至
道之所在也。马志高从王注。恐非。
马云说：“从容”是古代经书的篇名，见于第二节。本篇详细阐述“从容”的含义，因此以“示从容”命名篇目。
吴云说：篇中论述病情有难以知晓的情况，黄帝指示雷公通过观察人的容貌神态，来探求与病情的契合之处。无论是长者、年少者还是壮年人，其容貌特征并不相同（不能一概而论）。
高云说：圣人治病，遵循法度，援引事物进行类比，从而合乎中庸之道。黄帝以此道理教导雷公，所以称为“示从容”。
及于比类：马云说：纵观前后各篇，都有“比类”，这也是古代经书的篇名。但实际上是以比喻和相类为含义。
水所从行：吴云说：“水”，指的是五液（汗、涕、泪、唾、涎）。这些都是人生存的物质基础，这里指从胆到胃以下的十四种生理功能而言。高云说：五脏主藏精气，所以称之为“水”。
治之过失：吴云说：五脏六腑、七情、五液，都是人赖以生存的基础，治疗时常常会出现过或不及的失误。张云说：凡是治疗超过了病情需要的，叫做“过”；治疗没有达到病情需要的，叫做“失”。不能掌握适中原则，都属于治疗的过失。志本认为，“失”通“佚”（过失）。
子别试：吴云说：“别”，指过去的时候。张云说：“别试通者”，是指素问中已经通晓的内容。那些尚未通晓的，应当请问其中不知道的地方。志云说：“别”，指未通晓天道。高云说：既然背诵了脉经，应当在脉经中进行辨别，并尝试贯通它。简按：各位注家的解释都不够稳妥。大概“别试”的意思是，在脉经上下编之外，另有通晓之处，试着论述它。下文雷公说“子言上下以对何也”这句话，就可以看出这一点。
窈冥：熊音注：“窈”，读作乌绞反，意为深奥。吴云说：“窈冥”，指义理玄妙，不是书本上陈旧的言辞。
脾虚浮似肺：张云说：脾脉本来微软，如果生病出现虚浮，就类似肺脉了。肾脉本来微沉，如果生病出现轻微浮象，就类似脾脉了。肝脉本来微弦，如果生病出现急而沉散，就类似肾脉了。脉象有相似之处，如果不能辨别，就会把此脉当作彼脉，导致谬误。这都是医生不明察所致，所以时常感到困惑混乱。按王氏所说：“浮而缓……”等，这是详细论述五脏脉象的特征，以阐明本节的意思。所以诊法中有从部位察知脏气的，也有从脉体察知脏气的。得其要领，则妙处无处不在。学习者应当在此处融会贯通。
从容得之：马云说：如果能明白从容篇中比类的意义，那么窈冥的奥妙就能传承了。吴云说：顺应人的容色，从而探求病情，就能得到真谛了。志云说：“从容”，是天道的体现。天道，就是阴阳之道。简按：《诗·都人士》笺注说：“从容”，相当于“休燕”（闲暇安逸）。正义说：“休燕”，指闲暇之处。《中庸》说：“从容中道，圣人也。”《孔子家语·哀公问》说：“诚，不勉而中，不思而得，从容中道，这是圣人确立本体所在。”《广雅》说：“从容”，指举动。综合考察这些含义，王冰用“安缓”来解释，最为恰当。
夫从容之谓也：吴云说：黄帝意思是说，像这种情况，应当顺从人的容貌神态，使其与病情相符合。张云说：这是引用经典语句。如下文所述。志云说：这是说经脉之气应当从气机上来探求。“夫从容者”，指的是气。高云说：“比类”，是将同类事物进行比较，辨别其真伪，必须从容不迫地才能得出正确结论。所以说：“这就是所谓的从容。”简按：现在采纳高注的观点。
年少则求之于经：张云说：年少的人，往往忽视风寒劳倦，病邪受在于经脉。简按：志高将年长、年壮、年少对应为长女、中女、少女，认为是三阴之义，这种注解迂回曲折，不可采用。
夫浮而弦：张云说：肾脉宜沉，如果见浮脉，则是阴虚。水生木，见弦脉则是气泄，所以是肾气不足的表现。简按：仲景说：“弦则为减”，就是这个意思。
水道不行：张云说：精用来成形，也用来化气。水道不通行，则形和气都会消损，所以会感到怯弱少气。
一人之气病在一脏也：吴云说：一个人的气，病在某一个脏。一个脏不会再次受伤，所以三脏共同运行，不在常规法则之内。张云说：凡此皆是一个人的气，病在肾这一脏罢了。就像上文雷公所问的头痛，是因为水亏火炎；筋挛，是肾水不能养筋；骨重，是肾主骨；哕噫，是肾脉上贯肝膈，阴气逆乱；腹满，是水邪侮土；时惊，是肾藏志，志失则惊；不嗜卧，是阴虚目不瞑。病本源于肾，却说三脏共同运行，所以不合常规法则。志高的意见与此相同。
三脏俱行：简按：“行”字，各家没有解释。大概是指病的传变运行。
此何物也：高云说：这是什么缘故呢？简按：“物”训为“故”（缘故），未见依据。
子所能治知亦众多：吴云说：黄帝说你能治疗的，也是众人所称道的所知之病吗？张云说：你的能力，我也知道很多。但如果你认为这个病是伤肺，那就错了。简按：张注似乎比较合理。
譬以鸿飞亦冲于天：吴云说：好比鸿雁飞翔，也常冲天而上，但有时也会落下，并不总是高高在上。张云说：虽然去向任意，但最终无法测度其际遇，也如同长空浩渺难以预测一样。高云说：粗工胡乱治疗却痊愈了，这是千虑一得，好比鸿雁飞翔也能冲上天空。简按：张注似乎更通顺。“冲”，同“充”或意指向上。
化之冥冥：马云说：“化”字，恐怕应该是“托”。世本有误。吴云说：在冥冥莫测的境界中变化。张注同。志云说：观察造化的冥冥奥秘。
何必守经：吴云说：何必固执坚守经常之法呢？
二火不胜三水：吴云说：“二火”，犹言“二阳”，指胃。“三水”，犹言“三阴”，指脾。说的是太阴之气，向外归属于阳明。阳明不胜太阴，所以脉象紊乱而失去常态。正常脉象应浮缓，现在失去常态变为浮大虚了。高注相同。马、张仍沿用王注。
由失以狂也：简按：《孟子》中“王由足用为善”，“由”通“犹”。王注据此。高注解释为“从”的意思，不对。
经脉傍绝：张云说：肺脏损坏，则治节不通，导致经脉有所偏废隔绝。
是失吾过矣：吴云说：“是失”二字为一句。
名曰诊轻：吴、张根据《太素》，将“轻”写作“经”。张云说：明确引用形体证候，比较衡量异同，以符合从容之法，所以名叫“诊经”，乃至道的所在。马、志、高沿用王注，恐怕不对。
Ma Yun states: "Congrong" (Composure/Measured Approach) is the title of an ancient classic chapter, appearing in Section 2. This chapter elaborates on the meaning of "Congrong," hence its title "Shi Congrong" (Demonstrating the Measured Approach).
Wu Yun states: The chapter discusses cases where the disease condition is difficult to ascertain. The Emperor instructs Lei Gong to observe the patient's demeanor and appearance to seek concordance with the disease state. Whether the patient is elderly, young, or in their prime, their physical manifestations are not uniform.
Gao Yun states: When sages treat diseases, they follow laws and standards, draw analogies from objects, and adhere to the Mean. The Emperor demonstrated this principle to Lei Gong; therefore, it is called "Shi Congrong."
Regarding Bilie (Analogy by Similarity): Ma Yun states: Throughout previous and subsequent chapters, "Bilie" appears as a chapter title of ancient classics. However, its actual meaning lies in analogy and similarity.
Water's Pathway: Wu Yun states: "Water" refers to the Five Fluids (sweat, nasal mucus, tears, saliva, and drool). These are essential for human life, referring here to fourteen aspects ranging from the Gallbladder to the Stomach. Gao Yun states: The Zang organs store essence; thus, they are referred to as "Water."
Errors in Treatment: Wu Yun states: The Six Fu organs, Seven Emotions, and Five Fluids are all relied upon for life. In treatment, there are often errors of excess or deficiency. Zhang Yun states: Treatment that exceeds the needs of the disease is called "Guo" (Excess); treatment that falls short is called "Shi" (Deficiency/Miss). Failing to achieve balance constitutes an error in treatment. Zhiben suggests "Shi" is interchangeable with "Yi" (error).
Test Separately: Wu Yun states: "Bie" refers to the past. Zhang Yun states: "Testing what is already understood" refers to knowledge already mastered in the *Suwen*. For what is not yet understood, one should ask about the unknown. Zhi Yun states: "Bie" refers to not yet understanding the Heavenly Dao. Gao Yun states: Having recited the Pulse Classic, one should distinguish within it and attempt to comprehend it. Jian An notes: None of these annotations are entirely satisfactory. Likely, "Bie Shi" means there is additional understanding beyond the upper and lower sections of the Pulse Classic, which one should attempt to discuss. This is evident from Lei Gong's later question regarding the upper and lower sections.
Yaoming (Profound and Obscure): Xiong Yin notes: "Ya" is pronounced 'wu jiao fan,' meaning deep/profound. Wu Yun states: "Yaoming" refers to profound and subtle principles, not merely stale words from books.
Spleen Deficiency Floating Resembles Lung: Zhang Yun states: The Spleen pulse is naturally soft. If diseased and deficient-floating, it resembles the Lung pulse. The Kidney pulse is naturally slightly deep; if diseased and slightly floating, it resembles the Spleen pulse. The Liver pulse is naturally slightly wiry; if diseased and urgent/deep/scattered, it resembles the Kidney pulse. Pulses can be similar; failure to distinguish them leads to mistaking one for another, causing errors. This stems from the physician's lack of clarity, leading to confusion. Wang Bing's commentary details pulse characteristics like "floating and slow" to explain the nature of the Five Zang pulses, clarifying this section. Diagnostic methods include observing organ qi via location or pulse morphology. Mastering these allows for comprehensive understanding. Students should integrate these concepts here.
Acquiring Congrong: Ma Yun states: By understanding the analogies in the *Congrong* chapter, the subtleties of *Yaoming* can be transmitted. Wu Yun states: By following the person's demeanor to seek the disease condition, one attains the truth. Zhi Yun states: "Congrong" is the Way of Heaven. The Way of Heaven is the Way of Yin and Yang. Jian An notes: The commentary on *Shi Jing* states "Congrong" is akin to "Xiuyan" (leisurely ease). The *Zhengyi* states "Xiuyan" means leisure. *Zhong Yong* states: "Congrong zhong dao, sheng ren ye" (Acting with composure in accordance with the Mean is the way of the Sage). *Kongzi Jiayu* states: "Sincerity... acts with composure according to the Mean, which establishes the Sage's substance." *Guangya* defines "Congrong" as movement/conduct. Considering these definitions, Wang Bing's interpretation of "an huan" (calm and slow) is most appropriate.
Qieran (Timidly/Fearfully): Xiong Yin notes: "Qie" is pronounced 'qu jie fan,' meaning fear/timid.
The Meaning of Congrong: Wu Yun states: The Emperor says that in such cases, one should follow the person's demeanor to align with the disease condition. Zhang Yun states: This quotes a classic. See below. Zhi Yun states: This refers to seeking Qi in the meridians. "Congrong" refers to Qi. Gao Yun states: "Bilie" involves comparing similar things to discern truth, which must be done with composure. Hence, "This is what is meant by Congrong." Jian An adopts Gao's note.
For the Young, Seek in the Meridians: Zhang Yun states: Young people often neglect wind-cold and fatigue; the pathogen resides in the meridians. Jian An notes: Zhi Gao interprets old, strong, and young as representing Elder, Middle, and Younger Daughters (Three Yin), which is convoluted and should not be followed.
Floating and Wiry: Zhang Yun states: The Kidney pulse should be deep. Floating indicates Yin deficiency. Water generates Wood; wiry indicates Qi leakage. Thus, it signifies Kidney insufficiency. Jian An notes: Zhang Zhongjing states "Wiry implies reduction," which aligns with this meaning.
Water Pathways Do Not Flow: Zhang Yun states: Essence forms the body and transforms into Qi. If water pathways do not flow, form and Qi diminish, resulting in timidity and shortness of breath.
One Person's Qi Disease Lies in One Zang Organ: Wu Yun states: One person's Qi disease affects one Zang organ. A Zang organ is not injured twice; thus, the Three Zang organs function together, outside standard rules. Zhang Yun states: All this concerns one person's Qi, diseased in the single Kidney organ. As asked by Lei Gong earlier: Headache is due to Water deficiency and Fire flaring; tendon cramping is due to Kidney Water failing to nourish tendons; heavy bones are due to Kidney governing bones; hiccup/belching is due to Kidney meridian passing through Liver/Diaphragm with inverted Yin Qi; abdominal fullness is due to Water evil insulting Earth; frequent fright is due to Kidney storing Zhi (Will), and loss of Zhi causes fright; aversion to sleep is due to Yin deficiency preventing eye closure. The root is Kidney, yet speaking of Three Zang organs functioning together is irregular. Zhi Gao agrees.
Three Zang Organs Function Together: Jian An notes: No experts explain "Xing" (function/move). It likely refers to the progression of the disease.
What is this thing?: Gao Yun states: What is the cause? Jian An notes: Interpreting "Wu" as "Gu" (cause) lacks evidence.
Your Capable Treatments Are Numerous: Wu Yun states: The Emperor asks if your capable treatments are merely those praised by the masses. Zhang Yun states: I know your capabilities are many. But if you think this disease injures the Lung, you are mistaken. Jian An notes: Zhang's view seems reasonable.
Like a Wild Goose Flying to the Sky: Wu Yun states: Like a wild goose flying, it may reach the sky, but sometimes descends, not always high. Zhang Yun states: Although its destination is arbitrary, its limits cannot be predicted, just as the vast sky is hard to fathom. Gao Yun states: A crude physician treating recklessly might cure by chance, like a wild goose occasionally reaching the sky (a lucky guess among many thoughts). Jian An notes: Zhang's annotation is more coherent. "Chong" is synonymous with upward movement.
Transformation in the Obscure: Ma Yun states: "Hua" (transform) might be a typo for "Tuo" (entrust/rely on) in some editions. Wu Yun states: Transformation occurs in the obscure and unpredictable realm. Zhang agrees. Zhi Yun states: Observing the mysteries of creation.
Why Must One Adhere to Classics?: Wu Yun states: Why must one rigidly adhere to constant methods?
Leaving the Stomach to Return to Yangming: Wu Yun states: Departing the Stomach Fu organ, it returns externally to the Yangming Meridian.
Two Fires Cannot Overcome Three Waters: Wu Yun states: "Two Fires" refers to "Two Yang," i.e., the Stomach. "Three Waters" refers to "Three Yin," i.e., the Spleen. It describes Taiyin Qi returning externally to Yangming. Yangming cannot overcome Taiyin, causing the pulse to become chaotic and lose its normal rhythm. The normal pulse is floating and slow; now it has lost this, becoming floating, large, and empty. Gao agrees. Ma and Zhang follow Wang Bing.
From Error Comes Madness: Jian An notes: In *Mencius*, "Wang you zu yong wei shan," "You" is interchangeable with "You" (like/as). Wang Bing follows this. Gao's interpretation as "following" is incorrect.
Meridians Severed Laterally: Zhang Yun states: Damage to the Lung organ obstructs regulation, causing meridians to be partially severed.
This Is My Mistake: Wu Yun states: "Shi Shi" (This mistake) forms a sentence.
Named Diagnosis Jing (Classic/Standard): Wu and Zhang, based on *Tai Su*, read "Qing" as "Jing." Zhang Yun states: Clearly citing physical signs, comparing similarities and differences to conform to the method of Congrong, thus named "Zhen Jing" (Diagnosing the Classic), which is the abode of the Great Dao. Ma, Zhi, and Gao follow Wang Bing, which is likely incorrect.