一脏有五邪。今只取虚实微三邪作歌。及立名。又只取二邪而遗其一。今改作诊五邪歌。
春得冬脉只是虚。兼令补肾病自除。若是夏脉缘心实。还应泻子自无虞。〔夏秋冬月皆如是〕（所胜
为微不胜贼。）在前为实后为虚。春中若得四季脉。不治多应病自除。（今添两句云。正邪自病通成五。
四时五脏仿斯图。）
难经曰虚则补其母。实则泻其子。虚当补母。人所共知。千金曰心劳甚者。补脾气以益之。脾旺则
感于心矣。若乃劳则补其子。人所未闻。盖母生我者也。子继我而助我者也。方治其虚。则补其生我者。
与郭氏葬书。本骸得气。遗体受荫同义。方治其劳。则补其助我者。与荀子所谓未有子富而父贫同义。
此补虚与治劳之异也。
伤寒热病同看脉。满手透关洪拍拍。出至风门遇太阳。一日之中见脱厄。过关微有慢腾腾。直至
伏时重候觅。掌内迢迢散慢行。瘥轧HT 疔多不的。大凡当日问途程。迟数洪微更消息。
热病须得脉浮洪。细小徒费用神功。汗后脉静当便差。喘热脉乱。命应终。
此歌未足以括伤寒之纲要也。三百九十七法。一百一十三方。学人以仲景伤寒论为祖。成无己注及
明理论。许叔微百证百问。薛宋二氏钤。则又发明仲景之旨奥。外此则兰台宝鉴。金匮要略。无求
子百问。南阳百问。庞安常、王仲弓、卢昶、韩祗和、孙用和及诸家之书。遍览参考。守之以正条。
用之以活法。方为尽善。此歌其能尽乎。予又病世之医者。往往以活人书自足。不复祖之仲景之论。况南阳失仲景之
旨者有之。不特宋氏所讥。况伤寒为大病。生死在五六日间。可不尽心乎。
一脏有五种邪气。现在只选取虚、实、微三种邪气编写歌诀，并确立名称。又只选取两种邪气而遗漏了一种。现在改为编写诊断五种邪气的歌诀。
春季出现冬季的脉象，仅仅是虚证。兼用补益肾气的方法，肾病自然消除。如果是夏季的脉象，因为心气实证，还应当泻除子脏（肝）之气，自然没有忧患。〔夏、秋、冬三个月的情况都是如此〕（所胜者为微，不胜者为贼。）在前为实证，在后为虚证。春季如果得到四季脾脉，不治疗大多疾病会自愈。（现在增添两句说：正邪自病通成五，四时五脏仿斯图。）
《难经》说：虚则补其母，实则泻其子。虚证应当补母，这是人们所共知的。《千金方》说：心劳损严重的人，补益脾气来增益它。脾气旺盛就能感应于心了。至于劳损则补其子，是人们所未曾听说的。大概母亲是生我的，儿子是继承我并帮助我的。在治疗虚证时，就补益生我的母脏。这与郭璞《葬书》中“本骸得气，遗体受荫”的意义相同。在治疗劳损时，就补益帮助我的子脏。这与荀子所说的“未有子富而父贫”意义相同。这就是补虚与治疗劳损的不同之处。
伤寒与热病看脉象要放在一起观察。满手透关洪大拍击有力。脉气出至风门遇到太阳经，一日之中见到脱去厄运之象。过关处脉象稍微缓慢腾腾，直到伏时再仔细寻找重按。掌内脉象迢迢散漫慢行，瘥轧HT 疔多不准确。大凡当日询问病情进程，迟数洪微更要斟酌消息。
热病必须得到浮洪的脉象，细小脉徒然浪费医生的功夫。发汗后脉象平静应当痊愈，气喘发热脉象紊乱，生命应当终结。
这首诗歌不足以概括伤寒的纲要。三百九十七种法则，一百一十三首方剂，学人应以张仲景的《伤寒论》为根本。成无己的注解及《明理论》，许叔微的《百证百问》，薛、宋二氏的《钤》，则是阐发明晰张仲景的宗旨奥妙。除此之外还有《兰台宝鉴》、《金匮要略》、《无求子百问》、《南阳百问》，庞安常、王仲弓、卢昶、韩祗和、孙用和以及诸家的书籍，遍览参考。坚守正条，运用活法，才是尽善尽美。这首诗歌怎么能穷尽呢？我又担忧世间的医生，往往以《活人书》为满足，不再以张仲景的论述为根本。何况失掉张仲景宗旨的南阳派也有，不只是被宋氏所讥讽。况且伤寒是大病，生死在五六天之间，怎能不尽心呢？
One Zang organ has five types of pathogenic factors. Currently, only the deficiency (Xu), excess (Shi), and mild (Wei) three pathogenic factors are selected to compose the rhyme, and names are established. Furthermore, only two pathogenic factors are selected while one is omitted. Now, it is revised into a rhyme for diagnosing the five pathogenic factors.
In spring, obtaining the winter pulse indicates merely deficiency. By simultaneously supplementing the Kidney Qi, the Kidney disease will naturally be eliminated. If it is the summer pulse due to Heart excess, one should still drain the Zi (Son) organ (Liver), and there will be no worry. [The situation in summer, autumn, and winter months is all like this] (The factor that I overcome is Wei; the factor that overcomes me is Zei.) Those appearing earlier are excess, those appearing later are deficiency. In spring, if the Spleen pulse of the four seasons is obtained, without treatment, the disease often resolves itself. (Now adding two lines: Zheng and Xie from self-disease collectively form five; imitate this diagram for the four seasons and five Zang organs.)
The *Nan Jing* states: "For deficiency, tonify its Mother; for excess, drain its Son." Tonifying the Mother for deficiency is known to everyone. The *Qian Jin Fang* states: For severe Heart exhaustion, tonify the Spleen Qi to benefit it. When the Spleen is prosperous, it can influence the Heart. However, tonifying the Son for exhaustion is unheard of among people. Generally, the Mother generates me, and the Son succeeds me and assists me. When treating deficiency, one tonifies the one who generates me (Mother). This is consistent with the meaning in Guo Pu's *Zang Shu*: "When the original bones receive Qi, the remains receive the blessing." When treating exhaustion, one tonifies the one who assists me (Son). This is consistent with what Xunzi said: "There has never been a case where the son is rich and the father is poor." This is the difference between tonifying deficiency and treating exhaustion.
For Shanghan (Cold Damage) and Re Bing (Heat Disease), observe the pulse together. The pulse fills the hand, penetrating the Guan position, large and beating forcefully. The pulse qi reaches Fengmen and encounters the Taiyang channel; within one day, signs of escaping disaster appear. At the Guan position, the pulse is slightly slow and sluggish; until the Fu time, carefully seek it with heavy pressure. Inside the palm, the pulse is distant, scattered, and slow; Cha Ya HT Ding is mostly inaccurate. Generally, inquire about the disease progression on the same day; consider the Chi (Slow), Shuo (Rapid), Hong (Large), and Wei (Fine) pulses more carefully.
Re Bing must present a floating and large pulse; a fine pulse vainly wastes the physician's effort. After sweating, if the pulse becomes calm, recovery should occur; panting, heat, and chaotic pulse indicate death.
This rhyme is insufficient to encompass the essentials of Shanghan. There are 397 methods and 113 formulas. Students should take Zhang Zhongjing's *Shanghan Lun* as their ancestor. Cheng Wuji's annotations and *Ming Li Lun*, Xu Shuwei's *Bai Zheng Bai Wen*, and the *Qian* by the Xue and Song families further elucidate the profound principles of Zhang Zhongjing. Besides these, there are *Lan Tai Bao Jian*, *Jin Gui Yao Lue*, *Wu Qiu Zi Bai Wen*, *Nanyang Bai Wen*, and works by Pang Anchang, Wang Zhonggong, Lu Chang, Han Zhihe, Sun Yonghe, and other schools. Read them extensively and reference them. Adhere to the correct principles and apply flexible methods to achieve perfection. How can this rhyme exhaust all? I am also concerned that physicians of the world often consider themselves sufficient with the *Huo Ren Shu* and no longer take Zhang Zhongjing's treatises as their root. Moreover, those in the Nanyang school who have lost Zhang Zhongjing's principles exist, not just being criticized by Song Shi. Since Shanghan is a major disease, life and death depend on five or six days, how can one not exert utmost effort?