（不论左右手，其脉来寸口中央坚实，径至关者是也）
冲俱督任起胞中，独主先天精血充（冲脉亦起胞中，夹脐而行，直冲于上，为诸脉波要
，故
曰十二经脉之海，又为先天精血之主，故又曰血海，）本病须分寒火逆（冲脉病，一曰寒逆，
阳不足也，一曰火逆，阴不足也，）更传肝肾患无穷（经云∶冲病传肝肾，发为痿厥。）
（不论左右手，脉来关部左右弹者是也）
约持诸脉遍腰环（带脉起少腹侧、季胁下，环身一周，络腰而过，如束带状，所以总约
诸脉，）
肝肾心脾上下安（带之上心脾，带之下肝肾，）湿热滞留中间断，淫淫白物下无端（心脾上郁
，肝肾下虚，停湿为热，留滞中分，必病作而流白物。）
余辑《杂病源流》，凡脉症方药，所以讲明调治之者，似已详备。然刘海蟾云∶医道通
仙道
，则修炼家导引运动之法，所以却病延年者，未始不可助方药所不逮。盖既已却病，自可延
年。在修炼家固以延年为主，而欲求延年，必先却病，在医药家则以却病为主也。故《杂病
源流》中，于每病方论后，有导引运动之法，可以却此病，即附载于末，总期医者、病者
，展览及之，以备采用，庶获万病回春也。但其法有专治一病者，既分载于各病之后，而又
有总法数条，不必每病皆为遵用。而时有必采取者，亦不必一病全用总法。而或有此病则用
何法，彼病又用何法者，既不得赘列于各病之末，而又无处可以混入，故特附于此，如于各
病运功中，见有宜用归元、周天、艮背、行庭，及绦法、通关、涤秽等法者，查明此处所载
诸法，应如何引运，遵而行之，无漏无遗，自可却病，可延年也。
（无论是左手还是右手，脉搏在寸口中央坚实有力，直达关部，这就是冲脉病的脉象。）
冲脉与督脉、任脉均起于胞中，它单独主管先天精血的充盈。（冲脉也起于胞中，夹着脐部上行，直冲向上，是诸脉的要冲，所以被称为十二经脉的海，又是先天精血的主人，因此又被称为血海。）冲脉的本病必须区分寒逆和火逆两种情况。（冲脉的病，一种是寒逆，这是阳气不足；一种是火逆，这是阴气不足。）病情进一步传变会导致肝肾患病无穷无尽。（经书说：冲脉的病传变到肝肾，会引发痿证和厥证。）
（无论是左手还是右手，脉搏在关部左右弹指，这就是带脉病的脉象。）
带脉约束诸脉，环绕腰部一周。（带脉起于少腹侧面、季胁下方，环绕身体一周，联络腰部经过，像束带一样，所以总括约束诸脉。）使心、脾、肝、肾上下得以安宁。（带脉之上关联心脾，带脉之下关联肝肾。）若湿热滞留于中间部位则导致中断失调，淫淫然流出白色分泌物且没有尽头。（心脾之气在上郁结，肝肾之气在下虚弱，湿气停留化为热邪，留滞于中焦分界，必然发病并流出白色分泌物。）
我编纂《杂病源流》，凡是关于脉象、症状、方剂、药物的内容，用来讲明调理治疗的方面，似乎已经详尽完备。然而刘海蟾说：“医道通于仙道”，那么修炼家采用的导引运动方法，是用来祛除疾病、延长寿命的，未尝不能辅助药物所达不到的效果。既然已经祛除了疾病，自然可以延长寿命。对于修炼家来说，固然以延年益寿为主，但想要追求延年益寿，必须先祛除疾病；对于医药家来说，则以祛除疾病为主。所以在《杂病源流》中，在每个病症方论之后，附有导引运动的方法，可以用来治疗此病，就附载在末尾，总的目的是希望医生和患者，翻阅展览时能看到这些内容，以备采用，希望能达到万病回春的效果。但是这些方法中有专门治疗某一疾病的，既然已经分别记载在各个病症之后，又有几条总法，不必每个病症都完全遵照使用。而有时有必须采取的情况，也不必一个病症全部使用总法。或者有的病用这种方法，别的病用那种方法，既然不能在各自病症的末尾赘列，又没有地方可以混入，所以特别附录在这里。如果在各病症的运功中，见到适宜使用归元、周天、艮背、行庭，以及绦法、通关、涤秽等方法的人，查明此处所载的各种方法，应该如何引导运用，遵照执行，无遗漏无缺失，自然可以祛除疾病，延长寿命。
(Whether on the left or right hand, if the pulse at the Cun Kou (Inch Position) is firm and solid in the center, extending directly to the Guan (Carpal) position, this indicates a Chong Mai disorder.)
The Chong Mai (Penetrating Vessel), Du Mai (Governing Vessel), and Ren Mai (Conception Vessel) all originate from the Bao Zhong (Uterus/Essence Center). The Chong Mai alone governs the fullness of congenital essence and blood. (The Chong Mai also originates from the Bao Zhong, runs alongside the umbilicus, and rushes straight upward. It is the crucial point for all vessels, hence called the "Sea of the Twelve Meridians," and the master of congenital essence and blood, thus also known as the "Sea of Blood.") The primary pathology of the Chong Mai must be distinguished between Cold Reversal and Fire Reversal. (Chong Mai diseases include one type of Cold Reversal, caused by deficiency of Yang Qi, and one type of Fire Reversal, caused by deficiency of Yin Qi.) Further transmission leads to endless disorders of the Liver and Kidney. (The classics state: When Chong Mai disease transmits to the Liver and Kidney, it manifests as Wei Jue [Flaccidity and Cold Extremities].)
(Whether on the left or right hand, if the pulse at the Guan position feels like it is flicking or pulsating laterally, this indicates a Dai Mai disorder.)
The Dai Mai (Girdle Vessel) constrains all meridians and encircles the waist. (The Dai Mai originates from the side of the lower abdomen and below the costal margin, circling the body once, connecting through the waist, resembling a belt; thus, it generally constrains all meridians.) It ensures the harmony of the Heart, Spleen, Liver, and Kidneys above and below. (Above the Dai Mai are the Heart and Spleen; below the Dai Mai are the Liver and Kidney.) If Damp-Heat stagnates in the middle section, it causes interruption and dysfunction, leading to the continuous discharge of white turbid matter without end. (Qi stagnation in the Heart and Spleen above, deficiency in the Liver and Kidney below, with dampness transforming into heat and stagnating in the middle jiao, inevitably results in disease and the flow of white secretions.)
I compiled the *Za Bing Yuan Liu* (Source Flow of Miscellaneous Diseases). Regarding pulses, symptoms, formulas, and herbs used to clarify regulation and treatment, they seem to have been detailed comprehensively. However, Liu Haichan said, "The Way of Medicine connects to the Way of Immortality." Therefore, the Daoyin (guiding and pulling) and exercise methods employed by cultivators to dispel illness and prolong life can certainly assist what herbal medicine cannot reach. Since illness is dispelled, longevity can naturally be achieved. For cultivators, the primary goal is indeed longevity, but to seek longevity, one must first dispel illness; for medical practitioners, the primary goal is dispensing illness. Thus, in the *Za Bing Yuan Liu*, after the discussion of formulas for each disease, I attached Daoyin and exercise methods that can treat that specific disease, appending them at the end. The overall aim is for physicians and patients to review these when browsing, so they may be adopted, hopefully achieving recovery from myriad diseases. However, some methods are specifically for treating one disease and have already been recorded separately after their respective diseases. There are also several general methods that need not be strictly followed for every disease. Sometimes certain methods must be adopted, but not necessarily all general methods for a single disease. Or, different methods may be used for different diseases. Since these cannot be redundantly listed at the end of each disease description, nor is there a place to mix them in arbitrarily, I have specially appended them here. If, while reviewing the exercises for various diseases, one finds it appropriate to use methods such as Gui Yuan (Returning to Origin), Zhou Tian (Microcosmic Orbit), Gen Bei (Gen Back), Xing Ting, Tiao Fa (Silk Reeling Method), Tong Guan (Opening Passages), or Di Hui (Purging Filth), one should check the methods recorded here, determine how to guide and apply them, follow them diligently without omission or error, and thereby naturally dispel illness and prolong life.