1．问曰∶上工治未病，何也？师曰∶夫治未病者，见肝之病，知肝传脾，当先实脾。四季脾王不受邪，即
勿补之。中工不晓相传，见肝之病，不解实脾，惟治肝也。夫肝之病，补用酸，助用焦苦，益用甘味之药调之。
（酸入肝，焦苦入心，甘入脾。脾能伤肾，肾气微弱，则水不行；水不行，则心火气盛则伤肺；肺被伤，则金气
不行；金气不行，则肝气盛，则肝自愈。此治肝补脾之要妙也。）肝虚则用此法，实则不在用之。经曰∶虚虚实
实，补不足，损有余。是其义也。余脏准此。
2．夫人秉五常，因风气而生长，风气虽能生万物，亦能害万物。如水能浮舟，亦能复舟。若五脏元贞通畅，
人即安和，客气邪风，中人多死。千般 难，不越三条∶一者，经络受邪，入脏腑为内所因也；二者，四肢九窍，
血脉相传，壅塞不通，为外皮肤所中也；三者，房室金刃，虫兽所伤，以凡详之，病由都尽。若人能养慎，不令
邪风干忤经络，适中经络，未流传腑脏，即医治之。四肢才觉重滞，即导引吐纳，针灸膏摩，勿令九窍闭塞。更
能无犯王法，禽兽灾伤，房室勿令竭之，服食节其冷、热、苦、酸、辛、甘，不遗形体有衰；病则无由入其腠理。
腠者，是三焦通会元贞之处，为血气所注；理者，是皮肤脏腑之文理也。
3．问曰∶病患有气色见于面部，愿闻其说。师曰∶鼻头色青，腹中痛，苦冷者死。一云∶腹中冷苦痛者死。
鼻头色微黑者，有水气；色黄者，胸上有寒；色白者，亡血也。设微赤非时者死。其目正园者，痉，不治。又色
青为痛，色黑为劳，色赤为风，色黄者便难，色鲜明者有留饮。
4．师曰∶病患语声寂然，喜惊呼者，骨节间病；语声喑喑然不彻者，心膈间病；语声啾啾然细而长者，头
中病。（一作痛）
5．师曰∶息摇肩者，心中坚；息引胸中上气者，咳；息张口短气者，肺痿唾沫。
6．师曰∶吸而微数，其病在中焦，实也，当下
之即愈，虚者不治。在上焦者，其吸促；在下焦者，其吸远。此皆难治。呼吸动摇振振者，不治。
7．师曰∶寸口脉动者，因其王时而动，假令肝王色青，四时各随其色。肝色青而反色白，非其时色脉，皆
当病。
8．问曰∶有未至而至，有至而不至，有至而不去，有至而太过，何谓也？师曰∶冬至之后，甲子夜半少阳
起。少阳之时，阳始生，天得温和。
以未得甲子，天因温和，此为未至而至也；以得甲子而天未温和，为至而不至也；以得甲子而天大寒不解，此为
至而不去也；以得甲子而天温如盛夏五六月时，此为至而太过也。
9．师曰∶病患脉浮者在前，其病在表；浮者在后，其病在里。腰痛背强不能行，必短气而极也。
10．师曰∶经云∶厥阳独行何谓也？师曰∶此为有阳无阴，故称厥阳。
11．问曰∶寸脉沉大而滑，沉则为实，滑则为气。实气相搏，血气入脏即死，入腑即愈，此为卒厥。何谓也？
师曰∶唇口青，身冷，为入脏即死；如身和，汗自出，为入腑即愈。
12．问曰∶脉脱入脏即死，入腑即愈，何谓也？师曰∶非为一病，百病皆然。譬如浸淫疮，从口起流向四肢
者，可治；从四肢流来入口者，不可治；病在外者，可治；入里者，即死。
13．问曰∶阳病十八何谓也？师曰∶头痛，项、腰、脊、臂、脚掣痛。阴病十八何谓也？师曰∶咳，
上气，喘，哕，咽，肠鸣胀满，心痛拘急。五脏病各有十八，合为九十病。人又有六微，微有十八病，合为一百
八病。五劳、七伤、六极、妇人三十六病，不在其中。清邪居上，浊邪居下，大邪中表，小邪中里，馨饪之邪，
从口入者，宿食也。五邪中人，各有法度∶风中于前，寒中于暮，湿伤于下，雾伤于上，风令脉浮，寒令脉急，
雾伤皮腠，湿流关节，食伤脾胃，极寒伤经，极热伤络。
14．问曰∶病有急当救里、救表者，何谓也？师曰∶病，医下之，续得下利清谷不止，身体疼痛者，急当救
里；后身体疼痛，清便自调者，急当救表也。
15．夫病痼疾，加以卒病，当先治其卒病，后乃治其痼疾也。
16．师曰∶五脏病各有所得者愈；五脏病各有所恶，各随其所不喜者为病。病者素不应食，而反暴思之，必
发热也。
17．夫诸病在脏欲攻之，当随其所得而攻之，如渴者与猪苓汤。余皆仿此。
1. 问：高明的医生治疗“未病”，这是什么意思？老师说：所谓治疗未病，就是看到肝脏有病，知道肝病会传变给脾脏，应当先使脾脏充实（强健）。如果在四季中脾土当令旺盛时，不受邪气侵袭，就不必补脾。中等水平的医生不懂这种传变规律，看到肝病，不懂得先实脾，只单纯治疗肝脏。对于肝病，补法用酸味药，辅助用焦苦味药，益助用甘味药来调和。（酸味入肝，焦苦味入心，甘味入脾。脾能制约肾，肾气微弱，则水液不泛滥；水液不泛滥，则心火气盛而伤肺；肺被伤，则金气不行；金气不行，则肝气偏盛，这样肝反而自愈。这是治疗肝病通过补脾的关键奥妙。）肝虚证适用此法，肝实证不适用。医经说：“勿使虚者更虚，实者更实”，要补其不足，损其有余。就是这个道理。其他脏腑也依此类推。
2. 人秉承五行五常之气，依靠风气而生长。风气虽然能生养万物，也能伤害万物。就像水能浮起船，也能翻覆船一样。如果五脏元气贞正通畅，人就平安和谐；若客气邪风侵入人体，人就会死亡。各种疾病的变化，不离三条途径：一是经络受邪，内传入脏腑，属于内部的原因；二是四肢九窍，血脉相传，壅塞不通，属于外部皮肤受到的侵害；三是房室劳倦、金刃创伤、虫兽咬伤等。详细分析起来，疾病的成因都在这里了。如果人能调养谨慎，不让邪风侵犯经络，即使邪气刚中于经络，尚未流传到脏腑，就及时医治。四肢刚觉得沉重滞涩，就用导引、吐纳、针灸、膏摩等方法治疗，不要让九窍闭塞。更能不触犯王法，避免禽兽灾祸，房事不过度竭精，饮食节制冷、热、苦、酸、辛、甘五味，不使形体衰弱；这样病邪就无法侵入腠理。腠，是三焦通会元气的地方，是血气灌注之处；理，是皮肤和脏腑的纹理。
3. 问：病人面部气色显现出来，想听听其中的道理。老师说：鼻头颜色发青，腹中痛，怕冷的，预后不良（死证）。另一说法是：腹中寒冷且疼痛剧烈的，预后不良。鼻头颜色微黑的，有水气；颜色黄的，胸上有寒饮；颜色白的，是失血所致。如果微红且不在夏季出现的，预后不良。眼睛直视不能转睛的，是痉病，难治。另外，面色青主痛，色黑主劳损，色赤主风邪，色黄主大便困难，色鲜明有光泽的，体内有留饮。
4. 老师说：病人说话声音寂静，却喜欢突然惊叫的，是骨节间有病；说话声音低沉而不通畅的，是心膈间有病；说话声音细小而长的，是头部有病。（一说为头痛）
5. 老师说：呼吸时耸肩的，是心中痞坚；呼吸时牵引胸中上气的，是咳嗽；呼吸张口短气的，是肺痿并唾沫。
6. 老师说：吸气轻微急促的，病在中焦，属实证，用下法即可痊愈，属虚证的难治。在上焦的，吸气短促；在下焦的，吸气深长遥远。这些都属于难治之症。呼吸时身体动摇振颤的，预后不良（不治）。
7. 老师说：寸口脉动，是因为随着当令季节的旺时而变动。假如肝旺时面色应青，四季面色各随其时。如果肝旺时面色本应青却反见白色，非其时见其色脉，都应当生病。
8. 问：有未到时令而至的，有时令到了而未至的，有时令到了而未去的，有时令到了而太过分的，这是什么意思？老师说：冬至之后，甲子日的夜半，少阳之气始生。少阳之时，阳气开始生发，天气变得温和。如果没有到甲子日，天气已经温和，这叫“未至而至”；如果到了甲子日，天气还未温和，这叫“至而不至”；如果到了甲子日，天气依然大寒不解，这叫“至而不去”；如果到了甲子日，天气温暖如同盛夏五六月时，这叫“至而太过”。
9. 老师说：病人脉浮，在前部（寸部），病在表；浮脉在后部（尺部），病在里。腰痛背强不能行走，必定伴有短气和极度疲乏。
10. 老师说：医经说：“厥阳独行”是什么意思？老师说：这是只有阳没有阴，所以称为厥阳。
11. 问：寸脉沉大而滑，沉代表实，滑代表气。实与气相互搏结，血气入脏即死，入腑即愈，这叫做卒厥。这是什么意思？老师说：嘴唇口唇青紫，身体冰冷，是入脏即死；如果身体温和，汗自出，是入腑即愈。
12. 问：脉脱入脏即死，入腑即愈，这是什么意思？老师说：这不是单一病症，百病都是如此。譬如浸淫疮，从口部起流向四肢的，可治；从四肢流回入口部的，不可治；病在外表的，可治；病入内部的，即死。
13. 问：阳病十八种是什么？老师说：头痛，项、腰、脊、臂、脚掣痛。阴病十八种是什么？老师说：咳，上气，喘，哕，咽部不适，肠鸣胀满，心痛拘急。五脏病各有十八种，合为九十种病。人又有六微，微病有十八种，合为一百零八种病。五劳、七伤、六极、妇人三十六病，不在此列。清邪居上，浊邪居下，大邪中表，小邪中里，饮食之邪，从口入者，是宿食。五种邪气中人，各有规律：风邪中于前（上午），寒邪中于暮（傍晚），湿邪伤于下，雾邪伤于上，风令脉浮，寒令脉急，雾伤皮腠，湿流关节，食伤脾胃，极寒伤经，极热伤络。
14. 问：病情有紧急应当救里、救表的，是什么意思？老师说：患病后，医生误用下法，导致下利清谷不止，身体疼痛的，紧急应当救里；后来身体疼痛，大小便正常调顺的，紧急应当救表。
15. 患有久病痼疾，又加上突发急性病，应当先治疗其急性病，然后再治疗其久病。
16. 老师说：五脏的病，各自有所适宜的就痊愈；五脏的病，各自有所厌恶的，凡是它们所不喜欢的就会致病。病人平时不应吃的食物，却突然强烈想吃，必定会发热。
17. 凡病在脏欲攻伐之，应当顺着病邪所结聚的地方而攻伐它，例如口渴的病人给予猪苓汤。其余的都仿照这个原则。
1. Question: What is meant by "superior physicians treat disease before it arises"? The Master said: Treating disease before it arises means that upon observing liver disease, one knows the liver may transmit to the spleen, and thus should first strengthen the spleen. If the spleen is prosperous in its season and not susceptible to pathogenic factors, supplementation is unnecessary. Average physicians do not understand this transmission; upon seeing liver disease, they fail to strengthen the spleen and only treat the liver. In treating liver disease, sour flavors are used for tonification, scorched bitter flavors for assistance, and sweet flavors for harmonization. (Sour enters the Liver, scorched bitter enters the Heart, sweet enters the Spleen. The Spleen can restrain the Kidney; if Kidney Qi is weak, water does not flood; if water does not flood, Heart Fire becomes excessive and injures the Lung; if the Lung is injured, Metal Qi fails to circulate; if Metal Qi fails to circulate, Liver Qi becomes excessive, thereby healing the Liver. This is the subtle essence of treating the Liver by supplementing the Spleen.) This method applies to Liver deficiency, not Liver excess. The Classics state: "Do not make deficient patients more deficient or excess patients more excess"; tonify insufficiency, reduce excess. This is the principle. The same applies to other Zang organs.
2. Humans inherit the Five Constants and grow through Wind and Qi. Although Wind and Qi can generate all things, they can also harm them. Like water that can float a boat but also capsize it. If the primal integrity of the Five Zang organs is smooth and unobstructed, the person remains peaceful and harmonious; if external pathogenic wind invades, death ensues. The myriad difficulties of disease do not exceed three categories: First, pathogens enter the meridians and then the Zang-Fu organs, constituting an internal cause; second, pathogens affect the four limbs and nine orifices, spreading through blood vessels causing obstruction, constituting an external skin invasion; third, injuries from sexual indiscretion, metal blades, or insects and beasts. Detailed analysis shows these cover all disease origins. If one cultivates caution, preventing pathogenic wind from invading the meridians, and treats promptly when pathogens just enter the meridians without reaching the Zang-Fu, recovery is possible. When limbs feel heavy and stagnant, employ Dao Yin (qigong exercises), Tu Na (breathing regulation), acupuncture, moxibustion, and topical massage to prevent orifice blockage. Furthermore, avoid legal troubles, animal disasters, and sexual exhaustion; regulate dietary intake of cold, hot, bitter, sour, pungent, and sweet flavors so as not to weaken the body. Thus, pathogens cannot enter the Cou Li (skin pores and interstices). Cou refers to the junction where San Jiao connects with primal integrity, where blood and Qi flow; Li refers to the texture of skin and Zang-Fu organs.
3. Question: Patients show facial complexion changes; I wish to hear the explanation. The Master said: A bluish nose indicates abdominal pain; if accompanied by aversion to cold, it is a fatal sign. Another version states: severe cold and pain in the abdomen is fatal. A slightly black nose indicates fluid retention; a yellow nose indicates cold in the chest; a white nose indicates blood loss. A slight redness appearing out of season is fatal. Fixed staring eyes indicate Jing (spasm) disease, which is difficult to treat. Additionally, blue complexion indicates pain, black indicates labor/overwork, red indicates wind, yellow indicates difficulty defecating, and bright/shiny complexion indicates retained fluid.
4. The Master said: A patient who is usually silent but suddenly cries out in fear has disease in the joints. A patient whose voice is hoarse and muffled has disease in the Heart and Diaphragm. A patient whose voice is quiet, thin, and long has disease in the head.
5. The Master said: Breathing with shoulder shrugging indicates firmness in the Heart region. Breathing with upward Qi movement in the chest indicates cough. Breathing with open mouth and shortness of breath indicates Fei Wei (lung atrophy) with salivation.
6. The Master said: Slight rapidity in inhalation indicates disease in the Middle Jiao, which is excess; purgation leads to cure. Deficiency cases are difficult. In the Upper Jiao, inhalation is hurried; in the Lower Jiao, inhalation is deep and distant. These are all difficult to treat. Trembling during respiration is untreatable.
7. The Master said: Cun Kou pulse movements vary with the prosperous season. For instance, when the Liver is prosperous, the complexion should be green, following the seasons. If the Liver is prosperous but the complexion is white, indicating mismatched season, color, and pulse, disease will occur.
8. Question: There are times when conditions arrive before their season, when they do not arrive despite the season, when they persist beyond the season, and when they are excessive. What does this mean? The Master said: After Winter Solstice, on the night of the Jia-Zi day, Shao Yang (Lesser Yang) begins. During Shao Yang time, Yang begins to generate, and the weather becomes warm. If the weather is warm before the Jia-Zi day, it is "arriving before its time." If the weather is not warm after the Jia-Zi day, it is "arriving late." If the weather remains severely cold after the Jia-Zi day, it is "persisting beyond its time." If the weather is as warm as mid-summer after the Jia-Zi day, it is "excessive arrival."
9. The Master said: A floating pulse at the front (Cun position) indicates exterior disease; a floating pulse at the back (Chi position) indicates interior disease. Lower back pain, stiffness, inability to walk, accompanied by shortness of breath and extreme fatigue, indicates severe condition.
10. The Master said: The Classics ask, "What is Jue Yang acting alone?" The Master answered: This refers to having Yang without Yin, hence called Jue Yang.
11. Question: The Cun pulse is deep, large, and slippery. Deep indicates excess, slippery indicates Qi. When excess and Qi contend, if Blood and Qi enter the Zang, death results; if they enter the Fu, recovery occurs. This is called sudden collapse (Cu Jue). What does this mean? The Master said: Blue lips and cold body indicate entry into Zang (fatal); a harmonious body with spontaneous sweating indicates entry into Fu (curable).
12. Question: Pulse disappearance leading to entry into Zang (death) or Fu (cure), what does this mean? The Master said: This applies to all diseases, not just one. For example, in impetigo-like sores, if flowing from the mouth to the limbs, it is curable; if flowing from limbs to the mouth, it is incurable. Disease remaining external is curable; entering internally is fatal.
13. Question: What are the Eighteen Yang Diseases? The Master said: Headache, neck, waist, spine, arm, and leg pulling pain. What are the Eighteen Yin Diseases? The Master said: Cough, rebellious Qi, wheezing, hiccups, throat obstruction, borborygmus, distension, and heart pain with spasm. Each of the Five Zang has eighteen diseases, totaling ninety. Humans also have Six Minor conditions, each with eighteen diseases, totaling one hundred eight. The Five Exhaustions, Seven Injuries, Six Extremes, and Thirty-Six Women's Diseases are excluded. Clear pathogens reside above, turbid pathogens below, major pathogens strike the exterior, minor pathogens strike the interior, and dietary pathogens enter via the mouth (retained food). The five pathogens affecting humans follow specific laws: Wind strikes in the morning, Cold in the evening, Dampness injures the lower body, Fog injures the upper body. Wind causes floating pulse, Cold causes rapid/tight pulse, Fog injures skin and interstices, Dampness flows into joints, Food injures Spleen and Stomach, extreme Cold injures meridians, extreme Heat injures collaterals.
14. Question: In urgent cases, when should one rescue the Interior vs. the Exterior? The Master said: If a patient suffers diarrhea with undigested food after incorrect purgation, and still has body pain, urgently rescue the Interior. Later, if body pain persists but bowel movements normalize, urgently rescue the Exterior.
15. When a chronic disease is complicated by an acute disease, treat the acute disease first, then the chronic disease.
16. The Master said: Diseases of the Five Zang heal when suited to their preferences; they worsen when contrary to their dislikes. If a patient suddenly craves food they normally reject, fever will likely ensue.
17. For diseases located in the Zang requiring attack, one must follow the pathogen's accumulation site. For example, provide Zhu Ling Tang for thirst. Apply this principle to others.