窃以济世须医，去疾先药，论江方海，眩目骇心。人皆于此泥小技作当涂，视大经为何
物，
，已有云渊之失。故有者甚而无者生，轻者危而重者毙，夭横盈郊，冤枉举世。每怜孑孑之
幽魂，谁听嗷嗷之夜泣，痛矣如斯，心乎不已，耽嗜数年，裒成此集。总前圣之嘉言，为后
学之法则，虽治伤寒，独专阴例，列古于前，评今于后，区别余三十条，收拾过二万字，不
必泛天风、彻海波，尽在乎耳目矣！优而柔之，使自得之，厌而饫之，使自趋之。深有望于
好生之君子，于戏欲广当世，敬以先神，伏冀鉴辉，庶几绵历。王好古惶恐顿首谨言。
圣贤所言阴证，如岐伯、阿衡、仲景 、叔和，故已备矣；《活人》、许学士、韩祗和、成
无己，又甚详矣。后人尚有采择未精，览读有阙，子所以从而次第之。然今之病者，得之有内外
之异，或不与经符，合之有色脉之殊，或不与方契，形候相若，似是而非，众所共疑，莫之
能辨，取其如此者，又从而比类之。非帘视壁听，仿佛未真也，阴阳寒热，如辨黑白矣。使医
者不动声色，蠲去疾 ，免横夭以无辜，皆康宁而得寿。予所愿也。每虑浅识，或有所遗，
敬俟来贤，幸为改正。
壬辰岁夏四月初十日海藏老人古赵王好古序
《内经》云∶人迎一盛病在少阳，二盛病在太阳，三盛病在阳明，四盛以上为格阳。启
玄子
，在手少阳；二盛而躁，在手太阳；三盛而躁，在手阳明。手少阳，三焦脉；手太阳，小肠
脉；手阳明，大肠脉。一盛者，谓人迎之脉，大于寸口一倍也。余盛同法，四倍以上，阳盛
之极，故格拒而食不得入也。《正理论》曰∶格则吐逆。
寸口一盛病在厥阴，二盛病在少阴，三盛病在太阴，四盛以上为关阴。启玄子云∶阴脉
法
二盛而躁，在手少阴；三盛而躁，在手太阴。手厥阴，心包脉也；手少阴，心脉也；手太阴
，肺脉也。盛法同阳。四倍以上，阴盛之极，故关闭而溲不得通也。《正理论》曰∶关则不
得溺。
人迎与寸口俱盛四倍以上，为关格之脉，羸不能极于天地之精气，则死矣。《枢》曰∶
阴阳俱盛，不得相营，故曰关格，非止吐逆、不得溺而已也。
海藏云∶岐伯阴阳二脉，王注为足经，却举《灵枢》手经，何也？答曰∶正经既言五脏
之本
，云仓廪。）乃知手足经俱有，故言足经，而次举《灵枢》手经也。若躁为手经，不躁为
足经。此王注虽举格阳为吐逆，关阴为不得溺，皆引正理为证以比之。大抵格阳关阴，亦岂
止吐逆不得溺而已哉！至于上而不欲食，下而不得便，亦关格之病也，故易老有内伤之阴证
，大意亦出于此。云岐子别有关格一转。
上此一条，举古人言外之意。
我私下认为，救治世人必须依靠医生，去除疾病首先依赖药物。然而谈论方剂如江海般浩瀚，令人眼花缭乱、心惊胆战。人们往往拘泥于微小的技艺而轻视大道，视经典医籍为何物，这已经造成了如同深渊般的过失。因此，轻症变得危重，重症导致死亡，夭折横死之人遍布郊野，冤屈满世。我常常怜悯那些孤零零的幽魂，谁又去听他们夜间的哀泣？痛苦如此深切，心中难以平息，于是沉迷钻研数年，汇编成此集子。汇总前代圣人的美好言论，作为后学者的法则。虽然主要治疗伤寒，但专门专注于阴证病例，将古人的论述列在前面，对今人的观点进行评析，区别出三十余条内容，整理超过两万字。不必泛观天风、彻悟海波，这些知识尽在耳目之间了！从容地引导它，使学者自己领悟；饱食之后回味它，使学者自行趋向深入。对此深怀期望于珍爱生命的君子啊，唉，想要推广于世，恭敬地先敬奉神明，伏请明鉴光辉，或许能绵延长久。王好古惶恐叩首谨言。
圣贤所论述的阴证，如岐伯、阿衡（伊尹）、张仲景、王叔和，已经非常完备了；《活人书》、许学士、韩祗和、成无己，又阐述得非常详细。后人仍有选取不够精当、阅读有所缺失的地方，所以我从而加以编排整理。然而现在的病人，致病原因有内伤外感的不同，有的不符合经络理论，结合色脉诊察又有差异，有的与方剂不对应，症状表现相似，似是而非，众人共同怀疑，无法辨别。选取这类情况，再进一步进行类比分析。这并不是像从帘缝或墙洞偷看那样模糊不清，而是将阴阳寒热分辨得如同黑白一样清楚。使得医生不动声色，除去疾病，避免无辜者横死夭折，都能健康长寿。这是我的愿望。常常担心见识浅薄，或有遗漏，恭敬地等待后来的贤才，希望予以改正。
壬辰年夏历四月初十日，海藏老人赵郡王好古作序。
《内经》说：人迎脉比寸口脉大一倍，病在少阳；大两倍，病在太阳；大三倍，病在阳明；大四倍以上为格阳。启玄子（王冰）注解说：一倍躁动，在手少阳经；两倍躁动，在手太阳经；三倍躁动，在手阳明经。手少阳是三焦的经脉；手太阳是小肠的经脉；手阳明是大肠的经脉。“一盛”，是指人迎脉比寸口脉大一倍。其余类推。大四倍以上，是阳气极盛，所以产生格拒，食物无法进入。《正理论》说：格则呕吐逆反。
寸口脉比人迎脉大一倍，病在厥阴；大两倍，病在少阴；大三倍，病在太阴；大四倍以上为关阴。启玄子说：阴脉法中，二倍躁动，在手少阴经；三倍躁动，在手太阴经。手厥阴是心包的经脉；手少阴是心的经脉；手太阴是肺的经脉。盛的判断方法同阳脉一样。大四倍以上，是阴气极盛，所以产生关闭，小便无法通畅。《正理论》说：关则无法排尿。
人迎脉和寸口脉都盛大到四倍以上，称为关格脉，身体虚弱不能承受天地精气，就会死亡。《灵枢·终始》篇说：阴阳俱盛，不能相互协调，所以叫关格，不仅仅是呕吐逆反、无法排尿而已。
海藏（王好古）说：岐伯论述阴阳二脉，王冰注解说对应足经，却引用《灵枢》中的手经，为什么呢？回答是：正经既然说了五脏的根本（脾胃为仓廪之官），就知道手足经脉都有，所以说足经，接着引用《灵枢》的手经。如果脉象躁动，对应手经；不躁动，对应足经。这个王注虽然举出格阳为呕吐逆反，关阴为无法排尿，都是引用正理作为证据来比拟。大体上格阳关阴，难道仅仅只是呕吐逆反和无法排尿吗？至于上面不想吃东西，下面无法排便，也是关格的病症，所以易老（李东垣）有内伤的阴证，大意也出于此。云岐子另外有关格转变的说法。
以上这一条，列举古人言语之外的深意。
I privately believe that saving the world requires physicians, and removing disease first relies on medicine. However, discussing prescriptions is like discussing rivers and seas, dazzling the eyes and startling the heart. People often cling to minor skills while neglecting the great principles, asking what they consider the great classics to be; this has already resulted in losses as profound as an abyss. Consequently, mild conditions become critical, severe conditions lead to death, premature deaths fill the suburbs, and grievances fill the world. I often pity these solitary dark souls; who listens to their night cries? The pain is so intense that my heart cannot cease. Thus, I indulged in study for several years and compiled this collection. Summarizing the fine words of former sages to serve as rules for later learners, although treating *Shanghan* (Cold Damage), it focuses exclusively on Yin examples. It lists ancient texts before and critiques modern views after, distinguishing over thirty items and compiling more than twenty thousand characters. One need not broadly observe heavenly winds or thoroughly understand sea waves; all is within one's ears and eyes! Guide them gently so they may attain understanding themselves; satiate them with knowledge so they may naturally progress. I harbor deep hopes for gentlemen who cherish life. Alas, wishing to spread this to the contemporary world, I respectfully offer it to the spirits first, humbly requesting your discernment, perhaps allowing it to endure for generations. Wang Haogu bows in fear and respect.
The Yin syndromes spoken of by sages and worthies, such as Qibo, Aheng (Yi Yin), Zhang Zhongjing, and Wang Shuhe, are already well-documented; *Huoren Shu* (Book of Living People), Xu Xueshi, Han Zhihe, and Cheng Wuji have elaborated on them in great detail. Later scholars still had imprecise selections and gaps in reading, which is why I arranged them sequentially. However, patients today acquire diseases through different internal and external causes; some do not conform to the meridians, and when combined with inspection of complexion and pulse diagnosis, there are discrepancies, not matching the prescriptions. The manifestations appear similar yet are fundamentally different, causing common doubt among people, unable to distinguish them. Taking such cases, I further classify them by analogy. This is not like peeping through a curtain or wall, where things are vague and untrue; rather, Yin and Yang, Cold and Heat are distinguished as clearly as black and white. This enables physicians to act without agitation, remove diseases, prevent innocent premature deaths, and ensure health and longevity. This is my wish. I constantly worry that my shallow knowledge may have omissions, so I respectfully await coming talents to correct me.
On the tenth day of the fourth month of summer, in the Renchen year, the Old Man of Haicang, Wang Haogu of Zhaojun, wrote the preface.
The *Neijing* (Inner Canon) states: If the *Renying* (Jiaochong) pulse is one-fold larger than the *Cunkou* (Radial) pulse, the disease is in Shaoyang; two-fold larger, in Taiyang; three-fold larger, in Yangming; four-fold or more larger indicates Ge Yang (Rejection of Yang). Qixuanzi (Wang Bing) noted: One-fold with restlessness corresponds to the Hand Shaoyang meridian; two-fold with restlessness to the Hand Taiyang meridian; three-fold with restlessness to the Hand Yangming meridian. Hand Shaoyang is the Sanjiao meridian; Hand Taiyang is the Small Intestine meridian; Hand Yangming is the Large Intestine meridian. "One-fold" means the *Renying* pulse is twice the size of the *Cunkou* pulse. The method for others is the same. Four-fold or more represents extreme excess of Yang, leading to rejection where food cannot enter. *Zheng Lilun* says: Ge results in vomiting and reflux.
If the *Cunkou* pulse is one-fold larger than the *Renying* pulse, the disease is in Jueyin; two-fold larger, in Shaoyin; three-fold larger, in Taiyin; four-fold or more larger indicates Guan Yin (Closing of Yin). Qixuanzi said: In the method of Yin pulses, two-fold with restlessness corresponds to the Hand Shaoyin meridian; three-fold with restlessness to the Hand Taiyin meridian. Hand Jueyin is the Pericardium meridian; Hand Shaoyin is the Heart meridian; Hand Taiyin is the Lung meridian. The method of measuring "excess" is the same as for Yang. Four-fold or more represents extreme excess of Yin, leading to closure where urine cannot pass. *Zheng Lilun* says: Guan results in inability to urinate.
When both *Renying* and *Cunkou* pulses are four-fold or more larger, it is called Guan Ge (Closing and Rejection) pulse. The body becomes emaciated and cannot sustain the essence and Qi of Heaven and Earth, leading to death. The *Shu* (*Lingshu*) states: When Yin and Yang are both excessive and cannot nourish each other, it is called Guan Ge; it is not limited to vomiting and inability to urinate alone.
Haicang (Wang Haogu) said: Qibo discussed the Yin and Yang two pulses, but Wang Bing's commentary attributed them to the Foot meridians, yet cited the Hand meridians from *Lingshu*. Why? The answer is: Since the canonical texts speak of the root of the Five Zang organs (the Spleen and Stomach as the granaries), we know that both Hand and Foot meridians exist. Thus, it mentions the Foot meridians first, then cites the Hand meridians from *Lingshu*. If the pulse is restless, it corresponds to the Hand meridians; if not restless, to the Foot meridians. Although Wang Bing's commentary uses Ge Yang as vomiting/reflux and Guan Yin as inability to urinate, citing proper principles as evidence for comparison, generally speaking, Ge Yang and Guan Ge are not limited to just vomiting and inability to urinate. As for upper inability to eat and lower inability to defecate, these are also diseases of Guan Ge. Therefore, Yilao (Li Dongyuan) proposed Yin syndromes of internal injury, the general idea of which also stems from this. Yunqizi had another theory regarding the transformation of Guan Ge.
This preceding item illustrates the implicit meaning behind the words of the ancients.