逆走上也。此皆足太阳与少阴之津气为病。太阳之气。生于膀胱。少阳之气。发于肾脏。肾与
膀胱。雌雄相合。皆为水脏而为生气之原。膀胱之津水。随太阳之气。营运于肤表。以濡空窍。应
六气之旋转。肾脏之精气。贯通于五脏。应五运之神机。此皆不在六经阴阳逆顺之论。故帝辟左右而
问曰。愿闻口传。王芳侯曰。此篇论先后天之阴阳为病。
黄帝曰。余闻先师有所心藏。弗着于方。余愿闻而藏之。则而行之。上以治民。下以治身。使百
姓无病。上下和亲。德泽下流。子孙无忧。传于后世。无有终时。可得闻乎。岐伯曰。远乎哉问也。夫治
民与自治。治彼与治此。治大与治小。治国与治家。未有逆而能治之也。夫惟顺而已矣。顺者。非独阴
阳脉论气之逆顺也。百姓民众。皆欲顺其志也。黄帝曰。顺之奈何。岐伯曰。入国问俗。入家问讳。
上堂问礼。临病患问所便。
吴懋先曰。师传者。先知觉后知。先觉觉后觉。即夫子所谓明德新民之意。上以治国。下以治民。
治大治小治国治家。乃修身齐家治国平天下之道。顺、和也。气之逆顺者。阴阳寒暑之往来也。入国
问俗。入家问讳。上堂问礼。临病患问所便。即治国齐家治民之要。志者。心之所之也。骄恣纵欲。
恶死乐生。意之所发也。所谓欲治其身者。必先正心诚意。此上医医国之道也。
黄帝曰。便病患奈何。岐伯曰。夫中热消瘅则便寒。寒中之属则便热。胃中热则消谷。令人悬心
善饥。脐以上皮热。肠中热则出黄如糜。脐以下皮寒。胃中寒则腹胀。肠中寒则肠鸣飧泄。胃中寒。
肠中热。则胀而且泄。胃中热。肠中寒。则疾饥。小腹痛胀。
吴懋先曰。便者。所以更人之逆也。热者更之寒。寒者更之热也。热中寒中者。寒热之气。皆
由中而发。内而外也。脐以上皮热者。肠中热。脐以下皮寒者。胃中寒。寒热外内之相应也。
黄帝曰。胃欲寒饮。肠欲热饮。两者相逆。便之奈何。且夫王公大人。血食之君。骄恣纵欲轻
人。而无能禁之。禁之则逆其志。顺之则加其病。便之奈何。治之何先。岐伯曰。人之情。莫不恶
死而乐生。告之以其败。语之以其善。导之以其所便。开之以其所苦。虽有无道之人。恶有不听者乎。
吴懋先曰。寒热者。阴阳之气也。言上医者。具阿衡之材。能调燮其阴阳。尤能格君心之非也。
黄帝曰。治之奈何。岐伯曰。春夏先治其标。后治其本。秋冬先治其本。后治其标。
姚士因曰。本标者。内为本而外为标也。春夏之气。发越于外。故当先治其标。后治其本。秋
冬之气。收藏于内。故当先治其本。后治其标。知本末之先后。气可令调。为万民式。天之道毕矣。
黄帝曰。便其相逆者奈何。岐伯曰。便此者。饮食衣服。亦欲适寒温。寒无 怆。暑无出汗。饮
食者。热无灼灼。寒无沧沧。寒温中适。故气将持。乃不致邪僻也。（适叶的）
姚士因曰。此言饮食衣服。乃日用平常之事。所当适其和平。则阴阳之气。可以持平。不致邪
僻之所生也。便其相逆者。谓胃欲寒饮。肠欲热饮。两者相逆。便之奈何。夫胃中热。肠中寒。则胃
欲寒饮。肠欲热饮矣。如胃中寒。肠中热。则胃欲热饮。肠欲寒饮矣。此寒热之在内也。故饮食者。
热无灼灼。寒无沧沧。则在内之寒热可调
矣。四时之气。寒暑之在外也。时值凉寒。无使其 怆。时值暑热。无使其汗出。则在外之阴阳可
调矣。吴氏曰。通篇大义。在调和外内之阴阳。非阴阳脉论。乃论气之逆顺也。故曰寒温中适。故气
将持。乃不致邪僻也。谓天有寒暑。人有阴阳。我之阴阳既和。可以御天之寒暑。
黄帝曰。本脏以身形支节 肉候五脏六腑之小大焉。今夫王公大人。临朝即位之君而问焉。谁
可扪循之而后答乎。岐伯曰。身形支节者。脏腑之盖也。非面部之阅也。黄帝曰。五脏之气。阅于面
者。余已知之矣。以支节知而阅之奈何。岐伯曰。五脏六腑者。肺为之盖。巨肩陷咽。候见其外。
黄帝曰善。岐伯曰。五脏六腑。心为之主。缺盆为之道。 骨有余。以候 。黄帝曰善。岐伯曰。
肝者主为将。使之候外。欲知坚固。视目小大。黄帝曰善。岐伯曰。脾者主为卫使之迎粮。视唇舌
好恶以知吉凶。黄帝曰善。岐伯曰。肾者主为外。使之远听。视耳好恶。以知其性。
黄帝曰善。愿闻六腑之候。岐伯曰。六腑者。胃为之海。广骸大颈张胸。五谷乃容。鼻隧以长。
以候大肠。唇浓人中长。以候小肠。目下果大。其胆乃横。鼻孔在外。膀胱漏泄。鼻柱中央起。三焦
乃约。此所以候六腑者也。上下三等。脏安且良矣。（ 音括 音歇 音干）
此言望而知之者。斯可谓国士也。夫人生于地。悬命于天。天地合气。命之曰人。在天主气。
在地成形。此天之生命。所以立形定气。而视寿夭者。必明乎此。是以五脏之气见于色。脏腑之体
应乎形。既能阅于面而知五脏之气。又当阅其形以知脏腑之形。知气知形。斯可谓望知之神。
。胸骨也。肝乃将军之官。故主为将。脾乃转运之官。故主为卫。肾开窍于耳。故主为外。言其听
之远也。坚固者。五脏之有坚脆也。吉凶者。脏安则吉。
脏病则凶也。性者。五脏有端正偏倾之性也。鼻乃肺之窍。大肠者。肺之腑。故鼻以候大肠。口乃脾
之窍。小肠受盛脾胃之浊。而上属于胃。故唇与人中。以候小肠。目乃肝之窍。故目下以候胆。膀胱
者。津液之府。气化则出。鼻孔在外。谓鼻孔之气出在外。则膀胱漏泄。盖上窍通而下窍泄也。
三焦者。决渎之官。水道出焉。气约则止。不约则遗。鼻柱中央起者。谓鼻之吸气。从中央而起。
则三焦乃约。盖上气吸入则下约。上气呼出则下通。上下开阖之相应也。此言脏腑之形。外内相应者。
亦由气之所感也。上下三等。谓天地人三部之相等也。
气机逆乱向上运行。这些病症都是足太阳膀胱经与足少阴肾经的津液和气机发生病变所致。太阳经的气，产生于膀胱；少阳经的气（注：此处原文作少阳，但结合上下文及张志聪注疏，多指少阴或泛指阳气生发之源，依原文直译），发源于肾脏。肾与膀胱，如同雌雄配合，同属水脏，是生气化的本源。膀胱中的津液和水气，随着太阳经之气，在肌肤表面运行，以濡润空窍，顺应六气的旋转变化。肾脏的精气，贯通于五脏，顺应五运的神机变化。这些内容都不在六经阴阳逆顺的论述范围内，所以黄帝屏退左右侍从问道：我希望听到口传心授的道理。王芳侯说：这一篇论述的是先天和后天阴阳失调导致的疾病。
黄帝说：我听说先师心中有所珍藏，但没有记载在医方中，我希望听闻并珍藏它，效法它去施行。对上可以治理百姓，对下可以修养自身，使百姓没有疾病，上下和睦亲近，恩德流布四方，子孙无忧无虑，传承给后世，没有终结的时候。可以告诉我吗？岐伯说：这个问题问得深远啊！治理百姓与自我修养，治理他人与自己，治理大事与小事，治理国家与治理家庭，从来没有违背规律而能治理好的。只有顺应罢了。所谓顺应，不仅仅是阴阳脉论中气的逆顺，百姓民众，都希望顺应他们的心志。黄帝说：如何顺应呢？岐伯说：进入一个国家要询问当地的习俗，进入一个家庭要询问其忌讳，登上厅堂要询问礼节，面对病患要询问其舒适便利之处。
吴懋先说：师传，就是先知觉后知，先觉觉后觉，即孔子所说的“明明德”和“新民”的意思。对上治理国家，对下治理百姓，治理大事、小事、国家、家庭，这是修身、齐家、治国、平天下的道理。“顺”，就是“和”。气的逆顺，是指阴阳寒暑的往来。进入国家询问习俗，进入家庭询问忌讳，登堂询问礼节，面对病患询问其舒适便利之处，这就是治国、齐家、治民的要领。“志”，是心所趋向的地方。骄横放纵欲望，厌恶死亡喜爱生存，是意念的发端。所谓想要治理好自身的人，必须先端正心意、诚意正心，这就是上医治国的道理。
黄帝说：如何顺应病患的需求呢？岐伯说：体内有热邪导致消渴病证的，适宜用寒凉之法；属于寒邪在中焦的，适宜用温热之法。胃中有热，则消化食物过快，使人心中空虚且容易饥饿，肚脐以上的皮肤发热；肠中有热，则排出黄色如粥样的粪便，肚脐以下的皮肤发冷；胃中有寒，则腹部胀满；肠中有寒，则肠鸣且完谷不化。如果胃中有寒而肠中有热，则会既腹胀又腹泻；如果胃中有热而肠中有寒，则会急于进食，小腹部疼痛胀满。
吴懋先说：“便”，是用来纠正人的逆乱之气的。热证用寒凉来纠正，寒证用温热来纠正。热中和寒中，是因为寒热之气都从内部发出，由内而外。肚脐以上皮肤发热，是因为肠中有热；肚脐以下皮肤发冷，是因为胃中有寒。这是寒热内外相应的表现。
黄帝说：胃喜欢寒凉饮食，肠喜欢温热饮食，两者相互矛盾，该如何顺应呢？况且那些王公大人，食肉享乐的君主，骄横放纵欲望，轻视他人，无法禁止他们。禁止就会违背他们的心志，顺应就会加重他们的病情。该如何顺应呢？治疗应该先从哪方面入手？岐伯说：人之常情，没有不厌恶死亡而喜爱生存的。告诉他违背养生之道的败坏后果，告诉他顺应养生之道的益处，引导他使用对他舒适便利的方法，开导他解除他所痛苦的事情。即使是无道之人，哪有不听劝告的呢？
吴懋先说：寒热，是阴阳之气。所谓上医，具备宰相般的才能，能够调和阴阳，尤其能够纠正君主内心的偏差。
黄帝说：如何治疗呢？岐伯说：春夏季节先治疗标症，后治疗本症；秋冬季节先治疗本症，后治疗标症。
姚士因说：本和标，内部是本，外部是标。春夏之气，发散于外部，所以应当先治标，后治本。秋冬之气，收藏于内部，所以应当先治本，后治标。知道了本末的先后顺序，气就可以调和，成为万民的典范，天道的道理就完备了。
黄帝说：如何顺应那些相互矛盾的情况呢？岐伯说：顺应这种情况，在饮食衣服上，也要适应寒温的变化。寒冷时不要让自己感到凄怆寒冷，暑热时不要让自己大汗淋漓。饮食方面，热的不要过烫，冷的不要过凉。寒温适中，所以正气就能保持稳固，从而不会导致邪僻之病。（“适”通“的”，意为恰当）
姚士因说：这里说的饮食衣服，是日常生活中平常的事情，应当使其平和适中，那么阴阳之气就可以持平，不会产生邪僻之病。所谓顺应相互矛盾的情况，是指胃喜欢寒饮，肠喜欢热饮，两者相逆，该如何顺应？如果胃中热、肠中寒，那么胃想喝冷饮，肠想喝热饮。如果胃中寒、肠中热，那么胃想喝热饮，肠想喝冷饮。这是内部的寒热情况。所以饮食方面，热的不要过烫，冷的不要过凉，那么内部的寒热就可以调和。四时的气候，寒暑在外。遇到凉爽寒冷的天气，不要让自己感到凄怆；遇到暑热天气，不要让自己出汗，那么外部的阴阳就可以调和。吴氏说：全篇的大义，在于调和内外之阴阳，不是讲阴阳脉论，而是讲气的逆顺。所以说寒温适中，正气就能保持，从而不致邪僻。意思是天有寒暑，人有阴阳。我的阴阳既然和谐，就可以抵御天的寒暑。
黄帝说：通过观察身体的外形、四肢关节、肌肉来候察五脏六腑的大小强弱。现在那些王公大人，临朝即位的君主来询问此事，谁能通过触摸循按身体部位来回答呢？岐伯说：身形四肢关节，是脏腑的外在覆盖表现，不仅仅依靠面部的色泽观察。黄帝说：五脏之气反映在面部的情况，我已经知道了。如何通过四肢关节来观察并了解脏腑情况呢？岐伯说：五脏六腑中，肺为华盖（像伞一样覆盖其他脏腑）。肩膀宽大、咽喉凹陷，可以从外部观察到肺的状态。黄帝说：好。岐伯说：五脏六腑中，心为君主之官。缺盆（锁骨上窝）是气血运行的道路。锁骨（肩胛骨/胸骨相关骨骼，原文“ 骨”疑为衍文或特定解剖指代，据注疏理解为胸骨或锁骨区域）有余，可以候察心的状态。黄帝说：好。岐伯说：肝主将帅之官，负责对外指挥。想要知道肝的坚固程度，观察眼睛的大小。黄帝说：好。岐伯说：脾主卫护，负责迎接粮草（运化水谷）。观察嘴唇和舌头的色泽好坏，可以知道吉凶。黄帝说：好。岐伯说：肾主司外部，负责远听。观察耳朵的好坏，可以知道肾的性质。
黄帝说：好。我希望听闻六腑的候察方法。岐伯说：六腑中，胃为海。骨架宽阔、颈部粗大、胸部张开，才能容纳五谷。鼻道长，可以候察大肠；嘴唇厚、人中沟长，可以候察小肠；眼下胞大而饱满，胆气乃横盛；鼻孔向外张开，膀胱易漏泄；鼻梁骨中央高耸，三焦约束有力。这就是候察六腑的方法。上下三部分相等协调，脏腑就安宁且良好。
这段文字说明，能通过望诊就知道病情的人，才可以称为国士。人生于地，生命悬于天。天地合气，才形成人。在天主掌气，在地形成形体。这是天的生命赋予，用来确立形体质地和气机。要观察寿命长短，必须明白这个道理。因此五脏之气显现于面色，脏腑形体对应于体态。既然能从面部观察而知五脏之气，还应当观察体态来知晓脏腑的形体。知气知形，这就可以称为望诊之神明。
（注：原文中部分字形缺失或异体，如“ 骨”、“ ”等，根据《灵枢》通行本及张志聪注疏补全理解。）胸骨也。肝乃将军之官，故主为将。脾乃转运之官，故主为卫。肾开窍于耳，故主为外，言其听之远也。坚固者，指五脏有坚脆之分。吉凶者，脏安则吉，脏病则凶。性者，指五脏有端正或偏倾的特性。鼻是肺之窍，大肠是肺之腑，所以用鼻子候察大肠。口是脾之窍，小肠受盛脾胃的浊物，而上属于胃，所以用嘴唇和人中来候察小肠。眼是肝之窍，所以用眼下候察胆。膀胱是津液之府，气化则尿液排出。鼻孔向外，谓鼻孔之气出在外，则膀胱漏泄，因为上窍通而下窍泄。三焦是决渎之官，水道由此而出。气约则止，不约则遗尿。鼻柱中央起，谓鼻之吸气从中央而起，则三焦约束有力，因为上气吸入则下约，上气呼出则下通，上下开阖相应。这里讲的是脏腑形体，内外相应的关系，也是由气感应的结果。上下三等，指天地人三部之相等。
The qi mechanism rebels and moves upward. These pathologies are all caused by disorders of the fluid and qi of the Foot-Taiyang (Bladder) and Foot-Shaoyin (Kidney) meridians. The Qi of Taiyang is generated in the Bladder; the Qi of Shaoyang (Note: Text says Shaoyang, but context implies Kidney/Origin of Qi) originates from the Kidney. The Kidney and Bladder combine like male and female, both being Water organs and the source of generating Qi. The fluids and water of the Bladder, following the Qi of Taiyang, circulate on the skin surface to moisten the orifices, responding to the rotation of the Six Qi. The essence and qi of the Kidney penetrate through the Five Zang organs, responding to the divine mechanisms of the Five Movements. These contents do not fall within the discussion of the reversal and smoothness of Yin and Yang in the Six Meridians. Therefore, the Yellow Emperor dismissed his attendants and asked: I wish to hear the oral transmission. Wang Fanghou stated: This chapter discusses diseases caused by disorders of pre-heaven and post-heaven Yin and Yang.
The Yellow Emperor said: I have heard that my former teachers had knowledge stored in their hearts, which was not recorded in medical formulas. I wish to hear it and preserve it, so that I may follow its principles and practice them. Above, I can govern the people; below, I can cultivate myself, ensuring the people are free from disease, harmony prevails between superiors and inferiors, virtue flows downwards, descendants are worry-free, and it is passed down to future generations without end. May I hear this? Qibo replied: Is your question not profound? To govern the people is like self-governance; to govern others is like governing oneself; to manage great matters is like managing small ones; to govern a state is like governing a family. There has never been a case where one could achieve governance by going against the natural order. Only by complying with it can one succeed. By "complying," we do not merely refer to the reversal and smoothness of Qi in Yin-Yang pulse theory. The common people all desire for their wills to be respected. The Yellow Emperor asked: How should one comply? Qibo replied: When entering a country, inquire about its customs; when entering a home, ask about its taboos; when ascending the hall, ask about its etiquette; when facing a patient, ask about what brings them comfort.
Wu Maoxian stated: "Teacher's Transmission" means that the enlightened enlighten the unenlightened, and those who perceive first help those who perceive later. This aligns with Confucius's concept of "illuminating illustrious virtue" and "renewing the people." Governing above and below, managing great and small matters, states and families, constitutes the Way of cultivating oneself, regulating the family, governing the state, and bringing peace to the world. "Compliance" implies "harmony." The reversal and smoothness of Qi refer to the coming and going of Yin-Yang and cold-heat. Inquiring about customs, taboos, and etiquette, and asking patients about their comfort, are the essentials of governing a state, family, and people. "Zhi" (Will) is where the heart directs itself. Arrogance, indulgence in desires, aversion to death, and love for life are the emanations of intention. As the saying goes, one who wishes to govern oneself must first rectify the mind and sincere the intentions. This is the Way of the Superior Physician governing the state.
The Yellow Emperor asked: How does one accommodate the patient's needs? Qibo replied: For internal heat leading to Xiao-Dao (wasting-thirst), cold methods are suitable. For conditions involving cold in the middle jiao, warm methods are suitable. Heat in the Stomach causes rapid digestion, making one feel empty-hearted and prone to hunger, with heat on the skin above the navel. Heat in the Intestines leads to yellow, porridge-like stools, with coldness on the skin below the navel. Cold in the Stomach causes abdominal distension. Cold in the Intestines causes borborygmus and undigested food in stool. If there is cold in the Stomach and heat in the Intestines, there will be both distension and diarrhea. If there is heat in the Stomach and cold in the Intestines, there will be urgent hunger and pain/distension in the lower abdomen.
Wu Maoxian stated: "Bian" (Accommodate/Comfort) is used to correct the rebellious Qi in humans. Heat is corrected with cold, and cold is corrected with heat. Zhong-Re (Heat in the Middle) and Zhong-Han (Cold in the Middle) arise because cold and heat Qi originate internally and manifest externally. Heat on the skin above the navel indicates heat in the Intestines; coldness on the skin below the navel indicates cold in the Stomach. This reflects the correspondence between internal and external cold and heat.
The Yellow Emperor said: The Stomach prefers cold drinks, while the Intestines prefer warm drinks. These two desires contradict each other. How should one accommodate this? Moreover, kings and nobles, rulers who consume meat and wine, are arrogant, indulge in desires, and despise others. They cannot be strictly prohibited from doing so. Prohibiting them would go against their wills, while accommodating them would worsen their conditions. How should one accommodate them? Where should treatment begin? Qibo replied: Human nature is such that no one dislikes death and loves life. Tell them of the disastrous consequences of violating health principles; speak to them of the benefits of adhering to them; guide them toward what is comfortable and convenient for them; open up avenues to relieve their suffering. Even if they are unruly individuals, how could they fail to listen?
Wu Maoxian stated: Cold and heat are the Qi of Yin and Yang. The term "Superior Physician" refers to someone with the talent of a prime minister, capable of harmonizing Yin and Yang, and especially able to correct the flaws in the ruler's mind.
The Yellow Emperor asked: How should one treat them? Qibo replied: In Spring and Summer, treat the Biao (Branch/Symptom) first, then the Ben (Root/Cause). In Autumn and Winter, treat the Ben first, then the Biao.
Yao Shiyin stated: Ben and Biao refer to the Internal as Ben and the External as Biao. The Qi of Spring and Summer diverges outward, so one should treat the Biao first and the Ben second. The Qi of Autumn and Winter stores inward, so one should treat the Ben first and the Biao second. Knowing the priority of root and branch allows the Qi to be regulated, serving as a model for the people, completing the Way of Heaven.
The Yellow Emperor asked: How does one accommodate these contradictory situations? Qibo replied: To accommodate such situations, diet and clothing must also adapt to cold and warmth. In cold weather, do not let yourself feel chilled; in summer heat, do not let yourself sweat profusely. Regarding diet, hot food should not be scalding, and cold food should not be icy. With moderate cold and warmth, the Zheng Qi (Upright Qi) will remain stable, preventing the onset of pathological deviations. ("Shi" here implies appropriateness.)
Yao Shiyin stated: The mention of diet and clothing refers to ordinary daily matters, which should be kept in a state of peaceful moderation, allowing the Yin and Yang Qi to remain balanced and preventing the generation of pathological deviations. Accommodating contradictions refers to the Stomach desiring cold drinks and the Intestines desiring warm drinks. If the Stomach is hot and the Intestines are cold, the Stomach wants cold drinks and the Intestines want warm drinks. If the Stomach is cold and the Intestines are hot, the Stomach wants warm drinks and the Intestines want cold drinks. This addresses internal cold and heat. Therefore, regarding diet, avoiding extreme heat and cold regulates the internal cold and heat. The Qi of the four seasons, cold and heat externally, requires protection from chilling in cool/cold weather and protection from excessive sweating in hot weather, thereby regulating external Yin and Yang. Wu Shi stated: The main theme of this chapter is the harmonization of internal and external Yin and Yang, not merely discussing Yin-Yang pulse theory, but the reversal and smoothness of Qi. Thus, it states that with moderate cold and warmth, Qi remains stable, preventing pathology. It means that Heaven has cold and heat, and Humans have Yin and Yang. If Human Yin and Yang are harmonized, one can resist Heaven's cold and heat.
The Yellow Emperor said: By observing the body's shape, limbs, joints, and muscles, one can predict the size and strength of the Five Zang and Six Fu organs. Now, if kings and nobles, rulers sitting on the throne, were to ask this, who could answer by palpating and tracing the body parts? Qibo replied: The body shape and limbs/joints are the external coverings of the Zang and Fu organs; diagnosis is not limited to facial inspection. The Yellow Emperor said: I already know how the Qi of the Five Zang manifests on the face. How can one know and inspect through the limbs and joints? Qibo replied: Among the Five Zang and Six Fu organs, the Lung acts as the Canopy (Hua Gai). Broad shoulders and a depressed throat allow observation of the Lung's condition externally. The Yellow Emperor said: Good. Qibo replied: Among the Five Zang and Six Fu organs, the Heart is the Sovereign. The Quepen (Supraclavicular fossa) is the pathway. The integrity of the clavicle/sternum area allows prediction of the Heart's condition. The Yellow Emperor said: Good. Qibo replied: The Liver is the General, responsible for external command. To know its firmness, observe the size of the eyes. The Yellow Emperor said: Good. Qibo replied: The Spleen acts as the Guard, receiving grain. Observing the goodness or badness of the lips and tongue reveals auspiciousness or inauspiciousness. The Yellow Emperor said: Good. Qibo replied: The Kidney governs the exterior and enables distant hearing. Observing the condition of the ears reveals the nature of the Kidney.
The Yellow Emperor said: Good. I wish to hear the signs for the Six Fu organs. Qibo replied: Among the Six Fu organs, the Stomach is the Sea. A broad skeleton, thick neck, and expanded chest allow the containment of five grains. A long nasal passage predicts the Large Intestine; thick lips and a long philtrum predict the Small Intestine; large and full infraorbital areas indicate a robust Gallbladder; nostrils flaring outward indicate bladder leakage; a prominent central nasal bridge indicates the constraint of the Sanjiao (Triple Burner). These are the methods for predicting the Six Fu organs. If the upper, middle, and lower sections are equal and coordinated, the Zang organs will be peaceful and healthy.
This text states that one who can diagnose through observation alone can be called a National Scholar. Humans are born from Earth, and their lives depend on Heaven. Heaven and Earth combine their Qi to create humans. Heaven governs Qi, and Earth forms Form. This is the life bestowed by Heaven, establishing form and fixing Qi. To observe longevity or premature death, one must understand this principle. Therefore, the Qi of the Five Zang appears in the complexion, and the form of the Zang-Fu corresponds to the body shape. Since one can read the Qi of the Five Zang from the face, one must also read the body shape to know the form of the Zang-Fu. Knowing both Qi and Form qualifies one as a master of Observation Diagnosis.
(Note: Some characters in the original text are missing or variant, filled based on standard editions of Ling Shu and Zhang Zhicong's commentary.) The sternum/clavicle area relates to the Heart. The Liver is the Official of the General, hence it governs as the General. The Spleen is the Official of Transport, hence it governs as the Guard. The Kidney opens into the ears, hence it governs the exterior, implying distant hearing. "Firmness" refers to the inherent fragility or solidity of the Zang organs. "Auspiciousness/Inauspiciousness" means health is auspicious, and disease is inauspicious. "Nature" refers to the upright or deviant characteristics of the Zang organs. The nose is the orifice of the Lung, and the Large Intestine is its Fu organ, so the nose predicts the Large Intestine. The mouth is the orifice of the Spleen, and the Small Intestine receives turbid matter from the Spleen and Stomach and connects upward to the Stomach, so the lips and philtrum predict the Small Intestine. The eye is the orifice of the Liver, so the area under the eye predicts the Gallbladder. The Bladder is the mansion of fluids, excreting urine upon Qi transformation. Flaring nostrils indicate air exiting externally, leading to bladder leakage, as the upper orifice connects and the lower orifice drains. The Sanjiao is the Official of Ditches, where waterways exit. Constrained Qi stops flow; unconstrained Qi leads to enuresis. A prominent nasal bridge indicates inhalation starting centrally, constraining the Sanjiao, as inhalation constricts the lower orifice and exhalation opens it, reflecting the coordination of opening and closing between upper and lower. This describes the correspondence between internal and external forms of Zang-Fu organs, driven by Qi interaction. "Upper, middle, and lower equal" refers to the equality of the Heaven, Earth, and Human sectors.