承上编异法方宜之治，复论上古有移精变气之治也。精气者，人身之主宰，病则精气有亏，惟上古祝
由治病，能移精变气，理色脉而通神明。以我之神，合彼之神，两神相合，精气相通，故可祝由而已。
今时之人不能也。精气以神为主，故曰得神者昌，失神者亡。
黄帝问曰∶余闻古之治病，惟其移精变气，可祝由而已。今世治病，毒药治其内；针
石治其外，或愈或不愈，何也？
导引谓之移，振作谓之变。祝由者，祝其病所由来，以告于神也。上古毒药未兴，针石未起，惟其移精
变气，可祝由而已其病。今世治病，祝由无禅，用毒药以治其内，针石以治其外，其病或愈或不愈，其故何也？
岐伯对曰∶往古人居禽兽之间，动作以避寒，阴居以避暑，内无眷慕之累，外无伸官之形。此恬
之世，邪不能深入也。故毒药不能治其内，针石不能治其外，故可移精祝由而已。
往古穴居野处，人居禽兽之间，天寒则动作以避寒，天暑则阴居以避暑。避，犹辟也。内无眷慕之累。
眷慕，眷恋思慕也。外无伸官之形，伸官，伸引五官，以为恭敬也。内外安和，此恬 之世，而外邪不能深
入也。内无病，故毒药不能治其内，外无病，故针石不能治其外。气机微有不和，故可移精变气，祝由以
告于神，而病即已。
当今之世不然，忧患缘其内，苦形伤其外，又失四时之从，逆寒暑之宜，贼风数至，虚邪朝夕，
内至五脏骨髓，外伤空窍肌肤。所以小病必甚，大病必死，故祝由不能已也。
数，音朔，下同。空，上声。当今之世，不但内有眷慕之累，且忧患缘其内，不但外有伸官之形，
且苦形伤其外，又失四时之从，逆寒暑之宜，以致贼风数至于身。虚邪朝夕相乘，内至五脏骨髓，为其精虚于
内也，外伤空窍肌肤，为其三虚于外也。所以小病必甚，大病必死，故祝由不能已也。此今世之所以
不同于往古也。
帝曰∶善。余欲临病患，观死生，决嫌疑，欲知其要，如日月光，可得闻乎？
病患死生，嫌疑未决，若欲决之，必有要道，欲知其要，如日月光，始无遁情，故以为问。
岐伯曰∶色脉者，上帝之所贵也，先师之所传也。上古使僦贷季，理色脉而通神明，合之金木水
火土，四时八风六合，不离其常，变化相移，以观其妙，以知其要，欲知其要，则色脉是矣。色以应
日，脉以应月，常求其要，则其要也。
僦，音就。上帝，上古之帝也。僦货季，上古之师也。死生之要，在于色脉，故色脉者，上帝之所贵
也。其理至微，幸先师之所传也。上古之世，曾使僦贷季，理人身色脉之道，而通日月之神明。以色脉而合
五行之金木水火土，春夏秋冬之四时，四方四隅之八风，上下前后左右之六合，此五行四时八风六合，乃
天人相应之常，故曰不离其常。夫色脉之道，不离其常。而常中有变，变中有化，变化相移，可以观其
神妙，即可以知其要道。欲知其要，则色脉常变是矣。色主气为阳，故色以应日，脉主血为阴，故脉以
应月，以阴阳之常，求其色脉之要，则得其大要也。
夫色之变化，以应四时之脉。此上帝之所贵，以合于神明也。所以远死而近生，生道以长，命曰圣王。
色为阳气，脉为阴血。阴血随阳气以营运，故夫色之变化，以应四时之脉，色脉相应，此
上帝之所贵，以合于天地日月之神明也。上古之世，所以远死而近生，生道以长，命曰圣王，非今时所能及也。
中古之治，病至而治之，汤液十日，以去八风五痹之病，十日不已，治以草苏草
之枝，本末为助，标本已得，邪气乃服。
，音该。汤液五谷精汁，为汤成液也。苏，叶也； ，根也。中古之世，病至而后治之，故汤液
十日，以去八风五痹之病。八风，八方之邪风。五痹，皮肌筋脉骨之痹也。若汤液十日，其病不已，则
治以草苏草 之枝，草苏草 ，毒药之类也。 枝为本，苏枝为末，本末为助者，用以散 而助正也，
标本已得，邪气乃服者，《汤液醪醴论》曰∶“病为本，工为标；标本不得，邪气不服”。今治病得
宜，故标本已得，邪气乃服，此中古之世为然，而今时亦不能也。
暮世之病也，则不然，治不本四时，不知日月，不审逆从，病形已成，乃欲微针治其外，
汤液治其内，粗工凶凶，以为可攻，故病未已，新病复起。
凶，上声。今暮世之治病也，则不然，治不本四时之五行，不知日月之色脉，不审逆从之标本，病
形已成，乃欲微针治其外，汤液治其内。粗工凶凶，以为可攻，或攻以针石，或攻以毒药，本有
之故病未已，妄攻之新病复起，此暮世不得同于中古，而大远于上古也。
帝曰∶愿闻要道。
必愿闻要道，如日月光。
岐伯曰∶治之要极，无失色脉，用之不惑，治之大则。逆从到行，标本不得，亡神
失国，去故就新，乃得真人。
到，作倒。极，尽也，无以加也。治之要极，仍无失色脉。惟用之不惑，即治之大则。若逆从倒行，则
工与病违。故标本不得，神不守形。故亡神失国，必去其逆从倒行之故疾。就色脉神变之日新，乃得同于上
古，而称为真人。所以勉暮世之治，不但同于中古，而必同于上古也。
帝曰∶余闻其要于夫子矣，夫子言不离色脉，此余之所知也。
帝始问欲知其要，如日月光。伯言色脉者上帝之所贵，复问愿
闻要道，又言治之要极，无失色脉，岐伯之言，始终不离色脉，帝举以问，所以探其始终不离之义。
岐伯曰∶治之极于一。
治之大要，研求其极，只有色脉一端，故治之极于一。
帝曰∶何谓一？
求一之名。
岐伯曰∶一者，因得之。
因病患之情意而得之。下文所谓得神者是也。
帝曰∶奈何？
何以得其因？
岐伯曰∶闭户塞牖，系之病者，数问其情，以从其意，得神者昌，失神者亡。
临病患，观死生，视听不妄，言动不苟，一似闭户塞牖，其心专系之病者然。数问其病情，以
从其志意。情意之中，神所居也。有病而得神则生，失神则死，故得神者昌，失神者亡。审察其神，
则得其因，得其因，则得其要矣。
帝曰∶善。
祝由之移精变气，惟在得神，帝故善之。
承接上文关于不同地域适宜不同治疗方法的论述，再次探讨上古时期运用“移精变气”的治疗方法。精气是人身的主宰，生病时精气会有亏损，只有上古时期的祝由疗法，能够转移患者的精神、改变其气血运行，通过观察面色和脉象来通达神明。以医者之神，契合患者之神，两神相合，精气相通，所以可以通过祝由疗法治愈疾病。如今的人则不能做到这一点。精气以神为主导，所以说得到神的滋养就昌盛，失去神的滋养就灭亡。
黄帝问道：我听说古代治病，只要通过移精变气，用祝由疗法就可以了。现在世人治病，用药物在内调理，用针石在外治疗，有的痊愈，有的不愈，这是为什么呢？
“导引”称为移，“振作”称为变。“祝由”是指祝告疾病产生的原因，将其告知神灵。上古时期毒药尚未兴起，针石尚未发明，只有通过移精变气，用祝由疗法才能治愈疾病。现在世人治病，祝由已无功效，使用药物在内治疗，针石在外治疗，疾病有时痊愈有时不愈，其中的缘故是什么呢？
岐伯回答说：远古时候人们生活在禽兽之间，活动时用来避寒，居住在阴凉处用来避暑，内心没有眷恋思慕的牵累，外表没有屈身侍奉权贵的劳形。这是一个恬淡虚无的时代，邪气不能深入体内。所以药物不能治其内，针石不能治其外，因此可以通过移精变气、祝由告神来治愈疾病。
远古时代人们穴居野外，生活在禽兽之间，天气寒冷时就活动身体来避寒，天气炎热时就居住在阴凉处来避暑。“避”通“辟”，意为躲避。内心没有眷恋思慕的牵累。“眷慕”指眷恋思慕。外表没有屈身侍奉权贵（伸张五官以求恭敬）的劳形。内外安和，处于恬淡虚无的时代，外邪就不能深入体内。内部没有病，所以药物不能治其内；外部没有病，所以针石不能治其外。如果气机微有不和，就可以通过移精变气，祝由告神，病就能痊愈。
当今的时代就不是这样了，忧患缠绕在内心，苦役损伤了形体，又违背了四时气候的变化，逆乱了寒暑的适宜规律，贼风频繁到来，虚邪早晚侵袭，向内深入五脏骨髓，向外伤害空窍肌肤。所以小病一定会加重，大病一定会致死，因此祝由疗法也不能治愈疾病了。
“数”读作朔，下文相同。“空”读上声。当今的时代，不仅内心有眷恋思慕的牵累，而且忧患缠绕在内心；不仅外表有屈身侍奉的劳形，而且苦役损伤了形体；又违背了四时气候的顺从，逆乱了寒暑的适宜规律，导致贼风频繁来到身上。虚邪早晚乘虚而入，向内深入五脏骨髓，是因为内部精气虚弱；向外伤害空窍肌肤，是因为外部有三虚之候。所以小病一定会加重，大病一定会致死，因此祝由疗法也不能治愈疾病了。这就是当今时代不同于远古时代的原因。
黄帝说：好。我想要面对病患，观察生死，决断疑难，想要掌握关键，像日月之光一样明亮，可以听您讲讲吗？
病患的生死、疑难未决，如果想要决断它，必须有要领，想要掌握这个要领，像日月之光一样，才能使病情无所遁形，所以以此发问。
岐伯说：色脉，是上帝所重视的，是先师所传授的。上古时代派遣僦贷季，整理色脉之道并通达神明，将其与金木水火土五行、四时八风六合相结合，不离其常规，变化相互推移，以此来观察其奥妙，掌握其关键。想要掌握关键，就要通过色脉。面色对应日，脉象对应月，经常探求其关键，就能掌握关键了。
“僦”读作就。“上帝”指上古之帝。“僦贷季”是上古之师。生死的要害在于色脉，所以色脉是上帝所重视的。其道理极其微妙，幸亏先师有所传授。上古时代，曾派遣僦贷季，整理人体色脉的道理，从而通达日月般的神明。将色脉与五行的金木水火土、春夏秋冬的四时、八方之风、上下前后左右的六合相结合，这五行、四时、八风、六合，是天人相应的常规，所以说“不离其常”。色脉的道理，不离常规。但常中有变，变中有化，变化相互推移，可以观察其神妙，也就知道了关键所在。想要知道关键，就在于色脉的常与变。色主气为阳，所以面色对应日；脉主血为阴，所以脉象对应月，以阴阳的常规，探求色脉的关键，就能掌握大要了。
色的变化，应当对应四时的脉象。这是上帝所重视的，用以契合神明。所以能远离死亡而接近生存，生命之道得以长久，被称为圣王。
色为阳气，脉为阴血。阴血随着阳气营运，所以色的变化，应当对应四时的脉象，色脉相应，这是上帝所重视的，用以契合天地日月之神明。上古时代，之所以能远离死亡而接近生存，生命之道得以长久，被称为圣王，这是今时之人所不及的。
中古时代的治疗，病来了才去治疗，用汤液十天，以去除八风五痹的疾病，如果十天不好，就用草苏草荄的枝条治疗，本末相辅助，标本兼顾，邪气于是被制服。
“荄”读作该。汤液是五谷的精汁，煮成液体。苏是叶，荄是根。中古时代，病来了之后才治疗，所以用汤液十天，以去除八风五痹的疾病。八风，指八方来的邪风。五痹，指皮、肌、筋、脉、骨的痹症。如果用汤液十天，病还没好，就用草苏草荄的枝条治疗，草苏草荄属于毒药之类。枝为本，苏枝为末，本末相辅助，是用来散邪而扶助正气的，所谓“标本已得，邪气乃服”，《汤液醪醴论》中说：“病为本，工为标；标本不得，邪气不服”。现在治病得当，所以标本已得，邪气乃服，这是中古时代的情况，而今时之人也做不到了。
末世治病则不是这样，治疗不根据四时变化，不了解色脉，不审察逆从，病形已经形成，才想用微针在外治疗，汤液在内治疗。粗劣的医生凶狠急躁，认为可以攻伐，所以旧病没好，新病又起。
“凶”读上声。现在末世治病，就不是这样，治疗不根据四时五行，不了解色脉，不审察逆从的标本，病形已经形成，才想用微针在外治疗，汤液在内治疗。粗劣的医生凶狠急躁，认为可以攻伐，或者用针石攻伐，或者用毒药攻伐，原本有的故病没好，妄加攻伐导致新病又起，这是末世不同于中古，且大大远离上古的地方。
黄帝说：我愿意听您讲关键的要道。
一定要听关键的要道，像日月之光一样。
岐伯说：治疗的极致关键，不要忽视色脉，运用时不迷惑，这是治疗的大法则。如果逆从颠倒行事，标本不相得，就会亡神失国，去除旧的错误，追求新的正确，才能成为真人。
“到”通“倒”。极，尽的意思，无以复加。治疗的极致关键，仍然是不忽视色脉。只有运用时不迷惑，才是治疗的大法则。如果逆从颠倒行事，那么医者与病情相违。所以标本不相得，神不守形。因此会亡神失国，必须去除那些逆从颠倒的旧疾。顺应色脉神变的日新月异，才能同于上古，被称为真人。这是勉励末世的治疗，不仅要同于中古，更要同于上古。
黄帝说：我从老师那里听到了关键，老师说离不开色脉，这是我已知的。
黄帝起初问想要掌握关键，像日月之光。岐伯说色脉是上帝所重视的，再问愿意听关键要道，又说治疗的极致关键是不忽视色脉，岐伯的话，始终不离色脉，黄帝举出此点来问，是为了探究其始终不离色脉的意义。
岐伯说：治疗的极致在于“一”。
治疗的大要，研究到极致，只有色脉这一端，所以治疗的极致在于“一”。
黄帝说：什么是“一”？
探求“一”的名称。
岐伯说：“一”，是通过体察病患得来的。
通过体察病患的情意而获得。下文所说的“得神”就是这种情况。
黄帝说：怎么做呢？
如何获得这种体察？
岐伯说：关上门窗，心系于病患身上，多次询问他的情况，顺从他的心意，得到神的就昌盛，失去神的就灭亡。
面对病患，观察生死，视听不妄动，言行不苟且，就像关上门窗一样，专心系于病患。多次询问病情，以顺从其志意。情意之中，神所居住的地方。有病而得到神则生，失去神则死，所以说得到神的就昌盛，失去神的就灭亡。审察其神，就能获得病因，获得病因，就能掌握关键了。
黄帝说：好。
祝由疗法中的移精变气，关键在于得到神，所以黄帝对此表示赞同。
Following the previous discussion on therapies suitable for different regions, this section further discusses the "transferring spirit and changing qi" therapy of ancient times. Jing-Qi (vital essence and energy) is the master of the human body; when illness occurs, Jing-Qi becomes deficient. Only in ancient times could the Zhuyou (incantation therapy) treatment transfer the patient's spirit and alter their Qi circulation, by observing complexion and pulse to connect with divine intelligence. By aligning the physician's spirit with the patient's spirit, the two spirits merge, and Jing-Qi connects, thus allowing illness to be cured through Zhuyou alone. People today cannot do this. Since Jing-Qi is dominated by Shen (spirit), it is said that those who possess Shen flourish, while those who lose Shen perish.
The Yellow Emperor asked: I have heard that in ancient times, treating illness only required transferring spirit and changing qi, using Zhuyou therapy. Today, people treat illness internally with medicinal herbs and externally with acupuncture and stone tools; some recover, others do not. Why is this?
"Dao Yin" (guiding and pulling exercises) is referred to as "transferring," and "invigorating" is referred to as "changing." "Zhuyou" means praying about the origin of the disease and informing the spirits. In ancient times, toxic medicines had not yet emerged, and acupuncture stones had not been invented; only through transferring spirit and changing qi could Zhuyou therapy cure illness. Today, Zhuyou has lost its efficacy; people use medicinal herbs to treat internally and acupuncture/stone tools externally, resulting in variable outcomes. What is the reason?
Qibo replied: In ancient times, people lived among beasts and birds. They moved physically to avoid cold and dwelled in shaded places to avoid heat. Internally, they had no burdens of attachment and longing; externally, they had no physical strain from serving officials. This was an era of tranquility and emptiness, where pathogenic factors could not penetrate deeply. Therefore, toxic medicines were not needed internally, nor acupuncture/stone tools externally, so transferring spirit and using Zhuyou to inform the spirits was sufficient.
In ancient times, people lived in caves and wild places, amidst beasts and birds. When cold, they moved to avoid it; when hot, they dwelled in shade to avoid it. "Avoid" implies warding off. Internally, there were no burdens of attachment. "Attachment" refers to yearning and longing. Externally, there was no strain of stretching the five senses in servitude. With internal and external harmony, in this tranquil era, external pathogens could not penetrate deeply. With no internal disease, medicines were unnecessary; with no external disease, acupuncture/stone tools were unnecessary. If Qi mechanism was slightly disordered, one could transfer spirit and change qi, using Zhuyou to inform the spirits, and the illness would resolve.
Today's world is different. Worries and anxieties entangle the interior, physical hardship injures the exterior, and people fail to follow the four seasons, violating the appropriateness of cold and heat. Treacherous winds arrive frequently, and empty evils invade day and night, penetrating inward to the five zang organs and bone marrow, and injuring outwardly the orifices, skin, and muscles. Thus, minor illnesses become severe, and major illnesses lead to death, so Zhuyou therapy cannot cure them.
"Shuo" (frequent) is pronounced as 'shuo', same below. "Kong" (empty/orifice) is pronounced with the rising tone. Today's world not only has internal burdens of attachment but also worries entangling the interior; not only does it have the physical strain of servitude but also hardship injuring the exterior. Furthermore, failing to follow the four seasons and violating seasonal appropriateness leads to frequent arrival of treacherous winds. Empty evils attack morning and evening, entering inward to the five zang organs and bone marrow due to internal deficiency of essence, and injuring outwardly the orifices and skin due to three deficiencies externally. Hence, minor illnesses worsen, major illnesses cause death, and Zhuyou fails. This is why today differs from ancient times.
The Yellow Emperor said: Good. I wish to face patients, observe life and death, resolve doubts, and grasp the essentials like the light of the sun and moon. May I hear how?
Regarding patient life/death and unresolved doubts, to resolve them requires a key principle. To know this key, like the sun and moon, ensures no hidden conditions remain, hence the question.
Qibo said: Complexion and pulse are highly valued by the Supreme Being and transmitted by ancient masters. In ancient times, the Supreme Being dispatched Qiu Dai Ji to organize complexion and pulse methods and connect with divine intelligence, integrating them with the Five Elements (Metal, Wood, Water, Fire, Earth), Four Seasons, Eight Winds, and Six Directions, adhering to their constants. Through changes and shifts, one observes the subtleties and grasps the essentials. To grasp the essentials, one must look to complexion and pulse. Complexion corresponds to the Sun, and pulse corresponds to the Moon. Constantly seeking the essential reveals it.
"Jiu" is pronounced as 'jiu'. "Supreme Being" refers to the ancient emperor. "Qiu Dai Ji" was an ancient master. The essence of life and death lies in complexion and pulse, hence they are valued by the Supreme Being. Their principles are subtle, fortunately transmitted by ancient masters. In ancient times, Qiu Dai Ji was sent to study the ways of human complexion and pulse, connecting with the divine intelligence of the sun and moon. Complexion and pulse were integrated with the Five Elements, Four Seasons, Eight Winds, and Six Directions. These constitute the constant correspondence between Heaven and Humanity, hence "not departing from the constant." Within the constant lies change, and within change lies transformation. Observing these shifts reveals the divine subtlety and the essential way. To know the essential, one studies the constancy and variation of complexion and pulse. Complexion governs Qi (Yang), corresponding to the Sun; Pulse governs Blood (Yin), corresponding to the Moon. Seeking the essential of complexion and pulse through Yin-Yang constants yields the major principle.
Changes in complexion should correspond to the pulses of the four seasons. This is valued by the Supreme Being to align with divine intelligence. Thus, one stays away from death and approaches life, prolonging the way of life, earning the title of Sage King.
Complexion represents Yang Qi; pulse represents Yin Blood. Yin blood circulates following Yang Qi. Thus, changes in complexion correspond to the pulses of the four seasons. When complexion and pulse correspond, this is valued by the Supreme Being to align with the divine intelligence of Heaven, Earth, Sun, and Moon. In ancient times, staying away from death and approaching life allowed the way of life to flourish, earning the title of Sage King—a standard unattainable by later times.
In the middle-ancient era, treatment began after illness arrived. Decoctions were administered for ten days to eliminate diseases caused by the Eight Winds and Five Obstructions. If not resolved after ten days, branches of herbal leaves (Su) and roots (Gai) were used. The root and branch assisted each other; once both root and branch were addressed, the pathogenic factor submitted.
"Gai" is pronounced as 'gai'. Decoction refers to liquid extracted from grains. Su refers to leaves; Gai refers to roots. In the middle-ancient era, treatment started after illness onset, using decoctions for ten days to remove Eight Wind and Five Bi diseases. Eight Winds refer to pathogenic winds from eight directions. Five Bi refer to obstructions in skin, muscle, sinew, vessel, and bone. If illness persisted after ten days of decoction, herbal leaves and roots (toxic substances) were used. Branches served as the root, leaves as the branch; assisting root and branch helped scatter evil and support righteousness. As stated in the *Tang Ye Lao Li Lun* chapter: "Illness is the root, the physician is the branch; if root and branch do not match, evil will not submit." Proper treatment achieves this alignment, submitting the evil. This characterizes the middle-ancient era, which modern practitioners fail to emulate.
In the late era, treatment is different. Therapy does not follow the four seasons, ignores complexion and pulse, and fails to examine reversal and compliance. Once the disease form is established, physicians attempt to treat externally with fine needles and internally with decoctions. Incompetent doctors act rashly, believing aggressive attack is necessary. Consequently, the original illness persists, and new illnesses arise.
"Xiong" is pronounced with the rising tone. In the late era, treatment ignores the Five Elements of the four seasons, disregards complexion and pulse, and fails to assess root/branch and compliance/reversal. Once disease forms are established, fine needles and decoctions are used. Incompetent doctors act aggressively, attacking with needles/stones or toxic medicines. Original illnesses remain unresolved, and reckless attacks cause new illnesses. This late era differs significantly from the middle-ancient era and is far removed from the ancient era.
The Yellow Emperor said: I wish to hear the essential way.
One must wish to hear the essential way, like the light of the sun and moon.
Qibo said: The ultimate extremity of treatment is not to neglect complexion and pulse. Using them without confusion is the great principle of treatment. If reversal and compliance are inverted, and root and branch do not match, one loses spirit and state. Removing the old errors and adopting the new allows one to become a True Person.
"Dao" acts as "Dao" (reverse). "Ji" means extremity or limit. The ultimate goal of treatment remains not neglecting complexion and pulse. Using them without confusion constitutes the great principle. If reversal/compliance is inverted, the physician and disease conflict. Root and branch mismatch causes spirit to lose residence in the form. Thus, spirit is lost, and the state falls. One must remove the errors of inverted reversal/compliance. Aligning with the daily renewal of complexion, pulse, and spirit allows one to resemble the ancient era, becoming a True Person. This encourages late-era practitioners to not only match the middle-ancient era but to return to the ancient era.
The Yellow Emperor said: I have heard the essentials from my teacher, who stated that treatment does not depart from complexion and pulse. This is what I know.
The Yellow Emperor initially asked about grasping the essentials like the sun and moon. Qibo stated complexion/pulse are valued by the Supreme Being. Upon asking for the essential way again, Qibo reiterated the extremity of treatment lies in not neglecting complexion/pulse. The Yellow Emperor raised this point to probe the meaning behind this consistent focus on complexion and pulse.
Qibo said: The extremity of treatment lies in "One."
The major principle of treatment, studied to its extremity, focuses solely on complexion and pulse. Thus, the extremity of treatment lies in "One."
The Yellow Emperor said: What is "One"?
Seeking the name/concept of "One."
Qibo said: "One" is obtained through investigation.
It is obtained by investigating the patient's condition and intent. This refers to "obtaining Shen" mentioned later.
The Yellow Emperor said: How?
How to obtain this investigation?
Qibo said: Close the doors and windows, fix your attention on the patient, frequently inquire about their condition, and follow their intentions. Obtaining Shen leads to flourishing; losing Shen leads to perishing.
Facing the patient to observe life and death, one's hearing and sight should not be frivolous, and speech and movement should not be careless, akin to closing doors and windows, focusing entirely on the patient. Frequently inquiring about the condition follows their will. Intentions are where Shen resides. Having illness but possessing Shen leads to life; losing Shen leads to death. Hence, "Obtaining Shen flourishes, losing Shen perishes." Examining Shen allows one to find the cause; finding the cause allows one to grasp the essence.
The Yellow Emperor said: Good.
The Zhuyou therapy's ability to transfer spirit and change qi relies entirely on obtaining Shen, so the Yellow Emperor approved of this statement.