黄帝问曰。为五谷汤液。及醪醴奈何。（此承上章而复问也。五谷、黍稷稻麦菽。五行之谷。以养五脏者也。醪醴、
甘旨之酒。熟谷之液也。帝以五谷为问。是五谷皆可为汤液醪醴。以养五脏。而伯答以中央之稻米稻薪。盖谓中谷之液。
可以灌养四脏故也。）岐伯对曰。必以稻米。炊之稻薪。稻米者完。稻薪者坚。帝曰。何以然。岐伯曰。此得天地之和。
高下之宜。故能至完。伐取得时。故能至坚也。（夫天地有四时之阴阳。五方之异域。稻得春生夏长秋收冬藏之气。具天
地阴阳之和者也。为中央之土谷。得五方高下之宜。故能至完。以养五脏。天地之政令。春生秋杀。稻薪至秋而刈。故
伐取得时。金曰坚成。故能至坚也。炊以稻薪者。取丙辛化水之义。以化生五脏之津。上章云。移精变气以通神明。论
神气生于先天之精也。此章复论精气。又藉后天水谷之所资生。盖五谷之液。以养五气。气和津成。神乃自生。是以上
古之人。能完其天真者。虽有汤液醪醴。为而勿服。以其神全故也。中古之时。道德稍衰。邪气时至。服之万全。以稻
米之液。能生养精气神也。今世之人。止知毒药攻内。针石治外。不知精气坏弛。其功不立者。以神去故也。是以上章
曰移精变气。得神者昌。此章曰故精自生。巨气乃平。凡治病心先求其本也。）帝曰。上古圣人。作汤液醪醴。为而不用。
何也。岐伯曰。自古圣人之作汤液醪醴者。以为备耳。夫上古作汤液。故为而弗服也。（伯言上古圣人之作汤液醪醴者。
恐为邪气所伤。故以为备耳。然上古之人。多能完其天真。虽有贼邪。勿之能害。故虽为而勿服也。）中古之世。道德稍
衰。邪气时至。服之万全。（天真论曰。夫道者。能却老而全角。所以年度百岁。而动作不衰者。以其德全不危也。言中
古之人。道德虽衰。而不致于精神坏弛。故服之万全。）帝曰。今之世。不必已。何也。（不能必其邪已而获万全也。）岐
伯曰。当今之世。必齐毒药攻其中。 石针艾治其外也。（齐、疾也。 、锐也。针有九式。一曰 针。言当今之世。止
知攻疾。而不知调养其正气也。）帝曰。形弊血尽。而功不立者何。岐伯曰。神不使也。（经曰。针石之道。在皮肉筋脉
骨。各有所处。病各有所宜。各不同形。各以任其所宜。弊、止也。形弊者在皮肉筋骨。刺已止矣。血尽者在血脉。亦
已尽其疏通矣。而不能奏功者。用针之工。神不使也。灵枢经曰。粗守形。上守神。神乎神。客在门。）帝曰。何谓神不
使。岐伯曰。针石道也。精神不进。志意不治。故病不可愈。（此申明工不守神也。经曰。神在秋毫。属意病者。神属勿
去。知病存亡。又曰。凡刺之真。必先治神。静意治义。观适之义。浅深在志。远近若一。如临深渊。手如握虎。神无
营于众物。今粗环知针石之道。精神不进。志意不治。故病不可愈也。）今精坏神去。荣卫不可复收。何者。嗜欲无穷。
而忧患不止。精气弛坏。荣泣卫除。故神去之。而病不愈也。（此论病者之精神坏弛。而病不能愈也。夫气生于精。精阳
之气。化水谷之精微。而后生此荣卫。精坏神去。故荣卫不可复收。此论荣卫之生于精气也。或者嗜欲无穷。则坏其精
矣。忧患不止。则伤其气矣。精气坏弛则荣血凝泣。而卫气除去矣。故神去之而病不愈。此言神由荣卫精气之所生也。
生于精气者。先天所生之神也。神生于荣卫者。后天谷液之所生也。）帝曰。夫病之始生也。极微极精。必先入结于皮肤。
今良工皆称曰病成。名曰逆。则针石不能治。良药不能及也。今良工皆得其法。守其数。亲戚兄弟远近。音声日闻于耳。
五色日见于目。而病不愈者。亦何暇不早乎。岐伯曰。病为本。工为标。标本不得。邪气不服。此之谓也。（此节论汤液
治病之当有法也。夫察色听声。问其情。从其意。此良工得其法矣。如汤液不得其法。而病亦不愈。故详设此问焉。帝
曰。病之始生。极微极细。必先留结于皮肤。如十日不已。良工皆称曰病已成。名曰逆。虽针石不能治。而良药不能及
也。今良工皆得其审证之法。守其数。问其情。亲戚兄弟。或远或近。系之病者。可谓从其意。得其情矣。音声日闻于
耳。五色日见于目。可谓察其色。知其声矣。而病不愈者。亦何暇不早治而使病成乎。伯言病为本。工为标。盖以工之
治法为标也。言不得草苏草 。本末为助之法治之。是以邪气之不服也。上节论针石治病。重在得神。此节论汤液治病。
贵在得法。下节论汤液治病。重在调复精气。此三者。良工之不可缺一者也。夫审证辨脉。得病之情。固良工之首务。
而治病之汤液。又不可不得其法也。金西铭曰。此之谓也句。乃引标本已得。邪气乃服而言也。）帝曰。其有不从毫毛而
生。五脏阳已竭也。津液充郭。其魄独居。孤精于内。气耗于外。形不可与衣相保。此四极急而动中。是气拒于内。而
形施于外。治之奈何。（此节论气生于精。精由气化。欲治病者。当究其原。原本既清。则生机自盛。精生气平。邪气自
服。不可徒以攻疾为首务也。夫阳气主于皮毛。不从毫毛而生。五脏阳已竭者。不因外邪伤于表阳。而五脏之元真已竭
于内也。肺主气而外主皮毛。气化则水津四布。而下输膀胱。气耗于外。不能布化水液。是以津液充溢于郛郭。而肺藏
之阴魄孤精。独居于内也。水液充于皮肤则身体肿胀。而不可与衣相保。四肢为诸阳之本。阳虚于外。是以四极肿急。
喘而动中。是气逆于内。而形肿施于外。为治之法奈何。）岐伯曰。平治以权衡。去菀陈 。微动四极。温衣。缪刺其处。
以复其形。开鬼门。洁净府。精以时服。五阳已布。疏涤五脏。故精自生。形自盛。骨肉相保。巨气乃平。帝曰。善。
（此谓腐秽去而形复。形复而气布。气化而水行。水行而精生。精生而气平。所谓形归气。气归精也。平权衡者。平治
其脉。即缪刺也。肺朝百脉。输精于皮毛。毛脉合精。而后行气于脏腑。故先平治其权衡。权衡已平。则气血和而水津
散矣。积者谓之菀。久者谓之陈。腐者为之 。夫脾主为胃行其津液。灌于四脏。行于四肢。充于肌肉。脾家实。则不
能行其津液而下输膀胱。是以腐秽当去。而后形复也。微动四肢。运脾气也。温衣。暖肺气也。缪刺、调气血也。肌肉
血脉和调。则肿满消而复其旧日之形矣。鬼门、毛孔也。开鬼门。发表汗也。洁净府。泻膀胱也。鬼门开。则肺窍通而
水津布。所谓外窍开则里窍通。上窍通则下窍泄矣。膀胱者。津液之所藏。都府洁净。则精以时复矣。巨阳为诸阳主气。
而生于膀胱。精已复则气自生。而五脏之阳和已布矣。夫肠胃膀胱。受五脏浊气。名传化之府。陈 去。都府洁。则五
脏之浊。得以疏涤矣。夫水谷入胃。津液各走其道。五脏疏涤。故精自生而形自盛矣。精主骨。气主肉。精气足则骨肉
相保。而巨气乃平。巨气者。太阳主气也。夫膀胱精复。而五脏布阳者。太阳为诸阳主气也。五脏精生。而巨气乃平者。
州都之精。五脏之所生也。此章言上古之圣。能完其先天之真。中古以来。当养其后天之气。故曰。必以稻米。炊以稻
薪。盖后天之精气。由中胃水谷之所生也。高士宗曰。腹者。肠胃之郛郭。足太阴脾土之所主也。津液充郭者。胀满于
腹也。形不可与衣相保。四急极而动中者。肿胀于皮肤四肢也。是以去菀陈 。消其腹满也。开鬼门。洁净府者。行泄
皮肤之水也。先治其权衡者。脾土之运输。必由肺气之通调也。金西铭曰。四肢者。井荥经输之所出入。十二经脉。交
相贯通。胸中为气之海。宗气积于胸中。出喉咙以司呼吸。同荣气行于十二经脉之中。气行则脉行。气拒于内。则脉泣
于外矣。外内气血。交相拒逆。是以四肢胀急。而喘动于中矣。此节为治胀满水肿之要法。王子方曰。当知上古之法。
又非止于针石治外汤药治内而已。）
Yellow Emperor asked, saying: How should one prepare the decoctions and fermented wines made from the five grains? (This follows up on the previous chapter with another question. The five grains refer to millet, broomcorn millet, rice, wheat, and beans; these are the grains corresponding to the Five Elements, used to nourish the five Zang organs. Lao Li refers to sweet and mellow wine, a liquid derived from cooked grains. By asking about the five grains, the Emperor implies that all five grains can be used to make decoctions and fermented wines to nourish the five Zang organs. However, Qi Bo's answer emphasizes using rice from the Central region and rice straw as fuel, suggesting that the essence of central grains can irrigate and nourish the other four Zang organs.)
Qi Bo replied, saying: One must use rice and cook it with rice straw. Rice is complete in nature, and rice straw is firm in quality. (Heaven and Earth have the Yin and Yang of the four seasons, and the five directions have different geographical environments. Rice possesses the qi of spring birth, summer growth, autumn harvest, and winter storage, embodying the harmony of Heaven and Earth's Yin and Yang. As a grain of the Central Earth virtue, it suits the varying altitudes and terrains of the five directions, making its nature most complete for nourishing the five Zang organs. The laws of Heaven and Earth dictate spring birth and autumn killing; rice straw is harvested in autumn, so it is gathered at the proper time. Metal governs solidity and completion, hence its firmness. Cooking with rice straw takes the principle of "Bing-Xin transforming into Water" to generate the fluids of the five Zang organs. The previous chapter stated "Shifting Jing and altering Qi to communicate with Spirit," discussing how Spirit arises from congenital Jing. This chapter discusses Jing again, relying on postnatal water and grain essence for generation. Essentially, the juices of the five grains nourish the five Qi; when Qi is harmonious, fluids form, and Spirit naturally arises. Thus, people in ancient times, who could preserve their congenital True Qi, would prepare decoctions and fermented wines but not consume them, because their Spirit was whole. In middle antiquity, virtue declined slightly, and pathogenic factors frequently invaded; consuming these preparations ensured complete recovery, as rice juice could generate and nourish Jing, Qi, and Spirit. People in the present age only know to use toxic medicines to attack internally and needles/stones to treat externally, failing to realize that if Jing and Qi are depleted and lax, treatment will fail because Spirit has departed. Hence, the previous chapter said "Shift Jing and alter Qi; he who obtains Spirit prospers," and this chapter says "Thus Jing generates itself, and the Great Qi becomes balanced." In treating disease, one must first seek the root in the mind.)
The Yellow Emperor asked, saying: Why did the sages of ancient times prepare decoctions and fermented wines but not use them?
Qi Bo replied, saying: Since ancient times, the sages prepared decoctions and fermented wines merely as a precaution. Those in antiquity prepared them but did not consume them. (Qi Bo explained that the sages prepared these preparations fearing injury from pathogenic factors, keeping them as reserves. However, people of antiquity mostly preserved their congenital True Qi; even if attacked by harmful pathogens, they could not be harmed. Therefore, although prepared, they were not consumed.)
In the era of middle antiquity, virtue declined slightly, and pathogenic factors frequently invaded; consuming [the preparations] ensured complete recovery. (The *Su Wen: Shanggu Tianzhen Lun* states: "Those who understand the Dao can delay aging and preserve their form, living to a hundred years without physical decline, because their virtue is complete and they face no danger." This means that although people of middle antiquity saw a decline in virtue, their spirit did not become depleted and lax, so consuming the preparations yielded complete results.)
The Yellow Emperor asked, saying: In the present age, why is it not certain that the disease will be cured? (One cannot guarantee the removal of pathogens to achieve complete recovery.)
Qi Bo replied, saying: In the present age, one must necessarily use potent medicines to attack internally and utilize Bian stones, needles, and moxibustion to treat externally. ("Qi" is a homophone for "Ji," meaning urgent; "Bian" refers to stone needles used to puncture skin for draining pus or blood. There are nine types of needles, the first being the Bian needle. This implies that in the present age, people only know to attack diseases and neglect to nourish righteous Qi.)
The Yellow Emperor asked, saying: When the body is debilitated and blood is exhausted, yet therapeutic effects are not established, what is the reason?
Qi Bo replied, saying: It is because the Spirit no longer responds. (The Classics state: The method of needles and stones lies in the skin, flesh, sinews, vessels, and bones, each having specific locations; diseases have specific indications, differing in form, each requiring appropriate treatment. "Bi" means cessation. When the body is debilitated in skin, flesh, sinews, and bones, needling has ceased to act; when blood is exhausted in the vessels, dredging has been maximized. Yet efficacy fails because, at the technical level of needling, the Spirit does not drive the response. The *Ling Shu* states: "Crude practitioners guard form; superior practitioners guard Spirit. Oh Spirit, Spirit, the guest is at the door.")
The Yellow Emperor asked, saying: What is meant by "the Spirit no longer responds"?
Qi Bo replied, saying: This refers to the principle of needle and stone therapy. If the patient's Spirit does not advance into a receptive state, and their Will is not regulated, then the disease cannot be cured. (This clarifies that if the practitioner does not guard the Spirit. The Classics state: "Spirit resides in the finest details; focus your intent on the patient. Do not let your Spirit depart, so you may know the survival or demise of the disease." It also states: "The true essence of needling requires first regulating the Spirit. Calm your mind and intent, observe the appropriateness of the situation. Depth depends on your will; distance feels uniform. Approach like standing at the edge of an abyss; hold the hand like grasping a tiger. Let your Spirit not be distracted by myriad objects." Now, crude practitioners only know the form of needles and stones; the patient's Spirit does not advance, and their Will is unregulated, so the disease cannot be cured.)
Now, if Jing is ruined and Spirit has departed, and Ying and Wei Qi cannot be recovered, why is this? Because desires are endless, and worries and distress do not cease. Jing and Qi become lax and ruined, Ying Blood becomes stagnant, and Wei Qi dissipates. Thus, Spirit departs, and the disease is not cured. (This discusses how the patient's spiritual depletion leads to incurability. Qi is generated from Jing; the Yang Qi within Jing transforms the essence of water and grain to produce Ying and Wei. With Jing ruined and Spirit departed, Ying and Wei cannot be restored. This explains that Ying and Wei arise from Jing and Qi. Endless desires damage Jing; incessant worries injure Qi. Lax and ruined Jing and Qi cause Ying Blood to stagnate and Wei Qi to vanish. Thus, Spirit departs, and the disease persists. This indicates that Spirit is generated by Ying, Wei, Jing, and Qi. Generated from Jing and Qi is the congenital Spirit; generated from Ying and Wei is the postnatal Spirit produced by grain fluids.)
The Yellow Emperor asked, saying: When a disease first begins, it is extremely subtle and refined, inevitably entering and knotting in the skin. Now, skilled physicians call this "Disease Established," named "Ni" (Rebellious/Adverse), stating that needles and stones cannot treat it, and good medicines cannot reach it. Skilled physicians today possess the correct methods and adhere to the numbers [of diagnosis]. Relatives and brothers, near or far, hear voices daily and see colors daily, yet the disease remains uncured. Is this not due to a failure to treat early enough?
Qi Bo replied, saying: The disease is the root (Ben); the physician is the branch (Biao). If root and branch do not match, the pathogenic factor will not submit. This is what is meant. (This section discusses the necessity of method in treating with decoctions. Observing complexion, listening to sounds, asking about circumstances, and following intentions—this is how skilled physicians master the method. If decoctions lack proper method, the disease will not heal, hence this detailed inquiry. The Emperor said: Disease begins subtly, knotting in the skin. If unresolved for ten days, skilled physicians call it "Disease Established," named "Ni," where needles and stones fail and medicines cannot reach. Today, skilled physicians grasp diagnostic methods and adhere to principles, caring for relatives regardless of distance, hearing voices and seeing colors daily—thus observing color, knowing sound, following intent, and obtaining circumstance. Yet the disease remains uncured. Is this truly a lack of time to treat early? Qi Bo replies: Disease is the root, physician is the branch. The physician's treatment method is the branch. Without employing methods that assist root and branch (such as grass roots and stems), the pathogen will not submit. The previous section emphasized guarding Spirit in needle therapy; this section emphasizes mastering method in decoction therapy; the next section emphasizes restoring Jing and Qi. These three are indispensable for skilled physicians. Examining signs and pulse to understand disease condition is the primary task, but decoctions must also follow proper method. Jin Ximing notes that "This is what is meant" refers to the concept that once root and branch align, the pathogen submits.)
The Yellow Emperor asked, saying: What if the disease does not originate from the hair and skin, but rather the Yang Qi of the five Zang organs is already exhausted? Fluids fill the torso/cavity, the Po (Corporeal Soul) dwells alone, isolated Jing remains inside while Qi耗 (depletes) outside. The body is too swollen to fit into clothes. The four extremities are tight and swollen, causing internal palpitations/movement. This is Qi rejecting/rebelling inside, while the form swells outside. How should this be treated? (This section discusses that Qi is born from Jing, and Jing is transformed by Qi. To treat disease, one must investigate the origin. Once the origin is clear, vitality flourishes; when Jing and Qi are balanced, pathogens submit. One should not solely focus on attacking disease. Yang Qi primarily governs the skin and hair. If not affected externally via hair/skin, but the Yang Qi of the five Zang is exhausted, it is not external pathogens injuring the exterior Yang, but the primal Yuan Qi of the five Zang exhausted internally. The Lung governs Qi and externally governs skin/hair. When Qi transforms, water fluids distribute widely and flow down to the Bladder. With Qi depleted externally, it cannot transform fluids, causing fluids to fill the torso cavity. The Yin Po of the Lung dwells alone inside. Fluids filling the skin cause bodily swelling, making clothes unwearable. The four extremities are the root of all Yang; Yang deficiency externally causes extremity swelling/tightness and panting/internal movement. This is Qi rebelling internally and form swelling externally. How should this be treated?)
Qi Bo replied, saying: Balance and regulate using weights and measures. Remove accumulated decay and old stagnation. Slightly move the four extremities. Wear warm clothing. Apply Miu Ci (twisted needling) at corresponding sites to restore the form. Open the Ghost Gates (sweat pores), purify the Clean House (Bladder). Essence will return in due time. The five Yangs will be distributed. Dredge and cleanse the five Zang organs. Thus, essence generates itself, form becomes robust, bone and flesh protect each other, and the Great Qi becomes balanced.
The Yellow Emperor said: Excellent. (This means removing filth restores form; restored form allows Qi distribution; distributed Qi moves water; moving water generates essence; generated essence balances Qi. Form returns to Qi, Qi returns to Essence. Balancing weights and measures refers to balancing the pulses, i.e., Miu Ci. The Lung directs all vessels, transmitting essence to skin/hair. Skin and vessel essence combine, then Qi moves to Zang-Fu. Thus, balance the weights/measures first. Once balanced, Qi and Blood harmonize, and water fluids scatter. Accumulation is called "Wan"; long-standing is called "Chen"; rotten is called "Cuo". The Spleen transports fluids for the Stomach, pouring into the four Zang, moving through limbs, filling muscles. If Spleen is full/excess, it cannot transport fluids to the Bladder, so filth must be removed to restore form. Slight limb movement moves Spleen Qi; warm clothing warms Lung Qi; Miu Ci regulates Qi and Blood. Harmonized muscles and vessels reduce swelling and restore former form. Ghost Gate refers to sweat pores. Opening Ghost Gate means inducing sweating. Purifying Clean House means draining the Bladder. Opening Ghost Gate opens Lung orifices and distributes fluids; opening external orifices opens internal ones, upper opens lower drains. The Bladder stores fluids; a clean capital house allows essence to return timely. Grand Yang (Taiyang) is the master of all Yang, born from the Bladder. Returned essence generates Qi, distributing Harmony of Yang in five Zang. Intestines and Bladder receive turbid Qi from five Zang, named Fu organs of transmission. Removing Chen/Cuo cleans the capital house, allowing turbidity of five Zang to drain. Water and grain enter the Stomach, fluids take their paths. Five Zang are cleansed, so essence generates and form strengthens. Essence governs bone; Qi governs flesh. Abundant essence and Qi ensure bone-flesh protection, and Great Qi balances. Great Qi is Taiyang governing Qi. Bladder essence returns, five Zang distribute Yang because Taiyang masters Yang. Five Zang essence generates, Great Qi balances because Zhou Du essence is produced by five Zang. This chapter states ancient sages preserved congenital Truth; since middle antiquity, one must nurture postnatal Qi. Hence, "Must use rice, cook with rice straw," implying postnatal essence/Qi arises from Middle Jiao/Stomach water/grain. Gao Shizong says: The abdomen is the casing of intestines/stomach, governed by Foot-Taiyin Spleen Earth. Fluids filling the casing means abdominal distension. Form unfit for clothes, extremities tight/internal movement means swelling of skin/limbs. Thus, removing Wan-Chen-Cuo eliminates abdominal fullness. Opening Ghost Gate, purifying Clean House expels skin water. Balancing weights/measures first is because Spleen transport relies on Lung regulation. Jin Ximing says: Limbs are entry/exit points of Jing-Ying-Jing-Shu acupoints; twelve meridians interconnect. Chest is Sea of Qi; Zong Qi accumulates there, exits throat for respiration, travels with Ying Qi in twelve meridians. Qi moves, vessels move. Qi rebels inside, vessels stagnate outside. Internal/external Qi-Blood rebel against each other, causing limb swelling/tightness and internal panting. This section is the key method for treating distension and edema. Wang Zifang says: One must know ancient methods extend beyond just external needles/stones and internal herbs.)