《五常政大论》曰∶天不足西北，左寒而右凉，地不满东南，右热而左温，其故何也？
（面巽言也。）阴阳之气，高下之理，大小之异也。（高下，谓地形。大小，谓阴阳之气盛衰之异。中
原地形、西北方高、东南方下，西方凉，北方寒，东方温，南方热。）东南方阳也，阳者，其精降于
下，故右热而左温。（阳精下降，故地气以温，而和之于下矣。阳气生于东而盛于南，故东方
温而南方热，此则气之多少明矣。）西北方阴也，阴者，其精奉于上，故左寒而右凉。（阴精奉上，故地
地以寒而和之于上矣。阴气生于西而度于北，故西方凉而北方寒，君面巽而言，臣面干而对也。）是以
地有高下，气有温凉，高者气寒，下者气热。（《六元政纪论》云∶
至高之地，冬气常在。至下之地，春气常在。）阴精所奉其人寿，阳精所降其人夭。（阴精奉，高之地
也。阳精所降，下之地也，阴方之地，阳不妄泄，寒气外持，邪不数中，正气坚守，故寿延。
阳方之地，阳气耗散，发泄无度，风湿数中，真气倾竭，故夭折。今中原之境，西北方人多寿，东南方人
多夭，其中犹各有微甚尔。）西北之气散而寒之，东南之气温而收之，所谓同病异治也。（西方
北方人皮肤闭，腠理密，人皆食热，故宜散宜寒。东方南方人，皮肤疏，腠理开，皆食冷，故宜收宜
温。散，谓温浴，使中外条达，收，谓温中，不解表也。）根于中者，命曰神机，神去则机息。
根于外者，命曰气立，气止则化绝。（凡禀乎天者，以神为主，禀乎地者，以气为主。诸有形之类，
要于中者，生源系天，其所动浮，皆神气为机发之主，其所为也，物莫知之，是以神舍去，则机发
动用之道息矣。又以其生气之根本，乃发自身形之中，故曰根中也。其根于外者，生源系地，故其所生
长化成收藏，皆为造化之气所成立，其所出也，物亦莫知，是知以气丘止息，则生化结成道绝灭也。其
木火土金水，燥湿液紧柔，虽常性不易，及乎外物，生气离，根化绝，则其常体性颜色，皆必变移其
旧也。）气始而生化，气散而有形，气布而蕃育，气终而象变。（始动而生化，流散而有形，布化而成
结，终极而万象皆变也。）气反者，病在上，取之下；病在下，取之上；病在中，旁取之。（下取，谓
寒逆于下，而热攻于上，不利于下，气盈于上，则温下以调之。上取，谓寒积于下，温之则下，阳脏不
足，则补其阳也。旁取，谓气并于左，则药熨于右，气并于右，则药熨其左以和之。）
有毒无毒，服有约乎？病有久新，方有大小，有毒无毒，固官常制矣。有毒治病，十去其
六，（下品药毒，毒之大也。）常毒治病十去其七，（中品药毒，次于小水。）小毒治病十去其八，
（上品药毒，毒之小也。）无毒治病十去其九，（上品、中品、下品无毒药，悉谓之平。）谷肉果
菜，食养尽之，无使过之，伤其正也。（大毒之性列，其为伤也多，小毒之性和，其为伤也。少，当毒
之性，减大毒之性一等，加小毒之性一等，所伤可知也。故至约必止之，故十去其或六、或七、或八而即
已。然无毒之药性虽平和，久而多之，则气有偏盛，正有偏绝，不可长也，故十去其九而止。服至药已，
则以五谷、五肉、五果、五莱，随五脏宜者，食养尽之。）不尽，复行如法，（法，谓前四约也。余病
不尽，然再行之，毒之大小，至约而止，必无过也。）必先岁气，无伐天和，无盛盛，无虚虚，而遗人
夭殃。（不察虚实，但思攻击，盛者转盛，虚者转虚，万端之病，从兹而甚。真气日消，病势日侵，
殃咎之来，苦夭之兴，难可逃也。）无致邪，无失正，绝人长命。（所谓伐天和也。攻虚谓
实，是则致邪，不识脏之虚，斯为失正，正即失，则为死之由矣。）夫经络以通，血气以从，复
其不足，与众齐同，养之和之，静以待时，谨守其气，无使倾移，其形乃彰，生气以长。（病去
而瘠者，其经络已通，血气以顺，当复其不足之脏，而兴足者同，必养之和之，静以待时，形自
彰而不瘠矣。）
《五常政大论》说：天的西北方不足，左边寒冷而右边凉爽；地的东南方不满，右边炎热而左边温暖。这是什么缘故呢？
（这是以面巽卦而言。）阴阳之气，高下地形的道理，以及大小差异。（高下，指的是地形的高低。大小，指的是阴阳之气盛衰的不同。中原地区的地形，西北方高，东南方低；西方凉爽，北方寒冷，东方温暖，南方炎热。）东南方属阳，阳气的主精下降于下，所以右边热而左边温。（阳精下降，所以地气变得温和，并在下方调和。阳气生于东方而盛于南方，所以东方温暖而南方炎热，这清楚地表明了气的多少。）西北方属阴，阴气的主精奉养于上，所以左边寒而右边凉。（阴精奉上，所以地气变得寒冷，并在上方调和。阴气生于西方而极于北方，所以西方凉爽而北方寒冷。这里是以面巽卦而言，臣下面对干卦来回答。）因此，地面有高有低，气候有温有凉，高处气寒，低处气热。（《六元政纪大论》说：最高的地方，冬气常在；最低的地方，春气常在。）阴精所奉养的高地人长寿，阳精所降下的低地人短命。（阴精奉养，是高地。阳精下降，是低地。阴方之地，阳气不妄泄，寒气在外固持，邪气不易中伤，正气坚守，所以寿命延长。阳方之地，阳气耗散，发泄无度，风湿之邪屡次中伤，真气倾竭，所以早夭。如今中原地区，西北方的人多长寿，东南方的人多短命，其中还有程度上的细微差别。）西北方的风气宜发散并兼用寒法治疗，东南方的风气宜温补并兼用收敛法治疗，这就是所谓的同病异治。（西方和北方人皮肤致密，腠理紧密，都吃热性食物，所以适宜发散和寒凉。东方和南方人皮肤疏松，腠理开泄，都吃冷性食物，所以适宜收敛和温补。发散，指温浴，使内外通达；收敛，指温中，不解表。）根于体内的，叫做神机，神气离去则生机停止。根于体外的，叫做气立，气停止则化生断绝。（凡是禀受于天的，以神为主；禀受于地的，以气为主。所有有形的生物，关键在于体内，生源系于天，其动作浮游，都以神气为发动之主，其所作为，万物不知，所以神舍离去，则发动运用的道理就停止了。又因为生气根本，发自身形之中，所以说根于中。那些根于体外的，生源系于地，所以其生长化成收藏，都是造化之气所成立，其出现，万物也不知，因此知道气丘止息，则生化结成的道路就断绝了。木火土金水，燥湿液紧柔，虽然常性不变，但遇到外物，生气离开，根化断绝，则其常体的性状颜色，都必然改变旧状。）气开始则生化，气散则有形，气布则蕃育，气终则象变。（开始动则生化，流散则有形，布化则成结，终极则万象皆变。）气反的病症，病在上，取穴在下；病在下，取穴在上；病在中，旁取之。（下取，指寒逆于下，而热攻于上，不利于下，气盈于上，则温下以调之。上取，指寒积于下，温之则下，阳脏不足，则补其阳也。旁取，指气并于左，则药熨于右，气并于右，则药熨其左以和之。）有毒无毒的药物，服用有定规吗？病有久新，方有大小的区别，有毒无毒，本来就有常规制度。大毒治病，去其六分，（下品药毒性大。）常毒治病，去其七分，（中品药毒性次小。）小毒治病，去其八分，（上品药毒性小。）无毒治病，去其九分，（上品、中品、下品无毒药，都称为平性药）。五谷、五肉、五果、五菜，用饮食调养来清除余邪，不要过度，以免损伤正气。（大毒的性质烈，其伤害也多；小毒的性质和，其伤害少。应当根据毒性的大小，减少大毒一等，增加小毒一等，所受伤害可知。所以必须有所节制而停止，故去其六、七、八即止。然而无毒的药性虽平和，久而多服，则气有偏盛，正有偏绝，不可长久，所以去其九分即止。服药后，则以五谷、五肉、五果、五菜，随五脏适宜者，用饮食调养来清除余邪。）病未尽，再按此法进行，（法，指前面的四种约制。余病未尽，再行之，毒之大小的限度而止，必不过度。）必须先察岁气，不要伐天和，不要实实，不要虚虚，从而给人留下夭折的灾殃。（不察虚实，只想攻击，盛者更盛，虚者更虚，万端之病，从此加重。真气日消，病势日侵，殃咎之来，苦夭之兴，难以逃脱。）不要导致邪气深入，不要丧失正气，断绝人的长命。（所谓伐天和。攻虚谓实，是导致邪气，不识脏之虚，就是丧失正气，正气一失，就是死亡的原因了。）经络通畅，血气顺行，恢复其不足，与众人相同，调养和谐，静待时机，谨守其气，不要使其倾移，其形体才能彰显，生气得以增长。（病去而消瘦者，其经络已通，血气已顺，当恢复其不足的脏腑，与充足者相同，必须调养和谐，静待时机，形体自然彰显而不消瘦了。）
The *Wu Chang Zheng Da Lun* (Great Discourse on the Five Regular Administrations) states: Heaven is deficient in the northwest, where the left is cold and the right is cool; Earth is incomplete in the southeast, where the right is hot and the left is warm. What is the reason for this?
(This refers to facing the Xun trigram.) It concerns the principles of Yin and Qi, high and low terrain, and differences in magnitude. ("High and low" refer to topography. "Magnitude" refers to the differences in the prosperity and decline of Yin and Yang Qi. The terrain of the Central Plains is higher in the northwest and lower in the southeast; the West is cool, the North is cold, the East is warm, and the South is hot.) The southeast belongs to Yang. The essence of Yang descends downward, hence the right is hot and the left is warm. (Because the essence of Yang descends, the earthly Qi becomes warm and harmonizes below. Yang Qi arises in the East and flourishes in the South, hence the East is warm and the South is hot, clearly indicating the quantity of Qi.) The northwest belongs to Yin. The essence of Yin is offered upward, hence the left is cold and the right is cool. (Because the essence of Yin is offered upward, the earthly Qi becomes cold and harmonizes above. Yin Qi arises in the West and reaches its peak in the North, hence the West is cool and the North is cold. This discourse faces the Xun trigram, while the response faces the Qian trigram.) Therefore, the earth has highs and lows, and the Qi has warmth and coldness. In high places, the Qi is cold; in low places, the Qi is hot. (The *Liu Yuan Zheng Ji Da Lun* says: At the highest places, Winter Qi is always present. At the lowest places, Spring Qi is always present.) Where Yin essence is offered upward, people live long; where Yang essence descends, people die young. (Yin essence being offered upward corresponds to high lands. Yang essence descending corresponds to low lands. In Yin regions, Yang does not leak recklessly, Cold Qi holds the exterior, pathogenic factors do not frequently strike, and Righteous Qi remains firm, thus extending life. In Yang regions, Yang Qi dissipates, excretion is unrestrained, Wind-Dampness frequently strikes, and True Qi is exhausted, thus leading to premature death. In the current Central Plains region, people in the northwest tend to live long, while those in the southeast tend to die young, with variations in degree within each group.) For the Qi of the northwest, one should disperse and treat with cold methods; for the Qi of the southeast, one should warm and treat with astringent methods. This is called treating the same disease differently based on different etiologies. (People in the West and North have dense skin and tight interstices, and eat hot foods, so dispersal and coldness are suitable. People in the East and South have loose skin and open interstices, and eat cold foods, so astringency and warmth are suitable. "Dispersal" refers to warm bathing to promote free flow inside and out; "astringency" refers to warming the interior without releasing the exterior.) That which is rooted within is called Shen Ji (Spirit Mechanism); when Shen departs, the mechanism ceases. That which is rooted externally is called Qi Li (Qi Establishment); when Qi stops, transformation ends. (All that is endowed by Heaven focuses on Shen; all that is endowed by Earth focuses on Qi. Among all有形 entities, the key lies within; the source of life is connected to Heaven, and their movements and floating are primarily driven by Shen Qi as the initiator. Their actions are unknown to other things. Thus, when the dwelling of Shen leaves, the way of initiation and movement ceases. Furthermore, since the root of Sheng Qi originates from within the physical form, it is said to be rooted in the middle. Those rooted externally have their source connected to Earth; thus, their growth, transformation, completion, and storage are established by the Qi of Creation. Their emergence is also unknown to other things. Hence, if Qi ceases, the path of biochemical formation is cut off. Wood, Fire, Earth, Metal, Water, Dryness, Dampness, Fluidity, Tension, Softness, though having constant natures, when encountering external objects, if Sheng Qi departs and the root of transformation is severed, their constant physical characteristics and colors must change from their original state.) When Qi begins, there is biochemical generation; when Qi scatters, there is form; when Qi spreads, there is multiplication and nourishment; when Qi ends, phenomena change. (Initiation leads to biochemical generation, scattering leads to form, spreading leads to結, and the ultimate end leads to the transformation of all phenomena.) In cases of reversed Qi, if the disease is above, treat below; if the disease is below, treat above; if the disease is in the middle, treat laterally. ("Treating below" refers to Cold reversing downward while Heat attacks upward, unfavorable to the lower part, with Qi overflowing above; thus, warm the lower part to regulate it. "Treating above" refers to Cold accumulating below; warming it moves it downward. If Yang Zang is insufficient, tonify its Yang. "Treating laterally" refers to Qi merging to the left, then applying medicinal heat to the right; if Qi merges to the right, apply medicinal heat to the left to harmonize it.) Regarding toxic and non-toxic herbs, is there a fixed rule for administration? Diseases vary in duration and novelty, formulas vary in size, and the presence or absence of toxicity follows standard protocols. For highly toxic herbs used to treat disease, stop when six-tenths of the disease is removed. (Lower-grade herbs have strong toxicity.) For commonly toxic herbs, stop when seven-tenths is removed. (Middle-grade herbs have moderate toxicity.) For slightly toxic herbs, stop when eight-tenths is removed. (Upper-grade herbs have mild toxicity.) For non-toxic herbs, stop when nine-tenths is removed. (Non-toxic herbs of upper, middle, and lower grades are all considered neutral/flat). Use grains, meats, fruits, and vegetables to complete the dietary therapy, ensuring no excess to avoid damaging Zheng Qi (Righteous Qi). (The nature of great toxicity is fierce, causing much damage; the nature of slight toxicity is mild, causing little damage. One should adjust according to the nature of toxicity, reducing the great toxicity by one grade and increasing the slight toxicity by one grade, making the potential damage known. Therefore, one must set limits and stop, removing six, seven, or eight tenths accordingly. Although non-toxic herbs have mild nature, long-term excessive use leads to biased Qi abundance and biased Zheng Qi depletion, which cannot be sustained; thus, stop at nine-tenths. After medication, use five grains, five meats, five fruits, and five vegetables, chosen according to the needs of the Five Zang, to complete the dietary therapy.) If the disease is not fully resolved, repeat the method. (The "method" refers to the four preceding limitations. If residual disease remains, repeat the process, limiting the toxicity and stopping appropriately to ensure no excess.) First, observe the annual Qi, do not violate Tian He (Heavenly Harmony), do not reinforce excess, do not deplete deficiency, thereby avoiding bringing premature death upon patients. (Failing to examine deficiency and excess, yet only thinking of attack, causes excess to become more excessive and deficiency to become more deficient. All kinds of diseases worsen from this. True Qi diminishes daily, pathogenic forces invade daily. The coming of calamity and the rise of premature death are hard to escape.) Do not cause pathogenic factors to enter, do not lose Zheng Qi, do not cut short people's long lives. (This is what is meant by violating Tian He. Attacking deficiency as if it were excess causes pathogenic factors to enter; failing to recognize Zang deficiency constitutes losing Zheng Qi. Once Zheng Qi is lost, it becomes the cause of death.) When meridians are unblocked and Blood-Qi flows smoothly, restore insufficiency to match the norm, nurture and harmonize, wait quietly for the right time, guard the Qi carefully, prevent it from collapsing, so that the physical form becomes distinct and Sheng Qi grows. (When the disease passes but emaciation remains, it means meridians are unblocked and Blood-Qi is smooth. One should restore the deficient Zang organs to match the sufficient ones, nurturing and harmonizing them. Waiting quietly for the time, the form naturally becomes distinct and no longer emaciated.)