治身犹治天下也。天下之乱，有由乎天者，有由乎人者。由乎天者，如夏商水旱之灾是
也；
由乎人者，如历代季世之变是也。而人之病，有由乎先天者，有由乎后天者。由乎先天者，
其人生而虚弱柔脆是也；由乎后天者，六淫之害，七情之感是也。先天之病，非其人之善养
与服大药，不能免于夭折。犹之天生之乱，非大圣大贤，不能平也。后天之平凡，乃风寒暑
湿火燥之疾，所谓外患也；喜怒忧思悲惊恐之害，所谓内忧也。治外患者以攻胜。四郊不靖
，而选将出师，速驱除之可也；临辟雍而讲礼乐，则敌在门矣。故邪气未尽，则轻而用补者
，使邪气内入而亡。治内伤者以养胜。纲纪不正，而崇儒讲道，徐化导之可也；若任刑罚而
严诛戮，则祸益深矣。故正气不足，而轻用攻者，使其正气消尽而亡。然而大盛之世，不无
玩民，故刑罚不废，则补中之攻也。然使以小寇而遽起戎兵，是扰民矣。故补中之攻，不可
过也。征诛之年，亦修内政，故教养不弛，则攻中之补也。然以戎首而稍存姑息，则养矣。
故攻中之补，不可误也。天下大事，以天下全力为之，则事不堕；天下小事，以一人从容处之，则事不扰。患大病以大
药制之，则病
气无余；患小病以小方处之，则正气不伤。然而施治有时，先后有序，大小有方，轻重有度
，疏密有数，纯而不杂，整而不乱。所用之药，各得其性，则器使之道。所处之方，各得其
理，则调度之法。能即小以喻大，谁谓良医之法，不可通于良相也？
调理身体就像治理天下一样。天下的动乱，有的是由自然因素造成的，有的是由人为因素造成的。由自然因素造成的，比如夏商时期的水灾和旱灾；由人为因素造成的，比如历代末世的社会变革。而人的疾病，有的是由先天因素决定的，有的是由后天因素引起的。由先天因素决定的，是指人生下来就体质虚弱、柔嫩脆弱；由后天因素引起的，是指六淫（风、寒、暑、湿、燥、火六种外感病邪）的危害，以及七情（喜、怒、忧、思、悲、恐、惊七种情志变化）的感应。先天的疾病，如果不是这个人善于调养并且服用大补之药，就不能避免早逝。这就好比上天降下的灾乱，如果不是大圣和大贤之人，就不能平息它。后天的平凡疾病，乃是风寒暑湿火燥这些邪气引起的疾苦，这被称为“外患”；喜怒忧思悲惊恐这些情志带来的危害，这被称为“内忧”。治疗外患要用攻伐的方法取胜。如果四方边境不安宁，就选拔将领出兵，迅速将其驱除即可；如果在敌人已经兵临城下时才去太学讲习礼乐，那就来不及了。所以，如果邪气还没有清除干净，就轻易使用补法，会使邪气深入体内而导致死亡。治疗内伤要用调养的方法取胜。如果国家纲纪不正，就推崇儒术、讲习道义，慢慢地教化引导即可；如果滥用刑罚进行严厉诛杀，那么祸患就会更加深重。所以，如果正气不足，就轻易使用攻伐法，会使正气耗尽而导致死亡。然而，在国力强盛的时代，也不乏顽劣的百姓，所以刑罚不能废弃，这就是在补益之中兼用攻伐。但是，如果因为小股寇贼就立刻发动战争，那就是扰民了。所以，在补益之中的攻伐，不可过度。在征讨叛乱的年代，也要修明内政，所以教养百姓的措施不能松懈，这就是在攻伐之中兼用补益。但是，如果是作为军事首领却稍微存有姑息纵容之心，那就变成了单纯的养寇。所以，在攻伐之中的补益，不可误用。天下的大事，用天下的全力去做，事情就不会失败；天下的小事，由一个人从容地处理，事情就不会被打扰。患了大病，用大药来制约它，病气就能被彻底清除；患了小病，用小方剂来处置它，正气就不会受到损伤。然而，施治要有时机，先后要有次序，大小要有方剂对应，轻重要有分寸，疏密要有规律，纯正而不杂乱，整齐而不混乱。所使用的药物，各自符合其药性，这就是驾驭药物的方法。所开具的方剂，各自符合其理法，这就是调度用药的法度。能够从小事推知大道，谁说良医的治疗法则，不能通用于良相的治国之道呢？
Nourishing the body is akin to governing the world. The turmoil in the world arises from either natural causes or human factors. Natural causes are exemplified by the floods and droughts during the Xia and Shang dynasties; human factors are exemplified by the social upheavals at the end of various dynasties. Similarly, human diseases stem from either congenital factors or acquired factors. Congenital conditions refer to individuals born with weak, delicate, and fragile constitutions; acquired conditions result from the harmful effects of the Six Evils (Wind, Cold, Summer-heat, Dampness, Dryness, Fire) and the impact of the Seven Emotions (Joy, Anger, Worry, Thought, Sorrow, Fear, Fright). For congenital diseases, unless one practices proper self-nurturing and takes potent tonic medicines, premature death cannot be avoided. This is analogous to heavenly calamities, which can only be pacified by great sages and virtuous men. Ordinary acquired diseases caused by Wind, Cold, Summer-heat, Dampness, Fire, and Dryness constitute "external troubles"; while the harm inflicted by Joy, Anger, Worry, Thought, Sorrow, Fear, and Fright constitutes "internal distress". External troubles are best overcome through attack (purging methods). If the borders are unstable, one should select generals and dispatch troops to swiftly eliminate the threat; attempting to teach ritual and music when the enemy is already at the gates would be too late. Therefore, if pathogenic factors have not been fully expelled, using tonification lightly will cause pathogens to enter internally, leading to death. Internal injuries are best overcome through nourishment (tonifying methods). If national discipline is corrupt, one should promote Confucianism and discuss the Dao, slowly guiding and transforming the people; resorting to severe punishments and executions would only deepen the disaster. Thus, if Righteous Qi (Vital Energy) is insufficient, using purging methods lightly will exhaust the Righteous Qi, leading to death. However, even in times of great prosperity, there are unruly subjects, so punishment cannot be abolished; this represents attacking within tonification. Yet, raising an army for minor banditry disturbs the people. Therefore, attacking within tonification must not be excessive. In years of military conquest, internal administration is also cultivated; thus, nurturing and educating the people without slackening represents tonifying within attacking. However, a military leader who shows leniency merely indulges the enemy. Therefore, tonifying within attacking must not be mistaken. Major affairs of the world require the full strength of the world to accomplish, ensuring success; minor affairs can be handled calmly by one person, ensuring no disturbance. Major diseases are controlled with major prescriptions, leaving no residual pathogenic qi; minor diseases are treated with minor prescriptions, sparing the Righteous Qi. However, treatment requires appropriate timing, sequential order, specific formulas for different sizes of disease, degrees of severity, and patterns of frequency. The approach must be pure and undivided, orderly and not chaotic. When used medicines accord with their natures, it is the way of utilizing vessels/tools. When prescribed formulas accord with their principles, it is the method of coordination. If one can infer the greater from the lesser, who would say that the methods of a good physician cannot be applied to the governance of a good minister?