内经治法详于针灸略于药饵然其所论气味大体已具若能触类旁通用之亦觉不竭耳
阴之所生本在五味阴之五宫伤在五味味过于酸肝气以津脾气乃绝味过于咸大骨气劳短肌心气抑味过于甘心气喘满色
黑肾气不衡味过于苦脾气不濡胃气乃浓味过于辛筋脉沮弛精神乃央（素生气通天论）
肝苦急急食甘以缓之心苦缓急食酸以收之脾苦湿急食苦以燥之肺苦气上逆急食苦以泄之肾苦燥急食辛以润之开腠理
致津液通气也（素藏象法时论）
肝欲散急食辛以散之用辛补之酸泻之心欲软急食咸以软之用咸补之甘泻之脾欲缓急食甘以缓之用苦泻之甘补之肺欲
收急食酸以收之用酸补之辛泻之肾欲坚急食苦以坚之用苦补之咸泻之（同上）
辛走气气病无多食辛咸走血血病无多食咸苦走骨骨病无多食苦甘走肉肉病无多食甘酸走筋筋病无多食酸（素宣明五
气）多食咸则血凝泣而色变多食苦则皮槁而毛拔多食辛则筋急而爪枯多食酸则肉胝胸而唇揭多食甘则骨痛而发落（素五
脏生成）
肝色青宜食甘粳米牛肉枣葵皆甘心色赤宜食酸小豆犬肉李韭皆酸肺色白宜食苦麦羊肉杏薤皆苦脾色黄宜食咸大豆豕
肉栗藿皆咸肾色黑宜食辛黄黍鸡肉桃葱皆辛辛散酸收甘缓苦坚咸软毒药攻邪五谷为养五果为助五畜为益五菜为充补益精
气（素藏气法时论）君一臣二奇之制也君二臣四偶之制也君二臣三奇之制也君二臣六偶之制也近者奇之远者偶之汗者不
以奇下者不以偶补上治上制以缓补下治下制以急急则气味浓缓则气味薄近而奇偶小其服远而奇偶大其服大者数少小者数
多奇之不去则偶之是谓重方偶之不去则反佐以取之所谓寒热温凉反从其病也（素至真要大论）
君一臣二制之小也君一臣三佐五制之中也君一臣三佐九制之大也高者抑之下者举之有余折之不足补之寒者热之热者
寒之微者逆之甚者从之劳者温之结者散之急者缓之收者散之损者益之惊者平之逆者正治从者反治热因寒用寒因热用塞因
塞用通因通用必伏其所主而先其所因其始则同其终则异诸寒之而热者取之阴热之而寒者取之阳求其属也主病之谓君佐君
之谓臣应臣之谓使非上下三品之谓也（同上）
此论治病之定法其高者二句更觉有味前阴阳大论中高者因而越之下者引而竭之治实邪法也此高者抑之下者举之治虚
气之升降也喻嘉言云人身阴阳相抱不离阳欲上脱阴下吸之则不能脱阴欲下脱阳上吸之则不能脱故气虚之人多下陷阴虚之
体多上升治之者不特补气补血已也当用灵动之药升降阴阳为妥高者其气多升少降抑之者有镇坠一法有潜伏一法有纳气法
有引阳归宅一法何莫非抑之之义下者其气多降少升举之者有升提清气一法有用大气举之一法有用诸角本乎天者亲上一法
何莫非举之之义读此觉东垣论升为春生之令主生万物降为秋冬之令主杀万物之说犹偏而不全
病在上取之下病在下取之上病在中旁取之治热以寒温而行之治寒以热凉而行之治温以清冷而行之治清以温热而行之
（素五常政大论）
大毒治病十去其六常毒治病十去其七小毒治病十去其八无毒治病十去其九谷肉果菜食养尽之无使过之伤其正也不尽
行复如法（全上）
热无犯热寒无犯寒发表不远热攻里不远寒木郁达之火郁发之土郁夺之金郁泄之水郁折之（素六元正纪大论）有病心
腹满旦食不能暮食名为鼓胀治以鸡矢醴一剂知二剂已有治胸胁支满妨于食病至先闻腥臊臭出清液先唾血四肢清目眩时时
前后血病名血枯此得之年少时有所大脱血若醉入房中气竭肝伤故月事衰少不来也以四乌 骨一 茹二物并合之丸以雀卵
大如小豆以五丸为后饭饮以鲍鱼汁利伤中及伤肝也（素腹中论）
此以下经未必真而方则古矣用甚有验故录之
有病怒狂者生于阳也阳气暴折而难决故善怒也病名阳厥夫食入于阴长气于阳故夺其食即已以生铁落为饮生铁落下气
疾也有病身热懈惰汗出如浴恶风少气病名酒风治以泽泻术各十分麋衔五分合以三指撮为后饭（素病能论）
有病口甘者此五气之溢也名曰脾瘅此人必数食甘美而多肥也肥者令人内热甘者令人中满故其气上溢转为消渴治之以
兰除陈气也（素奇病论）
刺寒痹药熨法用陈酒二十斤蜀椒一升干姜一斤桂心一斤凡四种皆 咀渍酒中用绵絮一斤细白布四丈并内酒中置酒马
矢中盖封涂勿使泄五日五夜出布絮绵曝干之干复渍以尽其汁每渍必 其日乃出干干并用滓与绵絮复布为复巾长六七尺
为六七巾用生桑炭炙巾以熨寒痹所刺之处令热入至于病所寒复炙巾以熨之三十遍而止汗出以巾拭身亦三十遍而止起步内
中无见风每刺必熨此所谓纳热痹可已（素寿夭刚柔）
足阳明之筋病卒口僻急者目不合热则筋纵目不开颊筋有寒则急引颊移口有热则筋弛缓不收故僻治以马膏膏其急者以
白酒和桂以涂其缓者以桑钩钩之即以桑炭置之坎中高下以坐等以膏熨急颊且饮美酒啖炙肉不饮酒者强之为之三拊而已治
在燔针劫刺以知为度（灵经筋）
人目不瞑者卫气行于阳不得入于阴也行于阳则阳气盛不得入于阴则阴虚故目不瞑饮以半夏汤一剂阴阳通其卧立至其
方以流水千里外者八升扬之万遍取其清五升炊以苇薪火沸置秫一升治半夏五合徐炊令至一升半去滓饮汁一小杯日三稍益
以知为度其病新发者覆杯即卧久者三饮而已（灵邪客）
附运气辨
甲己之岁土运统之乙庚之岁金运统之丙辛之岁水运统之丁壬之岁木运统之戊癸之岁火运统之（天元纪）天以六为节
地以五为制君火以名相火以位（同上）子午之岁上见少阴丑未之岁上见太阴寅申之岁上见少阳卯酉之岁上见阳明辰戌之
岁上见太阳巳亥之岁上见厥阴（同上上见又名司天）厥阴之上风气主之少阴之上热气主之太阴之上湿气主之少阳之上相
火主之阳明之上燥气主之太阳之上寒气主之（同上）
（彭）思正误必先正名名正而误自见如三阴三阳人身之经脉名也以其行于手足之阳故谓之手足三阳行于手足之阴故
谓之手足三阴内连脏腑有形有质非若老少阴阳空论理气可以到处配合也又如在天为风在地为木在脏为肝在天为热在地为
火在脏为心在天为湿在地为土在脏为脾在天为燥在地为金在脏为肺在天为寒在地为水在脏为肾此是医经妙谛即运气篇中
亦尝引用非以五行之气天地人一线贯通有断断不可移易者耶今乃云少阴之上热气主之则偏举其心而遗漏其肾矣又云太阴
之上湿气主之则偏举其脾而遗漏其肺矣若云阳明燥气指大肠言即所以言肺太阳寒气指膀胱言即所以言肾若然则同一论五
行何以论风热湿则以藏言论寒燥独以府言无非欲勉强配合三阴三阳而已况五行之外硬添一火谓其火有阴阳二种也不思火
有阴阳金木水土独无阴阳二种乎何以绝不分举也且中见一条明明指脏腑表里言然亦颇有误处若一指出立见其谬何则少阴
与太阳为表里者心与小肠肾与膀胱也今论太阳止曰寒气治之中见少阴论少阴则曰热气治之中见太阳则是心与膀胱为表里
也错乱如此可谓经文乎然历代名医除扁鹊仲景外无不引用故录而辨之
上见厥阴左少阴右太阳见少阴左太阴右厥阴见太阴左少阳右少阴见少阳左阳明右太阴见阳明左太阳右少阳见太阳左
厥阴右阳明（五营运此司天之左右间气）厥阴在上则少阳在下左阳明右太阴少阴在上则阳明在下左太阳右少阳太阴在上
则太阳在下左厥阴右阳明少阳在上则厥阴在下左少阴右太阳阳明在上则少阴在下左太阴右厥阴太阳在上则太阴在下左少
阳右少阴（五营运在下即在泉在泉亦有左右间气）少阳之右阳明治之阳明之右太阳治之太阳之右厥阴治之厥阴之右少阴
治之少阴之右太阴治之太阴之右少阳治之此谓气之标也（六微旨）
少阳之上火气治之中见厥阴阳明之上燥气治之中见太阴太阳之上寒气治之中见少阴厥阴之上风气治之中见少阳少阴
之上热气治之中见太阳太阴之上湿气治之中见阳明所谓本也本之下中之见也见之下气之标也（同上）
天枢之上天气主之天枢之下地气主之气交之分人气从之（同上）
应天为天符承岁为岁直三合为治（天元纪）
木运临卯火运临午土运临四季金运临酉水运临子所谓岁会气之平也（六微旨岁会即岁直）
土运之岁上见太阴火运之岁上见少阳少阴金运之岁上见阳明木运之岁上见厥阴水运之岁上见太阳天与之会也（同上
天会即天符）
天符与岁会合此太乙天符也（同上）
天符为执法岁会为行令太乙天符为贵人中执法者其病速而危中行令者其病徐而持中贵人者其病暴而死（同上）
厥阴司天其化以风少阴司天其化以热太阴司天其化以湿少阳司天其化以火阳明司天其化以燥太阳司天其化以寒以所
临藏位命其病也地化同候间气皆然司左右者是为间气主岁纪岁间气纪步（至真要大论）
果如此治病只看历日足矣何须胗脉
显明（春分）之右君火之位也君火之右退行一步（小满）相火治之复行一步（大暑）土气治之复行一步（秋分）金
气治之复行一步（小雪）水气治之复行一步（大寒）木气治之复行一步君火治之相火之下水气承之水位之下土气承之土
位之下风气承之风位之下金气承之金位之下火气承之君火之下阴精承之亢则害承乃制（六微旨）
按五行相生木生火火生土土生金金生水水复生木五行相克木克土土克水水克火火克金金复克木皆如环无端此固天地
自然之理也自一火分为二火五行变作六行如环者断矣五行旋转之余忽赘君火之下阴精承之试问阴精下又何物承之耶
六元正纪一篇以甲子排列年分不异星卜选择之书难以备录约而言之除天符岁直外其论五运有三曰大运主运客运大运
又名中运主一岁之气甲己土运为宫乙庚金运为商丙辛水运为羽丁壬木运为角戊癸火运为征阳年为太阴年为少欲知主运客
运须明五运分步大寒日交初运角（木）春分后第十三日交二运征（火）芒种后十日交三运宫（土）处暑后七日交四运商
（金）立冬后四日交终运羽（水）阳年为太阴年为少如甲为阳年土运太宫作主太少相生则太角起初运少征二运太宫三运
少商四运太羽终运己为阴年土运少宫作主则少角起初运太征二运少宫三运太商四运少羽终运此为主运又如甲为阳年土运
太宫作主即以太宫加初运少商加二运太羽加三运少角加四运太征加终运此为客运也
北政之岁少阴在泉则寸口不应厥阴在泉则右不应太阴在泉则左不应南政之岁少阴司天则寸口不应厥阴司天则右不应
太阴司天则左不应北政之岁三阴在下则寸不应三阴在上则尺不应南政之岁三阴在天则寸不应三阴在泉则尺不应左右同
（素至真要大论）诸气在泉风淫于内治以辛凉佐以苦以甘缓之以辛散之热淫于内治以咸寒佐以甘苦以酸收之以苦发之湿
淫于内治以苦热佐以酸淡以苦燥之以淡泄之火淫于内治以咸冷佐以苦辛以酸收之以苦发之燥淫于内治以苦温佐以甘辛以
苦下之寒淫于内治以甘热佐以苦辛以咸泻之以辛润之以苦坚之（同上）
《内经》中的治疗方法在针灸方面论述详尽，而在药物方面则较为简略。然而，《内经》所论述的药物气味理论大体已经具备，如果能触类旁通地运用它，也会觉得取之不尽、用之不竭。
阴精的产生，根本在于五味；但阴精的五脏（肝、心、脾、肺、肾）受损，也在于五味。味道过于酸，会导致肝气溢满，脾气因而衰竭；味道过于咸，会导致骨骼之气劳损，肌肉短缩，心气被抑制；味道过于甘，会导致气喘、胸腹胀满、面色发黑，肾气失去平衡；味道过于苦，会导致脾气不能濡润，胃气变得浓浊；味道过于辛，会导致筋脉松弛败坏，精神耗损。（出自《素问·生气通天论》）
肝脏厌恶拘急，应紧急食用甘味药来缓和它；心脏厌恶涣散，应紧急食用酸味药来收敛它；脾脏厌恶湿邪，应紧急食用苦味药来燥湿它；肺脏厌恶气机上逆，应紧急食用苦味药来泄降它；肾脏厌恶干燥，应紧急食用辛味药来滋润它，通过开发腠理，促使津液流通，使气机通畅。（出自《素问·藏气法时论》）
肝脏喜欢疏散，应紧急食用辛味药来发散它，使用辛味是补益，使用酸味是泻除；心脏喜欢柔软，应紧急食用咸味药来软化它，使用咸味是补益，使用甘味是泻除；脾脏喜欢缓急，应紧急食用甘味药来缓和它，使用苦味是泻除，使用甘味是补益；肺脏喜欢收敛，应紧急食用酸味药来收敛它，使用酸味是补益，使用辛味是泻除；肾脏喜欢坚固，应紧急食用苦味药来坚固它，使用苦味是补益，使用咸味是泻除。（同上）
辛味走气，气病的人不要多吃辛味药；咸味走血，血病的人不要多吃咸味药；苦味走骨，骨病的人不要多吃苦味药；甘味走肉，肉病的人不要多吃甘味药；酸味走筋，筋病的人不要多吃酸味药。（出自《素问·宣明五气》）多吃咸味会使血液凝滞而面色改变；多吃苦味会使皮肤枯槁、毫毛脱落；多吃辛味会使筋脉拘急、指甲枯焦；多吃酸味会使肌肉增厚皱裂、嘴唇翻揭；多吃甘味会使骨痛、头发脱落。（出自《素问·五脏生成》）
肝脏颜色青，适宜吃甘味食物，如粳米、牛肉、枣、葵菜都是甘味的；心脏颜色赤，适宜吃酸味食物，如小豆、犬肉、李、韭菜都是酸味的；肺脏颜色白，适宜吃苦味食物，如麦、羊肉、杏、薤都是苦味的；脾脏颜色黄，适宜吃咸味食物，如大豆、猪肉、栗子、藿都是咸味的；肾脏颜色黑，适宜吃辛味食物，如黄黍、鸡肉、桃、葱都是辛味的。辛能发散，酸能收敛，甘能缓和，苦能坚固，咸能软化。毒药用来攻逐邪气，五谷用来滋养身体，五果用来辅助，五畜用来补益，五菜用来充实，从而补益精气。（出自《素问·藏气法时论》）
君药一、臣药二的配方称为“奇方”；君药二、臣药四的配方称为“偶方”；君药二、臣药三的配方称为“奇方”；君药二、臣药六的配方称为“偶方”。病位近的用奇方，病位远的用偶方。发汗解表不用奇方，攻下里实不用偶方。补上焦或治疗上部疾病，制方宜缓；补下焦或治疗下部疾病，制方宜急。急则药味浓厚，缓则药味淡薄。病位近且用奇偶配伍的，服药量小；病位远且用奇偶配伍的，服药量大。如果奇方无效就用偶方，这叫做“重方”；如果偶方无效就采用反佐法来取效，这就是所谓寒热温凉的反佐，顺从病性而治。（出自《素问·至真要大论》）
君药一、臣药二的制方属于小剂；君药一、臣药三、佐药五的制方属于中剂；君药一、臣药三、佐药九的制方属于大剂。病位高的用抑降法，病位低的用升举法，有余的用折减法，不足的用补益法。寒证用热药，热证用寒药。病情轻微的用逆治法，病情严重的用从治法。虚劳的用温补法，郁结的用消散法，拘急的用缓急法，涣散的用收敛法，亏损的用补益法，惊悸的用平定法。逆治即正治，从治即反治。热证用寒药，但要温热服用；寒证用热药，但要凉服；温证用清药，但要冷服；清证用温药，但要热服。（同上）
用大毒性的药物治疗疾病，病去十分之六就要停药；用常毒性的药物治疗疾病，病去十分之七就要停药；用小毒性的药物治疗疾病，病去十分之八就要停药；用无毒性的药物治疗疾病，病去十分之九就要停药。剩下的部分用谷、肉、果、菜等饮食调养来恢复，不要让药物过度损伤人体的正气。如果病未痊愈，再按此法进行。（全引自上文）
热天不要触犯热邪，寒天不要触犯寒邪。发表解表不避忌热天，攻逐里实不避忌寒天。木气郁结要通达它，火气郁结要发越它，土气郁结要夺除它，金气郁结要宣泄它，水气郁结要折挫它。（出自《素问·六元正纪大论》）有一种病，心腹满胀，早上吃了饭晚上就不能吃，名叫鼓胀，用鸡矢醴治疗，服一剂见效，服两剂痊愈。有一种病，胸胁支撑胀满，妨碍进食，发病前先闻到腥臊臭味，流出清涕，先唾血，四肢清冷，目眩，时常大小便出血，病名叫血枯。这是因为在年少时曾有大失血，或者醉后行房事，导致气竭肝伤，所以月经衰少不来。用乌贼骨和茜草两种药合在一起，以雀卵为丸，如小豆大小，饭后服五丸，用鲍鱼汁送服，以通利损伤的中焦及肝脏。（出自《素问·腹中论》）
以下引用的经文未必完全真实，但方子很古老，而且使用很有疗效，所以记录下来。
有一种病表现为愤怒狂躁，这是由于阳气暴折而难以决断，所以容易发怒，病名叫阳厥。食物进入胃中化生阴精，阴精长养阳气，所以剥夺其饮食即可治愈。可以用生铁落煎汤饮用，生铁落具有下气疾速的作用。有一种病表现为身体发热、懈怠懒惰、出汗如洗澡状、怕风、气短，病名叫酒风，用泽泻、白术各十分，麋衔五分，混合成三指撮的大小，饭后服用。（出自《素问·病能论》）
有一种人口中发甜，这是五气溢出的表现，名叫脾瘅。这个人一定经常吃甜美肥腻的食物。肥腻使人内生湿热，甘甜使人中焦满闷，所以热气上溢，转化为消渴病。用兰草（佩兰）治疗，以去除陈腐的积气。（出自《素问·奇病论》）
针刺治疗寒痹的药熨法：用陈酒二十斤，蜀椒一升，干姜一斤，桂心一斤。这四种药都切碎，浸泡在酒中。用绵絮一斤，细白布四丈，一起放入酒中。将容器放在马粪中，加盖密封涂抹，不要漏气。五天五夜后取出布和绵絮，晒干后再浸，直到浸尽药汁为止。每次浸泡必须等到特定的日子才取出晒干。晒干后连同渣滓和绵絮一起，用布包好做成复巾，长六七尺，做六七条。用生桑炭烘烤复巾，用来熨烫寒痹针刺的部位，让热量进入病灶所在。凉了再烤，如此反复三十遍为止。出汗后用毛巾擦拭身体，也是三十遍为止。擦完后进入室内，不要见风。每次针刺都要熨烫，这叫做纳热法，寒痹可以治愈。（出自《素问·寿夭刚柔》）
足阳明经的筋发生病变，突然口眼歪斜。拘急的话眼睛闭不上，有热的话筋弛缓眼睛睁不开。颊部的筋受寒就会拘急牵引嘴角移位，有热就会筋弛缓不收，导致口眼歪斜。治疗时用马膏涂敷拘急的一侧，用白酒调和桂枝末涂敷弛缓的一侧。用桑钩钩住嘴角，放在桑炭坑上方，高度以坐姿为准。用马膏熨烫拘急的颊部，同时喝美酒、吃烤肉。不喝酒的人也要勉强这样做，按摩三次即可。治疗采用燔针劫刺，以得气为度。（出自《灵枢·经筋》）
人睡不着觉，是因为卫气运行于阳分而不能进入阴分。运行于阳分则阳气盛，不能进入阴分则阴虚，所以睡不着。用半夏汤一剂，阴阳通畅，睡眠立刻就能实现。其方剂是用千里之外的流水八升，扬之万遍，取其清水五升，用芦苇作燃料烧火，水沸后放入秫米一升、制半夏五合，慢慢煮至一升半，去渣，每次饮一小杯，每日三次，逐渐增加剂量，以见效为度。新得的病，喝完杯子倒扣过来就能睡着；久病的喝三次就好了。（出自《灵枢·邪客》）
附：运气辨析
甲年和己年，由土运统领；乙年和庚年，由金运统领；丙年和辛年，由水运统领；丁年和壬年，由木运统领；戊年和癸年，由火运统领。（出自《素问·天元纪大论》）天以六为节律，地以五为制度。君火以名号称，相火以位置称。（同上）子年和午年，上面见到少阴；丑年和未年，上面见到太阴；寅年和申年，上面见到少阳；卯年和酉年，上面见到阳明；辰年和戌年，上面见到太阳；巳年和亥年，上面见到厥阴。（同上，“上见”又名司天）厥阴之上，风气主令；少阴之上，热气主令；太阴之上，湿气主令；少阳之上，相火主令；阳明之上，燥气主令；太阳之上，寒气主令。（同上）
（沈又彭评注）思考纠正错误必须先端正名称，名称端正了错误自然显现。比如三阴三阳是人身的经脉名称，因为它们行于手足之阳，所以叫手足三阳；行于手足之阴，所以叫手足三阴。内连脏腑，有形有质，不像老少阴阳的空泛理论，理气可以到处配合。又如在天为风，在地为木，在脏为肝；在天为热，在地为火，在脏为心；在天为湿，在地为土，在脏为脾；在天为燥，在地为金，在脏为肺；在天为寒，在地为水，在脏为肾。这是医经的妙谛，即使在运气篇中也曾经引用，并非仅仅因为五行之气天地人一线贯通，就有绝对不可移易的道理吗？现在有人说“少阴之上热气主之”，那就偏举了心而遗漏了肾；又说“太阴之上湿气主之”，那就偏举了脾而遗漏了肺。如果说阳明燥气是指大肠而言，那就是在说肺；太阳寒气是指膀胱而言，那就是在说肾。如果是这样，那么同样是论述五行，为什么论述风、热、湿时以藏象（脏）论，唯独论述寒、燥时以腑论？无非是想勉强配合三阴三阳罢了。况且在五行之外硬添一个火，说这个火有阴阳两种，却不思考金、木、水、土难道没有阴阳两种吗？为什么绝不分举呢？而且“中见”一条，明明是指脏腑表里关系而言，但也颇有错误之处。只要指出一点立见其谬误。为什么呢？少阴与太阳互为表里，对应的是心与小肠、肾与膀胱。现在的论述说太阳只说寒气，其中见少阴；论述少阴时说热气，其中见太阳。这就变成了心与膀胱为表里，错乱如此，这算是经文吗？然而历代名医除了扁鹊、张仲景外，无不引用，所以记录下来并加以辨析。
上面见到厥阴，左边是少阴，右边是太阳；见到少阴，左边是太阴，右边是厥阴；见到太阴，左边是少阳，右边是少阴；见到少阳，左边是阳明，右边是太阴；见到阳明，左边是太阳，右边是少阳；见到太阳，左边是厥阴，右边是阳明。（出自《素问·五运行大论》，此为司天之左右间气）厥阴在上，则少阳在下，左边阳明，右边太阴；少阴在上，则阳明在下，左边太阳，右边少阳；太阴在上，则太阳在下，左边厥阴，右边阳明；少阳在上，则厥阴在下，左边少阴，右边太阳；阳明在上，则少阴在下，左边太阴，右边厥阴；太阳在上，则太阴在下，左边少阳，右边少阴。（出自《素问·五运行大论》，五运在下即在泉，在泉也有左右间气）少阳之右，阳明治之；阳明之右，太阳治之；太阳之右，厥阴治之；厥阴之右，少阴治之；少阴之右，太阴治之；太阴之右，少阳治之。这叫做气之标。（出自《素问·六微旨大论》）
少阳之上，火气治之，中见厥阴；阳明之上，燥气治之，中见太阴；太阳之上，寒气治之，中见少阴；厥阴之上，风气治之，中见少阳；少阴之上，热气治之，中见太阳；太阴之上，湿气治之，中见阳明。这叫做本。本之下，是中见；中见之下，是气之标。（同上）
天枢穴以上，天气主之；天枢穴以下，地气主之。这是气交之分，人气随之变化。（同上）
应天为天符，承岁为岁直，三合为治。（出自《素问·天元纪大论》）
木运临卯年，火运临午年，土运临四季年（辰戌丑未），金运临酉年，水运临子年。这叫岁会，是气的平和状态。（出自《素问·六微旨大论》，岁会即岁直）
土运之年，上面见到太阴；火运之年，上面见到少阳、少阴；金运之年，上面见到阳明；木运之年，上面见到厥阴；水运之年，上面见到太阳。这是天与之会。（同上，天会即天符）
天符是执法，岁会是行令，太乙天符是贵人。中执法者，其病迅速而危险；中行令者，其病缓慢而持久；中贵人者，其病暴烈而死。（同上）
厥阴司天，其化以风；少阴司天，其化以热；太阴司天，其化以湿；少阳司天，其化以火；阳明司天，其化以燥；太阳司天，其化以寒。根据所临藏的方位命名疾病。地化同候，间气皆然。主管左右的是间气，主管年度的是岁气，主管步数的是间气纪步。（出自《素问·至真要大论》）
如果真的像这样治病，只看历书日期就够了，何必诊脉？
显明（春分）的右边，是君火的位次。君火的右边退行一步（小满），是相火主治；再行一步（大暑），是土气主治；再行一步（秋分），是金气主治；再行一步（小雪），是水气主治；再行一步（大寒），是木气主治；再行一步，又是君火主治。相火之下，有水气承之；水位之下，有土气承之；土位之下，有风气承之；风位之下，有金气承之；金位之下，有火气承之；君火之下，有阴精承之。亢盛就会为害，有承制才能平衡。（出自《素问·六微旨大论》）
按五行相生：木生火，火生土，土生金，金生水，水复生木。五行相克：木克土，土克水，水克火，火克金，金复克木。都像环一样没有端点，这固然是天地自然的道理。自从一火分为二火，五行变成六行，环就断了。在五行旋转之余，忽然在君火之下加上“阴精承之”，试问阴精下面又有什么东西承之呢？《六元正纪大论》一篇用甲子排列年份，无异于星卜选择之书，难以全部记录。简要来说，除去天符、岁直外，其论五运有三：大运、主运、客运。大运又名中运，主宰一岁之气。甲己土运为宫，乙庚金运为商，丙辛水运为羽，丁壬木运为角，戊癸火运为徵。阳年为太，阴年为少。欲知主运、客运，须明白五运分步：大寒日交初运角（木），春分后第十三日交二运徵（火），芒种后十日交三运宫（土），处暑后七日交四运商（金），立冬后四日交终运羽（水）。阳年为太，阴年为少。如甲为阳年，土运太宫为主，作主运，太少相生，则太角起初运，少徵二运，太宫三运，少商四运，太羽终运。己为阴年，土运少宫为主，则少角起初运，太徵二运，少宫三运，太商四运，少羽终运。这是主运。又如甲为阳年，土运太宫为主，即以太宫加初运，少商加二运，太羽加三运，少角加四运，太徵加终运。这是客运。
北政之年，少阴在泉则寸口不应，厥阴在泉则右不应，太阴在泉则左不应。南政之年，少阴司天则寸口不应，厥阴司天则右不应，太阴司天则左不应。北政之年，三阴在下则寸不应，三阴在上则尺不应。南政之年，三阴在天则寸不应，三阴在泉则尺不应。左右相同。（出自《素问·至真要大论》）诸气在泉：风淫于内，治以辛凉，佐以苦甘，以甘缓之，以辛散之；热淫于内，治以咸寒，佐以甘苦，以酸收之，以苦发之；湿淫于内，治以苦热，佐以酸淡，以苦燥之，以淡泄之；火淫于内，治以咸冷，佐以苦辛，以酸收之，以苦发之；燥淫于内，治以苦温，佐以甘辛，以苦下之；寒淫于内，治以甘热，佐以苦辛，以咸泻之，以辛润之，以苦坚之。（同上）
The treatment methods in the *Neijing* (Inner Canon) are detailed regarding acupuncture but sparse regarding herbal medicine. However, the general principles of drug flavors and properties discussed in the *Neijing* are already comprehensive. If one can apply these principles by analogy, one will find them inexhaustible.
The generation of Yin essence fundamentally lies in the five flavors; yet, the injury to the five palaces of Yin (Liver, Heart, Spleen, Lung, Kidney) also stems from the five flavors. Excessive sourness causes Liver Qi to overflow, leading to the exhaustion of Spleen Qi; excessive saltiness causes labor in the bone Qi, shortening of muscles, and suppression of Heart Qi; excess sweetness leads to asthma, chest fullness, black complexion, and imbalance of Kidney Qi; excessive bitterness causes the Spleen Qi to fail in moistening and the Stomach Qi to become thick and turbid; excessive pungency causes the sinews and vessels to relax and deteriorate, and the spirit to be depleted (*Suwen: Shengqi Tongtian Lun*).
The Liver dislikes constraint and urgently requires sweet flavors to relax it; the Heart dislikes laxity and urgently requires sour flavors to astringe it; the Spleen dislikes dampness and urgently requires bitter flavors to dry it; the Lung dislikes rebellious Qi ascending and urgently requires bitter flavors to drain it downward; the Kidney dislikes dryness and urgently requires pungent flavors to moisten it, by opening the interstices, promoting fluid distribution, and unblocking Qi flow (*Suwen: Zangqi Fashi Lun*).
The Liver desires dispersion and urgently requires pungent flavors to disperse it; using pungent is tonifying, using sour is draining. The Heart desires softness and urgently requires salty flavors to soften it; using salty is tonifying, using sweet is draining. The Spleen desires relaxation and urgently requires sweet flavors to relax it; using bitter is draining, using sweet is tonifying. The Lung desires consolidation and urgently requires sour flavors to astringe it; using sour is tonifying, using pungent is draining. The Kidney desires firmness and urgently requires bitter flavors to firm it; using bitter is tonifying, using salty is draining (*ibid.*).
Pungent enters Qi; those with Qi disorders should not consume too much pungent. Salty enters Blood; those with Blood disorders should not consume too much salty. Bitter enters Bone; those with Bone disorders should not consume too much bitter. Sweet enters Flesh; those with Flesh disorders should not consume too much sweet. Sour enters Sinews; those with Sinew disorders should not consume too much sour (*Suwen: Xuanming Wuqi*). Excessive salty causes blood coagulation and changes in complexion; excessive bitter causes withered skin and fallen hair; excessive pungent causes tight sinews and withered nails; excessive sour causes calloused flesh and peeling lips; excessive sweet causes bone pain and falling hair (*Suwen: Wuzang Shengcheng*).
The Liver color is green; it suits sweet foods such as glutinous rice, beef, dates, and okra. The Heart color is red; it suits sour foods such as adzuki beans, dog meat, plums, and leeks. The Lung color is white; it suits bitter foods such as wheat, mutton, apricots, and wild onions. The Spleen color is yellow; it suits salty foods such as soybeans, pork, chestnuts, and broad bean leaves. The Kidney color is black; it suits pungent foods such as yellow millet, chicken, peaches, and scallions. Pungent disperses, sour astringes, sweet relaxes, firms bitter, and softens salty. Toxic drugs attack pathogenic factors; grains nourish; fruits assist; meats benefit; vegetables fill. This replenishes and benefits Jing and Qi (*Suwen: Zangqi Fashi Lun*).
A prescription with one Sovereign herb and two Ministers is called an "Odd" (Ji) formula. A prescription with two Sovereigns and four Ministers is called an "Even" (Ou) formula. Two Sovereigns and three Ministers is Odd; two Sovereigns and six Ministers is Even. For nearby diseases, use Odd formulas; for distant diseases, use Even formulas. For sweating treatments, do not use Odd; for purgative treatments, do not use Even. To tonify the Upper or treat upper body diseases, the prescription should be slow/gentle; to tonify the Lower or treat lower body diseases, the prescription should be urgent/strong. Urgent prescriptions have strong flavors and substances; slow prescriptions have weak flavors and substances. Nearby diseases with Odd/Even combinations have small doses; distant diseases with Odd/Even combinations have large doses. If the Odd formula fails, use the Even formula; this is called a "Heavy Formula" (Chong Fang). If the Even formula fails, use contrary assistance (Fan Zuo) to achieve the effect; this is what is meant by cold, heat, warm, and cool contrary assistance, following the disease nature (*Suwen: Zhi Zhen Yao Da Lun*).
One Sovereign and two Ministers constitute a small prescription; one Sovereign, three Ministers, and five Assistants constitute a medium prescription; one Sovereign, three Ministers, and nine Assistants constitute a large prescription. High [pathogens] are suppressed; low [pathogens] are lifted; excess is reduced; deficiency is tonified. Cold is treated with Heat; Heat is treated with Cold. Minor conditions are treated oppositely (Ni); major conditions are treated similarly (Cong). Asthenia is warmed; stagnation is dispersed; urgency is relaxed; scattering is gathered; loss is benefited; fright is calmed. Opposite treatment is Zheng Zhi (Standard Treatment); similar treatment is Fan Zhi (Contrary Treatment). Heat uses Cold but administered warm; Cold uses Heat but administered cool; Warmth uses Clearing but administered cold; Coolness uses Warming but administered hot (*ibid.*).
When treating with highly toxic drugs, stop when 60% of the disease is gone; with commonly toxic drugs, stop at 70%; with slightly toxic drugs, stop at 80%; with non-toxic drugs, stop at 90%. Use grains, meats, fruits, and vegetables for dietary therapy to complete recovery, ensuring no over-treatment injures healthy Qi. If the disease persists, repeat the method according to regulations (*ibid.*).
Do not offend Heat in hot seasons, nor Cold in cold seasons. For exterior-releasing treatments, do not avoid Heat; for interior-purging treatments, do not avoid Cold. Wood stagnation is reached/dispersed; Fire stagnation is vented; Earth stagnation is seized/cleared; Metal stagnation is drained/released; Water stagnation is broken/subdued (*Suwen: Liuyuan Zhengji Dalun*). There is a disease characterized by heart and abdominal fullness, where one cannot eat dinner if they ate breakfast, named Drum Distension (Guzhang), treated with Ji Shi Li (Chicken Dropping Yeast Liquid); one dose brings improvement, two doses bring cure. There is a disease with chest and hypochondriac distension, obstructing eating, preceded by smelling fishy odors, clear nasal discharge, spitting blood, cold limbs, dizziness, and frequent bleeding from bowels/bladder, named Blood Dryness (Xueku). This results from massive blood loss in youth or sexual activity while drunk, causing Qi exhaustion and Liver injury, leading to scanty or absent menstruation. Treat with Oumai Gu (Cuttlefish Bone) and Qianhu (Qianhu root) combined into pills the size of small beans, taken after meals with Abalone juice to benefit the injured Middle Jiao and Liver (*Suwen: Fuzhong Lun*).
The following texts may not be authentic classics, but the formulas are ancient and effective, so they are recorded.
There is a disease of anger and mania arising from Yang. Yang Qi is suddenly obstructed and difficult to resolve, hence the anger, named Yang Jue. Food enters Yin and generates Yang Qi; thus, depriving food cures it. Drink Sheng Tie Luo (Raw Iron Filings Decoction) to rapidly descend Qi. There is a disease with fever, lethargy, profuse sweating like bathing, aversion to wind, and shortness of breath, named Wine Wind (Jiu Feng), treated with Ze Xie (Alisma), Bai Zhu (Atractylodes Macrocephala Rhizome), and Mi Xian (Elaphrium) mixed and taken after meals (*Suwen: Bingneng Lun*).
There is a disease with sweet taste in the mouth, caused by the overflow of Five Qi, named Pi Dan (Spleen Heat). Such individuals often eat sweet and fatty foods. Fatty foods cause internal heat; sweet foods cause middle Jiao fullness. Thus, Qi overflows upward, transforming into Xiao Ke (Wasting-Thirst). Treat with Lan Cao (Eupatorium/Patchouli) to remove stale Qi (*Suwen: Qibing Lun*).
For needle-treatment of Cold Bi, use herbal moxibustion/warming: 20 jin of aged wine, 1 sheng of Shu Jiao (Sichuan Pepper), 1 jin of Gan Jiang (Dried Ginger), 1 jin of Gui Xin (Cinnamon Heart). Chop these four ingredients and soak in wine. Add 1 jin of cotton wadding and 4 zhang of fine white cloth into the wine. Place the container in horse manure, seal and coat tightly to prevent leakage. After five days and nights, take out the cloth and wadding, dry them, and re-soak until all juices are extracted. Each soaking must wait for specific days before drying. Mix the dregs with the wadding and wrap in cloth to make pads, 6-7 chi long, making 6-7 pads. Roast the pads over live mulberry charcoal and apply to the punctured sites of Cold Bi, allowing heat to penetrate to the lesion. Re-heat when cool, repeating 30 times. Wipe sweat with the pad 30 times. Enter the room immediately and avoid wind. Every needle insertion must be followed by warming. This is called "Inserting Heat," and Cold Bi can be cured (*Suwen: Shouyao Gangrou*).
Diseases of the Foot Yangming Meridian Sinews present with sudden facial deviation. Spasm prevents eye closure; heat causes flaccidity and inability to close eyes. Cold in cheek sinews causes spasm and pulling of the mouth; heat causes flaccidity and deviation. Treat by applying Ma Gao (Horse Fat) to the spasmodic side, and mixing Bai Jiu (White Wine) with Gui Zhi (Cinnamon Twig) powder to apply to the flaccid side. Use a mulberry hook to pull the mouth, place over a mulberry charcoal pit, adjusting height to sitting position. Moxa/warm the spasmodic cheek with horse fat, drink good wine, eat roasted meat. Non-drinkers should force themselves to do this and massage three times. Treatment involves burning needles (Fanzhen) and rapid needling (Jiesi), stopping when Deqi is achieved (*Lingshu: Jingjin*).
Insomnia occurs when Wei Qi travels in Yang and cannot enter Yin. Traveling in Yang makes Yang abundant; failing to enter Yin makes Yin deficient, hence insomnia. Administer Ban Xia Tang (Pinellia Decoction) once. When Yin and Yang connect, sleep comes immediately. The formula uses water from 1000 li away, stirred 10,000 times, taking 5 sheng of clear water. Boil over reed fire, add Shu Mi (Millet) 1 sheng and Zhi Ban Xia (Prepared Pinellia) 5 he, simmer slowly to 1.5 sheng. Strain and drink 1 small cup, three times daily, gradually increasing until effective. New cases sleep instantly; chronic cases sleep after three doses (*Lingshu: Xieke*).
Appendix: Analysis of Yunqi (Luck and Qi)
Years of Jia and Ji are governed by Earth Yun. Years of Yi and Geng are governed by Metal Yun. Years of Bing and Xin are governed by Water Yun. Years of Ding and Ren are governed by Wood Yun. Years of Wu and Gui are governed by Fire Yun (*Suwen: Tianyuanji Dalun*). Heaven has six as its rhythm; Earth has five as its system. Jun Huo (Monarch Fire) is defined by name; Xiang Huo (Minister Fire) is defined by position (*ibid.*). Years of Zi and Wu see Shao Yin above; Chou and Wei see Tai Yin above; Yin and Shen see Shao Yang above; Mao and You see Yang Ming above; Chen and Xu see Tai Yang above; Si and Hai see Jue Yin above (*ibid.*, "Shang Jian" is also known as Si Tian). Above Jue Yin, Wind Qi governs; above Shao Yin, Heat Qi governs; above Tai Yin, Dampness Qi governs; above Shao Yang, Minister Fire Qi governs; above Yang Ming, Dryness Qi governs; above Tai Yang, Cold Qi governs (*ibid.*).
(Commentary by Shen Youpeng): To correct errors, one must first correct names. Once names are correct, errors disappear. For instance, San Yin San Yang are names of meridians in the human body. Those running on the Yang aspects of hands and feet are called Hand and Foot Three Yang; those on the Yin aspects are called Hand and Foot Three Yin. They connect internally to Zang-Fu organs, having form and substance. They are not like empty theories of old/young Yin/Yang where Li Qi (Principle/Qi) can be matched everywhere. Furthermore, in Heaven it is Wind, on Earth it is Wood, in the Zang it is Liver; in Heaven it is Heat, on Earth it is Fire, in the Zang it is Heart; in Heaven it is Dampness, on Earth it is Earth, in the Zang it is Spleen; in Heaven it is Dryness, on Earth it is Metal, in the Zang it is Lung; in Heaven it is Cold, on Earth it is Water, in the Zang it is Kidney. This is the profound truth of medical classics, cited even in Yunqi chapters. It is not merely because the Five Elements connect Heaven, Earth, and Man that there are immutable rules? Now, saying "Above Shao Yin, Heat Qi governs" highlights the Heart but omits the Kidney. Saying "Above Tai Yin, Dampness Qi governs" highlights the Spleen but omits the Lung. If Yang Ming Dryness refers to the Large Intestine, it speaks of the Lung; if Tai Yang Cold refers to the Bladder, it speaks of the Kidney. If so, why does the discussion of Five Elements use Zang theory for Wind, Heat, Dampness, but Fu theory for Cold and Dryness? This is merely forcing a match with San Yin San Yang. Moreover, adding a second Fire outside the Five Elements, claiming it has Yin and Yang types, ignores why Metal, Wood, Water, and Earth do not have Yin and Yang types. Also, the "Zhong Jian" (Middle Manifestation) line clearly refers to Zang-Fu exterior-interior relationships, yet contains errors. Shao Yin and Tai Yang are exterior-interior pairs (Heart-Small Intestine, Kidney-Bladder). The text says Tai Yang's Zhong Jian is Shao Yin, and Shao Yin's Zhong Jian is Tai Yang, implying Heart and Bladder are exterior-interior. Such confusion hardly qualifies as classic text. Yet, famous doctors since antiquity, except Bian Que and Zhang Zhongjing, all cite it. Therefore, I record and analyze it.
If Jue Yin is Shang Jian (Si Tian), Left is Shao Yin, Right is Tai Yang. If Shao Yin is Shang Jian, Left is Tai Yin, Right is Jue Yin. If Tai Yin is Shang Jian, Left is Shao Yang, Right is Shao Yin. If Shao Yang is Shang Jian, Left is Yang Ming, Right is Tai Yin. If Yang Ming is Shang Jian, Left is Tai Yang, Right is Shao Yang. If Tai Yang is Shang Jian, Left is Jue Yin, Right is Yang Ming (*Suwen: Wuyunxing Dalun*, Left/Right Jian Qi of Si Tian). If Jue Yin is Up, then Shao Yang is Down, Left Yang Ming, Right Tai Yin. If Shao Yin is Up, then Yang Ming is Down, Left Tai Yang, Right Shao Yang. If Tai Yin is Up, then Tai Yang is Down, Left Jue Yin, Right Yang Ming. If Shao Yang is Up, then Jue Yin is Down, Left Shao Yin, Right Tai Yang. If Yang Ming is Up, then Shao Yin is Down, Left Tai Yin, Right Jue Yin. If Tai Yang is Up, then Tai Yin is Down, Left Shao Yang, Right Shao Yin (*ibid.*, Wu Yun Down is Zai Quan, which also has Left/Right Jian Qi). Right of Shao Yang is governed by Yang Ming; Right of Yang Ming by Tai Yang; Right of Tai Yang by Jue Yin; Right of Jue Yin by Shao Yin; Right of Shao Yin by Tai Yin; Right of Tai Yin by Shao Yang. This is called Biao (Mark/Manifestation) of Qi (*Suwen: Liuzhi Dajun*).
Above Shao Yang, Fire Qi governs, Zhong Jian is Jue Yin. Above Yang Ming, Dryness Qi governs, Zhong Jian is Tai Yin. Above Tai Yang, Cold Qi governs, Zhong Jian is Shao Yin. Above Jue Yin, Wind Qi governs, Zhong Jian is Shao Yang. Above Shao Yin, Heat Qi governs, Zhong Jian is Tai Yang. Above Tai Yin, Dampness Qi governs, Zhong Jian is Yang Ming. This is Ben (Root). Below Ben is Zhong Jian; below Zhong Jian is Biao of Qi (*ibid.*).
Above Tianshu, Heaven Qi governs; below Tianshu, Earth Qi governs. This is the division of Qi interaction, where Human Qi follows (*ibid.*).
Matching Heaven is Tian Fu (Heavenly符); following the Year is Sui Zhi (Year Direct); the combination of three is Zhi (Treatment) (*Suwen: Tianyuanji Dalun*).
Wood Yun meets Mao year; Fire Yun meets Wu year; Earth Yun meets Four Seasons years (Chen, Xu, Chou, Wei); Metal Yun meets You year; Water Yun meets Zi year. This is Sui Hui (Year Assembly), the peace of Qi (*Suwen: Liuzhi Dajun*, Sui Hui is Sui Zhi).
In Earth Yun years, Tai Yin is Shang Jian. In Fire Yun years, Shao Yang and Shao Yin are Shang Jian. In Metal Yun years, Yang Ming is Shang Jian. In Wood Yun years, Jue Yin is Shang Jian. In Water Yun years, Tai Yang is Shang Jian. This is Tian Zhi Hui (Heavenly Meeting) (*ibid.*, Tian Hui is Tian Fu).
Tian Fu combined with Sui Hui is Taiyi Tianfu (*ibid.*).
Tian Fu is the Executor; Sui Hui is the Order-Giver; Taiyi Tianfu is the Noble Person. Illness from the Executor is fast and dangerous; from the Order-Giver, slow and persistent; from the Noble Person, violent and fatal (*ibid.*).
Jue Yin Si Tian transforms as Wind; Shao Yin Si Tian as Heat; Tai Yin Si Tian as Dampness; Shao Yang Si Tian as Fire; Yang Ming Si Tian as Dryness; Tai Yang Si Tian as Cold. Diseases are named according to the Zang position occupied. Earth transformations follow the same pattern; Jian Qi are all alike. Those governing left and right are Jian Qi; those governing the year are Sui Qi; those governing steps are Jian Qi Bu Bu (*Suwen: Zhi Zhen Yao Da Lun*).
If one treats diseases this way, checking the calendar suffices; why bother with pulse diagnosis?
Xianming (Spring Equinox) right is the position of Jun Huo. Retreating one step from Jun Huo (Grain Full) is governed by Xiang Huo. One more step (Great Heat) is governed by Earth Qi. One more step (Autumn Equinox) by Metal Qi. One more step (Light Snow) by Water Qi. One more step (Great Cold) by Wood Qi. One more step returns to Jun Huo. Below Xiang Huo, Water Qi succeeds; below Water, Earth Qi succeeds; below Earth, Wind Qi succeeds; below Wind, Metal Qi succeeds; below Metal, Fire Qi succeeds; below Jun Huo, Yin Jing (Yuan Essence) succeeds. Excess causes harm; succession brings restraint (*Suwen: Liuzhi Dajun*).
According to Mutual Generation: Wood generates Fire, Fire generates Earth, Earth generates Metal, Metal generates Water, Water generates Wood again. According to Mutual Restriction: Wood restricts Earth, Earth restricts Water, Water restricts Fire, Fire restricts Metal, Metal restricts Wood again. All form a continuous circle, natural to Heaven and Earth. Since one Fire was split into two, turning Five Elements into Six, the circle is broken. Amidst the rotation of Five Elements, suddenly "Below Jun Huo, Yin Jing succeeds" is added. What succeeds Yin Jing? The chapter *Liuyuan Zhengji* arranges years by Jiazi, resembling astrology/almanacs, too complex to record fully. Briefly, excluding Tian Fu and Sui Zhi, the discussion of Wu Yun has three: Da Yun (Great Luck), Zhu Yun (Principal Luck), Ke Yun (Guest Luck). Da Yun, also called Zhong Yun, governs the year's Qi. Jia/Ji Earth is Gong; Yi/Geng Metal is Shang; Bing/Xin Water is Yu; Ding/Ren Wood is Jue; Wu/Gui Fire is Zhi. Yang years are Tai (Greater); Yin years are Shao (Less). To understand Zhu Yun and Ke Yun, one must know the five steps of Wu Yun. Great Cold begins Step 1 Jue (Wood); 13 days after Spring Equinox begins Step 2 Zhi (Fire); 10 days after Grain in Ear begins Step 3 Gong (Earth); 7 days after End of Heat begins Step 4 Shang (Metal); 4 days after Start of Winter begins Step 5 Yu (Water). Yang years are Tai, Yin years are Shao. For example, Jia is a Yang year, Earth Yun Tai Gong is Principal. Generating Tai/Shao, Tai Jue starts Step 1, Shao Zhi Step 2, Tai Gong Step 3, Shao Shang Step 4, Tai Yu Step 5. Ji is a Yin year, Earth Yun Shao Gong is Principal. Shao Jue starts Step 1, Tai Zhi Step 2, Shao Gong Step 3, Tai Shang Step 4, Shao Yu Step 5. This is Zhu Yun. For Ke Yun, Jia (Yang) Tai Gong is Principal. Add Tai Gong to Step 1, Shao Shang to Step 2, Tai Yu to Step 3, Shao Jue to Step 4, Tai Zhi to Step 5. This is Ke Yun.
In Bei Zheng (North Polarity) years, if Shao Yin is Zai Quan, Cun Kou pulse does not respond; if Jue Yin is Zai Quan, Right does not respond; if Tai Yin is Zai Quan, Left does not respond. In Nan Zheng (South Polarity) years, if Shao Yin is Si Tian, Cun Kou does not respond; if Jue Yin is Si Tian, Right does not respond; if Tai Yin is Si Tian, Left does not respond. In Bei Zheng years, if San Yin is Down, Cun does not respond; if San Yin is Up, Chi does not respond. In Nan Zheng years, if San Yin is Tian, Cun does not respond; if San Yin is Quan, Chi does not respond. Left and Right are the same (*Suwen: Zhi Zhen Yao Da Lun*). For Qi in Quan: Wind rampant inside, treat with Pungent-Cool, assist with Bitter-Sweet, relax with Sweet, disperse with Pungent. Heat rampant inside, treat with Salty-Cold, assist with Sweet-Bitter, astringe with Sour, vent with Bitter. Dampness rampant inside, treat with Bitter-Hot, assist with Sour-Light, dry with Bitter, drain with Light. Fire rampant inside, treat with Salty-Cold, assist with Bitter-Pungent, astringe with Sour, vent with Bitter. Dryness rampant inside, treat with Bitter-Warm, assist with Sweet-Pungent, purge with Bitter. Cold rampant inside, treat with Sweet-Hot, assist with Bitter-Pungent, drain with Salty, moisten with Pungent, firm with Bitter (*ibid.*).