（素问至真要大论）
帝曰∶方制君臣何谓也？岐伯曰∶主病之谓君，佐君之谓臣，应臣之谓使，非上下三品之谓也。（主病者，对证之要
药也，故谓之君。君者，味数少而分两重，赖之以为主也。佐君者谓之臣，味数稍多而分两稍轻，所以匡君之不迨也。
应臣者谓之使，数可出入而分两更轻，所以备通行向异之使也。此则君臣佐使之义，非上下三品如下文善恶殊贯之谓。
使，去声。）帝曰∶三品何谓？岐伯曰∶所以明善恶之殊贯也。（前言方制，言处方之制，故有君臣佐使；此言三品，言
药性善恶，故有上中下之殊。神农云∶上药为君，主养命以应天；中药为臣，主养性以应人；下药为佐使，主治病以应
地。故在本草经有上中下三品之分，此所谓善恶之殊贯也。）
（素问至真要大论 五常政大论）
帝曰∶病之中外何如？岐伯曰∶从内之外者调其内，从外之内者治其外。（素问至真要大论。从内之外者内为本，从
外之内者外为本，但治其本，无不愈矣。）从内之外而盛于外者，先调其内而后治其外；从外之内而盛于内者，先治其外
而后调其内。（病虽盛于标，治必先其本，而后可愈，此治病之大法也，故曰治病必求其本。）中外不相及，则治主病。（中
外不相及，谓既不从内，又不从外，则但求其见在所主之病而治之。愚按∶此篇即三因之义也。如金匮玉函要略曰∶千
般难，不越三条∶一者经络受邪入脏腑，为内所因也；二者四肢九窍血脉相传，壅塞不通，为外皮肤所中也；三者房
室金刃虫兽所伤也。故陈无择着三因方曰∶有内因，有外因，有不内外因。盖本于仲景之三条，而仲景之论实本诸此耳。
，昌震切，病也。）
帝曰∶善。病之中外何如？（此下与前本出同篇，但前篇问病之中外，伯答以标本之义，故此复问者，盖欲明阴阳
治法之详也。）岐伯曰∶调气之方，必别阴阳，定其中外，各守其乡，内者内治，外者外治，微者调之，其次平之，盛者
夺之，汗之下之，寒热温凉，衰之以属，随其攸利，（方，法也。阴阳之道，凡病治脉药皆有关系，故必当详别之。中外，
表里也。微者调之，谓小寒之气，和之以温，小热之气，和之以凉也。其次平之，谓大寒之气，平之以热，大热之气，
平之以寒也。盛者夺之，谓邪之甚者当攻而取之，如甚于外者汗之，甚于内者下之。凡宜寒宜热，宜温宜凉，当各求其
属以衰去之，惟随其攸利而已。攸，所也。别，必列切。）谨道如法，万举万全，气血正平，长有天命。（能谨于道而如
其法，则举无不当，而天命可以永昌矣。）帝曰∶善。
帝曰∶病在中而不实不坚、且聚且散奈何？岐伯曰∶悉乎哉问也。无积者求其脏，虚则补之，（素问五常政大论。积
者有形之病，有积在中，则坚实不散矣。今其不实不坚、且聚且散者，无积可知也。无积而病在中者，脏之虚也。故当
随病所在，求其脏而补之，脏气充则病自安矣。）药以祛之，食以随之，行水渍之，和其中外，可使毕已。（药以祛之，
去其病也。食以随之，养其气也。行水渍之，通其经也。若是则中外和调而病可已矣。祛者，非攻击之谓，凡去病者皆
可言祛。渍，资四切，浸洗也。）
（《素问·至真要大论》）
黄帝问道：方剂的君臣配伍原则是指什么？岐伯回答说：针对主要病情起主导作用的药物称为君药，辅助君药发挥治疗作用的药物称为臣药，引导诸药直达病所或调和药性的药物称为使药，这并不是指将药物分为上、中、下三品。（所谓主病，即针对证候的关键药物，所以称之为君。君药的特点是味数少而剂量重，依靠它作为治疗的主帅。辅助君药的称为臣药，味数稍多而剂量稍轻，用来匡正君药治疗的不足。响应臣药安排的称为使药，数量可灵活增减且剂量更轻，用来备办通行引导的使者。这就是君臣佐使的含义，并非像下文所说的那样有善恶截然不同的上下三品之分。使，读去声。）黄帝又问：药物的三品分类是指什么？岐伯回答说：这是为了阐明药物性质的善恶区别。（前面讲方制，是讲处方的制度，所以有君臣佐使的区分；这里讲三品，是讲药性的善恶，所以有上、中、下的不同。神农说：上等的药作为君药，主要保养生命以顺应天道；中等的药作为臣药，主要调养性情以顺应人道；下等的药作为佐使，主要治疗疾病以顺应地道。所以在《本草经》中有上、中、下三品的分类，这就是所说的善恶的区别。）
（《素问·至真要大论》、《五常政大论》）
黄帝问道：疾病发生在体内和外部的情况是怎样的？岐伯回答说：由内部病变影响到外部的，要调理内部；由外部邪气侵入内部的，要治疗外部。（《素问·至真要大论》指出：由内及外的，内部为本；由外及内的，外部为本，只要治疗其根本，没有不痊愈的。）如果由内部病变引起且外部症状严重的，先调理内部然后再治疗外部；如果由外部邪气侵入且内部症状严重的，先治疗外部然后再调理内部。（虽然标症严重，但治疗必须先治其本，然后才能痊愈，这是治病的大法，所以说治病必须探求根本。）如果内部和外部互不影响，则只治疗主要的病症。（内部和外部互不影响，意思是既不是从内传外，也不是从外传内，那么就只针对当前所见的主要病症进行治疗。我按语：这篇内容就是“三因”的意义。如《金匮玉函要略》说：千般灾难，不超过三条：一是经络受邪入脏腑，属于内因；二是四肢九窍血脉相传，壅塞不通，属于外皮肤所受；三是房室、金刃、虫兽所伤。所以陈无择著《三因方》说：有内因，有外因，有不内外因。这原本是基于张仲景的三条论述，而张仲景的理论实际上源于此。疰，昌震切，指病也。）
黄帝说：好。疾病在内外方面的情况究竟如何？（以下内容与前文出自同一篇，但前一篇问的是疾病的内外，岐伯回答的是标本的道理，所以这里再次询问，大概是为了详细说明阴阳治法的细节。）岐伯回答说：调气的方剂，必须辨别阴阳，确定病位的内外，各守其部位，内部的病从内部治疗，外部的病从外部治疗，轻微的病用调和的方法，其次用平复的方法，严重的病用攻夺的方法，该发汗的发汗，该泻下的泻下，寒热温凉，根据所属性质来衰减病势，随着病情的有利条件进行处理，（方，指方法。阴阳的道理，凡是治病、诊脉、用药都有关联，所以必须详细辨别。中外，指表里。轻微的病用调和的方法，指小寒之气，用温和的药调和；小热之气，用清凉的药调和。其次用平复的方法，指大寒之气，用热药平抑；大热之气，用寒药平抑。严重的病用攻夺的方法，指邪气严重的应当攻逐祛除，如邪气盛于外者用发汗法，邪气盛于内者用泻下法。凡是适宜寒、热、温、凉的，应当各自寻求其所属性质来衰减病势，只是随着病情的有利条件处理罢了。攸，指所。别，必列切。）谨慎地遵循大道和方法，就能万举万全，气血平和，长久享有天命。（如果能谨慎于道并符合其法，那么举动就没有不当之处，天命就可以永远昌盛了。）黄帝说：好。
黄帝问道：病位在内部，但不坚实，而且时聚时散，该怎么办？岐伯回答说：问得真详尽啊。没有积滞的，要探求虚损的脏腑，虚证就用补法，（《素问·五常政大论》指出：积是有形的病证，如果在内部有积，就会坚实不散。现在说不坚实，而且时聚时散，可知没有积滞。没有积滞而病在内部的，是脏腑虚弱。所以应当随病所在，探求其脏而进行补益，脏气充盛则病自然安宁。）用药祛除病邪，用食物调养正气，用水洗渍疏通经络，使内外调和，可以使疾病痊愈。（用药祛除病邪，是去除疾病。用食物调养正气，是滋养元气。用水洗渍，是疏通经络。像这样内外调和，疾病就可以痊愈了。祛，并不是攻击的意思，凡是去除疾病的都可以称为祛。渍，资四切，指浸洗。）
(Su Wen, Chapter 74: The Most Essential and Demanding Treatise)
The Yellow Emperor asked: What is meant by the principle of sovereign, minister, assistant, and courier in the formulation of prescriptions? Qibo replied: The drug that primarily treats the disease is called the sovereign (Jun, 君药, sovereign herb); the drug that assists the sovereign is called the minister (Chen, 臣药, minister herb); the drug that responds to the minister is called the courier (Shi, 使药, courier herb). This does not refer to the classification into upper, middle, and lower grades. (Treating the primary disease refers to the key medicine against the syndrome, hence it is called the sovereign. The sovereign herb is characterized by few types and heavy dosage, relying on it as the main force. Assisting the sovereign is called the minister, with slightly more types and lighter dosage, used to correct the deficiencies of the sovereign. Responding to the minister is called the courier, with flexible quantity and even lighter dosage, used as a guide for passage and direction. This is the meaning of sovereign, minister, assistant, and courier, not the distinct hierarchy of good and bad as described in the upper, middle, and lower grades below. 'Courier' is pronounced with the departing tone.) The Yellow Emperor asked: What is meant by the three grades? Qibo replied: This is to clarify the distinction between good and bad properties. (Previously discussing prescription formulation referred to the system of prescribing, hence there is a distinction of sovereign, minister, assistant, and courier; here discussing the three grades refers to the goodness or badness of drug properties, hence there is a difference among upper, middle, and lower. Shennong said: Upper-grade drugs serve as sovereigns, mainly nourishing life to correspond to Heaven; middle-grade drugs serve as ministers, mainly nourishing nature to correspond to Humanity; lower-grade drugs serve as assistants and couriers, mainly treating diseases to correspond to Earth. Therefore, in the *Shennong Bencao Jing* (Divine Farmer's Materia Medica), there is a division into upper, middle, and lower grades, which is what is meant by the distinction of good and bad.)
(Su Wen, Chapter 74: The Most Essential and Demanding Treatise; Chapter 75: The Great Administration of the Five Constants)
The Yellow Emperor asked: How are diseases situated internally and externally? Qibo replied: When pathology originates internally and manifests externally, regulate the interior; when pathology originates externally and invades internally, treat the exterior. (Su Wen, Chapter 74 states: When originating from within and affecting the outside, the interior is the root; when originating from outside and affecting the inside, the exterior is the root. By treating the root, recovery is inevitable.) If pathology originates internally and symptoms are severe externally, first regulate the interior and then treat the exterior; if pathology originates externally and symptoms are severe internally, first treat the exterior and then regulate the interior. (Although the branch symptoms are severe, treatment must address the root first, after which recovery is possible. This is the great method of treating diseases, hence it is said that treating diseases requires seeking the root.) If the interior and exterior do not affect each other, then treat the primary disease. (Interior and exterior not affecting each other means neither originating from the interior nor from the exterior; thus, one should only seek and treat the primary disease currently manifested. My commentary: This section embodies the concept of the Three Causes. As stated in the *Jin Gui Yu Han Yao Lue*: "A thousand calamities do not exceed three categories": First, pathogens entering meridians and organs constitute the internal cause; second, blockage and transmission in blood vessels of limbs and orifices constitute the external cause affecting the skin; third, injuries from intercourse, metal blades, insects, and beasts. Thus, Chen Wuzhe in his *San Yin Fang* (Formulas of the Three Causes) stated there are internal causes, external causes, and causes neither internal nor external. This originates from Zhang Zhongjing's three categories, whose theory actually derives from this text. Zhu, pronounced Changzhen qie, refers to disease.)
The Yellow Emperor said: Excellent. How exactly are diseases situated internally and externally? (The following content originates from the same chapter as before, but since the previous inquiry was answered with the principle of root and branch, this repeated question aims to elucidate the details of yin-yang treatment methods.) Qibo replied: In formulas for regulating Qi, one must distinguish yin and yang, determine the location as interior or exterior, and adhere strictly to their respective regions. Internal diseases are treated internally, external diseases are treated externally. Mild conditions are regulated, moderate conditions are pacified, and severe conditions are subdued. Methods include sweating and purging. For cold, heat, warmth, and coolness, reduce them according to their nature, acting according to what is beneficial. (Formula refers to method. The way of yin and yang relates to all aspects of diagnosis, pulse reading, and medication, so they must be carefully distinguished. Interior and exterior refer to deep and superficial levels. Regulating mild conditions means harmonizing slight cold with warmth and slight heat with coolness. Pacifying moderate conditions means using heat to balance significant cold and cold to balance significant heat. Subduing severe conditions means attacking and removing severe pathogens, such as inducing sweat for severe exterior pathogenesis and purging for severe interior pathogenesis. Whether cold, heat, warm, or cool treatments are appropriate, one should seek their corresponding nature to reduce the pathogen, simply acting according to what is beneficial. You refers to 'where'. Bie, pronounced Bilie qie.) By diligently following the Dao and these methods, every action will be successful, Qi and Blood will remain balanced, and one may long enjoy natural lifespan. (If one is diligent in the Dao and conforms to the methods, actions will be appropriate, and natural lifespan can be perpetuated.) The Yellow Emperor said: Excellent.
The Yellow Emperor asked: What should be done if the disease is located internally, yet feels neither solid nor firm, appearing and disappearing intermittently? Qibo replied: Your question is indeed thorough. For cases without accumulation, seek the deficient Zang organ; if deficient, tonify it. (Su Wen, Chapter 75 states: Accumulation is a tangible disease. If accumulation exists internally, it would be firm and unscattered. Since it is neither firm nor solid and appears and disappears, it is known that there is no accumulation. Disease located internally without accumulation indicates deficiency of the Zang organs. Therefore, one should follow the location of the disease, identify the affected Zang organ, and tonify it. When Zang Qi is充盈 (full/abundant), the disease will naturally settle.) Use herbs to dispel the pathogen, use food to follow up with nourishment, use water immersion to promote circulation, harmonize the interior and exterior, and the disease can be cured. (Using herbs to dispel removes the disease. Using food to follow up nourishes Qi. Water immersion promotes meridian flow. With such measures, the interior and exterior will harmonize, and the disease can be resolved. Dispelling does not mean aggressive attack; any removal of disease can be termed dispelling. Zi, pronounced Zisi qie, refers to soaking/washing.)