夫病之气者，诸风掉眩，皆属肝木。诸痛痒疮疡，皆属心火。诸湿肿满，皆属脾土。诸气
郁，病痿，皆属肺金。诸寒收引，皆属肾水。
诸暴强直，支痛软戾，里急筋挛，（缩也。）皆属于风。诸病喘呕吐酸，暴注下迫，转筋，小便
混浊，腹胀大而鼓之有声如鼓，痈疽疡胗，瘤气结核，吐下霍乱，瞀郁，肿胀，鼻塞鼽衄，血泄
淋闭，身热恶寒，战栗，惊惑悲笑，谵妄衄 ，（血汗也。）皆属于热。诸痉强直，积饮痞隔，中满，
霍乱吐下，体重 肿，（肉如泥，按之不起也。）皆属于湿。诸热瞀 ，暴喑，冒昧，躁扰狂越，骂
詈惊骇， 肿疼酸，气逆上冲，禁栗，如丧神守，嚏呕，疮疡，喉痹耳鸣，呕痛溢食不下，目眯
不明，暴注， ，暴病暴死，皆属于火。诸涩枯涸，干劲皴揭，皆属于燥。诸病上下所出水液，澄澈清冷，
瘕 疝，坚痞腹满急痛，下利青白，食已不化，吐利腥秽，屈伸不便，厥逆禁固，皆属于寒。
（新添）夫医教者，伏自三坟，流于黄帝，至今数十万载。人皆不达《素问》五运六气造
化之理，皆检寻方论，妄为调治，全不论五运六气造化之理，标本顺逆，与三阴三阳，虚实邪正
者也。《素问》∶曰治之者，正者正治，反者从治，从少从多，皆平是也。正治者，寒者热治，
寒者寒治是也。病逆者，可以从治。病反逆者，脉大气衰，脉小气盛，谷入多而气少，谷入少而
气多，此为反也，可以从顺其病势。若逆之者，命以危之矣。药有四时之宜，曰用温远温，用热
远热，用凉远凉，用寒远寒。食宜同法。有假者反常。此乃四时之用也。春宜服凉药，夏宜服寒
药，秋宜用温药，冬宜用热药。又曰∶不远寒、不远热者奈何？经曰不远寒则寒至，寒至则坚痞
腹满急痛，下利青白，不远热则热至，热至则惊骇瞀闷，悲笑谵妄，疮疡，鼻窒鼽，衄血溢血，
淋病生矣。又曰∶不知标本，是谓妄行，知标与本，易而勿损，察本与标，气可令调，此之谓
也。夫标本之道，浅而博，小而大，可以言一而知百病之害。言标与本，易而勿损，察本与标，气
可令调，明知逆顺，正行无问，为万民式，天之大道也。
（旧经）凡此六气，为诸病之本也，候其六脉，而可知矣。大凡治病，必明此之寒暑燥湿
风火六气，最为要也。其治病之法者，以寒治热，以热治寒，以清治温，以温治清，以燥治湿，
以湿治燥，乃正治之法也，又云逆治，所谓药气
逆病之气也。诊其脉候，惟不应气，而无左右尺寸交反，其病轻微，则当如此之治也。或其左右
尺寸脉见交反，君臣易位，其病必重而危，当从反治之法也。其反治者，亦名从治，所谓药气从
顺于病气也，是故以热治热，以寒治寒。然以热治热者，非谓病气热甚而更以热性之药治之，本
是寒性之药，反热佐而服也。所谓病气热甚，药气反寒，病热极甚而拒其药寒，则寒攻不入，寒
热交争，则其病转加也。故用寒药，反热佐而服之，令药气与病气不相为忤。其药本寒，热服下
咽之后，热体既消，寒性乃发，由是病气随之。余皆仿此也。然正治之法，犹君刑臣过，逆其臣
性而刑之矣，故病热不甚，治之以寒，逆其病气，而病除自愈矣。反治之法，犹臣谏君，非顺其
君性，而以说之，其始则从，其终则逆，可以谏君去其邪而归其正也。又，王冰∶病小犹救人火，
火得草而KT ，得木而燔，得水而灭。病大犹救龙火，然火得湿而焰，得水而燔，以人火逐之，
其火自灭尔。然病气热甚，攻之以寒，病气热盛，必能与药气相持，而反生其祸也。是故以寒，
反热佐而服之，其始顺其病气，使病不为相忤，而终必去其邪矣。又，久病热泄，以寒药下之，
久病寒泄，以热药下之。又，中满下虚，则峻补于下，疏通于中，下虚得实，中满通利，乃得和
平，亦皆反治之法也。故经曰热因寒用，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，可使破积，可使溃坚，可使气和，可使必已，此之谓也。
凡此之道，是以明其药寒热温凉之性也。药有酸苦辛咸甘淡之味，皆各有所能，而不可不通
矣。夫药之气味，不必气寒之物而味皆咸，味咸之物其气皆寒之类也。凡同气之物，皆有诸味，
同味之物，皆有诸气，元相气味各有浓薄，性用不等，制其方者，必且明其用矣。经曰味为阴，
味浓者为纯阴，味薄为阴中之阳，气为阳，气浓者为纯阳，气
薄为阳中之阴。气味者，各有五也，五味者，酸苦甘辛咸，五气者寒热温凉中。又曰∶辛散、酸
收、甘缓、苦坚、咸软。又曰∶五气肝凑臊，心凑臭，肺凑腥，脾凑香，肾凑腐也。气味浓薄，
性味燥静，治补多少，力化浅深是也。然味浓则泄，味薄则通，气薄则发泄，气浓则发热。又云∶
辛甘发散为阳，酸苦咸涌泄为阴，淡味渗泄为阳。然发之谓发汗也，涌之谓吐也，泄之谓下也，
渗泄谓利小便也。凡此之味，各有所能，然辛能散结润燥，苦能燥湿软坚，咸能软坚，酸能收缓
收散，甘能缓急，淡能利窍。故经曰∶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。
肝欲散，急食辛以散之，以辛补之，以酸泻之。心欲软，急食咸以软之，用咸补之，以甘泻之。
脾欲缓，急食甘以缓之，用甘补之，以苦泻之。肺欲收，急食酸以收之，用酸补之，以辛泻之。
肾欲坚，急食苦以坚之，用苦补之，以咸泻之。凡此者，是以明其味之用也。若用其味，必明气
之可否，用其气者，必明味之所宜。适其病之标本，腑脏寒热虚实，微甚缓急，而以其药之气味，
随证所宜，而以制其方也。是故方有君臣佐使，轻重、缓急、大小、反正、逆从之制也。然主治
病者为君，佐君者为臣，应臣之用者为使，皆随病之所宜，而又赞成方而用之也。故经曰∶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。去咽嗌近
者奇之，远者偶之，汗者不以
偶，下者不以奇。补上治上制之以缓，补下治下制之以急。急者气味浓也，服剂大，缓者气味薄
也，服剂小。薄则少服而频于食后，浓则多服而稀于食前。肺少九服，肾多二服，余皆相次而为
加减，随证大小，而以制之。故曰∶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。微者逆其病气治之，正治之法也，甚者从其病气佐之，反治之法也。从少从多，
观其证用。然一同二异，谓之从少，二同三异，是谓从多，随证所宜，而以其毒？然毒者，所谓
药有三品，上品为小毒，中品为常毒，下品为大毒。三品之外，谓之无毒。《神农》云∶药有三
品，以应三才之义也。上品为君，主养命，小毒，以应天，中品为臣，主养性，常毒，以应人，
下品为佐使，主治病，大毒，以应地。凡此君臣佐使之义，是以明其药性善恶之殊贯，乃服饵之
道也。治病之道，不当从此，皆从病之所宜，而以用其毒矣。又，其人皮浓色黑，大骨肉肥者，
皆能胜毒，治之以其浓药。瘦而薄肤，色 白者，皆不能胜毒，治之以其薄药。故经曰∶能胜毒
者以浓药，不能胜毒者以薄药，宁小勿其大，宁善勿其毒。小者是谓奇方，奇方不去，偶方主之。
偶方病在，则反偶以佐之，而以同病之气而取之。勿令太过，而反中其毒。若妇人重身，而病
瘕坚积，痛甚不堪，不救必死者，以其毒衰其大半而止，则子母无殒。若令太过，则伤其命。故
经曰∶病有新久，
方有大小，有毒无毒，固有常制矣。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。
必先岁气，无伐天和，无盛盛，无虚虚，而遗人夭殃，无致邪，无失正，绝人长命，此之谓也。
及夫治病之要者，必明五气为病，郁之甚者，如法治之。故曰木郁达之，所谓吐令条达也，
火郁发之，所谓汗令疏散也，土郁夺之，所谓下令无壅碍也，金郁泄之，所谓渗泄、解表、利小
便也，水郁折之，所谓抑其冲逆也。通其五法，气乃平调，复视其虚实，而以调之，乃治病之大
体也。及夫诸阳病热而脉数，重手按之，其脉不动者，乃寒盛格阳而致之，非热也，是谓阳中伏
阴，而寒气郁之甚也，治之则当以热，逆其外而顺其内也。诸阴病寒而脉迟，顺其阴证，重手按
之，其脉反甚，鼓击于指下而盛者，所谓热盛拒阴而生其病，非谓寒也，是谓阴中伏阳，热气郁
之甚也，治之以寒，是以逆其外而顺其内也。逆外顺内则生，逆内顺外则死矣。故曰∶知标与本，
用之不殆，明知逆顺，正行无问，然病有标本，治有逆顺。百病之起，有生于本者，有生于标者，
有生于中者。有其在标而求之于标者，有其在本而求之于本者，有其在本而求之于标，有其在标
而求之于本。故治病有取之本而得者，有取之标而得者，有取中气而得者，有逆取而得者，有从
取而得者。然反佐取之，是谓逆取，乃反治之法也。奇偶取之，是谓从取之，
乃正治之法也。故曰∶知逆与从，正行无问，知标与本，万举万当，不知标本，是谓妄行。夫阴
阳逆从标本之为道也，然先病为本，后病为标。或其先病而后逆者，先逆而后病者，先寒而后生
病者，先热而后生病者，先中满而后生烦心者，先小大不利而后生病者，先病而后泄者，先泄而
后生他病者，皆治之本。必且调之，乃治其他病，必谨察之矣。其或先热或先病而后生中满者，
皆治其标。人有客气有主气。小大不利者治其标。其或先病而重大者，后发病而轻小者，先治其
本后治其标，是谓本而标之。其或先发病而微缓，后发病而甚急者，先治其标后治其本，是谓标
而本之。审量标本不足有余，而以治之，谨察间甚，以意调之，间者并行，甚者独行。然间而并
行者，非谓一经病也，所谓他经共受邪，而令病也。甚者独行者，一经受病，而无异气相掺也。
标本相参，随证治之，寒者热之，热者寒之，温者清之，清者温之，微者逆而治之，甚者从而伏
之，燥者润之，湿者燥之，散者收之，结者散之，坚者软之，软者坚之，缓者收之，急者缓之，
客者除之，留者攻之，劳者温之，逸者行之，惊者平之，衰者补之，
盛者泻之，上之下之，摩之浴之，薄之劫之，开之发之，灸之刺之，适事为故，各安其气，必清
必静，则病衰去，腑脏和平，归其所宗，此治之大体也已矣。
夫历古及今，圣贤先达之谈，论修真保命、治病防危之言，不为少矣。世人多不能悟者，由
乎心不明而志不坚，行非良而工所误也。然圣经所论妙道玄机，非谓圣意故惑后人，而以藏机隐
意，惟恐轻泄圣传，乃密传于有志之士，是故愚昧莫能明矣。况有非其人者，其于经旨，百未达
一二，强自分别，以为小法傍门，编成歌颂，自谓已能递相授受，以矜己德，而惑乱他人。及其
为用，全无征应，致使圣经妙典日远日疏，而习者少矣。修学之士，真伪邪正，不可辩也。则如
世传《灵枢》、《甲乙》，以为课之术。以六十甲子为法，将日干取运，日支取气，便言何脏受
病，及宜何治，而几日痊愈。然将甲为土运，子为足少阴肾水，土能克水，便言肾病则当泻脾补
肾，则六日痊愈。所谓水一土五，而至六日痊愈。以此之类为法，误也。何以明之？且天下地理、
方位、节令、气候不同，及人之老幼男女，脏腑禀受所生，大小高下，前后偏侧，浓薄长短，坚
脆虚实，各各不同，岂能世人同日得病，而证候皆同，及宜一法治疗，及同日愈者耶！夫世传十
二经络病证歌诀，以为课病之法。然以始病之日，以干取运，以病患支干加在日运帝
王之辰，阳命之人，顺而数之，阴命之人，逆而数之，至于得病之日，见何支干，便谓是何脏腑
受病，如何传。若以此为法者，误也。此法世工多传，以为运气推病法治，及其为用，而多不应
焉。何以明之？且天下同属之人，同日得病，岂能证候相同，而一般传变者邪！及夫日中运气与
人命相合加临，取其相生相克，以定吉凶者，误也。何以明之？且天下同命之人有病，岂能同日
吉凶者耶！或将日中支干纳音，与病患命及支干相合，而定吉凶者。此是推平人灾福之法，非谓
占病之道也。凡此之类，皆非圣经之旨，足以狂惑人心，征之无验矣。
然圣经妙旨，大包天地，细入毫毛，合造化咸有所宗，何止于此端异论乎？欲穷病之吉凶，
必明岁之天地盈虚，运之太少，谨察胜复之用，适主客同异盛衰。次推病之标本，何气使然，以
厉何脏，及虚与实。将岁中运气加临，取其同异逆从，而可定其吉凶者也。故经曰天符为执法，
那些由病邪之气引起的症状中，各种风邪导致的肢体震颤、头晕目眩，都归属于肝木。各种疼痛、瘙痒、疮疡，都归属于心火。各种水湿引起的肿胀、胀满，都归属于脾土。各种气机郁滞、痿证，都归属于肺金。各种寒邪引起的筋脉收缩牵引，都归属于肾水。
凡是突然发生的身体强直，胸胁支痛、筋脉拘急挛缩（即收缩），都归属于风邪。凡是气喘、呕吐、反酸，急性腹泻且肛门有下坠感，肌肉痉挛，小便浑浊，腹部胀大且叩击声音如鼓，痈疽疮疹，肿瘤瘰疬，霍乱吐泻，神志昏蒙郁结，肿胀，鼻塞、流涕、鼻出血，便血、淋证、尿闭，身体发热恶寒，战栗，惊恐迷惑、悲伤或嬉笑，胡言乱语及鼻出血（此处指血汗），都归属于热邪。凡是痉病、强直，痰饮积聚、痞塞阻隔，脘腹胀满，霍乱吐泻，身体沉重浮肿（肌肉松软如泥，按压后不起），都归属于湿邪。凡是热盛神志昏蒙，突然失音，头昏目眩，烦躁扰乱、狂乱越常，骂人惊骇，局部红肿疼痛酸痛，气逆上冲，颤抖怕冷，如同丧失神志主宰，打喷嚏呕吐，疮疡，喉痹耳鸣，呕吐疼痛、饮食难下，眼睛眯着看不清，急性腹泻，突发疾病甚至突然死亡，都归属于火邪。凡是干燥涩滞、枯槁干裂、皮肤粗糙脱屑，都归属于燥邪。凡是上下排出的水液，清澈寒冷，癥瘕疝气，坚硬痞块、腹部胀满急痛，下利青色白色粪便，进食后不消化，呕吐下利物气味腥臭，屈伸不便，四肢厥冷、拘禁固结，都归属于寒邪。
（新添）医学的教导，源自上古三坟之书，流传至黄帝时代，至今已有数十万年。人们大多不能理解《素问》中五运六气造化变化的道理，只是机械地查找方论，胡乱进行调理治疗，完全不顾五运六气造化变化的道理，也不分辨标本顺逆以及三阴三阳、虚实邪正的关系。《素问》说：治疗的原则，病情性质与药性一致的采用正治法，病情性质与药性相反的采用从治法，无论是从少还是从多，目的都是使阴阳平复。所谓正治法，就是用热药治疗寒病，用寒药治疗热病。如果病情出现假象（逆证），可以采用从治法。所谓的“反逆”，是指脉象盛大而正气衰微，脉象细小而正气亢盛，进食多但正气少，进食少但正气多，这属于反常现象，可以顺应病势进行治疗。如果逆势对抗治疗，就会危及生命。药物使用有四时适宜的原则，即使用温药要避开温令，使用热药要避开热令，使用凉药要避开凉令，使用寒药要避开寒令。饮食调理也应遵循同样的法则。如果有假象则情况相反。这是四时的用药原则。春季适宜服用凉药，夏季适宜服用寒药，秋季适宜服用温药，冬季适宜服用热药。又问：为什么不远离寒热呢？经文说：如果不远离寒，寒气就会到来，寒气到来就会导致坚痞、腹部胀满急痛、下利青白粪便；如果不远离热，热气就会到来，热气到来就会导致惊骇、昏闷、悲伤嬉笑、胡言乱语、疮疡、鼻塞流涕、鼻出血溢血、淋病等病症产生。又说：不知道标本关系，叫做妄行；知道标与本，容易而不损伤根本；考察本与标，气机就可以调和，说的就是这个道理。关于标本的道理，看似浅显却广博，看似微小却宏大，可以通过一个例子推知百种疾病的危害。阐述标与本，容易而不损伤根本；考察本与标，气机就可以调和；明确知道逆顺，正道而行无需疑问，成为万民的典范，这是上天的大道。
（旧经）以上六种气，是各种疾病的根本，通过观察六脉，就可以知道了。大凡治病，必须明白寒暑燥湿风火这六气，是最为重要的。其治疗方法，用寒治热，用热治寒，用清治温，用温治清，用燥治湿，用湿治燥，这是正治的方法，也称为逆治，即药气的性质与病气的性质相反。诊察脉候，只要脉象不与气机相违，没有左右尺寸脉的交错反转，病情轻微，就应当这样治疗。如果左右尺寸脉出现交错反转，君臣脉位易位，病情必然严重且危险，应当采用反治的方法。所谓反治，也叫从治，即药气顺应病气。因此用热药治热病，用寒药治寒病。然而用热药治热病，并不是说病气热甚就用热性药物治疗，而是原本寒性的药物，反过来用热药佐助并热服。所谓病气热甚，药气反而寒凉，病热极甚而排斥药物的寒性，那么寒药攻入不了，寒热交争，病情反而会加重。所以使用寒药时，反而用热药佐助并热服，使药气与病气不相冲突。药物本性是寒的，热服下咽之后，热体既消，寒性才发挥出来，于是病气随之而解。其余情况都仿照此理。然而正治之法，就像君主惩罚臣子的过错，违背臣子的本性而惩罚它，所以病热不严重时，用寒药治疗，违背病气，病除自愈。反治之法，就像臣子劝谏君主，不是顺从君主的本性，而是用言语开导他，开始是顺从，最终是违背（纠正），可以劝谏君主去除邪气回归正道。另外，王冰说：小病就像救草火，火遇到草就燃烧，遇到木头就焚烧，遇到水就熄灭。大病就像救龙火，龙火遇到湿气火焰更旺，遇到水反而燃烧，用人火去驱逐它，火自然熄灭。然而病气热甚，如果用寒药攻伐，病气热盛，必定会与药气相持不下，反而招致祸患。所以用寒药，反而用热药佐助并热服，开始顺应病气，使病气不相冲突，最终必定去除邪气。另外，久病热泄，用寒药攻下；久病寒泄，用热药攻下。还有，中焦胀满而下焦虚损，则在下方峻补，在中部疏通，下焦虚损得到充实，中焦胀满得到通利，才能平和，这也都是反治的方法。所以经文说：热因寒用，寒因热用，塞因塞用，通因通用，必须制服其主要病邪，先找出病因，开始相同，最终不同，可以破除积滞，可以消散坚块，可以使气机调和，可以使疾病痊愈，说的就是这个道理。
所有这些道理，是为了阐明药物寒热温凉的性质。药物有酸苦辛咸甘淡的味道，各自有所功效，不可不通晓。药物的气味，并非气寒的东西味道都是咸，味咸的东西气性都是寒这一类。凡是同气之物，都有各种味道；同味之物，都有各种气性，元始的气味各有浓薄，性用不等，制定方剂的人，必须明白其用途。经文说：味属阴，味浓的是纯阴，味薄的是阴中之阳；气属阳，气浓的是纯阳，气薄的是阳中之阴。气味各有五种，五味是酸苦甘辛咸，五气是寒热温凉中。又说：辛能发散，酸能收敛，甘能缓急，苦能坚阴，咸能软坚。又说：五气对应五脏的气味，肝凑臊，心凑臭，肺凑腥，脾凑香，肾凑腐。气味浓薄，性味燥静，治疗补泻多少，效力深浅就是这些。然而味浓则泄，味薄则通，气薄则发泄，气浓则发热。又说：辛甘发散为阳，酸苦咸涌泄为阴，淡味渗泄为阳。发之谓发汗，涌之谓催吐，泄之谓攻下，渗泄谓利小便。所有这些味道，各自有所功效，然而辛能散结润燥，苦能燥湿软坚，咸能软坚，酸能收缓收散，甘能缓急，淡能利窍。所以经文说：肝苦急，急忙食用甘味以缓和它；心苦缓，急忙食用酸味以收敛它；脾苦湿，急忙食用苦味以燥湿它；肺苦气上逆，急忙食用苦味以泄降它；肾苦燥，急忙食用辛味以滋润它，开发腠理，输送津液，通气机。肝欲散，急忙食用辛味以疏散它，用辛味补肝，用酸味泻肝。心欲软，急忙食用咸味以软化它，用咸味补心，用甘味泻心。脾欲缓，急忙食用甘味以缓和它，用甘味补脾，用苦味泻脾。肺欲收，急忙食用酸味以收敛它，用酸味补肺，用辛味泻肺。肾欲坚，急忙食用苦味以坚固它，用苦味补肾，用咸味泻肾。所有这些，是为了阐明味的用途。如果使用其味，必须明辨气的可否；使用其气，必须明辨味的适宜。适应病的标本，脏腑寒热虚实，轻重缓急，而根据药物的气味，随证适宜，来制定方剂。所以方剂有君臣佐使，轻重、缓急、大小、反正、逆从的制法。主治疾病的是君药，辅助君药的是臣药，配合臣药发挥作用的是使药，都随着病情适宜，又赞成方剂而使用。所以经文说：君一臣二，是奇方的制法；君二臣四，是偶方的制法；君二臣三，是奇方的制法；君二臣六，是偶方的制法。咽喉近处的病用奇方，远处的病用偶方。发汗不用偶方，攻下不用奇方。补上治上用缓剂，补下治下用急剂。急剂气味浓重，服药量大；缓剂气味淡薄，服药量小。淡薄则少服而频繁于食后，浓重则多服而稀疏于食前。肺病服九次，肾病服两次，其余依次加减，随证大小而制定。所以说：君一臣二，是小制；君一臣三佐五，是中制；君一臣三佐九，是大制。病轻者逆其病气治疗，是正治法；病重者顺其病气佐助，是反治法。从少从多，观察证候使用。所谓一同二异，叫从少；二同三异，叫从多，随证适宜，而使用其毒性。所谓毒，是指药物分三品，上品为小毒，中品为常毒，下品为大毒。三品之外，称为无毒。《神农本草经》说：药有三品，以应天、地、人三才之义。上品为君，主养命，小毒，以应天；中品为臣，主养性，常毒，以应人；下品为佐使，主治病，大毒，以应地。所有这些君臣佐使的意义，是为了阐明药性善恶的不同贯穿，乃服用之道。治病之道，不应从此（仅凭三品），都应从病情适宜，而使用其毒性。另外，那人皮厚色黑，大骨肉肥者，都能耐受毒性，用浓药治疗。瘦而肤薄，色白者，都不能耐受毒性，用薄药治疗。所以经文说：能胜毒的用浓药，不能胜毒的用薄药，宁可小勿过大，宁可善（温和）勿有毒。小者称为奇方，奇方无效，偶方主治。偶方病在，则反偶以佐之，而以同病之气取之。不要令太过，反而中毒。如果妇人怀孕，而有癥坚积块，疼痛难忍，不救必死，用毒药使其大半衰减即可，则母子无殒命之虞。如果令太过，则伤及其生命。所以经文说：病有新久，方有大小，有毒无毒，固有常规。大毒治病，去其六分；常毒治病，去其七分；小毒治病，去其八分；无毒治病，去其九分；谷肉果菜，食养尽之，不要过之，损伤正气。未尽，再按此法进行。必须先考虑岁气，不要破坏天和，不要使实证更实，虚证更虚，从而给人带来夭折之殃，不要导致邪气入侵，不要丢失正气，断绝人的长命，说的就是这个道理。
至于治病的要领，必须明白五气致病，郁结严重的，依法治疗。所以说：木郁达之，所谓吐法使其条达；火郁发之，所谓汗法使其疏散；土郁夺之，所谓下法使其无壅碍；金郁泄之，所谓渗泄、解表、利小便；水郁折之，所谓抑制其冲逆。通晓这五法，气机乃平调，再视其虚实，而加以调理，这是治病的总纲。至于诸阳病热而脉数，重手按之，脉不动的，是寒盛格阳所致，并非热证，这叫阳中伏阴，寒气郁结甚重，治疗应当用热药，逆其外而顺其内。诸阴病寒而脉迟，顺其阴证，重手按之，脉反甚，鼓击于指下而盛的，所谓热盛拒阴而生其病，并非寒证，这叫阴中伏阳，热气郁结甚重，治疗用寒药，是以逆其外而顺其内。逆外顺内则生，逆内顺外则死。所以说：知标与本，用之不殆，明知逆顺，正行无问，然病有标本，治有逆顺。百病之起，有生于本的，有生于标的，有生于中的。有在标而求之于标的，有在本而求之于本的，有在本而求之于标的，有在标而求之于本的。所以治病有取之本而得愈的，有取之标而得愈的，有取中气而得愈的，有逆取而得愈的，有从取而得愈的。然而反佐取之，谓之逆取，乃反治之法。奇偶取之，谓之从取，乃正治之法。所以说：知逆与从，正行无问，知标与本，万举万当，不知标本，是谓妄行。夫阴阳逆从标本之道，先病为本，后病为标。或者先病而后逆的，先逆而后病的，先寒而后生病的，先热而后生病的，先中满而后生烦心的，先小大不利而后生病的，先病而后泄的，先泄而后生他病的，都是治之本。必须且调之，乃治其他病，必须谨察之。或者先热或先病而后生中满的，都治其标。人有客气有主气。小大不利的治其标。或者先病而重的，后发病而轻小的，先治其本后治其标，这叫本而标之。或者先发病而微缓，后发病而甚急的，先治其标后治其本，这叫标而本之。审量标本不足有余，而加以治疗，谨察间甚，以意调之，间者并行，甚者独行。然而间而并行的，不是说一经病，所谓他经共受邪而令病。甚者独行的，一经受病，而无异气相掺也。标本相参，随证治之，寒者热之，热者寒之，温者清之，清者温之，微者逆而治之，甚者从而伏之，燥者润之，湿者燥之，散者收之，结者散之，坚者软之，软者坚之，缓者收之，急者缓之，客者除之，留者攻之，劳者温之，逸者行之，惊者平之，衰者补之，盛者泻之，上之下之，摩之浴之，薄之劫之，开之发之，灸之刺之，适事为故，各安其气，必清必静，则病衰去，腑脏和平，归其所宗，这是治病的总纲。
从古至今，圣贤先达的谈论，论述修真保命、治病防危的话，不少了。世人大多不能领悟，由于心不明而志不坚，行为非良而被工匠所误。然而圣经所论述的妙道玄机，并非圣人故意迷惑后人，而是藏机隐意，惟恐轻泄圣传，乃密传于有志之士，所以愚昧之人不能明白。何况有非其人者，对于经旨，百未达一二，强自分别，以为小法傍门，编成歌颂，自谓已能递相授受，以矜己德，而惑乱他人。及其为用，全无征应，致使圣经妙典日远日疏，而习者少了。修学之士，真伪邪正，不可辩也。则如世传《灵枢》、《甲乙》，以为课术之法。以六十甲子为法，将日干取运，日支取气，便言何脏受病，及宜何治，而几日痊愈。然而将甲为土运，子为足少阴肾水，土能克水，便言肾病则当泻脾补肾，则六日痊愈。所谓水一土五，而至六日痊愈。以此之类为法，误也。何以明之？且天下地理、方位、节令、气候不同，及人之老幼男女，脏腑禀受所生，大小高下，前后偏侧，浓薄长短，坚脆虚实，各各不同，岂能世人同日得病，而证候皆同，及宜一法治疗，及同日愈者耶！夫世传十二经络病证歌诀，以为课病之法。然以始病之日，以干取运，以病患支干加在日运帝王之辰，阳命之人，顺而数之，阴命之人，逆而数之，至于得病之日，见何支干，便谓是何脏腑受病，如何传。若以此为法者，误也。此法世工多传，以为运气推病法治，及其为用，而多不应焉。何以明之？且天下同属之人，同日得病，岂能证候相同，而一般传变者邪！及夫日中运气与人命相合加临，取其相生相克，以定吉凶者，误也。何以明之？且天下同命之人有病，岂能同日吉凶者耶！或将日中支干纳音，与病患命及支干相合，而定吉凶者。此是推平人灾福之法，非谓占病之道也。凡此之类，皆非圣经之旨，足以狂惑人心，征之无验矣。
然而圣经妙旨，大包天地，细入毫毛，合造化咸有所宗，何止于此端异论乎？欲穷病之吉凶，必明岁之天地盈虚，运之太少，谨察胜复之用，适主客同异盛衰。次推病之标本，何气使然，以厉何脏，及虚与实。将岁中运气加临，取其同异逆从，而可定其吉凶者也。所以经文说：天符为执法，
Regarding the symptoms caused by pathogenic qi, various wind-induced tremors and dizziness (vertigo) all belong to Liver Wood. Various pains, itching, sores, and ulcers all belong to Heart Fire. Various dampness-induced swellings and fullness all belong to Spleen Earth. Various Qi stagnation and flaccidity syndromes all belong to Lung Metal. Various cold-induced contraction and pulling all belong to Kidney Water.
Sudden severe stiffness, chest and hypochondriac pain, soft rigidity, internal urgency, and tendon spasms (contraction) all belong to Wind. Various asthma, vomiting, acid regurgitation, acute diarrhea with tenesmus, muscle cramps, turbid urine, abdominal distension large and resonant like a drum, carbuncles, sores, rashes, tumors, scrofula, cholera with vomiting and diarrhea, mental confusion and depression, swelling, nasal congestion, rhinorrhea, epistaxis, hematochezia, stranguria, urinary retention, fever with aversion to cold, shivering, fright, bewilderment, sadness or inappropriate laughter, delirium, and epistaxis (blood sweat) all belong to Heat. Various spasm and stiffness, accumulation of fluid, obstruction, epigastric fullness, cholera with vomiting and diarrhea, heavy body and edema (muscles soft as mud, indentation does not recover upon pressure) all belong to Dampness. Various heat-induced mental confusion, sudden aphonia, dizziness, restlessness, mania, cursing, fright, local redness, swelling, pain, and soreness, counterflow of Qi upward, trembling and fear, loss of spiritual control, sneezing and vomiting, sores, throat bi, tinnitus, vomiting and pain, inability to swallow food, eyes squinting and unclear vision, acute diarrhea, sudden illness, and sudden death all belong to Fire. Various dryness, withered and dried-up states, stiffness, and rough, peeling skin all belong to Dryness. Various upper and lower discharge of fluids that are clear and cold, mass hernias, hard masses, abdominal fullness and urgent pain, diarrhea with green or white stool, undigested food after eating, vomit and diarrhea with fishy or foul odor, inability to flex and extend, cold limbs, and rigid immobilization all belong to Cold.
(New Addition) The teachings of medicine originate from the ancient Three Treatises and flowed down to the Yellow Emperor, spanning hundreds of thousands of years. Most people fail to understand the principles of transformation in the Five Movements and Six Qi as described in *Suwen* (Basic Questions). They merely search for formulas and theories, making arbitrary adjustments and treatments, completely ignoring the principles of the Five Movements and Six Qi, the differentiation of root and branch, compliance and opposition, and the Three Yin and Three Yang, deficiency and excess, and pathogenic factors. *Suwen* states: In treatment, when the nature of the disease matches the treatment, use direct treatment (Zheng Zhi); when they oppose each other, use indirect treatment (Cong Zhi). Whether following less or more, the goal is balance. Direct treatment involves using hot therapy for cold diseases and cold therapy for heat diseases. If the disease presents with reverse signs, one may employ indirect treatment. "Reverse" refers to situations where the pulse is large but Qi is deficient, the pulse is small but Qi is excessive, intake of grain is high but Qi is low, or intake is low but Qi is high; this is abnormal, and one may follow the trend of the disease. Opposing it would endanger life. Medicines have seasonal appropriateness: when using warm medicines, avoid warm seasons; when using hot medicines, avoid hot seasons; when using cool medicines, avoid cool seasons; when using cold medicines, avoid cold seasons. Dietary therapy should follow the same method. Exceptions apply if there are false signs. This is the application of the four seasons. Spring is suitable for cool medicines, summer for cold medicines, autumn for warm medicines, and winter for hot medicines. It is asked: Why not avoid cold and heat? The classic says: Not avoiding cold leads to the arrival of cold, causing hard masses, abdominal fullness and urgent pain, and diarrhea with green/white stool. Not avoiding heat leads to the arrival of heat, causing fright, confusion, sadness, laughter, delirium, sores, nasal obstruction, rhinorrhea, epistaxis, and stranguria. It also says: Not knowing root and branch is called reckless action; knowing root and branch allows preservation without damage; examining root and branch allows Qi regulation. This is what is meant. The principle of root and branch is superficial yet profound, small yet great, allowing one to infer the harm of a hundred diseases from one example. Discussing root and branch preserves the essence; examining them regulates Qi; clearly knowing opposition and compliance allows correct action without doubt, serving as a model for the people, which is the Great Dao of Heaven.
(Old Classic) These six Qi are the roots of various diseases; observing the six pulses reveals them. Generally, treating diseases requires understanding these six Qi—Cold, Heat, Dryness, Dampness, Wind, and Fire—which is paramount. The method of treatment is using cold to treat heat, heat to treat cold, clarity to treat warmth, warmth to treat clarity, dryness to treat dampness, and dampness to treat dryness. This is direct treatment, also called opposite treatment, where the medicinal Qi opposes the pathogenic Qi. Upon diagnosing the pulse, if it does not contradict the Qi and shows no crossing or reversal between left/right or cun/chi positions, the disease is mild, and such treatment applies. If there is crossing/reversal or displacement of ruler/minister pulses, the disease is severe and critical, requiring indirect treatment. Indirect treatment is also called compliant treatment, where medicinal Qi complies with pathogenic Qi. Thus, using hot to treat heat, and cold to treat cold. However, using hot to treat heat does not mean using hot-natured drugs for severe heat; rather, it uses cold-natured drugs assisted by hot herbs and administered hot. When pathogenic heat is extreme, it rejects cold medicine, leading to conflict and worsening condition. Therefore, cold medicines are taken with hot assistance to prevent conflict. Once the hot temperature dissipates, the cold nature acts, resolving the disease. Other cases follow this logic. Direct treatment is like a ruler punishing a minister's fault, opposing their nature to correct them; thus, for mild heat, cold medicine opposes the disease, curing it. Indirect treatment is like a minister advising a ruler, not complying with the ruler's nature but persuading them; initially compliant, ultimately corrective, removing evil and restoring righteousness. Wang Bing stated: Small illnesses are like saving grass fire; fire burns with grass and wood but extinguishes with water. Large illnesses are like dragon fire; fire flares with moisture and burns with water, but extinguishes with human fire. When pathogenic heat is extreme, attacking with cold causes stalemate and disaster. Thus, cold medicines are taken with hot assistance to initially comply, preventing conflict, and finally eliminating evil. For chronic heat diarrhea, use cold purgatives; for chronic cold diarrhea, use hot purgatives. For middle-fullness with lower-deficiency, strongly tonify below and unblock middle; once lower is solid and middle is open, harmony is achieved. This is also indirect treatment. Hence, the classic says: Use heat due to cold usage, cold due to heat usage, blockage due to blockage usage, flow due to flow usage. Subdue the master cause and address the origin; start similar, end different; break accumulations, dissolve hardness, regulate Qi, ensure cure.
These principles clarify the cold, heat, warm, and cool natures of medicines. Medicines have sour, bitter, sweet, pungent, salty, and bland flavors, each with specific functions. Not all cold-qi substances have salty flavors, nor do all salty-flavor substances have cold qi. Substances with the same qi have various flavors; those with the same flavor have various qis. Concentration varies, affecting efficacy. Formulators must understand usage. The classic states: Flavor is Yin; strong flavor is Pure Yin, weak flavor is Yang within Yin. Qi is Yang; strong Qi is Pure Yang, weak Qi is Yin within Yang. There are five types of Qi and Flavor. The five flavors are Sour, Bitter, Sweet, Pungent, Salty. The five qis are Cold, Heat, Warm, Cool, Neutral. Also: Pungent disperses, Sour astringes, Sweet moderates, Bitter strengthens, Salty softens. Also: Liver corresponds to musky smell, Heart to scorched, Lung to fishy, Spleen to fragrant, Kidney to putrid. Concentration determines strength. Strong flavor purges, weak flavor unblocks, weak Qi releases, strong Qi generates heat. Also: Pungent and Sweet disperse (Yang); Sour, Bitter, Salty induce vomiting/purging (Yin); Bland promotes urination (Yang). Dispersing means sweating; inducing vomiting is涌 (Yong); purging is 泄 (Xie); promoting urination is 渗泄 (Shen Xie). Pungent resolves knots and moistens dryness; Bitter dries dampness and hardens; Salty softens hardness; Sour astringes and stops leakage; Sweet moderates urgency; Bland opens orifices. Thus: Liver suffers from tension, eat Sweet to moderate; Heart suffers from laxity, eat Sour to astringe; Spleen suffers from dampness, eat Bitter to dry; Lung suffers from rebellious Qi, eat Bitter to drain; Kidney suffers from dryness, eat Pungent to moisten, open pores, deliver fluids, and move Qi. Liver desires dispersion, eat Pungent to disperse (Pungent tonifies, Sour drains). Heart desires softening, eat Salty to soften (Salty tonifies, Sweet drains). Spleen desires moderation, eat Sweet to moderate (Sweet tonifies, Bitter drains). Lung desires astringency, eat Sour to astringe (Sour tonifies, Pungent drains). Kidney desires firmness, eat Bitter to firm (Bitter tonifies, Salty drains). These clarify the use of flavors. Using flavor requires judging Qi; using Qi requires judging flavor. Adapt to root/branch, organ cold/heat/deficiency/excess, severity, and formulate accordingly. Formulas have Ruler, Minister, Assistant, Courier roles, and weights, speeds, sizes, directions, and compliance. The Ruler treats the main disease; Minister assists; Courier coordinates. The classic says: One Ruler, two Ministers is Odd formula; Two Rulers, four Ministers is Even formula; Two Rulers, three Ministers is Odd; Two Rulers, six Ministers is Even. Near the throat uses Odd; far uses Even. Sweating avoids Even; purging avoids Odd. Tonifying upper/treating upper uses slow preparation; tonifying lower/treating lower uses fast preparation. Fast preparations are concentrated and large dose; slow are dilute and small dose. Dilute: take little, frequently after meals. Concentrated: take much, rarely before meals. Lung takes nine doses; Kidney takes two; others vary. One Ruler, two Ministers is small formula; One Ruler, three Ministers, five Assistants is medium; One Ruler, three Ministers, nine Assistants is large. Mild diseases oppose pathogenic Qi (Direct Treatment); severe diseases comply with pathogenic Qi (Indirect Treatment). Follow less or more based on syndrome. One same, two different is "follow less"; two same, three different is "follow more". Use toxicity appropriately. Toxicity refers to Three Grades: Upper Grade (Small Toxicity), Middle Grade (Common Toxicity), Lower Grade (Great Toxicity). Beyond these is Non-toxic. *Shennong Ben Cao Jing* states: Three grades correspond to Heaven, Earth, Human. Upper Grade is Ruler, nourishes life, small toxicity, corresponds to Heaven. Middle Grade is Minister, nourishes nature, common toxicity, corresponds to Human. Lower Grade is Assistant/Courier, treats disease, great toxicity, corresponds to Earth. These roles clarify drug properties and administration. Treatment should follow disease suitability, not just grades. Thick-skinned, dark, muscular people tolerate toxicity; use strong medicines. Thin-skinned, pale, frail people cannot tolerate; use weak medicines. Classic: Tolerators get strong meds; non-tolerators get weak meds. Prefer small over large, gentle over toxic. Small is Odd formula; if ineffective, use Even. If Even fails, reverse Even to assist. Do not exceed limits to cause poisoning. Pregnant women with severe masses/pain: reduce toxicity by half to save mother and child; exceeding harms life. Classic: New/old diseases determine formula size; toxic/non-toxic has rules. Great toxicity removes 60%; common 70%; small 80%; non-toxic 90%. Nourish with grains/meat/fruits/vegetables. Do not overdo, damaging Zheng Qi. Repeat if necessary. Respect annual Qi, do not violate Harmony. Do not reinforce excess or deplete deficiency. Avoid causing evil or losing Zheng Qi. This is crucial.
Key to treatment: Understand Five Qi diseases. Severe stagnation treated according to method: Wood stagnation reached by vomiting (to promote flow); Fire stagnation released by sweating (to disperse); Earth stagnation seized by purging (to remove obstruction); Metal stagnation drained by diuresis, releasing exterior, promoting urination; Water stagnation restrained by suppressing rebellion. These five methods regulate Qi, then adjust deficiency/excess. This is the general principle. Yang diseases with heat and rapid pulse: deep pressure yields no movement, indicating Cold blocking Yang (Yang hiding Yin), severe Cold stagnation; treat with Hot, opposing exterior, complying with interior. Yin diseases with cold and slow pulse: deep pressure yields stronger pulse beating against fingers, indicating Heat rejecting Yin (Yin hiding Yang), severe Heat stagnation; treat with Cold, opposing exterior, complying with interior. Opposing exterior/complying interior saves; opposing interior/complying exterior kills. Know root/branch to avoid danger; know opposition/compliance for correct action. Diseases arise from Root, Branch, or Middle. Treat Root for Root-originated; Branch for Branch-originated; Middle for Middle-originated. Sometimes treat Branch seeking Root, or Root seeking Branch. Outcomes vary. Reverse assistance is Reverse Treatment (Indirect). Odd/Even selection is Compliant Treatment (Direct). Know opposition/compliance for correct action; know root/branch for success; ignorance is reckless. Yin/Yang/Opposition/Compliance/Root/Branch principles: First disease is Root, later is Branch. Cases: First disease then rebellion, first rebellion then disease, first cold then disease, first heat then disease, first fullness then vexation, first urinary/fecal difficulty then disease, first disease then diarrhea, first diarrhea then other diseases—all are Roots. Must regulate these first. If heat/disease precedes fullness, treat Branch. Guest Qi vs Host Qi. Urinary/fecal difficulty treats Branch. Heavy first disease/light later: Treat Root then Branch (Root-Branch). Light first disease/severe later: Treat Branch then Root (Branch-Root). Assess sufficiency/deficiency of Root/Branch. Observe mild/severe. Mild: concurrent treatment (multiple meridians affected). Severe: single treatment (one meridian, no mixed pathogens). Combine Root/Branch, treat per syndrome. Cold with Hot, Heat with Cold, Warm with Clear, Clear with Warm. Mild: oppose; Severe: comply/subdue. Dry with Moist, Damp with Dry, Scattered with Astringent, Knotted with Disperse, Hard with Soft, Soft with Firm, Loose with Gather, Urgent with Moderate, Guest with Remove, Stagnant with Attack, Labor with Warm, Rest with Move, Fright with Calm, Deficient with Tonify, Excess with Drain. Upper/Lower, Rub/Bath, Press/Snatch, Open/Release, Moxibustion/Acupuncture. Suit the task, calm Qi, clear and quiet, disease fades, organs harmonize, return to source. This is the general principle.
Since antiquity, sages discussed cultivation, life preservation, and disease prevention. Many fail to comprehend due to unclear minds and weak wills, misled by incompetent practitioners. The profound mysteries of classics are not hidden to confuse, but reserved for dedicated students; fools cannot grasp them. Unworthy individuals misunderstand basics, inventing minor sects, composing songs, claiming transmission, boasting, confusing others. Their methods yield no results, distancing classics from practice. Students cannot distinguish true/false, orthodox/heretical. Popular methods use *Lingshu* and *Jiayi*, applying Sexagenary Cycle to predict organ involvement and recovery days. E.g., Jia (Earth) and Zi (Kidney Water); Earth conquers Water, so Kidney disease treated by draining Spleen and tonifying Kidney, cured in 6 days (Water 1, Earth 5, sum 6). This is erroneous. Geography, climate, age, gender, constitution, organ structure, and physical traits vary globally. How can everyone get sick on the same day with identical symptoms and respond to the same treatment simultaneously? Popular twelve-meridian songbooks use Day Stem/Branch added to Emperor's position, counting forward/backward based on destiny to predict organ involvement and transmission. This is also erroneous. Practitioners claim it works, but applications often fail. People with same fate getting sick same day do not share identical symptoms or progression. Combining daily Qi/Human Fate for fortune/misfortune prediction is wrong. Same fate people do not share same fortune/misfortune on same day. Using Na Yin (Melodic Elements) to predict prognosis is a method for healthy people's fortune, not disease diagnosis. All these are contrary to classic intent, confusing minds, and unverified.
Classic wisdom encompasses heaven and earth, details hairs, aligns with creation. Why limit to such errors? To determine disease prognosis, understand yearly Heaven/Earth cycles, movement magnitude, observe victory/recovery, adapt to host/guest similarities/differences and prosperity/decline. Deduce disease root/branch, causative Qi, affected organs, and deficiency/excess. Apply yearly Qi to determine prognosis via similarity/opposition. Thus, the classic says: Tian Fu (Heavenly符) is the Law Enforcer,