天地互为体用四说 察病神机
湿、胃、化；热、小肠、长；风、胆、生，皆陷下不足，先补则∶黄 、人参、甘草、当
归身、柴胡、升麻，乃辛甘发散，以助春夏生长之用也。
土、脾、形；火、心、神；木、肝、血；皆大盛，上乘生长之气，后泻则∶甘草梢子之甘
寒，泻火形于肺，逆于胸中，伤气者也。黄芩之苦寒，以泄胸中之热，喘气上奔者也。红花
以破恶血，已用黄芩大补肾水，益肺之气，泻血中火燥者也。
寒，膀胱，藏气，燥，大肠，收气 皆大旺，后泻则∶黄 之甘温，止自汗，实表虚
，使不受寒邪。当归之辛温，能润燥，更加桃仁以通幽门闭塞，利其阴路，除大便之难燥者
也。
水、肾、精；金、肺、气；皆虚衰不足，先补则∶黄柏之苦寒，降湿热为痿，乘于肾，
救足膝无力，亦除阴汗、阴痿，而益精。其草梢子、黄芩补肺气，泄阴火之下行，肺苦气上
逆，急食苦以泄之也。
此初受热中常治之法也，非权也。权者，临病制宜之谓也。常道，病则反常矣。春夏，
乃天之用也，是地之体也。秋冬，乃天之体也，是地之用也。此天地之常道，既病反常也。
，自不闻其音，语声清响如钟。
春夏地之体，人亦应之，食罢，皮肉筋骨血脉皆滑利，屈伸柔和，而骨刚力盛，用力不
乏。
天地之间，体与用相互依存，共有四种说法；观察疾病的神机变化。
湿对应胃，主化生；热对应小肠，主生长；风对应胆，主发生。这些情况都属于气机陷下且不足，治疗时应先进行补益，所用药物为：黄芪、人参、甘草、当归身、柴胡、升麻。这些药物性质辛甘，具有发散作用，用以辅助春夏季节万物生长的功能。
土对应脾，主形体；火对应心，主神志；木对应肝，主血液。这些情况属于气机大盛，上乘于生长的气机，治疗时应在后阶段进行泻法，所用药物为：甘草梢的甘寒之性，能泻火并作用于肺，其气逆于胸中，会损伤正气。黄芩的苦寒之性，能清泄胸中的热邪，缓解气喘气逆上奔的症状。红花能破除瘀血。此前已使用黄芩大补肾水，益肺气，以泻除血中的火燥。
寒对应膀胱，主藏气；燥对应大肠，主收敛。这些情况属于气机大旺，治疗时应在后阶段进行泻法，所用药物为：黄芪的甘温之性，能止住自汗，充实表虚，使身体不受寒邪侵袭。当归的辛温之性，能润燥，再加桃仁以通利幽门闭塞，疏通阴路，解除大便干结难下的症状。
水对应肾，主精；金对应肺，主气。这些情况属于虚衰不足，治疗时应先进行补益，所用药物为：黄柏的苦寒之性，能降泄湿热导致的痿证，湿热乘袭肾脏，导致足膝无力，此药也能消除阴汗、阳痿，并增益精气。甘草梢和黄芩能补肺气，泄除下行阴火。肺病苦于气机上逆，急需用苦味食物或药物来泄降它。
这是初起受热中证的常规治疗方法，并非权变之法。所谓权变，是指根据病情灵活制宜。常规之道，若生病则违背了常道。春夏，是天地的“用”，也是天地的“体”（此处原文逻辑似有倒置或特定语境，通常春夏为用，秋冬为体，或指天地交互，依原文直译）；秋冬，是天的“体”，也是地的“用”。这是天地的常规之道，一旦生病便反常了。（此处原文可能有缺漏或断句问题，“，自不闻其音，语声清响如钟。”前文缺失主语，推测指健康人或某种状态），听不到杂音，说话声音清脆响亮如钟声。
春夏时节，地之体与人相应，人亦顺应之。饭后，皮肉筋骨血脉都滑利通畅，屈伸柔和，骨骼刚健有力，用力而不疲倦。
Heaven and Earth mutually serve as substance (Ti) and function (Yong), with four perspectives; observing the divine mechanism of disease.
Dampness corresponds to the Stomach, governing transformation; Heat corresponds to the Small Intestine, governing growth; Wind corresponds to the Gallbladder, governing generation. These conditions all involve sinking Qi deficiency. Treatment should first employ tonification using: Huangqi (Astragali Radix), Renshen (Ginseng Radix), Gancao (Licorice Radix), Danggui Shen (Angelicae Sinensis Radix Cortex), Chaihu (Bupleuri Radix), and Shengma (Cimicifugae Rhizoma). These herbs possess acrid-sweet properties that disperse, thereby assisting the generative function of Spring and Summer.
Earth corresponds to the Spleen, governing form; Fire corresponds to the Heart, governing Spirit; Wood corresponds to the Liver, governing Blood. These conditions involve excessive Qi ascending upon the generative phase. Treatment should subsequently employ purgation using: The sweet-cold nature of Gancao Shao (Licorice Radix Tip) clears Fire from the Lungs; its counter-flow in the chest damages Qi. Huangqin (Scutellariae Radix), bitter and cold, drains heat from the chest, relieving panting and Qi rushing upward. Honghua (Carthami Flos) breaks up stagnant blood. Previously, Huangqin was used to strongly tonify Kidney Water and benefit Lung Qi, draining fire-dryness from the blood.
Cold corresponds to the Bladder, storing Qi; Dryness corresponds to the Large Intestine, governing collection. These conditions involve vigorous Qi. Treatment should subsequently employ purgation using: The sweet-warm nature of Huangqi (Astragali Radix) stops spontaneous sweating and consolidates exterior deficiency, preventing invasion by Cold pathogens. Danggui (Angelicae Sinensis Radix), acrid and warm, moistens dryness; combined with Taoren (Persicae Semen) to unblock the pylorus, benefiting the Yin pathways, it resolves difficult, dry defecation.
Water corresponds to the Kidney, storing Essence; Metal corresponds to the Lung, governing Qi. These conditions involve deficiency and insufficiency. Treatment should first employ tonification using: Huangbai (Phellodendri Cortex), bitter and cold, descends Damp-Heat causing Wei syndrome invading the Kidney, saving weakness of the legs and knees, eliminating Yin sweat and impotence, and benefiting Essence. Gancao Shao (Licorice Radix Tip) and Huangqin (Scutellariae Radix) tonify Lung Qi and drain descending Yin Fire. The Lung suffers from Qi rebellion, requiring urgent administration of bitter substances to drain it.
This is the standard treatment method for initial Heat affecting the Middle Jiao, not a flexible adaptation (Quan). Quan refers to adapting measures to the specific condition according to circumstances. The constant way becomes abnormal when disease occurs. Spring and Summer are the Function (Yong) of Heaven and the Substance (Ti) of Earth; Autumn and Winter are the Substance (Ti) of Heaven and the Function (Yong) of Earth. This is the constant way of Heaven and Earth; illness represents a deviation from this norm. [Missing context], naturally one does not hear noise; voice is clear and resonant like a bell.
In Spring and Summer, the Substance of Earth corresponds to humans. After eating, skin, flesh, sinews, bones, and blood vessels are smooth and free-flowing; flexion and extension are soft and harmonious; bones are firm and strength is abundant, allowing exertion without fatigue.