一三五七，二四六八者，品数之单骈也。奇偶者，所以制缓急浓薄之体，以成远近汗下
之用
者也。于品数之单骈何与耶?品数之单骈，于治病之实又何与耶?制病以气，数之单骈无气也
。盖尝思之，用一物为君，复用同气之二物以辅之，是物性专一，故曰奇也；用二物一补一
泻为君，复用同气者各二物以辅之，是两气并行，故曰偶也。君二而臣有多寡，则力有偏重
，故亦曰奇；臣力平匀，则亦曰偶。推之品数加多，均根据此例。此奇偶之义，不可易者也。
旧解皆专指数之单骈，且曰汗不以奇，而桂枝用三；下不以偶，而承气用四。以此为神明之
致也，可为喷饭!
冒明云雾不精(句)则上应白露不下交通(句)不表万物(句)命故不施(句)不施则名木多死
天气以清净而成其光明者也。清净，谓无云雾不精之事。四时寒暑，雨 时，若守其常
度而
不失，故不下，为地气所冒也。藏，守也。德，常度也。不止，犹不改也。若天气亢于上，
则日月不能明照，而邪气充塞太虚矣。天明之明，作高明说，犹亢也。旧解谓∶大明彰则小
明隐。夫天之明，即日月之明也，岂有日月不明而天独明之事?且又何所分于大小乎?天气闭
塞，不下交通，地气上腾，蒙冒日月。如是者，天地不交，阳亢阴郁，必见满天云雾，不化
精微。云雾之精，即白露也，不能下而交通于地，不能旁敷于万物。表，如表海之表，谓广
被也。命，令也。当 不 ，当雨不雨，当寒不寒，当燠不燠，四时正令不能顺施，有不名
木多死者乎?凡亢旱之日，夜必有云，晨必无露，土燥尘起，草木苍干，此人之所共知也。
盖人之身，身半以上，天气主之；身半以下，地气主之。升降不利，清浊不分，渐成上盛下
虚之病矣。是皆白露不下，正命不施之患也。以白露譬人身真阴，义最可思。
一、三、五、七为单数，二、四、六、八为双数，这是药物数量的奇偶搭配。奇数和偶数的运用，是为了制定药力缓急、浓淡的体制，从而达成发汗或攻下的功效。这与药物数量的单双有什么关系呢？药物数量的单双，对于治疗的实质又有什么关系呢？治病依靠的是药气，而数量的单双本身并没有“气”。我曾经思考过：使用一味药作为君药（主药），再复用两味气味相同的药作为臣药（辅药），因为药性专一，所以称为“奇”；使用两味药，一补一泻作为君药，再复用各两味气味相同的药作为臣药，因为两种气并行，所以称为“偶”。君药有两味，而臣药数量有多有少，则药力会有偏重，所以也称为“奇”；如果臣药的力量平匀，也就称为“偶”。推广开来，药物数量增加，都依据这个原则。这就是奇偶的含义，是不可改变的。旧的解释都专门指代数量的单双，并且说发汗不用奇方，而桂枝汤用了三味药；攻下不用偶方，而承气汤用了四味药。把这当作神妙的极致，真是令人喷饭大笑！
云雾迷蒙而不精纯，则天上对应着白露不下；天地之气交通不显，万物得不到滋养，生命之令无法施行。生命之令不能施行，高大的树木就会多死亡。天气之所以清净光明，是因为它蕴藏了德性而不停止（即保持常态而不失）。所谓“清净”，是指没有云雾迷蒙不精纯的情况。四季的寒暑变化，若遵守其常规法度而不失误，所以不会下陷，是因为被地气所遮蔽。“藏”，是守持的意思；“德”，是常规法度的意思；“不止”，就像是不改变一样。如果天气亢盛于上，那么日月就不能明亮照耀，而邪气会充塞太虚。这里的“天明”，解释为高明，也就是亢盛的意思。旧的解释认为：大明显露则小明隐没。但是天的明，就是日月的明，哪有日月不明而天独自明亮的情况呢？况且又怎么区分大小呢？如果天气闭塞，不与地气交通，地气上腾，遮蔽日月。像这样的情况，天地不交，阳气亢盛而阴气郁结，必然看见满天云雾，不能化生精微。云雾中的精华，就是白露，它不能下降而与地气交通，也不能旁及敷布于万物。“表”，像“表海”的表，意为广被覆盖。“命”，是命令的意思。应当下雨不下，应当寒冷不寒冷，应当温暖不温暖，四季的正令不能顺利施行，难道没有高大的树木多死亡的吗？凡是亢旱的日子，夜里必定有云，早晨必定无露，土壤干燥尘土飞扬，草木枯黄干枯，这是人们所共知的。大概人的身体，上半身由天气主宰；下半身由地气主宰。如果升降不利，清浊不分，逐渐形成上盛下虚的病证。这些都是白露不下、正令不能施行的祸患。用白露来比喻人身体的真阴，其中的义理最值得深思。
One, three, five, seven are odd numbers; two, four, six, eight are even numbers. This refers to the pairing of single and double quantities in herbal prescriptions. The application of odd and even numbers is used to regulate the intensity (mildness or urgency) and concentration (thin or thick) of the medicinal properties, thereby achieving the effects of diaphoresis (sweating) or purgation (downward draining). What does this have to do with the single or double nature of the quantity? And what does it have to do with the actual substance of treating disease? Disease is treated by Qi (vital energy), whereas the single or double nature of numbers possesses no Qi itself. I have pondered this: Using one herb as the Jun (Monarch/Master herb), and adding two herbs of the same nature as the Chen (Minister/Assistant herb), because the medicinal nature is unified, it is called "Odd" (Ji); Using two herbs, one tonifying and one draining, as the Jun, and adding two herbs of the same nature each as the Chen, because two Qi natures run parallel, it is called "Even" (Ou). If there are two Jun herbs but the number of Chen herbs varies, the force will be biased/heavy, so it is also called "Odd"; if the force of the Chen herbs is balanced/equal, it is called "Even". Extending this logic, regardless of how many herbs are added, they all follow this principle. This is the meaning of Odd and Even, which cannot be changed. Old interpretations exclusively refer to the single or double count of numbers, claiming that diaphoresis formulas should not be odd, yet Guizhi Tang (Cinnamon Twig Decoction) uses three herbs; purgation formulas should not be even, yet Chengqi Tang (Harmonizing the Stomach Decoction variants) uses four herbs. To regard this as the pinnacle of divine妙 (wonderful efficacy) is truly laughable!
When mist and clouds are turbid and impure, the corresponding phenomenon above is that White Dew (Bailu) does not descend; when Heaven and Earth Qi fail to communicate effectively, the myriad things do not receive nourishment, and the Mandate of Life (Ming) fails to be implemented. When the Mandate of Life is not implemented, tall trees often die. Heaven's Qi achieves clarity and brightness because it stores its Virtue (De, referring to natural laws/constants) without ceasing. "Clear and pure" means there is no state of turbid mist and clouds. The cold and heat of the four seasons, if they adhere to their regular measures without deviation, thus do not sink downward, because they are obscured by Earth's Qi. "Store" (Zang) means to guard/maintain; "Virtue" (De) means regular measure/law; "Without ceasing" (Bu Zhi) is akin to not changing. If Heaven's Qi becomes hyperactive/excessive at the top, then the Sun and Moon cannot shine brightly, and pathogenic Qi fills the Great Void. Here, "Heaven's Brightness" (Tian Ming) is interpreted as high and bright, i.e., excessive. Old interpretations claim: When the Great Brightness appears, the Small Brightness hides. However, Heaven's brightness is the brightness of the Sun and Moon; how can there be a situation where the Sun and Moon are not bright while Heaven alone is bright? Moreover, how would one distinguish between big and small? If Heaven's Qi is blocked and does not communicate downward, Earth's Qi rises upward, obscuring the Sun and Moon. In such cases, Heaven and Earth do not interact; Yang is excessive and Yin is depressed. One must see full-sky clouds and mist, unable to transform into essence. The essence within the clouds and mist is White Dew (Bailu); it cannot descend to communicate with the Earth, nor can it spread laterally to cover all things. "Table/Cover" (Biao), like in "Biao Hai" (covering the sea), means to broadly cover. "Mandate/Life" (Ming) means order/command. If rain should fall but doesn't, if cold should come but doesn't, if warmth should arrive but doesn't, the proper orders of the four seasons cannot be smoothly implemented. Would there not be many deaths among tall trees? On days of severe drought, there are necessarily clouds at night, and no dew in the morning; the soil is dry, dust rises, and grass and trees turn pale and dry. This is universally known. Generally, the upper half of the human body is governed by Heaven's Qi; the lower half is governed by Earth's Qi. If ascending and descending are obstructed, and clear and turbid Qi are not distinguished, it gradually develops into a disease pattern of Excess Above and Deficiency Below (Shang Sheng Xia Xu). These are all consequences of White Dew not descending and the Proper Mandate failing to be implemented. Using White Dew as a metaphor for True Yin (Zhen Yin) in the human body offers profound insights worth contemplating.