肾风）肾风而不能食善惊惊已心气痿者死（肾水受风心火痿弱水火俱困故死○出奇病论）○尸厥邪客手足少阴太阳足阳
明之络此五络皆会于耳中上络左角（额角）五络俱竭令人身脉皆动而形无知也其尸状若故曰尸厥（其卒冒闷而如死尸身
脉独如常人而动也然阴气盛于上则下气重上而邪气逆邪气逆则阳气乱阳气乱则五络闭结而不通故其状若尸○刺隐白历兑
涌泉于少商中冲神门各一 ○出谬刺论）○病有身重九月而喑何也岐伯曰胞之络脉绝也（绝谓断而不通流非天真之气断
绝也）胞脉者系于少阴之脉贯肾系舌本故不能言（少阴肾脉气不营养故不能言）无治也当十月复（十月胎去胞络复通肾
脉上营故复言也）刺法曰无损不足益有余以成其疹（疹久症也）所谓无损不足者身羸瘦无用锐石也无益有余者腹中有形
而泻之泻之则精出而病独檀中故曰疹成也（出奇病论）人有大谷十二分（大经所会曰大谷十二分者十二经脉之部分）小
溪三百五十三名少十二俞（小络所会曰小溪所络三百六十五除十二俞外则当三百五十三名）此皆卫气之所留止邪气之所
客也（卫气满填以行邪气不得居止卫气亏缺留止则为邪气所客）针石缘而去之（言邪气所客卫气留止针其溪谷则邪寅缘
气随脉而行去也）诊病之始而决为气（谓以五脏脉为之决生死之纲纪也）欲知其始先建其母（母谓应时王气也先立应时
王气然后乃求邪之气）所谓五决者五脏之脉也（出五脏生成篇）○五味入口藏于胃以养五脏气五气入鼻藏于心肺心肺有
病而鼻为之不利也凡治病必察其下适其脉候观其志意与其病也（下谓目下所见可否也调适脉之盈虚观量志意之邪正及病
深浅成败之宜乃守法以治之也○出五脏别论）诸痈肿筋挛骨痛此寒之气肿八风之变也此四时之病以其胜治之愈也（如金
胜木之类○出脉要精微）○道之至数（言五色脉应乃道之至数○出玉版要论）天下数至（言五色脉变乃天下至数○出玉
机真藏论）天地至数始于一终于九一者天二者地三者人三三者九以应九野为九脏故神脏五形脏四合为九脏故人有三部部
有三候以决死生（三候者有天有地有人也三而成天而成三地三而成人非惟人独由此三气而生天地之道亦如是也故易乾坤
诸卦皆必三矣又曰三气乃天气地气人气也）其气九州九窍皆通乎天气（此言其气者谓天真之气常系属于中也天气不绝真
灵内属行藏动静悉与天通故曰皆通乎天气也○阴阳离合论曰阴阳数之者可十推之可百数之可千推之可万推之大不可胜数
然其要一也一谓离合也虽不胜数然其要妙以离合推步悉可知之也矣）○虚邪者八正之虚邪气也（谓八正之虚邪从虚乡而
来袭虚而入为病）正邪者身形若用方汗出腠理开逢虚气其中人也微故莫知其情莫见其形（正邪者不从虚之乡来也以中人
微故莫知其情意莫知其形状也）上攻救其萌芽必先见三部九候之气尽调不败而救之故曰上工（不敢病未至于败也○出八
位神明论）八正者所以候八风之虚邪以时至者也（应时而至为八正非时而至者为虚）四时分以春夏秋冬之气所在以时调
之也（四时之气所真者谓春气在络经脉夏气在孙络秋气在皮肤冬气在骨髓也）八正之虚气而避之勿犯也（触冒虚邪动伤
真气避而勿犯乃不病邪）以身之虚而逢天之虚两虚相感其气至骨入则伤五脏故曰天忌不可不知也（八风正邪其伤人也微
八风虚邪其伤人也深此人忌于天故曰天忌○八正神明论）○诸气在泉风淫于内（风变淫邪而胜于内也）治以辛凉佐以苦
以甘缓之以辛散之（风性喜温思清故治以凉是以胜气治之也佐以苦随其所利也肝木苦急则以甘缓之又肝散若抑则以辛散
之如仲景桂枝汤是也盖发散风邪以辛为主故桂枝三两为君芍药味苦酸做寒三两为臣甘草味甘平二两为佐者内经所谓平以
辛佐以辛以甘缓以酸收也生姜味辛温三两大枣味甘温十二枚为使者内经所谓风淫于内以甘缓以辛散之意也）热淫于内治
以酸寒佐以甘苦以酸收之以苦发之（热性恶寒故治以寒也热之大盛甚于表者以苦发之不尽复寒制之寒制不尽复苦发之以
酸收之甚者再方微者一方时发时止亦以酸收之如麻黄汤是也
本草曰轻可去实又曰腠密邪胜表实者轻剂所以扬之故用麻黄之轻剂味甘苦三两为君也风邪在表缓而肤腠疏者故用桂
枝二两解肌为臣内经曰寒淫于内治以甘热佐以辛苦者是也甘草味甘平一两为佐杏仁味甘苦温七十枚为使者经曰甘苦急急
食味以缓之肝者营之主也伤寒伤营营血为之不利故用甘草杏仁为佐使也又谓气之所并为血虚血之所并为气虚故麻黄佐以
杏仁用利气也）湿淫于内治以苦热佐以酸淡以苦燥以淡渗之（湿与燥反燥除温故以苦燥其色也淡利窍以故淡渗泄也）火
淫于内治以咸冷佐以苦辛以酸收之以苦发之（火气大行心怒之所生也心欲恶故以咸治之又辛苦缓故以酸治之大法须汗者
以辛佐之令其汗也不必资以苦）燥淫于内治以苦温佐以甘辛以苦下之（肺苦气上逆急食苦以泻之以辛泻之酸补之甘辛当
作酸辛）寒淫于内治以甘热佐以苦辛以咸泻之以辛润之以苦坚之（以热治寒以胜析其气也肾苦燥急食辛以润之肾欲坚急
食苦以坚之用苦补之咸泻之）又曰司天之气风淫所胜（风变淫邪所胜则淫邪胜也）平之辛凉佐以苦甘以甘缓之以酸泻之
（在泉外淫于内所胜治之司天上淫于下所胜平之）热淫所胜平以寒咸佐以苦甘以酸收之湿淫所胜平以苦热佐以酸辛以苦
燥之以淡泄之（按湿淫于内佐以酸淡比酸辛当作淡）○湿上甚而热治以苦温佐以甘辛以汗为故而止火淫所胜平以咸冷佐
以苦甘以酸收之以苦发之以酸候之热淫同寒淫所胜平以辛热佐以苦甘以咸泻之（按寒淫于内治以甘热佐以苦甘此文恐误
也）邪气反胜者（不能淫胜于地气反为不胜之气为胜以胜之）风司于地清反胜之治以酸湿佐以苦甘以辛平之（在原之气
胜盛故以酸泻故以辛甘邪退则正虚故以补养而平之）热司于地寒反胜之治以甘热佐以苦辛以咸平之湿司于地热反胜之治
以苦冷佐以咸甘以苦平之火司于地寒反胜之治以甘热佐苦辛以咸平之燥司于地热反胜之治以平寒佐以苦甘以酸平之以利
为寒司于地热反胜之治以咸冷佐以甘辛以苦平之（此六气方治与前所胜法殊法治者泻客邪之胜气也佐者皆所利所旦平者
补已弱之正气也）○厥阴之胜治之甘清佐以苦辛以酸泻之少阴之胜治以辛寒佐以苦咸以甘泻之太阴之胜治以咸热佐以辛
甘以泻之少阳之胜治以辛寒佐以甘咸以甘泻之阳明之胜治以酸温佐以辛甘以苦泻之太阳之胜治以甘（当作苦）热佐以辛
酸以咸泄之（六胜之至皆先归其不胜已者故不胜者当先泻之以通其道矣泻所胜之气令其退释也）○厥阴之复（肝乘脾土
始因土胜水水之子木木乃复土仇）治以酸寒佐以甘辛以酸泻之以甘缓之少阴之复治以咸寒佐以苦辛以甘泻之以酸收之以
苦发之以咸软之太阴之复以苦热佐以酸辛以苦泻之燥之泄之少阳之复治以咸冷佐以苦辛以咸软之以酸收之以苦发之发不
远热无犯温凉少阴同法阳明之复治以辛温佐以苦甘以苦泄之以苦下之以酸补之太阳之复治以咸热佐以甘辛以苦坚之治诸
胜复热者寒之寒者热之温者清之清者温之散者收之抑者散之燥者润之急者缓之坚者软之脆者坚之衰者补之强者泻之各安
其气必清必静则病气衰去归其所宗此治治之大体也（有复所胜各倍其气以调之故可使平也宗属也调不失理则余气自归其
所属胜复衰已则各补养而不定平之必清必静无妄抗之则运气之寒热亦各归同天地气也）揆度者度病之深也奇恒者言奇病
也（揆度者切度之也言切求理脉其也度者得其高下以四时度之也又曰凡揆度奇恒之法先以气口太阴之脉定四时之正气然
后度量奇恒之气者玉版论要）
【肾风】患肾风病而不能进食，且容易受惊，惊悸之后出现心气衰败的，预后不良（死亡）。（这是因为肾水受到风邪侵袭，心火因此痿弱，水火二气都陷入困境，所以导致死亡。出自《素问·奇病论》）
【尸厥】邪气客居于手少阴、足少阴、手太阳、足太阳以及足阳明这五条经络的络脉中。这五条络脉都汇聚于耳中，并上行联络到左侧额角。如果这五条络脉的气血都衰竭，就会导致人体血脉虽然跳动但形体无知觉，其状态像尸体一样，所以称为“尸厥”。（患者突然昏闷如同死人，但身体脉搏依然像常人一样跳动。然而，如果阴气在上部过盛，会导致下部之气重逆向上，邪气随之上逆；邪气上逆则阳气紊乱，阳气紊乱则五条络脉闭结不通，所以其状貌像尸体。治疗可针刺隐白穴、历兑穴、涌泉穴、少商穴、中冲穴、神门穴，每穴各刺一针。出自《素问·缪刺论》）
【九月喑】有一种病症表现为身体沉重且失音，这是为什么呢？岐伯说：这是因为胞宫的络脉断绝不通。（这里的“绝”是指断绝而不通流，并非指先天元气断绝。）胞脉属于少阴肾脉，贯穿肾脏并联系舌根，所以不能说话。（因为少阴肾脉的气机不能滋养舌本，所以不能言语。）这种病不需要特殊治疗，等到第十个月胎儿娩出后，胞络重新通畅，肾脉能够上行滋养，声音自然恢复。（出自《素问·奇病论》）《针经》说：不要损伤正气不足的人，也不要增益正气有余的人，以免加重病情形成痼疾。（“疹”在这里指久治不愈的痼疾。）所谓不要损伤正气不足的人，是指身体已经消瘦虚弱，就不要使用锐利的石针等峻猛疗法；不要增益正气有余的人，是指腹中有形积滞而误用泻法，泻法会耗伤精气，使病邪独留于胸中，从而形成痼疾。（出自《素问·奇病论》）
人体有大谷十二处（大经脉交汇之处称为大谷，共有十二处，对应十二经脉的部分），小溪三百五十三处（小络脉交汇之处称为小溪，全身三百六十五络减去十二俞穴对应的络脉，余下三百五十三处）。这些都是卫气停留的地方，也是邪气客居的场所。（当卫气充盈时，邪气无法停留；如果卫气亏缺，邪气就会滞留其中。）针灸可以引导邪气离去。（意思是邪气客居在卫气停留之处，针刺溪谷部位，邪气便顺着脉气随着卫气的运行而离去。）诊断疾病的开始，首先要确立气的纲纪。（即通过五脏的脉象来判断生死的纲领。）想要了解疾病的起始，先要确立根本（母）。（“母”指当令的王气，先确立当令的旺气，然后才能探求邪气的性质。）所谓的“五决”，是指五脏的脉象。（出自《素问·五脏生成篇》）
五味入口，藏于胃中，以滋养五脏之气。五脏之气通过鼻子进入，储藏于心肺。如果心肺有病，鼻子就会不通利。凡是治病，必须观察患者的二便情况（下），调适脉象的虚实，观察患者的意志情志以及病情的深浅成败，然后依法治疗。（“下”指目下所见的大小便等情况。调和适应脉象的盈虚，观察衡量意志情志的正邪以及病情的深浅和治疗的适宜性，然后遵守法则进行治疗。出自《素问·五脏别论》）
各种痈肿、筋脉拘挛、骨节疼痛，这是由于寒气和八风的变化所致。这是四季的疾病，可以用五行相克的原理来治疗，即可痊愈。（例如金克木之类。出自《素问·脉要精微论》）
【道之至数】五色与脉象相应，是道的极致数理。（出自《素问·玉版要论》）天下的数理至极。（五色脉象的变化体现了天下至极的数理。出自《素问·玉机真脏论》）天地至极的数理，始于“一”，终于“九”。“一”代表天，“二”代表地，“三”代表人。三三得九，以应合地上的九野，从而形成九脏。所以神脏有五个，形脏有四个，合起来共九个脏。因此人有三部，每部有三候，以此来决断生死。（三候包括天、地、人。三才构成天，三才构成地，三才构成人，不仅仅是人由此三气而生，天地的道理也是如此，所以《易经》中的乾坤诸卦必定包含三个爻。又说三气即天气、地气、人气。）人体的气机与九州、九窍都与天气相通。（这里所说的“气”，指的是天真之气，常系属于体内。只要天气不绝，真灵内属，行止动静都与天相通，所以说都与天气相通。《素问·阴阳离合论》说：阴阳之数推演可以至十、百、千、万，多得不可胜数，但其要点在于“离合”。虽然数量无数，但其奥妙可以通过离合来推步知晓。）
【虚邪与正邪】虚邪是指来自八方不正之气的虚邪。（指来自空虚方向的邪气，乘虚而入致病。）正邪是指人体在使用体力或出汗腠理开泄时，遇到虚气侵入，对人体影响轻微，所以人们不知道其情状，也看不见其形状。（正邪不是从空虚方向来的，因为对人影响轻微，所以人们不知道它的情意和形状。）上等医生会在疾病萌芽阶段就进行救治，必须先诊察三部九候的气机，确保整体调和不败坏后再救治，所以称为上工。（不敢让疾病发展到败坏的地步。出自《素问·八正神明论》）
八正是指用来候察八风虚邪按时而至的节气。（应时而至为正，非时而至为虚。）根据四季划分，春夏秋冬四时的气机所在不同，应按时调理。（四时真气所在：春气在络脉，夏气在孙络，秋气在皮肤，冬气在骨髓。）对于八风的虚邪气，应当避开不要触犯。（触犯虚邪会损伤真气，避开不犯就不会生病。）如果人体本身虚弱，又遇到天时虚邪，两虚相感，邪气深入至骨，进而伤害五脏，所以称为“天忌”，不可不知晓。（八风的正邪伤人轻微，八风的虚邪伤人深重，这是人对天时的忌讳，所以叫天忌。出自《素问·八正神明论》）
【六淫治法】
诸气在泉，风淫于内（风变淫邪胜于内部），治疗用辛凉，佐以苦甘，用甘味缓急，用辛味发散。（风性喜温思清，所以用凉药以胜其气。佐以苦味随其有利。肝木苦急，则以甘味缓之；肝欲散，若被抑制则以辛味散之。如张仲景的桂枝汤就是此类。发散风邪以辛为主，所以桂枝三两为君药；芍药味苦酸微寒三两为臣药；甘草味甘平二两为佐药。这正是内经所说“平以辛，佐以辛，以甘缓，以酸收”。生姜味辛温三两，大枣味甘温十二枚为使药。这也是内经所说“风淫于内，以甘缓之，以辛散之”的意思。）
热淫于内，治疗用酸寒，佐以甘苦，用酸味收敛，用苦味发散。（热性恶寒，所以用寒药。热势盛大甚于表者，用苦味发散；若不尽，再用寒药制约；寒制不尽，再用苦味发散，最后用酸味收敛。严重者再方，轻者一方。时发时止也以酸收敛。如麻黄汤就是此类。本草说：轻剂可以去实。又说腠理致密、邪胜表实者，用轻剂扬之。所以用麻黄三两为君，味甘苦。风邪在表，腠理疏松者，故用桂枝二两解肌为臣。内经说：寒淫于内，治以甘热，佐以辛苦。甘草味甘平一两为佐，杏仁味甘苦温七十枚为使。经曰：急食苦以缓之。肝为营之主，伤寒伤营，营血不利，故用甘草、杏仁为佐使。又说气并为血虚，血并为气虚，所以麻黄佐以杏仁，用以利气。）
湿淫于内，治疗用苦热，佐以酸淡，用苦味燥湿，用淡味渗利。（湿与燥相反，燥能除温，所以用苦燥其色。淡味通利窍道，所以用淡渗泄。）
火淫于内，治疗用咸冷，佐以苦辛，用酸味收敛，用苦味发散。（火气大行，由心生怒所致。心欲软，故用咸治。又因辛苦能缓，故用酸治。大法需要发汗的用辛佐之令其汗出，不必依赖苦味。）
燥淫于内，治疗用苦温，佐以甘辛，用苦味下之。（肺苦气上逆，急食苦以泻之；以辛泻之，以酸补之。此处甘辛当作酸辛。）
寒淫于内，治疗用甘热，佐以苦辛，用咸味泻之，用辛味润之，用苦味坚之。（用热治寒，以胜气析解其气。肾苦燥急，食辛以润之；肾欲坚，急食苦以坚之；用苦补之，咸泻之。）
又曰：司天之气，风淫所胜（风变淫邪所胜，则淫邪胜），平之以辛凉，佐以苦甘，以甘缓之，以酸泻之。（在泉外淫于内，所胜者治之；司天上淫于下，所胜者平之。）
热淫所胜，平之以寒咸，佐以苦甘，以酸收之。
湿淫所胜，平之以苦热，佐以酸辛，以苦燥之，以淡泄之。（按：湿淫于内佐以酸淡，此处酸辛当作淡。）
湿上甚而热，治以苦温，佐以甘辛，以汗为度而止。
火淫所胜，平之以咸冷，佐以苦甘，以酸收之，以苦发之，以酸候之。
热淫同前。
寒淫所胜，平之以辛热，佐以苦甘，以咸泻之。（按：寒淫于内治以甘热，佐以苦甘，此文恐有误。）
邪气反胜者（不能淫胜于地气，反为不胜之气所胜，以胜气治之）：
风司于地，清反胜之，治以酸温，佐以苦甘，以辛平之。（在原之气胜盛，故以酸泻之；邪退则正虚，故以辛甘补养而平之。）
热司于地，寒反胜之，治以甘热，佐以苦辛，以咸平之。
湿司于地，热反胜之，治以苦冷，佐以咸甘，以苦平之。
火司于地，寒反胜之，治以甘热，佐以苦辛，以咸平之。
燥司于地，热反胜之，治以平寒，佐以苦甘，以酸平之。
寒司于地，热反胜之，治以咸冷，佐以甘辛，以苦平之。（此六气方治与前所胜法不同。法治者是泻客邪之胜气；佐者皆取其利；平者是补已弱之正气。）
【六胜之治】
厥阴之胜，治以甘清，佐以苦辛，以酸泻之。
少阴之胜，治以辛寒，佐以苦咸，以甘泻之。
太阴之胜，治以咸热，佐以辛甘，以苦泻之。
少阳之胜，治以辛寒，佐以甘咸，以甘泻之。
阳明之胜，治以酸温，佐以辛甘，以苦泻之。
太阳之胜，治以甘（当作苦）热，佐以辛酸，以咸泄之。（六胜到来，皆先归其不胜己者，故不胜者当先泻之以通其道；泻所胜之气令其退释。）
【六复之治】
厥阴之复（肝乘脾土，始因土胜水，水之子木，木乃复土仇），治以酸寒，佐以甘辛，以酸泻之，以甘缓之。
少阴之复，治以咸寒，佐以苦辛，以甘泻之，以酸收之，以苦发之，以咸软之。
太阴之复，以苦热，佐以酸辛，以苦泻之，燥之，泄之。
少阳之复，治以咸冷，佐以苦辛，以咸软之，以酸收之，以苦发之。发不远热，无犯温凉，少阴同法。
阳明之复，治以辛温，佐以苦甘，以苦泄之，以苦下之，以酸补之。
太阳之复，治以咸热，佐以甘辛，以苦坚之。
治诸胜复：热者寒之，寒者热之，温者清之，清者温之，散者收之，抑者散之，燥者润之，急者缓之，坚者软之，脆者坚之，衰者补之，强者泻之。各安其气，必清必静，则病气衰去，归其所宗。这是治疗的大体原则。（有复所胜，各倍其气以调之，故可使平也。“宗”即属也。调不失理，则余气自归其所属。胜复衰已，则各补养而不定。平之必清必静，无妄抗之，则运气之寒热亦各归同天地气也。）
揆度者，是度量病情的深浅；奇恒者，是论述奇病。（揆度即切度，言切求理脉。度者得其高下，以四时度之。又说凡揆度奇恒之法，先以气口太阴之脉定四时之正气，然后度量奇恒之气。出自《素问·玉版论要》）
[Kidney Wind] Patients with Kidney Wind who cannot eat and are prone to fright, whose Heart Qi becomes flaccid after the fright subsides, will die. (This is because Kidney Water is affected by Wind, causing Heart Fire to become weak; both Water and Fire are in distress, leading to death. From *Suwen: Qibing Lun*)
[Corpse Jue] Pathogenic factors lodge in the collateral vessels of the Hand Shaoyin, Foot Shaoyin, Hand Taiyang, Foot Taiyang, and Foot Yangming meridians. These five collaterals all converge in the ear and ascend to connect with the left frontal angle. If the Qi of these five collaterals exhausts, it causes the body's pulses to move while the form remains insensible. The appearance resembles a corpse, hence it is called "Corpse Jue". (The patient suddenly faints as if dead, yet the body pulses continue to beat like those of a normal person. However, if Yin Qi is excessive at the upper part, Qi from below reverses upward; this reversal causes Yang Qi to become chaotic. Chaotic Yang Qi leads to the blockage and obstruction of the five collaterals, resulting in a corpse-like state. Treatment involves needling Yinbai [SP1], Lidui [ST45], Yongquan [KI1], Shaoshang [LU11], Zhongchong [PC9], and Shenmen [HT7], one needle each. From *Suwen: Miaoci Lun*)
[Deafness at Nine Months] There is a condition characterized by heavy body and loss of voice. Why? Qibo stated: This is due to the interruption of the collateral vessels of the Bao (uterus). ("Interruption" here means blockage without flow, not the severance of innate Qi.) The Bao vessels are connected to the Shaoyin meridian, penetrate the Kidney, and link to the root of the tongue; therefore, speech is impossible. (Because the Qi of the Shaoyin Kidney meridian fails to nourish the tongue root, speech is lost.) No specific treatment is required; it will recover in the tenth month. (After the fetus is delivered in the tenth month, the Bao collaterals reconnect, and the Kidney meridian ascends to nourish, restoring speech. From *Suwen: Qibing Lun*) The *Needling Classic* states: Do not damage deficiency nor augment excess, lest you create a chronic disease ("Zhen" refers to a chronic, entrenched disease here). To "not damage deficiency" means that for a emaciated and weak body, sharp stones or aggressive therapies should not be used. To "not augment excess" means that if there is a palpable mass in the abdomen, using purgation will drain essence and leave the pathogen alone in the chest, thus forming a chronic disease. (From *Suwen: Qibing Lun*)
The human body has twelve Great Valleys (convergences of major meridians, corresponding to the twelve meridians) and 353 Small Streams (convergences of minor collaterals; 365 total collaterals minus the 12 Shu points' collaterals equals 353). These are sites where Wei Qi (Defensive Qi) stays and where pathogenic factors lodge. (When Wei Qi is full, pathogens cannot stay; when Wei Qi is deficient, pathogens lodge.) Acupuncture and moxibustion can guide pathogens away. (Meaning: When pathogens lodge where Wei Qi stays, needling the valleys allows pathogens to depart along with the pulse and Wei Qi.) Diagnosis begins by determining the Qi. (Determining life and death through the pulses of the Five Zang organs.) To know the beginning, first establish the "Mother". ("Mother" refers to the ruling Qi of the season; establish the seasonal ruling Qi first, then seek the pathogenic Qi.) The so-called "Five Determinations" refer to the pulses of the Five Zang organs. (From *Suwen: Wuzang Shengcheng Pian*)
Five flavors enter the mouth and store in the Stomach to nourish the Qi of the Five Zang organs. The Qi of the Five Zang enters the nose and stores in the Heart and Lungs. If the Heart and Lungs have disease, the nose becomes obstructed. In treating any disease, one must observe the lower parts (defecation/urination), adjust to the pulse conditions, observe the patient's will and intent, and assess the disease's depth and outcome, then treat according to the law. ("Lower" refers to visible signs like stool and urine. Adjust pulse fullness/emptiness, observe the righteousness of will/intent, and the depth/success/failure of the disease, then follow the method. From *Suwen: Wuzangielun*)
Various swellings, tendon spasms, and bone pain are caused by Cold and the changes of the Eight Winds. These are diseases of the four seasons and can be cured by treating according to the principle of overcoming (e.g., Metal overcoming Wood). (From *Suwen: Maiyao Jingwei*)
[The Ultimate Number of the Dao] The correspondence between the Five Colors and pulses is the ultimate number of the Dao. (From *Suwen: Yubai Yaolun*) The ultimate number of the world. (Changes in Five Colors and pulses reflect the ultimate numbers of the world. From *Suwen: Yuji Zhenzang Lun*) The ultimate number of Heaven and Earth starts with One and ends with Nine. One represents Heaven, Two represents Earth, Three represents Man. Three times three equals Nine, corresponding to the Nine Fields on Earth, forming the Nine Zang Organs. Thus, there are five Spirit Zang and four Form Zang, totaling nine. Therefore, humans have three Regions, each with three Prognostic Indicators (Hou), used to determine life and death. (The three Hou are Heaven, Earth, and Man. Three constitute Heaven, three constitute Earth, three constitute Man. Not only humans are born from these three Qi; the Way of Heaven and Earth is also like this. Hence, the hexagrams of Qian and Kun in the *I Ching* always have three lines. It is said the three Qi are Heavenly, Earthly, and Human Qi.) The Qi of the body, the Nine Orifices, and the Nine Provinces all communicate with Heavenly Qi. (Here, "Qi" refers to Innate Qi, which is constantly attached internally. As long as Heavenly Qi does not cease, Innate Spirit remains internal; movement and stillness all communicate with Heaven, hence "all communicate with Heavenly Qi." *Suwen: Yin-Yang Lihe Lun* says: The numbers of Yin and Yang can be multiplied to ten, hundred, thousand, ten thousand, incalculable, but the essence lies in "Separation and Union." Though incalculable, the mystery can be understood through separation and union.)
[Deficient Evil and Correct Evil] Deficient Evil refers to the deficient evil from the Eight Directions. (Pathogenic factors coming from empty directions, entering through deficiency to cause disease.) Correct Evil refers to situations where the body uses strength, sweat occurs, pores open, and it encounters deficient Qi. The invasion is slight, so people do not perceive its nature or see its shape. (Correct Evil does not come from empty directions; because the invasion is slight, its nature and shape are unknown.) Superior physicians treat at the萌芽 (sprout/early stage). They must first examine the Qi of the Three Regions and Nine Prognostic Indicators, ensure they are regulated and not defeated, and then treat. Hence called "Superior Physician". (Not allowing disease to reach defeat. From *Suwen: Bashi Shenming Lun*)
The Eight Zheng (Solar Terms) are used to observe the deficient evil of the Eight Winds arriving at the proper time. (Arriving on time is Zheng; off-time is Xu.) Divided by the four seasons, the Qi of Spring, Summer, Autumn, and Winter resides in different places; one must regulate according to time. (True Qi of four seasons: Spring in Collaterals, Summer in Sun-Collaterals, Autumn in Skin, Winter in Marrow.) Avoid the deficient Qi of the Eight Winds and do not offend it. (Offending deficient evil damages true Qi; avoiding it prevents disease.) If the body is deficient and meets Heavenly deficiency, two deficiencies interact; Qi reaches the bone and injures the Five Zang. Hence called "Heavenly Taboo", which must be known. (Zheng evil of Eight Winds injures slightly; Xu evil of Eight Winds injures deeply. This taboo regarding Heaven is called Heavenly Taboo. From *Suwen: Bashi Shenming Lun*)
[Treatment of Six Excesses]
When Qi is in the Fountain (Di-branch) and Wind excessively invades internally (Wind transformation becomes pathogenic and wins internally): Treat with Pungent-Cool, assist with Bitter-Sweet, use Sweet to relax tension, use Pungent to disperse. (Wind likes warmth and desires clarity, so treat with Cool to overcome its Qi. Assist with Bitter according to benefit. Liver Wood suffers from urgency, so use Sweet to relax; Liver desires dispersion, so if suppressed, use Pungent to disperse. E.g., Zhang Zhongjing's Guizhi Tang. Dispersing Wind evil relies mainly on Pungent, so Guizhi (Cinnamon Twig) 3 liang is Sovereign; Shaoyao (Peony Root) bitter-sour slightly cold 3 liang is Minister; Gancao (Licorice Root) sweet-ping 2 liang is Assistant. This matches Neijing: "Level with Pungent, assist with Pungent, relax with Sweet, gather with Sour". Shengjiang (Fresh Ginger) pungent-warm 3 liang, Dazao (Jujube) sweet-warm 12 pieces are Envoys. This matches Neijing: "Wind excessively invading internally, relax with Sweet, disperse with Pungent".)
If Heat excessively invades internally: Treat with Acid-Cold, assist with Sweet-Bitter, use Acid to gather, use Bitter to vent. (Heat dislikes Cold, so treat with Cold. If Heat is extremely abundant and superficial, use Bitter to vent; if not resolved, use Cold to control; if still not resolved, use Bitter to vent again, finally use Acid to gather. Severe cases use another formula, mild cases one formula. Intermittent cases also use Acid to gather. E.g., Mahuang Tang. Materia Medica says: Light agents can remove solidity. Also: For dense pores and pathogen victory causing exterior solidity, light agents are used to扬 (raise/discharge). So Mahuang (Ephedra) 3 liang, sweet-bitter, is Sovereign. For Wind evil on the exterior with loose pores, Guizhi (Cinnamon Twig) 2 liang resolves muscle layer as Minister. Neijing says: Cold excessively invading internally, treat with Sweet-Hot, assist with Pungent-Bitter. Gancao (Licorice) 1 liang is Assistant; Xingren (Apricot Seed) sweet-bitter-warm 70 pieces is Envoy. Classic says: Eat Bitter urgently to relax. Liver is master of Ying (Nutritive) Blood. Shanghan (Cold Damage) injures Ying, making Ying blood unfavorable, so Gancao and Xingren are used as Assistant/Envoy. Also: Qi accumulation causes Blood deficiency; Blood accumulation causes Qi deficiency. So Mahuang assists with Xingren to promote Qi flow.)
If Dampness excessively invades internally: Treat with Bitter-Hot, assist with Acid-Light, use Bitter to dry, use Light to leach/drain. (Dampness opposes Dryness; Dryness removes Warmth, so use Bitter to dry its color. Light benefits orifices, so use Light to leach/drain.)
If Fire excessively invades internally: Treat with Salty-Cold, assist with Bitter-Pungent, use Acid to gather, use Bitter to vent. (Fire expands greatly, generated by Heart anger. Heart desires softening, so treat with Salty. Since Pungent-Bitter can relax, use Acid to treat. General method requires sweating, so assist with Pungent to induce sweat; Bitter is not necessary.)
If Dryness excessively invades internally: Treat with Bitter-Warm, assist with Sweet-Pungent, use Bitter to purge downward. (Lung suffers from Qi rebellion; eat Bitter urgently to purge; use Pungent to purge, Acid to tonify. Here Sweet-Pungent should be Acid-Pungent.)
If Cold excessively invades internally: Treat with Sweet-Hot, assist with Bitter-Pungent, use Salty to purge, use Pungent to moisten, use Bitter to firm. (Use Hot to treat Cold, using overcoming Qi to resolve its Qi. Kidney suffers from Dryness/Urgency, eat Pungent to moisten; Kidney desires firmness, eat Bitter to firm; use Bitter to tonify, Salty to purge.)
Also: When Qi is in the Sky (Tian-branch) and Wind excessively wins (Wind transformation becomes pathogenic and wins): Level with Pungent-Cool, assist with Bitter-Sweet, use Sweet to relax, use Acid to purge. (In Fountain, external invasion internally, treat the winner; in Sky, invasion from above to below, level the winner.)
If Heat excessively wins: Level with Cold-Salty, assist with Bitter-Sweet, use Acid to gather.
If Dampness excessively wins: Level with Bitter-Hot, assist with Acid-Pungent, use Bitter to dry, use Light to drain. (Note: For Dampness excessively invading internally, assist with Acid-Light; here Acid-Pungent should likely be Light.)
If Dampness is excessive at the top with Heat: Treat with Bitter-Warm, assist with Sweet-Pungent, stop when sweating occurs.
If Fire excessively wins: Level with Salty-Cold, assist with Bitter-Sweet, use Acid to gather, use Bitter to vent, monitor with Acid.
Heat treatment is the same as above.
If Cold excessively wins: Level with Pungent-Hot, assist with Bitter-Sweet, use Salty to purge. (Note: For Cold excessively invading internally, treat with Sweet-Hot, assist with Bitter-Sweet; this text may contain an error.)
When Pathogenic Factors Reverse Win (Cannot excessively invade Di-Qi, but is won by the non-winning Qi):
Wind rules Di, Clearness (Metal) reverse wins: Treat with Acid-Warm, assist with Bitter-Sweet, level with Pungent. (Original Qi is strong, so purge with Acid; after pathogen retreats, Zheng is weak, so tonify with Pungent-Sweet to level.)
Heat rules Di, Cold reverse wins: Treat with Sweet-Hot, assist with Bitter-Pungent, level with Salty.
Dampness rules Di, Heat reverse wins: Treat with Bitter-Cold, assist with Salty-Sweet, level with Bitter.
Fire rules Di, Cold reverse wins: Treat with Sweet-Hot, assist with Bitter-Pungent, level with Salty.
Dryness rules Di, Heat reverse wins: Level with Ping-Cold, assist with Bitter-Sweet, level with Acid.
Cold rules Di, Heat reverse wins: Treat with Salty-Cold, assist with Sweet-Pungent, level with Bitter. (These six Qi prescriptions differ from previous "winning" methods. Treating methods purge the winning Qi of guest pathogens; assistants provide benefit; leveling tonifies already weak Zheng Qi.)
[Treatment of Six Wins]
Jueyin Win: Treat with Sweet-Clear, assist with Bitter-Pungent, purge with Acid.
Shaoyin Win: Treat with Pungent-Cold, assist with Bitter-Salty, purge with Sweet.
Taiyin Win: Treat with Salty-Hot, assist with Pungent-Sweet, purge with Bitter.
Shaoyang Win: Treat with Pungent-Cold, assist with Sweet-Salty, purge with Sweet.
Yangming Win: Treat with Acid-Warm, assist with Pungent-Sweet, purge with Bitter.
Taiyang Win: Treat with Sweet (should be Bitter)-Hot, assist with Pungent-Acid, purge with Salty. (When Six Wins arrive, first return to the non-winning self; thus, the non-winning should be purged first to open the pathway; purge the winning Qi to make it retreat.)
[Treatment of Six Rebounds]
Jueyin Rebound (Liver attacks Spleen Earth; initially due to Earth winning Water, Water's child Wood rebounds against Earth's enemy): Treat with Acid-Cold, assist with Sweet-Pungent, purge with Acid, relax with Sweet.
Shaoyin Rebound: Treat with Salty-Cold, assist with Bitter-Pungent, purge with Sweet, gather with Acid, vent with Bitter, soften with Salty.
Taiyin Rebound: Use Bitter-Hot, assist with Acid-Pungent, purge with Bitter, dry, drain.
Shaoyang Rebound: Treat with Salty-Cold, assist with Bitter-Pungent, soften with Salty, gather with Acid, vent with Bitter. Venting should not avoid Heat; do not offend Warm/Cool; Shaoyin follows same method.
Yangming Rebound: Treat with Pungent-Warm, assist with Bitter-Sweet, purge with Bitter, drain with Bitter, tonify with Acid.
Taiyang Rebound: Treat with Salty-Hot, assist with Sweet-Pungent, firm with Bitter.
Treating various Wins and Rebounds: Heat treated with Cold, Cold with Heat, Warm with Clear, Clear with Warm, Scattered gathered, Suppressed dispersed, Dry moistened, Urgent relaxed, Firm softened, Brittle strengthened, Declining tonified, Strong purged. Calm each Qi, be clear and quiet, then pathogenic Qi declines and returns to its origin. This is the general principle of treatment. (For rebounds winning, double the Qi to regulate, thus achieving balance. "Zong" means belonging. Regulation without losing reason allows residual Qi to return to its belonging. After Win/Rebound decline, tonify and nourish without fixation. Balancing requires clarity and quietness, no reckless resistance, so the moving Qi's Cold/Heat also returns to harmony with Heaven and Earth.)
Kuidu (Measurement) measures the depth of disease; Qiheng (Extraordinary) discusses extraordinary diseases. (Kuidu implies cutting/measuring, seeking pulse principles. Du implies obtaining high/low, measuring by four seasons. Also: All Kuidu/Qiheng methods first use the Qi Kou (Radial Artery) of the Taiyin meridian to determine the Zheng Qi of the four seasons, then measure Qiheng Qi. From *Suwen: Yubai Lunyao*)