甚者也。）太阴司天。 虫静。鳞虫育。羽虫不成。（太阴司天。则太阳在泉。故主 虫静。而鳞虫育。如辛丑辛未岁。
受水运之胜制。则火类之虫不成。）在泉。 虫育。鳞虫不成。（太阴在泉。故主 虫育。制己所胜。当主鳞虫耗。如甲
辰甲戌岁。受土运之胜制。当主鳞虫不成。按太阴湿土司天。太阳寒水在泉。寒湿相合。而无生长之气。故不曰耗。而
总曰不成。金西铭曰。鳞虫生育于岁半以前。不能长成于岁半以后。）少阳司天。羽虫静。毛虫育。 虫不成。（少阳
司天。则厥阴在泉。故主羽虫静而毛虫育。 虫不成者。谓壬寅壬申岁。受木运之胜制。而土类不成也。）在泉。羽虫育。
介虫耗。毛虫不育。（少阳在泉。故主羽虫育。制己所胜。故主介虫耗。如乙巳乙亥岁。受金运之胜制。则木类之虫不育。）
阳明司天。介虫静。羽虫育。介虫不成。（阳明司天。则少阴在泉。故主介虫静而羽虫育。如癸卯癸酉岁。受火运之胜制。
则金类之虫不成。）在泉。介虫育。毛虫耗。羽虫不成。（阳明在泉。故主介虫育。制己所胜。故主毛虫耗。如逢丙子丙
午岁。受水运之胜制。则火类之虫不成。）太阳司天。鳞虫静。 虫育。（太阳司天。则太阴在泉。故主鳞虫静而 虫育。）
在泉。鳞虫耗。 虫不育。（太阳寒水在泉。乃太阴湿土司天。水湿合化。则土不能制水矣。耗、散也。鳞虫耗者。土崩
溃而鳞见于陆也。如丁丑丁未岁。受木运之胜制。则土类之虫不成。）诸乘所不成之运则甚也。（此总结上文。而言诸乘
所不成之运气。则胜制之甚也。金西铭曰。经文止曰不成。今师疏出运气有相胜制。恐与经义不合欤。曰。参究经旨。
贵在精微。若云顺文训释。何异糠粕中尘垢。诚观厥阴司天。则胜己之虫不成。少阴太阴司天。则生我之虫不成。少阳
司天。则我生之虫不成。阳明司天。则曰介虫静。又曰。介虫不成。奚既静而又不成耶。太阳司天。不曰某虫不成。要
知太阴少阴司天。亦可以我生之虫不成。少阳司天。亦可以生我之虫不成。阳明司天。逢岁运之胜制。故虽育而不成。
太阳司天。或值天符之岁。则无不成之虫。六气之中。皆可互相推转。书不尽言。言不尽意。当于错综中求之。其义自
得。再按六元正纪大论曰。五运之化。或从天气而逆地气。或从地气而逆天气。如戊寅戊申岁。以火运而值少阳司天。
是从天气而逆地气矣。如癸巳癸亥岁。以火运而值少阳在泉。是从地气而逆天气矣。从天气。则无有不成之虫。逆地气。
则当介虫不育。从地气。则当羽虫育。逆天气。则当介虫不成。以五运之从逆。合六十年推之。五类之不育不成始备。）
故气主有所制。岁立有所生。（气主者。谓五运为五气之主。岁立者。谓岁半以前。天气主之。岁半以后。地气主之。司
天在泉之六气以立岁。六气有所生。而五运有所制。故有不育不成。）地气制己胜。天气制胜己。天制色。地制形。五类
衰盛。各随其气之所宜也。故有胎孕不育。治之不全。此气之常也。（地气制己胜者。如厥阴在泉。 虫耗。少阴在泉。
介虫耗。制己所胜之虫类。故曰地制形。六元正纪大论曰。天气不足。地气随之。地气不足。天气随之。运居于中而常
先也。是五运之气。运化于天地之中。而常先胜于司天在泉之气者也。上文曰少阳司天。火气下临。白起金用。阳明司
天。燥气下临。苍起白用。是司天之气。又能制胜己之运气。而使白起丹起苍起黄起。故曰天制色。此皆五运六气之各
有制。各有胜。各有生。各有成。五类衰盛。各随其气之所宜。故有胎孕不育。治之不全。此胜制之常也。）所谓中根也。
根于外者亦五。故生化之别。有五气五味五色五类五宜也。（此言五运之气。根于中而生化气味色类之于外也。夫苍 丹
素元之气。经于五方之分。生化五行。以应生长化收藏之五气。故所谓中根也。犹根本之于枝叶。根于中而生发于外也。
根于外者。谓天地阴阳之气。以生育草木昆虫。而草木昆虫。皆有五者之气味色类。仍本于五行之所生。故曰生化之别。
有五气五味也。五类五宜者。谓五类之虫。各有五行气之所宜也。玉师曰。天之五气。生化五行。地之五行。复生三
阴三阳之六气。是以司天在泉。生育虫类仍本于五气之所化。）帝曰。何谓也。岐伯曰。根于中者。命曰神机。神去则
机息。根于外者。命曰气立。气止则化绝。故各有制。各有胜。各有生。各有成。故曰不知年之所加。气之同异不足以
言生化。此之谓也。（此复申明五运之气。运化于天地之中。司天在泉之气。循行于天地之外。各有制胜。有生成。交相
承制者也。神者。阴阳不测之谓。机者。五运之旋机也。神在天为风。在地为木。在天为热。在地为火。在天为湿。在
地为土。在天为燥。在地为金。在天为寒。在地为水。出入于天地之间。而为生物之生长壮老已。故曰根于中者。命曰
神机。神去则机息矣。气立者。谓天地阴阳之气。上下升降。为万物之生长化收藏。故曰根于外者。名曰气立。气止则
化绝矣。此天地五行之气。升降出入。动而不息。各有胜制。各有收成。万物由之。人气从之。故不知五运六气之临御。
太过不及之异同。不足以言生化矣。按上文曰岁立。此节曰气立。盖谓司天在泉之气以立岁也。六气包乎地之外。而通
贯于地之中。故曰根于外。）帝曰。气始而生化。气散而有形。气布而蕃育。气终而象变。其致一也。然而五味所资。生
化有薄浓。成熟有少多。终始不同。其故何也。岐伯曰。地气制之也。非天不生。地不长也。（此论五运之气。主生化万
物。而受在泉之气以制之。非天地之不生长也。气、谓五运之化气。气始而生化者。得生气也。气散而有形者。得长气
也。气布而蕃育者。得化气也。气终而象变者。感收藏之气。物极而变成也。此五运之气。主生长化收藏。自始至终。
其致一也。资、助也。夫化生五味。五味所资者。以五运所化之味。而反资助其地气也。盖言五运之气。主生化。而因
地气以制之。是以生化有浓薄。成熟有多少也。倪仲宣曰。地气制之。谓在泉之六气也。天地之气。乃阴阳寒暑之气。
故曰。非天不生。地不长也。）帝曰。愿闻其道。岐伯曰。寒热燥湿。不同其化也。故少阳在泉。寒毒不生。其味辛。其
治苦酸。其谷苍丹。（寒热燥湿。乃司天在泉之六气。与五运不同其化。是以五运所主之生化蕃育。因地气以制之。致有
浓薄多少也。毒、独也。谓独寒独热之物类。则有偏胜之毒瓦斯矣。少阳相火在泉。故寒毒之类不生。寒热不同其化矣。
如辛巳辛亥岁。寒水化运。值少阳在泉。地气制之。以致寒毒不生。乃地气制胜其化运也。夫五色五味。五运之所主也。
如少阳司天。则白起金用。是色从天制。所谓天制色也。少阳在泉。其味辛。是味从地制。所谓地制形也。此化运之色
味。因司天在泉之胜制。畏而从之。故曰五味所资。谓化运之五味。反资助其地气也。治、主治也。少阳在泉。则厥阴
司天。故所主之苦酸。其谷主苍丹者成熟。从天地之气。而不从运化也。按审平之纪。其色白。其味辛。如值少阳司天。
则白色反从天化。少阳在泉。则辛味反资地气。是天地之气。胜制其运气也。如厥阴司天。介虫不成。厥阴在泉。羽虫
不育。是五运之气。胜制其司天在泉也。故曰。各有制。各有胜。各有生。各有成。谓五运六气。各有生成。如逢胜制。
则不生不成矣。）阳明在泉。湿毒不生。其味酸。其气湿。其治辛苦甘。其谷丹素。（阳明燥金在泉。是以湿毒之物类不
生。酸、木味也。敷和之纪。其色苍。其味酸。如值壬子壬午之岁。阳明在泉。地气制之。而木运之味。反从地化。故
其味主酸。夫阳明不从标本。从中见太阴湿土之化。故其气主湿。所主之味辛苦甘。亦兼从土化也。其谷主丹素者成熟。
从司天在泉之气化。下编所谓岁谷是也。）太阳在泉。热毒不生。其味苦。其治淡咸。其谷 。（太阳寒水在泉。故热
毒之类不生。寒热不同其化也。如癸丑癸未岁。火主化运。火畏水制。而火味反资从其地气。故其味苦。淡附于甘。故
所主之味淡咸。其谷主黄元者成熟。）厥阴在泉。清毒不生。其味甘。其治酸苦。其谷苍赤。其气专。其味正。（厥阴在
泉。则清毒不生。土畏木制。故其味甘。其所主之味酸苦。其谷主苍赤者成熟。专、主也。正、中也。谓厥阴不从标本。
从中见少阳之火化。而在泉之气味。又从中见所主之苦热。故其气专。其味正。玉师曰。阳明所至为清劲。厥阴从中
见之火化。是以清毒不生。故下文曰。气专则辛化而俱治。）少阴在泉。寒毒不生。其味辛。其治辛苦甘。其谷白丹。（少
阴君火在泉。是以寒毒不生。金畏火制。故其味辛。少阴在下。则阳明在上。阳明之上。燥气治之。中见太阴。阳明从
中见湿土之化。故所主之味辛苦甘。兼从中见之土味也。其谷主白丹者成熟。）太阴在泉。燥毒不生。其味咸。其气热。
其治甘咸。其谷 。（太阴湿土在泉。是以燥毒之物类不生。水畏土制。故其味咸。太阴在下。则太阳在上。故其气热。
谓太阳之从本从标。味从地化。而气从天化也。其所主之味甘咸。其谷主 者成熟。）化淳则咸守。气专则辛化而俱治。
（此复申明五味所资其化气者。因胜制而从之也。化淳者。谓阳明从中见湿土之化。燥湿相合。故其化淳一。金从土化。
故味之咸者。守而勿敢泛溢。畏太阴之制也。气专者。厥阴从中见少阳之主气。故味之辛者。与甘酸苦味俱主之。盖辛
受火制。制则从火化也。夫寒热燥湿。在泉之六气也。酸苦甘辛咸。五运之五味也。以燥湿之化淳则咸守。相火之气专
则辛化。盖因地气制之。而味归气化也。玉师曰。味归气化。则从在泉之寒热燥湿。而生长化收藏之气。不能始终一
致。是以生化有浓薄。成熟有多少。）故曰。补上下者从之。治上下者逆之。以所在寒热盛衰而调之。故曰。上取下取。
内取外取。以求其过能毒者以浓药。不胜毒者以薄药。此之谓也。（上下、谓司天在泉之气。补、助。从、顺也。如少阳
在泉。则厥阴司天。当用苦酸之味以补之。盖助其上下之气也。治、平治也。逆、反也。如司天之气。风淫所胜。平以
辛凉。热淫所胜。平以咸寒。如诸气在泉。寒淫于内。治以甘热。火淫于内。治以咸冷。谓淫胜之气。又当反逆以平之。
故以所在之寒热盛衰而调之。谓盛则治之。衰则补之。则上下之气和调矣。夫司天在泉之气。升降于上下。五运之气。
出入于外内。各求其有过者。取而治之。能胜其毒者。治以浓药。不能胜毒者。以薄药。此治岁运之法也。徐振公曰。
能以大寒之药治热淫。大热之药治热病。是能胜其毒者也。）气反者。病在上。取之下。病在下。取之上。病在右。旁取
之。（气反者。谓上下外内之病气相反也。如下胜而上反病者。当取之下。上胜而下反病者。当取之上。外胜而内反病者。
当取之外旁。至真要大论曰。上胜而下俱病者。以地名之。下胜而上俱病者。以天名之。即此义也。）治热以寒。温而行
之。治寒以热。凉而行之。治温以清。冷而行之。治清以温。热而行之。故消之削之。吐之下之。补之泻之。久新同法。
（治热以寒。温而行之者。盖寒性与热气不合。故当温而行之。所谓寒因热用。热因寒用。其始则同。其终则异。可使
破积。可使溃坚。可使气和。可使必已。此反治之法也。治温以清。冷而行之。治清以温。热而行之。此正治之法也。
盖竟以清冷治温热。以温热治清冷。所谓逆者正治是也。消之削之。内取外取也。吐之下之。上取下取也。补之泻之。
补上补下。治上治下也。久者。谓伏气之病。新者。感而即发也。）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。药以祛之。食以随之行水渍之。和其中外。可使毕已。（此论五运之气为病。而有
治之之法也。病在中者。根于中也。不实不坚。且聚且散者。神机之出入于外内也。如敷和之纪。其藏肝。其病里急。
支满。备化之纪。其脏脾。其病痞。盖五运之气。内合五脏。故无积者。当求其脏也。脏气虚。则补之。先用药以祛其
邪。随用食以养其正。行水渍之以取汗。和其中外。使邪从外出。可使毕已矣。玉师曰。积者。邪积于五脏之间；无
积。则邪干脏气。故当求其脏。）帝曰。有毒无毒。服有约乎。岐伯曰。病有久新。方有大小。有毒无毒。固宜常制矣。
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。（食叶寺。约、规则也。病有久新者。谓病之能毒不能胜毒也。方有大小者。谓有可
（病情严重的情况。）太阴湿土司天之年，毛虫安静，鳞虫繁育，羽虫不能成活。（太阴湿土司天，则太阳寒水在泉。所以主令毛虫安静而鳞虫繁育。如辛丑、辛未年，受水运的克制，则火类的虫不能成活。）在泉之气主管时，毛虫繁育，鳞虫不能成活。（太阴湿土在泉，所以主令毛虫繁育，克制己所胜的水类，应当主令鳞虫耗损。如甲辰、甲戌年，受土运的克制，应当主令鳞虫不能成活。按：太阴湿土司天，太阳寒水在泉，寒湿相合，而没有生长之气，所以不说“耗”，而总说“不成”。金西铭说：鳞虫生育在岁半以前，不能在岁半以后长成。）少阳相火司天之年，羽虫安静，毛虫繁育，介虫不能成活。（少阳相火司天，则厥阴风木在泉，所以主令羽虫安静而毛虫繁育。介虫不能成活，是指壬寅、壬申年，受木运的克制，而土类的虫不能成活。）在泉之气主管时，羽虫繁育，介虫耗损，毛虫不能繁育。（少阳相火在泉，所以主令羽虫繁育，克制己所胜的金类，所以主令介虫耗损。如乙巳、乙亥年，受金运的克制，则木类的虫不能繁育。）阳明燥金司天之年，介虫安静，羽虫繁育，介虫不能成活。（阳明燥金司天，则少阴君火在泉，所以主令介虫安静而羽虫繁育。如癸卯、癸酉年，受火运的克制，则金类的虫不能成活。）在泉之气主管时，介虫繁育，毛虫耗损，羽虫不能成活。（阳明燥金在泉，所以主令介虫繁育，克制己所胜的木类，所以主令毛虫耗损。如逢丙子、丙午年，受水运的克制，则火类的虫不能成活。）太阳寒水司天之年，鳞虫安静，毛虫繁育。（太阳寒水司天，则太阴湿土在泉，所以主令鳞虫安静而毛虫繁育。）在泉之气主管时，鳞虫耗损，毛虫不能繁育。（太阳寒水在泉，乃太阴湿土司天，水湿合化，则土不能制水了。耗，即散失。鳞虫耗损，是指土崩溃而鳞虫显露于陆地。如丁丑、丁未年，受木运的克制，则土类的虫不能成活。）各种运气乘袭所不能成活的运化，病情就会加重。（这是总结上文，说各种运气乘袭所不能成活的运气，则是克制太过严重。金西铭说：经文只说“不成”，现在老师疏解说运气有相胜制的关系，恐怕与经义不合吧？回答说：参究经旨，贵在精微。如果只是顺文训释，何异于糠秕中的尘垢。诚然观察厥阴司天，则克己之虫不成；少阴、太阴司天，则生我之虫不成；少阳司天，则我生之虫不成；阳明司天，则说介虫安静，又说介虫不成。为何既说安静又说不成呢？太阳司天，不说某虫不成。要知道太阴、少阴司天，也可以说是我生之虫不成；少阳司天，也可以说是生我之虫不成；阳明司天，逢岁运的胜制，所以虽然繁育但不能成活；太阳司天，或值天符之年，则没有不成的虫。六气之中，都可以互相推转。书本不能完全表达言语，言语不能完全表达意旨，应当在错综复杂中寻求其义，自然能得到。再按《六元正纪大论》说：五运的化育，有的顺从天气而逆地气，有的顺从地气而逆天气。如戊寅、戊申年，以火运而值少阳司天，是从天气而逆地气。如癸巳、癸亥年，以火运而值少阳在泉，是从地气而逆天气。顺从天气，则没有不成的虫；逆地气，则介虫不能繁育。顺从地气，则羽虫繁育；逆天气，则介虫不成。以五运的从逆，结合六十年推演，五类虫的不育不成才完备。）所以气的主宰有所制约，岁气的建立有所生化。（气主，指五运为五气之主。岁立，指岁半以前，天气主宰；岁半以后，地气主宰。司天在泉的六气确立了一年的岁气，六气有所生化，而五运有所制约，所以有不育不成的情况。）地气克制己所胜的，天气克制胜己的。天气制约色，地气制约形。五类虫的衰盛，各自随着气之所宜而定。所以有胎孕不育，治疗不全的情况。这是气的常态。（地气克制己所胜的，如厥阴在泉，毛虫耗损；少阴在泉，介虫耗损。克制己所胜的虫类，所以说地制形。《六元正纪大论》说：天气不足，地气随之；地气不足，天气随之。运居于中而常常先至。这是五运之气，运化于天地之中，而常常先胜于司天在泉之气。上文说少阳司天，火气下临，白色起而金用事；阳明司天，燥气下临，青色起而白用事。这是司天之气，又能克制胜己的运气，而使白起、丹起、苍起、黄起。所以说天制色。这都是五运六气各有制约，各有胜负，各有生化，各有成就。五类虫的衰盛，各自随着气之所宜，所以有胎孕不育，治疗不全。这是胜制的常态。）所谓中根。根于外的也有五种。所以生化的区别，有五气、五味、五色、五类、五宜。（这讲五运之气，根于中而生化气味色类于外。夫苍、丹、素、元之气，经过五方的分布，生化五行，以应生长化收藏的五气。所以所谓中根，就像根本之于枝叶，根于中而生发于外。根于外，指天地阴阳之气，以生育草木昆虫，而草木昆虫，都有这五者的气味色类，仍本于五行之所生。所以说生化的区别，有五气、五味。五类、五宜，指五类虫，各有五行气之所宜。玉师说：天之五气，生化五行；地之五行，复生三阴三阳的六气。所以司天在泉，生育虫类仍本于五气之所化。）黄帝问：这是什么意思？岐伯答：根于中的，命曰神机。神去则机息。根于外的，命曰气立。气止则化绝。所以各有制约，各有胜负，各有生化，各有成就。所以说不知道年运的加临，气味的同异，不足以谈论生化。就是这个意思。（这再次申明五运之气，运化于天地之中；司天在泉之气，循行于天地之外。各有制胜，有生成，交相承制。神，指阴阳不测的变化。机，指五运的旋机。神在天为风，在地为木；在天为热，在地为火；在天为湿，在地为土；在天为燥，在地为金；在天为寒，在地为水。出入于天地之间，而为生物的生长壮老已。所以说根于中的，命曰神机。神去则机息。气立，指天地阴阳之气，上下升降，为万物的生长化收藏。所以说根于外的，名曰气立。气止则化绝。这是天地五行之气，升降出入，动而不息，各有胜制，各有收成。万物由之，人气从之。所以不知五运六气的临御，太过不及的异同，不足以言生化。按上文说岁立，此节说气立，大概指司天在泉之气以立岁。六气包乎地之外，而贯通于地之中，所以说根于外。）黄帝问：气始而生化，气散而有形，气布而蕃育，气终而象变，其致一也。然而五味所资，生化有薄浓，成熟有少多，终始不同，其故何也？岐伯答：地气制之也。非天不生，地不长也。（这论五运之气，主生化万物，而受在泉之气以制之。不是天地不生长。气，指五运的化气。气始而生化，得生气。气散而有形，得长气。气布而蕃育，得化气。气终而象变，感收藏之气，物极而变成。这五运之气，主生长化收藏，自始至终，其致一也。资，助也。夫化生五味，五味所资者，以五运所化之味，而反资助其地气。盖言五运之气，主生化，而因地气以制之。是以生化有浓薄，成熟有多少。倪仲宣说：地气制之，谓在泉的六气。天地之气，乃阴阳寒暑之气。所以说：非天不生，地不长。）黄帝问：愿闻其道。岐伯答：寒热燥湿，不同其化也。所以少阳在泉，寒毒不生。其味辛。其治苦酸。其谷苍丹。（寒热燥湿，乃司天在泉的六气，与五运不同其化。是以五运所主的生化蕃育，因地气以制之，致有浓薄多少。毒，独也。谓独寒独热的物类，则有偏胜的毒瓦斯。少阳相火在泉，故寒毒之类不生。寒热不同其化。如辛巳、辛亥年，寒水化运，值少阳在泉，地气制之，以致寒毒不生，乃地气制胜其化运。夫五色五味，五运所主。如少阳司天，则白起金用，是色从天制，所谓天制色。少阳在泉，其味辛，是味从地制，所谓地制形。此化运之色味，因司天在泉的胜制，畏而从之。所以说五味所资，谓化运的五味，反资助其地气。治，主治。少阳在泉，则厥阴司天，故所主的苦酸，其谷主苍丹者成熟，从天地之气，而不从运化。按审平之纪，其色白，其味辛。如值少阳司天，则白色反从天化；少阳在泉，则辛味反资地气。是天地之气，胜制其运气。如厥阴司天，介虫不成；厥阴在泉，羽虫不育。是五运之气，胜制其司天在泉。所以说：各有制，各有胜，各有生，各有成。谓五运六气，各有生成。如逢胜制，则不生不成。）阳明在泉，湿毒不生。其味酸。其气湿。其治辛苦甘。其谷丹素。（阳明燥金在泉，是以湿毒之物类不生。酸，木味。敷和之纪，其色苍，其味酸。如值壬子、壬午年，阳明在泉，地气制之，而木运之味，反从地化，故其味主酸。夫阳明不从标本，从中见太阴湿土之化，故其气主湿。所主的味辛苦甘，亦兼从土化。其谷主丹素者成熟，从司天在泉之气化，下编所谓岁谷是也。）太阳在泉，热毒不生。其味苦。其治淡咸。其谷黄元。（太阳寒水在泉，故热毒之类不生。寒热不同其化。如癸丑、癸未年，火主化运，火畏水制，而火味反资从其地气，故其味苦。淡附于甘，故所主的味淡咸。其谷主黄元者成熟。）厥阴在泉，清毒不生。其味甘。其治酸苦。其谷苍赤。其气专。其味正。（厥阴在泉，则清毒不生。土畏木制，故其味甘。其所主的味酸苦，其谷主苍赤者成熟。专，主。正，中也。谓厥阴不从标本，从中见少阳之火化，而在泉的气味，又从中见所主的苦热，故其气专，其味正。玉师说：阳明所至为清劲，厥阴从中见的火化，是以清毒不生。故下文说：气专则辛化而俱治。）少阴在泉，寒毒不生。其味辛。其治辛苦甘。其谷白丹。（少阴君火在泉，是以寒毒不生。金畏火制，故其味辛。少阴在下，则阳明在上。阳明之上，燥气治之，中见太阴。阳明从中见湿土之化，故所主的味辛苦甘，兼从中见的土味。其谷主白丹者成熟。）太阴在泉，燥毒不生。其味咸。其气热。其治甘咸。其谷元黄。（太阴湿土在泉，是以燥毒之物类不生。水畏土制，故其味咸。太阴在下，则太阳在上，故其气热。谓太阳之从本从标，味从地化，而气从天化。其所主的味甘咸，其谷主元黄者成熟。）化淳则咸守。气专则辛化而俱治。（这再次申明五味所资其化气者，因胜制而从之。化淳，指阳明从中见湿土之化，燥湿相合，故其化淳一。金从土化，故味之咸者，守而勿敢泛溢，畏太阴之制。气专，厥阴从中见少阳之主气，故味之辛者，与甘酸苦味俱主之。盖辛受火制，制则从火化。夫寒热燥湿，在泉的六气。酸苦甘辛咸，五运的五味。以燥湿之化淳则咸守，相火之气专则辛化。盖因地气制之，而味归气化。玉师说：味归气化，则从在泉的寒热燥湿，而生长化收藏之气，不能始终一致。是以生化有浓薄，成熟有多少。）所以说：补上下者从之，治上下者逆之。以所在寒热盛衰而调之。所以说：上取下取，内取外取，以求其过。能毒者以浓药，不胜毒者以薄药。这就是这个道理。（上下，指司天在泉之气。补，助。从，顺。如少阳在泉，则厥阴司天，当用苦酸之味以补之，盖助其上下之气。治，平治。逆，反。如司天之气，风淫所胜，平以辛凉；热淫所胜，平以咸寒。如诸气在泉，寒淫于内，治以甘热；火淫于内，治以咸冷。谓淫胜之气，又当反逆以平之。故以所在的寒热盛衰而调之。谓盛则治之，衰则补之，则上下之气和调。夫司天在泉之气，升降于上下；五运之气，出入于外内。各求其有过者，取而治之。能胜其毒者，治以浓药；不能胜毒者，以薄药。此治岁运之法。徐振公说：能以大寒之药治热淫，大热之药治热病，是能胜其毒者也。）气反者，病在上，取之下。病在下，取之上。病在右，旁取之。（气反，指上下外内的病气相反。如下胜而上反病者，当取之下；上胜而下反病者，当取之上；外胜而内反病者，当取之外旁。《至真要大论》说：上胜而下俱病者，以地名之；下胜而上俱病者，以天名之。即此义。）治热以寒，温而行之。治寒以热，凉而行之。治温以清，冷而行之。治清以温，热而行之。所以消之削之，吐之下之，补之泻之，久新同法。（治热以寒，温而行之，盖寒性与热气不合，故当温而行之。所谓寒因热用，热因寒用，其始则同，其终则异。可使破积，可使溃坚，可使气和，可使必已。此反治之法。治温以清，冷而行之；治清以温，热而行之。此正治之法。盖竟以清冷治温热，以温热治清冷。所谓逆者正治是也。消之削之，内取外取。吐之下之，上取下取。补之泻之，补上补下，治上治下。久，谓伏气之病；新，感而即发。）黄帝问：病在中而不实不坚，且聚且散，奈何？岐伯答：悉乎哉问也。无积者求其脏虚则补之。药以祛之，食以随之，行水渍之，和其中外，可使毕已。（这论五运之气为病，而有治之之法。病在中者，根于中也。不实不坚，且聚且散者，神机的出入于外内。如敷和之纪，其藏肝，其病里急，支满；备化之纪，其脏脾，其病痞。盖五运之气，内合五脏，故无积者，当求其脏。脏气虚，则补之。先用药以祛其邪，随用食以养其正，行水渍之以取汗，和其中外，使邪从外出，可使毕已。玉师说：积，邪积于五脏之间；无积，则邪干脏气，故当求其脏。）黄帝问：有毒无毒，服有约乎？岐伯答：病有久新，方有大小。有毒无毒，固宜常制矣。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。（食叶寺，约，规则。病有久新，谓病之能毒不能胜毒。方有大小，谓有可）
(Severe cases.) In years where Taiyin (Taoyin) Earth governs the upper heaven, hair-like insects remain quiet, scale-like insects thrive, and feather-like insects fail to develop. (When Taiyin Earth governs the upper heaven, Taiyang Water governs the lower earth; thus, it is indicated that hair-like insects are quiet while scale-like insects thrive. For example, in Xin Chou and Xin Wei years, subject to the overpowering control of Water運 (Water Movement), fire-type insects fail to develop.) When governing the lower earth, hair-like insects thrive, but scale-like insects fail to develop. (When Taiyin Earth governs the lower earth, it indicates that hair-like insects thrive, controlling what it overcomes (Water), so it should indicate that scale-like insects are depleted. For instance, in Jia Chen and Jia Xu years, subject to the overpowering control of Earth運, scale-like insects should fail to develop. Note: When Taiyin Damp-Earth governs the upper heaven and Taiyang Cold-Water governs the lower earth, cold and damp combine without the energy of growth; therefore, it is not said "depleted" but generally "fail to develop." Jin Ximing stated: Scale-like insects are born in the first half of the year but cannot grow to maturity in the second half.) In years where Shaoyang (Ministerial Fire) governs the upper heaven, feather-like insects remain quiet, hair-like insects thrive, and shell-like insects fail to develop. (Shaoyang Fire governs the upper heaven, then Jueyin Wind-Wood governs the lower earth; thus, it indicates feather-like insects are quiet and hair-like insects thrive. The failure of shell-like insects refers to Ren Yin and Ren Shen years, subject to the overpowering control of Wood運, causing earth-type insects to fail to develop.) When governing the lower earth, feather-like insects thrive, shell-like insects are depleted, and hair-like insects fail to thrive. (Shaoyang Fire governs the lower earth, indicating feather-like insects thrive; controlling what it overcomes (Metal), it indicates shell-like insects are depleted. For example, in Yi Si and Yi Hai years, subject to the overpowering control of Metal運, wood-type insects fail to thrive.) In years where Yangming (Dryness-Metal) governs the upper heaven, shell-like insects remain quiet, feather-like insects thrive, and shell-like insects fail to develop. (Yangming Dryness governs the upper heaven, then Shaoyin (Ministerial/Imperial Fire) governs the lower earth; thus, it indicates shell-like insects are quiet and feather-like insects thrive. For instance, in Gui Mao and Gui You years, subject to the overpowering control of Fire運, metal-type insects fail to develop.) When governing the lower earth, shell-like insects thrive, hair-like insects are depleted, and feather-like insects fail to develop. (Yangming Dryness governs the lower earth, indicating shell-like insects thrive; controlling what it overcomes (Wood), it indicates hair-like insects are depleted. For example, in Bing Zi and Bing Wu years, subject to the overpowering control of Water運, fire-type insects fail to develop.) In years where Taiyang (Cold-Water) governs the upper heaven, scale-like insects remain quiet, and hair-like insects thrive. (Taiyang Cold-Water governs the upper heaven, then Taiyin Damp-Earth governs the lower earth; thus, it indicates scale-like insects are quiet and hair-like insects thrive.) When governing the lower earth, scale-like insects are depleted, and hair-like insects fail to thrive. (Taiyang Cold-Water governs the lower earth, combined with Taiyin Damp-Earth governing the upper heaven, water and damp combine, so Earth cannot control Water. "Depleted" means scattered. Scale-like insects being depleted means the earth collapses and scales appear on land. For example, in Ding Chou and Ding Wei years, subject to the overpowering control of Wood運, earth-type insects fail to develop.) Various movements attacking the movements that fail to develop result in severity. (This summarizes the above, stating that when various Qi movements attack those that fail to develop, the overpowering control is severe. Jin Ximing said: The text only says "fail to develop," but the commentary explains that Qi movements have mutual overpowering controls, which might seem inconsistent with the scripture. The response is: Investigating the essence of the scripture requires precision. Merely interpreting literally is like dust in chaff. Observing Jueyin governing the upper heaven, the insect overcoming it fails to develop; Shaoyin and Taiyin governing the upper heaven, the insect generating me fails to develop; Shaoyang governing the upper heaven, the insect generated by me fails to develop; Yangming governing the upper heaven says shell-like insects are quiet, yet also says they fail to develop. Why both quiet and failing? Taiyang governing the upper heaven does not specify a failing insect. One must know that Taiyin and Shaoyin governing the upper heaven can also mean the insect generated by me fails to develop; Shaoyang governing the upper heaven can also mean the insect generating me fails to develop; Yangming governing the upper heaven, encountering歲運 (Yearly Movement) overpowering control, although thriving, fails to develop; Taiyang governing the upper heaven, or occurring in Tianfu (Heavenly符) years, has no failing insects. Among the Six Qi, all can be mutually deduced. Books cannot fully express words, and words cannot fully express meaning; one must seek the meaning within the complexity, and the principle will naturally emerge. Furthermore, according to *Liu Yuan Zheng Ji Da Lun*: The transformation of the Five Movements either follows Heaven's Qi and opposes Earth's Qi, or follows Earth's Qi and opposes Heaven's Qi. For example, in Wu Yin and Wu Shen years, with Fire運 coinciding with Shaoyang governing the upper heaven, this is following Heaven's Qi and opposing Earth's Qi. In Gui Si and Gui Hai years, with Fire運 coinciding with Shaoyang governing the lower earth, this is following Earth's Qi and opposing Heaven's Qi. Following Heaven's Qi results in no failing insects; opposing Earth's Qi results in shell-like insects failing to thrive. Following Earth's Qi results in feather-like insects thriving; opposing Heaven's Qi results in shell-like insects failing to develop. Deducting from the five movements' compliance and opposition over sixty years, the non-thriving and non-developing of the five categories become complete.) Thus, the master of Qi has its constraints, and the establishment of the Year has its generation. ("Master of Qi" refers to the Five Movements as masters of the Five Qi. "Establishment of the Year" refers to the first half of the year governed by Heaven's Qi, and the second half by Earth's Qi. The Six Qi of Shang Tian (Upper Heaven) and Zai Quan (Lower Earth) establish the year; the Six Qi have their generation, and the Five Movements have their constraints, hence there is non-thriving and non-developing.) Earth's Qi controls what it overcomes; Heaven's Qi controls what overcomes it. Heaven controls Color; Earth controls Form. The decline and prosperity of the five categories follow whatever suits their Qi. Thus, there are pregnancies that do not thrive and treatments that are incomplete. This is the constant nature of Qi. (Earth's Qi controls what it overcomes: for example, Jueyin governing the lower earth depletes hair-like insects; Shaoyin governing the lower earth depletes shell-like insects. Controlling the insect categories it overcomes is called "Earth controls Form." *Liu Yuan Zheng Ji Da Lun* states: When Heaven's Qi is insufficient, Earth's Qi follows; when Earth's Qi is insufficient, Heaven's Qi follows. The Movement resides in the middle and is always ahead. This means the Qi of the Five Movements transforms within Heaven and Earth and is often superior to the Qi of Shang Tian and Zai Quan. The previous text stated: When Shaoyang governs the upper heaven, Fire Qi descends, White rises, and Metal functions; when Yangming governs the upper heaven, Dryness Qi descends, Green rises, and White functions. This shows that Shang Tian Qi can also overcome the moving Qi, causing White, Red, Green, and Yellow to rise. Hence, "Heaven controls Color." These are all instances where the Five Movements and Six Qi have their respective controls, victories, generations, and completions. The decline and prosperity of the five categories follow whatever suits their Qi, leading to non-thriving pregnancies and incomplete treatments. This is the constant nature of victory and control.) It is said that the root is in the center. Those rooted externally also number five. Therefore, the distinctions of generation and transformation include Five Qi, Five Flavors, Five Colors, Five Categories, and Five Suitabilities. (This discusses how the Qi of the Five Movements, rooted in the center, generates Qi, Flavor, Color, and Category externally. The Qi of Cang (Green), Dan (Red), Su (White), and Yuan (Yellow) passes through the distribution of the Five Directions, transforming the Five Elements to correspond to the Five Qi of Growth, Transformation, and Storage. Thus, it is called the "root in the center," just as branches and leaves stem from the root; rooting in the center and sprouting externally. "Rooted externally" refers to the Yin-Yang Qi of Heaven and Earth nurturing plants and insects, which all possess these five attributes of Qi, Flavor, Color, and Category, still originating from the generation of the Five Elements. Hence, the distinction of generation includes Five Qi and Five Flavors. "Five Categories and Five Suitabilities" means the five categories of insects each have their suitability to the Qi of the Five Elements. Master Yu stated: Heaven's Five Qi transform the Five Elements; Earth's Five Elements regenerate the Six Qi of the Three Yin and Three Yang. Thus, Shang Tian and Zai Quan nurturing insect categories still originate from the transformation of the Five Qi.) The Emperor asked: What does this mean? Qibo answered: That which is rooted in the center is called Shen Ji (Spirit Mechanism). When Shen departs, the mechanism ceases. That which is rooted externally is called Qi Li (Qi Establishment). When Qi stops, transformation ends. Therefore, there are respective controls, victories, generations, and completions. Hence it is said: Without knowing the addition of the Year and the similarities/differences of Qi, one cannot speak of generation and transformation. This is what is meant. (This reiterates that the Qi of the Five Movements transforms within Heaven and Earth, while the Qi of Shang Tian and Zai Quan circulates outside Heaven and Earth. They have respective controls and generations, mutually constraining each other. "Shen" refers to the unpredictable changes of Yin and Yang. "Ji" refers to the rotating mechanism of the Five Movements. Shen in Heaven is Wind, on Earth is Wood; Shen in Heaven is Heat, on Earth is Fire; Shen in Heaven is Dampness, on Earth is Earth; Shen in Heaven is Dryness, on Earth is Metal; Shen in Heaven is Cold, on Earth is Water. Entering and exiting between Heaven and Earth, it becomes the growth, strength, aging, and death of living things. Hence, that rooted in the center is called Shen Ji; when Shen departs, the mechanism ceases. "Qi Li" refers to the Yin-Yang Qi of Heaven and Earth, ascending and descending, serving as the growth, transformation, and storage of all things. Hence, that rooted externally is named Qi Li; when Qi stops, transformation ends. This is the Qi of Heaven and Earth's Five Elements, ascending, descending, entering, and exiting, moving ceaselessly, with respective victories and harvests. All things derive from it, and Human Qi follows it. Thus, without knowing the governance of the Five Movements and Six Qi, and the differences of excess and deficiency, one cannot speak of generation and transformation. Note: The previous section mentioned "Sui Li" (Year Establishment), this section mentions "Qi Li" (Qi Establishment), implying that Shang Tian and Zai Quan Qi establish the Year. The Six Qi envelop the outside of Earth and penetrate through the inside of Earth, hence "rooted externally.") The Emperor asked: Qi begins and generates transformation; Qi scatters and forms shape; Qi spreads and multiplies; Qi ends and images change. Their ultimate cause is one. However, the support of the Five Flavors, the thinness and thickness of generation/transformation, and the scarcity and abundance of maturation differ at the beginning and end. What is the reason? Qibo answered: Earth's Qi controls it. It is not that Heaven does not generate, nor Earth does not grow. (This discusses how the Qi of the Five Movements governs the generation and transformation of all things, but is controlled by the Qi of Zai Quan. It is not that Heaven and Earth do not grow. "Qi" refers to the transforming Qi of the Five Movements. "Qi begins and generates transformation" means receiving Sheng Qi (Generating Qi). "Qi scatters and forms shape" means receiving Zhang Qi (Growth Qi). "Qi spreads and multiplies" means receiving Hua Qi (Transformation Qi). "Qi ends and images change" means feeling the Shou Cang Qi (Storage Qi), where things reach their extreme and transform. This Qi of the Five Movements governs growth, transformation, and storage from beginning to end, with the same ultimate cause. "Zi" means assistance. Transforming into the Five Flavors, the Five Flavors are supported by the flavors transformed by the Five Movements, which in turn assist Earth's Qi. This implies that while the Qi of the Five Movements governs generation and transformation, it is controlled by Earth's Qi. Hence, generation and transformation vary in thickness, and maturation varies in quantity. Ni Zhongxuan stated: "Earth's Qi controls it" refers to the Six Qi of Zai Quan. The Qi of Heaven and Earth is the Qi of Yin-Yang, Cold, and Heat. Hence it is said: "Not that Heaven does not generate, nor Earth does not grow.") The Emperor asked: I wish to hear the principle. Qibo answered: Cold, Heat, Dryness, and Moisture do not share the same transformation. Therefore, when Shaoyang governs the lower earth, Cold Du (Toxicity/Peculiarity) does not generate. Its flavor is Pungent. Its treatment uses Bitter and Sour. Its grains are Cang (Green) and Dan (Red). (Cold, Heat, Dryness, and Moisture are the Six Qi of Shang Tian and Zai Quan, differing in transformation from the Five Movements. Thus, the generation and multiplication governed by the Five Movements are controlled by Earth's Qi, resulting in variations in thickness and quantity. "Du" means unique/solitary. It refers to objects uniquely cold or uniquely hot having biased toxic properties. With Shaoyang Ministerial Fire governing the lower earth, Cold Du types do not generate. Cold and Heat do not share the same transformation. For example, in Xin Si and Xin Hai years, with Han Shui (Cold Water) transforming movement coinciding with Shaoyang governing the lower earth, Earth's Qi controls it, causing Cold Du not to generate; this is Earth's Qi overcoming the transforming movement. The Five Colors and Five Flavors are governed by the Five Movements. If Shaoyang governs the upper heaven, White rises and Metal functions; this is Color controlled by Heaven, i.e., "Heaven controls Color." If Shaoyang governs the lower earth, its flavor is Pungent; this is Flavor controlled by Earth, i.e., "Earth controls Form." The color and flavor of this transforming movement, fearing the control of Shang Tian and Zai Quan, submit to them. Hence, "Five Flavors are supported" means the five flavors of the transforming movement reverse-assist Earth's Qi. "Zhi" means main treatment. When Shaoyang governs the lower earth, Jueyin governs the upper heaven; thus, the main Bitter and Sour flavors, and grains Cang and Dan mature, following the Qi of Heaven and Earth, not the transforming movement. Note: In the Shen Ping era, its color is White, flavor is Pungent. If Shaoyang governs the upper heaven, White color transforms from Heaven; if Shaoyang governs the lower earth, Pungent flavor assists Earth's Qi. This shows Heaven and Earth Qi overcome the Moving Qi. If Jueyin governs the upper heaven, shell-like insects fail to develop; if Jueyin governs the lower earth, feather-like insects fail to thrive. This shows the Qi of the Five Movements overcomes Shang Tian and Zai Quan. Hence: "Respective controls, victories, generations, and completions." It means the Five Movements and Six Qi have respective generations and completions. If encountering overpowering control, they do not generate or develop.) When Yangming governs the lower earth, Wet Du does not generate. Its flavor is Sour. Its Qi is Damp. Its treatment uses Pungent, Bitter, and Sweet. Its grains are Dan (Red) and Su (White). (With Yangming Dryness-Metal governing the lower earth, Wet Du types do not generate. Sour is the Wood flavor. In the Fu He era, its color is Cang (Green), flavor is Sour. For example, in Ren Zi and Ren Wu years, with Yangming governing the lower earth, Earth's Qi controls it, and the flavor of the Wood Movement reverses to transform from Earth, hence its main flavor is Sour. Yangming does not follow the Biao/Biao (Surface/Interior) but follows the Zhong Jian (Middle Connection) transformation of Taiyin Damp-Earth; thus, its Qi is mainly Damp. The main flavors Pungent, Bitter, and Sweet also partially follow Earth transformation. Grains Dan and Su mature, following the Qi transformation of Shang Tian and Zai Quan, referred to as "Sui Gu" (Year Grain) in the lower compilation.) When Taiyang governs the lower earth, Heat Du does not generate. Its flavor is Bitter. Its treatment uses Bland and Salty. Its grains are Huang (Yellow) and Yuan (Black). (With Taiyang Cold-Water governing the lower earth, Heat Du types do not generate. Cold and Heat do not share the same transformation. For example, in Gui Chou and Gui Wei years, with Fire as the main transforming movement, Fire fears Water control, and the Fire flavor reverse-assists Earth's Qi, hence its flavor is Bitter. Bland attaches to Sweet, hence the main flavors are Bland and Salty. Grains Huang and Yuan mature.) When Jueyin governs the lower earth, Clear Du does not generate. Its flavor is Sweet. Its treatment uses Sour and Bitter. Its grains are Cang (Green) and Chi (Red). Its Qi is Zhuan (Focused/Special). Its flavor is Zheng (Correct/Upright). (When Jueyin governs the lower earth, Clear Du does not generate. Earth fears Wood control, hence its flavor is Sweet. The main flavors Sour and Bitter, and grains Cang and Chi mature. "Zhuan" means Main/Focused. "Zheng" means Correct/Middle. It means Jueyin does not follow Biao/Biao but follows the Fire transformation of Zhong Jian Shaoyang, and the Qi and Flavor of Zai Quan further follow the main Bitter-Heat of Zhong Jian, hence its Qi is Focused and its flavor is Correct. Master Yu stated: Yangming arrives as Clear and Forceful; Jueyin follows the Fire transformation of Zhong Jian, hence Clear Du does not generate. Hence the following text says: "When Qi is Focused, Pungent transformation occurs and all are treated.") When Shaoyin governs the lower earth, Cold Du does not generate. Its flavor is Pungent. Its treatment uses Pungent, Bitter, and Sweet. Its grains are Bai (White) and Dan (Red). (With Shaoyin Imperial Fire governing the lower earth, Cold Du does not generate. Metal fears Fire control, hence its flavor is Pungent. Shaoyin is below, so Yangming is above. Above Yangming, Dryness Qi governs, with Zhong Jian Taiyin. Yangming follows the Wet-Earth transformation of Zhong Jian, hence the main flavors Pungent, Bitter, and Sweet partially follow the Earth flavor of Zhong Jian. Grains Bai and Dan mature.) When Taiyin governs the lower earth, Dry Du does not generate. Its flavor is Salty. Its Qi is Hot. Its treatment uses Sweet and Salty. Its grains are Yuan (Black) and Huang (Yellow). (With Taiyin Damp-Earth governing the lower earth, Dry Du types do not generate. Water fears Earth control, hence its flavor is Salty. Taiyin is below, so Taiyang is above, hence its Qi is Hot. It means Taiyang follows Ben/Biao (Root/Appearance), Flavor transforms from Earth, and Qi transforms from Heaven. The main flavors are Sweet and Salty, and grains Yuan and Huang mature.) When the transformation is pure, Salty remains guarded. When Qi is focused, Pungent transformation occurs and all are treated. (This reiterates that the Five Flavors supporting the transforming Qi submit to it due to overpowering control. "Hua Chun" refers to Yangming following the Zhong Jian Damp-Earth transformation; Dryness and Dampness combine, so its transformation is pure. Metal follows Earth transformation, hence the Salty flavor remains guarded and dares not overflow, fearing Taiyin's control. "Qi Zhuan" refers to Jueyin following the Main Qi of Zhong Jian Shaoyang, hence the Pungent flavor is jointly governed with Sweet, Sour, and Bitter flavors. Since Pungent is controlled by Fire, under control it transforms into Fire. Cold, Heat, Dryness, and Moisture are the Six Qi of Zai Quan; Sour, Bitter, Sweet, Pungent, and Salty are the Five Flavors of the Five Movements. With the purity of Dryness/Dampness transformation, Salty is guarded; with the focus of Ministerial Fire Qi, Pungent transforms. This is because Earth's Qi controls it, and Flavor returns to Qi transformation. Master Yu stated: When Flavor returns to Qi transformation, it follows the Cold, Heat, Dryness, and Moisture of Zai Quan, and the Qi of Growth, Transformation, and Storage cannot remain consistent throughout. Hence, generation and transformation vary in thickness, and maturation varies in quantity.) Therefore it is said: To tonify the Upper and Lower, follow (Cong); to treat the Upper and Lower, oppose (Ni). Adjust according to the excess and deficiency of the local Cold and Heat. Therefore it is said: Take from above and below, take from inside and outside, to seek the fault. Those who can tolerate toxicity use strong medicine; those who cannot tolerate toxicity use mild medicine. This is what is meant. ("Upper and Lower" refer to Shang Tian and Zai Quan Qi. "Tonify" means assist. "Follow" means comply. For example, if Shaoyang governs the lower earth, Jueyin governs the upper heaven; one should use Bitter and Sour flavors to tonify, assisting the Qi of Upper and Lower. "Treat" means pacify. "Oppose" means reverse. If Shang Tian Qi, Wind excess prevails, pacify with Pungent-Cool; Heat excess prevails, pacify with Salty-Cold. If various Qi in Zai Quan, Cold invades internally, treat with Sweet-Hot; Fire invades internally, treat with Salty-Cold. It means the invading excess Qi should be reversed to pacify it. Hence, adjust according to the excess and deficiency of the local Cold and Heat. Excess is treated, deficiency is tonified, so the Qi of Upper and Lower harmonizes. The Qi of Shang Tian and Zai Quan ascends and descends in the Upper and Lower; the Qi of the Five Movements enters and exits Inside and Outside. Seek the fault in each, take and treat it. Those who can withstand toxicity are treated with strong medicine; those who cannot are treated with mild medicine. This is the method of treating Sui Yun (Yearly Movement). Xu Zhengong stated: Using great Cold medicine to treat Heat invasion, and great Hot medicine to treat Heat disease, is being able to withstand toxicity.) When Qi reverses, disease in the Upper is treated by taking from the Lower. Disease in the Lower is treated by taking from the Upper. Disease on the Right is treated by taking from the side. ("Qi reversal" refers to the opposite nature of disease Qi in Upper/Lower and Inside/Outside. For example, if Lower wins and Upper reversely diseases, take from the Lower; if Upper wins and Lower reversely diseases, take from the Upper; if Outside wins and Inside reversely diseases, take from the Outside vicinity. *Zhen Yao Da Lun* states: When Upper wins and both Upper and Lower disease, name it by Earth location; when Lower wins and both Upper and Lower disease, name it by Heaven location. This is the meaning.) Treat Heat with Cold, administer warmly. Treat Cold with Heat, administer coolly. Treat Warmth with Clearance, administer coldly. Treat Clarity/Cold with Warmth, administer hotly. Therefore, dissipate and reduce, induce vomiting and purge, tonify and drain; old and new diseases follow the same method. (Treating Heat with Cold, administered warmly: since Cold nature conflicts with Heat Qi, it should be administered warmly. This is "Han Yin Re Yong" (Cold used for Heat reasons), "Re Yin Han Yong" (Heat used for Cold reasons); initially similar, finally different. It can break accumulations, soften hardness, harmonize Qi, and ensure cure. This is the Counter-Treatment method. Treating Warmth with Clearance, administered coldly; treating Clarity/Cold with Warmth, administered hotly: this is the Direct Treatment method. Essentially using Cold/Cool to treat Warmth/Heat, and Warmth/Heat to treat Clarity/Cold. This is "Ni Zhe Zheng Zhi" (Opposite is Direct Treatment). Dissipate and reduce, take from Inside and Outside. Induce vomiting and purge, take from Upper and Lower. Tonify and drain, tonify Upper and Lower, treat Upper and Lower. "Old" refers to latent Qi disease; "New" refers to immediate onset after infection.) The Emperor asked: Disease in the Middle is neither solid nor hard, gathering and scattering intermittently. How to handle it? Qibo answered: Profound indeed is your question! For those without accumulation, seek organ deficiency and tonify it. Use medicine to dispel [pathogens], food to follow [to nourish], perform water soaking [to induce sweat], harmonize Inside and Outside, and it can be completely cured. (This discusses disease caused by the Qi of the Five Movements and its treatment. Disease in the Middle roots in the Center. Neither solid nor hard, gathering and scattering, refers to the Shen Ji entering and exiting Inside and Outside. For example, in Fu He era, its Zang is Liver, disease is internal tightness and fullness; in Bei Hui era, its Zang is Spleen, disease is痞 (Pi/Stagnation). Since the Qi of the Five Movements internally connects to the Five Zang Organs, for those without accumulation, one should seek the Zang. If Zang Qi is deficient, tonify it. First use medicine to dispel pathogens, then use food to nourish righteousness, perform water soaking to induce sweat, harmonize Inside and Outside, let pathogens exit outward, and it can be completely cured. Master Yu stated: Accumulation means pathogens accumulate between the Five Zang; no accumulation means pathogens interfere with Zang Qi, hence one must seek the Zang.) The Emperor asked: Regarding toxic and non-toxic substances, is there a rule for administration? Qibo answered: Diseases have old and new; prescriptions have large and small. Whether toxic or non-toxic, there should indeed be a constant system. For great toxicity treating disease, remove six-tenths. For common toxicity, remove seven-tenths. For slight toxicity, remove eight-tenths. For non-toxicity, remove nine-tenths. Grains, meats, fruits, and vegetables, use dietary nourishment to complete the removal. Do not exceed this, lest it injure Righteous Qi. If not completely removed, proceed according to the method again. ("Yue" means rule. Disease has old and new, referring to whether the disease can tolerate toxicity or not. Prescription has large and small, referring to...)