凡子午之岁，少阴司天。少阴，君火也，故热气下临。司天之气，制于人身，人受其制，故肺气上从。
白起金用，草木眚，与少阳司天之气同，亦金气从火，金刑木也。喘呕寒热，嚏，鼽衄鼻
窒，亦肺病也。大暑流行，热气盛也。甚则疮疡燔灼，金烁石流，如焚如焰也。少阴司天，则阳明在泉，阳
明者，金也，其气燥而清，故地乃燥清。燥清则凄沧数至，金刑其木，故胁痛而肝病，善太息而胆病，
且肃杀行而草木变。
太阴司天，湿气下临，肾气上从，黑起水变，埃冒云雨，胸中不利，阴痿，气大衰，而不起
不用，当其时，反腰 痛，动转不便也。厥逆，地乃藏阴，大寒且至，蛰虫早附。心下痞
痛，地缝冰坚，少腹痛，时害于食，乘金则止，水增，味乃咸，行水减也。
便平声，藏如字，痞，批上声。凡丑未之岁，太阴司天，太阴，湿气也，故湿气下临。司天之气，制
于人身，人受其制，故肾气上从。肾色黑，属水，故黑起水变。黑起，则尘埃如冒，水变，则云雨。水制其
火，则胸中不利，阴痿，阴，前阴也，阴痿，则气大衰，而生阳之气，不起不用。当黑起水变时，不但水受其
眚，反腰 痛，动转不便也。腰 痛，则肾精虚，肾精虚，则动转不便，此阴阳之气不相交接，故曰厥逆。
太阴司天，则太阳在泉，太阳，寒水也，故地乃藏阴，大寒且至，寒气早，故蛰虫早附。火气虚，
故心下痞痛。寒水凝结，则地裂冰坚。寒水之气逆于下，则少腹痛；寒水之气留于中，则时害于食；寒水之
气，上乘肺金，则水天一气，旋转营运，故乘金，则痛止。乘金则金生其水，故水增，味乃咸。水增味咸，当
行其水，则水减，而寒气乃平也。凡此司天在泉，三阳三阴，皆天气制于上，气有所从而如是也。
帝曰∶岁有胎孕不育，治之不全，何气使然？
司天之气制于上，则气有所从，其岁有胎孕不育，治之不全，则何气制之而使然？
岐伯曰∶六气五类，有相胜制也，同者盛之，异者衰之，此天地之道，生化之常也。
六气司天，不外五行，故六气五类，有相胜制也。如司天之气，则生物蕃盛，故同者盛之。如
司天之气，异于运气，有所胜制，则生物衰微，故异者衰之。此天地盛衰之道，而为生化之常
也。
故厥阴司天，毛虫静，羽虫育，介虫不成，在泉，毛虫育， 虫耗，羽虫不育。
凡厥阴司天，则少阳在泉，厥阴木也，故厥阴司天，主毛虫静，毛虫，木虫也，静，安静也。少阳，相
火也，故主羽虫育，羽虫，火虫也，育，生育也。巳亥之岁，厥阴司天，岁当癸巳癸亥，受火运之胜制，则
金类之介虫不成。介虫，金虫也。凡厥阴在泉，则少阳司天，厥阴，木也，故厥阴在泉，主木类之毛虫育，
木制其土，故 虫耗， 虫，土虫也，耗，虚耗也。寅申之岁，少阳司天，岁当丙寅丙申，受水运之胜
制，则火类之羽虫不育。
少阴司天，羽虫静，介虫育，毛虫不成，在泉，羽虫育，介虫耗，不育。
凡少阴君火司天，则阳明燥金在泉，故少阴司天，主火类之羽虫静，而金类之介虫育。子午之岁，少
阴司天，岁当庚子庚午，受金运之胜制，则本类之毛虫不成，凡少阴在泉，则阳明司天，少
阴，火也，故羽虫育。卯酉之岁，阳明司天，岁当癸卯、癸酉，受火运之胜制，则金类之介虫耗，而且不育。
太阴司天， 虫静，鳞虫育，羽虫不成，在泉， 虫育，鳞虫不成。
凡太阴湿土司天，则太阳寒水在泉，故太阴司天，主土类之 虫静，而水类之鳞虫育。丑未之岁，太阴
司天，岁当辛丑、辛未，受水运之胜制，则火类之羽虫不成。凡太阴在泉，则太阳司天，太
阴，土也，故 虫育。辰戌之岁，太阳司天，岁当甲辰甲戌，受土运之胜制，则水类之鳞虫不成。
少阳司天，羽虫静，毛虫育， 虫不成，在泉，羽虫育，介虫耗，毛虫不育。
凡少阳相火司天，则厥阴风木在泉，故主火类之羽虫静，而木类之毛虫育。当壬寅壬申之岁，受木
运之胜制，则土类之 虫不成。凡少阳在泉，则厥阴司天，少阳，火也，故羽虫育，火盛金
衰，故介虫耗，当乙巳乙亥之岁，受金运之胜制，则木类之毛虫不育。
阳明司天，介虫静，羽虫育，介虫不成。在泉，介虫育，毛虫耗，羽虫不成。
凡阳明爆金司天，则少阴君火在泉，故主金类之介虫静，而火类之羽虫育，当癸卯癸酉之岁，受火运之
胜制，则金类之介虫不成。凡阳明在泉，则少阴司天，阳明金也，故介虫育，金盛木衰，
故毛虫耗，当丙子丙午之岁，受木运之胜制，则火类之羽虫不成。
太阳司天，鳞虫静， 虫育。在泉，鳞虫耗， 虫不育。
凡太阳寒水司天，则太阴湿土在泉，故太阳司天主水类之鳞虫静，而土类之 虫育，太阳在泉，则太阴
司天，当己丑己未之岁，受土运之胜制，则水类之鳞虫耗，当丁丑丁未之岁，受土运之胜
制，则土类之 虫不育。按上文厥阴少阴等，凡司天而此虫静者，则在泉必此虫育，盖静者，育之基，
太阳司天而鳞虫静，在泉当云鳞虫育，今不云育而云耗，以明生育有常有变，终举太阳如是，可
以例推于厥阴少阴等。亦有静而不育者矣。
诸乘所不成之运，则甚也。故气主有所制，岁立有所生。
总结上文，而言六气司天，六气在泉，受五运之胜制，则诸虫耗，不育不成，故曰诸乘所不成之运，则
受制之甚也。然五行之理，制而后生，故气主有所制，则岁立有所生，谓六气主乎上下而
有所制，则五行在中，以立岁运，而有所生也。
地气制己胜，天气制胜己，天制色，地制形。
地气，在泉之气也，地制己胜，如上文厥阴在泉， 虫耗，少阴在泉，介虫耗不育，太阴在泉，鳞虫
不成，少阳在泉，介虫耗，阳明在泉，毛虫耗者是也。天气，司天之气也，天气制胜己，如上
文少阳少阴司天，火热下临，则白起金用，阳明司天，燥气下临，则苍起木用，太阳司天，寒气下临，
则火明丹起，厥阴司天，风气下临，则土隆黄起，太阴司天，湿气下临，则黑起水变者是也。天
气制于上，而白苍丹黄黑色，起而应之，是天制色也，地气制于
下，而诸虫耗，及不育不成，是地制形也。
五类衰盛，各随其气之所宜也。
上文云，六气五类，有相胜制，同者盛之，异者变之，此复承上文形色制胜之意，而言五类盛衰，各
随天气地气之所宜，以为衰盛也。
故有胎孕不肓，治之不全，此气之常也。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。
五类衰盛，则生化不全，故岁有胎孕不育，治之不全，此气运之常也。五运在中，万物生化，所谓中
根也。六气在外，合于五行，是根于外者亦五。故万物生化之别，其中各有五气，五味，五
色，五类，五宜以为生化之别也。
帝曰∶何谓也？
生化之别，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。
五运在中，故根于中者，命曰神机，若神去则机息。六气在外，故根于外者，命曰气立，若气止，则
化绝。根中根外，故运气各有所制，各有所胜，各有所生，各有所成，必知年之所加，气之
同异，乃可以言生化之道。苟不知此，不足以言生化，引《六节藏象》之言，而言即此神机气立之谓也。
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？
承上文五类衰盛之意，而言一岁四时，万物同受其气，始而生化，散而有形，布而蕃育，终而象变，
万物尽然，其致一也。然而五味所资，何以生化有薄浓，成熟有少多？终始不同，故举以问。
岐伯曰∶地气制之也，非天不生，地不长也。
生化薄浓，成熟少多，乃地气制之而然也，此非天气之不生，
实地气有以制之，而不长也。
帝曰∶愿闻其道。
愿闻制之之道。
岐伯曰∶寒热燥湿，不同其化也。
制之之道，乃寒则不热，热则不寒，燥则不湿，湿则不燥，寒
热燥湿，不同其化，有以制之，如下文所云也。
故少阳在泉，寒毒不生，其味辛，其治苦酸，其谷苍丹。
地气制之，故但论在泉之气。在泉者，地气也，少阳，火也。故少阳在泉，热而不寒，则寒毒不生，
毒，犹独也，阴阳不和，偏胜则毒也。火制其金，不但寒毒不生，其味辛者，亦不生也。苦，火味
也，酸，木味也，苍，木色也，丹，火色也，少阳火气在泉，上承厥阴之木气，故其治苦酸，其谷苍丹。
阳明在泉，湿毒不生，其味酸，其气湿，其治辛苦甘，其谷丹素。
阳明在泉，燥而不湿，故湿毒不生。金制其木，其味酸者，亦不生也。又曰，其气湿者，申明其
味之酸，一如其气之湿，犹之湿毒之不生也。辛，金味也，苦，火味也，甘，土味也，阳明在泉，
秉金土之气，而上承少阴之火热，故其治辛苦甘。丹，火色也，素，金色也，故其谷丹素。
太阳在泉，热毒不生，其味苦，其治淡咸，其谷 。
太阳在泉，寒而不热，故热毒不生，水制其火，其味苦者，亦不生也。淡味附于甘，淡，土味也，
咸，水味也， ，土色也， 乃黑黍，水之谷也。太阳在泉，上承太阴，太阴者，土也，故其治
淡咸，其谷 。
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，风气属阳，故清毒不生，木制其土，其味甘者，亦不生也。厥阴在泉，上承少阳，故其
治酸苦，其谷苍赤，上承少阳，则在泉者厥阴，中见者亦厥阴，在泉中见，无有二气，故其气
专，在泉中见，无有二味，故其味正。专不二也，正，不偏也。
少阴在泉，寒毒不生，其味辛，其治辛苦甘，其谷白丹。
少阴少阳，皆属于火，故寒毒不生，其味辛，与少阳相同，解
亦同之，少阴在泉，上承阳明，阳明秉金土之气，故其治辛苦甘，其谷白丹。
太阴在泉，燥毒不生，其味咸，其气热，其治甘咸，其谷
，化淳则咸守，气专，则辛化而俱治。
太阴在泉，湿而不燥，故燥不毒生。土制其水，其味咸者，亦不生也。又曰其气热者，谓燥同于热，
燥毒不生，则热毒亦不生，以燥热之同，而类推之，则寒于同湿，风气同于燥，清气同于寒，
亦举一以例其余也。甘，土味也，咸，水味也， ，土色也， ，黑黍也，太阴在泉，上承太阳，故其治
甘咸，其谷 。淳，柔和也，化淳上承太阳柔和之水化也，化淳则咸守，言太阴在泉，土制其水，咸
味不生，上承太阳水化之淳，则咸守，气专，则辛化而俱治，言辛属燥金之味，太阴在泉，燥毒不生，若太
阴之气专一，则土生其金，辛味生化，而与太阴俱治，太阴如是，余可类推，举一以例其余，圣人立言之法也。
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，司天在泉也。上下之气，不足则补，有余则治，故曰∶补上下者，从之，从，顺也，如木火不
足，则用酸苦之味以补之，金水不足则用辛咸之味以补之，补，犹助也。治上下者，逆之，逆，反也，如风淫
所胜，治以辛凉，热淫所胜，治以咸寒，寒淫所胜，治以甘温之类，治，犹平也。所谓从之逆之者，乃以所
在之寒热，或盛或衰，而调之使和也，司天在泉，则有上下，五运在中，则有内外，取其有过者而热治之，
故曰上取下取，内取外取，以求其过，其气有余，能胜毒者，投以浓味之药，其气不足，不胜毒
者，投以薄味之药，即以求其过而讯之谓也。
气反者，病在上，取之下；病在下，取之上，病在中；旁取之。
申明上下内外，病气有相反者，则病在上，当取之下，谓气壅于上，而宜降之也。病在下，当取之上，
谓气滞于下，而宜升之也。病在中，当取之外，而左右旁取之，谓气逆于中，通其经脉，而旁达之也。
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。
申明寒热盛衰，有从治之法，有逆治之法。治热以寒，以寒药而治热病也，温而行之，服药宜温，温则
寒性之药，始行于热分而治之。治寒以热，以热药而治寒病也，凉而行之，服药宜凉，凉则热性之药，始行
于寒分而治之，此以寒治热，以热治寒，而有从治之法也。治温以清，冷而行之，以清药而治温病，且冷
服以行其温，治清以温，热而行之，以温药而治清病，且热服以行其清，此
以清治温而且冷，以温治清而且热，为逆治之法也。
故消之，削之，吐之，下之，补之，泻之，久新同法。
申明上下内外，病气相反者，则有正取之法，故内取而消之，
凡是子年和午年，少阴君火司天。少阴属于君火，所以热气向下降临。司天的客气制约人体内的主气，人受到这种制约，所以肺金之气向上顺从。
白色显现，金气发挥作用，草木遭受灾害，这与少阳相火司天的情况相同，也是金气顺从火势，金克制木的表现。出现气喘、呕吐、寒热往来、打喷嚏、鼻塞流涕或鼻出血等症状，这也是肺脏生病的表现。大暑天气流行，是因为热气旺盛。严重时会出现疮疡红肿灼痛，就像金属熔化、石头流动，如同燃烧和火焰一样猛烈。少阴君火司天，那么阳明燥金就在泉（在地下主管下半年气候）。阳明属于金，其气干燥而清凉，所以大地显得干燥清凉。干燥清凉导致凄冷的气候频繁到来，金克制木，所以出现胁肋疼痛和肝脏疾病，容易长叹且胆腑生病，并且肃杀之气运行，草木发生变化。
太阴湿土司天，湿气向下降临，肾水之气向上顺从，黑色显现，水气发生变化，尘土飞扬遮蔽天空，云雨弥漫，胸中感觉不顺畅，阳痿，阳气极度衰弱，不能勃起和使用。在这个时候，反而出现腰痛，身体转动不便。四肢厥冷，大地收藏阴气，大寒将要到来，冬眠的虫子早早潜伏起来。心下痞塞疼痛，地面裂缝结冰坚硬，小腹部疼痛，时常影响进食。如果遇到金运克制，症状就会停止；如果水气增加，味道就会变咸，应当采用利水的方法治疗，这样水气就会减少。
“便”读作平声，“藏”读作原音，“痞”读作批上声。凡是丑年和未年，太阴湿土司天。太阴属于湿气，所以湿气向下降临。司天的客气制约人体内的主气，人受到这种制约，所以肾水之气向上顺从。肾的颜色是黑色，归属于水，所以黑色显现，水气发生变化。黑色显现，则尘埃如烟雾般弥漫；水气变化，则云雨大作。水克制火，所以胸中感觉不顺畅，阳痿，前阴痿软，阳气极度衰弱，生发之阳气温煦功能不起作用。当黑色显现、水气变化的时候，不仅水受其害，反而出现腰痛，身体转动不便。腰痛是因为肾精虚弱，肾精虚弱，所以身体转动不便，这是阴阳之气不能相互交接，所以称为“厥逆”。
太阴湿土司天，那么太阳寒水在泉。太阳属于寒水，所以大地收藏阴气，大寒将要到来，寒气早至，所以冬眠的虫子早早潜伏。火气虚弱，所以心下痞塞疼痛。寒水凝结，所以地面开裂、冰层坚硬。寒水之气逆行于下部，所以小腹部疼痛；寒水之气停留于中部，所以时常影响进食；寒水之气上乘肺金，则天水一气，旋转营运，所以遇到金运克制，疼痛就会停止。金生水，所以水气增加，味道变咸。水气增加、味道变咸时，应当进行利水治疗，这样水气就会减少，寒气也就平和了。凡此司天在泉，三阳三阴，都是天气在上制约，气有所顺从而如此。
黄帝说：年份有胎孕不育、治疗不全面的情况，是什么气造成的呢？
岐伯说：司天的客气制约在上，气有所顺从。这一年如果有胎孕不育、治疗不全面，是什么气制约而导致这样的呢？
岐伯说：六气和五类动物之间，存在相互克制的关系。运气与同类相合则旺盛，与异类相克则衰退，这是天地运行的规律，也是化生万物的常态。
六气司天，不外乎五行，所以六气和五类动物之间存在相互克制。如果司天的运气与生物属性相同，则生物繁盛，所以同类旺盛。如果司天的运气与运气不同，受到克制，则生物衰微，所以异类衰退。这是天地盛衰的道理，也是化生的常态。
所以，厥阴风木司天，毛虫（兽类）安静，羽虫（鸟类）生育，介虫（甲壳类）不成育；在泉时，毛虫生育，倮虫（人类及无鳞甲皮毛之虫）耗损，羽虫不育。
凡是厥阴风木司天，则少阳相火在泉。厥阴属木，所以厥阴司天时，主令毛虫安静。毛虫属于木虫，静即安静。少阳属相火，所以主令羽虫生育。羽虫属于火虫，育即生育。巳年和亥年，厥阴司天，岁运为癸巳、癸亥，受火运的胜制，则金类的介虫不成育。介虫属于金虫。凡是厥阴在泉，则少阳司天。厥阴属木，所以厥阴在泉时，主令木类的毛虫生育。木克制土，所以倮虫耗损。倮虫属于土虫，耗即虚耗。寅年和申年，少阳司天，岁运为丙寅、丙申，受水运的胜制，则火类的羽虫不育。
少阴君火司天，羽虫安静，介虫生育，毛虫不成育；在泉时，羽虫生育，介虫耗损，不育。
凡是少阴君火司天，则阳明燥金在泉。所以少阴司天时，主令火类的羽虫安静，而金类的介虫生育。子年和午年，少阴司天，岁运为庚子、庚午，受金运的胜制，则本类的毛虫不成育。凡是少阴在泉，则阳明司天。少阴属火，所以羽虫生育。卯年和酉年，阳明司天，岁运为癸卯、癸酉，受火运的胜制，则金类的介虫耗损，而且不育。
太阴湿土司天，倮虫安静，鳞虫（鱼类等）生育，羽虫不成育；在泉时，倮虫生育，鳞虫不成育。
凡是太阴湿土司天，则太阳寒水在泉。所以太阴司天时，主令土类的倮虫安静，而水类的鳞虫生育。丑年和未年，太阴司天，岁运为辛丑、辛未，受水运的胜制，则火类的羽虫不成育。凡是太阴在泉，则太阳司天。太阴属土，所以倮虫生育。辰年和戌年，太阳司天，岁运为甲辰、甲戌，受土运的胜制，则水类的鳞虫不成育。
少阳相火司天，羽虫安静，毛虫生育，倮虫不成育；在泉时，羽虫生育，介虫耗损，毛虫不育。
凡是少阳相火司天，则厥阴风木在泉。所以主令火类的羽虫安静，而木类的毛虫生育。当壬寅、壬申年，受木运的胜制，则土类的倮虫不成育。凡是少阳在泉，则厥阴司天。少阳属火，所以羽虫生育。火盛金衰，所以介虫耗损。当乙巳、乙亥年，受金运的胜制，则木类的毛虫不育。
阳明燥金司天，介虫安静，羽虫生育，介虫不成育；在泉时，介虫生育，毛虫耗损，羽虫不成育。
凡是阳明燥金司天，则少阴君火在泉。所以主令金类的介虫安静，而火类的羽虫生育。当癸卯、癸酉年，受火运的胜制，则金类的介虫不成育。凡是阳明在泉，则少阴司天。阳明属金，所以介虫生育。金盛木衰，所以毛虫耗损。当丙子、丙午年，受木运的胜制，则火类的羽虫不成育。
太阳寒水司天，鳞虫安静，倮虫生育。在泉时，鳞虫耗损，倮虫不育。
凡是太阳寒水司天，则太阴湿土在泉。所以太阳司天时，主令水类的鳞虫安静，而土类的倮虫生育。太阳在泉，则太阴司天。当己丑、己未年，受土运的胜制，则水类的鳞虫耗损。当丁丑、丁未年，受土运的胜制，则土类的倮虫不育。按上文厥阴、少阴等，凡是司天则该虫安静，则在泉必该虫生育，因为安静是生育的基础。太阳司天而鳞虫安静，在泉应当说鳞虫生育，现在不说生育而说耗损，是为了说明生育有常理也有变化。最后列举太阳这种情况，可以类推到厥阴、少阴等。也有安静而不生育的情况了。
各种运气乘袭所不能成育的运，则克制更严重。所以气的主宰有所制约，岁运的建立有所生化。
总结上文，说明六气司天、六气在泉，受五运的胜制，则各类虫类耗损、不育不成，所以说各种运气乘袭所不能成育的运，则受制更严重。然而五行之理，先制约后生化，所以气的主宰有所制约，则岁运建立有所生化。意思是六气主宰上下而有所制约，则五行在中，以确立岁运，从而有所生化。
地气制约它所胜的，天气制约克制它的。天气制约颜色，地气制约形体。
地气，指在泉之气。地制己胜，如上文厥阴在泉，倮虫耗损；少阴在泉，介虫耗损不育；太阴在泉，鳞虫不成育；少阳在泉，介虫耗损；阳明在泉，毛虫耗损，就是这样。天气，指司天之气。天气制胜己，如上文少阳、少阴司天，火热向下降临，则白色显现，金气发挥作用；阳明司天，燥气向下降临，则青色显现，木气发挥作用；太阳司天，寒气向下降临，则红色显现，火气发挥作用；厥阴司天，风气向下降临，则黄色隆起，土气发挥作用；太阴司天，湿气向下降临，则黑色显现，水气变化，就是这样。天气制约在上，而白、苍、丹、黄、黑各色显现并相应，这是天制约颜色；地气制约在下，而各类虫类耗损及不育不成，这是地制约形体。
五类动物的衰盛，各自随着气的适宜程度而定。
上文说，六气和五类动物有相互克制，同类旺盛，异类衰退。这里再次承接上文形色制胜的意思，说明五类盛衰，各自随天气地气的适宜程度，作为衰盛的依据。
所以有胎孕不育、治疗不全面的情况，这是气的常态。所谓中根，根于外部的也有五种，所以化生的区别，有五气、五味、五色、五类、五宜的区别。
五类衰盛，则生化不全，所以年份有胎孕不育、治疗不全面，这是气运的常态。五运在中，万物生化，所谓中根。六气在外，合于五行，是根于外部的也有五种。所以万物化生的区别，其中各有五气、五味、五色、五类、五宜作为化生的区别。
黄帝说：什么是这样的呢？
化生的区别，是什么意思呢？
岐伯说：根于内部的，叫做神机，神离去则机能停止。根于外部的，叫做气立，气停止则化生断绝。所以各有制约，各有胜复，各有生化，各有成就。所以说：不知道年份加临的气，气的同异，不足以谈论生化，说的就是这个道理。
五运在中，所以根于内部的，叫做神机，如果神离去则机能停止。六气在外，所以根于外部的，叫做气立，如果气停止，则化生断绝。根于内、根于外，所以运气各有所制约，各有所胜，各有所生，各有所成。必须知道年份加临的气，气的同异，才可以谈论化生的道理。如果不了解这些，不足以谈论生化。引用《六节藏象论》的话，来说明这就是神机和气立的含义。
黄帝说：气开始则生化，气散布则有形，气布散则蕃育，气终结则形象变化，它们的道理是一致的。然而五味所资取，生化有厚薄，成熟有多寡，始终不同，这是什么原因呢？
承接上文五类衰盛的意思，说明一年四时，万物同受其气，开始则生化，散布则有形，布散则蕃育，终结则形象变化，万物都是这样，它们的道理是一致的。然而五味所资取，为什么生化有厚薄，成熟有多寡？始终不同，所以提出疑问。
岐伯说：地气制约它，并非天不生，地不长。
生化厚薄，成熟多寡，是地气制约而成的，这不是天气不生，实地气有以制约它，而不生长。
黄帝说：希望听您讲讲其中的道理。
希望听您讲讲制约的道理。
岐伯说：寒、热、燥、湿，化生不同。
制约的道理，是寒则不热，热则不寒，燥则不湿，湿则不燥。寒热燥湿，化生不同，有以制约它们，如下文所说。
所以，少阳相火在泉，寒毒不生，其味辛，治疗用苦酸味，谷物用苍色和丹色。
地气制约，所以只讨论在泉之气。在泉者，地气也。少阳属火。所以少阳在泉，热而不寒，则寒毒不生。毒，犹独也，阴阳不和，偏胜则为毒。火克制金，不但寒毒不生，其味辛的（金味），也不生。苦是火味，酸是木味，苍是木色，丹是火色。少阳火气在泉，上承厥阴的木气，所以治疗用苦酸味，谷物用苍色和丹色。
阳明燥金在泉，湿毒不生，其味酸，其气湿，治疗用辛苦甘味，谷物用丹色和素色。
阳明在泉，燥而不湿，所以湿毒不生。金克制木，其味酸的（木味），也不生。又说，其气湿的，申明其味的酸，一如其气的湿，犹如湿毒的不生。辛是金味，苦是火味，甘是土味。阳明在泉，秉受金土之气，而上承少阴的火热，所以治疗用辛苦甘味。丹是火色，素是金色，所以谷物用丹色和素色。
太阳寒水在泉，热毒不生，其味苦，治疗用淡咸味，谷物用……（原文此处缺字，据上下文推测为“黡”或类似表示黑黍/土色的字，译文保留语境）。
太阳在泉，寒而不热，所以热毒不生。水克制火，其味苦的（火味），也不生。淡味附于甘，淡是土味，咸是水味，……（缺字）是土色，……乃黑黍，水的谷物。太阳在泉，上承太阴，太阴属土，所以治疗用淡咸味，谷物用……。
厥阴风木在泉，清毒不生，其味甘，治疗用酸苦味，谷物用苍赤色，其气专一，其味纯正。
厥阴在泉，风气属阳，所以清毒不生。木克制土，其味甘的（土味），也不生。厥阴在泉，上承少阳，所以治疗用酸苦味，谷物用苍赤色。上承少阳，则在泉者是厥阴，中见者亦为厥阴，在泉中见，没有二气，所以其气专一。在泉中见，没有二味，所以其味纯正。专即不二，正即不偏。
少阴君火在泉，寒毒不生，其味辛，治疗用辛苦甘味，谷物用白丹色。
少阴、少阳皆属于火，所以寒毒不生。其味辛，与少阳相同，解释也相同。少阴在泉，上承阳明，阳明秉受金土之气，所以治疗用辛苦甘味，谷物用白丹色。
太阴湿土在泉，燥毒不生，其味咸，其气热，治疗用甘咸味，谷物用……。化淳厚则咸味守，气专一则辛味化生而共同治理。
太阴在泉，湿而不燥，所以燥毒不生。土克制水，其味咸的（水味），也不生。又说其气热的，谓燥同于热，燥毒不生，则热毒也不生。以燥热相同，类推之，则寒同于湿，风气同于燥，清气同于寒，也是举一例其余。甘是土味，咸是水味，……（缺字）是土色，……是黑黍。太阴在泉，上承太阳，所以治疗用甘咸味，谷物用……。淳，柔和也。化淳厚上承太阳柔和之水化，化淳厚则咸味守，言太阴在泉，土克制水，咸味不生，上承太阳水化的淳厚，则咸味守。气专一，则辛味化生而共同治理，言辛属燥金之味，太阴在泉，燥毒不生，若太阴之气专一，则土生其金，辛味生化，而与太阴共同治理。太阴如此，其余可类推，举一例其余，是圣人立言的方法。
所以说：补益上下的，顺从其气；治疗上下的，逆其气。根据所在部位的寒热盛衰来调和。所以说：上病取下，下病取上，内病取外，外病取内，以求得病因。能耐受药毒的，用浓药；不能耐受药毒的，用薄药。说的就是这个道理。
上下，指司天在泉。上下之气，不足则补，有余则治。所以说：补益上下的，顺从其气。“从”，顺也。如木火不足，则用酸苦味以补之；金水不足，则用辛咸味以补之。补，犹助也。治疗上下的，逆其气。“逆”，反也。如风淫所胜，治以辛凉；热淫所胜，治以咸寒；寒淫所胜，治以甘温之类。治，犹平也。所谓从之逆之，乃以所在的寒热，或盛或衰，而调使之和。司天在泉，则有上下；五运在中，则有内外。取其有过者而热治之，所以说上取下取，内取外取，以求得病因。其气有余，能胜毒者，投以浓味之药；其气不足，不胜毒者，投以薄味之药，即以求得病因并讯问之意。
申明上下内外，病气有相反者，则病在上，当取之下，谓气壅于上，而宜降之。病在下，当取之上，谓气滞于下，而宜升之。病在中，当取之外，而左右旁取之，谓气逆于中，通其经脉，而旁达之。
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。
申明寒热盛衰，有从治之法，有逆治之法。治热以寒，以寒药治热病，服药宜温，温则寒性之药，始行于热分而治之。治寒以热，以热药治寒病，服药宜凉，凉则热性之药，始行于寒分而治之。此以寒治热，以热治寒，而有从治之法。治温以清，冷而行之，以清药治温病，且冷服以行其清；治清以温，热而行之，以温药治清病，且热服以行其清。此以清治温而且冷，以温治清而且热，为逆治之法。
In years of Zi and Wu, Shaoyin (Lesser Yin) governs the Heaven (upper half of the year). Shaoyin belongs to Sovereign Fire, so heat qi descends. The guest qi governing Heaven constrains the host qi in the human body; humans are subject to this constraint, so Lung Metal qi ascends to follow.
White appears, Metal qi exerts its function, causing damage to grass and trees. This is similar to when Shaoyang (Lesser Yang) governs Heaven: it is also Metal qi following Fire, with Metal punishing Wood. Symptoms include wheezing, vomiting, alternating chills and fever, sneezing, rhinorrhea, epistaxis, and nasal obstruction, which are also diseases of the Lung. Great heat prevails due to the abundance of heat qi. In severe cases, sores and ulcers appear with burning sensations, as if metal melts and stones flow, resembling fire and flames. When Shaoyin governs Heaven, Yangming (Greater Yang) governs the Earth (lower half of the year). Yangming belongs to Metal; its qi is dry and clear, so the earth becomes dry and cool. Dryness and coolness cause frequent chilly weather; Metal punishes Wood, resulting in hypochondriac pain and Liver disease, frequent sighing, and Gallbladder disease, while the desiccating qi acts and grasses and trees change.
When Taiyin (Greater Yin) governs Heaven, dampness descends, and Kidney Water qi ascends to follow. Black appears, indicating a Water transformation; dust fills the air like smoke, and clouds and rain prevail. There is a feeling of fullness and discomfort in the chest, impotence, extreme decline of Qi, and failure of Yang Qi to rise or function. At this time, there is often lower back pain and difficulty in turning or moving. Cold limbs occur; the Earth stores Yin, and severe cold arrives early, causing hibernating insects to shelter early. There is epigastric stuffiness and pain, ice forms firmly in ground cracks, lower abdominal pain occurs, and digestion is frequently impaired. If constrained by Metal, symptoms cease; if Water increases, flavors become salty, and diuretic methods should be employed to reduce Water.
"Pian" is pronounced with the level tone; "Zang" is pronounced as written; "Pi" is pronounced with the rising tone. In years of Chou and Wei, Taiyin governs Heaven. Taiyin belongs to Dampness, so dampness descends. The guest qi governing Heaven constrains the host qi in the human body; humans are subject to this constraint, so Kidney Water qi ascends to follow. The Kidney color is black, belonging to Water, hence black appears and Water transforms. When black appears, dust fills the air; when Water transforms, clouds and rain arise. Water controls Fire, leading to chest discomfort and impotence. The anterior yin flaccidifies, Qi declines greatly, and generating Yang Qi fails to rise or function. During the appearance of black and Water transformation, not only does Water suffer, but lower back pain and movement difficulties also occur. Lower back pain indicates deficiency of Kidney Essence; deficiency of Kidney Essence leads to movement difficulties. This is because Yin and Yang Qi fail to interact, termed "Jue Ni" (Cold Limbs/Reversal Cold).
When Taiyin governs Heaven, Taiyang (Greater Yang) governs the Earth. Taiyang belongs to Cold Water, so the Earth stores Yin, severe cold arrives, and cold qi comes early, causing hibernating insects to shelter early. Fire Qi is deficient, causing epigastric stuffiness and pain. Cold Water condenses, causing ground cracks and firm ice. Cold Water qi reverses downward, causing lower abdominal pain; Cold Water qi stagnates in the middle, impairing digestion; Cold Water qi attacks Lung Metal from above, uniting Heaven and Water Qi in rotation and operation, so upon attacking Metal, pain ceases. Metal generates Water, so Water increases and flavors become salty. When Water increases and flavors become salty, diuretic treatment should be used to reduce Water, thereby calming Cold Qi. Thus, for all governing Heaven and Earth, among the Three Yang and Three Yin, Heavenly Qi constrains from above, and Qi follows accordingly.
The Yellow Emperor asked: Why are there years of infertility and incomplete treatment? What Qi causes this?
Qibo replied: When Heavenly Qi constrains from above, Qi follows. If there is infertility or incomplete treatment in such years, what Qi constrains to cause this?
Qibo said: Among the Six Qi and Five Categories, there is mutual restriction. Those that are same flourish; those that are different decline. This is the way of Heaven and Earth, the constant of generation and transformation.
Six Qi governing Heaven do not exceed the Five Elements; thus, among Six Qi and Five Categories, there is mutual restriction. If the governing Qi matches the biological category, organisms flourish (same flourishes). If the governing Qi differs from the luck Qi and is restricted, organisms decline (different declines). This is the principle of Heaven and Earth's waxing and waning, the constant of generation.
Therefore, when Jueyin (Terminal Yin) Wind-Wood governs Heaven, Hairy creatures (mammals) remain quiet, Feathered creatures (birds) reproduce, and Armored creatures (reptiles/amphibians) do not mature. When Jueyin governs Earth, Hairy creatures reproduce, Naked creatures (humans/reptiles without scales/shells) waste away, and Feathered creatures do not reproduce.
When Jueyin governs Heaven, Shaoyang (Lesser Yang) Ministerial Fire governs Earth. Jueyin is Wood, so it makes Hairy creatures (Wood creatures) quiet. Shaoyang is Fire, so it makes Feathered creatures (Fire creatures) reproduce. In Si and Hai years, Jueyin governs Heaven (Gui-Si, Gui-Hai years), subjected to the restriction of Fire Luck, so Metal-category Armored creatures do not mature. When Jueyin governs Earth, Shaoyang governs Heaven. Jueyin is Wood, so it makes Hairy creatures (Wood category) reproduce. Wood restricts Earth, so Naked creatures (Earth creatures) waste away. In Yin and Shen years, Shaoyang governs Heaven (Bing-Yin, Bing-Shen years), subjected to the restriction of Water Luck, so Fire-category Feathered creatures do not reproduce.
When Shaoyin (Lesser Yin) Sovereign Fire governs Heaven, Feathered creatures remain quiet, Armored creatures reproduce, and Hairy creatures do not mature. When Shaoyin governs Earth, Feathered creatures reproduce, Armored creatures waste away, and do not reproduce.
When Shaoyin governs Heaven, Yangming (Greater Yang) Dry-Metal governs Earth. Shaoyin governs Heaven, making Fire-category Feathered creatures quiet and Metal-category Armored creatures reproduce. In Zi and Wu years (Geng-Zi, Geng-Wu), subjected to Metal Luck restriction, Hairy creatures (original category) do not mature. When Shaoyin governs Earth, Yangming governs Heaven. Shaoyin is Fire, so Feathered creatures reproduce. In Mao and You years (Gui-Mao, Gui-You), subjected to Fire Luck restriction, Metal-category Armored creatures waste away and do not reproduce.
When Taiyin (Greater Yin) Wet-Earth governs Heaven, Naked creatures remain quiet, Scaled creatures (fish) reproduce, and Feathered creatures do not mature. When Taiyin governs Earth, Naked creatures reproduce, and Scaled creatures do not mature.
When Taiyin governs Heaven, Taiyang (Greater Yang) Cold-Water governs Earth. Taiyin governs Heaven, making Earth-category Naked creatures quiet and Water-category Scaled creatures reproduce. In Chou and Wei years (Xin-Chou, Xin-Wei), subjected to Water Luck restriction, Fire-category Feathered creatures do not mature. When Taiyin governs Earth, Taiyang governs Heaven. Taiyin is Earth, so Naked creatures reproduce. In Chen and Xu years (Jia-Chen, Jia-Xu), subjected to Earth Luck restriction, Water-category Scaled creatures do not mature.
When Shaoyang (Lesser Yang) Ministerial Fire governs Heaven, Feathered creatures remain quiet, Hairy creatures reproduce, and Naked creatures do not mature. When Shaoyang governs Earth, Feathered creatures reproduce, Armored creatures waste away, and Hairy creatures do not reproduce.
When Shaoyang governs Heaven, Jueyin (Terminal Yin) Wind-Wood governs Earth. Shaoyang governs Heaven, making Fire-category Feathered creatures quiet and Wood-category Hairy creatures reproduce. In Ren-Yin and Ren-Shen years, subjected to Wood Luck restriction, Earth-category Naked creatures do not mature. When Shaoyang governs Earth, Jueyin governs Heaven. Shaoyang is Fire, so Feathered creatures reproduce. Fire prosperity and Metal decline cause Armored creatures to waste away. In Yi-Si and Yi-Hai years, subjected to Metal Luck restriction, Wood-category Hairy creatures do not reproduce.
When Yangming (Greater Yang) Dry-Metal governs Heaven, Armored creatures remain quiet, Feathered creatures reproduce, and Armored creatures do not mature. When Yangming governs Earth, Armored creatures reproduce, Hairy creatures waste away, and Feathered creatures do not reproduce.
When Yangming governs Heaven, Shaoyin (Lesser Yin) Sovereign Fire governs Earth. Yangming governs Heaven, making Metal-category Armored creatures quiet and Fire-category Feathered creatures reproduce. In Gui-Mao and Gui-You years, subjected to Fire Luck restriction, Metal-category Armored creatures do not mature. When Yangming governs Earth, Shaoyin governs Heaven. Yangming is Metal, so Armored creatures reproduce. Metal prosperity and Wood decline cause Hairy creatures to waste away. In Bing-Zi and Bing-Wu years, subjected to Wood Luck restriction, Fire-category Feathered creatures do not reproduce.
When Taiyang (Greater Yang) Cold-Water governs Heaven, Scaled creatures remain quiet, Naked creatures reproduce. When Taiyang governs Earth, Scaled creatures waste away, and Naked creatures do not reproduce.
When Taiyang governs Heaven, Taiyin (Greater Yin) Wet-Earth governs Earth. Taiyang governs Heaven, making Water-category Scaled creatures quiet and Earth-category Naked creatures reproduce. When Taiyang governs Earth, Taiyin governs Heaven. In Ji-Chou and Ji-Wei years, subjected to Earth Luck restriction, Water-category Scaled creatures waste away. In Ding-Chou and Ding-Wei years, subjected to Earth Luck restriction, Earth-category Naked creatures do not reproduce. As mentioned earlier for Jueyin and Shaoyin, when governing Heaven, the corresponding creature is quiet, implying reproduction when governing Earth. Quietness is the basis of reproduction. For Taiyang governing Heaven, Scaled creatures are quiet; governing Earth should imply Scaled creatures reproduce. However, it states they waste away to illustrate that reproduction has constants and variations. Citing Taiyang allows inference for Jueyin and Shaoyin. There are cases where quietness does not lead to reproduction.
When various Qi attack the unformed luck, the restriction is severe. Thus, Qi masters have constraints, and yearly establishment has generation.
Summarizing the above, Six Qi governing Heaven and Earth, subjected to Five Luck restrictions, cause various creatures to waste away, fail to reproduce, or not mature. Hence, attacking unformed luck results in severe restriction. However, the principle of Five Elements is restriction followed by generation. Thus, if Qi masters are restricted, yearly establishment generates. Meaning, Six Qi master upper and lower with restrictions, while Five Elements in the middle establish Yearly Luck and generate.
Earth Qi restricts what it overcomes; Heaven Qi restricts what overcomes it. Heaven restricts Color; Earth restricts Form.
Earth Qi refers to Qi governing Earth. Earth restricting what it overcomes: e.g., Jueyin governing Earth, Naked creatures waste away; Shaoyin governing Earth, Armored creatures waste away and do not reproduce; Taiyin governing Earth, Scaled creatures do not mature; Shaoyang governing Earth, Armored creatures waste away; Yangming governing Earth, Hairy creatures waste away. Heaven Qi refers to Qi governing Heaven. Heaven Qi restricting what overcomes it: e.g., Shaoyang/Shaoyin governing Heaven, Fire/Heat descends, White appears, Metal functions; Yangming governing Heaven, Dryness descends, Green appears, Wood functions; Taiyang governing Heaven, Cold descends, Red appears, Fire functions; Jueyin governing Heaven, Wind descends, Yellow rises, Earth functions; Taiyin governing Heaven, Dampness descends, Black appears, Water transforms. Heaven Qi constrains from above, and White, Green, Red, Yellow, Black colors appear in response—this is Heaven restricting Color. Earth Qi constrains from below, and creatures waste away or fail to reproduce—this is Earth restricting Form.
The five categories' decline and prosperity follow the suitability of Qi.
As stated before, Six Qi and Five Categories have mutual restriction; same flourishes, different declines. This reiterates the meaning of form and color restriction, stating that the five categories' decline and prosperity depend on the suitability of Heaven and Earth Qi.
Thus, there is infertility and incomplete treatment; this is the constant of Qi. It is said that the central root exists; roots outside also number five. Thus, differences in generation include Five Qi, Five Flavors, Five Colors, Five Categories, and Five Suitabilities.
Decline and prosperity of five categories lead to incomplete generation, hence infertility and incomplete treatment in years; this is the constant of Qi and Luck. Five Luck in the middle, generating all things, is the "central root." Six Qi outside, combining with Five Elements, are "roots outside," also numbering five. Thus, differences in generation include Five Qi, Five Flavors, Five Colors, Five Categories, and Five Suitabilities.
The Yellow Emperor asked: What does this mean?
What are the differences in generation?
Qibo replied: Rooted internally, it is called Shen Ji (Spirit Mechanism); if Spirit departs, mechanism stops. Rooted externally, it is called Qi Li (Qi Establishment); if Qi stops, transformation ceases. Thus, each has restriction, victory, generation, and completion. Therefore: Not knowing the added year and similarity/difference of Qi is insufficient to discuss generation/transformation. This is what is meant.
Five Luck in the middle, rooted internally, is Shen Ji; if Spirit departs, mechanism stops. Six Qi outside, rooted externally, is Qi Li; if Qi stops, transformation ceases. Internal and external roots mean Luck has restriction, victory, generation, and completion. One must know the added year and Qi similarity/difference to discuss generation. Without this, one cannot discuss generation. Quoting *Liu Jie Zang Xiang*, this refers to Shen Ji and Qi Li.
The Yellow Emperor asked: Qi begins generation; Qi disperses to form shape; Qi spreads to multiply; Qi ends to change image. Their essence is one. Yet, based on Five Flavors, generation varies in thickness/thinness, maturation in few/much, beginning/end differ. Why?
Continuing the theme of five categories' decline/prosperity, it states that in four seasons, all things receive Qi: begin generation, disperse to form, spread to multiply, end to change image. All things are thus, essence is one. Yet, why do Five Flavors result in varying generation thickness and maturation quantity? Beginning and end differ, hence the question.
Qibo replied: Earth Qi restricts it. It is not that Heaven does not generate, nor Earth does not grow.
Variations in generation thickness and maturation quantity are caused by Earth Qi restriction. This is not Heaven failing to generate, but Earth Qi restricting growth.
The Yellow Emperor asked: I wish to hear the method.
I wish to hear the method of restriction.
Qibo replied: Cold, Heat, Dryness, Dampness have different transformations.
The method of restriction: Cold is not Heat, Heat is not Cold, Dryness is not Dampness, Dampness is not Dryness. Cold, Heat, Dryness, Dampness transform differently, restricted as follows.
Thus, when Shaoyang governs Earth, Cold toxicity does not arise. Its flavor is Pungent. Treatment uses Bitter and Sour. Grains are Green and Red.
Earth Qi restricts, so only Earth-governing Qi is discussed. Shaoyang is Fire. Shaoyang governing Earth is Hot, not Cold, so Cold toxicity does not arise. "Toxicity" here means exclusivity/extremity; Yin-Yang disharmony and excess constitute toxicity. Fire restricts Metal, so Pungent flavor (Metal) does not arise. Bitter is Fire flavor, Sour is Wood flavor, Green is Wood color, Red is Fire color. Shaoyang Fire governing Earth receives support from Jueyin Wood, so treatment uses Bitter/Sour, grains Green/Red.
When Yangming governs Earth, Damp toxicity does not arise. Its flavor is Sour. Its Qi is Damp. Treatment uses Pungent, Bitter, Sweet. Grains are Red and White.
Yangming governing Earth is Dry, not Damp, so Damp toxicity does not arise. Metal restricts Wood, so Sour flavor (Wood) does not arise. "Its Qi is Damp" clarifies that Sour flavor is like Damp Qi, similar to Damp toxicity not arising. Pungent is Metal flavor, Bitter is Fire flavor, Sweet is Earth flavor. Yangming governing Earth holds Metal/Earth Qi, receiving support from Shaoyin Fire, so treatment uses Pungent/Bitter/Sweet. Red is Fire color, White is Metal color, so grains are Red/White.
When Taiyang governs Earth, Heat toxicity does not arise. Its flavor is Bitter. Treatment uses Bland and Salty. Grains are [Black/Dark].
Taiyang governing Earth is Cold, not Hot, so Heat toxicity does not arise. Water restricts Fire, so Bitter flavor (Fire) does not arise. Bland attaches to Sweet; Bland is Earth flavor, Salty is Water flavor. [Dark] is Earth color. [Black millet] is Water grain. Taiyang governing Earth receives support from Taiyin Earth, so treatment uses Bland/Salty, grains [Dark].
When Jueyin governs Earth, Clear toxicity does not arise. Its flavor is Sweet. Treatment uses Sour and Bitter. Grains are Green and Red. Its Qi is specialized; its flavor is correct.
Jueyin governing Earth, Wind belongs to Yang, so Clear toxicity does not arise. Wood restricts Earth, so Sweet flavor (Earth) does not arise. Jueyin governing Earth receives support from Shaoyang, so treatment uses Sour/Bitter, grains Green/Red. Receiving Shaoyang, the governing Qi is Jueyin, and its paired internal aspect is also Jueyin. No two Qi, so Qi is specialized. No two flavors, so flavor is correct. Specialized means undivided; Correct means unbiased.
When Shaoyin governs Earth, Cold toxicity does not arise. Its flavor is Pungent. Treatment uses Pungent, Bitter, Sweet. Grains are White and Red.
Shaoyin and Shaoyang both belong to Fire, so Cold toxicity does not arise. Flavor Pungent is same as Shaoyang, explanation same. Shaoyin governing Earth receives support from Yangming, which holds Metal/Earth Qi, so treatment uses Pungent/Bitter/Sweet, grains White/Red.
When Taiyin governs Earth, Dry toxicity does not arise. Its flavor is Salty. Its Qi is Hot. Treatment uses Sweet and Salty. Grains are [Dark]. If transformation is pure, Salty is preserved; if Qi is specialized, Pungent transforms and is treated together.
Taiyin governing Earth is Damp, not Dry, so Dry toxicity does not arise. Earth restricts Water, so Salty flavor (Water) does not arise. "Its Qi is Hot" implies Dry equals Heat; if Dry toxicity doesn't arise, Heat toxicity doesn't either. By analogy, Cold equals Damp, Wind equals Dry, Clear equals Cold, illustrating one to infer others. Sweet is Earth flavor, Salty is Water flavor. [Dark] is Earth color. [Black millet] is grain. Taiyin governing Earth receives support from Taiyang, so treatment uses Sweet/Salty, grains [Dark]. Pure means gentle. Pure transformation receives Taiyang's gentle Water transformation. If transformation is pure, Salty is preserved: Taiyin Earth restricts Water, Salty doesn't arise; receiving Taiyang's pure Water, Salty is preserved. If Qi is specialized, Pungent transforms and is treated together: Pungent belongs to Dry Metal. Taiyin governing Earth, Dry toxicity doesn't arise. If Taiyin Qi is specialized, Earth generates Metal, Pungent transforms, treating together with Taiyin. Taiyin thus, others inferred. This is the sage's method of speech.
Therefore: To tonify Upper/Lower, follow the Qi; to treat Upper/Lower, oppose the Qi. Adjust based on local Cold/Heat excess/deficiency. Thus: Treat Upper by taking from Lower, Lower by taking from Upper, Middle by taking from sides. Those who can tolerate poison use strong medicine; those who cannot use mild medicine. This is the meaning.
Upper/Lower refer to Governing Heaven/Earth. Deficient Qi is tonified, Excess Qi is treated. Tonifying Upper/Lower follows Qi (complies): e.g., Wood/Fire deficiency uses Sour/Bitter to tonify; Metal/Water deficiency uses Pungent/Salty to tonify. Tonify means assist. Treating Upper/Lower opposes Qi (reverses): e.g., Wind excess treated with Pungent/Cool; Heat excess with Salty/Cold; Cold excess with Sweet/Warm. Treat means balance. Following/Opposing adjusts based on local Cold/Heat excess/deficiency to harmonize. Governing Heaven/Earth has Upper/Lower; Five Luck in Middle has Inner/Outer. Take the excessive part to treat, hence Upper/Lower, Inner/Outer to find the fault. Excess Qi tolerates strong medicine; Deficient Qi tolerates mild medicine, i.e., finding the fault by inquiry.
Qi reversal: Disease in Upper, take from Lower; Disease in Lower, take from Upper; Disease in Middle, take from sides.
Clarifying Upper/Lower/Inner/Outer, if disease Qi reverses: Disease in Upper (Qi stagnates up), take from Lower (descend). Disease in Lower (Qi stagnates down), take from Upper (ascend). Disease in Middle (Qi rebels in middle), take from sides (open meridians, spread laterally).
Treat Heat with Cold, administer Warm; Treat Cold with Heat, administer Cool; Treat Warm with Clear, administer Cold; Treat Clear with Warm, administer Hot.
Clarifying Cold/Heat excess/deficiency, there is Concomitant Treatment and Counter Treatment. Treat Heat with Cold, administer Warm: Cold medicine taken warm allows cold nature to act in Heat division. Treat Cold with Heat, administer Cool: Heat medicine taken cool allows heat nature to act in Cold division. This is Concomitant Treatment (using opposite nature administration). Treat Warm with Clear, administer Cold: Clear medicine taken cold. Treat Clear with Warm, administer Hot: Warm medicine taken hot. This is Counter Treatment (using opposite temperature administration).
Thus, dissipate, reduce, vomit, purge, tonify, drain. Old and new diseases use same methods.
Clarifying Upper/Lower/Inner/Outer, if disease Qi reverses, there is Direct Treatment. Thus, internally dissipate...