味浓，则能下行也。制以缓，则气味宜薄，气味薄，则能上行也。上文云∶治有轻重，适其
病至之所，故曰适其至所，即此缓急浓薄之谓也。
病所远而中道气味之者，食而过之，无越其制度也。是故平气
之道，近而奇偶，制小其服也。远而奇偶，制大其服也。大则数少，
小则数多。多则九之，少则二之。奇之不去则偶之，是谓重方。偶
之不去，则反佐以取之，所谓寒热温凉，反从其病也。
重，平声。下同。药味入口，先归中道，然后行于上下，故服药先后，制方大小，皆以病之上下远近
为法也。病所远者，在上在下之病，而远于中道也。而中道气味之者，气味先归中道也。食而过之者，以食
之先后，使药之过于上下也。如病在上而远于中，则先食后药，使过于上；病在下而远于中，则先药后食，
使过于下，此服药先后之法，无越其制度可也。服药先后，以病之上下远近为法，则制方用药，正气自平。
是故平气之道，其病在上而近，而用奇偶之方，则制小其服也。其病在下而远，而用奇偶之方，则制大
其服也。大则分两多而品数少，气味专而能远也。小则分两少而品数多，气味薄而易散也。奇数终于九，故
数多则九之，无以加矣。偶数始于二，故数少则二之，无以减矣。奇偶虽殊，合而并用，故
奇之而病不去，则偶之，先奇后偶，是谓重方。若偶之而病仍不去，则反佐以取之。反佐以取者，以寒治
寒，以热治热，以温治
温，以凉治凉，所谓寒热温凉，反从其病而取治之也。此制方大小以病之上下远近为法者如此。
帝曰∶善。病生于本，余知之矣。生于标者，治之奈何？
风热湿火燥寒六气，所谓本也。上文详言之，故曰∶病生于
本，余知之矣。三阴三阳之气为标。故问生于标者，治之奈何？
岐伯曰∶病反其本，中标之病，治反其本，中标之方。
如太阳以寒为本，以热为标。病反其本寒，中标阳之热病，则不治其寒，而治其热。故治反其本，中标
之方。六气标本之治，仿此类推，然从本从标，复有不同，有如下文所云也。
帝曰∶善。六气之胜，何以候之？
六气者，五行也。五行者，五脏也。气胜则脏病，故问六气之胜，何以候之？
岐伯曰∶乘其至也，清气大来，燥之胜也，风木受邪，肝病生
焉。热气大来，火之胜也，金燥受邪，肺病生焉。寒气大来，水之
胜也，火热受邪，心病生焉。湿气大来，土之胜也，寒水受邪，肾
病生焉。风气大来，木之胜也，土湿受邪，脾病生焉。所谓感邪而
生病也。乘年之虚，则邪甚也。失时之和，亦邪甚也。遇月之空，
亦邪甚也。重感于邪，则病危矣。有胜之气，其必来复也。
候之之法，当乘其气至之时而候之也。如清气大来，燥金之胜也，金刑其木，风木受邪而肝病生焉
矣。热气大来，火刑其金，则肺病生焉矣。寒气大来，而心病生。湿气大来，而肾病生。风气大来，而脾
病生，皆受制生病，所谓感邪而生病也。邪之感也，如主岁之气不及，而乘年之虚，则邪甚也。主时之气不
及，而失时之和，亦邪甚也。主日之气不及，而遇月之空，亦邪甚也。年之虚，时之失，月之空，有一于
此，则病。若重感于邪，则病危矣，此皆有胜之气而为病，须知有胜之气，其必来复也。
帝曰∶其脉至何如？
六气之胜，必形于脉，故问其脉至何如？
岐伯曰∶厥阴之至，其脉弦，少阴之至，其脉钩；太阴之至，
其脉沉；少阳之至，大而浮；阳阴之至，短而涩；太阳之至，大而长。
厥阴属木，故其脉弦；少阴属火，故其脉钩；太阴属土，故其
脉沉；少阳属火，故大而浮；阳明属金，故短而涩，太阳属水，为诸阳主气，故大而长。
至而和则平，至而甚则病，至而反者病，至而不至者病，未至而至者病，阴阳易者危。
和，调和也。六脉之至，至而调和，则为平脉。甚，过盛也。六脉之至，至而过盛，则为病脉。春弦夏
钩秋浮冬沉，春得秋脉，夏得冬脉，秋得夏脉，冬得长夏脉。至而反时者病。时至而脉不至者病。时未至而
脉先至者病。春夏为阳，秋冬为阴，春夏见阴脉，秋冬见阳脉，是为阴阳易。阴阳易者危。
帝曰∶六气标本，所从不同奈何？
三阴三阳六气之标也，风火湿热燥寒，六气之本也。标本阴阳不同，则所从亦不同。帝故问之。
岐伯曰∶气有从本者，有从标本者，有不从标本者也。
从本者，从风热湿火燥寒之气也。从标本者，或从三阴三阳之
气，或从风热湿火燥寒之气也。不从标本者，从中见之气也。
帝曰∶愿卒闻之。
从本，从标本，不从标本，愿卒闻之。
岐伯曰∶少阳太阴从本，少阴太阳从本从标，阳明厥阴，不从标本从
乎中也。故从本者化生于本，从标本者有标本之化，从中者以中气为化也。
气有从本者，少阳太阴是也。少阳之气惟火热，太阴之气惟阴湿，皆从本气以为生化也。气有从标
本者，少阴太阳是也。少阴本热标阴，太阳本寒标热，有寒热阴阳之气，故从本从标，以为生化
也。气有不从标本者，阳明厥阴是也，两阳合明，阳之极矣。无取乎燥，从中见太阴之气，以为生化，两
阴交尽，阴之极矣。无取乎风，从中见少阳之气，以为生化也。
帝曰∶脉从而病反者，其诊何如？
承上文三阴三阳之脉而复问也。上文云∶厥阴之至其脉弦，少阴之至其脉钩，太阴之至其脉沉，少
阳之至大而浮，阳明之至短而涩，太阳之至大而长。脉从阴阳而病相反，则诊之不易，故举以问。
岐伯曰∶脉至而从，按之不鼓，诸阳皆然。
三阳之脉，脉至而从，脉虽见阳，必按之不鼓，按之不鼓，病必相反。诸阳脉而病反者皆然也。
帝曰∶诸阴之反，其脉何如？
阳脉按之不鼓，诸阴之反，其脉何如？
岐伯曰∶脉至而从，按之鼓甚而盛也。
脉至而从，三阴脉也。脉虽见阴，按之必鼓甚而盛，所以诸阴之脉，而病反也。
是故百病之起，有生于本者，有生于标者，有生于中气者，有取本而得者，有取标而得者，
有取中气而得者，有取标本而得者，有逆取而得者，有从取而得者。逆，正顺也。若顺，逆也。故曰∶
知标与本，用之不殆，明知逆顺，正行无间。此之谓也。不知是者，不足以言诊，足以乱经。
故《大要》曰∶粗工嘻嘻，以为可知，言热未已，寒病复始，同气异形，迷诊乱经。此之谓也。
承脉从病反之义，而推言百病之起，有生于本气者，有生于标气者，有生于中见之气者，因其所生，
取而治之，始得其真。然取治之法，又有逆取而得者，有从取而得者。逆取而得则逆取，正为
顺也，若不逆取而顺，反为逆也。故曰∶知标与本，用之不殆，明知逆顺，正行无间，即此脉从病反之谓
也。苟不知此以诊，是为迷诊乱经，《大要》云云，其粗工之龟鉴欤。
夫标本之道，要而博，小而大，可以言一而知百病之害，言标
与本，易而弗损，察本与标，气可令调，明知胜复，为万民式，天之道毕矣。
易，去声。承上文而言标本之道，至精至微，所该者广，故要
而能博，小而能大，可以言一而知百病之害也。故一言标与本，则施治平易而弗之损，察一本与标，
则六气虽病而可令调，知标本则知胜复，可为万民之式，而上天之道毕矣。
帝曰∶胜复之变，早晏何如？
承明知胜复之言，而探胜复早晏之变。
岐伯曰∶夫所胜者，胜至已病，病已愠愠，而复已萌也。夫所
复者，胜尽而起，得位而甚，胜有微甚，复有少多，胜和而和，胜虚而虚，天之常也。
胜者复之基，夫所胜者，胜气至，则已病。病方已，中犹愠愠之时，而复气已萌也。故夫所复者，必胜
气尽而复始起，得位而复方甚。然所胜之气有微甚，则所复之气有少多，故胜和而复亦和，
胜虚而复亦虚，此天之常数为然也。
帝曰∶胜复之作，动不当位，或后时而至，其故何也？
当，去声。帝必欲详明胜复早晏之变，故复问之。动不当位，气之早也。后时而至，气之晏也。
岐伯曰∶夫气之生，与其化衰盛异也。寒暑温凉盛衰之用，其在四维。故阳之动，始于温，
盛于暑；阴之动，始于清，盛于寒。春夏秋冬，各差其分。故《大要》曰∶彼春之暖，为夏之暑，
彼秋之忿，为冬之怒，谨按四维，斥候皆归，其终可见，其始可知。此之谓也。
差，音雌。下同。一岁四时，春温夏暑，秋凉冬寒，万物生化，有盛有衰。故夫气之生物，与其化物，
有衰盛之异也。气之寒暑温凉，为生化盛衰之用。生化盛衰，其在气交之四维。四维者，冬春之交，春冬之
交，夏秋之交，秋冬之交也。气交先期而甚，则胜复早而盛，气交后期而微，则胜复晏而衰。故阳之动始于
春气之温，盛于夏气之暑。阴之动始于秋气之清，盛于冬气之寒。春夏秋冬，四维之交，或先或后，各差
其分。分，犹度也。差其分，而胜复有早晏也。故举《脉要精微论》之言。《大要》曰∶彼春之暖，
而为夏之暑；彼秋之忿，而为冬之怒。由此言之，则当谨按气交之
四维。气交之候，犹斥候也。谨按四维，则斥候皆归，其终可见，其始可知，即此胜复早晏之谓也。
帝曰∶差有数乎？
春夏秋冬，各差其分，则差有数乎？
岐伯曰∶又凡三十度也。
三十度，一月也。十二月而得春气，三月而得夏气，六月而得秋气，九月而得冬气，其气至早，所差凡三
十度。正月未温，犹得冬气；四月未夏，犹得春气，七月未秋，犹得夏气；十月未秋，犹
得秋气。其气晏至，所差亦三十度，故曰∶又凡三十度也。
帝曰∶其脉应，皆何如？
春夏秋冬，有四时之气，则有四时之脉，今差其分，则其脉应皆何如？
岐伯曰∶差同正法，待时而去也。《脉要》曰∶春不沉，夏不弦，冬不涩，秋不数，是
谓四塞。沉甚曰病；弦甚曰病，涩甚曰病，数甚曰病，参见曰病，复见曰病，未去而去曰病，
去而不去曰病，反者死。故曰∶气之相守司也，如权衡之不得相失也。夫阴阳之气，清静
则生化治，动则苛疾起，此之谓也。
盖以四时正气之法揆之，则知其差，故曰差同正法也。待时而去者，四维之交，待主时之气至而后去
也。如春受冬气，夏受春气，秋受夏气，冬受秋气，气相通也。故脉之大要曰∶春不沉，夏不弦，冬不
涩，秋不数。前气不交于本位，是谓四塞。夫气不相通，四塞者病。若其气之交，交而太过者亦病。故春脉
沉甚曰病，夏脉弦甚曰病，冬脉涩甚曰病，秋脉数甚曰病。参见者，春初之脉，沉弦并见，夏初之脉，弦数
并见之类。复见者，主时之脉已去，非其王时而复见也。未去而去者，后气未交，未当去而先去
也。去而不去者，后气已交，应去而犹不去也。脉气如是，皆谓之病。反者，春得秋脉，夏得冬脉，长夏得
春脉，秋得夏脉，冬得长夏脉。脉非其时，反受克贼，已病而见此脉者死。故曰∶气之相守
而司于脉也，如权与衡之不得相失也。故夫阴阳之气，清静则生化
治，不清静而动乱，则苛疾起，即此相守司而不得相失谓也。
帝曰∶幽明何如？
一岁四时，有阴有阳，秋冬为阴，幽也。春夏为阳，明也。故问幽明何如？
岐伯曰∶两阴交尽，故曰幽。两阳合明，故曰明。幽明之配，寒暑之异也。
秋清冬寒，两阴交尽而始春，故曰幽。春温夏暑，两阳合明而
始秋，故曰明。日月营运，一寒一暑，故幽明之配，乃寒暑之异也。知寒暑之往来，则知一岁之幽明矣。
帝曰∶分至何如？
承寒暑之意，问一岁之中，二分二至何如？
岐伯曰∶气至之谓至，气分之谓分，至则气同，分则气异，所谓天地之正纪也。
夏至则夏气已至，冬至则冬气已至，故气至之谓至。春分则与冬气分，秋分则与夏气分，故气分之谓
分。夏至气同于夏，冬至气同于冬，故至则气同。春分与冬气分，秋分与夏气分，故分则气
异。二分在仲春仲秋，二至在仲夏仲冬，非若四维之季孟相交，此所谓天地之正纪也。
帝曰∶夫子言春秋气始于前，冬夏气始于后，余已知之矣。然
六气往复，主岁不常也，其补泻奈何？
上文岐伯云，阳之动始于温，阴之动始于清，是春秋之气始于前也。阳盛于暑，阴盛于寒，是冬夏之气
始于后也。然春夏秋冬六气往复以主岁，是主岁之气不常也。其补泻之味奈何？
岐伯曰∶上下所主，随其攸利，正其味，则其要也，左右同法。大要曰∶少阳之主，先甘
后咸；阳明之主，先辛后酸；太阳之主，先咸后苦；厥阴之主，先酸后辛，少阴之主，先甘
后咸；太阴之主，先苦后甘。佐以所利，资以所生，是谓得气。
一岁之中，司天在泉，上下所主，自有常气。当随其所利而正其味，则其补泻之火要也。上下止
二气，合上下之左右而六气周，
故曰左右同法。六气补泻正味，上文言之详矣。上文云，火位之主，其泻以甘，其补以咸，故少阳主治之
味道浓厚，药力就能下行。用缓和的方法炮制，药物的气味就会变薄；气味淡薄，药力就能上行。上文说：治疗有轻重之分，要适应病邪所在的部位，所以叫“适其至所”，指的就是这种缓急、浓薄的区别。
如果病位较远，药物在途中（中焦）的气味已经消耗，可以通过进食的先后顺序来引导药力，不要超越既定的法度。因此，平调气机的原则是：病位近而用奇数或偶数的方剂，就制成小剂量的服用；病位远而用奇数或偶数的方剂，就制成大剂量的服用。大剂量则药味少，小剂量则药味多。多的时候以九为极限，最少的时候以二为基数。如果用奇数方剂病不去，就用偶数方剂，这叫重方。如果用偶数方剂病仍不去，就用反佐法来取效，这就是所谓的寒热温凉，顺应病性而治。
重，读平声。以下相同。药物入口后，先归于中焦，然后运行于上下，所以服药的先后顺序、方剂的大小，都以病位的上下远近为准则。病位远的，是指在上或在下的病，远离中焦。所谓“中道气味之者”，是指药物气味先到达中焦。所谓“食而过之”，是通过进食的先后，使药力超过病位之上或之下。比如病在上且远离中焦，就先吃饭后吃药，使药力达于上；病在下且远离中焦，就先吃药后吃饭，使药力达于下。这是服药先后的方法，不超越法度即可。服药先后以病位上下远近为准则，那么制方用药，正气自然平和。
因此，平调气机的原则是：病在上且近，用奇数或偶数方剂，就制成小剂量服用。病在下且远，用奇数或偶数方剂，就制成大剂量服用。大剂量则分量多而药味种类少，气味专一而能达远处。小剂量则分量少而药味种类多，气味淡薄而易消散。奇数终于九，所以药味多则以九为限，无法再增加。偶数始于二，所以药味少则以二为基，无法再减少。奇数和偶数虽然不同，但合起来并用，所以用奇数方剂病不去，就用偶数方剂，先奇后偶，这叫重方。如果用偶数方剂病仍不去，就用反佐法来取效。反佐取效，就是以寒治寒，以热治热，以温治温，以凉治凉，所谓寒热温凉，顺应病性而取效治疗。这就是制方大小以病位上下远近为准则的道理。
黄帝说：好。病生于本气，我知道了。那病生于标气，该怎么治疗呢？
风、热、湿、火、燥、寒六气，就是所谓的“本”。上文已详细论述，所以说：病生于本，我知道了。三阴三阳之气就是“标”。所以问病生于标，该怎么治疗？
岐伯说：病反过来从本气发生，却表现为标气的病症，治疗就要反过来使用针对标气的方剂。
比如太阳经以寒为本，以热为标。如果病反过来从本气的寒邪发生，却表现为标气阳的热病，就不治其寒，而治其热。所以治疗要反过来使用针对标气的方剂。六气标本的治疗，仿照此类推演，然而从本还是从标，又有不同，如下文所说。
六气，对应五行。五行，对应五脏。气偏胜则导致脏腑生病，所以问六气偏胜，如何诊察？
岐伯说：要乘其气至之时进行诊察。清气大来，是燥气偏胜，风木受邪，肝病由此产生。热气大来，是火气偏胜，金燥受邪，肺病由此产生。寒气大来，是水气偏胜，火热受邪，心病由此产生。湿气大来，是土气偏胜，寒水受邪，肾病由此产生。风气大来，是木气偏胜，土湿受邪，脾病由此产生。这就是感受邪气而生病。如果遇到年运虚衰，邪气就更盛。如果违背时令的和气，邪气也更盛。如果遇到月廓空无（满月之后），邪气也更盛。如果再感邪气，病情就危险了。有偏胜之气，必然会有复气到来。
诊察的方法，应当乘其气至之时进行诊察。如清气大来，是燥金偏胜，金克木，风木受邪而肝病产生。热气大来，火克金，肺病产生。寒气大来，心病产生。湿气大来，肾病产生。风气大来，脾病产生，都是受制而生病，这就是感受邪气而生病。邪气的侵袭，如果主岁之气不及，遇到年运虚衰，邪气就甚盛。主时之气不及，违背时令和气，邪气也甚盛。主日之气不及，遇到月廓空无，邪气也甚盛。年运虚、时令失和、月廓空无，只要有一项存在，就会生病。如果再感邪气，病情就危险了。这些都有偏胜之气而为病，必须知道有偏胜之气，必然会有复气到来。
黄帝说：脉象到来是什么样的？
六气偏胜，必然表现在脉象上，所以问脉象到来是什么样的？
岐伯说：厥阴气至，脉象弦；少阴气至，脉象钩；太阴气至，脉象沉；少阳气至，脉象大而浮；阳明气至，脉象短而涩；太阳气至，脉象大而长。
厥阴属木，所以脉象弦；少阴属火，所以脉象钩；太阴属土，所以脉象沉；少阳属火，所以脉象大而浮；阳明属金，所以脉象短而涩；太阳属水，为诸阳主气，所以脉象大而长。
脉至而调和则为平脉，脉至而过盛则为病脉，脉至而与时令相反则为病，时令已到脉象未到则为病，时令未到脉象先到则为病，阴阳脉象错乱则危。
和，指调和。六脉到来，调和则为平脉。甚，指过盛。六脉到来，过盛则为病脉。春弦夏钩秋浮冬沉，春天出现秋天的脉，夏天出现冬天的脉，秋天出现夏天的脉，冬天出现长夏的脉。脉至而反时则为病。时令已到脉象未到则为病。时令未到脉象先到则为病。春夏为阳，秋冬为阴，春夏出现阴脉，秋冬出现阳脉，这叫阴阳易。阴阳易则危。
三阴三阳是六气的标，风火湿热燥寒是六气的本。标本阴阳不同，所从也就不同。黄帝因此发问。
从本，是从风热湿火燥寒的本气。从标本，或是从三阴三阳的标气，或是从风热湿火燥寒的本气。不从标本，是从中见之气。
黄帝说：愿听您说完。
岐伯说：少阳、太阴从本，少阴、太阳从本从标，阳明、厥阴，不从标本而从乎中气。所以从本的，化生源于本气；从标本的，有本气和标气的化生；从中见的，以中气为化生。
气有从本的，少阳、太阴就是。少阳之气只有火热，太阴之气只有阴湿，都从本气作为生化之源。气有从标本的，少阴、太阳就是。少阴本热标阴，太阳本寒标热，有寒热阴阳之气，所以从本从标，作为生化之源。气有不从标本的，阳明、厥阴就是。两阳合明，是阳的极点。不取燥气，从中见太阴之气，作为生化之源；两阴交尽，是阴的极点。不取风气，从中见少阳之气，作为生化之源。
黄帝说：脉象与病证相符但症状相反，诊察是怎样的？
承接上文三阴三阳的脉象再次发问。上文说：厥阴至脉弦，少阴至脉钩，太阴至脉沉，少阳至大而浮，阳明至短而涩，太阳至大而长。脉象符合阴阳属性但病证相反，则诊察不易，所以举出来询问。
岐伯说：脉象到来看似相符，但按之不鼓动，诸阳脉都是这样。
三阳脉，脉象到来看似相符，脉虽见阳象，但按之不鼓动，按之不鼓动，病证必然相反。诸阳脉而病证相反的皆如此。
黄帝说：诸阴脉相反，脉象是怎样的？
阳脉按之不鼓动，诸阴脉相反，脉象是怎样的？
岐伯说：脉象到来看似相符，按之鼓动明显且盛大。
脉象到来看似相符，是三阴脉。脉虽见阴象，按之必鼓动明显且盛大，所以诸阴脉而病证相反。
因此百病的发生，有生于本气的，有生于标气的，有生于中气的，有取本气而治愈的，有取标气而治愈的，有取中气而治愈的，有取标本而治愈的，有逆取而治愈的，有从取而治愈的。逆，就是正顺。如果顺，反而是逆。所以说：知标与本，运用而不殆，明知逆顺，正行无间断。说的就是这个道理。不知道这些，不足以言诊病，只会扰乱经络。
所以《大要》说：粗工嘻嘻，自以为可知，说热病未愈，寒病又起，同气异形，迷诊乱经。说的就是这个道理。
承接脉从病反之义，推论百病的发生，有生于本气的，有生于标气的，有生于中见之气的，因其所生，取而治之，始得其真。然而取治之法，又有逆取而得的，有从取而得的。逆取而得则逆取，正为顺也，若不逆取而顺，反为逆也。所以说：知标与本，运用而不殆，明知逆顺，正行无间断，即此脉从病反之谓也。苟不知此以诊，是为迷诊乱经，《大要》云云，其粗工之龟鉴欤。
夫标本之道，要而博，小而大，可以言一而知百病之害，言标与本，易而弗损，察本与标，气可令调，明知胜复，为万民式，天之道毕矣。
易，去声。承上文而言标本之道，至精至微，所该者广，故要而能博，小而能大，可以言一而知百病之害也。故一言标与本，则施治平易而弗之损，察一本与标，则六气虽病而可令调，知标本则知胜复，可为万民之式，而上天之道毕矣。
帝曰∶胜复之变，早晏何如？
岐伯曰∶夫所胜者，胜至已病，病已愠愠，而复已萌也。夫所复者，胜尽而起，得位而甚，胜有微甚，复有少多，胜和而和，胜虚而虚，天之常也。
胜者复之基，夫所胜者，胜气至，则已病。病方已，中犹愠愠之时，而复气已萌也。故夫所复者，必胜气尽而复始起，得位而复方甚。然所胜之气有微甚，则所复之气有少多，故胜和而复亦和，胜虚而复亦虚，此天之常数为然也。
帝曰∶胜复之作，动不当位，或后时而至，其故何也？
当，去声。帝必欲详明胜复早晏之变，故复问之。动不当位，气之早也。后时而至，气之晏也。
岐伯曰∶夫气之生，与其化衰盛异也。寒暑温凉盛衰之用，其在四维。故阳之动，始于温，盛于暑；阴之动，始于清，盛于寒。春夏秋冬，各差其分。故《大要》曰∶彼春之暖，为夏之暑，彼秋之忿，为冬之怒，谨按四维，斥候皆归，其终可见，其始可知。此之谓也。
差，音雌。下同。一岁四时，春温夏暑，秋凉冬寒，万物生化，有盛有衰。故夫气之生物，与其化物，有衰盛之异也。气之寒暑温凉，为生化盛衰之用。生化盛衰，其在气交之四维。四维者，冬春之交，春冬之交，夏秋之交，秋冬之交也。气交先期而甚，则胜复早而盛，气交后期而微，则胜复晏而衰。故阳之动始于春气之温，盛于夏气之暑。阴之动始于秋气之清，盛于冬气之寒。春夏秋冬，四维之交，或先或后，各差其分。分，犹度也。差其分，而胜复有早晏也。故举《脉要精微论》之言。《大要》曰∶彼春之暖，而为夏之暑；彼秋之忿，而为冬之怒。由此言之，则当谨按气交之四维。气交之候，犹斥候也。谨按四维，则斥候皆归，其终可见，其始可知，即此胜复早晏之谓也。
帝曰∶差有数乎？
春夏秋冬，各差其分，则差有数乎？
岐伯曰∶又凡三十度也。
三十度，一月也。十二月而得春气，三月而得夏气，六月而得秋气，九月而得冬气，其气至早，所差凡三十度。正月未温，犹得冬气；四月未夏，犹得春气，七月未秋，犹得夏气；十月未秋，犹得秋气。其气晏至，所差亦三十度，故曰∶又凡三十度也。
帝曰∶其脉应，皆何如？
春夏秋冬，有四时之气，则有四时之脉，今差其分，则其脉应皆何如？
岐伯曰∶差同正法，待时而去也。《脉要》曰∶春不沉，夏不弦，冬不涩，秋不数，是谓四塞。沉甚曰病；弦甚曰病，涩甚曰病，数甚曰病，参见曰病，复见曰病，未去而去曰病，去而不去曰病，反者死。故曰∶气之相守司也，如权衡之不得相失也。夫阴阳之气，清静则生化治，动则苛疾起，此之谓也。
盖以四时正气之法揆之，则知其差，故曰差同正法也。待时而去者，四维之交，待主时之气至而后去也。如春受冬气，夏受春气，秋受夏气，冬受秋气，气相通也。故脉之大要曰∶春不沉，夏不弦，冬不涩，秋不数。前气不交于本位，是谓四塞。夫气不相通，四塞者病。若其气之交，交而太过者亦病。故春脉沉甚曰病，夏脉弦甚曰病，冬脉涩甚曰病，秋脉数甚曰病。参见者，春初之脉，沉弦并见，夏初之脉，弦数并见之类。复见者，主时之脉已去，非其王时而复见也。未去而去者，后气未交，未当去而先去也。去而不去者，后气已交，应去而犹不去也。脉气如是，皆谓之病。反者，春得秋脉，夏得冬脉，长夏得春脉，秋得夏脉，冬得长夏脉。脉非其时，反受克贼，已病而见此脉者死。故曰∶气之相守而司于脉也，如权与衡之不得相失也。故夫阴阳之气，清静则生化治，不清静而动乱，则苛疾起，即此相守司而不得相失谓也。
帝曰∶幽明何如？
一岁四时，有阴有阳，秋冬为阴，幽也。春夏为阳，明也。故问幽明何如？
岐伯曰∶两阴交尽，故曰幽。两阳合明，故曰明。幽明之配，寒暑之异也。
秋清冬寒，两阴交尽而始春，故曰幽。春温夏暑，两阳合明而始秋，故曰明。日月营运，一寒一暑，故幽明之配，乃寒暑之异也。知寒暑之往来，则知一岁之幽明矣。
帝曰∶分至何如？
承寒暑之意，问一岁之中，二分二至何如？
岐伯曰∶气至之谓至，气分之谓分，至则气同，分则气异，所谓天地之正纪也。
夏至则夏气已至，冬至则冬气已至，故气至之谓至。春分则与冬气分，秋分则与夏气分，故气分之谓分。夏至气同于夏，冬至气同于冬，故至则气同。春分与冬气分，秋分与夏气分，故分则气异。二分在仲春仲秋，二至在仲夏仲冬，非若四维之季孟相交，此所谓天地之正纪也。
帝曰∶夫子言春秋气始于前，冬夏气始于后，余已知之矣。然六气往复，主岁不常也，其补泻奈何？
上文岐伯云，阳之动始于温，阴之动始于清，是春秋之气始于前也。阳盛于暑，阴盛于寒，是冬夏之气始于后也。然春夏秋冬六气往复以主岁，是主岁之气不常也。其补泻之味奈何？
岐伯曰∶上下所主，随其攸利，正其味，则其要也，左右同法。大要曰∶少阳之主，先甘后咸；阳明之主，先辛后酸；太阳之主，先咸后苦；厥阴之主，先酸后辛，少阴之主，先甘后咸；太阴之主，先苦后甘。佐以所利，资以所生，是谓得气。
一岁之中，司天在泉，上下所主，自有常气。当随其所利而正其味，则其补泻之火要也。上下止二气，合上下之左右而六气周，故曰左右同法。六气补泻正味，上文言之详矣。上文云，火位之主，其泻以甘，其补以咸，故少阳主治之
Thick flavors allow the medicinal force to descend. If processed to be mild, the flavor and qi become thin; thin flavors and qi allow the medicinal force to ascend. The preceding text states: Treatment has degrees of lightness and heaviness, adapting to the location where the pathogen arrives. Thus it is called "adapting to the arrival point," referring to this distinction between mildness and urgency, thickness and thinness.
If the disease site is distant, and the medicinal flavor and qi are consumed along the way (in the middle jiao), one can guide the medicinal power by adjusting the timing of food intake, without exceeding the established regulations. Therefore, the principle of balancing qi is: if the disease site is near and using formulas with an odd or even number of ingredients, prepare a small dosage. If the disease site is distant and using formulas with an odd or even number of ingredients, prepare a large dosage. Large dosages have fewer ingredients; small dosages have more ingredients. When numerous, the limit is nine; when few, the base is two. If an odd-numbered formula fails to cure, use an even-numbered formula; this is called a "double formula" (Chong Fang). If an even-numbered formula still fails to cure, use counter-assistance (Fan Zuo) to achieve the effect. This is what is meant by cold, heat, warmth, and coolness, treating in accordance with the nature of the disease.
*Zhong* is pronounced with the level tone. The same applies below. After entering the mouth, medicine first returns to the middle jiao, then circulates to the upper and lower parts. Therefore, the sequence of taking medicine and the size of the prescription are all based on the vertical distance and proximity of the disease site. A distant disease site refers to diseases located in the upper or lower parts, far from the middle jiao. "Consumed in the middle jiao" means the medicinal flavor and qi first arrive at the middle jiao. "Guided by food" means using the timing of meals to make the medicinal power exceed the target area above or below. For example, if the disease is in the upper part and far from the middle, eat first then take medicine, so the power reaches the upper part. If the disease is in the lower part and far from the middle, take medicine first then eat, so the power reaches the lower part. This is the method of sequential medication, adhering to regulations without deviation. By basing the sequence of medication on the vertical distance and proximity of the disease site, the righteous qi will naturally balance.
Therefore, the principle of balancing qi is: if the disease is in the upper part and near, and using odd or even formulas, prepare a small dosage. If the disease is in the lower part and distant, and using odd or even formulas, prepare a large dosage. A large dosage has heavier weight and fewer types of herbs, possessing a focused flavor that can reach distant areas. A small dosage has lighter weight and more types of herbs, possessing a thin flavor that disperses easily. Odd numbers end at nine, so if there are many ingredients, the limit is nine, unable to increase further. Even numbers begin at two, so if there are few ingredients, the base is two, unable to decrease further. Although odd and even numbers differ, they are used together. Thus, if an odd-numbered formula fails, use an even-numbered formula, odd first then even, called a double formula. If an even-numbered formula still fails, use counter-assistance. Counter-assistance involves treating cold with cold, heat with heat, warmth with warmth, and coolness with coolness—meaning cold, heat, warmth, and coolness are treated by following the nature of the disease. This illustrates how prescription sizes are determined by the vertical position and distance of the disease.
The Yellow Emperor said: Excellent. I know that diseases arise from the Root (Ben). How should diseases arising from the Mark (Biao) be treated?
Wind, heat, dampness, fire, dryness, and cold—the six Qi—are what is called the Root. The preceding text discussed this in detail, hence the statement: "Diseases arise from the Root, I know this." The Qi of the Three Yin and Three Yang are the Mark. Thus, the question arises: how to treat diseases arising from the Mark?
Qibo said: If a disease originates from the Root but manifests as a Mark symptom, treat it by using a formula targeting the Mark.
For instance, the Taiyang channel has Cold as its Root and Heat as its Mark. If the disease originates from the Root's Cold but manifests as the Mark's Yang Heat, do not treat the Cold, but treat the Heat. Thus, treatment reverses to use a formula for the Mark. The treatment of the Six Qi's Root and Mark follows this logic. However, whether to follow the Root or the Mark varies, as stated below.
The Yellow Emperor said: Excellent. How should we observe the excess of the Six Qi?
The Six Qi correspond to the Five Elements. The Five Elements correspond to the Five Zang organs. Excess Qi leads to organ disease. Thus, the question is: how to observe the excess of the Six Qi?
Qibo said: Observe when the Qi arrives. If Clear Qi arrives greatly, it indicates Dryness excess; Wind-Wood suffers evil, and Liver disease arises. If Hot Qi arrives greatly, it indicates Fire excess; Metal-Dryness suffers evil, and Lung disease arises. If Cold Qi arrives greatly, it indicates Water excess; Fire-Heat suffers evil, and Heart disease arises. If Damp Qi arrives greatly, it indicates Earth excess; Cold-Water suffers evil, and Kidney disease arises. If Wind Qi arrives greatly, it indicates Wood excess; Earth-Dampness suffers evil, and Spleen disease arises. This is getting sick due to pathogenic invasion. If encountering a year of deficiency, the evil becomes severe. If violating the harmony of the season, the evil also becomes severe. If encountering the emptiness of the moon (waning phase), the evil also becomes severe. If re-infected by pathogens, the condition becomes critical. Where there is excess Qi, there must be a retaliatory Qi (Fu Qi).
The method of observation is to observe when the Qi arrives. For example, if Clear Qi arrives greatly, it is Dryness-Metal excess; Metal overacts on Wood, Wind-Wood suffers evil, and Liver disease arises. If Hot Qi arrives greatly, Fire overacts on Metal, and Lung disease arises. If Cold Qi arrives greatly, Heart disease arises. If Damp Qi arrives greatly, Kidney disease arises. If Wind Qi arrives greatly, Spleen disease arises. All result from being controlled and becoming ill, which is getting sick due to pathogenic invasion. Regarding the invasion of evil: if the ruling Qi of the year is insufficient and encounters annual deficiency, the evil is severe. If the ruling Qi of the season is insufficient and violates seasonal harmony, the evil is severe. If the ruling Qi of the day is insufficient and encounters lunar emptiness, the evil is severe. If any of these conditions exist, illness occurs. If re-infected, the condition is critical. These involve excess Qi causing disease; one must know that where there is excess Qi, retaliatory Qi will inevitably follow.
The Yellow Emperor said: What is the pulse like when it arrives?
Excess of the Six Qi must manifest in the pulse, so the question is: what is the pulse like?
Qibo said: When Jueyin Qi arrives, the pulse is Wiry (Xian); when Shaoyin Qi arrives, the pulse is Hooked (Gou); when Taiyin Qi arrives, the pulse is Deep (Chen); when Shaoyang Qi arrives, the pulse is Large and Floating (Da Er Fu); when Yangming Qi arrives, the pulse is Short and Choppy (Duan Er Se); when Taiyang Qi arrives, the pulse is Large and Long (Da Er Chang).
Jueyin belongs to Wood, so the pulse is Wiry; Shaoyin belongs to Fire, so the pulse is Hooked; Taiyin belongs to Earth, so the pulse is Deep; Shaoyang belongs to Fire, so the pulse is Large and Floating; Yangming belongs to Metal, so the pulse is Short and Choppy; Taiyang belongs to Water and is the master of all Yang Qi, so the pulse is Large and Long.
If the pulse arrives harmoniously, it is a normal pulse. If it arrives excessively, it is a pathological pulse. If it arrives contrary to the season, it is pathological. If the season arrives but the pulse does not, it is pathological. If the pulse arrives before the season, it is pathological. If Yin and Yang pulses exchange places, the condition is critical.
*He* means harmonious. When the six pulses arrive harmoniously, it is a normal pulse. *Shen* means excessive. When the six pulses arrive excessively, it is a pathological pulse. Spring Wiry, Summer Hooked, Autumn Floating, Winter Deep. If Spring shows Autumn pulse, Summer shows Winter pulse, Autumn shows Summer pulse, Winter shows Late Summer pulse, it is pathological due to contrary timing. If the season arrives but the pulse does not, it is pathological. If the pulse arrives before the season, it is pathological. Spring and Summer are Yang, Autumn and Winter are Yin. If Yin pulses appear in Spring/Summer, or Yang pulses appear in Autumn/Winter, it is called Yin-Yang Exchange, which is critical.
The Yellow Emperor said: Why do the Six Qi's Root and Mark follow different paths?
The Three Yin and Three Yang are the Marks of the Six Qi; Wind, Fire, Dampness, Heat, Dryness, and Cold are their Roots. Since Root and Mark differ in Yin and Yang, the path followed also differs. Hence the question.
Qibo said: Some Qi follows the Root, some follows both Root and Mark, and some follows neither.
Following the Root means following the Qi of Wind, Heat, Dampness, Fire, Dryness, and Cold. Following Root and Mark means following either the Qi of the Three Yin and Three Yang or the Qi of Wind, Heat, Dampness, Fire, Dryness, and Cold. Not following Root or Mark means following the Intermediate Qi (Zhong Qi).
The Yellow Emperor said: I wish to hear the complete explanation.
I wish to hear about following the Root, following Root and Mark, and not following Root or Mark.
Qibo said: Shaoyang and Taiyin follow the Root; Shaoyin and Taiyang follow both Root and Mark; Yangming and Jueyin do not follow Root or Mark but follow the Intermediate Qi. Those following the Root derive transformation from the Root. Those following Root and Mark have transformations of both Root and Mark. Those following the Intermediate Qi derive transformation from the Intermediate Qi.
Qi follows the Root, such as Shaoyang and Taiyin. Shaoyang Qi is only Fire-Heat; Taiyin Qi is only Yin-Dampness. Both transform based on their Root Qi. Qi follows both Root and Mark, such as Shaoyin and Taiyang. Shaoyin has Root Heat and Mark Yin; Taiyang has Root Cold and Mark Heat. Having Cold/Heat and Yin/Yang Qi, they transform based on both Root and Mark. Qi does not follow Root or Mark, such as Yangming and Jueyin. Yangming is the convergence of two Yangs, the extreme of Yang. It does not rely on Dryness but takes the Intermediate Taiyin Qi for transformation. Jueyin is the exhaustion of two Yins, the extreme of Yin. It does not rely on Wind but takes the Intermediate Shaoyang Qi for transformation.
The Yellow Emperor said: What is the diagnosis when the pulse conforms but the disease contradicts?
This continues the discussion on the pulses of the Three Yin and Three Yang. Previously stated: Jueyin pulse is Wiry, Shaoyin is Hooked, Taiyin is Deep, Shaoyang is Large and Floating, Yangming is Short and Choppy, Taiyang is Large and Long. If the pulse conforms to Yin/Yang attributes but the disease contradicts, diagnosis is difficult, hence the inquiry.
Qibo said: The pulse arrives conforming, but upon pressing, it does not throb. This applies to all Yang pulses.
In San Yang pulses, although the pulse appears Yang-conforming, pressing reveals no throbbing. No throbbing upon pressing indicates the disease contradicts. This applies to all Yang pulses where the disease contradicts.
The Yellow Emperor said: What is the pulse like for contradictory Yin pulses?
Yang pulses do not throb upon pressing; what is the pulse for contradictory Yin pulses?
Qibo said: The pulse arrives conforming, but upon pressing, it throbs intensely and is vigorous.
Conforming pulse arrival refers to Yin pulses. Although the pulse appears Yin-conforming, pressing reveals intense throbbing and vigor. Thus, for Yin pulses, the disease may contradict.
Therefore, the onset of hundred diseases arises from the Root, from the Mark, or from the Intermediate Qi. Cures can be achieved by targeting the Root, the Mark, the Intermediate Qi, both Root and Mark, by Contrary treatment (Ni Qu), or by Conformable treatment (Cong Qu). Contrary treatment is actually correct conformity. If one treats conformably when one should treat contrarily, it becomes incorrect. Thus: Knowing Root and Mark, one uses them without danger; clearly knowing Contrary and Conformable methods, one acts correctly without error. This is what is meant. Not knowing this is insufficient for diagnosis and only disrupts the meridians.
Thus, the *Da Yao* says: Crude practitioners laughingly think they know everything. They speak of heat while cold diseases recur. Same Qi, different forms; confused diagnosis disrupts the classics. This is what is meant.
Continuing the meaning of pulse conformity vs. disease contradiction, we deduce the origin of hundred diseases: some from Root Qi, some from Mark Qi, some from Intermediate Qi. Treating according to their origin yields truth. However, treatment methods include Contrary acquisition and Conformable acquisition. Contrary acquisition achieves results through Contrary treatment, which is essentially Correct Conformity. If one does not use Contrary treatment but uses Conformable treatment instead, it becomes Incorrect. Thus: Knowing Root and Mark avoids danger; clearly knowing Contrary and Conformable methods ensures correct action. This refers to the phenomenon where the pulse conforms but the disease contradicts. Failing to diagnose based on this leads to confusion and disruption of the classics. The *Da Yao* serves as a mirror for crude practitioners.
The Way of Root and Mark is concise yet comprehensive, small yet great. One word can reveal the harm of a hundred diseases. Speaking of Root and Mark is easy and non-damaging. Observing Root and Mark allows Qi to be regulated. Clearly knowing Excess and Retaliation makes one a model for the people, completing the Way of Heaven.
*Yi* is pronounced with the departing tone. Continuing the previous text, the Way of Root and Mark is extremely precise and subtle, covering much ground. Thus, it is concise yet broad, small yet great, allowing one word to reveal the harm of a hundred diseases. Mentioning Root and Mark makes treatment easy and harmless. Observing Root and Mark allows regulation of Six Qi even when diseased. Knowing Root and Mark implies knowing Excess and Retaliation, serving as a model for the people, thereby completing the Way of Heaven.
The Yellow Emperor said: What are the variations in the timing (early or late) of Excess and Retaliation?
Continuing the knowledge of Excess and Retaliation, exploring their early and late variations.
Qibo said: For the Excess Qi, once it arrives, disease occurs. While the disease is just subsiding (still simmering), the Retaliatory Qi begins to sprout. The Retaliatory Qi rises after the Excess Qi ends, becoming severe when it reaches its proper position. The Excess has slight or severe degrees; the Retaliation has few or many degrees. If Excess is mild, Retaliation is mild; if Excess is deficient, Retaliation is deficient. This is the constant law of Heaven.
Excess is the basis for Retaliation. When Excess Qi arrives, disease occurs. As the disease subsides but remains simmering, Retaliatory Qi sprouts. Thus, Retaliatory Qi rises after Excess ends and becomes severe upon reaching its position. Since Excess has varying degrees, Retaliation has varying quantities. Mild Excess yields mild Retaliation; deficient Excess yields deficient Retaliation. This is the natural constant.
The Yellow Emperor said: Why do Excess and Retaliation sometimes act out of position or arrive late?
*Dang* is pronounced with the departing tone. The Emperor seeks detailed clarification on the early and late variations of Excess and Retaliation, hence the question. Acting out of position means the Qi arrives early. Arriving late means the Qi arrives late.
Qibo said: The generation of Qi and its transformation differ in decline and abundance. The usage of Cold, Heat, Warmth, and Coolness in their abundance lies in the Four Corners (Si Wei). Thus, Yang movement begins with Warmth and peaks with Heat; Yin movement begins with Clearness and peaks with Cold. Spring, Summer, Autumn, and Winter each have their specific differences (*Cha*). Thus, the *Da Yao* says: "That spring's warmth becomes summer's heat; that autumn's severity becomes winter's anger." Carefully observing the Four Corners, all reconnaissance returns; the end is visible, the beginning is known. This is what is meant.
*Cha* is pronounced *ci*, same below. In a year of four seasons—Spring Warm, Summer Hot, Autumn Cool, Winter Cold—the generation and transformation of all things have abundance and decline. Thus, the Qi generating things and transforming them differs in decline and abundance. The Cold, Heat, Warmth, and Coolness of Qi serve as the tools for the abundance and decline of generation and transformation. This lies in the Four Corners of Qi intersection. The Four Corners are the intersections of Winter/Spring, Spring/Winter, Summer/Autumn, and Autumn/Summer. If Qi intersection is early and severe, Excess and Retaliation are early and severe. If Qi intersection is late and mild, Excess and Retaliation are late and mild. Thus, Yang movement begins with Spring Warmth and peaks with Summer Heat. Yin movement begins with Autumn Clearness and peaks with Winter Cold. Spring, Summer, Autumn, Winter, at the intersections of the Four Corners, may be early or late, each having its specific difference. *Fen* means degree. Differing in degree causes early or late Excess and Retaliation. Hence, citing the *Mai Yao Jing Wei Lun*: "That spring's warmth becomes summer's heat; that autumn's severity becomes winter's anger." From this, one must carefully observe the Four Corners of Qi intersection. The signs of Qi intersection are like reconnaissance. Carefully observing the Four Corners ensures all reconnaissance returns; the end is visible, the beginning is known. This refers to the early and late variations of Excess and Retaliation.
The Yellow Emperor said: Is there a numerical measure for the difference?
Spring, Summer, Autumn, Winter each have differences in degree; is there a numerical measure?
Qibo said: Also generally thirty degrees.
Thirty degrees equal one month. In twelve months, one obtains Spring Qi in the third month, Summer Qi in the sixth, Autumn Qi in the ninth, and Winter Qi in the twelfth. If the Qi arrives early, the difference is generally thirty degrees. In the first month, it is not yet warm, retaining Winter Qi; in the fourth month, it is not yet Summer, retaining Spring Qi; in the seventh month, it is not yet Autumn, retaining Summer Qi; in the tenth month, it is not yet Autumn, retaining Autumn Qi. If the Qi arrives late, the difference is also thirty degrees. Thus: "Also generally thirty degrees."
The Yellow Emperor said: How should the pulses respond?
Spring, Summer, Autumn, Winter have Four Seasons Qi, thus Four Seasons Pulses. Now with differences in degree, how should the pulses respond?
Qibo said: The difference follows the standard method, waiting for the time to pass. The *Mai Yao* says: "Spring should not be Deep, Summer should not be Wiry, Winter should not be Choppy, Autumn should not be Rapid." This is called Four Blocks. Deep excessively is disease; Wiry excessively is disease; Choppy excessively is disease; Rapid excessively is disease. Appearing together is disease; appearing again is disease; not gone but gone is disease; gone but not gone is disease; contrary is death. Thus: "Qi guarding and monitoring each other is like the weights of a scale not losing balance." The Qi of Yin and Yang, if quiet and pure, generates and transforms orderly; if moved and chaotic, severe diseases arise. This is what is meant.
By measuring with the method of Four Seasons Righteous Qi, one knows the difference, hence "difference follows standard method." "Waiting for time to pass" means at the intersection of Four Corners, waiting for the ruling season's Qi to arrive before passing. For example, Spring receives Winter Qi, Summer receives Spring Qi, Autumn receives Summer Qi, Winter receives Autumn Qi; Qi communicates. Thus, the major principle of pulses says: "Spring should not be Deep, Summer should not be Wiry, Winter should not be Choppy, Autumn should not be Rapid." If prior Qi does not communicate at its original position, it is called Four Blocks. If Qi does not communicate, Four Blocks cause disease. If Qi communicates but exceeds, it also causes disease. Thus: Spring pulse Deep excessively is disease; Summer pulse Wiry excessively is disease; Winter pulse Choppy excessively is disease; Autumn pulse Rapid excessively is disease. "Appearing together" means Spring initial pulse showing Deep and Wiry simultaneously, Summer initial pulse showing Wiry and Rapid simultaneously, etc. "Appearing again" means the ruling season's pulse has passed but appears again during a non-ruling season. "Not gone but gone" means posterior Qi has not communicated, yet it leaves prematurely. "Gone but not gone" means posterior Qi has communicated, yet it remains. Such pulse Qi is all considered disease. "Contrary" means Spring shows Autumn pulse, Summer shows Winter pulse, Late Summer shows Spring pulse, Autumn shows Summer pulse, Winter shows Late Summer pulse. Pulse not corresponding to the season, subject to overcoming and attacking, if seen in already diseased patients, indicates death. Thus: "Qi guarding and monitoring the pulse is like the weight and beam of a scale not losing balance." Therefore, Yin and Yang Qi, if quiet and pure, generates and transforms orderly; if not quiet and moves chaotically, severe diseases arise. This refers to guarding and monitoring without losing balance.
The Yellow Emperor said: What is You and Ming?
A year of four seasons has Yin and Yang. Autumn and Winter are Yin, You (Dark). Spring and Summer are Yang, Ming (Bright). Hence the question: What is You and Ming?
Qibo said: Two Yins intersecting and exhausting is called You. Two Yangs combining and brightening is called Ming. The pairing of You and Ming corresponds to the difference between Cold and Heat.
Autumn Clear and Winter Cold, two Yins exhaust then Spring begins, hence You. Spring Warm and Summer Hot, two Yangs combine then Autumn begins, hence Ming. Sun and Moon operate, alternating Cold and Heat. Thus, the pairing of You and Ming is the difference between Cold and Heat. Knowing the coming and going of Cold and Heat is knowing the You and Ming of a year.
The Yellow Emperor said: What are Fen and Zhi?
Continuing the meaning of Cold and Heat, asking about the Two Equinoxes and Two Solstices in a year.
Qibo said: Qi arriving is called Zhi (Solstice); Qi dividing is called Fen (Equinox). At Zhi, Qi is same; at Fen, Qi is different. This is called the correct record of Heaven and Earth.
At Summer Solstice, Summer Qi has arrived; at Winter Solstice, Winter Qi has arrived. Thus, Qi arriving is called Zhi. At Spring Equinox, Qi divides from Winter; at Autumn Equinox, Qi divides from Summer. Thus, Qi dividing is called Fen. At Summer Solstice, Qi is same as Summer; at Winter Solstice, Qi is same as Winter. Thus, Zhi means Qi is same. At Spring Equinox, Qi divides from Winter; at Autumn Equinox, Qi divides from Summer. Thus, Fen means Qi is different. The two Equinoxes are in mid-Spring and mid-Autumn; the two Solstices are in mid-Summer and mid-Winter. Unlike the Four Corners' seasonal transitions, this is called the correct record of Heaven and Earth.
The Yellow Emperor said: Master said Spring and Autumn Qi start earlier, Winter and Summer Qi start later. I know this. However, the Six Qi cycle and rule the year irregularly. How should tonification and sedation be handled?
Previously, Qibo stated: Yang movement begins with Warmth, Yin movement begins with Clearness. Thus, Spring and Autumn Qi start earlier. Yang peaks with Heat, Yin peaks with Cold. Thus, Winter and Summer Qi start later. However, Spring, Summer, Autumn, Winter Six Qi cycle to rule the year, so the ruling Qi is not constant. How should the flavors of tonification and sedation be handled?
Qibo said: What is ruled by Upper and Lower follows their benefits. Correcting the flavor is the key. The Left and Right follow the same method. The *Da Yao* says: The master of Shaoyang: Sweet first, Salty second. The master of Yangming: Pungent first, Sour second. The master of Taiyang: Salty first, Bitter second. The master of Jueyin: Sour first, Pungent second. The master of Shaoyin: Sweet first, Salty second. The master of Taiyin: Bitter first, Sweet second. Assist with what is beneficial, nourish with what generates. This is obtaining Qi.
In a year, Si Tian and Zai Quan, what is ruled by Upper and Lower has constant Qi. One should follow their benefits to correct the flavor, which is the key to tonification and sedation. Upper and Lower have only two Qi. Combining Upper/Lower with Left/Right completes the Six Qi cycle. Thus, Left and Right follow the same method. The correction of flavors for Six Qi tonification and sedation was discussed in detail previously. Previously stated: For the Fire position master, sedate with Sweet, tonify with Salty. Thus, Shaoyang masters...