形不足者，温之以气，精不足者，补之以味。
不行刺法，但以气味之药治之，凡形体不足，而羸瘦者，当以阳分之气药温之，阳气为能外达也；阴
精不足而虚弱者，当以阴分之味药补之，阴味为能内滋也。
其高者，因而越之。
可吐而已。
其下者，引而竭之。
可下而已。
中满者，泻之于内。
可消而已。
其有邪者，渍形以为汗，其在皮者，汗而发之。
其有邪者，邪从汗解，故当渍形以为汗，申明渍形为汗，乃其邪病之在皮者，是可汗而发之也。
其 悍者，按而收之。
病气 悍，是当按收，恐正气之并脱也。
其实者，散而泻之。
病气内实，是宜散泻，恐邪气之过实也。
审其阴阳，以别柔刚，阳病治阴，阴病治阳，定其血气，各守其乡，血实，宜决之，气虚，宜掣引之。
掣作掣导也。凡此施治之法，当审其阴阳，以别柔刚，阴阳者，天地之道也，柔刚者，干刚坤柔，
亦天地之道也，阳盛则阴虚，故阳病当治其阴，阴盛则阳虚，故阴病当治其阳。定其血气，定其病之在
血在气也。各守其乡，血病勿使伤气，气病勿使伤血也。血实宜决之，勿使伤气矣，气虚宜掣引之，勿使伤
血矣。此一节，言人身之阴阳形体，而应象于天地，是当法天地之阴阳，以为延医之善也。
形体虚弱不足的，用具有温煦作用的药物来温补；精气亏虚不足的，用具有滋味的药物来填补。
如果不采用针刺疗法，仅使用药物的气味进行治疗，凡是形体虚弱且消瘦的，应当用属于阳分的益气药物来温养，因为阳气能够向外通达；阴精亏虚且虚弱的，应当用属于阴分的厚味药物来滋补，因为阴味能够向内滋养。
病位在上部的，顺势通过催吐的方法使其排出。
可以通过催吐来治疗。
病位在下部的，通过引导排泄的方法使其竭尽（清除）。
可以通过泻下的方法治疗。
胸中痞满胀实的，从内部进行消导泻实。
可以通过消导的方法治疗。
体内有邪气的，将身体浸泡在药液中以发汗，邪气在皮肤表层的，通过发汗来驱散它。
体内有邪气的，邪气随汗而解，所以应当浸泡身体以发汗，这里阐明浸泡身体发汗，是针对邪气在皮表的病症，可以通过发汗来驱散。
病势急猛悍烈的，通过按压收敛的方法来治疗。
病气悍烈，应当采取按压收敛的方法，以防正气随之脱失。
邪气壅实的，通过发散和泻下的方法来治疗。
病气内里壅实，适宜用发散和泻下的方法，以防邪气过于强盛。
审察疾病的阴阳属性，以此区分柔刚（虚实寒热），阳病治其阴，阴病治其阳，确定血气的状况，使它们各安其位。血分壅实的，宜用决泄的方法；气分虚弱的，宜用提引升举的方法。
“掣”意为提引、导引。凡此治疗方法，都应当审察阴阳，以辨别柔刚。阴阳是天地运行的规律，柔刚对应干健坤顺，也是天地的规律。阳盛则阴虚，所以阳病应当治阴；阴盛则阳虚，所以阴病应当治阳。确定血气，即确定病变是在血还是在气。各守其乡，指血病不要伤及气，气病不要伤及血。血实宜决泄，是为了不伤气；气虚宜提引，是为了不伤血。这一段论述人身之阴阳形体与天地象数相应，因此应当效法天地的阴阳规律，作为寻求良医施治的正确原则。
When the physical form is deficient, warm it with Qi-tonifying agents; when the essence (Jing) is deficient, nourish it with flavor-rich substances.
If acupuncture is not employed and treatment relies solely on the aroma and flavor of herbs: for those with deficient physical forms who are emaciated, one should use Qi-warming medicines belonging to the Yang aspect, as Yang Qi has the capacity to reach outward; for those with deficient Yin essence who are weak, one should use flavor-nourishing medicines belonging to the Yin aspect, as Yin flavors have the capacity to nourish inward.
For pathogens located in the upper region, induce vomiting to expel them.
This can be treated by inducing vomiting.
For pathogens located in the lower region, guide and drain them completely.
This can be treated by purgation.
For fullness and distension in the middle jiao, drain from within.
This can be treated by resolving stagnation.
For those with pathogenic factors, soak the body to induce sweating; for pathogens in the skin layer, release them through sweating.
For those with pathogenic factors, the pathogens resolve through sweat; therefore, one should soak the body to induce sweating. This clarifies that soaking the body to induce sweating applies to pathological conditions located in the skin, which can be released through diaphoresis.
For pathogenic qi that is fierce and violent, press and restrain it.
When pathogenic qi is fierce, pressing and restraining methods should be used to prevent the collapse of healthy Qi.
For excess conditions, disperse and drain them.
When internal pathogenic qi is excessive, dispersion and drainage are appropriate to prevent the pathogen from becoming overly strong.
Examine the Yin and Yang to distinguish between soft and hard (Yin and Yang aspects); treat Yin disorders by addressing Yang, and treat Yang disorders by addressing Yin. Stabilize the blood and Qi, ensuring each remains in its proper domain. For blood excess, employ draining methods; for Qi deficiency, employ lifting and guiding methods.
"Che" (掣) means to lift or guide. Regarding these therapeutic methods, one must examine Yin and Yang to distinguish between soft and hard. Yin and Yang are the principles of Heaven and Earth; soft and hard correspond to Kun (Earth/Receptive) and Qian (Heaven/Creative), also principles of Heaven and Earth. When Yang is excessive, Yin becomes deficient; thus, Yang disorders should be treated by addressing Yin. When Yin is excessive, Yang becomes deficient; thus, Yin disorders should be treated by addressing Yang. Determining blood and Qi involves identifying whether the pathology lies in blood or Qi. "Each remaining in its domain" means that blood disorders should not damage Qi, and Qi disorders should not damage blood. Draining blood excess prevents damage to Qi; lifting Qi deficiency prevents damage to blood. This section discusses how the Yin-Yang and physical forms of the human body correspond to the phenomena of Heaven and Earth; therefore, one should emulate the Yin-Yang of Heaven and Earth as the proper principle for seeking medical treatment.