邪气各有所属也，当穷其要于前；治法各有所归也，当防其差于后。盖治病之要，以穷
其所属为先，苟不知法之所归，未免于无差尔。是故疾病之生，不胜其众，要其所属，不出
乎五运六气而已。诚能于此审察而得其机要，然后为之治，又必使之各应于运气之宜，而不
至有一毫差误之失。若然，则治病求属之道，庶乎其无愧矣乎。《至真要大论》曰∶审察病
机，无失气宜。意蕴诸此。尝谓医道有一言而可以尽其要者，运气是也。天为阳，地为阴，
阴阳二气，各分三品，谓之三阴三阳。然天非纯阳，而亦有三阴；地非纯阴，而亦有三阳。
故天地上下，各有风热火湿燥寒之六气，其斡旋运动乎两间者，而又有木火土金水之五运
，人生其中，脏腑气穴，亦与天地相为流通，是知众疾之作，而所属之机无出乎是也。然
而医之为治，当如何哉？惟当察乎此，使无失其宜而后可。若夫诸风掉眩，皆属肝木；诸痛
痒疮，皆属心火；诸湿肿满，皆属脾土；诸气 郁，皆属肺金；诸寒收引，皆属肾水。此病
属于五运者也。诸暴强直，皆属于风；诸呕吐酸，皆属于热；诸躁扰狂越，皆属于火；诸
强直，皆属于湿；诸涩枯涸，皆属于燥；诸病水液，澄彻清冷，皆属于寒。此病机属于六气
者也。夫惟病机之察，虽曰既审，而治病之施，亦不可不详。故必别阴阳于疑似之间，辨标
本于隐微之际。有无之殊者，求其有无之所以殊，虚实之异者，责其虚实之所以异。为汗吐
下投其所当投，寒热温凉用其所当用，或逆之以制其微，或从之以导其甚，上焉以远司气之
犯，中焉以辨岁运之化，下焉以审南北之宜，使小大适中，先后合度，以是为治，又岂有差
殊乖乱之失耶？又考之《内经》曰∶治病必求其本。《本草》曰∶欲疗病者，先察病机，此
审病机之意也。《六元正纪大论》曰∶无失天信，无逆气宜。《五常大论》曰∶必先岁气，
无伐天和。此皆无失气宜之意也。故《素问》、《灵枢》之经，未尝不以气运为言，既曰先立
其年以明其气，复有以戒之曰∶治病者必明天道地理，阴阳更胜。既曰∶不知年之所加，气
之盛衰，虚实之所起，不可以为工矣。谆谆然若有不能自已者，是岂圣人私忧过计或！以医
道之要，悉在乎此也。观乎《原病式》一书，比类物象，深明乎气运造化之妙。其于病机气
宜之理，不可以有加矣。
邪气各有其所属的类别，应当在治疗前深入探究其关键所在；治法各有其适用的范围，应当在治疗后防止出现偏差。大抵治病的关键，以探求疾病所属的类别为优先，如果不知道治法的适用范围，难免会出现差错。因此疾病的产生，不胜枚举，但追究其所属范畴，不出于五运六气的规律之外。如果能在此仔细审察并掌握其要领，然后进行治疗，又必须使治疗方法各应合于运气变化的适宜性，而不致有一毫一厘的差错失误。像这样，那么治病求属的道理，大概就可以无愧于心了。《至真要大论》说：审察病机，不要违背气宜（气候与病机相适应的原则）。意思就在这里。我曾经认为医学之道有一句话可以概括其要点，那就是“运气”（五运六气）。天属于阳，地属于阴，阴阳二气各自分为三品，称为三阴三阳。然而天并非纯阳，也有三阴；地并非纯阴，也有三阳。所以天地上下，各有风、热、火、湿、燥、寒六种气，它们在中空之间旋转运动，而又有木、火、土、金、水五行的五运，人生活在其中，脏腑和气穴，也与天地相互流通，由此可知各种疾病的发生，其所属的机理没有超出这个范围的。然而医生进行治疗，应当怎么做呢？只应当考察这些情况，使其不违背适宜的原则才可以。至于那些风证引起的肢体震颤眩晕，都归属于肝木；各种疼痛瘙痒疮疡，都归属于心火；各种湿证引起的浮肿胀满，都归属于脾土；各种气机郁滞，都归属于肺金；各种寒证引起的收缩牵引，都归属于肾水。这是疾病归属于五运的情况。那些突然发生的强直拘急，都归属于风；各种呕吐酸水，都归属于热；各种烦躁扰乱狂乱越常，都归属于火；各种强直僵硬，都归属于湿；各种涩滞干枯涸竭，都归属于燥；各种水液病变，清澈寒冷，都归属于寒。这是病机归属于六气的情况。对于病机的审察，虽然说是已经详细了，但施治也不能不详尽。所以必须在疑似之间辨别阴阳，在隐微之际分辨标本。有无不同的，要探究其之所以不同的原因；虚实有异的，要责求其之所以各异的原因。该用汗法、吐法、下法的就投其所当投，该用寒、热、温、凉性质的药物就用其所当用，或者逆其病势以制约轻微的病情，或者顺其病势以引导严重的病情，在上层以远离司天之气的侵犯，在中层以辨别岁运的变化，在下层以审察南北地域的适宜性，使大小适中，先后合乎法度，以此作为治疗，又怎么会有差错混乱的失误呢？又考证《内经》说：治病必须探求根本。《本草》说：想要治疗疾病，先要审察病机，这就是审察病机的意思。《六元正纪大论》说：不要违背天时的信约，不要逆反气宜。《五常政大论》说：必须先了解岁气，不要损伤天和（人体的自然生机）。这些都是不违背气宜的意思。所以《素问》、《灵枢》的经典，未曾不以气运来谈论，既然说先确立年份以明了气运，又有告诫说：治病的人必须明白天道地理，阴阳的胜负更替。既然又说：不知道年份的加临，气的盛衰，虚实的起因，不可以成为医生。恳切诚恳的样子好像不能自已，这难道是圣人私下担忧过分计算吗！因为医学之道的要点，全在于此啊。观看《原病式》这本书，比类物象，深刻阐明气运造化的奥妙。它对于病机气宜的道理，可以说是无以复加了。
Pathogenic factors each have their specific affiliations; one must investigate their essentials beforehand. Therapeutic methods each have their proper domains; one must guard against errors afterwards. The crux of treating disease lies in prioritizing the investigation of its affiliation. If one does not know where the therapeutic method belongs, errors are inevitable. Therefore, although diseases are countless, their affiliations ultimately fall within the scope of the Five Movements and Six Qi (Wu Yun Liu Qi, the theory of cyclical climatic influences on health). By carefully examining this and grasping its key points, treatment can then be administered. Furthermore, treatments must correspond to the appropriateness of the Five Movements and Six Qi, avoiding even the slightest error. In this way, the principle of seeking the root affiliation in disease treatment would be fulfilled. *The Treatise on the Great Truth and Essential Principles* states: "Examine the pathogenesis, do not lose sight of the climate's suitability." This is the meaning intended. I have often said that there is one phrase that summarizes the essence of medicine: the Five Movements and Six Qi. Heaven is Yang, Earth is Yin. The Qi of Yin and Yang are each divided into three categories, known as the Three Yin and Three Yang. However, Heaven is not purely Yang, but also contains Three Yin; Earth is not purely Yin, but also contains Three Yang. Thus, above and below heaven and earth, there are the Six Qi of Wind, Heat, Fire, Dampness, Dryness, and Cold. These rotate and move in the space between, accompanied by the Five Movements of Wood, Fire, Earth, Metal, and Water. Humans live within this system; the Qi of the Zang-Fu organs and acupoints circulates and interacts with heaven and earth. Hence, it is known that the mechanism behind all diseases falls within these categories. So, how should a physician treat? One must observe these principles to ensure no deviation from what is appropriate. Regarding various wind syndromes causing tremors and dizziness, they all belong to Liver Wood; various pain, itching, and sores belong to Heart Fire; various dampness-induced edema and fullness belong to Spleen Earth; various Qi stagnation belongs to Lung Metal; various cold-induced contraction and pulling belong to Kidney Water. These are diseases belonging to the Five Movements. Sudden stiffness and rigidity all belong to Wind; various vomiting and acid regurgitation all belong to Heat; various restlessness, agitation, mania, and derangement all belong to Fire; various stiffness and rigidity all belong to Dampness; various obstruction, dryness, and depletion all belong to Dryness; various fluid excretions that are clear, pure, and cold all belong to Cold. These are pathogeneses belonging to the Six Qi. Although the examination of pathogenesis is deemed thorough, the application of treatment must also be detailed. Therefore, one must distinguish Yin and Yang amidst ambiguity, and differentiate Biao (Branch/Symptom) and Ben (Root/Etiology) in subtle matters. For differences in existence or non-existence, seek the reason for the difference; for variations in deficiency or excess, investigate the cause of the variation. Apply sweating, emetic, or purgative methods where appropriate; use Cold, Hot, Warm, or Cool properties where suitable. Sometimes counteract the pathogen to control mild symptoms, sometimes follow the pathogen to guide severe conditions. At the highest level, avoid the invasion of the ruling Qi of the year; at the middle level, discern the transformation of the annual movement; at the lowest level, examine the suitability of North and South regions. Ensure balance in magnitude and propriety in sequence. With such treatment, how could there be errors or chaos? Furthermore, the *Nei Jing* (Inner Canon) states: "In treating disease, one must seek the root." The *Ben Cao* (Materia Medica) states: "To cure disease, first examine the pathogenesis." This is the intent of examining pathogenesis. *The Great Treatise on the Six Primary Ordinances* states: "Do not lose faith in the heavens, do not go against the climate's suitability." *The Great Treatise on the Five Constants* states: "First understand the annual Qi, do not harm the Heavenly Harmony." All these emphasize not losing sight of the climate's suitability. Thus, the classics *Su Wen* (Basic Questions) and *Ling Shu* (Spiritual Pivot) always discuss Qi and movements. Having stated "first establish the year to clarify the Qi," they further warn: "Those who treat disease must understand the Way of Heaven and Geography, and the alternation of Yin and Yang dominance." They also state: "Not knowing the addition of the year, the prosperity and decline of Qi, and the origin of deficiency and excess, one cannot be a skilled practitioner." Their earnestness seems uncontrollable. Is this merely the private worry and over-caution of sages? No, because the essence of the medical Dao lies entirely here. Observing the book *Yuan Bing Shi* (Original Formulas for Disease Causes), which classifies phenomena and deeply elucidates the wonders of Qi and movement creation, its understanding of the principles of pathogenesis and climate suitability is unsurpassed.