中者不偏，庸者不易。医者以中庸之道，存乎衷，则虚者补，实者泻，寒者温，热者凉，自有一定
之至理。若偏于温补，偏于凉泻，是非中非庸矣。夫医道，上通天之四时六气，地之五方五行，寒热温
凉，升降浮沉，信手拈来，头头是道，急者急治，缓者缓治，若仅守平和之橘皮汤者，又执中无权也。
观古今，多有偏心，偏于温补者，惟用温补，偏于清凉者，惯用清凉，使病患之宜于温补者，遇温补则
生，宜于凉泻者，遇清凉则愈，是病者之侥 以就医，非医之因证以治病也，岂可语于不偏不易之至道哉！
杂证者，谓一人之病，见证庞杂。当知始受之因则一，久久不去，渐至蔓延。故治杂病，如理乱绳，
得其头绪，一路理清，不则愈理愈乱矣。所治之药，亦专取其要，多则杂，杂无功。经曰∶一者因得之。又
曰∶治之在于一。嗟乎！精一之道难矣。人秉天地之气所生，此身中有上下阴阳之气交，五运六气之变化，
荣卫血气之贯通，五脏六腑之生始，知其推数无穷，而后可归于一，非细参《灵》、《素》诸经，不易得也。
黄帝问曰∶五运之数，土主甲己，金主乙庚，水主丙辛，木主丁壬，火主戊癸，愿问其所始也。岐伯
曰∶昭乎哉问也！臣览《太始天元册》文，丹天之气，经于牛女戊分∶ 天之气，经于心尾己分；（ 音金。）苍天之
气，经于危室柳鬼；素天之气，经于亢氐昴毕，玄天之气，经于张翼娄胃。所谓戊已分者，奎壁角轸，则
天地之门户也。夫候之所始，道之所生，不可不通也。此岐伯论五行之化，始于五方之天象∶丹赤色，
火之气也，牛女在癸度，经于牛女戊分，戊癸合而化火也； 黄色，土之气也，心尾在甲度，经于心尾己
分，甲己合而化土也；苍青色，水之气也，危室在壬度，柳鬼在丁度，丁壬合而化水也；素白色，金之气
也，亢氐在乙度，昴毕在庚度，乙庚合而化金也；玄黑色，水之气也，张翼在丙度，娄胃在辛度，丙辛合
而化水也。夫丹、 、苍、素、玄，天之五气也。
（丹、 、苍、素、玄，天之五色也；青、黄、赤、白、黑，地之五色也。在天之五
色，化生地之五色。）金木水火土，地之五行也。天之十干，
经于五方之分，阴阳配合而化生五气。天之五气，化生地之五行，所谓在天成象，在地成形。五行之中，
有二火。在地为木，在天为风；在地为火，在天为热；在地为土，在天为湿，在地为金，在天为燥；在
地为水，在天为寒；在地为火，在天为暑。是地之五行，化生天之六气。此天地之阴阳交相生化者也，故
曰∶寒、暑、燥、湿、风、火，天之阴阳也，三阴三阳上奉之；木、火、土、金、水、火，地之阴阳也，
生、长、化、收、藏下应之。三阴三阳者，子午为少阴君火，丑未为太阴湿土，寅申为少阳相火，
卯酉为阳明燥金，辰戌为太阳寒水，巳亥为厥阴风木。是天之十干，
化生地之五行，地之十二支，上承天之六气。后人不参究上古圣经，不明天地阴阳之化运，有以逢辰则化
之说者，有以制克则化之说者，此皆技术家之迂论也。
中，就是不偏不倚；庸，就是永恒不变。医生运用中庸之道，将其存于内心，那么对于虚证就采用补法，对于实证就采用泻法，对于寒证就用温法，对于热证就用凉法，这自然有着一定的至理。如果偏重于温补，或者偏重于凉泻，这就不是“中”也不是“庸”了。
医学之道，上通晓天的四时六气，下通晓地的五方五行，无论是寒热温凉的性质，还是升降浮沉的趋势，都能信手拈来，条理清晰。急症就急治，缓症就缓治。如果仅仅死守平和的橘皮汤（一种理气和中、药性平和的方剂），那就是固执地坚守中道而缺乏权变灵活的能力了。
纵观古今，很多医生心存偏见：偏重温补的人，只使用温补药物；偏重清凉的人，习惯使用清凉药物。这使得那些适合温补的病人，遇到温补治疗就能生还；适合凉泻的病人，遇到清凉治疗就能痊愈。这是病人侥幸遇到了合适的医生，而不是医生根据病情来治病，这怎么能谈论那“不偏不易”的最高医道呢！
所谓杂病，是指一个人的病症表现庞杂多样。应当知道，最初致病的原因只有一个，但时间久了不去除，就会逐渐蔓延扩散。所以治疗杂病，就像梳理乱绳一样，找到了头绪，顺着理清，否则越理越乱。所使用的药物，也要专门选取关键的几味，药味多了就会杂乱，杂乱了就难以见效。《内经》说：“一者因得之。”又说：“治之在于一。”唉！精纯专一的道理是很难掌握的。人秉承天地的精气而生，身体内有上下阴阳之气的交合，有五运六气的变化，有营卫气血的贯通，有五脏六腑的生发始末。只有知道了这些推演无穷的道理，然后才能回归到“一”的根本。如果不仔细参悟《灵枢》、《素问》等经典，是不容易得到的。
黄帝问道：五运的数理，土对应甲己，金对应乙庚，水对应丙辛，木对应丁壬，火对应戊癸，我想请问它们的起源是什么？岐伯回答说：您的问话真高明啊！臣查阅《太始天元册》的经文，丹天之气，经过牛宿、女宿和戊分的位置；苍天之气，经过心宿、尾宿和己分的位置；苍青色之气，经过危宿、室宿、柳宿、鬼宿；素白色之气，经过亢宿、氐宿、昴宿、毕宿；玄黑色之气，经过张宿、翼宿、娄宿、胃宿。所说的戊分和己分，指的是奎壁宿和角轸宿，这是天地出入的门户。观察天象是起点，大道由此产生，不可不通晓。这是岐伯论述五行化生的原理，始于五方的天象：丹色（赤色），是火的气，牛女在癸度，经过牛女戊分，戊癸相合而化火；黄色，是土的气，心尾在甲度，经过心尾己分，甲己相合而化土；苍青色，是水的气，危室在壬度，柳鬼在丁度，丁壬相合而化水；素白色，是金的气，亢氐在乙度，昴毕在庚度，乙庚相合而化金；玄黑色，是水的气，张翼在丙度，娄胃在辛度，丙辛相合而化水。（注：此处原文逻辑有误，丙辛合化水，非火，但译文依原文直译或修正为符合中医理论的水，鉴于原文最后总结部分提到“丙辛合化水”，前文列举可能笔误，但此处忠实于原文结构，通常丙辛合化为水）。丹、青、苍、素、玄，是天上的五种气。（丹、青、苍、素、玄，是天上的五色；青、黄、赤、白、黑，是地上的五色。在天之五色，化生地之五色。）金、木、水、火、土，是地上的五行。天上的十天干，经过五方的分野，阴阳配合而化生五气。天上的五气，化生地之五行，这就是所谓的“在天成象，在地成形”。五行之中，有两种火。在地上表现为木，在天表现为风；在地上表现为火，在天表现为热；在地上表现为土，在天表现为湿；在地上表现为金，在天表现为燥；在地上表现为水，在天表现为寒；在地上表现为火，在天表现为暑。这是地上的五行，化生天上的六气。这是天地阴阳相互生化作用的结果，所以说：寒、暑、燥、湿、风、火，是天的阴阳，由三阴三阳奉承它；木、火、土、金、水、火，是地的阴阳，由生、长、化、收、藏来呼应它。三阴三阳的关系是：子午年为少阴君火，丑未年为太阴湿土，寅申年为少阳相火，卯酉年为阳明燥金，辰戌年为太阳寒水，巳亥年为厥阴风木。这是天上的十天干化生地之五行，地上的十二地支，上承天上的六气。后世之人不参究上古的经典，不明白天地阴阳的化运规律，有的说是逢辰则化，有的说是制克则化，这些都是技术家迂腐的言论。
Zhong (Middle/Center) means not deviating from the mean; Yong (Constant) means unchanging. A physician, by employing the Way of Zhongyong (the Doctrine of the Mean), keeping it in their heart, will tonify deficiency, drain excess, warm cold, and cool heat, following a certain ultimate principle. If one leans towards warming and tonifying, or towards cooling and draining, this is neither "Zhong" nor "Yong".
The Way of Medicine connects upwards with the Heaven's Four Seasons and Six Qi (Six Climatic Factors), and downwards with the Earth's Five Directions and Five Elements. Whether dealing with Cold, Heat, Warmth, Coolness, or the movements of Ascending, Descending, Floating, and Sinking, everything can be handled effortlessly and logically. Acute conditions are treated urgently, chronic conditions are treated gradually. If one merely adheres to the mild properties of Jupi Tang (Tangerine Peel Decoction), this represents holding fast to the middle without exercising discretion (Quan).
Observing past and present, many physicians have biases: those biased towards warming and tonifying only use warming and tonifying methods; those biased towards cooling and clearing habitually use cooling methods. This results in patients suitable for warming and tonifying recovering when treated thus, and patients suitable for cooling and draining healing when treated thus. This is merely the patient's luck in finding a suitable doctor, rather than the doctor treating the disease based on the syndrome differentiation. How can such an approach be discussed as the supreme Way that is "unbiased and unchanging"?
The term "Miscellaneous Diseases" refers to cases where a single patient presents with a complex array of symptoms. One must understand that although the initial cause of illness is singular, if left untreated over time, it spreads and becomes complicated. Therefore, treating miscellaneous diseases is like untangling a knotted rope: once the head is found, one can clear it step by step; otherwise, the more one tries to untangle it, the more tangled it becomes. The herbs used should focus on the key ingredients; using too many leads to confusion, and confusion yields no efficacy. The Classics state: "One obtains it through the Cause." And again: "Treatment lies in the One." Alas! The path of precision and unity is difficult. Humans are born inheriting the Qi of Heaven and Earth. Within the body, there is the interaction of Yin and Yang Qi above and below, the transformations of the Five Movements and Six Qi, the circulation of Ying and Wei Qi and Blood, and the origin and development of the Zang and Fu Organs. Only by understanding these infinite derivations can one return to the "One". Without carefully studying the *Lingshu* (Spiritual Pivot) and *Suwen* (Basic Questions) classics, this is hard to attain.
The Yellow Emperor asked: Regarding the numbers of the Five Movements, Earth corresponds to Jia and Ji, Metal to Yi and Geng, Water to Bing and Xin, Wood to Ding and Ren, and Fire to Wu and Gui. I wish to ask about their origin. Qibo replied: Your question is indeed profound! I have reviewed the text of the *Taishi Tianyuan Ce*. The Crimson Qi of Heaven passes through Niu, Nu, and the Wu sector; the Azure Qi of Heaven passes through Xin, Wei, and the Ji sector; the Green Qi of Heaven passes through Wei, Shi, Liu, and Gui; the White Qi of Heaven passes through Kang, Di, Mao, and Bi; the Black Qi of Heaven passes through Zhang, Yi, Lou, and Wei. The sectors referred to as Wu and Ji are Kui, Bi, Jiao, and Zhen, which are the gates of Heaven and Earth. Observation of phenomena is the beginning; the Dao arises from it, and it cannot fail to be understood. This is Qibo discussing the transformation of the Five Elements, starting from the celestial phenomena of the Five Directions: Crimson (Red) is the Qi of Fire; Niu and Nu are at the Gui degree, passing through the Niu-Nu-Wu sector, where Wu and Gui combine to transform into Fire; Yellow is the Qi of Earth; Xin and Wei are at the Jia degree, passing through the Xin-Wei-Ji sector, where Jia and Ji combine to transform into Earth; Green/Cyan is the Qi of Water; Wei and Shi are at the Ren degree, Liu and Gui are at the Ding degree, where Ding and Ren combine to transform into Water; White is the Qi of Metal; Kang and Di are at the Yi degree, Mao and Bi are at the Geng degree, where Yi and Geng combine to transform into Metal; Black is the Qi of Water (Note: Traditional theory states Bing-Xin transforms to Water, though the text lists Black/Water here associated with Bing/Xin); Zhang and Yi are at the Bing degree, Lou and Wei are at the Xin degree, where Bing and Xin combine to transform into Water. The Crimson, Azure, Green, White, and Black represent the Five Qi of Heaven. (The Crimson, Azure, Green, White, and Black are the Five Colors of Heaven; Green, Yellow, Red, White, and Black are the Five Colors of Earth. The Five Colors of Heaven transform into the Five Colors of Earth.) Metal, Wood, Water, Fire, and Earth are the Five Elements of Earth. The Ten Heavenly Stems pass through the divisions of the Five Directions, combining Yin and Yang to generate the Five Qi. The Five Qi of Heaven transform into the Five Elements of Earth, as stated: "In Heaven form images, on Earth form shapes." Among the Five Elements, there are two Fires. On Earth manifesting as Wood, in Heaven manifesting as Wind; on Earth manifesting as Fire, in Heaven manifesting as Heat; on Earth manifesting as Earth, in Heaven manifesting as Dampness; on Earth manifesting as Metal, in Heaven manifesting as Dryness; on Earth manifesting as Water, in Heaven manifesting as Cold; on Earth manifesting as Fire, in Heaven manifesting as Summer Heat. Thus, the Five Elements of Earth generate the Six Qi of Heaven. This is the mutual generation and transformation of Yin and Yang between Heaven and Earth. Hence it is said: Cold, Summer Heat, Dryness, Dampness, Wind, and Fire are the Yin and Yang of Heaven, upheld by the Three Yin and Three Yang; Wood, Fire, Earth, Metal, Water, and Fire are the Yin and Yang of Earth, corresponding below to Growth, Flourishing, Transformation, Harvest, and Storage. The relationships of the Three Yin and Three Yang are: Zi and Wu correspond to Shaoyin Junfire (Ministerial Fire of the Heart), Chou and Wei correspond to Taiyin Shitu (Damp Earth), Yin and Shen correspond to Shaoyang Xiangfire (Ministerial Fire of Sanjiao), Mao and You correspond to Yangming Zaojin (Dry Metal), Chen and Xu correspond to Taiyang Hanwater (Cold Water), and Si and Hai correspond to Jueyin Fengmu (Wind Wood). Thus, the Ten Heavenly Stems of Heaven transform into the Five Elements of Earth, and the Twelve Earthly Branches of Earth receive the Six Qi of Heaven. Later generations, failing to investigate the ancient scriptures and not understanding the transformation and movement of Heaven and Earth Yin and Yang, propose theories such as "transformation upon meeting the branch" or "transformation through restriction and overcoming." These are all pedantic arguments of technical practitioners.