《六元政纪大论》曰∶数之起，始于上而终于下，岁半之前，天气主之，岁半之后，地气
主之，（岁半，谓之立秋之日也。）上下交互，气交主之，岁纪毕矣。（上下交互，则三四气
之纪，即天地之气交主之，此则一岁之纪毕也。）春气西行，夏气北行，秋气冬行，冬气南行。（观
万物生长收藏如斯言。）故春气始于下，秋气始于上，夏气始于中，冬气始于标。春气始于
左，秋气始于右，冬气始于后，夏气始于前。此四时正化之常。（察物以明之，可知也。）故
至高之地，冬气常在，至下之地，春气常在，（高山之巅，盛夏冰雪，污下川泽，严冬草生，常在
之义足明矣。春夏之气，本主冬南，而其气则降于西北。冬秋之气，本主西北，而其气则生于东
南。故春气者，始于往年，在下之气所。秋气者，由于今年在上之气所降，夏气者，始于今年，中
气所升。）必谨察之。
厥阴所至为里急，（筋挛缩，故急。）少阴所至，为疡胗身热，（火气主也。）太阴所至，为积
饮痞膈，上气也。）少阳所至为嚏呕，为疮疡，火气主之。）阳明所至，为浮虚，（浮虚，薄肿按之浮
起也。）太阳所至为屈伸不利，病之常也。厥阴所至为支痛，（支，杜妨也。）少阴所至。为惊
惑恶寒，战栗、谵妄，（谵，乱言也。）太阴所至为搐满，少阳所至为惊躁、瞀昧、暴病，阳
明所至为鼽、反阴股膝髀 足病，太阳所
至为腰痛，病之常也。厥阴所至为软戾，少阴所至为悲妄、衄蔑，（蔑，污血也。）太阴所至
为中满霍乱吐下，少阳所至为喉痹，耳鸣、呕涌，（涌，谓溢食，食不下也。）阳明所至为胁痛、
皱揭，（身皮麸象。）太阳所至为寝汗痉，（寝汗，谓睡中汗发于胸嗌颈腑之间也，俗乎为盗汗。）
病之常也。厥阴所至，为胁痛、呕泄，（泄，谓利也。）少阴所至为语笑，太阴所至为重 肿，（ 肿，
谓肉泥按之不起也。）少阴所至为暴注、 螈、暴死，阳明所至为鼽嚏，太阳所至为流泄禁
止，病之常也。凡此十二变者，报德以德，报化以化，报政以政，报令以令，气高则
高，气下则下，气后则后，气前则前，气中则中，气外则外，位之常也。（气报德报化，谓天
地气也。高下前后中外，谓生病所也。手之阴阳其气高，足之阴阳其气下，足太阳气在身后，足阳
明气在身前，足少阳、太阴、厥阴气在身中，足少阳气在身侧，各随所在，言气变生病象也。凡正文
厥阴、少阴、太阴等语。俱主岁言，而人病则合于岁也。凡此十二变者，言前言德化、政令、病变、
十二节之候。若不当岁步，主客政位而至者，则属变气，而为用复也。凡胜复之候，至气胜气，
变德则报复以德，变化则报复以化，变政令则报复以政令，而其气之往复不能相移也。所变之气，居高
则报复亦高，居下则报复亦下，居后则报复亦后，居前则报复亦前，居中则报复亦中，居外则报复
亦外，而其位之高下，亦不能相移也。由是言之，则天下风寒暑湿燥火之变常，不能同也。）
故风胜则动，（不宁也。）热胜则肿，（热胜气则为丹 ，胜血则为痈肿，胜骨肉则为 肿，按之
不起。）燥盛则干，（干于外，则皮肤皱揭。干于内则精血枯涸，干于气及当液，则肉干而皮着于骨。）
寒胜则浮，（浮，谓起按之处见矣。）湿胜则濡泄，甚则水闭 肿，（濡泄，水利也。 肿，肉泥按之陷而不起也。
闭则逸于皮中也。）随气所在，亦言其变耳。
天气不足，地气从之，地气不足，天气从之，运居其中而常先也。（运，谓木火土金火，各主岁者也。
地气盛则岁运上升，天气盛则岁运下降，上升下降，运气常先迁降也。）恶所不胜，归所不同，随运归从，
而生其病也。（非其位则变生，变生则病作。）故上胜则天降而下，下胜则地气迁而上，（胜，谓
多也。上多则自降，下多则自迁，多少相移，气之常也。）胜多少而差其分，（多则迁降多，少则迁
降少，多少之应，有微有甚之异也。）微者小差，甚者大差，甚则位易气交易，则大变生而病作矣。
大要曰∶其纪五分，微纪七分，其差可见，此之谓也。（以其五分七分，之所以知天地阴阳过
差矣。热无犯寒，寒无犯寒，奈何？发表不远热，攻里不远寒。（汗泄故用热不远热，下利故用
寒不远寒，皆谓不获己而用之也。）
妇人重身，毒之何如？有故无损亦无殒出。（谓大坚 瘕，痛甚不堪，则治以破积愈痛之药，是
谓不救，必乃尽死救之，存其大也。上无殒者，言毋必全，子亦不死也。）大积大聚，其可犯
也。衰其大半而止，过者死。（衰其大半，不足以害生。故衰大半则止其药。若过禁待尽，毒瓦斯内余，无
病可攻，以当毒药，则败损中和，故过则死。）
木郁达之，火郁发之，土郁夺之，金郁泄之，水郁折之，然调其气，（达谓吐之令其条达
也。发，谓汗之令其疏散也。夺，谓下之令无壅碍也。泄，谓渗泄解表利小便也。折，谓抑之，制其冲逆
也。通是五法也，乃可以调气，后再观其虚盛而调理之。过者折之，以其畏也，所谓泻之。过，太过也。
太过者，以味泻之，咸泻肾，酸泻肝，辛泻肺，甘泻脾，苦泻心。过者畏泻，故谓泻为畏也。）
《六元政纪大论》说：数（指气候变化的节律）的起源，始于上方而终于下方。一年的一半之前，由天气主导；一年的一半之后，由地气主导。（所谓“岁半”，指的是立秋这一天。）天地之气上下交互，由气交主导，这样一年的气候周期就结束了。（天地之气上下交互，对应的是三之气和四之气的阶段，即由天地之气交来主导，这就标志着一年的气候周期完成。）春气向西运行，夏气向北运行，秋气向南运行，冬气向东运行。（观察万物的生长收藏规律，正如这番话所说。）所以春气始于下方，秋气始于上方，夏气始于中间，冬气始于标末。春气始于左侧，秋气始于右侧，冬气始于后方，夏气始于前方。这是四季正常化育的常规。（通过观察事物可以明白这一点。）因此，在极高的地方，冬气常存；在极低的地方，春气常存。（高山之巅，盛夏仍有冰雪；低洼污秽的川泽，严冬时草木依然生长，这足以说明“常在”的含义。春夏之气，原本主司冬季和南方，但其气则下降于西北方。秋冬之气，原本主司西北方，但其气则生于东南方。所以春气，源于往年在下方的气所；秋气，由于今年在上方的气所下降所致；夏气，源于今年中气所升发。）必须仔细考察这些规律。
厥阴风木之气到来时，表现为里急（筋脉拘挛收缩，所以感到紧急）。少阴君火之气到来时，表现为疮疡、斑疹和身体发热（因为火气主事）。太阴湿土之气到来时，表现为水饮停积、痞塞膈满以及气逆上冲。少阳相火之气到来时，表现为喷嚏、呕吐，以及疮疡（也是火气主事）。阳明燥金之气到来时，表现为浮肿虚软（浮虚，指轻微肿胀，按压后迅速回弹）。太阳寒水之气到来时，表现为关节屈伸不利，这是疾病的常态。
厥阴风木之气到来时，表现为胁肋部支撑性疼痛（支，意为阻塞妨碍）。少阴君火之气到来时，表现为惊恐、疑惑、恶寒、战栗、胡言乱语（谵，指神志不清时的乱语）。太阴湿土之气到来时，表现为抽搐、胀满。少阳相火之气到来时，表现为惊恐烦躁、视物模糊昏昧、突发疾病。阳明燥金之气到来时，表现为鼻塞流涕、大腿内侧、膝盖、大腿、小腿和足部的病变。太阳寒水之气到来时，表现为腰痛，这是疾病的常态。
厥阴风木之气到来时，表现为筋脉弛缓挛急。少阴君火之气到来时，表现为悲伤妄动、鼻出血或皮下瘀血（蔑，指污浊之血）。太阴湿土之气到来时，表现为腹部胀满、霍乱吐泻。少阳相火之气到来时，表现为咽喉痹阻、耳鸣、呕吐涌出（涌，指食物溢出，饮食难下）。阳明燥金之气到来时，表现为胁痛、皮肤皱裂（像麸皮一样）。太阳寒水之气到来时，表现为睡中出汗、痉挛（寝汗，指睡眠中胸部、咽喉、颈部、腋下之间出汗，俗称盗汗），这是疾病的常态。
厥阴风木之气到来时，表现为胁痛、呕吐泄泻（泄，指利下）。少阴君火之气到来时，表现为多言嬉笑。太阴湿土之气到来时，表现为重度水肿（肿，指肌肉松软，按压后凹陷不起）。少阴君火之气到来时，表现为急性腹泻、抽搐、猝死。阳明燥金之气到来时，表现为鼻塞喷嚏。太阳寒水之气到来时，表现为腹泻不禁或二便闭塞，这是疾病的常态。
以上这十二种变化，是德、化、政、令的相应回报。气位高则病位高，气位低则病位低，气在后则病在后，气在前则病在前，气在中则病在中，气在外则病在外，这是位置的正常规律。（所谓“报德报化”，指的是天地之气。高低前后中外，指的是生病的部位。手部的阴阳之气位置较高，足部的阴阳之气位置较低。足太阳经的气在身后，足阳明经的气在身前，足少阳、足太阴、足厥阴经的气在身中，足少阳经的气在身侧，各自随着所在部位，说明气变导致生病的现象。凡是正文中提到的厥阴、少阴、太阴等话语，主要论述岁运，而人的病症则与岁运相合。以上这十二种变化，是指前述的德、化、政、令、病变，以及十二个节气的气候特征。如果不是当岁的步位，而是主客之气交替到达的，则属于变气，表现为用复。凡是胜复的气候特征，当胜气到达时，若改变其德，则以德报复；若改变其化，则以化报复；若改变其政令，则以政令报复，而其气的往复不能相互移动。所变之气，居高位则报复也在高位，居低位则报复也在低位，居后则报复也在后，居前则报复也在前，居中则报复也在中，居外则报复也在外，而其位置的高低也不能相互移动。由此而言，天下风寒暑湿燥火的变化常规，是不能相同的。）
所以风气偏胜则引起动摇（不安宁），热气偏胜则引起肿胀（热胜气则为丹毒，胜血则为痈肿，胜骨肉则为浮肿，按压不起），燥气偏盛则引起干燥（燥于外，则皮肤皱裂；燥于内，则精血枯涸；燥于气及津液，则肌肉干枯而皮着于骨），寒气偏胜则引起浮肿（浮，指按压处出现凹陷），湿气偏胜则引起濡泄（濡泄，指大便稀溏如水），严重则导致小便闭塞和浮肿（肉泥按之陷而不起也，闭则逸于皮中也），随着气所在的部位不同，也会表现出相应的变化。
天气不足，地气会顺从它；地气不足，天气会顺从它；五运居于其中且常常先至。（运，指木、火、土、金、水，各自主管一年的气候。地气盛则岁运上升，天气盛则岁运下降，上升下降，运气常常先进行迁降。）厌恶其所不胜（克制自己的五行），归属于与其相同者，随着运气的归属顺从，从而产生疾病。（非其位则变生，变生则病作。）所以上方偏胜则天气下降，下方偏胜则地气迁升（胜，指过多。上方过多则自行下降，下方过多则自行迁升，多少相互转移，是气的常态。）根据胜气的多少来区分差异（多则迁降多，少则迁降少，多少的应对，有轻微和严重的区别），轻微的偏差小，严重的偏差大，严重时位置和气机发生交换，就会产生大的变化而引发疾病。
大要说：正常的纪数是五分，微小的纪数是七分，其偏差是可以看到的，说的就是这种情况。（通过五分和七分，可以知道天地阴阳的过度偏差。热证不要用寒药去触犯，寒证不要用热药去触犯，为什么？发表解表不远离热药，攻逐里实不远离寒药。（因为发汗需要热药所以不远离热，因为泻下需要寒药所以不远离寒，这都是指不得已而用的情况。）
孕妇身重，使用毒药治疗怎么样？如果有病邪存在，就不会损伤母体，也不会伤害胎儿。（指有大块坚硬的癥瘕，疼痛剧烈难以忍受，就用破积消癥的药物来治疗，即使疼痛加剧，这也是所谓的“不救必死，存其大者”。上面没有损伤，意思是不要担心一定全损，胎儿也能保住。）对于大的积聚，是可以攻伐的。但病势衰减到大部分消除时就应停止用药，如果过度攻伐会导致死亡。（衰减大半，不足以伤害生机。所以衰减到大半就停止用药。如果过度禁忌等待病尽，毒气残留体内，无病可攻却强行使用毒药，就会败坏损伤人体的中和之气，所以过度就会致死。）
木气郁结，用疏达的方法治疗；火气郁结，用发散的方法治疗；土气郁结，用夺下的方法治疗；金气郁结，用宣泄的方法治疗；水气郁结，用制约折抑的方法治疗，然而要调和其气。（达，指用吐法使其条达；发，指用汗法使其疏散；夺，指用下法使其无壅滞；泄，指用渗泄、解表、利小便的方法；折，指抑制它，制其冲逆。通晓这五种方法，就可以调气，之后再观察其虚实进行调理。过盛的用折法，因为其畏惧被泻，所以称为泻。过，指太过。太过者，用味来泻之，咸味泻肾，酸味泻肝，辛味泻肺，甘味泻脾，苦味泻心。过盛者畏惧泻法，所以称泻为畏。）
The *Liu Yuan Zheng Ji Da Lun* states: The rhythm (referring to the regularity of climatic changes) originates from above and concludes below. In the first half of the year, the Heavenly Qi (Tian Qi, 天气) dominates; in the second half of the year, the Earthly Qi (Di Qi, 地气) dominates. ("Half a year" refers to the day of Liqiu, Start of Autumn.) When Heaven and Earth interact, the Qi Intersection (Qi Jiao, 气交) dominates, thus completing the annual cycle. (The interaction of Heaven and Earth corresponds to the third and fourth Qi phases, dominated by the intersection of Heaven and Earth Qi, marking the completion of the annual cycle.) Spring Qi moves westward, Summer Qi moves northward, Autumn Qi moves southward, and Winter Qi moves eastward. (Observing the growth and storage of all things confirms this statement.) Therefore, Spring Qi begins below, Autumn Qi begins above, Summer Qi begins in the middle, and Winter Qi begins at the periphery. Spring Qi begins on the left, Autumn Qi begins on the right, Winter Qi begins at the back, and Summer Qi begins at the front. This is the normal pattern of seasonal transformation. (This can be understood by observing phenomena.) Thus, in extremely high places, Winter Qi always exists; in extremely low places, Spring Qi always exists. (On mountain peaks, ice and snow persist even in midsummer; in low, muddy marshes, grass grows even in severe winter, illustrating the meaning of "always existing." Spring and Summer Qi originally govern Winter and the South, but their energy descends to the Northwest. Autumn and Winter Qi originally govern the Northwest, but their energy arises from the Southeast. Therefore, Spring Qi originates from the Qi below in the previous year; Autumn Qi results from the descent of the Qi above in the current year; Summer Qi arises from the ascent of the Central Qi in the current year.) These patterns must be carefully observed.
When Jueyin (Liver/Gallbladder) Wind-Wood Qi arrives, it manifests as internal tension (tendon spasms and contraction, hence the urgency). When Shaoyin (Heart/Pericardium) Ministerial Fire Qi arrives, it manifests as sores, rashes, and fever (as Fire Qi governs). When Taiyin (Spleen/Stomach) Damp-Earth Qi arrives, it manifests as fluid retention, epigastric fullness, and rebellious Qi. When Shaoyang (Sanjiao/Gallbladder) Ministerial Fire Qi arrives, it manifests as sneezing, vomiting, and sores (also governed by Fire Qi). When Yangming (Large Intestine/Stomach) Dry-Metal Qi arrives, it manifests as flaccid edema (flaccid swelling that rebounds quickly upon pressure). When Taiyang (Bladder/Kidney) Cold-Water Qi arrives, it manifests as difficulty in flexion and extension of joints, which is the normal pattern of disease.
When Jueyin Wind-Wood Qi arrives, it manifests as distending pain in the hypochondrium (Zhi, meaning obstruction or interference). When Shaoyin Ministerial Fire Qi arrives, it manifests as fright, confusion, aversion to cold, tremors, and delirium (Zhan, referring to incoherent speech due to mental disorder). When Taiyin Damp-Earth Qi arrives, it manifests as convulsions and fullness. When Shaoyang Ministerial Fire Qi arrives, it manifests as fright, irritability, visual blurring, and sudden illness. When Yangming Dry-Metal Qi arrives, it manifests as nasal congestion, and diseases of the inner thigh, knee, thigh, calf, and foot. When Taiyang Cold-Water Qi arrives, it manifests as lower back pain, which is the normal pattern of disease.
When Jueyin Wind-Wood Qi arrives, it manifests as tendon laxity and cramping. When Shaoyin Ministerial Fire Qi arrives, it manifests as sorrowful delirium and epistaxis or subcutaneous bleeding (Mie, referring to turbid blood). When Taiyin Damp-Earth Qi arrives, it manifests as abdominal fullness, Huoluan (cholera-like syndrome with vomiting and diarrhea), and vomiting/diarrhea. When Shaoyang Ministerial Fire Qi arrives, it manifests as throat bi (obstruction), tinnitus, and gurgling vomiting (Yong, referring to food regurgitation where swallowing is difficult). When Yangming Dry-Metal Qi arrives, it manifests as hypochondriac pain and skin wrinkling/cracking (like bran). When Taiyang Cold-Water Qi arrives, it manifests in sleep sweating and spasms (Qin Han, referring to sweating in the chest, throat, neck, and axilla during sleep, commonly known as night sweats), which is the normal pattern of disease.
When Jueyin Wind-Wood Qi arrives, it manifests as hypochondriac pain, vomiting, and diarrhea (Xie, referring to purging). When Shaoyin Ministerial Fire Qi arrives, it manifests as excessive talking and laughing. When Taiyin Damp-Earth Qi arrives, it manifests as severe edema (Zhong, referring to soft muscle tissue that remains depressed after pressure). When Shaoyin Ministerial Fire Qi arrives, it manifests as acute diarrhea, convulsions, and sudden death. When Yangming Dry-Metal Qi arrives, it manifests as nasal congestion and sneezing. When Taiyang Cold-Water Qi arrives, it manifests as uncontrolled diarrhea or constipation/inability to urinate, which is the normal pattern of disease.
These twelve variations are reciprocal responses of Virtue (De, 德), Transformation (Hua, 化), Administration (Zheng, 政), and Decree (Ling, 令). If Qi is high, the disease is high; if Qi is low, the disease is low; if Qi is posterior, the disease is posterior; if Qi is anterior, the disease is anterior; if Qi is central, the disease is central; if Qi is external, the disease is external. This is the normal order of position. (The reciprocity of Virtue and Transformation refers to Heaven and Earth Qi. High, low, anterior, posterior, central, and external refer to the locations of disease. Hand Yin-Yang Qi is high, Foot Yin-Yang Qi is low. Foot Taiyang Qi is at the back, Foot Yangming Qi is at the front, Foot Shaoyang, Taiyin, and Jueyin Qi are in the center, and Foot Shaoyang Qi is on the side. Each follows its location, describing how Qi changes cause disease manifestations. The mentions of Jueyin, Shaoyin, Taiyin, etc., in the main text primarily discuss annual cycles, while human diseases align with these cycles. These twelve variations refer to the aforementioned Virtue, Transformation, Administration, Decree, disease changes, and the twelve solar terms' climatic features. If not arriving in the proper annual sequence, but through the interaction of Host and Guest Qi, they belong to variable Qi, manifesting as Yong Fu (using recurrence). In cases of Sheng Fu (victory and retaliation), when the Sheng Qi (excess Qi) arrives, if its De is altered, it is retaliated with De; if its Hua is altered, it is retaliated with Hua; if its Zheng/Ling is altered, it is retaliated with Zheng/Ling. The reciprocation of Qi cannot shift positions. Qi that is high is retaliated at a high level; Qi that is low is retaliated at a low level; Qi that is posterior is retaliated posteriorly; Qi that is anterior is retaliated anteriorly; Qi that is central is retaliated centrally; Qi that is external is retaliated externally. Their positional hierarchy also cannot shift. Thus, the normal variations of wind, cold, heat, dampness, dryness, and fire in the world cannot be identical.)
Therefore, if Wind prevails, there is movement (restlessness); if Heat prevails, there is swelling (Heat prevailing in Qi causes Dan poison [erysipelas], prevailing in Blood causes abscesses/swelling, prevailing in bone/flesh causes edema that does not rise upon pressure); if Dryness is abundant, there is dryness (Dryness on the exterior causes skin wrinkling; Dryness on the interior causes exhaustion of essence and blood; Dryness in Qi and fluids causes muscles to dry and skin adhere to bones); if Cold prevails, there is floating/edema (Fu, referring to depression upon pressure); if Dampness prevails, there is Ru Xie (damp diarrhea/watery stool), and severely, water closure and edema (muscle depression that does not rise, closure leads to fluid accumulation in the skin). Depending on the location of the Qi, corresponding variations occur.
If Heavenly Qi is insufficient, Earthly Qi follows it; if Earthly Qi is insufficient, Heavenly Qi follows it. The Five Movements (Wu Yun, 五运) reside in the middle and often arrive first. (Yun refers to Wood, Fire, Earth, Metal, Water, each governing the year's climate. When Earthly Qi is strong, the annual Yun rises; when Heavenly Qi is strong, the annual Yun descends. Rising and descending, the Yun often migrates first.) It dislikes what it cannot overcome (the element that controls it) and returns to what is similar. Following the Yun's return and submission, disease arises. (If the position is incorrect, changes arise; if changes arise, disease occurs.) Therefore, if the upper part prevails, Heavenly Qi descends; if the lower part prevails, Earthly Qi migrates upward. (Sheng means excess. Excess above leads to self-descent; excess below leads to self-migration. The shifting of more and less is the normal state of Qi.) The difference is determined by the degree of excess (More excess leads to greater migration/descent; less excess leads to lesser migration/descent. The response of more and less varies between mild and severe). Mild differences are small; severe differences are large. If severe, positions and Qi exchanges occur, leading to major changes and the onset of disease.
The general principle states: The standard cycle is five parts, the minor cycle is seven parts; the deviation is visible. This is what is meant. (Through five and seven parts, one can know the excessive deviation of Heaven and Earth Yin-Yang.) Why should one not use cold to attack heat, or heat to attack cold? (For releasing the exterior, do not avoid heat; for attacking the interior, do not avoid cold. (Since sweating requires heat, one does not avoid heat; since purging requires cold, one does not avoid cold. These refer to situations where one has no choice but to use them.))
For pregnant women, how should toxic drugs be used? If there is an underlying pathogen, there will be no damage to the mother, nor will the fetus perish. (Refers to large, hard masses like Zheng Jia [masses]. If pain is unbearable, treat with drugs that break accumulations and increase pain temporarily. This is called "saving the major aspect." There is no injury above, meaning one need not worry about total loss; the fetus will survive.) For large accumulations, attack is permissible. However, stop when the pathogen has diminished by more than half. Over-treatment leads to death. (Diminishing by half is not enough to harm life. Thus, stop medication when half is reduced. If one waits for complete elimination through over-restriction, residual toxins remain inside. Attacking without disease using toxic drugs damages the body's harmonious balance, so over-treatment leads to death.)
If Wood Qi is stagnant, resolve it with dispersing methods; if Fire Qi is stagnant, resolve it with venting methods; if Earth Qi is stagnant, resolve it with purging methods; if Metal Qi is stagnant, resolve it with draining methods; if Water Qi is stagnant, resolve it with restraining methods. However, regulate the Qi. (Da means using emesis to allow smooth flow; Fa means using diaphoresis to allow dispersion; Duo means using purgatives to remove obstruction; Xie means using渗泄 (percolation/drainage), releasing the exterior, and promoting urination; Zhe means suppressing it to control rebellious Qi. Understanding these five methods allows for regulating Qi, followed by observation of deficiency/excess for further regulation. Excess is treated with suppression because it fears being drained, hence called "draining." Guo means excess. For excess, use flavors to drain: Salty drains Kidney, Sour drains Liver, Pungent drains Lung, Sweet drains Spleen, Bitter drains Heart. Excess fears draining, hence draining is called "fear".)