古人用药立方，先陈列病症，然后云某方主之。若其症少用出入，则有加减之法，附于
后方
。可知方中之药，必与所现之症纤悉皆合，无一味虚设，乃用此方毫无通融也。又有一病而
云某方亦主之者，其方或稍有异同，或竟不同，可知一病并不止一方所能治。今乃病名稍似
，而其中之现症全然不同，乃立以此方施治，则其药皆不对症矣。并有病名虽一，病形相反
，亦用此方，则其中尽属相反之药矣。总之，欲用古方，必先审病者所患之症，悉与古方前
所陈列之症皆合。更检方中所用之药，无一不与所现之症相合，然后施用，否则必须加减。
无可加减，则另择一方，断不可道听途说，闻某方可以治某病，不论其因之异同，症之出入
，而冒昧施治。虽所用悉本于古方，而害益大矣。
《内经》治病之法，针灸为本，而佐之以砭石、熨浴、导引、按摩、酒醴等法。病各有
宜，
缺一不可。盖服药之功，入肠胃而气四达，未尝不能行于脏腑经络。若邪在筋骨肌肉之中，
则病属有形，药之气味，不能奏功也。故必用针灸等法，即从病之所在，调其血气，逐其风
寒，为实而可据也。况即以服药论，止用汤剂，亦不能尽病。盖汤者，荡也，其行速，其质
轻，其力易过而不留，惟病在荣卫肠胃者，其效更速。其余诸病，有宜丸、宜散、宜膏者，
必医者预备，以待一时急用，视其病之所在，而委曲施治，则病无遁形。故天下无难治之症
，而所投辄有神效。扁鹊、仓公所谓禁方者是也。若今之医者，只以一煎方为治，惟病后调
理则用滋补丸散，尽废圣人之良法。即使用药不误，而与病不相入，则终难取效。故扁鹊云
∶人之所患，患病多；医之所患，患道少。近日病变愈多，而医家之道愈少，此痼疾之所以
日多也。
古人制定方剂时，首先详细列出病症，然后说“某方主治”。如果病情较轻或需要微调，就有加减法，附在后面的方剂中。由此可见，方中的药物，必须与所呈现的症状完全吻合，没有一味药是虚设的，使用此方时没有任何通融余地。又有一种情况，一种病却说“某方也主治”，这些方子或许稍有异同，或者完全不同，可知一种病并不止一方所能治疗。如今有人看到病名稍微相似，而其中呈现的症状全然不同，却设立以此方进行治疗，那么其中的药物就都不对症了。更有甚者，病名虽然相同，但病形相反，也使用此方，那么方中的药物就全是性质相反的了。总之，想要使用古方，必须先审查患者所患的症状，是否全部与古方前所列出的症状相符合。再检查方中所用的药物，是否无一不与所呈现的症状相合，然后才能施用，否则必须进行加减。如果没有办法加减，就另外选择一方，绝对不可以道听途说，听说某方可以治某病，就不管病因的异同、症状的差异，而冒昧地施治。即使所用的药都源自古方，但造成的危害反而更大。
《黄帝内经》中治疗疾病的方法，以针灸为本，并辅以砭石、熨浴、导引、按摩、酒醴等方法。各种疾病各有适宜的治疗方法，缺一不可。大概服药的功效，进入肠胃后气机向四周通达，未尝不能运行于脏腑经络。但如果邪气在筋骨肌肉之中，那么病属于有形的，药物的气味就无法奏效。所以必须使用针灸等方法，直接从病变所在之处，调理其血气，驱逐风寒，这才是切实可靠的。况且单就服药而言，只使用汤剂，也不能治愈所有疾病。所谓“汤”，就是涤荡的意思，它运行迅速，质地轻清，药力容易过去而不留滞，只有当病在营卫和肠胃时，它的疗效才更快。其余的各种疾病，有的适宜用丸剂，有的适宜用散剂，有的适宜用膏剂，必须由医生预先准备，以等待一时的紧急使用，根据病情的所在，细致地施治，那么疾病就没有隐藏的地方。所以说天下没有难治的疾病，而投药往往有神奇的效果。这就是扁鹊、仓公所说的禁方。如今的医者，只用一剂煎煮的汤药来治疗，只有在病后调理时才使用滋补的丸散，完全废弃了圣人的良好方法。即使用药没有错误，但与病情不相适应，终究难以取得疗效。所以扁鹊说：“人所担忧的是患病多；医生所担忧的是治病之道少。”近日病情变化越来越多，而医家的治疗方法却越来越少，这是顽固性疾病日益增多的原因。
In ancient times, when formulating prescriptions, physicians first listed the symptoms and then stated, "This formula governs [the condition]." If the symptoms were minor or required adjustments, there were methods of addition and subtraction, which were appended to subsequent formulas. It can be known that the herbs within a formula must correspond precisely to the manifested symptoms, with no herb being superfluous; thus, using this formula allows for no flexibility. Furthermore, in cases where one disease is treated by stating "this formula also governs," the formulas may be slightly different or entirely distinct, indicating that one disease is not limited to being treated by a single formula. Nowadays, some physicians see a slight similarity in disease names but completely different manifested symptoms, yet they prescribe this formula for treatment; consequently, the herbs are all mismatched to the symptoms. Moreover, even if the disease name is the same, if the pathological presentation is opposite, using this formula would result in herbs that are entirely contradictory in nature. In summary, to use an ancient formula, one must first examine whether the patient's symptoms fully match those listed prior to the ancient formula. One must also verify that every herb used in the formula corresponds to the manifested symptoms before applying it; otherwise, additions and subtractions are necessary. If no adjustments can be made, another formula should be selected. One must never rely on hearsay, hearing that a certain formula treats a certain disease, and recklessly apply it without considering differences in etiology or variations in symptoms. Even if the herbs used are derived from ancient formulas, the harm caused will be greater.
The methods for treating diseases in the *Huangdi Neijing* (Yellow Emperor's Inner Canon) take acupuncture and moxibustion as the foundation, supplemented by methods such as bian stone therapy, hot compresses and baths, daoyin (guiding and pulling), massage, and medicinal wine. Each disease has its appropriate treatments, and none can be omitted. Generally, the efficacy of taking medicine enters the stomach and intestines, and its qi spreads throughout the body, capable of circulating through the zang-fu organs and meridians. However, if the pathogenic factor resides within the sinews, bones, muscles, and flesh, the disease is considered "有形" (having form/materiality), and the aroma and flavor of the medicine cannot achieve therapeutic effects. Therefore, methods such as acupuncture and moxibustion must be used to directly regulate the blood and qi at the site of the disease and expel wind and cold, which is a solid and reliable approach. Furthermore, regarding medication alone, using only decoctions cannot cure all diseases. The term "decoction" (Tang) implies sweeping or cleansing; it acts rapidly, has a light quality, and its force passes through easily without lingering. Its effect is faster only when the disease is located in the Ying (Nutritive) and Wei (Defensive) levels or the stomach and intestines. For other diseases, some are suitable for pills, some for powders, and some for pastes. Physicians must prepare these in advance for emergency use, treating the disease meticulously according to its location, so that no disease can hide. Thus, there are no incurable diseases in the world, and administered remedies often yield miraculous results. This refers to the secret formulas mentioned by Bian Que and Cang Gong. Modern physicians, however, treat only with a single decoction, using only tonifying pills and powders for post-illness recovery, completely abandoning the excellent methods of the sages. Even if the medication is not erroneous, if it does not align with the disease, it will ultimately fail to produce results. Therefore, Bian Que said: "What people worry about is having many diseases; what doctors worry about is having few methods." Recently, as pathological changes have become more complex, the methods available to physicians have diminished, which is why chronic and stubborn diseases increase daily.