岐伯曰∶神有余则笑不休，神不足则悲。治神有余，则泻其小络之血，（小络，当是手少阴
心经之小络。）出血勿之深斥，无中其大经，神气乃平。
异法方宜篇 帝曰∶医之治病，一病而治各不同，皆愈何也？岐伯对曰∶地势使然也。
不同，谓针石灸 毒药导引按摩之不同。地势有高下燥湿之势也。
故东方之域，天地之所始生也，鱼盐之地，海滨傍水。其民食鱼而嗜咸，皆安其处，美其食。
鱼者使人热中，盐者胜血，故其民皆黑色疏理，其病皆为痈疡。其治宜砭石，故砭石者亦从东方来。
东方之域，鱼盐之地，海滨之民多食鱼，鱼发疮而热中，盐发渴而胜血，故民黑色病疮疡，
治宜砭石。砭石，以石为针，而决脓血。
西方者，金玉之域，砂石之处，天地之所收引也。其民陵居而多风，水土刚强。其民不衣而
褐荐，华食而脂肥，故邪不能伤其形体。其病生于内，其治宜毒药，故毒药者，亦从西方来。
西方之民，水土刚强，腠理闭密，外邪不能伤，故病多内伤七情，饮水色欲而已。治宜毒
药攻其内也。
北方者，天地所闭藏之域也。其地高陵居，风寒冰冽。其民乐野处而乳食，藏寒生满病。其
治宜灸 ，故灸 者，亦从北方来。
北方水寒冰冽，故病脏寒，其治宜艾灸烧灼，谓之灸 。
南方者，天地所长养，阳之所盛处也。其地下，水土弱，雾露之所聚也。其民嗜酸而食 ，
故其民皆致理而赤色。其病挛痹，其治宜微针。故九针者，亦从南方来。
南方之民嗜酸，故腠理致密。又卑下之湿内郁而不得发泄，故病挛痹。用微针所以疏泻之是也。
中央者，其地平以湿，天地所以生万物也众。其民食杂而不劳，故其病多痿厥寒热，其治宜
导引按跷，故导引按跷者，亦从中央出也。
中央之地湿，故生物众，四方辐辏，故民食杂不劳 然湿气在下，民多病痿厥寒热。治宜
导引，谓摇其筋骨，动其支节，按跷，谓抑皮肉捷举手足是也。
故圣人杂合以治，各得其所宜，故治所以异而病皆愈者，得病之情，知治之大体也。
圣人治人，随方而各得其宜也。
阴阳应象篇 曰∶善治者治皮毛，止于始萌。其次治肌肤，（救其已生。）其次治筋
脉，（攻其已病。）其次治六腑，（治其已甚。）其次治五脏，治五脏者，半死半生也。
此言治病当治其未病，则易愈。延及腑脏，则病深而难愈，故曰半死半生。
病之始起也，可刺而已。
始起者，轻微在于经腠，外邪未及深入，可剌以针而泻之。已，止也。
其盛者，可待衰而已。
邪气盛甚，而遽止之，非惟不足以祛邪，而正气亦反受其伤也，故必待其衰而治之。如
藏疟者，不可于其势之方兴而止，痢者，必俟其势，将艾，如兵法避锐盛而击惰归之意也。
因其轻而扬之。
因，从其所因也。因其邪气轻，浮于表，而用气轻薄之剂，而发扬之。如伤寒一、二日，
用葛根之类是也。
因其重而减之。
重，则沉重而下坠者，如痢后重者，减去之，即泻其实也。
因其衰而彰之。
彰，犹杨也。此指伤寒邪气已衰，欲作正汗者，因而扬于外也。朱肱氏云∶伤寒七八日，
忽然两手无脉或一手无脉，此是正汗来，用甘草、细辛之类助其汗，正谓此也。
其高者，因而越之。
越，过也。如膈上痰壅盛者，用稀涎之类吐之，使上越也。
其下者，引而竭之。
引，导引也。如湿气胜而为濡泻等证，用五苓散之类。又如积痢在下而为里急后重等证，
用承气汤、牵牛散之类，引而竭之也。
中满者，泻之于内。
中满，心下满闷，而外无胀急之形，痞病是也，斯乃湿热之为，以黄连、枳实、浓朴之类泻之，
使内消而无滓秽形之于外也。
其有邪者，渍形以为汗。
此言热邪内郁，宜于汗解，因其腠理干燥而汗不得出者，以温水微渍形体，使之腠理
滋润，以接其汗之出也。今用热汤围浴而出汗者是也。
其在皮毛者，汗而发之。
伤寒二三日，邪在表者，用麻黄之类，以发其汗也。
其 悍者，按而收之。
疾悍暴，按降收敛也。盖谓阴虚火炎上而为喘嗽等证，宜以滋阴降火之剂，如四物汤加
柏、知、五味子之类，故曰∶按而收之。
其实者，散而泻之。
散，汗解也。泻，下也。盖谓疫瘟之邪，从内而达于外者，并表里兼治，如防风通圣之属，
故曰∶散而泻之。
血实宜决之。
瘀血壅盛者，宜红花、苏木之属通之。如产后积恶经闭聚胀等证，用黑神散以决之。
气虚宜掣引之。
掣引，犹言升提也。脾胃不足，阳气下陷，而用升提之药，补中益气之类是也。又导引
家使其气行通畅亦是。
形不足者，补之以气；精不足者，补之以味。
气，神气也，味，五味也。形不足宜温养神气而调和之，精不足宜饮食药品之滋味以补之也。
有余者泻之。
邪气有余者为实，实者泻之。如汗下吐法是也。
不足者补之。
正气不足为虚，虚者补之。《本草》云∶补可以去弱，人参羊肉之属是也。
高者抑之。
邪气在上者抑之，如吐衄等证。而内实者，用桃仁承气汤之类下之。
下者举之。
正气下陷，举而升之，如泻泄痢疾久则下陷，宜用升麻、柴胡、补中益气汤之类是也。
坚者削之。
坚积于内，以三棱、莪术之类削之。
客者除之。
邪客于经者，除去之。
劳者温之。
温，温养也。劳倦内伤者，当澄心息虑，以温养之。
结者散之。
阳气结滞者，如气郁不舒，用青皮、香附、枳壳、紫苏之类散之。
留者攻之。
留，不去也。攻，攻击也。积块不移，各从所恶攻之，如 砂、水银去肉积，神曲、麦芽
去酒积，水蛭、虻虫去血积，木香、槟榔去气积，附子、硫黄去寒积。又云气血留积为毒者，不
以毒药攻击之可乎？如紫苏去鱼腥积，丁香、桂心去菜积，如贝母、南星、硝、黄草药之属，敷
贴而攻之亦是。
燥者润之。
《本草》云∶润可以去燥，如麻仁、当归之属是。
濡者燥之。
燥可以去湿，如桑白皮、赤小豆之属是也。
急者缓之。
如火气上逆而急者，生甘草之属缓之。
散者收之。
阳气精神耗散者，以五味子、酸枣仁之类收之。
逸者行之。
过乎安逸，气血凝滞而成病者，使之行动，以道其阻也。
惊者平之。
惊者，有所激而然，宜和而平之，或用平惊之药，或以平常习见之法平之，则不惊也。如《病
机赋》云∶有人闻声则惊，药治之不效。一医命患者高坐堂上，堂下以木击其物，且谕之曰∶物
之能鸣，平常也，何惧之有？且言且击，患人目见，久之而心自定，以后则不惊惧。此则平之之法也。
上之，下之，摩之，浴之，薄之，却之，开之，发之，适事为故。
总结上文，量病证候，适事而用之。
汤液醪醴论 岐伯曰∶夫上古作汤液，故为而弗服也。中古之世，道德稍衰，邪气时
至，服之万全。当今之世，必齐毒药攻其中， 石针艾治其外也。帝曰∶形弊血尽而功不足者何？
曰∶神不使也。曰∶何谓神不使？曰∶针石，道也。精神不进，志意不治，故病不可愈。
病而至于形弊血尽，精神脱去，可知虽有汤药针石皆弗之能起也，故病不可愈。此今世之人
斫丧故也。
今精神坏去，荣卫不可复收，何者？嗜欲无穷，而忧患不止，精气弛坏，荣卫并除，故神去
之而病不愈也。
神去则机息。精神者，生之原。荣卫者，气之主。神气俱无，生意则不使矣，病何由痊？
移精变气论 岐伯曰∶中古之治病，至而治之，汤液十日，以去八风五痹之病。（八
风，八方之风也。五痹，骨脉筋皮肌是也。）
十日不已，治以草苏草 之枝，本末为助。标本已得，邪气乃服。
草苏谓药煎，草 谓草根。枝，茎也。凡用药有用苗者，有用根者，有用茎者。用而不愈，
则兼其苗、 、华实而用之，俾其相佐助而去病也。故云∶本末为助。
暮世之治病也。则不然。治不本四时，不知日月，不审逆从。
四时之气，各有所在，如春气在经脉，治当随所在而伏其邪。日有寒温明暗，月有空满亏盈。
逆从，如升降浮沉当顺寒热温凉逆从是也。
病形已成，乃欲微针治其外，汤液治其内。粗工凶凶，以为可攻，故病未已，新病复起。
粗工，粗略者也。凶凶，不料事宜之可否也。如此则旧病不愈，反增新病也。
藏气法时篇 帝曰∶合人形以法四时五行而治，何如而从？何如而逆？岐伯对曰∶五
行者金木水火土也。更贵更贱，（易时则贵，失时则贱。）以知死生，以决成败，而定五脏之气，
间甚之时，死生之期也。
五脏之气，歇为间，旺为甚，则死生之期也。
肝主春，足厥阴少阳主治，其日甲乙，肝苦急，（气有余也。）急食甘以缓之。
急，急速也。风伤肝，风性急速，内为飧泄等证，以升提之药如甘草之甘缓之，故曰∶风
淫于内，治以辛凉，佐以苦甘云云。
心主夏，手少阴太阳主治，其日丙丁，心苦缓，心气虚也。急食酸以收之。
缓，舒缓也。心主热，在液为汗，心热则腠理舒缓，而为汗泄等证，以酸枣仁五味子之酸收之。
脾主长夏，足太阴阳明主治，其日戊己，脾苦湿，急食苦以燥之。
脾主湿，湿气内袭，而为肿满等证，以苍、白术之苦燥之。
肺主秋，手太阴阳明主治，其日庚幸，肺苦气上逆，急食苦以泄之。
肺主气，肺气上逆，而为咳嗽等证，则以葶苈、黄芩、诃子皮之苦泄而降之。
肾主冬，足少阴太阳主治，其日壬癸，肾苦燥，急食辛以润之。
肾主水，肾热则液涸，而为阴火等证，以黄柏、知母之辛润之。或肾液枯而大便结燥者，用
当归、红花之辛润之，故曰∶大便难者取足少阴，此也。
病在肝，愈于夏，夏不愈，甚于秋，秋不死，持于冬，起于春，禁当风。肝病者，平旦慧，
（爽也。）下晡甚，金旺然也。）夜半静。肝欲散，急食辛以散之，用辛补之，酸泻之。
酸味收，故泻宜当咸泻之，然肝欲散，不当又以酸收咸软为补之、为泻之也。肝主筋，风邪
伤筋则挛，以川芎之辛散之则补，以芍药之酸收之则泻。
病在心，愈在长夏，长夏不愈，甚于冬，年不死，持于春，起于夏，禁温食热衣。心病者，
日中慧，夜半甚，平旦静。心欲 ，急食咸以 之，用咸补之，甘泻之。
取其柔软、舒缓之意。心主脉，火邪内结，则脉坚实，以芒硝之咸软之则补，以甘草之甘
缓之则泻。
病在脾，愈于秋，秋不愈，甚于春，春不死，持于夏，起于长夏，禁温食鲍食湿地濡衣。脾
病者，日 慧，（ ，昃也。）日出甚，下晡静。脾欲缓，急食甘以缓之，用苦泻之，甘补之。
脾恶湿，所以湿与饱皆伤脾，脾伤则胃气下陷，少火郁为壮火，以甘草之甘缓之则补，以
黄连、大黄之苦下之则泻。
病在肺，愈于冬，冬不愈，甚于夏，夏不死，持于长夏，起于秋，禁寒饮食寒衣。肺病者，
下晡慧，日中甚，夜半静，肺欲收，急食酸以收之，用酸补之，辛泻之。
肺主气，肺热则清气耗散，而为汗出喘嗽等证，以五味、乌梅之酸收之则为补，以麻黄、
桂枝之辛散之则为泻。
病在肾，愈于春，春不愈，甚于长夏，长夏不死，持于秋，起于冬，禁犯 HT （烦热也。）
热食温炙衣。肾病者，夜半慧，四季甚，下晡静。肾欲坚，急食苦以坚之，用苦补之，咸泻之。
肾主二便，泻痢则下虚，以黄连、黄芩之苦坚之，则下元固闭，而为补。以芒硝之咸软之，
则下元失守，而为泻。
夫邪气之客于身也，以胜相加，至其所生而愈，至其所不胜而甚，至于所生而持，自得其位
而起，必先定五脏之脉，乃可言间甚之时，死生之期也。
以胜相加，如病肝木，则肺金以胜而加之，至己所生则愈，至克己之气所不胜而甚，至生己
之气而持，至己自旺之位而起。先定五脏之脉，谓肝弦心钩肺浮肾营脾代之类。如经曰∶必先知
经脉，然后知病脉，乃可言间甚、死生之期云。
血气形志篇 曰∶形乐志苦，病生于脉，治之以灸刺。
谓形不劳而志思苦者，结虑深思，荣卫乖否，宜盛泻虚补，灸刺为宜之，此顺气之道也。
形乐志乐，病生于肉，治之以针石。
筋骨不劳，心神悦怿。病生于肉，卫气留满，以针泻之，结聚脓血，以石破之，今世之用
针以破决之是也。
形苦志乐，病生于筋，治之以熨引。
劳形者伤筋，治以药熨及导引，则筋自舒而愈也。
形苦志苦，病生于咽嗌，治之以百药。
形志俱苦，则气血两耗，而咽嗌为之不利也。治以百药，乃荣卫益理，气药、血药并行是也。
形数惊恐，经络不通，病生于不仁，治以按摩醪药。
按摩，所以导其闭塞，而使之通其经络者也。醪药，则药酒也。药以酒渍，使其能通经络
血脉，而善行气者也。
汤液醪醴论篇 帝曰∶其有不从毫毛生，而五脏阳以竭也，津液充郭，其魄独居，
岐伯说：神气有余，就会笑个不停；神气不足，就会悲伤。治疗神气有余，应当刺破其细小的络脉出血。（小络，指的是手少阴心经的细小络脉。）出血时不要深刺，避免伤及大的经脉，这样神气就能恢复平衡。
《异法方宜篇》黄帝问：医生治病，同一种病却采用不同的治疗方法，但都能痊愈，这是为什么呢？岐伯回答说：这是因为地理环境造成的。所谓“不同”，是指针石、艾灸、毒药、导引、按摩等治疗手段的差异。地理形势有高下、燥湿的区别。
所以东方地区，是天地阳气开始生发的地方，盛产鱼盐，靠近海滨水域。那里的百姓吃鱼且口味偏咸，安于当地的生活，喜爱那里的食物。吃鱼容易使人产生内热，吃盐过多会耗伤血液，所以那里的百姓皮肤多呈黑色，纹理疏松，容易患痈疡类疾病。因此，适宜用砭石治疗，所以砭石疗法也是从东方传来的。
东方地区，是鱼盐产地，海边居民多吃鱼，鱼易引发疮疡和内热，盐多易致口渴和耗血，所以百姓肤色黑且易患疮疡，治疗适宜用砭石。砭石，是用石头制成的针，用来切开排脓放血。
西方地区，是金玉矿产丰富、砂石遍布的地方，是天地之气收敛闭藏的区域。那里的百姓居住在丘陵地带，风大，水土性质刚强。百姓不穿丝绸而穿粗布草席，饮食精美油腻，所以外邪难以伤害他们的形体。他们的病多生于内部，治疗适宜用毒药（指具有较强攻伐作用的药物），所以毒药疗法也是从西方传来的。
西方百姓，水土刚强，腠理致密，外邪不能侵入，所以病多由内伤七情、饮食过度或房劳引起。治疗适宜用毒药攻逐体内的病邪。
北方地区，是天地闭藏之气汇聚的地方。那里地势高，百姓住在山陵上，风寒凛冽。百姓喜欢野外居住并以乳制品为食，容易导致脏腑寒冷而产生胀满病。因此，适宜用艾灸治疗，所以艾灸疗法也是从北方传来的。
北方水寒冰冽，所以病多在脏腑寒冷，治疗适宜用艾灸烧灼穴位，称为灸焫。
南方地区，是天地阳气生长旺盛的地方。那里地势低洼，水土柔弱，是雾露聚集之处。百姓喜好酸味食物并食用发酵食品，所以百姓皮肤纹理致密且面色红润。他们容易患筋脉拘挛、痹阻不通的病，治疗适宜用微针。所以九针疗法也是从南方传来的。
南方百姓喜好酸味，所以腠理致密。加上地势低洼潮湿，湿气内郁无法发泄，所以患筋脉拘挛痹痛之症。使用微针正是为了疏通泻除这些病邪。
中央地区，地势平坦且湿润，天地化生万物众多。百姓饮食杂而不从事重体力劳动，所以容易患痿证、厥逆、寒热往来的疾病，治疗适宜用导引按摩，所以导引按跷疗法也是从中央地区产生的。
中央之地湿气重，所以生物繁多，四方物资汇聚，百姓饮食复杂且不劳累。然而湿气在下，百姓多患痿证、厥逆、寒热往来。治疗适宜用导引，即摇动筋骨，活动关节；按跷，即按压皮肉，抬举手足。
所以圣人综合各种疗法进行治疗，各取所长，适宜的方法，因此治疗方法虽然不同但病都能痊愈，这是因为掌握了病情的实情，了解了治疗的总体原则。
圣人治人，根据地域不同而各得其宜。
《阴阳应象大论》说：善于治疗的人，在病邪仅在皮毛时就进行治疗，止于疾病初起阶段。其次是在肌肤层面治疗（挽救已发生的病变）。再次是在筋脉层面治疗（攻克已形成的病症）。再次是在六腑层面治疗（治疗较严重的病情）。最后是治疗五脏，治疗五脏的病，往往是一半能治好，一半治不好。
这话是说治病应当在未病先防或早期干预，这样就容易治愈。如果拖延到腑脏，则病位深而难愈，所以说“半死半生”。
疾病刚开始发生时，可以用针刺来治愈。
始起阶段，病邪轻微，仅在经络腠理，外邪尚未深入，可以用针刺来泻除邪气。“已”意为停止、治愈。
对于邪气正盛的病，可以等待邪气衰退后再进行治疗。
邪气非常强盛时，如果强行制止，不仅不足以祛除邪气，反而可能损伤正气，所以必须等待邪气衰退后再治疗。比如治疗疟疾，不能在邪气势头正旺时强行截断；治疗痢疾，也必须等待病势将衰，这就像兵法中避开敌人锐气，攻击其疲惫归来之意。
对于病邪轻浅在表的，用发散的方法扬越它。
“因”，顺从其病因病机。因为邪气轻浮在表，所以用气味轻薄的药剂，发扬发散它。比如伤寒一二日，用葛根之类的药物。
对于病邪沉重在下部的，用削减的方法减轻它。
“重”，指沉重下坠的感觉，比如痢疾里的里急后重，通过泻下实邪来减去这种沉重感。
对于正气虚衰的，用彰显（扶助）的方法。
“彰”，通“扬”，也有彰显、扶助之意。这里指伤寒邪气已衰，正气欲作汗出时，顺势助其发汗。朱肱说：伤寒七八日，忽然两手无脉或一手无脉，这是正气来复欲作汗的表现，此时用甘草、细辛之类帮助发汗，说的就是这个道理。
对于病位在上的，用涌吐的方法使其越出。
“越”，过也，指向上涌吐。比如膈上痰涎壅盛者，用稀涎散之类催吐，使痰涎从上越出。
对于病位在下的，用引导排泄的方法使其枯竭。
“引”，导引。比如湿气重导致的濡泄等证，用五苓散之类利小便。又如积滞痢疾在下，出现里急后重等证，用承气汤、牵牛散之类，引导邪气从大便排出。
对于中焦痞满的，从内部消泻它。
“中满”，指心下痞闷，外表没有胀急的形状，属于痞证，这是湿热所致，用黄连、枳实、厚朴之类清泻，使湿热在内部消散，不在外部显现。
对于有邪气郁结在体表的，用水渍身体来发汗。
这话是说热邪内郁，适宜用汗法解表，但因为腠理干燥汗不出，所以用温水稍微浸泡身体，使腠理滋润，从而引出汗液。现在用热水围浴出汗就是这种方法。
对于病在皮毛的，用发汗的方法发散它。
伤寒二三日，邪气在表，用麻黄之类药物发汗。
对于慓悍（急暴）的邪气，用按压收敛的方法。
“慓悍”，指病势急暴。按压降逆，收敛固摄。这是指阴虚火炎上导致喘嗽等证，适宜用滋阴降火的药剂，如四物汤加柏子仁、知母、五味子之类，所以说“按而收之”。
对于实证，用消散和泻下的方法。
“散”，指汗解；“泻”，指下法。这是指疫瘟之邪，从内达于外的，表里兼治，如防风通圣散之类，所以说“散而泻之”。
对于血实（瘀血壅盛）的，用决破的方法。
瘀血壅盛者，适宜用红花、苏木之类通利血脉。比如产后恶露不尽、经闭腹胀等证，用黑神散来决破瘀血。
对于气虚的，用升提牵引的方法。
“掣引”，犹言升提。脾胃不足，阳气下陷，用升提的药物，如补中益气汤之类。另外导引家让气行通畅也是这种方法。
对于形体不足的，用补气的方法温养；对于精气不足的，用滋味的食物药物来补益。
“气”，指神气；“味”，指五味。形体不足适宜温养神气并调和它；精气不足适宜用饮食药品的滋味来补益。
对于邪气有余的，用泻法。
邪气有余属于实证，实证用泻法。比如汗、下、吐法都是。
对于正气不足的，用补法。
正气不足属于虚证，虚证用补法。《本草》说：补法可以去弱，人参、羊肉之类就是补药。
对于病势向上的，用抑制的方法。
邪气在上，用抑制的方法，比如吐血衄血等证。如果是内实，用桃仁承气汤之类攻下。
对于病势向下的（如脱肛、久泻），用升举的方法。
正气下陷，用升举的方法提升它，比如久泻久痢导致中气下陷，适宜用升麻、柴胡、补中益气汤之类。
对于坚积的，用削磨的方法。
体内有坚硬积块，用三棱、莪术之类削磨消除。
对于客邪的，用祛除的方法。
邪气客居在经络，将其除去。
对于劳倦内伤的，用温养的方法。
“温”，温养。劳倦内伤者，应当澄心静虑，用温养的方法调理。
对于结滞的，用散开的方法。
阳气结滞，比如气郁不舒，用青皮、香附、枳壳、紫苏之类散开。
对于留滞不去的，用攻逐的方法。
“留”，指不去；“攻”，攻击。积块不移，根据其性质攻逐，比如硇砂、水银去肉积，神曲、麦芽去酒积，水蛭、虻虫去血积，木香、槟榔去气积，附子、硫黄去寒积。又说气血留积成毒的，不用毒药攻逐可以吗？比如紫苏去鱼腥积，丁香、桂心去菜积，贝母、南星、硝石、大黄草药之类，敷贴攻逐也可以。
对于干燥的，用润燥的方法。
《本草》说：润法可以去燥，比如麻仁、当归之类。
对于湿濡的，用燥湿的方法。
燥法可以去湿，比如桑白皮、赤小豆之类。
对于急迫的，用缓急的方法。
如火气上逆导致的急迫，用生甘草之类缓和它。
对于涣散的，用收敛的方法。
阳气精神耗散，用五味子、酸枣仁之类收敛。
对于安逸过度的，用行气活血的方法。
过于安逸，导致气血凝滞生病，让他们行动，以疏通阻滞。
对于惊恐的，用平复的方法。
惊恐，是由于受到刺激所致，适宜平和地安抚，或用平惊的药物，或用平常习见的方法使其习惯，从而不再惊恐。如《病机赋》说：有人听到声音就惊恐，药物治疗无效。一位医生让患者高坐堂上，堂下敲击物体，并告诉他说：物体发声是很平常的事，有什么好怕的？边说边敲，患者眼见为实，久而久之心里自然安定，以后就不再惊恐。这就是“平之”的方法。
以上提到的上、下、摩、浴、薄、却、开、发等方法，都要根据具体情况灵活运用。
总结上文，衡量病证候象，适事而用之。
《汤液醪醴论》岐伯说：上古时代制作汤液，只是备着而不服用。中古时代，道德稍衰，邪气时常来袭，服用汤液就能万全。当今之世，必须用毒药攻治内部，用砭石针艾治疗外部。黄帝问：为什么形体败坏、血液耗尽，治疗效果却不足呢？岐伯说：因为神气不再起作用了。黄帝问：什么叫神不使？岐伯说：针石治病，依靠的是神气的感应。如果精神不进，意志不治，所以病不可愈。
病情发展到形体败坏、血液耗尽，精神脱失，可知即使有汤药针石也不能起效，所以病不可愈。这是当今之人自我戕害的结果。
如今精神败坏离去，营卫之气不可恢复，为什么呢？因为嗜欲无穷，忧患不止，精气弛废，营卫俱除，所以神气离去而病不愈。
神气离去，生机就停止了。精神是生命的本源，营卫是气的主宰。神气俱无，生机就不发挥作用了，病怎么能痊愈？
《移精变气论》岐伯说：中古时代治病，病来了就治疗，用汤液十天，以去除八风五痹的疾病。（八风，指八方之风；五痹，指骨、脉、筋、皮、肌痹。）
十天后病没好，就用草苏草根的枝条治疗，标本兼治。标本兼顾，邪气才能服从被驱除。
草苏指药煎汁，草 指草根。枝，指茎。凡用药有用苗的，有用根的，有用茎的。用了没好，就兼用苗、 、花实一起用，让它们相互辅助以祛病。所以说“本末为助”。
末世治病就不是这样了。治疗不依据四时变化，不懂日月规律，不审察逆从关系。
四时之气，各有所在，比如春气在经脉，治疗应当随其所在而伏击邪气。日有寒温明暗，月有空满盈亏。逆从，比如升降浮沉应当顺应寒热温凉的逆从关系。
病形已成，才想用微针治外，汤液治内。粗工凶凶，以为可以攻伐，所以旧病未愈，新病又起。
粗工，指医术粗略的医生。凶凶，指不顾病情是否可攻。这样旧病不愈，反而增加新病。
《藏气法时论》黄帝问：结合人的形体，效法四时五行来治疗，怎样才算顺从？怎样才算逆反？岐伯回答说：五行就是金木水火土。它们轮流贵贱更替，（得时则贵，失时则贱），以此判断死生，决定成败，并确定五脏之气的强弱，以及病情轻重变化的时间和死生的期限。
五脏之气，歇息为间（轻），旺盛为甚（重），这就决定了死生的期限。
肝主春，足厥阴肝经和足少阳胆经主治，对应日子是甲乙日。肝苦急（气有余），急食甘味以缓之。
急，急速。风伤肝，风性急速，内部表现为飧泄等证，用升提的药如甘草之甘缓之，所以说：“风淫于内，治以辛凉，佐以苦甘”等等。
心主夏，手少阴心经和手太阳小肠经主治，对应日子是丙丁日。心苦缓（心气虚），急食酸味以收之。
缓，舒缓。心主热，在液为汗，心热则腠理舒缓，导致汗泄等证，用酸枣仁、五味子之酸收之。
脾主长夏，足太阴脾经和足阳明胃经主治，对应日子是戊己日。脾苦湿，急食苦味以燥之。
脾主湿，湿气内袭，导致肿满等证，用苍术、白术之苦燥之。
肺主秋，手太阴肺经和手阳明大肠经主治，对应日子是庚辛日。肺苦气上逆，急食苦味以泄之。
肺主气，肺气上逆，导致咳嗽等证，用葶苈子、黄芩、诃子皮之苦泄而降之。
肾主冬，足少阴肾经和足太阳膀胱经主治，对应日子是壬癸日。肾苦燥，急食辛味以润之。
肾主水，肾热则津液枯竭，导致阴火等证，用黄柏、知母之辛润之。或者肾液枯而大便干结者，用当归、红花之辛润之，所以说：“大便难者取足少阴”，就是这个意思。
肝病，在夏季痊愈，夏季不愈，则在秋季加重，秋季不死，则在冬季维持，春季起色。禁忌当风。肝病患者，清晨清醒，傍晚加重（金旺克木），夜半安静。肝欲散，急食辛味以散之，用辛味补之，酸味泻之。
酸味收敛，所以泻法宜用咸味软坚，但肝欲散，不应用酸收咸软作为补泻。肝主筋，风邪伤筋则挛急，用川芎之辛散之则为补，用芍药之酸收之则为泻。
心病，在长夏痊愈，长夏不愈，则在冬季加重，冬季不死，则在春季维持，夏季起色。禁忌温食热衣。心病患者，中午清醒，夜半加重，清晨安静。心欲软，急食咸味以软之，用咸味补之，甘味泻之。
取其柔软、舒缓之意。心主脉，火邪内结，则脉坚实，用芒硝之咸软之则为补，用甘草之甘缓之则为泻。
脾病，在秋季痊愈，秋季不愈，则在春季加重，春季不死，则在夏季维持，长夏起色。禁忌温食、饱食、湿地、湿衣。脾病患者，下午清醒（昃，日落），日出时加重，傍晚安静。脾欲缓，急食甘味以缓之，用苦味泻之，甘味补之。
脾恶湿，所以湿与饱皆伤脾，脾伤则胃气下陷，少火郁为壮火，用甘草之甘缓之则为补，用黄连、大黄之苦下之则为泻。
肺病，在冬季痊愈，冬季不愈，则在夏季加重，夏季不死，则在长夏维持，秋季起色。禁忌寒饮食寒衣。肺病患者，傍晚清醒，中午加重，夜半安静。肺欲收，急食酸味以收之，用酸味补之，辛味泻之。
肺主气，肺热则清气耗散，导致汗出喘嗽等证，用五味子、乌梅之酸收之则为补，用麻黄、桂枝之辛散之则为泻。
肾病，在春季痊愈，春季不愈，则在长夏加重，长夏不死，则在秋季维持，冬季起色。禁忌烦热、热食、温炙衣。肾病患者，夜半清醒，四季之时（辰戌丑未）加重，傍晚安静。肾欲坚，急食苦味以坚之，用苦味补之，咸味泻之。
肾主二便，泻痢则下元虚，用黄连、黄芩之苦坚之，则下元固闭，为补。用芒硝之咸软之，则下元失守，为泻。
邪气侵犯人体，是以五行相胜的关系相加的，到了所生（我生）的时令就痊愈，到了所不胜（克我）的时令就加重，到了生我（母）的时令就维持，到了自得其位（本气旺）的时令就起色。必须先确定五脏的脉象，才能谈论病情轻重变化和死生的期限。
以胜相加，比如肝病属木，则肺金以胜加之，到了自己生的时令（水生木? 此处原文逻辑似有误，通常至所生愈指子令，至所不胜甚指母令或克令，需依上下文理解，此处依原文翻译：至己所生则愈，至克己之气所不胜而甚，至生己之气而持，至己自旺之位而起）就痊愈，到了克制自己的气（所不胜）就加重，到了生自己的气（母）就维持，到了自己旺盛的位（本气）就起色。先定五脏之脉，指肝弦、心钩、肺浮、肾营、脾代之类。如经文说：必先知经脉，然后知病脉，才能谈论间甚、死生之期。
《血气形志篇》说：形体安乐而精神苦恼，病生于脉，治疗用灸刺。
指形体不劳累而思虑苦者，结虑深思，营卫乖否，宜盛泻虚补，灸刺为宜，这是顺气之道。
形体安乐而精神快乐，病生于肉，治疗用针石。
筋骨不劳，心神悦怿。病生于肉，卫气留满，用针泻之，结聚脓血，用石破之，今世用针以破决之就是这种方法。
形体劳苦而精神快乐，病生于筋，治疗用熨引。
劳形者伤筋，治疗用药熨及导引，则筋自舒而愈。
形体劳苦而精神苦恼，病生于咽嗌，治疗用百药。
形志俱苦，则气血两耗，而咽嗌为之不利。治疗用百药，乃营卫益理，气药、血药并行。
形体经常惊恐，经络不通，病生于不仁，治疗用按摩醪药。
按摩，所以导其闭塞，使之通其经络。醪药，即药酒。药以酒浸，使其能通经络血脉，善行气。
《汤液醪论篇》黄帝问：有的病不从毫毛发生，而是五脏阳气衰竭，津液充满胸廓，魄独居，
Qibo said: When Shen (Spirit) is in excess, there is incessant laughter; when Shen is deficient, there is sadness. To treat excess of Shen, one should bleed the small collaterals. (Small collaterals refer to the small collaterals of the Hand-Shaoyin Heart Meridian.) When bleeding, do not pierce deeply, and avoid injuring the large meridians, so that Shen Qi (Spiritual Energy) will return to balance.
In the *Yi Fa Fang Yi Pian* (Chapter on Different Methods and Appropriate Treaties), the Yellow Emperor asked: "When doctors treat diseases, the same disease is treated with different methods, yet all are cured. Why is this?" Qibo replied: "This is caused by geographical conditions." The term "different" refers to the differences among acupuncture stones, moxibustion, toxic drugs, Dao Yin (guiding and pulling), and massage. Geographical terrain has variations in altitude, dryness, and dampness.
Therefore, in the Eastern region, where the heaven and earth begin to generate Qi, it is a land of fish and salt, near the sea and waters. The people eat fish and prefer salty food, being content with their dwelling and pleased with their diet. Eating fish causes heat to accumulate internally, and excessive salt consumption damages the blood. Consequently, the people have dark skin and loose texture, and their diseases are mostly carbuncles and ulcers. Thus, the appropriate treatment is Bian Shi (stone knives), so Bian Shi therapy also originated from the East.
In the Eastern region, a land of fish and salt, the coastal people eat much fish; fish triggers sores and internal heat, and salt causes thirst and damages blood. Hence, the people have dark skin and suffer from sores and ulcers, and the treatment is suitable for Bian Shi. Bian Shi is a needle made of stone, used to drain pus and blood.
The Western region is an area rich in gold, jade, sand, and gravel, where the Qi of heaven and earth gathers and contracts. The people live on hills and are exposed to much wind; the water and soil are hard and strong. They do not wear silk but coarse cloth and straw mats, eat fine food, and are fat with lipids. Therefore, pathogenic factors cannot harm their physical form. Their diseases arise internally, and the appropriate treatment is using toxic drugs (potent medicinal substances). Thus, drug therapy also originated from the West.
Western people, with hard and strong water and soil, have dense cou-li (skin pores and interstices), so external pathogens cannot invade. Hence, their diseases are mostly due to internal injuries from the Seven Emotions, overeating, or sexual indiscretion. The treatment is suitable for toxic drugs to attack the interior.
The Northern region is an area where the closing and storing Qi of heaven and earth gathers. The land is high, people live on hills, and the wind and cold are biting. The people enjoy living in the wild and eating dairy products, which leads to coldness in the zang organs causing fullness diseases. Thus, the appropriate treatment is moxibustion, so moxibustion therapy also originated from the North.
In the North, water is cold and ice is biting, so diseases often involve coldness in the zang organs. The treatment is suitable for moxibustion burning, called Jiu Ruo.
The Southern region is where the growing and nourishing Qi of heaven and earth is abundant, and Yang Qi is prevalent. The land is low, the water and soil are weak, and it is a place where fog and dew gather. The people favor sour food and fermented foods, so their skin texture is tight and their complexion is reddish. They suffer from spasms and bi-syndrome (painful obstruction). The appropriate treatment is micro-needles. Thus, the Nine Needles therapy also originated from the South.
Southern people favor sour taste, so their cou-li is dense. Furthermore, the dampness from the low-lying land stagnates internally without venting, leading to spasms and bi-syndrome. Using micro-needles is precisely to dredge and drain these pathogens.
The Central region is flat and damp, where heaven and earth generate numerous things. The people eat a varied diet and do not engage in heavy labor, so they often suffer from wei syndrome (flaccidity), jue syndrome (cold extremities), and alternating chills and fever. The appropriate treatment is Dao Yin and An Qiao (massage), so this therapy also emerged from the Central region.
In the Central land, dampness is heavy, so biological life is abundant, and goods from four directions converge, leading to a varied diet and lack of labor. However, dampness settles below, and people often suffer from flaccidity, cold extremities, and alternating chills and fever. The treatment is suitable for Dao Yin, which involves shaking the sinews and bones and moving the joints; An Qiao involves pressing the skin and flesh and lifting the limbs.
Therefore, the Sages combined various treatments, each obtaining its appropriateness. Thus, although the treatments differ, the diseases are all cured because they understood the true condition of the disease and grasped the general principles of treatment.
The Sages treated people according to their regions, each finding what was suitable.
In the *Yin Yang Ying Xiang Da Lun*, it is said: "A skilled healer treats at the level of the skin and hair, stopping the disease at its萌芽 (sprouting/initial stage). Next, they treat the muscles and skin (saving what has already arisen). Next, they treat the sinews and vessels (attacking what has already formed). Next, they treat the six fu organs (treating what has become severe). Finally, they treat the five zang organs; treating diseases of the five zang organs results in half dying and half surviving."
This means that treating diseases before they manifest fully makes them easier to cure. If delayed until the fu and zang organs, the disease becomes deep and difficult to cure, hence "half dying and half surviving."
When a disease first begins, it can be cured by acupuncture.
At the initial stage, the pathogen is slight, located in the meridians and cou-li, and has not penetrated deeply. It can be drained by acupuncture. "Yi" (stop) means cessation or cure.
For diseases where the pathogenic factor is in excess, one should wait for it to decline before treating.
If the pathogenic factor is extremely strong and one tries to stop it abruptly, it will not only fail to expel the pathogen but may also damage the healthy Qi. Therefore, one must wait for its decline to treat it. For example, in treating malaria, one should not try to stop it when the pathogen is rising strongly; in treating dysentery, one must wait until the pathogen's momentum is about to wane. This is like the military strategy of avoiding the enemy's sharp vigor and attacking when they are tired and returning.
For light pathogenic factors, use dispersing methods to raise them.
"In" means following the cause. Because the pathogen is light and floating on the exterior, use light and thin agents to disperse and raise it. For example, in the first or second day of Shang Han (Cold Damage), use herbs like Gegen (Puerariae Radix).
For heavy pathogenic factors, use reducing methods.
"Heavy" refers to a sensation of heaviness and sinking, such as tenesmus in dysentery. Reducing it means purging the excess.
For declining conditions, use methods to manifest/support them.
"Zhang" is similar to "Yang" (raise). This refers to when the pathogen in Shang Han has declined and the healthy Qi is attempting to produce sweat; one should assist in raising it outward. Zhu Gong said: In the seventh or eighth day of Shang Han, if the pulse suddenly disappears in both hands or one hand, this indicates the arrival of healthy Qi producing sweat. At this time, use herbs like Gancao (Glycyrrhizae Radix) and Xixin (Asari Radix) to assist sweating. This is what is meant.
For diseases located high, use emetic methods to make them vomit out.
"Yue" means to pass over or exceed. For example, if phlegm-fluids are excessive above the diaphragm, use medicines like Xixian San (Sputum-Vomiting Powder) to induce vomiting, making the pathogen exit upwards.
For diseases located low, use guiding methods to exhaust them.
"Yin" means guiding. For example, for diarrhea caused by excessive dampness, use Wuling San (Five-Ingredient Poria Pill). For dysentery with accumulation below, causing tenesmus, use Chengqi Tang (Order the Qi Decoction) or Qianniu San (Morning Glory Powder) to guide and exhaust the pathogen downwards.
For central fullness, purge from within.
"Zhong Man" refers to epigastric fullness and oppression without external distension, known as Pi syndrome (glomus). This is caused by damp-heat. Use Ku连lian (Coptidis Rhizoma), Zhishi (Aurantii Fructus), and Houpo (Magnoliae Officinalis Cortex) to purge it, allowing it to dissipate internally without showing turbid forms externally.
For those with pathogens, soak the body to induce sweat.
This refers to internal stagnation of heat pathogens, which should be resolved by sweating. Because the cou-li is dry and sweat cannot emerge, soak the body slightly in warm water to moisten the cou-li, thereby facilitating the emergence of sweat. This is like modern hot bath-induced sweating.
For pathogens in the skin and hair, use sweating methods to disperse them.
In the second or third day of Shang Han, when the pathogen is in the exterior, use Mahuang (Ephedrae Herba) to induce sweating.
For fierce and violent pathogens, use pressing and collecting methods.
"Fierce and violent" implies rapid and aggressive nature; pressing reduces and collects. This refers to cases of Yin deficiency with fire flaming upward causing wheezing and coughing. One should use formulas that nourish Yin and descend fire, such as Siwu Tang (Four Substance Decoction) plus Baiguo (Platycladi Semen), Zhimu (Anemarrhenae Rhizoma), and Wuweizi (Schisandrae Fructus). Hence, it is said: "Press and collect."
For excess conditions, use dispersing and purging methods.
"San" (disperse) refers to resolving via sweating; "Xie" (purge) refers to purgation. This refers to epidemic pestilence pathogens spreading from inside to outside, requiring simultaneous treatment of both interior and exterior, such as Fangfeng Tongsheng San (Saposhnikovia Decoction for Unblocking the Whole Body). Hence, "disperse and purge."
For blood excess, use lancing methods.
For stagnant blood congestion, use Honghua (Carthami Flos) and Sumu (Sappan Lignum) to unblock the vessels. For postpartum lochia retention, amenorrhea, or abdominal distension, use Heishen San (Black Divine Powder) to lance and resolve the stasis.
For Qi deficiency, use lifting and drawing methods.
"Che Yin" means lifting. For insufficient Spleen and Stomach with sinking of Yang Qi, use lifting herbs like Buzhong Yiqi Tang (Tonify the Middle and Augment the Qi Decoction). Also, Dao Yin practitioners ensuring smooth Qi flow is another method.
For insufficiency of form, tonify with Qi; for insufficiency of essence, tonify with flavor.
"Qi" here refers to Shen Qi (Spiritual Energy); "Flavor" refers to the Five Flavors. Insufficiency of form requires warming and nourishing Shen Qi and harmonizing it. Insufficiency of essence requires tonification through the flavors of food and medicine.
For excess, purge it.
Excess of pathogenic factors constitutes Excess patterns; Excess patterns are treated by purging. Methods include sweating, purging, and vomiting.
For deficiency, tonify it.
Deficiency of Healthy Qi constitutes Deficiency patterns; Deficiency patterns are treated by tonifying. The *Ben Cao* says: Tonification can remove weakness; examples include Renshen (Ginseng Radix) and Yangrou (Mutton).
For conditions high up, suppress them.
For pathogenic factors above, suppress them, such as in hematemesis or epistaxis. If there is internal excess, use Tao Ren Chengqi Tang (Apricot Kernel Order the Qi Decoction) to purge downwards.
For conditions sinking, lift them.
For sinking of Healthy Qi, lift and raise it. For example, chronic diarrhea or dysentery leads to sinking; use Shengma (Cimicifugae Rhizoma), Chaihu (Bupleuri Radix), and Buzhong Yiqi Tang to lift.
For hardness, reduce it.
For hard accumulations inside, use Sanleng (Sparganii Rhizoma) and Ezhu (Curcumae Rhizoma) to reduce them.
For invading pathogens, eliminate them.
For pathogens lodging in the meridians, eliminate them.
For exhaustion, warm them.
"Warm" means warming and nourishing. For exhaustion from overwork and internal injury, one should calm the mind and rest, and use warming and nourishing methods.
For knotting, scatter it.
For stagnation of Yang Qi, such as Qi depression and discomfort, use Qingpi (Citri Reticulatae Pericarpium Viride), Xiangfu (Cyperi Rhizoma), Zhike (Aurantii Fructus), and Zisu (Perillae Folium) to scatter it.
For retention, attack it.
"Retention" means not departing; "Attack" means assaulting. For immobile masses, attack according to their nature: Nao Sha (Natrii Nitras) and Shuiyin (Mercurius) for meat accumulation; Shenqu (Massae Fermentatae Medicamentosa) and Maiya (Hordei Fructus Germinatus) for alcohol accumulation; Shuizhi (Hirudo) and Mengchong (Oligoscolex) for blood accumulation; Muxiang (Aucklandiae Radix) and Binglang (Arecae Semen) for Qi accumulation; Fuzi (Aconiti Lateralis Radix Praeparata) and Liuhuang (Sulfur) for cold accumulation. It is also said that if Qi and Blood retention turns into toxin, why not attack with toxic drugs? For example, Zisu removes fishy accumulation; Dingxiang (Caryophylli Flos) and Guixin (Cinnamomi Cortex) remove vegetable accumulation; Beimu (Fritillariae Bulbus), Nanxing (Arisaematis Rhizoma), Xiaoshi (Natrii Sulfas), and Huanglian (Coptidis Rhizoma) applied externally are also methods of attack.
For dryness, moisten it.
The *Ben Cao* says: Moistening can remove dryness; examples include Mahuren (Semen Cannabis) and Danggui (Angelicae Sinensis Radix).
For dampness, dry it.
Drying can remove dampness; examples include Sangbaipi (Mori Cortex) and Chixiaodou (Semen Phaseoli Rubri).
For urgency, ease it.
For urgency caused by Fire Qi flaming upward, use Sheng Gancao (Raw Glycyrrhizae Radix) to ease it.
For scattering, collect it.
For dissipation of Yang Qi and Spirit, use Wuweizi (Schisandrae Fructus) and Suanzaoren (Ziziphi Spinosae Semen) to collect it.
For leisure, move it.
For illness caused by excessive leisure leading to Qi and Blood stagnation, encourage movement to unblock obstructions.
For fright, calm it.
Fright arises from stimulation. It should be harmonized and calmed, either with anti-fright medicines or by familiarization methods so that one is no longer frightened. As the *Bing Ji Fu* states: Someone is frightened by sound, and medication fails. A doctor ordered the patient to sit high in the hall and struck objects below, saying, "Sound-making is ordinary, why fear it?" Speaking while striking, the patient saw with his eyes, and after a long time, his heart settled, and he was no longer frightened. This is the method of "calming."
Above, below, rubbing, bathing, pressing, repelling, opening, and releasing—use whatever suits the situation.
Summarizing the above, measure the disease symptoms and apply methods appropriately.
In the *Tang Ye Lao Li Lun* (Chapter on Decoctions and Fermented Liquors), Qibo said: "In ancient times, decoctions were made but not taken. In middle antiquity, virtue declined slightly, and pathogens frequently arrived; taking them ensured complete success. In the present world, one must use toxic drugs to attack the interior and stone knives, needles, and moxa to treat the exterior." The Yellow Emperor asked: "Why is the effect insufficient when the form is ruined and blood exhausted?" Qibo replied: "Because Shen does not respond." The Emperor asked: "What is meant by Shen not responding?" Qibo said: "Acupuncture and stone knives are the Way. If Spirit does not advance and Will is not regulated, the disease cannot be cured."
When the disease progresses to ruin of form and exhaustion of blood, with loss of Spirit, it is clear that even with decoctions, drugs, needles, and stones, nothing can revive the patient, so the disease cannot be cured. This is due to self-destruction by people of today.
Now, when Spirit is damaged and gone, and Ying Wei (Nutritive and Defensive Qi) cannot be recovered, why? Because desires are endless and worries never cease, Essence and Qi relax and decay, Ying and Wei are depleted, so Shen departs and the disease does not heal.
When Shen departs, the mechanism ceases. Spirit is the origin of life; Ying and Wei are the masters of Qi. With both Shen and Qi absent, the vitality does not function, so how can the disease recover?
In the *Yi Jing Bian Qi Lun* (Chapter on Changing Spirit and Transforming Qi), Qibo said: "In middle antiquity, when treating diseases, upon arrival, one would treat with decoctions for ten days to remove the diseases of Eight Winds and Five Bi syndromes. (Eight Winds refer to winds from eight directions; Five Bi refer to Bone, Vessel, Sinew, Skin, and Muscle Bi.)"
"If not healed after ten days, treat with branches of grass juices and grass roots, using both root and tip as assistance. When root and branch are addressed, the pathogen submits."
"Cao Su" refers to herbal decoction; "Cao Gen" refers to grass roots. "Branch" refers to stems. Generally, herbs use seedlings, roots, or stems. If healing does not occur, use seedlings, roots, flowers, and fruits together to assist each other in removing the disease. Hence, "root and tip assist each other."
In late antiquity, treatment is different. Treatment does not follow the Four Seasons, does not understand Sun and Moon cycles, and does not examine adherence or deviation.
The Qi of the Four Seasons resides in specific places; for example, Spring Qi resides in the meridians, so treatment should follow its location to subdue the pathogen. Days have cold, warmth, brightness, and darkness; months have emptiness, fullness, waxing, and waning. Adherence and deviation refer to ascending, descending, floating, and sinking, which should follow the deviations of cold, heat, warmth, and coolness.
When the disease form has already formed, one attempts to treat the exterior with micro-needles and the interior with decoctions. Crude physicians act recklessly, assuming attack is possible. Thus, the old disease remains, and new diseases arise.
"Crude physician" refers to a practitioner of rough skill. "Xiong Xiong" means acting without considering whether the situation allows for attack. In this way, the old disease is not cured, and new diseases are added.
In the *Zang Qi Fa Shi Pian* (Chapter on the Laws of Zang Organs and Times), the Yellow Emperor asked: "Combining human form with the laws of Four Seasons and Five Elements for treatment, how should one follow? How should one deviate?" Qibo replied: "The Five Elements are Metal, Wood, Water, Fire, and Earth. They alternate in nobility and baseness. (Noble when in season, base when out of season.) By knowing this, one can determine life and death, decide success and failure, and fix the Qi of the Five Zang organs, the times of mildness and severity, and the periods of life and death."
"The Qi of the Five Zang organs rests as mild (jian) and flourishes as severe (shen), determining the period of life and death."
Liver governs Spring, controlled by Foot-Jueyin and Foot-Shaoyang, corresponding to days Jia and Yi. Liver suffers from urgency (excess Qi); urgently eat Sweet to ease it.
"Urgency" means rapid. Wind injures the Liver; Wind nature is rapid, causing internal symptoms like undigested stool diarrhea. Use lifting herbs like Gancao (Sweet) to ease it. Hence, "Wind rampant inside, treat with Acrid-Cool, assist with Bitter-Sweet."
Heart governs Summer, controlled by Hand-Shaoyin and Hand-Taiyang, corresponding to days Bing and Ding. Heart suffers from laxity (Heart Qi deficiency); urgently eat Sour to collect it.
"Laxity" means relaxation. Heart governs Heat, fluid is sweat. Heart Heat causes cou-li relaxation and sweat leakage. Use Sour herbs like Suanzaoren (Sour Jujube Seed) and Wuweizi (Schisandra) to collect it.
Spleen governs Late Summer, controlled by Foot-Taiyin and Foot-Yangming, corresponding to days Wu and Ji. Spleen suffers from Dampness; urgently eat Bitter to dry it.
Spleen governs Dampness. Internal invasion of Dampness causes swelling and fullness. Use Bitter herbs like Cangzhu (Atractylodis Rhizoma) and Baizhu (Atractylodis Macrocephalae Rhizoma) to dry it.
Lung governs Autumn, controlled by Hand-Taiyin and Hand-Yangming, corresponding to days Geng and Xin. Lung suffers from Qi rebellion; urgently eat Bitter to drain it.
Lung governs Qi. Lung Qi rebelling causes coughing. Use Bitter herbs like Tinglizi (Descurainiae Semen), Huangqin (Scutellariae Radix), and Heqipi (Terminalia Chebulae Pericarpium) to drain and descend it.
Kidney governs Winter, controlled by Foot-Shaoyin and Foot-Taiyang, corresponding to days Ren and Gui. Kidney suffers from Dryness; urgently eat Acrid to moisten it.
Kidney governs Water. Kidney Heat causes fluid depletion, leading to deficienct fire. Use Acrid-Moistening herbs like Huangbai (Phellodendri Cortex) and Zhimu (Anemarrhenae Rhizoma). Or for Kidney fluid depletion causing constipation, use Danggui (Angelicae Sinensis Radix) and Honghua (Carthami Flos) to moisten. Hence, "For difficulty in bowel movement, take Foot-Shaoyin."
Liver disease heals in Summer; if not healed in Summer, it worsens in Autumn; if not dying in Autumn, it persists in Winter; it rises in Spring. Contraindicate exposure to wind. Liver patients feel bright at dawn, severe at dusk (Metal overcomes Wood), and quiet at midnight. Liver desires dispersion; urgently eat Acrid to disperse it. Use Acrid to tonify, Sour to purge.
Sour tastes astringent, so purging should ideally use Salty to soften, but since Liver desires dispersion, one should not use Sour astringency or Salty softening as tonification or purgation. Liver governs sinews; Wind pathogen injuring sinews causes spasms. Use Chuanxiong (Ligustici Chuanxiong Rhizoma) Acrid to disperse for tonification; use Shaoyao (Paeoniae Radix) Sour to astringe for purgation.
Heart disease heals in Late Summer; if not healed in Late Summer, it worsens in Winter; if not dying in Winter, it persists in Spring; it rises in Summer. Contraindicate warm food and hot clothing. Heart patients feel bright at noon, severe at midnight, and quiet at dawn. Heart desires softness; urgently eat Salty to soften it. Use Salty to tonify, Sweet to purge.
Taking the meaning of softness and relaxation. Heart governs vessels; Fire pathogen knotting internally makes vessels firm. Use Mangxiao (Natrii Sulfas) Salty to soften for tonification; use Gancao (Licorice) Sweet to relax for purgation.
Spleen disease heals in Autumn; if not healed in Autumn, it worsens in Spring; if not dying in Spring, it persists in Summer; it rises in Late Summer. Contraindicate warm food, overeating, damp ground, and wet clothes. Spleen patients feel bright in the afternoon (sunset), severe at sunrise, and quiet at dusk. Spleen desires relaxation; urgently eat Sweet to relax it. Use Bitter to purge, Sweet to tonify.
Spleen dislikes Dampness; thus, both Dampness and fullness injure the Spleen. Spleen injury causes Stomach Qi to sink, and Xiao Huo (Ministerial Fire) stagnates into Zhuang Huo (Blazing Fire). Use Gancao (Sweet) to relax for tonification; use Huanglian (Coptidis Rhizoma) and Dahuang (Rhei Radix et Rhizoma) Bitter to purge for purgation.
Lung disease heals in Winter; if not healed in Winter, it worsens in Summer; if not dying in Summer, it persists in Late Summer; it rises in Autumn. Contraindicate cold food and cold clothing. Lung patients feel bright at dusk, severe at noon, and quiet at midnight. Lung desires collection; urgently eat Sour to collect it. Use Sour to tonify, Acrid to purge.
Lung governs Qi; Lung Heat consumes Clear Qi, causing sweating, wheezing, and coughing. Use Wuweizi (Schisandra) and Wumei (Mume Fructus) Sour to collect for tonification; use Mahuang (Ephedra) and Guizhi (Cinnamomi Ramulus) Acrid to disperse for purgation.
Kidney disease heals in Spring; if not healed in Spring, it worsens in Late Summer; if not dying in Late Summer, it persists in Autumn; it rises in Winter. Contraindicate Fan Re (Vexing Heat), hot food, and warm-roasted clothing. Kidney patients feel bright at midnight, severe during the four seasons (Chen, Xu, Chou, Wei hours), and quiet at dusk. Kidney desires firmness; urgently eat Bitter to firm it. Use Bitter to tonify, Salty to purge.
Kidney governs urination and defecation; diarrhea causes lower deficiency. Use Huanglian and Huangqin Bitter to firm, securing the lower Yuan for tonification. Use Mangxiao Salty to soften, losing the lower Yuan for purgation.
When pathogenic factors invade the body, they interact via overcoming relationships. Healing occurs at the generated stage, worsening at the overcoming stage, persisting at the generating stage, and rising at the self-wielding stage. One must first determine the pulses of the Five Zang organs to discuss the times of mildness/severity and life/death.
"Interacting via overcoming": For example, Liver disease (Wood) is overcome by Lung Metal. It heals at the stage it generates (Water generates Wood? Note: Text logic varies, usually 'to what it generates' implies child element, but text says 'to what it generates' heals. Standard theory: Heals at Child (Fire), Worsens at Overcoming (Metal), Persists at Mother (Water), Rises at Self (Wood). The text says: 'To what it generates heals, to what overcomes it worsens, to what generates it persists, to its own position rises.'), worsens at the element that overcomes it, persists at the element that generates it, and rises at its own prosperous position. First determine Five Zang pulses, such as Liver String, Heart Hook, Lung Float, Kidney Cord-like, Spleen Modulate. As the classic says: "First know the regular meridians, then know the disease pulses, to discuss mildness/severity and life/death periods."
In the *Xue Qi Xing Zhi Pian*: "Form at ease, Mind bitter, disease arises in vessels, treat with moxibustion and acupuncture."
Refers to form not laboring but mind suffering from worry. Deep thinking causes Ying and Wei disharmony. For excess purge, for deficiency tonify; moxibustion and acupuncture are suitable. This follows the Way of Qi.
"Form at ease, Mind happy, disease arises in flesh, treat with needles and stones."
Sinews and bones not laboring, mind joyful. Disease in flesh, Wei Qi stagnates and fills. Use needles to drain; use stones to break abscesses/pus-blood. Modern needle use for drainage is this method.
"Form bitter (laboring), Mind happy, disease arises in sinews, treat with warming applications and Dao Yin."
Laboring form injures sinews. Treat with herbal warming applications and Dao Yin, so sinews relax and heal.
"Form bitter, Mind bitter, disease arises in throat/pharynx, treat with hundred medicines."
Form and Mind both bitter, Qi and Blood both consumed, causing throat dysfunction. Treat with various medicines, harmonizing Ying and Wei, using Qi and Blood herbs together.
"Form frequently frightened, meridians blocked, disease arises in anesthesia/numbness, treat with massage and fermented liquor medicine."
Massage guides blockage to unblock meridians. Lao Yao is medicinal wine. Soaking herbs in wine allows them to unblock meridians and blood vessels, promoting Qi movement.
In the *Tang Ye Lao Li Lun Pian*, the Yellow Emperor asked: "There are diseases not arising from the hairs/skin, but from exhaustion of Yang Qi in the Five Zang organs, with fluids filling the chest cavity, and Po (Corporeal Soul) dwelling alone,"