灵枢刺节真邪篇曰∶真气者，所受于天，与谷气并而充身也。
素问疏五过论曰∶治病之道，气内为宝，循求其理，求之不得，过在表里。
素问阴阳应象大论曰∶阴阳者，天地之道也，万物之纲纪，变化之父母，生杀之本始，
神明
素问至真要大论，帝曰∶气有多少，病有盛衰，治有缓急，方有大小，愿闻其约，奈何？
（五运六气，各有太过不及，故曰气有多少，人之疾病，必随气而为盛衰。故治之缓急，方
之大小，亦必随其轻重而有要约也。）岐伯曰∶气有高下，病有远近，证有中外，治有轻重，
适其至所为故也。（岁有司天在泉，则气有高下，经有脏腑上下，则病有远近，在里曰中，
在表曰外。缓者治宜轻，急者治宜重也，适其至所为故。言必及于病至之所，而不可过，亦
不可不及也。）大要曰∶君一臣二，奇之制也。君二臣四，偶之制也。君二臣三，奇之制也。
君二臣六，偶之制也。（大要，大约也。主病之谓君，君当倍用。佐君之谓臣，比君当减。
奇者阳数，即古所谓单方也。偶者阴数，即古所谓复方也。故君一臣二其数三，君二臣三其
数五，皆奇之制也。君二臣四其数六，君二臣六其数八，皆偶之制也。奇方属阳而轻，偶方
属阴而重。）故曰近者奇之，远者偶之，汗者不以偶，下者不以奇。（近者为上为阳，故用奇
方，用其轻而缓也。远者为下为阴，故用偶方，用其重而急也。汗者不以偶，阴沉不能达表
也。下者不以奇，阳升不能降下也。按本节特举奇偶阴阳，以分汗下之概，则气味之阴阳，
又岂后于奇偶哉。故下文复言之，此其微意，正不止于品数之奇偶，而实以发明方制之义
尔。
旧本云∶汗者不以奇，下者不以偶。而王太仆注云∶表汗药不以偶方，泄下药不以奇制，
是注与本文相反矣。然王注得理，而本文似误，今改从之，奇音箕。）补上治上制以缓，补
下治下制以急，急则气味浓，缓则气味薄，适其至所，此之谓也。（补上治上制以缓，欲其
留布上部也。补下治下制以急，欲其直达下焦也。故欲急者，须气味之浓。欲缓者，须气味
之薄。若制缓方而气味浓，则峻而去速。用急方而气味薄，则柔而不前。唯缓急浓薄得其宜，
则适其病至之所，而治得其要矣。）病所远而中道气味之者，食而过之，无越其制度也。（言
病所有深远，而药必由于胃。设用之无法，则药未及病，而气味在中道而止矣。故当以食为
助，而使其无远勿达，是过之也。如饮酒啜粥，以助药力之类。由此类推，则服食之疾徐。
根梢之升降，以及汤膏丸散，各有所宜，故云无越其制度也。王冰曰∶假如病在肾，而心气
不足，服药宜急过之。不以气味饲心，肾药凌心，心复益衰矣，余上下远近例同。完素曰∶
圣人治上不犯下，治下不犯上，治中则上下俱无犯。故曰∶诛伐无过，命曰大惑。好古曰∶
治上必防下，治表必连里。用黄芩以治肺，必妨脾。用苁蓉以治肾，必妨心。服干姜以治中，
必偕上。服附子以补火，必涸水。按服药节度。古今相传，有食前食后之分。然后宜食远腹
空，然后服之。食后断不可服，盖饮食皆受纳于胃，胃气散精于脾，脾复传精于肺，肺主治
节，然后分布脏腑，是胃乃人身分金之炉也。未有药不入胃，而能即至于六经者。况肺为华
盖，窍皆下向，以受饮食之薰蒸。药入于胃，亦必游溢精气，以上蒸于肺。未闻心药饮至心
间，而始入心，肺药饮至肺间，而始入肺也。若上膈之药，食后服之，胃气先为别食所填塞，
必待前食化完，方能及后药，是欲速而反缓矣。且经脉在肉理之中，药之糟粕，如何得到，
其所到者，不过气味尔。若云上膈之药，须令在上。下膈之药，须令在下。则治头之药，必
须在头。治足之药，必须在足乎。此理之显明易见者也，不可不正其误。）是故平气之道，
近而奇偶，制小其服也。远而奇偶，制大其服也。大则数少，小则数多，多则九之，少则二
之。（平气之道，平其不平之谓也。如在上为近，在下为远，远者近者，各有阴阳表里之分
，故远方近方，亦各有奇偶相兼之法。如方奇而分两偶，方偶而分两奇。皆互用之妙也。故
近而奇偶，制小其服，小则数多而盖于九。盖数多则分两轻，分两轻则性力薄而仅及近处也
。远而奇偶，制大其服，大则数少而止于二。盖少则分两重，分两重则性力专而直达深远也
，是皆奇偶兼用之法。若病近而大其制，则药胜于病，是谓诛伐无过。病远而小其制，则药
不及病，亦犹风马牛不相及尔。上文云近者奇之，远者偶之，言法之常也。此云近而奇偶，
远而奇偶，言用之变也。知变知常，则其应用不穷矣。）奇之不去，则偶之，是谓重方。偶
之不去，则反佐以取之，所谓寒热温凉，反从其病也，（此示人以圆融通变也。如始也用奇，
奇之而病不去，此其必有未合，乃当变而为偶，奇偶迭用，是曰重方，即后世所谓复方也。
若偶之而又不去，则当求其微甚真假，而反佐以取之。反佐者，谓药同于病而顺其性也。如
以热治寒，而寒拒热，则反佐于寒而入之。以寒治热，而热格寒，则反佐以热而入之。又如
寒药热用，借热以行寒，热药寒用，借寒以行热，是皆反佐变通之妙用也。因势利导，则易
为力尔。王太仆曰∶夫热与寒背，寒与热违，微小之热，为寒所折，微小之冷，为热所消。
甚大寒热，则必能与违性者争雄，能与异气者相格。声不同不相应，气不同不相合。如是则
且惮而不敢攻之，攻之则病气与药气抗衡，而自为寒热，以开闭固守矣。是以圣人反其佐以
同其气，令声气应合，复令寒热参合，使其始同终异。凌润而败坚，刚强必折，柔脆同消尔
。完素曰∶流变在乎病，主病在乎方，制方在乎人。方有七，大小缓急奇偶复也。大小者，
制奇偶之法也。假如小承气汤，调胃承气汤，奇之小方也。大承气汤，抵当汤，奇之大方也
，所谓因其攻里而用之也。桂枝麻黄，偶之小方也。葛根青龙，偶之大方也，所谓因其发表
而用之也。故曰∶汗不以奇，下不以偶。从正曰∶大方有二，有君一臣三佐九之大方。病有
兼证，而邪不一，不可以一二味治者宜之，有分两大而顿服之大方，肝肾及下部之病，道远
者宜之。王太仆以心肺为近，肝肾为远，脾胃为中。刘河间以身表为远，身里为近。以予观
之，身半以上其气三，天之分也，身半以下其气三，地之分也，中脘人之分也。小方有二，
有君一臣二之小方。病无兼证，邪气专一，可一二味治者宜之。有分两少而顿服之小方，心
肺及在上之病者宜之，徐徐细呷是也。完素曰∶肝肾位远，药味多则其气缓，不能速达于下，
必大剂而数少，取其性急下走也。心肺位近，药味少则其气急下走，不能升发于上，必小
剂而数多，取其易散上行也。王氏所谓肺服九，心服七，脾服五，肝服三，肾服一，乃五脏
生成之数也。从正曰∶缓方有五，有甘以缓之之方，甘草糖蜜之属是也。病在胸膈，取其留
恋也。有丸以缓之之方，比之汤散，其行迟慢也。有品件众多之缓方，药众则递相拘制，不
得各骋其性也。有无毒治病之缓方，无毒则性纯功缓也。有气味俱薄之缓方，气味俱薄，则
长于补上治上，比至其下，药力已衰矣。急方有四，有急病急攻之急方，中风关格之病是
也。有汤散荡涤之急方，下咽易散而行速也。有毒药之急方，毒性能上涌下泄，以夺病势也
。有气味俱浓之急方，气味俱浓，则直趋于下，而力不衰也。奇方有二，有独用一物之奇方
，病在上而近者宜之，有药合阳数，一三五七九之奇方，宜下不宜汗。偶方有三，有两味相
配之偶方，有古之二方相合之偶方，古谓之复方，皆病在上而远者宜之，有药合阴数，二
四六八十之偶方，宜汗不宜下。王太仆言汗药不以偶，则气不足以外发。下药不以奇，则药
毒攻而致过。而仲景制方，桂枝汗药，反以五味为奇。大承气下药，反以四味为偶。岂临事
制宜，复有增损乎。好古曰∶奇之不去复以偶，偶之不去复以奇，故曰复∶复者重也，再也
。所谓十补一泄，数泄一补也。又伤寒见风脉，伤风见寒脉，为脉证不相应，宜以复方主之
。从正曰∶复方有三，有二方三方及数方相合之复方，如桂枝二越婢一汤，及五积散之属是
也。又本方之外，别加余药，如调胃承气加连翘薄荷黄芩栀子为凉膈散之属是也。有分两均
齐之复方，如胃风汤各等分是也。王太仆以偶为复方，今七方中有偶又有复。岂非偶乃二方
相合，复乃数方相合之谓乎。完素曰∶方有七，剂有十。方不七，不足以尽方之变。剂不十
，不足以尽剂之用。方不对证，非方也。剂不蠲疾，非剂也。此乃太古先师，设绳墨而取曲
直，叔世方士，乃出规矩以为方圆。夫物各有性，制而用之，变而通之，施于品剂，其功用
岂有穷哉？十剂大意，散见于本草从新内。）
素问至真要大论。帝曰∶五味阴阳之用何如？岐伯曰∶辛甘发散为阳，酸苦涌泄为阴，
咸味涌泄为阴，淡味渗泄为阳。六者，或收或散，或缓或急，或燥或润，或软或坚，以所利
而行之，调其气使其平也。（涌，吐也。泄，泻也。渗泄，利小便及通窍也。辛甘酸苦咸淡，
六者之性。辛主散主润，甘主缓，酸主收主急，苦主燥主坚，咸主软，淡主渗泄。脏气法时
论曰∶辛散酸收甘缓苦坚咸软。故五味之用，升而轻者为阳，降而重者为阴。各因其利而行
之，则气可调而平矣。涌音涌，如泉涌也。 软同。）帝曰∶非调气而得者，治之奈何，有
毒无毒，何先何后，愿闻其道。（非调气，谓病有不因于气而得者也。王太仆曰∶病生之类
有四，一者始因气动而内有所成，谓积聚症瘕，瘤气瘿气，结核癫痫之类也。二者因气动而
外有所成，谓痈肿疮疡，疣疥疽痔，掉螈浮肿，目赤瘭疹， 肿痛痒之类也。三者不因气动
而病生于内，谓留饮癖食，饥饱劳损，宿食霍乱，悲恐喜怒，想慕忧结之类也。四者不因气
动而病生于外，谓瘴气贼魅，虫蛇蛊毒，蜚尸鬼击，冲薄坠堕，风寒暑湿所射，刺割捶仆之
类也。凡此四类，有独治内而愈者，有兼治内而愈者，有独治外而愈者，有兼治外而愈者，
有须齐毒而攻击者，有须无毒而调引者。其于或重或轻，或缓或急，或收或散，或润或燥，
或或坚，用各有所宜也。）岐伯曰∶有毒无毒，所治为主，适大小为制也，（言但能去疾就
安，即为良方。不论药之有毒无毒，一以所治之病为主。方之大小，当因病之轻重，而为之
制也。）帝曰∶请言其制。岐伯曰∶君一臣二，制之小也。君一臣三佐五，制之中也。君一
臣三佐九，制之大也。（此言用方之制也。）寒者热之，热者寒之。（治寒以热，治热以寒，
此正治法也。）微者逆之，甚者从之。（病之微者，如阳病则热，阴病则寒，真形易见。其病
则微，故可逆之，逆即下文之正治也。病之甚者，如热极反寒，寒极反热，假证难辨，其病
则甚，故当从之，从即下文之反治也。王太仆曰∶夫病之微小者，犹人火也，遇草而 ，得
本而燔，可以湿伏，可以水灭，故逆其性气以折之攻之。病之大甚者，犹龙火也，得湿而焰，
遇水而燔，不知其性，以水折之，适足以光焰诣天，物穷方止矣。识其性者，反常之理，以
火逐之，则燔灼自消，焰火扑减。然逆之谓以寒攻热，以热攻寒，从之谓攻以寒热，须从其
性用，不必皆同。是以下文曰∶逆者正治，从者反治。从少从多，观其事也，此之谓乎。）
坚者削之，客者除之，劳者温之，结者散之。留者攻之，燥者濡之，急者缓之，散者收之，
损者益之，逸者行之，惊者平之，上之下之，摩之浴之，薄之劫之，开之发之，适事为故。
（温之，温养之也。逸者，奔逸溃乱也。行之，行其逆滞也。平之，安之也。上之，吐之也。
摩之，按摩之也。薄之，追其隐藏也。劫之，夺其强盛也。适事为故，适当其为事之故也。）
帝曰∶何谓逆从？岐伯曰∶逆者正治，从者反治，从少从多，观其事也。（以寒治热，以热
治寒，逆其病者，谓之正治。以寒治寒，以热治热，从其病者，谓之反治。从少，谓一同而
二异。从多，谓二同而一异。必观其事之轻重，而为之增损。然则宜于全反者，自当尽同无
疑矣。按治有逆从者，以病有微甚。病有微甚者，以证有真假也。寒热有真假，虚实有真假。
真者正治，知之无难。假者反治，乃为难尔。如寒热之真假者，真寒则脉沉而细，或弱而迟
。为厥逆，为呕吐，为腹痛，为飧泄下利，为小便清频。即有发热，必欲得衣，此浮热在外
，而沉寒在内也。真热则脉数有力，滑大而实，为烦躁喘满，为声音壮厉，或大便秘结，或
小水赤涩，或发热掀衣，或胀疼热渴，此皆真病。真寒者宜温其寒，真热者宜解其热，是当
《灵枢·刺节真邪》篇说：真气，是从先天禀受于天，并与后天水谷之气相结合从而充满全身的气。
《素问·疏五过论》说：治病的原则，以体内的正气为宝贵，遵循并探求其规律；如果探求不到规律，过失就在于对表里病位的判断失误。
《素问·阴阳应象大论》说：阴阳，是天地运行的规律，万物的纲纪，变化的根源，生杀的根本和起始，（也是）神明（指自然界奥妙莫测的变化规律）的体现。
《素问·至真要大论》中，黄帝问道：气的多少不同，疾病的盛衰各异，治疗的缓急有别，方剂的大小不一，我希望听您讲讲其中的概要，该怎么做呢？（五运六气，各有太过和不及，所以说是气的多少不同；人的疾病，必然随着运气而呈现盛衰变化。因此治疗的缓急、方剂的大小，也必须随着病情的轻重而有相应的要约。）岐伯回答说：气有高低之分，病有远近之别，证候有内外之异，治疗有轻重之差，（用药必须）恰好到达病所。（岁运有司天和在泉的不同，则气有高低之分；经络有脏腑上下的区别，则病有远近之别；在里称为中，在表称为外。病情缓和的治疗宜轻，病情紧急的治疗宜重，这就是“适其至所”的意思。意思是药力必须达到病邪所在之处，既不可超过，也不可达不到。）《大要》说：君药一味，臣药两味，这是奇方的制法。君药两味，臣药四味，这是偶方的制法。君药两味，臣药三味，这是奇方的制法。君药两味，臣药六味，这是偶方的制法。（《大要》，大约的意思。主治疾病的称为君药，君药的用量应当加倍。辅助君药的称为臣药，比君药用量减少。奇数是阳数，即古时候所说的单方。偶数是阴数，即古时候所说的复方。所以君一臣二，药味总数为三；君二臣三，药味总数为五，都属于奇方的制法。君二臣四，药味总数为六；君二臣六，药味总数为八，都属于偶方的制法。奇方属阳而药性轻扬，偶方属阴而药性沉重。）所以说：病位近的用奇方，病位远的用偶方；发汗不用偶方，攻下不用奇方。（病位近属于上、属于阳，所以用奇方，取其药性轻缓。病位远属于下、属于阴，所以用偶方，取其药性重急。发汗不用偶方，是因为阴气沉潜，不能达于体表。攻下不用奇方，是因为阳气升浮，不能降泄下行。按本节特别列举奇偶阴阳，来区分发汗和攻下的概况，那么药味的阴阳属性，又岂会落后于药味的奇偶数量呢？所以下文又加以论述，这其中的深意，绝不仅仅在于药味数量的奇偶，而是实在阐明方剂制作的义理罢了。旧本记载说：“发汗不用奇方，攻下不用偶方。”而王冰注解说：“解表发汗的药不用偶方，泻下泄利的药不用奇方制法”，这与原文相反。然而王注的道理是正确的，而原文似乎有误，现在改正并遵从王注，奇读作jī。）补益上部、治疗上部疾病的方剂制作宜缓，补益下部、治疗下部疾病的方剂制作宜急，急则药气味浓厚，缓则药气味淡薄，使药力恰好到达病所，说的就是这个道理。（补益上部、治疗上部，方剂制作宜缓，是为了让药力停留布散在上部。补益下部、治疗下部，方剂制作宜急，是为了让药力直达下焦。所以想要药力急达的，需要药气味浓厚；想要药力缓行的，需要药气味淡薄。如果制作缓方却使用浓烈的药味，则药性峻猛而去得快；使用急方却使用淡薄的药味，则药性柔弱而不能前行。只有缓急浓薄得当，才能使药力到达病所，治疗抓住要领。）病位深远而药物在中途被吸收消耗的，可以通过进食来助推药力，不要超越方制的制度。（意思是病位有深远之别，而药物必须经过胃。如果使用不得法，那么药力未到达病所，气味就在中途停止了。所以应当借助食物来帮助，使药力无远弗届，这就是“过之”。比如饮酒、喝粥，以助药力之类。由此类推，则服药的快慢、药材根梢的升降，以及汤剂膏丸散剂等，各有适宜的方法，所以说不要超越方制的制度。王冰说：假如病在肾，而心气不足，服药应该急切地通过中焦。不要用气味滋养心，否则肾药凌犯心脏，会使心气更加衰弱，其余上下远近的情况都以此类推。李杲说：圣人治疗上部不侵犯下部，治疗下部不侵犯上部，治疗中部则上下都不侵犯。所以说：没有过错而加以诛伐，叫做极大的迷惑。张元素说：治疗上部必须防止药力下沉，治疗表证必须兼顾里证。用黄芩治疗肺病，必然会妨碍脾脏。用肉苁蓉治疗肾病，必然会妨碍心脏。服用干姜治疗中焦，必然会波及上部。服用附子补火，必然会耗竭肾水。按照服药的节度，古今相传，有饭前饭后服药的区别。但通常适宜在食远空腹时服用。饭后绝对不可以服药，因为饮食都在胃中受纳，胃气将精微散布给脾，脾再将精微传给肺，肺主治节，然后分布到脏腑，所以胃是人体的分金炉。没有药物不进入胃而能立即到达六经的。况且肺为华盖，窍孔都是向下的，用来接受饮食的熏蒸。药物进入胃，也必定游溢精气，向上蒸腾于肺。没听说过心药喝到心间才入心，肺药喝到肺间才入肺的。如果是上膈的药物，饭后服用，胃气先被其他食物填塞，必须等到前面的食物消化完，才能轮到后面的药，这是想求快反而变慢了。而且经脉在肌肉纹理之中，药物的糟粕如何能够到达那里，所能到达的，不过是药的气味罢了。如果说上膈的药，必须停留在上部；下膈的药，必须停留在下部。那么治疗头部的药，必须在头部吗？治疗足部的药，必须在足部吗？这是显而易见容易明白的道理，不可以不纠正这个错误。）因此平调气机的原则，病位近的用奇方或偶方，制成小剂量的服法。病位远的用奇方或偶方，制成大剂量的服法。大剂量则药味少，小剂量则药味多，多的不超过九味，少的不少于二味。（平气之道，就是平抑不平之气。如在上的为近，在下的为远，远者和近者，各有阴阳表里的区别，所以远方和近方，也各有奇偶相兼的方法。如方剂药味是奇数而分量是偶数，方剂药味是偶数而分量是奇数，都是互用的妙处。所以病位近而用奇偶方，制成小剂量，小剂量则药味多而涵盖九味以内。药味多则单味药的分量轻，分量轻则药性力量薄弱，只能到达近处。病位远而用奇偶方，制成大剂量，大剂量则药味少而止于二味。药味少则单味药的分量重，分量重则药性力量专一，能直达深远之地，这都是奇偶兼用的方法。如果病位近而制成大剂量，则药力胜过病邪，这叫诛伐无过（误伤无辜）。病位远而制成小剂量，则药力达不到病所，就像风马牛不相及一样。上文说“近者奇之，远者偶之”，讲的是常法。这里说“近而奇偶，远而奇偶”，讲的是变法。知常知变，那么应用就没有穷尽了。）用奇方无效，就用偶方，这叫做重方。用偶方无效，就采用反佐法来取效，所谓寒热温凉，顺应病性而治。（这是示人以圆融通变的方法。比如开始用奇方，用奇方而病不去，这一定有不合拍的地方，应当变为偶方，奇偶交替使用，这就叫重方，即后世所说的复方。如果用偶方仍然无效，就应当探究病情的微甚真假，而采用反佐法来取效。反佐，是指药性与病性相同而顺从其性质。比如用热药治寒病，而寒邪拒斥热药，则在热药中反佐少量寒药以引导进入。用寒药治热病，而热邪格拒寒药，则在寒药中反佐少量热药以引导进入。又如寒药热服，借热势以推行寒药；热药冷服，借寒势以推行热药，这些都是反佐变通的妙用。因势利导，就容易见效了。王冰说：热与寒背道而驰，寒与热违背，微小的热，会被寒所折服；微小的冷，会被热所消除。非常大的寒热，则必然能与违背其性质的药争雄，能与异气的药相格拒。声音不同就不相应，气不同就不相合。像这样就会畏惧而不敢攻伐，攻伐则病气与药气抗衡，自己形成寒热，闭塞固守。所以圣人反向利用佐药以同其气，令声气应合，再令寒热参合，使其开始相同最终不同。凌润而败坚，刚强必折，柔脆同消。李杲说：流变在于病，主病在于方，制方在于人。方有七种：大、小、缓、急、奇、偶、复。大小，是制定奇偶的方法。比如小承气汤、调胃承气汤，是奇方中的小方。大承气汤、抵当汤，是奇方中的大方，这是根据其攻里的作用而使用的。桂枝汤、麻黄汤，是偶方中的小方。葛根汤、青龙汤，是偶方中的大方，这是根据其发表的作用而使用的。所以说：发汗不用奇方，攻下不用偶方。王好古说：大方有两种，有君一臣三佐九的大方。病有兼证，而邪气不一，不能用一两味药治疗的，适宜用这种方。有分两大而顿服的大方，肝肾及下部的病，病位远的适宜用这种。王冰认为心肺为近，肝肾为远，脾胃为中。刘河间以身表为远，身里为近。在我看来，身半以上其气三，是天之分；身半以下其气三，是地之分；中脘是人之分。小方有两种，有君一臣二的小方。病无兼证，邪气专一，可以用一两味药治疗的，适宜用这种。有分两少而顿服的小方，心肺及在上的病适宜用这种，慢慢细呷即是。李杲说：肝肾位远，药味多则其气缓，不能迅速到达下部，必须用大剂而药味少，取其药性急迫下行。心肺位近，药味少则其气急下走，不能升发于上，必须用小剂而药味多，取其易于散行上行。王氏所说的肺服九，心服七，脾服五，肝服三，肾服一，乃是五脏生成的数目。王好古说：缓方有五种，有甘以缓之的方，甘草、糖、蜜之类的就是。病在胸膈，取其留恋之意。有丸以缓之的方，比起汤散，其运行迟慢。有品件众多的缓方，药味多则互相制约，不能各自发挥其本性。有无毒治病的缓方，无毒则药性纯良功效缓慢。有气味俱薄的缓方，气味俱薄，则长于补上治上，等到到达下部，药力已经衰减了。急方有四种，有急病急攻的急方，中风关格之类的病就是。有汤散荡涤的急方，下咽易散而行速。有毒药的急方，毒性能上涌下泄，以夺取病势。有气味俱浓的急方，气味俱浓，则直趋于下，而力量不衰。奇方有两种，有独用一物的奇方，病在上而近的适宜用。有药合阳数，一三五七九的奇方，适宜攻下不适宜发汗。偶方有三种，有两味相配的偶方，有古之二方相合的偶方，古时称为复方，都适宜病在上而远的。有药合阴数，二四六八十的偶方，适宜发汗不适宜攻下。王冰说发汗药不用偶方，则气不足以向外发散。下药不用奇方，则药毒攻伐而导致过失。而张仲景制方，桂枝汤是发汗药，反而用五味药为奇数。大承气汤是下药，反而用四味药为偶数。难道是临事制宜，又有增减吗？王好古说：用奇方不去病再用偶方，用偶方不去病再用奇方，所以叫复；复就是重，就是再。所谓十补一泄，数泄一补。另外伤寒见风脉，伤风见寒脉，为脉证不相应，适宜用复方主治。王好古说：复方有三种，有二方三方及数方相合的复方，如桂枝二越婢一汤，及五积散之类的就是。又在本方之外，另外加入其他药，如调胃承气加连翘薄荷黄芩栀子为凉膈散之类的就是。有分两均齐的复方，如胃风汤各等分的就是。王冰以偶为复方，现在七方中有偶又有复。难道不是偶乃二方相合，复乃数方相合的意思吗？李杲说：方有七种，剂有十种。方不七种，不足以尽方之变。剂不十种，不足以尽剂之用。方不对证，就不是方。剂不祛疾，就不是剂。这是太古先师，设立规矩而取曲直，末世方士，却拿出规矩以为方圆。万物各有本性，制作并使用它，变化而通达它，施用于品剂，其功用哪有穷尽呢？十剂的大意，散见于《本草从新》内。）
《素问·至真要大论》。黄帝问道：五味阴阳的作用是怎样的？岐伯回答说：辛、甘发散为阳，酸、苦涌泄为阴，咸味涌泄为阴，淡味渗泄为阳。这六种味道，有的收敛，有的发散，有的缓急，有的燥润，有的软坚，根据对其有利的方面而施行，调和气机使其平衡。（涌，指呕吐。泄，指泻下。渗泄，指利小便及通窍。辛、甘、酸、苦、咸、淡，是六种味道性质。辛主散主润，甘主缓，酸主收主急，苦主燥主坚，咸主软，淡主渗泄。《素问·脏气法时论》说：辛散酸收甘缓苦坚咸软。所以五味的作用，升而轻者为阳，降而重者为阴。各自顺着其有利的一面而行，则气可调而平矣。涌音yǒng，如泉水涌出。软同软。）黄帝问道：不是通过调气而治愈的，该怎么治疗，有毒无毒，哪个先哪个后，希望听听其中的道理。（非调气，指病不是由于气机失调而产生的。王冰说：生病的类别有四类，一是开始因气动而在体内形成的，称为积聚症瘕、瘤气瘿气、结核癫痫之类。二是因气动而在体外形成的，称为痈肿疮疡、疣疥疽痔、掉螈浮肿、目赤瘭疹、肿痛痒之类。三是不因气动而病生于内的，称为留饮癖食、饥饱劳损、宿食霍乱、悲恐喜怒、想慕忧结之类。四是不因气动而病生于外的，称为瘴气贼魅、虫蛇蛊毒、蜚尸鬼击、冲薄坠堕、风寒暑湿所射、刺割捶仆之类。凡此四类，有独治内而愈的，有兼治内而愈的，有独治外而愈的，有兼治外而愈的，有须用毒药攻击的，有用无毒药调理引导的。其中有的重有的轻，有的缓有的急，有的收有的散，有的润有的燥，有的软有的坚，用法各有适宜。）岐伯回答说：有毒无毒，以所治疗的疾病为主，根据病情大小来制定方剂。（意思是只要能去除疾病恢复安宁，就是良方。不论药是有毒还是无毒，一律以所治之病为主。方剂的大小，应当根据病情的轻重来制定。）黄帝问道：请说说制定的法则。岐伯回答说：君药一味，臣药两味，这是小剂。君药一味，臣药三味，佐药五味，这是中剂。君药一味，臣药三味，佐药九味，这是大剂。（这是讲用方的制法。）寒证用热药，热证用寒药。（治疗寒证用热药，治疗热证用寒药，这是正治法。）病轻微的逆其病性治疗，病严重的顺其病性治疗。（病轻微的，如阳病则热，阴病则寒，真象容易看见。其病轻微，所以可以逆其性治疗，逆即下文所说的正治。病严重的，如热极反寒，寒极反热，假象难以辨别，其病严重，所以应当顺其性治疗，从即下文所说的反治。王冰说：病轻微小的，像人火，遇到草就燃烧，得到木柴就更旺，可以用湿伏灭，可以用水扑灭，所以逆其性气来折服攻伐它。病非常大严重的，像龙火，遇湿更燃，遇水更旺，不了解它的性质，用水去扑灭，正好使得光焰冲天，物尽火熄。了解它的性质的人，违反常理，用火逐之，则燃烧自消，焰火扑灭。然而逆是指以寒攻热，以热攻寒；从是指攻以寒热，必须顺从其性质使用，不必全都相同。所以下文说：逆者正治，从者反治。从少从多，观察具体情况，说的就是这个吧。）坚硬的要削磨它，客邪的要清除它，虚劳的要温养它，郁结的要消散它。留滞的要攻逐它，干燥的要滋润它，拘急的要舒缓它，涣散的要收敛它，亏损的要补益它，逸散的要行散它，惊悸的要平定它，在上部的用吐法，在下部的用下法，按摩它，洗浴它，追截其隐藏的病邪，劫夺其强盛的病势，开泄它，发越它，根据事情适当处理为原则。（温之，是温养的意思。逸者，奔逸溃乱。行之，是行散其逆滞。平之，是安定的意思。上之，是吐法。摩之，是按摩。薄之，是追截其隐藏。劫之，是夺其强盛。适事为故，是适当其为事的缘故。）黄帝问道：什么叫逆从？岐伯回答说：逆者正治，从者反治，从少从多，观察具体情况。（以寒治热，以热治寒，逆其病性的，叫做正治。以寒治寒，以热治热，顺其病性的，叫做反治。从少，谓一同而二异。从多，谓二同而一异。必须观察病情的轻重，而为之增减。然而适宜全反的，自然应当完全相同无疑。按治疗有逆从，是因为病有微甚。病有微甚，是因为证有真假。寒热有真假，虚实有真假。真是正治，知道不难。假是反治，乃为难尔。如寒热之真假，真寒则脉沉而细，或弱而迟。出现厥逆，呕吐，腹痛，飧泄下利，小便清频。即使有发热，一定喜欢穿衣，这是浮热在外，而沉寒在内。真热则脉数有力，滑大而实，出现烦躁喘满，声音壮厉，或者大便秘结，或者小便赤涩，或者发热掀衣，或者胀疼热渴，这些都是真病。真寒适宜温其寒，真热适宜解其热，这是应当……）
The *Ling Shu* (Spiritual Pivot) chapter "Ci Jie Zhen Xie" (Needling to Regulate True and Evil) states: The *Zhen Qi* (True Vital Qi) is received from Heaven (congenital endowment), combines with *Gu Qi* (Grain Qi derived from food), and fills the body.
The *Su Wen* (Basic Questions) chapter "Shu Wu Guo Lun" (Discourse on Five Types of Medical Errors) states: The principle of treating disease is to regard the internal *Qi* as precious; one must follow and seek its principles. If these cannot be found, the error lies in the judgment of *Biao* (Exterior) and *Li* (Interior).
The *Su Wen* chapter "Yin Yang Ying Xiang Da Lun" (Great Discourse on Yin-Yang Correspondences) states: *Yin* and *Yang* are the Way of Heaven and Earth, the guidelines of all things, the parents of change, and the origin of life and death, [and the manifestation of] *Shen Ming* (Divine Spirit/Natural Profound Changes).
In the *Su Wen* chapter "Zhi Zhen Yao Da Lun" (Great Discourse on the Most Essential Truths), the Emperor asked: *Qi* varies in quantity, diseases vary in excess or deficiency, treatment varies in urgency or slowness, and formulas vary in size. I wish to hear their summary; how should it be done? ([The Six Qi of the Five Movements and Six Qi have excess and deficiency, hence "Qi varies in quantity." Human diseases inevitably fluctuate with the Qi, hence "diseases vary in excess or deficiency." Therefore, the urgency of treatment and the size of formulas must correspond to the severity of the condition.]) *Qibo* replied: *Qi* has high and low positions, diseases have distant and near locations, syndromes have interior and exterior manifestations, and treatments have heavy and light approaches; [the goal is to] make the medicine reach exactly where the disease is. ([Due to the *Si Tian* (Ruling Qi) and *Zai Quan* (Sitting Earth) of the year, *Qi* has high and low levels. Due to the upper and lower positions of meridians and zang-fu organs, diseases have distant and near locations. Interior is called "Zhong" (Middle/Deep), Exterior is called "Wai" (Surface/Shallow). For slow conditions, light treatment is appropriate; for urgent conditions, heavy treatment is appropriate. This means the medicinal force must reach the site of the disease, neither exceeding nor falling short of it.]) The *Da Yao* (Major Essentials) states: One Sovereign herb and two Minister herbs constitute the system of *Qi Fang* (Odd Formulas). Two Sovereign herbs and four Minister herbs constitute the system of *Ou Fang* (Even Formulas). Two Sovereign herbs and three Minister herbs constitute the system of *Qi Fang*. Two Sovereign herbs and six Minister herbs constitute the system of *Ou Fang*. (*Da Yao* refers to approximately. The herb that treats the main disease is the Sovereign; its dosage should be doubled. The herb that assists the Sovereign is the Minister; its dosage should be less than the Sovereign. Odd numbers belong to *Yang*, i.e., ancient *Dan Fang* (Single Formulas). Even numbers belong to *Yin*, i.e., ancient *Fu Fang* (Compound Formulas). Thus, 1 Sovereign + 2 Ministers = 3 herbs (Odd); 2 Sovereigns + 3 Ministers = 5 herbs (Odd). These are *Qi Fang*. 2 Sovereigns + 4 Ministers = 6 herbs (Even); 2 Sovereigns + 6 Ministers = 8 herbs (Even). These are *Ou Fang*. *Qi Fang* belongs to *Yang* and is light; *Ou Fang* belongs to *Yin* and is heavy.) Therefore it is said: For near diseases, use *Qi Fang*; for distant diseases, use *Ou Fang*. For diaphoresis (sweating), do not use *Ou Fang*; for purgation, do not use *Qi Fang*. ([Near diseases are Upper and *Yang*, so use *Qi Fang* for its lightness and slowness. Distant diseases are Lower and *Yin*, so use *Ou Fang* for its heaviness and urgency. Diaphoresis does not use *Ou Fang* because *Yin* is sinking and cannot reach the Exterior. Purgation does not use *Qi Fang* because *Yang* ascends and cannot descend downward. This section specifically uses odd/even and yin/yang to generalize sweating and purging; thus, the yin/yang nature of flavors is certainly not secondary to the odd/even count. The deeper meaning here is to elucidate the principles of formula formulation, not merely the odd/even count. Old texts read: "Diaphoresis does not use *Qi Fang*, purgation does not use *Ou Fang*." But Wang Bing's commentary says: "Exterior-releasing drugs do not use *Ou Fang*, draining-purgative drugs do not use *Qi Fang*." This commentary contradicts the text. However, Wang's reasoning is correct, and the original text seems erroneous; we now correct it to follow Wang. Note: *Qi* is pronounced jī.] For tonifying the Upper and treating Upper diseases, the formulation should be slow; for tonifying the Lower and treating Lower diseases, the formulation should be urgent. Urgent formulations have strong flavors; slow formulations have weak flavors; this ensures the medicine reaches its target. ([Slow formulation for Upper diseases aims to retain the medicine in the Upper Jiao. Urgent formulation for Lower diseases aims to reach the Lower Jiao directly. Thus, urgency requires strong flavors; slowness requires weak flavors. If a slow formula has strong flavors, it acts harshly and leaves quickly. If an urgent formula has weak flavors, it is mild and fails to advance. Only when slowness/urgency and strength/weakness are balanced can the medicine reach the disease site and achieve the therapeutic key.] If the disease is distant and the drug's flavor is absorbed along the way, food should be used to assist it, without violating the system of formulation. ([If the disease is deep, the drug must pass through the Stomach. If administered improperly, the drug may not reach the disease, and its flavor may stop midway. Therefore, food should aid the drug to ensure it reaches distant sites, which is "passing through." Examples include drinking wine or porridge to boost medicinal power. By analogy, the speed of ingestion, the ascending/descending properties of root/tip parts, and the suitability of decoctions, pastes, pills, and powders all follow specific rules, hence "do not violate the system." Wang Bing said: If the disease is in the Kidney but Heart Qi is deficient, the drug should pass through quickly. Do not nourish the Heart with flavors, or the Kidney drug will oppress the Heart, further weakening it. The same applies to other upper/lower/distant/near cases. Li Dongyuan said: The Sage treats the Upper without offending the Lower, treats the Lower without offending the Upper, and treats the Middle without offending either. Thus: "Punishing the innocent is called great confusion." Zhang Yuansu said: Treating the Upper must prevent downward transmission; treating the Exterior must connect to the Interior. Using Huang Qin (Scutellariae Radix) for the Lung hinders the Spleen. Using Cong Rong (Cistanche Caulis) for the Kidney hinders the Heart. Taking Gan Jiang (Zingiberis Rhizoma) for the Middle affects the Upper. Taking Fu Zi (Aconiti Lateralis Radix Praeparata) to tonify Fire depletes Water. Regarding medication timing, there is a tradition of pre-meal and post-meal administration. However, it is generally suitable to take medicine when the stomach is empty (long after meals). It is absolutely inadvisable to take medicine after meals, as food is received in the Stomach. Stomach Qi distributes essence to the Spleen, which transmits it to the Lung. The Lung governs regulation and distribution to the zang-fu. Thus, the Stomach is the furnace of the body. No drug enters the Six Meridians directly without passing through the Stomach. Moreover, the Lung is the Canopy, with orifices facing downward to receive steam from food. Drugs entering the Stomass must also circulate essence upward to the Lung. It is unheard of for Heart drugs to enter the Heart only after reaching the Heart space, or Lung drugs to enter the Lung only after reaching the Lung space. If Upper Diaphragm drugs are taken after meals, Stomach Qi is blocked by food, delaying the drug until digestion is complete. This seeks speed but achieves slowness. Furthermore, meridians lie within muscle tissue; drug dregs cannot reach them, only the flavors. If one claims Upper drugs must stay Upper and Lower drugs must stay Lower, then Head drugs must stay in the Head and Foot drugs in the Foot? This logic is obvious and easy to see; the error must be corrected.] Therefore, the method for balancing Qi is: For near diseases, use odd or even formulas, but prepare small doses. For distant diseases, use odd or even formulas, but prepare large doses. Large doses have fewer ingredients; small doses have more ingredients. More ingredients go up to nine; fewer go down to two. ([Balancing Qi means correcting imbalance. Near is Upper, Distant is Lower. Both have Yin/Yang and Exterior/Interior distinctions, so both use odd/even combinations. E.g., odd ingredient count with even weights, or even count with odd weights. This mutual use is subtle. Near diseases with odd/even formulas use small doses. Small doses mean many ingredients (up to nine). Many ingredients mean light individual weights, weak potency, reaching only near areas. Distant diseases with odd/even formulas use large doses. Large doses mean few ingredients (down to two). Few ingredients mean heavy individual weights, potent action, reaching deeply. This is the method of combining odd/even. If near diseases use large doses, the drug overwhelms the disease ("punishing the innocent"). If distant diseases use small doses, the drug fails to reach the disease ("like wind and horses differing in direction"). The previous text said "Near use Odd, Distant use Even," stating the constant rule. This text says "Near use Odd/Even, Distant use Odd/Even," stating the variable application. Knowing both constant and variable applications ensures infinite utility.] If *Qi Fang* fails, use *Ou Fang*; this is called *Chong Fang* (Repeated Formula). If *Ou Fang* fails, use *Fan Zuo* (Reverse Assistance) to treat it. This is what is meant by "Cold, Heat, Warm, Cool" following the disease nature. ([This shows circular flexibility. Initially using *Qi Fang*; if ineffective, there is a mismatch, so change to *Ou Fang*. Alternating *Qi* and *Ou* is *Chong Fang*, later known as *Fu Fang* (Compound Formula). If *Ou Fang* still fails, investigate the subtlety/extremity and truth/falsehood, and use *Fan Zuo*. *Fan Zuo* means the drug matches the disease nature to comply with it. E.g., treating Cold with Heat, but Cold rejects Heat; add a small amount of Cold drug to guide it in. Treating Heat with Cold, but Heat rejects Cold; add a small amount of Heat drug to guide it in. Also, taking Cold drugs hot (using heat to move cold) or Hot drugs cold (using cold to move heat) are all subtle uses of reverse assistance. Guiding according to circumstances makes effort easier. Wang Bing said: Heat and Cold oppose each other. Tiny Heat is subdued by Cold; tiny Cold is eliminated by Heat. Extreme Cold/Heat competes with opposing natures and clashes with different Qi. Different sounds don't resonate; different Qi doesn't combine. Thus, one fears attacking. Attacking causes Disease Qi and Drug Qi to clash, forming self-contained Cold/Heat barriers. Therefore, the Sage uses reverse assistants to harmonize Qi, making sound and Qi correspond, mixing Cold and Heat, so they start similar but end different. Moisture defeats hardness; rigidity breaks; fragility vanishes. Li Dongyuan said: Variation lies in the disease; controlling the disease lies in the formula; formulating the formula lies in the person. There are Seven Forms: Large, Small, Slow, Urgent, Odd, Even, Repeated. Large/Small determine Odd/Even methods. E.g., Xiao Cheng Qi Tang and Tiao Wei Cheng Qi Tang are Small Odd Formulas. Da Cheng Qi Tang and Di Dang Tang are Large Odd Formulas, used for purging the Interior. Gui Zhi Tang and Ma Huang Tang are Small Even Formulas. Ge Gen Tang and Qing Long Tang are Large Even Formulas, used for releasing the Exterior. Hence: "Sweating does not use Odd, Purging does not use Even." Zhang Yuansu said: Large Formulas have two types: 1 Sovereign, 3 Ministers, 9 Assistants. For diseases with multiple syndromes and diverse pathogens, unsuitable for 1-2 herbs. Or, large weight taken at once, for Liver/Kidney/Lower diseases with distant paths. Wang Bing considered Heart/Lung as Near, Liver/Kidney as Distant, Spleen/Stomach as Middle. Liu Wansu considered Body Exterior as Distant, Body Interior as Near. I consider: Upper half is Heaven's domain; Lower half is Earth's domain; Middle Jiao is Human's domain. Small Formulas have two types: 1 Sovereign, 2 Ministers. For diseases without complications and single pathogens, suitable for 1-2 herbs. Or, small weight taken at once, for Heart/Lung/Upper diseases, sipped slowly. Li Dongyuan said: Liver/Kidney are distant; many herbs make Qi slow, unable to reach Lower quickly. Must use large dose, few herbs, for urgent downward action. Heart/Lung are near; few herbs make Qi rush downward, unable to ascend. Must use small dose, many herbs, for easy upward dispersion. Wang's "Lung takes 9, Heart takes 7, Spleen takes 5, Liver takes 3, Kidney takes 1" refers to the generation numbers of the Five Zang. Zhang Yuansu said: Slow Formulas have five types: 1. Sweet to slow (Gan Cao, sugar, honey). For Chest/Diaphragm diseases, to retain. 2. Pills to slow. Slower than decoctions/powders. 3. Many ingredients. Mutual restraint prevents individual potency. 4. Non-toxic drugs. Pure nature, slow effect. 5. Weak flavors. Good for Upper tonification/treatment; power fades by Lower Jiao. Urgent Formulas have four types: 1. Urgent attack for urgent disease (Wind-stroke, Guan Ge). 2. Decoction/Powder scouring. Fast absorption/action. 3. Toxic drugs. Toxicity forces vomiting/purging to seize disease momentum. 4. Strong flavors. Direct descent, enduring power. Odd Formulas have two types: 1. Single herb. For Upper/Near diseases. 2. Herb count matches Odd numbers (1,3,5,7,9). Suitable for purging, not sweating. Even Formulas have three types: 1. Two herbs paired. 2. Two ancient formulas combined (ancient *Fu Fang*). Suitable for Upper/Distant diseases. 3. Herb count matches Even numbers (2,4,6,8,10). Suitable for sweating, not purging. Wang Bing said: Sweating drugs not using Even means Qi is insufficient to reach Exterior. Purging drugs not using Odd means drug toxicity attacks excessively. But Zhang Zhongjing's formulas: Gui Zhi Tang (sweating) uses 5 herbs (Odd). Da Cheng Qi Tang (purging) uses 4 herbs (Even). Is this flexible adaptation with additions/subtractions? Zhang Yuansu said: If Odd fails, use Even; if Even fails, use Odd. Hence "Repeating": Repeat means Heavy, Again. E.g., Ten Tonics, One Drainage; Multiple Drainages, One Tonification. Also, Taiyang presenting Wind Pulse, Shaoyang presenting Cold Pulse indicates Pulse-Syndrome mismatch, suitable for Compound Formula. Zhang Yuansu said: Compound Formulas have three types: 1. Combination of 2, 3, or many formulas (e.g., Gui Zhi Er Yue Bi Yi Tang, Wu Ji San). 2. Adding herbs to base formula (e.g., Tiao Wei Cheng Qi Tang plus Lian Qiao, Bo He, Huang Qin, Zhi Zi to make Liang Ge San). 3. Equal weights (e.g., Wei Feng Tang equal parts). Wang Bing equated Even with Compound. Now Seven Forms include Even and Repeated. Doesn't this mean Even is combination of two, Repeated is combination of many? Li Dongyuan said: Seven Forms, Ten Dosage Forms. Seven Forms insufficient for formula variations; Ten Dosages insufficient for dosage utility. Formula not matching syndrome is not a formula. Dosage not removing disease is not a dosage. This was established by ancient masters as standards for straightness/crookedness. Later physicians deviated. Things have natures; formulate and use them, transform and adapt them. Applied to dosages, utility is endless. The gist of Ten Dosages is scattered in *Ben Cao Cong Xin*.)
In the *Su Wen* chapter "Zhi Zhen Yao Da Lun", the Emperor asked: How are the uses of the Five Flavors and Yin/Yang? *Qibo* replied: Acrid and Sweet disperse and are *Yang*; Sour and Bitter induce vomiting/purging and are *Yin*; Salty induces vomiting/purging and is *Yin*; Bland induces seeping/drainage and is *Yang*. These six [flavors] either astringe or disperse, slow or urgent, dry or moisten, soften or harden. Act according to what is beneficial, regulate Qi to achieve balance. ([Vomiting is Yong; Purging is Xie. Seeping drainage is promoting urination and opening orifices. Acrid, Sweet, Sour, Bitter, Salty, Bland are the six natures. Acrid disperses/moistens; Sweet slows; Astringes/urgent; Bitter dries/hardens; Salty softens; Bland drains. *Zang Qi Fa Shi Lun* says: Acrid disperses, Sour astringes, Sweet slows, Bitter hardens, Salty softens. Thus, Five Flavor uses: Ascending/light are *Yang*; Descending/heavy are *Yin*. Acting according to benefit regulates Qi. Yong sounds like yǒng, like spring gushing. Ruan is same as Soft.]) The Emperor asked: What about those not cured by regulating Qi? How to treat? Which comes first, toxic or non-toxic? I wish to hear the way. ([Non-Qi regulation refers to diseases not caused by Qi disorder. Wang Bing said: Four categories of disease origin: 1. Initial Qi movement forms internal masses (accumulations, hernias, tumors, goiters, nodules, epilepsy). 2. Initial Qi movement forms external lesions (abscesses, ulcers, warts, scabies, hemorrhoids, convulsions, edema, red eyes, rashes, swelling, pain, itching). 3. Not due to Qi movement, internal disease (retained fluid, phlegm-food, hunger/fullness strain, old food, cholera, grief/fear/anger, longing/worry/knotting). 4. Not due to Qi movement, external disease (miasma, ghosts, insect/snake venom, plague, impact, falls, wind/cold/summerheat/dampness, stabbing/cutting/blowing). Of these four, some cure by internal treatment alone, some by internal/external, some by external alone, some by external/internal. Some require toxic drugs to attack; some require non-toxic drugs to guide. Heavy/light, slow/urgent, astringent/dispersing, moistening/drying, softening/hardening—all have appropriate uses.]) *Qibo* replied: Toxic or non-toxic, the treated disease is primary; adjust size according to the case. ([Meaning: As long as disease is removed and peace restored, it is a good formula. Regardless of toxicity, prioritize the disease. Formula size depends on disease severity.]) The Emperor asked: Please explain the formulation. *Qibo* replied: One Sovereign, two Ministers, is Small. One Sovereign, three Ministers, five Assistants, is Medium. One Sovereign, three Ministers, nine Assistants, is Large. ([This explains formula formulation.]) Cold is treated with Heat; Heat is treated with Cold. ([Treating Cold with Heat, Heat with Cold, is Zheng Zhi (Direct Treatment).]) Minor cases are treated oppositely (Ni); severe cases are treated similarly (Cong). ([Minor diseases, e.g., Yang disease shows Heat, Yin shows Cold, true signs are visible. Disease is minor, so treat oppositely (Ni), i.e., Direct Treatment. Severe diseases, e.g., Extreme Heat shows Cold, Extreme Cold shows Heat, false signs are hard to distinguish. Disease is severe, so treat similarly (Cong), i.e., Reverse Treatment. Wang Bing said: Minor diseases are like human fire; burn grass/wood, extinguish with water. Oppose nature to subdue. Severe diseases are like Dragon Fire; wetness increases flame, water intensifies burning. Ignoring nature, using water fails, flames rise skyward. Understanding nature, use Fire to drive Fire, flames self-extinguish. Ni means treating Heat with Cold, Cold with Heat. Cong means attacking with Cold/Heat, following nature, not necessarily identical. Hence: Ni is Zheng Zhi, Cong is Fan Zhi. Cong Shao/Cong Duo depends on the case.]) Hardness is削 (scraped/reduced); Guests are removed; Labor/Deficiency is warmed; Knots are dispersed. Retention is attacked; Dryness is moistened; Urgency/Spasm is relaxed; Scattering is gathered; Loss is benefited; Idleness/Disorder is moved; Fright is calmed. Upper ones are vomited; Lower ones are purged; Massage; Bathe; Intercept hidden pathogens; Rob overwhelming pathogenic factors; Open; Vent. Act appropriately for the matter. ([Wen is warming/nourishing. Yi is frantic/disordered. Xing is moving stagnation. Ping is calming. Shang is vomiting. Mo is massage. Bo is intercepting hidden pathogens. Jie is robbing strength. Shi Shi Wei Gu is acting appropriately for the situation.]) The Emperor asked: What is Ni and Cong? *Qibo* replied: Ni is Zheng Zhi (Direct Treatment); Cong is Fan Zhi (Reverse Treatment). Cong Shao/Cong Duo, observe the case. ([Treating Heat with Cold, Cold with Heat, opposing disease is Zheng Zhi. Treating Cold with Cold, Heat with Heat, following disease is Fan Zhi. Cong Shao: one same, two different. Cong Duo: two same, one different. Observe severity to adjust. If full reversal is suitable, fully comply. Treatment has Ni/Cong because disease has Minor/Severe. Disease severity depends on Syndrome Truth/Falsehood. Cold/Heat have Truth/Falsehood; Deficiency/Excess have Truth/Falsehood. Truth is Direct Treatment, easy to know. Falsehood is Reverse Treatment, difficult. E.g., Cold/Heat Truth/Falsehood: True Cold has deep/thin pulse, or weak/slow. Jue Ni, vomiting, abdominal pain, undigested stool diarrhea, clear frequent urine. Even with fever, prefers clothing. Floating Heat outside, Deep Cold inside. True Heat has rapid/forceful, slippery/large/excess pulse. Restlessness, panting, fullness, loud voice, constipation, dark scanty urine, fever pushing clothes off, distension/pain/heat/thirst. These are True Diseases. True Cold needs warming; True Heat needs clearing. This is appropriate...])