正治者也。至若假寒者，阳证似阴，火极似水也。外虽寒而内则热，脉数而有力，或沉而鼓
击，或身寒恶衣，或便热秘结，或烦渴引饮，或肠垢臭秽，此则恶寒非寒，明是热证，所谓
热极反兼寒化，亦曰阳盛格阴也。假热者，除证似阳，水极似火也。外虽热而内则寒，脉微
而弱，或数而虚，或浮大无根，或弦芤断续。身虽炽热，而神则静，语虽谵妄，而声则微。
或虚狂起倒，而禁之即止。或蚊迹假斑，而浅红细碎。或喜冷水，而所用不多。或舌胎面赤，
而衣被不撤。或小水多利，而大便不结。此则恶热非热，明是寒证，所谓寒极反兼热化，亦
曰阴盛格阳也，此皆假病。假寒者清其内热，内清则浮阴退舍矣。假热者温其真阳，中温则
虚火归原矣，是当从治者也。又如虚实之治，实则泻之，虚则补之，此不易之法也。然至虚
有盛候，则有假实矣。大实有羸状，则有假虚矣。总之虚者，正气虚也。为色惨形疲，为神
衰气怯。或自汗不收，或二便失禁，或梦遗精滑，或呕吐隔塞，或病久攻多，或气短似喘，
或劳伤过度，或暴困失志，或外证虽实，而脉弱无神者，皆虚证之当补也。实者，邪气实也
。或外闭于经络，或内结于脏腑，或气壅而不行，或血留而凝滞，必脉病俱盛者，乃实证之
当攻也。然而虚实之间，最多疑似，有不可不辨其真尔。如通评虚实论曰∶邪气盛则实，正
气夺则虚，此虚实之大法也。设有人焉，正已夺而邪方盛者，将顾其正而补之乎，抑先其邪
而攻之乎。见有不的，则死生系之，此其所以宜慎也。夫正者本也，邪者标也。若正气即虚
，则邪气虽盛，亦不可攻。盖恐邪未去而正已先脱，呼吸变生，则措手无及。故治虚邪者，
当先顾正气，正气存则不致于害。且补中自有攻意，盖补阴即所以攻热，补阳即所以攻寒。
世未有正气复而邪不退者，亦未有正气竭而命不倾者。如必不得已，亦当酌量缓急，暂从权
宜。从少从多，寓战于守，斯可矣，此治虚之道也。若正气无损者，邪气难微，自不宜补，
盖补之则正无与而邪反盛，适足以藉寇兵而资盗粮。故治实证者。当直去其邪，邪去则身安
。但法贵精专，便臻速效，此治实之法也。要之能胜攻者，方是实证，实者可攻，何虑之有
。不能胜攻者，便是虚证。气去不返，可不寒心，此邪正之本末，有不可不知也。
惟是假虚之证不多见，而假实之证最多也。假寒之证不难治，而假热之治多误也。然
者多热，虚者多寒。如丹溪曰∶气有余，便是火。故实能受寒，而不知气不足便是寒，故虚
能受热，医有不知真假本末者，害无穷矣。）帝曰∶反治谓何？岐伯曰∶热因寒用，寒因热
用，塞因塞用，通因通用。必伏其所主，而先其所因，其始则同，其终则异。可使破积，可
使溃坚，可使气和，可使必已。（热因寒用者，如大寒内结，当治以热，然寒甚格热，热不
得前，则以热药冷服。下嗌之后，冷体即消，热性便发。情且不违，而致大益，此热因寒用
之法也。寒因热用者，如大热在中，以寒攻治，则不入，以热攻治，则病增。乃以寒药热服，
入腹之后，热气即消，寒性遂行，情且协和，而病以减，此寒因热用之法也，如五常政大论
云∶治热以寒，温而行之。治寒以热，凉而行之。亦寒因热用，热因寒用之义。塞因塞用者，
如下气虚乏，中焦气壅，欲散满则更虚其下，欲补下则满甚于中。治不知本，而先攻其满，
药入或减，药过依然，气必更虚，病必渐甚。乃不知少服则资壅，多服则宣通。峻补其下，
以疏启其中，则下虚自实，中满自除，此塞因塞用之法也。如大热内蓄，或大寒内凝，
留滞，泻利不止，寒滞者以热下之，热滞者以寒下之，此通因通用之法也。以上四治，
其所主者，制病之本也。先其所因者，求病之由也。既得其本，而以真治真，以假对假
始也治类似同，其终也病变则异矣，是为反治之法，故可使破积溃坚，气和而病必已也
入声。）帝曰∶善。气调而得者何如？岐伯曰∶逆之从之，逆而从之，从而逆之，疏气令调，
则其道也。（气调而得者，言气本调和，而偶感于外也。岐伯言其治法，亦无过逆之从之而
已，其间有宜主治逆而佐从之者，有宜主治从而佐逆之者，皆所以疏泄其邪气，而令其调和，
此治气调而病于外者之道也。）
素问至真要大论。帝曰∶方制君臣，何谓也？岐伯曰∶主病之谓君，佐君之谓臣，应臣
之谓使，非上下三品之谓也。（主病者，对证之要药也，故谓之君，君者，味数少而分两重，
赖
数可出入，而分两更轻，所以备通行向导之使也。此则君臣佐使之义，非上下三品，如下文
善恶殊贯之调也。使去声。）帝曰∶三品何谓？岐伯曰∶所以明善恶之殊贯也。（前言方制，
言处方之制，故有君臣佐使。此言药性善恶，故有上中下之殊。神农云∶上药为君，主养命
以应天。中药为臣，主养性以应人。下药为佐使，主治病以应地。故在本草经有上中下三品
之分，此所谓善恶之殊贯也。）
素问至真要大论。帝曰∶病之中外何如？岐伯曰∶从内之外者调其内，从外之内者治其
外。（从内之外者，内为本。从外之内者，外为本。但治其本，无不愈矣。）从内之外而盛于
外者，先调其内而后治其外。从外之内而盛于内者，先治其外而后调其内。（病虽盛于标，
治
外不相及，自各一病也。主病，重病也。此犹律家二罪俱发，科其重也。按此篇即三因之义
也，如金匮要略曰∶千般 难，不越三条。一者经络受邪入脏腑，为内所因也。二者四肢九
窍血脉相传，壅塞不通，为外皮肤所中也。三者房室金刃虫兽所伤也。故无择着三因方曰∶
有内因，有外因，有不内外因。盖本于仲景之三条，而仲景之论，实本诸此尔。 昌震切，
病也。）帝曰∶善病之中外何如？（前问病之中外，答以标本之义。故此复问，盖欲明阴阳
治
微者调之，其次平之。盛者夺之，汗之下之。寒热温凉，衰之以属，随其攸利。（方，法也
。阴阳，三阴三阳也。中外，脏腑经络也。各守其乡，各安于其所也。微者调之，谓小寒之
气，和之以温。小热之气，和之以凉也。其次平之，谓大寒之气，平之以热。大热之气，平
之以寒也。盛者夺之，谓邪之甚者，当直攻而取之。如甚于外者汗之，甚于内者下之。凡宜
寒宜热，宜温宜凉，各求其同气者，以衰去之，是谓随其所利也。别必列切。）
素问五常政大论。帝曰∶有毒无毒，服有约乎？（约，度也。禁服篇曰∶夫约方者，犹
约囊也，囊满而弗约则输泄。方成弗约，则神与弗俱。）岐伯曰∶病有新久，方有大小，有
毒无毒，固宜常制矣。（病重者宜大，病轻者宜小，无毒者宜多，有毒者宜少，皆常制之约
也。）大毒治病，十去其六。常毒治病，十去其七。小毒治病，十去其八。无毒治病，十去
其九。（药性有大毒常毒小毒无毒之分，去病有六分七分八分九分之约者。盖以治病之法，
药不及病，则无济于事。药过于病，则反伤其正，而生他患矣。故常知约制，而进止有度也。
王氏曰∶大毒之性烈，其为伤也多。小毒之性和，其为伤也少。常毒之性，减大毒之性一等，
加小毒之性一等，所伤可知也。故至约必止之，以待来证尔。然无毒之药，性虽平和，久而
多之，则气有偏胜，必有偏绝。久攻之则脏气偏弱，既弱且困，不可长也，故十去其九而止。）
谷肉果菜，食养尽之。无使过之，伤其正也。（病已去其六七八九，而有余未尽者，则当以
谷肉果菜食养，以尽病邪，勿以毒药尽病邪也。如藏气法时论曰，毒药攻邪，五谷为养，五
果为助，五畜为益，五菜为充者是也。然毒药难有约制，而饮食亦贵得宜，不可使之太过，
过则反伤其正也。）不尽，行复如法。（如此而犹有未尽，则再行前法以渐除之。宁从乎慎也，
必先岁气，无伐天和，五运有纪，六气有序，四时有令，阴阳有节，皆岁气也。人气应之以
生长收藏，即天和也。设不知岁气变迁，而妄呼寒热，则邪正盛衰无所辨，未免犯岁气，伐
天和矣。天枉之由，此其为甚。）无盛盛，无虚虚，而遗人夭殃。（邪气实者复助之，盛其盛
矣。正气夺者复攻之，虚其虚矣。不知虚实，妄施攻补，以致盛者愈盛，虚者愈虚。真气日
消，则病气日甚，遗人夭殃，医之咎也。）无致邪，无失正，绝人长命。（盛其盛，是致邪也。
虚其虚，是失正也。重言之，所以深戒夫伐天和而绝人长命，以见岁气不可不慎也。）
厥阴（木风）司天，（巳亥年）风淫所胜，平以辛凉，（王注云，厥阴气未为盛热，故以
凉药平之。）佐以甘苦，以甘缓之，以酸泻之。（风为木气，金能胜之，故平以辛凉。过于辛，
恐反伤其气，故佐以苦甘。苦胜辛，甘益气也。木性急，故以甘缓之，以酸泻之者。木之正
味，其泻以酸也。）清反胜之，治以酸温，佐以甘苦。（或气有不及，则金之清气，反能胜之。
故当
少阴（火君）司天，（子午年）热淫所胜，平以咸寒，佐以苦甘，以酸收之。（热为火气，
水能胜之，故平以咸寒，佐以甘苦。甘胜咸，所以防咸之过也。苦能泄，所以去热之实也。
热盛于经而不敛者，以酸收之。）寒反胜之，治以甘温，佐以苦酸辛，（或气有不及，则水之
寒气，反能胜之，故当治以甘温。甘能胜水，温能制寒也。佐以苦酸辛，寒得苦而温，得辛
而散。且火为水胜，则心苦缓，故宜食酸以收之。）
太阴（湿土）司天，（丑未年）湿淫所胜，平以苦热，佐以酸辛，以苦燥之，以淡泄之。
（湿为土气，燥能除之，故平以苦热。酸从木化，制土者也。而辛胜酸，所以防酸之过也，
故佐以酸辛。以苦燥之者，苦从火化也。以淡泄之者，淡能利窍也。脏气法时论曰∶脾苦湿，
急食苦以燥之是也。）湿上甚而热，治以苦温，佐以甘辛，以汗为故而止。（湿郁于上而成热
者，治以苦温。苦以泄热，温以行湿也。佐以甘辛，甘以和中，辛以散郁也。则湿热之在上，
以微汗如故而止矣。）热反胜之，治以苦寒，佐以苦酸。（苦寒所以祛热，热胜则亡阴液，故
佐以苦酸。）
少阳（相火）司天，（寅申年）火淫所胜，平以咸冷，佐以苦甘，以酸收之，以苦发之，
以酸复之，热淫同。（水能胜火，故平以咸冷。苦能泻火之实，甘能缓火之急，故佐以苦甘。
火盛而散越者，以酸收之。火郁而留伏者，以苦发之。然以发去火，未免伤气，故又当以酸
复之，而火热二气同治也。）寒反胜之，治以甘热，佐以苦辛。（或气有不及，与上文寒胜热
淫大同。）
阳明（燥金）司天，（卯酉年）燥淫所胜，平以苦温，佐以酸辛，以苦下之。（燥为金气，
火能胜之，平以苦温，苦从火化也。佐以酸辛，酸能生津，辛能润燥也。燥结不通，则邪实
于内，故以苦下之。）热反胜之，治以辛寒，佐以苦甘。（辛寒所以润燥散热，苦甘所以泻火
生金。）
太阳（寒水）司天，（辰戌年）寒淫所胜，平以辛热，佐以甘苦，以咸泻之。（辛热足以
散寒，苦甘可以胜水。以咸泻之，水之正味，其泻以咸也。）热反胜之，治以咸冷，佐以苦
辛。（或气有不及，则热反胜之，故治以咸冷，抑火邪也，佐以苦辛，苦能泄热，辛能散热
也。）
厥阴（风木）在泉，（寅申年）风淫于内，治以辛凉，佐以甘苦，以甘缓之，以辛散之。
（治以辛凉，佐以甘苦，以甘缓之，俱与上文司天治同。以辛散之者，所谓肝欲散，急食辛
以散之也。）清反胜之，治以酸温，佐以甘苦，以辛平之。（治以酸温，佐以苦甘，俱与司天
反胜治同。以辛平之者，木之正味，其补以辛，金之正味，其泻以辛也。）少阴（君火）在
泉，（卯酉年）热淫于内，治以咸寒，佐以甘苦，以酸收之，以苦发之。（治以咸寒，佐以甘
苦，以酸收之，俱与上文司天治同。以苦发之者，热郁于内而不解者，以苦发之。）寒反胜
之，治以甘热，佐以苦辛，以咸平之。（此与上文司天反胜大同。以咸平之者，火之正味，
其补以咸，水之正味，其泻以咸也。太阴湿土）在泉，（辰戌年）湿淫于内，治以苦热，佐
以酸淡，以苦燥之，以淡泄之。（此与司天之治大同。）热反胜之，治以苦冷，佐以咸甘，以
苦平之。（或气有不及，则火之热气，反能胜之。故当治以苦冷，抑火邪也。佐以咸甘，咸
寒制热，甘温补土也。以苦平之，即苦冷之义。）
少阳（相火）在泉，（巳亥年）火淫于内，治以咸冷，佐以苦辛，以苦发之。（相火，畏
火也，故宜治以咸冷。苦能泄火，辛能散火，故用以为佐。以酸收之，以苦发之，义与上文
热淫治同。）寒反胜之，治以甘热，佐以辛苦，以咸平之。（或气有不及，与上文热司于地者
同其治。）
阳明（燥金）在泉，（子午年）燥淫于内，治以苦温，佐以甘辛，以苦下之。（燥为金气，
这是正治法。至于假寒证，是阳证表现出阴象，火极盛时似水之象。体表虽寒冷但体内则热，脉象数而有力，或沉取时鼓击有力，或身体寒冷厌恶衣物，或大便热结便秘，或烦躁口渴想喝水，或排泄物秽浊臭恶，这些情况说明恶寒并非真寒，明明是热证，这就是所谓热极反兼寒化，也称为阳盛格阴。假热证，是阴证表现出阳象，水极盛时似火之象。体表虽发热但体内则寒，脉象微细而弱，或数而虚软，或浮大无根，或弦芤且断续不连。身体虽然炽热，但神志安静，说话虽然谵妄胡言，但声音微弱。或有虚性狂躁起倒，但制止后即停止。或有蚊迹样的假斑，颜色浅红且细碎。或喜欢冷水，但饮用量不多。或舌苔面赤，但不愿撤去衣被。或小便频多，但大便不结。这些情况说明恶热并非真热，明明是寒证，这就是所谓寒极反兼热化，也称为阴盛格阳。这些都是假病。假寒证要清其内热，内热清了则浮越的阴气自然退散。假热证要温其真阳，中焦温暖了则虚火自然归原。这属于从治法。又如虚实的治疗，实证用泻法，虚证用补法，这是不可改变的原则。然而至虚之证可能有盛实的假象，这就是假实。大实之证可能有羸弱的假象，这就是假虚。总之，虚证是正气虚。表现为面色惨淡、形体疲惫，精神衰败、气怯无力。或自汗不止，或大小便失禁，或梦遗滑精，或呕吐膈塞，或病程长久攻伐过多，或气短似喘，或劳伤过度，或突然困顿意志丧失，或外表症状看似实证，但脉象虚弱无神的，都是应当用补法的虚证。实证是邪气实。或外邪闭阻于经络，或内结于脏腑，或气机壅滞而不行，或血液留滞而凝涩，必须脉象与病证都盛实的，才是应当用攻法的实证。然而虚实之间，最容易混淆，有不可不辨别真伪的地方。如《通评虚实论》说：邪气盛则实，正气夺则虚，这是虚实的大法。假如有人，正气已受损而邪气正盛，是顾护正气而补它呢，还是先祛邪气而攻它呢？见解如果不确切，就关系到生死，这就是之所以应该谨慎的原因。正气是本，邪气是标。如果正气已经虚弱，那么邪气即使强盛，也不可攻伐。因为恐怕邪气未去而正气先脱，呼吸间发生变故，就来不及措手了。所以治疗虚邪之证，应当先顾护正气，正气存在就不会造成危害。而且补法中自有攻伐之意，补阴就是用来清热，补阳就是用来散寒。世上没有正气恢复而邪气不退的，也没有正气竭尽而生命不倾覆的。如果不得已，也应当斟酌缓急，暂时权宜变通。从少或从多，寓攻战于防守之中，就可以了，这是治疗虚证的方法。如果正气没有损伤，邪气难以消除，自然不宜用补法，因为补益则正气无所助而邪气反而更盛，这正好是给敌人兵器、资助盗贼粮食。所以治疗实证，应当直接去除邪气，邪气去了身体就安泰。但治法贵在精专，才能迅速见效，这是治疗实证的方法。总之，能够承受攻伐的，才是实证，实证可以攻伐，有什么可忧虑的呢。不能承受攻伐的，便是虚证。气一去不复返，岂不让人寒心，这是邪正的本末关系，有不可不知道的。
只是假虚之证不多见，而假实之证最多。假寒之证不难治疗，而假热之证容易误治。实则多热，虚则多寒。如朱丹溪说：气有余，便是火。所以实证能耐受寒凉，而不知道气不足便是寒，所以虚证能耐受温热。医生如果不知道真假本末，危害无穷矣。黄帝问：什么是反治？岐伯说：热因寒用，寒因热用，塞因塞用，通因通用。必须制服疾病的主因，而先探求疾病的起因，开始用药性质似乎相同，最终效果却不同。可以使积块破除，可以使坚结溃散，可以使气机调和，可以使疾病痊愈。（热因寒用，如大寒凝结在内，应当用热药治疗，但寒甚格拒热药，热药不得进入，就用热药冷服。咽下之后，冷体即消，热性便发。病情不违背，而获得大益，这就是热因寒用的方法。寒因热用，如大热在中，用寒药攻治则不入，用热药攻治则病增。于是用寒药热服，入腹之后，热气即消，寒性遂行，病情协和，而病减，这就是寒因热用的方法。如《五常政大论》说：治热以寒，温而行之；治寒以热，凉而行之。也是寒因热用、热因寒用的意义。塞因塞用，如下焦气虚乏，中焦气壅，想散满则更虚其下，想补下则满甚于中。治疗不知根本，而先攻其满，药入或许减轻，药过依然，气必更虚，病必渐重。于是知道少服则资助壅滞，多服则宣通。峻补其下，以疏启其中，则下虚自实，中满自除，这就是塞因塞用的方法。如大热内蓄，或大寒内凝，留滞，泻利不止，寒滞者用热下药，热滞者用寒下药，这就是通因通用的方法。以上四种治法，其所主的是制病的根本。先其所因的是求病的由来。既然得到了根本，而以真治真，以假对假，开始治疗类似同，最终病变则异了，这就是反治法，所以可以使积块破除、坚结溃散，气机和调而疾病必愈。）黄帝说：好。气调而得的是什么情况？岐伯说：逆之从之，逆而从之，从而逆之，疏泄气令其调和，这就是其道。（气调而得，是说气原本调和，而偶然感受外邪。岐伯说其治法，也不过是逆之从之而已，其中有适宜主治逆而佐以从的，有适宜主治从而佐以逆的，都是为了疏泄邪气，而令其调和，这是治疗气调而病于外的方法。）
出自《素问·至真要大论》。黄帝问：方剂的君臣制度，是什么意思？岐伯说：主治疾病的叫君，辅助君的叫臣，配合臣的叫使，不是指上中下三品的分类。（主治者，是对证的要药，所以叫君。君药，味数少而分量重，依靠它来主导。臣药，味数可出入，而分量更轻，所以备通行向导之用。这就是君臣佐使的意义，不是上中下三品，如下文善恶殊贯的调配。使，读去声。）黄帝问：三品是什么意思？岐伯说：是用来阐明善恶的不同类别的。（前言方制，讲处方的制度，所以有君臣佐使。此言药性善恶，所以有上中下的区别。神农说：上药为君，主养命以应天。中药为臣，主养性以应人。下药为佐使，主治病以应地。所以在《本草经》有上中下三品的区分，这就是所谓的善恶殊贯。）
出自《素问·至真要大论》。黄帝问：病在内外是怎么回事？岐伯说：从内之外发的，调理其内；从外之内传的，治疗其外。（从内之外者，内为本。从外之内者，外为本。只要治其本，无不痊愈。）从内之外而盛于外的，先调其内而后治其外。从外之内而盛于内的，先治其外而后调其内。（病虽盛于标，但治外不相及，各自是一病。主病，指重病。这就像律法家二罪俱发，科以重罪。按此篇即三因之义，如《金匮要略》说：千般疢难，不越三条。一者经络受邪入脏腑，为内所因也。二者四肢九窍血脉相传，壅塞不通，为外皮肤所中也。三者房室金刃虫兽所伤也。所以无择著《三因方》说：有内因，有外因，有不内外因。大概本于张仲景的三条，而张仲景的论述，其实本于此尔。疢，昌震切，病也。）黄帝问：善，病之中外是怎么回事？（前问病之中外，答以标本之义。故此复问，盖欲明阴阳治法。）微者调之，其次平之。盛者夺之，汗之下之。寒热温凉，衰之以属，随其攸利。（方，法也。阴阳，三阴三阳也。中外，脏腑经络也。各守其乡，各安于其所也。微者调之，谓小寒之气，和之以温；小热之气，和之以凉也。其次平之，谓大寒之气，平之以热；大热之气，平之以寒也。盛者夺之，谓邪之甚者，当直攻而取之。如甚于外者汗之，甚于内者下之。凡宜寒宜热，宜温宜凉，各求其同气者，以衰去之，是谓随其所利也。别，必列切。）
出自《素问·五常政大论》。黄帝问：有毒无毒，服用有节制吗？（约，度也。《禁服篇》说：夫约方者，犹约囊也，囊满而弗约则输泄。方成弗约，则神与弗俱。）岐伯说：病有新久，方有大小，有毒无毒，固宜常制矣。（病重者宜大，病轻者宜小，无毒者宜多，有毒者宜少，皆常制之约也。）大毒治病，十去其六。常毒治病，十去其七。小毒治病，十去其八。无毒治病，十去其九。（药性有大毒、常毒、小毒、无毒之分，去病有六分、七分、八分、九分之约者。盖以治病之法，药不及病，则无济于事。药过于病，则反伤其正，而生他患矣。故常知约制，而进止有度也。王氏曰：大毒之性烈，其为伤也多。小毒之性和，其为伤也少。常毒之性，减大毒之性一等，加小毒之性一等，所伤可知也。故至约必止之，以待来证尔。然无毒之药，性虽平和，久而多之，则气有偏胜，必有偏绝。久攻之则脏气偏弱，既弱且困，不可长也，故十去其九而止。）谷肉果菜，食养尽之。无使过之，伤其正也。（病已去其六七八九，而有余未尽者，则当以谷肉果菜食养，以尽病邪，勿以毒药尽病邪也。如《藏气法时论》曰：毒药攻邪，五谷为养，五果为助，五畜为益，五菜为充者是也。然毒药难有约制，而饮食亦贵得宜，不可使之太过，过则反伤其正也。）不尽，行复如法。（如此而犹有未尽，则再行前法以渐除之。宁从乎慎也，必先岁气，无伐天和，五运有纪，六气有序，四时有令，阴阳有节，皆岁气也。人气应之以生长收藏，即天和也。设不知岁气变迁，而妄呼寒热，则邪正盛衰无所辨，未免犯岁气，伐天和矣。天枉之由，此其为甚。）无盛盛，无虚虚，而遗人夭殃。（邪气实者复助之，盛其盛矣。正气夺者复攻之，虚其虚矣。不知虚实，妄施攻补，以致盛者愈盛，虚者愈虚。真气日消，则病气日甚，遗人夭殃，医之咎也。）无致邪，无失正，绝人长命。（盛其盛，是致邪也。虚其虚，是失正也。重言之，所以深戒夫伐天和而绝人长命，以见岁气不可不慎也。）
厥阴（风木）司天，（巳亥年）风淫所胜，平以辛凉，（王注云，厥阴气未为盛热，故以凉药平之。）佐以甘苦，以甘缓之，以酸泻之。（风为木气，金能胜之，故平以辛凉。过于辛，恐反伤其气，故佐以苦甘。苦胜辛，甘益气也。木性急，故以甘缓之，以酸泻之者。木之正味，其泻以酸也。）清反胜之，治以酸温，佐以甘苦。（或气有不及，则金之清气，反能胜之。故当...）
少阴（君火）司天，（子午年）热淫所胜，平以咸寒，佐以苦甘，以酸收之。（热为火气，水能胜之，故平以咸寒，佐以甘苦。甘胜咸，所以防咸之过也。苦能泄，所以去热之实也。热盛于经而不敛者，以酸收之。）寒反胜之，治以甘温，佐以苦酸辛，（或气有不及，则水之寒气，反能胜之，故当治以甘温。甘能胜水，温能制寒也。佐以苦酸辛，寒得苦而温，得辛而散。且火为水胜，则心苦缓，故宜食酸以收之。）
太阴（湿土）司天，（丑未年）湿淫所胜，平以苦热，佐以酸辛，以苦燥之，以淡泄之。（湿为土气，燥能除之，故平以苦热。酸从木化，制土者也。而辛胜酸，所以防酸之过也，故佐以酸辛。以苦燥之者，苦从火化也。以淡泄之者，淡能利窍也。《脏气法时论》曰：脾苦湿，急食苦以燥之是也。）湿上甚而热，治以苦温，佐以甘辛，以汗为故而止。（湿郁于上而成热者，治以苦温。苦以泄热，温以行湿也。佐以甘辛，甘以和中，辛以散郁也。则湿热之在上，以微汗如故而止矣。）热反胜之，治以苦寒，佐以苦酸。（苦寒所以祛热，热胜则亡阴液，故佐以苦酸。）
少阳（相火）司天，（寅申年）火淫所胜，平以咸冷，佐以苦甘，以酸收之，以苦发之，以酸复之，热淫同。（水能胜火，故平以咸冷。苦能泻火之实，甘能缓火之急，故佐以苦甘。火盛而散越者，以酸收之。火郁而留伏者，以苦发之。然以发去火，未免伤气，故又当以酸复之，而火热二气同治也。）寒反胜之，治以甘热，佐以苦辛。（或气有不及，与上文寒胜热淫大同。）
阳明（燥金）司天，（卯酉年）燥淫所胜，平以苦温，佐以酸辛，以苦下之。（燥为金气，火能胜之，平以苦温，苦从火化也。佐以酸辛，酸能生津，辛能润燥也。燥结不通，则邪实于内，故以苦下之。）热反胜之，治以辛寒，佐以苦甘。（辛寒所以润燥散热，苦甘所以泻火生金。）
太阳（寒水）司天，（辰戌年）寒淫所胜，平以辛热，佐以甘苦，以咸泻之。（辛热足以散寒，苦甘可以胜水。以咸泻之，水之正味，其泻以咸也。）热反胜之，治以咸冷，佐以苦辛。（或气有不及，则热反胜之，故治以咸冷，抑火邪也，佐以苦辛，苦能泄热，辛能散热也。）
厥阴（风木）在泉，（寅申年）风淫于内，治以辛凉，佐以甘苦，以甘缓之，以辛散之。（治以辛凉，佐以甘苦，以甘缓之，俱与上文司天治同。以辛散之者，所谓肝欲散，急食辛以散之也。）清反胜之，治以酸温，佐以甘苦，以辛平之。（治以酸温，佐以苦甘，俱与司天反胜治同。以辛平之者，木之正味，其补以辛，金之正味，其泻以辛也。）少阴（君火）在泉，（卯酉年）热淫于内，治以咸寒，佐以甘苦，以酸收之，以苦发之。（治以咸寒，佐以甘苦，以酸收之，俱与上文司天治同。以苦发之者，热郁于内而不解者，以苦发之。）寒反胜之，治以甘热，佐以苦辛，以咸平之。（此与上文司天反胜大同。以咸平之者，火之正味，其补以咸，水之正味，其泻以咸也。太阴湿土在泉，（辰戌年）湿淫于内，治以苦热，佐以酸淡，以苦燥之，以淡泄之。（此与司天之治大同。）热反胜之，治以苦冷，佐以咸甘，以苦平之。（或气有不及，则火之热气，反能胜之。故当治以苦冷，抑火邪也。佐以咸甘，咸寒制热，甘温补土也。以苦平之，即苦冷之义。）
少阳（相火）在泉，（巳亥年）火淫于内，治以咸冷，佐以苦辛，以苦发之。（相火，畏火也，故宜治以咸冷。苦能泄火，辛能散火，故用以为佐。以酸收之，以苦发之，义与上文热淫治同。）寒反胜之，治以甘热，佐以辛苦，以咸平之。（或气有不及，与上文热司于地者同其治。）
This is the method of direct treatment (Zheng Zhi). As for false cold, it is a Yang syndrome manifesting as Yin, where extreme fire resembles water. Although the exterior is cold, the interior is hot; the pulse is rapid and forceful, or deep but striking forcefully upon palpation; or the body is cold and the patient dislikes clothing; or there is hot constipation; or irritability, thirst, and desire to drink; or foul-smelling intestinal discharge. These indicate that aversion to cold is not true cold, but clearly a heat syndrome. This is what is called "extreme heat counteracting with cold transformation," also known as "Yang excess repelling Yin." False heat is when a Yin syndrome manifests as Yang, where extreme water resembles fire. Although the exterior is hot, the interior is cold; the pulse is faint and weak, or rapid but empty, or floating and large without root, or wiry and hollow (Xuan Kou) and intermittent. Although the body feels blazingly hot, the spirit is calm; although speech is delirious, the voice is weak. There may be false mania with tossing about, which stops when restrained. There may be flea-bite-like false macules, light red and finely scattered. The patient may prefer cold water but drinks little. The tongue coating may be red on the surface, yet the patient does not remove blankets. Urine may be frequent, yet stool is not dry. These indicate that aversion to heat is not true heat, but clearly a cold syndrome. This is what is called "extreme cold counteracting with heat transformation," also known as "Yin excess repelling Yang." These are all false diseases. For false cold, clear the internal heat; once internal heat is cleared, floating Yin will retreat. For false heat, warm the true Yang; once the middle warms, deflected fire returns to its origin. This belongs to the method of following treatment (Cong Zhi).
Regarding the treatment of deficiency and excess: excess is treated by purging, deficiency by tonifying; this is an unchangeable principle. However, extreme deficiency may present with excessive symptoms, which is false excess. Extreme excess may present with emaciated symptoms, which is false deficiency. In short, deficiency refers to deficiency of righteous Qi (Zheng Qi). It manifests as a pale/dismal complexion and fatigued form, depleted spirit and timid Qi. There may be spontaneous sweating that does not stop, incontinence of urine and feces, nocturnal emission or seminal leakage, vomiting and obstruction, prolonged illness with excessive purgation, shortness of breath resembling asthma, overexertion, sudden exhaustion and loss of will, or external symptoms appearing excess-like but the pulse is weak and lacking spirit. All these are deficiency syndromes requiring tonification. Excess refers to excess of pathogenic factors (Xie Qi). Pathogens may block the meridians externally, or knot internally within the Zang-Fu organs; Qi may stagnate and fail to circulate, or blood may remain stagnant and coagulate. Only when both the pulse and the disease presentation are robust is it an excess syndrome requiring attack/purging. However, between deficiency and excess, confusion is most common, and one must distinguish truth from falsehood. As stated in *Tong Ping Xu Shi Lun*: "When pathogenic factors are abundant, it is excess; when righteous Qi is depleted, it is deficiency." This is the general principle of deficiency and excess. If a person has depleted righteous Qi while pathogenic factors are flourishing, should one protect the righteous Qi and tonify it, or first attack the pathogenic factors? If the judgment is not accurate, life and death depend on it; thus, caution is essential. Righteous Qi is the root; pathogenic factors are the branch. If righteous Qi is already deficient, even if pathogenic factors are strong, they must not be attacked. For fear that pathogens will not be expelled while righteous Qi collapses first, leading to changes during respiration that cannot be handled. Therefore, in treating deficiency with pathogenic factors, one must first protect righteous Qi. If righteous Qi exists, harm will not occur. Moreover, tonification contains the intent of purging; tonifying Yin clears heat, tonifying Yang disperses cold. There is no case in the world where righteous Qi recovers while pathogens remain, nor where righteous Qi is exhausted while life is preserved. If unavoidable, one must weigh urgency and employ temporary expedients. Varying the dosage, embedding attack within defense, is acceptable. This is the method for treating deficiency. If righteous Qi is undamaged and pathogens are difficult to eliminate, tonification is inappropriate. Tonifying would leave righteous Qi unsupported while pathogens flourish, effectively arming the enemy and feeding the thief. Thus, for excess syndromes, one should directly remove pathogens; once pathogens are gone, the body is safe. The method must be precise and focused to achieve rapid results; this is the method for treating excess. Ultimately, only those capable of withstanding attack are true excess syndromes; excess can be attacked, so why worry? Those unable to withstand attack are deficiency syndromes. Once Qi departs and does not return, one should be terrified. This is the root and branch of pathogens and righteous Qi, which must be known.
False deficiency syndromes are rare, while false excess syndromes are most common. False cold is not difficult to treat, but false heat is often mismanaged. Excess tends toward heat, deficiency tends toward cold. As Zhu Danxi said: "Excess Qi is Fire." Thus, excess can tolerate cold, but one must know that deficiency of Qi is cold; therefore, deficiency can tolerate heat. Physicians who do not understand truth, falsehood, root, and branch cause infinite harm.
The Yellow Emperor asked: What is reverse treatment (Fan Zhi)? Qibo replied: Heat used with cold administration, cold used with heat administration, obstruction treated with obstruction, diarrhea treated with purgation. One must subdue the main factor and address the cause first. Initially, the approach seems similar, but the outcome differs. One can break accumulations, dissipate hardness, harmonize Qi, and ensure cure.
(Heat used with cold administration: e.g., severe cold congealing internally requires heat treatment. But if cold repels heat preventing entry, administer heat medicine cold. After swallowing, the cold nature dissipates, and the heat nature activates. The condition is not violated, and great benefit is achieved. This is heat used with cold administration. Cold used with heat administration: e.g., severe heat in the center. Cold medicine fails to enter; heat medicine worsens the disease. Administer cold medicine hot. After entering the abdomen, the heat dissipates, and the cold nature acts. The condition harmonizes, and the disease reduces. This is cold used with heat administration. As *Wu Chang Zheng Da Lun* states: Treat heat with cold, administer warmly; treat cold with heat, administer coolly. This embodies the meaning of cold used with heat and heat used with cold. Obstruction treated with obstruction: e.g., lower Qi deficiency with middle Jiao Qi stagnation. To scatter fullness worsens lower deficiency; to tonify lower worsens middle fullness. Not knowing the root, attacking fullness first yields temporary relief but eventual worsening and further Qi depletion. Knowing that small doses nourish stagnation while large doses promote circulation, severely tonify the lower to open the middle, lower deficiency self-corrects, middle fullness self-resolves. This is obstruction treated with obstruction. E.g., severe internal heat retention or severe internal cold congealing causing lingering diarrhea. Cold stagnation is treated with cold purgatives warmed by heat; heat stagnation is treated with heat purgatives cooled by cold. This is diarrhea treated with purgation. These four treatments address the root of the disease and seek its cause. Having obtained the root, treating truth with truth and falsehood with falsehood starts similarly but ends differently. This is reverse treatment, allowing one to break accumulations, dissipate hardness, harmonize Qi, and ensure cure.)
The Yellow Emperor asked: Good. What is the method for harmonized Qi? Qibo replied: Reverse and follow, follow and reverse, guide Qi to harmony. This is the way.
(The method for harmonized Qi refers to originally harmonious Qi accidentally affected by externals. Qibo's treatment involves reversing or following. Some require primary reversal with secondary following; some require primary following with secondary reversal. All serve to vent pathogens and restore harmony. This is the method for treating externals affecting harmonious Qi.)
From *Su Wen: Zhi Zhen Yao Da Lun*. The Yellow Emperor asked: What is the sovereign-minister-assistant-messenger system in prescriptions? Qibo replied: The agent treating the disease is Sovereign (Jun); assisting the Sovereign is Minister (Chen); responding to the Minister is Messenger (Shi). This does not refer to the Upper, Middle, and Lower grades.
(The agent is the key herb for the syndrome, hence Sovereign. Sovereign herbs are few in number and heavy in dose. Ministers have variable numbers and lighter doses, serving as guides and conductors. This is the meaning of Jun-Chen-Zuo-Shi, not the Upper/Middle/Lower grades. Shi is pronounced with a departing tone.) The Yellow Emperor asked: What are the three grades? Qibo replied: To clarify the distinction between good and bad properties.
(Prior discussion covered prescription structure (Jun-Chen-Zuo-Shi). This discusses herb properties (good/bad), hence Upper/Middle/Lower distinctions. Shennong said: Upper herbs are Sovereign, nourishing life corresponding to Heaven. Middle herbs are Ministers, nourishing nature corresponding to Humanity. Lower herbs are Assistants/Messengers, treating disease corresponding to Earth. Thus, *Ben Cao Jing* divides them into three grades, representing the distinction of good and bad properties.)
From *Su Wen: Zhi Zhen Yao Da Lun*. The Yellow Emperor asked: How about diseases inside and outside? Qibo replied: From inside to outside, regulate the inside; from outside to inside, treat the outside.
(Inside-to-outside: Inside is root. Outside-to-inside: Outside is root. Treating the root ensures cure.) From inside to outside, flourishing externally: regulate inside first, then treat outside. From outside to inside, flourishing internally: treat outside first, then regulate inside.
(Though flourishing at the branch, treatment addresses the root separately. Treating the main disease means treating the severe aspect. Like law regarding two crimes committed simultaneously, sentencing the heavier one. This chapter reflects the Three Causes theory. As *Jin Gui Yao Lue* states: A thousand illnesses do not exceed three categories. 1. Pathogens entering meridians to Zang-Fu, internal cause. 2. Transmission through limbs/nine orifices/blood vessels, blocked, external skin invasion. 3. Sexual excess, metal/blades, insects/beasts. Wu Ze's *San Yin Fang* categorizes Internal, External, and Non-internal/External causes, based on Zhang Zhongjing's three categories, which in turn derive from this text. Chen, chang zhen qie, disease.) The Yellow Emperor asked: Good, how about diseases inside and outside? (Previous question answered with root/branch theory. Re-asking to clarify Yin-Yang treatment.) Minor cases are regulated; next, balanced. Severe cases are seized, via sweating or purging. Cold, heat, warmth, coolness: diminish according to affinity, following what is beneficial.
(Fang means method. Yin-Yang refers to Three Yin/Three Yang. Inside/Outside refers to Zang-Fu/Meridians. Each stays in its place. Minor regulation: mild cold harmonized with warmth; mild heat harmonized with coolness. Next balancing: severe cold balanced with heat; severe heat balanced with cold. Seizure: severe pathogens directly attacked. Exterior severe: sweat; interior severe: purge. Whether cold, heat, warm, or cool, seek same-affinity agents to diminish, following benefits. Bie, bi lie qie.)
From *Su Wen: Wu Chang Zheng Da Lun*. The Yellow Emperor asked: Are there regulations for taking toxic and non-toxic herbs? (Yue means measure/regulation. *Jin Fu Pian* says: Regulating a prescription is like tying a bag; if full and untied, it leaks. If a prescription is made without regulation, spirit and efficacy are lost.) Qibo replied: Diseases have new/old onset; prescriptions have large/small sizes; toxic/non-toxic; regular regulations apply.
(Severe disease requires large dose; mild disease requires small dose. Non-toxic allows more; toxic allows less. These are standard regulations.) Great toxicity treats disease, remove six-tenths. Common toxicity removes seven-tenths. Minor toxicity removes eight-tenths. Non-toxic removes nine-tenths.
(Herbs vary in toxicity levels. Disease removal varies by tenths. Treatment principle: if herbs don't reach the disease, it's useless; if they exceed, they injure righteous Qi and cause other issues. Thus, know regulations and pace progress/stopping. Wang Bing notes: Great toxicity is fierce, causing much injury. Minor toxicity is mild, causing little injury. Common toxicity is intermediate. Stop at the limit to await recovery. Even non-toxic herbs, if taken long-term in excess, cause Qi imbalance and organ weakness. Hence, stop after removing nine-tenths.) Use grains, meats, fruits, vegetables to complete nourishment. Do not exceed, lest you injure righteous Qi.
(If disease is removed by six/tseven/eight/nine parts, remaining pathogens should be cleared by food therapy, not toxic herbs. As *Zang Qi Fa Shi Lun* states: Toxic herbs attack pathogens; grains nourish; fruits assist; meats benefit; vegetables fill. Herbs are hard to regulate precisely; diet must be appropriate. Excess injures righteous Qi.) If not fully resolved, repeat the method.
(If still unresolved, repeat previous methods gradually. Better to be cautious. First consider annual Qi, do not violate Heavenly Harmony. Five Movements have order, Six Qi have sequence, Four Seasons have commands, Yin-Yang have rhythm—all are Annual Qi. Human Qi responds with growth/storage. This is Heavenly Harmony. Ignoring Annual Qi changes and arbitrarily calling cold/heat leads to inability to distinguish pathogen/righteous Qi balance, offending Annual Qi and violating Heavenly Harmony. This is the cause of premature death.) Do not exacerbate excess, do not deplete deficiency, lest you bring early death upon people.
(If pathogen is excess and you aid it, you exacerbate excess. If righteous Qi is deficient and you attack, you deepen deficiency. Not knowing deficiency/excess, blindly applying purge/tonic makes excess worse and deficiency worse. True Qi daily declines, pathogen daily increases, bringing early death—this is the physician's fault.) Do not invite pathogens, do not lose righteous Qi, lest you cut off people's long life.
(Exacerbating excess invites pathogens. Depleting deficiency loses righteous Qi. Repeating this deeply warns against violating Heavenly Harmony and cutting off life, showing Annual Qi must be respected.)
Ju Yin (Wind-Wood) governs the Heaven (Si-Hai years). Wind excess prevailing: Balance with pungent-cool. (Wang Bing note: Ju Yin Qi is not yet intense heat, so use cool herbs to balance.) Assist with sweet-bitter. Use sweet to relax, sour to drain.
(Wind is Wood Qi; Metal overcomes it, so balance with pungent-cool. Too much pungent harms Qi, so assist with bitter-sweet. Bitter overcomes pungent; Sweet tonifies Qi. Wood nature is urgent, so sweet relaxes. Sour drains because sour is Wood's true flavor, and draining uses sour.) Clearness counteracts and prevails: Treat with sour-warm. Assist with sweet-bitter.
(If Qi is insufficient, Metal's clearness counteracts and prevails. Treat with sour-warm...)
Shao Yin (Fire-Sovereign) governs the Heaven (Zi-Wu years). Heat excess prevailing: Balance with salty-cold. Assist with sweet-bitter. Use sour to gather.
(Heat is Fire Qi; Water overcomes it, so balance with salty-cold. Assist with sweet-bitter. Sweet overcomes salty to prevent excess. Bitter drains to remove heat excess. Heat flourishing in meridians without gathering: use sour to gather.) Cold counteracts and prevails: Treat with sweet-warm. Assist with bitter-sour-pungent.
(If Qi is insufficient, Water's cold counteracts and prevails. Treat with sweet-warm. Sweet overcomes Water; Warm controls Cold. Assist with bitter-sour-pungent: Cold gets warmth from bitter, disperses from pungent. Fire overcome by Water means Heart suffers relaxation, so eat sour to gather.)
Tai Yin (Damp-Earth) governs the Heaven (Chou-Wei years). Damp excess prevailing: Balance with bitter-hot. Assist with sour-pungent. Use bitter to dry, pale to drain.
(Damp is Earth Qi; Dryness removes it, so balance with bitter-hot. Sour transforms from Wood, controlling Earth. Pungent overcomes Sour to prevent excess, so assist with sour-pungent. Bitter dries because Bitter transforms from Fire. Pale drains because Pale opens orifices. *Zang Qi Fa Shi Lun* says: Spleen suffers damp, urgently eat bitter to dry.) Damp upper excess with heat: Treat with bitter-warm. Assist with sweet-pungent. Stop when slight sweat restores normalcy.
(Damp stagnating upper Jiao forming heat: treat with bitter-warm. Bitter drains heat; Warm moves damp. Assist with sweet-pungent: Sweet harmonizes middle; Pungent disperses stagnation. Upper damp-heat stops with slight sweat restoring normal state.) Heat counteracts and prevails: Treat with bitter-cold. Assist with bitter-sour.
(Bitter-cold dispels heat. Heat excess consumes Yin fluids, so assist with bitter-sour.)
Shao Yang (Minister-Fire) governs the Heaven (Yin-Shen years). Fire excess prevailing: Balance with salty-cold. Assist with sweet-bitter. Use sour to gather, bitter to disperse, sour to restore. Same as heat excess.
(Water overcomes Fire, so balance with salty-cold. Bitter drains fire excess; Sweet relieves fire urgency, so assist with sweet-bitter. Fire flourishing and scattering: gather with sour. Fire stagnating and lurking: disperse with bitter. Dispersing fire hurts Qi, so restore with sour. Fire and heat treated together.) Cold counteracts and prevails: Treat with sweet-hot. Assist with bitter-pungent.
(If Qi is insufficient, same as above cold-overcoming-heat.)
Yang Ming (Dry-Metal) governs the Heaven (Mao-You years). Dryness excess prevailing: Balance with bitter-warm. Assist with sour-pungent. Use bitter to purge downward.
(Dryness is Metal Qi; Fire overcomes it, balance with bitter-warm (Bitter transforms from Fire). Assist with sour-pungent: Sour generates fluids; Pungent moistens dryness. Dryness knotting blocking, pathogen excess inside: purge downward with bitter.) Heat counteracts and prevails: Treat with pungent-cold. Assist with sweet-bitter.
(Pungent-cold moistens dryness and dissipates heat. Sweet-bitter drains fire and generates Metal.)
Tai Yang (Cold-Water) governs the Heaven (Chen-Xu years). Cold excess prevailing: Balance with pungent-hot. Assist with sweet-bitter. Use salty to drain.
(Pungent-hot scatters cold sufficiently. Sweet-bitter overcomes Water. Salty drains because Salty is Water's true flavor, draining uses salty.) Heat counteracts and prevails: Treat with salty-cold. Assist with bitter-pungent.
(If Qi is insufficient, heat counteracts and prevails. Treat with salty-cold to suppress Fire pathogen. Assist with bitter-pungent: Bitter drains heat; Pungent dissipates heat.)
Ju Yin (Wind-Wood) governs the Earth (Yin-Shen years). Wind excess inside: Treat with pungent-cool. Assist with sweet-bitter. Use sweet to relax, pungent to disperse.
(Treat with pungent-cool, assist sweet-bitter, sweet relaxes: same as Heaven governance above. Pungent disperses: Liver desires dispersion, urgently eat pungent to disperse.) Clearness counteracts and prevails: Treat with sour-warm. Assist with sweet-bitter. Use pungent to balance.
(Treat sour-warm, assist bitter-sweet: same as Heaven counteraction. Pungent balances: Sour is Wood's true flavor, tonifying uses pungent; Pungent is Metal's true flavor, draining uses pungent.) Shao Yin (Sovereign-Fire) governs the Earth (Mao-You years). Heat excess inside: Treat with salty-cold. Assist with sweet-bitter. Use sour to gather, bitter to disperse.
(Treat salty-cold, assist sweet-bitter, sour gathers: same as Heaven governance. Bitter disperses: Heat stagnating inside unresolved: disperse with bitter.) Cold counteracts and prevails: Treat with sweet-hot. Assist with bitter-pungent. Use salty to balance.
(Same as Heaven counteraction. Salty balances: Salty is Fire's true flavor, tonifying uses salty; Salty is Water's true flavor, draining uses salty.) Tai Yin Damp-Earth governs the Earth (Chen-Xu years). Damp excess inside: Treat with bitter-hot. Assist with sour-pale. Use bitter to dry, pale to drain.
(Same as Heaven governance.) Heat counteracts and prevails: Treat with bitter-cold. Assist with salty-sweet. Use bitter to balance.
(If Qi insufficient, Fire heat counteracts and prevails. Treat bitter-cold to suppress Fire. Assist salty-sweet: Salty-cold controls heat; Sweet-warm tonifies Earth. Bitter balances is same as bitter-cold.)
Shao Yang (Minister-Fire) governs the Earth (Si-Hai years). Fire excess inside: Treat with salty-cold. Assist with bitter-pungent. Use bitter to disperse.
(Minister-Fire fears Fire, so treat with salty-cold. Bitter drains fire; Pungent disperses fire, so assist. Gather with sour, disperse with bitter: meaning same as heat excess treatment above.) Cold counteracts and prevails: Treat with sweet-hot. Assist with bitter-pungent. Use salty to balance.
(If Qi insufficient, same treatment as heat governing Earth above.)
Yang Ming (Dry-Metal) governs the Earth (Zi-Wu years). Dryness excess inside: Treat with bitter-warm. Assist with sweet-pungent. Use bitter to purge downward.
(Dryness is Metal Qi...)