《五常政大论篇》曰∶天不足西北，左寒而右凉，地不满东南，右热而左温，其
故何也？（面巽言也。）阴阳之气，高下之理，大小之异也。（高下，谓地形。大小，谓阴阳之气盛衰之
异。中原地形，西北方高，东南方下，西方凉，北方寒，东方温，南方热。）东南方，阳也，阳者其精降
于下，故右热而左温。（阳精下降，故地气以温而和之于下矣。阳气生于东而盛于南，故东方温南方热，此
则气之多少明矣。）西北方，阴也，阴者其精奉于上，故左寒而右凉。（阴精奉上，故地以寒而和
之于上矣。阴气生于西而盛于北，故西方凉而北方寒，君面巽而言，臣面干而对也。）是以地有高下，气有
温凉，高者气寒，下者气热。（《六元正纪论》云∶至高之地，冬气常在。至下之地，春气常在。）阴精所
奉其人寿，阳精所降其人夭。（阴精所奉，高之地也。阳精所降，下之地也。阴方之地，阳不妄泄，寒
气外持，邪不数中正气坚守，故寿延。阳方之地，阳气耗散，发泄无充，风湿数中，真气倾竭，故夭折。今中
原之地，西北方人多寿，东南人多夭，中间犹各有微甚耳。）西北之气散而寒之，东南之气收而温
之，所谓同病异治也。（西方北方人皮肤闭，腠理密，人皆食热，故宜散宜寒。东方南方之人皮肤疏，腠
理开，人皆食冷，故宜收宜温。散，谓温浴，使中外条达。收，谓温中，不解表也。）根于中者，命曰神机，
神去则机息。根于外者，命曰气立，气止则化绝。（凡禀乎天者，以神为主，禀乎地者，以气为
主。诸有形之类，根于中者，生源系天，其所动浮，皆神气为机发之主，其所为也，物莫之知，是以神舍去，则
机发动用之道息矣。又以其生气之根本，乃发自身形之中，故曰∶根中也，其根于外者，生源系地，故其所生
长化收藏，皆为造化之气所成立，其所出也，物亦莫之知。是以气止息，则生化结成之道绝灭矣。其木火土金
水，燥湿液坚柔，虽常性不易，及乎外物去，生气离，根化绝止，则其常体性颜色，皆必变移其旧也。）气始而
生化，气散而有形，气布而蕃育，气终而象变。（始动而生化，流散而有形，布化而成结，终极
而万象皆变也。）气反者，病在上，取之下；病在下，取之上；病在中，傍取之。（下取，谓寒
逆于下，而热攻于上，不利于下，气盈于上，则温下以调之。上取，谓寒积于下，温之不去，阳藏不足，则补
其阳也。旁取，谓气并于左，则药熨其右，气并于右，则药熨其左以和之。）
有毒无毒，服有约乎？病有久新，方有大小，有毒无毒，固宜常制矣。大毒治病，十去其六，（下品药
毒，毒之大也。）常毒治病，十去其七，（中品药毒，次于小也。）小毒治病，十去其八，（上品药毒，次
于小也。）无毒治病，十去其九，（上品、中品、下品无毒药，悉谓之平。）谷肉果菜，食养尽之，无使过
之，伤其正也。（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。故十去其或六或七或八而即已。然
无毒之药，性虽平和，久而多之，则气有偏胜，则有偏绝，不可长也。故十去其九而止。服至约已，则以五谷、
五肉、五果、五菜，随五脏宜者食养尽之。）不尽，行复如法，（法，谓前四约也。余病不尽，然再行之，毒
之大小，至约而止，必无过也。）必先岁气，无伐天和，无盛盛，无虚虚，而遗人天殃，（不察虚
实，但思攻击，盛者转盛，虚者转盛，虚者转虚，万端之病，从兹而甚，真气日消，病势日侵，则殃咎之来，苦
夭之兴，难可逃也。）无致邪，无失正，绝人长命。（所谓伐天和也。攻虚谓实，是则致邪。不识脏之虚，斯
为失正。正既失，则为死之由矣。）夫经络以通，血气以从，复其不足，与众齐同，养之和之，
静以待时，谨守其气，无使倾移，其形乃彰，生气以长。（病去而瘠者，其经络已通，血气已
顺，当复其不足之脏，而与足者同，必养之和之，静以待时，形自彰而不瘠矣。）
《五常政大论篇》说：天的西北方不足，左边寒冷而右边凉爽；地的东南方不满，右边炎热而左边温和。这是什么原因呢？（这是用八卦中的巽卦来比喻说明。）这是因为阴阳之气、地形高下以及阴阳盛衰大小不同的缘故。（所谓“高下”，是指地形的差异。所谓“大小”，是指阴阳之气盛衰的不同。中原地区的地形，西北方高，东南方低；西方凉爽，北方寒冷，东方温和，南方炎热。）东南方属阳，阳气其精华下降于下方，所以右边热而左边温。（阳精下降，所以地气在下面变得温和。阳气生于东方而在南方旺盛，所以东方温和南方炎热，这清楚地表明了气的多少。）西北方属阴，阴气其精华奉升于上方，所以左边寒而右边凉。（阴精奉上，所以地气在上面变得寒冷。阴气生于西方而在北方旺盛，所以西方凉爽而北方寒冷，君面巽卦方向而言，臣面干卦方向而对答。）因此地有高下之分，气有温凉之别，高处气寒，低处气热。（《六元正纪论》说：最高的地方，冬气常在；最低的地方，春气常在。）阴精所奉之地的人长寿，阳精所降之地的人短命。（阴精所奉，是指高地。阳精所降，是指低地。阴方之地，阳气不妄泄，寒气外持，邪气不易侵犯正气，正气坚守，所以寿命延长。阳方之地，阳气耗散，发泄无充，风湿之邪频繁侵袭，真气倾竭，所以早夭。如今中原地区，西北方人大多长寿，东南方人大多短命，中间地区则各有轻重差别罢了。）西北方的气候特点是发散且寒冷，治疗应发散并清寒；东南方的气候特点是收敛且温热，治疗应收敛并温补，这就是所谓的“同病异治”。（西方和北方的人皮肤致密，腠理紧密，人们都吃热性食物，所以适宜发散和清寒。东方和南方的人皮肤疏松，腠理开泄，人们都吃冷性食物，所以适宜收敛和温中。发散，指温浴，使内外通达。收敛，指温中，不解表。）根源于体内的，叫做神机，神气离去则机能停止。根源于体外的，叫做气立，气止息则化生断绝。（凡是禀受于天的，以神为主；禀受于地的，以气为主。所有有形体的生物，根源于体内的，生源系于天，其活动浮动的，都以神气为发动的主宰，其所作为，万物不知，所以神舍离去，则机发动用的道理就停止了。又因为生气之根本，发自身形之中，所以说：根于中。那些根源于体外的，生源系于地，所以其生长化收藏，都为造化之气所成立，其所出，万物也不知。所以气止息，则生化结成之道就断绝了。木火土金水，燥湿液坚柔，虽然常性不变，但等到外物离去，生气离开，根化绝止，那么其常体性颜色，都必然改变旧貌。）气始动而生化，气散布而有形体，气布散而蕃育，气终结而象变。（始动而生化，流散而有形，布化而成结，终极而万象皆变。）气反的病症，病在上部，取穴在下部；病在下部，取穴在上部；病在中部，取穴在旁侧。（下取，指寒逆于下，而热攻于上，不利于下部，气盈于上，则温下以调和它。上取，指寒积于下，温之不去，阳藏不足，则补其阳气。旁取，指气并于左，则药熨其右，气并于右，则药熨其左以调和它。）
有毒和无毒的药物，服用有定规吗？疾病有久病和新病的区别，方剂有大方和小方的不同，无论有毒无毒，本来就有固定的制度。用大毒药物治病，病去十分之六就停药，（下品药毒性大，是大毒。）用常毒药物治病，病去十分之七就停药，（中品药毒性次之，比小毒大。）用小毒药物治病，病去十分之八就停药，（上品药毒性小，次于常毒。）用无毒药物治病，病去十分之九就停药，（上品、中品、下品无毒药，都称为平性药）。用谷肉果菜进行食养，将余邪尽除，不要过度，以免损伤正气。（大毒之性猛烈，其伤害也多。小毒之性和缓，其伤害少。常毒的性质，减大毒一等，加小毒一等，其伤害可知。所以到定规必须停止。所以病去十分之六或七或八就停止。然而无毒之药，性质虽平和，久而多服，则气有偏胜，则有偏绝，不可长期服用。所以病去十分之九就停止。服药达到定规后，则以五谷、五肉、五果、五菜，随五脏宜者进行食养，将余邪尽除。）如果病未尽除，再按此法施行，（法，指前四种定规。余病不尽，再行之，毒的大小，至定规而止，必不过度。）必须先察岁气，不要伐损天和，不要使实证更盛，不要使虚证更虚，从而给人留下灾殃，（不察虚实，只想攻击，实证转盛，虚证转虚，万端之病，从此加重，真气日消，病势日侵，则殃咎之来，苦夭之兴，难以逃脱。）不要导致邪气深入，不要失却正气，断绝人的长命。（这就是所谓伐天和。攻虚谓实，就是导致邪气。不识脏之虚，就是失却正气。正气既失，就是死亡的原因了。）经络通畅，血气顺行，恢复其不足，与众人相同，调养和谐，静待时机，谨守其气，不要使其倾移，其形体乃显，生气得以增长。（病去而消瘦者，其经络已通，血气已顺，应当恢复其不足之脏，与足者同等，必调养和谐，静待时机，形体自然彰显而不消瘦矣。）
The *Wu Chang Zheng Da Lun* (Great Discourse on the Five Regular Policies) states: The heaven is deficient in the northwest, where the left is cold and the right is cool; the earth is incomplete in the southeast, where the right is hot and the left is warm. What is the reason for this? (This is explained using the Xun trigram of the Eight Trigrams.) It is due to the principles of Yin and Yang Qi, the differences in terrain elevation, and the variations in the magnitude of Yin and Yang Qi. ("Elevation" refers to terrain. "Magnitude" refers to the differences in the prosperity and decline of Yin and Yang Qi. In the Central Plains, the terrain is higher in the northwest and lower in the southeast; the west is cool, the north is cold, the east is warm, and the south is hot.) The southeast belongs to Yang. The essence of Yang descends downward, hence the right is hot and the left is warm. (The essence of Yang descends, so the earthly Qi becomes warm and harmonious below. Yang Qi originates in the East and prospers in the South, hence the East is warm and the South is hot, clearly indicating the quantity of Qi.) The northwest belongs to Yin. The essence of Yin is offered upward, hence the left is cold and the right is cool. (The essence of Yin is offered upward, so the earth becomes cold and harmonious above. Yin Qi originates in the West and prospers in the North, hence the West is cool and the North is cold. The ruler speaks facing the Xun direction, and the minister responds facing the Qian direction.) Therefore, there are differences in terrain elevation and Qi temperature/warmth. High places have cold Qi, and low places have hot Qi. (The *Liu Yuan Zheng Ji Lun* says: At the highest places, Winter Qi is always present. At the lowest places, Spring Qi is always present.) People in places where Yin essence is offered upward live long, while people in places where Yang essence descends downward die young. (Where Yin essence is offered upward refers to high places. Where Yang essence descends refers to low places. In Yin regions, Yang does not leak recklessly, Cold Qi holds the exterior, pathogenic factors do not frequently strike the righteous Qi which remains firm, thus life is extended. In Yang regions, Yang Qi dissipates, excretion lacks replenishment, Wind-Dampness frequently strikes, and True Qi collapses, thus premature death occurs. Currently in the Central Plains, people in the northwest tend to live long, while those in the southeast tend to die young, with intermediate areas showing varying degrees of each.) The Qi of the northwest is dispersing and cold; treatment should involve dispersing and cooling. The Qi of the southeast is gathering and warm; treatment should involve gathering and warming. This is what is called "treating the same disease differently based on different causes." (People in the West and North have dense skin and tight interstices, and eat hot foods, so dispersing and cooling are suitable. People in the East and South have loose skin and open interstices, and eat cold foods, so gathering and warming are suitable. "Dispersing" refers to warm baths to make the interior and exterior flow freely. "Gathering" refers to warming the interior without releasing the exterior.) That which is rooted within is called Shen Ji (Spirit Mechanism); when Shen departs, the mechanism ceases. That which is rooted externally is called Qi Li (Qi Establishment); when Qi stops, transformation ends. (All that receives from Heaven focuses on Shen; all that receives from Earth focuses on Qi. Among all有形 entities, those rooted within derive their source from Heaven; their movements and fluctuations are primarily driven by Shen Qi. Their actions are unknown to other things. Thus, when the abode of Shen leaves, the way of mechanism activation and use ceases. Furthermore, since the root of generating Qi originates from within the physical form, it is said: "Rooted within." Those rooted externally derive their source from Earth; thus their growth, transformation, and storage are established by the Qi of Creation. Their origins are also unknown to other things. Thus, when Qi stops, the way of biological formation and knotting is severed. Wood, Fire, Earth, Metal, Water; Dryness, Dampness, Fluidity, Hardness, Softness—although their constant natures do not change, once external objects depart and generating Qi separates, and root transformation stops, their constant forms, natures, and colors must inevitably shift from their original state.) When Qi begins, generation and transformation occur; when Qi scatters, form appears; when Qi spreads, proliferation and nurturing happen; when Qi ends, phenomena change. (Beginning movement leads to generation and transformation; flowing and scattering leads to form; spreading and transforming leads to knots; reaching the end leads to the transformation of all phenomena.) For conditions involving Qi reversal: if the disease is in the upper part, treat the lower part; if in the lower part, treat the upper part; if in the middle, treat the sides. ("Treating the lower" means Cold rebels in the lower part while Heat attacks the upper part, making the lower unfavorable, and Qi fills the upper part; thus, warm the lower part to regulate it. "Treating the upper" means Cold accumulates in the lower part, cannot be dispelled by warming, and Yang storage is insufficient; thus, tonify Yang. "Treating the side" means Qi merges to the left, then apply medicinal heat to the right; Qi merges to the right, then apply medicinal heat to the left to harmonize it.)
Are there regulations for taking toxic and non-toxic medicines? Diseases differ in duration (chronic vs. acute), and formulas differ in size (large vs. small). Regardless of toxicity, there are indeed fixed protocols. When using highly toxic drugs to treat disease, stop when six-tenths of the disease is removed. (Lower-grade herbs have high toxicity, which is "highly toxic".) When using moderately toxic drugs, stop when seven-tenths is removed. (Middle-grade herbs have moderate toxicity, less than high but more than low.) When using slightly toxic drugs, stop when eight-tenths is removed. (Upper-grade herbs have slight toxicity, less than moderate.) When using non-toxic drugs, stop when nine-tenths is removed. (Non-toxic herbs of upper, middle, and lower grades are all considered "neutral".) Use grains, meats, fruits, and vegetables for dietary therapy to eliminate the remainder, ensuring no excess that might injure Zheng Qi (Righteous Qi). (Highly toxic properties are fierce, causing much injury. Slightly toxic properties are mild, causing little injury. Moderate toxicity is one degree less than high and one degree more than slight, so its injury is known. Therefore, one must stop at the prescribed limit. Thus, stop after removing six, seven, or eight-tenths. However, even though non-toxic herbs are mild, long-term excessive use leads to Qi imbalance and potential deficiency, so they cannot be used indefinitely. Hence, stop after removing nine-tenths. After reaching the prescribed limit, use five grains, five meats, five fruits, and five vegetables, tailored to the Five Zang organs, for dietary therapy to clear the remainder.) If the disease is not fully resolved, repeat the method. (The "method" refers to the four preceding limits. If residual disease remains, repeat the process, stopping at the limit based on toxicity, ensuring no excess.) First, observe the annual Qi, do not violate the Harmony of Heaven, do not reinforce excess, and do not deplete deficiency, thereby avoiding bringing disaster upon people. (Failing to examine deficiency and excess, and only thinking of attack, causes excess to become more excess and deficiency to become more deficient. All kinds of diseases worsen from this, True Qi diminishes daily, and pathogenic trends invade daily. Then disasters come, and bitter early deaths arise, which are hard to escape.) Do not cause pathogenic factors to enter, do not lose Zheng Qi, and do not cut short people's lives. (This is what is meant by violating the Harmony of Heaven. Attacking deficiency as if it were excess causes pathogenic factors to enter. Failing to recognize organ deficiency constitutes losing Zheng Qi. Once Zheng Qi is lost, it becomes the cause of death.) When the meridians are unblocked and Blood and Qi flow smoothly, restore what is deficient to be equal with others, nourish and harmonize, wait quietly for the right time, guard the Qi carefully, prevent it from collapsing, so that the physical form becomes distinct and Sheng Qi (Generating Qi) grows. (When the disease is gone but the body is emaciated, the meridians are already unblocked and Blood and Qi are smooth. One should restore the deficient Zang organs to match those that are sufficient, nourish and harmonize, wait quietly for the time, and the form will naturally become robust and not emaciated.)