《六元正纪大论》曰∶数之始，起于上而络于下，岁半之前，天气主之，岁半之
后，地气主之，（岁半，谓立秋之日也。）上下交互，气交主之，岁纪毕矣。（上下交互，则三四气之际。
即天地之气交主之，此则一岁之纪毕矣。）春气西行，夏气北行，秋气东行，冬气南行。（观万物生长
收藏，如斯言。）故春气始于下，秋气始于上，夏气始于中，冬气始于标。春气始于左，秋
气始于右，冬气始于后，夏气始于前。此四时正化之常。（察物以明之，可知也。）故至高之
地，冬气常在，至下之地，春气常在，（高山之颠，盛夏冰雪，污下川泽，严冬草生，常在之义足明
矣。春夏之气，本主东南，而其气则降于西北。秋冬之气，本主西北，而其气则升于东南。故春气者，始于往
年，在下之气所升。秋气者，由于今年，在上之气所降。夏气者，始于今年，中气所升。）必谨察之。
厥阴所至为里急，（筋软缩，故急。）少阴所至为疡胗身热，（火气生也。）太阴所至为积饮否
隔，（土气也。）少阳所至为嚏呕，为疮疡，（火气生也。）阳明所至为浮虚，（浮虚，薄肿按之复起也。）
太阳所至为屈伸不利，病之常也。厥阴所至为支痛，（支柱，妨也。）少阴所至为惊惑恶寒、
战栗、谵妄，（谵，乱言也。）太阴所至为畜满，少阳所至为惊躁、瞀昧、暴病，阳明所至
为鼽、尻阴股膝髀 足病，太阳所至为腰痛，病之常也。厥阴所至为软戾，少阴
所至为悲妄衄蔑，（蔑，污血也。）太阴所至为中满霍乱吐下，少阳所至为喉痹、耳鸣、呕
涌，（涌、谓溢食，食不下也。）阳明所至为胁痛、皴揭，（身皮麸象。）太阳所至为寝汗痉，（寝汗，谓睡
中汗发于胸嗌颈腋之间也。俗呼为盗汗。）病之常也。厥阴所至为胁痛、呕泄，（泄，谓利也。）少阴所
至为语笑，太阴所至为重 肿，（ 肿，谓肉泥按之不起也。）少阳所至为暴注、 螈、暴死，
阳明所至为鼽嚏，太阳所至为流泄禁止，病之常也。凡此十二变者，报德以德，报化
以化，报政以政，报令以令，气高则高，气下则下，气后则后，气前则前，气中则中，
气外则外，位之常也。（气报德报化，谓天地气也。高下前后中外，谓生病所也。手之阴阳其气高，足之阴
阳其气下，足太阳气在身后，足阳明气在身前，足少阳、太阴、厥阴气在身中，足少阳气在身侧，各随所在言气
变生病象也。凡正文厥阴、少阴、太阴等语，俱主岁言，而人病则合于岁也。凡此十二变者，言前德化、政令、病
变、十二节之候。若不当岁步，主客正位而至者，则属变气，而为胜复也。凡胜复之候，至其胜气，变德则报
复以德，变化则报复以化，变政令则报复以政令，而其气之往复不能相移也。所变之气，居高则报复亦高，居
下则报复亦下，居后则报复亦后，居前则报复亦前，居中则报复亦中，居外则报复亦外，而其位之高下，亦不
能相移也。由是言之，则天下风寒暑湿燥火之变，常不能同也。）故风胜则动，（不宁也。）热胜则肿，（热胜
气则为丹 ，胜血则为痈肿，胜骨肉则为 肿，按之不起。）燥胜则干，（干于外则皮肤皴揭，干于内则精血枯
涸，干于气及津液，则肉干而皮着于骨。）寒胜则浮，（浮，谓浮起按之处见也。）湿胜则濡泄，甚则水闭
肿，（濡泄，水利也。 肿，肉泥按之陷而不起也。水闭，则逸于皮中也。）随气所在，以言其变耳。
天气不足，地气随之，地气不足，天气从之，运居其中而常先也。（运，谓木火土金
水各主岁者也。地气胜则岁运上升，天气胜则岁运下降，上升下降，运气常先迁降也。）恶所不胜，归所同
和，随运归从而生其病也。（非其位则变生，变生
则病作。）故上胜则天气降而下，下胜则地气迁而上，（胜，谓多也。上多则自降，下多则自迁，多
少相移，气之常也。）胜多少而差其分，（多则迁降多，少则迁降少，多少之应，有微有甚之异也。）微者小差，
甚者大差，甚则位易气交易，则大变生而病作矣。《大要》曰∶甚纪五分，微纪七分，
其差可见。此之谓也。（以其五分七分之所以知天地阴阳过差矣。）
热无犯热，寒无犯寒，奈何？发表不远热，攻里不远寒。（汗泄故用热不远热，下利故用
寒不远寒，皆谓不获己而用之也。）时必顺之，犯者治以胜也。（春宜凉，夏宜寒，秋宜温，冬宜热，此时
之宜，用不可不顺。然犯热治以寒，犯寒治以热，犯春宜用凉，犯秋宜用温，是以胜也。）
妇人重身，毒之何如？有故无殒，亦无殒也。（谓有大坚 瘕，痛甚不堪，则治以破积愈痛
之药。是谓不救必乃尽死，救之以存其大也。上无殒者，言毋必全。亦无殒者，言子亦不死者也。）大积大聚，
其可犯也，衰其大半而止，过者死。（衰其大半，不足以害生，故衰大半则止其药。若过禁待尽，毒
气内余，无病可攻，以当毒药，则败损中和，故过则死。）
木郁达之，火郁发之，土郁夺之，金郁泄之，水郁折之，然调其气，（达，谓吐之，
令其条达也。发，谓汗之，令其疏散也。夺，谓下之，令无壅碍也。泄，谓渗泄，解表利小便也。折，谓抑之，制
其冲逆也。通是五法也，乃气可调，后再观其虚盛而调理之。）过者折之，以其畏也，所谓泻之。（过，
太过也。太过者，以味泻之，咸泻肾，酸泻肝，辛泻肺，甘泻脾，苦泻心。过者畏泻，故谓泻为畏也。）
《六元正纪大论》说：数理的起始，从上方开始并联络到下方。一年的一半之前，由天气主导；一年的一半之后，由地气主导。（所谓“岁半”，指的是立秋这一天。）天地之气上下交互，由气交来主导，这样一年的纪运就完结了。（上下交互，指的是三之气与四之气交替的时候。即天地之气相交主导，这就是一年的纪运完结了。）春天的气候向西运行，夏天的气候向北运行，秋天的气候向东运行，冬天的气候向南运行。（观察万物的生长收藏，就像所说的这样。）所以春气始于下方，秋气始于上方，夏气始于中间，冬气始于标末。春气始于左侧，秋气始于右侧，冬气始于后方，夏气始于前方。这是四季正常变化的常规。（通过观察事物可以明白这一点。）所以在极高的地方，冬气常存；在极低的地方，春气常存。（高山之巅，盛夏仍有冰雪；低洼污浊的川泽，严冬仍有草生，这足以说明“常在”的含义。春夏之气，本来主管东南方，但其气则下降于西北方。秋冬之气，本来主管西北方，但其气则上升于东南方。所以春气，始于去年，是下方的气所升发；秋气，由于今年，是上方的气所沉降；夏气，始于今年，是中部的气所升发。）必须仔细考察这些规律。
厥阴风木之气到来时，表现为腹部拘急疼痛（筋脉软弱收缩，所以感到拘急）。少阴君火之气到来时，表现为疮疡、斑疹和身体发热（火气产生所致）。太阴湿土之气到来时，表现为水饮停积、胸膈痞塞不通（属于土气的影响）。少阳相火之气到来时，表现为打喷嚏、呕吐，以及疮疡（火气产生所致）。阳明燥金之气到来时，表现为浮肿虚软（浮虚，指皮肤薄肿，按压后迅速弹起）。太阳寒水之气到来时，表现为关节屈伸不利，这是疾病的常态。
厥阴风木之气到来时，表现为胁肋部支撑性疼痛（支柱，意为妨碍）。少阴君火之气到来时，表现为惊恐疑惑、恶寒、战栗、胡言乱语（谵，指神志不清时的乱语）。太阴湿土之气到来时，表现为腹部胀满。少阳相火之气到来时，表现为惊悸烦躁、视物模糊昏蒙、突发疾病。阳明燥金之气到来时，表现为鼻塞流涕、尻骨、阴部、大腿、膝盖、小腿和足部的疾病。太阳寒水之气到来时，表现为腰痛，这是疾病的常态。
厥阴风木之气到来时，表现为筋脉弛缓挛急。少阴君火之气到来时，表现为悲伤妄语、鼻出血及皮下瘀血（蔑，指污血）。太阴湿土之气到来时，表现为脘腹胀满、霍乱吐泻。少阳相火之气到来时，表现为咽喉痹阻、耳鸣、呕吐涌逆（涌，指食物溢出，饮食不下）。阳明燥金之气到来时，表现为胁痛、皮肤干裂如麸皮状（身皮呈麸皮象）。太阳寒水之气到来时，表现为睡中出汗且痉挛（寝汗，指睡眠中汗发于胸部、咽喉、颈部和腋下之间。俗称盗汗），这是疾病的常态。
厥阴风木之气到来时，表现为胁痛、呕吐泄泻（泄，指利下）。少阴君火之气到来时，表现为多言嬉笑。太阴湿土之气到来时，表现为身体沉重肿胀（重肿，指肌肉松软，按压后凹陷不起）。少阳相火之气到来时，表现为急性腹泻、抽搐、猝死。阳明燥金之气到来时，表现为鼻塞喷嚏。太阳寒水之气到来时，表现为腹泻或便秘不通，这是疾病的常态。
以上这十二种变化，是以德报德，以化报化，以政报政，以令报令。气在高处则病变在高处，气在低处则病变在低处，气在后则病变在后，气在前则病变在前，气在中则病变在中，气在外则病变在外，这是位置的正常规律。（气报德报化，指的是天地之气。高下前后中外，指的是生病的部位。手部的阴阳之气位置较高，足部的阴阳之气位置较低。足太阳经的气在身体后方，足阳明经的气在身体前方，足少阳、足太阴、足厥阴经的气在身体中部，足少阳经的气在身体侧面，各自随着所在部位而言气变产生的病象。凡是正文中提到的厥阴、少阴、太阴等话语，都主要论述岁运，而人的疾病则与岁运相合。这十二种变化，说的是前面的德化、政令、病变以及十二节气的候应。如果不处于当年的岁步主客正位而到达的，则属于变气，表现为胜复之气。凡是胜复的候应，当胜气到达时，如果改变了德，就用德来报复；如果改变了化，就用化来报复；如果改变了政令，就用政令来报复，而其气的往复不能相互转移。所改变的气，居高处则报复也在高处，居低处则报复也在低处，居后则报复也在后，居前则报复也在前，居中则报复也在中，居外则报复也在外，而其位置的高下，也不能相互转移。由此说来，那么天下风寒暑湿燥火的变异，常常不能相同。）
所以风气偏胜则导致动摇不定（不宁静）。热气偏胜则导致红肿（热胜气则为丹毒，胜血则为痈肿，胜骨肉则为浮肿，按压不起）。燥气偏胜则导致干燥（干燥于外则皮肤皴裂，干燥于内则精血枯竭，干燥于气及津液，则肌肉干枯而皮肤紧贴骨骼）。寒气偏胜则导致浮肿（浮，指浮起，按压处可见凹陷）。湿气偏胜则导致濡泄（濡泄，指大便稀溏如水），严重则导致小便闭塞和水肿（濡泄，指水利下行。重肿，指肌肉松软，按压凹陷不起。水闭，指水液逸出于皮中）。随着气所在的部位不同，来描述其变化罢了。
天气不足，地气就会随之补充；地气不足，天气就会顺从它，岁运居于其中而常常先动。（运，指木火土金水各自主管一年的岁运。地气胜则岁运上升，天气胜则岁运下降，上升下降，运气常常先进行迁降。）厌恶其所不胜，归向与其同和之气，随着岁运的归从而产生疾病。（非其本位则变异发生，变异发生则疾病发作。）所以上方胜则天气下降而下移，下方胜则地气迁移而上行（胜，指过多。上方过多则自行下降，下方过多则自行迁移，多少相互转移，是气的常态）。根据胜之多少而区分差异（多则迁降多，少则迁降少，多少的应对，有轻微有严重的差异），轻微的偏差小，严重的偏差大，严重时位置和气机都会交换，就会产生大的变异而疾病发作。《大要》说：严重的偏差五分，轻微的偏差七分，这种差异是可以看到的。说的就是这个意思。（通过这五分七分的差异，就可以知道天地阴阳过度的偏差了。）
热天不要滥用热药，寒天不要滥用寒药，为什么呢？发表解表不远离热药，攻逐里实不远离寒药。（因为需要汗出泄邪所以用热药而不避热，因为需要通下利便所以用寒药而不避寒，这都是指不得已而用的情况。）用药时必须顺应时令，违犯了时令就要用克制的方法治疗。（春季适宜凉，夏季适宜寒，秋季适宜温，冬季适宜热，这是时令的适宜之处，用药不可不顺。然而犯热治以寒，犯寒治以热，犯春宜用凉，犯秋宜用温，这就是用克制之法。）
孕妇患病，使用毒药如何？如果有病邪存在，就不会伤害母体，也不会伤害胎儿。（指有大块坚硬的癥瘕，疼痛剧烈难以忍受，就用破积消癥的药物来治疗。这是说不救治必然尽死，救治是为了保全大局。上无殒者，是说母亲不必全死。亦无殒者，是说胎儿也不会死亡。）对于大的积聚，可以触犯禁忌使用猛药，但病情消退大半时就停止，过度使用会导致死亡。（消退大半，不足以伤害生机，所以消退大半就停止用药。如果过度禁止等待病尽，毒气残留体内，没有病可攻却强行使用毒药，就会败损中和之气，所以过度使用会导致死亡。）
木气郁结，要疏导它；火气郁结，要发散它；土气郁结，要攻夺它；金气郁结，要宣泄它；水气郁结，要制约它，然而要调理其气机。（达，指用吐法，使其条达舒畅。发，指用汗法，使其疏散。夺，指用下法，使其无壅塞阻碍。泄，指渗泄，解表利小便。折，指抑制，制约其冲逆之气。通晓这五种方法，气机就可以调理，之后再观察其虚实而进行调理。）过盛的要用克制的方法，因为那是它所畏惧的，这就是所谓的泻法。（过，指太过。太过者，用味来泻之，咸味泻肾，酸味泻肝，辛味泻肺，甘味泻脾，苦味泻心。太过者畏惧泻法，所以说泻就是畏。）
The *Liu Yuan Zheng Ji Da Lun* states: The beginning of the numerical sequence starts from above and connects to below. In the first half of the year, the Qi of Heaven (Tian Qi) dominates; in the second half of the year, the Qi of Earth (Di Qi) dominates. ("Half of the year" refers to the day of Liqiu, Start of Autumn.) When Heaven and Earth interact, the Qi intersection (Qi Jiao) dominates, marking the completion of the annual cycle. (The interaction of upper and lower refers to the transition between the Third and Fourth Qi phases. That is, the intersection of Heaven and Earth Qi dominates, which marks the end of the annual cycle.) The Qi of Spring moves westward, the Qi of Summer moves northward, the Qi of Autumn moves eastward, and the Qi of Winter moves southward. (Observing the growth, flourishing, harvest, and storage of all things confirms this statement.) Therefore, the Qi of Spring begins at the bottom, the Qi of Autumn begins at the top, the Qi of Summer begins in the middle, and the Qi of Winter begins at the periphery/biao. The Qi of Spring begins on the left, the Qi of Autumn begins on the right, the Qi of Winter begins at the back, and the Qi of Summer begins at the front. These are the normal patterns of the four seasons' transformation. (This can be understood by observing phenomena.) Thus, in extremely high places, the Qi of Winter is always present; in extremely low places, the Qi of Spring is always present. (On the peaks of high mountains, ice and snow persist even in midsummer; in low, muddy river marshes, grass grows even in harsh winter, clearly illustrating the meaning of "always present." The Qi of Spring and Summer originally governs the southeast, but its energy descends toward the northwest. The Qi of Autumn and Winter originally governs the northwest, but its energy ascends toward the southeast. Therefore, the Qi of Spring originates from the previous year, rising from the lower Qi; the Qi of Autumn arises from the current year, descending from the upper Qi; the Qi of Summer originates from the current year, rising from the central Qi.) One must carefully observe these principles.
When Jueyin (Liver/Gallbladder) arrives, it manifests as abdominal urgency and pain (tendons become soft and contracted, causing urgency). When Shaoyin (Heart/Small Intestine) arrives, it manifests as sores, macules/rashes, and fever (due to the generation of Fire Qi). When Taiyin (Spleen/Stomach) arrives, it manifests as accumulation of fluids and obstruction/blockage (due to Earth Qi). When Shaoyang (Sanjiao/Gallbladder) arrives, it manifests as sneezing, vomiting, and sores/ulcers (due to the generation of Fire Qi). When Yangming (Large Intestine/Stomach) arrives, it manifests as floating emptiness/swelling (floating emptiness refers to thin swelling that rebounds quickly upon pressure). When Taiyang (Bladder/Kidney) arrives, it manifests as difficulty in flexion and extension, which is a common pattern of disease.
When Jueyin arrives, it manifests as supporting pain in the hypochondrium (obstruction/hindrance). When Shaoyin arrives, it manifests as fright, confusion, aversion to cold, tremors, and delirious speech (delirium refers to confused talking due to mental disorder). When Taiyin arrives, it manifests as abdominal fullness. When Shaoyang arrives, it manifests as fright, irritability, visual blurring/dizziness, and sudden illness. When Yangming arrives, it manifests as nasal congestion/runny nose, and diseases of the sacrum, yin organs, thighs, knees, calves, and feet. When Taiyang arrives, it manifests as lower back pain, which is a common pattern of disease.
When Jueyin arrives, it manifests as flaccidity and spasms. When Shaoyin arrives, it manifests as sadness,妄语 (delusional speech), epistaxis, and subcutaneous bleeding (mie refers to dark blood). When Taiyin arrives, it manifests as central fullness, cholera-like vomiting and diarrhea. When Shaoyang arrives, it manifests as throat bi (obstruction), tinnitus, and vomiting with regurgitation (yong refers to food overflowing, inability to swallow). When Yangming arrives, it manifests as hypochondriac pain and skin cracking/scaling (skin resembling bran). When Taiyang arrives, it manifests in nocturnal sweating and spasms (nocturnal sweating refers to sweat occurring during sleep in the chest, throat, neck, and axilla regions; commonly known as night sweats). This is a common pattern of disease.
When Jueyin arrives, it manifests as hypochondriac pain, vomiting, and diarrhea (xie refers to purging). When Shaoyin arrives, it manifests as excessive talking and laughing. When Taiyin arrives, it manifests in heavy edema (heavy edema refers to pitting edema where the depression does not rebound). When Shaoyang arrives, it manifests as acute watery diarrhea, convulsions, and sudden death. When Yangming arrives, it manifests as nasal congestion and sneezing. When Taiyang arrives, it manifests as diarrhea or constipation/obstruction, which is a common pattern of disease.
These twelve transformations respond to virtue with virtue, to transformation with transformation, to governance with governance, and to orders with orders. If the Qi is high, the pathology is high; if the Qi is low, the pathology is low; if the Qi is posterior, the pathology is posterior; if the Qi is anterior, the pathology is anterior; if the Qi is central, the pathology is central; if the Qi is external, the pathology is external. This is the normal order of position. (Responding to virtue and transformation refers to the Qi of Heaven and Earth. High, low, anterior, posterior, central, and external refer to the locations of disease. The Yin and Yang of the hands have Qi that is high; the Yin and Yang of the feet have Qi that is low. The Qi of Foot-Taiyang is at the back of the body; the Qi of Foot-Yangming is at the front; the Qi of Foot-Shaoyang, Foot-Taiyin, and Foot-Jueyin is in the center; the Qi of Foot-Shaoyang is on the side. Each describes the pathological manifestations arising from Qi changes according to their location. All mentions of Jueyin, Shaoyin, Taiyin, etc., in the main text primarily refer to the annual cycle, while human diseases correspond to this cycle. These twelve transformations refer to the preceding virtues, transformations, governance, orders, pathological changes, and the twelve solar terms' indicators. If they arrive not according to the annual step or host/guest positions, they belong to changing Qi, manifesting as excess-rebound (Sheng-Fu) patterns. Regarding Sheng-Fu indicators: when the excess Qi arrives, if virtue changes, it is repaid with virtue; if transformation changes, it is repaid with transformation; if governance/orders change, they are repaid with governance/orders. The reciprocation of Qi cannot shift positions. Changed Qi, if high, is repaid high; if low, repaid low; if posterior, repaid posterior; if anterior, repaid anterior; if central, repaid central; if external, repaid external. Their positional height and depth also cannot shift. Thus, the variations of wind, cold, summer-heat, dampness, dryness, and fire in the world often do not conform uniformly.)
Therefore, if Wind prevails, there is movement/tremor (restlessness). If Heat prevails, there is swelling (Heat prevailing in Qi causes erysipelas; prevailing in Blood causes abscesses/swellings; prevailing in bone and muscle causes edema that does not rebound). If Dryness prevails, there is dryness (Dryness externally causes skin cracking; internally causes depletion of essence and blood; affecting Qi and fluids causes muscles to dry and skin to adhere to bones). If Cold prevails, there is floating/swelling (floating refers to swelling that rises, leaving an indentation upon pressure). If Dampness prevails, there is loose stool/watery diarrhea (ru xie refers to watery bowel movements); severely, there is urinary retention and edema (heavy edema refers to pitting edema; water retention refers to fluid escaping into the skin). Describing these variations depends on the location of the Qi.
When Heaven's Qi is insufficient, Earth's Qi follows to supplement it; when Earth's Qi is insufficient, Heaven's Qi follows to support it. The Movement (Yun) resides in the middle and often acts first. (Movement refers to Wood, Fire, Earth, Metal, and Water governing each year respectively. If Earth Qi prevails, the annual Movement rises; if Heaven Qi prevails, the annual Movement descends. Rising and descending, the Movement and Qi often migrate and descend first.) It dislikes what it cannot overcome and returns to what harmonizes with it, generating disease following the Movement's return. (If not in its proper position, variation occurs; variation leads to disease.) Therefore, if the Upper prevails, Heaven's Qi descends; if the Lower prevails, Earth's Qi migrates upward. (Prevailing means excessive. Excess above causes self-descent; excess below causes self-migration. The shifting of more and less is the norm of Qi.) The difference is determined by the degree of excess (More excess leads to greater migration/descent; less excess leads to lesser migration/descent. Responses vary from mild to severe). Mild differences are small deviations; severe differences are large deviations. If severe, positions and Qi exchanges occur, leading to major variations and disease onset. The *Da Yao* states: Severe deviations are five parts, mild deviations are seven parts; these differences are visible. This is what is meant. (Through these five and seven parts, one knows the excessive deviation of Heaven and Earth Yin and Yang.)
In hot weather, do not violate by using hot remedies; in cold weather, do not violate by using cold remedies. Why? For releasing the exterior, do not stay away from hot remedies; for attacking the interior, do not stay away from cold remedies. (Sweating requires heat, hence using heat without avoiding heat; purging requires cold, hence using cold without avoiding cold; these are used only when unavoidable.) Timing must be followed; violations are treated by overcoming them. (Spring suits coolness, Summer suits cold, Autumn suits warmth, Winter suits heat. This is the appropriateness of time; medication must not disobey. However, violating heat is treated with cold, violating cold with heat, violating Spring [needing cool] with cool, violating Autumn [needing warm] with warm; this is using the overcoming method.)
For pregnant women, how should toxic drugs be used? If there is a pathogen, there will be no miscarriage/mother's harm, nor fetal harm. (Refers to large, hard masses/zhen, with unbearable pain, treated with drugs that break accumulations and relieve pain. This means if untreated, both die; treating preserves the greater good. "No mother's harm" means the mother need not necessarily perish. "No fetal harm" means the fetus will not die either.) Large accumulations may be treated with contraindicated drugs, but stop when the condition has diminished by more than half; exceeding this limit causes death. (Diminishing by half is insufficient to harm life, so stop medication after half is reduced. If one waits for total elimination through over-prohibition, residual toxic qi remains internally; attacking non-existent disease with toxic drugs damages the harmonious balance, causing death.)
Wood stagnation is resolved by dispersing/venting; Fire stagnation is resolved by emitting/sweating; Earth stagnation is resolved by seizing/purging; Metal stagnation is resolved by draining/releasing; Water stagnation is resolved by restraining/modulating. However, regulate the Qi. (Venting refers to emesis, making it smooth and unobstructed. Emitting refers to diaphoresis, making it dispersed. Seizing refers to purgation, removing obstruction. Draining refers to leeching/diuresis and releasing the exterior. Restraining refers to suppressing, controlling rebellious Qi. Mastering these five methods allows Qi regulation, followed by observation of deficiency/excess for further conditioning.) Excess is restrained by what it fears, which is called purging. (Excess means hyperactivity. Hyperactivity is purged by flavor: Salty purges Kidney, Sour purges Liver, Pungent purges Lung, Sweet purges Spleen, Bitter purges Heart. Excess fears purging, hence purging is termed fear.)