五脏各有天性，遂其性则欲，违其性则苦，本脏所苦为泻，本脏所欲为补。盖指水润下作咸，火炎上作苦，
木曲直作酸，金从革作辛，土稼穑作甘。五味而言，如肝苦急，急食甘以缓之。肝欲散，急食辛以散之，以辛补
之，以酸泻之。心苦缓，急食酸以收之。心欲软，急食咸以软之，以酸补之，以甘泻之。脾苦湿，急食苦以燥之。
脾欲缓，急食甘以缓之，以甘补之，以苦泻之。肺苦气上逆，急食苦以泄之。肺欲收，急食酸以收之，以酸补之，
以辛泻之。肾苦燥，急食辛以润之。肾欲坚，急食苦以坚之，以苦补之，以咸泻之。虽然苦者直行而泄，过苦则
伤气，须咸以佐，辛者横行而散，过辛则伤皮毛，须苦以佐。酸者束而收敛，过酸则伤筋，须辛以佐。咸者止而
软坚，过咸则伤血，须甘以佐。甘之一味，可上可下，土位居中而兼五行也，过甘则伤胃，须酸以佐。淡品无味，
五脏无归，专入太阳，微利小便，过利乃伤，须统五味而消息之。知其数者，其于苦欲补泻益得共平，而心肝脾
肺肾各尽其性矣。
万物皆药也。利而行之，无有窒碍，方书之所以作也。是故阴中阳、阴中阴、阳中阴，阳中阳，品药之性也。
君为
王，臣为辅，佐为助，使为用，制方之旨也。逆则衰，从乃制，经以时，权得中，治病之法也。辛甘味薄为阳，
辛甘则发散，味薄则通，阴中阳也；酸苦味浓为阴，酸苦则收降，味浓则泄，阴中阴也；味咸气薄为阴，味咸则
滋利，气薄则和解，阳中阴也；味淡气浓为阳，味淡则渗泄，气浓则温热，阳中阳也。必热必寒，必固必散，君
之主也；不宣不明，不授不行，臣之辅也；或劫或和，或发或补，佐之助也；能升能降，能合能开，使之用也。
殛暴须夺，破留须行，溃坚须攻，除湿须泄，“逆则衰”也；热病用寒药而导寒攻热者必热，阳明病发热大便硬
者，大承气汤，酒制大黄热服之类也；寒病用热药而导热去寒者必寒，少阴病下利，服附子干姜不止，白通汤加
人尿猪胆汁之类也；塞病用通药而导通除塞者必塞，胸闷烦惊，小便不利，柴胡加龙骨牡蛎汤之类也；通病用塞
药而导塞止通者必通，太阳中风，下利，心下痞硬，十枣汤之类也，“从乃制”也。惊者平之，劳者温之，散者
收之，损者益之，“经以时”也；治远以大，治近以小，治主以缓，治客以急，“权得中”也。易曰∶同声相应，
同气相求，水流湿，火就燥，本乎天者亲上，本乎地者亲下，物各从其类也。为其从类，乃根据类品药，缘药制方，
按方治病，荡荡平平，与物皆春，功其成也。或曰∶药阴则无阳，药阳则无阴，眼药杂沓，无用君臣佐使，眼病
纯一，不必逆从经权，此齐东野人，谓之瞽而惑于大道者也。
五脏各有其天性，顺应其天性即为“欲”，违背其天性即为“苦”。对本脏之“苦”采用泻法，对本脏之“欲”采用补法。这正如《尚书·洪范》所言：水性润下，其味为咸；火性炎上，其味为苦；木性曲直，其味为酸；金性从革，其味为辛；土性稼穑，其味为甘。就五味而言，如肝气急迫（肝苦急），应迅速食用甘味药以缓和它；肝喜条达疏散（肝欲散），应迅速食用辛味药以疏散它，用辛味药作为补益，用酸味药作为泻法。心气涣散（心苦缓），应迅速食用酸味药以收敛它；心喜柔润（心欲软），应迅速食用咸味药以软化它，用酸味药作为补益，用甘味药作为泻法。脾喜燥恶湿（脾苦湿），应迅速食用苦味药以燥湿；脾喜缓（脾欲缓），应迅速食用甘味药以缓急，用甘味药作为补益，用苦味药作为泻法。肺气上逆（肺苦气上逆），应迅速食用苦味药以泄降它；肺喜收敛（肺欲收），应迅速食用酸味药以收敛它，用酸味药作为补益，用辛味药作为泻法。肾喜润恶燥（肾苦燥），应迅速食用辛味药以滋润它；肾喜坚固（肾欲坚），应迅速食用苦味药以坚固它，用苦味药作为补益，用咸味药作为泻法。虽然苦味药直行而泄降，但过用苦味会损伤正气，需用咸味药辅助；辛味药横行而发散，但过用辛味会损伤皮毛，需用苦味药辅助；酸味药束敛而收敛，但过用酸味会损伤筋脉，需用辛味药辅助；咸味药止涩而软坚，但过用咸味会损伤血液，需用甘味药辅助；甘味这一味药，可上行可下行，因土位居中央而兼摄五行，但过用甘味会损伤胃气，需用酸味药辅助。淡味药没有味道，五脏对其无所归属，专入太阳经，轻微通利小便，但过度通利便会造成伤害，因此需要综合五味来斟酌使用。懂得这些规律的人，在运用苦欲补泻时就能更加平和，从而使心、肝、脾、肺、肾各尽其本性。
万物皆可成为药物。利用它们的特性来调理身体，就没有阻碍，这就是方书之所以产生的原因。因此，阴中有阳、阴中有阴、阳中有阴、阳中有阳，这是辨别药性的方法。君药为王，臣药为辅佐，佐药为协助，使药为引导，这是组方的宗旨。逆病势而治则病衰，顺病势而制则病愈，遵循经典适时施治，权衡轻重得其中道，这是治病的方法。辛味和甘味且气味淡薄者属阳，辛甘能发散，气味淡薄能通利，属于“阴中阳”；酸味和苦味且气味浓厚者属阴，酸苦能收降，气味浓厚能泄下，属于“阴中阴”；咸味且气味淡薄者属阴，咸味能滋润滑利，气味淡薄能和解，属于“阳中阴”；淡味且气味浓厚者属阳，淡味能渗湿泄浊，气味浓厚能温热，属于“阳中阳”。必须热或必须寒，必须固涩或必须发散，这是君药的主旨；不宣通就不明，不授予就不行，这是臣药的辅佐作用；或攻劫或调和，或发散或补益，这是佐药的协助作用；能升能降，能合能开，这是使药的作用。暴戾之气须强行夺除，瘀血留滞须行散，坚硬积块须攻溃，湿邪须泄除，这就是“逆则衰”；热病使用寒药，却引导寒性去攻散热邪的必然导致发热，如阳明病发热、大便硬结者，使用大承气汤，或用酒制大黄热服之类；寒病使用热药，却引导热性去去除寒邪的必然导致寒冷，如少阴病下利，服用附子干姜不止者，使用白通汤加入人尿、猪胆汁之类；闭塞之病使用通利药，却引导通利以消除闭塞的必然导致更塞，如胸闷烦惊、小便不利者，使用柴胡加龙骨牡蛎汤之类；通利之病使用固涩药，却引导固涩以停止通利的必然导致不通，如太阳中风、下利、心下痞硬者，使用十枣汤之类，这就是“从乃制”。惊恐者用平定之法，劳倦者用温养之法，散越者用收敛之法，虚损者用补益之法，这就是“经以时”；治疗久病用大方，治疗近病用小方，治疗主病用缓剂，治疗客病用急剂，这就是“权得中”。《易经》说：同声相应，同气相求，水往湿处流，火向燥处燃，源于天的亲近向上，源于地的亲近向下，万物各自依从其类别。正因为万物依从其类别，所以根据类别选择药物，依据药物组成方剂，按照方剂治疗疾病，荡荡平平，如同让万物都得到春天的生机，功效自然成就。有人说：药分阴阳，若用药偏阴则无阳，偏阳则无阴，眼科用药杂乱，不需要君臣佐使，眼病单纯，不必讲究逆从经权，这是齐国东郊乡野之人说的话，被称为对大道迷惑的盲人。
Each of the Five Zang Organs has its own innate nature. Following its nature is termed "Desire" (Yu), while violating its nature is termed "Bitterness/Suffering" (Ku). The method used to address the organ's suffering is "Draining/Reducing" (Xie), and the method used to address its desire is "Tonifying/Nourishing" (Bu). This refers to the principles stated in the *Book of Documents*: Water moistens and flows downward, corresponding to the Saline flavor; Fire flares upward, corresponding to the Bitter flavor; Wood bends and straightens, corresponding to the Sour flavor; Metal can be forged and changed, corresponding to the Pungent flavor; Earth sows and reaps, corresponding to the Sweet flavor. Regarding the five flavors: For example, when the Liver suffers from tension/spasms (Liver Ku Ji), one should urgently consume Sweet substances to relax it. When the Liver desires dispersion (Liver Yu San), one should urgently consume Pungent substances to disperse it; using Pungent substances constitutes tonification, while using Sour substances constitutes draining. When the Heart suffers from laxity/flaccidity (Heart Ku Huan), one should urgently consume Sour substances to astringe it. When the Heart desires softening (Heart Yu Ruan), one should urgently consume Saline substances to soften it; using Sour substances constitutes tonification, while using Sweet substances constitutes draining. When the Spleen suffers from dampness (Spleen Ku Shi), one should urgently consume Bitter substances to dry it. When the Spleen desires relaxation (Spleen Yu Huan), one should urgently consume Sweet substances to moderate it; using Sweet substances constitutes tonification, while using Bitter substances constitutes draining. When the Lungs suffer from rebellious Qi ascending (Lung Ku Qi Shang Ni), one should urgently consume Bitter substances to drain/descend it. When the Lungs desire consolidation/astringency (Lung Yu Shou), one should urgently consume Sour substances to astringe them; using Sour substances constitutes tonification, while using Pungent substances constitutes draining. When the Kidneys suffer from dryness (Kidney Ku Zao), one should urgently consume Pungent substances to moisten them. When the Kidneys desire firmness (Kidney Yu Jian), one should urgently consume Bitter substances to firm them; using Bitter substances constitutes tonification, while using Saline substances constitutes draining. Although Bitter substances move directly and drain, excessive use damages Qi, requiring Saline substances as assistants. Pungent substances move horizontally and disperse, but excessive use damages the skin and hair, requiring Bitter substances as assistants. Sour substances bind and astringe, but excessive use damages the sinews, requiring Pungent substances as assistants. Saline substances stop and soften hardness, but excessive use damages Blood, requiring Sweet substances as assistants. The Sweet flavor alone can move up or down; since Earth resides in the center and encompasses the Five Elements, excessive use damages the Stomach, requiring Sour substances as assistants. The Dan (Light/Bland) flavor has no taste, does not belong to any of the Five Zang, enters exclusively into the Taiyang channel, slightly promotes urination, but excessive promotion causes damage; therefore, one must weigh and adjust among all five flavors. Those who understand these numbers will achieve greater balance in applying the methods of addressing suffering and desire through tonification and draining, allowing the Heart, Liver, Spleen, Lungs, and Kidneys to fully exert their natures.
All things can serve as medicines. Utilizing their properties to regulate the body encounters no obstruction; this is why medical formularies were created. Thus, Yin containing Yang, Yin containing Yin, Yang containing Yin, and Yang containing Yang constitute the classification of medicinal properties. The Sovereign (Jun) drug acts as the King, the Minister (Chen) drug acts as the assistant, the Assistant (Zuo) drug provides support, and the Guide (Shi) drug directs usage; this is the principle of formulating prescriptions. Treating contrary to the disease pattern leads to decline; treating in accordance with the pattern achieves control; adhering to classics and timing constitutes standard practice; exercising discretion to find the middle ground constitutes therapeutic method. Pungent and Sweet flavors that are thin/light in qi belong to Yang; Pungent and Sweet disperse, and thin qi unblocks, constituting "Yang within Yin." Sour and Bitter flavors that are thick/heavy in qi belong to Yin; Sour and Bitter collect and descend, and thick qi drains, constituting "Yin within Yin." Saline flavors that are thin/light in qi belong to Yin; Saline nourishes and lubricates, and thin qi harmonizes, constituting "Yin within Yang." Dan (Bland) flavors that are thick/heavy in qi belong to Yang; Dan permeates and drains, and thick qi warms, constituting "Yang within Yang." Being necessarily hot or cold, necessarily astringent or dispersing, is the role of the Sovereign drug; without dissemination there is no clarity, without administration there is no action, which is the assistance of the Minister drug; whether劫 (seizing/attacking) or harmonizing, whether dispersing or tonifying, is the support of the Assistant drug; being able to ascend or descend, combine or open, is the function of the Guide drug. Violent pathogens must be forcibly removed; stasis must be moved; hardness must be attacked; dampness must be drained—this is "treating contrary leads to decline." In heat diseases using cold drugs, guiding cold to attack heat inevitably results in heat retention; for example, in Yangming disease with fever and hard stool, Da Cheng Qi Tang (Major Order the Qi Decoction) or wine-processed Rhubarb taken hot are used. In cold diseases using hot drugs, guiding heat to remove cold inevitably results in cold retention; for example, in Shaoyin disease with diarrhea, if Aconite and Dried Ginger fail to stop it, Bai Tong Tang (White Pass Decoction) with human urine and pig bile is added. In obstructive diseases using unblocking drugs, guiding unblocking to remove obstruction inevitably results in continued obstruction; for example, in cases of chest fullness, irritability, fright, and difficult urination, Chai Hu Jia Long Gu Mu Li Tang (Bupleurum Plus Dragon Bone and Oyster Shell Decoction) is used. In unobstructed/diarrheal diseases using astringent drugs, guiding astringency to stop flow inevitably results in blockage; for example, in Taiyang wind-strike with diarrhea and epigastric hardness, Shi Zao Tang (Ten Jujube Decoction) is used—this is "treating in accordance achieves control." Fright is treated by calming; exhaustion is treated by warming; dispersion is treated by collecting; deficiency is treated by supplementing—this is "standard practice according to timing." Treating distant/chronic conditions requires large formulas; treating recent/acute conditions requires small formulas; treating primary conditions requires slow/gentle remedies; treating secondary/external conditions requires urgent/rapid remedies—this is "exercising discretion to find the middle ground." The *I Ching* states: Sounds resonate with each other; similar energies seek each other; water flows to wetness; fire moves toward dryness. That which originates from Heaven tends upward; that which originates from Earth tends downward. All things follow their kind. Because they follow their kind, one selects medicines based on category, forms prescriptions based on medicines, and treats diseases based on prescriptions. This approach is vast, level, and harmonious, bringing the vitality of spring to all things, thereby completing the work. Some say: Medicines are either Yin or Yang; if a medicine is purely Yin, it lacks Yang; if purely Yang, it lacks Yin. Eye medications are mixed and chaotic, requiring no Sovereign, Minister, Assistant, or Guide roles. Eye diseases are uniform/pure, so there is no need to discuss contrary/accommodating treatments or standard/discretionary methods. Such views are akin to tales told by villagers east of Qi, describing blind people confused by the Great Dao.