金匮者，决死生也。揆度者，切度之也。奇恒者，言奇病也。所谓奇者，使奇病不得以四时死也。恒者，得以四时死也。
所谓揆者，方切求之也，言切求其脉理也。度者，得其病处，以四时度之也。（此节乃病能论尾，观其辞意，皆释经文未
明之义，而与本论无涉，且其有见于经者，有不见于经者，王氏谓古经断裂，缪续于此者是也。故不载正条，收类于此。）
附∶王太仆法言∶大寒而甚，热之不热，是无火也，当助其心。大热而甚，寒之不寒，是无水也；热动复止，倏忽
往来，时动时止，是无水也，当助其肾。内格呕逆，食不得入，是有火也。病呕而吐，食入反出，是无火也。暴速注下，
食不及化，是无水也。溏泄而久，止发无恒，是无水也。故心盛则生热，肾盛则生寒。肾虚则寒动于中，心虚则热收于
内。又热不得寒，是无水也。寒不得热，是无火也。夫寒之不寒，责其无水。热之不热，责其无火。热之不久，责心之
虚。寒之不久，责肾之少。有者泻之，无者补之，虚者补之，盛者泻之。是以方有治热以寒，寒之而火食不入，攻寒以
热，热之而昏躁以生，此则气不疏通，壅而为是也。纪于水火，余气可知。（疾病一注。）益火之源，以消阴翳；壮水之
主，以制阳光。脏腑之原，有寒热温凉之主。取心者不必齐以热，取肾者不必齐以寒，但益心之阳，寒亦通行，强肾之
阴，热之犹可。（论治七注。）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。（论治四注。）
金匮，是判断生死预后的方法。揆度，是切脉揣度的意思。奇恒，是指谈论奇特的疾病。所谓“奇”，是指那些不随四季气候变化而死亡的奇特病症；所谓“恒”，是指顺应四季规律而死亡的常规病症。
所谓“揆”，是切脉探求病情的意思，即仔细探究其脉理；所谓“度”，是确定病变部位，并结合四季气候特点来衡量病情。（这一节出自《素问·病能论》末尾，从文辞意旨来看，都是解释经文未尽明的含义，与本篇正文无关，且其中内容有的见于经典，有的不见于经典，王冰认为这是古经断裂后缪误续接在此处的。因此不收录为正条，将其归入此类。）
附录：王太仆（王冰）的法言：大寒之证却非常严重，用热药治疗却不发热，这是无火（肾阳虚衰），应当补益心阳。大热之证却非常严重，用寒药治疗却不退热，这是无水（肾阴亏虚）；热势时动时止，忽然往来，时而发作时而停止，这也是无水，应当补益肾阴。内格呕逆，食物无法进入，这是有火（实热）。患病呕吐并吐出食物，食物吃进去反而吐出来，这是无火（脾胃虚寒）。突然急速腹泻，食物来不及消化，这是无水（肾阴不足）。溏泄日久，发作停止没有规律，这是无水（肾阴不足）。所以心气盛则产生热，肾气盛则产生寒。肾气虚则寒气动于中焦，心气虚则热气收于体内。另外，热不能转化为寒，是无水；寒不能转化为热，是无火。用寒药治热而不退，责任在于无水；用热药治寒而不温，责任在于无火。热药作用时间不久，责任在于心虚；寒药作用时间不久，责任在于肾气少。有余的邪气用泻法，不足的正气用补法，虚证用补法，实证用泻法。因此，有用寒药治疗热证，但用寒药后火邪未除反而饮食不进；用热药攻逐寒邪，但用热药后反而出现昏乱躁动，这是因为气机不通畅，壅滞而导致这样的结果。记录在水火两脏，其他脏腑的气机情况就可以推知了。（摘自《黄帝内经素问》疾病一注。）
益补火的源头，以消除阴寒的阴影；壮大水的根本，以制约阳热的亢盛。脏腑的根本，有寒、热、温、凉的主治原则。治疗心脏疾病不必一律用热药，治疗肾脏疾病不必一律用寒药，只要补益心之阳气，即使是寒证也能通行；强壮肾之阴液，即使是热证也可以治疗。（摘自《黄帝内经素问》论治七注。）
塞因塞用，如下气虚弱匮乏，中焦气机壅滞，如果想用消散的方法去除胀满，就会使下焦更虚；如果想补益下焦，中焦的胀满会更加严重。治疗如果不了解根本，而先攻伐其中的胀满，药物进入后症状或许暂时减轻，药效过后依然如故，气机必然更加虚弱，病情必然逐渐加重。却不知道少量服用会助长壅滞，大量服用则能宣通，峻补下焦以疏通开启中焦，那么下焦的虚弱自然充实，中焦的胀满自然消除，这就是塞因塞用的治疗方法。（摘自《黄帝内经素问》论治四注。）
Jinkui (Golden Cabinet) refers to the method of determining life and death prognosis. Kuidu (Measurement and Estimation) refers to the practice of palpating and estimating the condition. Qiheng (Extraordinary and Constant) refers to discussing extraordinary diseases. The term "QI" (extraordinary) denotes those peculiar diseases that do not follow the seasonal patterns in their fatal outcomes. The term "HENG" (constant) denotes those regular diseases that die in accordance with the four seasons.
The term "KUI" implies cutting the pulse to seek the truth, meaning carefully investigating the pulse patterns. The term "DU" implies identifying the location of the disease and measuring it against the characteristics of the four seasons. (This section is from the end of the chapter "Pathogenesis" in the *Suwen*. Judging by its wording and intent, it explains meanings not fully clarified in the original scripture and is unrelated to the main text of this chapter. Its content includes passages found in other classics and those not found in any classic; Wang Bing believed these were erroneously appended due to breaks in the ancient texts. Therefore, they are not recorded as main clauses but collected here.)
Appendix: Sayings of Wang Taipu (Wang Bing): In cases of severe cold that does not respond to warming treatment, there is a deficiency of Fire (Heart Yang), and one should assist the Heart. In cases of severe heat that does not respond to cooling treatment, there is a deficiency of Water (Kidney Yin). If heat fluctuates, coming and going suddenly, starting and stopping intermittently, this indicates a deficiency of Water, and one should assist the Kidney. Internal obstruction with vomiting and regurgitation, where food cannot enter, indicates excess Fire. Vomiting and spitting out food after ingestion indicates a deficiency of Fire (Spleen/Stomach Yang Deficiency). Sudden, rapid diarrhea where food is not digested indicates a deficiency of Water. Chronic loose stools with irregular onset and cessation indicate a deficiency of Water. Therefore, an excess of Heart Qi generates Heat, while an excess of Kidney Qi generates Cold. A deficiency of Kidney Qi causes Cold to move within the middle jiao, while a deficiency of Heart Qi causes Heat to be retained internally. Furthermore, if Heat cannot transform into Cold, it is due to a lack of Water; if Cold cannot transform into Heat, it is due to a lack of Fire. If cooling therapy fails to reduce heat, the fault lies in the lack of Water; if warming therapy fails to reduce cold, the fault lies in the lack of Fire. If the effect of heat therapy is short-lived, the fault lies in Heart deficiency; if the effect of cold therapy is short-lived, the fault lies in insufficient Kidney Qi. For excess conditions, use draining methods; for deficiency conditions, use tonifying methods. Specifically, tonify the deficient and drain the excess. Thus, when treating heat with cold herbs, if the fire persists and appetite is lost, or when treating cold with hot herbs, if confusion and restlessness arise, it is because the Qi mechanism is obstructed and stagnant. Understanding the principles of Water and Fire allows one to infer the state of Qi in other organs. (From Wang Bing's commentary on "Diseases".)
"Nourish the source of Fire to eliminate the shadows of Yin; strengthen the master of Water to control the brightness of Yang." The origins of the Zang-Fu organs have governing principles of Cold, Heat, Warmth, and Coolness. When treating the Heart, one need not uniformly apply heat; when treating the Kidney, one need not uniformly apply cold. By benefiting the Yang of the Heart, even cold conditions can circulate freely; by strengthening the Yin of the Kidney, even heat conditions can be managed. (From Wang Bing's commentary on "Treatment Principles".)
"Sewerage for blockage" (treating blockage with tonification), such as in cases where lower Qi is deficient and exhausted, while the Middle Jiao is qi-stagnant. If one attempts to disperse the fullness, the lower deficiency worsens; if one attempts to tonify the lower, the middle fullness intensifies. If treatment ignores the root cause and attacks the fullness first, symptoms may temporarily subside upon taking medicine, but return once the drug wears off, leading to further Qi deficiency and worsening disease. One must realize that small doses may nourish stagnation, while large doses promote circulation. By vigorously tonifying the lower to unblock and open the middle, the lower deficiency will naturally become solid, and the middle fullness will naturally dissipate. This is the method of "treating blockage with tonification." (From Wang Bing's commentary on "Treatment Principles".)