无伐天和。（必察岁运时令之气。逆之则伤天和。）无盛盛。无虚虚。（当泻而补为盛盛。当补而泻为虚虚。）而遗人夭殃。
无致邪。无失正。（助邪气。伐正气。）绝人长命。天不足西北。左寒而右凉。地不满东南。右热而左温。其故何也。曰。
阴阳之气。高下之理。太少（一作大小。）之异也。东南方阳也。阳者。其精降于下。故右热而左温。（阳生于东。而盛
于南。故东温而南热。）西北方阴也。阴者。其精奉于上。故左寒而右凉。（阴生于西。而盛于北。故西凉而北寒。）是以
地有高下。气有温凉。高者气寒。下者气热。故适寒凉者胀。（感阴寒而成胀。）之温热者疮。（感湿热而生疮。）下之则
胀已。汗之则疮已。此腠理开闭之常。太少之异耳。阴精所奉其人寿。阳精所降其人夭。西北之气。散而寒之。东南之
气。收而温之。所谓同病异治也。（王注。西北人腠理密而食热。故宜散宜寒。东南人腠理疏而食冷。故宜收宜温。吴注。
西北气寒。寒固于外。则热郁于内。故宜散其外寒。清其内热。东南气热。热则气泄于外。寒生于内。故宜收其外泄。
温其内寒。是以有病同而治异者。盖天气与地宜不同也。）故曰。气寒气凉。治以寒凉。行水渍之。（药治其内。汤渍其
外。）气温气热。治以温热。（二义解者俱欠明确。岂即上文所谓西北散而寒之。东南收而温之之意乎。）强其内守。必同
其气。（即气寒气凉。治以寒凉之义。）可使平也。假者反之。（或有反此为治者。乃假借之。以为反治也。）（五常政大论）
木郁达之。（宣吐。）火郁发之。（升散。）土郁夺之。（泻下。）金郁泄之。（解表。利小便。）水郁折之。（制其冲逆。）
然调其气。过者折之。以其畏也。所谓泻之（过。太过也。折之以其所畏。即泻之是也。王注。咸泻肾。酸泻肝。辛泻
肺。甘泻脾。苦泻心。）必折其郁气。先资其化源。（吴注。如寒水司天。则火受郁。火失其养。则资其木也。）抑其运气。
（主运胜气。）扶其不胜。无使过暴。而生其疾。论言热无犯热。寒无犯寒。（时热病热。无犯热药。时寒病寒。无犯寒
药。）余欲不远寒。不远热。奈何。曰。发表不远热。攻里不远寒。（吴注。发表利用热。夏月发表。不远热也。攻里利
用寒。冬月攻里。不远寒也。）热无犯热。寒无犯寒。及胜其主则可犯。以平为期。而不可过。是谓邪气反胜者。（邪气
胜主气。如夏应热。而反寒甚。则可以热犯热。余准此。）故曰。无失天信。无逆气宜。无翼其胜。无赞其复。是谓至治。
（吴注。天信。春温夏热秋凉冬寒也。气宜。治温以清。治热以寒也。翼胜赞复。禁助邪也。）妇人重身。（怀妊。）毒之
何如。（可用毒药否。）曰。有故无殒。亦无殒也。（有故。如下文大积大聚是也。内既有故。则毒药自病当之。故母与胎。
皆无患也。）其故何谓也。大积大聚。其可犯也。衰其大半而止。过者死。（积聚。必须攻以毒药。太过则真气被伤。）（六
元正纪大论）
有其在标。而求之于标。有其在本。而求之于本。有其在本。而求之于标。有其在标。而求之于本。故治有取标而
得者。有取本而得者。有逆取而得者。有从取而得者。治反为逆。治得为从。小大不利。（谓二便。灵枢有便字。）治其
标。小大利。治其本。病发而有余。本而标之。先治其本。后治其标。病发而不足。标而本之。先治其标。后治其本。
谨察间甚。以意调之。（标本病传论）（灵枢病本篇略同。）
凡治病。察其形气色泽。脉之盛衰。病之新故。乃治之。无后其时。形气相得。（形盛气盛。形虚气虚。）谓之可治。
色泽以浮。谓之易已。脉从四时。谓之可治。（春弦。夏钩。秋浮。冬营。）脉弱以滑。是有胃气。谓之易治。取之以时。
（合于时令。又勿后时。）形气相失。谓之难治。（形盛气虚。形虚气盛。）色夭不泽。谓之难已。脉实以坚。（邪盛。）谓
之益甚。脉逆四时。为不可治。所谓逆四时者。春得肺脉。夏得肾脉。秋得心脉。冬得脾脉。（皆五行相克。）其至皆悬
绝沉涩者。命曰逆四时。（玉机真藏论）
善治者治皮毛。（邪在表而浅。）其次治肌肤。其次治筋脉。其次治六腑。其次治五脏。治五脏者。半死半生也。（邪
入脏。则深且重矣。）故天之邪气感。（六气八风。）则害人五脏。水谷之寒热感。（饮食不节。寒热失时。）则害于六腑。
地之湿气感。则害皮肉筋脉。（湿自下受。先入皮肉。湿流关节。则伤筋脉。）善诊者。察色按脉。先别阴阳。（脉症声色。
各有阴阳。）审清浊而知部分。（脏腑有病。皆形于身面之部分。可以观气色而得之。）视喘息。听音声。而知所苦。观权
衡规矩。而知病所主。（言脉春应中规。夏应中矩。秋应中衡。冬应中权。）按尺寸观浮沉滑涩。而知病所生。以治无过。
以诊则不失矣。故曰。病之始起也。可刺而已。其盛。可待衰而已。故因其轻而扬之。（汗而散之。不使传变。）因其重
而减之。（病之重者。药难猝去。当以渐而减之。即衰其半之意。）因其衰而彰之。（正气偏衰。济而彰之。）形不足者。
温之以气。精不足者。补之以味。（气以养阳。味以养阴。二句即彰之之义。）其高者因而越之。（升之。吐之。）其下者
引而竭之。（利其二便。）中满者泻之于内。（实满者。以下药泻之。虚满者。补之即所以泻之。）其有邪者。渍形以为汗。
（如布桃枝煎汤液。以蒸浴之。汗难出者。每用此法。）其在皮者。汗而发之。其 悍者。按而收之。（按摩收引。）其实
者。散而泻之。（表实散之。里实泻之。）阳病治阴。阴病治阳。（王注。即本篇从阴引阳。从阳引阴。以右治左。以左治
右之义。吴注。济所不胜。）定其血气。各守其乡。血实宜决之。（行之。）气虚宜掣引之。（导实济虚。）（阴阳应象大论）
毒药攻邪。（攻邪则用毒药。苏子瞻曰。药能治病。不能养人。食能养人。不能治病。）五谷为养。（稻麻豆麦黍。）
五果为助。（枣杏桃李栗。）五畜为益。（牛羊犬豕鸡。）五菜为充。（葵藿葱薤韭。）气味合而服之。以补益精气。此五者。
有辛酸甘苦咸。（前五物。应五行。各具一味。）各有所利。或散（辛。）或收。（酸。）或缓（甘。）或急。（苦。）或坚（苦。）
或。（咸。）四时五脏。病随五味所宜也。肝苦急。（肝者。怒生之气。又血燥则肝急。）急食甘以缓之。心苦缓。（缓为
心虚。则神气散逸。）急食酸以收之。脾苦湿。（湿则不运。）急食苦以燥之。肺苦气上逆。（火盛克金。）急食苦以泄之。
肾苦燥。（肾脂枯则燥。）急食辛以润之。开腠理。致津液。通气也。（三语有专主辛润解者。昂谓当通结上文。）肝欲散。
急食辛以散之。用辛补之。酸泻之。（木喜条达。故以散为补。收为泻。）心欲 。（火藏炎燥。）急食咸以 之。用咸补
之。甘泻之。（心属火。咸属水。水能克火而云补者。取既济之义也。心苦缓。故以甘为泻。）脾欲缓。（土德和缓。）急
食甘以缓之。用苦泻之。甘补之。肺欲收。急食酸以收之。用酸补之。辛泻之。（辛散酸收。）肾欲坚。（坚固。则无狂荡
之患。）急食苦以坚之。用苦补之。（苦能坚肾。）咸泻之。（咸能软坚。能渗津。故云泻。然咸为肾本味。故补肾药用咸
为引。五脏生成论曰。肾欲咸。未可专言泻也。甘能伤肾。土克水也。）（藏气法时论）
五味所禁。辛走气。气病无多食辛。（灵枢五味论。辛入胃。其气入于上焦。上焦者。受气而营诸阳者也。辛与气俱
行。故辛入而与汗俱出。）咸走血。（渗津。）血病无多食咸。（灵枢曰。血与咸相得则凝。凝则胃中汁注之。注之则胃中
竭。渴则咽路焦。故舌本干而善渴。）苦走骨。骨病无多食苦。甘走肉。肉病无多食甘。（骨得苦则阴益甚。重而难举。
肉得甘则壅气。胪肿益甚。灵枢二义无当。故不录。）酸走筋。筋病无多食酸。（灵枢曰。酸气涩以收。膀胱得酸则缩 。
约而不通。水道不行。故癃阴者。积筋之所终也。故酸入而走筋矣。）（宣明五气论）
多食咸。则脉凝泣（涩。）而变色。（脉。即血也。心合脉。水克火。）多食苦。则皮槁而毛拔。（肺合皮毛。火克金。）
多食辛。则筋急而爪枯。（肝合筋。爪者。筋之余。为金克木。按肝喜散。故辛能补肝。惟多则为害。）多食酸。则肉胝
胸而唇揭。（脾合肉。其华在唇。木克土。胝。音支。皮浓也。）多食甘。则骨痛而发落。（肾合骨。其华在发。土克水。）
此五味之所伤也。（五脏生成论）
阴之所生。本在五味。（味能养阴。）阴之五宫。伤在五味。味过于酸。肝气以津。（酸能生津。）脾气乃绝。（木克土。）
味过于咸。大骨气劳。短肌。（咸入骨。能软缩肌肤。）心气抑。（水克火。然藏气法时论又云。咸补心。）味过于甘。心
气喘满。（甘性留滞。）色黑。肾气不衡。（平也。土克水。）味过于苦。脾气不濡。胃气乃浓。（苦能燥脾而浓胃。火生土
也。王注同。马注。浓字解作胀字。己觉欠理。而治之复用芩连苦剂。不自相矛盾乎。）味过于辛。筋脉沮弛。精神乃央。
（新校正。央。殃也。古文通用。辛润故弛。辛散故殃也。马注。解作中央。尤觉欠理。昂按。酸咸甘辛。言其害而不
及其利也。味苦。言其利而未及其害也。古文不拘一例。不必穿凿强解。）（生气通天论）
热中消中。（多饮数溲为热中。多食数溲为消中。）不可服高（膏同。）粱（肥甘之味。）芳草（辛香之品。）石药。（英
乳之类。）石药发 。（癫同。）芳草发狂。（多喜曰癫。多怒曰狂。）夫芳草之气美。石药之气悍。二者其气急疾坚劲。失
热气 悍。药气亦然。（内热既盛。药复助之。）二者相遇。恐内伤脾。（腹中论）
凡刺之法。必候日月星辰。四时八正（八节正气。以候八风。）之气。气定乃刺之。是故天温日明。则人血淖液。而
卫气浮。故血易泻。气易行。天寒日阴。则人血凝泣。而卫气沉。月始生。则血气始精。卫气始行。月郭满。（月之四围
为郭。）则血气实。肌肉坚。月郭空。则肌肉减。经络虚。卫气去。形独居。是以天寒无刺。天温无凝。（血淖而气易行。）
月生无泻。月满无补。月郭空无治。是谓得时而调之。（此言刺法。然人身血气如是。不可不知。）（八正神明论）
圣人不治已病治未病。不治已乱治未乱。夫病已成而后药之。乱已成而后治之。譬犹渴而穿井。斗而铸兵。（一作锥。）
不亦晚乎。（四气调神大论）
拘于鬼神者。不可与言至德。恶于针石者。不可与言至巧。病不许治者。病必不治。治之无功矣。（病不许治。即病
证也。）（五脏别论）
【灵】形肉已夺。是一夺也。大夺血之后。是二夺也。大汗出之后。是三夺也。大泄之后。是四夺也。新产及大血
之后。是五夺也。此皆不可泻。（五禁）
不要破坏人体与自然界相协调的平衡。（必须观察岁运和时令的气候特点。违背这一点就会损伤这种和谐。）不要使实证更实，不要使虚证更虚。（应当泻却反而补，就是使实证更实；应当补却反而泻，就是使虚证更虚。）从而给病人带来早夭的灾祸。
不要助长邪气，不要损伤正气。（助长邪气，损伤正气。）断送人的寿命。天的阳气不足于西北方，所以左边寒冷而右边凉爽。地的阴气不满于东南方，所以右边炎热而左边温和。这是什么缘故呢？回答说：这是阴阳之气、高下地势以及太少（一说大小）差异的缘故。东南方属阳，阳气的主精向下沉降，所以右边热而左边温。（阳气生于东方，而盛于南方，所以东方温而南方热。）西北方属阴，阴气的主精奉升于上，所以左边寒而右边凉。（阴气生于西方，而盛于北方，所以西方凉而北方寒。）因此大地有高下之分，气候有温凉之别。高处气候寒冷，低处气候温热。所以到寒凉地方去容易患胀病。（感受阴寒之气而成胀病。）到温热地方去容易患疮疡。（感受湿热之气而生疮疡。）患胀病用泻下法就可以痊愈，患疮疡用发汗法就可以痊愈。这是腠理开闭的正常规律，也是太少之气的差异罢了。阴精奉升于上的地方人长寿，阳精降泄于下的地方人短命。西北方的气候，治疗宜发散并清其内热；东南方的气候，治疗宜收敛并温其内寒。这就是所谓的“同病异治”。（王冰注：西北人腠理致密且饮食偏热，所以适宜发散和寒凉；东南人腠理疏松且饮食偏冷，所以适宜收敛和温补。吴崑注：西北气候寒冷，寒邪固结于外，则热气郁结于内，所以宜散其外寒，清其内热；东南气候炎热，热则气泄于外，寒生于内，所以宜收其外泄之气，温其内寒。因此有病相同而治法不同的情况，这是因为天气与地宜不同啊。）所以说，气候寒冷或凉爽，治疗用寒凉药，并可配合药汤浸渍身体。（药物治其内，汤液浸渍治其外。）气候温暖或炎热，治疗用温热药。（这两种解释都欠明确，难道就是上文所说的西北宜散而寒之，东南宜收而温之的意思吗？）加强内部的固守，必须顺应其气候特点。（即气候寒冷凉爽，治疗用寒凉药的含义。）可以使病情平复。如果是假象则相反。（如果有反此进行治疗的，乃是假借之法，作为反治法运用。）（出自《五常政大论》）
木气郁结，宜宣达疏通。（用宣吐法。）火气郁结，宜升散透发。（用升散法。）土气郁结，宜攻夺通下。（用泻下法。）金气郁结，宜宣泄通利。（解表，利小便。）水气郁结，宜制约折服。（制约其冲逆之势。）然而要调顺其气机，对于太过之气要加以折损，因为那是它所畏惧的。所谓“泻之”，（太过即是泻，用其所畏来折损它，就是泻法。王冰注：咸味泻肾，酸味泻肝，辛味泻肺，甘味泻脾，苦味泻心。）必须折服其郁结之气，先资助其化生之源。（吴崑注：如寒水司天，则火受郁，火失去滋养，就要资助木气以生火。）抑制过盛的运气，（主运胜气。）扶助不胜之气，不要使其过于暴烈，从而产生疾病。经论说：热时不要用热药，寒时不要用寒药。（如果时令热而病热，不要用热药；时令寒而病寒，不要用寒药。）我想要不远离热药，也不远离寒药，该怎么办呢？回答说：发表时不远离热药，攻里时不远离寒药。（吴崑注：发表利用热药，夏季发表，不远离热药；攻里利用寒药，冬季攻里，不远离寒药。）热时不用热药，寒时不用寒药，但如果邪气胜过主气则可以犯禁，以平复为度，不可过度。这叫做“邪气反胜”。（邪气胜过主气，如夏天应该热，却反而很冷，就可以用热药犯热，其余依此类推。）所以说，不要错过天时的信期，不要违背气候的适宜，不要辅佐邪气的亢盛，不要赞助邪气的报复，这就叫做最高明的治疗。（吴崑注：天信指春温夏热秋凉冬寒。气宜指治温以清，治热以寒。翼胜赞复，禁止助长邪气。）
妇女怀孕。（怀妊。）使用毒药行吗？回答说：如果有病邪存在，就不会伤害母体，也不会伤害胎儿。（有故，如下文所说的大积大聚等。体内既有病邪，那么毒药自然由病邪承受，所以母亲和胎儿都没有忧患。）这是什么意思呢？大积大聚，是可以使用毒药攻伐的，但病势衰减大半时就应停止，如果攻伐过度会导致死亡。（积聚病症，必须用毒药攻伐，太过则会损伤真气。）（出自《六元正纪大论》）
有的病在标，就从标求治；有的病在本，就从本求治；有的病在本，却从标求治；有的病在标，却从本求治。所以治疗有取标而治愈的，有取本而治愈的，有逆治而治愈的，有从治而治愈的。治疗不当称为逆，治疗得当称为从。大小便不通利的，（谓二便，《灵枢》中有“便”字。）先治其标；大小便通利的，后治其本。发病时邪气有余的，先治其本，后治其标；发病时正气不足的，先治其标，后治其本。仔细察看病情的轻重缓急，用心意来调治。（出自《标本病传论》，《灵枢·病本篇》大致相同。）
凡是治病，要观察病人的形体、气色、色泽，脉象的盛衰，病情的新久，然后进行治疗，不要错过时机。形气相称，（形体盛则气盛，形体虚则气虚。）称为可治。色泽明润浮泽，称为易愈。脉象顺应四时变化，称为可治。（春弦，夏钩，秋浮，冬营。）脉象弱而滑利，是有胃气，称为易治。把握治疗时机，（合乎时令，又不延误时机。）形气不相称，称为难治。（形体盛而气虚，形体虚而气盛。）面色枯槁无光泽，称为难愈。脉象实而坚劲，（邪气盛。）称为病势加重。脉象违背四时变化，称为不可治。所谓违背四时，是指春天得肺脉，夏天得肾脉，秋天得心脉，冬天得脾脉。（都是五行相克的关系。）其脉象都悬绝沉涩的，命曰违背四时。（出自《玉机真脏论》）
善于治疗的医生，在病邪在皮毛时就治疗。（邪气在表而浅。）其次治疗肌肤，其次治疗筋脉，其次治疗六腑，其次治疗五脏。治疗五脏的病，往往是一半死一半活。（邪气入脏，就深重了。）所以天之邪气感伤，（六气八风。）就会伤害五脏；水谷的寒热感伤，（饮食不节，寒热失时。）就会伤害六腑；地之湿气感伤，就会伤害皮肉筋脉。（湿自下受，先入皮肉，湿流关节，则伤筋脉。）善于诊断的医生，观察面色，按压脉象，首先辨别阴阳。（脉症声色，各有阴阳。）审察清浊而知病变部位。（脏腑有病，都反映在身面之部分，可以通过观察气色得知。）视喘息，听声音，而知痛苦所在；观察权衡规矩（指脉象），而知病所主（言脉春应中规，夏应中矩，秋应中衡，冬应中权）；按尺寸脉，观浮沉滑涩，而知病因。以此治疗就不会有过错，以此诊断就不会有失误。所以说，病刚开始起时，可以用针刺治愈；病势正盛，可以等待其衰退后再治疗。所以对于轻浅的病，用扬散的方法。（发汗解散，防止传变。）对于沉重的病，用减损的方法。（病重的，药力难以立刻去除，应当逐渐减损，即衰减其半的意思。）对于衰退的病，用彰显正气的方法。（正气偏衰，辅助以彰显之。）形体不足的，用气来温养；精气不足的，用味来滋补。（气以养阳，味以养阴，这两句就是彰显正气的含义。）病位高的，因势利导使之越出。（提升，催吐。）病位低的，引导使之竭尽。（通利二便。）中焦痞满的，从内部泻除。（实满者，用下药泻之；虚满者，补之即所以泻之。）有邪气的，浸泡形体以取汗。（如煮桃枝煎汤液，蒸浴之，汗难出者，常用此法。）邪在皮肤的，发汗解除。邪气剽悍的，按摩收敛。（按摩收引。）邪气实的，消散和泻下。（表实散之，里实泻之。）阳病治阴，阴病治阳。（王冰注：即本篇从阴引阳，从阳引阴，以右治左，以左治右之义。吴崑注：济所不胜。）安定血气，各守其位。血实宜决破之。（行之。）气虚宜牵引之。（导实济虚。）（出自《阴阳应象大论》）
毒药攻伐邪气。（攻邪则用毒药，苏东坡说：药能治病，不能养人；食能养人，不能治病。）五谷为营养。（稻麻豆麦黍。）五果为辅助。（枣杏桃李栗。）五畜为补益。（牛羊犬豕鸡。）五菜为充实。（葵藿葱薤韭。）气味合而服用，以补益精气。这五种食物，具有酸、辛、甘、苦、咸五味。（前五物对应五行，各具一味。）各有所利，有的能散（辛），有的能收（酸），有的能缓（甘），有的能急（苦），有的能坚（苦），有的能软（咸）。四时五脏的疾病，随着五味的适宜而治疗。肝苦急，（肝是怒生之气，又血燥则肝急。）急食甘味以缓和它。心苦缓，（缓为心虚，则神气散逸。）急食酸味以收敛它。脾苦湿，（湿则不运。）急食苦味以燥湿它。肺苦气上逆，（火盛克金。）急食苦味以泄降它。肾苦燥，（肾脂枯则燥。）急食辛味以滋润它，开发腠理，促使津液流通，通气机。（这三句话有专门解释辛润的，我认为应当通结上文。）肝欲散，急食辛味以散之，用辛味补之，酸味泻之。（木喜条达，故以散为补，收为泻。）心欲软（火藏炎燥），急食咸味以软之，用咸味补之，甘味泻之。（心属火，咸属水，水能克火而云补者，取既济之义也。心苦缓，故以甘为泻。）脾欲缓，（土德和缓。）急食甘味以缓之，用苦味泻之，甘味补之。肺欲收，急食酸味以收之，用酸味补之，辛味泻之。（辛散酸收。）肾欲坚，（坚固，则无狂荡之患。）急食苦味以坚之，用苦味补之。（苦能坚肾。）咸味泻之。（咸能软坚，能渗津，故云泻。然咸为肾本味，故补肾药用咸为引，《五脏生成论》曰：肾欲咸，未可专言泻也。甘能伤肾，土克水也。）（出自《藏气法时论》）
五味的禁忌。辛走气，气病不要多吃辛味。（《灵枢·五味论》：辛入胃，其气入于上焦，上焦者，受气而营诸阳者也。辛与气俱行，故辛入而与汗俱出。）咸走血，（渗津。）血病不要多吃咸味。（《灵枢》曰：血与咸相得则凝，凝则胃中汁注之，注之则胃中竭，渴则咽路焦，故舌本干而善渴。）苦走骨，骨病不要多吃苦味。甘走肉，肉病不要多吃甘味。（骨得苦则阴益甚，重而难举。肉得甘则壅气，胪肿益甚。《灵枢》两义不当，故不录。）酸走筋，筋病不要多吃酸味。（《灵枢》曰：酸气涩以收，膀胱得酸则缩抟，约而不通，水道不行，故癃。阴者，积筋之所终也，故酸入而走筋矣。）（出自《宣明五气论》）
多吃咸味，则血脉凝涩（涩）而变色。（脉，即血也。心合脉，水克火。）多吃苦味，则皮肤枯槁而毫毛脱落。（肺合皮毛，火克金。）多吃辛味，则筋脉拘急而指甲枯败。（肝合筋，爪者筋之余，为金克木。按肝喜散，故辛能补肝，惟多则为害。）多吃酸味，则肌肉厚硬而嘴唇掀揭。（脾合肉，其华在唇，木克土。胝，音支，皮厚也。）多吃甘味，则骨痛而头发脱落。（肾合骨，其华在发，土克水。）这是五味所造成的伤害。（出自《五脏生成论》）
阴精的产生，根本在于五味。（味能养阴。）阴精的五宫，伤害也在于五味。味道过于酸，肝气就会溢满。（酸能生津。）脾气就会衰竭。（木克土。）味道过于咸，大骨气劳损，肌肉短缩。（咸入骨，能软缩肌肤。）心气被抑制。（水克火。然《藏气法时论》又云：咸补心。）味道过于甘，心气喘满。（甘性留滞。）面色黑，肾气不平衡。（平也。土克水。）味道过于苦，脾气不濡润，胃气乃浓滞。（苦能燥脾而浓胃，火生土也。王冰注同。马注：浓字解作胀字，己觉欠理，而治之复用芩连苦剂，不自相矛盾乎。）味道过于辛，筋脉松弛，精神乃受损。（新校正：央，殃也。古文通用。辛润故弛，辛散故殃也。马注：解作中央，尤觉欠理。昂按：酸咸甘辛，言其害而不及其利也。味苦，言其利而未及其害也。古文不拘一例，不必穿凿强解。）（出自《生气通天论》）
热中消中。（多饮数溲为热中，多食数溲为消中。）不可以服用膏粱（肥甘之味）、芳草（辛香之品）、石药。（英乳之类。）石药发癫（癫同），芳草发狂。（多喜曰癫，多怒曰狂。）夫芳草之气美，石药之气悍，二者其气急疾坚劲，失热气悍，药气亦然。（内热既盛，药复助之。）二者相遇，恐内伤脾。（出自《腹中论》）
凡针刺的方法，必须等候日月星辰、四时八正（八节正气，以候八风）的气机，气定乃刺之。所以天气温暖日光明亮，则人血淖液，而卫气浮，故血易泻，气易行。天气寒冷日阴暗，则人血凝泣，而卫气沉。月亮始生，则血气始精，卫气始行。月亮圆满，（月之四围为郭。）则血气实，肌肉坚。月亮亏空，则肌肉减，经络虚，卫气去，形独居。所以天寒不要针刺，天温不要凝滞。（血淖而气易行。）月生不要泻，月满不要补，月郭空不要治疗。这叫做得时而调之。（此言刺法，然人身血气如是，不可不知。）（出自《八正神明论》）
圣人不治已病治未病，不治已乱治未乱。如果病已成而后用药，乱已成而后治理，就像口渴才挖井，战斗才铸造兵器，（一作锥。）不也太晚了吗？（出自《四气调神大论》）
拘泥于鬼神的人，不可以与他谈论至高的医德。厌恶针石的人，不可以与他谈论高超的技巧。病人不允许治疗的，病一定治不好，治疗也不会有效果。（病不许治，即病证也。）（出自《五脏别论》）
【灵枢】形体肌肉已经极度消瘦，这是一夺。大量失血之后，是二夺。大汗出之后，是三夺。大泄之后，是四夺。新产及大出血之后，是五夺。这些情况都不可用泻法。（出自《五禁》）
Do not disrupt the harmony between the human body and nature. (One must observe the Qi of the annual movement and seasonal timing. Violating this will damage this harmony.) Do not reinforce excess, do not deplete deficiency. (To tonify when one should sedate is to reinforce excess; to sedate when one should tonify is to deplete deficiency.) Thereby bringing premature death upon the patient.
Do not assist pathogenic factors, do not damage healthy Qi. (Assisting pathogens, damaging healthy Qi.) Cut off people's long life. The Heaven's Yang Qi is insufficient in the Northwest, so the left is cold and the right is cool. The Earth's Yin Qi is incomplete in the Southeast, so the right is hot and the left is warm. What is the reason for this? It is said: This is due to the differences in Yin-Yang Qi, high and low terrain, and Tai Shao (or Da Xiao). The Southeast belongs to Yang. The essence of Yang descends downward, hence the right is hot and the left is warm. (Yang arises in the East and peaks in the South, hence the East is warm and the South is hot.) The Northwest belongs to Yin. The essence of Yin is offered upward, hence the left is cold and the right is cool. (Yin arises in the West and peaks in the North, hence the West is cool and the North is cold.) Therefore, the earth has high and low variations, and the climate has warm and cool differences. High places have cold Qi, low places have hot Qi. Thus, going to cold and cool places leads to distension. (Contracting Yin-Cold results in distension.) Going to warm and hot places leads to sores. (Contracting Damp-Heat generates sores.) Distension is cured by purgation; sores are cured by diaphoresis. This is the normal pattern of the opening and closing of Cou Li (interstitial spaces), merely a difference of Tai Shao Qi. Where Yin Essence is offered upward, people live long; where Yang Essence descends, people die young. The Qi of the Northwest should be treated with dispersal and cooling; the Qi of the Southeast should be treated with gathering and warming. This is what is called "treating the same disease differently." (Wang Bing's commentary: People in the Northwest have dense Cou Li and eat hot foods, so dispersal and cold/cool treatments are suitable. People in the Southeast have loose Cou Li and eat cold foods, so gathering and warm treatments are suitable. Wu Kun's commentary: The Northwest climate is cold; Cold solidifies externally, causing Heat to stagnate internally, so one should disperse external Cold and clear internal Heat. The Southeast climate is hot; Heat causes Qi to leak externally, generating Cold internally, so one should gather external leakage and warm internal Cold. Thus, diseases may be the same but treatments differ, because Heavenly Qi and Earthly Suitability are different.) Therefore it is said: When the climate is cold or cool, treat with cold/cool methods, and use herbal baths. (Herbs treat internally, decoctions bathe externally.) When the climate is warm or hot, treat with warm/hot methods. (These two interpretations are unclear; does it mean the aforementioned Northwest dispersal/cooling and Southeast gathering/warming?) Strengthen internal retention, must align with the Qi. (Meaning the same as treating cold/cool climates with cold/cool methods.) This can bring balance. If it is a false presentation, reverse this. (If treatment is reversed, it is a borrowed method, used as contrary treatment.) (From *Wu Chang Zheng Da Lun*)
When Wood Qi is stagnant, promote its free flow. (Use emesis.) When Fire Qi is stagnant, vent and disperse it. (Use ascending/dispersing methods.) When Earth Qi is stagnant, purge and drain it. (Use purgation.) When Metal Qi is stagnant, vent and drain it. (Release the exterior, promote urination.) When Water Qi is stagnant, restrain and check it. (Restrain its rebellious surge.) However, regulate the Qi. For excess, restrain it using what it fears. This is called "sedating." (Excess means too much; restraining with what it fears is sedation. Wang Bing's commentary: Salty drains Kidney, Sour drains Liver, Pungent drains Lung, Sweet drains Spleen, Bitter drains Heart.) One must break the stagnant Qi and first nourish its source of transformation. (Wu Kun's commentary: e.g., if Cold Water rules the year, Fire is stagnant; if Fire loses nourishment, nourish Wood to generate Fire.) Suppress the overactive Yun Qi (annual phases), (The dominant phase's excessive Qi.) Support the phase that cannot overcome it. Do not let it become overly violent and cause disease. The classics say: In heat, do not violate with heat; in cold, do not violate with cold. (If the season is hot and the disease is hot, do not use hot herbs; if the season is cold and the disease is cold, do not use cold herbs.) I wish to not stay far from heat, nor stay far from cold. How should this be done? It is said: When releasing the exterior, do not stay far from heat; when attacking the interior, do not stay far from cold. (Wu Kun's commentary: Releasing the exterior utilizes heat; in summer, releasing the exterior does not avoid heat. Attacking the interior utilizes cold; in winter, attacking the interior does not avoid cold.) In heat, do not violate with heat; in cold, do not violate with cold. Unless the pathogen overcomes the host Qi, then violation is permissible, aiming for balance, without excess. This is called "pathogen overcoming host." (Pathogen overcomes Host Qi, e.g., summer should be hot but is unexpectedly very cold, then one can use heat to violate heat; others follow this example.) Therefore it is said: Do not lose the trust of Heaven, do not go against the suitability of Qi, do not assist victory [of pathogen], do not praise recovery [of pathogen]. This is called supreme treatment. (Wu Kun's commentary: Trust of Heaven refers to Spring warmth, Summer heat, Autumn coolness, Winter cold. Suitability of Qi refers to treating warmth with clearing, treating heat with cooling. Assisting victory and praising recovery prohibits aiding pathogens.)
For pregnant women. (During pregnancy.) How should toxic drugs be used? It is said: If there is a cause [disease], there will be no destruction [to mother/fetus], nor will there be destruction. (A cause refers to large accumulations and masses as mentioned below. Since there is already a cause internally, the toxic drugs will be borne by the disease itself. Thus, both mother and fetus are safe.) What does this cause refer to? Large accumulations and masses can be attacked with toxic drugs, but stop when more than half has declined. Exceeding this leads to death. (Accumulations and masses must be attacked with toxic drugs; exceeding this damages True Qi.) (From *Liu Yuan Zheng Ji Da Lun*)
If the pathology is at the Biao (Branch/Surface), seek treatment at the Biao. If the pathology is at the Ben (Root/Origin), seek treatment at the Ben. If the pathology is at the Ben, seek treatment at the Biao. If the pathology is at the Biao, seek treatment at the Ben. Thus, some cures are achieved by targeting the Biao, some by targeting the Ben, some by contrary treatment, and some by following treatment. Treatment that goes against the nature is contrary; treatment that fits the nature is following. If there is difficulty in urination or defecation, (Refers to urine and stool; *Ling Shu* includes the character 'bian'.) treat the Biao first. If urination and defecation are smooth, treat the Ben first. If the disease onset involves excess, treat the Ben first, then the Biao. If the disease onset involves deficiency, treat the Biao first, then the Ben. Carefully observe the severity and intervals, and adjust according to your understanding. (From *Biao Ben Bing Zhuan Lun*, similar to *Ling Shu: Bing Ben Pian*)
In all cases of treating disease, observe the form, Qi, color, and luster, the fullness or emptiness of the pulse, and whether the disease is new or old, then treat. Do not delay the timing. If form and Qi are in accord, (Full form with full Qi, empty form with empty Qi.) it is called treatable. If the color is bright and floating, it is called easily curable. If the pulse follows the four seasons, it is called treatable. (Spring wiry, Summer hook-like, Autumn floating, Winter deep.) If the pulse is weak and slippery, it indicates Stomach Qi, called easily treatable. Take advantage of the time. (Aligns with seasons, and do not delay.) If form and Qi are discordant, it is called difficult to treat. (Full form with empty Qi, empty form with full Qi.) If the complexion is dull and lacks luster, it is called difficult to cure. If the pulse is solid and hard, (Excess pathogen.) it is called worsening. If the pulse contradicts the four seasons, it is called untreatable. What is meant by contradicting the four seasons? Obtaining the Lung pulse in Spring, Kidney pulse in Summer, Heart pulse in Autumn, and Spleen pulse in Winter. (All represent Five Element mutual overcoming.) If these pulses are suspended, isolated, deep, and choppy, it is named contradicting the four seasons. (From *Yu Ji Zhen Zang Lun*)
A skilled healer treats the skin and hair. (Pathogen is on the surface and shallow.) Next, treat the muscles and skin. Next, treat the sinews and vessels. Next, treat the Six Fu Organs. Next, treat the Five Zang Organs. Treating diseases of the Five Zang Organs often results in half death and half survival. (Pathogen entering the Zang is deep and severe.) Thus, Heavenly pathogenic Qi affects. (Six Qi, Eight Winds.) harming the Five Zang Organs. Cold and heat from food and water affect. (Dietary irregularity, improper temperature.) harming the Six Fu Organs. Dampness from the earth affects, harming the skin, flesh, sinews, and vessels. (Dampness is received from below, enters skin/flesh first; dampness flows into joints, harming sinews/vessels.) A skilled diagnostician observes color and presses the pulse, first distinguishing Yin and Yang. (Pulse, symptoms, voice, and color all have Yin/Yang aspects.) Examine clarity and turbidity to know the parts. (Diseases of Zang/Fu manifest in specific areas of the face and body, observable through Qi and color.) Observe breathing, listen to sounds, to know the suffering. Observe the weights, squares, circles, and balances [pulse qualities], to know the governing disease. (Speaking of pulses: Spring should match circle, Summer square, Autumn balance, Winter weight.) Press Cun and Chi positions, observe floating/sinking, slippery/choppy, to know the origin of the disease. Treat accordingly without error; diagnose accordingly without failure. Therefore it is said: At the beginning of a disease, acupuncture alone suffices. When the pathogen is strong, wait for it to decline before treating. Thus, for light diseases, disperse them. (Diaphoresis to scatter, preventing transmission.) For heavy diseases, reduce them gradually. (For heavy diseases, medicine cannot remove them suddenly; reduce gradually, meaning reducing by half.) For declining diseases, manifest [the healthy Qi]. (Healthy Qi is deficient; assist to manifest it.) For insufficiency of form, warm with Qi. For insufficiency of essence, tonify with flavor. (Qi nourishes Yang, flavor nourishes Yin; these two sentences explain manifesting healthy Qi.) For diseases located high, induce vomiting. (Ascend, vomit.) For diseases located low, guide and exhaust. (Promote urination and defecation.) For fullness in the middle, drain from within. (For excess fullness, use purgatives; for deficiency fullness, tonification acts as draining.) For those with pathogens, soak the form to induce sweat. (e.g., boil peach branches for decoction, steam/bathe; for difficult sweating, this method is often used.) For pathogens in the skin, release via sweat. For fierce pathogens, press and gather. (Massage to gather.) For excess conditions, disperse and drain. (Disperse exterior excess, drain interior excess.) Treat Yin diseases by addressing Yang, treat Yang diseases by addressing Yin. (Wang Bing's commentary: Meaning following Yin to draw out Yang, following Yang to draw out Yin, treating right to cure left, treating left to cure right. Wu Kun's commentary: Nourish what cannot overcome.) Stabilize Blood and Qi, each remaining in its place. For excess Blood, pierce/drained it. (Move it.) For deficient Qi, pull/guide it. (Guide excess to fill deficiency.) (From *Yin Yang Ying Xiang Da Lun*)
Toxic drugs attack pathogens. (Attacking pathogens uses toxic drugs. Su Dongpo said: Medicine can cure disease but not nourish humans; food can nourish humans but not cure disease.) Five grains provide nourishment. (Rice, hemp, beans, wheat, millet.) Five fruits provide assistance. (Dates, apricots, plums, peaches, chestnuts.) Five meats provide benefits. (Cattle, sheep, dogs, pigs, chickens.) Five vegetables provide fulfillment. (Malva, soybean leaves, scallions, leeks, garlic.) Consume flavors combined to tonify Essence and Qi. These five categories possess Sour, Pungent, Sweet, Bitter, and Salty flavors. (The first five correspond to Five Elements, each possessing one flavor.) Each has its advantages: some disperse (Pungent), some astringe (Sour), some relax (Sweet), some cramp (Bitter), some harden (Bitter), some soften (Salty). Diseases of the Four Seasons and Five Zang Organs suit the appropriate flavors. Liver suffers from urgency, (Liver is Qi generated by anger; blood dryness also causes liver urgency.) urgently eat Sweet to relax it. Heart suffers from laxity, (Laxity indicates Heart deficiency, causing Spirit/Qi to scatter.) urgently eat Sour to gather it. Spleen suffers from dampness, (Dampness impedes transport.) urgently eat Bitter to dry it. Lung suffers from rebellious Qi, (Fire excess overcomes Metal.) urgently eat Bitter to drain it. Kidney suffers from dryness, (Kidney fat dries up causing dryness.) urgently eat Pungent to moisten it, open Cou Li, produce fluids, and move Qi. (These three phrases have specialized explanations focusing on Pungent moistening; I believe they should connect to the preceding text.) Liver desires dispersion, urgently eat Pungent to disperse it, use Pungent to tonify, Sour to drain. (Wood likes free flow, so dispersion is tonification, gathering is draining.) Heart desires softening, (Fire organ is flaming and dry.) urgently eat Salty to soften it, use Salty to tonify, Sweet to drain. (Heart belongs to Fire, Salty to Water; Water overcomes Fire yet is called tonification, taking the meaning of successful interaction. Heart suffers laxity, so Sweet is draining.) Spleen desires relaxation, (Earth virtue is harmonious and relaxed.) urgently eat Sweet to relax it, use Bitter to drain, Sweet to tonify. Lung desires gathering, urgently eat Sour to gather it, use Sour to tonify, Pungent to drain. (Pungent disperses, Sour gathers.) Kidney desires firmness, (Firmness prevents mania.) urgently eat Bitter to firm it, use Bitter to tonify. (Bitter firms Kidney.) Salty drains. (Salty softens hardness, promotes fluid excretion, thus called draining. However, Salty is the original flavor of Kidney, so Salty is used as a guide in Kidney tonifying formulas. *Zang Sheng Sheng Cheng Lun* says: Kidney desires Salty; one cannot solely speak of draining. Sweet harms Kidney, Earth overcomes Water.) (From *Zang Qi Fa Shi Lun*)
Prohibitions of the Five Flavors. Pungent moves Qi; for Qi diseases, do not eat much Pungent. (*Ling Shu: Wu Wei Lun*: Pungent enters Stomach, its Qi enters Upper Jiao. Upper Jiao receives Qi and nurtures all Yang. Pungent travels with Qi, so Pungent exits with sweat.) Salty moves Blood; (Promotes fluids.) for Blood diseases, do not eat much Salty. (*Ling Shu* says: Blood and Salty combine to coagulate; coagulation causes stomach juices to pour in; pouring in exhausts stomach juices; thirst scorches throat passages, so tongue root dries and thirst ensues.) Bitter moves Bones; for Bone diseases, do not eat much Bitter. Sweet moves Flesh; for Flesh diseases, do not eat much Sweet. (Bones receiving Bitter increase Yin, becoming heavy and hard to lift. Flesh receiving Sweet obstructs Qi, worsening edema. *Ling Shu*'s two meanings are inappropriate, so not recorded.) Sour moves Sinews; for Sinew diseases, do not eat much Sour. (*Ling Shu* says: Sour Qi is astringent and gathering; Bladder receiving Sour contracts tightly, restricting passage, water channels do not flow, leading to strangury. Yin is the termination of accumulated sinews, so Sour enters and moves sinews.) (From *Xuan Ming Wu Qi Lun*)
Eating too much Salty causes vessels to congeal and change color. (Vessels are Blood. Heart governs vessels, Water overcomes Fire.) Eating too much Bitter causes skin to wither and hairs to fall. (Lung governs skin and hairs, Fire overcomes Metal.) Eating too much Pungent causes sinews to tighten and nails to wither. (Liver governs sinews; nails are surplus of sinews; Metal overcomes Wood. Note: Liver likes dispersion, so Pungent can tonify Liver, but excess is harmful.) Eating too much Sour causes calloused flesh and lifted lips. (Spleen governs flesh, brilliance shows in lips; Wood overcomes Earth. Zhi means thick skin.) Eating too much Sweet causes bone pain and hair loss. (Kidney governs bones, brilliance shows in hair; Earth overcomes Water.) This is the harm caused by the Five Flavors. (From *Wu Zang Sheng Cheng Lun*)
Yin is produced, rooted in the Five Flavors. (Flavors nourish Yin.) The Five Palaces of Yin are damaged by the Five Flavors. Flavor excessively Sour causes Liver Qi to overflow. (Sour generates fluids.) Spleen Qi perishes. (Wood overcomes Earth.) Flavor excessively Salty causes labor in the large bones and shortening of muscles. (Salty enters bones, softens/shrinks muscles.) Heart Qi is depressed. (Water overcomes Fire. However, *Zang Qi Fa Shi Lun* also says: Salty tonifies Heart.) Flavor excessively Sweet causes Heart Qi panting and fullness. (Sweet nature is lingering/stagnant.) Complexion turns black, Kidney Qi is unbalanced. (Balance. Earth overcomes Water.) Flavor excessively Bitter causes Spleen Qi not to be moistened, and Stomach Qi becomes thick/stagnant. (Bitter dries Spleen and thickens Stomach, Fire generates Earth. Wang Bing's commentary agrees. Ma's commentary interprets 'Nong' as bloating, which seems unreasonable, yet treating with bitter agents like Huang Qin/Huang Lian is self-contradictory.) Flavor excessively Pungent causes sinews and vessels to flaccid, and Spirit to suffer disaster. (New Correction: Yang means disaster. Ancient texts use interchangeably. Pungent moistens thus flaccid; Pungent disperses thus disastrous. Ma's commentary interprets as Central, which is even less reasonable. Ang notes: Sour, Salty, Sweet, Pungent discuss harm without benefit. Bitter discusses benefit without harm. Ancient texts vary; do not force interpretation.) (From *Sheng Qi Tong Tian Lun*)
Rezhong and Xiaozhong. (Drinking much and urinating frequently is Rezhong; eating much and urinating frequently is Xiaozhong.) Do not consume Gao Liang (rich/fatty foods), Fang Cao (pungent/aromatic items), or Shi Yao (mineral drugs). (Such as milk products.) Shi Yao triggers Dian (epilepsy/seizures). Fang Cao triggers Kuang (mania). (Much joy is Dian; much anger is Kuang.) The Qi of Fang Cao is beautiful; the Qi of Shi Yao is fierce. Both have urgent, rapid, firm, and strong Qi. Internal heat being fierce, drug Qi is likewise. (Internal heat is already abundant; drugs further assist it.) Meeting of both may internally damage Spleen. (From *Fu Zhong Lun*)
In all acupuncture methods, one must await the Qi of the sun, moon, stars, and four seasons/eight corrects (Eight Solar Terms' correct Qi, to await Eight Winds). Only when Qi is settled should one needle. Thus, when weather is warm and sun is bright, human blood is fluid, and Wei Qi floats; therefore blood is easy to drain, Qi is easy to move. When weather is cold and sun is dark, human blood is stagnant, and Wei Qi sinks. When the moon begins to grow, Blood and Qi begin to refine, Wei Qi begins to move. When the moon is full, (The perimeter of the moon is Guo.) Blood and Qi are substantial, muscles are firm. When the moon is empty, muscles decrease, meridians are deficient, Wei Qi departs, form remains alone. Therefore, in cold weather, do not needle; in warm weather, do not allow stagnation. (Blood is fluid, Qi moves easily.) During moon growth, do not drain; during moon fullness, do not tonify; during moon emptiness, do not treat. This is called regulating according to time. (This speaks of acupuncture methods, but one must know that human Blood and Qi function similarly.) (From *Ba Zheng Shen Ming Lun*)
The sage does not treat established disease but prevents disease; does not treat established chaos but prevents chaos. If medicine is taken after disease forms, or governance applied after chaos arises, it is like digging a well only when thirsty, or casting weapons only when fighting. Is this not too late? (From *Si Qi Tiao Shen Da Lun*)
Those constrained by ghosts and gods cannot be spoken to regarding supreme virtue. Those who dislike needles and stones cannot be spoken to regarding supreme skill. Patients who do not permit treatment will certainly not be cured; treatment will yield no merit. (Patient not permitting treatment refers to the condition itself.) (From *Wu Zang Bie Lun*)
[Ling Shu] Form and flesh already depleted, this is the first depletion. After massive blood loss, this is the second depletion. After massive sweating, this is the third depletion. After massive diarrhea, this is the fourth depletion. After childbirth and massive bleeding, this is the fifth depletion. All these situations are unsuitable for draining/sedating methods. (From *Wu Jin*)