论曰。治病必明六化分治。五味五色所主。五脏所宜。五行之营运数。六气之临御化。然后明阴阳三才之
数。故数之可数者。人中之阴阳也。然所合数之可得者也。夫阴阳者。数之可十。推之可百。数之可千。推之
可万。故天地阴阳者。不以数推。以象之谓也。经曰。丹天之气。经于牛女戊分。 天之气。经于心尾己分。
苍天之气。经于危室柳鬼。素天之气。经于亢氐昂毕。玄天之气。经于张翼娄胃。所谓戊己分者。奎壁角轸。
则天地之门户也。是以将前三数与天象俱明。始终之六气所司之高下。在泉浅深之胜复。左右之间同与不同。
三纪太过不及之理。故可分天地之化产。民病之气宜矣。经所谓太阳司天之政。故岁宜苦以燥之温之。阳明司
天之政。故宜以辛苦。汗之清之散之。又宜以咸。少阳司天之政。故岁宜以咸宜辛宜酸。渗之泄之渍之发之。
观气寒温。以调其过。太阴司天之政。故宜以苦燥之温之。甚者发之泄之。不发不泄。则湿气外溢。肉溃皮拆
而水血交流。少阴司天之政。故岁宜咸以 之。而调其上。甚则以苦发之。以酸收之。而安其下。甚则以苦泄
之。厥阴司天之政。故岁宜辛以调上。以咸调下必折其郁气。先资其化源。是以迎而夺之。王气之法也。故云
六气有余。用热远热。用温远温。用寒远寒。用凉远凉。食宜同法。此其道也。故王注曰。夏寒甚。则可以
热犯热。寒不甚。则不可犯也。若有表证。若有里证。故法云发表不远热。攻里不远寒。不发不攻。而犯寒犯
热。使寒热内贼。其病益甚。故无者生之。有者甚之。所以不远热则热至。不远寒则寒至。其寒至。则坚痞腹
痛急下利之病生矣。热至。则身热吐下霍乱。痈疽疮疡。瞀 昏郁。注下 螈。肿胀吐呕。鼽血衄血。头痛骨
节变肉痛。血溢血泄。淋闭之病生矣。王注曰。食已不
肌。吐利腥秽。亦寒之疾也。暴喑冒 。目不认人。躁扰狂越。谵语骂詈惊痫。亦热之病也。故经所谓无失天
信。无逆气宜。无翼其胜。无赞其复。是谓至也。倘不知斯。寒热内贼。失气之宜。因不知四时五行。因加相
胜。释邪攻正。绝人长命。术不通经。为粗工之戒。是以六气上司九宫。中司九元。下司九宣。三数俱明。
各分主客。胜复淫治。克伐主病。岁物气味之浓薄。故经所谓气味有浓薄。性用有躁静。治保有多少。力化有
浅深。故少阳在泉。寒毒不生。太阳在泉。热毒不生。故其气专。其味正。少阴在泉。寒毒不生。太阴在泉。
燥毒不生。此所谓天化地产。故天地气合。六节分而万物化生矣。经所谓谨候气宜。无失病机。病机者。寒暑
燥湿风。金木水火土。万病悉自此而生矣。故谨察病机之本。得治之要者。乃能愈疾。亦常有不明六气五行之
所宜。气味浓薄之所用。人身为病之所由。而能必获其效者。鲜矣哉。
论述说：治病必须明确六气（风、寒、暑、湿、燥、火）的转化与分治规律，了解五味（酸、苦、甘、辛、咸）、五色（青、赤、黄、白、黑）所主应的脏腑，以及五脏适宜的调养原则，掌握五行运行的数理规律，以及六气临御变化的机理。然后才能阐明阴阳及天地人三才的数理关系。所以说，可以计数的，是人身中的阴阳；然而那些相合之数是可以推算出来的。阴阳之数，推演可至十，再推可至百；数之可至千，再推可至万。所以天地的阴阳变化，不能单纯用数字去推算，而要通过观察其象（自然现象与人体征象）来认识。经文说：丹天之气（火气），经过牛宿、女宿和戊位；天之气（客气/阳气），经过心宿、尾宿和己位；苍天之气（木气），经过危宿、室宿、柳宿、鬼宿；素天之气（金气），经过亢宿、氐宿、昂宿、毕宿；玄天之气（水气），经过张宿、翼宿、娄宿、胃宿。所谓戊位和己位，是指奎宿、壁宿、角宿、轸宿，这是天地之气出入的门户。因此，要将前三组数理与天象结合起来明了，从而知晓始终六气所司的高下位置，在泉之气深浅的胜复变化，左右间气的相同与不同之处，以及三纪（初、中、末）太过与不及的道理。这样就能分辨天地化生万物的规律，以及民众疾病的气宜（适宜的治疗原则）。
经文说：太阳（寒水）司天的年份，岁气适宜用苦味以燥湿，用温性以散寒；阳明（燥金）司天的年份，适宜用辛、苦味，采用发汗、清热、消散的方法，又适宜用咸味；少阳（相火）司天的年份，岁气适宜用咸、辛、酸味，采用渗利、泄降、浸渍、发汗的方法，观察气的寒温，以调节其偏过；太阴（湿土）司天的年份，适宜用苦味以燥湿温中，病情严重的采用发汗或泄下的方法，如果不发汗不泄下，湿气就会外溢，导致肌肉溃烂、皮肤破裂，水液与血液混杂流通；少阴（君火）司天的年份，岁气适宜用咸味以软坚或引导，并调理上部，病情严重的用苦味发散，用酸味收敛，以安固下部，病情极重的用苦味泄热；厥阴（风木）司天的年份，岁气适宜用辛味调理上部，用咸味调理下部，必须折抑其郁结之气，先资助其化源。这是迎而夺之的王气治法。所以说，六气有余时，用热药要避开热气当令之时，用温药要避开温气当令之时，用寒药要避开寒气当令之时，用凉药要避开凉气当令之时，饮食调护也应遵循同样的法则。这就是治疗的原则。
王冰注解说：如果夏天寒气很盛，就可以用热药去对抗热病（指真寒假热或寒邪束表）；如果寒气不重，就不可以触犯热病。如果有表证，或者有里证，所以治法云：解表发汗不远离热药，攻逐里实不远离寒药。如果不发汗不攻里，却随意触犯寒热，使寒热之邪内侵贼害身体，病情就会更加严重。所以，没有病邪的不要误补使其滋生邪气，已有病邪的不要加重其势。之所以说不远离热药则热邪至，不远离寒药则寒邪至。寒邪至，就会产生坚硬痞块、腹痛、急迫下利等病证；热邪至，就会产生身热、呕吐、霍乱、痈疽疮疡、神志昏蒙郁闭、腹泻抽搐、肿胀、呕吐、鼻出血、头痛、骨节疼痛、肌肉疼痛、血溢血泄、淋证闭癃等病证。
王冰注解说：进食后不能消化，呕吐下利气味腥臭，也是寒性的疾病。突然失音、神志昏迷、不认识人、烦躁扰乱、狂越妄动、胡言乱语、骂詈、惊痫，也是热性的疾病。所以经文说：不要违背天时信约，不要逆反气宜，不要助长胜气，不要赞助复气，这就叫做达到了最高境界。倘若不知道这些道理，寒热之邪就会内侵贼害，失去气宜的调和，因为不了解四时五行的规律，因而加以相克相胜，释放邪气攻击正气，断绝人的寿命，医术不通晓经典，这是粗工（庸医）的戒律。
因此，六气在上主管九宫，在中主管九元，在下主管九宣，这三个数都明白了，分别主客之气，处理胜复淫治，克制伐除主病，考虑岁物气味的浓薄。所以经文说：气味有浓薄之分，性用有躁静之别，治疗保全有多少之差，力化有浅深之异。所以少阳在泉时，寒毒不生；太阳在泉时，热毒不生，这是因为其气专一，其味纯正。少阴在泉时，寒毒不生；太阴在泉时，燥毒不生。这所谓的天化地产。所以天地之气相合，六节分开而万物化生。经文说：谨慎地审察气宜，不要错失病机。病机，指的是寒、暑、燥、湿、风，以及金、木、水、火、土，万病全都由此而生。所以谨慎地考察病机的根本，得到治疗的要领，才能治愈疾病。也常常有不明六气五行之所宜，不知气味浓薄之所用，不清楚人身为病之源由，而能必定获得疗效的，真是很少啊。
It is stated: In treating diseases, one must clearly understand the transformation and separate management of the Six Transformations (the six climatic factors: wind, cold, summer-heat, dampness, dryness, and fire), the dominion of the Five Flavors (sour, bitter, sweet, pungent, salty) and Five Colors (green, red, yellow, white, black), the suitability for the Zang organs, the operational numbers of the Five Phases (Wood, Fire, Earth, Metal, Water), and the governing transformations of the Six Qi. Only then can one clarify the numbers of Yin and Yang and the Three Powers (Heaven, Earth, Human). Therefore, what can be counted refers to the Yin and Yang within humans. However, those numbers that are combined can be deduced. The numbers of Yin and Yang can be extended to ten, and further to a hundred; they can reach a thousand, and further to ten thousand. Thus, the Yin and Yang of Heaven and Earth cannot be deduced merely by numbers, but must be understood through their manifestations (Xiang). The Classic states: The Qi of Dan Tian (Fire Qi) passes through Niu and Nu mansions and the Wu position; the Qi of Tian (Yang Qi) passes through Xin and Wei mansions and the Ji position; the Qi of Cang Tian (Wood Qi) passes through Wei, Shi, Liu, and Gui mansions; the Qi of Su Tian (Metal Qi) passes through Kang, Di, Ang, and Bi mansions; the Qi of Xuan Tian (Water Qi) passes through Zhang, Yi, Lou, and Wei mansions. The so-called Wu and Ji positions refer to Kui, Bi, Jiao, and Zhen mansions, which are the gates of Heaven and Earth. Therefore, by combining the first three sets of numbers with celestial phenomena, one can understand the high and low positions governed by the Six Qi throughout the year, the depth and shallow nature of the In-Fountain Qi regarding winning and retaliating changes, the similarities and differences in the left and right interstitial Qi, and the principles of excess and deficiency in the three periods (initial, middle, final). This allows one to distinguish the transformations of Heaven and Earth producing things, and the Qi suitability (appropriate treatment principles) for people's diseases.
The Classic states: When Taiyang (Cold-Water) governs from above (Si Tian), the yearly regimen should favor Bitter flavor to dry dampness and Warm nature to disperse cold; when Yangming (Dry-Metal) governs from above, it is suitable to use Pungent and Bitter flavors, employing methods of sweating, clearing heat, and dispersing, and also suitable to use Salty flavor; when Shaoyang (Ministerial-Fire) governs from above, the yearly regimen should favor Salty, Pungent, and Sour flavors, employing methods of渗利 (percolation/drainage), purging, soaking, and sweating, observing the cold and warmth of Qi to regulate its excess; when Taiyin (Damp-Earth) governs from above, it is suitable to use Bitter flavor to dry dampness and warm the center; for severe cases, employ sweating or purging methods. If neither sweating nor purging is used, dampness will overflow externally, leading to muscle ulceration, skin splitting, and the mixing of water and blood; when Shaoyin (Monarch-Fire) governs from above, the yearly regimen should favor Salty flavor to soften hardness or guide, and regulate the upper part; for severe cases, use Bitter flavor to disperse, and Sour flavor to astringe, to stabilize the lower part; for extreme cases, use Bitter flavor to purge heat; when Jueyin (Wind-Wood) governs from above, the yearly regimen should favor Pungent flavor to regulate the upper part and Salty flavor to regulate the lower part, necessarily breaking the stagnant Qi and first supporting its source of transformation. This is the method of "meeting and depriving" (Ying Er Duo Zhi) for ruling Qi. Therefore, it is said that when the Six Qi are in excess, when using Hot drugs, avoid the time of Hot Qi; when using Warm drugs, avoid the time of Warm Qi; when using Cold drugs, avoid the time of Cold Qi; when using Cool drugs, avoid the time of Cool Qi. Dietary adjustments should follow the same principle. This is the Dao of treatment.
Wang Bing's commentary states: If the cold is very severe in summer, one may use Hot drugs to confront the heat condition (referring to true cold/false heat or cold binding the exterior); if the cold is not severe, one should not offend the heat condition. If there is an Exterior syndrome, or an Interior syndrome, thus the method states: To release the exterior, do not stay far from Hot drugs; to attack the interior, do not stay far from Cold drugs. If one does not sweat or purge, yet offends with cold and heat, allowing cold and heat pathogens to invade and harm internally, the disease will become more severe. Therefore, do not generate what is absent, and do not exacerbate what is present. Not staying far from Hot drugs leads to Heat arriving; not staying far from Cold drugs leads to Cold arriving. When Cold arrives, diseases such as hard masses, abdominal pain, urgent diarrhea arise; when Heat arrives, diseases such as body fever, vomiting, cholera-like disorder, carbuncles, ulcers, mental cloudiness and depression, profuse diarrhea with convulsions, swelling, vomiting, epistaxis, headache, bone joint pain, muscle pain, hemorrhage, stranguria, and retention arise.
Wang Bing's commentary states: Eating without digestion, vomiting and diarrhea with fishy and foul odors, are also diseases of Cold. Sudden aphonia, coma, inability to recognize people, restlessness, agitation, mania, delirious speech, cursing, fright, and epilepsy are also diseases of Heat. Therefore, the Classic states: Do not lose faith in the seasons, do not go against the Qi suitability, do not assist the winning Qi, do not aid the retaliating Qi. This is called reaching the highest state. If one does not know this, cold and heat will invade internally, losing the harmony of Qi suitability. Because one does not understand the four seasons and five phases, one adds excessive overcoming, releasing pathogens to attack healthy Qi, cutting off human longevity. Medical skills not comprehending the classics serve as a warning for crude practitioners.
Therefore, the Six Qi govern the Nine Palaces from above, the Nine Origins in the middle, and the Nine Declarations below. When these three numbers are all understood, and host and guest Qi are distinguished separately, handling winning, retaliating, and excessive treatments, and suppressing the main diseases, considering the thickness and thinness of the yearly substances' flavors and natures, the Classic states: Flavors and natures have thickness and thinness; functions have activity and stillness; treatment preservation has more and less; power and transformation have shallow and deep levels. Thus, when Shaoyang is in the Fountain, Cold toxins do not arise; when Taiyang is in the Fountain, Heat toxins do not arise, because its Qi is specialized and its flavor is pure. When Shaoyin is in the Fountain, Cold toxins do not arise; when Taiyin is in the Fountain, Dryness toxins do not arise. This is referred to as Heavenly transformation and Earthly production. Thus, when Heavenly and Earthly Qi combine, the Six Sections divide, and all things are generated. The Classic states: Carefully observe the Qi suitability, do not miss the Pathogenesis. Pathogenesis refers to Cold, Summer-heat, Dryness, Dampness, Wind, and Metal, Wood, Water, Fire, Earth. All diseases arise from here. Therefore, carefully examining the root of pathogenesis and obtaining the essence of treatment enables one to cure diseases. It is often the case that those who do not understand the suitability of the Six Qi and Five Phases, the application of thick and thin flavors, and the causes of human illness rarely achieve certain efficacy.