化，施于厥阴；厥阴风化，施于太阴。各命其所在以征之也。（“所在，即方月也。主气之方月有常，如九宫
八方各有所属，六气四时各有其序也。客气之方月无定，如子午岁，少阴司天，则太阳在东北，厥阴在东南，
少阴在正南，太阴在西南，少阳在西北，阳明在正北，此子午客气之方也。太阳主初气，厥阴主二气，少阴主
三气，太阴主四气，少阳主五气，阳明主六气，此子午客气之月也。若其施化，则太阳寒化，当施于正南之少
阴及西北之少阳，初气之征也；厥阴风化，当施于西南之太阴，二气之征也；少阴热化，当施于正北之阳明，
三气之征也；太阴雨化，当施于东北之太阳，四气之征也；少阳火化，当施于正北之阳明，五气之征也；阳明
燥化，当施于东南之厥阴，终气之征也。此子午年少阴司天方月施化之义也。然岁步各有盛衰，气太过则乘彼
不胜而施其邪化，气不及则为彼所胜而受其制化，气和平则各布其政令而无灾变之化，是以盈虚消长，又各有
微妙存焉。举此一年，他可类求矣。”）
帝曰∶自得其位何如？岐伯曰∶自得其位，常化也。（“自得其位，言六气所临，但施化于本位之方月，
而无彼此之相犯
也。如前子午岁，太阳在东北，主初之气，于本位施其寒化，厥阴在东南，主二之气，于本位施其风化之类，
皆自得其位之常化也。”）
帝曰∶愿闻所在也。岐伯曰∶命其位而方月可知也。（“命，命其名也。位，即上下左右之位也。方，方
隅也。月，月令也。命其位则名次立，名次立则所直之方，所主之月，各有其应，而常变可知矣。上文云，报
德以德，报化以化，报政令以政令者，言胜复之气，因变之邪正而报有不同也。云气高则高，气下则下，气后
则后，气前则前，气中外则中外者，言胜复之方，随气所在，而或此或彼，变无定位也。故以天下之广言之，
则东南方阳也，阳者其精降于下，故右热而左温；西北方阴也，阴者其精奉于上，故左寒而右凉。以一州之地
言之，则崇高者阴气治之，故高者气寒；污下者阳气治之，故下者气热。此方隅大小之气有不同也。以运气所
主言之，则厥阴所至为风，少阴所至为火，太阴所至为雨，少阳所至为热，阳明所至为燥，太阳所至为寒，此
六气之更胜，有衰王之不一也。以九宫所属言之，则有曰灾一宫，灾三宫，灾四宫，灾五宫，灾九宫，而四正
四隅有异也。故本篇言位言方言月。夫以三者相参，则四时八方之候，其变不同者多矣。故有应于此而不应于
彼者，有寒热温凉主客相反者，有南方清燥而温、北方雨湿而潦者，有中原冰雪而寒、左右温凉更互者，此以
地理有高下，情势有大小，气位方月有从逆，小者小异，大者大异，而运气之变，所以有无穷之妙也。先儒有
以天下旱潦不同，而非运气主岁之说者，盖未达此章之理耳。”）
帝曰∶六位之气，盈虚何如？岐伯曰∶太少异也。太者之至徐而常，少者暴而亡。（“六阳年谓之太，六
阴年谓之少。太者气盈，故徐而常；少者气虚，故暴而亡。如前章六十年运气之纪，凡六太之年止言正化，而
六少之年则有邪化，正以不及之年乃有胜气，有胜则有复，胜复之气皆非本年之正化，必乘虚而后至，故其为
病反甚也。人之死生，全以正气为主，正气强，邪虽盛者必无害，正气弱，邪虽微者亦可忧，故欲察病之安危
者，但察正气则吉凶可判矣。观此云太者徐而常，少者暴而亡，此正盈虚之理也。故凡气运盈者人气
亦盈，其为病则有余，有余之病反徐而微，以其正气盛也。气运虚者人气亦虚，其为病则不足，不足之病必暴
而甚，以其气本亏也。设不明邪正盈虚之道，而攻补倒施，多致气脱暴亡，是不知太者之易与而少者之可畏也。”）
帝曰∶天地之气，盈虚何如？岐伯曰∶天气不足，地气随之，地气不足，天气从之，运居其中而常先也。
（“天气即司天，地气即在泉，运即岁运。岁运居上下之中，气交之分，故天气欲降，则运必先之而降，地气
欲升，则运必先之而升。”）恶所不胜，归所同和，随运归从而生其病也。（“此亦言中运也。如以木运而遇
燥金司其天地，是为不胜则恶之，遇水火司其天地，是为同和则归之。不胜者受其制，同和者助其胜，皆能为
病，故曰随运归从而生其病也。”按∶恶，去声。）故上胜则天气降而下，下胜则地气迁而上，（“上胜者，
司天之气有余也，上有余则气降而下。下胜者，在泉之气有余也，下有余则气迁而上。此即上文天气不足，地
气随之，地气不足，天气随之之谓也。”）胜多少而差其分，（“胜多少，言气之微甚也。胜微则迁降少，胜多
则迁降多，胜有多少，则气交之变有多寡之差分矣。”按∶差音次，等差也。）微者小差，甚者大差，甚则位
易气交，易则大变生而疾作矣。（按∶小大之差，本于气之微甚，所差既甚，则上下之位，变易反常，而气交
亦为之大变，谓中运见制于司天在泉，必有非常之病也。）大要曰∶甚纪五分，微纪七分，其差可见，此之谓
也。（“甚纪五分，胜气居其半也。微纪七分，胜止十之三也。此天地盈虚之数，有大差小差之分，故病变亦
有微甚。”）
帝曰∶善！论言热无犯热，寒无犯寒。余欲不远寒，不远热，奈何？岐伯曰∶悉乎哉问也！发表不远热，
攻里不远寒。（“中于表者多寒邪，故发表之治不能远热，夏月
亦然。郁于里者多热邪，故攻里之治不能远寒，冬月亦然。又此二句大意全在发攻二字。发者，逐之于外也。
攻者，逐之于内也。寒邪在表，非温热之气不能散，故发表者不远热。热郁在内，非沉寒之物不能除，故攻里
不远寒。此必然之理也。然亦有用小柴、白虎、益元、冷水之类，而取汗愈病者何也？此因表里俱热，故当凉
解，非发之之谓也。又有理中、四逆、回阳之类，而除痛去积者何也？此因阴寒留滞，故当温中，非攻之之谓
也。所谓发者，开其外之固也。攻者，伐其内之实也。今之昧者，但见外感发热等病，不能察人伤于寒而传为
热者有本寒标热之义，辄用芩连等药以清其标。亦焉知邪寒在表，药寒在里，以寒得寒，气求声应，致使内外
合邪，遂不可解，此发表用寒之害也。其于春秋冬三季，及土金水三气治令，阴胜阳微之时为尤甚。故凡寒邪
在表未散，外虽炽热而内无热证者，正以火不在里，最忌寒凉，此而误人，是不知当发者不可远热也。又如内
伤喘痛胀满等证，多有三阴亏损者，今人但见此类，不辨虚寒，使用硝黄之属，且云先去其邪，然后固本，似乎
近理。亦焉知有假实真虚之病，而更伐之，则病未去而元气已不能支矣，此而误人，是不知当攻者方不远寒也。
二者之害，见之多矣，不得不表出之，以为当事者之戒。”按∶景岳此论，盖为误用寒凉者发。然以余所见，
误治之失实不止此，请更论之。夫伯所谓发表不远热者，盖指感冒暴寒而言也。寒骤入表，非热不解，至真要
大论所谓辛甘发散为阳是也。若夫伤寒表证及温暑类证，则又宜兼用辛凉。热论篇曰∶“人之伤于寒也，则
为病热。”是以三阳表证与夫温暑等证，并不用热。历代名贤师其意而变通之，如羌活汤、参苏饮之类，亦惟
以辛凉为用。若以发表不远热之语而概施焉，其害岂可胜言。余故谓发表不远热者，盖指感冒暴寒而言也。此
则景岳之论所未及，而实经旨两不相蒙之要义，学人不可以不辨者也。至于辛凉解表之法，既建于前贤，后人
因之，遂有纯用苦寒，以致火为寒抑，变证杂出，竟不识其病之所以者，良由俗医荒陋，不知孰为外感重而内
伤轻，孰为内伤多而外感少，概用寒凉，兼之消导，使正气耗而不能托邪，邪火郁而不能外达，变证蜂起，深
可叹也。余遇此等，常用东垣法，以补中益气加减治之，以扶正托邪，以升阳散火。其有消导
过剂，误下伤阴，以致阴竭阳浮者，直用参熟桂附以救其败。误治之失，殊难更仆，宁止景岳所言内外合邪而
已也。况本寒标热之语，亦有可议，盖正伤寒与类证，前虽感寒，后实变热，如以热药发表，恐与纯用苦寒之
害无异。景岳能知发表不可用寒，而不知发表不可一于用热，千虑一失，智者亦不免也。）帝曰∶不发不攻，
而犯寒犯热何如？岐伯曰∶寒热内贼，其病益甚。（按∶表未有寒而用热，里未有热而用寒，是仍以热犯热、
以寒犯寒矣，贼害正气，病焉得不甚。）
帝曰∶愿闻无病者何如？岐伯曰∶无者生之，有者甚之。（按∶病本无寒无热，而误用寒热，则寒热之病
生。若病既有寒有热，而药复误用寒热，则病之寒热益甚矣。）帝曰∶生者何如？岐伯曰∶不远热则热至，
不远寒则寒至。寒至则坚痞、腹满、痛急、下利之病生矣。热至则身热，吐下、霍乱、痈疽疮疡、瞀郁、注下、
螈、肿胀、呕、鼽衄、头痛、骨节变、肉痛、血溢血泄、淋 之病生矣。（按∶至者，后来之辞也。谓初未
有寒热，因误犯寒热，而后寒热之病乃来也。寒至则阳衰，热至则火炽，故病各如是也。犯寒犯热之病诚不止
此，兹特举其大端耳。）帝曰∶治之奈何？岐伯曰∶时必顺之，犯者治以胜也。（……春宜凉，夏宜寒，秋宜
温，冬宜热，此时之所宜也，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。
犯热治以咸寒，犯寒治以甘热，犯凉治以苦温，犯温治以辛凉，亦胜之道也。）
帝曰∶假者何如？岐伯曰∶有假其气，则无禁也。所谓主气不足，客气胜也。（按∶此又论寒热之可犯者。
假，不真也。病本热而反似寒，是谓假寒。病本寒而反似热，是谓假热。寒热既假，则不妨以热犯热，以寒犯
寒，乃从治之法，而不在禁用之例。五常政大论曰假者反之，至真要大论曰反者反治，即用热远热、用寒远
寒之义也。故不必治其胜，而但治其不足，即阳病治阴、阴病治阳之
意，盖真不可犯而假可犯也。景岳以假为假借，误矣。此一段原本在下文所谓泻之之后，文义参错，今挈置于
此，省览较便。）
帝曰∶善！郁之甚者，治之奈何？（“此详明五郁之治也。天地有五运之郁，人身有五脏之应，郁则结聚
不行，乃致当升不升，当降不降，当化不化，而郁病作矣。故或郁于气，或郁于血，或郁于表，或郁于里，或
因郁而致病，或因病而生郁。郁而太过者，宜裁之抑之，郁而不及者，宜培之助之，大抵诸病多有兼郁，此
所以治有不同也。”）岐伯曰∶木郁达之，（“达，畅达也。凡木郁之病，风之属也。其脏应肝胆，其经在胁
肋，其主在筋爪，其伤在脾胃、在血分。然木喜调畅，故在表者当疏其经，在里者当疏其脏，但使气得通行，
皆谓之达，诸家以吐为达者，安足以尽之。”）火郁发之，（“发，发越也。凡火郁之病，为阳为热之属也。
其脏应心主、小肠、三焦，其主在脉络，其伤在阴分。凡火所居，有结聚敛伏者，不宜蔽遏，故当因其势而解
之散之，升之扬之，如开其窗，揭其被，皆谓之发，非独止于发汗也。”）土郁夺之，（“夺，直取也。凡土郁之
病，湿滞之属也。其脏应脾胃，其主在肌肉四肢，其伤在胸腹。土畏壅滞，凡滞在上者夺其上，吐之可也；滞
在中者夺其中，伐之可也；滞在下者夺其下，泻之可也。凡此皆谓之夺，非独止于下也。”）金郁泄之，（“泄，
疏利也。凡金郁之病，为敛为塞为燥为闭之属也。其脏应肺与大肠，其主在皮毛声息，其伤在气分。故或解其
表，或破其气，或通其便，凡在上在下，在表在里，皆可谓之泄也。”）水郁折之，（“折，调制也。凡水郁之
病，为寒为水之属也。水之本在肾，水之标在肺，其伤在阳分，其反克在脾胃。水性善流，宜防泛溢。凡折之
之法，如养气可以化水，治在肺也；实土可以制水，治在脾也；壮火可以胜水，治在命门也；自强可以帅水，
治在肾也；分利可以泄水，治在膀胱也。凡此皆谓之折，岂独抑之而已哉。”）然调其气。（“然，如是也。
用是五法以去其郁，郁去则气自调矣。”）过者折之，以其畏也，所谓泻之。（“此承上文而言郁之甚者，其
邪聚气实，则为太过之病，过者畏
泻，故以泻为畏。如至真要大论曰，木位之主其泻以酸，火位之主，其泻以苦，土位之主，其泻以甘，金位之
主，其泻以辛，水位之主，其泻以咸之类，是即治以所畏也。”按∶景岳所论五郁之治，晓畅无遗，发前人所
未尽者，其功韪哉！）
化气，施加于厥阴；厥阴的化气（风），施加于太阴。各自根据其所在的方位来验证这一规律。（“所在”，即指方位和月份。主气的方位和月份是固定的，如同九宫八方各有归属，六气和四季各有其顺序。客气的方位和月份是不固定的，例如子午年，少阴君火司天，则太阳寒水在东北方，厥阴风木在东南方，少阴君火在正南方，太阴湿土在西南方，少阳相火在西北方，阳明燥金在正北方，这是子午年客气所处的方位。太阳主持初之气，厥阴主持二之气，少阴主持三之气，太阴主持四之气，少阳主持五之气，阳明主持六之气，这是子午年客气所主的月份。至于其施化作用，则太阳的寒化，应当施加于正南方的少阴及西北方的少阳，这是初之气的征象；厥阴的风化，应当施加于西南方的太阴，这是二之气的征象；少阴的热化，应当施加于正北方的阳明，这是三之气的征象；太阴的雨化，应当施加于东北方的太阳，这是四之气的征象；少阳的火化，应当施加于正北方的阳明，这是五之气的征象；阳明的燥化，应当施加于东南方的厥阴，这是终之气的征象。这就是子午年少阴君火司天时，各方位月份施化作用的道理。然而每年的运气运行各有盛衰，气太过则会乘虚侵袭其所不胜之气而施加邪化，气不及则会被其所胜之气克制而受制于其化气，气和平则各自布行政令而没有灾变之化，因此盈虚消长，又各有微妙之处存在。列举这一年，其他年份可以类推。”）
黄帝说：如果六气自得其位会怎样？岐伯说：自得其位，就是正常的化气。（“自得其位”，是说六气所临，只在其本位的方位和月份施化，而没有彼此之间的相互侵犯。如前所述子午年，太阳在东北方，主持初之气，在本位施其寒化；厥阴在东南方，主持二之气，在本位施其风化之类，都是自得其位的正常化气。）
黄帝说：我想了解具体的所在情况。岐伯说：确定了它们的位置，方位和月份就可以知道了。（“命”，是命名之意。位，即上下左右之位。方，是方位。月，是月令。确定了位置，名次就确立了，名次确立后，所对应的方位、所主的月份，各自都有相应的表现，常理与变理就可以知道了。上文说，以德报德，以化报化，以政令报政令，是说胜复之气，因变化的邪正不同而回报也不同。说气高则高，气下则下，气后则后，气前则前，气在中外则在中外，是说胜复的方位，随着气所在的位置，或在此或在彼，变化没有固定定位。所以从天下广阔的角度来说，东南方属阳，阳气其精华下降于下，所以右边热左边温；西北方属阴，阴气其精华奉升于上，所以左边寒右边凉。从一个州的地域来说，地势高峻的地方由阴气治理，所以高处气候寒冷；低洼的地方由阳气治理，所以低处气候温热。这是方位大小之气有所不同。从运气所主的角度来说，厥阴所至表现为风，少阴所至表现为火，太阴所至表现为雨，少阳所至表现为热，阳明所至表现为燥，太阳所至表现为寒，这是六气更替胜负，有盛衰王囚的不同。从九宫所属的角度来说，有一宫受灾，三宫受灾，四宫受灾，五宫受灾，九宫受灾，而四正四隅有所不同。所以本篇讲位、讲方、讲月。将这三者参合起来，四季八方的候象，其变化不同的地方很多了。所以有的应于此不应于彼，有的寒热温凉主客相反，有的南方清燥却温暖，北方雨湿却潦倒，有的中原冰雪寒冷，左右温凉交替，这是因为地理有高下，情势有大小，气位方月有顺逆，小的有小差异，大的有大差异，而运气的变化，所以有无穷奥妙。先儒有人认为天下旱涝不同，不是运气主岁的说法，大概是没通达这一章的道理罢了。”）
黄帝说：六位的运气，盈虚情况如何？岐伯说：太少是不同的。太（太过）的到来缓慢而持久，少（不及）的到来暴烈而短暂。（“六阳年称为太，六阴年称为少。太表示气盈，所以缓慢而持久；少表示气虚，所以暴烈而短暂。如前章六十年运气之纪，凡是六太之年只言正化，而六少之年则有邪化，正因为不及之年才有胜气，有胜就有复，胜复之气都不是本年正化，必定乘虚而至，所以其为病反而严重。人的生死，全以正气为主，正气强，邪气虽盛也必然无害，正气弱，邪气虽微也可担忧，所以想要察看病情的安危，只要观察正气，吉凶就可以判断了。看这里说太者徐而常，少者暴而亡，这正是盈虚的道理。所以凡是气运盈的人体人气也盈，其为病则是有余，有余的病反而缓慢轻微，因为其正气盛。气运虚的人体人气也虚，其为病则是不足，不足的病必然暴烈严重，因为其气本来亏损。如果不明白邪正盈虚的道理，而攻补颠倒施用，多导致气脱暴亡，这是不知道太者容易对付而少者可怕啊。”）
黄帝说：天地之气，盈虚情况如何？岐伯说：天气不足，地气随之（下降）；地气不足，天气从之（上升），岁运居于其中且常常先动。（“天气即司天，地气即在泉，运即岁运。岁运居上下之中，气交之分，所以天气欲降，则运必先之而降，地气欲升，则运必先之而升。”）厌恶其所不胜，归附与其同和之气，随着岁运的归从而产生疾病。（“这也是讲中运。如以木运遇到燥金司天或在泉，这是不胜则厌恶它，遇到水火司天或在泉，这是同和则归附它。不胜者受其制约，同和者助其胜利，都能致病，所以说随着岁运归从而产生疾病。”按：恶，读去声。）所以上位（司天）胜则天气降而下，下位（在泉）胜则地气迁而上，（“上位胜，是司天之气有余，上位有余则气降而下。下位胜，是在泉之气有余，下位有余则气迁而上。这就是上文所说的天气不足，地气随之，地气不足，天气随之的意思。”）根据胜气的多少而有差别的区分，（“胜多少，是说气的微弱与盛大。胜微则迁降少，胜多则迁降多，胜有大有小，则气交的变化有多寡的差异。”按：差音次，等差也。）微小的差别小，严重的差别大，严重时位置交换，气交发生巨大变化，位置交换则产生大变，疾病就会发作。（按：小大之差，本于气的微甚，所差既已严重，则上下之位，变易反常，而气交也为此发生大变，谓中运被司天在泉所制约，必有非常之病也。）大要说：严重的占五分，轻微的占七分，其差别可见，说的就是这个意思。（“甚纪五分，胜气占一半。微纪七分，胜气只占十分之三。这是天地盈虚之数，有大差小差之分，所以病变也有轻微严重之分。”）
黄帝说：好！医论说热无犯热，寒无犯寒。我想要不远离寒热，该怎么办？岐伯说：问得真详尽啊！发表时不远离热，攻里时不远离寒。（“中于表的多为寒邪，所以发表的治法不能远离热药，夏季也是如此。郁于里的多为热邪，所以攻里的治法不能远离寒药，冬季也是如此。另外这两句大意全在‘发’和‘攻’二字。发，是将邪气驱逐于外。攻，是将邪气驱逐于内。寒邪在表，非温热之气不能散开，所以发表者不远离热。热郁在内，非沉寒之物不能清除，所以攻里不远离寒。这是必然的道理。然而也有用小柴胡汤、白虎汤、益元散、冷水之类，而取汗愈病的，为什么呢？这是因为表里俱热，所以当用凉解，这不是发的意思。又有用理中汤、四逆汤、回阳救逆之类，而除去疼痛积聚的，为什么呢？这是因为阴寒留滞，所以当用温中，这不是攻的意思。所谓发，是打开外面的固结。攻，是讨伐里面的实邪。现在的愚昧之人，只见外感发热等疾病，不能察知人伤于寒而传变为热是有本寒标热的意义，就用黄芩黄连等药来清其标热。哪里知道邪寒在表，药寒在里，以寒得寒，气求声应，致使内外合邪，于是不可解，这是发表用寒药的害处。这在春秋冬三季，以及土金水三气治令，阴胜阳微的时候尤其严重。所以凡是寒邪在表未散，外虽炽热而内无热证的，正是火不在里，最忌寒凉，这样误人，是不知道当发者不可远离热。又如内伤喘痛胀满等证，多有损伤三阴的，现在的人只见此类病证，不辨虚寒，就使用硝石大黄之类的药，还说先去其邪，然后固本，似乎合乎情理。哪里知道有假实真虚的病，再加以攻伐，则病未去而元气已不能支撑了，这样误人，是不知道当攻者才不远离寒。这两种害处，见得多了，不得不指出，作为当事者的警戒。”按：景岳此论，是为误用寒凉者发的。然而据我所见，误治的失误实在不止这些，请再论述一下。伯所说的发表不远热，大概是指感冒暴寒而言。寒骤入表，非热不解，正如《至真要大论》所说辛甘发散为阳。如果是伤寒表证及温暑类证，则又宜兼用辛凉。《热论篇》说：“人之伤于寒也，则为病热。”所以三阳表证以及温暑等证，并不用热药。历代名医贤士领会其意并变通运用，如羌活汤、参苏饮之类，也只以辛凉为用。如果以发表不远热的话一概施用，其害岂能说得完。所以我说道发表不远热，大概是指感冒暴寒而言。这则是景岳论述所未涉及的，实际上是经旨两不相蒙的要义，学人不可以不辨别。至于辛凉解表之法，既然建于前贤，后人沿袭，遂有纯用苦寒，以致火为寒抑，变证杂出，竟然不识其病之所以然，实在是因为俗医荒陋，不知道孰为外感重而内伤轻，孰为内伤多而外感少，一概用寒凉，兼之消导，使正气耗损而不能托邪外出，邪火郁闭而不能外达，变证蜂起，深可叹惜。我遇到这类情况，常用东垣的方法，以补中益气汤加减治疗，以扶正托邪，以升阳散火。那些消导过剂，误下伤阴，以致阴竭阳浮的，直接用人参熟地桂枝附子来挽救败局。误治的失误，难以一一列举，难道止于景岳所说的内外合邪而已吗？况且本寒标热的话，也有可议之处，盖正伤寒与类证，前面虽然感寒，后面其实变热，如果用热药发表，恐怕与纯用苦寒的害处无异。景岳能知道发表不可用寒，而不知道发表不可一味用热，千虑一失，智者也不免啊。）
黄帝说：不发不攻，而犯寒犯热会怎样？岐伯说：寒热内贼，病情会更加严重。（按：表未有寒而用热，里未有热而用寒，这仍然是以热犯热、以寒犯寒，贼害正气，病怎么能不严重呢。）
黄帝说：我想了解无病的人犯寒犯热会怎样？岐伯说：无病而生病，有病则加重。（按：病本无寒无热，而误用寒热，则寒热之病生。若病既有寒有热，而药复误用寒热，则病之寒热益甚矣。）
黄帝说：生了病会怎样？岐伯说：不远离热则热至，不远离寒则寒至。寒至则出现坚硬痞块、腹满、疼痛急迫、下利等病。热至则身体发热，呕吐下利、霍乱、痈疽疮疡、神志昏蒙郁结、泄泻不止、抽搐、肿胀、呕吐、鼻塞鼻衄、头痛、骨节变形、肌肉疼痛、出血、淋证等病产生。（按：至者，后来的意思。谓起初没有寒热，因误犯寒热，而后寒热之病乃来。寒至则阳衰，热至则火炽，所以病各如是。犯寒犯热之病诚不止这些，这里特举其大端罢了。）
黄帝说：治疗怎么办？岐伯说：时令必须顺应，犯者用胜气来治。（……春宜凉，夏宜寒，秋宜温，冬宜热，这是时令所适宜的，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，这是以胜制之。犯热治以咸寒，犯寒治以甘热，犯凉治以苦温，犯温治以辛凉，也是以胜制之道。）
黄帝说：假借的情况怎样？岐伯说：有假借其气，就没有禁忌。所谓主气不足，客气胜也。（按：这又是论述寒热之可犯的。假，不真也。病本热而反似寒，这叫假寒。病本寒而反似热，这叫假热。寒热既假，则不妨以热犯热，以寒犯寒，这是从治之法，而不在禁用之列。《五常政大论》说假者反之，《至真要大论》说反者反治，即用热远热、用寒远寒的意义。所以不必治其胜，而但治其不足，即阳病治阴、阴病治阳的意思，盖真不可犯而假可犯。景岳以假为假借，错了。这一段原本在下文所谓泻之之后，文义参错，现在提取放在此处，省览较方便。）
黄帝说：好！郁结严重的，治疗怎么办？（“这是详细阐明五郁的治疗。天地有五运之郁，人身有五脏之应，郁则结聚不行，导致该升不升，该降不降，该化不化，而郁病作矣。所以或郁于气，或郁于血，或郁于表，或郁于里，或因郁而致病，或因病而生郁。郁而太过者，宜裁之抑之，郁而不及者，宜培之助之，大抵诸病多有兼郁，这就是治疗有不同的原因。”）
岐伯说：木郁达之，（“达，畅达也。凡木郁之病，属于风。其脏应肝胆，其经在胁肋，其主在筋爪，其伤在脾胃、在血分。然而木喜调畅，所以在表者当疏其经，在里者当疏其脏，只要使气得通行，都叫作达，各家以吐为达，怎么足以尽之。”）火郁发之，（“发，发越也。凡火郁之病，属于阳、属于热。其脏应心主、小肠、三焦，其主在脉络，其伤在阴分。凡火所居，有结聚敛伏者，不宜蔽遏，所以应当因其势而解之散之，升之扬之，如开其窗，揭其被，都叫作发，不仅仅止于发汗。”）土郁夺之，（“夺，直取也。凡土郁之病，属于湿滞。其脏应脾胃，其主在肌肉四肢，其伤在胸腹。土畏壅滞，凡滞在上者夺其上，吐之可也；滞在中者夺其中，伐之可也；滞在下者夺其下，泻之可也。凡此都叫作夺，不仅仅止于下法。”）金郁泄之，（“泄，疏利也。凡金郁之病，属于敛、塞、燥、闭。其脏应肺与大肠，其主在皮毛声息，其伤在气分。所以或解其表，或破其气，或通其便，凡在上在下，在表在里，都可以叫作泄。”）水郁折之，（“折，调制也。凡水郁之病，属于寒、水。水之本在肾，水之标在肺，其伤在阳分，其反克在脾胃。水性善流，宜防泛溢。凡折之之法，如养气可以化水，治在肺也；实土可以制水，治在脾也；壮火可以胜水，治在命门也；自强可以帅水，治在肾也；分利可以泄水，治在膀胱也。凡此都叫作折，难道只是抑制而已吗？”）然而要调其气。（“然，如是也。用这五种方法去除其郁，郁去则气自然调和。”）过者折之，以其畏也，所谓泻之。（“这是承接上文而言郁之甚者，其邪聚气实，则为太过之病，过者畏泻，故以泻为畏。如《至真要大论》说，木位之主其泻以酸，火位之主其泻以苦，土位之主其泻以甘，金位之主其泻以辛，水位之主其泻以咸之类，这就是治以所畏。”按：景岳所论五郁之治，晓畅无遗，发前人所未尽者，其功确哉！）
Transformation Qi applies to Jueyin; the transformation of Jueyin (Wind) applies to Taiyin. Each is designated by its location to verify this principle. ("Location" refers to direction and month. The directions and months of the Dominant Qi are fixed, just as the Nine Palaces and Eight Directions each have their respective domains, and the Six Qi and Four Seasons each have their order. The directions and months of the Guest Qi are not fixed. For example, in a Zi-Wu year, when Shaoyin (Ministerial Fire) rules Heaven, then Taiyang (Cold Water) is in the Northeast, Jueyin (Wind Wood) is in the Southeast, Shaoyin (Ministerial Fire) is due South, Taiyin (Damp Earth) is in the Southwest, Shaoyang (Ministerial Fire) is in the Northwest, and Yangming (Dryness Metal) is due North. These are the directions of the Guest Qi for the Zi-Wu year. Taiyang governs the First Qi, Jueyin governs the Second Qi, Shaoyin governs the Third Qi, Taiyin governs the Fourth Qi, Shaoyang governs the Fifth Qi, and Yangming governs the Sixth Qi. These are the months governed by the Guest Qi for the Zi-Wu year. Regarding their transformative effects: the Cold Transformation of Taiyang should apply to Shaoyin due South and Shaoyang in the Northwest, which is the sign of the First Qi; the Wind Transformation of Jueyin should apply to Taiyin in the Southwest, which is the sign of the Second Qi; the Heat Transformation of Shaoyin should apply to Yangming due North, which is the sign of the Third Qi; the Rain/Damp Transformation of Taiyin should apply to Taiyang in the Northeast, which is the sign of the Fourth Qi; the Fire Transformation of Shaoyang should apply to Yangming due North, which is the sign of the Fifth Qi; the Dryness Transformation of Yangming should apply to Jueyin in the Southeast, which is the sign of the Final Qi. This is the meaning of the application of transformation in directions and months during the year of Zi-Wu with Shaoyin ruling Heaven. However, the fortune of each year has its own waxing and waning. When Qi is Excessive (Tai), it attacks the Qi it overcomes and imposes pathogenic transformation; when Qi is Deficient (Shao), it is controlled by the Qi that overcomes it and is subject to its transformation. When Qi is balanced, it distributes its administration without disaster or variation. Thus, waxing and waning, growth and decline, contain subtle nuances. By citing one year, others can be inferred."
The Yellow Emperor asked: What happens if the Qi occupies its proper position? Qibo replied: Occupying its proper position means Normal Transformation. ("Occupying its proper position" means that the Six Qi, wherever they arrive, only transform within their own proper directional and monthly positions, without invading each other. As mentioned before regarding the Zi-Wu year, Taiyang is in the Northeast, governing the First Qi, applying its Cold Transformation in its proper position; Jueyin is in the Southeast, governing the Second Qi, applying its Wind Transformation in its proper position, etc. All these are the Normal Transformations of occupying one's proper position.)
The Yellow Emperor asked: I wish to know about the specific locations. Qibo replied: By assigning their positions, the directions and months can be known. ("Assigning" means naming them. Position refers to the positions above, below, left, and right. Direction refers to the corners. Month refers to the monthly commands. Once positions are assigned, the sequence is established. Once the sequence is established, the corresponding directions and months have their respective responses, and the normal and abnormal patterns can be understood. The text previously stated 'repay virtue with virtue, repay transformation with transformation, repay administration with administration,' meaning that the Qi of Victory and Repayment varies in response depending on the nature of the change (pathogenic or correct). It states 'Qi high is high, Qi low is low, Qi late is late, Qi early is early, Qi inside/outside is inside/outside,' meaning the direction of Victory and Repayment follows the location of the Qi, varying here or there, with no fixed position. Therefore, speaking from the vastness of the world, the Southeast is Yang; the essence of Yang descends downward, so the right is hot and the left is warm. The Northwest is Yin; the essence of Yin ascends upward, so the left is cold and the right is cool. Speaking from the perspective of a single province, elevated areas are governed by Yin Qi, so higher places are cold; depressed areas are governed by Yang Qi, so lower places are warm. This is how Qi differs by direction and size. From the perspective of Fortune ruling: Jueyin brings Wind, Shaoyin brings Fire, Taiyin brings Rain/Damp, Shaoyang brings Heat, Yangming brings Dryness, Taiyang brings Cold. This is the alternating victory of the Six Qi, with varying degrees of prosperity and decline. From the perspective of the Nine Palaces, there are disasters in Palace 1, 3, 4, 5, and 9, differing between the four cardinal directions and four intercardinal directions. Thus, this chapter discusses Position, Direction, and Month. Comparing these three, there are many variations in the phenomena of the four seasons and eight directions. Some respond here but not there; some have opposing Cold/Heat/Warm/Cool between Host and Guest; some in the South are clear and dry yet warm; some in the North are rainy and wet yet flooded; some in the Central Plains are icy and cold; some on the left and right alternate warmth and coolness. This is because geography has elevation differences, circumstances have size differences, and Qi positions/directions/months have compliance or opposition. Small differences yield small variations, large differences yield large variations, and thus the changes in Fortune have infinite subtleties. Ancient scholars who argued that droughts and floods differ across the world and thus denied Fortune ruling the year likely failed to comprehend the principles of this chapter."
The Yellow Emperor asked: How do the Six Positions wax and wane? Qibo replied: There is a difference between Tai (Excessive) and Shao (Deficient). Tai arrives slowly and persists; Shao arrives violently and vanishes quickly. ("Six Yang years are called Tai; Six Yin years are called Shao. Tai indicates abundant Qi, hence slow and persistent; Shao indicates deficient Qi, hence violent and brief. As in the previous chapter on the Chronicle of Sixty Years of Fortune, all Tai years mention only Normal Transformation, while all Shao years mention Pathogenic Transformation. This is because years of deficiency generate Overcoming Qi, and where there is overcoming, there is Repayment. The Qi of Overcoming and Repayment is not the Normal Transformation of the current year; it must arrive after taking advantage of deficiency, so the resulting disease is often severe. Human life and death depend entirely on Righteous Qi. If Righteous Qi is strong, even excessive Pathogenic Qi causes no harm; if Righteous Qi is weak, even slight Pathogenic Qi is concerning. Thus, to assess the safety or danger of a disease, one need only observe Righteous Qi to judge auspiciousness or inauspiciousness. Here it says Tai is slow and constant, Shao is violent and fleeting; this is precisely the principle of waxing and waning. Therefore, when Fortune is abundant, Human Qi is also abundant, leading to Excess diseases, which tend to be slow and mild because Righteous Qi is strong. When Fortune is deficient, Human Qi is also deficient, leading to Deficiency diseases, which tend to be violent and severe because the Qi is inherently depleted. If one does not understand the way of Pathogenic/Righteous waxing and waning, and applies tonification and purgation inversely, it often leads to Qi collapse and sudden death. This is failing to know that Tai is easy to manage while Shao is to be feared.")
The Yellow Emperor asked: How do Heaven and Earth Qi wax and wane? Qibo replied: When Heaven Qi is insufficient, Earth Qi follows it [down]; when Earth Qi is insufficient, Heaven Qi follows it [up]. The Annual Motion resides in the middle and often moves first. ("Heaven Qi refers to the Ruling Heaven Qi; Earth Qi refers to the Ruling Earth Qi; Motion refers to the Annual Motion. The Annual Motion resides in the middle of above and below, at the intersection of Qi. Thus, when Heaven Qi wishes to descend, the Motion descends first; when Earth Qi wishes to ascend, the Motion ascends first.") It dislikes what it cannot overcome and returns to what harmonizes with it. Diseases arise following the Motion's return and adherence. ("This also refers to the Central Motion. For example, if Wood Motion encounters Dryness Metal ruling Heaven or Earth, this is 'cannot overcome' and thus disliked; if it encounters Water or Fire ruling Heaven or Earth, this is 'harmonizing' and thus returned to. Those unable to overcome are controlled; those harmonizing assist victory. Both can cause disease, hence 'diseases arise following the Motion's return.'") Therefore, if the Upper [Ruling Heaven] wins, Heaven Qi descends; if the Lower [Ruling Earth] wins, Earth Qi migrates upward. ("Upper win means excess Ruling Heaven Qi; excess above causes Qi to descend. Lower win means excess Ruling Earth Qi; excess below causes Qi to migrate upward. This corresponds to the earlier statement: when Heaven Qi is insufficient, Earth Qi follows; when Earth Qi is insufficient, Heaven Qi follows.") The degree of difference depends on the magnitude of the victory. ("Magnitude of victory refers to the weakness or strength of the Qi. A weak victory results in less migration/descent; a strong victory results in more migration/descent. With varying magnitudes of victory, there are differences in the variations of the Qi intersection." Note: Cha sounds like ci, meaning gradation.) Minor differences are small; major differences are large. When severe, positions exchange and the Qi intersection undergoes great change; upon exchange, major transformations occur, and diseases arise suddenly. (Note: The small and large differences stem from the weakness or strength of Qi. When the difference is severe, the upper and lower positions change abnormally, and the Qi intersection undergoes great transformation, meaning the Central Motion is constrained by the Ruling Heaven and Earth Qi, inevitably leading to unusual diseases.) The General Principle states: Severe cases involve a five-part difference; minor cases involve a seven-part difference. Their differences are visible; this is what is meant. ("Severe case five parts: Victory Qi accounts for half. Minor case seven parts: Victory Qi accounts for only three-tenths. These are the numbers of Heaven and Earth waxing and waning, having distinctions between large and small differences, so pathological changes also vary in severity.")
The Yellow Emperor said: Excellent! The treatises say "Do not violate Heat with Heat, do not violate Cold with Cold." I wish to know how to proceed without strictly avoiding Cold or Heat. Qibo replied: Your question is thorough! When releasing the exterior, do not avoid Heat; when attacking the interior, do not avoid Cold. ("Pathogens entering the exterior are mostly Cold Evil, so treatments for releasing the exterior cannot avoid Hot herbs, even in summer. Pathogens stagnating in the interior are mostly Heat Evil, so treatments for attacking the interior cannot avoid Cold herbs, even in winter. Furthermore, the key to these two sentences lies in the characters 'Fa' (Release) and 'Gong' (Attack). 'Fa' means driving out externally. 'Gong' means driving out internally. Cold Evil in the exterior cannot be dispersed without Warm/Hot Qi, so those releasing the exterior do not avoid Heat. Heat stagnating in the interior cannot be eliminated without Heavy/Cold substances, so those attacking the interior do not avoid Cold. This is an inevitable principle. However, why do some use Xiao Chai Hu Tang (Minor Bupleurum Decoction), Bai Hu Tang (White Tiger Decoction), Yi Yuan San, or even cold water to induce sweating and cure disease? This is because both exterior and interior are hot, requiring Cool resolution, which is not 'Fa'. Why do some use Li Zhong Tang (Regulate the Middle Decoction), Si Ni Tang (Four Reversal Decoction), or Yang-Returning methods to remove pain and accumulation? This is because Yin-Cold is stagnant, requiring Warming the Middle, which is not 'Gong'. 'Fa' opens external constriction. 'Gong' attacks internal excess. Modern ignorant practitioners see external contraction fever and fail to recognize that injury by Cold transmitting to Heat involves Original Cold and Manifest Heat. They indiscriminately use Huang Qin (Scutellariae Radix) and Lian Zi (Coptidis Rhizoma) to clear the manifest heat. They fail to realize that Cold Evil in the exterior combined with Cold Medicine in the interior creates a resonance of Cold, causing internal and external pathogens to combine, making the condition intractable. This is the harm of using Cold herbs for releasing the exterior. This is especially detrimental in Spring, Autumn, Winter, and during the periods governed by Earth, Metal, and Water Qi, when Yin prevails and Yang is weak. Thus, whenever Cold Evil remains in the exterior un-dispersed, even if the exterior appears fiercely hot but there are no internal Heat signs, it indicates Fire is not in the interior. Cold/Cool herbs are most contraindicated. Misusing them harms patients, showing ignorance that releasing the exterior requires not avoiding Heat. Similarly, for internal injuries presenting with wheezing, pain, distension, and fullness, there are often deficiencies of the Three Yin. Modern practitioners see such symptoms, fail to distinguish Deficient Cold, and use Shi Gao (Gypsum Fibrosum) and Da Huang (Rhei Radix et Rhizoma). They claim to eliminate pathogens first, then tonify the root, which seems reasonable. Yet they ignore diseases of False Excess and True Deficiency. Attacking such conditions depletes Yuan Qi before the disease is gone. Misusing them harms patients, showing ignorance that attacking the interior requires not avoiding Cold. These two harms are common and must be highlighted to warn practitioners." Note: Jing Yue's argument addresses misuse of Cold/Cool herbs. However, based on my observations, errors in treatment are not limited to this. Let me elaborate further. When Bo said "releasing the exterior does not avoid Heat," he referred to acute exposure to Cold. Sudden Cold entry into the exterior cannot be resolved without Heat, as stated in *Zhi Yao Yao Da Lun*: "Pungent and Sweet dispersing agents are Yang." For Exterior Syndromes of Cold Damage and Warm-Temperature-like syndromes, Pungent-Cool herbs should be used concurrently. *Re Lun* states: "When humans are injured by Cold, they develop Heat diseases." Therefore, Three Yang exterior syndromes and Warm-Temperature syndromes do not use Hot herbs. Past sages adapted this principle, using formulas like Qiang Huo Tang and Shen Su Yin, employing Pungent-Cool properties. Applying "releasing exterior does not avoid Heat" universally would be disastrous. Thus, I state that "releasing exterior does not avoid Heat" specifically refers to acute Cold exposure. This point was missed by Jing Yue and is crucial for understanding the classic texts; students must distinguish this. Since Pungent-Cool exterior-releasing methods were established by past sages, later generations followed suit, sometimes using purely Bitter-Cold herbs, suppressing Fire with Cold, leading to complex variations where the disease origin is unrecognized. This stems from vulgar physicians being ignorant, failing to distinguish whether External Contraction is heavy and Internal Injury is light, or vice versa. They indiscriminately use Cold/Cool and digestive aids, depleting Righteous Qi so it cannot expel pathogens, and trapping Pathogenic Fire so it cannot reach the exterior, causing myriad variations. This is deeply lamentable. In such cases, I often use Dong Yuan's method, modifying Bu Zhong Yi Qi Tang to support Righteous Qi, expel pathogens, and raise Yang to scatter Fire. For cases of excessive digestive aid or mistaken purgation injuring Yin, leading to Yin exhaustion and Yang floating, I directly use Ren Shen (Ginseng Radix), Shu Di Huang (Rehmanniae Radix Preparata), Gui Zhi (Cinnamomi Ramulus), and Fu Zi (Aconiti Lateralis Radix Preparata) to rescue collapse. The errors of mistreatment are countless, far exceeding Jing Yue's description of internal-external pathogen combination. Moreover, the concept of "Original Cold, Manifest Heat" is debatable. In true Cold Damage and similar syndromes, although Cold is felt initially, Heat develops later. Using Hot herbs for release might be as harmful as using purely Bitter-Cold. Jing Yue knew release should not use Cold, but did not realize release should not rely solely on Heat. One oversight among thousands; even the wise are prone to error.)
The Yellow Emperor asked: What if one neither releases nor attacks, but violates Cold and Heat? Qibo replied: If Cold and Heat become internal thieves, the disease will worsen. (Note: Using Heat when there is no Cold in the exterior, and using Cold when there is no Heat in the interior, is still violating Heat with Heat and Cold with Cold. This thwarts Righteous Qi; how can the disease not worsen?)
The Yellow Emperor asked: What happens to those without disease? Qibo replied: If there is no disease, illness arises; if there is disease, it worsens. (Note: If one has no Cold or Heat pathology but mistakenly uses Cold or Heat herbs, Cold or Heat diseases arise. If one already has Cold or Heat pathology and mistakenly uses Cold or Heat herbs, the Cold or Heat of the disease intensifies.)
The Yellow Emperor asked: How does the arising illness present? Qibo replied: Not avoiding Heat leads to Heat arrival; not avoiding Cold leads to Cold arrival. Cold arrival generates diseases such as hardness,痞 (mass/fullness), abdominal distension, urgent pain, and diarrhea. Heat arrival generates body fever, vomiting and diarrhea, cholera-like disorders, carbuncles, sores, ulcers, mental confusion and depression, profuse diarrhea, convulsions, swelling, vomiting, nasal congestion and epistaxis, headache, bone and joint deformation, muscle pain, hemorrhage, bloody stool, and strangury. (Note: "Arrival" implies a subsequent event. It means initially there was no Cold or Heat, but due to mistaken violation, Cold or Heat pathology subsequently arose. Cold arrival leads to Yang decline; Heat arrival leads to Fire blazing, hence the respective diseases. Diseases from violating Cold and Heat are indeed not limited to these; only the major aspects are listed here.)
The Yellow Emperor asked: How to treat them? Qibo replied: One must conform to the season. Violators are treated by their overcoming element. (...Spring suits Cool, Summer suits Cold, Autumn suits Warm, Winter suits Hot. These are seasonal appropriateness, which must not be disobeyed. However, violating Heat is treated with Cold; violating Cold is treated with Heat; violating Spring [needs] Cool; violating Autumn [needs] Warm. This is treating by overcoming. Violating Heat is treated with Salty-Cold; violating Cold is treated with Sweet-Hot; violating Cool is treated with Bitter-Warm; violating Warm is treated with Pungent-Cool. This is also the way of overcoming.)
The Yellow Emperor asked: What about false conditions? Qibo replied: When there is false Qi, there are no prohibitions. This refers to Deficient Dominant Qi and Excessive Guest Qi. (Note: This discusses when Cold and Heat can be violated. "False" means not genuine. Disease is fundamentally Heat but appears Cold; this is False Cold. Disease is fundamentally Cold but appears Heat; this is False Heat. Since Cold and Heat are false, one may violate Heat with Heat and Cold with Cold. This is the method of Following Treatment (Cong Zhi), falling outside the prohibition category. *Wu Chang Zheng Da Lun* says "For false conditions, act oppositely"; *Zhi Yao Yao Da Lun* says "For contrary conditions, use contrary treatment," which aligns with the meaning of "avoid Heat when using Heat, avoid Cold when using Cold." Thus, one need not treat the Excessive [Guest], but only the Deficient [Dominant], implying "Treat Yin for Yang diseases, Treat Yang for Yin diseases." Essentially, Genuine Qi cannot be violated, but False Qi can. Jing Yue interpreted "false" as borrowing/lending, which is incorrect. This passage originally appeared after the section on "Purgation" in the text, with mixed syntax; extracting it here makes review easier.)
The Yellow Emperor asked: Excellent! For severe Stagnation (Yu), how should it be treated? ("This details the treatment of the Five Stagnations. Heaven and Earth have Five Movements of Stagnation; the human body corresponds to the Five Zang Organs. Stagnation means knotting and failure to move, leading to failure to ascend, descend, or transform, resulting in Stagnation diseases. Thus, Stagnation may be in Qi, Blood, Exterior, or Interior; one may become ill due to Stagnation, or develop Stagnation due to illness. For Stagnation that is Excessive, one should restrain and suppress it; for Stagnation that is Deficient, one should cultivate and assist it. Generally, many diseases involve concurrent Stagnation, which is why treatments vary.")
Qibo replied: For Wood Stagnation, promote its flow (Da); ("Flow means smooth progression. Wood Stagnation diseases belong to Wind. The associated Zang are Liver and Gallbladder; the meridians are in the hypochondrium; the tissues governed are sinews and nails; the damage affects Spleen/Stomach and Blood level. Wood prefers smooth flow, so for exterior stagnation, disperse the meridians; for interior stagnation, disperse the Zang. As long as Qi flows freely, it is called 'Da'. Some schools define 'Da' solely as emesis, which is insufficient.") For Fire Stagnation, vent it (Fa); ("Vent means to issue forth. Fire Stagnation diseases belong to Yang and Heat. The associated Zang are Heart Protector, Small Intestine, and San Jiao; the tissues governed are vessels and collaterals; the damage affects Yin level. Wherever Fire resides, if it knots, gathers, or hides, it should not be suppressed. Therefore, one should follow its trend to resolve, scatter, elevate, and扬 (raise) it, like opening a window or lifting a blanket. This is called 'Fa', not limited to diaphoresis.") For Earth Stagnation, seize/directly take it (Duo); ("Directly take means direct removal. Earth Stagnation diseases belong to Dampness and obstruction. The associated Zang are Spleen and Stomach; the tissues governed are muscles and limbs; the damage affects chest and abdomen. Earth fears obstruction. For stagnation above, seize it above (emesis is suitable); for stagnation in the middle, seize it in the middle (purging/draining is suitable); for stagnation below, seize it below (purgation is suitable). All these are called 'Duo', not limited to purgation below.") For Metal Stagnation, drain it (Xie); ("Drain means to disperse and facilitate. Metal Stagnation diseases belong to收敛 (astringency), obstruction, Dryness, and closure. The associated Zang are Lung and Large Intestine; the tissues governed are skin, hair, voice, and respiration; the damage affects Qi level. Thus, one may release the exterior, break the Qi, or open the bowels. Whether above or below, exterior or interior, all can be called 'Xie'.") For Water Stagnation, regulate/control it (Zhe); ("Regulate means modulation. Water Stagnation diseases belong to Cold and Water. The root of Water is Kidney; the branch is Lung; the damage affects Yang level; counter-overcoming affects Spleen/Stomach. Water flows easily; flooding must be prevented. Methods of 'Zhe': Nourishing Qi transforms Water (treat Lung); Fortifying Earth controls Water (treat Spleen); Strengthening Fire overcomes Water (treat Ming Men); Self-strengthening commands Water (treat Kidney); Separating and draining drains Water (treat Bladder). All these are called 'Zhe', not merely suppression.") However, regulate the Qi. ("Thus means 'like this'. Using these five methods to remove Stagnation, once Stagnation is removed, Qi naturally regulates itself.") For Excess, control it by utilizing what it fears; this is called Purgation (Xie). ("This continues from the above regarding severe Stagnation. When pathogens gather and Qi is solid, it becomes an Excess disease. Excess fears Purgation, so Purgation is used as the feared element. As *Zhi Yao Yao Da Lun* states: For the Master of Wood position, purge with Sour; for Fire, purge with Bitter; for Earth, purge with Sweet; for Metal, purge with Pungent; for Water, purge with Salty. This is treating with what is feared." Note: Jing Yue's discussion on the Five Stagnations is clear and comprehensive, revealing未尽 points of predecessors. His merit is commendable!)