湿客下焦，发而濡泻，及为肿，隐曲之疾；主胜则寒气逆满，食饮不下，甚则为疝。（“辰戌年太阴在泉，以
湿土之客，而加于金水之主。客胜则为足痿下重等病，湿挟阴邪在下也。主胜而为寒气逆满食饮不下者，寒水
侮土伤脾也。甚则为疝，即隐曲之疾，盖前阴者太阴阳明之所合，而寒湿居之，故病也。”）少阳在泉，客胜
则腰腹痛而反恶寒，甚则下白溺白；主胜则热反上行而客于心，心痛发热，格中而呕。少阴同候。（“巳亥年
少阳在泉，以相火之客，而加于土金水之主。客胜则火居阴分，故下焦热，腰腹痛而恶寒下白；主胜则阴盛格
阳，故热反上行，心痛发热，格中而呕。少阳少阴皆属火，故同候。”）阳明在泉，客胜则清气动下，少腹坚
满而数便泻；主胜则腰重腹痛，少腹生寒，下为 溏，则寒厥于肠，上冲胸中，甚则喘不能久立。（“子午岁
阳明在泉，以燥金之客，而加于土金水之主。客胜则清寒之气动于下焦，故少腹坚满而便泻；主胜则寒侵金
脏，故下在肠腹，则为腰重腹痛 溏寒厥，上于肺经，则冲于胸中，甚则气喘，不能久立也。”谨按溏，薄粪
也， 以水为性，其粪常溏，故云 溏。 音木，鸭也。）太阳在泉，寒复内余，则腰尻痛，屈伸不利，股胫
足膝中痛。（“丑未年太阳在泉，以寒水之客，而加于金
水土之主，水居水位，故不言客主之胜。重阴气盛，故为寒复内余，而为腰尻股胫足膝中痛。”）帝曰∶善！
治之奈何？岐伯曰∶高者抑之，下者举之，有余者折之，不足者补之，佐以所利，和以所宜，必安其主客，
适其寒温，同者逆之，异者从之。（按∶张景岳曰∶“高者抑之，欲其降也。下者举之，欲其升也。有余者折
之，攻其实也。不足者补之，培其虚也。佐以所利，顺其升降浮沉也。和以所宜，酌以气味浓薄也。安其主客，
审强弱以调之也。适其寒温，用寒远寒，用温远温也。同者逆之，主客同气者可逆而治也。异者从之，主客异
气者，或从于客，或从于主也。”）
帝曰∶治寒以热，治热以寒，气相得者逆之，不相得者从之，余已知之矣。其于正味何如？（按∶张景岳曰∶
“五行气化，补泻之味，各有专主，故曰正味。此不特客主之气为然，凡治诸胜复者皆同。”）岐伯曰∶木位
之主，其泻以酸，其补以辛。（“木之主气，初之气也，在春分前二十六日有奇，乃厥阴风木所主之时，故曰
木位之主。木性升，酸则反其性而敛之，故为泻；辛则助其发生之气，故为补。脏气法时论曰∶肝欲散，急食
辛以散之，用辛补之，酸泻之。”谨按宣明五气篇曰酸入肝，阴阳应象大论曰酸生肝，五脏生成篇曰肝欲酸
等语，是酸者，肝木所资以为养者也。辛为金味，宜非所喜。今反以酸为泻而以辛为补者，盖就木之既病而言
也。木病则郁，故欲散而喜辛。若无病之时，脏气和平，各归所喜，则以酸为补，而辛非其宜矣。王氏不知其
义，无所发明。张景岳直引脏气法时论为解，岂知脏气法时论亦正是既病治法也。无病喜酸，则必多食而致郁，
故又欲散而喜辛，此肝之所以既喜酸又喜辛，盖以有病无病而分也。辛补酸泻等义，见前脏气法时论各条下。
景岳此云反其性而敛之为泻等语，似俱未确，故 为厘正于下。）火位之主，其泻以甘，其补以咸。（“火之
主气有二∶春分后六十日有奇，少阴君火主之，二之气也；夏至前后各三十日有奇，少阳相火主之，三之气也。”
谨按火当王时，则过盛而宜泻，
泻宜用苦而反以甘者，火性酷烈，急治之则适足以激其怒而热愈甚，甘性缓而善泄热，故泻火必以甘。咸者水之
味，火所畏也，而反云补，盖火盛则亢而自焚，得咸则柔 而暴烈之气去，故以咸为补。脏气法时论曰∶心欲 ，
急食咸以 之，用咸补之，甘泻之。）土位之主，其泻以苦，其补以甘。（“土之主气，四之气也，在秋分前六十日
有奇，乃太阴湿土所主之时。土性湿，苦则反其性以燥之，故为泻。土欲缓，甘则顺其性而缓之，故为补。脏气法
时论曰∶脾欲缓，急食甘以缓之，用苦泻之，甘补之。”谨按土之补泻，与众独异，其辨见前脏气法时论本条下。）
金位之主，其泻以辛，其补以酸。（“金之主气，五之气也，在秋分后六十日有奇，乃阳明燥金所主之时。脏气
法时论曰∶肺欲收，急食酸以收之，用酸补之，辛泻之。”金本喜辛，然食之过多，则气耗散而又欲收敛，故以
酸为补而以辛为泻矣。）水位之主，其泻以咸，其补以苦。（“水之主气，终之气也，在冬至前后各三十日有奇，乃太
阳寒水所主之时。脏气法时论曰∶肾欲坚，急食苦以坚之，用苦补之，咸泻之。”肾本喜咸，然食过多，则骨萎
弱而又欲坚固，故以苦为补而以咸为泻也。）厥阴之客，以辛补之，以酸泻之，以甘缓之。（按∶张景岳曰∶“客者，
客气之为病也。后仿此。厥阴之客，与上文木位之主同其治，而更云以甘缓之者，脏气法时论曰，肝苦急，急食甘
以缓之也。”）少阴之客，以咸补之，以甘泻之，以咸收之。（“少阴君火之客，与上文火位之主同其治。以咸收之，
误也，当作酸，脏气法时论曰，心苦缓，急食酸以收之者是也。”）太阴之客，以甘补之，以苦泻之，以甘缓之。
（“太阴湿土之客，与上文土位之主治同”）少阳之客，以咸补之，以甘泻之，以咸 之。（“少阳相火之客，与上文
火位之主治同。但曰以咸 之者，按脏气法时论曰，心欲 ，急食咸以 之，虽心非少阳，而君相皆火，故治同
也。”）阳明之客，以酸补之，以辛泻之，以苦泄之。（“阳明燥金之客，与上文金位之主治同。复言以苦泄之者，金主
肺，脏气法时论曰，肺
苦气上逆，急食苦以泄之是也。”）太阳之客，以苦补之，以咸泻之，以苦坚之，以辛润之，开发腠理，致津液，
通气也。（“太阳寒水之客，与上文水位之主治同。复曰以辛润之者，水属肾，脏气法时论曰，肾苦燥，急食辛以
润之也。开发腠理等义俱与彼同。”）
帝曰∶善！愿闻阴阳之三也何谓？岐伯曰∶气有多少异用也。（……太阴为正阴，太阳为正阳，次少者为少阴，
次少者为少阳，又次为阳明，又次为厥阴，厥阴为尽，义具灵枢系日月论中。按∶天元纪大论云∶“何谓气有多少？
鬼臾区曰∶阴阳之气，各有多少，故曰三阴三阳也。”）
帝曰∶气有多少，病有盛衰，治有缓急，方有大小，愿问其约奈何？（按∶约，犹言大约。）岐伯曰∶气有高
下，病有远近，证有中外，治有轻重，适其至所为故也。（按∶注言脏位有高下，腑气有远近，误矣。夫高下以升
降言，远近以时日言，中外者表里之分，轻重者药味之别，是治病之大约也。）大要曰∶君一臣二，奇之制也。君
二臣四，偶之制也。君二臣三，奇之制也。君二臣六，偶之制也。（按∶张景岳曰∶“君三之三，误也，当作二，
今改正之。大要，古法也。主病之谓君，君当倍用。佐君之谓臣，臣以助之。奇者阳数，即古所谓单方。偶者阴
数，即古所谓复方也。故君一臣二其数三，君二臣三其数五，皆奇之制也。君二臣四其数六，君二臣六其数八，
皆偶之制也。奇方属阳而轻，偶方属阴而重”）故曰∶近者奇之，远者偶之。汗者不以偶，下者不以奇。（按∶张景岳
曰∶“近者为上为阳，故用奇方，用其轻而缓也。远者为下为阴，故用偶方，用其重而急也。汗者不以偶，
虑阴沉不能达表也。下者不以奇，恐阳升不能下降也。”谨按旧本汗者不以奇，下者不以偶，又殊不合，王注所
解是也，今改从之。）补上治上制以缓，补下治下制以急，急则气味浓，缓则气味
薄，适其至所，此之谓也。（……按∶张景岳曰∶补上治上制以缓，欲其流布上部也。补下治下制以急，欲其直达
下焦也。故欲急者须气味之浓，欲缓者须气味之薄。若制缓方而气味浓，则峻而去速；用急方而气味薄，则柔而
不前。惟缓急浓薄得其宜，则适其病至之所，而治得其要矣。）是故平气之道，近而奇偶，制小其服也。远
而奇偶，制大其服也。大则数少，小则数多。多则九之，少则二之。（按∶张景岳曰∶“平气之道，平其不平之谓
也。如在上为近，在下为远，远者近者，各有阴阳表里之分。故远方近方，亦各有奇偶相兼之法。如方奇而分两
偶，方偶而分两奇，皆互用之妙也。故近而奇偶，制小其服，小则数多而尽于九，盖数多则分两轻，分两轻则性
力薄而仅及近处也。远而奇偶，制大其服，大则数少而止于二，盖少则分两重，分两重则性力专而直达深远也。
是皆奇偶兼用之法。若病近而大其制，则药胜于病，是谓诛伐无过；病远而小其制，则药不及病，亦犹风马牛不
相及耳。上文云近者奇之，远者偶之，言法之常也。此云近而奇偶，远而奇偶，言法之变也。知常知变，则可应
用无方矣。”）奇之不去则偶之，是谓重方；偶之不去则反佐以取之，所谓寒热温凉，反从其病也。（按∶张景
岳曰∶“此示人以圆融通变也。如始也用奇，奇之而病不去，此必有未合，乃当变而为偶，奇偶迭用，是曰重方，
即后世所谓复方也。若偶之而又不去，则当求其微甚真假，而反佐以取之。反佐者，谓药同于病而顺其性也。如
以热治寒而寒拒热，则反佐以寒而入之；以寒治热而热格寒，则反佐以热而入之。又如寒药热用，借热以行寒；
热药寒用，借寒以行热。是皆反佐变通之妙用，盖欲因其势而利导之耳。王氏注曰∶夫热与寒背，寒与热违。微
小之热，为寒所折；微小之冷，为热所消。甚大寒热，则必能与违性者争雄，能与异气者相格。声不同，不相应；
气不同，不相合。如是则且惮而不敢攻之，攻之则病气与药气抗衡，而自为寒热以关闭固守矣。是以圣人反其佐以
同其气，令声气应合，复令寒热参合，使其始同终异，燥润而败，坚刚必折，柔脆自消尔。”）
帝曰∶善！病生于本，余知之矣。生于标者，治之奈何？（按∶生于标者，谓感六淫之邪而起也。）岐伯曰∶
病反其本，中标之病，治反其本，中标之方。（按∶谓病既属标，则治亦当从标制方也。）
帝曰∶善！六气之胜，何以候之？岐伯曰∶乘其至也，清气大来，燥之胜也，风木受邪，肝病生焉。（流于
胆也。）热气大来，火之胜也，金燥受邪，肺病生焉。（流于大肠。）寒气大来，水之胜也，火热受邪，心病生焉。（流于
三焦小肠。）湿气大来，土之胜
也，寒水受邪，肾病生焉。（流于膀胱。）风气大来，木之胜也，土湿受邪，脾病生焉。（流于胃。）所谓感邪
而生病也。（按∶至自外者谓之来，被所不胜谓之受，正气内虚，所不胜乘之而为病，六淫为邪，常如是也。
乃经但言脏而注则兼言腑，盖脏腑本相配，病则俱病耳。）乘年之虚，则邪甚也。（年木不足，外有清邪；
年火不足，外有寒邪；年土不足，外有风邪；年金不足，外有热邪；年水不足，外有湿邪，是年之虚也。岁气不
足，外邪凑甚。）失时之和，亦邪甚也。（六气临统与位气相克，感之而病，亦随所不胜而与五内相应，邪复甚
也。）遇月之空，亦邪甚也。（谓上弦前，下弦后，月轮中空也。）重感于邪，则病危矣。（年已不足，邪气大
至，是一感也。年已不足，天气克之，此时感邪，是重感也。内气召邪，天气不 ，病不危乎。）有胜之气，
其必来复也。（天地之气不能相无，故有胜之气，其必来复也。按∶此总疏六气为邪之有不同也。六气害正，每
乘胜以临所胜，乃五脏受制于所不胜之常也。乘年之虚，岁气不足，见制于客，以一岁言也。失时之和，六气
临御，客侮其主，以四时言也。遇月之空，时值衰弱，胜者愈胜，以一月言也。重感于邪，故邪未去，新邪又乘，
以一病言也。注言邪气大至，又言天气克
之，误矣。盖邪气即天气也，何谓重感。况有胜必复，亢害承制，六气之常。义见于前。）
帝曰∶其脉至何如？岐伯曰∶厥阴之至其脉弦，（ 虚而滑，端直以长，是谓弦。）少阴之至其脉钩，
（来盛去衰，如偃带钩，是谓钩。）太阴之至其脉沉，（沉，下也，按之乃得，下诸位脉也。）少阳之至大而浮，
（浮，高也。大谓稍大诸位脉也。）阳明之至短而涩，（往来不利，是谓涩也。往来不远，是谓短也。）太阳之
至大而长。（往来远，是谓长。）至而和则平，（去太甚，则为平调。不弱不强，是谓和也。）至而甚则病，
（弦似弓弦，滑如连珠，沉而附骨，浮高于皮，涩而止住，短如麻黍，大如帽簪，长如引绳，皆谓至而太甚也。）
至而反者病，（应弦反涩，应大反细，应沉反浮，应浮反沉，应短涩反长滑，应 虚反实强，应细反大，是皆为
气反平常之候，有病乃如此见也。）至而不至者病，（气位已至，而脉气不应也。）未至而至者病，（气序未移，
湿邪侵犯下焦，发作起来表现为大便稀溏泄泻，以及出现水肿、前阴或排尿方面的疾病；若主气胜则寒气上逆导致胸腹胀满，饮食无法下行，严重时则形成疝气。（“辰戌年太阴湿土在泉，以湿土之客气，加临于金水之主气。客胜则出现足部痿软无力、下肢沉重等病证，这是湿邪夹杂阴邪居于下部所致。主胜则寒气上逆、胸腹胀满、饮食不下，这是因为寒水之气反侮脾土而损伤了脾气。严重时形成疝气，也就是前阴或排尿方面的疾病，因为前阴是足太阴脾经和足阳明胃经所会合之处，寒湿邪气居于此处，所以发病。”）少阳相火在泉，客气胜则腰腹部疼痛且反而怕冷，严重时则小便排出白色浊物；主气胜则热气反而上行侵犯心部，引起心痛发热，气机格拒于中焦而呕吐。少阴君火的征候与此相同。（“巳亥年少阳相火在泉，以相火之客气，加临于土金水之主气。客气胜则火邪居于阴分，所以下焦热盛，出现腰腹痛、怕冷及小便白浊；主气胜则阴寒内盛格拒阳气，所以热气反而上行，引起心痛发热，气机格拒于中焦而呕吐。少阳和少阴都归属于火，所以征候相同。”）阳明燥金在泉，客气胜则清凉之气扰动下部，小腹部坚硬胀满且频繁便泻；主气胜则腰部沉重腹痛，小腹部生寒，下部大便稀薄，寒气厥逆于肠道，向上冲撞胸中，严重时气喘不能久立。（“子午岁阳明燥金在泉，以燥金之客气，加临于土金水之主气。客气胜则清寒之气扰动下焦，所以小腹部坚硬胀满且便泻；主胜则寒邪侵袭肺脏，所以在肠腹间表现为腰部沉重腹痛、大便稀薄、寒气厥逆，向上影响肺经，则冲撞胸中，严重时气喘，不能久立。”）太阳寒水在泉，寒气内部有余，则腰骶部疼痛，屈伸不利，大腿、小腿、足部和膝盖部位疼痛。（“丑未年太阳寒水在泉，以寒水之客气，加临于金水土之主气，水气居水位，所以不讨论客主之胜负。重阴之气旺盛，所以寒气内部有余，从而出现腰骶、大腿、小腿、足膝部位的疼痛。”）黄帝说：好！如何治疗呢？岐伯说：病位高的用抑降法，病位低的用升举法，邪气有余的用折损法，正气不足的用补益法，辅以有利于病情的药物，调和适宜的药性，务必安顿好主气和客气，适应寒温的变化，主客同气的用逆治法，主客异气的用从治法。（按语：张景岳说：“高者抑之，是为了使其下降。下者举之，是为了使其上升。有余者折之，是攻伐其实邪。不足者补之，是培补其虚损。佐以所利，是顺应气机的升降浮沉。和以所宜，是斟酌药味的浓淡厚薄。安其主客，是审察主客之气的强弱来调治。适其寒温，是用寒药时避开寒令，用温药时避开温令。同者逆之，主客同气时可以逆其性而治。异者从之，主客异气时，或顺从客气，或顺从主气。”）
黄帝说：治疗寒证用热药，治疗热证用寒药，气机相得的用逆治法，气机不相得的用从治法，这些我都知道了。对于正味（五味）的运用又是怎样的呢？（按语：张景岳说：“五行气化，补泻的滋味各有专主，所以称为正味。这不仅是客气主气如此，凡是治疗各种胜复病证的道理都一样。”）岐伯说：木位的主气，用酸味来泻，用辛味来补。（“木的主气，是一之气，在春分前二十多天，是厥阴风木所主之时，所以叫木位之主。木性喜升发，酸味能收敛，违背其升发之性，所以为泻；辛味能助其发生之气，所以为补。《脏气法时论》说：肝喜散，急食辛味以散之，用辛味补肝，用酸味泻肝。”）谨按：《宣明五气篇》说酸入肝，《阴阳应象大论》说酸生肝，《五脏生成篇》说肝欲酸等话语，说明酸味是肝木赖以滋养的东西。辛是金的味道，本不是肝所喜欢的。现在反而以酸为泻、以辛为补，这是针对木气已经生病而言的。木气生病则郁结，所以想要发散而喜欢辛味。如果没有生病的时候，脏气平和，各归其所喜，则以酸为补，而辛就不适宜了。王冰不知道其中的意义，没有加以阐明。张景岳直接引用《脏气法时论》来解释，哪里知道《脏气法时论》讲的也是既病后的治法。无病时喜欢酸味，必然多吃而导致郁结，所以又想要发散而喜欢辛味，这就是肝脏之所以既喜酸又喜辛的原因，这是根据有病和无病来区分的。辛补酸泻等含义，见前文《脏气法时论》各条之下。张景岳说“反其性而敛之为泻”等话语，似乎都不准确，所以在下面予以厘正。）火位的主气，用甘味来泻，用咸味来补。（“火的主气有两段：春分后六十多天，由少阴君火主事，是二之气；夏至前后各三十多天，由少阳相火主事，是三之气。”）谨按：火当旺的时候，就会过盛而适宜泻，泻应该用苦味却反而用甘味，是因为火性酷烈，急治则正好激怒它而使热更甚，甘味性缓且善于泄热，所以泻火必须用甘味。咸是水的气味，是火所畏惧的，却反而说是补，是因为火盛则亢奋而自焚，得到咸味则变得柔润而暴烈之气去除，所以以咸为补。《脏气法时论》说：心欲软，急食咸味以软之，用咸味补心，用甘味泻心。）土位的主气，用苦味来泻，用甘味来补。（“土的主气，是四之气，在秋分前六十多天，是太阴湿土所主之时。土性湿，苦味能燥湿，违背其湿性，所以为泻。土性喜缓，甘味能顺其性而缓和它，所以为补。《脏气法时论》说：脾欲缓，急食甘味以缓之，用苦味泻脾，用甘味补脾。”）谨按：土的补泻，与其他不同，辨别方法见前文《脏气法时论》本条之下。）金位的主气，用辛味来泻，用酸味来补。（“金的主气，是五之气，在秋分后六十多天，是阳明燥金所主之时。《脏气法时论》说：肺欲收，急食酸味以收之，用酸味补肺，用辛味泻肺。”）金本喜辛，但吃得过多，则气耗散而又想要收敛，所以以酸为补而以辛为泻。）水位的主气，用咸味来泻，用苦味来补。（“水的主气，是终之气，在冬至前后各三十多天，是太阳寒水所主之时。《脏气法时论》说：肾欲坚，急食苦味以坚之，用苦味补肾，用咸味泻肾。”）肾本喜咸，但吃得过多，则骨萎弱而又想要坚固，所以以苦为补而以咸为泻也。）厥阴的客气，用辛味来补，用酸味来泻，用甘味来缓急。（按语：张景岳说：“客，指客气致病。后面仿照此例。厥阴的客气，与上文木位的主气治疗方法相同，但又说用甘味缓急，是因为《脏气法时论》说：肝苦急，急食甘味以缓之。”）少阴的客气，用咸味来补，用甘味来泻，用酸味来收敛。（“少阴君火的客气，与上文火位的主气治疗方法相同。说用咸味收敛是错误的，应当作酸味，《脏气法时论》说：心苦缓，急食酸味以收之，就是这个意思。”）太阴的客气，用甘味来补，用苦味来泻，用甘味来缓急。（“太阴湿土的客气，与上文土位的主气治疗方法相同”）少阳的客气，用咸味来补，用甘味来泻，用咸味来软坚。（“少阳相火的客气，与上文火位的主气治疗方法相同。只说用咸味软坚，按《脏气法时论》说：心欲软，急食咸味以软之，虽然心不属于少阳，但君火和相火都是火，所以治疗方法相同。”）阳明的客气，用酸味来补，用辛味来泻，用苦味来泄降。（“阳明燥金的客气，与上文金位的主气治疗方法相同。又说用苦味泄降，是因为金对应肺，《脏气法时论》说：肺苦气上逆，急食苦味以泄之，就是这个意思。”）太阳的客气，用苦味来补，用咸味来泻，用苦味来坚阴，用辛味来润燥，开发腠理，促使津液流通，通气机。（“太阳寒水的客气，与上文水位的主气治疗方法相同。又说用辛味润燥，是因为水对应肾，《脏气法时论》说：肾苦燥，急食辛味以润之。开发腠理等含义都与彼处相同。”）
黄帝说：好！我想了解阴阳的三阴三阳是什么意思？岐伯说：是因为气有多少的不同，用法也不同。（……太阴为正阴，太阳为正阳，其次少的是少阴，再次少的是少阳，再其次是阳明，最后是厥阴，厥阴为尽，义理详见《灵枢·系日月论》中。按语：《天元纪大论》说：“什么叫气有多少？鬼臾区说：阴阳之气，各自有多少，所以叫三阴三阳。”）
黄帝说：气有多少，病有盛衰，治有缓急，方有大小，我想问其大概原则是什么？（按语：约，就是大约的意思。）岐伯说：气有高下之分，病有远近之别，证候有表里之异，治疗有轻重之度，只要使药力达到病所就可以了。（按语：注解说脏位有高下，腑气有远近，这是错误的。高下是指升降，远近是指时日，中外是指表里，轻重是指药味，这是治病的大概原则。）《大要》说：君药一味，臣药两味，是奇方的制式。君药两味，臣药四味，是偶方的制式。君药两味，臣药三味，是奇方的制式。君药两味，臣药六味，是偶方的制式。（按语：张景岳说：“君三之三，是错误，应当作二，现在改正。《大要》，是古法。主治病的叫君，君药用量加倍。辅助君的叫臣，臣药用来协助。奇数是阳数，即古所谓单方。偶数是阴数，即古所谓复方。所以君一臣二，总数是三，君二臣三，总数是五，都是奇方。君二臣四，总数是六，君二臣六，总数是八，都是偶方。奇方属阳而轻，偶方属阴而重”）所以说：病位近的用奇方，病位远的用偶方。发汗不用偶方，攻下不用奇方。（按语：张景岳说：“近者为上为阳，所以用奇方，取其轻而缓。远者为下为阴，所以用偶方，取其重而急。发汗不用偶方，是担心阴气沉重不能达表。攻下不用奇方，是恐阳气上升不能下降。”）谨按：旧本说“汗者不以奇，下者不以偶”，特别不合情理，王冰的注解是对的，现在改为遵从王注。）补上部治上部，方剂制法要缓；补下部治下部，方剂制法要急。急则药气味浓厚，缓则药气味淡薄，使药力恰好到达病所，说的就是这个道理。（……按语：张景岳说：补上治上制以缓，是想让药物流布在上部。补下治下制以急，是想让药力直达下焦。所以想要急的须气味浓厚，想要缓的须气味淡薄。如果制成缓方而气味浓厚，则药性峻猛而去得快；用急方而气味淡薄，则药性柔弱而不前进。只有缓急浓薄得当，才能使药力到达病所，治疗抓住要点。）所以平调气机的原则是：病在近处，无论奇方偶方，都减小服药量。病在远处，无论奇方偶方，都增大服药量。大则药味少，小则药味多。多的用到九味，少的用到二味。（按语：张景岳说：“平气之道，就是平抑不平之气。如在上的为近，在下的为远，远者和近者，各有阴阳表里的区别。所以远方和近方，也各有奇偶相兼的方法。如方是奇数而分量是偶数，方是偶数而分量是奇数，都是互用的妙处。所以近处病用奇偶，减小服药量，小则药味多而尽于九，因为药味多则分量轻，分量轻则药性力薄而仅能到达近处。远处病用奇偶，增大服药量，大则药味少而止于二，因为药味少则分量重，分量重则药性力专而直达深远。这些都是奇偶兼用的方法。如果病近而加大制剂，则药力胜过病邪，这叫诛伐无过；病远而减小制剂，则药力达不到病邪，就像风马牛不相及一样。上文说近者奇之，远者偶之，说的是常法。这里说近而奇偶，远而奇偶，说的是变法。知常知变，就可以灵活应用了。”）奇方治不好就用偶方，这叫重方；偶方治不好就反佐用药来取效，所谓寒热温凉，反顺着病势。（按语：张景岳说：“这是教导人们圆融通变。如开始用奇方，奇方治不好病，这一定有不符合的地方，就应当变为偶方，奇偶交替使用，叫做重方，即后世所谓的复方。如果偶方也治不好，就要探求病情的微甚真假，而用反佐法来取效。反佐，是指药性与病性相同而顺从其性质。如用热药治寒病而寒邪拒热，则反佐寒药而入之；用寒药治热病而热邪格寒，则反佐热药而入之。又如寒药热服，借热性来运行寒药；热药冷服，借寒性来运行热药。这些都是反佐变通的妙用，大概是想要顺着病势来引导它罢了。王冰注说：热与寒背离，寒与热违背。微小的热，会被寒所折服；微小的冷，会被热所消除。很大的寒热，则必定能与违性的力量争雄，能与异气相格拒。声音不同，不相应；气不同，不相合。这样就会害怕而不敢攻治，攻治则病气与药气抗衡，自己封闭固守寒热。所以圣人反过来用佐药，使其气性相同，让声气应合，再让寒热参合，使其始同终异，燥润败坏，坚刚必折，柔脆自消。”）
黄帝说：好！病生于本，我知道了。病生于标，怎么治疗呢？（按语：生于标，是指感受六淫邪气而起病。）岐伯说：病反其本，中标之病，治反其本，中标之方。（按语：谓病既然属于标，那么治疗也应当从标来制定方剂。）
黄帝说：好！六气偏胜，如何诊察？岐伯说：乘其气至之时。清气大来，是燥气偏胜，风木受邪，肝病产生。（流于胆。）热气大来，是火气偏胜，金燥受邪，肺病产生。（流于大肠。）寒气大来，是水气偏胜，火热受邪，心病产生。（流于三焦小肠。）湿气大来，是土气偏胜，寒水受邪，肾病产生。（流于膀胱。）风气大来，是木气偏胜，土湿受邪，脾病产生。（流于胃。）这就是感受邪气而生病。（按语：来自外部的叫“来”，被所不胜之气克制叫“受”，正气内虚，所不胜之气乘虚而入而致病，六淫为邪，通常是这样。经文只言脏，而注解说兼言腑，因为脏腑本相配，病了则一起病。）逢上年份脏气虚弱，则邪气更甚。（年份木气不足，外有清邪；年份火气不足，外有寒邪；年份土气不足，外有风邪；年份金气不足，外有热邪；年份水气不足，外有湿邪，这就是年的虚。岁气不足，外邪凑集更甚。）失时节令之和，邪气也甚。（六气临统与位气相克，感之而病，也随所不胜而与五脏相应，邪气更甚。）遇月亮亏空之时，邪气也甚。（指上弦前，下弦后，月轮中空的时候。）再次感受邪气，则病情危重。（年份已不足，邪气大至，这是一感。年份已不足，天气克制它，此时感邪，是重感。内气召邪，天气不助，病能不危吗？）有胜气，必然会有复气。（天地之气不能相互无，所以有胜气，必然会有复气。按语：这是总述六气为邪的不同。六气害正，每每乘胜气来临所胜之气，这是五脏受制于所不胜的常理。乘年之虚，岁气不足，见制于客气，是以一岁而言。失时之和，六气临御，客气侮主气，是以四时而言。遇月之空，时值衰弱，胜者愈胜，是以一月而言。重感于邪，故邪未去，新邪又乘，是以一病而言。注解说邪气大至，又说天气克之，是错误的。盖邪气即天气也，何谓重感。况且有胜必复，亢害承制，是六气的常态。义理见于前文。）
黄帝说：脉象到来是怎样的？岐伯说：厥阴脉至，其脉弦，（虚而滑，端直以长，这叫弦脉。）少阴脉至，其脉钩，（来盛去衰，如仰卧的带钩，这叫钩脉。）太阴脉至，其脉沉，（沉，在下，按之才得，低于诸位脉。）少阳脉至，大而浮，（浮，在高。大谓稍大于诸位脉。）阳明脉至，短而涩，（往来不利，这叫涩。往来不远，这叫短。）太阳脉至，大而长。（往来远，这叫长。）脉至而和缓则平，（去得太厉害，则为平调。不弱不强，这叫和。）脉至而太过则病，（弦似弓弦，滑如连珠，沉而附骨，浮高于皮，涩而止住，短如麻黍，大如帽簪，长如引绳，都叫至而太甚。）脉至而相反则病，（应弦反涩，应大反细，应沉反浮，应浮反沉，应短涩反长滑，应虚反实强，应细反大，这都是气反平常的征候，有病才这样出现。）脉至而未至则病，（气位已至，而脉气不应。）未至而至则病，（气序未移，
When dampness invades the lower jiao, it manifests as loose diarrhea, edema, and disorders of the genitalia or urination. If the host qi prevails, cold qi rebels upward causing chest and abdominal fullness, inability to ingest food and drink, and in severe cases, hernia. ("In Chen-Xu years, when Taiyin is in the spring (Zai Quan), the damp-earth guest qi adds to the metal-water host qi. When the guest prevails, diseases such as flaccidity of the legs and heaviness in the lower body occur, as dampness mixes with yin pathogens residing below. When the host prevails, cold qi rebels causing fullness and inability to eat or drink, because cold water insults earth and damages the spleen. Severe cases result in hernia, which refers to disorders of the anterior yin, where the foot Taiyin Spleen and foot Yangming Stomach meridians converge, and cold-dampness resides, thus causing disease.") When Shaoyang is in the spring, if the guest qi prevails, there will be waist and abdominal pain with aversion to cold, and in severe cases, white turbid urine; if the host qi prevails, heat rebels upward invading the heart, causing heart pain, fever, and vomiting due to obstruction in the middle jiao. The manifestations for Shaoyin are the same. ("In Si-Hai years, when Shaoyang is in the spring, the ministerial fire guest qi adds to the earth-metal-water host qi. When the guest prevails, fire resides in the yin portion, so the lower jiao is hot, causing waist/abdominal pain, aversion to cold, and white urine. When the host prevails, yin excess repels yang, so heat rebels upward, causing heart pain, fever, and vomiting due to obstruction. Both Shaoyang and Shaoyin belong to fire, so their manifestations are the same.") When Yangming is in the spring, if the guest qi prevails, clear-cold qi disturbs the lower part, causing hardness and fullness in the lower abdomen with frequent loose stools; if the host qi prevails, there is heavy waist and abdominal pain, cold in the lower abdomen, loose stools, cold reversal in the intestines rushing upward to the chest, and in severe cases, wheezing and inability to stand for long periods. ("In Zi-Wu years, when Yangming is in the spring, the dry-metal guest qi adds to the earth-metal-water host qi. When the guest prevails, clear-cold qi disturbs the lower jiao, causing lower abdominal hardness/fullness and diarrhea. When the host prevails, cold invades the metal organ (lung), causing heavy waist/abdominal pain, loose stools, and cold reversal; rising to the lung meridian, it rushes to the chest, causing severe wheezing and inability to stand.") When Taiyang is in the spring, cold surplus internally causes pain in the lower back and sacrum, difficulty in flexion and extension, and pain in the thighs, calves, feet, and knees. ("In Chou-Wei years, when Taiyang is in the spring, the cold-water guest qi adds to the metal-earth-water host qi. Water resides in its own position, so guest/host superiority is not discussed. Heavy yin qi is abundant, so cold surplus internally occurs, causing pain in the lower back, sacrum, thighs, calves, and knees.") The Emperor said: Excellent! How should this be treated? Qibo said: For conditions high up, suppress them; for conditions low down, lift them; for excess, reduce them; for deficiency, tonify them. Assist with what is beneficial, harmonize with what is appropriate. Ensure stability of the host and guest qi, and adapt to cold and warmth. For similar qi, use contrary treatment; for dissimilar qi, use following treatment. (Commentary: Zhang Jingyue states: "Suppressing high qi aims to descend it. Lifting low qi aims to ascend it. Reducing excess attacks the pathogen. Tonifying deficiency nourishes the void. Assisting with benefit follows the ascending/descending/floating/sinking nature. Harmonizing with appropriateness considers the thickness/thinness of flavor and aroma. Stabilizing host/guest assesses strength/weakness for regulation. Adapting to cold/warmth means avoiding cold when using cold herbs, and avoiding warmth when using warm herbs. Contrary treatment for similar qi applies when host and guest share the same nature. Following treatment for dissimilar qi applies when they differ, either following the guest or the host.")
The Emperor said: Treating cold with heat, treating heat with cold; for harmonious qi use contrary treatment, for disharmonious qi use following treatment—I already know this. What about the proper flavors? (Commentary: Zhang Jingyue states: "Five Element qi transformation dictates that flavors for tonification and reduction have specific masters, hence 'proper flavors.' This applies not only to guest/host qi but to all treatments of victory/reversal.") Qibo said: For the Master Qi of Wood, reduce with sour, tonify with acrid. ("The master qi of Wood is the First Qi, occurring more than 26 days before the Spring Equinox, governed by Jueyin Wind-Wood. Thus it is called the Master Qi of Wood. Wood's nature is ascending; sour astringency opposes this nature, hence reduction. Acrid aids its generating qi, hence tonification. *Zangqi Fashi Lun* says: The Liver desires dispersion; urgently eat acrid to disperse it, use acrid to tonify, sour to reduce.") Note: *Xuanming Wuqi Pian* says sour enters the Liver; *Yinyang Yingxiang Dalun* says sour generates the Liver; *Wuzang Shengcheng Pian* says the Liver desires sour, etc., indicating sour is what Liver-Wood needs for nourishment. Acrid is the flavor of Metal, not what the Liver likes. Why is sour used for reduction and acrid for tonification here? This addresses Wood when diseased. When Wood is diseased, it becomes stagnant and desires dispersion, liking acrid. When healthy, Zang Qi is peaceful and prefers its natural state, so sour is tonifying and acrid is inappropriate. Wang Bing failed to explain this. Zhang Jingyue directly cites *Zangqi Fashi Lun*, not realizing it also describes post-onset treatment. Without illness, preferring sour leads to overconsumption and stagnation, hence the desire for dispersion via acrid. Thus, the Liver likes both sour and acrid depending on health status. These meanings are detailed in *Zangqi Fashi Lun*. Zhang Jingyue’s claim that "opposing nature to astringe is reduction" is inaccurate; corrections follow. For the Master Qi of Fire, reduce with sweet, tonify with salty. ("Fire has two master qis: More than 60 days after Spring Equinox, Shaoyin Ministerial Fire governs (Second Qi); around Summer Solstice, ±30 days, Shaoyang Ministerial Fire governs (Third Qi).") Note: When Fire is prosperous, it overflows and needs reduction. Although bitter is typically used for reduction, sweet is used here because Fire’s nature is fierce; rapid treatment激ates it, worsening heat. Sweet is slow and drains heat, so sweet reduces Fire. Salty is Water’s flavor, feared by Fire, yet used for tonification because excessive Fire causes hyperactivity and self-burning; Salty softens and removes ferocity, thus tonifying. *Zangqi Fashi Lun* says: The Heart desires softening; urgently eat salty to soften it, use salty to tonify, sweet to reduce. For the Master Qi of Earth, reduce with bitter, tonify with sweet. ("Earth’s master qi is the Fourth Qi, more than 60 days before Autumn Equinox, governed by Taiyin Damp-Earth. Earth’s nature is damp; bitter dries it, opposing its nature, hence reduction. Earth desires relaxation; sweet harmonizes with this nature, hence tonification. *Zangqi Fashi Lun* says: The Spleen desires relaxation; urgently eat sweet to relax it, use bitter to reduce, sweet to tonify.") Note: Earth’s tonification/reduction differs uniquely; see *Zangqi Fashi Lun*. For the Master Qi of Metal, reduce with acrid, tonify with sour. ("Metal’s master qi is the Fifth Qi, more than 60 days after Autumn Equinox, governed by Yangming Dry-Metal. *Zangqi Fashi Lun* says: The Lung desires consolidation; urgently eat sour to consolidate it, use sour to tonify, acrid to reduce.") Metal likes acrid, but excessive intake causes Qi dispersion and a need for consolidation; thus sour tonifies and acrid reduces. For the Master Qi of Water, reduce with salty, tonify with bitter. ("Water’s master qi is the Final Qi, ±30 days around Winter Solstice, governed by Taiyang Cold-Water. *Zangqi Fashi Lun* says: The Kidney desires firmness; urgently eat bitter to firm it, use bitter to tonify, salty to reduce.") The Kidney likes salty, but excessive intake causes bone weakness and a need for firmness; thus bitter tonifies and salty reduces.
For the Guest Qi of Jueyin, tonify with acrid, reduce with sour, relax with sweet. (Commentary: Zhang Jingyue states: "Guest refers to disease caused by guest qi. Subsequent cases follow this pattern. Jueyin Guest Qi treatment matches Wood Master Qi above, but adds relaxing with sweet because *Zangqi Fashi Lun* says: The Liver suffers from urgency; urgently eat sweet to relax it.") For the Guest Qi of Shaoyin, tonify with salty, reduce with sweet, astringe with sour. ("Shaoyin Ministerial Fire Guest Qi matches Fire Master Qi above. 'Astringe with salty' is an error; it should be 'sour,' as *Zangqi Fashi Lun* says: The Heart suffers from laxity; urgently eat sour to astringe it.") For the Guest Qi of Taiyin, tonify with sweet, reduce with bitter, relax with sweet. ("Taiyin Damp-Earth Guest Qi matches Earth Master Qi above.") For the Guest Qi of Shaoyang, tonify with salty, reduce with sweet, soften with salty. ("Shaoyang Ministerial Fire Guest Qi matches Fire Master Qi above. Regarding 'soften with salty': *Zangqi Fashi Lun* says: The Heart desires softening; urgently eat salty to soften it. Though the Heart is not Shaoyang, both Ministerial and Sovereign Fire share the same treatment.") For the Guest Qi of Yangming, tonify with sour, reduce with acrid, drain with bitter. ("Yangming Dry-Metal Guest Qi matches Metal Master Qi above. 'Drain with bitter' is added because Metal corresponds to the Lung; *Zangqi Fashi Lun* says: The Lung suffers from rebellious Qi; urgently eat bitter to drain it.") For the Guest Qi of Taiyang, tonify with bitter, reduce with salty, firm with bitter, moisten with acrid, open the interstices, promote fluid distribution, and circulate Qi. ("Taiyang Cold-Water Guest Qi matches Water Master Qi above. 'Moisten with acrid' is added because Water corresponds to the Kidney; *Zangqi Fashi Lun* says: The Kidney suffers from dryness; urgently eat acrid to moisten it. Opening interstices etc. aligns with previous text.")
The Emperor said: Excellent! I wish to understand the meaning of the Three Yin and Three Yang. Qibo said: It refers to the varying quantities of Qi and their different applications. (...Taiyin is Complete Yin, Taiyang is Complete Yang; next less is Shaoyin, then Shaoyang, then Yangming, and finally Jueyin, which represents exhaustion. Details are in *Lingshu: Xi Riyue Lun*. Commentary: *Tianyuanji Dalun* asks: "What is meant by varying quantities?" Gui Yuzhou replies: "Yin and Yang Qi each have varying amounts, hence Three Yin and Three Yang.")
The Emperor said: Qi varies in quantity, diseases vary in severity, treatments vary in urgency, and formulas vary in size. I ask for the general principle. (Commentary: Yue means general principle.) Qibo said: Qi has high and low positions; diseases have near and far locations; symptoms have interior and exterior distinctions; treatments have light and heavy degrees. The goal is to ensure the medicine reaches the disease site. (Commentary: The annotation incorrectly interprets high/low as Zang/Fu positions. High/Low refers to ascending/descending; Near/Far refers to time/distance; Interior/Exterior refers to surface/interior; Light/Heavy refers to flavor potency. This is the general principle of treatment.) *Da Yao* states: One Sovereign, two Ministers, is the Odd Formula structure. Two Sovereigns, four Ministers, is the Even Formula structure. Two Sovereigns, three Ministers, is the Odd Formula structure. Two Sovereigns, six Ministers, is the Even Formula structure. (Commentary: Zhang Jingyue corrects "Three Sovereigns" to "Two." *Da Yao* is ancient law. Sovereign treats the main disease and doubles the dose. Minister assists. Odd numbers are Yang (Single Formulas); Even numbers are Yin (Compound Formulas). 1+2=3, 2+3=5 are Odd. 2+4=6, 2+6=8 are Even. Odd formulas are Yang/light; Even formulas are Yin/heavy.) Therefore: Treat near diseases with Odd formulas; treat far diseases with Even formulas. Do not use Even formulas for sweating; do not use Odd formulas for purging. (Commentary: Zhang Jingyue explains: Near/Upper/Yang uses Odd (light/slow). Far/Lower/Yin uses Even (heavy/fast). Even formulas for sweating fail because Yin cannot reach the surface. Odd formulas for purging fail because Yang cannot descend.) Note: Old texts say "Do not use Odd for sweating, Even for purging," which is incorrect. Wang Bing’s interpretation is correct; we follow him. For tonifying/treating the upper, use slow formulations; for tonifying/treating the lower, use fast formulations. Fast formulations have strong flavors/aromas; slow ones have weak flavors/aromas. This ensures the medicine reaches the target. (Commentary: Zhang Jingyue: Slow formulations for upper aim to distribute in the upper jiao. Fast formulations for lower aim to reach the lower jiao quickly. Strong flavors act fast; weak flavors act slowly. A slow formula with strong flavor acts too rapidly; a fast formula with weak flavor fails to advance. Proper balance ensures efficacy.)
Thus, the method for balancing Qi: For near diseases, whether Odd or Even, use small doses. For far diseases, whether Odd or Even, use large doses. Large formulas have few ingredients; small formulas have many. Many go up to nine; few go down to two. (Commentary: Zhang Jingyue: Balancing Qi means correcting imbalance. Upper is near, Lower is far. Both have Yin/Yang/Surface/Interior variations, requiring mixed Odd/Even methods. Small doses (many ingredients) have light weight/potency, reaching only near areas. Large doses (few ingredients) have heavy weight/potency, reaching deep areas. Using large doses for near diseases over-treats healthy tissue; using small doses for far diseases fails to reach the disease. The previous statement "Near/Odd, Far/Even" is the constant rule; "Near/Odd&Even, Far/Odd&Even" is the variable rule. Knowing both allows flexible application.) If Odd formulas fail, use Even formulas; this is called a Double Formula. If Even formulas fail, use counter-assistants to achieve the effect; this involves Cold/Heat/Warm/Cool flavors following the disease nature. (Commentary: Zhang Jingyue: This teaches flexibility. If Odd fails, switch to Even. Alternating Odd/Even is a Double Formula (Compound). If Even fails, analyze depth/truth and use counter-assistants. Counter-assistance means using flavors matching the disease nature to facilitate entry. E.g., treating Cold with Heat but facing rejection: add Cold to enter. Treating Heat with Cold but facing rejection: add Heat to enter. Or taking Cold herbs hot/Warm herbs cold to leverage temperature for delivery. This leverages momentum. Wang Bing notes: Extreme Cold/Heat resist opposing forces. Minor Heat/Cold are neutralized. Great Cold/Heat contend with opposing natures. Sages use assistants to harmonize Qi, making sounds/vibrations match, mixing Cold/Heat until they break down rigid/hard structures.)
The Emperor said: Excellent! I know diseases originate from the Root (Ben). How to treat those originating from the Branch (Biao)? (Commentary: Originating from Biao means contraction of Six Excesses.) Qibo said: If the disease manifests at the Branch contrary to the Root, treat the Branch and formulate according to the Branch. (Commentary: If the disease is at the Branch, treatment should also target the Branch.)
The Emperor said: Excellent! How to observe the excess of the Six Qi? Qibo said: Observe when they arrive. If Clear Qi arrives greatly, it is Dryness excess; Wind-Wood is affected, causing Liver disease (flowing to Gallbladder). If Hot Qi arrives greatly, it is Fire excess; Metal-Dryness is affected, causing Lung disease (flowing to Large Intestine). If Cold Qi arrives greatly, it is Water excess; Fire-Heat is affected, causing Heart disease (flowing to Sanjiao/Small Intestine). If Damp Qi arrives greatly, it is Earth excess; Cold-Water is affected, causing Kidney disease (flowing to Bladder). If Wind Qi arrives greatly, it is Wood excess; Earth-Dampness is affected, causing Spleen disease (flowing to Stomach). This is getting sick from pathogenic invasion. (Commentary: "Arriving" comes from outside; "Affected" means conquered by the unconquerable. Internal deficiency allows the unconquerable to invade. Six Excesses act this way. Text mentions Zang, annotations mention Fu, as Zang-Fu are paired and disease affects both.) If encountering a year of deficiency, the pathogen is severe. (Year Wood deficient + external Clear pathogen; Year Fire deficient + external Cold pathogen; Year Earth deficient + external Wind pathogen; Year Metal deficient + external Heat pathogen; Year Water deficient + external Damp pathogen. This is annual deficiency. Annual Qi insufficiency invites severe external pathogens.) If losing seasonal harmony, the pathogen is also severe. (Six Qi governing clashes with positional Qi; contracting disease follows the unconquerable relation to Five Zang, increasing pathogen severity.) If encountering the moon’s emptiness (waning/waxing phases), the pathogen is also severe. (Refers to periods before first quarter and after last quarter when the moon disk is hollow.) Repeated exposure to pathogens leads to critical illness. (Annual deficiency + major pathogen arrival = first exposure. Annual deficiency + heavenly climate clash + new exposure = repeated exposure. Internal Qi summons pathogens; without heavenly support, illness must be critical.) Where there is excess Qi, there must be reversal Qi. (Heavenly/Earthly Qi cannot exist without each other; excess inevitably triggers reversal. Commentary: This summarizes Six Qi pathology. Six Qi harm Zheng by attacking the conquered element (standard Zang limitation). Annual deficiency limits Guest Qi (yearly view). Seasonal disharmony sees Guest insulting Host (seasonal view). Moon emptiness sees weakness amplifying excess (monthly view). Repeated exposure sees new pathogens exploiting lingering ones (disease view). Annotation error: Pathogen IS Heavenly Climate; "repeated exposure" implies distinct entities, which is wrong. Excess-Reversal is standard Six Qi dynamics.)
The Emperor said: What are the pulse arrivals like? Qibo said: Arrival of Jueyin pulse is Xian (Wiry): empty, slippery, straight and long. Arrival of Shaoyin pulse is Gou (Hook): vigorous onset, declining exit, like an inverted hook. Arrival of Taiyin pulse is Chen (Deep): below, felt only with pressure, lower than other pulses. Arrival of Shaoyang pulse is Da Er Fu (Large and Floating): high/floating, slightly larger than others. Arrival of Yangming pulse is Duan Er Se (Short and Choppy): difficult flow (Choppy); short range (Short). Arrival of Taiyang pulse is Da Er Chang (Large and Long): long range (Long). Arriving harmoniously indicates peace. (Too extreme disrupts harmony; neither weak nor strong is Harmony.) Arriving excessively indicates disease. (Wiry like bowstring, Slippery like pearls, Deep adhering to bone, Floating above skin, Choppy stopping, Short like hemp/millet, Large like hat pin, Long like drawn rope—all indicate excess.) Arriving oppositely indicates disease. (Expected Wiry but Choppy; Expected Large but Fine; Expected Deep but Floating; Expected Floating but Deep; Expected Short/Choppy but Long/Slippery; Expected Empty but Solid; Expected Fine but Large—all indicate abnormal Qi presence.) Arriving late indicates disease. (Qi position has arrived, but pulse does not respond.) Arriving early indicates disease. (Qi sequence has not shifted,