水，故当壮水之主，所谓主者，左肾是也。或以肝为原，肺为主，误矣。）帝曰∶善！服寒而反热，服热而反
寒，其故何也？（按∶前问治之误，此问误之所以也。）岐伯曰∶治其王气，是以反也。（按∶阴虚则阳王，
阳虚则阴王，阳王则火盛，阴王则寒盛，是王气者内虚之偏气，外形之假象也。俗工不解其故，但见寒盛于外
者，便用辛温，岂知辛温耗气，气耗而寒愈生；但见火盛于外者，单用苦寒，岂知苦寒泄阴，阴泄而火愈炽。
是反热反寒之故，正由专治王气于外而然也。张景岳
曰∶“如夏令本热而伏阴在内，故每多中寒；冬令本寒而伏阳在内，故每多内热。设不知此，而必欲用寒于夏，
治火之王，用热于冬，治寒之王，则有中寒隔阳者服寒反热，中热隔阴者服热反寒矣，此皆治王之故也。春秋
同。”）帝曰∶不治王而然者何也？岐伯曰∶悉乎哉问也！不治五味属也。夫五味入胃，各归所喜，故酸先入
肝，苦先入心，甘先入脾，辛先入肺，咸先入肾，久而增气，物化之常也，气增而久，夭之由也。（按∶不治王
而然，谓非治寒热于外而亦反见寒热者。盖药食五味各有所属，其有所属者，以各有所喜也。如肝喜酸则酸先
入肝，以至肾喜咸则咸先入肾，入之不已，久而偏矣。偏用既久，热多变寒，寒多变热，脏气偏胜，化为夭折，
以此言治，皆由不知五味所属之所致，故亦欲去寒而反寒，欲去热而反热也，是误投药饵之害与误认脉证之害，
厥咎均矣。旧本各归所喜攻，今详攻字之义殊不可解，当是故字之讹也，宜读连下文为是。）
帝曰∶善！方制君臣，何谓也？岐伯曰∶主病之谓君，佐君之谓臣，应臣之谓使，非上下三品之谓也。（按∶
张景岳曰∶“主病者对证之要药也，故谓之君，君药味数少而分两重，赖之以为主也。佐君者谓之臣，味数稍多
而分两稍轻，所以匡君之不逮也。应臣者谓之使，数可出入而分两更轻，所以备通行向导之使也。此则君臣佐
使之义，非上下三品如下文善恶殊贯之谓。”）帝曰∶三品何谓？岐伯曰∶所以明善恶之殊贯也。（“前言方
制，言处方之制，故有君臣佐使。此言三品，言药性善恶，故有上中下之殊。”新校正言∶“神农云∶上药为
君，主养命以应天；中药为臣，主养性以应人；下药为佐使，主治病以应地。”窃疑此必非神农语也。夫药品
虽有上中下之殊，其善其恶，总以治病而保人之性命，何乃强分若是哉，林亿、张景岳俱未之思耳。）
帝曰∶善！病之中外何如？（按∶前问病之中外，伯所
答者惟标本之义，此再问者，盖欲明治法之详也。）岐伯曰∶调气之方，必别阴阳，定其中外，各守其乡，内
者内治，外者外治，微者调之，其次平之，盛者夺之，汗之下之，寒热温凉，衰之以属，随其攸利，（按∶张
景岳曰∶“方，法也。阴阳之道，凡病治脉药皆有关系，故必当详别之。中外，表里也。微者调之，谓小寒之
气，和之以温，小热之气，和之以凉也。其次平之，谓大寒之气，平之以热，大热之气，平之以寒也。盛者夺
之，谓邪之甚者，当直攻而取之，如甚于外者汗之，甚于内者下之。凡宜寒宜热，宜温宜凉，当各求其属以衰去
之，惟随其所利而已。”）谨道如法，万举万全，气血正平，长有天命。帝曰∶善！（守道以行，举无不中，
故能驱役草石，召遣神灵，调御阴阳，蠲除众疾，气血保平和之候，天真无耗竭之由。夫如是者，盖以舒卷在心，
去留从意，故精神内守，寿命灵长。）
水，所以应当补益水的根本，所谓“主”，指的是左肾。（或者有人将肝视为本源，肺视为根本，这是错误的。）黄帝说：好！服用寒凉药反而出现热象，服用温热药反而出现寒象，这是什么原因呢？（按语：前文询问治疗方法的错误，此处询问产生这种错误的原因。）岐伯说：这是因为只针对亢盛的邪气进行治疗，所以导致了相反的结果。（按语：阴虚则阳亢，阳虚则阴盛，阳亢则火盛，阴盛则寒盛。所谓的“王气”（亢盛的邪气）是内部虚损导致的偏颇之气，是外表显现的假象。庸医不理解其中的缘故，只见外表寒盛，便使用辛温药物，哪里知道辛温会耗伤正气，正气耗伤则寒气更生；只见外表火盛，便单用苦寒药物，哪里知道苦寒会泄耗阴气，阴气泄耗则火势更炽。出现反热、反寒的缘故，正是由于专门在外表针对亢盛的邪气进行治疗所致。张景岳说：“如夏季本来炎热而体内潜伏着阴寒，所以常常发生中寒证；冬季本来寒冷而体内潜伏着阳气，所以常常发生内热证。如果不知道这一点，一定要在夏天用寒凉药去治火的亢盛，在冬天用温热药去治寒的亢盛，那么对于中寒隔阳的患者服用寒药反而会发热，对于中热隔阴的患者服用热药反而会发寒，这都是因为只治理亢盛之气的缘故。春秋两季的情况也是如此。”）黄帝说：不针对亢盛的邪气治疗却出现这种情况，是什么原因呢？岐伯说：问得真详尽啊！这是因为没有考虑到五味所属脏腑的关系。各种味道进入胃后，各自归于它所喜好的脏腑，所以酸味先入肝，苦味先入心，甘味先入脾，辛味先入肺，咸味先入肾，长期食用会使相应脏腑之气增加，这是事物变化的常理。但是气机长期偏盛，是导致早夭的原因。（按语：不针对亢盛的邪气治疗却出现这种情况，是指并非在治疗外表的寒热时反而出现寒热现象。这是因为药食的五味各有归属，之所以有归属，是因为它们各自有所喜好。例如肝喜酸，所以酸味先入肝，直到肾喜咸，所以咸味先入肾。进入体内不止一次，久而久之就会偏颇。偏面使用既久，热证可能转变为寒证，寒证可能转变为热证，脏腑之气偏胜，导致早夭。以此来说明治疗，都是由于不知道五味所属关系所导致的，所以想要去除寒邪反而受寒，想要去除热邪反而受热，这是误投药物的危害与误认脉证的危害，其过错是一样的。旧版书中作“各归所喜攻”，现在详细考察“攻”字的意义实在无法解释，应该是“故”字的讹误，应该读作连下文的意思。）
黄帝说：好！方剂的君臣制度，是什么意思呢？岐伯说：主治疾病的称为君药，辅助君药的称为臣药，配合臣药起作用的称为使药，这不是指上、中、下三品的分类。（按语：张景岳说：“主治疾病的对证主要药物，所以称为君药。君药味数少且分量重，依靠它作为主导。辅助君药的称为臣药，味数稍多且分量稍轻，用来纠正君药的不足。配合臣药的称为使药，数量可出入变化且分量更轻，用来备通行和向导之用。这就是君臣佐使的含义，不是指上、中、下三品如下文所说善恶不同的类别。”）黄帝说：三品是指什么？岐伯说：是用来明确善恶不同类别的。（“前文讲方制，讲的是处方的制作，所以有君臣佐使。此文讲三品，讲的是药性的善恶，所以有上、中、下的区别。”新校正说：“神农说：上药为君，主要保养生命以顺应天；中药为臣，主要保养性情以顺应人；下药为佐使，主要治疗疾病以顺应地。”我怀疑这必定不是神农的话。药品虽然有上、中、下的区别，但它们的善与恶，总归是为了治疗疾病并保全人的性命，为什么要强行这样区分呢？林亿、张景岳都没有深思这个问题。）
黄帝说：好！疾病在内外的情况是怎样的呢？（按语：前文问疾病的中外，岐伯回答的只有标本的意义，此处再次询问，大概是想要了解治疗方法的详细情况。）岐伯说：调理气机的方法，必须辨别阴阳，确定病位在中还是在外，各自守住其位置，内部的病从内部治疗，外部的病从外部治疗，病情轻微的予以调和，其次予以平复，邪气盛实的予以祛除，通过发汗或泻下的方法，寒、热、温、凉，根据所属性质来衰减病势，随着病情的有利方向进行调理，（按语：张景岳说：“方，即法。阴阳的道理，凡是治病、诊脉、用药都有关联，所以必须详细辨别。中外，即表里。微者调之，指小寒之气，用温和之法调和；小热之气，用清凉之法调和。其次平之，指大寒之气，用热性之法平复；大热之气，用寒性之法平复。盛者夺之，指邪气严重的，应当直接攻取，如邪气甚于外部的用发汗法，邪气甚于内部的用泻下法。凡是适宜寒、适宜热、适宜温、适宜凉的，应当各自寻求其所属性质来衰减病势，只是顺着其所利的方向而已。”）谨慎地遵循道法和规律，万次治疗万次周全，气血平和，就能享有长久的天命。黄帝说：好！（坚守道法而行，举动无不中的，所以能驱使草木金石之药，召遣神灵之力，调和驾驭阴阳，除去各种疾病，保持气血平和的状态，天真之气不致耗竭。像这样的人，是因为心意舒展自如，去留听从意志，所以精神内守，寿命灵长。）
Water, therefore one should strengthen the master of water; what is meant by "master" is the left kidney. (Some consider the liver as the root and the lung as the master, which is incorrect.) The Emperor said: Excellent! When taking cold medicines, heat symptoms appear instead; when taking hot medicines, cold symptoms appear instead. What is the reason for this? (Commentary: The previous question asked about errors in treatment; this question asks about the cause of such errors.) Qibo said: It is because treating only the Wang Qi (excessive pathogenic qi), thus resulting in the opposite effect. (Commentary: Yin deficiency leads to Yang hyperactivity; Yang deficiency leads to Yin excess. Yang hyperactivity leads to fire excess; Yin excess leads to cold excess. Thus, Wang Qi is a biased qi caused by internal deficiency and a false appearance manifested externally. Unskilled physicians do not understand this principle. Seeing external cold excess, they use acrid-warm herbs, unaware that acrid-warm substances consume Qi, and as Qi is consumed, cold generates further. Seeing external fire excess, they use bitter-cold herbs alone, unaware that bitter-cold substances drain Yin, and as Yin is drained, fire blazes further. The reason for reverse heat and reverse cold lies precisely in treating the Wang Qi externally. Zhang Jingyue stated: "For example, summer is naturally hot but yin cold may be latent within, so Zhong Han (cold strike) often occurs; winter is naturally cold but yang heat may be latent within, so Nei Re (internal heat) often occurs. If one does not understand this and insists on using cold herbs in summer to treat the Wang of fire, or hot herbs in winter to treat the Wang of cold, then those with Zhong Han blocking Yang will develop heat after taking cold herbs, and those with Zhong Re blocking Yin will develop cold after taking hot herbs. This is all due to treating the Wang Qi. The same applies to spring and autumn.") The Emperor said: What if it happens without treating the Wang Qi? Qibo said: Your question is thorough! It is because one fails to consider the correspondence of the Five Flavors. When five flavors enter the stomach, they each return to their preferred organ. Therefore, sour first enters the Liver, bitter first enters the Heart, sweet first enters the Spleen, acrid first enters the Lung, and salty first enters the Kidney. Long-term consumption increases the Qi of these organs, which is the normal transformation of substances. However, long-term increase of Qi is the cause of premature death. (Commentary: "Happening without treating the Wang Qi" refers to situations where cold/heat symptoms appear inversely not during the treatment of external cold/heat. This is because the five flavors of food and medicine have specific affiliations, determined by what each organ prefers. For instance, the Liver prefers sour, so sour first enters the Liver... down to the Kidney preferring salty, so salty first enters the Kidney. Continuous entry leads to bias over time. Long-term biased use causes heat to transform into cold and cold into heat. Organ Qi becomes excessive, leading to premature death. In terms of treatment, this arises from ignorance of the affiliations of the five flavors. Thus, attempting to remove cold results in retaining cold, and attempting to remove heat results in retaining heat. The harm of misprescribing medication is equivalent to the harm of misdiagnosing pulse and symptoms. The old text reads "each returns to its preferred attack," but the meaning of "attack" is inexplicable here; it is likely a corruption of "therefore" (gu). It should be read connecting to the following text.)
The Emperor said: Excellent! What is meant by the Jun-Chen-Zuo-Shi (Sovereign-Minister-Assistant-Courier) system of prescriptions? Qibo said: The herb that primarily treats the disease is called Jun (Sovereign); the herb that assists the Jun is called Chen (Minister); the herb that responds to the Chen is called Shi (Courier). This does not refer to the Upper, Middle, and Lower categories. (Commentary: Zhang Jingyue stated: "The primary herb addressing the syndrome is called Jun. Jun herbs are few in number and heavy in dosage, serving as the mainstay. Herbs assisting the Jun are called Chen; there are slightly more in number and lighter in dosage, used to correct deficiencies in the Jun's action. Herbs responding to the Chen are called Shi; their numbers vary and dosage is even lighter, serving as guides and facilitators. This is the meaning of Jun-Chen-Zuo-Shi, not referring to the Upper/Middle/Lower categories mentioned below regarding good and bad distinctions." ) The Emperor said: What are the three categories? Qibo said: They clarify the distinct differences between good and bad properties. ("The previous text discussed prescription formulation, hence the Jun-Chen-Zuo-Shi structure. This text discusses the three categories, referring to the good and bad nature of herbs, hence the distinction of Upper, Middle, and Lower." Xin Zhengxiao states: "Shennong said: Upper herbs serve as Jun, primarily nourishing life to correspond to Heaven; Middle herbs serve as Chen, primarily nourishing nature to correspond to Humanity; Lower herbs serve as Zuo-Shi, primarily treating disease to correspond to Earth." I suspect this was not spoken by Shennong. Although herbs differ in Upper/Middle/Lower status, their goodness or badness ultimately serves to treat disease and preserve human life. Why make such forced distinctions? Neither Lin Yi nor Zhang Jingyue pondered this deeply.)
The Emperor said: Excellent! How are diseases distributed internally and externally? (Commentary: The previous question on internal/external disease received an answer focusing on Biao-Biao (Root-Branch) principles. This re-questioning seeks detailed therapeutic methods.) Qibo said: The method of regulating Qi must distinguish Yin and Yang, determine whether the location is internal or external, and respect their respective domains. Internal diseases are treated internally; external diseases are treated externally. Mild cases are regulated; moderate cases are balanced; severe cases are subdued through purgation or diaphoresis. Regarding Cold, Heat, Warmth, and Coolness, one uses substances belonging to the appropriate category to reduce the pathogen, following the most beneficial approach. (Commentary: Zhang Jingyue stated: "'Fang' means method. The principle of Yin and Yang relates to all aspects of diagnosis, pulse, and medication, requiring careful distinction. 'Zhong-Wai' refers to interior-exterior. 'Mild cases are regulated' means mild cold is harmonized with warmth, and mild heat with coolness. 'Moderate cases are balanced' means severe cold is balanced with heat, and severe heat with cold. 'Severe cases are subdued' means severe pathogens must be directly attacked; if severe externally, induce sweating; if severe internally, purge. For indications of cold, heat, warm, or cool, one must seek the corresponding category to reduce the pathogen, simply following the beneficial direction.) By strictly adhering to the Dao and methods, ten thousand treatments will be successful. With Qi and Blood in balance, one enjoys a long natural lifespan. The Emperor said: Excellent! (By observing the Dao, actions hit the mark, allowing one to command herbal minerals and invoke spiritual forces, harmonize Yin and Yang, and eliminate various diseases. Maintaining the peaceful state of Qi and Blood prevents the depletion of Tian Zhen (innate vitality). Such individuals possess flexible minds and willing spirits, keeping their essence within, thus achieving longevity.)