五谷 简按五谷其说不一。金匮真言论。麦。黍。稷。稻。豆。脏气法时论。粳米小豆。麦。大豆。
黄黍。九针论。无小豆。有麻。周礼。五谷养其病。郑注。麻。黍。稷。麦。豆。月令。春食麦。夏食菽。中
央食稷。秋食麻。冬食黍。如医经。当以金匮真言论所载为正。
汤液及醪醴 熊音。醪醴。上音劳。下音礼。酒味浓曰醪。味薄曰醴。张云。汤液醪醴。皆酒之属。
韵义云。醅酒浊酒曰醪。诗诂云。酒之甘浊而不 者。曰醴。然则汤液者。其即清酒之类欤。简按扁鹊传。上
古之时。医有俞跗。（应邵注。黄帝时医也。）治病不以汤液醴洒。（按洒。酾通。说文。酾下酒也。一曰。醇也。）
盖洒与醴无太异。汤液醪醴。连称者如此。则张以为清酒之类。似不诬焉。何剡云。汤液。谓煎煮汤药。然下
衣冠文物言当今之世。必齐毒药。则汤液非煎煮汤药可知也。而汉书艺文志。汤液经法十六卷。未知所谓汤液何物。
至皇甫谧甲乙序则云。伊芳尹以元圣之才。撰用神农本草。以为汤液。此乃为煎煮汤药之义也。后世汤药之说本
于此。醪。说文。汁滓酒也。广韵。浊酒。醴。说文。酒一宿熟也。玉篇。甜酒也。前汉楚元王传。元王每置
酒。常为穆生设醴。颜注。醴。甘酒也。少鞠多米。一宿而熟。
稻米 杨泉物理论。稻者。溉种之总称。颜师古刊谬正俗云。稻是有芒之谷。故于后通呼粳 。总谓
之稻。孔子曰。食夫稻。周官有稻人之职。汉置稻米使者。此并非指属稻 之一色。简按说文。及本草。专指
糯以为稻。得师古之说始明。志云。帝以五谷为问。是五谷皆可为汤液醪醴。以养五脏。而伯答以中央之稻米
稻薪。盖谓中谷之液。可以灌养四脏故也。考金匮真言论。以稻为秋谷。则此说不知何据。
炊以稻薪 以。宋本作之。马张本同。
高下之宜 此下。宋本及诸本。有故能至完。伐取得时八字。此本系脱落。当补。简按诗豳风。十月
获稻。吕览孟冬纪。命大酋。秫稻必齐。曲 必时。湛 必洁。水泉必香。陶气必良。火齐必得。王注。稻以
冬采。盖本于此。
石针艾 熊音。 。上衫反。小针也。马云。 。沮衔反。灵九针论。第一曰 针。张云。 。
锐也。简按扁鹊传。 石桥引。注。仕咸反。谓石针也。此连言针艾。当从史注。
针石道也 吴云。言用针石者。乃治病之道。道。犹法也。若精神不加进。志意不舒展。则徒法不能
以自行。故病
不可得而愈也。简按志聪以精神不进之精神。为工之精神。以今精神坏去之精神。为病者之精神。高则为工之
与病者之精神。并不可从。盖此段当从全元起本改数字。义尤明备。
极微极精 吴云。言微渺易治之时。张云。极微者。言轻浅未深。极精者。言专一未乱。斯病也。治
之极易。高云。微。犹轻也。精。犹细也。
守其数 吴云。数。度也。简按吕览高注。数。术也。
兄弟远近 吴云。远近。犹言亲疏也。高云。或疏而远。或相亲而近。其音声可以日闻于耳。五色可
以日见于目。而病至不愈者。亦何其闲暇之甚。而不早为之计。以至病成而逆乎。
五脏阳以竭 马云。以。已同。吴张。以。作已。
津液充郭 张云。郭。形体胸腹也。胀论云。夫胸腹。脏腑之郭也。吴云。郭。当作 。高云。郭。
廓同。空廓也。简按上膈篇云。积聚守于下管。卫气不营。则肠胃充郭。由此则高注为是。
其魂独居 张云。魄也。阴之属。形虽充。而气则去。故其魄独居也。简按王注未允。
四极急 吴云。四肢肿急。简按王注脉数。恐非。
形施于外 简按玉篇。施。张也。王注施张本于此。新校正非。
平治于权衡 张云。平治之法。当如权衡者。欲得其平也。且水胀一证。其本在肾。其标在肺。如五
脏阳已竭。魄独居者。其主在肺。肺主气。气须何法以化之。津液充郭。孤精于内。其主在肾。肾主水。水须
何法以平之。然肺金生于脾。肾水制于土。故治肿胀者。必求脾肺肾三脏。随盛衰而治得其平。是为权衡之道
也。高云。权。秤锤也。衡。平
也。腐秽充塞。五脏不和。故当平治于权衡。如秤物而得其平也。简按张高虽与王义异。亦当存一说。
去宛陈 马云。宛。积也。陈 。陈草也。吴云。积者谓之菀。久者谓之陈。腐者谓之 也。张云。
。斩草也。吴云。其水气之陈积。欲如斩草。而渐除之也。简按音释。 。音锉。斩也。熊音。 。粗卧反。
斩草也。说文。 。斩刍也。当从张义。王注原本。盖作茎字。故引全本校之。
温衣 滑云。当作温之。微动四肢。令阳气渐次宣行。乃所以温之也。或云。作温表。谓微动四肢。
令阳气渐次宣行。而温于表也。张云。温衣。欲助其肌表之阳。而阴凝易散也。简按张注是。
鬼门 张云。汗空也。肺主皮毛。其藏魄。阴之属也。故曰鬼门。简按通天论。气门乃闭。王注。
气门。谓玄门。盖气鬼古通。
净腑 张云。膀胱也。上无入孔。而下有出窍。滓秽所不能入。故曰净腑。○张氏医通云。开鬼门
之剂。麻黄羌活防风柴胡葱白。及柳枝煎洗。洁净腑之剂。泽泻木通通草防己葶苈茯苓猪苓秋石代盐。去菀陈
之剂。商陆大戟甘遂芫花牵牛。宣布五阳之剂。附子肉桂干姜吴茱萸。
精以时服 张云。服。行也。志云。精以时复矣。
巨气乃平 马云。巨气大气也。即正气也。志云。巨气者。太阳之气也。简按当从马注。
【五谷】简按：关于“五谷”的说法不一。《金匮真言论》记载为：麦、黍、稷、稻、豆。《脏气法时论》记载为：粳米、小豆、麦、大豆、黄黍。《九针论》没有小豆，而有麻。《周礼》提到五谷养病，郑玄注为：麻、黍、稷、麦、豆。《月令》记载：春食麦，夏食菽（豆类），中央季夏食稷，秋食麻，冬食黍。如从医经的角度来看，应当以《金匮真言论》所载为准。
【汤液及醪醴】熊氏注音：醪醴，上字音劳，下字音礼。酒味浓烈称为醪，味道淡薄称为醴。张景岳说：汤液和醪醴都属于酒类。《韵义》说：浑浊的酒叫醪。《诗诂》说：甘甜浑浊而不辛辣的酒，叫做醴。既然这样，那么汤液大概就是清酒之类的吧？简按：《扁鹊传》记载：上古时代，有位名叫俞跗的医生。（应邵注：黄帝时期的医生。）治病不用汤液醪醴洒（按：“洒”通“酾”，《说文解字》解释：酾是滤酒；一说指醇酒）。大概“洒”与“醴”没有太大差异。像这样连称“汤液醪醴”，那么张景岳认为它们是清酒之类，似乎并非妄言。为什么剡云说：汤液是指煎煮汤药？然而下文在谈论衣冠文物时说当今之世必用毒药，则可知汤液并非煎煮汤药。而且《汉书·艺文志》中有《汤液经法》十六卷，不知道所谓的汤液是什么东西。到了皇甫谧《甲乙经序》才说：伊尹凭借圣人的才能，运用《神农本草》，撰写了汤液。这才是指煎煮汤药的含义。后世的汤药之说基于此。醪，《说文解字》：汁滓酒也（带渣的酒）。《广韵》：浊酒。醴，《说文解字》：酒一宿熟也（发酵一晚即成的酒）。《玉篇》：甜酒也。《前汉·楚元王传》：元王每次设酒宴，常为穆生准备醴酒。颜师古注：醴，甘酒也。少麴多米，一晚即成。
【稻米】杨泉《物理论》：稻，是灌溉种植谷物的总称。颜师古《刊谬正俗》说：稻是有芒的谷物，所以后来通称粳稻，总称为稻。孔子说：“食夫稻。”《周官》有稻人之职。汉代设置稻米使者。这些并非专指属稻中的一种。简按：《说文解字》及《本草》专门指糯稻为稻，直到颜师古的说法出现才阐明。《素问》原文说：帝询问五谷，意思是五谷都可以制作汤液醪醴来滋养五脏，而伯高回答以中央的稻米和稻薪。大概是指中谷之液可以灌养四脏的缘故。考证《金匮真言论》，将稻列为秋谷，那么这里的说法不知依据何在。
【高下之宜】此段之下，宋本及各版本有“故能至完，伐取得时”八字，此版本系脱落，应当补入。简按：《诗经·豳风》：“十月获稻。”《吕览·孟冬纪》：“命大酋，秫稻必齐，曲糵必时，湛炽必洁，水泉必香，陶器必良，火齐必得。”王冰注：稻以冬采。大概本于此。
【砭石针艾】熊氏注音：砭，上字衫反切，意为小针。马云：砭，沮衔反切。《灵枢·九针论》：第一曰鑱针。张景岳说：砭，锐也。简按：《扁鹊传》：“砭石桥引。”注：仕咸反切，谓石针也。这里连言针艾，应当遵从史书的注释。
【针石道也】吴崑说：言使用针石的人，乃是治病之道。“道”，犹“法”也。如果精神不能增进，意志不能舒展，则仅有法则也不能自行生效，所以病不可得而愈。简按：张志聪将“精神不进”的精神理解为医生的精神，将“今精神坏去”的精神理解为病人的精神。高世栻则认为两者都是指医生与病人的精神，并不可从。大概这段文字应当根据全元起本改动几个字，意义更加明白完备。
【极微极精】吴崑说：言病情微渺、容易治疗的时候。张景岳说：极微者，言轻浅未深；极精者，言专一未乱。这样的病，治疗极易。高世栻说：微，犹轻也；精，犹细也。
【守其数】吴崑说：数，度也。简按：《吕览》高诱注：数，术也。
【兄弟远近】吴崑说：远近，犹言亲疏也。高世栻说：或疏而远，或相亲而近，其声音可以日闻于耳，五色可以日见于目，而病至不愈者，亦何其闲暇之甚，而不早为之计，以至病成而逆乎。
【津液充郭】张景岳说：郭，形体胸腹也。《胀论》说：夫胸腹，脏腑之郭也。吴崑说：郭，当作廓。高世栻说：郭，廓同，空廓也。简按：上文《膈论》说：积聚守于下管，卫气不营，则肠胃充郭。由此看来，高注是正确的。
【其魂独居】张景岳说：魄也。阴之属。形虽充，而气则去，故其魄独居也。简按：王冰注未允当。
【形施于外】简按：《玉篇》：施，张也。王冰注施张本于此。新校正非议王注是不对的。
【平治于权衡】张景岳说：平治之法，当如权衡者，欲得其平也。且水胀一证，其本在肾，其标在肺。如五脏阳已竭，魄独居者，其主在肺。肺主气，气须何法以化之？津液充郭，孤精于内，其主在肾。肾主水，水须何法以平之？然肺金生于脾，肾水制于土，故治肿胀者，必求脾肺肾三脏，随盛衰而治得其平，是为权衡之道也。高世栻说：权，秤锤也；衡，平也。腐秽充塞，五脏不和，故当平治于权衡，如秤物而得其平也。简按：张、高二人与王冰义异，但也应当存留一说。
【去宛陈莝】马云：宛，积也。陈莝，陈草也。吴崑说：积者谓之菀，久者谓之陈，腐者谓之莝也。张景岳说：莝，斩草也。吴崑说：其水气之陈积，欲如斩草，而渐除之也。简按：《音释》：莝，音锉，斩也。熊氏注音：莝，粗卧反切，斩草也。《说文解字》：莝，斩刍也。应当遵从张景岳的解释。王冰注原本，大概作“茎”字，所以引用全本校勘。
【温衣】滑寿说：当作温之。微动四肢，令阳气渐次宣行，乃所以温之也。或说：作温表，谓微动四肢，令阳气渐次宣行，而温于表也。张景岳说：温衣，欲助其肌表之阳，而阴凝易散也。简按：张注正确。
【鬼门】张景岳说：汗空也。肺主皮毛，其藏魄，阴之属也。故曰鬼门。简按：《通天论》：“气门乃闭。”王冰注：气门，谓玄门。盖气鬼古通。
【净腑】张景岳说：膀胱也。上无入孔，而下有出窍，滓秽所不能入，故曰净腑。○《张氏医通》说：开鬼门之剂，麻黄、羌活、防风、柴胡、葱白，及柳枝煎洗。洁净腑之剂，泽泻、木通、通草、防己、葶苈、茯苓、猪苓、秋石、代盐。去宛陈莝之剂，商陆、大戟、甘遂、芫花、牵牛。宣布五阳之剂，附子、肉桂、干姜、吴茱萸。
[Five Grains] Jian An: There are various theories regarding the "Five Grains." *Jingui Zhenyan Lun* records them as: Wheat (Mai), Millet (Shu), Foxtail Millet (Ji), Rice (Dao), and Beans (Dou). *Zangqi Fashi Lun* records them as: Coarse Rice (Jingmi), Small Red Bean (Xiaodou), Wheat (Mai), Large Soybean (Dadou), and Yellow Millet (Huangshu). *Jiuzhen Lun* excludes Small Red Beans but includes Hemp (Ma). *Zhou Li* mentions that five grains nourish diseases; Zheng Xuan's commentary lists: Hemp (Ma), Yellow Millet (Shu), Foxtail Millet (Ji), Wheat (Mai), and Beans (Dou). *Yueling* states: In spring, eat Wheat; in summer, eat Legumes (Shu); in the central season, eat Foxtail Millet; in autumn, eat Hemp; in winter, eat Yellow Millet. From the perspective of medical classics, the account in *Jingui Zhenyan Lun* should be considered correct.
[Tangye and Laoli] Xiong's phonetic notation: For Laoli, the first character is pronounced 'Lao', the second 'Li'. Strong-flavored wine is called Lao; thin-flavored wine is called Li. Zhang Jingyue stated: Tangye and Laoli both belong to the category of wine. *Yunyi* states: Turbid wine is called Lao. *Shigu* states: Sweet, turbid, yet non-pungent wine is called Li. Therefore, Tangye is likely similar to clear wine. Jian An notes: The *Biéquè Zhuàn* records: In ancient times, there was a physician named Yu Fu. (Ying Shao's note: A physician during the time of the Yellow Emperor.) He treated diseases without using Tangye, Laoli, or Sa (filtered wine). ("Sa" is interchangeable with "Shi"; *Shuowen Jiezi* explains Shi as filtering wine; alternatively, it means pure wine.) It seems Sa and Li were not significantly different. Since they are mentioned together as "Tangye Laoli," Zhang's assertion that they are types of clear wine seems not unfounded. Why does Shan Yun say: Tangye refers to decocted herbal medicine? However, the text later discusses clothing and artifacts, stating that in the current era, potent drugs must be used, indicating that Tangye is not decocted herbal medicine. Furthermore, *Han Shu · Yiwenzhi* contains sixteen volumes of *Tangye Jingfa*, leaving unknown what exactly Tangye refers to. It was not until Huangfu Mi's preface to *Jiayi Jing* that he stated: Yi Yin, possessing sage-like talent, utilized *Shennong Bencao* to compose Tangye. This interpretation aligns with the meaning of decocted herbal medicine. Later theories of herbal decoctions originated from this. *Shuowen Jiezi* defines Lao as wine with dregs. *Guangyun* defines it as turbid wine. *Shuowen Jiezi* defines Li as wine fermented for one night. * Yupian* defines it as sweet wine. *Former Han Shu · Chu Yuanwang Zhuan* records: King Yuan of Chu always prepared Li wine for Mu Sheng. Yan Shigu's note: Li is sweet wine, made with less yeast and more rice, ready after one night.
[Rice] Yang Quan's *Wulun* states: Rice is the general term for irrigated crops. Yan Shigu's *Kanmiao Zhengsu* states: Rice is a grain with awns, hence later commonly referred to as Jingdao (coarse rice), collectively called Dao. Confucius said: "Eat the rice." *Zhou Guan* had an official titled Daoren (Rice Official). The Han dynasty established the position of Dao Mi Shizhe (Rice Messenger). These do not refer exclusively to a specific type of rice. Jian An notes: *Shuowen Jiezi* and *Bencao* specifically refer to glutinous rice as Dao. It was only clarified by Yan Shigu's explanation. The original text states: The Emperor asked about the five grains, implying all five can be used to make Tangye and Laoli to nourish the five zang organs. Bogao replied with central rice and rice firewood. This likely implies that the essence of central grains can nourish the four other zang organs. Consulting *Jingui Zhenyan Lun*, which classifies rice as an autumn grain, the basis for this statement remains unclear.
[Cooking with Rice Firewood] The character "Yi" appears as "Zhi" in the Song edition, consistent with Ma Shiji and Zhang Jingyue's editions.
[Appropriate High and Low] Below this section, the Song edition and other versions contain eight characters: "Gū néng zhì wán, fá qǔ dé shí" (Thus completeness can be achieved, harvesting and gathering at the proper time). This version has omitted them and should be supplemented. Jian An notes: *Shijing · Bin Feng* says: "In the tenth month, harvest rice." *Lüshi Chunqiu · Mengdong Ji* instructs: "Ensure the rice and millet are of good quality, the starter culture is timely, soaking and heating are clean, water sources are fragrant, pottery vessels are fine, and fire proportions are appropriate." Wang Bing's note: Rice is harvested in winter. This likely originates from here.
[Bianshi, Needles, and Moxa] Xiong's phonetic notation: Bianshi (stone needles) is pronounced with the fanqie 'shan'. It means small needles. Ma Yun: Bianshi is pronounced 'ju xian'. *Lingshu · Jiuzhen Lun*: The first needle is the Chan needle. Zhang Jingyue states: Bian means sharp. Jian An notes: *Biéquè Zhuàn* mentions "Bianshi Qiaoyin." The note pronounces it 'shi xian' and defines it as stone needles. Here, mentioning needles and moxa together, we should follow the historical commentary.
[The Way of Needles and Stones] Wu Kun states: Using needles and stones constitutes the way/method of treating disease. "Dao" (Way) is akin to "Fa" (Method/Law). If spirit does not advance and will does not expand, mere methods cannot operate effectively, thus the disease cannot be cured. Jian An notes: Zhang Zhicong interprets the "spirit not advancing" as the physician's spirit, and "current spirit decay" as the patient's spirit. Gao Shihu argues both refer to the spirits of physicians and patients respectively, which is incorrect. This passage should likely be amended based on Quan Qi Yuan's edition for clearer meaning.
[Extremely Subtle and Refined] Wu Kun states: Refers to the time when the disease is subtle and easy to treat. Zhang Jingyue states: "Extremely subtle" means light and superficial, not deep; "extremely refined" means focused and undisturbed. Such diseases are very easy to treat. Gao Shihu states: "Subtle" implies lightness; "refined" implies fineness.
[Guarding the Measure/Number] Wu Kun states: "Shu" (Measure/Number) means degree. Jian An notes: *Lüshi Chunqiu* Gao You's commentary: "Shu" means technique/art.
[Brothers Near and Far] Wu Kun states: "Near and far" metaphorically means close and distant (intimacy). Gao Shihu states: Some are distant and estranged, others are close and intimate. Their voices are heard daily, their colors seen daily, yet if the disease persists without cure, how leisurely is this negligence, failing to plan early, leading to established and adverse disease?
[Destruction of the Five Zang Yang" Ma Yun: "Yi" is synonymous with "Yi" (already). Wu Kun and Zhang Jingyue read "Yi" as "Yi" (already).
[Jin Ye Filling the Outer Boundary] Zhang Jingyue states: "Guo" refers to the physical body, chest, and abdomen. *Zhang Lun* states: The chest and abdomen are the outer boundary (Guo) of the zang-fu organs. Wu Kun states: "Guo" should be read as "Kuo" (spacious). Gao Shihu states: "Guo" is identical to "Kuo," meaning empty space. Jian An notes: Earlier in *Ge Lun*: "Accumulations reside below, Wei Qi fails to circulate, causing the intestines and stomach to fill the outer boundary." Thus, Gao's annotation is correct.
[Its Hun Dwells Alone] Zhang Jingyue states: Po (Ethereal Soul). It belongs to Yin. Although the form is full, the Qi departs, hence its Po dwells alone. Jian An notes: Wang Bing's annotation is unsatisfactory.
[Four Extremities Tense] Wu Kun states: Swelling and tension in the four limbs. Jian An notes: Wang Bing's annotation of rapid pulse is likely incorrect.
[Form Manifests Externally] Jian An notes: * Yupian*: Shi means to spread/expand. Wang Bing's annotation of "Shi Zhang" derives from this. The New Correction's criticism of Wang Bing is unjustified.
[Balancing Treatment via Weights and Measures] Zhang Jingyue states: The method of balanced treatment should be like weights and measures, seeking equilibrium. Regarding Water Distension, the root lies in the Kidney, the branch in the Lung. If the Yang of the five zang organs is exhausted and the Po dwells alone, the primary issue lies in the Lung. The Lung governs Qi; what method transforms Qi? Jin Ye fills the outer boundary, isolated Jing resides internally, the primary issue lies in the Kidney. The Kidney governs Water; what method balances Water? Since Lung Metal is born from Spleen Earth, and Kidney Water is controlled by Earth, treating edema requires addressing the Spleen, Lung, and Kidney, adjusting according to excess or deficiency to achieve balance. This is the way of weights and measures. Gao Shihu states: Quan (weight), Heng (balance). Putrid filth blocks, the five zang are disharmonious, thus treatment must balance via weights and measures, like weighing objects to find equilibrium. Jian An notes: Although Zhang and Gao differ from Wang Bing, their views should also be preserved.
[Removing Accumulated Stagnation and Decayed Matter] Ma Yun: Wan means accumulation. Chen Cao means old grass. Wu Kun states: Accumulation is called Wan; long-standing is called Chen; decayed is called Cao. Zhang Jingyue states: Cao means cutting grass. Wu Kun states: The stagnant water qi accumulates; one wishes to remove it gradually like cutting grass. Jian An notes: *Yinshi*: Cao is pronounced 'Cuo', meaning to cut. Xiong's phonetic notation: Cao is pronounced 'cu wo', meaning to cut grass. *Shuowen Jiezi*: Cao means cutting fodder. Zhang Jingyue's interpretation should be followed. Wang Bing's original annotation likely used the character "Jing" (stem), hence citing the complete edition for verification.
[Warming Clothes] Hua Shou states: Should be read as "Warming them." Gently move the four limbs to allow Yang Qi to gradually disperse; this is the method of warming. Alternatively, read as "Warming the Exterior," meaning gently moving the four limbs to allow Yang Qi to gradually disperse and warm the exterior. Zhang Jingyue states: Warming clothes aims to assist the Yang of the muscle-surface, allowing Yin stagnation to dissipate easily. Jian An notes: Zhang's annotation is correct.
[Ghost Gate] Zhang Jingyue states: Sweat pores. The Lung governs skin and hair, storing the Po, which belongs to Yin. Hence it is called the Ghost Gate. Jian An notes: *Tongtian Lun*: "The Qi Gates close." Wang Bing's note: Qi Gates refer to Xuan Men (Mysterious Gates). Anciently, Qi and Gui were interchangeable.
[Pure Bowel] Zhang Jingyue states: The Bladder. It has no upper inlet but has a lower outlet; impurities cannot enter, hence it is called the Pure Bowel. ○ *Zhangshi Yitong* states: Formulas to open the Ghost Gate include Ephedrae Herba (Mahuang), Notopterygii Rhizoma et Radix (Qianghuo), Saposhnikoviae Radix (Fangfeng), Bupleuri Radix (Chaihu), Scallion White (Congbai), and willow branch washes. Formulas to purify the Pure Bowel include Alismatis Rhizoma (Zexie), Akebiae Caulis (Mutong), Tuckahoe (Tongcao), Stephaniae Tetrandrae Radix (Fangji), Lepidii Fructus (Tingli), Poria (Fuling), Polyporus (Zhuling), Urine Sediment (Qiushi), and Salt Substitute (Daiyan). Formulas to remove accumulated stagnation include Phytolaccae Radix (Shanglu), Euphorbiae Pekinensis Radix (Daji), Kansui Radix (Gansui), Genkwa Flos (Yuanhua), and Morning Glory Seed (Qianniu). Formulas to disseminate the Five Yangs include Aconiti Lateralis Radix Praeparata (Fuzi), Cinnamomi Cortex (Rougui), Zingiberis Rhizoma (Ganjiang), and Evodiae Fructus (Wuzhuyu).
[Jing is Timely Taken/Functioning] Zhang Jingyue states: Fu means to function/circulate. Zhang Zhicong states: Jing recovers in due time.
[Great Qi Becomes Balanced] Ma Yun: Ju Qi is Great Qi, i.e., Zheng Qi (Upright Qi). Zhang Zhicong states: Ju Qi is Taiyang Qi. Jian An notes: Ma's annotation should be followed.