典藏书目

(Here the original text seems to have an omission, continuing from "death and transmission to Kidney, then to Heart, Heart again transmits to Lung. This is precisely what is meant by 'one Zang organ does not receive injury twice more'. Can it still be extended for three years? However, the duration shallow or deep, one must not seek the sword in a moving boat [be rigid].)

This is the sequence of disease transmission. (Continuing: The order of transmission according to overcoming relations.) However, for diseases that suddenly onset, one need not adhere to this sequence of transmission. (Continuing: Sudden onset need not follow the sequence of transmission, therefore one should not treat it based on transmission rules.) Or, the transformation and transmission of the disease may not follow the sequence; those that do not enter in sequence are due to emotions such as worry, fear, grief, joy, and anger causing disturbances, preventing the illness from occurring in the normal sequence, thus leading to severe illness. (Continuing: Emotions like worry, fear, grief, joy, and anger trigger immediate onset, causing the disease to arise out of sequence.)

If excessive joy leads to great deficiency of Heart Qi, then Kidney Qi will invade by乘 (taking advantage of the deficiency). (Continuing: Joy causes Heart Qi to shift to the Lung; with Heart Qi unguarded, Kidney Qi invades.) If excessive anger occurs, Liver Qi will invade. (Continuing: Anger causes Qi to rebel, so Liver Qi invades the Spleen.) If excessive grief occurs, Lung Qi will invade. (Continuing: Grief causes Liver Qi to shift to the Liver; with Liver Qi affected by pathogen, Lung Qi invades.) If excessive fear occurs, Spleen Qi will invade. (Continuing: Fear causes Kidney Qi to shift to the Heart; with Kidney Qi unguarded, Spleen Qi invades.) If excessive worry occurs, Heart Qi will invade. (Continuing: Worry causes Lung Qi to shift to the Spleen; with Liver Qi unguarded, Heart Qi invades. ○ Xuezai says: This discusses how Joy and Fear involve the movement of the original Zang's emotion leading to deficiency, allowing the conquering element to invade; Anger and Grief involve the original Zang's Qi invading itself, not knowing which Zang it invades; Worry is the emotion of the Spleen but is invaded by Heart Qi, which is particularly hard to understand. The original annotation is entirely incorrect.) This is the constant way of non-sequential transmission. (Continuing: This is the regular principle of its non-sequential nature.)

Therefore, there are five types of diseases, each of the Five Zang organs has five transformations, totaling twenty-five transformations. These are abnormal transmissions and transformations. (Continuing: The Five Zang organs combine and multiply by five; five times five equals twenty-five changes. However, their changes occur through overcoming transmission, transmitted without sequence, resulting in diverse changes. ○ I believe: Within one Zang organ, there are Empty Pathogen, Excess Pathogen, Subtle Pathogen, Severe Pathogen, and Robber Pathogen, hence it is said there are five times five, twenty-five changes.) This is called the name of "Chuan" (Transmission) and "Cheng" (Invading/Multiplying). (Continuing: "Chuan" is merely another name for succession. ○ Xuezai says: Death upon transmission to the conquering time is considered normal; disease secondary transmission caused by joy and anger is considered extraordinary. *Yu Ji Zhen Zang Lun*.)

In Liver disease, pain occurs under both hypochondria, radiating to the lower abdomen, and the patient is prone to anger. (Continuing: The Liver meridian circles the genitalia, reaches the lower abdomen, and spreads over the hypochondria, hence the symptoms; when Liver Qi is excess, anger easily arises.) In Liver deficiency, vision becomes blurred and unclear, hearing diminishes, fearfulness increases, resembling someone about to capture them. (Continuing: The Liver meridian enters the nape, connects to the eye system; the Gallbladder meridian enters the ear from behind the ear, hence the symptoms; fear unsettles the Hun soul.) Treat by selecting points from the Jueyin and Shaoyang meridians. (Continuing: It is not a Luo vessel disease, so select the main meridians. Select Jueyin to treat Liver Qi, select Shaoyang to regulate rebellious Qi.) When Liver Qi rebels upward, headache, deafness, poor hearing, and cheek swelling occur. (Continuing: The Liver meridian emerges from the eye system, goes up to the forehead, and meets the Du meridian at the vertex, hence headache; the Gallbladder meridian exits the ear anteriorly, its branch descends from the eye system to the cheek interior, hence deafness, poor hearing, and cheek swelling. Thus, the above text also selects the Shaoyang meridian.) If there is blood stasis,刺血 (prick to bleed) treatment is used. (Continuing: Blood fullness in the hypochondrium is unique and differs from normal; this is a diagnosis of Qi rebellion. Prick wherever there is blood stasis on either side.)

In Heart disease, pain occurs in the chest, distension and fullness support the hypochondria, pain below the hypochondria, pain between the sternum, back, and scapulae, and pain in the inner aspect of both arms. (Continuing: The branch of the Hand-Shaoyin Heart meridian follows the chest and exits the hypochondria; the direct path goes up to the Lung, exits the axilla, descends along the inner posterior border of the arm, reaches the end of the wrist bone; also, the Hand-Jueyin Pericardium meridian follows the chest, exits the hypochondria, reaches the axilla, descends along the inner arm into the elbow, runs between two tendons of the arm; also, the Hand-Taiyang Small Intestine meridian goes up the outer arm, wraps around the scapula, crosses the shoulder, hence the symptoms. "Zhi" means holding, referring to persistent tightness and fullness.) In Heart deficiency, the hypochondrium and abdomen become large, and pain draws between the lower hypochondria and the waist. (Continuing: The Hand-Jueyin Pericardium meridian passes through the Sanjiao; the Hand-Shaoyin Heart meridian descends through the diaphragm and connects to the Small Intestine, hence the symptoms.) Treat by selecting points from the Hand-Shaoyin and Hand-Taiyang meridians and bleeding the blood vessels under the tongue. (Continuing: The Hand-Shaoyin meridian originates from the heart system and flanks the throat, hence select the base of the tongue and meridian blood vessels.) If the condition transforms into other diseases, prick the Xi-Cleft point to bleed. (Continuing: If vomiting transforms the condition, prick the Xi-Cleft point of the Hand-Shaoyin meridian, located half cun proximal to the wrist crease on the pulse.)

In Spleen disease, the body feels heavy, muscles are prone to atrophy/weakness (or hunger), the feet are flaccid and unreceptive, walking often causes convulsions, and there is pain under the feet. (Continuing: The Spleen corresponds to Earth and governs flesh, hence heaviness and muscle weakness; weakness implies lack of strength; the Foot-Taiyin Spleen meridian starts at the big toe and ascends the medial malleolus; the Foot-Shaoyin Kidney meridian starts at the little toe and斜趣s into the sole, hence disease arises in the feet, and the lower part also selects Foot-Shaoyin blood.) In Spleen deficiency, abdominal fullness, borborygmus, undigested stool diarrhea, and food indigestion occur. (Continuing: *Ling Shu Jing* states: Deficiency of Middle Qi causes frequent abdominal fullness and intestinal borborygmus.) Treat by selecting blood vessels from the Foot-Taiyin, Foot-Yangming, and Foot-Shaoyin meridians. (Continuing: Because of the previous mention of convulsions while walking and foot pain, select these to bleed.)

In Lung disease, panting, coughing, rebellious Qi, shoulder and back pain, sweating, and pain in the sacrum, yin region, thighs, knees, thighs (bi), calves, and feet occur. (Continuing: The Lung stores Qi and governs respiration; its change manifests as coughing, hence panting, coughing, and rebellious Qi; the back is the mansion of the thoracic cavity, and the shoulder is close to it, hence shoulder and back pain; the Lung nourishes skin and hair; when pathogens are strong, Heart fluids leak externally, hence sweating; in Lung disease, the Kidney meridian is affected, hence pain from sacrum to feet.) In Lung deficiency, shortness of breath, inability to complete inhalation/exhalation cycles, deafness, and dry throat occur. (Continuing: Qi deficiency is slight, hence insufficient to complete breathing cycles; the Foot-Taiyin Lung meridian connects to the middle of the ear, hence deafness; the Foot-Shaoyin Kidney meridian enters the Lung, follows the throat, and flanks the tongue root; now Lung deficiency means Kidney Qi is insufficient to moisten the throat upwards, hence dry throat. Thus, the following text also selects the Foot-Shaoyin meridian.) Treat by selecting blood vessels from the Foot-Taiyin meridian, and the exterior of the Foot-Taiyang meridian and the interior of the Foot-Jueyin meridian. (Continuing: The exterior of the Foot-Taiyang and interior of the Foot-Jueyin correspond to the Foot-Shaoyin meridian. Observe the Foot-Shaoyin parts of both left and right feet; if there is blood fullness differing from normal, select it.)

In Kidney disease, abdominal enlargement, calf swelling, panting and coughing, body heaviness, night sweats, and aversion to wind occur. (I note: The Kidney meridian starts at the second toe, flanks the umbilicus, follows the interior of the abdomen, and enters the Lung, hence abdominal enlargement, calf swelling, panting, and coughing; in Kidney disease, bones cannot function, hence body heaviness; Kidney Water disease makes Heart Fire prosperous, hence heat steams Heart fluids into sweat; excessive sweating depletes Yang, hence aversion to wind. "Zeng" means deep aversion.) In Kidney deficiency, pain in the chest, lower abdomen, and small abdomen, cold extremities, and unhappiness occur. (Continuing: The Kidney meridian connects to the Heart and pours into the chest; since Kidney Qi is deficient, the Heart is uncontrolled, and Heart Qi薰s the Lung, hence pain gathers in the chest; the Foot-Taiyang meridian descends to the feet; Kidney deficiency means Taiyang Qi cannot prosper in the feet, hence cold feet and rebellious Qi; cold feet and rebellious Qi cause lower and small abdominal pain; insufficiency of Zhi leads to restless Shen, hence unhappiness.) Treat by selecting blood vessels from the Foot-Shaoyang and Foot-Taiyang meridians. (Continuing: The general principle of acupuncture is tonify deficiency, drain excess, and select the meridian if neither excess nor deficiency; this is the correct way. If there is blood in the meridians, prick to remove it; this is observing the law. One must also palpate the form and determine the Qi, first removing blood vessels, then regulating excess and deficiency. *Zang Qi Fa Shi Lun*.)

The Yellow Emperor said: The Master has frequently mentioned Rezhong (Heat Center) and Xiaozhong (Consumption Center) diseases, stating that Gao Liang (rich/fatty foods), Fang Cao (aromatic herbs), and Shi Yao (mineral drugs) should not be taken. Mineral drugs induce Dian (epilepsy/madness), and aromatic herbs induce Kuang (mania). (Continuing: Drinking much and urinating frequently is called Rezhong; eating much and urinating frequently is called Xiaozhong; excessive joy is Dian; excessive anger is Kuang.) Those with Rezhong and Xiaozhong are all people of wealth and status. Now, forbidding them Gao Liang does not suit their desires; forbidding Fang Cao and Shi Yao does not cure the disease. I wish to hear the explanation. (Continuing: Rezhong and Xiaozhong are caused by Spleen Qi overflowing upwards due to sweet and fatty foods, hence forbidding Gao Liang. Regarding the beauty of Fang Cao, *Nei Jing* states: Five flavors enter and store in the Stomach; the Spleen distributes their essence, Qi, and fluids. In the Spleen, this causes sweetness in the mouth; this is the emission of rich flavors. Such people must frequently eat sweet and fatty foods. Fattiness heats the skin and flesh; sweetness causes central fullness, so Qi overflows upwards turning into Xiao Ke (wasting-thirst). This is what is meant. Gao refers to meat, Liang to refined grain. Shi Yao refers to things like Zhong Ru (calcined stalactite); Fang Cao refers to herbs with strong aromas.)

Qi Bo said: The Qi of Fang Cao is beautiful/mild, and the Qi of Shi Yao is fierce/han. Both medicines have urgent, rapid, firm, and strong Qi. Therefore, they cannot be taken by people with a calm and gentle Heart-Mind. (Continuing: Spleen Qi overflows causing disease; if Qi is restless and rapid, the fierce Qi of Shi Yao will nourish the heat. If the person's Heart-Mind is calm and gentle, not contending with things, the Shen is not restless or fearful of internal injury, so these two can be taken. Han means sharp/beneficial, firm, solid, strong. It means the Qi of Fang Cao and Shi Yao is firm, solid, enduring, fierce, and does not cease abruptly.)

The Yellow Emperor said: Why is it said they cannot be taken?

Qi Bo said: Because Heat Qi is abundant and fierce, and the medicinal Qi is also like this. When the two meet, they may internally injure the Spleen. The Spleen belongs to Earth and dislikes Wood. People taking these medicines will see changes on Jia and Yi days (Wood days). (Continuing: Abundant Heat Qi leaves surplus Wood Qi internally, so if the Heart is not calm and gentle, anger arises frequently. Frequent anger allows Heat Qi to injure the Spleen via Wood, hence discussing Spleen disease fluctuations on Jia and Yi days. *Fu Zhong Lun*.)

The Yellow Emperor said: Heaven is deficient in the Northwest, so the left is cold and the right is cool; Earth is incomplete in the Southeast, so the right is hot and the left is warm. What is the reason for this? (Continuing: The ruler faces Xun position to speak, the minister faces Qian position to respond.)

Qi Bo said: This is due to the principles of high and low, and the differences of Yin and Yang Qi (Big/Small should be read as Too Little/Too Much, visible in the following text. Referring to the difference in prosperity and decline of Yin and Yang Qi. Currently, the Central Plains terrain is higher in the Northwest and lower in the Southeast; the West is cool, North is cold, East is warm, South has heat transformation as usual.)

The Southeast belongs to Yang. The essence of Yang descends downwards, so the right is hot and the left is warm. (Continuing: Yang essence descends, so Earth Qi is known to be warm from below; Yang Qi is born in the East and prospers in the South, hence East is warm and South's heat quantity is clear.)

The Northwest belongs to Yin. The essence of Yin is offered upwards, so the left is cold and the right is cool. (Continuing: Yin essence is offered up, so Earth is known to be cold from above; Yin Qi is born in the West and prospers in the North, hence West is cool and North is cold.)

Therefore, the land has high and low places, and the Qi has warm and cool variations. High places have cold Qi; low places have hot Qi. (Continuing: In the highest places, Winter Qi always exists; in the lowest places, Spring Qi always exists.)

Thus, those residing in cold and cool places are prone to Zhang (distension/bloating); those residing in warm and hot places are prone to Chuang (sores/ulcers). For distension, use purgation, and the distension will resolve; for sores, use diaphoresis, and the sores will resolve. This is the normal opening and closing of Cou Li (pores/skin texture), and the difference in magnitude (general rule). (Northwest and Southeast refer to the macro level; analyzing within one region, there are also Northwest and Southeast aspects. For example, the Central Plains terrain also has highs and lows; living high means being cold, living low means being hot. Observing closely, high mountains have much snow and rain, are cold; flat plains have much rain, are hot. Thus, high/low and cold/heat can be verified. In cold/cool places, Cou Li open less and close more, Yang Qi does not dissipate, hence residing in cold/cool areas causes abdominal bloating; in warm/hot places, Cou Li open more and close less, Yang Qi dissipates, hence residing in warm/hot areas causes skin sores. Purgation removes excess Middle Qi, so bloating resolves; diaphoresis releases Yang Qi externally, so sores resolve.)

The Yellow Emperor asked: How does this affect longevity?

Qi Bo said: Where Yin Essence is offered up (high lands), people live long; where Yang Essence descends (low lands), people die young. (Yin Essence offered up refers to high lands; Yang Essence descending refers to low lands. In Yin regions, Yang does not leak recklessly, Cold Qi holds externally, pathogens rarely strike, and Righteous Qi remains firm, hence longevity; in Yang regions, Yang Qi dissipates and leaks excessively, Wind-Dampness strikes frequently, True Qi is exhausted, hence premature death. Verifying by events, in the current Central Plains region, people in the Northwest generally live long, people in the Southeast generally die young, though there are minor variations within each. This is the major difference in longevity. One must examine different regions carefully.)

The Yellow Emperor asked: How should diseases in those regions be treated?

Qi Bo said: Diseases in the Northwest should be treated with dispersing and cooling methods; diseases in the Southeast should be treated with gathering/astringing and warming methods. This is called "Same Disease, Different Treatment." (Continuing: People in the Northwest have closed skin and dense Cou Li, and eat hot foods, so dispersing and cooling are suitable; people in the Southeast have open skin and Cou Li, and eat cold foods, so gathering/astringing and warming are suitable. Dispersing means warm bathing to promote circulation inside and out; gathering/astringing means warming the interior without releasing the exterior. Current customs reverse this; treating according to custom would worsen the condition. Treating by region is also detailed in *Yi Fa Fang Yi Lun*.)

Therefore, it is said: For cold or cool Qi diseases, use cold and cool medicines, assisted by water immersion (hot water soaking); for warm or hot Qi diseases, use warm and hot medicines, strengthening internal retention. Making the Qi peaceful allows for healing. For false conditions, reverse this approach. (Continuing: Cold formulas for cold, hot formulas for hot, warm formulas for warm, cool formulas for cool are standard formulas, matching the Qi. "Xing Shui Zi Zhi" means soaking in decoction. Ping means balancing. For false conditions, reverse it: e.g., if there is a cold disease mimicking heat in the West/North, use warm formulas to eliminate it; if there is a heat disease in the East/South requiring cool/cold formulas, reverse the standard method to treat it. ○ Hua Shou Note: All these words hinge on the phrase "reverse for false conditions".)

Qi Bo said: To tonify the Lower, treat from the Upper (Cong/Zhun); to treat the Upper, act against it (Ni/Reverse). (Continuing: Upper is Heaven Qi, Lower is Earth Qi. If deficient, harmonize smoothly; if excessive, treat inversely.) Regulate it according to the cold, heat, excess, and deficiency at the site of the disease. (I believe: Whether cold, heat, excess, or deficiency, treat according to the specific location to achieve balance, i.e., treating Upper by taking from Lower, etc.)

Therefore, it is said: Take from the Lower for Upper diseases, take from the Upper for Lower diseases, take internally for external diseases, take externally for internal diseases, to seek the fault. (Upper take refers to emesis; Lower take refers to purgation; Internal take refers to promoting urination; External take refers to inducing sweating. ○ Wang Bing Note: Upper take means using medicine to control excessive Qi; if controlling fails to smooth it, induce vomiting. Lower take means using swift medicine to remove Lower diseases; if attacking fails, induce purgation. Internal take means administering food or medicine internally, examining cold/heat to regulate. External take means using herbal compresses to adjust diseased Qi. Also, if cold turns to heat, regulate with cold; if heat turns to cold, regulate with warm. If Upper excess persists after vomiting, deplete it; if Lower excess persists after purgation, rob it. This is seeking the way to address Qi excess. I believe: Seek means treat; Fault means Qi exceeding normal limits causing disease. All above methods treat Qi pathology.)

Those who can tolerate toxicity use strong/concentrated medicines; those who cannot tolerate toxicity use weak/thin medicines. This is the principle. (Continuing: Medicine concentration refers to the density of flavor and Qi. *Jia Yi Jing* states: Those with thick stomach color, black complexion, large bones, and fat flesh can tolerate toxicity; those with thin stomach and thin build cannot tolerate toxicity.)

For diseases with reversed Qi, take from the Lower for Upper diseases, and from the Upper for Lower diseases. (Fan means reversing the norm. If Qi reverses its norm, treatment also reverses. ○ Wang Bing Note: Lower take means Cold rebels in Lower and Heat attacks Upper,不利 to Lower; Qi fills Upper, so warm Lower to regulate. Upper take means Cold accumulates in Lower, warming fails, Yang Zang is deficient, so tonify Yang.)

For diseases in the Middle, take from the sides (draw from Left to Right, Right to Left). ○ Wang Bing Note: If Qi combines on the Left, apply herbal compress to the Right; if on the Right, apply to the Left, to harmonize, adjusting to cold/heat.)

Treat Heat with Cold, but administer warm; treat Cold with Hot, but administer cool; treat Warm with Clear/Cool, but administer cold; treat Cool/Cold with Warm, but administer hot. (Continuing: Qi nature has rigidity and flexibility; symptoms have severity; formulas have size; preparation has cold/warm. For盛大 (exuberant/severe), follow Qi nature to obtain result; for small/soft, oppose Qi nature to attack. If Qi differs, the master must not tolerate; if power doubles, attack will surely win. This is the system of soup/drink regulation of Qi.)

Therefore, Xiao (dissolving), Xiao (reducing/scraping), Tu (vomiting), Xia (purgation), Bu (tonifying), Xie (draining) methods are the same regardless of whether the disease is old or new. (Continuing: Measure Qi excess/deficiency to apply method; no difference in path for old or new diseases.)

The Yellow Emperor asked: For diseases in the Middle that are not solid or firm, and gather and scatter intermittently, what should be done?

Qi Bo said: For those without accumulation, seek the involved Zang; if deficient, tonify it. (Continuing: Follow the disease location to identify the Zang and tonify it.) Use medicine to驱 (expel/pursue) the pathogen, and food to follow/accompany. (Continuing: Qu means pursue/expel; Sui means follow with soups/pills.) Use water immersion (soaking) to harmonize inside and outside, and the disease can be cured.

The Yellow Emperor asked: Are there restrictions on taking toxic and non-toxic medicines?

Qi Bo said: Diseases have old and new; formulas have large and small; toxic and non-toxic medicines have fixed regulations. (I believe: The following text is the fixed regulation, i.e., the restriction.)

When treating with highly toxic medicines, stop when 60% of the disease is gone; when treating with commonly toxic medicines, stop when 70% is gone; when treating with slightly toxic medicines, stop when 80% is gone; when treating with non-toxic medicines, stop when 90% is gone. Use grains, meats, fruits, and vegetables to nourish and eliminate the remainder. Do not let treatment go too far and injure Zheng Qi. (I believe: Restrict medication dosage. E.g., if non-toxic medicine treats disease and 90% is gone, use this as a limit and stop medication. Must use grains, meats, fruits, and vegetables suitable for the Five Zangs to nourish and eliminate remaining disease. Non-toxic medicines are mild, but long-term excessive use causes Qi bias and weakens Zang Qi. Highly toxic medicines cause much injury due to harshness; slightly toxic cause less injury due to mildness; commonly toxic are one step less than highly toxic and one step more than slightly toxic, so injury is known. Hence, stop at the limit.) If the disease is not fully resolved, repeat the method. (Continuing: Method refers to the previous four limits. If residual disease remains, repeat; stop at the limit based on toxicity degree; there will be no excess. *Wu Chang Zheng Da Lun*.)

The Yellow Emperor said: Medical theories say "Do not violate Heat with Heat, do not violate Cold with Cold." I wish to know how to proceed without staying far from Cold or Heat medicines. (The first "Cold/Heat" refers to the medicines used; the second "Cold/Heat" refers to the seasonal Qi. Yuan means avoid. Avoiding them causes resentment; Yuan rhymes with Yuan Li [separation].)

Qi Bo said: When releasing the exterior (Jie Biao), do not stay far from Hot medicines; when attacking the interior (Gong Li), do not stay far from Cold medicines. (Continuing: Sweating requires hot medicines, so do not avoid Heat; purging requires cold medicines, so do not avoid Cold. Thus, Hot can be used in Summer, Cold in Winter, all saying "used when unavoidable". Autumn and Winter follow the same method.)

The Yellow Emperor asked: What if one does not release the exterior or attack the interior, but violates Cold and Heat prohibitions?

Qi Bo said: Cold and Heat invading internally as thieves will make the disease worse. (Adding water to water, adding fire to fire, only serves to worsen the disease, not just exacerbate the original illness.)

The Yellow Emperor asked: I wish to hear what happens if a healthy person violates the prohibitions.

Qi Bo said: If a healthy person violates prohibitions, they can still get sick; how much more so for those already ill? (Continuing: Healthy people violating prohibitions can still get sick, let alone those with disease.)

The Yellow Emperor asked: What happens to those who get sick?

Qi Bo said: Not staying far from Heat leads to Heat arrival; not staying far from Cold leads to Cold arrival. Cold arrival leads to hardness,痞 (mass/fullness), abdominal fullness, pain, urgency, and diarrhea; Heat arrival leads to body fever, vomiting, diarrhea, Huo Luan (cholera-like syndrome), abscesses, sores, mental clouding/depression, continuous diarrhea, convulsions, swelling, vomiting, nasal congestion, epistaxis, headache, joint deformation, muscle pain, various hemorrhages, Lin syndrome, and Bi (closure) syndrome. (Said: Not staying far from Heat leads to Heat arrival; not staying far from Cold leads to Cold arrival. Cold arrival leads to hardness, mass, abdominal fullness/pain/urgency/diarrhea; Heat arrival leads to body fever, vomiting, diarrhea, Huo Luan, abscesses, sores, mental clouding, continuous diarrhea, convulsions, swelling, vomiting, nasal congestion, epistaxis, headache, joint deformation, muscle pain, hemorrhages, Lin, Bi syndromes.)

The Yellow Emperor asked: How to treat them?

Qi Bo said: One must conform to the seasons. Those who violate prohibitions should be treated with conquering medicines. (Spring suits Cool, Summer suits Cold, Autumn suits Warm, Winter suits Hot; seasonal suitability must not be ignored. Treat Heat violation with Salty-Cold; treat Cold violation with Sweet-Hot; treat Cool violation with Bitter-Warm; treat Warm violation with Acrid-Cool. This is called Conquering.)

The Yellow Emperor asked: How to treat severe Yu (Depression/Stagnation)?

Qi Bo said: For Mu (Wood) Yu, use Da (reaching/vomiting) to make it smooth and spreading; for Huo (Fire) Yu, use Fa (venting/sweating) to make it dispersed; for Tu (Earth) Yu, use Duo (snatching/purging) to remove obstruction; for Jin (Metal) Yu, use Xie (draining/seeping) to vent it; for Shui (Water) Yu, use Zhe (breaking/restraining) to curb rebellion. (Continuing: Da means vomiting to make it smooth/spreading; Fa means sweating to make it dispersed; Duo means purging to remove obstruction; Xie means seeping, resolving exterior, promoting urination; Zhe means restraining and curbing rebellion.)

However, to regulate Qi, for excess, use Zhe (break/restrain) with what it fears (what conquers it); this is called Xie (draining). (Continuing: Through these five methods, Qi can be balanced. Guo means excess. Excess is drained by its flavor, e.g., Salty drains Kidney, Acid drains Liver. Guo fears draining, so draining is called fearing. ○ Hua Shou Note: Wood nature is smooth/spreading, Fire is uplifting, Earth is neutral/upright, Metal is orderly, Water is flowing. If any is depressed, it loses its nature. Da, Fa, Duo, Xie, Zhe aim to treat depression and restore nature. Treatment must have a way. The following "regulate Qi, break excess with what it fears" is the method for treating depression. To regulate Qi, target the excess and restrain it with what it fears. Since depression can be internal/external, Qi/Blood, each has a cause; treatment methods like sweating, purging, vomiting, draining should target the cause to restrain it. Thus, depression will surely fear treatment. Hence the summary "called draining" is clear. Do not rigidly interpret Da as vomiting, Fa as sweating, etc. ○ Wang Andao Note: These thirteen sentences form one chapter, divided into three sections. From "Yellow Emperor said" to "Shui Yu Zhe Zhi" (9 sentences) is Section 1, Q&A on depression treatment methods. "Ran Tiao Qi Qi" (1 sentence) is Section 2, supplementary method for depression. "Guo Zhe Zhe Zhi Yi Qi Wei Ye, Suo Wei Xie Zhi" (3 sentences) is Section 3, supplementary method for regulating Qi. Most diseases arise from Yu (depression/stagnation), meaning blockage. Yu can be caused by being overcome or by original Qi self-depressing. Is it only Five Yun changes causing this? Since Yu is not limited to Five Yun changes, the methods of Da, Fa, Duo, Xie, Zhe can certainly be expanded. Can they expand to cover endless adaptability? Furthermore, Da means smoothing. E.g., Liver nature is urgent, Qi rebels, hypochondria distend, Fire flares up. If bitter-cold/acrid-dispersing fails, use uplifting medicines plus Jueyin messenger to treat from the contrary. E.g., long-standing Wind entering Middle causes Sun Xie (undigested stool diarrhea); or Qing Qi sinking below causes Sun Xie. Use light/yang agents to lift and disperse. All these are Da methods. Wang's interpretation of Da as vomiting raises doubts. If Lung Metal is strong suppressing Liver Wood, draining Lung Qi and lifting Liver Qi suffices; vomiting is unnecessary. If Spleen/Stomach turbid Qi flows down and Shaoyang Clear Qi does not rise, benefiting Stomach and lifting Yang suffices; vomiting is unnecessary. Although Wood Yu has reasons for vomiting, using "Tu" (vomiting) to encompass "Da" (reaching) implies all Wood Yu require vomiting, which is questionable. Regarding Dong Yuan's view that food blocking Lung division makes Metal/Earth prosperous above, suppressing Wood: Metal conquering Wood is a constant of Five Elements, not needing physical injury. Moreover, if injured by objects, how can it become prosperous? If vomiting removes objects to extend Wood Qi, it is treating Wood Yu contrary to treatment, not treating Food Injury. Vomiting for food blocking the chest aligns with *Nei Jing*'s "High locations, induce vomiting," without needing to cite Wood Yu theory. Huo Yu Fa Zhi: Fa means sweating, uplifting. E.g., Cou Li closed externally, Evil Heat stagnant, resolve exterior and sweat to disperse. E.g., Dragon Fire stagnant internally, not treatable by bitter-cold sinking agents, use floating medicines assisted by sweet-warm to follow nature and treat from contrary, stopping when势头 declines, e.g., Dong Yuan's Sheng Yang San Huo Tang. All these are Fa methods. Tu Yu Duo Zhi: Duo means purging, seizing...)