治病之法。各有异同。五方之民。居处衣食。受病治疗。各有所宜。
黄帝问曰。医之治病也。一病而治各不同。皆愈何也。（不同。谓针石灸 。毒药导引也。）岐伯对曰。地势使然也。
（夫九州八方。皆通于天气。天有春夏秋冬之四时。地有生长化收藏之五气。而人亦应之。是以东方主春生之令。而人
气亦发生于外。故宜针石以治其外。南方主夏长之令。而人气更发越于外。故宜微针以治其皮毛。西方主秋收之令。人
气亦收藏于内。故宜毒药以治其内。北方主冬藏之令。而人之阳气亦沉潜于下。故宜艾 以起阳气于至阴。中央湿土主
生化之令。而人气亦守于中。故宜导引按跷。使灌通于四末。此地势有生长收藏之不同。而治法是亦有别也。）故东方之
域。天地之所始生也。（域、区界也。宇内也。言天地始生之气。由东方之九野。以及于宇内之九州也。金西铭曰。首言
地势使然。继言天地之所始生。地气通于天也。）鱼盐之地。海滨旁水。其民食鱼而嗜咸。皆安其处。美其食。鱼者使人
热中。盐者胜血。故其民皆黑色疏理。其病皆为痈疡。（此言五方之生物。所以养生。如偏于嗜食。皆能致病也。地不满
东南。故多旁水。海滨之地。利于鱼盐。旁水。故民多食鱼。近海。故嗜咸。得鱼盐之利。故居安食美也。鱼性属火。
故使人热中。心主血脉。故咸胜血也。嗜咸。故色黑。血弱。致肉理空疏也。五脏生成篇曰。多食咸。则脉凝泣而色变。
灵枢经曰。饮食不节。阴气不足。阳气有余。荣气不行。乃发为痈。又曰。血泣不通。则卫气归之。不得复反。故痈肿
也。）其治宜砭石。故砭石者。亦从东方来。（砭悲廉切叶边砭石、石针也。山海经曰。高氏之山。有石如玉。可以为
针。即此类也。东方之地。人气发生于外。故其治诸病。宜于砭石也。夫春生之气。从东方而普及于宇内。故砭石之法。
亦从东方而来。以施及于九州也。）西方者。金玉之域。砂石之处。天地之所收引也。（地之刚在西方。故多金玉砂石。
天地降收之气。从西北而及于东南。）其民陵居而多风。水土刚强。其民不衣而褐荐。其民华实而脂肥。故邪不能伤其形
体。其病生于内。（高平曰陆。大陆曰阜。大阜曰陵。根据山陵而居。故多风。金气坚肃。故水土刚强。不衣、不事服饰也。
褐、毛布也。荐茵褥也。华、浓浓也。谓酥酪膏肉之类。饮食华浓。故人多脂而肥。水土刚强。肤腠肥浓。是以外邪不
能伤其形。惟饮食七情之病生于内也。）其治宜毒药。故毒药者。亦从西方来。（毒药、有毒之药也。五常政大论曰。大
毒治病。十去其六。常毒治病。十去其七。小毒治病。十去其九。盖上古以神农之上品无毒者。谓可久服长生。而中品
下品有毒之药。以治病攻疾也。邪不外入。病从内生。故宜毒药治其内。天地秋收之气。从西以及于九州。故毒药治病
之法。亦从西方来也。）北方者。天地所闭藏之域也。（西北方、阴也。是以闭藏之气。惟北更甚。）其地高陵居。风寒
冰冽。其民乐野处而乳食。（地高陵居。西北之势也。风寒冰冽。阴气胜也。野处乳食。北人之性也。）脏寒生满病。其
治宜艾 。故艾 者。亦从北方来。（夫秋收之气收于内。冬藏之气。直闭藏于至阴之下。是以中土虚寒。而胸腹之间。
生胀满之病矣。艾名冰台。削冰令圆。举而向日。以艾承其影。则得火。夫阳生于阴。火生于水。艾能得水中之真阳者
也。北方阴寒独盛。阳气闭藏。用艾 灸之。能通接元阳于至阴之下。是以灸 之法。亦从北方而来也。夫人与天地参
也。天有寒暑之往来。人有阴阳之出入。经曰。陷下则灸之。即四方之民。阳气陷藏。亦宜艾 。故曰。艾 之法。亦
从北方来。董帷园曰。故凡虚寒胀满之病。治宜温补。启发元阳。不可误用寒凉克伐之剂。）南方者。天地所长养。阳
之所盛处也。（南方主夏长之气。是以为阳热所盛之处。）其地下。水土弱。雾露之所聚也。（地陷东南。故其地下而水土
弱。低下则湿。故雾露之所聚。）其民嗜酸而食 。故其民皆致理而赤色。其病挛痹。（ 、腐也。如豉 醯醢之类。物
之腐者也。致、密也。酸味收敛。故肉理致密。酸乃木味。故外见赤色。多雾露湿气。故其病挛痹也。金西铭曰。五方
之民。举东方之嗜咸者。则见本色之黑。南方之嗜酸者。则见所生之赤。盖色生于味也。夫气为阳。味为阴。东方主春
生之气。而民嗜藏下之咸。南方主浮长之气。而民嗜收敛之酸。有若阳鹿之嗜阴龟。潜龙之嗜飞燕。皆出于天性之自然
也。）其治宜微针。故九针者。亦从南方来。（南方之气。浮长于外。故宜微针以刺其皮。夫针有九式。微针者。其锋微
细。浅刺之针也。）中央者。其地平以湿。天地所以生万物也众。（中央、土之位也。地平、土之体也。湿者、土之气也。
化生万物。土之德也。位居中央。而气溉四方。是以所生万物之广众也。）其民食杂而不劳。故其病多痿厥寒热。（四方
辐辏。万物会聚。故民食纷杂。化养于中。故不劳其四体。四肢为诸阳之本。痿痹者。手足之气逆。而痿弱不用也。平
脉篇曰。阳脉不足。阴脉乘之。则洒淅恶寒。阴脉不足。阳往乘之。则发热。寒热者。手足三阴三阳之脉病也。盖言中
土之民。不劳其四体。而气血不能灌溉于四旁。是以多痿厥寒热之病矣。）其治宜导引按跷。故导引按跷者。亦从中央出
也。（导引者。擎手而引欠也。按跷者。乔足以按摩也。盖中央之化气。不能充达于四旁。故宜导按其四肢。以引血气之
流通也。夫中央之化气。由中而及于四方。故导引按跷之法。亦从中而四出也。莫子晋曰。由东南而及于西北。由西北
而及于东南。故曰来。由中央而及于四方。故曰出。）故圣人杂合以治。各得其所宜。（夫天有四时之气。地有五方之宜。
民有居处衣食之殊。治有针灸药饵之异。故圣人或随天之气。或合地之宜。或随人之病。或用针灸毒药。或以导引按摩。
杂合以治。各得其宜。）故治所以异。而病皆愈者。得病之情。知治之大体也。（所谓病同而异治者。如痈疡之热毒盛于
外者。治宜针砭。毒未尽出者。治以毒药。阴毒之内陷者。又宜于艾 也。又如湿邪之在四肢而病痿厥者。宜于针砭。
气血之不能疏通者。宜按跷导引。所以治异而病皆愈者。得病之情者。知病之因于天时。或因于地气。或因于人之嗜欲。
得病之因情也。或因五方之民。而治以五方之法。或因人气之生长收藏。而宜于针砭艾 。或宜于毒药按跷。是知治之
大体。而又不必胶执于东方之治宜砭石。西方之治宜毒药也。是以圣人杂合以治。而皆得其所宜。再按上古之民。动作
以避寒。则阳气不致陷藏。而无胀满之病矣。阴居以避暑。则元气不致外弛。而无挛痹之证矣。形劳而不倦。则气血得
以流通。而无痿厥寒热之疾矣。是以毒药不能治其内。针石不能治其外。此修养吾身中之精气。而能胜天地之阴阳者也。）
治病的方法，各有不同之处。居住在五个方位的百姓，由于居住环境和饮食衣着的不同，所患疾病及适宜的治疗方法也各不相同。
黄帝问道：医生治疗疾病时，同一种病却采用不同的治疗方法，但都能痊愈，这是为什么呢？（这里所说的“不同”，指的是砭石、针具、艾灸、药物、导引等方法。）岐伯回答说：这是因为地理环境造成的。
（九州八方，都与天气相通。天有春、夏、秋、冬四季的变化，地有生长、化育、收敛、闭藏五气的变化，而人体也随之相应。因此，东方对应春季生发之气，人体之气也趋向于外，所以适宜用砭石来治疗体表的病；南方对应夏季长养之气，人体之气更加发散于外，所以适宜用微细的针具来治疗皮毛的病；西方对应秋季收敛之气，人体之气也收藏于内，所以适宜用药物来治疗体内的病；北方对应冬季闭藏之气，人体的阳气也沉潜于下，所以适宜用艾灸来提升至阴之处的阳气；中央属湿土，主生化之气，人体之气也守持于中，所以适宜用导引和按跷，使气血通达四肢末端。这就是地势在生长化收藏方面的不同，导致治疗方法也有区别。）
所以，东方的地域，是天地始生之气所在的地方。（域，指区域界限，即宇内。意思是天地始生之气，从东方的九野，普及到宇内的九州。金西铭说：先说地势使然，接着说天地之所始生，说明地气通于天。）这里是盛产鱼盐之地，靠近海边和水边。那里的百姓吃鱼且口味偏咸，都安于那里的环境，以那里的食物为美。吃鱼容易使人产生内热，吃盐过多会耗伤血液。所以那里的百姓皮肤多呈黑色，纹理疏松。他们得的病多为痈疡。（这说明了五方物产对养生的作用，如果偏嗜某种食物，都会导致疾病。大地不满东南，所以多旁临水边。海滨之地利于鱼盐生产，靠近水所以百姓多吃鱼，靠近海所以口味偏咸。得到鱼盐的利益，所以居住安定、饮食美味。鱼性属火，所以使人内热；心主血脉，所以咸味胜血。嗜食咸味，所以面色黑；血弱，导致肌肉纹理空疏。《五脏生成篇》说：多食咸，则血脉凝涩而面色改变。《灵枢经》说：饮食不节，阴气不足，阳气有余，营气运行不畅，就会发生痈肿。又说：血液凝涩不通，卫气归附于此，不能返回，所以发生痈肿。）他们的治疗适宜用砭石。所以砭石疗法，也是从东方传来的。（砭，音悲廉切，叶边砭石，即石针。《山海经》说：高氏山上，有像玉一样的石头，可以做针，就是这类东西。东方地域，人气发生于外，所以治疗各种疾病适宜用砭石。春生之气，从东方普及到宇内，所以砭石之法，也从东方而来，施用于九州。）
西方的地域，是金玉出产之地，砂石遍布之处，是天地收敛之气所在的地方。（地的刚劲之气在西方，所以多金玉砂石。天地降收之气，从西北波及到东南。）那里的百姓住在山陵高处，风大，水土性质刚强。那里的百姓不讲究服饰，穿着粗毛布做的褥子。他们的饮食丰盛油腻，身体肥壮。所以外邪不能伤害他们的形体，他们的病多生于内部。（高平叫陆，大陆叫阜，大阜叫陵。依傍山陵居住，所以风大。金气坚肃，所以水土刚强。不衣，指不事修饰穿戴。褐，指毛布。荐，指茵褥。华，指浓厚。指酥酪膏肉之类。饮食丰厚浓郁，所以人多脂膏肥胖。水土刚强，肤腠肥厚，所以外邪不能伤害形体，只有饮食七情导致的疾病生于内部。）他们的治疗适宜用药物。所以药物疗法，也是从西方传来的。（毒药，指有毒性的药物。《五常政大论》说：大毒治病，去其六分；常毒治病，去其七分；小毒治病，去其九分。大概上古时期认为神农上品无毒的药物，可以久服长生，而中品下品有毒的药物，用来治病攻疾。邪气不外入，病从内生，所以适宜用药物治内。天地秋收之气，从西波及到九州，所以药物治病之法，也从西方传来。）
北方的地域，是天地闭藏之气所在的地方。（西北方属阴，所以闭藏之气，在北方更为严重。）那里地势高，居民住山陵，风寒冰冽。那里的百姓喜欢野外居住，以乳类食物为主。（地势高住山陵，是西北的地势特点。风寒冰冽，是阴气胜的表现。野外居住、食用乳类，是北方人的习性。）内脏寒冷会产生胀满病，他们的治疗适宜用艾灸。所以艾灸疗法，也是从北方传来的。（秋收之气收于内，冬藏之气，直接闭藏于至阴之下，所以中土虚寒，胸腹之间产生胀满病。艾名叫冰台，削冰做成圆形，举起来对着太阳，用艾草承接它的影子，就能取到火。阳生于阴，火生于水，艾能取得水中的真阳。北方阴寒独盛，阳气闭藏，用艾灸它，能接通元阳于至阴之下，所以艾灸之法，也从北方而来。人与天地参配，天有寒暑往来，人有阴阳出入。《内经》说：脉象陷下的用灸法。四方百姓阳气陷藏，也适宜用艾灸。所以说，艾灸之法，也从北方来。董帷园说：所以凡是虚寒胀满的病，治疗适宜温补，启发元阳，不可误用寒凉克伐的药物。）
南方的地域，是天地长养之气旺盛，阳气盛行的地方。（南方主夏季长养之气，所以是阳热盛行的地方。）那里地势低洼，水土柔弱，是雾露聚集的地方。（地势陷于东南，所以地势低下而水土柔弱。低下则潮湿，所以雾露聚集。）那里的百姓喜欢吃酸味食物和发酵腐乳类食物。所以那里的百姓皮肤纹理致密，面色红润。他们的病多为筋脉拘挛和痹症。（腐，指腐败发酵之物，如豆豉、醋酱之类，是食物腐败后的产物。致，指紧密。酸味收敛，所以肌肉纹理致密。酸属木味，所以外在表现为赤色。多雾露湿气，所以病多为筋挛痹阻。金西铭说：五方百姓，看东方嗜咸者，可见本色之黑；南方嗜酸者，可见所生之色之赤。颜色生于味道。气为阳，味为阴。东方主春生之气，而百姓嗜藏于下的咸味；南方主浮长之气，而百姓嗜收敛的酸味。就像阳鹿嗜好阴龟，潜龙嗜好飞燕，都是出于天性的自然。）他们的治疗适宜用微针。所以九针，也是从南方传来的。（南方之气，浮长于外，所以适宜用微针刺皮。针有九种式样，微针是指锋刃微细、浅刺的针具。）
中央地域，地势平坦且潮湿，天地化生万物的地方众多。（中央，是土的方位。平坦，是土的形体。潮湿，是土的气化。化生万物，是土的德行。位居中央，而气化灌溉四方，所以所生万物广泛众多。）那里的百姓饮食混杂而不从事体力劳动。所以他们的病多为痿证、厥证以及寒热往来。（四方辐辏，万物汇聚，所以百姓饮食纷杂。在中焦化养，所以不劳累四肢。四肢是诸阳之本。痿痹，是手足之气逆乱，导致痿弱不用。《平脉篇》说：阳脉不足，阴脉乘之，则洒淅恶寒；阴脉不足，阳往乘之，则发热。寒热，是手足三阴三阳经脉的病。意思是中土百姓，不劳累四肢，但气血不能灌溉四旁，所以多患痿厥寒热病。）他们的治疗适宜用导引和按跷。所以导引按跷疗法，也是从中央传出的。（导引，是举手引欠的动作。按跷，是乔足按摩的动作。大概中央的化气，不能充达于四旁，所以适宜导引按摩四肢，以引导气血流通。中央的化气，由中波及四方，所以导引按跷之法，也从中央向四周传出。莫子晋说：由东南波及西北，由西北波及东南，所以说“来”；由中央波及四方，所以说“出”。）
所以圣人综合各种方法进行治疗，各自得到适宜的治疗方案。（天有四时之气，地有五方之宜，百姓有居住饮食的差异，治疗有针灸药饵的不同。所以圣人有的顺应天时，有的结合地利，有的针对病情，有的使用针灸药物，有的使用导引按摩，综合施用，各得其宜。）所以治疗方法虽然不同，但病都能痊愈，是因为掌握了病情的实情，了解了治疗的根本原则。（所谓病同而异治，比如痈疡的热毒盛于外部的，治疗适宜针砭；毒未尽出的，用药物治疗；阴毒内陷的，又适宜艾灸。又如湿邪在四肢导致痿厥的，适宜针砭；气血不能疏通的，适宜按跷导引。之所以治异而病皆愈，是因为掌握了病情：知道病是因天时、地气还是人的嗜欲所致，这是得病之情；根据五方百姓的特点，采用五方的治疗方法；或者根据人气生长收藏的特性，适宜针砭艾灸，或适宜药物按跷。这是知道了治疗的根本大体，而不必固执于东方只宜砭石、西方只宜药物的观点。所以圣人综合施治，皆得其宜。再考察上古百姓，动作以避寒，则阳气不至于陷藏，而无胀满病；阴居以避暑，则元气不至于外弛，而无挛痹证；形体劳作但不疲倦，则气血得以流通，而无痿厥寒热疾。所以药物不能治其内，针石不能治其外。这是修养自身精气，从而能胜过天地阴阳变化的道理。）
The methods of treating diseases vary and have their differences. The people residing in the five directions, due to their distinct living environments, clothing, and diet, suffer from different diseases and require appropriate treatments accordingly.
The Yellow Emperor asked: When physicians treat diseases, the same disease is treated with different methods, yet all result in recovery. Why is this? (The term "different" here refers to treatments such as Bian stone therapy, acupuncture, moxibustion, herbal medicine, and Daoyin.) Qibo replied: This is caused by geographical conditions.
(The nine provinces and eight directions are all connected to the Heavenly Qi. Heaven has the four seasons of Spring, Summer, Autumn, and Winter; Earth has the five Qi of Growth, Development, Transformation, Harvest, and Storage. Humans correspond to these changes. Therefore, the East governs the generating command of Spring, and human Qi also emerges outwardly; thus, Bian stone therapy is suitable for treating external conditions. The South governs the growing command of Summer, and human Qi becomes more expansive outwardly; thus, fine needles are suitable for treating the skin and hair follicles. The West governs the harvesting command of Autumn, and human Qi stores inwardly; thus, herbal medicines are suitable for treating internal conditions. The North governs the storing command of Winter, and human Yang Qi sinks and hides downwardly; thus, moxibustion is suitable to raise Yang Qi from the deepest Yin. The Central region belongs to damp Earth, governing the command of transformation and generation, and human Qi remains centered; thus, Daoyin and Anqiao (massage) are suitable to unblock and circulate Qi to the four extremities. This difference in geographical conditions regarding growth, development, transformation, and storage leads to differences in treatment methods.)
Therefore, the Eastern region is where the initial generating Qi of Heaven and Earth resides. (Region refers to boundaries or the universe. It means the initial generating Qi of Heaven and Earth spreads from the Nine Fields of the East to the Nine Provinces within the universe. Jin Ximing stated: First, it states that geographical conditions make it so; then it mentions the initial generating Qi of Heaven and Earth, indicating that Earth Qi connects with Heaven Qi.) This is a land of fish and salt, adjacent to the sea and waters. The people there eat fish and prefer salty flavors, content with their environment and food. Eating fish causes heat to accumulate internally; excessive salt consumption damages blood. Consequently, the people there tend to have dark skin and loose tissue texture. Their diseases are mostly carbuncles and ulcers. (This illustrates how the products of the five directions affect health; dietary preferences can lead to disease. The earth is incomplete in the southeast, hence many water bodies nearby. Coastal lands favor fish and salt production; proximity to water leads to fish consumption, and proximity to the sea leads to a preference for salt. Benefiting from fish and salt, they live securely and enjoy good food. Fish nature is Fire, causing internal heat; the Heart governs blood vessels, and Salt overcomes Blood. Preference for salt leads to dark complexion; weak blood results in loose muscle texture. *Suwen: Chapter on Generation of Five Zang Organs* states: Excessive salt intake causes blood stasis and color changes. *Ling Shu* states: Irregular diet leads to insufficient Yin Qi, excess Yang Qi, and impaired Ying Qi circulation, resulting in carbuncles. It also states: Blood stasis prevents Wei Qi from returning, causing swelling.) Their treatment is suitable for Bian stone therapy. Thus, Bian stone therapy originated from the East. (Bian, pronounced 'bian', refers to stone needles. *Classic of Mountains and Seas* states: On Gaoshi Mountain, there are stones like jade that can be made into needles; these are examples. In the East, human Qi emerges outwardly, making Bian stone suitable for various diseases. The Spring generating Qi spreads from the East to the universe; thus, Bian stone therapy also comes from the East to apply to the Nine Provinces.)
The Western region is an area of gold, jade, sand, and gravel, where the Heaven and Earth's harvesting and contracting Qi reside. (The firmness of Earth is in the West, hence abundant gold, jade, and gravel. The descending and contracting Qi of Heaven and Earth spreads from the northwest to the southeast.) The people there dwell on hills, exposed to wind, with hard and strong soil and water. They do not wear fine clothes but use coarse wool mats. Their diet is rich and fatty, and their bodies are plump. External pathogens cannot easily damage their physical form; their diseases arise internally. (Flat high ground is called Lu, large continents are called Fu, and large mounds are called Ling. Dwelling near hills exposes them to wind. Metal Qi is firm and austere, making soil and water strong. "Not wearing clothes" refers to neglecting adornment. He refers to wool cloth. Jian refers to mats. Hua refers to richness, such as butter, cheese, and meat. Rich and dense diet leads to fat accumulation. Strong soil and water result in thick skin and pores, preventing external pathogens from damaging the body; only diseases from diet and emotions arise internally.) Their treatment is suitable for herbal medicines. Thus, herbal medicine therapy also originated from the West. (Poisonous drugs refer to toxic herbs. *Chapter on Great Normality of Government* states: Great poison treats disease, removing six-tenths; common poison removes seven-tenths; slight poison removes nine-tenths. Ancient times considered non-toxic top-grade herbs from Shennong for long-term longevity, while mid- and lower-grade toxic herbs were used to treat diseases. Pathogens do not enter from outside; diseases arise from within, so internal treatment with herbs is suitable. The Autumn harvesting Qi spreads from the West to the Nine Provinces; thus, herbal medicine therapy also comes from the West.)
The Northern region is where the Heaven and Earth's closing and storing Qi reside. (The northwest is Yin; thus, the storing Qi is most intense in the North.) The terrain is high, people dwell on hills, and the wind and cold are biting. The people there prefer living in the wild and consuming dairy products. (High terrain and hill dwelling characterize the northwest. Biting wind and cold indicate prevailing Yin Qi. Wild living and dairy consumption reflect northern habits.) Cold organs lead to fullness diseases; their treatment is suitable for moxibustion. Thus, moxibustion therapy also originated from the North. (Autumn harvesting Qi stores inwardly; Winter storing Qi closes deeply at the lowest Yin, leading to middle Jiao deficiency-cold and abdominal distension. Mugwort is called Bingtai; melting ice into a circle and holding it toward the sun allows mugwort placed in the shadow to catch fire. Yang is born from Yin, fire is born from water; mugwort obtains the true Yang from water. The North is uniquely cold with Yin prevailing and Yang hidden; moxibustion can connect Yuan Yang at the deepest Yin. Thus, moxibustion comes from the North. Humans participate with Heaven and Earth; Heaven has cold and heat cycles, humans have Yin and Yang fluctuations. *Classic* states: For sinking pulse, use moxibustion. People of the four directions have sinking and hidden Yang Qi, suitable for moxibustion. Dong Weiyuan stated: For deficiency-cold and distension, warm tonification is suitable to inspire Yuan Yang; cold-purging agents should be avoided.)
The Southern region is where Heaven and Earth's nurturing Qi thrives and Yang Qi is abundant. (The South governs Summer growing Qi, making it a place of abundant Yang heat.) The terrain is low, soil and water are weak, and it is an aggregation point for fog and dew. (The earth sinks in the southeast, resulting in low terrain and weak soil/water. Low areas are damp, aggregating fog and dew.) The people there prefer sour flavors and fermented foods. Consequently, their skin texture is tight, and their complexion is reddish. Their diseases are mostly spasms and bi-syndrome. (Fu refers to fermented/rotten foods like douchi or vinegar sauces. Zhi means dense/tight. Sour flavor astringes, leading to tight muscle texture. Sour corresponds to Wood, manifesting as red color. Abundant fog and dew cause dampness, leading to spasms and bi-syndrome. Jin Ximing noted: Observing Easterners who prefer salt reveals black color; Southerners who prefer sour reveal red color. Color is generated by taste. Qi is Yang, taste is Yin. East governs Spring generating Qi, people prefer salty (Yin) taste; South governs floating/growing Qi, people prefer sour (astringent) taste. Like deer preferring turtles or dragons preferring swallows, this is natural instinct.) Their treatment is suitable for fine needles. Thus, the Nine Needles also originated from the South. (Southern Qi floats and grows outwardly, making fine needles suitable for superficial needling. There are nine types of needles; fine needles have sharp, thin tips for shallow insertion.)
The Central region is flat and damp, where Heaven and Earth generate numerous things. (Central is the position of Earth. Flatness is the form of Earth. Dampness is the Qi of Earth. Transforming and generating all things is the virtue of Earth. Positioned centrally, its Qi irrigates the four directions, producing abundant life.) The people there have mixed diets and do not engage in heavy labor. Consequently, their diseases are mostly wei-paralysis, jue-reversal, and alternating chills and fever. (Four directions converge, goods gather, leading to diverse diets. Nourishment occurs in the center, sparing the limbs. Limbs are the root of Yang meridians. Wei-bi involves qi reversal in hands and feet, causing weakness. *Ping Mai Pian* states: Insufficient Yang pulse with Yin invasion causes shivering chills; insufficient Yin pulse with Yang invasion causes fever. Chills and fever involve the three Yin and three Yang meridians of hands and feet. Central people, not laboring limbs, fail to irrigate extremities with Qi and Blood, leading to wei, jue, and chills/fever diseases.) Their treatment is suitable for Daoyin and Anqiao. Thus, Daoyin and Anqiao therapy also originated from the Center. (Daoyin involves stretching and yawning; Anqiao involves foot massage. Central transforming Qi fails to reach the periphery, so guiding and massaging limbs helps circulate Qi and Blood. Central transforming Qi spreads from center to four directions, so Daoyin/Anqiao also spreads outward. Mo Zijin stated: From southeast to northwest and vice versa is termed "coming"; from center to four directions is termed "going out".)
Therefore, the Sages combine all methods for treatment, each obtaining what is appropriate. (Heaven has four seasons, Earth has five directional advantages, people have diverse living/dietary habits, and treatments vary between acupuncture, herbs, etc. Sages adapt to Heaven's Qi, Earth's suitability, patients' conditions, using acupuncture, herbs, or Daoyin/massage, combining methods appropriately.) Thus, although treatments differ, all diseases recover because the physician understands the disease's reality and the general principles of treatment. (For example, external heat toxins in carbuncles are treated with Bian/needles; lingering toxins with herbs; internal Yin toxins with moxibustion. Dampness in limbs causing wei/jue is treated with needles/Bian; blocked Qi/Blood with Anqiao/Daoyin. Treating differently yet achieving recovery requires understanding disease etiology (Heaven, Earth, desires) and applying regional methods (Five Directions) based on human Qi dynamics (growth/storage). One must not rigidly adhere to "East only uses Bian" or "West only uses Herbs." Sages combine methods appropriately. Ancients moved to avoid cold, preserving Yang and preventing distension; lived indoors to avoid heat, preserving Yuan Qi and preventing spasms; exercised without exhaustion, ensuring Qi/Blood flow and preventing wei/jue/chills-fever. Thus, herbs and needles are not always needed; cultivating internal Jing-Qi allows overcoming Heaven and Earth's Yin-Yang changes.)