之不足也。宜补之以甘。盖气不足者。补之以味也。）金位之主。其泻以辛。其补以酸（五之气也。如未及时而清肃之气
早至。此气之盛也。其泻宜辛。以辛散之也。如至秋深而暑热尚在。气之不及也。其补宜酸。以酸收之也。）水位之主。
其泻以咸。其补以苦。（终之气也。如未及时而天气严寒。冰雪霜雹。气之盛也。宜泻之以咸。盖咸能泄下。从其类而泻
之也。如已至而天气尚温。此气之不及也。宜补之以苦。盖苦味阴寒。而炎上作苦。助太阳标本之味也。所谓调之正味。
以平为期。勿使四时不平之气而为民病也。）厥阴之客。以辛补之。以酸泻之。以甘缓之。（此加临之六气。而有太过不
及之正味也。六气营运。无有定位。如宾客之外至。故曰客。常以正月朔日。平旦视之。如气来不及。宜补之以辛。气
来有余。宜泻之酸。以甘缓之。脏气法时论曰。肝苦急。急食甘以缓之。盖主气有余。则气行于外。客气太过。则气乘
于内。故当兼用五脏所欲之味以调之。）少阴之客。以咸补之。以甘泻之。以咸收之。（咸当作酸。脏气法时论曰。心苦
缓。急食酸以收之。按论主气。先言泻而后言补。论客气。先曰补而后曰泻。盖补泻之道。有宜补而不宜泻者。有宜泻
而不宜补者。有宜先补而后泻者。有宜先泻而后补者。有宜补泻之兼用者。神而明之。在乎其人。）太阴之客。以甘补之。
以苦泻之。以甘缓之。（脏气法时论曰。脾欲缓。急食甘以缓之。）少阳之客。以咸补之。以甘泻之。以咸 之。（脏气法
时论曰。心欲 。急食咸以 之。盖少阳乃心主之包络也。）阳明之客。以酸补之。以辛泻之。以苦泄之。（脏气法时论
曰。肺苦气上逆。急食苦以泄之。）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。
（脏气法时论曰。肾欲坚。急食苦以坚之。肾苦燥。急食辛以润之。开腠理。致津液。通气也。腠者三焦通会元真之处。
理者皮肤脏腑之纹理也。夫水谷入于口。津液各走其道。故三焦出气。以温肌肉。充皮肤。为其津。盖气充肌腠。津随
气行。辛味入胃。能开腠理。致津液而通气。故主润。）帝曰。善。愿闻阴阳之三也何谓。岐伯曰。气有多少异用也。（此
言阴阳之有太少。则气有盛衰。而治有轻重矣。阴阳之中。有太阳少阳。有太阴少阴。则气有多少异用也。王子律曰。
三阴三阳。有多气少血者。有多血少气者。有气血皆多者。是以用药之有异也。）帝曰。阳明何谓也。岐伯曰。两阳合明
也。（阴阳系日月论曰。寅者。正月之生阳也。主左足之少阳。未者六月。主右足之少阳。卯者二月。主左足之太阳。午
者五月。主右足之太阳。辰者三月。主左足之阳明。巳者四月。主右足之阳明。此两阳合于前。故曰阳明。夫阳明主阳
盛之气。故多气而多血。）帝曰。厥阴何也。岐伯曰。两阴交尽也。（前论曰。申者。七月之生阴也。主右足之少阴。丑
者十二月。主左足之少阴。酉者八月。主右足之太阴。子者十一月。主左足之太阴。戌者九月。主右足之厥阴。亥者十
月。主左足之厥阴。此两阴交尽。故曰厥阴。夫厥阴主于阴尽。而一阳始蒙。气之微者也。故为阴中之少阳而少气。）帝
曰。气有多少。病有盛衰。治有缓急。方有大小。愿闻其约。奈何。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。（气有高下者。有天地人之九候也。远近者。浅深上下也。中外者。表里也。轻重者。大小其服也。
盖适其至病之所在为故也。）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。（大要者。数之大要也。夫数之始于一而成于三。圆之象也。以二偶而成六。方之象也。地数二。木数三。甲
己合而土气化也。君二臣六。乾坤位而八卦成也。少则二之。阴数之始也。多则九之。阳数之终也。夫阴阳之道。始于
一而终于九者。此洛书之数也。禹疏九畴而洪水准。箕子陈洪范而彝伦攸叙。盖洛书所陈九畴。皆帝王修身治国平天下
之大经大法。本经八十一篇。统论天地人三才之道。皆有自然之数。故曰大要。玉师曰。数之可千可万。总不出乎奇偶。）
故曰。近者奇之。远者偶之。汗者不以奇。下者不以偶。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。（奇偶者。天地之数也。近者。谓病之在上而近。故宜用奇方以治之。天气之在上也。远者。谓病
之在下而远。故宜用偶数以治之。地气之在下也。汗乃阴液。故宜用偶而不以奇。盖直从下而使之上。犹地气升而后能
为云为雨也。下者。宜用奇而不以偶。盖从上而使之下。从天气之下降也。补者。补正气之不足。治者。治邪气之有余。
在上者宜缓方。在下者宜急方。急则用气味之浓者。缓则用气味之薄者。盖浓则沉重而易下。薄则轻清而上浮。奇偶缓
急。各适其上下远近。至其病之所在而已矣。）病所远而中道气味之者。食而过之。无越其制度也。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。（此复申明气味之由中而上下
也。病所远者。谓病之在上在下。而远于中胃者也。中道气味之者。谓气味之从中道而行于上下也。故当以药食并用而
制度之。如病之在上而远于中者。当先食而后药。病在下而远于中者。当先药而后食。以食之先后。而使药味之过于上
下也。是故上下之病。近于中道而用奇方偶方者。制小其服。病远于中而用奇方偶方者。宜制大其服。大服小服者。谓
分两之轻重也。大则宜于数少而分两多。盖气味专而能远也。小则宜于数多而分两少。盖气分则力薄而不能远达矣。此
平上中下三气之道也。）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。（所谓重
方者。谓奇偶之并用也。反佐以取之。谓春病用温。夏病用热。秋病用凉。冬病用寒。顺四时寒热温凉之气。而反从治
其病也。上文之所谓上中下者。以应司天在上。在泉在下。运化于中。是平此三气之道也。此言奇偶寒热温凉者。从天
地四时之六气也。）帝曰。善。病生于本。余知之矣。生于标者。治之奈何。岐伯曰。病反其本。中标之病。治反其本。
中标之方。（此论三阴三阳之有本有标也。病生于本者。生于风寒热湿燥火也。生于标者。生于三阴三阳之气也。如太阳
为诸阳之首。而本于寒水。少阴为阴中之太阴。而本于君火。阳明乃阳盛之气。而本于清肃。厥阴主阴极。而本于风木
之阳。此阴阳之中。又有标本之不同也。病反其本者。如病寒而反得太阳之热化。病热而反见少阴之阴寒。病在阳而反
见清肃之虚寒。病在阴而反得中见之火热。所谓病反其本。中标之病也。治反其本者。如病本寒而化热。则反用凉药以
治热。如病本热而化寒。则反用热药以治寒。如病在阳明而化虚冷。则当温补其中气。如病在厥阴而见火热。又当逆治
其少阳。所谓治反其本。中标之方。少阳少阴。标本相同。皆从阳热阴湿而治。）帝曰。善。六气之胜。何以候之。（此
论四时五行之气。内合五脏。而外应于六脉也。）岐伯曰。乘其至也。清气大来。燥之胜也。风木受邪。肝病生焉。热气
大来。火之胜也。金燥受邪。肺病生焉。寒气大来。水之胜也。火热受邪。心病生焉。湿气大来。土之胜也。寒水受邪。
肾病生焉。风气大来。木之胜也。土湿受邪。脾病生焉。所谓感邪而生病也。（风寒热湿燥。在天四时之五气。木火土金
水。在地四时之五行。五气之胜五行。五行而病五脏。是五脏之外合五行。而五行之上呈五气也。）乘年之虚。则邪甚也。
失时之和。亦邪甚也。遇月之空。亦邪甚也。重感于邪。则病危矣。有胜之气。其必来复也。（乘年之虚者。主岁之气不
及也。如木运不及。则清气胜之。火运不及。则寒气胜之。土运不及。则风气胜之。金运不及。则热气胜之。水运不及。
则湿气胜之。此岁运不及。而四时之胜气。又乘而侮之。失时之和者。四时之气衰也。如春气不足。则秋气胜之。夏气
不足。则冬气胜之。长夏之气不足。则春气胜之。秋气不足。则夏气胜之。冬气不足。则长夏之气胜之。遇月之空者。
月廓空之时也。重感于邪者。乘年之虚。失时之和。遇月之空。是谓三虚。而感于邪则病危矣。有胜之气。其必来复者。
春有惨凄残贼之胜。则夏有炎暑燔烁之复。夏有惨凄凝冽之胜。则不时有埃昏大雨之复。四维发振拉飘腾之变。则秋有
肃杀霖霪之复。夏有炎烁燔燎之变。则秋有冰雹霜雪之复。四维发埃昏骤注之变。则不时有飘荡振拉之复。此四时之胜
而必有复也。）帝曰。其脉至何如。岐伯曰。厥阴之至其脉弦。少阴之至其脉钩。太阴之至其脉沉。少阳之至大而浮。阳
明之至短而涩。太阳之至大而长。（此论六气之应六脉也。厥阴主木。故其脉弦。少阴主火。故其脉钩。太阴主土。故其
脉沉。少阳主火。故大而浮。阳明主金。故短而涩。太阳主水。而为诸阳主气。故大而长。计逊公问曰。太阳主冬令之
水。则脉当沉。今大而长。不无与时气相反耶。曰。所谓脉沉者。肾脏之脉也。太阳者。巨阳也。上合司天之气。下合
在泉之水。故其大而长者。有上下相通之象。此章论六气之应六脉。非五脏之合四时。阴阳五行之道。通变无穷。不可
执一而论。）至而和则平。至而甚则病。至而反者病。至而不至者病。未至而至者病。阴阳易者危。（此言弦钩长短之脉。
当应六气而至也。如脉至而和。则为平人。脉至而甚。则为病脉。所至之脉。与时相反者病。及时而脉不至者病。未及
时而脉先至者病。如三阴主时而得阳脉。三阳主时而得阴脉者危。）帝曰。六气标本。所从不同奈何。岐伯曰。气有从本
者。有从标本者。有不从标本者也。帝曰。愿卒闻之。岐伯曰。少阳太阴从本。少阴太阳从本从标。阳明厥阴。不从标
本。从乎中也。故从本者。化生于本。从标本者。有标本之化。从中者。以中气为化也。（风寒暑湿燥火。六气为本。三
阴三阳为标。阴湿之土。而标见太阴之阴。初阳之火。而标见少阳之阳。是标之阴阳。从本化生。故太阴少阳从本。少
阴之本热。而标见少阴之阴。太阳之本寒。而标见太阳之阳。阴中有阳。阳中有阴。有水火寒热之化。故少阴太阳从本
从标。阳明之上。燥气治之。中见太阴。厥阴之上。风气治之。中见少阳。盖阳明司四时之秋令。而太阴主四气之清秋。
厥阴为两阴交尽。阴尽而一阳始生。是以阳明厥阴。从中见之化也。）帝曰。脉从而病反者。其诊何如。岐伯曰。脉至而
从。按之不鼓。诸阳皆然。帝曰。诸阴之反。其脉何如。岐伯曰。脉至而从。按之鼓甚而盛也。（此论脉病之有标本也。
脉从者。阳病而得阳脉。阴病而得阴脉也。如太阳阳明之病。其脉至而浮。是脉之从也。其病反阴寒者。太阳之病从本
化。阳明之病从中见之阴化也。故脉虽浮。而按之不鼓也。如少阴厥阴之病。其脉至而沉。是脉之从也。其病反阳热者。
少阴之病从标化。厥阴之病。从中见之火化也。故脉虽沉而按之鼓甚也。是脉有阴阳之化。而病有标本之从也。再按太
阳病。头痛发热。烦渴不解。此太阳之病本也。如手足挛急。或汗漏脉沉。此太阳之病标也。如少阴病。脉沉者急温之。
宜四逆汤。此少阴之病标也。如少阴病。得之二三日。口燥咽干者急下之。宜大承气汤。此少阴之病本也。如阳明病。
发热而渴。大便燥结。此阳明之病阳也。如胃中虚冷。水谷不别。食谷欲呕。脉迟恶寒。此阳明感中见阴湿之化也。如
厥阴病。脉微。手足厥冷。此厥阴之病阴也。如消渴。气上冲心。心中疼热。此厥阴感中见少阳之火化也。如太阴标阴
而本湿。故当治之以四逆辈。少阳标阳而本火。则宜散之以清凉。治伤寒六经之病。能于标本中求之。思过半矣。）是故
百病之起。有生于本者。有生于标者。有生于中气者。有取本而得者。有取标而得者。有取中气而得者。有取标本而得
者。有逆取而得者。有从取而得者。逆。正顺也。若顺。逆也。故知标与本。用之不殆。明知逆顺。正行无间。此之谓
也。不知是者。不足以言诊。足以乱经。故大要曰。粗工嘻嘻。以为可知。言热未已。寒病复始。同气异形。迷诊乱经。
此之谓也。（夫百病之生。总不出于六气之化。如感风寒暑湿燥火而为病者。病天之六气也。天之六气。病在吾身。而吾
身中。又有六气之化。如中风。天之阳邪也。病吾身之肌表。则为发热咳嚏。在筋骨。则为痛痹拘挛。在肠胃。则为下
痢飧泄。或为燥结闭癃。或直中于内。则为霍乱呕逆。或为厥冷阴寒。此表里阴阳之气化也。如感吾身之阳热。则为病
（原文缺失部分，接上文）……的不足。应当用甘味来补益。因为气不足的，要用厚味的药物来补。）金位的主气，其泻法用辛味，其补法用酸味。（这是指五之气。如果未按时令而清肃之气过早到来，这是此气过盛。其泻法宜用辛味，以辛散之。如果到了深秋而暑热仍在，这是此气不及。其补法宜用酸味，以酸收之。）水位的主气，其泻法用咸味，其补法用苦味。（这是指终之气。如果未按时令而天气严寒，冰雪霜雹，这是气过盛。宜用咸味泻之，因为咸能泄下，顺从其同类而泻之。如果时令已到而天气尚温暖，这是气不及。宜用苦味补之，因为苦味属阴寒，且炎上作苦，助太阳标本之味。所谓调和正味，以平衡为标准，不要让四时不平之气成为百姓的疾病。）厥阴作为客气，用辛味补之，用酸味泻之，用甘味缓之。（这是加临的六气，有太过和不及的正味。六气运行，没有固定位置，像宾客一样外至，所以叫客。常在正月初一平旦观察。如果气不及，宜用辛味补之；气来有余，宜用酸味泻之，用甘味缓之。《脏气法时论》说：肝苦急，急食甘味以缓之。因为主气有余，则气行于外；客气太过，则气乘于内。所以应当兼用五脏所欲之味来调治。）少阴作为客气，用咸味补之，用甘味泻之，用咸味收之。（“咸”应当是“酸”。《脏气法时论》说：心苦缓，急食酸味以收之。按论述主气时，先说泻后说补；论述客气时，先说补后说泻。大概补泻之道，有宜补不宜泻的，有宜泻不宜补的，有宜先补后泻的，有宜先泻后补的，有宜补泻兼用的。神妙明达，在于运用的人。）太阴作为客气，用甘味补之，用苦味泻之，用甘味缓之。（《脏气法时论》说：脾欲缓，急食甘味以缓之。）少阳作为客气，用咸味补之，用甘味泻之，用咸味软之。（《脏气法时论》说：心欲软，急食咸味以软之。因为少阳是心主的包络。）阳明作为客气，用酸味补之，用辛味泻之，用苦味泄之。（《脏气法时论》说：肺苦气上逆，急食苦味以泄之。）太阳作为客气，用苦味补之，用咸味泻之，用苦味坚之，用辛味润之。开发腠理，致津液，通气也。（《脏气法时论》说：肾欲坚，急食苦味以坚之。肾苦燥，急食辛味以润之。开腠理，致津液，通气也。腠是三焦通会元真的地方，理是皮肤脏腑的纹理。水谷入口，津液各走其道，所以三焦出气，以温肌肉，充皮肤，作为津。因为气充肌腠，津随气行。辛味入胃，能开腠理，致津液而通气，所以主润。）黄帝说：好。愿闻阴阳之三是什么意思。岐伯说：气有多少，用法不同。（这里说阴阳有太少，则气有盛衰，治疗有轻重。阴阳之中，有太阳、少阳，有太阴、少阴，则气有多少，用法不同。王子律说：三阴三阳，有多气少血的，有多血少气的，有气血都多的，所以用药有差异。）黄帝说：什么叫阳明。岐伯说：两阳合明。（《阴阳系日月论》说：寅是正月生阳，主左足少阳；未是六月，主右足少阳；卯是二月，主左足太阳；午是五月，主右足太阳；辰是三月，主左足阳明；巳是四月，主右足阳明。这两阳合于前，所以叫阳明。阳明主阳气盛，所以多气多血。）黄帝说：什么叫厥阴。岐伯说：两阴交尽。（前文说：申是七月生阴，主右足少阴；丑是十二月，主左足少阴；酉是八月，主右足太阴；子是十一月，主左足太阴；戌是九月，主右足厥阴；亥是十月，主左足厥阴。这两阴交尽，所以叫厥阴。厥阴主阴尽，而一阳始生，气很微弱。所以是阴中之少阳而少气。）黄帝说：气有多少，病有盛衰，治有缓急，方有大小，愿闻其概要，怎么样。岐伯说：气有高下，病有远近，证有中外，治有轻重，适达病所为目的。（气有高下，有天地人的九候。远近，指浅深上下。中外，指表里。轻重，指药量大小。大概是适达病所在处为目的。）《大要》说：君一臣二，是奇方的制式。君二臣四，是偶方的制式。君二臣三，是奇方的制式。君二臣六，是偶方的制式。（《大要》是数的概要。数的开始于一而成于三，是圆的象征。以二偶而成六，是方的象征。地数二，木数三，甲己合而土气化。君二臣六，乾坤位而八卦成。少则是二的倍数，是阴数之始。多则是九的倍数，是阳数之终。阴阳之道，始于一终于九，这是洛书的数。禹疏九畴而洪水水平，箕子陈洪范而伦理有序。大概洛书所陈九畴，都是帝王修身治国平天下的大经大法。本经八十一篇，统论天地人三才之道，都有自然之数，所以叫《大要》。玉师说：数可千可万，总不出乎奇偶。）所以说：病近的用奇方，病远的用偶方。发汗的不必用奇方，攻下的不必用偶方。补上治上制方宜缓，补下治下制方宜急。急则气味浓，缓则气味薄。适达病所，说的就是这个意思。（奇偶是天地的数。近，指病在上而近，所以宜用奇方治之，应天气在上。远，指病在下而远，所以宜用偶数治之，应地气在下。汗是阴液，所以宜用偶而不用奇，因为直从下而使之上，犹如地气升后才能为云为雨。下，宜用奇而不用偶，因为从上而使之下，从天气之下降。补，是补正气不足；治，是治邪气有余。在上者宜缓方，在下者宜急方。急则用气味浓者，缓则用气味薄者。因为浓则沉重而易下，薄则轻清而上浮。奇偶缓急，各适其上下远近，到达病所在处罢了。）病所远而中道被气味影响的，吃饭后服药，不要超越制度。因此平气之道，病近而用奇偶，制小其服。病远而用奇偶，制大其服。大则药味少，小则药味多。多则九倍，少则二倍。（这里再次申明气味由中而上下。病所远，指病在上在下，而远离中胃。中道气味之，指气味从中道而行于上下。所以当以药食并用而制度。如病在上而远于中，当先食而后药；病在下而远于中，当先药而后食。以食的先后，使药味过于上下。所以上下之病，近于中道而用奇方偶方的，制小其服；病远于中而用奇方偶方的，宜制大其服。大服小服，指分两轻重。大则宜于数少而分两多，因为气味专而能远；小则宜于数多而分两少，因为气分则力薄而不能远达。这是平上中下三气之道。）奇方不去病则用偶方，这叫重方。偶方不去病，则反佐以取之。所谓寒热温凉，反从其病。（所谓重方，指奇偶并用。反佐以取之，指春病用温，夏病用热，秋病用凉，冬病用寒，顺四时寒热温凉之气，而反从治其病。上文的上中下，以应司天在上，在泉在下，运化于中，是平此三气之道。这里说奇偶寒热温凉，是从天地四时六气而言。）黄帝说：好。病生于本，我知道了。生于标者，怎么治。岐伯说：病反其本，中标之病；治反其本，中标之方。（这里论三阴三阳有本有标。病生于本，生于风寒热湿燥火。生于标，生于三阴三阳之气。如太阳为诸阳之首，而本于寒水；少阴为阴中之太阴，而本于君火；阳明乃阳盛之气，而本于清肃；厥阴主阴极，而本于风木之阳。这阴阳之中，又有标本的不同。病反其本，如病寒而反得太阳之热化，病热而反见少阴之阴寒，病在阳而反见清肃之虚寒，病在阴而反得中见之火热。所谓病反其本，中标之病。治反其本，如病本寒而化热，则反用凉药以治热；如病本热而化寒，则反用热药以治寒；如病在阳明而化虚冷，则当温补其中气；如病在厥阴而见火热，又当逆治其少阳。所谓治反其本，中标之方。少阳少阴，标本相同，皆从阳热阴湿而治。）黄帝说：好。六气之胜，怎么候察。岐伯说：乘其至也。清气大来，是燥之胜。风木受邪，肝病生焉。热气大来，是火之胜。金燥受邪，肺病生焉。寒气大来，是水之胜。火热受邪，心病生焉。湿气大来，是土之胜。寒水受邪，肾病生焉。风气大来，是木之胜。土湿受邪，脾病生焉。所谓感邪而生病。（风寒热湿燥，在天四时之五气。木火土金水，在地四时之五行。五气之胜五行，五行而病五脏，是五脏之外合五行，而五行之上呈五气。）乘年之虚，则邪甚也。失时之和，亦邪甚也。遇月之空，亦邪甚也。重感于邪，则病危矣。有胜之气，其必来复也。（乘年之虚，主岁之气不及。如木运不及，则清气胜之；火运不及，则寒气胜之；土运不及，则风气胜之；金运不及，则热气胜之；水运不及，则湿气胜之。这是岁运不及，而四时之胜气，又乘而侮之。失时之和，四时之气衰。如春气不足，则秋气胜之；夏气不足，则冬气胜之；长夏之气不足，则春气胜之；秋气不足，则夏气胜之；冬气不足，则长夏之气胜之。遇月之空，月廓空之时。重感于邪，乘年之虚，失时之和，遇月之空，是谓三虚，而感于邪则病危。有胜之气，其必来复，春有惨凄残贼之胜，则夏有炎暑燔烁之复；夏有惨凄凝冽之胜，则不时有埃昏大雨之复；四维发振拉飘腾之变，则秋有肃杀霖霪之复；夏有炎烁燔燎之变，则秋有冰雹霜雪之复；四维发埃昏骤注之变，则不时有飘荡振拉之复。这是四时之胜而必有复。）黄帝说：其脉怎样。岐伯说：厥阴之至其脉弦。少阴之至其脉钩。太阴之至其脉沉。少阳之至大而浮。阳明之至短而涩。太阳之至大而长。（这里论六气应六脉。厥阴主木，故其脉弦。少阴主火，故其脉钩。太阴主土，故其脉沉。少阳主火，故大而浮。阳明主金，故短而涩。太阳主水，而为诸阳主气，故大而长。计逊公问：太阳主冬令之水，则脉当沉。今大而长，不无与时气相反吗？答：所谓脉沉，是肾脏之脉。太阳者，巨阳也。上合司天之气，下合在泉之水，故其大而长者，有上下相通之象。此章论六气应六脉，非五脏合四时。阴阳五行之道，通变无穷，不可执一而论。）至而和则平。至而甚则病。至而反者病。至而不至者病。未至而至者病。阴阳易者危。（这里说弦钩长短之脉，当应六气而至。如脉至而和，则为平人。脉至而甚，则为病脉。所至之脉，与时相反者病。及时而脉不至者病。未及时而脉先至者病。如三阴主时而得阳脉，三阳主时而得阴脉者危。）黄帝说：六气标本，所从不同，怎么办。岐伯说：气有从本者，有从标本者，有不从标本者也。黄帝说：愿听详细。岐伯说：少阳太阴从本。少阴太阳从本从标。阳明厥阴，不从标本，从乎中也。故从本者，化生于本。从标本者，有标本之化。从中者，以中气为化也。（风寒暑湿燥火，六气为本。三阴三阳为标。阴湿之土，而标见太阴之阴。初阳之火，而标见少阳之阳。是标之阴阳，从本化生，故太阴少阳从本。少阴之本热，而标见少阴之阴。太阳之本寒，而标见太阳之阳。阴中有阳，阳中有阴，有水火寒热之化，故少阴太阳从本从标。阳明之上，燥气治之，中见太阴。厥阴之上，风气治之，中见少阳。盖阳明司四时之秋令，而太阴主四气之清秋。厥阴为两阴交尽，阴尽而一阳始生，是以阳明厥阴，从中见之化也。）黄帝说：脉从而病反者，其诊怎样。岐伯说：脉至而从，按之不鼓，诸阳皆然。黄帝说：诸阴之反，其脉怎样。岐伯说：脉至而从，按之鼓甚而盛也。（这里论脉病之有标本。脉从者，阳病而得阳脉，阴病而得阴脉。如太阳阳明之病，其脉至而浮，是脉之从也。其病反阴寒者，太阳之病从本化，阳明之病从中见之阴化也。故脉虽浮，而按之不鼓也。如少阴厥阴之病，其脉至而沉，是脉之从也。其病反阳热者，少阴之病从标化，厥阴之病，从中见之火化也。故脉虽沉而按之鼓甚也。是脉有阴阳之化，而病有标本之从也。再按太阳病，头痛发热，烦渴不解，此太阳之病本也。如手足挛急，或汗漏脉沉，此太阳之病标也。如少阴病，脉沉者急温之，宜四逆汤，此少阴之病标也。如少阴病，得之二三日，口燥咽干者急下之，宜大承气汤，此少阴之病本也。如阳明病，发热而渴，大便燥结，此阳明之病阳也。如胃中虚冷，水谷不别，食谷欲呕，脉迟恶寒，此阳明感中见阴湿之化也。如厥阴病，脉微，手足厥冷，此厥阴之病阴也。如消渴，气上冲心，心中疼热，此厥阴感中见少阳之火化也。如太阴标阴而本湿，故当治之以四逆辈。少阳标阳而本火，则宜散之以清凉。治伤寒六经之病，能于标本中求之，思过半矣。）因此百病之起，有生于本的，有生于标的，有生于中气的，有取本而得的，有取标而得的，有取中气而得的，有取标本而得的，有逆取而得的，有从取而得的。逆，是正顺。若顺，是逆。故知标与本，用之不殆。明知逆顺，正行无间。说的就是这个意思。不知这些，不足以言诊，足以乱经。所以《大要》说：粗工嘻嘻，以为可知。言热未已，寒病复始。同气异形，迷诊乱经。说的就是这个意思。（夫百病之生，总不出于六气之化。如感风寒暑湿燥火而为病者，病天之六气也。天之六气，病在吾身，而吾身中，又有六气之化。如中风，天之阳邪也。病吾身之肌表，则为发热咳嚏。在筋骨，则为痛痹拘挛。在肠胃，则为下痢飧泄。或为燥结闭癃。或直中于内，则为霍乱呕逆。或为厥冷阴寒。此表里阴阳之气化也。如感吾身之阳热，则为病……）
...deficiency. It is appropriate to tonify with sweet flavors. For Qi deficiency, it should be tonified with substantial flavors.) The ruler of the Metal phase: its draining method uses pungent flavors, and its tonifying method uses sour flavors (This refers to the fifth Qi. If the clear and肃 [desiccating] Qi arrives early without due season, this Qi is in excess. Draining should use pungent flavors to disperse it. If late autumn arrives while summer heat remains, this Qi is deficient. Tonifying should use sour flavors to astringe it.) The ruler of the Water phase: its draining method uses salty flavors, and its tonifying method uses bitter flavors (This refers to the final Qi. If severe cold, ice, snow, frost, or hail arrives without due season, this Qi is in excess. It should be drained with salty flavors, as salt can purge downward, following its own kind to drain it. If the season has arrived but the weather remains warm, this Qi is deficient. It should be tonified with bitter flavors, as bitter flavor is Yin-cold, and fire rising creates bitterness, assisting the Ben and Biao flavors of Taiyang. This is called harmonizing the correct flavors, aiming for balance, so that the unbalanced Qi of the four seasons does not cause disease among the people.) When Jueyin acts as an Guest Qi, tonify with pungent, drain with sour, and moderate with sweet (These are the six added Guest Qis, having correct flavors for excess or deficiency. The six Qis circulate and operate without fixed positions, arriving from outside like guests, hence called "Guest". Observation is usually made at dawn on the first day of the first lunar month. If Qi is deficient, tonify with pungent; if Qi is excessive, drain with sour and moderate with sweet. The *Lingshu·Zangqi Fashi Lun* states: "The Liver suffers from urgency; urgently eat sweet to moderate it." Because when Host Qi is excessive, Qi moves outward; when Guest Qi is excessive, Qi invades inward. Therefore, one should combine flavors desired by the Zang organs to regulate.) When Shaoyin acts as a Guest Qi, tonify with salty, drain with sweet, and astringe with salty ("Salty" should be "Sour". The *Lingshu·Zangqi Fashi Lun* states: "The Heart suffers from flaccidity; urgently eat sour to astringe it." In discussing Host Qi, draining is mentioned before tonifying; in discussing Guest Qi, tonifying is mentioned before draining. Generally, the way of tonifying and draining includes cases suitable only for tonification, only for draining, tonify then drain, drain then tonify, or both simultaneously. Divine illumination depends on the practitioner.) When Taiyin acts as a Guest Qi, tonify with sweet, drain with bitter, and moderate with sweet (The *Lingshu·Zangqi Fashi Lun* states: "The Spleen desires relaxation; urgently eat sweet to relax it.") When Shaoyang acts as a Guest Qi, tonify with salty, drain with sweet, and soften with salty (The *Lingshu·Zangqi Fashi Lun* states: "The Heart desires softness; urgently eat salty to soften it." Because Shaoyang is the Pericardium of the Heart Master.) When Yangming acts as a Guest Qi, tonify with sour, drain with pungent, and purge with bitter (The *Lingshu·Zangqi Fashi Lun* states: "The Lungs suffer from rebellious Qi ascending; urgently eat bitter to purge it.") When Taiyang acts as a Guest Qi, tonify with bitter, drain with salty, firm with bitter, and moisten with pungent. Open the Couli (pores), distribute Jin-Ye (body fluids), and promote Qi circulation (The *Lingshu·Zangqi Fashi Lun* states: "The Kidneys desire firmness; urgently eat bitter to firm them. The Kidneys suffer from dryness; urgently eat pungent to moisten them. Open the Couli, distribute Jin-Ye, and promote Qi circulation." The Cou are places where the Sanjiao connects and gathers Yuan-Zhen (Original True Qi); the Li are the textures of skin and Zang-Fu. When food and water enter the mouth, Jin-Ye travel their respective pathways. Thus, Sanjiao emits Qi to warm muscles and fill skin, serving as Jin. Because Qi fills muscle-Cou, Jin follows Qi. Pungent flavor entering the stomach can open Couli, distribute Jin-Ye, and promote Qi, thus governing moistening.) The Emperor said: Excellent. I wish to hear what is meant by the "Three" of Yin and Yang. Qibo said: There is difference in usage due to the abundance or scarcity of Qi. (This discusses that Yin and Yang have Tai (Greater) and Shao (Lesser), meaning Qi has excess or deficiency, and treatment has lightness or heaviness. Within Yin and Yang, there are Taiyang and Shaoyang, Taiyin and Shaoyin, so Qi has abundance or scarcity with different usages. Wang Zilü said: The Three Yin and Three Yang have conditions of abundant Qi and scarce Blood, abundant Blood and scarce Qi, or abundant Qi and Blood, hence medication varies.) The Emperor said: What is meant by Yangming? Qibo said: Two Yangs combining to illuminate. (*Yinyang Xiri Yue Lun* states: Yin is the first month, generating Yang, governing left-foot Shaoyang; Wei is the sixth month, governing right-foot Shaoyang; Mao is the second month, governing left-foot Taiyang; Wu is the fifth month, governing right-foot Taiyang; Chen is the third month, governing left-foot Yangming; Si is the fourth month, governing right-foot Yangming. These two Yangs combine anteriorly, hence called Yangming. Yangming governs vigorous Yang Qi, hence abundant in Qi and Blood.) The Emperor said: What is Jueyin? Qibo said: Two Yins intersecting and ending. (Previous discussion stated: Shen is the seventh month, generating Yin, governing right-foot Shaoyin; Chou is the twelfth month, governing left-foot Shaoyin; You is the eighth month, governing right-foot Taiyin; Zi is the eleventh month, governing left-foot Taiyin; Xu is the ninth month, governing right-foot Jueyin; Hai is the tenth month, governing left-foot Jueyin. These two Yins intersect and end, hence called Jueyin. Jueyin governs the end of Yin, where one Yang begins to emerge weakly. Hence it is the Lesser Yang within Yin and has scarce Qi.) The Emperor said: Qi has abundance and scarcity; diseases have excess and deficiency; treatments have slowness and urgency; prescriptions have size and smallness. I wish to hear the summary. How is it? Qibo said: Qi has high and low levels; diseases have distant and near locations; symptoms have exterior and interior aspects; treatments have light and heavy degrees. The goal is to reach the specific location of the disease. (Qi has high and low, corresponding to Heaven, Earth, and Human Nine Pulse positions. Near and far refer to superficial/deep and upper/lower. Exterior and interior refer to surface and depth. Light and heavy refer to dosage size. Essentially, reaching the disease site is the purpose.) The *Da Yao* states: One Sovereign and two Ministers constitute the Odd prescription format. Two Sovereigns and four Ministers constitute the Even prescription format. Two Sovereigns and three Ministers constitute the Odd prescription format. Two Sovereigns and six Ministers constitute the Even prescription format. (*Da Yao* refers to the essence of numbers. Numbers begin with One and complete with Three, symbolizing the circle. With Two (Even) forming Six, it symbolizes the square. Earth number is Two, Wood number is Three; Jia and Ji combine to transform into Earth Qi. Two Sovereigns and six Ministers correspond to Qian and Kun positions, forming the Eight Trigrams. Less is double, the beginning of Yin numbers. More is ninefold, the end of Yang numbers. The Way of Yin and Yang begins with One and ends with Nine, which is the number of Luoshu. Yu dredged the Nine Categories and controlled the flood; Ji Zi presented the Great Norm and ordered ethics. The Nine Categories presented in Luoshu are the great laws for emperors to cultivate themselves, govern the state, and bring peace to the world. The 81 chapters of this classic discuss the Dao of Heaven, Earth, and Humanity, all possessing natural numbers, hence called *Da Yao*. Master Yu said: Numbers can be thousands or millions, but never exceed Odd and Even.) Therefore it is said: For near diseases, use Odd formulas; for distant diseases, use Even formulas. For sweating, do not rely solely on Odd; for purging, do not rely solely on Even. To tonify the upper and treat the upper, the prescription should be slow-acting; to tonify the lower and treat the lower, the prescription should be fast-acting. Fast-acting means strong flavor and aroma; slow-acting means weak flavor and aroma. Reaching the disease site is what this refers to. (Odd and Even are the numbers of Heaven and Earth. "Near" refers to disease in the upper body, close to the center, so Odd formulas are suitable, corresponding to Heaven Qi above. "Distant" refers to disease in the lower body, far from the center, so Even numbers are suitable, corresponding to Earth Qi below. Sweat is Yin fluid, so Even formulas are preferred over Odd, as moving directly from below to above resembles Earth Qi rising to form clouds and rain. For purging from below, Odd formulas are preferred over Even, as moving from above to below follows Heaven Qi descending. Tonification supplements insufficient Zheng Qi; treatment addresses excess pathogenic Qi. Diseases in the upper require slow-acting formulas; diseases in the lower require fast-acting formulas. Fast-acting uses strong flavors/aromas; slow-acting uses weak flavors/aromas. Strong flavors are heavy and descend easily; weak flavors are light and ascend easily. Odd, Even, Slow, and Fast each suit the upper/lower and near/far, reaching the disease site.) If the disease site is distant and the middle pathway affects the flavor, take medicine after eating, without exceeding the system. Thus, the way to balance Qi: for near diseases using Odd or Even, make the dosage small. For distant diseases using Odd or Even, make the dosage large. Large means few ingredients; small means many ingredients. Many is ninefold; few is double. (This reiterates how flavors move up and down from the middle. Distant disease sites refer to diseases in the upper or lower, far from the Middle Jiao/Stomach. Affecting the middle pathway refers to flavors traveling from the middle to up and down. Therefore, medicine and food should be used together with regulation. If disease is in the upper and far from the middle, eat first then take medicine; if disease is in the lower and far from the middle, take medicine first then eat. By the timing of eating, ensure flavors reach up or down. Thus, for upper/lower diseases near the middle using Odd/Even formulas, make the dosage small; for diseases far from the middle using Odd/Even formulas, make the dosage large. Large/small dosage refers to weight. Large dosage suits fewer ingredients and heavier weight, as concentrated flavors travel far. Small dosage suits more ingredients and lighter weight, as diluted Qi is weak and cannot reach far. This is the way to balance Upper, Middle, and Lower Qi.) If Odd formulas fail, use Even formulas; this is called Chong Fang (Repeated Prescription). If Even formulas fail, use counter-assistance to obtain the result. This is called Han Re Wen Liang (Cold, Heat, Warm, Cool) counter-following the disease. (Chong Fang means using Odd and Even together. Counter-assistance means using Warm for Spring diseases, Hot for Summer diseases, Cool for Autumn diseases, Cold for Winter diseases, following the seasonal Qi but treating the disease counter-intuitively. The previously mentioned Upper/Middle/Lower corresponds to Sitian above, Zaiquan below, and Yunhua in the middle, balancing these three Qis. Here, discussing Odd/Even and Cold/Heat/Warm/Cool relates to the Six Qis of Heaven, Earth, and Four Seasons.) The Emperor said: Excellent. I know diseases arise from the Ben (Root). How should those arising from the Biao (Branch) be treated? Qibo said: Treat the disease contrary to its Root, using prescriptions for the Branch. (This discusses that Three Yin and Three Yang have Ben and Biao. Disease arising from Ben arises from Wind, Cold, Heat, Dampness, Dryness, Fire. Disease arising from Biao arises from the Qi of Three Yin and Three Yang. For example, Taiyang is the head of all Yang but roots in Cold-Water; Shaoyin is the Greater Yin within Yin but roots in Ministerial Fire; Yangming is vigorous Yang Qi but roots in Clear/Dryness; Jueyin governs extreme Yin but roots in Wind-Wood Yang. Within Yin and Yang, there are differences in Ben and Biao. "Disease contrary to Root" means, for instance, a Cold disease manifesting Taiyang Heat transformation, or a Heat disease manifesting Shaoyin Yin-Cold. "Treatment contrary to Root" means, for instance, if the root is Cold but transforms into Heat, use Cool medicines to treat the Heat; if the root is Heat but transforms into Cold, use Hot medicines to treat the Cold; if Yangming disease transforms into deficiency-cold, warm and tonify the Middle Qi; if Jueyin disease manifests Heat-Fire, counter-treat its Shaoyang. Shaoyang and Shaoyin have identical Ben and Biao, treated according to Yang-Heat and Yin-Damp.) The Emperor said: Excellent. How should the excess of the Six Qis be observed? Qibo said: By taking advantage of their arrival. If Clear Qi arrives greatly, it is the excess of Dryness. Wind-Wood receives the pathogen, Liver disease arises. If Heat Qi arrives greatly, it is the excess of Fire. Metal-Dryness receives the pathogen, Lung disease arises. If Cold Qi arrives greatly, it is the excess of Water. Fire-Heat receives the pathogen, Heart disease arises. If Damp Qi arrives greatly, it is the excess of Earth. Cold-Water receives the pathogen, Kidney disease arises. If Wind Qi arrives greatly, it is the excess of Wood. Earth-Dampness receives the pathogen, Spleen disease arises. This is called getting sick from pathogenic invasion. (Wind, Cold, Heat, Dampness, Dryness are the Five Qi of the four seasons in Heaven. Wood, Fire, Earth, Metal, Water are the Five Phases of the four seasons on Earth. The excess of Five Qi over Five Phases causes Five Phases to disease the Five Zang. This is the external correspondence of Five Zang to Five Phases, and the presentation of Five Qi above Five Phases.) Taking advantage of the emptiness of the year, the pathogen becomes severe. Losing the harmony of the season, the pathogen also becomes severe. Encountering the emptiness of the moon, the pathogen also becomes severe. Repeatedly contracting pathogens leads to critical illness. Where there is an excess Qi, there must be a retaliatory Qi. (Taking advantage of year emptiness means the ruling Qi of the year is deficient. e.g., Wood transport deficient, Clear Qi dominates; Fire transport deficient, Cold Qi dominates; Earth transport deficient, Wind Qi dominates; Metal transport deficient, Heat Qi dominates; Water transport deficient, Damp Qi dominates. This is annual transport deficiency, allowing seasonal excess Qi to invade. Losing seasonal harmony means decline of seasonal Qi. e.g., Spring Qi insufficient, Autumn Qi dominates; Summer Qi insufficient, Winter Qi dominates; Late Summer Qi insufficient, Spring Qi dominates; Autumn Qi insufficient, Summer Qi dominates; Winter Qi insufficient, Late Summer Qi dominates. Encountering moon emptiness refers to the time when the moon's orbit is empty. Repeated pathogen contraction refers to the "Three Deficiencies": year emptiness, lost seasonal harmony, and moon emptiness. Contracting pathogens under these conditions leads to critical illness. Excess Qi brings retaliatory Qi: Spring's cruel/withering excess brings Summer's blazing heat retaliation; Summer's freezing excess brings irregular dusty/heavy rain retaliation; changes in the four corners causing shaking/flying bring Autumn's肃杀/drenching rain retaliation; Summer's scorching changes bring Autumn's hail/snow retaliation; changes causing dust/storms bring irregular wind/shaking retaliation. This is the necessary retaliation following seasonal excess.) The Emperor said: How are the pulses? Qibo said: Arrival of Jueyin makes the pulse Xian (Wiry). Arrival of Shaoyin makes the pulse Gou (Hook). Arrival of Taiyin makes the pulse Chen (Deep). Arrival of Shaoyang makes the pulse Da Er Fu (Large and Floating). Arrival of Yangming makes the pulse Duan Er Se (Short and Choppy). Arrival of Taiyang makes the pulse Da Er Chang (Large and Long). (This discusses Six Qis corresponding to Six Pulses. Jueyin governs Wood, hence Wiry. Shaoyin governs Fire, hence Hook. Taiyin governs Earth, hence Deep. Shaoyang governs Fire, hence Large and Floating. Yangming governs Metal, hence Short and Choppy. Taiyang governs Water and is master of all Yang Qi, hence Large and Long. Mr. Jixun asked: Taiyang governs Winter Water, so pulse should be Deep. Now it is Large and Long, isn't this opposite to seasonal Qi? Answer: The "Deep" pulse refers to the Kidney pulse. Taiyang is Ju Yang. It combines with Sitian Qi above and Zaiquan Water below, hence Large and Long indicates connection between upper and lower. This chapter discusses Six Qis corresponding to Six Pulses, not Five Zang corresponding to Four Seasons. The Dao of Yin-Yang and Five Phases is infinitely variable and cannot be discussed rigidly.) Arrival with harmony indicates health. Arrival with severity indicates disease. Arrival contrary to expectation indicates disease. Arrival when expected but absent indicates disease. Absence when expected but present indicates disease. Exchange of Yin and Yang indicates danger. (This states that Xian, Gou, Long, Short pulses should arrive corresponding to Six Qis. Harmonious arrival indicates a healthy person. Severe arrival indicates pathological pulse. Pulse contrary to season indicates disease. Absence of pulse when season arrives indicates disease. Premature pulse indicates disease. If Three Yin season yields Yang pulse, or Three Yang season yields Yin pulse, it is dangerous.) The Emperor said: The Six Qis' Ben and Biao follow different paths. How so? Qibo said: Some Qi follows Ben, some follows Ben and Biao, some follows neither. The Emperor said: I wish to hear this fully. Qibo said: Shaoyang and Taiyin follow Ben. Shaoyin and Taiyang follow Ben and Biao. Yangming and Jueyin do not follow Ben or Biao, but follow Zhong Qi (Middle Qi). Thus, following Ben means transformation originates from Ben. Following Ben and Biao means transformation involves both. Following Zhong Qi means transformation originates from Middle Qi. (Wind, Cold, Heat, Dampness, Dryness, Fire are the Six Qis as Ben. Three Yin and Three Yang are Biao. Yin-Damp Earth shows Taiyin Yin as Biao. Initial Yang Fire shows Shaoyang Yang as Biao. Since Biao Yin/Yang transforms from Ben, Taiyin and Shaoyang follow Ben. Shaoyin's Ben is Heat, showing Shaoyin Yin as Biao. Taiyang's Ben is Cold, showing Taiyang Yang as Biao. Yin contains Yang, Yang contains Yin, involving Water/Fire/Cold/Heat transformations, hence Shaoyin and Taiyang follow Ben and Biao. Above Yangming, Dry Qi governs, revealing Taiyin as Middle Qi. Above Jueyin, Wind Qi governs, revealing Shaoyang as Middle Qi. Yangming governs Autumn, Taiyin governs Clear Autumn. Jueyin is intersection of two Yins, Yin ends and one Yang begins. Thus Yangming and Jueyin follow Middle Qi transformation.) The Emperor said: For pulse following but disease reversing, how is diagnosis performed? Qibo said: Pulse arrives following, but pressing does not drum (rise strongly); this applies to all Yang. The Emperor said: For all Yin reversals, how is the pulse? Qibo said: Pulse arrives following, but pressing drums very strongly and abundantly. (This discusses pulse and disease having Ben and Biao. "Pulse following" means Yang disease gets Yang pulse, Yin disease gets Yin pulse. e.g., Taiyang/Yangming disease, pulse is Floating, this is pulse following. But disease is Yin-Cold reverse: Taiyang disease transforms from Ben, Yangming disease transforms from revealed Yin. So although pulse is Floating, pressing does not drum. e.g., Shaoyin/Jueyin disease, pulse is Deep, this is pulse following. But disease is Yang-Heat reverse: Shaoyin disease transforms from Biao, Jueyin disease transforms from revealed Fire. So although pulse is Deep, pressing drums strongly. Thus pulse has Yin/Yang transformation, and disease has Ben/Biao following. Further analysis: Taiyang disease headache/fever/restless thirst is Taiyang Ben disease. Limb spasms or sweating with deep pulse is Taiyang Biao disease. Shaoyin disease with deep pulse requires urgent warming, use Sini Tang, this is Shaoyin Biao disease. Shaoyin disease with dry mouth/throat after 2-3 days requires urgent purging, use Dachengqi Tang, this is Shaoyin Ben disease. Yangming disease with fever/thirst/dry stool is Yangming Yang disease. Stomach deficiency-cold, undigested food, vomiting after eating, slow pulse/aversion to cold is Yangming receiving revealed Yin-Damp transformation. Jueyin disease with faint pulse/cold limbs is Jueyin Yin disease. Xiao Ke (wasting-thirst), Qi rushing to heart, heart pain/heat is Jueyin receiving revealed Shaoyang Fire transformation. Taiyin Biao is Yin, Ben is Damp, treat with Sini category. Shaoyang Biao is Yang, Ben is Fire, treat with cooling dispersion. Treating Shanghan Six Meridian diseases by seeking Ben/Biao covers more than half the understanding.) Therefore, the onset of hundred diseases arises from Ben, from Biao, or from Zhong Qi. Treatment may succeed by targeting Ben, Biao, Zhong Qi, Ben-Biao, or via Reverse or Follow methods. Reverse is actually Correct Following. If mistaken for Following, it is Reverse. Knowing Ben and Biao ensures no danger. Clearly knowing Reverse and Follow allows correct action without error. This is what is meant. Not knowing this is unworthy of being called diagnosis; it is sufficient to confuse the classics. Thus *Da Yao* says: Crude physicians laugh, thinking they know everything. Before Heat talk ends, Cold disease starts. Same Qi different forms, confusing diagnosis and disordering meridians. This is what is meant. (The generation of hundred diseases stems from Six Qi transformations. Diseases caused by Wind/Cold/Heat/Dampness/Dryness/Fire are diseases of Heaven's Six Qis. Heaven's Six Qis affect our body, which itself has Six Qi transformations. e.g., Wind-stroke is Yang pathogen of Heaven. Affecting muscle-skin causes fever/cough/sneezing. Affecting sinews-bones causes painful bi/spasms. Affecting intestines-stomach causes dysentery/undigested stool. Or causes dry constipation/urinary retention. Or directly invades interior causing cholera/vomiting. Or causes cold limbs/Yin-cold. This is transformation of Interior/Exterior Yin/Yang Qi. If affected by internal Yang-Heat, it becomes disease...)