而可使溃坚也。必伏其所主之病。而先其所因。则可使气和而病可必已矣。）帝曰。善。气调而得者何如。岐伯曰。逆之
从之。逆而从之。从而逆之。疏气令调。则其道也。（此论调气之逆从也。气调而得者。谓得其逆从之道。而使其气之调
也。如气之从于上下者宜逆之。逆于上下者宜从之。盖阳气在上。阴气在下。气之从也。阳气下行。阴气上行。气之逆
也。是气之不可不从。而又不可不逆者也。是以气之从者。逆而从之。气之逆者。从而逆之。令其阴阳之气。上下和调。
此逆从调气之道也。上节论治病之逆从。此节论调气之逆从。徐东屏曰。即此可以意会通塞之义。不必过于远求。）帝曰。
善。病之中外何如。（夫病之有因于外邪者。有因于内伤者。有感于外邪而兼之内有病者。有内有病机而又重感于外邪者。
岁运七篇。统论外因之邪病。此章复论内因之病机。然又有外内之兼病者。故帝复有此问焉。）岐伯曰。从内之外者。调
其内。从外之内者。治其外。从内之外而盛于外者。先调其内而后治其外。从外之内而盛于内者。先治其外而后调其内。
中外不相及。则治主病。（从内之外者。内因之病而发于外也。故当调其内。从外之内者。外因之病而及于内也。故当治
其外。从内之外而盛于外者。此内因之病。发于外而与外邪相合。故盛于外也。是当先调其内病。而后治其外邪。从外
之内而盛于内者。此外因之邪。及于内而与内病相合。故盛于内也。又当先治其外邪。而后调其内病。此调治内外之要
法也。如止内有病而不感外邪。或止感外邪而无内病。中外不相及者。则当治其主病焉。王子律曰。内因之病。脏腑之
气病也。故当调之。外因之病。六淫之邪也。故曰治之。）帝曰。善。火热。复恶寒发热。有如疟状。或一日发。或间数
日发。其故何也。岐伯曰。胜复之气。会遇之时。有多少也。阴气多而阳气少。则其发日远。阳气多而阴气少。则其发
日近。此胜复相薄。盛衰之节。疟亦同法。（此复论人身中之阴阳外内也。火热者。因火热而为病。夫火热伤气。此言病
在气而不在经也。复恶寒发热。有如疟状者。此阴阳外内之相乘也。夫阳在外。阴往乘之。则恶寒。阴在内。阳往乘之。
则发热也。或一日发。或间数日发者。此阴阳胜复之气。会遇之时有多少也。如阴气多而阳气少。则火热留于阴久。故
其发日远。如阳气多而阴气少。则热随阳气而常盛于外。故其发日近。此阴阳胜复之作。盛衰之有节耳。夫疟者。感外
淫之邪病也。此章论人身中之阴阳。外内相乘。与外因不相干涉。盖以证明上节之外内。乃外因之外。内因之内。与此
章之不同也。故曰。疟亦同法。言病邪之疟。亦如阴阳胜复之相薄。阴乘阳而阳乘阴也。）帝曰。论言治寒以热。治热以
寒。而方士不能废绳墨而更其道也。有病热者。寒之而热。有病寒者。热之而寒。二者皆在。新病复起。奈何治。岐伯
曰。诸寒之而热者取之阴。热之而寒者取之阳。所谓求其属也。（此言用寒热之不应者。更有治之法也。夫寒之而不寒者。
真阴之不足也。热之而不热者。真阳之不足也。是以病不解而久用寒热。偏胜之病反生。故当求其属以衰之。属。类也。
谓五脏同类之水火寒热也。取之阴取之阳者。谓当补其阴而补其阳也。夫以寒治热。以热治寒。此平治之法也。补阴以
胜热。补阳以胜寒。乃反佐之道也。）帝曰。善。服寒而反热。服热而反寒。其故何也。岐伯曰。治其王气。是以反也。
帝曰。不治王而然者。何也。岐伯曰。悉乎哉问也。不治五味属也。夫五味入胃。各归所喜攻。酸先入肝。苦先入心。
甘先入脾。辛先入肺。咸先入肾。入而增气。物化之常也。气增而久。夭之由也。（王去声。此言气味之不可偏用者也。
夫四时有寒热温凉之气。五脏有酸苦辛咸之味。五味四气。皆当和调而用之。若偏用。则有偏胜之患矣。故偏用其寒。
则冬令之寒气王矣。是以服寒而反寒。如偏用其热。则夏令之热气王矣。是以服寒而反热。此用气之偏而不和者也。如
偏用其苦。则苦走心而火气盛矣。如偏用其咸。则咸走肾而水气盛矣。此用味之偏而不调者也。凡物之五味。以化生五
气。味久则增气。气增则阴阳有偏胜偏绝之患矣。盖甚言其气味之不可偏用者也。徐东屏曰。味久则增气。是寒热之气。
更不可偏用。）帝曰。善。方制君臣。何谓也。岐伯曰。主病之谓君。佐君之谓臣。应臣之谓使。非上下三品之谓也。帝
曰。三品何谓。岐伯曰。所以明善恶之殊贯也。（善恶殊贯。谓药有有毒无毒之分。按神农本草。计三百六十种。以上品
一百二十种为君。主养命以应天。无毒。多服久服不伤人。欲益气延年。轻身神仙者本上品。以中品一百二十种为臣。
主养性以应人。有毒无毒。斟酌其宜。欲治病补虚羸者主中品。以下品一百二十种为佐使。以应地。多毒。不可久服。
欲除寒热邪气。破积聚。除痼疾者。本下品。本经所用气味。或用补以和调其血气。或用泻以平治其淫邪。是以主病之
为君。佐君之为臣。应臣之为使。非神农氏上下三品之谓也。二帝各有其妙用焉。）帝曰。善。病之中外何如。岐伯曰。
调气之方。必别阴阳。定其中外。各守其乡。内者内治。外者外治。微者调之。其次平之。盛者夺之。汗之下之。寒热
温凉。衰之以属。随其攸利。谨道如法。万举万全。气血正平。长有天命。帝曰。善。（此总结外内之义。按本篇前数章。
统论外淫之邪。末章复论内因之病。其间又有外内之交感者。各有调治之法焉。致于气之寒热温凉。味之咸酸辛苦。皆
调以和平。随其攸利。谨道如法。万举万全。故能使血气正平。而长有天命也。）
能够使坚积消散。必须制服其主导的病邪，并针对其病因先行处理，这样就能使气机调和，疾病必定痊愈。）黄帝说：好。通过调气而获得疗效是怎么回事？岐伯说：逆其病势或顺其病势进行治疗，或者先逆后顺、先顺后逆，疏通气机使其调和，这就是正确的治疗原则。（这一段论述调气的逆从关系。所谓“气调而得”，是指掌握了气的逆从规律，从而使气机调和。例如，气机顺行于上下者，应当用逆法治疗；气机逆行于上下者，应当用顺法治疗。因为阳气本应在上，阴气本应在下，这是气的顺行；若阳气下行、阴气上行，则是气的逆行。因此，气既不可不顺，也不可不调理。所以对于顺行的气，要用逆法来调理它；对于逆行的气，要用顺法来引导它，从而使阴阳之气在上下之间和谐协调，这就是逆从调气的方法。上一节论述治病时的逆从原则，这一节论述调气时的逆从原则。徐东屏说：由此可以意会通塞的道理，不必过于远求。）黄帝说：好。疾病涉及内部和外部的情况是怎样的？（疾病有的由外邪引起，有的由内伤引起，有的感受外邪兼有内在疾病，有的内在有病机又再次感受外邪。岁运七篇统论外因的邪病，本章又论述内因的病机。然而又有内外兼病的情况，所以黄帝再次提出这个问题。）岐伯说：病由内部发展到外部的，调理内部；病由外部影响到内部的，治疗外部；病由内部发展到外部且在外部表现严重的，先调理内部再治疗外部；病由外部影响到内部且在内部表现严重的，先治疗外部再调理内部。如果内外互不影响，则治疗主要病症。（由内及外，是内因之病发于体表，所以应当调理内部。由外及内，是外因之病波及内脏，所以应当治疗外部。由内及外且在外部盛行者，这是内因之病发于外并与外邪相合，所以在外部表现严重，应当先调理内部疾病，再治疗外部邪气。由外及内且在内部盛行者，这是外因之邪波及内部并与内病相合，所以在内部表现严重，应当先治疗外部邪气，再调理内部疾病。这是调理治疗内外疾病的要领方法。如果仅仅内部有病而不感受外邪，或者仅仅感受外邪而没有内部疾病，即内外互不牵连，那么就应当治疗其主要病症。王子律说：内因之病，是脏腑之气生病，所以应当调理。外因之病，是六淫邪气致病，所以说治疗。）黄帝说：好。出现火热症状，随后又恶寒发热，像疟疾一样，有时一天发作，有时隔几天发作，这是什么原因？岐伯说：胜气和复气相遇的时候，有多寡之分。阴气多而阳气少，那么发作间隔就远；阳气多而阴气少，那么发作间隔就近。这是胜气和复气相互搏击，盛衰有节律，疟疾也是同样的道理。（这一段进一步论述人体内的阴阳和内外关系。火热，是因为火热之邪致病。火热伤气，这里说的是病在气分而不在经络。随后出现恶寒发热，像疟疾一样，这是阴阳内外相互乘袭的结果。阳在外，阴往乘袭它，就恶寒；阴在内，阳往乘袭它，就发热。有时一天发作，有时隔几天发作，这是因为阴阳胜复之气相遇的时间有多寡不同。如阴气多而阳气少，火热留滞在阴分时间长，所以发作间隔远；如阳气多而阴气少，热随阳气常盛于外，所以发作间隔近。这是阴阳胜复的作用，盛衰是有节律的。至于疟疾，是感受外淫邪气所致的疾病。本章论述的是人身中的阴阳内外相互乘袭，与外因无关。旨在证明上一节所说的“外”是外因之外，“内”是内因之内，与此章不同。所以说“疟亦同法”，意思是疟邪致病，也像阴阳胜复相互搏击，阴乘阳而阳乘阴。）黄帝说：医书说治寒病用热药，治热病用寒药，但方士不能废弃规矩而改变其道。现在有患热病的，用寒药治疗后热不退；患寒病的，用热药治疗后寒不去。这两种情况都存在，新病又起，怎么治疗？岐伯说：各种用寒药治疗却反热的，应当取治于阴；用热药治疗却反寒的，应当取治于阳。这就是所谓探求其所属的根本原因。（这一段讲使用寒热药无效时，还有其他的治法。用寒药治寒病而寒不去的，是真阴不足；用热药治热病而热不退的，是真阳不足。因此病不解而久用寒热，偏胜之病反而产生，所以应当探求其所属性质以衰减病邪。“属”即类别，指五脏同类的水火寒热。取之于阴、取之于阳，意思是应当补阴和补阳。用寒治热、用热治寒，这是平治的正法；补阴以制热、补阳以散寒，这是反佐之道。）黄帝说：好。服用寒药反而更热，服用热药反而更寒，这是什么原因？岐伯说：因为只治疗了王气（当令之气），所以反而加重。黄帝说：不治疗王气却变成这样，是什么原因？岐伯说：问得真详细啊！这是因为没有根据五味的属性来治疗。五味入胃，各归其所喜攻的部位。酸味先入肝，苦味先入心，甘味先入脾，辛味先入肺，咸味先入肾。进入体内增加相应之气，这是物化的一般规律。气增加久了，就是折寿的原因。（“王”读作去声。这一段讲气味不可偏用。四时有寒热温凉之气，五脏有酸苦辛咸之味。五味四气，都应当调和使用。如果偏用，就会有偏胜的祸患。所以偏用寒药，则冬令寒气旺盛，因此服寒药反而更寒；如偏用热药，则夏令热气旺盛，因此服热药反而更热。这是用气偏颇而不调和。如偏用苦味，则苦走心而火气盛；如偏用咸味，则咸走肾而水气盛。这是用味偏颇而不调和。凡物的五味，能化生五气，味久则增气，气增则导致阴阳偏胜或偏绝的祸患。这是极力强调气味不可偏用。徐东屏说：味久则增气，所以寒热之气更不可偏用。）黄帝说：好。方剂的君臣制度，是什么意思？岐伯说：主治疾病的称为君，辅助君的称为臣，配合臣的称为使，不是指上中下三品的分类。黄帝说：三品是什么意思？岐伯说：是为了明确善恶的不同类别。（善恶殊贯，指药物有毒无毒的区别。按《神农本草经》，共三百六十种。以上品一百二十种为君，主养命以应天，无毒，多服久服不伤人，想要益气延年、轻身成仙的属于上品。以中品一百二十种为臣，主养性以应人，有毒无毒，斟酌适宜，想要治病补虚弱的属于中品。以下品一百二十种为佐使，以应地，多毒，不可久服，想要除寒热邪气、破积聚、除痼疾的属于下品。本经所用的气味，或用补法来调和血气，或用泻法来平治淫邪，所以主治疾病的为君，辅助君的为臣，配合臣的为使，不是指神农氏的上中下三品分类。两位帝王的论述各有妙用。）黄帝说：好。疾病涉及内部和外部的情况是怎样的？岐伯说：调气的方法，必须辨别阴阳，确定其中内外，各自守住其部位。内部的病从内部治疗，外部的病从外部治疗。病情轻微的予以调理，其次予以平复，病情严重的予以攻夺，采用汗法或下法。寒热温凉，根据其所属性质衰减病邪，顺应其有利之处。谨慎遵循大道和方法，万举万全，气血平和，长久享有天命。黄帝说：好。（这一段总结内外之义。按本篇前几章，统论外淫之邪，末章又论述内因之病，其间又有内外交感的情况，各有调理治疗方法。至于气的寒热温凉，味的咸酸辛苦，都以和平调和，顺应其有利之处，谨慎遵循大道和方法，万举万全，所以能使气血平和，长久享有天命。）
It can cause the resolution of hard accumulations. One must subdue the disease that governs the condition and address its etiology first; thus, the Qi can be harmonized, and the disease will certainly be cured.) The Yellow Emperor said: Excellent. What is meant by obtaining results through regulating Qi? Qibo said: Treating contrary to or in accordance with the pathological trend, or treating contrary then in accordance, or in accordance then contrary, and unblocking the Qi to make it harmonious, this is the correct approach. (This section discusses the principles of contrariety and conformity in regulating Qi. "Obtaining results through regulating Qi" refers to mastering the laws of Qi's movement (contrary or conforming) to achieve harmony. For instance, if Qi moves normally from upper to lower, one should treat it contrarily; if Qi moves abnormally (rebelliously), one should treat it conformingly. Since Yang Qi naturally resides above and Yin Qi below, this is the normal direction; if Yang descends and Yin ascends, it is rebellious. Therefore, Qi must not only follow its nature but also be regulated. Thus, for conforming Qi, apply contrary treatment; for rebellious Qi, apply conforming guidance, so that Yin and Yang Qi harmonize above and below. This is the method of regulating Qi through contrariety and conformity. The previous section discussed contrariety and conformity in treating diseases; this section discusses them in regulating Qi. Xu Dongping stated: From this, one can intuitively understand the meaning of obstruction and patency, without seeking too far.) The Yellow Emperor said: Excellent. How do diseases involving the interior and exterior present themselves? (Diseases may arise from external pathogens, internal injuries, external pathogens combined with internal disorders, or internal pathogenesis compounded by external pathogens. The Seven Chapters on Annual Movements generally discuss diseases caused by external factors; this chapter further discusses pathogenesis from internal factors. However, there are cases of simultaneous internal and external involvement, hence the Emperor's question.) Qibo said: When a disease originates internally and manifests externally, regulate the interior. When a disease originates externally and affects the interior, treat the exterior. When a disease originates internally and becomes severe externally, first regulate the interior, then treat the exterior. When a disease originates externally and becomes severe internally, first treat the exterior, then regulate the interior. If the interior and exterior are unrelated, treat the primary disease. (Originating internally and manifesting externally indicates an internal cause affecting the surface, so regulate the interior. Originating externally and affecting the interior indicates an external cause affecting the viscera, so treat the exterior. When originating internally and becoming severe externally, the internal disease combines with external pathogens, manifesting severely outside; thus, treat the internal disease first, then the external pathogen. When originating externally and becoming severe internally, the external pathogen invades the interior and combines with internal disease, manifesting severely inside; thus, treat the external pathogen first, then regulate the internal disease. These are key methods for treating internal and external conditions. If there is only internal disease without external pathogens, or only external pathogens without internal disease, i.e., no interaction between interior and exterior, then treat the primary pathology. Wang Zilü stated: Internal diseases involve dysfunction of Zang-Fu Qi, so they require regulation. External diseases involve Six Excesses (Liu Yin), so they require treatment.) The Yellow Emperor said: Excellent. There is heat and fire, followed by aversion to cold and fever, resembling Malaria (Nue). Sometimes it occurs daily, sometimes every few days. What is the reason? Qibo said: When the Victorious Qi (Sheng) and Repaying Qi (Fu) meet, their quantities vary. If Yin Qi is abundant and Yang Qi is scarce, the interval between attacks is long. If Yang Qi is abundant and Yin Qi is scarce, the interval is short. This is due to the mutual contention of Sheng and Fu, with fluctuations in excess and deficiency following a rhythm; Malaria follows the same principle. (This section further discusses the Yin-Yang and interior-exterior dynamics within the body. "Heat and fire" refers to illness caused by Heat-Fire pathogens. Heat-Fire damages Qi, indicating the pathology is in the Qi level rather than the meridians. Subsequent aversion to cold and fever, resembling Malaria, results from the mutual invasion of Yin and Yang in the interior and exterior. When Yang is on the exterior and Yin invades it, there is aversion to cold; when Yin is in the interior and Yang invades it, there is fever. Variations in frequency (daily or intermittent) depend on the timing and quantity of the meeting between Sheng and Fu Qi. If Yin is abundant and Yang scarce, Heat remains in the Yin aspect longer, leading to longer intervals. If Yang is abundant and Yin scarce, Heat follows Yang and stays strong on the exterior, leading to shorter intervals. This reflects the rhythmic nature of Yin-Yang Sheng-Fu dynamics. Malaria itself is caused by external Excess pathogens. This chapter discusses internal Yin-Yang mutual invasion, distinct from external causes, clarifying that the "exterior" and "interior" mentioned earlier refer to external causes and internal pathogenesis respectively, differing from this chapter's context. Hence, "Malaria follows the same principle," meaning Malaria pathogens also involve Yin invading Yang and Yang invading Yin.) The Yellow Emperor said: Texts state that Cold diseases are treated with Heat, and Heat diseases with Cold. Practitioners cannot abandon these rules. Yet, some patients with Heat diseases remain hot after Cold treatment; those with Cold diseases remain cold after Heat treatment. Both conditions persist, and new diseases arise. How should they be treated? Qibo said: For cases where Cold treatment fails to reduce Heat, treat the Yin. For cases where Heat treatment fails to reduce Cold, treat the Yang. This is called seeking the root category. (This section addresses situations where standard Hot/Cold treatments fail. Failure of Cold treatment to resolve Cold indicates True Yin deficiency. Failure of Heat treatment to resolve Heat indicates True Yang deficiency. Prolonged use of Hot/Cold drugs without resolution leads to excessive deviation, so one must seek the underlying category to reduce the pathology. "Category" refers to the correspondence of Water/Fire and Hot/Cold within the Five Zang organs. "Treating Yin/Yang" here implies tonifying Yin and Yang. Using Cold to treat Heat and Heat to treat Cold is the standard method. Tonifying Yin to overcome Heat and tonifying Yang to overcome Cold represents the method of counter-assistance.) The Yellow Emperor said: Excellent. Why does taking Cold medicine result in increased Heat, and taking Heat medicine result in increased Cold? Qibo said: Because only the Sovereign Qi (Wang Qi) was treated, causing the reversal. The Yellow Emperor said: What if the Sovereign Qi is not treated, yet this happens? Qibo said: You ask thoroughly! It is because the categories of the Five Flavors were not considered. The Five Flavors enter the Stomach and each goes to its preferred organ. Sour enters the Liver first, Bitter enters the Heart first, Sweet enters the Spleen first, Acrid enters the Lung first, Salty enters the Kidney first. Entering and increasing the corresponding Qi is the normal transformation. Long-term increase of Qi leads to premature death. ("Wang" is pronounced as a falling tone. This section warns against the biased use of flavors and temperatures. The Four Seasons have Cold/Hot/Warm/Cool energies; the Five Zang have Sour/Bitter/Acrid/Salty/Pungent flavors. These should be used in harmony. Biased use leads to excess. Biased use of Cold makes Winter Coldness dominate, causing Cold intake to worsen Cold. Biased use of Heat makes Summer Heat dominate, causing Heat intake to worsen Heat. This is imbalance in using energies. Biased use of Bitter increases Heart Fire; biased use of Salty increases Kidney Water. This is imbalance in using flavors. All Five Flavors generate Five Qi; prolonged flavor intake increases Qi, leading to Yin-Yang excess or depletion. This emphasizes that flavors and energies must not be used biasedly. Xu Dongping noted: Since prolonged flavor intake increases Qi, Cold/Hot energies must especially not be used biasedly.) The Yellow Emperor said: Excellent. What is meant by the Jun-Chen-Zuo-Shi (Sovereign-Minister-Assistant-Envoy) structure of prescriptions? Qibo said: The herb that treats the main disease is the Sovereign (Jun); that which assists the Sovereign is the Minister (Chen); that which coordinates with the Minister is the Envoy (Shi). This does not refer to the Upper, Middle, and Lower grades. The Yellow Emperor said: What are the three grades? Qibo said: They clarify the distinction between beneficial and harmful properties. (Beneficial and harmful distinctions refer to toxicity. According to the *Shennong Bencao Jing*, there are 360 herbs. The 120 Upper Grade herbs are Sovereigns, nourishing life to correspond to Heaven, non-toxic, safe for long-term use, aimed at extending life and immortality. The 120 Middle Grade herbs are Ministers, nourishing nature to correspond to Humanity, varying in toxicity, used for treating disease and tonifying weakness. The 120 Lower Grade herbs are Assistants/Envoys, corresponding to Earth, highly toxic, not for long-term use, aimed at eliminating exogenous pathogens, breaking accumulations, and curing chronic diseases. The herbs in this classic are used either to tonify and harmonize Blood/Qi or to purge and calm excess pathogens. Thus, the herb treating the main disease is Sovereign, assisting herbs are Ministers, and coordinating herbs are Envoys, distinct from the Shennong classification. Each Emperor's teaching has its unique application.) The Yellow Emperor said: Excellent. How do diseases involving the interior and exterior present themselves? Qibo said: In regulating Qi, one must distinguish Yin and Yang, determine the interior and exterior, and respect their respective domains. Interior diseases are treated from the interior; exterior diseases are treated from the exterior. Mild cases are regulated; moderate cases are balanced; severe cases are drained using sweating or purging methods. Using Cold, Heat, Warm, or Cool therapies, reduce pathology according to its category, following what is beneficial. Adhering strictly to the Dao and methods ensures success in every attempt, maintaining balanced Qi and Blood, thereby prolonging life. The Yellow Emperor said: Excellent. (This section summarizes the principles of interior and exterior. Previous chapters discussed exogenous pathogens; the final chapter discusses endogenous pathogenesis, including interactions between interior and exterior, each with specific regulatory methods. Regarding the Cold/Hot/Warm/Cool of Qi and Sour/Bitter/Acrid/Salty of flavors, all are harmonized peacefully, following benefits, adhering to the Dao, ensuring success, balancing Qi and Blood, and prolonging life.)