味，大要先甘后咸。金位之主，其泻以辛，其补以酸，故阳明主治之味，大要先辛后酸。水位
之主，其泻以咸，其补以苦，故太阳主治之味，大要先咸后苦。木位之主，其泻以酸，其补以辛，故厥阴主
治之味，大要先酸后辛。少阴之主，与少阳同。土位之主，其泻以苦，其补以甘，故太阴主治之味，大要先苦
后甘。六气补泻之正味如此，尤必佐以所利，资以所生，是谓得气。
帝曰∶善。夫百病之生也，皆生于风寒暑湿燥火，以之化之变也。经言盛者泻之，虚者补之，
余锡以方士，而方士用之，尚未能十全，余欲令要道必行，桴鼓相应，犹拔刺雪 ，工巧
神圣，可得闻乎？
，污同。百病之生，不越风寒暑湿燥火六气之变化。补泻施治，未能十全，必治之十全，而要
道可行。桴鼓相应，犹刺虽久而可拔，污虽久而可雪，工巧臻于神圣，不同方士，帝故问之。
岐伯曰∶审察病机，无失气宜，此之谓也。
一岁六气，各有所宜，变化为病，各有其机，故当审察病机，无失气宜，此即神圣之谓也。
帝曰∶愿闻病机何如？
病机无穷，审察不易，故愿闻之。
岐伯曰∶诸风掉眩，皆属于肝。诸寒收引，皆属于肾。诸气
郁，皆属于肺。诸湿肿满，皆属于脾。诸热瞀螈，皆属于心。
心，旧本讹火，今改。有病无形之气，而内属于形藏者。有病有形之本，而内属于气化者，皆病机也。
如诸风而头目掉眩，病皆属于肝，风气通于肝也，诸寒而经脉收引，病皆属于肾，寒气通于
肾也。诸气而胸膈忿郁，病皆属于肺，诸气通于肺也。诸湿而身体肿满，病皆属于脾，湿气通于脾也。诸
热而目瞀经螈，病皆属于心，热气通于心也。此病无形之六气，而内属于有形之形藏也。
诸痛痒疮，皆属于火。诸厥固泄，皆属于下。诸痿喘呕，皆属
于上。
火，旧本讹心，今改。诸痛痒疮，皆属于手少阳三焦之火。诸寒厥而固泄，皆属于下。下，下焦也。
诸痿痹而喘呕皆属于上；上，上焦也。是三焦火热之气有余，则诸疮痛痒而病于外；三焦火热之气
不足，则诸厥固泄，诸痿喘呕，而病于内；以明三焦之气游行于上下，出入于内外也。
诸禁鼓栗，如丧神守，皆瞩于火。
禁，作噤。丧，去声。诸口噤无言而身鼓栗，如丧神明，失其
内守，乃手少阴心经之病。心者火也，故皆属于火。
诸痉项强，皆属于湿。
痉，手足搐搦也。诸痉急而项背强，乃足太阳膀胱之病。膀胱者，水湿之府，故皆属于湿。
诸逆冲上，皆属于火。
诸气逆而冲于胸膈之上，乃手厥阴心包之病。心包者火也，故皆属于火。
诸胀腹大，皆属于热。
诸胀满而腹大，乃足太阴脾经之病。热湿相蒸，脾土受病，故皆属于热。
诸躁狂越，皆属于火。
诸躁扰不宁，狂烦越度，乃足阳明胃经之病。阳明者，燥热之气也，故皆属于火。
诸暴强直，皆属于风。
诸一时卒暴，筋强而直，屈伸不能，乃足厥阴肝经之病。厥阴主风，故皆属于风。
诸病有声，鼓之如鼓，皆属于热。
诸病而鼻息有声，气上行而鼓动之，如鼓声者然，乃手太阴肺经之病。肺主气，气为阳，故皆属于热。
诸病 肿，疼酸惊骇，皆属于火。
酸，同 。 肿，肉肿也，肉肿则疼酸，气机不顺，则惊骇，
乃手阳明大肠之病。阳明者，燥热之气也，故皆属于火。
诸转反戾，水液混浊，皆属于热。
戾，了戾也。诸转反戾，则溲便不利，溲便不利则水液混浊，
乃手太阳小肠之病。太阳者，阳热之气也，故皆属于热。
诸病水液，澄澈清冷，皆属于寒。
水液澄澈清冷，则下焦虚寒，乃足少阴肾经之病。肾主水寒，故皆属于寒。
诸呕吐酸，暴注下迫，皆属于热。
呕吐酸水，暴注下迫，乃胆足少阳之病。少阳者，火也，故皆
属于热。此病有形之形藏，而内属于无形之六气也。
故大要曰∶谨守病机，各司其属，有者求之，无者求之，盛者责之，虚者责之，必先五胜，
疏其血气，令其调达，而致和平，此之谓也。
承上文而总结之。以明审察之法也。上文诸病，有属于肝心脾肺肾者，有属于风火热湿寒者，故大要曰，
谨守病机，各司其属。有属形藏之有形者，当求之而得其真；有属气化之无形者，亦当求之而得其真有余而
盛者，不得其平，故当责之。不及而虚者，不得其平，亦当责之。必先知五行之胜。若胜，则当疏其血气，
令其调达，而致和平。即此有无求之，盛虚责之之谓也。
帝曰∶善。五味阴阳之用，何如？
疏其血气，令其调达，必有五味阴阳之用，故相继而问之。
岐伯曰∶辛甘发散为阳，酸苦涌泄为阴，咸味涌泄为阴，淡味
渗泄为阳。六者，或收或散，或缓或急，或燥或润，或 或坚，以所利而行之，调其气使其平也。
五味阴阳之用，彼此相济以成。如辛主发散，从内而外，必济以甘，故辛甘之味，为能发散而属乎阳。
苦主涌泄，从中上涌，从中下泄，必济以酸，故酸苦之味，为能涌泄而属于阴。咸味润下，主能下泄，
能下泄，即能上涌，故咸味涌泄为阴。五味之外，复有淡味，淡主渍渗，能渍渗，即能行泄，故淡味渗泄
为阳。此辛甘酸苦咸淡六者，气味虽殊，功用相济，或收或散者，收而能散，散而
能收也。或缓或急者，缓而能急，急而能缓也。或燥或润者，燥而能润，润而能燥也。或 或坚者，
而能坚，坚而能 也。此五味阴阳相济，以为功也。各以所利而行之，疏其血气也。调其气，令其
调达也。疏其血气，令其调达，而致和平，故曰使其平也。
帝曰∶非调气而得者，治之奈何？有毒无毒，何先何后，愿闻其道。
承调气使平之言，而复问也。谓非调气而得，则当以药治之。药
之有毒无毒，调治何先何后，必有其道，故愿闻之。
岐伯曰∶有毒无毒，所治为主，适大小为制也。
治病各有其主，药之有毒无毒，以所治之病为主，更适方之大小以为制，此其道也。
帝曰∶请言其制。
请言大小之制。
岐伯曰∶君一臣二，制之小也；君一臣三佐五，制之中也；君一臣三佐九，制之大也。
寒者热之，热者寒之，微者逆之，甚者从之，坚者削之，客者除之，劳者温之，结者散之，留者
攻之，燥者濡之，急者缓之，散者收之，损者益之，逸者行之，惊者平之，上之
下之，摩之浴之，薄之劫之，开之发之，适事为故。
制方之道，君一臣二，无庸佐使，制济之小也。君一臣三佐五，制剂之中也。君一臣三佐九，制剂之大
也。制小制中制大，大要，病寒者热治之，病热者寒治之，病微者逆治之，病甚者从治之，
病坚者消削之，邪客者除去之，劳虚者温以治之，结聚者散以治之，留着者攻以治之，燥热者濡以治之，急疾
者缓以治之，耗散者收以治之，损伤者益以治之，逸置者行之，惊骇者平之，或举而上之，或推而下之，或膏
以摩之，或汤以浴之，或缓治以薄之，或急治以劫之，或开导之，或发散之。凡此皆各适其事之所宜，为复其故。
帝曰∶何谓逆从？
微者逆之，甚者从之，何谓？
岐伯曰∶逆者正治，从者反治，从小从多，观其事也。
逆者，以寒治热，以热治寒，是为正治。从者，以热治热，以
寒治寒，是为反治。制方小大，从小从多，则观其事之所宜也。
帝曰∶反治何谓？
正治者，治之正，反治者，治之反，故问反治何谓？
岐伯曰∶热因寒用，寒因热用，塞因塞用，通因通用，必伏其
所主，而先其所因，其始则同，其终则异，可使破积，可使溃坚，可使气和，可使必已。
反治之道，必以热治热，服药宜凉，是热因寒用也。以寒治寒，服药宜温，是寒因热用也。补药治
中满，是塞因塞用也。攻药治下利，是通因通用也。此寒热通塞之治，后必伏其所主之病，而
先其所因以投之，热治热，寒治寒，塞用塞，通用通，是其始则同。热者寒，寒者热，塞者通，通者塞，是
其终则异。塞因塞用，则正气自强，故可使破积，可使溃坚。通因通用，则邪不能容，故
可使气和，可使必已。此反治之道也。
帝曰∶善。气调而得者？何如？
上文论反治，帝欲详明正治，故问气调而得，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。
气调而得，正治之法也。上文云，逆者正治，故逆之乃所以从之。逆治而从之，若从治而反为逆
之矣。逆治之道，即上文疏其血气，令其调达之义。故曰∶疏气令调，则其道也。
帝曰∶善。病之中外何如？
中，犹内也。病有从内而外者，有从外而内者，故复问病之中外，以悉其机。
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。
治病必求于本，故从内之外者，当调其内；从外之内者，当治
其外；从内之外而盛于外者，亦先调其内而后治其外。
从外之内而盛于内者，亦先治其外，而后调其内，内病于脏腑，故曰调，外病于肌腠，故曰治。内
病在内，外病在外，中外不相及，则但治其主病。
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？
承上文内外之病，而问寒热似疟，或一日发，或间数日发，其在中在外何如？
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。
火热而复恶寒，恶寒而复发热，此为胜复之气；或一日发，或数日发，此为会遇之时；寒热有盛衰，发
日有远近，此胜复之气，会遇之时，而有多少也。间数日发者，病气在阴，阴气多而阳气少，则其发，间数日
而远；一日发者，病气在阳，阳气多而阴气少，则其发，一日而近。此即胜复之气相薄，而有盛
衰之节也。虽寒热有如疟状，究之疟亦同法。
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？
此复举寒热而探其治也。上文岐伯云∶寒者热之，热者寒之，故问，论言治寒以热，治热以寒，而方士
不能废绳墨而更其道。然寒热相兼，有病热者，先寒之而热∶有病寒者，先热之而寒，寒之热
之，二者皆在，寒之而热，热之而寒，则新病复起，何如以治？
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。
诸寒之而热者，以寒为本，故取之阴，当以热药治之。诸热之而寒者，以热为本，故取之阳，当以寒药
治之。夫寒之而热，治之以热，热之而寒，治之以寒，所谓求其属以治之也。
帝曰∶善。服寒而反热，服热而反寒，其故何也？
承上文之意而复问也。服寒治热，而反热；服热治寒，而反寒。新病复起，其故何也？
岐伯曰∶治其王气，是以反也。
王，去声。下同。春温夏热秋清冬寒，四时之王气也。王气当
顺之，若以寒治热，以热治寒，治其王气，是以反热反寒也。
帝曰∶不治王而然者，何也？
有不治王气，而反热反寒者何？
岐伯曰∶悉乎哉问也。不治五味属也。夫五味入胃，各归所喜，故酸先入肝，苦先入心，
甘先入脾，辛先入肺，咸先入肾。久而增气，物化之常也，气增而久，夭之由也。
故，旧本误攻，今改。不治王气，而五味之属，有以治之也。夫五味入胃，从胃而各归其所喜，故
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。味久而增其藏气，乃物化之
常也，藏气增而日久，则此胜彼衰，乃夭之由也。所以反热反寒，而病不愈也。
帝曰∶善。方制君臣，何谓也？
五味不可偏胜，故方制君臣，帝相因而问之。
岐伯曰∶主病之谓君，佐君之谓臣，应臣之谓使，非上中下三品之谓也。
使，去声。主病之药，多其分两，谓之君。佐君之药，少其分两，谓之臣。应
臣之药，分两更少，谓之使。非神农所取上中下三品之谓也。
帝曰∶三品何谓？
神农三品，何谓？
岐伯曰∶所以明善恶之殊贯也。
恶，如字。神农本经三百六十五种，以应周天之数。上品一百二十五种为君，中品一百二十种为臣，
下品一百二十种为佐使。上品无毒，主养命延年，益气轻身。中品或有毒或无毒，主流通经脉，
祛邪治病。下品有毒或大毒，主破坚积，除痼疾。三者之中，气味
善恶，补泻虽殊，理复通贯，所以明善恶之殊贯也。
帝曰∶善。病之中外，何如？
以三品之药，治中外之病，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。
别，音逼。以药治病，乃调气之方，故必别其在阴在阳，定其在中在外，各守其所在之乡，而内者
味道，大抵原则是先甘后咸。金气为主的时候，其泻法用辛味，其补法用酸味，所以阳明经主治的味道，大抵要先辛后酸。水气为主的时候，其泻法用咸味，其补法用苦味，所以太阳经主治的味道，大抵要先咸后苦。木气为主的时候，其泻法用酸味，其补法用辛味，所以厥阴经主治的味道，大抵要先酸后辛。少阴经的主治原则与少阳经相同。土气为主的时候，其泻法用苦味，其补法用甘味，所以太阴经主治的味道，大抵要先苦后甘。六气补泻的正味就是这样，还必须辅以有利于病情的药物，借助相生之理的药物，这就叫做“得气”。
黄帝说：好。各种疾病的产生，都源于风、寒、暑、湿、燥、火六气的变化。医经上说，实证用泻法，虚证用补法，我赐给医生方药，但医生使用这些方药，还不能做到十全十美。我希望能够推行这一关键道理，使疗效如鼓槌击鼓那样迅速相应，像拔除刺、洗去污垢那样彻底，达到技术精巧、神圣的境界，可以讲给我听吗？
（注：“雪”通“洩”，意为污秽。）各种疾病的产生，离不开风、寒、暑、湿、燥、火六气的变化。补泻治疗未能十全十美，必须达到十全十美，关键道理才能推行。如鼓槌击鼓般响应，就像刺虽然久留仍可拔出，污垢虽然陈旧仍可洗净，医术技巧达到神圣境界，不同于普通医生，所以黄帝这样问。
岐伯说：审察疾病发生的机理，不违背六气的气候适宜规律，说的就是这个道理。
一年有六气，各有适宜的规律，变化成为疾病，各有其机理，所以应当审察疾病机理，不违背气候适宜规律，这就是所谓的神圣境界。
疾病机理无穷无尽，审察并不容易，所以希望听听。
岐伯说：凡是风邪引起的肢体震颤、头晕目眩，都归属于肝。凡是寒邪引起的筋脉收缩牵引，都归属于肾。凡是气机郁滞，都归属于肺。凡是湿邪引起的浮肿、胀满，都归属于脾。凡是热邪引起的神志昏蒙、抽搐，都归属于心。（注：旧本将“心”误作“火”，今改正。）有病无形之气，而内属于有形脏腑的；有病有形之本，而内属于气化功能的，这些都是疾病机理。比如各种风邪导致头目震颤眩晕，病都归属于肝，因为风气通于肝；各种寒邪导致经脉收缩牵引，病都归属于肾，因为寒气通于肾；各种气机导致胸膈烦闷郁结，病都归属于肺，因为诸气通于肺；各种湿邪导致身体浮肿胀满，病都归属于脾，因为湿气通于脾；各种热邪导致眼睛昏花、筋脉抽搐，病都归属于心，因为热气通于心。这是无形的六气，内属于有形的脏腑。
凡是疼痛、瘙痒、疮疡，都归属于火。凡是厥逆、二便不通或失禁，都归属于下焦。凡是痿证、喘促、呕吐，都归属于上焦。（注：火，旧本误作“心”，今改正。）各种疼痛瘙痒疮疡，都归属于手少阳三焦之火。各种寒厥及二便不通或失禁，都归属于下焦。下焦指下焦。各种痿痹及喘呕都归属于上焦；上焦指上焦。这是三焦火热之气有余，则出现各种疮疡疼痛瘙痒而病在体表；三焦火热之气不足，则出现各种厥逆、二便不通或失禁、痿证、喘呕，而病在体内；以此说明三焦之气游行于上下，出入于内外。
凡是口噤不语、身体颤抖怕冷，如同丧失神明主宰一样，都归属于火。（注：禁，通“噤”。丧，读去声。）各种口噤不能言语而身体颤抖怕冷，如同丧失神明，失去内在主宰，乃手少阴心经的病。心属火，所以都归属于火。
凡是痉挛、项背强直，都归属于湿。（注：痉，指手足搐搦。）各种痉挛拘急而项背强直，乃足太阳膀胱经的病。膀胱是水湿之腑，所以都归属于湿。
凡是气逆冲上，都归属于火。
各种气逆冲于胸膈之上，乃手厥阴心包络的病。心包络属火，所以都归属于火。
凡是腹部胀大，都归属于热。
各种胀满而腹部膨大，乃足太阴脾经的病。热湿相互蒸腾，脾土受病，所以都归属于热。
凡是烦躁狂乱、行为越常，都归属于火。
各种躁动不安、狂乱烦扰、行为越度，乃足阳明胃经的病。阳明经是燥热之气，所以都归属于火。
凡是突然发生的筋脉强直，都归属于风。
各种一时猝发，筋脉强直，屈伸不能，乃足厥阴肝经的病。厥阴主风，所以都归属于风。
凡是疾病伴有声响，叩击腹部如鼓声，都归属于热。
各种疾病而鼻息有声，气上行而鼓动，如鼓声一般，乃手太阴肺经的病。肺主气，气为阳，所以都归属于热。
凡是疾病出现肌肉肿胀、疼痛酸楚、惊骇，都归属于火。（注：酸，同“痠”。肿，指肌肉肿胀。）肌肉肿胀则疼痛酸楚，气机不顺则惊骇，乃手阳明大肠经的病。阳明经是燥热之气，所以都归属于火。
凡是身体扭转反折、小便浑浊，都归属于热。（注：戾，指身体曲屈不正。）各种扭转反折，则小便不利，小便不利则水液浑浊，乃手太阳小肠经的病。太阳经是阳热之气，所以都归属于热。
凡是排泄物清澄透明、寒冷，都归属于寒。
水液清澄寒冷，则是下焦虚寒，乃足少阴肾经的病。肾主水寒，所以都归属于寒。
呕吐酸水，急剧腹泻且里急后重，乃胆经和足少阳胆经的病。少阳经属火，所以都归属于热。这是有形的脏腑，内归属于无形的六气。
所以大要说：谨慎地守住疾病机理，分别归属其脏腑或六气，有的要探求原因，没有的要探求原因，盛的要责其有余，虚的要责其不足，必须先明了五行相胜的关系，疏通其气血，使其调达顺畅，从而达到平和状态，说的就是这个道理。
承接上文进行总结。以阐明审察的方法。上文所述的各种病，有的归属于肝心脾肺肾，有的归属于风火热湿寒，所以大要说，谨慎守住疾病机理，分别归属其类。有属于形藏有形的，应当探求以得其真；有属于气化无形的，也应当探求以得其真。有余而盛的，不得平衡，所以应当责其有余。不及而虚的，不得平衡，也应当责其不足。必须先知晓五行的胜克关系。如果发生胜克，就应当疏通其气血，使其调达顺畅，从而达到和平。这就是所谓的有无探求、盛虚责过的意思。
疏通气血，使其调达顺畅，必然需要五味阴阳的作用，所以接着询问。
岐伯说：辛味和甘味能发散，属于阳；酸味和苦味能涌吐和泄降，属于阴；咸味能涌吐和泄降，属于阴；淡味能渗湿和泄利，属于阳。这六种味道，有的收敛有的发散，有的缓和有的紧急，有的燥烈有的滋润，有的软坚有的坚硬，根据有利病情来运用，调理气机使其平和。
五味阴阳的作用，彼此相辅相成。比如辛主发散，从内向外，必须配合甘味，所以辛甘的味道，能发散而属于阳。苦主涌泄，从中上涌，从中下泄，必须配合酸味，所以酸苦的味道，能涌泄而属于阴。咸味润下，主要能下泄，能下泄即能上涌，所以咸味涌泄属于阴。五味之外，还有淡味，淡主浸泡渗透，能浸泡渗透即能行泄，所以淡味渗泄属于阳。这辛、甘、酸、苦、咸、淡六种，气味虽然不同，功用相辅相成，有的收有的散，收而能散，散而能收；有的缓有的急，缓而能急，急而能缓；有的燥有的润，燥而能润，润而能燥；有的软坚有的坚硬，软而能坚，坚而能软。这是五味阴阳相辅相成以发挥作用。各自根据有利病情来运用，疏通其气血。调理其气，使其调达顺畅。疏通气血，使其调达顺畅，从而达到平和，所以说使其平和。
黄帝说：不是通过调气而治愈的，怎么治疗？有毒的药和无毒的药，先用哪个后用哪个，愿意听听其中的道理。
承接调气使平和的话，又进行询问。谓如果不是通过调气治愈，就当用药治疗。药有毒无毒，调治先后顺序，必有其道，所以希望听听。
岐伯说：无论药有毒无毒，都以所治疗的疾病为主，适当确定方剂的大小来制定剂量。
治病各有其主要针对点，药有毒无毒，以所治之病为主，再适当适应方剂的大小来制定剂量，这就是其道。
黄帝说：请讲讲制定的规则。
请讲讲大小方的规则。
岐伯说：君药一味，臣药两味，是小方；君药一味，臣药三味，佐药五味，是中方；君药一味，臣药三味，佐药九味，是大方。
寒证用热药治疗，热证用寒药治疗，病轻的逆其病性治疗，病重的顺其病性治疗，坚硬的消削它，客邪祛除它，劳倦的用温药治疗，郁结的消散它，留滞的攻逐它，干燥的滋润它，拘急的缓和它，耗散的收敛它，损伤的补益它，安逸的推动它，惊骇的平复它，在上者使之下降，在下者使之上升，按摩它，洗浴它，缓治以削弱它，急治以劫夺它，开导它，发散它，适合事情为原则。
制方的道理，君一臣二，不需要佐使药，制剂较小。君一臣三佐五，制剂中等。君一臣三佐九，制剂较大。制小方、中方、大方，大要是：病寒的用热法治，病热的用寒法治，病轻的逆法治，病重的从法治，病坚的消削它，邪客的除去它，劳虚的用温法治，结聚的用散法治，留着的用攻法治，燥热的用濡法治，急疾的用缓法治，耗散的用收法治，损伤的用益法治，安逸的用行法治，惊骇的用平法治，或者举而上之，或者推而下之，或者膏摩，或者汤浴，或者缓治薄之，或者急治劫之，或者开导，或者发散。凡此皆各适合其事宜，以恢复常态。
黄帝说：什么叫逆治和从治？
病轻的逆治，病重的从治，是什么意思？
岐伯说：逆治是正治，从治是反治，从小方到大方，观察病情而定。
逆治，是用寒治热，用热治寒，这叫正治。从治，是用热治热，用寒治寒，这叫反治。制方大小，从小到多，则观察病情之所宜。
岐伯说：热因寒用，寒因热用，塞因塞用，通因通用，必须制服其所主之病，先治其病因，开始看似相同，最终却不同，可以破除积滞，可以溃散坚结，可以使气和顺，可以使病必愈。
反治之道，必须以热治热，服药宜凉，这是热因寒用。以寒治寒，服药宜温，这是寒因热用。补药治疗中满，这是塞因塞用。攻下药治疗下利，这是通因通用。这种寒热通塞的治疗，后来必须制服其所主之病，而先治其病因以投药，热治热，寒治寒，塞用塞，通用通，这是开始相同。热者寒之，寒者热之，塞者通之，通者塞之，这是最终不同。塞因塞用，则正气自强，所以可以破除积滞，可以溃散坚结。通因通用，则邪气不能容留，所以可以使气和顺，可以使病必愈。这就是反治之道。
黄帝说：好。通过调气而治愈的，是怎样的？
上文论述反治，黄帝想详细阐明正治，所以问通过调气而治愈，是怎样的？
岐伯说：逆治和从治，逆而随之，随而逆之，疏通气机使其调和，就是其道。
通过调气而治愈，是正治之法。上文说，逆治是正治，所以逆治就是为了顺从病情。逆治而顺从它，若从治反而成为逆治了。逆治之道，即上文疏通气血，使其调达顺畅的意思。所以说：疏通气机使其调和，就是其道。
黄帝说：好。病在内外的情况是怎样的？
中，就是内。病有从内传外的，有从外传内的，所以又问病的中外情况，以详尽其机理。
岐伯说：从内传外的，调理内部；从外传内的，治疗外部；从内传外而在外部症状严重的，先调理内部而后治疗外部；从外传内而在内部症状严重的，先治疗外部而后调理内部；内外互不影响的，则治疗主要病症。
治病必求于本，所以从内传外的，应当调理内部；从外传内的，应当治疗外部；从内传外而在外部严重的，也先调理内部而后治疗外部。
从外传内而在内部严重的，也先治疗外部而后调理内部，内病在脏腑，所以叫“调”，外病在肌腠，所以叫“治”。内病在内，外病在外，内外互不影响，则只治疗其主要病症。
黄帝说：好。火热之气反复，出现恶寒发热，像疟疾的症状，有时一天发作，有时隔几天发作，这是什么缘故？
承接上文内外之病，而问寒热似疟，有时一天发作，有时隔几天发作，是在内还是在外？
岐伯说：胜复之气相遇的时间，有多有少。阴气多而阳气少，则发作间隔远；阳气多而阴气少，则发作间隔近。这是胜复之气相互搏击，盛衰的节律，疟疾也遵循同样的法则。
火热而复见恶寒，恶寒而复见发热，此为胜复之气；有时一天发作，有时数日发作，此为相遇的时间；寒热有盛衰，发作日子有远近，这是胜复之气相遇的时间有多有少。隔数日发作的，病气在阴，阴气多而阳气少，则发作间隔数日而远；一日发作的，病气在阳，阳气多而阴气少，则发作一日而近。这就是胜复之气相互搏击，而有盛衰的节律。虽然寒热像疟疾症状，究其实质，疟疾也遵循同样法则。
黄帝说：医论说治寒用热药，治热用寒药，而医生不能废弃规矩而改变其道，但有患热病的用寒药治疗后热更甚，患寒病的用热药治疗后寒更甚，这两种情况都存在，新病又起，怎么治疗？
这再次列举寒热来探讨治疗。上文岐伯说：寒者热之，热者寒之，所以问，医论说治寒用热，治热用寒，而医生不能废弃规矩而改变其道。然而寒热相兼，有患热病的，先用寒药治而热更甚；有患寒病的，先用热药治而寒更甚，寒治热治，两种情况都在，寒之而热，热之而寒，则新病又起，如何治疗？
岐伯说：各种用寒药治疗而热不退的，取之于阴；用热药治疗而寒不退的，取之于阳。这就是所谓探求其所属根本。
各种用寒药治疗而热不退的，以阴虚为本，所以取之于阴，应当用热药治疗。各种用热药治疗而寒不退的，以阳虚为本，所以取之于阳，应当用寒药治疗。夫寒之而热，治之以热，热之而寒，治之以寒，这就是所谓探求其所属根本来治疗。
黄帝说：好。服用寒药反而发热，服用热药反而发寒，这是什么缘故？
承接上文之意又进行询问。服寒药治热病，反而发热；服热药治寒病，反而发寒。新病又起，是什么缘故？
王，读去声。下同。春温夏热秋清冬寒，是四时的王气。王气应当顺应，如果用寒治热，用热治寒，治疗的是王气，所以反而出现热或寒。
岐伯说：问得很周全啊。是因为没有治疗五味所属的根本。那五味进入胃中，各自归于其所喜好的脏腑，所以酸味先入肝，苦味先入心，甘味先入脾，辛味先入肺，咸味先入肾。长久服用会增加脏气，这是物化的一般规律，脏气增加久了，就会导致夭折的原因。
故，旧本误作“攻”，今改正。不治疗王气，而用五味所属来治疗。夫五味进入胃中，从胃而各自归其所喜好的脏腑，所以酸味先入肝，苦味先入心，甘味先入脾，辛味先入肺，咸味先入肾。味道长久增加其脏气，是物化的常理，脏气增加而日久，则此胜彼衰，是夭折的原因。所以反而发热发寒，而病不愈。
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，不是指神农所分的上中下三品。
使，读去声。主治疾病的药，分量多，称为君。辅助君的药，分量少，称为臣。配合臣的药，分量更少，称为使。不是神农所取的上中下三品的意思。
黄帝说：三品是什么意思？
神农三品，是什么意思？
岐伯说：用来表明善恶的不同类别。
恶，读原字。神农《本经》三百六十五种，以对应周天之数。上品一百二十五种为君，中品一百二十种为臣，下品一百二十种为佐使。上品无毒，主要保养生命、延年益寿、益气轻身。中品有的有毒有的无毒，主要流通经脉、祛邪治病。下品有的有毒有的大毒，主要破除坚积、消除顽固疾病。三者之中，气味善恶，补泻虽然不同，道理却是贯通的，所以表明善恶的不同类别。
黄帝说：好。病在中外的情况是怎样的？
用三品之药，治疗内外的病，是怎样的？
岐伯说：调气的方剂，必须辨别阴阳，确定其中外，各守其所在部位，内病在内治，外病在外治，病轻的调理它，其次平复它，病盛的攻夺它，用汗法下法，寒热温凉，用所属性质的药物衰减它，跟随其有利之处，谨慎遵循道法，万次治疗万次全愈，气血纯正平和，长久享有天命。
别，音逼。用药治病，是调气的方剂，所以必须辨别其在阴在阳，确定其中在外，各守其所在之乡，而内病
The flavors generally follow the principle of being sweet first and salty later. When Metal is dominant, its draining method uses pungent flavor, and its tonifying method uses sour flavor; therefore, the flavors for treating the Yangming channel generally should be pungent first and sour later. When Water is dominant, its draining method uses salty flavor, and its tonifying method uses bitter flavor; therefore, the flavors for treating the Taiyang channel generally should be salty first and bitter later. When Wood is dominant, its draining method uses sour flavor, and its tonifying method uses pungent flavor; therefore, the flavors for treating the Jueyin channel generally should be sour first and pungent later. The treatment principle for the Shaoyin channel is the same as that for the Shaoyang channel. When Earth is dominant, its draining method uses bitter flavor, and its tonifying method uses sweet flavor; therefore, the flavors for treating the Taiyin channel generally should be bitter first and sweet later. This is the correct flavor profile for the supplementation and draining of the Six Qi (Wind, Heat, Summerheat, Dampness, Dryness, Cold). It is essential to assist with flavors beneficial to the condition and utilize flavors based on the generating cycle; this is called "obtaining the Qi."
The Yellow Emperor said: Excellent. The origin of all diseases lies in the transformations and variations of Wind, Cold, Summerheat, Dampness, Dryness, and Fire. The classics state: drain excess, tonify deficiency. I have bestowed prescriptions upon physicians, yet their application does not always achieve perfect results. I wish to implement this fundamental principle so that therapeutic effects are as immediate as a drumstick striking a drum, as thorough as removing a thorn or washing away dirt, reaching a level of skill that is exquisite and divine. May I hear how this can be achieved?
(Note: "Xue" is synonymous with "Xie," meaning filth.) The origin of all diseases does not exceed the changes of the Six Qi. If supplementation and draining therapies fail to achieve perfection, one must strive for perfection so that the fundamental principle can be implemented. Responding like a drum, just as a thorn can be removed even if long embedded, and dirt can be washed away even if old, medical skill reaches a divine level, distinct from ordinary practitioners; thus, the Yellow Emperor asks.
Qibo said: Examine the disease pathogenesis carefully, and do not deviate from the suitability of the Qi (climatic factors); this is what is meant.
Each of the Six Qi in a year has its own suitability. Changes become diseases, each with its own mechanism. Therefore, one must examine the disease pathogenesis and not miss the climatic suitability; this is referred to as divinity and sageliness.
The Yellow Emperor said: I wish to hear about the disease pathogenesis.
The disease pathogenesis is infinite, and examination is not easy; hence, I wish to hear it.
Qibo said: All cases of wind causing tremors and dizziness belong to the Liver. All cases of cold causing contraction and pulling belong to the Kidney. All cases of Qi stagnation belong to the Lung. All cases of dampness causing swelling and fullness belong to the Spleen. All cases of heat causing mental clouding and convulsions belong to the Heart. (Note: Old editions erroneously wrote "Fire" instead of "Heart"; corrected here.) Diseases involving formless Qi internally belonging to formed organs, or diseases involving formed roots internally belonging to Qi transformation, are all disease pathogenesis. For example, various winds causing head and eye tremors and dizziness belong to the Liver, as Wind Qi connects to the Liver; various colds causing meridian contraction belong to the Kidney, as Cold Qi connects to the Kidney; various Qi issues causing chest and diaphragm oppression belong to the Lung, as Qi connects to the Lung; various dampness causing body swelling and fullness belong to the Spleen, as Dampness connects to the Spleen; various heats causing visual clouding and tendon spasms belong to the Heart, as Heat Qi connects to the Heart. This illustrates formless Six Qi internally belonging to formed viscera.
All cases of pain, itching, and sores belong to Fire. All cases of Jue (reversal) and retention/incontinence belong to the Lower Jiao. All cases of Wei (atrophy), wheezing, and vomiting belong to the Upper Jiao. (Note: Fire, old editions erroneously wrote "Heart"; corrected here.) Various pains, itching, and sores belong to the Fire of the Hand-Shaoyang Sanjiao (Triple Burner). Various cold Jue and retention/incontinence belong to the Lower Jiao. The Lower Jiao refers to the Lower Jiao. Various Wei bi (atrophy and numbness) and wheezing/vomiting belong to the Upper Jiao; the Upper Jiao refers to the Upper Jiao. This indicates that when Sanjiao Fire-Heat Qi is excessive, various sores, pain, and itching occur externally; when Sanjiao Fire-Heat Qi is insufficient, various Jue, retention/incontinence, Wei, and wheezing/vomiting occur internally; thereby clarifying that Sanjiao Qi travels up and down, entering and exiting inside and outside.
All cases of lockjaw, shivering, and loss of spiritual control belong to Fire. (Note: "Jin" is synonymous with "Jin" [lockjaw]. "Sang" is pronounced with the departing tone.) Various cases of lockjaw without speech and body shivering, resembling a loss of spiritual essence and internal control, are diseases of the Hand-Shaoyin Heart Meridian. The Heart belongs to Fire; therefore, they all belong to Fire.
All cases of spasm and neck stiffness belong to Dampness. (Note: "Jing" refers to hand and foot spasms.) Various cases of spasm and neck/back stiffness are diseases of the Foot-Taiyang Bladder Meridian. The Bladder is the mansion of Water and Dampness; therefore, they all belong to Dampness.
All cases of rebellious Qi rushing upward belong to Fire.
Various cases of rebellious Qi rushing above the chest and diaphragm are diseases of the Hand-Jueyin Pericardium. The Pericardium belongs to Fire; therefore, they all belong to Fire.
All cases of abdominal distension and enlargement belong to Heat.
Various cases of distension and large abdomen are diseases of the Foot-Taiyin Spleen Meridian. Heat and Dampness steaming together cause disease in the Spleen Earth; therefore, they all belong to Heat.
All cases of restlessness, mania, and transgression belong to Fire.
Various cases of restless agitation, manic irritability, and behavioral transgression are diseases of the Foot-Yangming Stomach Meridian. the Yangming channel represents Dryness-Heat Qi; therefore, they all belong to Fire.
All cases of sudden rigidity belong to Wind.
Various cases of sudden onset with rigid tendons unable to flex or extend are diseases of the Foot-Jueyin Liver Meridian. Jueyin governs Wind; therefore, they all belong to Wind.
All cases of diseases with sounds, where percussion yields a drum-like sound, belong to Heat.
Various cases with audible nasal breathing, where Qi ascends and causes vibration like a drum, are diseases of the Hand-Taiyin Lung Meridian. The Lung governs Qi, and Qi is Yang; therefore, they all belong to Heat.
All cases of disease presenting with muscle swelling, pain, soreness, and fright belong to Fire. (Note: "Suan" is synonymous with "Suan" [soreness]. "Zhong" refers to muscle swelling.) Muscle swelling causes pain and soreness; irregular Qi mechanism causes fright. These are diseases of the Hand-Yangming Large Intestine Meridian. the Yangming channel represents Dryness-Heat Qi; therefore, they all belong to Fire.
All cases of twisting, retroversion, and turbid urine belong to Heat. (Note: "Li" refers to abnormal curvature.) Various cases of twisting and retroversion lead to difficult urination and defecation; difficult urination leads to turbid fluids. These are diseases of the Hand-Taiyang Small Intestine Meridian. the Taiyang channel represents Yang-Heat Qi; therefore, they all belong to Heat.
All cases of bodily fluids that are clear, transparent, and cold belong to Cold.
Clear, transparent, and cold fluids indicate deficiency-cold in the Lower Jiao. These are diseases of the Foot-Shaoyin Kidney Meridian. the Kidney governs Water and Cold; therefore, they all belong to Cold.
All cases of vomiting acid water, sudden diarrhea with tenesmus belong to Heat.
Vomiting acid water and sudden diarrhea with tenesmus are diseases of the Gallbladder and Foot-Shaoyang Gallbladder Meridian. the Shaoyang channel belongs to Fire; therefore, they all belong to Heat. This illustrates formed viscera internally belonging to formless Six Qi.
Therefore, the general rule states: Carefully observe the disease pathogenesis, assign each to its category. Investigate what is present and what is absent. Address excess by blaming the surplus, and address deficiency by blaming the lack. First, understand the Five Phases' overcoming relationships. Then, unblock the Blood and Qi, allowing them to flow smoothly and harmoniously, thereby achieving peace. This is what is meant.
This summarizes the preceding text, elucidating the method of examination. The diseases mentioned previously belong either to the Zang organs (Liver, Heart, Spleen, Lung, Kidney) or to the Six Qi (Wind, Fire/Heat, Dampness, Cold). Thus, the general rule states: carefully observe the pathogenesis and assign categories. For those belonging to formed viscera, seek the truth; for those belonging to formless Qi transformation, also seek the truth. Excess and abundance disrupt balance, so they must be addressed. Deficiency and insufficiency disrupt balance, so they must also be addressed. One must first know the overcoming relationships of the Five Phases. If overcoming occurs, one must unblock the Blood and Qi, allowing them to flow smoothly to achieve harmony. This is the meaning of investigating presence/absence and addressing excess/deficiency.
The Yellow Emperor said: Excellent. What is the use of the Yin-Yang applications of the Five Flavors?
To unblock the Blood and Qi and allow them to flow smoothly, the use of the Five Flavors and Yin-Yang is necessary; hence, the subsequent question.
Qibo said: Pungent and Sweet flavors that disperse and emit belong to Yang. Sour and Bitter flavors that induce vomiting and drain belong to Yin. Salty flavor that induces vomiting and drains belongs to Yin. Bland flavor that seeps and drains belongs to Yang. These six flavors may astringe or disperse, relax or tense, dry or moisten, soften or harden. They are administered according to what is beneficial, regulating the Qi to bring it to equilibrium.
The Yin-Yang uses of the Five Flavors complement each other. For instance, Pungent disperses outward from within; it must be assisted by Sweet. Thus, Pungent-Sweet flavors disperse and belong to Yang. Bitter induces vomiting and drains downward from the middle; it must be assisted by Sour. Thus, Sour-Bitter flavors induce vomiting/drain and belong to Yin. Salty flavor moistens and descends, primarily draining downward; draining downward implies ascending capability, so Salty flavor inducing vomiting/draining belongs to Yin. Beyond the Five Flavors, there is the Bland flavor. Bland flavor soaks and seeps; soaking and seeping implies draining, so Bland flavor seeping/draining belongs to Yang. These six—Pungent, Sweet, Sour, Bitter, Salty, and Bland—have different aromas and flavors but complementary functions. Some astringe, some disperse; astringing allows dispersion, dispersion allows astringing. Some relax, some tense; relaxing allows tension, tension allows relaxation. Some dry, some moisten; drying allows moistening, moistening allows drying. Some soften, some harden; softening allows hardening, hardening allows softening. This is the complementary function of Yin-Yang among the Five Flavors. Administered according to benefit, they unblock the Blood and Qi. Regulating the Qi ensures smooth flow. Unblocking Blood and Qi achieves harmony, hence "bringing it to peace."
The Yellow Emperor said: For those not cured by Qi regulation, how should they be treated? Regarding toxic and non-toxic herbs, which should be used first or last? I wish to hear the principle.
Continuing from the statement on regulating Qi to achieve peace, another question arises. If not cured by Qi regulation, herbal treatment is required. Regarding the toxicity of herbs and the order of administration, there must be a principle; hence, I wish to hear it.
Qibo said: Whether toxic or non-toxic, the treatment should be primary, adjusted according to the size of the prescription.
Treating diseases has specific targets. Whether herbs are toxic or non-toxic, the treatment target is primary; additionally, the size of the prescription determines the dosage. This is the principle.
The Yellow Emperor said: Please explain the system.
Please explain the system of large and small prescriptions.
Qibo said: One Sovereign herb and two Ministers constitute a small prescription. One Sovereign, three Ministers, and five Assistants constitute a medium prescription. One Sovereign, three Ministers, and nine Assistants constitute a large prescription.
Cold is treated with Heat; Heat is treated with Cold. Minor conditions are treated oppositely (counteracting); severe conditions are treated similarly (following). Hardness is reduced; external pathogens are expelled. Exhaustion is warmed; accumulation is dispersed. Stagnation is attacked; dryness is moistened. Tension is relaxed; scattering is astringed. Damage is tonified; lethargy is activated. Fright is calmed. Ascending disorders are descended; descending disorders are ascended. Massage and bathing are applied. Mild treatments weaken; urgent treatments劫 (rob/seize). Open and disperse. Adapt to the situation as the goal.
The principle of prescribing: One Sovereign and two Ministers, without Assistants or Envoys, constitutes a small preparation. One Sovereign, three Ministers, and five Assistants constitutes a medium preparation. One Sovereign, three Ministers, and nine Assistants constitutes a large preparation. Small, medium, and large preparations generally dictate: Cold diseases treated with Heat; Heat diseases treated with Cold; minor diseases treated counteractively; severe diseases treated conformingly; hardness reduced; external pathogens expelled; exhaustion warmed; accumulation dispersed; stagnation attacked; dryness moistened; tension relaxed; scattering astringed; damage tonified; lethargy activated; fright calmed; things lifted and ascended, pushed and descended; ointments for massage, decoctions for bathing; mild treatment to weaken, urgent treatment to seize; opening and dispersing. All these adapt to the specific situation to restore the original state.
The Yellow Emperor said: What are Counteraction (Ni) and Conformity (Cong)?
Minor conditions are treated counteractively; severe conditions are treated conformingly. What does this mean?
Qibo said: Counteraction is Standard Treatment (Zheng Zhi); Conformity is Reverse Treatment (Fan Zhi). From small to large, observe the circumstances.
Counteraction means treating Heat with Cold and Cold with Heat; this is Standard Treatment. Conformity means treating Heat with Heat and Cold with Cold; this is Reverse Treatment. Prescribing sizes, from small to many, depend on observing the appropriateness of the case.
The Yellow Emperor said: What is Reverse Treatment?
Standard Treatment is normal treatment; Reverse Treatment is contrary treatment. Hence, I ask what Reverse Treatment is.
Qibo said: Treating Heat using Cold administration, treating Cold using Heat administration, treating Obstruction with Obstruction methods, treating Flow with Flow methods. One must subdue the governing factor and address the root cause first. Initially, they appear similar; finally, they differ. This can break accumulations, dissolve hardness, harmonize Qi, and ensure cure.
The principle of Reverse Treatment: To treat Heat with Heat, administer cool medicine; this is "Treating Heat using Cold administration." To treat Cold with Cold, administer warm medicine; this is "Treating Cold using Heat administration." Using tonics to treat fullness is "Treating Obstruction with Obstruction." Using purgatives to treat diarrhea is "Treating Flow with Flow." In these treatments of Cold/Heat and Obstruction/Flow, one must eventually subdue the governing disease and first address the cause. Treating Heat with Heat, Cold with Cold, Obstruction with Obstruction, Flow with Flow—this is the initial similarity. Treating Heat with Cold, Cold with Heat, Obstruction with Flow, Flow with Obstruction—this is the final difference. "Treating Obstruction with Obstruction" strengthens righteous Qi, thus breaking accumulations and dissolving hardness. "Treating Flow with Flow" prevents pathogen retention, thus harmonizing Qi and ensuring cure. This is the principle of Reverse Treatment.
The Yellow Emperor said: Excellent. What about curing through Qi regulation?
The previous section discussed Reverse Treatment; the Yellow Emperor wishes to clarify Standard Treatment, hence asking about curing through Qi regulation.
Qibo said: Counteracting and following, counteracting while following, following while counteracting. Unblocking Qi to make it regulated is the way.
Curing through Qi regulation is the method of Standard Treatment. As stated earlier, Counteraction is Standard Treatment; thus, counteracting is actually following. Counteracting while following, or following while counteracting, aligns with the principle of unblocking Blood and Qi to ensure smooth flow, as mentioned earlier. Hence, "unblocking Qi to regulate it" is the way.
The Yellow Emperor said: Excellent. What about diseases inside and outside?
"Zhong" means inside. Diseases may originate internally and manifest externally, or externally and manifest internally. Hence, I ask about internal and external diseases to fully understand the mechanism.
Qibo said: For diseases originating internally and manifesting externally, regulate the interior. For diseases originating externally and manifesting internally, treat the exterior. For diseases originating internally and manifesting severely externally, first regulate the interior, then treat the exterior. For diseases originating externally and manifesting severely internally, first treat the exterior, then regulate the interior. If interior and exterior are unrelated, treat the primary disease.
Treating disease requires seeking the root. Thus, for diseases originating internally and manifesting externally, regulate the interior; for those originating externally and manifesting internally, treat the exterior. For those originating internally and manifesting severely externally, first regulate the interior, then treat the exterior.
For those originating externally and manifesting severely internally, first treat the exterior, then regulate the interior. Internal disease in Zang-Fu is called "regulation"; external disease in muscles/skin is called "treatment." If internal and exterior are unrelated, only the primary disease is treated.
The Yellow Emperor said: Excellent. When Fire-Heat recurs with aversion to cold and fever, resembling malaria, sometimes occurring daily, sometimes every few days, what is the reason?
Continuing from internal/external diseases, asking about cold/fever resembling malaria, daily or intermittent, whether internal or external.
Qibo said: The time of encounter between Overcoming (Sheng) and Repaying (Fu) Qi varies. When Yin Qi is abundant and Yang Qi is scarce, the interval between attacks is long. When Yang Qi is abundant and Yin Qi is scarce, the interval is short. This is the interplay of Overcoming and Repaying Qi, with rhythms of abundance and scarcity; Malaria follows the same law.
Fire-Heat recurring with aversion to cold, and aversion to cold recurring with fever, constitutes Overcoming and Repaying Qi. Daily or multi-day occurrence constitutes the time of encounter. Variations in cold/fever severity and attack intervals reflect the variation in the encounter time of Overcoming and Repaying Qi. Intermittent attacks imply pathogenic Qi in Yin; abundant Yin and scarce Yang result in longer intervals. Daily attacks imply pathogenic Qi in Yang; abundant Yang and scarce Yin result in shorter intervals. This is the interplay of Overcoming and Repaying Qi with rhythms of abundance and scarcity. Although symptoms resemble malaria, the underlying principle is the same.
The Yellow Emperor said: Classics state treating Cold with Heat and Heat with Cold. Physicians adhere to these rules. However, treating Heat with Cold increases Heat, and treating Cold with Heat increases Cold. Both situations persist, and new diseases arise. How should they be treated?
Re-examining Cold/Heat treatment. Qibo stated: Treat Cold with Heat, Heat with Cold. I ask: Classics say treat Cold with Heat, Heat with Cold, yet physicians cannot abandon these rules. However, with mixed Cold/Heat, treating Heat with Cold exacerbates Heat; treating Cold with Heat exacerbates Cold. Both scenarios exist; treating Heat makes it hotter, treating Cold makes it colder, leading to new diseases. How to treat?
Qibo said: For cases where Cold treatment fails to reduce Heat, seek the Yin. For cases where Heat treatment fails to reduce Cold, seek the Yang. This is called seeking the affiliation/root.
For cases where Cold treatment fails to reduce Heat, the root is Yin deficiency; thus, seek Yin, and treat with Warm/Hot herbs. For cases where Heat treatment fails to reduce Cold, the root is Yang deficiency; thus, seek Yang, and treat with Cold herbs. Treating Heat-induced heat with Heat, and Cold-induced cold with Cold is called seeking the root affiliation to treat.
The Yellow Emperor said: Excellent. Why does taking Cold herbs cause Heat, and taking Hot herbs cause Cold?
Continuing the previous theme: Taking Cold herbs to treat Heat results in more Heat; taking Hot herbs to treat Cold results in more Cold. New diseases arise. What is the reason?
Qibo said: Because you treated the Wang Qi (Dominant Qi).
"Wang" is pronounced with the departing tone. Spring warmth, Summer heat, Autumn clarity, Winter cold are the Wang Qi of the four seasons. Wang Qi should be followed. If one treats Heat with Cold and Cold with Heat, treating the Wang Qi, one causes reverse Heat or Cold.
The Yellow Emperor said: What if one does not treat the Wang Qi, yet still experiences reverse Heat/Cold?
What causes reverse Heat/Cold without treating the Wang Qi?
Qibo said: Your question is very thorough. It is because you did not treat the affiliation of the Five Flavors. When Five Flavors enter the stomach, they return to their preferred organs: Sour enters the Liver first, Bitter enters the Heart first, Sweet enters the Spleen first, Pungent enters the Lung first, Salty enters the Kidney first. Long-term use increases organ Qi; this is the normal transformation of substances. However, prolonged increase in organ Qi leads to imbalance and premature death.
(Gu, old editions erroneously wrote "Gong"; corrected here.) Not treating Wang Qi, but treating via Five Flavor affiliations. When Five Flavors enter the stomach, they go to their preferred organs: Sour to Liver, Bitter to Heart, Sweet to Spleen, Pungent to Lung, Salty to Kidney. Long-term flavor intake increases Zang Qi, which is the normal transformation. However, prolonged increase in Zang Qi leads to one phase overcoming another, causing premature death. Hence, reverse Heat/Cold occurs, and the disease does not heal.
The Yellow Emperor said: Excellent. What is the Sovereign-Minister system in prescriptions?
Since Five Flavors should not dominate excessively, the prescription system establishes Sovereign and Minister roles. The Yellow Emperor asks accordingly.
Qibo said: The herb that treats the main disease is the Sovereign (Jun). The herb that assists the Sovereign is the Minister (Chen). The herb that responds to the Minister is the Envoy (Shi). This is not referring to the Superior, Middle, and Inferior categories of Shennong.
"Shi" is pronounced with the departing tone. Herbs treating the main disease have larger dosages and are called Sovereign. Herbs assisting the Sovereign have smaller dosages and are called Minister. Herbs responding to the Minister have even smaller dosages and are called Envoy. This is not the Superior/Middle/Inferior classification taken by Shennong.
The Yellow Emperor said: What are the Three Categories?
What are the Three Categories of Shennong?
Qibo said: To clarify the distinction between good and bad qualities.
"E" is pronounced as written. Shennong's *Ben Jing* lists 365 species, corresponding to the degrees of the celestial sphere. The Superior Category has 125 species as Sovereign; the Middle Category has 120 species as Minister; the Inferior Category has 120 species as Assistant/Envoy. The Superior Category is non-toxic, mainly nourishing life, extending years, benefiting Qi, and lightening the body. The Middle Category may be toxic or non-toxic, mainly unblocking meridians, dispelling pathogens, and treating disease. The Inferior Category may be toxic or highly toxic, mainly breaking accumulations and eliminating chronic diseases. Among the three, although aromas/flavors and tonifying/draining effects differ, the principles are interconnected, clarifying the distinction between good and bad qualities.
The Yellow Emperor said: Excellent. What about diseases inside and outside?
Using the Three Categories of herbs to treat internal and external diseases, how is it done?
Qibo said: Formulas for regulating Qi must distinguish Yin and Yang, determine internal and external positions, and respect their respective locations. Internal diseases are treated internally; external diseases are treated externally. Minor conditions are regulated; next, balanced; severe conditions are subdued. Use sweating or purging methods. Cold, Heat, Warm, and Cool properties are used according to their affiliation to reduce pathology. Follow what is beneficial. Strictly adhere to the Dao and method, and ten thousand treatments will be successful. With balanced Blood and Qi, one enjoys a long lifespan.
"Bie" is pronounced "bi." Using herbs to treat disease is a formula for regulating Qi; thus, one must distinguish Yin/Yang, determine internal/external positions, and respect their locations. Internal...