Classica Sinica Medica

A Discourse on Different Methods for Different Regions

異法方宜論

Yì fǎ fāng yí lùn

The twelfth chapter asks why one disease can be treated five different ways and still get better every time, and answers with a single sentence — the shape of the land makes it so. Qibo then walks the compass: in the east, where the year begins, people eat fish and salt, which heats the inside and thickens the blood, so they break out in abscesses and are treated with the stone needle. In the west, where metal and jade come from, people live high in the wind on rich food and grow fat and hardy, so their trouble comes from within and is treated with potent drugs. In the north people sleep in the open and live on milk, the cold settles in the storing organs and they swell, and the cure is burning moxa. In the south the land is low and damp, people eat sour and fermented things, their skin closes up and they cramp, and the cure is the fine needle. In the middle the ground is flat and wet, food is plentiful and work is light, and the cure is breathing and movement. Each therapy, that is to say, was invented by the people who needed it. The chapter closes with the sentence that justifies the whole collection: the sage does not pick a method, he mixes them, and gets the measure of the illness before he reaches for anything.

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黄帝問曰：醫之治病也，一病而治各不同，皆愈，何也？ 黄帝问曰：医之治病也，一病而治各不同，皆愈，何也？
huáng dì wèn yuē: yī zhī zhì bìng yě, yī bìng ér zhì gè bù tóng, jiē yù, hé yě?
黄帝问道：医生治病，同是一样的病，治法却各不相同，结果却都能痊愈，这是什么缘故？
The Yellow Emperor asks: when physicians treat illness, one and the same disease is treated in different ways, and yet all are cured. How is that?
歧伯對曰：地勢使然也。 歧伯对曰：地势使然也。
qí bó duì yuē: dì shì shǐ rán yě.
岐伯回答说：这是地理形势造成的结果。
Qibo answers: the lie of the land makes it so.
故東方之域，天地之所始生也。魚鹽之地，海濱傍水，其民食魚而嗜鹹，皆安其處。美其食。 故东方之域，天地之所始生也。鱼盐之地，海滨傍水，其民食鱼而嗜咸，皆安其处。美其食。
gù dōng fāng zhī yù, tiān dì zhī suǒ shǐ shēng yě. yú yán zhī dì, hǎi bīn bàng shuǐ, qí mín shí yú ér shì xián, jiē ān qí chù. měi qí shí.
所以东方这片区域，是天地之气开始生发的地方。那里出产鱼盐，地近海滨，傍水而居，百姓多吃鱼、好咸味，人人安于所居、以所食为美。
For the region of the east is where heaven and earth begin their generating: a land of fish and salt, seashore alongside water. Its people eat fish and are fond of salt; they are all settled where they are, and they find their food good.
魚者使人熱中，鹽者勝血，故其民皆黑色疏理，其病皆爲癰瘍，其治宜砭石。 鱼者使人热中，盐者胜血，故其民皆黑色疏理，其病皆为痈疡，其治宜砭石。
yú zhě shǐ rén rè zhōng, yán zhě shèng xuè, gù qí mín jiē hēi sè shū lǐ, qí bìng jiē wéi yōng yáng, qí zhì yí biān shí.
鱼性属火，多吃使人内里积热；盐味咸，过食则伤血。所以那里的百姓多肤色发黑、腠理疏松，多发痈疡一类的病，治疗适宜用砭石。
Fish causes heat within a person; salt gets the better of the blood. Therefore its people are all dark of complexion and loose of grain, and their illnesses are abscesses and sores. Their treatment is suited to the stone needle.
故砭石者，亦從東方來。 故砭石者，亦从东方来。
gù biān shí zhě, yì cóng dōng fāng lái.
所以砭石这一治法，也是从东方传来的。
Thus the stone needle too came from the east.
西方者，金玉之域，沙石之處，天地之所收引也。 西方者，金玉之域，沙石之处，天地之所收引也。
xī fāng zhě, jīn yù zhī yù, shā shí zhī chù, tiān dì zhī suǒ shōu yǐn yě.
西方这片区域，出产金玉，遍地沙石，是天地之气收敛引急的地方。
The west is the region of metal and jade, a place of sand and stone, where heaven and earth draw things in and gather them.
其民陵居而多風，水土剛強。 其民陵居而多风，水土刚强。
qí mín líng jū ér duō fēng, shuǐ tǔ gāng qiáng.
那里的百姓依山陵而居，地多风，水土性质刚强。
Its people dwell on the heights and there is much wind; the water and the soil are hard and strong.
其民不衣而褐薦，其民華食而脂肥，故邪不能傷其形體，其病生於内。 其民不衣而褐荐，其民华食而脂肥，故邪不能伤其形体，其病生于内。
qí mín bù yī ér hè jiàn, qí mín huá shí ér zhī féi, gù xié bù néng shāng qí xíng tǐ, qí bìng shēng yú nèi.
那里的百姓不穿丝绵之衣，只用毛布与草席；饮食却鲜美肥厚，所以体态脂肥，腠理闭密，外邪伤不到形体，病多从内生。
Its people wear no proper cloth but coarse wool and grass matting; its people eat richly and are fat with grease. Therefore evil cannot harm their frame, and their illnesses are born within.
其治宜毒藥。 其治宜毒药。
qí zhì yí dú yào.
这类病适宜用药物治疗。
Their treatment is suited to potent drugs.
故毒藥者，亦從西方來。 故毒药者，亦从西方来。
gù dú yào zhě, yì cóng xī fāng lái.
所以药物治疗这一法，也是从西方传来的。
Thus potent drugs too came from the west.
北方者，天地所閉藏之域也。 北方者，天地所闭藏之域也。
běi fāng zhě, tiān dì suǒ bì cáng zhī yù yě.
北方这片区域，是天地之气闭藏的地方。
The north is the region where heaven and earth shut away and store.
其地高陵居，風寒冰冽。 其地高陵居，风寒冰冽。
qí dì gāo líng jū, fēng hán bīng liè.
那里地势高，百姓依陵而居，风寒凛冽，冰坚如刺。
Its land is high and the dwellings are on the heights; the wind is cold and the ice is biting.
其民樂野處而乳食，藏寒生滿病。 其民乐野处而乳食，藏寒生满病。
qí mín lè yě chǔ ér rǔ shí, zàng hán shēng mǎn bìng.
那里的百姓喜欢在野外游牧而食牛羊乳酪，内脏受寒，易生胀满之病。
Its people delight in living out in the open and live on milk; with cold stored within they develop diseases of fullness.
其治宜灸爇。 其治宜灸爇。
qí zhì yí jiǔ ruò.
这类病适宜用艾火灸灼。
Their treatment is suited to cautery with burning moxa.
故灸爇者，亦從北方來。 故灸爇者，亦从北方来。
gù jiǔ ruò zhě, yì cóng běi fāng lái.
所以灸法这一治法，也是从北方传来的。
Thus cautery too came from the north.
南方者，天地之所長養，陽之所盛處也。 南方者，天地之所长养，阳之所盛处也。
nán fāng zhě, tiān dì zhī suǒ zhǎng yǎng, yáng zhī suǒ shèng chù yě.
南方这片区域，是天地长养万物的地方，是阳气最盛之处。
The south is where heaven and earth engender and nourish, the place where yang is at its fullest.
其地下，水土弱，霧露之所聚也。 其地下，水土弱，雾露之所聚也。
qí dì xià, shuǐ tǔ ruò, wù lù zhī suǒ jù yě.
那里地势低洼，水性柔弱，是雾露汇聚之处。
Its land is low, its water and soil are weak, and it is where mist and dew gather.
其民嗜酸而食胕，故其民皆緻理而赤色，其病攣痺。 其民嗜酸而食胕，故其民皆致理而赤色，其病挛痹。
qí mín shì suān ér shí fǔ, gù qí mín jiē zhì lǐ ér chì sè, qí bìng luán bì.
那里的百姓好酸味、吃发酵腐熟的食物，所以腠理致密、肤色发红，多发筋脉拘挛、麻木之病。
Its people are fond of sour and eat fermented food, and so they are all close-grained of skin and ruddy in colour; their illnesses are cramping and obstruction.
其治宜微鍼。 其治宜微针。
qí zhì yí wēi zhēn.
这类病适宜用细小的针。
Their treatment is suited to fine needles.
故九鍼者。亦從南方來。 故九针者。亦从南方来。
gù jiǔ zhēn zhě. yì cóng nán fāng lái.
所以九针这一治法，也是从南方传来的。
Thus the nine needles. They too came from the south.
中央者。其地平以濕。天地所以生萬物也衆。 中央者。其地平以湿。天地所以生万物也众。
zhōng yāng zhě. qí dì píng yǐ shī. tiān dì suǒ yǐ shēng wàn wù yě zhòng.
中央这片区域，地势平坦而潮湿，是天地生育万物最为众多之处。
The centre. Its land is level and damp; it is where heaven and earth bring forth the myriad things in abundance.
其民食雜而不勞。故其病多痿厥寒熱。其治宜導引按蹻，故導引按蹻者，亦從中央出也。 其民食杂而不劳。故其病多痿厥寒热。其治宜导引按蹻，故导引按蹻者，亦从中央出也。
qí mín shí zá ér bù láo. gù qí bìng duō wěi jué hán rè. qí zhì yí dǎo yǐn àn qiāo, gù dǎo yǐn àn qiāo zhě, yì cóng zhōng yāng chū yě.
那里的百姓食物杂多而不劳作，所以多发痿弱、气逆、寒热之病，治疗适宜用导引按蹻。
Its people eat a mixed diet and do not labour, and so their illnesses are mostly weakness, reversal, cold and heat. Their treatment is suited to guiding and pulling, pressing and lifting — and so guiding, pulling, pressing and lifting came out of the centre.
故聖人雜合以治，各得其所宜，故治所以異而病皆愈者，得病之情，知治之大體也。 故圣人杂合以治，各得其所宜，故治所以异而病皆愈者，得病之情，知治之大体也。
gù shèng rén zá hé yǐ zhì, gè dé qí suǒ yí, gù zhì suǒ yǐ yì ér bìng jiē yù zhě, dé bìng zhī qíng, zhī zhì zhī dà tǐ yě.
所以圣人把这许多治法综合起来，按各自的所宜而施用。治法不同而病都能痊愈，是因为他掌握了病情的实情、懂得了治疗的大纲。
Therefore the sage mixes the methods together in his treating, and each gets what suits it. That treatments differ and yet the illnesses are all cured is because he has got hold of the circumstances of the disease and knows the general shape of treatment.

Textual notes

Readings follow the base edition; significant variants are recorded here.

  1. 其病生於内其病生于内

    新校正云：王注此句所舉「悲」字，一作「思」，當作「思」。此從底本。

  2. 疏理疏理

    別本「疏理」或作「踈理」，「踈」同「疏」；此從底本。

  3. 砭石砭石

    讀 biān shí，謂以石為針。新校正云：《山海經》「高氏之山」，「氏」一作「伐」。

  4. 皆安其處。美其食。皆安其处。美其食。

    底本兩句之間作句號，諸本多作逗號；句讀之異，義無所改。

  5. 褐薦褐荐

    讀 hè jiàn，褐為毛布、薦為細草；《太素》作「疊篇」，楊上善「不以綿為衣，而以疊篇其身」。

  6. 華食华食

    讀 huá shí，謂鮮美厚味；《太素》作「䇥食」，楊注「磨碎，不以完粒食之」。

  7. 樂野處乐野处

    「樂」讀 lè，喜好也；一說讀 yào（「好」義），二讀並存。

  8. 藏寒生滿病藏寒生满病

    《甲乙經》無「滿」字，《太素》作「藏寒生病」，《醫心方》引《太素》同；底本有「滿」字，此從底本。

  9. 灸爇灸爇

    底本作「爇」，讀 ruò，《說文》「燒也」；通行本作「焫」，二字通用。

  10. 天地之所長養天地之所长养

    底本有「之」字，《太素》同；通行本多作「天地所長養」，無「之」。此從底本。「長」讀 zhǎng，長養也。

  11. 其地下其地下

    《太素》「下」上有「污」字；《醫心方》引《太素》作「洼」。此從底本。

  12. 食胕食胕

    「胕」讀 fǔ，楊上善「義當腐」，《類經》「腐也」；全元起云「食魚也」，新校正非之。

  13. 緻理緻理

    底本作「緻理」，王冰本及通行本作「致理」，二字通用，此從底本。

  14. 故九鍼者。亦從南方來。故九针者。亦从南方来。

    底本「者」下作句號，諸本作逗號；句讀之異，義無所改。

  15. 中央者。其地平以濕。天地所以生萬物也衆。中央者。其地平以湿。天地所以生万物也众。

    底本三句之間並作句號，諸本作逗號；「衆」為「眾」之俗字，此從底本。

  16. 其民食雜而不勞。故其病多痿厥寒熱。其民食杂而不劳。故其病多痿厥寒热。

    底本兩句下並作句號，諸本多作逗號；句讀之異，義無所改。

  17. 導引按蹻导引按蹻

    「蹻」讀 qiāo，一說讀 jué；《太素》作「按撟」，楊注「巨紹反」。

Cite this page

APA

Huangdi Neijing · Suwen 黃帝內經素問 (c. 3rd c. BCE – 1st c. CE; recension c. 762 CE). Yì fǎ fāng yí lùn 異法方宜論 [A Discourse on Different Methods for Different Regions], Chapter 12. In Classica Sinica Medica. Base text: 《重廣補註黃帝內經素問》二十四卷，唐·王冰注，宋·林億、孫奇、高保衡等校正，宋·孫兆重改誤。據上海涵芬樓《四部叢刊初編》影印明嘉靖二十九年（1550）顧從德覆宋刊本錄入，卷一牌記題「上海涵芬樓景印明顧氏翻宋本」。底本與影印本均屬公有領域。 Retrieved 13 October 2026, from https://classicstcm.com/classics/huangdi-neijing-suwen/different-methods-for-different-regions/

MLA

"Yì fǎ fāng yí lùn 異法方宜論 [A Discourse on Different Methods for Different Regions]." Huangdi Neijing · Suwen 黃帝內經素問, chapter 12, Classica Sinica Medica, 2026, https://classicstcm.com/classics/huangdi-neijing-suwen/different-methods-for-different-regions/. Accessed 13 Oct. 2026. Base text: 《重廣補註黃帝內經素問》二十四卷，唐·王冰注，宋·林億、孫奇、高保衡等校正，宋·孫兆重改誤。據上海涵芬樓《四部叢刊初編》影印明嘉靖二十九年（1550）顧從德覆宋刊本錄入，卷一牌記題「上海涵芬樓景印明顧氏翻宋本」。底本與影印本均屬公有領域。

Chinese scholarly

《黃帝內經素問·異法方宜論》（Huángdì Nèijīng Sùwèn）。《重廣補註黃帝內經素問》二十四卷，唐·王冰注，宋·林億、孫奇、高保衡等校正，宋·孫兆重改誤。據上海涵芬樓《四部叢刊初編》影印明嘉靖二十九年（1550）顧從德覆宋刊本錄入，卷一牌記題「上海涵芬樓景印明顧氏翻宋本」。底本與影印本均屬公有領域。Classica Sinica Medica，2026 年 10 月 13 日 存取，https://classicstcm.com/classics/huangdi-neijing-suwen/different-methods-for-different-regions/。

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