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These substances increase their flavor to augment their qi, each following the qi of its corresponding zang organ. Therefore, long-term consumption of bitter-cold herbs such as Coptidis Rhizoma (Huanglian, 黄连) and Sophorae Flavescentis Radix (Kushen, 苦参) may paradoxically lead to heat symptoms; this is an example of such a phenomenon. The same applies to other flavors, but people often neglect careful observation. Thus it is said: "Long-term use of a substance increases its associated qi; this is the normal law of transformation." If increased qi persists over years, it leads to excessive strength in a specific zang organ; excessive strength leads to deficiency or extinction in another; extinction of zang qi leads to sudden death. Hence, "Prolonged excess of qi is the cause of premature death." Why? Because medicines do not possess the complete five flavors and four temperatures. Long-term use may yield temporary benefits, but inevitably leads to sudden decline and death. Those who abstain from grains and consume only elixirs do not die suddenly because they lack the nourishment of grain flavors. However, if they subsequently consume cold food and grains, they will still suffer premature death.)

(Huangdi asked:) What is meant by the sovereign-minister-assistant-courier system in prescription formulation? (Qibo answered:) The herb that treats the primary disease is the Sovereign (Jun); the herb that assists the Sovereign is the Minister (Chen); the herb that responds to the Minister is the Assistant (Shi). This does not refer to the classification into Upper, Middle, and Lower grades. (Huangdi asked:) What are these three grades? (Qibo answered:) They clarify the distinction between beneficial and harmful properties. (Note: Upper, Middle, and Lower grades illustrate the differences in nature and efficacy among herbs.)

(Huangdi asked:) How do diseases manifest internally and externally? (Note: Continuing the previous question regarding methods for regulating qi; the prior answer was incomplete, hence the re-questioning. This passage likely corresponds to the section below "seeking their root" and may be a textual disorder in ancient manuscripts.) (Qibo answered:) In prescriptions for regulating qi, one must distinguish Yin and Yang, determine whether the pathology is internal or external, and adhere to appropriate treatment zones. Internal conditions are treated internally; external conditions are treated externally. Mild conditions are harmonized; moderate conditions are pacified; severe conditions are purged. Through sweating, purgation, cooling, warming, and other methods, based on the affected organ, one follows the favorable direction to reduce excess. (Note: Diseases have internal and external aspects; treatments have interior and exterior approaches. Internal conditions are harmonized with internal methods; external conditions are harmonized with external methods. For greater severity, Qi is pacified. If excess persists, Qi is purged to induce decline. For mild cold, warm herbs harmonize; for significant cold, hot herbs resolve; for extreme cold, purgation is used. If purgation fails, counteracting measures are taken. If ineffective, the root cause is addressed to reduce excess. Similarly for heat: mild heat is harmonized with cool herbs; significant heat is resolved with cold herbs; extreme heat is dispersed via sweating. If dispersal fails, counteracting measures are taken. If ineffective, the root cause is addressed. Thus, "Sweating, purgation, cold, heat, warmth, coolness; reducing through association, following favorable directions," originates from the *Treatise on the Most Essential Truth* [Zhiyao Lun].)

One must first consider the annual climate and not disrupt the harmony of Heaven. (*Nan Jing* states: In spring and summer, draw forth one Yin; in autumn and winter, draw forth one Yang. Zhu Gong stated: Guizhi Tang and Mahuang Tang have additions for spring and summer, similar to Li Dongyuan's use of cold herbs, sharing this principle.) Do not exacerbate excess or worsen deficiency, thereby causing premature death. Do not aid pathogenic factors nor injure healthy Qi, cutting off human longevity. (Note: Failing to examine excess and deficiency, yet focusing solely on attack, results in excess becoming more excessive and deficiency becoming more deficient, aiding pathogens, injuring Zheng Qi, leading to painful premature death. Tragic!)

Huangdi asked: For those with chronic illness, if Qi flows smoothly yet health does not return, and the disease leaves but the body emaciates, what should be done? Qibo answered: Transformation cannot be substituted by human effort; time cannot be violated. (Note: Growth, flourishing,收 gathering, and storage correspond to the transformations of the four seasons. Even with wisdom and skill, one cannot precede the timing. It is clear that this is beyond human substitution. Thus, growth and storage depend on timing; success/failure and order/chaos also depend on timing. Claims that human power can substitute creation or violate seasons are absurd.) One should ensure the meridians are unblocked and Blood-Qi flows smoothly, restoring insufficiency to match the norm, nurturing and harmonizing, quietly awaiting the right time, carefully guarding Qi to prevent collapse or deviation, so that the form becomes distinct and Sheng Qi grows, achieving the lifespan of a Sage King. Therefore, the *Da Yao* states: "Do not substitute transformation, do not violate time; must nurture, must harmonize, await recovery." This is what is meant. (Note: *Da Yao* refers to ancient canonical texts, specifically the *Wu Chang Zheng Da Lun*.)

The Sage does not treat established disease but prevents impending disease; does not govern established chaos but prevents impending chaos. To medicate after disease has formed, or to govern after chaos has arisen, is like digging a well when thirsty or forging weapons when battle has begun—is this not too late? (*Si Qi Tiao Shen Da Lun*)

Those bound by ghosts and spirits cannot be spoken to regarding the highest virtue. (Note: Evil intentions lead to prayer; thus, one cannot discuss the highest virtue with them.) Those who detest acupuncture and moxibustion cannot be spoken to regarding the highest skill. (Note: Detesting needles and stones means skills cannot be applied.) If the patient refuses treatment, the disease will certainly remain untreatable, and any attempt at treatment will be futile. (*Wu Zang Bie Lun*)