以浓药。止可以薄药也。毒者。有大寒大热。及燥湿偏胜之毒瓦斯。故止可攻疾。中病即止。过则伤正矣。是以大毒之药
治病。病去其六。即止后服。常毒治病。病去其七即止之。小毒治病。病去其八即止之。即无毒之药。亦不可太过。所
谓久而增气。物化之常也。气增而久。天之由也。脏气法时论曰。毒药攻邪。五谷为养。五果为助。五畜为益。五菜为
充。气味合而服之。以补精益气。故以药石治病。谷肉食养。使病尽去之。又无使过之。伤其正也。如病不尽。复以药
石治养如前法。）必先岁气。无伐天和。无盛盛。无虚虚。而遗人夭殃。无致邪。无失正。绝人长命。（必先知岁运之盛
衰。衰则补之。盛则泻之。补则从之。泻则逆之。无伐天运之中和。无盛盛。无虚虚。而遗人夭殃。邪则祛之。正则养
之。无绝人长命。）帝曰。其久病者。有气从不康。病去而瘠。奈何。岐伯曰。昭乎哉。圣人之问也。化不可代。时不可
违。夫经络以通。血气以从。复其不足。与众齐同。养之和之。静以待时。谨守其气。无使倾移。其形乃彰。生气以长。
命曰圣王。故大要曰。无代化。无违时。必养必和。待其来复。此之谓也。帝曰善。（此论人之形体。亦由气运之所资养
者也。夫神去则机息。气止则化绝。神气之不可不调养也。然而神气犹主人。形骸若器宇。形与神俱。而后可终其天年。
是形之不可不调养也。气从者。谓神气已调。不康而瘠。谓身不康而形尚瘦也。化、谓五运之化气。代、更代也。时、
谓六气之主时。违、逆也。如敷和之纪。其藏肝。其养筋。升明之纪。其藏心。其养血。备化之纪。其藏脾。其养肉。
审平之纪。其藏肺。其养皮毛。静顺之纪。其藏肾。其养骨髓。是形之皮肉筋骨。皆由化运之所资养。不可更代者也。
又如春气养筋。夏气养血脉。长夏气养肌肉。秋气养皮毛。冬气养骨髓。是形之皮肉筋骨。又皆由四时气之所养。而时
不可违也。脉络者。所以行气血而荣阴阳。血者。神气也。如经络以通。血气以从。复其神气之不足。而与无病者之相
同。是神气已复。但身不康健而形尚瘦瘠。故当存养其神。和调其气。静以待时。谨守其气。无使倾移。其形得时化之
养。渐乃彰着矣。此气运养身之大要也。愚谓伏羲神农黄帝。乃治世之圣人。出世之真人。如曰养之和之。静以待时。
谨守其气。无使倾移。其形乃彰。生气以长。命曰圣王。皆治世语。盖欲使世人顺天地之和。以养此身形神气。如曰上
古有真人者。中古有至人者。盖谓此真之易失而不易得也。如曰圣人为无为之事。乐恬 之能。从欲快志于虚无之守。
故寿命无穷。与天地终。此圣人之治身也。盖谓治世之圣贤。能修此身。自能寿敝天地。无有终时。好道之士。当知生
此天地气交之中。宜顺时调养此神气。苟此真不失。亦能归于真人。若妄为世外之事。犹恐堕落旁门。）
Medicines with strong properties should only be used for diseases that require mild medicines to alleviate. The term "toxicity" (Du, 毒) refers to medicinal properties characterized by extreme cold or heat, or by an excess of dryness or dampness. Therefore, such medicines are suitable only for attacking pathogens; they should be discontinued as soon as the disease is controlled, otherwise, excessive use will damage the healthy Qi (Zhengqi, 正气). Thus, when treating a disease with highly toxic medicines, stop administration after the pathogenic factor has been reduced by 60%; with commonly toxic medicines, stop after a 70% reduction; with slightly toxic medicines, stop after an 80% reduction; even with non-toxic medicines, one must not overuse them. This is what is meant by "prolonged use of medicine increases its qi [property], which is the normal course of transformation." If this increased property persists for a long time, it leads to imbalance, which is the way of Heaven. The *Liangqi Fazhi Lun* chapter states: "Toxic medicines attack evil; five grains nourish; five fruits assist; five meats benefit; five vegetables fill." By combining the flavors and properties of medicines with food, one can replenish essence and boost qi. Therefore, use medicines and stones to treat diseases, and grains and meats to nourish the body, ensuring that the disease is completely eliminated without causing excess that damages healthy Qi. If the disease is not fully resolved, continue treatment and nourishment using the aforementioned methods.
One must first ascertain the annual climate patterns (Suiqi, 岁气) and not disrupt the harmony of Heaven. Do not reinforce excess or deplete deficiency, thereby avoiding premature death. Do not allow pathogens to advance nor let healthy Qi be lost, thus preserving longevity. (One must first understand the waxing and waning of the annual cosmic movement (Suyun, 岁运); if deficient, tonify; if excessive, sedate. Tonification follows the trend, while sedation opposes it. Do not disrupt the harmonious balance of heavenly movements. Do not reinforce excess or deplete deficiency, thereby avoiding premature death. Expel pathogens and nourish healthy Qi, so as not to cut short human life.)
The Yellow Emperor asked: "For those with chronic illnesses, although the Qi mechanism has become compliant, they have not recovered; the disease has passed, but they remain emaciated. What should be done?" Qibo replied: "Your question is profound! The transformations of nature cannot be substituted by human intervention, and the timing of seasons cannot be violated. Once the meridians are unobstructed and blood and Qi flow smoothly, restoring their insufficiency to match that of healthy individuals, one should nurture and harmonize them, waiting quietly for the right time, carefully guarding the Qi to prevent collapse or deviation. Only then will the physical form manifest vitality, and the generating Qi will grow. This is called the Way of the Sage King. Hence, the essential principles state: 'Do not substitute natural transformation, do not violate seasonal timing, ensure nourishment and harmony, and await recovery.' This is precisely what is meant." The Yellow Emperor said: "Excellent." (This section discusses how the human body is also sustained by cosmic movements. When Shen [spirit] departs, functions cease; when Qi stops, transformation ends. Thus, Shen and Qi must be regulated. However, Shen and Qi are like the master, while the physical body is like the vessel; only when form and spirit are united can one fulfill their natural lifespan. Therefore, the body must also be nurtured. "Qi compliant" means Shen and Qi are harmonized. "Not healthy yet emaciated" means the body is not yet robust and the form remains thin. "Transformation" refers to the transformative Qi of the Five Movements. "Substitution" means replacement. "Timing" refers to the ruling Qi of the Six Qi periods. "Violation" means going against. For instance, in the Fuhe era, the Liver is associated, nourishing tendons; in the Shengming era, the Heart is associated, nourishing blood vessels; in the Beihua era, the Spleen is associated, nourishing flesh; in the Shenping era, the Lungs are associated, nourishing skin and hair; in the Jingshun era, the Kidneys are associated, nourishing bone marrow. Thus, the skin, flesh, tendons, and bones are all sustained by the transformative Qi of the Five Movements and cannot be replaced by others. Similarly, Spring Qi nourishes tendons, Summer Qi nourishes blood vessels, Late Summer Qi nourishes muscles, Autumn Qi nourishes skin and hair, and Winter Qi nourishes bone marrow. Thus, the physical forms are sustained by the Four Seasons' Qi, which cannot be violated. Meridians conduct Qi and Blood to nourish Yin and Yang; Blood is the carrier of Shen Qi. If meridians are clear and Qi/Blood flow smoothly, restoring Shen Qi to match that of the healthy, Shen Qi is restored. Although the body may not yet be fully healthy and the form still thin, one should preserve Shen, harmonize Qi, wait quietly for the opportune moment, guard Qi carefully to prevent deviation, allowing the form to be gradually nourished by seasonal transformations until it becomes robust. This is the essence of sustaining life through cosmic movements. I believe Fuxi, Shennong, and the Yellow Emperor were sages governing the world and true persons transcending the world. Statements like "nurture and harmonize, wait quietly for the time, guard Qi carefully, prevent deviation, let the form manifest, let generating Qi grow, call this the Sage King" are words of governance, intending for people to follow the harmony of Heaven and Earth to nourish their bodies and spirits. Mentions of "true persons in ancient times, perfect persons in middle antiquity" imply that such true states are easily lost and hard to attain. Statements like "The sage performs non-action, delights in tranquility, finds joy in maintaining emptiness, thus living infinitely, ending with Heaven and Earth" describe the sage's self-cultivation. It means that sages who govern can cultivate themselves to live as long as Heaven and Earth, without end. Those interested in the Dao should know they are born within the intersection of Heaven and Earth Qi, and should seasonally nourish their Shen and Qi. If this truth is preserved, one can return to being a true person. If one recklessly pursues otherworldly matters, they risk falling into heterodox paths.)