天与圣人同一体。长养万物不言利。黄帝内经福万世。惟恐生民触邪气。调神四气谨根据行。身
体康强无病滞。去圣逾远医道衰。谁解非非而是是。初春宣药服寒凉。无故令人遭疫疠。肠鸣腹痛
下数行。脾土既衰复损胃。周身百脉失经常。安乐身中强生事。少阳用事物向荣。一夜风霜反凋弊
。春不生荣秋不收。奉养之气从何至。四时失序化难成。血气一衰神不炽。主明下安养生昌。心不
明时灾患继。哀哉此理久不明。故以言理革其弊。保生君子勿他求。当向内经求圣意。
谚曰。无病服药。如壁里安柱。此无稽之说。为害甚大。夫天之生物。五味备焉。食之以调五脏。
过则生疾。故经云。阴之所生。本在五味。阴之五宫。伤在五味。又曰。五味入胃。各归其所喜。
攻酸先入肝。辛先入肺。苦先入心。甘先入脾。咸先入肾。久而增气。气增而久。夭身之由也。又
云。酸走筋。辛走气。苦走骨。咸走血。甘走肉。五味口嗜而欲食之。必自裁制。勿使过焉。至于
五谷为养。五果为助。五畜为益。五菜为充。气味合而食之。补精益气。倘用之不时。食之不节。
犹或生疾。况药乃攻邪之物。无病而可服焉。圣济经曰。彼修真者。蔽于补养。轻饵药石。阳剂刚
胜。积若燎原。为消狂痈疽之属。则天癸竭而荣涸。阴剂柔胜。积若凝冰。为洞泄寒中之属。则真
火微而卫散。一味偏胜。一脏偏伤。一脏既伤。四脏安得不病。唐孙思邈言药势有所偏胜。令人脏
气不平。裴 谏唐宪宗曰。夫药以攻疾。非朝夕常用之物。况金石性酷烈有毒。又加炼以火气。非
人五脏所能禁。至于张皋谏穆宗曰。神虑清则气血和。嗜欲多而疾 作。夫药以攻疾。无疾不可饵
。故昌黎伯铭李子之墓曰。余不知服食说自何世起。杀人不可计。而世慕尚之益至。此其惑也。今
直取目见。亲与之游。而以药败者。六七公。以为世诫。工部尚书归登、殿中御史李虚中、刑部尚
书李逊、弟刑部侍郎建、襄阳节度使工部尚书孟简、东川节度使御史大夫卢植、金吾将军李道古。
今又复取目见者言之。僧阎仲章服火炼丹砂二粒。项出小疮。肿痛不任。牙痒不能嚼物。服凉膈散
半斤始缓。后饮酒辄发。药以寒凉之剂则缓。终身不愈。镇人李润之。身体肥盛。恐生风疾。至春
服搜风丸。月余。便下无度。饮食减少。舌不知味。口干气短。脐腹痛。足胫冷。眩运欲倒。面色
青黄不泽。日加困笃。乃告亲知曰。妄服药祸。悔将何及。后添烦
躁喘满。至秋而卒。张秀才者。亦听方士之说。服四生丸。推陈致新。服月余。大便或溏或泻
。饮食妨阻。怠惰嗜卧。目见黑花。耳闻蝉声。神虚头旋。飘飘然身不能支。至是方知药之误也。
遂调饮食。慎起居。谨于保养。三二年间。其证犹存。逾十年后方平复。刘氏子闻人言腊月晨。饮
凉水一杯。一月至春而无目疾。遂饮之。旬余。觉腹中寒痛不任。咳嗽呕吐。全不思食。恶水而不
欲见。足胫寒而逆。医以除寒燥热之剂急救之。终不能效。此皆无故求益生之祥。反生病焉。或至
于丧身殒命。壁里安柱。果如何哉。且夫高堂大厦。梁栋安。基址固。壤涂毁暨。柱于壁中。甚不
近人情。洁古老人云。无病服药。乃无事生事。此诚不易之论。人之养身。幸五脏之安泰。六腑之
和平。谨于摄生。春夏奉以生长之道。秋冬奉以收藏之理。饮食之有节。起居而有常。少思寡欲。
恬虚无。精神内守。此无病之时。不药之药也。噫。彼数人者既往不咎矣。后人当以此为龟鉴乎
。
天地与圣人本为一体。滋养万物而不求私利。《黄帝内经》造福万世，只担心百姓触犯邪气。顺应四时之气调摄精神，谨慎依循而行，身体就能康强无病滞。距离圣人的时代越远，医道就越衰微，谁能分辨是非对错呢？
初春时节服用宣散寒凉的药，会无故让人遭受疫疠之灾。导致肠鸣腹痛、腹泻数次，脾土既已衰弱又损伤胃气。周身百脉失去常度，在安乐的身体中强行制造事端。少阳用事之时万物向荣，一夜风霜反而使其凋敝。春天不能生发荣茂，秋天就不能收敛，奉养身体的正气从何而来？四时失序，化生难以完成，血气一旦衰弱，神气就不旺盛。君主（心）明则下位安宁，养生昌盛；心不明则灾患继起。可悲啊，这个道理长久以来不被明白，所以用言语道理来革除弊端。保养生命的君子不要向别处寻求，应当从《内经》中探求圣人的意旨。
谚语说：“无病服药，如壁里安柱。”这是没有根据的说法，危害很大。上天生成万物，具备五味。用食物来调和五脏，过量就会生病。所以经书说：“阴精的生成，根本在于五味；阴精的五脏，损伤也在于五味。”又说：“五味进入胃，各自归于它所喜好的脏腑。酸味先入肝，辛味先入肺，苦味先入心，甘味先入脾，咸味先入肾。长期食用会增加相应的气，气增加久了，就是折损寿命的原因。”又说：“酸走筋，辛走气，苦走骨，咸走血，甘走肉。”五味虽然口嗜欲食，必须自我节制，不要使它们过量。至于五谷作为滋养，五果作为辅助，五畜作为补益，五菜作为充实。气味配合起来食用，可以补精益气。如果用药不时，饮食不节，或许还会生病。何况药物是攻伐邪气的东西，没有病怎么可以服用呢？
《圣济经》说：那些修真的人，被补养所蒙蔽，轻易服用丹药金石。阳剂刚猛胜热，积聚像烈火燎原，导致消渴、狂症、痈疽等病症，于是天癸枯竭，营血干涸；阴剂柔润胜寒，积聚像凝冰，导致洞泄、寒中等病症，于是真火微弱，卫气消散。一味偏胜，一脏偏伤，一脏既然受伤，其他四脏怎能不生病？唐代孙思邈说药势有所偏胜，令人脏气不平。裴谏对唐宪宗说：药物是用来攻治疾病的，不是朝夕常用的物品。何况金石性质酷烈有毒，又经过火炼，不是人五脏所能承受。至于张皋劝谏穆宗说：神虑清静则气血调和，嗜欲多则疾病发作。药物是用来攻治疾病的，没有疾病不可服用。所以昌黎伯为李子墓铭文中说：我不知道服食之说从哪个时代兴起，杀人无数，而世人羡慕崇尚它却越来越厉害，这真是迷惑啊。我现在直接列举亲眼所见、亲自交往而因服药败坏身体的六七位公卿，作为世人的警戒。工部尚书归登、殿中御史李虚中、刑部尚书李逊、弟弟刑部侍郎李建、襄阳节度使工部尚书孟简、东川节度使御史大夫卢植、金吾将军李道古。现在又再列举亲眼所见的人而言。僧人阎仲章服用火炼丹砂两粒，颈部长出小疮，肿痛难忍，牙痒不能咀嚼食物，服用凉膈散半斤才缓解，后来饮酒就复发，用寒凉药剂治疗则缓解，终身不愈。镇州人李润之，身体肥盛，恐怕生风疾，到春天服用搜风丸，一个多月后，大便泻下无度，饮食减少，舌不知味，口干气短，脐腹疼痛，足胫冷，眩晕欲倒，面色青黄无光泽，一天比一天困顿危重，于是告诉亲友说：妄自服药招祸，后悔来不及了。后来添加烦躁喘满，到秋天去世。张秀才，也听信方士的话，服用四生丸，推陈致新，服用一个多月，大便或溏或泻，饮食受阻，怠惰嗜卧，眼前见黑花，耳闻蝉声，神虚头晕，飘飘然身体不能支撑，这时才知道药物的错误。于是调理饮食，谨慎起居，谨于保养，两三年间，症状仍然存在，过了十年后才平复。刘氏的儿子听人说腊月早晨喝一杯凉水，一个月到春天就没有眼疾，于是喝凉水，十多天后，觉得腹中寒痛难忍，咳嗽呕吐，完全不想吃东西，厌恶水而不愿看见，足胫寒冷逆冷，医生用除寒燥热的药剂急救，最终不能见效。这些都是无故追求益生之祥，反而生病，甚至丧身殒命。“壁里安柱”，究竟是怎么回事呢？况且高堂大厦，梁栋安稳，基址坚固，墙皮毁坏之后，柱子在墙壁里面，非常不合人情。洁古老人说：无病服药，乃是无事生事，这确实是不可改变的论断。人的养生，幸好五脏安泰，六腑和平，谨慎于摄生，春夏奉行生长之道，秋冬奉行收藏之理，饮食有节制，起居有常规，少思寡欲，恬淡虚无，精神内守，这就是无病之时，不药的药。唉，那几个人已经过去了不再追究，后人应当以此为借鉴吧。
Heaven and Earth, along with the Sage, form a single entity. They nourish all things without seeking personal gain. The *Huangdi Neijing* (Yellow Emperor's Inner Canon) benefits ten thousand generations, solely fearing that the common people will be touched by pathogenic factors. By regulating the spirit in accordance with the four seasons and strictly following these principles, the body remains healthy and strong, free from disease stagnation. As time moves further away from the Sages, the medical arts decline; who can distinguish right from wrong?
In early spring, taking medicines that disperse cold and coolness causes one to suffer from epidemics for no reason. This leads to borborygmus (intestinal rumbling), abdominal pain, and frequent diarrhea. Since the Spleen Earth is already weakened, the Stomach is further damaged. The hundred vessels throughout the body lose their regular rhythm, creating trouble where there was peace. When Shaoyang (Lesser Yang) governs, all things flourish; but after a night of wind and frost, they wither prematurely. If Spring does not generate flourishing growth, Autumn cannot harvest; from where then comes the qi of nourishment? With the disorder of the four seasons, transformation becomes difficult to complete. Once blood and qi decline, the Shen (Spirit) loses its vigor. When the Ruler (Heart) is clear, the subordinates are peaceful, and health preservation prospers; when the Heart is unclear, disasters follow. Alas, this principle has long been misunderstood. Therefore, I use words to explain the theory to correct these abuses. Gentlemen who preserve life should seek nowhere else but find the Sage’s intent within the *Neijing*.
The proverb says: "Taking medicine when healthy is like installing pillars inside a wall." This is an unfounded saying that causes great harm. Heaven generates all things, providing the Five Flavors. Food is used to harmonize the Zang organs; excess leads to disease. Thus, the classics state: "The generation of Yin essence originates from the five flavors; the injury to the five palaces of Yin also stems from the five flavors." It is also said: "When the five flavors enter the stomach, each returns to its preferred organ. Sourness enters the Liver first, Pungency enters the Lung first, Bitterness enters the Heart first, Sweetness enters the Spleen first, and Saltyness enters the Kidney first. Long-term consumption increases the corresponding Qi; if increased for too long, it becomes the cause of premature death." Furthermore: "Sourness travels to the sinews, Pungency to the Qi, Bitterness to the bones, Saltyness to the Blood, and Sweetness to the flesh." Although the mouth craves and desires these flavors, one must exercise self-restraint and not allow excess. Grain serves as nourishment, fruits as assistance, meat as benefit, and vegetables as supplementation. Consuming them in harmony of flavor and nature supplements essence and boosts Qi. However, if used at inappropriate times or consumed without moderation, illness may still arise. How much more so for medicines, which are substances to attack pathogens? How can they be taken without disease?
The *Shengji Jing* (Holy Relief Classic) states: Those who practice cultivation are blinded by tonification, lightly ingesting mineral drugs. Yang agents, being rigid and hot, accumulate like a prairie fire, leading to conditions such as Xiao Ke (Wasting-Thirst), mania, and carbuncles, causing Tian Gui (heavenly water/reproductive essence) to dry up and Ying Blood (Nutritive Blood) to deplete. Yin agents, being soft and cold, accumulate like frozen ice, leading to conditions such as Dong Xie (profuse watery diarrhea) and Han Zhong (Cold in the Middle Jiao), causing True Fire to weaken and Wei Qi (Defensive Qi) to scatter. One flavor prevailing excessively injures one Zang organ; once one Zang is injured, how can the other four remain unharmed? Sun Simiao of the Tang Dynasty stated that the bias in medicinal potency makes the Qi of the Zang organs uneven. Pei Jian advised Emperor Xianzong of Tang: Medicine is for attacking diseases, not for daily routine use. Moreover, minerals and stones have harsh, toxic natures, intensified by fire refining, which the human five Zang organs cannot withstand. Zhang Gao advised Emperor Muzong: Clear thoughts lead to harmonious Qi and Blood; excessive desires lead to disease onset. Medicine is for attacking disease; it should not be taken without illness. Thus, the Earl of Changli, in the epitaph for Li Zi, wrote: "I do not know since which era the theory of ingestion began. It has killed countless people, yet the world's admiration for it grows stronger. This is indeed bewilderment." I now directly cite those I have seen personally and associated with who were ruined by medication—six or seven high officials—as a warning to the world: Guo Deng, Minister of Works; Li Xuzhong, Censor-in-Chief; Li Xun, Minister of Justice; his brother Li Jian, Vice Minister of Justice; Meng Jian, Military Commissioner of Xiangyang and Minister of Works; Lu Zhi, Military Commissioner of Dongchuan and Censor-in-Chief; Li Daogu, General of the Jinwu Guard.
Now, citing others I have seen personally: The monk Yan Zhongzhang took two pills of cinnabar refined by fire. A small sore appeared on his neck, causing severe swelling and pain, making chewing impossible due to itchy teeth. He took half a jin of Liangge San (Cooling the Chest Powder) before relief came, but relapsed upon drinking alcohol. Treatment with cold-cooling agents provided temporary relief, but he remained ill for life. Li Runzhi from Zhenzhou was obese and feared developing Feng Ji (Wind Disease). In spring, he took Sofeng Wan (Search Wind Pill). After over a month, he suffered uncontrollable diarrhea, reduced appetite, loss of taste, dry mouth, shortness of breath, umbilical and abdominal pain, cold calves, dizziness as if falling, and a sallow, lusterless complexion. His condition worsened daily. He told relatives and friends: "Reckless medication brought disaster; what regret could avail?" Later, he developed irritability, restlessness, wheezing, and fullness, dying in autumn. Scholar Zhang, believing alchemists, took Sisheng Wan (Four Lives Pill) to push out the old and bring forth the new. After over a month, his stool became loose or diarrheal, food intake was obstructed, he felt lethargic and sleepy, saw black spots before his eyes, heard cicada-like noises in his ears, experienced mental emptiness and dizziness, feeling as if he could not support his body. Only then did he realize the error of the medicine. He adjusted his diet, guarded his daily routine, and carefully preserved himself. For two to three years, symptoms persisted; only after ten years did he recover.
The son of the Liu family heard that drinking a cup of cold water on a winter morning prevented eye disease for a month. He drank it, and after ten days, suffered unbearable cold abdominal pain, coughing, vomiting, total loss of appetite, aversion to water, and cold, inverted calves. Doctors urgently treated him with herbs to dispel cold and dry heat, but to no effect. All these cases show that seeking health benefits without cause results in illness, even death. What does "installing pillars inside a wall" truly mean? High halls and large buildings have stable beams and solid foundations; if the plaster falls off, placing pillars inside the wall is highly unnatural. Elder Jiegao said: "Taking medicine when healthy is creating trouble out of nothing." This is indeed an unchangeable truth. Human health preservation relies on the peace of the five Zang and six Fu organs. One must be cautious in preserving life, following the way of growth in spring and summer, and the principle of storage in autumn and winter. Having moderation in diet and regularity in起居 (daily activities), thinking little, desiring little, remaining tranquil and empty, and keeping the Spirit inward—this is the "medicine of non-medication" during times of health. Alas, those individuals are past and beyond reproach; let future generations take this as a mirror.