之皆为增其味而益其气故各从本脏之气用耳故久服黄连苦参而反热者此其类也余味皆然但人意疏忽不能精候耳故曰久而
增气物化之常也气增不已益以岁年则脏气偏胜气有偏胜则有偏绝脏有偏绝则有暴夭者故曰气增而久夭之由也何者药不具
五味不备四气而久服之虽且获胜益久必致暴夭此之谓也绝粒服饵则不暴亡何哉无五谷物味资助故也复冷食谷其亦夭焉）
曰方制君臣何谓也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曰三品何谓曰所以明善恶之殊贯也（续上中
下三品此明药善恶不同性用也）曰病之中外何如（续前问病中外谓调气之法今此未尽故复问之此对当次前求其属也之下
应古之错简也）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（续病有中外治有表里在内者以内之法和之在外者以外治法和之其次大者以平气法平之盛甚不已则夺
其气令其衰也假如小寒之气温以和之大寒之气热以取之甚寒之气则下夺之夺之不已则逆折之折之不尽则求其属以衰之小
热之气凉以和之大热之气寒以取之甚热之气则汗发之发之不尽则逆制之制之不尽则求其属以衰之故曰汗之下之寒热温凉
衰之以属随其攸利条所也至真要论）必先岁气无伐天和（难经云春夏各致一阴秋冬各致一阳朱觥云桂枝汤麻黄汤春夏各
有所加如东垣之用冷药义本诸此）无盛盛无虚虚而遗人夭殃无致邪无失正绝人长命（续不察虚实但思攻击而盛者转盛虚
者转虚致邪失正苦夭莫逃悲夫）帝曰其久病者有气从（顺也）不康病去而瘠奈何岐伯曰化不可代时不可违（续夫生长收
藏各应四时之化虽智巧者亦无能先时以致之明非人力所能代也由是观之生长收藏化必待其时物之成败理乱亦待其时也或
言力能代造化违四时者妄也）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（续大要上古经法也五常正论）圣人不治已病治未病不
治已乱治未乱夫病已成而后药之乱已成而后治之譬犹渴而穿井斗而铸兵不亦晚乎（四时调神论）拘于鬼神者不可与言至
德（续志意邪则好祈祷故不可与言至德）恶于针石者不可与言至巧（续恶针石则巧不得施）病不许治者病必不治治之无
功矣（五脏别论）
这些药物之所以增加其味道从而增益其气，是因为各自顺应本脏之气的作用罢了。所以长期服用黄连、苦参等苦寒药反而出现热象，就是这一类情况。其他味道的药物也是如此，只是人们心意疏忽，不能精准地观察罢了。所以说，长期使用某味药会增强相应的脏气，这是物化变化的常理。如果脏气偏盛不停止，经年累月，就会导致脏气偏胜；有偏胜就会有偏绝；脏气有偏绝就会造成突然夭折。所以说，脏气偏盛且持久，是夭折的原因。为什么呢？药物不可能具备完整的五味和四气，如果长期服用，虽然暂时获得益处，但长久必然导致突然夭折，说的就是这个道理。断绝五谷饮食而只服食丹药，就不会突然死亡，为什么呢？因为没有五谷物味的资助。如果再吃冷食谷物，也会夭折。）
（黄帝）问：方剂的君臣制度是什么意思？（岐伯）答：主治疾病的称为君，辅助君的称为臣，配合臣的称为使。这并不是指上、中、下三品的分类。（黄帝）问：三品是指什么？（岐伯）答：是用来明确药物善恶不同的类别。（续注：上中下三品，此处说明药物性质作用有善恶不同。）
（黄帝）问：疾病涉及内部和外部的情况是怎样的？（续前问：病之中外，指调理气机的方法，此前回答未尽，故再次询问。此段应对应前文“求其属也”之下，可能是古书错简。）（岐伯）答：调理气机的方剂，必须辨别阴阳，确定病位在内或在外，各守其治疗范围。病在内部的用内治法，病在外部的用外治法。病情轻微的，用调和的方法；病情较重的，用平复的方法；病情强盛的，用攻夺的方法。通过发汗、泻下、寒凉、温热等方法，根据所属脏腑，顺着有利的方向使其衰减。（续注：病有内外之分，治有表里之别。在内的用内治法调和之，在外的用外治法调和之。其次，病势大的用平气法平复之。若病势强盛不止，则攻夺其气令其衰减。例如小寒之气，用温性药调和；大寒之气，用热性药取效；甚寒之气，则用泻下攻夺。攻夺不止，则逆折其势。折之不尽，则求其本源以衰减。小热之气，用凉性药调和；大热之气，用寒性药取效；甚热之气，则用发汗法发散。发散不尽，则逆制其势。制之不尽，则求其本源以衰减。所以说，“汗、下、寒、热、温、凉，衰之以属，随其攸利”，出自《至真要大论》。）
必须首先考虑当年的岁气，不要破坏天和的自然规律。（《难经》说：春夏各致一阴，秋冬各致一阳。朱觥说：桂枝汤、麻黄汤在春夏各有加味，如李东垣使用冷药，义理本于此。）不要使实证更盛，不要使虚证更虚，从而给人带来夭折的灾祸。不要助长邪气，不要损伤正气，断绝人的长寿生命。（续注：不考察虚实，只想攻击，结果实者转盛，虚者转虚，助长邪气，损伤正气，痛苦夭折，无法逃脱，可悲啊！）
黄帝问：那些久病的人，如果气机顺承而不康复，病去而身体消瘦，怎么办？岐伯答：造化变化不可由人力代替，时令节气不可违背。（续注：生长收藏各对应四时的变化，即使有智慧巧技的人，也不能先于时令而做到，明白这不是人力所能代替的。由此看来，生长收藏的变化必待其时，事物的成败、世事的治乱也必待其时。有人说人力能代替造化、违背四时，这是荒谬的。）应当使经络通畅，血气顺行，恢复其不足，与众人保持同等水平，调养使之和谐，安静等待时机到来，谨慎守护其气，不要使其倾覆移易，形体才能彰显，生气得以增长，寿命称为圣王。所以《大要》说：不要代替造化，不要违背时令，必须调养，必须和谐，等待其来复，说的就是这个道理。（续注：《大要》即上古经法，《五常政大论》。）
圣人不是治疗已发生的疾病，而是预防未发生的疾病；不是治理已发生的混乱，而是预防未发生的混乱。如果疾病已经形成而后用药，混乱已经形成而后治理，这就好比口渴了才挖井，打仗了才铸造兵器，不也太晚了吗？（《四气调神大论》）
受鬼神迷信束缚的人，不可以与他谈论最高的医德。（续注：意志邪恶则喜好祈祷，所以不可以与他谈论最高医德。）厌恶针石治疗的人，不可以与他谈论最高超的技巧。（续注：厌恶针石，则技巧无法施展。）病人不允许治疗的，病一定治不好，治疗也没有功效。（《五脏别论》）
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*)