夫阴阳运五气，行乎天地之间，则神明为之纪，故有德化政令变眚之异；物类禀五行，
孕于八方之内，则生灵赖其资，故有功能气味性用之殊。苟气运之失常，非药石则不疗，
所谓功夺造化，恩备裁成者，无逾于药石也。故敷和、彰显、溽蒸、清洁、凄 者，五气之
德也；安魂、育神、益气、定魄、守志者，百药之功也；生荣、蕃茂、丰备、紧敛、清谧者
，五气之化也；通润、悦怿、轻身、润泽、益精者，百药之能也；舒启、明曜、安静、劲切
、凝肃者，五气之政也；开明、利脉、滑肤、坚肌、强骨者，百药之气也。风热湿燥寒者，
五气之令也；酸苦甘辛咸者，百药之味也。顾兹气运，与万物虽种种不齐，其如成象效法
，无相夺伦；一一主对，若合符契。至于胜复盛衰，不能相多；往来升降，不能相无；故各
从其动而兴灾变，亦不相加也。于是有振发、销铄、骤注、肃杀、凛冽者，五气之变也；在
药则有收敛、干焦、甜缓、敛涩、滋滑者，百药之性也。散落、燔炳、霜溃、苍陨、冰雪者
，五气之眚也；在药则有鼽衄、溢汗、呕吐、涎涌、泄利者，百药之用也。德化者气之祥，
功能者药之良；政令者气之章，气味者药之芳。古之治法，遇岁主脏害，虽平治之不同，必
以所胜而命之，故《经》曰∶上淫于下，所胜平之，平天气也；下淫于内，所胜治之，治地
气也。故司天之气，风淫所胜，平以辛凉；诸气在泉，风淫于内，治以辛凉，此之谓也。至
于折抑主客，郁发胜复，治之亦莫越于功能气味，盖从其德化政令之所为也。今则不然，惟
取其性用之所利，而治其灾变之所伤，寒者热之，热者寒之，温者清之，清者温之，散者收
之，收者散之，滑者涩之，涩者滑之，燥者润之，急者缓之，坚者 之，脆者柔之，衰
者补之，强者泻之。故略去功能气味，随其性用，以备治法之总目，合和修治之大纲，备御
灾变之要略尔。卫生明哲之士，当不拘于此也。夫五味各随其所喜攻，酸先入肝，苦先入心
，甘先入脾，辛先入肺，咸先入肾，久而增气，则脏气偏胜，偏胜则有偏害，偏害则致偏绝
，夭之由也。是以政理观化，药集商量。《服饵》云∶药不具五味五气，而久服之，虽且获
胜，久必暴夭，此之谓也。近世庸俗为治，使人单服附子，为害滋多，可不谨乎。
阴阳运行五气，在天地之间流转，因此神明以此为纲纪，所以有德化、政令、变异和灾祸的不同；万物禀受五行之气，孕育于八方之内，因此生灵依赖其滋养，所以有功能、气味、性质和作用的区别。如果气运失常，不用药物则无法治疗，所谓功效胜过造化、恩惠完备裁成的，没有比得上药物的了。所以敷和、彰显、溽蒸、清洁、凄肃，是五气的德行；安魂、育神、益气、定魄、守志，是百药的功效；生荣、蕃茂、丰备、紧敛、清谧，是五气的化育；通润、悦怿、轻身、润泽、益精，是百药的能力；舒启、明曜、安静、劲切、凝肃，是五气的政令；开明、利脉、滑肤、坚肌、强骨，是百药的气性。风、热、湿、燥、寒，是五气的政令；酸、苦、甘、辛、咸，是百药的味道。看这气运，与万物虽然种种不齐，但其成象效法，没有相互夺乱伦常；一一主对，如同符契相合。至于胜复盛衰，不能相差过多；往来升降，不能缺失；所以各自随着其变动而兴起灾变，也不会互相叠加。于是有振发、销铄、骤注、肃杀、凛冽，是五气的变异；在药物上则有收敛、干焦、甜缓、敛涩、滋滑，是百药的性质。散落、燔炳、霜溃、苍陨、冰雪，是五气的灾祸；在药物上则有鼽衄（鼻出血）、溢汗、呕吐、涎涌、泄利，是百药的作用。德化是气的吉祥征兆，功能是药的优良表现；政令是气的章法，气味是药的芬芳。古代的治法，遇到岁主脏害，虽然平治的方法不同，但必定以所胜来命名它，所以《经》说：上淫于下，用所胜之气来平之，这是平天气；下淫于内，用所胜之气来治之，这是治地气。所以司天之气，风淫所胜，用辛凉来平之；诸气在泉，风淫于内，用辛凉来治之，说的就是这个道理。至于折抑主客，郁发胜复，治疗也没有超出功能和气味的范围，大概是顺从其德化政令所为。现在却不是这样，只取其性用之所利，而治疗其灾变之所伤，寒者用热药治之，热者用寒药治之，温者用清药治之，清者用温药治之，散者用收涩药治之，收者用发散药治之，滑者用固涩药治之，涩者用滑利药治之，燥者用滋润药治之，急者用缓急药治之，坚者用软坚药治之，脆者用柔润药治之，衰者用补益药治之，强者用泻下药治之。所以略去了功能和气味，随其性用，作为治法的总目，合和修治的大纲，防备御灾变的要略罢了。卫生明哲之士，应当不拘泥于此。五味各随其所喜攻入，酸先入肝，苦先入心，甘先入脾，辛先入肺，咸先入肾，久服则增加脏气，导致脏气偏胜，偏胜则有偏害，偏害则致偏绝，这是夭折的原因。所以政理观化，药集商量。《服饵》说：药不具备五味五气，而久服之，虽然暂时获胜，久必暴死夭折，说的就是这个道理。近世庸俗的治病方法，让人单服附子，为害很多，能不谨慎吗？
Yin and Yang circulate the Five Qi (Five Phases/Qi), moving between Heaven and Earth; thus, the Divine Spirit takes this as its principle, resulting in differences in De Hua (Virtuous Transformation), Zheng Ling (Political Decree), Bian (Alteration), and Sheng (Disaster). All things inherit the Five Elements (Wu Xing), gestating within the Eight Directions; thus, living beings rely on their nourishment, resulting in differences in Gong Neng (Function and Efficacy), Qi Wei (Qi and Flavor), Xing (Nature), and Yong (Application). If the movement of Qi becomes abnormal, it cannot be treated without medicinal herbs (Yao Shi); indeed, no agent surpasses medicinal herbs in exerting efficacy that rivals Creation and providing grace that completes nature. Therefore, Fu He (Nourishing Harmony), Zhang Xian (Manifest Brilliance), Ru Zheng (Muggy Heat), Qing Jie (Clear Purity), and Qi Su (Chill Severity) are the Virtues of the Five Qi; An Hun (Calming the Soul), Yu Shen (Nurturing the Spirit), Yi Qi (Supplementing Qi), Ding Po (Stabilizing the Corporeal Soul), and Shou Zhi (Guarding Intent) are the Functions of the Hundred Medicines; Sheng Rong (Promoting Prosperity), Fan Mao (Abundant Growth), Feng Bei (Rich Preparation), Jin Lian (Tight Contraction), and Qing Mi (Clear Tranquility) are the Transformations of the Five Qi; Tong Run (Unobstructed Moisture), Yue Yi (Joyful Ease), Qing Shen (Lightening the Body), Run Ze (Moistening and Glossing), and Yi Jing (Benefiting Essence) are the Capabilities of the Hundred Medicines; Shu Qi (Opening and Initiating), Ming Yao (Bright Illumination), An Jing (Quiet Peace), Jin Qie (Firm and Cutting), and Ning Su (Congealed Solemnity) are the Political Decrees of the Five Qi; Kai Ming (Opening Clarity), Li Mai (Facilitating Vessels), Hua Fu (Smoothing Skin), Jian Ji (Solidifying Muscle), and Qiang Gu (Strengthening Bone) are the Qi of the Hundred Medicines. Wind, Heat, Dampness, Dryness, and Cold are the Political Decrees of the Five Qi; Sour, Bitter, Sweet, Acrid, and Salty are the Flavors of the Hundred Medicines. Although these Qi movements and all things differ greatly, their formation and emulation follow principles without chaotic disruption; each corresponds to another like matching tally sticks. Regarding Sheng Fu (Victory and Repression) and Shuai Wang (Decline and Prosperity), they do not exceed one another excessively; their coming and going, ascending and descending, cannot be absent; thus, disasters arise from their respective movements without adding up. Consequently, Zhen Fa (Shaking and Awakening), Xiao Shuo (Melting and Refining), Zhou Zhu (Sudden Pouring), Su Sha (Solemn Killing), and Lin Lie (Biting Cold) are the Alterations of the Five Qi; in medicines, these correspond to Shou Lian (Astringent Convergence), Gan Jiao (Dry and Scorched), Tian Huan (Sweet and Slack), Lian Se (Astringent and Slippery), and Zi Hua (Nourishing and Slippery), which are the Natures of the Hundred Medicines. San Luo (Scattering), Fan Bing (Burning Bright), Shuang Kui (Frost Rotting), Cang Yun (Pale Falling), and Bing Xue (Ice and Snow) are the Disasters of the Five Qi; in medicines, these correspond to Qiu Nu (Epistaxis), Yi Han (Excessive Sweating), Ou Tu (Vomiting), Xian Yong (Saliva Surging), and Xie Li (Diarrhea), which are the Applications of the Hundred Medicines. De Hua is the auspicious sign of Qi; Gong Neng is the excellence of medicine; Zheng Ling is the manifestation of Qi; Qi Wei is the fragrance of medicine. In ancient therapeutic methods, when encountering harm to organs by the ruling year's Qi, although the methods of pacification differed, one would invariably name the treatment based on what overcomes it. Thus, the Classics state: "What invades from above into below is pacified by what overcomes it, thereby pacifying Heavenly Qi"; "What invades from below into inside is treated by what overcomes it, thereby treating Earthly Qi." Therefore, when the Qi of Si Tian (Heavenly Steward) is excessive due to Wind, it is pacified with Acrid-Cool agents; when various Qi at Zai Quan (Earthly Spring) is excessive due to internal Wind, it is treated with Acrid-Cool agents. This is what is meant. Regarding the suppression of Host and Guest, the emergence of stagnation, victory, and repression, treatment does not exceed the scope of Function and Qi/Flavor, generally following the actions of De Hua, Zheng, and Ling. However, nowadays this is not the case; people only seek the advantages of Nature and Application, treating injuries caused by disasters. Cold is treated with Heat, Heat with Cold, Warmth with Cooling, Coolness with Warming, Scattering with Astringency, Astringency with Scattering, Slipperiness with Astringency, Stickiness with Lubrication, Dryness with Moistening, Tension with Relaxation, Hardness with Softening, Fragility with Suppleness, Deficiency with Tonification, Excess with Purging. Thus, Functions and Qi/Flavors are omitted, relying instead on Nature and Application as a general outline for therapeutic methods, a major principle for compounding and processing, and an essential strategy for defending against disasters. Wise men who protect health should not be bound by this alone. The Five Flavors each attack according to their preference: Sour enters the Liver first, Bitter enters the Heart first, Sweet enters the Spleen first, Acrid enters the Lung first, Salty enters the Kidney first. Long-term use increases organ Qi, leading to excess in specific organs; excess leads to bias/harm; bias/harm leads to extreme deficiency; this is the cause of premature death. Therefore, political governance observes transformation, and medicinal collections are deliberated. The *Fu Er* (Ingestion) text states: "If medicine lacks the Five Flavors and Five Qi, long-term ingestion may bring temporary victory but will inevitably lead to sudden death or premature decline." This is what is meant. Recent vulgar medical practices involve people taking Fu Zi (Prepared Aconite Root) alone, causing much harm; can one not be cautious?