岐伯曰∶五味入胃，各归所喜。酸先入肝，苦先入心，甘先入脾，辛先入肺，咸先入肾
，久而增气，物化之常，气增而久，夭之由也。
王冰曰∶入肝为温，入心为热，入肺为清，入肾为寒，入脾为至阴，而四气兼之，皆为
味，而益其气。故各从其脏之气久则从化，故久服黄连、苦参，反热从苦化也。余味仿此气
不已，则脏气偏胜必有偏绝，脏有偏绝必有暴夭，是以药不具五味不备四气而久服之。虽暂
获胜，久必致夭，故绝粒服饵者，不暴亡，无五味资助也。《易》曰∶一阴一阳之谓道，偏
阴偏阳之谓疾，阳剂刚胜积若燎原为消狂痈疽之属，则天癸竭而营涸，阴剂柔胜积若凝水
为洞泄寒中之病，则真火微而卫散，故大寒大热之药，当从权用之，气平而止有所偏助，令
脏气不平，夭之由也。
窃谓人之一身，隐僻奇异等疾，轩岐议究已备，华佗内照无遗矣。然攻病之法，每以针
拔为言，而其药饵之中，殊未言及，何也？盖古人立法，病之轻浅者，则以丸散饮汤调治之
。病之年久沉痼者，非针灸不解。以其针有劫夺之功，第见效者少。且今之针法，得妙者亦
稀。若虚怯之体，倏致夭绝者有之，若灸法去病之功，难以枚举。而其寒热虚实，轻重远近
，无往不宜。盖寒病得火而散者，犹烈日消冰，有寒随温解之义也；热病得火而解者，犹暑
极反凉，自火郁发之之义也；虚病得火而壮者，犹火迫水而气升，有温补热益之义也；实病
得火而解者，犹火能消物，以实则泻之之义也；痰病得火而解者，以热则气行，津液流通故
也。所以灸法不虚人者，以一灼谓一壮，以壮人为法也。若年深痼疾，非药力所能除，必借
火力以攻拔之。谚云∶火有拔山之力，岂虚语哉？若病欲除其根，则一灸胜于药力多矣。但
医必择其素熟经络穴道者乃可，不尔，则差之毫厘，谬之千里，非徒无益，而反害之。岂以
人命若草菅耶？然火之功用，固有挽回枯槁之妙，必其人肌肉尚未尽脱，元气尚未尽虚，饮
食能进者，乃能任此痛楚，灸后调理月余，则病自除，而体自充。况假此一灸，使病者有所
禁戒警惕，自是如法调理，是以一举有
亦不能禁此燔灼，病必日剧，倘灸后病
岐伯说：五味进入胃中，各自归属于它所喜好的脏腑。酸味先入肝，苦味先入心，甘味先入脾，辛味先入肺，咸味先入肾。长期食用会使相应脏腑之气增加，这是事物变化的常规规律；但如果气机偏盛时间过长，就是导致早夭的原因。
王冰说：（五味对应的气性为）入肝表现为温，入心表现为热，入肺表现为清，入肾表现为寒，入脾属于至阴，兼有四季之气，都体现为“味”，从而增益其脏气。因此各味随所属脏腑之气久服则发生从化（改变性质），所以长期服用黄连、苦参等苦味药，反而会产生热象，这是因为苦味从热而化。其他味道也依此类推。如果气机偏盛不止，必然导致某一脏气过胜，进而出现该脏气衰竭的情况。某脏气一旦衰竭，必然导致突然死亡。因此，药物如果不具备完整的五味和四气，长期服用就会出问题。虽然暂时可能获得疗效，但长久必致死亡。所以那些断绝五谷饮食只靠服药饵的人，虽然不会突然暴亡，是因为缺乏五味的资助。《易经》说：“一阴一阳叫做道，偏于阴或偏于阳叫做病。”阳性的药物刚猛强胜，积聚起来像烈火燎原，会导致消渴、发狂、痈疽等疾病，致使天癸枯竭、营血干涸；阴性的药物柔顺强胜，积聚起来像冷水凝结，会导致洞泄、寒中等疾病，致使真火微弱、卫气散失。所以大寒大热的药物，应当权宜使用，一旦气机平和就应停止。如果有偏颇的辅助，使得脏气不平衡，这就是导致早夭的原因。
我认为人的身体上各种隐僻奇异的疾病，黄帝、岐伯的论述已经详尽，华佗的内照法也没有遗漏。然而关于攻治病邪的方法，往往强调针灸，而在药物调理方面却很少提及，为什么呢？大概古人制定法则，对于轻浅的疾病，用丸剂、散剂、饮剂、汤剂来调治。对于年代久远、根深蒂固的疾病，非用针灸不能解决。因为针灸有劫夺病邪的功效，但见效的较少。况且现在精通针法的人也很少。如果是虚弱的体质，突然因误治而导致死亡的例子是有的；而灸法祛除疾病的功效，难以一一列举。无论是寒热虚实、轻重远近，没有不适宜的。大概寒病遇到火就能消散，就像烈日消融冰块，有寒气随着温热而解除的道理；热病遇到火就能缓解，就像暑气极盛反而转凉，符合“火郁发之”的道理；虚病遇到火就能强壮，就像火逼迫水气上升，有温补益气的道理；实病遇到火就能解除，就像火能烧掉物体，符合“实则泻之”的道理；痰病遇到火就能化解，因为热则气行，津液流通的缘故。所以灸法不会伤害正气，是因为以“壮”为单位，以健康成年人为标准。如果是年代久远的顽固疾病，不是药力所能去除的，必须借助火力来攻拔病邪。俗话说：“火有拔山之力”，难道不是空话吗？如果想彻底根除疾病，那么一次灸疗胜过多次药物治疗。但是医生必须选择那些熟悉经络穴位的人来进行，否则的话，差之毫厘，谬以千里，不仅没有益处，反而有害。怎么能拿人命像草芥一样轻视呢？然而火的功用，固然有挽回枯槁生命的妙处，但必须病人肌肉还没有完全脱尽，元气还没有完全虚弱，能够进食的人，才能承受这种痛苦。灸后调理一个多月，病自然消除，身体自然充实。况且假借这一次灸疗，使病人有所禁忌和警惕，自然会依法调理，因此一举两得……（原文此处中断）如果不能忍受这种烧灼的痛苦，病情必定日益加重，倘若灸后病……
Qibo said: The five flavors enter the stomach and each returns to its preferred organ. Sourness first enters the Liver, bitterness first enters the Heart, sweetness first enters the Spleen, pungency first enters the Lungs, and saltiness first enters the Kidneys. Long-term consumption increases the Qi of the corresponding organs, which is the normal law of transformation; however, if this excessive Qi persists for a long time, it becomes the cause of premature death.
Wang Bing stated: Entering the Liver manifests as Warmth, entering the Heart as Heat, entering the Lungs as Coolness/Clearness, entering the Kidneys as Cold, and entering the Spleen as Extreme Yin, which combines with the Qi of the four seasons. All these manifest as "flavors" and thus augment their respective organ Qi. Therefore, with long-term administration, each flavor follows the transformation of its associated organ's Qi. For instance, long-term use of Huanglian (Coptidis Rhizoma) or Kushen (Sophorae Flavescentis Radix), which are bitter, may instead produce Heat because Bitter transforms into Heat following the principle of "congruent transformation." Other flavors follow this pattern. If Qi excess continues unchecked, it will inevitably lead to an excess of one organ's Qi, followed by the exhaustion of that organ's Qi. Once an organ's Qi is exhausted, sudden death ensues. Thus, medicines lacking the complete Five Flavors and Four Qi cannot be taken long-term. Although they may yield temporary benefits, long-term use leads to death. Those who abstain from grains and rely solely on medicinal herbs do not die suddenly because they lack the support of the Five Flavors. The *I Ching* states: "One Yin and one Yang is called the Dao; deviation towards Yin or deviation towards Yang is called disease." Yang-tonifying drugs are rigid and potent; accumulation resembles a raging fire, leading to conditions such as Xiao Ke (Wasting-Thirst), Kuang (Mania), and Yong Ju (Carbuncles and Sores), resulting in the exhaustion of Tian Gui (Heavenly Water/Reproductive Essence) and the drying up of Ying Blood (Nutritive Blood). Yin-tonifying drugs are soft and potent; accumulation resembles congealed water, leading to conditions such as Dong Xie (Profuse Diarrhea) and Han Zhong (Cold Invasion), resulting in the weakening of Zhen Huo (True Fire) and the dispersion of Wei Qi (Defensive Qi). Therefore, drugs that are extremely cold or extremely hot should only be used as a temporary measure (Quan Yong). Once the Qi balances, usage must stop. Any biased assistance that causes organ Qi imbalance is the cause of premature death.
I hold that for various obscure and strange diseases of the human body, the discussions of Huangdi (Yellow Emperor) and Qibo are exhaustive, and Hua Tuo’s Neizhao (Internal Reflection) method leaves nothing out. However, regarding methods to attack pathogens, emphasis is often placed on acupuncture and moxibustion, while little is mentioned about herbal medication. Why? It seems ancient practitioners established laws such that for mild and superficial diseases, pills, powders, drinks, and decoctions were used for treatment. For chronic and entrenched diseases, only acupuncture and moxibustion could resolve them. This is because acupuncture has the power to forcibly remove pathogens, yet few achieve quick results. Moreover, those skilled in acupuncture are rare today. In cases of deficiency and weakness, sudden death due to mismanagement does occur. Conversely, the efficacy of moxibustion in removing disease is countless. Whether dealing with Cold, Heat, Deficiency, or Excess, light or severe, distant or recent, it is suitable in all cases. Generally, Cold diseases are dispersed by Fire, akin to the scorching sun melting ice, embodying the principle of Cold resolving with Warmth; Heat diseases are resolved by Fire, akin to extreme summer heat turning cool, embodying the principle of "releasing Fire stagnation"; Deficiency diseases are strengthened by Fire, akin to fire forcing water vapor upward, embodying the principle of Warming and Tonifying; Excess diseases are resolved by Fire, akin to fire consuming objects, embodying the principle of "draining Excess"; Phlegm diseases are resolved by Fire because Heat promotes Qi movement and facilitates the flow of Jin Ye (Body Fluids). Thus, moxibustion does not harm healthy Qi because it is measured in "Zhuang" (units of moxa cones), standardized according to robust adults. For deep-seated, chronic diseases that herbal medicine cannot eradicate, Fire must be borrowed to extract the pathogen. As the proverb says: "Fire has the strength to pull mountains," is this merely empty talk? To eradicate the root of a disease, one session of moxibustion surpasses the effect of many doses of medicine. However, the physician must be well-versed in meridians and acupoints; otherwise, a slight error leads to a massive mistake, causing harm rather than benefit. How can human life be treated so lightly? Nevertheless, the function of Fire indeed has the miracle of reviving the withered. But the patient must still have some muscle mass, not completely depleted Yuan Qi (Original Qi), and be able to eat, in order to endure this pain. After more than a month of post-moxibustion regulation, the disease will naturally disappear, and the body will recover. Furthermore, through this single moxibustion session, the patient gains awareness and caution, leading to proper self-care, thereby achieving multiple benefits... (Text ends abruptly here) ...if one cannot endure this burning sensation, the disease will surely worsen day by day; if after moxibustion the disease...