阴阳气味而吾人用之有为泄为通为发泄为发热及衰壮生散之义王注不明与前后阴阳气味俱无着非本篇之大旨也骥案少阴
君火胜阳明肺金肺金主气故云食气散气少阳相火生太阴脾土脾土生金故曰气食少火少火生气此言火气以概其凡余气统此
下文辛甘酸苦专言味马注可参
气味辛甘发散为阳酸苦涌泄为阴
王冰曰非惟气味分正阴阳然辛甘酸苦之中复有阴阳之殊气尔何者辛散甘缓故发散为阳酸收苦泄故涌泄为阴马莳曰凡
物之气大体为阳凡物之味大体为阴然而气主发散者固为阳其味之辛甘者亦为阳味主酸苦者固为阴其气之涌泄者亦为阴正
以气之阳中有阴味之阴中有阳也骥案至真要大论辛甘发散为阳酸苦涌泄为阴咸味涌泄为阴淡味渗泄为阳六者或收或散或
缓或急或燥或润或软或坚以所利而行之调其气使其平也可以互参此但举其略尔
阴胜则阳病阳胜则阴病
王冰曰胜则不病不胜则病吴昆曰水胜则火灭火胜则水干马莳曰用酸苦涌泄之品至于太过则胜矣阴承上文物类而言阴
胜则吾人之阳分不能敌阴品而阳分斯病也阳主人身阳分言凡人身之属阳分与手足六阳经皆是用辛甘发散之品至于太过则
阴胜矣阳承上文物类而言阳胜则吾人之阴分不能敌阳品而阴分斯病也阴主人身阴分言凡人身之属阴分与手足六阴经皆是
张介宾曰此下言阴阳偏胜之为病阴阳不和则有胜有亏故皆能为病
阳胜则热阴胜则寒
王冰曰是则太过而致也新校正云按甲乙经作阴病则热阳病则寒文异意同马莳曰阳胜则阴病者以阳胜则太热彼阴分安
得不病阴胜则阳病者以阴胜则太寒彼阳分安得不病
重寒则热重热则寒
王冰曰物极则反亦犹壮火之气衰少火之气壮也吴昆曰阴极则阳生阳极则阴生张志聪曰苦化火酸化木久服酸苦之味则
反有木火之热化矣辛化金甘化土久服辛甘之味则反有阴湿之寒化矣所谓久而增气物化之常也气增而久夭之由也马莳曰阴
胜虽寒而寒之又寒是重寒也寒久则热生如今冬感于寒是重寒也而至春为温至夏为热非重寒则热乎阳胜虽热而热之又热是
重热也热久则寒生如今病热极者而反生寒栗之类凡上文寒热俱主人身病体言此二句与重阴必阳重阳必阴二句相似张介宾
曰阴阳之气水极则似火火极则似水阳胜则隔阴阴胜则隔阳故有真寒假热真热假寒之辨此而错认则死生反掌骥案此即至真
要大论因利而行调平其气之意凡阳胜阴胜重寒重热皆不可也
寒伤形热伤气
王冰曰寒则卫气不利故伤形热则荣气内消故伤气虽阴成形阳化气一过其节则形气被伤吴昆曰寒阴也故伤形热阳也故
伤气张介宾曰寒为阴形亦属阴寒则形消故伤形热为阳气亦属阳热则气散故伤气
气伤痛形伤肿
王冰曰气伤则热结于肉分故痛形伤则寒薄于皮腠故肿吴昆曰气无形病故痛血有形病故肿张志聪曰阳化气阴成形寒则
阴甚故伤形热则阳盛故伤气气无形故痛阴有形故肿马莳曰惟热之伤气也则气之伤者其痛生所谓诸痛皆属于火者是也惟寒
之伤形也则形之伤者其肿生所谓寒则坚凝而肿斯作也张介宾曰气欲利故伤之则痛形有质故伤之则肿
故先痛而后肿者气伤形也先肿而后痛者形伤气也
王冰曰先气证而病形故曰气伤形先形证而病气故曰形伤气吴昆曰先痛后肿为气病而伤及于血先肿后痛为血病而伤及
于气张志聪曰形归气而气生形阴阳形气之相合也故气伤则转及于形形伤则病及于气马莳曰为肿为痛复有相因之机先有是
痛而后发肿者盖以气先受伤而形亦受伤谓之气伤形也先有是肿而后为痛者盖以形先受伤而气亦受伤谓之形伤气也形非气
不充气非形不生形气相为根据附而病之相因者又如此
素问六节藏象论草生五色五色之变不可胜视草生五味五味之美不可胜极
王冰曰言物生之众禀化各殊目视口味尚无能尽之况于人心乃能包括邪吴昆曰言五行阴阳之变犹五色五味之不可胜极
张志聪曰草者五谷五菜概及果木而言也盖天三生木故先言草木而及于昆虫万物也草生五色者其色为苍其化为荣其色为赤
其化为茂其色为黄其化为盈其色为白其化为敛其色为黑其化为肃物极而象变不可胜视也草生五味者其味为酸其味为苦其
味为甘其味为辛其味为咸以草生之五味而及于五菜五谷五果五畜之美不可胜极也马莳曰万物有色而草之五色有出于天成
者有出于人为者极之而有不可胜视者也万物有味而草之五味有出于天成者有出于人为者极之有不可胜美者也张介宾曰此
以草言木亦在其中青黄赤白黑五色之正也然色有浅深间杂之异故五色之变不可胜视酸辛甘苦咸五味之正也然味有浓薄优
劣之殊故五味之美不可胜极即此五色五味之变已不可穷而天地万物之化又乌得而量哉骥案五色青赤黄白黑也青入肝青蒿
青黛之类赤入心丹皮丹参之类黄走脾黄精黄芩之类白入肺白蔹白芨之类黑走肾黑豆乌头之类然草只一种而根茎枝叶果实
色各不同鲜干老嫩其变不一五味灵枢九针篇酸入肝辛入肺苦入心甘入脾咸入肾淡入胃淡与甘近故只言五然有一物一味者
有一物三味者有一物而生熟异味根苗异味者非博物专家莫能细别故不可胜视而胜极也此言草而木实可知言色味而性气
可知矣
嗜欲不同各有所通
王冰曰言色味之众虽不可遍尽所由然人所嗜所欲则自随己心之所爱耳故曰嗜欲不同各有所通张志聪曰言人嗜欲不同
而五味各归所喜如苦先入心酸先入肝五气入鼻藏于心肺五味入口以养五气故各有所通张介宾曰物生不齐各有嗜欲声色臭
味各有相宜故各有所通也骥案通即五藏生成篇之五欲藏气法时篇之五急五宜也岐伯曰五味入胃各有所喜各有所禁各有所
走各有所伤故曰不同
天食人以五气地食人以五味
王冰曰天以五气食人者臊气凑肝焦气凑心香气凑脾腥气凑肺腐气凑肾也地以五味食人者酸味入肝苦味入心甘味入脾
辛味入肺咸味入肾也清阳化气而上为天浊阴成味而下为地故天食人以气地食人以味也阴阳应象大论清阳为天浊阴为地故
曰阳为气阴为味吴昆曰五气非徒臊焦香腥腐而已此乃地气非天气也盖谓风气入肝暑气入心湿气入脾燥气入肺寒气入肾当
其不亢不害不能害人人在气交之中以鼻受之而养五藏是天食人以五气酸苦甘辛咸地之五味也五藏赖以养是地食人以五味
骥案刘完素谓寒热温凉四气生于天酸苦辛咸甘淡六味成乎地是以有形为味无形为气王冰谓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故此曰五气李杲谓味象地辛甘淡者地之阳酸苦咸者地之阴淡统于甘故曰五味东方生木木生
酸酸生肝南方生热热生火火生苦苦生心中央生湿湿生土土生甘甘生脾西方生燥燥生金金生辛辛生肺北方生寒寒生水水生
咸咸生肾是为地之五味气味虽有五然一味之中有四气如辛味则石膏寒桂附热半夏温薄荷凉使气使味或气味俱使或先气后
味先味后气不可不察也又六微旨论少阳之上火气治之阳明之上燥气治之太阳之上寒气治之厥阴之上风气治之少阴之上热
气治之太阴之上湿气治之热火同物二火实为一火燥为凉风为温其实一也兹将东垣药类法象表列后方与前图互参引而伸之
触类而长之可以知用药之大凡矣
风升生（味之薄者阴中之阳味薄则通酸苦咸平是也）
防风（纯阳性温味甘辛） 升麻（气平味微苦） 柴胡（气平味苦辛） 羌活（气微温味苦甘平） 威灵仙（气
温味苦） 葛根（气平味甘） 独活（气微温味苦甘平） 细辛（气温味大辛） 桔梗（气微温味甘辛） 白芷（气
温味大辛） 本（气温味大辛） 鼠粘子（气平味辛） 蔓荆子（气清味辛） 川芎（气温味辛） 天麻（气平味
辛） 秦艽（气微温味苦辛平） 麻黄（气温味甘苦） 荆芥（气温味苦辛） 前胡（气微寒味苦） 薄荷（气温味
苦辛）
热浮长（气之浓者阳中之阳气浓则发热辛甘温热是也）
黑附子（气热味大辛） 乌头（气热味大辛） 干姜（气热味大辛） 生干姜（气温味辛） 良姜（气热味辛
本味甘辛） 肉桂（气热味大辛） 桂枝（气热味甘辛） 草豆蔻（气热味大辛） 丁香（气温味辛） 浓朴（气
温味辛） 木香（气热味苦辛） 益智（气热味大辛） 白豆蔻（气热味大辛） 川椒（气热温味大辛） 吴茱萸（气
热味苦辛） 茴香（气平味辛） 延胡索（气温味辛） 缩砂（气温味辛） 红蓝花（气温味甘） 神曲（气大酸味
甘）
湿化成（戊土其本气平其兼气温凉寒热在人以胃应之己土其本味甘其兼味辛酸咸苦在人以脾应之）
黄 （气温平味甘） 人参（气温味甘） 甘草（气平味甘） 当归（气温味辛一作味甘） 熟地黄（气寒味苦） 半
夏（气微寒味辛平） 白术（气温味甘） 苍术（气温味甘） 陈皮（气温味微苦） 青皮（气温味辛） 藿香（气微
温味甘辛） 槟榔（气温味苦） 莪术（气平味苦辛） 京三棱（气平味苦） 阿胶（气微温味甘辛） 诃子（气温味
苦） 杏仁（气温味甘苦） 大麦 （气温味咸） 桃仁（气温味甘苦） 紫草（气寒味苦） 苏木（气平味甘咸一作味酸）
燥降收（气之薄者阳中之阴气薄则发泄辛甘淡平寒凉是也）
滑石（气寒味甘） 瞿麦（气平味甘） 车前子（气寒味甘） 灯心草（气平味甘） 五味子（气温味酸） 桑白
皮（气寒味苦酸） 天门冬（气寒味微苦） 白芍药（气微寒味酸） 麦门冬（气寒味微苦） 犀角（气寒味苦酸） 乌
梅（气平味酸） 牡丹皮（气寒味苦） 地骨皮（气寒味苦） 枳壳（气寒味苦） 琥珀（气平味甘） 连翘（气平
味苦） 枳实（气寒味苦酸） 木通（气平味甘）
寒沉藏（味之浓者阴中之阴味浓则泄酸苦咸气寒是也）
大黄（气寒味苦） 黄柏（气寒味苦） 黄芩（气寒味苦） 黄连（气寒味苦） 石膏（气寒味辛） 草龙胆（气
寒味大苦） 生地黄（气寒味苦） 知母（气寒味大辛） 防己（气寒味大苦） 茵陈（气微寒味苦平） 朴硝（气
寒味苦辛） 栝蒌根（气寒味苦） 牡蛎（气微寒味咸平） 玄参（气寒味微苦） 山栀子（气寒味微苦） 川楝子
（气咸味苦平） 香豉（气寒味苦） 地榆（气微寒味甘咸）
五气入鼻藏于心肺上使五色修明音声能彰五味入口藏于肠胃味有所藏以养五气气和而生津液相成神乃自生
王冰曰心荣面色肺主音声故气藏于心肺上使五色修洁分明音声彰着气为水母故味藏于肠胃内养五气五气和化津液方
生津液与气相副化成神气乃能生而宣化也吴昆曰五者之气由鼻而入藏于心肺之间心肺得受天之五气岂徒藏之入通五藏生
五色而发五音若人失养于天之五气则必失色而丧音矣味有所藏谓五味各有所藏酸入肝苦入心甘入脾辛入肺咸入肾也五藏
得此五味则以之养乎五气而气从矣阳为气阴为味气得味阳得阴气得乎味味以养气为阴阳和而生生者也生生则化津液五液
交相成则阴中有阳阳中有阴二气五行妙和而凝神乃自生矣张志聪曰天位居高而包乎地之外故五气从外窍而入于心肺心肺
居上为阳也心荣色而华于面故使五色修明肺主声故音声能彰也地位居下而处乎天之内故五味藏于肠胃以养五藏之气气得
味养则阴阳和而相生矣水谷皆入于口其味有五津液各走其道气和津成而五藏之神乃自生矣济公曰神气为阳故曰生津液为
阴故曰成马莳曰灵枢忧恚无言论喉咙者气之所以上下者也此乃入于鼻上下于喉咙而通于五藏者欤又云咽喉者水谷之道路
也此乃入于口由于咽喉而通于六腑者欤张介宾曰心主血故华于面肺主气故发于声五味入口由咽喉而藏于肠胃胃藏五味以
养五藏之气而化生津液以成精精气充而神自生骥案三十七难肺气通于鼻鼻和则知香臭故音声张脾气通于口口和则知谷味
故味有所藏灵枢忧患无言篇咽喉者水谷之道路也喉咙者气之所以上下也会厌者音声之门户也口唇者声音之扇也悬雍垂者
音声之关也颃颡者分气之所泄也咽喉乃胃之上口喉咙在咽之前主气之呼吸气不利则声音不利病在喉咽喉在喉咙之后主进
水谷病在咽则水谷不能下故治咽喉以胃为主又五藏别论五味入口藏于胃以养五藏气五气入鼻藏于心肺心肺有病而鼻为之
不利厥论篇胃不和则精气竭能知喉咙咽喉之道路此理不烦言而解西医谓喉咙为气总管咽喉为食管与此同
阴阳的气味，我们使用它们有泄下、疏通、发散、发热以及衰退强壮、生发消散的含义。王冰的注解说得不明确，与前后文关于阴阳气味的论述都没有关联，这不是本篇的主旨。张骥按语：少阴君火胜则克制阳明肺金，肺金主气，所以说“食气散气”；少阳相火生太阴脾土，脾土生金，所以说“气食少火，少火生气”。这是用“火气”来概括一般情况，其余气味都统摄于此。下文辛、甘、酸、苦专门讲味道，马莳的注解可以参考。
气味辛、甘具有发散作用，属于阳；酸、苦具有涌吐和泄下作用，属于阴。
王冰说：不仅气味区分正阴阳，在辛、甘、酸、苦之中也有阴阳的区别。为什么呢？辛能发散，甘能缓急，所以发散为阳；酸能收敛，苦能泄下，所以涌泄为阴。马莳说：凡是物的气大体属阳，凡是物的味大体属阴。然而气主发散者固然是阳，其味之辛、甘者也属阳；味主酸、苦者固然是阴，其气之涌、泄者也属阴。这正是气的阳中有阴，味的阴中有阳。张骥按语：《至真要大论》中说辛甘发散为阳，酸苦涌泄为阴，咸味涌泄为阴，淡味渗泄为阳。这六种味道有的收敛，有的发散，有的缓急，有的燥润，有的软坚，根据其所利而行之，调和其气使其平衡，可以互相参考。这里只举其大略罢了。
阴偏胜则阳病，阳偏胜则阴病。
王冰说：胜则不病（指胜者无病），不胜则病（指被克者有病）。吴昆说：水胜则火灭，火胜则水干。马莳说：使用酸、苦涌泄的药物如果太过，则阴胜了。这里的“阴”承上文的药物类别而言。阴胜则我人体的阳分不能敌御阴品，于是阳分就病了。“阳”指人身之阳分，言凡人身属阳分与手足六阳经都是使用辛、甘发散的药物。如果使用太过，则阴胜了。这里的“阳”承上文的药物类别而言。阳胜则我人体的阴分不能敌御阳品，于是阴分就病了。“阴”指人身之阴分，言凡人身属阴分与手足六阴经皆是（使用相应药物）。张介宾说：以下讲的是阴阳偏胜导致的疾病。阴阳不和则有胜有亏，所以都能致病。
王冰说：这是太过所致。新校正说：查《甲乙经》作“阴病则热，阳病则寒”，文字不同但意思相同。马莳说：阳胜则阴病，是因为阳胜则太热，那阴分怎能不病？阴胜则阳病，是因为阴胜则太寒，那阳分怎能不病？
王冰说：物极必反，也如同壮火之气衰，少火之气壮一样。吴昆说：阴极则阳生，阳极则阴生。张志聪说：苦化火，酸化木，久服酸苦的味道则反而有木火的热化；辛化金，甘化土，久服辛甘的味道则反而有阴湿的寒化。所谓“久而增气，物化之常也；气增而久，夭之由也”。马莳说：阴胜虽然是寒，但寒之又寒就是重寒。寒久了则热生，如现在冬天感受于寒是重寒，到了春天变为温病，到了夏天变为热病，不是重寒则热乎？阳胜虽然是热，但热之又热就是重热。热久了则寒生，如现在病热极者反而出现寒栗之类。以上所说的寒热都指人身病体而言。这两句与“重阴必阳，重阳必阴”两句相似。张介宾说：阴阳之气，水极则似火，火极则似水。阳胜则隔阴，阴胜则隔阳，所以有真寒假热、真热假寒的辨别。如果错认这个，则生死反掌之间。张骥按语：这就是《至真要大论》中“因利而行，调平其气”的意思。凡是阳胜、阴胜、重寒、重热都是不可取的。
王冰说：寒则卫气不利，所以伤形；热则营气内消，所以伤气。虽然阴成形、阳化气，但一旦超过节度，则形气都被损伤。吴昆说：寒属阴，所以伤形；热属阳，所以伤气。张介宾说：寒为阴，形亦属阴，寒则形消，所以伤形；热为阳，气亦属阳，热则气散，所以伤气。
王冰说：气伤则热结于肉分，所以痛；形伤则寒薄于皮腠，所以肿。吴昆说：气无形，病故痛；血有形，病故肿。张志聪说：阳化气，阴成形。寒则阴甚，故伤形；热则阳盛，故伤气。气无形，故痛；阴有形，故肿。马莳说：只有热伤气，那么气伤者其痛生，所谓“诸痛皆属于火”；只有寒伤形，那么形伤者其肿生，所谓“寒则坚凝而肿斯作也”。张介宾说：气欲利，故伤之则痛；形有质，故伤之则肿。
王冰说：先有气证而病及于形，所以说气伤形；先有形证而病及于气，所以说形伤气。吴昆说：先痛后肿，为气病而伤及于血；先肿后痛，为血病而伤及于气。张志聪说：形归气而气生形，阴阳形气之相合也。所以气伤则转及于形，形伤则病及于气。马莳说：为肿为痛又有相互因果的机制。先有是痛而后发肿的，盖以气先受伤而形亦受伤，谓之气伤形；先有是肿而后为痛的，盖以形先受伤而气亦受伤，谓之形伤气。形非气不充，气非形不生，形气相互依附，而病的相互因果又如此。
《素问·六节藏象论》说：草生五色，五色之变不可胜视；草生五味，五味之美不可胜极。
王冰说：言万物生长之众，禀受造化各不相同，目视口味尚且不能完全穷尽，何况人心怎能包括呢？吴昆说：言五行阴阳之变，犹五色五味之不可穷尽。张志聪说：草是指五谷、五菜，概及果木而言。盖天三生木，故先言草木而及于昆虫万物。草生五色者：其色为苍，其化为荣；其色为赤，其化为茂；其色为黄，其化为盈；其色为白，其化为敛；其色为黑，其化为肃。物极而象变，不可胜视。草生五味者：其味为酸，其味为苦，其味为甘，其味为辛，其味为咸。以草生之五味而及于五菜、五谷、五果、五畜之美，不可胜极。马莳说：万物有色，而草之五色有出于天成的，有出于人为的，极之而有不可胜视的；万物有味，而草之五味有出于天成的，有出于人为的，极之有不可胜美的。张介宾说：此以草言木，亦在其中。青、黄、赤、白、黑是五色之正。然色有浅深间杂之异，故五色之变不可胜视；酸、辛、甘、苦、咸是五味之正。然味有浓薄优劣之殊，故五味之美不可胜极。即此五色五味之变已不可穷，而天地万物之化又岂能度量呢？张骥按语：五色是青、赤、黄、白、黑。青入肝，如青蒿、青黛之类；赤入心，如丹皮、丹参之类；黄走脾，如黄精、黄芩之类；白入肺，如白蔹、白芨之类；黑走肾，如黑豆、乌头之类。然而草只一种，而根、茎、枝、叶、果实色各不同，鲜、干、老、嫩其变不一。五味见《灵枢·九针篇》：酸入肝，辛入肺，苦入心，甘入脾，咸入肾，淡入胃。淡与甘近，故只言五。但有一物一味者，有一物三味者，有一物而生熟异味、根苗异味者，非博物专家不能细别，故不可胜视而胜极也。此言草而木实可知，言色味而性气可知矣。
嗜欲不同，各有所通。
王冰说：言色味之众虽不可遍尽，所由然也。人所嗜所欲则自随己心之所爱耳，故曰嗜欲不同，各有所通。张志聪说：言人嗜欲不同，而五味各归所喜。如苦先入心，酸先入肝。五气入鼻，藏于心肺；五味入口，以养五气，故各有所通。张介宾说：物生不齐，各有嗜欲。声色臭味各有相宜，故各有所通。张骥按语：通即《五藏生成篇》之五欲、《藏气法时篇》之五急、五宜。岐伯说：五味入胃，各有所喜，各有所禁，各有所走，各有所伤，故曰不同。
王冰说：天以五气食人者：臊气凑肝，焦气凑心，香气凑脾，腥气凑肺，腐气凑肾也。地以五味食人者：酸味入肝，苦味入心，甘味入脾，辛味入肺，咸味入肾也。清阳化气而上为天，浊阴成味而下为地，故天食人以气，地食人以味。《阴阳应象大论》云：清阳为天，浊阴为地，故曰阳为气，阴为味。吴昆说：五气非徒臊、焦、香、腥、腐而已，此乃地气非天气也。盖谓风气入肝，暑气入心，湿气入脾，燥气入肺，寒气入肾。当其不亢不害，不能害人，人在气交之中，以鼻受之而养五脏，是天食人以五气；酸、苦、甘、辛、咸，地之五味也，五脏赖以养，是地食人以五味。张骥按语：刘完素谓寒、热、温、凉四气生于天，酸、苦、辛、咸、甘、淡六味成乎地，是以有形为味，无形为气。王冰谓入肝为温，入心为热，入肺为清，入肾为寒，入脾为至阴而四气兼之，故此曰五气。李杲谓味象地：辛、甘、淡者地之阳，酸、苦、咸者地之阴，淡统于甘，故曰五味。东方生木，木生酸，酸生肝；南方生热，热生火，火生苦，苦生心；中央生湿，湿生土，土生甘，甘生脾；西方生燥，燥生金，金生辛，辛生肺；北方生寒，寒生水，水生咸，咸生肾。是为地之五味。气味虽有五，然一味之中有四气，如辛味则石膏寒、桂附热、半夏温、薄荷凉。使气、使味，或气味俱使，或先气后味，先味后气，不可不察也。又《六微旨论》云：少阳之上，火气治之；阳明之上，燥气治之；太阳之上，寒气治之；厥阴之上，风气治之；少阴之上，热气治之；太阴之上，湿气治之。热火同物，二火实为一火；燥为凉，风为温，其实一也。兹将东垣药类法象表列后方，与前图互参，引而伸之，触类而长之，可以知用药之大凡矣。
风升生（味之薄者，阴中之阳。味薄则通，酸、苦、咸平是也）
防风（纯阳性温，味甘辛） 升麻（气平，味微苦） 柴胡（气平，味苦辛） 羌活（气微温，味苦甘平） 威灵仙（气温，味苦） 葛根（气平，味甘） 独活（气微温，味苦甘平） 细辛（气温，味大辛） 桔梗（气微温，味甘辛） 白芷（气温，味大辛） 藁本（气温，味大辛） 鼠粘子（气平，味辛） 蔓荆子（气清，味辛） 川芎（气温，味辛） 天麻（气平，味辛） 秦艽（气微温，味苦辛平） 麻黄（气温，味甘苦） 荆芥（气温，味苦辛） 前胡（气微寒，味苦） 薄荷（气温，味苦辛）
热浮长（气之浓者，阳中之阳。气浓则发热，辛、甘、温热是也）
黑附子（气热，味大辛） 乌头（气热，味大辛） 干姜（气热，味大辛） 生干姜（气温，味辛） 良姜（气热，味辛，本味甘辛） 肉桂（气热，味大辛） 桂枝（气热，味甘辛） 草豆蔻（气热，味大辛） 丁香（气温，味辛） 浓朴（气温，味辛） 木香（气热，味苦辛） 益智（气热，味大辛） 白豆蔻（气热，味大辛） 川椒（气热，味大辛） 吴茱萸（气热，味苦辛） 茴香（气平，味辛） 延胡索（气温，味辛） 缩砂（气温，味辛） 红蓝花（气温，味甘） 神曲（气大酸，味甘）
湿化成（戊土其本气平，其兼气温、凉、寒、热，在人以胃应之；己土其本味甘，其兼味辛、酸、咸、苦，在人以脾应之）
黄芪（气温平，味甘） 人参（气温，味甘） 甘草（气平，味甘） 当归（气温，味辛，一作味甘） 熟地黄（气寒，味苦） 半夏（气微寒，味辛平） 白术（气温，味甘） 苍术（气温，味甘） 陈皮（气温，味微苦） 青皮（气温，味辛） 藿香（气微温，味甘辛） 槟榔（气温，味苦） 莪术（气平，味苦辛） 京三棱（气平，味苦） 阿胶（气微温，味甘辛） 诃子（气温，味苦） 杏仁（气温，味甘苦） 大麦（气温，味咸） 桃仁（气温，味甘苦） 紫草（气寒，味苦） 苏木（气平，味甘咸，一作味酸）
燥降收（气之薄者，阳中之阴。气薄则发泄，辛、甘、淡平、寒凉是也）
滑石（气寒，味甘） 瞿麦（气平，味甘） 车前子（气寒，味甘） 灯心草（气平，味甘） 五味子（气温，味酸） 桑白皮（气寒，味苦酸） 天门冬（气寒，味微苦） 白芍药（气微寒，味酸） 麦门冬（气寒，味微苦） 犀角（气寒，味苦酸） 乌梅（气平，味酸） 牡丹皮（气寒，味苦） 地骨皮（气寒，味苦） 枳壳（气寒，味苦） 琥珀（气平，味甘） 连翘（气平，味苦） 枳实（气寒，味苦酸） 木通（气平，味甘）
寒沉藏（味之浓者，阴中之阴。味浓则泄，酸、苦、咸，气寒是也）
大黄（气寒，味苦） 黄柏（气寒，味苦） 黄芩（气寒，味苦） 黄连（气寒，味苦） 石膏（气寒，味辛） 草龙胆（气寒，味大苦） 生地黄（气寒，味苦） 知母（气寒，味大辛） 防己（气寒，味大苦） 茵陈（气微寒，味苦平） 朴硝（气寒，味苦辛） 栝蒌根（气寒，味苦） 牡蛎（气微寒，味咸平） 玄参（气寒，味微苦） 山栀子（气寒，味微苦） 川楝子（气咸，味苦平） 香豉（气寒，味苦） 地榆（气微寒，味甘咸）
五气入鼻，藏于心肺，上使五色修明，音声能彰；五味入口，藏于肠胃，味有所藏，以养五气，气和而生，津液相成，神乃自生。
王冰说：心荣面色，肺主音声，故气藏于心肺，上使五色修洁分明，音声彰着。气为水母，故味藏于肠胃，内养五气。五气和化津液，方生津液与气相副，化成神气，乃能生而宣化也。吴昆说：五者之气由鼻而入，藏于心肺之间。心肺得受天之五气，岂徒藏之入通五脏，生五色而发五音？若人失养于天之五气，则必失色而丧音矣。味有所藏，谓五味各有所藏：酸入肝，苦入心，甘入脾，辛入肺，咸入肾也。五脏得此五味，则以之养乎五气而气从矣。阳为气，阴为味，气得味，阳得阴，气得乎味，味以养气，为阴阳和而生生者也。生生则化津液，五液交相成，则阴中有阳，阳中有阴，二气五行妙和而凝神乃自生矣。张志聪说：天位居高而包乎地之外，故五气从外窍而入于心肺。心肺居上为阳也，心荣色而华于面，故使五色修明；肺主声，故音声能彰也。地位居下而处乎天之内，故五味藏于肠胃，以养五脏之气。气得味养，则阴阳和而相生矣。水谷皆入于口，其味有五，津液各走其道，气和津成而五脏之神乃自生矣。济公曰：神气为阳，故曰生津液为阴，故曰成。马莳说：《灵枢·忧恚无言》论喉咙者，气之所以上下者也。此乃入于鼻，上下于喉咙而通于五脏者欤？又云咽喉者，水谷之道路也。此乃入于口，由于咽喉而通于六腑者欤？张介宾说：心主血，故华于面；肺主气，故发于声。五味入口，由咽喉而藏于肠胃，胃藏五味以养五脏之气，而化生津液以成精，精气充而神自生。张骥按语：《难经·三十七难》云：肺气通于鼻，鼻和则知香臭，故音声张；脾气通于口，口和则知谷味，故味有所藏。《灵枢·忧患无言》篇云：咽喉者，水谷之道路也；喉咙者，气之所以上下也；会厌者，音声之门户也；口唇者，声音之扇也；悬雍垂者，音声之关也；颃颡者，分气之所泄也。咽喉乃胃之上口，喉咙在咽之前，主气之呼吸，气不利则声音不利，病在喉；咽喉在喉咙之后，主进水谷，病在咽则水谷不能下，故治咽喉以胃为主。又《五藏别论》云：五味入口，藏于胃，以养五脏气；五气入鼻，藏于心肺，心肺有病而鼻为之不利。《厥论》篇云：胃不和则精气竭。能知喉咙、咽喉之道路，此理不烦言而解。西医谓喉咙为气总管，咽喉为食管，与此同。
The Yin and Yang of flavors and qi, when utilized by us, possess the meanings of purging (Xie), unblocking (Tong), dispersing (Fa Xie), generating heat (Fa Re), as well as diminishing strength (Shuai Zhuang) and generating dispersion (Sheng San). Wang Bing's commentary is unclear and does not align with the preceding and subsequent discussions on Yin-Yang flavors and qi; thus, it does not represent the main theme of this chapter. Ji's note: When Shaoyin Ministerial Fire prevails, it overcomes Yangming Lung Metal. Since Lung Metal governs Qi, it is stated that "food qi scatters qi." Shaoyang Ministerial Fire generates Taiyin Spleen Earth, and Spleen Earth generates Metal; hence, it is said that "Qi nourishes Shao Huo (Lesser Fire), and Lesser Fire generates Qi." This uses "Fire and Qi" to generalize the ordinary cases, while other flavors are encompassed within this framework. The following text specifically discusses flavors such as Acrid (Xin), Sweet (Gan), Sour (Suan), and Bitter (Ku). Ma Shi's commentary can be referenced.
Acrid and Sweet flavors disperse and are Yang; Sour and Bitter flavors induce vomiting and purging and are Yin.
Wang Bing stated: Not only do flavors and qi distinguish between correct Yin and Yang, but among Acrid, Sweet, Sour, and Bitter, there are further distinctions of Yin and Yang. Why? Acrid disperses, and Sweet moderates; thus, dispersion is Yang. Sour astringes, and Bitter purges; thus, vomiting and purging are Yin. Ma Shi stated: Generally, the Qi of substances is Yang, and the Flavor of substances is Yin. However, Qi that primarily disperses is indeed Yang, and its Acrid and Sweet flavors are also Yang. Flavors that primarily are Sour and Bitter are indeed Yin, and their Qi that induces vomiting and purging is also Yin. This precisely illustrates that Yang contains Yin in Qi, and Yin contains Yang in Flavors. Ji's note: In *Zhi Zhen Yao Da Lun*, it is stated that Acrid and Sweet disperse and are Yang; Sour and Bitter induce vomiting and purging and are Yin; Salty induces vomiting and purging and is Yin; Bland seeps and drains and is Yang. These six flavors either astringe, disperse, moderate, or accelerate, dry or moisten, soften or harden. Acting according to their benefits, one harmonizes Qi to achieve balance. These can be cross-referenced. Here, only the general principles are mentioned.
When Yin prevails excessively, Yang becomes diseased; when Yang prevails excessively, Yin becomes diseased.
Wang Bing said: If prevailing, there is no disease (for the prevailing factor); if not prevailing, there is disease (for the suppressed factor). Wu Kun said: When Water prevails, Fire extinguishes; when Fire prevails, Water dries up. Ma Shi said: Using Sour and Bitter vomiting/purging agents excessively leads to Yin prevalence. Here, "Yin" refers to the category of medicinal substances mentioned above. When Yin prevails, the Yang aspect of our body cannot resist the Yin substances, so the Yang aspect becomes diseased. "Yang" refers to the Yang aspect of the human body, meaning all parts belonging to the Yang aspect and the Six Yang Meridians of Hand and Foot utilize Acrid and Sweet dispersing agents. If used excessively, Yin prevails. Here, "Yang" refers to the category of medicinal substances. When Yang prevails, the Yin aspect of our body cannot resist the Yang substances, so the Yin aspect becomes diseased. "Yin" refers to the Yin aspect of the human body, meaning all parts belonging to the Yin aspect and the Six Yin Meridians of Hand and Foot. Zhang Jiebin said: The following discusses diseases caused by excessive Yin or Yang. When Yin and Yang are disharmonious, there is excess and deficiency, leading to disease.
Excessive Yang results in Heat; excessive Yin results in Cold.
Wang Bing said: This is due to excess. The New Correction notes: According to *Jia Yi Jing*, it reads "Yin disease results in Heat, Yang disease results in Cold," differing in text but identical in meaning. Ma Shi said: In "Yang prevails, Yin becomes diseased," because Yang prevalence causes extreme Heat, how can the Yin aspect not become diseased? In "Yin prevails, Yang becomes diseased," because Yin prevalence causes extreme Cold, how can the Yang aspect not become diseased?
Extreme Cold transforms into Heat; extreme Heat transforms into Cold.
Wang Bing said: Things reach their opposite when they reach the extreme, similar to how the Qi of Zhuang Huo (Blazing Fire) declines, while the Qi of Shao Huo (Lesser Fire) strengthens. Wu Kun said: When Yin reaches the extreme, Yang arises; when Yang reaches the extreme, Yin arises. Zhang Zhicong said: Bitter transforms into Fire, and Sour transforms into Wood. Long-term consumption of Sour and Bitter flavors may result in Wood-Fire Heat transformation. Acrid transforms into Metal, and Sweet transforms into Earth. Long-term consumption of Acrid and Sweet flavors may result in Yin-Damp Cold transformation. It is said, "Prolonged use increases Qi, which is the normal transformation of things; prolonged increase of Qi is the cause of premature death." Ma Shi said: Although Yin prevalence is Cold, cold upon cold is Extreme Cold. Prolonged Cold generates Heat, e.g., contracting Cold in winter leads to Warmth in spring and Heat in summer—is this not Extreme Cold generating Heat? Although Yang prevalence is Heat, heat upon heat is Extreme Heat. Prolonged Heat generates Cold, e.g., patients with extreme Heat may experience chills. The Cold and Heat mentioned above refer to bodily conditions. These two sentences are similar to "Extreme Yin must transform into Yang, Extreme Yang must transform into Yin." Zhang Jiebin said: Regarding Yin and Yang Qi, extreme Water resembles Fire, and extreme Fire resembles Water. Excessive Yang separates from Yin, and excessive Yin separates from Yang, leading to True Cold with False Heat or True Heat with False Cold. Misidentifying these can lead to life or death instantly. Ji's note: This aligns with the principle in *Zhi Zhen Yao Da Lun* of "acting according to benefits to harmonize Qi." Neither Yang/Yin excess nor Extreme Cold/Heat should be tolerated.
Cold injures Form (Xing); Heat injures Qi.
Wang Bing said: Cold impedes Wei Qi (Defensive Qi), thus injuring Form; Heat consumes Ying Qi (Nutritive Qi) internally, thus injuring Qi. Although Yin forms Form and Yang transforms Qi, exceeding limits damages both. Wu Kun said: Cold is Yin, thus injuring Form; Heat is Yang, thus injuring Qi. Zhang Jiebin said: Cold is Yin, and Form is also Yin; Cold depletes Form, thus injuring Form. Heat is Yang, and Qi is also Yang; Heat scatters Qi, thus injuring Qi.
Qi injury causes Pain; Form injury causes Swelling.
Wang Bing said: Qi injury leads to Heat knotting in muscle spaces, causing Pain; Form injury leads to Cold thinning the skin and pores, causing Swelling. Wu Kun said: Qi is formless, so injury causes Pain; Blood is formed/substantial, so injury causes Swelling. Zhang Zhicong said: Yang transforms Qi, Yin forms Form. Cold makes Yin excessive, thus injuring Form; Heat makes Yang excessive, thus injuring Qi. Qi is formless, thus causing Pain; Yin/Form is substantial, thus causing Swelling. Ma Shi said: Only when Heat injures Qi does Qi injury generate Pain, as stated in "All pains belong to Fire." Only when Cold injures Form does Form injury generate Swelling, as stated in "Cold causes firmness and coagulation, leading to swelling." Zhang Jiebin said: Qi desires flow, so injury causes Pain; Form has substance, so injury causes Swelling.
Therefore, pain followed by swelling indicates Qi injuring Form; swelling followed by pain indicates Form injuring Qi.
Wang Bing said: First Qi symptoms then Form symptoms means Qi injures Form; first Form symptoms then Qi symptoms means Form injures Qi. Wu Kun said: Pain then swelling is Qi disease injuring Blood; swelling then pain is Blood disease injuring Qi. Zhang Zhicong said: Form returns to Qi, and Qi generates Form; Yin, Yang, Form, and Qi combine. Thus, Qi injury affects Form, and Form injury affects Qi. Ma Shi said: Swelling and Pain have causal mechanisms. Pain preceding swelling implies Qi was injured first, then Form, called Qi injuring Form. Swelling preceding pain implies Form was injured first, then Qi, called Form injuring Qi. Form is not filled without Qi; Qi is not generated without Form. They rely on each other, and disease causality follows this pattern.
*Sù Wèn: Liù Jiē Cáng Xiàng Lùn* states: Grass produces Five Colors; the variations of Five Colors are too numerous to see fully. Grass produces Five Flavors; the beauty of Five Flavors is too numerous to exhaust.
Wang Bing said: This speaks of the multitude of living things, each endowed differently by creation. Vision and taste cannot fully comprehend them, let alone the human mind encompassing them all. Wu Kun said: The variations of Five Elements and Yin-Yang are like the inexhaustible variations of Five Colors and Flavors. Zhang Zhicong said: "Grass" refers to grains, vegetables, fruits, and trees. Heaven generates Wood, so Grass and Trees are mentioned first, extending to insects and all things. The Five Colors of grass: Green corresponds to flourishing; Red to abundance; Yellow to fullness; White to gathering; Black to肃 (solemnity/restriction). Extremes change phenomena, too numerous to see. The Five Flavors of grass: Sour, Bitter, Sweet, Acrid, Salty. From these, the beauty of five vegetables, grains, fruits, and animals is too numerous to exhaust. Ma Shi said: All things have color, but grass's Five Colors come from nature or human intervention, too numerous to see. All things have flavor, but grass's Five Flavors come from nature or human intervention, too numerous to appreciate. Zhang Jiebin said: Speaking of grass implies trees. Green, Yellow, Red, White, Black are the standard Five Colors. Variations in depth and mixture make changes inexhaustible. Sour, Acrid, Sweet, Bitter, Salty are the standard Five Flavors. Differences in concentration and quality make flavors inexhaustible. Even these variations are endless, how much more so the transformations of heaven and earth? Ji's note: The Five Colors are Green, Red, Yellow, White, Black. Green enters Liver (e.g., Qing Hao, Qing Dai); Red enters Heart (e.g., Dan Pi, Dan Shen); Yellow travels to Spleen (e.g., Huang Jing, Huang Qin); White enters Lung (e.g., Bai Lian, Bai Ji); Black travels to Kidney (e.g., Hei Dou, Wu Tou). However, for a single grass species, roots, stems, leaves, branches, and fruits differ in color. Fresh, dried, old, young vary greatly. Five Flavors are detailed in *Líng Shū: Jiǔ Zhēn*: Sour enters Liver, Acrid enters Lung, Bitter enters Heart, Sweet enters Spleen, Salty enters Kidney, Bland enters Stomach. Bland is close to Sweet, so only Five are listed. Some herbs have one flavor, some three; some have different flavors raw vs. cooked or root vs. shoot. Only experts can distinguish them, hence "too numerous to see/exhaust." Discussing grass implies trees; discussing color/flavor implies nature/qi.
Desires and preferences differ, each having its own connection.
Wang Bing said: Although colors and flavors are countless, people's desires follow their own hearts. Hence, "Desires differ, each has its own connection." Zhang Zhicong said: People's desires differ, and Five Flavors return to what they prefer. E.g., Bitter first enters Heart, Sour first enters Liver. Five Qi enter nose, stored in Heart/Lung; Five Flavors enter mouth, nourish Five Qi, hence each has its connection. Zhang Jiebin said: Living things vary, each having preferences. Sounds, colors, smells, flavors have suitability, hence each has its connection. Ji's note: "Connection" refers to the "Five Desires" in *Wu Zang Sheng Cheng Pian* and "Five Urgencies/Fives Suitability" in *Zang Qi Fa Shi Pian*. Qi Bo said: Five Flavors entering stomach have preferences, prohibitions, pathways, and injuries; hence "different."
Heaven feeds humans with Five Qi; Earth feeds humans with Five Flavors.
Wang Bing said: Heaven feeds Five Qi: Pungent odor gathers in Liver, Scorched odor in Heart, Fragrant odor in Spleen, Fishy odor in Lung, Rotten odor in Kidney. Earth feeds Five Flavors: Sour enters Liver, Bitter enters Heart, Sweet enters Spleen, Acrid enters Lung, Salty enters Kidney. Clear Yang transforms into Qi and ascends to Heaven; Turbid Yin forms Flavor and descends to Earth. Thus, Heaven feeds Qi, Earth feeds Flavor. *Yīn Yáng Yìng Xiàng Dà Lùn* states: Clear Yang is Heaven, Turbid Yin is Earth; thus Yang is Qi, Yin is Flavor. Wu Kun said: Five Qi are not just pungent, scorched, fragrant, fishy, rotten; these are Earth Qi, not Heaven Qi. Wind Qi enters Liver, Summer Heat Qi enters Heart, Dampness Qi enters Spleen, Dryness Qi enters Lung, Cold Qi enters Kidney. When balanced, they nourish rather than harm. Humans in the Qi intersection receive them via nose to nourish organs—this is Heaven feeding Five Qi. Sour, Bitter, Sweet, Acrid, Salty are Earth's Five Flavors, nourishing organs—this is Earth feeding Five Flavors. Ji's note: Liu Wansu said Four Natures (Cold, Hot, Warm, Cool) are born of Heaven; Six Flavors (Sour, Bitter, Acrid, Salty, Sweet, Bland) are formed by Earth. Thus, substantial is Flavor, insubstantial is Qi. Wang Bing said: Entering Liver is Warm, Heart is Hot, Lung is Clear/Cool, Kidney is Cold, Spleen is Supreme Yin combining all four; hence "Five Qi." Li Gao said: Flavors resemble Earth: Acrid, Sweet, Bland are Earth's Yang; Sour, Bitter, Salty are Earth's Yin; Bland is governed by Sweet, hence "Five Flavors." East generates Wood, Wood generates Sour, Sour generates Liver; South generates Heat, Heat generates Fire, Fire generates Bitter, Bitter generates Heart; Center generates Dampness, Dampness generates Earth, Earth generates Sweet, Sweet generates Spleen; West generates Dryness, Dryness generates Metal, Metal generates Acrid, Acrid generates Lung; North generates Cold, Cold generates Water, Water generates Salty, Salty generates Kidney. These are Earth's Five Flavors. Although Qi/Flavor are Five, one flavor contains Four Natures. E.g., Acrid: Shi Gao is Cold, Gui/Zhi Fu are Hot, Ban Xia is Warm, Bo He is Cool. Administering Qi or Flavor, or both, or sequentially, requires careful observation. *Liù Wēi Zhǐ Lùn* states: Shaoyang is governed by Fire Qi; Yangming by Dryness Qi; Taiyang by Cold Qi; Jueyin by Wind Qi; Shaoyin by Heat Qi; Taiyin by Dampness Qi. Fire/Heat are same; Dryness/Cool are related; Wind/Warm are related. Dong Yuan's *Yào Lèi Fǎ Xiàng* table is listed below for reference. By analogy, one can understand general medication principles.
Wind Ascends and Generates (Thin flavors, Yang within Yin. Thin flavors promote flow: Sour, Bitter, Salty neutral).
Fang Feng (Pure Yang, Warm, Sweet-Acrid) Sheng Ma (Neutral Qi, Slightly Bitter) Chai Hu (Neutral Qi, Bitter-Acrid) Qiang Huo (Slightly Warm, Bitter-Sweet Neutral) Wei Ling Xian (Warm, Bitter) Ge Gen (Neutral Qi, Sweet) Du Huo (Slightly Warm, Bitter-Sweet Neutral) Xi Xin (Warm, Greatly Acrid) Jie Geng (Slightly Warm, Sweet-Acrid) Bai Zhi (Warm, Greatly Acrid) Gao Ben (Warm, Greatly Acrid) Shu Niu Zi (Neutral Qi, Acrid) Man Jing Zi (Clear Qi, Acrid) Chuan Xiong (Warm, Acrid) Tian Ma (Neutral Qi, Acrid) Qin Jiao (Slightly Warm, Bitter-Acrid Neutral) Ma Huang (Warm, Sweet-Bitter) Jing Jie (Warm, Bitter-Acrid) Qian Hu (Slightly Cold, Bitter) Bo He (Warm, Bitter-Acrid)
Heat Floats and Grows (Dense Qi, Yang within Yang. Dense Qi generates Heat: Acrid, Sweet, Warm-Hot).
Hei Fu Zi (Hot, Greatly Acrid) Wu Tou (Hot, Greatly Acrid) Gan Jiang (Hot, Greatly Acrid) Sheng Gan Jiang (Warm, Acrid) Liang Jiang (Hot, Acrid, Base Sweet-Sweet) Rou Gui (Hot, Greatly Acrid) Gui Zhi (Hot, Sweet-Acrid) Cao Dou Kou (Hot, Greatly Acrid) Ding Xiang (Warm, Acrid) Hou Po (Warm, Acrid) Mu Xiang (Hot, Bitter-Acrid) Yi Zhi (Hot, Greatly Acrid) Bai Dou Kou (Hot, Greatly Acrid) Chuan Jiao (Hot, Greatly Acrid) Wu Zhu Yu (Hot, Bitter-Acrid) Hui Xiang (Neutral Qi, Acrid) Yan Hu Suo (Warm, Acrid) Suo Sha (Warm, Acrid) Hong Lan Hua (Warm, Sweet) Shen Qu (Greatly Sour, Sweet)
Dampness Transforms and Accomplishes (Wu Earth: Root Qi Neutral, Combined Qi Warm/Cool/Cold/Hot, corresponding to Stomach in humans. Ji Earth: Root Flavor Sweet, Combined Flavors Acrid/Sour/Salty/Bitter, corresponding to Spleen in humans).
Huang Qi (Warm-Neutral Qi, Sweet) Ren Shen (Warm, Sweet) Gan Cao (Neutral Qi, Sweet) Dang Gui (Warm, Acrid [or Sweet]) Shu Di Huang (Cold, Bitter) Ban Xia (Slightly Cold, Acrid Neutral) Bai Zhu (Warm, Sweet) Cang Zhu (Warm, Sweet) Chen Pi (Warm, Slightly Bitter) Qing Pi (Warm, Acrid) Huo Xiang (Slightly Warm, Sweet-Acrid) Bing Lang (Warm, Bitter) E Zhu (Neutral Qi, Bitter-Acrid) Jing San Leng (Neutral Qi, Bitter) E Jiao (Slightly Warm, Sweet-Acrid) He Zi (Warm, Bitter) Xing Ren (Warm, Sweet-Bitter) Da Mai (Warm, Salty) Tao Ren (Warm, Sweet-Bitter) Zi Cao (Cold, Bitter) Su Mu (Neutral Qi, Sweet-Salty [or Sour])
Dryness Descends and Collects (Thin Qi, Yin within Yang. Thin Qi promotes dispersal: Acrid, Sweet, Bland Neutral, Cold-Cool).
Hua Shi (Cold, Sweet) Qu Mai (Neutral Qi, Sweet) Che Qian Zi (Cold, Sweet) Deng Xin Cao (Neutral Qi, Sweet) Wu Wei Zi (Warm, Sour) Sang Bai Pi (Cold, Bitter-Sour) Tian Men Dong (Cold, Slightly Bitter) Bai Shao Yao (Slightly Cold, Sour) Mai Men Dong (Cold, Slightly Bitter) Xi Jiao (Cold, Bitter-Sour) Wu Mei (Neutral Qi, Sour) Mu Dan Pi (Cold, Bitter) Di Gu Pi (Cold, Bitter) Zhi Ke (Cold, Bitter) Hu Po (Neutral Qi, Sweet) Lian Qiao (Neutral Qi, Bitter) Zhi Shi (Cold, Bitter-Sour) Mu Tong (Neutral Qi, Sweet)
Cold Sinks and Stores (Dense Flavors, Yin within Yin. Dense Flavors purge: Sour, Bitter, Salty, Cold Qi).
Da Huang (Cold, Bitter) Huang Bo (Cold, Bitter) Huang Qin (Cold, Bitter) Huang Lian (Cold, Bitter) Shi Gao (Cold, Acrid) Cao Long Dan (Cold, Greatly Bitter) Sheng Di Huang (Cold, Bitter) Zhi Mu (Cold, Greatly Acrid) Fang Ji (Cold, Greatly Bitter) Yin Chen (Slightly Cold, Bitter Neutral) Pu Xiao (Cold, Bitter-Acrid) Gua Lou Gen (Cold, Bitter) Mu Li (Slightly Cold, Salty Neutral) Xuan Shen (Cold, Slightly Bitter) Shan Zhi Zi (Cold, Slightly Bitter) Chuan Lián Zi (Salty, Bitter Neutral) Xiang Chi (Cold, Bitter) Di Yu (Slightly Cold, Sweet-Salty)
Five Qi enter the nose, stored in Heart and Lung, making facial colors bright and voice resonant; Five Flavors enter the mouth, stored in intestines and stomach, nourishing Five Qi. When Qi harmonizes, fluids are generated, and Spirit arises naturally.
Wang Bing said: Heart manifests in complexion, Lung governs voice. Qi stored in Heart/Lung brightens colors and clarifies voice. Qi is mother of Water, so Flavor stored in intestines/stomach nourishes Five Qi. Harmonized Qi transforms fluids, which combine with Qi to form Spirit, enabling generation and transformation. Wu Kun said: Five Qi enter nose, stored in Heart/Lung. Heart/Lung receive Heaven's Five Qi, generating colors and sounds. Loss of Heavenly Qi causes loss of color and voice. Flavor storage means specific entries: Sour-Liver, Bitter-Heart, Sweet-Spleen, Acrid-Lung, Salty-Kidney. Organs use flavors to nourish Qi. Yang is Qi, Yin is Flavor. Qi gains Flavor, Yang gains Yin, harmony generates life. Life generates fluids, Yin/Yang interact, Spirit arises. Zhang Zhicong said: Heaven is high, Earth low. Five Qi enter external orifices to Heart/Lung (Upper Yang). Heart manifests color, Lung governs sound. Earth stores flavors in gut to nourish Qi. Harmony generates Spirit. Food/fluids enter mouth, flavors vary, fluids flow, Qi/fluid harmony generates Spirit. Ji Gong said: Spirit/Qi is Yang, Fluid is Yin. Ma Shi cited *Líng Shū*: Throat guides Qi up/down (nose connection); Pharynx guides food/water (mouth connection). Zhang Jiebin said: Heart rules blood (complexion), Lung rules Qi (voice). Flavors enter throat/stomach, nourish Qi, generate fluids/spirit. Ji's note: *Nán Jīng* states Lung Qi connects to nose (smell/sound); Spleen Qi connects to mouth (taste). *Líng Shū* details pharynx/throat functions. Western medicine identifies throat as airway and pharynx as esophagus, consistent with this theory.