\r气味浓薄寒热阴阳升降之图\ps6a2.bmp\r
〔注云〕∶味为阴，味浓为纯阴，味薄为阴中之阳；气为阳，气浓为纯阳，气薄
为阳中之阴。又曰∶味浓则泄，味薄〔则〕通；气浓则发热，气薄则发泄。又曰∶辛
甘发散为阳，酸苦涌泄为阴；咸味通泄为阴，淡味渗泄为阳。
升降者，天地之气交〔也〕，茯苓淡，为天之阳，阳也，阳当上行，何谓利
水而泄下？经云∶气之薄者，阳中之阴，所以茯苓利水而泄下，亦不离乎阳之体，故人
手太阳也。麻黄苦，为地之阴，阴也，阴当下行，何谓发汗而升上？经曰∶味之薄者，
〔阴〕中之〔阳〕，所〔以〕麻黄发汗而升上，亦不离乎阴之体，故入手太阴也。
附子，气之浓者，乃阳中之阳，故经云发热；大黄，味之浓者，乃阴中之阴，故经
〔云〕泄下。（竹）淡，为阳中之阴，所以利小便也；茶苦，为阴中之阳，所以
清头目也。清阳发腠理，清之清者也；清阳实四肢，清之浊〔者〕也；浊阴归六腑，
浊之浊者也；浊阴走五脏，浊之清者也。
苦药平升，微寒平亦升；甘辛药平降，甘寒泻火，苦寒泻湿热，甘苦寒泻血热。
肝胆∶味辛补，酸泻；气温补，凉泻。
注云∶肝胆之经，前后寒热〔不同〕，逆顺〔互〕换，入求〔责〕法。
心小肠∶味咸补，甘泻；气热补，寒泻。
〔注云〕∶三焦命门补泻同。
脾胃∶味甘补，苦泻；气温热补，寒凉泻。
注云∶〔温凉寒热〕，各从其宜；逆顺互换，入求〔责〕法。
肺大肠∶味酸补，辛泻；气凉补，温泻。
肾膀胱∶味苦补，咸泻；气寒补，热泻。
〔注云〕∶五脏更相平也，一脏不平，所胜平之，此之谓也。故云∶安谷则昌，
绝谷则亡，水去则荣散，谷消则卫亡，〔荣散卫亡〕，神无所居。又仲景云∶水入于
经，其血乃成；谷入于胃，脉道乃行。故血不可不养，卫不可不温，血温卫和，荣
卫乃行，常有天命。
【气味浓薄寒热阴阳升降之图】
〔注云〕：味道属于阴，味道浓厚的是纯阴，味道淡薄的是阴中之阳；药气属于阳，药气浓厚的是纯阳，药气淡薄的是阳中之阴。又说：味道浓厚则能泄降，味道淡薄则能通利；药气浓厚则能发热，药气淡薄则能发散透表。又说：辛味和甘味具有发散作用，属于阳；酸味和苦味具有涌吐和泄降作用，属于阴；咸味具有通利泄降作用，属于阴；淡味具有渗湿泄利作用，属于阳。
升降，是天地之气相交的结果。茯苓味道淡，属于天之阳，既然是阳，按理应当上行，为什么却能利水而向下排泄呢？经典说：药气淡薄者，属于阳中之阴，所以茯苓能利水而向下排泄，这也不脱离阳的本体特性，因此它归属于手太阳经。麻黄味道苦，属于地之阴，既然是阴，按理应当下行，为什么却能发汗而向上提升呢？经典说：味道淡薄者，属于阴中之阳，所以麻黄能发汗而向上提升，这也不脱离阴的本体特性，因此它归属于手太阴经。
附子，药气浓厚，属于阳中之阳，所以经典说它能发热；大黄，味道浓厚，属于阴中之阴，所以经典说它能泄下。（竹）叶味道淡，属于阳中之阴，所以能利小便；茶味道苦，属于阴中之阳，所以能清头目。
清轻的阳气散发于腠理，这是清中之清的部分；清轻的阳气充实于四肢，这是清中之浊的部分；重浊的阴气归入六腑，这是浊中之浊的部分；重浊的阴气走注于五脏，这是浊中之清的部分。
苦味的药物通常主升，微寒的药物也主升；甘、辛味的药物通常主降。甘寒的药物能泻火，苦寒的药物能泻湿热，甘苦寒的药物能泻血热。
肝胆：用辛味补，酸味泻；气温性补，凉性泻。
注云：肝胆经脉的前后（指不同部位或不同性质）寒热表现不同，逆顺相互转换，需探究其责求之法。
心与小肠：用咸味补，甘味泻；气热性补，寒性泻。
〔注云〕：三焦与命门的补泻方法相同。
脾胃：用甘味补，苦味泻；气温热性补，寒凉性泻。
注云：温、凉、寒、热各依其适宜情况而定；逆顺相互转换，需探究其责求之法。
〔注云〕：五脏之间相互平衡制约，一脏不平衡，由其所胜之脏来平抑它，说的就是这一点。所以说：饮食正常则身体昌盛，断绝饮食则生命消亡；津液流失则营血散失，谷气消减则卫气灭亡，营血散失、卫气灭亡，神志就无处安身。另外张仲景说：水液进入经脉，血液才能生成；谷物进入胃中，脉道才能运行。所以血液不可不滋养，卫气不可不温煦，血液温暖、卫气和调，营卫才能正常运行，人才能享有正常的寿命。
[Diagram of the Density, Thinness, Cold, Heat, Yin, Yang, Ascending and Descending Properties of Flavors and Qi]
[Note]: Flavor belongs to Yin. A dense flavor is pure Yin, while a thin flavor is Yang within Yin. Qi belongs to Yang. Dense Qi is pure Yang, while thin Qi is Yin within Yang. It is also said: Dense flavors cause purgation (draining downward), while thin flavors promote unblocking; dense Qi causes fever, while thin Qi promotes dispersion and surface release. It is further said: Pungent (Acrid) and Sweet flavors have dispersing properties and belong to Yang; Sour and Bitter flavors have emetic and purgative properties and belong to Yin; Salty flavor has unblocking and purgative properties and belongs to Yin; Bland flavor has damp-draining and purgative properties and belongs to Yang.
Ascending and descending refer to the interaction of Heaven and Earth Qi. *Poria* (Fu Ling) has a bland flavor and belongs to the Heaven's Yang. Since it is Yang, it should theoretically ascend. Why does it promote urination and drain downward? The classics state: "Thin Qi is Yin within Yang." Therefore, *Poria* promotes urination and drains downward, yet it still adheres to the nature of Yang, so it enters the Hand Taiyang Bladder Channel. *Ephedrae Herba* (Mahuang) has a bitter taste and belongs to the Earth's Yin. Since it is Yin, it should theoretically descend. Why does it induce sweating and ascend? The classics state: "Thin flavor is Yang within Yin." Therefore, *Ephedrae Herba* induces sweating and ascends, yet it still adheres to the nature of Yin, so it enters the Hand Taiyin Lung Channel.
*Radix Aconiti Lateralis Preparata* (Fuzi) has dense Qi and is Yang within Yang, so the classics say it causes fever. *Rhei Radix et Rhizoma* (Dahuang) has dense flavor and is Yin within Yin, so the classics say it causes purgation. Bamboo leaves are bland and represent Yang within Yin, thus they promote urination. Tea is bitter and represents Yin within Yang, thus it clears the head and eyes.
Clear Yang disperses into the interstices (Cou Li); this is the clearest aspect of Clear Yang. Clear Yang fills the four limbs; this is the turbid aspect of Clear Yang. Turbid Yin returns to the Six Fu Organs; this is the most turbid aspect of Turbid Yin. Turbid Yin travels to the Five Zang Organs; this is the clear aspect of Turbid Yin.
Bitter herbs generally ascend; slightly cold herbs also ascend. Sweet and pungent herbs generally descend. Sweet-cold herbs purge Fire; Bitter-cold herbs purge Damp-Heat; Sweet-Bitter-Cold herbs purge Blood-Heat.
Liver and Gallbladder: Pungent flavor tonifies, Sour flavor drains; Warm Qi tonifies, Cool Qi drains.
Note: The Cold and Heat characteristics of the Liver and Gallbladder meridians differ in their anterior and posterior aspects, with reversal and interchange occurring; one must seek the method of responsibility/cause.
Heart and Small Intestine: Salty flavor tonifies, Sweet flavor drains; Hot Qi tonifies, Cold Qi drains.
[Note]: The tonification and draining methods for the Sanjiao (Triple Burner) and Mingmen (Gate of Life) are the same.
Spleen and Stomach: Sweet flavor tonifies, Bitter flavor drains; Warm-Hot Qi tonifies, Cold-Cool Qi drains.
Note: Warm, Cool, Cold, and Hot [properties] each follow their appropriateness; reversal and interchange occur, requiring inquiry into the method of responsibility.
Lungs and Large Intestine: Sour flavor tonifies, Pungent flavor drains; Cool Qi tonifies, Warm Qi drains.
Kidneys and Bladder: Bitter flavor tonifies, Salty flavor drains; Cold Qi tonifies, Hot Qi drains.
[Note]: The Five Zang Organs balance each other. If one Zang is imbalanced, the organ that controls it balances it; this is what is meant. Thus it is said: Abundant food leads to prosperity, lack of food leads to demise; loss of fluids leads to dispersion of Ying (Nutrient) Qi, consumption of grain leads to loss of Wei (Defensive) Qi. When Ying disperses and Wei perishes, Shen (Spirit) has no residence. Furthermore, Zhang Zhongjing said: When water enters the channels, blood is formed; when grain enters the stomach, the vessel pathways begin to flow. Therefore, blood must not fail to be nourished, and Wei Qi must not fail to be warmed. When blood is warm and Wei Qi is harmonious, Ying and Wei flow smoothly, allowing one to fulfill their natural lifespan.