草生五色，五色之变不可胜视；草生五味，五味之美不可胜极。（此以草言者，木亦在其中矣。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！）嗜欲不同，各有所通。（物性不齐，各有嗜欲，声色臭味，各有所宜，故各有所通也。）天
食人以五气，地食人以五味。（天以五气食人者，臊气入肝，焦气入心，香气入脾，腥气入肺，腐气入肾也；
地以五味食人者，酸先入肝，苦先入心，甘先入脾，辛先入肺，咸先入肾也。清阳化气出乎天，浊阴成味
出乎地，故天食人以气，地食人以味。此即天地之运，阳阴之化，而人形
之所以成也。）五气入鼻，藏于心肺，上使五色修明，音声能
彰。（五气入鼻，由喉而藏于心肺，以达五脏。心气充则五色修明，肺气充则声音彰着，盖心主血，故华于
面，肺主气，故发于声。）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。（五味入口，由咽而藏于肠胃。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。
人生之道，止于是耳。而其所以成之者，则在于天之气，地之味。气味之以于用者，则在乎药食之间而已。）
五味入胃，各走其所喜∶谷味酸，先走肝；谷味苦，先走心；谷味甘，先走脾；谷味辛，先走肺；谷味咸，
先走肾。（五脏嗜欲不同，各有所喜，故五味之走，亦各有先。然既有所先，必有所后，而生克佐使，五
脏皆有相涉矣。）谷气津液已行，营卫大通，乃化糟粕，以次传下。（谷气入于营卫，其糟粕之质，降为便
溺，以次下传而出于大肠、膀胱之窍。）其精微者，先出于胃，之两焦，以溉五脏，别出两行，营卫之道。（
谷之精气，先出于胃，即中焦也，而后至上、下两焦，以溉五脏。之，至也。溉，灌注也。两行，言清者入
营，营行脉中，浊者入卫，卫行脉外，故营主血而濡于内，卫主气而布于外，以分营、卫之道。）
其大气之抟而不行者，积于胸中，出于肺，循喉咽，故呼则出，吸则入。（大气，宗气也。抟，聚也。
盖人有三气，营气出于中焦，卫气出于下焦，宗气积于上焦，出于肺，由喉咙而为呼吸出入，故膻中曰“气
海”。）天地之精气，其大数常出三入一，故谷不入半日则气衰，一日则气少矣。（人之呼吸，通天
地之精气，以为吾身之真气。故真气者，所受于天，与谷气并而充身也。然天地之气，以吸而入，谷食之气，
从呼而出，总计出入大数，则出者三分，入止一分，惟其出多入少，故半日不食，则谷化之气衰，一日不
食，则谷化之气少矣。知气为吾身之宝，而得养气之玄者，可以语道矣。）谷之五味， 米甘，麻酸，大豆
咸，麦苦，黄黍辛。（ ，俗作“粳”。麻，芝麻也。大豆，黄、黑、青、白等豆，均称大豆。黍，糯小
米也，可以酿酒、北人呼为黄米，又曰黍子。此五谷之味合五行者。 音庚。）果之五味，枣甘，李酸、
栗咸，杏苦，桃辛。（此五果之味合五行者。）畜之五味，牛甘、犬酸，猪咸，羊苦，鸡辛。（此五
畜之味合五行者。）菜之五味，葵甘，韭酸，藿咸，薤苦，葱辛。（藿，大豆叶也。薤，野蒜也。薤似韭而
无实。此五菜之味合五行者。薤，音械。）五色∶黄色宜甘，清色宜酸，黑色宜咸，赤色宜苦，
白色宜辛。凡此五者，各有所宜，五宜所言五色者。（此五色之合于五味者。）脾病者，宜食粳米饭、牛肉、
枣、葵；（此下言脏病所宜之味也。脾属土，甘入脾，故宜用此甘物。）心病者，宜食麦、羊
肉、杏、薤；（心属火，苦入心，故宜用此苦物。）肾病者，宜食大豆黄卷、猪肉、栗、藿；（大豆黄卷，
大豆芽也。肾属水，咸入肾，故宜用此咸物。）肝病者，宜食麻、犬肉、李、韭；（肝属木，酸入肝，
故宜用此酸物。）肺病者，宜食黄黍、鸡肉、桃、葱。（肺属金，辛入肺，故宜用此辛物。此上五节，皆用
本脏之味，以治本脏之病也。）五禁∶肝病禁辛，（辛味属金，能克肝木。）心病禁咸，（咸味属水，能克
心火。）脾病禁酸，（酸味属木，能克脾土。）肾病禁甘，（甘味属土，能克肾水。）肺病禁苦。（苦味属火，
能克肺金。）肝色青，宜食甘，梗米饭、牛肉、枣、葵皆甘；（此下言脏气所宜之味，即“肝苦急，急
食甘以缓之”之意也。）心色赤，宜食酸，犬肉、麻、李、韭皆酸；（心苦缓，急食酸以收之也。）脾色黄，
宜食咸，大豆、豕肉、栗、藿皆咸；（此乃调利机关之义也。肾为胃关，脾与胃合，故假咸柔 以利
其关，关利而胃气乃行，胃行而脾气方化，故脾之宜味，与他脏不同，亦即“脾苦湿，急食苦以燥之”之
意也。）肺色白，宜食苦，麦、羊肉、杏、薤皆苦；（肺苦气上逆，急食苦以泄之。）肾色黑，宜食辛，黄
黍、鸡肉、桃、葱皆辛。（肾苦燥，急食辛以润之。开腠理，致津液以通气也。）五味入口，各有所走，
各有所病∶酸走筋，多食之
令人癃；咸走血，多食之令人渴；辛走气，多食之令人洞心；苦走骨，多食之令人变呕；甘走肉，多食之
令人 心。盖谓酸入于胃，其气涩以收，上之两焦，弗能出入也。（谓上、中二焦涩结不舒也。）不出即
留于胃中，胃中和温，则下注膀胱，膀胱之胞薄以懦，得酸则缩，绻约而不通，水道不行，故
癃。（绻，不分也。约，束也。癃，小水不利也。味过于酸，则上之两焦弗能出入∶若留于胃中，则为
吞酸等疾；若胃中温和不留，则下注膀胱，膀胱得酸则缩，故为癃也。胞者，如女子胞。胞移热于膀胱者，
冲脉，任脉皆起于胞中也。胞，音包，皆指子宫为言也。此“膀胱之胞”者，因音抛，以溲脬为言也。盖胞音
有二，而字则相同，特加“膀胱”二字，以明此非子宫，乃俗名“尿脬”也。）阴者，积筋之所终也，故酸入
而走筋矣。（阴者，阴器也。积筋者，宗筋之所聚也。肝主筋，其味酸，故内为
膀胱之癃，而外走肝经之筋也。酸走筋，筋病无多食酸。）咸入于胃，其气上走中焦，注于脉，则血气走之。
血与咸，相得则凝，凝则胃中汁注之，注之则胃中竭，竭则咽路焦，故舌本干而善渴。血脉者，中焦之道也，
故咸入而走血矣。（血为水化，咸亦属水，咸与血相得，故走注血脉。若味过于咸，则血凝而结，水液注之，
则津竭而渴。然血脉必化于中焦，故咸入中焦而走血。咸走血，血病无多食咸。）辛入于胃，其气走于上焦。
上焦者，受气而营诸阳者也。姜、韭之气熏之，营卫之气不时受之，久留心下，故洞心。辛与气俱行，故辛
入而与汗俱出。（洞心，透心若空也。营诸阳，营养阳分也。辛味属阳，故走上焦之气分。过于辛则开窍而散，
故为洞心，为汗出。辛走气，气病无多食辛。）苦入于胃，五谷之气，皆不能胜苦。苦入下脘，三焦之道皆
闭而不通，故变呕。齿者，骨之所终也，故苦入而走骨，故入而复出，知其走骨也。（
苦味性坚而沉，故走骨。味过于苦，则抑遏胃中阳气，不能运化，故五谷
之气不能胜之。三焦之道闭而不通，所以入而复出，其变为呕。又如齿为骨之所终，苦通于骨，内不能受其
气，复从口齿而出，正因其走骨也。苦走骨，骨病无多食苦。）甘入于胃，其气弱小，不能上至于上焦，
而与谷留于胃中者，令人柔润者也。胃柔则缓，缓则虫动，虫动则令人 心，其气外通于肉，故甘走肉。（甘性
柔缓，故其气弱小，不能至于上焦。味过于甘，则与谷气留于胃中，令人柔润而缓。久则甘从湿化，致生
诸虫。虫动于胃，甘缓于中，心当 矣。 ，闷也。甘入脾，脾主肉，故甘走肉。甘走肉，肉病无多食甘。）
草生长出五种颜色，颜色的变化多得看不过来；草生长出五种味道，味道的精妙多得品评不尽。（这里用草来举例，树木也在其中了。青、黄、赤、白、黑，是五色的正色，但颜色有深浅混杂的差异，所以五色的变化多得看不过来；酸、辛、甘、苦、咸，是五味的正味，但味道有浓淡优劣的区别，所以五味的精妙多得品评不尽。仅这五色五味变化的无穷无尽，就已经无法穷尽，而天地万物的化育，又怎能估量呢！）人们的嗜欲各不相同，各自与某些事物相通。（事物的性质不齐一，各有其嗜欲，声、色、臭、味，各自有其适宜之处，所以各自有所相通。）天通过五气供养人，地通过五味供养人。（天以五气供养人：臊气入肝，焦气入心，香气入脾，腥气入肺，腐气入肾；地以五味供养人：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。清阳化为气出于天，浊阴成形为味出于地，所以天以气养人，地以味养人。这就是天地运行的规律，阴阳的化育，从而形成人的形体。）五气从鼻吸入，藏于心肺，向上使面色红润光泽，声音洪亮清晰。（五气从鼻吸入，经喉咙藏于心肺，进而通达五脏。心气充足则面色红润光泽，肺气充足则声音洪亮清晰，因为心主血，所以荣华显露于面部，肺主气，所以发露于声音。）五味从口进入，藏于肠胃。味道有所储藏，用来滋养五脏之气；气机调和则生命活动产生，津液相互生成，神气自然产生。（五味从口进入，经咽部藏于肠胃。胃储藏五味，用以滋养五脏之气，并化生津液以生成精气，精气充盛则神气自然产生。人生的道理，就在于此罢了。而其得以形成的根本，在于天的气和地的味。气味发挥作用的地方，就在药物和食物之间罢了。）五味进入胃后，各自走向它所喜好的脏腑：谷物的酸味，先走肝脏；谷物的苦味，先走心脏；谷物的甘味，先走脾脏；谷物的辛味，先走肺脏；谷物的咸味，先走肾脏。（五脏的嗜欲不同，各自有所喜好，所以五味的运行，也各有先后。既然有先后，必然有后续，生克制化及佐使配合，五脏之间都有相互关联了。）谷气的津液运行之后，营气和卫气通畅，于是转化为糟粕，依次向下传导。（谷气进入营卫，其糟粕质地，下降为大小便，依次向下传导并从大肠、膀胱排出。）其中精微的部分，先从胃出来，到达上、下两焦，以灌溉五脏，分出两条路径，即营气和卫气的运行之道。（谷的精气，先从胃出来，也就是中焦，然后到达上、下两焦，以灌溉五脏。“之”，是到的意思；“溉”，是灌注的意思。“两行”，指清者入营，营行于脉中；浊者入卫，卫行于脉外。所以营主血而濡养内部，卫主气而布散外部，以此区分营、卫的运行之道。）其中大气团聚而不运行的，积聚在胸中，出于肺，沿着喉咽，所以呼气时排出，吸气时进入。（大气，就是宗气。抟，是聚集的意思。大概人有三种气，营气出于中焦，卫气出于下焦，宗气积聚于上焦，出于肺，由喉咙进行呼吸出入，所以膻中被称为“气海”。）天地精气，其大致的出入比例通常是出三入一，所以谷物不吃半天就会气衰，一天不吃就会气少了。（人的呼吸，连接天地的精气，作为我们身体的真气。所以真气，是从天获得的，与谷气合并充满全身。然而天地的清气，通过吸进入体内，谷食的气味，通过呼排出体外，总计出入的大致比例，是出者占三分，入者只占一分，正因为出多入少，所以半天不吃饭，谷化生的气就衰弱，一天不吃饭，谷化生的气就少了。知道气是我们身体的宝贝，并且懂得养气奥妙的人，可以跟他谈论大道了。）谷物的五味：稻米甘，芝麻酸，大豆咸，麦苦，黄黍辛。（“粳”俗写作“稉”。麻，指芝麻。大豆，包括黄、黑、青、白等各种豆子，都称为大豆。黍，是糯小米，可以酿酒，北方人叫它黄米，也叫黍子。这是五谷的味道符合五行。稉音庚。）果实的五味：枣甘，李酸，栗咸，杏苦，桃辛。（这是五果的味道符合五行。）牲畜的五味：牛甘，犬酸，猪咸，羊苦，鸡辛。（这是五畜的味道符合五行。）蔬菜的五味：葵甘，韭酸，藿咸，薤苦，葱辛。（藿，是大豆叶。薤，是野蒜。薤像韭菜但没有花实。这是五菜的味道符合五行。薤音械。）五色：黄色对应甘味，青色对应酸味，黑色对应咸味，赤色对应苦味，白色对应辛味。以上这五种，各自有所适宜，五宜所说的五色，是指这个。（这是五色与五味相合的情况。）脾病的人，适宜吃粳米饭、牛肉、枣、葵；（这里下面讲的是脏腑疾病适宜的口味。脾属土，甘味入脾，所以适宜用这些甘味食物。）心病的人，适宜吃麦、羊肉、杏、薤；（心属火，苦味入心，所以适宜用这些苦味食物。）肾病的人，适宜吃大豆黄卷、猪肉、栗、藿；（大豆黄卷，是大豆芽。肾属水，咸味入肾，所以适宜用这些咸味食物。）肝病的人，适宜吃麻、犬肉、李、韭；（肝属木，酸味入肝，所以适宜用这些酸味食物。）肺病的人，适宜吃黄黍、鸡肉、桃、葱。（肺属金，辛味入肺，所以适宜用这些辛味食物。上面五节，都是使用本脏对应的味道，来治疗本脏的疾病。）五禁：肝病禁忌辛味，（辛味属金，能克制肝木。）心病禁忌咸味，（咸味属水，能克制心火。）脾病禁忌酸味，（酸味属木，能克制脾土。）肾病禁忌甘味，（甘味属土，能克制肾水。）肺病禁忌苦味。（苦味属火，能克制肺金。）肝色青，适宜食甘味，梗米饭、牛肉、枣、葵都是甘味；（这里下面讲的是脏气所适宜的口味，即“肝苦急，急食甘以缓之”的意思。）心色赤，适宜食酸味，犬肉、麻、李、韭都是酸味；（心苦缓，急食酸以收敛它。）脾色黄，适宜食咸味，大豆、猪肉、栗、藿都是咸味；（这是调理机关的意义。肾是胃的关口，脾与胃相表里，所以借助咸味来柔润以利其关，关利则胃气才能运行，胃运行则脾气才能化生，所以脾适宜的口味，与其他脏腑不同，也就是“脾苦湿，急食苦以燥之”的意思。）肺色白，适宜食苦味，麦、羊肉、杏、薤都是苦味；（肺苦气上逆，急食苦以泄降它。）肾色黑，适宜食辛味，黄黍、鸡肉、桃、葱都是辛味。（肾苦燥，急食辛以滋润它。开发腠理，促使津液流通以通气。）五味入口，各自有所走向，各自导致某种病变：酸味走筋，多吃会让人小便不利；咸味走血，多吃会让人口渴；辛味走气，多吃让人心中空虚难受；苦味走骨，多吃让人容易呕吐；甘味走肉，多吃让人心中闷痛。大概是因为酸味进入胃后，其气涩滞而收敛，上行至中上二焦，不能出入。（指中上二焦涩结不畅。）不出就留在胃中，胃中温和，就向下注入膀胱，膀胱的胞壁薄而软弱，遇到酸味就收缩，蜷曲约束而不通，水道不行，所以发生癃闭。（绻，是不分的意思；约，是束缚的意思。癃，是小便不利。味道过于酸，就上至中上二焦不能出入：如果留在胃中，就会产生吞酸等疾病；如果胃中温和不留存，就向下注入膀胱，膀胱遇到酸味就收缩，所以发生癃闭。胞，就像女子的子宫。胞移热于膀胱，冲脉、任脉都起于胞中。胞，音包，都指子宫而言。这里的“膀胱之胞”，因音抛，指尿脬而言。大概胞字有两个读音，但字形相同，特别加上“膀胱”二字，是为了说明这不是子宫，而是俗称的“尿脬”。）阴器，是筋汇聚的终点，所以酸味进入后走向筋。（阴器，指外生殖器。积筋，是宗筋汇聚的地方。肝主筋，其味酸，所以内导致膀胱癃闭，外走向肝经的筋。酸走筋，筋病不要多吃酸。）咸味进入胃，其气向上走中焦，注入血脉，那么血气就随之流动。血与咸味相遇就会凝结，凝结则胃中的汁液注进去补充，注进去则胃中津液枯竭，枯竭则咽喉道路干燥，所以舌根干而且容易口渴。血脉，是中焦的道路，所以咸味进入后走向血。（血由水化生，咸也属水，咸与血相得，所以走注血脉。如果味道过于咸，则血凝结，水液注入补充，则津液枯竭而口渴。然而血脉必在中焦化生，所以咸入中焦而走血。咸走血，血病不要多吃咸。）辛味进入胃，其气走上焦。上焦，是接受气而营养诸阳经的部位。姜、韭的气味熏蒸它，营卫之气不时受到刺激，长久留心下，所以感到心中空虚难受。辛与气一起运行，所以辛味进入后随汗一起排出。（洞心，透心好像空的一样。营诸阳，营养阳分。辛味属阳，所以走上焦的气分。过于辛则开窍发散，所以导致洞心和出汗。辛走气，气病不要多吃辛。）苦味进入胃，五谷的气味，都不能胜过苦味。苦味进入下脘，三焦的道路都闭塞不通，所以发生呕吐。牙齿，是骨的终点，所以苦味进入后走向骨，因此进入后又复出，可知它是走骨的。（苦味性坚而沉，所以走骨。味道过于苦，则抑制遏制胃中阳气，不能运化，所以五谷之气不能胜过它。三焦的道路闭塞不通，所以进入后又复出，其变化为呕吐。又如齿为骨的终点，苦通于骨，内不能受其气，又从口齿而出，正是因为它走骨。苦走骨，骨病不要多吃苦。）甘味进入胃，其气弱小，不能上达上焦，而与谷物留在胃中，使人变得柔润。胃柔则松弛，松弛则虫动，虫动则让人心中闷痛，其气外通于肉，所以甘味走肉。（甘性柔缓，所以其气弱小，不能到达上焦。味道过于甘，则与谷气留在胃中，使人柔润而缓。久了则甘从湿化，导致生出各种虫。虫在胃中动，甘缓于中，心应当感到闷痛。 ，是闷的意思。甘入脾，脾主肉，所以甘走肉。甘走肉，肉病不要多吃甘。）
Grasses grow in five colors, the variations of which are too numerous to see; grasses produce five flavors, the excellence of which is too profound to fully appreciate. (Here, speaking of grasses implies trees as well. Green, yellow, red, white, and black are the primary five colors; however, due to differences in depth and mixture, the variations of the five colors are endless. Sour, pungent, sweet, bitter, and salty are the primary five flavors; yet, due to differences in intensity and quality, the subtleties of the five flavors are inexhaustible. Given that the variations of these five colors and flavors are already unquantifiable, how can one measure the transformations of all things under heaven and earth!) People's preferences differ, each having its own affinity. (The nature of things is not uniform; each has its own preferences for sound, color, odor, and taste, thus each has its specific correspondences.) Heaven nourishes humans with the five Qi, and Earth nourishes humans with the five Flavors. (Heaven nourishes humans through the five Qi: musky Qi enters the Liver, scorched Qi enters the Heart, fragrant Qi enters the Spleen, fishy Qi enters the Lung, and putrid Qi enters the Kidney. Earth nourishes humans through the five Flavors: sour flavor first enters the Liver, bitter flavor first enters the Heart, sweet flavor first enters the Spleen, pungent flavor first enters the Lung, and salty flavor first enters the Kidney. Clear Yang transforms into Qi originating from Heaven, while turbid Yin forms Flavor originating from Earth. Thus, Heaven nourishes humans with Qi, and Earth nourishes humans with Flavor. This reflects the movement of Heaven and Earth, and the transformation of Yin and Yang, which constitute the human form.) The five Qi enter through the nose and are stored in the Heart and Lung, causing the complexion to become bright and lustrous, and the voice to be resonant. (The five Qi enter through the nose, pass through the throat, and are stored in the Heart and Lung, reaching the Zang-Fu organs. When Heart Qi is sufficient, the complexion is bright; when Lung Qi is sufficient, the voice is clear. Since the Heart governs Blood, its brilliance manifests on the face; since the Lung governs Qi, it manifests in the voice.) The five Flavors enter through the mouth and are stored in the intestines and stomach. The stored flavors nourish the Qi of the five Zang organs; when Qi is harmonious, life activities arise, fluids are generated, and Shen (Spirit) naturally emerges. (The five Flavors enter through the mouth, pass through the pharynx, and are stored in the intestines and stomach. The Stomach stores the five Flavors to nourish the Qi of the five Zang organs, transforming them into body fluids to generate Essence. When Essence and Qi are abundant, Shen naturally arises. This is the essence of human life. Its formation depends on the Qi of Heaven and the Flavor of Earth. The application of Qi and Flavor lies within medicines and foods.) After the five Flavors enter the Stomach, they travel to their respective preferred organs: sour grain flavor travels first to the Liver; bitter grain flavor travels first to the Heart; sweet grain flavor travels first to the Spleen; pungent grain flavor travels first to the Lung; salty grain flavor travels first to the Kidney. (The five Zang organs have different preferences, so the travel of the five flavors has a sequence. With this sequence comes interaction, involving generation, restriction, assistance, and guidance, linking the five Zang organs.) After the grain Qi and body fluids circulate, Ying (Nutritive) and Wei (Defensive) Qi flow freely, turning into waste products that are transmitted downward in order. (Grain Qi enters Ying and Wei; its waste matter descends as urine and feces, transmitting sequentially out through the Large Intestine and Bladder orifices.) The refined essences first emerge from the Stomach, reach the Upper and Lower Jiao, and irrigate the five Zang organs, separating into two pathways: the routes of Ying and Wei Qi. (The essence of grain emerges from the Stomach, i.e., the Middle Jiao, then reaches the Upper and Lower Jiao to irrigate the five Zang organs. "Zhi" means to arrive; "Gai" means to irrigate. "Two pathways" refers to the clear part entering Ying, which flows within the vessels, and the turbid part entering Wei, which flows outside the vessels. Thus, Ying governs Blood and nourishes internally, while Wei governs Qi and distributes externally, distinguishing the paths of Ying and Wei.) The great Qi that gathers but does not circulate accumulates in the chest, emerges from the Lung, follows the throat, so it exits during exhalation and enters during inhalation. (Great Qi is Zong Qi (Gathering Qi). "Tuan" means gathering. There are three types of Qi: Ying Qi originates from the Middle Jiao, Wei Qi originates from the Lower Jiao, and Zong Qi accumulates in the Upper Jiao, emerging from the Lung, passing through the throat for respiration. Thus, Dan Zhong is called the "Sea of Qi".) The essence and Qi of Heaven and Earth generally follow a ratio of three parts out for every one part in. Therefore, if no food is consumed for half a day, Qi declines; if no food is consumed for a day, Qi becomes deficient. (Human respiration connects with the essence and Qi of Heaven and Earth to form our True Qi. True Qi is received from Heaven and combined with Grain Qi to fill the body. However, heavenly Qi enters via inhalation, while grain Qi exits via exhalation. In terms of total volume, three parts exit for every one part that enters. Because more exits than enters, not eating for half a day causes Grain-derived Qi to weaken, and not eating for a day causes it to diminish. Those who know that Qi is the treasure of the body and understand the profound methods of nourishing Qi can discuss the Dao.) The five flavors of grains: Rice is sweet, Sesame is sour, Soybean is salty, Wheat is bitter, Yellow Millet is pungent. ("Jing" is commonly written as "Geng". Ma refers to sesame. Soybeans include yellow, black, green, and white varieties. Shu is glutinous millet, used for brewing wine, known as yellow rice in the north. These five grains' flavors correspond to the Five Elements. Geng sounds like 'geng'.) The five flavors of fruits: Dates are sweet, Plums are sour, Chestnuts are salty, Apricots are bitter, Peaches are pungent. (These five fruits' flavors correspond to the Five Elements.) The five flavors of livestock: Beef is sweet, Dog meat is sour, Pork is salty, Mutton is bitter, Chicken is pungent. (These five livestock flavors correspond to the Five Elements.) The five flavors of vegetables: Malva is sweet, Garlic chives are sour, Soybean leaves are salty, Wild leek is bitter, Scallion is pungent. (Huo refers to soybean leaves. Xie refers to wild garlic, resembling chives but without flowers. These five vegetables' flavors correspond to the Five Elements. Xie sounds like 'xie'.) Five colors: Yellow corresponds to Sweet, Green to Sour, Black to Salty, Red to Bitter, White to Pungent. These five categories each have specific appropriateness, referring to the correspondence between the five colors and flavors. (This describes the combination of five colors and five flavors.) For Spleen disease, one should eat Jing rice, beef, dates, and malva. (This section discusses flavors suitable for Zang organ diseases. The Spleen belongs to Earth, and Sweet flavor enters the Spleen, so these sweet foods are appropriate.) For Heart disease, one should eat wheat, mutton, apricots, and wild leeks. (The Heart belongs to Fire, and Bitter flavor enters the Heart, so these bitter foods are appropriate.) For Kidney disease, one should eat soybean sprouts, pork, chestnuts, and soybean leaves. (Soybean sprouts are germinated soybeans. The Kidney belongs to Water, and Salty flavor enters the Kidney, so these salty foods are appropriate.) For Liver disease, one should eat sesame, dog meat, plums, and garlic chives. (The Liver belongs to Wood, and Sour flavor enters the Liver, so these sour foods are appropriate.) For Lung disease, one should eat yellow millet, chicken, peaches, and scallions. (The Lung belongs to Metal, and Pungent flavor enters the Lung, so these pungent foods are appropriate. The above five sections use the flavor corresponding to the affected Zang organ to treat diseases of that organ.) Five Prohibitions: Liver disease prohibits Pungent flavor, (Pungent belongs to Metal, which restricts Liver Wood.) Heart disease prohibits Salty flavor, (Salty belongs to Water, which restricts Heart Fire.) Spleen disease prohibits Sour flavor, (Sour belongs to Wood, which restricts Spleen Earth.) Kidney disease prohibits Sweet flavor, (Sweet belongs to Earth, which restricts Kidney Water.) Lung disease prohibits Bitter flavor. (Bitter belongs to Fire, which restricts Lung Metal.) Liver color is green, so it suits Sweet flavor; Jing rice, beef, dates, and malva are all sweet. (This section discusses flavors suitable for Zang Qi, reflecting the principle "When the Liver suffers from tension, quickly consume Sweet to relax it.") Heart color is red, so it suits Sour flavor; dog meat, sesame, plums, and garlic chives are all sour. (When the Heart suffers from laxity, quickly consume Sour to astringe it.) Spleen color is yellow, so it suits Salty flavor; soybeans, pork, chestnuts, and soybean leaves are all salty. (This reflects the principle of regulating mechanisms. The Kidney is the gate of the Stomach, and the Spleen and Stomach are exterior-interior paired. Thus, Salty is used to soften and facilitate the gate; once the gate is open, Stomach Qi moves, allowing Spleen Qi to transform. Hence, the Spleen's suitable flavor differs from other Zang organs, reflecting "When the Spleen suffers from dampness, quickly consume Bitter to dry it.") Lung color is white, so it suits Bitter flavor; wheat, mutton, apricots, and wild leeks are all bitter. (When the Lung suffers from rebellious Qi, quickly consume Bitter to drain it.) Kidney color is black, so it suits Pungent flavor; yellow millet, chicken, peaches, and scallions are all pungent. (When the Kidney suffers from dryness, quickly consume Pungent to moisten it. This opens the interstices, promotes fluid distribution, and facilitates Qi movement.) The five Flavors enter the mouth, each traveling to a specific location and potentially causing specific diseases: Sour travels to Sinews; excessive consumption leads to strangury. Salty travels to Blood; excessive consumption leads to thirst. Pungent travels to Qi; excessive consumption leads to hollow heart sensation. Bitter travels to Bones; excessive consumption leads to vomiting. Sweet travels to Flesh; excessive consumption leads to abdominal fullness/stifling. Sour enters the Stomach, its Qi being astringent and contracting, unable to ascend and descend through the Upper and Middle Jiao. (Referring to stagnation in the Upper and Middle Jiao.) If it remains in the Stomach, the warm Stomach environment causes it to descend into the Bladder. The Bladder's sac is thin and weak; upon contact with Sour, it contracts and constricts, blocking the water passages, resulting in strangury. (Juan means indistinct; Yue means binding. Strangury refers to difficult urination. Excessive Sour prevents proper circulation in the Upper and Middle Jiao; if retained in the Stomach, it causes acid regurgitation; if it descends to the Bladder, contraction occurs, causing strangury. The term "Ba" here refers to the bladder sac, distinct from the uterus, though phonetically similar. It clarifies this is the urinary bladder, not the uterus.) The Yin organ is the termination where tendons gather, so Sour travels to the Sinews. (Yin refers to the genitalia. Ji Jin refers to the convergence of Zong Jin. The Liver governs Sinews and its flavor is Sour, so internally it causes Bladder strangury and externally travels to Liver channel sinews. For Sinew diseases, avoid excessive Sour.) Salty enters the Stomach, its Qi ascends to the Middle Jiao and enters the vessels, causing Blood and Qi to flow. Salt combines with Blood, causing coagulation; the Stomach then secretes juices to dilute it, depleting Stomach fluids, leading to dry throat and tongue root, and thirst. Vessels are the pathway of the Middle Jiao, so Salty travels to Blood. (Blood is derived from Water, and Salty also belongs to Water; thus, they interact and travel together. Excessive Salty causes blood coagulation and fluid depletion. Since vessels are formed in the Middle Jiao, Salty enters there and travels to Blood. For Blood diseases, avoid excessive Salty.) Pungent enters the Stomach, its Qi travels to the Upper Jiao. The Upper Jiao receives Qi and nourishes the Yang channels. The fumes of Ginger and Chives stimulate Ying and Wei Qi; prolonged retention below the heart causes a hollow heart sensation. Pungent travels with Qi, so it exits with sweat. (Dong Xin refers to a hollow feeling in the heart. Nourishing Yang refers to benefiting the Yang aspect. Pungent is Yang in nature, so it ascends to the Upper Jiao Qi level. Excessive Pungent opens pores and disperses, causing hollow heart sensation and sweating. For Qi diseases, avoid excessive Pungent.) Bitter enters the Stomach; the Qi of the five grains cannot overcome it. Entering the lower Wan, it closes the pathways of the Three Jiao, leading to vomiting. Teeth are the termination of Bones, so Bitter travels to Bones, entering and exiting through the mouth, confirming its path to Bones. (Bitter is firm and sinking, thus traveling to Bones. Excessive Bitter suppresses Stomach Yang, preventing digestion, closing the Three Jiao, and causing vomiting. As teeth are the end of bones, Bitter connects to bones; inability to absorb it internally causes it to exit orally, confirming its path to Bones. For Bone diseases, avoid excessive Bitter.) Sweet enters the Stomach; its Qi is weak and cannot reach the Upper Jiao, remaining with the food in the Stomach, making the body soft and moist. Soft Stomach leads to relaxation; relaxation allows parasites to move; moving parasites cause stifling sensation in the heart. Its Qi extends externally to Flesh, so Sweet travels to Flesh. (Sweet is soft and relaxing, hence its weak Qi. Excessive Sweet remains with grain Qi, causing softness and relaxation. Over time, Sweet transforms into Dampness, generating parasites. Parasite movement causes stifling. Men denotes stifling. Sweet enters the Spleen, which governs Flesh, so Sweet travels to Flesh. For Flesh diseases, avoid excessive Sweet.)