仲景曰∶人体平和，惟须好将养，勿妄服药。药势偏有所助，令人脏气不平，易受外患。
夫含气之类，未有不资食以存生，而不知食之有成败；百姓日用而不知，水火至近而难识。余慨
其如此，聊因笔墨之暇，撰五味损益食治篇，以启童稚，庶勤而行之，有如影响耳。
河东卫汛记曰∶扁鹊云人之所根据者形也，乱于和气者
病也，理于烦毒者药也，济命扶危者医也。安身之本，必资于食；救疾之速，必凭于药。不知食宜者，
不足以存生也；不明药忌者，不能以除病也。斯之二事，有灵之所要也，若忽而不学，诚可悲夫！
是故食能排邪而安脏腑，悦神爽志，以资血气。若能用食平 ，释情遣疾者，可谓良工。长年饵
老之奇法，极养生之术也。
夫为医者当须先洞晓病源，知其所犯，以食治之；食疗不愈，然后命药。药性刚烈，犹若御兵；兵
之猛暴，岂容妄发。发用乖宜，损伤处众；药之投疾，殃滥亦然。高平王熙称∶食不欲杂，
杂则或有所犯；有所犯者，或有所伤；
或当时虽无灾苦，积久为人作患。又食啖 肴，务令简少，鱼肉、果实，取益人者而食之。凡常
饮食，每令节俭，若贪味多餐，临盘大饱，食讫觉腹中彭亨短气，或致暴疾，仍为霍乱。又夏至以后，迄至
秋分，必须慎肥腻、饼 、酥油之属，此物与酒浆、瓜果理极相仿。夫在身所以多疾者，皆由春、
夏取冷太过，饮食不节故也。又鱼 诸腥冷之物，多损于人，断之益善。乳、酪、酥等常食之，令人有筋力、
胆干，肌体润泽。卒多食之，亦令胪胀、泄利、渐渐自已。
黄帝曰∶“五味入于口也，各有所走，各有所病。酸走筋，多食酸，令人癃，不知何以然？”
少俞曰∶“酸入胃也，其气涩以收也。上走两焦，两焦之气涩，不能出入，不出即流于胃中，
胃中和温，即下注膀胱，膀胱走胞，胞薄以 ，得酸则缩卷，约而不通，水道不利，故癃也。阴者
积筋之所终聚也，故酸入胃，走于筋也。”
“咸走血，多食咸令人渴，何也？”答曰∶“咸入胃也，其气走中焦，注于诸脉。脉者血之
所走也，与咸相得即血凝，凝则胃中汁泣，汁泣则胃中干渴。渴则咽路焦，焦故舌干喜渴。血脉者中
焦之道也，故咸入胃，走于血。”
“辛走气，多食辛令人愠心，何也？”答曰∶“辛入胃也，其气走于上焦，上焦者受使诸气而营诸
阳者也。姜、韭之气，重至荣卫，荣卫不时受之，却溜于心下，故愠。愠、痛也。辛者与气俱行，
故辛入胃而走气，与气俱出，故气盛也。”
“苦走骨，多食苦，令人变呕，何也？”答曰∶“苦入胃也，其气燥而涌泄，五谷之气皆不胜苦。
苦入下管，下管者三焦
之道，皆闭则不通，不通故气变呕也。齿者骨之所终也，故苦入胃而走骨，入而复出，齿必黧疏。”
“甘走肉，多食甘，令人恶心。何也？”答曰∶“甘入胃也
，其气弱劣，不能上进于上焦，而与谷俱留于胃中，甘入则柔缓，柔缓则蛔动，蛔动则令人恶心。
其气外通于肉，故甘走肉，则肉多粟起而胝。”
黄帝问曰∶“谷之五味所主可得闻乎？”伯高对曰∶“夫食风者则有灵而轻举；食气者则和静而
延寿；食谷者则有智而劳神；食草者则愚痴而多力；食肉者则勇猛而多嗔。是以肝木青色宜酸；心
火赤色宜苦；脾土黄色宜甘；肺金白色宜辛；肾水黑色宜咸。内为五脏，外主五行，色配五方。”
五脏所合法∶肝合筋，其荣爪；心合脉，其荣色；脾合肉，其荣唇；肺合皮，其荣毛；
肾合骨，其荣发。
五脏不可食忌法∶多食酸则皮槁而毛夭；多食苦则筋急而爪枯；多食甘则骨痛而发落；多食辛
则肉胝而唇褰；多食咸则脉凝泣而色变。
五脏所宜食法∶肝病宜食麻、犬肉、李、韭；心病宜食麦、羊肉、杏、薤；脾病宜食稗米、牛肉、枣、
葵；肺病宜食黄黍、鸡肉、桃、葱；肾病宜食大豆黄卷、豕肉、栗、藿。
五味动病法∶酸走筋，筋病勿食酸；苦走骨，骨病勿食苦；甘走肉，肉病勿食甘；辛走气，气病
勿食辛；咸走血，血病勿食咸。
五味所配法∶米饭甘，麻酸，大豆咸，麦苦，黄黍辛，枣甘，李酸，栗咸，杏苦，桃辛，牛甘，
犬酸，豕咸，羊苦、鸡辛，葵甘，韭酸，藿咸、薤苦、葱辛。
五脏病五味对治法∶肝苦急，急食甘以缓之；肝欲散，
急食辛以散之；用酸泻之，禁当风。心苦缓，急食酸以收之；心欲 ，急食咸以 之；用甘泻之，禁
温食浓衣。脾苦湿，急食苦以燥之；脾欲缓，急食甘以缓之；用苦泻之，禁温食饱食，湿地濡衣。肺苦气
上逆息者，急食苦以泄之；肺欲收，急食酸以收之，用辛泻之；禁无寒饮食、寒衣。肾苦燥，急食辛
以润之，开腠理，润致津液通气也；肾欲坚，急食苦以结之，用咸泻之，无犯 HT ，无热衣温食。
是以毒药攻邪，五谷为养，五肉为益，五果为助，五菜为充。精以食气，气养精以荣色；形
以食味，味养形以生力，此之谓也。
神脏有五，五五二十五种；形脏有四方、四时、四季、四肢，共为五九四十五，以此辅神，
可长生久视也。
精顺五气以为灵也，若食气相恶则伤精也；形受味以成也，若食味不调，则损形也。是以圣人先用
食禁以存性，后制药以防命也，故形不足者，温之以气；精不足者，补之以味，气味温补，以存形精。
岐伯云∶阳为气，阴为味。味归形，形归气，气归精，精归化。精食气，形食味，化生精。气生
形，味伤形，气伤
精，精化为气，气伤于味。阴味出下窍，阳气出上窍。味浓者为阴，味薄者为阴之阳；气浓者为阳，
气薄者为阳之阴。味浓则泄，薄则通流；气薄则发泄，浓则秘塞。壮火之气衰，少火之气壮，
壮火食气，气食少火，壮火散气，少火生气。味辛、甘，发散为阳；酸、苦涌泄为阴。阴胜则阳病，
阳胜则阴病，阴阳调和，人则平安。
春七十二日，省酸增甘，以养脾气；夏七十二日，省苦增辛，以养肺气；秋七十二日，
省辛增酸，以养肝气；冬七十二日，省咸增苦，以养心气；季月各十八日，省甘增咸，以养肾气。
张仲景说：人体处于平和状态时，只需要好好调养，不要胡乱服药。药物的偏性会助长某种势力，导致脏腑之气不平衡，从而容易受到外邪的侵害。
凡是含有生命气息的生物，没有不依靠食物来维持生存的，但人们不知道饮食也有成败之分；百姓日常使用却并不知晓，这就像水火就在身边却难以认识一样。我对此感到感慨，于是趁着笔墨闲暇的时间，撰写了《五味损益食治篇》，用来启发儿童和初学者，希望他们勤奋实践，效果就会像回声和影子一样迅速显现。
河东人卫汛记载说：扁鹊认为，人赖以生存的基础是形体，扰乱体内和谐之气的是疾病，消除烦热毒素的是药物，挽救生命、扶持危局的是医生。安身立命的根本，必须依靠饮食；救治疾病的速度，必须凭借药物。不懂得饮食适宜原则的人，不足以保全生命；不明白药物禁忌的人，不能去除疾病。这两件事，是有灵性的人所必需的，如果忽视而不学习，确实可悲啊！
因此，饮食能够排除邪气而安定脏腑，愉悦精神、清爽意志，以资助气血。如果能用饮食来平衡身体，抒发情志、驱除疾病，可以称为高明的医生。这是延年益寿的奇特方法，也是养生的极致技艺。
作为医生，应当首先透彻了解病源，知道病因所在，先用饮食来治疗；如果食疗无效，然后再命令用药。药性刚烈猛烈，就像统率军队一样；军队的猛暴，怎么可以随意发动？如果使用不当，会损伤众多人群；药物投用于疾病，造成的祸殃泛滥也是如此。高平王熙称：饮食不要杂乱，杂乱就可能触犯禁忌；一旦触犯禁忌，就可能造成伤害；或者当时虽然没有灾祸痛苦，但积累久了会成为人的祸患。另外，进食菜肴，务必力求简单少量，鱼肉、果实，选择有益人体的来吃。平常饮食，每餐都要节俭，如果贪图美味多吃，面对满盘饭菜吃得大饱，吃完后觉得腹部胀满、呼吸短促，或者导致突发疾病，甚至变成霍乱。又比如夏至以后，直到秋分，必须谨慎食用肥肉、饼饵、酥油这类食物，这些事物与酒浆、瓜果的道理极其相似。人在身上之所以多病，都是因为春夏季节贪凉太过，饮食没有节制的原因。还有鱼腥等生冷之物，大多对人有害，戒除它们更有好处。牛奶、酪浆、酥油等经常食用，能让人筋力强健、胆气干壮（指精力充沛），肌肤润泽。突然大量食用，也会导致腹部胀满、腹泻，慢慢自然停止。
黄帝说：“五味进入口中，各自走向不同的部位，也各自引起不同的病变。酸味走筋，多吃酸味，会让人小便不通畅，不知道为什么这样？”
少俞回答说：“酸味进入胃中，它的气机涩滞而有收敛作用。向上走到两焦（上焦和中焦），两焦的气机涩滞，不能出入，出不去就流注到胃中，胃中温和，就向下注入膀胱，膀胱通向胞宫（此处指泌尿生殖系统相关部位），胞壁薄且松弛，遇到酸味就会收缩卷曲，约束而不通畅，水道不利，所以出现小便不通畅的症状。阴部是积聚筋脉终汇的地方，所以酸味入胃，走向筋脉。”
“咸味走血，多吃咸味让人口渴，为什么呢？”回答说：“咸味进入胃中，它的气机走向中焦，注入各种血脉。脉是血液运行的通道，与咸味相合则血液凝滞，凝滞则胃中的津液枯竭，津液枯竭则胃中干燥口渴。口渴则咽喉道路焦灼，焦灼所以舌干喜欢喝水。血脉是中焦运行的道路，所以咸味入胃，走向血液。”
“辛味走气，多吃辛味让人心中郁结不快，为什么呢？”回答说：“辛味进入胃中，它的气机走上焦，上焦是接受并运行诸气以滋养诸阳经的部位。姜、韭菜的气味，沉重地到达营卫，营卫不能适时接受，反而溜退到心下，所以感到郁结。愠，就是痛的意思。辛味与气一起运行，所以辛味入胃而走气，与气一起外出，所以气盛。”
“苦味走骨，多吃苦味让人变得呕吐，为什么呢？”回答说：“苦味进入胃中，它的气机燥烈而涌泄，五谷之气都抵挡不住苦味。苦味进入下管（指幽门或肠道下部），下管是三焦的道路，全都闭塞就不通畅，不通畅所以气机变化而呕吐。牙齿是骨骼的终点，所以苦味入胃而走骨，进入后又复出，牙齿必定变得黑疏。”
“甘味走肉，多吃甘味让人恶心。为什么呢？”回答说：“甘味进入胃中，它的气机弱劣，不能上进到上焦，而是与谷物一起留在胃中，甘味进入则使肌肉柔缓，柔缓则蛔虫蠕动，蛔虫蠕动就让人恶心。它的气机向外通达于肉，所以甘味走肉，则肉多粟粒状突起而形成老茧。”
黄帝问道：“谷物的五味所主治的情况，可以听一听吗？”伯高回答说：“吃风气的则有灵性而轻举飞升；吃空气的则平和安静而长寿；吃谷物的则有智慧而劳神；吃草的则愚痴而力气大；吃肉的则勇猛而多怒。所以肝属木，青色，宜食酸味；心属火，赤色，宜食苦味；脾属土，黄色，宜食甘味；肺属金，白色，宜食辛味；肾属水，黑色，宜食咸味。内应五脏，外主五行，颜色配合五方。”
五脏对应的形体关系：肝合筋，其荣华表现在指甲；心合脉，其荣华表现在面色；脾合肉，其荣华表现在嘴唇；肺合皮，其荣华表现在毫毛；肾合骨，其荣华表现在头发。
五脏的饮食禁忌法：多吃酸味则皮肤干枯而毛发早衰；多吃苦味则筋脉拘急而指甲枯槁；多吃甘味则骨头疼痛而头发脱落；多吃辛味则肌肉生茧而嘴唇翻卷；多吃咸味则血脉凝滞而面色改变。
五脏适宜食用的方法：肝病适宜吃芝麻、狗肉、李子、韭菜；心病适宜吃小麦、羊肉、杏子、薤白；脾病适宜吃稗米、牛肉、枣、冬葵；肺病适宜吃黄黍、鸡肉、桃子、葱；肾病适宜吃大豆黄卷、猪肉、栗子、豆叶。
五味引发疾病的规律：酸味走筋，筋病不要吃酸；苦味走骨，骨病不要吃苦；甘味走肉，肉病不要吃甘；辛味走气，气病不要吃辛；咸味走血，血病不要吃咸。
五味的配伍法则：米饭味甘，芝麻味酸，大豆味咸，小麦味苦，黄黍味辛，枣味甘，李子味酸，栗子味咸，杏子味苦，桃子味辛，牛肉味甘，狗肉味酸，猪肉味咸，羊肉味苦，鸡肉味辛，冬葵味甘，韭菜味酸，豆叶味咸，薤白味苦，葱味辛。
五脏病症的五味对治法：肝气急迫，急忙吃甘味来缓和它；肝气欲发散，急忙吃辛味来疏散它；用酸味来泻肝，禁忌当风。心气涣散，急忙吃酸味来收敛它；心气欲软坚，急忙吃咸味来软坚它；用甘味来泻心，禁忌温热食物和厚衣服。脾湿困阻，急忙吃苦味来燥湿它；脾气欲缓，急忙吃甘味来缓急它；用苦味来泻脾，禁忌温热食物、饱食、潮湿的地面和湿衣服。肺气上逆喘息，急忙吃苦味来泄降它；肺气欲收敛，急忙吃酸味来收敛它，用辛味来泻肺；禁忌寒冷饮食和寒冷衣物。肾燥，急忙吃辛味来滋润它，开发腠理，润致津液以通气；肾气欲坚固，急忙吃苦味来固结它，用咸味来泻肾，不要触犯寒邪，不要穿热衣吃温食。
因此，用毒药攻伐邪气，用五谷滋养身体，用五畜肉类补益身体，用五果辅助身体，用五菜充实身体。精气通过食气来生成，气滋养精气以荣润面色；形体通过食味来构成，味滋养形体以产生力量，说的就是这个道理。
神脏有五个，五五二十五种；形脏有四方、四时、四季、四肢，共为五九四十五，以此辅助神灵，可以长生久视。
精气顺应五气而成为灵物，如果食物的气味相互厌恶则伤害精气；形体接受味道而成长，如果食物的味道不调和，则损害形体。所以圣人先用饮食禁忌来保存本性，后来制造药物来防止性命危险，所以形体不足的，用气来温补；精气不足的，用味道来滋补，气和味的温补，用来保存形体和精气。
岐伯说：阳是气，阴是味道。味道归附形体，形体归附气，气归附精，精归附化生。精以气为食，形体以味道为食，化生产生精。气生形体，味道伤害形体，气伤害精，精化为气，气被味道伤害。阴味从下窍排出，阳气从上窍排出。味道浓厚的属于阴，味道薄的属于阴中之阳；气浓厚的属于阳，气薄的属于阳中之阴。味道浓厚则泄泻，淡薄则通利；气淡薄则发泄，浓厚则秘塞。壮火之气衰退，少火之气强壮，壮火消耗气，气依赖少火，壮火散失气，少火滋生气。味道辛、甘，具有发散作用属于阳；酸、苦，具有涌吐泄下作用属于阴。阴胜则阳病，阳胜则阴病，阴阳调和，人就平安。
春季七十二天，减少酸味增加甘味，以养护脾气；夏季七十二天，减少苦味增加辛味，以养护肺气；秋季七十二天，减少辛味增加酸味，以养护肝气；冬季七十二天，减少咸味增加苦味，以养护心气；每个季度的最后十八天（季月），减少甘味增加咸味，以养护肾气。
Zhang Zhongjing said: When the human body is in a state of harmony, one only needs to nurture oneself well and must not take medicine rashly. The biased nature of drugs assists certain forces, causing the Qi of the Zang organs to become unbalanced, making one susceptible to external pathogens.
All living beings rely on food for survival, yet people do not realize that diet has its successes and failures; common people use it daily without knowing, just as water and fire are close at hand but difficult to recognize. I sigh at this situation and, taking advantage of my leisure time with pen and ink, have compiled the "Chapter on Dietary Treatment Based on the Benefits and Detriments of the Five Flavors" to enlighten children and beginners, hoping that diligent practice will yield results as immediate as an echo or shadow.
Wei Xun from Hedong recorded: Bian Que stated that the foundation upon which humans rely is the physical form (Xing); disease disrupts the harmonious Qi; medicine eliminates heat and toxicity; and the physician saves lives and supports the critical condition. The root of settling the body must rely on food; the speed of curing illness must rely on medicine. One who does not understand dietary appropriateness cannot preserve life; one who does not understand medicinal contraindications cannot eliminate disease. These two matters are essential for those with spirituality; if neglected and unlearned, it is truly tragic!
Therefore, food can expel evil and stabilize the Zang organs, delight the spirit and refresh the mind, thereby nourishing Blood and Qi. If one can use food to balance the body, release emotions, and dispel disease, they can be called a skilled practitioner. This is a miraculous method for longevity and the ultimate technique of health preservation.
A physician must first thoroughly understand the origin of diseases and know what caused them, treating them with diet first; if dietary therapy fails, then prescribe medicine. Medicinal properties are fierce and violent, much like commanding an army; how can the ferocity of troops be released recklessly? If used improperly, it harms many; the impact of medicine on disease causes widespread disaster similarly. Wang Xi of Gaoping said: Food should not be mixed indiscriminately; mixing may lead to violations of dietary rules; violating rules may cause injury; even if no harm occurs immediately, accumulation over time becomes a hazard. Furthermore, when eating dishes, strive for simplicity and moderation; choose meat, fish, fruits, and vegetables that benefit the body. Ordinary meals should be frugal; if one greedily eats too much, feeling full after a large meal, one may experience abdominal distension, shortness of breath, sudden illness, or even Huoluan (cholera-like disorder). Also, from the Summer Solstice until the Autumn Equinox, one must be cautious with fatty meats, cakes, butter, and similar items, as these are similar in nature to wine, beverages, melons, and fruits. The reason people suffer from many illnesses is often due to excessive cooling during spring and summer and lack of dietary restraint. Fish and other raw, cold, and fishy foods are mostly harmful to humans, so abstaining is beneficial. Milk, yogurt, and butter, if consumed regularly, strengthen sinews and muscles, enhance courage, and moisten the skin. However, sudden excessive consumption leads to abdominal bloating and diarrhea, which gradually subsides on its own.
The Yellow Emperor asked: "When the five flavors enter the mouth, each travels to a specific location and causes specific diseases. Sour flavor travels to the sinews; excessive sour intake causes strangury (difficulty urinating). Why is this?"
Shao Yu answered: "Sour flavor enters the Stomach. Its Qi is astringent and contracting. It moves upward to the Upper and Middle Jiao. If the Qi of the Jiao becomes astringent, it cannot move freely; unable to exit, it flows into the Stomach. The Stomach's warmth directs it downward into the Bladder. The Bladder connects to the Bao (uterus/bladder area). The Bao wall is thin and loose; encountering sour flavor causes it to contract and curl, restricting flow and obstructing the water passages, thus causing strangury. The Yin region is where sinews converge; therefore, sour flavor entering the Stomach travels to the sinews."
"Salty flavor travels to the Blood vessels; excessive salty intake causes thirst. Why?" The answer is: "Salty flavor enters the Stomach. Its Qi moves to the Middle Jiao and pours into the various vessels. Vessels are the pathways for Blood. When Blood meets salt, it coagulates. Coagulation causes the fluids in the Stomach to dry up. Dry fluids lead to a dry and thirsty Stomach. Thirst scorches the throat passage, leading to a dry tongue and desire to drink. Blood vessels are the pathways of the Middle Jiao; therefore, salty flavor entering the Stomach travels to the Blood."
"Pungent flavor travels to Qi; excessive pungent intake causes heart oppression. Why?" The answer is: "Pungent flavor enters the Stomach. Its Qi moves to the Upper Jiao. The Upper Jiao receives and distributes Qi to nourish the Yang channels. The aromas of ginger and leeks reach the Ying and Wei (Nutritive and Defensive) levels heavily. If Ying and Wei cannot accept them in time, they retreat to below the heart, causing oppression. 'Yun' means pain. Pungent flavor travels with Qi; thus, entering the Stomach, it travels to Qi and exits with Qi, causing Qi to become excessive."
"Bitter flavor travels to the bones; excessive bitter intake causes vomiting. Why?" The answer is: "Bitter flavor enters the Stomach. Its Qi is drying and induces vomiting/drainage. The Qi of the five grains cannot withstand bitterness. Bitter flavor enters the lower gate (pylorus/intestines), which is the pathway of the Sanjiao (Triple Burner). If all passages are blocked, flow stops, causing Qi to change and induce vomiting. Teeth are the culmination of bones; therefore, bitter flavor entering the Stomach travels to the bones. Entering and exiting, the teeth become dark and sparse."
"Sweet flavor travels to the flesh; excessive sweet intake causes nausea. Why?" The answer is: "Sweet flavor enters the Stomach. Its Qi is weak and inferior, unable to ascend to the Upper Jiao, remaining in the Stomach with food. Sweetness softens and relaxes; relaxation causes roundworms to move. Moving roundworms cause nausea. Its Qi extends outward to the flesh; therefore, sweet flavor travels to the flesh, causing flesh to develop millet-like bumps and calluses."
The Yellow Emperor asked: "May I hear about the governance of the five flavors of grains?" Bo Gao replied: "Those who eat wind have spirituality and lightness; those who eat air are peaceful and long-lived; those who eat grains have wisdom but tire the spirit; those who eat grass are dull but strong; those who eat meat are brave but prone to anger. Therefore, Liver Wood, green color, suits sour; Heart Fire, red color, suits bitter; Spleen Earth, yellow color, suits sweet; Lung Metal, white color, suits pungent; Kidney Water, black color, suits salty. Internally corresponding to the Five Zang, externally governing the Five Elements, colors match the five directions."
Correspondence of the Five Zang to tissues: Liver corresponds to sinews, its glory manifests in nails; Heart corresponds to vessels, its glory manifests in complexion; Spleen corresponds to flesh, its glory manifests in lips; Lung corresponds to skin, its glory manifests in hair; Kidney corresponds to bones, its glory manifests in head hair.
Dietary taboos for the Five Zang: Excessive sour makes skin dry and hair brittle; excessive bitter makes sinews tight and nails withered; excessive sweet causes bone pain and hair loss; excessive pungent causes calluses on flesh and retracted lips; excessive salty causes blood coagulation and color changes.
Dietary recommendations for the Five Zang: Liver disease suits sesame, dog meat, plums, and Chinese chives; Heart disease suits wheat, mutton, apricots, and Allium macrostemon; Spleen disease suits barnyard millet, beef, dates, and Malva verticillata; Lung disease suits yellow millet, chicken, peaches, and scallions; Kidney disease suits soybean sprouts, pork, chestnuts, and soybean leaves.
Methods by which the five flavors provoke disease: Sour travels to sinews, avoid sour for sinus diseases; bitter travels to bones, avoid bitter for bone diseases; sweet travels to flesh, avoid sweet for flesh diseases; pungent travels to Qi, avoid pungent for Qi diseases; salty travels to Blood, avoid salty for Blood diseases.
Combinations of the five flavors: Rice is sweet, sesame is sour, soybeans are salty, wheat is bitter, yellow millet is pungent, dates are sweet, plums are sour, chestnuts are salty, apricots are bitter, peaches are pungent, beef is sweet, dog meat is sour, pork is salty, mutton is bitter, chicken is pungent, Malva verticillata is sweet, Chinese chives are sour, soybean leaves are salty, Allium macrostemon is bitter, scallions are pungent.
Treatment of Five Zang diseases using the five flavors: When Liver Qi is urgent, quickly consume sweet to relax it; when Liver desires dispersion, quickly consume pungent to disperse it; use sour to drain it, avoid wind. When Heart Qi is slack, quickly consume sour to astringe it; when Heart desires firmness, quickly consume salty to soften hardness; use sweet to drain it, avoid warm food and thick clothing. When Spleen suffers from dampness, quickly consume bitter to dry it; when Spleen desires relaxation, quickly consume sweet to relax it; use bitter to drain it, avoid warm food, overeating, damp ground, and wet clothes. When Lung Qi rebels upward causing panting, quickly consume bitter to drain it; when Lung desires consolidation, quickly consume sour to astringe it, use pungent to drain it; avoid cold food and cold clothing. When Kidney suffers from dryness, quickly consume pungent to moisten it, open the pores, generate fluids, and promote Qi flow; when Kidney desires firmness, quickly consume bitter to consolidate it, use salty to drain it, avoid cold pathogens, hot clothing, and warm food.
Therefore, toxic drugs attack evil, five grains nourish, five meats benefit, five fruits assist, five vegetables fill. Essence is generated by food Qi, Qi nourishes essence to brighten complexion; Form is formed by food taste, taste nourishes form to generate strength. This is the principle.
There are five Spirit Zang, totaling twenty-five types; there are four Form Zang (directions, seasons, quarters, limbs), totaling forty-five. Using these to assist the spirit allows for long life and clear vision.
Essence follows the five Qi to become spiritual; if food Qi repels each other, it damages essence; Form accepts taste to mature; if food taste is unharmonious, it damages form. Thus, sages first use dietary prohibitions to preserve nature, then create medicines to protect life. For deficiency of form, warm with Qi; for deficiency of essence, tonify with taste. Warming and tonifying with Qi and taste preserves form and essence.
Qi Bo said: Yang is Qi, Yin is taste. Taste returns to form, form returns to Qi, Qi returns to essence, essence returns to transformation. Essence feeds on Qi, form feeds on taste, transformation generates essence. Qi generates form, taste damages form, Qi damages essence, essence transforms into Qi, Qi is damaged by taste. Yin taste exits through the lower orifices, Yang Qi exits through the upper orifices. Strong taste is Yin, weak taste is Yang within Yin; strong Qi is Yang, weak Qi is Yin within Yang. Strong taste causes purging, weak taste promotes flow; weak Qi causes sweating, strong Qi causes constipation. Vigorous fire diminishes Qi, mild fire strengthens Qi; vigorous fire consumes Qi, Qi relies on mild fire, vigorous fire dissipates Qi, mild fire generates Qi. Pungent and sweet flavors, dispersing and diffusing, are Yang; sour and bitter flavors, inducing vomiting and drainage, are Yin. Yin excess injures Yang, Yang excess injures Yin; when Yin and Yang are harmonious, the person is safe.
In the seventy-two days of Spring, reduce sour and increase sweet to nourish Spleen Qi; in the seventy-two days of Summer, reduce bitter and increase pungent to nourish Lung Qi; in the seventy-two days of Autumn, reduce pungent and increase sour to nourish Liver Qi; in the seventy-two days of Winter, reduce salty and increase bitter to nourish Heart Qi; in the eighteen days of each season's final month, reduce sweet and increase salty to nourish Kidney Qi.