凡酸属木、入肝。苦属火、入心。甘属土、入脾。辛属金、入肺。咸属水、入肾。此五
味之
义也。
凡青属木、入肝。赤属火、入心。黄属土、入脾。白属金、入肺。黑属水、入肾。此五
色之
义也。
凡酸者。能涩、能收。苦者。能泻、能燥、能坚。甘者。能补、能和、能缓。辛者。能
散、
能润、能横行。咸者。能下、能 （音软）坚。淡者。能利窍、能渗泄。此五味之用也。
凡寒热温凉。气也。酸苦甘辛咸淡。味也，气为阳，味为阴。（气无形而升、故为阳、
味有
质而降、故为阴。）气浓者。为纯阳。薄为阳中之阴。味浓者。为纯阴。薄为阴中之阳。气
薄则发泄。浓则发热。（阳气上行、故气薄者、能泄于表、浓者、能发热。）味浓则泄。薄则
通。（阴味下行、故味浓者、能泄于下、薄者、能通利。）
辛甘发散为阳。酸苦涌（ 同）、泄为阴。（辛散、甘缓、故发肌表、酸收、苦泄、故为
吐泻。）咸味涌泄为阴。淡
味
渗泄为阳。轻清升浮为阳。重浊沉降为阴。清阳出上窍。（本乎天者亲上、上窍七、谓耳目
口鼻。）浊阴出下窍。（本乎
地
者亲下、下窍二、谓前后二阴。）清阳发腠理。（腠理肌表也、阳升散
于皮肤、故清阳发之。）浊阴走五脏。（阴受气于五藏、故浊阴走之。）清阳实四肢。（四肢为
诸阳之本、故清阳实之。）浊阴归六腑。（六腑传化水谷、故浊阴归之。）此阴阳之义也。
凡轻虚者浮而升。重实者沉而降。味薄者升而生。（象春。）气薄者降而收。（象秋）、气
浓者
浮而长。（象夏）、味浓者沉而藏。（象冬）、味平者化而成。（象土。）气浓味薄者浮而升。味
浓气薄者沉而降。气味俱浓者能浮能沉。气味俱薄者可升可降。酸咸无升。辛甘无降。寒无
浮。热无沉。此升降浮沉之
义也。（李时珍曰∶升者引之以咸寒、则沉而直达下焦、沉者引之
以酒、则浮而上至巅顶、一物之中、有根升梢降、生升熟降者、是升降在物、亦在人也。凡
根之在土中者、半身以上
则上升、半身以下则下降、虽一药而根梢各别、用之或差、服亦罔
效。）
凡质之轻者上入心肺。重者下入肝肾。中空者发表。内实者攻里。为枝者达四肢。为皮
者达
皮肤。为心为干者。内行脏腑。枯燥者入气分。润泽者入血分。此上下内外。各以其类相从
也。
凡色青、味酸、气臊。（臊为木气所化。）性属木者。皆入足厥阴肝。足少阳胆经。（肝
与胆
相表里、胆为甲木、肝为乙木。）色赤、味苦、气焦。（焦为火气所化。）性属火者。皆入手
少阴心。手太阳小肠经。（心与小肠相表里、小肠为丙火、心为丁火。）色黄、味甘、气香。
（香为土气所化。）性属土者。皆入足太阴脾。足阳明胃经。（脾与胃相表里、胃为戊土、
脾
为己土。）色白、味辛、气腥。（腥为金气所化。）性属金者。皆入手太阴肺。手阳明大肠经
。（肺与大肠相表里、大肠为庚金、肺为辛金。）色黑、味咸、气腐。（腐为水气所化）。性属
水者。皆入足少阴肾。足太阳膀胱经。（肾与膀胱相表里、膀胱为壬水、肾为癸水、凡一脏
配一腑、腑皆属阳、故为甲、丙、戊、庚、壬、脏皆属阴、故为乙、丁、己、辛、癸也。）
十二经中。惟手厥阴心包络。手少阳三焦经。无所主。其经通于足厥阴、少阳。厥阴主血。
诸药入厥阴血分者。并入心包络。少阳主气。诸药入胆经气分者。并入三焦。命门相火。
散
行于胆、三焦、心包络。故入命门者。并入三焦。此诸药入诸经之部分也。人之五脏。应
五行金木水火土。子母相生。经曰。虚则补其母。实则泻其子。又曰。子能令母实。如肾为
肝母。心为肝子。故入肝者。并入肾与心。肝为心母。脾为心子。故入心者。并入肝与脾。
心为脾母。肺为脾子。故入脾者。并入心与肺。脾为肺母。肾为肺子。故入肺者。并入脾与
肾。肺为肾母。肝为肾子。故入肾者。并入肺与肝。此五行相生。子母相应之义也。
凡药各有形性气质。其入诸经。有因形相类者。（如连翘似心而入心、荔枝核似睾丸而
入肾之类。）有因性相从者。（如润者走血分、燥者入气分、本乎天者亲上、本乎地者亲下之
类。）有因气相求者。（如气
香入脾、气焦入心之类。）有因质相同者。（如头入头、干入身、枝
入肢、皮行皮、又如红花苏木、汁似血而入血之类。）自然之理。可以意得也。
有相须者。同类而不可离也。（如黄柏、知母、破故纸、胡桃之类。）为使者。我之佐使
也。
恶者。夺我之能也。畏者。受彼之制也。反者。两不可合也。杀者。制彼之毒也。此异
同之
义也。
肝苦急。急食甘以缓之。（肝为将军之官、其志怒、其气急、急则自伤、反为所苦、故
宜食
甘以缓之、则急者可平、柔能制刚也。）肝欲散。急食辛以散之。以辛补之。以酸泻之。（木
不宜郁、故欲以辛散之、顺
其性者为补、逆其性者为泻、肝喜散而恶收、故辛为补而酸为泻。
）心苦缓。急食酸以收之。（心藏神、其志喜、喜则气缓、而心虚神散、故宜食酸以收之。）
心欲 。急食咸以 之，用咸补之，以甘泻之。（心火太过、则为躁越、故急宜食咸以 之
、盖咸从水化、能相济也、心欲 、故以咸 为补、心苦缓、故以甘缓为泻。）脾苦湿。急
食苦以燥之。（脾以运化水谷、制水为事、湿胜则反伤脾土、故宜食苦以燥之。）脾欲缓。急
食
甘补之。（脾贵充和温浓、其性欲缓、故宜食甘以缓之、脾喜甘而
恶苦、故苦为泻、而甘为补也。）肺苦气上逆。急食苦以泄之。（肺主气、行治节之令、气病
则上逆于肺、故急宜食苦以降泄之、）肺欲收。急食酸以收之。用酸补之。以辛泻之。（肺
应秋气、主收敛、故宜食酸以收之、肺气宜聚不宜散、故酸收为补、辛散为泻。）肾苦燥。
急
津
液。通气也。（肾为水脏、藏精者也、阴病者苦燥、故宜食辛以
润之、盖辛从金化、水之母也、其能开腠理、致津液者、以辛能通气也、水中有真气、惟辛
能达之、气至水亦至、故可以润肾之燥。）肾欲坚。急食苦以坚之。用苦补之。以咸泻之。（
肾主闭藏、气贵周密、故肾欲坚、宜食苦以坚之也、苦能坚、故为补、咸能 坚、故为泻。
）此五脏补泻之义也。
酸伤筋。（酸走筋、过则伤筋而拘挛。）辛胜酸。（辛为金味、故胜木之酸、）苦伤气。（苦
从火化、故伤肺气、火克金也、又如阳气性升、苦味性降、气为苦遏、则不能舒伸、故苦伤
气、）咸胜苦。（咸为水味、
故胜火之苦、按气为苦伤、而用咸胜之、此自五行相制之理、若
以辛助金而以甘泄苦、亦是捷法、盖气味以辛甘为阳、酸苦咸为阴、阴胜者制之以阳、阳胜
者制之以阴
而其中宜否、则在乎用之权变尔。）甘伤肉。酸胜甘。（酸为木味、故胜土之
（辛能散气、故伤皮毛。）
苦胜辛。（苦为火味、故胜金之辛。）咸伤血。（咸
从水化、故伤心血、水胜火也、食咸则渴、伤血可知。）甘胜咸。（甘为土味、故胜水之咸。
）此五行相克之义也。
辛走气。气病无多食辛。（五味论曰∶多食之、令人洞心、洞心、透心若空也。）咸走血。
血
病无多食咸。（血得咸、则凝结而不流、五味论曰∶多食之、令人渴。）苦走骨。骨病无多食
苦。（苦性沉降、阴也、骨属肾、亦阴也、骨得苦则沉阴欲盛、骨重难举矣、五味论曰∶多
食之、令人变呕。）甘走肉。肉病无多食甘。（甘能缓中、善生胀满、五味论曰∶多食之、令
人心， 心、心闷也。）酸走筋。筋病无多食酸。（酸能收缩、筋得酸则缩、五味论曰∶多
食之、令人癃，癃、小便不利也。）此五病之所禁也。
多食咸。则脉凝泣（涩同）而变色。（水能克火、故病在心之脉与色也、五味篇曰∶心
病禁
咸。）多食苦。则皮槁而毛拔。（火能克金、故病在肺之皮毛也、五味篇曰∶肺病禁苦。）多
食辛。则筋急而爪枯。（金能
克木、故病在肝之筋爪也、五味篇曰∶肝病禁辛。）多食酸。则肉
胝（音支） （音绉）而唇揭。（胝、皮浓也；手足胼胝之谓、木能克土、故病在脾之肉与
唇也
；五味篇曰∶脾病禁酸。）多食甘。则骨痛而发落。（土能克水，故病在肾之骨与发也。五味
篇曰∶肾病禁甘。）此五味之所伤也。
风淫于内。治以辛凉。佐以苦甘。以甘缓之。以辛散之。（风为木气、金能胜之、故治
以辛
凉。过于辛、恐反伤其气、故佐以苦甘、苦胜辛、甘益气也、木性急、故以甘缓之、风邪胜
、故以辛散之。）热淫于内。治以咸寒。佐以甘苦。以酸收之。以苦发之。（热为火气、水能
胜之、故治以咸寒、佐以甘苦、甘胜咸、所以防咸之过也、苦能泄、所以去热之实也。热盛
于经而不敛者、以酸收之、热郁于内而不解者、以苦发之。）湿淫于内。治以苦热。佐以酸
淡
为土气、燥能除之、故治以苦热、酸从木化、制土者也、故佐
以酸淡、以苦燥之者、苦从火化也、以淡泄之者、淡能利窍也。）火淫于内。治以咸冷。佐
以苦辛。以酸收之。以苦发之。（相火、畏火也、故宜治以咸冷、苦能泄火、辛能散火、故
用以为佐、酸收苦发、义与上文热淫同治。）燥淫于内。治以苦温。佐以甘辛。以苦下之。（
燥为金气、火能胜之、治以苦温、苦从火化也、佐以甘辛、木受金伤、以甘缓之、金之正味、
则邪实于内、故当以苦下之。）寒淫于内。治以甘热。佐以苦辛。
以咸泻之。以辛润之。以苦坚之。（寒为水气、土能制水、热能胜寒、故治以甘热、甘从土
化、热从火化也、佐以苦辛等义、如藏气法时论曰∶肾苦燥、急食辛以润之、肾欲坚、急食
苦以坚之、用苦补之、咸泻之也。）此六淫主治。各有所宜也。
凡药须俟制焙毕。然后秤用。不得生秤。湿润药皆先增分两。燥乃秤之。
凡酒制升提。姜制温散。入盐走肾而软坚。用醋注肝而收敛。童便除劣性而降下。米泔
去燥
性而和中。乳润枯生血。蜜甘缓益元。陈壁土藉土气以补中州。面煨曲制。抑酷性、勿伤上
膈。黑豆甘草汤渍。并解毒、致令平和。羊酥猪脂涂烧。咸渗骨。容易脆断。去穣者免胀。
去心者除烦。此制治各有所宜也。（本草所谓黑豆乌豆、皆黑大豆也、苏颂曰∶紧小者为雄
、入药尤佳、宗 曰∶小者力更佳、皆谓黑大豆中之较小者、非世俗所称马料豆也、世俗所
谓马料豆、即 豆也、 豆性温热、味涩劣、乃豆中最下之品、以其野生、价最贱、北方甚
多、故喂马用之、盖凡豆皆可作马料、而莫有如此豆之价廉也、今药肆中煮何首乌、不用
黑大豆而用 豆、甚谬、并有将煮过首乌之 豆、伪充淡豆豉、尤属可笑。市医每有以
豆皮加入煎剂者、不知黑大豆之皮有可用、 豆之皮无可用也、因时珍混注 豆即小黑豆、
以致后人多误。）
用药有宜陈久者。（收藏高燥处、又必时常开看、不令霉蛀。）有宜精新者。如南星、半
夏、
麻黄、大黄、木贼、棕榈、芫花、槐花、荆芥、枳实、枳壳、橘皮、香栾、佛手柑、山茱萸
、吴茱萸、燕窝、蛤蚧、沙糖、壁土、秋石、金汁、锻石、米、麦、酒、酱、醋、茶、姜、
芥、艾、墨、蒸饼、诸曲、诸胶之类。皆以陈久者为佳。或取其烈性减。或取其火气脱也。
（
微
火、令小沸、不得过七日、若日数多、火气太重、虽陈之至久、
火气终不能脱、服之不惟无益、反致助火伤阴也。煎膏子亦宜微火、并不可久煎。阴虚
有火之人、一应药饵食物、最忌煎炒、修合丸子、宜将药切绝薄片子、蒸烂熟、捣为丸、若
用火制焙、不但不能治病、反致发火伤阴、旧疾必更作也。）余则俱宜精新。若陈腐而欠鲜
明。则气味不全。服之必无效。唐耿 诗云。朽药误新方。正谓是矣。此药品有新陈之不同
。用之贵各得其宜也。
凡是酸味属木，入肝经。苦味属火，入心经。甘味属土，入脾经。辛味属金，入肺经。咸味属水，入肾经。这是五味的含义。
凡是青色属木，入肝经。赤色属火，入心经。黄色属土，入脾经。白色属金，入肺经。黑色属水，入肾经。这是五色的含义。
凡是酸味，能涩、能收敛。苦味，能泻下、能燥湿、能坚阴。甘味，能补益、能调和、能缓急。辛味，能发散、能润燥、能横行周身。咸味，能下行、能软坚。淡味，能通利窍道、能渗湿泄浊。这是五味的作用。
凡是寒、热、温、凉，是药气。酸、苦、甘、辛、咸、淡，是药味。气属于阳，味属于阴。（气无形而上升，所以为阳；味有质而下降，所以为阴。）气浓的，为纯阳；气薄的，为阳中之阴。味浓的，为纯阴；味薄的，为阴中之阳。气薄则发泄（阳气上行，所以气薄的，能泄于体表；气浓的，能发热）。味浓则泄下（阴味下行，所以味浓的，能泄于下部；味薄的，能通利）。
辛味和甘味发散，属于阳。酸味和苦味涌吐、泄下，属于阴。（辛散、甘缓，故发越肌表；酸收、苦泄，故导致吐泻。）咸味涌吐、泄下，属于阴。淡味渗湿、泄浊，属于阳。质地轻清，升浮，属于阳。质地重浊，沉降，属于阴。清阳之气出于上窍。（本乎天的亲上，上窍有七，指耳、目、口、鼻。）浊阴之气出于下窍。（本乎地的亲下，下窍有二，指前阴和后阴。）清阳之气发于腠理。（腠理即肌表，阳气升散于皮肤，所以清阳发之。）浊阴之气走注五脏。（阴气受纳于五脏，所以浊阴走之。）清阳之气充实四肢。（四肢为诸阳之本，所以清阳实之。）浊阴之气归入六腑。（六腑传化水谷，所以浊阴归之。）这是阴阳的含义。
凡是质地轻虚的，浮而上升。质地重实的，沉而降下。味薄的，升而生发（象春）。气薄的，降而收敛（象秋）。气浓的，浮而生长（象夏）。味浓的，沉而闭藏（象冬）。味平的，化而成物（象土）。气浓味薄的，浮而上升。味浓气薄的，沉而降下。气味都浓的，能浮能沉。气味都薄的，可升可降。酸味和咸味无升性。辛味和甘味无降性。寒性无浮性。热性无沉性。这是升降浮沉的含义。（李时珍说：升的药物用咸寒引导，则沉而直达下焦；沉的药物用酒引导，则浮而上至巅顶。一物之中，有根升梢降、生升熟降的，这说明升降在药物本身，也在于人的运用。凡是生长在土中的药，半身以上则上升，半身以下则下降，虽然是一味药，但根和梢不同，使用如果有差错，服用也没有效果。）
凡是质地轻的，上入心肺。质地重的，下入肝肾。中空的，发表。内实的，攻里。作为枝干的，通达四肢。作为皮层的，通达皮肤。作为心部或主干的，内行脏腑。枯燥的，入气分。润泽的，入血分。这是上下内外，各以其类相从的道理。
凡是色青、味酸、气臊的药。（臊为木气所化。）性属木的，都入足厥阴肝经、足少阳胆经。（肝与胆相表里，胆为甲木，肝为乙木。）色赤、味苦、气焦的药。（焦为火气所化。）性属火的，都入手少阴心经、手太阳小肠经。（心与小肠相表里，小肠为丙火，心为丁火。）色黄、味甘、气香的药。（香为土气所化。）性属土的，都入足太阴脾经、足阳明胃经。（脾与胃相表里，胃为戊土，脾为己土。）色白、味辛、气腥的药。（腥为金气所化。）性属金的，都入手太阴肺经、手阳明大肠经。（肺与大肠相表里，大肠为庚金，肺为辛金。）色黑、味咸、气腐的药。（腐为水气所化。）性属水的，都入足少阴肾经、足太阳膀胱经。（肾与膀胱相表里，膀胱为壬水，肾为癸水。凡一脏配一腑，腑皆属阳，故为甲、丙、戊、庚、壬；脏皆属阴，故为乙、丁、己、辛、癸。）
十二经脉中，只有手厥阴心包络经、手少阳三焦经，没有单独的主管脏器。其经络通于足厥阴、足少阳。厥阴主血，诸药入厥阴血分的，并入心包络。少阳主气，诸药入胆经气分的，并入三焦。命门相火，散行于胆、三焦、心包络。所以入命门的药，并入三焦。这是诸药入各经的部分归属。人的五脏，对应五行金木水火土，子母相生。经上说：虚则补其母，实则泻其子。又说：子能令母实。如肾为肝之母，心为肝之子。所以入肝的药，并入肾与心。肝为心之母，脾为心之子。所以入心的药，并入肝与脾。心为脾之母，肺为脾之子。所以入脾的药，并入心与肺。脾为肺之母，肾为肺之子。所以入肺的药，并入脾与肾。肺为肾之母，肝为肾之子。所以入肾的药，并入肺与肝。这是五行相生，子母相应的含义。
凡是药物各有形、性、气、质。它们进入各经，有的因形状相似而入。（如连翘似心而入心，荔枝核似睾丸而入肾之类。）有的因性质相从而入。（如润者走血分，燥者入气分，本乎天的亲上，本乎地的亲下之类。）有的因气味相求而入。（如气香入脾，气焦入心之类。）有的因质地相同而入。（如头入头，干入身，枝入肢，皮行皮，又如红花苏木，汁似血而入血之类。）这是自然的道理，可以意会得到。
有相须的，同类而不可分离。（如黄柏、知母、破故纸、胡桃之类。）为使药的，是我方的佐使。恶的，是剥夺我的功效。畏的，是受制于彼。反的，是两者不可合用。杀的，是制约它的毒性。这是异同的含义。
肝苦于急迫，急需食甘味以缓之。（肝为将军之官，其志为怒，其气急，急则自伤，反为所苦，所以宜食甘以缓之，则急者可平，柔能制刚。）肝欲疏散，急需食辛味以散之。用辛味补之，用酸味泻之。（木不宜郁结，所以欲以辛散之，顺其性者为补，逆其性者为泻，肝喜散而恶收，所以辛为补而酸为泻。）心苦于涣散，急需食酸味以收之。（心藏神，其志为喜，喜则气缓，而心虚神散，所以宜食酸以收之。）心欲坚，急需食咸味以坚之，用咸味补之，用甘味泻之。（心火太过，则为躁越，所以急需食咸以坚之，盖咸从水化，能相济也，心欲坚，故以咸坚为补，心苦缓，故以甘缓为泻。）脾苦于湿，急需食苦味以燥之。（脾以运化水谷、制水为事，湿胜则反伤脾土，所以宜食苦以燥之。）脾欲缓和，急需食甘味补之。（脾贵充和温浓，其性欲缓，所以宜食甘以缓之，脾喜甘而恶苦，所以苦为泻，而甘为补也。）肺苦于气上逆，急需食苦味以泄之。（肺主气，行治节之令，气病则上逆于肺，所以急需食苦以降泄之。）肺欲收敛，急需食酸味以收之。用酸味补之，用辛味泻之。（肺应秋气，主收敛，所以宜食酸以收之，肺气宜聚不宜散，所以酸收为补，辛散为泻。）肾苦于燥，急需食辛味以润之、生津液、通气也。（肾为水脏，藏精者也，阴病者苦燥，所以宜食辛以润之，盖辛从金化，水之母也，其能开腠理、致津液者，以辛能通气也，水中有真气，惟辛能达之，气至水亦至，故可以润肾之燥。）肾欲坚，急需食苦味以坚之。用苦味补之，用咸味泻之。（肾主闭藏，气贵周密，所以肾欲坚，宜食苦以坚之也，苦能坚，故为补，咸能软坚，故为泻。）这是五脏补泻的含义。
酸伤筋。（酸走筋，过则伤筋而拘挛。）辛胜酸。（辛为金味，故胜木之酸。）苦伤气。（苦从火化，故伤肺气，火克金也，又如阳气性升，苦味性降，气为苦遏，则不能舒伸，所以苦伤气。）咸胜苦。（咸为水味，故胜火之苦，按气为苦伤，而用咸胜之，此自五行相制之理，若以辛助金而以甘泄苦，亦是捷法，盖气味以辛甘为阳，酸苦咸为阴，阴胜者制之以阳，阳胜者制之以阴，而其中宜否，则在乎用之权变尔。）甘伤肉。酸胜甘。（酸为木味，故胜土之甘。）辛伤皮毛。（辛能散气，故伤皮毛。）苦胜辛。（苦为火味，故胜金之辛。）咸伤血。（咸从水化，故伤心血，水胜火也，食咸则渴，伤血可知。）甘胜咸。（甘为土味，故胜水之咸。）这是五行相克的含义。
辛走气。气病不要多吃辛。（《五味论》说：多吃它，令人洞心，洞心，透心若空也。）咸走血。血病不要多吃咸。（血得咸，则凝结而不流，《五味论》说：多吃它，令人渴。）苦走骨。骨病不要多吃苦。（苦性沉降，阴也，骨属肾，亦阴也，骨得苦则沉阴欲盛，骨重难举矣，《五味论》说：多吃它，令人变呕。）甘走肉。肉病不要多吃甘。（甘能缓中，善生胀满，《五味论》说：多吃它，令人心中烦闷，心闷也。）酸走筋。筋病不要多吃酸。（酸能收缩，筋得酸则缩，《五味论》说：多吃它，令人癃，癃，小便不利也。）这是五种病症所禁忌的。
多吃咸，则脉凝涩（涩同）而变色。（水能克火，故病在心之脉与色也，《五味篇》说：心病禁咸。）多吃苦，则皮槁而毛拔。（火能克金，故病在肺之皮毛也，《五味篇》说：肺病禁苦。）多吃辛，则筋急而爪枯。（金能克木，故病在肝之筋爪也，《五味篇》说：肝病禁辛。）多吃酸，则肉胝（音支）䙣（音绉）而唇揭。（胝，皮厚也；手足胼胝之谓，木能克土，故病在脾之肉与唇也；《五味篇》说：脾病禁酸。）多吃甘，则骨痛而发落。（土能克水，故病在肾之骨与发也。《五味篇》说：肾病禁甘。）这是五味所伤害的部位。
风邪淫溢于内，用辛凉治疗，佐以苦甘，用甘缓之，用辛散之。（风为木气，金能胜之，所以治以辛凉。过于辛，恐反伤其气，所以佐以苦甘，苦胜辛，甘益气也，木性急，所以以甘缓之，风邪胜，所以以辛散之。）热邪淫溢于内，用咸寒治疗，佐以甘苦，用酸收之，用苦发之。（热为火气，水能胜之，所以治以咸寒，佐以甘苦，甘胜咸，所以防咸之过也，苦能泄，所以去热之实也。热盛于经而不敛者，以酸收之，热郁于内而不解者，以苦发之。）湿邪淫溢于内，用苦热治疗，佐以酸淡。（湿为土气，燥能除之，所以治以苦热，酸从木化，制土者也，所以佐以酸淡，以苦燥之者，苦从火化也，以淡泄之者，淡能利窍也。）火邪淫溢于内，用咸冷治疗，佐以苦辛，用酸收之，用苦发之。（相火，畏火也，所以宜治以咸冷，苦能泄火，辛能散火，所以用以为佐，酸收苦发，义与上文热淫同治。）燥邪淫溢于内，用苦温治疗，佐以甘辛，用苦下之。（燥为金气，火能胜之，治以苦温，苦从火化也，佐以甘辛，木受金伤，以甘缓之，金之正味，则邪实于内，故当以苦下之。）寒邪淫溢于内，用甘热治疗，佐以苦辛，用咸泻之，用辛润之，用苦坚之。（寒为水气，土能制水，热能胜寒，所以治以甘热，甘从土化，热从火化也，佐以苦辛等义，如《藏气法时论》说：肾苦燥，急食辛以润之，肾欲坚，急食苦以坚之，用苦补之，咸泻之也。）这是六淫主治，各有所宜。
凡是药物必须等到炮制烘焙完毕，然后称量使用，不得生秤。湿润的药都要先增加分量，干燥后再称量。
凡是酒制的，升提。姜制的，温散。入盐走的，入肾而软坚。用醋注的，入肝而收敛。童便除劣性而降下。米泔去的，去燥性而和中。乳润的，润枯生血。蜜甘的，缓急益元。陈壁土的，借土气以补中州。面煨曲制的，抑制酷性，勿伤上膈。黑豆甘草汤渍的，并解毒，致令平和。羊酥猪脂涂烧的，咸渗骨，容易脆断。去穣的，免胀。去心的，除烦。这是炮制方法各有所宜。（本草所谓黑豆乌豆，皆黑大豆也，苏颂说：紧小者为雄，入药尤佳，宗奭说：小者力更佳，皆谓黑大豆中之较小者，非世俗所称马料豆也。世俗所谓马料豆，即绿豆也。绿豆性温热，味涩劣，乃豆中最下之品，以其野生，价最贱，北方甚多，故喂马用之，盖凡豆皆可作马料，而莫有如此豆之价廉也。今药肆中煮何首乌，不用黑大豆而用绿豆，甚谬，并有将煮过首乌之绿豆，伪充淡豆豉，尤属可笑。市医每有以绿豆皮加入煎剂者，不知黑大豆之皮有可用，绿豆之皮无可用也，因时珍混注绿豆即小黑豆，以致后人多误。）
用药有宜陈久的。（收藏高燥处，又必时常开看，不令霉蛀。）有宜精新的。如南星、半夏、麻黄、大黄、木贼、棕榈、芫花、槐花、荆芥、枳实、枳壳、橘皮、香栾、佛手柑、山茱萸、吴茱萸、燕窝、蛤蚧、沙糖、壁土、秋石、金汁、锻石、米、麦、酒、酱、醋、茶、姜、芥、艾、墨、蒸饼、诸曲、诸胶之类。皆以陈久者为佳。或取其烈性减，或取其火气脱也。（微火，令小沸，不得过七日，若日数多，火气太重，虽陈之至久，火气终不能脱，服之不惟无益，反致助火伤阴也。煎膏子亦宜微火，并不可久煎。阴虚有火之人，一应药饵食物，最忌煎炒，修合丸子，宜将药切绝薄片子，蒸烂熟，捣为丸，若用火制焙，不但不能治病，反致发火伤阴，旧疾必更作也。）其余都宜精新。若陈腐而欠鲜明，则气味不全，服之必无效。唐耿 诗云：朽药误新方。正是这个意思。这是药品有新陈的不同，使用贵在各得其宜。
All sour flavors belong to Wood and enter the Liver. All bitter flavors belong to Fire and enter the Heart. All sweet flavors belong to Earth and enter the Spleen. All pungent flavors belong to Metal and enter the Lung. All salty flavors belong to Water and enter the Kidney. This is the meaning of the Five Flavors (Wu Wei).
All green colors belong to Wood and enter the Liver. All red colors belong to Fire and enter the Heart. All yellow colors belong to Earth and enter the Spleen. All white colors belong to Metal and enter the Lung. All black colors belong to Water and enter the Kidney. This is the meaning of the Five Colors (Wu Se).
All sour flavors can astringe and consolidate. All bitter flavors can purge, dry dampness, and firm Yin. All sweet flavors can tonify, harmonize, and relieve urgency/spasms. All pungent flavors can disperse, moisten dryness, and circulate horizontally throughout the body. All salty flavors can descend and soften hardness. All bland flavors can open orifices and promote diuresis/dampness leaching. This is the function of the Five Flavors.
Cold, Heat, Warmth, and Coolness are Qi (Vital Energy/Thermal Nature). Sour, Bitter, Sweet, Pungent, Salty, and Bland are Flavor (Taste). Qi belongs to Yang; Flavor belongs to Yin. (Qi is formless and ascending, thus it is Yang; Flavor has substance and descending, thus it is Yin.) Strong Qi represents Pure Yang; Thin Qi represents Yin within Yang. Strong Flavor represents Pure Yin; Thin Flavor represents Yang within Yin. Thin Qi causes excretion/release (Yang Qi ascends, so thin Qi can release from the exterior; strong Qi generates heat). Strong Flavor causes purgation/descending (Yin Flavor descends, so strong Flavor can purge from below; thin Flavor promotes free flow).
Pungent and Sweet flavors disperse and belong to Yang. Sour and Bitter flavors induce vomiting/purging and belong to Yin. (Pungent disperses, Sweet moderates, thus they vent the muscle layer; Sour consolidates, Bitter purges, thus they cause vomiting and diarrhea.) Salty flavor induces vomiting/purging and belongs to Yin. Bland flavor promotes leaching/diuresis and belongs to Yang. Light and clear qualities ascend and float and belong to Yang. Heavy and turbid qualities sink and descend and belong to Yin. Clear Yang exits through the upper orifices. (That which follows Heaven tends upward; the upper orifices are seven: ears, eyes, mouth, nose.) Turbid Yin exits through the lower orifices. (That which follows Earth tends downward; the lower orifices are two: anterior and posterior yin.) Clear Yang emanates from the interstices/cuticle. (Interstices refer to the skin surface; Yang Qi ascends and disperses into the skin, thus Clear Yang emanates there.) Turbid Yin travels to the Zang organs. (Yin Qi is received by the five Zang organs, thus Turbid Yin travels there.) Clear Yang fills the four limbs. (The four limbs are the root of all Yang, thus Clear Yang fills them.) Turbid Yin returns to the Fu organs. (The six Fu organs transform and transport food and fluids, thus Turbid Yin returns there.) This is the meaning of Yin and Yang.
Substances that are light and void float and ascend. Substances that are heavy and solid sink and descend. Thin flavors ascend and generate (resembling Spring). Thin Qi descends and harvests (resembling Autumn). Strong Qi floats and grows (resembling Summer). Strong flavors sink and store (resembling Winter). Balanced flavors transform and mature (resembling Earth). Strong Qi and thin flavors float and ascend. Strong flavors and thin Qi sink and descend. Both strong Qi and flavor can float and sink. Both thin Qi and flavor can ascend and descend. Sour and Salty flavors have no ascending property. Pungent and Sweet flavors have no descending property. Cold nature has no floating property. Hot nature has no sinking property. This is the meaning of Ascending, Descending, Floating, and Sinking. (Li Shizhen said: Ascending drugs guided by Salty-Cold sink and reach directly to the Lower Jiao; sinking drugs guided by Wine float and reach the vertex. Within one drug, there are roots that ascend and tips that descend, raw that ascends and cooked that descends. This shows that ascending and descending depend on the substance itself and also on human application. For drugs growing in soil, the part above ground ascends, and the part below ground descends. Although it is one drug, the root and tip differ; if used incorrectly, administration yields no effect.)
Substances that are light enter the Heart and Lungs superiorly. Substances that are heavy enter the Liver and Kidneys inferiorly. Hollow substances release the exterior. Solid interiors attack the interior. Branches reach the four limbs. Bark reaches the skin. The heart/core/trunk travels internally to the Zang organs. Dry substances enter the Qi level. Moist substances enter the Blood level. This is how superior/inferior and internal/external follow their respective categories.
Green color, Sour taste, and Musky odor indicate properties belonging to Wood. These enter the Foot Jueyin Liver Meridian and Foot Shaoyang Gallbladder Meridian. (Liver and Gallbladder are interior-exterior paired; Gallbladder is Jia Wood, Liver is Yi Wood.) Red color, Bitter taste, and Scorched odor indicate properties belonging to Fire. These enter the Hand Shaoyin Heart Meridian and Hand Taiyang Small Intestine Meridian. (Heart and Small Intestine are interior-exterior paired; Small Intestine is Bing Fire, Heart is Ding Fire.) Yellow color, Sweet taste, and Fragrant odor indicate properties belonging to Earth. These enter the Foot Taiyin Spleen Meridian and Foot Yangming Stomach Meridian. (Spleen and Stomach are interior-exterior paired; Stomach is Wu Earth, Spleen is Ji Earth.) White color, Pungent taste, and Fishy odor indicate properties belonging to Metal. These enter the Hand Taiyin Lung Meridian and Hand Yangming Large Intestine Meridian. (Lung and Large Intestine are interior-exterior paired; Large Intestine is Geng Metal, Lung is Xin Metal.) Black color, Salty taste, and Putrid odor indicate properties belonging to Water. These enter the Foot Shaoyin Kidney Meridian and Foot Taiyang Bladder Meridian. (Kidney and Bladder are interior-exterior paired; Bladder is Ren Water, Kidney is Gui Water. Each Zang pairs with one Fu; all Fu are Yang, hence Jia, Bing, Wu, Geng, Ren; all Zang are Yin, hence Yi, Ding, Ji, Xin, Gui.)
Among the Twelve Meridians, only the Hand Jueyin Pericardium Meridian and Hand Shaoyang Sanjiao Meridian do not have a specific Zang organ governing them. Their meridians connect to the Foot Jueyin and Foot Shaoyang. Jueyin governs Blood; drugs entering Jueyin Blood level also enter the Pericardium. Shaoyang governs Qi; drugs entering Gallbladder Qi level also enter the Sanjiao. Mingmen Ministerial Fire scatters through the Gallbladder, Sanjiao, and Pericardium. Thus, drugs entering Mingmen also enter the Sanjiao. This describes the meridian distribution of various drugs. The five Zang organs correspond to the Five Elements (Metal, Wood, Water, Fire, Earth), generating each other in mother-son relationships. The Classics state: Tonify the mother when deficient; purge the son when excess. It also states: The son can make the mother full. For example, Kidney is the mother of Liver, Heart is the son of Liver. Thus, drugs entering the Liver also enter the Kidney and Heart. Liver is the mother of Heart, Spleen is the son of Heart. Thus, drugs entering the Heart also enter the Liver and Spleen. Heart is the mother of Spleen, Lung is the son of Spleen. Thus, drugs entering the Spleen also enter the Heart and Lung. Spleen is the mother of Lung, Kidney is the son of Lung. Thus, drugs entering the Lung also enter the Spleen and Kidney. Lung is the mother of Kidney, Liver is the son of Kidney. Thus, drugs entering the Kidney also enter the Lung and Liver. This is the meaning of Five Element generation and mother-son correspondence.
Each drug has its own Form, Nature, Qi, and Substance. Their entry into various meridians occurs due to similar Form (e.g., Chaiqiao resembles the heart and enters the Heart; Lizhihe resembles the testis and enters the Kidney), similar Nature (e.g., Moist substances travel to Blood level, Dry substances enter Qi level; that which follows Heaven tends upward, that which follows Earth tends downward), similar Qi seeking resonance (e.g., Fragrant Qi enters Spleen, Scorched Qi enters Heart), or similar Substance (e.g., Heads enter the head, stems enter the body, branches enter limbs, bark travels in skin; e.g., Honghua and Sumu juices resemble blood and enter Blood level). This is natural logic, understood intuitively.
"Xiangxu" (Mutual Enhancement) refers to similar types that cannot be separated (e.g., Huangbai, Zhimu, Pogostemon cablin/Huo Xiang seeds [Note: text says Po Gu Zhi, likely Aucuparia/Bu Gu Zhi], and Walnut). "Shi" (Envoy) refers to my assistants. "E" (Aversion) refers to depriving my efficacy. "Wei" (Fear) refers to being controlled by another. "Fan" (Opposition) refers to incompatibility. "Sha" (Killing) refers to restraining toxicity. This is the meaning of differences and similarities.
The Liver suffers from tension/urgency; urgently eat Sweet to relax it. (The Liver is the General; its emotion is anger, its Qi is urgent. Urgency harms itself, causing suffering, so Sweet should be eaten to relax it, calming urgency; softness controls hardness.) The Liver desires dispersion; urgently eat Pungent to disperse it. Use Pungent to tonify, use Sour to purge. (Wood dislikes stagnation, so it desires Pungent dispersion. Following its nature is tonification; opposing its nature is purgation. The Liver likes dispersion and dislikes consolidation, so Pungent is tonifying and Sour is purgative.) The Heart suffers from laxity/flaccidity; urgently eat Sour to consolidate it. (The Heart houses the Spirit; its emotion is joy. Joy causes Qi to relax, leading to Heart deficiency and Spirit scattering, so Sour should be eaten to consolidate it.) The Heart desires firmness; urgently eat Salty to firm it. Use Salty to tonify, use Sweet to purge. (Excessive Heart Fire leads to restlessness; urgently eat Salty to firm it, as Salty transforms via Water and provides mutual balance. Heart desires firmness, so Salty firming is tonification; Heart suffers laxity, so Sweet relaxing is purgation.) The Spleen suffers from Dampness; urgently eat Bitter to dry it. (The Spleen transports and transforms food/fluids and controls water. Excess Dampness damages Spleen Earth, so Bitter should be eaten to dry it.) The Spleen desires relaxation; urgently eat Sweet to tonify it. (The Spleen values fullness, harmony, warmth, and richness; its nature desires relaxation, so Sweet should be eaten to relax it. The Spleen likes Sweet and dislikes Bitter, so Bitter is purgative and Sweet is tonifying.) The Lung suffers from rebellious Qi; urgently eat Bitter to drain it. (The Lung governs Qi and executes regulation. Qi pathology causes rebellion in the Lung, so Bitter should be urgently eaten to descend and drain it.) The Lung desires consolidation; urgently eat Sour to consolidate it. Use Sour to tonify, use Pungent to purge. (The Lung corresponds to Autumn Qi and governs convergence. So Sour should be eaten to consolidate. Lung Qi should gather, not disperse; thus Sour consolidation is tonification, Pungent dispersion is purgation.) The Kidney suffers from dryness; urgently eat Pungent to moisten it, generate fluids, and unblock Qi. (The Kidney is the Water Organ storing Essence. Yin diseases suffer dryness, so Pungent should be eaten to moisten it. Pungent transforms via Metal, the mother of Water. It opens interstices and brings fluids because Pungent unblocks Qi. There is true Qi in Water, reachable only by Pungent. When Qi arrives, Water arrives, thus it can moisten Kidney dryness.) The Kidney desires firmness; urgently eat Bitter to firm it. Use Bitter to tonify, use Salty to purge. (The Kidney governs closure/storage; Qi must be tight and secure, so the Kidney desires firmness. Bitter firms, so it is tonifying; Salty softens hardness, so it is purgative.) This is the meaning of Zang organ tonification and purgation.
Sour injures Sinews. (Sour travels to sinews; excess injures sinews causing spasms.) Pungent overcomes Sour. (Pungent is Metal flavor, overcoming Wood's Sour.) Bitter injures Qi. (Bitter transforms via Fire, injuring Lung Metal; Fire overcomes Metal. Also, Yang Qi is ascending, Bitter flavor is descending; Qi is suppressed by Bitter and cannot extend, so Bitter injures Qi.) Salty overcomes Bitter. (Salty is Water flavor, overcoming Fire's Bitter. Note: If Qi is injured by Bitter, Salty overcomes it, following Five Element restriction. Alternatively, assisting Metal with Pungent and draining Bitter with Sweet is also effective. Pungent/Sweet are Yang; Sour/Bitter/Salty are Yin. Yin excess is controlled by Yang; Yang excess is controlled by Yin. Appropriateness depends on flexible application.) Sweet injures Flesh. Sour overcomes Sweet. (Sour is Wood flavor, overcoming Earth's Sweet.) Pungent injairs Skin/Hair. (Pungent disperses Qi, thus injuring skin/hair.) Bitter overcomes Pungent. (Bitter is Fire flavor, overcoming Metal's Pungent.) Salty injures Blood. (Salty transforms via Water, injuring Heart Blood; Water overcomes Fire. Eating Salty causes thirst, indicating Blood injury.) Sweet overcomes Salty. (Sweet is Earth flavor, overcoming Water's Salty.) This is the meaning of Five Element restriction.
Pungent travels to Qi. Do not eat much Pungent for Qi disorders. (The Treatise on Five Flavors says: Excess causes "Dong Xin" – a hollow feeling penetrating the heart.) Salty travels to Blood. Do not eat much Salty for Blood disorders. (Blood coagulates and stops flowing with Salty; excess causes thirst.) Bitter travels to Bones. Do not eat much Bitter for Bone disorders. (Bitter is sinking and Yin; Bones belong to Kidney, also Yin. Bones receiving Bitter become heavy with excessive Yin, hard to lift; excess causes vomiting.) Sweet travels to Flesh. Do not eat much Sweet for Flesh disorders. (Sweet moderates the center but easily causes distension; excess causes mental distress/oppression.) Sour travels to Sinews. Do not eat much Sour for Sinew disorders. (Sour contracts; sinews contracting with Sour cause strangury; excess causes strangury, difficulty urinating.) These are contraindications for five disorders.
Excess Salty causes pulse stagnation/stasis and discoloration. (Water overcomes Fire, affecting Heart pulse and complexion; Heart disease forbids Salty.) Excess Bitter causes withered skin and fallen hair. (Fire overcomes Metal, affecting Lung skin/hair; Lung disease forbids Bitter.) Excess Pungent causes tight sinews and withered nails. (Metal overcomes Wood, affecting Liver sinews/nails; Liver disease forbids Pungent.) Excess Sour causes calloused flesh and peeling lips. (Wood overcomes Earth, affecting Spleen flesh/lips; Spleen disease forbids Sour.) Excess Sweet causes bone pain and hair loss. (Earth overcomes Water, affecting Kidney bones/hair; Kidney disease forbids Sweet.) This is the harm caused by the Five Flavors.
Wind invading internally is treated with Pungent-Cool, assisted by Bitter-Sweet, relaxed with Sweet, dispersed with Pungent. (Wind is Wood Qi; Metal overcomes it, so treat with Pungent-Cool. Too much Pungent may damage Qi, so assist with Bitter-Sweet; Bitter overcomes Pungent, Sweet boosts Qi. Wood nature is urgent, so Sweet relaxes it; Wind pathogen is victorious, so Pungent disperses it.) Heat invading internally is treated with Salty-Cold, assisted by Sweet-Bitter, consolidated with Sour, released with Bitter. (Heat is Fire Qi; Water overcomes it, so treat with Salty-Cold. Assist with Sweet-Bitter; Sweet overcomes Salty to prevent excess, Bitter drains to remove Heat excess. Heat abundant in channels without contraction is consolidated with Sour; Heat depressed internally without resolution is released with Bitter.) Dampness invading internally is treated with Bitter-Hot, assisted by Sour-Bland, dried with Bitter, drained with Bland. (Dampness is Earth Qi; Dryness removes it, so treat with Bitter-Hot. Sour transforms via Wood, controlling Earth, so assist with Sour-Bland. Bitter dries as it transforms via Fire; Bland drains as it opens orifices.) Fire invading internally is treated with Salty-Cold, assisted by Bitter-Pungent, consolidated with Sour, released with Bitter. (Ministerial Fire fears Fire, so treat with Salty-Cold. Bitter drains Fire, Pungent disperses Fire, so assist with them. Sour consolidation and Bitter release follow the same principle as Heat invasion.) Dryness invading internally is treated with Bitter-Warm, assisted by Sweet-Pungent, drained downward with Bitter. (Dryness is Metal Qi; Fire overcomes it, so treat with Bitter-Warm (Fire transformation). Assist with Sweet-Pungent; Wood injured by Metal, so Sweet relaxes it. Metal's proper flavor implies pathogenic excess internally, so drain downward with Bitter.) Cold invading internally is treated with Sweet-Hot, assisted by Bitter-Pungent, purged with Salty, moistened with Pungent, firmed with Bitter. (Cold is Water Qi; Earth controls Water, Heat overcomes Cold, so treat with Sweet-Hot (Earth/Fire transformation). Assistance principles follow the Treatise on Organ Qi: Kidney suffers dryness, eat Pungent to moisten; Kidney desires firmness, eat Bitter to firm; use Bitter to tonify, Salty to purge.) These are the primary treatments for the Six Excesses, each appropriate.
Drugs must be processed and roasted before weighing; do not weigh raw. Wet drugs must have weight increased initially, then weighed after drying.
Wine processing raises and lifts. Ginger processing warms and disperses. Salt processing directs to Kidney and softens hardness. Vinegar processing directs to Liver and consolidates. Child urine removes inferior properties and directs downward. Rice wash water removes dryness and harmonizes the middle. Milk moistens dryness and generates Blood. Honey is Sweet/Moderating and benefits Yuan Qi. Old wall earth borrows Earth Qi to tonify the Middle Jiao. Flour-wrapped and Yeast-processing suppress harsh properties and protect the Upper Jiao. Soaking in Black Bean and Licorice decoction detoxifies and ensures peace. Coating with Sheep Butter or Pig Fat and roasting allows Salty penetration into bones, making them brittle and easy to break. Removing the core prevents distension. Removing the heart eliminates irritability. These are the appropriate processing methods. (Bencao notes Black Beans are large black soybeans. Su Song says tight/small ones are male, better for medicine. Zong Shi says smaller ones are more potent. These refer to small large black soybeans, not the common horse feed beans. Common horse feed beans are Mung Beans [Lu Dou]. Mung beans are warm-hot, astringent-bad, the lowest quality beans, wild, cheap, common in North, fed to horses. Any bean can be horse feed, but none cheaper. Modern pharmacies using Mung beans for He Shou Wu decoction is wrong; using boiled Mung beans as Fermented Soybean Paste is ridiculous. Market doctors adding Mung bean skins to decoctions is mistaken; Black Soybean skins are usable, Mung bean skins are not. Li Shizhen confusing Mung beans with small black beans led to later errors.)
Some drugs are best aged. (Store in high, dry places, check often to prevent mold/insects.) Some are best fresh/new. Examples: Tian Nan Xing, Ban Xia, Ma Huang, Da Huang, Mu Zei, Zong Lu, Yuan Hua, Huai Hua, Jing Jie, Zhi Shi, Zhi Qiao, Ju Pi, Xiang Luan, Fo Shou Gan, Shan Zhu Yu, Wu Zhu Yu, Yan Wo, Ge Jie, Sha Tang, Bi Tu, Qiu Shi, Jin Zhi, Duan Shi, Mi, Mai, Jiu, Jiang, Cu, Cha, Jiang, Jie, Ai, Mo, Zheng Bing, Zhu Qu, Zhu Jiao. All are best aged. Either to reduce potency or eliminate fire qi. (Light fire, boil slightly, not exceeding seven days. If too long, fire qi is too heavy; even if aged long, fire qi remains. Ingestion adds fire and damages Yin. Paste decoction also requires light fire, not long boiling. Those with Yin deficiency and fire must avoid frying/cooking medicines/foods. For pill preparation, slice thinly, steam until soft, mash into pills. Using fire processing does not cure disease but generates fire, damages Yin, and exacerbates old illnesses.) Others should be fresh/new. If aged/rancid and dull, Qi and Flavor are incomplete; ineffective. Tang Geng's poem: "Rotten drugs ruin new prescriptions." This highlights the difference between new and aged drugs, emphasizing appropriate use.