（素问六节藏象论 附∶草根树皮说）
帝曰∶余闻气合而有形，因变以正名，天地之运，阴阳之化，其于万物，孰少孰多，可得闻乎？（因气之合而有万
物之形，因形之变而有万物之名，皆天地之运，阴阳之化也。然万物之广，孰少孰多，无不有数，欲详知之，故以为问。）
岐伯曰∶悉哉问也，天至广，不可度，地至大，不可量，大神灵问，请陈其方。（天地广大，不可度量，万物众多，亦难
尽悉，请陈其方，谓举其要者言之耳。）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，各有相宜，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。气味之切于用者，则在乎
药食之间而已。愚按∶本篇帝以天地阴阳之化为问，而伯独以草为对，因发明五气五味之理。观者但谓其言草，而不知
人生所赖者惟此，故特明其义，诚切重之也。余居京邸，尝治一荐绅之疾，愈已七八，势在将安。忽其契者，荐一伪诞
庸流，以导引栽接称长技，极口眇医，冀要其功。且云∶彼医药者，虽为古法，然但可除轻浅之疾，疗不死之病耳。至
于存真接气，固本回天，岂果草根树皮之力所能及哉？病者忻服，信为神仙。自后凡见相侯者，辄云近得神仙之术，幸
脱沉 ，今赖为主，而以药副之。余闻是言，殊为不平。然窃计之，则又安忍以先圣之道，为人之副。由是谢绝，不为
加意。居无何，旧疾大作，遣人相延者再四且急。余不得已，勉效冯妇之举，既至，察其药缺已久，更剧于前，复为殚
竭心力，仅获保全。乃相问曰∶向闻得导引之功，今则何以至此？彼赧颜答曰∶此固一说，然亦无可凭据，及病作而用
之，则无济于事，以今观之，似不可与斯道争先也。余因告之曰∶医祖三皇，其来尚矣，岂易言者哉？虽轩岐之教，初
未尝废恬 虚无、呼吸精气之说，然而缓急之宜，各有所用。若于无事之时，因其固有而存之养之，亦足为却病延年之
助，此于修养之道，而有能及其妙者，固不可不知也。至于疾病既成，营卫既乱，欲舍医药，而望其邪可除，元可复，
则无是理也。亦犹乱世之甲兵，饥馁之粮饷，所必不容己者，即此药也。孰谓草根树皮，果可轻视之哉？然余犹有说焉，
按史氏曰∶人生于寅。朱子曰∶寅为人统。夫寅属三阳，木王之乡也，而人生应之，其为属木可知矣。至察养生之用，
则琼浆玉粒，何所生也？肥鲜甘脆，何所成也？高堂广厦安其居，何所建也？布帛衣裘温其体，何所制也？然则草木之
于人也，服食居处，皆不可以顷刻无也，无则无生矣。而人之属木也，果信然否？第以谷食之气味，得草木之正；药饵
之气味，得草木之偏。得其正者，每有所亏；钟其偏者，常有所胜。以所胜而治所亏，则致其中和而万物育矣。此药饵
之功用，正所以应同声，求同气，又孰有更切于是而谓其可忽者哉？是以至圣如神农，不惮其毒，而遍尝以救蒸民者，
即此草根树皮也。何物狂生，敢妄肆口吻，以眇圣人之道乎！病者闻之曰∶至哉言也，谨奉教矣。言者闻之，乃缩颈流
汗而不敢面者许久焉。余观本篇之言，知岐伯之意正亦在此，因并附之，用以彰其义云。）
（《素问·六节藏象论》附：关于草根树皮的说法）
黄帝问道：我听说气相合而生成形体，因形体的变化而确定名称，天地的运行，阴阳的化生，对于万物来说，哪一种少哪一种多，可以讲给我听吗？（因为气的相合而有万物的形体，因为形体的变化而有万物的名称，这都是天地运行、阴阳化生的结果。然而万物广大，哪样少哪样多，无不有定数，想要详细知道，所以以此发问。）
岐伯回答说：问得真详尽啊！天极其广阔，无法度量；地极其巨大，无法测量。您提出如此深奥的问题，请让我陈述其中的道理。（天地广大，无法度量，万物众多，也难以完全知晓，请求陈述道理，是指列举其中重要的方面来说罢了。）草木生长出五色，五色的变化，看也看不完；草木生长出五味，五味的精妙，尝也尝不尽。（这里说草，树也在其中了。青、黄、赤、白、黑是五色的正色，但颜色有深浅、间杂的差异，所以五色的变化看也看不完。酸、辛、甘、苦、咸是五味的正味，但味道有浓薄、优劣的区别，所以五味的精妙尝也尝不尽。仅这五色五味的变化就已不可穷尽，而天地万物的化生，又怎能计量呢？）人们的嗜好欲望各不相同，各自有所相通。（物性不齐，各有嗜好欲望，声、色、臭、味，各有适宜之处，所以各自有所相通。）天以五气供养人，地以五味供养人。（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，浊阴成味出于地，所以天以气养人，地以味养人，这就是天地的运行，阴阳的化生，也是人体形体形成的原因。）五气从鼻吸入，储藏于心肺，向上使面色红润光泽，声音洪亮清晰。（五气从鼻吸入，经咽喉储藏于心肺，进而达于五脏。心气充足则面色红润光泽，肺气充足则声音洪亮清晰。大概心主血，所以荣华表现在面部；肺主气，所以发声于喉舌。）五味从口进入，储藏于肠胃，味道有所储藏，用以滋养五脏之气，气机调和则生命产生，津液相互成就，神气自然生成。（五味从口进入，经咽储藏于肠胃，胃储藏五味，用以滋养五脏之气，从而化生津液以形成精气。精气充足则神气自然生成，人生的道理，就在于此罢了。而其之所以能形成的原因，在于天的气和地的味。气味中切近于应用的，就在药物和食物之间而已。愚按：本篇黄帝询问天地阴阳的化生，而岐伯唯独以草来回答，借此阐明五气五味的道理。读者只当他在说草，却不知道人生所依赖的只有这些，所以特意阐明其义理，确实深切重视啊。我居住在京城的客舍时，曾经治疗一位官员的疾病，痊愈了七八分，病情趋于安定。忽然他的朋友推荐一个虚伪荒诞的平庸之辈，以导引、栽接（一种养生术）为特长，极力贬低医生，希望独占功劳。并且说：那些医药，虽然是古法，但只能除去轻浅的疾病，治疗不会死的病罢了。至于保存真气、接续元气、固本回天，难道真的是草根树皮的力量所能做到的吗？病人高兴信服，认为他是神仙。从此以后，凡是见到面相好的人，就说最近得到了神仙之术，侥幸摆脱了重病，现在依靠他为主，用药物为辅。我听到这话，非常不平。但我私下考虑，又怎么忍心让先圣的道理成为人的辅助呢？因此谢绝，不再在意。没过多久，旧病大发，派人多次急切地邀请我去。我不得已，勉强效法冯妇打猎之举（指重操旧业），到了之后，发现他用药已经很久，病情比之前更重，我又竭尽全力，才勉强保全性命。于是问他道：先前听说你导引的功效，现在怎么会到这种地步？他羞愧地回答说：这固然是一种说法，但也无可凭据，等到发病时使用它，则无济于事，现在看来，似乎不能与这门学问争先啊。我于是告诉他说：医学始祖三皇，由来已久了，岂是轻易能谈论的呢？虽然轩辕、岐伯的教导，起初也未曾废弃恬淡虚无、呼吸精气的学说，然而缓急的适宜，各有用途。如果在没有疾病的时候，凭借固有的体质去存养它，也足以作为祛除疾病、延长寿命的帮助，这在修养之道上，如果有能达到其妙处的人，固然不可不知道。至于疾病已经形成，营卫已经紊乱，想要舍弃医药，而希望邪气可除、元气可复，那是没有道理的。也就像乱世需要军队，饥荒需要粮饷，是绝对不容停止的，也就是这药物。谁说草根树皮，真的可以轻视呢？但我还有话说，按照史书记载：人生于寅月。朱熹说：寅是人统属。寅属于三阳，是木旺的季节，而人生顺应它，可知人属木。至于考察养生的作用，琼浆玉粒，是什么产生的？肥美鲜甜脆嫩的食物，是什么构成的？高堂广厦安顿居所，是什么建造的？布帛衣裘温暖身体，是什么制作的？那么草木对于人来说，饮食居处，都不能有一刻没有，没有就没有生命了。而人属木，果真如此吗？只是谷物食物的气味，得到草木的正气；药物的气味，得到草木的偏气。得到正气的，往往有所欠缺；钟聚偏气的，常有优势。以优势来治疗欠缺，就能达到中和，万物由此养育。这正是药物的功用，正所以应同声、求同气，又有谁比这更切近而可以说可以忽视的呢？所以像神农这样的大圣人，不害怕毒性，遍尝百草以拯救百姓的，就是这些草根树皮。什么狂妄的书生，敢妄加评论，轻视圣人的道理呢！病人听了说：说得真好啊，我恭敬地接受教诲。说话的人听了，于是缩着脖子流汗，不敢面对他许久。我看本篇的话，知道岐伯的意思也正在于此，所以一并附上，用来彰显其义理。）
(Su Wen, Chapter 6: The Six Sections and Viscera Manifestations - Appendix: On the Theory of Roots, Barks, and Trees)
The Yellow Emperor asked: I have heard that Qi combines to form shape, and names are established according to changes in shape. Regarding the movement of Heaven and Earth, and the transformation of Yin and Yang, which is less and which is more among all things? May I hear about it? (Because the combination of Qi gives rise to the forms of all things, and because changes in form give rise to the names of all things, these are all due to the movement of Heaven and Earth and the transformation of Yin and Yang. However, given the vastness of all things, determining which is fewer or more involves definite numbers. Wishing to know this in detail, I pose this question.)
Qibo replied: What a thorough question! Heaven is infinitely vast and cannot be measured; Earth is immensely large and cannot be quantified. You ask with profound spiritual insight; please allow me to state its principles. (Heaven and Earth are vast and immeasurable, and all things are numerous and difficult to fully comprehend. Requesting to state the principles means listing only the essential points.) Grasses grow in five colors; the variations of these five colors are too many to see completely. Grasses produce five flavors; the subtleties of these five flavors are too many to taste exhaustively. (When speaking of grass, trees are included as well. Green, yellow, red, white, and black are the primary colors, but there are differences in depth and mixture, so the variations of the five colors are endless. Sour, pungent, sweet, bitter, and salty are the primary flavors, but there are distinctions in intensity and quality, so the nuances of the five flavors are inexhaustible. Even considering just the variations of these five colors and flavors, they cannot be exhausted, let alone the transformations of Heaven, Earth, and all things.) People's desires differ, each having its own affinity. (The nature of things is uneven; each has its own desires. Sounds, sights, odors, and tastes each have their appropriate correspondences, thus each has its own connection.) Heaven nourishes humans with the Five Qi, and Earth nourishes humans with the Five Flavors. (Heaven nourishes humans with Qi: the musky odor enters the Liver, the scorched odor enters the Heart, the fragrant odor enters the Spleen, the fishy odor enters the Lung, and the putrid odor enters the Kidney. Earth nourishes humans with flavors: sour first enters the Liver, bitter first enters the Heart, sweet first enters the Spleen, pungent first enters the Lung, and salty 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 is the movement of Heaven and Earth, the transformation of Yin and Yang, and the reason for the formation of the human body.) The Five Qi enter through the nose and are stored in the Heart and Lung, causing the complexion to become bright and clear, and the voice to become resonant. (The Five Qi enter through the nose, pass through the throat, and are stored in the Heart and Lung, reaching the Five Zang organs. When Heart Qi is sufficient, the complexion is bright; when Lung Qi is sufficient, the voice is distinct. The Heart governs Blood, hence its brilliance manifests on the face. The Lung governs Qi, hence it produces sound.) The Five Flavors enter through the mouth and are stored in the intestines and stomach. The flavors are stored to nourish the Qi of the Five Zang organs. When Qi is harmonious, life arises; fluids and essence mutually complete each other, and Spirit naturally generates. (The Five Flavors enter through the mouth, pass through the pharynx, and are stored in the intestines and stomach. The Stomach stores the flavors to nourish the Qi of the Five Zang organs, transforming them into fluids and essence to form Jing (Essence). When Essence and Qi are sufficient, Spirit naturally arises. The way of human life lies herein. The cause of this formation lies in the Qi of Heaven and the Flavor of Earth. Among Qi and Flavor, those most relevant to application are found between medicine and food. Commentary: In this chapter, the Yellow Emperor asks about the transformation of Heaven, Earth, Yin, and Yang, but Qibo responds solely with grass, thereby elucidating the principles of the Five Qi and Five Flavors. Readers might think he is merely talking about grass, unaware that human life relies entirely upon these. Thus, he specifically clarifies the meaning, showing deep concern. While residing in Beijing, I once treated an official who was recovering from illness, having improved by seven or eight parts, with the condition stabilizing. Suddenly, his friend recommended a fraudulent and mediocre practitioner who claimed expertise in Dao Yin (guiding and pulling exercises) and Zai Jie (a vitality cultivation technique), disparaging physicians and hoping to claim credit. He stated: "Medicine, though an ancient method, can only treat mild diseases and non-fatal illnesses. As for preserving true Qi, reconnecting vital energy, consolidating the root, and reversing decline, can roots and barks really achieve such feats?" The patient was delighted and believed him to be a deity. Thereafter, whenever seeing someone with a good complexion, he would say he had recently learned divine arts and escaped severe illness, relying on this person primarily and using medicine secondarily. Hearing this, I felt deeply unjust. Yet, privately considering it, how could I bear to relegate the Way of the Ancient Sages to a secondary role? Therefore, I declined and paid no attention. Soon after, his old disease flared up severely, and he sent messengers multiple times urgently requesting my help. Reluctantly, I agreed, akin to Feng Fu resuming hunting. Upon arrival, I found he had been using his methods for a long time, and his condition had worsened significantly. I exerted all my effort and barely saved him. I then asked: "I previously heard of your success with Dao Yin; why have you reached this state?" He answered shamefully: "That is indeed one perspective, but it lacks evidence. When illness strikes, it is useless. It seems one should not compete with this path." I told him: "The ancestors of medicine, the Three Sovereigns, existed long ago; it is not easy to discuss lightly. Although the teachings of Xuanyuan and Qibo did not discard concepts like tranquility, emptiness, and breathing in essence, the appropriateness of urgency and leisure has its uses. If, in times of health, one preserves and nurtures inherent vitality, it suffices to aid in preventing disease and prolonging life. For those skilled in cultivation, this is indispensable knowledge. However, once disease is formed and Ying (Defensive) and Wei (Nutritive) Qi are disrupted, abandoning medicine and hoping to eliminate pathogens and restore Yuan (Original) Qi is impossible. It is like needing armies in chaotic times or grain in famines—absolutely necessary. This refers precisely to medicine. Who says roots and barks can be despised? I have further to say: Historical records state humans are born in the Yin month. Zhu Xi said: Yin represents the human lineage. Yin belongs to the Three Yangs and is the season of Wood's prosperity. Humans correspond to it, indicating humans belong to Wood. Consider the utility of health preservation: Where do fine grains come from? Where do rich, fresh, sweet, and crisp foods originate? Where do high halls and wide mansions come from? Where do cloth and furs come from? Thus, regarding humans and plants, food, drink, dwelling, and clothing cannot be absent for a moment; without them, there is no life. Is it true that humans belong to Wood? Grain and food obtain the 'correct' flavor and aroma of plants; medicines obtain the 'deviant' flavor and aroma. The correct often has deficiencies; the deviant often has strengths. Using strength to treat deficiency achieves harmony, nurturing all things. This is the function of medicine: responding to similar sounds and seeking similar energies. Who could consider this negligible? Therefore, Shennong, the Great Sage, did not fear toxicity but tasted hundreds of herbs to save the people—these very roots and barks. What arrogant scholar dares to speak rashly and belittle the Way of the Sages?" The patient said: "Excellent words! I respectfully accept your teaching." The speaker, hearing this, shrank his neck and sweated, unable to face him for a long time. Observing the words in this chapter, I realize Qibo's intent lies here as well, so I append this to clarify its meaning.)