子午之岁，上见少阴；丑未之岁，上见太阴；寅申之岁，上见少阳；卯酉之岁，上见阳明；辰戌之岁，上见太阳；
巳亥之岁，上见厥阴。少阴所谓标也，厥阴所谓终也。厥阴之上，风气主之；少阴之上，热气主之；太阴之上，湿气主
之；少阳之上，相火主之；阳明之上，燥气主之；太阳之上，寒气主之。所谓本也。（见运气类三。）
少阳之上，火气治之，中见厥阴；阳明之上，燥气治之，中见太阴；太阳之上，寒气治之，中见少阴；厥阴之上，
风气治之，中见少阳；少阴之上，热气治之，中见太阳；太阴之上，湿气治之，中见阳明。所谓本也。本之下，中之见
也；见之下，气之标也。本标不同，气应异象。（运气六。）
风行于地，所谓本也，余气同法。本乎天者，天之气也；本乎地者，地之气也。（运气二十四。）
春夏先治其标，后治其本；秋冬先治其本，后治其标。（论治二。）
病为本，工为标，标本不得，邪气不服。（论治十五。）
气者，有真气，有正气，有邪气。真气者，所受于天，与谷气并而充身也。正气者，正风也，从一方来，非实风，
又非虚风也。邪气者，虚风之贼伤人也。（见疾病类四。）
肺者气之本。（藏象二。）
气因于中。（疾病三十四。）
气内为宝。（论治十八。）
天之在我者德也，地之在我者气也，德流气薄而生者也。（藏象九。）
故神者，水谷之精气也。（藏象二十七。）
人受气于谷，谷入于胃，以传于肺，五脏六腑皆以受气。营卫者精气也，血者神气也，故血之与气，异名同类焉。（经
络二十三。）
谷入于胃，胃气上注于肺。（疾病七十九。）
营气之道，内谷为宝。谷入于胃，乃传之肺，流溢于中，布散于外，精专者行于经隧。（经络二十四。）
食气入胃，散精于肝，淫气于筋。食气入胃，浊气归心，淫精于脉。饮入于胃，游溢精气，上输于脾。脾气散精，
上归于肺，通调水道，下输膀胱。水精四布，五经并行。（藏象十二。）
食入于阴，长气于阳。（疾病六十四。）
受谷者浊，受气者清。清者主阴，浊者主阳。（藏象十九。）
酒者，水谷之精，熟谷之液也。其气 悍，其入于胃中，则胃胀，气上逆，满于胸中，肝浮胆横。当是之时，固比
于勇士，气衰则悔，名曰酒悖。（藏象二十一。）
邪气来也紧而疾，谷气来也徐而和。（针刺八。）
谷入多而气少，此谓反也；谷不入而气多，此谓反也。（疾病二十一。）
治其王气，是以反也。（论治七。）
天寒则腠理闭，气湿不行，水下留于膀胱，则为溺与气。（疾病五十八。）
形不足者，温之以气；精不足者，补之以味。（论治类八。）
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，薄为阴之阳；气浓者为阳，薄为阳之阴。味浓则泄，薄则通；
气薄则发泄，浓则发热。气味辛甘发散为阳，酸苦涌泄为阴。（阴阳一。）
五味入口，藏于胃以养五脏气，气口亦太阴也。是以五脏六腑之气味，皆出于胃，变见于气口。故五气入鼻，藏于
心肺，心肺有病，而鼻为之不利也。（藏象十一。）
夫五味入胃，各归所喜攻，酸先入肝，苦先入心，甘先入脾，辛先入肺，咸先入肾，久而增气，物化之常也。气增
而久，夭之由也。（论治七。）
补上治上制以缓，补下治下制以急，急则气味浓，缓则气味薄，适其至所，此之谓也。（论治三。）
欲令脾实，气无滞饱，无久坐，食无太酸。（运气类四十一。）
帝曰∶五味阴阳之用何如？岐伯曰∶辛甘发散为阳，酸苦涌泄为阴，咸味涌泄为阴，淡味渗泄为阳。六者或收或散，
或缓或急，或燥或润，或软或坚，以所利而行之，调其气使其平也。（论治四。）
东方青色，入通于肝，其味酸，其臭臊。南方赤色，入通于心，其味苦，其臭焦。中央黄色，入通于脾，其味甘，
其臭香。西方白色，入通于肺，其味辛，其臭腥。北方黑色，入通于肾，其味咸，其臭腐。（藏象四。）
肝苦急，急食甘以缓之；心苦缓，急食酸以收之；脾苦湿，急食苦以燥之；肺苦气上逆，急食苦以泄之；肾苦燥，
急食辛以润之，开腠理，致津液，通气也。肝欲散，急食辛以散之，用辛补之，酸泻之。心欲软，急食咸以软之，用咸
补之，甘泻之。脾欲缓，急食甘以缓之，用苦泻之，甘补之。肺欲收，急食酸以收之，用酸补之，辛泻之。肾欲坚，急
食苦以坚之，用苦补之，咸泻之。肝色青，宜食甘，粳米牛肉枣葵皆甘。心色赤，宜食酸，小豆犬肉李韭皆酸。肺色白，
宜食苦，麦羊肉杏薤皆苦。脾色黄，宜食咸，大豆豕肉栗藿皆咸。肾色黑，宜食辛，黄黍鸡肉桃葱皆辛。辛散，酸收，
甘缓，苦坚，咸软。毒药攻邪，五谷为养，五果为助，五畜为益，五菜为充，气味合而服之，以补精益气。此五者，有
辛酸甘苦咸，各有所利，或散或收，或缓或急，或坚或软，四时五脏，病随五味所宜也。（疾病二十四。）
酸入肝，辛入肺，苦入心，咸入肾，甘入脾，是谓五入。辛走气，气病无多食辛；咸走血，血病无多食咸；苦走骨，
骨病无多食苦；甘走肉，肉病无多食甘；酸走筋，筋病无多食酸。是谓五禁，无令多食。《九针论》曰∶病在筋，无食酸；
病在气，无食辛；病在骨，无食咸；病在血，无食苦；病在肉，无食甘。口嗜而欲食之，不可多也，必自裁也，命曰五
裁。（疾病二十五。）
厥阴在泉为酸化；少阴在泉为苦化；太阴在泉为甘化；少阳在泉为苦化；阳明在泉为辛化；太阳在泉为咸化。（运气
二十四。）
帝曰∶其于正味何如？岐伯曰∶木位之主，其泻以酸，其补以辛；火位之主，其泻以甘，其补以咸；土位之主，其
泻以苦，其补以甘；金位之主，其泻以辛，其补以酸；水位之主，其泻以咸，其补以苦。厥阴之客，以辛补之，以酸泻
之，以甘缓之；少阴之客，以咸补之，以甘泻之，以酸收之；太阴之客，以甘补之，以苦泻之，以甘缓之；少阳之客，
以咸补之，以甘泻之，以咸软之；阳明之客，以酸补之，以辛泻之，以苦泄之；太阳之客，以苦补之，以咸泻之，以苦
坚之，以辛润之。（运气三十。）
阴之所生，本在五味，阴之五宫，伤在五味。是故味过于酸，肝气以津，脾气乃绝；味过于咸，大骨气劳，短肌心
气抑；味过于甘，心气喘满，色黑，肾气不衡；味过于苦，脾气不濡，胃气乃浓；味过于辛，筋脉沮弛，精神乃央。（疾
病五。）
多食咸，则脉凝泣而变色；多食苦，则皮槁而毛拔；多食辛，则筋急而爪枯；多食酸，则肉胝 而唇揭；多食甘，
则骨痛而发落，此五味之所伤也。故心欲苦，肺欲辛，肝欲酸，脾欲甘，肾欲咸，此五味之所合，五脏之气也。（藏象八。）
甚则以苦泄之。（运气十七。）
酸伤筋，辛胜酸；苦伤气，咸胜苦；甘伤脾，酸胜甘；辛伤皮毛，苦胜辛；咸伤血，甘胜咸。（藏象五、六。）
肥者令人内热，甘者令人中满。（疾病六十一。）
食鱼者使人热中，盐者胜血。（论治九。）
有病口甘者，名曰脾瘅。有病口苦者，病名曰胆瘅。（疾病六十一。）
胆液泄则口苦，胃气逆则呕苦，故曰呕胆。（针刺四十七。）
在子年和午年，司天之气为少阴君火；在丑年和未年，司天之气为太阴湿土；在寅年和申年，司天之气为少阳相火；在卯年和酉年，司天之气为阳明燥金；在辰年和戌年，司天之气为太阳寒水；在巳年和亥年，司天之气为厥阴风木。少阴是标气，厥阴是终气。厥阴之上，由风气主令；少阴之上，由热气主令；太阴之上，由湿气主令；少阳之上，由相火主令；阳明之上，由燥气主令；太阳之上，由寒气主令。这些被称为本气。（参见运气类第三部分。）
少阳之上，由火气治理，中见厥阴（表里经）；阳明之上，由燥气治理，中见太阴；太阳之上，由寒气治理，中见少阴；厥阴之上，由风气治理，中见少阳；少阴之上，由热气治理，中见太阳；太阴之上，由湿气治理，中见阳明。这被称为本气。在本气之下，是中见的客气；在中见之下，是气的标气。本气和标气不同，对应的气象反应也就各异。（参见运气第六部分。）
风气行于地，这就是本气，其余各气也是同样的规律。源于天的，是天之气；源于地的，是地之气。（参见运气第二十四部分。）
春夏季节，先治疗其标病，后治疗其本病；秋冬季节，先治疗其本病，后治疗其标病。（参见论治第二部分。）
病人是本，医生是标，如果医患之间不能配合协调，邪气就不能被制服。（参见论治第十五部分。）
气，分为真气、正气和邪气。真气，是从先天禀受而来，与后天饮食的谷气结合而充养全身。正气，指正常的风气，从单一方向吹来，不是实风（当令之风），也不是虚风（非时之风）。邪气，是指虚风贼伤人体的风气。（参见疾病类第四部分。）
气郁结于体内。（参见疾病第三十四部分。）
体内的气是最宝贵的。（参见论治第十八部分。）
上天赋予我们的是德，大地赋予我们的是气，德与气流动交融从而化生万物。（参见藏象第九部分。）
人通过饮食摄取气，食物进入胃中，进而传输到肺，五脏六腑都由此接受气。营气和卫气属于精气，血属于神气，所以血和气虽然名称不同，但本质同类。（参见经络第二十三部分。）
营气的运行之道，以内含的水谷精微为宝。食物进入胃中，便传输到肺，流溢于体内，布散于体表，其中精纯专一的部分运行于经脉之中。（参见经络第二十四部分。）
食物进入胃中，将其精微散布于肝，滋养筋脉。食物进入胃中，其中的浊气归于心，滋养血脉。饮水进入胃中，游动溢出精气，向上输送给脾。脾气散布精微，向上归于肺，疏通调节水道，向下输送到膀胱。水液精微四布周身，五条经脉并行运行。（参见藏象第十二部分。）
谷物进入属阴的脏腑，能助长属阳的气。（参见疾病第六十四部分。）
消化谷物产生的是浊气，呼吸空气产生的是清气。清气主要属阴，浊气主要属阳。（参见藏象第十九部分。）
酒，是水谷中的精华，是熟谷的液体。它的气味剽悍，进入胃中，会导致胃胀，气机上逆，充满胸中，使肝气浮越、胆气横逆。在这个时候，人的状态确实比勇士还要勇猛，但气衰之后就会后悔，这种情况叫做“酒悖”。（参见藏象第二十一部分。）
邪气到来时，脉象紧促且急疾；谷气到来时，脉象徐缓且平和。（参见针刺第八部分。）
进食多而气反少，这是反常现象；不进食而气反多，这也是反常现象。（参见疾病第二十一部分。）
治疗过于旺盛的邪气，反而会导致病情加重（或理解为：若只治其王气而不顾标本，则是错误的，故曰反也）。（参见论治第七部分。）
天气寒冷时，腠理闭合，气机湿润而不行，水液下留于膀胱，则形成溺尿和气体。（参见疾病第五十八部分。）
形体虚弱不足的，用气来温补；精髓虚弱不足的，用味来滋补。（参见论治类第八部分。）
阳表现为气，阴表现为味。味能滋养形，形依赖气，气能化生精，精能化生变化。精以气为食，形以味为食，变化能生精，气能生形。味过度会损伤形，气过度会损伤精，精化为气，气也会因味的过度而受损。阴味从下窍排出，阳气从上窍排出。味浓厚的属阴，味薄的属阴中之阳；气浓厚的属阳，气薄的属阳中之阴。味浓厚则有泄下作用，味薄则有通利作用；气薄则有发散作用，气浓厚则有发热作用。气味辛、甘具有发散作用的属阳，酸、苦具有涌吐泄下作用的属阴。（参见阴阳第一部分。）
五味入口，储藏于胃中以滋养五脏之气，寸口脉（气口）也属于太阴经。因此，五脏六腑的气味，都来源于胃，变化反映在气口上。所以五气从鼻吸入，储藏于心肺，心肺有病，鼻子就会不通利。（参见藏象第十一部分。）
各种味道进入胃中，各自趋向其所喜好的脏腑进行攻补，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，长期食用会增加相应脏腑的气，这是事物变化的常规。但如果气偏增太久，就是折寿的原因。（参见论治第七部分。）
补益上部、治疗上部疾病的方剂制法要缓和，补益下部、治疗下部疾病的方剂制法要急峻。急峻则气味浓厚，缓和则气味淡薄，使药力恰好到达病所，这就叫作适其至所。（参见论治第三部分。）
想要使脾充实，气不要停滞饱胀，不要久坐，食物不要太酸。（参见运气类第四十一部分。）
黄帝问：五味的阴阳作用如何？岐伯答：辛、甘具有发散作用的属阳，酸、苦具有涌吐泄下作用的属阴，咸味具有涌吐泄下作用的属阴，淡味具有渗湿泄下的属阳。这六种味道有的收敛，有的发散，有的缓和，有的急峻，有的燥湿，有的润燥，有的软坚，根据有利于病情的原则来运用，调理气机使其平衡。（参见论治第四部分。）
东方青色，内通于肝，其味酸，其气臊。南方赤色，内通于心，其味苦，其气焦。中央黄色，内通于脾，其味甘，其气香。西方白色，内通于肺，其味辛，其气腥。北方黑色，内通于肾，其味咸，其气腐。（参见藏象第四部分。）
肝气急迫，应紧急食用甘味以缓和它；心气涣散，应紧急食用酸味以收敛它；脾为湿困，应紧急食用苦味以燥湿它；肺气上逆，应紧急食用苦味以泄降它；肾气干燥，应紧急食用辛味以滋润它，开发腠理，促使津液生成，流通气机。肝气欲疏散，应紧急食用辛味以疏散它，用辛味补肝，用酸味泻肝。心气欲柔软，应紧急食用咸味以软化它，用咸味补心，用甘味泻心。脾气欲缓和，应紧急食用甘味以缓和它，用苦味泻脾，用甘味补脾。肺气欲收敛，应紧急食用酸味以收敛它，用酸味补肺，用辛味泻肺。肾气欲坚固，应紧急食用苦味以坚固它，用苦味补肾，用咸味泻肾。肝色青，适宜吃甘味，粳米、牛肉、枣、葵菜都是甘味。心色赤，适宜吃酸味，小豆、犬肉、李、韭菜都是酸味。肺色白，适宜吃苦味，麦、羊肉、杏、薤都是苦味。脾色黄，适宜吃咸味，大豆、猪肉、栗、藿都是咸味。肾色黑，适宜吃辛味，黄黍、鸡肉、桃、葱都是辛味。辛能发散，酸能收敛，甘能缓和，苦能坚固，咸能软化。毒药用来攻逐邪气，五谷用来滋养身体，五果用来辅助，五畜用来补益，五菜用来充实，将气味配合服用，以补充精益气。这五种味道，有辛、酸、甘、苦、咸，各有其有利之处，或散或收，或缓或急，或坚或软，四季五脏的疾病，随着五味的适宜而治疗。（参见疾病第二十四部分。）
酸入肝，辛入肺，苦入心，咸入肾，甘入脾，这称为“五入”。辛走气，气病不要多吃辛；咸走血，血病不要多吃咸；苦走骨，骨病不要多吃苦；甘走肉，肉病不要多吃甘；酸走筋，筋病不要多吃酸。这称为“五禁”，不要让患者多吃。《九针论》说：病在筋，不要吃酸；病在气，不要吃辛；病在骨，不要吃咸；病在血，不要吃苦；病在肉，不要吃甘。口中嗜好并想吃某种味道，但不能多吃，必须自我节制，这叫作“五裁”。（参见疾病第二十五部分。）
厥阴在泉，化生酸味；少阴在泉，化生苦味；太阴在泉，化生甘味；少阳在泉，化生苦味；阳明在泉，化生辛味；太阳在泉，化生咸味。（参见运气第二十四部分。）
黄帝问：对于正味的作用如何理解？岐伯答：木位之主，用酸味泻之，用辛味补之；火位之主，用甘味泻之，用咸味补之；土位之主，用苦味泻之，用甘味补之；金位之主，用辛味泻之，用酸味补之；水位之主，用咸味泻之，用苦味补之。厥阴客邪，用辛味补之，用酸味泻之，用甘味缓之；少阴客邪，用咸味补之，用甘味泻之，用酸味收之；太阴客邪，用甘味补之，用苦味泻之，用甘味缓之；少阳客邪，用咸味补之，用甘味泻之，用咸味软之；阳明客邪，用酸味补之，用辛味泻之，用苦味泄之；太阳客邪，用苦味补之，用咸味泻之，用苦味坚之，用辛味润之。（参见运气第三十部分。）
阴精的生成，根本在于五味；阴精的五脏宫室，损伤也在于五味。所以味道过于酸，肝气就会泛滥，脾气就会衰竭；味道过于咸，大骨就会劳损，肌肉短缩，心气受到抑制；味道过于甘，心气喘满，面色发黑，肾气失去平衡；味道过于苦，脾气不濡润，胃气就会浓滞；味道过于辛，筋脉松弛败坏，精神就会受损。（参见疾病第五部分。）
多吃咸味，则血脉凝涩而颜色改变；多吃苦味，则皮肤枯槁而毛发脱落；多吃辛味，则筋脉拘急而指甲枯败；多吃酸味，则肌肉厚硬而嘴唇掀揭；多吃甘味，则骨痛而头发脱落，这是五味所造成的伤害。所以心欲苦，肺欲辛，肝欲酸，脾欲甘，肾欲咸，这是五味与五脏之气的配合。（参见藏象第八部分。）
酸伤筋，辛能胜酸；苦伤气，咸能胜苦；甘伤脾，酸能胜甘；辛伤皮毛，苦能胜辛；咸伤血，甘能胜咸。（参见藏象第五、六部分。）
肥腻的食物使人内生热，甘甜的食物使人中焦痞满。（参见疾病第六十一部分。）
吃鱼的人容易使热邪郁积于中，盐分过多会耗伤血液。（参见论治第九部分。）
In the Zi and Wu years, the Superior Qi (Si Tian) is Shaoyin (Lesser Yin); in the Chou and Wei years, the Superior Qi is Taiyin (Greater Yin); in the Yin and Shen years, the Superior Qi is Shaoyang (Lesser Yang); in the Mao and You years, the Superior Qi is Yangming (Bright Yang); in the Chen and Xu years, the Superior Qi is Taiyang (Greater Yang); in the Si and Hai years, the Superior Qi is Jueyin (Terminal Yin). Shaoyin is referred to as the Biao (Mark/Epiphenomenon), and Jueyin is referred to as the Zhong (End/Terminal). Above Jueyin, Wind Qi governs; above Shaoyin, Heat Qi governs; above Taiyin, Dampness Qi governs; above Shaoyang, Ministerial Fire Qi governs; above Yangming, Dryness Qi governs; above Taiyang, Cold Qi governs. These are called the Ben (Root/Foundation). (See Category of Yunqi, Part 3.)
Above Shaoyang, Fire Qi governs, with Jueyin as the Zhongjian (Intermediate Manifestation/Interior-Exterior Pair); above Yangming, Dryness Qi governs, with Taiyin as the Zhongjian; above Taiyang, Cold Qi governs, with Shaoyin as the Zhongjian; above Jueyin, Wind Qi governs, with Shaoyang as the Zhongjian; above Shaoyin, Heat Qi governs, with Taiyang as the Zhongjian; above Taiyin, Dampness Qi governs, with Yangming as the Zhongjian. This is called the Ben (Root). Below the Ben is the Zhongjian (Intermediate Manifestation); below the Zhongjian is the Biao (Mark/Epiphenomenon) of the Qi. When the Ben and Biao differ, the corresponding Qi manifests different phenomena. (See Yunqi, Part 6.)
Wind Qi moves on the earth; this is the Ben (Root), and the other Qi follow the same pattern. That which originates from Heaven is the Qi of Heaven; that which originates from Earth is the Qi of Earth. (See Yunqi, Part 24.)
In Spring and Summer, treat the Biao (Mark/Epiphenomenon) first, then the Ben (Root); in Autumn and Winter, treat the Ben (Root) first, then the Biao (Mark/Epiphenomenon). (See Lunzhi, Part 2.)
The patient is the Ben (Root), and the physician is the Biao (Mark/Epiphenomenon). If the Ben and Biao do not correspond (i.e., if there is no cooperation between doctor and patient), the Pathogenic Qi cannot be subdued. (See Lunzhi, Part 15.)
Qi is divided into Zhenqi (True Qi), Zhengqi (Upright Qi), and Xieqi (Pathogenic Qi). Zhenqi (True Qi) is received from Heaven (pre-natal endowment) and combines with Guqi (Grain Qi/post-natal nutrition) to nourish the body. Zhengqi (Upright Qi) refers to normal wind, coming from one direction, neither Shifeng (Solid/Proper Wind) nor Xufeng (Empty/Deficient Wind). Xieqi (Pathogenic Qi) refers to the damaging effects of Xufeng (Empty/Deficient Wind) on humans. (See Category of Diseases, Part 4.)
The Lung is the root of Qi. (See Zangxiang, Part 2.)
Qi becomes obstructed internally. (See Disease 34.)
Internal Qi is a treasure. (See Lunzhi, Part 18.)
What Heaven gives us is De (Virtue/Essence), and what Earth gives us is Qi. De flows and Qi condenses, giving rise to life. (See Zangxiang, Part 9.)
Therefore, Shen (Spirit) is the refined essence of water and grain. (See Zangxiang, Part 27.)
Humans receive Qi from food. Food enters the Stomach, is transmitted to the Lung, and all Five Zang and Six Fu organs receive Qi. Yingqi (Nutrient Qi) and Weiqi (Defensive Qi) are refined essence; Blood is Shenqi (Spirit Qi). Thus, although Blood and Qi have different names, they are of the same category. (See Jingluo, Part 23.)
Food enters the Stomach, and Stomach Qi ascends to pour into the Lung. (See Disease 79.)
The way of Yingqi (Nutrient Qi) holds refined grain as its treasure. Food enters the Stomach, is transmitted to the Lung, overflows internally, spreads externally, and its pure and concentrated portion travels through the meridians. (See Jingluo, Part 24.)
When food enters the Stomach, its essence is scattered to the Liver, nourishing the sinews. When food enters the Stomach, its turbid part goes to the Heart, nourishing the vessels. When drink enters the Stomach, its clear essence floats and overflows, ascending to be transported by the Spleen. The Spleen scatters essence, sending it up to return to the Lung, which regulates water passages and transports it down to the Bladder. Water essence distributes throughout, and the five meridians run together. (See Zangxiang, Part 12.)
Grain entering the Yin organs enhances the Qi of Yang. (See Disease 64.)
Those who process grain produce turbid Qi; those who breathe air produce clear Qi. Clear Qi primarily belongs to Yin, and Turbid Qi primarily belongs to Yang. (See Zangxiang, Part 19.)
Wine is the essence of water and grain, the liquid of cooked grain. Its Qi is fierce and rapid. Upon entering the Stomach, it causes stomach distension, rebellious Qi, filling the chest, causing Liver Qi to float and Gallbladder Qi to spread horizontally. At this time, one is indeed braver than a warrior, but regrets it when Qi declines; this is called "Jiu Bei" (Wine Folly). (See Zangxiang, Part 21.)
When Pathogenic Qi arrives, the pulse is tight and rapid; when Grain Qi arrives, the pulse is slow and harmonious. (See Needling, Part 8.)
Eating much but having little Qi is contrary; eating nothing but having much Qi is also contrary. (See Disease 21.)
Treating only the Wang Qi (Overwhelming/Prosperous Qi) leads to contradiction/adverse effects. (See Lunzhi, Part 7.)
When Heaven is cold, the Couli (pores) close, Qi does not move smoothly due to dampness, water descends and stays in the Bladder, becoming urine and gas. (See Disease 58.)
For deficiency of Form, warm with Qi; for deficiency of Essence, tonify with Flavor. (See Category of Lunzhi, Part 8.)
Yang is Qi, Yin is Flavor. Flavor returns to Form, Form relies on Qi, Qi generates Essence, Essence generates Transformation. Essence feeds on Qi, Form feeds on Flavor, Transformation generates Essence, Qi generates Form. Excessive Flavor damages Form, excessive Qi damages Essence, Essence transforms into Qi, and Qi is damaged by Flavor. Yin Flavor exits via the lower orifices, Yang Qi exits via the upper orifices. Thick flavor is Yin, thin flavor is Yang within Yin; thick Qi is Yang, thin Qi is Yin within Yang. Thick flavor causes purging, thin flavor causes unblocking; thin Qi causes dispersing/sweating, thick Qi causes fever. Acrid and Sweet flavors that disperse belong to Yang; Sour and Bitter flavors that induce vomiting/purging belong to Yin. (See Yinyang, Part 1.)
Five Flavors enter the mouth, are stored in the Stomach to nourish the Qi of the Five Zang, and the Qikou (Radial Artery) also belongs to Taiyin. Therefore, the Qi and Flavor of all Five Zang and Six Fu originate from the Stomach and manifest at the Qikou. Thus, the Five Qi enter the nose, are stored in the Heart and Lung; if the Heart and Lung are diseased, the nose becomes obstructed. (See Zangxiang, Part 11.)
When the five flavors enter the Stomach, each goes to its preferred organ for attack/nourishment: Sour first enters the Liver, Bitter first enters the Heart, Sweet first enters the Spleen, Acrid first enters the Lung, Salty first enters the Kidney. Long-term consumption increases the Qi of these organs, which is the normal transformation of substances. However, if Qi increases for too long, it becomes the cause of premature death. (See Lunzhi, Part 7.)
For tonifying the Upper and treating Upper diseases, the prescription should be gentle (Huan); for tonifying the Lower and treating Lower diseases, the prescription should be urgent/strong (Ji). Urgent/strong means thick Qi and Flavor; gentle means thin Qi and Flavor. This ensures the medicine reaches its destination, which is called "Shi Qi Zhi Suo". (See Lunzhi, Part 3.)
To make the Spleen solid, avoid Qi stagnation and fullness, avoid prolonged sitting, and avoid overly sour food. (See Category of Yunqi, Part 41.)
The Emperor asked: How are the Yin-Yang uses of the five flavors? Qibo replied: Acrid and Sweet that disperse are Yang; Sour and Bitter that induce vomiting/purging are Yin; Salty that induces vomiting/purging is Yin; Dan (Bland) that渗泄 (seeps/discharges) is Yang. These six [flavors] either collect or disperse, either relax or tense, either dry or moisten, either soften or harden. Act according to what is beneficial, regulate Qi to achieve balance. (See Lunzhi, Part 4.)
East, Green color, connects internally to the Liver, its flavor is Sour, its odor is Fishy/Rank. South, Red color, connects internally to the Heart, its flavor is Bitter, its odor is Scorched. Center, Yellow color, connects internally to the Spleen, its flavor is Sweet, its odor is Fragrant. West, White color, connects internally to the Lung, its flavor is Acrid, its odor is Raw/Fishy. North, Black color, connects internally to the Kidney, its flavor is Salty, its odor is Rotten. (See Zangxiang, Part 4.)
If the Liver suffers from urgency/tension, urgently eat Sweet to relax it; if the Heart suffers from laxity, urgently eat Sour to gather it; if the Spleen suffers from Dampness, urgently eat Bitter to dry it; if the Lung suffers from rebellious Qi, urgently eat Bitter to drain it; if the Kidney suffers from dryness, urgently eat Acrid to moisten it, open the Couli, generate fluids, and circulate Qi. The Liver desires dispersion, urgently eat Acrid to disperse it; use Acrid to tonify, Sour to drain. The Heart desires softness, urgently eat Salty to soften it; use Salty to tonify, Sweet to drain. The Spleen desires relaxation, urgently eat Sweet to relax it; use Bitter to drain, Sweet to tonify. The Lung desires gathering, urgently eat Sour to gather it; use Sour to tonify, Acrid to drain. The Kidney desires firmness, urgently eat Bitter to firm it; use Bitter to tonify, Salty to drain. Liver color is Green, suitable to eat Sweet: rice, beef, dates, okra are Sweet. Heart color is Red, suitable to eat Sour: mung beans, dog meat, plums, leeks are Sour. Lung color is White, suitable to eat Bitter: wheat, mutton, apricots, wild onions are Bitter. Spleen color is Yellow, suitable to eat Salty: soybeans, pork, chestnuts, broad bean leaves are Salty. Kidney color is Black, suitable to eat Acrid: millet, chicken, peaches, green onions are Acrid. Acrid disperses, Sour gathers, Sweet relaxes, Bitter firms, Softens. Toxic drugs attack pathogenic factors; five grains nourish; five fruits assist; five meats benefit; five vegetables fill. Consume them combined with Qi and Flavor to supplement essence and Qi. These five flavors—Acrid, Sour, Sweet, Bitter, Salty—each have their benefits, dispersing or gathering, relaxing or tensing, firming or softening. For the four seasons and five Zang, diseases are treated according to the suitability of the five flavors. (See Disease 24.)
Sour enters the Liver, Acrid enters the Lung, Bitter enters the Heart, Salty enters the Kidney, Sweet enters the Spleen; this is called the "Five Entries". Acrid moves Qi, so in Qi diseases, do not eat much Acrid; Salty moves Blood, so in Blood diseases, do not eat much Salty; Bitter moves Bones, so in Bone diseases, do not eat much Bitter; Sweet moves Flesh, so in Flesh diseases, do not eat much Sweet; Sour moves Sinews, so in Sinew diseases, do not eat much Sour. This is called the "Five Prohibitions", do not let patients eat too much. The *Jiu Zhen Lun* says: In Sinew diseases, do not eat Sour; in Qi diseases, do not eat Acrid; in Bone diseases, do not eat Salty; in Blood diseases, do not eat Bitter; in Flesh diseases, do not eat Sweet. Even if one craves and wants to eat them, one must not eat too much, but must self-restrain; this is called the "Five Restraints". (See Disease 25.)
Jueyin in the Earthly Position produces Sour transformation; Shaoyin in the Earthly Position produces Bitter transformation; Taiyin in the Earthly Position produces Sweet transformation; Shaoyang in the Earthly Position produces Bitter transformation; Yangming in the Earthly Position produces Acrid transformation; Taiyang in the Earthly Position produces Salty transformation. (See Yunqi, Part 24.)
The Emperor asked: What about the regular flavors? Qibo replied: For the Master of Wood position, drain with Sour, tonify with Acrid; for the Master of Fire position, drain with Sweet, tonify with Salty; for the Master of Earth position, drain with Bitter, tonify with Sweet; for the Master of Metal position, drain with Acrid, tonify with Sour; for the Master of Water position, drain with Salty, tonify with Bitter. For Guest Qi of Jueyin, tonify with Acrid, drain with Sour, relax with Sweet; for Guest Qi of Shaoyin, tonify with Salty, drain with Sweet, gather with Sour; for Guest Qi of Taiyin, tonify with Sweet, drain with Bitter, relax with Sweet; for Guest Qi of Shaoyang, tonify with Salty, drain with Sweet, soften with Salty; for Guest Qi of Yangming, tonify with Sour, drain with Acrid, drain with Bitter; for Guest Qi of Taiyang, tonify with Bitter, drain with Salty, firm with Bitter, moisten with Acrid. (See Yunqi, Part 30.)
Yin is generated from the five flavors, but the five palaces of Yin are damaged by the five flavors. Therefore, excessive Sour causes Liver Qi to overflow and Spleen Qi to fail; excessive Salty causes bone Qi to labor, muscles to shorten, and Heart Qi to be depressed; excessive Sweet causes Heart Qi to pant and chest fullness, black complexion, and Kidney Qi imbalance; excessive Bitter causes Spleen Qi to be non-moist and Stomach Qi to become thick/stagnant; excessive Acrid causes sinews and vessels to become flaccid and spirit to be harmed. (See Disease 5.)
Eating much Salty causes blood vessels to coagulate and change color; eating much Bitter causes skin to wither and hair to fall out; eating much Acrid causes sinews to tighten and nails to wither; eating much Sour causes flesh to callus and lips to peel; eating much Sweet causes bone pain and hair loss. This is the damage caused by the five flavors. Therefore, the Heart desires Bitter, Lung desires Acrid, Liver desires Sour, Spleen desires Sweet, Kidney desires Salty. This is the combination of the five flavors with the Qi of the five Zang. (See Zangxiang, Part 8.)
In severe cases, use Bitter to drain. (See Yunqi, Part 17.)
Sour damages sinews, Acrid overcomes Sour; Bitter damages Qi, Salty overcomes Bitter; Sweet damages Spleen, Sour overcomes Sweet; Acrid damages skin/hair, Bitter overcomes Acrid; Salty damages Blood, Sweet overcomes Salty. (See Zangxiang, Parts 5 & 6.)
Fatty foods cause internal heat; sweet foods cause middle-jiao fullness. (See Disease 61.)
Eating fish causes heat to accumulate in the center; salt consumes blood. (See Lunzhi, Part 9.)
Diseases with a sweet taste in the mouth are called Pi Dan (Spleen Dan); diseases with a bitter taste in the mouth are called Dan Dan (Gallbladder Dan). (See Disease 61.)
When gallbladder fluid leaks, the mouth tastes bitter; when Stomach Qi rebels, bitter vomit occurs, hence called Ou Dan (Gallbladder Vomiting). (See Needling, Part 47.)