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Therefore, for cases of *long bi* (obstruction of urination) belonging to the Yin syndrome, where there is an accumulation of sinews in the anterior yin organ, the *zong jin* (tendons of the genitals and surrounding area) serves as the master of the tendons. Sour flavor enters the *zong jin*, thus it directs towards the tendons. The chapter on *Jing Jin* (Sinew Channels) records: The sinew channel of Foot-Jueyin Liver ascends along the medial thigh, knots at the genitalia, and connects with all the tendons. Its diseases include pain in the medial thigh, tendon spasms, dysfunction of the genitalia; internal injury leads to impotence, cold injury causes retraction, and heat injury causes flaccidity and inability to retract. This indicates that the Foot-Jueyin Liver channel governs the *zong jin* and externally harmonizes with the body's general tendons. Ma Shi stated: The San Jiao mentioned in the chapter refers to the San Jiao from the "Ying Sheng Hui" chapter of *Ling Shu*. The San Jiao and Bladder are the chamber of the *bao* (here referring to the bladder/urinary bladder), within which the *bao* resides. The genitalia are the gathering point of the body's tendons; when sour flavor enters, it directs towards the tendons, thereby constraining the genitalia and leading to difficult urination. Is this not only applicable to the internal Bladder? Zhang Jiebin stated: This refers to the stagnation and knotting of Qi in the Upper and Middle Jiao. *Quan* means curling or constriction. *Long* means difficult urination. In "Yin Yang Bie Lun" and "Qi Jue Lun" of *Su Wen*, the term "Nv Zi Bao" (Female Uterus) is used. In the "Wu Yin Wu Wei" chapter of *Su Wen*, it is stated that the Chong Mai and Ren Mai both originate from the *bao zhong* (center of the uterus). The character *bao* here is pronounced bāo and refers to the uterus. The "Bao of Bladder" mentioned in this section refers to the *sou pao* (bladder). The character *bao* has two pronunciations but the same form; to avoid confusion, the word "Bladder" was specifically added in this chapter to clarify that this does not refer to the uterus, precisely to distinguish between these similar concepts. Later scholars did not understand this, reading it only as bāo, and mistakenly considered the Jing Yu (scriptural language) erroneous, thus treating the Bladder and *bao* as two different entities. Therefore, in *Lei Zuan*, it is said: "The Bladder is the chamber of the bao." Wang Andao stated: "The Bladder is the Fu organ of Jin Ye (body fluids), and there is a theory that the bao resides in the chamber of the Bladder, which is quite inappropriate." In fact, *pao* is the Bladder, and the Bladder is *pao*; how can there be another object? This only causes doubt for later learners.

Yin refers to the genitalia. Ji Jin refers to the gathering place of the *zong jin*. The Liver governs the tendons, and its flavor is sour; therefore, internally it causes Bladder obstruction (*long*), and externally it affects the tendons of the Liver channel. Furthermore, the "Xuan Ming Wu Qi" chapter states: "Sour directs to the tendons; those with tendon diseases should not consume much sour food." I have verified: The Nv Zi Bao (pronounced bāo) refers to the uterus; the Bao of the Bladder in this context (pronounced pāo) refers to the *sou pao* (bladder). When referring to the uterus, "Ping Re Bing Lun" states: "The Bao Mai belongs to the Heart and connects to the Bao Zhong; if the Moon does not come, it is because the Bao Mai is closed." "Qi Bing Lun" states: "The Bao Luo is connected to the Kidney." "Wei Lun" states: "Excessive grief severs the Bao Luo." In the "Fu Ren Ren Shen Pian" of *Jin Gui Yao Lue*, the Tai Bao is mentioned. When referring to the *sou pao*, "Bi Lun" states: "In Bao Bi, pressing the lower abdomen and Bladder causes internal pain, feeling like hot water pouring, with difficult urination and clear mucus above." "Tong Ping Xu Shi Lun" states: "Bao Qi deficiency." In the "Shui Zhang" chapter of *Ling Shu*: "Shi Xia originates in the Bao Zhong." These situations must be distinguished. Sour, according to *Shuo Wen Jie Zi*, is explained as Cu (vinegar); in the Guandong region, Cu is called Suan. *Shang Shu Hong Fan* states: "Wood is called Qu Zhi (curved and straight); Qu Zhi produces Suan." The shape of Qu Zhi resembles tendons. *Zhou Li Tian Guan Yi Shi* states: "Nourish bones with sour." The commentary notes: Sour belongs to Wood flavor; wood roots stand upright in the earth, resembling bones; tendons attach to bones, so Sour directs to tendons.

Huang Di asked: Sour directs to Blood; why does consuming too much salty food cause thirst? Shao Yu answered: Salty flavor enters the Stomach, its Qi moves upward to the Middle Jiao, and injects into the vessels, causing Blood and Qi to follow it. When Blood combines with Salt, it coagulates. Upon coagulation, the juices in the Stomach are injected into the vessels to compensate. Continuous injection depletes the juices in the Stomach, drying the throat passage, thus causing dryness of the tongue root and frequent thirst. Blood vessels are the pathways of the Middle Jiao; therefore, Salt enters and directs to Blood.

Ren Shi stated: The Middle Jiao emerges from the Stomach, posterior to the Upper Jiao. The Qi received here separates dregs, steams essence, transforms fine nutrients, and injects them upward into the Lung vessels to transform into Blood. Salty flavor enters the Stomach, its Qi moves upward to the Middle Jiao and injects into the vessels because Saltiness has an upward-surging nature. Injecting into the vessels, it directs to Blood and Qi. Blood is the fluid of the Middle Jiao, transformed by the Spirit of the Heart into red liquid. Saltiness is the flavor of Cold Water; thus, when Blood combines with Salt, it coagulates. Coagulation impedes flow, causing all juices from the Stomach to inject into the vessels. Depletion of Stomach juices leads to withering of the throat passage, causing dryness of the tongue root and thirst. Blood vessels are the pathways of the Middle Jiao; Salt Qi moves upward to the Middle Jiao, thus directing to Blood. Wang Zifang stated: The fine juices of water and grain in the Stomach Fu transform into red Ying Blood, circulating in the vessels. With each breath, Qi travels six cun in the vessels; this is the circulation of Blood and Qi. As long as breathing continues, the movement of Blood and Qi never stops. Thus, when Blood coagulates, Stomach juices inject to aid circulation. Ma Shi stated: In secular slaughter, salt is added to coagulate blood. Once coagulated, the blood becomes dry, and Stomach juices inject to moisten it. Consequently, Stomach juices are depleted, leading to withering of the throat passage, causing dryness of the tongue root and thirst. Zhang Jiebin stated: Blood is transformed from Water, and Salt also belongs to Water. I have verified: Xian (Salt) implies containment. It is the flavor of the North. *Guang Yun* explains it as not bland. *Yun Hui* explains it as the taste of salt. *E Ya Shi Yan* explains it as bitter. Extreme Saltiness becomes bitter, hence Salt is associated with Bitter. Salt and Bitter share transformations. "Zang Qi Fa Shi Lun" states: "The Heart desires softness; urgently eat Salt to soften it, supplementing it. The Kidneys desire firmness; urgently eat Bitter to firm them, supplementing them." The Shaoyin channels (Heart and Kidney) share the same Qi, so the Heart consumes the Kidney's flavor (Salt), and the Kidneys consume the Heart's flavor (Bitter). *Zhou Li Tian Guan Yi Shi* states: "Nourish vessels with Salt." Vessels are the exterior correspondence of the Heart. Bitter transforms Dryness, Salt softens hardness; thus, Blood and Qi circulate and coagulate, Jin Ye depletes, and thirst arises.

Huang Di asked: Pungent flavor directs to Qi; why does consuming too much pungent food cause a sensation of emptiness in the heart (Dong Xin)? Shao Yu answered: Pungent flavor enters the Stomach, its Qi moves to the Upper Jiao. The Upper Jiao receives Qi and nourishes all Yang channels. The aroma of ginger and leeks熏 (fumes/permeates), affecting the Ying and Wei Qi continuously, lingering in the epigastrium, thus causing Dong Xin. Pungent flavor travels with Qi; therefore, upon entering, it exits with sweat.

Ren Shi stated: The Upper Jiao opens and develops, disseminating the flavors of five grains, permeating the skin, filling the body, and moistening hair, like mist and dew irrigation; this is called Qi. Pungent directs to Qi, so its Qi moves to the Upper Jiao. The Upper Jiao receives Qi from the Middle Jiao to nourish the exterior Yang. Ying and Wei Qi are generated in the Middle Jiao and exit from the Upper Jiao. Thus, the aroma of ginger and leeks rising upward continuously affects Ying and Wei Qi, lingering in the epigastrium, becoming Dong Xin. Pungent flavor travels with Upper Jiao Qi to the exterior Yang, opening the cou li (pores) and causing sweating. Yu Borong stated: Pungent Qi lingering in the epigastrium and rising upward causes Dong Xin; traveling with Qi, it exits together with fluids. Sweat is the fluid of water and grain from the Middle Jiao. Wang Zifang stated: In discussing the five flavors, "Qi" refers to the nature of the flavor. Ma Shi stated: The Qi of Pungent flavor, specifically the aroma of ginger and leeks, lingers in the epigastrium; the substance remains below while the Qi fumes upward. The Qi of the Upper Jiao gathers inside the heart, creating a sense of emptiness; thus, excessive consumption of Pungent food inevitably causes Dong Xin. Moreover, this Pungent Qi harmonizes with the Qi of the Heart and travels together. Upon entry of Pungent, sweat must emerge. The emergence of sweat is driven by the emergence of Qi; how can the Heart not feel empty? Zhang Jiebin stated: Dong means empty. Empty Heart. Ying Zhu Yang nourishes the Yang aspect. Pungent flavor belongs to Yang, thus moving to the Qi aspect of the Upper Jiao. Excessive Pungent disperses, opening orifices and scattering, thus causing Dong Xin and sweating. "Xuan Ming Wu Qi" states: "Pungent directs to Qi; those with Qi diseases should not consume much Pungent food." I have verified: Pungent has two meanings. Regarding the taste, *Shuo Wen Jie Zi* states: "In autumn, all things mature; Metal is hard and tastes Pungent. Pain from Pungent brings tears." Xu Kai's note says: All things are initially cut and controlled, hence Pungent causes pain. *Hong Fan* states: "Metal is called Cong Ge (following change); Cong Ge produces Xin." *Bai Hu Tong* states: The reason Metal tastes Pungent is that the West kills and harms to complete things; Pungent kills and harms them. Just as the five flavors rely on Pungent for control. *Zhou Li Tian Guan Yi Shi* states: "Nourish tendons with Pungent." The commentary notes: Pungent belongs to Metal flavor; the entanglement and combination of Metal resemble tendons; human tendons entangle and combine various bones, so Pungent is used to nourish them. *Zheng Yun* explains that Ku and Xin take the meaning of Sour and Pungent; tendons and bones entangle, Metal and Wood do not conflict, so Pungent nourishes tendons, and Sour nourishes bones. This is the meaning of cutting and controlling. Regarding the Qi within the Pungent flavor, *Yue Ling* states: "Its days are Geng and Xin." The commentary notes: Xin implies newness. *Shi Ji Lv Shu* states: The birth of all things. *Feng Tu Ji* states: On New Year's Day, green onion, garlic, leek, pepper, and mugwort are mixed and eaten, named Wuxin Plate, taking the meaning of welcoming the new. *Zheng Zi Tong* states: Ren and Gui follow Xin; Heaven's Dao involves regression and recovery; Autumn virtue contains benevolence, not merely cutting and killing. Also, the scripture states "Pungent and Sweet disperse and are Yang." The Qi within this flavor is called Qi; moving to the Upper Jiao is called Pungent; traveling with Qi is called Pungent; entering Pungent and sweating belongs to the second meaning, i.e., generating newness and dispersing.

Huang Di asked: Bitter flavor directs to Bone; why does consuming too much bitter food cause vomiting? Shao Yu answered: Bitter flavor enters the Stomach; the Qi of five grains cannot overcome it. Bitter flavor enters the Lower Wan (lower part of the stomach), and the pathways of the San Jiao become blocked and unpatent, thus causing vomiting. Teeth are the end of bones; therefore, Bitter flavor enters and directs to bone, entering and then exiting, indicating it directs to bone.

Ren Shi stated: Yan Shang Zuo Ku (Flame rises producing Bitter) is the flavor of the Sovereign Fire. Thus, the Qi of five grains cannot overcome it. Bitterness has a downward-draining nature, so it enters the Lower Wan. The San Jiao belongs to Shaoyang Fire, but Bitterness is Cold; thus, the pathways of the San Jiao become blocked and unpatent. Water and grain entering the Stomach cannot be distributed and dispersed smoothly, thus transforming into vomiting. The Kidneys govern bones, and the Kidneys are the storage of Cold Water; Bitterness is Cold, thus directing to bone, due to resonance of the same Qi. However, Bitter is the flavor of Fire, so it enters the Lower Jiao and exits from the Upper due to its downward-draining and upward-surging nature. Yu Borong stated: Above Shaoyin, Sovereign Fire governs; the exterior is Yang, but the root is Cold. Flame rises producing Bitter, and Bitter is Cold and draining downward; this is the flavor of Shaoyin. Thus, it can follow the root or the exterior. Heaven feeds humans with Five Qi, Earth feeds humans with Five Flavors. The Five Elements of Earth present the Six Qi of Heaven above; thus, flavors harmonize with Five Elements, and Qi harmonizes with the Six Qi of Three Yin and Three Yang. Ma Shi stated: Bitter enters the Lower Wan, blocking the Qi of the Upper, Middle, and Lower Jiao, making the Qi and flavor of five grains in the Stomach discordant, thus transforming into vomiting. Teeth are the end of bones; thus, Bitter enters and directs to bone, directing to bone then directing to teeth. Zhang Jiebin stated: Bitter flavor is firm and sinking, thus directing to bone. Entering and then exiting, it transforms into vomiting. "Xuan Ming Wu Qi" states: "Bitter directs to bone; those with bone diseases should not consume much Bitter food." I have verified: Ku, in *Shuo Wen Jie Zi*, is explained as Da Ku Ling. *Shi Jing Cai Ku* states: "Gather Ku, gather Ku." Commentary says: Ku Cai is one name for Tu. Also *Shi Jing Bei Feng Gu Feng* states: "Who says Tu is bitter?" *Yue Ling* states: "Ku Cai shows." Ku Cai and Ku HT are no different; tender stems and leaves are edible. *Hong Fan* states: "Fire is called Yan Shang; Yan Shang produces Ku." Ku is the opposite of Gan. *Zhou Li Tian Guan Yi Shi* states: "Nourish Qi with Bitter." The commentary notes: Fire flavor, fire enters and exits invisibly, resembling Qi; what people see seems有形 (having form), but stirring it yields nothing, so it is invisible, hence resembling Qi and nourished by Bitter. "Zang Qi Fa Shi Lun" states: "The Spleen suffers from Dampness; urgently eat Bitter to dry it." This is Bitter's ability to transform Dryness. Earth generates Metal to nourish Qi. The Lung suffers from rebellious Qi; eat Bitter to drain it. Bitter can descend Fire; excess Qi is drained, deficiency is dried, which is also the intent of nourishing Qi. The Kidneys desire firmness; eat Bitter to firm them. Bitter is firm and drying, so the desires of the Kidneys involve three aspects: drying, firming, and nourishing Qi. However, excessive drying blocks the San Jiao, causing vomiting. Drying firms the Kidneys; the Kidneys' correspondence is bone, and teeth are the remainder of bone, thus directing to bone.

Huang Di asked: Sweet flavor directs to Flesh/Muscle; why does consuming too much sweet food cause a sensation of fullness/oppression in the heart (Dan Xin)? Shao Yu answered: Sweet flavor enters the Stomach; its Qi is weak and small, unable to reach the Upper Jiao, and stays in the Stomach with grain, becoming something that makes one soft and moist. If the Stomach becomes soft and slow, it churns slowly; this churning causes Dan Xin. Its Qi externally connects to flesh/muscle, thus Sweet flavor directs to flesh/muscle.

Ren Shi stated: Jia Se Zuo Gan (Sowing and Reaping produce Sweet) is the flavor of Kun Earth. Kun virtue is soft and compliant, thus its Qi is weak and small. Taiyin Damp Earth governs Qi, thus making one soft and moist. Softness is the nature of Earth; Moisture is the Qi of Dampness. Worms/Yin creatures are Yin categories; the Stomach holds Yangming Dry-Heat Qi. If the Stomach is soft and slow, worms move upward into the Stomach. Worms eating upward cause Dan Xin. Earth Qi externally governs muscle/flesh, thus Sweet flavor directs to flesh/muscle. Ma Shi stated: Gu should be read as Chong (worm/insect). Worms move because they eat the sweet taste; if worms move, the heart feels oppressed. What is meant by Sweet directing to flesh/muscle is that Sweet belongs to Earth, Earth governs flesh/muscle, and flesh/muscle is external; the Qi of Sweet flavor must move and gather there. Internal and external do not communicate, so how can the heart not feel oppressed? Zhang Jiebin stated: Dan means oppression. Sweet enters the Spleen; the Spleen governs flesh/muscle, thus Sweet flavor directs to flesh/muscle. "Xuan Ming Wu Qi" states: "Sweet directs to flesh/muscle; those with flesh/muscle diseases should not consume much Sweet food." I have verified: Gan, in *Shuo Wen Jie Zi*, is explained as Mei (beautiful/delicious). Xu Xuan says: The deliciousness of things. *Zheng Yun* explains it as Tian (sweet). *Hong Fan* states: "Jia Se produces Gan." Commentary says: Sweet flavor is born from hundred grains. *Yue Ling* states: "Central Earth, its flavor is Gan." This is Gan as the flavor of Spleen Earth. The Spleen desires relaxation; urgently eat Sweet to relax it. The Liver suffers from urgency; urgently eat Sweet to relieve it. Sweet possesses harmonizing and relaxing properties, already seen in "Zang Qi Fa Shi Lun". *Zhou Li Tian Guan Yi Shi* states: "Nourish flesh with Sweet." The commentary notes: Sweet belongs to Earth flavor; Earth carries the four elements, resembling flesh. Sub-commentary says: Metal, Wood, Water, Fire cannot exist without Earth carrying them; just as human flesh carries sinews, bones, Qi, and vessels, it is said to resemble flesh, thus nourished by Sweet. This aligns with the meaning of Sweet directing to flesh/muscle. Harmonizing, relaxing, and moistening causes worm movement. *Shi Ji Cang Gong Zhuan* case of Bo Wu suffering from Xiao Xia illness: Illness obtained from Cold-Damp stagnation, transforming into worms. *Zhong Zang Jing* mentions Fu Hui, Bai Rou Fei, Wei Chi Ruo Hui, Nine Types. Ancient texts mention Fu Hui, Bai Rou Fei Ge Chi, Xiao Nine Types. *Shang Han Lun* states: Cold in the Stomach必然吐蛔 (inevitably vomits roundworms). Cold in the Stomach transforms via Dampness; Wind-Wood attacks, causing roundworms to arise. Moving horizontally, vertically, left, right, up, down—this is worm disease. Improper medication causes it. Also, Chuan Shi has six generations of worms, plus Liver Labor Heat, Heart Labor Heat, Spleen Labor Heat, Lung Labor Heat, Kidney Labor Heat, all having worms. Generally, all worms arise from irregular diet, improper hunger/fullness, or overconsumption of raw, greasy, roasted, or fried foods. Symptoms include dark circles under eyes and nose, sallow complexion, crab-claw-like blood streaks on the face, loss of appetite, lack of muscle growth. These are signs of Spleen Earth being overly soft and unhealthy, leading to worm generation. This statement about worm movement causing Dan Xin matches perfectly, so it is attached here. See detailed notes in *Shen Rou Wu Shu* and *Cang Gong Zhuan*.

*Ling Shu Jiu Zhen Lun* states: Disease in tendons, do not eat Sour; disease in Qi, do not eat Pungent; disease in bone, do not eat Salty; disease in Blood, do not eat Bitter; disease in flesh/muscle, do not eat Sweet. Even if the mouth craves and desires to eat them, one should not consume too much; one must self-restrain. Hence it is called "Wu Cai" (Five Restraints).

Wang Zilv stated: Cai means moderating to appropriateness and not consuming excessively. Five flavors enter the mouth, internally nourish the Five Zang organs, externally moisten the形体 (body/form). When sick, one craves specific foods, so restraint is appropriate. I have verified: This is the meaning behind "If Qi increases for a long time, it leads to premature death."