Library

The Yin and Yang of flavors and qi, when utilized by us, possess the meanings of purging (Xie), unblocking (Tong), dispersing (Fa Xie), generating heat (Fa Re), as well as diminishing strength (Shuai Zhuang) and generating dispersion (Sheng San). Wang Bing's commentary is unclear and does not align with the preceding and subsequent discussions on Yin-Yang flavors and qi; thus, it does not represent the main theme of this chapter. Ji's note: When Shaoyin Ministerial Fire prevails, it overcomes Yangming Lung Metal. Since Lung Metal governs Qi, it is stated that "food qi scatters qi." Shaoyang Ministerial Fire generates Taiyin Spleen Earth, and Spleen Earth generates Metal; hence, it is said that "Qi nourishes Shao Huo (Lesser Fire), and Lesser Fire generates Qi." This uses "Fire and Qi" to generalize the ordinary cases, while other flavors are encompassed within this framework. The following text specifically discusses flavors such as Acrid (Xin), Sweet (Gan), Sour (Suan), and Bitter (Ku). Ma Shi's commentary can be referenced.

Acrid and Sweet flavors disperse and are Yang; Sour and Bitter flavors induce vomiting and purging and are Yin.

Wang Bing stated: Not only do flavors and qi distinguish between correct Yin and Yang, but among Acrid, Sweet, Sour, and Bitter, there are further distinctions of Yin and Yang. Why? Acrid disperses, and Sweet moderates; thus, dispersion is Yang. Sour astringes, and Bitter purges; thus, vomiting and purging are Yin. Ma Shi stated: Generally, the Qi of substances is Yang, and the Flavor of substances is Yin. However, Qi that primarily disperses is indeed Yang, and its Acrid and Sweet flavors are also Yang. Flavors that primarily are Sour and Bitter are indeed Yin, and their Qi that induces vomiting and purging is also Yin. This precisely illustrates that Yang contains Yin in Qi, and Yin contains Yang in Flavors. Ji's note: In *Zhi Zhen Yao Da Lun*, it is stated that Acrid and Sweet disperse and are Yang; Sour and Bitter induce vomiting and purging and are Yin; Salty induces vomiting and purging and is Yin; Bland seeps and drains and is Yang. These six flavors either astringe, disperse, moderate, or accelerate, dry or moisten, soften or harden. Acting according to their benefits, one harmonizes Qi to achieve balance. These can be cross-referenced. Here, only the general principles are mentioned.

When Yin prevails excessively, Yang becomes diseased; when Yang prevails excessively, Yin becomes diseased.

Wang Bing said: If prevailing, there is no disease (for the prevailing factor); if not prevailing, there is disease (for the suppressed factor). Wu Kun said: When Water prevails, Fire extinguishes; when Fire prevails, Water dries up. Ma Shi said: Using Sour and Bitter vomiting/purging agents excessively leads to Yin prevalence. Here, "Yin" refers to the category of medicinal substances mentioned above. When Yin prevails, the Yang aspect of our body cannot resist the Yin substances, so the Yang aspect becomes diseased. "Yang" refers to the Yang aspect of the human body, meaning all parts belonging to the Yang aspect and the Six Yang Meridians of Hand and Foot utilize Acrid and Sweet dispersing agents. If used excessively, Yin prevails. Here, "Yang" refers to the category of medicinal substances. When Yang prevails, the Yin aspect of our body cannot resist the Yang substances, so the Yin aspect becomes diseased. "Yin" refers to the Yin aspect of the human body, meaning all parts belonging to the Yin aspect and the Six Yin Meridians of Hand and Foot. Zhang Jiebin said: The following discusses diseases caused by excessive Yin or Yang. When Yin and Yang are disharmonious, there is excess and deficiency, leading to disease.

Excessive Yang results in Heat; excessive Yin results in Cold.

Wang Bing said: This is due to excess. The New Correction notes: According to *Jia Yi Jing*, it reads "Yin disease results in Heat, Yang disease results in Cold," differing in text but identical in meaning. Ma Shi said: In "Yang prevails, Yin becomes diseased," because Yang prevalence causes extreme Heat, how can the Yin aspect not become diseased? In "Yin prevails, Yang becomes diseased," because Yin prevalence causes extreme Cold, how can the Yang aspect not become diseased?

Extreme Cold transforms into Heat; extreme Heat transforms into Cold.

Wang Bing said: Things reach their opposite when they reach the extreme, similar to how the Qi of Zhuang Huo (Blazing Fire) declines, while the Qi of Shao Huo (Lesser Fire) strengthens. Wu Kun said: When Yin reaches the extreme, Yang arises; when Yang reaches the extreme, Yin arises. Zhang Zhicong said: Bitter transforms into Fire, and Sour transforms into Wood. Long-term consumption of Sour and Bitter flavors may result in Wood-Fire Heat transformation. Acrid transforms into Metal, and Sweet transforms into Earth. Long-term consumption of Acrid and Sweet flavors may result in Yin-Damp Cold transformation. It is said, "Prolonged use increases Qi, which is the normal transformation of things; prolonged increase of Qi is the cause of premature death." Ma Shi said: Although Yin prevalence is Cold, cold upon cold is Extreme Cold. Prolonged Cold generates Heat, e.g., contracting Cold in winter leads to Warmth in spring and Heat in summer—is this not Extreme Cold generating Heat? Although Yang prevalence is Heat, heat upon heat is Extreme Heat. Prolonged Heat generates Cold, e.g., patients with extreme Heat may experience chills. The Cold and Heat mentioned above refer to bodily conditions. These two sentences are similar to "Extreme Yin must transform into Yang, Extreme Yang must transform into Yin." Zhang Jiebin said: Regarding Yin and Yang Qi, extreme Water resembles Fire, and extreme Fire resembles Water. Excessive Yang separates from Yin, and excessive Yin separates from Yang, leading to True Cold with False Heat or True Heat with False Cold. Misidentifying these can lead to life or death instantly. Ji's note: This aligns with the principle in *Zhi Zhen Yao Da Lun* of "acting according to benefits to harmonize Qi." Neither Yang/Yin excess nor Extreme Cold/Heat should be tolerated.

Cold injures Form (Xing); Heat injures Qi.

Wang Bing said: Cold impedes Wei Qi (Defensive Qi), thus injuring Form; Heat consumes Ying Qi (Nutritive Qi) internally, thus injuring Qi. Although Yin forms Form and Yang transforms Qi, exceeding limits damages both. Wu Kun said: Cold is Yin, thus injuring Form; Heat is Yang, thus injuring Qi. Zhang Jiebin said: Cold is Yin, and Form is also Yin; Cold depletes Form, thus injuring Form. Heat is Yang, and Qi is also Yang; Heat scatters Qi, thus injuring Qi.

Qi injury causes Pain; Form injury causes Swelling.

Wang Bing said: Qi injury leads to Heat knotting in muscle spaces, causing Pain; Form injury leads to Cold thinning the skin and pores, causing Swelling. Wu Kun said: Qi is formless, so injury causes Pain; Blood is formed/substantial, so injury causes Swelling. Zhang Zhicong said: Yang transforms Qi, Yin forms Form. Cold makes Yin excessive, thus injuring Form; Heat makes Yang excessive, thus injuring Qi. Qi is formless, thus causing Pain; Yin/Form is substantial, thus causing Swelling. Ma Shi said: Only when Heat injures Qi does Qi injury generate Pain, as stated in "All pains belong to Fire." Only when Cold injures Form does Form injury generate Swelling, as stated in "Cold causes firmness and coagulation, leading to swelling." Zhang Jiebin said: Qi desires flow, so injury causes Pain; Form has substance, so injury causes Swelling.

Therefore, pain followed by swelling indicates Qi injuring Form; swelling followed by pain indicates Form injuring Qi.

Wang Bing said: First Qi symptoms then Form symptoms means Qi injures Form; first Form symptoms then Qi symptoms means Form injures Qi. Wu Kun said: Pain then swelling is Qi disease injuring Blood; swelling then pain is Blood disease injuring Qi. Zhang Zhicong said: Form returns to Qi, and Qi generates Form; Yin, Yang, Form, and Qi combine. Thus, Qi injury affects Form, and Form injury affects Qi. Ma Shi said: Swelling and Pain have causal mechanisms. Pain preceding swelling implies Qi was injured first, then Form, called Qi injuring Form. Swelling preceding pain implies Form was injured first, then Qi, called Form injuring Qi. Form is not filled without Qi; Qi is not generated without Form. They rely on each other, and disease causality follows this pattern.

*Sù Wèn: Liù Jiē Cáng Xiàng Lùn* states: Grass produces Five Colors; the variations of Five Colors are too numerous to see fully. Grass produces Five Flavors; the beauty of Five Flavors is too numerous to exhaust.

Wang Bing said: This speaks of the multitude of living things, each endowed differently by creation. Vision and taste cannot fully comprehend them, let alone the human mind encompassing them all. Wu Kun said: The variations of Five Elements and Yin-Yang are like the inexhaustible variations of Five Colors and Flavors. Zhang Zhicong said: "Grass" refers to grains, vegetables, fruits, and trees. Heaven generates Wood, so Grass and Trees are mentioned first, extending to insects and all things. The Five Colors of grass: Green corresponds to flourishing; Red to abundance; Yellow to fullness; White to gathering; Black to肃 (solemnity/restriction). Extremes change phenomena, too numerous to see. The Five Flavors of grass: Sour, Bitter, Sweet, Acrid, Salty. From these, the beauty of five vegetables, grains, fruits, and animals is too numerous to exhaust. Ma Shi said: All things have color, but grass's Five Colors come from nature or human intervention, too numerous to see. All things have flavor, but grass's Five Flavors come from nature or human intervention, too numerous to appreciate. Zhang Jiebin said: Speaking of grass implies trees. Green, Yellow, Red, White, Black are the standard Five Colors. Variations in depth and mixture make changes inexhaustible. Sour, Acrid, Sweet, Bitter, Salty are the standard Five Flavors. Differences in concentration and quality make flavors inexhaustible. Even these variations are endless, how much more so the transformations of heaven and earth? Ji's note: The Five Colors are Green, Red, Yellow, White, Black. Green enters Liver (e.g., Qing Hao, Qing Dai); Red enters Heart (e.g., Dan Pi, Dan Shen); Yellow travels to Spleen (e.g., Huang Jing, Huang Qin); White enters Lung (e.g., Bai Lian, Bai Ji); Black travels to Kidney (e.g., Hei Dou, Wu Tou). However, for a single grass species, roots, stems, leaves, branches, and fruits differ in color. Fresh, dried, old, young vary greatly. Five Flavors are detailed in *Líng Shū: Jiǔ Zhēn*: Sour enters Liver, Acrid enters Lung, Bitter enters Heart, Sweet enters Spleen, Salty enters Kidney, Bland enters Stomach. Bland is close to Sweet, so only Five are listed. Some herbs have one flavor, some three; some have different flavors raw vs. cooked or root vs. shoot. Only experts can distinguish them, hence "too numerous to see/exhaust." Discussing grass implies trees; discussing color/flavor implies nature/qi.

Desires and preferences differ, each having its own connection.

Wang Bing said: Although colors and flavors are countless, people's desires follow their own hearts. Hence, "Desires differ, each has its own connection." Zhang Zhicong said: People's desires differ, and Five Flavors return to what they prefer. E.g., Bitter first enters Heart, Sour first enters Liver. Five Qi enter nose, stored in Heart/Lung; Five Flavors enter mouth, nourish Five Qi, hence each has its connection. Zhang Jiebin said: Living things vary, each having preferences. Sounds, colors, smells, flavors have suitability, hence each has its connection. Ji's note: "Connection" refers to the "Five Desires" in *Wu Zang Sheng Cheng Pian* and "Five Urgencies/Fives Suitability" in *Zang Qi Fa Shi Pian*. Qi Bo said: Five Flavors entering stomach have preferences, prohibitions, pathways, and injuries; hence "different."

Heaven feeds humans with Five Qi; Earth feeds humans with Five Flavors.

Wang Bing said: Heaven feeds Five Qi: Pungent odor gathers in Liver, Scorched odor in Heart, Fragrant odor in Spleen, Fishy odor in Lung, Rotten odor in Kidney. Earth feeds Five Flavors: Sour enters Liver, Bitter enters Heart, Sweet enters Spleen, Acrid enters Lung, Salty enters Kidney. Clear Yang transforms into Qi and ascends to Heaven; Turbid Yin forms Flavor and descends to Earth. Thus, Heaven feeds Qi, Earth feeds Flavor. *Yīn Yáng Yìng Xiàng Dà Lùn* states: Clear Yang is Heaven, Turbid Yin is Earth; thus Yang is Qi, Yin is Flavor. Wu Kun said: Five Qi are not just pungent, scorched, fragrant, fishy, rotten; these are Earth Qi, not Heaven Qi. Wind Qi enters Liver, Summer Heat Qi enters Heart, Dampness Qi enters Spleen, Dryness Qi enters Lung, Cold Qi enters Kidney. When balanced, they nourish rather than harm. Humans in the Qi intersection receive them via nose to nourish organs—this is Heaven feeding Five Qi. Sour, Bitter, Sweet, Acrid, Salty are Earth's Five Flavors, nourishing organs—this is Earth feeding Five Flavors. Ji's note: Liu Wansu said Four Natures (Cold, Hot, Warm, Cool) are born of Heaven; Six Flavors (Sour, Bitter, Acrid, Salty, Sweet, Bland) are formed by Earth. Thus, substantial is Flavor, insubstantial is Qi. Wang Bing said: Entering Liver is Warm, Heart is Hot, Lung is Clear/Cool, Kidney is Cold, Spleen is Supreme Yin combining all four; hence "Five Qi." Li Gao said: Flavors resemble Earth: Acrid, Sweet, Bland are Earth's Yang; Sour, Bitter, Salty are Earth's Yin; Bland is governed by Sweet, hence "Five Flavors." East generates Wood, Wood generates Sour, Sour generates Liver; South generates Heat, Heat generates Fire, Fire generates Bitter, Bitter generates Heart; Center generates Dampness, Dampness generates Earth, Earth generates Sweet, Sweet generates Spleen; West generates Dryness, Dryness generates Metal, Metal generates Acrid, Acrid generates Lung; North generates Cold, Cold generates Water, Water generates Salty, Salty generates Kidney. These are Earth's Five Flavors. Although Qi/Flavor are Five, one flavor contains Four Natures. E.g., Acrid: Shi Gao is Cold, Gui/Zhi Fu are Hot, Ban Xia is Warm, Bo He is Cool. Administering Qi or Flavor, or both, or sequentially, requires careful observation. *Liù Wēi Zhǐ Lùn* states: Shaoyang is governed by Fire Qi; Yangming by Dryness Qi; Taiyang by Cold Qi; Jueyin by Wind Qi; Shaoyin by Heat Qi; Taiyin by Dampness Qi. Fire/Heat are same; Dryness/Cool are related; Wind/Warm are related. Dong Yuan's *Yào Lèi Fǎ Xiàng* table is listed below for reference. By analogy, one can understand general medication principles.

Wind Ascends and Generates (Thin flavors, Yang within Yin. Thin flavors promote flow: Sour, Bitter, Salty neutral).
Fang Feng (Pure Yang, Warm, Sweet-Acrid) Sheng Ma (Neutral Qi, Slightly Bitter) Chai Hu (Neutral Qi, Bitter-Acrid) Qiang Huo (Slightly Warm, Bitter-Sweet Neutral) Wei Ling Xian (Warm, Bitter) Ge Gen (Neutral Qi, Sweet) Du Huo (Slightly Warm, Bitter-Sweet Neutral) Xi Xin (Warm, Greatly Acrid) Jie Geng (Slightly Warm, Sweet-Acrid) Bai Zhi (Warm, Greatly Acrid) Gao Ben (Warm, Greatly Acrid) Shu Niu Zi (Neutral Qi, Acrid) Man Jing Zi (Clear Qi, Acrid) Chuan Xiong (Warm, Acrid) Tian Ma (Neutral Qi, Acrid) Qin Jiao (Slightly Warm, Bitter-Acrid Neutral) Ma Huang (Warm, Sweet-Bitter) Jing Jie (Warm, Bitter-Acrid) Qian Hu (Slightly Cold, Bitter) Bo He (Warm, Bitter-Acrid)

Heat Floats and Grows (Dense Qi, Yang within Yang. Dense Qi generates Heat: Acrid, Sweet, Warm-Hot).
Hei Fu Zi (Hot, Greatly Acrid) Wu Tou (Hot, Greatly Acrid) Gan Jiang (Hot, Greatly Acrid) Sheng Gan Jiang (Warm, Acrid) Liang Jiang (Hot, Acrid, Base Sweet-Sweet) Rou Gui (Hot, Greatly Acrid) Gui Zhi (Hot, Sweet-Acrid) Cao Dou Kou (Hot, Greatly Acrid) Ding Xiang (Warm, Acrid) Hou Po (Warm, Acrid) Mu Xiang (Hot, Bitter-Acrid) Yi Zhi (Hot, Greatly Acrid) Bai Dou Kou (Hot, Greatly Acrid) Chuan Jiao (Hot, Greatly Acrid) Wu Zhu Yu (Hot, Bitter-Acrid) Hui Xiang (Neutral Qi, Acrid) Yan Hu Suo (Warm, Acrid) Suo Sha (Warm, Acrid) Hong Lan Hua (Warm, Sweet) Shen Qu (Greatly Sour, Sweet)

Dampness Transforms and Accomplishes (Wu Earth: Root Qi Neutral, Combined Qi Warm/Cool/Cold/Hot, corresponding to Stomach in humans. Ji Earth: Root Flavor Sweet, Combined Flavors Acrid/Sour/Salty/Bitter, corresponding to Spleen in humans).
Huang Qi (Warm-Neutral Qi, Sweet) Ren Shen (Warm, Sweet) Gan Cao (Neutral Qi, Sweet) Dang Gui (Warm, Acrid [or Sweet]) Shu Di Huang (Cold, Bitter) Ban Xia (Slightly Cold, Acrid Neutral) Bai Zhu (Warm, Sweet) Cang Zhu (Warm, Sweet) Chen Pi (Warm, Slightly Bitter) Qing Pi (Warm, Acrid) Huo Xiang (Slightly Warm, Sweet-Acrid) Bing Lang (Warm, Bitter) E Zhu (Neutral Qi, Bitter-Acrid) Jing San Leng (Neutral Qi, Bitter) E Jiao (Slightly Warm, Sweet-Acrid) He Zi (Warm, Bitter) Xing Ren (Warm, Sweet-Bitter) Da Mai (Warm, Salty) Tao Ren (Warm, Sweet-Bitter) Zi Cao (Cold, Bitter) Su Mu (Neutral Qi, Sweet-Salty [or Sour])

Dryness Descends and Collects (Thin Qi, Yin within Yang. Thin Qi promotes dispersal: Acrid, Sweet, Bland Neutral, Cold-Cool).
Hua Shi (Cold, Sweet) Qu Mai (Neutral Qi, Sweet) Che Qian Zi (Cold, Sweet) Deng Xin Cao (Neutral Qi, Sweet) Wu Wei Zi (Warm, Sour) Sang Bai Pi (Cold, Bitter-Sour) Tian Men Dong (Cold, Slightly Bitter) Bai Shao Yao (Slightly Cold, Sour) Mai Men Dong (Cold, Slightly Bitter) Xi Jiao (Cold, Bitter-Sour) Wu Mei (Neutral Qi, Sour) Mu Dan Pi (Cold, Bitter) Di Gu Pi (Cold, Bitter) Zhi Ke (Cold, Bitter) Hu Po (Neutral Qi, Sweet) Lian Qiao (Neutral Qi, Bitter) Zhi Shi (Cold, Bitter-Sour) Mu Tong (Neutral Qi, Sweet)

Cold Sinks and Stores (Dense Flavors, Yin within Yin. Dense Flavors purge: Sour, Bitter, Salty, Cold Qi).
Da Huang (Cold, Bitter) Huang Bo (Cold, Bitter) Huang Qin (Cold, Bitter) Huang Lian (Cold, Bitter) Shi Gao (Cold, Acrid) Cao Long Dan (Cold, Greatly Bitter) Sheng Di Huang (Cold, Bitter) Zhi Mu (Cold, Greatly Acrid) Fang Ji (Cold, Greatly Bitter) Yin Chen (Slightly Cold, Bitter Neutral) Pu Xiao (Cold, Bitter-Acrid) Gua Lou Gen (Cold, Bitter) Mu Li (Slightly Cold, Salty Neutral) Xuan Shen (Cold, Slightly Bitter) Shan Zhi Zi (Cold, Slightly Bitter) Chuan Lián Zi (Salty, Bitter Neutral) Xiang Chi (Cold, Bitter) Di Yu (Slightly Cold, Sweet-Salty)

Five Qi enter the nose, stored in Heart and Lung, making facial colors bright and voice resonant; Five Flavors enter the mouth, stored in intestines and stomach, nourishing Five Qi. When Qi harmonizes, fluids are generated, and Spirit arises naturally.

Wang Bing said: Heart manifests in complexion, Lung governs voice. Qi stored in Heart/Lung brightens colors and clarifies voice. Qi is mother of Water, so Flavor stored in intestines/stomach nourishes Five Qi. Harmonized Qi transforms fluids, which combine with Qi to form Spirit, enabling generation and transformation. Wu Kun said: Five Qi enter nose, stored in Heart/Lung. Heart/Lung receive Heaven's Five Qi, generating colors and sounds. Loss of Heavenly Qi causes loss of color and voice. Flavor storage means specific entries: Sour-Liver, Bitter-Heart, Sweet-Spleen, Acrid-Lung, Salty-Kidney. Organs use flavors to nourish Qi. Yang is Qi, Yin is Flavor. Qi gains Flavor, Yang gains Yin, harmony generates life. Life generates fluids, Yin/Yang interact, Spirit arises. Zhang Zhicong said: Heaven is high, Earth low. Five Qi enter external orifices to Heart/Lung (Upper Yang). Heart manifests color, Lung governs sound. Earth stores flavors in gut to nourish Qi. Harmony generates Spirit. Food/fluids enter mouth, flavors vary, fluids flow, Qi/fluid harmony generates Spirit. Ji Gong said: Spirit/Qi is Yang, Fluid is Yin. Ma Shi cited *Líng Shū*: Throat guides Qi up/down (nose connection); Pharynx guides food/water (mouth connection). Zhang Jiebin said: Heart rules blood (complexion), Lung rules Qi (voice). Flavors enter throat/stomach, nourish Qi, generate fluids/spirit. Ji's note: *Nán Jīng* states Lung Qi connects to nose (smell/sound); Spleen Qi connects to mouth (taste). *Líng Shū* details pharynx/throat functions. Western medicine identifies throat as airway and pharynx as esophagus, consistent with this theory.