五味所入∶酸入肝，辛入肺，苦入心，咸入肾，甘入脾，是谓“五入”。（五味各从其类，同气相求也。）
五气所病∶心为噫，（噫，嗳气也。心痹者，嗌干善噫，是皆言噫出于心也。又太阴终者善噫善呕，太阴
所谓“上走心为噫者，阴盛而上走于阳明，阳明络属心，故曰“上走心为噫”也。寒气客于胃，厥逆从下上
散，复出于胃，故为噫。由此观之，是心、脾、胃三脏皆有是证，盖由火土之郁而气有不得舒伸，故为此证。
噫，饱食息也。又曰不寤之声。）肺为咳，（肺主气，其属金，邪挟金声，故病为咳。）肝为语，（问答之
声曰“语”。语出于肝，象木有枝条，多委曲也。）脾为吞，（脾受五味，故为吞，象土包容，为物所归也。）
肾为欠为嚏，（欠，呵欠也。嚏，喷嚏也。阳未静而阴引之，故为欠；阳欲达而阴发之，故为嚏，阴盛于下，
气化于水，所以皆属乎肾。故凡阳盛者不欠，下虚者无嚏，其由于肾也可知。）胃为气逆，为哕为恐，（
胃为水谷之海，胃有不和。则为气逆。哕，呃逆也。胃中有寒则为哕。恐，肾之志也，胃属土，肾属水，土
邪伤肾则为恐，故皆涉于胃也。）大肠、小肠为泄，（大肠为传道之府，小肠为受盛之府，小肠之清浊不分，则
大肠之传道不固，故为泄利。）下焦溢为水，（下焦为分注之所，气不化则津液不行，故溢于肌肉而为水。）膀胱
不利为癃，不约为遗溺。（膀胱为津液之府，其利与不利，皆由气化。有邪实膀胱，气不通利而为癃者，有
肾气下虚，津液不化而为癃者，此癃闭之有虚实也。若下焦不能约束而为遗溺者，以膀胱不固，其虚可
知。盖三焦为中渎之府，水道之所由出，故三焦亦属膀胱也。）胆为怒，（怒为肝志而胆亦然者，肝胆相为
表里，其气皆刚，而肝取决于胆也。）是谓“五病”。（脏腑各五也。）
五精所并∶精气并于心则喜，（并，聚也。精气，五脏各有所藏也。并于心者，火之气也。气并于心
则神有余，故其志为喜。喜乐无极则伤魄，正以心火实而乘肺金也。）并于肺则悲，（气并于肺，则乘肝而为
悲，肝之虚也。悲哀动中则伤魂。）并于肝则忧，（气并于肝，则乘脾而为忧，脾之虚也。忧愁而不解则伤
意。）并于脾则畏，（气并于脾，则脾实乘肾，故为畏。恐惧而不解则伤精。）并于肾则恐。（气并于肾，而
乘心之虚则为恐。怵惕思虑则伤神，神伤则恐惧自失。）是谓“五并”，虚而相并者也。（脏气有不足，则
胜气得相并也。）
五脏所恶∶心恶热，（心本属火，过热则病，故恶热。）肺恶寒，（肺属金而主皮毛，金寒则病，故
恶寒。）肝恶风，（肝属木，其应风，感风则伤筋，故恶风。）脾恶湿，（脾属土，其应湿，湿胜则伤肌肉，
故恶湿。）肾恶燥，（肾属水而藏精，燥胜则伤精，故恶燥。）是谓“五恶”。
五脏化液∶心为汗，（心主血，汗则血之余也。）肺为涕，（涕出于鼻，肺之窍也。）肝为泪，（泪出
于目，肝之窍也。）脾为涎，（涎出于口，脾之窍也。）肾为唾，（唾生于舌下，足少阴肾脉循喉咙，挟舌本
也。）是谓“五液”。
五味所禁∶辛走气，气病无多食辛；（辛能散气也。）咸走血，血病无多食咸；（血得咸则凝结不流也。）
苦走骨，骨病无多食苦；（苦性沉降，阴也，骨属肾，亦阴也。骨得苦则沉阴益甚，骨重难举矣，故
骨病者禁苦。苦走骨，多食之令人变呕。又苦走血，病在血，无食苦；咸
走骨，病在骨，无食咸。盖火化苦，故走血；水化咸，故走骨。义亦当然也。）甘走肉，肉病无多食甘；（甘
能缓中，善生胀满，故肉病者无多食甘。甘走肉，多食之令人 心。）酸走筋，筋病无多食酸。（酸能收
缩，故病在筋者无多食酸。酸走筋，多食之令人癃。）是谓“五禁”，无令多食。（日嗜而欲食之，不可
多也，必自裁也，命曰“五裁”。）
五病所发∶阴病发于骨，（骨属肾，肾者阴中之阴也。）阳病发于血，（血属心，心者阳中之阳也。）
阴病发于肉，（肉属脾，脾者阴中之至阴也。）阳病发于冬，（阴胜则阳病也。）阴病发于夏，（阳胜则阴
病也。）是谓“五发”。
五邪所乱∶邪入于阳则狂，（邪入阳分，则为阳邪，邪热炽盛，故病为狂，阴不胜其阳，则脉流薄疾，
并乃狂。）邪入于阴则痹，（邪入阴分，则为阴邪。阴盛则血脉凝涩不通，故为病痹。）搏阳则为癫疾，
（搏，击也。邪搏于阳，则阳气受伤，故为癫疾，上文言“邪入于阳则狂”者，邪助其阳，阳之实也；此
言“搏阳则为癫疾”者，邪伐其阳，阳之虚也。故有为狂为癫之异。又邪入于阳，转则为癫疾，言转入阴分，
故为癫也。）搏阴则为喑，（邪搏于阴，则阴气受伤，故声为喑 。阴者，五脏之阴也。盖心主舌，而手少阴心
脉上走喉咙，系舌本；手太阴肺脉循喉咙；足太阴脾脉上行结于咽，连舌本，散舌下∶足厥阴肝脉循喉咙
之后，上入颃颡，而筋脉络于舌本；足少阴肾脉循喉咙，系舌本，故皆主病喑也。又邪入于阴，转则为喑，
言转入阳分则气病，故为喑也。）阳入之阴则静，（阳敛则藏，故静。）阴出之阳则怒，（阴发则躁，故怒。）
是谓“五乱”。
五邪所见∶春得秋脉，夏得冬脉，长夏得春脉，秋得夏脉，冬得长夏脉，名曰“阴出之阳”，病善怒，
不治。（所谓阴者，真脏也，所谓阳者，胃脘之阳也。凡此五邪，皆以真脏脉见而胃气绝，
故曰“阴出之阳”。阴盛阳衰，土败木贼，故病当善怒，不可治也。）是谓“五邪”，皆同命，死不治。（
此明五脉皆然也。）
五脏所藏∶心藏神，（精气之灵明也，两精相搏谓之神。）肺藏魄，（精气之质地也，并精而出入者
谓之魄。）肝藏魂，（神气之佐辅也，随神往来者谓之魂。）脾藏意，（神有所注者也，心有所忆谓之意。）
肾藏志，（意有专一者也，意之所存谓之志。）是谓“五脏所藏”。
五脏所主∶心主脉，（心主血脉，应火之动而营运周身也。）肺主皮，（肺主皮毛，应金之坚而保障
全体，捍御诸邪也。）肝主筋，（肝主筋膜，应木之柔而联系关节也。）脾主肉，（脾主肌肉，应土之浓而
蓄养万物也。）肾主骨，（肾主骨髓，应水石之沉坚，为立身之干，为万化之原也。）是谓“五主”。
五劳所伤∶久视伤血，（久视则劳神，故伤血。血者神气也。）久卧伤气，（久卧则阳气不伸，故伤气。）
久坐伤肉，（久坐则血脉滞于四体，故伤肉。）久立伤骨，（立者之劳在骨也。）久行伤筋，（行者之劳在
筋也。）是谓“五劳所伤”。
五脉应象∶肝脉弦，（ 弱而滑，端直以长，其应春。）心脉钩，（来盛去衰，外实内虚，故应夏。）
脾脉代，（代，更代也。脾脉和 ，分王四季，如春当和 而兼弦，夏当和 而兼钩，秋当和 而兼毛，冬
当和 而兼石，随时相代，故曰“代”，非中止之谓。）肺脉毛，（脉来浮虚，轻如毛羽，其应秋。）
肾脉石，（沉坚如石，其应冬。）是谓“五脏之脉”。
The Five Flavors Enter Corresponding Organs: Sour flavor enters the Liver, Pungent flavor enters the Lung, Bitter flavor enters the Heart, Salty flavor enters the Kidney, and Sweet flavor enters the Spleen; this is called the "Five Entries." (Each of the five flavors follows its own category, seeking resonance with similar Qi.)
Diseases Arising from the Five Organs: The Heart manifests as belching. (Belching refers to eructation. In cases of Heart Bi syndrome, dryness of the throat and frequent belching occur, indicating that belching originates from the Heart. Additionally, when the Taiyin channel qi terminates, one tends to belch and vomit. The Taiyin text states "Qi moves upward to the Heart causing belching" because excessive Yin Qi moves upward to affect the Yangming channel; since the Yangming channel connects to the Heart, it is said that "Qi moves upward to the Heart causing belching." When cold pathogen lodges in the Stomach, rebellious Qi ascends from below and disperses, then re-emerges from the Stomach, thus causing belching. From this perspective, the Heart, Spleen, and Stomach all present this syndrome, likely due to the stagnation of Fire and Earth Qi preventing smooth flow, resulting in this condition. Belching is the breath after a full meal. It is also described as a sound made while unconscious.) The Lung manifests as cough. (The Lung governs Qi and corresponds to Metal; pathogenic factors carrying the sound of Metal cause cough.) The Liver manifests as excessive talking. (The sound of dialogue is called "Yu" (talking). Talking originates from the Liver, symbolizing tree branches which are many and winding.) The Spleen manifests as swallowing. (The Spleen receives the five flavors, hence manifesting as swallowing, symbolizing Earth's inclusiveness as the归宿 of things.) The Kidney manifests as yawning and sneezing. (Yawning is stretching the mouth; sneezing is expelling air through the nose. When Yang Qi is not yet settled but is drawn by Yin, yawning occurs; when Yang Qi desires to reach out but is triggered by Yin, sneezing occurs. With excess Yin at the lower jiao and Qi transformation occurring in Water, both belong to the Kidney. Therefore, those with excess Yang do not yawn, and those with deficiency at the lower jiao do not sneeze; this is known to be related to the Kidney.) The Stomach manifests as rebellious Qi, hiccups, and fear. (The Stomach is the sea of water and grain; disharmony in the Stomach leads to rebellious Qi. Hiccups refer to hiccupping; cold in the Stomach causes hiccups. Fear is the emotion of the Kidney; the Stomach belongs to Earth and the Kidney to Water; when Earth pathogen injures the Kidney, fear arises, so these involve the Stomach.) The Large Intestine and Small Intestine manifest as diarrhea. (The Large Intestine is the palace of transmission; the Small Intestine is the palace of reception. If the Small Intestine fails to separate clear from turbid, the Large Intestine's transmission becomes unstable, leading to diarrhea.) The Lower Jiao overflowing leads to edema. (The Lower Jiao is where fluids are distributed; if Qi does not transform, body fluids fail to circulate, overflowing into muscles to form edema.) Bladder dysfunction leads to strangury (difficulty urinating), and lack of restraint leads to enuresis. (The Bladder is the palace of body fluids; its patency depends on Qi transformation. Strangury can result from excess pathogens obstructing the Bladder and blocking Qi, or from deficiency of Kidney Qi failing to transform fluids, representing excess and deficiency patterns of strangury. Enuresis results from the Lower Jiao's inability to restrain, indicating Bladder insecurity and deficiency. Since the Sanjiao is the palace of channels and the source of water pathways, the Sanjiao is also associated with the Bladder.) The Gallbladder manifests as irritability. (Irritability is the emotion of the Liver, and the Gallbladder shares this; the Liver and Gallbladder are interior-exterior pairs, both possessing rigid Qi, with the Liver's function depending on the Gallbladder.) This is called the "Five Diseases." (Each of the five Zang organs has five disease manifestations.)
The Merging of Five Jing Essences: When Jing essence merges into the Heart, there is joy. (Merge means gather. Jing essence is stored in each Zang organ. Merging into the Heart represents Fire Qi. When Qi merges into the Heart, Shen is in excess, so the emotion is joy. Excessive joy injures Po because Heart Fire excess overacts on Lung Metal.) When merging into the Lung, there is grief. (Qi merging into the Lung overacts on Liver Wood causing grief, indicating Liver deficiency. Grief moving internally injures Hun.) When merging into the Liver, there is worry. (Qi merging into the Liver overacts on Spleen Earth causing worry, indicating Spleen deficiency. Unresolved worry injures Yi.) When merging into the Spleen, there is apprehension. (Qi merging into the Spleen makes Spleen excess overact on Kidney Water, causing apprehension. Unresolved fear injures Jing.) When merging into the Kidney, there is fear. (Qi merging into the Kidney overacts on Heart deficiency causing fear. Startled fright and overthinking injure Shen; when Shen is injured, fear and loss of self-control occur.) This is called the "Five Merges," referring to pathological merging due to deficiency. (When Zang Qi is deficient, controlling Qi merges into it.)
What the Five Zang Organs Dislike: The Heart dislikes heat. (The Heart belongs to Fire; excessive heat causes disease, hence it dislikes heat.) The Lung dislikes cold. (The Lung belongs to Metal and governs skin and hair; cold Metal causes disease, hence it dislikes cold.) The Liver dislikes wind. (The Liver belongs to Wood and resonates with wind; contracting wind injures sinews, hence it dislikes wind.) The Spleen dislikes dampness. (The Spleen belongs to Earth and resonates with dampness; excess dampness injures muscles, hence it dislikes dampness.) The Kidney dislikes dryness. (The Kidney belongs to Water and stores essence; excess dryness injures essence, hence it dislikes dryness.) This is called the "Five Dislikes."
The Five Fluids Transformed by the Zang Organs: The Heart transforms sweat. (The Heart governs Blood; sweat is the surplus of Blood.) The Lung transforms nasal mucus. (Nasal mucus exits the nose, which is the orifice of the Lung.) The Liver transforms tears. (Tears exit the eyes, which are the orifices of the Liver.) The Spleen transforms saliva (thin fluid). (Saliva exits the mouth, which is the orifice of the Spleen.) The Kidney transforms thick saliva. (Thick saliva is produced under the tongue; the Foot-Shaoyin Kidney meridian runs along the throat and flanks the root of the tongue.) This is called the "Five Fluids."
Prohibitions Regarding the Five Flavors: Pungent flavor moves Qi; for Qi disorders, do not eat much pungent food. (Pungent disperses Qi.) Salty flavor moves Blood; for Blood disorders, do not eat much salty food. (Blood coagulates and stops flowing when exposed to salt.) Bitter flavor moves to the bones; for bone disorders, do not eat much bitter food. (Bitter is sinking and descending, belonging to Yin; bones belong to the Kidney, also Yin. Bones exposed to bitter become excessively Yin-heavy and difficult to lift, so bitter is prohibited for bone disorders. Eating too much bitter food causes vomiting. Also, bitter moves to Blood; for Blood disorders, avoid bitter. Salty moves to bones; for bone disorders, avoid salty. Fire transforms bitter, so it moves to Blood; Water transforms salty, so it moves to bones. The principle holds.) Sweet flavor moves to flesh; for flesh disorders, do not eat much sweet food. (Sweet moderates the middle but easily causes distension, so sweet is avoided for flesh disorders. Eating too much sweet food causes... [text incomplete]) Sour flavor moves to sinews; for sinew disorders, do not eat much sour food. (Sour contracts, so it is avoided for sinew disorders. Eating too much sour food causes strangury.) This is called the "Five Prohibitions"; do not allow excessive consumption. (Even if one craves them daily, one must not eat too much; self-restraint is required, termed the "Five Restraints.")
Emission Sites of Five Pathogens: Yin diseases originate in the bones. (Bones belong to the Kidney, which is Yin within Yin.) Yang diseases originate in the blood. (Blood belongs to the Heart, which is Yang within Yang.) Yin diseases originate in the flesh. (Flesh belongs to the Spleen, which is Ultimate Yin within Yin.) Yang diseases originate in winter. (Excess Yin causes Yang disease.) Yin diseases originate in summer. (Excess Yang causes Yin disease.) This is called the "Five Emissions."
Disorder Caused by Five Pathogens: Pathogens entering the Yang level cause mania. (Pathogens entering the Yang level become Yang pathogens; intense heat causes mania; when Yin cannot overcome Yang, pulses flow rapidly, leading to mania.) Pathogens entering the Yin level cause bi-syndrome (obstruction). (Pathogens entering the Yin level become Yin pathogens; Yin excess causes blood vessels to congeal and obstruct, leading to bi-syndrome.) Pathogens clashing with Yang cause epilepsy. (Clash means strike. Pathogens striking Yang injure Yang Qi, causing epilepsy. The previous statement "pathogens entering Yang cause mania" refers to pathogens assisting Yang (excess); this statement "clashing with Yang causes epilepsy" refers to pathogens attacking Yang (deficiency). Hence the difference between mania and epilepsy. Also, pathogens entering Yang may turn into epilepsy, meaning they have turned into the Yin level.) Pathogens clashing with Yin cause aphonia. (Pathogens clashing with Yin injure Yin Qi, causing voice loss. Yin here refers to the Yin of the five Zang organs. The Heart governs the tongue, and the Hand-Shaoyin Heart meridian runs up the throat to tie the tongue root; the Hand-Taiyin Lung meridian circles the throat; the Foot-Taiyin Spleen meridian ascends to knot at the pharynx, connecting to the tongue root and spreading under the tongue; the Foot-Jueyin Liver meridian runs behind the throat, entering the epiglottis, with sinews connecting to the tongue root; the Foot-Shaoyin Kidney meridian runs along the throat, tying the tongue root. Thus, all can cause aphonia. Also, pathogens entering Yin may turn into aphonia, meaning turning to the Yang level affects Qi, causing aphonia.) Yang entering Yin causes quietness. (Yang收敛 implies storage, hence quietness.) Yin emerging to Yang causes anger. (Yin emerging implies agitation, hence anger.) This is called the "Five Disorders."
Manifestations of Five Abnormal Pulses: Autumn pulse in Spring, Winter pulse in Summer, Long Summer pulse in Spring, Summer pulse in Autumn, Long Summer pulse in Winter are named "Yin emerging to Yang." Patients are prone to anger and the condition is incurable. (Yin refers to the True Zang pulse; Yang refers to the Yang of the Stomach cavity. These five abnormalities indicate the appearance of True Zang pulses and the extinction of Stomach Qi, hence "Yin emerging to Yang." Yin excess and Yang decline, Earth failure and Wood aggression, lead to anger and incurability.) This is called the "Five Abnormalities," all pointing to death and incurability. (This clarifies that all five pulses behave similarly.)
What the Five Zang Organs Store: The Heart stores Shen (Spirit). (The spiritual clarity of Jing essence; interaction of two essences is called Shen.) The Lung stores Po (Corporeal Soul). (The material quality of Jing essence; what exits and enters with essence is called Po.) The Liver stores Hun (Ethereal Soul). (The assistant to Shen spirit; what travels with Shen is called Hun.) The Spleen stores Yi (Intent). (Where Shen focuses; memory of the Heart is called Yi.) The Kidney stores Zhi (Will). (Where Intent concentrates; what is retained by Intent is called Zhi.) This is called "What the Five Zang Organs Store."
What the Five Zang Organs Govern: The Heart governs the vessels. (The Heart governs blood vessels, responding to Fire's movement to circulate throughout the body.) The Lung governs the skin. (The Lung governs skin and hair, responding to Metal's firmness to protect the whole body and defend against pathogens.) The Liver governs the sinews. (The Liver governs tendons and ligaments, responding to Wood's flexibility to connect joints.) The Spleen governs the flesh. (The Spleen governs muscles, responding to Earth's richness to nourish all things.) The Kidney governs the bones. (The Kidney governs bone marrow, responding to the depth and firmness of water and stone, serving as the pillar of the body and the origin of ten thousand transformations.) This is called the "Five Governs."
Injuries Caused by Five Labors: Prolonged viewing injures Blood. (Prolonged viewing fatigues Shen, thus injuring Blood. Blood is the carrier of Shen Qi.) Prolonged lying down injures Qi. (Prolonged lying down prevents Yang Qi from extending, thus injuring Qi.) Prolonged sitting injures flesh. (Prolonged sitting causes blood stasis in the four limbs, thus injuring flesh.) Prolonged standing injures bones. (The labor of standing lies in the bones.) Prolonged walking injures sinews. (The labor of walking lies in the sinews.) This is called "Injuries Caused by Five Labors."
Correspondence of Five Pulses to Phenomena: Liver pulse is Wiry. (Weak and slippery, straight and long, corresponding to Spring.) Heart pulse is Hooked. (Strong arrival and weak departure, exterior excess and interior deficiency, thus corresponding to Summer.) Spleen pulse is Intermitting/Changing. (Intermitting means changing. The Spleen pulse is harmonious, ruling each season; in Spring it is harmonious with Wiry, in Summer Hooked, in Autumn Floating, in Winter Deep, changing with time, hence "Intermitting," not meaning cessation.) Lung pulse is Feather-like. (Pulse comes floating and empty, light as feathers, corresponding to Autumn.) Kidney pulse is Stone-like. (Deep and firm like stone, corresponding to Winter.) This is called the "Pulses of the Five Zang Organs."