茯苓 淡为在天之阴。阳也。阳当上行。何为利水而泄下。经云。气之薄者乃阳中之阴。所以
茯苓利水而泄下。然而泄下亦不离乎阳之体。故入手太阳也。
麻黄 苦为在地之阴。阴也。阴当下行。何谓发汗而升上。经云。味之薄者乃阴中之阳。所以
麻黄发汗而升上。亦不离乎阴之体。故入手太阴也。
附子 热、气之浓者。乃阳中之阳。故经云发热。
大黄 苦、味之浓者。乃阴中之阴。故经云泄下。
粥 淡为阳中之阳。所以利小便。
茶 苦为阴中之阳。所以清头目。
清阳发腠理。 清之清者也。
清阳实四肢。 清之浊者也。
浊阴归六腑。 浊之浊者也。
浊阴走五脏。 浊之清者也。
苦药平升。微寒平亦升。甘辛药平降。
甘寒泻火。苦寒泻湿热。苦甘寒泻血热。
肝胆（味）辛补酸泻。（气）温补凉泻。（肝胆之经。前后寒热不同。逆顺互换。入求责法
）
心小肠。（味）咸补甘泻。（气）热补寒泻。（三焦命门补泻同）
脾胃。（味）甘补苦泻。（气）温凉寒热补泻。（各从其宜。逆从互换。入求实法）
肺大肠。（味）酸补辛泻。（气）凉补温泻。
肾膀胱。（味） 苦补咸泻（气） 寒补热泻。
五脏更相平也。若一脏不平。所胜平之。此之谓也。故云安谷则昌。绝谷则亡。水去则荣散。
谷消则卫亡。
荣散卫亡。神无所居。仲景云。水入于经。其血乃成。谷入于胃。脉道乃行。故血不可不养。
气不可不温。血温气和。荣卫流行。常有天命。
Poria (Fuling): The bland taste belongs to the Yin of Heaven, yet it possesses Yang attributes. Yang Qi should ascend; why does it promote diuresis and drain downward? The Classic states: "Subtle Qi is Yin within Yang." Therefore, Poria promotes diuresis and drains downward. However, its draining action does not depart from the substance of Yang; thus, it enters the Hand-Taiyang channel.
Ephedrae Herba (Mahuang): The bitter taste belongs to the Yin of Earth, possessing Yin attributes. Yin Qi should descend; why does it induce sweating and ascend? The Classic states: "Subtle flavor is Yang within Yin." Therefore, Ephedrae Herba induces sweating and ascends. This also does not depart from the substance of Yin; thus, it enters the Hand-Taiyin channel.
Aconiti Lateralis Radix Praeparata (Fuzi): Hot in nature, with dense aroma and flavor, it is Yang within Yang. Hence, the Classic states it generates heat.
Rhei Radix et Rhizoma (Dahuang): Bitter in taste, with dense flavor, it is Yin within Yin. Hence, the Classic states it drains downward.
Porridge: The bland taste is Yang within Yang; therefore, it promotes urination.
Tea: The bitter taste is Yin within Yang; therefore, it clears the head and eyes.
Clear Yang disperses into the Couli (interstices of skin and muscles); this is the most clear aspect of Clear Yang.
Clear Yang fills the four limbs; this is the turbid aspect of Clear Yang.
Turbid Yin returns to the Six Fu-organs; this is the most turbid aspect of Turbid Yin.
Turbid Yin travels to the Five Zang-organs; this is the clear aspect of Turbid Yin.
Bitter herbs that are neutral in nature ascend; slightly cold herbs that are neutral in nature also ascend. Sweet and acrid herbs that are neutral in nature descend.
Sweet-cold herbs purge Fire; bitter-cold herbs purge Damp-Heat; bitter-sweet-cold herbs purge Blood-Heat.
Liver and Gallbladder: Acrid tonifies, Sour drains; Warm tonifies, Cool drains. (The meridians of Liver and Gallbladder have different cold/heat properties anteriorly and posteriorly; reversal and adherence can be interchanged, requiring investigation via the method of seeking responsibility).
Heart and Small Intestine: Salty tonifies, Sweet drains; Hot tonifies, Cold drains. (The tonification and drainage methods for Sanjiao and Mingmen are the same).
Spleen and Stomach: Sweet tonifies, Bitter drains; Warm, Cool, Cold, and Hot are used for tonification and drainage according to appropriateness; reversal and adherence can be interchanged, requiring investigation via the method of seeking reality).
Lung and Large Intestine: Sour tonifies, Acrid drains; Cool tonifies, Warm drains.
Kidney and Bladder: Bitter tonifies, Salty drains; Cold tonifies, Hot drains.
The Five Zang-organs mutually balance each other. If one Zang is imbalanced, the organ that overcomes it is used to pacify it. This is what is meant by saying: "Abundant grain leads to prosperity; absence of grain leads to demise. Loss of fluids leads to dispersion of Ying; consumption of grain leads to loss of Wei."
When Ying disperses and Wei perishes, Shen (Spirit) has no abode. Zhang Zhongjing said: "Water entering the meridians transforms into blood; grain entering the stomach allows the vessel pathways to flow." Therefore, blood must not fail to be nourished, and Qi must not fail to be warmed. When blood is warm and Qi is harmonious, Ying and Wei circulate smoothly, allowing one to fulfill their natural lifespan.