夫天食人以五气。地食人以五味。五气入鼻。藏于心肺。上使五色修明。音响能彰。五
味入
口。藏于肠胃。味有所藏。以养五气。气和而生。津液相成。神乃自生。经脉别论云。食气
入胃。浊气归心。淫精于脉。脉气流经。经气归肝。朝百脉输精于皮毛。毛脉合精行气于腑
腑精神明。留于四脏。气归于权衡。权衡以平。气口成寸。以决死生。饮入于胃。游溢
精气。上输于脾。脾气散精。上通于肺。通调水道。下输膀胱。水精四布。五经并行。
此说营气谷气。上升奉生者也。上升于头。入手之三阳。三阳得之。散之六腑。六腑下
行。滋养五脏。通九窍。利周身百脉也。
黄帝针经曰。手少阴之别。名通理。系舌本。是少阴之正系舌本。是太阴之正贯舌本。
足太
阴之脉散舌下。足少阴之脉侠舌本。针经云。足阳明之脉。根于厉兑结于廉泉。一名舌本。
在颔下结喉上。治舌下肿难言。舌纵涎退场门噤。舌根急缩。下食难。刺疟论云。舌下两脉者
廉泉也。刺禁论云。刺舌下脉太过。血不止为喑。刺节真邪论云。取廉泉穴。血变而止。
以明宜出血。禁用气针。或问。取廉泉穴二说不同。一说取颔下结喉上。一说取舌下两脉。
何者为当。答曰。舌本者。乃舌根蒂也。若取舌下两脉。是取舌梢也。舌标也。此法误也。
当取颔下者为当。此舌根也。况足阳明之脉。根于厉兑。结于廉泉。颔下、乃足阳明脉之所
行也。若取舌下两脉。非阳明经也。戊与癸合。廉泉、少阴也。治涎下。解辞云。胃中热上
溢。廉泉开故涎下。当出血。以泻胃中之热。又知非舌下之两脉也。以颔下喉咙者为准。胀
论曰。廉泉玉英者。津液之道路也。
Heaven nourishes humans with the Five Qi (Wu Qi, five elemental energies), and Earth nourishes humans with the Five Flavors (Wu Wei, sour, bitter, sweet, pungent, salty). The Five Qi enter through the nose and are stored in the Heart and Lungs, manifesting upward as a lustrous complexion and clear voice. The Five Flavors enter through the mouth and are stored in the Stomach and Intestines; the essence derived from flavors nourishes the Five Qi. When the Qi is harmonious, life arises; when fluids and essence are mutually formed, Spirit (Shen) naturally emerges. *Jingmai Bie Lun* (Treatise on the Distinct Channels) states: "When food qi enters the Stomach, the turbid qi returns to the Heart, saturating the vessels with essence. Vessel qi flows through the channels, channel qi returns to the Liver, gathering in all vessels to transmit essence to the skin and hair. The essence of skin and vessels combines to move qi through the Fu organs. The spirit of the Fu organs remains bright, residing in the Four Zang organs (Heart, Liver, Spleen, Kidney). Qi returns to balance. Through this balance, the Cun Kou pulse is formed, used to determine life and death." When water enters the Stomach, its essence overflows and is transported upward to the Spleen. The Spleen disperses essence, transmitting it upward to the Lung. The Lung regulates the water passages, transporting them downward to the Bladder. Water essence distributes throughout, and the Five Channels run in parallel. This describes how Ying Qi (Nutrient Qi) and Gu Qi (Grain Qi) ascend to sustain life. Ascending to the head, they enter the Hand Three Yang Channels. Upon receiving this essence, the Three Yang Channels disperse it to the Six Fu organs. The Six Fu organs descend to nourish the Five Zang organs, unblocking the Nine Orifices and benefiting the hundred vessels of the body.
*Huangdi Zhenjing* (The Yellow Emperor's Classic of Acupuncture) states: "The Luo-connecting vessel of the Hand Shaoyin (Heart) channel is named Tongli, connecting to the root of the tongue." This indicates that the Zheng (Regular) branch of the Shaoyin connects to the root of the tongue. The Zheng branch of the Taiyin (Spleen) penetrates the root of the tongue. The meridian of the Foot Taiyin (Spleen) scatters beneath the tongue. The meridian of the Foot Shaoyin (Kidney) runs alongside the root of the tongue. *Zhenjing* states: "The meridian of the Foot Yangming (Stomach) originates at Lidui (ST45) and terminates at Lianquan (RN23)." Lianquan is also known as Sheben (Root of the Tongue), located below the mandible and above the laryngeal prominence. It treats swelling under the tongue making speech difficult, tongue deviation with drooling, trismus, acute retraction of the tongue root, and difficulty swallowing. *Cinu Lun* (Treatise on Needling for Malaria) states: "The two vessels under the tongue are Lianquan." *Cijin Lun* (Treatise on Acupuncture Taboos) states: "If needling the vessels under the tongue is too deep, continuous bleeding will cause aphonia." *Cijie Zhenxie Lun* (Treatise on Needling Sections and True Pathogens) states: "Select the Lianquan point; stop when the blood changes color [from dark to bright]." This clarifies that bloodletting is appropriate, while using needles to manipulate Qi (Qi needle technique) is contraindicated. A question arises: There are two different interpretations regarding the selection of Lianquan. One interpretation selects the point below the mandible and above the larynx; the other selects the two vessels under the tongue. Which is correct? The answer is: Sheben refers to the root of the tongue. If one selects the two vessels under the tongue, one is selecting the tip of the tongue (Shebiao), which is erroneous. One should select the location below the mandible, which is the true root of the tongue. Furthermore, the Foot Yangming meridian originates at Lidui and terminates at Lianquan; the area below the mandible is where the Foot Yangming meridian travels. Selecting the vessels under the tongue does not correspond to the Yangming channel. In Heavenly Stems, Wu (Yang Earth) combines with Gui (Yin Water); Lianquan belongs to the Shaoyin category and treats excessive salivation. Commentary explains: "Heat in the Stomasm rises and overflows; because Lianquan opens, saliva flows down. Bloodletting should be performed to drain the heat in the Stomach." From this, we know it does not refer to the two vessels under the tongue. The standard is the location below the throat. *Zhang Lun* (Treatise on Distension) states: "Lianquan and Yuying are the pathways for fluids."