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。
茯苓淡，为在天之阳也。阳当上行，何谓利水而泄下？《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。麻黄苦，为在地之阴也。
阴当下行，何谓发汗而升上？《经》云∶味之薄者，乃阴中之阳，所以麻黄升上而发汗。然
而，
升上亦不离乎阴之体，故入手太阴。附子，气之浓者，乃阳中之阳，故《经》云∶发热。大
黄，味之浓者，乃阴中之阴，故《经》云∶泄下。粥淡，为阳中之阴，所以利小便。茶苦，
为阴
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，入求责法）。
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，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。又，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，卫不可不温。血温卫和，荣卫将行，常有天命矣。
Bitter herbs with a neutral nature ascend; slightly cold herbs with a neutral nature also ascend.
Sweet and acrid herbs with a neutral nature descend; sweet and cold herbs purge fire.
Bitter and cold herbs purge damp-heat; bitter, sweet, and cold herbs purge blood-heat.
Fuling (Poria) has a bland taste and belongs to the Yang of Heaven. Yang should ascend upwards; why is it said that it promotes urination and drains downwards? The *Classic* states: "Substances with thin qi are Yin within Yang." Therefore, Fuling promotes urination and drains downwards. However, draining downwards does not depart from its Yang substance, so it enters the Hand-Taiyang Bladder channel. Mahuang (Ephedrae Herba) has a bitter taste and belongs to the Yin of Earth. Yin should descend downwards; why is it said that it induces sweating and ascends upwards? The *Classic* states: "Substances with thin flavors are Yang within Yin." Therefore, Mahuang ascends upwards and induces sweating. However, ascending upwards does not depart from its Yin substance, so it enters the Hand-Taiyin Lung channel. Fuzi (Aconiti Lateralis Radix Praeparata) has thick qi and is Yang within Yang, so the *Classic* states: "It generates heat." Dahuang (Rhei Radix et Rhizoma) has thick flavor and is Yin within Yin, so the *Classic* states: "It drains downwards." Congee is bland and is Yang within Yin, therefore it promotes urination. Tea is bitter and is Yin...
Liver and Gallbladder: Acrid in flavor, sour tonifies and acrid purges; warm in qi, warm tonifies and cool purges (The meridians of the Liver and Gallbladder differ in anterior-posterior cold and heat, reversing and exchanging順逆; refer to the method of seeking responsibility).
Heart and Small Intestine: Salty in flavor, salty tonifies and sweet purges; hot in qi, hot tonifies and cold purges (Tonification and purgation of the Sanjiao and Mingmen are the same).
Spleen and Stomach: Sweet in flavor, sweet tonifies and bitter purges; warm in qi, tonification and purgation regarding coolness, cold, and heat follow their appropriateness (Reversing and following exchange; refer to the method of seeking responsibility).
Lungs and Large Intestine: Sour in flavor, sour tonifies and acrid purges; cool in qi, cool tonifies and warm purges.
Kidneys and Bladder: Bitter in flavor, bitter tonifies and salty purges; cold in qi, cold tonifies and hot purges.
The Five Zang organs balance each other; if one organ is unbalanced, the organ that controls it balances it. This is what is meant by saying: "Abundance of grain leads to prosperity, absence of grain leads to demise." When fluids leave, Ying (Nutritive Qi) scatters; when grain is consumed, Wei (Defensive Qi) perishes. With Ying scattering and Wei perishing, Shen (Spirit) has no abode. Furthermore, Zhang Zhongjing said: "When water enters the meridians, blood is formed; when grain enters the stomach, the vessel pathways begin to flow." Therefore, blood must be nourished, and Wei Qi must be warmed. If blood is warm and Wei Qi is harmonious, Ying and Wei will circulate, thereby sustaining life's mandate.