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(Su Wen, Chapter 6: The Six Sections and Viscera Manifestations - Appendix: On the Theory of Roots, Barks, and Trees)

The Yellow Emperor asked: I have heard that Qi combines to form shape, and names are established according to changes in shape. Regarding the movement of Heaven and Earth, and the transformation of Yin and Yang, which is less and which is more among all things? May I hear about it? (Because the combination of Qi gives rise to the forms of all things, and because changes in form give rise to the names of all things, these are all due to the movement of Heaven and Earth and the transformation of Yin and Yang. However, given the vastness of all things, determining which is fewer or more involves definite numbers. Wishing to know this in detail, I pose this question.)

Qibo replied: What a thorough question! Heaven is infinitely vast and cannot be measured; Earth is immensely large and cannot be quantified. You ask with profound spiritual insight; please allow me to state its principles. (Heaven and Earth are vast and immeasurable, and all things are numerous and difficult to fully comprehend. Requesting to state the principles means listing only the essential points.) Grasses grow in five colors; the variations of these five colors are too many to see completely. Grasses produce five flavors; the subtleties of these five flavors are too many to taste exhaustively. (When speaking of grass, trees are included as well. Green, yellow, red, white, and black are the primary colors, but there are differences in depth and mixture, so the variations of the five colors are endless. Sour, pungent, sweet, bitter, and salty are the primary flavors, but there are distinctions in intensity and quality, so the nuances of the five flavors are inexhaustible. Even considering just the variations of these five colors and flavors, they cannot be exhausted, let alone the transformations of Heaven, Earth, and all things.) People's desires differ, each having its own affinity. (The nature of things is uneven; each has its own desires. Sounds, sights, odors, and tastes each have their appropriate correspondences, thus each has its own connection.) Heaven nourishes humans with the Five Qi, and Earth nourishes humans with the Five Flavors. (Heaven nourishes humans with Qi: the musky odor enters the Liver, the scorched odor enters the Heart, the fragrant odor enters the Spleen, the fishy odor enters the Lung, and the putrid odor enters the Kidney. Earth nourishes humans with flavors: sour first enters the Liver, bitter first enters the Heart, sweet first enters the Spleen, pungent first enters the Lung, and salty first enters the Kidney. Clear Yang transforms into Qi originating from Heaven, while turbid Yin forms Flavor originating from Earth. Thus, Heaven nourishes humans with Qi, and Earth nourishes humans with Flavor. This is the movement of Heaven and Earth, the transformation of Yin and Yang, and the reason for the formation of the human body.) The Five Qi enter through the nose and are stored in the Heart and Lung, causing the complexion to become bright and clear, and the voice to become resonant. (The Five Qi enter through the nose, pass through the throat, and are stored in the Heart and Lung, reaching the Five Zang organs. When Heart Qi is sufficient, the complexion is bright; when Lung Qi is sufficient, the voice is distinct. The Heart governs Blood, hence its brilliance manifests on the face. The Lung governs Qi, hence it produces sound.) The Five Flavors enter through the mouth and are stored in the intestines and stomach. The flavors are stored to nourish the Qi of the Five Zang organs. When Qi is harmonious, life arises; fluids and essence mutually complete each other, and Spirit naturally generates. (The Five Flavors enter through the mouth, pass through the pharynx, and are stored in the intestines and stomach. The Stomach stores the flavors to nourish the Qi of the Five Zang organs, transforming them into fluids and essence to form Jing (Essence). When Essence and Qi are sufficient, Spirit naturally arises. The way of human life lies herein. The cause of this formation lies in the Qi of Heaven and the Flavor of Earth. Among Qi and Flavor, those most relevant to application are found between medicine and food. Commentary: In this chapter, the Yellow Emperor asks about the transformation of Heaven, Earth, Yin, and Yang, but Qibo responds solely with grass, thereby elucidating the principles of the Five Qi and Five Flavors. Readers might think he is merely talking about grass, unaware that human life relies entirely upon these. Thus, he specifically clarifies the meaning, showing deep concern. While residing in Beijing, I once treated an official who was recovering from illness, having improved by seven or eight parts, with the condition stabilizing. Suddenly, his friend recommended a fraudulent and mediocre practitioner who claimed expertise in Dao Yin (guiding and pulling exercises) and Zai Jie (a vitality cultivation technique), disparaging physicians and hoping to claim credit. He stated: "Medicine, though an ancient method, can only treat mild diseases and non-fatal illnesses. As for preserving true Qi, reconnecting vital energy, consolidating the root, and reversing decline, can roots and barks really achieve such feats?" The patient was delighted and believed him to be a deity. Thereafter, whenever seeing someone with a good complexion, he would say he had recently learned divine arts and escaped severe illness, relying on this person primarily and using medicine secondarily. Hearing this, I felt deeply unjust. Yet, privately considering it, how could I bear to relegate the Way of the Ancient Sages to a secondary role? Therefore, I declined and paid no attention. Soon after, his old disease flared up severely, and he sent messengers multiple times urgently requesting my help. Reluctantly, I agreed, akin to Feng Fu resuming hunting. Upon arrival, I found he had been using his methods for a long time, and his condition had worsened significantly. I exerted all my effort and barely saved him. I then asked: "I previously heard of your success with Dao Yin; why have you reached this state?" He answered shamefully: "That is indeed one perspective, but it lacks evidence. When illness strikes, it is useless. It seems one should not compete with this path." I told him: "The ancestors of medicine, the Three Sovereigns, existed long ago; it is not easy to discuss lightly. Although the teachings of Xuanyuan and Qibo did not discard concepts like tranquility, emptiness, and breathing in essence, the appropriateness of urgency and leisure has its uses. If, in times of health, one preserves and nurtures inherent vitality, it suffices to aid in preventing disease and prolonging life. For those skilled in cultivation, this is indispensable knowledge. However, once disease is formed and Ying (Defensive) and Wei (Nutritive) Qi are disrupted, abandoning medicine and hoping to eliminate pathogens and restore Yuan (Original) Qi is impossible. It is like needing armies in chaotic times or grain in famines—absolutely necessary. This refers precisely to medicine. Who says roots and barks can be despised? I have further to say: Historical records state humans are born in the Yin month. Zhu Xi said: Yin represents the human lineage. Yin belongs to the Three Yangs and is the season of Wood's prosperity. Humans correspond to it, indicating humans belong to Wood. Consider the utility of health preservation: Where do fine grains come from? Where do rich, fresh, sweet, and crisp foods originate? Where do high halls and wide mansions come from? Where do cloth and furs come from? Thus, regarding humans and plants, food, drink, dwelling, and clothing cannot be absent for a moment; without them, there is no life. Is it true that humans belong to Wood? Grain and food obtain the 'correct' flavor and aroma of plants; medicines obtain the 'deviant' flavor and aroma. The correct often has deficiencies; the deviant often has strengths. Using strength to treat deficiency achieves harmony, nurturing all things. This is the function of medicine: responding to similar sounds and seeking similar energies. Who could consider this negligible? Therefore, Shennong, the Great Sage, did not fear toxicity but tasted hundreds of herbs to save the people—these very roots and barks. What arrogant scholar dares to speak rashly and belittle the Way of the Sages?" The patient said: "Excellent words! I respectfully accept your teaching." The speaker, hearing this, shrank his neck and sweated, unable to face him for a long time. Observing the words in this chapter, I realize Qibo's intent lies here as well, so I append this to clarify its meaning.)