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In the Zi and Wu years, the Superior Qi (Si Tian) is Shaoyin (Lesser Yin); in the Chou and Wei years, the Superior Qi is Taiyin (Greater Yin); in the Yin and Shen years, the Superior Qi is Shaoyang (Lesser Yang); in the Mao and You years, the Superior Qi is Yangming (Bright Yang); in the Chen and Xu years, the Superior Qi is Taiyang (Greater Yang); in the Si and Hai years, the Superior Qi is Jueyin (Terminal Yin). Shaoyin is referred to as the Biao (Mark/Epiphenomenon), and Jueyin is referred to as the Zhong (End/Terminal). Above Jueyin, Wind Qi governs; above Shaoyin, Heat Qi governs; above Taiyin, Dampness Qi governs; above Shaoyang, Ministerial Fire Qi governs; above Yangming, Dryness Qi governs; above Taiyang, Cold Qi governs. These are called the Ben (Root/Foundation). (See Category of Yunqi, Part 3.)

Above Shaoyang, Fire Qi governs, with Jueyin as the Zhongjian (Intermediate Manifestation/Interior-Exterior Pair); above Yangming, Dryness Qi governs, with Taiyin as the Zhongjian; above Taiyang, Cold Qi governs, with Shaoyin as the Zhongjian; above Jueyin, Wind Qi governs, with Shaoyang as the Zhongjian; above Shaoyin, Heat Qi governs, with Taiyang as the Zhongjian; above Taiyin, Dampness Qi governs, with Yangming as the Zhongjian. This is called the Ben (Root). Below the Ben is the Zhongjian (Intermediate Manifestation); below the Zhongjian is the Biao (Mark/Epiphenomenon) of the Qi. When the Ben and Biao differ, the corresponding Qi manifests different phenomena. (See Yunqi, Part 6.)

Wind Qi moves on the earth; this is the Ben (Root), and the other Qi follow the same pattern. That which originates from Heaven is the Qi of Heaven; that which originates from Earth is the Qi of Earth. (See Yunqi, Part 24.)

In Spring and Summer, treat the Biao (Mark/Epiphenomenon) first, then the Ben (Root); in Autumn and Winter, treat the Ben (Root) first, then the Biao (Mark/Epiphenomenon). (See Lunzhi, Part 2.)

The patient is the Ben (Root), and the physician is the Biao (Mark/Epiphenomenon). If the Ben and Biao do not correspond (i.e., if there is no cooperation between doctor and patient), the Pathogenic Qi cannot be subdued. (See Lunzhi, Part 15.)

Qi is divided into Zhenqi (True Qi), Zhengqi (Upright Qi), and Xieqi (Pathogenic Qi). Zhenqi (True Qi) is received from Heaven (pre-natal endowment) and combines with Guqi (Grain Qi/post-natal nutrition) to nourish the body. Zhengqi (Upright Qi) refers to normal wind, coming from one direction, neither Shifeng (Solid/Proper Wind) nor Xufeng (Empty/Deficient Wind). Xieqi (Pathogenic Qi) refers to the damaging effects of Xufeng (Empty/Deficient Wind) on humans. (See Category of Diseases, Part 4.)

The Lung is the root of Qi. (See Zangxiang, Part 2.)

Qi becomes obstructed internally. (See Disease 34.)

Internal Qi is a treasure. (See Lunzhi, Part 18.)

What Heaven gives us is De (Virtue/Essence), and what Earth gives us is Qi. De flows and Qi condenses, giving rise to life. (See Zangxiang, Part 9.)

Therefore, Shen (Spirit) is the refined essence of water and grain. (See Zangxiang, Part 27.)

Humans receive Qi from food. Food enters the Stomach, is transmitted to the Lung, and all Five Zang and Six Fu organs receive Qi. Yingqi (Nutrient Qi) and Weiqi (Defensive Qi) are refined essence; Blood is Shenqi (Spirit Qi). Thus, although Blood and Qi have different names, they are of the same category. (See Jingluo, Part 23.)

Food enters the Stomach, and Stomach Qi ascends to pour into the Lung. (See Disease 79.)

The way of Yingqi (Nutrient Qi) holds refined grain as its treasure. Food enters the Stomach, is transmitted to the Lung, overflows internally, spreads externally, and its pure and concentrated portion travels through the meridians. (See Jingluo, Part 24.)

When food enters the Stomach, its essence is scattered to the Liver, nourishing the sinews. When food enters the Stomach, its turbid part goes to the Heart, nourishing the vessels. When drink enters the Stomach, its clear essence floats and overflows, ascending to be transported by the Spleen. The Spleen scatters essence, sending it up to return to the Lung, which regulates water passages and transports it down to the Bladder. Water essence distributes throughout, and the five meridians run together. (See Zangxiang, Part 12.)

Grain entering the Yin organs enhances the Qi of Yang. (See Disease 64.)

Those who process grain produce turbid Qi; those who breathe air produce clear Qi. Clear Qi primarily belongs to Yin, and Turbid Qi primarily belongs to Yang. (See Zangxiang, Part 19.)

Wine is the essence of water and grain, the liquid of cooked grain. Its Qi is fierce and rapid. Upon entering the Stomach, it causes stomach distension, rebellious Qi, filling the chest, causing Liver Qi to float and Gallbladder Qi to spread horizontally. At this time, one is indeed braver than a warrior, but regrets it when Qi declines; this is called "Jiu Bei" (Wine Folly). (See Zangxiang, Part 21.)

When Pathogenic Qi arrives, the pulse is tight and rapid; when Grain Qi arrives, the pulse is slow and harmonious. (See Needling, Part 8.)

Eating much but having little Qi is contrary; eating nothing but having much Qi is also contrary. (See Disease 21.)

Treating only the Wang Qi (Overwhelming/Prosperous Qi) leads to contradiction/adverse effects. (See Lunzhi, Part 7.)

When Heaven is cold, the Couli (pores) close, Qi does not move smoothly due to dampness, water descends and stays in the Bladder, becoming urine and gas. (See Disease 58.)

For deficiency of Form, warm with Qi; for deficiency of Essence, tonify with Flavor. (See Category of Lunzhi, Part 8.)

Yang is Qi, Yin is Flavor. Flavor returns to Form, Form relies on Qi, Qi generates Essence, Essence generates Transformation. Essence feeds on Qi, Form feeds on Flavor, Transformation generates Essence, Qi generates Form. Excessive Flavor damages Form, excessive Qi damages Essence, Essence transforms into Qi, and Qi is damaged by Flavor. Yin Flavor exits via the lower orifices, Yang Qi exits via the upper orifices. Thick flavor is Yin, thin flavor is Yang within Yin; thick Qi is Yang, thin Qi is Yin within Yang. Thick flavor causes purging, thin flavor causes unblocking; thin Qi causes dispersing/sweating, thick Qi causes fever. Acrid and Sweet flavors that disperse belong to Yang; Sour and Bitter flavors that induce vomiting/purging belong to Yin. (See Yinyang, Part 1.)

Five Flavors enter the mouth, are stored in the Stomach to nourish the Qi of the Five Zang, and the Qikou (Radial Artery) also belongs to Taiyin. Therefore, the Qi and Flavor of all Five Zang and Six Fu originate from the Stomach and manifest at the Qikou. Thus, the Five Qi enter the nose, are stored in the Heart and Lung; if the Heart and Lung are diseased, the nose becomes obstructed. (See Zangxiang, Part 11.)

When the five flavors enter the Stomach, each goes to its preferred organ for attack/nourishment: Sour first enters the Liver, Bitter first enters the Heart, Sweet first enters the Spleen, Acrid first enters the Lung, Salty first enters the Kidney. Long-term consumption increases the Qi of these organs, which is the normal transformation of substances. However, if Qi increases for too long, it becomes the cause of premature death. (See Lunzhi, Part 7.)

For tonifying the Upper and treating Upper diseases, the prescription should be gentle (Huan); for tonifying the Lower and treating Lower diseases, the prescription should be urgent/strong (Ji). Urgent/strong means thick Qi and Flavor; gentle means thin Qi and Flavor. This ensures the medicine reaches its destination, which is called "Shi Qi Zhi Suo". (See Lunzhi, Part 3.)

To make the Spleen solid, avoid Qi stagnation and fullness, avoid prolonged sitting, and avoid overly sour food. (See Category of Yunqi, Part 41.)

The Emperor asked: How are the Yin-Yang uses of the five flavors? Qibo replied: Acrid and Sweet that disperse are Yang; Sour and Bitter that induce vomiting/purging are Yin; Salty that induces vomiting/purging is Yin; Dan (Bland) that渗泄 (seeps/discharges) is Yang. These six [flavors] either collect or disperse, either relax or tense, either dry or moisten, either soften or harden. Act according to what is beneficial, regulate Qi to achieve balance. (See Lunzhi, Part 4.)

East, Green color, connects internally to the Liver, its flavor is Sour, its odor is Fishy/Rank. South, Red color, connects internally to the Heart, its flavor is Bitter, its odor is Scorched. Center, Yellow color, connects internally to the Spleen, its flavor is Sweet, its odor is Fragrant. West, White color, connects internally to the Lung, its flavor is Acrid, its odor is Raw/Fishy. North, Black color, connects internally to the Kidney, its flavor is Salty, its odor is Rotten. (See Zangxiang, Part 4.)

If the Liver suffers from urgency/tension, urgently eat Sweet to relax it; if the Heart suffers from laxity, urgently eat Sour to gather it; if the Spleen suffers from Dampness, urgently eat Bitter to dry it; if the Lung suffers from rebellious Qi, urgently eat Bitter to drain it; if the Kidney suffers from dryness, urgently eat Acrid to moisten it, open the Couli, generate fluids, and circulate Qi. The Liver desires dispersion, urgently eat Acrid to disperse it; use Acrid to tonify, Sour to drain. The Heart desires softness, urgently eat Salty to soften it; use Salty to tonify, Sweet to drain. The Spleen desires relaxation, urgently eat Sweet to relax it; use Bitter to drain, Sweet to tonify. The Lung desires gathering, urgently eat Sour to gather it; use Sour to tonify, Acrid to drain. The Kidney desires firmness, urgently eat Bitter to firm it; use Bitter to tonify, Salty to drain. Liver color is Green, suitable to eat Sweet: rice, beef, dates, okra are Sweet. Heart color is Red, suitable to eat Sour: mung beans, dog meat, plums, leeks are Sour. Lung color is White, suitable to eat Bitter: wheat, mutton, apricots, wild onions are Bitter. Spleen color is Yellow, suitable to eat Salty: soybeans, pork, chestnuts, broad bean leaves are Salty. Kidney color is Black, suitable to eat Acrid: millet, chicken, peaches, green onions are Acrid. Acrid disperses, Sour gathers, Sweet relaxes, Bitter firms, Softens. Toxic drugs attack pathogenic factors; five grains nourish; five fruits assist; five meats benefit; five vegetables fill. Consume them combined with Qi and Flavor to supplement essence and Qi. These five flavors—Acrid, Sour, Sweet, Bitter, Salty—each have their benefits, dispersing or gathering, relaxing or tensing, firming or softening. For the four seasons and five Zang, diseases are treated according to the suitability of the five flavors. (See Disease 24.)

Sour enters the Liver, Acrid enters the Lung, Bitter enters the Heart, Salty enters the Kidney, Sweet enters the Spleen; this is called the "Five Entries". Acrid moves Qi, so in Qi diseases, do not eat much Acrid; Salty moves Blood, so in Blood diseases, do not eat much Salty; Bitter moves Bones, so in Bone diseases, do not eat much Bitter; Sweet moves Flesh, so in Flesh diseases, do not eat much Sweet; Sour moves Sinews, so in Sinew diseases, do not eat much Sour. This is called the "Five Prohibitions", do not let patients eat too much. The *Jiu Zhen Lun* says: In Sinew diseases, do not eat Sour; in Qi diseases, do not eat Acrid; in Bone diseases, do not eat Salty; in Blood diseases, do not eat Bitter; in Flesh diseases, do not eat Sweet. Even if one craves and wants to eat them, one must not eat too much, but must self-restrain; this is called the "Five Restraints". (See Disease 25.)

Jueyin in the Earthly Position produces Sour transformation; Shaoyin in the Earthly Position produces Bitter transformation; Taiyin in the Earthly Position produces Sweet transformation; Shaoyang in the Earthly Position produces Bitter transformation; Yangming in the Earthly Position produces Acrid transformation; Taiyang in the Earthly Position produces Salty transformation. (See Yunqi, Part 24.)

The Emperor asked: What about the regular flavors? Qibo replied: For the Master of Wood position, drain with Sour, tonify with Acrid; for the Master of Fire position, drain with Sweet, tonify with Salty; for the Master of Earth position, drain with Bitter, tonify with Sweet; for the Master of Metal position, drain with Acrid, tonify with Sour; for the Master of Water position, drain with Salty, tonify with Bitter. For Guest Qi of Jueyin, tonify with Acrid, drain with Sour, relax with Sweet; for Guest Qi of Shaoyin, tonify with Salty, drain with Sweet, gather with Sour; for Guest Qi of Taiyin, tonify with Sweet, drain with Bitter, relax with Sweet; for Guest Qi of Shaoyang, tonify with Salty, drain with Sweet, soften with Salty; for Guest Qi of Yangming, tonify with Sour, drain with Acrid, drain with Bitter; for Guest Qi of Taiyang, tonify with Bitter, drain with Salty, firm with Bitter, moisten with Acrid. (See Yunqi, Part 30.)

Yin is generated from the five flavors, but the five palaces of Yin are damaged by the five flavors. Therefore, excessive Sour causes Liver Qi to overflow and Spleen Qi to fail; excessive Salty causes bone Qi to labor, muscles to shorten, and Heart Qi to be depressed; excessive Sweet causes Heart Qi to pant and chest fullness, black complexion, and Kidney Qi imbalance; excessive Bitter causes Spleen Qi to be non-moist and Stomach Qi to become thick/stagnant; excessive Acrid causes sinews and vessels to become flaccid and spirit to be harmed. (See Disease 5.)

Eating much Salty causes blood vessels to coagulate and change color; eating much Bitter causes skin to wither and hair to fall out; eating much Acrid causes sinews to tighten and nails to wither; eating much Sour causes flesh to callus and lips to peel; eating much Sweet causes bone pain and hair loss. This is the damage caused by the five flavors. Therefore, the Heart desires Bitter, Lung desires Acrid, Liver desires Sour, Spleen desires Sweet, Kidney desires Salty. This is the combination of the five flavors with the Qi of the five Zang. (See Zangxiang, Part 8.)

In severe cases, use Bitter to drain. (See Yunqi, Part 17.)

Sour damages sinews, Acrid overcomes Sour; Bitter damages Qi, Salty overcomes Bitter; Sweet damages Spleen, Sour overcomes Sweet; Acrid damages skin/hair, Bitter overcomes Acrid; Salty damages Blood, Sweet overcomes Salty. (See Zangxiang, Parts 5 & 6.)

Fatty foods cause internal heat; sweet foods cause middle-jiao fullness. (See Disease 61.)

Eating fish causes heat to accumulate in the center; salt consumes blood. (See Lunzhi, Part 9.)

Diseases with a sweet taste in the mouth are called Pi Dan (Spleen Dan); diseases with a bitter taste in the mouth are called Dan Dan (Gallbladder Dan). (See Disease 61.)

When gallbladder fluid leaks, the mouth tastes bitter; when Stomach Qi rebels, bitter vomit occurs, hence called Ou Dan (Gallbladder Vomiting). (See Needling, Part 47.)