素问五藏生成篇心欲苦
王冰曰合火故也骥案周礼疾医五味注醯酒饴蜜姜盐之类疏谓醯即酸酒即苦饴蜜即甘姜即辛盐即咸此即五味酸苦辛咸
甘注云攻其嬴养其不足者夏时病者则五味中食甘五谷中食稷以甘稷是土之合味土所克水是攻嬴也土生于火土是火之子食
甘稷是子养母之道是养不足也嬴与不足皆病非其所欲此言欲者其本也食医凡和春多酸夏多苦秋多辛冬多咸调以滑甘言其
本也疏夏多苦者南方火味苦属夏夏时调和食苦多于余味一分故云夏多苦秋多辛者金味属秋秋时调和食辛亦多于余味一分
故云秋多辛春多酸者东方木味酸属春调和宜酸多于余味一分调以滑甘者中央土味甘属季夏金木水火非土不藏于五行土为
尊于五味甘为上故甘总调四味滑者通利往来亦所以调和四味故云调以滑甘秋多辛者西方金味辛属秋秋时调和食辛多于余
味一分故云秋多辛冬多咸者北方水味咸属冬冬时调和食咸亦多于余味一分故云冬多咸多即此言欲也儒理医理息息相通不
通儒理不足言医
肺欲辛
王冰曰合金故也
肝欲酸
王冰曰合木故也
脾欲甘
王冰曰合土故也
此五味之所合也
王冰曰各随其欲而归凑之马莳曰此言五藏有所欲之味乃其所合者也合者所谓相宜也阴阳应象大论南方生热热生火火
生苦苦生心西方生燥燥生金金生辛辛生肺东方生风风生木木生酸酸生肝中央生湿湿生土土生甘甘生脾北方生寒寒生水水
生咸咸生肾故心之所欲惟苦肺之所欲惟辛肝之所欲惟酸脾之所欲惟甘肾之所欲惟咸此乃五藏之气合于五味故其所欲如此
骥案五味所合谓五味合五藏也
色味当五藏白当肺辛赤当心苦青当肝酸黄当脾甘黑当肾咸
王冰曰各当其所应而为色味也吴昆曰当合也张志聪曰当承也值也谓色味之应五藏色外而味内也故曰白当肺辛言辛生
肺而肺生白也此复结五藏死生之色生于五藏之神气五藏之神气生于五味也马莳曰此以五色五味配五藏也骥案尚书洪范传
咸苦酸辛甘五行之味五行有声色气味独言味者以其切于民用也周礼疾医五色注谓面貌之青赤黄白黑也疏五方东方木色青
南方火色赤中央土色黄西方金色白北方水色黑
素问藏气法时论肝苦急急食甘以缓之
王冰曰甘性和缓新校正云按全元起云肝苦急是气有余吴昆曰肝为将军之官志怒而急急则自伤而苦之矣张志聪曰肝主
春生怒发之气马莳曰肝脉弦最苦在急急则肝病柔能治刚也骥案汤液本草肝苦急急食甘甘草心苦缓急食酸五味子脾苦湿急
食苦白术肺苦气上逆急食苦诃子皮一作黄芩肾苦燥急食辛知母黄柏急有摧折之意缓之使遂其性
心苦缓急食酸以收之
王冰曰酸性收敛新校正云按全元起本云心苦缓是心气虚吴昆曰心以长养为令志喜而缓缓则心气散逸自伤其神矣马莳
曰脉洪最苦在缓缓则心虚张介宾曰心藏神其志喜喜则气缓而心虚神散骥案心主神明喜敛收之使遂其性
脾苦湿急食苦以燥之
王冰曰苦性干燥吴昆曰脾以制水为事喜燥恶湿湿胜则伤脾土张志聪曰脾属阴土喜燥恶湿苦乃火味故宜食苦张二中曰
喜燥者喜苦气以资生苦湿者恶所胜之乘侮马莳曰脾为太阴湿土最苦在湿湿则脾病张介宾曰脾以运化水谷制水为事湿胜则
反伤脾土骥案脾主健运燥之使复其性
肺苦气上逆急食苦以泄之
王冰曰苦性宣泄肺用之新校正云按全元起云肺气上逆是其气有余吴昆曰肺为清虚之藏行降下之令若气上逆则肺苦之
张介宾曰肺主气行治节之令气病则上逆于肺骥案肺为气主常则顺变则逆泄之则顺而不逆矣
肾苦燥急食辛以润之开腠理致津液通气也
王冰曰辛性津润也然腠理开津液达则肺气下流肾与肺通故云通气也吴昆曰肾者水藏喜润而恶燥若燥则失润泽之体而
苦之辛者金之味能开腠理而泄其燥能治津液而使之润又能通气而令气化也马莳曰宜食辛者以润之如黄柏之类庶乎腠理自
开津液自致五藏之气自相通也张介宾曰辛从金化水之母也其能开腠理致津液者以辛能通气也水中有真气惟辛能达之气至
水亦至故可润肾之燥骥案肾藏精与志而主五液本润而恶燥故宜辛润
肝欲散急食辛以散之
王冰曰以藏气当散故以辛发散也阴阳应象大论辛肝发散为阳平人气象论藏真散于肝言其当发散也吴昆曰肝木喜条达
而恶抑郁散之则条达张志聪曰肝气受邪则木郁而欲散马莳曰肝既有病则治之者当顺其性而治之故肝之所苦在急则其所欲
在散味辛主散骥案汤液本草肝欲散急食辛以散之川芎以辛补之细辛以酸泻之芍药虚以生姜陈皮之类补之经曰虚则补其母
水能生木肾乃肝之母肾水也苦以补肾地黄黄柏是也如无他证钱氏地黄丸主之实则白芍药泻之如无他证钱氏泻青丸主之实
则泻其子心乃肝之子以甘草泻心又扶苏条达木之象也升发开展魂之用也辛散以解其郁即补也
用辛补之酸泻之
王冰曰辛味散故补酸味收故泻新校正云按全元起本云用酸补之辛泻之自为一义吴昆曰顺其性为补反其性为泻张志聪
曰按岁运厥阴之胜以酸泻之少阴之胜以甘泻之太阴之胜以苦泻之又曰木位之主其泻以酸其补以辛火位之主其泻以苦其补
以咸土位之主其泻以苦其补以甘金位之主其泻以辛其补以酸水位之主其泻以咸其补以苦五味阴阳之用辛甘发散为阳酸苦
涌泄为阴淡味渗泄为阳六者或收或散或缓或急或燥或润或软或坚以所利而行之调其气使其平也夫肝病者厥阴之胜也邪盛
则正虚故以辛之发散以散其木郁以辛之润以补其肝气以酸之泻以泻其余邪所谓以所利而行之调其气使其平也余藏准此马
莳曰性欲散而辛能散此补之者所以用辛性苦急而酸能收此泻之者所以用酸张介宾曰木不能郁故欲以辛散之肝喜散而恶收
故辛为补酸为泻此下五藏补泻之味与至真要大论主客正味义同
心欲软急食咸以软之
王冰曰以藏气好软故以咸柔软也平人气象论藏真通于心言其常欲柔软也吴昆曰万物之生心皆柔软故心欲软心病则刚
燥宜食咸盖咸从水化故能济其刚燥使软也张志聪曰软叶软心为火藏心病则刚燥故宜食咸以软之马莳曰心欲软惟咸为能软
坚骥案汤液本草心欲软急食咸以软之芒硝以咸补之泽泻以甘泻之人参黄 甘草虚以炒盐补之虚则补其母木能生火肝乃心
之母肝木也以生姜补肝如无他证钱氏安神丸主之实则甘草泻之如无他证钱氏方中重则泻心汤轻则导赤散又心本和平邪热
乘之则躁急软之而躁急坚劲之气得复其平以下交于肾得既济之道故为补
用咸补之甘泻之
王冰曰咸补取其柔软甘泻取其舒缓吴昆曰心火喜软而恶缓张志聪曰咸味下泄上涌而从水化能泄心气以下交涌水气以
上济水火既济则心气自益火欲炎散以甘之发散而泻之马莳曰惟其所欲在软此咸之所以为补惟其所苦在缓此甘之所以为泻
张介宾曰心火太过则为躁越故急宜食咸盖咸从水化能相济也故以咸软为补以甘缓为泻
脾欲缓急食甘以缓之
王冰曰甘性和缓顺其缓也吴昆曰脾以温浓冲和为德故欲缓病则失其缓张志聪曰土德和浓故欲缓马莳曰脾欲缓惟甘者
能缓骥案汤液本草脾欲缓急食甘以缓之甘草以甘补之人参以苦泻之黄连虚则以甘草大枣之类补之如无他证钱氏益黄散主
之心脾之母以炒盐补心实则以枳实泻之如无他证以泻黄散泻之肺乃脾之子以桑白皮消肺又土爰稼穑稼穑作甘故能补
用苦泻之甘补之
王冰曰苦泻取其坚燥甘补取其安缓吴昆曰脾喜甘而恶苦张志聪曰脾病则土郁故用苦味之涌泄以泻夺之以甘之缓补之
金匮要略五藏病各有所得者愈五藏病各有所恶随其所不喜者为病是以顺其所欲之味为补马莳曰惟甘能缓此甘之所以为补
惟苦性坚燥此苦之所以为泻张介宾曰脾贵充和温浓其性欲缓喜甘恶苦
肺欲收急食酸以收之
王冰曰以酸性收敛故也吴昆曰肺以收敛为德主秋令故欲收张志聪曰肺主秋收之令马莳曰肺欲收惟酸为能收骥案汤液
本草肺欲收急食酸以收之白芍药以辛泻之桑白皮以酸补之五味子如无他证钱氏阿胶散补之脾乃肺之母以甘草补脾实则桑
白皮泻之如无他证以泻白散泻之肾乃肺之子以泽泻泻之又肺主上焦敛肃之政酸则能敛肺受热邪辛则能泻不敛则气无所束
是肺失其职也敛则其性遂而其职举矣故酸又能补
用酸补之辛泻之
王冰曰酸收敛故补辛发散故泻张志聪曰用酸收以补正辛散以泻邪马莳曰唯其所欲在收酸之所以为补所苦在散辛之所
以为泻张介宾曰肺应秋气主收敛肺气宜聚不宜散
肾欲坚急食苦以坚之
王冰曰以苦性坚燥也吴昆曰肾以寒水为象坚劲为德张志聪曰肾体沉石德性坚凝病则失其常马莳曰肾欲坚惟苦为能坚
骥案汤液本草肾欲坚急食苦以坚之知母以苦泻之黄柏以咸泻之泽泻虚则熟地黄柏补之肾本无实不可泻钱氏只有补肾地黄
丸无泻肾之药肺乃肾之母以五味子补肾又肾非坚则无以补作强之职遇湿则软得冷则坚五味子遇咸则软得苦则坚坚即补也
用苦补之咸泻之
王冰曰苦补取其坚也咸泻取其软也软湿土制也故用泻之吴昆曰苦能坚之故谓补咸能软坚故谓泻张志聪曰以上论五
藏之病而宜于药食者五味各有所宜马莳曰惟其所欲在苦苦之所以为补所苦在软咸之所以为泻张介宾曰肾主闭藏气贵周密
故肾欲坚苦能坚故为补咸能软坚故为泻
肝色青宜食肝粳米牛肉枣葵皆甘
王冰曰肝性喜急故食甘物而取其宽缓也张志聪曰夫精明五色者气之华也肝色青则其气苦急故宜甘盖五味所以养五藏
之气者也马莳曰东方甲乙木其色青肝属木故色亦青肝苦急惟甘为能缓故宜食甘凡粳米牛肉枣葵皆甘皆可食骥案粳米即稻
稻粳谷通名 胜之云 稻秫稻三月种 稻四月种秫稻即并稻也孔子云食夫稻周官有稻人之职汉置稻田使者粳秫之别详见
内经方集释汤液醪醴篇此当指秫稻言孙真人云糯米味甘脾之谷脾病宜食益气止泄食医心镜糯米饮食之主温中陈藏器云牛
肉平消水肿除湿气补宫令人强筋骨壮健食医心镜牛肉一斤熟蒸以姜醋空心食周礼食医牛宜 注牛味甘平稻味苦甘苦相成
故牛宜 本经大枣味甘平主安中养脾平胃气吴氏本草主调中益脾服食令人受气生津液葵有龙葵蜀葵此当是冬葵本经冬葵
味甘寒主五藏六腑寒热羸瘦利小便久服坚骨长肌肉别录葵为百菜主其心伤人药性论滑平日华子久服坚筋骨秋葵即是种早
者俗呼为葵菜唐本注此即常食者葵根也左传葵能卫其足者是HT 风七
月烹葵及菽注菜名大茎小叶华紫黄色可茹肝宜食甘者
中央土味于五行土为尊于五味甘为上周礼食医调以滑甘注姜 榆娩槁 髓以滑之枣栗饧饴以甘之又曰牛宜 稻也脾
之谷牛土之肉肝食脾味土木无忤也金匮肝病宜先实脾
心色赤宜食酸小豆
新校正云甲乙经太素小豆作麻马莳曰南方丙丁火其色赤心属火故色亦赤心苦缓唯酸为能收之故宜食酸凡小豆犬肉李
韭皆酸皆可食也骥案别录大小豆共贯犹葱薤义也大豆为黄卷小豆去烦热食疗去关节烦热令人心孔开绿赤者并可食此当是
赤
犬肉李韭皆酸
王冰曰心性喜缓故食酸物而取其收敛也张志聪曰心志喜喜则气缓缓则心神懈驰故宜食小豆大李之酸以收养心气骥案
周礼食医犬宜粱注犬味酸而温补绝伤轻身益气日华子酸补胃气壮阳补腰膝补虚劳益气力食医心镜脾胃冷弱和米盐豉煮浮
肿小便涩少熟蒸空腹服气水鼓胀和米煮粥作羹 吃亦佳陶隐居别本注李类甚多有绿李黄李紫李生李水李并堪食味热甘美
食医心镜李味酸主除固热调中黄帝云李不可和蜜食食之损五藏此当是酸者别录韭味辛微酸温归心安五藏说文菜名一种而
久者故谓之韭一岁而三四割之其根不伤至冬培壅之先春而复生信乎一种而久者也菜中此物最温而益人宜常食之惟此菜殊
辛臭不如葱薤熟即无气是养性所忌也黄帝云五月勿食又周礼七菹一日韭菹亦以韭为酸物心宜食酸者木火相生也
肺色白宜食苦麦羊肉杏薤皆苦
王冰曰肺苦气逆故食苦物而取其宣泄也吴昆曰肺苦气上逆急食苦以泄之张志聪曰肺色白其气主秋金之降令而苦上逆
马莳曰西方庚辛金其色白肺亦属金故色亦白张介宾曰薤音械根白如小蒜尔雅翼云似韭非无实骥案图经麦有大麦小麦 麦
荞麦别录小麦味甘微寒大麦味咸温微寒 麦味甘微寒荞麦味甘平寒羊肉周礼食医羊宜黍注羊味甘热黍味苦温甘苦相成别
录味甘大热无毒唐本注病瘥后食之发热杀人本经杏核仁味苦温主咳逆土气别录实味酸不可多食伤筋骨食医心镜主气喘促
胜金方治久患肺气喘急别录薤味辛苦温除寒热风寒食疗治风热食医心镱主赤白痢下皆肺主病也唯麦羊肉味不苦阙疑待考
脾色黄宜食咸大豆豕肉栗藿皆咸
王冰曰究斯甘食乃调和机关之义也肾为胃关脾与胃合故假咸柔软以利其关关利而胃气乃行胃行而脾气方化故应脾宜
味与众不同也新校正云按上文肝苦急急食甘以缓之心苦缓急食酸以收之脾苦湿急食苦以燥之肺苦气上逆急食苦以泄之肾
苦燥急食辛以润之此肝心肺肾食宜皆与前文合独脾食咸宜不用苦故王氏特注其义张志聪曰夫脾土之所以灌溉四藏者主上
渗于心肺下泄于肝肾如脾苦湿则不能上渗土气敦阜则不能下泄经曰酸苦涌泄为阴咸味渗泄为阴故宜食苦者取其燥土气以
王冰说：因为心属火，苦味合于火。张骥按语：《周礼·疾医》五味注中提到醋、酒、饴糖、蜂蜜、姜、盐之类，《疏》解释说：醋就是酸，酒就是苦，饴糖和蜂蜜就是甘，姜就是辛，盐就是咸。这就是五味的酸、苦、辛、咸、甘。注中说：攻伐其有余，补养其不足。夏季患病的人，在五味中食用甘味食物，在五谷中食用稷米，因为甘味和稷米都归属于土，是土的合味。土克水，这是攻伐有余（水）；土生于火，土是火的儿子，食用甘味和稷米，这是“子养母”的道理，也就是补养不足（火）。有余和不足都是疾病，并非脏腑的本性所欲，这里说的“欲”，是指脏腑的本性。食医调和饮食，春季多酸，夏季多苦，秋季多辛，冬季多咸，用滑利甘味来调和。这是指顺应其本性。《疏》解释：夏季多苦，是因为南方属火，苦味属夏，夏季调和饮食时，食用苦味比其余味道多一分，所以说夏季多苦。秋季多辛，是因为金味属秋，秋季调和饮食时，食用辛味也比其余味道多一分，所以说秋季多辛。春季多酸，是因为东方属木，酸味属春，调和时应食用酸味比其余味道多一分。“调以滑甘”，中央属土，甘味属季夏，金、木、水、火非土不能藏纳，在五行中土为尊贵，在五味中甘为上，所以甘味总调四味。滑者通利往来，也是用来调和四味，所以说“调以滑甘”。秋季多辛，是因为西方属金，辛味属秋，秋季调和饮食时，食用辛味比其余味道多一分，所以说秋季多辛。冬季多咸，是因为北方属水，咸味属冬，冬季调和饮食时，食用咸味也比其余味道多一分，所以说冬季多咸。“多”即此处的“欲”。儒家道理与医学原理息息相通，不通晓儒家道理，不足以谈论医学。
这就是五味与五脏的相合关系。
王冰说：各自随其所欲而汇聚。马莳说：这是说五脏有所欲之味，乃是其所合之味。所谓“合”，就是所说的“相宜”。《阴阳应象大论》说：南方生热，热生火，火生苦，苦生心；西方生燥，燥生金，金生辛，辛生肺；东方生风，风生木，木生酸，酸生肝；中央生湿，湿生土，土生甘，甘生脾；北方生寒，寒生水，水生咸，咸生肾。所以心之所欲唯苦，肺之所欲唯辛，肝之所欲唯酸，脾之所欲唯甘，肾之所欲唯咸。这是五脏之气合于五味，所以其所欲如此。张骓按语：五味所合，是说五味合于五脏。
五色与五味应当对应五脏：白色对应肺，辛味；赤色对应心，苦味；青色对应肝，酸味；黄色对应脾，甘味；黑色对应肾，咸味。
王冰说：各自对应其所应之色味。吴昆说：当，即合。张志聪说：当，即承、值。谓色味应五脏，色在外而味在内。所以说白对应肺辛，是说辛生肺而肺生白。这又归结于五脏死生之色，生于五脏之神气，五脏之神气生于五味。马莳说：这是以五色五味配伍五脏。张骥按语：《尚书·洪范传》有咸、苦、酸、辛、甘五行之味。五行有声、色、气、味，独言味，是因为味切近于民用。《周礼·疾医》五色注中说面貌的青、赤、黄、白、黑。《疏》说：五方，东方木色青，南方火色赤，中央土色黄，西方金色白，北方水色黑。
王冰说：甘性平和舒缓。新校正云：按全元起本说肝苦急是气有余。吴昆说：肝为将军之官，志在怒，急则自伤而苦之。张志聪说：肝主春生怒发之气。马莳说：肝脉弦，最苦在急，急则肝病，柔能治刚。张骥按语：《汤液本草》说：肝苦急，急食甘，甘草。心苦缓，急食酸，五味子。脾苦湿，急食苦，白术。肺苦气上逆，急食苦，诃子皮（一作黄芩）。肾苦燥，急食辛，知母、黄柏。急有摧折之意，缓之使其遂其本性。
王冰说：酸性收敛。新校正云：按全元起本说心苦缓是心气虚。吴昆说：心以长养为令，志在喜，缓则心气散逸，自伤其神。马莳说：脉洪最苦在缓，缓则心虚。张介宾说：心藏神，其志喜，喜则气缓而心虚神散。张骥按语：心主神明，喜敛收之，使其遂其本性。
王冰说：苦性干燥。吴昆说：脾以制水为事，喜燥恶湿，湿胜则伤脾土。张志聪说：脾属阴土，喜燥恶湿，苦乃火味，故宜食苦。张二中说：喜燥者是喜苦气以资生，苦湿者是恶所胜之乘侮。马莳说：脾为太阴湿土，最苦在湿，湿则脾病。张介宾说：脾以运化水谷、制水为事，湿胜则反伤脾土。张骥按语：脾主健运，燥之使其复其本性。
王冰说：苦性宣泄，肺用之。新校正云：按全元起本说肺气上逆是其气有余。吴昆说：肺为清虚之脏，行降下之令，若气上逆则肺苦之。张介宾说：肺主气，行治节之令，气病则上逆于肺。张骥按语：肺为气主，常则顺，变则逆，泄之则顺而不逆矣。
王冰说：辛性津润。然而腠理开，津液达，则肺气下流，肾与肺通，所以说通气。吴昆说：肾者水脏，喜润而恶燥，若燥则失润泽之体而苦之。辛者金之味，能开腠理而泄其燥，能治津液而使之润，又能通气而令气化。马莳说：宜食辛以润之，如黄柏之类，庶乎腠理自开，津液自致，五脏之气自相通。张介宾说：辛从金化，水之母也。其能开腠理、致津液者，以辛能通气也。水中有真气，惟辛能达之，气至水亦至，故可润肾之燥。张骥按语：肾藏精与志而主五液，本润而恶燥，故宜辛润。
王冰说：以脏气当散，故以辛发散。《阴阳应象大论》说：辛肝发散为阳。《平人气象论》说：藏真散于肝，言其当发散。吴昆说：肝木喜条达而恶抑郁，散之则条达。张志聪说：肝气受邪则木郁而欲散。马莳说：肝既有病，则治之者当顺其性而治之，故肝之所苦在急，则其所欲在散，味辛主散。张骥按语：《汤液本草》说：肝欲散，急食辛以散之。川芎以辛补之，细辛以酸泻之，芍药虚以生姜、陈皮之类补之。经曰：虚则补其母。水能生木，肾乃肝之母，肾水也。苦以补肾，地黄、黄柏是也。如无他证，钱氏地黄丸主之。实则白芍药泻之，如无他证，钱氏泻青丸主之。实则泻其子，心乃肝之子，以甘草泻心。又扶苏条达，木之象也，升发开展，魂之用也。辛散以解其郁，即补也。
王冰说：辛味散故补，酸味收故泻。新校正云：按全元起本说用酸补之、辛泻之，自为一义。吴昆说：顺其性为补，反其性为泻。张志聪说：按岁运厥阴之胜，以酸泻之；少阴之胜，以甘泻之；太阴之胜，以苦泻之。又曰：木位之主，其泻以酸，其补以辛；火位之主，其泻以苦，其补以咸；土位之主，其泻以苦，其补以甘；金位之主，其泻以辛，其补以酸；水位之主，其泻以咸，其补以苦。五味阴阳之用：辛甘发散为阳，酸苦涌泄为阴，淡味渗泄为阳。六者或收或散或缓或急或燥或润或软或坚，以所利而行之，调其气使其平也。夫肝病者，厥阴之胜也，邪盛则正虚，故以辛之发散以散其木郁，以辛之润以补其肝气，以酸之泻以泻其余邪，所谓以所利而行之，调其气使其平也。余脏准此。马莳说：性欲散而辛能散，此补之者所以用辛；性苦急而酸能收，此泻之者所以用酸。张介宾说：木不能郁，故欲以辛散之。肝喜散而恶收，故辛为补，酸为泻。此下五脏补泻之味，与《至真要大论》主客正味义同。
王冰说：以脏气好软，故以咸柔软。《平人气象论》说：藏真通于心，言其常欲柔软。吴昆说：万物之生，心皆柔软，故心欲软。心病则刚燥，宜食咸，盖咸从水化，故能济其刚燥使软。张志聪说：软叶软，心为火脏，心病则刚燥，故宜食咸以软之。马莳说：心欲软，惟咸为能软坚。张骥按语：《汤液本草》说：心欲软，急食咸以软之。芒硝以咸补之，泽泻以甘泻之。人参、黄芪、甘草虚以炒盐补之。虚则补其母，木能生火，肝乃心之母，肝木也，以生姜补肝，如无他证，钱氏安神丸主之。实则甘草泻之，如无他证，钱氏方中重则泻心汤，轻则导赤散。又心本和平，邪热乘之则躁急，软之而躁急坚劲之气得复其平，以下交于肾，得既济之道，故为补。
王冰说：咸补取其柔软，甘泻取其舒缓。吴昆说：心火喜软而恶缓。张志聪说：咸味下泄上涌而从水化，能泄心气以下交，涌水气以上济，水火既济则心气自益。火欲炎散，以甘之发散而泻之。马莳说：惟其所欲在软，此咸之所以为补；惟其所苦在缓，此甘之所以为泻。张介宾说：心火太过则为躁越，故急宜食咸，盖咸从水化，能相济也。故以咸软为补，以甘缓为泻。
王冰说：甘性和缓，顺其缓也。吴昆说：脾以温浓冲和为德，故欲缓，病则失其缓。张志聪说：土德和浓，故欲缓。马莳说：脾欲缓，惟甘者能缓。张骥按语：《汤液本草》说：脾欲缓，急食甘以缓之。甘草以甘补之，人参以苦泻之。黄连虚则以甘草、大枣之类补之，如无他证，钱氏益黄散主之。心脾之母以炒盐补，心实则以枳实泻之，如无他证，以泻黄散泻之。肺乃脾之子，以桑白皮消肺。又土爰稼穑，稼穑作甘，故能补。
王冰说：苦泻取其坚燥，甘补取其安缓。吴昆说：脾喜甘而恶苦。张志聪说：脾病则土郁，故用苦味之涌泄以泻夺之，以甘之缓补之。《金匮要略》说：五脏病各有所得者愈，五脏病各有所恶，随其所不喜者为病，是以顺其所欲之味为补。马莳说：惟甘能缓，此甘之所以为补；惟苦性坚燥，此苦之所以为泻。张介宾说：脾贵充和温浓，其性欲缓，喜甘恶苦。
王冰说：以酸性收敛故也。吴昆说：肺以收敛为德，主秋令，故欲收。张志聪说：肺主秋收之令。马莳说：肺欲收，惟酸为能收。张骥按语：《汤液本草》说：肺欲收，急食酸以收之。白芍药以辛泻之，桑白皮以酸补之，五味子如无他证，钱氏阿胶散补之。脾乃肺之母，以甘草补脾，实则桑白皮泻之，如无他证，以泻白散泻之。肾乃肺之子，以泽泻泻之。又肺主上焦敛肃之政，酸则能敛肺，受热邪辛则能泻，不敛则气无所束，是肺失其职也；敛则其性遂而其职举矣，故酸又能补。
王冰说：酸收敛故补，辛发散故泻。张志聪说：用酸收以补正，辛散以泻邪。马莳说：唯其所欲在收，酸之所以为补；所苦在散，辛之所以为泻。张介宾说：肺应秋气，主收敛，肺气宜聚不宜散。
王冰说：以苦性坚燥也。吴昆说：肾以寒水为象，坚劲为德。张志聪说：肾体沉石，德性坚凝，病则失其常。马莳说：肾欲坚，惟苦为能坚。张骥按语：《汤液本草》说：肾欲坚，急食苦以坚之。知母以苦泻之，黄柏以咸泻之。泽泻虚则熟地黄、黄柏补之。肾本无实，不可泻，钱氏只有补肾地黄丸，无泻肾之药。肺乃肾之母，以五味子补肾。又肾非坚则无以补作强之职，遇湿则软，得冷则坚，五味子遇咸则软，得苦则坚，坚即补也。
王冰说：苦补取其坚，咸泻取其软。软湿土制也，故用泻之。吴昆说：苦能坚之，故谓补；咸能软坚，故谓泻。张志聪说：以上论五脏之病而宜于药食者，五味各有所宜。马莳说：惟其所欲在苦，苦之所以为补；所苦在软，咸之所以为泻。张介宾说：肾主闭藏，气贵周密，故肾欲坚。苦能坚，故为补；咸能软坚，故为泻。
王冰说：肝性喜急，故食甘物而取其宽缓。张志聪说：夫精明五色者，气之华也。肝色青，则其气苦急，故宜甘。盖五味所以养五脏之气者也。马莳说：东方甲乙木，其色青，肝属木，故色亦青。肝苦急，惟甘为能缓，故宜食甘。凡粳米、牛肉、枣、葵皆甘，皆可食。张骥按语：粳米即稻，稻粳谷通名。胜之云：稻秫，稻三月种稻，四月种秫，稻即并稻也。孔子云：“食夫稻。”《周礼》有稻人之职，汉置稻田使者。粳秫之别详见《内经方集释·汤液醪醴篇》，此当指秫稻言。孙真人云：“糯米味甘，脾之谷，脾病宜食，益气止泄。”《食医心镜》：“糯米，饮食之主，温中。”陈藏器云：“牛肉平，消水肿，除湿气，补宫，令人强筋骨壮健。”《食医心镜》：“牛肉一斤，熟蒸，以姜醋空心食。”《周礼·食医》：“牛宜稌。”注：“牛味甘平，稻味苦，甘苦相成，故牛宜稌。”《本经》：“大枣味甘平，主安中养脾，平胃气。”《吴氏本草》：“主调中益脾，服食令人受气生津液。”葵有龙葵、蜀葵，此当是冬葵。《本经》：“冬葵味甘寒，主五脏六腑寒热羸瘦，利小便，久服坚骨长肌肉。”《别录》：“葵为百菜主，其心伤人。”《药性论》：“滑。”《日华子》：“久服坚筋骨。”秋葵即是种早者，俗呼为葵菜。《唐本注》：“此即常食者葵根也。”《左传》：“葵能卫其足者是。”风七月烹葵及菽，注：“菜名，大茎小叶，华紫黄色，可茹。”肝宜食甘者，……
中央土，味于五行土为尊，于五味甘为上。《周礼·食医》：“调以滑甘。”注：“姜、榆、娩、槁、髓以滑之，枣、栗、饧、饴以甘之。”又曰：“牛宜稌。”稻也。脾之谷，牛土之肉，肝食脾味，土木无忤也。《金匮》：“肝病宜先实脾。”
新校正云：《甲乙经》、《太素》小豆作麻。马莳说：南方丙丁火，其色赤，心属火，故色亦赤。心苦缓，唯酸为能收之，故宜食酸。凡小豆、犬肉、李、韭皆酸，皆可食也。张骥按语：《别录》：“大小豆共贯，犹葱薤义也。”大豆为黄卷，小豆去烦热，《食疗》：“去关节烦热，令人心孔开。”绿赤者并可食，此当是赤……
王冰说：心性喜缓，故食酸物而取其收敛。张志聪说：心志喜，喜则气缓，缓则心神懈驰，故宜食小豆、大李之酸以收养心气。张骥按语：《周礼·食医》：“犬宜粱。”注：“犬味酸而温，补绝伤，轻身益气。”《日华子》：“酸补胃气，壮阳，补腰膝，补虚劳，益气力。”《食医心镜》：“脾胃冷弱，和米盐豉煮，浮肿小便涩少，熟蒸空腹服。气水鼓胀，和米煮粥作羹吃亦佳。”陶隐居别本注：“李类甚多，有绿李、黄李、紫李、生李、水李，并堪食，味热甘美。”《食医心镜》：“李味酸，主除固热，调中。”黄帝云：“李不可和蜜食，食之损五脏。”此当是酸者。《别录》：“韭味辛微酸温，归心安五脏。”《说文》：“菜名，一种而久者，故谓之韭。一岁而三四割之，其根不伤，至冬培壅之，先春而复生，信乎一种而久者也。菜中此物最温而益人，宜常食之。惟此菜殊辛臭，不如葱薤，熟即无气，是养性所忌也。”黄帝云：“五月勿食。”又《周礼》七菹，一曰韭菹，亦以韭为酸物。心宜食酸者，木火相生也。
王冰说：肺苦气逆，故食苦物而取其宣泄。吴昆说：肺苦气上逆，急食苦以泄之。张志聪说：肺色白，其气主秋金之降令，而苦上逆。马莳说：西方庚辛金，其色白，肺亦属金，故色亦白。张介宾说：薤音械，根白如小蒜。《尔雅翼》云：“似韭非，无实。”张骥按语：《图经》：“麦有大麦、小麦、大麦、荞麦。”《别录》：“小麦味甘微寒，大麦味咸温微寒，大麦味甘微寒，荞麦味甘平寒。”羊肉：《周礼·食医》：“羊宜黍。”注：“羊味甘热，黍味苦温，甘苦相成。”《别录》：“味甘大热无毒。”《唐本注》：“病瘥后食之发热杀人。”《本经》：“杏核仁味苦温，主咳逆土气。”《别录》：“实味酸，不可多食，伤筋骨。”《食医心镜》：“主气喘促。”《胜金方》：“治久患肺气喘急。”《别录》：“薤味辛苦温，除寒热风寒。”《食疗》：“治风热。”《食医心镱》：“主赤白痢下。”皆肺主病也。唯麦、羊肉味不苦，阙疑待考。
王冰说：究斯甘食，乃调和机关之义也。肾为胃关，脾与胃合，故假咸柔软以利其关，关利而胃气乃行，胃行而脾气方化，故应脾宜味与众不同也。新校正云：按上文“肝苦急，急食甘以缓之；心苦缓，急食酸以收之；脾苦湿，急食苦以燥之；肺苦气上逆，急食苦以泄之；肾苦燥，急食辛以润之”，此肝、心、肺、肾食宜皆与前文合，独脾食咸宜不用苦，故王氏特注其义。张志聪说：夫脾土之所以灌溉四脏者，主上渗于心肺，下泄于肝肾。如脾苦湿，则不能上渗；土气敦阜，则不能下泄。经曰：“酸苦涌泄为阴，咸味渗泄为阴。”故宜食苦者，取其燥土气以……
The *Suwen* (Basic Questions), chapter "Generation of the Five Zang Organs," states: The Heart desires bitterness.
Wang Bing explains: This is because the Heart corresponds to Fire, and the bitter flavor harmonizes with Fire. Zhang Ji's commentary notes: In the *Zhou Li* (Rites of Zhou), under the section for physicians treating diseases, the annotation on the five flavors mentions vinegar, wine, malt sugar, honey, ginger, salt, etc. The sub-commentary explains that vinegar is sour, wine is bitter, malt sugar and honey are sweet, ginger is pungent, and salt is salty. These constitute the five flavors: sour, bitter, pungent, salty, and sweet. The annotation states: "To attack excess and nourish deficiency." For those ill in summer, one should consume sweet foods among the five flavors and millet (*Ji*) among the five grains. Sweetness and millet belong to Earth, representing the harmonizing flavor of Earth. Earth controls Water; this is attacking excess (Water). Earth is born from Fire; Earth is the child of Fire. Consuming sweetness and millet follows the principle of "the child nourishing the mother," which is nourishing deficiency (Fire). Excess and deficiency are both pathological conditions, not the natural desire of the organs. What is meant by "desire" here refers to the fundamental nature of the organs. Dietary physicians harmonize food: spring calls for more sour, summer for more bitter, autumn for more pungent, and winter for more salty, adjusted with slippery and sweet flavors. This refers to following their fundamental nature. The sub-commentary explains: Summer calls for more bitter because the South corresponds to Fire, and bitterness belongs to Summer. When harmonizing diet in summer, consuming bitter flavor exceeds other flavors by one part, hence "summer calls for more bitter." Autumn calls for more pungent because Metal flavor corresponds to Autumn. When harmonizing diet in autumn, consuming pungent flavor also exceeds other flavors by one part, hence "autumn calls for more pungent." Spring calls for more sour because the East corresponds to Wood, and sourness belongs to Spring. Harmonization should favor sour flavor exceeding other flavors by one part. "Adjusted with slippery and sweet": The Center corresponds to Earth, and sweetness belongs to late summer. Metal, Wood, Water, and Fire cannot be stored without Earth. Among the Five Elements, Earth is honored; among the five flavors, sweetness is supreme. Therefore, sweetness generally harmonizes the four flavors. "Slippery" facilitates flow and is also used to harmonize the four flavors, hence "adjusted with slippery and sweet." Autumn calls for more pungent because the West corresponds to Metal, and pungency belongs to Autumn. When harmonizing diet in autumn, consuming pungent flavor exceeds other flavors by one part, hence "autumn calls for more pungent." Winter calls for more salty because the North corresponds to Water, and saltiness belongs to Winter. When harmonizing diet in winter, consuming salty flavor also exceeds other flavors by one part, hence "winter calls for more salty." "More" here refers to "desire." Confucian principles and medical principles are closely connected; without understanding Confucian principles, one cannot adequately discuss medicine.
The Lung desires pungency.
Wang Bing explains: This is because the Lung corresponds to Metal, and the pungent flavor harmonizes with Metal.
The Liver desires sourness.
Wang Bing explains: This is because the Liver corresponds to Wood, and the sour flavor harmonizes with Wood.
The Spleen desires sweetness.
Wang Bing explains: This is because the Spleen corresponds to Earth, and the sweet flavor harmonizes with Earth.
This describes the correspondence between the five flavors and the five Zang organs.
Wang Bing explains: Each gathers according to its desire. Ma Shi explains: This means the flavors desired by the five Zang organs are those they correspond to. "Correspondence" implies suitability. The *Yin Yang Ying Xiang Da Lun* (Great Treatise on Yin-Yang Correspondences) states: The South generates heat; heat generates Fire; Fire generates bitterness; bitterness generates the Heart. The West generates dryness; dryness generates Metal; Metal generates pungency; pungency generates the Lung. The East generates wind; wind generates Wood; Wood generates sourness; sourness generates the Liver. The Center generates dampness; dampness generates Earth; Earth generates sweetness; sweetness generates the Spleen. The North generates cold; cold generates Water; Water generates saltiness; saltiness generates the Kidney. Thus, what the Heart desires is only bitterness, what the Lung desires is only pungency, what the Liver desires is only sourness, what the Spleen desires is only sweetness, and what the Kidney desires is only saltiness. This is because the Qi of the five Zang organs corresponds to the five flavors, hence their desires are thus. Zhang Ji's commentary notes: The correspondence of the five flavors refers to the five flavors corresponding to the five Zang organs.
Colors and flavors should correspond to the five Zang organs: White corresponds to the Lung and pungency; Red corresponds to the Heart and bitterness; Green corresponds to the Liver and sourness; Yellow corresponds to the Spleen and sweetness; Black corresponds to the Kidney and saltiness.
Wang Bing explains: Each corresponds to its appropriate color and flavor. Wu Kun explains: "Dang" means harmony. Zhang Zhicong explains: "Dang" means succession or value. It means colors and flavors correspond to the five Zang organs; color is external, flavor is internal. Hence, white corresponds to Lung and pungency, meaning pungency generates the Lung, and the Lung generates white. This concludes with the colors of life and death of the five Zang organs, which arise from the divine Qi of the five Zang organs, which in turn arises from the five flavors. Ma Shi explains: This pairs the five colors and five flavors with the five Zang organs. Zhang Ji's commentary notes: The *Shangshu Hongfan Zhuan* lists the flavors of the Five Elements as salty, bitter, sour, pungent, and sweet. The Five Elements have sound, color, Qi, and flavor; only flavor is discussed because it is most relevant to people's daily use. The *Zhou Li* annotation on the five colors of physicians mentions the green, red, yellow, white, and black of the face. The sub-commentary states: The five directions: East Wood is green, South Fire is red, Center Earth is yellow, West Metal is white, North Water is black.
The *Suwen*, chapter "Fa Shi Lun of the Zang Organs," states: The Liver suffers from tension (urgency); urgently consume sweet flavors to relax it.
Wang Bing explains: Sweetness has a mild and relaxing nature. New correction notes: According to Quan Yuanqi's text, "Liver suffers from tension" means excess Qi. Wu Kun explains: The Liver is the official of the General, associated with anger. Tension leads to self-injury and suffering. Zhang Zhicong explains: The Liver governs the Qi of spring growth and angry eruption. Ma Shi explains: The Liver pulse is wiry; it suffers most from tension. Tension causes Liver disease; softness can treat hardness. Zhang Ji's commentary notes: *Tangye Bencao* states: Liver suffers from tension, urgently consume sweetness, e.g., Licorice (*Gancao*). Heart suffers from laxity, urgently consume sourness, e.g., Schisandra (*Wuweizi*). Spleen suffers from dampness, urgently consume bitterness, e.g., Atractylodes (*Baizhu*). Lung suffers from rebellious Qi, urgently consume bitterness, e.g., Terminalia (*Heqizi Pi*, alternatively Scutellaria (*Huangqin*)). Kidney suffers from dryness, urgently consume pungency, e.g., Anemarrhena (*Zhimu*), Phellodendron (*Huangbai*). Tension implies a sense of crushing; relaxing allows the nature to follow its course.
The Heart suffers from laxity; urgently consume sour flavors to gather it.
Wang Bing explains: Sourness has an astringent nature. New correction notes: According to Quan Yuanqi's text, "Heart suffers from laxity" means deficiency of Heart Qi. Wu Kun explains: The Heart governs nourishment and is associated with joy. Laxity leads to scattering of Heart Qi and self-injury to the Spirit. Ma Shi explains: The pulse is surging; it suffers most from laxity. Laxity leads to Heart deficiency. Zhang Jiebin explains: The Heart stores the Spirit; its emotion is joy. Joy leads to Qi relaxation, causing Heart deficiency and Spirit dispersion. Zhang Ji's commentary notes: The Heart governs the Divine Spirit; joy gathers and collects, allowing it to follow its nature.
The Spleen suffers from dampness; urgently consume bitter flavors to dry it.
Wang Bing explains: Bitterness has a drying nature. Wu Kun explains: The Spleen manages water control; it prefers dryness and dislikes dampness. Excess dampness injures Spleen Earth. Zhang Zhicong explains: The Spleen belongs to Yin Earth, preferring dryness and disliking dampness. Bitterness is the flavor of Fire, so consuming bitterness is suitable. Zhang Erzhong explains: Preferring dryness means preferring the Qi of bitterness to aid generation; suffering from dampness means disliking the invasion of the controlling element. Ma Shi explains: The Spleen is Taiyin Damp Earth; it suffers most from dampness. Dampness causes Spleen disease. Zhang Jiebin explains: The Spleen transforms and transports grain and water, managing water control. Excess dampness反而 injures Spleen Earth. Zhang Ji's commentary notes: The Spleen governs healthy transport; drying restores its nature.
The Lung suffers from rebellious Qi; urgently consume bitter flavors to drain it.
Wang Bing explains: Bitterness has a draining and dispersing nature, suited for Lung function. New correction notes: According to Quan Yuanqi's text, "Lung Qi rebels upward" indicates excess Qi. Wu Kun explains: The Lung is a clear and empty organ, governing descending functions. If Qi rebels upward, the Lung suffers. Zhang Jiebin explains: The Lung governs Qi and the regulation of governance. Disease of Qi causes rebellion upward in the Lung. Zhang Ji's commentary notes: The Lung is the master of Qi; normally smooth, when changed, it rebels. Draining makes it smooth and non-rebellious.
The Kidney suffers from dryness; urgently consume pungent flavors to moisten it, opening the interstices, delivering body fluids, and promoting Qi circulation.
Wang Bing explains: Pungency has a moistening nature. However, when interstices open and body fluids reach, Lung Qi flows downward, connecting the Kidney and Lung, hence "promoting Qi circulation." Wu Kun explains: The Kidney is the Water Organ, preferring moisture and disliking dryness. Dryness causes loss of moistening quality and suffering. Pungency is the flavor of Metal; it opens interstices and vents dryness, treats body fluids to make them moist, and promotes Qi circulation to enable transformation. Ma Shi explains: Consuming pungency to moisten, such as Phellodendron (*Huangbai*), allows interstices to open naturally, body fluids to arrive naturally, and the Qi of the five Zang organs to connect. Zhang Jiebin explains: Pungency transforms via Metal, the mother of Water. Its ability to open interstices and deliver fluids is due to promoting Qi circulation. There is true Qi in Water, reachable only by pungency. Where Qi arrives, Water also arrives, thus moistening Kidney dryness. Zhang Ji's commentary notes: The Kidney stores Essence and Will, governs the five fluids, is naturally moist but dislikes dryness, hence pungent moistening is suitable.
The Liver desires dispersion; urgently consume pungent flavors to disperse it.
Wang Bing explains: Since the Zang Qi should disperse, pungency is used to disperse. The *Yin Yang Ying Xiang Da Lun* states: Pungency disperses the Liver, belonging to Yang. The *Ping Ren Qi Xiang Lun* states: The True Qi of the Zang disperses in the Liver, indicating it should disperse. Wu Kun explains: Wood of the Liver prefers free flow and dislikes depression; dispersing leads to free flow. Zhang Zhicong explains: When Liver Qi is affected by pathogenic factors, Wood becomes depressed and desires dispersion. Ma Shi explains: Since the Liver is diseased, treatment should follow its nature. Thus, what the Liver suffers from is tension, so what it desires is dispersion. Pungent flavors govern dispersion. Zhang Ji's commentary notes: *Tangye Bencao* states: Liver desires dispersion, urgently consume pungency to disperse. Ligusticum (*Chuanxiong*) tonifies with pungency; Asarum (*Xixin*) drains with sourness; Peony (*Shaoyao*) tonifies deficiency with Ginger (*Shengjiang*) and Tangerine Peel (*Chenpi*). The Classic states: Deficiency tonifies the mother. Water generates Wood; the Kidney is the mother of the Liver. Bitterness tonifies the Kidney; Rehmannia (*Dihuang*) and Phellodendron (*Huangbai*) are examples. Without other symptoms, Qian's Dihuang Pill is indicated. Excess drains with White Peony (*Baishaoyao*); without other symptoms, Qian's Xieqing Pill is indicated. Excess drains the child; the Heart is the child of the Liver. Draining the Heart with Licorice (*Gancao*). Also, lush branches symbolize Wood's free flow; rising and developing is the function of the Hun. Dispersing pungency resolves depression, which is tonification.
Tonify with pungency, drain with sourness.
Wang Bing explains: Pungency disperses, hence tonifies; Sourness gathers, hence drains. New correction notes: According to Quan Yuanqi's text, "Tonify with sourness, drain with pungency" presents a different meaning. Wu Kun explains: Following nature is tonification; opposing nature is drainage. Zhang Zhicong explains: According to annual movements, Jueyin excess is drained with sourness; Shaoyin excess is drained with sweetness; Taiyin excess is drained with bitterness. Also: For the primary of the Wood position, drain with sourness, tonify with pungency; for Fire, drain with bitterness, tonify with saltiness; for Earth, drain with bitterness, tonify with sweetness; for Metal, drain with pungency, tonify with sourness; for Water, drain with saltiness, tonify with bitterness. The yin-yang use of the five flavors: Pungent and sweet disperse and belong to Yang; sour and bitter induce vomiting/drain and belong to Yin; bland flavors渗泄 and belong to Yang. These six may gather, disperse, relax, tense, dry, moisten, soften, or harden. Act according to benefit, regulate Qi to achieve balance. Liver disease is Jueyin excess; pathogen excess leads to righteous deficiency. Thus, use pungent dispersion to scatter Wood depression, pungent moistening to tonify Liver Qi, and sour drainage to drain residual pathogens. This is acting according to benefit to regulate Qi and achieve balance. Other organs follow this pattern. Ma Shi explains: Nature desires dispersion, and pungency disperses; this is why pungency is used for tonification. Nature suffers from tension, and sourness gathers; this is why sourness is used for drainage. Zhang Jiebin explains: Wood cannot be depressed, hence desires pungent dispersion. The Liver likes dispersion and dislikes gathering; thus, pungency is tonification, sourness is drainage. The flavors for tonifying and draining the five Zang organs below are consistent with the main and guest correct flavors in the *Zhi Yao Yao Da Lun*.
The Heart desires softness; urgently consume salty flavors to soften it.
Wang Bing explains: Since the Zang Qi likes softness, saltiness is used to soften. The *Ping Ren Qi Xiang Lun* states: The True Qi of the Zang connects with the Heart, indicating it constantly desires softness. Wu Kun explains: All living things are soft at heart; thus the Heart desires softness. Heart disease causes rigidity and dryness; consuming saltiness is suitable because saltiness transforms via Water, balancing rigidity and dryness to induce softness. Zhang Zhicong explains: Softness relates to the Heart. The Heart is a Fire Organ; Heart disease causes rigidity and dryness, so consuming saltiness to soften is suitable. Ma Shi explains: The Heart desires softness; only saltiness can soften hardness. Zhang Ji's commentary notes: *Tangye Bencao* states: Heart desires softness, urgently consume saltiness to soften. Mirabilite (*Mangxiao*) tonifies with saltiness; Alisma (*Zexie*) drains with sweetness. Ginseng (*Renshen*), Astragalus (*Huangqi*), and Licorice (*Gancao*) tonify deficiency with fried salt. Deficiency tonifies the mother; Wood generates Fire; the Liver is the mother of the Heart. Tonify Liver Wood with Ginger; without other symptoms, Qian's Anshen Pill is indicated. Excess drains with Licorice; without other symptoms, in Qian's formulas, severe cases use Xixin Decoction (*Xie Xin Tang*), mild cases use Daochi San. Also, the Heart is originally peaceful; pathogenic heat causes agitation. Softening restores the agitated and rigid Qi to peace, communicating downward with the Kidney, achieving mutual intersection, hence tonification.
Tonify with saltiness, drain with sweetness.
Wang Bing explains: Saltiness tonifies by taking softness; sweetness drains by taking relaxation. Wu Kun explains: Heart Fire likes softness and dislikes laxity. Zhang Zhicong explains: Salty flavor drains downward and surges upward, transforming via Water. It drains Heart Qi to communicate downward and surges Water Qi to nourish upward. When Water and Fire mutually intersect, Heart Qi benefits. Fire desires inflammation and dispersion; drain it with sweet dispersion. Ma Shi explains: Only when the desire is softness is saltiness considered tonification; only when the suffering is laxity is sweetness considered drainage. Zhang Jiebin explains: Excessive Heart Fire causes agitation and overflow, so urgently consuming saltiness is necessary. Saltiness transforms via Water and can balance it. Thus, softening with saltiness is tonification, relaxing with sweetness is drainage.
The Spleen desires relaxation; urgently consume sweet flavors to relax it.
Wang Bing explains: Sweetness is mild and relaxing, following relaxation. Wu Kun explains: The Spleen possesses warm, thick, and harmonious virtue, hence desires relaxation. Disease causes loss of relaxation. Zhang Zhicong explains: Earth's virtue is harmonious and thick, hence desires relaxation. Ma Shi explains: The Spleen desires relaxation; only sweetness can relax. Zhang Ji's commentary notes: *Tangye Bencao* states: Spleen desires relaxation, urgently consume sweetness to relax. Licorice (*Gancao*) tonifies with sweetness; Ginseng (*Renshen*) drains with bitterness. Coptis (*Huanglian*) tonifies deficiency with Licorice and Jujube (*Dazao*). Without other symptoms, Qian's Yihuang San is indicated. The mother of Heart and Spleen is tonified with fried salt; Heart excess is drained with Immature Bitter Orange (*Zhishi*); without other symptoms, Xiehuang San is used to drain. The Lung is the child of the Spleen; drain Lung with Mulberry Root Bark (*Sangbaipi*). Also, Earth cultivates crops; crops produce sweetness, hence it can tonify.
Drain with bitterness, tonify with sweetness.
Wang Bing explains: Bitterness drains by taking hardness and dryness; sweetness tonifies by taking stability and relaxation. Wu Kun explains: The Spleen likes sweetness and dislikes bitterness. Zhang Zhicong explains: Spleen disease causes Earth depression, so use bitter flavors' inducing and draining action to drain, and sweet relaxation to tonify. *Jinkui Yaolue* states: Diseases of the five Zang organs heal when they obtain what they like; they suffer from what they dislike. Follow what they do not like as disease; thus, follow their desired flavors for tonification. Ma Shi explains: Only sweetness can relax; this is why sweetness is tonification. Only bitterness has hardness and dryness; this is why bitterness is drainage. Zhang Jiebin explains: The Spleen values fullness, harmony, warmth, and thickness. Its nature desires relaxation, likes sweetness, and dislikes bitterness.
The Lung desires gathering; urgently consume sour flavors to gather it.
Wang Bing explains: Because sourness has an astringent nature. Wu Kun explains: The Lung possesses the virtue of gathering, governs the Autumn command, hence desires gathering. Zhang Zhicong explains: The Lung governs the gathering command of Autumn. Ma Shi explains: The Lung desires gathering; only sourness can gather. Zhang Ji's commentary notes: *Tangye Bencao* states: Lung desires gathering, urgently consume sourness to gather it. White Peony (*Baishaoyao*) drains with pungency; Mulberry Root Bark (*Sangbaipi*) tonifies with sourness; Schisandra (*Wuweizi*) without other symptoms, Qian's Ejiao San tonifies. The Spleen is the mother of the Lung; tonify Spleen with Licorice; excess drains Lung with Mulberry Root Bark; without other symptoms, Xiebai San drains. The Kidney is the child of the Lung; drain with Alisma (*Zexie*). Also, the Lung governs the astringent and肃 (solemn) policy of the Upper Jiao. Sourness can astringe the Lung; if affected by heat pathogen, pungency can drain. If not gathered, Qi has no restraint, meaning the Lung loses its duty. If gathered, its nature follows and its duty is performed; thus, sourness can also tonify.
Tonify with sourness, drain with pungency.
Wang Bing explains: Sourness gathers, hence tonifies; Pungency disperses, hence drains. Zhang Zhicong explains: Use sour gathering to tonify righteousness; use pungent dispersion to drain pathogens. Ma Shi explains: Only when the desire is gathering is sourness considered tonification; only when the suffering is dispersion is pungency considered drainage. Zhang Jiebin explains: The Lung corresponds to Autumn Qi, governs gathering; Lung Qi should gather, not disperse.
The Kidney desires firmness; urgently consume bitter flavors to firm it.
Wang Bing explains: Because bitterness has a hardening and drying nature. Wu Kun explains: The Kidney takes Cold Water as its image; firmness and strength are its virtue. Zhang Zhicong explains: The Kidney's body is heavy like stone; its virtue is firm and condensed. Disease causes loss of normalcy. Ma Shi explains: The Kidney desires firmness; only bitterness can firm. Zhang Ji's commentary notes: *Tangye Bencao* states: Kidney desires firmness, urgently consume bitterness to firm it. Anemarrhena (*Zhimu*) drains with bitterness; Phellodendron (*Huangbai*) drains with saltiness. Alisma (*Zexie*) tonifies deficiency with Prepared Rehmannia (*Shudihuang*) and Phellodendron. The Kidney originally has no excess and cannot be drained; Qian's formulas only include Kidney-Tonifying Dihuang Pill, with no Kidney-Draining drugs. The Lung is the mother of the Kidney; tonify Kidney with Schisandra (*Wuweizi*). Also, if the Kidney is not firm, it cannot fulfill the role of strengthening bones and sinews. It becomes soft when exposed to dampness and firm when exposed to cold. Schisandra becomes soft with saltiness and firm with bitterness. Firmness is tonification.
Tonify with bitterness, drain with saltiness.
Wang Bing explains: Bitterness tonifies by taking firmness; Saltiness drains by taking softness. Softness is controlled by damp Earth, hence drainage is used. Wu Kun explains: Bitterness can firm, hence called tonification; Saltiness can soften hardness, hence called drainage. Zhang Zhicong explains: The above discusses diseases of the five Zang organs suitable for medicinal and dietary treatments, where each of the five flavors has its suitability. Ma Shi explains: Only when the desire is bitterness is bitterness considered tonification; only when the suffering is softness is saltiness considered drainage. Zhang Jiebin explains: The Kidney governs closure and storage; Qi values secrecy and integrity, hence the Kidney desires firmness. Bitterness firms, hence is tonification; Saltiness softens hardness, hence is drainage.
The Liver color is green; it is suitable to consume rice (*Jingmi*), beef, dates, and mallow (*Kui*), all sweet.
Wang Bing explains: The Liver nature likes tension, hence consuming sweet substances takes their widening and relaxing effect. Zhang Zhicong explains: Clarity and the five colors are the brilliance of Qi. The Liver color is green, meaning its Qi suffers from tension, hence sweetness is suitable. The five flavors nourish the Qi of the five Zang organs. Ma Shi explains: The East is Jia-Yi Wood, its color is green. The Liver belongs to Wood, hence its color is also green. The Liver suffers from tension; only sweetness can relax, hence suitable to consume sweetness. All rice, beef, dates, and mallow are sweet and edible. Zhang Ji's commentary notes: Rice (*Jingmi*) is paddy; paddy and glutinous rice are general names for grain. Shengzhi says: Paddy and glutinous rice. Paddy planted in March, glutinous rice planted in April. Paddy and glutinous rice are both paddy. Confucius said: "Eat paddy." The *Zhou Li* has the office of Rice Person; Han dynasty established the Rice Field Envoy. The distinction between indica and japonica rice is detailed in *Neijing Fang Jishi - Tangye Laoli Pian*; this likely refers to glutinous rice. Sun Simiao said: "Glutinous rice is sweet, the grain of the Spleen. Suitable for Spleen disease, boosts Qi and stops diarrhea." *Shiyi Xinjing*: "Glutinous rice is the master of diet, warms the middle." Chen Cangqi said: "Beef is neutral, reduces edema, removes dampness, nourishes the uterus, strengthens sinews and bones." *Shiyi Xinjing*: "One jin of beef, steamed cooked, eaten hollow-stomached with ginger and vinegar." *Zhou Li - Shi Yi*: "Beef suits paddy (*Tu*)." Annotation: "Beef is sweet and neutral; paddy is bitter. Sweet and bitter complement each other, hence beef suits paddy." *Benjing*: "Dates are sweet and neutral, mainly calm the middle, nourish the Spleen, and level Stomach Qi." *Wushi Bencao*: "Mainly harmonize the middle, benefit the Spleen, consumption generates Qi and produces fluids." Mallow includes Nightshade (*Longkui*) and Hollyhock (*Shukui*); this likely refers to Winter Mallow (*Dongkui*). *Benjing*: "Winter mallow is sweet and cold, mainly treats cold-heat and emaciation of the five Zang and six Fu organs, promotes urination, long-term consumption strengthens bones and grows muscles." *Bielu*: "Mallow is the chief of hundred vegetables; its heart harms people." *Yaoxing Lun*: "Slippery." *Rihuazi*: "Long-term consumption strengthens sinews and bones." Autumn mallow is early-planted, commonly called vegetable mallow. *Tangben Zhu*: "This is the root of commonly eaten mallow." *Zuo Zhuan*: "Mallow can guard the foot." Wind month seven cooks mallow and soybeans. Annotation: "Vegetable name, large stem small leaves, purple-yellow flowers, edible." The Liver suits sweet consumption...
The Center is Earth; among the Five Elements, Earth is honored; among the five flavors, sweetness is supreme. *Zhou Li - Shi Yi*: "Adjust with slippery and sweet." Annotation: "Ginger, elm, [unclear], marrow to make slippery; dates, chestnuts, syrup, malt sugar to make sweet." Also: "Beef suits paddy." Paddy is the grain of the Spleen; beef is the meat of Earth. Liver consumes Spleen flavor; Wood and Earth do not conflict. *Jinkui*: "In Liver disease, first solidify the Spleen."
The Heart color is red; it is suitable to consume sour adzuki beans (*Xiaodou*).
New correction notes: *Jiayi Jing* and *Tai Su* read adzuki beans as hemp seed. Ma Shi explains: The South is Bing-Ding Fire, its color is red. The Heart belongs to Fire, hence its color is also red. The Heart suffers from laxity; only sourness can gather, hence suitable to consume sourness. All adzuki beans, dog meat, plums, and leeks are sour and edible. Zhang Ji's commentary notes: *Bielu*: "Large and small beans are linked, similar to scallion and garlic meanings." Soybeans become Huangjuan; adzuki beans remove irritability. *Shiliao*: "Removes joint irritability, opens heart pores." Green and red ones can both be eaten; this refers to red...
Dog meat, plums, and leeks are all sour.
Wang Bing explains: The Heart nature likes laxity, hence consuming sour substances takes their gathering effect. Zhang Zhicong explains: The Heart will likes joy; joy leads to Qi relaxation; relaxation leads to slackening of Heart Spirit and mind. Hence, suitable to consume the sourness of adzuki beans and large plums to nourish and collect Heart Qi. Zhang Ji's commentary notes: *Zhou Li - Shi Yi*: "Dog suits millet." Annotation: "Dog meat is sour and warm, heals severe injuries, lightens the body, and boosts Qi." *Rihuazi*: "Sour tonifies Stomach Qi, strengthens yang, nourishes waist and knees, tonifies deficiency and labor, boosts Qi." *Shiyi Xinjing*: "For cold weakness of Spleen and Stomach, cook with rice, salt, and fermented soybeans; for edema and scanty urination, steam cooked and eat hollow-stomached. For qi-water distension, cook porridge or soup with rice; eating is good." Tao Hongjing's alternative annotation: "Plums have many types: green, yellow, purple, raw, water plums, all edible, hot taste and sweet." *Shiyi Xinjing*: "Plum is sour, mainly removes chronic heat and harmonizes the middle." The Yellow Emperor said: "Plums should not be eaten with honey; doing so damages the five Zang organs." This refers to sourness. *Bielu*: "Leek is pungent, slightly sour, and warm; enters the Heart and calms the five Zang organs." *Shuowen*: "Vegetable name. One type lasting long, hence called leek. Cut three or four times a year without damaging roots; winter mound soil; regrows before spring. Truly one type lasting long. Among vegetables, this is warmest and beneficial; suitable for regular consumption. However, this vegetable is particularly pungent and smelly, unlike scallions and garlic; cooked, it has no odor, which is taboo for nurturing life." The Yellow Emperor said: "Do not eat in May." Also, *Zhou Li* seven pickles, first is leek pickle, also considering leek as sour. The Heart suits sour consumption because Wood and Fire generate each other.
The Lung color is white; it is suitable to consume bitter wheat, mutton, apricots, and wild onion (*Xie*), all bitter.
Wang Bing explains: The Lung suffers from Qi rebellion, hence consuming bitter substances takes their draining and dispersing effect. Wu Kun explains: The Lung suffers from rebellious Qi; urgently consume bitterness to drain it. Zhang Zhicong explains: The Lung color is white; its Qi governs the descending command of Autumn Metal, yet suffers from upward rebellion. Ma Shi explains: The West is Geng-Xin Metal, its color is white. The Lung also belongs to Metal, hence its color is also white. Zhang Jiebin explains: *Xie* sounds like 'xie'; root is white like small garlic. *Erya Yi* says: "Looks like leek but not, no fruit." Zhang Ji's commentary notes: *Tujing*: "Wheat has large wheat, small wheat, large wheat, buckwheat." *Bielu*: "Small wheat is sweet and slightly cold; large wheat is salty, warm, and slightly cold; large wheat is sweet and slightly cold; buckwheat is sweet and flat-cold." Mutton: *Zhou Li - Shi Yi*: "Sheep suits millet." Annotation: "Sheep meat is sweet and hot; millet is bitter and warm. Sweet and bitter complement each other." *Bielu*: "Sweet, very hot, non-toxic." *Tangben Zhu*: "Consuming after illness recovery causes fever and death." *Benjing*: "Apricot kernel is bitter and warm, mainly treats cough and rebellious Qi." *Bielu*: "Fruit is sour; do not eat too much, damages sinews and bones." *Shiyi Xinjing*: "Mainly treats asthma and急促 (rapid breathing)." *Shengjin Fang*: "Treats long-term lung asthma and rapid breathing." *Bielu*: "*Xie* is pungent, bitter, and warm; removes cold-heat and wind-cold." *Shiliao*: "Treats wind-heat." *Shiyi Xinyi*: "Mainly treats dysentery with red and white discharge." All are Lung-related diseases. Only wheat and mutton are not bitter; doubt remains pending examination.
The Spleen color is yellow; it is suitable to consume salty soybeans, pork, chestnuts, and broad bean leaves (*Huo*), all salty.
Wang Bing explains: Investigating this sweet food is the meaning of harmonizing mechanisms. The Kidney is the gate of the Stomach; the Spleen combines with the Stomach. Hence,借用 (borrow) saltiness to soften and benefit the gate. When the gate is open, Stomach Qi flows; when Stomach Qi flows, Spleen Qi transforms. Hence, the Spleen suits flavors different from others. New correction notes: According to the above text: "Liver suffers from tension, urgently consume sweetness to relax it; Heart suffers from laxity, urgently consume sourness to gather it; Spleen suffers from dampness, urgently consume bitterness to dry it; Lung suffers from rebellious Qi, urgently consume bitterness to drain it; Kidney suffers from dryness, urgently consume pungency to moisten it." The dietary suitability for Liver, Heart, Lung, and Kidney all match the previous text. Only the Spleen suits saltiness and should not use bitterness, hence Wang Shi specially annotates its meaning. Zhang Zhicong explains: The reason Earth of the Spleen irrigates the four Zang organs is mainly to seep upward to Heart and Lung, and drain downward to Liver and Kidney. If the Spleen suffers from dampness, it cannot seep upward; if Earth Qi is thick and high, it cannot drain downward. The Classic states: "Sour and bitter induce vomiting and drain, belonging to Yin; salty flavor渗泄 and belongs to Yin." Hence, suitable to consume bitterness to take its drying of Earth Qi to...