典藏书目

The *Suwen* (Basic Questions) chapter "Shengqi Tongtian Lun" (Treatise on the Connection between Vital Qi and Heaven) states: The generation of Yin essence fundamentally lies in the five flavors; however, the injury to the five palaces (organs) of Yin also stems from the five flavors.

Wang Bing commented: By "Yin," it refers to the five Zang organs where the five spirits reside; by "palace," it refers to the dwelling place of the five spirits. This means that the substances generated by the five Zang organs originally rely on the five flavors. The five flavors circulate and transform, each gathering into its corresponding organ. Although Yin essence is born due to the five flavors, it is also damaged by them.

If one indulges in a specific flavor without moderation, injury will occur, as stated in the following text... Wu Kun commented: The five flavors are sufficient to nourish the five Zang organs, but they are also sufficient to damage them. Zhang Zhicong commented: Shen qi (spiritual energy) is born from Yin essence, and the essence of the five Zang organs is born from the five flavors; therefore... First, Qi is discussed, and finally, flavors are discussed. The *Lingshu* chapter "Benshen Pian" (Treatise on the Original Spirit) mentions: The five Zang organs govern the storage of essence and must not be injured. Once injured, they lose their hold, leading to Yin deficiency; Yin deficiency leads to a lack of Qi; a lack of Qi leads to death. Therefore, one must carefully harmonize the five flavors to enjoy a natural lifespan. Generally, spirit, essence, Qi, and blood all depend on the five flavors for their generation and nourishment. The five palaces are the five Zang organs, the dwellings of the spirit. What is meant by "injury in the five flavors" is an imbalance or preference in dietary tastes. Ma Shi commented: This passage explains that the five flavors can damage the five Zang organs, and those who are good at preserving health should be cautious about this. The *Yinyang Yingxiang Dalun* (Great Treatise on Yinyang and Correspondences) says: Sour generates Liver, Bitter generates Heart, Sweet generates Spleen, Pungent generates Lung, Salty generates Kidney. Thus, the root of Yin lies in the five flavors. Yin refers to the five Zang organs, all of which belong to Yin. Hand-Taiyin Lung, Hand-Shaoyin Heart, Foot-Taiyin Spleen, Foot-Shaoyin Kidney, Foot-Jueyin Liver. However, the injury to the five palaces of Yin also lies in the five flavors. The *Yinyang Yingxiang Dalun* says: Sour injures sinews, Bitter injures Qi, Sweet injures flesh, Pungent injures skin and hair, Salty injures blood. Generally, if the five flavors are excessive, the five Zang organs will also be injured by them. The text mentions "injuring Qi and Blood"; since all Qi belongs to the Lung, and Bitter enters the Heart, why does it injure Qi? This is because Water overcomes Fire (Kidney Water overcoming Heart Fire), which is also harming what one normally controls (referring to reverse restriction). Thus, the five flavors can indeed injure the five palaces. Zhang Jiebin commented: The five palaces are the five Zang organs. The *Liujie Zangxiang Lun* (Treatise on Six Sections and Viscera Images) says: Earth feeds humans with the five flavors. Flavors receive the Qi of Earth, so they can generate the Yin of the five Zang organs. If the five flavors are not moderated, they will mutually overcome each other and instead damage their Yin. The meaning is as described in the following text. Ji's note: Yang is Qi, Yin is Flavor; thus, the injury of Yin lies in Flavor. The five palaces are the dwellings of the five spirits; Wang's commentary is correct. The *Huangting Jing* (Yellow Court Classic) states: In the palace of the Liver section, green layers within, below resides the Green Child, Lord Gongzi; in the palace of the Heart section, lotus containing splendor, below resides the Red Infant, Dan Yuanjia; in the palace of the Spleen section, belonging to Wu and Ji, within resides the Bright Infant, Huangshangli; in the palace of the Lung section, like a canopy, below resides the Infant sitting at the Jade Gate; in the palace of the Kidney section, Xuanque Yuan, within resides the Infant Ming Shangxuan. It also says: The fruits of grains are the essence of the earth, the five flavors are externally beautiful but internally evil, foul odors confuse the spirit and mind, how can fetal energy return to infancy? This is clear evidence that the five flavors injure the five palaces.

Therefore, if the taste is excessively sour, Liver Qi will have excess fluids, and Spleen Qi will cease.

Wang Bing commented: Excessive consumption of sour causes urinary difficulty (long); thus, the Liver has excess fluids. When fluids overflow internally, the Liver lobes distend. When Liver lobes distend, the Qi of the Spleen meridian ceases to flow. Why? Because Wood overcomes Earth. Wu Kun commented: When Wood is excessive, it overcomes Earth, so the Spleen ceases. Ma Shi commented: Sour generates Liver Wood; when Wood is superior and Earth is deficient, Spleen Qi consequently ceases. Zhang Jiebin commented: Fluids; Sour transforms according to Wood. Ji's note: "Guo" (excess) is equivalent to loss. The *Suwen* chapter "Shuwuguo Lun" (Treatise on Five Medical Errors) states that physicians make errors in treating diseases; again, the *Lingshu* chapter "Wujin Pian" (Treatise on Five Prohibitions) mentions five "guo" in acupuncture. Thus, "guo" has two meanings: using something when it should not be used is called "guo"; using something excessively when it should be used is also called "guo". The *Xishan Ji* records: In autumn, Lung Qi is vigorous and Liver Qi is weak, so nourish the Liver by eating sour foods. Among grains, beans; among fruits, plums; among animals, dog meat; among vegetables, huocai (broad bean leaves), consistent with medical classics, but do not exceed moderation.

If the taste is excessively salty, the Qi of the large bones becomes labored, muscles shorten, and Heart Qi is depressed.

Wang Bing commented: Excessive consumption of salty food causes skin and muscles to shorten and depresses Heart Qi, causing stagnation. Salty enters Blood. Labor of the large bones relates to Salty entering the Kidney. Wu Kun commented: Salty enters the Kidney and bones, softening and shrinking various substances. Also, Salty transforms according to Water and moves in Blood; when Water is superior, Fire extinguishes, so Heart Qi is depressed. Zhang Zhicong commented: The large bones refer to the high bones of the waist, the mansion of the Kidney. Ma Shi commented: The large bones are the prominent bones. The *Yuji Zhenzang Lun* (True Image of Jade Mechanism) also refers to them as large bones. When Kidney Qi is inversely injured, the large bones become labored; Water pathogen overcomes Fire, causing muscle shortening and depression of Heart Qi. Zhang Jiebin commented: Salty enters the Kidney, and the Kidney governs bones. Ji's note: The *Xishan Ji* records: When Spleen is strong and Kidney is weak in all seasons, nourish the Kidney by eating salty foods. Among grains, millet; among fruits, yam; among animals, pork; among vegetables, leek, consistent with medical classics, but do not exceed moderation.

If the taste is excessively sweet, the Heart becomes asthmatic and full, the complexion turns black, and Kidney Qi is unbalanced.

Wang Bing commented: Excessive consumption of sweet food causes heart stuffiness. Sweet nature is stagnant and slow, thus causing asthma, fullness, and kidney imbalance. Why? Earth suppresses Water. Heng means balance. Wu Kun commented: Sweet nature is stagnant and slow; Sweet transforms according to Earth. When Earth is hyperactive, it harms Water. Zhang Jiebin commented: When Earth is solid, Heart Qi cannot transmit to its son, causing asthma and fullness. The Kidney governs Water, and its color is black. When Earth is hyperactive, it injures the Kidney, so the complexion is black and Kidney Qi is unbalanced. Ma Shi commented: Sweet generates flesh. When Spleen pathogen is excessive, the child overcomes the mother; coming from the front constitutes an excess pathogen, causing Heart Qi asthma and fullness. Furthermore, Earth overcomes Water, transmitting to what it conquers; black appears externally, and Kidney Qi loses its balance. Zhang Jiebin commented: Sweet enters the Spleen and transforms according to Earth; when Earth is superior, Water disease occurs. Ji's note: The *Xishan Ji* records: In spring, Liver is strong and Spleen is weak, so nourish the Spleen by eating sweet foods. Among grains, japonica rice; among fruits, dates; among animals, beef; among vegetables, hibiscus leaves, consistent with medical classics, but do not exceed moderation.

If the taste is excessively bitter, Spleen Qi fails to moisten, and Stomach Qi becomes strong (dense).

Wang Bing commented: Bitter nature is hard and dry, yet it can nourish the Spleen and Stomach; thus, when Spleen Qi fails to moisten, Stomach Qi becomes strong and dense. Wu Kun commented: Bitter nature is hard and dry, so Spleen Qi fails to moisten. The Stomach likes dryness, so Stomach Qi becomes strong and dense. Zhang Zhicong commented: Yangming connects to the Heart, and the Qi of mother and son communicates. Bitter makes the mother Qi abundant and Stomach Qi strong. When Stomach Qi is strong, it cuts off connection with Spleen Yin; the Spleen does not transport fluids for the Stomach, so Spleen Qi fails to moisten. Since the Spleen does not transport, Stomach Qi becomes dense. Ma Shi commented: The human intestines and stomach must have two layers. When Heart Qi is excessive, Earth Qi is also surplus, causing the Stomach to bloat and become dense, unable to accept water and grain. One should use clearing heat and astringing herbs such as Huangqin, Lianhua, and Wumei. Nowadays, people do not recognize this syndrome, assuming that poor appetite is due to weak Stomach Qi, and still use Ginseng and Atractylodes, which increases Stomach pathogen, reduces intake further, increases bloating with more tonification, and the disease never resolves. The *Maiyao Jingwei Lun* (Essential Meaning of Pulse Requirements) says: When Stomach pulse is excess, there is bloating; when deficient, there is diarrhea. The so-called bloating refers precisely to Stomach Qi becoming dense. One must verify this through an excess Stomach pulse; if truly deficient, tonification is appropriate. Zhang Jiebin commented: Ru means moist. When Spleen Qi fails to moisten, Stomach Qi stagnates, hence "nai nong" (becomes dense). Nong means fullness/bloating. The *Wuwei Lun* (Treatise on Five Flavors) says: Bitter enters the Stomach; the Qi of the five grains cannot overcome bitterness. When bitter enters the lower epigastrium, the pathways of the Triple Burner are closed and blocked, causing vomiting; the meaning is similar here. Ji's note: The *Xishan Ji* records: In winter, Kidney is strong and Heart is weak, so nourish the Heart by eating bitter foods. Among grains, wheat; among fruits, oranges; among animals, mutton; among vegetables, wild leeks, roughly consistent with medical classics, but do not exceed moderation.

If the taste is excessively pungent, sinews and vessels become flaccid and relaxed, and spirit is damaged (Yang/Ying).

Wang Bing commented: Ju means moist, Chi means relaxed, Yang means long-lasting. Pungent nature is moistening and dispersing, nourishing sinews, thus causing sinews to relax and vessels to moisten, allowing spirit to last long. Why? Pungent tonifies the Liver. The *Zangqi Fashi Lun* (Treatise on Organ Qi Laws) says: The Liver desires dispersion; urgently eat pungent to disperse it; use pungent to tonify it. New Correction notes: According to this treatise on harm caused by excessive flavors, it is difficult to interpret "spirit lasting long." "Yang" is actually "Yang" (disaster/misfortune); ancient texts often use interchangeable characters. Wu Kun commented: Yang and Ying are the same. Zhang Zhicong commented: Ju means suppression, Chi means laxity. When Pungent is excessive, it dries fluids, preventing mutual generation, so spirit suffers disaster. Ma Shi commented: Pungent generates the Lung. If taste is excessively pungent, Metal pathogen overcomes Wood, sinews and vessels become obstructed and relaxed, and spirit fails halfway. "Yang" refers to the center, meaning half. The *Siqi Tiaoshen Lun* (Treatise on Regulating Spirit According to Four Seasons) mentions "Wei Yang jue mie" (not yet exhausted/extinguished), implying failure at half. Here, "spirit becomes Yang" means spirit only lasts until half. *Shijing Xiaoya Ye Wei Yang*: Zhang Jiebin commented: Ju means broken, Chi means lax, Yang and Ying are the same. Pungent disperses Qi, causing spirit depletion, hence "nai Yang." Ji's note: The *Xishan Ji* records: In summer, Heart is strong and Lung is weak, so nourish the Lung by eating pungent foods. Among grains, yellow millet; among fruits, peaches; among animals, chicken; among vegetables, scallions, consistent with medical classics, but do not exceed moderation. The *Huangting Pian* says: What are the Four Seas? Qi, Blood, Essence, and Marrow. The key lies in guarding against five injuries: Excessive salty injures the Heart; excessive bitter injures the Lung; excessive sour injures the Spleen; excessive pungent injures the Liver; excessive sweet injures the Kidney.

Therefore, carefully harmonizing the five flavors results in straight bones and flexible sinews, flowing Qi and Blood, and tight interstices. In this way, bone Qi becomes refined; adhering strictly to the Dao ensures a long natural lifespan.

Wang Bing commented: This is the supreme Dao of cultivating innate truth. Zhang Zhicong commented: The Kidney stores essence and governs bones; the Liver stores blood and governs sinews. When wind pathogens invade and contaminate Qi, evil damages the Liver and affects essence. Carefully harmonizing the five flavors results in straight bones, flexible sinews, and tight interstices. Thus, Yang Qi is born from Yin essence and serves as the external guard of Yin, hence "Yin stores essence and rises urgently; Yang guards the exterior and secures." Knowing the ways of Yin-Yang and interior-exterior, avoiding excessive labor to injure Yang, moderating flavors to nourish essence, and maintaining harmony ensures balanced Yin-Yang and a long natural lifespan. Zhang Jiebin commented: Internally, Yin Qi is dominant. However, Yin Qi is inside while interstices are outside, seemingly unrelated, yet here it says "interstices are tight" because Yin and Yang, interior and exterior naturally correspond. Not only does secure Yang sufficiently consolidate Yin, but strong Yin also strengthens Yang. Thus, evils originating externally causing asthma, collapse, essence loss, dysentery, cough, etc., are Yang diseases affecting Yin. Conversely, excessive labor, anger, irregular diet and lifestyle causing burning collapse, exhaustion of form and Qi, tendon/vessel/hemorrhoid issues, Qi reversal, and bone destruction are Yin injuries affecting the exterior Yang. This is why Yin cannot be neglected.

The *Suwen* chapter "Wuzang Shengcheng Pian" (Treatise on the Generation of Five Zang Organs) states: Excessive consumption of salty causes vessels to coagulate and discolor.

Wang Bing commented: The Heart matches vessels, its luster is in the complexion. Salty benefits the Kidney, overcoming the Heart. When the Heart cannot overcome, vessels coagulate and color changes. Yang. Wu Kun commented: Qi is the same as Se (astringent/stagnant). Zhang Zhicong commented: This continues the previous discussion on the harm of excess. The Five Elements have mutual generation and restriction; neither can be neglected. If restriction is excessive, there is mutual destruction. Ma Shi commented: This discusses injury based on what is governed. What the Heart governs is solely the Kidney; the Kidney's flavor is salty. Zhang Jiebin commented: Salty transforms according to Water; Water can overcome Fire.

Excessive consumption of bitter causes skin to wither and hair to fall out.

Wang Bing commented: The Lung matches skin, its luster is in hair. Bitter benefits the Heart, overcoming the Lung. When the Lung cannot overcome, skin withers and hair falls out. Wu Kun commented: Bitter transforms according to Fire; skin and hair belong to Metal. Zhang Zhicong commented: Excessive bitter is excessive Fire flavor injuring the Lung. Ma Shi commented: What the Lung governs is solely the Heart; thus, the Heart's flavor is bitter. Zhang Jiebin commented: Bitter transforms according to Fire; Fire can overcome Metal.

Excessive consumption of pungent causes sinews to tighten and nails to wither.

Wang Bing commented: The Liver matches sinews, its luster is in nails. Pungent benefits the Lung, overcoming the Liver. When the Liver cannot overcome, sinews tighten and nails wither. Wu Kun commented: Pungent transforms according to Metal; sinews and nails belong to Wood. Zhang Zhicong commented: Excessive pungent is excessive Metal flavor injuring the Liver. Ma Shi commented: What the Liver governs is solely the Lung; thus, the Lung's flavor is pungent. Excessive pungent causes the Liver to be injured by the Lung. Zhang Jiebin commented: Pungent transforms according to Metal; Metal can overcome Wood.

Excessive consumption of sour causes calluses on flesh and lifting of lips.

Wang Bing commented: The Spleen matches flesh, its luster is in lips. Sour benefits the Liver, overcoming the Spleen. When the Spleen cannot overcome, calluses form on flesh and lips lift. Wu Kun commented: Sour transforms according to Wood; flesh and lips belong to Earth. Zhang Zhicong commented: Excessive sour is excessive Wood flavor injuring the Spleen. Ma Shi commented: What the Spleen governs is solely the Liver; thus, the Liver's flavor is sour. Excessive sour causes the Spleen to be injured by the Liver. Zhang Jiebin commented: Zhi means thick skin, referring to calluses on hands and feet.

Excessive consumption of sweet causes bone pain and hair loss.

Wang Bing commented: The Kidney matches bones, its luster is in hair. Sweet benefits the Spleen, overcoming the Kidney. When the Kidney cannot overcome, bones ache and hair falls. Wu Kun commented: Sweet transforms according to Earth; bones and hair belong to Kidney Water. Zhang Zhicong commented: Excessive sweet is excessive Earth flavor injuring the Kidney. Ma Shi commented: What the Kidney governs is solely the Spleen; thus, the Spleen's flavor is sweet. Excessive sweet causes the Kidney to be injured by the Spleen. Zhang Jiebin commented: Sweet transforms according to Earth; Earth can overcome Water.

These are the injuries caused by the five flavors.

Wang Bing commented: The five flavors enter the mouth, transport to the intestines and stomach, and internally nourish the five Zang organs. Each has its nourishment and desire; desire leads to mutual injury. Wu Kun commented: Each of the five flavors has specific injuries, as stated in "The five palaces of Yin are injured by the five flavors." Zhang Zhicong commented: The five flavors nourish the five Zang organs. When one Zang overcomes another, the conquered Zang is injured. Ji's note: The five desires and five aversions are detailed in the *Wuyi Pian* (Treatise on Five Suitabilities). However, flavors have biases and should not be excessive or too abundant. Using Qi must not deviate slightly; using flavors requires particular scrutiny. The *Hongfan* states: Water flows downward, downward salinity produces saltiness; Fire flares upward, upward bitterness produces bitterness; Wood bends and straightens, bending-straightening produces sourness; Metal yields and changes, yielding-changing produces pungency; Earth plants and harvests, planting-harvesting produces sweetness. Bitter goes straight and drains; Pungent moves horizontally and disperses; Sour binds and converges; Salty stops and softens hardness; Sweet can go up or down, Earth occupies the center and encompasses the Five Elements. The five Zang organs have no exclusive归属, specifically entering Taiyang and promoting urination. However, herbs and trees are tangible but lack spirit/emotion, acting with single natures to achieve effects. Humans inherit the Five Elements, possessing spiritual and emotional bodies, entirely relying on Yin-Yang transformation, restraint, mutual generation, and growth for function. To correct bias and save弊端, with proper formulation and balance, avoiding excess and deficiency, aligning perfectly with the mean, eliminates the harm of increasing Qi bias and achieves peaceful nourishment. Making the insubstantial become substantial is the divine adaptation of medication, eliminating concerns of excessive injury.

The *Suwen* chapter "Xuanming Wuqi Pian" (Treatise on Five Qi Manifestations) states: Prohibitions of the five flavors: Pungent travels to Qi; in Qi diseases, do not consume excessive pungent.

Wang Bing commented: Disease refers to weakness where one cannot bear oneself. Wu Kun commented: Pungent is Yang, Qi is also Yang; same Qi seeks each other, so Pungent travels to Qi. Pungent primarily disperses; those with weak Qi consuming it will further deplete Qi, hence prohibited. Zhang Zhicong commented: "The generation of Yin lies in the five flavors; the injury to the five palaces of Yin lies in the five flavors," hence prohibiting excessive consumption. The Lung governs Qi, Pungent enters the Lung, hence travels to Qi. Zhang Jiebin commented: Pungent can scatter Qi. Ji's note: The *Wuwei Pian* states: Pungent enters the Stomach, its Qi ascends to the Upper Jiao. The Upper Jiao receives Qi to nurture Yang, so upon entering Pungent, sweat emerges together.

Salty travels to Blood; in Blood diseases, do not consume excessive salty. Bitter travels to Bones; in Bone diseases, do not consume excessive bitter.

New Correction notes: According to Huangfu Mi, Salty first travels to the Kidney. Here it says travels to Blood because the Kidney combines with Sanjiao blood vessels; although belonging to Liver and Heart, it is the pathway of the Middle Jiao, so Salty enters and travels to Blood. Bitter travels to the Heart; here it says travels to Bones because Fire and Water assist each other, and Bone Qi connects to the Heart. Wu Kun commented: Salty is Yin, Blood is also Yin; same Qi seeks each other, so Salty travels to Blood. Blood receiving Salty coagulates and does not flow, hence Salt is prohibited in Blood diseases. Bitter is Yin, Bone is also Yin; same Qi enters, so Bitter travels to Bones. Bones receiving Bitter increase Yin, making bones heavy and difficult to lift, hence Bitter is prohibited in Bone diseases. Zhang Zhicong commented: The Heart governs Blood; downward moisture produces Salty; Salty traveling to Blood means Water Qi ascending to the Heart. The Kidney governs Bones; upward flare produces Bitter; Bitter traveling to Bones means Fire Qi descending to the Kidney. This is consistent with the meaning "combining with Heart brings joy, combining with Kidney brings fear." Since Heart and Kidney Fire and Water Qi mutually assist, their travel paths interchange. The other three Zang organs' flavors travel to the tendons, muscles, and flesh they govern. Ma Shi commented: This states that diseases of the five Zang organs have specific dietary prohibitions. The *Lingshu·Wuwei Pian* states: Sour travels to sinews, excessive consumption causes urinary difficulty; Salty travels to Blood, excessive consumption causes thirst; Pungent travels to Qi, excessive consumption causes hollow heart sensation; Bitter travels to Bones, excessive consumption causes vomiting; Sweet travels to flesh, excessive consumption causes heart discomfort. Shaoyu's answers are particularly detailed and should be consulted. Zhang Jiebin commented: Blood receiving Salty coagulates and does not flow. The *Wuwei Lun* states: Salty and Blood interact causing coagulation. Bitter nature sinks and is Yin; Bones belong to Kidney and are also Yin; Bones receiving Bitter sink Yin into the Kidney, making bones heavy and difficult to lift, hence Bitter is prohibited in Bone diseases. The *Jiuzhen Lun* states: Bitter travels to Blood, Water transforms Salty hence travels to Bones; the meaning is also appropriate. Ji's note: The *Wuwei Lun* states: Salty enters the Stomach, its Qi ascends to the Middle Jiao, injecting into vessels, causing Qi and Blood to follow. Blood vessels are the pathways of the Middle Jiao. Bitter enters the Stomach; the Qi of the five grains cannot overcome bitterness. Bitter enters the lower epigastrium, closing the pathways of the Triple Burner. Bitter enters and travels to Bones, so entering and exiting reveals its travel to Bones.

Sweet travels to Flesh; in Flesh diseases, do not consume excessive sweet. Sour travels to Sinews; in Sinew diseases, do not consume excessive sour.

Wang Bing commented: These all move Qi rapidly, hence one should not consume excessively. Excessive consumption worsens the disease, hence patients should not eat them. Wu Kun commented: Sweet is Earth, Flesh is also Earth; following similarity, Sweet travels to Flesh. Flesh receiving Sweet worsens edema and bloating, hence Sweet is prohibited in Flesh diseases. Sour is Wood, Sinews are also Wood; following similarity, Sour travels to Sinews. Sinews receiving Sour worsens contraction and drawing-in, hence Sour is prohibited in Sinew diseases. Zhang Zhicong commented: The Spleen governs muscles; Sweet is Earth flavor. In Spleen disease, excessive consumption inversely injures Spleen Qi. The Liver combines with sinews; Sour travels to the Liver. In Sinew disease, excessive consumption inversely injures Liver Qi. Zhang Jiebin commented: Sweet can relax the middle and easily cause bloating, hence those with Flesh diseases should not consume excessive sweet. The *Wuwei Lun* states: Sweet travels to flesh, excessive consumption causes... Heart discomfort. Sour can contract, hence those with Sinews should not consume excessive sour. The *Wuwei Lun* states: Sour travels to sinews, excessive consumption causes urinary difficulty. Ji's note: The *Wuwei Pian* states: Sweet enters the Stomach, its Qi is weak and small, unable to reach the Upper Jiao, remaining in the Stomach with grain, making it moist; its Qi extends externally to flesh, hence Sweet travels to flesh. Sour enters the Stomach, its Qi is astringent and contracting, unable to exit or enter the Upper and Middle Jiao, descending to the Bladder; receiving Sour causes contraction and blockage, water pathways do not flow. Yin is the termination of accumulated sinews, hence travels to sinews.

This is called the Five Prohibitions; do not allow excessive consumption.

New Correction notes: According to *Tai Su·Wujin*, Liver disease prohibits Pungent, Heart disease prohibits Salty, Spleen disease prohibits Sour, Lung disease prohibits Bitter, Kidney disease prohibits Sweet, named the Five Restraints. Yang Shangshan said: Mouth craves and desires food, but one must not consume excessively; one must self-restrain, called the Five Restraints. Zhang Zhicong commented: The five flavors nourish the Qi of the five Zang organs. In disease, Qi is deficient, hence do not allow excessive consumption. Little tonifies, excessive inversely injures Qi. Ji's note: The Classics state: Five flavors enter the Stomach, each returning to its preference; thus, long-term consumption increases Qi, which is the normal transformation of things. Long-term increase of Qi is the cause of premature death. This is consistent with the meaning of prohibiting excessive consumption.

The *Lingshu·Wuwei Pian* states: Five Prohibitions: Liver disease prohibits Pungent, Heart disease prohibits Salty, Spleen disease prohibits Sour, Kidney disease prohibits Sweet, Lung disease prohibits Bitter.

Yu Shi commented: The five flavors and five Qi have generation and restriction, tonification and purgation; thus, in diseases of the five Zang organs, prohibit flavors that overcome and restrict. Ma Shi commented: This states the five prohibitions of the five Zang organ flavors, all based on the mutual restriction of the Five Elements. Metal overcomes Wood, hence Liver disease prohibits Pungent; Water overcomes Fire, hence Heart disease prohibits Salty; Wood overcomes Earth, hence Spleen disease prohibits Sour; Earth overcomes Water, hence Kidney disease prohibits Sweet; Fire overcomes Metal, hence Lung disease prohibits Bitter. This section should be cross-referenced with the Five Prohibitions in *Suwen·Xuanming Wuqi Lun* and the Five Restraints in *Lingshu·Jiuzhen Lun*. The *Xuanming Wuqi Pian* states: Pungent travels to Qi, in Qi disease do not eat excessive Pungent; Salty travels to Blood, in Blood disease do not eat excessive Salty; Bitter travels to Bones, in Bone disease do not eat excessive Bitter; Sweet travels to Flesh, in Flesh disease do not eat excessive Sweet; Sour travels to Sinews, in Sinew disease do not eat excessive Sour. This is called the Five Prohibitions. The *Jiuzhen Lun* states: Disease in sinews do not eat Sour, disease in Qi do not eat Pungent, disease in Bones do not eat Salty, disease in Blood do not eat Bitter, disease in Flesh do not eat Sweet. Zhang Jiebin commented: Pungent flavor belongs to Metal, can overcome Liver Wood; Salty flavor belongs to Water, can overcome Heart Fire; Sour flavor belongs to Wood, can overcome Spleen Earth; Sweet flavor belongs to Earth, can overcome Kidney Water; Bitter flavor belongs to Fire, can overcome Lung Metal.

The Yellow Emperor asked Shaoyu: When the five flavors enter the mouth, each travels to a specific location and causes specific diseases. Sour travels to sinews, excessive consumption causes urinary difficulty; Salty travels to Blood, excessive consumption causes thirst; Pungent travels to Qi, excessive consumption causes hollow heart sensation; Bitter travels to Bones, excessive consumption causes vomiting; Sweet travels to flesh, excessive consumption causes... heart discomfort. I know this is so, but I do not know the reason; I wish to hear the cause.

Ren Gu's note: The *Wuyun Yunda Lun* (Great Treatise on Five Movements and Six Qi) states: The East generates Wind, Wind generates Wood, Wood generates Sour, Sour generates Liver, Liver generates Sinews. The South generates Heat, Heat generates Fire, Fire generates Bitter, Bitter generates Heart, Heart generates Blood. Thus, the five Zang organs originate from the generation of the five flavors and externally combine with sinews, bones, flesh, and blood. Therefore, when the five flavors enter the mouth, they each travel to specific locations. The Heart governs Blood, the Kidney governs Bones; Bitter is the flavor of Fire, Salty is the flavor of Water. Bitter traveling to Bones and Salty traveling to Blood represents the mutual assistance of Yin-Yang and Water-Fire. The Lung governs Qi, hence Pungent disperses. Ma Shi commented: Long means urinary obstruction; Dongxin means emptiness inside the Heart; ... Xin means stuffiness inside the Heart.

Shaoyu answered: Sour enters the Stomach, its Qi is astringent and contracting, unable to exit or enter the Upper and Middle Jiao. If it does not exit, it remains in the Stomach. The warmth of the Stomach causes it to descend to the Bladder. The bladder sac is thin and fragile; receiving Sour causes it to contract and tighten, blocking water pathways, hence urinary difficulty. Yin is the termination of accumulated sinews, hence Sour enters and travels to sinews.

Ren's note: The application of Yin-Yang in the five flavors: Pungent and Sweet disperse and spread are Yang; Sour and Bitter induce vomiting and drain are Yin; Salty induces vomiting and drains is Yin; Bland promotes permeation and drainage is Yang. The six types either converge or disperse, either relax or tense, either dry or moisten, either soften or harden; within dispersion and drainage, there are properties of convergence, dispersion, relaxation, and tension. The Upper Jiao opens and develops, distributing the Qi of grain and flavor; the Middle Jiao emits Qi like dew, circulating the essence of water and grain. Sour Qi is astringent and contracting, hence unable to exit the Upper and Middle Jiao. If it does not exit, it remains in the Stomach and slides to the Lower Jiao, injecting into the Bladder. The Bladder is the chamber of the bladder sac; the sac resides in the middle, so the Bladder's constitution is thin and fragile. Receiving Sour makes it prone to contraction; contraction leads to retention and blockage, water pathways do not flow.