故为癃闭阴者前阴积筋者宗筋也宗筋者筋之主也酸入于宗筋故走筋也经筋章足厥阴之筋上循阴股结于阴器络诸筋其病阴
股病转筋阴器不用伤于内则不起伤于寒则缩入伤于热则纵挺不收是足厥阴肝经主宗筋而外合于通体之筋马莳曰篇内言三
焦者俱营卫生会篇之三焦膀胱为胞之室胞在其中阴器者乃一身之筋于此而终酸入则走筋其阴器亦有所约而小便不利矣岂
特膀胱之在内者为然哉张介宾曰谓上中二焦涩结不舒也绻不分也约束也癃水不利也阴阳别论女子胞者气厥论胞移热于膀
胱五音五味篇冲脉任脉皆起于胞下皆此胞字皆音包乃以子宫为言此节云膀胱之胞盖以溲脬为言胞音有二而字则相同恐人
莫辨故在本篇特加膀胱二字以明此非子宫正欲辨其疑似后人不解但读为包反曰经语遂认膀胱与胞为二物故在类纂则曰膀
胱者胞之室王安道则曰膀胱为津液之腑又有胞居膀胱之室之说甚属不经夫脬即膀胱膀胱即脬也焉得复有一物
致资后学之疑
阴者阴器也积筋者宗筋之所聚也肝主筋其味酸故内为膀胱之癃而外走肝经之筋也又宣明五气篇酸走筋筋病无多食酸骥案
女子胞音包指子宫此膀胱之胞音抛以溲脬为言以子宫言者素问评热论胞脉属心而络于胞中月事不来者胞脉闭也奇病论胞
络者系于肾痿论悲哀太甚则胞络绝金匮妇人妊娠篇胞胎阻以溲脬言者素问痹论胞痹者少腹膀胱按之内痛若沃以汤涩于小
便上为清涕通评虚实论胞气不足灵枢水胀篇石瘕生于胞中此不可不辨也酸说文酢也关东谓酢曰酸书洪范木曰曲直曲直作
酸曲直筋象周礼医师以酸养骨注酸木味木根立地中似骨筋附于骨故酸走筋
黄帝曰咸走血多食之令人渴何也少俞曰咸入于胃其气上走中焦注于脉则血气走之血与咸相得则凝凝则胃中汁注之注
之则胃中竭竭则咽路焦故舌本干而善渴血脉者中焦之道也故咸入而走血矣
任氏曰中焦并胃中出上焦之后此所受气者泌糟粕蒸精液化其精微上注于肺脉乃化而为血咸入于胃其气上走中焦注于
脉者咸性之上涌也注于脉则走于血气矣血者中焦之汁奉心神而化赤咸乃寒水之味故血与咸相得则凝凝则不行而胃中之汁
悉注之胃中汁竭则咽路焦枯故舌本干而善渴血脉者中焦之道路咸气上走于中焦故走血王子方曰胃腑水谷之精汁化而为赤
营于脉中人一呼一吸脉行六寸者血气之流行也呼吸不已气血之行无少停息故血凝则胃中之汁注之以资其流行马莳曰世俗
宰牲加盐以凝血凝则血燥而胃中之汁注以润之由是胃中之汁竭竭则咽路枯焦故舌根干而善渴也张介宾曰血为水化咸亦属
水骥案咸衔也北方味也广韵不淡也韵会盐味尔雅释音咸苦也咸之极必苦故以咸为苦也咸苦同化素问藏气法时论心欲软急
食咸软之补之肾欲坚急食苦坚之补之两少阴同气故心食肾味肾食心味也周礼天官医师以咸养脉脉乃心之合苦化燥咸软坚
故血气走而凝津液竭而渴也
黄帝曰辛走气多食之令人洞心何也少俞曰辛入于胃其气走于上焦上焦者受气而营诸阳者也姜韭之气薰之营卫之气不
时受之久留心下故洞心辛与气俱行故辛入而与汗俱出
任氏曰上焦开发宣五谷味薰肤充身泽毛若雾露之溉是谓气辛走气故其气走于上焦上焦者受中焦之气而营诸表阳者也
夫营卫之气生于中焦皆从上而出故姜韭之气上熏则营卫之气不时受之久留心下则为洞心辛与上焦之气俱行于表阳则开发
皮腠而汗出俞伯荣曰辛气留于心下而上熏则为洞心与气俱行则与汁共并而出盖汗乃中焦水谷之液也王子方曰论五味而曰
气者味之性也马莳曰此辛味之气惟此姜韭之气久留心下则物在心下而气薰于上焦上焦气辏心内似空故多食辛者必洞心也
且此辛气与心中之气相得而俱行辛入则汗必出汗之出者以气之出也其心安得而不洞张介宾曰洞心心空也营诸阳营养阳分
也辛味属阳故走上焦之气分过于辛则开窍而散故为洞心为汗出宣明五气篇辛走气气病无多食辛骥案辛有二义就辛之味言
说文秋时万物成而熟金刚味辛辛痛则泣出徐注言万物初见断制故辛痛洪范金曰从革从革作辛白虎通金味所以辛者西方煞
伤成物辛所以煞伤之也犹五味得辛乃委煞也周礼医师以辛养筋注辛金味金之缠合异物似筋人之筋缠合诸骨故以辛养之正
韵苦辛取辛酸之意筋骨相缠金木无忤故辛能养筋酸能养骨也此断制收煞之义以辛味中之气言月令其日庚辛注辛之为言新
也史记律书言万物之辛生也风土记元旦以葱蒜韭蓼蒿杂合而食之名五辛盘取迎新之意正字通壬癸继辛天道剥中有复秋德
义中寓仁非偏属断制焦杀又经谓辛甘发散为阳此味中之气曰气走上焦曰辛与气俱行曰辛入而汗出属第二义即生新发散
之谓也
黄帝曰苦走骨多食之令人变呕何也少俞曰苦入于胃五谷之气皆不能胜苦苦入下脘三焦之道皆闭而不通故变呕齿者骨
之所终也故苦入而走骨故入而复出知其走骨也
任谷 曰炎上作苦君主之味也故五谷之气皆不能胜之苦性下泄故入于下脘三焦者少阳火也苦性寒故三焦之道皆闭塞
不通则入胃之水谷不得通调布散故变而为呕也夫肾主骨肾为寒水之藏苦性寒故走骨同气相感也然苦乃火味故入于下而复
出于上以其性下泄而上涌也余伯荣曰少阴之上君火主之标阳而本寒也炎上作苦而苦寒下泄此少阴之味也故能从本从标天
食人以五气地食人以五味地之五行上呈天之六气是以味合五行气合三阴三阳之六气马莳曰苦入下脘则上中下焦之气闭而
不通遂使五谷在胃者气味不和所以变而为呕齿者乃骨之所终故苦入则走骨走骨则走齿张介宾曰苦味性坚而沉故走骨入而
复出其变为呕宣明五气篇苦走骨骨病无多食苦骥案苦说文大苦苓也诗采苦采苦传苦菜一名荼又谁谓荼苦月令苦菜秀苦菜
与苦HT 无
异嫩茎叶可食洪范火曰炎上炎上作苦苦火之味甘之对周礼医师以苦养气注火味火出入无形似气人所睹见似若有
形搅之不得亦是无形故云似气而以苦养之也素问藏气法时论脾苦湿则食苦以燥之是苦能化燥土能生金则养气肺苦气上逆
食苦以泄之苦能降火气有余则泄之不足则燥之亦养气之意肾欲坚则食苦以坚之苦性坚燥故肾之所欲三者不离乎燥与养气
相合然燥之太过则三焦闭而不通故呕燥以坚肾肾之合骨齿乃骨之余故走骨
黄帝曰甘走肉多食之令人 心何也少俞曰甘入于于胃其气弱小不能上至于上焦而与谷留于胃中者令人柔润者也胃柔
则缓缓则蛊动蛊动则令人 心其气外通于肉故甘走肉
任谷 曰稼穑作甘坤土之味也坤德柔顺故其气弱小太阴湿土主气故令人柔润柔者土之性润乃湿之气也夫虫乃阴类胃
秉阳明燥热之气若胃柔而缓则虫动而上入于胃矣虫上食故人 心土气外主于肌肉故甘走肉马莳曰蛊当作虫虫因味甘食在
而动虫动则心自闷所谓甘走肉者甘既属土土主于肉肉在于外甘味之气必走而聚之也内与外不相通其心安得而不闷张介宾
曰闷甘入脾脾主肉故甘走肉宣明五气篇甘走肉肉病无多食甘骥案甘说文美也徐曰物之甘美也正韵甜也洪范稼穑作甘传
甘味生于百谷月令中央土其味甘是甘为脾土之味脾欲缓急食甘肝苦急急食甘甘具和缓之性已见藏气法时论中周礼医师甘
以养肉注甘土味土含载四者似肉疏谓金木水火非土不载如人之肉亦含载筋骨气脉故云似肉故以甘养之与此甘走肉义同和
缓柔润则虫动史记仓公传薄吾病蛲瘕案病得之寒湿宛笃化为虫中藏经有伏蛔白肉肺胃赤弱蛔九种古有伏蛔白肉肺 膈赤
蛲九种伤寒胃中冷必吐蛔夫胃寒则从湿化风木乘之蛔乃生横着曲直左右上下者虫病也药不中与也又传尸有六代虫又有肝
劳热心劳热脾劳热肺劳热肾劳热皆有虫大抵诸虫皆因饮食不节或饥饱失宜或过飧腥脍炙爆其症眼眶鼻下青黑面痿黄脸上
有几条血丝如蟹爪分明饮食不进肌肉不生此皆脾土和柔不健而虫生之候此言虫动 心相与吻合故附之详见慎柔五书暨仓
公传注
灵枢九针论五裁病在筋无食酸病在气无食辛病在骨无食咸病在血无食苦病在肉无食甘口嗜而欲食之不可多也必自裁
也故曰五裁
王子律曰裁者酌其适中而不可多也夫五味入口内养五藏外濡形身病则嗜食故宜裁之骥案此即气增而久夭之由也之意
因此，对于癃闭（小便不通）属于阴证、前阴积聚筋脉的情况，宗筋（男性外生殖器及周围筋脉的总称）是筋的主管。酸味进入宗筋，所以酸味趋向于筋。《灵枢·经筋》篇记载：足厥阴肝经的筋向上沿大腿内侧上行，结聚于阴器，联络全身的筋。其病症包括大腿内侧疼痛、转筋、阴器功能丧失；若内伤则阳事不举，受寒则收缩入里，受热则弛纵挺长不收。这说明足厥阴肝经主管宗筋，并外部合于全身的筋。马莳说：篇中提到的三焦，都出自《灵枢·营卫生会》篇。三焦与膀胱是胞（此处指尿脬/膀胱）的居室，胞在其中。阴器是一身筋脉汇聚之处，酸味进入则趋向于筋，阴器也因此受到约束，导致小便不利。这岂止是内部膀胱的情况如此呢？张介宾说：这是指上焦和中焦气机涩滞、郁结不畅。绻（quǎn）意为卷曲、约束。癃（lóng）意为小便不利。《素问·阴阳别论》和《素问·气厥论》中提到“女子胞”，《素问·五音五味》篇说冲脉、任脉都起于胞中。这里的“胞”字读音为bāo，是指子宫。本节所说的“膀胱之胞”，是以溲脬（即膀胱）而言。“胞”字有两个读音，字形相同，恐怕人们难以分辨，所以在本篇特意加上“膀胱”二字以明确这不是指子宫，正是为了辨别其中的疑似之处。后人不理解这一点，只读作bāo，反而认为经文有误，于是将膀胱与胞视为两物。因此在《类纂》中说：“膀胱是胞的居室。”王安道说：“膀胱是津液之腑，又有胞居住在膀胱居室中的说法，这很不恰当。”其实脬就是膀胱，膀胱就是脬，怎么会有另一个物体存在呢？这只会给后世学者带来疑惑。
阴，指阴器。积筋，指宗筋所聚集的地方。肝主筋，其味为酸，所以在内会导致膀胱癃闭，在外则影响肝经的筋脉。又，《素问·宣明五气》篇说：“酸走筋，患筋病的人不要多吃酸味食物。”我考证：女子胞（读音bāo）指子宫；此处的膀胱之胞（读音pāo）指溲脬（膀胱）。指子宫时，《素问·评热病论》说：“胞脉属心而络于胞中，月事不来者，胞脉闭也。”《素问·奇病论》说：“胞络者系于肾。”《素问·痿论》说：“悲哀太甚则胞络绝。”《金匮要略·妇人妊娠篇》提到胞胎。指溲脬时，《素问·痹论》说：“胞痹者，少腹膀胱按之内痛，若沃以汤，涩于小便，上为清涕。”《素问·通评虚实论》说：“胞气不足。”《灵枢·水胀》篇说：“石瘕生于胞中。”这些情况不可不加以辨别。酸，在《说文解字》中解释为酢（cù，醋），关东地区称酢为酸。《尚书·洪范》说：“木曰曲直，曲直作酸。”曲直的形态像筋。《周礼·天官·医师》说：“以酸养骨。”注解说：酸属木味，木根直立在地中，类似骨骼；筋附着于骨，所以酸味趋向于筋。
黄帝问：咸味走血，多吃咸味食物为什么会使人口渴？少俞回答：咸味进入胃，其气向上走到中焦，注入脉中，那么血气就会随着它运行。血与咸味相合则会凝结，凝结后，胃中的津液就会注入脉中以补充流失的津液。不断注入，胃中的津液就会枯竭，咽喉道路干燥，所以舌根干燥且容易口渴。血脉是中焦运行的通道，所以咸味进入后走向血分。
任氏说：中焦位于胃中，在上焦之后。这里所受的水谷精气，泌出糟粕，蒸腾精华，化生精微物质，向上注入肺脉，进而化生为血。咸味进入胃，其气向上走到中焦，注入脉中，这是因为咸性具有上涌的特性。注入脉中后，就走向血气了。血是由中焦的水谷汁液奉受心神之气而化生的赤色液体。咸乃寒水之味，所以血与咸相合就会凝结。凝结则血流不畅，胃中的津液便全部注入脉中。胃中津液枯竭，则咽喉道路枯焦，所以舌根干燥且容易口渴。血脉是中焦的道路，咸气向上走到中焦，所以走向血分。王子方说：胃腑中水谷的精微汁液化生为赤色的营血，流行于脉中。人一呼一吸，脉行六寸，这是血气流行的表现。呼吸不停，气血的运行就没有片刻停息。所以血液凝结时，胃中的津液就会注入以资助其流行。马莳说：世俗宰杀牲畜时加盐以使血液凝固。凝固后血液变得燥涩，胃中的津液就会注入以滋润它。由此导致胃中津液枯竭，枯竭则咽喉道路枯焦，所以舌根干燥且容易口渴。张介宾说：血由水化生，咸也属水。我考证：咸，含意。北方之味。《广韵》解释为不淡。《韵会》解释为盐味。《尔雅·释言》解释为苦。咸味至极必苦，所以以咸为苦。咸与苦同化。《素问·藏气法时论》说：“心欲软，急食咸以软之，补之；肾欲坚，急食苦以坚之，补之。”少阴经（心、肾）同气，所以心食用肾之味（咸），肾食用心之味（苦）。《周礼·天官·医师》说：“以咸养脉。”脉是心的合应之物。苦能化燥，咸能软坚，所以血气行走而凝结，津液枯竭而口渴。
黄帝问：辛味走气，多吃辛味食物为什么会使人感到心中空虚难受（洞心）？少俞回答：辛味进入胃，其气走上焦。上焦接受水谷之气并营养诸阳经。姜、韭的气味熏蒸，营卫之气不时受到刺激，长久停留在心下，所以感到心中空虚难受。辛味与气同行，所以辛味进入体内后会伴随汗液一起排出。
任氏说：上焦开发，宣发五谷的气味，薰肤充身泽毛，如雾露灌溉一样，这称为气。辛走气，所以其气走上焦。上焦接受中焦之气以营养体表的阳分。营卫之气产生于中焦，都从上焦而出。所以姜、韭的气味上熏，营卫之气不时受到刺激，长久停留于心下，就成为洞心。辛味与上焦之气一同行于体表阳分，则开发腠理而汗出。俞伯荣说：辛气留于心下而上熏，则为洞心；与气俱行，则与津液共同排出。盖汗是中焦水谷的津液。王子方说：论述五味时说，“气”是味的性质。马莳说：此处的辛味之气，只有姜、韭的气味长久停留于心下，则物在心下而气熏于上焦，上焦之气凑集于心内，似有空虚感，所以多食辛味的人必定感到洞心。况且这种辛气与心中的气相得而俱行，辛进入则汗必出。汗的排出是以气的出作为动力的，心怎么能不感到空虚难受呢？张介宾说：洞，即空。心空。营诸阳，即营养阳分。辛味属阳，所以走上焦的气分。过于辛散，则开窍而发散，所以导致洞心和汗出。《素问·宣明五气》篇说：“辛走气，气病无多食辛。”我考证：辛有两层含义。从辛的味道来说，《说文解字》说：“秋时万物成而熟，金刚味辛。辛痛则泣出。”徐锴注言：万物初见断制，故辛痛。《洪范》说：“金曰从革，从革作辛。”《白虎通》说：金味之所以辛，是因为西方煞伤成物，辛所以煞伤之。犹如五味得辛乃委煞（收敛）。《周礼·天官·医师》说：“以辛养筋。”注解说：辛属金味，金的缠绕合合同异物类似筋；人的筋缠绕结合诸骨，所以用辛来养之。《正韵》解释苦辛取辛酸之意，筋骨相缠，金木无忤，所以辛能养筋，酸能养骨。这是断制、收煞的意义。从辛味中之气来说，《月令》说：“其日庚辛。”注解说：辛之为言新也。《史记·律书》言：万物之新生也。《风土记》说：元旦以葱、蒜、韭、蓼、蒿杂合而食，名曰五辛盘，取迎新之意。《正字通》说：壬癸继辛，天道剥中有复，秋德义中寓仁，并非偏属断制、焦杀。又经文说“辛甘发散为阳”。此味中之气称为气，走上焦称为辛，与气俱行称为辛，辛入而汗出，属于第二义，即生新、发散的意思。
黄帝问：苦味走骨，多吃苦味食物为什么会使人发生呕吐？少俞回答：苦味进入胃，五谷之气都不能胜过它。苦味进入下脘，三焦的道路都闭塞不通，所以发生呕吐。齿是骨的终末，所以苦味进入后走向骨，进入后又复出，可知它是走向骨的。
任氏说：炎上作苦，这是君主的味。所以五谷之气都不能胜过它。苦性下泄，所以进入下脘。三焦属少阳火，苦性寒，所以三焦的道路都闭塞不通，则进入胃的水谷不得通调布散，所以变为呕吐。肾主骨，肾为寒水之脏，苦性寒，所以走骨，这是同气相感。然而苦乃火味，所以进入下焦而复出于上，因为其性下泄而上涌。余伯荣说：少阴之上，君火主之，标阳而本寒。炎上作苦而苦寒下泄，这是少阴之味。所以能从本从标。天食人以五气，地食人以五味。地之五行上呈天之六气，是以味合五行，气合三阴三阳之六气。马莳说：苦入下脘，则上中下焦之气闭而不通，遂使五谷在胃者气味不和，所以变为呕吐。齿是骨的终末，所以苦入则走骨，走骨则走齿。张介宾说：苦味性坚而沉，所以走骨。入而复出，其变为呕吐。《素问·宣明五气》篇说：“苦走骨，骨病无多食苦。”我考证：苦，在《说文解字》中解释为大苦苓。《诗经·采薇》说：“采苦采苦。”传注说：苦菜一名荼。又《诗经·邶风·谷风》说：“谁谓荼苦。”《月令》说：“苦菜秀。”苦菜与苦HT无异，嫩茎叶可食。《洪范》说：“火曰炎上，炎上作苦。”苦是甘的对立面。《周礼·天官·医师》说：“以苦养气。”注解说：火味，火出入无形，似气，人所睹见似若有形，搅之不得，亦是无形，所以说似气而以苦养之。《素问·藏气法时论》说：“脾苦湿，急食苦以燥之。”这是苦能化燥。土能生金则养气。肺苦气上逆，食苦以泄之。苦能降火，气有余则泄之，不足则燥之，也是养气之意。肾欲坚，则食苦以坚之。苦性坚燥，故肾之所欲三者不离乎燥与养气相合。然而燥之太过则三焦闭而不通，所以呕吐。燥以坚肾，肾之合为骨，齿乃骨之余，所以走骨。
黄帝问：甘味走肉，多吃甘味食物为什么会使人感到心中闷乱（憺心）？少俞回答：甘味进入胃，其气弱小，不能上至于上焦，而与谷留在胃中，成为令人柔润的东西。胃变得柔缓，则缓缓蠕动，蛊动（虫动或气机动荡）则使人心中闷乱。其气外部通达于肉，所以甘味走肉。
任氏说：稼穑作甘，这是坤土之味。坤德柔顺，所以其气弱小。太阴湿土主气，所以令人柔润。柔是土的性质，润是湿的气。夫虫乃阴类，胃秉阳明燥热之气，如果胃柔而缓，则虫动而上入于胃。虫上食，所以人感到心中闷乱。土气外部主于肌肉，所以甘味走肉。马莳说：蛊当作虫。虫因味甘而在胃中饮食而动，虫动则心自闷。所谓甘走肉者，甘既属土，土主于肉，肉在于外，甘味之气必走而聚之。内与外不相通，心怎么能不闷呢？张介宾说：憺，即闷。甘入脾，脾主肉，所以甘走肉。《素问·宣明五气》篇说：“甘走肉，肉病无多食甘。”我考证：甘，在《说文解字》中解释为美。徐铉曰：物之甘美也。《正韵》解释为甜。《洪范》说：“稼穑作甘。”传注说：甘味生于百谷。《月令》说：“中央土，其味甘。”这是甘为脾土之味。脾欲缓，急食甘以缓之。肝苦急，急食甘以缓之。甘具和缓之性，已见于《藏气法时论》中。《周礼·天官·医师》说：“甘以养肉。”注解说：甘属土味，土含载四者类似肉。疏谓：金木水火非土不载，如人之肉亦含载筋骨气脉，所以说似肉，故以甘养之。这与甘走肉的意义相同。和缓柔润则虫动。《史记·仓公传》薄吾病蛲瘕案：病得之寒湿宛笃，化为虫。《中藏经》有伏蛔、白肉肺、胃赤弱蛔、九种古有伏蛔、白肉肺膈赤、蛲九种。《伤寒论》说：胃中冷必吐蛔。夫胃寒则从湿化，风木乘之，蛔乃生。横着曲直左右上下者，虫病也。药不中与也。又传尸有六代虫，又有肝劳热、心劳热、脾劳热、肺劳热、肾劳热，皆有虫。大抵诸虫皆因饮食不节，或饥饱失宜，或过飧腥脍炙爆。其症眼眶鼻下青黑，面痿黄，脸上有几条血丝如蟹爪分明，饮食不进，肌肉不生。此皆脾土和柔不健而虫生之候。此言虫动憺心，相与吻合，故附之。详见《慎柔五书》暨《仓公传》注。
《灵枢·九针论》说：病在筋，无食酸；病在气，无食辛；病在骨，无食咸；病在血，无食苦；病在肉，无食甘。口虽嗜而欲食之，不可多也，必须自我节制，所以叫作“五裁”。
王子律说：裁，是斟酌适中而不可过多。五味入口，内养五脏，外濡形身。生病则嗜食，所以应当节制。我考证：这就是“气增而久，夭之由也”的意思。
Therefore, for cases of *long bi* (obstruction of urination) belonging to the Yin syndrome, where there is an accumulation of sinews in the anterior yin organ, the *zong jin* (tendons of the genitals and surrounding area) serves as the master of the tendons. Sour flavor enters the *zong jin*, thus it directs towards the tendons. The chapter on *Jing Jin* (Sinew Channels) records: The sinew channel of Foot-Jueyin Liver ascends along the medial thigh, knots at the genitalia, and connects with all the tendons. Its diseases include pain in the medial thigh, tendon spasms, dysfunction of the genitalia; internal injury leads to impotence, cold injury causes retraction, and heat injury causes flaccidity and inability to retract. This indicates that the Foot-Jueyin Liver channel governs the *zong jin* and externally harmonizes with the body's general tendons. Ma Shi stated: The San Jiao mentioned in the chapter refers to the San Jiao from the "Ying Sheng Hui" chapter of *Ling Shu*. The San Jiao and Bladder are the chamber of the *bao* (here referring to the bladder/urinary bladder), within which the *bao* resides. The genitalia are the gathering point of the body's tendons; when sour flavor enters, it directs towards the tendons, thereby constraining the genitalia and leading to difficult urination. Is this not only applicable to the internal Bladder? Zhang Jiebin stated: This refers to the stagnation and knotting of Qi in the Upper and Middle Jiao. *Quan* means curling or constriction. *Long* means difficult urination. In "Yin Yang Bie Lun" and "Qi Jue Lun" of *Su Wen*, the term "Nv Zi Bao" (Female Uterus) is used. In the "Wu Yin Wu Wei" chapter of *Su Wen*, it is stated that the Chong Mai and Ren Mai both originate from the *bao zhong* (center of the uterus). The character *bao* here is pronounced bāo and refers to the uterus. The "Bao of Bladder" mentioned in this section refers to the *sou pao* (bladder). The character *bao* has two pronunciations but the same form; to avoid confusion, the word "Bladder" was specifically added in this chapter to clarify that this does not refer to the uterus, precisely to distinguish between these similar concepts. Later scholars did not understand this, reading it only as bāo, and mistakenly considered the Jing Yu (scriptural language) erroneous, thus treating the Bladder and *bao* as two different entities. Therefore, in *Lei Zuan*, it is said: "The Bladder is the chamber of the bao." Wang Andao stated: "The Bladder is the Fu organ of Jin Ye (body fluids), and there is a theory that the bao resides in the chamber of the Bladder, which is quite inappropriate." In fact, *pao* is the Bladder, and the Bladder is *pao*; how can there be another object? This only causes doubt for later learners.
Yin refers to the genitalia. Ji Jin refers to the gathering place of the *zong jin*. The Liver governs the tendons, and its flavor is sour; therefore, internally it causes Bladder obstruction (*long*), and externally it affects the tendons of the Liver channel. Furthermore, the "Xuan Ming Wu Qi" chapter states: "Sour directs to the tendons; those with tendon diseases should not consume much sour food." I have verified: The Nv Zi Bao (pronounced bāo) refers to the uterus; the Bao of the Bladder in this context (pronounced pāo) refers to the *sou pao* (bladder). When referring to the uterus, "Ping Re Bing Lun" states: "The Bao Mai belongs to the Heart and connects to the Bao Zhong; if the Moon does not come, it is because the Bao Mai is closed." "Qi Bing Lun" states: "The Bao Luo is connected to the Kidney." "Wei Lun" states: "Excessive grief severs the Bao Luo." In the "Fu Ren Ren Shen Pian" of *Jin Gui Yao Lue*, the Tai Bao is mentioned. When referring to the *sou pao*, "Bi Lun" states: "In Bao Bi, pressing the lower abdomen and Bladder causes internal pain, feeling like hot water pouring, with difficult urination and clear mucus above." "Tong Ping Xu Shi Lun" states: "Bao Qi deficiency." In the "Shui Zhang" chapter of *Ling Shu*: "Shi Xia originates in the Bao Zhong." These situations must be distinguished. Sour, according to *Shuo Wen Jie Zi*, is explained as Cu (vinegar); in the Guandong region, Cu is called Suan. *Shang Shu Hong Fan* states: "Wood is called Qu Zhi (curved and straight); Qu Zhi produces Suan." The shape of Qu Zhi resembles tendons. *Zhou Li Tian Guan Yi Shi* states: "Nourish bones with sour." The commentary notes: Sour belongs to Wood flavor; wood roots stand upright in the earth, resembling bones; tendons attach to bones, so Sour directs to tendons.
Huang Di asked: Sour directs to Blood; why does consuming too much salty food cause thirst? Shao Yu answered: Salty flavor enters the Stomach, its Qi moves upward to the Middle Jiao, and injects into the vessels, causing Blood and Qi to follow it. When Blood combines with Salt, it coagulates. Upon coagulation, the juices in the Stomach are injected into the vessels to compensate. Continuous injection depletes the juices in the Stomach, drying the throat passage, thus causing dryness of the tongue root and frequent thirst. Blood vessels are the pathways of the Middle Jiao; therefore, Salt enters and directs to Blood.
Ren Shi stated: The Middle Jiao emerges from the Stomach, posterior to the Upper Jiao. The Qi received here separates dregs, steams essence, transforms fine nutrients, and injects them upward into the Lung vessels to transform into Blood. Salty flavor enters the Stomach, its Qi moves upward to the Middle Jiao and injects into the vessels because Saltiness has an upward-surging nature. Injecting into the vessels, it directs to Blood and Qi. Blood is the fluid of the Middle Jiao, transformed by the Spirit of the Heart into red liquid. Saltiness is the flavor of Cold Water; thus, when Blood combines with Salt, it coagulates. Coagulation impedes flow, causing all juices from the Stomach to inject into the vessels. Depletion of Stomach juices leads to withering of the throat passage, causing dryness of the tongue root and thirst. Blood vessels are the pathways of the Middle Jiao; Salt Qi moves upward to the Middle Jiao, thus directing to Blood. Wang Zifang stated: The fine juices of water and grain in the Stomach Fu transform into red Ying Blood, circulating in the vessels. With each breath, Qi travels six cun in the vessels; this is the circulation of Blood and Qi. As long as breathing continues, the movement of Blood and Qi never stops. Thus, when Blood coagulates, Stomach juices inject to aid circulation. Ma Shi stated: In secular slaughter, salt is added to coagulate blood. Once coagulated, the blood becomes dry, and Stomach juices inject to moisten it. Consequently, Stomach juices are depleted, leading to withering of the throat passage, causing dryness of the tongue root and thirst. Zhang Jiebin stated: Blood is transformed from Water, and Salt also belongs to Water. I have verified: Xian (Salt) implies containment. It is the flavor of the North. *Guang Yun* explains it as not bland. *Yun Hui* explains it as the taste of salt. *E Ya Shi Yan* explains it as bitter. Extreme Saltiness becomes bitter, hence Salt is associated with Bitter. Salt and Bitter share transformations. "Zang Qi Fa Shi Lun" states: "The Heart desires softness; urgently eat Salt to soften it, supplementing it. The Kidneys desire firmness; urgently eat Bitter to firm them, supplementing them." The Shaoyin channels (Heart and Kidney) share the same Qi, so the Heart consumes the Kidney's flavor (Salt), and the Kidneys consume the Heart's flavor (Bitter). *Zhou Li Tian Guan Yi Shi* states: "Nourish vessels with Salt." Vessels are the exterior correspondence of the Heart. Bitter transforms Dryness, Salt softens hardness; thus, Blood and Qi circulate and coagulate, Jin Ye depletes, and thirst arises.
Huang Di asked: Pungent flavor directs to Qi; why does consuming too much pungent food cause a sensation of emptiness in the heart (Dong Xin)? Shao Yu answered: Pungent flavor enters the Stomach, its Qi moves to the Upper Jiao. The Upper Jiao receives Qi and nourishes all Yang channels. The aroma of ginger and leeks熏 (fumes/permeates), affecting the Ying and Wei Qi continuously, lingering in the epigastrium, thus causing Dong Xin. Pungent flavor travels with Qi; therefore, upon entering, it exits with sweat.
Ren Shi stated: The Upper Jiao opens and develops, disseminating the flavors of five grains, permeating the skin, filling the body, and moistening hair, like mist and dew irrigation; this is called Qi. Pungent directs to Qi, so its Qi moves to the Upper Jiao. The Upper Jiao receives Qi from the Middle Jiao to nourish the exterior Yang. Ying and Wei Qi are generated in the Middle Jiao and exit from the Upper Jiao. Thus, the aroma of ginger and leeks rising upward continuously affects Ying and Wei Qi, lingering in the epigastrium, becoming Dong Xin. Pungent flavor travels with Upper Jiao Qi to the exterior Yang, opening the cou li (pores) and causing sweating. Yu Borong stated: Pungent Qi lingering in the epigastrium and rising upward causes Dong Xin; traveling with Qi, it exits together with fluids. Sweat is the fluid of water and grain from the Middle Jiao. Wang Zifang stated: In discussing the five flavors, "Qi" refers to the nature of the flavor. Ma Shi stated: The Qi of Pungent flavor, specifically the aroma of ginger and leeks, lingers in the epigastrium; the substance remains below while the Qi fumes upward. The Qi of the Upper Jiao gathers inside the heart, creating a sense of emptiness; thus, excessive consumption of Pungent food inevitably causes Dong Xin. Moreover, this Pungent Qi harmonizes with the Qi of the Heart and travels together. Upon entry of Pungent, sweat must emerge. The emergence of sweat is driven by the emergence of Qi; how can the Heart not feel empty? Zhang Jiebin stated: Dong means empty. Empty Heart. Ying Zhu Yang nourishes the Yang aspect. Pungent flavor belongs to Yang, thus moving to the Qi aspect of the Upper Jiao. Excessive Pungent disperses, opening orifices and scattering, thus causing Dong Xin and sweating. "Xuan Ming Wu Qi" states: "Pungent directs to Qi; those with Qi diseases should not consume much Pungent food." I have verified: Pungent has two meanings. Regarding the taste, *Shuo Wen Jie Zi* states: "In autumn, all things mature; Metal is hard and tastes Pungent. Pain from Pungent brings tears." Xu Kai's note says: All things are initially cut and controlled, hence Pungent causes pain. *Hong Fan* states: "Metal is called Cong Ge (following change); Cong Ge produces Xin." *Bai Hu Tong* states: The reason Metal tastes Pungent is that the West kills and harms to complete things; Pungent kills and harms them. Just as the five flavors rely on Pungent for control. *Zhou Li Tian Guan Yi Shi* states: "Nourish tendons with Pungent." The commentary notes: Pungent belongs to Metal flavor; the entanglement and combination of Metal resemble tendons; human tendons entangle and combine various bones, so Pungent is used to nourish them. *Zheng Yun* explains that Ku and Xin take the meaning of Sour and Pungent; tendons and bones entangle, Metal and Wood do not conflict, so Pungent nourishes tendons, and Sour nourishes bones. This is the meaning of cutting and controlling. Regarding the Qi within the Pungent flavor, *Yue Ling* states: "Its days are Geng and Xin." The commentary notes: Xin implies newness. *Shi Ji Lv Shu* states: The birth of all things. *Feng Tu Ji* states: On New Year's Day, green onion, garlic, leek, pepper, and mugwort are mixed and eaten, named Wuxin Plate, taking the meaning of welcoming the new. *Zheng Zi Tong* states: Ren and Gui follow Xin; Heaven's Dao involves regression and recovery; Autumn virtue contains benevolence, not merely cutting and killing. Also, the scripture states "Pungent and Sweet disperse and are Yang." The Qi within this flavor is called Qi; moving to the Upper Jiao is called Pungent; traveling with Qi is called Pungent; entering Pungent and sweating belongs to the second meaning, i.e., generating newness and dispersing.
Huang Di asked: Bitter flavor directs to Bone; why does consuming too much bitter food cause vomiting? Shao Yu answered: Bitter flavor enters the Stomach; the Qi of five grains cannot overcome it. Bitter flavor enters the Lower Wan (lower part of the stomach), and the pathways of the San Jiao become blocked and unpatent, thus causing vomiting. Teeth are the end of bones; therefore, Bitter flavor enters and directs to bone, entering and then exiting, indicating it directs to bone.
Ren Shi stated: Yan Shang Zuo Ku (Flame rises producing Bitter) is the flavor of the Sovereign Fire. Thus, the Qi of five grains cannot overcome it. Bitterness has a downward-draining nature, so it enters the Lower Wan. The San Jiao belongs to Shaoyang Fire, but Bitterness is Cold; thus, the pathways of the San Jiao become blocked and unpatent. Water and grain entering the Stomach cannot be distributed and dispersed smoothly, thus transforming into vomiting. The Kidneys govern bones, and the Kidneys are the storage of Cold Water; Bitterness is Cold, thus directing to bone, due to resonance of the same Qi. However, Bitter is the flavor of Fire, so it enters the Lower Jiao and exits from the Upper due to its downward-draining and upward-surging nature. Yu Borong stated: Above Shaoyin, Sovereign Fire governs; the exterior is Yang, but the root is Cold. Flame rises producing Bitter, and Bitter is Cold and draining downward; this is the flavor of Shaoyin. Thus, it can follow the root or the exterior. Heaven feeds humans with Five Qi, Earth feeds humans with Five Flavors. The Five Elements of Earth present the Six Qi of Heaven above; thus, flavors harmonize with Five Elements, and Qi harmonizes with the Six Qi of Three Yin and Three Yang. Ma Shi stated: Bitter enters the Lower Wan, blocking the Qi of the Upper, Middle, and Lower Jiao, making the Qi and flavor of five grains in the Stomach discordant, thus transforming into vomiting. Teeth are the end of bones; thus, Bitter enters and directs to bone, directing to bone then directing to teeth. Zhang Jiebin stated: Bitter flavor is firm and sinking, thus directing to bone. Entering and then exiting, it transforms into vomiting. "Xuan Ming Wu Qi" states: "Bitter directs to bone; those with bone diseases should not consume much Bitter food." I have verified: Ku, in *Shuo Wen Jie Zi*, is explained as Da Ku Ling. *Shi Jing Cai Ku* states: "Gather Ku, gather Ku." Commentary says: Ku Cai is one name for Tu. Also *Shi Jing Bei Feng Gu Feng* states: "Who says Tu is bitter?" *Yue Ling* states: "Ku Cai shows." Ku Cai and Ku HT are no different; tender stems and leaves are edible. *Hong Fan* states: "Fire is called Yan Shang; Yan Shang produces Ku." Ku is the opposite of Gan. *Zhou Li Tian Guan Yi Shi* states: "Nourish Qi with Bitter." The commentary notes: Fire flavor, fire enters and exits invisibly, resembling Qi; what people see seems有形 (having form), but stirring it yields nothing, so it is invisible, hence resembling Qi and nourished by Bitter. "Zang Qi Fa Shi Lun" states: "The Spleen suffers from Dampness; urgently eat Bitter to dry it." This is Bitter's ability to transform Dryness. Earth generates Metal to nourish Qi. The Lung suffers from rebellious Qi; eat Bitter to drain it. Bitter can descend Fire; excess Qi is drained, deficiency is dried, which is also the intent of nourishing Qi. The Kidneys desire firmness; eat Bitter to firm them. Bitter is firm and drying, so the desires of the Kidneys involve three aspects: drying, firming, and nourishing Qi. However, excessive drying blocks the San Jiao, causing vomiting. Drying firms the Kidneys; the Kidneys' correspondence is bone, and teeth are the remainder of bone, thus directing to bone.
Huang Di asked: Sweet flavor directs to Flesh/Muscle; why does consuming too much sweet food cause a sensation of fullness/oppression in the heart (Dan Xin)? Shao Yu answered: Sweet flavor enters the Stomach; its Qi is weak and small, unable to reach the Upper Jiao, and stays in the Stomach with grain, becoming something that makes one soft and moist. If the Stomach becomes soft and slow, it churns slowly; this churning causes Dan Xin. Its Qi externally connects to flesh/muscle, thus Sweet flavor directs to flesh/muscle.
Ren Shi stated: Jia Se Zuo Gan (Sowing and Reaping produce Sweet) is the flavor of Kun Earth. Kun virtue is soft and compliant, thus its Qi is weak and small. Taiyin Damp Earth governs Qi, thus making one soft and moist. Softness is the nature of Earth; Moisture is the Qi of Dampness. Worms/Yin creatures are Yin categories; the Stomach holds Yangming Dry-Heat Qi. If the Stomach is soft and slow, worms move upward into the Stomach. Worms eating upward cause Dan Xin. Earth Qi externally governs muscle/flesh, thus Sweet flavor directs to flesh/muscle. Ma Shi stated: Gu should be read as Chong (worm/insect). Worms move because they eat the sweet taste; if worms move, the heart feels oppressed. What is meant by Sweet directing to flesh/muscle is that Sweet belongs to Earth, Earth governs flesh/muscle, and flesh/muscle is external; the Qi of Sweet flavor must move and gather there. Internal and external do not communicate, so how can the heart not feel oppressed? Zhang Jiebin stated: Dan means oppression. Sweet enters the Spleen; the Spleen governs flesh/muscle, thus Sweet flavor directs to flesh/muscle. "Xuan Ming Wu Qi" states: "Sweet directs to flesh/muscle; those with flesh/muscle diseases should not consume much Sweet food." I have verified: Gan, in *Shuo Wen Jie Zi*, is explained as Mei (beautiful/delicious). Xu Xuan says: The deliciousness of things. *Zheng Yun* explains it as Tian (sweet). *Hong Fan* states: "Jia Se produces Gan." Commentary says: Sweet flavor is born from hundred grains. *Yue Ling* states: "Central Earth, its flavor is Gan." This is Gan as the flavor of Spleen Earth. The Spleen desires relaxation; urgently eat Sweet to relax it. The Liver suffers from urgency; urgently eat Sweet to relieve it. Sweet possesses harmonizing and relaxing properties, already seen in "Zang Qi Fa Shi Lun". *Zhou Li Tian Guan Yi Shi* states: "Nourish flesh with Sweet." The commentary notes: Sweet belongs to Earth flavor; Earth carries the four elements, resembling flesh. Sub-commentary says: Metal, Wood, Water, Fire cannot exist without Earth carrying them; just as human flesh carries sinews, bones, Qi, and vessels, it is said to resemble flesh, thus nourished by Sweet. This aligns with the meaning of Sweet directing to flesh/muscle. Harmonizing, relaxing, and moistening causes worm movement. *Shi Ji Cang Gong Zhuan* case of Bo Wu suffering from Xiao Xia illness: Illness obtained from Cold-Damp stagnation, transforming into worms. *Zhong Zang Jing* mentions Fu Hui, Bai Rou Fei, Wei Chi Ruo Hui, Nine Types. Ancient texts mention Fu Hui, Bai Rou Fei Ge Chi, Xiao Nine Types. *Shang Han Lun* states: Cold in the Stomach必然吐蛔 (inevitably vomits roundworms). Cold in the Stomach transforms via Dampness; Wind-Wood attacks, causing roundworms to arise. Moving horizontally, vertically, left, right, up, down—this is worm disease. Improper medication causes it. Also, Chuan Shi has six generations of worms, plus Liver Labor Heat, Heart Labor Heat, Spleen Labor Heat, Lung Labor Heat, Kidney Labor Heat, all having worms. Generally, all worms arise from irregular diet, improper hunger/fullness, or overconsumption of raw, greasy, roasted, or fried foods. Symptoms include dark circles under eyes and nose, sallow complexion, crab-claw-like blood streaks on the face, loss of appetite, lack of muscle growth. These are signs of Spleen Earth being overly soft and unhealthy, leading to worm generation. This statement about worm movement causing Dan Xin matches perfectly, so it is attached here. See detailed notes in *Shen Rou Wu Shu* and *Cang Gong Zhuan*.
*Ling Shu Jiu Zhen Lun* states: Disease in tendons, do not eat Sour; disease in Qi, do not eat Pungent; disease in bone, do not eat Salty; disease in Blood, do not eat Bitter; disease in flesh/muscle, do not eat Sweet. Even if the mouth craves and desires to eat them, one should not consume too much; one must self-restrain. Hence it is called "Wu Cai" (Five Restraints).
Wang Zilv stated: Cai means moderating to appropriateness and not consuming excessively. Five flavors enter the mouth, internally nourish the Five Zang organs, externally moisten the形体 (body/form). When sick, one craves specific foods, so restraint is appropriate. I have verified: This is the meaning behind "If Qi increases for a long time, it leads to premature death."