或问∶《内经》谓精不足者，补之以味。又曰∶地食人以五味。古者年五十食肉，子今年迈七十矣，
尽却盐醯，岂中道乎？何子之
神茂而色泽也？曰∶味有出于天赋者，有成于人为者。天之所赋者，若谷菽菜果，皆冲和之味，有食人补阴
之功，此《内经》所谓味也。人之所为者，皆烹饪调和偏浓之味，有致病发疾之毒，此吾子所拟味也。今盐醯
之却，非真茹淡者，大麦与粟之咸，粳米、山药之甘，葱、韭之辛之类皆味也，子以为淡乎？予安于冲和之味
者，心之收，火之降也；以偏浓之味为安者，欲之纵，火之胜也，何疑之有？《内经》又曰∶阴之所生，本在
五味。非天赋之味乎？阴之五宫，伤在五味。非人为之味乎？圣人防民之具，于是为备。凡人饥必食，彼粳米
之甘而淡者，土之德也，物之属阴而最补者也。惟可与菜同进，《经》以菜为充者，恐于饥时顿食，或思虑过
多，因致胃损，故以菜助其充足，取其疏通而易化，此天地生物之仁也。《论语》曰∶肉虽多不使胜食气。
《传》曰∶宾主终日百拜而酒三行，以避酒祸。此圣人施教之意也。盖谷与肥鲜同进，浓味得谷为助，其积之
也久，宁不助阴火而致毒乎？故服食家在却谷者则可，不却谷而服食，未有不被其毒而横夭者也。彼安于浓味
者，未之思耳。或又问∶精不足者，补之以味，何不言补气？曰∶味，阴也；气，阳也。补精以阴，求其本也。
故补之以味，若甘草、白术、地黄、泽泻、五味子、麦门冬之类，皆味之浓者也。《经》曰虚者补之，正此意
也。上文形不足者，温之以气，温存以养，使气自充，气充则形完矣，故言温不言补。《经》曰劳者温之，
正此意也，彼以热药温药，佐辅补药，名曰温补，非徒无益，而害之矣。吁，《局方》之不能求经旨也如此哉！
有人问：《黄帝内经》说，精气亏虚的人，要用厚味的药物来补益。又说：大地通过五味来滋养人类。古代人到了五十岁才吃肉，如今我已经七十岁了，完全戒除盐和醋等调味品，这符合中庸之道吗？为什么您的精神依然充沛、面色光泽呢？
回答说：味道有天生自然生成的，也有人为加工形成的。上天赋予的味道，如谷物、豆类、蔬菜、水果，都是平和冲淡的味道，具有食用后补益阴精的功效，这就是《黄帝内经》所说的“味”。人为加工的味道，都是通过烹饪调和出来的偏颇浓烈的味道，含有导致疾病发作的毒性，这就是您所拟定的“味”。现在您戒除盐和醋，并不是真正吃清淡无味之物，大麦和粟米自带的咸味，粳米和山药自带的甘甜味，葱和韭菜自带的辛味，这些都是味道，您认为它们很淡吗？我安于平和冲淡的味道，是因为心神收敛，心火下降；以偏颇浓烈的味道为安适，是因为欲望放纵，心火亢盛，这有什么可怀疑的呢？
《黄帝内经》又说：阴精的化生，根本在于五味。这不是指天赋的自然之味吗？五脏（阴之五宫）的伤害，往往在于五味（过食）。圣人预防百姓患病的手段，在这里已经完备了。普通人饿了必须进食，那些粳米的甘甜清淡，是土的德性，属于阴物中最能补益身体的。只适合与蔬菜一同进餐，《内经》把蔬菜作为充饥辅助的原因，是担心人在饥饿时突然大量进食，或者思虑过多，从而导致胃受损，所以用蔬菜帮助其充实，取其疏通肠胃且容易消化的特性，这是天地化生万物的仁爱之心。《论语》说：肉虽然多，也不让它超过主食的量。《左传》记载：宾主整天互相行礼上百次，但酒只喝三巡，以此来避免酒的祸害。这是圣人施行教化的用意。大概谷物与肥美鲜嫩的肉类同时进食，浓烈的味道得到谷物的帮助，积滞的时间长久，难道不会助长阴火而导致中毒吗？所以，服食养生的人中，只有那些断绝谷物（辟谷）的才可以那样做，不断绝谷物却进行服食养生，没有不受到毒害而早逝的。那些安于浓烈味道的人，是没有仔细思考罢了。
又有人问：精气亏虚的人，用厚味来补益，为什么不说补气呢？回答说：味道属阴，气属阳。用阴性的味道来补益精血，是追求根本。所以用厚味来补益，像甘草、白术、地黄、泽泻、五味子、麦门冬这类药材，都是味道浓厚的。《内经》说：“虚证用补法”，正是这个意思。上文提到形体虚弱的人，用气来温养，温和地存养，使气自然充盈，气充盈了形体就完善了，所以说“温”而不说“补”。《内经》说：“劳损证用温法”，正是这个意思。那些用热药、温药，辅助补药，称为“温补”的方法，不仅没有益处，反而有害。唉！《太平惠民和剂局方》不能探求《内经》的宗旨，竟然到了这种地步啊！
A question was asked: The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states that for deficiency of Jing (Essence), one should tonify with flavors. It also says that the Earth nourishes humans through the Five Flavors. In ancient times, people began eating meat at age fifty. Now I am seventy years old; is it consistent with the Golden Mean to completely abstain from salt and vinegar? Why is your spirit vigorous and your complexion lustrous?
The reply was: Flavors originate either from nature or from human preparation. Those endowed by Heaven, such as grains, beans, vegetables, and fruits, possess a harmonious and mild flavor. They have the function of nourishing Yin when consumed; this is what the *Neijing* refers to as "flavor." Those created by humans are all flavors that are biased and strong due to cooking and seasoning; they contain toxicity that can induce disease. This is the kind of "flavor" you refer to. Now, abstaining from salt and vinegar does not mean truly eating tasteless food. The natural salty taste of barley and millet, the sweet taste of rice and Chinese yam (*Dioscorea opposita*), and the pungent taste of scallions and leeks—these are all flavors. Do you consider them bland? I find comfort in harmonious and mild flavors because my Heart Spirit is contained and Heart Fire descends. Finding comfort in biased and strong flavors indicates indulgence of desires and an excess of Fire. What is there to doubt?
The *Neijing* further states: The generation of Yin originates from the Five Flavors. Is this not referring to naturally endowed flavors? The injury to the Five Yin Organs arises from the Five Flavors. Is this not referring to artificially prepared flavors? Thus, the measures taken by sages to prevent illness among the people are complete here. When ordinary people are hungry, they must eat. The sweetness and blandness of rice represent the virtue of Earth; it belongs to Yin and is the most tonifying of substances. However, it should only be eaten together with vegetables. The reason the Classics advocate using vegetables to supplement meals is to prevent damage to the Stomach caused by sudden overeating when hungry or excessive mental exertion. Vegetables assist in filling the stomach, offering the benefits of promoting circulation and easy digestion. This reflects the benevolence of Heaven and Earth in generating life.
The *Analects* states: "Although there may be much meat, do not let it exceed the amount of grain." The Commentary states: "Hosts and guests bow to each other hundreds of times throughout the day, but wine is served only three times," to avoid the disasters of alcohol. This is the intent of the sages in their teaching. Generally, when grains are consumed together with rich and fresh meats, the strong flavors, aided by grains, accumulate over a long period. Would this not aid Yin Fire and lead to toxicity? Therefore, among those practicing dietary regimens, only those who abstain from grains (Bigu) can do so safely. Those who do not abstain from grains yet practice such regimens invariably suffer toxicity and die prematurely. Those who are content with strong flavors simply have not reflected upon this.
Another question was asked: If deficiency of Jing is tonified with flavors, why is there no mention of tonifying Qi? The reply was: Flavor belongs to Yin; Qi belongs to Yang. Tonifying Essence with Yin flavors seeks the root. Therefore, tonification with flavors includes herbs with strong flavors, such as Licorice Root (*Gancao*), Atractylodes Rhizome (*Baizhu*), Rehmannia Root (*Dihuang*), Alisma Rhizome (*Zexie*), Schisandra Fruit (*Wuweizi*), and Ophiopogon Tuber (*Maidong*). The Classic states, "Deficiency is treated with tonification," which is precisely this meaning. Regarding the earlier statement that deficiency of Form is warmed with Qi: gentle warming and nourishment allow Qi to fill itself naturally; once Qi is sufficient, Form is complete. Hence, we speak of "warming" rather than "tonifying." The Classic states, "Exhaustion is treated with warming," which aligns with this meaning. Methods that use hot or warm medicines to assist tonifying medicines, termed "warming-tonification," are not only ineffective but harmful. Alas! How the *Jufang* (Formulary of the Bureau of Medical Relief) fails to grasp the principles of the Classics!