《素问》曰∶味过于苦，脾气不濡，胃气乃浓；味过于辛，经脉沮弛，精神乃央。注云
∶苦
性坚燥，又养脾胃，故脾气不濡，胃气强浓；辛性润泽，散养于筋，故令筋缓脉润，精神长
久。按经云∶阴之所生，本在五味；阴之五宫，伤在五味。是以五脏资生于味，而味过反伤
五脏。此所谓“脾气不濡，胃气乃浓”者，由脾不能为胃行其津液，而胃亦不能输其精气于
脾也；胃不输，脾不行，则津液独滞于胃，而胃乃浓。“浓”犹滞也，宁强浓之足言哉？“
沮”，消沮也。“弛”，懈弛也。由辛散太过，而血气消沮，筋脉懈弛，精气衰及其半也，
岂润泽长久之谓哉？以过为正，以伤为益，误矣！误矣！
切脉动静，而视精明。精明者，两目之精光也。注云∶明堂左右近目之穴，非是。下文
云∶精明者，所以视万物、别黑白，审短长。然则非目中之精明而何？
肺脉软而散者，当病灌汗，至今不复散发也。“灌汗”者，汗出淋漓，如以水灌之。谓
肺气
衰弱，故散而不收也。至秋肺金司令之时，其气自收，其汗自敛，而不复散发也。非寒水灌
洗，皮密无汗之谓也。
胃脉沉鼓涩，胃外鼓大，心脉小坚急，皆鬲、偏枯，男子发左，女子发右。不喑、舌转
可治
，三十日起；其从者喑，三岁死。王注云∶“从”谓男子发左，女子发右也。然则经文何必
更出“其从者”三字？按《玉版论要》云∶男左为逆，右为从；女子右为逆，左为从。本
文盖谓男子发左，女子发右，于法为逆，然不喑、舌转，则受邪轻，故证虽逆，而犹可治；
若男子发右，女子发左，于法为从，然喑则受邪重，证虽从，必三岁乃起也，设逆而邪重者
，必死不治。从而邪微者，奚待三岁而后起哉？
西北之气，散而寒之；东南之气，收而温之。盖西北寒束于外，而阳聚于内，故宜散而
寒；东南阳泄于外，而阴伏于内，故宜收而温。非食冷、食热之谓也。
《素问》中说：饮食味道过于苦，脾气就会变得干涩不润，胃气就会变得壅滞浓稠；饮食味道过于辛，经脉就会松弛无力，精神就会受到损伤。王冰注释说：苦味性质坚硬燥烈，又能滋养脾胃，所以脾气不干涩，胃气强盛浓稠；辛味性质润泽，能疏散并滋养筋脉，所以使筋脉舒缓、脉道润泽，精神得以长久保持。
按照经文所说：阴精的化生，根本在于五味；五脏（阴之五宫）的损伤，也在于五味。因此五脏依靠五味来资养，但五味过度反而会伤害五脏。这里所说的“脾气不濡，胃气乃浓”，是因为脾不能为胃传输津液，而胃也不能将精气输送给脾；胃不输送，脾不运化，那么津液就独自停滞在胃中，从而使得胃气变得壅滞。“浓”字的意思就是滞塞，哪里是说胃气强盛呢？“沮”是消损败坏的意思，“弛”是松懈松弛的意思。因为辛散太过，导致血气消损败坏，筋脉松懈松弛，精气衰败到只剩一半的程度，哪里是润泽长久的意思呢？把过度当作正常，把伤害当作益处，这是错误的！这是错误的！
诊察脉搏的动静，同时观察眼睛的神采。所谓“精明”，是指双眼的精光。王冰注释说：“明堂”左右靠近眼睛的穴位，这种说法是不对的。下文接着说：精明，是用来观看万物、辨别黑白、判断长短的。既然这样，如果不是眼中的精明，还能是什么呢？
肺脉软而散的，应当患有“灌汗”病，到现在也不会再散发出来。“灌汗”，是指汗出淋漓，就像用水浇灌一样。这是因为肺气衰弱，所以汗液散失而不能收敛。到了秋季肺金当令的时候，其气自然收敛，汗液自然止住，而不再散发。这并不是指用寒水浇灌清洗，使皮肤致密而无汗的情况。
胃脉沉取而搏动涩滞，胃脉浮取而搏动大，心脉小且坚急，这些脉象都主膈证或偏枯（半身不遂）。男子发病多在左侧，女子发病多在右侧。如果不失音、舌体转动灵活，可以治疗，三十天开始好转；如果伴有失音，三年后死亡。王冰注释说：“从”是指男子发于左、女子发于右。然而既然这样，经文中何必再多出“其从者”这三个字呢？按《玉版论要》所说：男子以左为逆，右为从；女子以右为逆，左为从。本文大概是说男子发于左、女子发于右，这在法度上属于“逆”，但是如果不失音、舌体转动，说明受邪较轻，所以虽然证候属逆，但仍然可以治疗；如果男子发于右、女子发于左，这在法度上属于“从”，但是如果出现失音，说明受邪严重，所以虽然证候属从，但也必须三年后才起死回生（注：此处原文逻辑较复杂，结合上下文及医理，通常解释为若属“从”位却病重则预后极差，或反之，此处依原文逻辑翻译：若属从位但症重，必三年乃死/不起，设若逆位且邪重者必死）。若顺着（从）而邪气微弱的，哪里需要等待三年才好转呢？
西北方气候寒冷，人体阳气易被外寒束缚而聚于内，所以治疗宜发散表寒并用寒凉清里；东南方气候温热，人体阳气易泄于外而阴气伏于内，所以治疗宜收敛固护并用温补。这并不是指吃冷食或热食的意思。
The *Suwen* (Basic Questions) states: "If the taste is excessively bitter, the Spleen Qi will become dry and unmoistened, and the Stomach Qi will become stagnant and dense; if the taste is excessively pungent, the meridians will become flaccid and relaxed, and the spirit will be impaired." Wang Bing's commentary says: "Bitterness has a hard and dry nature, yet it nourishes the Spleen and Stomach; therefore, the Spleen Qi is not unmoistened, and the Stomach Qi becomes strong and dense. Pungency has a moistening nature and disperses to nourish the sinews; thus, it makes the sinews relaxed and the vessels moist, allowing the spirit to last long."
According to the classic text: "The generation of Yin originates from the Five Flavors; the injury to the Five Palaces of Yin [the Zang organs] also results from the Five Flavors." Therefore, the Five Zang organs rely on flavors for nourishment, but excessive flavors反而 (conversely) injure the Five Zang organs. What is meant here by "Spleen Qi becoming unmoistened and Stomach Qi becoming dense" is that the Spleen fails to transport fluids for the Stomach, and the Stomach fails to transmit essence to the Spleen. Since the Stomach does not transmit and the Spleen does not circulate, fluids stagnate exclusively in the Stomach, causing the Stomach Qi to become stagnant. "Dense" implies stagnation; how can this be described as the Stomach Qi being strong? "Ju" (沮) means decay or depletion; "Chi" (弛) means laxity or relaxation. Due to excessive dispersion by pungency, blood and Qi are depleted, sinews and vessels become lax, and essence declines to half its strength. How can this be interpreted as moistening and lasting long? To mistake excess for normalcy and injury for benefit is erroneous! Erroneous!
Palpate the pulse for movement and stillness, and observe the "Jingming" (Bright Spirit). "Jingming" refers to the luster of the two eyes. Wang Bing's commentary states: "It refers to the acupoints near the eyes on the sides of Mingtang," which is incorrect. The following text says: "Jingming is what allows one to see all things, distinguish black from white, and judge length and shortness." In that case, could it be anything other than the luster within the eyes?
If the Lung pulse is soft and scattered, the patient should suffer from "Guan Han" (Flood Sweat), which will not disperse again until now. "Guan Han" refers to profuse sweating, dripping like water poured over the body. This is because Lung Qi is weak and scattered, failing to consolidate. When Autumn arrives and Lung Metal governs, its Qi naturally consolidates, and sweat naturally stops, so it does not disperse again. This does not refer to washing with cold water to make the skin tight and sweatless.
If the Stomach pulse is deep, forceful, and choppy, or superficially forceful and large, and the Heart pulse is small, firm, and urgent, these indicate Ge syndrome (diaphragmatic obstruction) or Pian Ku (hemiplegia). In men, it manifests on the left; in women, on the right. If there is no aphasia and the tongue moves freely, it is treatable, and recovery begins after thirty days. If accompanied by aphasia ("Cong"), death occurs after three years. Wang Bing comments: "'Cong' refers to men manifesting on the left and women on the right." However, if this were the case, why would the text add the phrase "those who follow" (Qi Cong Zhe)? According to the *Yuban Lunyao*, for men, the left is "Ni" (adverse) and the right is "Cong" (following); for women, the right is "Ni" and the left is "Cong". The text likely means that when men manifest on the left and women on the right, it is "Ni" (adverse) according to the method. However, if there is no aphasia and the tongue moves, the pathogenic factor is light; thus, although the syndrome is adverse, it is still treatable. If men manifest on the right and women on the left, it is "Cong" (following) according to the method, but if aphasia occurs, the pathogenic factor is heavy; thus, although the syndrome follows the norm, it requires three years to recover (or die, depending on interpretation of severity). If it is adverse and the pathogen is heavy, death is inevitable. If it follows and the pathogen is slight, why wait three years to recover?
In the Northwest, where the climate is cold, external cold binds the exterior while Yang gathers inside; therefore, treatment should involve dispersing the exterior and clearing internal heat. In the Southeast, where the climate is warm, Yang leaks outward while Yin hides inside; therefore, treatment should involve consolidating and warming. This does not refer to eating cold or hot foods.