药有五味
张元素曰。凡药酸入肝。苦入心。甘入脾。辛入肺。咸入肾。（此明五味之义。）辛主散。
酸
主收。甘主缓。苦主坚。咸主软。（统论五味之用。）辛能散结润燥。致津液通气。酸能收缓
敛散。甘能缓急调中。苦能燥湿坚软。咸能软坚。淡能利窍。（复明五味之用。）
药有阴阳阴阳之气平则无病不平则病生
阴阳应象论曰。阴味出下窍。阳气出上窍。清阳发腠理。（清之清者。）浊阴走五脏。（浊之
清者。）清阳实四肢。（清之浊者。）浊阴归六腑。（浊之浊者。）味浓者为阴。薄者为阴中之
阳。气浓者为阳。薄者为阳中之阴。味浓则泄。（降泻。）薄则疏通。（渗利。）气薄则发泄。
（发散。）浓则发热。（温燥。）辛甘发散为阳。酸苦涌泄为阴。咸味通泄为阴。淡味渗泄为
阳
。六者或收或散。或缓或急。或润或燥。或软或坚。以所利而行之。调其气。使之平也。（
此明阴阳之义。宗 曰。生物者气也。成之者味也。寒气坚。故其味可用以软。热气软。故
其味可用以坚。风气散。故其味可用以收。燥气收。故其味可用以散。土者冲气之所生。冲
气则无所不和。故其味可用以缓。气坚则壮。故苦可以养气。脉软则和。故咸可以养脉。骨
收则强。故收可以养骨。筋散则不挛。故辛可以养筋。肉缓则不壅。故甘可以养肉。坚之而
后可以软。收之而后可以散。故缓则用甘。不欲则弗用。用之太过。亦病矣！古之养生治疾
者。必先通乎此。否则能愈人之疾者。鲜矣！）
药有气味升降浮沉
李杲曰。味薄者升而生。（象春。如甘平辛平辛微温微苦平之药是也。）气薄者降而收。
（象
秋。如甘寒甘凉甘淡寒凉酸温酸平咸平之药是也。）气浓者。浮而长。（象夏。如甘热辛热之
药是也。）味浓者。沉而长。（象冬。如苦寒咸寒之药是也。）气味平者。化而成。（象土。如
甘平甘温甘凉甘辛平甘微苦平之药是也。）
汪昂曰。气浓味薄者。浮而升。味浓气薄者。沉而降。气味俱浓者。能浮能沉。气味俱
薄
者。可升可降。
李时珍曰。酸咸无升。辛甘无降。寒无浮。热无沉。其性然也。而升者引之以咸寒。则
沉而
直达下焦。沉者引之以酒。则浮而上至巅顶。一物之中。有根升梢降。生升熟降者。是升降
在物。亦在人也。（此统明升降浮沉之义。）
药有根梢上中下
元素曰。凡药根之在土中者。中半以上。气脉之上行也。以生苗者为根。中半以下。气
脉之
下行也。以入土者为梢。病在中焦与上焦者。用根。在下焦者。用梢。根升梢降。人之身半
以上。天之阳也。用头。中焦用身。身半已下。地之阴也。用梢。乃述类象形者。
汪昂曰。凡药之为枝者。达四肢。为皮者。达皮肤。为心为干者。内行脏腑。质之轻者。
上
入心肺。重者。下入肝肾。中空者。发表。内实者。攻里。枯燥者。入气分。润泽者。入血
分。此上下内外各以其类相从也。
药有五伤
五伤篇曰。酸伤筋。辛胜酸。苦伤气。咸胜苦。甘伤肉。酸胜甘。辛伤皮毛。苦胜辛。
咸伤
血。甘胜咸。（此五行相克之义。）
药有五走
五走篇曰。酸走筋。筋病毋多食酸。多食令人癃。酸气涩收。胞得酸而缩绻。故水道不
通也
。苦走骨。骨病毋多食苦。多食令人变呕。苦入下脘。三焦皆闭。故变呕也。甘走肉。肉病
毋多食甘。多食令人 心。甘气柔润。胃柔则缓。缓则虫动。故 心也。辛走气。气病毋多
食辛。多食令人洞心。辛走上焦。与气俱行。久留心下。故洞心也。咸走血。血病毋多食咸
。多食令人渴。血与咸相得则凝。凝则胃汁注之。故咽路焦而舌本干。（此五病之所禁。）
药有五过
五过篇曰。味过于酸。肝气以津。脾气乃绝。肉胝伤 而唇揭。味过于苦。脾气不濡。
胃气
乃浓。皮槁而毛拔。味过于甘。心气喘满。色黑。肾气不平。骨痛而发落。味过于辛。筋脉
阻绝。精神乃失。筋急而爪枯。味过于咸。大骨气劳。肌短。心气抑。脉凝涩而变色。（此
五味之所伤。）
药有子母相生
汪昂曰。人之五脏。应五行金木水火土。子母相生。经曰。虚则补母。实则泻子。又曰。
子
能令母实。如肾为肝母。心为肝子。故入肝者并入肾与心。肝为心母。脾为心子。故入心者
并入肝与脾。心为脾母。肺为脾子。故入脾者并入心与肺。脾为肺母。肾为肺子。故入肺者
并入脾与肾。肺为肾母。肝为肾子。故入肾者并入肺与肝。此五行相生。子母相应之义也！
药有形性气质
汪昂曰。药之为物。各有形性气质。其入诸经。有因形而相类者。（如连翘似心而入心。
荔
枝核似睾丸而入肾之类。）有因性相从者。（如属木者入肝。属水者入肾。润者走血分。燥者
入气分。本天者亲上。本地者亲下之类。）有因气相求者。（如气香入脾。气焦入心之类。）
有因质相同者。（如药之头入头。干入身。枝入肢。皮行皮。红花苏汁似血而入血之类。）又
药有以形名者。（如人参狗脊之类。）有以色名者。（如黄连黑参之类。）有以气名者。（如
香薷之类。）有以味名者。（如甘草苦参之类。）有以质名者。（如石膏石脂归身归尾之类。
）有以时名者。（如夏枯草款冬花之类。）有以能名者。（如何首乌骨碎补之类。）此自然之理
。可以意会也。
药有佐使恶畏反杀
时珍曰。药有七情。独行者单方。不用辅也。相需者同类。不可离也。（如人参甘草黄
柏知
母之类。）相使者。我之佐使也。相恶者。夺我之能也。相畏者。受彼之制也。相反者。两
不相合也。相杀者。制彼之毒也。古方多有用相恶相反者。盖相须相使同用者。帝道也！相
畏相杀同用者。王道也。相恶相反同用者。霸道也。有经有权。用者识悟耳。
制药贵适中
嘉谟曰。制药贵适中。不及则功效难求。太过则气味反失。火制四。 炮炙炒也。水制
三。
渍泡洗也。水火共制。蒸煮二者焉。酒制升提。姜制发散。入盐走肾而软坚。用醋注肝而住
痛。童便制。除劣性而降下。米泔制。去燥性而和中。乳制润枯生血。蜜制甘缓益元。陈壁
土制。藉土气以补中州。面煨面制。抑酷性勿伤上膈。乌豆汤甘草汤渍瀑。并解毒致令平和
。羊酥油猪脂油涂烧。咸渗骨容易脆断。去穣者免胀。抽心者除烦。大概具陈。初学熟玩。
药物具有五种味道。
张元素说：凡是药物，酸味入肝，苦味入心，甘味入脾，辛味入肺，咸味入肾。（这是阐明五味的作用原理。）辛味主发散，酸味主收敛，甘味主缓和，苦味主坚燥，咸味主软坚。（这是对五味功效的总体论述。）辛味能散结润燥，促使津液生成、气机通畅；酸味能收敛缓急，敛散固涩；甘味能缓解急迫、调和脾胃；苦味能燥湿坚阴；咸味能软坚散结；淡味能通利窍道。（再次阐明五味的具体应用。）
药物具有阴阳属性。阴阳之气平衡则无病，不平衡则疾病产生。
《阴阳应象大论》说：阴味（药味）从下窍排出，阳气（药气）从上窍散发。清阳之气发于腠理（清中之清者），浊阴之气走注五脏（浊中之清者），清阳之气充实四肢（清中之浊者），浊阴之气归入六腑（浊中之浊者）。药味浓厚者为阴，淡薄者为阴中之阳；药气浓厚者为阳，淡薄者为阳中之阴。味浓则有泄降作用（降泻），味薄则有疏通作用（渗利）。气薄则有发泄作用（发散），气浓则有发热作用（温燥）。辛、甘二味发散属阳，酸、苦二味涌吐泄下属阴，咸味通利泄下属阴，淡味渗利泄下属阳。这六种性质有的收敛，有的发散，有的缓和，有的急迫，有的滋润，有的干燥，有的软坚，有的坚燥，应根据其有利的一面而使用，调理气机，使之恢复平衡。（这是阐明阴阳的原理。张景岳说：化生万物的是气，成就万物的是味。寒气使物坚硬，所以用味来软化它；热气使物柔软，所以用味来坚燥它；风气使物散漫，所以用味来收敛它；燥气使物收引，所以用味来发散它。土由冲和之气所生，冲和之气无所不和，所以用味来缓和它。气坚则强壮，所以苦味可以养气；脉软则平和，所以咸味可以养脉；骨收则强健，所以收敛之味可以养骨；筋散则不痉挛，所以辛味可以养筋；肉缓则不壅滞，所以甘味可以养肉。先坚之而后才能软之，先收之而后才能散之，所以缓和时用甘味，若不需要缓和则不用。使用太过，也会成为疾病！古代养生治病的人，必须先通晓这些道理，否则能治好别人疾病的人就很少了！）
药物具有气味的升降浮沉特性。
李杲说：味薄的药升而生发（像春天，如甘平、辛平、辛微温、微苦平的药）。气薄的药降而收敛（像秋天，如甘寒、甘凉、甘淡寒凉、酸温、酸平、咸平的药）。气浓厚的药浮而生长（像夏天，如甘热、辛热的药）。味浓厚的药沉而收藏（像冬天，如苦寒、咸寒的药）。气味平和的药化育而成（像土，如甘平、甘温、甘凉、甘辛平、甘微苦平的药）。
汪昂说：气浓味薄的药，浮而上升；味浓气薄的药，沉而下降；气味都浓厚的药，既能浮也能沉；气味都淡薄的药，既可升也可降。
李时珍说：酸、咸味没有升的特性，辛、甘味没有降的特性，寒性药没有浮的特性，热性药没有沉的特性，这是它们的本性。但是升的药如果用咸寒药引导，就能下沉直达下焦；沉的药如果用酒引导，就能上浮上达巅顶。在一味药中，有根升梢降、生升熟降的区别，这说明升降既在于药物本身，也在于人的运用。（这是统述升降浮沉的原理。）
药物有根、梢、上、中、下的区别。
张元素说：凡是药物在土中的部分，上半截是气脉上行，以生出苗芽的部分为根；下半截是气脉下行，以深入泥土的部分为梢。病在中焦与上焦的，用根；病在下焦的，用梢。根升梢降，人身半以上属于天之阳，用药头；中焦用药身；身半以下属于地之阴，用药梢。这是取类比象的方法。
汪昂说：凡是药物的枝，能通达四肢；皮，能通达皮肤；心和主干，能内行脏腑；质地轻的，上入心肺；质地重的，下入肝肾；中空的，发表；内部坚实的，攻里；枯燥的，入气分；润泽的，入血分。这是上下内外各以其类相从的道理。
药物有五伤。
《五伤篇》说：酸味伤筋，辛味胜酸；苦味伤气，咸味胜苦；甘味伤肉，酸味胜甘；辛味伤皮毛，苦味胜辛；咸味伤血，甘味胜咸。（这是五行相克的原理。）
药物有五走。
《五走篇》说：酸味走筋，筋病不要多吃酸，多吃会导致小便不通。因为酸气涩滞收敛，膀胱受酸气影响而收缩卷曲，所以水道不通。苦味走骨，骨病不要多吃苦，多吃会导致呕吐。因为苦味入下脘，三焦闭塞，所以导致呕吐。甘味走肉，肉病不要多吃甘，多吃会导致心中懊憹（烦闷不适）。因为甘气柔润，胃气柔润则弛缓，弛缓则虫动，所以心中懊憹。辛味走气，气病不要多吃辛，多吃会导致心中空虚感（洞心）。因为辛走上焦，随气运行，久留于心下，所以感到心中空虚。咸味走血，血病不要多吃咸，多吃会导致口渴。因为血与咸味相遇则凝结，凝结后胃汁注入补充，所以咽路焦枯、舌根干燥。（这是五种病症的饮食禁忌。）
药物有过用之害（五过）。
《五过篇》说：味道过于酸，肝气溢满，脾气就会衰竭，肌肉干皱起皮屑而嘴唇掀揭；味道过于苦，脾气不能濡润，胃气就会燥厚，皮肤干枯而毛发脱落；味道过于甘，心气喘促胀满，面色发黑，肾气不平，骨头疼痛而头发脱落；味道过于辛，筋脉阻绝，精神耗失，筋脉拘急而指甲枯槁；味道过于咸，大骨气劳损，肌肉短缩，心气抑郁，血脉凝涩而变色。（这是五味过度所致的伤害。）
药物有子母相生关系。
汪昂说：人的五脏对应五行金木水火土，子母相生。经书说：虚则补其母，实则泻其子。又说：子能令母实。例如肾为肝之母，心为肝之子，所以入肝的药物也并入肾与心；肝为心之母，脾为心之子，所以入心的药物也并入肝与脾；心为脾之母，肺为脾之子，所以入脾的药物也并入心与肺；脾为肺之母，肾为肺之子，所以入肺的药物也并入脾与肾；肺为肾之母，肝为肾之子，所以入肾的药物也并入肺与肝。这是五行相生、子母相应的原理！
药物有形、性、气、质的区别。
汪昂说：药物作为物体，各有形、性、气、质。它们进入各经络，有的是因形状相似而同类（如连翘形状像心而入心，荔枝核形状像睾丸而入肾等）；有的是因性质相从（如属木的入肝，属水的入肾，滋润的走血分，干燥的入气分，天生向上的亲上，本地向下的亲下等）；有的是因气味相求（如气香的入脾，气焦的入心等）；有的是因质地相同（如药头入头部，药干入身体，药枝入肢体，药皮行皮肤，红花苏汁颜色似血而入血分等）。另外，药物有的以形状命名（如人参、狗脊等）；有的以颜色命名（如黄连、黑参等）；有的以气味命名（如香薷等）；有的以味道命名（如甘草、苦参等）；有的以质地命名（如石膏、石脂、归身、归尾等）；有的以时令命名（如夏枯草、款冬花等）；有的以功效命名（如何首乌、骨碎补等）。这是自然的道理，可以意会。
药物有佐使、恶、畏、反、杀的关系。
李时珍说：药物有七情。独行者指单方，不需要辅助药。相需者指同类药，不可分离（如人参、甘草、黄柏、知母等）。相使者，是我的佐使药。相恶者，是削弱我的药效。相畏者，是受制于彼药。相反者，是两者不相合。相杀者，是制约彼药的毒性。古方中多有用相恶、相反药的。大概相须、相使同用，是帝道（王道）；相畏、相杀同用，是王道；相恶、相反同用，是霸道。这其中有常法也有权变，使用者要有识见悟性罢了。
制药贵在适中。
嘉谟说：制药贵在适中，不及则难以求得功效，太过则气味反而丧失。火制有四：炮、炙、炒。水制有三：渍、泡、洗。水火共制的有两种：蒸、煮。酒制能升提，姜制能发散，盐制能走肾且软坚，醋制能注肝且止痛，童便制能去除劣性而降下，米泔水制能去除燥性而调和脾胃，乳汁制能润枯生血，蜂蜜制能甘缓益元，陈壁土制能借土气以补中州，面煨面制能抑制酷性以免损伤上膈，用黑豆汤、甘草汤浸泡蒸煮，都能解毒使其平和，用羊酥油、猪脂油涂抹烧制，能使咸味渗入骨骼容易脆断，去瓤能避免胀气，抽心能去除烦闷。大致情况都已陈述，初学者应熟读玩味。
Medicinals possess five flavors.
Zhang Yuansu stated: Generally, sour flavor enters the Liver, bitter flavor enters the Heart, sweet flavor enters the Spleen, pungent flavor enters the Lung, and salty flavor enters the Kidney. (This clarifies the principle of the five flavors.) Pungency governs dispersion, sourness governs astringency, sweetness governs moderation, bitterness governs firmness/drying, and saltiness governs softening. (A general discussion on the functions of the five flavors.) Pungency can dissipate nodules and moisten dryness, promoting the generation of body fluids and the flow of Qi. Sourness can restrain and moderate, gathering and dispersing. Sweetness can relieve urgency and harmonize the middle jiao. Bitterness can dry dampness and firm the yin. Saltiness can soften hardness. Blandness can open orifices. (Re-explaining the applications of the five flavors.)
Medicinals possess Yin and Yang attributes. When the Qi of Yin and Yang is balanced, there is no disease; when unbalanced, disease arises.
The *Treatise on Yin and Yang Corresponding to Phenomena* states: Yin flavors exit through the lower orifices, while Yang Qi exits through the upper orifices. Clear Yang emanates from the interstices (the clearest of clear), turbid Yin travels to the Five Zang organs (the clearer part of turbid), Clear Yang fills the four limbs (the turbid part of clear), and Turbid Yin returns to the Six Fu organs (the most turbid of turbid). Flavors that are thick belong to Yin, while those that are thin belong to Yang within Yin. Qi that is thick belongs to Yang, while that which is thin belongs to Yin within Yang. Thick flavors induce purgation (descending and draining), while thin flavors promote unblocking (percolating and benefiting). Thin Qi induces excretion (dispersing), while thick Qi induces heat (warming and drying). Pungent and sweet flavors disperse and belong to Yang; sour and bitter flavors induce vomiting and purgation and belong to Yin; salty flavors promote unblocking and purgation and belong to Yin; bland flavors promote percolation and purgation and belong to Yang. These six properties either astringe or disperse, moderate or urgent, moisten or dry, soften or firm. One should act according to their beneficial aspects, regulate the Qi, and restore balance. (This clarifies the meaning of Yin and Yang. Zhang Jingyue said: The agent that generates living things is Qi, and the agent that forms them is Flavor. Cold Qi makes things hard, so flavor is used to soften them; Heat Qi makes things soft, so flavor is used to firm them. Wind Qi scatters, so flavor is used to gather it; Dry Qi gathers, so flavor is used to scatter it. Earth is generated by harmonious Qi, which is in harmony with nothing, so flavor is used to moderate it. If Qi is firm, it strengthens, so Bitterness can nourish Qi. If vessels are soft, they are harmonious, so Saltiness can nourish vessels. If bones are gathered, they are strong, so gathering flavors can nourish bones. If sinews are scattered, they do not spasm, so Pungency can nourish sinews. If flesh is moderate, it does not stagnate, so Sweetness can nourish flesh. Firming first allows for subsequent softening; gathering first allows for subsequent scattering. Therefore, Sweetness is used for moderation; if moderation is not desired, it is not used. Excessive use also causes disease! Ancient practitioners of health preservation and disease treatment must first understand these principles; otherwise, few could cure others' diseases!)
Medicinals possess the characteristics of ascending, descending, floating, and sinking based on their Qi and Flavor.
Li Dongyuan stated: Medicinals with thin flavors ascend and generate (resembling Spring, such as medicinals with Sweet-Ping, Pungent-Ping, Pungent-Slightly-Warm, and Slightly-Bitter-Ping properties). Medicinals with thin Qi descend and harvest (resembling Autumn, such as medicinals with Sweet-Cold, Sweet-Cool, Sweet-Bland-Cool, Sour-Warm, Sour-Ping, and Salty-Ping properties). Medicinals with thick Qi float and grow (resembling Summer, such as medicinals with Sweet-Hot and Pungent-Hot properties). Medicinals with thick flavors sink and store (resembling Winter, such as medicinals with Bitter-Cold and Salty-Cold properties). Medicinals with balanced Qi and Flavor transform and become (resembling Earth, such as medicinals with Sweet-Ping, Sweet-Warm, Sweet-Cool, Sweet-Pungent-Ping, and Sweet-Slightly-Bitter-Ping properties).
Wang Ang stated: Medicinals with thick Qi and thin flavors float and ascend; those with thick flavors and thin Qi sink and descend; those with both thick Qi and flavors can both float and sink; those with both thin Qi and flavors can both ascend and descend.
Li Shizhen stated: Sour and Salty flavors do not ascend; Pungent and Sweet flavors do not descend. Cold nature does not float; Hot nature does not sink. This is their inherent nature. However, an ascending medicinal guided by Salty-Cold substances can sink and reach directly to the Lower Jiao; a sinking medicinal guided by Wine can float and reach the crown of the head. Within a single medicinal, there are differences such as root ascending and tip descending, raw ascending and cooked descending. This indicates that ascending and descending depend on the object itself as well as human application. (This generally explains the meaning of ascending, descending, floating, and sinking.)
Medicinals have distinctions regarding roots, tips, upper, middle, and lower parts.
Zhang Yuansu stated: For any medicinal, the portion in the soil above the midpoint represents the upward flow of Qi and pulses, identified as the root where shoots emerge. The portion below the midpoint represents the downward flow of Qi and pulses, identified as the tip entering the soil. For diseases in the Middle and Upper Jiao, use the root; for diseases in the Lower Jiao, use the tip. Roots ascend and tips descend. The upper half of the human body corresponds to the Yang of Heaven, using the head/top part; the Middle Jiao uses the body/middle part; the lower half of the body corresponds to the Yin of Earth, using the tip. This is the method of analogical imagery.
Wang Ang stated: Branches of medicinals reach the four limbs; bark reaches the skin; the heart and trunk travel internally to the Zang-Fu organs; light substances enter the Heart and Lungs; heavy substances enter the Liver and Kidneys; hollow substances release the exterior; solid internal substances attack the interior; dry and rough substances enter the Qi level; moist and glossy substances enter the Blood level. This follows the principle that upper, lower, internal, and external correspond by category.
Medicinals cause five types of injury.
The *Chapter on Five Injuries* states: Sour flavor injures the sinews, countered by Pungency; Bitter flavor injures Qi, countered by Saltiness; Sweet flavor injures flesh, countered by Sourness; Pungent flavor injures the skin and hair, countered by Bitterness; Salty flavor injures Blood, countered by Sweetness. (This is the principle of the mutual overcoming of the Five Elements.)
Medicinals have five pathways of action.
The *Chapter on Five Pathways* states: Sour flavor travels to the sinews. In sinew diseases, one should not consume excessive sourness, as it leads to strangury. Sour Qi is astringent and gathering; the bladder contracts and curls upon receiving Sour Qi, thus blocking the water passages. Bitter flavor travels to the bones. In bone diseases, one should not consume excessive bitterness, as it leads to vomiting. Bitterness enters the lower epigastrium, closing the Three Jiao, thus causing vomiting. Sweet flavor travels to the flesh. In flesh diseases, one should not consume excessive sweetness, as it leads to cardiac vexation. Sweet Qi is soft and moist; stomach Qi becomes lax, leading to worm movement, thus causing cardiac vexation. Pungent flavor travels to Qi. In Qi diseases, one should not consume excessive pungency, as it leads to a hollow feeling in the heart. Pungency travels to the Upper Jiao, moving with Qi, and lingers below the heart, causing a hollow sensation. Salty flavor travels to Blood. In blood diseases, one should not consume excessive saltiness, as it leads to thirst. When Blood meets Saltiness, it coagulates; upon coagulation, stomach juices pour in to compensate, thus drying the throat passage and the base of the tongue. (These are the dietary prohibitions for the five diseases.)
Medicinals have five excesses (Five Overindulgences).
The *Chapter on Five Excesses* states: Excessive sourness causes Liver Qi to overflow and Spleen Qi to fail, resulting in dry, wrinkled skin and peeling lips. Excessive bitterness causes Spleen Qi to lack moisture and Stomach Qi to become thick, resulting withered skin and fallen hair. Excessive sweetness causes Heart Qi to pant and feel full, dark complexion, imbalanced Kidney Qi, bone pain, and hair loss. Excessive pungency blocks sinews and vessels, loses spirit, causes spasmodic sinews, and withered nails. Excessive saltiness labors the large bones, shortens muscles, suppresses Heart Qi, causes congealed and sluggish pulse with color changes. (These are the injuries caused by the five flavors.)
Medicinals have mother-son generation relationships.
Wang Ang stated: The five Zang organs of humans correspond to the Five Elements Metal, Wood, Water, Fire, and Earth, generating each other in a mother-son sequence. The classics state: Deficiency is treated by tonifying the mother; Excess is treated by draining the son. It also states: The son can make the mother substantial. For example, the Kidney is the mother of the Liver, and the Heart is the son of the Liver; thus, medicinals entering the Liver also enter the Kidney and Heart. The Liver is the mother of the Heart, and the Spleen is the son of the Heart; thus, medicinals entering the Heart also enter the Liver and Spleen. The Heart is the mother of the Spleen, and the Lung is the son of the Spleen; thus, medicinals entering the Spleen also enter the Heart and Lung. The Spleen is the mother of the Lung, and the Kidney is the son of the Lung; thus, medicinals entering the Lung also enter the Spleen and Kidney. The Lung is the mother of the Kidney, and the Liver is the son of the Kidney; thus, medicinals entering the Kidney also enter the Lung and Liver. This is the meaning of the Five Elements generating each other and the correspondence of mother and son!
Medicinals have distinctions in form, nature, Qi, and substance.
Wang Ang stated: As objects, medicinals each have distinct form, nature, Qi, and substance. Their entry into various meridians occurs due to similar form (e.g., *Forsythiae Fructus* [Lianqiao] resembles the heart and enters the Heart; *Litchi Chinensis* seed resembles the testis and enters the Kidney); due to following nature (e.g., those belonging to Wood enter the Liver, those belonging to Water enter the Kidney, moist ones travel to the Blood level, dry ones enter the Qi level, those naturally upward亲近 the upper, those locally downward亲近 the lower); due to seeking Qi (e.g., fragrant Qi enters the Spleen, scorched Qi enters the Heart); due to identical substance (e.g., medicinal heads enter the head, trunks enter the body, branches enter limbs, bark travels the skin, *Carthami Flos* [Honghua] and Perilla juice resemble blood and enter the Blood level). Furthermore, some medicinals are named by form (e.g., *Ginseng Radix* [Renshen], *Dryopteris Crassirhizoma* [Gouji]); by color (e.g., *Coptidis Rhizoma* [Huanglian], Black *Panax Notoginseng* [Heishen]); by aroma (e.g., *Elsholtzia Herba* [Xiangru]); by flavor (e.g., *Glycyrrhizae Radix* [Gancao], *Sophorae Flavescentis Radix* [Kushen]); by substance (e.g., *Gypsum Fibrosum* [Shigao], *Calamina* [Shizhi], *Angelicae Sinensis Radix* stem [Guishen], *Angelicae Sinensis Radix* tail [Guiwei]); by season (e.g., *Prunella Spica* [Xiakucao], *Farfarae Flos* [Kuandonghua]); or by efficacy (e.g., *Polygoni Multiflori Radix* [Heshouwu], *Drynariae Rhizoma* [Gusuibu]). This is natural logic, which can be apprehended intuitively.
Medicinals have relationships of assistants, aversion, fear, incompatibility, and detoxification.
Li Shizhen stated: Medicinals have Seven Emotions. "Independent" refers to single prescriptions without auxiliaries. "Mutual Need" refers to similar categories that cannot be separated (e.g., *Ginseng Radix*, *Glycyrrhizae Radix*, *Phellodendri Cortex*, *Anemarrhenae Rhizoma*). "Assistant" refers to my supporting agents. "Aversion" refers to the reduction of my efficacy. "Fear" refers to being controlled by the other. "Incompatibility" refers to two substances that do not combine. "Detoxification" refers to controlling the toxicity of the other. Ancient formulas often used Aversion and Incompatibility. Generally, using Mutual Need and Assistant together is the Imperial Way; using Fear and Detoxification together is the King's Way; using Aversion and Incompatibility together is the Hegemon's Way. There are constant laws and flexible adaptations; users must possess insight and understanding.
Medicinal processing values appropriateness.
Jiamo stated: Medicinal processing values appropriateness. Insufficient processing makes efficacy difficult to achieve; excessive processing causes the loss of Qi and Flavor. Fire processing has four methods: roasting, baking, stir-frying. Water processing has three methods: soaking, steeping, washing. Fire-water joint processing has two methods: steaming, boiling. Wine processing promotes ascending; Ginger processing promotes dispersion; Salt processing directs to the Kidney and softens hardness; Vinegar processing targets the Liver and stops pain; Child urine processing removes inferior qualities and promotes descending; Rice wash water processing removes dryness and harmonizes the middle; Milk processing moistens dryness and generates blood; Honey processing provides sweetness and moderation, benefiting Yuan Qi; Old wall earth processing borrows Earth Qi to tonify the Central Plains; Flour-wrapping baking suppresses harsh nature to prevent damage to the upper diaphragm; Soaking and boiling in Mung Bean Decoction or Licorice Decoction both detoxify and render the substance peaceful; Coating with Sheep Butter or Pig Fat and burning allows salty penetration into bones for easy brittleness; Removing pith prevents bloating; Extracting the heart removes vexation. The general situation is stated above; beginners should study and ponder thoroughly.