（《素问·奇病篇》）
帝曰∶有病口甘者，病名为何？何以得之？岐伯曰∶此五气之溢也，名曰脾瘅。（瘅，热病也。五气，五味之所化也。）
夫五味入口，藏于胃，脾为之行其精气，津液在脾，故令人口甘也。（脾主为胃行其津液者也，故五味入胃，则津液在脾。
脾属土，其味甘，脾气通于口，故令人口甘也。）此肥美之所发也。（肥甘太过，故发为病。）此人必数食甘美而多肥也，
肥者令人内热，甘者令人中满，故其气上溢，转为消渴。（肥者，味浓助阳，故能生热。甘者，性缓不散，故能留中。热
留不去，久必伤阴，其气上溢，故转变为消渴之病。）治之以兰，除陈气也。（兰草性味甘寒，能利水道，辟不祥，除胸
中痰癖，其气清香，能生津止渴，润肌肉，故可除陈积蓄热之气。）
帝曰∶有病口苦，取阳陵泉，口苦者病名为何？何以得之？岐伯曰∶病名曰胆瘅。（阳陵泉，足少阳胆经穴，口苦者
病在胆，故病名胆瘅。）夫肝者，中之将也，取决于胆，咽为之使。（肝者将军之官，谋虑出焉。胆者中正之官，决断出
焉。夫谋虑在肝，无胆不断，故肝为中之将而取决于胆也。又足少阳之脉上挟咽，足厥阴之脉循喉咙之后上入颃颡，是
肝胆之脉皆会于咽，故咽为之使。使，上声。）此人者，数谋虑不决，故胆虚气上溢而口为之苦，治之以胆募俞，（数谋
虑不决则肝胆俱劳，劳则必虚，虚则气不固，故胆气上溢而口为之苦。胆募在肋，本经之日月也，胆俞在背，足太阳之
穴也，并前阳陵泉者共六穴，皆可以治之。）治在阴阳十二官相使中。（治当作论，即《灵兰秘典论》也。详藏象类一。）
黄帝问道：有人患口中有甜味的病，这叫什么病？是怎么得的呢？岐伯回答说：这是五脏精气外溢所致，名叫脾瘅。（瘅，指热病。五气，是由五味转化而来的精气。）
各种味道进入口中，贮藏于胃中，由脾为胃输布其精气。津液滞留于脾，所以使人感到口甜。（脾的功能是替胃运行津液，所以五味入胃后，津液便留存在脾。脾属土，其味为甘，脾气通于口，所以使人感到口甜。）这是由于过多食用肥腻甘甜食物引发的。（肥甘厚味摄入过量，因此发病。）这种人必定经常食用甜美且多脂肪的食物。肥腻的食物使人体内生热，甘甜的食物使人中焦胀满，因此热气上溢，进而转化为消渴病。（肥腻之物，味道浓厚助长阳气，所以能产生内热；甘甜之物，性质缓滞不散，所以容易停留于中焦。热邪久留不去，日久必然损伤阴液，热气上溢，所以转变为消渴病。）治疗用兰草，以消除陈积的湿热之气。（兰草性味甘寒，能通利水道，辟除秽浊，清除胸中的痰饮癖积，其气味清香，能生津止渴，滋润肌肉，所以可以消除陈积蓄热的邪气。）
黄帝问道：有人患口苦，针刺阳陵泉穴，口苦这种病叫什么？是怎么得的呢？岐伯回答说：这种病名叫胆瘅。（阳陵泉是足少阳胆经的穴位，口苦说明病在胆，所以病名叫做胆瘅。）肝是体内的将军，取决于胆的决断，咽喉是肝胆之气通行的通道。（肝是将军之官，谋虑由此产生。胆是中正之官，决断由此产生。谋虑在于肝，但没有胆的决断就无法执行，所以肝作为体内的将军而取决于胆。另外，足少阳胆经的脉气上行挟持咽喉，足厥阴肝经的脉气循行喉咙之后向上进入颃颡，肝胆的经脉都交会于咽喉，所以咽喉成为它们通行的通道。使，读去声。）这种人常常谋虑不决，导致胆气虚弱，气机上溢而口苦，治疗应取胆的募穴和背俞穴。（经常谋虑不决则肝胆都劳累，劳累则必然虚弱，虚弱则气不固摄，所以胆气上溢而口苦。胆的募穴在胁部，是本经的日月穴；胆的背俞穴在背部，是足太阳膀胱经的穴位，加上前面的阳陵泉，共六个穴位，都可以用来治疗。）治疗方法包含在阴阳十二脏腑相使的理论论述中。（“治”字应当作“论”，即《灵兰秘典论》。详见藏象类第一。）
The Yellow Emperor asked: There is a disease where the patient has a sweet taste in the mouth. What is this disease called? How does it arise? Qibo replied: This is an overflow of the essence of the five Zang organs, named Pi Dan (Spleen Heat Disease). (Dan refers to heat diseases. The five Qi refers to the essence transformed from the five flavors.)
When various flavors enter the mouth, they are stored in the Stomach, and the Spleen distributes their essential Qi. If fluids remain in the Spleen, it causes a sweet taste in the mouth. (The Spleen's function is to transport fluids for the Stomach; thus, when flavors enter the Stomach, fluids accumulate in the Spleen. The Spleen belongs to Earth, its flavor is Sweet, and its Qi connects to the mouth, hence causing a sweet taste.) This arises from excessive consumption of rich and sweet foods. (Excessive intake of rich and sweet flavors leads to pathology.) Such individuals must frequently consume sweet and fatty foods. Fatty foods generate internal heat, while sweet foods cause fullness in the middle Jiao. Consequently, the Qi overflows upward, transforming into Xiao Ke (Wasting-Thirst Disease). (Fatty substances have strong flavors that assist Yang, thereby generating heat. Sweet substances have a slow nature that does not disperse easily, thus tending to remain in the Middle Jiao. When heat remains stagnant for a long time, it inevitably damages Yin. With Qi overflowing upward, it transforms into Wasting-Thirst Disease.) Treatment involves using Lan Cao (Lantana Herb) to eliminate stale accumulated heat. (Lan Cao has a sweet and cold nature, can promote urination, dispel turbidity, remove phlegm and fluid retention in the chest, possesses a fresh fragrance, generates fluids, relieves thirst, moistens muscles, and thus can eliminate stale, accumulated heat.)
The Yellow Emperor asked: There is a disease with a bitter taste in the mouth, treated by needling Yanglingquan (GB34). What is this disease called? How does it arise? Qibo replied: This disease is named Dan Dan (Gallbladder Heat Disease). (Yanglingquan is an acupoint of the Foot-Shaoyang Gallbladder Meridian. A bitter taste indicates the disease is in the Gallbladder, hence named Dan Dan.) The Liver is the General within, relying on the Gallbladder for decision-making, and the Pharynx serves as its conduit. (The Liver is the organ of the General, where strategy originates. The Gallbladder is the organ of uprightness, where judgment originates. Strategy lies in the Liver, but without the Gallbladder's judgment, it cannot be executed; thus, the Liver acts as the General within and depends on the Gallbladder. Furthermore, the Foot-Shaoyang Gallbladder Meridian ascends along both sides of the pharynx, and the Foot-Jueyin Liver Meridian follows behind the throat and enters the nasopharynx; since both Liver and Gallbladder meridians converge at the pharynx, the pharynx serves as their conduit. 'Shi' is pronounced with the falling tone.) Such individuals often deliberate without making decisions, leading to Gallbladder deficiency and upward overflow of Qi, causing a bitter taste. Treatment should target the Front-Mu and Back-Shu points of the Gallbladder. (Frequent deliberation without decision exhausts both the Liver and Gallbladder. Exhaustion leads to deficiency. Deficiency results in insecure Qi, causing Gallbladder Qi to overflow upward and create a bitter taste. The Gallbladder's Front-Mu point is located in the hypochondrium, specifically Riyue (LR24); the Gallbladder's Back-Shu point is on the back, belonging to the Foot-Taiyang Bladder Meridian. Together with Yanglingquan (GB34) mentioned previously, these six points can all be used for treatment.) The therapeutic principle is discussed within the context of the mutual interaction of the twelve Zang-Fu organs. ('Zhi' [treatment] should be read as 'Lun' [discussion], referring to the Linglan Midian Lun [Treatise on the Secret Canon of Spiritual Orchids]. See detailed discussion in Zangxiang Category I.)