黄帝问曰∶淫邪泮衍奈何？岐伯对曰∶正邪从外袭内，未有定舍，反淫于脏，不得定处
，与荣卫俱行，而与魂魄飞扬，使人卧不得安而喜梦。凡气淫于腑，则梦有余于外，不足于
内；气淫于脏，则梦有余于内，不足于外。曰∶有余不足有形乎？曰∶阴盛则梦涉大水而恐
惧，阳盛则梦大火而燔 ，阴阳俱盛则梦相杀毁伤。上盛则梦飞，下盛则梦堕。甚饱
则梦予，甚饥则梦取。肝气盛则梦怒。肺气盛则梦哭泣，恐惧飞扬。心气盛则梦喜笑及恐怖
。脾气盛则梦歌乐体重，手足不举。肾气盛则梦腰脊两解而不属。凡此十二盛者，至而泻
之立已。厥气客于心，则梦见丘山烟火，客于肺，则梦飞扬，见金铁之器及奇物。客于肝，
则梦见山林树木。客于脾，则梦见丘陵大泽，坏屋风雨。客于肾，则梦临渊，没居水中。
客
街（一作冲衢）。客于胆，则梦见斗讼自刳。客于阴器，则梦接内。客于项，则梦斩首。客于
，则梦行走不能前，及居深地 苑中。客于股肱，则梦礼节拜跪。客于胞 ，则
梦溲便利。凡此十五不足者，至而补之立已。
黄帝问曰∶谷气有五味，其入脏分别奈何？岐伯对曰∶胃者，五脏六腑之海，皆入于胃
，五脏六腑皆禀于胃，五味各走其所喜。故谷味酸，先走肝。《九卷》又曰∶酸入胃，其气
涩（一作涩以收），不能出入。不出则留于胃中，胃中和温，则下注于膀胱之胞，膀胱之胞薄
以软，得酸则缩绻，约而不能，水道不行，故癃。阴者，积筋之所终聚也，故酸入胃而走于
筋。《素问》曰∶酸走筋，筋病无多食酸。其义相顺。又曰∶肝欲辛，多食酸，由肉胝
而唇揭。谓木胜土也。（木辛与《九卷》义错。《素问》肝欲辛作欲酸。）
苦先走心。《九卷》又曰∶苦入胃，五谷之气皆不能胜苦。苦入下脘。下脘者，三焦之
路，皆闭而不通，故气变呕也。齿者，骨之所终也。故苦入胃而走骨，入而复出，必黧疏，
是知其走骨也。水火相既，骨气通于心也。《素问》曰∶苦走骨，骨病无多食苦。其义相顺
。又曰∶心欲酸，食苦则皮槁而毛拔。谓火胜金也。（火酸与《九卷》义错）
甘先走脾。《九卷》又曰∶甘入脾，其气弱少，不能上至上焦，而与谷俱留于胃中。甘
者，令人柔润也。胃柔则缓，缓则虫动，虫动则令人心闷。其气通于皮，故曰甘走皮。皮者
，肉之余。盖皮虽属肺，与肉连体，故甘润肌肉并皮也。《素问》曰∶甘走肉，肉病无多食
甘。其义相顺。又曰∶多食甘，则骨痛而发落。谓土胜水也。（与《九卷》不错。）
辛先走肺。《九卷》又曰∶辛入胃，其气走于上焦。上焦者，受诸气而营诸阳者也。姜
韭之气，熏至营卫，营卫不时受之，久留于心下，故洞（一作 ）心。辛者，与气俱行，
故辛入胃，则与汗俱出矣，（《千金》云∶辛入胃而走气，与气俱出，故气盛）。《素问》曰
∶
（肺欲苦与《九卷》义错）
咸先走肾。《九卷》又曰∶咸入胃，其气上走中焦，注于诸脉。脉者，血之所走也。血
与咸相得则血 （一作凝，下同），血 则胃中竭，竭则咽路焦，故舌干而善渴。
血脉者，中焦之路，故咸入而走血矣。肾合三焦，血脉虽属肝心，而为中焦之道，故咸入而走
血也。《素问》曰∶咸走血，血病无多食咸。其义相顺。又曰∶多食咸，则脉凝泣而变
色，谓水胜火也。（虽俱言血脉，其义不同）。谷气营卫俱行，津液已行，营卫大通，乃糟粕以
次传下。曰∶营卫俱行奈何？曰∶谷始入于胃，其精微者，先出于胃之两焦，以溉五脏，别
出两焦，行于营卫之道。其大气之搏而不行者，积于胸中，名曰气海，出于肺，循于喉咙，
故呼则出，吸则入。天地之精气，其大数常出三而入一，故谷不入，半日则气衰，一日则气
少矣。曰∶谷之五味可得闻乎？曰∶五谷∶粳米甘，麻（《素问》作小豆）酸，大豆咸，小麦
苦，黄黍辛。五果∶枣甘，李酸，栗咸，杏苦，桃辛。五畜∶牛肉甘，犬肉酸，豕肉咸，羊
肉苦，鸡肉辛。五菜∶葵甘，韭酸，藿咸，薤苦，葱辛。五色∶黄宜甘，青宜酸，黑宜咸，
赤宜苦，白宜辛。脾病者，宜食粳米、牛肉、枣、葵，甘者入脾用之。心病者，宜食
麦、羊肉、杏、薤，苦者，入心用之。肾病者，宜食大豆、豕肉、栗、藿。咸者，入肾用之。
肺病者，宜食黄黍、鸡肉、桃、葱。辛者，入肺用之。肝病者，宜食麻、犬肉、李、韭，酸者
，入肝用之。肝病禁辛，心病禁咸，脾病禁酸，肺病禁苦，肾病禁甘。
肝，足厥阴、少阳主治。肝苦急，食甘以缓之。心，手少阴、太阳主治。心苦缓，急食
咸以收
，急
。
毒药攻邪，五谷为养，五果为助，五畜为益，五菜为充。气味合而服之，以补精益气。
此五味者，各有所利，辛散，酸收，甘缓，苦坚，咸软。
肺病者，两胁下痛引少腹，令人善怒。虚则目KT KT 无所见，耳无所闻，善恐，
如人将捕之。取其经厥阴与少阳血者，气逆则头痛，耳聋不聪，颊肿，取血者。又曰∶徇蒙
招尤，目瞑耳聋，下实上虚，过在足少阳、厥阴，甚则入肝。
心病者，胸中痛，胁支满，两 下痛，膺背肩胛间痛，两臂内痛。虚则胸腹大，胁
下与腰相引而痛。取其经少阴、太阳血者（《素问》舌下血者），其变病，刺 中血者。
又
，过在手巨阳、少阴。）
脾病者，身重善饥，肌肉痿，足不收，行善螈 ，脚下痛。虚则腹胀，肠鸣飧泄，食不
化。取其经太阴、阳明、少阴血者。又曰∶腹满 胀，支满 胁，下厥上冒，过在
足太阴、阳明。
肝病者喘咳逆气，肩背痛，汗出，尻阴股膝挛，髀 足皆痛。虚则少气不
能报息，耳聋，喉咙干。取其经手太阴、足太阳外厥阴内少阴血者，又曰∶咳嗽上气，病
（《素问》作厥）在胸中，过在手阳明、太阴。
肾病者，腹大胫肿痛，咳喘身重，寝汗出憎风。虚则胸中痛，大肠小肠（《素问》作大
腹小腹）痛，清厥，意不乐。取其经少阴、太阳血者。又曰∶头痛癫疾，下实上虚，过在足
少阴、太阳，甚则入肾。
黄帝问道：淫邪泛溢的情况是怎样的？岐伯回答说：正邪从外部侵袭人体内部，没有固定的居留之处，反而侵入五脏，不能确定具体位置，随着营气和卫气一起运行，并与人的魂魄一同飞扬，使人睡眠不安稳并且容易做梦。凡是气淫溢于六腑，就会梦见外界事物有余而体内不足；气淫溢于五脏，就会梦见体内有余而外界不足。黄帝问：有余和不足有具体的表现吗？岐伯说：阴气盛则梦见渡大水而感到恐惧，阳气盛则梦见大火燃烧，阴阳都盛则梦见互相杀戮毁伤。上部气盛则梦见飞翔，下部气盛则梦见坠落。吃得很饱则梦见送东西给别人，非常饥饿则梦见向别人索取。肝气盛则梦见发怒。肺气盛则梦见哭泣、恐惧和神魂飞扬。心气盛则梦见喜笑以及恐怖。脾气盛则梦见唱歌快乐但身体沉重，手脚抬不起来。肾气盛则梦见腰脊分离而不相连结。以上这十二种气盛的情况，遇到时采用泻法治疗，病立即可愈。厥逆之气客居于心，则梦见丘山烟火；客居于肺，则梦见飞扬，看见金铁器具及奇异之物；客居于肝，则梦见山林树木；客居于脾，则梦见丘陵大泽，破败的房屋和风雨；客居于肾，则梦见临近深渊，置身水中；客居于尿道（一说冲衢），则梦见争斗诉讼或自杀割腹；客居于阴器，则梦见性交；客居于颈部，则梦见被斩首；客居于小腿肚，则梦见行走不能前进，以及居住在深地苑囿中；客居于大腿和手臂，则梦见行礼节拜跪；客居于膀胱，则梦见小便通畅便利。以上这十五种气虚（不足）的情况，遇到时采用补法治疗，病立即可愈。
黄帝问道：谷物的气味有五味，它们进入五脏的分别情况是怎样的？岐伯回答说：胃是五脏六腑的大海，各种食物都进入胃，五脏六腑都依赖胃的气血滋养，五味各自走向它所喜欢的脏腑。所以谷物味酸，先走向肝。《九卷》又说：酸味入胃，它的气味涩滞（一说涩而有收敛作用），不能出入。不出入则停留在胃中，胃中温和，则向下注入膀胱之胞（指膀胱或子宫等部位）。膀胱之胞壁薄且软，遇到酸味就会收缩卷曲，约束而不能舒展，水道不通畅，所以发生癃闭（排尿困难）。阴器是筋脉汇聚终结的地方，所以酸味入胃后走向筋脉。《素问》说：酸味走筋，患有筋病的人不要多吃酸味食物。这与上述道理相一致。又说：肝喜欢辛味，如果多吃酸味，会导致肌肉皱缩起茧而嘴唇翻揭。这是木克土的表现。（此处“肝欲辛”与《九卷》义理相错，《素问》原文作“肝欲酸”。）
苦味先走向心。《九卷》又说：苦味入胃，五谷之气都不能胜过苦味。苦味进入下脘。下脘是三焦的路径，都会闭塞不通，所以气机变化导致呕吐。牙齿是骨骼终结的地方。所以苦味入胃后走向骨骼，进入后又复出，必然导致牙齿疏落，因此知道它是走骨的。水和火相互制约，骨气通于心。《素问》说：苦味走骨，患有骨病的人不要多吃苦味食物。这与上述道理相一致。又说：心喜欢酸味，如果吃苦味食物，则皮肤干枯而毛发脱落。这是火克金的表现。（此处“心欲酸”与《九卷》义理相错。）
甘味先走向脾。《九卷》又说：甘味入脾，它的气味微弱稀少，不能上达至上焦，而是与谷物一起留在胃中。甘味，能使人柔润。胃得到甘味滋润则松弛，松弛则寄生虫蠕动，虫动则让人心里烦闷。甘味的气通于皮肤，所以说甘味走皮。皮肤是肉的余气所生。虽然皮属于肺，但与肉连为一体，所以甘味滋润肌肉同时也滋润皮肤。《素问》说：甘味走肉，患有肉病的人不要多吃甘味食物。这与上述道理相一致。又说：多吃甘味，则骨头疼痛而且头发脱落。这是土克水的表现。（这与《九卷》义理不错误。）
辛味先走向肺。《九卷》又说：辛味入胃，它的气味走上焦。上焦，是接受各种气并营养诸阳经的部位。姜和葱韭的气味，熏蒸至营卫，营卫如果不能及时受纳，长久停留于心下，就会导致洞心（心中空虚不适）。辛味，伴随气一起运行，所以辛味入胃，就会随着汗液一起排出。（《千金方》说：辛味入胃而走气，伴随气一起外出，所以气盛会发散。）《素问》说：（肺喜欢苦味，与《九卷》义理相错。）
咸味先走向肾。《九卷》又说：咸味入胃，它的气味向上走中焦，注入各条经脉。经脉，是血液运行的通道。血液与咸味相结合则血液凝滞（一说凝固，下同），血液凝滞则胃中血液枯竭，枯竭则咽喉道路干燥，所以舌头干而且容易口渴。血脉是中焦的路径，所以咸味入胃后走向血液。肾合三焦，血脉虽然属于肝心，但是作为中焦的道路，所以咸味入胃后走向血液。《素问》说：咸味走血，患有血病的人不要多吃咸味食物。这与上述道理相一致。又说：多吃咸味，则血脉凝滞不畅而且颜色改变，这是水克火的表现。（虽然都提到血脉，但其含义不同。）
谷气的营卫之气一起运行，津液已经通行，营卫大通，然后糟粕依次传下。黄帝问：营卫一起运行是怎样的？岐伯说：谷物刚进入胃，其中精微的部分，先从胃的两焦分出，以灌溉五脏，再分别从两焦分出，行于营卫之道。其中大气搏动而不运行的，积聚在胸中，名叫气海，出于肺，循行于喉咙，所以呼气时排出，吸气时进入。天地精气，其大致规律通常是出三而入一，所以如果谷物不摄入，半天则气衰弱，一天则气少。
黄帝问：谷物的五味可以讲给我听吗？岐伯说：五谷：粳米味甘，麻（《素问》作小豆）味酸，大豆味咸，小麦味苦，黄黍味辛。五果：枣味甘，李味酸，栗味咸，杏味苦，桃味辛。五畜：牛肉味甘，犬肉味酸，猪肉味咸，羊肉味苦，鸡肉味辛。五菜：葵味甘，韭味酸，藿味咸，薤味苦，葱味辛。五色：黄色适宜甘味，青色适宜酸味，黑色适宜咸味，赤色适宜苦味，白色适宜辛味。脾有病的人，适宜食用粳米、牛肉、枣、葵，甘味入脾使用。心脏有病的人，适宜食用小麦、羊肉、杏、薤，苦味入心使用。肾脏有病的人，适宜食用大豆、猪肉、栗、藿，咸味入肾使用。肺脏有病的人，适宜食用黄黍、鸡肉、桃、葱，辛味入肺使用。肝脏有病的人，适宜食用麻、犬肉、李、韭，酸味入肝使用。肝病禁忌辛味，心病禁忌咸味，脾病禁忌酸味，肺病禁忌苦味，肾病禁忌甘味。
肝，由足厥阴经和足少阳经主治。肝苦急（拘急），食用甘味来缓和它。心，由手少阴经和手太阳经主治。心苦缓（涣散），急切食用咸味来收敛它，急切食用苦味来坚敛它。
毒药攻伐邪气，五谷作为滋养，五果作为辅助，五畜作为补益，五菜作为充饥。气味配合服用，以补充精益气。这五味，各有其利处：辛能发散，酸能收敛，甘能缓急，苦能坚燥，咸能软坚。
肺有病的人，两胁下疼痛牵引少腹，使人容易发怒。虚证则眼睛看不清东西，耳朵听不见声音，容易恐惧，好像有人要抓捕他一样。取用手厥阴经和手少阳经的血络放血。如果气逆则头痛，耳聋不聪，脸颊肿胀，取血络放血。又说：头目眩晕动摇，眼睛闭合耳聋，下实上虚，病变在足少阳经和足厥阴经，严重时传入肝脏。
心脏有病的人，胸中痛，胁肋支撑满闷，两季胁下疼痛，膺部背部肩胛间疼痛，两臂内侧疼痛。虚证则胸腹大，胁下与腰部相互牵引而痛。取用手少阴经和手太阳经的血络放血（《素问》作舌下血络），其变病，刺委中穴的血络。又说：病变在手巨阳经、手少阴经。）
脾有病的人，身体沉重容易饥饿，肌肉痿弱，脚收不住，走路容易抽搐，脚下痛。虚证则腹胀，肠鸣飧泄（完谷不化），食物不消化。取用手太阴经、手阳明经、手少阴经的血络放血。又说：腹部胀满，支满胁肋，下厥上冒，病变在足太阴经和足阳明经。
肝脏有病的人，喘咳逆气，肩背痛，出汗，尾闾、阴部、大腿、膝盖痉挛，大腿和小腿都痛。虚证则少气不能深呼吸，耳聋，喉咙干。取用手太阴经、足太阳经、外厥阴经内少阴经的血络放血。又说：咳嗽上气，病在胸中，病变在手阳明经、手太阴经。
肾脏有病的人，腹部肿大小腿肿痛，咳喘身体重，睡着出汗怕风。虚证则胸中痛，大肠小肠（《素问》作大腹小腹）痛，四肢厥冷，心情不乐。取用手少阴经和手太阳经的血络放血。又说：头痛癫疾，下实上虚，病变在足少阴经和足太阳经，严重时传入肾脏。
Huangdi asked: What is the condition of excessive evil (Yin Xie) spreading and overflowing? Qibo replied: Correct evil (Zheng Xie) invades from the exterior into the interior without a fixed abode, but instead invades the Zang organs, unable to settle in one place. It travels with Ying Qi (Nutritive Qi) and Wei Qi (Defensive Qi), and flies together with the Hun (Ethereal Soul) and Po (Corporeal Soul), causing restless sleep and frequent dreaming. When Qi overflows into the Fu organs, one dreams of excess outside and deficiency inside; when Qi overflows into the Zang organs, one dreams of excess inside and deficiency outside. Huangdi asked: Do excess and deficiency have specific manifestations? Qibo said: When Yin is in excess, one dreams of wading through large waters and feeling fear; when Yang is in excess, one dreams of large fires burning; when both Yin and Yang are in excess, one dreams of killing and injuring each other. When Qi is excessive in the upper body, one dreams of flying; when excessive in the lower body, one dreams of falling. When very full, one dreams of giving things away; when very hungry, one dreams of taking things. When Liver Qi is excessive, one dreams of anger. When Lung Qi is excessive, one dreams of crying, fear, and soul flight. When Heart Qi is excessive, one dreams of laughter and terror. When Spleen Qi is excessive, one dreams of singing and joy but feels heavy-bodied, unable to lift hands and feet. When Kidney Qi is excessive, one dreams of the waist and spine being separated and disconnected. For these twelve types of Qi excess, applying draining methods upon manifestation will immediately cure the disease. If Jue Qi (Rebellious Qi) lodges in the Heart, one dreams of hills, mountains, and smoke/fire; if it lodges in the Lung, one dreams of flying, seeing metal/iron objects and strange items; if it lodges in the Liver, one dreams of forests and trees; if it lodges in the Spleen, one dreams of hills, large marshes, ruined houses, wind, and rain; if it lodges in the Kidney, one dreams of approaching abysses or being submerged in water; if it lodges in the urethra (or crossroads), one dreams of fighting, litigation, or self-mutilation; if it lodges in the genitalia, one dreams of sexual intercourse; if it lodges in the neck, one dreams of beheading; if it lodges in the calf, one dreams of being unable to walk forward or residing in deep underground gardens; if it lodges in the thighs and arms, one dreams of performing bows and kneelings; if it lodges in the Bladder, one dreams of smooth urination. For these fifteen types of Qi deficiency, applying tonifying methods upon manifestation will immediately cure the disease.
Huangdi asked: The flavors of grain have five tastes; how do they enter the Zang organs respectively? Qibo replied: The Stomach is the sea of the Five Zang and Six Fu organs; all food enters the Stomach, and the Five Zang and Six Fu organs all receive nourishment from the Stomach. Each of the five flavors goes to its preferred organ. Therefore, sour-flavored grain first goes to the Liver. The *Jiu Juan* (Nine Volumes) also states: Sour flavor enters the Stomach; its qi is astringent (or has a contracting nature) and cannot move freely. If it does not move out, it remains in the Stomach. Due to the warmth of the Stomach, it flows downward into the Bao (Bladder/Uterus). The Bao is thin and soft; upon encountering sourness, it contracts and curls, becoming constrained and unable to expand, leading to obstruction of the water pathways, thus resulting in Long Bi (difficulty in urination). The Yin organs are where tendons converge and terminate; therefore, sour flavor entering the Stomach moves to the tendons. The *Su Wen* says: Sour flavor moves to the tendons; those with tendon diseases should not eat much sour food. This aligns with the above principle. It also states: The Liver desires pungency; eating too much sour causes muscle calluses and everted lips. This represents Wood overcoming Earth. (Note: "Liver desires pungency" contradicts the *Jiu Juan*; the *Su Wen* text reads "Liver desires sourness".)
Bitter flavor first goes to the Heart. The *Jiu Juan* also states: Bitter flavor enters the Stomach; the qi of the five grains cannot overcome bitter. Bitter flavor enters the Lower Wan (Lower Epigastrium). The Lower Wan is the pathway of the San Jiao (Triple Burner); everything there becomes closed and obstructed, causing qi transformation and vomiting. Teeth are the termination of bones. Therefore, bitter flavor entering the Stomach moves to the bones; entering and then exiting, it inevitably leads to loose teeth, indicating it moves to the bones. Water and Fire mutually restrain each other, and bone qi connects to the Heart. The *Su Wen* says: Bitter flavor moves to the bones; those with bone diseases should not eat much bitter food. This aligns with the above principle. It also states: The Heart desires sourness; eating bitter causes dry skin and falling hair. This represents Fire overcoming Metal. (Note: "Heart desires sourness" contradicts the *Jiu Juan*.)
Sweet flavor first goes to the Spleen. The *Jiu Juan* also states: Sweet flavor enters the Spleen; its qi is weak and scarce, unable to reach the Upper Jiao, remaining in the Stomach with the grain. Sweet flavor makes one soft and moist. If the Stomach becomes soft, it relaxes; relaxation causes parasites to move, and moving parasites cause mental oppression. Its qi connects to the skin, so it is said that sweet flavor moves to the skin. Skin is the surplus of flesh. Although skin belongs to the Lung, it is connected to flesh, so sweet moisture nourishes both muscle and skin. The *Su Wen* says: Sweet flavor moves to the flesh; those with flesh diseases should not eat much sweet food. This aligns with the above principle. It also states: Eating too much sweet causes bone pain and hair loss. This represents Earth overcoming Water. (This does not contradict the *Jiu Juan*.)
Pungent flavor first goes to the Lung. The *Jiu Juan* also states: Pungent flavor enters the Stomach; its qi moves to the Upper Jiao. The Upper Jiao receives various qis and nourishes the Yang meridians. The qi of ginger and leeks熏 (smokes/fumes) to Ying and Wei Qi. If Ying and Wei Qi do not accept it in time, it stays long-term below the heart, causing Dong Xin (hollow heart sensation). Pungent flavor travels with qi; therefore, pungent flavor entering the Stomach exits with sweat. (*Qian Jin Fang* states: Pungent flavor enters the Stomach and moves to qi, exiting with qi, thus dispersing excess qi). The *Su Wen* states: (The Lung desires bitterness, which contradicts the *Jiu Juan*.)
Salty flavor first goes to the Kidney. The *Jiu Juan* also states: Salty flavor enters the Stomach; its qi moves upward to the Middle Jiao and pours into the vessels. Vessels are the pathways of blood. When blood meets saltiness, blood coagulates (or condenses); coagulated blood depletes the Stomach's blood; depletion dries the throat passage, causing a dry tongue and thirst. Blood vessels are the pathways of the Middle Jiao; therefore, salty flavor entering the Stomach moves to the blood. The Kidney harmonizes with the San Jiao; although blood vessels belong to the Liver and Heart, as pathways of the Middle Jiao, salty flavor entering the Stomach moves to the blood. The *Su Wen* says: Salty flavor moves to the blood; those with blood diseases should not eat much salty food. This aligns with the above principle. It also states: Eating too much salt causes blood stagnation and color changes, representing Water overcoming Fire. (Although both mention blood vessels, their meanings differ.)
Grain qi and Ying/Wei Qi travel together; once fluids are circulated and Ying/Wei Qi flow freely, waste materials are transmitted downwards. Huangdi asked: How do Ying and Wei Qi travel together? Qibo said: When grain first enters the Stomach, its essence and fine parts emerge from the two Jiaos of the Stomach to irrigate the Five Zang organs, then branch off again to travel via the Ying and Wei pathways. The large qi that pulses but does not circulate accumulates in the chest, named Qi Hai (Sea of Qi), emerging from the Lung, circulating through the throat, thus exiting on exhalation and entering on inhalation. The essence and qi of Heaven and Earth generally follow the ratio of three out for one in. Therefore, if no grain is ingested, qi declines after half a day and diminishes after one day.
Huangdi asked: May I hear about the five flavors of grain? Qibo said: Five Grains: Rice is sweet, Hemp seeds (Millet in *Su Wen*) are sour, Soybeans are salty, Wheat is bitter, Yellow Millet is pungent. Five Fruits: Dates are sweet, Plums are sour, Chestnuts are salty, Apricots are bitter, Peaches are pungent. Five Livestock: Beef is sweet, Dog meat is sour, Pork is salty, Mutton is bitter, Chicken is pungent. Five Vegetables: Malva is sweet, Leeks are sour, Broad beans are salty, Shallots are bitter, Scallions are pungent. Five Colors: Yellow suits sweet, Green suits sour, Black suits salty, Red suits bitter, White suits pungent. For Spleen disease, one should eat rice, beef, dates, and malva; sweet flavor enters the Spleen for use. For Heart disease, one should eat wheat, mutton, apricots, and shallots; bitter flavor enters the Heart for use. For Kidney disease, one should eat soybeans, pork, chestnuts, and broad beans; salty flavor enters the Kidney for use. For Lung disease, one should eat yellow millet, chicken, peaches, and scallions; pungent flavor enters the Lung for use. For Liver disease, one should eat hemp seeds, dog meat, plums, and leeks; sour flavor enters the Liver for use. Liver disease prohibits pungent food; Heart disease prohibits salty food; Spleen disease prohibits sour food; Lung disease prohibits bitter food; Kidney disease prohibits sweet food.
The Liver is governed by the Foot Jueyin and Foot Shaoyang meridians. The Liver suffers from urgency (spasm); eat sweet to relieve it. The Heart is governed by the Hand Shaoyin and Hand Taiyang meridians. The Heart suffers from flaccidity; urgently eat salty to astringe it, and urgently eat bitter to firm it.
Poisonous drugs attack pathogens; five grains provide nourishment; five fruits provide assistance; five livestock provide benefits; five vegetables provide satiety. Consuming flavors and aromas in combination replenishes essence and boosts qi. These five flavors each have specific benefits: Pungent disperses, Sour astringes, Sweet moderates, Bitter firms, Salty softens.
Lung disease manifests as pain under the lateral hypochondrium radiating to the lower abdomen, causing irritability. Deficiency presents as blurred vision, deafness, fearfulness, and the sensation of being hunted. Treat by bleeding the Hand Jueyin and Hand Shaoyang meridians. If qi rebels, causing headache, deafness, and cheek swelling, bleed the relevant points. Also: Dizziness, vertigo, eye closure, and deafness indicate excess below and deficiency above, affecting the Foot Shaoyang and Foot Jueyin meridians; severe cases involve the Liver.
Heart disease manifests as chest pain, flank distension, bilateral hypochondriac pain, pain between the sternum, back, and scapula, and pain in the inner arms. Deficiency presents as abdominal distension and pulling pain between the flanks and waist. Treat by bleeding the Hand Shaoyin and Hand Taiyang meridians (or sublingual veins per *Su Wen*); for altered conditions, bleed the Wei Zhong (BL40) vein. Also: Pathology involves the Hand Taiyang and Hand Shaoyin meridians.
Spleen disease manifests as heavy body, easy hunger, muscle atrophy, inability to hold the legs, cramping while walking, and foot pain. Deficiency presents as abdominal fullness, borborygmus, undigested stool diarrhea, and poor digestion. Treat by bleeding the Hand Taiyin, Hand Yangming, and Hand Shaoyin meridians. Also: Abdominal fullness, flank distension, lower coldness with upper dizziness affects the Foot Taiyin and Foot Yangming meridians.
Liver disease manifests as wheezing, coughing, rebellious qi, shoulder/back pain, sweating, spasms of the buttocks, genitals, thighs, knees, and pain in the thighs and calves. Deficiency presents with shortness of breath, inability to take deep breaths, deafness, and dry throat. Treat by bleeding the Hand Taiyin, Foot Taiyang, Outer Jueyin, and Inner Shaoyin meridians. Also: Coughing and rebellious qi with pathology in the chest affect the Hand Yangming and Hand Taiyin meridians.
Kidney disease manifests as abdominal swelling, leg pain and swelling, coughing/wheezing, heavy body, night sweats, and aversion to wind. Deficiency presents as chest pain, lower abdominal pain, cold extremities, and unhappiness. Treat by bleeding the Foot Shaoyin and Foot Taiyang meridians. Also: Headache and epilepsy with excess below and deficiency above affect the Foot Shaoyin and Foot Taiyang meridians; severe cases involve the Kidney.