(次五禁篇之后)
酸入于胃。其气涩以收。上之两焦弗能出入也(涩结不舒)不出。即留于胃中。胃中和温
。则下注膀胱。膀胱之胞。(音抛。溲脬。)薄以懦。得酸则缩。绻约而不通。水道不行故癃(绻
。不分。约。束也)阴者(阴器)积筋之所终也。故酸入而走筋矣 咸入于胃。其气上走中焦
。注于脉则血气走之。血与咸相得则凝凝则胃中汁注之。注之则胃中竭。竭则咽路焦。故舌
本干而善渴。血脉者。中焦之道也。故咸入而走血矣 辛入于胃。其气走于上焦。上焦者。
受气而营诸阳者也。姜韭之气熏之。营卫之气不时受之。久留心下故洞心。(透心若空也)辛
与气俱行。故辛入而与汗俱出。苦入于胃。五谷之气皆不能胜苦苦入下脘。三焦之道皆闭而
不通。故变呕。(入而复去)齿者骨之所终也。故苦入而走骨(苦通于骨其气复从口齿而出)甘
入于胃。其气弱小。不能上至于上焦。而与谷留于胃中者。令人柔润者也。胃柔则缓。缓则
虫动。虫动则令人 心。其气外通于肉。故甘走肉。
(次五音五味篇之后)
忧思伤心重寒伤肺。忿怒伤肝。醉以入房汗出当风伤脾。用力过度若入房汗出则伤肾。
(首节)
五谷入于胃也。其糟粕津液宗气。分为三隧(道也)故宗气积于胸中出于喉咙。以贯心脉
而行
呼吸焉营气者泌其津液。注之于脉。化以为血。以荣四末。内注五脏六腑。以应刻数焉。卫
气者。出其悍气之剽疾。而先行于四末分肉皮肤之间而不休者也。昼日行于阳。夜行于阴。
常从足少阴之分间。行于五脏六腑。今厥气客于五脏六腑。则卫气独卫其外。行于阳不得入
于阴。行于阳则阳气盛。阳气盛则阳跷陷。(受伤之谓)不得入于阴。阴虚故目不瞑。补其不
足。(取照海)泻其有余。(取申脉)调其虚实以通其道而去其邪。饮以半夏汤一剂。阴阳已通
。其卧立至(取流水五升。扬之万逼。火沸。置秫米一升。治半夏五合。徐炊令竭为一升半
。去滓。饮汁一小杯。日三。稍益□知为度○秫米。糯小米也。甘粘微凉。能养营补阴。半
夏辛温。能和胃散邪。除腹胀目不得瞑。故并用之。古量一升。合今之三合二勺)故其病新
发者。覆杯则卧。汗出则已矣。久者三饮而已也。
（接在五禁篇之后）
酸味进入胃中。它的气性涩滞而具有收敛作用。由于气机涩结不舒，无法向上输布至中上二焦，因此不能外出。于是停留在胃中。如果胃中温和，它就会向下流入膀胱。膀胱的胞（音抛，即尿脬），壁薄且柔软，遇到酸味就会收缩卷曲，导致约束不通，水道运行受阻，从而发生小便不通的癃证。（绻，意为不分；约，意为束。）阴器是筋脉汇聚终结的地方，所以酸味入胃后，其气会走向筋脉。
咸味进入胃中。它的气向上走行至中焦，注入血脉，使血气随之流动。血液与咸味相合就会凝结，凝结后胃中的津液就会不断注入以稀释它。津液不断注入，胃中的津液就会枯竭。津液枯竭则咽喉通道干燥，所以舌根干枯且容易口渴。血脉是中焦运行的通道，所以咸味入胃后，其气会走向血脉。
辛味进入胃中。它的气向上走行至上焦。上焦的功能是接受水谷之气并温养诸阳经脉。生姜和大蒜的气味熏蒸上焦，使得营气和卫气不时受到刺激。这种刺激长久地留存在心下部位，就会导致“洞心”的感觉（即透心般的空虚感）。辛味随着气机一起运行，所以辛味入胃后，会随着汗液一同排出体外。
苦味进入胃中。五谷的气味都不能胜过苦味的特性。苦味下行至下脘，导致三焦的道路都闭塞不通畅，因此会发生呕吐。（苦味入而复去）牙齿是骨骼终结之处，所以苦味入胃后，其气会走向骨骼（苦味通于骨，其气最终从口齿排出）。
甘味进入胃中。它的气性微弱弱小，不能上行到达上焦，而是与食物一起留在胃中，起到柔润的作用。胃得到柔润就会变得松弛，胃松弛则寄生虫蠕动，虫动就会让人心中烦闷不适。甘味的气向外通达于肌肉，所以甘味入胃后，其气会走向肌肉。
（接在五音五味篇之后）
忧愁思虑过度会伤心，严重的寒邪会伤肺，愤怒会伤肝，醉酒后行房事且出汗时受风会伤脾，用力过度或行房事后出汗会伤肾。
（首节内容）
五谷进入胃中后，其中的糟粕、津液和宗气，分为三条通道（隧即道）。所以宗气积聚在胸中，出于喉咙，贯通心脉，从而推动呼吸。营气分泌津液，注入血脉，变化成为血液，以此荣养四肢末端，向内灌注五脏六腑，以应合昼夜刻漏的时间节律。卫气，是发出其中剽悍疾速的气，先行运行于四肢、分肉和皮肤之间，不停歇。白天运行于阳分，夜晚运行于阴分。通常从足少阴经的分野间出发，运行于五脏六腑。如今厥逆之气客居于五脏六腑，那么卫气只能独自护卫体表，运行于阳分而不能进入阴分。运行于阳分则阳气偏盛，阳气偏盛则阳跷脉受损（指受伤之意）。因为不能进入阴分，阴气虚弱，所以眼睛无法闭合（失眠）。治疗应当补益不足（取照海穴），泻除有余（取申脉穴），调和虚实以疏通其道，祛除邪气。服用半夏汤一剂，阴阳得以通畅，睡眠立刻就能实现。（具体做法：取流水五升，反复扬之万次，煮沸，放入秫米一升，制半夏五合，慢慢煎煮至药汁剩一升半，滤去渣滓，每次饮一小杯，每日三次，逐渐增加剂量，以见效为度。○ 秫米，即糯小米，味甘粘微凉，能养营补阴；半夏味辛温，能和胃散邪，消除腹胀及目不得瞑的症状，故两者并用。古制一升，约合现在的三合二勺。）所以，如果是新发的疾病，喝完药覆下杯子就能入睡，出汗后病就好了；如果是久病，喝三次药就能痊愈。
(After the Chapter on Five Prohibitions)
Sour flavor enters the stomach. Its qi is astringent and contracting. Due to its astringent and knotted nature, it cannot ascend to the middle and upper jiao (Middle and Upper Burners), thus failing to disperse outward. It remains in the stomach. If the stomach environment is warm, it flows downward into the bladder. The bladder's sac (pāo, referring to the urinary bladder) has thin and soft walls; upon contact with sourness, it contracts and curls, leading to obstruction and constriction. Consequently, the water pathways fail to flow, resulting in strangury (lóng, difficulty in urination). [Quǎn means indistinct/separated; yuē means binding/constricting.] The yin organs (external genitalia) are the termination point where sinews converge. Therefore, when sour flavor enters the stomach, its qi travels to the sinews.
Salty flavor enters the stomach. Its qi ascends to the middle jiao and pours into the vessels, causing blood and qi to circulate. When blood combines with saltiness, it coagulates. This coagulation causes the fluids of the stomach to be poured in to dilute it. As these fluids are continuously added, the stomach's fluids become depleted. Depletion leads to dryness in the throat passage; thus, the root of the tongue becomes dry and thirst ensues. Blood vessels are the pathways of the middle jiao. Therefore, when salty flavor enters the stomach, its qi travels to the blood.
Pungent flavor enters the stomach. Its qi travels to the upper jiao. The function of the upper jiao is to receive qi and nourish all yang meridians. The fumes of ginger and leeks熏 (xūn,熏蒸/irritate) the upper jiao, causing the Ying (Nutrient) and Wei (Defensive) qi to be frequently disturbed. This disturbance lingers in the epigastrium, resulting in "hole-heart" (dòng xīn, a sensation of emptiness penetrating the heart). Pungency moves together with qi; therefore, when pungent flavor enters the stomach, it exits along with sweat.
Bitter flavor enters the stomach. The qi of the five grains cannot overcome the bitter quality. Bitter flavor descends to the lower wan (lower part of the stomach), causing the pathways of the three jiao to close and become obstructed. Consequently, vomiting occurs. [Bitter flavor enters and then leaves.] Teeth are the termination of bones. Therefore, when bitter flavor enters the stomach, its qi travels to the bones. [Bitter flavor connects with bones, and its qi eventually exits through the mouth and teeth.]
Sweet flavor enters the stomach. Its qi is weak and slight, unable to ascend to the upper jiao. Instead, it remains in the stomach with food, providing moistening and softening effects. Softening the stomach causes relaxation; relaxation leads to the movement of parasites. Parasite movement causes discomfort in the heart/chest. The qi of sweetness extends externally to the flesh/muscles. Therefore, when sweet flavor enters the stomach, its qi travels to the muscles.
(After the Chapter on Five Tones and Five Flavors)
Excessive worry and thought damage the Heart. Severe cold damages the Lungs. Anger damages the Liver. Intercourse while drunk and sweating in the wind damages the Spleen. Excessive physical exertion or intercourse followed by sweating damages the Kidneys.
(First Section)
When the five grains enter the stomach, their dregs, fluids, and Zong Qi (Gathering Qi) are divided into three tunnels (sui, meaning pathways). Thus, Zong Qi accumulates in the chest, emerges from the throat, penetrates the heart vessels, and governs respiration. Ying Qi secretes fluids, injects them into the vessels, transforms them into blood, and thereby nourishes the four extremities. Internally, it pours into the five zang and six fu organs, corresponding to the time markers of the day and night. Wei Qi is derived from the fierce and rapid aspect of qi. It moves ahead in the four extremities, between muscle intervals, and in the skin without rest. During the day, it travels in the Yang; at night, it travels in the Yin. It usually proceeds from the interspaces of the Foot Shaoyin meridian, circulating through the five zang and six fu organs.
Now, if Jue Qi (Rebellious Qi) lodges in the five zang and six fu organs, Wei Qi can only guard the exterior, traveling in the Yang and unable to enter the Yin. Traveling in the Yang causes Yang Qi to become excessive. Excessive Yang Qi leads to injury of the Yang Qiao vessel. Inability to enter the Yin results in Yin deficiency, hence the eyes remain open (insomnia). Treatment should tonify the deficiency (by selecting Zhaohai, KI6) and drain the excess (by selecting Shenmai, BL62). By regulating deficiency and excess to unblock the pathways and expel pathogenic factors, one should administer one dose of Banxia Tang (Pinellia Decoction). Once Yin and Yang are unblocked, sleep will follow immediately. [Preparation: Take five sheng of running water, toss it ten thousand times, boil it. Add one sheng of Shumi (Foxtail Millet/Sorghum) and five he of prepared Banxia (Pinellia Rhizome). Simmer slowly until reduced to one and a half sheng. Strain. Drink one small cup, three times a day, gradually increasing the dose until efficacy is observed. ○ Shumi refers to glutinous millet, sweet, sticky, slightly cool, capable of nourying Ying and tonifying Yin. Banxia is acrid and warm, capable of harmonizing the Stomach, dispersing pathogens, and relieving abdominal distension and insomnia. Hence, they are used together. Ancient measurement: one sheng equals approximately three he and two shao in modern terms.] Therefore, for newly onset diseases, sleep comes as soon as the cup is overturned, and sweating cures the condition. For chronic cases, three doses are sufficient for recovery.