厥。冬伤于寒，春必温病。四时之气，更伤五脏。
上文，风邪伤肝，而病五脏，此复言春伤于风，邪气留连，至夏乃为洞泄。夏伤于暑，至秋乃为
疟。秋伤于湿，病肺，则上逆而咳；病脾，则发为痿厥。痿，痿 ；厥，厥逆也。冬伤于寒，至春
必为温病。春夏秋冬，五脏之所主也，故四时之气，更伤五脏，不必饱食、大饮、强力，始伤五脏之气，所
以申明上文之意者如此。
阴之所生，本在五味；阴之五宫，伤在五味。
承四时伤五脏之意，言五味亦伤五脏也。五脏为阴，借五味以资生，故阴之所生，本在五味。五
脏为阴，五味各走其道，太过则病，故阴之五宫，伤在五味。如水能浮舟，亦能覆舟也。
是故味过于酸，肝气以津，脾气乃绝。
酸者，肝之味，过酸则肝气以津。肝气以津，肝木盛也。肝木盛，则脾土受制，故脾气乃绝。是
酸味生肝，太过则伤脾矣。
味过于咸，大骨气劳，短肌心气抑。
咸者，肾之味。肾主骨，过咸则大骨气劳。大骨，腰高之骨，肾之府也。气劳，骨气强盛，能任
其劳也。短肌心气抑者，肾水盛，则心火受制，心气不能从骨节而出于肌表，故短肌心气抑。是咸味
生肾，太过则伤心矣。
味过于甘，心气喘满，色黑，肾气不衡。
甘者，土之味，脾胃之所主也。过甘，则土气盛，而水受制，水虚不能制火，故心气喘满。水受
土制，故色黑。肾气不衡，衡，平也，是甘味生脾，太过则伤肾矣。
味过于苦，脾气不濡，胃气乃浓。
苦者，心之味。过苦，则火克肺金。肺者，天也，脾者，地也，天气不降，则地气不升，故脾气不
濡。濡，灌溉也。脾为湿土，胃为燥土，两土相济。今脾气不濡，则胃气过燥，故胃气乃浓；浓，
燥实也。是苦味生心，太过则肺金受制，不与地气相交矣。
味过于辛，筋脉沮弛，精神乃央。
沮，作阻，央，作殃。辛者，肺之味，过辛，则肝木受制，不生心火，故筋脉阻弛。筋者，肝所主，
脉者，心所主也；筋脉阻弛，则阴精不濡于筋，神气不充于脉，故精神乃殃。是辛味生肺，太过则伤肝矣。
是故谨和五味，骨正筋柔，气血以流，腠理以密，如是则骨气以精，谨道如法，长有天命。
五味贵得其平，不可太过，是故谨和五味，得其平矣。五味，
合五脏。五味和，则肾主之骨以正，肝主之筋以柔，肺主之气，心主之血以流，脾主之腠理以密，诚如是也；
则有形之骨，无形之气，皆以精粹，可谓谨道如法，生气通天，而长有天命矣。此一节，
言生阳之气，本于阴精，互相资益，以明阴阳之气，皆为生气，可以上通于天也。
厥逆。冬季感受寒邪，春季必然发生温病。四季的气候变化，交替伤害五脏。
上文提到风邪伤害肝脏，进而波及五脏；这里再次说明：春季感受风邪，邪气滞留不去，到了夏季就会发生洞泄（严重腹泻）。夏季感受暑邪，到了秋季就会发生疟疾。秋季感受湿邪，若伤及肺脏，则气机上逆而咳嗽；若伤及脾脏，则发为痿证和厥逆。痿，指肢体痿弱无力；厥，指厥逆（手足冰冷或昏厥）。冬季感受寒邪，到了春季必然发生温病。春、夏、秋、冬四季分别由五脏所主，所以四季之气会交替伤害五脏，并不一定要等到饱食、大饮或强力劳作时，才会伤害五脏之气，之所以这样阐述，是为了申明上文的意思。
承接上文四季伤害五脏的意思，说明五味也会伤害五脏。五脏属阴，依靠五味来滋养生成，所以阴精的化生，根本在于五味。五脏属阴，五味各自进入相应的脏腑通道，如果摄入过量就会致病，所以阴精的五脏居所，损伤在于五味。这就好比水能浮起船只，也能倾覆船只一样。
酸是肝的味道，过酸则导致肝气溢满。肝气溢满，意味着肝木之气过盛。肝木过盛，就会克制脾土，所以脾气就会衰竭。这就是说，酸味能滋生肝气，但太过就会伤害脾脏。
咸是肾的味道。肾主骨，过咸则导致大骨的气机劳损。大骨，指腰部高耸的骨骼，是肾脏的外府。气劳，指骨气强盛，能够承受其劳损。肌肉短缩、心气受抑的原因是：肾水过盛，就会克制心火，心气不能从骨节发出到达肌表，所以出现肌肉短缩、心气受抑的情况。这就是说，咸味能滋生肾气，但太过就会伤害心脏。
甘是土的味道，由脾胃所主。过甘，则土气过盛，从而克制肾水；肾水虚弱不能制约心火，所以心气喘促胀满。肾水受到土的克制，所以面色发黑。肾气不衡，“衡”即平的意思，这是说甘味能滋生脾气，但太过就会伤害肾脏。
苦是心的味道。过苦，则心火克制肺金。肺属天，脾属地，天气不下降，地气就不上升，所以脾气得不到濡润。“濡”，指灌溉滋润。脾属湿土，胃属燥土，两土相互济助。现在脾气得不到濡润，则胃气过于燥热，所以胃气变得燥实；“浓”，指燥实。这就是说，苦味能滋生心气，但太过则使肺金受制，不与地气相交。
味道过于辛，筋脉松弛败坏，精神受损。
“沮”通“阻”，“央”通“殃”。辛是肺的味道，过辛，则肝木受制，不能生发心火，所以筋脉阻滞松弛。筋由肝所主，脉由心所主；筋脉阻滞松弛，则阴精不能濡养筋，神气不能充盈脉，所以精神遭受损害。这就是说，辛味能滋生肺气，但太过就会伤害肝脏。
因此，谨慎调和五味，使骨骼端正、筋脉柔和，气血流通，腠理致密，像这样则骨气精纯，遵循正道合乎法度，就能长久享有天命。
五味贵在取得平衡，不可过量，因此要谨慎调和五味，使其达到平衡。五味对应五脏。五味调和，则肾所主的骨骼端正，肝所主的筋脉柔和，肺所主的气通畅，心所主的血流畅，脾所主的腠理致密，确实如此的话；那么有形的骨骼和无形的元气，都能保持精粹，可以说遵循正道合乎法度，生气与天空相通，从而长久享有天命。这一节内容，说明生发之阳气的根本在于阴精，二者互相资助增益，以阐明阴阳之气都是生气，可以上通于天。
Jue (Reversal Cold). If one is injured by cold in winter, one will inevitably suffer from warm diseases in spring. The qi of the four seasons alternately injures the five zang organs.
The preceding text mentioned that wind pathogen injures the liver and subsequently affects the five zang organs; this passage reiterates: if one is injured by wind in spring, the pathogen lingers, leading to dongxie (profuse diarrhea) in summer. If one is injured by summerheat in summer, one will suffer from nue (malaria) in autumn. If one is injured by dampness in autumn, injury to the lung causes qi rebellion with cough; injury to the spleen leads to wei syndrome (flaccidity) and jue (reversal cold). Wei refers to flaccidity; jue refers to reversal cold. If one is injured by cold in winter, one will inevitably suffer from warm diseases in spring. Spring, summer, autumn, and winter are governed by the five zang organs respectively; thus, the qi of the four seasons alternately injures the five zang organs. This injury does not necessarily occur only after overeating, excessive drinking, or strenuous exertion. This explanation serves to clarify the meaning of the preceding text.
The generation of yin essence originates from the five flavors; the injury to the five palaces (organs) of yin also stems from the five flavors.
Continuing the theme of the four seasons injuring the five zang organs, this states that the five flavors can also injure the five zang organs. The five zang organs belong to yin and rely on the five flavors for nourishment and generation; hence, the generation of yin essence fundamentally depends on the five flavors. The five zang organs belong to yin, and each of the five flavors enters its corresponding pathway. Excessive intake leads to disease; therefore, the injury to the five palaces of yin lies in the five flavors. It is like water that can float a boat but also capsize it.
Therefore, if the flavor is excessively sour, liver qi becomes abundant, and spleen qi may cease.
Sour is the flavor of the liver. Excessive sourness causes liver qi to become abundant. Abundant liver qi indicates an excess of liver wood. When liver wood is excessive, it controls spleen earth, causing spleen qi to cease. Thus, while sour flavor generates liver qi, excess injures the spleen.
If the flavor is excessively salty, the qi of the large bones becomes fatigued, muscles shorten, and heart qi is suppressed.
Salty is the flavor of the kidney. The kidney governs the bones. Excessive saltiness causes the qi of the large bones to become fatigued. Large bones refer to the prominent bones of the waist, which are the external mansion of the kidney. Qi fatigue here implies that bone qi is strong enough to bear strain. Shortened muscles and suppressed heart qi occur because excessive kidney water controls heart fire, preventing heart qi from emerging from the bone joints to the muscle surface. Thus, salty flavor generates kidney qi, but excess injures the heart.
If the flavor is excessively sweet, heart qi becomes panting and full, the complexion turns black, and kidney qi loses balance.
Sweet is the flavor of earth, governed by the spleen and stomach. Excessive sweetness leads to an excess of earth qi, which controls water. Weak water cannot control fire, resulting in panting and fullness of heart qi. Since water is controlled by earth, the complexion turns black. Kidney qi is unbalanced ("heng" means balance); thus, while sweet flavor generates spleen qi, excess injures the kidney.
If the flavor is excessively bitter, spleen qi fails to be moistened, and stomach qi becomes dense (dry and solid).
Bitter is the flavor of the heart. Excessive bitterness causes fire to control lung metal. Lung represents heaven, and spleen represents earth. If heavenly qi does not descend, earthly qi does not ascend, so spleen qi is not moistened. "Ru" means irrigation/nourishment. Spleen is wet earth, and stomach is dry earth; the two earths mutually support each other. Now, since spleen qi is not moistened, stomach qi becomes overly dry, making stomach qi dense; "nong" means dry and solid. Thus, while bitter flavor generates heart qi, excess controls lung metal, preventing it from interacting with earthly qi.
If the flavor is excessively pungent, sinews and vessels become flaccid and damaged, and spirit is impaired.
"Ju" acts as "zu" (obstruction), and "yang" acts as "yang" (disaster/harm). Pungent is the flavor of the lung. Excessive pungency controls liver wood, preventing it from generating heart fire, leading to obstructed and flaccid sinews and vessels. Sinews are governed by the liver, and vessels are governed by the heart. Obstructed and flaccid sinews and vessels mean that yin essence fails to moisten the sinews and spirit qi fails to fill the vessels, thus impairing the spirit. Thus, while pungent flavor generates lung qi, excess injures the liver.
Therefore, carefully harmonize the five flavors so that bones are straight, sinews are flexible, qi and blood flow freely, and couli (pores/skin texture) are dense. In this way, bone qi becomes refined. Following the correct path and method ensures longevity.
The five flavors should be balanced and not excessive. Therefore, carefully harmonize the five flavors to achieve balance. The five flavors correspond to the five zang organs. When the five flavors are harmonized, the bones governed by the kidney are straight, the sinews governed by the liver are flexible, the qi governed by the lung flows smoothly, the blood governed by the heart circulates freely, and the couli governed by the spleen are dense. Indeed, in such a state, both有形 (form) bones and无形 (formless) qi remain refined. One can be said to follow the correct path and method, allowing shengqi (vital qi) to connect with heaven, thereby ensuring longevity. This section explains that yang qi of generation is rooted in yin essence, and they mutually nourish each other, illustrating that both yin and yang qi constitute vital qi capable of connecting upward with heaven.