（灵枢五味 全）
黄帝曰∶愿闻谷气有五味，其入五脏，分别奈何？伯高曰∶胃者，五脏六腑之海也，（玉版篇曰∶胃者，水谷气血之
海也。）水谷皆入于胃，五脏六腑皆禀气于胃。（气味之正者莫如水谷，水谷入胃以养五脏，故脏腑者皆禀气于胃，而胃
为五脏六腑之本。）五味各走其所喜，谷味酸，先走肝；谷味苦，先走心；谷味甘，先走脾；谷味辛，先走肺；谷味咸，
先走肾。（五脏嗜欲不同，各有所喜，故五味之走，亦各有先。然既有所先，必有所后，而生克佐使，五脏皆有相涉矣。
至真要大论言五味各有先入，义与此同，见论治类第七。）谷气津液已行，营卫大通，乃化糟粕，以次传下。（人受气于
谷，故谷气入于营卫，其糟粕之质，降为便溺，以次下传，而出于大肠膀胱之窍。）黄帝曰∶营卫之行奈何？伯高曰∶谷
始入于胃，其精微者，先出于胃，之两焦，以溉五脏，别出两行营卫之道。（谷之精气，先出于胃，即中焦也。而后至上
下两焦，以溉五脏。之，至也。溉，灌注也。两行，言清者入营，营行脉中，浊者入卫，卫行脉外，故营主血而濡于内，
卫主气而布于外，以分营卫之道。）其大气之搏而不行者，积于胸中，命曰气海，出于肺，循喉咽，故呼则出，吸则入。
（大气，宗气也。搏，聚也。循，由也。气海，即上气海，一名膻中，居于膈上。盖人有三气，营气出于中焦，卫气出
于下焦，宗气积于上焦，出于肺，由喉咙而为呼吸出入，故曰气海。搏音团。咽音烟。循音巡。）天地之精气，其大数常
出三入一，故谷不入，半日则气衰，一日则气少矣。（人之呼吸，通天地之精气，以为吾身之真气。故真气者，所受于天，
与谷气并而充身也。然天地之气，从吸而入；谷食之气，从呼而出。总计出入大数，则出者三分，入止一分。惟其出多
入少，故半日不食，则谷化之气衰；一日不食，则谷化之气少矣。知气为吾身之宝，而得养气之玄者，可以语道矣。）黄
帝曰∶谷之五味，可得闻乎？伯高曰∶请尽言之。五谷∶ 米甘，麻酸，大豆咸，麦苦，黄黍辛。（ ，俗作粳。麻，芝
麻也。大豆，黄黑青白等豆均称大豆。黍，糯小米也，可以酿酒，北人呼为黄米，又曰黍子。此五谷之味合五行者。
音庚。）五果∶枣甘，李酸，栗咸，杏苦，桃辛。（此五果之味合五行者。）五畜∶牛甘，犬酸，猪咸，羊苦，鸡辛。（此
五畜之味合五行者。）五菜∶葵甘，韭酸，藿咸，薤苦，葱辛。（藿，大豆叶也。薤，野蒜也。尔雅翼曰∶薤似韭而无实。
此五菜之味合五行者。薤音械。）五色∶黄色宜甘，青色宜酸，黑色宜咸，赤色宜苦，白色宜辛。凡此五者，各有所宜，
五宜所言五色者。（此五色之合于五味者。）
脾病者，宜食 米饭牛肉枣葵。（此下言脏病所宜之味也。脾属土，甘入脾，故宜用此甘物。）心病者，宜食麦羊肉
杏薤。（心属火，苦入心，故宜用此苦物。）肾病者，宜食大豆黄卷猪肉栗藿。（大豆黄卷，大豆芽也。肾属水，咸入肾，
故宜用此咸物。）肝病者，宜食麻犬肉李韭。（肝属木，酸入肝，故宜用此酸物。）肺病者，宜食黄黍鸡肉桃葱。（肺属金，
辛入肺，故宜用此辛物。此上五节，与五脏生成论之五合、宣明五气篇之五入者意同，皆用本脏之味以治本脏之病也。）
五禁∶肝病禁辛，（辛味属金，能克肝木。此下五节，当与宣明五气篇辛走气、气病无多食辛等义参看。）心病禁咸，
（咸味属水，能克心火。）脾病禁酸，（酸味属木，能克脾土。）肾病禁甘，（甘味属土，能克肾水。）肺病禁苦。（苦味属
火，能克肺金。）
肝色青，宜食甘， 米饭牛肉枣葵皆甘。（此下言脏气所宜之味也。藏气法时论曰∶肝苦急，急食甘以缓之。即此意
也。此下五节，仍与藏气法时论后文相同，见疾病类二十四。）心色赤，宜食酸，犬肉麻李韭皆酸。（藏气法时论曰∶心
苦缓，急食酸以收之。）脾色黄，宜食咸，大豆豕肉栗藿皆咸。（启玄子云∶究斯宜食，乃调利机关之义也。肾为胃关，
脾与胃合，故假咸柔 以利其关，关利而胃气乃行，胃行而脾气方化。故脾之宜味，与他脏不同。藏气法时论曰∶脾苦
湿，急食苦以燥之。）肺色白，宜食苦，麦羊肉杏薤皆苦。（藏气法时论曰∶肺苦气上逆，急食苦以泄之。）肾色黑，宜食
辛，黄黍鸡肉桃葱皆辛。（藏气法时论曰∶肾苦燥，急食辛以润之，开腠理，致津液，通气也。）
《灵枢·五味》篇（全文）
黄帝说：我想了解一下，五谷之气具有酸、苦、甘、辛、咸五种味道，它们进入人体后分别归属于哪五脏？伯高回答说：胃是五脏六腑的大海。（《灵枢·玉版》篇说：胃是水谷气血的大海。）水谷都进入胃中，五脏六腑都依赖胃气来滋养。（在气味中正统的莫过于水谷，水谷进入胃中以滋养五脏，所以脏腑都禀受胃气，而胃是五脏六腑的根本。）五种味道各自走向它所偏好的脏器，谷物味酸的，先走向肝；谷物味苦的，先走向心；谷物味甘的，先走向脾；谷物味辛的，先走向肺；谷物味咸的，先走向肾。（五脏的嗜欲不同，各有其喜好，所以五味的走向也各有先后。既然有先入的，必然有后入的，并且存在相生相克及佐使关系，五脏之间都有相互关联。《素问·至真要大论》中说五味各有先入之处，道理与此相同，参见治则类第七部分。）谷气中的津液运行之后，营气和卫气通畅，才转化为糟粕，依次向下传导。（人从谷气中获取精气，所以谷气进入营卫系统，其糟粕物质，下降为大小便，依次向下传导，从大肠和膀胱的窍道排出。）黄帝问：营气和卫气的运行是怎样的？伯高说：食物刚进入胃中，其中精微的部分，先从胃出来，到达上、下两焦，以灌溉五脏，另外分出两条路径形成营气和卫气的通道。（谷物的精气，先从胃出来，即在中焦。然后到达上、下两焦，以灌溉五脏。“之”，是到的意思。“溉”，是灌注的意思。两条路径，是指清轻的部分进入营气，营气行于脉管之中；浑浊的部分进入卫气，卫气行于脉管之外。所以营气主血而濡养内部，卫气主气而布散外部，以此区分营气和卫气的通道。）其中盛大而搏动不行的气，积聚在胸中，称为气海，出于肺，沿着喉咙，所以呼气时排出，吸气时进入。（大气，就是宗气。搏，是聚集的意思。循，是由的意思。气海，就是上气海，又名膻中，位于膈肌之上。大概人有三种气，营气出于中焦，卫气出于下焦，宗气积聚于上焦，出于肺，通过喉咙进行呼吸出入，所以称为气海。搏音同“团”。咽音同“烟”。循音同“巡”。）天地间的精气，其大致的规律通常是出三入一，所以如果谷物不吃，半天就会气衰，一天就会气少了。（人的呼吸，连通天地的精气，作为我们身体的真气。所以真气，是从天那里接受的，与谷气结合而充满全身。然而天地的清气，从吸而入；谷食的气味，从呼而出。总计出入的大致比例，则是出者占三分，入者仅占一分。正因为出多入少，所以半天不吃饭，谷化生的气就会衰弱；一天不吃饭，谷化生的气就少了。知道气是我们身体的珍宝，并且懂得调养气的奥妙的人，就可以跟他谈论大道了。）黄帝说：五谷的五种味道，可以讲给我听吗？伯高说：请允许我详尽地说明。五谷：稻米味甘，芝麻味酸，大豆味咸，麦味苦，黄黍味辛。（“稌”，俗写作“粳”。麻，指芝麻。大豆，黄、黑、青、白等颜色的豆子都称为大豆。黍，是糯小米，可以酿酒，北方人称为黄米，也叫黍子。这五谷的味道符合五行理论。稌音同“庚”。）五果：枣味甘，李味酸，栗味咸，杏味苦，桃味辛。（这五果的味道符合五行理论。）五畜：牛肉味甘，狗肉味酸，猪肉味咸，羊肉味苦，鸡肉味辛。（这五畜的味道符合五行理论。）五菜：葵味甘，韭菜味酸，藿味咸，薤味苦，葱味辛。（藿，是大豆的叶子。薤，是野蒜。《尔雅翼》说：薤像韭菜但没有果实。这五菜的味道符合五行理论。薤音同“械”。）五色：黄色适宜吃甘味，青色适宜吃酸味，黑色适宜吃咸味，赤色适宜吃苦味，白色适宜吃辛味。大凡这些情况，各有所适宜，这里所说的五宜指的是五色对应的饮食原则。（这是五色与五味相合的情况。）
脾有病的人，适宜吃稻米饭、牛肉、枣、葵菜。（以下讲述脏腑疾病所适宜的味道。脾属土，甘味入脾，所以适宜用这些甘味食物。）心脏有病的人，适宜吃麦、羊肉、杏、薤。（心属火，苦味入心，所以适宜用这些苦味食物。）肾脏有病的人，适宜吃大豆黄卷、猪肉、栗子、藿。（大豆黄卷，是大豆芽。肾属水，咸味入肾，所以适宜用这些咸味食物。）肝脏有病的人，适宜吃芝麻、狗肉、李子、韭菜。（肝属木，酸味入肝，所以适宜用这些酸味食物。）肺脏有病的人，适宜吃黄黍、鸡肉、桃、葱。（肺属金，辛味入肺，所以适宜用这些辛味食物。以上五节，与《素问·脏气法时论》中的“五合”、《宣明五气篇》中的“五入”意义相同，都是用本脏的本味来治疗本脏的疾病。）
五种禁忌：肝病禁食辛味，（辛味属金，能克制肝木。以下五节，应当与《宣明五气篇》中“辛走气、气病无多食辛”等义理参看。）心病禁食咸味，（咸味属水，能克制心火。）脾病禁食酸味，（酸味属木，能克制脾土。）肾病禁食甘味，（甘味属土，能克制肾水。）肺病禁食苦味。（苦味属火，能克制肺金。）
肝色青，适宜吃甘味，稻米饭、牛肉、枣、葵菜都是甘味的。（以下讲述脏气所适宜的味道。《素问·藏气法时论》说：肝苦急，紧急时用甘味来缓和它。就是这个意思。以下五节，仍然与《藏气法时论》后文相同，参见疾病类二十四部分。）心色赤，适宜吃酸味，狗肉、芝麻、李子、韭菜都是酸味的。《藏气法时论》说：心苦缓，紧急时用酸味来收敛它。）脾色黄，适宜吃咸味，大豆、猪肉、栗子、藿都是咸味的。启玄子说：探究这种适宜食用，乃是调理机关的意义。肾是胃的关口，脾与胃相表里，所以借助咸味来柔润关卡以利其通关，关卡通利则胃气才能运行，胃气运行则脾气才能运化。所以脾的适宜味道，与其他脏腑不同。《藏气法时论》说：脾苦湿，紧急时用苦味来燥湿它。）肺色白，适宜吃苦味，麦、羊肉、杏、薤都是苦味的。《藏气法时论》说：肺苦气上逆，紧急时用苦味来泄降它。）肾色黑，适宜吃辛味，黄黍、鸡肉、桃、葱都是辛味的。《藏气法时论》说：肾苦燥，紧急时用辛味来滋润它，开发腠理，输送津液，通气机。）
*Ling Shu: Wu Wei* (Complete Text)
The Yellow Emperor said: I wish to hear about the five flavors of grain qi, and how they enter the five Zang organs and differentiate among them. Bo Gao replied: The Stomach is the sea of the five Zang and six Fu organs. (*Ling Shu: Yu Ban* states: "The Stomach is the sea of water, grain, qi, and blood.") Water and grain all enter the Stomach, and the five Zang and six Fu organs all receive their qi from the Stomach. (Among odors and flavors, none are more orthodox than water and grain; once water and grain enter the Stomach, they nourish the five Zang organs; thus, the Zang and Fu organs all derive their qi from the Stomach, making the Stomach the root of the five Zang and six Fu organs.) Each of the five flavors travels to its preferred organ: sour grain flavors first travel to the Liver; bitter grain flavors first travel to the Heart; sweet grain flavors first travel to the Spleen; pungent grain flavors first travel to the Lung; salty grain flavors first travel to the Kidney. (The five Zang organs have different preferences and each has its likes; therefore, the movement of the five flavors also has a sequence. Since there is a priority, there must be a subsequent arrival, involving mutual generation, restriction, assistance, and enforcement, with interconnections among the five Zang organs. *Su Wen: Zhi Zhen Yao Da Lun* states that each flavor has a primary entry point, which shares the same principle as this text; see Treatment Category 7.) After the grain qi and body fluids have circulated, and Ying (Nutritive) and Wei (Defensive) qi flow smoothly, waste materials are transformed and transmitted downward in order. (Humans obtain qi from grain; thus, grain qi enters the Ying and Wei systems. Its waste matter descends into urine and feces, transmitting downward in sequence, and exiting through the orifices of the Large Intestine and Bladder.) The Yellow Emperor asked: How do Ying and Wei qi circulate? Bo Gao said: When food first enters the Stomach, its most refined essence first emerges from the Stomach, reaches the Upper and Lower Jiao (Triple Burners), and irrigates the five Zang organs, branching out into two pathways to form the channels of Ying and Wei qi. (The essence of grain first emerges from the Stomach, which is the Middle Jiao. It then reaches the Upper and Lower Jiao to irrigate the five Zang organs. "Zhi" means to arrive. "Gai" means to irrigate. The "two pathways" refer to the clear part entering Ying qi, which flows within the vessels, and the turbid part entering Wei qi, which flows outside the vessels. Thus, Ying governs blood and moistens internally, while Wei governs qi and distributes externally, thereby distinguishing the pathways of Ying and Wei qi.) The vast qi that pulses but does not circulate accumulates in the chest, called the Sea of Qi (Qi Hai). It emerges from the Lung, follows the throat, so it exits upon exhalation and enters upon inhalation. (Vast qi refers to Zong (Gathering) Qi. "Bo" means to gather. "Xun" means to follow. The Sea of Qi is the Upper Sea of Qi, also known as Dan Zhong, located above the diaphragm. Generally, humans have three types of qi: Ying qi originates from the Middle Jiao, Wei qi originates from the Lower Jiao, and Zong qi accumulates in the Upper Jiao, emerging from the Lung, passing through the throat for respiratory entry and exit, hence called the Sea of Qi. "Bo" is pronounced like "Tuan". "Yan" is pronounced like "Yan". "Xun" is pronounced like "Xun".) The essence and qi of Heaven and Earth generally follow the ratio of three parts out and one part in. Therefore, if no grain is consumed, qi will decline after half a day, and diminish after one day. (Human respiration connects with the essence and qi of Heaven and Earth to form our body's True Qi. Thus, True Qi is received from Heaven and combined with grain qi to fill the body. However, the clear qi of Heaven and Earth enters through inhalation; the qi of food exits through exhalation. In total, the ratio of output to input is roughly three to one. Because output exceeds input, failing to eat for half a day causes the qi derived from grain to weaken; failing to eat for a full day causes it to diminish. Knowing that qi is the treasure of our body, and understanding the profound methods of nourishing qi, one can discuss the Dao.) The Yellow Emperor said: May I hear about the five flavors of the five grains? Bo Gao said: Please allow me to explain fully. Five Grains: Rice is sweet, Sesame is sour, Soybeans are salty, Wheat is bitter, and Yellow Millet is pungent. ("Tu" is commonly written as "Jing". Ma refers to Sesame. Soybeans include yellow, black, green, and white varieties. Shu is glutinous millet, used for brewing wine; northerners call it Huang Mi or Shu Zi. These five grains' flavors correspond to the Five Elements. "Tu" is pronounced like "Geng".) Five Fruits: Dates are sweet, Plums are sour, Chestnuts are salty, Apricots are bitter, and Peaches are pungent. (These five fruits' flavors correspond to the Five Elements.) Five Livestock: Beef is sweet, Dog meat is sour, Pork is salty, Mutton is bitter, and Chicken is pungent. (These five livestock's flavors correspond to the Five Elements.) Five Vegetables: Malva is sweet, Chinese Chives are sour, Soybean leaves are salty, Wild Garlic is bitter, and Scallions are pungent. ("Huo" refers to soybean leaves. "Xie" refers to wild garlic. *Er Ya Yi* states: "Xie resembles chives but bears no fruit." These five vegetables' flavors correspond to the Five Elements. "Xie" is pronounced like "Xie".) Five Colors: Yellow corresponds to sweet, Green to sour, Black to salty, Red to bitter, and White to pungent. All these cases have specific suitability; the "Five Suitabilities" mentioned here refer to the dietary principles corresponding to the five colors. (This describes the correspondence between the five colors and five flavors.)
For diseases of the Spleen, it is suitable to eat rice, beef, dates, and malva. (The following discusses flavors suitable for Zang organ diseases. The Spleen belongs to Earth, and sweet flavors enter the Spleen; thus, these sweet foods are suitable.) For diseases of the Heart, it is suitable to eat wheat, mutton, apricots, and wild garlic. (The Heart belongs to Fire, and bitter flavors enter the Heart; thus, these bitter foods are suitable.) For diseases of the Kidney, it is suitable to eat fermented soybeans (Da Dou Huang Juan), pork, chestnuts, and soybean leaves. (Da Dou Huang Juan refers to soybean sprouts. The Kidney belongs to Water, and salty flavors enter the Kidney; thus, these salty foods are suitable.) For diseases of the Liver, it is suitable to eat sesame, dog meat, plums, and Chinese chives. (The Liver belongs to Wood, and sour flavors enter the Liver; thus, these sour foods are suitable.) For diseases of the Lung, it is suitable to eat yellow millet, chicken, peaches, and scallions. (The Lung belongs to Metal, and pungent flavors enter the Lung; thus, these pungent foods are suitable. The above five sections share the same meaning as the "Five Combinations" in *Su Wen: Zang Qi Fa Shi Lun* and the "Five Entries" in *Xuan Ming Wu Qi Pian*, utilizing the native flavor of each Zang organ to treat diseases of that organ.)
Five Prohibitions: In Liver diseases, avoid pungent flavors. (Pungent flavor belongs to Metal, which can restrict Liver Wood. The following five sections should be cross-referenced with *Xuan Ming Wu Qi Pian*: "Pungent moves Qi; for Qi diseases, do not consume excessive pungent flavors.") In Heart diseases, avoid salty flavors. (Salty flavor belongs to Water, which can restrict Heart Fire.) In Spleen diseases, avoid sour flavors. (Sour flavor belongs to Wood, which can restrict Spleen Earth.) In Kidney diseases, avoid sweet flavors. (Sweet flavor belongs to Earth, which can restrict Kidney Water.) In Lung diseases, avoid bitter flavors. (Bitter flavor belongs to Fire, which can restrict Lung Metal.)
The Liver color is green; it is suitable to eat sweet flavors. Rice, beef, dates, and malva are all sweet. (The following discusses flavors suitable for Zang organ qi. *Su Wen: Zang Qi Fa Shi Lun* states: "The Liver suffers from tension; urgently use sweet flavors to relax it." This conveys the same meaning. The following five sections are identical to the later text of *Zang Qi Fa Shi Lun*; see Disease Category 24.) The Heart color is red; it is suitable to eat sour flavors. Dog meat, sesame, plums, and Chinese chives are all sour. (*Zang Qi Fa Shi Lun* states: "The Heart suffers from flaccidity; urgently use sour flavors to astringe it.") The Spleen color is yellow; it is suitable to eat salty flavors. Soybeans, pork, chestnuts, and soybean leaves are all salty. Qixuanzi stated: Investigating this suitability lies in the principle of regulating mechanisms. The Kidney is the gate of the Stomach, and the Spleen and Stomach are exterior-interior paired. Thus, salty flavors are used to soften the gate to facilitate its opening; when the gate opens, Stomach qi can move; when Stomach qi moves, Spleen qi can transform. Therefore, the suitable flavor for the Spleen differs from other Zang organs. *Zang Qi Fa Shi Lun* states: "The Spleen suffers from dampness; urgently use bitter flavors to dry it.") The Lung color is white; it is suitable to eat bitter flavors. Wheat, mutton, apricots, and wild garlic are all bitter. (*Zang Qi Fa Shi Lun* states: "The Lung suffers from rebellious Qi ascending; urgently use bitter flavors to drain it.") The Kidney color is black; it is suitable to eat pungent flavors. Yellow millet, chicken, peaches, and scallions are all pungent. (*Zang Qi Fa Shi Lun* states: "The Kidney suffers from dryness; urgently use pungent flavors to moisten it, open the interstices, deliver body fluids, and promote Qi circulation.")