平按∶此篇自篇首至皆辛，见《灵枢》卷八第五十六《五味》篇，又见《甲乙经》卷六第九，
惟编次前后稍异。自肝色青至五味所宜，见《素问》卷七第二十二《藏气法时论》。自黄帝问少俞
曰至走肉矣，见《灵枢》卷九第六十三《五味论》。自五味至末，见《灵枢》卷十二第七十八《九针
论》，又见《素问》卷七第二十三《宣明五气篇》。
黄帝曰∶愿闻谷气有五味，其入五脏，分别奈何？（谷气津液，味有五种，各入其五脏，别之
奈何？）伯高曰∶胃者，五脏六腑之海也，水谷皆入于胃，五脏六腑皆禀于胃。（胃受水谷，变化
以滋五脏六腑，五脏六腑皆受其气，故曰皆秉也。平按∶《甲乙经》伯高曰作岐伯对曰，无水谷二字。
禀下《灵枢》有气字。）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。（五味所喜，谓津液变为五味，则五性有殊，性有五行，故各喜
走同性之脏。平按∶《甲乙经》自谷味酸以下至走肾，文法与此不同，而义意相类。）谷气津液已行，
营卫大通，乃化糟粕，以次传下。（水谷化
为津液，清气犹如雾露，名营卫，行脉内外，无所滞碍，故曰大通。其沉浊者，名为糟粕。泌别汁
入于膀胱，故曰以次传下也。粕，颇洛反。平按∶《甲乙经》谷气下有营卫俱行四字，糟粕上无化
字。）黄帝曰∶营卫之行奈何？（因前营卫大通之言，故问营卫所行。平按∶《甲乙经》之行作俱
行。）伯高曰∶谷始入于胃，其精微者，先出于胃之两焦，以既五脏，别出两行于营卫之道。（精
微，津液也。津液资五脏已，卫气出胃上口，营气出于中焦之后，故曰两行道也。平按∶既《灵枢》、
《甲乙经》均作溉。行上《甲乙经》有焦字。）其大气之搏而不行者，积于胸中，命曰气海，出于
肺，循喉咙，故呼则出，吸则入。（搏，谤各反，聚也。谷化为气，计有四道∶精微营卫，以为二道；
化为糟粕及浊气并尿，其与精下传，复为一道；搏而不行，积于胸中，名气海，以为呼吸，复为一
道，合为四道也。平按∶《甲乙经》命曰作名曰。《灵枢》咙作咽。）天之精气，其大数常出三入一，
故谷不入，半日则气衰，一日则气少矣。（天之精气，则气海中气也。气海之中，谷之精气，随呼吸
出入也。人之呼也，谷之精气三分出已，及其吸也，一分还入，即须资食，充其肠胃之虚，以接不
还之气。若半日不食，则肠胃渐虚，谷气衰也。一日不食，肠胃大虚，谷气少也。七日不食，肠胃虚
竭，谷气皆尽，遂命终也。平按∶天之精气《灵枢》、《甲乙经》作天地之精气。）黄帝曰∶谷之五
味，可得闻乎？伯高曰∶请尽言之。（充虚接气，内谷为宝，故因其问，请尽言之。）五谷∶（五谷、
五畜、五果、五菜，用之充饥，则谓之食，以其疗病，则谓之药。是以脾病宜食粳米，即其药也，
用充饥虚，即为食也。故但是入口资身之物，例皆若是。此谷、畜、果、菜等二十物，乃是五行五
性之味，脏腑血气之本也，充虚接气，莫大于兹，奉性养生，不可斯须离也。黄帝并根据五行相配、
相克、相生，各入
脏腑，以为和性之道也。案神农及名医《本草》，左右不同，各根据其本具录注之，冀其学人量而取用
也。）粳米饭甘，（味苦平，无毒。稻米味甘温生。平按∶《灵枢》粳作 ，音庚。《灵枢》、《甲乙
经》均无饭字。注生原抄作生，原校作平。）麻酸，（胡麻味甘平，麻子味甘平。）大豆咸，（大豆
黄卷味甘平，无毒。生大豆味甘平。）麦苦，（大麦味咸温微寒，无毒，似 麦无皮。 麦味甘微寒，
无毒。小麦味甘微寒，无毒。）黄黍辛。（丹黍米味苦微温，无毒。黍米味甘温，无毒。）五果∶
枣甘，（大枣味甘平，杀乌头毒。生枣味辛。）李酸，（仁，味苦甘平，无毒。实，味苦。平按∶注
仁别本作李。）栗咸，（栗味咸温，无毒。）杏苦，（核，味甘苦温。花，味苦，无毒。实，味□
酸。）桃辛。（核，味苦甘平，无毒。实，味酸。）五畜∶（牛甘，肉味甘平，无毒。）犬酸，（牝
犬肉味咸酸，无毒。）猪咸，（肉味苦。平按∶《甲乙经》猪作豕，下同。）羊苦，（味甘大热，
无毒。）鸡辛。（丹雄鸡味甘微温微寒，无毒。白雄鸡肉微温。乌雄鸡肉温也。平按∶《甲乙经》牛
犬豕羊鸡下均有肉字。）五菜∶葵甘，（冬葵子味甘寒，无毒，黄芩为之使。葵根味甘寒，无毒。
叶为百菜主。心伤人。）韭酸，（味辛酸温，无毒。）藿咸，（案《别录》小豆叶为藿。）薤苦，（味
辛苦温，无毒。）葱辛。（葱实味辛温，无毒。根主伤寒头痛。汁平。）五色∶黄色宜甘，青色宜
酸，黑色宜咸，赤色宜苦，白色宜辛。（养生疗病，各候五味之外色，以其味益之也。平按∶《甲乙
经》黄青黑赤白下均无色字。）凡此五者，各有所宜。所言五宜者∶脾病者，宜食粳米饭牛肉枣葵；
（脾病食甘，《素问》甘味补，苦味为泻。平按∶所言五宜者《灵枢》作五宜所言五色者。）心病者，
宜食麦羊肉杏薤；（心病食苦，《素问》咸味补，甘味为泻。）肾病者，宜食大豆黄卷猪肉栗藿；
（肾病食咸，《素问》咸味泻，苦味为补也。黄卷，以大豆为之。）肝病
者，宜食麻犬肉李韭；（肝病食酸，《素问》酸味泻，辛味为补。）肺病者，宜食黄黍鸡肉桃葱。
（肺病食辛，《素问》辛味泻，酸味为补。平按∶《甲乙经》黍上无黄字。）五禁∶肝病禁辛，心
病禁咸，脾病禁酸，肾病禁甘，肺病禁苦。（五味所克之脏有病，宜禁其能克之味。）
肝色青，宜食甘，粳米饭牛肉枣皆甘；（肝者，木也。甘者，土也。宜食甘者，木克于土，以
所克资肝也。平按∶《素问》无饭字。枣下《灵枢》、《素问》均有葵字。）心色赤，宜食酸，犬
肉李皆酸；（心者，火也。酸者，木也。木生心也，以母资子也。平按∶食酸下《素问》有小豆二字。
新校正云∶《太素》小豆作麻。应根据新校正补入。犬肉下《灵枢》有麻字。李下《素问》、《灵枢》
均有韭字。）脾色黄，宜食咸，大豆豕肉栗皆咸；（脾者，土也。咸者，水也。土克于水，水味咸也，
故食咸以资于脾也。平按∶栗下《素问》、《灵枢》均有藿字。《素问》此段在肺色白段之下。）
肺色白，宜食苦，麦羊肉杏皆苦；（肺者，金也。苦者，火也。火克于金也，以能克为资也。平按∶
杏下《素问》、《灵枢》均有薤字。）肾色黑，宜食辛，黄黍鸡肉桃皆辛。（肾者水也。辛者，金也。
金生于水，以母资子。平按∶桃下《素问》、《灵枢》均有葱字。）
辛散，（肝酸性收，欲得散者，食辛以散之。）酸收，（肺辛性散，欲得收者，食酸以收之。）
甘缓，（脾甘性缓，欲得缓者，食甘以缓之。）苦坚，（心苦性坚，欲得坚者，食苦以坚之。）咸濡。
（肾咸性濡，欲得濡者，食咸以濡也。平按∶濡《素问》作 ，下同。）毒药攻邪，（前总言五味有
摄养之功，今说毒药攻邪之要。邪，谓风寒暑湿外邪者也。毒药俱有五味，故次言之。）五谷为养，
（五谷五味，为养生之主也。）五果为助，（五果五味，助谷之资。）五畜为益，（五畜
五味，益谷之资。）五菜为埤，（五菜五味，埤谷之资。平按∶埤《素问》作充。袁刻作稗，恐误。）
气味合而服之，以养精益气。（谷之气味入身，养人五精，益人五气也。）此五味者，有辛酸甘苦
咸，各有所利，或散或收或缓或坚或濡，（五味各有所利，利五脏也。散收缓坚濡等，调五脏也。平
按∶《素问》五下无味字。）四时五脏病，五味所宜。（于四时中，五脏有所宜，五味有所宜。平按∶
《素问》病下有随字。）
黄帝问少俞曰∶五味之入于口也，各有所走，各有所病。酸走筋，多食之，令人 ；（力中反，
淋也，篆字癃也。平按∶ 《汉书·高祖本纪》年老 病勿遗，作 ，乃古文癃字也。）咸走血，多
食之，令人渴；辛走气，多食之，令人洞心；（大贡反，心气流泄疾。）苦走骨，多食之，令人变
欧；甘走肉，多食之，令人心 。余知其然也，不知其何由，愿闻其故。（五味各走五脏所主，益
其筋血气骨肉等，不足皆有所少，有余并招于病，其理是要，故请闻之。平按∶《灵枢》欧作呕，下
同。）少俞对曰∶酸入胃，其气涩以收，上之两焦，弗能出入也，（涩，所敕反，不滑也。酸味性为
涩收，故上行两焦，不能与营俱出而行，复不能自反还入于胃也。）不出则留于胃中，胃中和温，即
下注膀胱，膀胱之胞薄以濡，得酸即缩卷约而不通，水道不通，故 。（既不能出胃，因胃气热，下
渗膀胱之中，膀胱皮薄而又 ，故得酸则缩约不通，所以成病为 。 ，淋也。胞，苞盛尿也。平按∶
《灵枢》濡作懦。）阴者，积筋之所终也，故酸入走筋。（人阴器，一身诸筋终聚之处，故酸入走于
此阴器。）黄帝曰∶咸走血，多食之，令人渴，何也？少俞曰∶咸入于胃，其气上走中焦，注于脉，
则血气走之，血与咸相得则血 ，血 则胃汁注之，注之则
胃中竭，竭则咽路焦，故舌干善渴。（肾主于骨，咸味走骨，言走血者，以血为水也。咸味之气，走
于中焦血脉之中，以咸与血相得，即涩而不中，胃汁注之，因即胃中枯竭，咽焦舌干，所以渴也。
咽为下食，又通于涎，故为路也。 音俟，水 ，义当凝也。平按∶《灵枢》血 血 四字作凝凝
二字，汁上有中字，舌下有本字。）血脉者，中焦之道也，故咸入而走血矣。（血脉从中焦而起，以
通血气，故味之咸味，走于血也。）黄帝曰∶辛走气，多食之，令人洞心，何也？少俞曰∶辛入于
胃，其气走于上焦，上焦者，受气而营诸阳者也，（洞，通泄也。辛气 悍，走于上焦，上焦卫气
行于脉外，营腠理诸阳。）姜韭之气熏之，营卫之气不时受之，久留心下，故洞心。（以姜韭之气
辛熏，营卫之气非时受之，则辛气久留心下，故令心气洞泄也。）辛者，与气俱行，故辛入而与汗俱
出矣。（辛走卫气，即与卫气俱行，故辛入胃，即与卫气汗俱出也。）黄帝曰∶苦走骨，多食之，令
人变欧，何也？少俞曰∶苦入于胃，五谷之气，皆不能胜苦，苦入下管，三焦之道皆闭而不通，故变
欧。（苦是火味，计其走血以取资骨令坚，故苦走骨也。苦味坚强，五谷之气不能胜之，故入三焦，
则营卫不通，下焦复约，所以食之还出，名曰变欧也。平按∶《灵枢》管作脘。）齿者，骨之所终也，
故苦入而走骨，（齿为骨余，以杨枝苦物资齿，则齿鲜好，故知苦走骨。）故入而复出，知其走骨。
（人食苦物，入咽还出，故知走骨而出欧也。）黄帝曰∶甘走肉，多食之，令人心 ，何也？少俞曰∶
甘入于胃，其气弱少，不能上于上焦，而与谷留于胃中，甘者令人柔润者也，胃柔则缓，缓则虫动，
虫动则令人
心。（甘味气弱，不能上于上焦，又令柔润，胃气缓而虫动。虫动者，谷虫动也，谷虫动以挠心，
故令心 。 音闷。平按∶《灵枢》弱少作弱小，于上焦作至于上焦，中下无甘字，心 作 心。）
其气外通于肉，故曰甘入走肉矣。（脾以主肉，甘通于肉，故甘走肉也。）五味所入∶酸入肝，辛入
肺，苦入心，甘入脾，咸入肾，淡入胃，是谓五味。（五味各入其脏。甘味二种，甘与淡也。谷入于胃，
变为甘味，未成曰淡，属其在于胃；已成为甘，走入于脾也。平按∶《灵枢》无所入二字。《素问》
无淡入胃三字。新校正云∶《太素》又云淡入胃。与此正合。）五走∶酸走筋，辛走气，苦走血，咸
走骨，甘走肉，是谓五走。（《九卷》此文及《素问》皆苦走骨，咸走血。此文言苦走血，咸走骨，
皆左右异，具释于前也。）五裁∶病在筋，无食酸；病在气，无食辛；病在骨，无食咸；病在血，无
食苦；病在肉，无食甘。口嗜而欲食之，不可多也，必自裁也，命曰五裁。（裁，禁也。筋气骨肉血
等，乃是五味所资，以理食之，有益于身；从心多食，致招诸病，故须裁之。平按∶《素问·宣明五
气篇》注，新校正云∶按《太素》五禁云∶肝病禁辛，心病禁咸，脾病禁酸，肺病禁苦，肾病禁甘，
名此为五裁。杨上善云∶口嗜而欲食之，不可多也，必自裁之，命曰五裁。按新校正所引《太素》经文，与此小异，所
引杨
注，乃本书经文，与此亦异。）
【平按】：本篇从篇首至“皆辛”，见于《灵枢》卷八第五十六《五味》篇，又见于《甲乙经》卷六第九，只是编排顺序略有不同。从“肝色青”至“五味所宜”，见于《素问》卷七第二十二《藏气法时论》。从“黄帝问少俞曰”至“走肉矣”，见于《灵枢》卷九第六十三《五味论》。从“五味”至末尾，见于《灵枢》卷十二第七十八《九针论》，又见于《素问》卷七第二十三《宣明五气篇》。
黄帝说：我想了解谷气有五种味道，它们进入五脏后，是如何分别归属的？（谷气津液，味道有五种，各自进入其对应的五脏，如何区分呢？）
伯高回答说：胃是五脏六腑的大海，水谷都进入胃中，五脏六腑都依赖胃来供养。（胃接受水谷，变化精微以滋养五脏六腑，五脏六腑都承受这些精气，所以说都禀受于胃。平按：《甲乙经》中“伯高曰”作“岐伯对曰”，没有“水谷”二字。“禀”字下，《灵枢》有“气”字。）
五种味道各自走向它所喜好的脏腑，谷味酸，先走向肝；谷味苦，先走向心；谷味甘，先走向脾；谷味辛，先走向肺；谷味咸，先走向肾。（五味所喜好，是指津液转化为五味后，五种性质各有不同，性质对应五行，所以各自喜欢走向同性的脏腑。平按：《甲乙经》从“谷味酸”以下至“走肾”，文法与此不同，但意义相似。）
谷气津液运行之后，营卫之气畅通无阻，于是化为糟粕，依次向下传导。（水谷化为津液，清轻的部分如同雾露，称为营卫，运行在脉内脉外，没有阻滞，所以叫大通。其中沉重浑浊的部分，称为糟粕。泌别出的汁液进入膀胱，所以叫依次向下传导。粕，音颇洛。平按：《甲乙经》在“谷气”下有“营卫俱行”四字，“糟粕”上无“化”字。）
黄帝问：营卫的运行是怎样的？（因为前面提到营卫大通，所以询问营卫的运行情况。平按：《甲乙经》“之行”作“俱行”。）
伯高回答说：食物刚进入胃，其中精微的部分，先从胃的上、下两焦分出，用来灌溉五脏，另外分出两条路径运行于营卫之道。（精微，就是津液。津液滋养五脏之后，卫气从胃的上口发出，营气从中焦的后部发出，所以叫两行道。平按：“既”字，《灵枢》、《甲乙经》均作“溉”。“行”字上，《甲乙经》有“焦”字。）
那些盛大而搏聚不运行的大气，积聚在胸中，名叫气海，出于肺，沿着喉咙，所以呼气时排出，吸气时进入。（搏，音谤各，意为聚积。谷气化为气，共有四条道路：精微营卫，作为两条道；化为糟粕及浊气并尿液，与精气一起下传，这是一条道；搏聚不运行，积聚在胸中，名叫气海，用于呼吸，又是一条道，合起来共四条道。平按：《甲乙经》“命曰”作“名曰”。《灵枢》“咙”作“咽”。）
天人的精气，通常的规律是呼出三份，吸入一份，所以如果谷物不入胃，半天就会气衰，一天就会气少。（天的精气，就是指气海中的气。气海中，谷的精气随着呼吸出入。人呼气时，谷的精气三分排出；吸气时，一分返回，这就必须依靠饮食，来充实肠胃的空虚，以接续未能完全返回的气。如果半天不吃饭，肠胃逐渐空虚，谷气就衰弱了。一天不吃饭，肠胃大虚，谷气就少了。七天不吃饭，肠胃虚竭，谷气都用尽了，生命也就终结了。平按：“天之精气”，《灵枢》、《甲乙经》作“天地之精气”。）
黄帝说：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。（充实空虚，接续正气，以内服谷物为宝，所以顺着您的提问，请允许我详尽说明。）
五谷：（五谷、五畜、五果、五菜，用来充饥，就叫食；用来治病，就叫药。所以脾病适宜吃粳米，这就是药；用来充饥填虚，就是食。凡是入口滋养身体的东西，大都是这样。这谷、畜、果、菜等二十种物品，乃是五行五性的味道，是脏腑血气的根本，充实空虚、接续正气，没有比这更重要的了，顺应本性养生，一刻也不能离开。黄帝根据五行相配、相克、相生，各自进入脏腑，作为调和性情的方法。查阅神农及名医《本草》，记载左右有所不同，各自根据其原本内容记录注释，希望学习的人衡量后取用。）
粳米饭甘，（味苦平，无毒。稻米味甘温生。平按：《灵枢》粳作“稉”，音庚。《灵枢》、《甲乙经》均无“饭”字。注中生原抄作“生”，原校作“平”。）
麦苦，（大麦味咸温微寒，无毒，似“穖”麦无皮。“穖”麦味甘微寒，无毒。小麦味甘微寒，无毒。）
李酸，（仁，味苦甘平，无毒。实，味苦。平按：注仁别本作“李”。）
杏苦，（核，味甘苦温。花，味苦，无毒。实，味□酸。）
桃辛。（核，味苦甘平，无毒。实，味酸。）
五畜：（牛甘，肉味甘平，无毒。）
羊苦，（味甘大热，无毒。）
鸡辛。（丹雄鸡味甘微温微寒，无毒。白雄鸡肉微温。乌雄鸡肉温也。平按：《甲乙经》牛、犬、豕、羊、鸡下均有“肉”字。）
五菜：葵甘，（冬葵子味甘寒，无毒，黄芩为之使。葵根味甘寒，无毒。叶为百菜主。心伤人。）
韭酸，（味辛酸温，无毒。）
薤苦，（味辛苦温，无毒。）
五色：黄色宜甘，青色宜酸，黑色宜咸，赤色宜苦，白色宜辛。（养生疗病，要观察五味对应的外色，用相应的味道来补益它。平按：《甲乙经》黄、青、黑、赤、白下均无“色”字。）
凡此五种，各有所宜。所说的五宜是：脾病者，宜食粳米饭、牛肉、枣、葵；（脾病食甘，《素问》认为甘味补，苦味泻。平按：所言五宜者，《灵枢》作“五宜所言五色者”。）
心病者，宜食麦、羊肉、杏、薤；（心病食苦，《素问》认为咸味补，甘味泻。）
肾病者，宜食大豆黄卷、猪肉、栗、藿；（肾病食咸，《素问》认为咸味泻，苦味补。黄卷，是用大豆制成的。）
肝病者，宜食麻、犬肉、李、韭；（肝病食酸，《素问》认为酸味泻，辛味补。）
肺病者，宜食黄黍、鸡肉、桃、葱。（肺病食辛，《素问》认为辛味泻，酸味补。平按：《甲乙经》“黍”上无“黄”字。）
五禁：肝病禁辛，心病禁咸，脾病禁酸，肾病禁甘，肺病禁苦。（五味所克的脏腑有病，应当禁止食用能克制该脏的味道。）
肝色青，宜食甘，粳米饭、牛肉、枣都是甘味；（肝属木。甘属土。宜食甘，是因为木克土，用被克者来资助肝。平按：《素问》无“饭”字。枣下，《灵枢》、《素问》均有“葵”字。）
心色赤，宜食酸，犬肉、李都是酸味；（心属火。酸属木。木生火，用母来资助子。平按：食酸下，《素问》有“小豆”二字。新校正说：《太素》小豆作“麻”。应根据新校正补入。犬肉下，《灵枢》有“麻”字。李下，《素问》、《灵枢》均有“韭”字。）
脾色黄，宜食咸，大豆、豕肉、栗都是咸味；（脾属土。咸属水。土克水，水味咸，所以食咸来资助脾。平按：栗下，《素问》、《灵枢》均有“藿”字。《素问》这段在肺色白段之下。）
肺色白，宜食苦，麦、羊肉、杏都是苦味；（肺属金。苦属火。火克金，用能克者来资助。平按：杏下，《素问》、《灵枢》均有“薤”字。）
肾色黑，宜食辛，黄黍、鸡肉、桃都是辛味。（肾属水。辛属金。金生于水，用母来资助子。平按：桃下，《素问》、《灵枢》均有“葱”字。）
辛散，（肝酸性收，想要发散，就食辛以发散它。）
酸收，（肺辛性散，想要收敛，就食酸以收敛它。）
甘缓，（脾甘性缓，想要缓和，就食甘以缓和它。）
苦坚，（心苦性坚，想要坚固，就食苦以坚固它。）
咸濡。（肾咸性濡，想要濡润，就食咸以濡润它。平按：濡，《素问》作“漉”，下同。）
毒药攻邪，（前面总述五味有摄养的功效，现在说毒药攻除邪气的要点。邪，指风寒暑湿等外邪。毒药都有五味，所以接着论述。）
五谷为养，（五谷五味，是养生的主体。）
五果为助，（五果五味，辅助谷物的滋养。）
五畜为益，（五畜五味，增益谷物的滋养。）
五菜为埤，（五菜五味，补益谷物的滋养。平按：埤，《素问》作“充”。袁刻作“稗”，恐怕有误。）
气味合而服之，以养精益气。（谷的气味进入身体，滋养人的五精，益人的五气。）
这五味，有辛、酸、甘、苦、咸，各有所利，有的散、有的收、有的缓、有的坚、有的濡，（五味各有所利，利于五脏。散、收、缓、坚、濡等，调理五脏。平按：《素问》“五”下无“味”字。）
四时五脏病，五味所宜。（在四季中，五脏有所宜，五味有所宜。平按：《素问》“病”下有“随”字。）
黄帝问少俞说：五味进入口中，各自有所趋向，各自引起病变。酸走筋，多吃会使人淋沥不通；（力中反，即淋，篆字为癃。平按：《汉书·高祖本纪》“年老 病勿遗”，作“ ”，乃古文癃字。）咸走血，多吃会使人口渴；辛走气，多吃会使人洞心；（大贡反，心气流泄之疾。）苦走骨，多吃会使人变呕；甘走肉，多吃会使人心中闷乱。我知道是这样，但不知道原因，希望能听听其中的道理。（五味各自进入五脏所主的部位，补充筋、血、气、骨、肉等的不足，都会减少；有余则招致疾病，这是关键原理，所以请教。平按：《灵枢》“欧”作“呕”，下同。）
少俞回答说：酸进入胃，其气涩而收敛，上行至上下两焦，不能出入，（涩，所敕反，不滑。酸味性质为涩收，所以上行至两焦，不能与营气一起外出运行，也不能自行返回胃中。）不出则留在胃中，胃中温和，就向下注入膀胱，膀胱的胞壁薄且湿润，遇到酸就会收缩卷曲，约束而不通，水道不通，所以发生淋沥。（既然不能出胃，因胃气热，向下渗入膀胱之中，膀胱皮薄而又软，所以得酸则缩约不通，因此成病为淋。淋，即淋沥。胞，苞盛尿之处。平按：《灵枢》“濡”作“懦”。）
阴器，是诸筋汇聚的终点，所以酸进入后走向筋。（人的阴器，是一身诸筋终聚之处，所以酸进入后走向这个阴器。）
少俞说：咸进入胃，其气向上走向中焦，注入血脉，那么血气就会随之流动，血与咸相遇则凝涩，血凝涩则胃汁注入其中，注入则胃中枯竭，枯竭则咽路干燥，所以舌干善渴。（肾主骨，咸味走骨，说走血，是因为血为水类。咸味之气，走于中焦血脉之中，以咸与血相得，即涩而不中，胃汁注入，因而胃中枯竭，咽焦舌干，所以渴。咽为下食，又通于涎，所以称为路。 音俟，水 ，义当凝。平按：《灵枢》“血 血 ”四字作“凝凝”二字，汁上有“中”字，舌下有“本”字。）
血脉，是中焦的道路，所以咸进入后走向血。（血脉从中焦而起，以通血气，所以味的咸味，走于血也。）
少俞说：辛进入胃，其气走上焦，上焦是接受气而营运诸阳的地方，（洞，通泄。辛气悍烈，走于上焦，上焦卫气行于脉外，营腠理诸阳。）姜韭之气熏蒸，营卫之气不时受到刺激，久留心下，所以洞心。（以姜韭之气辛熏，营卫之气非时受之，则辛气久留心下，所以令心气洞泄。）
辛者，与气俱行，所以辛进入后就与汗一起排出了。（辛走卫气，即与卫气俱行，所以辛入胃，即与卫气汗俱出也。）
黄帝说：苦走骨，多吃会使人变呕，为什么呢？
少俞说：苦进入胃，五谷之气，都不能胜过苦，苦进入下管，三焦之道都闭塞不通，所以变呕。（苦是火味，计算其走血以取资骨令坚，所以苦走骨。苦味坚强，五谷之气不能胜之，故入三焦，则营卫不通，下焦复约，所以食之还出，名叫变欧。平按：《灵枢》“管”作“脘”。）
齿，是骨的终点，所以苦进入后走向骨，（齿为骨余，以杨枝苦物资齿，则齿鲜好，故知苦走骨。）所以进入后又复出，知道它走骨。（人食苦物，入咽还出，故知走骨而出欧也。）
少俞说：甘进入胃，其气弱少，不能上于上焦，而与谷留在胃中，甘味使人柔润，胃柔则缓，缓则虫动，虫动则令人心中闷乱。（甘味气弱，不能上于上焦，又令柔润，胃气缓而虫动。虫动者，谷虫动也，谷虫动以挠心，故令心 。 音闷。平按：《灵枢》“弱少”作“弱小”，“于上焦”作“至于上焦”，中下无“甘”字，“心 ”作“ 心”。）
其气外通于肉，所以说甘进入后走向肉。（脾以主肉，甘通于肉，故甘走肉也。）
五味所入：酸入肝，辛入肺，苦入心，甘入脾，咸入肾，淡入胃，这叫五味。（五味各入其脏。甘味二种，甘与淡也。谷入于胃，变为甘味，未成曰淡，属其在于胃；已成为甘，走入于脾也。平按：《灵枢》无所入二字。《素问》无淡入胃三字。新校正云：《太素》又云淡入胃。与此正合。）
五走：酸走筋，辛走气，苦走血，咸走骨，甘走肉，这叫五走。（《九卷》此文及《素问》皆苦走骨，咸走血。此文言苦走血，咸走骨，皆左右异，具释于前也。）
五裁：病在筋，无食酸；病在气，无食辛；病在骨，无食咸；病在血，无食苦；病在肉，无食甘。口虽嗜欲食之，不可多也，必须自我节制，这叫五裁。（裁，禁也。筋气骨肉血等，乃是五味所资，以理食之，有益于身；从心多食，致招诸病，故须裁之。平按：《素问·宣明五气篇》注，新校正云：按《太素》五禁云：肝病禁辛，心病禁咸，脾病禁酸，肺病禁苦，肾病禁甘，名此为五裁。杨上善云：口嗜而欲食之，不可多也，必自裁之，命曰五裁。按新校正所引《太素》经文，与此小异，所引杨注，乃本书经文，与此亦异。）
[Ping An]: This chapter, from the beginning to "all pungent," is found in *Ling Shu* (Spiritual Pivot), Volume 8, Chapter 56, "Wu Wei" (Five Flavors), and also in *Jia Yi Jing* (Classified Classic of Acupuncture and Moxibustion), Volume 6, Chapter 9, with only slight differences in arrangement. From "The liver color is green" to "the suitability of the five flavors," it is found in *Su Wen* (Basic Questions), Volume 7, Chapter 22, "Zang Qi Fa Shi Lun" (Treatise on the Laws of Zang Organs Corresponding to Time). From "Huangdi asked Shaoyu" to "travel to flesh," it is found in *Ling Shu*, Volume 9, Chapter 63, "Wu Wei Lun" (Discourse on Five Flavors). From "Five Flavors" to the end, it is found in *Ling Shu*, Volume 12, Chapter 78, "Jiu Zhen Lun" (Discourse on Nine Needles), and also in *Su Wen*, Volume 7, Chapter 23, "Xuan Ming Wu Qi Pian" (Chapter on the Manifestation of Five Qi).
Huangdi said: I wish to hear about the five flavors of grain qi. How do they enter the five Zang organs and distinguish themselves? (Grain qi and body fluids have five flavors, each entering its corresponding Zang organ. How are they distinguished?)
Bo Gao replied: The stomach is the sea of the five Zang and six Fu organs. Water and grain all enter the stomach, and the five Zang and six Fu organs all receive their nourishment from the stomach. (The stomach receives water and grain, transforming them to nourish the five Zang and six Fu organs. All Zang and Fu organs receive this qi, hence it is said they all rely on it. Ping An: In *Jia Yi Jing*, "Bo Gao said" is written as "Qibo answered," and the words "water and grain" are absent. Below "bing" (receive), *Ling Shu* has the character "qi".)
Each of the five flavors travels to the organ it favors. Grain flavor sour first travels to the Liver; grain flavor bitter first travels to the Heart; grain flavor sweet first travels to the Spleen; grain flavor pungent first travels to the Lung; grain flavor salty first travels to the Kidney. (The favoring of five flavors refers to the fact that when body fluids transform into five flavors, their natures differ according to the Five Phases, so each favors traveling to the Zang organ of the same nature. Ping An: In *Jia Yi Jing*, the text from "grain flavor sour" to "travels to Kidney" differs in syntax but is similar in meaning.)
After grain qi and body fluids have circulated, Ying and Wei Qi (Nutritive and Defensive Qi) flow freely throughout the body. Then, waste material is formed and transmitted downward in sequence. (Water and grain transform into body fluids. The clear and light parts are like mist and dew, called Ying and Wei Qi, circulating inside and outside the vessels without obstruction, hence called "great circulation." The heavy and turbid parts are called waste. The separated juices enter the Bladder, hence called "transmitted downward in sequence." Po, pronounced Polo. Ping An: *Jia Yi Jing* has four characters "Ying and Wei Qi circulate together" after "grain qi," and lacks the character "hua" (transform) before "waste.")
Huangdi asked: How do Ying and Wei Qi circulate? (Because of the previous mention of great circulation of Ying and Wei Qi, he asks about their circulation. Ping An: *Jia Yi Jing* writes "zhi xing" as "ju xing".)
Bo Gao replied: When food first enters the stomach, its most refined essence first emerges from the upper and lower Jiao (Burners) of the stomach, irrigates the five Zang organs, and then separates into two pathways running along the channels of Ying and Wei Qi. (Refined essence refers to body fluids. After body fluids nourish the five Zang organs, Wei Qi emerges from the upper orifice of the stomach, and Ying Qi emerges from behind the middle Jiao, hence called "two pathways." Ping An: The character "ji" is written as "gai" in both *Ling Shu* and *Jia Yi Jing*. Above "xing" (pathway), *Jia Yi Jing* has the character "jiao".)
The vast Qi that gathers and does not circulate accumulates in the chest, named the Sea of Qi. It emerges from the Lung, follows the throat, so it exits upon exhalation and enters upon inhalation. (Bo means gathering. Grain transforms into Qi, which has four pathways: refined Ying and Wei Qi form two pathways; transformation into waste, turbid Qi, and urine, transmitted downward with essence, forms one pathway; gathering and not circulating, accumulating in the chest as the Sea of Qi for respiration, forms another pathway, totaling four. Ping An: *Jia Yi Jing* writes "ming yue" as "ming yue". *Ling Shu* writes "long" as "yan".)
The essence Qi of Heaven and Man usually follows the ratio of three parts out and one part in. Therefore, if no grain enters the stomach, Qi will decline after half a day and be diminished after one day. (The essence Qi of Heaven refers to the Qi in the Sea of Qi. Within the Sea of Qi, the essence Qi of grain enters and exits with respiration. Upon exhalation, three parts of grain essence exit; upon inhalation, one part returns. Thus, food is needed to fill the emptiness of the stomach and intestines and replenish the unreturned Qi. If one fasts for half a day, the stomach and intestines gradually become empty, and grain Qi declines. If one fasts for a day, the stomach and intestines are greatly emptied, and grain Qi is scarce. If one fasts for seven days, the stomach and intestines are exhausted, grain Qi is completely gone, and life ends. Ping An: "Tian zhi jing qi" in *Ling Shu* and *Jia Yi Jing* is written as "Tian Di zhi jing qi".)
Huangdi said: May I hear about the five flavors of grain?
Bo Gao said: Please allow me to explain them fully. (To fill emptiness and connect Qi, internal grain is precious. Therefore, following your question, I request to explain fully.)
Five Grains: (Five Grains, Five Livestock, Five Fruits, and Five Vegetables, when used to satisfy hunger, are called food; when used to treat disease, they are called medicine. For example, glutinous rice is suitable for Spleen disease, serving as medicine; when used to fill hunger, it is food. Thus, anything entering the mouth to nourish the body is generally like this. These twenty items—grains, livestock, fruits, and vegetables—are the flavors of the Five Phases and Five Natures, the root of Zang-Fu organs, blood, and Qi. Nothing is greater for filling emptiness and connecting Qi than these. To nurture nature and preserve health, one cannot be without them for a moment. Huangdi based this on the matching, overcoming, and generating relationships of the Five Phases, having them enter the Zang-Fu organs respectively as a way to harmonize nature. Consulting Shen Nong and famous doctors' *Ben Cao* (Materia Medica), records vary. I have recorded notes based on their originals, hoping learners will use them judiciously.)
Glutinous rice is sweet. (Bitter and neutral, non-toxic. Rice is sweet and warm when raw. Ping An: *Ling Shu* writes "jing" as "Geng". *Ling Shu* and *Jia Yi Jing* lack the character "fan" (rice). Note: original copy writes "sheng" (raw), original correction writes "ping" (neutral).)
Sesame is sour. (Black sesame is sweet and neutral; sesame seeds are sweet and neutral.)
Soybeans are salty. (Soybean sprouts are sweet and neutral, non-toxic. Raw soybeans are sweet and neutral.)
Wheat is bitter. (Large barley is salty, warm, slightly cold, non-toxic, resembling naked barley. Naked barley is sweet and slightly cold, non-toxic. Wheat is sweet and slightly cold, non-toxic.)
Yellow millet is pungent. (Red millet is bitter and slightly warm, non-toxic. Millet is sweet and warm, non-toxic.)
Five Fruits: Dates are sweet. (Large dates are sweet and neutral, can detoxify Aconite. Raw dates are pungent.)
Plums are sour. (Seeds are bitter, sweet, and neutral, non-toxic. Flesh is bitter. Ping An: Note for seeds, other versions read "Li".)
Chestnuts are salty. (Chestnuts are salty and warm, non-toxic.)
Apricots are bitter. (Kernels are sweet, bitter, and warm. Flowers are bitter and non-toxic. Flesh is □ sour.)
Peaches are pungent. (Kernels are bitter, sweet, and neutral, non-toxic. Flesh is sour.)
Five Livestock: (Beef is sweet. Meat is sweet and neutral, non-toxic.)
Dog meat is sour. (Female dog meat is salty, sour, and non-toxic.)
Pork is salty. (Meat is bitter. Ping An: *Jia Yi Jing* writes "zhu" as "shi", same below.)
Mutton is bitter. (Sweet and very hot, non-toxic.)
Chicken is pungent. (Red rooster is sweet, slightly warm, slightly cold, non-toxic. White rooster meat is slightly warm. Black rooster meat is warm. Ping An: *Jia Yi Jing* adds the character "rou" (meat) after beef, dog, pig, sheep, and chicken.)
Five Vegetables: Okra is sweet. (Winter okra seeds are sweet and cold, non-toxic, with Scutellaria as its guide. Okra roots are sweet and cold, non-toxic. Leaves are the chief of hundred vegetables. Heart harms people.)
Leeks are sour. (Acrid, sour, and warm, non-toxic.)
Legume leaves are salty. (According to *Bie Lu*, small bean leaves are legume leaves.)
Scallions/Garlic Chives are bitter. (Acrid, bitter, and warm, non-toxic.)
Onions are pungent. (Onion seeds are acrid, bitter, and warm, non-toxic. Roots treat wind-cold headache. Juice is neutral.)
Five Colors: Yellow suits sweet, Green suits sour, Black suits salty, Red suits bitter, White suits pungent. (For health preservation and treating disease, observe the external colors corresponding to the five flavors and supplement them with the appropriate flavor. Ping An: *Jia Yi Jing* lacks the character "se" (color) after yellow, green, black, red, and white.)
All these five have their respective suitability. The所说 five suitabilities are: For Spleen disease, eat glutinous rice, beef, dates, and okra; (Spleen disease eats sweet. *Su Wen* states sweet tonifies, bitter drains. Ping An: "Suo yan wu yi zhe" in *Ling Shu* is written as "Wu yi suo yan wu se zhe".)
For Heart disease, eat wheat, mutton, apricots, and garlic chives; (Heart disease eats bitter. *Su Wen* states salty tonifies, sweet drains.)
For Kidney disease, eat soybean sprouts, pork, chestnuts, and legume leaves; (Kidney disease eats salty. *Su Wen* states salty drains, bitter tonifies. Sprouts are made from soybeans.)
For Liver disease, eat sesame, dog meat, plums, and leeks; (Liver disease eats sour. *Su Wen* states sour drains, pungent tonifies.)
For Lung disease, eat yellow millet, chicken, peaches, and onions. (Lung disease eats pungent. *Su Wen* states pungent drains, sour tonifies. Ping An: *Jia Yi Jing* lacks "Huang" (yellow) before "Shu" (millet).)
Five Prohibitions: Liver disease prohibits pungent, Heart disease prohibits salty, Spleen disease prohibits sour, Kidney disease prohibits sweet, Lung disease prohibits bitter. (When an organ overcome by a specific flavor is diseased, one should prohibit consuming that flavor which overcomes it.)
The Liver color is green, suitable for eating sweet foods like glutinous rice, beef, and dates; (The Liver belongs to Wood. Sweet belongs to Earth. Suitable for eating sweet because Wood overcomes Earth, using the overcome element to nourish the Liver. Ping An: *Su Wen* lacks "fan". Below "Zao" (date), *Ling Shu* and *Su Wen* both have "Kui" (okra).)
The Heart color is red, suitable for eating sour foods like dog meat and plums; (The Heart belongs to Fire. Sour belongs to Wood. Wood generates Fire, using the mother to nourish the son. Ping An: Below "eat sour", *Su Wen* has "Xiao Dou" (small beans). New Correction says: *Tai Su* writes "Xiao Dou" as "Ma" (sesame). Should be inserted according to New Correction. Below "dog meat", *Ling Shu* has "Ma". Below "plum", *Su Wen* and *Ling Shu* both have "Jiu" (leek).)
The Spleen color is yellow, suitable for eating salty foods like soybeans, pork, and chestnuts; (The Spleen belongs to Earth. Salty belongs to Water. Earth overcomes Water, and Water tastes salty, so eating salty nourishes the Spleen. Ping An: Below "chestnut", *Su Wen* and *Ling Shu* both have "Huo" (legume leaves). This paragraph in *Su Wen* is below the Lung section.)
The Lung color is white, suitable for eating bitter foods like wheat, mutton, and apricots; (The Lung belongs to Metal. Bitter belongs to Fire. Fire overcomes Metal, using the overcoming element to nourish. Ping An: Below "apricot", *Su Wen* and *Ling Shu* both have "Xie" (garlic chives).)
The Kidney color is black, suitable for eating pungent foods like yellow millet, chicken, and peaches. (The Kidney belongs to Water. Pungent belongs to Metal. Metal is born from Water, using the mother to nourish the son. Ping An: Below "peach", *Su Wen* and *Ling Shu* both have "Cong" (onion).)
Pungent disperses. (Liver flavor is sour and astringent; to disperse, eat pungent to disperse it.)
Sour astringes. (Lung flavor is pungent and dispersing; to astringe, eat sour to astringe it.)
Sweet moderates. (Spleen flavor is sweet and moderating; to moderate, eat sweet to moderate it.)
Bitter solidifies. (Heart flavor is bitter and solidifying; to solidify, eat bitter to solidify it.)
Salty moistens. (Kidney flavor is salty and moistening; to moisten, eat salty to moisten it. Ping An: "Ru" in *Su Wen* is written as "Lu", same below.)
Poisonous drugs attack pathogenic factors. (Previously, the general efficacy of five flavors in nurturing was discussed. Now, the key point of poisonous drugs attacking pathogens is explained. Pathogens refer to external evils like wind, cold, summer-heat, and dampness. Poisonous drugs all have five flavors, so they are discussed next.)
Five grains provide nourishment. (The five flavors of five grains are the mainstay of health preservation.)
Five fruits provide assistance. (The five flavors of five fruits assist the nourishment of grains.)
Five livestock provide benefits. (The five flavors of five livestock benefit the nourishment of grains.)
Five vegetables provide supplementation. (The five flavors of five vegetables supplement the nourishment of grains. Ping An: "Pi" in *Su Wen* is written as "Chong". Yuan edition writes "Bai", likely an error.)
Consume flavors and aromas combined to nourish essence and benefit Qi. (The flavors and aromas of grain enter the body, nourishing the five essences and benefiting the five Qi.)
These five flavors—pungent, sour, sweet, bitter, and salty—each have their advantages. They may disperse, astringe, moderate, solidify, or moisten. (Each of the five flavors has advantages, benefiting the five Zang organs. Dispersing, astringing, moderating, solidifying, and moistening regulate the five Zang organs. Ping An: *Su Wen* lacks "wei" (flavor) after "wu" (five).)
The suitability of five flavors for diseases of the five Zang organs in the four seasons. (In the four seasons, there are suitable Zang organs and suitable five flavors. Ping An: *Su Wen* has "sui" (follow) after "bing" (disease).)
Huangdi asked Shaoyu: When the five flavors enter the mouth, each travels to a specific place and causes specific diseases. Sour travels to sinews; excessive consumption causes strangury. (Li zhong fan, i.e., strangury, seal script character is Long. Ping An: *Han Shu - Gaozu Ben Ji* "Old age, Long disease do not abandon" uses "Long", which is the ancient character for Long/strangury.) Salty travels to blood; excessive consumption causes thirst. Pungent travels to Qi; excessive consumption causes "Dong Xin" (empty heart sensation). (Da Gong fan, a disease of leaking Heart Qi.) Bitter travels to bones; excessive consumption causes vomiting. Sweet travels to flesh; excessive consumption causes mental oppression. I know this is so, but I do not know the reason. I wish to hear the explanation. (The five flavors travel to the parts governed by the five Zang organs, supplementing deficiencies in sinews, blood, Qi, bones, and flesh. Excess attracts disease. This is the essential principle, so I ask for clarification. Ping An: *Ling Shu* writes "Ou" as "Ou", same below.)
Shaoyu replied: Sour enters the stomach. Its Qi is astringent and contracting, ascending to the upper and lower Jiao, unable to exit or enter. (Se, suo chi fan, not slippery. The nature of sour flavor is astringent and contracting, so it ascends to the two Jiao, unable to exit with Ying Qi nor return to the stomach itself.) If it does not exit, it remains in the stomach. The stomach is warm, so it flows down into the Bladder. The bladder's sac is thin and moist. Upon encountering sour, it contracts and tightens, becoming obstructed. The water passages are blocked, causing strangury. (Since it cannot exit the stomach, due to stomach heat, it渗 (seeps) into the bladder. The bladder wall is thin and soft, so encountering sour causes contraction and obstruction, leading to strangury. Strangury refers to difficult urination. Bao refers to the container holding urine. Ping An: *Ling Shu* writes "Ru" as "Nuo".)
The Yin organ (genitals) is where all sinews converge. Therefore, sour enters and travels to the sinews. (The human genitalia are the convergence point of all sinews in the body, so sour enters and travels to this area.)
Huangdi said: Salty travels to blood. Why does excessive consumption cause thirst?
Shaoyu said: Salty enters the stomach. Its Qi ascends to the middle Jiao and injects into the vessels. Blood and Qi follow it. When blood meets salty, it becomes viscous. When blood becomes viscous, stomach juice is injected into it. Injection leads to depletion of the stomach. Depletion causes the throat passage to dry up. Thus, the tongue is dry and prone to thirst. (The Kidney governs bones, and salty flavor travels to bones. Saying it travels to blood is because blood is related to water. The Qi of salty flavor travels through the blood vessels of the middle Jiao. When salty meets blood, it becomes viscous and obstructed. Stomach juice is injected, leading to stomach depletion, dry throat, and dry tongue, hence thirst. The throat is for swallowing food and connects to saliva, hence called a passage. Si, pronounced si, water condensing, meaning coagulation. Ping An: *Ling Shu* writes "Xue Si Xue Si" as "Ning Ning" (coagulate), adds "Zhong" (middle) before "Zhi" (juice), and adds "Ben" (root) before "She" (tongue).)
Blood vessels are the pathways of the middle Jiao. Therefore, salty enters and travels to blood. (Blood vessels originate from the middle Jiao to circulate blood and Qi, so the salty flavor travels to blood.)
Huangdi said: Pungent travels to Qi. Why does excessive consumption cause "Dong Xin"?
Shaoyu said: Pungent enters the stomach. Its Qi travels to the upper Jiao. The upper Jiao receives Qi and nourishes all Yang aspects. (Dong means leaking. Pungent Qi is fierce and travels to the upper Jiao. Wei Qi circulates outside the vessels in the upper Jiao, nourishing the skin, muscles, and all Yang.) The pungent aroma of ginger and leeks steams upward. Ying and Wei Qi are affected at inappropriate times. Lingering in the epigastrium for long causes Dong Xin. (The pungent aroma of ginger and leeks affects Ying and Wei Qi improperly, causing pungent Qi to linger in the epigastrium, leading to leakage of Heart Qi.)
Pungent travels together with Qi. Therefore, when pungent enters, it exits with sweat. (Pungent travels with Wei Qi, moving together with it. Thus, when pungent enters the stomach, it exits with Wei Qi and sweat.)
Huangdi said: Bitter travels to bones. Why does excessive consumption cause vomiting?
Shaoyu said: Bitter enters the stomach. The Qi of the five grains cannot overcome bitter. When bitter enters the lower tube, the pathways of the Three Jiao are closed and blocked, causing vomiting. (Bitter is the flavor of Fire. Calculating its travel to blood to nourish bones and make them solid, bitter travels to bones. Bitter flavor is strong and hard; the Qi of five grains cannot overcome it. Entering the Three Jiao, Ying and Wei do not circulate, and the lower Jiao contracts, so food comes back out, called vomiting. Ping An: *Ling Shu* writes "Guan" as "Wan".)
Teeth are the termination of bones. Therefore, bitter enters and travels to bones. (Teeth are the surplus of bones. Using bitter materials like willow branches to clean teeth makes them healthy, thus knowing bitter travels to bones.) So, entering and then exiting, we know it travels to bones. (When humans eat bitter substances, they enter the throat and come back out, thus knowing it travels to bones and causes vomiting.)
Huangdi said: Sweet travels to flesh. Why does excessive consumption cause mental oppression?
Shaoyu said: Sweet enters the stomach. Its Qi is weak and insufficient, unable to ascend to the upper Jiao, and stays in the stomach with the grain. Sweet makes things soft and moist. The stomach becomes soft and relaxed. Relaxation causes worms to move. Worm movement causes mental oppression. (Sweet Qi is weak, unable to ascend to the upper Jiao, and induces softness. Stomach Qi relaxes, causing worms to move. Worm movement refers to grain worms moving. Grain worms disturbing the heart cause mental oppression. Men, pronounced men. Ping An: *Ling Shu* writes "Ruo Shao" as "Ruo Xiao", "Yu Shang Jiao" as "Zhi Yu Shang Jiao", lacks "Gan" in the middle and lower sections, and writes "Xin Men" as "Men Xin".)
Its Qi externally connects to flesh. Therefore, it is said that sweet enters and travels to flesh. (The Spleen governs flesh, and sweet connects to flesh, so sweet travels to flesh.)
Entry of Five Flavors: Sour enters the Liver, Pungent enters the Lung, Bitter enters the Heart, Sweet enters the Spleen, Salty enters the Kidney, Bland enters the Stomach. This is called the Five Flavors. (Each of the five flavors enters its respective Zang organ. There are two types of sweet flavor: sweet and bland. Grain entering the stomach transforms into sweet flavor. Unformed is called bland, belonging to the stomach; formed is sweet, traveling to the Spleen. Ping An: *Ling Shu* lacks "Suo Ru" (enter). *Su Wen* lacks "Dan Ru Wei" (bland enters stomach). New Correction says: *Tai Su* also says "Bland enters stomach". This matches perfectly.)
Travel of Five Flavors: Sour travels to sinews, Pungent travels to Qi, Bitter travels to blood, Salty travels to bones, Sweet travels to flesh. This is called the Five Travels. (*Jiu Juan* and *Su Wen* both state bitter travels to bones and salty travels to blood. This text states bitter travels to blood and salty travels to bones. Both variations are explained previously.)
Five Restraints: If disease is in the sinews, do not eat sour; if disease is in Qi, do not eat pungent; if disease is in bones, do not eat salty; if disease is in blood, do not eat bitter; if disease is in flesh, do not eat sweet. Even if the mouth craves and desires to eat them, one must not consume excessively. One must exercise self-restraint. This is called the Five Restraints. (Restrain means prohibit. Sinew, Qi, bone, blood, and flesh are supplied by the five flavors. Eating rationally benefits the body; indulging greedily attracts diseases, hence restraint is necessary. Ping An: Note in *Su Wen - Xuan Ming Wu Qi Pian*, New Correction says: According to *Tai Su* Five Prohibitions: Liver disease prohibits pungent, Heart disease prohibits salty, Spleen disease prohibits sour, Lung disease prohibits bitter, Kidney disease prohibits sweet, named this Five Restraints. Yang Shangshan said: Mouth craves and desires to eat, must not eat much, must self-restrain, named Five Restraints. The *Tai Su* scripture quoted by New Correction differs slightly from this. The quoted note by Yang is the scripture of this book, which also differs from this.)