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。水谷皆入于胃。
五脏六腑。皆禀气于胃。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。谷气津液已行。营卫大通。乃化糟粕。以次传下。
任谷庵曰。此章论五脏六腑。津液营卫。皆秉气于胃腑水谷之所生养。夫谷入于口。其味有五。
各归所喜。津液各走其道。谷气津液已行。营卫大通。所化之糟粕。乃传于小肠大肠。循下焦而渗
入膀胱也。
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。其大气之抟而不行者。积于胸中。命曰气海。出于肺。循喉咽。故呼则出。吸则入。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。（抟音团）
任氏曰。此言入胃水谷所生之精气。先出于胃之两焦。以溉五脏。两焦。上焦中焦也。上焦出胃
上口。中焦亦
并胃中。故曰胃之两焦。谷入于胃以传于肺。五脏六腑。皆以受气。别出两行营卫之道。其清者为
营。浊者为卫。营行脉中。卫行脉外。大气。宗气也。胸中。膻中也。其宗气之抟而不行者。积于胸
中。命曰气海。上出于肺。循喉咽以司呼吸。呼则气出。吸则气入也。天食人以五气。地食人以五
味。谷入于胃。化其精微。有五气五味。故为天地之精气。五谷入于胃也。其糟粕津液宗气。分为三隧。
故其大数。常出三入一。盖所入者谷。而所出者。乃化糟粕。以次传下。其津液溉五脏而生营卫。其
宗气积于胸中。以司呼吸。其所出有三者之隧道。故谷不入半日则气衰。一日则气少矣。余伯荣曰。
按本篇言大气之抟而不行者。积于胸中。命曰气海。出于肺。循喉咽。故呼则出。吸则入。此宗气
之行于脉外也。盖肺主皮毛。人一呼则气出。而八万四千毛窍皆阖。一吸则气入。而八万四千毛窍
皆开。此应呼吸而司开阖者也。邪客篇云。宗气积于胸中。出于喉咙。以贯心脉而行呼吸。此宗气之行
于脉中也。一呼一吸。脉行六寸。昼夜一万三千五百息。脉行八百十丈为一周。此应呼吸而脉行循度
环转者也。故曰宗气流于海。其下者注于气街。其上者走于息道。盖行于脉外者。直下注于气街。
而充遍于皮毛也。
黄帝曰。谷之五味。可得闻乎。伯高曰。谓尽言之。五谷 米甘。麻酸。大豆咸。麦苦。黄黍辛。
五果枣甘。李酸。栗咸。杏苦。桃辛。五畜牛甘。犬酸。猪咸。羊苦。鸡辛。五菜葵甘。韭酸。藿咸。
薤苦。葱辛。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。所谓
五色者。脾病者。宜食 米饭。牛肉。枣葵。心病者。宜食麦。羊肉。杏薤。肾病者。宜食大豆。
黄卷。猪肉。栗藿。肝病者。宜食麻。犬肉。李韭。肺病者。宜食黄黍。鸡肉。桃葱。（ 粳同）
余伯荣曰。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。是以五
色合五味。而各有所宜也。五脏内合五行。外合五色。五味入胃。各归所喜。津液各走其道。以养
五脏。故五脏病者。随五味所宜也。
五禁。肝病禁辛。心病禁咸。脾病禁酸。肾病禁甘。肺病禁苦。
余氏曰。五味五气。有生有克。有补有泻。故五脏有病。禁服胜克之味。
肝色青。宜食甘。 米饭牛肉枣葵皆甘。心色赤。宜食酸。犬肉麻李韭皆酸。脾色黄。宜食咸。
大豆豕肉栗藿皆咸。肺色白。宜食苦。麦羊肉杏薤皆苦。肾色黑。宜食辛。黄黍鸡肉桃葱皆辛。
藏气法时论曰。肝苦急。急食甘以缓之。心苦缓。急食酸以收之。脾苦湿。急食苦以燥之。肺苦
气上逆。急食苦以泄之。肾苦燥。急食辛以润之。夫色者气之华也。缓急燥湿。脏气之不和也。五脏
有五气之苦。故宜五味以调之。用阴而和阳也。愚按、脾苦湿。急食苦以燥之。而又曰脾色黄。宜食
咸。大豆豕肉栗藿皆咸。盖脾为阴中之至阴。而主湿土之气。乃喜燥而恶寒湿者也。故宜食苦以燥之。
然灌溉于四脏。土气润湿而后乃流行。故又宜食咸以润之。是以玉机真藏论曰。脾者。土也。孤脏以
灌四旁者也。其来如水之流者。此谓太过。病在外。故宜急食苦以燥之。如鸟之喙者。此谓不及。病
在中。谓如黔喙之属。艮止而不行。是以食咸以滋其润湿而灌溉也。盖脾为土脏。位居中央。不得中
和之气。则有太过不及之分。是以食味之有两宜也。
黄帝说：我想了解五谷之气具有酸、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，水谷都先摄入于胃。五脏六腑的气血都禀受于胃气。五味各自走向它所喜好的脏腑：谷味酸，先走肝脏；谷味苦，先走心脏；谷味甘，先走脾脏；谷味辛，先走肺脏；谷味咸，先走肾脏。当谷气津液运行通畅，营气（行于脉中的气血）和卫气（行于脉外的阳气）流通无阻之后，剩下的残渣才转化为糟粕，依次向下传导。
任谷庵说：这一章论述了五脏六腑的津液、营卫之气，都是依靠胃腑中水谷所化生的精气来滋养的。食物入口，其味有五种，各自归于其所喜好的脏腑。津液各自循行其道，谷气津液运行通畅，营卫之气通达全身，所化生的糟粕，于是传导至小肠和大肠，沿着下焦渗入膀胱。
黄帝问：营气和卫气的运行是怎样的？伯高说：谷物刚进入胃中，其中精微的部分，先从胃的上焦和中焦分出，用来灌溉五脏。另外分出两条路径，即营气和卫气的运行之道。其中盛大而凝聚不散的大气（宗气），积聚在胸中，称为气海，从肺发出，沿着喉咙，所以呼气时排出，吸气时进入。天地精气的规律通常是出三入一，所以如果谷物不摄入，半天就会气衰，一天就会气少。（“抟”音同“团”，意为聚集）
任氏说：这里讲的是进入胃的水谷所化生的精气，先从胃的上焦和中焦分出，以灌溉五脏。所谓两焦，是指上焦和中焦。上焦出于胃的上口，中焦也并位于胃中，所以说“胃之两焦”。谷物进入胃中传送给肺，五脏六腑都由此接受气机。分出两条路径作为营卫之道，其中清柔的为营气，浊悍的为卫气，营气行于脉中，卫气行于脉外。大气，即宗气。胸中，即膻中穴所在处。宗气凝聚而不散，积聚在胸中，称为气海，向上出于肺，沿着喉咙主管呼吸，呼则气出，吸则气入。天给人提供五气，地给人提供五味。谷物进入胃中，化生精微，包含五气五味，所以称为天地精气。五谷进入胃中，其糟粕、津液、宗气分为三条隧道，所以其大致规律是常出三入一。因为所入的是谷物，而出的是化生的糟粕，依次向下传导；津液灌溉五脏而生营卫；宗气积聚在胸中，主管呼吸。所出的有三条隧道，所以谷物不摄入，半天就会气衰，一天就会气少。余伯荣说：按本篇所说，大气凝聚不散，积聚在胸中，称为气海，出于肺，沿喉咙，呼则出，吸则入，这是宗气行于脉外的情况。大概肺主皮毛，人一呼气，八万四千毛孔都闭合；一吸气，八万四千毛孔都张开，这是顺应呼吸而主管开阖的。《邪客篇》说：宗气积聚在胸中，出于喉咙，贯通心脉而行呼吸，这是宗气行于脉中的情况。一呼一吸之间，脉气运行六寸，昼夜一万三千五百息，脉气运行八百十丈为一周，这是顺应呼吸而脉气循度环转的情况。所以说宗气流注于海，其下部注入气街，其上部分走于息道。行于脉外的，直接向下注入气街，而充遍于皮毛。
黄帝说：谷物的五味，可以讲给我听吗？伯高说：让我详尽地说一说。五谷中，粳米味甘，麻味酸，大豆味咸，麦味苦，黄黍味辛。五果中，枣味甘，李味酸，栗味咸，杏味苦，桃味辛。五畜中，牛味甘，犬味酸，猪味咸，羊味苦，鸡味辛。五菜中，葵味甘，韭味酸，藿味咸，薤味苦，葱味辛。五色中，黄色适宜食甘味，青色适宜食酸味，黑色适宜食咸味，赤色适宜食苦味，白色适宜食辛味。大凡这五种，各有适宜的对应。所说的五色对应饮食，如脾病患者，适宜吃粳米饭、牛肉、枣、葵；心病患者，适宜吃麦、羊肉、杏、薤；肾病患者，适宜吃大豆、黄卷、猪肉、栗、藿；肝病患者，适宜吃麻、犬肉、李、韭；肺病患者，适宜吃黄黍、鸡肉、桃、葱。（“ ”同“粳”）
余伯荣说：五谷为养，五果为助，五畜为益，五菜为充。气味配合服用，以补精益气。因此五色合五味，而各有所宜。五脏内合五行，外合五色。五味进入胃中，各自归于所喜好的脏腑，津液各自循行其道，以滋养五脏。所以五脏有病，根据五味的适宜性来调理。
五禁：肝病禁忌辛味，心病禁忌咸味，脾病禁忌酸味，肾病禁忌甘味，肺病禁忌苦味。
余氏说：五味五气，有生克关系，有补泻作用，所以五脏有病，禁止服用克制本脏之味的食物。
肝色青，适宜食甘味，粳米饭、牛肉、枣、葵皆属甘味；心色赤，适宜食酸味，犬肉、麻、李、韭皆属酸味；脾色黄，适宜食咸味，大豆、猪肉、栗、藿皆属咸味；肺色白，适宜食苦味，麦、羊肉、杏、薤皆属苦味；肾色黑，适宜食辛味，黄黍、鸡肉、桃、葱皆属辛味。
《藏气法时论》说：肝气急，急食甘味以缓之；心气缓，急食酸味以收之；脾气湿，急食苦味以燥之；肺气上逆，急食苦味以泄之；肾气燥，急食辛味以润之。色泽是气的荣华表现，缓急燥湿，是脏气不和的表现。五脏有五气之苦，所以适宜用五味来调和，这是用阴来调和阳的道理。我按语认为：《藏气法时论》说脾苦湿，急食苦味以燥之，但又说脾色黄，适宜食咸味，大豆、猪肉、栗、藿皆属咸味。大概脾是阴中之至阴，主司湿土之气，是喜燥而恶寒湿的，所以适宜食苦味以燥之。然而脾灌溉其他四脏，土气必须滋润湿润后才能流行，所以又适宜食咸味以润之。因此《玉机真脏论》说：脾属土，是孤脏，用以灌溉四方。其脉气来势如水之流者，称为太过，病在外，所以适宜急食苦味以燥之；其脉气如鸟喙般艮止不行者，称为不及，病在内，比如黔喙之类，停止不行，所以适宜食咸味以滋其润湿而灌溉。大概脾为土脏，位居中央，若不得中和之气，则有太过和不及之分，所以食味有两方面的适宜性。
Huangdi said: I wish to hear about the five flavors of grain qi. How do they enter the five zang organs and differentiate? Bo Gao replied: The Stomach is the sea of the five zang and six fu organs. Water and grain all enter the Stomach. The five zang and six fu organs all receive their qi from the Stomach. Each of the five flavors travels to its preferred organ. Grain with a sour flavor first travels to the Liver; grain with a bitter flavor first travels to the Heart; grain with a sweet flavor first travels to the Spleen; grain with a pungent flavor first travels to the Lung; grain with a salty flavor first travels to the Kidney. When the qi and fluids of the grain have circulated, and Ying (Nutritive Qi) and Wei (Defensive Qi) are freely flowing, only then are the dregs transformed and transmitted downward in sequence.
Ren Gu'an stated: This chapter discusses how the fluids, Ying Qi, and Wei Qi of the five zang and six fu organs are all nourished by the essence generated from water and grain in the Stomach and Fu organs. Food enters the mouth with five flavors, each returning to its preferred organ. Fluids travel along their respective pathways. Once the grain qi and fluids have circulated and Ying and Wei Qi are thoroughly connected, the transformed dregs are transmitted to the Small Intestine and Large Intestine, following the Lower Jiao to seep into the Bladder.
Huangdi asked: How do Ying Qi and Wei Qi circulate? Bo Gao replied: When grain first enters the Stomach, its most refined essence emerges first from the two Jiaos of the Stomach to irrigate the five zang organs. It separately exits via two pathways, the routes of Ying and Wei Qi. The great qi that gathers and does not circulate accumulates in the chest, named the Sea of Qi. It emerges from the Lung, follows the throat and pharynx, so exhalation causes it to exit and inhalation causes it to enter. The general rule of heaven and earth's essence is often three parts out for every one part in. Therefore, if no grain is ingested, qi will decline after half a day and be depleted after one day. (The character "tuan" [gathering] is pronounced like "tuan".)
Master Ren explained: This refers to the essence generated from water and grain entering the Stomach, which first emerges from the upper and middle Jiao of the Stomach to irrigate the five zang organs. The "two Jiaos" refer to the Upper Jiao and Middle Jiao. The Upper Jiao emerges from the upper orifice of the Stomach, and the Middle Jiao also resides within the Stomach; hence it is called the "two Jiaos of the Stomach." Grain enters the Stomach and is transmitted to the Lung, allowing the five zang and six fu organs to receive qi. Two separate pathways emerge for Ying and Wei Qi. The clear portion becomes Ying Qi, and the turbid portion becomes Wei Qi. Ying Qi circulates within the vessels, while Wei Qi circulates outside the vessels. The "great qi" is Zong Qi (Pectoral Qi). The chest is the location of Danzhong. The Zong Qi, gathering and not circulating, accumulates in the chest and is named the Sea of Qi. It ascends to the Lung, follows the throat and pharynx to govern respiration: exhaling releases qi, inhaling draws it in. Heaven provides humans with five qi, and Earth provides humans with five flavors. Grain enters the Stomach, transforms into essence, containing five qi and five flavors, thus constituting the essence of heaven and earth. When five grains enter the Stomach, their dregs, fluids, and Zong Qi divide into three tunnels. Hence, the general rule is often three parts out for every one part in. What enters is grain, but what exits is the transformed dregs, transmitted downward in sequence; the fluids irrigate the five zang organs and generate Ying and Wei Qi; the Zong Qi accumulates in the chest to govern respiration. Since there are three exit tunnels, if no grain is ingested, qi declines after half a day and is depleted after one day. Yu Borong stated: According to this chapter, the great qi gathers and does not circulate, accumulating in the chest, named the Sea of Qi, emerging from the Lung, following the throat and pharynx, exiting on exhalation and entering on inhalation. This describes Zong Qi circulating outside the vessels. Generally, the Lung governs the skin and hair. Upon exhalation, the 84,000 pores close; upon inhalation, the 84,000 pores open. This responds to respiration to govern opening and closing. The *Xie Ke Pian* states: Zong Qi accumulates in the chest, emerges from the throat, penetrates the heart vessels, and governs respiration. This describes Zong Qi circulating within the vessels. In one exhalation and one inhalation, the vessels move six cun. Over day and night, 13,500 breaths result in the vessels moving 810 zhang for one cycle. This responds to respiration as vessel qi circulates according to measure. Thus, it is said that Zong Qi flows into the sea; its lower part pours into Qichong, and its upper part travels to the respiratory tract. Those circulating outside the vessels pour directly down into Qichong and fill the skin and hair.
Huangdi said: May I hear about the five flavors of grain? Bo Gao replied: Let me speak fully. Among the five grains: Jing rice is sweet, hemp is sour, soybeans are salty, wheat is bitter, and yellow millet is pungent. Among the five fruits: dates are sweet, plums are sour, chestnuts are salty, apricots are bitter, and peaches are pungent. Among the five livestock: cattle are sweet, dogs are sour, pigs are salty, sheep are bitter, and chickens are pungent. Among the five vegetables: Malva is sweet, leeks are sour, broad beans are salty, Allium macrostemon is bitter, and scallions are pungent. Regarding the five colors: Yellow corresponds to sweet, green to sour, black to salty, red to bitter, and white to pungent. All these five have specific correspondences. Regarding the five colors and dietary suitability: For patients with Spleen disease, suitable foods include Jing rice, beef, dates, and Malva. For patients with Heart disease, suitable foods include wheat, mutton, apricots, and Allium macrostemon. For patients with Kidney disease, suitable foods include soybeans, Huangjuan, pork, chestnuts, and broad beans. For patients with Liver disease, suitable foods include hemp, dog meat, plums, and leeks. For patients with Lung disease, suitable foods include yellow millet, chicken, peaches, and scallions. (" " is identical to "Jing").
Yu Borong stated: The five grains provide nourishment, the five fruits provide assistance, the five livestock provide benefit, and the five vegetables provide supplementation. Consuming them with combined flavors and aromatics replenishes essence and boosts qi. Therefore, the five colors combine with the five flavors, each having specific suitability. The five zang organs internally correspond to the Five Phases and externally to the five colors. The five flavors enter the Stomach, each returning to its preferred organ, and fluids travel along their paths to nourish the five zang organs. Thus, for diseases of the five zang organs, treatment follows the suitability of the five flavors.
The Five Prohibitions: Liver disease prohibits pungent flavors; Heart disease prohibits salty flavors; Spleen disease prohibits sour flavors; Kidney disease prohibits sweet flavors; Lung disease prohibits bitter flavors.
Master Yu stated: The five flavors and five aromas have generating and overcoming relationships, as well as tonifying and draining effects. Therefore, when the five zang organs are diseased, one must prohibit consuming flavors that overcome the affected organ.
The Liver color is green, suitable for sweet flavors; Jing rice, beef, dates, and Malva are all sweet. The Heart color is red, suitable for sour flavors; dog meat, hemp, plums, and leeks are all sour. The Spleen color is yellow, suitable for salty flavors; soybeans, pork, chestnuts, and broad beans are all salty. The Lung color is white, suitable for bitter flavors; wheat, mutton, apricots, and Allium macrostemon are all bitter. The Kidney color is black, suitable for pungent flavors; yellow millet, chicken, peaches, and scallions are all pungent.
The *Zang Qi Fa Shi Lun* states: When the Liver suffers from urgency, urgently consume sweet flavors to relax it; when the Heart suffers from flaccidity, urgently consume sour flavors to astringe it; when the Spleen suffers from dampness, urgently consume bitter flavors to dry it; when the Lung suffers from rebellious qi ascending, urgently consume bitter flavors to drain it; when the Kidney suffers from dryness, urgently consume pungent flavors to moisten it. Color is the manifestation of qi. Urgency, flaccidity, dryness, and dampness indicate disharmony of zang qi. The five zang organs suffer from five types of qi imbalance, so they are suited to be regulated by the five flavors, using yin to harmonize yang. My commentary notes: The *Zang Qi Fa Shi Lun* states that the Spleen suffers from dampness and should urgently consume bitter flavors to dry it, yet it also states that the Spleen color is yellow and should consume salty flavors, such as soybeans, pork, chestnuts, and broad beans. The Spleen is the extreme yin within yin, governing the damp-earth phase, preferring dryness and disliking cold-dampness. Thus, it is suitable to consume bitter flavors to dry it. However, since the Spleen irrigates the other four zang organs, the earth qi must be moistened to flow properly; therefore, it is also suitable to consume salty flavors to moisten it. Thus, the *Yu Ji Zhen Zang Lun* states: The Spleen belongs to Earth, is the solitary zang organ, and irrigates the four directions. If the pulse comes flowing like water, this indicates excess, with disease manifesting externally, so one should urgently consume bitter flavors to dry it. If the pulse resembles a bird's beak, stopping and not moving, this indicates deficiency, with disease located internally, resembling dark-beaked creatures that stop and do not move. Therefore, one should consume salty flavors to nourish its moisture and facilitate irrigation. The Spleen is an earth zang organ, situated in the center. Without the qi of harmony, it presents divisions of excess and deficiency. Hence, there are two aspects of dietary suitability.