草生五色，五色之变不可胜视；草生五味，五味之美不可胜极。（此以草言者，木亦在其中矣。青、黄、
赤、白、黑，五色之正也，然色有浅深间杂之异，故五色之变不可胜视；酸、辛、甘、苦、咸，
五味之正也，然味有浓薄优劣之殊，故五味之美不可胜极。即此五色五味之变，已不可穷，而天地万物之化，
又乌得而量哉！）嗜欲不同，各有所通。（物性不齐，各有嗜欲，声色臭味，各有所宜，故各有所通也。）天
食人以五气，地食人以五味。（天以五气食人者，臊气入肝，焦气入心，香气入脾，腥气入肺，腐气入肾也；
地以五味食人者，酸先入肝，苦先入心，甘先入脾，辛先入肺，咸先入肾也。清阳化气出乎天，浊阴成味
出乎地，故天食人以气，地食人以味。此即天地之运，阳阴之化，而人形
之所以成也。）五气入鼻，藏于心肺，上使五色修明，音声能
彰。（五气入鼻，由喉而藏于心肺，以达五脏。心气充则五色修明，肺气充则声音彰着，盖心主血，故华于
面，肺主气，故发于声。）五味入口，藏于肠胃。味有所藏，以养五气；气和而生，津液相成，神
乃自生。（五味入口，由咽而藏于肠胃。胃藏五味，以养五脏之气，而化生津液以成精，精气充而神自生。
人生之道，止于是耳。而其所以成之者，则在于天之气，地之味。气味之以于用者，则在乎药食之间而已。）
五味入胃，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。）谷气津液已行，营卫大通，乃化糟粕，以次传下。（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。）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。）
其大气之抟而不行者，积于胸中，出于肺，循喉咽，故呼则出，吸则入。（大气，宗气也。抟，聚也。
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，故膻中曰“气
海”。）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，以吸而入，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。）谷之五味， 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。）果之五味，枣甘，李酸、
栗咸，杏苦，桃辛。（此五果之味合五行者。）畜之五味，牛甘、犬酸，猪咸，羊苦，鸡辛。（此五
畜之味合五行者。）菜之五味，葵甘，韭酸，藿咸，薤苦，葱辛。（藿，大豆叶也。薤，野蒜也。薤似韭而
无实。此五菜之味合五行者。薤，音械。）五色∶黄色宜甘，清色宜酸，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，宜食粳米饭、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，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。）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，梗米饭、牛肉、枣、葵皆甘；（此下言脏气所宜之味，即“肝苦急，急
食甘以缓之”之意也。）心色赤，宜食酸，犬肉、麻、李、韭皆酸；（心苦缓，急食酸以收之也。）脾色黄，
宜食咸，大豆、豕肉、栗、藿皆咸；（此乃调利机关之义也。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，亦即“脾苦湿，急食苦以燥之”之
意也。）肺色白，宜食苦，麦、羊肉、杏、薤皆苦；（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。（肾苦燥，急食辛以润之。开腠理，致津液以通气也。）五味入口，各有所走，
各有所病∶酸走筋，多食之
令人癃；咸走血，多食之令人渴；辛走气，多食之令人洞心；苦走骨，多食之令人变呕；甘走肉，多食之
令人 心。盖谓酸入于胃，其气涩以收，上之两焦，弗能出入也。（谓上、中二焦涩结不舒也。）不出即
留于胃中，胃中和温，则下注膀胱，膀胱之胞薄以懦，得酸则缩，绻约而不通，水道不行，故
癃。（绻，不分也。约，束也。癃，小水不利也。味过于酸，则上之两焦弗能出入∶若留于胃中，则为
吞酸等疾；若胃中温和不留，则下注膀胱，膀胱得酸则缩，故为癃也。胞者，如女子胞。胞移热于膀胱者，
冲脉，任脉皆起于胞中也。胞，音包，皆指子宫为言也。此“膀胱之胞”者，因音抛，以溲脬为言也。盖胞音
有二，而字则相同，特加“膀胱”二字，以明此非子宫，乃俗名“尿脬”也。）阴者，积筋之所终也，故酸入
而走筋矣。（阴者，阴器也。积筋者，宗筋之所聚也。肝主筋，其味酸，故内为
膀胱之癃，而外走肝经之筋也。酸走筋，筋病无多食酸。）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。（血为水化，咸亦属水，咸与血相得，故走注血脉。若味过于咸，则血凝而结，水液注之，
则津竭而渴。然血脉必化于中焦，故咸入中焦而走血。咸走血，血病无多食咸。）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。辛与气俱行，故辛
入而与汗俱出。（洞心，透心若空也。营诸阳，营养阳分也。辛味属阳，故走上焦之气分。过于辛则开窍而散，
故为洞心，为汗出。辛走气，气病无多食辛。）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。齿者，骨之所终也，故苦入而走骨，故入而复出，知其走骨也。（
苦味性坚而沉，故走骨。味过于苦，则抑遏胃中阳气，不能运化，故五谷
之气不能胜之。三焦之道闭而不通，所以入而复出，其变为呕。又如齿为骨之所终，苦通于骨，内不能受其
气，复从口齿而出，正因其走骨也。苦走骨，骨病无多食苦。）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。（甘性
柔缓，故其气弱小，不能至于上焦。味过于甘，则与谷气留于胃中，令人柔润而缓。久则甘从湿化，致生
诸虫。虫动于胃，甘缓于中，心当 矣。 ，闷也。甘入脾，脾主肉，故甘走肉。甘走肉，肉病无多食甘。）
Grasses grow in five colors, the variations of which are too numerous to see; grasses produce five flavors, the excellence of which is too profound to fully appreciate. (Here, speaking of grasses implies trees as well. Green, yellow, red, white, and black are the primary five colors; however, due to differences in depth and mixture, the variations of the five colors are endless. Sour, pungent, sweet, bitter, and salty are the primary five flavors; yet, due to differences in intensity and quality, the subtleties of the five flavors are inexhaustible. Given that the variations of these five colors and flavors are already unquantifiable, how can one measure the transformations of all things under heaven and earth!) People's preferences differ, each having its own affinity. (The nature of things is not uniform; each has its own preferences for sound, color, odor, and taste, thus each has its specific correspondences.) Heaven nourishes humans with the five Qi, and Earth nourishes humans with the five Flavors. (Heaven nourishes humans through the five Qi: musky Qi enters the Liver, scorched Qi enters the Heart, fragrant Qi enters the Spleen, fishy Qi enters the Lung, and putrid Qi enters the Kidney. Earth nourishes humans through the five Flavors: sour flavor first enters the Liver, bitter flavor first enters the Heart, sweet flavor first enters the Spleen, pungent flavor first enters the Lung, and salty flavor first enters the Kidney. Clear Yang transforms into Qi originating from Heaven, while turbid Yin forms Flavor originating from Earth. Thus, Heaven nourishes humans with Qi, and Earth nourishes humans with Flavor. This reflects the movement of Heaven and Earth, and the transformation of Yin and Yang, which constitute the human form.) The five Qi enter through the nose and are stored in the Heart and Lung, causing the complexion to become bright and lustrous, and the voice to be resonant. (The five Qi enter through the nose, pass through the throat, and are stored in the Heart and Lung, reaching the Zang-Fu organs. When Heart Qi is sufficient, the complexion is bright; when Lung Qi is sufficient, the voice is clear. Since the Heart governs Blood, its brilliance manifests on the face; since the Lung governs Qi, it manifests in the voice.) The five Flavors enter through the mouth and are stored in the intestines and stomach. The stored flavors nourish the Qi of the five Zang organs; when Qi is harmonious, life activities arise, fluids are generated, and Shen (Spirit) naturally emerges. (The five Flavors enter through the mouth, pass through the pharynx, and are stored in the intestines and stomach. The Stomach stores the five Flavors to nourish the Qi of the five Zang organs, transforming them into body fluids to generate Essence. When Essence and Qi are abundant, Shen naturally arises. This is the essence of human life. Its formation depends on the Qi of Heaven and the Flavor of Earth. The application of Qi and Flavor lies within medicines and foods.) After the five Flavors enter the Stomach, they travel to their respective preferred organs: sour grain flavor travels first to the Liver; bitter grain flavor travels first to the Heart; sweet grain flavor travels first to the Spleen; pungent grain flavor travels first to the Lung; salty grain flavor travels first to the Kidney. (The five Zang organs have different preferences, so the travel of the five flavors has a sequence. With this sequence comes interaction, involving generation, restriction, assistance, and guidance, linking the five Zang organs.) After the grain Qi and body fluids circulate, Ying (Nutritive) and Wei (Defensive) Qi flow freely, turning into waste products that are transmitted downward in order. (Grain Qi enters Ying and Wei; its waste matter descends as urine and feces, transmitting sequentially out through the Large Intestine and Bladder orifices.) The refined essences first emerge from the Stomach, reach the Upper and Lower Jiao, and irrigate the five Zang organs, separating into two pathways: the routes of Ying and Wei Qi. (The essence of grain emerges from the Stomach, i.e., the Middle Jiao, then reaches the Upper and Lower Jiao to irrigate the five Zang organs. "Zhi" means to arrive; "Gai" means to irrigate. "Two pathways" refers to the clear part entering Ying, which flows within the vessels, and the turbid part entering Wei, which flows outside the vessels. Thus, Ying governs Blood and nourishes internally, while Wei governs Qi and distributes externally, distinguishing the paths of Ying and Wei.) The great Qi that gathers but does not circulate accumulates in the chest, emerges from the Lung, follows the throat, so it exits during exhalation and enters during inhalation. (Great Qi is Zong Qi (Gathering Qi). "Tuan" means gathering. There are 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 respiration. Thus, Dan Zhong is called the "Sea of Qi".) The essence and Qi of Heaven and Earth generally follow a ratio of three parts out for every one part in. Therefore, if no food is consumed for half a day, Qi declines; if no food is consumed for a day, Qi becomes deficient. (Human respiration connects with the essence and Qi of Heaven and Earth to form our True Qi. True Qi is received from Heaven and combined with Grain Qi to fill the body. However, heavenly Qi enters via inhalation, while grain Qi exits via exhalation. In terms of total volume, three parts exit for every one part that enters. Because more exits than enters, not eating for half a day causes Grain-derived Qi to weaken, and not eating for a day causes it to diminish. Those who know that Qi is the treasure of the body and understand the profound methods of nourishing Qi can discuss the Dao.) The five flavors of grains: Rice is sweet, Sesame is sour, Soybean is salty, Wheat is bitter, Yellow Millet is pungent. ("Jing" is commonly written as "Geng". Ma refers to sesame. Soybeans include yellow, black, green, and white varieties. Shu is glutinous millet, used for brewing wine, known as yellow rice in the north. These five grains' flavors correspond to the Five Elements. Geng sounds like 'geng'.) The five flavors of fruits: Dates are sweet, Plums are sour, Chestnuts are salty, Apricots are bitter, Peaches are pungent. (These five fruits' flavors correspond to the Five Elements.) The five flavors of livestock: Beef is sweet, Dog meat is sour, Pork is salty, Mutton is bitter, Chicken is pungent. (These five livestock flavors correspond to the Five Elements.) The five flavors of vegetables: Malva is sweet, Garlic chives are sour, Soybean leaves are salty, Wild leek is bitter, Scallion is pungent. (Huo refers to soybean leaves. Xie refers to wild garlic, resembling chives but without flowers. These five vegetables' flavors correspond to the Five Elements. Xie sounds like 'xie'.) Five colors: Yellow corresponds to Sweet, Green to Sour, Black to Salty, Red to Bitter, White to Pungent. These five categories each have specific appropriateness, referring to the correspondence between the five colors and flavors. (This describes the combination of five colors and five flavors.) For Spleen disease, one should eat Jing rice, beef, dates, and malva. (This section discusses flavors suitable for Zang organ diseases. The Spleen belongs to Earth, and Sweet flavor enters the Spleen, so these sweet foods are appropriate.) For Heart disease, one should eat wheat, mutton, apricots, and wild leeks. (The Heart belongs to Fire, and Bitter flavor enters the Heart, so these bitter foods are appropriate.) For Kidney disease, one should eat soybean sprouts, pork, chestnuts, and soybean leaves. (Soybean sprouts are germinated soybeans. The Kidney belongs to Water, and Salty flavor enters the Kidney, so these salty foods are appropriate.) For Liver disease, one should eat sesame, dog meat, plums, and garlic chives. (The Liver belongs to Wood, and Sour flavor enters the Liver, so these sour foods are appropriate.) For Lung disease, one should eat yellow millet, chicken, peaches, and scallions. (The Lung belongs to Metal, and Pungent flavor enters the Lung, so these pungent foods are appropriate. The above five sections use the flavor corresponding to the affected Zang organ to treat diseases of that organ.) Five Prohibitions: Liver disease prohibits Pungent flavor, (Pungent belongs to Metal, which restricts Liver Wood.) Heart disease prohibits Salty flavor, (Salty belongs to Water, which restricts Heart Fire.) Spleen disease prohibits Sour flavor, (Sour belongs to Wood, which restricts Spleen Earth.) Kidney disease prohibits Sweet flavor, (Sweet belongs to Earth, which restricts Kidney Water.) Lung disease prohibits Bitter flavor. (Bitter belongs to Fire, which restricts Lung Metal.) Liver color is green, so it suits Sweet flavor; Jing rice, beef, dates, and malva are all sweet. (This section discusses flavors suitable for Zang Qi, reflecting the principle "When the Liver suffers from tension, quickly consume Sweet to relax it.") Heart color is red, so it suits Sour flavor; dog meat, sesame, plums, and garlic chives are all sour. (When the Heart suffers from laxity, quickly consume Sour to astringe it.) Spleen color is yellow, so it suits Salty flavor; soybeans, pork, chestnuts, and soybean leaves are all salty. (This reflects the principle of regulating mechanisms. The Kidney is the gate of the Stomach, and the Spleen and Stomach are exterior-interior paired. Thus, Salty is used to soften and facilitate the gate; once the gate is open, Stomach Qi moves, allowing Spleen Qi to transform. Hence, the Spleen's suitable flavor differs from other Zang organs, reflecting "When the Spleen suffers from dampness, quickly consume Bitter to dry it.") Lung color is white, so it suits Bitter flavor; wheat, mutton, apricots, and wild leeks are all bitter. (When the Lung suffers from rebellious Qi, quickly consume Bitter to drain it.) Kidney color is black, so it suits Pungent flavor; yellow millet, chicken, peaches, and scallions are all pungent. (When the Kidney suffers from dryness, quickly consume Pungent to moisten it. This opens the interstices, promotes fluid distribution, and facilitates Qi movement.) The five Flavors enter the mouth, each traveling to a specific location and potentially causing specific diseases: Sour travels to Sinews; excessive consumption leads to strangury. Salty travels to Blood; excessive consumption leads to thirst. Pungent travels to Qi; excessive consumption leads to hollow heart sensation. Bitter travels to Bones; excessive consumption leads to vomiting. Sweet travels to Flesh; excessive consumption leads to abdominal fullness/stifling. Sour enters the Stomach, its Qi being astringent and contracting, unable to ascend and descend through the Upper and Middle Jiao. (Referring to stagnation in the Upper and Middle Jiao.) If it remains in the Stomach, the warm Stomach environment causes it to descend into the Bladder. The Bladder's sac is thin and weak; upon contact with Sour, it contracts and constricts, blocking the water passages, resulting in strangury. (Juan means indistinct; Yue means binding. Strangury refers to difficult urination. Excessive Sour prevents proper circulation in the Upper and Middle Jiao; if retained in the Stomach, it causes acid regurgitation; if it descends to the Bladder, contraction occurs, causing strangury. The term "Ba" here refers to the bladder sac, distinct from the uterus, though phonetically similar. It clarifies this is the urinary bladder, not the uterus.) The Yin organ is the termination where tendons gather, so Sour travels to the Sinews. (Yin refers to the genitalia. Ji Jin refers to the convergence of Zong Jin. The Liver governs Sinews and its flavor is Sour, so internally it causes Bladder strangury and externally travels to Liver channel sinews. For Sinew diseases, avoid excessive Sour.) Salty enters the Stomach, its Qi ascends to the Middle Jiao and enters the vessels, causing Blood and Qi to flow. Salt combines with Blood, causing coagulation; the Stomach then secretes juices to dilute it, depleting Stomach fluids, leading to dry throat and tongue root, and thirst. Vessels are the pathway of the Middle Jiao, so Salty travels to Blood. (Blood is derived from Water, and Salty also belongs to Water; thus, they interact and travel together. Excessive Salty causes blood coagulation and fluid depletion. Since vessels are formed in the Middle Jiao, Salty enters there and travels to Blood. For Blood diseases, avoid excessive Salty.) Pungent enters the Stomach, its Qi travels to the Upper Jiao. The Upper Jiao receives Qi and nourishes the Yang channels. The fumes of Ginger and Chives stimulate Ying and Wei Qi; prolonged retention below the heart causes a hollow heart sensation. Pungent travels with Qi, so it exits with sweat. (Dong Xin refers to a hollow feeling in the heart. Nourishing Yang refers to benefiting the Yang aspect. Pungent is Yang in nature, so it ascends to the Upper Jiao Qi level. Excessive Pungent opens pores and disperses, causing hollow heart sensation and sweating. For Qi diseases, avoid excessive Pungent.) Bitter enters the Stomach; the Qi of the five grains cannot overcome it. Entering the lower Wan, it closes the pathways of the Three Jiao, leading to vomiting. Teeth are the termination of Bones, so Bitter travels to Bones, entering and exiting through the mouth, confirming its path to Bones. (Bitter is firm and sinking, thus traveling to Bones. Excessive Bitter suppresses Stomach Yang, preventing digestion, closing the Three Jiao, and causing vomiting. As teeth are the end of bones, Bitter connects to bones; inability to absorb it internally causes it to exit orally, confirming its path to Bones. For Bone diseases, avoid excessive Bitter.) Sweet enters the Stomach; its Qi is weak and cannot reach the Upper Jiao, remaining with the food in the Stomach, making the body soft and moist. Soft Stomach leads to relaxation; relaxation allows parasites to move; moving parasites cause stifling sensation in the heart. Its Qi extends externally to Flesh, so Sweet travels to Flesh. (Sweet is soft and relaxing, hence its weak Qi. Excessive Sweet remains with grain Qi, causing softness and relaxation. Over time, Sweet transforms into Dampness, generating parasites. Parasite movement causes stifling. Men denotes stifling. Sweet enters the Spleen, which governs Flesh, so Sweet travels to Flesh. For Flesh diseases, avoid excessive Sweet.)