（灵枢五味论 全）
黄帝问于少俞曰∶五味入于口也，各有所走，各有所病。酸走筋，多食之令人窿；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。余知其然也，不知其何由，愿闻其故。（癃，良
中切。 ，美本切。）少俞答曰∶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，故窿。（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。愚按∶阴阳别论有云女子胞者，气厥论有云胞移热于膀胱者，五音五味篇有云冲脉任脉皆起于胞中者，
凡此胞字皆音包，乃以子宫为言也。此节云膀胱之胞者，其音抛，以溲脬为言也。盖胞音有二，而字则相同，恐人难辨，
故在本篇特加膀胱二字，以明此非子宫，正欲辨其疑似耳。奈何后人不解其意，俱读为包，反因经语，遂认膀胱与胞为
二物。故在类纂则曰膀胱者胞之室，王安道则曰膀胱为津液之府，又有胞居膀胱之室之说，甚属不经。夫脬即膀胱，膀
胱即脬也，焉得复有一物耶？致资后学之疑，莫知所辨，皆见之不真耳，知者当详察之。）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。又宣明五
气篇曰∶酸走筋，筋病无多食酸。）
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。又宣明五气篇曰∶咸走血，血病无多食咸。）
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，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。又宣明五气篇曰∶辛走气，气病无多食辛。）
黄帝曰∶苦走骨，多食之令人变呕何也？少俞曰∶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。又宣明五气篇曰∶苦走骨，骨病无多食苦。）
黄帝曰∶甘走肉，多食之令人 心何也？少俞曰∶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。宣明五气篇曰∶甘走肉，肉病无多食甘。）
*Ling Shu: Treatise on the Five Flavors* (Full Text)
Huangdi asked Shaoyu, saying: When the five flavors enter the mouth, each has its specific pathway and each can cause specific diseases. Sourness travels to the sinews; excessive consumption causes *long* (obstruction of urination). Saltiness travels to the blood; excessive consumption causes thirst. Pungency travels to the Qi; excessive consumption causes a sensation of emptiness in the heart (*dong xin*). Bitterness travels to the bones; excessive consumption causes vomiting. Sweetness travels to the flesh; excessive consumption causes a feeling of stuffiness in the heart. I know these phenomena occur, but I do not understand their underlying mechanism. I wish to hear the reason behind them. (The character "long" is pronounced as *liang zhong qie*. The character "men" is pronounced as *mei ben qie*.)
Shaoyu replied: When sourness enters the stomach, its Qi is astringent and contracting, and upon reaching the upper and middle Jiao, it cannot circulate freely. (This means the Qi in the upper and middle Jiao becomes stagnant and constrained.) If it does not circulate, it remains in the stomach. Due to the warm nature of the stomach, it flows downward into the bladder. The wall of the bladder's sac is thin and soft; upon contact with sourness, it contracts and curls, becoming constricted and obstructed, causing the water pathways to fail to flow, thus resulting in *long* (urinary obstruction). ("Quan" means not separating; "yue" means binding; "long" refers to difficult or incomplete urination. Excessive sourness prevents the Qi of the upper and middle Jiao from circulating; if retained in the stomach, it leads to conditions like acid regurgitation. If the stomach remains warm and does not retain it, it flows down to the bladder, where the bladder contracts due to sourness, causing *long*. In my commentary: The *Treatise on Yin-Yang Distinctions* mentions the uterus (bao); the *Treatise on Qi Reversal* mentions heat transferring from the uterus to the bladder; the *Treatise on Five Tones and Five Flavors* states that the Chong and Ren meridians originate from the uterus. In all these instances, "bao" is pronounced as "bao" and refers to the uterus. However, the phrase "bladder's bao" in this section is pronounced as "pao" and refers to the urinary bladder (paodang). Since "bao" has two pronunciations but the same character, to avoid confusion, the text specifically adds "bladder" to clarify that this is not the uterus, aiming to distinguish between these similar concepts. Regrettably, later scholars misunderstood this intent, reading it as "bao," and mistakenly believed the bladder and the uterus are two distinct organs based on the classic text. For instance, *Lei Zuan* states the bladder is the chamber of the uterus; Wang Andao stated the bladder is the mansion of body fluids, and there are theories about the uterus residing within the bladder's chamber, which are highly absurd. The paodang is the bladder, and the bladder is the paodang; how could there be another separate entity? This has caused confusion among later students who do not know how to distinguish them, solely due to imprecise understanding. Those with insight should examine this carefully.) The yin organ (external genitalia) is the termination point where sinews gather; therefore, sourness enters and travels to the sinews. (The yin organ refers to the external genitalia. Ji jin refers to the gathering of Zong Jin. The Liver governs the sinews, and its flavor is sour; thus, internally it can cause bladder *long*, and externally it travels to the sinews of the Liver meridian. Additionally, the *Treatise on Manifestations of the Five Qi* states: Sourness travels to the sinews; those with sinew diseases should not consume excessive sourness.)
Huangdi said: Saltiness travels to the blood, and excessive consumption causes thirst. Why is this? Shaoyu said: When saltiness enters the stomach, its Qi moves upward to the middle Jiao and injects into the vessels, causing the Blood and Qi to follow. When Blood combines with saltiness, it coagulates. Once coagulated, the juices of the stomach are drawn into the vessels to dilute it. If too much juice is drawn, the stomach fluids become depleted. Depletion leads to dryness in the throat passage, causing the root of the tongue to become dry and inducing thirst. The blood vessels are the pathways of the middle Jiao; therefore, saltiness enters and travels to the blood. (Blood is transformed from water, and saltiness also belongs to Water; thus, when saltiness combines with blood, it travels and injects into the blood vessels. If the flavor is excessively salty, the blood coagulates and knots, drawing in water fluids, leading to fluid depletion and thirst. Since blood vessels must be generated in the middle Jiao, saltiness enters the middle Jiao and travels to the blood. Additionally, the *Treatise on Manifestations of the Five Qi* states: Saltiness travels to the blood; those with blood diseases should not consume excessive saltiness.)
Huangdi said: Pungency travels to the Qi, and excessive consumption causes a sensation of emptiness in the heart (*dong xin*). Why is this? Shaoyu said: When pungency enters the stomach, its Qi travels to the upper Jiao. The upper Jiao receives Qi and nourishes the Yang aspects. The aromas of ginger and leeks fumigate the upper Jiao, and the Ying (Nutritive) and Wei (Defensive) Qi are frequently affected by it. Over time, it lingers below the heart, causing a sensation of emptiness in the heart. Pungency travels together with Qi; therefore, when pungency enters, it exits along with sweat. (*Dong xin* refers to a penetrating sensation of emptiness in the chest. Nourishing the Yang refers to nourishing the Yang divisions. Pungency belongs to Yang, so it travels to the Qi aspect of the upper Jiao. Excessive pungency opens the pores and disperses, causing *dong xin* and sweating. Additionally, the *Treatise on Manifestations of the Five Qi* states: Pungency travels to the Qi; those with Qi diseases should not consume excessive pungency.)
Huangdi said: Bitterness travels to the bones, and excessive consumption causes vomiting. Why is this? Shaoyu said: When bitterness enters the stomach, the Qi of the five grains cannot overcome it. Upon entering the lower Wan, the pathways of the Three Jiao become closed and obstructed, resulting in vomiting. The teeth are the termination of the bones; therefore, bitterness enters and travels to the bones. Because it enters and then re-emerges, we know it travels to the bones. (Bitterness is firm and sinking in nature, so it travels to the bones. Excessive bitterness suppresses the Yang Qi in the stomach, preventing transformation and transportation, so the Qi of the five grains cannot overcome it. The pathways of the Three Jiao become closed and obstructed, causing the bitter substance to enter and then re-emerge, transforming into vomiting. Furthermore, since the teeth are the termination of the bones, and bitterness connects to the bones, if the interior cannot accept it, its Qi exits through the mouth and teeth, confirming its travel to the bones. Additionally, the *Treatise on Manifestations of the Five Qi* states: Bitterness travels to the bones; those with bone diseases should not consume excessive bitterness.)
Huangdi said: Sweetness travels to the flesh, and excessive consumption causes a feeling of stuffiness in the heart. Why is this? Shaoyu said: When sweetness enters the stomach, its Qi is weak and small, unable to reach the upper Jiao. Instead, it remains in the stomach along with the food, making the stomach soft and moist. A soft stomach becomes relaxed; relaxation causes worms to move; movement of worms causes a feeling of stuffiness in the heart. Its Qi extends outward to the flesh; therefore, sweetness travels to the flesh. (Sweetness is soft and relaxing, so its Qi is weak and cannot reach the upper Jiao. Excessive sweetness remains in the stomach with the grain Qi, making the body soft and relaxed. Over time, sweetness transforms into dampness, generating various parasites. As parasites move in the stomach and sweetness relaxes the interior, the heart area feels stuffy. "Men" means stuffiness. Sweetness enters the Spleen, and the Spleen governs the flesh; therefore, sweetness travels to the flesh. The *Treatise on Manifestations of the Five Qi* states: Sweetness travels to the flesh; those with flesh diseases should not consume excessive sweetness.)