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。余知其然
也。不知其何由。愿闻其故。（ 闷同）
任谷庵曰。按五营运大论云。东方生风。风生木。木生酸。酸生肝。肝生筋。南方生热。热生火。
火生苦。苦生心。心生血。是五脏本于五味之所生。而生外合之筋骨血肉也。是以五味入口。而各有
所走。夫心主血。肾主骨。苦
乃火之味。咸乃水之味。苦走骨而咸走血者。阴阳水火之交济也。肺主气。故辛走气。
少俞答曰。酸入于胃。其气涩以收。上之两焦。弗能出入也。不出即留于胃中。胃中和温。则下
注膀胱。膀胱之脆薄以懦。得酸则缩绻。约而不通。水道不行故癃。阴者。积筋之所终也。故酸入而
走筋矣。
任氏曰。五味阴阳之用。辛甘发散为阳。酸苦涌泄为阴。咸味涌泄为阴。淡味渗泄为阳。六者或
收或散。或缓或急。或燥或润。或软或坚。是发散涌泄之中。而又有收散缓急之性矣。上焦开发。宣五
谷味。中焦出气如露。以行水谷之津。酸气收涩。故弗能出于上之两焦。不出。则留于胃而溜于下焦。
注于膀胱矣。膀胱为脬之室。脬居于中。故膀胱之体质脆薄以懦。得酸则易于缩绻。缩则约而不通。水道
不行。故为癃闭。阴者。前阴。积筋骨宗筋也。宗筋者。筋之主也。酸入于宗筋。故走筋也。按经筋
章云。足厥阴之筋。上循阴股。结于阴器络诸筋。其病阴股痛转筋。阴器不用。伤于内则不起。伤于寒则
阴缩入。伤于热则纵挺不收。是足厥阴肝经。主宗筋而外合于通体之筋。
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。
任氏曰。中焦并胃中。出上焦之后。此所受气者。泌糟粕。蒸津液。化其精微。上注于肺脉。乃化而
为血。咸入于胃。其气上走中焦。注于脉者。咸性之上涌也。注于脉则走于血气矣。血者中焦之汁。奉心
神而化赤。咸乃寒水之味。故血与咸相得则凝。凝则燥结。而胃中之汁以滋之。胃中汁竭。则咽路焦枯。
故舌本干而善渴。血脉
者。中焦之道路。咸气上走于中焦。故走血。王子方曰。胃腑水谷之精汁。化而为赤。营于脉中。
人一呼一吸。脉行六寸者。血气之流行也。呼吸不已。血气之行。无少停息。故血凝则胃中之汁注
之。以资其流行。
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。
任氏曰。上焦开发。宣五谷味。熏肤充身泽毛。若雾露之溉。是谓气。辛走气。故其气走于上焦。
上焦者。受中焦之气。而营诸表阳者也。夫营卫之气。生于中焦。皆从上而出。故姜韭之气上熏。则
营卫之气。不时受之。久留心下。则为洞心。辛与上焦之气。俱行于表阳。则开发皮腠而汗出。余伯
荣曰。辛气留于心下而上熏。则为洞心。与气俱行。则与汗共并而出。盖汗乃中焦水谷之液也。王子
方曰。论五味而曰气者。味之性也。
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。
任谷庵曰。炎上作苦。君主之味也。故五谷之气。皆不能胜之。苦性下泄。故入于下脘。三焦者。少
阳相火也。苦性寒。故三焦之道。皆闭塞不通。三焦不通。则入胃之水谷。不得通调布散。故变而为
呕也。夫肾主骨。肾为寒水之脏。苦性寒故走骨。同气相感也。然苦乃火味。故入于下。而复出于上。
以其性下泄而上涌也。余伯荣曰。少阴之上。君火主之。标阳而本寒也。炎上作苦。而苦寒下泄。此少阴
之味也。故能从本从标。天食人以五气。地食人以五味。地之五行。上呈天之六味。是以味合五行。气
合三阴三阳之六气。
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。缓则蛊动。蛊动则令人 心。其气外通于肉。故甘走肉。
任谷庵曰。稼穑作甘。坤土之味也。坤德柔顺。故其气弱小。太阴湿土主气。故令人柔润。柔者
土之性。润乃湿之气也。夫虫乃阴类。胃秉阳明燥热之气。胃若柔而缓。则虫动而上入于胃矣。虫上
食、故令人 心。土气外主于肌肉故甘走肉。马玄台曰。蛊当作虫。
Huangdi asked Shaoyu, "When the five flavors enter the mouth, each has its specific pathway and can induce specific pathologies. Sourness targets the sinews; excessive consumption causes strangury (obstruction of urination). Saltness targets the blood; excessive consumption causes thirst. Pungency targets the Qi; excessive consumption causes a hollow sensation in the heart. Bitterness targets the bones; excessive consumption induces vomiting. Sweetness targets the flesh/muscles; excessive consumption causes mental oppression/stifling sensation in the heart. I know these phenomena occur, but I do not understand their underlying mechanisms. I wish to hear the explanation." (Note: 'Men' 闷 is synonymous with 'Mun' 闷 here, indicating oppression or stifling).
Ren Gu'an stated: According to the *Da Lun on the Five Movements and Transformations*, "The East generates Wind, Wind generates Wood, Wood generates Sourness, Sourness generates Liver, Liver generates Sinews. The South generates Heat, Heat generates Fire, Fire generates Bitterness, Bitterness generates Heart, Heart generates Blood." This indicates that the five Zang organs originate from the generation by the five flavors, which subsequently produce the external correspondences such as sinews, bones, flesh, and blood. Therefore, upon entering the mouth, each flavor has its specific pathway. The Heart governs Blood, and the Kidney governs Bones. Bitterness is the flavor of Fire, and Saltness is the flavor of Water. That Bitterness targets the bones while Saltness targets the blood reflects the mutual interaction and harmonization of Yin-Yang and Water-Fire. The Lung governs Qi; therefore, Pungency targets Qi.
Shaoyu replied, "When Sourness enters the Stomach, its Qi is astringent and contracting. It ascends to the Upper and Middle Jiao but cannot exit or enter freely. If it does not exit, it remains in the Stomach. Due to the warmth of the Stomach, it descends into the Bladder. The wall of the Bladder is thin and fragile; upon contact with Sourness, it contracts and curls, becoming constricted and obstructed. Consequently, the water pathways fail to flow, resulting in strangury. The Yin region is where sinews converge and terminate; thus, Sourness enters and targets the sinews."
Mr. Ren stated: In terms of Yin-Yang applications, Pungency and Sweetness are dispersing and ascending, belonging to Yang; Sourness and Bitterness are inducing vomiting and purging downward, belonging to Yin; Saltness induces vomiting and purges downward, belonging to Yin; and Lightness (Dan) promotes diuresis and purging, belonging to Yang. These six flavors possess properties of contraction or dispersion, slackening or urgency, dryness or moistening, softening or hardening. Within dispersion and induction of vomiting/purging, there are also properties of contraction, dispersion, slackening, and urgency. The Upper Jiao opens and develops, disseminating the flavors of grains and vegetables. The Middle Jiao produces Qi like dew, circulating the fluids and essences of food and drink. Since Sour Qi is astringent, it cannot emerge from the Upper and Middle Jiao. If it does not emerge, it remains in the Stomach and flows into the Lower Jiao, injecting into the Bladder. The Bladder is the chamber of the bladder organ (Pao), which resides centrally. Thus, the Bladder's constitution is thin and fragile. Upon encountering Sourness, it easily contracts and curls. Constriction leads to obstruction, water pathways fail to flow, and strangury results. The Yin region refers to the anterior yin, where sinews, bones, and the Zong Jin (Major Sinew) accumulate. The Zong Jin is the master of the sinews. When Sourness enters the Zong Jin, it targets the sinews. As stated in the *Jing Jin* chapter: "The Foot Jueyin Sinew ascends along the medial thigh, knots at the genitalia, and connects with various sinews. Its pathology involves pain and spasms in the medial thigh, dysfunction of the genitalia. Internal injury leads to impotence; Cold injury leads to retraction of the genitalia; Heat injury leads to flaccidity and inability to retract." This demonstrates that the Foot Jueyin Liver Meridian governs the Zong Jin and externally corresponds to the sinews throughout the body.
Huangdi asked, "Saltness targets the blood; why does excessive consumption cause thirst?" Shaoyu replied, "When Saltness enters the Stomach, its Qi ascends to the Middle Jiao and injects into the vessels, causing Blood and Qi to follow. When Blood combines with Saltness, it coagulates. Coagulation prompts the juices of the Stomach to be injected to dilute it. Continuous injection depletes the Stomach's juices. Depletion leads to drying of the pharyngeal passage, causing dryness of the tongue root and frequent thirst. Blood vessels are the pathways of the Middle Jiao; thus, Saltness enters and targets the blood."
Mr. Ren stated: The Middle Jiao includes the Stomach, located posterior to the Upper Jiao. The Qi received here separates dregs, steams fluids, transforms essences, and sends them upward to the Lung vessels to transform into Blood. When Saltness enters the Stomach, its Qi ascends to the Middle Jiao and injects into the vessels, reflecting the upward-surging nature of Saltness. Injecting into the vessels means it travels with Blood and Qi. Blood is the fluid of the Middle Jiao, transformed into red by the Spirit of the Heart under the influence of Saltness (Cold Water flavor), causing coagulation. Coagulation leads to dryness and knotting, prompting Stomach juices to nourish it. Depletion of Stomach juices causes the pharyngeal passage to become parched, resulting in dryness of the tongue root and thirst. Blood vessels are the pathways of the Middle Jiao; Saltness Qi ascends to the Middle Jiao, thus targeting blood. Wang Zifang stated: The essence-fluids of water and grain in the Stomach transform into red, circulating within the vessels. With each breath, Qi moves six cun in the vessels, representing the circulation of Blood and Qi. Breathing never ceases, so Blood and Qi flow without pause. When Blood coagulates, Stomach juices are injected to aid its circulation.
Huangdi asked, "Pungency targets Qi; why does excessive consumption cause a hollow sensation in the heart?" Shaoyu replied, "When Pungency enters the Stomach, its Qi targets the Upper Jiao. The Upper Jiao receives Qi and nourishes all Yang meridians. The fumes of ginger and leeks irritate the Ying (Nutrient) and Wei (Defensive) Qi, which are frequently affected. Linger-ing in the epigastrium for long periods causes a hollow sensation in the heart. Pungency travels with Qi; thus, when Pungency enters, it exits together with sweat."
Mr. Ren stated: The Upper Jiao opens and develops, disseminating the flavors of grains and vegetables, steaming the skin, filling the body, and moistening the hair, like mist and dew. This is called Qi. Pungency targets Qi, so its Qi targets the Upper Jiao. The Upper Jiao receives Qi from the Middle Jiao to nourish the exterior Yang. Ying and Wei Qi are generated in the Middle Jiao and exit from above. Thus, the fumes of ginger and leeks ascend, irritating Ying and Wei Qi, which linger in the epigastrium, causing a hollow sensation. Pungency travels with Upper Jiao Qi to the exterior Yang, opening the pores and inducing sweat. Yu Borong stated: Pungous Qi lingering in the epigastrium and ascending causes a hollow sensation. Traveling with Qi, it exits combined with sweat, as sweat is the fluid of water and grain from the Middle Jiao. Wang Zifang stated: When discussing flavors as 'Qi', it refers to the nature of the flavor.
Huangdi asked, "Bitterness targets the bones; why does excessive consumption induce vomiting?" Shaoyu replied, "When Bitterness enters the Stomach, the Qi of grains and vegetables cannot overcome it. Entering the lower Wan (pylorus), the pathways of the Triple Burner become closed and obstructed, leading to vomiting. Teeth are the termination of bones; thus, Bitterness enters and targets the bones. It enters and then exits from above, indicating its targeting of bones."
Ren Gu'an stated: "Fire rises and makes Bitterness"; this is the flavor of the Sovereign (Heart/Emperor), so the Qi of grains and vegetables cannot overcome it. Bitterness has a downward-draining nature, so it enters the lower Wan. The Triple Burner belongs to Minister Fire; since Bitterness is cold, the pathways of the Triple Burner become blocked. Obstruction of the Triple Burner prevents the smooth distribution of water and grain from the Stomach, causing vomiting. The Kidney governs bones and is a Cold Water organ; Bitterness is cold, so it targets bones due to resonance of similar energies. However, Bitterness is a Fire flavor, so it enters below and exits above because its nature is both draining downward and surging upward. Yu Borong stated: Above Shao Yin, Sovereign Fire governs; the exterior manifestation is Yang, while the root is Cold. Fire rises making Bitterness, yet Bitterness is cold and drains downward; this is the flavor of Shao Yin. Thus, it can follow either the root or the manifestation. Heaven provides humans with Five Qi, and Earth provides Five Flavors. The Five Elements of Earth present the Six Flavors of Heaven. Hence, flavors correspond to the Five Elements, and Qi corresponds to the Six Qi of Three Yin and Three Yang.
Huangdi asked, "Sweetness targets the flesh/muscles; why does excessive consumption cause mental oppression in the heart?" Shaoyu replied, "When Sweetness enters the Stomach, its Qi is weak and small, unable to reach the Upper Jiao. It remains in the Stomach with the food, making the body soft and moist. Softness of the Stomach leads to laxity; laxity leads to movement of worms (or internal agitation); movement of worms causes mental oppression in the heart. Its Qi extends outward to the muscles; thus, Sweetness targets the muscles."
Ren Gu'an stated: "Sowing and reaping make Sweetness"; this is the flavor of Kun Earth. Kun virtue is soft and compliant, so its Qi is weak. Taiyin Damp Earth governs Qi, causing softness and moisture. Softness is the nature of Earth; moisture is the Qi of Dampness. Worms belong to Yin. The Stomach possesses the Dry-Heat Qi of Yangming. If the Stomach becomes soft and lax, worms will move and ascend into the Stomach. Worms feeding upwards cause mental oppression. Earth Qi externally governs muscles; thus, Sweetness targets muscles. Ma Xuantai stated: 'Gu' (蛊 - worms/agitation) should be read as 'Chong' (虫 - worms).