氣味辛甘發散爲陽，酸苦涌泄爲陰。
气味辛甘发散为阳，酸苦涌泄为阴。
qì wèi xīn gān fā sàn wéi yáng, suān kǔ yǒng xiè wéi yīn.
Among the qi and flavours, acrid and sweet disperse and vent, and so are yang; sour and bitter make one vomit and drain, and so are yin.
本篇先以厚薄分陰陽（味厚者為陰，薄為陰之陽），再以此句統分五味之陰陽，是五味理論的核心條文。
脾胃者，倉廩之官，五味出焉。
脾胃者，仓廪之官，五味出焉。
pí wèi zhě, cāng lǐn zhī guān, wǔ wèi chū yān.
The spleen and stomach are the office of the granary. The five flavours issue from it.
本篇言五味出於脾胃之納化，與第五篇「五味所入」「酸苦甘辛鹹」之五味同源：彼言五味入五藏，此言五味出倉廩，一出一人，職守相對。
草生五色，五色之變，不可勝視；草生五味，五味之美，不可勝極。嗜欲不同，各有所通。
草生五色，五色之变，不可胜视；草生五味，五味之美，不可胜极。嗜欲不同，各有所通。
cǎo shēng wǔ sè, wǔ sè zhī biàn, bù kě shèng shì; cǎo shēng wǔ wèi, wǔ wèi zhī měi, bù kě shèng jí. shì yù bù tóng, gè yǒu suǒ tōng.
Grasses produce the five colours, and the changes of the five colours cannot all be seen; grasses produce the five flavours, and the excellence of the five flavours cannot be exhausted. Desires differ, and each finds its own way in.
本篇言五味出於草、地以之食人，與第五篇「五味所入」（酸入肝、苦入心、甘入脾、辛入肺、鹹入腎）相為表裡：彼言入五藏，此言出於草而養五氣。「勝」讀 shèng，盡也。
此五味之所傷也，故心欲苦，肺欲辛，肝欲酸，脾欲甘，腎欲鹹，此五味之所合也。
此五味之所伤也，故心欲苦，肺欲辛，肝欲酸，脾欲甘，肾欲咸，此五味之所合也。
cǐ wǔ wèi zhī suǒ shāng yě,gù xīn yù kǔ, fèi yù xīn, gān yù suān, pí yù gān, shèn yù xián, cǐ wǔ wèi zhī suǒ hé yě.
This is the harm done by the five flavours: each nourishes its own organ, and taken to excess it harms the organ that organ overcomes. So the heart wants bitterness, the lung acridity, the liver sourness, the spleen sweetness, the kidney saltiness — this is how the five flavours are matched to the five storing organs.
本篇五味兩義：一為「五味之所傷」（偏嗜則其所勝之藏受病），一為「五味之所合」（心欲苦、肺欲辛、肝欲酸、脾欲甘、腎欲鹹）。與第五篇「五味所入」、第九篇「地食人以五味」互見。
五味入口，藏於胃，以養五藏氣。氣口亦太陰也，是以五藏六府之氣味，皆出於胃，變見於氣口。
五味入口，藏于胃，以养五藏气。气口亦太阴也，是以五藏六府之气味，皆出于胃，变见于气口。
wǔ wèi rù kǒu, cáng yú wèi, yǐ yǎng wǔ zàng qì. qì kǒu yì tài yīn yě, shì yǐ wǔ zàng liù fǔ zhī qì wèi, jiē chū yú wèi, biàn xiàn yú qì kǒu.
The five flavours enter the mouth and are stored in the stomach, and thereby nourish the qi of the five storing organs. The qi mouth too is the greater yin; therefore the qi and flavour of the five storing organs and six palaces all come out of the stomach, and their changes appear at the qi mouth.
本篇五味入口而「藏於胃，以養五藏氣」，為下文氣口獨為五藏主之張本。與第五篇「五味所入」、第九篇「地食人以五味」、第十篇「五味之所合」互見；本篇重在味先入胃而後及於藏，故診氣口可以知五味所養之得失。
此五者，有辛、酸、甘、苦、鹹，各有所利，或散或收，或緩或急，或堅，或耎，四時五藏，病隨五味所宜也。
此五者，有辛、酸、甘、苦、咸，各有所利，或散或收，或缓或急，或坚，或软，四时五藏，病随五味所宜也。
Cǐ wǔ zhě, yǒu xīn, suān, gān, kǔ, xián, gè yǒu suǒ lì, huò sàn huò shōu, huò huǎn huò jí, huò jiān, huò ruǎn, sì shí wǔ zàng, bìng suí wǔ wèi suǒ yí yě.
These five have acrid, sour, sweet, bitter and salty; each has what it serves. Some disperse, some gather; some relax, some hasten; some firm, some soften. The four seasons and the five viscera — illness follows what the five flavours suit.
「此五者，有辛、酸、甘、苦、鹹，各有所利……病隨五味所宜也」：本篇五味之義，不在滋味而在所宜——同一苦味，於腎為補而於脾為瀉；同一辛味，於肝為補而於肺為瀉。故末句不曰「隨五味」而曰「隨五味所宜」，所宜者，視五臟之所欲與四時之所值而定。與第三篇「陰之所生，本在五味；陰之五宫，傷在五味」、第五篇「辛甘發散為陽，酸苦涌泄爲陰」、第九篇「五味」之所已載者同條而義別：彼論五味之養與傷、與陰陽之屬，本篇則以五味為補瀉之具，而其取捨全係乎臟。
五味所入：酸入肝，辛入肺，苦入心，鹹入腎，甘入脾，是謂五入。
五味所入：酸入肝，辛入肺，苦入心，咸入肾，甘入脾，是谓五入。
Wǔ wèi suǒ rù: suān rù gān, xīn rù fèi, kǔ rù xīn, xián rù shèn, gān rù pí, shì wèi wǔ rù.
Where the five flavours enter: sour enters the liver, acrid enters the lung, bitter enters the heart, salty enters the kidney, sweet enters the spleen. This is called the fivefold entry.
「五味所入：酸入肝，辛入肺，苦入心，鹹入腎，甘入脾，是謂五入」：本篇五味之義，一言以蔽之曰「入」——五味不是養人之具，而是各有所歸之物；酸與肝同屬木、苦與心同屬火、甘與脾同屬土、辛與肺同屬金、鹹與腎同屬水。下文「五味所禁」一條即本條之反用：既知其所入，則知氣病者禁辛、血病者禁鹹、骨病者禁苦、肉病者禁甘、筋病者禁酸。與第三篇「陰之所生，本在五味；陰之五宫，傷在五味」、第五篇「辛甘發散為陽，酸苦涌泄爲陰」、第二十二篇「此五者，有辛、酸、甘、苦、鹹，各有所利」及該篇以五味為補瀉之具者同條而義別：彼論五味之養與傷、其陰陽之屬與補瀉之用，本篇則止言其所入之位，而一切禁忌由是而生。
夫五味入口，藏於胃，脾爲之行其精氣，津液在脾，故令人口甘也。此肥美之所發也，此人必數食甘美而多肥也。
夫五味入口，藏于胃，脾为之行其精气，津液在脾，故令人口甘也。此肥美之所发也，此人必数食甘美而多肥也。
Fú wǔ wèi rù kǒu, cáng yú wèi, pí wéi zhī xíng qí jīng qì, jīn yè zài pí, gù lìng rén kǒu gān yě. Cǐ féi měi zhī suǒ fā yě, cǐ rén bì shuò shí gān měi ér duō féi yě.
Now the five flavours enter the mouth and are stored in the stomach, and the spleen moves their essential qi for it; the fluids lodge in the spleen, and so the mouth is made sweet. This is brought on by rich and fine food: such a person must often eat sweet and fine things, and much fat.
「夫「五」讀 wǔ「味」讀 wèi入口，「藏」讀 cáng於胃」——**本篇「五味」1見**；**藏讀 cáng，藏納之藏，不讀 zàng**；**本站第十一篇「五味入口，藏於胃，以養五藏氣」與此全同，本篇則進而言脾為胃行其精氣，故令人口甘**；「脾」讀 pí、**脾讀 pí**。
夫變化之爲用也，在天爲𤣥，在人爲道，在地爲化。化生五味，道生智，𤣥生神。
夫变化之为用也，在天为玄，在人为道，在地为化。化生五味，道生智，玄生神。
Fú biàn huà zhī wéi yòng yě, zài tiān wéi xuán, zài rén wéi dào, zài dì wéi huà. Huà shēng wǔ wèi, dào shēng zhì, xuán shēng shén.
As for the working of change: in heaven it is the mysterious, in the human being it is the dao, in earth it is transformation. Transformation brings forth the five flavours, the dao brings forth wisdom, and the mysterious brings forth spirit.
「化生五味」——**「五味」讀 wǔ wèi，本篇1見**；**本篇以五味屬「化」，與「道生智」「𤣥生神」三者並列**；**「𤣥」讀 xuán，底本作「𤣥」不从「玄」，本篇二見，已入校勘**；**「智」讀 zhì；「化」讀 huà**
歧伯曰：東方生風，風生木，木生酸，酸生肝，肝生筋，筋生心。其在天爲𤣥，在人爲道，在地爲化，化生五味，道生智，𤣥生神，化生氣。神在天爲風，在地爲木，在體爲筋，在氣爲柔，在藏爲肝，其性爲暄，其德爲和，其用爲動，其色爲蒼，其化爲榮，其蟲毛，其政爲散，其令宣發，其變摧拉，其眚爲隕，其味爲酸，其志爲怒，怒傷肝，悲勝怒，風傷肝，燥勝風，酸傷筋，辛勝酸。
歧伯曰：东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心。其在天为玄，在人为道，在地为化，化生五味，道生智，玄生神，化生气。神在天为风，在地为木，在体为筋，在气为柔，在藏为肝，其性为暄，其德为和，其用为动，其色为苍，其化为荣，其虫毛，其政为散，其令宣发，其变摧拉，其眚为陨，其味为酸，其志为怒，怒伤肝，悲胜怒，风伤肝，燥胜风，酸伤筋，辛胜酸。
Qí bó yuē: dōng fāng shēng fēng, fēng shēng mù, mù shēng suān, suān shēng gān, gān shēng jīn, jīn shēng xīn. Qí zài tiān wéi xuán, zài rén wéi dào, zài dì wéi huà, huà shēng wǔ wèi, dào shēng zhì, xuán shēng shén, huà shēng qì. Shén zài tiān wéi fēng, zài dì wéi mù, zài tǐ wéi jīn, zài qì wéi róu, zài zàng wéi gān, qí xìng wéi xuān, qí dé wéi hé, qí yòng wéi dòng, qí sè wéi cāng, qí huà wéi róng, qí chóng máo, qí zhèng wéi sàn, qí lìng xuān fā, qí biàn cuī lā, qí shěng wéi yǔn, qí wèi wéi suān, qí zhì wéi nù, nù shāng gān, bēi shèng nù, fēng shāng gān, zào shèng fēng, suān shāng jīn, xīn shèng suān.
Qi Bo said: the east generates wind, wind generates wood, wood generates sour, sour generates the liver, the liver generates the sinews, and the sinews generate the heart. In heaven it is the dark, in the human being it is the dao, in earth it is transformation; transformation generates the five flavours, the dao generates wisdom, the dark generates spirit, and transformation generates qi. Spirit is wind in heaven, wood in earth, sinew in the body, softness in qi, and the liver among the viscera. Its nature is warmth, its virtue harmony, its action movement, its colour blue-green, its transformation flowering, its creature the hairy, its governance dispersal, its command to spread and issue forth, its change to snap and pull, its calamity falling, its flavour sour, and its emotion anger. Anger harms the liver and sorrow overcomes anger; wind harms the liver and dryness overcomes wind; sour harms the sinews and acridity overcomes sour.
「化生五味」——**「五味」本篇1見，止在東方一條**；**此句與「道生智」「𤣥生神」並列，是「在地爲化」之所生**；**下文五方各出其味：酸、苦、甘、辛、鹹，本篇「味」6見**；**「𤣥」讀 xuán，是「玄」之異寫，照錄不改，已入校勘**
陰之所生，本在五味，陰之五宫，傷在五味。是故味過於酸，肝氣以津，脾氣乃絶。味過於鹹，大骨氣勞，短肌，心氣抑。
阴之所生，本在五味，阴之五宫，伤在五味。是故味过于酸，肝气以津，脾气乃绝。味过于咸，大骨气劳，短肌，心气抑。
Yīn zhī suǒ shēng, běn zài wǔ wèi, yīn zhī wǔ gōng, shāng zài wǔ wèi. shì gù wèi guò yú suān, gān qì yǐ jīn, pí qì nǎi jué. wèi guò yú xián, dà gǔ qì láo, duǎn jī, xīn qì yì.
What yin generates has its root in the five flavours, and the five viscera that store jing are harmed by those same five flavours. Thus when sour is in excess the liver qi flows over and the spleen qi comes to an end; when salt is in excess the qi of the great bones is toiled, the flesh shortens, and the heart qi is held down.
「陰之所生，本在五味」——五味養陰，亦能傷陰；故下文曰「陰之五宫，傷在五味」；宫讀 gōng；**「五味」本篇3見**
根于外者亦五，故生化之别，有五氣、五味、五色、五類、五宜也。帝曰：何謂也？歧伯曰：根于中者，命曰神機，神去則機息。根于外者，命曰氣立，氣止則化絶。故各有制，各有勝，各有生，各有成。
根于外者亦五，故生化之别，有五气、五味、五色、五类、五宜也。帝曰：何谓也？歧伯曰：根于中者，命曰神机，神去则机息。根于外者，命曰气立，气止则化绝。故各有制，各有胜，各有生，各有成。
Gēn yú wài zhě yì wǔ, gù shēng huà zhī bié, yǒu wǔ qì, wǔ wèi, wǔ sè, wǔ lèi, wǔ yí yě. Dì yuē: hé wèi yě? Qí bó yuē: gēn yú zhōng zhě, mìng yuē shén jī, shén qù zé jī xī. Gēn yú wài zhě, mìng yuē qì lì, qì zhǐ zé huà jué. Gù gè yǒu zhì, gè yǒu shèng, gè yǒu shēng, gè yǒu chéng.
What is rooted without is also five; hence the distinctions of engendering and transforming are the five qi, the five flavours, the five colours, the five classes and the five suitabilities. Huang Di said: what does that mean? Qi Bo said: what is rooted within is named the spirit mechanism — when the spirit goes the mechanism ceases. What is rooted without is named the standing of qi — when the qi stops transformation is cut off. Therefore each has its constraint, each its prevailing, each its engendering, each its completion.
**「五味」本篇2見：一在此段「有五氣、五味、五色、五類、五宜也」，一在「五味所資，生化有薄厚」**；**五者之別，五色與五類、五宜皆自此段出**