Before us is Mishnah 3 in the sixth chapter of Maseches Berachos, which deals with the berachos recited over things that do not grow from the ground.
"Al davar she'ein gidulo min ha'aretz omer: shehakol" - anything that does not grow from the ground, its berachah is "shehakol nihyeh bidvaro."
Three items that the Mishnah lists explicitly:
"Al hachometz" - vinegar, which is made from wine that has spoiled.
"Ve'al hanovlos" - fruits that fell from the tree before their time.
"Ve'al hagovai" - kosher locusts.
Over all three of these one says "shehakol." Why does the Mishnah single out precisely these? Because they all come about through something bad: the vinegar, from wine that spoiled; the novlos, from fruit that fell before its time; and the locusts, which are themselves a plague. For this reason there is an opinion which holds that no berachah is recited over them at all, as we will see below. But the Tanna Kamma establishes here that one does recite "shehakol" over them.
The continuation of the category of things that do not grow from the ground:
The rule at the beginning of the Mishnah, things that do not grow from the ground, generally refers to meat and fish, and the Mishnah adds further: "Ve'al hechalav ve'al hagevinah ve'al habeitzim omer: shehakol" - these too are items that do not grow from the ground, and therefore their berachah is "shehakol nihyeh bidvaro."
The opinion of Rabbi Yehudah:
"Rabbi Yehudah omer: kol shehu min kelalah - ein mevarchin alav" - Rabbi Yehudah is referring to the items mentioned above (vinegar, novlos and locusts), and he rules that anything which is a form of curse or a type of punishment receives no berachah at all.
Halachah, however, does not follow the opinion of Rabbi Yehudah.
In summary: in this Mishnah we learned that over anything that does not grow from the ground one recites "shehakol nihyeh bidvaro" - including meat and fish, as well as milk, cheese and eggs. We also learned that according to the Tanna Kamma one recites "shehakol" even over vinegar, novlos and locusts, despite the fact that they all come about through something bad, while Rabbi Yehudah holds that anything which is a form of curse receives no berachah - and the halachah does not follow his opinion.