诸本无篇字。
胃者（止）以次传下 马云。水谷皆入于胃。五脏六腑皆禀气于胃。即营卫生会篇所谓人受气于
谷。谷入于胃。以传于肺。五脏六腑。皆以受气也。其曰谷气。津液已行。营卫大通。乃化糟粕。以次传下。
即营卫生会篇所谓水谷者。常并居于胃中。成糟粕而俱下于大肠。而成下焦。渗而俱下。济泌别汁。循下焦而
渗入于膀胱也。张云。玉版篇曰。胃者水谷气血之海也。气味之正者。莫如水谷。水谷入胃。以养五脏。故脏
腑者。皆禀气于胃。而胃为五脏六腑之本。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。至真要大论。言五味各有先入。义与此同。人受气于谷。故谷气入
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。
谷始入于胃（止）吸则入 甲乙。喉咽、作喉咙。是。马
云。抟、音团。周礼。矢人凡相 。欲生而抟。张云。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。大气、宗气也。抟、聚也。循、由也。气海即上气海。一名膻中。居于膈上。盖人
有三气。营气出于中焦。卫气出于下焦。宗积于上焦。出于肺。由喉咙而为呼吸出入。故曰气海。
天地之精气（止）气少 马云。谷化之精气。呼则出之。天地之精气。吸则入之。其大数谷化之精气。
出之者三分。则天地之精气。入之者一分。惟其出多入少。半日不再用谷。则谷化之精气衰。至一日则气少。
故晁错曰。民生一日不再食则饥者。正此意也。任允谦云。天食人以五气。地食人以五味。谷入于胃。化其精
微。有五气五味。故为天地之精气。五谷入于胃也。其糟粕津液宗气。分为三隧。故其大数常出三入一。盖所
谓所入者谷。而所出者乃化糟粕。以次传下。其津液溉五脏而生营卫。其宗气积于胸中以司呼吸。其所出者。
三分之隧道。故谷不入。半日则气衰。一日则气少矣。简案、张义与马同。今考经文。任氏所解。似得其旨。
子华子曰。天之精气大数。常出三而入一。其在人呼出也吸入也。一之谓尊。二之谓耦。三之谓化。精气以三
成。与本节文稍同而义异。
米 脏气法时论。作粳米。张云。 、俗作粳。
黄黍 张云。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。
各有所宜 所言五色者 诸本宜下更有五宜二字。唯马志本。并无之。言、作谓。所谓五色者一句。
接下节。
脾病者 张云。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 张云。心属火。苦入心。故宜用此苦物。
肾病者 甲乙无黄卷二字。张云。大豆黄卷。大豆芽也。肾属水。咸入肾。故宜用此咸物。
肝病者 张云。肝属木。酸入肝。故宜用此酸物。
肺病者 张云。肺属金。辛入肺。故宜用此辛物。此上五节。与五脏生成论之五合。宣明五气篇之五
入者。意同。皆用本脏之味。以治本脏之病也。
五禁 张云。辛味属金。能克肝木。此下五节。当与宣明五气篇。辛走气。气病无多食辛等义参看。
咸味属水。能克心火。酸味属木。能克脾土。甘味属土。能克肾水。苦味属火。能克肺金。
肝色青 张云。此下言脏气所宜之味也。脏气法时论曰。肝苦急。急食甘以缓之。即此意也。此下五
节。仍与脏气法时论后文相同。
心色赤 张云。脏气法时论曰。心苦缓。急食酸以收之。
脾色黄 张云。启玄子云。究斯宜食。乃调利机关之义也。肾为胃关。脾与胃合。故假咸桑软以利其
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。脏气法时论曰。脾苦湿。急食苦以燥之。
肺色白 张云。脏气法时论曰。肺苦气上逆。急食苦以泄之。
肾色黑 张云。脏气法时论曰。肾苦燥。急食辛以润之。开腠理致津液通气也。
各版本中无“篇”字。
胃（作为中转站）依次向下传化。马云说：饮食水谷都进入胃中，五脏六腑都禀受胃气。这就是《营卫生会》篇所说的“人受气于谷，谷入于胃，以传于肺，五脏六腑皆以受气”。文中所说的“谷气”，津液已经运行，营卫之气通畅，于是化为糟粕，依次向下传下。这也就是《营卫生会》篇所说的“水谷常并居于胃中，成糟粕而俱下于大肠，而成下焦，渗而俱下，济泌别汁，循下焦而渗入于膀胱也”。张云说：《玉版》篇说：“胃是水谷气血之海。”气味纯正的，没有比得上水谷的。水谷进入胃中，用来滋养五脏，所以脏腑都禀受胃气，而胃是五脏六腑的根本。五脏的嗜欲不同，各自有所喜好，所以五味的走向，也各有先后。既然有先，必有后，而生克制化、佐使配合，五脏之间都有相互关联。《至真要大论》说五味各有先入之处，义理与此相同。人受气于谷，所以谷气进入营卫，其糟粕之质，降为便溺，依次下传，而出于大肠和膀胱的窍道。
谷物开始进入胃（直到）吸气时进入。《甲乙经》认为“喉咽”应作“喉咙”，是正确的。马云说：“抟”音同“团”。《周礼·矢人》中说：“凡相抟，欲生而抟。”张云说：谷物的精气，先从胃（即中焦）出来，然后到达上、下两焦，以灌溉五脏至极点。“溉”意为灌注。这两句话讲的是清者入营，营行于脉中；浊者入卫，卫行于脉外。所以营主血而濡养内部，卫主气而布散外部，以此区分营卫之道。“大气”即宗气。“抟”意为聚拢。“循”意为经由。“气海”即上气海，又名膻中，位于膈上。大概人有三种气：营气出于中焦，卫气出于下焦，宗气积聚于上焦，出于肺，经由喉咙而为呼吸出入，所以称为气海。
天地间的精气（直到）气少。马云说：谷物化生的精气，呼气时排出；天地间的精气，吸气时进入。其大致比例是：谷物化生的精气，排出的占三分，则天地间的精气，进入的占一分。正因为出多入少，半天不再进食谷物，那么谷物化生的精气就会衰弱，到一天就会气少。所以晁错说：“民生日不再食则饥”，正是这个意思。任允谦说：天给人提供五气，地给人提供五味。谷物进入胃中，化生精微，有五气五味，所以称为天地之精气。五谷进入胃中，其糟粕、津液、宗气分为三条通道，所以其大致比例常是出三入一。所谓所入的是谷，而所出的乃是化生的糟粕，依次向下传下；其津液灌溉五脏而生营卫，其宗气积聚于胸中以司呼吸。其所出的部分，占据三分之一的隧道，所以谷物不进入，半天则气衰，一天则气少。简案：张氏义理与马氏相同。现在考证经文，任氏的解释，似乎得其宗旨。《子华子》说：“天之精气大数，常出三而入一。”这在人的呼出和吸入中体现。一称为尊，二称为耦，三称为化。精气以三而成，与本节文字稍同但义理不同。
粳米：《脏气法时论》中作“粳米”。张云说：“稌”，俗写作“粳”。
黄黍：张云说：“黍”，糯小米，可以酿酒。北方人称为黄米，又曰黍子。这是五谷之味合于五行者。
各有所宜：所言五色者：各版本在“宜”字下还有“五宜”二字，只有马志本没有。言，作谓解。所谓五色者一句，接下节。
脾病者：张云说：以下讲脏病所适宜的味。脾属土，甘入脾，所以适宜用此甘物。
肾病者：《甲乙经》无“黄卷”二字。张云说：大豆黄卷，是大豆芽。肾属水，咸入肾，所以适宜用此咸物。
肺病者：张云说：肺属金，辛入肺，所以适宜用此辛物。以上五节，与《五脏生成论》的五合、《宣明五气》篇的五入意同，都是用本脏之味来治本脏之病。
五禁：张云说：辛味属金，能克肝木。以下五节，应当与《宣明五气》篇“辛走气，气病无多食辛”等义参看。咸味属水，能克心火；酸味属木，能克脾土；甘味属土，能克肾水；苦味属火，能克肺金。
肝色青：张云说：以下讲脏气所适宜的味。《脏气法时论》说：“肝苦急，急食甘以缓之”，就是这个意思。以下五节，仍与《脏气法时论》后文相同。
心色赤：张云说：《脏气法时论》说：“心苦缓，急食酸以收之”。
脾色黄：张云说：启玄子说：探究这种适宜食用的道理，乃是调利机关的意义。肾为胃之关，脾与胃相合，所以借咸味使关软以利其关，关利而胃气乃行，胃行而脾气方化。所以脾的适宜之味，与其他脏不同。《脏气法时论》说：“脾苦湿，急食苦以燥之”。
The term "Chapter" (Pian) is absent in various editions.
The stomach transmits contents downward in sequence. Ma Yun states: Food and drink all enter the stomach, and the five Zang organs and six Fu organs all receive Qi from the stomach. This corresponds to what is said in the *Ying Wei Sheng Hui* chapter: "Humans derive Qi from grain; grain enters the stomach and is transmitted to the lungs, so that the five Zang organs and six Fu organs all receive Qi." The text mentions "Qi of grain"; once the Jin Ye (Body Fluids) have circulated and Ying (Nutritive Qi) and Wei (Defensive Qi) are thoroughly connected, waste residues are formed and transmitted downward in sequence. This aligns with the *Ying Wei Sheng Hui* chapter stating: "Food and drink usually reside together in the stomach, become waste residues, and descend together into the large intestine, forming the Lower Jiao (Lower Burner); they seep down together, filtering distinct juices, following the Lower Jiao to seep into the bladder." Zhang Yun states: The *Yu Ban* chapter says, "The stomach is the sea of food, drink, Qi, and Blood." Among flavors and odors, none are more orthodox than food and drink. When food and drink enter the stomach, they nourish the five Zang organs; thus, the Zang and Fu organs all receive Qi from the stomach, making the stomach the root of the five Zang and six Fu organs. The preferences of the five Zang organs differ, each having its own likes; therefore, the pathways of the Five Flavors also have their respective priorities. Since there is a priority, there must be a subsequent order, and through generation, restriction, assistance, and direction, the five Zang organs are interrelated. The *Zhi Zhen Yao Da Lun* chapter states that each flavor has a primary entry point, which shares the same principle as this passage. Humans derive Qi from grain, so Grain Qi enters Ying and Wei, while its waste quality descends as feces and urine, transmitting downward in sequence, and exiting through the orifices of the large intestine and bladder.
Grain begins to enter the stomach... until inhalation enters. The *Jia Yi Jing* (A-B Classic) considers "Hou Yan" (throat and pharynx) to be written as "Hou Long" (throat), which is correct. Ma Yun explains: "Tuan" is pronounced like "Tuan". In the *Rites of Zhou*, under "Arrow Maker", it says: "When comparing Tuan, one desires it to be born and Tuan." Zhang Yun explains: The essence of grain first emerges from the stomach (i.e., the Middle Jiao), and then reaches the Upper and Lower Jiao to irrigate the five Zang organs to the utmost extent. "Gai" means to irrigate/pour. These two sentences discuss how the clear part enters Ying, which circulates within the vessels, while the turbid part enters Wei, which circulates outside the vessels. Thus, Ying governs blood and moistens internally, while Wei governs Qi and distributes externally, thereby distinguishing the way of Ying and Wei. "Da Qi" refers to Zong Qi (Gathering Qi). "Tuan" means gathering. "Xun" means via/following. "Qi Hai" (Sea of Qi) refers to the Upper Sea of Qi, also known as Dan Zhong (Chest Center), located above the diaphragm. Generally, humans have 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 lungs, passing through the throat for respiration in and out, hence called Qi Hai.
The essence of Heaven and Earth... until Qi becomes scarce. Ma Yun states: The essence transformed from grain is exhaled; the essence of Heaven and Earth is inhaled. The general ratio is: for the essence transformed from grain, three parts are exhaled, while only one part of the essence of Heaven and Earth is inhaled. Because output exceeds input, if grain is not consumed for half a day, the essence transformed from grain will weaken; by one day, Qi will become scarce. Therefore, Chao Cuo said, "If people do not eat twice a day, they will hunger," which reflects this meaning. Ren Yunqian states: Heaven provides humans with Five Qi, and Earth provides humans with Five Flavors. Grain enters the stomach and transforms into fine essences, possessing Five Qi and Five Flavors, thus being called the essence of Heaven and Earth. When five grains enter the stomach, their waste residues, Jin Ye (Body Fluids), and Zong Qi (Gathering Qi) are divided into three tunnels. Hence, the general ratio is often three parts out and one part in. What enters is grain, but what exits is the transformed waste residue, transmitted downward in sequence; its Jin Ye irrigates the five Zang organs to generate Ying and Wei, while its Zong Qi accumulates in the chest to govern respiration. The portion that exits occupies three-tenths of the tunnel; therefore, if grain does not enter, Qi weakens after half a day and becomes scarce after one day. Commentary: Zhang's interpretation is similar to Ma's. Examining the classic text, Ren's explanation seems to capture the true intent. The *Zi Hua Zi* states: "The general rule of Heaven's essence is often three parts out and one part in." This manifests in human exhalation and inhalation. One is called尊贵 (Respectful/Primary), two is called 耦 (Couple/Dual), and three is called 化 (Transformation). Essence is formed by three, which is slightly similar in text to this section but different in meaning.
Jing Mi (Indica Rice): The *Zang Qi Fa Shi Lun* chapter writes it as "Jing Mi". Zhang Yun states: "Tu" is commonly written as "Jing".
Huang Shu (Yellow Millet): Zhang Yun states: "Shu" is glutinous millet, used for brewing wine. People in the north call it Huang Mi (Yellow Rice) or Shu Zi. This represents the five grains whose flavors correspond to the Five Elements.
Each has its appropriateness: Regarding the mentioned Five Colors: Various editions have the characters "Wu Yi" (Five Appropriatenesses) after "Yi" (Appropriate). Only the Ma Zhi edition lacks them. "Yan" is interpreted as "Wei" (Mean/Say). The sentence "So-called Five Colors" connects to the next section.
Spleen Disease: Zhang Yun states: The following discusses flavors suitable for Zang diseases. The Spleen belongs to Earth, and Sweet flavor enters the Spleen; thus, sweet substances are appropriate.
Heart Disease: Zhang Yun states: The Heart belongs to Fire, and Bitter flavor enters the Heart; thus, bitter substances are appropriate.
Kidney Disease: The *Jia Yi Jing* lacks the term "Huang Juan" (Yellow Sprouts). Zhang Yun states: "Da Dou Huang Juan" refers to soybean sprouts. The Kidney belongs to Water, and Salty flavor enters the Kidney; thus, salty substances are appropriate.
Liver Disease: Zhang Yun states: The Liver belongs to Wood, and Sour flavor enters the Liver; thus, sour substances are appropriate.
Lung Disease: Zhang Yun states: The Lung belongs to Metal, and Pungent flavor enters the Lung; thus, pungent substances are appropriate. These five sections correspond to the "Five Combinations" in the *Wu Zang Sheng Cheng Lun* chapter and the "Five Entries" in the *Xuan Ming Wu Qi* chapter. They share the same intent: using the flavor of the specific Zang organ to treat diseases of that specific Zang organ.
Five Prohibitions: Zhang Yun states: Pungent flavor belongs to Metal and can overcome Liver Wood. The following five sections should be cross-referenced with the *Xuan Ming Wu Qi* chapter, such as "Pungent moves Qi, those with Qi disorders should not consume much Pungent." Salty flavor belongs to Water and can overcome Heart Fire; Sour flavor belongs to Wood and can overcome Spleen Earth; Sweet flavor belongs to Earth and can overcome Kidney Water; Bitter flavor belongs to Fire and can overcome Lung Metal.
Liver Color is Green: Zhang Yun states: The following discusses flavors suitable for Zang Qi. The *Zang Qi Fa Shi Lun* chapter says: "The Liver suffers from tension; urgently feed Sweet to relax it." This is the same meaning. The following five sections remain identical to the later text of the *Zang Qi Fa Shi Lun* chapter.
Heart Color is Red: Zhang Yun states: The *Zang Qi Fa Shi Lun* chapter says: "The Heart suffers from laxity; urgently feed Sour to astringe it."
Spleen Color is Yellow: Zhang Yun states: Qixuanzi states: Investigating the reason for eating these appropriate foods lies in the meaning of regulating mechanisms. The Kidney is the gate of the Stomach, and the Spleen combines with the Stomach. Therefore, it borrows Salty flavor to soften the gate and facilitate its opening. Once the gate opens, Stomach Qi flows; once Stomach Qi flows, Spleen Qi transforms. Thus, the appropriate flavor for the Spleen differs from other Zang organs. The *Zang Qi Fa Shi Lun* chapter says: "The Spleen suffers from dampness; urgently feed Bitter to dry it."
Lung Color is White: Zhang Yun states: The *Zang Qi Fa Shi Lun* chapter says: "The Lung suffers from rebellious Qi ascending; urgently feed Bitter to drain it."
Kidney Color is Black: Zhang Yun states: The *Zang Qi Fa Shi Lun* chapter says: "The Kidney suffers from dryness; urgently feed Pungent to moisten it," opening the Cou Li (pores/skin texture) to deliver Jin Ye (Body Fluids) and unblock Qi.