赵府正脉道藏熊本无篇字。志本无论篇二字。
酸入于胃（止）故癃 甲乙无以收上之两焦六字。膀胱下有之胞二字。马云。酸之气味。滞涩而收敛。
既入于胃之中脘。则上两焦。即上中二焦也。其气味弗遽能出入。乃留于胃中。久则胃中和温而下注膀胱。膀
胱为胞之室。胞在其中。其体薄。其气懦。得此酸味。则缩而且绻。所以约而不通。水道不行而为癃也。张云。
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、胞、溲脬也。类纂曰。膀胱者。胞之室。王
安道又有胞居膀胱之室之说。甚属不经。夫胞即膀胱。膀胱即胞也。焉得复有一物耶。简案、懦、音儒。说文。
驽弱也。又音软。又作 。玉篇。弱也。缩绻。马云。连读为是。说文。新附字。缱绻不相离也。又释名。缱
绻束缚也。张注。缩下为句。非。
阴者（止）走筋矣 甲乙终下有聚字。张云。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。
咸入于胃（止）走血矣 甲乙注于脉则血气走之。作注于
诸脉。脉者血之所走也。十一字。则凝凝则作则血 则胃中汁以下八字。无。又走血矣下。有肾合三焦。血脉
虽属肝心。而为中焦之道。故咸入而走血矣。四句。张云。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。简案、咸入于胃。其气上走中焦。又上文云。酸入于胃云云。上之两焦。弗能出入。
此似胃与中焦。所指各异。然考下文辛入于胃。苦入于胃。甘入于胃。每章必有此一句。则殆似章首标识。故
云胃。云中焦。云两焦。宜无异义。前注未疑及之。录以俟考。
辛入于胃（止）与汗俱出 甲乙。熏之、作熏至营卫四字。洞心、注云洞。一作 。马云。辛入于胃。
其气必走于上焦。上焦者。受气而运诸阳者也。故辛味既走于上焦。则不得不走于气耳。如姜韭者。气味之辛
者也。卫气由下焦而生。亦必出而行于分肉之间。所以不时受此辛味之气也。惟此姜韭之气。久留心下。则物
在心下。而气熏于上焦。上焦气凑。心内似空。故多食辛者。必洞心也。且此辛气与心中之气。相得而俱行。
辛入则汗必出。汗之出者。以气之出也。其心安得而不洞。宣明五气篇云。辛走气。气病无多食辛。张云。洞
心。透心若空也。甲乙注千金云。辛入胃而走气。与气俱出。故气盛。
苦入于胃（止）知其走骨也 甲乙下脘下有下脘者三字。变上有气字。复出下有必黧疏三字。马云。苦入
于胃。而胃中五谷之气。皆不能胜此苦味。故苦入下脘。则上中下焦之气皆闭而不通。遂使五谷在胃者。气味
不知所以变而为呕也。况齿者。乃骨之所终。故苦入则走骨。走骨则走齿。今入而
复出者。即从齿出也。宣明五气篇云。苦走骨。骨病无多食苦。志云。苦乃火味。故入于下而复出于上。以其
性下泄而上涌也。简案、变呕即呕变。佛典有变吐之文。可以证焉。张云。其变为呕。非也。入而复出未详。
据甲乙乃似苦味之气入而复出。为齿黧黑疏豁之义。
甘入于胃（止）故甘走肉 甲乙。弱小、作弱少。留于胃中者。者上有甘字。润下无者字。 作闷。其
气外通于肉以下。作其气通于皮。故曰甘走皮。皮者肉之余。盖皮虽属肺。与肉连体。故甘润肌肉并皮也三十
二字。虫、马本作蛊。注。蛊、作虫。张云。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。
赵府正脉本、道藏本和熊本本均无“篇”字。志本则没有“论篇”二字。
酸味进入胃中（导致）小便不通。甲乙经中没有“上之两焦”这六个字。膀胱下有“胞”这两个字。马云说：酸的气味，滞涩且收敛。
既然进入胃的中脘部位，那么上两焦，指的就是上焦和中焦。它的气味不能迅速出入，于是停留在胃中。时间久了，胃中的温和之气向下注入膀胱。膀胱是胞的居所，胞在其中，它的体壁薄，气性柔弱，受到这种酸味的影响，就会收缩并卷曲。所以约束而不通畅，水道不行，从而形成癃闭。张云说：绻，是不分开的意思；约，是束缚的意思；癃，是小便不利。味道过于酸，那么上两焦的气机，不能出入，好像留在胃中一样，就会产生吞酸等疾病。如果胃中温和而不滞留，就会向下注入膀胱。膀胱得到酸味就会收缩，所以形成癃闭。愚按：胞，就是尿脬。类纂说：膀胱是胞的居所。王安道又有胞居住在膀胱之室的说法，非常不恰当。因为胞就是膀胱，膀胱就是胞，哪里还能再有一个物体呢？简案：懦，音儒。说文解字解释为驽弱。又读作软。又写作某字。玉篇解释为弱。缩绻，马云认为连读是正确的。说文新附字解释为缱绻不相离。释名也解释为缱绻即束缚。张注认为在“缩”字下断句，是不对的。
阴器（导致）筋病。甲乙经在结尾处有“聚”字。张云说：阴者，指阴器。积筋，是指宗筋汇聚的地方。肝主筋，其味为酸，所以内则导致膀胱癃闭，外则影响肝经的筋脉。另外宣明五气篇说：酸走筋，筋有病不要多吃酸。
咸味进入胃中（导致）血脉病变。甲乙经注解说“于脉则血气走之”，改为“注于诸脉，脉者血之所走也”这十一个字。则凝凝则作则血……则胃中汁以下八字，没有。又在“走血矣”之下，有“肾合三焦，血脉虽属肝心，而为中焦之道，故咸入而走血矣”这四句。张云说：血由水化生，咸也属水，咸与血相得，所以流入血脉。如果味道过于咸，血液就会凝结，水液灌注其中，津液枯竭而口渴。然而血脉必须在经过中焦时才能化生，所以咸味进入中焦而走入血脉。另外宣明五气篇说：咸走血，血有病不要多吃咸。简案：咸味进入胃中，其气向上走入中焦。又上文说酸进入胃中等内容，提到上两焦不能出入。这里似乎胃与中焦所指不同。但是考察下文辛入于胃、苦入于胃、甘入于胃，每章必有这一句，那大概是章节开头的标识，所以说胃、云中焦、云两焦，应该没有不同的含义。之前的注释没有怀疑到这一点，记录下来等待考证。
辛味进入胃中（导致）出汗。甲乙经将“熏之”改为“熏至营卫”。洞心，注解说“洞”，一作某字。马云说：辛味进入胃中，其气必然走上焦。上焦，是接受气并运化诸阳气的地方。所以辛味既然走上焦，就不得不走在气分。像生姜、韭菜，是气味辛的食物。卫气从下焦产生，也必然出来运行在分肉之间，所以不时受到这种辛味之气的影响。只有生姜韭菜的气味，长久留心下部位，那么食物在心下，而气熏蒸于上焦，上焦气聚集，心里感觉空虚，所以多吃辛辣的人，一定会感到洞心。而且这种辛气与心中的气，相互契合共同运行，辛进入则汗必定流出。汗的流出，是因为气的排出。心里怎么能不感到空虚呢？宣明五气篇说：辛走气，气有病不要多吃辛。张云说：洞心，就是透心感觉像空的一样。甲乙经注千金方说：辛入胃而走向气，与气一起外出，所以气盛。
苦味进入胃中（导致）骨病。甲乙经在下脘下有“下脘者”这三个字。变上有“气”字。复出下有“必黧疏”这三个字。马云说：苦味进入胃中，而胃中五谷之气，都不能胜过这种苦味。所以苦味进入下脘，那么上、中、下三焦的气都闭塞不通。于是使五谷在胃中，气味不知道如何变化而成为呕吐。况且牙齿，是骨的终末，所以苦味进入则走向骨。走向骨则走向牙齿。现在进入而又复出，就是从齿出。宣明五气篇说：苦走骨，骨有病不要多吃苦。志本说：苦是火的味道，所以进入下焦而复出于上焦。因为它的性质是下泄而上涌。简案：变呕即呕变。佛典中有变吐的文字，可以证明这一点。张云说：其变为呕，是不对的。入而复出不详。根据甲乙经似乎是苦味之气入而复出，是牙齿黑疏豁的意思。
甘味进入胃中（导致）肉病。甲乙经将“弱小”改为“弱少”。留于胃中者，“者”字上面有“甘”字。润下本没有“者”字。闷作某字。其气外通于肉以下，作“其气通于皮”。所以说甘走皮。皮是肉的余部。大概皮虽然属于肺，但与肉相连体，所以甘滋润肌肉并及皮肤。蛊，马本作蛊。注解说：蛊，作虫。张云说：甘性柔缓，所以其气弱小，不能到达上焦。味道过于甘，就会与谷气留在胃中，使人柔润而缓。时间久了，甘从湿化，导致生出各种虫。虫在胃中动，甘缓在中焦，心应当感到闷。闷，就是闷。甘入脾，脾主肉，所以甘走肉。宣明五气篇说：甘走肉，肉有病不要多吃甘。
Zhao's Fu Zhengmai edition, the Daozang edition, and the Kumamoto edition all lack the character "Pian" (Chapter). The Zhi edition lacks the two characters "Lun Pian" (Discussion Chapter).
Sour flavor enters the stomach (leading to) strangury (difficulty in urination). The Jia Yi Jing lacks the six characters "Shang zhi liang jiao" (the upper two jiaos). Below the bladder are the two characters "Bao" (urinary bladder/uterus). Ma Yun says: The odor of sour is stagnant, astringent, and converging.
Once it enters the Zhongwan area of the stomach, the "upper two jiaos" refer to the Upper Jiao and Middle Jiao. Its odor cannot easily enter or exit, so it remains in the stomach. Over time, the warm qi of the stomach flows downward into the bladder. The bladder is the chamber of the Bao (urinary bladder), which resides within it. Its structure is thin, and its qi is weak. Upon receiving this sour flavor, it contracts and curls. Thus, it becomes constrained and obstructed, water pathways fail to flow, resulting in strangury. Zhang Yun says: Quan means not separating; Yue means binding; Long refers to difficult urination. If the flavor is excessively sour, the qi of the upper two jiaos cannot enter or exit, seemingly remaining in the stomach, leading to diseases such as acid regurgitation. If the stomach remains warm without stagnation, it flows downward into the bladder. When the bladder receives sourness, it contracts, thus causing strangury. Yu An notes: Bao refers to the urinary bladder. Leizuan states: The bladder is the chamber of the Bao. Wang Andao further claims that the Bao resides in the chamber of the bladder, which is highly inappropriate. Since the Bao is the bladder, and the bladder is the Bao, how can there be another entity? Jian An notes: Ruo is pronounced Ru. Shuowen Jiezi explains it as weak. It is also pronounced Ruan. It is also written as [character]. Yupian explains it as weak. Suo Quan, Ma Yun believes should be read together. Shuowen Xin Fu Zi explains it as Qianquan (closely attached). Shiming also explains Qianquan as binding. Zhang's annotation suggests breaking the sentence after "Suo," which is incorrect.
Yin organs (lead to) tendon disorders. The Jia Yi Jing has the character "Ju" (gather) at the end. Zhang Yun says: Yin refers to the external genitalia. Ji Jin refers to the gathering place of the Zong Jin (major tendons). The Liver governs the tendons, and its flavor is sour. Therefore, internally it causes bladder strangury, and externally it affects the tendons of the Liver meridian. Additionally, the Xuan Ming Wu Qi Pian states: Sour travels to the tendons; those with tendon disorders should not consume excessive sour flavors.
Salty flavor enters the stomach (leading to) blood vessel disorders. The Jia Yi Jing annotation changes "Yu mai ze xue qi zou zhi" to "Zhu yu zhu mai, mai zhe xue zhi suo zou ye" (These eleven characters). The phrase "Ze ning ning ze zuo ze xue... Ze wei zhong zhi zhi yi ba zi" (eight characters below) is absent. Also, below "Zou xue yi," there are four sentences: "Shen he San Jiao, xue mai sui shu Gan Xin, er wei Zhong Jiao zhi dao, gu xian ru er zou xue yi." Zhang Yun says: Blood is transformed from water, and salt also belongs to water. Salt and blood are compatible, thus flowing into the blood vessels. If the flavor is excessively salty, blood coagulates and knots. Water fluids pour into it, causing fluid depletion and thirst. However, blood vessels must transform through the Middle Jiao; therefore, salty flavor enters the Middle Jiao and travels to the blood vessels. Additionally, the Xuan Ming Wu Qi Pian states: Salty travels to the blood; those with blood disorders should not consume excessive salty flavors. Jian An notes: Salty flavor enters the stomach, and its qi travels upward to the Middle Jiao. As mentioned above regarding sour entering the stomach, where the upper two jiaos cannot enter or exit, it seems that "Stomach" and "Middle Jiao" refer to different things here. However, examining the subsequent chapters on Pungent, Bitter, and Sweet entering the stomach, each chapter contains this phrase, suggesting it serves as a chapter header marker. Thus, referring to Stomach, Middle Jiao, and two jiaos should have no different meaning. Previous annotations did not question this; I record it for future verification.
Pungent flavor enters the stomach (leading to) sweating. The Jia Yi Jing changes "Xun zhi" to "Xun zhi Ying Wei" (percolating to Ying and Wei). Dong Xin (hollow heart sensation), the annotation states "Dong," alternatively written as [character]. Ma Yun says: Pungent flavor enters the stomach, and its qi necessarily travels to the Upper Jiao. The Upper Jiao accepts qi and circulates Yang qi. Therefore, since pungent flavor travels to the Upper Jiao, it inevitably travels in the Qi aspect. Items like ginger and leeks are pungent in odor and flavor. Wei Qi (Defensive Qi) is generated from the Lower Jiao and must emerge to circulate between the muscle intervals. Thus, it is occasionally affected by this pungent qi. Only when the qi of ginger and leeks lingers in the lower epigastrium does the food remain there while the qi percolates to the Upper Jiao. When Upper Jiao qi gathers, the heart feels hollow. Hence, those who eat excessive pungent foods will certainly experience a hollow heart sensation. Moreover, this pungent qi merges with the heart's qi and moves together. When pungent enters, sweat must exit. The exit of sweat is due to the exit of qi. How can the heart not feel hollow? The Xuan Ming Wu Qi Pian states: Pungent travels to Qi; those with Qi disorders should not consume excessive pungent flavors. Zhang Yun says: Dong Xin means the heart feels transparently empty. The Jia Yi Jing annotation in Qianjin Fang states: Pungent enters the stomach and travels to Qi, exiting with Qi, thus causing Qi excess.
Bitter flavor enters the stomach (leading to) bone disorders. The Jia Yi Jing adds the three characters "Xia wan zhe" below "Xia wan." There is a "Qi" character above "Bian." There are three characters "Bi Li Shu" below "Fu chu." Ma Yun says: Bitter flavor enters the stomach, and the qi of the five grains in the stomach cannot overcome this bitter flavor. Thus, when bitter flavor enters the Lower Wan, the qi of the Upper, Middle, and Lower Jiaos all become closed and obstructed. Consequently, the qi and flavor of the five grains in the stomach do not know how to transform, leading to vomiting. Furthermore, teeth are the terminus of bones. Therefore, bitter flavor enters and travels to the bones. Traveling to the bones leads to the teeth. Now, entering and then re-emerging implies emerging from the teeth. The Xuan Ming Wu Qi Pian states: Bitter travels to bones; those with bone disorders should not consume excessive bitter flavors. The Zhi edition states: Bitter is the flavor of Fire, so it enters the Lower Jiao and emerges from the Upper Jiao because its nature is draining downward and surging upward. Jian An notes: Bian Ou is synonymous with Ou Bian. Buddhist texts contain the term "Bian Tu" (vomiting), which can serve as evidence. Zhang Yun says: "Its transformation is vomiting" is incorrect. The meaning of entering and re-emerging is unclear. According to the Jia Yi Jing, it seems to refer to the bitter qi entering and re-emerging, implying the meaning of teeth becoming black, sparse, and loose.
Sweet flavor enters the stomach (leading to) flesh disorders. The Jia Yi Jing changes "Ruo Xiao" to "Ruo Shao." In "Liu yu wei zhong zhe," the character "Gan" appears above "Zhe." The Runxia edition lacks the character "Zhe." Men is written as [character]. "Qi wai tong yu rou yi xia" is written as "Qi tong yu pi." It is said that sweet travels to the skin. Skin is the remainder of flesh. Generally, although skin belongs to the Lung, it is physically connected to flesh; thus, sweet moistens muscles and extends to the skin. Gu, Ma Ben writes as Gu. The annotation states: Gu is written as Chong (worm/insect). Zhang Yun says: Sweet nature is soft and slow, so its qi is weak and small, unable to reach the Upper Jiao. If the flavor is excessively sweet, it remains in the stomach along with grain qi, making people soft and sluggish. Over time, sweetness transforms via dampness, leading to the generation of various worms. Worms move in the stomach, sweetness slows in the middle, and the heart should feel stifled. Men means stifled. Sweet enters the Spleen, and the Spleen governs flesh; thus, sweet travels to flesh. The Xuan Ming Wu Qi Pian states: Sweet travels to flesh; those with flesh disorders should not consume excessive sweet flavors.