诸本无篇字。
营气之道 内谷为宝 马云。此言营气之营运。一如宗气之所行也。（宗气所行之次尽见于
经脉篇此篇论营气所行与宗气无异辞虽不同而其次同也）宗气者。大气也。大气积于胸中。出喉咙。司呼吸。
以行经隧。始于手太阴肺经。络于肝经。积至一万三千五百息。脉行八百一十丈。如前篇五十营之所论者是也。
营气者。阴气也。由中焦之气。阳中有阴者。随中焦之气以降于下焦。而生此阴气。故谓之清者为营。又谓之
营气出于中焦者是也。然此营气者。必成于水谷所化精微之气。故曰营气之道。谷气为宝。非谷气不能生此营
气。非营气不能生血也。道者脉气所由行之经隧也。张云。内、纳同。谷不入则营气衰。故云内谷为宝。
精专者 志云。精专者。中焦之汁。即化而为赤。布散之血。流溢于下焦。水火交济而化赤者也。
故气从太阴出 甲乙。出下有循臂内上廉五字。张云。此下言营气营运之次。即前十二经脉之序也。
至跗上注大指间 马上字接下句。恐非。
抵髀 甲乙。髀、作脾。马云。即阴陵泉、血海、箕门等穴。俱在髀之内廉。属脾经穴。简案、据下文
注。肾、从肾注。心外之例。甲乙似是。
出 内 甲乙注。一作项内。马以内字接下句。恐非。马云。目下为 颧 等处。
从肝上注肺 甲乙。肺、作膈。
入颃颡之窍 志云。颃颡鼻之内窍。忧恚章曰。人之鼻洞。涕出不收者。颃颡不开。分气、气失也。
究于畜门 张云。究、深也。畜门、即喉屋上通鼻之窍门也。如评热病论。启玄子有云。气冲突于畜
门。而出于鼻。即此谓也。畜、臭同。许救切。志云。畜门鼻之外窍。究、终也。简案、张所谓畜门。即颃颡
耳。盖颃颡者。喉屋上通于鼻之窍门。畜门者。鼻孔中通于脑之门户。畜、嗅同。以鼻吸气也。亦作 、嗅。
并许救切。
上循腹里入缺盆 简案、据上文之例。此下当有是任脉也四字。然骨空论。任督互称。以其为一源也。
故不别着任脉耶。
逆顺之常也 志云。逆顺者。谓经脉内外之血气。交相逆顺而行也。马云。或逆数。或顺数。皆合
常脉。其营运之次。无相失也。张云。前经脉篇。未及任督。而此始全备。是十四经营气之序。楼氏全录此篇。
末引东垣云。十二经一脉也。略为十二分而已。
各版本中均无“篇”字。
营气的运行规律，以摄入水谷精微为根本。马云说：这是指营气的营运过程，就像宗气的运行一样。（宗气运行的次序在《经脉》篇中已有详尽记载。本篇论述营气的运行，与宗气没有不同之处，虽然名称不同，但次序相同。）宗气，就是大气。大气积聚于胸中，出于喉咙，主管呼吸，从而推动气血在经络隧道中运行，起始于手太阴肺经，联络于足厥阴肝经，经过一万三千五百次呼吸，脉气运行八百一十丈，正如前篇《五十营》所论述的那样。
营气，属于阴气。它由中焦的气化生，因为阳中有阴，所以随着中焦之气下降至下焦，从而生成这种阴气。因此称之为“清者为营”，也称为“营气出于中焦”。然而，这种营气，必定是由水谷转化而来的精微之气所构成，所以说“营气之道，内谷为宝”。不是谷气就不能产生营气，不是营气就不能化生血液。“道”是指脉气运行的经络隧道。张云说：“内”与“纳”同义。如果谷物不进入体内，营气就会衰弱，所以说“内谷为宝”。
所谓“精专者”，志云说：精专者，是指中焦的汁液，即转化为红色的液体，布散成为血液，流溢至下焦，水火相交济而化为赤色（血）。
因此，气从太阴经发出。甲乙本注：原文“出”字下有“循臂内上廉”五个字。张云说：这里下文讲述营气营运的次序，也就是前文十二经脉的次序。
到达足背，注入大脚趾间。马元台认为“上”字应连接下一句，恐怕不对。
抵达大腿内侧。甲乙本作“髀”作“脾”。马云说：即阴陵泉、血海、箕门等穴位，都位于大腿内侧，属于脾经穴位。简案：根据下文“肾，从肾注；心，外之例”的体例来看，甲乙本的写法似乎是正确的。
出于。甲乙本注：一作“项内”。马元台将“内”字接下句，恐怕不对。马云说：眼下为颧骨等处。
进入颃颡的窍道。志云说：颃颡是鼻内的窍道。《忧恚》章说：人的鼻孔洞开，鼻涕流出无法收敛，是因为颃颡不开，导致分气功能失常。
深究于畜门。张云说：“究”意为深。“畜门”，即喉屋上方通向鼻腔的窍门。如《评热病论》中，启玄子曾说：气冲突于畜门而出于鼻，就是指这个意思。“畜”通“臭”，读音为许救切。志云说：畜门是鼻外的窍道，“究”意为终。简案：张氏所说的畜门，即颃颡耳。大概颃颡是喉屋上方通向鼻腔的窍门，畜门是鼻孔中通于脑的门户。“畜”通“嗅”，用鼻子吸气。也写作“𪖙”、“嗅”，读音均为许救切。
向上沿腹部内侧进入缺盆穴。简案：根据上文的体例，这里下文应当有“是任脉也”四个字。然而《骨空论》中任脉和督脉互称，因为它们同源，所以不再特别注明任脉吗？
这是逆顺的常理。志云说：逆顺，是指经脉内外气血交互逆顺运行的状态。马云说：或逆数，或顺数，都符合常脉。其营运次序，没有差错。张云说：前《经脉》篇未涉及任督二脉，而此篇才完全具备。这就是十四经营气的次序。楼氏全文收录了此篇，末尾引用东垣的话：“十二经一脉也，略为十二分而已。”
The term "Chapter" (Pian) is absent in various editions.
The pathway of Ying-Qi (Nutritive Qi, 营气) holds the intake of grain essence as its treasure. Ma Yuanzhen stated: This refers to the circulation of Ying-Qi, which proceeds similarly to the movement of Zong-Qi (Gathering Qi, 宗气). (The sequence of Zong-Qi's movement is fully detailed in the *Jing Mai* [Meridian] Chapter. Although this chapter discusses Ying-Qi and differs in name from Zong-Qi, their sequences are identical.) Zong-Qi, also known as Da-Qi (Great Qi, 大气), accumulates in the chest, emerges from the throat, governs respiration, and facilitates the flow through the meridians and collaterals. It begins at the Hand-Taiyin Lung Meridian, connects with the Foot-Jueyin Liver Meridian, and after 13,500 breaths, the pulse travels 810 zhang, as discussed in the preceding chapter on *Wu Shi Ying* [Fifty Circulations].
Ying-Qi belongs to Yin-Qi (Yin Energy, 阴气). It is generated from the Qi of the Middle Jiao (Middle Burner, 中焦); since Yang contains Yin, it descends with the Middle Jiao Qi to the Lower Jiao (Lower Burner, 中焦) to generate this Yin-Qi. Hence, it is called "the clear part becomes Ying," or "Ying-Qi originates from the Middle Jiao." However, this Ying-Qi must be formed from the refined essence transformed from water and grain. Therefore, it is said that "in the way of Ying-Qi, the intake of grain is the treasure." Without grain Qi, Ying-Qi cannot be produced; without Ying-Qi, Blood (Xue, 血) cannot be generated. The "Dao" (Way/Pathway, 道) refers to the meridians and collaterals through which pulse Qi travels. Zhang Yun stated: "Nei" (Internal/Intake, 内) is synonymous with "Na" (To accept/admit, 纳). If grain does not enter, Ying-Qi declines; hence, "intaking grain is the treasure."
Regarding "Jing Zhuan" (Refined and Pure, 精专者): Zhi Yun stated: "Jing Zhuan" refers to the fluids of the Middle Jiao, which transform into red fluid, disperse as Blood, overflow into the Lower Jiao, and turn red through the interaction of Water and Fire.
Therefore, the Qi emerges from the Taiyin Meridian. The *Jia Yi* edition notes five characters under "emerges": "follows the inner upper border of the arm." Zhang Yun stated: The following text describes the sequence of Ying-Qi circulation, which corresponds to the order of the twelve meridians mentioned earlier.
It reaches the dorsum of the foot and pours into the space between the big toe. Ma Yuantai believed the character "Shang" (Upward, 上) should connect to the next sentence, which seems incorrect.
It arrives at the thigh. The *Jia Yi* edition reads "Pi" (Spleen, 脾) instead of "Bi" (Thigh, 髀). Ma Yuantai stated: These refer to acupoints such as Yinlingquan (SP9), Xuehai (SP10), and Jimen (SP11), all located on the medial aspect of the thigh, belonging to the Spleen Meridian. Jian An noted: Based on the precedent in the subsequent text ("Kidney, injected from Kidney; Heart, externally"), the *Jia Yi* reading seems plausible.
Emerges. The *Jia Yi* annotation offers one variant: "inside the neck." Ma Yuantai connected "inside" to the next sentence, which seems incorrect. Ma Yuantai stated: Below the eyes are areas such as the cheekbones.
From the Liver Meridian, it ascends and injects into the Lung Meridian. The *Jia Yi* edition notes: "Fei" (Lung, 肺) is read as "Ge" (Diaphragm, 膈).
It enters the orifice of Hangsang (Nasopharynx, 颃颡). Zhi Yun stated: Hangsang is the internal orifice of the nose. The *You Hui* Chapter states: When a person's nasal cavity is open and mucus flows out uncontrollably, it is because the Hangsang is not opening, leading to a loss of Fenqi (Distributing Qi, 分气) function.
It deeply investigates the Chumen (Animal Gate/Nasal Aperture, 畜门). Zhang Yun stated: "Jiu" means deep. "Chumen" is the aperture connecting the roof of the pharynx to the nasal cavity. As Qixuanzi commented in the *Ping Re Bing Lun*: Qi conflicts at the Chumen and exits through the nose; this refers to that instance. "Chu" is homophonous with "Chou" (Smell/Odor, 臭), pronounced Xu Jie. Zhi Yun stated: Chumen is the external orifice of the nose; "Jiu" means end. Jian An noted: Zhang's so-called Chumen is the Hangsang ear. Essentially, Hangsang is the aperture connecting the pharynx to the nose, while Chumen is the gateway connecting the nostrils to the brain. "Chu" is homophonous with "Xiu" (Sniff/Breathe in, 嗅), referring to inhaling through the nose. It is also written as "𪖙" or "Xiu," both pronounced Xu Jie.
It ascends along the interior of the abdomen and enters the Quepen (Clavicular Fossa, 缺盆) acupoint. Jian An noted: Based on the precedent above, there should be four characters here: "This is the Ren Meridian." However, in the *Gu Kong Lun*, the Ren and Du meridians are referred to interchangeably because they share the same origin; thus, perhaps the Ren Meridian was not separately specified.
This is the normal state of reverse and forward flow. Zhi Yun stated: Reverse and forward refer to the Qi and Blood inside and outside the meridians circulating in alternating reverse and forward directions. Ma Yuantai stated: Whether counting in reverse or forward, all conform to the normal pulse. Their sequence of circulation has no errors. Zhang Yun stated: The preceding *Jing Mai* Chapter did not cover the Ren and Du meridians, whereas this chapter completes them. This is the sequence of Ying-Qi in the fourteen meridians. Lou Shi recorded this entire chapter and cited Dongyuan at the end: "The twelve meridians are one vessel, merely divided into twelve parts."