黄帝问于岐伯曰。人焉受气。阴阳焉会何气为营。何气为卫。营安从生。卫于焉会。老壮不同气。阴阳异位。愿闻
其会。（以上总冒提清全篇头绪以下浩然直往穷原竟委不必回顾提笔而自曲折赴节）岐伯答曰。人受气于谷。谷入于胃。
以传与肺。五脏六腑。皆以受气。其清者为营。浊者为卫。营在脉中。卫在脉外。营周不休。五十而复大会。阴阳相贯。
如环无端。卫气行于阴二十五度。行于阳二十五度。分为昼夜。故气至阳而起。至阴而止。故曰。日中而阳陇。为重阳。
夜半而阴陇。为重阴。故太阴主内。太阳主外。各行二十五度。分为昼夜。夜半为阴陇。夜半后而为阴衰。平旦阴尽。
而阳受气矣。日中而阳陇。日西而阳衰。日入阳尽。而阴受气矣。夜半而大会。万民皆卧。命曰合阴。平旦阴尽。而阳
受气。如是无已。与天地同纪。（以上三意一气贯注直起直住为第一节）黄帝曰。老人之不夜瞑者。何气使然。少壮之人
不昼瞑者。何气使然。岐伯答曰。壮者之气血盛。其肌肉滑气。道通营卫之行。不失其常。故昼精而夜瞑。老者之气血
衰。其肌肉枯气道涩。五脏之气相搏其营气衰少。而卫气内伐。故昼不精。夜不瞑。（以上专发少壮不同气义精词湛为第
二节亦直起直收与上节为一正一反一常一变）黄帝曰。愿闻营卫之所行。皆何道从来。岐伯答曰。营出于中焦卫出于下
焦。黄帝曰。愿闻三焦之所出。岐伯答曰。上焦出于胃上口。并咽以上。贯膈而布胸中。走腋。循太阴之分而行。还至
阳明。上至舌。下足阳明。常与营俱行于阳二十五度。行于阴亦二十五度为一周也。故五十度而复大会于手太阴矣。黄
帝曰。人有热饮食下胃。其气未定。汗则出。或出于面。或出于背。或出于身半。其不循卫气之道而出何也。岐伯曰。
此外伤于风。内开腠理。毛蒸理泄卫气走之。固不得循其道。此气 悍滑疾见开而出。故不得从其道。故命曰漏泄。（上
焦为宗气所会本节似言卫气者宗气本营卫之所令也故上半节言其常与营俱下半节又怪其不循卫道也）黄帝曰。愿闻中焦
之所出。岐伯答曰。中焦亦并胃中出上焦之后。此所受气者泌糟粕。蒸津液化其精微。上注于肺脉。乃化而为血。以奉
生身莫贵于此。故独得行于经隧。命曰营气。黄帝曰。夫血之与气。异名同类。何谓也。岐伯答曰。营卫者。精气也。
血者。神气也。故血之与气。异名同类焉。故夺血者无汗。夺汗者无血。故人生有两死。而无两生。黄帝曰。愿闻下焦
之所出。岐伯答曰。下焦者。别回肠注于膀胱。而渗入焉。故水谷者。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。循下焦而渗入膀胱焉。黄帝曰。人饮酒。酒亦入胃。谷未熟而小便独先下。何也。岐伯答曰。酒
者。熟谷之液也。其气悍以清故后谷而入。先谷而液出焉。黄帝曰。善。余闻上焦如雾。中焦如沤下焦如渎。此之谓也。
（三节畅叙荣卫生会分三焦而又各推其变当作一节读之若分三节文气便促而弱矣）
布局则前单后双。运意则前总后分。两截似各不相顾。而实大气盘旋。真力弥满不拘于分提分应之成法。全以议论
驾驭。其闲笔力又足以副之。词旨圆润。理致深密。耐人涵泳。局阵整肃。尤有正笏垂绅之度。此篇畅发荣卫之源流正
变也。前两节合提笔数项而总叙之一正一变。后分三焦。中叙之又各一正一变也。若拘拘于分。应提笔转支节矣。
Huangdi asked Qibo: From where does the human body receive Qi? How do Yin and Yang Qi intersect? Which Qi is called Ying (Nutrient) Qi, and which is called Wei (Defensive) Qi? From where does Ying Qi arise? Where does Wei Qi meet with Ying Qi? The Qi of the elderly and the vigorous differs; their Yin and Yang are distributed in different locations. I wish to hear about their intersection. (The above summarizes the main thread of the entire chapter; the following text flows naturally from beginning to end, exploring the origin to the conclusion, without looking back, with natural twists and turns conforming to rhythm.)
Qibo replied: Humans receive Qi from grain. Grain enters the stomach, is transmitted to the lungs, and all five zang organs and six fu organs receive Qi from it. The clear and light part becomes Ying Qi, while the turbid and heavy part becomes Wei Qi. Ying Qi circulates within the vessels, while Wei Qi circulates outside the vessels. Ying Qi circulates endlessly, completing fifty cycles before reuniting. Yin and Yang meridians interconnect like a ring without beginning or end. Wei Qi travels through the Yin aspects twenty-five times during the day and twenty-five times during the night, distinguishing day from night. Thus, when Qi reaches the Yang aspect, one awakens; when it reaches the Yin aspect, one rests. Therefore, it is said that at noon, Yang Qi is abundant, constituting "Double Yang"; at midnight, Yin Qi is abundant, constituting "Double Yin." Thus, the Taiyin meridian governs the interior (night), and the Taiyang meridian governs the exterior (day), each traveling twenty-five times to distinguish day from night. At midnight, Yin Qi is most abundant; after midnight, Yin Qi begins to decline. At dawn, Yin Qi is exhausted, and Yang Qi begins to receive energy. At noon, Yang Qi is abundant; at sunset, Yang Qi begins to decline. When the sun sets, Yang Qi is exhausted, and Yin Qi begins to receive energy. At midnight, there is a great meeting of Qi, and all people sleep; this is called "Union with Yin." At dawn, Yin Qi is exhausted, and Yang Qi begins to receive energy. This cycle continues endlessly, aligning with the rhythms of heaven and earth. (The above three ideas flow as one breath, rising and falling directly, forming the first section.)
Huangdi said: Why do the elderly not sleep well at night? What causes this? Why do the young and vigorous not sleep during the day? What causes this?
Qibo replied: In the vigorous, blood and Qi are abundant, muscles are smooth, and the pathways for Qi are open. The circulation of Ying and Wei Qi remains normal. Thus, they are energetic during the day and sleep soundly at night. In the elderly, blood and Qi are deficient, muscles are withered, and Qi pathways are obstructed. The Qi of the five zang organs conflicts, leading to a deficiency of Ying Qi and an internal disturbance of Wei Qi (attacking Ying Qi). Thus, they lack energy during the day and cannot sleep at night. (This section specifically expounds on the principle that Qi and Blood differ between youth and old age, with precise language, forming the second section, acting as a direct counterpart—normal vs. abnormal—to the previous section.)
Huangdi said: I wish to hear from where Ying and Wei Qi originate and travel.
Qibo replied: Ying Qi originates from the Middle Jiao (Middle Burner), and Wei Qi originates from the Lower Jiao (Lower Burner).
Huangdi said: I wish to hear from where the Three Jiaos originate.
Qibo replied: The Upper Jiao emerges from the upper opening of the stomach, ascends along the pharynx, pierces the diaphragm, and spreads in the chest. It moves to the axilla, follows the course of the Hand-Taiyin Lung Meridian, returns to the Foot-Yangming Stomach Meridian, ascends to the tongue, and descends to the Foot-Yangming Meridian. It usually travels together with Ying Qi, twenty-five times in the Yang aspects during the day and twenty-five times in the Yin aspects during the night, completing one cycle. Thus, after fifty cycles, it reunites at the Hand-Taiyin Lung Meridian.
Huangdi said: If a person consumes hot food or drink, and the heat has not yet settled, sweat appears. Sometimes it appears on the face, sometimes on the back, sometimes on half the body. These sweats do not follow the regular pathway of Wei Qi. Why is this?
Qibo replied: This is due to external wind pathogenic factors injuring the body, causing the couli (pores) to open. Internal heat steams and causes the couli to leak. Wei Qi scatters and indeed cannot follow its proper channel. This Qi is fierce and slippery; upon encountering open couli, it exits immediately. Therefore, it cannot follow its proper path and is named "Leakage" (Lou Xie). (The Upper Jiao is the gathering place of Zong (Pectoral) Qi. This section seems to discuss Wei Qi, but Zong Qi is originally generated by Ying and Wei and commands them. The first half discusses its normal course with Ying Qi, and the second half questions why it deviates from the Wei Qi path.)
Huangdi said: I wish to hear from where the Middle Jiao originates.
Qibo replied: The Middle Jiao also resides in the stomach, behind the Upper Jiao. The Qi received here separates dregs, evaporates fluids, and transforms fine essences. These ascend to the lung vessels, transform into blood, and nourish the living body. Nothing is more precious than this. Thus, it travels exclusively through the vessel tunnels and is called Ying Qi.
Huangdi said: Blood and Qi have different names but are of the same category. What does this mean?
Qibo replied: Ying and Wei Qi belong to Essence-Qi, while blood belongs to Spirit-Qi. Therefore, although blood and Qi have different names, they are of the same category. Thus, those who lose blood should not be subjected to sweating, and those who suffer excessive sweating should not lose blood. Therefore, there are two ways to die (losing blood and then sweating, or sweating excessively and then losing blood), but there is no way to survive both simultaneously.
Huangdi said: I wish to hear from where the Lower Jiao originates.
Qibo replied: The Lower Jiao separates from the ileum and渗 (seeps) into the bladder. Thus, water and grain often reside together in the stomach. After digestion, they become dregs and descend together into the large intestine, forming the function of the Lower Jiao. They filter and separate juices, seep along the Lower Jiao, and enter the bladder.
Huangdi said: When a person drinks wine, it also enters the stomach. Before the grain is fully digested, urine alone is excreted first. Why is this?
Qibo replied: Wine is the liquid of fermented grain. Its Qi is fierce and clear. Although it enters the stomach after the grain, it transforms into fluid and exits before the grain.
Huangdi said: Excellent. I have heard that the Upper Jiao is like mist, the Middle Jiao like foam/fermentation, and the Lower Jiao like a ditch. This is what is meant. (The third section elaborately narrates the source and intersection of Ying and Wei Qi, dividing them by the Three Jiaos and deducing their variations. It should be read as one section; if divided into three, the textual momentum would become abrupt and weak.)
The layout is single-sided initially and double-sided later; the intent is general initially and specific later. The two parts seem unrelated but actually possess a swirling grand qi and full strength, unconstrained by rigid segmentation rules. The argumentation drives the text, supported by sufficient literary power. The wording is rounded, and the logic is profound, inviting contemplation. The structure is orderly, possessing the dignity of holding a tablet and wearing official robes. This chapter thoroughly expounds the sources and variations of Ying and Wei Qi. The first two sections collectively raise several points for a general narrative, presenting one normal and one abnormal case. The latter part divides into the Three Jiaos, with intermediate narration presenting another normal and abnormal case. If constrained by rigid segmentation responding to introductory prompts, the text would lose its vitality.