此复论充肤热肉。淡渗皮毛之血气。又起于胞中。从冲脉任脉。而散于脉中者也。上章论胃
腑所生之血气。出于胃之大络。注脏腑之经隧。而外渗于皮肤。此后天水谷之精。从中焦而出也。
此言胞中之血气。从冲任而行于经脉之外内。乃先天所藏之精气。从下焦而上也。盖言形中之血气。
所以营养皮脉肉筋骨者。本于先后天之资生而资始也。胞中为血海。下焦少阴之所主也。冲脉任脉。
皆起于胞中。上循背里。为经络之海者。胞中之血气。从冲任而半营于脉中也。其浮而外者。循腹
右上行。至胸中而散。此半随冲脉而散于皮肤分肉者也。故血气盛则充肤热肉。血独盛则淡渗皮肤。
生毫毛。妇人之生。因月事以时下。数脱于血。而血不足。不得上营于唇口。故须不生焉。上章论
生须眉毫毛之气血。手足三阳之所主也。此章论络唇口生髭须之血气。冲脉之所濡也。血气生始出
入之道路多歧。若非潜心体会。反兴亡羊之叹。仇汝霖曰。妊娠之血。
皮肤之血也。此血卧则归肝。故卧出而风吹之。则为血痹。如热入血室。刺肝之期门。
黄帝曰。士人有伤于阴。阴气绝而不起。阴不用。然其须不去。其故何也。宦者独去何也。愿
闻其故。岐伯曰。宦者去其宗筋。伤其冲脉。血泻不复。皮肤内结。唇口不营。故须不生。
宗筋者。前阴也。宦者去其宗筋。伤其冲脉。血泻而不复。上营于唇口。故须不生。此因割去
前阴。而伤其先天之精气也。
黄帝曰。其有天宦者。未尝被伤。不脱于血。然其须不生。其故何也。岐伯曰。此天之所不足
也。其任冲不盛。宗筋不成。有气无血。唇口不营。故须不生。
此言胞中之血气。本于先天之所生也。天宦者谓之天阉。不生前阴。即有而小缩。不挺不长。
不能与阴交而生子。此先天所生之不足也。其冲任不盛。宗筋不成。有气无血。唇口不营。故须不
生。仇汝霖曰。髭须生于有生之后。然又本于先天之精气。以上二篇。论阴阳血气。有互相资生
之妙。学人再于五音五行之外求之。
黄帝曰。善乎哉。圣人之通万物也。若日月之光影。音声鼓响。闻其声而知其形。其非夫子。孰
能明万物之精。是故圣人。视其颜色黄赤者多热气。青白者少热气。黑色者多血少气。美眉者太阳
多血。通髯极须者少阳多血。美须者阳明多血。此其时然也。
此复论人道之归于天道也。青黄赤白黑。五音五行之色也。赤主夏而黄主长夏。故黄赤者多热气。
热气者。阳气也。青主春而白主秋。故青白者少热气也。黑主冬令之水。而阳气深藏。故多血而少气
也。三阴三阳者。
乃天之六气。亦合于四时。初之气厥阴风木。二之气少阴相火。三之气少阳君火。四之气太阴湿土。
五之气阳明燥金。终之气太阳寒水。在天有此六气。而人有此六气者也。合人之脏腑经脉。有手足
十二之分。在天之阴阳。只有太少之六气也。故美眉者太阳多血。通髯极须者少阳多血。美须者阳
明多血。此论人归于天道。而合于天之四时。又以分手与足也。
夫人之常数。太阳常多血少气。少阳常多气少血。阳明常多血多气。厥阴常多气少血。少阴常
多气少血。太阴常多血少气。此天之常数也。
此以人之常数。而合于天之常数也。常数者。地之五行。天之六气。五六相合。而成三十年之
一纪。六十岁之一周。而人亦有此五运六气者也。是以首论地之五行。以合人之五形。末论人之六
气。而合于天之六气也。在天成气。在地成形。人秉地之五行而成此形。然本于天之六气。故复归
论于天之六气焉。张玉师曰。血气生于阳明。故阳明多血多气。其余阴阳。有多气少血者。有多血少
气者。此大数之不全。自然之理也。然本经以厥阴常多气少血。太阴常多血少气。而素问血气形志
篇。及本经九针论。以厥阴多血少气。太阴多气少血。岂经义之矛盾耶。抑相传之错误欤。曰。此正
以人之常数。合天之常数也。夫厥阴之上。风气主之。风者。大块之噫气。故厥阴之多气也。太阴湿
土主气。地气升而为云为雨。故曰太阴所至为湿生。终为注雨。雨者。下注于地而为经水。故太阴之
多血也。此天之常数也。在人之形脏。足厥阴主肝。肝主藏血。手厥阴主包络。包络主生血。故厥阴
之多血也。太阴者。脾土也。命门相火生脾土。脾土生肺金。三者主生诸阳之气。故太阴之
多气也。此人之常数也。故有此六气。而人有六气。在天之阴阳。应天之常数。在人之阴阳。应人
之常数。故以人合于天。而合有异同也。虽然。阴阳之道。未有常而无变者也。以天之常变论之。厥
阴司天之政。云趋雨府。湿化乃行。是厥阴之多血矣。太阴所至为雷霆烈风。是太阴之多气矣。以人
之常变论之。厥阴不从标本。从中见少阳之火化。从中者。以中气为化。是厥阴之多气矣。脾统诸
经之血。而足太阴独受水谷之浊。是太阴之多血矣。噫知阴阳常变之道者。然后能明万物之精微。
仇汝霖曰。首言天地之间。六合之内。不离于五。人亦应之。谓人合天地之五数也。末结云。夫人之常
数。此天之常数也。谓人合天之六数也。故曰其生五。其数三。谓人之生于地之五行。而合于三阴三
阳之天数。倪仲宣曰。五者。应五运之在中。主神机之出入。六者。合六气之在外。应天气之降升。
人能养此五运六气。与天地协议。弗使形气有伤。可以神仙不老。
This passage further discusses the Qi and Blood that nourish the skin, warm the muscles, and seep into the hair follicles. These Qi and Blood originate from the *Baozhong* (Uterus/Pelvic Cavity), travel along the Chong Mai (Penetrating Vessel) and Ren Mai (Conception Vessel), and disperse within the meridians. The previous chapter discussed the Qi and Blood generated by the Stomach Fu organ, which emerge from the large collaterals of the Stomach, enter the meridian tunnels of the Zang-Fu organs, and externally seep into the skin. This section refers to the essence derived from food and water emerging from the Middle Jiao. Here, it describes the Qi and Blood in the Baozhong traveling via the Chong and Ren vessels inside and outside the main meridians; this is the essential Qi stored congenitally, ascending from the Lower Jiao. Essentially, the Qi and Blood within the form are what nourish the skin, vessels, muscles, tendons, and bones, originating from the support and initiation of both postnatal and prenatal sources. The Baozhong is known as the Sea of Blood, governed by the Shaoyin of the Lower Jiao. Both the Chong Mai and Ren Mai originate in the Baozhong, ascend along the interior of the back, and are referred to as the Sea of Meridians. The Qi and Blood in the Baozhong travel via the Chong and Ren vessels, with half circulating nutritively within the meridians. The portion that floats outward ascends along the right side of the abdomen, disperses upon reaching the chest, representing half that scatters via the Chong Mai into the skin and intermuscular spaces. Therefore, when Qi and Blood are abundant, they fill the skin and warm the muscles; if only Blood is exceptionally abundant, it seeps lightly into the skin and generates fine hairs. Women grow because their menstruation occurs regularly, leading to frequent blood loss and resulting in Blood deficiency, which prevents upward nourishment of the lips and mouth, hence beard growth does not occur. The previous chapter discussed the Qi and Blood responsible for growing beards, eyebrows, and fine hairs, which are governed by the Three Yang meridians of the hands and feet. This chapter discusses the Qi and Blood connecting the lips and mouth and growing facial hair, which are moistened by the Chong Mai. The pathways for the generation, origin, entry, and exit of Qi and Blood are diverse; without deep contemplation, one might sigh like "mending the fold after the sheep is lost." Qiu Rulin stated: The blood during pregnancy belongs to the skin's blood. When lying down, this blood returns to the Liver; thus, if exposed to wind upon waking, it results in Blood Bi syndrome. For example, in Heat entering the Blood Chamber, one needles the Qimen acupoint of the Liver channel.
Huangdi said: Among scholars, there are those who have injured their Yin (genitals); their Yin Qi is severed and cannot rise, sexual function is lost, yet their beards do not fall out. Why is it that eunuchs alone lack beards? I wish to hear the reason. Qibo replied: Eunuchs have had their Zongjin (major tendons/genitals) removed, injuring the Chong Mai. Blood is discharged and does not recover; internal stagnation forms in the skin, and the lips and mouth are not nourished, hence no beard grows. Zongjin refers to the external genitalia. By removing the Zongjin, the Chong Mai is injured, blood is discharged and fails to recover, preventing upper nourishment of the lips and mouth, hence no beard grows. This is due to the excision of the external genitalia, thereby damaging congenital Essence.
Huangdi asked: What about a "Heavenly Eunuch" (Tian Huan)? He has never suffered injury nor lost blood, yet his beard does not grow. What is the reason? Qibo replied: This is a congenital insufficiency. His Ren Mai and Chong Mai are not vigorous, the Zongjin fails to develop fully; there is Qi but no Blood, the lips and mouth are not nourished, hence no beard grows.
This explains that the Qi and Blood in the Baozhong originate from congenital generation. A Heavenly Eunuch is called Tian Yan; he lacks external genitalia, or if present, they are small and retracted, unable to erect or engage in intercourse to produce offspring. This represents a congenital insufficiency. His Chong and Ren meridians are not vigorous, the Zongjin is undeveloped, there is Qi but no Blood, the lips and mouth are not nourished, hence no beard grows. Qiu Rulin stated: Facial hair grows after birth, yet it is rooted in congenital Essence. The above two chapters discuss the profound mutual nourishment between Yin-Yang and Qi-Blood. Students should seek understanding beyond the Five Tones and Five Elements.
Huangdi said: How excellent it is that the Sages comprehend all things! Like the light and shadows of the sun and moon, or sound and drum echoes, hearing the sound reveals the shape. Without the Master, who could clarify the essence of all things? Thus, the Sage observes complexion: yellow and red indicate excessive heat Qi; green and white indicate deficient heat Qi; black indicates abundant Blood and deficient Qi. Those with beautiful eyebrows have abundant Blood in the Taiyang channel; those with full, extensive sideburns have abundant Blood in the Shaoyang channel; those with beautiful beards have abundant Blood in the Yangming channel. This reflects natural timing.
This further discusses how human Dao returns to Heavenly Dao. Green, yellow, red, white, and black correspond to the colors of the Five Tones and Five Elements. Red governs Summer, Yellow governs Late Summer; thus, yellow-red complexions have excessive heat Qi. Heat Qi is Yang Qi. Green governs Spring, White governs Autumn; thus, green-white complexions have deficient heat Qi. Black governs Winter Water, where Yang Qi is deeply hidden; thus, there is abundant Blood and deficient Qi. The Three Yin and Three Yang constitute the Six Qi of Heaven, also aligning with the four seasons. The first Qi is Jueyin Wind-Wood; the second is Shaoyin Ministerial Fire; the third is Shaoyang Sovereign Fire; the fourth is Taiyin Damp-Earth; the fifth is Yangming Dry-Metal; the final is Taiyang Cold-Water. In Heaven exist these Six Qi, and humans possess them too. Integrating with human Zang-Fu and meridians, they divide into twelve hand and foot channels. In Heaven, Yin-Yang consists only of the Six Qi of Tai and Shao. Therefore, beautiful eyebrows indicate abundant Blood in Taiyang; full sideburns indicate abundant Blood in Shaoyang; beautiful beards indicate abundant Blood in Yangming. This discusses humanity returning to Heavenly Dao and harmonizing with Heaven's four seasons, distinguishing hand and foot channels.
The constant laws of humans are: Taiyang constantly has abundant Blood and deficient Qi; Shaoyang constantly has abundant Qi and deficient Blood; Yangming constantly has abundant Blood and abundant Qi; Jueyin constantly has abundant Qi and deficient Blood; Shaoyin constantly has abundant Qi and deficient Blood; Taiyin constantly has abundant Blood and deficient Qi. These are the constants of Heaven.
This uses human constants to harmonize with heavenly constants. Constants refer to the Earth's Five Elements and Heaven's Six Qi. Five and Six combine to form a thirty-year cycle (Yi Ji) and a sixty-year full cycle (Zhou). Humans also possess these Five Movements and Six Qi. Hence, the beginning discusses Earth's Five Elements to harmonize with human physical forms; the end discusses human Six Qi to harmonize with Heaven's Six Qi. In Heaven, Qi forms; on Earth, Form forms. Humans inherit Earth's Five Elements to form this body, yet originate from Heaven's Six Qi; thus, we return to discussing Heaven's Six Qi. Zhang Yushi stated: Qi and Blood are generated by Yangming, hence Yangming has abundant Blood and Qi. Other Yin-Yang channels have either abundant Qi/deficient Blood or abundant Blood/deficient Qi; this incompleteness in great numbers is natural law. However, *Ben Jing* states Jueyin constantly has abundant Qi/deficient Blood and Taiyin abundant Blood/deficient Qi, whereas *Suwen: Xueqi Xingzhi Pian* and *Ben Jing: Jiuzhen Lun* state Jueyin has abundant Blood/deficient Qi and Taiyin abundant Qi/deficient Blood. Is there a contradiction in scriptural meaning, or a transmission error? The answer is: This precisely harmonizes human constants with heavenly constants. Above Jueyin, Wind Qi governs. Wind is the breath of the Great Earth, hence Jueyin has abundant Qi. Taiyin Damp-Earth governs Qi; Earth Qi rises to become clouds and rain, so Taiyin's arrival brings dampness, ending in pouring rain. Rain flows down into the earth becoming river waters, hence Taiyin has abundant Blood. This is the constant of Heaven. In human form-zang organs, Foot Jueyin governs the Liver, which stores Blood; Hand Jueyin governs the Pericardium, which generates Blood, hence Jueyin has abundant Blood. Taiyin is Spleen Earth. Mingmen Ministerial Fire generates Spleen Earth; Spleen Earth generates Lung Metal; these three govern the generation of Yang Qi for all channels, hence Taiyin has abundant Qi. This is the constant of Man. Thus, having these Six Qi, humans have Six Qi. Heavenly Yin-Yang responds to heavenly constants; human Yin-Yang responds to human constants. Thus, man harmonizes with Heaven, yet harmony contains differences. Nevertheless, the Way of Yin-Yang has no constancy without change. Discussing Heaven's constancy and change: When Jueyin governs Heaven's administration, clouds move to the rain house, damp transformation proceeds; this is Jueyin's abundant Blood. Taiyin's arrival brings thunder and fierce winds; this is Taiyin's abundant Qi. Discussing Man's constancy and change: Jueyin does not follow standard or root aspects, but transforms via the intermediate Shaoyang Fire. Transforming via the intermediate means using middle Qi for transformation; this is Jueyin's abundant Qi. The Spleen commands Blood of all channels, yet Foot Taiyin alone receives turbid Qi from food and water; this is Taiyin's abundant Blood. Alas, only those who understand the Way of Yin-Yang constancy and change can clarify the subtleties of all things.
Qiu Rulin stated: The beginning says within Heaven and Earth, within the Six Directions, nothing departs from Five; humans also respond, meaning humans harmonize with Heaven and Earth's number Five. The conclusion states: "The constant of man is the constant of Heaven," meaning humans harmonize with Heaven's number Six. Thus it says "Its generation is Five, its number is Three," meaning humans born of Earth's Five Elements harmonize with the Heavenly number of Three Yin and Three Yang. Ni Zhongxuan stated: Five corresponds to the Five Movements within, governing the entry and exit of Shenji (Spirit Mechanism); Six combines with the Six Qi without, responding to the descent and ascent of Heavenly Qi. If humans can nurture these Five Movements and Six Qi, agreeing with Heaven and Earth, preventing injury to Form and Qi, they may achieve immortality.