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。岐伯答曰。人受气于谷。谷入于胃。以传于肺。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。
此章论营卫之生始会合。因以名篇。首节论营卫之所生。而各走其道。下节论营卫之会合。相
将而行。外内出入。此阴阳离合之道也。谷入于胃。以传于肺。五脏六腑。皆以受气者。此营血之
营于五脏六腑。十二经脉
也。其清者为营。浊者为卫。乃别出两行营卫之道。营在脉中。卫在脉外。营周不休。昼夜五十营。
而复大会于手太阴。阴阳相贯。如环无端。此营气之行于脉中。循度环转。以应呼吸漏下者也。卫
气夜行于阴二十五度。日行于阳二十五度。分为昼夜。故气至阳则卧起而目张。至阴则休止而目瞑。
日中阳气陇。而卫气正行于阳。故为重阳。夜半阴气陇。而卫正行于阴。故为重阴。太阴主地。太
阳主天。卫气日行于太阳之肤表。而夜行于五脏之募原。乃太阴所主之地中也。外内各行二十五度。
分为昼夜。此卫气之所行也。夜半为阴陇。夜半后为阴衰。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。夜半而阴阳大会。天下万民皆卧。命曰合阴。此天气夜行于阴。
而与阴气会合。天道昼夜之阴阳也。平旦卫气行阴。阴尽而表阳复受此卫气。如是昼夜出入之无已。
与天地阴阳之同纪也。
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。
此论营与卫合。偕行于皮肤肌腠之间。分为昼夜。而外内出入者也。血气者。充肤热肉。淡渗
皮毛之血气。肌肉者。在外皮肤之肌肉。在内募原之肌肉。气道者。肌肉之纹理。三焦通会元真之
处。营卫之所游行出入者也。故肌肉滑利。气道疏通。则荣卫之行。不失其出入之常度。故昼精
明而夜瞑合。如肌肉干枯。气道涩滞。则五脏之气相搏。而不能通调于外内矣。夫营血者。五脏之
精气也。五脏不和。则营气衰少。营气衰。则不能外
营于肌肉。而卫气内伐矣。卫气内伐。而不得循行五脏。故昼不精而夜不瞑也。此言营卫相将。卫
随营行者也。夫经言营行脉中。卫行脉外者。论营卫二气。分阴阳清浊之道路也。平脉篇曰。营为
血。卫为气。本经曰。化而为血。命曰营气。盖经脉之外。有充肤热肉之血气。皆为营气。当知脉
外有营。与卫气相将出入者也。是以本经论营卫之生始离合。计五篇有奇。第十五之五十营篇。论
营气之行于脉中。第七十六之卫气行篇。论卫气之行于脉外。第十六之营气篇。论营血之营于五脏
六腑。十二经脉。此篇论营卫之生。各有所从来。各走其道。而复会合于皮肤肌腠之间。营卫相
将。偕行出入。第五十二之卫气篇。论脉内之血气。从气街而出于肤表。故与卫气相合而偕行。夫
脉内之血气顺行。则脉外之气血逆转。此阴阳离合外内逆顺之常也。阴阳之道。通变无穷。千古而
下。皆碍于营行脉中。卫行脉外之句。而不会通于全经。以致圣经大义。蒙昧久矣。
黄帝曰。愿闻营卫之所行。皆何道从来。岐伯答曰。营出中焦。卫气出于下焦（下当作上）
帝承上文之义。复问营卫相将之所行。皆何道从来。而行于脉外也。夫清者为营。浊者为卫。此
入胃水谷之精气。别出两行营卫之道。营行脉中。卫行脉外。乃精气也。中焦受气取汁。化而为
血。以奉生身。莫贵于此。故独行于经隧。命曰营气。此血之气名营气。故曰营出中焦。与精气之
少有别也。决气篇曰。上焦开发。宣五谷味。熏肤充身泽毛。若雾露之溉是谓气。五味篇曰。辛入
于胃。其气走于上焦。上焦者。受气而营诸阳者也。卫者。阳明水谷之悍气。从上焦而出卫于表阳。
故曰卫出上焦。夫充肤热肉之血。乃中焦水谷之津液。随三焦出气。以温肌肉。充皮肤。故痈疽章
曰。肠胃受谷。上焦出气。以温分肉。而养骨节。通腠理。中焦出气如露。上注
谷而渗孙脉。津液和调。变化而赤为血。血和孙脉先满溢。乃注于络脉皆盈。乃注于经脉。阴阳
已张。因息乃行。行有经纪。周有道理。与天协议。不得休止。夫 谷者。肌肉之分会也。是津液
先和调于分肉孙络之间。变化而赤为血。血和而后孙络满溢。注于络脉经脉。故中焦之津液。化而
为血。以奉生身者。谓血营于身形之肌肉也。独行于经隧。命曰营气。谓血注于孙脉经脉也。此血
之气命曰营气。与应呼吸漏下之营气少别。故外与卫气相将。昼夜出入。内注于经脉。因息乃行。
与天道之营运于外。而复通贯于中之协议也。余伯荣曰。此论营卫出于两焦。下节论上焦与营俱
行。中焦蒸化营气。此节乃承上启下之文。
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。行于阴亦二十五度一周
也。故五十度而复大会于手太阴矣。
此复论三焦之所出。兼证营卫之生会。上焦出于胃上口者。上焦所归之部署也。并胃咽以上贯
膈。而布胸中。出走腋下。循太阴之云门中府之分而行。还至阳明之天鼎扶突而上至舌。复下于足
阳明之分。常与营俱行于阳二十五度。行于阴亦二十五度一周也。故五十度而复大会于手太阴。盖
从胸腋太阴之分而出行。故复大会于太阴也。夫手之三阴。从脏走手。足之三阴。从足走脏。营气
行于二十八脉之中。二百七十息。以应漏下二刻为一周。则阴阳外内。经脉脏腑。俱已循行。盖以
一日分为昼夜而为五十营。非日行于阳而夜行于阴也。凡日行于阳二十五度。行于阴亦二十五度。乃
营卫之行于脉外。阴阳出入者也。越人首设问
难。即将经义混淆。而后人非之。后人又以营在脉中。行阳二十五度。行阴二十五度。是犹百步五
十步相笑之故智耳。按、金匮要略曰。若五脏元真通畅。人即安和。病则无由入其腠理。腠者。是三
焦通会元真之处。为血气所注。理者。是皮肤脏腑之纹理也。盖三焦乃初阳之气。营运于上下。通
合于肌腠。不入于经俞。是以上焦之气。常与营俱行阳二十五度。行阴二十五度者。与充肤热肉之
营血。间行于皮肤脏腑之纹理也。上焦出胃上口。上贯膈。布胸中。走腋。下至阳明。上至舌。此
论上焦气之所出。与经脉之循臂肘。上肩胛。入缺盆。出耳颊之不同也。再按三焦乃少阳之相火。
生于肾阴。从下而上。通会于周身之腠理。脏腑之募原。总属一气耳。归于有形之部署。始分而
为三。气之在上者。即归于上部。主宣五谷之气味。即从上而出。熏肤充身泽毛。气之在中者。
即归于中部。主蒸化水谷之津液。而为营血。即从中而出。以奉生身。气之在下者。即归于下部。
主济泌别汁。即从下而出。以行决渎。此气由阴而生。从下而上。归于上中下之三部。即从上中
下而分布流行。马氏复以下焦之气。升于中上。上焦之气。降于中下。此缘不明经理。而强为臆说也。
黄帝曰。人有热饮食下胃。其气未定。汗即出。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。故不得循其道。此气
悍滑疾。见开而出。故不得从其道。故命曰漏泄。
此申明卫气出于上焦。从上焦之气。而分布于周身者也。上焦出于胃上口。上贯膈。布胸中。
由腋而出于太阴之分。至手阳明之扶突。下足阳明之人迎。而后布散于皮腠。常与营俱行阳而行
阴。卫气从上焦之气而出。所出之道路。从来上未至于面。后未至于背。今饮食下胃。其营卫宗气。未
有定分。而先汗
出于面。或出于背。此卫气之不循道而出也。卫气布于周身。无所不被其泽。若汗出于身半。此
卫气之偏沮也。盖卫气者。水谷之悍气。其性 悍滑疾。如腠理不密。即见开而出。故不得从其
道。此假风邪汗出。以证明卫气循上焦之道路而出。上焦与营俱行。而营与卫又相将出入于外内
者也。故曰上焦如雾。谓气之游行于肤表。熏肤充身泽毛。若雾露之溉。张开之曰。此章论卫
气始出之从来。第七十六篇。论卫气昼夜出入之道路。所行不同。各宜体析。
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。
蒸精液。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。
此论营出于中焦。中焦亦并胃中。在胃中脘之分。中焦所归之部署也。此所受气者。主泌水
谷之糟粕。蒸精液。化其精微。上注于肺脉。奉心神化赤而为血。以奉生身。莫贵于此。故独得行
于经隧。命曰营气。此津液化血而名营气也。
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。
此承上文而言。营卫生于水谷之精。皆由气之宣发。营卫者。水谷之精气也。血者。中焦之
精汁。奉心神而化赤。神气之所化也。血与营卫。皆生于精。故异名而同类焉。汗乃血之液。气化
而为汗。故夺其血者则无汗。夺
其汗者则无血。无血者死。无汗者亦死。故人有两死而无两生者。谓营卫血汗。总属于水谷之精也。
此言中焦之精汁。皆由气之所化。而为营为卫。为血为汗。有如水中之沤。气发于水中。则为沤泡。
气散。则沤亦破泄矣。
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。
下焦之部署。在胃之下口。别走于回肠。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。就下焦之气。济泌别汁。循下焦之经。而渗入膀胱。气化则出矣。
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。
饮酒者。先行皮肤。则水津四布。而下输膀胱矣。三焦下俞。出于委阳。并太阳之正。入络膀胱。
约下焦气化而出。故小便独先下。此承上文而言下焦之气。主决渎水液。故帝曰善。余素闻云。上
焦如雾。中焦如沤。下焦如渎。此之谓也。按、此篇论营卫之生会。夫水谷之精气。清者为营。浊
者为卫。营在脉中。卫在脉外。此营卫之生也。阴阳异位。又何焉会。故复论三焦之所出。以明其
会焉。卫出上焦。而上焦常与营俱行阳二十五度。行阴亦二十五度。营出中焦。而中焦之津液。随
三焦出气。以温肌肉。化赤为血。以奉生身。营卫之行。不失其常。此营卫之会也。故独得行于经
隧。命曰营气。言与卫相将于脉外。而又独得行于经隧之中。是肌腠经脉之外
内。皆有此营也。阴阳血气之离合出入。非熟读诸经。细心体会。不易悉也。
Huangdi asked Qibo: From where does the human body receive Qi? How do Yin and Yang intersect? Which Qi is called Ying (Nutritive) Qi, and which is called Wei (Defensive) Qi? Where does Ying Qi originate? Where does Wei Qi meet with Ying Qi? The Qi of the old and the young differs, and their Yin-Yang positions are distinct. I wish to hear about their intersection.
Qibo replied: Humans receive Qi from grain. Grain enters the stomach and is transmitted to the lungs. The Zang and Fu organs all receive Qi from it. The pure part becomes Ying Qi, and the turbid part becomes Wei Qi. Ying Qi circulates within the vessels, while Wei Qi circulates outside the vessels. Ying Qi circulates ceaselessly, completing fifty cycles before reuniting. The Yin and Yang meridians interconnect like a ring without beginning or end. Wei Qi travels through the Yin twenty-five times during the night and through the Yang twenty-five times during the day, distinguishing night from day. Thus, when Qi reaches the Yang aspect, one awakens; when it reaches the Yin aspect, one rests. Therefore, it is said that at midday, Yang Qi is abundant, constituting "Double Yang"; at midnight, Yin Qi is abundant, constituting "Double Yin." Taiyin governs the interior (Yin), and Taiyang governs the exterior (Yang). Each travels twenty-five cycles to distinguish night from day. 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 Qi. At midday, Yang Qi is abundant; in the evening, Yang Qi declines. At sunset, Yang Qi is exhausted, and Yin Qi begins to receive Qi. At midnight, there is a great convergence of Yin and Yang Qi, and all people sleep; this is called "He Yin" (Combining with Yin). At dawn, Yin Qi is exhausted, and Yang Qi receives Qi. This cycle continues endlessly, aligning with the rhythms of Heaven and Earth.
This chapter discusses the origin, initiation, and convergence of Ying and Wei Qi, hence the chapter title. The first section discusses the generation of Ying and Wei Qi and their respective pathways. The next section discusses their convergence, moving together, entering and exiting the interior and exterior, illustrating the principle of separation and union of Yin and Yang. "Grain enters the stomach, is transmitted to the lungs, and the Zang and Fu organs all receive Qi" refers to the circulation of Ying Blood within the Zang and Fu organs and the twelve meridians. "The pure part becomes Ying Qi, the turbid part becomes Wei Qi" indicates two separate pathways for Ying and Wei Qi. Ying Qi is within the vessels, Wei Qi is outside. Ying Qi circulates ceaselessly, completing fifty cycles day and night before reuniting at the Lung Meridian of Hand-Taiyin. The Yin and Yang meridians interconnect like a ring without end; this describes Ying Qi circulating within the vessels according to its measure, responding to respiration and water clocks. Wei Qi travels through the Yin twenty-five times at night and through the Yang twenty-five times during the day, distinguishing night from day. Thus, when Qi reaches Yang, one wakes and opens eyes; when it reaches Yin, one rests and closes eyes. At midday, Yang Qi is abundant, and Wei Qi is traveling in the Yang aspect, hence "Double Yang." At midnight, Yin Qi is abundant, and Wei Qi is traveling in the Yin aspect, hence "Double Yin." Taiyin governs the Earth, Taiyang governs the Heaven. Wei Qi travels on the surface of the Taiyang meridian during the day and on the Mu Yuan (origins) of the Zang organs at night, which is the Earthly region governed by Taiyin. Interior and exterior each travel twenty-five cycles to distinguish night from day; this is the path of Wei Qi. Midnight is when Yin Qi is abundant; after midnight, Yin Qi declines. At dawn, Yin Qi is exhausted, and Yang Qi receives Qi. At midday, Yang Qi is abundant; in the evening, Yang Qi declines. At sunset, Yang Qi is exhausted, and Yin Qi receives Qi. At midnight, Yin and Yang Qi converge greatly, and all people sleep, called "He Yin." This is Heavenly Qi traveling into the Yin at night, combining with Yin Qi, reflecting the Yin-Yang of day and night in the Dao of Heaven. At dawn, Wei Qi travels in the Yin; when Yin is exhausted, the exterior Yang receives this Wei Qi again. Such endless entry and exit aligns with the common rhythm of Heaven and Earth's Yin and Yang.
Huangdi said: Why do the elderly not sleep soundly at night? Why do the young and vigorous not sleep during the day?
Qibo replied: In vigorous people, Qi and Blood are abundant, muscles are smooth, Qi channels are unobstructed, and the movement of Ying and Wei Qi follows normal patterns. Thus, they are alert during the day and sleep soundly at night. In the elderly, Qi and Blood are depleted, muscles are withered, Qi channels are obstructed, and the Qi of the five Zang organs clashes. Ying Qi is deficient, and Wei Qi invades internally. Thus, they are not alert during the day and cannot sleep at night.
This section discusses Ying and Wei Qi combining and traveling together between the skin and muscle layers, dividing day and night, and entering/exiting the interior and exterior. Blood and Qi nourish the skin, warm the flesh, and seep into the hair follicles. Muscles refer to those on the skin surface and those in the Mu Yuan internally. Qi channels refer to the texture of muscles, where the San Jiao (Triple Burner) converges with Yuan Zhen (Original True) Qi, and where Ying and Wei Qi travel and enter/exit. If muscles are smooth and Qi channels clear, Ying and Wei Qi will not deviate from their normal entry and exit limits, resulting in daytime alertness and nighttime sleep. If muscles are dry and Qi channels obstructed, the Qi of the five Zang organs will clash and fail to regulate the interior and exterior. Ying Blood is the essence of the five Zang organs. If the five Zang organs are disharmonious, Ying Qi becomes deficient. Deficient Ying Qi cannot nourish the muscles externally, causing Wei Qi to invade internally. Internal invasion of Wei Qi prevents it from circulating through the Zang organs, leading to daytime lethargy and nighttime insomnia. This illustrates Ying and Wei following each other, with Wei following Ying. The classic states "Ying travels in the vessels, Wei travels outside," describing the paths of Ying and Wei as divided by Yin-Yang and purity/turbidity. The *Ping Mai Pian* says: "Ying is Blood, Wei is Qi." This classic says: "Transformed into blood, it is named Ying Qi." Generally, outside the vessels, the blood and Qi that nourish the skin and warm the flesh are also considered Ying Qi. One should know that Ying exists outside the vessels, accompanying Wei Qi in entry and exit. Therefore, this classic discusses the origin, initiation, separation, and union of Ying and Wei across more than five chapters. Chapter 15 (*Wu Shi Ying*) discusses Ying Qi in the vessels; Chapter 76 (*Wei Qi Xing*) discusses Wei Qi outside the vessels; Chapter 16 (*Ying Qi*) discusses Ying Blood in the Zang, Fu, and twelve meridians. This chapter discusses the origin of Ying and Wei, their distinct sources and paths, and their convergence in the skin and muscle layers, traveling together. Chapter 52 (*Wei Qi*) discusses blood-qi inside the vessels exiting from the Qi Chuan acupoints to the skin surface, thus combining with Wei Qi. When blood-qi inside the vessels flows smoothly, blood-qi outside reverses; this is the normal state of Yin-Yang separation and internal-external reversal. The Dao of Yin and Yang is infinite in variation. For millennia, scholars have been hindered by the phrase "Ying travels in the vessels, Wei travels outside," failing to integrate it with the entire classic, leaving the great meaning of the sacred text obscured for long.
Huangdi said: I wish to know the paths traveled by Ying and Wei Qi, and from where they originate.
Qibo replied: Ying Qi originates from the Middle Jiao, and Wei Qi originates from the Upper Jiao (Note: Original text says Lower, corrected to Upper).
Huangdi, continuing the previous meaning, asks again about the path of Ying and Wei traveling together and originating from where to travel outside the vessels. Pure Qi becomes Ying, turbid Qi becomes Wei. This is the essence of water and grain entering the stomach, taking two separate paths for Ying and Wei. Ying travels in the vessels, Wei travels outside; this is Essence-Qi. The Middle Jiao receives Qi, extracts juices, transforms them into blood to nourish the body; nothing is more precious. Thus, it travels alone in the vessel tunnels, named Ying Qi. This is the name for the Qi of blood, hence "Ying originates from the Middle Jiao," differing slightly from Essence-Qi. The *Jue Qi Pian* says: "The Upper Jiao opens and develops, disseminating the flavors of grain, warming the skin, filling the body, moistening the hair, like mist and dew irrigating; this is called Qi." The *Wu Wei Pian* says: "Pungent substances enter the stomach, their Qi moves to the Upper Jiao. The Upper Jiao receives Qi and nourishes all Yang meridians." Wei Qi is the fierce Qi of Yangming water and grain, emerging from the Upper Jiao to defend the exterior Yang, hence "Wei originates from the Upper Jiao." The blood that nourishes skin and warms flesh is the fluid of the Middle Jiao, following the Qi of the San Jiao to warm muscles and nourish skin. Thus, the *Yong Ju Zhang* says: "Intestines and stomach receive grain, Upper Jiao emits Qi to warm muscle divisions, nourish bone joints, and open interstices. Middle Jiao emits Qi like dew, flowing up to grain and seeping into Sun vessels. Fluids harmonize, transform into red blood. Harmonized blood fills Sun vessels first, then Luo vessels, then Jing vessels. Yin and Yang are expanded, moving with breath, having order and reason, agreeing with Heaven, never ceasing." Grain is the division of muscles. Fluids first harmonize in the muscle divisions and Sun collaterals, transforming into red blood. After blood harmonizes, Sun collaterals fill, pouring into Luo and Jing vessels. Thus, Middle Jiao fluids transform into blood to nourish the body, meaning blood nourishes the muscles of the body. Traveling alone in vessel tunnels, named Ying Qi, means blood pours into Sun and Jing vessels. This Qi of blood is named Ying Qi, differing slightly from Ying Qi responding to respiration and water clocks. Thus, externally it accompanies Wei Qi, entering and exiting day and night; internally it pours into vessels, moving with breath, agreeing with the Dao of Heaven operating externally and penetrating internally. Yu Borong said: This section discusses Ying and Wei originating from two Jiaos; the next section discusses Upper Jiao traveling with Ying; Middle Jiao steaming and transforming Ying Qi; this section connects the preceding and following texts.
Huangdi said: I wish to know from where the San Jiao originates.
Qibo replied: The Upper Jiao originates from the upper opening of the stomach, runs along the throat upward through the diaphragm, distributes in the chest, moves to the axilla, travels along the distribution of the Hand-Taiyin meridian, returns to the Foot-Yangming meridian, ascends to the tongue, and descends to the Foot-Yangming meridian. It often travels with Ying Qi twenty-five times in the Yang aspect and twenty-five times in the Yin aspect per cycle. Thus, after fifty cycles, it reunites at the Hand-Taiyin lung meridian.
This again discusses the origin of the San Jiao, proving the generation and convergence of Ying and Wei. "Upper Jiao originates from the upper opening of the stomach" refers to the destination of the Upper Jiao. Running along the stomach and throat through the diaphragm to distribute in the chest, exiting the axilla, traveling along the Yunmen and Zhongfu points of the Taiyin meridian, returning to Tianding and Futu of the Yangming meridian to ascend to the tongue, then descending to the Foot-Yangming distribution. It often travels with Ying Qi twenty-five times in Yang and twenty-five times in Yin per cycle. Thus, after fifty cycles, it reunites at Hand-Taiyin. Since it starts from the chest-axilla Taiyin distribution, it reunites at Taiyin. The three Yin meridians of the hand travel from Zang to hand; the three Yin meridians of the foot travel from foot to Zang. Ying Qi travels through the twenty-eight meridians, two hundred seventy breaths, corresponding to two ke (water clock units) per cycle. Thus, Yin-Yang, interior-exterior, meridians, and Zang-Fu are all circulated. Roughly, the day is divided into day and night for fifty circuits; it is not that the sun travels in Yang by day and Yin by night. Whenever the sun travels twenty-five times in Yang and twenty-five times in Yin, this is Ying and Wei traveling outside the vessels, entering and exiting Yin and Yang. The *Nan Jing* first posed questions, confusing the scriptural meaning, and later scholars criticized him. Later scholars argued that Ying is in the vessels, traveling twenty-five times in Yang and twenty-five times in Yin, which is like mocking each other for walking a hundred steps versus fifty. According to *Jin Gui Yao Lue*: "If the Yuan Zhen of the five Zang organs is unobstructed, the person is peaceful and harmonious; disease cannot enter the Culi (interstices). Culi is where the San Jiao converges with Yuan Zhen, where blood and Qi pour. Li refers to the texture of skin and Zang-Fu." Generally, San Jiao is the initial Yang Qi, operating up and down, connecting with muscle interstices, not entering the Jing-Shu points. Thus, Upper Jiao Qi often travels with Ying Qi twenty-five times in Yang and twenty-five times in Yin, intermingling with the Ying Blood that nourishes skin and warms flesh in the textures of skin and Zang-Fu. Upper Jiao originates from the upper stomach opening, goes up through the diaphragm, distributes in the chest, moves to the axilla, descends to Yangming, ascends to the tongue. This discusses the origin of Upper Jiao Qi, different from meridians circling arms/elbows, ascending shoulders, entering Quepen, exiting ears/cheeks. Furthermore, San Jiao is the Minister Fire of Shaoyang, born from Kidney Yin, rising from below, converging with whole-body Culi and Zang-Fu Mu Yuan, belonging to one Qi. Only when归于 (returning to)有形 (form) deployments does it divide into three. Qi in the upper part returns to the upper part, governing the dissemination of grain flavors, emerging from above, warming skin, filling body, moistening hair. Qi in the middle part returns to the middle part, governing the steaming of grain fluids into Ying Blood, emerging from the middle, nourishing the body. Qi in the lower part returns to the lower part, governing the filtration of fluids, emerging from below, managing drainage. This Qi is born from Yin, rises from below, returns to the upper, middle, and lower parts, then distributes from these three parts. Master Ma argued that Lower Jiao Qi rises to Middle/Upper, and Upper Jiao Qi descends to Middle/Lower; this is due to not understanding the principles and forcing speculative theories.
Huangdi said: When a person eats hot food and drinks, the heat has not settled in the stomach, yet sweat appears immediately, sometimes on the face, sometimes on the back, sometimes on half the body. Why does it not follow the path of Wei Qi?
Qibo replied: This is because external wind injury causes internal opening of the Culi. Hair pores steam, and interstitial spaces leak. Wei Qi follows this path. Thus, it cannot follow its proper channel. This Qi is fierce, slippery, and rapid; seeing an opening, it exits. Hence, it cannot follow its path, and is named "Lou Xie" (Leakage).
This clarifies that Wei Qi originates from the Upper Jiao and distributes throughout the body from Upper Jiao Qi. Upper Jiao originates from the upper stomach opening, goes up through the diaphragm, distributes in the chest, exits the axilla to the Taiyin distribution, reaches Futu of Hand-Yangming, descends to Renying of Foot-Yangming, then spreads to skin and interstices. It often travels with Ying Qi in Yang and Yin. Wei Qi emerges from Upper Jiao Qi. Its path has never reached the face or back before. Now, after food enters the stomach, before Ying, Wei, and Zong Qi settle, sweat appears first on the face or back; this is Wei Qi exiting without following its path. Wei Qi covers the whole body. If sweat appears on half the body, this is partial deficiency of Wei Qi. Generally, Wei Qi is the fierce Qi of water and grain, nature fierce, slippery, and rapid. If Culi are not tight, it exits upon opening, thus not following its path. This uses wind-induced sweating to prove Wei Qi follows the Upper Jiao path. Upper Jiao travels with Ying, and Ying and Wei accompany each other in and out. Hence, "Upper Jiao is like mist," meaning Qi travels on the skin surface, warming skin, filling body, moistening hair, like mist and dew irrigation. Zhang Kai said: This chapter discusses the origin of Wei Qi; Chapter 76 discusses its day-night paths; they differ and should be analyzed separately.
Huangdi said: I wish to know from where the Middle Jiao originates.
Qibo replied: The Middle Jiao is also in the stomach, behind the Upper Jiao. The Qi received here separates dregs, steams essence, transforms fine nutrients, and pours them up into the lung vessels, thereby transforming into blood to nourish the body. Nothing is more precious; thus, it travels alone in the vessel tunnels, named Ying Qi.
This discusses Ying originating from the Middle Jiao. The Middle Jiao is in the stomach, at the Zhongwan point, the destination of the Middle Jiao. The Qi received here mainly separates water-grain dregs, steams essence, transforms fine nutrients, pours up into lung vessels, assists Heart Spirit to transform red into blood, and nourishes the body. Nothing is more precious; thus, it travels alone in vessel tunnels, named Ying Qi. This is fluid transforming into blood, named 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 are Essence-Qi; Blood is Spirit-Qi. Therefore, Blood and Qi are of the same category despite different names. Thus, one who loses blood should not sweat, and one who sweats excessively should not lose blood. Therefore, a person faces death from either extreme, but cannot survive both extremes simultaneously.
This continues the previous discussion: Ying and Wei are generated from the essence of water and grain, all by the dissemination of Qi. Ying and Wei are the essence-Qi of water and grain. Blood is the refined juice of the Middle Jiao, transformed by Heart Spirit into red, the transformation of Spirit-Qi. Blood, Ying, and Wei all originate from Essence, hence different names but same category. Sweat is the fluid of blood, transformed by Qi into sweat. Thus, depriving blood results in no sweat; depriving sweat results in no blood. No blood leads to death; no sweat leads to death. Hence, "two deaths, no two lives" means Ying, Wei, Blood, and Sweat all belong to the essence of water and grain. This states that the refined juice of the Middle Jiao is transformed by Qi into Ying, Wei, Blood, and Sweat, like bubbles in water. Qi arising in water creates bubbles; when Qi scatters, bubbles break.
Huangdi said: I wish to know from where the Lower Jiao originates.
Qibo replied: The Lower Jiao separates from the ileum, pours into the bladder, and seeps in. Thus, water and grain usually reside together in the stomach, become dregs, and descend together to the large intestine, forming the Lower Jiao. They seep and descend together, filtering fluids, following the Lower Jiao to seep into the bladder.
The deployment of the Lower Jiao is below the lower opening of the stomach, separating to the ileum, pouring into the bladder to seep in. Water and grain reside in the stomach, become dregs, descend to the large intestine. With Lower Jiao Qi, filtering fluids, following Lower Jiao meridians, they seep into the bladder. Upon Qi transformation, they exit.
Huangdi said: When a person drinks wine, it also enters the stomach. The grain is not yet digested, yet urine is excreted first. Why?
Qibo replied: Wine is the liquid of cooked grain. Its Qi is fierce and clear. Thus, it enters after grain but exits as fluid before grain. Huangdi said: Excellent. I have heard that Upper Jiao is like mist, Middle Jiao like foam, Lower Jiao like a ditch. This is what is meant.
Those who drink wine, it first travels through the skin, distributing water fluids everywhere, then draining to the bladder. The lower Shu points of the San Jiao emerge at Weiyang, join the main channel of Bladder, enter the network of Bladder, constrain Lower Jiao Qi transformation to exit. Thus, urine is excreted first. This continues the previous text regarding Lower Jiao Qi governing the drainage of fluids. Hence, Huangdi said: Excellent. I have always heard: Upper Jiao like mist, Middle Jiao like foam, Lower Jiao like a ditch. This is what is meant. Note: This chapter discusses the generation and convergence of Ying and Wei. The essence of water and grain: pure becomes Ying, turbid becomes Wei; Ying in vessels, Wei outside; this is the generation of Ying and Wei. Yin and Yang have different positions, so how do they converge? Thus, it again discusses the origin of San Jiao to clarify their convergence. Wei originates from Upper Jiao, and Upper Jiao often travels with Ying Qi twenty-five times in Yang and twenty-five times in Yin. Ying originates from Middle Jiao, and Middle Jiao fluids follow San Jiao Qi to warm muscles, transform red into blood, and nourish the body. Ying and Wei travel without deviation from normal patterns; this is the convergence of Ying and Wei. Thus, it travels alone in vessel tunnels, named Ying Qi, saying it accompanies Wei outside vessels but travels alone in tunnels. Thus, Ying exists both inside and outside the muscle interstices and vessels. The separation, union, entry, and exit of Yin-Yang and Blood-Qi are not easily fully understood without careful study of various classics and deep contemplation.