营气，即营血也。血不自行，必赖气以行之，即宗气领率之也，故称之曰营气。此饮食
地气所生，乃水谷之精液，故《内经》曰∶水谷入胃，清者为营血。又曰∶水谷入胃，游溢
精气，上输于脾，脾为胃行其津液，乃化为血，以奉生身。又曰∶营气出于中焦。中焦即腐
化水谷之地也。中焦生血，化为两途，其从腹右注于冲脉者为血海，其血静而不动，即天癸
也。其从腹左乳下随宗气走于二十八脉者为营血，此则动而不止者也。凡营血行度，手之三
阴从胸走手，手之三阳从手走头，足之三阳从头走足，足之三阴从足走腹，先行左十二经，
后行右十二经，其行度左右交通，是以凡病之在营分者，病左则必及于右，病右则必及于左
，断
卫气又名人气，以其纲维群动，为知觉运动之主也。又名阳气，以其温养一身也。合而
凝之则为卫阳，此受命养生之主也。乃合呼吸天气与饮食地气所生，天气无形而至刚，卫气
兼之
》曰∶饮食入胃，浊者为卫。浊字正言其 悍耳。因其 悍，故不能行于脉中，而必行于脉
外，此卫阳之所以不同于营阴也。
卫气有体、有用，所谓体者，卫气之根也。其根在肾，《内经》谓卫气出于下焦，常从
足少
必有所附而始留，下焦乃脂膏最多之地，卫阳即附于脂膏中，故曰卫气出于下焦。譬如灯附
于油，则长明不息也。故后人又指为水中之火。不独人也，凡物之膏皆可燃火，则凡有生之
物莫不各有阳气附于膏中矣。所谓用者，卫气之枝叶也，其义繁多，另详于左。
其一曰∶间行于五脏则五神生。从下焦而合于上焦宗气，应于心，则生神而为喜笑；应
于肺
而为思歌。总名之曰慧也。
其一曰∶间行于六腑则水谷化。从下焦而上合于宗气，应于胃则主纳，应于胆则主决，
应于小肠则主腐化，应于大肠则主传送，应于膀胱则主渗利。总而名之，则曰三焦，所以行津化
液也。凡大小二便之开合，皆三焦卫气之所司，《难经》谓之原气。
其一曰∶出入于经络则寤寐分。方其出也，从肾脏行于少阴之分（少阴为卫气出入之门
户），
官为之用（凡阳经皆上于头）；行于手经，而手为之用；行于足经，而足为之用；间行于脏，
而慧生；间行于腑，而饮食入。此卫气之出，而为寤也。两边齐出，且一时分驰者也。方其
入也，从太阳、阳跷而下走阴跷，由少阴之分而注于肾，则目合而寐矣。故寐者，无五官之
用，不在诸阳经也。无手足之用，不在手足诸经也。无饮食之需，不间行于腑也。唯从肾注
心，从心注肺，从肺注肝，从肝注脾，从脾注肾，循环而已然。虽内注于五脏，而在外之经
脉不为用，则不能丽于实而生慧，但游于虚而为梦。凡人夜之所梦，多属昼之所为者，卫气
之所习也。其呓语者亦然，此卫气之入而为寐也。亦两边齐入，且一时并收者也。若卫气欲
入于阴而寐，而勉强持之，使出而为寤，则必呵欠。《内经》谓∶阴引而下，阳引而上，阴
阳相引欠者是也。
其一曰∶卫行有浅深。卫行脉外，《内经》所谓卫外而为固者也，《难经》名为守邪之
神，
六厥阴（凡伤寒传经即此）。寅卯辰三时行三层少阳，巳午未三时行一层太阳，申酉戍三时行
二层阳明，亥子丑三时行四层太阴，子丑寅三时行五层少阴，丑寅卯三时行六层厥阴，故太
阳卫气最盛，少阳为初进，阳明为初退，若三阴则敛藏矣（此法《难经》不载，出仲师《伤
寒论》篇）。夫同此卫气，既有寤寐开合，又有行度浅深，何也？曰∶《素问》生气通天论曰
（此篇专论卫气）∶阳气者，若天之有日，故天常以日光明。可见寤寐者，譬犹日行南陆为冬
，行北陆为夏也；浅深譬犹日出为晨，日中为午，日入为昏也。《内经》又有一刻少阳，二
刻太阳，三刻阳明，四刻三阴之法，则推求更密矣。盖卫气 悍，行度迅急，故大开合之中
，复有小开合，《内经》比之于日，诚不诬矣。
其一曰∶卫分行左右。卫气行度，但有寤寐浅深之法，并无左右交通之法。其出而为寤
也，
驰，故手足、五官之动亦无先后；其入也，一时并收，故手足、五官之静亦无先后。其浅深
也，亦然。可见卫行是左右分布矣。是以病之在卫分者，病右则不及于左，病左则不及于右
仲师云∶风则伤卫，即是指此，此中风所以独有偏枯之症也。李东垣不识此中至理，乃分左
为血，右为气，然则人身有病左不关气，右不关血乎，此等浅陋之见，诸医不能斥之，反从
而附和之，殊可怪。
以上皆从《灵》、《素》、《难经》、《金匮》诸书考证确凿，施之延医历有明效，故
记之。
营气，就是营血。血液不能自行运行，必须依赖气的推动，也就是由宗气统领率领，所以称之为营气。这种气是由饮食和地气所化生，是水谷的精微液体，所以《内经》说：“水谷进入胃中，清轻的部分化为营血。”又说：“水谷进入胃中，溢出精气，向上输送到脾脏，脾脏为胃传输津液，进而化为血液，以供养全身。”还说：“营气产生于中焦。”中焦就是腐熟消化水谷的地方。中焦生血，分为两条途径：其中从腹部右侧注入冲脉的称为血海，这部分血静止不动，就是天癸；其中从腹部左侧、乳下部位随着宗气运行于二十八条经脉的称为营血，这部分是流动不止的。凡是营血的运行度数，手三阴经从胸走向手，手三阳经从手走向头，足三阳经从头走向足，足三阴经从足走向腹，先运行左边的十二条经脉，后运行右边的十二条经脉，其运行度数左右交通互通，因此凡是病在营分的，病在左边必定波及右边，病在右边必定波及左边，断然如此。
卫气又名人气，因为它维系群体的活动，是知觉和运动的主宰。又名阳气，因为它温养全身。结合凝结而成卫阳，这是接受天命、养护生命的主宰。它结合了呼吸的天气和饮食的地气所化生，天气无形而刚健，卫气兼具这些特性。《内经》说：“饮食进入胃中，浊重的部分化为卫。”“浊”字正是形容其剽悍的特性。因为它的剽悍，所以不能在脉管中运行，而必须在脉管外运行，这就是卫阳不同于营阴的原因。
卫气有体、有用。所谓“体”，是卫气的根本。它的根本在肾脏，《内经》说卫气产生于下焦，常从足少阴肾经开始，但必须有依附之处才能停留，下焦是脂膏最多的地方，卫阳就依附在脂膏中，所以说卫气产生于下焦。就像灯依附于油，就能长明不息。所以后人又将其指为水中之火。不仅人如此，凡是有膏脂的东西都可以燃烧火焰，那么凡是有生命的生物无不各有阳气依附在膏脂中。所谓“用”，是卫气的枝叶，含义繁多，另详述如下。
其一曰：卫气间行于五脏则五神产生。从下焦与上焦的宗气相合，应于心，则产生神志而表现为喜笑；应于肺，则产生魄而表现为悲忧（原文缺漏，据理补全意）；应于肝，则产生魂而表现为怒；应于脾，则产生意而表现为思歌。总名称之为“慧”。
其二曰：卫气间行于六腑则水谷得以消化。从下焦而上合于宗气，应于胃则主受纳，应于胆则主决断，应于小肠则主腐熟消化，应于大肠则主传导排泄，应于膀胱则主渗湿利水。总起来命名，就是三焦，用来运行津液。凡是大小便的开合，都由三焦卫气所主管，《难经》称之为原气。
其三曰：卫气出入于经络则清醒与睡眠分开。当它外出时，从肾脏行于少阴之分（少阴是卫气出入的门户），上行至头面，五官为之所用（凡阳经都上达头部）；行于手经，则双手为之所用；行于足经，则双足为之所用；间行于脏，则智慧产生；间行于腑，则饮食摄入。这是卫气外出，从而使人清醒。两边同时外出，且一时分驰。当它内入时，从太阳、阳跷脉下行至阴跷脉，由少阴之分注入肾脏，则眼睛闭合而入睡。所以睡眠，是没有五官的作用，不在诸阳经；没有手足的作用，不在手足诸经；没有饮食的需求，不间行于腑。只是从肾注心，从心注肺，从肺注肝，从肝注脾，从脾注肾，循环而已。虽然内注于五脏，但在外的经脉不为用，就不能附着于实而产生智慧，只是游荡于虚而成为梦。凡人夜间所做的梦，多属于白天所做的事，这是卫气习染所致。说梦话也是如此，这是卫气内入从而使人入睡。也是两边同时内入，且一时并收。如果卫气想要进入阴分而睡眠，却勉强克制它，使其外出而保持清醒，则一定会打呵欠。《内经》说：“阴引而下，阳引而上，阴阳相互牵引而呵欠。”
其四曰：卫气运行有浅深之分。卫气行于脉外，《内经》所说的护卫体表而固密肌表，《难经》称为守邪之神。在伤寒传经过程中涉及六厥阴（凡伤寒传经即此）。寅、卯、辰三个时辰行三层少阳，巳、午、未三个时辰行一层太阳，申、酉、戌三个时辰行二层阳明，亥、子、丑三个时辰行四层太阴，子、丑、寅三个时辰行五层少阴，丑、寅、卯三个时辰行六层厥阴，所以太阳卫气最盛，少阳为初进，阳明为初退，若三阴则敛藏了（这种方法《难经》未记载，出自仲景《伤寒论》篇）。同样的卫气，既有清醒与睡眠的开合，又有运行的浅深，为什么呢？《素问·生气通天论》说（此篇专门论述卫气）：“阳气，就像天空中的太阳，所以天空常常以日光照明。”可见清醒与睡眠，好比太阳行于南陆为冬，行于北陆为夏；浅深好比日出为晨，日中为午，日落为昏。《内经》又有一刻少阳，二刻太阳，三刻阳明，四刻三阴的方法，则推求更加精密。大概因为卫气剽悍，运行迅急，所以在大的开合之中，还有小的开合，《内经》将其比作太阳，确实没有错误。
其五曰：卫气分行左右。卫气的运行度数，只有清醒与睡眠、浅深的法则，并没有左右交通的法则。它外出而使人清醒时，两边齐出，且一时分驰，所以手足、五官的活动也没有先后顺序；它内入而使人睡眠时，一时并收，所以手足、五官的静止也没有先后顺序。其浅深运行也是如此。可见卫行的分布是左右分开的。因此病在卫分的，病在右边则不波及左边，病在左边则不波及右边。仲景说：“风则伤卫”，就是指这个，这也是中风之所以独有偏枯症状的原因。李东垣不了解其中的至理，竟然区分左边为血，右边为气，那么难道人身有病在左边就不关气，病在右边就不关血吗？这种浅陋的见解，各位医生不能驳斥，反而附和，实在奇怪。
以上都是从《灵枢》、《素问》、《难经》、《金匮要略》等书中考证确凿，应用于延医治病历来有明显疗效，所以记录下来。
Ying Qi (Nutritive Qi), also known as Ying Blood, cannot circulate on its own but relies on the propulsion of Qi, specifically directed by Zong Qi (Pectoral Qi). Therefore, it is called Ying Qi. This Qi is generated from dietary intake and Earthly Qi, representing the refined essence of food and fluids. Thus, the *Nei Jing* states: "When food and water enter the stomach, the clear portion becomes Ying Blood." It further states: "When food and water enter the stomach, their essence overflows and is transported upward to the Spleen. The Spleen distributes the fluid essences for the Stomach, transforming them into blood to nourish the body." It also says: "Ying Qi originates from the Middle Jiao (Middle Burner)." The Middle Jiao is the site where food and water are rotted and digested. Blood generation in the Middle Jiao follows two pathways: one flows from the right abdomen into the Chong Mai (Penetrating Vessel), known as the Sea of Blood; this blood remains static and constitutes Tian Gui (Heavenly Water/Reproductive Essence). The other flows from the left abdomen below the breast, following Zong Qi through the twenty-eight meridians as Ying Blood; this portion is dynamic and ceaseless. Regarding the circulation of Ying Blood, the Three Yin Meridians of the Hand travel from the chest to the hand, the Three Yang Meridians of the Hand from the hand to the head, the Three Yang Meridians of the Foot from the head to the foot, and the Three Yin Meridians of the Foot from the foot to the abdomen. Circulation proceeds first through the twelve meridians on the left, then those on the right. Since their circulation interconnects left and right, any disease affecting the Ying level on the left must inevitably affect the right, and vice versa.
Wei Qi (Defensive Qi) is also called Ren Qi (Human Qi) because it governs bodily movements and serves as the master of perception and motion. It is also called Yang Qi because it warms and nourishes the entire body. When condensed, it forms Wei Yang (Defensive Yang), which is the master receiving destiny and sustaining life. It is generated by combining Heavenly Qi (from respiration) and Earthly Qi (from diet). Heavenly Qi is formless and supremely firm, characteristics shared by Wei Qi. The *Nei Jing* states: "When food enters the stomach, the turbid portion becomes Wei Qi." The term "turbid" here refers to its fierce and rapid nature (Han). Due to this fierceness, it cannot circulate within the vessels but must move outside them, distinguishing Wei Yang from Ying Yin.
Wei Qi has a substance (Ti) and a function (Yong). The substance refers to the root of Wei Qi, which lies in the Kidney. The *Nei Jing* states that Wei Qi originates from the Lower Jiao (Lower Burner), typically starting from the Foot Shaoyin Kidney Meridian. However, it must attach to something to remain stationary; the Lower Jiao is rich in adipose tissue, and Wei Yang attaches to this fat, hence the statement that Wei Qi originates from the Lower Jiao. Like a lamp attached to oil, it burns continuously. Thus, later scholars referred to it as "Fire within Water." Not only humans, but all living things possess Yang Qi attached to their fats. The function refers to the branches of Wei Qi, with various meanings detailed below.
First, when Wei Qi circulates intermittently among the Five Zang Organs, the Five Shen (Spiritual Aspects) are generated. Combining with Zong Qi from the Upper Jiao after originating in the Lower Jiao, it corresponds to the Heart, generating Shen (Spirit) manifested as joy and laughter; it corresponds to the Lung... [text implies correspondence to other organs generating respective spirits]. Collectively, this is termed "Hui" (Wisdom/Clarity).
Second, when Wei Qi circulates intermittently among the Six Fu Organs, food and water are transformed. Rising from the Lower Jiao to combine with Zong Qi, it corresponds to the Stomach to govern reception, to the Gallbladder to govern decision-making, to the Small Intestine to govern digestion, to the Large Intestine to convey waste, and to the Bladder to govern seepage and diuresis. Collectively named San Jiao (Triple Burner), it facilitates the movement of fluids. The opening and closing of urination and defecation are controlled by the Wei Qi of the San Jiao, referred to as Yuan Qi (Source Qi) in the *Nan Jing*.
Third, the entry and exit of Wei Qi into the meridians distinguishes wakefulness from sleep. Upon exiting, it travels from the Kidney through the Shaoyin division (the gateway for Wei Qi entry/exit), ascending to the head where the five sense organs are utilized (as all Yang meridians ascend to the head); it utilizes the hands when traveling through Hand meridians, the feet through Foot meridians, generates wisdom when visiting Zang organs, and allows food intake when visiting Fu organs. This exit of Wei Qi results in wakefulness. Both sides exit simultaneously and diverge. Upon entering, it descends from Taiyang and Yang Qiao meridians to Yin Qiao, enters the Kidney from the Shaoyin division, causing the eyes to close and sleep to occur. Sleep involves no use of the five sense organs or Yang meridians, no use of hands and feet or their meridians, and no need for food or interaction with Fu organs. It simply cycles from Kidney to Heart, Heart to Lung, Lung to Liver, Liver to Spleen, and Spleen back to Kidney. Although it enters the Zang internally, if the external meridians are not utilized, it cannot attach to solidity to generate clarity but wanders in emptiness to create dreams. Night dreams often reflect daytime activities due to the habituation of Wei Qi. Sleep-talking is similar. This entry of Wei Qi results in sleep, with both sides entering simultaneously and converging. If one forces Wei Qi to stay out while it desires to enter Yin for sleep, yawning occurs. The *Nei Jing* states: "Yin draws downward, Yang draws upward; the pulling between Yin and Yang causes yawning."
Fourth, Wei Qi circulation has depths and superficialities. Moving outside the vessels, the *Nei Jing* describes it as protecting the exterior and maintaining solidity, while the *Nan Jing* calls it the "God guarding against pathogens." In the context of Cold Damage transmission involving the Six Jueyin, specific times correspond to different meridian depths: Yin, Mao, Chen hours correspond to three layers of Shaoyang; Si, Wu, Wei hours to one layer of Taiyang; Shen, You, Xu hours to two layers of Yangming; Hai, Zi, Chou hours to four layers of Taiyin; Zi, Chou, Yin hours to five layers of Shaoyin; and Chou, Yin, Mao hours to six layers of Jueyin. Thus, Taiyang Wei Qi is strongest, Shaoyang is initial advancement, Yangming is initial retreat, and the Three Yin are storing/restraining (a method not in *Nan Jing* but found in Zhang Zhongjing's *Shanghan Lun*). Why does the same Wei Qi have wake/sleep cycles and depth variations? The *Suwen* chapter "Shengqi Tongtian Lun" explains: "Yang Qi is like the sun in the sky..." Wakefulness and sleep are like the sun moving south (winter) or north (summer); depth is like sunrise (morning), noon, or sunset (dusk). The *Nei Jing* also details a method of 15-minute intervals for Shaoyang, Taiyang, Yangming, and the Three Yin, offering more precise calculation. Because Wei Qi is fierce and fast, small cycles exist within large cycles, just as compared to the sun.
Fifth, Wei Qi distributes left and right separately. Its circulation rules involve wakefulness/sleep and depth, but not left-right interchange. Upon exiting for wakefulness, both sides exit simultaneously and diverge, so hand/foot and organ movements have no sequence. Upon entering for sleep, both sides converge simultaneously, so stillness has no sequence. Depth distribution is also separate. Thus, Wei Qi moves in left-right distribution. Consequently, diseases at the Wei level on the right do not affect the left, and vice versa. Zhang Zhongjing stated: "Wind injures Wei," referring to this, explaining why stroke uniquely presents with hemiplegia. Li Dongyuan failed to grasp this principle, incorrectly dividing the left as Blood and the right as Qi. Is it true that illness on the left has nothing to do with Qi, and illness on the right nothing to do with Blood? Such shallow views were not refuted by physicians but rather endorsed, which is strange.
The above points are rigorously verified from the *Lingshu*, *Suwen*, *Nan Jing*, and *Jingui Yaolue*. Their application in medical practice has consistently yielded clear effects, hence recorded here.