生生子曰∶宗气者，为言气之宗主也，此气搏于
胸中，混混沌沌，人莫得而见其端倪，此其体也。及其行也，肺得之而为呼，肾得之而为吸，营得之
而营于中，卫得之而卫于外。胸中，即膻中，膻中之分，父母居之，气之海也。三焦为气之父，故曰宗
气出于上焦也。
营气者，为言营运谷气，入于经隧，达于脏腑，昼夜营周不休，始于手太阴，而终于手太阴，以应
刻数焉，故曰营出中焦也。又曰∶营是营于中。又曰∶营在脉中（世谓营为血者，非也，营气化而为血
耳。中字、非中焦之中，乃经隧中、脉络中也。《内经·痹论》云∶营者，水谷之精气，和调于五脏，洒
陈于六腑，乃能入于脉也）。
卫气者，为言护卫周身，温分肉，肥腠理，不使外邪侵犯也。始于足太阳，五十度而终于足太阳，故
曰卫出下焦也。又曰∶卫是卫于外。又曰∶卫在脉外（此外字，亦非纯言乎表，盖言行乎经隧之外也。《内
经·痹论篇》云∶卫气者，水谷之悍气，其气 疾滑利，不能入于脉也，故循皮肤分肉之间，熏于肓膜
，散于胸腹，逆其气则病，从其气则愈）。
生生子曰∶人与天地，生生不息者，皆一气之流行尔。是气也，具于身中，名曰宗气，又曰大气。经
营昼夜，无少间断，《灵》、《素》载之，而后人莫之言也。后人只知有营卫，而不知营卫无宗气，曷能独
循于经隧，行呼吸以应息数，而温分肉哉！此宗气者，当与营卫并称，以见三焦上中下皆此气而为之统宗
也。《灵枢经·五味篇》曰∶“谷始入于胃，其精微者，先出于胃之两焦（中下焦也），以溉五脏。别出
两行，营卫之道。其大气之搏而不行者，积于胸中，命曰气海”（大气即宗气，气海即膻中）。又《邪客
篇》曰∶“五谷入于胃也，其糟粕（下焦）、津液（中焦）、宗气（上焦），分为三隧。故宗气积于胸中
，出于喉咙，以贯心脉，而行呼吸焉（此出上焦为一隧也）。营气者，泌其津液，注之于脉，化以为血，
以营四末，内注五脏六腑，以应刻数焉（此出中焦为一隧也）。卫气者，出其悍气之 疾，而先行四末
分肉皮肤之间，而不休者也。昼日行于阳，夜行于阴，常从足少阴之分间，行于五脏六腑（此出下焦为一
隧也）”。《营卫生会篇》，“黄帝曰∶愿闻营卫之所行，皆何道从来？岐伯曰∶营出于中焦，卫出于下
焦。”《卫气篇》曰∶“其浮气之不循经者，为卫气，其精气之行于经者，为营气。”讲明此三气者，自秦
越人而后，惟四明马玄台《难经正义》考究极工。于宗气，则曰∶自夫饮食入胃，其精微之气积于胸中，
谓之宗气。宗气会于上焦，
即八会之气会于膻中也。惟此宗气、主呼吸而行脉道。于营气，则曰∶营气者，乃阴精之气也，即宗气
之所统，犹太极之分而为阴也。此气行于昼二十五度，行于夜二十五度，始于手太阴，五十度而复会于
手太阴。而行昼行夜，十二经之阴阳皆历焉，所谓太阴主内者此也。于卫气，则曰∶卫气者，阳精之气
也，亦宗气之所统，犹太极之分而为阳也。昼日行于阳二十五度，夜行于阴二十五度，始于足太阳，五
十度而复会于足太阳。引《灵枢·岁露篇》曰∶“卫气一日一夜，常大会于风府。”风府者，足太阳督脉
阳维之会，所谓太阳主外者此也。盖营气行阳行阴，主昼夜言；卫气行阴行阳，主阳经阴经言。营气之行
于昼者，阳经中有阴经；行于夜者，阴经中有阳经。故行阴行阳，主昼夜言也。卫气则昼必止行于阳（
行三阳经也），夜必止行于阴（行三阴经也），是阴阳不指昼夜言也。又谓《灵枢·五十营》等篇，言气
脉流行，自手太阴而始，至足厥阴而终，循环不已，漏水下一百刻，计一万三千五百息，脉行八百一十丈
。推之，则二刻行一度，为一周身也∶昼夜共行五十度，则每经各行五十次矣。并未尝言肺止行寅时，大肠
止行卯时。又不思各经长短不同，难以分时注释。如果十二经分发十二时，则一时止行一经，何以能八刻
之一千八十息，脉行六十四丈八尺，而四度周于身也？又何以能十二时之一万三千五百息，脉行
八百一十丈而五十度周于身也？所谓一时止行一经者，实理势之所必无也。以上考正，皆出《灵》、《素》
，盖此公精究经旨，融会脉络，王冰以下，一人而已，非苦心累积不能也，观第一难一章，则可以见其概
。惜乎独于三焦惑于陈无择之言，未之加察，余三复之余，微有慨焉，然终不以寸朽而弃合抱之材也。
生生子说：宗气，是作为气的宗主的意思。这股气搏聚在胸中，混沌模糊，人们无法看到它的端倪，这是它的本体。当它运行时，肺得到它而进行呼气，肾得到它而进行吸气，营气得到它而在体内营运，卫气得到它而在体表护卫。胸中，就是膻中穴所在之处，膻中的划分，由父母之气占据，这里是气之海。三焦是气之父，所以说宗气出于上焦。
营气，是作为营运谷气的意思。它进入经络隧道，通达脏腑，昼夜循环运行不停息，始于手太阴肺经，终于手太阴肺经，以对应刻漏的度数，所以说营气出于中焦。又说：营是在体内营运。又说：营在脉管之中（世人称营为血，是不对的，营气化生为血罢了。“中”字，不是指中焦的中，而是指经络隧道中、脉络中。《内经·痹论》说：营，是水谷的精微之气，调和于五脏，散布于六腑，然后才能进入脉管）。
卫气，是作为护卫周身、温煦肌肉、肥厚腠理、防止外邪侵犯的意思。它始于足太阳膀胱经，运行五十周次后终于足太阳膀胱经，所以说卫气出于下焦。又说：卫是在体外护卫。又说：卫在脉管之外（这个“外”字，也不是单纯指体表，而是指行于经络隧道之外。《内经·痹论篇》说：卫气，是水谷的悍烈之气，其气运行疾速滑利，不能进入脉管，所以循行于皮肤和分肉之间，熏蒸于肓膜，散布于胸腹，逆乱它的气就会生病，顺从它的气就会痊愈）。
生生子说：人与天地，生生不息的原因，都是这一股气的流行罢了。这股气存在于身体中，名叫宗气，又名叫大气。它昼夜循环运行，没有丝毫间断，《灵枢经》、《素问》中有记载，但后人不再谈论它了。后人只知道有营气和卫气，却不知道如果没有宗气，营卫怎么能独自循行于经络隧道，进行呼吸以对应息数，并温煦肌肉呢！这宗气，应当与营气、卫气并列称呼，以显示三焦的上、中、下三部都是由这股气来统领主宰。《灵枢经·五味篇》说：“谷物刚进入胃，其中精微的部分，先出于胃的两焦（中焦和下焦），用来灌溉五脏。另外分出两条路径，即营气和卫气的通道。那大气搏结而不运行的，积聚在胸中，命名为气海”（大气即宗气，气海即膻中）。又《灵枢·邪客篇》说：“五谷进入胃，其中的糟粕（归于下焦）、津液（归于中焦）、宗气（归于上焦），分为三条隧道。所以宗气积聚在胸中，出于喉咙，贯通心脉，而行呼吸”（这是指出上焦为一条隧道）。营气，分泌津液，注入脉管，化生为血，以营运四肢末端，向内灌注五脏六腑，以对应刻漏的度数”（这是指出中焦为一条隧道）。卫气，发出其悍烈之气，先行于四肢末端、分肉和皮肤之间，而不停息。白天行于阳分，夜晚行于阴分，常从足少阴肾经的分野间，行于五脏六腑”（这是指出下焦为一条隧道）。《灵枢·营卫生会篇》中，“黄帝说：希望听闻营卫所行的道路，都是从哪里来的？岐伯说：营气出于中焦，卫气出于下焦。”《灵枢·卫气篇》说：“那些浮散不循经脉的气，称为卫气；那些精微而行于经脉的气，称为营气。”讲清楚这三种气的，自从秦越人（扁鹊）之后，只有四明人马玄台（马莳）的《难经正义》考证极其精密。对于宗气，他说：自从饮食进入胃，其精微之气积聚在胸中，称为宗气。宗气汇聚于上焦，也就是八会之气汇聚于膻中。只有这宗气，主管呼吸并推动脉道运行。对于营气，他说：营气，是阴精之气，也就是宗气所统辖，如同太极分化出阴一样。这气白天运行二十五周次，夜晚运行二十五周次，始于手太阴肺经，运行五十周次后又汇聚于手太阴肺经。白天行、夜晚行，十二经的阴阳都经历过，这就是所谓“太阴主内”的意思。对于卫气，他说：卫气，是阳精之气，也是宗气所统辖，如同太极分化出阳一样。白天行于阳分二十五周次，夜晚行于阴分二十五周次，始于足太阳膀胱经，运行五十周次后又汇聚于足太阳膀胱经。引用《灵枢·岁露篇》说：“卫气一天一夜，常在风府穴大会。”风府穴，是足太阳督脉和阳维脉的交会处，这就是所谓“太阳主外”的意思。大概营气行于阳、行于阴，是主要就昼夜而言；卫气行于阴、行于阳，是主要就阳经、阴经而言。营气白天行于阳分时，阳经中包含阴经；夜晚行于阴分时，阴经中包含阳经。所以说行阴行阳，是就昼夜而言。卫气则白天必定只行于阳分（行三阳经），夜晚必定只行于阴分（行三阴经），这里的阴阳不是就昼夜而言。又认为《灵枢·五十营》等篇，讲气脉流行，自手太阴肺经开始，至足厥阴肝经结束，循环不已，漏水下一百刻，共计一万三千五百息，脉行八百一十丈。推算下来，两刻运行一周次，为一周身：昼夜共运行五十周次，则每条经脉各运行五十次了。并没有说过肺经只在寅时运行，大肠经只在卯时运行。又不思考各经脉长短不同，难以用时辰来注释。如果十二经脉分别对应十二个时辰，那么一个时辰只运行一条经脉，怎么能在一刻的一百零八息中，脉行六十四丈八尺，并四次周流全身呢？又怎么能在一个时辰的一万三千五百息中，脉行八百一十丈并五十次周流全身呢？所谓一个时辰只运行一条经脉的说法，实在是情理势态上必然没有的事。以上考订纠正，都出自《灵枢》、《素问》，大概这位先生精研经典旨意，融会贯通脉络，自王冰以下，仅此一人在此方面卓越，不是苦心积累不能做到啊，看第一难一章，就可以见到他的概况。可惜唯独对三焦受陈无择言论的迷惑，没有加以考察，我反复阅读之余，略有感慨，但最终不会因为一寸朽木而抛弃合抱的大材。
Shengshengzi said: Zongqi (Master Qi) refers to the qi that acts as the master of all qi. This qi gathers in the chest, chaotic and indistinct, such that people cannot perceive its origins; this constitutes its substance. When it moves, the Lung utilizes it for exhalation, the Kidney utilizes it for inhalation, Yingqi (Nutritive Qi) utilizes it to circulate within, and Weiqi (Defensive Qi) utilizes it to guard the exterior. The chest is the location of Danzhong (CV17, Chest Center), which is divided by the qi of one's parents; it is the Sea of Qi. The Sanjiao (Triple Burner) is the father of qi; therefore, it is said that Zongqi originates from the Upper Jiao.
Yingqi (Nutritive Qi) refers to the qi that circulates grain qi, entering the meridians and collaterals, reaching the Zang-Fu organs, circulating day and night without cease. It begins at the Hand-Taiyin Lung Meridian and ends at the Hand-Taiyin Lung Meridian, corresponding to the water-clock measurements; thus, it is said that Yingqi originates from the Middle Jiao. It is also said: Ying circulates within. It is also said: Ying resides within the vessels (The common belief that Ying is blood is incorrect; Ying qi transforms into blood. The character "Zhong" [middle/within] here does not refer to the Middle Jiao, but rather to within the meridians and collaterals. *Neijing·Bi Lun* states: Ying is the essence-qi of food and drink, harmonized among the five Zang organs, distributed among the six Fu organs, and only then can it enter the vessels).
Weiqi (Defensive Qi) refers to the qi that guards the entire body, warms the muscles, thickens the interstices, and prevents invasion by external pathogens. It begins at the Foot-Taiyang Bladder Meridian, completes fifty circuits, and ends at the Foot-Taiyang Bladder Meridian; thus, it is said that Weiqi originates from the Lower Jiao. It is also said: Wei guards the exterior. It is also said: Wei resides outside the vessels (This "exterior" does not solely refer to the surface, but rather to outside the meridians and collaterals. *Neijing·Bi Lun* states: Weiqi is the fierce qi of food and drink; its movement is rapid and slippery, unable to enter the vessels. Therefore, it follows between the skin and muscles, steams the Huangmo (Huang membrane), and disperses in the chest and abdomen. If its flow is obstructed, disease arises; if it flows smoothly, health is restored).
Shengshengzi said: The continuous generation of humans and heaven and earth is merely the circulation of a single qi. This qi exists within the body, named Zongqi, or also called Daqi (Great Qi). It circulates day and night without interruption, as recorded in *Lingshu* and *Suwen*, yet later generations ceased discussing it. Later generations only knew of Yingqi and Weiqi, failing to realize that without Zongqi, how could Ying and Wei independently circulate through the meridians, facilitate respiration corresponding to breath counts, and warm the muscles? Zongqi should be mentioned alongside Yingqi and Weiqi to demonstrate that the Upper, Middle, and Lower Sanjiao are all governed by this qi. *Lingshu·Wuwei Pian* states: "When grain enters the stomach, its refined essence first emerges from the two Jiaos of the stomach (Middle and Lower Jiao) to nourish the five Zang organs. It separates into two pathways, the channels of Ying and Wei. The Great Qi that gathers and does not move accumulates in the chest, designated as the Qi Sea" (Great Qi is Zongqi; Qi Sea is Danzhong). Furthermore, *Lingshu·Xieke Pian* states: "When five grains enter the stomach, their dregs (Lower Jiao), fluids (Middle Jiao), and Zongqi (Upper Jiao) are divided into three tunnels. Thus, Zongqi accumulates in the chest, emerges from the throat, penetrates the heart vessels, and facilitates respiration (This constitutes the tunnel emerging from the Upper Jiao). Yingqi secretes its fluids, injects them into the vessels, transforms them into blood, circulates to the four extremities, and internally nourishes the five Zang and six Fu organs, corresponding to water-clock measurements (This constitutes the tunnel emerging from the Middle Jiao). Weiqi emits its fierce, rapid qi, proceeding first to the four extremities, muscles, and skin without rest. During the day it travels in Yang, at night it travels in Yin, often starting from the divisions of the Foot-Shaoyin Kidney Meridian, traveling through the five Zang and six Fu organs (This constitutes the tunnel emerging from the Lower Jiao)." In *Lingshu·Yingweishenghui Pian*, "Yellow Emperor said: I wish to hear the path taken by Ying and Wei, and where they originate. Qibo replied: Yingqi originates from the Middle Jiao, Weiqi originates from the Lower Jiao." *Lingshu·Weiqi Pian* states: "The floating qi that does not follow the meridians is Weiqi; the refined qi that travels within the meridians is Yingqi." Since Qin Yueren (Bian Que), only Ma Xuantai (Ma Shi) of Siming has investigated these three qi with great precision in his *Nanjing Zhengyi*. Regarding Zongqi, he stated: Since food and drink enter the stomach, their refined qi accumulates in the chest, called Zongqi. Zongqi converges in the Upper Jiao, which is where the Eight Meeting Points converge at Danzhong. Only this Zongqi governs respiration and drives the vessel pathways. Regarding Yingqi, he stated: Yingqi is the qi of Yin essence, commanded by Zongqi, just as Taiji divides into Yin. This qi travels twenty-five circuits during the day and twenty-five at night, beginning at the Hand-Taiyin, completing fifty circuits, and reconverging at the Hand-Taiyin. Traveling by day and night, it passes through the Yin and Yang of all twelve meridians; this is what is meant by 'Taiyin governs interior.' Regarding Weiqi, he stated: Weiqi is the qi of Yang essence, also commanded by Zongqi, just as Taiji divides into Yang. It travels twenty-five circuits in Yang during the day and twenty-five in Yin at night, beginning at the Foot-Taiyang, completing fifty circuits, and reconverging at the Foot-Taiyang. Citing *Lingshu·Suilu Pian*: "Weiqi holds a grand assembly at Fengfu once a day and night." Fengfu (GV16) is the meeting point of the Foot-Taiyang, Du Mai, and Yangwei Mai; this is what is meant by 'Taiyang governs exterior.' Generally, Yingqi traveling in Yang and Yin refers primarily to day and night; Weiqi traveling in Yin and Yang refers primarily to Yang and Yin meridians. When Yingqi travels in Yang during the day, Yin meridians are included within Yang meridians; when it travels in Yin at night, Yang meridians are included within Yin meridians. Hence, traveling Yin and Yang refers to day and night. Weiqi, however, must stop and travel only in Yang during the day (traveling the three Yang meridians) and only in Yin at night (traveling the three Yin meridians); here, Yin and Yang do not refer to day and night. He further argued that chapters like *Lingshu·Wuying* describe qi and pulse circulation starting from the Hand-Taiyin and ending at the Foot-Jueyin Liver Meridian, cycling endlessly. Over one hundred water-clock units, totaling 13,500 breaths, the pulses travel 810 zhang. Calculating this, every two clock units constitute one circuit around the body: over day and night, there are fifty circuits, meaning each meridian travels fifty times. There is no mention that the Lung Meridian operates only during the Yin hour or the Large Intestine Meridian only during the Mao hour. Nor does it consider that meridians vary in length, making time-based annotation difficult. If the twelve meridians were strictly assigned to the twelve hours, so that one meridian operated per hour, how could the pulse travel 64 zhang 8 chi in 108 breaths (one-tenth of a ke) and circle the body four times? How could it travel 810 zhang and circle the body fifty times in 13,500 breaths (one full hour)? The claim that one meridian operates per hour is logically and physically impossible. These corrections are derived from *Lingshu* and *Suen*. This scholar thoroughly studied the classics and integrated knowledge of the meridians; since Wang Bing, he stands alone in this regard, achievable only through painstaking accumulation. Observing the commentary on the First Difficulty reveals his general approach. Alas, he was misled by Chen Wuzhe regarding the Sanjiao and failed to examine it closely. After repeated readings, I feel some regret, yet I will not discard a massive tree because of a small rot."