喻昌曰∶营卫之义，圣神所首重也。《灵枢》谓宗气积于上焦，营气出于中焦，卫气出于下焦，谓其所从出之根柢
也。
卫气根于下焦，阴中之微阳，行至中焦，从中焦之有阴有阳者，升于上焦，以独生阳气，是卫气本清阳之气，以其出于
下焦之浊阴，故谓浊者为卫也。人身至平旦，阴尽而阳独治，目开则其气上行于头，出于足太阳膀胱经之睛明穴，故卫
气昼日外行于足手太阳经。所谓阳气者，一日而主外。循太阳之经穴，上出为行次。又谓太阳主外也，卫气剽悍，不随
上焦之宗气同行经隧，而自行各经皮肤分肉之间。故卫行脉外，温分肉而充皮肤，肥腠理而司开阖也。营气根于中焦，
阳中之阴，行至上焦，随上焦之宗气，降于下焦，以生阴气。是营气本浊阴之气，以其出于上焦之清阳，故谓清者为营
也。营气静专，必随上焦之宗气同行经隧，始于手太阴肺经太渊穴，而行手阳明大肠经，足太阳膀胱经，足少阴肾经，
手厥阴心胞络，手少阳三焦经，足少阳胆经，足厥阴肝经，而又始于手太阴肺经。故谓太阴主内，营行脉中也。卫气昼
行于阳二十五度，当其王，即自外而入交于营。营气夜行于阴二十五度，当其王，即自内而出交于卫，其往来贯注，并
行不悖，无时或息，营中有卫，卫中有营，设分之为二。安所语同条共贯之妙耶！营卫一有偏胜，其患即不可胜言。卫
偏胜则身热，热则腠理闭，喘粗为之俯仰，汗不出，齿干烦冤。营偏胜则身寒，寒则汗出，身常清，数栗而厥。卫偏衰
则身寒，营偏衰则身热，虽亦如之，然必有间矣。若夫营卫之气不行，则水浆不入，形体不仁。营卫之气泣除，则精气
弛坏，神去而不可复收。是以圣人陈阴阳筋脉和同，骨髓坚固，气血皆从。如是则内外调和，邪不能害，耳目聪明，气
立如故。可见调营卫之义，为人身之先务矣，深维其机，觉卫气尤在所先焉。《经》谓阳气破散，阴气乃消亡。是卫气
者，保护营气之金汤也。谓审察卫气，为百病母。是卫气者，出纳病邪之喉舌也。《易》云∶一阴一阳之谓道。乃其扶
阳抑阴，无所不至，仙道亦然。噫嘻！鼻气通于天者也，口气通于地者也。人但知以口之气养营，惟知道者，以鼻之气
养卫。养营者，不免纵口伤生。养卫者，服天气而通神明。两者之月异而岁不同也，岂顾问哉？
附答营卫五问
问卫气昼行阳二十五度，岂至夜而伏耶？营气夜行阴二十五度，岂至昼而伏耶？曰∶人身昼夜循环不息，只一气耳。
从阴阳而分言二气，昼为阳则卫气主之；夜为阴则营气主之。卫气夜行于阴，营气昼行于阳，不当其王，则不得而主之
耳。譬如日月之行，原无分于昼夜，而其经天之度，则各有分矣。
问营行脉中。卫行脉外。果孰为之分限耶？曰∶此义前论中已明之矣。更推其说，天包地，阳包阴，气包血，自然
之理也。营卫同行经脉中，阴自在内为阳之守，阳自在外为阴之护，所谓并行不悖也。兵家安营，将帅自然居中，士卒
自然卫外。男女居室，男自正位乎外，女自正位乎内，圣神亦只道其常耳。
问二十二难，谓《经》言脉有是动、有所生病，一脉变为二病，其义至今未解。曰∶此正论营卫主病先后也，一脉
变为二病者，同一经脉，病则变为二，浅深不同也。邪入之浅，气留而不行，所以卫先病也。及邪入渐深，而血壅不濡，
其营乃病，则营病在卫病后矣。使卫不先为是动，而营何自后所生耶？至仲景《伤寒论》，太阳经一日而主外，分风伤
卫、寒伤营、风寒两伤营卫，而出脉证。及治百种之变，精义入神，功在轩岐之上。
问居常调卫之法若何？曰∶每至日西，身中阳气之门乃闭，即当加意谨护，勿反开之。《经》谓暮而收拒，毋扰筋
骨，毋见雾露，隐括调卫之义已悉。收者收藏神气于内也，拒者捍拒邪气于外也。如晨门者昏闭明启，尚何暴客之虞哉？
即使逢年之虚，遇月之空，身中之气自固，虚邪亦何能中人耶？
问奇经之病，亦关营卫否？曰∶奇经所主，虽不同正经之病，其关于营卫则一也。其阴不能维于阴，怅然自失志者，
营气弱也。阳不能维于阳，溶溶不能自收持者，卫气衰也。阳维为病，苦寒热者。邪入卫而主气也。阴维为病，苦心痛
者，邪入营而主血也，《经》所谓肺卫心营者是也。阴跷为病，阳缓而阴急，阳病而阴不病也。阳跷为病，阴缓而阳急，
阴病而阳不病也。此等病多于正病中兼见之，惟识其为营卫之所受也，则了无疑惑矣。盖人身一气周流，无往不贯，十
二经脉有营卫，奇经八脉亦有营卫，奇经附属于正经界中者，得以同时并注也。繇阳维、阴维、阳跷、阴跷推之，冲脉
之纵行也，带脉之横行也，任脉之前行也，督脉之后行也，孰非一气所流行耶？一气流行，即得分阴分阳矣，营卫之义，
亦何往而不贯哉。
【律二条】
凡营病治卫，卫病治营，与夫真邪不别。轻病重治，重病轻治，颠倒误人，医之罪也。
凡医不能察识营卫受病，浅深虚实寒热先后之变，白首有如童稚，不足数也。
喻昌说：营气和卫气的理论，是圣明之人首先重视的。《灵枢》中说宗气积聚在上焦，营气产生于中焦，卫气产生于下焦，这是指它们产生的根源。
卫气根源于下焦，是阴中的微弱阳气，运行到中焦，经过中焦阴阳相混的状态，升至上焦，从而单独生成阳气。因此卫气本质上是清阳之气，但因为它从下焦的浊阴中产生，所以称其为“浊”的是卫气。人体到了清晨平旦时分，阴气尽而阳气独治，眼睛睁开时，卫气上行至头部，出于足太阳膀胱经的睛明穴，所以卫气在白天行于手足太阳经。所谓阳气，一天之中主要主司体表的防御。循着太阳经的穴位，向上外出作为运行的次序。又说太阳经主司体表，卫气剽悍滑利，不跟随上焦的宗气一起沿着经脉隧道运行，而是自行在各条经脉的皮肤和肌肉纹理之间运行。所以卫气行于脉外，温煦肌肉充实皮肤，致密腠理并主管汗孔的开合。
营气根源于中焦，是阳中的阴气，运行至上焦，随着上焦的宗气，降入下焦，从而生成阴气。因此营气本质上是浊阴之气，但因为它从上焦的清阳中产生，所以称其为“清”的是营气。营气安静专一，必须跟随上焦的宗气一起沿着经脉隧道运行，始于手太阴肺经的太渊穴，然后依次经过手阳明大肠经、足太阳膀胱经、足少阴肾经、手厥阴心包络、手少阳三焦经、足少阳胆经、足厥阴肝经，最后又回到手太阴肺经。所以称太阴经主司体内，营气行于脉中。
卫气在白天行于阳分二十五周，当令旺盛时，便从外部进入与营气相交。营气在夜间行于阴分二十五周，当令旺盛时，便从内部出来与卫气相交。它们的往来贯通，并行而不违背，没有时刻停止，营中有卫，卫中有营，如果将它们分为二事，哪里还能谈论同条共贯的奥妙呢！营卫一旦有偏盛偏衰，其危害就不可胜数了。卫气偏胜则身体发热，热则腠理闭塞，呼吸喘促粗重，不得不俯仰起伏，无汗出，牙齿干燥，心中烦闷冤屈。营气偏胜则身体发冷，冷则汗出，身体常感清冷，频繁战栗甚至四肢厥逆。卫气偏衰则身体发冷，营气偏衰则身体发热，虽然症状相似，但必然有区别。至于营卫之气不能运行，则水谷饮食无法入口，形体麻木不仁。营卫之气凝涩不通，则精气松弛败坏，神气离去而无法收回。所以圣人陈述阴阳筋脉调和，骨髓坚固，气血顺从。像这样则内外调和，邪气不能侵害，耳目聪明，气机立定如常。可见调理营卫的意义，是人体生命活动的先决任务，深入探究其机理，觉得卫气尤其应当放在首位。《内经》说阳气破散，阴气才会消亡。这说明卫气是保护营气的坚固防线。说审察卫气，是百病之母。这说明卫气是出入病邪的关键门户。《易经》说：一阴一阳叫做道。其中扶持阳气抑制阴气，无所不用其极，修道之人也是如此。唉！鼻气通于天，口气通于地。人们只知道用口呼吸之气来滋养营气，只有懂得大道的人，用鼻呼吸之气来滋养卫气。滋养营气的人，难免放纵口腹之欲而伤害生命；滋养卫气的人，服食天气以通达神明。这两者的境界月异而岁不同，难道还需要问吗？
附答营卫五问
问：卫气白天行于阳分二十五周，难道到了夜晚就潜伏了吗？营气夜晚行于阴分二十五周，难道到了白天就潜伏了吗？答：人身昼夜循环不息，只是一气罢了。从阴阳角度分开说是二气，白天属阳则由卫气主司；夜晚属阴则由营气主司。卫气夜晚也行于阴分，营气白天也行于阳分，只是不在其当令之时，就不能主导该时段而已。譬如日月运行，原本不分昼夜，但其经过天空的度数，却各有分工。
问：营气行于脉中，卫气行于脉外，究竟谁划定了界限？答：这个意义在前面的论述中已经阐明。再推究其说法，天包裹地，阳包裹阴，气包裹血，这是自然的道理。营卫同行于经脉中，阴自在内作为阳的守卫，阳自在外作为阴的护卫，这就是所说的并行不悖。就像军队安营扎寨，将帅自然居中，士卒自然护卫外围。男女居室，男子自然正位于外，女子自然正位于内，圣明之人也只是阐述常态罢了。
问：《难经·二十二难》说，《内经》言脉有“是动”、“所生病”，一脉变为二病，其含义至今未解。答：这正是论述营卫主病的先后顺序。“一脉变为二病”，同一经脉，发病则变为两种，是因为病位浅深不同。邪气侵入较浅，气机停留而不运行，所以卫气先病。等到邪气侵入渐深，血液壅滞不能濡养，营气才病，那么营气病就在卫气病之后了。假如卫气不先出现“是动”的病证，营气怎么会随后产生“所生”的病证呢？到了张仲景的《伤寒论》，太阳经第一天主司体表，区分风伤卫、寒伤营、风寒两伤营卫，并据此提出脉证。以及治疗各种变化，精义入神，功绩在黄帝、岐伯之上。
问：平时调理卫气的方法是什么？答：每当日落时分，人体阳气的门户就会关闭，此时应当加意谨慎保护，不要反而打开它。《内经》说傍晚时要收敛拒邪，不要扰动筋骨，不要接触雾露，这已经详尽包含了调护卫气的意义。“收”是指在内收藏神气，“拒”是指在外抵御邪气。就像守门人黄昏关闭早晨开启，还有什么暴客的忧虑呢？即使遇到年运虚损，月相空亡的时候，人体内的正气自然坚固，虚邪又怎么能侵入人体呢？
问：奇经八脉的疾病，也与营卫有关吗？答：奇经所主的疾病，虽然不同于十二正经的疾病，但与营卫的关系是一样的。阴维脉不能维系阴经，导致怅然若失、意志消沉的，是营气虚弱。阳维脉不能维系阳经，导致松懈无力、不能自我控制的，是卫气衰弱。阳维脉生病，苦于寒热往来的，是邪气侵入卫气而主气。阴维脉生病，苦于心痛的，是邪气侵入营气而主血，这就是《内经》所说的肺卫、心营。阴跷脉生病，表现为阳侧弛缓而阴侧拘急，是阳病而阴不病。阳跷脉生病，表现为阴侧弛缓而阳侧拘急，是阴病而阳不病。这些病症多在正经病变中兼见，只要识别出它们是营卫所受之病，就没有疑惑了。大概人身一气周流，无处不达，十二经脉有营卫，奇经八脉也有营卫，奇经依附于正经界限之中，得以同时灌注。由阳维、阴维、阳跷、阴跷推演开来，冲脉的纵行，带脉的横行，任脉的前行，督脉的后行，哪不是同一气流行呢？一气流行，就分出了阴和阳，营卫的意义，又何尝不能贯穿其中呢。
【律二条】
凡是营病治卫，卫病治营，以及真假邪正不分，轻病重治，重病轻治，颠倒误人，这是医者的罪过。
Yu Chang said: The principles of Ying (Nutritive Qi) and Wei (Defensive Qi) are what the sages value most. The *Ling Shu* states that Zong (Pectoral) Qi accumulates in the Upper Jiao, Ying Qi originates from the Middle Jiao, and Wei Qi originates from the Lower Jiao; this refers to their root sources.
Wei Qi is rooted in the Lower Jiao; it is a faint Yang within Yin. It travels to the Middle Jiao, passes through the state where Yin and Yang coexist there, ascends to the Upper Jiao, and generates Yang Qi independently. Thus, Wei Qi is essentially Clear Yang Qi, but because it arises from the Turbid Yin of the Lower Jiao, it is referred to as "Turbid" being Wei. When the human body reaches dawn (Ping Dan), Yin is exhausted and Yang governs alone. Upon opening the eyes, its Qi ascends to the head and exits at the Jingming (BL1) acupoint of the Foot-Taiyang Bladder Meridian. Therefore, Wei Qi travels externally on the Hand and Foot Taiyang meridians during the day. It is said that Yang Qi primarily governs the exterior throughout the day. Following the acupoints of the Taiyang meridian, it emerges upward as the sequence of movement. It is also said that the Taiyang meridian governs the exterior. Wei Qi is fierce and rapid; it does not travel together with the Zong Qi of the Upper Jiao along the meridians, but moves independently between the skin and muscle layers of various meridians. Thus, Wei Qi travels outside the vessels, warms the muscles, fills the skin, thickens the interstices (Cou Li), and controls the opening and closing of pores.
Ying Qi is rooted in the Middle Jiao; it is Yin within Yang. It travels to the Upper Jiao, follows the Zong Qi of the Upper Jiao, descends to the Lower Jiao, and generates Yin Qi. Thus, Ying Qi is essentially Turbid Yin Qi, but because it arises from the Clear Yang of the Upper Jiao, it is referred to as "Clear" being Ying. Ying Qi is quiet and focused; it must travel together with the Zong Qi of the Upper Jiao along the meridians. It begins at the Taiyuan (LU9) acupoint of the Hand-Taiyin Lung Meridian, then proceeds through the Hand-Yangming Large Intestine Meridian, Foot-Taiyang Bladder Meridian, Foot-Shaoyin Kidney Meridian, Hand-Jueyin Pericardium Meridian, Hand-Shaoyang Sanjiao Meridian, Foot-Shaoyang Gallbladder Meridian, Foot-Jueyin Liver Meridian, and returns to the Hand-Taiyin Lung Meridian. Hence, it is said that the Taiyin meridian governs the interior, and Ying Qi travels within the vessels.
Wei Qi travels in the Yang aspect twenty-five circuits during the day. When it is dominant, it enters from the exterior to intersect with Ying. Ying Qi travels in the Yin aspect twenty-five circuits during the night. When it is dominant, it exits from the interior to intersect with Wei. Their coming and going, penetrating and connecting, proceed side by side without contradiction, never ceasing for a moment. Ying contains Wei, and Wei contains Ying. If they were divided into two separate entities, how could one speak of the subtlety of sharing the same origin? Once Ying and Qi have an excess or deficiency, the resulting harm is incalculable. If Wei Qi is excessive, the body becomes hot; heat causes the interstices to close, leading to panting and labored breathing requiring flexion and extension of the torso, absence of sweat, dry teeth, and mental restlessness. If Ying Qi is excessive, the body becomes cold; cold causes sweating, constant chilliness, frequent shivering, and cold extremities. If Wei Qi is deficient, the body becomes cold; if Ying Qi is deficient, the body becomes hot. Although these symptoms may appear similar, there are distinctions. As for the non-movement of Ying and Wei Qi, food and drink cannot enter, and the form becomes insensible. If Ying and Wei Qi become stagnant and cease, essence and Qi will slacken and deteriorate, the Spirit will depart and cannot be recovered. Therefore, the sages stated that when Yin and Yang, sinews and vessels are harmonized, and marrow is solid, Qi and Blood follow suit. In such cases, the interior and exterior are harmonious, pathogens cannot harm, hearing and vision are acute, and Qi stands firm as usual. This shows that regulating Ying and Wei is the primary task for human life. Deeply contemplating its mechanism, one feels that Wei Qi should be prioritized. The Classics say: "When Yang Qi is broken and scattered, Yin Qi perishes." This indicates that Wei Qi is the impregnable fortress protecting Ying Qi. To examine Wei Qi is to identify the mother of all diseases; this indicates that Wei Qi is the throat and tongue for the entry and exit of pathogens. The *I Ching* says: "One Yin and one Yang is called the Dao." Supporting Yang and suppressing Yin is done to the utmost extent, and the path of immortality is likewise so. Alas! Nasal breath connects with Heaven, while oral breath connects with Earth. People only know to nourish Ying Qi using the breath from the mouth, but those who understand the Dao nourish Wei Qi using the breath from the nose. Nourishing Ying Qi inevitably indulges the mouth and harms life; nourishing Wei Qi involves consuming Heavenly Qi to connect with the Divine Spirit. The difference between the two changes month by month and year by year; is it necessary to ask?
Appendix: Five Questions on Ying and Wei
Q: Wei Qi travels in Yang for twenty-five circuits during the day; does it hide at night? Ying Qi travels in Yin for twenty-five circuits during the night; does it hide during the day?
A: The circulation of Qi in the human body does not cease day or night; it is merely one Qi. Speaking of two Qi from the perspective of Yin and Yang: Day belongs to Yang, governed by Wei Qi; Night belongs to Yin, governed by Ying Qi. Wei Qi also travels in Yin at night, and Ying Qi also travels in Yang during the day, but when not in their dominant phase, they do not govern that period. It is like the movement of the sun and moon, which originally has no distinction between day and night, but their degrees traversing the sky are distinct.
Q: Ying Qi travels inside the vessels, and Wei Qi travels outside the vessels. Who defines the boundary?
A: This meaning was already clarified in the previous discussion. Further deducing the theory: Heaven wraps Earth, Yang wraps Yin, and Qi wraps Blood; this is the natural principle. Ying and Wei travel together within the meridians. Yin naturally resides inside as the guard of Yang, and Yang naturally resides outside as the protector of Yin. This is what is meant by proceeding side by side without contradiction. It is like an army setting up camp: the general naturally stays in the center, and the soldiers naturally guard the exterior. In marital relations, the man naturally occupies the outer position, and the woman the inner position. The sages simply describe the normal state.
Q: The *Nan Jing* (Difficulty 22) states that the *Jing* (Classics) mentions pulses having "Shi Dong" (Movement-causing) and "Suo Sheng Bing" (Disease-producing) conditions, where one pulse transforms into two diseases. The meaning remains unclear today.
A: This precisely discusses the sequence of diseases caused by Ying and Wei. "One pulse transforming into two diseases" means that for the same meridian, disease manifests as two types due to differences in depth. When pathogens enter superficially, Qi stagnates and fails to move, so Wei Qi is diseased first. When pathogens enter deeper, blood becomes congested and fails to nourish, so Ying Qi is diseased. Thus, Ying disease follows Wei disease. If Wei did not first present "Shi Dong" symptoms, how would Ying subsequently produce "Suo Sheng" diseases? Later, Zhang Zhongjing's *Shang Han Lun* (Treatise on Cold Damage) stated that the Taiyang meridian governs the exterior on the first day, distinguishing Wind injuring Wei, Cold injuring Ying, and Wind-Cold injuring both Ying and Wei, presenting corresponding pulse and symptom patterns. And treating hundreds of variations, its profound essence enters the divine, surpassing the merits of Xuanyuan (Yellow Emperor) and Qibo.
Q: What is the method for routinely regulating Wei Qi?
A: Whenever sunset approaches, the gate of Yang Qi in the body closes. One must pay careful attention to protect it and not open it again. The Classics say: "At dusk, gather and repel; do not disturb sinews and bones, do not expose oneself to fog and dew." This comprehensively covers the meaning of regulating Wei Qi. "Gathering" means storing Shen (Spirit) internally; "Repelling" means defending against pathogens externally. Like a gatekeeper who closes at dusk and opens at dawn, what fear of violent intruders would there be? Even if encountering years of deficiency or months of emptiness, if the Qi within the body is naturally solid, how can empty pathogens invade?
Q: Do diseases of the Extraordinary Vessels also relate to Ying and Wei?
A: Although the diseases governed by the Extraordinary Vessels differ from those of the Regular Meridians, their relation to Ying and Wei is the same. If the Yin Mai (Yin Linking Vessel) cannot maintain Yin, leading to a sense of loss and depression, it is due to weak Ying Qi. If the Yang Mai (Yang Linking Vessel) cannot maintain Yang, leading to laxity and inability to self-control, it is due to declining Wei Qi. Disease of the Yang Mai causing aversion to cold and fever indicates pathogens entering Wei Qi, which governs Qi. Disease of the Yin Mai causing heart pain indicates pathogens entering Ying Qi, which governs Blood. This corresponds to the Classics' mention of Lung-Wei and Heart-Ying. Disease of the Yin Qiao Mai presents with flaccidity in Yang and tension in Yin, indicating Yang disease and Yin health. Disease of the Yang Qiao Mai presents with flaccidity in Yin and tension in Yang, indicating Yin disease and Yang health. Such diseases often appear alongside regular meridian diseases. Recognizing them as ailments received by Ying and Wei removes all doubt. Generally, one Qi circulates throughout the body, penetrating everywhere. The Twelve Regular Meridians have Ying and Wei, and the Eight Extraordinary Vessels also have Ying and Wei. The Extraordinary Vessels, attached within the boundaries of the Regular Meridians, receive simultaneous infusion. Deduced from Yang Mai, Yin Mai, Yang Qiao, and Yin Qiao: the longitudinal course of the Chong Mai, the horizontal course of the Dai Mai, the anterior course of the Ren Mai, and the posterior course of the Du Mai—are any of these not the flow of one Qi? With the flow of one Qi, Yin and Yang are distinguished. How could the meaning of Ying and Wei fail to penetrate anywhere?
[Laws Two Articles]
First Law: Treating Wei disease by addressing Ying, or Ying disease by addressing Wei, failing to distinguish true from false pathogens, treating mild diseases heavily, or treating severe diseases lightly, thereby reversing the order and harming patients, constitutes the fault of the physician.
Second Law: Physicians who cannot discern the variations in depth, deficiency/excess, cold/heat, and sequence of Ying and Wei diseases remain ignorant even in old age, comparable to children, and are unworthy of mention.