《营卫生会篇》∶曰∶夫血之与气，异名同类，何谓也？（详血证门）
《五音五味篇》曰∶今妇人之生，有余于气，不足于血，以其数脱血也。冲任之脉，不
荣口唇，故须不生焉。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。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，常多血少气。太阴，常多血少气。此天数之常也。
《八正神明论》曰∶故养神者，必知形之肥瘦，营卫血气之盛衰。血气者，人之神，不
可不谨养。
《本藏篇》曰∶经脉者，所以行血气而营阴阳，濡筋骨，利关节者也。卫气者，所以温
分肉，充皮肤，肥腠理，司关阖者也。
《营卫生会篇》帝曰∶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，营行脉中，卫行脉外。
《卫气行篇》曰∶卫气之行，一日一夜五十周于身，昼日行于阳二十五周，夜行于阴二
十五周。是以平旦阴尽，阳气出于目，目张则气上行于头。
《痹论》曰∶营者，水谷之精气也，和调于五脏，洒陈于六腑，乃能入于脉也，故循脉
上下，贯五脏，络六腑也。卫者，水谷之悍气也，其气剽疾滑利，不能入于脉也。故循
皮肤之中，分肉之间，熏于盲膜，散于胸腹。
《禁服篇》曰∶审察卫气，为百病母。
《逆调论》曰∶营气虚则不仁，卫气虚则不用，营卫俱虚，则不仁且不用。
《生气通天论》曰∶营气不从，逆于肉理，乃生痈肿。
《营卫生会篇》说：血与气，名称不同但来源同类，这是什么意思呢？（详见血证门）
《五音五味篇》说：现在妇女的生理特点，是气有余而血不足，这是因为她们经常因月经等原因失血。冲脉和任脉的气血不能荣养口唇，所以胡须不生长。因此，圣人观察人的面色，黄色或赤色的，多热气；青色或白色的，少热气；黑色的，多血少气。人体的常数是：太阳经，通常多血少气；少阳经，通常多气少血；阳明经，通常多血多气；厥阴经，通常多气少血；少阴经，通常多血少气；太阴经，通常多血少气。这是天地自然数的常态。
《八正神明论》说：所以调养精神的人，必须了解形体肥瘦以及营卫气血的盛衰情况。血和气，是人的精神所在，不可不谨慎调养。
《本藏篇》说：经脉，是用来运行血气、调和阴阳、濡润筋骨、滑利关节的。卫气，是用来温煦肌肉、充实皮肤、致密腠理、控制汗孔开阖的。
《营卫生会篇》黄帝问：人从饮食中摄取精气，食物进入胃中，然后传送给肺，五脏六腑都从中获得精气。其中清柔的部分成为营气，浊悍的部分成为卫气，营气行于脉管之中，卫气行于脉管之外。
《卫气行篇》说：卫气的运行，一昼夜在全身循环五十周次，白天行于阳分二十五周，夜间行于阴分二十五周。所以在黎明时分，阴气尽而阳气出于目，眼睛睁开则气上行至头部。
《痹论》说：营气，是水谷化生的精气，它调和于五脏，散布于六腑，然后才能进入脉管，所以沿着经脉上下运行，贯穿五脏，联络六腑。卫气，是水谷化生的悍气，其性质剽疾滑利，不能进入脉管。所以它循行于皮肤之中、肌肉之间，熏蒸于肓膜，散布于胸腹。
《禁服篇》说：审察卫气的变化，因为它是百病的根源。
《逆调论》说：营气虚弱则感觉迟钝（不仁），卫气虚弱则运动无力（不用），营卫俱虚，则既感觉迟钝又运动无力。
《生气通天论》说：营气运行不畅，逆乱于肌肉纹理之间，就会发生痈肿。
The *Ying Sheng Hui Pian* (Chapter on the Meeting of Ying and Wei Qi) states: "Blood and Qi, though having different names, are of the same origin. What does this mean?" (See detailed discussion in the Blood Disorders section).
The *Wu Yin Wu Wei Pian* (Chapter on Five Tones and Five Flavors) states: "In women, there is an excess of Qi and a deficiency of Blood, primarily due to frequent blood loss [from menstruation]. The Chong Mai (Penetrating Vessel) and Ren Mai (Conception Vessel) fail to nourish the lips and mouth; therefore, facial hair does not grow. Thus, the sage observes complexion: yellow or red indicates abundant heat; blue or white indicates deficient heat; black indicates abundant blood and deficient Qi. The general principles for the meridians are as follows: Taiyang (Greater Yang) typically has abundant blood and deficient Qi; Shaoyang (Lesser Yang) typically has abundant Qi and deficient blood; Yangming (Yang Brightness) typically has abundant blood and abundant Qi; Jueyin (Terminal Yin) typically has abundant Qi and deficient blood; Shaoyin (Lesser Yin) typically has abundant blood and deficient Qi; Taiyin (Greater Yin) typically has abundant blood and deficient Qi. These are the constant laws of nature."
The *Ba Zheng Shen Ming Lun* (Chapter on Eight Norms and Divine Illumination) states: "Therefore, those who nurture the Spirit must understand the fatness or emaciation of the body, as well as the flourishing or decline of Ying Qi (Nutritive Qi), Wei Qi (Defensive Qi), Blood, and Qi. Blood and Qi constitute the human Spirit; they must be carefully nurtured."
The *Ben Cang Pian* (Chapter on the Fundamental Storehouse) states: "The Jing Mai (Meridians) serve to circulate Blood and Qi, harmonize Yin and Yang, moisten sinews and bones, and facilitate joint movement. Wei Qi (Defensive Qi) serves to warm the muscle tissue, fill the skin, thicken the interstices (Cou Li), and regulate the opening and closing of pores."
In the *Ying Sheng Hui Pian* (Chapter on the Meeting of Ying and Wei Qi), the Yellow Emperor asks: "Humans derive Qi from grain. Grain enters the stomach and is transmitted to the Lung. All Zang and Fu organs receive Qi from it. The clear and refined portion becomes Ying Qi (Nutritive Qi), while the turbid and coarse portion becomes Wei Qi (Defensive Qi). Ying Qi circulates within the vessels, whereas Wei Qi circulates outside the vessels."
The *Wei Qi Xing Pian* (Chapter on the Movement of Wei Qi) states: "Wei Qi circulates fifty cycles around the body in one day and night. During the day, it circulates twenty-five times in the Yang aspect; at night, it circulates twenty-five times in the Yin aspect. Therefore, at dawn, when Yin is exhausted and Yang Qi emerges from the eyes, opening the eyes causes Qi to ascend to the head."
The *Bi Lun* (Treatise on Bi Syndrome) states: "Ying Qi (Nutritive Qi) is the essence derived from food and drink. It harmonizes with the five Zang organs and spreads to the six Fu organs, thereby entering the vessels. Thus, it follows the meridians up and down, penetrating the five Zang organs and connecting the six Fu organs. Wei Qi (Defensive Qi) is the fierce and rapid Qi derived from food and drink. Its nature is swift, slippery, and agile, preventing it from entering the vessels. Therefore, it circulates among the skin and between the muscles, steaming the Huang Mo (Blind Membrane/Huang Organ), and dispersing throughout the chest and abdomen."
The *Jin Fu Pian* (Chapter on Forbidden Treatment) states: "Examine the state of Wei Qi (Defensive Qi), for it is the mother of all diseases."
The *Ni Diao Lun* (Treatise on Abnormal Regulation) states: "If Ying Qi (Nutritive Qi) is deficient, there is insensibility (Bu Ren); if Wei Qi (Defensive Qi) is deficient, there is immobility (Bu Yong). If both Ying and Wei Qi are deficient, there is both insensibility and immobility."
The *Sheng Qi Tong Tian Lun* (Treatise on Vital Qi Connecting with Heaven) states: "If Ying Qi (Nutritive Qi) does not flow smoothly and reverses within the muscle tissue, abscesses and swellings will arise."