（灵枢动输篇 全）
黄帝曰∶经脉十二，而手太阴、足少阴、阳明独动不休何也？（手足之脉共十二经，然惟手太阴、足少阴、足阳明
三经独多动脉，而三经之脉，则手太阴之太渊，足少阴之太溪，足阳明上则人迎，下则冲阳，皆动之尤甚者也。）岐伯曰∶
是明胃脉也。胃为五脏六腑之海，其清气上注于肺，肺气从太阴而行之，其行也以息往来，故人一呼脉再动，一吸脉亦
再动，呼吸不已，故动而不止。（是明胃脉者，言三经之动，皆因于胃气也。胃为五脏六腑之海，其盛气所及，故动则独
甚。此手太阴之脉动者，以胃受水谷而清气上注于肺，肺气从手太阴经而行之，其行也以息往来，息行则脉动，故呼吸
不已，而寸口之脉亦动而不止也。）黄帝曰∶气之过于寸口也，上十焉息？下八焉伏？何道从还？不知其极。（寸口，手
太阴脉也。上下，言进退之势也。十八，喻盛衰之形也。焉，何也。息，生长也。上十焉息，言脉之进也其气盛，何所
来而生也？下八焉伏，言脉之退也其气衰，何所去而伏也？此其往还之道，真若有难穷其极者。）岐伯曰∶气之离脏也，
卒然如弓弩之发，如水之下岸，上于鱼以反衰，其余气衰散以逆上，故其行微。（凡脉气之内发于脏，外达于经，其卒然
如弓弩之发，如水之下岸，言其劲锐之气不可遏也。然强弩之末，其力必柔，急流之末，其势必缓。故脉由寸口以上鱼
际，盛而反衰，其余气以衰散之势而逆上，故其行微。此脉气之盛衰，所以不等也。）
黄帝曰∶足之阳明何因而动？（胃经脉也。）岐伯曰∶胃气上注于肺，其悍气上冲头者，循咽上走空窍，循眼系入络
脑，出 ，下客主人，循牙车合阳明，并下人迎，此胃气别走于阳明者也。（胃气上注于肺，而其悍气之上头者，循咽喉
上行，从眼系入络脑，出 ，下会于足少阳之客主人，以及牙车，乃合于阳明之本经，并下人迎之动脉，此内为胃气之
所发，而外为阳明之动也。按∶牙车即曲牙，当是颊车也。 之释义云饥而面黄色，乃与经旨不相合。今据本经所言，
如杂病篇曰∶ 痛，刺足阳明曲周动脉见血，立已。癫狂篇治狂者取头两 。盖皆言头面之部位也。此节言自脑出 下
客主人，则此当在脑之下，鬓之前，客主人之上，其即鬓骨之上，两太阳之间为 也。 音坎，又海敢切。）故阴阳上下，
其动也若一。故阳病而阳脉小者为逆，阴病而阴脉大者为逆。故阴阳俱静俱动，若引绳相倾者病。（此云阴阳上下者，统
上文手太阴而言也。盖胃气上注于肺，本出一原。虽胃为阳明，脉上出于人迎，肺为太阴，脉下出于寸口，而其气本相
贯，故彼此之动，其应若一也。然人迎属腑为阳，阳病则阳脉宜大，而反小者为逆。寸口属脏为阴，阴病则阴脉宜小，
而反大者为逆。故四时气篇曰∶气口候阴，人迎侯阳也。是以阴阳大小，脉各有体。设阴阳不分，而或为俱静，或为俱
动，若引绳之匀者，则其阴阳之气，非此则彼，必有偏倾而致病者矣。人迎气口阴阳详义，见藏象类十一。）
黄帝曰∶足少阴何因而动？（肾经脉也。）岐伯曰∶冲脉者，十二经之海也，与少阴之大络起于肾下，出于气街，循
阴股内廉，邪入 中，循胫骨内廉，并少阴之经，下入内踝之后，入足下；其别者，邪入踝，出属跗上，入大趾之间，
注诸络以温足胫，此脉之常动者也。（足少阴之脉动者，以冲脉与之并行也。冲脉亦十二经之海，与少阴之络同起于肾下，
出于足阳明之气冲，循阴股、 中、内踝等处以入足下；其别者，邪出属跗上，注诸络以温足胫，此太 等脉所以常动
不已也。此节与逆顺肥瘦篇大同，详针刺类二十。）黄帝曰∶营卫之行也，上下相贯，如环之无端，今有其卒然遇邪气，
及逢大寒，手足懈情，其脉阴阳之道，相输之会，行相失也，气何由还？（营卫之行，阴阳有度，若邪气居之，则其运
行之道，宜相失也，又何能往还不绝？因问其故。）岐伯曰∶夫四末阴阳之会者，此气之大络也。四街者，气之径路也。
故络绝则径通，四末解则气从合，相输如环。黄帝曰∶善。此所谓如环无端，莫知其纪，终而复始，此之谓也。（四末，
四肢也。十二经皆终始于四肢，故曰阴阳之会，而为气之大络也。然大络虽会于四肢，复有气行之径路，谓之四街，如
前篇所谓气街者是也。凡邪之中人，多在大络，故络绝则径通、及邪已行而四末解，彼绝此通，气从而合，回还转输，
何能相失？此所以如环无端，莫知其纪也。）
《灵枢·动输篇》（全文）
黄帝问道：十二经脉中，为什么手太阴肺经、足少阴肾经和足阳明胃经的脉搏跳动不休止呢？（手足三阴三阳共十二条经脉，然而只有手太阴、足少阴、足阳明这三条经脉拥有明显的动脉搏动。这三条经脉的动脉点分别是：手太阴经的太渊穴，足少阴经的太溪穴，足阳明经上部的人迎穴和下部的冲阳穴，这些部位的搏动都尤为显著。）
岐伯回答说：这明确反映了胃脉的特点。胃是五脏六腑营养物质的海洋，其中的清气向上注入肺脏，肺气跟随手太阴肺经运行。肺气的运行随着呼吸而往来不息，所以人每呼一次气脉搏动两次，每吸一次气脉搏动也两次。呼吸不停，脉搏也就跳动不止。（这里说“明胃脉”，意思是这三条经脉的搏动，都是由于胃气的作用。胃作为五脏六腑之海，其旺盛之气所到达的地方，所以搏动特别显著。手太阴经之所以搏动，是因为胃受纳水谷后，将清气上注于肺，肺气沿着手太阴经运行，其运行伴随呼吸往复，呼吸运动导致脉搏跳动，因此呼吸不止，寸口处的脉搏也就跳动不停。）
黄帝又问：脉气经过寸口时，向上推进十次呼吸的盛势从何而来？向下退却八次呼吸的伏势又归于何处？它们通过什么道路往返循环？我不明白其中的极限所在。（寸口，即手太阴肺经的脉搏处。上下，指脉搏进退的趋势。十八，比喻脉搏盛衰的程度。焉，即何。息，指生长、进益。所谓“上十焉息”，是说脉搏前进时气势旺盛，这股气从哪里产生并增长？所谓“下八焉伏”，是说脉搏后退时气势衰退，这股气去哪里而潜伏？这种往还的道路，确实好像难以穷尽其极。）
岐伯回答说：脉气离开脏腑时，突然爆发就像弓弩发射箭矢，又像水流从高处倾泻而下。当脉气上行至鱼际部位时反而开始衰退，其余的微弱之气则呈衰散之势逆向上行，所以其运行变得轻微。（凡是脉气内发于脏腑，外达于经络，那种突然爆发的状态就像弓弩发射、水流下岸，形容其强劲锐利的气势不可阻挡。然而强弩射出的箭到了末端，力量必然柔和；急流到了末尾，势头必然缓慢。所以脉气由寸口上行至鱼际，由盛转衰，其余的气以衰散之势逆向上行，因此运行显得微弱。这就是脉气盛衰不相等的缘故。）
岐伯回答说：胃气向上注入肺脏，其中剽悍滑疾的卫气向上冲头部，沿着咽喉上行穿过空窍，沿着眼系进入络属脑部，出于颧骨下方，下行至客主人穴，沿着牙车穴与足阳明本经汇合，并下行至人迎穴。这是胃气别出走向足阳明经的缘故。（胃气上注于肺，而其剽悍之气上冲头部的，沿着咽喉上行，从眼系进入络属脑部，出于[此处原文缺字，据注为]颧骨下，下行会合于足少阳胆经的客主人穴，以及牙车穴，乃汇合于足阳明胃经的本经，并下行至人迎穴的动脉处。这是内部胃气的发动，外部表现为阳明经的搏动。按语：牙车即曲牙，应当是颊车穴。某字的释义说是饥饿时面色发黄，这与经文原意不符。现在根据本经所述，如杂病篇说：“[某]痛，刺足阳明曲周动脉见血，立已。”癫狂篇治疗狂症取头两侧的[某]。这些都是指头面部的部位。这一节讲从脑部出来下行至客主人，那么这个位置应当在脑之下、鬓角之前、客主人之上，也就是鬓骨之上、两太阳穴之间，即为[某]字。该字读音为坎，又读海敢切。）所以阴阳上下，它们的搏动是一致的。因此，阳病而阳脉反小的是逆证，阴病而阴脉反大的是逆证。如果阴阳脉象都静止或都躁动，像拉紧的绳子一样均匀一致，那就是有病。（这里说的“阴阳上下”，统指上文的手太阴肺经而言。因为胃气上注于肺，本源相同。虽然胃属阳明，脉气出于人迎；肺属太阴，脉气出于寸口，但两者的气本是贯通的，所以彼此的搏动反应一致。然而人迎穴属腑为阳，阳病时阳脉应当盛大，反而变小则是逆证。寸口属脏为阴，阴病时阴脉应当细微，反而变大则是逆证。所以《四时气篇》说：气口候察阴分，人迎候察阳分。因此阴阳的大小，脉象各有本体。假如阴阳不分，或者都静止，或者都躁动，像拉直的绳子一样匀齐，那么阴阳之气，非此即彼，必有偏倾而导致疾病了。关于人迎、气口阴阳的详细含义，参见藏象类第十一。）
岐伯回答说：冲脉是十二经脉的海洋，它与足少阴肾经的大络起始于肾下，出于气街穴，沿着大腿内侧下行，斜入腘窝中，沿着胫骨内侧下行，并行走于足少阴肾经之后，下行进入内踝后方，入足底；其分支，斜入踝部，出于足背，进入大趾之间，注入各络脉以温养足胫，这是这条经脉常有的搏动。（足少阴经之所以搏动，是因为冲脉与其并行。冲脉也是十二经之海，与足少阴经的络脉同起于肾下，出于足阳明胃经的气冲穴，沿着阴股、腘中、内踝等处进入足底；其分支，斜出于足背，注入各络脉以温养足胫，这就是太冲等脉所以常动不已的原因。这一节内容与《逆顺肥瘦篇》大体相同，详见针刺类第二十。）
黄帝问道：营气和卫气的运行，上下贯穿，如同圆环没有端点。现在如果遇到邪气突然侵袭，以及遭遇大寒，导致手足懈怠无力，此时脉象中阴阳运行的规律，气血交接会合之处，运行秩序混乱，气是如何恢复循环的？（营卫的运行，阴阳有度，如果被邪气占据，其运行之道就会失常，又怎能往来不绝？因此询问其中的原因。）
岐伯回答说：四肢是阴阳经脉交会的地方，这是气的大络所在。四街（气街），是气运行的径路。所以当大络被邪气阻滞时，径路依然通畅；当四肢的邪气解除时，气就能重新汇合，相互输注，如同圆环一般。
黄帝说：好。这就是所说的如环无端，不知道它的纪纲，终结后又重新开始，说的就是这种情况。（四末，即四肢。十二经脉都终止和起始于四肢，所以说它们是阴阳的交会处，也是气的大络所在。但是大络虽然在四肢交会，又有气运行的径路，称为四街，如前篇所说的气街就是。凡是邪气中人，多在大络，所以当大络被阻时径路仍通，等到邪气散去四肢舒缓，那个地方闭塞了这个地方就通畅，气从而汇合，回还转输，怎么会失去联系？这就是所谓的如环无端，无法知晓其纪纲的原因。）
*Ling Shu: Dong Shu Chapter* (Full Text)
Huang Di asked: Among the twelve meridians, why do the pulses of the Hand-Taiyin Lung Meridian, the Foot-Shaoyin Kidney Meridian, and the Foot-Yangming Stomach Meridian beat continuously without stopping? (There are twelve meridians in total connecting the hands and feet. However, only the Hand-Taiyin, Foot-Shaoyin, and Foot-Yangming meridians possess distinct arterial pulsations. The specific points of these pulsations are the Taiyuan point on the Hand-Taiyin meridian, the Taixi point on the Foot-Shaoyin meridian, and the Renying point above and Chongyang point below on the Foot-Yangming meridian; the pulsations at these sites are particularly pronounced.)
Qi Bo replied: This clearly reflects the characteristics of the Stomach pulse. The Stomach is the sea of the five zang organs and six fu organs. Its clear qi ascends and pours into the Lungs. The Lung qi travels along the Hand-Taiyin meridian. This travel occurs with the rhythm of respiration. Therefore, with each exhalation, the pulse moves twice; with each inhalation, the pulse also moves twice. Since respiration never ceases, the pulse beats without stopping. (To say "this clarifies the Stomach pulse" means that the pulsations of these three meridians are all due to Stomach Qi. As the sea of the five zang and six fu organs, where its abundant Qi reaches, the pulsation is uniquely strong. The reason the Hand-Taiyin meridian pulses is that after the Stomach receives food and drink, it sends clear Qi up to the Lungs. The Lung Qi then travels via the Hand-Taiyin meridian. Its movement follows the cycle of breath. Breath movement causes pulse movement. Thus, as long as breathing continues, the pulse at the Cun Kou site beats incessantly.)
Huang Di further asked: When the Qi passes through the Cun Kou, from where does the vigorous forward momentum corresponding to ten breaths originate? To where does the recessive backward retreat corresponding to eight breaths subside? Through what pathway does it return? I do not understand its ultimate limit. (Cun Kou refers to the pulse of the Hand-Taiyin Lung Meridian. Up and down refer to the advancing and retreating trends. Eighteen metaphorically represents the forms of prosperity and decline. Yan means "where" or "how". Xi refers to growth or advancement. "Shang shi yan xi" implies that when the pulse advances, its Qi is prosperous; where does this Qi come from to grow? "Xia ba yan fu" implies that when the pulse retreats, its Qi declines; where does it go to subside? The pathway of this going and returning seems indeed difficult to fathom completely.)
Qi Bo replied: When Qi leaves the Zang organs, it erupts suddenly like an arrow shot from a crossbow, or like water cascading down a cliff. As it rises to the Yu Ji area, it begins to weaken. The remaining weak Qi disperses and ascends retrogradely, so its movement becomes subtle. (When internal Qi originates from the Zang organs and extends externally to the meridians, its sudden eruption resembles an arrow shot from a bow or water falling from a height, describing an unstoppable, sharp, and vigorous force. However, the tip of a powerful arrow eventually loses strength, and the end of a rapid current slows down. Thus, as Qi moves from Cun Kou upward to Yu Ji, it transitions from prosperity to decline. The remaining Qi ascends retrogradely in a state of dispersion, making its movement appear slight. This explains why the prosperity and decline of Qi are unequal.)
Huang Di asked: Why does the Foot-Yangming Stomach Meridian also pulse? (This is the meridian of the Stomach.)
Qi Bo replied: Stomach Qi ascends to pour into the Lungs. Among this, the fierce and swift Wei Qi (Defensive Qi) rushes upward to the head. It follows the throat, ascends through the orifices, follows the optic system to enter and connect with the brain, emerges from the cheekbone area, descends to the Keyuzhuren point, follows the Yache point to merge with the Foot-Yangming primary meridian, and then descends together to the Renying point. This is how Stomach Qi branches off to travel via the Foot-Yangming meridian. (Stomach Qi ascends to the Lungs, while its fierce Qi rushes to the head, following the throat upwards, entering the brain via the optic system, emerging from [the cheekbone], descending to meet the Keyuzhuren point of the Foot-Shaoyang Gallbladder Meridian, and the Yache point, thereby merging with the primary Foot-Yangming Stomach Meridian and descending to the pulsating Renying point. This represents the internal activation of Stomach Qi manifesting externally as the pulsation of the Yangming meridian. Note: Yache is also known as Quya, likely referring to the Jiache point. The definition of a certain character as "yellowish face due to hunger" does not align with the canonical intent. Based on this chapter, such as the Miscellaneous Diseases section stating "[Pain at this location], puncture the pulsating artery at the foot-Yangming curve until bleeding appears, and it stops immediately," and the Manic Disorder section treating mania by selecting two [locations] on the head, these refer to locations on the head and face. This section describes emerging from the brain, descending past Keyuzhuren; thus, this location should be below the brain, before the temple, and above Keyuzhuren, specifically on the superior aspect of the temporal bone, between the two Taiyang points. This character is pronounced 'Kan' or 'Hai Gan'.) Therefore, the pulsations of Yin and Yang, upper and lower, are consistent. Consequently, if a Yang disease presents with a small Yang pulse, it is a contrary sign; if a Yin disease presents with a large Yin pulse, it is a contrary sign. If both Yin and Yang pulses are either both still or both agitated, appearing uniform like a taut rope, this indicates disease. (The term "Yin and Yang, upper and lower" collectively refers to the Hand-Taiyin mentioned above. Since Stomach Qi ascends to the Lungs, they share a common origin. Although the Stomach belongs to Yangming with its pulse emerging at Renying, and the Lung belongs to Taiyin with its pulse emerging at Cun Kou, their Qi is inherently connected, so their pulsations respond identically. However, Renying belongs to the Fu organ and is Yang; in Yang diseases, the Yang pulse should be large, so a small one is contrary. Cun Kou belongs to the Zang organ and is Yin; in Yin diseases, the Yin pulse should be fine, so a large one is contrary. Thus, the *Si Shi Qi* chapter states: "Qi Kou observes Yin, Renying observes Yang." Therefore, Yin and Yang have distinct pulse characteristics. If Yin and Yang are indistinguishable, being either both still or both agitated uniformly like a straightened rope, the Yin and Yang Qi must be biased toward one side, leading to pathology. Detailed meanings of Renying and Qi Kou regarding Yin and Yang can be found in the Zang Xiang Category, Part 11.)
Huang Di asked: Why does the Foot-Shaoyin Kidney Meridian also pulse? (This is the meridian of the Kidney.)
Qi Bo replied: The Chong Mai (Penetrating Vessel) is the sea of the twelve meridians. It originates from the lower part of the Kidney along with the large collateral of the Foot-Shaoyin meridian, emerges from the Qichong point, runs along the medial aspect of the thigh, obliquely enters the popliteal fossa, follows the medial aspect of the tibia, runs parallel to the Foot-Shaoyin meridian, descends behind the medial malleolus, and enters the sole of the foot; its branch obliquely enters the ankle, emerges on the dorsum of the foot, enters between the big toe, and pours into the various collaterals to warm the legs and calves. This is the normal pulsation of this vessel. (The Foot-Shaoyin meridian pulses because it runs parallel to the Chong Mai. The Chong Mai is also the sea of the twelve meridians, originating with the Foot-Shaoyin collateral from below the Kidney, emerging from the Qichong point of the Foot-Yangming Stomach Meridian, running through the thigh, popliteal fossa, and medial malleolus to enter the foot; its branch emerges on the dorsum of the foot, pouring into the collaterals to warm the calves. This is why the Taichong and other vessels pulse continuously. This section is largely identical to the *Ni Shun Fei Shou* chapter; see the Acupuncture Category, Part 20 for details.)
Huang Di asked: The circulation of Ying Qi (Nutritive Qi) and Wei Qi (Defensive Qi) penetrates up and down, forming a circle without beginning or end. Now, if suddenly exposed to pathogenic factors or severe cold, causing the limbs to become flaccid and weak, the pathways of Yin and Yang in the pulse, and the intersections where Qi transfers, become disordered. How does the Qi return to its cycle? (The circulation of Ying and Wei Qi follows Yin-Yang rhythms. If pathogenic factors occupy these pathways, their operation will be disrupted, preventing continuous circulation. Hence, the cause is questioned.)
Qi Bo replied: The four extremities are the meeting places of Yin and Yang meridians; these are the major collaterals of Qi. The Si Jie (Four Streets/Airways) are the direct pathways of Qi. Therefore, when the major collaterals are blocked, the direct pathways remain open. When the extremities recover from stagnation, Qi recombines, transferring mutually like a circle.
Huang Di said: Excellent. This is what is meant by "like a circle without end, unknown in its chronology, ending and restarting again." This is precisely what is referred to. (The four extremities refer to the four limbs. All twelve meridians terminate and originate at the limbs, hence they are called the meeting of Yin and Yang and the major collaterals of Qi. However, although the major collaterals meet at the limbs, there are direct pathways for Qi circulation called the Four Streets, as mentioned in the previous chapter regarding Airway Qi. Pathogens usually attack the major collaterals first. Thus, when collaterals are blocked, the direct pathways remain patent. Once the pathogens dissipate and the extremities relax, blockage in one area leads to patency in another, allowing Qi to combine, return, and transfer without loss. This is why it is described as a circle without end, whose chronology cannot be grasped.)