阳而起。至阴而止。故曰日中而阳陇。（如陇高起。）为重阳。夜半而阴陇。为重阴。故太阴主内。太阳主外。各行二十
五度。分为昼夜。夜半为阴陇。夜半后而为阴衰。平旦阴尽。而阳受气矣。日中而阳陇。日西而阳衰。日入阳尽。而阴
受气矣。夜半而大会。（阴阳交会。）万民皆卧。命曰合阴。平旦阴尽。而阳受气。如是无已。与天地同纪。（营卫生会）
【灵】阳主昼。阴主夜。故卫气之行。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。是故平
旦阴尽。阳气出于目。（睛明穴。太阳经。）目张则气上行于头。循项下足太阳。（膀胱经始。）循背下至小指之端。（足小
趾至阴穴。）其散者。（在头而散者。）别于目锐 。下手太阳。（小肠经。）下至手小指之间外侧。（本经少泽穴。）其散者。
别于目锐 。下足少阳。（胆经之瞳子 。）注小指次指之间。（足第四趾之窍阴穴。）以上循手少阳之分侧。（三焦经。）
下至小指之间。（小指次指之端。即无名指之关冲穴。）别者以上至耳前。合于颔脉。注足阳明。（胃经。）以下行至跗上。
入五指（当作次趾。）之间。（本经厉兑穴。）其散者。从耳下。下手阳明。（大肠经之迎香穴。在鼻旁。）入大指（当作次
指。）之间。（本经商阳穴。）入掌中。其至于足也。入足心。（少阴肾经涌泉穴。交于阴。）出内踝。下行阴分。复会于目。
（夜行阴分。至明日复会于足太阳睛明穴。）故为一周。（一日一夜。水下百刻。而五十度毕。）阳尽于阴。阴受气矣。其
始入于阴。常从足少阴注于肾。（气行于阴则寐。故少阴病但欲寐。）肾注于心。（手少阴。）心注于肺。（手太阴。）肺注
于肝。（足厥阴。）肝注于脾。（足太阴。）脾复注于肾为周。（阴分有五脏。而缺手厥阴心包经。按邪客篇言少阴脉曰。诸
邪之在心者。皆在于心包络。其余脉出入屈折。行之疾徐。皆如手少阴心主之脉行也。）人气行于阴脏一周。亦如阳行之
二十五周。而复合于目。（又自睛明穴起。）（卫气）
【灵】营出于中焦。（中脘穴。为中焦。胃中谷气。传化精微为血。）卫出于下焦。（脐下一寸阴交穴。为下焦。其阳
气上升为卫气。）愿闻三焦之所出。曰上焦出于胃上口。（上焦即膻中。宗气积焉。胃口上脘当其分。）并咽（上喉咙。司
呼吸。）以上。贯膈而布胸中。（即膻中之分。）走腋。循太阴之分而行。（手太阴肺经。）还至阳明。（行手阳明大肠。）上
至舌。下足阳明。（胃经。又行脾。行心。行小肠膀胱肾心包三焦胆肝。复行于手太阴肺。）常与营俱行于阳二十五度。
行于阴亦二十五度。一周也。故五十度而复大会于手太阴矣。（此言上焦宗气。与营气同行于经隧之中。）中焦亦并胃中。
（胃之中脘。）出上焦之后。（之下。）此所受气者。泌糟粕。（泌别糟粕下行。）蒸津液。（蒸腾津液上行。）化其精微。上
注于肺脉。乃化而为血。以奉生身。莫贵于此。故独得行于经隧。命曰营气。（所谓营出中焦也。）曰。夫血之与气。异
名同类。何谓也。曰。营卫者。精气也。（水谷之精气。）血者。神气也。（精能生神。神无所丽。必根据精血。）故血之与
气。异名同类焉。故夺血者无汗。夺汗者无血。故人有两死。而无两生。（汗者心之液。即血也。凡脱血者。无再发其汗。
发汗者。无再去其血。若两伤之。则有两死。而无两生矣。）下焦者。别回肠。（大肠。）注于膀胱而渗入焉。故水谷者。
常并居于胃中。成糟粕而俱下于大肠。而成下焦。（三停分之。此居下焉。）渗而俱下。济泌别汁。循下焦而渗入膀胱焉。
（其浊气下行。则为二便。其清气升于上中二焦者。则为卫气。而流行于六阴六阳也。）上焦如雾。（如雾之氤氲。）中焦
如沤。（如沤之上浮。）下焦如渎。（如渎之蓄泄。按本节仅言下焦如渎。而未及卫出于下焦。）此之谓也。（昂按。此岐黄
所说三焦。在上中下三空处。古人所谓有名无形者是也。马玄台乃云。此不得为三焦。而割右肾以为三焦之府。窃谓五
脏六腑。各有定位。肾居五脏之一。本有两枚。焉得割其右者。另为一腑乎。于三焦三字之义。何以称焉。）（营卫生会）
【灵】脉行之逆顺奈何。（有自上而下者。有自下而上者。）曰。手之三阴。从脏走手。（为顺。手太阴肺。从中府而
走手大指之少商。少阴心。从极泉而走手小指之少冲。厥阴心包。从天池而走手中指之中冲。）手之三阳。从手走头。（为
顺。手阳明大肠。从手四指商阳而走头之迎香。太阳小肠。从手小指少泽而走头之听宫。少阳三焦。从手四指关冲而走
头之丝竹空。）足之三阳。从头走足。（为顺。足太阳膀胱。从头睛明而走足小趾之至阴。阳明胃。从头头维而走足次趾
之厉兑。少阳胆。从头瞳子 而走足四趾之窍阴。）足之三阴。从足走腹。（为顺。足太阴脾。从足大趾隐白而走腹之大
包。少阴肾。从足心涌泉而走腹之俞府。厥阴肝。从足大趾大敦而走腹之期门。若如此转行者。则为逆行也。）少阴之脉
独下行何也。（足之三阴。从足走腹。独少阴肾脉下行。与肝脾直行者别。）曰。夫冲脉者。五脏六腑之海也。五脏六腑
皆禀焉。（冲为血海。故脏腑皆禀气。）其上者。出于颃颡。（咽颡。）渗诸阳。灌诸精。（自下而上故曰冲。）其下者。（复
有下行者。）注少阴之大络。（肾之大络。名太冲穴。肾脉下行者。正以冲脉入肾之络。与之并行也。）出于气街。（冲脉
起于肾下。出于阳明气冲穴。即气冲。）循阴股内廉。入 中。（膝后曲处。）伏行 （一作 。）骨内。下至内踝之后属
而别。其下者。并于少阴之经。渗三阴。（肝脾肾。）其前者。伏行出跗。属下循跗。入大指间。（循足面下涌泉。入足大
趾。）渗诸络而温肌肉。（冲脉上灌下渗如是。所以为脏腑之海。而肾脉因之下行也。）（逆顺肥瘦）
【灵】手少阴之脉独无 。何也。（无治病之俞穴。）曰。少阴心脉也。心者。五脏六腑之大主也。精神之所舍也。
其脏坚固。邪弗能容也。（心为君主。不易受邪。）容之则心伤。心伤则神去。神去则死矣。（邪中于心。则立死。）故诸
邪之在于心者。皆在于心之包络。包络者。心主之脉也。故独无 焉。（包络同于心主之脉。故即以心主名之。）少阴独
无者。不病乎。曰。其外经病。（经络。）而脏不病。（心脏。）故独取其经于掌后锐骨之端。（治其经者。独取掌后锐骨。
本经之神门穴而已。）其余脉出入屈折。其行之疾徐。皆如手少阴心主之脉行也。（故治手少阴者。即治心包络经。按九
针篇云。阳中之太阳。心也。其原出于大陵。大陵系心包经穴。以心包代心君行事。故不曰本经之神门。而曰心包之大
陵。在掌后两筋间横纹陷中。）（邪客）
【素】春气在经脉。（木气疏通。）夏气在孙络。（火气充满。）长夏气在肌肉。（土主肌肉。）秋气在皮肤。（肺主皮肤。
其气轻清。）冬气在骨髓中。（肾主骨髓。其气沉深。）（四时刺逆从论）
【素】夫人之常数。太阳常多血少气。少阳常少血多气。阳明常多气多血。少阴常少血多气。厥阴常多血少气。太
阴常多气少血。（张注。人之脏腑。雌雄相合。自有常数。阳有余则阴不足。阴有余则阳不足。故太阳多血少气。则少阴
少血多气。少阳少血多气。则厥阴多血少气。惟阳明气血皆多。盖水谷之海。血气之所从生也。按灵枢五音五味篇。厥
阴常多气少血。太阴常多血少气。与此不同。当以素问为正。）足太阳与少阴为表里。（膀胱肾。）少阳与厥阴为表里。（胆
肝。）阳明与太阴为表里。（胃脾。）手太阳与少阴为表里。（小肠心。）少阳与心主为表里。（三焦心包。）阳明与太阴为表
里。（大肠肺。凡腑皆属阳主表。脏皆属阴主里。一阴一阳。一腑一脏。相为配合。）（血气形志篇）灵枢同。
【灵】五脏五 。（ 。穴也。五者。井荥俞经合也。）五五二十五 。六腑六 。（六腑多原 。）六六三十六 。
经脉十二。络脉十五。（五脏六腑。加心包为十二经。经有十二络穴。再加督之长强。任之尾翳。脾之大包。为十五络。）
凡二十七气以上下。所出为井。（如水始出。为井穴。肺少商。心少冲。肝大敦。脾隐白。肾涌泉。心包中冲。为木。大
肠商阳。小肠少泽。胆窍阴。胃厉兑。膀胱至阴。三焦关冲。为金。）所溜（流）为荥。（流如小水。为荥穴。肺鱼际。
心少府。肝行间。脾大都。肾然谷。心包劳宫。为火。大肠二间。小肠前谷。胆侠溪。胃内庭。膀胱通谷。三焦液门。
为水。）所注为输。（一作 。从此而注为输穴。肺太渊。心神门。肝太冲。脾太白。肾太溪。心包大陵。为土。大肠三
间。小肠后溪。胆临泣。胃陷谷。膀胱束骨。三焦中渚。为水。此下六腑多原穴。大肠合谷。小肠腕骨。胆丘墟。胃冲
阳。膀胱京骨。三焦阳池。）所行为经。（又从而行为经穴。肺经渠。心灵道。肝中封。脾商邱。肾复溜。心包间使。为
金。大肠阳溪。小肠阳谷。胆阳辅。胃解溪。膀胱昆仑。三焦支沟。为火。）所入为合。（从此会合。为合穴。肺尺泽。
心少海。肝曲泉。脾阴陵泉。肾阴谷。心包曲泽。为水。大肠曲泉。小肠少海。胆阳陵泉。胃三里。膀胱委中。三焦天
井。为土。）二十七气所行。皆在五 也。节之交。三百六十五会。所言节者。神气之所游行出入也。非皮肉筋骨也。（欲
行针者。当守其神。欲守神者。当知其节。此言刺法。然经穴所过。凡医皆当知之。故次于此。）（九针十二原）
【素】天有宿度。地有经水。（地有十二经水。）人有经脉。（十二经脉。）天地温和。则经水安静。天寒地冻。则经
水凝泣。（涩。）天暑地热。则经水沸溢。卒风暴起。则经水波涌而陇起。夫邪之入于脉也。寒则血凝泣。暑则气淖泽。
虚邪因而入客。亦如经水之得风也。经之动。脉其至也。亦时陇起。其行于脉中循循然。其至寸口中手也。时大时小。
大则邪至。小则平。其行无常处。在阴与阳。不可为度。（离合真邪论）
阳气从阴分升起。至阴分而止息。所以说，正午时分阳气隆盛（如同高地突起），称为“重阳”。夜半时分阴气隆盛，称为“重阴”。因此，太阴经主管体内（营气运行于内），太阳经主管体表（卫气运行于外）。它们各自行行二十五周次，以此划分昼夜。夜半是阴气隆盛之时，夜半之后阴气开始衰退，黎明时阴气耗尽，阳气开始受气（生发）。正午时阳气隆盛，日落时阳气衰退，日落后阳气耗尽，阴气开始受气。夜半时分阴阳之气大会合（阴阳交会），百姓皆入睡，这叫做“合阴”。黎明时阴气耗尽，阳气开始受气。如此循环往复，与天地的规律相同。（出自《灵枢·营卫生会》）
【灵枢】阳气主司白天，阴气主司黑夜。所以卫气的运行，一天一夜在全身循环五十周。白天行于阳分二十五周，夜间行于阴分二十五周。因此，黎明时阴气耗尽，阳气出于目（睛明穴，属足太阳膀胱经）。眼睛睁开，则气上行至头部，沿项部下行至足太阳膀胱经（膀胱经起始处），沿背部下行至小脚趾端（足小趾至阴穴）。其中散行的部分，从眼角别出，下行至手太阳小肠经（小肠经），下行至手小指外侧（本经少泽穴）。其散行的另一部分，从眼角别出，下行至足少阳胆经（胆经瞳子髎穴），注入第四趾之间（足第四趾窍阴穴）。以上沿手少阳三焦经侧边下行，至小指与无名指之间（无名指关冲穴）。别出的分支上行至耳前，汇合于颌脉，注入足阳明胃经（胃经），下行至足背，进入五指（此处应作第二趾）之间（本经厉兑穴）。其散行的部分，从耳下下行至手阳明大肠经（大肠经迎香穴，位于鼻旁），进入大指（此处应作第二指）之间（本经商阳穴），进入掌中。其到达足部的，进入足心（足少阴肾经涌泉穴，交于阴分），出内踝，下行于阴分，再回会于目（夜间行于阴分，至次日早晨复会于足太阳膀胱经睛明穴）。这样算作一周（一天一夜，水下百刻，完成五十周次）。阳气尽于阴分，阴气受气。其初入阴分时，常从足少阴肾经注入肾脏（气行于阴则人寐，故少阴病表现为只想睡觉）。肾注于心（手少阴心经），心注于肺（手太阴肺经），肺注于肝（足厥阴肝经），肝注于脾（足太阴脾经），脾复注于肾为一周（阴分有五脏，但缺少手厥阴心包经。按《灵枢·邪客》篇说：“少阴脉曰：诸邪之在心者，皆在于心包络。”其余经脉的出入屈折、运行的快慢，都如同手少阴心主之脉的运行一样）。人气行于阴脏一周，也像行于阳分那样二十五周，最后又回会于目（又从睛明穴起）。（出自《灵枢·营卫生会》）
【灵枢】营气产生于中焦（中脘穴为中焦，胃中的谷气，传化精微化为血）。卫气产生于下焦（脐下一寸阴交穴为下焦，其阳气上升化为卫气）。请问三焦之气从哪里发出？回答说：上焦出于胃上口（上焦即膻中，宗气积聚于此，胃口上脘与其位置相当）。并咽喉（喉咙，主管呼吸）以上，贯穿膈肌而布散于胸中（即膻中之分）。走腋下，沿手太阴肺经侧边而行，返回至阳明经（行手阳明大肠经），上行至舌，下行至足阳明胃经（胃经，又行脾经、心经、小肠经、膀胱经、肾经、心包经、三焦经、胆经、肝经，再复行于手太阴肺经）。常与营气一起行于阳分二十五周次，行于阴分也是二十五周次，这是一周。所以五十周次后又在手太阴肺经大会合（这是说上焦宗气，与营气同行于经络之中）。中焦也并位于胃中（胃之中脘），位于上焦之后（之下）。这里所受的谷气，泌别糟粕（泌别糟粕下行），蒸腾津液（蒸腾津液上行），化生精微，向上注入肺脉，于是化而为血，以供养身体，没有比这更宝贵的了，所以只有它能行于经络隧道，命名为营气（所谓营气出于中焦）。问：血与气，名称不同但同类，这是什么意思？回答说：营和卫，是水谷的精气（水谷的精微物质）。血，是神气的基础（精能生神，神无所依附，必须依托精血）。所以血与气，名称不同但同类。所以失血的人不能再发汗，大汗淋漓的人不能再放血。所以人有两种死法，而没有两种活法（汗是心之液，即血。凡是脱血者，不可再发其汗；发汗者，不可再去其血。如果两者都损伤，则会导致死亡，而无法生存）。（出自《灵枢·营卫生会》）
下焦，别通回肠（大肠），注入膀胱并渗入其中。所以水谷，常共同居住在胃中，成为糟粕后一起下行至大肠，形成下焦（将人体分为上中下三停，此居下部）。渗泄而下，济泌分别汁液，循下焦渗入膀胱（其浊气下行，则为大小便；其清气升于上中二焦者，则为卫气，流行于六阴六阳经）。上焦如雾（像雾气的氤氲弥漫）。中焦如沤（像沤渍之物上浮）。下焦如渎（像沟渠的蓄积排泄。按本节仅言下焦如渎，而未提及卫出于下焦）。说的就是这种情况。（汪昂按：这是岐伯和黄帝所说的三焦，在上中下三个空腔部位，古人所谓有名无形的就是它。马玄台却说这不是三焦，而割右肾作为三焦的府库，我认为五脏六腑各有定位，肾脏居于五脏之一，本来有两个，怎么能割去右边的一个，另外作为一个腑呢？这与“三焦”二字的含义如何相称呢？）（出自《灵枢·营卫生会》）
【灵枢】经脉运行的逆顺是怎样的？（有的从上往下，有的从下往上。）回答说：手之三阴经，从内脏走向手部（此为顺。手太阴肺经，从中府穴走向手大拇指的少商穴；手少阴心经，从极泉穴走向手小指的少冲穴；手厥阴心包经，从天池穴走向手中指的中冲穴）。手之三阳经，从手部走向头部（此为顺。手阳明大肠经，从手四指商阳穴走向头部的迎香穴；手太阳小肠经，从手小指少泽穴走向头部的听宫穴；手少阳三焦经，从手四指关冲穴走向头部的丝竹空穴）。足之三阳经，从头部走向足部（此为顺。足太阳膀胱经，从头部的睛明穴走向足小趾的至阴穴；足阳明胃经，从头部的头维穴走向足第二趾的厉兑穴；足少阳胆经，从头部的瞳子髎穴走向足第四趾的窍阴穴）。足之三阴经，从足部走向腹部（此为顺。足太阴脾经，从足大拇指隐白穴走向腹部的大包穴；足少阴肾经，从足心涌泉穴走向腹部的俞府穴；足厥阴肝经，从足大拇指大敦穴走向腹部的期门穴。如果这样转行，就是逆行）。为什么少阴经独独向下行走呢？（足之三阴经都是从足走向腹，唯独少阴肾脉向下行走，与肝脾直行者不同。）回答说：冲脉，是五脏六腑的海（血海），五脏六腑都禀受其气（冲为血海，所以脏腑都禀受其气）。其上行的部分，出于咽颡（咽部和颃颡），渗灌诸阳经，灌注诸精（自下而上所以叫冲）。其下行的部分（又有向下走的），注入少阴的大络（肾的大络，名叫太冲穴，肾脉下行者，正是因为冲脉入肾之络，与之并行）。出于气街（冲脉起于肾下，出于阳明经的气冲穴，即气冲穴）。沿大腿内侧廉，入腘中（膝后弯曲处），伏行于骨内，下行至内踝之后，分支而出。其下行的部分，并与少阴经并行，渗灌三阴经（肝、脾、肾）。其前方的部分，伏行出于足背，属下沿足背，入大指间（循足面下至涌泉，入足大趾）。渗灌诸络脉而温养肌肉（冲脉上灌下渗如此，所以被称为脏腑之海，而肾脉因此下行）。（出自《灵枢·逆顺肥瘦》）
【灵枢】手少阴经独独没有腧穴，为什么呢？（没有治疗疾病的腧穴。）回答说：少阴是心脉。心，是五脏六腑的大主，精神所舍之处。它的脏器坚固，邪气不能容纳（心为君主，不易受邪）。如果邪气容纳于心，则心受伤，心伤则神离去，神离去则人死亡（邪气中于心，则立即死亡）。所以所有邪气在心部的，都在心包络。包络，是心主的脉。所以手少阴经独独没有腧穴（包络同于心主之脉，所以就以心主命名）。少阴经独独没有腧穴，是不生病吗？回答说：它的外经有病（经络病变），而脏不病（心脏本体不病）。所以只取用手掌后锐骨端的经穴（治疗其经络者，只取手掌后锐骨端，本经的神门穴而已）。其余经脉的出入屈折，运行的快慢，都如同手少阴心主之脉的运行一样（所以治疗手少阴经，就是治疗心包络经。按《灵枢·九针十二原》篇说：“阳中之太阳，心也。其原出于大陵。”大陵是心包经的穴位，因为心包代心君行事，所以不说本经的神门，而说心包的大陵，位于掌后两筋间的横纹陷中）。（出自《灵枢·邪客》）
【素问】春气在经脉（木气疏通）。夏气在孙络（火气充满）。长夏气在肌肉（土主肌肉）。秋气在皮肤（肺主皮肤，其气轻清）。冬气在骨髓中（肾主骨髓，其气沉深）。（出自《素问·四时刺逆从论》）
【素问】人的常数：太阳经常多血少气，少阳经常少血多气，阳明经常多气多血，少阴经常少血多气，厥阴经常多血少气，太阴经常多气少血。（张景岳注：人的脏腑，雌雄相合，自有常数。阳有余则阴不足，阴有余则阳不足。所以太阳多血少气，则少阴少血多气；少阳少血多气，则厥阴多血少气。只有阳明经气血皆多，因为它是水谷之海，是气血产生的源头。按《灵枢·五音五味》篇说，厥阴常多气少血，太阴常多血少气，与此不同，应当以《素问》为准。）足太阳与足少阴互为表里（膀胱与肾）。足少阳与足厥阴互为表里（胆与肝）。足阳明与足太阴互为表里（胃与脾）。手太阳与手少阴互为表里（小肠与心）。足少阳与手厥阴（心主/心包）互为表里（三焦与心包）。手阳明与手太阴互为表里（大肠与肺。凡腑皆属阳主表，脏皆属阴主里，一阴一阳，一腑一脏，相互配合）。（出自《素问·血气形志篇》，《灵枢》相同）
【灵枢】五脏有五腧穴（腧穴。五者，井、荥、输、经、合）。五五二十五穴。六腑有六腧穴（六腑多原穴）。六六三十六穴。经脉十二条，络脉十五条（五脏六腑，加心包为十二经，经有十二络穴，再加督脉之长强、任脉之尾翳、脾之大包，共十五络）。凡二十七气上下运行。所出为井（如水始出，为井穴。肺经少商、心经少冲、肝经大敦、脾经隐白、肾经涌泉、心包经中冲，五行属木；大肠经商阳、小肠经少泽、胆经窍阴、胃经厉兑、膀胱经至阴、三焦经关冲，五行属金）。所溜（流）为荥（流如小水，为荥穴。肺经鱼际、心经少府、肝经行间、脾经大都、肾经然谷、心包经劳宫，五行属火；大肠经二间、小肠经前谷、胆经侠溪、胃经内庭、膀胱经通谷、三焦经液门，五行属水）。所注为输（一作腧。从此而注为输穴。肺经太渊、心神门、肝经太冲、脾经太白、肾经太溪、心包经大陵，五行属土；大肠经三间、小肠经后溪、胆经临泣、胃经陷谷、膀胱经束骨、三焦经中渚，五行属水。此下六腑多原穴：大肠经合谷、小肠经腕骨、胆经丘墟、胃经冲阳、膀胱经京骨、三焦经阳池）。所行为经（又从而行为经穴。肺经经渠、心灵道、肝经中封、脾经商丘、肾经复溜、心包经间使，五行属金；大肠经阳溪、小肠经阳谷、胆经阳辅、胃经解溪、膀胱经昆仑、三焦经支沟，五行属火）。所入为合（从此会合，为合穴。肺经尺泽、心经少海、肝经曲泉、脾经阴陵泉、肾经阴谷、心包经曲泽，五行属水；大肠经曲池、小肠经少海、胆经阳陵泉、胃经三里、膀胱经委中、三焦经天井，五行属土）。二十七气所行，都在五腧穴中。节之交，三百六十五会。所说的节，是神气游行出入的地方，不是皮肉筋骨。（想要行针者，应当守神；想要守神者，应当知道节。这是说刺法，然而经络穴位所过之处，凡医生都应当知晓，所以列在此处）。（出自《灵枢·九针十二原》）
【素问】天有宿度，地有经水（地有十二经水），人有经脉（十二经脉）。天地温和，则经水安静；天寒地冻，则经水凝涩（涩滞）；天暑地热，则经水沸溢；卒风暴起，则经水波涌而隆起。邪气侵入脉中，寒则血凝涩，暑则气淖泽（濡润）。虚邪因而入侵，也像经水遇到风一样。经脉的跳动，脉搏的到来，也时而隆起。它在脉中运行，循循有序。其到达寸口时，有时大有时小。大则邪气至，小则平和。它的运行没有固定位置，在阴在阳，不可拘泥定数。（出自《素问·离合真邪论》）
Yang qi rises from the Yin aspect. It stops at the Yin aspect. Therefore, it is said that at midday, Yang qi becomes abundant (like a high mound rising), which is called "Double Yang" (Chong Yang). At midnight, Yin qi becomes abundant, which is called "Double Yin" (Chong Yin). Thus, the Taiyin meridian governs the interior (Ying Qi circulates internally), and the Taiyang meridian governs the exterior (Wei Qi circulates externally). Each travels twenty-five circuits, dividing day and night. Midnight is when Yin qi is abundant; after midnight, Yin qi begins to decline. At dawn, Yin qi is exhausted, and Yang qi begins to receive Qi (generate). At midday, Yang qi is abundant; at sunset, Yang qi declines; after sunset, Yang qi is exhausted, and Yin qi begins to receive Qi. At midnight, the Qi of Yin and Yang meet in grand assembly (Yin-Yang intersection), and all people sleep; this is called "He Yin" (Converging Yin). At dawn, Yin qi is exhausted, and Yang qi begins to receive Qi. This cycle continues endlessly, mirroring the rhythms of Heaven and Earth. (From *Ling Shu: Ying Wei Sheng Hui*)
[Ling Shu] Yang governs the day, and Yin governs the night. Therefore, the circulation of Wei Qi completes fifty circuits around the body in one day and night. During the day, it travels twenty-five circuits in the Yang aspects; at night, it travels twenty-five circuits in the Yin aspects. Thus, at dawn, when Yin qi is exhausted, Yang Qi emerges from the eyes (Jingming acupoint, BL67, Foot-Taiyang Bladder Meridian). When the eyes open, Qi ascends to the head, follows the nape down the Foot-Taiyang Bladder Meridian (the starting point of the Bladder Meridian), travels down the back to the tip of the little toe (Zhiyin acupoint, BL67, on the lateral side of the fifth toe). The dispersed branches diverge from the outer canthus, descend to the Hand-Taiyang Small Intestine Meridian (Small Intestine Meridian), and travel down to the lateral side of the little finger (Shaose acupoint, SI1, on this meridian). Another dispersed branch diverges from the outer canthus, descends to the Foot-Shaoyang Gallbladder Meridian (Tongziliao acupoint, GB1, of the Gallbladder Meridian), and pours into the space between the fourth toes (Qiaoyin acupoint, GB44, on the fourth toe of the foot). Above, it follows the lateral side of the Hand-Shaoyang Sanjiao Meridian (Sanjiao Meridian) and descends to the space between the little finger and the ring finger (Guanchong acupoint, SJ1, at the end of the ring finger). A divergent branch ascends to the front of the ear, merges with the mandibular pulse, and pours into the Foot-Yangming Stomach Meridian (Stomach Meridian), descending to the dorsum of the foot, entering the space between the five toes (here should read "second toe") (Lidui acupoint, ST45, on this meridian). Its dispersed branch descends from the ear to the Hand-Yangming Large Intestine Meridian (Yingxiang acupoint, LI20, of the Large Intestine Meridian, located beside the nose), enters the space between the thumb and index finger (here should read "second finger") (Shangyang acupoint, LI1, on this meridian), and enters the palm. That which reaches the foot enters the sole of the foot (Yongquan acupoint, KI1, Foot-Shaoyin Kidney Meridian, intersecting with Yin), exits the medial malleolus, descends through the Yin aspects, and reunites with the eyes (traveling through Yin aspects at night, reuniting with the Foot-Taiyang Bladder Meridian Jingming acupoint the next morning). This constitutes one circuit (in one day and night, as water drips a hundred marks, fifty circuits are completed). Yang ends in Yin, and Yin receives Qi. Upon initially entering Yin, it usually flows from the Foot-Shaoyin Kidney Meridian into the Kidneys (when Qi moves in Yin, one sleeps; thus, Shaoyin disease presents with drowsiness). From the Kidneys, it goes to the Heart (Hand-Shaoyin Heart Meridian), from the Heart to the Lungs (Hand-Taiyin Lung Meridian), from the Lungs to the Liver (Foot-Jueyin Liver Meridian), from the Liver to the Spleen (Foot-Taiyin Spleen Meridian), and from the Spleen back to the Kidneys to complete a circuit (There are five Zang organs in the Yin aspects, but the Hand-Jueyin Pericardium Meridian is missing. According to *Ling Shu: Xie Ke*: "The Shaoyin pulse states: All pathogenic factors affecting the Heart reside in the Pericardium." The entry, exit, flexion, extension, and speed of other meridians are all like the movement of the Hand-Shaoyin Heart Master Meridian). Human Qi circulating through the Yin Zang organs for one circuit also takes twenty-five circuits, just like its circulation in Yang, and finally reunites with the eyes (starting again from Jingming acupoint). (From *Ling Shu: Ying Wei Sheng Hui*)
[Ling Shu] Ying Qi originates from the Middle Jiao (Zhongwan acupoint CV12 is the Middle Jiao; grain Qi in the stomach transforms essence and microcosms into blood). Wei Qi originates from the Lower Jiao (Yinjiao acupoint CV7, one cun below the umbilicus, is the Lower Jiao; its Yang Qi ascends to become Wei Qi). You ask where the Qi of the Three Jiaos originates. I say: The Upper Jiao emerges from the upper orifice of the stomach (The Upper Jiao is the Danzhong area, where Zong Qi accumulates; the stomach opening and Shangwan correspond to this region). It joins the throat (throat, governing respiration) above, penetrates the diaphragm, and spreads in the chest (the area of Danzhong). It travels to the axilla, follows the side of the Hand-Taiyin Lung Meridian, returns to the Yangming Meridian (traversing the Hand-Yangming Large Intestine Meridian), ascends to the tongue, and descends to the Foot-Yangming Stomach Meridian (Stomach Meridian, then traverses the Spleen, Heart, Small Intestine, Bladder, Kidney, Pericardium, Sanjiao, Gallbladder, and Liver meridians, before returning to the Hand-Taiyin Lung Meridian). It often travels with Ying Qi for twenty-five circuits in Yang and twenty-five circuits in Yin, constituting one full cycle. Thus, after fifty circuits, they meet again at the Hand-Taiyin Lung Meridian (This refers to the Zong Qi of the Upper Jiao traveling together with Ying Qi within the meridians). The Middle Jiao also resides within the stomach (Zhongwan of the stomach), behind the Upper Jiao (below). The Qi received here separates dregs (separating dregs downward), steams fluids (steaming fluids upward), transforms them into essence and microcosms, and pours them upward into the lung vessels, thereby transforming into blood to nourish the living body. Nothing is more precious than this, so only it can travel within the meridians, named Ying Qi (Thus, Ying Qi originates from the Middle Jiao). Question: Blood and Qi have different names but are of the same category. What does this mean? Answer: Ying and Wei are the essence of water and grain (essence of food and drink). Blood is the foundation of Shen Qi (Essence generates Shen; Shen has no place to attach itself and must rely on Essence and Blood). Therefore, Blood and Qi are of the same category despite different names. Hence, those who lose blood should not be sweated, and those who sweat excessively should not have their blood depleted. Thus, there are two ways to die, but no way to live twice (Sweat is the fluid of the Heart, i.e., blood. For those with blood depletion, do not induce sweating; for those undergoing sweating therapy, do not deplete blood further. If both are injured, death ensues, and life cannot be sustained). (From *Ling Shu: Ying Wei Sheng Hui*)
The Lower Jiao separates from the ileum (Large Intestine), pours into the bladder, and seeps in. Thus, water and grain often reside together in the stomach, become dregs, and descend together to the Large Intestine, forming the Lower Jiao (Dividing the body into Upper, Middle, and Lower thirds, this occupies the lower part). They seep and descend together, filtering distinct juices, following the Lower Jiao to seep into the bladder (Its turbid Qi descends to become urine and feces; its clear Qi ascends to the Upper and Middle Jiaos to become Wei Qi, circulating through the six Yin and six Yang meridians). The Upper Jiao is like mist (diffuse like mist). The Middle Jiao is like fermentation (floating like fermenting matter). The Lower Jiao is like a ditch (accumulating and discharging like a drainage ditch. Note: This section only mentions "Lower Jiao like a ditch" and does not mention Wei Qi originating from the Lower Jiao). This is what is meant. (Wang Ang notes: This refers to the Three Jiaos spoken of by Qibo and Huangdi, located in the three empty spaces of the Upper, Middle, and Lower regions, which the ancients described as having form but no substance. Ma Xuantai claimed this was not the Three Jiaos and suggested cutting the right kidney to serve as the mansion of the Three Jiaos. I believe the Five Zang and Six Fu organs each have fixed positions. The Kidneys occupy one of the Five Zang, and originally there are two. How can one cut off the right one to make another Fu organ? How does this align with the meaning of the term "Three Jiaos"?) (From *Ling Shu: Ying Wei Sheng Hui*)
[Ling Shu] What is the direction of meridian flow? (Some go from top to bottom, some from bottom to top.) Answer: The Three Yin Meridians of the Hand travel from the Zang organs to the hands (This is the normal direction. Hand-Taiyin Lung Meridian travels from Zhongfu LU1 to Shaoshang LU11 on the thumb; Hand-Shaoyin Heart Meridian travels from Jiquan HT1 to Shaochong HT9 on the little finger; Hand-Jueyin Pericardium Meridian travels from Tianchi PC10 to Zhongchong PC9 on the middle finger). The Three Yang Meridians of the Hand travel from the hands to the head (Normal direction. Hand-Yangming Large Intestine Meridian travels from Shangyang LI1 on the four fingers to Yingxiang LI20 on the head; Hand-Taiyang Small Intestine Meridian travels from Shaose SI1 on the little finger to Tinggong SI19 on the head; Hand-Shaoyang Sanjiao Meridian travels from Guanchong SJ1 on the four fingers to Sizhukong TE23 on the head). The Three Yang Meridians of the Foot travel from the head to the feet (Normal direction. Foot-Taiyang Bladder Meridian travels from Jingming BL1 on the head to Zhiyin BL67 on the little toe; Foot-Yangming Stomach Meridian travels from Touwei ST8 on the head to Lidui ST45 on the second toe; Foot-Shaoyang Gallbladder Meridian travels from Tongziliao GB1 on the head to Qiaoyin GB44 on the fourth toe). The Three Yin Meridians of the Foot travel from the feet to the abdomen (Normal direction. Foot-Taiyin Spleen Meridian travels from Yinbai SP1 on the big toe to Dabao SP21 on the abdomen; Foot-Shaoyin Kidney Meridian travels from Yongquan KI1 on the sole to Shufu KI27 on the abdomen; Foot-Jueyin Liver Meridian travels from Dadun LR14 on the big toe to Qimen LR14 on the abdomen. If they traveled in reverse, it would be retrograde). Why does the Shaoyin Meridian alone travel downward? (The Three Yin Meridians of the Foot travel from feet to abdomen, but the Shaoyin Kidney Meridian alone travels downward, differing from the direct paths of the Liver and Spleen.) Answer: The Chong Mai (Penetrating Vessel) is the Sea of the Five Zang and Six Fu organs; all Zang and Fu organs receive from it (As the Sea of Blood, all organs derive Qi from it). Its ascending branch emerges from the pharynx and epiglottis, permeates the Yang meridians, and irrigates the essences (Ascending from below is why it is called "Chong"). Its descending branch (there is also a downward-flowing part) pours into the large collateral of the Shaoyin (The large collateral of the Kidney, named Taichong acupoint; the downward flow of the Kidney Meridian occurs because the Chong Mai enters the Kidney's collaterals and runs parallel to it). It emerges at the Qichong point (The Chong Mai originates below the Kidney, emerging at the Qichong acupoint of the Yangming Meridian, i.e., Qichong ST30). It follows the inner aspect of the thigh, enters the popliteal fossa (the bend behind the knee), travels deep within the bone, descends to behind the medial malleolus, and branches out. The descending part runs alongside the Shaoyin Meridian, permeating the Three Yin Meridians (Liver, Spleen, Kidney). The anterior part travels deep, emerges on the dorsum of the foot, descends along the foot, and enters the space between the big toes (Following the sole to Yongquan, entering the big toe). It permeates the various collaterals and warms the muscles (With such irrigation from above and seepage from below, the Chong Mai serves as the Sea of the Zang and Fu organs, causing the Kidney Meridian to descend accordingly). (From *Ling Shu: Ni Shun Fei Shou*)
[Ling Shu] Why does the Hand-Shaoyin Meridian alone lack Shu points? (It lacks Shu points for treating diseases.) Answer: The Shaoyin is the Heart Meridian. The Heart is the Great Master of the Five Zang and Six Fu organs, the residence of Spirit. Its organ is solid, and pathogens cannot enter it (The Heart is the Monarch and is not easily affected by pathogens). If pathogens enter, the Heart is damaged; if the Heart is damaged, Spirit departs; if Spirit departs, death occurs (If pathogens strike the Heart, death is immediate). Therefore, all pathogens affecting the Heart reside in the Pericardium. The Pericardium is the Meridian of the Heart Master. Thus, the Hand-Shaoyin Meridian alone lacks Shu points (The Pericardium shares the same meridian as the Heart Master, hence named Heart Master). Does the Shaoyin Meridian alone never suffer disease? Answer: Its external meridian may be diseased (Meridian pathology), but the Zang organ itself remains healthy (The Heart organ itself is not diseased). Therefore, treatment focuses solely on the meridian at the end of the sharp bone behind the palm (To treat its meridian, one selects only the Shumen acupoint at the end of the sharp bone behind the palm on this meridian). The entry, exit, flexion, extension, and speed of the remaining meridians are all like the movement of the Hand-Shaoyin Heart Master Meridian (Therefore, treating the Hand-Shaoyin Meridian is equivalent to treating the Pericardium Meridian. According to *Ling Shu: Jiu Zhen Shi Er Yuan*: "Taiyang among Yang is the Heart. Its Yuan source is Daling." Daling is an acupoint of the Pericardium Meridian, as the Pericardium acts on behalf of the Heart Monarch. Thus, it is not referred to as Shumen of this meridian, but as Daling of the Pericardium, located in the depression between the two tendons at the transverse crease of the wrist). (From *Ling Shu: Xie Ke*)
[Su Wen] In Spring, Qi is in the Meridians (Wood Qi unblocks and diffuses). In Summer, Qi is in the Sun Luo (collaterals) (Fire Qi is full). In Late Summer, Qi is in the Muscles (Earth governs muscles). In Autumn, Qi is in the Skin (Lung governs skin, its Qi is light and clear). In Winter, Qi is in the Marrow (Kidney governs marrow, its Qi is deep and sinking). (From *Su Wen: Si Shi Ci Ni Cong Lun*)
[Su Wen] The constant numbers for humans are: The Taiyang Meridian commonly has much Blood and little Qi; the Shaoyang Meridian commonly has little Blood and much Qi; the Yangming Meridian commonly has much Qi and much Blood; the Shaoyin Meridian commonly has little Blood and much Qi; the Jueyin Meridian commonly has much Blood and little Qi; the Taiyin Meridian commonly has much Qi and little Blood. (Zhang Jingyue notes: Human Zang and Fu organs, paired as Yin and Yang, have inherent constants. If Yang is excessive, Yin is insufficient; if Yin is excessive, Yang is insufficient. Thus, if Taiyang has much Blood and little Qi, Shaoyin has little Blood and much Qi; if Shaoyang has little Blood and much Qi, Jueyin has much Blood and little Qi. Only the Yangming Meridian has both much Qi and much Blood, because it is the Sea of Water and Grain, the source from which Qi and Blood are generated. Note: *Ling Shu: Wu Yin Wu Wei* states Jueyin commonly has much Qi and little Blood, and Taiyin commonly has much Blood and little Qi, which differs from this text. One should follow *Su Wen* as correct.) The Foot-Taiyang and Foot-Shaoyin are exterior-interior pairs (Bladder and Kidney). The Foot-Shaoyang and Foot-Jueyin are exterior-interior pairs (Gallbladder and Liver). The Foot-Yangming and Foot-Taiyin are exterior-interior pairs (Stomach and Spleen). The Hand-Taiyang and Hand-Shaoyin are exterior-interior pairs (Small Intestine and Heart). The Foot-Shaoyang and Hand-Jueyin (Heart Master/Pericardium) are exterior-interior pairs (Sanjiao and Pericardium). The Hand-Yangming and Hand-Taiyin are exterior-interior pairs (Large Intestine and Lung. All Fu organs belong to Yang and govern the exterior; all Zang organs belong to Yin and govern the interior. One Yin and one Yang, one Fu and one Zang, match each other). (From *Su Wen: Xue Qi Xing Zhi Pian*, identical in *Ling Shu*)
[Ling Shu] The Five Zang have five Shu points (Shu points. The five are Jing, Ying, Shu, Jing, He). Five times five equals twenty-five points. The Six Fu organs have six Shu points (Six Fu organs have additional Yuan points). Six times six equals thirty-six points. There are twelve Main Meridians and fifteen Luo Collaterals (Five Zang and Six Fu, plus the Pericardium, make twelve meridians; there are twelve Luo points on the meridians. Adding Changqiang GV1 of the Du Mai, Wei Yi RN15 of the Ren Mai, and Dabao SP21 of the Spleen makes fifteen Luo vessels). The Twenty-Seven Qi circulate up and down. Where they emerge are Jing (Well) points (Like water emerging from a spring. Lung Shaoshang LU11, Heart Shaochong HT9, Liver Dadun LR14, Spleen Yinbai SP1, Kidney Yongquan KI1, Pericardium Zhongchong PC9 belong to Wood; Large Intestine Shangyang LI1, Small Intestine Shaose SI1, Gallbladder Qiaoyin GB44, Stomach Lidui ST45, Bladder Zhiyin BL67, Sanjiao Guanchong SJ1 belong to Metal). Where they trickle are Ying (Spring) points (Flowing like small streams. Lung Yuji LU10, Heart Shaofo HT8, Liver Xingjian LR2, Spleen Dadu SP2, Kidney Ran gu KI2, Pericardium Laogong PC8 belong to Fire; Large Intestine Erjian LI2, Small Intestence Qian gu SI4, Gallbladder Xiaxi GB43, Stomach Neiting ST44, Bladder Tonggu BL65, Sanjiao Yemen TE2 belong to Water). Where they pour are Shu (Stream) points (Pouring from here to become Shu points. Lung Taiyuan LU9, Heart Shenmen HT7, Liver Taichong LR3, Spleen Taibai SP3, Kidney Taixi KI3, Pericardium Daling PC7 belong to Earth; Large Intestine Sanjian LI3, Small Intestine Houxi SI3, Gallbladder Linqi GB41, Stomach Xiangu ST43, Bladder Shugu BL64, Sanjiao Zhongzhu TE3 belong to Water. Below these, the Six Fu organs have additional Yuan points: Large Intestine Hegu LI4, Small Intestine Wangu SI4, Gallbladder Qiuxu GB40, Stomach Chongyang ST42, Bladder Jinggu BL64, Sanjiao Yangchi TE4). Where they pass are Jing (River) points (Passing through to become Jing points. Lung Jingqu LU8, Heart Lingdao HT4, Liver Zhongfeng LR4, Spleen Shangqiu SP5, Kidney Fuliu KI7, Pericardium Jianshi PC5 belong to Metal; Large Intestine Yangxi LI5, Small Intestine Yanggu SI5, Gallbladder Yangfu GB38, Stomach Jiexi ST41, Bladder Kunlun BL60, Sanjiao Zhigou TE6 belong to Fire). Where they enter are He (Sea) points (Merging here to become He points. Lung Chize LU5, Heart Shaohai HT3, Liver Ququan LR8, Splein Yinlingquan SP9, Kidney Yingu KI10, Pericardium Quze PC3 belong to Water; Large Intestine Quchi LI11, Small Intestine Shaohai HT3 [Note: Text says Shaohai, likely error for Xiaohai SI8], Gallbladder Yanglingquan GB34, Stomach Zusanli ST36, Bladder Weizhong BL40, Sanjiao Tianjing TE10 belong to Earth). The movement of the Twenty-Seven Qi all occurs within the Five Shu points. The intersections of joints are the 365 meeting points. The "joints" mentioned are places where Shen Qi travels and enters/exits, not merely skin, flesh, sinew, or bone. (Those who wish to perform acupuncture must guard their Shen; those who wish to guard their Shen must know the joints. This discusses needling methods, yet all physicians should know the locations of the meridians and acupoints, so it is placed here). (From *Ling Shu: Jiu Zhen Shi Er Yuan*)
[Su Wen] Heaven has celestial degrees, Earth has river waters (Twelve river waters of Earth), and Humans have meridians (Twelve Main Meridians). When Heaven and Earth are mild and warm, the river waters are calm; when Heaven is cold and Earth frozen, the river waters congeal and stagnate (become sluggish); when Heaven is hot and Earth warm, the river waters boil and overflow; when sudden storms arise, the river waters surge and rise. When pathogens enter the meridians, Cold causes Blood to congeal and stagnate, while Heat makes Qi moist and lubricated. Deficient pathogens take advantage to invade, just as river waters react to wind. The movement of the meridians and the arrival of the pulse also rise occasionally. Within the meridians, they move in an orderly manner. When reaching the Cun Kou (radial artery), the pulse sometimes appears large and sometimes small. Large indicates the presence of pathogen; small indicates peace/health. Its movement has no fixed location, oscillating between Yin and Yang, and cannot be measured by rigid standards. (From *Su Wen: Li He Zhen Xie Lun*)