《内经》曰∶人受气于谷，谷入于胃。其大气之抟而不行者，积于胸中，名曰气海，是谓宗气。乃传之肺，
循喉咽以贯心脉，而行呼吸焉。呼则出，吸则入，天地之精气，其大
数常出三入一。其精微者，先出于胃之两焦（两焦谓中焦、下焦也），以溉五脏，五脏六腑，皆以受气。别出
两行营卫之道，故水谷之气，精而清者为营，泌其津液，注之经脉，化以为血，以荣四末，以应刻数焉（四末，
四肢也。刻数，一日百刻之数也）；其悍而浊者为卫，悍疾滑利，先行于四末皮肤之中，分肉之间，熏于肓膜，
散于胸腹，而不入经脉（皮肤之中，分肉之间，谓脉外也。肓膜，谓五脏间隔中膜也。以其气浮盛，故能布散
于胸腹之中，空虚之处，熏其肓膜，令气先通也）；昼行于阳，夜行于阴，常从足少阴之分，间行于脏腑。故
营在脉中，卫在脉外，周行不休，五十而复大会，阴阳相贯，如环无端。（隐括《灵枢·营卫生会》、《五味》、
《邪客》、《卫气》及《素问·痹论》五篇文）
《灵枢》曰∶营行脉中，上应二十八宿，三十六分。人身行气一周，十分身之八，二十八宿，凡千八分。
气行五十周而脉终，终而复始，是谓天地之记。故气从太阴出，注手阳明，上行注足阳明；下行至跗，上注大
指间，与太阴合；上行抵髀，从髀注心中，循手少阴出腋，下臂注小指，合手太阳；上行乘腋出 ，内注目内
，上巅下项，合足太阳∶循脊下尻，下行注小趾之端，循足心，注足少阴；上行注肾，从肾注心，外散于胸
中；循心主脉，出腋下臂，出两筋之间，入掌中，出中指之端，还注小趾次趾之端，合手少阳，上行注膻中，
散于三焦；从三焦注胆，出胁注足少阳，下行至跗上，复从跗至大趾间，合足厥阴，上行至肝；从肝上注肺，
上循喉咙，入颃颡之窍，究于畜门。其支别者，上额循巅下项中，循脊入 ，是督脉也；络阴器，上过毛中，
入脐中，上循腹里，入缺盆，下注肺中，复出太阴。此营气之所行也（《营气篇》）。卫行脉外，亦应二十八
宿。房至毕为阳，阳主昼；昂至尾为阴，阴主夜。故卫气之行，昼行于阳二十五周，夜行于阴二十五周，一日
一夜，亦五十周于身有奇。故平旦阴尽，阳气出于目，目张则气上行于头，循项下足太阳，循背下至小趾之
端；其散者，别于目锐 ，下手太阳，下至手小指之间外侧；其散者，别于目锐 ，下足少阳，注小趾次趾之
间；其散者，循手少阳之分侧，下至小指之间；别者至耳前，合于颔脉，注足阳明，以下行至跗上，入五趾之
间；其散者，从耳下，下手阳明，入大指之间，入掌中；其至于足也，入足心，出内踝，上行阴分，复合于目，
故为一周。凡二十五周十分身之四，阳尽于阴，阴受气矣。其始入于阴，常从足少阴注于肾，肾注于心，心注
于肺，肺注于肝，肝注于脾，脾复注于肾为周。亦如行阳之二十五周有奇，而复合于目也。（娄全善曰∶阳气
出目，而下行于手足三阳，皆一时分道并注，非有先后次第也。《卫行篇》稍加裁节，及根据娄本改定。）娄全
善曰∶营气之行，自手太阴始，至足厥阴终，一周于身也。详其一周于身，外至身体四肢，内至五脏六腑，无
不周遍。故其五十周，无昼夜阴阳之殊。卫气之行则不然，昼但周行于身体四肢之外，不入脏腑之内，夜但周
行于脏腑之内，不出身体四肢之外，故必五十周，至平旦方与营大会于肺手太阴也。
《灵枢》又曰∶营出于中焦，卫出于下焦（《营卫生会
篇》）。又曰∶营卫者，精气也。血者，神气也。故血之与气者，异名而同类焉（同上）。《素问》曰，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，此天之
常数也（《血气形志篇》）。
《难经》曰∶经言脉有是动，有所生病。是动者气也，所生病者血也。邪在气，气为是动；邪在血，血为
所生病。气主 之，血主濡之也（ ，熏蒸也。濡，湿润也。人身经络，气主 之而不闭，血主濡之而不枯，
始得周流而不息，不 不濡则病矣）。气留而不行者，气先病也；血滞而不濡者，血后病也。故先为是动，
后所生也（邪由外入，先气而后血，血根据气而升降，故气受邪，必传之于血。气留则寒，其脉浮涩；血滞则热，
其脉沉涩）。（《二十二难》篇文）
《黄帝内经》说：人从饮食中摄取精气，食物进入胃中。其中盛大而积聚不流动的大气，蓄积在胸中，称为气海，这就是宗气。它传递到肺，沿着喉咙贯穿心脉，从而主持呼吸运动。呼气时排出，吸气时进入，天地间的精气，其大致规律通常是呼出三份，吸入一份。其中精微的部分，先从胃的中焦和下焦（两焦指中焦和下焦）分出，以灌溉五脏，使五脏六腑都能接受水谷之气。另外分出两条路径运行营气和卫气的道路，所以水谷的精气，精纯清轻的成为营气，分泌津液，注入经脉，转化为血液，以滋养四肢末端，并配合一昼夜百刻的时间节律运行；其中剽悍浑浊的部分成为卫气，性质刚疾滑利，先行于四肢皮肤之中、肌肉间隙之间，熏蒸于肓膜（指五脏间隔中的膜），散布于胸腹，而不进入经脉内部（皮肤之中、肌肉间隙之间，指的是脉外。肓膜，指五脏间隔中的膜。因为卫气浮盛，所以能布散于胸腹等空虚之处，熏蒸肓膜，使气先通达）；白天行于阳分，夜晚行于阴分，通常从足少阴经的分野出发，交错运行于脏腑之间。所以营气在脉管中运行，卫气在脉管外运行，周流不息，每五十周后重新大会，阴阳相互贯通，像圆环一样没有尽头。（此处概括了《灵枢·营卫生会》、《五味》、《邪客》、《卫气》及《素问·痹论》五篇的内容）
《灵枢》说：营气行于脉中，上应二十八宿，对应人身三十六个分段。人体营气运行一周，相当于身长的十分之八，加上二十八宿的刻度，共计一千零八分。气运行五十周后脉气终结，终结后又重新开始，这被称为天地的记录。所以气从手太阴肺经发出，注入手阳明大肠经，上行注入足阳明胃经；下行至足背，上行注入大脚趾间，与足太阴脾经相合；上行至大腿，从大腿注入心中，沿手少阴心经出于腋下，下行手臂注入小指，与手太阳小肠经相合；上行经过腋窝出于耳前（原文缺字，据文意推测为耳部或相关部位），内连目内眦，上行至头顶下项部，与足太阳膀胱经相合；沿脊柱下行至尾骨，下行注入小脚趾端，沿足心注入足少阴肾经；上行注入肾，从肾注入心，向外散布于胸中；沿手厥阴心包经，出于腋下手臂，出于两筋之间，入掌中，出于中指端，返回注入小趾次趾端，与手少阳三焦经相合，上行注入膻中，散布于三焦；从三焦注入胆，出于胁肋注入足少阳胆经，下行至足背，又从足背至大脚趾间，与足厥阴肝经相合，上行至肝；从肝上行注入肺，沿喉咙上行，入颃颡（鼻咽部）之窍，穷尽于畜门（鼻孔）。其分支者，上行额部循头顶下项中，沿脊柱入骶骨，这是督脉；联络阴器，上过阴毛中，入脐中，上行沿腹里，入缺盆，下行注入肺中，再复出至手太阴肺经。这就是营气的运行路线（出自《灵枢·营气篇》）。卫气行于脉外，也对应二十八宿。从房宿到毕宿为阳，阳主昼；从昂宿到尾宿为阴，阴主夜。所以卫气的运行，白天行于阳分二十五周，夜晚行于阴分二十五周，一昼夜共五十周有余。所以清晨时分阴气尽，阳气出于目，眼睛睁开则气上行于头，沿项部下行足太阳膀胱经，沿背部下行至小脚趾端；其分散者，别于目锐眦，下手太阳小肠经，下行至手小指外侧；其分散者，别于目锐眦，下足少阳胆经，注入小趾次趾之间；其分散者，沿手少阳三焦经侧边，下行至小指之间；另一支至耳前，合于颌脉，注足阳明胃经，以下行至足背，入五趾之间；其分散者，从耳下，下手阳明大肠经，入大指之间，入掌中；其至于足者，入足心，出内踝，上行阴分，又复合于目，这就是一周。凡二十五周，相当于身长的四分之一，阳气尽于阴分，阴分接受了气。卫气初次进入阴分，常从足少阴肾经注入肾，肾注于心，心注于肺，肺注于肝，肝注于脾，脾复注于肾为一周。也像行于阳分的二十五周有余，最后又复合于目。（娄全善说：阳气出于目，下行于手足三阳经，都是一时分道并行注入，并没有先后次第。《卫行篇》稍加删节，并根据娄本改定。）娄全善说：营气的运行，从手太阴肺经开始，到足厥阴肝经结束，在周身运行一周。详细考察其一周于身，外至身体四肢，内至五脏六腑，无不周遍。所以它的五十周，没有昼夜阴阳的区别。卫气的运行则不然，白天只周行于身体四肢之外，不入脏腑之内；夜晚只周行于脏腑之内，不出身体四肢之外，所以必须五十周，到清晨才与营气在肺经的手太阴处大会。
《灵枢》又说：营气产生于中焦，卫气产生于下焦（出自《灵枢·营卫生会篇》）。又说：营卫，是精气。血，是神气。所以血与气，名称不同但本质同类（同上）。《素问》说，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，这是天的常数（出自《素问·血气形志篇》）。
《难经》说：经文说脉有“是动”病，有“所生病”。“是动”病属于气，“所生病”属于血。邪气在气分，气发生“是动”；邪气在血分，血发生“所生病”。气主要起熏蒸作用，血主要起濡润作用（“熇”，即熏蒸。濡，湿润。人身经络，气主熏蒸而不闭塞，血主濡润而不枯槁，这样才能周流不息，若不熏蒸不濡润就会生病）。气停留而不能运行，是气先生病；血滞涩而不能濡润，是血后生病。所以先出现“是动”，后出现“所生”（邪气由外侵入，先伤气而后伤血，血随气升降，所以气受邪，必然传之于血。气留滞则寒，脉象浮涩；血滞涩则热，脉象沉涩）。（出自《难经·二十二难》篇文）
The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: Humans derive Qi from grain; when grain enters the stomach, its grand and accumulating Qi that does not flow freely gathers in the chest, named the Qi Sea, which is referred to as Zongqi (Gathering Qi). It is transmitted to the Lung, follows the throat to penetrate the Heart vessels, and governs respiration. Exhalation expels, inhalation enters; the essence and Qi of Heaven and Earth generally follow the ratio of three parts out for one part in. The most refined portion first emerges from the Middle Jiao and Lower Jiao of the stomach (the two Jiaos refer to the Middle and Lower Jiaos), irrigating the Five Zang organs, so that all Five Zang and Six Fu organs receive Qi. Separately, two pathways emerge for the circulation of Ying (Nutrient) Qi and Wei (Defensive) Qi. Thus, among the Qi of water and grain, the pure and clear part becomes Ying Qi; it secretes body fluids, pours them into the meridians, transforms them into Blood, nourishes the four extremities, and corresponds to the time measurement of one hundred ke (two-hour periods) in a day. The fierce and turbid part becomes Wei Qi; it is swift, slippery, and agile, moving first within the skin of the four extremities and between the muscles, steaming the Huang membrane (the membranes between the five Zang organs), and scattering in the chest and abdomen without entering the meridians (within the skin and between muscles refers to outside the vessels; the Huang membrane refers to the membranes between the five Zang organs. Because its Qi is floating and vigorous, it can scatter in the empty spaces of the chest and abdomen, steaming the Huang membrane to allow Qi to pass through first). During the day, it travels in the Yang aspects; at night, in the Yin aspects. It usually starts from the divisions of Foot Shaoyin, intermingling among the Zang and Fu organs. Therefore, Ying Qi circulates within the vessels, while Wei Qi circulates outside the vessels, unceasingly completing fifty cycles before meeting again. Yin and Yang interpenetrate like a ring without beginning or end. (This section summarizes content from five chapters: *Lingshu: Yingwei Shenghui*, *Wuwei*, *Xieke*, *Wei Qi*, and *Suwen: Bilun*).
The *Lingshu* (Spiritual Pivot) states: Ying Qi moves within the vessels, corresponding to the twenty-eight lunar mansions and thirty-six divisions of the body. When human Qi completes one cycle around the body, it covers eight-tenths of the body length, plus the twenty-eight mansions, totaling one thousand and eighty fen (units of measurement). After Qi circulates fifty times, the vessel cycle ends, only to begin anew; this is called the record of Heaven and Earth. Thus, Qi emerges from Hand Taiyin, flows into Hand Yangming, ascends to pour into Foot Yangming; descends to the dorsum of the foot, ascends to inject between the big toes, merging with Foot Taiyin; ascends to the thigh, pours from the thigh into the Heart, follows Hand Shaoyin emerging from the armpit, descends the arm to inject into the little finger, merging with Hand Taiyang; ascends past the armpit, emerges near the ear, connects to the inner canthus of the eye, ascends to the vertex, descends the neck, merging with Foot Taiyang; follows the spine down to the sacrum, descends to inject into the tip of the little toe, follows the sole of the foot, injects into Foot Shaoyin; ascends to the Kidney, from the Kidney pours into the Heart, disperses outward into the chest; follows the Pericardium vessel, emerges from the armpit and arm, emerges between the two tendons, enters the palm, emerges at the tip of the middle finger, returns to inject at the tip of the second toe, merging with Hand Shaoyang; ascends to pour into Danzhong (Conception Vessel point CV17), dispersing into the Triple Burner; from the Triple Burner pours into the Gallbladder, emerges from the hypochondrium to pour into Foot Shaoyang, descends to the dorsum of the foot, again from the dorsum to the big toe, merging with Foot Jueyin, ascending to the Liver; from the Liver ascends to pour into the Lung, follows the throat upward, enters the opening of the Hangsang (nasopharynx), reaching the Chumen (nostrils). Its branches ascend the forehead, follow the vertex down the neck center, follow the spine into the sacrum; this is the Du Mai (Governing Vessel); it links the genitalia, passes over the pubic hair, enters the umbilicus, ascends along the interior of the abdomen, enters the Keyuan (clavicular fossa), descends to pour into the Lung, then re-emerges into Hand Taiyin. This is the course of Ying Qi (from *Lingshu: Yingqi Pian*). Wei Qi moves outside the vessels, also corresponding to the twenty-eight lunar mansions. From Fang to Bi is Yang, governing the day; from Ang to Wei is Yin, governing the night. Thus, Wei Qi travels in the Yang aspects twenty-five times during the day and in the Yin aspects twenty-five times at night, totaling fifty cycles plus remainder in a day and night. At dawn, Yin is exhausted, and Yang Qi emerges from the eyes. When the eyes open, Qi ascends to the head, follows the neck down the Foot Taiyang bladder meridian, follows the back down to the tip of the little toe; its scattered portions diverge from the outer canthus, descend the Hand Taiyang small intestine meridian, down to the lateral side of the little finger; its scattered portions diverge from the outer canthus, descend the Foot Shaoyang gallbladder meridian, injecting between the second and third toes; its scattered portions follow the lateral side of the Hand Shaoyang triple burner meridian, down to between the little fingers; another branch reaches the front of the ear, merges with the mandibular pulse, pours into Foot Yangming stomach meridian, descending to the dorsum of the foot, entering between the five toes; its scattered portions go from under the ear, descend the Hand Yangming large intestine meridian, enter between the thumb and index finger, enter the palm; upon reaching the foot, it enters the sole of the foot, emerges from the medial malleolus, ascends the Yin aspect, and reunites with the eyes, thus completing one cycle. Twenty-five such cycles cover one-fourth of the body length. When Yang is exhausted in Yin, Yin receives Qi. Initially entering Yin, it often flows from Foot Shaoyin into the Kidney, from the Kidney into the Heart, from the Heart into the Lung, from the Lung into the Liver, from the Liver into the Spleen, and from the Spleen back into the Kidney to complete a cycle. Like the twenty-five cycles in Yang with remainder, it finally reunites with the eyes. (Lou Quanshan stated: Yang Qi emerges from the eyes and descends into the three Yang meridians of the hand and foot simultaneously, without sequential order. The *Weixing Pian* was slightly edited and revised based on Lou's version.) Lou Quanshan said: Ying Qi begins with Hand Taiyin and ends with Foot Jueyin, completing one cycle around the body. Examining this single cycle, it pervades everything externally to the limbs and internally to the five Zang and six Fu organs. Therefore, its fifty cycles do not distinguish between day/night or Yin/Yang. Wei Qi's movement is different: during the day, it only circulates outside the body and limbs, not entering the Zang and Fu organs; at night, it only circulates inside the Zang and Fu organs, not exiting the body and limbs. Thus, it must complete fifty cycles before meeting with Ying Qi at the Hand Taiyin lung meridian at dawn.
The *Lingshu* further states: Ying Qi originates from the Middle Jiao, and Wei Qi originates from the Lower Jiao (*Lingshu: Yingwei Shenghui Pian*). It also states: Ying and Wei are Jing Qi (Essence Qi). Blood is Shen Qi (Spirit Qi). Therefore, Blood and Qi have different names but are of the same substance (ibid.). The *Suwen* states: The Taiyang channel often has abundant Blood and deficient Qi; Shaoyang often has deficient Blood and abundant Qi; Yangming often has abundant Qi and abundant Blood; Shaoyin often has deficient Blood and abundant Qi; Jueyin often has abundant Blood and deficient Qi; Taiyin often has abundant Qi and deficient Blood. These are the constant numbers of Heaven (*Suwen: Xueqi Xingzhi Pian*).
The *Nanjing* (Classic of Difficult Issues) states: The classics mention that pulses exhibit "Shi Dong" (Is Moving) diseases and "Suo Sheng Bing" (So-Created Illness) diseases. "Shi Dong" belongs to Qi; "Suo Sheng Bing" belongs to Blood. When pathogenic factors are in the Qi level, Qi undergoes "Shi Dong"; when in the Blood level, Blood undergoes "Suo Sheng Bing". Qi primarily provides steaming/warming functions, while Blood primarily provides moistening/nourishing functions ("He", meaning steaming/warming; Ru, meaning moistening. In the human meridians, Qi provides steaming to prevent closure, and Blood provides moistening to prevent withering, allowing continuous circulation. Without steaming and moistening, disease occurs). When Qi stagnates and fails to move, Qi is diseased first; when Blood stagnates and fails to moisten, Blood is diseased later. Therefore, "Shi Dong" appears first, followed by "Suo Sheng" (Pathogens enter from the exterior, affecting Qi first and then Blood; Blood rises and falls according to Qi. Thus, when Qi is affected by pathogens, it inevitably transmits to Blood. Qi stagnation leads to cold, with a floating and choppy pulse; Blood stagnation leads to heat, with a deep and choppy pulse). (From *Nanjing: Chapter 22*)