（二十八穴。）
长强 腰俞 阳关 命门 悬枢 脊中 中枢 筋缩 至阳 灵台 神道 身柱
陶道 大椎 哑门 风府 脑户 强间 后顶 百会 前顶 囟会 上星 神庭 素 水沟 兑端 龈交
任督二脉；为人身阴阳之纲领。任行于腹，总诸阴之会，故为阴脉之海。督行于背，统诸阳之
纲，故为阳脉之海。二脉皆起于会阴。启玄子曰《甲乙经》、《图经》以任脉循背者，谓之
督脉；自少腹上者，谓之任脉，亦谓之督脉。则是以背腹阴阳别为名目耳。然冲脉亦起于胞
中，并足少阴而上行，是任脉、督脉、冲脉，乃一源而三岐者。故人身之有腹背，犹天地之有子
午；任督之有前后，犹二陆之分阴阳也。”
\r十六络穴图\p01-e31a56.bmp\r
《经脉篇》止十五络。《平人气象论》曰∶“胃之大络，名曰虚里。”是共十六络也
然足太阴络曰公孙，而复有脾之大络曰大包；足阳明络曰丰隆，而复有胃之大络
曰虚里；故诸经之络皆一，而惟脾胃之络皆二。
宗气积于胸中，出于喉咙，以贯心脉而行呼吸。《决气篇》曰∶“上焦开发，宣五谷味，熏肤充
身泽毛，若雾露之溉者，是谓宗气。”宗之为言大也。
营气者，阴气也，水谷之精气也。其精气之行于经者，为营气。营气出于中焦，并胃中，出上焦
之后，上注于肺，受气取汁，化而为血，以奉生身，莫贵于此。其行始于太阴肺经，渐降而下，而
终于厥阴肝经，随宗气而行于十二经隧之中。故曰∶“清者为营，营行脉中。”
卫气者，阳气也，水谷之悍气也。其浮气之 疾滑利而不循于经者，为卫气。卫气出于下焦，
渐升而上，每日平旦阴尽，阳气出于目之睛明穴，上行于头，昼自足太阳始，行于六阳经，以
下阴分；夜自足少阴始，行于六阴经，复注于肾。昼夜各二十五周，不随宗气而自行于各经
皮肤分肉之间。故曰∶“浊者为卫，卫行脉外。”
（督脉共有）二十八个穴位。
长强、腰俞、阳关、命门、悬枢、脊中、中枢、筋缩、至阳、灵台、神道、身柱、陶道、大椎、哑门、风府、脑户、强间、后顶、百会、前顶、囟会、上星、神庭、素髎、水沟、兑端、龈交。
任脉和督脉，是人身阴阳的纲领。任脉行于腹部，总汇诸阴经，所以被称为阴脉之海。督脉行于背部，统率诸阳经，所以被称为阳脉之海。这两条脉都起始于会阴穴。启玄子（王冰）说：《甲乙经》、《图经》将循行于背部的称为督脉；从少腹向上的称为任脉，也称之为督脉。这是以背腹的阴阳不同来区分名称罢了。然而冲脉也起始于胞宫，与足少阴肾经并行而上行，这样看来，任脉、督脉、冲脉，乃是同源而分出的三条支流。所以说人身的腹背，就像天地的子午线一样；任督二脉的前后分布，就像两仪分开阴阳一样。”
\r十六络穴图\p01-e31a56.bmp\r
《经脉篇》只记载了十五络脉。《平人气象论》说：“胃的大络，名叫虚里。”这总共就是十六络脉了。
其中足太阴脾经的络穴叫公孙，但又有一个脾的大络叫大包；足阳明胃经的络穴叫丰隆，但又有一个胃的大络叫虚里；所以其他各经的络脉都只有一个，唯独脾胃的两经各有两个络脉。
宗气积聚在胸中，出于喉咙，用来贯通心脉并推动呼吸。《决气篇》说：“上焦开发，宣发五谷的精微气味，熏蒸皮肤，充实身体，润泽毛发，像雾露灌溉万物一样，这就叫做宗气。”“宗”的意思就是“大”。
营气，属于阴气，是水谷精微中的精气部分。其精气运行于经脉之中的，称为营气。营气产生于中焦，伴随胃中的水谷之气，在上焦功能发挥之后，向上注入肺脏，接受清气并汲取汁液，化生为血液，以供养全身生命活动，没有比这更宝贵的了。它的运行始于手太阴肺经，逐渐下降，终于足厥阴肝经，随着宗气的运行而在十二经脉的通道中流动。所以说：“清轻的部分成为营气，营气运行在脉管之中。”
卫气，属于阳气，是水谷精微中剽悍滑利的部分。那些浮越疾滑利而不沿经脉运行的，称为卫气。卫气产生于下焦，逐渐上升，每天清晨阴气尽时，阳气出于目部的睛明穴，上行至头部，白天从足太阳膀胱经开始，运行于六条阳经，然后下行进入阴分；夜晚从足少阴肾经开始，运行于六条阴经，再回流注入肾脏。昼夜各循环二十五周次，不跟随宗气，而是自行运行在各经脉的皮肤和肌肉纹理之间。所以说：“重浊的部分成为卫气，卫气运行在脉管之外。”
(There are twenty-eight acupoints on the Governor Vessel.)
Changqiang (Long Strong, GV1), Yaoshu (Spinal Bone, GV2), Yangguan (Yang Gate, GV3), Mingmen (Life Gate, GV4), Xianshu (Suspension Pivot, GV5), Jizhong (Center of Spine, GV6), Zhongshu (Central Pivot, GV7), Jinsuo (Tendon Contraction, GV8), Zhiyang (Arrival at Yang, GV9), Lingtai (Spirit Platform, GV10), Shendao (Spirit Path, GV11), Shenzhu (Spirit Pillar, GV12), Taodao (Way of Tao, GV13), Dazhui (Great Vertebra, GV14), Yamen (Dark Door, GV15), Fengfu (Wind Palace, GV16), Naohu (Brain Window, GV17), Jiangjian (Strong Intercalated, GV18), Houding (Back Vertex, GV19), Baihui (Hundred Meetings, GV20), Qianding (Front Vertex, GV21), Xinhui (Fontanel Meeting, GV22), Shangxing (Upper Star, GV23), Shenting (Spirit Courtyard, GV24), Suliao (White Ridgepole, GV25), Shuigou (Water Ditch, GV26), Duanduan (End Point, GV27), Yinjiao (Gum Intersection, GV28).
The Ren Mai (Conception Vessel) and Du Mai (Governor Vessel) serve as the general guidelines for Yin and Yang in the human body. The Ren Mai travels along the abdomen and gathers all Yin meridians; therefore, it is called the Sea of Yin Meridians. The Du Mai travels along the back and commands all Yang meridians; therefore, it is called the Sea of Yang Meridians. Both vessels originate from the Huiyin point (Meeting of Yin, CV1). Qixuanzi (Wang Bing) stated that the *Jia Yi Jing* and *Tu Jing* designate the vessel circulating along the back as the Du Mai, and the vessel ascending from the lower abdomen as the Ren Mai, which is also referred to as the Du Mai. This distinction is merely based on the Yin-Yang characteristics of the back and abdomen. However, the Chong Mai (Penetrating Vessel) also originates from the Baozhong (Uterus/Center of Womb) and ascends alongside the Foot-Shaoyin Kidney Meridian. Thus, the Ren Mai, Du Mai, and Chong Mai share a single source but branch into three. Therefore, the abdomen and back of the human body are like the Zi and Wu directions of heaven and earth; the anterior and posterior distribution of the Ren and Du vessels is like the separation of Yin and Yang by the Two Modes (Taiji).
\rDiagram of Sixteen Luo-Connecting Points\p01-e31a56.bmp\r
The *Jingmai Chapter* records only fifteen Luo-Connecting points. The *Pingren Qixiang Lun* states: "The large collateral of the Stomach is named Xuli." This makes a total of sixteen collaterals.
Among them, the collateral of the Foot-Taiyin Spleen Meridian is named Gongsun (SP4), yet there is also a large collateral of the Spleen named Dabao (SP21); the collateral of the Foot-Yangming Stomach Meridian is named Fenglong (ST40), yet there is also a large collateral of the Stomach named Xuli (ST15). Therefore, while each of the other meridians has only one collateral, the Spleen and Stomach each have two.
Zong Qi (Pectoral Qi) accumulates in the chest, emerges from the throat, and penetrates the Heart vessels to facilitate respiration. The *Jueqi Chapter* states: "The Upper Jiao (Upper Burner) opens and develops, distributing the flavors of grains, steaming the skin, filling the body, and moistening the hair, like mist and dew irrigating things; this is called Zong Qi." The term "Zong" implies "greatness."
Ying Qi (Nutritive Qi) is Yin Qi, specifically the refined essence derived from food and drink. When this refined essence circulates within the meridians, it is called Ying Qi. Ying Qi arises from the Middle Jiao (Middle Burner), accompanies the qi of the stomach, and after the functions of the Upper Jiao have manifested, it ascends to the Lungs. There, it receives pure air and extracts fluids, transforming into blood to nourish the living body, with nothing being more precious than this. Its circulation begins at the Hand-Taiyin Lung Meridian, gradually descends, and concludes at the Foot-Jueyin Liver Meridian, flowing through the twelve meridian channels following the movement of Zong Qi. Hence it is said: "The clear portion becomes Ying Qi, which circulates within the vessels."
Wei Qi (Defensive Qi) is Yang Qi, specifically the bold and rapid qi derived from food and drink. Those floating, swift, slippery, and smooth energies that do not follow the meridians are called Wei Qi. Wei Qi arises from the Lower Jiao (Lower Burner) and gradually ascends. Every day at dawn, when Yin is exhausted and Yang emerges, the Yang qi exits the Jingming point (BL1) of the eyes, ascends to the head, and during the day begins its course from the Foot-Taiyang Bladder Meridian, traveling through the six Yang meridians before descending into the Yin regions. At night, it begins from the Foot-Shaoyin Kidney Meridian, travels through the six Yin meridians, and then returns to inject into the Kidneys. It completes twenty-five circuits during the day and twenty-five at night, circulating independently among the skin and muscle layers without following Zong Qi. Hence it is said: "The turbid portion becomes Wei Qi, which circulates outside the vessels."