黄帝问曰∶脉行之逆顺奈何？岐伯对曰∶手之三阴，从脏走手。手之三阳，从手走头。
足之三阳，从头走足。足之三阴，从足走腹。曰∶少阴之脉独下行何也？曰∶冲脉者，五脏
六腑之海也，五脏六腑皆禀焉。其上者出于颃颡，渗诸阳，灌诸阴。其下者注少阴之大络
，出于气冲，循阴股内廉，斜入 中，伏行髀骨内，下至内踝之后属而别。其下者，至于
少阴之经，渗三阴。其前者，伏行出属跗，下循跗入大指间，渗诸络而温肌肉。故别络结则跗
上不动，不动则厥，厥则寒矣。曰∶何以明之？曰∶以言道之，切而验之，其非必动，然后
可以明逆顺之行也。
冲脉任脉者，皆起于胞中，上循脊里，为经络之海。其浮而外者，循腹上（一作右）行
，会于咽喉，别而络唇口。血气盛则充肤热肉，血独盛则渗灌皮肤，生毫毛。妇人有余于气
，不足于血，以其月水下，数脱血，任冲并伤故也。任冲之交，脉不营其唇，故髭须不生焉
。任脉者，起于中极之上，以下毛际，循腹里，上关元，至咽喉，上颐循面入目。冲脉者
，起于气冲，并少阴之经侠脐上行，至胸中而散（其言冲脉与《九卷》异）。任脉为病，男子
内结七疝，女子带下瘕聚。冲脉为病，逆气里急。督脉为病，脊
强反折（亦与《九卷》互相发也。）
曰∶人有伤于阴，阴气绝而不起，阴不为用，髭须不去，宦者独去，何也？曰∶宦者
去其宗筋，伤其冲脉，血泻不复，皮肤内结，唇口不营，故无髭须。夫宦者，其任冲之脉不
盛，宗筋不成，有气无血，口唇不营，故髭须不生。（督脉者经缺不具，见于营气，曰
上额循巅，下项中，循脊入 ，是督脉也。）
《素问》曰∶督脉者，起于少腹以下骨中央，女子入系廷孔，其孔溺孔之端也，其络
循阴器，合纂间，绕纂后，别绕臀至少阴，与巨阳中络者，合少阴上股内后廉，贯脊属肾
。与太阳起于目内 ，上额交巅，上入络脑，还出别下项，循肩膊内，侠脊抵腰中，入
循膂络肾。其男子循茎下至纂，与女子等，其小腹直上者，贯脐中央，上贯心，入喉，
上颐环唇，上系两目之中。此生病从小腹上冲心而痛，不得前后，为冲疝。其女子不孕，
癃痔遗溺嗌干。督脉生病，治督脉。
《难经》曰∶督脉者，起于下极之俞，并于脊里，上至风府，入属于脑，上巅循额，至
鼻柱，阳脉之海也。（《九卷》言营气之行于督脉，故从上下。《难经》言其脉之所起，故
从下上。所以互相发也。《素问》言督脉似谓在冲，多闻阙疑，故并载以贻后之长者云。）
曰∶跷脉安起安止，何气营也？曰∶跷脉者，少阴之别，起于然骨之后，上内踝之上，
直上循阴股，入阴，上循胸里入缺盆，上循人迎之前，上入鼽（《灵枢》作 字），属目
内，合于太阳阳跷而上行，气相并相还，则为濡（一作深）目，气不营则目不合也。
曰∶气独行五脏，不营六腑何也？曰∶气之不行无行也，如水之流，如日月之行不休
，故阴脉营其脏，阳脉营其腑，如环之无端，莫知其纪，终而复始。其流溢之气，内溉脏腑
外濡腠理。
曰∶跷脉有阴阳，何者当其数？曰∶男子数其阳，女子数其阴；其阴（一本无此二字）当
数者为经，不当数者为络也。
难经曰∶阳跷脉者起于跟中，循外踝上行，入风池。阴跷脉者，亦起于跟中，循内踝上
行，入喉咙，交贯冲脉。此所以互相发明也。又曰∶阳维阴维者，维络于身，溢蓄不能环流
溉灌也。故阳维起于诸阳会，阴维起于诸阴交也。又曰∶带脉起于季胁，回身一周。（自冲
脉以下是谓奇经八脉）。又曰∶阴跷为病，阳缓而阴急。阳跷为病，阴缓而阳急。阳维维于
阳，阴维维于阴。阴阳不能相维，为病腰腹纵容，如囊水之状
（一云腹满腰溶溶如坐水中状）。此八脉之诊也。（维脉带脉皆见如此，详《素问》
痿论及见于《九卷》）
黄帝问道：脉气运行的逆顺规律是怎样的？岐伯回答说：手部的三条阴经，从内脏走向手指。手部的三条阳经，从手指走向头部。足部的三条阳经，从头走向足部。足部的三条阴经，从足部走向腹部。黄帝又问：为什么足少阴肾经唯独向下行走呢？岐伯回答：冲脉（奇经之一，为十二经脉之海），是五脏六腑气血汇聚的大海，五脏六腑都依赖它的气血滋养。冲脉向上行的部分，出于咽喉上部（颃颡），渗透滋养诸阳经，灌溉诸阴经。向下行的部分，注入足少阴肾经的大络，出于气冲穴，沿着大腿内侧前缘下行，斜入腘窝中，潜伏行于大腿骨内侧，下行至内踝后方，分支而出。其下行的支脉，到达足少阴肾经，渗透滋养足三阴经。其向前行的支脉，潜伏出行于足背，沿足背进入大脚趾间，渗透滋养各络脉从而温煦肌肉。所以如果别络结滞，则足背脉搏不动，脉搏不动则发生厥逆，厥逆就会出现寒冷症状。黄帝问：如何验证这一点呢？岐伯说：通过理论阐述，并结合切按脉象来验证，如果有异常必然会有脉动变化，然后才能明确脉气运行的逆顺规律。
冲脉和任脉（奇经之二，主一身之阴），都起于胞宫（子宫），向上沿着脊柱内部上行，成为经络之海。其中浮行于体表的分支，沿着腹部向上（一说向右）行走，会合于咽喉，分支联络口唇。气血旺盛时，则充盈皮肤，温暖肌肉；血液特别盛时，则渗透灌注皮肤，生长毫毛。妇女在气方面有余，在血方面不足，因为月经定期下行，多次失血，导致任脉和冲脉都受到损伤。由于任脉和冲脉交会之处的气血不能滋养口唇，所以胡须不生。任脉，起于中极穴之上，向下经过阴毛边缘，沿着腹部内侧上行，经过关元穴，到达咽喉，上至颐部，沿着面部进入目内眦。冲脉，起于气冲穴，与足少阴肾经并行，挟脐上行，到达胸部而散开（此处关于冲脉的描述与《九卷》不同）。任脉发生病变，男子会出现七种疝气结聚于内，女子会出现带下病及腹中肿块。冲脉发生病变，会出现气逆上冲和腹部拘急疼痛。督脉（奇经之三，主一身之阳）发生病变，会出现脊柱强直、身体向后反折的症状（这也与《九卷》互相补充说明）。
黄帝问：有人阴器受伤，阴气断绝而不能勃起，阴器不能发挥作用，胡须也不脱落，为什么宦官的胡须却脱落了？岐伯回答：宦官割去了宗筋（外生殖器），损伤了冲脉，血液泻出后无法恢复，皮肤内部结滞，口唇得不到气血滋养，所以没有胡须。那些宦官，他们的任脉和冲脉不旺盛，宗筋不能形成，只有气而没有血，口唇得不到滋养，所以胡须不生。（督脉的经文缺失不全，见于《营气》篇，记载说：上行至额部，循头顶，下行项中，循脊柱深入骶骨，这就是督脉。）
《素问》说：督脉，起于小腹以下骨中央，女子进入系连廷孔（尿道口），这个孔就是排尿孔的末端。它的络脉循行于阴器，会合于肛门之间，环绕肛门后方，分支绕行臀部至少阴肾经，与足太阳膀胱经的中络相合，汇合足少阴肾经上行于大腿内侧后缘，贯穿脊柱，属于肾脏。督脉与足太阳膀胱经起于目内眦，上行至额部，交会于头顶，深入联络脑部，复出分别下行至项部，循行肩膊内侧，挟脊柱抵达腰中，进入循行于脊两旁的肌肉，联络肾脏。男子则循阴茎下行至肛门，与女子相同。其直行向上的部分，贯穿肚脐中央，向上贯穿心脏，进入喉咙，上至颐部环绕口唇，向上系联两眼中间。这部位生病，从小腹向上冲撞心脏而疼痛，大小便不通，称为冲疝。女子则不孕，出现小便淋漓、痔疮、遗尿、咽喉干燥等症状。督脉生病，治疗督脉。
《难经》说：督脉，起于尾骨端的长强穴，并位于脊柱内部，上行至风府穴，进入属于脑部，上行至头顶，循额部，至鼻梁柱，是阳脉之海。（《九卷》讲述营气在督脉中的运行，所以是从上往下叙述；《难经》讲述其脉气的起始点，所以是从下往上叙述。两者互相补充说明。《素问》讲述督脉似乎侧重于冲脉，因见闻广博而存疑，所以一并记载以留给后来的长者参考。）
黄帝问：跷脉从哪里开始，到哪里终止，由什么气所主管？岐伯回答：跷脉，是足少阴肾经的别络，起于然骨（舟骨粗隆）之后，上行至内踝之上，直上循行于大腿内侧，进入阴部，上行至胸里进入缺盆，上行循行人迎穴之前，上行进入鼻窍（《灵枢》作“鼽”字），归属于目内眦，与足太阳膀胱经的阳跷脉相合而上行，两股气相互合并又返还，就能使眼睛湿润（一说深沉闭合），如果气不能滋养，眼睛就不能闭合。
黄帝问：为什么气独自行走于五脏，而不滋养六腑呢？岐伯回答：气如果不运行，就没有生命活动，就像水流一样，像日月运行一样不停息，所以阴脉滋养五脏，阳脉滋养六腑，像圆环一样没有端点，不知道它的纪限，循环往复，终而复始。其中流溢出来的气，向内灌溉脏腑，向外濡润腠理。
黄帝问：跷脉有阴跷和阳跷之分，哪一条应该计算在经脉数目之内？岐伯回答：男子计算阳跷，女子计算阴跷；那应当计算的一条作为正经，不应当计算的作为络脉。
《难经》说：阳跷脉，起于脚跟中部，循外踝上行，进入风池穴。阴跷脉，也起于脚跟中部，循内踝上行，进入喉咙，交贯冲脉。这是互相发明解释。又说：阳维脉和阴维脉，维系联络全身，溢出蓄积而不能环流灌溉。所以阳维脉起于诸阳经交会之处，阴维脉起于诸阴经交会之处。又说：带脉（奇经之四），起于季胁，环绕身体一周。（自冲脉以下是奇经八脉的内容）。又说：阴跷脉生病，表现为阳侧松弛而阴侧拘急。阳跷脉生病，表现为阴侧松弛而阳侧拘急。阳维脉维系阳经，阴维脉维系阴经。阴阳不能相互维系，生病时腰部腹部松弛无力，像囊袋装水一样的状态（一说腹部胀满，腰部松软如坐在水中状）。这是这八条奇经的诊察要点。（维脉和带脉的详细情况见于此，详见《素问·痿论》及见于《九卷》）
Huangdi asked: What is the reverse and forward sequence of pulse Qi circulation? Qibo replied: The three Yin meridians of the hand travel from the Zang organs to the hands. The three Yang meridians of the hand travel from the hands to the head. The three Yang meridians of the foot travel from the head to the feet. The three Yin meridians of the foot travel from the feet to the abdomen. Huangdi asked: Why does the Shaoyin (Lesser Yin) meridian alone descend? Qibo answered: The Chong Mai (Penetrating Vessel, Sea of the Twelve Meridians) is the sea of Qi and Blood for the five Zang and six Fu organs; all five Zang and six Fu organs rely on it. Its ascending branch emerges from the nasopharynx (Hangsang), permeates the various Yang meridians, and irrigates the various Yin meridians. Its descending branch pours into the large collateral of the Shaoyin meridian, emerges at the Qichong point (ST30), follows the medial aspect of the thigh, obliquely enters the popliteal fossa, runs deep within the femur, descends to behind the medial malleolus, and branches off. Its lower branch reaches the Jingmai of Shaoyin, permeating the three Yin meridians. Its anterior branch runs deep, emerges at the dorsum of the foot, follows the dorsum entering between the great toe, permeates the various collaterals, and warms the muscles. Therefore, if the collateral is obstructed, there is no movement at the dorsum of the foot; if there is no movement, Jue (reversal cold) occurs, leading to coldness. Huangdi asked: How can this be verified? Qibo said: By explaining through theory and verifying by palpation; if there is an abnormality, there will necessarily be a pulse change, after which the reverse and forward circulation can be clarified.
The Chong Mai (Penetrating Vessel) and Ren Mai (Conception Vessel, Sea of Yin Meridians) both originate in the Baozhong (uterus), ascend along the interior of the spine, and serve as the sea of the meridians. The branch that floats outward follows the abdomen upward (one version says rightward), meets at the throat, and branches to connect with the lips and mouth. When Qi and Blood are abundant, they fill the skin and warm the flesh; when Blood is particularly abundant, it permeates and irrigates the skin, generating body hair. Women have excess Qi but deficient Blood because of menstrual flow and frequent blood loss, thus injuring both the Ren and Chong vessels. Because the intersection of the Ren and Chong vessels cannot nourish the lips, beard hair does not grow. The Ren Mai originates above the Zhongji point (CV3), descends below the pubic hairline, follows the interior of the abdomen, passes through Guanyuan (CV4), reaches the throat, ascends to the chin, follows the face, and enters the eyes. The Chong Mai originates at the Qichong point (ST30), runs parallel with the Shaoyin meridian, flanks the umbilicus upward, disperses in the chest (this description of the Chong Mai differs from the *Jiu Juan*). Disease of the Ren Mai manifests as seven types of hernia in men and leukorrhea with masses in women. Disease of the Chong Mai manifests as rebellious Qi and abdominal urgency. Disease of the Du Mai (Governor Vessel, Sea of Yang Meridians) manifests as stiffness of the spine and opisthotonos (also complements the *Jiu Juan*).
Huangdi asked: Some people injure their Yin organs, causing Yin Qi to cease and fail to rise, rendering the Yin organ useless, yet the beard remains. Why do eunuchs lose their beards? Qibo answered: Eunuchs have their Zongjin (genitals) removed, damaging the Chong Mai; blood is lost and fails to return, internal skin becomes knotted, and the lips and mouth are not nourished, hence no beard. In eunuchs, the Ren and Chong meridians are not vigorous, the Zongjin does not form, there is Qi but no Blood, the lips and mouth are not nourished, so beards do not grow. (The text for the Du Mai is missing/incomplete, found in the *Ying Qi* chapter, stating: Ascends to the forehead, follows the vertex, descends the nape, follows the spine into the sacrum; this is the Du Mai.)
The *Su Wen* states: The Du Mai originates from the center below the lower abdomen. In women, it enters and connects to the Tingkong (external urethral orifice), the end of the urinary passage. Its collateral circulates around the genitalia, meets at the perineum, winds around the anus posteriorly, branches to wind around the buttocks to the Shaoyin, and combines with the middle collateral of the Taiyang to join the Shaoyin ascending along the posterior medial aspect of the thigh, piercing the spine and belonging to the Kidney. It joins the Taiyang at the inner canthus of the eye, ascends to the forehead, intersects at the vertex, enters to connect with the brain, re-emerges and descends separately to the nape, follows the shoulder blades internally, flanks the spine to reach the waist, enters to follow the paraspinal muscles and connects with the Kidney. In men, it follows the penis down to the perineum, equal to women. Its straight upward path pierces the center of the umbilicus, ascends through the heart, enters the throat, ascends to the chin, circles the lips, and ascends to tie the center of the two eyes. Disease here involves Qi rushing up from the lower abdomen to the heart causing pain, inability to pass stool or urine, known as Chong Hernia. In women, it causes infertility, strangury, hemorrhoids, enuresis, and dry throat. Disease of the Du Mai is treated by regulating the Du Mai.
The *Nan Jing* states: The Du Mai originates at the Shu point of the lower extreme (Changqiang, GV1), runs alongside the interior of the spine, ascends to the Fengfu point (GV16), enters and belongs to the brain, ascends to the vertex, follows the forehead to the nasal bridge, and is the Sea of Yang Meridians. (The *Jiu Juan* discusses the circulation of Ying Qi in the Du Mai, hence described from top to bottom; the *Nan Jing* discusses the origin of the meridian, hence described from bottom to top. They complement each other. The *Su Wen*'s discussion of the Du Mai seems to refer to the Chong Mai. Having heard much and remaining doubtful, I record both to leave for future scholars.)
Huangdi asked: Where do the Qiao Mai begin and end, and what Qi governs them? Qibo answered: The Qiao Mai is a branch of the Shaoyin, originating behind Ran Gu (the tuberosity of the navicular bone), ascending above the medial malleolus, going straight up following the medial thigh, entering the genital region, ascending through the chest interior to the Quepen area, ascending before the Renying point (ST9), entering the nasal cavity (*Ling Shu* writes "Qiu"), belonging to the inner canthus, combining with the Yang Qiao of the Taiyang to ascend. The Qi merges and returns, moistening the eyes (one version says deep closing); if Qi does not nourish, the eyes cannot close.
Huangdi asked: Why does Qi circulate alone in the five Zang organs and not nourish the six Fu organs? Qibo answered: If Qi does not move, there is no life activity; it flows like water, moves unceasingly like the sun and moon. Thus, Yin meridians nourish the Zang organs, and Yang meridians nourish the Fu organs. Like a ring without beginning or end, its limits are unknown, cycling endlessly. The overflowing Qi irrigates the Zang and Fu internally and moistens the Cili (skin and pores) externally.
Huangdi asked: There are Yin and Yang Qiao Mai; which one counts towards the number of meridians? Qibo answered: For men, count the Yang; for women, count the Yin. That which should be counted is the Jingmai (Regular Meridian); that which should not be counted is the Luoma (Collateral).
The *Nan Jing* states: The Yang Qiao Mai originates in the middle of the heel, follows the lateral malleolus upward, and enters the Fengchi point (GB20). The Yin Qiao Mai also originates in the middle of the heel, follows the medial malleolus upward, enters the throat, and intersects with the Chong Mai. This explains the mutual elaboration. It also states: The Yang Wei Mai and Yin Wei Mai weave and connect throughout the body; when overflowed and stored, they cannot circulate and irrigate. Thus, the Yang Wei Mai originates at the meeting of all Yang meridians, and the Yin Wei Mai originates at the crossing of all Yin meridians. It also states: The Dai Mai (Girdle Vessel) originates at the costal margin and encircles the body once. (From the Chong Mai onwards is the content of the Eight Extraordinary Vessels). It also states: Disease of the Yin Qiao presents with slackness of the Yang side and tension of the Yin side. Disease of the Yang Qiao presents with slackness of the Yin side and tension of the Yang side. The Yang Wei weaves the Yang, the Yin Wei weaves the Yin. If Yin and Yang cannot mutually weave, disease manifests as laxity of the waist and abdomen, resembling a bag of water (one version says abdominal fullness and loose waist as if sitting in water). This is the diagnosis of these eight vessels. (Details on the Wei and Dai vessels are seen elsewhere, see *Su Wen: Pi Lun* and *Jiu Juan*.)