平按∶此篇自篇首至末，见《灵枢》卷十一第七十六《卫气行》篇，《甲乙经》同上。
黄帝问于伯高曰∶愿闻卫气之行，出入之合何如？伯高答曰∶岁有十二月，日有十二辰，子
午为经，卯酉为纬，天周二十八宿而面有七星，四七二十八星，房卯为纬，虚张为经。（经云虚
张为经者错矣，南方七宿星为中也。平按∶《甲乙》天周二十八宿而面有七星作“天一面七宿，周
天”七字。面有《灵枢》作一面。房卯，卯字《灵枢》、《甲乙》均作昴。）是故房至毕为阳，
昴至尾为阴，（经云昴至尾为
阴，便漏心宿也。平按∶尾《灵枢》、《甲乙》均作心。）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，夜行于阴二十五周于五脏。（昼行手足三阳，终而复始，二十
五周；夜行五脏，终而复始，二十五周也。平按∶于五脏上《灵枢》、《甲乙》重周字。）是故
平旦阴气尽，阳气出于目，目张则气上行于头，循项下足太阳，循背下至小指之端；（行于五脏
阴气尽也。卫气出目，循足太阳气出于目也。小指之端，足小指外侧端也。）其散者，别于目锐 ，
（平按∶别于目锐 《甲乙》作“分于目，别”。）下手太阳，下至小指之端外侧；其散者，别目
锐，下足少阳，注小指次指之间，以上循手少阳之分，（平按∶分下《灵枢》、《甲乙》有侧
字。）下至小指次指之间；（平按∶《灵枢》、《甲乙》无次指二字。）别者，至耳前，合于颌
脉，注足阳明，下行至跗上，入五指之间；其散者，从耳下，下手阳明大指之间，入掌中；（ ，
才诣反，目崖，一曰目眶。散者，卫之悍气，循足太阴脉而有余别，故曰散者。别目锐 ，目外
决也。目之锐 ，有手太阳，无足太阳，今言别者，足太阳脉系于目系，其气至于锐 ，故卫
气别目锐 ，下手太阳，至小指之端外侧也。行此手足太阳，一刻时也。卫之悍气别者，循足少阳
至小指次指之间，别者循手少阳至于小指次指之间，二刻时也。卫之悍气别者，合于颌脉，谓足
阳明也。入五指间者，谓足阳明络，散入十指间，故刺疟者，先刺足阳明十指间也。手阳明偏历大
络斜肩 上曲颊偏齿，其别者从齿入耳，故卫别于耳下，下手阳明至大指间。入掌中者，手阳明
脉不入掌中，而言入者，手阳明脉气虽不至掌中，卫之悍气循手阳明络至掌中，三刻时
也。平按∶颌《灵枢》、《甲乙》作颔《说文》颌，颐也。《唐韵》音颔，亦通。）其至于足也，
入足心，出内踝下，行阴分，复合于目，为一周。（卫之悍气，昼日行手足三阳已，从于足心，
循足少阴脉上，复合于目，以为行阳一周，如是昼日行二十五周也。平按∶此一段二十二字，袁刻
混入注中，查《灵枢》、《甲乙》均有此文，应作大字为经，余小字为注。）是故日行一舍，人
气行一周于身与十分身之八；（以下俱言行阳二十五周，人气行身一周，复行第二周内十分之中
八分，即日行之一舍也。）日行二舍，人气行三周于身与十分身之六；日行三舍，人气行于身五
周与十分身之四；日行四舍，人气行于身七周与十分身之二；日行五舍，人气行于身九周。日行六
舍，人气行于身十周与十分身之八；日行七舍，人气行于身十二周于身与十分身之六；日行十四
舍，人气行二十五周于身有奇分十分身之四，（人气昼日行阳，二十五周于身有奇分十分身之二，
言四误也。平按∶身之四《灵枢》作二，杨注言四误也。按上文日行七舍，人气行身十二周与十分
身之六，此十四合倍七舍，则十二周与十分身之六亦复倍之，当为二十五周与十分身之二。）阳
尽而阴受气矣。其始入于阴，常从足少阴注于肾，肾注于心，（卫之阳气，昼日行三阳二十五周
已，至夜行于五脏二十五周。肾脉支者从肺出络心，故卫气循之注心者也。卫气夜行五脏，皆从
能克注于所克之脏以为次也。）心注于肺，（心脉直者手少阴复从心系却上肺，故卫气循心注肺
者也。）肺注于肝，肝脉支者复从肝别贯膈上注肺，故卫气循肺注肝者也。肝注于脾，（肝脉挟
胃，胃脉络脾，故得肝脉注于脾也。）脾复注于肾为一周。（脾脉足太阴从下入少腹，气生于肾，
故卫气循之注肾者也。）是故夜行一舍，人气行于阴脏一周
与十分藏之八，亦如阳之行二十五周而复合于目。（前行阳中，日行一舍，人气行身一周，复行
后周十分身之八分；此夜行一舍，人气行阴脏一周，复行后周十分藏之八，与前行阳二十五周数
同，亦有二十五周。合五十周，复合于目，终而复始也。平按∶阴脏《甲乙》作身，注∶“一云
阴脏。”合于目《甲乙》作会于目。）阴阳一日一夜，合有奇分十分身之二与十分藏之二，（行阳
奇分十分身之二，行阴奇分亦有十分藏之二，其数同也。平按∶两二字《甲乙》均作四，注云∶
“亦作二。”）是故人之所以卧起之时有早晏者，奇分不尽故也。
黄帝曰∶卫气之在于身也，上下往来不以期，候气而刺之奈何？（平按∶不以期《甲乙》作
“无已，其”。）伯高曰∶分有多少，日有长短，春秋冬夏，各有分理，然后常以平旦为纪，以夜
尽为始。是故一日一夜，水下百刻，二十五刻者，半日之度也，常如是毋已，日入而止，随日之
长短，各以为纪而刺之。谨候其时，病可与期，失时反候，百病不治。故曰∶刺实者，刺其来也；
刺虚者，刺其去也。此言气存亡之时，以候实虚而刺之。（刺实等，卫气来而实者，可刺而泻之；
卫气去而虚者，可刺而补之。平按∶自谨候其时至以候实虚而刺之数句，《甲乙》编次在后。）
是故谨候气之所在而刺之，是谓逢时。（补泻之道，必须候于邪气所在刺之。）病在三阳，必候
其气之加在于阳分而刺之；病在于三阴，必候其气之加在于阴分而刺之。（病在手足三阳刺之，
可以用疗阳病之道也；病在三阴刺之，可以取疗阴病之道也。平按∶加在于阳分与加在于阴分，
《灵枢》无两加字、两分字。《甲乙》刺之下有“谨候其时，病可与期，失时反候，百病不除”
十六字。）水下一刻，人气在太阳；（在太阳者，在手足太阳也。）水
下二刻，人气在少阳；（在少阳者，谓是手足少阳。）水下三刻，人气在阳明；（在阳明，谓是
手足阳明也。）水下四刻，人气在阴分。水下五刻，人气在太阳；水下六刻，人气在少阳；水下
七刻，人气在阳明，水下八刻，人气在阴分。水下九刻，人气在太阳；水下十刻，人气在少阳；
水下十一刻，人气在阳明；水下十二刻，人气在阴分。水下十三刻，人气在太阳；水下十四刻，
人气在少阳；水下十五刻，人气在阳明；水下十六刻，人气在阴分。水下十七刻，人气在太阳；
水下十八刻，人气在少阳；水下十九刻，人气在阳明；水下二十刻，人气在阴分。水下二十一刻，
人气在太阳；水下二十二刻，人气在少阳；水下二十三刻，人气在阳明；水下二十四刻，人气在
阴分。水下二十五刻，人气在太阳，此半日之度也。从房至毕十四舍，水下五十刻，日行半度，
回行一舍，水下三刻与七分刻之二。（回行一舍，水下三刻与七分刻之四，言七分刻之二者错矣。
置五十刻，以十四舍除之，得三刻十四分之八，法实俱半之，得七分之四也。平按∶《甲乙》“日
行半度，回行一舍”八字，作“从昴至心亦十四度，水下五十刻，终日之度也。日行一舍者”二
十三字，七分刻之二作十分刻之四，注云∶“《素问》十作七。”又《灵枢》刻之二作刻之四。）
大要曰常以日之加于宿上也，人气在太阳。（卫气行三阳上于目者，从足心循足少阴脉上至目，
以为一刻。若至于夜，便入肾，常从肾注于肺，昼夜行脏二十五周，明至于目，合五十周，终而复
始，以此为淮，不烦注解也。平按∶《甲乙》无曰字，之加作加之，气上有“则知”二字。注上至
目及至于目，两目字原本均作日。平按∶上注“卫气循少阴脉上，复合于目，以为行阳一周”，
又本
篇经文“人气行于阴脏，亦如阳之行二十五周而复合于目”，据此则日字当系目字传写之误。）
是故日行一舍，人气行三阳与阴分，常如是无已，与天地同纪，纷纷HT HT ，终而复始，一日
一夜，下水百刻而尽矣。（纷，孚云反，乱也。HT ，普患反。谓卫气行身不息，纷纷HT HT ，
无有穷期也。平按∶HT HT 原抄作 ，查 ，方文切，日光也。HT ，普巴切，谓杂乱纷纭
也，与注无有穷期之义近。《灵枢》、《甲乙》均作HT HT ，注均云∶普巴切。拟作HT HT 。
又《甲乙》尽矣下有“故曰刺实者刺其来，刺虚者刺其去，此言气之存亡之时，以候虚实而刺之
也”三十字。）
【平按】：本篇从开头到结尾，见于《灵枢》卷十一第七十六篇《卫气行》，《甲乙经》也记载相同。
黄帝问伯高说：我想了解卫气在体内的运行规律，以及它出入交汇的情况是怎样的？伯高回答说：一年有十二个月，一天有十二个时辰（地支），子时和午时是经线方向，卯时和酉时是纬线方向，天体环绕二十八宿，而人脸部对应七星，四七共二十八星，房宿对应卯时为纬，虚宿和张宿对应子午为经。（经文说“虚张为经”是错误的，南方七宿中星宿位于正中。平按：《甲乙经》此处作“天一面七宿，周天”七个字。“面有”二字，《灵枢》作“一面”。房宿对应卯时，“卯”字在《灵枢》、《甲乙经》中均写作“昴”。）因此，从房宿到毕宿这一段属阳，从昴宿到心宿这一段属阴，（经文说“昴至尾为阴”，这样就漏掉了心宿。平按：“尾”字在《灵枢》、《甲乙经》中均作“心”。）阳主白天，阴主夜晚。所以卫气的运行，一昼夜在全身循环五十周，白天行于阳分二十五周，夜晚行于阴分二十五周于五脏。（白天在手足三阳经运行，循环往复，二十五周；夜晚在五脏运行，循环往复，二十五周。平按：在“于五脏”之上，《灵枢》、《甲乙经》多一个“周”字。）因此，清晨时分阴气耗尽，阳气出于眼睛，眼睛睁开则气上行至头部，沿着颈部向下进入足太阳膀胱经，沿着背部下行至小脚趾末端；（这是行于五脏的阴气耗尽后，卫气出于眼睛，沿足太阳经出于眼睛。小脚趾末端，指足小脚趾的外侧端。）其中散行的部分，从眼外角分出，（平按：“别于目锐眦”在《甲乙经》中作“分于目，别”。）下行至手太阳小肠经，下行至小脚趾末端外侧；另一支散行的部分，从眼外角分出，下行至足少阳胆经，注入小脚趾和第二脚趾之间，以上行沿手少阳三焦经的分野，（平按：“分”字下，《灵枢》、《甲乙经》有“侧”字。）下行至小脚趾和第二脚趾之间；（平按：《灵枢》、《甲乙经》无“次指”二字。）另一分支，到达耳前，合于颌下脉，注入足阳明胃经，下行至足背，进入五个脚趾之间；其散行的部分，从耳下分出，下手阳明大肠经的大拇指间，进入手掌中；（眦，音才诣反，即眼崖，一说眼眶。散行者，是卫气的悍气，沿足太阴脾脉而有其余力别出，所以叫散行者。别于眼外角眦，即眼外角决裂处。眼外角眦处，有手太阳经，没有足太阳经，现在说“别者”，是因为足太阳经脉络系于目系，其气至于眼外角眦，所以卫气别于眼外角眦，下手太阳经，至小脚趾末端外侧。行此手足太阳经，需要一刻钟时间。卫气的悍气别行者，沿足少阳经至小脚趾第二趾之间，别行者循手少阳经至于小脚趾第二趾之间，这两段共需两刻钟时间。卫气的悍气别行者，合于颌下脉，指的是足阳明经。入五指间者，指足阳明络脉，散布入十个手指间，所以治疗疟疾者，先刺足阳明十指间。手阳明大肠经的络穴偏历，斜肩髎上曲颊偏齿，其别支从齿入耳，所以卫气别于耳下，下手阳明经至大拇指间。入掌中者，手阳明经脉不入掌中，但说入者，是因为手阳明脉气虽不到掌中，但卫气的悍气循手阳明络脉至掌中，这三段共需三刻钟时间。平按：“颌”字在《灵枢》、《甲乙经》中作“颔”。《说文解字》解释颌为颐。《唐韵》音同颔，也通假。）当卫气到达足部时，进入足心，出于内踝下，行于阴分，再复合于眼睛，完成一周。（卫气的悍气，白天行完手足三阳后，从足心，沿足少阴肾脉上行，再复合于眼睛，作为行阳一周，如此白天行二十五周。平按：这一段二十二字，袁刻本混入注中，查《灵枢》、《甲乙经》均有此文，应作大字为经文，其余小字为注释。）因此，太阳运行一个星宿度，人气在身体运行一周又十分之八；（以下都讲行阳二十五周，人气行身一周，复行第二周内十分之八，即太阳运行一个星宿度。）太阳运行两个星宿度，人气在身体运行三周又十分之六；太阳运行三个星宿度，人气在身体运行五周又十分之四；太阳运行四个星宿度，人气在身体运行七周又十分之二；太阳运行五个星宿度，人气在身体运行九周。太阳运行六个星宿度，人气在身体运行十周又十分之八；太阳运行七个星宿度，人气在身体运行十二周又十分之六；太阳运行十四个星宿度，人气在身体运行二十五周有余，余数为十分之四，（人气白天行阳，二十五周有余，余数应为十分之二，这里说四是错误的。平按：“身之四”在《灵枢》中作“二”，杨注说四是误。按上文太阳运行七舍，人气行身十二周与十分身之六，此十四舍合倍七舍，则十二周与十分身之六亦复倍之，应当是二十五周与十分身之二。）阳气尽而阴气开始受气。它初入阴分时，常从足少阴肾经注入肾脏，肾注入心脏，（卫的阳气，白天行三阳二十五周后，到夜晚行于五脏二十五周。肾脉支者从肺出络心，所以卫气循之注心。卫气夜行五脏，皆从能克之脏注于所克之脏以为次序。）心脏注入肺脏，（心脉直者手少阴复从心系却上肺，所以卫气循心注肺者也。）肺脏注入肝脏，肝脉支者复从肝别贯膈上注肺，所以卫气循肺注肝者也。肝脏注入脾脏，（肝脉挟胃，胃脉络脾，所以得肝脉注于脾也。）脾脏复注入肾脏为一周。（脾脉足太阴从下入少腹，气生于肾，所以卫气循之注肾者也。）因此夜晚运行一个星宿度，人气在阴脏运行一周又十分之八，也像白天行阳二十五周再复合于眼睛。（前行阳中，日行一舍，人气行身一周，复行后周十分身之八分；此夜行一舍，人气行阴脏一周，复行后周十分藏之八，与前行阳二十五周数同，也有二十五周。合五十周，复合于目，终而复始也。平按：阴脏《甲乙经》作身，注：“一云阴脏。”合于目《甲乙经》作会于目。）阴阳一日一夜，合计有余数，身体部分余十分之二，内脏部分余十分之二，（行阳奇分十分身之二，行阴奇分亦有十分藏之二，其数同也。平按：两“二”字《甲乙经》均作“四”，注云：“亦作二。”）所以人之所以卧起的时间有早晚不同，是因为余数不尽的缘故。
黄帝说：卫气在体内，上下往来没有固定的预期，观察气机而针刺该怎么做？（平按：“不以期”在《甲乙经》中作“无已，其”。）伯高说：经络气血有多有少，日子有长有短，春夏秋冬四季，各有不同的规律，然后通常以平旦（天亮）为纪年/计时标准，以夜尽为开始。因此一昼夜，水下百刻，二十五刻是半天之数，总是这样不停止，日落而止，随着日子的长短，各自作为纪时而针刺。仔细等候其时机，病就可以预测，失去时机反而违背候气原则，百病不治。所以说：刺实证，刺其气来盛之时；刺虚证，刺其气去衰之时。这是说气存亡的时机，以此观察实虚而针刺。（刺实等，卫气来而实者，可刺而泻之；卫气去而虚者，可刺而补之。平按：自“谨候其时”至“以候实虚而刺之”数句，《甲乙经》编次在后。）因此仔细等候气所在之处而针刺，这叫逢时。（补泻之道，必须候于邪气所在刺之。）病在三阳经，必须等候其气加在于阳分而刺之；病在于三阴经，必须等候其气加在于阴分而刺之。（病在手足三阳刺之，可以用疗阳病之道也；病在三阴刺之，可以取疗阴病之道也。平按：“加在于阳分”与“加在于阴分”，《灵枢》无两“加”字、两“分”字。《甲乙经》刺之下有“谨候其时，病可与期，失时反候，百病不除”十六字。）水下一刻，人气在太阳经；（在太阳者，在手足太阳也。）水下二刻，人气在少阳经；（在少阳者，谓是手足少阳。）水下三刻，人气在阳明经；（在阳明，谓是手足阳明也。）水下四刻，人气在阴分。水下五刻，人气在太阳经；水下六刻，人气在少阳经；水下七刻，人气在阳明经，水下八刻，人气在阴分。水下九刻，人气在太阳经；水下十刻，人气在少阳经；水下十一刻，人气在阳明经；水下十二刻，人气在阴分。水下十三刻，人气在太阳经；水下十四刻，人气在少阳经；水下十五刻，人气在阳明经；水下十六刻，人气在阴分。水下十七刻，人气在太阳经；水下十八刻，人气在少阳经；水下十九刻，人气在阳明经；水下二十刻，人气在阴分。水下二十一刻，人气在太阳经；水下二十二刻，人气在少阳经；水下二十三刻，人气在阳明经；水下二十四刻，人气在阴分。水下二十五刻，人气在太阳经，这是半天之数。从房宿到毕宿十四个星宿度，水下五十刻，日行半度，回行一个星宿度，水下三刻与七分刻之二。（回行一舍，水下三刻与七分刻之四，言七分刻之二者是错误的。置五十刻，以十四舍除之，得三刻十四分之八，法实俱半之，得七分刻之四也。平按：《甲乙经》“日行半度，回行一舍”八字，作“从昴至心亦十四度，水下五十刻，终日之度也。日行一舍者”二十三个字，七分刻之二作十分刻之四，注云：“《素问》十作七。”又《灵枢》刻之二作刻之四。）大要说通常以太阳加于宿宿之上时，人气在太阳经。（卫气行三阳上于目者，从足心循足少阴脉上至目，以为一刻。若至于夜，便入肾，常从肾注于肺，昼夜行脏二十五周，明至于目，合五十周，终而复始，以此为准则，不需烦琐注解。平按：《甲乙经》无“曰”字，“之加”作“加之”，气上有“则知”二字。注上“至目”及“至于目”，两“目”字原本均作“日”。平按：上注“卫气循少阴脉上，复合于目，以为行阳一周”，又本篇经文“人气行于阴脏，亦如阳之行二十五周而复合于目”，据此则“日”字当系“目”字传写之误。）因此太阳运行一个星宿度，人气行三阳与阴分，常像这样不停止，与天地同纪，纷纷纭纭，终而复始，一昼夜，下水百刻而尽矣。（纷，孚云反，乱也。纭，普患反。谓卫气行身不息，纷纷纭纭，无有穷期也。平按：纭纭原抄作 𢘅，查 𢘅，方文切，日光也。纭，普巴切，谓杂乱纷纭也，与注无有穷期之义近。《灵枢》、《甲乙经》均作 𢘅𢘅，注均云∶普巴切。拟作 𢘅𢘅。又《甲乙经》尽矣下有“故曰刺实者刺其来，刺虚者刺其去，此言气之存亡之时，以候虚实而刺之也”三十字。）
[Ping An]: This chapter, from beginning to end, is found in *Ling Shu* (Spiritual Pivot), Volume 11, Chapter 76, "Wei Qi Xing" (Movement of Defensive Qi); the *Jia Yi Jing* (Classified Classic of Acupuncture and Moxibustion) records the same content.
Huang Di asked Bo Gao: I wish to hear about the movement of Wei Qi (Defensive Qi), and how its entering and exiting converge? Bo Gao replied: There are twelve months in a year, and twelve double-hours (Earthly Branches) in a day. Zi (Rat) and Wu (Horse) represent the meridian direction, while Mao (Rabbit) and You (Rooster) represent the latitude direction. The heavens encompass twenty-eight mansions (lunar lodges), and the human face corresponds to seven stars. Four times seven make twenty-eight stars. Fang (Room) mansion corresponds to Mao as latitude, while Xu (Emptiness) and Zhang (Extended Net) mansions correspond to Zi and Wu as meridians. (The classic states "Xu and Zhang as meridians," which is incorrect; among the seven southern mansions, Xin (Heart) mansion is central. Ping An: In *Jia Yi Jing*, this passage reads "Tian yi mian qi xiu, zhou tian" [Heaven has one face with seven mansions, surrounding the sky] for seven characters. "Mian you" [face has] in *Ling Shu* is written as "yi mian" [one face]. Fang corresponds to Mao; the character "Mao" in *Ling Shu* and *Jia Yi Jing* is written as "Mao" (Vermilion Bird's Beak). Therefore, from Fang to Bi mansions belongs to Yang, and from Mao to Xin (Heart) mansions belongs to Yin. (The classic states "Mao to Wei (Tail) is Yin," thereby omitting the Xin mansion. Ping An: "Wei" in *Ling Shu* and *Jia Yi Jing* is written as "Xin".) Yang governs the day, and Yin governs the night. Thus, Wei Qi circulates fifty times around the body in one day and night. During the day, it travels through the Yang aspects twenty-five times; at night, it travels through the Yin aspects and the five Zang organs twenty-five times. (During the day, it moves through the three Yang meridities of the hands and feet, completing cycles twenty-five times; at night, it moves through the five Zang organs, completing cycles twenty-five times. Ping An: Above "through the five Zang organs," *Ling Shu* and *Jia Yi Jing* repeat the character "zhou" [cycles].) Therefore, at dawn, when Yin Qi is exhausted, Yang Qi emerges from the eyes. When the eyes open, the Qi ascends to the head, follows the neck down into the Foot-Taiyang Bladder Meridian, travels down the back to the tip of the little toe; (This refers to the exhaustion of Yin Qi traveling within the Zang organs. Wei Qi emerges from the eyes, following the Foot-Taiyang Meridian out of the eyes. The tip of the little toe refers to the lateral end of the foot little toe.) Its dispersed branches diverge from the outer canthus of the eye, (Ping An: "Bie yu mu zi" [diverge from the outer canthus] in *Jia Yi Jing* is written as "fen yu mu, bie" [separate at the eye, diverge].) descending to the Hand-Taiyang Small Intestine Meridian, reaching the lateral tip of the little toe; another dispersed branch diverges from the outer canthus, descending to the Foot-Shaoyang Gallbladder Meridian, pouring into the space between the little toe and the second toe, then ascending along the distribution of the Hand-Shaoyang Sanjiao Meridian, (Ping An: Below "fen" [distribution], *Ling Shu* and *Jia Yi Jing* have the character "ce" [side].) descending to the space between the little toe and the second toe; (Ping An: *Ling Shu* and *Jia Yi Jing* lack the characters "ci zhi" [second toe].) Another branch reaches the front of the ear, merges with the mandibular pulse, pours into the Foot-Yangming Stomach Meridian, descends to the dorsum of the foot, and enters between the five toes; its dispersed branch, from below the ear, descends to the Hand-Yangming Large Intestine Meridian between the thumb, entering the palm; (Zi, pronounced cai yi fan, means the eye cliff or orbit. The dispersed branch is the fierce Qi of Wei, which follows the Foot-Taiyin Spleen Meridian and has surplus energy to diverge, hence called the dispersed branch. Diverging from the outer canthus means the outer corner of the eye. At the outer canthus, there is the Hand-Taiyang Meridian but no Foot-Taiyang Meridian. Now saying "the diverging branch" is because the Foot-Taiyang Meridian connects to the eye system, and its Qi reaches the outer canthus. Thus, Wei Qi diverges from the outer canthus, descends to the Hand-Taiyang Meridian, reaching the lateral tip of the little toe. Traveling these Hand and Foot Taiyang meridians takes one ke [quarter-hour]. The fierce Qi of Wei diverging follows the Foot-Shaoyang Meridian to the space between the little and second toes; the diverging branch follows the Hand-Shaoyang Meridian to the space between the little and second toes; these two segments take two ke. The fierce Qi of Wei diverging merges with the mandibular pulse, referring to the Foot-Yangming Meridian. Entering the five toes refers to the Foot-Yangming collateral, dispersing into the ten fingers/toes; thus, those treating malaria first puncture the ten spaces of the Foot-Yangming. The collateral point Pianli of the Hand-Yangming Large Intestine Meridian crosses the shoulder, upper curve of the jaw, and deviated teeth; its branch enters the ear from the teeth. Thus, Wei diverges below the ear, descends to the Hand-Yangming Meridian to the thumb. Entering the palm: the Hand-Yangming Meridian does not enter the palm, but it says entering because although the Hand-Yangming Meridian Qi does not reach the palm, the fierce Qi of Wei follows the Hand-Yangming collateral to the palm; these three segments take three ke. Ping An: "He" [mandible] in *Ling Shu* and *Jia Yi Jing* is written as "Han". *Shuo Wen Jie Zi* defines He as chin. *Tang Yun* pronounces it like Han, also interchangeable.) When it reaches the foot, it enters the sole of the foot, exits below the medial malleolus, travels through the Yin aspects, and reunites with the eyes, completing one cycle. (The fierce Qi of Wei, after traveling the three Yang meridities of the hands and feet during the day, goes from the sole of the foot, follows the Foot-Shaoyin Kidney Meridian upward, and reunites with the eyes, constituting one cycle of traveling Yang. Thus, during the day, it travels twenty-five cycles. Ping An: These twenty-two characters were mixed into the commentary by Yuan Ke. Checking *Ling Shu* and *Jia Yi Jing*, this text exists; it should be main text, and the rest commentary.) Therefore, when the sun travels one mansion degree, the human Qi circulates once around the body plus eight-tenths of another cycle; (The following all describe the twenty-five cycles of traveling Yang. Human Qi travels one cycle around the body, then eight-tenths of the second cycle, which equals one mansion degree of the sun.) When the sun travels two mansion degrees, human Qi circulates three times around the body plus six-tenths; when the sun travels three mansion degrees, human Qi circulates five times around the body plus four-tenths; when the sun travels four mansion degrees, human Qi circulates seven times around the body plus two-tenths; when the sun travels five mansion degrees, human Qi circulates nine times around the body. When the sun travels six mansion degrees, human Qi circulates ten times around the body plus eight-tenths; when the sun travels seven mansion degrees, human Qi circulates twelve times around the body plus six-tenths; when the sun travels fourteen mansion degrees, human Qi circulates twenty-five times around the body with a remainder of four-tenths, (Human Qi travels Yang during the day, twenty-five times with a remainder of two-tenths; stating four is an error. Ping An: "Shen zhi si" [body's four] in *Ling Shu* is written as "er" [two]. Yang's commentary says four is wrong. According to the above, sun travels seven mansions, human Qi travels body twelve times plus six-tenths. Here fourteen mansions is double seven mansions, so twelve times plus six-tenths should also double, resulting in twenty-five times plus two-tenths.) Yang is exhausted, and Yin begins to receive Qi. Upon initially entering Yin, it usually flows from the Foot-Shaoyin Kidney Meridian into the Kidney, from the Kidney into the Heart, (The Yang Qi of Wei, after traveling the three Yang meridities twenty-five times during the day, travels through the five Zang organs twenty-five times at night. The branch of the Kidney Meridian emerges from the Lung and connects to the Heart, so Wei Qi follows this to flow into the Heart. When Wei Qi travels through the five Zang organs at night, it flows from the organ that controls one to the organ it controls, in sequence.) from the Heart into the Lung, (The direct line of the Heart Meridian, Hand-Shaoyin, returns from the heart system to ascend to the Lung, so Wei Qi follows the Heart to flow into the Lung.) from the Lung into the Liver, (The branch of the Liver Meridian returns from the Liver, pierces the diaphragm, and ascends to pour into the Lung, so Wei Qi follows the Lung to flow into the Liver.) from the Liver into the Spleen, (The Liver Meridian clings to the Stomach, and the Stomach Meridian collaterals connect to the Spleen, so the Liver Meridian flows into the Spleen.) from the Spleen back into the Kidney, completing one cycle. (The Foot-Taiyin Spleen Meridian enters the lower abdomen from below, and Qi is born from the Kidney, so Wei Qi follows this to flow into the Kidney.) Therefore, at night, when traveling one mansion degree, human Qi circulates once through the Yin Zang organs plus eight-tenths of another cycle, just as it does for the twenty-five cycles of Yang before reuniting with the eyes. (Previously traveling Yang, sun travels one mansion, human Qi travels body once, then eight-tenths of the next cycle; here traveling Yin one mansion, human Qi travels Yin Zang once, then eight-tenths of the next cycle, matching the number of twenty-five cycles of Yang previously, also totaling twenty-five cycles. Together fifty cycles, reuniting with the eyes, ending and starting anew. Ping An: "Yin Zang" in *Jia Yi Jing* is written as "Shen" [body], commentary: "One version says Yin Zang." "He yu mu" [reunite with eye] in *Jia Yi Jing* is written as "Hui yu mu" [meet at eye].) Yin and Yang together in one day and night have remainders: two-tenths for the body and two-tenths for the Zang organs, (Traveling Yang has a remainder of two-tenths of the body; traveling Yin also has a remainder of two-tenths of the Zang organs; their numbers are the same. Ping An: Both "er" [two] characters in *Jia Yi Jing* are written as "si" [four], commentary: "Also written as two.") Hence, the reason why people's times of lying down and rising up vary in early or late timing is due to these incomplete remainders.
Huang Di said: Wei Qi in the body moves up and down without fixed expectations. How should one observe the Qi and puncture? (Ping An: "Bu yi qi" [not according to expectation] in *Jia Yi Jing* is written as "Wu yi, qi" [no end, its].) Bo Gao said: There are differences in the amount of Qi, and days have different lengths. Spring, Autumn, Winter, and Summer each have their own principles. Then, generally use dawn as the standard, and the end of the night as the start. Therefore, in one day and night, water drips for one hundred ke. Twenty-five ke is the measure of half a day. Always continue like this until sunset, adjusting the standard for puncturing according to the length of the day. Carefully observe its time; the disease can be predicted. Losing the time and contrary to observation, a hundred diseases cannot be treated. It is said: To puncture excess conditions, puncture when the Qi arrives; to puncture deficiency conditions, puncture when the Qi departs. This speaks of the time of Qi's presence or absence, observing excess and deficiency to puncture. (Puncturing excess etc., when Wei Qi arrives and is excess, one can puncture to drain it; when Wei Qi departs and is deficient, one can puncture to tonify it. Ping An: From "Jin hou qi shi" [carefully observe its time] to "yi hou shi xu er ci zhi" [observe excess and deficiency to puncture], several sentences are arranged later in *Jia Yi Jing*.) Therefore, carefully observe where the Qi is located and puncture; this is called meeting the time. (The way of tonification and drainage must wait for the location of the pathogenic Qi to puncture.) If the disease is in the three Yang meridians, one must wait for the Qi to add to the Yang aspect and puncture; if the disease is in the three Yin meridians, one must wait for the Qi to add to the Yin aspect and puncture. (Puncturing diseases in the hands and feet three Yang meridians uses the method to treat Yang diseases; puncturing diseases in the three Yin meridians uses the method to treat Yin diseases. Ping An: "Jia zai yu yang fen" [add to Yang aspect] and "jia zai yu yin fen" [add to Yin aspect], *Ling Shu* lacks the two "jia" [add] characters and two "fen" [aspect] characters. *Jia Yi Jing* has sixteen characters after "ci" [puncture]: "Jin hou qi shi, bing ke yu qi, shi shi fan hou, bai bing bu chu" [Carefully observe its time, the disease can be predicted, losing time and contrary to observation, a hundred diseases will not be removed].) At one ke of water, human Qi is in the Taiyang Meridian; (Being in Taiyang means in the Hand and Foot Taiyang meridians.) At two ke of water, human Qi is in the Shaoyang Meridian; (Being in Shaoyang means in the Hand and Foot Shaoyang meridians.) At three ke of water, human Qi is in the Yangming Meridian; (Being in Yangming means in the Hand and Foot Yangming meridians.) At four ke of water, human Qi is in the Yin aspect. At five ke of water, human Qi is in the Taiyang Meridian; at six ke, in the Shaoyang Meridian; at seven ke, in the Yangming Meridian; at eight ke, in the Yin aspect. At nine ke, human Qi is in the Taiyang Meridian; at ten ke, in the Shaoyang Meridian; at eleven ke, in the Yangming Meridian; at twelve ke, in the Yin aspect. At thirteen ke, human Qi is in the Taiyang Meridian; at fourteen ke, in the Shaoyang Meridian; at fifteen ke, in the Yangming Meridian; at sixteen ke, in the Yin aspect. At seventeen ke, human Qi is in the Taiyang Meridian; at eighteen ke, in the Shaoyang Meridian; at nineteen ke, in the Yangming Meridian; at twenty ke, in the Yin aspect. At twenty-one ke, human Qi is in the Taiyang Meridian; at twenty-two ke, in the Shaoyang Meridian; at twenty-three ke, in the Yangming Meridian; at twenty-four ke, in the Yin aspect. At twenty-five ke, human Qi is in the Taiyang Meridian; this is the measure of half a day. From Fang to Bi, fourteen mansion degrees, water drops for fifty ke, the sun travels half a degree. Returning to travel one mansion degree, water drops for three ke and two-sevenths of a ke. (Returning to travel one mansion, water drops for three ke and four-sevenths of a ke; stating two-sevenths is incorrect. Place fifty ke, divide by fourteen mansions, get three ke and eight-fourteenths. Method halves both real and fractional parts, getting four-sevenths. Ping An: *Jia Yi Jing* "ri xing ban du, hui xing yi she" [sun travels half degree, return travel one mansion] eight characters are written as "Cong mao zhi xin yi shi si du, shui xia wu shi ke, zhong ri zhi du ye. Ri xing yi she zhe" [From Mao to Xin also fourteen degrees, water drops fifty ke, whole day measure. Sun travels one mansion] twenty-three characters. Two-sevenths is written as four-tenths, commentary: "*Su Wen* ten writes seven." Also *Ling Shu* two-sevenths writes four-sevenths.) The general principle says: Usually, when the sun adds to the mansion above, human Qi is in the Taiyang Meridian. (When Wei Qi travels the three Yang meridians upward to the eyes, from the sole of the foot, it follows the Foot-Shaoyin Meridian up to the eyes, considered one ke. If it reaches night, it enters the Kidney, usually flowing from Kidney to Lung, traveling through Zang organs twenty-five times day and night, brightening to the eyes, combining fifty cycles, ending and starting anew, using this as the standard, without needing verbose annotation. Ping An: *Jia Yi Jing* lacks "yue" [say]. "Zhi jia" writes as "jia zhi". Above "qi" there are "ze zhi" [then know] two characters. Commentary "up to eye" and "until eye", both "eye" characters originally wrote "sun". Ping An: Upper commentary "Wei Qi follows Shaoyin Meridian up, reunites with eye, considered traveling Yang one cycle", and this chapter scripture "human Qi travels Yin Zang, also like Yang traveling twenty-five cycles and reunites with eye", based on this, the "sun" character should be a transcription error for "eye" character.) Therefore, when the sun travels one mansion degree, human Qi travels the three Yang and Yin aspect, always like this without end, sharing the rhythm with Heaven and Earth, chaotic and dense, ending and starting anew. One day and night, water drops one hundred ke and finishes. (Fen, fu yun fan, means chaos. Yun, pu huan fan. It means Wei Qi travels the body unceasingly, chaotically and densely, without limit. Ping An: Yun Yun original copy writes 𢘅. Check 𢘅, fang wen qie, means sunlight. Yun, pu ba qie, means chaotic and dense, close to the meaning of no limit in commentary. *Ling Shu* and *Jia Yi Jing* both write 𢘅𢘅, commentary both say: pu ba qie. Proposed as 𢘅𢘅. Also *Jia Yi Jing* after "jin yi" [finished] has thirty characters: "Gu yue ci shi zhe ci qi lai, ci xu zhe ci qi qu, ci yan qi zhi cun wang zhi shi, yi hou shi xu er ci zhi ye" [Therefore it is said: puncture excess by puncturing its arrival, puncture deficiency by puncturing its departure, this speaks of the time of Qi's presence and absence, observing excess and deficiency to puncture].)