平按∶此篇自溢于中以上，残脱不完，篇目亦不可考。其自黄帝曰营气之道至肺流，凡二十
字，从《灵枢》、《甲乙》《营气》篇补入。自溢于中以下至逆顺之常也，见《灵枢》卷四第十
六《营气》篇，又见《甲乙经》卷一第十《营气》篇。自黄帝曰愿闻营卫之所行至末，见《灵枢》
卷四第十八《营卫生会》篇，又见《甲乙经》卷一第十一《营卫三焦》篇。
黄帝曰∶营气之道，内谷为宝。谷入于胃，乃传之肺，流（以上从《灵枢》、《甲乙经》《营
气》篇补入。平按∶《甲乙经》无黄帝曰三字。）溢于中，布散于外，（谷入胃已，精浊下流，清
精注肺，肺得其气，流溢五脏，布散六腑也。）精专者行于经隧，常营毋已，终而复始，是谓天
地之纪。（精专血气，常营无已，名曰营气也。）故气从太阴出，注于阳明，上行至面，注足阳
明，下行至跗，注大指间，与太阴合，（以下言营行十二经脉也。气，营气也。营气起于中焦，
并胃口出上焦之后，注手太阴，手阳明乃之足阳明也。平按∶出下《甲乙》有循臂内上廉五字。
注于阳明《灵枢》、《甲乙》作注手阳明。《灵枢》无至面二字。）上行抵脾。从脾注心中，循
手少阴出掖下臂，注小指之端，合手太阳，上行乘掖出 内，注目内 ，上巅下项，合足太阳，
循脊下尻，行注小指之端，（足太阴脉注心中，从心中循手少阴脉行也。合者，
合手小指端也。上巅下项者，十二经中，手太阳脉支者，别颊上 抵鼻至目内 ；手太阳脉，起
目内 。此言上巅者，循手太阳气至目内 ，合足太阳之气，与之共行，上顶下项，然后称合，
理亦无违也。平按∶抵脾《灵枢》作抵髀。掖《灵枢》、《甲乙》均作腋，下同，不再举。下臂
注小指端，《灵枢》无之端二字。尻下《灵枢》、《甲乙》有下字。）循足心，注足少阴，上行
注肾。从肾注心，外散于胸中，循心注（平按∶注《灵枢》、《甲乙》作主。）脉出掖下臂，入
两筋之间，入掌中，出中指之端，（平按∶《甲乙》作手中指。）还注小指次指之端，合手少阳，
上行注膻中，散于三焦，从三焦注胆，（平按∶胆《甲乙》作膻。）出胁注足少阳，下行至跗上，
复从跗注大指间，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。其别
者，（平按∶《灵枢》、《甲乙》作其支别者。）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。此营气之行逆顺之常也。
（问曰∶肝脉足厥阴，上贯膈，布胁肋，循喉咙之后，上入颃颡，连目系，上出额，与督脉会于
巅。此言足厥阴脉循喉咙究于畜门、循巅入 等是督脉者，未知督脉与足厥阴脉同异何如？答曰∶
足厥阴脉从肝上注肺，上循喉咙上至于巅，与督脉会。督脉自从畜门上额至巅，下项入 ，与厥
阴不同。此言别者上额循巅之言，乃是营气行足厥阴至
畜门，别于厥阴之脉，循督脉上额至巅，下项入 络阴器，上循腹里入缺盆，复别于督脉，注于
肺中，复出手太阴之脉，此是营气循列度数常行之道，与足厥阴及督脉各异也。颃颡，当会厌上双
孔。畜门，鼻孔也。逆顺者，在手循阴而出，循阳而入，在足循阴而入，循阳而出，此为营气行逆
顺常也。平按∶此营气之行《甲乙》作此营气之所行也。）
黄帝曰∶愿闻营卫之所行，皆何道从行？岐伯答曰∶营出于中焦，卫出于上焦。（夫三焦者，
上焦在胃上口，主内而不出，其理在膻中；中焦在胃中口，不上不下，主腐熟水谷，其理在脐旁；
下焦在脐下，当膀胱上口，主分别清浊，主出而不内，其理在脐下一寸。故营出中焦者，出胃中
口也；卫出上焦者，出胃上口也。平按∶从行《灵枢》作从来，《甲乙》作从始，无岐伯答三字。）
黄帝曰∶愿闻三焦之所出。（前问营卫二气所出，出于三焦，未知上焦卫气出在何处，故致斯问。
平按∶《甲乙》无黄帝曰愿闻及下岐伯曰十三字。）岐伯曰∶上焦出于胃上口，并咽以上贯膈，
布胸中，走掖，循太阴之分而行，还注阳明，上至舌，（咽胃之际，名胃上口。胃之上口出气，
即循咽上布于胸中，从胸中之掖，循肺脉手太阴行至大指次指之端，注手阳明脉，循指上廉上至
下齿中。气到于舌，故曰上至舌也。此则上焦所出与卫气同，所行之道与营共行也。平按∶布上
《灵枢》、《甲乙》有而字。还注阳明《灵枢》作还至阳明，《甲乙》作还至手阳明。注从胸中，
从字袁刻作循。）下足阳明，其脉还出挟口交人中，左之右，右之左，上挟鼻孔与足阳明合。足阳
明下行至足太阴等，与营气俱行也。平按∶下足阳明《甲乙》作下注足阳明。注交人中，交字袁
刻误作夹。常与营俱行于阳二十五度，行于阴亦二十五度，一周也，故五十周而复大会于手太阴。
（营气行昼，故即行阳也；行夜，故即行阴也。其气循二十八
脉十六丈二尺，昼行二十五周，夜行二十五周，故一日一夜行五十周，平旦会手太阴脉也。一度
有一周，五十周为日夜一大周矣。上焦卫气循营气行，终而复始，常行无已也。平按∶行于阳二句
《甲乙》作行于阴阳各二十五度，一周也作为一周，故下有日夜二字，复下有始字。）黄帝曰∶
人有热饮食下胃，其气未定，汗则出，或出于面，或出于背，或出于身半，其不循营卫气之道而
出何也？岐伯曰∶此外伤于风，内开腠理，毛蒸理泄，卫气走之，固不得循其道，此气 悍滑疾，
见开而出，故不得从其道，故命曰漏泄。（蒸，之冰反，火气上行也。卫气在于脉外分肉之间，
腠理伤风，因热饮食，毛蒸理泄，腠理内开。 ，芳昭反，急也。悍，胡旦反，勇也。言卫气勇急，
遂不循其道，即出其汗，谓之漏泄风也。平按∶营卫气《灵枢》、《甲乙》无营字。命曰《甲乙》
作名曰，袁刻脱命字。泄《灵枢》、《甲乙》均作泄。）
黄帝曰∶愿闻其中焦之所出。岐伯曰∶中焦亦并胃口，出上焦之后，此所谓受气者，泌糟粕，
承津液，化其精微，上注于肺脉，乃化而为血，以奉生身，（泌音必。中焦在胃中口，中焦之气，
从胃中口出已，并胃上口，出上焦之后，□五谷之气也，泌去糟粕，承津液之汁，化其精微者，
注入手太阴脉中，变赤称血，以奉生身。平按∶《甲乙》无黄帝曰至岐伯曰十四字。《灵枢》胃
口作胃中。《灵枢》、《甲乙》承津液，承字均作蒸。注五谷上原缺一字，根据经文拟作受。）莫贵
于此，故独得行于经隧，命曰营气。（人眼受血，所以能视，手之受血，所以能握，足之受血，
所以能步，身之所贵，莫先于血，故得行于十二经络之道，以营于身，故曰营气也。隧，道也。故
中焦□□营气也。平按∶命曰营气，《甲乙》无气字。注中焦下原缺二字，因上节问中焦之所出，
故此处拟作所出二字。）黄帝曰∶夫血之与气，异名同类何也？岐伯曰∶营卫者精气也，血者神
气也，故血之与气，异名同类焉。故夺血者毋汗，夺气者毋血，故人生有两死而毋两生。（营卫
者人之至精之气，然精非气也，血者神明之气，而神非血也，故比之□水气无异也。毋血亦死，毋
气亦死，故有两死也；有血亦生，有气亦生，随有二即生，故毋两生也。）
黄帝曰∶愿闻下焦之所出。岐伯答曰∶下焦者，别回肠，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，渗而俱下，济泌别汁，循下焦而渗入膀胱焉。
（回肠，大肠也。下焦在脐下，当膀胱上口，主分别清浊而不内，此下焦处也。济泌别汁，循下
焦渗入膀胱，此下焦气液也。膀胱，尿脬也。平按∶《甲乙》无黄帝曰至岐伯答曰十四字，而成
作而为，济泌作渗泄。）黄帝曰∶人饮酒亦入胃，谷未熟而小便独先下何也？岐伯答曰∶酒者熟谷
之液也，其气悍以滑，故后谷入而先谷出焉。（其气悍者，酒为熟谷之气，又热，故气悍□□□。
平按∶注又热，袁刻脱又字。悍下原缺三字，根据经文拟作以滑也三字。）黄帝曰∶善。余闻上焦
如雾，中焦如沤，下焦如渎，此之谓也。（上焦之气，如雾在天，雾含水气，谓如雪雾也。沤，屋
豆反，久渍也。中焦血气在脉中，润一顷，谓之沤也。下焦之气溲液等，如沟渎流在地也。平按∶
注雪字恐系云字传写之误。）
【按语】：本篇从“溢于中”以上部分残缺不全，篇名也已不可考。其中自“黄帝曰营气之道”至“肺流”，共二十字，是从《灵枢》和《甲乙经》的《营气》篇中补入的。从“溢于中”以下至“逆顺之常也”的内容，见于《灵枢》卷四第十六篇《营气》，同时也见于《甲乙经》卷一第十篇《营气》。从“黄帝曰愿闻营卫之所行”到文末的内容，见于《灵枢》卷四第十八篇《营卫生会》，同时也见于《甲乙经》卷一第十一篇《营卫三焦》。
黄帝说：营气的运行规律，以摄入水谷为根本。水谷进入胃后，先传送给肺，（此处原文有缺漏，据《灵枢》、《甲乙经》补入）溢出到中焦，布散于体表。（水谷进入胃后，浑浊的部分向下流，清精的部分注入肺，肺得到这股清气，流溢滋养五脏，布散六腑。）其中精纯专一的部分在经脉隧道中运行，不断循环，终而复始，这被称为天地运行的纲纪。（这种精纯的血气，不断循环运行，就叫做营气。）所以营气从手太阴肺经发出，注入手阳明大肠经，上行至面部，注入足阳明胃经，下行至足背，注入足大趾间，与足太阴脾经相合，（以下讲述营气在十二经脉中的运行。这里的“气”，指营气。营气起始于中焦，并胃口出上焦之后，注入手太阴肺经，手阳明大肠经然后传至足阳明胃经。平按：《甲乙经》在“出”字下有“循臂内上廉”五字。注于阳明，《灵枢》、《甲乙经》作“注手阳明”。《灵枢》无“至面”二字。）上行抵达脾脏。从脾脏注入心中，沿手少阴心经出于腋下臂部，注入小指末端，与手太阳小肠经相合，上行经过腋下出于耳前，注目内眦，上达头顶，下至项部，与足太阳膀胱经相合，沿脊柱下行至尾骨，注入小指末端，（足太阴脾脉注入心中，从心中沿手少阴心经运行。所谓“合”，是指合于手小指端。所谓“上巅下项”，是指在十二经中，手太阳小肠经的支脉，别出颊部上抵鼻至目内眦；手太阳小肠经起于目内眦。这里说的“上巅”，是循手太阳之气至目内眦，与足太阳膀胱经之气相合，共同运行，上顶下项，然后才称为“合”，道理上也无违背。平按：“抵脾”，《灵枢》作“抵髀”。“掖”，《灵枢》、《甲乙经》均作“腋”，下同，不再重复列举。“注小指端”，《灵枢》无“之端”二字。“尻下”，《灵枢》、《甲乙经》有“下”字。）沿足心，注入足少阴肾经，上行注入肾脏。从肾脏注入心中，向外散布于胸中，沿心主脉（手厥阴心包经）出于腋下臂部，进入两筋之间，进入掌中，出于中指末端，（平按：《甲乙经》作“手中指”），还注于无名指末端，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，（平按：“胆”，《甲乙经》作“膻”），出于胁肋注入足少阳胆经，下行至足背，又从足背注入足大趾间，与足厥阴肝经相合。上行至肝脏。从肝脏向上注入肺，沿喉咙上行，进入颃颡（鼻咽部）的窍道，最终到达畜门（鼻孔）。其分支者，（平按：《灵枢》、《甲乙经》作“其支别者”），上行额部，循头顶下行至项中，沿脊柱进入骶骨，这是督脉，联络阴器，上过阴毛中，进入脐中，沿腹里上行，进入缺盆，向下注入肺中，再复出至手太阴肺经。这就是营气运行的逆顺常规。
（问：足厥阴肝脉，上贯膈，布胁肋，循喉咙之后，上入颃颡，连目系，上出额，与督脉会于巅。这里说足厥阴脉循喉咙究于畜门、循巅入骶等属于督脉的情况，不知督脉与足厥阴脉有何异同？答：足厥阴脉从肝上注肺，上循喉咙上至于巅，与督脉会合。督脉自从畜门上额至巅，下项入骶，与厥阴不同。这里说的“别者上额循巅”的话，乃是营气运行至足厥阴经至畜门时，别于厥阴之脉，循督脉上额至巅，下项入骶络阴器，上循腹里入缺盆，再别于督脉，注入肺中，再复出手太阴肺经，这是营气循行列度数常行之道，与足厥阴及督脉各异。颃颡，指会厌上的双孔。畜门，指鼻孔。逆顺，在手部循阴经而出，循阳经而入；在足部循阴经而入，循阳经而出，此为营气运行的逆顺常规。平按：此“营气之行”，《甲乙经》作“此营气之所行也”。）
黄帝说：我希望听听营卫的运行，都是沿着什么道路进行的？岐伯回答说：营气产生于中焦，卫气产生于上焦。（关于三焦：上焦在胃上口，主受纳而不出，其机理在膻中；中焦在胃中口，不上不下，主腐熟水谷，其机理在脐旁；下焦在脐下，当膀胱上口，主分别清浊，主排出而不纳入，其机理在脐下一寸。所以营气出中焦，是出自胃中口；卫气出上焦，是出自胃上口。平按：“从行”，《灵枢》作“从来”，《甲乙经》作“从始”，无“岐伯答”三字。）
黄帝说：我希望听听三焦的出处。（前文问营卫二气所出，出于三焦，不知上焦卫气出在何处，所以有此问。平按：《甲乙经》无“黄帝曰愿闻”及下文“岐伯曰”十三字。）岐伯说：上焦出于胃上口，并咽以上贯膈，布散于胸中，走腋下，沿手太阴肺经的分野而行，还注入手阳明大肠经，上至舌，（咽与胃之间，名为胃上口。胃的上口出气，即循咽上布于胸中，从胸中之腋下，循肺脉手太阴行至大指次指之端，注入手阳明脉，循指上廉上至下齿中。气到达舌头，所以说“上至舌”。这则是上焦所出与卫气相同，所行之道与营气共行。平按：“布上”，《灵枢》、《甲乙经》有“而”字。“还注阳明”，《灵枢》作“还至阳明”，《甲乙经》作“还至手阳明”。注“从胸中”，“从”字袁刻作“循”。）下注足阳明胃经，其脉还出挟口交于人中穴，左脉向右，右脉向左，上挟鼻孔与足阳明胃经相合。足阳明胃经下行至足太阴脾经等，与营气一起运行。平按：“下足阳明”，《甲乙经》作“下注足阳明”。注“交人中”，“交”字袁刻误作“夹”。常与营气一起在阳分运行二十五周，在阴分也运行二十五周，这是一周，所以五十周后再次大会于手太阴肺经。（营气白天运行，所以即行于阳分；夜晚运行，所以即行于阴分。其气循二十八脉十六丈二尺，昼行二十五周，夜行二十五周，所以一日一夜行五十周，平旦时会合于手太阴脉。一度即一周，五十周为日夜一大周了。上焦卫气循着营气运行，终而复始，常行不止。平按：“行于阳”两句，《甲乙经》作“行于阴阳各二十五度，一周也”作为一周，故下有“日夜”二字，复下有“始”字。）
黄帝说：人吃了热饮食进入胃，其气尚未定，汗就出来了，有的出于面部，有的出于背部，有的出于身体半侧，为什么不循着营卫气的道路而出呢？岐伯说：这是因为外受风邪伤害，内开腠理，毛发蒸热，腠理泄汗，卫气随之而走，本来就不能循着它的正道，这种气剽悍滑疾，见到腠理开放就出来，所以不能从其正道，因此命名为漏泄。（蒸，音之冰反，火气上行。卫气在于脉外分肉之间，腠理伤风，因热饮食，毛发蒸热，腠理泄汗，腠理内开。 ，音芳昭反，急也。悍，胡旦反，勇也。言卫气勇急，遂不循其道，即出其汗，谓之漏泄风。平按：“营卫气”，《灵枢》、《甲乙经》无“营”字。“命曰”，《甲乙经》作“名曰”，袁刻脱“命”字。“泄”，《灵枢》、《甲乙经》均作“泄”。）
黄帝说：我希望听听中焦的出处。岐伯说：中焦也并胃口，出在上焦之后，这叫做受气者，泌去糟粕，承受津液，化生精微，上注于肺脉，于是化为血，以奉养全身，（泌，音必。中焦在胃中口，中焦之气，从胃中口出已，并胃上口，出上焦之后，受五谷之气也，泌去糟粕，承津液之汁，化其精微者，注入手太阴脉中，变赤称血，以奉生身。平按：《甲乙经》无“黄帝曰至岐伯曰”十四字。《灵枢》“胃口”作“胃中”。《灵枢》、《甲乙经》“承津液”，“承”字均作“蒸”。注“五谷”上原缺一字，根据经文拟作“受”。）没有比这更珍贵的，所以独得行于经脉隧道，命为营气。（人眼受血，所以能视，手受血，所以能握，足受血，所以能步，身之所贵，莫先于血，故得行于十二经络之道，以营于身，所以说营气。隧，道也。所以中焦...营气也。平按：“命曰营气”，《甲乙经》无“气”字。注“中焦”下原缺二字，因上节问中焦之所出，故此处拟作“所出”二字。）
黄帝说：血与气，名称不同但同类，为什么呢？岐伯说：营卫是精气，血是神气，所以血与气，名称不同但同类。所以夺血者不要发汗，夺气者不要耗血，所以人若同时失血和气就会死，而不会同时拥有血和气而生（意指气血互根，不可偏废，若两者皆夺则死，若两者皆有则生，此处逻辑需结合上下文理解，通常解释为：夺血者禁汗，夺气者禁血，若既夺血又夺气则死，不可能两全其生）。
黄帝说：我希望听听下焦的出处。岐伯回答说：下焦，别回肠，注入膀胱而渗入其中。所以水谷，常并居于胃中，成为糟粕，而俱下于大肠，而成下焦，渗而俱下，济泌别汁，循下焦而渗入膀胱焉。（回肠，是大肠。下焦在脐下，当膀胱上口，主分别清浊而不纳入，这是下焦处。济泌别汁，循下焦渗入膀胱，这是下焦气液。膀胱，尿脬。平按：《甲乙经》无“黄帝曰至岐伯答曰”十四字，“而成”作“而为”，“济泌”作“渗泄”。）
黄帝说：人饮酒也进入胃，谷物未熟而小便却单独先下来，为什么呢？岐伯回答说：酒是熟谷的液体，其气剽悍滑利，所以后入的谷物反而先排出。（其气悍者，酒为熟谷之气，又热，故气悍... 平按：注“又热”，袁刻脱“又”字。“悍”下原缺三字，根据经文拟作“以滑也”三字。）
黄帝说：好。我听说上焦如雾，中焦如沤，下焦如渎，说的就是这个意思。（上焦之气，如雾在天，雾含水气，谓如雪雾也。沤，音屋豆反，久渍也。中焦血气在脉中，润一顷，谓之沤也。下焦之气溲液等，如沟渎流在地也。平按：注“雪”字恐系“云”字传写之误。）
[Note]: This chapter is incomplete from "overflowing into the middle" upwards, and its title cannot be verified. The twenty characters from "The Yellow Emperor said: The way of Ying Qi" to "flowing to the lung" were supplemented from the *Ling Shu* (Spiritual Pivot) and *Jia Yi Jing* (Classified Classic of Acupuncture and Moxibustion), Chapter "Ying Qi". From "overflowing into the middle" down to "the normality of reverse and forward", it appears in *Ling Shu*, Volume 4, Chapter 16 "Ying Qi", and also in *Jia Yi Jing*, Volume 1, Chapter 10 "Ying Qi". From "The Yellow Emperor said: I wish to hear about where Ying and Wei circulate" to the end, it appears in *Ling Shu*, Volume 4, Chapter 18 "Ying Wei Hui" (Meeting of Ying and Wei), and also in *Jia Yi Jing*, Volume 1, Chapter 11 "Ying Wei San Jiao" (Ying, Wei, and Triple Burner).
The Yellow Emperor said: In the circulation of Ying Qi (Nutritive Qi), ingested grain is precious. When grain enters the stomach, it is transmitted to the lungs, (supplemented from *Ling Shu* and *Jia Yi Jing*: overflowing into the middle), spreading outward. (After grain enters the stomach, the turbid part flows downward, while the clear essence is injected into the lungs. The lungs receive this qi, which overflows to nourish the five zang organs and spreads to the six fu organs.) The pure and concentrated part travels through the meridians and collaterals (jing sui), circulating endlessly, ending and beginning again; this is called the norm of heaven and earth. (This pure blood and qi, circulating endlessly, is named Ying Qi.) Thus, the qi emerges from the Hand Taiyin Lung Meridian, injects into the Hand Yangming Large Intestine Meridian, ascends to the face, injects into the Foot Yangming Stomach Meridian, descends to the dorsum of the foot, injects into the space between the big toes, and combines with the Foot Taiyin Spleen Meridian. (The following describes the circulation of Ying Qi through the twelve meridians. Here, "qi" refers to Ying Qi. Ying Qi originates in the Middle Jiao, exits after the Upper Jiao at the stomach opening, and injects into the Hand Taiyin. The Hand Yangming then goes to the Foot Yangming. Note: *Jia Yi Jing* has five characters "following the inner upper border of the arm" after "emerges". *Ling Shu* and *Jia Yi Jing* read "injects into Hand Yangming" for "injects into Yangming". *Ling Shu* lacks the two characters "to the face".) It ascends to reach the spleen. From the spleen, it injects into the heart, follows the Hand Shaoyin Heart Meridian out from the axilla and arm, injects into the tip of the little finger, combines with the Hand Taiyang Small Intestine Meridian, ascends passing through the axilla out before the ear, targets the inner canthus, ascends to the vertex, descends to the nape, and combines with the Foot Taiyang Bladder Meridian. It follows the spine down to the sacrum, injects into the tip of the little toe, (The Foot Taiyin meridian injects into the heart, running from the heart along the Hand Shaoyin meridian. "Combines" refers to combining at the tip of the hand little finger. "Ascends to vertex and descends to nape": Among the twelve meridians, a branch of the Hand Taiyang meridian diverges from the cheek, ascends to the nose and reaches the inner canthus; the Hand Taiyang meridian originates at the inner canthus. What is meant by "ascending to the vertex" here is that the qi of the Hand Taiyang reaches the inner canthus, combines with the qi of the Foot Taiyang, and they travel together up to the crown and down the nape, before being called "combining"; this logic is consistent. Note: "Reach spleen" (*Ling Shu*) reads "reach thigh". "Ye" (*Ling Shu*, *Jia Yi Jing*) reads "axilla", same below, not repeated. "Injects into tip of little finger", *Ling Shu* lacks "of tip". "Below sacrum", *Ling Shu* and *Jia Yi Jing* have the character "down".) It follows the sole of the foot, injects into the Foot Shaoyin Kidney Meridian, ascends and injects into the kidneys. From the kidneys, it injects into the heart, scatters externally into the chest center, follows the Pericardium Meridian (Hand Jueyin) out from the axilla and arm, enters between the two tendons, enters the palm, emerges at the tip of the middle finger, (Note: *Jia Yi Jing* reads "middle finger of the hand"), returns to inject into the tip of the ring finger, combines with the Hand Shaoyang Sanjiao Meridian, ascends and injects into the Danzhong (Chest Center), scatters into the Triple Burner, from the Triple Burner injects into the Gallbladder, (Note: "Gallbladder", *Jia Yi Jing* reads "Danzhong"), emerges from the hypochondrium and injects into the Foot Shaoyang Gallbladder Meridian, descends to the dorsum of the foot, again from the dorsum injects into the space between the big toes, combines with the Foot Jueyin Liver Meridian. It ascends to the liver. From the liver, it ascends and injects into the lungs, follows the throat upward, enters the orifices of the Hangsang (nasopharynx), and ultimately reaches the Chumen (nostrils). Its branch, (Note: *Ling Shu*, *Jia Yi Jing* read "its branch"), ascends the forehead, follows the vertex down to the nape, follows the spine into the sacrum; this is the Du Mai (Governing Vessel), connecting the genitalia, passing above the pubic hair, entering the umbilicus, ascending along the interior of the abdomen, entering the clavicular fossa, descending and injecting into the lungs, then emerging again into the Taiyin. This is the normal course of reverse and forward circulation of Ying Qi.
(Question: The Foot Jueyin Liver Meridian passes through the diaphragm, spreads in the hypochondrium, follows the throat posteriorly, enters the Hangsang, connects to the eye system, ascends out of the forehead, and meets the Du Mai at the vertex. Here it says the Foot Jueyin meridian follows the throat to Chumen, follows the vertex into the sacrum, etc., belonging to the Du Mai; what is the difference between the Du Mai and the Foot Jueyin meridian? Answer: The Foot Jueyin meridian from the liver ascends to inject into the lungs, follows the throat up to the vertex, meeting the Du Mai. The Du Mai itself goes from Chumen up the forehead to the vertex, down the nape into the sacrum, differing from Jueyin. The statement "branch ascending forehead following vertex" means that when Ying Qi circulates to the Foot Jueyin meridian at Chumen, it diverges from the Jueyin meridian, follows the Du Mai up the forehead to the vertex, down the nape into the sacrum, connects the genitalia, ascends along the abdominal interior to the clavicular fossa, then diverges again from the Du Mai, injects into the lungs, and re-emerges into the Hand Taiyin Lung Meridian. This is the standard path of Ying Qi circulation according to sequence and measure, distinct from the Foot Jueyin and Du Mai meridians themselves. Hangsang refers to the double holes above the epiglottis. Chumen refers to the nostrils. Reverse and forward: in the hands, follow Yin to emerge and follow Yang to enter; in the feet, follow Yin to enter and follow Yang to emerge. This is the normal reverse and forward circulation of Ying Qi. Note: "Circulation of Ying Qi", *Jia Yi Jing* reads "Where Ying Qi Circulates".)
The Yellow Emperor said: I wish to hear how Ying and Wei circulate, and along what paths they travel? Qibo answered: Ying Qi originates from the Middle Jiao, and Wei Qi (Defensive Qi) originates from the Upper Jiao. (Regarding the Triple Burner: The Upper Jiao is at the upper opening of the stomach, governing intake without excretion, its mechanism lies in the Danzhong; the Middle Jiao is at the middle opening of the stomach, neither ascending nor descending, governing the rotting and ripening of food and drink, its mechanism lies beside the umbilicus; the Lower Jiao is below the umbilicus, at the upper opening of the bladder, governing the separation of clear and turbid, governing excretion without intake, its mechanism lies one cun below the umbilicus. Thus, Ying Qi originating from the Middle Jiao comes from the middle opening of the stomach; Wei Qi originating from the Upper Jiao comes from the upper opening of the stomach. Note: "From traveling", *Ling Shu* reads "from coming", *Jia Yi Jing* reads "from starting", lacking the three characters "Qibo answered".)
The Yellow Emperor said: I wish to hear the origins of the Triple Burner. (Previously asked about the origins of Ying and Wei qi, stating they originate from the Triple Burner, but unknown where the Upper Jiao Wei Qi originates, hence this question. Note: *Jia Yi Jing* lacks the thirteen characters "The Yellow Emperor said: I wish to hear" and "Qibo said" below.) Qibo said: The Upper Jiao emerges from the upper opening of the stomach, accompanies the pharyagus upward through the diaphragm, spreads in the chest, moves to the axilla, follows the distribution of the Hand Taiyin, and returns to inject into the Yangming, ascending to the tongue, (The junction of pharyagus and stomach is named the upper opening of the stomach. Qi exiting the upper opening of the stomach follows the pharyagus to spread in the chest, from the axilla in the chest, follows the Lung Meridian of Hand Taiyin to the end of the index finger, injects into the Hand Yangming Meridian, follows the upper border of the finger up to the lower teeth. Qi reaching the tongue is why it is said "ascends to the tongue". This is where the origin of the Upper Jiao is the same as Wei Qi, and the path traveled is shared with Ying Qi. Note: "Spread upper", *Ling Shu* and *Jia Yi Jing* have the character "and". "Return inject into Yangming", *Ling Shu* reads "return to Yangming", *Jia Yi Jing* reads "return to Hand Yangming". Note "from chest", Yuan edition reads "follow" instead of "from".) descends to the Foot Yangming Meridian, its meridian returns out crossing the mouth at the Renzhong point, left to right, right to left, ascending alongside the nostrils to combine with the Foot Yangming Meridian. The Foot Yangming descends to the Foot Taiyin, etc., traveling together with Ying Qi. Note: "Descend Foot Yangming", *Jia Yi Jing* reads "descend inject into Foot Yangming". Note "cross Renzhong", Yuan edition mistakenly prints "clip" for "cross". It commonly travels with Ying Qi twenty-five circuits in the Yang and twenty-five circuits in the Yin, constituting one cycle; thus, after fifty cycles, they meet again at the Hand Taiyin. (Ying Qi travels during the day, so it travels in Yang; travels at night, so it travels in Yin. Its qi follows the twenty-eight meridians, sixteen zhang and two chi, traveling twenty-five cycles by day and twenty-five by night, thus fifty cycles in a day and night, meeting at the Hand Taiyin meridian at dawn. One cycle is one circuit; fifty cycles constitute a great day-night cycle. Upper Jiao Wei Qi follows Ying Qi's circulation, ending and beginning again, traveling endlessly. Note: "Travel in Yang" two sentences, *Jia Yi Jing* reads "travel in Yin and Yang twenty-five cycles each, one cycle", making it one cycle, hence "day and night" below, and "start" below.)
The Yellow Emperor said: When a person eats hot food and drinks, the qi has not yet settled, yet sweat appears, sometimes on the face, sometimes on the back, sometimes on half the body. Why does it not exit following the path of Ying and Wei Qi? Qibo said: This is because external wind injury opens the cou li (pores/skin texture) internally, hair steams and texture leaks, Wei Qi rushes there, certainly unable to follow its proper path. This qi is fierce, rapid, and slippery; seeing an opening, it exits, thus failing to follow its path, hence named "Lou Xie" (Leakage). (Zheng, sound zhi bing fan, fire qi ascending. Wei Qi resides between the vessels and muscle intervals. Cou li injured by wind, due to hot food/drink, hair steams and texture leaks, cou li opens internally. , sound fang zhao fan, urgent. Han, hu dan fan, brave. Meaning Wei Qi is brave and urgent, thus not following its path, immediately exiting as sweat, called Leakage Wind. Note: "Ying Wei Qi", *Ling Shu* and *Jia Yi Jing* lack "Ying". "Named", *Jia Yi Jing* reads "called", Yuan edition omits "named". "Xie", *Ling Shu* and *Jia Yi Jing* both read "Xie".)
The Yellow Emperor said: I wish to hear the origin of the Middle Jiao. Qibo said: The Middle Jiao also accompanies the stomach opening, emerging after the Upper Jiao; this is called the receiver of qi, separating dregs, receiving fluids, transforming fine essences, injecting them upward into the lung meridian, thereby transforming into blood, to sustain the living body, (Bi, sound bi. Middle Jiao is at the middle opening of the stomach. After the qi of the Middle Jiao emerges from the middle opening of the stomach, it accompanies the upper opening of the stomach, emerging after the Upper Jiao, receiving the qi of five grains, separating dregs, receiving fluid juice, transforming fine essences, injecting into the Hand Taiyin meridian, turning red to become blood, to sustain the living body. Note: *Jia Yi Jing* lacks fourteen characters from "Yellow Emperor said" to "Qibo said". *Ling Shu* reads "middle opening of stomach" for "stomach opening". *Ling Shu* and *Jia Yi Jing* read "zheng" (steam) for "cheng" (receive) in "cheng jin ye". Note "five grains" originally missing one character, supplemented as "receive" based on text. Nothing is more precious than this, so it alone travels through the jing sui (meridian tunnels), named Ying Qi. (Human eyes receive blood to see, hands receive blood to grasp, feet receive blood to walk; nothing is more precious to the body than blood, so it travels through the twelve meridian paths to nourish the body, hence called Ying Qi. Sui means path. Thus Middle Jiao... Ying Qi. Note: "Named Ying Qi", *Jia Yi Jing* lacks "Qi". Note below "Middle Jiao" originally missing two characters; since the previous section asked about the origin of Middle Jiao, supplemented here as "origin".)
The Yellow Emperor said: Blood and Qi have different names but are of the same category; why? Qibo said: Ying and Wei are refined qi, blood is spirit qi; thus blood and Qi, though differently named, are of the same category. Therefore, those who lose blood should not sweat, and those who lose qi should not lose blood. Thus, a person dies if both [blood and qi] are depleted, but cannot live if both are present (implying mutual dependence; depletion of both leads to death, presence of both sustains life).
The Yellow Emperor said: I wish to hear the origin of the Lower Jiao. Qibo answered: The Lower Jiao separates from the ileum, injects into the bladder and seeps in. Thus, water and grain often reside together in the stomach, becoming dregs, and descend together into the large intestine, forming the Lower Jiao, seeping and descending together, filtering and separating juices, following the Lower Jiao to seep into the bladder. (Ileum is the large intestine. Lower Jiao is below the umbilicus, at the upper opening of the bladder, governing separation of clear and turbid without intake; this is the location of the Lower Jiao. Filtering and separating juices, following the Lower Jiao to seep into the bladder, this is the qi and fluid of the Lower Jiao. Bladder is the urinary bladder. Note: *Jia Yi Jing* lacks fourteen characters from "Yellow Emperor said" to "Qibo answered", "cheng er" reads "wei er", "ji mi" reads "shen xie".)
The Yellow Emperor said: When a person drinks wine, it also enters the stomach. The grain is not yet ripe, yet urine alone comes out first. Why? Qibo answered: Wine is the liquid of cooked grain; its qi is fierce and slippery, so although entered later, it exits earlier than the grain. (Its qi is fierce; wine is the qi of cooked grain, and is hot, thus the qi is fierce... Note: Note "also hot", Yuan edition omits "also". Three characters originally missing below "han", supplemented as "yi hua ye" based on text.)
The Yellow Emperor said: Excellent. I have heard that the Upper Jiao is like mist, the Middle Jiao like foam/soaking, and the Lower Jiao like a ditch; this is what is meant. (Upper Jiao qi is like mist in the sky; mist contains water vapor, like snow/mist. Ou, sound wu dou fan, long soaking. Middle Jiao blood and qi in the vessels moisten for a moment, called Ou. Lower Jiao qi, urine, etc., flow in the ground like ditches. Note: Note "snow" character likely a transcription error for "cloud".)