（经脉篇引作禁脉）
雷公问于黄帝曰。细子得受业。通于九针六十篇。旦暮勤服之。近者编绝。久者简垢。然尚讽诵弗置。未尽解于意
矣。外揣言浑束为一。未知所谓也。夫大则无外。小则无内。大小无极。高下无度。束之奈何。士之才力。或有浓薄。
智虑褊浅。不能博大深奥。自强于学若细子。细子恐其散于后世。绝于子孙。敢问约之奈何。黄帝曰。善乎哉问也。此
先师之所禁。坐私传之也。割臂歃血之盟也。子若欲得之。何不斋乎。雷公再拜而起曰。谨闻命于是也。乃斋宿三日而
请曰。敢问今日正阳。细子愿以受盟。黄帝乃与俱入斋室。割臂歃血。黄帝亲祝曰。今日正阳。歃血传方。有敢背此言
者。反受其殃。雷公再拜曰。细子受之。黄帝乃左握其手。右授之书。曰。慎之慎之。吾为子言之。凡刺之理。经脉为
始。营其所行。知其度量。内刺五脏。外刺六腑。审察卫气。为百病母。调诸虚实。虚实乃止。泻其血络。血尽不殆矣。
雷公曰。此皆细子之所以通。未知其所约也。黄帝曰。夫约方者。犹约囊也。囊满而弗约。则输泄。方成弗约。则神与
弗俱。雷公曰。愿为下材者。勿满而约之。黄帝曰。未满而知约之。以为工。不可以为天下师。雷公曰。愿闻为工。黄
帝曰。寸口主中。人迎主外。两者相应。俱往俱来。若引绳。大小齐等。春夏人迎微大。秋冬寸口微大。如是者。名曰
平人。人迎大一倍于寸口。病在足少阳。一倍而躁。在手少阳。人迎二倍。病在足太阳。二倍而躁。病在手太阳。人迎
三倍。病在足阳明。三倍而躁。病在手阳明。盛则为热。虚则为寒。紧则为痛痹。代则乍甚乍间。盛则泻之。虚则补之。
紧痛则取之分肉。代则取血络。具饮药。陷下则灸之。不盛不虚。以经取之。名曰经刺。人迎四倍者。且大且数。名曰
溢阳。溢阳为外格。死不治。必审按其本末。察其寒热。以验其脏腑之病。寸口大于人迎一倍。病在足厥阴。一倍而躁。
在手心主。寸口二倍。病在足少阴。二倍而躁。在手少阴。寸口三倍。病在足太阴。三倍而躁。在手太阴。盛则胀满。
寒中。食不化。虚则热中。出糜。少气。溺色变。紧则痛痹。代则乍痛乍止。盛则泻之。虚则补之。紧则先刺而后灸之。
代则取血络而后调之。陷下则徒灸之。陷下者脉血结于中。中有着血。血寒故宜灸之。不盛不虚。以经取之。寸口四倍
者。名曰内关。内关者。且大且数。死不治。必审察其本末之寒温。以验其脏腑之病。通其营输。乃可传于大数。大数
曰。盛则徒泻之。虚则徒补之。紧则灸刺。且饮药。陷下则徒灸之。不盛不虚。以经取之。所谓经治者。饮药。亦曰灸
刺。脉急则引脉大以弱则欲安静用力无劳也。
前路纡徐。后路整肃。极奔放又极谨严。字里行间具阴阳开合之妙。此篇约万病延医之法于人迎寸口。惜今失传不
能用也。合难经覆溢关格之义。参之人迎似关前寸口。似即关后。其以大小倍数分三阴三阳。当是浮中沉之事也。恨无
明文可证之。
（《经脉篇》中引作“禁脉”）
雷公向黄帝问道：“学生有幸拜师受业，通晓了《九针》和六十篇经文。早晚勤奋修习，近的篇章竹简绳断，远的简片积满灰尘。然而我仍诵读不停，但尚未完全理解其中的深意。《外揣》篇说将繁杂的内容归结为统一的整体，我不明白这是什么意思。大道广大无边无际，细微之处无内无外，大小没有极限，高下没有标准，如何将其归纳约束呢？人的才智力量，有的深厚有的浅薄，智慧思虑狭隘肤浅，不能达到博大深奥的境界。像我这样勉强自学的人，担心这些知识会散失在后世，在子孙中断绝。冒昧请问，如何对其进行约简概括？”
黄帝说：“问得好啊！这是先师所禁忌的，是私下传授的知识，是割臂歃血立下的盟誓。如果你想要得到它，为什么不斋戒呢？”
雷公拜了两拜站起来说：“我恭敬地听从您的命令。”于是斋戒住宿三天后，再次请求说：“冒昧请问，今天是正阳之日，学生愿意接受盟誓。”
黄帝便与他一起进入斋室，割破手臂，用口沾血立誓。黄帝亲自祝告说：“今天是正阳之日，歃血传授医方，有敢违背此誓言的人，将反过来遭受灾殃。”
雷公拜了两拜说：“学生接受了。”
黄帝左手握住他的手，右手递给他书卷，说：“谨慎啊，谨慎啊！我为你讲解。凡是针刺的道理，以经脉为起点，推究其循行路线，了解其度量标准。向内刺治五脏，向外刺治六腑，审察卫气，因为卫气是百病的根源。调治各种虚实状态，虚实平衡了才能停止。泻除血络中的瘀血，直到血液流尽就不会有危险了。”
雷公说：“这些我都已经通晓，不知道您所讲的‘约’（约简概括）是指什么。”
黄帝说：“约简方剂，就像捆扎口袋一样。口袋满了如果不捆扎，就会泄漏；方剂形成了如果不加以约简，神妙的作用就不能具备。”
雷公说：“希望能为下等资质的人讲解，不要等到满了才去约简。”
黄帝说：“在内容未充实之前就知道如何约简，可以称为工匠；但不能作为天下的老师。”
雷公说：“希望能听听如何成为工匠的标准。”
黄帝说：“寸口脉主要反映体内（阴分）的情况，人迎脉主要反映体表（阳分）的情况。两者相互呼应，往来节奏一致，像拉紧的绳子一样，大小均衡相等。春夏季节人迎脉略微偏大，秋冬季节寸口脉略微偏大，像这样的人，叫做平人（健康人）。
人迎脉比寸口脉大一倍，病在足少阳经；如果兼见躁动不安，病在手少阳经。
人迎脉比寸口脉大二倍，病在足太阳经；如果兼见躁动不安，病在手太阳经。
人迎脉比寸口脉大三倍，病在足阳明经；如果兼见躁动不安，病在手阳明经。
脉象盛大则表现为热证，脉象虚弱则表现为寒证；脉象紧束则表现为痛痹；脉象代（间歇）则表现为病情时轻时重。
实证用泻法，虚证用补法。
脉紧且痛，取分肉部位治疗；脉代，取血络放血，并配合服用药物。
脉气下陷，用灸法治疗。
不盛不虚的病症，直接取本经穴位治疗，这叫作经刺。
人迎脉大四倍的，脉势盛大且急促，名叫溢阳。溢阳属于外格证，难以治愈，预后不良。必须仔细审查疾病的根本和表象，观察寒热变化，以此验证脏腑的病变。
寸口脉比人迎脉大一倍，病在足厥阴经；如果兼见躁动不安，病在手厥阴心包经。
寸口脉比人迎脉大二倍，病在足少阴经；如果兼见躁动不安，病在手少阴经。
寸口脉比人迎脉大三倍，病在足太阴经；如果兼见躁动不安，病在手太阴经。
脉盛则出现胀满、寒中（脾胃虚寒）、饮食不化；脉虚则出现热中、排泄物糜烂、气短、小便颜色改变。
脉紧则表现为痛痹；脉代则表现为疼痛时发时止。
实证用泻法，虚证用补法。
脉紧，先针刺后施灸；脉代，先取血络放血然后调理。
脉气下陷，只施灸法。脉气下陷是因为血脉在中焦凝结，中有瘀血停留，因血寒的缘故适宜用灸法。
不盛不虚的病症，直接取本经穴位治疗。
寸口脉大四倍的，名叫内关。内关证的特点是脉势盛大且急促，预后不良，难以治愈。必须仔细审查其根本与表象的寒温变化，以验证脏腑的病变。疏通营气和输穴，才可以传授给大通之人。
通用的原则是：实证只使用泻法，虚证只使用补法；脉紧用灸法和针刺，并配合服用药物；脉气下陷只施灸法；不盛不虚的病症，直接取本经穴位治疗。所谓经治，即服用药物，也称为灸刺。
脉急则牵引脉道变大，脉弱则希望安静，用力不可过度劳累。”
前文叙述曲折舒缓，后文论述整齐严肃，极尽奔放之态又极其严谨。字里行间蕴含阴阳开合的妙理。本篇将万病延医的方法约简于对比人迎和寸口脉，可惜如今已失传无法使用了。结合《难经》中覆脉、溢脉、关格的意义，参悟到人迎脉似乎对应关前的寸口，寸口似乎对应关后的尺部。通过脉象大小的倍数来区分三阴三阳，这应当是关于浮、中、沉取脉法的事情。遗憾的是没有明确的文字证据可以证实这一点。
(The passage is cited as "Jin Mai" in the *Jing Mai* chapter.)
Leigong asked Huangdi, "Your humble student has had the honor of receiving instruction and has mastered the *Nine Needles* and sixty chapters of scriptures. I study diligently from dawn to dusk; for the nearby texts, the binding cords have broken, and for the older ones, the bamboo slips are covered with dust. Yet I continue to recite them without ceasing, though I have not yet fully comprehended their meaning. The *Wai Chuai* chapter states that all complex matters should be unified into one principle, but I do not understand what this means. The Great Way is boundless on the outside and inexhaustible on the inside; there is no limit to size or measure of height and depth. How can they be constrained? Human talent and strength vary, some profound and some shallow; wisdom and thought may be narrow and superficial, unable to reach broad and profound depths. For someone like me who forces himself to learn, I fear these teachings will scatter in later generations and cease among descendants. I dare to ask: how can they be summarized and simplified?"
Huangdi said, "Excellent question! This was prohibited by our former masters; it is knowledge passed privately through an oath of cutting arms and drinking blood. If you wish to receive it, why do you not purify yourself through fasting?"
Leigong bowed twice and rose, saying, "I respectfully heed your command." He then fasted and stayed overnight for three days before requesting again, "Dare I ask: today is the day of pure Yang. Your humble student wishes to accept the oath."
Huangdi entered the purification chamber with him, cut his arm, and applied blood to his lips. Huangdi personally invoked, "Today is the day of pure Yang; we drink blood to transmit the formulas. Whoever dares to betray these words shall suffer the consequences in return."
Leigong bowed twice and said, "Your humble student accepts."
Huangdi held Leigong's hand with his left and handed him the book with his right, saying, "Be cautious, be cautious! I will explain to you. In all principles of acupuncture, begin with the meridians. Investigate their pathways, know their measurements. Internally treat the Five Zang organs, externally treat the Six Fu organs. Examine the Wei Qi (Defensive Qi), for it is the mother of all diseases. Regulate deficiency and excess; only when balanced should you stop. Drain the collateral vessels until the blood is exhausted, and there will be no danger."
Leigong said, "I have already mastered these points. I do not know what you mean by 'summarizing' (Yue)."
Huangdi said, "Summarizing a prescription is like tying up a bag. If a full bag is not tied, its contents will leak. If a prescription is formed but not summarized, its spiritual efficacy cannot be contained."
Leigong said, "I wish for those of inferior capacity not to wait until full before summarizing."
Huangdi said, "To summarize before the content is full qualifies one as a craftsman (Gong), but not as a teacher for the world."
Leigong said, "I wish to hear what constitutes a craftsman."
Huangdi said, "The Cunkou pulse primarily reflects internal conditions (Yin), while the Yingyang pulse primarily reflects external conditions (Yang). They should correspond to each other, coming and going together rhythmically, like a taut rope, equal in magnitude. In spring and summer, the Yingyang pulse is slightly larger; in autumn and winter, the Cunkou pulse is slightly larger. Such a person is called a Ping Ren (healthy person).
If the Yingyang pulse is one times larger than the Cunkou pulse, the disease is in the Foot Shaoyang channel; if accompanied by restlessness, it is in the Hand Shaoyang channel.
If the Yingyang pulse is two times larger, the disease is in the Foot Taiyang channel; if accompanied by restlessness, it is in the Hand Taiyang channel.
If the Yingyang pulse is three times larger, the disease is in the Foot Yangming channel; if accompanied by restlessness, it is in the Hand Yangming channel.
Excess manifests as heat; deficiency manifests as cold. Tightness indicates painful obstruction (Tong Bi). Intermittent (Dai) pulses indicate symptoms that fluctuate between severe and mild.
For excess, use draining methods; for deficiency, use tonifying methods.
For tightness and pain, treat the muscle spaces (Fen Rou); for intermittent pulses, drain the collateral vessels and administer herbal medicine.
For sinking/depressed pulses, use moxibustion.
For conditions that are neither excess nor deficiency, treat using the affected meridian directly; this is called Jing Ci (Meridian Puncture).
If the Yingyang pulse is four times larger, appearing both large and rapid, it is named Yi Yang (Overflowing Yang). Yi Yang constitutes Wai Ge (External Gridlock). It is difficult to treat and carries a poor prognosis. One must carefully examine the root and branch, observe cold and heat, to verify the pathological state of the Zang and Fu organs.
If the Cunkou pulse is one time larger than the Yingyang pulse, the disease is in the Foot Jueyin channel; if accompanied by restlessness, it is in the Hand Jueyin (Pericardium) channel.
If the Cunkou pulse is two times larger, the disease is in the Foot Shaoyin channel; if accompanied by restlessness, it is in the Hand Shaoyin channel.
If the Cunkou pulse is three times larger, the disease is in the Foot Taiyin channel; if accompanied by restlessness, it is in the Hand Taiyin channel.
Excess leads to distension and fullness, cold in the middle (Spleen/Stomach deficiency-cold), and indigestion. Deficiency leads to heat in the middle, putrid discharge, shortness of breath, and changes in urine color.
Tightness indicates painful obstruction; intermittent pulses indicate pain that comes and goes.
For excess, use draining methods; for deficiency, use tonifying methods.
For tightness, puncture first then apply moxibustion; for intermittent pulses, drain the collaterals first then regulate.
For sinking pulses, use moxibustion alone. Sinking occurs because blood coagulates in the interior, with stasis remaining; due to cold in the blood, moxibustion is appropriate.
For conditions that are neither excess nor deficiency, treat using the affected meridian directly.
If the Cunkou pulse is four times larger, it is named Nei Guan (Internal Obstruction). Nei Guan is characterized by a pulse that is both large and rapid. It is difficult to treat and carries a poor prognosis. One must carefully examine the cold and warmth of the root and branch to verify the pathological state of the Zang and Fu organs. By unblocking the Ying (Nutritive) and Shu (Stream) points, one can transmit this to those with great understanding.
The general principle is: For excess, use only draining methods; for deficiency, use only tonifying methods; for tightness, use moxibustion and acupuncture, along with herbal medicine; for sinking pulses, use moxibustion alone; for conditions that are neither excess nor deficiency, treat using the affected meridian directly. What is called Jing Zhi involves administering herbs, also referred to as moxibustion and acupuncture.
When the pulse is urgent, it pulls the vessel to appear larger; when weak, one desires tranquility and should avoid excessive exertion."
The preceding narrative is winding and leisurely, while the subsequent discourse is orderly and solemn, exhibiting both unrestrained freedom and strict rigor. Between the lines lies the subtlety of Yin-Yang opening and closing. This chapter summarizes the methods for treating myriad diseases through the comparison of the Yingyang and Cunkou pulses. Alas, it is now lost and cannot be used. Combining this with the meanings of Fu Mai (Reversal Pulse), Yi Mai (Overflowing Pulse), and Guan Ge (Gridlock) from the *Nan Jing*, it appears that the Yingyang pulse corresponds to the Cun position anterior to the Guan, and the Cunkou corresponds to the Chi position posterior to the Guan. Using the magnitude multiples to distinguish the Three Yin and Three Yang channels likely pertains to the techniques of floating, middle, and deep palpation. It is regrettable that there is no explicit textual evidence to prove this.