论曰经脉者，其气始从中焦，注手太阴阳明，阳明注足阳明太阴，太阴注手少阴太阳，
太阳注足太阳少阴，少阴注手心主少阳，少阳注足少阳厥阴，厥阴复会于中焦，注手太阴，
此荥气之序也，营气之行，常循其经，周身之度一十六丈二尺，一日一夜行八百一十丈，
计五十度周于身，卫气则不循其经焉，昼则行阳，夜行于阴，行阳者行诸经，行阴者行诸脏
，凡刺之道，须候卫气所在，然后迎随以明补，然营卫之行，末始相从，则血气之分，亦
各有在，一脉之间，有所谓是动者，有所谓所生病者，此气血之异也，经曰，刺营无伤卫，
刺卫无伤营，针阳者卧针而刺之，针阴者摄按气散而内针，兹其要妙，营卫之外有浮络者，
有经筋者，又有别络者，其生病各不同，刺法亦宜有异焉，刺齐论所谓刺骨无伤筋，刺筋无
伤肉，刺肉无伤脉，刺脉无伤皮，刺皮无伤肉，刺肉无伤筋，刺筋无伤骨，是也，知此乃知
浅深之齐，气血之分，故十二经立其常，十五络通其变，邪在经则巨刺，邪在络则缪刺，邪
在营则调之血，邪在卫则调之气，邪在筋则劫刺之，夫然后原九针之宜，行十二刺之节，明
五变之理，审其部分，刺道思过半矣，今于逐脉之下，载其经穴，与其病证，兼及浮络经筋
之病，共为一编，窍穴虽同，而浅深各有部分，在用针者以意审之。
论述说：经脉之气，起始于中焦，注入手太阴肺经和手阳明大肠经；手阳明大肠经注入足阳明胃经和足太阴脾经；足太阴脾经注入手少阴心经和手太阳小肠经；手太阳小肠经注入足太阳膀胱经和足少阴肾经；足少阴肾经注入手厥阴心包经和手少阳三焦经；手少阳三焦经注入足少阳胆经和足厥阴肝经；足厥阴肝经再次会合于中焦，注入手太阴肺经。这是荣气（行于脉中的精气）运行的次序。营气的运行，总是沿着经脉进行，周身经脉总长度为十六丈二尺，一昼夜运行八百一十丈，共计五十周于全身。卫气（行于脉外的阳气）则不沿固定经脉运行，白天行于阳分（体表、六腑），夜晚行于阴分（体内、五脏）。行于阳分是运行于各条经脉，行于阴分是运行于各个脏腑。凡是针刺的方法，必须等候卫气所在之处，然后采用迎随补泻法来明确补益或泻实。然而营卫的运行，并非始终相随，因此血与气各有其分布部位。在一脉之中，有所谓“是动”病（因经气变动而生的病），有所谓“所生病”（本经所属脏腑或循行部位发生的病），这是气血病变的差异。经文说：刺营分不要伤及卫分，刺卫分不要伤及营分。针刺阳分穴位时，应卧针斜刺；针刺阴分穴位时，应先按压使经气散开再进针，这就是其中的精妙之处。在营卫之外，还有浮络（浅表的小血管）、经筋（筋肉系统）以及别络（较大的分支络脉），它们发生的疾病各不相同，针刺方法也应当有所不同。《刺齐论》所说的“刺骨不要伤筋，刺筋不要伤肉，刺肉不要伤脉，刺脉不要伤皮，刺皮不要伤肉，刺肉不要伤筋，刺筋不要伤骨”，指的就是这个原则。懂得这些，就知道深浅的界限和气血的区别。所以十二经脉确立常道，十五络脉通达变化。邪气在经脉，用巨刺法（左病取右，右病取左的交叉刺法）；邪气在络脉，用缪刺法（左病取右，右病取左的点刺出血法）；邪气在营分，调理血液；邪气在卫分，调理气机；邪气在经筋，用劫刺法（速进速出的刺法）。这样之后，才能推究九针的适宜用法，施行十二刺的节度，阐明五变之理，审察病位部分，那么针刺之道就掌握得差不多了。现在在各条经脉之下，记载其经穴及其病证，兼及浮络、经筋的疾病，共编为一卷。虽然窍穴相同，但深浅各有部位区分，在于施针者用心审察。
It is stated that the Qi of the meridians originates from the Middle Jiao (Middle Burner), flows into the Hand-Taiyin Lung Meridian and Hand-Yangming Large Intestine Meridian; the Hand-Yangming Large Intestine Meridian flows into the Foot-Yangming Stomach Meridian and Foot-Taiyin Spleen Meridian; the Foot-Taiyin Spleen Meridian flows into the Hand-Shaoyin Heart Meridian and Hand-Taiyang Small Intestine Meridian; the Hand-Taiyang Small Intestine Meridian flows into the Foot-Taiyang Bladder Meridian and Foot-Shaoyin Kidney Meridian; the Foot-Shaoyin Kidney Meridian flows into the Hand-Jueyin Pericardium Meridian and Hand-Shaoyang Sanjiao Meridian; the Hand-Shaoyang Sanjiao Meridian flows into the Foot-Shaoyang Gallbladder Meridian and Foot-Jueyin Liver Meridian; the Foot-Jueyin Liver Meridian returns to meet at the Middle Jiao, and then flows into the Hand-Taiyin Lung Meridian. This is the sequence of Ying Qi (Nutritive Qi) circulation. The circulation of Ying Qi always follows the meridians. The total length of the meridians throughout the body is sixteen zhang and two chi. In one day and night, it circulates 810 zhang, completing fifty cycles around the body. Wei Qi (Defensive Qi), however, does not follow fixed meridians. During the day, it travels in the Yang aspect (exterior, Six Fu Organs); at night, it travels in the Yin aspect (interior, Five Zang Organs). Traveling in Yang involves moving through the various meridians; traveling in Yin involves moving through the various organs. Regarding acupuncture methods, one must wait for the location of the Wei Qi before applying the Ying-Sui (Following and Opposing) techniques to clarify tonification or sedation. However, the circulation of Ying and Wei Qi does not always proceed together; thus, Blood and Qi have their respective distributions. Within a single meridian, there are conditions referred to as "Shi Dong" diseases (illnesses arising from the movement/disorder of meridian Qi) and "Suo Sheng Bing" diseases (illnesses occurring in the organs belonging to or along the course of the meridian); this reflects the distinction between Qi and Blood pathologies. The Classic states: When needling Ying, do not injure Wei; when needling Wei, do not injure Ying. For needling Yang points, the needle should be inserted obliquely (lying flat against the skin); for needling Yin points, the area should be pressed to disperse the Qi before inserting the needle. This constitutes the essence of the technique. Beyond Ying and Wei, there are Floating Collaterals (superficial collateral vessels), Jing Jin (Muscle Regions/Tendons), and Bie Luo (Major Branching Collaterals). Their pathological manifestations differ, and thus their needling methods should also vary. As stated in the *Ci Qi Lun* (Treatise on Needling Depth): "When needling bone, do not injure tendon; when needling tendon, do not injure flesh; when needling flesh, do not injure vessel; when needling vessel, do not injure skin; when needling skin, do not injure flesh; when needling flesh, do not injure tendon; when needling tendon, do not injure bone." Understanding these principles allows one to grasp the depth boundaries and the distinction between Qi and Blood. Therefore, the Twelve Primary Meridians establish the constant norms, while the Fifteen Collaterals facilitate variations. If pathogenic factors reside in the meridians, employ Ju Ci (Giant Puncture/Cross-Needling); if they reside in the collaterals, employ Miu Ci (Miu Puncture/Asymmetrical Puncture); if they reside in Ying, regulate the Blood; if they reside in Wei, regulate the Qi; if they reside in the Jing Jin, employ Jie Ci (Robbing Puncture/Rapid Puncture). Only then can one investigate the appropriate uses of the Nine Needles, practice the rhythms of the Twelve Needling Methods, elucidate the principles of the Five Transformations, and carefully examine the anatomical regions. In doing so, the art of needling will be largely mastered. Now, beneath each meridian description, we record its acupoints and associated syndromes, including diseases of the Floating Collaterals and Jing Jin, compiling them into one volume. Although the acupoints are identical, their depths and specific locations vary; it is up to the practitioner to discern these details with careful attention.