夫流注者，为刺法之深源，作针术之大要，是故流者行也；注者住也。盖流者要知经脉
之行
流也；注者谓十二经脉各至本时，皆有虚实邪正之气，注于所括之穴也。夫得时谓之开，失
时谓之合。夫开者针之必除其病，合者刺之难愈其疾，可不明此二者乎?况经气内干五脏，
外应支节，针刺之道，经络为始。若识经脉，则诸行气部分，脉之短长，血气多少，行之逆
顺，祛逐有过，补虚泻实，则万举万痊。若夫经脉之源而不知，邪气所在而不辨，往往病在
阳明，反攻少阴，疾在厥阴，却和太阳，遂致贼邪未除，本气受弊，以此推之，经脉之理不
可不通也。昔圣人深虑此者，恐后人劳而少功也，广因闲暇之际，爰取前经，以披旧典，缘
柯摘叶，采摭精华，以明流注之幽微，庶免讨寻之倦怠。不揆荒拙，列图于后，凡我同声之
者，见其违阙，改而正之，庶行之久远而无弊焉，不亦宜乎?
\r平人气象论经隧周环图\p06-d18a1.bmp\r
经脉一周于身，内长一十六丈二尺。人一呼脉行三寸，一吸脉行三寸，呼吸定息，脉行
六寸
，计二百七十定息，气可环周。然昼五十荣卫以一万三千五百息，则气脉都行八百一十丈。
如是则应天常度，脉气无不及太过，气象平调，故曰平人也。
凡刺之理，经脉为始。经脉者，所以能决死生，处百病，调虚实，不可不通也。夫经气
者，
内干五脏，而外络支节。其浮气不循经者，为卫气；精专行于经隧者，为荣气。阴阳相随，
外内相贯，如环之无端。常以平旦为纪，其脉始从中焦手太阴出，注于手阳明，上行注足阳
明，下行至跗上，注大趾间，与足太阴合。上行抵脾，从脾注心，中循手少阴，出腋下臂，
注小指，合手太阳；上行乘腋出 ，内注目内 ，上巅下项，合足太阳；循脊下尻，下行注
小指之端，循足心注足少阴；上行注肾注心，外散于胸中，循手心主脉，出腋下臂，入两筋
之间，入掌中，出中指之端，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，出胁注足少阳；下行至跗上，复从跗注大趾间，合足厥阴；上行至肝，从肝上注肺
中，复出于手太阴。此荣气之行也，逆顺之常。荣气之行，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，须卫气所在，然后迎随，以明补泻，此之谓也
。
所谓“流注”，是针刺疗法的深远源头，也是针灸技术的关键要点。因此，“流”指的是运行；“注”指的是停留。大概来说，“流”要求了解经脉之气的运行规律；“注”是指十二经脉在各自对应的时辰中，都有虚实、邪正之气注入到所属的穴位中。顺应时机称为“开”，错过时机称为“合”。处于“开”的状态时，施针必然能去除疾病；处于“合”的状态时，施针难以治愈疾病，难道可以不明了这两者吗？况且经气在内联系五脏，在外对应四肢关节，针刺之道，以经络为起点。如果认识了经脉，那么对于各部位气血的运行情况、脉管的长短、血气的多少、运行的逆顺，以及祛除病邪、补虚泻实等原则，就能做到万无一失，每次治疗都能痊愈。如果对经脉的源流不知晓，对邪气所在不辨别，往往病在阳明经，却反向针刺少阴经；病在厥阴经，却去调和太阳经，从而导致贼邪未除，本气受损。由此推论，经脉的道理不可不通晓。
从前圣人对此深思熟虑，是担心后人劳而无功。阎明广趁着闲暇之时，选取前代经典，披阅旧有典籍，沿循枝干摘取树叶，采集精华，以阐明流注理论的幽深微妙之处，希望免除寻索过程中的倦怠。不自量力地愚拙，列出图表在后面，凡是与我志同道合的人，看到其中的缺失或错误，加以修改纠正，使得这一理论能够长久施行而不出弊端，不也是合适的吗？
平人气象论经隧周环图：
经脉在全身循环一周，长度为一十六丈二尺。人一呼气，脉气运行三寸；一吸气，脉气运行三寸；一次呼吸定息（即一呼一吸之间），脉气运行六寸。共计二百七十次定息，气即可环绕周身一圈。然而白天五十个周期，荣卫之气通过一万三千五百次呼吸，脉气总共运行八百一十丈。这样便符合天道的常规度数，脉气没有不足也没有太过，气象平和协调，所以称为“平人”（健康正常人）。
大凡针刺的原理，以经脉为起点。经脉，之所以能决断生死，处理各种疾病，调节虚实，是不可不通晓的。经气在内关联五脏，在外联络四肢关节。其中浮散而不循行于经脉的，称为卫气；精纯专一而行于经隧中的，称为荣气（营气）。阴阳相互跟随，内外相互贯通，像圆环一样没有端点。通常以清晨平旦时刻为纪始，脉气开始从中焦的手太阴肺经发出，注入手阳明大肠经，上行注入足阳明胃经，下行至足背，注入大趾间，与足太阴脾经相合。上行抵达脾脏，从脾脏注入心脏，中间循行手少阴心经，出于腋下臂部，注入小指，与手太阳小肠经相合；上行经过腋窝，出于内眼角，上达头顶，下项部，与足太阳膀胱经相合；循脊柱下行至尾骨，下行注入小趾末端，循足心注入足少阴肾经；上行注入肾脏，再注入心脏，外散于胸中，循行手厥阴心包经，出于腋下臂部，进入两筋之间，进入掌中，出于中指末端，返回注入无名指末端，与手少阳三焦经相合；上行注入膻中，散布于三焦，从三焦注入胆经，出于胁肋注入足少阳胆经；下行至足背，又从足背注入大趾间，与足厥阴肝经相合；上行至肝脏，从肝脏上注于肺中，再次出于手太阴肺经。这就是荣气的运行，这是逆顺的正常规律。荣气的运行，总是循行于其所属的经脉。周身经脉的长度是一十六丈二尺，一天一夜运行八百一十丈，共计五十个周次，循环于全身。卫气则不循行于固定的经脉。白天行于阳分，夜晚行于阴分。行于阳分是在各条阳经中运行，行于阴分是在各条阴脏中运行。大凡针刺的方法，必须根据卫气所在的位置，然后运用迎随补泻法，来明确补虚泻实的操作，说的就是这个道理。
The term "Liu Zhu" (Flow and Pouring) refers to the profound source of acupuncture techniques and the major essence of needling arts. Therefore, "Liu" (Flow) denotes movement; "Zhu" (Pouring/Stationing) denotes standing still or accumulation. Generally speaking, understanding "Liu" requires knowing the movement of Qi in the meridians; "Zhu" refers to the fact that at their respective corresponding times, the Twelve Meridians have Qi of deficiency/excess and pathogenic/righteous nature pouring into their specific acupoints. Adhering to the correct time is called "Kai" (Opening); missing the time is called "He" (Closing). When in the state of "Kai", needling will necessarily eliminate the disease; when in the state of "He", needling will hardly cure the illness. Can one fail to understand these two principles? Moreover, meridian Qi internally connects with the Five Zang Organs and externally corresponds to the limbs and joints. The way of acupuncture and moxibustion begins with the meridians. If one comprehends the meridians, then regarding the distribution of Qi in various parts, the length of vessels, the quantity of blood and Qi, the direction of flow (reverse or smooth), the expulsion of pathological factors, and the methods of tonifying deficiency and draining excess, one can achieve success in every attempt and complete recovery in every case. However, if one does not know the origin of the meridians and fails to distinguish the location of pathogenic Qi, often treating the Yangming channel when the disease is there by wrongly stimulating the Shaoyin channel, or harmonizing the Taiyang channel when the disease is in the Jueyin channel, this leads to the situation where the invasive pathogen remains while the original healthy Qi suffers damage. From this, it can be deduced that the principles of meridians must be thoroughly understood.
In the past, the Sages deeply considered this matter, fearing that future generations would labor in vain. Yan Mingguang, taking advantage of leisure time, selected previous classics, reviewed ancient texts, followed branches to pluck leaves, and collected essences to clarify the subtle mysteries of Liu Zhu, hoping to avoid the fatigue of searching. Presuming upon my own humble inadequacy, I present the diagrams below. May those of like mind who see any deficiencies or errors correct them, so that this knowledge may be practiced for a long time without detriment. Is this not appropriate?
Ping Ren Qi Xiang Lun Jing Sui Zhou Huan Tu (Diagram of the Circulation of Meridians and Collaterals in the Healthy Person):
Meridians circulate once around the body, with a total length of sixteen zhang and two chi. With each exhalation, pulse Qi moves three cun; with each inhalation, pulse Qi moves three cun. In one complete breath cycle (exhalation and inhalation together), pulse Qi moves six cun. Calculating two hundred and seventy complete breath cycles, Qi can circulate around the entire body. During the day, over fifty cycles, Ying and Wei Qi move through thirteen thousand five hundred breaths, and the pulse Qi travels a total of eight hundred and ten zhang. Thus, it corresponds to the constant measure of Heaven, ensuring that pulse Qi is neither insufficient nor excessive, and the physiological state is balanced and harmonious; hence, such a person is called a "Ping Ren" (Healthy Person).
The principle of all acupuncture treatments begins with the meridians. Meridians are capable of determining life and death, managing hundreds of diseases, and regulating deficiency and excess; therefore, they must be thoroughly understood. Meridian Qi internally connects with the Five Zang Organs and externally links with the limbs and joints. The floating Qi that does not follow the meridians is called Wei Qi (Defensive Qi); the pure and concentrated Qi that travels within the meridian tunnels is called Ying Qi (Nutritive Qi). Yin and Yang follow each other, penetrating inside and outside, forming a circle without beginning or end. Usually, the cycle starts at dawn (Ping Dan). The pulse Qi originates from the Middle Jiao, emerges from the Hand-Taiyin Lung Channel, pours into the Hand-Yangming Large Intestine Channel, ascends to pour into the Foot-Yangming Stomach Channel, descends to the dorsum of the foot, pours into the space between the big toe, and merges with the Foot-Taiyin Spleen Channel. It ascends to reach the Spleen, pours from the Spleen into the Heart, follows the Hand-Shaoyin Heart Channel, emerges from the axilla and arm, pours into the little finger, and merges with the Hand-Taiyang Small Intestine Channel. It ascends through the axilla, emerges at the inner canthus of the eye, reaches the vertex, descends the neck, and merges with the Foot-Taiyang Bladder Channel. It follows the spine down to the sacrum, descends to the tip of the little toe, follows the sole of the foot, and pours into the Foot-Shaoyin Kidney Channel. It ascends to pour into the Kidney, then into the Heart, scatters externally in the chest, follows the Hand-Jueyin Pericardium Channel, emerges from the axilla and arm, enters between the two tendons, enters the palm, emerges at the tip of the middle finger, returns to pour into the tip of the ring finger, and merges with the Hand-Shaoyang Sanjiao Channel. It ascends to pour into the Dan Zhong (Chest Center), scatters into the Sanjiao (Triple Burner), pours from the Sanjiao into the Gallbladder Channel, emerges from the hypochondrium to pour into the Foot-Shaoyang Gallbladder Channel. It descends to the dorsum of the foot, again pours from the dorsum into the space between the big toes, and merges with the Foot-Jueyin Liver Channel. It ascends to the Liver, pours from the Liver upward into the Lungs, and re-emerges from the Hand-Taiyin Lung Channel. This is the circulation of Ying Qi, representing the normal pattern of reverse and forward flow. The circulation of Ying Qi always follows its respective meridian. The total length of the meridians around the body is sixteen zhang and two chi. In one day and night, it travels eight hundred and ten zhang, completing fifty cycles around the body. Wei Qi, however, does not follow fixed meridians. During the day, it travels in the Yang aspects; at night, it travels in the Yin aspects. Traveling in Yang means moving through the various Yang meridians; traveling in Yin means moving through the various Zang organs. The method of acupuncture requires identifying the location of Wei Qi, and then applying the techniques of Ying-Sui (Following and Opposing) to clarify tonification and sedation. This is what is meant.