诸本无篇字。
出入之合 甲乙。合、作会。马云。或出阳经以入阴经。或出阴经以入阳经也。
日有十二辰（止）阴主夜 张云。十二辰。即十二支也在月为建。在日为时。天象定者为经。
动者为纬。子午当南北二极。居其所而不移。故为经。卯酉常东升西降。列宿周旋无已。故为纬。天分四面。
曰东西南北。一面七星。如角亢氐房心尾箕。东方七宿也。斗牛女虚危室璧。北方七宿也。
奎娄胃昴毕嘴参。西方七宿也。井鬼柳星张翼轸。南方七宿也。是为四七二十八星。房在卯中。昴在酉中。故
为纬。虚在子中。张在午中。故为经。自房至毕。其位在卯辰巳午未申。故属阳而主昼。自昴至尾。其位在酉
戌亥子丑寅。故属阴而主夜。
故卫气之行（止）周于五岁 甲乙。岁、作藏。张云。卫气之行于身者。一日一夜。凡五十周于身。天之
阳主昼。阴主夜。人之阳主腑。阴主脏。故卫气昼则行于阳分二十五周。夜则行于阴分二十五周。阳分者。言
表言腑。阴分者。言里言脏也。故夜则周于五脏。岁、当作脏。误也。志亦改作脏。
是故平旦阴尽（止）至小指之端 甲乙。作阴气尽。诸本足太阴、作足太阳。此本误。当改。张云。此
下言卫气昼行阳分。始于足太阳经。以周六腑而及于肾经。是为一周。太阳始于睛明。故出于目。然目者宗脉
之所聚。凡五脏六腑之精阳气。皆上走于目而为睛。故平旦阴尽。则阳气至目而目张。目张则卫气由睛明穴。
上头循项。下足太阳经之分。循背下行。以至足小趾端之至阴穴也。
其散者（止）下至手小指之间外侧 甲乙无锐 二字。及间字。手太阴诸本作手太阳。当改。张云。散
者散行者也。卫气之行。不循经相传。故始自目内 。而下于足太阳。其散者。自目锐 而行于手太阳也。下
至手小指之间外侧。少泽穴也。
其散者（止）注小指次指之间 张云。此自太阳行于足手少阳也。目锐 。足少阳瞳子 也。足小
趾次趾之间。窍阴穴也。
以上循手少阳之分侧（止）入五指之间 甲乙。五指上有足字。楼氏云。分侧二字。衍文也。其下当有
其散者三字。
张云。分侧当作外侧。小指下当有次指二字。谓手少阳关冲穴也。别者以上至耳者。此自少阳而行于手足阳明
也。合于颔脉。谓由承泣颊车之分。下注足阳明经。五指当作中指。谓厉兑穴也。
其散者（止）故为一周 甲乙。耳下下无一下字。楼氏云。下行阴分。下当作上。汪云。大指当作次指。
张云。手阳明之别者入耳。故从耳下行本经。大指下当有次指二字。谓商阳穴也。其至于足也。以下者。自阳
明入足心。出内踝者。由足少阴肾经以下行阴分也。少阴之别为跷脉。跷脉属于目内 。故复合于目。交于足
太阳之睛明穴。此卫气昼行之序。自手足六阳而终于足少阴经。乃为一周之数也。愚按、卫气之行。昼在阳分。
然又兼足少阴肾经。方为一周。考之邪客篇亦曰。卫气者昼日行于阳。夜行于阴。尝从足少阴之分。间行于五
脏六腑。然则无论昼夜。皆不离于肾经者何也。盖人之所本。惟精与气。气为阳也。阳必生于阴。精为阴也。
阴必生于阳。故营本属阴。必从肺而下行。卫本属阳。必从肾而上行。此即卫出下焦之义。而肾属水。水为气
之本也。故上气海在膻中。下气海在丹田。而人之肺肾两脏。所以为阴阳生息之根本。
日行一舍（止）与十分身之八 甲乙。一周上有于身二字。张云。此下言卫气营运之数也。天周二十八
舍。而一日一周。人之卫气。昼夜凡行五十周。以五十周为实。而用二十八归除之。则日行一舍。卫气当行一
周。与十分身之七分八厘五毫有奇为正数。此言一周。与十分身之八者。亦如天行过日一度。而犹有奇分也。
奇分义见后。舍、即宿也。按太史公律书。及天官等书。俱以二十八宿作二十八舍。曰舍者。为七政之所舍也。
日行二舍 张云。日行二舍。人气当行三周于身。与十分身之五分七厘一毫有奇为正数。云十分身之
六者。有奇分也。后仿此。
日行三舍 张云。人气当行五周。与十分身之三分五厘七毫有奇为正数。余者为奇分。
日行四舍 张云。人气当行七周。与十分身之一分四厘二毫有奇为正数。余者为奇分。
日行五舍 张云。人气当行八周。与十分身之九分二厘八毫为正数。余者为奇分。
日行六舍 张云。人气当行十周。与十分身之七分一厘四毫有奇为正数。余者为奇分。
日行七舍 楼氏云。在身二字。衍文。张云。人气当行十二周。与十分身之四分九厘有奇为正数。余
者为奇分。此一面七星之数也。简案、在身二字。诸本并有之。然推前后文例。必是衍文。
日行十四舍（止）阴受气矣 张本十分身之四字。作二注云。日行七舍为半日。行十四舍。则自房至毕
为一昼。人气当行二十五周为正数。今凡日行一舍。人气行一周。与十分身之八。则每舍当余一厘四毫有奇为
奇分。合十四舍而计之。共得十分身之二。是为一昼之奇分也。昼尽则阳尽。阳尽则阴受气而为夜矣。简案、
马志于日行舍数。细分而释之。然张注觉明备。故姑仍之。
为周 甲乙。周上有一字。张云。此言卫气夜行阴分。以相克为序。故肾心肺肝脾。相传为一周。而
复注于肾也。
行于阴脏 甲乙。阴脏、作身一字。注一云阴脏。马云。阴脏者。诸阴经也。
复合于目 张云。卫气行于阴分。二十五周则夜尽。
夜尽则阴尽。阴尽则人气复出于目之睛明穴。而行于阳分。是为昼夜五十周之度。
阴阳一日一夜（止）奇分不尽故也 甲乙。合有、作舍于。十分藏之二、作十分藏之四。注云。一
作二。上文十分藏之八。此言十分藏之四。疑有误。简案、上文如阳行则云十分身之四。（张改作二盖根据十分
藏之二而改之欤然至十分身之四则顺文释之殆为可疑）以此推之。阳经阴经。宜无参差。甲乙作四。似是。张
云。前日行十四舍。人气行二十五周为半日。凡得奇分者十分身之二。故此一昼一夜。日行二十八舍。人气行
五十周。合有奇分者。在身得十分身之四。在脏得十分藏之二。所谓奇分者。言气有过度不尽也。故人之起卧。
亦有早晏不同耳。楼氏云。右卫气之行昼行阳。则目张而寤。夜行阴则目瞑而寐。谨案、此节言平旦阳气之出
目。而下行于手足三阳也。皆一时分道并注。非有先后次第也。此经篇末。言水下一刻。人气在太阳。水下二
刻。人气在少阳。水下三刻。人气在阳明。水下四刻。人气在阴分者。则是先下太阳究竟。然后下少阳。候少
阳究竟。然后下阳明。候阳明究竟。方上行阴分。大与此节矛盾。盖衍文也。
不以期 甲乙作无已其。是。
分有多少 马云。春分后日长。秋分后日短。
以平旦为纪 张云。阴阳所交之候也。
水下百刻 甲乙。水上有漏字。无下字。
在于三阳（止）在阴分而刺之 甲乙作病在于阳分。必先候其气之加在于阳分而刺之。病在于阴分。
必先候其气之加在于阴分而刺之。
水下一刻（止）在阴分 张云。此以平旦为始也。太阳少阳阳明。俱兼手足两经为言。阴分则单以足少
阴经为言。此
卫气行于阳分之一周也。
水下五刻（止）水下八刻 张云。此卫气行于阳分二周也。
水下九刻（止）十二刻 张云。此卫气行于阳分三周也。
水下十三刻（止）十六刻 张云。此卫气行于阳分四周也。
水下十七刻（止）二十刻 张云。此卫气行于阳分五周也。
水下二十一刻（止）二十四刻 张云。此卫气行于阳分六周也。
水下二十五刻（止）此半日之度也 甲乙作此少半日之度也。张云。水下二十五刻。计前数凡六周
于身。而又兼足手太阳二经。此日行七舍。则半日之度也。按、前数二十五刻。得周日四分之一。而卫气之行。
止六周有奇。然则总计周日之数。惟二十五周于身。乃与五十周之义未合。意者水下一刻。人气在太阳者二周。
或以一刻作半刻。则正合全数。此中或有别解。惟后之君子再正。
从房至毕（止）日行半度 诸本作一十四舍。是。当改。甲乙。作从房至毕一十四度。水下五十刻。
半日之度也。从昴至心亦十四度。水下五十刻。终日之度也。张云。从房至毕十四舍为阳。主一昼之度。水下
当五十刻。从昴至心十四舍为阴。主一夜之度。亦水下五十刻。昼夜百刻。日行共少天一度。故此一昼五十刻。
日行于天者半度也。
回行一舍（止）七分刻之四 甲乙。回、作日。七、作十。注云。素问作七。张云。此言日度回行
一舍。则漏水当下三刻与七分刻之四。若以二十八归除分百刻之数。则每舍当得三刻。与十分刻之五分七厘一
毫四丝有奇。亦正与七分刻之四。毫忽无差也。此节乃约言二十八舍之总数。故不论宿度之有多寡也。
大要曰（止）天与地同纪 甲乙。无曰字。也下有则知二
字。行三阳行上。行、字作在。无下行字。天与地、作与天地。马云。之字衍。大要曰。日加于客宿之上。张
云。以日行之数。加于宿度之上。则天运人气。皆可知矣。此总结上文而言。人与天地同其纪也。
纷纷HT HT 史云。按太素音义。HT 、普巴切。字汇。HT 、音葩。引本经马云。纷纷然。HT HT
然。气虽似乱而有章。张云。言于纷纭丛杂之中。而条理不乱也。故终而复始。昼夜循环。无穷尽矣。
各版本中均无“篇”字。
出入之合（阴阳经气交接会合之处），出自《甲乙经》。“合”字，有的版本作“会”。马莳说：或是阳气从阳经进入阴经，或是阴气从阴经进入阳经。
太阳有十二时辰（此处省略中间论述），阴气主夜间。张景岳说：十二辰，就是十二地支。在月份上称为建，在日期上称为时。天象中固定不动的称为经。
运动变化的称为纬。子时和午时对应南北两极，处于中心位置而不移位，所以称为经。卯时和酉时经常东升西降，众星宿周而复始旋转不停，所以称为纬。天空分为四面。
称为东、西、南、北。每一面有七颗星宿，如角、亢、氐、房、心、尾、箕，这是东方七宿。斗、牛、女、虚、危、室、壁，这是北方七宿。
奎、娄、胃、昴、毕、嘴、参，这是西方七宿。井、鬼、柳、星、张、翼、轸，这是南方七宿。这就是四七二十八星宿。房宿位于卯位之中，昴宿位于酉位之中，所以
属于纬。虚宿位于子位之中，张宿位于午位之中，所以属于经。从房宿到毕宿，其位置在卯、辰、巳、午、未、申，所以属于阳而主白天。从昴宿到尾宿，其位置在酉、
戌、亥、子、丑、寅，所以属于阴而主夜晚。
所以卫气的运行（此处省略中间论述）一周期为五年，《甲乙经》中“岁”字，作“藏”。张景岳说：卫气在人体内的运行，一天一夜，总共在体内循环五十周。天的
阳气主白天，阴气主夜晚。人体的阳气主腑，阴气主脏。所以卫气白天在阳分运行二十五周，夜晚在阴分运行二十五周。阳分，指的是体表和腑；阴分，指的是体内和脏。所以夜晚则循环于五脏。这里的“岁”，应当是“脏”的意思。是错误的写法。张志聪也改作“脏”。
因此清晨时分阴气耗尽（此处省略中间论述）直到足小趾末端，《甲乙经》作“阴气尽”。各版本中足太阴经，有的版本作足太阳经。这个版本有误，应当改正。张景岳说：这
下面讲的是卫气白天行于阳分。起始于足太阳膀胱经，环绕六腑后到达肾经，这是一周。足太阳经起始于睛明穴，所以出于眼睛。然而眼睛是众多经脉汇聚的地方。凡是五脏六腑的精气和阳气，都向上汇聚于眼睛而形成视觉。所以清晨阴气耗尽，
阳气就到达眼睛而使人睁眼。眼睛睁开，卫气就从睛明穴出发，上行头部沿颈部，下行足太阳膀胱经的分野，沿着背部向下，直到足小趾末端的至阴穴。
其中散行的部分（此处省略中间论述）下行到手小指之间的外侧，《甲乙经》中没有“锐”和“间”两个字。手太阴经，各版本多作手太阳经，应当改正。张景岳说：散行者，是指散漫运行的卫气。卫气的运行，不遵循经脉依次相传的规律。所以起始于目内眦，而下行至足太阳经。其散行的部分，自目外眦而行于手太阳经。下
行至手小指之间的外侧，即少泽穴。
其散行的部分（此处省略中间论述）注入小指和次指之间。张景岳说：这是从足太阳经行于足少阳胆经和手少阳三焦经。目外眦，是足少阳胆经的瞳子髎穴。足小
指和次趾之间，是窍阴穴。
以上沿着手少阳三焦经的外侧（此处省略中间论述）进入五指之间，《甲乙经》中“五指”上有“足”字。楼全善说：“分侧”二字，是衍文（多余的文字）。下面应当有
“其散者”三个字。
张景岳说：“分侧”应当作“外侧”。“小指”下应当有“次指”二字，指的是手少阳三焦经的关冲穴。别行的支脉向上到达耳朵的，这是从少阳经行于手阳明大肠经和足阳明胃经。
会合于颔部的脉道，指的是由承泣穴、颊车穴的分野，向下注入足阳明胃经。“五指”应当作“中指”，指的是厉兑穴。
其散行的部分（此处省略中间论述）所以构成一周，《甲乙经》中“耳下”下没有“下”字。楼全善说：下行入阴分，“下”字应当作“上”。汪昂说：大指应当作次指。
张景岳说：手阳明大肠经的别络进入耳朵，所以从耳朵下行本经。“大指”下应当有“次指”二字，指的是商阳穴。其至于足部，所谓“以下者”，是从阳明经入足心，出内踝的，是由足少阴肾经以下行于阴分。少阴经的别络为跷脉。跷脉属于目内眦。所以再次会合于眼睛，交于足太阳膀胱经的睛明穴。这是卫气白天运行的次序。自手足六阳经终于足少阴肾经，这才构成一周的数量。我按：卫气的运行，白天在阳分，
然而又兼行足少阴肾经，才构成一周。考证《灵枢·邪客》篇也说：卫气，白天行于阳分，夜晚行于阴分。曾经从足少阴经的分野，间行于五脏六腑。既然如此，那么无论白天黑夜，都不离开肾经的原因是什么呢？大概人的根本，只有精和气。气属于阳，阳必定生于阴。精属于阴，阴必定生于阳。所以营气本属阴，必须从肺脏向下运行；卫气本属阳，必须从肾脏向上运行。这就是“卫出下焦”的含义。而肾属水，水是气的根本。所以上气海在膻中，下气海在丹田。而人的肺肾两脏，之所以成为阴阳生长消长的根本。
太阳每天运行一个星宿（此处省略中间论述）相当于身体长度的十分之八，《甲乙经》中“一周”上有“于身”二字。张景岳说：这下面讲的是卫气运行的数量。天体圆周有二十八个星宿，太阳一天绕天一周。人的卫气，昼夜总共运行五十周。以五十周为实数，用二十八去除它，那么太阳每运行一个星宿，卫气应当运行一周。与身体长度的七分八厘五毫多一点为正数。这里说一周，与身体长度的十分之八，也就像天体运行超过太阳一度，还有余分一样。
余分的含义见后文。“舍”，就是“宿”。按司马迁《史记·律书》，以及《天官书》等书籍，都以二十八宿作为二十八舍。称为“舍”的原因，是因为它是七星（日月五星）停留的地方。
太阳运行两个星宿。张景岳说：太阳运行两个星宿，人气当在体内运行三周。与身体长度的五分七厘一毫多一点为正数。说十分之六，是有余分。后文仿照此例。
太阳运行三个星宿。张景岳说：人气当运行五周。与身体长度的三分五厘七毫多一点为正数。其余的是余分。
太阳运行四个星宿。张景岳说：人气当运行七周。与身体长度的一分四厘二毫多一点为正数。其余的是余分。
太阳运行五个星宿。张景岳说：人气当运行八周。与身体长度的九分二厘八毫为正数。其余的是余分。
太阳运行六个星宿。张景岳说：人气当运行十周。与身体长度的七分一厘四毫多一点为正数。其余的是余分。
太阳运行七个星宿。楼全善说：“在身”二字，是衍文。张景岳说：人气当运行十二周。与身体长度的四分九厘多一点为正数。其余的是余分。这是北面七星宿的数量。简案：“在身”二字，各版本都有。但推究前后文的体例，必定是衍文。
太阳运行十四个星宿（此处省略中间论述）阴气开始接受气血。张本将“十分身之四”注为“二”。注解说：太阳运行七个星宿为半天，运行十四个星宿，就是从房宿到毕宿为一个白天。人气当运行二十五周为正数。现在凡是太阳每运行一个星宿，人气运行一周，与身体长度的十分之八相比，那么每宿应当余下一厘四毫多一点作为余分。合计十四个星宿计算，共得到身体长度的十分之二，这是一个白天的余分。白天结束则阳气耗尽，阳气耗尽则阴气接受气血而进入夜晚了。简案：马莳对于太阳运行星宿的数量，细分并解释它。然而张景岳的注解觉得明白完备，所以姑且保留它。
构成一周，《甲乙经》中“周”上有一个“一”字。张景岳说：这讲的是卫气夜晚行于阴分，以相克的顺序进行。所以肾、心、肺、肝、脾，依次相传构成一周，然后
再注入肾脏。
行于阴脏，《甲乙经》中“阴脏”作“身”一字。注一说“阴脏”。马莳说：阴脏，就是诸阴经。
再次会合于眼睛。张景岳说：卫气行于阴分，二十五周后夜晚结束。
夜晚结束则阴气耗尽，阴气耗尽则人气重新出于眼睛的睛明穴，而行于阳分。这是昼夜五十周的规律。
阴阳在一日一夜（此处省略中间论述）是因为余分不尽的缘故。《甲乙经》中“合有”作“舍于”。“十分藏之二”作“十分藏之四”。注云：“一”作“二”。上文“十分藏之八”，这里说“十分藏之四”，怀疑有误。简案：上文如阳行则说“十分身之四”。（张景岳改为“二”大概是根据“十分藏之二”而改的吗？然而到了“十分身之四”则顺着文意解释似乎可疑）以此推断，阳经阴经，应该没有差错。《甲乙经》作“四”，似乎是正确的。张景岳说：前文说太阳运行十四宿，人气运行二十五周为半天。凡得余分者为身体长度的十分之二。所以这一个白天和一个夜晚，太阳运行二十八宿，人气运行五十周，合计有余分者，在身体上得到十分之四，在脏腑上得到十分之二。所谓的余分，是说气有过度而不尽的情况。所以人的起床睡觉，也有早晚不同的情况。楼全善说：右文讲卫气的运行，白天行于阳分，则眼睛睁开而清醒；夜晚行于阴分，则眼睛闭合而睡眠。谨按：这一节讲的是清晨阳气出于眼睛，而下行于手足三阳经。都是同时分道并行注入，并没有先后的次第。这篇经文末尾，说水下第一刻，人气在太阳经；水下第二刻，人气在少阳经；水下第三刻，人气在阳明经；水下第四刻，人气在阴分。这样的话，则是先下行太阳经究竟，然后下行少阳经，等少阳经究竟，然后下行阳明经，等阳明经究竟，才上行入阴分。这与这一节矛盾。大概是衍文（多余的文字）。
不以定期限，《甲乙经》作“无已其”，是正确的。
时间有长短之分。马莳说：春分后白天变长，秋分后白天变短。
水下百刻，《甲乙经》中“水”上有“漏”字，没有“下”字。
病在于三阳经（此处省略中间论述）在阴分而针刺治疗。《甲乙经》作：病在于阳分，必须先候察其气加盛于阳分时而针刺它。病在于阴分，
水下第一刻（此处省略中间论述）在阴分。张景岳说：这是以清晨为开始。太阳、少阳、阳明，都兼用手足两经来说。阴分则单以足少阴肾经来说。这
水下第五刻（此处省略中间论述）水下第八刻。张景岳说：这是卫气行于阳分两周。
水下第九刻（此处省略中间论述）第十二刻。张景岳说：这是卫气行于阳分三周。
水下第十三刻（此处省略中间论述）第十六刻。张景岳说：这是卫气行于阳分四周。
水下第十七刻（此处省略中间论述）第二十刻。张景岳说：这是卫气行于阳分五周。
水下第二十一刻（此处省略中间论述）第二十四刻。张景岳说：这是卫气行于阳分六周。
水下第二十五刻（此处省略中间论述）这是半日的度数。《甲乙经》作“此少半日之度也”。张景岳说：水下第二十五刻，计算前面的数字总共六周
在体内。而又兼行足太阳和手太阳二经。这是太阳运行七个星宿，则是半日的度数。按：前面的二十五刻，得到周日四分之一。而卫气的运行，只六周多一点。然而总计周日之数，只有二十五周在体内，这与五十周的意义不合。我想也许水下第一刻，人气在太阳经有两周。或者把一刻当作半刻，则正好符合总数。这其中或许有别的解释，只有后来的君子再行校正。
从房宿到毕宿（此处省略中间论述）太阳运行半度。各版本作“一十四舍”，是正确的。应当改正。《甲乙经》作“从房至毕一十四度。水下五十刻。
半日之度也。从昴至心亦十四度。水下五十刻。终日之度也。”张景岳说：从房宿到毕宿十四个星宿为阳，主一个白天的度数。水下应当五十刻。从昴宿到心宿十四个星宿为阴，主一个夜晚的度数，也是水下五十刻。昼夜一百刻，太阳运行总共比天体慢一度。所以这一个白天五十刻，
太阳在天体上运行半度。
回行一个星宿（此处省略中间论述）七分刻之四。《甲乙经》中“回”作“日”，“七”作“十”。注云：《素问》作“七”。张景岳说：这讲的是太阳度数回行
一个星宿，则漏水应当滴下三刻与七分刻之四。如果用二十八去除百刻之数，那么每个星宿应当得到三刻，与十分刻之五分七厘一毫四丝多一点。也正与七分刻之四，毫忽没有差别。这一节是约略言说二十八宿的总数，所以不论星宿度数的多少。
大要说（此处省略中间论述）天与地同其纪纲。《甲乙经》中无“曰”字。“也”下有“则知二”字。“行三阳行上”，“行”字作“在”。无“下行”字。“天与地”作“与天地”。马莳说：“之”字是衍文。大要说：太阳加临于客宿之上。张景岳说：以太阳运行的度数，加在宿度之上，则天体运行和人气运行，都可以知道了。这是总结上文而言。人与天地同其纪纲。
纷纷杂乱（此处符号乱码，原文意为气虽似乱而有章法）。史崧说：按《太素音义》，“HT”字，普巴切。《字汇》，“HT”字，音葩。引用本经马莳说：纷纷然，HT HT
There is no "Chapter" character in various editions.
The convergence of entering and exiting (the point where Qi of Yin and Yang meridians intersect), from *Jia Yi Jing*. The character "He" (convergence/meeting) is written as "Hui" (meeting) in some versions. Ma Shi says: It refers to either Yang Qi entering Yin meridians from Yang meridians, or Yin Qi entering Yang meridians from Yin meridians.
The Sun has twelve double-hours (omission of intermediate text), Yin governs the night. Zhang Jingyue says: The twelve Chen (double-hours) are the same as the Twelve Earthly Branches. In months, they are called Jian; in days, they are called Shi (time). Fixed celestial phenomena are called Jing (longitude/meridian).
Moving phenomena are called Wei (latitude/parallel). Zi (Rat) and Wu (Horse) correspond to the North and South Poles, residing in their positions without moving, thus called Jing. Mao (Rabbit) and You (Rooster) constantly rise in the east and set in the west, with constellations rotating endlessly, thus called Wei. The sky is divided into four directions.
Called East, West, South, and North. Each direction has seven mansions (lunar lodges), such as Jiao, Kang, Di, Fang, Xin, Wei, Ji; these are the Seven Mansions of the East. Dou, Niu, Nu, Xu, Wei, Shi, Bi; these are the Seven Mansions of the North.
Kui, Lou, Wei, Mao, Bi, Zui, Shen; these are the Seven Mansions of the West. Jing, Gui, Liu, Xing, Zhang, Yi, Zhen; these are the Seven Mansions of the South. These constitute the Four-Sevens Twenty-Eight Mansions. The Fang mansion is located within the Mao position, and the Mao mansion is located within the You position, thus
belonging to Wei. The Xu mansion is located within the Zi position, and the Zhang mansion is located within the Wu position, thus belonging to Jing. From the Fang mansion to the Bi mansion, their positions are in Mao, Chen, Si, Wu, Wei, Shen, thus belonging to Yang and governing the day. From the Mao mansion to the Wei mansion, their positions are in You,
Xu, Hai, Zi, Chou, Yin, thus belonging to Yin and governing the night.
Therefore, the circulation of Wei Qi (Defensive Qi) (omission of intermediate text) completes a cycle over five years. *Jia Yi Jing* writes "Sui" (year) as "Zang" (organ). Zhang Jingyue says: The circulation of Wei Qi in the body takes one day and one night, completing fifty cycles in total. Heaven's
Yang governs the day, Yin governs the night. Human Yang governs the Fu organs, Yin governs the Zang organs. Therefore, Wei Qi circulates in the Yang aspect twenty-five times during the day, and twenty-five times in the Yin aspect during the night. The Yang aspect refers to the exterior and the Fu organs; the Yin aspect refers to the interior and the Zang organs. Thus, at night it cycles through the Five Zang organs. Here, "Sui" should mean "Zang". This is an error. Zhang Zhicong also corrected it to "Zang".
Thus, at dawn when Yin is exhausted (omission of intermediate text) until the tip of the little toe, *Jia Yi Jing* writes "Yin Qi is exhausted". Various editions have Foot Taiyin, while some write Foot Taiyang. This version is erroneous and should be corrected. Zhang Jingyue says: The
following text discusses Wei Qi circulating in the Yang aspect during the day. It begins in the Foot Taiyang Bladder Meridian, circles the Six Fu organs, and reaches the Kidney Meridian, constituting one cycle. The Foot Taiyang Meridian begins at the Jingming (BL1) acupoint, so it emerges from the eyes. However, the eyes are the gathering place of numerous meridians. All the essence and Yang Qi of the Five Zang and Six Fu organs ascend to the eyes to form vision. Therefore, when Yin is exhausted at dawn,
Yang Qi reaches the eyes, causing them to open. When the eyes open, Wei Qi departs from the Jingming acupoint, ascends to the head along the neck, descends along the Foot Taiyang Bladder Meridian field, runs down along the back, and finally reaches the Zhiyin (BL66) acupoint at the tip of the little toe.
Its dispersed portion (omission of intermediate text) descends to the lateral side between the little fingers. *Jia Yi Jing* lacks the characters "Rui" and "Jian". Hand Taiyin, in various editions, is mostly written as Hand Taiyang, which should be corrected. Zhang Jingyue says: Dispersed movement refers to the freely circulating Wei Qi. The movement of Wei Qi does not follow the sequential transmission of meridians. Therefore, it starts from the medial canthus and descends to the Foot Taiyang Meridian. Its dispersed portion travels from the lateral canthus to the Hand Taiyang Small Intestine Meridian. It descends
to the lateral side between the little fingers, which is the Shaoze (SI1) acupoint.
Its dispersed portion (omission of intermediate text) pours into the space between the little finger and the ring finger. Zhang Jingyue says: This is from the Foot Taiyang Gallbladder Meridian to the Foot Shaoyang Triple Energizer Meridian and Hand Shaoyang Triple Energizer Meridian. The lateral canthus is the Tongziliao (GB1) acupoint of the Foot Shaoyang Gallbladder Meridian. Between the little toe and the second toe is the Xiaoyin (GB44) acupoint.
Above, along the lateral side of the Hand Shaoyang Triple Energizer Meridian (omission of intermediate text) enters between the five fingers. *Jia Yi Jing* has the character "Foot" above "Five Fingers". Lou Quanshan says: The characters "Fen Ce" (branch side) are superfluous. There should be
the three characters "Qi San Zhe" (its dispersed portion) below.
Zhang Jingyue says: "Fen Ce" should be read as "Wai Ce" (lateral side). Below "Little Finger", there should be the characters "Ci Zhi" (second finger), referring to the Guanchong (TE1) acupoint of the Hand Shaoyang Triple Energizer Meridian. The divergent branch ascending to the ear is this path from the Shaoyang Meridian to the Hand Yangming Large Intestine Meridian and Foot Yangming Stomach Meridian.
It converges at the pulse of the jaw, referring to descending from the fields of Chengqi (ST1) and Jiache (ST6) to pour into the Foot Yangming Stomach Meridian. "Five Fingers" should be read as "Middle Finger", referring to the Luidui (ST45) acupoint.
Its dispersed portion (omission of intermediate text) thus constitutes one cycle. *Jia Yi Jing* lacks the character "Xia" (down) after "Ear Down". Lou Quanshan says: Descending into the Yin aspect, "Xia" should be "Shang" (up). Wang Ang says: Da Zhi (Great Thumb) should be Ci Zhi (Second Finger).
Zhang Jingyue says: The collateral of the Hand Yangming Large Intestine Meridian enters the ear, so it descends along the meridian from the ear. Below "Da Zhi", there should be the characters "Ci Zhi", referring to the Shangyang (LI1) acupoint. Regarding its arrival at the foot, what is meant by "descending" is entering the sole of the foot from the Yangming Meridian, emerging from the medial malleolus, and descending into the Yin aspect via the Foot Shaoyin Kidney Meridian. The collateral of the Shaoyin Meridian is the Qiao Mai (Pivotal Vessel). The Qiao Mai belongs to the medial canthus. Therefore, it converges again at the eyes, intersecting at the Jingming (BL1) acupoint of the Foot Taiyang Bladder Meridian. This is the sequence of Wei Qi circulation during the day. From the Six Yang Meridians of the hands and feet ending at the Foot Shaoyin Kidney Meridian, this constitutes the number of one cycle. I observe: Wei Qi circulates in the Yang aspect during the day,
yet it must also traverse the Foot Shaoyin Kidney Meridian to complete one cycle. Consulting the *Xie Ke* chapter of *Ling Shu*, it also states: Wei Qi, during the day, travels in the Yang; at night, it travels in the Yin. It once traveled from the field of the Foot Shaoyin Meridian, intermittently circulating through the Five Zang and Six Fu organs. If so, why is it that regardless of day or night, it never leaves the Kidney Meridian? The root of human life lies only in Essence and Qi. Qi belongs to Yang, and Yang must be born from Yin. Essence belongs to Yin, and Yin must be born from Yang. Therefore, Ying Qi (Nutritive Qi), originally belonging to Yin, must descend from the Lung; Wei Qi, originally belonging to Yang, must ascend from the Kidney. This is the meaning of "Wei originates from the Lower Jiao". The Kidney belongs to Water, and Water is the root of Qi. Therefore, the Upper Qi Sea is at Danzhong (CV17), and the Lower Qi Sea is at Dantian. The Lung and Kidney organs of humans are thus the foundation of the growth and decline of Yin and Yang.
The Sun travels one mansion (omission of intermediate text) equivalent to 0.8 of the body length. *Jia Yi Jing* has the characters "Yu Shen" (in the body) above "One Zhou" (one cycle). Zhang Jingyue says: The following text discusses the quantity of Wei Qi circulation. The celestial sphere has twenty-eight mansions, and the Sun completes one circuit per day. The human Wei Qi completes fifty cycles in total during day and night. Taking fifty cycles as the actual number and dividing by twenty-eight, for every mansion the Sun travels, Wei Qi should complete one cycle. This corresponds to 0.785+ of the body length as the exact number. Here, saying one cycle equals 0.8 of the body length is like the celestial body traveling slightly more than one degree past the Sun, leaving a remainder.
The meaning of remainder is seen later. "She" (mansion/lodge) is the same as "Xiu" (mansion). According to Sima Qian's *Records of the Grand Historian: Treatise on Music* and *Treatise on Astronomy*, etc., the Twenty-Eight Mansions are referred to as Twenty-Eight Lodges. They are called "Lodges" because they are places where the Seven Governors (Sun, Moon, and five planets) rest.
The Sun travels two mansions. Zhang Jingyue says: When the Sun travels two mansions, human Qi should circulate three times in the body. This corresponds to 0.571+ of the body length as the exact number. Saying 0.6 implies there is a remainder. The following texts follow this pattern.
The Sun travels three mansions. Zhang Jingyue says: Human Qi should circulate five times. This corresponds to 0.357+ of the body length as the exact number. The remainder is the fractional part.
The Sun travels four mansions. Zhang Jingyue says: Human Qi should circulate seven times. This corresponds to 0.142+ of the body length as the exact number. The remainder is the fractional part.
The Sun travels five mansions. Zhang Jingyue says: Human Qi should circulate eight times. This corresponds to 0.928 of the body length as the exact number. The remainder is the fractional part.
The Sun travels six mansions. Zhang Jingyue says: Human Qi should circulate ten times. This corresponds to 0.714+ of the body length as the exact number. The remainder is the fractional part.
The Sun travels seven mansions. Lou Quanshan says: The characters "Zai Shen" (in the body) are superfluous. Zhang Jingyue says: Human Qi should circulate twelve times. This corresponds to 0.49+ of the body length as the exact number. The remainder is the fractional part. This is the number of the seven mansions in the northern region. Brief note: The characters "Zai Shen" appear in all editions. However, analyzing the context before and after, they must be superfluous.
The Sun travels fourteen mansions (omission of intermediate text) Yin receives Qi. Zhang's edition annotates "0.4 of body length" as "2". The annotation says: The Sun travels seven mansions for half a day. Traveling fourteen mansions means going from Fang to Bi constitutes one day. Human Qi should circulate twenty-five times as the exact number. Now, whenever the Sun travels one mansion, human Qi circulates once, compared to 0.8 of the body length, each mansion should leave a remainder of 0.014+ as the fractional part. Calculating over fourteen mansions, the total remainder is 0.2 of the body length, which is the fractional part for one day. When the day ends, Yang is exhausted. When Yang is exhausted, Yin receives Qi and night begins. Brief note: Ma Shi subdivides and explains the number of mansions the Sun travels. However, Zhang's annotations seem clear and comprehensive, so we retain them tentatively.
Constitutes one cycle. *Jia Yi Jing* has the character "One" above "Zhou" (cycle). Zhang Jingyue says: This describes Wei Qi circulating in the Yin aspect at night in the order of mutual overcoming (generation/control cycle). Thus, Kidney, Heart, Lung, Liver, Spleen transmit sequentially to form one cycle, and then
pour back into the Kidney.
Circulating in the Yin Zang organs. *Jia Yi Jing* writes "Yin Zang" as the character "Shen" (body). Annotation One says "Yin Zang". Ma Shi says: Yin Zang refers to all Yin meridians.
Converging again at the eyes. Zhang Jingyue says: After Wei Qi circulates in the Yin aspect for twenty-five cycles, the night ends.
When the night ends, Yin is exhausted. When Yin is exhausted, human Qi re-emerges from the Jingming (BL1) acupoint of the eyes and circulates in the Yang aspect. This is the measure of fifty cycles throughout day and night.
Yin and Yang within one day and night (omission of intermediate text) because the fractional parts are not fully exhausted. *Jia Yi Jing* writes "He You" (total has) as "She Yu" (rest in). "Ten parts of Zang Two" is written as "Ten parts of Zang Four". Note: "One" is written as "Two". The previous text mentions "Ten parts of Zang Eight", here it says "Ten parts of Zang Four", suspecting an error. Brief note: In the previous text, regarding Yang circulation, it says "0.4 of body length". (Zhang Jingyue changed it to "2" probably based on "0.2 of Zang"? However, interpreting "0.4 of body length" literally seems questionable.) Inferring from this, Yang and Yin meridians should have no discrepancy. *Jia Yi Jing* writing "Four" seems correct. Zhang Jingyue says: Previously, it was said that the Sun travels fourteen mansions, and human Qi circulates twenty-five times for half a day. The total remainder obtained is 0.2 of the body length. Therefore, in this full day and night, the Sun travels twenty-eight mansions, and human Qi circulates fifty times. The combined remainder is 0.4 of the body length in the body, and 0.2 in the Zang organs. The so-called "remainder" means that Qi has excess that is not fully accounted for. Hence, people's waking and sleeping times vary. Lou Quanshan says: The right text discusses the circulation of Wei Qi: circulating in Yang during the day causes the eyes to open and wakefulness; circulating in Yin at night causes the eyes to close and sleep. Carefully examining: This section discusses the emergence of Yang Qi at dawn from the eyes and its descent into the Three Yang Meridians of the hands and feet. They all pour in simultaneously along different paths, without any prior or subsequent sequence. At the end of this chapter, it says: At the first water drop, human Qi is in the Taiyang Meridian; at the second water drop, human Qi is in the Shaoyang Meridian; at the third water drop, human Qi is in the Yangming Meridian; at the fourth water drop, human Qi is in the Yin aspect. This implies descending first through Taiyang completely, then Shaoyang, waiting for Shaoyang to complete, then Yangming, waiting for Yangming to complete, before ascending into the Yin aspect. This contradicts this section. It is likely superfluous text.
Not according to a fixed schedule. *Jia Yi Jing* writes "Wu Yi Qi" (no endlessness/limit), which is correct.
Time has variations in length. Ma Shi says: After the Spring Equinox, days become longer; after the Autumn Equinox, days become shorter.
Using dawn as the standard. Zhang Jingyue says: This is the time when Yin and Yang intersect.
One hundred water drops (clock hours). *Jia Yi Jing* has the character "Lou" (clepsydra/water clock) above "Shui" (water), and lacks the character "Xia" (below).
If the disease is in the Three Yang Meridians (omission of intermediate text) needle when in the Yin aspect. *Jia Yi Jing* writes: If the disease is in the Yang aspect, one must first wait for the Qi to add to the Yang aspect before needling. If the disease is in the Yin aspect,
one must first wait for the Qi to add to the Yin aspect before needling.
At the first water drop (omission of intermediate text) in the Yin aspect. Zhang Jingyue says: This starts from dawn. Taiyang, Shaoyang, and Yangming are discussed including both hand and foot meridians. The Yin aspect refers solely to the Foot Shaoyin Kidney Meridian. This
is one cycle of Wei Qi circulating in the Yang aspect.
At the fifth water drop (omission of intermediate text) to the eighth water drop. Zhang Jingyue says: This is Wei Qi circulating in the Yang aspect for two cycles.
At the ninth water drop (omission of intermediate text) to the twelfth water drop. Zhang Jingyue says: This is Wei Qi circulating in the Yang aspect for three cycles.
At the thirteenth water drop (omission of intermediate text) to the sixteenth water drop. Zhang Jingyue says: This is Wei Qi circulating in the Yang aspect for four cycles.
At the seventeenth water drop (omission of intermediate text) to the twentieth water drop. Zhang Jingyue says: This is Wei Qi circulating in the Yang aspect for five cycles.
At the twenty-first water drop (omission of intermediate text) to the twenty-fourth water drop. Zhang Jingyue says: This is Wei Qi circulating in the Yang aspect for six cycles.
At the twenty-fifth water drop (omission of intermediate text) this is the measure of half a day. *Jia Yi Jing* writes "This is the measure of less than half a day". Zhang Jingyue says: At the twenty-fifth water drop, counting the previous numbers, it totals six cycles in the body. Plus the Foot Taiyang and Hand Taiyang meridians. This corresponds to the Sun traveling seven mansions, which is the measure of half a day. Note: The previous twenty-five drops account for one-quarter of the solar day. However, Wei Qi circulates only six cycles plus a fraction. Yet, totaling the solar day, it is only twenty-five cycles in the body, which does not match the meaning of fifty cycles. I suppose that at the first water drop, human Qi being in Taiyang involves two cycles. Or perhaps treating one drop as half a drop would perfectly match the total number. There may be another interpretation herein, which future scholars should correct.
From Fang to Bi (omission of intermediate text) the Sun travels half a degree. Various editions write "Fourteen Mansions", which is correct. Should be corrected. *Jia Yi Jing* writes "From Fang to Bi fourteen degrees. Fifty water drops. Measure of half a day. From Mao to Xin also fourteen degrees. Fifty water drops. Measure of a full day." Zhang Jingyue says: Fourteen mansions from Fang to Bi are Yang, governing the measure of one day. Fifty water drops. Fourteen mansions from Mao to Xin are Yin, governing the measure of one night. Also fifty water drops. Day and night total one hundred water drops. The Sun travels one degree less than the celestial sphere in total. Therefore, in this half-day of fifty drops,
the Sun travels half a degree in the heavens.
Returning to travel one mansion (omission of intermediate text) four-sevenths of a drop. *Jia Yi Jing* writes "Ri" (Sun) for "Hui" (return), and "Shi" (ten) for "Qi" (seven). Note: *Su Wen* writes "Seven". Zhang Jingyue says: This states that if the Sun returns to travel one mansion, the water clock should drop three drops and four-sevenths of a drop. If dividing one hundred drops by twenty-eight, each mansion should yield three drops and 0.5714+ of a tenth-drop. This also matches exactly with four-sevenths of a drop, with no difference in hair-breadths. This section roughly states the total number of the Twenty-Eight Mansions, so it does not distinguish between the varying degrees of the mansions.
The General Principle says (omission of intermediate text) Heaven and Earth share the same chronology. *Jia Yi Jing* lacks the character "Yue" (says). Below "Ye" (also) are the characters "Ze Zhi Er" (then know two). "Xing San Yang Xing Shang" (travel Three Yang travel up), the character "Xing" (travel) is written as "Zai" (at/in). Lacks "Xia Xing" (descend travel). "Tian Yu Di" (Heaven and Earth) is written as "Yu Tian Di" (with Heaven and Earth). Ma Shi says: The character "Zhi" (of) is superfluous. The General Principle says: The Sun adds upon the guest mansion. Zhang Jingyue says: By adding the number of the Sun's travel onto the mansion degrees, both the movement of Heaven and the movement of human Qi can be known. This summarizes the above text, stating that humans and Heaven and Earth share the same chronology.
Chaotic and disordered (symbol garbled, original meaning: Qi appears chaotic but has order). Shi Song says: According to *Tai Su Yin Yi*, the character "HT" is pronounced Pu Ba Qie. *Zi Hui*: The character "HT" is pronounced Pa. Citing this classic, Ma Shi says: Fen Fen Ran, HT HT
Ran. Although Qi seems chaotic, it has order. Zhang Jingyue says: Meaning that amidst confusion and complexity, the条理 (order/logic) remains undisturbed. Thus, it ends and begins again, cycling day and night, without end.