（灵枢经脉篇）
雷公问于黄帝曰∶禁脉之言∶（脉当作服，即本经禁服篇也。）凡刺之理，经脉为始，营其所行，制其度量，内次五
脏，外别六腑。愿尽闻其道。（营其所行，言经络之营行也。制其度量，言裁度其分数也。五脏属里，故言内次。六腑属
表，故言外别。此数语即禁服篇之言，但彼次别二字，俱作刺字。详针刺类二十九。）黄帝曰∶人始生，先成精，（精者，
人之水也。万物之生，其初皆水。故易曰∶天一生水。道家曰∶水是三才之母，精为元气之根。本神篇曰∶故生之来谓
之精。决气篇曰∶两神相搏，合而成形，常先身生，是谓精。故人始生先成精也。）精成而脑髓生。（精藏于肾，肾通于
脑，脑者阴也，髓者骨之充也，诸髓皆属于脑，故精成而后脑髓生。）骨为干，（犹木之有干，土之有石，故能立其身。）
脉为营，（脉络经营一身，故血气周流不息。）筋为刚，（筋力刚劲，故能约束骨胳，动作强健。）肉为墙，（肉象墙垣，故
能蓄藏血气。）皮肤坚而毛发长。（皮肤不坚则气不聚，故万物皮壳无弗坚者，所以固其外也。）谷入于胃，脉道以通，血
气乃行。（前言成形始于精，此言养形在于谷。如营卫生会篇曰∶人受气于谷，谷入于胃，以传于肺，五脏六腑，皆以受
气，其清者为营，浊者为卫。故脉道通，血气行，此经脉之谓。明经脉之道，则可以决死生、处百病、调虚实、施治疗
矣。经脉义连后篇。）
（《灵枢·经脉篇》）
雷公向黄帝问道：关于禁脉的论述说：“凡针刺的原理，以经脉为起始，要掌握经络气血运行的规律，裁度其分寸度量，向内依次联系五脏，向外分别区分六腑。我希望详尽地听取其中的道理。”（“营其所行”，是指经络中气血的营行；“制其度量”，是指裁度其分数分寸。五脏属里，所以说“内次”；六腑属表，所以说“外别”。这几句话就是《禁服篇》中的言论，只是那一篇中“次”和“别”两个字都写作“刺”字。详见《针刺类》第二十九条。）
黄帝回答说：人最初生成时，先形成精。（精，是人的水液根本。万物的生长，起初都是水。所以《易经》说：“天一生水。”道家说：“水是天地人三才的母亲”，精是元气的根本。《本神篇》说：“所以生命的来源叫做精。”《决气篇》说：“两神相搏，结合而成形体，常常在身体形成之前就已存在，这就叫做精。”所以人开始生成时先形成精。）精形成后，脑髓随之产生。（精藏于肾，肾通于脑，脑属阴，髓是充盈骨骼的物质，所有的髓都归属于脑，所以精形成之后脑髓才产生。）骨作为主干，（就像树木有主干、土地有基石一样，所以能支撑身体。）脉作为营卫运行的通道，（脉络经营全身，所以气血周流不息。）筋作为刚劲的结构，（筋力刚劲，所以能约束骨骼，使动作强健。）肉作为围墙，（肉像墙垣一样，所以能蓄藏血气。）皮肤坚固而毛发长。（皮肤不坚固则气不能聚拢，所以万物的皮壳没有不坚固的，这是为了巩固外部防御。）谷物进入胃中，脉道因此通畅，气血于是运行。（前面说形体的形成始于精，这里说形体的滋养在于谷。如《营卫生会篇》所说：“人从谷物中获取气，谷物进入胃中，传送到肺，五脏六腑都从中获得气，其中清的部分成为营气，浊的部分成为卫气。”所以脉道通畅，气血运行，这就是经脉的道理。明白了经脉的道理，就可以判断死生、处理百病、调节虚实、实施治疗了。经脉的意义连接着后面的篇章。）
(Ling Shu: Jing Mai Chapter)
Leigong asked Huangdi: The discourse on prohibited pulses states: "In all acupuncture principles, the meridians are the starting point. One must understand their circulation, measure their dimensions, connect internally with the Five Zang Organs in sequence, and distinguish externally from the Six Fu Organs. I wish to hear the complete explanation of this path." ("Ying qi its circulation" refers to the nourishing circulation within the meridians. "Zhi qi du liang" refers to measuring their fractional degrees. The Zang Organs belong to the interior, hence "internal sequence"; the Fu Organs belong to the exterior, hence "external distinction". These sentences are from the Jin Fu Chapter, except that there the characters 'sequence' and 'distinguish' are both written as 'acupuncture'. See Category 29 on Acupuncture.)
Huangdi replied: When humans first come into being, essence is formed first. (Essence is the water of humanity. All things originate from water. Thus, the I Ching says: "Heaven generates Water one." The Daoists say: "Water is the mother of the Three Powers," and essence is the root of Yuan Qi. The Ben Shen Chapter says: "That which comes at birth is called Essence." The Jue Qi Chapter says: "When two spirits interact, they combine to form a shape, existing before the body itself; this is called Essence." Therefore, when humans begin to form, essence is created first.) After essence is formed, brain marrow arises. (Essence is stored in the Kidneys, which connect to the brain. The brain is Yin, and marrow fills the bones. All marrow belongs to the brain; thus, after essence forms, brain marrow is generated.) Bones serve as the trunk, (like the trunk of a tree or the bedrock of the earth, enabling the body to stand.) Meridians serve as the channel for Ying Qi, (meridians manage the whole body, so blood and Qi circulate without cease.) Tendons serve as the rigid structure, (tendinous strength is firm, allowing them to bind bones and enable vigorous movement.) Flesh serves as the wall, (flesh resembles walls, allowing it to store blood and Qi.) Skin is firm and hair grows long. (If skin is not firm, Qi cannot gather; thus, the integument of all things is firm to secure the exterior.) Grain enters the Stomach, the meridian pathways become unobstructed, and blood and Qi then flow. (The preceding text stated that formation begins with essence; this part states that nourishment of the form depends on grain. As the Ying Wei Hui Hui Chapter says: "Humans receive Qi from grain. Grain enters the Stomach, transmits to the Lung, and the Five Zang and Six Fu organs all receive Qi. The clear portion becomes Ying Qi, and the turbid portion becomes Wei Qi." Thus, when meridian pathways are open, blood and Qi flow; this refers to the Jing Mai. Understanding the way of the Jing Mai allows one to determine life and death, treat various diseases, regulate deficiency and excess, and apply treatments. The meaning of Jing Mai connects to the following chapters.)