（灵枢邪气脏腑病形篇）
黄帝问于岐伯曰∶首面与身形也，属骨连筋、同血合于气耳。天寒则裂地凌冰，其卒寒 或手足懈惰，然而其面不
衣何也？（人之头面身形，本同一气，至于猝暴严寒，则地裂水冰，肢体为之凛栗，而面独不惧，故以为问。）岐伯答曰∶
十二经脉，三百六十五络，其血气皆上于面而走空窍，（头面为人之首，凡周身阴阳经络无所不聚，故其血气皆上行于面
而走诸窍。空，孔同。）其精阳气上走于目而为睛，（精阳气者，阳气之精华也，故曰五脏六腑之精气，皆上注于目而为
之精。）其别气走于耳而为听，（别气者，旁行之气也。气自两侧上行于耳，气达则窍聪，所以能听。）其宗气上出于鼻而
为臭，（宗气，大气也。宗气积于胸中，上通于鼻而行呼吸，所以能臭。）其浊气出于胃，走唇舌而为味。（浊气，谷气也。
谷入于胃，气达于唇舌，所以知味。）其气之津液，皆上熏于面，（凡诸气之津液，皆上熏于面。如脉度篇曰∶五脏常内
阅于上七窍也，故肺气通于鼻，心气通于舌，肝气通于目，脾气通于口，肾气通于耳。此五脏之气皆上通乎七窍，不独
诸阳经络乃得上头也。）而皮又浓，其肉坚，故天气甚寒，不能胜之也。（一身血气既皆聚于头面，故其皮浓肉坚异于他
处，而寒气不能胜之也。愚按∶本篇所言首面耐寒之义，原无阴阳之分。考之四十七难曰∶人面独耐寒者何也？然。人
头者，诸阳之会也。诸阴脉皆至颈胸中而还，独诸阳脉皆上至头耳，故令面耐寒也。此说殊有不然。夫头为诸阳之会则
是，曰阴不上头则非。盖阴阳升降之道，亦焉有地不交天藏不上头之理？即如本篇有曰∶诸阳之会，皆在于面。盖言面
为阳聚之处，而非曰无阴也。义见疾病类三。又如阴阳别论曰∶三阳在头，三阴在手。盖一言阳明主表，指人迎也；一
言太阴主里，指脉口也。亦非云阴不上头也。又如本输篇所列颈项诸经行次，止言六阳而不言阴者，盖单言诸阳之次序，
如伤寒止言足经而手在其中之意，亦非无阴之谓也。难经之意，本据此数者，而实未究其详。观太阴阳明论曰∶阴气从
足上行至头，而下行循臂至指端；阳气从手上行至头，而下行至足。及本篇所谓十二经脉，三百六十五络，其血气皆上
于面而走空窍，岂阴经独不上头耶？第近代所传经穴诸图，亦但云阳穴上头，而阴穴止于胸腋者，盖阳穴之见于肌表者
若此，而阴脉之内行者不能悉也。矧阴阳表里，俱有所会，故但取阳穴则可为阴经之帅，而阴亦在其中矣。及详考经脉
等论，则手足六阴无不上头者，今列诸脉于下，以便明者考校。手少阴上挟咽，走喉咙，系舌本，出于面，系目系，合
目内 。手厥阴循喉咙，出耳后，合少阳完骨之下。手足少阴太阴皆会于耳中，上络左角。手太阴循喉咙。足少阴循喉
咙，系舌本，其筋上至项，结于枕骨，与足太阳之筋合。足太阴合于阳明上行结于咽，连舌本；支者结舌本，贯舌中，
散舌下。足厥阴循喉咙之后，上入颃颡，络于舌本，连目系，上出额，与督脉会于巅；其支者从目系，下颊里，环唇内。）
《灵枢·邪气脏腑病形篇》记载：黄帝向岐伯问道：头面与身体形态，虽然骨骼相连、筋脉相通，血液和气息也是相合的。当天气严寒时，大地开裂、水面结冰，人突然遭遇极寒，有时手脚会懈怠无力，然而面部却不穿衣服也不感到寒冷，这是为什么呢？（人的头面身形，原本同属一气，至于突然遭遇严寒，则地裂水冰，肢体因此战栗发抖，而面部唯独不畏惧寒冷，所以提出这个问题。）
岐伯回答说：十二经脉，三百六十五络脉，它们的血气都上行于面部并流注于各个孔窍。（头面是人身之首，周身阴阳经络无所不聚，所以血气都上行于面部并流注于各窍。空，通“孔”。）其中的精阳气上行至眼睛而形成视觉功能，（精阳气，是指阳气的精华部分，所以说五脏六腑的精气，都上注于眼睛而形成视觉。）别气上行至耳朵而形成听觉功能，（别气，是指旁行的气。气从两侧上行至耳朵，气机通达则耳窍聪敏，所以能听见声音。）宗气上行出于鼻子而形成嗅觉功能，（宗气，即大气。宗气积聚在胸中，向上通于鼻子而行呼吸，所以能辨别气味。）浊气出于胃，上行至嘴唇和舌头而形成味觉功能。（浊气，即谷气。谷物进入胃中，气机达于唇舌，所以能品尝味道。）这些气所化生的津液，都向上熏蒸于面部，（凡是各种气的津液，都向上熏蒸于面部。如《灵枢·脉度篇》说：五脏常在内观察上部的七窍，所以肺气通于鼻，心气通于舌，肝气通于目，脾气通于口，肾气通于耳。这五脏之气都上通于七窍，不仅仅是诸阳经络才能上达头部。）而且面部皮肤又厚，肌肉坚实，所以即使天气非常寒冷，也不能战胜它。（全身血气既然都汇聚于头面，所以其皮肤厚、肌肉坚实异于其他部位，寒气不能胜过它。我按语：本篇所说的头面耐寒的道理，原本没有阴阳之分。考察《难经·四十七难》说：为什么人面部唯独耐寒呢？回答是：人头是诸阳经交会的地方。诸阴脉都到达颈胸中就返回，只有诸阳脉都上行至头部，所以使面部耐寒。这种说法很有不对之处。说头是诸阳之会倒是正确，说阴经不上头就不对了。因为阴阳升降的道理，哪有地不交天、藏不上头的道理？就像本篇中说：诸阳之会，都在面部。这是说面部是阳气聚集的地方，而不是说没有阴经。义理见疾病类第三。又如《素问·阴阳别论》说：三阳在头，三阴在手。这是说阳明主表，指人迎穴；一说太阴主里，指脉口穴。也不是说阴经不上头。又如《灵枢·本输篇》所列颈项各经行走次序，只说六阳经而不说阴经，大概是单言诸阳经的次序，如同《伤寒论》只言足经而手经在其中一样，并不是说没有阴经。《难经》的意思，本是依据这几条，但实际上没有探究详细。看《素问·太阴阳明论》说：阴气从足上行至头，然后下行沿手臂至指尖；阳气从手上行至头，然后下行至足。以及本篇所说十二经脉，三百六十五络脉，它们的血气都上行于面部并流注于孔窍，难道只有阴经独不上头吗？只是近代流传的经穴图，也只说阳穴上头，而阴穴止于胸腋，大概是阳穴见于肌表的如此，而阴脉内行的不能详尽列出。况且阴阳表里，都有交会之处，所以只取阳穴就可以作为阴经的统帅，而阴经也在其中了。等到详细考证经脉等论述，则手足六阴经无不上头的，现在列举诸脉在下面，以便高明者考校。手少阴心经上行挟持咽喉，走喉咙，系舌根，出于面部，系目系，合于目内眦。手厥阴心包经循行喉咙，出耳后，合于少阳经完骨之下。手足少阴、太阴经都交会于耳中，上行联络左角。手太阴肺经循行喉咙。足少阴肾经循行喉咙，系舌根，其筋上行至项部，结于枕骨，与足太阳膀胱经的筋合并。足太阴脾经合于阳明经上行结于咽，连舌根；分支结于舌根，贯穿舌中，散布于舌下。足厥阴肝经循行喉咙之后，上行入颃颡，络于舌根，连目系，上行出于额部，与督脉会于头顶；其分支从目系下行颊里，环绕唇内。）
In the chapter "Pathogenic Factors, Zang-Fu Organs, and Disease Manifestations" of the *Ling Shu* (Spiritual Pivot), the Yellow Emperor asked Qibo: The head and face are connected to the body's form; bones are linked, tendons are joined, and blood and Qi are integrated. When heaven is cold, the earth cracks and ice forms on water. In sudden severe cold, hands and feet may become lax and weak, yet why does the face not require clothing? (The human head, face, and body originally share one Qi. When encountering sudden extreme cold, the earth cracks and water freezes, causing limbs to shiver, while the face alone does not fear it. Hence, this question is raised.)
Qibo replied: The Twelve Meridians and the 365 Collaterals, their blood and Qi all ascend to the face and flow into the orifices. (The head and face are the summit of the human body, where Yin and Yang meridians from the entire body gather; thus, their blood and Qi all ascend to the face and flow into the various orifices. "Kong" is synonymous with "Kou," meaning hole.) The essence-Yang Qi ascends to the eyes to form vision. (Essence-Yang Qi refers to the essence of Yang Qi; therefore, it is said that the essence-Qi of the Five Zang and Six Fu organs all ascend to the eyes to form vision.) The branch Qi flows to the ears to form hearing. (Branch Qi refers to Qi flowing laterally. Qi ascends from both sides to the ears; when Qi reaches its destination, the orifice becomes acute, enabling hearing.) The Ancestral Qi (Zong Qi) ascends through the nose to form smell. (Ancestral Qi is Great Qi. It accumulates in the chest, connects upward to the nose for respiration, and thus enables the sense of smell.) The turbid Qi emerges from the Stomach, flowing to the lips and tongue to form taste. (Turbid Qi refers to Grain Qi. When grain enters the Stomach, Qi reaches the lips and tongue, enabling the perception of taste.) The fluids generated by these Qi all steam upward to the face. (All fluids of various Qi steam upward to the face. As stated in the *Mai Du* chapter: The Five Zang organs constantly inspect the upper seven orifices internally. Thus, Lung Qi connects to the nose, Heart Qi to the tongue, Liver Qi to the eyes, Spleen Qi to the mouth, and Kidney Qi to the ears. The Qi of the Five Zang organs all connect upward to the seven orifices, not just the Yang meridians reaching the head.) Furthermore, the skin is thick, and the flesh is firm; therefore, even in severe weather, it cannot be overcome. (Since the blood and Qi of the whole body gather at the head and face, the skin is thick and flesh is firm, differing from other parts, so Cold Qi cannot overcome it. My commentary: The principle of the head and face resisting cold mentioned in this chapter originally has no distinction between Yin and Yang. Examining *Nan Jing* Chapter 47: Why does only the human face resist cold? The answer is: The human head is the confluence of all Yang meridians. All Yin meridians reach the neck and chest and return, while only all Yang meridians ascend to the head, thus making the face resistant to cold. This statement is largely incorrect. Saying the head is the confluence of Yang is correct, but saying Yin does not ascend to the head is wrong. Regarding the mechanism of Yin and Yang ascending and descending, how could there be a principle where Earth does not interact with Heaven or internal organs do not reach the head? For instance, this chapter states: The confluence of all Yang is in the face. This means the face is a place where Yang gathers, not that there is no Yin. See Disease Category III for the rationale. Also, in the *Yin Yang Bie Lun* chapter: Three Yang are at the head, Three Yin are at the hand. This refers to Yangming governing the exterior, pointing to the Renying point; and Taiyin governing the interior, pointing to the Maikou point. It does not mean Yin does not ascend to the head. Similarly, in the *Ben Shu* chapter listing the sequence of meridians in the neck, only the six Yang meridians are mentioned, not Yin. This is likely stating the sequence of Yang meridians alone, similar to how *Shang Han Lun* mentions foot meridians while hand meridians are included implicitly, not implying the absence of Yin. The intent of *Nan Jing* was based on these points but failed to investigate in detail. Observing the *Tai Yin Yang Ming Lun* chapter: Yin Qi ascends from the feet to the head, then descends along the arm to the fingertips; Yang Qi ascends from the hands to the head, then descends to the feet. And as stated in this chapter regarding the Twelve Meridians and 365 Collaterals, their blood and Qi all ascend to the face and flow into the orifices—could it be that only Yin meridians do not ascend to the head? However, modern circulating meridian and acupoint charts only state that Yang acupoints are on the head, while Yin acupoints stop at the chest and axilla. This is because Yang acupoints visible on the muscle surface are like this, while the internal course of Yin meridians cannot be fully listed. Moreover, Yin and Yang, interior and exterior, all have convergence points; thus, taking only Yang acupoints can serve as the leader for Yin meridians, and Yin is included within them. Upon detailed examination of meridian discussions, the Six Yin meridians of the hand and foot all ascend to the head. I list the meridians below for scholars to verify. The Hand Shaoyin [Heart] Meridian ascends flanking the throat, traverses the larynx, ties to the root of the tongue, emerges on the face, ties to the eye system, and converges at the inner canthus. The Hand Jueyin [Pericardium] Meridian follows the throat, emerges behind the ear, and converges below the Wanggu bone of the Shaoyang [Sanjiao/Gallbladder] Meridian. The Hand and Foot Shaoyin [Kidney/Heart] and Taiyin [Spleen/Lung] meridians all converge in the ear, ascending to connect with the left corner of the head. The Hand Taiyin [Lung] Meridian follows the throat. The Foot Shaoyin [Kidney] Meridian follows the throat, ties to the root of the tongue; its sinews ascend to the nape, knotting at the occipital bone, combining with the sinews of the Foot Taiyang [Bladder] Meridian. The Foot Taiyin [Spleen] Meridian combines with the Yangming [Stomach] Meridian, ascending to knot at the pharynx, connecting to the root of the tongue; a branch knots at the root of the tongue, penetrates the middle of the tongue, and scatters under the tongue. The Foot Jueyin [Liver] Meridian follows behind the throat, enters the nasopharynx (Hangsang), connects to the root of the tongue, links to the eye system, ascends to emerge on the forehead, and meets the Du Meridian at the vertex; a branch from the eye system descends through the cheek interior, encircling the inside of the lips.)