（素问气穴论 连前篇）
帝曰∶余已知气穴之处，游针之居，愿闻孙络溪谷亦有所应乎？（游针之居，针所游行之处也。孙络，支别之小络
也。溪谷义见后。）岐伯曰∶孙络三百六十五穴会，亦以应一岁，（孔络之云穴会，以络与穴为会也。穴深在内，络浅在
外，内外为会，故曰穴会。非谓气穴之外，别有三百六十五络穴也。）以溢奇邪，以通荣卫，（溢，注也，满也。奇，异
也。邪自皮毛而溢于络者，以左注右，以右注左，其气无常处而不入于经，是为奇邪。表里之气，由络以通，故以通营
卫。荣营通用，下同。）荣卫稽留，卫散荣溢，气竭血着，外为发热，内为少气，（邪气留于荣卫，故卫气散，荣气溢。
气竭于内，故为少气。血着于经，故为发热。着，直略切，留滞也。）疾泻无怠，以通荣卫，见而泻之，无问所会。（邪
客于络，则病及荣卫，故疾泻之，则荣卫通矣。疾，速也。然泻络者，但见其结，即可刺之，不必问其经穴之所会。）帝
曰∶愿闻溪谷之会也。岐伯曰∶肉之大会为谷，肉之小会为溪，肉分之间，溪谷之会，以行荣卫，以会大气。（肉之会根据
乎骨，骨之会在乎节，故大节小节之间，即大会小会之所，而溪谷出乎其中。凡分肉之间，溪谷之会，皆所以行荣卫之
大气者也。愚按∶溪谷之义，说文∶泉出通川为谷。又诗有谷风，诗诂风自谷出也。宋均曰∶无水曰谷，有水曰溪。故
溪谷之在天地，则所以通风水；在人身，则所以通血气。凡诸经俞穴，有曰天曰星者，皆所以应天也。有曰地曰山陵溪
谷渊海泉泽都里者，皆所以应地也。又如穴名府者，为神之所集。穴名门户者，为神之所出入。穴名宅舍者，为神之所
安。穴名台者，为神之所游行。此先圣之取义命名，皆有所因，用以类推，则庶事可见。）邪溢气壅，脉热肉败，荣卫不
行，必将为脓，内销骨髓，外破大 ，（ 当作 ，误也。盖 可称大， 不必称大也。）留于节凑，必将为败。（若邪气
溢壅于溪谷，郁而成热，则荣卫不行，必为痈脓破 等疾；设或留于节凑，则必更甚而为败矣。）积寒留舍，荣卫不居，
卷肉缩筋，肋肘不得伸，内为骨痹，外为不仁，命曰不足，大寒留于溪谷也。（若积寒留舍于溪谷，阴凝而滞，则荣卫之
气不能居，卷肉缩筋，故肋肘不得伸，乃为骨痹不仁等疾，皆阳气不足而寒邪得留也。卷， 同。）溪谷三百六十五，穴
会亦应一岁。（有骨节而后有溪谷，有溪谷而后有穴俞，人身骨节三百六十五，而溪谷穴俞应之，故曰穴会亦应一岁之数。）
其小痹淫溢，循脉往来，微针所及，与法相同。（邪在孙络，邪未深也，是为小痹，故可微针以治，而用法则同也。）帝
乃辟左右而起，再拜曰∶今日发蒙解惑，藏之金匮，不敢复出。乃藏之金兰之室，署曰气穴所在。（署，表识也。）岐伯
曰∶孙络之脉别经者，其血盛而当泻者，亦三百六十五脉，并注于络，传注十二络脉，非独十四络脉也。（三百六十五脉，
即首节三百六十五穴会之义。孙络之多，皆传注于十二经之大络，非独十四络穴也。络有十五而此言十四，内大包即脾
经者。）内解泻于中者十脉。（解，解散也，即刺节真邪篇解结之谓。泻，泻去其实也。中者，五脏也。此言络虽十二，
而分属于五脏，故可解泻于中。左右各五，故云十脉。）
（《素问·气穴论》，承接前一篇）
黄帝说：我已经知道了气穴的位置，以及毫针游行的处所，还想听听孙络和溪谷是否也有相应的对应关系？（“游针之居”，是指毫针可以游行的地方。“孙络”，是分支细小的络脉。“溪谷”的含义见后文。）岐伯说：孙络与三百六十五个穴位相会合，也是用来对应一年的天数。（所谓“穴会”，是因为络脉与穴位在此交汇。穴位深在内层，络脉浅在外层，内外相交，所以称为“穴会”。并不是说在气穴之外，另外有三百六十五个络穴。）它们的作用是溢出奇邪之气，并疏通营卫之气。（“溢”，意为灌注、充满。“奇”，意为异常。邪气从皮毛侵入并溢入络脉，从左注向右，从右注向左，其气流没有固定的位置，也不进入经脉，这叫做“奇邪”。表里的气机通过络脉得以通畅，所以能疏通营卫。荣与营通用，下文相同。）如果营卫之气稽留阻滞，卫气散乱，营气外溢，导致体内气竭、体外血滞，外部表现为发热，内部表现为气短少气，（邪气停留在营卫之间，所以卫气散逸，营气溢出。气在体内衰竭，所以表现为少气。血液滞留于经络，所以表现为发热。“着”，读音为直略切，意为停留阻滞。）应当迅速泻法治疗而不可懈怠，以疏通营卫，见到邪气结聚之处就进行泻刺，不必询问是否是经穴的交会处。（邪气客居于络脉，就会波及营卫，所以迅速泻之，就能使营卫通畅。“疾”，意为快速。然而泻络脉的方法，只要看到有结聚的现象，就可以针刺，不必追问它是否是经穴的交会点。）黄帝说：我想听听关于溪谷会合的道理。岐伯说：肌肉的大聚会处称为“谷”，肌肉的小聚会处称为“溪”，肌肉纹理之间的间隙，就是溪谷的会合之处，这里用来运行营卫之气，汇聚大气。（肌肉的会合基于骨骼，骨骼的会合在于关节，所以在大关节和小关节之间，就是大会和小会的地方，而溪谷产生于其中。凡是分肉之间的间隙，溪谷的会合，都是用来运行营卫中的大气的。我按语道：溪谷的意义，《说文解字》说：泉水流出贯通河流的地方叫谷。又《诗经》中有《谷风》，《诗诂》解释风是从山谷中出来的。宋均说：没有水的地方叫谷，有水的地方叫溪。所以溪谷在天地间，是用来通风水的；在人体中，则是用来通气血的。凡是各经腧穴名称中有叫天、叫星的，都是用来对应天的。有叫地、叫山陵、溪谷、渊海、泉泽、都里的，都是用来对应地的。又如穴名带“府”字的，是神气聚集的地方。穴名带“门户”字的，是神气出入的地方。穴名带“宅舍”字的，是神气安住的地方。穴名带“台”字的，是神气游行的地方。这些是先圣取义命名的原因，用此来类推，各种事物可见了。）如果邪气溢出壅滞，脉热肉败，营卫不能通行，必然化脓，向内消蚀骨髓，向外破溃皮肤，（“䐃”当作“腠”，是误字。因为腠理可称大，䐃不必称大。）如果邪气停留在节凑之间，必然导致败坏。（如果邪气溢壅在溪谷之中，郁结而成热，那么营卫就不能通行，必然形成痈脓、破腠等疾病；假如邪气停留在节凑之间，那就更加严重而导致败坏了。）如果积寒留驻，营卫之气无法安居，肌肉卷缩，筋脉拘急，肋部和肘部不能伸展，内部表现为骨痹，外部表现为麻木不仁，命名为阳气不足，这是大寒邪气留在溪谷所致。（如果积寒留驻在溪谷，阴气凝结而停滞，那么营卫之气就不能安居，肌肉卷缩，筋脉拘急，所以肋部和肘部不能伸展，从而形成骨痹、不仁等疾病，这都是阳气不足而寒邪得以留驻的缘故。“卷”，同“蜷”。）全身共有三百六十五处溪谷，穴会也对应一年的天数。（有了骨节才有溪谷，有了溪谷才有穴俞，人身骨节有三百六十五处，而溪谷穴俞与之相应，所以说穴会也对应一年的数目。）如果是轻微的小痹症，邪气淫溢，沿着脉道往来，微针即可触及治疗，方法与常规相同。（邪气在孙络，邪气尚未深入，这叫做小痹，所以可以用微针来治疗，而用法则与常规相同。）黄帝于是屏退左右，起身，拜了两拜说：今天使我如开蒙昧般解惑，我将把它藏在金匮之中，不敢再轻易出示。于是将它收藏在金兰之室，题名为“气穴所在”。（“署”，意为标记。）岐伯说：孙络中别出经脉的那些脉络，如果血液充盛应当泻除的，也有三百六十五条，它们都注入络脉，传导至十二经的大络，不仅仅是十四络脉。（三百六十五条脉，就是第一节所说的三百六十五穴会的含义。孙络众多，都传导注入十二经的大络，不仅仅是十四络穴。络有十五条，这里说十四条，其中的大包穴即属于脾经。）内部解散泻除于五脏的有十条脉。（“解”，意为解散，即《刺节真邪》篇中说的“解结”。泻，指泻去其实邪。中，指五脏。这里说络脉虽然属于十二经，但分别归属于五脏，所以可以在内部进行解散和泻除。左右各五条，所以说十脉。）
(Su Wen: Qi Xue Lun, continuing from the previous chapter)
The Yellow Emperor said: I have already known the locations of Qi acupoints and the places where needles travel. I wish to hear whether Sun Luo (collaterals of collaterals) and Xi Gu (valleys between muscles) also have corresponding correspondences? ("You Zhen Zhi Ju" refers to the places where needles can travel. "Sun Luo" refers to the small, branching collateral vessels. The meaning of "Xi Gu" is seen later.) Qibo replied: There are three hundred and sixty-five intersections of Sun Luo and acupoints, which also correspond to the days in a year. (The term "Xue Hui" [acupoint intersection] implies that collaterals and acupoints meet here. Acupoints are deep internally, while collaterals are shallow externally; their meeting internally and externally is thus called "Xue Hui". It does not mean that there are another three hundred and sixty-five Luo points outside the Qi acupoints.) Their function is to overflow with odd pathogens and to unblock Ying Wei (Nutritive and Defensive Qi). ("Yi" means to pour or fill. "Qi" means abnormal. Pathogens entering from the skin and hair and overflowing into the collaterals flow from left to right and right to left, having no fixed location and not entering the meridians; this is called "Qi Xie" [odd pathogen]. The Qi of the exterior and interior is connected through the collaterals, thus unblocking Ying and Wei. Ying and Ying are used interchangeably, as below.) If Ying Wei stagnate, Wei Qi scatters and Ying Qi overflows, leading to internal exhaustion of Qi and external stasis of Blood, it manifests externally as fever and internally as shortness of breath. (Pathogens remaining in Ying Wei cause Wei Qi to scatter and Ying Qi to overflow. Internal exhaustion of Qi results in shortness of breath. Blood stasis in the meridians results in fever. "Zhuo" [pronounced zhi lüè qiē] means retention and stagnation.) One should employ rapid draining techniques without delay to unblock Ying Wei. Upon seeing pathological condensation, drain it by needling, without questioning whether it is an intersection point of meridians. (When pathogens lodge in the collaterals, they affect Ying Wei; thus, rapid draining allows Ying Wei to flow freely. "Ji" means fast. However, when draining collaterals, one may needle wherever condensation is visible, without needing to ask if it is a meridian intersection.) The Yellow Emperor said: I wish to hear about the convergence of Xi Gu. Qibo said: The large convergence of flesh is called "Gu" (valley), and the small convergence of flesh is called "Xi" (stream). Between the muscle fibers, the convergence of Xi Gu serves to circulate Ying Wei and gather Great Qi. (The convergence of flesh is based on bones, and the convergence of bones lies in joints. Therefore, between major and minor joints lie the sites of great and small convergences, from which Xi Gu arise. All gaps between muscle fibers, being the convergence of Xi Gu, serve to circulate the Great Qi of Ying Wei. My commentary notes: According to Shuo Wen Jie Zi, a valley is where spring water flows out to connect with rivers. Also, Shi Jing contains "Gu Feng" (Wind from the Valley), and Shi Gu explains that wind emerges from valleys. Song Jun stated: A place without water is called Gu, and a place with water is called Xi. Thus, in heaven and earth, Xi Gu ventilate wind and water; in the human body, they unblock blood and Qi. Acupoints named Tian (Heaven) or Xing (Star) correspond to Heaven. Those named Di (Earth), Shan Ling (Mountain Ridge), Xi Gu (Valley), Yuan Hai (Abyssal Sea), Quan Ze (Spring Marsh), Du Li (Metropolis) correspond to Earth. Furthermore, acupoints named Fu (Storehouse) are where Shen (Spirit) gathers; those named Men Hu (Gate/Portal) are where Shen enters and exits; those named Zhai She (Residence) are where Shen rests; those named Tai (Terrace) are where Shen travels. These naming conventions by ancient sages have specific origins, allowing for analogical reasoning to understand various matters.) If pathogens overflow and Qi becomes obstructed, causing heat in the pulse and decay of flesh, and Ying Wei cannot circulate, pus will inevitably form. Internally, it consumes bone marrow; externally, it ruptures the skin/cuticle. (The character "Chen" should be "Cou" [skin pores], an error. Because Cou can be described as large, Chen need not be.) If it remains in the joint intervals, it will inevitably lead to ruin. (If pathogens overflow and obstruct in the Xi Gu,郁结 becoming heat, Ying Wei cannot circulate, inevitably forming diseases such as abscesses and ruptured skin pores; if it lodges in the joint intervals, it becomes even more severe, leading to ruin.) If accumulated cold remains and lodges, Ying Wei cannot reside, muscles curl, tendons contract, and the ribs and elbows cannot extend. Internally, it manifests as Bone Bi (Bone Impediment); externally, as numbness and insensitivity. This is termed deficiency, caused by severe cold lodging in the Xi Gu. (If accumulated cold lodges in the Xi Gu, Yin condenses and stagnates, so Ying Wei Qi cannot reside. Muscles curl and tendons contract, hence ribs and elbows cannot extend, resulting in diseases like Bone Bi and insensitivity. These are all due to Yang Qi deficiency allowing Cold pathogens to lodge. "Juan" is identical to "Quan" [curl].) There are three hundred and sixty-five Xi Gu in the body, and the acupoint intersections also correspond to the number of days in a year. (With bone joints come Xi Gu; with Xi Gu come acupoints. The human body has three hundred and sixty-five bone joints, and the Xi Gu and acupoints correspond to them. Hence, it is said that acupoint intersections correspond to the number of days in a year.) For mild Bi syndromes where pathogens overflow and move along the pulses, fine needles are sufficient, and the method is the same as usual. (Pathogens in Sun Luo are not yet deep; this is called Xiao Bi [minor Bi], so it can be treated with fine needles, using methods identical to the standard ones.) The Yellow Emperor then dismissed his attendants, stood up, and bowed twice, saying: Today, you have enlightened me and resolved my doubts. I shall store this in the Golden Cabinet and dare not show it again. Thus, it was stored in the Chamber of Gold and Orchids, titled "Locations of Qi Acupoints". ("Shu" means to mark or label.) Qibo said: Among the Sun Luo branches diverging from the meridians, those with abundant blood that require draining also number three hundred and sixty-five vessels. They all feed into the collaterals and transmit to the large collaterals of the twelve meridians, not just the fourteen collaterals. (The three hundred and sixty-five vessels refer to the meaning of the three hundred and sixty-five acupoint intersections mentioned at the beginning. The multitude of Sun Luo all transmit to the large collaterals of the twelve meridians, not merely the fourteen Luo points. There are fifteen collaterals, but here it mentions fourteen; the Da Bao [Great Bag] belongs to the Spleen meridian.) Ten vessels allow for internal resolution and draining within the middle. ("Jie" means to resolve or disperse, referring to "Jie Jie" [untying knots] in the Ci Jie Zhen Xie chapter. "Xie" means to drain excess. "Zhong" refers to the Five Zang organs. Although the collaterals belong to the twelve meridians, they are distributed among the five Zang organs, allowing for internal resolution and draining. There are five on the left and five on the right, hence ten vessels.)