（灵枢卫气篇 全）
黄帝曰∶五脏者，所以藏精神魂魄者也。六腑者，所以受水谷而行化物者也。其气内干五脏而外络肢节，其浮气之
不循经者为卫气，其精气之行于经者为营气，阴阳相随，外内相贯，如环之无端，亭亭淳淳乎，孰能穷之？（人之精神
魂魄，赖五脏以藏。食饮水谷、赖六腑以化。其表里营运之气，内则为脏腑，外则为经络。其浮气之不循经者为卫气，
卫行脉外也。其精气之行于经者为营气，营行脉中也。此阴阳外内相贯之无穷也。亭，释名曰∶停也。淳，广韵曰∶清
也。亭亭淳淳乎，言停集虽多而不乱也，然孰能穷之哉？）然其分别阴阳，皆有标本虚实所离之处。能别阴阳十二经者，
知病之所生。候虚实之所在者，能得病之高下。知六腑之气街者，能知解结契绍于门户。能知虚石之坚软者，知补泻之
所在。能知六经标本者，可以无惑于天下。（阴阳标本，各有所在，即虚实所离之处也。街，犹道也。契合也。绍，继也。
门户，出入要地也。六腑主表，皆属阳经，知六腑往来之气街者，可以解其结聚，凡脉络之相合相继，自表自内，皆得
其要，故曰契绍于门户。石，犹实也。标本，本末也。知本知末，则虽天下之广，何所不知，故可无惑于天下。解结义，
详针刺类三十五。）岐伯曰∶博哉圣帝之论，臣请尽意悉言之。足太阳之本，在跟以上五寸中，标在两络命门，命门者目
也。（足太阳之本，在跟上五寸中，即外踝上三寸，当是附阳穴也。标在两络命门，即睛明穴。睛明左右各一，故云两络。
此下诸经标本，与后三十章稍有互异，然亦不甚相远。）足少阳之本，在窍阴之间，标在窗笼之前，窗笼者耳也。（窍阴，
在小趾次趾端。窗笼者耳也，即手太阳听宫穴。）足少阴之本，在内踝下上三寸中，标在背 与舌下两脉也。（内踝下上
三寸中，踝下一寸，照海也；踝上二寸，复溜、交信也。皆足少阴之本。背 ，肾 也。舌下两脉，廉泉也。皆足少阴
之标。）足厥阴之本，在行间上五寸所，标在背 也。（行间上五寸所，当是中封穴。背 即肝 。）足阳明之本，在厉兑，
标在人迎，颊挟颃颡也。（厉兑，在足次趾端。人迎，在颊下，挟结喉旁也。颃音杭，又上、去二声。颡，思党切。）足
太阴之本，在中封前上四寸之中，标在背 与舌本也。（中封，足厥阴经穴。前上四寸之中，当是三阴交也。背 ，即脾
也。舌本，舌根也。）手太阳之本，在外踝之后，标在命门之上一寸也。（手外踝之后，当是养老穴也。命门之上一寸，
当是睛明穴上一寸，盖睛明为手足太阳之会也。）手少阳之本，在小指次指之间上二寸，标在耳后上角下外 也。（手小
指次指之间上二寸，当是液门穴也。耳后上角，当是角孙穴。下外 ，当是丝竹空也。）手阳明之本，在肘骨中，上至别
阳，标在颜下，合钳上也。（肘骨中，当是曲池穴也。别阳义未详。手阳明上挟鼻孔，故标在颜下。颜，额庭也。钳上，
即根结篇钳耳之义，谓脉由足阳明大迎之次，挟耳之两旁也。）手太阴之本，在寸口之中，标在腋内动也。（寸口之中，
太渊穴也。腋内动脉，天府穴也。）手少阴之本，在锐骨之端，标在背 也。（锐骨之端，神门穴也。背 ，心 也。）手
心主之本，在掌后两筋之间二寸中，标在腋下下三寸也。（掌后两筋间二寸中，内关也。腋下三寸，天池也。）凡候此者，
下虚则厥，下盛则热，上虚则眩，上盛则热痛。（此诸经之标本，上下各有所候。在下为本，本虚则厥，元阳下衰也。下
盛则热，邪热在下也。在上为标，上虚则眩，清阳不升也。上盛则热痛，邪火上炽也。）故石者绝而止之，虚者引而起之。
（石，实也。绝而止之，谓实者可泻，当决绝其根而止其病也。引而起之，谓虚者宜补，当导助其气而振其衰也。）请言
气街∶胸气有街，腹气有街，头气有街，胫气有街。（此四街者，乃胸腹头胫之气，所聚所行之道路，故谓之气街。上文
言各经有标本，此下言诸部有气聚之所也。）故气在头者，止之于脑。（诸髓者皆属于脑，乃至高之气所聚，此头之气街
也。）气在胸者，止之膺与背 。（胸之两旁为膺，气在胸之前者止之膺，谓阳明少阴经分也。胸之后者在背 ，谓自十
一椎膈膜之上，足太阳经诸脏之 ，皆为胸之气街也。）气在腹者，止之背 与冲脉于脐左右之动脉者。（腹之背 ，谓
自十一椎膈膜以下，太阳经诸脏之 皆是也。其行于前者，则冲脉并少阴之经行于腹与脐之左右动脉，即肓 、天枢等
穴，皆为腹之气街也。）气在胫者，止之于气街与承山踝上以下。（此云气街，谓足阳明经穴，即气冲也。承山，足太阳
经穴，以及踝之上下，亦皆足之气街也。）取此者用毫针，必先按而在久，应于手，乃刺而予之。（毫针，即第七针也。
凡取此四街者，先按所针之处久之，俟其气应于手，乃纳针而刺之。）所治者，头痛眩仆，腹痛中满暴胀。及有新积痛可
移者，易已也；积不痛，难已也。（凡此者，皆四街所治之病。又若以新感之积，知痛而可移者，乃血气所及，无固结之
形也，故治之易已。若其不痛，及坚硬如石不动者，其积结已深，此非毫针能治矣。）
《灵枢·卫气篇》（全文）
黄帝说：五脏，是用来储藏精神魂魄的器官。六腑，是用来接受水谷并进行消化转化的器官。它们的经气内通于五脏，外联络于四肢关节。其中，浮散而不沿经脉运行的气称为卫气；精专而沿经脉运行的气称为营气。阴阳相互跟随，内外相互贯通，像圆环一样没有端点，停聚充盈、清澈纯净的样子，谁能穷尽它的奥妙呢？（人的精神魂魄，依赖五脏来储藏。饮食水谷，依赖六腑来化生。其表里营运的气，在内则为脏腑之气，在外则为经络之气。那浮散而不沿经脉运行的气就是卫气，卫气行于脉外。那精专而沿经脉运行的气就是营气，营气行于脉中。这就是阴阳内外相互贯通无穷无尽的表现。亭，在《释名》中说：是停留的意思。淳，在《广韵》中说：是清澈的意思。亭亭淳淳乎，是说虽然停聚很多但并不混乱，然而谁能穷尽它呢？）然而，区分阴阳十二经，都有标本虚实所在的具体部位。能够辨别阴阳十二经的人，就知道疾病产生的原因。能够诊察虚实所在部位的人，就能知道病变的高低位置。懂得六腑之气街的人，就能懂得在关键门户处解开结聚、接续脉络的方法。能够辨别实证和虚证坚硬与柔软区别的人，就知道补泻手法的应用所在。懂得六经标本的人，面对天下各种情况就不会有疑惑了。（阴阳标本，各有其所在之处，也就是虚实邪气停留的地方。街，就是道路的意思。契，是契合的意思。绍，是继承、连接的意思。门户，是出入的要地。六腑主表，都属于阳经，懂得六腑往来之气街的人，就可以解除其结聚，凡是脉络相合相继，无论自表自内，都能抓住要领，所以叫作“契绍于门户”。石，就是实的意思。标本，就是本末的意思。知本知末，那么即使是天下广大，又有什么不知道的，所以说可以无惑于天下。解结的含义，详见《针刺类》第三十五节。）岐伯说：真是博大啊，圣明的帝王的论述，请允许我详尽地阐述它。足太阳膀胱经的本部，在脚跟以上五寸处，标部在两络命门，命门就是指眼睛。（足太阳的本部，在脚跟以上五寸处，即外踝上三寸，应该是附阳穴。标部在两络命门，即睛明穴。睛明左右各一，所以说两络。以下各经的标本，与后文三十章稍有不同，但也不相远。）足少阳胆经的本部，在窍阴穴之间，标部在窗笼之前，窗笼就是指耳朵。（窍阴，在小趾次趾端。窗笼指耳朵，即手太阳经的听宫穴。）足少阴肾经的本部，在内踝下上三寸处，标部在背部腧穴和舌下两脉。（内踝下上三寸处，踝下一寸是照海穴；踝上二寸是复溜穴、交信穴。都是足少阴经的本部。背俞，指肾俞穴。舌下两脉，指廉泉穴。都是足少阴经的标部。）足厥阴肝经的本部，在行间穴向上五寸处，标部在背部腧穴。（行间向上五寸处，应当是中封穴。背俞即肝俞穴。）足阳明胃经的本部，在厉兑穴，标部在人迎穴，以及面颊夹持颃颡的部位。（厉兑，在足第二趾端。人迎，在颈部下方，挟结喉旁。颃音杭，又有上声、去声两种读音。颡，思党切音。）足太阴脾经的本部，在中封穴前上方四寸处，标部在背部腧穴和舌根。（中封，是足厥阴经的穴位。前上方四寸处，应当是三阴交穴。背俞，即脾俞穴。舌本，就是舌根。）手太阳小肠经的本部，在外踝之后，标部在命门上一寸处。（手外踝之后，应当是养老穴。命门上一寸，应当是睛明穴上一寸，因为睛明是手足太阳经交会的地方。）手少阳三焦经的本部，在小指和次指之间向上二寸处，标部在耳后上角下方的外侧。（手小指和次指之间向上二寸，应当是液门穴。耳后上角，应当是角孙穴。下方外侧，应当是丝竹空穴。）手阳明大肠经的本部，在肘骨中，向上至别阳穴，标部在颜面下方，合钳上的部位。（肘骨中，应当是曲池穴。别阳的含义不详。手阳明经上行挟鼻孔，所以标部在颜面下方。颜，指额庭。钳上，即《根结篇》中钳耳的含义，指脉从足阳明经的大迎穴旁边，挟持耳朵两旁。）手太阴肺经的本部，在寸口之中，标部在腋下的动脉处。（寸口之中，是太渊穴。腋下动脉，是天府穴。）手少阴心经的本部，在锐骨之端，标部在背部腧穴。（锐骨之端，是神门穴。背俞，即心俞穴。）手厥阴心包经的本部，在掌后两筋之间二寸处，标部在腋下向下三寸处。（掌后两筋间二寸处，是内关穴。腋下三寸，是天池穴。）凡是诊察这些经的标本，下部虚弱就会发生厥逆，下部盛实就会产生热症，上部虚弱就会眩晕，上部盛实就会产生热痛。（这些经的标本，上下各有对应的候诊部位。在下为本，本虚则厥逆，是元阳下部衰退。下部盛实则热，是邪热在下。在上为标，上虚则眩晕，是清阳不升。上盛则热痛，是邪火上炽。）所以，对于实证要决绝并停止其病势，对于虚证要引导并振奋其正气。（石，就是实。绝而止之，意思是实证可以泻法，应当决绝其病根以停止疾病。引而起之，意思是虚证宜用补法，应当导引辅助其气以振兴衰弱。）请让我谈谈气街：胸气有气街，腹气有气街，头气有气街，胫气有气街。（这四条气街，是胸、腹、头、胫之气聚集和运行的道路，所以称为气街。上文讲各经有标本，下文讲各部位有气聚集之所。）所以，气在头部的人，取穴止于脑。（所有的髓都归属于脑，这是至高之气聚集的地方，这是头部的氣街。）气在胸部的人，取穴止于胸膺和背部腧穴。（胸的两侧叫膺，气在胸前的取胸膺，指阳明、少阴经分部。气在胸后的取背部腧穴，指自第十一椎膈膜以上，足太阳经各脏的背俞穴，都是胸部的氣街。）气在腹部的人，取穴止于背部腧穴和冲脉在脐左右跳动的动脉处。（腹部的背俞，指自第十一椎膈膜以下，太阳经各脏的背俞穴皆是。其行于前面的，则是冲脉并足少阴经行于腹部和脐左右的动脉，即肓俞、天枢等穴，都是腹部的氣街。）气在胫部的人，取穴止于气街穴和承山穴及踝上以下的部位。（这里说的气街，指足阳明经的气冲穴。承山，是足太阳经的穴位，以及踝关节上下，也都是足部的氣街。）选取这些部位要用毫针，必须先按压并在该处停留较久，感觉到手下有应感，然后才进针施治。（毫针，就是第七种针。凡是取这四种气街，先按压所针之处很久，等到气应手，才纳针刺入。）所治疗的疾病，包括头痛、眩晕、仆倒，腹痛、腹部胀满突然胀大。以及有新形成的积块且疼痛可移动的，容易治愈；如果积块不痛，就难治愈了。（凡此种种，都是四条气街所治疗的病症。另外如果是新感受邪气形成的积块，知道疼痛且可移动的，那是血气能达到的地方，没有固结的形状，所以治疗容易痊愈。如果是不痛，以及坚硬如石不动的，说明积结已经深入，这就不是毫针所能治疗的了。）
*Ling Shu: Wei Qi Chapter* (Full Text)
The Yellow Emperor said: The Five Zang Organs are the organs that store Jing, Shen, Hun, and Po. The Six Fu Organs are the organs that receive food and fluids and transform them. Their Qi internally connects to the Five Zang Organs and externally links to the limbs and joints. Among them, the floating Qi that does not follow the meridians is called Wei Qi (Defensive Qi); the refined Qi that travels within the meridians is called Ying Qi (Nutritive Qi). Yin and Yang follow each other, penetrating inside and outside, like a circle without beginning or end, stopping and gathering, clear and pure—who can exhaust its mysteries? (Human Jing, Shen, Hun, and Po rely on the Five Zang Organs for storage. Food and drink rely on the Six Fu Organs for transformation. The Qi operating inside and outside manifests as Zang-Fu Qi internally and Meridian Qi externally. The floating Qi that does not follow the meridians is Wei Qi, which travels outside the vessels. The refined Qi that travels within the meridians is Ying Qi, which travels inside the vessels. This is the endless interpenetration of Yin and Yang inside and outside. Ting, according to *Shi Ming*, means to stop. Chun, according to *Guang Yun*, means clear. "Ting ting chun chun hu" describes a state where although much Qi gathers, it remains orderly; yet who can exhaust it?) However, distinguishing the Yin and Yang Twelve Meridians, there are specific locations where Ben (Root), Biao (Branch), Xu (Deficiency), and Shi (Excess) manifest. One who can distinguish the Yin and Yang Twelve Meridians knows the origin of disease. One who observes the location of Deficiency and Excess knows the depth and height of the pathology. One who understands the Qi Streets of the Six Fu Organs knows how to untie knots and connect pathways at the gates. One who discerns the hardness and softness of Excess and Deficiency knows where to apply tonification and sedation. One who understands the Ben and Biao of the Six Meridians will have no confusion regarding the world. (Yin and Yang, Ben and Biao, each have their specific locations, which are also where Deficiency and Excess reside. Jie (Street) means pathway. Qi (Fit/Connect) means connection. Shao (Continue) means succession. Men Hu (Gate/Portal) refers to critical entry and exit points. The Six Fu Organs govern the exterior and belong to the Yang Meridians. Understanding the Qi Streets of the Six Fu Organs allows one to resolve accumulations; wherever meridians connect and succeed each other, whether from exterior to interior, the essence is grasped, hence termed "Qi Shao at the Gate." Shi (Stone) means Excess. Ben and Biao refer to root and branch. Knowing root and branch, even in the vast world, nothing remains unknown, thus one can be free from confusion. The meaning of untying knots is detailed in *Needling Category*, Chapter 35.)
Qi Bo said: Truly profound is the discourse of the Sage Emperor. Please allow me to explain it thoroughly. The Ben (Root) of the Foot-Taiyang Bladder Meridian is located five cun above the heel; its Biao (Branch) is at the Two Collaterals of Ming Men, where Ming Men refers to the eyes. (The Ben of Foot-Taiyang is five cun above the heel, specifically three cun above the lateral malleolus, likely referring to the Fuyang [BL59] acupoint. The Biao is at the Two Collaterals of Ming Men, i.e., Jingming [BL1]. Since Jingming exists on both left and right, it is called "Two Collaterals." The Ben and Biao of the following meridians differ slightly from those in the subsequent thirty chapters but are not significantly distant.) The Ben of the Foot-Shaoyang Gallbladder Meridian is between the Qiaoyin acupoints; its Biao is in front of Chuang Long, where Chuang Long refers to the ear. (Qiaoyin is at the tip of the fourth toe. Chuang Long refers to the ear, specifically Tinggong [SI19] of the Hand-Taiyang Small Intestine Meridian.) The Ben of the Foot-Shaoyin Kidney Meridian is three cun above and below the medial malleolus; its Biao is at the Back-Shu point of the Kidney and the two vessels under the tongue. (Three cun above and below the medial malleolus: one cun below is Zhaohai [KI6]; two cun above are Fuliu [KI7] and Jiaoxin [KI8]. These are the Ben of Foot-Shaoyin. Back-Shu refers to Shenshu [BL23]. The two vessels under the tongue refer to Lianquan [CV23]. These are the Biao of Foot-Shaoyin.) The Ben of the Foot-Jueyin Liver Meridian is five cun above Xingjian; its Biao is at the Back-Shu point of the Liver. (Five cun above Xingjian corresponds to Zhongfeng [LR4]. The Back-Shu refers to Ganshu [BL18].) The Ben of the Foot-Yangming Stomach Meridian is at Lidui; its Biao is at Renying, and the area of the cheek clamping Hangsang. (Lidui is at the tip of the second toe. Renying is below the jaw, beside the laryngeal prominence. Hang sounds like 'hang', with rising and departing tones. Sang is pronounced 'si dang'.) The Ben of the Foot-Taiyin Spleen Meridian is four cun anterior and superior to Zhongfeng; its Biao is at the Back-Shu point of the Spleen and the root of the tongue. (Zhongfeng is an acupoint of the Foot-Jueyin Liver Meridian. Four cun anterior and superior corresponds to Sanyinjiao [SP6]. The Back-Shu refers to Pishu [BL20]. The root of the tongue is Sheben.) The Ben of the Hand-Taiyang Small Intestine Meridian is behind the external malleolus; its Biao is one cun above Ming Men. (Behind the hand's external malleolus corresponds to Yanglao [SI15]. One cun above Ming Men corresponds to one cun above Jingming [BL1], as Jingming is the intersection of the Hand and Foot Taiyang meridians.) The Ben of the Hand-Shaoyang Sanjiao Meridian is two cun above the space between the fourth and fifth fingers; its Biao is below the outer corner of the upper posterior ear. (Two cun above the space between the little and ring fingers corresponds to Yemen [SJ2]. The upper posterior ear corner corresponds to Jiaosun [TE20]. The lower outer part corresponds to Sizhukong [TE23].) The Ben of the Hand-Yangming Large Intestine Meridian is in the elbow bone, extending up to Bieyang; its Biao is below the face, at Heqian. (In the elbow bone corresponds to Quchi [LI11]. The meaning of Bieyang is unclear. The Hand-Yangming meridian ascends flanking the nostrils, so its Biao is below the face. Yan refers to the forehead. Heqian refers to the meaning of "clamping the ear" in the *Gen Jie* chapter, indicating the pulse runs alongside the Da Ying [ST9] of the Foot-Yangming meridian, flanking both sides of the ear.) The Ben of the Hand-Taiyin Lung Meridian is in the Cun Kou; its Biao is at the arterial pulse in the axilla. (Cun Kou corresponds to Taiyuan [LU9]. The arterial pulse in the axilla is Tianfu [LU3].) The Ben of the Hand-Shaoyin Heart Meridian is at the end of the sharp bone; its Biao is at the Back-Shu point of the Heart. (The end of the sharp bone corresponds to Shenmen [HT7]. The Back-Shu refers to Xinshu [BL15].) The Ben of the Hand-Jueyin Pericardium Meridian is two cun between the two tendons behind the palm; its Biao is three cun below the axilla. (Two cun between the two tendons behind the palm corresponds to Neiguan [PC6]. Three cun below the axilla is Tianchi [PC1].) When examining these, deficiency in the lower part leads to Jue (cold extremities/reversal); excess in the lower part leads to heat. Deficiency in the upper part leads to dizziness; excess in the upper part leads to heat and pain. (The Ben and Biao of these meridians have corresponding observation sites above and below. Below is Ben; Ben deficiency leads to Jue due to decline of Yuan Yang in the lower body. Lower excess leads to heat due to pathogenic heat in the lower body. Above is Biao; Biao deficiency leads to dizziness due to failure of Clear Yang to ascend. Upper excess leads to heat and pain due to blazing pathogenic fire.) Therefore, for Excess conditions, one must sever and stop them; for Deficiency conditions, one must guide and raise them. (Shi means Excess. "Sever and stop" means for Excess, sedation should be used to cut off the root and halt the disease. "Guide and raise" means for Deficiency, tonification should be used to guide and assist Qi to revitalize decline.) Let us speak of Qi Streets: There is a Qi Street in the chest, a Qi Street in the abdomen, a Qi Street in the head, and a Qi Street in the shins. (These four Qi Streets are the pathways where Qi of the chest, abdomen, head, and shins gathers and travels. The previous text discussed Ben and Biao of meridians; this section discusses areas of Qi aggregation.) Thus, for Qi in the head, treatment stops at the brain. (All marrow belongs to the brain, which is the gathering place of the highest Qi; this is the Qi Street of the head.) For Qi in the chest, treatment stops at the Ying (anterior chest) and Back-Shu points. (The sides of the chest are called Ying. For Qi in the anterior chest, treat the Ying, referring to the distribution of the Yangming and Shaoyin meridians. For Qi in the posterior chest, treat the Back-Shu points, referring to the Back-Shu points of the various Zang organs along the Foot-Taiyang meridian from the eleventh thoracic vertebra above the diaphragm; these are all the Qi Street of the chest.) For Qi in the abdomen, treatment stops at the Back-Shu points and the pulsating arteries of the Chong Mai (Penetrating Vessel) to the left and right of the umbilicus. (The Back-Shu of the abdomen refers to the Back-Shu points of the various Zang organs along the Taiyang meridian below the eleventh thoracic vertebra and diaphragm. Those running anteriorly include the Chong Mai and the Foot-Shaoyin meridian running along the abdomen and the pulsating arteries left and right of the umbilicus, such as Huangshu [RN15] and Tianshu [ST25]; these are all the Qi Street of the abdomen.) For Qi in the shins, treatment stops at the Qicheng/Qichong acupoints, Chengshan, and the area below the ankle. (The Qicheng mentioned here refers to the Foot-Yangming acupoint Qichong [ST30]. Chengshan is a Foot-Taiyang acupoint, and the area around the ankle also constitutes the Qi Street of the foot.) To treat these, use fine needles (Hao Zhen). One must first press the site for a long time until a sensation is felt under the hand, then insert the needle. (Fine needles refer to the seventh type of needle. When treating these four Qi Streets, press the target site for a long time until Qi responds to the touch, then insert the needle.) The diseases treated include headache, dizziness, collapse, abdominal pain, sudden abdominal distension, and new accumulations that are painful and movable, which are easy to cure. If the accumulation is painless, it is difficult to cure. (All these are diseases treated by the four Qi Streets. Furthermore, if a new accumulation is painful and movable, it indicates that Blood and Qi can reach it, lacking a solidified form, so treatment is effective. If it is painless and hard as stone, immobile, the accumulation has deepened significantly, and this cannot be treated by fine needles alone.)