任脉一十四穴行腹与胸，会阴始分曲骨从，中极关元石门可通，气海阴交神阙水分，下脘建里兮中脘上脘，巨阙鸠
尾兮中庭膻中，玉堂上紫宫华盖，璇玑上天突之尊，饮彼廉泉，承浆味融。
任脉会阴两阴间，曲骨毛际陷中安，中极脐下四寸取，关元脐下三寸连，脐下二寸名石门，脐下寸半气海全，脐下
一寸阴交穴，脐之中央即神阙，脐上一寸为水分，脐上二寸下脘列。脐上三寸名建里，脐上四寸中脘许，脐上五寸上脘
在，巨阙脐上六寸五，鸠尾蔽骨下五分，中庭膻下寸六取，膻中却在两乳间，膻上寸六玉堂主，膻上紫宫三寸二，膻上
华盖四八举（四寸八分），膻上璇玑五寸八，玑上一寸天突起，天突喉下约四寸，廉泉颔下骨尖已，承浆颐前唇棱下，
任脉中央行腹里（行腹中央共二十四穴）。
\r任脉之图\p06-d32a28.bmp\r
黄帝问于岐伯曰∶人焉受气？阴阳焉会？何气为营？何气为卫？营安从生？卫于焉会？老壮不同气，阴阳异位，愿
闻其说。岐伯曰∶人受气于谷，谷入于胃，以传于五脏六腑，五脏六腑皆受其气。其清者为营，浊者为卫，营居脉
中，卫居脉外，营周不休，五十而复大会，阴阳相贯，如环无端。
此详营卫之生会也。始焉谷入于胃，而后能生精微之气，此气出于中焦，以传于肺，而肺传于五脏六腑，则五脏
六腑皆得以受此精微之气矣。其大气积于胸中者，为上焦，所谓宗气流于海者是也（上焦即任脉经膻中穴，又名上气
海）；脐上四寸曰中脘穴，为中焦；脐下一寸曰阴交穴，为下焦。此三焦者，上焦降于中焦，而中焦降之下焦，下焦升
于中焦，而中焦升之上焦，犹天道下济，地道上行之象也。上焦为阳，中焦则上半为阳，下半为阴，下焦则为阴。然中
焦之下半为阴者，由上节之气降于中焦，而中焦之气随上焦之气，以降于下焦，而生此营气。营气者，阴气也。故曰∶
清者为营，言由上、中二焦之清气，降而生之者也。下焦之为阴者，阴极生阳，升于中焦，随中焦上半为阳者，以升于
上焦，而生此卫气者，阳气也。始于阳气甚微，而至此阳气甚盛，故曰∶阳受气于上焦。然此卫气者，乃下焦之浊气
升而生之，故曰∶浊者为卫。宗气积于胸中，出喉咙以司呼吸，而行十二径遂中。营则阴性精专，随宗气以行经遂之
中，所以营之行者，在于经脉之中也。卫则阳性 悍滑利，不能入于经脉之隧，故不随宗气而行，而自行于各经皮肤、
分肉之间，所以卫之行者，在于经脉之外也。营气之随宗气而行者，一呼脉行三寸，一吸脉行三寸，呼吸定息，则脉行
六寸，一日一夜，一万三千五百息，脉行五十度周于身。漏水下百刻，营卫行阳二十五度，行阴亦二十五度，故五十度
复会手太阴也。
黄帝曰∶余闻上焦如雾，中焦如沤，下焦如渎，此之谓也。
宗气积于上焦，出喉咙以司呼吸，而行十二经遂之中，弥伦布KT ，如天之有雾也。营气并胃中，出上焦之下，
泌
别糟粕，蒸为精微之气，而心中之血，赖之以生，凝聚浮沉，如水之有沤也。胃纳水谷，脾实化之，糟粕入于大肠，
水液渗入膀胱，故三焦为决渎之官，膀胱为州都之官，正以下焦如渎之渗泄乎水也。然下焦之阴中有阳者，从是升
中、上二焦，而卫气生矣。（嗟呼！此篇清者为营，浊者为卫，营行脉中，卫行脉外，一十六字，乃圣神之宗旨，犹尧
舜相传，道统不外，人心惟危云云，一十六字也。人之病否生死，从是而决，升降表里，阴阳补泻，从是而分。其祸
始于越人《难经·第一难》，将此第四节与营俱行之“营”字下，增一“卫”字，致使“三焦并降、三气所生”之义不
明，于世而用药多谬，安能有起死回生之功耶？噫！自仲景而下，如孙、王、刘、张、李、朱辈，尚未有识此义者，况
其他乎？）
\r正人脏图\p06-d32a29.bmp\r
阑门，谓大小二肠会处也。自此泌别渗入于膀胱中，乃为溺。
分水，谓水谷承受于阑门。水则渗灌于膀胱而为溺。便谷之泽秽则自阑门而传送大肠之中也。
\r伏人脏图\p06-d32a30.bmp\r
肛门者，言其处似车 之形，因以为名。直肠、肛肠、洞肠，皆即此也。主受大肠之谷而道出焉。
其系上贯于心，下通于肾，心肾水火相感而精气溢泄，乃化血收精之系也。
肛肠，又名广肠，即肛门也。一名鬼门，大便出处。
任脉共有十四个穴位，分布于腹部和胸部。起始于会阴穴，接着是曲骨穴；中极、关元、石门三穴可以贯通；气海、阴交、神阙（肚脐）、水分依次排列；下脘、建里、中脘、上脘自上而下分布；巨阙、鸠尾、中庭、膻中位于胸廓上部；玉堂、上紫宫、华盖、璇玑依次向上；天突穴位于咽喉上方尊贵之处；廉泉穴在颈部下方，承浆穴在下唇凹陷处，滋味交融。
任脉的会阴穴位于两阴之间；曲骨穴在阴毛边缘的凹陷处；中极穴在脐下四寸处取定；关元穴在脐下三寸处相连；脐下二寸名为石门；脐下一寸半为气海；脐下一寸为阴交穴；脐中央即为神阙；脐上一寸为水分；脐上二寸为下脘；脐上三寸为名建里；脐上四寸为中脘；脐上五寸为上脘；巨阙穴在脐上六寸五分处；鸠尾穴在剑突下五分处；中庭穴在膻中穴下六寸处取定；膻中穴位于两乳之间；膻中穴上一寸六分为玉堂主穴；膻中穴上三寸二分处为紫宫；膻中穴上四寸八分处为华盖（注：四寸八分）；膻中穴上五寸八分为璇玑；璇玑上一寸为天突突起；天突穴在喉结下约四寸处；廉泉穴在下颌骨尖下方；承浆穴在下颏前唇棱下方；任脉沿腹部中央行走（行腹中央共二十四穴）。
黄帝向岐伯问道：人从哪里接受气？阴阳在哪里交会？什么气称为营气？什么气称为卫气？营气从哪里产生？卫气在哪里与营气交会？年老与壮年之气不同，阴阳位置各异，希望听听您的解说。岐伯回答说：人从饮食谷物中接受气，谷物进入胃中，然后传布到五脏六腑，五脏六腑都接受了这种气。其中清轻的部分成为营气，重浊的部分成为卫气，营气运行在脉管之中，卫气运行在脉管之外，营气周流不息，每五十次循环后重新大会，阴阳经脉相互贯通，像圆环一样没有尽头。
这段详细阐述了营卫之气的生成与会合过程。起初谷物进入胃中，之后才能产生精微之气，这种气出于中焦，传给肺，肺再传给五脏六腑，那么五脏六腑都能接受这种精微之气了。积聚在胸中的大气，属于上焦，也就是所谓的宗气流注于血海的地方（上焦即任脉经过的膻中穴，又名上气海）；脐上四寸的中脘穴，属于中焦；脐下一寸的阴交穴，属于下焦。这三焦的关系是：上焦之气降入中焦，中焦之气降入下焦，下焦之气升入中焦，中焦之气升入上焦，就像天道下降、地道上升的景象一样。上焦属阳，中焦的上半部分属阳，下半部分属阴，下焦则属阴。然而中焦的下半部分之所以属阴，是因为上节的气降入中焦，中焦之气随着上焦之气，降入下焦，从而产生营气。营气就是阴气。所以说：清者为营，意思是说由上、中二焦的清气下降而生成的。下焦之所以属阴，是因为阴气到了极点生出阳气，升入中焦，随着中焦上半部分的阳者，升入上焦，从而产生卫气。卫气是阳气。开始时阳气非常微弱，而到这里阳气非常旺盛，所以说：阳受气于上焦。然而这卫气，是由下焦的浊气上升而生成的，所以说：浊者为卫。宗气积聚在胸中，出于喉咙以主持呼吸，并在十二经脉中运行。营气性质阴性且精纯，跟随宗气在经脉中运行，所以营气的运行，是在经脉之中。卫气性质阳性且剽悍滑利，不能进入经脉的隧道，所以不跟随宗气运行，而是自行在各经的皮肤、肌肉间隙之间运行，所以卫气的运行，是在经脉之外。营气跟随宗气运行，一呼时脉气运行三寸，一吸时脉气运行三寸，呼吸一次定息，脉气运行六寸，一天一夜，一万三千五百次呼吸，脉气运行五十周遍全身。漏水滴下一百刻的时间，营气行于阳分二十五周，行于阴分也是二十五周，所以五十周后重新会合于手太阴肺经。
黄帝说：我听说上焦如雾，中焦如沤，下焦如渎，说的就是这个道理。
宗气积聚在上焦，出于喉咙以主持呼吸，并在十二经脉中运行，弥漫遍布，如同天空有雾气一样。营气与胃中的水谷之气结合，出自上焦之下，泌别糟粕，蒸腾为精微之气，心中的血液依赖它来生成，凝聚浮沉，如同水中泛起泡沫一样。胃容纳水谷，脾将其转化，糟粕进入大肠，水液渗入膀胱，所以三焦是决渎之官，膀胱是州都之官，正是以下焦如渎那样渗泄水液。然而下焦的阴中有阳者，从此升入中、上二焦，卫气就产生了。（唉！这篇文中“清者为营，浊者为卫，营行脉中，卫行脉外”这十六个字，乃是圣神的宗旨，犹如尧舜相传的道统不外乎“人心惟危”等十六字。人的疾病与否、生死，由此决定，升降表里、阴阳补泻，由此区分。其祸端始于越人《难经·第一难》，在这一节的第四节与营俱行的“营”字下，增加了一个“卫”字，致使“三焦并降、三气所生”的含义不明确，导致世间用药多有误谬，怎么能有起死回生的功效呢？唉！自张仲景以下，如孙思邈、王冰、刘完素、张元素、李东垣、朱震亨等人，还没有人能识得此义，何况其他人呢？）
阑门，是指大小肠会合的地方。从这里泌别渗入膀胱中，就成为尿液。
分水，是指水谷在阑门处承受。水则渗透灌溉于膀胱成为溺。粪便的秽浊之物则从阑门传送到大肠之中。
肛门，是说该处形状似车轮，因此得名。直肠、肛肠、洞肠，都是指这个部位。主要接受大肠的食物残渣并排出体外。
肛门的系带向上贯穿于心，向下连通于肾，心肾水火相互感应而精气溢泄，这是化血收精的系带。
肛肠，又名广肠，即肛门。又称鬼门，是大便排出的出口。
There are fourteen acupoints on the Ren Mai (Conception Vessel), distributed along the abdomen and chest. It begins at Huiyin (CV1) and then Qu Gu (CV2); Zhong Ji (CV3), Guan Yuan (CV4), and Shi Men (CV5) can be connected; Qi Hai (CV6), Yin Jiao (CV7), Shen Que (CV8, umbilicus), and Shui Fen (CV9) are arranged in sequence; Xia Wan (CV10), Jian Li (CV11), Zhong Wan (CV12), and Shang Wan (CV13) are distributed from top to bottom; Ju Que (CV14), Jiu Wei (CV15), Zhong Ting (CV16), and Dan Zhong (CV17) are located in the upper thorax; Yu Tang (CV18), Zi Gong (CV19), Hua Gai (CV20), and Xuan Ji (CV21) are arranged upwards; Tian Tu (CV22) is located above the throat in a prestigious position; Lian Quan (CV23) is below the neck, and Cheng Jiang (CV24) is in the depression below the lower lip, where flavors blend.
Huiyin of the Ren Mai is located between the two yin organs; Qu Gu is secured in the depression at the pubic hair margin; Zhong Ji is taken four cun below the umbilicus; Guan Yuan connects three cun below the umbilicus; two cun below the umbilicus is named Shi Men; one and a half cun below the umbilicus is fully Qi Hai; one cun below the umbilicus is the Yin Jiao point; the center of the umbilicus is Shen Que; one cun above the umbilicus is Shui Fen; two cun above the umbilicus is Xia Wan; three cun above the umbilicus is named Jian Li; four cun above the umbilicus is Zhong Wan; five cun above the umbilicus is Shang Wan; Ju Que is at six cun and five fen above the umbilicus; Jiu Wei is five fen below the xiphoid process; Zhong Ting is taken six cun below Dan Zhong; Dan Zhong is located between the two breasts; Yu Tang is the master point one cun and six fen above Dan Zhong; Zi Gong is three cun and two fen above Dan Zhong; Hua Gai is raised at four cun and eight fen above Dan Zhong (note: four cun eight fen); Xuan Ji is five cun and eight fen above Dan Zhong; one cun above Xuan Ji, Tian Tu protrudes; Tian Tu is approximately four cun below the laryngeal prominence; Lian Quan is below the tip of the hyoid bone; Cheng Jiang is below the mental groove of the lower lip; the Ren Mai runs along the central line of the abdomen (running along the central abdomen, there are twenty-four points in total).
The Yellow Emperor asked Qibo: From where does man receive Qi? Where do Yin and Yang meet? Which Qi is Ying (Nutrient Qi)? Which Qi is Wei (Defensive Qi)? From where does Ying arise? Where does Wei meet? The Qi of the old and the strong differs, and the positions of Yin and Yang are distinct; I wish to hear your explanation. Qibo replied: Man receives Qi from grain. Grain enters the stomach and is transmitted to the Zang and Fu organs; all Zang and Fu organs receive this Qi. The clear part becomes Ying (Nutrient Qi), and the turbid part becomes Wei (Defensive Qi). Ying resides within the vessels, while Wei resides outside the vessels. Ying circulates without rest, meeting again after fifty cycles. Yin and Yang meridians interconnect like a ring without beginning or end.
This section details the generation and convergence of Ying and Wei Qi. Initially, grain enters the stomach, which subsequently generates fine essence Qi. This Qi originates from the Middle Jiao (Middle Burner), is transmitted to the Lung, and then the Lung transmits it to the Zang and Fu organs, so that all Zang and Fu organs can receive this fine essence Qi. The large Qi accumulated in the chest belongs to the Upper Jiao (Upper Burner), which is what is referred to as Zong Qi (Pectoral Qi) flowing into the Sea (Blood Sea) (the Upper Jiao corresponds to the Dan Zhong acupoint on the Ren Mai, also known as the Upper Qi Sea); Zhong Wan acupoint, four cun above the umbilicus, belongs to the Middle Jiao; Yin Jiao acupoint, one cun below the umbilicus, belongs to the Lower Jiao (Lower Burner). The relationship among these three Jiaos is: Qi from the Upper Jiao descends into the Middle Jiao, Qi from the Middle Jiao descends into the Lower Jiao, Qi from the Lower Jiao ascends into the Middle Jiao, and Qi from the Middle Jiao ascends into the Upper Jiao, resembling the phenomenon of Heavenly Dao descending and Earthly Dao ascending. The Upper Jiao is Yang; the upper half of the Middle Jiao is Yang, and the lower half is Yin; the Lower Jiao is Yin. However, the reason the lower half of the Middle Jiao is Yin is that Qi from the upper segment descends into the Middle Jiao, and the Qi of the Middle Jiao follows the Qi of the Upper Jiao to descend into the Lower Jiao, thereby generating Ying Qi. Ying Qi is Yin Qi. Therefore it is said: The clear becomes Ying, meaning it is generated by the clear Qi of the Upper and Middle Jiao descending. The Lower Jiao is Yin because when Yin reaches its extreme, it generates Yang, which ascends into the Middle Jiao, follows the Yang of the upper half of the Middle Jiao, ascends into the Upper Jiao, and thereby generates Wei Qi. Wei Qi is Yang Qi. Starting with very slight Yang Qi, it becomes very vigorous here, hence it is said: Yang receives Qi from the Upper Jiao. However, this Wei Qi is generated by the turbid Qi of the Lower Jiao ascending, hence it is said: The turbid becomes Wei. Zong Qi accumulates in the chest, emerges from the throat to govern respiration, and travels through the twelve meridians. Ying has a Yin nature and is refined and dedicated; it travels with Zong Qi within the meridians, so the movement of Ying occurs within the meridians. Wei has a Yang nature and is bold, rapid, and slippery; it cannot enter the tunnels of the meridians, so it does not travel with Zong Qi but moves independently between the skin and muscles of each meridian, so the movement of Wei occurs outside the meridians. Ying Qi travels with Zong Qi; during one exhalation, pulse Qi moves three cun; during one inhalation, pulse Qi moves three cun. At the pause between breaths, pulse Qi moves six cun. In one day and night, with thirteen thousand five hundred breaths, pulse Qi circulates fifty times around the body. Over the time it takes for water to drip one hundred marks, Ying and Wei Qi travel twenty-five times in the Yang regions and twenty-five times in the Yin regions; thus, after fifty cycles, they reconverge at the Hand Taiyin Lung Meridian.
The Yellow Emperor said: I have heard that the Upper Jiao is like mist, the Middle Jiao like fermentation, and the Lower Jiao like drainage channels; this is what is meant.
Zong Qi accumulates in the Upper Jiao, emerges from the throat to govern respiration, and travels through the twelve meridians, spreading diffusely like mist in the sky. Ying Qi combines with the Qi of food and drink in the stomach, emerges from below the Upper Jiao, separates the dregs, steams them into fine essence Qi, and relies on this to generate blood in the heart, condensing and floating like foam in water. The stomach receives water and grain, and the spleen transforms them; dregs enter the Large Intestine, and fluids seep into the Bladder. Thus, the San Jiao (Triple Burner) is the official of drainage, and the Bladder is the official of the capital city, precisely because the Lower Jiao acts like drainage channels to secrete and discharge water. However, the Yang within the Yin of the Lower Jiao ascends from here into the Middle and Upper Jiaos, and Wei Qi is generated. (Alas! The sixteen characters "The clear becomes Ying, the turbid becomes Wei, Ying travels within the vessels, Wei travels outside the vessels" in this passage are the fundamental principle of the Sages and Spirits, just as the lineage passed down from Yao and Shun is no different from the sixteen characters "The human mind is perilous." Whether a person is sick or healthy, alive or dead, is decided by this; ascent and descent, interior and exterior, Yin and tonification and sedation are distinguished by this. The disaster began with Yue Ren's *Nan Jing* (Classic of Difficult Issues), First Difficulty, where a "Wei" character was added under the "Ying" character that travels together with Ying in the fourth section of this chapter, causing the meaning of "Three Jiaos descending together and Three Qi being generated" to become unclear. This has led to many errors in medication in the world; how can there be the merit of reviving the dead? Alas! Since Zhang Zhongjing, figures such as Sun [Simiao], Wang [Bing], Liu [Wansu], Zhang [Yuansu], Li [Dongyuan], and Zhu [Zhenheng] have not yet recognized this meaning, let alone others.)
Lan Men refers to the junction where the Small and Large Intestines meet. From here, fluids are separated and seep into the Bladder, becoming urine.
Fen Shui refers to the reception of water and grain at Lan Men. Water seeps and irrigates into the Bladder to become urine. The filth of feces is transported from Lan Men into the Large Intestine.
Gang Men (Anus) is named because its shape resembles a chariot wheel. Zhi Chang (Rectum), Gang Chang, and Dong Chang all refer to this location. It primarily receives grain residues from the Large Intestine and guides them out.
Its connecting tissue penetrates upward to the Heart and connects downward to the Kidney. The Fire and Water of the Heart and Kidney interact, causing essence and Qi to overflow and discharge; this is the connecting tissue for transforming blood and storing essence.
Gang Chang, also known as Guang Chang, is the anus. Also called Gui Men (Ghost Gate), it is the exit for defecation.