平按∶此篇自篇首至末，见《灵枢》卷十第六十五《五音五味》篇。自冲脉任脉至故须不生，
见《甲乙经》卷二第二，惟编次前后稍异。自黄赤者至末，见《甲乙经》卷一第十六。
黄帝曰∶妇人之毋须者，毋血气乎？（欲明任脉波脉之故，因问以起。）岐伯曰∶任脉波脉，
皆起于胞中，上循脊里，为经络海。（此经任脉起于胞中，纪络于唇口。皇甫谧录《素问经》任
脉起于中极之
下，以上毛际，循腹里，上关元，至咽喉。吕广所注《八十一难》本，言任脉与皇甫谧所录文同。
检《素问》无此文，唯《八十一难》有前所说。又吕广所注《八十一难》本云∶任脉起于胞门子
户，挟脐上行至胸中。《九卷》又云∶会厌之脉，上经任脉。但中极之下，即是胞中，亦是胞门
子户，是则任脉起处同也。《八十一难》一至胸中，一至咽喉。此经所言别络唇口。又云∶会厌
之脉，上经任脉。是循胸至咽，言其行处，未为终处，至脉络唇口，满四尺五寸，方为极也。
又《八十一难》任脉亦□□。又《明堂》言目下巨 、承泣左右四穴，有阳乔脉任脉之会，则知
任脉亦有分歧上行者也。又任冲二脉上行虽别，行处终始其经是同也。旧来为图，任脉唯为一道，
冲脉分脉两箱，此亦不可根据也。此脉上行，为经络海，任维诸脉，故曰任脉。胞下为膀胱，膀胱
包尿，是以称胞，即尿脬也。胞门与子户相近，任冲二脉起于中也。脊里，谓不行皮肉中也。十
二经脉、奇经八脉、十五络脉、皮部诸络，皆以任冲二脉血气为大，故为海。平按∶任脉波脉
《灵枢》、《甲乙经》作冲脉任脉者。循脊《灵枢》作循背。海上《灵枢》、《甲乙经》均有之
字。又注任脉亦下所缺二字，据《难经》任脉起中极之下，上毛际，循腹里，上关元，至咽喉，
拟作上行二字。又上经任脉，两经字袁刻均作于。分脉两箱，脉字作腋。不行皮肉中，行字作下。
皮部诸络，络字作脉。）其浮而外者，循腹上行，会于咽喉，别而络唇口。（任冲二脉，从胞中
起，分为二道∶一道后行，内着脊里而上；一道前行，浮外循腹上络唇口也。平按《灵枢》腹下
有右字。）血气盛，则充肤热肉；血独盛，则澹渗皮肤，生豪毛。（任冲之血独盛，则澹聚渗入
皮肤，生豪及毛。毛，即须发及身毛也。平按∶澹渗《甲乙经》作渗灌。）今妇人生，有余
于气，不足于血，以其数脱血故也，任冲之脉，不营其口唇，故须不生焉。（妇人气多血少，任
冲少血，故不得营口以生豪毛也。平按∶今妇人生，《灵枢》生上有之字，《甲乙经》无今生二字。
数脱上《甲乙经》有月水下三字，脱血下有任冲并伤四字，须上有髭字。）黄帝曰∶士人有其伤
于阴，阴气绝而不起，阴不用，然其须不去，其故何也？宫者之所独去，何也？愿闻其故也。（士
人或有自伤其阴，不能复起，然髭须不落。宫刑之法伤者，阴亦不起，何因须独去之也？平按∶
阴不用《甲乙经》作阴不为用。宫《灵枢》、《甲乙经》均作宦，下同。按注宫刑之法，《尚书·
吕刑》五刑中有宫刑，即腐刑。宦《说文》训仕，《左传》宦三年矣，训学。虽后世有宦官，惟
闻有自宫而为宦者，未尝设有宦刑。宫刑二字连称，应以宫字为允。）岐伯曰∶宫者去其宗筋，
伤其冲脉，血泻不复，肉肤内结，口唇不营，故须不生。（人有去其阴茎，仍有髭须，去其阴核，
须必去者，则知阴核并茎为宗筋也。去其宗筋，泻血过多，肤肉结涩，内不营其口，以无其血，故
须不生也。平按∶写《甲乙经》作泻。肉肤《灵枢》、《甲乙经》作皮肤，口唇均作唇口。须上
《甲乙经》有髭字。）黄帝曰∶其病天宫者，未尝被伤，不脱于血，然其须不生，其故何也？岐
伯曰∶此故天之所不足也，其任冲不盛，宗筋不成，有气无血，口唇不营，故须不生。（人有天
然形者，未尝被伤，其血不脱而须不生者，此以天然不足于血，宗筋不成，故须不生也。平按∶
其病《灵枢》作有病。注天然形，袁刻形作刑。）黄帝曰。善哉乎！圣人之通万物也，若日月之
光影，音声之鼓响，闻其音而知其形，其非夫子，孰能明万物之精？（见表而知里，睹微而识着，
瞻日月而见光影，听音声而解鼓响，闻五声而通万形，察五色而辨血
气者，非岐伯至圣，通万物之精，孰能若此也？）是故圣人视其真色，黄赤者多热气，青白者少
热气，黑色者多血少气。（表内不误，故曰真色。黄赤，太阳阳明之色，故多热也。青白，少阳
阳明之色，故少热也。黑为阴色，故多血少气也。平按∶真色《灵枢》作颜色。）美眉者太阳多
血，通 极发者少阳多血，美须者阳明多血，此其时然也。（太阳之血营眉，故美眉之人，即知
太阳多血。少阳之血营通 ，故少阳行处通 多，则知少阳多血也。通 ，颊上毛也。须美者则
知阳明多血，须谓颐下毛也。乃是其见眉须，则知血气多少也。平按∶通 极发《灵枢》、《甲乙
经》作通髯极发。注乃是其见眉须，袁刻脱其须二字。）夫人之常数，太阳常多血少气，少阳常
多气少血，阳明常多血气，厥阴常多气少血，少阴常多血少气，太阴常多血气，此天之常数也。
（手足少阴太阳多血少气，以阴多阳少也。手足厥阴少阳多气少血，以阳多阴少也。手足太阴阳
明多血气，以阴阳俱多谷气故也。此又授人血气多少之常数也。平按∶阳明常多血气《灵枢》、
《甲乙经》作多血多气，袁刻作多血少气。太阴常多血气《灵枢》作常多血少气。）
【平按】：本篇从开头到结尾，见于《灵枢》卷十第六十五篇《五音五味》。从“冲脉任脉”至“故须不生”，见于《甲乙经》卷二第二篇，只是编排顺序略有不同。从“黄赤者”到结尾，见于《甲乙经》卷一第十六篇。
黄帝说：妇女没有胡须，是因为没有血气吗？（这是为了阐明任脉、冲脉的机理，因此发问以探究起因。）岐伯说：任脉和冲脉，都起于胞中，向上沿着脊柱内部行走，成为经络之海。（这段经文记载任脉起于胞中，联络于唇口。皇甫谧所录《素问经》中，任脉起于中极穴之下，向上经过阴毛际，沿着腹部内部上行，经过关元穴，到达咽喉。吕广所注的《八十一难经》版本，其文字与皇甫谧所录相同。检查《素问》并无此段文字，只有《八十一难经》有上述说法。另外，吕广所注《八十一难经》版本说：任脉起于胞门子户，挟着脐部上行至胸中。《九卷》又说：会厌的经脉，向上经过任脉。但是中极穴之下，就是胞中，也是胞门子户，所以任脉的起始处是相同的。《八十一难经》说任脉行至胸中，而本经说行至咽喉。本经所说的别络唇口。又说：会厌的经脉，向上经过任脉。这是描述循行经过胸部至咽喉，说的是循行的部位，并非终点；直到脉络唇口，全长四尺五寸，才是尽头。另外，《八十一难经》中任脉也有……（此处缺字）。又《明堂》记载眼下巨髎穴、承泣穴左右共四个穴位，有阳跷脉和任脉的交会，由此可知任脉也有分支向上行走的。另外，任脉和冲脉虽然上行路径有别，但循行部位的始终经络是相同的。旧来的经络图，认为任脉只有一条道，冲脉分为两路夹脊而行，这也是不可依据的。这条脉向上行走，作为经络之海，担任维系诸脉的作用，所以称为任脉。胞的下部是膀胱，膀胱包裹尿液，所以称为胞，也就是尿脬。胞门与子户相近，任脉和冲脉都起于其中。脊里，指的是不在皮肉之间行走。十二经脉、奇经八脉、十五络脉、皮部诸络，都以任脉和冲脉的血气为大，所以称为海。【平按】：任脉、冲脉，《灵枢》、《甲乙经》写作“冲脉任脉”。循脊，《灵枢》写作“循背”。海上，《灵枢》、《甲乙经》均有“之”字。另外注释中任脉亦下所缺二字，根据《难经》任脉起于中极之下，上毛际，循腹里，上关元，至咽喉，推测补作“上行”二字。另外上经任脉，两经袁刻均作“于”。分脉两箱，“脉”字作“腋”。不行皮肉中，“行”字作“下”。皮部诸络，“络”字作“脉”。）其浮浅而向外走的分支，沿着腹部上行，汇聚于咽喉，分支后联络于唇口。（任脉和冲脉，从胞中分出两条道：一条向后行，内附于脊柱内部而上行；一条向前行，浮浅在外，沿着腹部上行并联络唇口。【平按】《灵枢》在“腹”下有“右”字。）血气旺盛，则充盈皮肤，温暖肌肉；血单独旺盛，则渗透皮肤，生长毫毛。（任脉和冲脉的血单独旺盛，则积聚渗入皮肤，生长胡须及体毛。毛，即胡须、头发及身体上的毛发。【平按】：澹渗，《甲乙经》写作“渗灌”。）现在妇女出生时，气有余而血不足，因为她们经常失血（指月经），任脉和冲脉的气血不能滋养口唇，所以胡须不生长。（妇人气多血少，任脉和冲脉血少，所以不能营养口腔周围以生长毫毛。【平按】：今妇人生，《灵枢》在“生”上有“之”字，《甲乙经》无“今生”二字。数脱上《甲乙经》有“月水下”三字，脱血下有“任冲并伤”四字，须上有“髭”字。）
黄帝说：士人中有人损伤了阴器，阴气断绝而不能勃起，阴茎不能使用，然而他的胡须却不脱落，这是什么原因呢？被施以宫刑的人唯独去除了胡须，为什么呢？希望听您讲讲其中的道理。（士人有的自我损伤了阴器，不能再次勃起，然而胡须不落。施以宫刑之法受伤的人，阴器也不能勃起，为什么唯独胡须脱落呢？【平按】：阴不用，《甲乙经》写作“阴不为用”。宫，《灵枢》、《甲乙经》均作“宦”，下同。按注释中的宫刑之法，《尚书·吕刑》五刑中有宫刑，即腐刑。宦，《说文解字》解释为仕进，《左传》中“宦三年矣”，解释为学习。虽然后世有宦官，只听说有自宫而为宦官的，未曾设有名为“宦”的刑罚。“宫刑”二字连称，应以“宫”字为准。）岐伯说：被施以宫刑的人去除了宗筋，损伤了冲脉，血液泻出无法恢复，肌肉皮肤内部结涩，口唇得不到气血营养，所以胡须不生长。（有人去除了阴茎，仍有胡须；去除了阴核，胡须必然脱落，由此可知阴核连同阴茎统称为宗筋。去除了宗筋，泻血过多，肤肉结涩，内部不能营养口唇，因为没有血，所以胡须不生长。【平按】：写，《甲乙经》写作“泻”。肉肤，《灵枢》、《甲乙经》写作“皮肤”，口唇均作“唇口”。须上《甲乙经》有“髭”字。）
黄帝说：那些天生如此的人，未曾受到外伤，也没有失血，然而他们的胡须却不生长，这是什么原因呢？岐伯说：这是先天禀赋不足，他们的任脉和冲脉不旺盛，宗筋发育不全，有气无血，口唇得不到营养，所以胡须不生长。（人有天然形态的，未曾受外伤，血未流失而胡须不生长，这是因为先天禀赋血不足，宗筋不成形，所以胡须不生长。【平按】：其病，《灵枢》写作“有病”。注天然形，袁刻“形”作“刑”。）
黄帝说：好啊！圣人通晓万物，就像日月之光影，声音之鼓响一样，听到声音就能知道形体，如果不是夫子，谁能阐明万物的精微？（通过表象了解内在，看到细微识别显著，观察日月见到光影，听取声音理解鼓响，听到五声通晓万物形态，察辨五色分辨血气，如果不是岐伯这位至圣之人，通晓万物精微，谁能像这样呢？）因此圣人观察其真色，面色黄赤的多热气，青白的少热气，黑色的多血少气。（表里无误，所以叫真色。黄赤，是太阳、阳明经的颜色，所以多热。青白，是少阳、阳明经的颜色，所以少热。黑为阴色，所以多血少气。【平按】：真色，《灵枢》写作“颜色”。）眉毛漂亮的人太阳经多血，鬓角浓密且发际线高的人少阳经多血，胡须漂亮的人阳明经多血，这是由时令体质决定的。（太阳经的血营养眉毛，所以眉毛漂亮的人，就知道太阳经多血。少阳经的血营养鬓角，所以少阳经循行部位鬓角多的人，就知道少阳经多血。通髯，指脸颊上的毛。胡须漂亮的人就知道阳明经多血，须指下巴下的毛。这就是通过观察眉须，来推断血气多少的方法。【平按】：通髯极发，《灵枢》、《甲乙经》写作“通髯极发”。注乃是其见眉须，袁刻脱漏了“其须”二字。）
人的常数是：太阳经通常多血少气，少阳经通常多气少血，阳明经通常多血气，厥阴经通常多气少血，少阴经通常多血少气，太阴经通常多血气，这是天定的常数。（手足少阴、太阳经多血少气，因为阴多阳少。手足厥阴、少阳经多气少血，因为阳多阴少。手足太阴、阳明经多血气，因为阴阳都多谷气。这又是传授给人关于血气多少的常数。【平按】：阳明常多血气，《灵枢》、《甲乙经》写作“多血多气”，袁刻写作“多血少气”。太阴常多血气，《灵枢》写作“常多血少气”。）
[Ping An]: This section, from the beginning to the end, is found in Chapter 65, Volume 10 of *Ling Shu* (Spiritual Pivot), titled "Five Tones and Five Flavors". From "Chong Mai and Ren Mai" to "therefore beard does not grow", it is found in Book 2, Section 2 of *Jia Yi Jing* (The Classic of A-Bio), with only slight differences in arrangement. From "Yellow and red" to the end, it is found in Book 1, Section 16 of *Jia Yi Jing*.
Huang Di asked: Do women lack Qi and Blood because they do not have beards? (This inquiry aims to clarify the mechanisms of Ren Mai and Chong Mai.)
Qi Bo replied: Both Ren Mai (Conception Vessel) and Chong Mai (Penetrating Vessel) originate from Bao Zhong (Uterus/Pelvic Cavity). They ascend along the interior of the spine and serve as the Sea of the Collaterals. (This text records that Ren Mai originates from Bao Zhong and connects to the lips and mouth. Huangfu Mi's recorded version of *Su Wen* states that Ren Mai originates below Zhongji (CV3), ascends through the pubic hair region, follows the interior of the abdomen, passes through Guanyuan (CV4), and reaches the throat. The version of *Nan Jing* (Classic of Difficult Issues) annotated by Lü Guang matches Huangfu Mi's record. However, this passage is absent in *Su Wen*, appearing only in *Nan Jing*. Additionally, Lü Guang's annotation states that Ren Mai originates from Baomen Zihu (Gate of the Womb and Household of the Child), ascending alongside the umbilicus to the chest. *Jiu Juan* (Nine Chapters) also states that the vessel of the epiglottis ascends via Ren Mai. Nevertheless, below Zhongji lies Bao Zhong, which is also Baomen Zihu; thus, the origin of Ren Mai is consistent. *Nan Jing* mentions Ren Mai reaching the chest, whereas this text mentions reaching the throat. The text describes the collateral connecting to the lips and mouth. It also states that the vessel of the epiglottis ascends via Ren Mai, describing the path through the chest to the throat, which is not the final destination. The journey concludes at the lips and mouth, totaling four chi and five cun. Furthermore, *Nan Jing* mentions Ren Mai having... [missing characters]. The *Ming Tang* (Hall of Acupoints) notes that the four acupoints under the eyes—Juliao (ST1) and Chengqi (ST1) on both sides—are intersections of Yang Qiao Mai and Ren Mai, indicating that Ren Mai has branches ascending. Although Ren Mai and Chong Mai have different ascending paths, their starting and ending meridians are the same. Old meridian diagrams depicted Ren Mai as a single channel and Chong Mai splitting into two flanking the spine; this is unreliable. This vessel ascends as the Sea of the Collaterals, assuming responsibility for maintaining the other vessels, hence named Ren Mai. Below Bao is the Bladder, which stores urine, hence called Bao, referring to the urinary bladder. Baomen and Zihu are adjacent, and both Ren Mai and Chong Mai originate there. "Spine interior" refers to the path not within the skin and flesh. The Twelve Regular Meridians, Eight Extraordinary Vessels, Fifteen Luo Vessels, and Skin Region Collaterals all consider the Qi and Blood of Ren Mai and Chong Mai as primary, hence termed the Sea. [Ping An]: *Ling Shu* and *Jia Yi Jing* write "Chong Mai and Ren Mai". *Ling Shu* writes "follows the back" instead of "spine interior". *Ling Shu* and *Jia Yi Jing* include the character "Zhi" after "Sea". Regarding the missing two characters after "Ren Mai also...", based on *Nan Jing* ("originates below Zhongji... reaches the throat"), they are inferred as "ascends". In "ascends via Ren Mai", Yuan edition writes "Yu". "Split vessel two boxes" writes "Mai" as "Axilla". "Not walking in skin/flesh" writes "Xing" as "Xia". "Skin region collaterals" writes "Luo" as "Mai".)
Its floating and external branch ascends along the abdomen, converges at the throat, and branches to connect with the lips and mouth. (Ren Mai and Chong Mai divide into two paths from Bao Zhong: one travels posteriorly, adhering internally to the spine and ascending; the other travels anteriorly, superficially along the abdomen, ascending to connect with the lips and mouth. [Ping An]: *Ling Shu* adds "You" after "Abdomen".) When Qi and Blood are abundant, they fill the skin and warm the flesh; when Blood alone is abundant, it permeates the skin and generates fine hairs. (When the Blood of Ren Mai and Chong Mai is particularly abundant, it gathers and permeates the skin, generating beard and body hair. Hair refers to beard, scalp hair, and body hair. [Ping An]: *Jia Yi Jing* writes "Shen Guan" instead of "Dan Shen".) Women are born with an excess of Qi and a deficiency of Blood due to frequent blood loss (menstruation). Consequently, Ren Mai and Chong Mai cannot nourish the lips and mouth, so beards do not grow. (Women have more Qi and less Blood; since Ren and Chong Mai have deficient Blood, they cannot nourish the oral region to generate hair. [Ping An]: *Ling Shu* adds "Zhi" after "Born"; *Jia Yi Jing* omits "Jin Sheng". *Jia Yi Jing* adds "Yue Xia Shui" before "Frequent Loss"; adds "Ren Chong Bing Shang" after "Loss"; adds "Zi" before "Beard".)
Huang Di asked: Among scholars, some have injured their Yin organ, causing Qi to cease and erection to fail, rendering the penis unusable, yet their beards do not fall out. Why is this? Why do those who underwent castration lose their beards exclusively? I wish to hear the reason. (Some scholars self-injured their Yin organ, unable to regain erection, yet beards remain. Those injured by castration also lose erection; why do only beards fall out? [Ping An]: *Jia Yi Jing* writes "Yin Bu Wei Yong" for "Yin Bu Yong". "Gong" is written as "Huan" in *Ling Shu* and *Jia Yi Jing*. Note: Castration is one of the Five Punishments in *Shang Shu · Lv Xing*. "Huan" means official/service in *Shuo Wen Jie Zi* and learning in *Zuo Zhuan*. Though eunuchs exist, self-castration was done to become one; no punishment named "Huan" existed. "Gong Xing" should use "Gong".)
Qi Bo replied: Those who underwent castration had their Zong Jin (Root Sinew/Genitals) removed, damaging Chong Mai. Blood was lost and could not recover, causing internal stagnation in the flesh and skin. The lips and mouth were not nourished, so beards did not grow. (Removing the penis leaves the beard; removing the glans causes beard loss. Thus, the glans and penis together are called Zong Jin. Removing Zong Jin causes excessive blood loss, leading to skin/flesh stagnation and lack of nourishment to the mouth/oral region due to blood deficiency, resulting in beard loss. [Ping An]: *Jia Yi Jing* writes "Xie" for "Xie". *Ling Shu* and *Jia Yi Jing* write "Pi Fu" for "Rou Fu"; "Chun Kou" for "Kou Chun". *Jia Yi Jing* adds "Zi" before "Xu".)
Huang Di asked: For those naturally so, without injury or blood loss, why do beards not grow? Qi Bo replied: This is due to congenital insufficiency. Their Ren Mai and Chong Mai are not vigorous, Zong Jin is undeveloped, they have Qi but lack Blood, the lips and mouth are not nourished, so beards do not grow. (Those with natural constitution, uninjured and without blood loss, lack congenital Blood, Zong Jin is incomplete, hence no beard. [Ping An]: *Ling Shu* writes "You Bing" for "Qi Bing". Yuan edition writes "Xing" as "Xing" in note.)
Huang Di said: Excellent! The Sage understands all things like shadows of the sun and moon, or echoes of drums. Hearing the sound reveals the form. Without you, Master, who could elucidate the essence of all things? (Observing the exterior to know the interior, seeing the subtle to recognize the manifest, observing sun/moon to see shadows, listening to sounds to understand echoes, hearing five tones to comprehend forms, inspecting five colors to distinguish Qi/Blood—if not the Great Sage Qibo, who understands the essence of all things, could achieve this?) Therefore, the Sage observes the true complexion: yellow and red indicate excess Heat; blue-white indicates deficient Heat; black indicates abundant Blood and deficient Qi. (Unmistakable exterior and interior is called True Color. Yellow/red are colors of Taiyang and Yangming, hence excess Heat. Blue/white are colors of Shaoyang and Yangming, hence deficient Heat. Black is Yin color, hence abundant Blood and deficient Qi. [Ping An]: *Ling Shu* writes "Yan Se" for "Zhen Se".) Beautiful eyebrows indicate abundant Taiyang Blood; full sideburns and high hairline indicate abundant Shaoyang Blood; beautiful beards indicate abundant Yangming Blood. This is determined by constitutional timing. (Taiyang Blood nourishes eyebrows; beautiful eyebrows imply abundant Taiyang Blood. Shaoyang Blood nourishes sideburns; full sideburns imply abundant Shaoyang Blood. Tongran refers to cheek hair. Beautiful beards imply abundant Yangming Blood; Xu refers to chin hair. Observing eyebrows and beards reveals Qi/Blood abundance. [Ping An]: *Ling Shu* and *Jia Yi Jing* write "Tong Ran Ji Fa". Yuan edition omits "Qi Xu" in note.)
The constant nature of humans is: Taiyang usually has abundant Blood and deficient Qi; Shaoyang usually has abundant Qi and deficient Blood; Yangming usually has abundant Blood and Qi; Jueyin usually has abundant Qi and deficient Blood; Shaoyin usually has abundant Blood and deficient Qi; Taiyin usually has abundant Blood and Qi. This is the heavenly constant. (Hand-Foot Shaoyin and Taiyang have abundant Blood/deficient Qi due to more Yin/Less Yang. Hand-Foot Jueyin and Shaoyang have abundant Qi/deficient Blood due to more Yang/Less Yin. Hand-Foot Taiyin and Yangming have abundant Blood/Qi due to abundant Grain Qi in both Yin and Yang. This teaches the constant of Blood/Qi abundance. [Ping An]: *Ling Shu* and *Jia Yi Jing* write "Duo Xue Duo Qi" for Yangming; Yuan edition writes "Duo Xue Shao Qi". *Ling Shu* writes "Chang Duo Xue Shao Qi" for Taiyin.)