黄帝曰。五脏者。所以藏精神魂魄者也。六腑者。所以受水谷而化行物者也。其气内于五脏。
而外络支节。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。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。能知虚实
之坚软者。知补泻之所在。能知六经标本者。可以无惑于天下。
此章论营行脉中。卫行脉外。然经脉皮肤之血气。外内出入。阴阳相贯。环转之无端也。其气
者。谓水谷所生之营卫。内荣于五脏。以养精神魂魄。外络于支节。以濡筋骨关节。此言脏腑阴阳
十二经脉之外内也。其浮气之不循经者为卫气。其精气之行于经者为营气。谓营行脉中。卫行脉外。
各走其道。交相逆顺而行者也。阴阳相随。外内相贯。谓脉内之血气。出于脉外。脉外之气血。贯于
脉中。阴阳相随。外内出入。如环无端。莫知其纪也。合天地之亭毒。乃阴阳之化淳。亭亭淳淳。
孰能穷之。然其分别阴阳。皆有标本虚实所离之处。盖以经脉所起之处为本。所出之处为标。虚实者。
谓血气出于气街。离经脉而荣于肤腠。则经脉虚而皮肤实矣。高下者。谓本在下而标出于上也。气街者。
气之径路。络绝则径通。乃经脉之血气。从此离绝。而出于脉外者
也。契、合也。绍、继也。门户者。血气所出之门户。知六腑之气街。则知血气之结于脉内者。解
而通之。脉内之血气。与脉外之气血。相合相继而行。则知出于气街之门户矣。脉内之血气。从气街
而出于脉外。脉外之气血。从井荥而溜于脉中。出于气街。则经脉虚软。而皮肤石坚。溜于脉中。则
经脉石坚。而皮肤虚软。故能知虚实。则知补泻之所在矣。皮肤之气血。犹海之布云气于天下。经脉
之血气。合经水之流贯于地中。故能知六经之标本。可以无惑于天下。篇名卫气者。谓脉内之营气。
出于气街。与卫气相将。昼行阳而夜行于阴也。夫营卫者。水谷之精气。营行脉中。卫行脉外。乃无
形之气也。水谷之津液。化而为血。以奉生身。命曰营气。乃有形之血。行于经隧皮肤者。皆谓之营气。
夫充肤热肉之血。有从冲脉而散于皮肤者。有从大络而出于脉外者。有随三焦出气之津液。化而为赤
者。皆谓之营气。盖以血为营。血之气为营气也。此章论行于脉中之营气。出于气街。与卫气相将而行。
故篇名卫气。曰阴阳相随。外内相贯。血气之生始出入。阴阳离合。头绪纷纭。学人当于全经内细心穷
究。庶可以无惑矣。
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。足少阳之本。在窍阴之间。标在窗笼之前。窗笼者耳也。足少阴之本。在内踝下上三寸中。标在
背俞与舌下两脉也。足厥阴之本。在行间上五寸所。标在背俞也。足阳明之本。在厉兑。标在人迎颊
挟颃颡也。足太阴之本。在中封前上四寸之中。标在背俞与舌本也。
此分别十二经脉之本。出于手足之腕踝。其标在于胸腹头气之街。标者。犹树之梢杪。杪绝而出
于络外之径路也。本者。犹木之根干。经脉之血气。从此而出也。足太阳之本。在跟以上五寸中。其标在于
两目。而出于头气之街。夫气在头者。止之于脑。两目之脉入于脑。而绝于内也。足少阳之本。在足
窍阴之间。其标在耳窗笼之前。而出于头气之街。足少阴之本。在内踝下上三寸中。其标在于背俞。
与舌下之两脉。而出于胸气之街。盖气在胸者。止之膺与背俞。谓络脉之循于胸者。或绝于膺胸之间。
或行至背俞而始绝也。根结篇曰。少阴结于廉泉。舌下两脉。廉泉玉英也。盖少阴主先天之精气。及
受藏水谷之精。故从本经之络脉。而出于胸气之街。复从任脉而上出于廉泉。从冲脉而下出于胫气之
街。少阴为水脏。而富于精血者也。足厥阴之本。在行间上五寸所。标在背俞。而出于胸气之街。足
阳明之本。在足之厉兑。标在人迎颊挟颃颡。而出于头气之街。颃颡者。鼻之上窍。以收洞涕者也。
足太阴之本。在中封前上四寸之中。标在背俞与舌本。而出于胸气之街。盖三阳之经。上循于头。是
以络脉亦上出于头而始绝。三阴之脉。止于膺胸之间。故络脉亦至膺与背俞而止。按此章与根结篇大
义相同。而各有分别。根结篇论三阴三阳之开阖枢。此章论十二络脉之标本出入。倪氏曰。开阖枢者。
三阴三阳之气也。入于脉中为阖。出于肤表为开。出入于皮肤经脉之外内为枢。此论气而及于脉络也。
此章论血气出入于十二经脉之中。以合三阴三阳之气。故曰太阳少阳阳明。太阴少阴厥阴。而不言脏腑
之经脉。此论络脉而及于气也。盖血气之行于肤表者。应六气之司天在泉。营运于地之外。肤表之气
血。溜注于脉中。应天泉之复通贯于地内。五营运篇之所谓燥胜则地干。暑胜则地热。风胜则地动。
湿胜则地泥。寒胜则地裂。火胜则地固也。十二经脉。应经水之流行于地中。经脉之血气。从络脉而
出于肤表犹经水之从支流而注于海。海之云气。复上通于天。是以论阴阳六气。不离乎经脉。论十二
经脉不离乎阴阳。人与天地参也。
手太阳之本。在外踝之后。标在命门之上一寸也。手少阳之本。在小指次指之间。上二寸。
标在耳后上角下外 也。手阳明之本。在肘骨中上至别阳。标在颜下合钳上也。手太阴之本。在寸口
之中。标在腋内动也。手少阴之本。在锐骨之端。标在背俞也。手心主之本。在掌后两筋之间二寸中。
标在腋下下三寸也。
手太阳之本。在外踝之后。标在命门之上一寸。而出于头气之街。手少阳之本。在小指次指之间
上二寸。标在耳后上角下外 。而出于头气之街。手阳明之本。在肘骨上至别阳。标在颜下合钳上。而
出于头气之街。钳上者。耳上也。手太阴之本。在寸口之中。标在腋内之动处。而出于胸气之街。手少
阴之本。在锐骨之端。标在背俞。而出于胸气之街。手心主之本。在掌后两筋之间二寸中。标在腋下
三寸。而出于胸气之街。按十二经脉之终始。出于井。溜于荥。注于输。行于经。入于合。而内属
于脏腑。此脏腑之十二经脉也。十二络脉之本标。乃经脉之支别。故曰此气之大络也。络绝则径通。盖
血气从络脉之起处为本。尽处为标。而出于气街也。然支络乃经脉之分派。故曰足太阳之本在跟以
上五寸中。足少阴之本。在内踝下三寸中。盖以本支所分之处为本。而不定在于经俞之穴会也。至于
标在头气之街者。止之于脑。如太阳之在目内。少阳之在耳中。阳明之在颃颡。乃三阳之络脉。绝于
头脑之中。亦非头面之穴会也。经脉之内属脏腑。外络形身。应神机之出入。血气之从络脉出于气街。
营运于肤表。应精气之降升。出入废则神机化灭。升降息则气立孤危。故曰
亭亭淳淳。孰能穷之。言血气之升降出入。合天地之化育营运无息者也。
凡候此者。下虚则厥。下盛则热。上虚则眩。上盛则热痛。故石者绝而止之。虚者引而起之。
虚实者。谓十二络脉之血气。有虚而有实也。下虚下盛者。虚实之在本也。是以下虚则厥。下盛
则热。上虚上盛者。虚实之在标也。是以上虚则眩。上盛则热痛。故石者绝而止之。谓绝之于下。而
止之盛于上也。虚者引而起之。谓引之于上。而起之出于下也。此候手足之十二络脉。上出于头气
胸气之街者也。朱氏曰。绝者。绝其经脉之血气。溢于络脉之中。起者。起其经脉之血气。而引出
于气街也。此盖以申明血脉之贯通。非补泻之谓也。
请言气街。胸气有街。腹气有街。头气有街。胫气有街。故气在头者。止之于脑。气在胸者。止
之膺与背俞。气在腹者。止之背俞。与冲脉于脐左右之动脉者。气在胫者。止之于气街。与承山踝
上以下。取此者。用毫针。必先按而在久应于手。乃刺而予之。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。
街、路也。气街者、气之径路。络绝则径通。乃络脉之尽绝处。血气从此通出于皮腠者也。止、
尽也。止之于脑者。言头气之街。络脉尽于脑也。止之膺与背俞者。谓胸气之街。络脉有尽于膺胸
之间者。有从胸上循肩背而始绝者。脉内之血气。或从膺腋之络脉尽处。而出于皮肤。或从背俞之络
脉尽处而出于皮肤也。夫十二经脉。上出于头气之街。胸气之街者。血气从下而上出于标也。经云。
冲脉者。经脉之海也。主渗灌 谷。与阳明合于宗筋。阴阳总宗筋之会。会于气街。而阳明为之长。
皆属于带脉。而络于督脉。是阳明之血气。又从冲脉
而出于腹气之街。故与冲脉会于脐之左右动脉也。本经动 篇曰。冲脉与少阴之大络。起于肾。下
出于气街。循阴股。内廉。邪入 中。 中乃足太阳之部分。故与足太阳之承山。交会于踝上以下。
此足少阴又同冲脉而出于胫气之街也。毫针。微细之针。取气之出于皮毛者也。按之在久者。候气之
至也。夫少阴阳明。为血气之生始。少阴之血气。逆于脉气之街。则不能上行而为头痛眩仆。阳明
之血气。逆于腹气之街。则不能布散而为腹痛中满。此因少阴阳明之气厥逆。故用毫针久按以候气。
故所治者。头痛眩仆中满也。及有新积痛可移者。积在气分。故为易已。积不痛者。积在血分。故难
已也。此盖假积以申明经络出荣血。出于气街。与卫气偕行。环转无端。或有因于气逆。或有因于
血逆也。阳明为血气所生之腑。少阴乃先天精气之脏。故复从冲脉出于腹气之街。胫气之街。而充布
于皮肤肌腠。是以动 篇论足少阴阳明独动不休者。乃血气之盛也。
黄帝说：五脏，是储藏精神魂魄的器官。六腑，是接受水谷并进行消化转化的器官。它们的气内入五脏，外连四肢关节。其中，浮散而不循行于经脉的气称为卫气；精专而运行于经脉中的气称为营气。阴阳相互跟随，内外相互贯通，像圆环一样没有尽头，深邃淳厚啊，谁能穷尽它的奥秘呢？然而，辨别阴阳，都有本和标、虚和实的区别。能够分辨十二经脉虚实所在之处的人，就能知道疾病产生的原因；能够诊察虚实所在部位的人，就能掌握病位的上下；懂得六腑之气街的人，就能解开气血的郁结，连接断绝的脉络，通达门户；能够辨别虚实坚软的人，就知道补法和泻法的应用所在；懂得六经的本末关系的人，就可以对天下医理不再迷惑。
这一章论述营气行于脉中，卫气行于脉外。然而，经脉和皮肤中的血气，内外出入，阴阳相互贯通，循环转动没有尽头。所谓“气”，是指由水谷化生的营卫之气，内荣养五脏，以滋养精神魂魄；外联络四肢关节，以濡润筋骨关节。这是讲述脏腑阴阳及十二经脉的内外联系。那些浮散而不循行于经脉的气就是卫气，精专而运行于经脉中的气就是营气，意思是营气行于脉中，卫气行于脉外，各自走自己的道路，交错逆顺而行。阴阳相互跟随，内外相互贯通，是说脉内的血气出于脉外，脉外的气血贯入脉中，阴阳相随，内外出入，像圆环一样没有尽头，无法知晓其纪纲。合于天地孕育万物的道理，乃是阴阳化育的淳厚状态，深邃淳厚啊，谁能穷尽它呢？然而，分别阴阳，都有本和标、虚和实。所谓“所离之处”，是以经脉起始的地方为本，发出的地方为标。虚实，是指血气从气街发出，离开经脉而在肤腠间荣养，此时经脉就虚而皮肤就实了。高下，是指本在下而标在上。气街，是气的径路。络脉断绝处则径路通畅，这是指经脉的血气从此离开断绝而出于脉外。契，是合的意思；绍，是继的意思。门户，是血气发出的门户。懂得六腑的气街，就知道血气结聚在脉内的情况，从而解开郁结并使之通畅。脉内的血气与脉外的气血相合相继而行，就知道从气街的门户出发了。脉内的血气从气街出于脉外，脉外的气血从井穴、荥穴流入脉中。出于气街，则经脉虚软而皮肤坚硬；流入脉中，则经脉坚硬而皮肤虚软。所以，能知道虚实，就知道补泻的所在了。皮肤的气血，就像大海向天下布散云气一样；经脉的血气，如同河水在地中流淌贯通。所以，懂得六经的本末，就可以对天下医理不再迷惑。篇名《卫气》，是说脉内的营气出于气街，与卫气相伴，白天行于阳分，夜晚行于阴分。营卫之气，是水谷的精气，营气行于脉中，卫气行于脉外，这是无形之气。水谷的津液，化生为血液，以奉养身体，命名为营气，这是有形的血。行于经络隧道的皮肤者，都称之为营气。那充养皮肤、温暖肌肉的血，有的从冲脉散布于皮肤，有的从大络出于脉外，有的随着三焦出气的津液，化生为红色，都称之为营气。大概是因为以血为营，血的气即为营气。这一章论述行于脉中的营气，出于气街，与卫气相伴而行，所以篇名《卫气》。说“阴阳相随，外内相贯”，血气的生始出入，阴阳的离合，头绪纷繁复杂，学习者应当在全经中细心穷究，才可以不再迷惑。
岐伯说：圣帝您的论述真博大精深啊！臣请竭尽诚意详细阐述。足太阳膀胱经的本部，在脚跟以上五寸处，标部在两目内眦的络脉（命门）。命门，指的是眼睛。足少阳胆经的本部，在足窍阴穴之间，标部在耳前（窗笼之前）。窗笼，指的是耳朵。足少阴肾经的本部，在内踝上下的三寸处，标部在背部的俞穴和舌下两旁的脉络。足厥阴肝经的本部，在行间穴向上五寸处，标部在背部的俞穴。足阳明胃经的本部，在厉兑穴，标部在人迎穴、颊部挟持颃颡处。足太阴脾经的本部，在中封穴前上方四寸处，标部在背部的俞穴和舌根。
这里分别论述了十二经脉的本部，出于手足腕踝附近，其标部在于胸腹头的气街。标部，就像树梢，梢尖伸出络脉之外的径路。本部，就像树木的根干，经脉的血气从此发出。足太阳膀胱经的本部，在脚跟以上五寸处，其标部在两眼，出于头气之街。气在头部，止于脑。两眼的脉络入于脑，而断绝于内。足少阳胆经的本部，在足窍阴穴之间，其标部在耳窗笼之前，出于头气之街。足少阴肾经的本部，在内踝上下三寸处，其标部在背俞穴与舌下两脉，出于胸气之街。气在胸部，止于膺部和背俞穴。意思是循行于胸部的络脉，有的断绝于膺胸之间，有的行至背俞穴才断绝。《根结》篇说：少阴经结于廉泉穴。舌下两脉，即廉泉玉英穴。大概因为少阴主司先天精气，以及受纳藏蓄水谷之精，所以从本经的络脉出于胸气之街，再从任脉向上出于廉泉，从冲脉向下出于胫气之街。少阴是水脏，富于精血。足厥阴肝经的本部，在行间穴向上五寸处，标部在背俞穴，出于胸气之街。足阳明胃经的本部，在足厉兑穴，标部在人迎颊部挟持颃颡处，出于头气之街。颃颡，是鼻的上窍，用来收纳清涕。足太阴脾经的本部，在中封穴前上方四寸处，标部在背俞穴和舌根，出于胸气之街。大概三阳经，上行循行于头部，所以络脉也上行出于头部才断绝。三阴经，止于膺胸之间，所以络脉也至膺部和背俞穴而停止。按此章与《根结》篇大义相同，但各有分别。《根结》篇论述三阴三阳的开阖枢，此章论述十二络脉的标本出入。倪氏说：开阖枢，是三阴三阳之气。进入脉中为阖，出于肤表为开，出入于皮肤经脉之外内为枢。这是论气而涉及脉络。此章论血气出入于十二经脉之中，以合三阴三阳之气，所以说太阳、少阳、阳明、太阴、少阴、厥阴，而不提脏腑的经脉。这是论络脉而涉及气。大概血气行于肤表，应合六气之司天在泉，营运于地之外；肤表的气血，溜注于脉中，应合天泉之复通贯于地内。《五运行大论》所说的燥胜则地干，暑胜则地热，风胜则地动，湿胜则地泥，寒胜则地裂，火胜则地固。十二经脉，应合经水流行于地中。经脉的血气，从络脉出于肤表，犹如经水从支流注入大海；大海的云气，又上通于天。所以，论阴阳六气，不离乎经脉；论十二经脉，不离乎阴阳。人与天地参同。
手太阳小肠经的本部，在外踝之后，标部在命门上的一寸处。手少阳三焦经的本部，在小指和次指之间，向上二寸，标部在耳后上角下外侧。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处。手太阴肺经的本部，在寸口之中，标部在腋内动脉处。手少阴心经的本部，在锐骨之端，标部在背俞穴。手心主心包经的本部，在掌后两筋之间二寸处，标部在腋下下三寸处。
手太阳小肠经的本部，在外踝之后，标部在命门上的一寸，出于头气之街。手少阳三焦经的本部，在小指次指之间向上二寸，标部在耳后上角下外侧，出于头气之街。手阳明大肠经的本部，在肘骨上至别阳，标部在颜下合钳上，出于头气之街。钳上，指耳上。手太阴肺经的本部，在寸口之中，标部在腋内动处，出于胸气之街。手少阴心经的本部，在锐骨之端，标部在背俞，出于胸气之街。手心主心包经的本部，在掌后两筋之间二寸处，标部在腋下三寸，出于胸气之街。按十二经脉的终始，出于井穴，溜于荥穴，注于输穴，行于经穴，入于合穴，而内属于脏腑。这是脏腑的十二经脉。十二络脉的本标，乃是经脉的支别，所以说这是大的络脉。络脉断绝处则径路通畅。大概血气从络脉的起处为本，尽处为标，而出于气街。然而支络是经脉的分派，所以说足太阳的本部在脚跟以上五寸处，足少阴的本部在内踝下三寸处。大概以本支所分之处为本，而不一定在于经俞的穴会。至于标部在头气之街的，止于脑，如太阳经在目内，少阳经在耳中，阳明经在颃颡，乃三阳的络脉，断绝于头脑之中，也不是头面的穴会。经脉内属脏腑，外络形体，应合神机的出入。血气从络脉出于气街，营运于肤表，应合精气的降升。出入废弛则神机化灭，升降停息则气立孤危。所以说“亭亭淳淳，孰能穷之”，是说血气的升降出入，合于天地化育，营运不息。
凡是诊察这些部位的，下部虚则发生厥冷，下部实则发热，上部虚则眩晕，上部实则热痛。所以，实证用石针截断并停止邪气，虚证用引导法提升正气。虚实，是指十二络脉的血气，有虚有实。下虚下盛，是虚实在本部，所以下虚则厥，下盛则热。上虚上盛，是虚实在标部，所以上虚则眩，上盛则热痛。所以，“石者绝而止之”，意思是绝之于下，而止其上之盛。“虚者引而起之”，意思是引之于上，而起之于下。这是诊察手足十二络脉，上出于头气、胸气之街的情况。朱氏说：绝，是绝其溢于络脉之中的经脉血气；起，是起其经脉血气，而引出到气街。这大概是申明血脉的贯通，不是指一般的补泻。
请讲气街。胸气有气街，腹气有气街，头气有气街，胫气有气街。所以，气在头部，止于脑；气在胸部，止于膺部和背俞穴；气在腹部，止于背俞穴，以及冲脉在脐左右两侧的动脉处；气在胫部，止于气街，以及承山穴、踝上以下部位。取用这些穴位，使用毫针，必须先按压并在该处停留较长时间以候气，然后针刺给予治疗。所治疗的病症包括头痛、眩晕、仆倒，腹痛、腹中胀满、突然胀大，以及有新形成的积块且疼痛可以移动的容易治愈；积块不痛的难以治愈。
街，是路的意思。气街，是气的径路。络脉断绝处则径路通畅，这是指络脉的尽绝处，血气从此通达出于皮腠。止，是尽的意思。止之于脑，是说头气之街的络脉尽于脑。止之膺与背俞，是说胸气之街的络脉，有的尽于膺胸之间，有的从胸上循肩背才断绝。脉内的血气，或从膺腋的络脉尽处出于皮肤，或从背俞的络脉尽处出于皮肤。十二经脉，上出于头气之街。胸气之街，是血气从下而上出于标部。经文说：冲脉，是经脉的海，主要渗灌溪谷，与阳明经会合于宗筋。阴阳总汇于宗筋，会合于气街，而阳明经为之长。都归属于带脉，而络属于督脉。因此阳明经的血气，又从冲脉出于腹气之街，所以与冲脉会合于脐的左右动脉处。《本经动输》篇说：冲脉与足少阴的大络，起于肾，向下出于气街，循行阴股内侧，斜入腘中。腘中乃足太阳经的部分，所以与足太阳经的承山穴，交会于踝上以下。这是足少阴经又同冲脉出于胫气之街。毫针，是微细的针，取气出于皮毛。按之在久，是候气之将至。少阴和阳明，是血气生始之源。少阴的血气，逆于脉气之街，则不能上行而为头痛眩晕仆倒；阳明的血气，逆于腹气之街，则不能布散而为腹痛腹中胀满。这是因为少阴和阳明的气厥逆，所以用毫针久按以候气。所以所治疗的病症是头痛、眩晕、仆倒、腹中胀满。以及有新形成的积块且疼痛可以移动的，积在气分，所以容易治愈；积块不痛的，积在血分，所以难治。这大概是借积块来申明经络出营血，出于气街，与卫气偕行，环转无端。或者有因于气逆，或者有因于血逆。阳明是血气所生之腑，少阴是先天精气之脏，所以又从冲脉出于腹气之街、胫气之街，而充布于皮肤肌腠。所以《动输》篇论足少阴和阳明独动不休，乃是血气旺盛的表现。
Huangdi said: The Five Zang organs are the repositories of the Spirit, Soul, and Ethereal Soul. The Six Fu organs receive water and grain and facilitate their transformation and transportation. Their Qi enters internally to the Five Zang organs and externally connects to the collateral branches and joints. The floating Qi that does not follow the meridians is called Wei Qi (Defensive Qi). The refined Qi that circulates within the meridians is called Ying Qi (Nutritive Qi). Yin and Yang follow each other; interior and exterior interpenetrate like a circle without beginning or end. Profound and pure, who can exhaust its mysteries? However, in distinguishing Yin and Yang, there are always Ben (Root) and Biao (Branch), Xu (Deficiency), and Shi (Excess). One who can distinguish the Deficiency and Excess of the Twelve Meridians can know the origin of diseases. One who can observe the location of Deficiency and Excess can determine the high and low positions of the disease. One who understands the Qi Streets of the Six Fu organs can untie knots, connect broken threads, and open the gates. One who knows the hardness and softness of Deficiency and Excess knows where to apply tonification and sedation. One who understands the Root and Branch of the Six Meridians can be free from confusion in the world.
This chapter discusses Ying Qi circulating within the vessels and Wei Qi circulating outside the vessels. However, the Blood and Qi in the meridians and skin enter and exit internally and externally, with Yin and Yang interpenetrating in an endless cycle. The term "Qi" refers to the Ying and Wei generated from water and grain, which nourish the Five Zang internally to sustain the Spirit, Soul, and Ethereal Soul, and connect externally to the limbs and joints to moisten sinews, bones, and articulations. This describes the internal and external relationships of the Zang-Fu organs, Yin-Yang, and the Twelve Meridians. The floating Qi that does not follow the meridians is Wei Qi; the refined Qi circulating in the meridians is Ying Qi. This means Ying Qi travels inside the vessels, while Wei Qi travels outside, each following its own path, moving in alternating reverse and forward directions. Yin and Yang follow each other, interior and exterior interpenetrate, meaning Blood and Qi inside the vessels emerge outside, and Qi and Blood outside penetrate inside. Yin and Yang follow each other, entering and exiting internally and externally, like a circle without end, whose regulations cannot be known. It conforms to the heaven and earth's nurturing of all things, representing the pure transformation of Yin and Yang. Profound and pure, who can exhaust it? However, distinguishing Yin and Yang involves Root and Branch, Deficiency and Excess. The "place of separation" refers to the starting point of the meridian as the Root and the emergence point as the Branch. Deficiency and Excess refer to Blood and Qi emerging from the Qi Street, leaving the meridian to nourish the skin and subcutaneous tissue, making the meridian Deficient and the skin Excess. High and Low refer to the Root being below and the Branch being above. The Qi Street is the pathway of Qi. When collaterals are severed, the main pathway opens; this refers to the Blood and Qi of the meridians departing and exiting outside the vessels. "Qi" means joining; "Shao" means succeeding. The "Gate" is the portal where Blood and Qi emerge. Understanding the Qi Streets of the Six Fu organs allows one to know where Blood and Qi knot inside the vessels, thus resolving blockages and ensuring smooth flow. When intra-vascular Blood and Qi merge with extra-vascular Qi and Blood, one understands the emergence from the Qi Street gate. Intra-vascular Blood and Qi exit the vessels via the Qi Street, while extra-vascular Qi and Blood flow into the vessels from the Jing-Well and Ying-Spring points. Emerging from the Qi Street makes the meridians soft and the skin hard; flowing into the vessels makes the meridians hard and the skin soft. Thus, knowing Deficiency and Excess reveals where to apply tonification and sedation. The Qi and Blood of the skin are like the sea distributing clouds across the world; the Blood and Qi of the meridians flow through the earth like rivers. Therefore, understanding the Root and Branch of the Six Meridians frees one from worldly confusion. The chapter is titled "Wei Qi" because the Ying Qi inside the vessels emerges from the Qi Street, accompanying Wei Qi, traveling through Yang during the day and Yin at night. Ying and Wei are the refined Qi of water and grain; Ying Qi moves inside the vessels, Wei Qi outside, constituting formless Qi. The fluids of water and grain transform into Blood to support life, named Ying Qi, which is formed Blood. Anything moving through the meridians and skin is called Ying Qi. The blood that fills the skin and warms the flesh comes from the Chong Mai (Penetrating Vessel) dispersing into the skin, exits the vessels via the Luo Connectors, or transforms into red fluid with the Qi of the San Jiao (Triple Burner); all are called Ying Qi. Essentially, Blood is Ying, and the Qi of Blood is Ying Qi. This chapter discusses Ying Qi moving within the vessels, emerging from the Qi Street, and accompanying Wei Qi, hence the title "Wei Qi." It states "Yin and Yang follow each other, interior and exterior interpenetrate," indicating that the generation, entry, exit, separation, and union of Blood and Qi are complex. Students must carefully study the entire classic to avoid confusion.
Qibo said: Your Sage Emperor's discourse is profound and extensive! Please allow me to explain it fully. The Root of the Foot-Taiyang Bladder Meridian is located five cun above the heel; its Branch is at the collaterals of the Gates of Life (Mingmen). Mingmen refers to the eyes. The Root of the Foot-Shaoyang Gallbladder Meridian is between the Xiaojin points; its Branch is before the Window Basket (Chuanglong). Chuanglong refers to the ear. The Root of the Foot-Shaoyin Kidney Meridian is three cun above and below the medial malleolus; its Branch is at the Back-Shu points and the two vessels under the tongue. The Root of the Foot-Jueyin Liver Meridian is five cun above the Xingjian point; its Branch is at the Back-Shu point. The Root of the Foot-Yangming Stomach Meridian is at the Lidui point; its Branch is at the Renying point, the cheek, and the Hangsang area. The Root of the Foot-Taiyin Spleen Meridian is four cun anterior and superior to the Zhongfeng point; its Branch is at the Back-Shu points and the root of the tongue.
This section distinguishes the Roots of the Twelve Meridians, originating near the wrists and ankles, with Branches located at the Qi Streets of the chest, abdomen, and head. The Branch is like the tip of a tree branch, extending beyond the collateral pathways. The Root is like the trunk and roots of a tree, from which the Blood and Qi of the meridians emerge. The Root of the Foot-Taiyang Bladder Meridian is five cun above the heel; its Branch is at the two eyes, emerging from the Head Qi Street. Qi in the head stops at the brain. The vessels of the two eyes enter the brain and terminate internally. The Root of the Foot-Shaoyang Gallbladder Meridian is between the foot Xiaojin points; its Branch is before the ear's Window Basket, emerging from the Head Qi Street. The Root of the Foot-Shaoyin Kidney Meridian is three cun above and below the medial malleolus; its Branch is at the Back-Shu points and the two vessels under the tongue, emerging from the Chest Qi Street. Qi in the chest stops at the chest wall (Ying) and Back-Shu points. This means collaterals circulating in the chest either terminate between the chest wall or reach the Back-Shu points before terminating. The *Genjie* Chapter states: Shaoyin terminates at Lianquan. The two vessels under the tongue are Lianquan and Yuying. Since Shaoyin governs congenital Essence and stores the essence of water and grain, it emerges from its collateral vessels into the Chest Qi Street, then ascends via the Ren Mai to Lianquan, and descends via the Chong Mai to the Leg Qi Street. Shaoyin is the Water Organ, rich in Essence and Blood. The Root of the Foot-Jueyin Liver Meridian is five cun above Xingjian; its Branch is at the Back-Shu point, emerging from the Chest Qi Street. The Root of the Foot-Yangming Stomach Meridian is at Lidui; its Branch is at Renying, the cheek, and Hangsang, emerging from the Head Qi Street. Hangsang is the upper aperture of the nose, collecting nasal secretions. The Root of the Foot-Taiyin Spleen Meridian is four cun anterior and superior to Zhongfeng; its Branch is at the Back-Shu points and the root of the tongue, emerging from the Chest Qi Street. Generally, the Three Yang meridians ascend to the head, so their collaterals also ascend to the head before terminating. The Three Yin meridians stop at the chest wall, so their collaterals also stop at the chest wall and Back-Shu points. This chapter shares the same general principle as the *Genjie* Chapter but has distinct differences. *Genjie* discusses the Opening, Closing, and Pivot of the Three Yin and Three Yang; this chapter discusses the Root and Branch of the Twelve Collateral Meridians. Ni氏 stated: Opening, Closing, and Pivot refer to the Qi of the Three Yin and Three Yang. Entering the vessels is Closing; emerging to the skin surface is Opening; moving in and out of the skin and vessels is the Pivot. This discusses Qi involving collaterals. This chapter discusses Blood and Qi entering and exiting the Twelve Meridians to harmonize with the Three Yin and Three Yang, mentioning Taiyang, Shaoyang, Yangming, Taiyin, Shaoyin, and Jueyin without specifying Zang-Fu meridians. This discusses collaterals involving Qi. The Blood and Qi circulating on the skin surface correspond to the Six Qi governing Heaven and Earth, operating outside the earth. The Qi and Blood of the skin surface flow into the vessels, corresponding to the return of heavenly springs penetrating into the earth. As stated in the *Wu Yun Zheng Ji Da Lun*: Dryness prevails, the earth dries; Heat prevails, the earth grows hot; Wind prevails, the earth shakes; Dampness prevails, the earth becomes muddy; Cold prevails, the earth cracks; Fire prevails, the earth solidifies. The Twelve Meridians correspond to the flow of rivers in the earth. The Blood and Qi of the meridians emerging from collaterals to the skin surface is like river tributaries flowing into the sea; the clouds of the sea rise to connect with the heavens. Thus, discussing Yin-Yang and Six Qi never separates from the meridians; discussing the Twelve Meridians never separates from Yin-Yang. Humanity participates with Heaven and Earth.
The Root of the Hand-Taiyang Small Intestine Meridian is behind the lateral malleolus; its Branch is one cun above Mingmen. The Root of the Hand-Shaoyang Sanjiao Meridian is between the fourth and fifth fingers, two cun upward; its Branch is below and outside the upper outer angle of the ear. The Root of the Hand-Yangming Large Intestine Meridian is in the elbow bone up to the Bieyang point; its Branch is below the face, combining above the Qian. The Root of the Hand-Taiyin Lung Meridian is at the Cun Kou (Radial Pulse); its Branch is at the pulsating point inside the axilla. The Root of the Hand-Shaoyin Heart Meridian is at the end of the sharp bone; its Branch is at the Back-Shu point. The Root of the Hand-Zhuiyin Pericardium Meridian is two cun between the two tendons behind the palm; its Branch is three cun below the axilla.
The Root of the Hand-Taiyang Small Intestine Meridian is behind the lateral malleolus; its Branch is one cun above Mingmen, emerging from the Head Qi Street. The Root of the Hand-Shaoyang Sanjiao Meridian is two cun upward between the fourth and fifth fingers; its Branch is below and outside the upper outer angle of the ear, emerging from the Head Qi Street. The Root of the Hand-Yangming Large Intestine Meridian is in the elbow bone up to Bieyang; its Branch is below the face, combining above the Qian, emerging from the Head Qi Street. Qian Shang refers to above the ear. The Root of the Hand-Taiyin Lung Meridian is at Cun Kou; its Branch is at the pulsating point inside the axilla, emerging from the Chest Qi Street. The Root of the Hand-Shaoyin Heart Meridian is at the end of the sharp bone; its Branch is at the Back-Shu point, emerging from the Chest Qi Street. The Root of the Hand-Zhuiyin Pericardium Meridian is two cun between the two tendons behind the palm; its Branch is three cun below the axilla, emerging from the Chest Qi Street. According to the termination and beginning of the Twelve Meridians, they emerge from Jing-Well points, flow to Ying-Spring points, pour into Shu-Stream points, travel through Jing-River points, enter He-Sea points, and internally connect to the Zang-Fu organs. These are the Twelve Meridians of the Zang-Fu organs. The Root and Branch of the Twelve Collateral Meridians are branches of the main meridians, hence called the great collaterals. When collaterals sever, the main pathway opens. Essentially, Blood and Qi take the start of the collateral as the Root and the end as the Branch, emerging from the Qi Street. Since branch collaterals are divisions of the main meridians, the Root of the Foot-Taiyang is five cun above the heel, and the Root of the Foot-Shaoyin is three cun below the medial malleolus. The Root is defined by the division of the branch, not necessarily by specific acupoints. For Branches at the Head Qi Street, they stop at the brain; for example, Taiyang at the inner eye, Shaoyang in the ear, Yangming at Hangsang. These are the collaterals of the Three Yang, terminating in the head and brain, not at facial acupoints. The meridians internally connect to Zang-Fu and externally connect to the body, responding to the movement of Shen Ji (Spirit Mechanism). Blood and Qi emerging from collaterals to the Qi Street and operating on the skin surface respond to the descending and ascending of Jing Qi. If entry and exit cease, the Shen Ji perishes; if ascending and descending stop, the Qi Stand becomes precarious. Thus, "Profound and pure, who can exhaust it?" indicates that the ascending, descending, entering, and exiting of Blood and Qi align with the continuous operation of Heaven and Earth's nurturing.
In examining these areas, deficiency below leads to cold extremities (Jue); excess below leads to heat. Deficiency above leads to vertigo; excess above leads to heat and pain. Therefore, for stone-like hardness (Excess), cut off and stop it; for deficiency, guide and raise it. Deficiency and Excess refer to the Blood and Qi of the Twelve Collateral Meridians having both deficient and excess states. Lower deficiency and lower excess refer to Deficiency and Excess at the Root; thus, lower deficiency causes Jue, and lower excess causes heat. Upper deficiency and upper excess refer to Deficiency and Excess at the Branch; thus, upper deficiency causes vertigo, and upper excess causes heat and pain. "Stone-like hardness, cut off and stop it" means cutting off below to stop excess above. "Deficiency, guide and raise it" means guiding from above to raise from below. This examines the twelve collaterals of the hands and feet emerging to the Head and Chest Qi Streets. Zhu氏 stated: "Cut off" means stopping the Blood and Qi overflowing from the meridians into the collaterals; "Raise" means raising the Blood and Qi of the meridians and drawing them out to the Qi Street. This clarifies the continuity of the blood vessels, not referring to tonification and sedation techniques.
Let us speak of the Qi Streets. There is a Qi Street in the chest, in the abdomen, in the head, and in the legs. Thus, Qi in the head stops at the brain; Qi in the chest stops at the chest wall and Back-Shu points; Qi in the abdomen stops at the Back-Shu points and the pulsating arteries of the Chong Mai on the left and right of the umbilicus; Qi in the legs stops at the Qi Street and Chengshan point, below the ankle. To treat these, use fine needles (Hao Zhen). First, press and hold for a long time until Qi arrives, then needle. Conditions treated include headache, vertigo, fainting, abdominal pain, fullness, sudden distension, and new accumulations with movable pain, which are easy to cure. Accumulations without pain are difficult to cure.
Street refers to a road. The Qi Street is the pathway of Qi. When collaterals sever, the main pathway opens; this is the termination of collaterals where Blood and Qi emerge to the skin. Stop means terminate. Stopping at the brain means the collaterals of the Head Qi Street terminate at the brain. Stopping at the chest wall and Back-Shu points means the collaterals of the Chest Qi Street either terminate between the chest wall or ascend along the shoulder and back before terminating. Blood and Qi inside the vessels may emerge to the skin from the termination of collaterals in the chest/axilla or from the termination of collaterals at the Back-Shu points. The Twelve Meridians emerge to the Head Qi Street. The Chest Qi Street is where Blood and Qi ascend from below to the Branch. The Classic states: The Chong Mai is the Sea of the Meridians, primarily infiltrating the valleys, merging with the Yangming at the Zongjin. Yin and Yang converge at the Zongjin, meeting at the Qi Street, with Yangming as the leader. All belong to the Dai Mai and connect to the Du Mai. Thus, Yangming Blood and Qi emerge from the Chong Mai to the Abdominal Qi Street, meeting the Chong Mai at the pulsating arteries left and right of the umbilicus. The *Dongshu* Chapter states: The Chong Mai and the great collateral of Shaoyin originate in the Kidney, descend to the Qi Street, follow the medial thigh, enter obliquely into the popliteal fossa. The popliteal fossa belongs to the Foot-Taiyang, so it intersects with Chengshan of the Foot-Taibelow the ankle. This shows the Foot-Shaoyin emerging to the Leg Qi Street together with the Chong Mai. Hao Zhen is a fine needle used to obtain Qi from the skin and hair. Pressing for a long time waits for Qi arrival. Shaoyin and Yangming are the origins of Blood and Qi. If Shaoyin Blood and Qi rebel in the Qi Street, they cannot ascend, causing headache, vertigo, and fainting. If Yangming Blood and Qi rebel in the Abdominal Qi Street, they cannot disperse, causing abdominal pain and fullness. Due to the rebellion of Shaoyin and Yangming Qi, fine needles are pressed for a long time to await Qi. Thus, treated conditions include headache, vertigo, fainting, and fullness. New accumulations with movable pain involve Qi in the Qi aspect, making them easy to cure. Accumulations without pain involve Blood, making them difficult to cure. This uses accumulation to clarify that meridians distribute Ying Blood, emerge from the Qi Street, accompany Wei Qi, and circulate endlessly. Causes may be Qi rebellion or Blood rebellion. Yangming is the Fu organ generating Blood and Qi; Shaoyin is the Zang organ of congenital Essence. Thus, it emerges again from the Chong Mai to the Abdominal and Leg Qi Streets, distributing to the skin and muscle layers. Hence, the *Dongshu* Chapter discusses why only Shaoyin and Yangming pulse continuously, indicating abundant Blood and Qi.