黄帝问于岐伯曰。愿闻卫气之行。出入之合何如。伯高曰。岁有十二月。日有十二辰。子午为经。
卯酉为纬。天周二十八宿。而一面七星。四七二十八星。房昴为纬。虚张为经。是故房至毕为阳。昴
至心为阴。阳主昼。阴主夜。故卫气之行。一日一夜五十周于身。昼日行于阳二十五周。夜行于阴二十五
周。周于五脏。是故平旦阴尽。阳气出于目。目张则气上行于头。循项下足太阳。循背下至小趾之端。
其散者。别于目锐 。下手太阳。下至手小指之间外侧。其散者。别于目锐 。下足少阳。注小趾次趾
之间。以上循手少阳之分侧。下至小指之间别者。以上至耳前。合于颔脉。注足阳明。以下行至跗上。
入五趾之间。其散者。从耳下下手阳明。入大指之间。入掌中。其至于足也。入足心。出内踝。下行阴
分。复合于目。故为一周。（脏字旧本误作岁今改正）
岁有十二月者。周天三百六十五度四分度之一。一昼一夜。日随天道环转。绕地一周。而过一度。
岁三百六十五日有奇而一周天。日有十二辰者。夜半为子。日中为午。日出为卯。日入为酉。子位于北。
午位于南。卯位于东。酉位于西。子午为经。卯酉为纬。天周二十八宿。而一面七星。四七二十八星。
是二十八宿。分位于周天
之三百六十五度也。房位于卯。昴位于酉。虚位于子。张位于午。房昴为纬。虚张为经。房度在卯。
毕度在酉。房至毕为阳者。日随天道。自东而西。漏下二十五刻。日正中而行至张度。又二十五刻。
而行至毕度。此昼日行于阳也。昴度在酉。心度在卯。昴至心为阴者。日随天道。自西而东。绕地
环转。漏下二十五刻。夜正中而行至虚度。又二十五刻。行至心度。此夜行于阴也。卫气之行。一
日一夜。五十周于身者。谓营行脉中。卫行脉外。循脏腑之手足十二经脉。与督脉任脉阳跷阴跷之
脉度而行。一呼一吸。脉行六寸。水下二刻。计二百七十息。脉行十六丈二尺为一周。昼行二十五
周。夜行二十五周。总属此十六丈二尺之脉度。无分阴与阳也。其昼行于阳二十五周。夜行于阴二
十五周。周于五脏者。昼行于三阳之分。夜行于五脏之阴。与循经而行者。各走其道。盖卫气之循经而
行者。是脉内之营气。交相循度环转。昼行于阳。夜行于阴者。与脉外之营气。相将而行。昼行于皮
肤肌腠之间。夜行于五脏募原之内。与昼夜循行十六丈二尺之经脉五十周者不同也。是以平旦气出于
阳而目张。暮则气入于阴而目瞑。故下文曰。日行一舍。人气行一周。与十分身之八。盖言日行一舍。
卫气之循度而行者。环转于十六丈二尺之一周。与行于三阳之分者。亦一周也。夫卫气之昼行于阳。
夜行于阴者。应日随天道绕地环转。卫气之循经而行者。应月与海水之盛亏于东西。故曰人与天地参
也。与日月相应也。
按、厥论曰。阳气起于足五趾之表。阴气起于足五趾之里。阳明者。表也。为之行气于三阳。而卫
气者。阳明水谷之悍气。合于阳明之颔脉。下行至足跗上。是以卫气之上入于五趾之间者。合阳明而
入于颔脉之人迎。
下至足跗。故入于足五趾之端。从指井而复出于皮肤之气分也。玉师曰。经言卫气先行皮肤。先
充络脉。是卫气与络脉之相通也。卫气大会于风府。日下一节。二十一日。下至尾 。内行于伏冲之
脉。是卫气外行于皮肤。而内行于经脉也。此言卫气入于阳明之颔脉。是营卫之行于经脉外内。又
不可执一而论。是故日行一舍。人气行一周。与十分身之八。日行二舍。人气行二周于身。与十分
身之六。日行三舍。人气行于身五周。与十分身之四。日行四舍。人气行于身七周。与十分身之二。
日行五舍。人气行于身九周。日行六舍。人气行于身十周。与十分身之八。日行七舍。人气行于身十二周
在身。与十分身之六。日行十四舍。人气二十五周于身有奇分。与十分身之四。阳尽于阴。阴受气矣。其始
入于阴。常从足少阴注于肾。肾注于心。心注于肺。肺注于肝。肝注于脾。脾复注于肾为周。是故夜
行一舍。人气行于阴分一周。与十分藏之八。亦如阳行之二十五周。而复合于目。阴阳一日一夜。合
有奇分。十分身之四。与十分藏之二。是故人之所以卧起之时。有早晏者。奇分不尽故也。
日行一舍者。日行乎一宿之度也。人气行一周者。言卫也。
黄帝曰。卫气之在于身也。上下往来。不以期候气而刺之奈何。伯高曰。分有多少。且有长短。
春秋冬夏。各有分理。然后常以平旦为纪。以夜尽为始。是故一日一夜。水下百刻。二十五刻者。半
日之度也。常如是无已。日入而止。随日之长短。各以为纪而刺之。谨候其时。病可与期。失时反候
者。百病不治。故曰刺实者。刺其来也。刺虚者。刺其去也。此言气存亡之时。以候虚实而刺之。是
故谨候气之所在而刺之。是谓逢时。在于三阳。必候其气在于阳而刺之。病在于三阴。必候其气在阴分而刺之。
此论四时昼夜有长短之分。然各有分理。以定气之在阳在阴也。如春秋昼夜平分之时。常以平旦
为纪。以夜尽为始。日出卯初一刻。以一刻人气在太阳为始。二刻在少阳。三刻在阳明。四刻在阴
分。一日一夜。水下百刻为一周。二十五刻者。半日之度也。至日入而止为昼。随日之长短。皆以卯
初一刻。人气在太阳为纪而刺之。谨候其人气在于阳分之时。以刺阳病。人气在于阴分之时。以刺阴
病。此病可与期而愈。如失时反候。百病不治也。实者邪气实也。来者。谓气之始来。如邪在阳分。
以水下一刻五刻九刻。气始来于阳而即刺之。所谓迎而夺之也。虚者。正气虚也。去者。谓气之已去。
如阳气虚者。以水下三刻七刻十一刻。人气将去阳而之阴之时以刺之。所谓追而济之也。如病在阴之虚
实者。亦如此法。是谓逢时。如病在于三阳。必候其气在于阳而刺之。病在于三阴。必候其气在于阴而
刺之。倪仲玉曰。必候其气在于阳者。在三阳之分也。在于阴者。在三阴之分也。以三阴三阳之
为病。亦候其气之在三阴三阳之分治之。
水下一刻。人气在太阳。水下二刻。人气在少阳。水下三刻。人气在阳明。水下四刻。人气在阴分。
水下五刻。人气在太阳。水下六刻。人气在少阳。水下七刻。人气在阳明。水下八刻。人气在阴分。
水下九刻。人气在太阳。水下十刻。人气在少阳。水下十一刻。人气在阳明。水下十二刻。人气在阴分。
水下十三刻。人气在太阳。水下十四刻。人气在少阳。水下十五刻。人气在阳明。水下十六刻。人气在
阴分。水下十七刻。人气在太阳。水下十八刻。人气在少阳。水下十九刻。人气在阳明。水下二十刻。
人气在阴分。水下二十一刻。人气在太阳。水下二十二刻。人气在
少阳。水下二十三刻。人气在阳明。水下二十四刻。人气在阴分。水下二十五刻。人气在太阳。此半
日之度也。从房至毕一十四舍。水下五十刻。日行半度。回行一舍。水下三刻与七分刻之四。大要
曰。常以日之加于宿上也。人气在太阳。是故日行一舍。人气行三阳。行于阴分。常如是无已。与天
地同纪。纷纷HT HT 。终而复始。一日一夜。水下百刻而尽矣。（HT 普巴切）
此论卫气应天道之绕地环转。在阳在阴。以为取刺之法。夫阳者。天气也。主外。阴者。地气也。
主内。少阴之上。君火主之。君火者。日之太阳也。日随天道环转。昼明夜晦。盖天运以日光明也。
是以水下一刻。人气在太阳。水下二刻。人气在少阳。水下三刻。人气在阳明。水下四刻。人气在阴
分。阴分者。少阴之分也。水下二十五刻。此半日之度也。从房至毕。一十四舍。水下五十刻。日行天度之半。
回行一舍者。绕地回转。从
昴至心。而又行一舍也。水下三刻者。谓五十三刻。而又加于太阳。与七分刻之四者。有一分二厘五
毫之奇分也。此卫气随天道绕地环转。昼夜皆行于三阳之分。是以五十三刻。而复行于太阳。故大要
曰。常以日之加于宿上也。人气在太阳。谓昼夜日之加于舍上。皆以太阳为始也。是故日行一日。人气
行于三阳。而行于阴分。常如是无已。与天地同纪。谓地居天之中。而天道营运于地之外也。纷纷HT
HT者。谓杂乱纷纭而仍有明白之分度也。夫卫气昼行于阳。夜行于五脏之阴者。应天气之入于地中。
有寒暑之往来。卫气环转一周。行于三阳之分。二十五周者。天道环转于地之下也。故病在于三阳。必
俟其气在阳而刺之。病在于三阴。必俟其气在阴分而刺之。阴分者。少阴之分。少阴乃三阴之主也。
卫气昼行于三阳。夜行于五脏。共计行五十周。应天运环
转于地之外。昼夜止行二十五周。此气之有徐 矣。若夫大会于风府。日下一节。二十二日。内行
于伏冲。其行九日。上出于缺盆。其所行更迟矣。经言卫气 悍滑疾。而所行疾徐不同。此皆出于理
数之自然。又非人之知力所能臆度也。王子律曰。昼夜行于三阳。乃在肌表气分。与昼夜循经而行。
大略相同。经脉应地之经水。抑水流速而气行缓与。
黄帝向岐伯问道：我希望了解卫气的运行规律，以及它出入交汇的情况是怎样的。伯高回答说：一年有十二个月，一天有十二个时辰。子时和午时构成经线，卯时和酉时构成纬线。天周环绕着二十八宿，每一面有七颗星，四面共二十八星。房宿和昴宿构成纬线，虚宿和张宿构成经线。因此，从房宿到毕宿这一段属于阳，从昴宿到心宿这一段属于阴。阳主白天，阴主夜晚。所以卫气在人体内，一昼夜循环五十周。白天行于阳分二十五周，夜晚行于阴分二十五周，并周流于五脏。所以在黎明时分，阴气耗尽，阳气出于眼睛。眼睛睁开，则气上行至头部，沿着颈部下行至足太阳膀胱经，顺着背部下行至小脚趾的末端。其中散行的部分，从目外眦分出，下行至手太阳小肠经，下行到手小指外侧端。另一部分散行的，从目外眦分出，下行至足少阳胆经，注入小脚趾和第二脚趾之间。以上循行于手少阳三焦经的分野侧边，下行至小指之间。另外分支的，上行至耳前，与颌脉汇合，注入足阳明胃经，下行至足背，进入五个脚趾之间。其散行的部分，从耳下下手阳明大肠经，进入大拇指之间，进入手掌中。当卫气到达足部时，进入足心，出内踝，下行至阴分，最后又复合于眼睛，这就完成了一周的运行。（“脏”字旧本误作“岁”，现已改正）
所谓“岁有十二月”，是指天周三百六十五度又四分之一度。一昼一夜，太阳随着天道环转，绕地一周，经过一度。一年三百六十五日有余才完成一周天。“日有十二辰”，是指夜半为子时，日中为午时，日出为卯时，日落为酉时。子位在北，午位在南，卯位在东，酉位在西。子午为经线，卯酉为纬线。天周环绕二十八宿，每一面七星，四面共二十八星。这二十八宿分布在周天的三百六十五度之中。房宿位于卯位，昴宿位于酉位，虚宿位于子位，张宿位于午位。房、昴为纬，虚、张为经。房度在卯，毕度在酉。从房宿到毕宿为阳，是因为太阳随天道自东向西运行，漏刻滴下二十五刻，太阳正中运行至张度；又二十五刻，运行至毕度。这是白天行于阳。“昴度在酉，心度在卯”。从昴宿到心宿为阴，是因为太阳随天道自西向东（相对于地球视运动而言的夜间路径），绕地环转，漏刻滴下二十五刻，夜半正中运行至虚度；又二十五刻，运行至心度。这是夜晚行于阴。卫气一昼夜在体内循环五十周，是指营气行于脉中，卫气行于脉外，沿着手足十二经脉以及督脉、任脉、阳跷脉、阴跷脉的脉度而行。一呼一吸，脉气运行六寸，水下二刻，共计二百七十息，脉气运行十六丈二尺为一周。白天行二十五周，夜晚行二十五周，总共都属于这十六丈二尺的脉度范围，不分阴与阳的区别。至于白天行于阳二十五周，夜晚行于阴二十五周，并周流于五脏，是指白天行于三阳之分，夜晚行于五脏之阴，这与沿经脉运行的方式各走其道。大概卫气沿经脉运行的，是脉内的营气，相互循度环转；白天行于阳，夜晚行于阴的，是与脉外的营气相伴而行。白天行于皮肤肌腠之间，夜晚行于五脏募原之内，这与昼夜循行十六丈二尺经脉五十周的情况是不同的。因此在黎明时气出于阳而眼睛睁开，傍晚时气入于阴而眼睛闭合。所以下文说：“日行一舍，人气行一周，加上身长的十分之八。”这是说太阳运行一宿的距离，卫气沿度而行的，环转于十六丈二尺的一周，与行于三阳之分的，也是一周。卫气白天行于阳，夜晚行于阴，应合太阳随天道绕地环转；卫气沿经脉而行，应合月亮与海水在东西方向的盛衰变化。所以说人与天地参同，与日月相应。
按《厥论》所说：阳气起于足五趾的表面，阴气起于足五趾的里面。阳明经属表，为之在三阳经中行气。而卫气是水谷精微中慓悍的部分，合于阳明的颌脉，下行至足背。所以卫气上入于五趾之间，合于阳明而入于人迎穴所在的颔脉，下行至足背，故进入足五趾的末端，从井穴复出至皮肤的气分。王冰说：经文说卫气先行于皮肤，先充盈络脉，这说明卫气与络脉是相通的。卫气大会于风府穴，每天下降一节，二十一天后，下行至尾骶骨，内行于伏冲脉。这说明卫气外行于皮肤，内行于经脉。这里说卫气进入阳明的颌脉，说明营卫在经脉内外运行，不能固执一端而论。所以日行一舍，人气行一周，加上身长的十分之八；日行二舍，人气行两周于身，加上身长的十分之六；日行三舍，人气行于身五周，加上身长的十分之四；日行四舍，人气行于身七周，加上身长的十分之二；日行五舍，人气行于身九周；日行六舍，人气行于身十周，加上身长的十分之八；日行七舍，人气行于身十二周，加上身长的十分之六；日行十四舍，人气二十五周于身有余数，加上身长的十分之四。此时阳气尽于阴，阴气受气了。卫气初入于阴，通常从足少阴肾经注入肾脏，肾注于心，心注于肺，肺注于肝，肝注于脾，脾复注于肾，完成一周。所以夜晚行一舍，人气行于阴分一周，加上五脏的十分之八，也像白天行于阳的二十五周一样，最后又复合于眼睛。阴阳在一日一夜中，合计有余数，身长余十分之四，五脏余十分之二。所以人睡觉起床的时间有早有晚，是因为有余数不尽的缘故。
“日行一舍”，是指太阳运行在一宿的度数上。“人气行一周”，指的是卫气。
黄帝问：卫气在体内上下往来，如果不等待时机来候气而针刺，该怎么办？伯高说：人体气血有多有少，且有长有短。春夏秋冬四季，各有不同的规律。然后常以黎明为准则，以夜尽为开始。所以一昼夜，水下百刻。二十五刻，是半天的高度。经常这样没有例外，日落就停止。随着白昼长短的变化，各自作为准则来针刺。必须谨慎观察时机，疾病才可以预期治愈。如果失去时机或违背规律，各种疾病都无法治疗。所以说刺实证，要刺其气来的方向；刺虚证，要刺其气去的方向。这是说根据气的存亡时机，来观察虚实进行针刺。所以要谨慎观察气所在的位置而针刺，这叫作“逢时”。病在三阳，必须候其气在阳分时再刺；病在三阴，必须候其气在阴分时再刺。这一节论述四季昼夜有长短之分，但各有规律，以此确定气在阳还是在阴。比如春秋昼夜平分的时候，常以黎明为准则，以夜尽为开始。日出卯初一刻，以一刻人气在太阳经为开始，二刻在少阳经，三刻在阳明经，四刻在阴分。一昼夜，水下百刻为一周，二十五刻是半天的高度。到日落为止为白天。随着白昼长短，都以卯初一刻，人气在太阳经为准则来针刺。谨慎候察人气在阳分之时，以刺阳病；人气在阴分之时，以刺阴病。这样疾病可以预期痊愈。如果失时反候，百病就无法治疗。实证是邪气实，“来”是指气刚开始来，比如邪在阳分，在水下一刻、五刻、九刻时，气始来于阳分就立即刺之，这叫“迎而夺之”。虚证是正气虚，“去”是指气已经离去，比如阳气虚者，在水下三刻、七刻、十一刻时，人气将离开阳分转入阴分之时刺之，这叫“追而济之”。如果病在阴分的虚实，也采用这种方法，这叫“逢时”。如果病在三阳，必须候其气在阳分时刺之；病在三阴，必须候其气在阴分时刺之。倪仲玉说：必候其气在阳，是在三阳之分；在阴，是在三阴之分。以三阴三阳发病，也是候其气在三阴三阳之分进行治疗。
水下一刻，人气在太阳经；水下二刻，人气在少阳经；水下三刻，人气在阳明经；水下四刻，人气在阴分；水下五刻，人气在太阳经；水下六刻，人气在少阳经；水下七刻，人气在阳明经；水下八刻，人气在阴分；水下九刻，人气在太阳经；水下十刻，人气在少阳经；水下十一刻，人气在阳明经；水下十二刻，人气在阴分；水下十三刻，人气在太阳经；水下十四刻，人气在少阳经；水下十五刻，人气在阳明经；水下十六刻，人气在阴分；水下十七刻，人气在太阳经；水下十八刻，人气在少阳经；水下十九刻，人气在阳明经；水下二十刻，人气在阴分；水下二十一刻，人气在太阳经；水下二十二刻，人气在少阳经；水下二十三刻，人气在阳明经；水下二十四刻，人气在阴分；水下二十五刻，人气在太阳经。这是半天的高度。从房宿到毕宿，共十四舍，水下五十刻，太阳运行了一半的天度。回转运行一舍，水下三刻又四分刻之三（原文此处可能有误，结合上下文及后世校勘通常为三分刻之四或类似数值，此处依原文逻辑意译）。大要说：常以太阳加临于宿上的时候，人气在太阳经。所以日行一舍，人气行于三阳，行于阴分，经常这样没有例外，与天地共同遵循规律，纷繁复杂，终而复始。一昼夜，水下百刻用尽。
这一节论述卫气应合天道绕地环转，在阳在阴，以此作为取穴针刺的方法。阳，是天气，主外；阴，是地气，主内。少阴之上，由君火主导。君火，就是日的太阳。太阳随天道环转，白天明亮夜晚昏暗。大概天运依靠日光光明。所以水下一刻，人气在太阳经；水下二刻，人气在少阳经；水下三刻，人气在阳明经；水下四刻，人气在阴分。阴分，就是少阴之分。水下二十五刻，这是半天的高度。从房宿到毕宿，十四舍，水下五十刻，太阳运行了天度的一半。回转运行一舍，是绕地回转，从昴宿到心宿，又运行一舍。水下三刻，是指五十三刻，而又加于太阳，与七分刻之四相比，有一分二厘五毫的余数。这是卫气随天道绕地环转，昼夜都行于三阳之分。所以五十三刻，又重新行于太阳。因此大要说：常以太阳加临于宿上的时候，人气在太阳经。意思是昼夜太阳加临于舍上，都以太阳经为开始。所以日行一日，人气行于三阳，而行于阴分，经常这样没有例外，与天地共同遵循规律。意思是地居天之中，而天道营运于地之外。“纷纷纭纭”（HT HT，音普巴切），是说杂乱纷纭而仍有明白的分度。卫气白天行于阳，夜晚行于五脏之阴，应合天气进入地中，有寒暑的往来。卫气环转一周，行于三阳之分，二十五周，是天道环转于地之下。所以病在三阳，必须等到气在阳分时刺之；病在三阴，必须等到气在阴分时刺之。阴分，就是少阴之分，少阴是三阴的主宰。卫气白天行于三阳，夜晚行于五脏，共计行五十周，应合天运环转于地之外。昼夜只行二十五周，这是气有快慢的不同。如果大会于风府，每天下降一节，二十二天，内行于伏冲脉，其行九天，上出于缺盆穴，它所行的速度更慢了。经文说卫气慓悍滑疾，但所行速度有快有慢，这都是出于理数的自然，不是人的智力所能随意揣度的。王子律说：昼夜行于三阳，乃在肌表气分，与昼夜循经而行，大致相同。经脉应合地的经水，大概是水流速而气行缓吧？
Huangdi asked Qibo: I wish to hear about the circulation of Wei Qi (Defensive Qi), and how its entry and exit converge. Bogao replied: There are twelve months in a year, and twelve double-hours (Shichen) in a day. Zi (Rat) and Wu (Horse) form the meridian lines, while Mao (Rabbit) and You (Rooster) form the latitude lines. The sky encompasses twenty-eight mansions (Xiu). Each quadrant has seven stars, totaling twenty-eight stars. Fang (Room) and Mao (Net) form the latitudes; Xu (Emptiness) and Zhang (Extended Net) form the meridians. Therefore, from Fang to Bi (Screen) belongs to Yang, and from Mao to Xin (Heart) belongs to Yin. Yang governs the day, and Yin governs the night. Thus, Wei Qi circulates fifty times around the body in one day and night. It travels through the Yang aspects twenty-five times during the day, and through the Yin aspects twenty-five times at night, circulating among the Five Zang Organs. Therefore, at dawn, Yin is exhausted, and Yang Qi emerges from the eyes. When the eyes open, Qi ascends to the head, follows the neck down to the Foot-Taiyang Bladder Meridian, runs along the back to the tip of the little toe. The dispersed branches diverge from the outer canthus of the eye, descend to the Hand-Taiyang Small Intestine Meridian, and reach the lateral side of the little finger. Another dispersed branch diverges from the outer canthus, descends to the Foot-Shaoyang Gallbladder Meridian, and enters between the little toe and the second toe. Ascending along the lateral aspect of the Hand-Shaoyang Sanjiao Meridian, it reaches between the little fingers. Another branch ascends to the front of the ear, converges with the mandibular pulse, enters the Foot-Yangming Stomach Meridian, descends to the dorsum of the foot, and enters between the five toes. Its dispersed branch goes from below the ear to the Hand-Yangming Large Intestine Meridian, enters between the thumb and index finger, and enters the palm. When it reaches the foot, it enters the sole of the foot, exits the medial malleolus, descends into the Yin aspects, and finally reunites with the eyes, completing one cycle. (The character "Zang" was erroneously printed as "Sui" in old editions and has been corrected.)
"Sui you shi er yue" (There are twelve months in a year) refers to the celestial sphere comprising 365.25 degrees. In one day and night, the sun follows the heavenly way in a circular motion, circling the earth once and passing one degree. It takes over 365 days to complete one revolution of the heavens. "Ri you shi er chen" (There are twelve double-hours in a day) means midnight is Zi, noon is Wu, sunrise is Mao, and sunset is You. Zi is located North, Wu South, Mao East, and You West. Zi-Wu forms the meridian, Mao-You forms the latitude. The sky encompasses twenty-eight mansions, seven per quadrant, totaling twenty-eight. These twenty-eight mansions are distributed across the 365.25 degrees of the celestial sphere. Fang is located at Mao, Mao at You, Xu at Zi, and Zhang at Wu. Fang and Mao are latitudes; Xu and Zhang are meridians. Fang is at Mao, Bi is at You. From Fang to Bi is Yang because the sun, following the heavenly path from east to west, passes twenty-five ke (water clock units); when the sun is at its zenith, it reaches Zhang; after another twenty-five ke, it reaches Bi. This is the daytime journey in Yang. Mao is at You, Xin is at Mao. From Mao to Xin is Yin because the sun, relative to the earth's rotation during the night, appears to move west to east, circling the earth. After twenty-five ke, at midnight, it reaches Xu; after another twenty-five ke, it reaches Xin. This is the nighttime journey in Yin. Wei Qi circulates fifty times in the body in one day and night. This refers to Ying Qi (Nutritive Qi) circulating within the vessels, while Wei Qi circulates outside the vessels, following the pathways of the Twelve Primary Meridians of the Hand and Foot, as well as the Du Mai (Governing Vessel), Ren Mai (Conception Vessel), Yang Qiao Mai, and Yin Qiao Mai. With each exhalation and inhalation, Qi moves six cun. Under two ke, accounting for 270 breaths, Qi moves 16 zhang 2 chi to complete one cycle. Daytime consists of twenty-five cycles, nighttime twenty-five cycles, all belonging to this 16 zhang 2 chi vessel pathway, without distinction between Yin and Yang. However, the statement that it travels twenty-five cycles in Yang during the day and twenty-five cycles in Yin at night, circulating among the Five Zang Organs, means that during the day it travels in the Three Yang divisions, and at night in the Yin of the Five Zang Organs. This differs from the circulation along the meridians. The Wei Qi that follows the meridians is the Ying Qi inside the vessels, circulating cyclically. The Wei Qi that travels in Yang by day and Yin by night accompanies the Ying Qi outside the vessels. By day, it travels between the skin and muscle layers; by night, it travels within the Mu Yuan (origin areas) of the Five Zang Organs. This is different from the fifty cycles of the 16 zhang 2 chi meridians. Therefore, at dawn, Qi emerges from Yang, and the eyes open; at dusk, Qi enters Yin, and the eyes close. Hence, the text states: "When the sun travels one mansion, human Qi circulates once, plus eight-tenths of the body length." This means that when the sun travels one mansion, the Wei Qi following the degrees completes one cycle of 16 zhang 2 chi, which corresponds to one cycle in the Three Yang divisions. The Wei Qi traveling in Yang by day and Yin by night corresponds to the sun's revolution around the earth. The Wei Qi traveling along the meridians corresponds to the waxing and waning of the moon and tides in the east and west. Thus, humans correspond to Heaven and Earth, and resonate with the Sun and Moon.
According to the *Jue Lun* chapter: Yang Qi originates from the exterior of the five toes of the foot, and Yin Qi originates from the interior. The Yangming Meridian represents the exterior and distributes Qi to the Three Yang meridians. Wei Qi is the fierce and rapid Qi derived from water and grain, which merges with the Yangming mandibular pulse, descends to the dorsum of the foot. Thus, when Wei Qi enters the space between the five toes, it merges with Yangming and enters the Yingchuan point area of the mandibular pulse, descending to the foot dorsum, entering the tips of the five toes, and re-emerging from the Jing-Well points into the Qi level of the skin. Wang Bing stated: The classic says Wei Qi first travels in the skin and first fills the Luo Collaterals, indicating the connection between Wei Qi and the Luo Collaterals. Wei Qi gathers at Fengfu (DU16), descending one vertebral level per day. After twenty-one days, it descends to the coccyx and enters internally the Fu Chong Mai (Hidden Rushing Vessel). This shows Wei Qi travels externally in the skin and internally in the meridians. Here, it is said that Wei Qi enters the Yangming mandibular pulse, showing that Ying and Wei Qi circulate inside and outside the meridians, and cannot be viewed rigidly. Thus, when the sun travels one mansion, human Qi circulates once, plus eight-tenths of the body length; when the sun travels two mansions, human Qi circulates twice, plus six-tenths; three mansions, five cycles plus four-tenths; four mansions, seven cycles plus two-tenths; five mansions, nine cycles; six mansions, ten cycles plus eight-tenths; seven mansions, twelve cycles plus six-tenths; fourteen mansions, twenty-five cycles plus four-tenths. At this point, Yang is exhausted in Yin, and Yin receives Qi. Upon entering Yin, it usually flows from Foot-Shaoyin Kidney Meridian into the Kidney, then to the Heart, Lung, Liver, Spleen, and returns to the Kidney to complete a cycle. Thus, when the night sun travels one mansion, human Qi circulates once in the Yin division, plus eight-tenths of the Zang Organs, similar to the twenty-five cycles in Yang, finally reuniting with the eyes. Yin and Yang together in one day and night have fractional remainders: four-tenths of the body length and two-tenths of the Zang Organs. This is why people wake and sleep at different times, due to these incomplete fractions.
"Sun travels one mansion" means the sun moves through the degrees of one constellation. "Human Qi circulates once" refers to Wei Qi.
Huangdi asked: Wei Qi moves up and down in the body. How should we puncture if we do not wait for the timing of Qi? Bogao replied: There are variations in quantity and length. Spring, Autumn, Winter, and Summer each have their own principles. Generally, we use dawn as the standard, starting when the night ends. One day and night consist of 100 ke (water clock units). Twenty-five ke is half a day. This pattern continues without exception until sunset. Puncture according to the length of the day. Carefully observe the time, and the disease can be expected to heal. Losing the time or opposing the pattern results in untreatable diseases. Therefore, to treat Excess conditions, puncture where the Qi comes from; to treat Deficiency conditions, puncture where the Qi goes. This describes observing the presence or absence of Qi to determine Excess or Deficiency for puncture. Thus, carefully observe the location of Qi to puncture, called "meeting the time." If the disease is in the Three Yang meridians, wait until Qi is in the Yang aspect to puncture. If in the Three Yin meridians, wait until Qi is in the Yin aspect. This section discusses the varying lengths of day and night in four seasons, establishing rules to determine if Qi is in Yang or Yin. For example, during Equinoxes when day and night are equal, use dawn as the standard, starting when night ends. At sunrise (Mao hour, first ke), Qi is in Taiyang at the first ke, Shaoyang at the second, Yangming at the third, and Yin at the fourth. One day/night is 100 ke, one cycle. Twenty-five ke is half a day. Until sunset is daytime. Regardless of day length, use Mao hour, first ke, Qi in Taiyang, as the standard for puncture. Carefully observe when Qi is in Yang to puncture Yang diseases; when Qi is in Yin to puncture Yin diseases. This allows expectation of cure. If time is lost or patterns opposed, diseases are untreatable. Excess means pathogenic Qi is excess. "Coming" means Qi is just arriving. If pathogen is in Yang, puncture at 1st, 5th, 9th ke when Qi arrives in Yang, called "welcoming and draining." Deficiency means healthy Qi is deficient. "Going" means Qi has departed. If Yang Qi is deficient, puncture at 3rd, 7th, 11th ke when Qi is leaving Yang for Yin, called "pursuing and assisting." If disease is in Yin Excess/Deficiency, apply the same method, called "meeting the time." If disease is in Three Yang, wait for Qi in Yang to puncture; if in Three Yin, wait for Qi in Yin. Ni Zhongyu said: Waiting for Qi in Yang means in the Three Yang divisions; waiting for Yin means in the Three Yin divisions. Treating diseases of Three Yin and Three Yang involves waiting for Qi in those respective divisions.
At 1 ke under water, Qi is in Taiyang; 2 ke, Shaoyang; 3 ke, Yangming; 4 ke, Yin; 5 ke, Taiyang; 6 ke, Shaoyang; 7 ke, Yangming; 8 ke, Yin; 9 ke, Taiyang; 10 ke, Shaoyang; 11 ke, Yangming; 12 ke, Yin; 13 ke, Taiyang; 14 ke, Shaoyang; 15 ke, Yangming; 16 ke, Yin; 17 ke, Taiyang; 18 ke, Shaoyang; 19 ke, Yangming; 20 ke, Yin; 21 ke, Taiyang; 22 ke, Shaoyang; 23 ke, Yangming; 24 ke, Yin; 25 ke, Taiyang. This is half a day. From Fang to Bi is 14 mansions, 50 ke, sun travels half the celestial degrees. Returning one mansion takes 3 ke and 4/7 ke (textual variant noted). The general principle states: Always when the sun adds to a mansion, Qi is in Taiyang. Thus, sun travels one mansion, Qi travels Three Yang and Yin, continuously, following Heaven and Earth's rhythm, complex yet ordered, ending and restarting. One day/night, 100 ke exhausts.
This section discusses Wei Qi corresponding to the heavenly revolution around the earth, in Yang or Yin, to guide puncture. Yang is Heavenly Qi, governing exterior; Yin is Earthly Qi, governing interior. Above Shaoyin, Jun Fire (Ministerial Fire) dominates. Jun Fire is the Sun of the Sun. The sun revolves with heaven, bright by day, dark by night. Heaven's movement relies on sunlight. Thus, 1 ke, Qi in Taiyang; 2 ke, Shaoyang; 3 ke, Yangming; 4 ke, Yin. Yin here refers to Shaoyin division. 25 ke is half day. Fang to Bi, 14 mansions, 50 ke, sun travels half degrees. Returning one mansion circles the earth from Mao to Xin. 3 ke refers to 53 ke added to Taiyang, with a remainder of 1.25 li (fractional unit). This Wei Qi follows heaven, traveling Three Yang day and night. Thus at 53 ke, it returns to Taiyang. General principle: Always when sun adds to mansion, Qi is in Taiyang. Meaning day/night sun adding to mansion starts with Taiyang. So sun travels one day, Qi travels Three Yang and Yin, continuously, with Heaven and Earth. Earth is within Heaven, Heaven operates outside Earth. "Fenfen Yunyun" (complex and mixed) means chaotic yet having clear degrees. Wei Qi travels Yang by day, Zang Yin by night, corresponding to Heavenly Qi entering Earth, with cold/heat changes. One cycle in Three Yang, 25 cycles, corresponds to Heaven revolving under Earth. Disease in Three Yang, wait for Qi in Yang to puncture; in Three Yin, wait for Qi in Yin. Yin is Shaoyin, master of Three Yin. Wei Qi travels Three Yang day, Zang night, total 50 cycles, corresponding to Heaven revolving outside Earth. Day/night only 25 cycles, showing speed variation. Gathering at Fengfu, descending one vertebra/day, 22 days, entering Fu Chong, traveling 9 days, emerging at Quepen (LU2), speed is slower. Classic says Wei Qi is fierce and fast, but speeds vary naturally, beyond human speculation. Wang Zilv said: Traveling Three Yang day/night is in muscle/skin Qi level, roughly same as meridian circulation. Meridians correspond to earthly waters; perhaps water flows fast while Qi moves slow.