黄帝曰。愿闻脉度。岐伯答曰。手之六阳。从手走头。长五尺。五六三丈。手之六阴。从手至
胸中。三尺五寸。三六一丈八尺。五六三尺。合二丈一尺。足之六阳。从足上至头八尺。六八四丈
八尺。足之六阴。从足至胸中。六尺五寸。六六三丈六尺。五六三尺。合三丈九尺。跷脉从足至目。
七尺五寸。二七一丈四尺。二五一尺。合一丈五尺。督脉任脉。各四尺五寸。二四八尺。二五一尺。
合九尺。凡都合一十六丈二尺。此气之大经隧也。
五十营章。论气之流行。此章论脉之度数。故曰。此气之大经隧。谓营气宗气。所容行之大
隧。故维脉不与焉。手足六阳六阴者。经脉分循于两手两足。三阴三阳。分而为六也。跷脉亦分循
左右而上。故合一丈五尺。夫背为阳。腹为阴。督脉主阳。起于目内 。上额交巅。入络脑。还出
别下项。挟脊抵腰中。下循膂络肾。任脉主阴。起于中极之下。以上毛际。循腹里。上关元。至咽
喉。上颐循面入目。任脉从会阴之分。而上行至目。督脉从目绕头。而下至脊之十四椎。故各长四
尺五寸。盖气行于任督二脉。阴阳通贯而行也。尚御公曰。督脉围绕于周身之前后上下。只言四尺
五寸。与任脉相等者。二十八脉。皆分阴阳而行。故跷脉之阴阳。男子数其阳。女子数其阴。
经脉为里。支而横者为络。络之别者为孙。盛而血者疾诛之。盛者泻之。虚者饮药以补之。
此承上文而言脉度之十六丈二尺。只以经脉为数。支而横者。络脉孙络也。夫经脉内营于脏腑。
外络于形身。浮而见于皮部者皆络脉也。盛而血者。邪盛于外。血留于络脉。故当疾诛之。盛者邪
客于外。故当泻之。虚者本虚于内。故当饮药以补之。盖言血气本于脏腑之所生也。
五脏常内阅于上七窍也。故肺气通于鼻。肺和则鼻能知香臭矣。心气通于舌。心和则舌能知五
味矣。肝气通于目。肝和则目能辨五色矣。脾气通于口。脾和则口能知五谷矣。肾气通于耳。肾和
则耳能闻五音矣。五脏不和。则七窍不通。六腑不和。则留为痈。故邪在腑。则阳脉不和。阳脉不
和。则气留之。气留之。则阳气盛矣。阳气太盛。则阴脉不利。阴脉不利。则血留之。血留之。则
阴气盛矣。阴气太盛。则阳气不能营也。故曰关。阳气太盛。则阴气弗能营也。故曰格。阴阳俱盛。
不得相营。故曰关格。关格者。不得尽期而死也。
夫手足之六阳。内通于六腑。六阴内通于六脏。十二经脉之血气。由脏腑之所生。故虚者饮药
以补之。是脏腑之气。营于脉内者也。此复论脏腑之气。通于脉外之皮肤七窍。以应天地之纪。阅、
历也。五脏常内阅于七窍。是以五脏不和。则七窍不通矣。在内者六腑为阳。在外者皮肤为阳。本
经曰。阳气有余。营气不行。乃发为痈。是以六腑不和。则血气留滞于皮腠而为痈。此病从内而外
也。故邪在腑者。谓邪在于表阳。则阳脉不和。谓左之人迎不和也。阳脉不和。则气留之。气留之。
则阳气盛矣。阳气太盛。则阴脉不利。谓右之气口不利也。
阴脉不利。则血留之。血留之。则阴气盛矣。阴气太盛。则阳气不能营也。故曰关。谓关阴于内。
阳气不得以和之。阳气太盛。则阴气弗能营也。故曰格。谓格阳于外。阴气不得以和之。如是则阴
阳俱盛。不得相营。故曰关格。关格者。不得尽期而死也。此病因于外也。夫五脏六腑。应天地之
五运六气。有升降出入之神机。上节论出入于脉中。此论营运于脉外。玉师曰。不得尽期者。不得
尽天地之寿。此注当合五十营注参看。
黄帝曰。跷脉安起安止。何气营水。岐伯答曰。跷脉者。少阴之别。起于然谷之后。上内踝之
上。直上循阴股。入阴。上循胸里。入缺盆。上出人迎之前。入 。属目内 。合于太阳阳跷而上
行。气并相还。则为濡目。气不营。则目不合。
此节论流溢之精气。从跷脉而布散于脉外。脉外之血气。从跷脉而通贯于脉中。气并相还。内
外交通者也。夫肾为水脏。受藏水谷之精。水者。流溢于肾脏之精水也。何气营水者。谓阴跷之脉。
乃足少阴之别。直上循阴股。入于肾阴。脉内之营气宗气。营运肾脏之水。上循胸里。交于手少
阴之心神而化赤。上注于目内 。合于太阳阳跷而上行。阴跷阳跷之气。相并。经脉外内之气。交
相往还。则为濡目。如气不营。则目不合。谓流溢于脉外之气。不营于目也。再按、本经大惑篇曰。
病有不得卧者。卫气不得入于阴。常留于阳。留于阳则阳气满。阳气满则阳跷盛。不得入于阴。则
阴气虚。故不瞑矣。病有不得视者。卫气留于阴。不得行于阳。留于阴则阴气盛。阴气盛则阴跷满。
不得入于阳。则阳气虚。故目闭也。此脉外之卫气。复内通于跷脉。外内之血气相并而往还也。尚
御公曰。脉外之阴气虚。则目不瞑。气不营。则目不合者。脉外之阴气。不营于目也。此节始
论跷脉之起止。而复曰气不营。则目不合。谓脉内之阴气。流溢于脉外者也。夫脉度者。乃营气
宗气行于脉中。以应呼吸漏下。若夫营血之流行。始于手太阴肺。终于足厥阴肝。其支者。只环转
督脉一周。而跷脉不与焉。盖跷脉主营运肾脏之精水于脉中而为血者也。举足行高曰跷。盖取其从
下行上之义。
黄帝曰。气独行五脏。不营六腑何也。岐伯答曰。气之不得无行也。如水之流。如日月之行不
休。故阴脉营其脏。阳脉营其腑。如环之无端。莫知其纪。终而复始。其流溢之气。内溉五脏。外
濡腠理。
此承上文复申明经脉外内之气。营于脉中。濡于脉外也。按卫气之行。日行于阳二十五周。夜
行于阴二十五周。周于五脏。其始入于阴。常从足少阴入于肾。肾注于心。心注于肺。肺注于肝。
肝注于脾。脾复注于肾为一周。脉外之血气相将。妇随夫转。是只营于五脏。而不营于六腑。上文
论脉外之血气。则为濡目。故帝有此问。伯言气之不得无行于六腑也。营于脉中者。如水之流。运
于脉外者。如日月之行。随天道之营运无息。故阴脉营其脏。阳脉营其腑。如环之无端。莫知其纪。
终而复始。其流溢之气。内溉五脏。外濡腠理。腠理者。皮肤肌肉之纹理。五脏募原之肉理也。玉
师曰。营气之行。肾传于心包络。包络传之肝。肝传之肺。肺传之脾。脾传之心。水火木金土。先
天之五行也。卫气之行。肾注于心。心注于肺。肺注于肝。肝注于脾。脾复注于肾。交相胜制。后
天之五行也。故曰此逆顺之常也。盖脉内之气顺行。脉外之气逆行。有顺有逆。斯成天地之纪。
黄帝曰。跷脉有阴阳。何脉当其数。岐伯答曰。男子数其阳。女子数其阴。当数者为经。不当
数者为络也。（其数之数去声余上声）
阴跷之脉。后足上行。应地气之上升。故女子数其阴。阴跷属目内 。合阳跷而上行。是阳跷受
阴跷之气。复从发际而下行至足。应天气之下降。故男子数其阳。
尚御公曰。阴跷乃足少阴之别。阳跷乃足太阳之别。男子之宗营。注于太阳之阳跷。女子之宗
营。注于少阴之阴跷。气之所注者。故为大经隧。气不营者。为络脉也。上节论少阴之精水。从阴
跷而上并于阳跷。此节论营气宗气之行于跷脉。有男女阴阳之分。二节是当分看。
黄帝说：我想了解经脉的长度。岐伯回答说：手部的六条阳经，从手指走向头部，每条长五尺，六条合计三丈。手部的六条阴经，从手指走向胸中，每条长三尺五寸，六条合计二丈一尺。足部的六条阳经，从足部上行至头部，每条长八尺，六条合计四丈八尺。足部的六条阴经，从足部走向胸中，每条长六尺五寸，六条合计三丈九尺。跷脉（奇经八脉之一，主司下肢运动及眼睑开合）从足部走向眼部，每条长七尺五寸，两条合计一丈五尺。督脉（总督一身之阳经）和任脉（总任一身之阴经），各长四尺五寸，两条合计九尺。以上所有经脉长度总计十六丈二尺。这是气运行的大通道。
《五十营》章论述气的流行，本章论述经脉的长度，所以说“这是气的大通道”，指的是营气和宗气所容纳运行的主要通道，因此维脉（阴阳维脉）不计算在内。手足六阳六阴经脉，分别循行于两手两足，三阴三阳分为六条。跷脉也分左右两侧上行，所以合计一丈五尺。背部属阳，腹部属阴。督脉主阳，起于目内眦，向上经过额部交会于头顶，进入络属脑部，复出分开下行项后，挟脊柱抵腰中，向下循行穿过骶骨络属肾脏。任脉主阴，起于中极穴下方，向上经过毛际，沿腹里上行，经过关元穴，至咽喉，再上颐部循面入目。任脉从会阴处分出，上行至目；督脉从目绕头，下行至脊背第十四椎处，所以各长四尺五寸。大概气在任督二脉中运行，阴阳贯通而行。尚御公说：督脉环绕周身的前后上下，只说长四尺五寸，与任脉相等，是因为二十八条经脉都分阴阳而行。所以跷脉的阴阳计数，男子取阳跷之数，女子取阴跷之数。
经脉为主干，分支横出的为络脉，络脉再分出的为孙络。如果络脉中血液充盈且邪气盛，应迅速祛除它。邪气盛的用泻法，正气虚的用药物来补益。
这里承接上文来说明经脉长度十六丈二尺，仅以经脉来计算，分支横出的络脉和孙络不包括在内。经脉在内营养脏腑，在外联络形体，浮现在皮部的都是络脉。血液充盈且邪气盛，是邪气盛于体表，血液滞留于络脉，所以应当迅速祛除。邪气客于体表，所以应当用泻法。正气本虚于体内，所以应当用药来补益。这是说血气本源于脏腑的生成。
五脏的气常向内通达于上部的七个孔窍。所以肺气通于鼻，肺气调和则鼻能辨别香臭；心气通于舌，心气调和则舌能辨别五味；肝气通于目，肝气调和则眼能辨别五色；脾气通于口，脾气调和则口能辨别五谷的味道；肾气通于耳，肾气调和则耳能听到五音。五脏不和，则七窍不通；六腑不和，则气血留滞化为痈肿。所以邪气在腑，则阳脉不和；阳脉不和，则气机留滞；气机留滞，则阳气偏盛。阳气太盛，则阴脉不利；阴脉不利，则血液留滞；血液留滞，则阴气偏盛。阴气太盛，则阳气不能营运其中，这就叫“关”。阳气太盛，则阴气不能营运其中，这就叫“格”。阴阳俱盛，互不相营，这就叫“关格”。患关格病的人，不能享尽天年而死。
手足的六条阳经内通于六腑，六条阴经内通于六脏。十二经脉的血气，由脏腑所生，所以虚证用药物来补益。这是说脏腑之气在脉内营运。此处又论述脏腑之气通达于脉外的皮肤和七窍，以对应天地的规律。“阅”是经历的意思。五脏常向内通达于七窍，所以五脏不和，则七窍不通。在内者，六腑属阳；在外者，皮肤属阳。本经说：阳气有余，营气不行，就会发为痈肿。所以六腑不和，则血气留滞于皮肤腠理而成为痈肿。这是病从内向外发展的。所以邪在腑，是指邪气在于表阳，所谓阳脉不和，是指左侧人迎脉不和。阳脉不和，则气机留滞，气机留滞则阳气盛。阳气太盛，则右侧气口脉不利。阴脉不利，则血液留滞，血液留滞则阴气盛。阴气太盛，则阳气不能营运其中，这叫“关”，意为阴气关闭于内，阳气不能与之调和。阳气太盛，则阴气不能营运其中，这叫“格”，意为阳气格拒于外，阴气不能与之调和。这样阴阳俱盛，互不相营，就叫关格。关格病的人，不能享尽天年而死。这是病从外向内发展的。五脏六腑对应天地的五运六气，有升降出入的神机。上节论述出入于脉中，本节论述营运于脉外。玉师说：不得尽期，是指不能享尽天地的寿命。此注应当结合《五十营》篇的注释参看。
黄帝说：跷脉从哪里开始，到哪里停止？什么气滋养水液？岐伯回答说：跷脉是足少阴肾经的别支，起于然谷穴之后，向上经过内踝上方，直行向上沿大腿内侧，进入阴部，向上沿胸里，进入缺盆，向上出人迎穴之前，进入目内眦，归属于太阳膀胱经的阳跷脉而上行。两脉之气并行相互返还，就能滋润眼睛。如果气不能滋养，则眼睛闭合失常。
这一节论述流溢的精气，从跷脉布散于脉外。脉外的血气，从跷脉通贯于脉中。气并行相互返还，是内外交通的表现。肾是水脏，受藏水谷的精微。水，是指流溢于肾脏的精水。所谓“什么气滋养水”，是说阴跷脉是足少阴肾经的别支，直行向上沿大腿内侧，进入肾阴。脉内的营气和宗气，营运肾脏的水液，向上沿胸里，交于手少阴心经的心神而化赤，向上注入目内眦，合于太阳阳跷脉而上行。阴跷和阳跷的气，相并而行，经脉内外的气，交互往还，就能滋润眼睛。如果气不能滋养，则眼睛闭合失常，意思是流溢于脉外的气，不能滋养眼睛。另外，按《本经·大惑篇》说：有病不能卧睡的，是卫气不能进入阴分，常停留于阳分。停留于阳分则阳气满，阳气满则阳跷盛，不能进入阴分则阴气虚，所以不瞑目。有病不能视物的，是卫气停留于阴分，不能在阳分行进。停留于阴分则阴气盛，阴气盛则阴跷满，不能进入阳分则阳气虚，所以目闭。这是脉外的卫气，又内通于跷脉，内外血气相并往还。尚御公说：脉外阴气虚，则目不瞑。气不能滋养，则目不合，意思是脉外的阴气，不能滋养眼睛。这一节开始论述跷脉的起止，又说气不能滋养则目不合，是指脉内的阴气流溢于脉外。所谓脉度，是营气和宗气在脉中运行，以对应呼吸漏刻的时间。至于营血的流行，始于手太阴肺经，终于足厥阴肝经，其分支只环转督脉一周，而跷脉不包含在内。大概跷脉主营运肾脏的精水于脉中而化为血。举足行走高迈称为跷，大概是取其从下向上行的意义。
黄帝说：气独自行走于五脏，不营运于六腑，为什么呢？岐伯回答说：气是不能不运行的，像水流一样，像日月运行一样不停息。所以阴脉营运于脏，阳脉营运于腑，如圆环没有端点，不知其起始，循环往复，终而复始。其流溢之气，内灌溉五脏，外濡润腠理。
这里承接上文再次申明经脉内外的气，营运于脉中，濡润于脉外。按卫气的运行，白天行于阳分二十五周，夜晚行于阴分二十五周，周遍五脏。其开始进入阴分，常从足少阴经进入肾脏，肾注于心，心注于肺，肺注于肝，肝注于脾，脾复注于肾为一周。脉外的血气相随，如妇随夫转，是只营运于五脏，而不营运于六腑。上文论述脉外的血气，则是滋润眼睛，所以皇帝有此问。岐伯说气是不能不在六腑运行的。营运于脉中的，像水流一样；营运于脉外的，像日月运行一样，随着天道的营运无休无止。所以阴脉营运于脏，阳脉营运于腑，如圆环没有端点，不知其起始，循环往复。其流溢之气，内灌溉五脏，外濡润腠理。腠理，是皮肤肌肉的纹理，也是五脏募原的肉理。玉师说：营气的运行，肾传于心包络，包络传之肝，肝传之肺，肺传之脾，脾传之心，这是先天的五行。卫气的运行，肾注于心，心注于肺，肺注于肝，肝注于脾，脾复注于肾，这是后天的五行，交相胜制。所以说这是逆顺的常规。大概脉内的气顺行，脉外的气逆行，有顺有逆，这才形成天地的规律。
黄帝说：跷脉有阴有阳，哪条脉计入长度？岐伯回答说：男子计阳跷，女子计阴跷。计入长度的为经，不计入长度的为络。（“数”作动词时读去声，作名词时读上声）
阴跷脉沿足部上行，应合地气上升，所以女子计阴跷。阴跷属于目内眦，合于阳跷而上行，是阳跷承受阴跷之气，又从发际下行至足，应合天气下降，所以男子计阳跷。
尚御公说：阴跷是足少阴肾经的别支，阳跷是足太阳膀胱经的别支。男子的宗营之气，注于太阳的阳跷；女子的宗营之气，注于少阴的阴跷。气所灌注的地方，就是大经隧；气不灌注的，就是络脉。上节论述少阴的精水，从阴跷上行并合于阳跷；本节论述营气和宗气在跷脉的运行，有男女阴阳之分。这两节应当分开来看。
Huangdi said: I wish to hear about the length of the meridians. Qibo replied: The six Yang meridians of the hands run from the hands to the head, each five chi long; six times five equals three zhang. The six Yin meridians of the hands run from the hands to the chest center, each three chi and five cun long; six times three equals one zhang eight chi, plus six times five cun equals three chi, totaling two zhang one chi. The six Yang meridians of the feet run from the feet up to the head, each eight chi long; six times eight equals four zhang eight chi. The six Yin meridians of the feet run from the feet to the chest center, each six chi and five cun long; six times six equals three zhang six chi, plus six times five cun equals three chi, totaling three zhang nine chi. The Chong Mai (Shock Vessels) run from the feet to the eyes, each seven chi and five cun long; two times seven equals one zhang four chi, plus two times five cun equals one chi, totaling one zhang five chi. The Du Mai (Governing Vessel) and Ren Mai (Conception Vessel) are each four chi and five cun long; two times four equals eight chi, plus two times five cun equals one chi, totaling nine chi. All together they sum to sixteen zhang two chi. These are the great conduits for the Qi.
The chapter "Fifty Circulations" discusses the circulation of Qi, while this chapter discusses the dimensions of the meridians, hence it is said, "These are the great conduits for Qi," referring to the major channels where Ying Qi (Nutritive Qi) and Zong Qi (Pectoral Qi) reside and circulate. Therefore, the Wei Mai (Linking Vessels) are not included. The six Yang and six Yin meridians of the hands and feet respectively circulate along the two hands and two feet; the Three Yin and Three Yang are divided into six. The Chong Mai also circulates along the left and right sides upwards, thus totaling one zhang five chi. The back belongs to Yang, and the abdomen belongs to Yin. The Du Mai governs Yang, originating at the inner canthus of the eye, ascending to the forehead and crossing at the vertex, entering to connect with the brain, emerging again to descend separately down the neck, flanking the spine to reach the middle of the waist, descending along the sacrum to connect with the Kidneys. The Ren Mai governs Yin, originating below the Zhongji point (CV3), ascending past the pubic hair, following the interior of the abdomen, passing through Guanyuan (CV4), reaching the throat, ascending to the chin, following the face, and entering the eyes. The Ren Mai branches from the Huiyin area, ascending to the eyes; the Du Mai circles the head from the eyes and descends to the fourteenth thoracic vertebra of the spine; thus, each is four chi and five cun long. Generally, Qi circulates through the Ren and Du meridians, with Yin and Yang penetrating each other. Shang Yu Gong stated: The Du Mai surrounds the front, back, upper, and lower parts of the body, yet is only stated as four chi and five cun long, equal to the Ren Mai, because the twenty-eight meridians all divide into Yin and Yang. Therefore, regarding the counting of the Chong Mai's Yin and Yang, for men, the Yang count is taken; for women, the Yin count is taken.
The Jing Mai (Primary Meridians) are the trunks; branches that extend horizontally are Luo Mai (Collateral Vessels); divisions of the Luo Mai are Sun Luo (Sun Collaterals). If blood vessels are full and pathogenic factors are strong, they should be rapidly purged. Those with excess pathogenic factors are treated with draining methods; those with deficiency are supplemented with medicinal drinks.
This follows the previous text to explain that the sixteen zhang two chi length refers only to the Jing Mai, excluding the branching horizontal Luo Mai and Sun Luo. The Jing Mai internally nourishes the Zang-Fu organs and externally connects with the physical body; those floating and visible on the skin surface are all Luo Mai. When blood is abundant and pathogenic factors are strong, it indicates pathogens are strong on the exterior and blood is stagnant in the collateral vessels, so they should be rapidly purged. When pathogens lodge on the exterior, draining methods should be used. When deficiency originates internally, medicinal drinks should be used to tonify. This states that blood and Qi originate from the generation of the Zang-Fu organs.
The Qi of the Five Zang organs frequently communicates inwardly with the seven orifices above. Thus, Lung Qi communicates with the nose; when Lung Qi is harmonious, the nose can distinguish odors. Heart Qi communicates with the tongue; when Heart Qi is harmonious, the tongue can distinguish the five flavors. Liver Qi communicates with the eyes; when Liver Qi is harmonious, the eyes can distinguish the five colors. Spleen Qi communicates with the mouth; when Spleen Qi is harmonious, the mouth can distinguish the taste of the five grains. Kidney Qi communicates with the ears; when Kidney Qi is harmonious, the ears can hear the five tones. If the Five Zang organs are disharmonious, the seven orifices will be blocked; if the Six Fu organs are disharmonious, stagnation will transform into carbuncles. Therefore, if pathogens are in the Fu organs, the Yang meridians will be disharmonious; if Yang meridians are disharmonious, Qi will stagnate; if Qi stagnates, Yang Qi will become excessive. If Yang Qi is too excessive, the Yin meridians will be unfavorable; if Yin meridians are unfavorable, blood will stagnate; if blood stagnates, Yin Qi will become excessive. If Yin Qi is too excessive, Yang Qi cannot circulate within it, which is called "Guan" (Obstruction). If Yang Qi is too excessive, Yin Qi cannot circulate within it, which is called "Ge" (Rebellion). If both Yin and Yang are excessive and cannot mutually nourish, it is called "Guan Ge" (Obstruction and Rebellion). Those suffering from Guan Ge will die before their natural lifespan ends.
The six Yang meridians of the hands and feet internally connect with the Six Fu organs, and the six Yin meridians internally connect with the Six Zang organs. The blood and Qi of the twelve primary meridians are generated by the Zang-Fu organs; therefore, deficiency is treated with medicinal drinks to tonify. This states that the Qi of the Zang-Fu organs circulates within the meridians. This further discusses how the Qi of the Zang-Fu organs communicates with the skin and seven orifices outside the meridians, corresponding to the principles of Heaven and Earth. "Yue" means to experience or pass through. The Five Zang organs frequently communicate inwardly with the seven orifices; thus, if the Five Zang organs are disharmonious, the seven orifices will be blocked. Internally, the Six Fu organs belong to Yang; externally, the skin belongs to Yang. The Classic states: If there is an excess of Yang Qi and Ying Qi does not circulate, carbuncles will develop. Therefore, if the Six Fu organs are disharmonious, blood and Qi will stagnate in the skin and interstices, forming carbuncles. This disease develops from the inside out. Thus, "pathogens in the Fu" refers to pathogens in the exterior Yang; "Yang meridians are disharmonious" refers to the disharmony of the Renying pulse on the left side. If Yang meridians are disharmonious, Qi stagnates, and Qi stagnation leads to excessive Yang Qi. If Yang Qi is too excessive, the Qikou pulse on the right side becomes unfavorable. If Yin meridians are unfavorable, blood stagnates, and blood stagnation leads to excessive Yin Qi. If Yin Qi is too excessive, Yang Qi cannot circulate within it, which is called "Guan," meaning Yin closes internally, preventing Yang from harmonizing with it. If Yang Qi is too excessive, Yin Qi cannot circulate within it, which is called "Ge," meaning Yang rebels externally, preventing Yin from harmonizing with it. In this way, both Yin and Yang are excessive and cannot mutually nourish, which is called Guan Ge. Those suffering from Guan Ge will die before their natural lifespan ends. This disease develops from the outside in. The Five Zang and Six Fu organs correspond to the Five Movements and Six Qi of Heaven and Earth, possessing the divine mechanism of ascent, descent, exit, and entry. The previous section discussed exit and entry within the meridians; this section discusses circulation outside the meridians. Master Yu stated: "Not ending the period" means not completing the lifespan of Heaven and Earth. This commentary should be read in conjunction with the notes on the "Fifty Circulations."
Huangdi said: Where do the Chong Mai begin and end? What Qi nourishes the water? Qibo replied: The Chong Mai are branches of the Foot-Shaoin (Kidney) channel. They originate behind the RanGu point (KI2), ascend above the medial malleolus, go straight up along the medial thigh, enter the genital region, ascend along the chest interior, enter the Clavicular fossa (Quepen), ascend anterior to the Renying point (ST9), enter the inner canthus, attach to the Yang Chong of the Taiyang (Bladder) channel, and ascend. When the Qi of both merges and returns, it moistens the eyes. If Qi does not nourish, the eyes cannot close properly.
This section discusses how overflowing essence-Qi spreads outside the meridians via the Chong Mai. Blood and Qi outside the meridians penetrate into the meridians via the Chong Mai. When Qi merges and returns, it signifies internal-external communication. The Kidney is the Water organ, storing the essence of water and grain. Water refers to the essence-water overflowing from the Kidneys. "What Qi nourishes water" means that the Yin Chong Mai is a branch of the Foot-Shaoin channel, ascending straight up along the medial thigh, entering the Yin of the Kidney. The Ying Qi and Zong Qi within the meridians circulate the water of the Kidneys, ascending along the chest interior, intersecting with the Heart Spirit of the Hand-Shaoin (Heart) channel to transform into red blood, ascending to inject into the inner canthus, merging with the Yang Chong of the Taiyang channel to ascend. The Qi of the Yin Chong and Yang Chong merge, and the Qi inside and outside the meridians alternately return, thereby moistening the eyes. If Qi does not nourish, the eyes cannot close properly, meaning the Qi overflowing outside the meridians does not nourish the eyes. Furthermore, according to the "Da Huo" chapter of the Classic: There are cases of inability to sleep, where Wei Qi (Defensive Qi) cannot enter the Yin, remaining constantly in the Yang. Remaining in Yang makes Yang Qi full; full Yang Qi makes the Yang Chong excessive. Inability to enter Yin makes Yin Qi deficient, hence insomnia. There are cases of inability to see, where Wei Qi remains in Yin and cannot move in Yang. Remaining in Yin makes Yin Qi excessive; excessive Yin Qi makes the Yin Chong full. Inability to enter Yang makes Yang Qi deficient, hence closed eyes. This shows that the Wei Qi outside the meridians again communicates internally with the Chong Mai, and the blood and Qi inside and outside merge and return. Shang Yu Gong stated: If Yin Qi outside the meridians is deficient, the eyes cannot close (insomnia). If Qi does not nourish, the eyes cannot close, meaning the Yin Qi outside the meridians does not nourish the eyes. This section begins by discussing the origin and termination of the Chong Mai, and then says "if Qi does not nourish, the eyes cannot close," referring to the Yin Qi inside the meridians overflowing outside. The concept of "Mai Du" (Meridian Dimensions) refers to Ying Qi and Zong Qi circulating within the meridians, corresponding to the respiration and clepsydra time. As for the circulation of Ying Blood, it begins at the Hand-Taiyin (Lung) and ends at the Foot-Jueyin (Liver). Its branches only circle the Du Mai once, and the Chong Mai is not included. Generally, the Chong Mai mainly circulates the essence-water of the Kidneys within the meridians to transform into blood. Lifting the foot to walk high is called "Qiao," implying the meaning of moving upward from below.
Huangdi said: Why does Qi circulate alone in the Five Zang organs and not nourish the Six Fu organs? Qibo replied: Qi cannot fail to circulate; it flows like water and moves ceaselessly like the sun and moon. Therefore, Yin meridians nourish the Zang organs, and Yang meridians nourish the Fu organs. It is like a ring without beginning or end, unknown in its chronology, ending and restarting. Its overflowing Qi internally irrigates the Five Zang organs and externally moistens the Cou Li (interstices).
This follows the previous text to reiterate that the Qi inside and outside the meridians circulates within the meridians and moistens outside them. According to the circulation of Wei Qi, it travels in the Yang twenty-five circuits during the day and in the Yin twenty-five circuits at night, circling the Five Zang organs. Its initial entry into Yin usually enters the Kidney via the Foot-Shaoin channel. The Kidney transmits to the Heart, the Heart to the Lung, the Lung to the Liver, the Liver to the Spleen, and the Spleen returns to the Kidney, completing one circuit. The blood and Qi outside the meridians follow each other, like a wife following her husband, nourishing only the Five Zang organs and not the Six Fu organs. The previous text discussed the blood and Qi outside the meridians moistening the eyes, hence the Emperor's question. Qibo stated that Qi must circulate in the Six Fu organs. That which circulates within the meridians is like flowing water; that which circulates outside the meridians is like the movement of the sun and moon, ceaselessly following the heavenly Dao. Therefore, Yin meridians nourish the Zang organs, and Yang meridians nourish the Fu organs. It is like a ring without beginning or end, unknown in its chronology, ending and restarting. Its overflowing Qi internally irrigates the Five Zang organs and externally moistens the Cou Li. Cou Li refers to the texture of the skin and muscles, and the muscle texture of the Mu Yuan (Moyuan) of the Five Zang organs. Master Yu stated: The circulation of Ying Qi transmits from the Kidney to the Pericardium, from the Pericardium to the Liver, from the Liver to the Lung, from the Lung to the Spleen, and from the Spleen to the Heart; this is the Pre-Heaven Five Elements. The circulation of Wei Qi transmits from the Kidney to the Heart, from the Heart to the Lung, from the Lung to the Liver, from the Liver to the Spleen, and from the Spleen back to the Kidney; this is the Post-Heaven Five Elements, interacting in mutual control. Hence it is said, "This is the constant of reversal and smoothness." Generally, Qi inside the meridians moves smoothly (forward), while Qi outside the meridians moves in reverse. Having both forward and reverse movements constitutes the pattern of Heaven and Earth.
Huangdi said: The Chong Mai has Yin and Yang. Which meridian counts towards the length? Qibo replied: For men, the Yang is counted; for women, the Yin is counted. The one counted is the Jing Mai (Primary Meridian); the one not counted is the Luo Mai (Collateral Meridian). (Note: The character "Shu" [count] is pronounced with the departing tone when used as a verb and with the rising tone when used as a noun.)
The Yin Chong Mai ascends along the foot, corresponding to the rising of Earth Qi; therefore, for women, the Yin is counted. The Yin Chong belongs to the inner canthus, merges with the Yang Chong to ascend; thus, the Yang Chong receives the Qi of the Yin Chong and descends from the hairline to the foot, corresponding to the descending of Heaven Qi; therefore, for men, the Yang is counted.
Shang Yu Gong stated: The Yin Chong is a branch of the Foot-Shaoin (Kidney) channel, and the Yang Chong is a branch of the Foot-Taiyang (Bladder) channel. The Zong-Ying Qi of men pours into the Yang Chong of the Taiyang; the Zong-Ying Qi of women pours into the Yin Chong of the Shaoin. Where the Qi pours is the great conduit; where Qi does not pour is the collateral meridian. The previous section discussed the essence-water of Shaoin ascending from the Yin Chong and merging with the Yang Chong; this section discusses the circulation of Ying Qi and Zong Qi in the Chong Mai, distinguishing between male/female and Yin/Yang. These two sections should be viewed separately.