夫經脉十二，絡脉三百六十五，此皆人之所明知，工之所循用也。
夫经脉十二，络脉三百六十五，此皆人之所明知，工之所循用也。
Fú jīng mài shí èr, luò mài sān bǎi liù shí wǔ, cǐ jiē rén zhī suǒ míng zhī, gōng zhī suǒ xún yòng yě.
The twelve channels and the three hundred and sixty-five network vessels are what people plainly know and what the physician follows and uses.
「經脉」本篇1見，與下句「絡脉三百六十五」對舉；「脉」字3見，「經」字2見。此句為全篇讓一步處：先承認所知之數，然後責其所守之人，故下文四失皆不歸咎於不知經脉。
孟春始至，黄帝燕坐，臨觀八極，正八風之氣，而問雷公曰：陰陽之類，經脉之道，五中所主，何藏最貴？
孟春始至，黄帝燕坐，临观八极，正八风之气，而问雷公曰：阴阳之类，经脉之道，五中所主，何藏最贵？
Mèng chūn shǐ zhì, huáng dì yàn zuò, lín guān bā jí, zhèng bā fēng zhī qì, ér wèn léi gōng yuē: yīn yáng zhī lèi, jīng mài zhī dào, wǔ zhōng suǒ zhǔ, hé zàng zuì guì?
At the very beginning of spring, Huang Di sat at his ease, looked out to the eight extremities, and set in order the qi of the eight winds. He asked Lei Gong: Of the classes of yin and yang, the way of the channels, and what each of the five viscera governs — which viscus is the most noble?
「經脉」本篇2見，與末段「受傳經脉」相應；首句「經脉之道」，與雷公「受傳經脉」遙應；此目為第七十八篇所立，此篇再引，見二字之通行
此皆五藏氣虚，陽氣有餘，陰氣不足，合之五診，調之陰陽，以在經脉。
此皆五藏气虚，阳气有余，阴气不足，合之五诊，调之阴阳，以在经脉。
Cǐ jiē wǔ zàng qì xū, yáng qì yǒu yú, yīn qì bù zú, hé zhī wǔ zhěn, tiáo zhī yīn yáng, yǐ zài jīng mài.
“All these are the deficiency of the five viscera’ qi, with yang in excess and yin insufficient. Join them to the five examinations, tune yin and yang, and seek it in the channels and vessels.”
「經脉」本篇1見，與篇末「失經絕理」相應；「以在經脉」，謂五藏之虛當求之於經脉；此目為第七十九篇所立，此篇再引，見二字之通行
歧伯曰：陽明者，十二經脉之長也。其血氣盛，故不知人，三日，其氣乃盡，故死矣。
歧伯曰：阳明者，十二经脉之长也。其血气盛，故不知人，三日，其气乃尽，故死矣。
Qí bó yuē: yáng míng zhě, shí èr jīng mài zhī zhǎng yě. Qí xuè qì shèng, gù bù zhī rén, sān rì, qí qì nǎi jìn, gù sǐ yǐ.
Qibo says: 陽明 is the chief of the twelve channel vessels. Its blood and qi are abundant, and that is why, once the patient recognises no one, it takes three days for its qi to be exhausted, and only then does he die.
「經脉」本篇1見，止此一見；「陽明者，十二經脉之長也」；陽明氣血最盛，故病則不知人，三日氣盡而死
帝曰：余聞上古聖人，論理人形，列别藏府，端絡經脉，會通六合，各從其經，氣穴所發，各有處名。谿谷屬骨，皆有所起，分部逆從，各有條理。四時陰陽，盡有經紀，外内之應，皆有表裏，其信然乎？
帝曰：余闻上古圣人，论理人形，列别藏府，端络经脉，会通六合，各从其经，气穴所发，各有处名。溪谷属骨，皆有所起，分部逆从，各有条理。四时阴阳，尽有经纪，外内之应，皆有表里，其信然乎？
dì yuē: yú wén shàng gǔ shèng rén, lùn lǐ rén xíng, liè bié zàng fǔ, duān luò jīng mài, huì tōng liù hé, gè cóng qí jīng, qì xué suǒ fā, gè yǒu chù míng. xī gǔ shǔ gǔ, jiē yǒu suǒ qǐ, fēn bù nì cóng, gè yǒu tiáo lǐ. sì shí yīn yáng, jìn yǒu jīng jì, wài nèi zhī yìng, jiē yǒu biǎo lǐ, qí xìn rán hū?
The Emperor says: I have heard that the sages of high antiquity discussed the patterns of the human form, set out and distinguished the viscera and bowels, ordered the network of the channels, and brought the six conjunctions into communication, each following its own channel; that the places where the qi and the acupoints emerge each have their names; that the ravines and valleys belonging to the bones each have their origin; that the divisions, the rebellious and the compliant, each have their order; that the yin and yang of the four seasons all have their fixed measure; and that the correspondence of outer and inner all has its outer and inner aspect. Is this indeed so?
「端絡經脉，會通六合」；經脉為聖人所論理人形之首事；下文氣穴、谿谷、分部皆依次而列
帝曰：願聞十二經脉之終奈何？
帝曰：愿闻十二经脉之终奈何？
dì yuē: yuàn wén shí èr jīng mài zhī zhōng nài hé?
The Emperor says: I wish to hear how the twelve channels end.
「願聞十二經脉之終」；終謂脉氣竭絕，本篇歷敘十二經將死之候；與 18 篇經脉之終互為詳略
衝脉者，經脉之海也，主滲灌谿谷，與陽明合於宗筋。
冲脉者，经脉之海也，主渗灌溪谷，与阳明合于宗筋。
Chōng mài zhě, jīng mài zhī hǎi yě, zhǔ shèn guàn xī gǔ, yǔ yáng míng hé yú zōng jīn.
The thoroughfare vessel is the sea of the conduit vessels; it percolates into and irrigates the ravines and valleys, and joins yang brightness at the ancestral sinews.
「經脉之海」；衝脉為經脉之海，主滲灌谿谷；與陽明合於宗筋，故痿之治重陽明
是故春，氣在經脉；夏，氣在孫絡；長夏，氣在肌肉；秋，氣在皮膚；冬，氣在骨髓中。
是故春，气在经脉；夏，气在孙络；长夏，气在肌肉；秋，气在皮肤；冬，气在骨髓中。
Shì gù chūn, qì zài jīng mài; xià, qì zài sūn luò; zhǎng xià, qì zài jī ròu; qiū, qì zài pí fū; dōng, qì zài gǔ suǐ zhōng.
Therefore in spring the qi is in the channel vessels; in summer, in the grandchild network; in late summer, in the flesh; in autumn, in the skin; in winter, within the bone and marrow.
「氣在經脉」；春氣在經脉，夏在孫絡，長夏在肌肉，秋在皮膚，冬在骨髓；此為四時刺法之序
歧伯曰：酒入於胃，則絡脉滿而經脉虚，脾主爲胃行其津液者也。
歧伯曰：酒入于胃，则络脉满而经脉虚，脾主为胃行其津液者也。
Qí bó yuē: jiǔ rù yú wèi, zé luò mài mǎn ér jīng mài xū, pí zhǔ wéi wèi xíng qí jīn yè zhě yě.
Qi Bo says: when wine enters the stomach the network vessels fill and the conduit vessels empty — and the spleen is what moves the fluids on behalf of the stomach.
「絡脉滿而經脉虚」；酒入胃則絡脉先滿，經脉反虛；此釋酒後手足熱之故
察其府藏，以知死生之期。必先知經脉，然後知病脉。真藏脉見者勝死。
察其府藏，以知死生之期。必先知经脉，然后知病脉。真藏脉见者胜死。
Chá qí fǔ zàng, yǐ zhī sǐ shēng zhī qī. Bì xiān zhī jīng mài, rán hòu zhī bìng mài. Zhēn zàng mài xiàn zhě shèng sǐ.
Examine the storehouses and the viscera to know the term of life and death. One must first know the pulses of the channels, and only then know the pulses of disease. Where a true visceral pulse appears, death comes at the quarter that conquers it.
「必先知經脉，然後知病脉」；先识常脉，乃能辨病脉，此诊家之次序；与 78 篇「十二經脉」之数相参，此以经脉为常、病脉为变
帝曰：夫子言虚實者有十，生於五藏，五藏，五脉耳。夫十二經脉，皆生其病，今夫子獨言五藏。夫十二經脉者，皆絡三百六十五節，節有病，必被經脉，經脉之病，皆有虚實，何以合之？
帝曰：夫子言虚实者有十，生于五藏，五藏，五脉耳。夫十二经脉，皆生其病，今夫子独言五藏。夫十二经脉者，皆络三百六十五节，节有病，必被经脉，经脉之病，皆有虚实，何以合之？
Dì yuē: fū zǐ yán xū shí zhě yǒu shí, shēng yú wǔ zàng, wǔ zàng, wǔ mài ěr. Fú shí èr jīng mài, jiē shēng qí bìng, jīn fū zǐ dú yán wǔ zàng. Fú shí èr jīng mài zhě, jiē luò sān bǎi liù shí wǔ jié, jié yǒu bìng, bì bèi jīng mài, jīng mài zhī bìng, jiē yǒu xū shí, hé yǐ hé zhī?
The Emperor says: you say the deficiencies and excesses are ten and arise in the five depots – yet the five depots are only five vessels. The twelve channels all give rise to disease, and you speak only of the five depots. The twelve channels all network the three hundred and sixty-five joints; when a joint is diseased the channel must be reached, and the diseases of the channels all have their deficiency and excess. How do these two fit?
「夫十二經脉，皆生其病」；十二经脉皆能生病，病必被于经脉；与 78 篇经脉之数相参，此以经脉统百病之虚实
黃帝問於歧伯曰：余子萬民，養百姓，而收其租税，余哀其不給，而屬有疾病，余欲勿使被毒藥，無用砭石，欲以微鍼通其經脉，調其血氣，營其逆順出入之會，令可傳於後世，必明爲之法，令終而不滅，久而不絶，易用難忘。爲之經紀，異其章，别其表裏。爲之終始，令各有形。先立鍼經，願聞其情。
黄帝问于歧伯曰：余子万民，养百姓，而收其租税，余哀其不给，而属有疾病，余欲勿使被毒药，无用砭石，欲以微针通其经脉，调其血气，营其逆顺出入之会，令可传于后世，必明为之法，令终而不灭，久而不绝，易用难忘。为之经纪，异其章，别其表里。为之终始，令各有形。先立针经，愿闻其情。
Huáng Dì wèn yú Qí Bó yuē: yú zǐ wàn mín, yǎng bǎi xìng, ér shōu qí zū shuì, yú āi qí bù jǐ, ér zhǔ yǒu jí bìng, yú yù wù shǐ bèi dú yào, wú yòng biān shí, yù yǐ wēi zhēn tōng qí jīng mài, tiáo qí xuè qì, yíng qí nì shùn chū rù zhī huì, lìng kě chuán yú hòu shì, bì míng wéi zhī fǎ, lìng zhōng ér bù miè, jiǔ ér bù jué, yì yòng nán wàng. wéi zhī jīng jì, yì qí zhāng, bié qí biǎo lǐ. wéi zhī zhōng shǐ, lìng gè yǒu xíng. xiān lì zhēn jīng, yuàn wén qí qíng.
The Yellow Emperor asked Qi Bo: I treat the people as my children, nourish the common folk and collect their taxes; I grieve that they cannot provide for themselves and that sickness comes upon them. I wish to spare them the harm of toxic drugs and to do without stone needles, using only fine needles to open the channels and vessels, regulate the blood and qi, and keep the meetings where the contrary and the accordant enter and leave. Let this be handed down to later generations: it must be made into a clear method, so that it never dies out, endures without break, is easy to use and hard to forget. Give it a framework, distinguish its sections, separate the exterior from the interior. Give it a beginning and an end, so that each has its own form. First establish the Needle Classic; I wish to hear its essentials.
「欲以微鍼通其經脉」：此為全篇立言之始——微鍼所通者經脉，後文「經脉十二，絡脉十五，凡二十七氣」即其目。脉讀 mài，底本作脉不作脈。
黃帝問於歧伯曰：首面與身形也，屬骨連筋，同血合於氣耳。天寒則裂地凌冰，其卒寒或手足懈惰，然而其面不衣，何也？歧伯答曰：十二經脉，三百六十五絡，其血氣皆上于面而走空竅，其精陽氣上走於目而爲睛，其别氣走於耳而爲聽，其宗氣上出於鼻而爲臭，其濁氣出於胃，走脣舌而爲味。其氣之津液，皆上熏于面，而皮又厚，其肉堅，故天氣甚寒不能勝之也。
黄帝问于歧伯曰：首面与身形也，属骨连筋，同血合于气耳。天寒则裂地凌冰，其卒寒或手足懈惰，然而其面不衣，何也？歧伯答曰：十二经脉，三百六十五络，其血气皆上于面而走空窍，其精阳气上走于目而为睛，其别气走于耳而为听，其宗气上出于鼻而为臭，其浊气出于胃，走唇舌而为味。其气之津液，皆上熏于面，而皮又厚，其肉坚，故天气甚寒不能胜之也。
Huáng Dì wèn yú Qí Bó yuē: shǒu miàn yǔ shēn xíng yě, zhǔ gǔ lián jīn, tóng xuè hé yú qì ěr. tiān hán zé liè dì líng bīng, qí cù hán huò shǒu zú xiè duò, rán ér qí miàn bù yì, hé yě? Qí Bó dá yuē: shí èr jīng mài, sān bǎi liù shí wǔ luò, qí xuè qì jiē shàng yú miàn ér zǒu kōng qiào, qí jīng yáng qì shàng zǒu yú mù ér wéi jīng, qí bié qì zǒu yú ěr ér wéi tīng, qí zōng qì shàng chū yú bí ér wéi xiù, qí zhuó qì chū yú wèi, zǒu chún shé ér wéi wèi. qí qì zhī jīn yè, jiē shàng xūn yú miàn, ér pí yòu hòu, qí ròu jiān, gù tiān qì shèn hán bù néng shèng zhī yě.
Huang Di asked Qi Bo: Head and face with the body and form — they are joined to the bones, linked by the sinews, share the blood and unite in the qi, that is all. When heaven is cold it cracks the earth and piles up ice, and in sudden cold the hands and feet may be slack and useless; yet the face needs no clothing. Why is this? Qi Bo answered: In the twelve channels and the three hundred and sixty-five network vessels the blood and qi all go up to the face and enter the hollow openings. The essence-yang qi goes up to the eyes and makes sight; the separated qi goes to the ears and makes hearing; the ancestral qi goes out at the nose and makes smell; the turbid qi goes out from the stomach to the lips and tongue and makes taste. The fluids of this qi all steam upward to the face, and moreover its skin is thick and its flesh firm, so that the cold of heaven, however severe, cannot overcome it.
「經脉」邪氣藏府病形第9段見，義與本條相合，引全段為證。
歧伯曰：形氣不足，病氣有餘，是邪勝也，急寫之。形氣有餘，病氣不足，急補之。形氣不足，病氣不足，此陰陽氣俱不足也，不可刺之。刺之則重不足，重不足則陰陽俱竭，血氣皆盡，五藏空虚，筋骨髓枯，老者絶滅，壯者不復矣。形氣有餘，病氣有餘，此謂陰陽俱有餘也，急寫其邪，調其虚實。故曰：有餘者寫之，不足者補之，此之謂也。故曰：刺不知逆順，真邪相搏。滿而補之，則陰陽四溢，腸胃充郭，肝肺内䐜，陰陽相錯。虚而寫之，則經脉空虚，血氣竭枯，腸胃㒤辟，皮膚薄著，毛腠夭膲，子之死期。故曰：用鍼之要，在于知調陰與陽。調陰與陽，精氣乃光，合形與氣，使神内藏。故曰：上工平氣，中工亂脉，下工絶氣危生。故曰：下工不可不慎也。必審五藏變化之病，五脉之應，經絡之實虚，皮之柔麤，而後取之也。
歧伯曰：形气不足，病气有余，是邪胜也，急写之。形气有余，病气不足，急补之。形气不足，病气不足，此阴阳气俱不足也，不可刺之。刺之则重不足，重不足则阴阳俱竭，血气皆尽，五藏空虚，筋骨髓枯，老者绝灭，壮者不复矣。形气有余，病气有余，此谓阴阳俱有余也，急写其邪，调其虚实。故曰：有余者写之，不足者补之，此之谓也。故曰：刺不知逆顺，真邪相搏。满而补之，则阴阳四溢，肠胃充郭，肝肺内䐜，阴阳相错。虚而写之，则经脉空虚，血气竭枯，肠胃㒤辟，皮肤薄著，毛腠夭膲，子之死期。故曰：用针之要，在于知调阴与阳。调阴与阳，精气乃光，合形与气，使神内藏。故曰：上工平气，中工乱脉，下工绝气危生。故曰：下工不可不慎也。必审五藏变化之病，五脉之应，经络之实虚，皮之柔麤，而后取之也。
Qí Bó yuē: xíng qì bù zú, bìng qì yǒu yú, shì xié shèng yě, jí xiě zhī. xíng qì yǒu yú, bìng qì bù zú, jí bǔ zhī. xíng qì bù zú, bìng qì bù zú, cǐ yīn yáng qì jù bù zú yě, bù kě cì zhī. cì zhī zé chóng bù zú, chóng bù zú zé yīn yáng jù jié, xuè qì jiē jǐn, wǔ zàng kōng xū, jīn gǔ suǐ kū, lǎo zhě jué miè, zhuàng zhě bù fù yǐ. xíng qì yǒu yú, bìng qì yǒu yú, cǐ wèi yīn yáng jù yǒu yú yě, jí xiě qí xié, tiáo qí xū shí. gù yuē: yǒu yú zhě xiě zhī, bù zú zhě bǔ zhī, cǐ zhī wèi yě. gù yuē: cì bù zhī nì shùn, zhēn xié xiāng bó. mǎn ér bǔ zhī, zé yīn yáng sì yì, cháng wèi chōng guō, gān fèi nèi chēn, yīn yáng xiāng cuò. xū ér xiě zhī, zé jīng mài kōng xū, xuè qì jié kū, cháng wèi shè pì, pí fū bó zhuó, máo còu yāo jiāo, zi zhī sǐ qī. gù yuē: yòng zhēn zhī yào, zài yú zhī tiáo yīn yǔ yáng. tiáo yīn yǔ yáng, jīng qì nǎi guāng, hé xíng yǔ qì, shǐ shén nèi cáng. gù yuē: shàng gōng píng qì, zhōng gōng luàn mài, xià gōng jué qì wēi shēng. gù yuē: xià gōng bù kě bù shèn yě. bì shěn wǔ zàng biàn huà zhī bìng, wǔ mài zhī yīng, jīng luò zhī shí xū, pí zhī róu cū, ér hòu qǔ zhī yě.
Qi Bo said: When form and qi are insufficient and the disease qi is in excess, this is evil victorious: reduce it quickly. When form and qi are in excess and the disease qi is insufficient, supplement quickly. When form and qi are insufficient and the disease qi is also insufficient, this is yin and yang qi both insufficient, and one must not needle it; needling it makes it more insufficient, and being more insufficient yin and yang are both exhausted, blood and qi all spent, the five zang empty, sinew and marrow withered, the old cut off and the strong not recovering. When form and qi are in excess and the disease qi is also in excess, this is yin and yang both in excess: reduce the evil quickly and regulate its excess and deficiency. Therefore it is said: the excess is reduced and the insufficient is supplemented; this is what is meant. Therefore it is said: if in needling one does not know the adverse and the favorable, the true and the evil strike at one another. If one supplements what is full, then yin and yang overflow in all directions, the intestines and stomach swell, liver and lung are distended within, and yin and yang are disordered. If one reduces what is deficient, then the channels are empty, blood and qi are exhausted, the intestines and stomach shrink back, the skin is thin and clinging, the body hair and interstices are withered and scorched: this is the term of death. Therefore it is said: the essential of using the needle lies in knowing how to regulate yin and yang. Regulate yin and yang and the essence qi becomes bright; join form and qi and cause the spirit to be stored within. Therefore it is said: the upper workman levels the qi, the middle workman disorders the vessels, the lower workman cuts off the qi and endangers life. Therefore it is said: the lower workman must be careful. One must examine the diseases of the five zang’s transformations, the responses of the five pulses, the excess and deficiency of channels and network vessels, and the softness or coarseness of the skin, and only then take the points.
「經脉」根結第9段見，義與本條相合，引全段為證。
謹奉天道，請言終始。終始者，經脉爲紀。持其脉口人迎，以知陰陽有餘不足，平與不平，天道畢矣。所謂平人者不病，不病者，脉口人迎應四時也，上下相應而俱徃來也，六經之脉不結動也，本末之寒温之相守司也，形肉血氣必相稱也，是謂平人。少氣者，脉口人迎俱少，而不稱尺寸也。如是者，則陰陽俱不足。補陽則陰竭，寫陰則陽脱。如是者，可將以甘藥，不可飲以至劑。如此者，弗炙不已者，因而寫之，則五藏氣壞矣。
谨奉天道，请言终始。终始者，经脉为纪。持其脉口人迎，以知阴阳有余不足，平与不平，天道毕矣。所谓平人者不病，不病者，脉口人迎应四时也，上下相应而俱往来也，六经之脉不结动也，本末之寒温之相守司也，形肉血气必相称也，是谓平人。少气者，脉口人迎俱少，而不称尺寸也。如是者，则阴阳俱不足。补阳则阴竭，写阴则阳脱。如是者，可将以甘药，不可饮以至剂。如此者，弗炙不已者，因而写之，则五藏气坏矣。
jǐn fèng tiān dào, qǐng yán zhōng shǐ. zhōng shǐ zhě, jīng mài wéi jì. chí qí mài kǒu rén yíng, yǐ zhī yīn yáng yǒu yú bù zú, píng yǔ bù píng, tiān dào bì yǐ. suǒ wèi píng rén zhě bù bìng, bù bìng zhě, mài kǒu rén yíng yīng sì shí yě, shàng xià xiāng yīng ér jù wǎng lái yě, liù jīng zhī mài bù jié dòng yě, běn mò zhī hán wēn zhī xiāng shǒu sī yě, xíng ròu xuè qì bì xiāng chēng yě, shì wèi píng rén. shǎo qì zhě, mài kǒu rén yíng jù shǎo, ér bù chèn chǐ cùn yě. rú shì zhě, zé yīn yáng jù bù zú. bǔ yáng zé yīn jié, xiě yīn zé yáng tuō. rú shì zhě, kě jiāng yǐ gān yào, bù kě yǐn yǐ zhì jì. rú cǐ zhě, fú zhì bù yǐ zhě, yīn ér xiě zhī, zé wǔ cáng qì huài yǐ.
Reverently holding to the Way of Heaven, I ask leave to speak of beginning and end. Beginning and end take the channels as their rule. Hold the pulse at the wrist and the pulse at the neck, and you know whether yin and yang are in excess or deficiency, balanced or unbalanced, and the Way of Heaven is complete. What is called a healthy man is one who is not ill; in him the wrist pulse and the neck pulse answer to the four seasons, upper and lower respond and come and go together, the vessels of the six channels do not knot or stir, the cold and warmth of root and branch keep their watch over each other, and form, flesh, blood and qi are surely proportionate. This is called a healthy man. In one with scant qi, both pulses are small and do not match the inch and foot. In such a case yin and yang are both deficient. Supplement the yang and yin is exhausted; reduce the yin and yang escapes. Such a one may be nourished with sweet medicine, but may not be given the strongest remedies. And if, in such a case, one who is not yet cured by moxa is reduced with the needle, the qi of the five zang is ruined.
「經脉」終始第2段見，義與本條相合，引全段為證。
雷公問於黃帝曰：禁脉之言，凡刺之理，經脉爲始，營其所行，制其度量，内次五藏，外别六府，願盡聞其道。
雷公问于黄帝曰：禁脉之言，凡刺之理，经脉为始，营其所行，制其度量，内次五藏，外别六府，愿尽闻其道。
Léi Gōng wèn yú Huáng Dì yuē: jìn mài zhī yán, fán cì zhī lǐ, jīng mài wéi shǐ, yíng qí suǒ xíng, zhì qí dù liàng, nèi cì wǔ zàng, wài bié liù fǔ, yuàn jǐn wén qí dào.
Lei Gong asked Huang Di: the words of the Jin Fu say that in all principles of needling the channels are the beginning, that one should trace what they carry, fix their measures, join them within in order to the five zang and separate them without in order to the six fu. I wish to hear the whole of this doctrine.
「經脉」經脉第1段見，義與本條相合，引全段為證。
黃帝問于歧伯曰：余聞人之合于天道也，内有五藏，以應五音、五色、五時、五味、五位也；外有六府，以應六律，六律建陰陽諸經，而合之十二月、十二辰、十二節、十二經水、十二時、十二經脉者，此五藏六府之所以應天道。夫十二經脉者，人之所以生，病之所以成，人之所以治，病之所以起，學之所始，工之所止也。麤之所易，上之所難也。請問其離合出入奈何？
黄帝问于歧伯曰：余闻人之合于天道也，内有五藏，以应五音、五色、五时、五味、五位也；外有六府，以应六律，六律建阴阳诸经，而合之十二月、十二辰、十二节、十二经水、十二时、十二经脉者，此五藏六府之所以应天道。夫十二经脉者，人之所以生，病之所以成，人之所以治，病之所以起，学之所始，工之所止也。麤之所易，上之所难也。请问其离合出入奈何？
Huáng Dì wèn yú Qí Bó yuē: yú wén rén zhī hé yú tiān dào yě, nèi yǒu wǔ zàng, yǐ yīng wǔ yīn, wǔ sè, wǔ shí, wǔ wèi, wǔ wèi yě; wài yǒu liù fǔ, yǐ yīng liù lǜ, liù lǜ jiàn yīn yáng zhū jīng, ér hé zhī shí èr yuè, shí èr chén, shí èr jié, shí èr jīng shuǐ, shí èr shí, shí èr jīng mài zhě, cǐ wǔ zàng liù fǔ zhī suǒ yǐ yīng tiān dào. fū shí èr jīng mài zhě, rén zhī suǒ yǐ shēng, bìng zhī suǒ yǐ chéng, rén zhī suǒ yǐ zhì, bìng zhī suǒ yǐ qǐ, xué zhī suǒ shǐ, gōng zhī suǒ zhǐ yě. cū zhī suǒ yì, shàng zhī suǒ nán yě. qǐng wèn qí lí hé chū rù nài hé?
Huang Di asked Qi Bo: I have heard that man corresponds to the Way of Heaven. Within he has the five zang, which answer to the five tones, the five colours, the five seasons, the five flavours and the five directions; without he has the six fu, which answer to the six pitch-pipes. The six pitch-pipes establish the yin and yang channels and join them to the twelve months, the twelve double-hours, the twelve joints, the twelve water-courses, the twelve hours and the twelve channels. This is how the five zang and six fu answer to the Way of Heaven. As for the twelve channels, they are that by which man lives and by which disease is formed, that by which man is cured and by which disease arises; they are where study begins and where the skilled physician stops. The coarse find them easy; the highest find them hard. I beg to ask how they separate, join, go out and come in.
「經脉」經别第1段見，義與本條相合，引全段為證。
黃帝問于歧伯曰：經脉十二者，外合于十二經水，而内屬于五藏六府。夫十二經水者，其有大小、深淺、廣狹、遠近各不固，五藏六府之高下小大，受榖之多少亦不等，相應奈何？夫經水者，受水而行之；五藏者，合神氣魂魄而藏之；六府者，受榖而行之，受氣而揚之；經脉者，受血而營之。合而以治，奈何？刺之深淺，灸之壯數，可得聞乎？
黄帝问于歧伯曰：经脉十二者，外合于十二经水，而内属于五藏六府。夫十二经水者，其有大小、深浅、广狭、远近各不固，五藏六府之高下小大，受榖之多少亦不等，相应奈何？夫经水者，受水而行之；五藏者，合神气魂魄而藏之；六府者，受榖而行之，受气而扬之；经脉者，受血而营之。合而以治，奈何？刺之深浅，灸之壮数，可得闻乎？
Huáng Dì wèn yú Qí Bó yuē: jīng mài shí èr zhě, wài hé yú shí èr jīng shuǐ, ér nèi zhǔ yú wǔ zàng liù fǔ. fū shí èr jīng shuǐ zhě, qí yǒu dà xiǎo, shēn qiǎn, guǎng xiá, yuǎn jìn gè bù gù, wǔ zàng liù fǔ zhī gāo xià xiǎo dà, shòu gǔ zhī duō shǎo yì bù děng, xiāng yīng nài hé? fū jīng shuǐ zhě, shòu shuǐ ér xíng zhī; wǔ zàng zhě, hé shén qì hún pò ér zàng zhī; liù fǔ zhě, shòu gǔ ér xíng zhī, shòu qì ér yáng zhī; jīng mài zhě, shòu xuè ér yíng zhī. hé ér yǐ zhì, nài hé? cì zhī shēn qiǎn, jiǔ zhī zhuàng shù, kě dé wén hū?
Huang Di asked Qi Bo: the twelve channels correspond outwardly to the twelve water-courses and inwardly connect with the five zang and six fu. Now the twelve water-courses differ in size, depth, breadth and distance, and the five zang and six fu differ in height and size and in how much grain they receive. How do they correspond? The water-courses receive water and move it; the five zang gather spirit, qi, hun and po and store them; the six fu receive grain and transmit it, receive qi and spread it; the channels receive blood and nourish with it. How are these combined in treatment? May I hear about the depth of needling and the number of moxa cones?
「經脉」經水第1段見，義與本條相合，引全段為證。
黃帝問于伯高曰：《脉度》言經脉之長短，何以立之？
黄帝问于伯高曰：《脉度》言经脉之长短，何以立之？
Huáng Dì wèn yú Bó Gāo yuē: mài dù yán jīng mài zhī cháng duǎn, hé yǐ lì zhī?
Huang Di asked Bo Gao: the Mai Du speaks of the length of the channels — on what is that based?
「經脉」骨度第1段見，義與本條相合，引全段為證。
岐伯答曰：天周二十八宿，宿三十六分，人氣行一周千八分，日行二十八宿。人經脉上下左右前後二十八脉，周身十六丈二尺，以應二十八宿，漏水下百刻，以分晝夜。故人一呼，脉再動，氣行三寸；一吸，脉亦再動，氣行三寸。呼吸，定息，氣行六寸；十息，氣行六尺，日行二分；
岐伯答曰：天周二十八宿，宿三十六分，人气行一周千八分，日行二十八宿。人经脉上下左右前后二十八脉，周身十六丈二尺，以应二十八宿，漏水下百刻，以分昼夜。故人一呼，脉再动，气行三寸；一吸，脉亦再动，气行三寸。呼吸，定息，气行六寸；十息，气行六尺，日行二分；
Qí Bó dá yuē: tiān zhōu èr shí bā sù, sù sān shí liù fēn, rén qì xíng yī zhōu qiān bā fēn, rì xíng èr shí bā sù. rén jīng mài shàng xià zuǒ yòu qián hòu èr shí bā mài, zhōu shēn shí liù zhàng èr chǐ, yǐ yīng èr shí bā sù, lòu shuǐ xià bǎi kè, yǐ fēn zhòu yè. gù rén yī hū, mài zài dòng, qì xíng sān cùn; yī xī, mài yì zài dòng, qì xíng sān cùn. hū xī, dìng xī, qì xíng liù cùn; shí xī, qì xíng liù chǐ, rì xíng èr fēn;
Qi Bo replied: Heaven circles through twenty-eight mansions, each of thirty-six fen, and a man’s qi travels one circuit in one thousand and eight fen, while the sun moves through the twenty-eight mansions. The channels of man, above and below, left and right, front and back, are twenty-eight vessels, and around the body they measure sixteen zhang and two chi, answering to the twenty-eight mansions. The clepsydra drops a hundred marks, dividing day from night. Thus with one exhalation the pulse beats twice and qi moves three cun; with one inhalation the pulse beats twice again and qi moves three cun. Exhalation and inhalation together make one breath, and qi moves six cun. In ten breaths qi moves six chi and the sun moves two fen.
「經脉」五十營第2段見，義與本條相合，引全段為證。
經脉爲裏，支而横者爲絡，絡之别者爲孫。盛而血者疾誅之，盛者寫之，虚者飲藥以補之，
经脉为里，支而横者为络，络之别者为孙。盛而血者疾诛之，盛者写之，虚者饮药以补之，
jīng mài wéi lǐ, zhī ér héng zhě wéi luò, luò zhī bié zhě wéi sūn. shèng ér xuè zhě jí zhū zhī, shèng zhě xiè zhī, xū zhě yǐn yào yǐ bǔ zhī,
Where the channels lie within, the branches that run across them are the luo, and the branches of the luo are the grandsons. Where the luo is full and holds blood, pierce it at once and let the blood out; where the evil is full, drain it; where the upright is empty, drink medicine to supplement it.
「經脉」脉度第5段見，義與本條相合，引全段為證。
黃帝曰：善。余已得其意矣，亦得其事也。九者，經巽之理，十二經脉陰陽之病也。
黄帝曰：善。余已得其意矣，亦得其事也。九者，经巽之理，十二经脉阴阳之病也。
Huáng Dì yuē: shàn. yú yǐ dé qí yì yǐ, yì dé qí shì yě. jiǔ zhě, jīng xùn zhī lǐ, shí èr jīng mài yīn yáng zhī bìng yě.
The Emperor said: good. I have grasped its meaning and I have its practice as well. The nine needles are the principle of the channel’s compliance, and the disease of the yin and yang of the twelve channels.
「經脉」周痺第14段見，義與本條相合，引全段為證。
歧伯答曰：夫百病之始生也，皆生于風雨寒暑，陰陽喜怒，飲食居處。大驚卒恐，則血氣分離，陰陽破敗，經絡厥絶，脉道不通，陰陽相逆，衛氣稽留，經脉虚空，血氣不次，乃失其常。論不在經者，請道其方。
歧伯答曰：夫百病之始生也，皆生于风雨寒暑，阴阳喜怒，饮食居处。大惊卒恐，则血气分离，阴阳破败，经络厥绝，脉道不通，阴阳相逆，卫气稽留，经脉虚空，血气不次，乃失其常。论不在经者，请道其方。
Qí Bó dá yuē: fū bǎi bìng zhī shǐ shēng yě, jiē shēng yú fēng yǔ hán shǔ, yīn yáng xǐ nù, yǐn shí jū chù. dà jīng cù kǒng, zé xuè qì fēn lí, yīn yáng pò bài, jīng luò jué jué, mài dào bù tōng, yīn yáng xiāng nì, wèi qì jī liú, jīng mài xū kōng, xuè qì bù cì, nǎi shī qí cháng. lùn bù zài jīng zhě, qǐng dào qí fāng.
Qibo answered: the beginning of the hundred diseases is always born of wind and rain, cold and heat, yin and yang, joy and anger, food and drink, dwelling and rest. Great fright and sudden terror separate the blood and qi, break yin and yang, cut off the channels and network vessels, obstruct the vessel roads, turn yin and yang against each other, hold back the guard qi, empty the channels, and put blood and qi out of order. What is not discoursed in the canon — let me set out its methods.
「經脉」口問第4段見，義與本條相合，引全段為證。
黃帝問于歧伯曰：余聞刺法于夫子，夫子之所言，不離于營衛血氣。夫十二經脉者，内屬于府藏，外絡于肢節，夫子乃合之于四海乎？
黄帝问于歧伯曰：余闻刺法于夫子，夫子之所言，不离于营卫血气。夫十二经脉者，内属于府藏，外络于肢节，夫子乃合之于四海乎？
Huáng Dì wèn yú Qí Bó yuē: yú wén cì fǎ yú fū zǐ, fū zǐ zhī suǒ yán, bù lí yú yíng wèi xuè qì. fū shí èr jīng mài zhě, nèi shǔ yú fǔ zàng, wài luò yú zhī jié, fū zǐ nǎi hé zhī yú sì hǎi hū?
The Yellow Emperor asked Qi Bo: I have heard the method of needling from you, Master, and all you say turns on camp and guard, blood and qi. The twelve channels within join the fu and zang, without they net the limbs and joints: can you join them to the four seas?
「經脉」海論第1段見，義與本條相合，引全段為證。
黃帝曰：經脉十二者，别爲五行，分爲四時，何失而亂？何得而治？
黄帝曰：经脉十二者，别为五行，分为四时，何失而乱？何得而治？
Huáng Dì yuē: jīng mài shí èr zhě, bié wéi wǔ xíng, fēn wéi sì shí, hé shī ér luàn? hé dé ér zhì?
The Yellow Emperor said: The twelve channels are divided among the five phases and apportioned to the four seasons; by what loss do they fall into disorder, and by what gain are they governed?
「經脉」五亂第1段見，義與本條相合，引全段為證。
黃帝曰：余聞十二經脉，以應十二經水者，其五色各異，清濁不同，人之血氣若一，應之奈何？
黄帝曰：余闻十二经脉，以应十二经水者，其五色各异，清浊不同，人之血气若一，应之奈何？
Huáng Dì yuē: yú wén shí èr jīng mài, yǐ yīng shí èr jīng shuǐ zhě, qí wǔ sè gè yì, qīng zhuó bù tóng, rén zhī xuè qì ruò yī, yīng zhī nài hé?
The Yellow Emperor said: I have heard that the twelve channels answer to the twelve channel-waters, whose five colours differ and whose clear and turbid are not the same; but if human blood and qi are one, how do they answer?
「經脉」陰陽清濁第1段見，義與本條相合，引全段為證。
歧伯曰：腰以上爲天，腰以下爲地，故天爲陽，地爲陰。故足之十二經脉，以應十二月，月生于水，故在下者爲陰；手之十指，以應十日，日主火，故在上者爲陽。
歧伯曰：腰以上为天，腰以下为地，故天为阳，地为阴。故足之十二经脉，以应十二月，月生于水，故在下者为阴；手之十指，以应十日，日主火，故在上者为阳。
Qí Bó yuē: yāo yǐ shàng wéi tiān, yāo yǐ xià wéi dì, gù tiān wéi yáng, dì wéi yīn. gù zú zhī shí èr jīng mài, yǐ yīng shí èr yuè, yuè shēng yú shuǐ, gù zài xià zhě wéi yīn; shǒu zhī shí zhǐ, yǐ yīng shí rì, rì zhǔ huǒ, gù zài shàng zhě wéi yáng.
Qi Bo said: Above the waist is heaven, below the waist is earth; so heaven is yang and earth is yin. The twelve channels of the feet correspond to the twelve months; the moon is born of water, so what lies below is yin. The ten fingers of the hands correspond to the ten days; the sun governs fire, so what lies above is yang.
「經脉」陰陽繫日月第2段見，義與本條相合，引全段為證。
黃帝問于歧伯曰：人之血氣精神者，所以奉生而周于性命者也。經脉者，所以行血氣，而營陰陽，濡筋骨，利關節者也；衛氣者，所以温分肉，充皮膚，肥腠理，司關闔者也；志意者，所以御精神，收魂魄，適寒温，和喜怒者也。
黄帝问于歧伯曰：人之血气精神者，所以奉生而周于性命者也。经脉者，所以行血气，而营阴阳，濡筋骨，利关节者也；卫气者，所以温分肉，充皮肤，肥腠理，司关阖者也；志意者，所以御精神，收魂魄，适寒温，和喜怒者也。
Huáng Dì wèn yú Qí Bó yuē: rén zhī xuè qì jīng shén zhě, suǒ yǐ fèng shēng ér zhōu yú xìng mìng zhě yě. jīng mài zhě, suǒ yǐ xíng xuè qì, ér yíng yīn yáng, rú jīn gǔ, lì guān jié zhě yě; wèi qì zhě, suǒ yǐ wēn fēn ròu, chōng pí fū, féi còu lǐ, sī guān hé zhě yě; zhì yì zhě, suǒ yǐ yù jīng shén, shōu hún pò, shì hán wēn, hé xǐ nù zhě yě.
The Yellow Emperor asked Qi Bo: Man’s blood, qi, essence and spirit are what sustain life and pervade the constitution. The channels are what move the blood and qi, regulate yin and yang, moisten sinew and bone, and free the joints. The defensive qi is what warms the flesh, fills the skin, fattens the pores, and governs opening and closing. The will is what drives the spirit, gathers the souls, adapts to cold and warmth, and harmonises joy and anger.
「經脉」本藏第1段見，義與本條相合，引全段為證。
黃帝乃左握其手，右授之書，曰：慎之慎之！吾爲子言之。凡刺之理，經脉爲始，營其所行，知其度量。内刺五藏，外刺六府，審察衛氣，爲百病母。調其虚實，虚實乃止。寫其血絡，血盡不殆矣。
黄帝乃左握其手，右授之书，曰：慎之慎之！吾为子言之。凡刺之理，经脉为始，营其所行，知其度量。内刺五藏，外刺六府，审察卫气，为百病母。调其虚实，虚实乃止。写其血络，血尽不殆矣。
Huáng Dì nǎi zuǒ wò qí shǒu, yòu shòu zhī shū, yuē: shèn zhī shèn zhī! wú wèi zǐ yán zhī. fán cì zhī lǐ, jīng mài wéi shǐ, yíng qí suǒ xíng, zhī qí dù liàng. nèi cì wǔ zàng, wài cì liù fǔ, shěn chá wèi qì, wéi bǎi bìng mǔ. tiáo qí xū shí, xū shí nǎi zhǐ. xiè qí xuè luò, xuè jìn bù dài yǐ.
The Emperor then took his hand with the left and gave him the book with the right, saying: Be careful, be careful! I shall speak to you of it. In all needling, the channels are the beginning: nourish what they move, and know their measures. Within, needle the five viscera; without, the six fu; examine the defensive qi, which is the mother of a hundred diseases. Regulate vacuity and repletion, and they stop. Drain the blood vessels, and when the blood is gone there is no danger.
「經脉」禁服第5段見，義與本條相合，引全段為證。
四十歲，五藏六府十二經脉，皆大盛以平定，腠理始疏，榮華頽落，髮頗斑白，平盛不摇，故好坐。
四十岁，五藏六府十二经脉，皆大盛以平定，腠理始疏，荣华颓落，发颇斑白，平盛不摇，故好坐。
sì shí suì, wǔ zàng liù fǔ shí èr jīng mài, jiē dà shèng yǐ píng dìng, còu lǐ shǐ shū, róng huá tuí luò, fà pō bān bái, píng shèng bù yáo, gù hào zuò.
At forty, the five viscera, six palaces and twelve channels are all at their height and settling; the interstices begin to loosen, the bloom falls away, the hair greys, and the prime is full and no longer restless, so one loves to sit.
「經脉」天年第10段見，義與本條相合，引全段為證。
黃帝曰：夫子之言鍼甚駿，以配天地，上數天文，下度地紀，内别五藏，外次六府，經脉二十八會，盡有周紀。能殺生人，不能起死者。子能反之乎？
黄帝曰：夫子之言针甚骏，以配天地，上数天文，下度地纪，内别五藏，外次六府，经脉二十八会，尽有周纪。能杀生人，不能起死者。子能反之乎？
Huáng Dì yuē: fū zǐ zhī yán zhēn shèn jùn, yǐ pèi tiān dì, shàng shǔ tiān wén, xià duó dì jì, nèi bié wǔ zàng, wài cì liù fǔ, jīng mài èr shí bā huì, jìn yǒu zhōu jì. néng shā shēng rén, bù néng qǐ sǐ zhě. zǐ néng fǎn zhī hū?
The Emperor said: Your words on the needle are grand indeed — matched to heaven and earth, counting the patterns of heaven above and measuring the ordering of earth below, distinguishing the five viscera within and ordering the six palaces without, with the twenty-eight meetings of the channels all having their full record. It can kill a living man, but cannot raise the dead. Can you reverse that?
「經脉」玉版第19段見，義與本條相合，引全段為證。
黃帝曰：經脉十二，而手太陰、足少陰陽明，獨動不休，何也？
黄帝曰：经脉十二，而手太阴、足少阴阳明，独动不休，何也？
Huáng Dì yuē: jīng mài shí èr, ér shǒu tài yīn, zú shào yīn yáng míng, dú dòng bù xiū, hé yě?
The Yellow Emperor said: Of the twelve channels, only the hand taiyin, the foot shaoyin, and the foot yangming move without rest. Why is that?
「經脉」動輸第1段見，義與本條相合，引全段為證。
留著於脉，稽留而不去，息而成積。或著孫脉，或著絡脉，或著經脉，或著輸脉，或著於伏衝之脉，或著於膂筋，或著於腸胃之募原，上連於緩筋，邪氣淫泆，不可勝論。
留着于脉，稽留而不去，息而成积。或著孙脉，或著络脉，或著经脉，或著输脉，或著于伏冲之脉，或著于膂筋，或著于肠胃之募原，上连于缓筋，邪气淫泆，不可胜论。
liú zhuó yú mài, jī liú ér bù qù, xī ér chéng jī. huò zhuó sūn mài, huò zhuó luò mài, huò zhuó jīng mài, huò zhuó shū mài, huò zhuó yú fú chōng zhī mài, huò zhuó yú lǚ jīn, huò zhuó yú cháng wèi zhī mù yuán, shàng lián yú huǎn jīn, xié qì yín yì, bù kě shèng lùn.
Lodging in the vessels, lingering without leaving, it comes to rest and forms an accumulation. It may lodge in the grandson vessels, or the network vessels, or the channels, or the transport vessels, or in the hidden penetrating vessel, or in the spinal sinew, or in the membranes of the stomach and intestines, connecting upward to the slack sinew. The evil qi overflows, and cannot be fully discussed.
「經脉」百病始生第12段見，義與本條相合，引全段為證。
地有高山，人有肩膝。地有深谷，人有腋膕。地有十二經水，人有十二經脉。地有泉脉，人有衛氣。地有草蓂，人有毫毛。天有晝夜，人有卧起。天有列星，人有牙齒。地有小山，人有小節。地有山石，人有高骨。地有林木，人有募筋。地有聚邑，人有㬷肉。歲有十二月，人有十二節。地有四時不生草，人有無子。此人與天地相應者也。
地有高山，人有肩膝。地有深谷，人有腋腘。地有十二经水，人有十二经脉。地有泉脉，人有卫气。地有草蓂，人有毫毛。天有昼夜，人有卧起。天有列星，人有牙齿。地有小山，人有小节。地有山石，人有高骨。地有林木，人有募筋。地有聚邑，人有㬷肉。岁有十二月，人有十二节。地有四时不生草，人有无子。此人与天地相应者也。
dì yǒu gāo shān, rén yǒu jiān xī. dì yǒu shēn gǔ, rén yǒu yè guó. dì yǒu shí èr jīng shuǐ, rén yǒu shí èr jīng mài. dì yǒu quán mài, rén yǒu wèi qì. dì yǒu cǎo míng, rén yǒu háo máo. tiān yǒu zhòu yè, rén yǒu wò qǐ. tiān yǒu liè xīng, rén yǒu yá chǐ. dì yǒu xiǎo shān, rén yǒu xiǎo jié. dì yǒu shān shí, rén yǒu gāo gǔ. dì yǒu lín mù, rén yǒu mù jīn. dì yǒu jù yì, rén yǒu jùn ròu. suì yǒu shí èr yuè, rén yǒu shí èr jié. dì yǒu sì shí bù shēng cǎo, rén yǒu wú zǐ. cǐ rén yǔ tiān dì xiāng yīng zhě yě.
Earth has high mountains; man has shoulders and knees. Earth has deep valleys; man has armpits and the backs of the knees. Earth has twelve rivers; man has twelve vessels. Earth has springs; man has guarding qi. Earth has grasses; man has fine hairs. Heaven has day and night; man has waking and sleeping. Heaven has ranks of stars; man has teeth. Earth has small hills; man has small joints. Earth has rocks; man has high bones. Earth has forests; man has the sinews of the membrane. Earth has settlements; man has protruding flesh. The year has twelve months; man has twelve joints. Earth has a season when no grass grows; man has those who bear no children. This is how man corresponds to heaven and earth.
「經脉」邪客第12段見，義與本條相合，引全段為證。
六者，律也。律者，調陰陽四時而合十二經脉，虚邪客於經絡，而爲暴痺者也。故爲之治鍼，必令尖如氂，且員且鋭，中身微大，以取暴氣。
六者，律也。律者，调阴阳四时而合十二经脉，虚邪客于经络，而为暴痹者也。故为之治针，必令尖如牦，且员且锐，中身微大，以取暴气。
liù zhě, lǜ yě. lǜ zhě, tiáo yīn yáng sì shí ér hé shí èr jīng mài, xū xié kè yú jīng luò, ér wéi bào bì zhě yě. gù wéi zhī zhì zhēn, bì lìng jiān rú máo, qiě yuán qiě ruì, zhōng shēn wēi dà, yǐ qǔ bào qì.
Six is the pipes. The pipes tune yin and yang and the four seasons and join the twelve channels; when empty evil lodges in channels and network vessels it makes sudden obstruction. So for this needle one must make its tip like a yak’s hair, both round and sharp, with the body slightly large, to take sudden qi.
「經脉」九鍼論第9段見，義與本條相合，引全段為證。
中焦出氣如露，上注谿谷，而滲孫脉，津液和調，變化而赤爲血。血和則孫脉先滿溢，乃注於絡脉，皆盈乃注於經脉。陰陽已張，因息乃行，行有經紀，周有道理，與天合同，不得休止。切而調之，從虚去實，爲則不足，疾則氣減，留則先後，後虚去虚，補則有餘，血氣已調，形氣乃持。
中焦出气如露，上注谿谷，而渗孙脉，津液和调，变化而赤为血。血和则孙脉先满溢，乃注于络脉，皆盈乃注于经脉。阴阳已张，因息乃行，行有经纪，周有道理，与天合同，不得休止。切而调之，从虚去实，为则不足，疾则气减，留则先后，后虚去虚，补则有余，血气已调，形气乃持。
zhōng jiāo chū qì rú lù, shàng zhù xī gǔ, ér shèn sūn mài, jīn yè hé tiáo, biàn huà ér chì wéi xuè. xuè hé zé sūn mài xiān mǎn yì, nǎi zhù yú luò mài, jiē yíng nǎi zhù yú jīng mài. yīn yáng yǐ zhāng, yīn xī nǎi xíng, xíng yǒu jīng jì, zhōu yǒu dào lǐ, yǔ tiān hé tóng, bù dé xiū zhǐ. qiè ér tiáo zhī, cóng xū qù shí, wéi zé bù zú, jí zé qì jiǎn, liú zé xiān hòu, hòu xū qù xū, bǔ zé yǒu yú, xuè qì yǐ tiáo, xíng qì nǎi chí.
The middle burner issues qi like dew; it pours up into the valleys and seeps into the grandson vessels; fluids are harmonised and transformed, turning red to become blood. When the blood is harmonious the grandson vessels first fill and overflow, then pour into the network vessels; when all are full they pour into the channels. Yin and yang being thus stretched, it moves with the breath, its movement has order, its circuit has a way, joining with heaven and unable to rest. Cut and tune it: from emptiness remove solidity; draining makes insufficiency; haste diminishes qi; retaining makes before and after; afterwards, from emptiness remove emptiness, and tonifying leaves excess. When blood and qi are tuned, form and qi hold.
「經脉」癰疽第2段見，義與本條相合，引全段為證。