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The Hand-Yangming Large Intestine Meridian originates at the tip of the index finger, emerges from Hegu (LI4), travels along the upper arm to Quchi (LI11), crosses the shoulder, passes through the cheek, and flanks the nostrils, entering the lower teeth. It turns inward to connect with the Lung, descends through the diaphragm, and belongs to the Large Intestine.

The Large Intestine is the Fu organ of the Lung; therefore, the Large Intestine meridian stands in a exterior-interior relationship with the Lung meridian. The Lung meridian originates on the medial side of the thumb, while the Large Intestine meridian also originates at the tip of the finger, and its branch originates again at the tip of the index finger, illustrating the principle of "same source but different branches." Hegu (LI4) is commonly known as "Fu Kou," which is where the Lung meridian intersects. The Three Yin meridians travel along the medial aspect of the elbow, while the Three Yang meridians travel along the lateral aspect. The Hand-Yangming meridian ascends from Hegu (LI4) to Quchi (LI11), crosses the shoulder, passes through the cheek, and flanks the nostrils. The nostrils are the orifices of the Lung, and the Large Intestine is its Fu organ. The Lung opens into the nose, and the meridian of its Fu organ ascends to flank the nose; how ingenious is the correspondence between Zang and Fu organs! Regarding the lower teeth, it turns inward to connect with the Lung, which is particularly indicative of inheriting the Qi transformation of the Lung. From the Lung, it descends through the diaphragm to belong to the Large Intestine. Knowing the reason why the meridian connects with the Lung allows one to understand that the Large Intestine completely relies on the Qi transformation of the Lung. All meridians originate from the Zang-Fu organs. Regarding the Hand Three Yin and Three Yang meridians, when discussing acupoints, they are all described starting from the hand, merely for the convenience of counting points. In reality, the Zang-Fu organs exist first, and then the meridians are generated; it is not that the meridians on the hand exist first, followed by the Zang-Fu organs.

Both the Large Intestine and the Lung govern the Metal element of Autumn and correspond to the Shang musical tone. The Lung (Taiyin) meridian begins at Shaoshang (LU11), representing the Yin of Shang; the Large Intestine meridian begins at Shangyang (LI1) on the medial side of the index finger, governing the Metal-Shang energy, representing Yang. These paired acupoints for one Zang and one Fu organ: Hegu (LI4) is located in the web between the thumb and index finger, corresponding to the mouth of the White Tiger of Autumn Metal, marking the convergence of the Hand-Yangming and Lung meridians; Quchi (LI11) is at the end of the transverse cubital crease when the elbow is flexed; Jianyu (LI15) is at the tip of the scapular spine; Tianding (SI11) is four cun lateral to the throat, level with the esophagus, hence named "Ding" (Tripod); Heliao (SI18) is near Jiache; Yingxiang (LI20) winds around the gums and flanks the nostrils. Since the Lung opens into the nose and the meridian of its Fu organ ends at the nasal flanks, this demonstrates the wonderful utility of such correspondence.

The Foot-Yangming Stomach Meridian originates below the eye, enters the teeth, circles the lips, follows the throat, descends through the diaphragm, belongs to the Stomach, and connects with the Spleen. It descends flanking the umbilicus, reaches below the knee, and enters the middle toe.

The Stomach meridian originates below the eye and circles the face; thus, the entire front of the human face belongs to the Yangming meridian. Entering the teeth means the gingival flesh entirely belongs to the Yangming meridian. Circling the lips corresponds to the fact that the Spleen opens into the mouth; therefore, the meridian of the Stomach Fu organ circles externally to correspond with the Spleen, similar to the meaning of the Hand-Yangming meridian flanking the nose. Following the arteries on both sides of the throat leads to Renying (ST9). Descending through the diaphragm to belong to the Stomach and connect with the Spleen is to receive Qi from the Spleen. Descending flanking the umbilicus to Sanli (ST36) below the knee: the area anterior to the knee and tibia is all traversed by the Yangming meridian. Entering the middle toe is where the Yangming meridian terminates.

The Stomach meridian ascends from Chengqi (ST1) below the eye, follows the face, enters the upper teeth, exits circling the lips, descends to one cun five fen lateral to the throat, named Renying (ST9). Further down to the pubic bone, internally is Quepen (ST12); the depression below the clavicle is Qihu (ST15), signifying the gateway where Lung Qi and Stomach meridian communicate. Entering and belonging to the Stomach, it also runs two cun lateral to the umbilicus, named Tianshu (ST25). The depression lateral to the knee is Dubi (ST35). Three cun below the knee is Sanli (ST36); these are all major gatherings of Stomach Qi. At the dorsum of the foot is the Duzhong pulse, entering the middle toe. Its branch enters between the index and middle fingers, named Lijue (ST45). The Stomach is the foundation of acquired constitution, dominating the anterior aspect; both the Chong and Ren meridians belong to it.

The Foot-Taiyin Spleen Meridian originates at the tip of the great toe, ascends to the knee and thigh, enters the abdomen, and belongs to the Spleen. It connects with the Stomach, ascends flanking the pharynx, connects with the root of the tongue, and spreads beneath the tongue.

It originates at Yinbai (SP1) on the great toe, ascends to the knee and enters the thigh, where "thigh" refers to the medial aspect. Entering the abdomen, it belongs to the Spleen Zang and connects with the Stomach. This is because the Stomach (Yangming) resides within Taiyin; thus, in the theory of Six Qi Biao-Ben, Taiyin sees Yangming. Ascending through the diaphragm and flanking the pharynx, it shares the path with Yangming, except that Yangming manifests on the face, while Taiyin ends at the root of the tongue. One Yin and one Yang differ: Yangming is the peak of Yang, ascending to the face to protect the exterior; Taiyin is the extreme of Yin, ending at the sublingual region to generate and distribute fluids, allowing fluids to emerge from the mouth to moisten the dryness of Yangming. This is the mutual function of Yin and Yang.

The Spleen meridian originates at Yinbai (SP1) on the medial side of the great toe, follows the depression below the medial malleolus, named Shangqiu (SP5). Three cun above the malleolus is Sanyinjiao (SP6), where the three Yin meridians intersect. Following the medial knee, ascending into the thigh and entering the abdomen, it belongs to the Spleen. It is also visible at Shidou (ST17), indicating that food in the Stomach is transformed by the Spleen, serving as the pathway for digestion. From here, it connects with the Stomach, ascends flanking the pharynx, connects with the root of the tongue, and spreads beneath it. This shows that the tongue is the sprout of the Heart and the root of the Spleen meridian. The tongue distinguishes flavors, and the Spleen consumes flavors; thus, the Spleen meridian spreads beneath the tongue. External acupoints can be mapped, but the internal spreading, running, and connecting traces from the Stomach to the tongue cannot be depicted by physical forms.

The Hand-Shaoyin Heart Meridian originates in the heart, emerges from the Heart System, descends through the diaphragm to connect with the Small Intestine, ascends to the Lung, emerges from the axilla, reaches the elbow, touches the palm center, and enters the medial side of the little finger. Its branch ascends flanking the pharynx.

Old Chinese theories stated that the Heart has four systems connecting downward to various organs, which is incorrect. Western anatomical observation shows no four systems. It states the Heart has left and right atria; the left atrium generates blood, which is delivered as the main artery, branching into numerous vessels scattered throughout the organs and body, then entering venous return vessels, circulating back to the right side of the heart, becoming the main vein, delivering into the heart, completing one cycle. Thus, the Heart's connection to the four organs lies in the blood vessels. Western medicine calls them vessels, while the *Neijing* calls them meridians. The *Neijing* says: "Ying Qi flows within the meridians, circulating throughout the body." The Heart's connection to the meridians aligns with Western theory. However, Western medicine fails to distinguish that each organ has its own meridian, attributing all vessels to the Heart, unaware that the Hand-Shaoyin Heart meridian has its exclusive pathway. Emerging from the Heart System, descending through the diaphragm to connect with the Small Intestine explains why the Heart and Small Intestine are exterior-interior pairs. Ascending to the Lung: the Heart governs Blood, the Lung governs Qi; the intersection of Ying and Wei occurs here. Western medicine states that deoxygenated blood becomes purple, travels to the main vein, receives Lung Qi exhalation, dissipates carbon dioxide, and red blood returns to the Heart, passing from the right atrium to the left atrium before exiting. The *Neijing*'s statement that the Shaoyin Heart meridian ascends to the Lung indicates the route of major convergence with the Lung. It emerges from the axilla, reaches the elbow, enters the medial little finger. Its branch ascends flanking the pharynx; thus, Shaoyin disorders include sore throat.

The function of the Heart meridian lies in connecting with the Small Intestine below, serving as the pathway for generating and transporting blood. Its branch ascends flanking the pharynx and connecting to the Eye System. This is the primary site of Qi transformation. Regarding the external acupoints: Jiquan (HT1) emerges from the axilla, follows the elbow to the posterior wrist, Shenmen (HT7) is reached, terminating at Shaochong (HT9) on the medial little finger. These points are merely branches of the meridian. Acupuncture practitioners discuss only external acupoints, whereas those discussing Qi transformation consider the internal pathways more significant.

The Hand-Taiyang Small Intestine Meridian originates at the tip of the little finger, follows the lateral hand, ascends to the elbow, circles the shoulder, enters to connect with the Heart, descends through the diaphragm, reaches the Stomach, and enters the Small Intestine.

Shaoyin touches the palm center, while Taiyang follows the lateral hand, clearly showing the difference between Yin/Yang and interior/exterior. Entering to connect with the Heart means Taiyang contains Shaoyin. Descending through the diaphragm to reach the Stomach: the Small Intestine and Stomach are originally connected to manage their functions.

The Small Intestine meridian ascends to the Stomach, connects with the Heart, reaches the neck, and divides into upper and lower paths. The upper path goes behind the angle of the jaw below the ear, named Tianrong (SI17). To the end of the zygomatic bone, named Quanliao (SI18), ending at Tinggong (SI19), adjacent to the Foot-Shaoyang meridian. The lower path starts from the neck, reaches the depression at the shoulder joint, named Bingfeng (SI12 - *Note: Text implies a point here, traditionally Bingfeng or Jianjing*), five fen from the wrist end, named Yanggu (SI03). At the lateral side of the little finger, named Shaoze (SI1). This meridian combines Qi with the Bladder, so its transformative function is identical to the Foot-Taiyang meridian.

The Foot-Taiyang Bladder Meridian originates at the inner canthus, ascends to the forehead, intersects at the vertex, descends behind the head, flanks the spine, reaches the waist, enters to connect with the Kidney, and belongs to the Bladder below. It follows the lateral thigh, descends to the ankle, and ends at the little toe.

The Three Yang meridians almost encircle the entire body, thereby securing the exterior. Shaoyang ends at the outer canthus, Yangming ends at Chengqi below the eye; thus, Taiyang originates at the inner canthus, showing the Three Yang intersecting to unify the body. Ascending to the forehead and intersecting at the vertex belongs entirely to Taiyang. Therefore, hair growth is due to the Qi of the Bladder carrying the Blood of the Bao (Uterus/Marrow Sea), combining and ascending to generate hair. Hence, hair is called "Xue Yu" (Residue of Blood) because its roots lie in Bao Blood. Darkening hair requires nourishing Water. After a cold damage fever, hair falls out, indicating hair regeneration depends on Bladder Qi transformation; thus, hair also belongs to the Water of the Kidney and Bladder. The head is the gathering place of Yang Qi, so the vertex belongs to Taiyang. Descending behind the head to Fengfu (DU16), the key meeting point of the Taiyang meridian. Flanking the spine to the waist: conditions like opisthotonos and back pain from cold damage belong to Taiyang. Entering to connect with the Kidney: the Kidney is the Water Zang and origin of Yang Qi; the Bladder is its Fu organ, so its meridian descends to connect with the Kidney. Following the lateral thigh to the ankle, ending at the little toe. In summary, it travels along the back of the body, from top to bottom, circulating the whole body, and governing the exterior defense.

Zhiyin (BL67) is on the lateral side of the little toe, the extreme of Yin. Taiyang Yang is rooted in Yin-Water, so its meridian also starts at Zhiyin. Jingming (BL1) is at the inner canthus, intersecting with Yangming, hence named "Jing Ming" (Clear Bright), showing Taiyang Qi reaching the head and face in abundance. The Bladder connects with the Bao (Uterus), whose membrane attaches beside the 19th lumbar vertebra below, hence the acupoint name Baohuang (BL54). The source of Huang (Triple Burner membrane) is rooted in the Kidney. The Liver system arises upward from the 13th thoracic vertebra, hence named Huangmen (BL52). (Where there is Huang, there is Gao; Gao is generated by the Spleen, protecting the Heart internally and meeting the Spine externally, intersecting with Huang at the 4th thoracic vertebra, hence named Gaohuang (BL43), the meeting point of Taiyang and Heart.) Pohu (BL42) is beside the 3rd thoracic vertebra; the Lung stores Po (Hun), merging with Taiyang, hence named Pohu. Observing these acupoints reveals their Qi communication.

The Foot-Shaoyin Kidney Meridian originates below the little toe, trends toward the sole, follows the medial malleolus, ascends the thigh, penetrates the spine, belongs to the Kidney, and connects with the Bladder. It follows the throat, flanks the root of the tongue. Its branch emerges to connect with the Heart.

Taiyang ends at the lateral little toe; Shaoyin originates below the little toe, showing the mutual response of exterior-interior pairs. Trending to the sole and following the medial malleolus: Taiyang travels the lateral malleolus, Shaoyin follows the medial malleolus. Ascending the thigh, penetrating the spine, belonging to the Kidney, and connecting with the Bladder facilitates communication between Zang and Fu. Following the throat: the Kidney connects upward to the Lung; voice originates in the Lung but is produced by the Kidney. Flanking the root of the tongue: the Kidney governs fluids, which emerge from the mouth. Its branch emerges to connect with the Heart, demonstrating the mutual interaction of Heart and Kidney, and the mutual assistance of Kan and Li.

Yongquan (KI1) in the sole is the extreme base of the Kidney meridian; ulcers leaking Qi here are strictly contraindicated. Ran Gu is one cun anterior to the medial malleolus; Taixi (KI3) is posterior to the medial malleolus on the heel bone, where an arterial pulse exists. The *Neijing* considers this suitable for diagnosis. In critical illness or impending death, if this pulse remains unbroken, rescue is possible. Yinggu (KI10) is between the knee and the flexed knee, ascending into the thigh, entering the lower abdomen, connecting with the Bladder, following one cun lateral to the umbilicus, named Huangshu (KI16), meaning the major convergence of the Huang membrane. Entering and belonging to the Kidney, ascending to connect with the Heart, following the throat, flanking the root of the tongue. Although no specific acupoints are listed here, the primary transformative functions of the Kidney meridian are most prominent in connecting with the Heart, following the throat, and flanking the tongue. Yongquan beneath the tongue is where Kidney fluids emerge, a crucial pathway for Jin fluids.

The Hand-Jueyin Pericardium Meridian originates in the chest, belongs to the Pericardium, descends through the diaphragm, traverses the Triple Burner, emerges from the axilla, enters the elbow, touches the palm center, and follows the tip of the middle finger.

Western medicine states that the upper surface of the Heart is surrounded by a membrane, which is the Pericardium. The Pericardium connects upward to the Lung System, extending to all four sides of the chest via the Lung System, consisting of oily membranes. Below is the diaphragm, and further below is the omentum. These membranes are the Triple Burner. The Triple Burner communicates with the Pericardium, as evidenced by this structure; thus, the Pericardium meridian descends through the diaphragm, traversing the Triple Burner. Emerging from the axilla, entering the elbow, touching the palm center, and following the middle finger tip explains why the middle finger corresponds to the Heart.

The Pericardium and Triple Burner are connected by a single oily membrane; thus, its meridian travels from the Triple Burner to the chest and merges with the Pericardium. Emerging between one cun posterior to the nipple and three cun in the axilla, named Tiandi Jian (Heaven-Earth Space). Passing the axilla to the elbow, touching the depression in the flexed elbow, named Quze (PC3). Pricking this point to bleed is common for treating sha-yi (plague-like diseases) to drain Pathogens from the Pericardium. Dalin (PC7) is between the two tendons at the posterior wrist. The tip of the middle finger is Zhongchong (PC9); during pregnancy, the pulse at this point beats, showing abundant Pericardium Blood.

The Hand-Shaoyang Triple Burner Meridian originates at the tip of the ring finger, follows the dorsal hand, ascends through the elbow, enters the supraclavicular fossa (Quepen), distributes in the Danzhong (Chest Center), connects with the Pericardium, descends through the diaphragm, and belongs to the Triple Burner. Its branch emerges from the upper corner of the ear.

The Triple Burner is rooted in the Kidney system, below is the Bao Chamber (at the upper opening of the Bladder), constituting the Lower Burner; in the middle is the connecting net attached to the Small Intestine, constituting the Middle Burner; above is the chest and diaphragm, ascending along the chest, collectively named Danzhong. Connecting upward to the Lung System and descending into the Pericardium, the Triple Burner and Mingmen jointly govern Ministerial Fire due to their oily membrane connection. The Triple Burner and Pericardium are exterior-interior pairs because the oily membrane ascends from the Danzhong/Diaphragm into the Pericardium. The Triple Burner meridian penetrates the elbow; thus, acupoints like Xiaozhuo and Qinglengyuan above the elbow can expel toxins from the Kidneys when used for vaccination, because the source of the Triple Burner is rooted in the Kidney system. In ancient texts, "Danzhong" was abbreviated as "Dan" (Gallbladder), leading later scholars to mistake "Dan" for Gallbladder. The Gallbladder is below the diaphragm; here it says "distributes in Danzhong, connects with Pericardium, then descends through the diaphragm," proving "Dan" is an abbreviation for "Danzhong," not the Gallbladder. Such characters were not distinguished after the Tang and Song dynasties; how can they be used to annotate the *Neijing*?

Shaoyang is Chongyang, so the first acupoint is named Chongguan (Guanshu SI6 - *Text likely refers to Guan Chong SJ1*). The depression between the ring and little fingers is named Zhongzhu (SJ3). Touching the high bone posterior to the palm: when Triple Burner Qi is vigorous, this bone protrudes. Ascending to the gap between the large bones lateral to the elbow is Tianjing (SJ10). Two cun higher is Qinglengyuan (SJ11), converging with the Hand-Taiyang meridian to combine with Cold-Water Qi. Higher still, opposite the armpit at the elbow, is Xiaozhuo (SJ12), indicating its governance over Ministerial Fire. Ascending to Tianliao (SJ16) in the supraclavicular fossa, entering internally to the Pericardium, distributing downward through the diaphragm to belong to the Triple Burner. Western medicine describes abdominal membranes having self-regulating nerves, like a network, which corresponds to the distribution of the Triple Burner meridian. Converging at Quepen into one vessel. The branch ascends behind the ear to the depression at the sharp bone, named Yifeng (SJ17). Higher is Ciming (SJ18). Fengchi and Ciming are governed by Liver Sinews, while the Triple Burner membrane is the origin of sinew generation; hence these two acupoints bear these names. Winding anterior to the ear is Ermen (SJ21). Reaching the empty space at the tail of the eyebrow is Sizhukong (TE23). This shows the Kidney opens into the ear, and the Triple Burner is the meridian of the Kidney; thus, its meridian circles the ear to respond.

The Foot-Shaoyang Gallbladder Meridian originates at the outer canthus, circles anterior to the ear, reaches the shoulder below, follows the hypochondrium, connects with the Liver, and belongs to the Gallbladder. Descending to the foot, it enters between the little and second toes.

The Foot-Shaoyang and Hand-Shaoyang meridians both travel around the ear and govern Ministerial Fire. Internally, the Triple Burner membrane connects the Liver to the Gallbladder; externally, the Triple Burner meridian circles the ear and intersects with the Gallbladder meridian, revealing the wonder of Zang-Fu communication.

Foot-Shaoyang originates at the outer canthus, named Tongziliao (GB1). Circling anterior to the ear depression is Tinghui (GB2). Circling posterior to the ear in the hairline depression is Fengchi (GB20), all sites where Shaoyang Wind-Wood vents. Descending to the shoulder depression is Jianjing (GB21). Following the lateral side down to five fen below Qimen (LR14) of the Liver is Riyue (GB24). The Gallbladder meridian actually originates from the Liver/Gallbladder at this point, then travels up and down. Descending to the lateral thigh, at the end of the hanging hand middle finger, is Fengshi (GB31). One cun below the knee is Yanglingquan (GB34). Following the lateral ankle to between the little and second toes, Guanyin (GB44), it terminates. Yang meridians are rooted in Yin acupoints, showing Yin born from Yang.

The Foot-Jueyin Liver Meridian originates at the tuft of hair on the great toe, ascends the dorsum of the foot, follows the medial thigh, passes the genitalia, reaches the lower abdomen, belongs to the Liver, and connects with the Gallbladder. It flanks the Stomach, penetrates the diaphragm, follows the throat, ascends past the Eye System, and meets the Du Meridian at the vertex.

Hair is the surplus of Blood. The Liver governs Blood; thus, the Liver meridian originates at the great toe, where hair tufts grow, verifying its governance of Blood. The genitalia are named Zongjin (Major Sinews), governing all sinews in the body, belonging to the Liver meridian; thus, the Liver meridian circles the genitalia. Both sides of the lower abdomen belong to the Liver meridian; thus, conditions like Han Shan (Cold Hernia) involve the Gallbladder connection, as Jueyin sees Shaoyang, and the Liver and Gallbladder are exterior-interior pairs. Flanking the Stomach: the clear Yang Qi of Liver Wood ascends to loosen Earth, facilitating digestion. Penetrating the diaphragm and following the throat: rebellious Liver Qi causes vomiting and fullness. Connecting upward to the Eye System: the Liver opens into the eyes. Meeting the Du Meridian at the vertex: the Du Meridian belongs to the Kidney, the Mother of the Liver; meeting at the vertex is the Son meeting the Mother. The Eye System and vertex lead to the brain marrow. Brain wind, dizziness, and coma are governed by the Liver due to meridian connection. Western medicine discusses brain marrow in detail but lacks treatments for marrow disorders, failing to know that marrow is generated by the Du Meridian and penetrated by the Liver meridian; how could they know the treatment methods?

Dadun (LR1) is in the hair tuft of the great toe. Following the medial foot up to Ququan (LR8) at the end of the transverse popliteal crease, where all sinews converge at the knee. Following the medial thigh to the end of the transverse bone of the genitalia, named Shuxi (LR12 - *Text likely refers to a point here*). Circling the genitalia, hence hair grows, venting Liver Blood. Reaching the lower abdomen and rib, at the tip of the flexed elbow, is Zhangmen (LR13). Higher is Qimen (LR14), the Mu point of the Liver, where Liver membranes connect. From here, it enters and belongs to the Liver; this is the descending path of the Liver. Penetrating the diaphragm, connecting with the Stomach, following the throat, connecting upward to the Eye System, opening into the eyes, and meeting the Du Meridian at the vertex. Among Yang meridians, only Taiyang is longest; among Yin meridians, Jueyin is longest, commanding Qi and Blood.