之小肠大肠。下焦膀胱二腑。独肾一脏。此十一头之部位也。上焦肺稍后。心稍前。而肺下心上。
是为胸膈。其中为膻中。宗气居焉。中焦肝胆在左。脾在右。胃居中胃之下。小肠之后。大肠之上。
是为人之中。脐上三寸三分。是其处。居于身左右前后之中。乃受天地父
母之元气而生身者。故与脐对。有窍而不开。虽其气无不通。而无可通之窍。所以深藏永固之也。
下焦则肾居后。膀胱居前。肾脏两丸。附于脊骨。而中虚者为命门。膀胱之上。脐之下。亦有空处。
是为关元。命门水中存火。以温三焦。三焦无形。以躯壳为形。以脂膜为界。其实一物。故亦附名
为腑经。为手少阳。正配肾足少阴。以命门之火。同为相火。共奉心之君火也。关元之中。有气专
司厘清浊二路。故曰关。而名其气为胞中。此十一头相乘。而得十二经之义也。其中为膻中。为胃
中。为身中之中。为胞中之中。为命门之中。皆形虚而有气以实之。惟虚故能实。万化起于中。静
者。动之本也。至鼻下口上。亦名人中。则以人之开窍上下者分中。人中之上。耳目鼻皆两窍。阴
耦数。三耦合乎坤也。人中以下。口与前后阴皆一窍。阳奇数。三奇合乎干也。坤上干下。乃成泰
象。故阴阳上下左右。皆以交而生。以不交而死也。此十一头三焦五中。皆气之充塞。则皆脉之
流通。故脉之濡弱。而实气之所藉流行也。（此段系魏氏全文）按平脉篇。起手曰脉之头。结处
曰十一头。两头字首尾照应成篇法。
按魏氏释辨脉平脉之义。以为辨者。分别之。平者。较量之。平如平章之平。非平人之脉。然
则辨者。始条理也。分为二。推至于无穷也。平者终条理也。衡如一。究归于不二也。夫气有阴阳。
邪亦有阴阳。病必分阴阳。脉必辨阴阳。必分为二以辨之。气之阴阳。有有余不足。邪之阴阳。
亦有盛衰。病因而有轻重。脉必平阴阳。故权衡如一以平之。如此释辨平二字之义。致有精凿。
The small intestine and large intestine. The two fu organs of the lower jiao, namely the bladder. Only the kidney is a zang organ. This constitutes the locations of the "eleven heads." In the upper jiao, the lung is slightly posterior, and the heart is slightly anterior. The area between the lung below and the heart above is called the chest and diaphragm (xiong ge). The central point within this area is called Danzhong (Pericardium), where the Zong Qi (Gathering Qi) resides. In the middle jiao, the liver and gallbladder are on the left, the spleen is on the right, and the stomach is in the center, located below the stomach, posterior to the small intestine, and superior to the large intestine. This is the center of the human body. The location is three cun and three fen above the umbilicus. It resides in the center of the body's left, right, front, and back, and is the source that generates the body by receiving the primordial qi of heaven and earth from parents. Therefore, it corresponds to the umbilicus. It has orifices but does not open; although its qi flows everywhere, there is no opening for passage, thus keeping it deeply hidden and permanently secure.
In the lower jiao, the kidney is posterior, and the bladder is anterior. The kidneys' two testes attach to the spinal column, while the hollow center is called Mingmen (Gate of Life). Above the bladder and below the umbilicus, there is also a hollow space called Guanyuan. Within the water of Mingmen, fire is stored to warm the three jiao. The three jiao has no fixed form; it takes the body shell as its shape and the fatty membranes as its boundaries. In reality, it is one entity, so it is also attached to the name of "fu" meridians, belonging to the Hand Shaoyang (Triple Burner) meridian, which perfectly pairs with the Foot Shaoyin (Kidney) meridian. Because the fire of Mingmen and the kidney are both Ministerial Fire (Xiang Huo), they jointly assist the Heart's Sovereign Fire (Jun Huo). In the center of Guanyuan, qi specifically manages the separation of clear and turbid pathways, hence named "Guan" (Lock), and this qi is named Baozhong (Uterus/Middle of the Womb). These eleven heads interact to derive the meaning of the twelve meridians. Among them are Danzhong, Weizhong (Stomach Center), Shenzhong (Body Center), Baozhong, and Mingmen Zhong (Center of Gate of Life). All these are forms that are hollow but filled with qi. Only because they are hollow can they be filled. Ten thousand transformations arise from the center. Stillness is the root of movement. As for the area below the nose and above the mouth, it is also called Renzhong (Human Center). This divides the center based on the upper and lower orifices of the human body. Above Renzhong, the ears, eyes, and nose all have two orifices each. Yin matches even numbers; three combinations match Kun (Earth). Below Renzhong, the mouth, anterior yin, and posterior yin each have one orifice. Yang matches odd numbers; three odds match Qian (Heaven). Kun above and Qian below form the image of Tai Hexagram (Peace). Thus, yin and yang, upper and lower, left and right, all generate life through interaction and die without it. These eleven heads, the three jiao, and the five centers are all places where qi fills and pulses flow. Therefore, the soft and weak pulse is actually the manifestation of qi relying on circulation. (This paragraph is from Wei's full text.) According to the Ping Mai Pian (Chapter on Level Pulse), it begins with "Mai Zhi Tou" (Head of the Pulse) and ends with "Eleven Heads," showing how the first and last characters correspond to form the chapter's structure.
According to Wei's explanation distinguishing the meanings of Bian Mai (Differentiating Pulse) and Ping Mai (Leveling Pulse), he believes that "Bian" means to distinguish, and "Ping" means to weigh or compare. "Ping" is like the "ping" in pingzhang (fair assessment), not referring to the pulse of a healthy person. Thus, "Bian" is the beginning of orderly analysis, dividing into two and pushing to infinity. "Ping" is the end of orderly measurement, weighing equally, ultimately returning to non-duality. Qi has yin and yang; pathogenic factors also have yin and yang. Diseases must be divided into yin and yang, and pulses must differentiate yin and yang. One must divide into two to differentiate it. The yin and yang of qi have excess and deficiency; the yin and yang of pathogens have prosperity and decline; causes of disease have severity. The pulse must balance yin and yang, so it weighs equally to level it. Such an interpretation of the meanings of "Bian" and "Ping" is extremely precise and accurate.