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Huangdi said, "I wish to hear about the lengths of the meridians." Qibo replied, "The six Yang meridians of the hand extend from the hands to the head, each measuring five chi. Six times five equals three zhang. The six Yin meridians of the hand extend from the hands to the chest center, each measuring three chi and five cun. Six times three is one zhang and eight chi; adding the remaining three chi makes a total of two zhang and one chi. The six Yang meridians of the foot extend from the feet to the head, each measuring eight chi. Six times eight equals four zhang and eight chi. The six Yin meridians of the foot extend from the feet to the chest center, each measuring six chi and five cun. Six times six is three zhang and six chi; adding the remaining three chi makes a total of three zhang and nine chi. (Note: Counting the six Yin and six Yang meridians for both hands and feet implies that the Qi flow in the left and right meridians has a sequence, yet only one of the Yin and Yang Chongmai [Rising Vessels] is described here, which constitutes a major puzzle in this classic.) The Chongmai extends from the feet to the eyes, each measuring seven chi and five cun. Two times seven is one zhang and four chi; adding the remaining one chi makes a total of one zhang and five chi. The Du Mai [Governing Vessel] and Ren Mai [Conception Vessel] each measure four chi and five cun. Two times four is eight chi; adding the remaining one chi makes a total of nine chi. In total, these sum up to sixteen zhang and two chi, which are the great conduits of Qi and Blood. The Jingmai [Main Meridians] lie within, while branches running horizontally are called Luomai [Collaterals]. Further subdivisions of the collaterals are called Sunluo [Sun Collaterals]. If a collateral is full of blood, it should be pricked quickly to release blood. Excess conditions are treated with draining methods, while deficiency conditions are treated with herbal decoctions to tonify. (This concludes the first section on meridian lengths, summarizing therapeutic methods, which directly addresses the topic.) The Qi of the Zang organs typically connects internally to the seven orifices above. Thus, Lung Qi connects to the nose; when Lung Qi is harmonious, the nose can distinguish odors. Heart Qi connects to the tongue; when Heart Qi is harmonious, the tongue can distinguish the five flavors. Liver Qi connects to the eyes; when Liver Qi is harmonious, the eyes can distinguish the five colors. Spleen Qi connects to the mouth; when Spleen Qi is harmonious, the mouth can distinguish the taste of grains. Kidney Qi connects to the ears; when Kidney Qi is harmonious, the ears can distinguish the five tones. When the Zang organs are disharmonious, the seven orifices become blocked. When the Fu organs are disharmonious, pathogens stagnate and transform into abscesses. Therefore, if pathogens are in the Fu organs, the Yang meridians become disharmonious. If Yang meridians are disharmonious, Qi stagnates. If Qi stagnates, Yang Qi becomes excessive. If Yang Qi is excessively excessive, Yin Qi is obstructed. If Yin meridians are obstructed, Blood stagnates. If Blood stagnates, Yin Qi becomes excessive. (This refers to heat excess scorching fluids and causing blood stasis.) If Yin Qi is excessively excessive, Yang Qi cannot nourish; this is called Guan [Obstruction]. If Yang Qi is excessively excessive, Yin Qi cannot nourish; this is called Ge [Rebellion]. If both Yin and Yang are excessively excessive and cannot mutually nourish, this is called Guan-Ge [Obstruction and Rebellion]. Those suffering from Guan-Ge will die before reaching their natural lifespan. (This concludes the fifth section, connecting to the normal and abnormal states of internal irrigation of Zang-Fu and external moistening of the Couli [interstices].) Huangdi said, "Where do the Chongmai originate and terminate? By what Qi are they nourished?" Qibo replied, "The Chongmai is a branch of the Shaoyin [Kidney] channel. It originates behind Ran Gu [the medial malleolus], ascends above the medial malleolus, goes straight up along the inner thigh, enters the genital region, ascends along the interior of the chest, enters Que Pen [Clavicular Fossa], ascends anterior to Ren Ying [St9], enters the inner canthus, and merges with the Yang Chongmai of the Taiyang [Bladder] channel to ascend. When the Qi of both runs together and returns, it nourishes the eyes. If Qi fails to nourish, the eyes fail to close properly. (This concludes the second section, describing the origin and termination of the Chongmai to supplement the incomplete meaning of the first section.) Huangdi said, "Why does Qi circulate only in the Zang organs and not nourish the Fu organs?" Qibo replied, "Qi cannot but circulate, like flowing water or the unceasing movement of the sun and moon. Thus, Yin meridians nourish their respective Zang organs, and Yang meridians nourish their respective Fu organs. Like a circle without beginning or end, unknown in its cycle, it repeats endlessly. Its overflowing Qi internally irrigates the Zang and Fu organs and externally moistens the Couli. (This concludes the fourth section, addressing the doubt arising from the previous discussion where Ying Qi [Nutritive Qi] was said to enter the Zang but not mention the Fu organs.) Huangdi said, "The Chongmai has Yin and Yang aspects. Which meridian counts towards the length calculation?" Qibo replied, "For men, the Yang Chongmai is counted; for women, the Yin Chongmai is counted. The one counted is considered a Jingmai [Meridian], and the one not counted is considered a Luomai [Collateral]. (This concludes the third section, which is the tail end of the second section.)"

The language is smooth, elegant, and serene, worthy of careful study. However, I find the transitions somewhat difficult to understand in certain places. I have presumptuously moved this passage to the annotated section for correction by those more knowledgeable.