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If medicine does not understand how diseases arise, it cannot treat them; if it does not understand the state of a healthy person (Ping Ren), it cannot recognize disease. The term "Ping Ren" refers to a person without illness. The *Neijing* contains the chapter "Ping Ren Qi Xiang Lun" (Treatise on the Phenomena and Images of Healthy Persons), which is likely derived from this concept.

In ancient times, the Yellow Emperor was born with spiritual sensitivity, able to speak in his infancy, agile and orderly in his youth, diligent and wise as he grew, and attained heaven upon maturity (from *Suwen: Shanggu Tianzhen Lun*).

The Yellow Emperor then asked Qibo: "Is the earth located below?" Qibo replied: "The earth is beneath humans, in the midst of the Great Void." The Emperor asked: "Does it rely on something for support?" Qibo replied: "It is upheld by the Great Qi. The six cycles of cold and heat enter, thus causing the void to generate transformations" (from *Suwen: Wuyunxing Dalun*).

Here, "six cycles of cold and heat entering" refers to the Five Qi entering from above, below, and the four directions, rather than the Six Qi. The Six Qi are a later fabrication, which will be detailed and辨析 (analyzed) later.

The Emperor asked: "Heaven forms years through six six-day segments, and humans formulate laws using nine nines. What does this mean?" Qibo replied: "The six six-day segments and the nine nines formulation are used to correct the degrees of Heaven and calculate the numbers of Qi."

Note: The six six-day segments refer to the method of 360 days. The nine nines formulation uses the multiplication table of nine to deduce the conjunctions of the sun, moon, and five planets. These methods are found in the *Zhoubi Suanjing*, where degrees measure the course of the heavens. Since the celestial sphere rotates continuously and is difficult to measure, sages selected prominent stars (the Twenty-Eight Lunar Mansions) as markers to establish limits, thereby enabling measurement. This is akin to using mountains, rivers, cities, and towns to mark distances. In the *Qiqi Tu*, each degree represents 250 li. However, the celestial body is like an egg, and degrees vary like willow leaves: narrow near the poles and wide near the equator, making fixed standards difficult to apply rigidly. Qi refers to the twenty-four solar terms, and numbers refer to the cycles of fullness and emptiness.

The Sun is Yang, the Moon is Yin. Their movements have divisions and boundaries, and their paths have fixed distances. The Sun moves one degree per day, while the Moon moves thirteen degrees and a fraction per day. Thus, large and small months accumulate to 365 days to form a year, accumulating surplus Qi to create leap months.

Note: The Sun completes a circuit of the heavens in 365.25 days. The Moon moves rapidly, exceeding thirteen degrees per day, completing a circuit in approximately 29.5 days. Twelve lunar circuits amount to about 354 days, which is roughly ten days less than the solar year. This is the so-called number of the non-alignment of the sun and moon. The sages corrected the years to distinguish them. According to the commentary in *Zhou Li: Taishi*, the central count is called "Sui" (year), and the朔 (new moon) count is called "Nian" (year). Therefore, a Sui must contain twenty-four solar terms, while a Nian consists of twelve or thirteen months. The surplus of Qi compensates for the deficiency of the朔. Every thirty-four months align perfectly, totaling sixty-six Qi, hence the term "leap".

Establish the beginning at the start, set the standard in the middle, and calculate the remainder at the end, and the degrees of Heaven are complete.

Note: *Zuo Zhuan* states "Start with the step, raise the standard in the middle, return the remainder at the end," while *Shiji* states "Return the deviation at the end." Ancient people referred to calendar calculation as "Bu Li" (walking the calendar), meaning the movement of the sun and moon in the sky is like a person walking. "Lv" means "step." The movement of the sun and moon inevitably has remainders. "Starting with the step" means using the full number of days before any remainder exists as the "Shangyuan" (Supreme Origin), the beginning of the calendar. "Raising the standard in the middle" means the mid-climate (Zhongqi) should not exceed the current month; if the surplus fills a month's cycle, that month becomes a leap month. "Returning the remainder at the end" means accumulating remainders into a month to insert a leap month.

Heaven has ten Heavenly Stems. The sun completes a Jiazi cycle every sixty days. Six Jiazi cycles complete the year, following the 360-day method. Five days constitute one Hou (pentad); three Hous make one Qi (solar term); six Qis make one Shi (season); four Shis make one Sui (year), each following its governing Qi. The Five Movements succeed each other and govern all things. At the end of the cycle, it starts again. Seasons are established, Qi is distributed, like a circle without beginning or end, and the same applies to Hous.

The *Jizhong Zhou Shu: Shixun Jie* records: On the day of Lichun, the east wind thaws the ice; five days later, hibernating insects begin to stir; five days later, fish rise to the ice. This is what is meant by five days constituting one Hou. Other solar terms follow this pattern and are not recorded in full here.

Spring overcomes Changxia (Late Summer); Changxia overcomes Winter; Winter overcomes Summer; Summer overcomes Autumn; Autumn overcomes Spring.

Earth prospers for eighteen days in each of the four seasons, reflecting the meaning that all things are born from and return to Earth. However, this is not Earth's fixed position; only Changxia is its specific location. Especially since Fire of Summer ends and Metal of Autumn begins, Changxia seems almost vacant. It is better to follow the "Five Steps for Correctness" from *Suwen: Liuyuan Zhengji*: At the beginning of Dahan (Great Cold), Wood Qi prevails; thirteen days after Chunfen (Spring Equinox), Fire Qi prevails; ten days after Mangzhong (Grain in Ear), Earth Qi prevails; seven days after Chushu (End of Heat), Metal Qi prevails; four days after Lidong (Start of Winter), Water Qi prevails. In this way, the Five Elements each achieve balance.

To investigate the arrival of Qi, it all returns to early Spring. If it arrives before its time, this is called "Excess" (Taiguo), which suppresses the unconquered and attacks the conquered, named "Qi Yin" (Overflowing Qi). If it arrives late, this is called "Deficiency" (Bují), where the conquered acts recklessly, the generating element suffers, and the unconquered suppresses it, named "Qi Po" (Pressing Qi).

Heaven nourishes humans with Five Qi, and Earth nourishes humans with Five Flavors (from *Suwen: Liujian Zangxiang Lun*).

Heaven has Five Elements, controlling five positions to generate cold, heat, dryness, dampness, and wind. Humans have Five Zang organs, transforming Five Qi to generate joy, anger, sorrow, worry, and fear (from *Suwen: Tianyuanchi Dalun*).

The Heart is the Official of the Sovereign, from whom Shenming (Spiritual Illumination) emerges. The Lung is the Official of the Chancellor, from whom Zhijie (Regulation) emerges. The Liver is the Official of the General, from whom Moulü (Strategies) emerge. The Gallbladder is the Official of Integrity, from whom Jueduan (Decision-making) emerges. the Pericardium (Shanzhong) is the Official of the Envoy, from which Xile (Joy and Pleasure) emerge. The Spleen and Stomach are the Officials of the Granary, from which Wuwei (Five Flavors) emerge. The Large Intestine is the Official of Transmission, from whom Bianhua (Transformations) emerge. The Small Intestine is the Official of Reception, from whom Huawu (Transformation of substances) emerge. The Kidney is the Official of Strength, from whom Jiqiao (Skills and Ingenuity) emerge. the Sanjiao (Triple Burner) is the Official of Ditches, from whom Shuidao (Water pathways) emerge. the Bladder is the Official of the Prefecture, storing Jin Ye (Body Fluids), which can exit only through Qi Hua (Qi transformation). These twelve officials must not lose harmony. If the Sovereign is clear, subordinates are peaceful; using this for health leads to longevity. If the Sovereign is unclear, the twelve officials are endangered, the Shidao (pathways) become blocked, and the physical form suffers greatly damage (from *Suwen: Linglan Midian Lun*).

(Note by Shen Youpeng): The bladder has only one opening. At the end of the opening is a horizontal tube; the upper part is named Xiajiao (Lower Burner), and the lower part is the urethral orifice. When not urinating, the bottom of the bladder hangs down, its opening facing upward, directly opposite the Lower Burner, allowing fluids from the Lower Burner to seep in separately from the descending intestines. When intending to urinate, Da Qi (Vital Qi) lifts the bottom of the bladder, turning the opening downward so fluid flows out through the urethra. Hence it is said, "Qi transformation allows it to exit." Pregnant women may experience urinary retention due to fetal pressure on the Baomen (womb gate). Danxi's use of the "lifting fetus" method deeply grasps this principle.

The Five Zang organs store Jing Qi (Essence and Qi) and do not drain, so they are full but not solid (referring to pathogenic excess). The Six Fu organs transmit and transform substances without storing, so they are solid but not full (referring to emptiness). When food and water enter the mouth, the Stomach becomes solid and the Intestines empty; when food moves down, the Intestines become solid and the Stomach empty. Thus, it is said that the Fu organs are "solid but not full" (from *Suwen: Wuzang Bie Lun*).

The Five Zang organs should store; the Six Fu organs should circulate (words of Li Dongyuan).

Yin contains Yang, and Yang contains Yin. From dawn to noon, it is Heaven's Yang, also Yang within Yang. From noon to dusk, it is Heaven's Yang, also Yin within Yang. From twilight to rooster crow, it is Heaven's Yin, also Yin within Yin. From rooster crow to dawn, it is Heaven's Yin, also Yang within Yin. Thus, humans correspond to this. Regarding human Yin and Yang: exterior is Yang, interior is Yin; back is Yang, abdomen is Yin. All Six Fu organs are Yang; all Five Zang organs are Yin. Back is Yang: Yang within Yang is the Heart, Yin within Yang is the Lung. Abdomen is Yin: Yang within Yin is the Liver, Yin within Yin is the Kidney, Ultimate Yin within Yin is the Spleen (from *Suwen: Jin Gui Zhenyan Lun*).

Understanding this allows one to determine the severity of diseases.

When sages faced south, the front was called Guangming, and the back was called Taichong. The place of Taichong is named Shaoyin. Above Shaoyin is named Taiyang. Taiyang originates at Zhiyin and knots at Mingmen, named Yang within Yin. The middle-upper body is called Guangming. Below Guangming is named Taiyin. Before Taiyin is named Yangming. Yangming originates at Lidui, named Yang within Yin. The exterior of Jueyin is named Shaoyang. Shaoyang originates at Qiaoyin, named Lesser Yang within Yin. This is the separation and union of the Three Yang meridians. Taiyang is the Opening, Yangming is the Closing, Shaoyang is the Pivot. Exterior is Yang, interior is Yin. Thus, the middle is Yin, its surge is below, named Taiyin. Taiyin originates at Yinbai, named Yin within Yin. Behind Taiyin is named Shaoyin. Shaoyin originates at Yongquan, named Lesser Yin within Yin. Before Shaoyin is named Jueyin. Jueyin originates at Dadun. The extreme Yang of Yin is named Extreme Yin of Yin. This is the separation and union of the Three Yin meridians. Taiyin is the Opening, Jueyin is the Closing, Shaoyin is the Pivot (from *Suwen: Yin Yang Lihe Lun*).

The Hand-Taiyin Lung Meridian originates in the Middle Jiao (directly connecting to the Middle Jiao, which connects from the Stomach externally corresponding to the Zhongwan acupoint, between the Jian Gu bone and the umbilicus), descends to connect with the Large Intestine, returns along the stomach opening, ascends through the Diaphragm (above the stomach opening are the Heart and Lung, below is the diaphragm membrane blocking turbid Qi from ascending; this is the boundary of clear and turbid, so all twelve meridians pass up and down here), belongs to the Lung, and exits horizontally from the Lung system under the armpit (below the shoulder and above the ribs is the axilla). It descends along the medial aspect of the arm, anterior to the Hand-Shaoyin Heart and Hand-Jueyin Pericardium meridians, descends to the elbow midpoint, follows the medial aspect of the forearm, ascends along the lower border of the bone (the arm has two bones; running along the medial aspect of the upper bone's lower border), enters the Cun Kou (pulse diagnosis site), ascends to the Yu Ji (the fleshy prominence before the metacarpal bone and behind the thumb is called Yu), follows the Yu Ji (acupoint name behind the base of the thumb), and exits at the tip of the thumb (Shaoshang acupoint, on the radial side of the thumb, distance from nail corner like a leek leaf width). Its branch diverges from behind the wrist (Liuque acupoint, where the index finger ends when hands cross; the Taiyin collateral diverges here to the Yangming meridian), goes straight to the medial side of the index finger, and exits at its tip.

Pathological changes manifest as lung distension, bloating, wheezing, and coughing; pain in the Quepen area (depression below the clavicle); severe cases involve crossing both arms over the chest and visual confusion (disorientation), known as Bi Jue (Arm Jue). This meridian primarily governs diseases generated by the Lung: cough, asthma, thirst, irritability, chest fullness, pain along the anterior medial border of the arm, Jue (cold limbs), and heat in the palm. Excess causes wind-cold, sweating, stroke, frequent urination, and yawning; deficiency causes shoulder/arm pain, chills, shortness of breath, and dark urine color.

The Hand-Yangming Large Intestine Meridian originates at the tip of the index finger (Shangyang acupoint, on the ulnar side of the index finger, distance from nail corner like a leek leaf width), follows the radial border of the finger, exits between the two bones of Hegu (Hegu acupoint name in the depression between the first and second metacarpal bones), ascends into the space between two tendons, follows the radial border of the forearm, enters the lateral elbow, ascends the lateral anterior border, goes up the shoulder, exits anterior to the acromion, ascends to the intersection of the vertebral column, enters the Suwen (supraclavicular fossa), connects with the Lung, descends through the diaphragm, and belongs to the Large Intestine. Its branch diverges from the Suwen, ascends the neck, penetrates the cheek, enters the lower teeth, returns to cross the mouth at the Renzhong point, crosses left to right and right to left, ascends beside the nostrils (Yingxiang acupoint, five fen beside the nasal alae).

Pathological changes manifest as toothache and neck swelling. This meridian primarily governs diseases generated by Body Fluids: yellow eyes, dry mouth, rhinorrhea (Qiu), epistaxis (Nu), throat obstruction, pain in the shoulder and arm, and immobility of the index finger. Excess causes heat and swelling along the meridian pathway; deficiency causes persistent chills.

The Foot-Yangming Stomach Meridian originates beside the nose, intersecting at the Shan Gen (root of the nose), adjacent to the Taiyang meridian, descends along the lateral nose, enters the teeth, returns to encircle the lips, intersects at Chengjiang (Ren meridian acupoint in the depression below the lip ridge), follows the posterior mandible (cheek below is Han, chin below is Yi), exits at Daying (acupoint one cun two fen anterior to the angle of the jaw), follows Jiache (eight fen below the ear, in the depression near the anterior end of the jaw), ascends anterior to the ear, passes Gukezhu (Foot-Shaoyang meridian acupoint anterior to the rising bone of the ear), follows the hairline to the forehead. Its branch diverges anterior to Daying, descends to Renying (artery one cun five fen lateral to the larynx), follows the throat, enters the Suwen, descends through the diaphragm, belongs to the Stomach, and connects with the Spleen. Its direct branch descends from the Suwen along the medial breast, passes the umbilicus, and enters the Qijie area (acupoint eight cun below the umbilicus, two cun lateral to the midline). Another branch originates from the stomach opening, descends along the abdominal interior to the Qijie area and merges. It then descends to Biguan, reaches Futu (the thigh joint is Bi; the fleshy area six cun above the knee is Futu; the transverse crease behind Futu is Biguan; inside the thigh is Gu; the anterior end of the thigh is the knee; the posterior is the popliteal fossa; the second segment is the tibia; the end of the tibia is the malleoli; below are the feet), descends to the patella (patella is among the knee tendons), follows the lateral border of the tibia, descends to the foot dorsum, and enters the space between the toes of the middle finger. Another branch diverges three cun below the lateral border, enters the space between the toes of the middle finger. Another branch diverges from the dorsum of the foot, enters the space between the big toe, and exits at its tip (Lidui acupoint at the tip of the big toe and index toe, distance from nail corner like a leek leaf width).

Pathological changes manifest as aversion to cold, shivering, groaning, frequent yawning, and dark complexion. Upon onset, there is aversion to people and fire, startling at the sound of wood, desire to move yet closing doors and windows. Severe cases involve climbing high and singing, discarding clothes, rumbling abdomen, and distension, known as Ting Jue (Tibia Jue). This meridian primarily governs diseases generated by Blood: mania, malaria, warm pathogens, sweating, rhinorrhea, epistaxis, oral herpes, neck swelling, throat obstruction, abdominal edema, knee/patella swelling, pain along the chest, breast, Qijie, thigh, Futu, tibial lateral border, and foot dorsum, and immobility of the middle finger. Excess causes heat in the anterior body and excessive hunger with yellow urine; deficiency causes cold chills in the anterior body and abdominal distension due to Stomach cold.

The Foot-Taiyin Spleen Meridian originates at the tip of the big toe (Yinbai acupoint, on the medial side of the big toe, distance from nail corner like a leek leaf width), follows the medial white flesh margin (white flesh is traversed by Yin meridians, red flesh by Yang meridians; the margin is the end of the white flesh), passes posterior to the nuclear bone, ascends anterior to the medial malleolus, ascends the calf muscle, follows the posterior tibia, crosses anterior to Jueyin, ascends the anterior medial knee and thigh, enters the abdomen, belongs to the Spleen, connects with the Stomach, ascends through the diaphragm, flanks the pharynx, connects to the root of the tongue, and disperses under the tongue. Its branch diverges from the Stomach, ascends through the diaphragm, and pours into the Heart.

Pathological changes manifest as stiffness of the tongue root, vomiting after eating, epigastric pain, abdominal distension, belching, relief after defecation/gas passage, and heaviness of the body. This meridian primarily governs diseases generated by the Spleen: tongue root pain, inability to move, difficulty swallowing, irritability, acute epigastric pain, loose stools, masses, diarrhea, urinary retention, jaundice, inability to lie down, swelling of the inner thigh/knee when standing forcibly, Jue (cold limbs), and immobility of the big toe.

The Hand-Shaoyin Heart Meridian originates in the Heart, connects to the Xin Xi (Heart System, which connects to the Lung above, curves backward through the lung lobes, pierces the spinal cord, and connects to the Kidney), descends through the diaphragm, and connects with the Small Intestine. Its branch ascends from the Heart System, flanks the pharynx, and connects to the Eye System. Its direct branch returns from the Heart System, ascends to the Lung, exits under the axilla, descends along the posterior medial border of the arm, runs posterior to the Taiyin and Pericardium meridians, descends to the elbow, follows the posterior medial border of the forearm, reaches the end of the sharp bone at the wrist, enters the posterior medial palm, follows the medial little finger, and exits at its tip (Shaochong acupoint on the medial side of the little finger, distance from nail corner like a leek leaf width).

Pathological changes manifest as dry throat, heart pain, thirst with desire to drink, known as Bi Jue (Arm Jue). This meridian primarily governs diseases generated by the Heart: yellow eyes, flank pain, pain along the posterior medial border of the arm, Jue (cold limbs), and heat/pain in the palm.

The Hand-Taiyang Small Intestine Meridian originates at the tip of the little finger (Shaoze acupoint, one fen below the nail corner on the lateral side of the little finger in a depression), follows the lateral hand, ascends the wrist, exits the ankle bone (high bone below the wrist), goes straight up along the lower border of the arm bone, exits between two tendons at the medial elbow, ascends along the posterior lateral border of the arm, exits the shoulder joint (the sides of the spine are Lu; the two angles above Lu are the shoulder joint), winds around the scapula (scapular blade below the shoulder joint), intersects at the shoulders (meeting Dazhui, crossing left and right at the shoulders), enters the Suwen, connects with the Heart, follows the pharynx, descends through the diaphragm, reaches the Stomach, and belongs to the Small Intestine. Its branch diverges from the Suwen, follows the neck to the cheek, reaches the outer canthus (Ruizi), enters the ear. Another branch diverges from the cheek, ascends to the infraorbital region (Xia), reaches the nose, arrives at the inner canthus (Nei), and obliquely connects to the Zygomatic arch.

Pathological changes manifest as sore throat, chin swelling, inability to look around, shoulder feeling like being pulled, arm feeling like being broken. This meridian primarily governs diseases generated by Body Fluids: deafness, yellow eyes, cheek swelling, neck/chin/shoulder/arm/elbow/lateral posterior pain.

The Foot-Taiyang Bladder Meridian originates at the inner canthus (Jingming acupoint, meeting point of Hand/Foot Taiyang, Foot-Yangming, Yin/Yang Qiao meridians), ascends the forehead, intersects at the vertex (Baihui acupoint). Its branch goes from the vertex to the supra-auricular angle. Its direct branch enters from the vertex, connects with the Brain, returns, diverges, descends the nape, follows the medial shoulder blades, flanks the spine to the waist, enters along the Lumbar muscles, connects with the Kidney, and belongs to the Bladder. Its branch descends from the waist, flanks the spine, penetrates the buttocks, enters the popliteal fossa. Another branch diverges from the medial shoulder blades, goes down bilaterally, penetrates the scapula, flanks the spine internally, passes the Hip Pivot (Bi Shu, below the Jie Gu), follows the lateral posterior thigh, merges with the popliteal fossa (merging with the branch entering earlier), descends through the calf, exits posterior to the lateral malleolus, follows Jinggu (large bone behind the base of the little toe at the junction of red and white flesh on the lateral foot), to the lateral side of the little toe (Zhiyin acupoint in the depression anterior to the base of the little toe).

Pathological changes manifest as headache striking the head, eyes feeling like falling out, neck feeling like being pulled, back pain, waist feeling like breaking, inability to bend the hip, popliteal fossa feeling knotted, calf feeling torn, known as Huai Jue (Ankle Jue). This meridian primarily governs diseases generated by Tendons: hemorrhoids, malaria, mania, epilepsy, head/occiput/neck pain, yellow eyes, tearing, rhinorrhea, epistaxis, neck/back/waist/sacrum/calf/foot pain, and immobility of the little toe.

The Foot-Shaoyin Kidney Meridian originates below the little toe, slants toward the sole (Yongquan acupoint in the hollow when the foot is flexed and fingers curled), exits below RanGu (depression below the large bone anterior to the medial malleolus), follows posterior to the medial malleolus, diverges into the heel, ascends along the medial calf, exits the medial lateral border, ascends the posterior medial thigh, pierces the spine (meeting Du Mai at Changqiang acupoint), belongs to the Kidney, and connects with the Bladder. Its direct branch ascends from the Kidney, pierces the Liver and Diaphragm, enters the Lung, follows the throat, flanks the root of the tongue. Its branch diverges from the Lung, connects with the Heart, and pours into the Chest.

Pathological changes manifest as hunger without desire to eat, face like lacquered charcoal, coughing/spitting blood, wheezing, desire to sit up, blurred vision, heart hanging like empty space resembling hunger, fearfulness due to Qi deficiency, heart palpitations as if hunted, known as Gu Jue (Bone Jue). This meridian primarily governs diseases generated by the Kidney: mouth heat, dry tongue, swollen throat, upward Qi, dry/painful throat, irritability, heart pain, jaundice, intestinal dysentery, pain along the posterior medial spine/thigh/calf, flaccidity/Jue (cold limbs), lethargy, and heat/pain in the soles.

The Hand-Jueyin Pericardium Meridian originates in the Chest, belongs to the Pericardium, descends through the diaphragm, sequentially connects with the Sanjiao. Its branch diverges from the Chest, exits the hypochondrium (hypochondrium is below the axilla), descends three cun under the axilla, ascends to the axilla, follows the medial arm, runs between Taiyin and Shaoyin, enters the elbow, descends the forearm between two tendons, enters the palm, follows the middle finger to its tip (Zhongchong acupoint in the depression like a leek leaf at the nail corner of the middle finger). Its branch diverges from the palm, follows the space between the little and index fingers, and exits at its tip.

Pathological changes manifest as heat in the palm, spasms of the arm/elbow, axillary swelling, severe chest/hypochondriac fullness, palpitations, red face, yellow eyes, incessant laughter. This meridian primarily governs diseases generated by Vessels: irritability, heart pain, heat in the palm.

The Hand-Shaoyang Sanjiao Meridian originates at the tip of the ring finger (Guanchong acupoint, distance from nail corner like a leek leaf on the lateral side of the ring finger), ascends between the two fingers, follows the dorsal wrist, exits between the two bones of the forearm, ascends through the elbow, follows the lateral arm, ascends the shoulder, crosses posterior to Foot-Shaoyang, enters the Suwen, distributes in the Shanzhong (between the breasts), scatters to connect with the Pericardium, descends through the diaphragm, and belongs to the Sanjiao. Its branch diverges from the Shanzhong, ascends out of the Suwen, goes up the neck, ties behind the ear, goes straight up to the supra-auricular angle, bends down to the cheek to the infraorbital region. Another branch enters the ear from behind, exits anterior to the ear, passes Gukezhu, crosses the cheek, reaches the outer canthus.

Pathological changes manifest as deafness, muffled hearing, swollen throat, throat obstruction. This meridian primarily governs diseases generated by Qi: sweating, outer canthus pain, cheek swelling, ear/shoulder/arm/elbow/lateral posterior pain, and immobility of the ring finger.

The Foot-Shaoyang Gallbladder Meridian originates at the outer canthus (Tongziliao acupoint, five fen lateral to the canthus), ascends to the head corner, descends behind the ear, follows the neck anterior to Hand-Shaoyang, reaches the shoulder, crosses posterior to Hand-Shaoyang, enters the Suwen. Its branch enters the ear from behind, exits anterior to the ear, reaches the posterior outer canthus. Another branch diverges from the outer canthus, descends to Daying, merges with Hand-Shaoyang, reaches the infraorbital region, adds to Jiache, descends the neck, merges with the Suwen (merging with the earlier entry), descends through the chest, pierces the diaphragm, connects with the Liver, belongs to the Gallbladder, follows the hypochondrium, exits the Qijie area, surrounds the pubic hair, transversely enters the Hip Aperture (depression between thigh and lower abdomen). Its direct branch descends from the Suwen under the axilla, follows the chest, passes the costal margin (lower ribs are Ji Xiong), merges with the Hip Aperture, descends along Hi Yang (lateral thigh, between Taiyang and Yangming), exits the lateral knee, descends anterior to the lateral fibular bone, goes straight to the end of Juegu (above the lateral malleolus), exits anterior to the lateral malleolus, follows the foot dorsum, enters the space between the little and index toes (Qiaoyin acupoint, distance from nail corner like a leek leaf on the lateral side of the ring toe; Foot-Shaoyang meridian ends here). Its branch diverges from the dorsum, enters the space between the big toe, follows the medial interosseous space of the big toe, exits at its tip, returns through the nail, exits at the trichiasis (hair tuft).

Pathological changes manifest as bitter taste, frequent sighing, heart/flank pain with inability to turn, severe case shows dusty complexion, lack of luster, heat on the lateral foot, known as Yang Jue. This meridian primarily governs diseases generated by Bones: headache, chin pain, outer canthus pain, Suwen swelling, flank swelling, horse-knife/goiter, sweating with chills, malaria, chest/flank/rib/thigh/knee/lateral leg/Juegu/lateral malleolus/joint pain.

The Foot-Jueyin Liver Meridian originates at the tuft of hair on the big toe (Dadun acupoint, distance from nail corner like a leek leaf at the tip of the big toe, the Jing-well point of Jueyin, used by acupuncture practitioners, though the classic explicitly states it originates at the hair tuft, not the tip. Moxibustion at the hair tuft is effective for Jueyin counterflow causing abdominal pain, pulse disappearance, and near-death states), ascends along the lateral superior border of the foot, one cun from the medial malleolus, ascends eight cun above the malleolus, crosses posterior to Taiyin, ascends the medial lateral border of the calf, follows the medial thigh, enters the pubic region, passes the genitalia (encircling the genitals), reaches the lower abdomen, flanks the Stomach, belongs to the Liver, connects with the Gallbladder, ascends through the diaphragm, distributes in the hypochondrium, follows the posterior throat, enters the Pharynx (Hangsang), connects to the Eye System, ascends the forehead, meets the Du Mai at the vertex. Its branch