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Jingluo Facilitation of the Fourteen Channels
Yuan Dynasty · Hua Shou, compiled
Archived by: Vice President Zhang Yongxian, Affiliated Hospital of China Medical College

Preface to the Newly Published Jingluo Facilitation of the Fourteen Channels
"Jingluo Facilitation of the Fourteen Channels" elucidates the fourteen channels. The channels and collaterals in the human body: the hands have three Yin and three Yang; the feet have three Yin and three Yang, totaling twelve. They are called fourteen because they include the Ren Mai (Conception Vessel) and Du Mai (Governing Vessel). Why are the Ren Mai and Du Mai mentioned together? Because the Ren Mai runs vertically along the abdomen, and the Du Mai runs vertically along the back, connecting with the acupoints on the midlines of the abdomen and back. The Hand Taiyin Lung Channel has eleven acupoints on each side; the Foot Taiyin Spleen Channel has twenty-one on each side; the Hand Yangming Large Intestine Channel has twenty on each side; the Foot Yangming Stomach Channel has forty-five on each side; the Hand Shaoyin Heart Channel has nine on each side; the Foot Shaoyin Kidney Channel has twenty-seven on each side; the Hand Taiyang Small Intestine Channel has nineteen on each side; the Foot Taiyang Bladder Channel has sixty-three on each side; the Hand Jueyin Pericardium Channel has nine on each side; the Foot Jueyin Liver Channel has thirteen on each side; the Hand Shaoyang Sanjiao Channel has twenty-three on each side; the Foot Shaoyang Gallbladder Channel has forty-three on each side; adding the twenty-four acupoints on the midline of the Ren Mai and the twenty-seven acupoints on the midline of the Du Mai, the channels of the human body are complete.
A physician who understands these can perform acupuncture (Zhenjiu), apply moxibustion (Jiujiu), and administer decoctions (Tangye), achieving efficacy in all treatments. Later generations of physicians, not understanding the methods of ancient sage kings to save the world, mostly abandoned and neglected them, discarding the methods of acupuncture, moxibustion, and decoctions; or dividing them into two categories, or three. The lowest level is that those practicing acupuncture account for only one percent, those practicing moxibustion for twenty percent, and those using decoctions for ninety percent, or even one in thousands. Why is there such a vast disparity in numbers! Perhaps some believe that acupuncture yields immediate results, moxibustion is secondary, and decoctions can be slightly delayed? Therefore, many practice acupuncture, while few practice moxibustion and decoctions. Alas! If this were true, their intention would be too shallow!
Treating diseases is like managing water. Water flows through heaven and earth, just as Qi and Blood flow through the human body. Ditches, fields, rivers, lakes, and streams are places where water gathers and intersects. Whether blocked, clogged, or overflowing, all can hinder management and cause disasters. If one does not understand the direction of the water yet tries to manage it, failure to prevent flooding and reckless flow is inevitable. Treating disease by a physician is similar: following or opposing, tonifying or draining, sweating or purging, diffusing or guiding—all methods used to achieve harmony are like this. How can one neglect the channels and collaterals without study?
Master Hua Borén was concerned about this, so he created diagrams, annotations, and songs to facilitate the understanding of the channels; the content is comprehensive and detailed, flowing freely and penetrating widely. Physicians of later generations can open the book and grasp the knowledge, showing Master Borén's profound intention! Following Master Borén, a scholar named Xue Liangwu arose. He studied deeply and gained much personal insight. He then proofread and published this book to spread it widely, promoting this intention which is identical to Master Borén's. Liangwu, whose given name is Kai, was from Changzhou in Wu. He had a son named Ji, who currently manages medical affairs at the Nanjing Imperial Medical Bureau and is particularly famous for surgery, though surgery is merely one aspect of his skills. Gentlemen say he can revitalize the family profession.
On the fifteenth day of the intercalary tenth month of winter in the Wuzi year of the Jiajing era, Sheng Yingyang Sixian, former Jinshi from Xichang, Gusu, wrote this at his official residence in Jinling.

Preface to Jingluo Facilitation of the Fourteen Channels
Humans possess the form of the nine Zang organs, but the movement of Qi and Blood must be guided and carried by pathways. Their flow is described as traversing (Li), following (Xun), channeling (Jing), reaching (Zhi), and arriving (Di); their intersections are described as meeting (Hui), passing (Guo), traveling (Xing), and reaching (Da). These are what we call the Twelve Regular Channels. The Twelve Regular Channels are complete in both left and right hands and feet. There are three Yin and three Yang. Yin is on the right and Yang is on the left. Yang channels distribute clockwise, and Yin channels distribute counter-clockwise. Speaking of the Three Yang channels, they are Taiyang, Shaoyang, and Yangming. Since there are already Tai and Shao, why is there also Yangming? It takes the meaning of "two Yangs combining to create brightness." Speaking of the Three Yin channels, they are Taiyin, Shaoyin, and Jueyin. Since there are already Tai and Shao, why is there also Jueyin? It takes the meaning of "two Yins intersecting and ending." Not only are there twelve channels, but there are also so-called Sun Luo (Branch Collaterals). The number of Sun Luo is three hundred and sixty-five, attaching to the channels to flow continuously.
As for the Yin and Yang Wei Mai (Linking Vessels), Chong Mai (Penetrating Vessel), and Dai Mai (Girdle Vessel), although they have their affiliations, only the Du Mai and Ren Mai envelop the abdomen and back and have dedicated acupoints. When other channels are full and overflow, these receive it. Initially, one cannot ignore them as non-regular channels. The method should discuss them together with other channels, comprehensively examining their six hundred and fifty-seven tunnel acupoints to apply treatment, thus revealing the mysteries of medicine. Ancient sages aligned with supreme spirituality, seeing clearly without concealment, so they could examine the truth of the vessels, trace changes of deficiency and excess, establish names and titles, enabling people to recognize and treat them. Although later generations repeatedly explored membranes and guided orifices, verified the obscure and searched for the hidden, they ultimately could not exceed this scope. Did the achievements of the sages cease to appear, reaching such a state? From this perspective, those learning medicine cannot fail to understand the channels. If channels are not understood, yet one wishes to treat diseases, it is like practicing archery without holding a bow and arrows; failure is certain.
My friend, Master Hua, has deep insights into this. Based on the discussions on bone spaces in the *Neijing* and the *Ben Shu* chapter of *Lingshu*, where the descriptions of channels are concise and rigorous, difficult for readers to immediately comprehend, he explained character meanings, clarified names and objects, smoothed out original intentions, and corrected punctuation, organizing them into three volumes, named *Jingluo Facilitation of the Fourteen Channels*. Fearing that the names of tunnel acupoints would be hard to memorize, he linked them into rhythmic verses attached after each channel. His contribution to the world is indeed far-reaching! Those writing medical books in the world increase daily in prosperity. They are not lacking in complexity and quantity. In the Han dynasty, there were only seven schools; in the Tang dynasty, this increased to sixty-four; by the Song dynasty, it reached one hundred and seventy-nine. Were there no people who invented prescriptions and herbs? Yet, those purely based on the *Neijing* without mixing others are extremely rare!
What about the four masters of the Jin dynasty: Zhang Yuansu, Liu Wansu, Zhang Congzheng, and Li Gao? Their establishment of words and models might be close to perfection? Now my friend Master Hua rises to succeed them. Regarding the subtle words and secret intentions of these four masters, he penetrates them all. The work of "Facilitation" will undoubtedly be transmitted alongside their books. Alas! Summarizing the Qi mechanism of the whole body, achieving perfect results through tonification and drainage, is it not only the method of acupuncture and stone therapy? If one does not understand the various channels and applies it mistakenly, one harms people without using blades. Can one not fear this!
Although one might excuse saying: The method of Nine Needles is rarely transmitted. Even if speaking of decoctions, one must know which channel the pathogen is in before applying the appropriate formula. Why do crude practitioners completely neglect this? Is not Master Hua's book a bridge on the path of medicine? I specially wrote this preface to transmit it. Those who do not deeply know Master Hua may not think these words are exaggerated. Master Hua, whose given name is Shou, courtesy name Borén, was from Xuchang, self-styled Yingningsheng. He was well-versed in classics and histories, his writings were gentle and elegant with rules, and he was especially profound in medicine. Physicians in Jiangnan could not surpass him. His other works include *Suwen Chao* and *Nanjing Benyi*, which are circulating in the world. *Nanjing Benyi* had a preface written by Mr. Weizhi of Yunlin.
Respectfully prefaced by Song Lian, Hanlin Academician, Second-Rank Official, Director of the Secretariat, and Compiler of the National History, from Jinhua.

Preface to Jingluo Facilitation of the Fourteen Channels
Observing patterns in the sky requires stellar mansions to verify the movement of the Seven Governors. Examining principles on earth requires rivers to distinguish the Nine Provinces. How much more so for the human body: if one does not understand the channels, how can one know the dominion of Ying Qi (Nutritive Qi) and Wei Qi (Defensive Qi)? This is the reason for the creation of *Neijing·Lingshu*. I have privately examined that humans are the heart of heaven and earth; the Three Materials are but one Qi. The twelve channels correspond to the rivers; the three hundred and sixty-five Sun Luo correspond to the degrees of the celestial sphere; the number of Qi acupoints corresponds to the days of the cycle. Thus, Ying Qi circulates in the human body, completing a circuit day and night, exceeding the degree of heavenly rotation, fifty times. Some say Wei Qi does not follow its channels, likely due to the difference that it travels through the Yang channels during the day and Yin channels at night, never accompanying each other, yet never separating either.
Although sun and stars differ, what attaches them to the sky is the brilliance of Yang light. Although rivers and seas differ, what flows beneath the earth is actually the extension of one water source. Although channels intersect and connect, what circulates in the human body is a single Ying Qi. Alas! When the Seven Governors lose their order, disasters appear. When river courses lose their way, floods arise. When channels lose their normality, the diseases of "Shi Dong" (Movement) and "Suo Sheng" (Generation) are formed thereby. Therefore, those using Bian Shi (Bian stones) must understand Shu acupoints, examine opening and closing, and according to deficiency and excess, apply tonification and drainage. This is the essence of channel origins and transfers, which deserves particular attention. *Lingshu* has no commentary in the world, causing distress to scholars; Master Hua Borén Fu from Xuchang once wrote *Jingluo Facilitation of the Fourteen Channels*, specifically explaining the hand and foot Three Yin and Three Yang, as well as Ren and Du. Observing his diagrams, chapters, explanations, and annotations, with principles raised and details unfolded, it is sufficient to guide students' entry and exit, truly being the South Pointer of the medical gate. Upon completion, it will be engraved and printed for transmission, requesting me to narrate the intent behind its creation. Being untalented, I simply wrote down the theory of "Three Materials, One Qi" to return to him. As for other matters like distinct channels and bone measurements, there is no time to discuss them here. On the Mid-Autumn Day of Jiachen Year, Lü Fushengzhu wrote at the Woodcutter's Hut on Piaoqi Mountain.

Self-Preface
Humans belong to the category of Qi and Blood. Minor deviations in diet and lifestyle inevitably lead to disease. Diseases affecting humans, whether internal or external, minor or major, whether manifesting as Shi Dong diseases or Suo Sheng diseases, do not go beyond the Five Zang and Six Fu organs, and the Yin and Yang of the hands and feet. Sages and wise men arose, thinking of ways to treat them, so what enters comes out from there. In ancient times, treating diseases with Tangye (decoctions) and Laoli (fermented drinks) was very rare. When sick, they usually relied on the systems of empty acupoints and channel tunnels. Viewing where the pathogen struck, distinguishing Yin and Yang, they applied moxibustion and acupuncture to drive away suffering. Looking at the methods of ingestion recorded in *Neijing*, there were only one or two, and moxibustion three or four, while the rest were clear acupuncture methods, accounting for eighteen or nineteen parts. The power of acupuncture is great!
Later, theories of prescriptions and herbs prevailed, and the Dao of Acupuncture gradually ceased to be discussed. Moxibustion methods were barely preserved. The Dao of Acupuncture weakened, and the channels became unclear; if channels are unclear, one does not know where the pathogen lies. Seeking methods that hit the opportunity precisely and swiftly is difficult. Like the careful Q&A between Xuanyuan Shi and Qibo in the past, clarifying the beginning and end of channels, measuring the inches of acupoints, exploring the profound and secluded, distributed in books. It was also to enable those governing the world to treat diseases, having a way to trace the origin of the Seven Emotions and Six Evils, and to observe which depression belongs to which channel, which deficiency or excess of which channel can be tonified or drained, which exterior or interior of which channel can be sweated or purged. Acupuncture it, moxa it, medicate it, ingest it—nothing is impossible, avoiding groaning in distress, already complete. Ancient books are profound!
For beginners, it may not be easy. Until taking the *Ben Shu* chapter of *Lingshu Jing* and discussions like *Gu Kong* from *Suwen*, compiling and collecting them. Obtaining twelve channels, two Ren and Du channels running along the abdomen and back, and their tunnel acupoints circulating around the body, totaling six hundred and fifty-seven, examining the reasons for the coming and going of Yin and Yang, deducing the principles of bone meetings, diagramming and annotating, appending rhythmic verses, organizing into three volumes; titled *Jingluo Facilitation of the Fourteen Channels*. Hopefully, it can reveal one ten-thousandth of the predecessors' wisdom, and show beginners the direction of entry and exit. Alas! Examining diagrams to exhaust their source, seeking meaning through text, still not contradicting the hearts of predecessors. For future gentlemen to observe their diligence and correct their deficiencies, this is what I hope for. On the sixth day of the intercalary month of the first year of Zhizheng, Hua Shou of Xuchang wrote this preface.

General Rules of Jingluo Facilitation of the Fourteen Channels
1. The sequence of the Twelve Channels listed follows the order of circulation, with the addition of the two Extraordinary Vessels, Ren and Du, because they have dedicated acupoints. In total, they are called the Fourteen Channels.
2. Annotations are used to explain the text. The meanings of annotation generally fall into three categories: explaining character meanings, explaining anatomical and organ names/objects, and explaining the text itself. Acupoint measurement proportions are marked with circles for distinction.
3. After detailing locations in the respective channels, if there are intersection points with other channels, simply stating "see [Channel Name]" is sufficient; no need to repeat.
4. Regarding channel circulation, the main channel uses terms like traverse (Li), follow (Xun), reach (Zhi), arrive (Di); intersections use meet (Hui), pass (Guo), travel (Xing). If a location is neither a main acupoint nor an intersection, it is not governed by the above examples.
5. The Eight Extraordinary Vessels, although not having constant paths like the Twelve Channels, are not as subtle as the various collaterals. The vertical parts of the Ren and Du channels are already included in the Fourteen Channels; the remaining six vessels—Yin and Yang Wei, Yin and Yang Qiao, Chong, and Dai—are separately compiled for reference.

Volume Upper: Flow and Transmission of Hand and Foot Yin and Yang
In every person, both hands and feet: each has three Yin pulses and three Yang pulses, combining to form the Twelve Channels. Three Yin: refers to Taiyin, Shaoyin, Jueyin. Three Yang: refers to Yangming, Taiyang, Shaoyang. Both hands and feet: each has three Yin pulses and three Yang pulses, combining to form the Twelve Channels. Hand Three Yin: refers to Taiyin Lung Channel, Shaoyin Heart Channel, Jueyin Pericardium Channel. Hand Three Yang: refers to Yangming Large Intestine Channel, Taiyang Small Intestine Channel, Shaoyang Sanjiao Channel. Foot Three Yin: refers to Taiyin Spleen Channel, Shaoyin Kidney Channel, Jueyin Liver Channel. Foot Three Yang: refers to Yangming Stomach Channel, Taiyang Bladder Channel, Shaoyang Gallbladder Channel. Called "Channels": because Qi and Blood flow continuously and regularly. Called "Pulses/Vessels": because blood structures branch and run through the body.
Hand Three Yin: move from Zang organs to the hand. Hand Three Yang: move from the hand to the head. Foot Three Yang: move from the head down to the foot. Foot Three Yin: move from the foot up into the abdomen. Hand Three Yin moving from Zang to hand: Hand Taiyin starts at the Middle Jiao, ending at the tip of the thumb. Hand Shaoyin starts at the Heart, ending at the tip of the little finger. Hand Jueyin starts at the Chest, ending at the tip of the middle finger. Hand Three Yang moving from hand to head: Hand Yangming starts at the tip of the index finger, ending above and flanking the nostrils. Hand Taiyang starts at the tip of the little finger, ending at the inner canthus of the eye. Hand Shaoyang starts at the tip of the ring finger, ending at the outer canthus of the eye. Foot Three Yang moving from head to foot: Foot Yangming starts at the nose, ending entering between the toes of the middle finger. Foot Taiyang starts at the inner canthus of the eye, ending at the lateral side of the little toe. Foot Shaoyang starts at the outer canthus of the eye, ending entering between the little toe and ring toe. Foot Three Yin moving from foot to abdomen: Foot Taiyin starts at the tip of the big toe, ending connecting to the Spleen and linking to the Stomach. Foot Shaoyin starts at the sole of the foot, ending connecting to the Kidney and linking to the Bladder. Foot Jueyin starts at the hair on the big toe, ending connecting to the Liver and linking to the Gallbladder. Although Foot Three Yin are said to move from foot to abdomen, Taiyin ascends through the diaphragm, flanks the throat, and scatters under the tongue; Shaoyin ascends from the Kidney, flanks the root of the tongue; Jueyin ascends out of the forehead and meets the Du Mai at the vertex. Additionally, Hand Taiyin emerges horizontally from the Lung system under the armpit; Hand Shaoyin ascends from the Heart system to the Lung and emerges under the armpit; Hand Jueyin follows the chest, emerges from the hypochondrium, and reaches the axilla. This is what Qin Yue-ren (Bian Que) said: all Yin channels return after reaching the neck and chest. However, Jueyin further ascends to the vertex, because Jueyin is the end of Yin. This is done to show that Yin has no absolute end, just as the "fruit that remains uneaten" in the *I Ching* shows the meaning that Yin cannot be exhausted. However, the Yin and Yang in the *I Ching* refer to Qi, while Yin and Yang in the human body refer to Zang-Xiang (Visceral Manifestations). Qi is formless, while Zang-Xiang has substance; Qi is Yang, and substance is Yin. Does this mean the formless values Yang, and the substantial values Yin?
Collateral transmission circulates without stopping. Collaterals: are branches of the main channel, diverging to connect with the Twelve Channels. The pulse of the main channel: intersects with other channels via collaterals. Intersections of other channels also occur this way. Transmission circulates without pause. The Twelve Channels having collaterals: is like the Yangtze and Han rivers having tributaries (Tuo and Qian); collateral transmission to other channels is like tributaries diverting to other waters. Therefore, the branch of Hand Taiyin emerges from behind the wrist to the tip of the index finger, intersecting with Hand Yangming. The branch of Hand Yangming emerges from the Supraclavicular Fossa, ascending to flank the mouth and nose, intersecting with Foot Yangming. The branch of Foot Yangming diverges from the dorsum of the foot, emerging at the tip of the big toe, intersecting with Foot Taiyin. The branch of Foot Taiyin diverges from the Stomach, ascending through the diaphragm, pouring into the Heart, and intersecting with Hand Shaoyin. Hand Shaoyin directly intersects with Hand Taiyang from its own channel's Shaochong acupoint, without needing a branch, because the Ruler issues commands. The branch of Hand Taiyang diverges from the cheek, ascending to the inner canthus, intersecting with Foot Taiyang. The branch of Foot Taiyang diverges from the inner canthus, descending bilaterally to combine in the center of the eye, going down to the lateral side of the little toe, intersecting with Foot Shaoyin. The branch of Foot Shaoyin emerges from the Lung, pours into the Chest, and intersects with Hand Jueyin. The branch of Hand Jueyin follows from the palm, emerging from the tip of the ring finger, intersecting with Hand Shaoyang. The branch of Hand Shaoyang emerges from behind the ear, reaching the outer canthus, intersecting with Foot Shaoyang. The branch of Foot Shaoyang enters the nail bed of the big toe from the dorsum of the foot, emerging at the trichiasis area, intersecting with Foot Jueyin. The branch of Foot Jueyin diverges from the Liver, piercing through the diaphragm, ascending to pour into the Lung, and intersecting with Hand Taiyin.
Thus, channels: transport Qi and Blood, connect Yin and Yang, to nourish the body. Connecting the previous text to initiate the following meaning. The continuous circulation of channels: operates Qi and Blood, flows Yin and Yang, to nourish the human body. Not mentioning collaterals means citing channels to encompass them.
It begins at the Middle Jiao, pouring into Hand Taiyin and Yangming; Yangming pours into Foot Yangming and Taiyin; Taiyin pours into Hand Shaoyin and Taiyang; Taiyang pours into Foot Taiyang and Shaoyin; Shaoyin pours into Hand Jueyin (Heart Protector) and Shaoyang; Shaoyang pours into Foot Shaoyang and Jueyin; Jueyin returns to pour into Hand Taiyin. Beginning at the Middle Jiao, pouring into Hand Taiyin, ending at Foot Jueyin, this is one complete circuit of the channels around the body.
Its Qi often takes dawn (Pingdan) as the standard, flowing day and night within the hundred marks of the clepsydra, matching the heavens, ending and restarting. Qi refers to Ying Qi (Nutritive Qi). Standard refers to the cycle. Continuing from the previous text regarding channel circulation: it begins at the Middle Jiao, and its Qi often takes dawn as the standard. Ying Qi often takes the Yin hour of dawn as the standard, starting from the Middle Jiao to pour into Hand Taiyin, circulating sequentially; not mentioning Blood implies that where Qi goes, Blood follows, which is understandable. Within the hundred marks of the clepsydra, flowing day and night, matching the heavens: within one day and night of the clepsydra dripping one hundred marks, the circulation of channels in the human body has no end, operating identically to the heavens. The heavens complete one celestial circuit of three hundred and sixty-five and one-quarter degrees in one day and night. Human Ying and Wei Qi completes five circuits around the body; Qi moves through thirteen thousand five hundred breaths, pulses move eight hundred and ten zhang, completing one day and night, exactly at the Yin hour of the next day, reuniting at Hand Taiyin, matching the heavens, ending and restarting. Some say: day and night clepsydra marks vary in length, how should Ying Qi expansion and contraction be? However, although clepsydra marks differ in length, the fifty circuits around the body are evenly contained within, not expanding or contracting due to clepsydra marks. Right: Main text of this chapter, same as *Jinlan Xunjing*.