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Diagram of the Hand and Foot Meridians

Song of Hand and Foot Meridians:
The Hand Taiyang Small Intestine Meridian pairs with the Foot Taiyang Bladder Meridian; the Hand Yangming Large Intestine Meridian pairs with the Foot Yangming Stomach Meridian.
The Hand Shaoyang Sanjiao (Triple Burner) Meridian pairs with the Foot Shaoyang Gallbladder Meridian; the Hand Taiyin Lung Meridian pairs with the Foot Taiyin Spleen Meridian.
The Hand Shaoyin Heart Meridian pairs with the Foot Shaoyin Kidney Meridian; the Hand Jueyin Pericardium Meridian pairs with the Foot Jueyin Liver Meridian.

Song of Zang-Fu Organs Corresponding to Earthly Branches:
Zi (Rat) corresponds to the Kidney, Wu (Horse) to the Heart, Chen (Dragon) to the Bladder; Chou (Ox) to the Spleen, You (Rooster) to the Large Intestine, Xu (Dog) to the Small Intestine.
Wei (Goat) to the Lung, Si (Snake) to the Liver, Hai (Pig) to the Pericardium; Mao (Rabbit) to the Stomach, the Middle Jiao (Triple Burner) corresponds to Yin (Tiger), and Yin to the Gallbladder.

When Jueyin (Liver/Pericardium) Qi arrives, it manifests as abdominal urgency, flaccidity or contraction/tightness of tendons, pulling pain in the limbs, hypochondriac pain, vomiting, and diarrhea.
When Shaoyin (Heart/Kidney) Qi arrives, it manifests as sores and rashes, fever with aversion to cold, tremors, fear, confusion, sadness, inappropriate laughter, delirium, epistaxis, and bloody stools.
When Taiyin (Spleen/Lung) Qi arrives, it manifests as accumulation of fluid retention, stuffiness and obstruction, fullness in the middle jiao, cholera-like vomiting and diarrhea, heavy body with edema, and muscle flabbiness that does not rebound upon pressure.
When Shaoyang (Gallbladder/Sanjiao) Qi arrives, it manifests as sneezing, vomiting, sores, tinnitus, forceful vomiting with inability to eat, fright and restlessness, mental cloudiness, blurred vision, acute diarrhea, severe illness leading to sudden death.
When Yangming (Stomach/Large Intestine) Qi arrives, it manifests as nasal congestion and sneezing, floating deficiency with skin cracking and peeling, and diseases of the sacrum, yin region, thighs, knees, calves, and feet.
When Taiyang (Bladder/Small Intestine) Qi arrives, it manifests as difficulty in flexion and extension, lower back pain, nocturnal sweating, spasms, uncontrolled diarrhea, or constipation/inability to urinate. These are diseases caused by the Six Qi (Wind, Cold, Summer-heat, Dampness, Dryness, Fire).

According to the principles of the classics, excessive pathogenic factors, stagnation and retaliation, and the interactions between host and guest Qi (whether Shao or Tai) all lead to these ailments. The depth of pathogenic invasion varies, depending on an individual's constitutional endowment and their ability to avoid and shield against pathogens.
Fundamentally, humans are born from the Qi of the Five Elements and their lifespan is determined by the numbers of the Five Elements. If one regulates daily life and nourishes the body, avoiding pathogens and preserving righteous Qi, one will not suffer premature death. However, internal constraints from the Seven Emotions (Joy, Anger, Worry, Thought, Sadness, Fear, Fright) and external invasions by the Six Qi lead to various diseases and hundred illnesses. Furthermore, chasing fame and profit, indulging in desires, overworking, irregular eating and drinking, exposure to extreme temperatures, venturing into wind and rain, violating taboos, and damaging one's vital spirit—considering these factors, is premature death merely a matter of fate? Ultimately, it is attributable to oneself.
The Classics state: "Not knowing how to maintain fullness [of essence], failing to regulate the spirit according to time, seeking only momentary heart-desires, and going against the joys of life—this is what is meant."

Generally, Heavenly pathogenic Qi, when contracted, harms the Five Zang Organs; Cold and Heat from food and water, when contracted, harm the Six Fu Organs; Dryness and Dampness, when contracted, harm the skin, flesh, sinews, and vessels. Moreover, excessive Joy and Anger damage Qi, while Cold and Heat damage the Form. Thus, it is known that the variations in disease generation are also due to oneself. Or, encountering a year of deficient annual luck, losing the harmony of the season, or meeting the emptiness of the moon phase, the pathogenic Qi becomes even stronger; contracting pathogens again leads to critical illness. Nevertheless, when Luck cycles interact, harmony arises from mutual generation and interaction, while disease arises from disharmony. In cases of epidemic seasonal Qi, where an entire province or county falls ill regardless of age or severity, this is indeed due to the movement of Qi. However, if one's True Yuan Qi is substantial, daily routines are regular, and movements do not involve reckless exposure, even during epidemics, the illness will be mild. Therefore, the sages possess methods for health preservation and spiritual cultivation.

Some may wonder what relation there is between the Heaven's Five Movements and Six Qi and human illness. It is because the Five Zang Organs correspond to the Five Elements of Heaven and Earth. The Qi of Yin and Yang changes according to its expansion, contraction, decline, and prosperity. Wang Bing believed that although Heaven distributes Qi, it does not exceed the scope of the Five Elements; since humans exist within this Qi, how could they not correspond to the Way of Heaven? Thus, following the rise and fall of Yin and Yang in Luck is a natural principle. However, many illnesses are indeed induced by the Five Movements and Six Qi. The Classics also state: "Cold contracted in winter leads to warm diseases in spring; Wind contracted in spring leads to undigested diarrhea in summer; Summer-heat contracted in summer leads to malaria in autumn; Dampness contracted in autumn leads to cough in winter." Pathogens affecting the four seasons can all cause disease. Additionally, the Qi of the four directions differs, causing different diseases. Hence, the Classics discuss "Different Methods and Appropriate Prescriptions" to understand the specific conditions of disease onset. Or, if a year has illness not caused by the annual Qi, one must investigate the contracted pathogens, physical signs, symptoms, and pulse conditions; it is not necessarily entirely due to Luck. Physicians must clarify this to avoid being dogmatic about Luck theory.

The Song states:
Jueyin diseases involve tendon flaccidity, contraction, abdominal urgency, limb pulling, hypochondriac pain, vomiting, and diarrhea.
Shaoyin diseases involve chills and fever, tremors, rashes and sores, fright, confusion, sadness, inappropriate laughter, delirium, and epistaxis.
Taiyin diseases involve fluid retention, middle-jiao fullness and obstruction, heavy body, edema, and distinct cholera-like symptoms.
Shaoyang diseases involve throat bi, sneezing, vomiting, sores, tinnitus, forceful vomiting, fright, restlessness, and convulsions.
Acute diarrhea, mental cloudiness, blurred vision, severe illness leading to sudden death.
Yangming diseases involve nasal congestion, sneezing, skin floating and cracking, and clear-cut diseases of the sacrum, yin region, thighs, and feet.
Taiyang diseases involve nocturnal sweating, difficulty in flexion and extension, uncontrolled diarrhea or constipation, and severe lower back pain.