马云。凡内经全书之经络。皆自此而推之耳。
禁脉 马云。按当作禁服。本经第四十八禁服篇云。凡刺之理。经脉为始。营其所行。知其度
量。内刺五脏。外刺六腑。则此篇数语。乃出于禁服篇也。张志同。
营其所行 张云。言经络之营行也。简案、营与制对言。疑非营行之义。营、度也。见玉篇。
当以此释之。
先成精 张云。精者人之水也。万物之生。其初皆水。故易曰。天一生水。道家曰。水是三戈
之母。精为元气之根。本神篇曰。故生之来谓之精。决气篇曰。两神相搏。合而成形。常先身生。是谓精。故
人始生。先成精也。
精成而脑髓生 张云。精藏于肾。肾通于脑。脑者阴也。髓者骨之充也。诸髓皆属于脑。故精成而
后脑髓生。
骨为干 张云。犹木之有干。土之有石。故能立其身。
脉为营 马云。犹将之营。史记云。以师兵为营卫。张云。脉络经营一身。故血气周流不息。
筋为刚 张云。筋力刚劲。故能约束骨骼。动作强健。
肉为墙 张云。肉象墙垣。故能蓄藏血气。志云。肉生于土。犹城墙之外卫也。
谷入于胃 脉道以通 张云。前言成形始于精。此言养形在于谷。如营卫生会篇曰。人受气
于谷。谷入于胃。以传于肺。五脏六腑皆以受气。其清者为营。浊者为卫。故脉道通。血气行。此经脉之谓。
明经脉之道。则可以决死生。处百病。调虚实。施治疗矣。
筋脉之始生 筋、诸本作经。当改。
起于中焦 马云。起、发也。中焦者中脘也。在脐上
四寸。杨 针灸集书云。起者兴也。发也。简案、铜人注。高承德云。中焦乃脐中也。此说甚异。张云。愚按
此十二经者。即营气也。营行脉中。而序必始于肺经者。以脉气流经。经气归于肺。肺朝百脉。以行阴阳。而
五脏六腑皆以受气。故十二经以肺经为首。循序相传。尽于足厥阴肝经。而又传于肺。终而复始。是为一周。
下络大肠 马云。络、犹兜也。如今人横线为络而兜物也。张云。络、联系也。当任脉水分穴之
分。肺脉络于大肠。以肺与大肠为表里也。按、十二经相通。各有表里。凡在本经者皆曰属。以此通彼者皆曰
络。故在手太阴。则曰属肺络大肠。在手阳明。则曰属大肠络肺。彼此互更。皆以本经为主也。下文十二经皆
仿此。
还循胃口 张云。还、复也。循、巡绕也。自大肠而上复循胃口。滑氏十四经发挥云。胃口。胃上下
口也。胃上口。在脐上五寸上脘穴。下口。在脐上二寸下脘穴之分也。铜人注云。胃口谓胃之上口。贲门之位也。
上膈属肺 滑氏云。属、会也。膈者隔也。凡人心下有膈膜。与脊胁周回相着。所以遮隔浊气。
不使上熏于心肺也。张云。属者所部之谓。
从肺系横出腋下 滑氏云。肺系谓喉咙也。喉以候气。下接于肺。肩下胁上际曰腋。自肺脏循
肺系出而横行。循胸博第四行之中府云门。以出腋下。
内 滑氏云。膊下对腋处为 。肩肘之间也。张云。膊之内侧。上至腋。下至肘。嫩软白肉曰
。天府侠白之次也。 、儒软二音。又奴刀、奴到二切。简案、 、广韵臂节。那到切。
行少阴心主之前 张云。少阴心经也。心主。手厥阴
经也。手之三阴。太阴在前。厥阴在中。少阴在后也。
下肘中循臂内 上骨下廉入寸口 铜人注云。肘中。尺泽穴分也。上骨。谓臂之上骨也。经渠
穴在此寸口中。（甲乙经渠在寸口陷者中）杨 云。肘、臂节也。 尽处为肘。臂者。要旨论云。肘下为臂。
上骨者。谓臂之上骨也。廉者。边也。滑氏云。肘以下为臂。廉、隅也。边也。手掌后高骨旁动脉为关。关前
动脉为寸口。楼氏纲目云。 下掌上名曰臂。臂有二骨。今太阴脉循臂上骨之下廉也。张云。膊臂之交曰肘中。
穴名尺泽。肘以下为臂内。内、侧也。行孔最、列缺、经渠、之次骨掌后高骨也。下廉。骨下侧也。寸口。关
前动脉也。即太渊穴处。简案、据张注。上字上声。非也。寸口通寸关尺而言。诸注以寸部释之。失古义矣。
上鱼循鱼际 滑氏云。掌骨之前。大指本节之后。其肥肉隆起处。统谓之鱼。鱼际则其间之穴名也。
大指之端 滑氏云。出大指之端。至少商穴而终也。端、杪也。张云。端、指尖也。
其支者（止）出其端 铜人注云。针经曰。支而横者为络。此手太阴之络。别走阳明者也。穴
名列缺。张云。支者如木之有枝。此以正经之外。而复有旁通之络也。臂掌之交曰腕。此本经别络。从腕后上
侧列缺穴。直出次指之端。交商阳穴而接乎手阳明经也。
黄帝曰 肺 手太阴也 诸本无此八字。原文本于类经。宜删去。
是动 张云。动、言变也。变则变常而为病也。如阴阳应象大论曰。在变动为握、为哕、之类。
即此之谓。
膨膨 铜人注云。谓气不宣畅也。马云。俗云膨 。胀论曰。肺胀者。虚满而喘咳。
缺盆中痛 张云。缺盆虽十二经之道路。而肺为尤近。故肺病则痛。
瞀 铜人注云。太素注曰。瞀、低目也。马云。交两手而掣瞀。张云。木痛不仁也。志云。目垂
貌。简案、玉篇。目不明貌。又楚辞九章。中闷瞀之 。注。烦乱也。诸注俱误。
臂厥 铜人注云。肘前曰臂。气逆曰厥。
是主肺所生病者 马云。是皆肺经所生之病耳。按、难经二十二难。以是动为气。所生为血。即
动生二字。分为气血。乃难经之臆说耳。张云。按二十二难云云。若乎近理。然细察本篇之义。凡在五脏。则
各言脏所生病、凡在六腑。则或言气、或言血、或脉、或筋、或骨、或津液。其所生病。本各有所主。非以血
气二字。统言十二经者也。难经之言。似非经旨。志云。是动者病因于外。所生者病因于内。凡病有因于外者。
有因于内者。有因于外而及于内者。有因于内而及于外者。有外内之兼病者。本篇统论脏腑经气。故曰肺。手
太阴之脉。曰是动。曰所生。治病者。当随其所见之证。以别外内之因。又不必先为是动。后及所生。而病证之
毕具也。简案、马以此一句为结文。张则按下节为解。杨 则肺下为句。盖是动所生。其义不明晰。亦未知孰是。
喘渴 甲乙铜人作喘喝。张云。渴、当作喝。声粗急也。
臂内前廉痛厥掌中热 张。厥一字句。马志。痛下句。铜人无厥字。
风寒汗出中风 张云。肺主皮毛。而风寒在表。故汗出中风。简案、气盛有余。谓肺脏气盛而有
余。非外感邪气之盛也。而云风寒汗出中风。则似肺脏气盛而有余者。必病
风寒汗出中风。此必理之所无。或恐六字衍文。诸家顺文诠释。未曾有疑及者何。
小便数而欠 铜人注云。数、频也。欠、少也。言小便频而少也。马云。小便频数而发之为欠。
母病及肾。简案、欠、呵欠也。宣明五气篇云。肾为欠。马注为是。
溺色变 甲乙注云。一作卒遗失无变。马云。邪及子。张云。金衰则水涸。故溺色变而黄赤。志
云。气虚而不化也。
盛则泻之（止）以经取之 张云。盛泻虚补。虽以针言。药亦然也。热则疾之。气至速也。寒则
留之。气至迟也。陷下则灸之。阳气内衰。脉不起也。不盛不虚。以病有不因血气之虚实。而惟逆于经者。则
当随经所在。或饮药、或刺灸、以取之也。下文诸经之治。义与此同。
盛者（止）小于人迎也 张云。寸口主阴。肺为大肠之脏。手太阴经也。故肺气盛者。寸口大三
倍于人迎。虚则反少也。人迎者。足阳明之动脉。在结喉旁一寸五分。乃三阳脉气所至也。阴阳别篇曰。三阳
在头。三阴在手者。其义即此。下同。简案、何梦瑶医编云。人迎脉。恒大于两手寸脉数倍。从无寸口反大于
人迎者。今验之此言。殆信矣。
起于大指次指之端 端下。甲乙有外侧二字。铜人作内侧。误。张云。即食指之端也。穴名商阳。
循指上廉 张云。上廉。上侧也。凡经脉阳行于外。阴行于内。后诸经皆同。循指上廉。二间三间也。
合谷 张云。穴名。两骨。即大指次指后歧骨间也。俗名虎口。
两筋之中 张云。腕中上侧。两筋陷中。阳溪穴也。
循臂上廉入肘外廉 滑氏云。自阳溪而上循臂上廉之偏历、温溜、下廉。上廉、三里。入肘外廉
之曲池。
上 外前廉 上甲乙铜人有循字。张云。行肘 五里臂 也。
骨 杨 云。 、肩前也。肩端两骨间为 骨。张云。肩端骨罅为 骨。以上肩 巨骨也。 、隅同。
柱骨之会上 铜人注云。气腑论注曰。柱骨之会。乃天鼎穴也。在颈缺盆上直扶突气舍后。同身
寸之半寸是也。杨 云。要旨曰。脾上际会处为三柱骨。此经自肩 穴。上出柱骨之上。张云。肩背之上。颈
项之根。为天柱骨。六阳皆会于督脉之大椎。是为会上。简案、气腑论。手阳明脉气所发。柱骨之会各一。又
气穴论。大椎上两旁各一柱骨会上。乃大椎两旁。必有本经之穴。其名今无考。铜人注为天鼎。非也。
下入缺盆 杨 云。经曰。胸两旁高处为膺。膺上横骨为巨骨。巨骨上为缺盆。志云。缺盆在结
喉两旁之高骨。形圆而踝。如缺盆然。
属大肠 滑氏云。当天枢之分会。属于大肠。
上颈贯颊 甲乙作直上至颈贯颊六字。滑氏云。头茎为颈。耳以下曲处为颊。自缺盆上行于颈。
循天鼎、扶突、上贯于颊。
入下齿中 发挥。齿下补缝字。杨 云。口内前小者为齿。大者为牙。滑氏云。既入下齿缝中。
复出夹两口吻。相交于人中之分。
人中 张云。即督脉之水沟穴。由人中而左右互交上挟鼻孔者。自禾 以交于迎香穴也。简案、
老子释略云。鼻为天门。口为地户。天地之间。人中是也。
大肠手阳明也 诸本无此六字。当删。下并同。
颈肿 颈、甲乙作颊。铜人作 。注云。 谓准之秀
骨也。并非。
是主津液所生病者 张云。大肠与肺为表里。肺主气。而津液由于气化。故凡大肠之或泄或秘。
皆津液所生之病。而主在大肠也。志云。大肠传导水谷。变化精微。故主所生津液。病则津液竭而火热盛。故
为目黄、口干、 衄、喉痹、诸证。
衄 铜人注云。王 曰。鼻中水出曰 。血出曰衄。
寒栗不复 张云。不易温也。铜人注云。栗、战也。
起于鼻之交 中 甲乙铜人及十四经发挥。并无之字。当是衍文。滑氏云。 、鼻茎也。（案出
说文）鼻山根为 。足阳明起于鼻两旁迎香穴。由是而上。左右相交于 中。铜人注云。两目之间。鼻凹深处
谓之 中。张云。交 。其脉左右互交也。简案、张注非是。
旁纳太阳之脉 纳、甲乙千金铜人发挥马志并作约。铜人注云。足太阳起于目 。（案睛明穴）而
阳明旁行约之。张云。纳、入也。简案、纳作约为是。太阳甲乙作大肠。
下循鼻外 滑氏云。历承泣、四白、巨 。
入上齿中 入上。甲乙马志作上入。
挟口环唇 马云。环出挟口两吻地仓。环绕唇下。
下交承浆 铜人注云。承浆。穴名也。在颐前唇下宛宛中。滑氏云。下左右相交于承浆之分也。
简案、刘熙释名云。口下曰承浆。承水浆也。（承水浆也今本作浆水也三字据太平御览引改）
颐 滑氏云。腮下为颔。颔中为颐。
大迎 铜人注云。在曲颔前。同身寸之一寸二分陷者中。
颊车 铜人注云。谓颊之牙车也。在耳下曲颊之端陷中。释名云。颐、养也。动于下。止于上。上下咀物以养
人也。辅车。其骨强。所辅持口也。或曰牙车。牙所载也。或曰颔车。颔、含也。口含物之车也。或曰颊车。亦
所以载物也。或曰 车。 鼠之食积于颊。人食似之。故取名也。凡系于车。皆取在下载上物也。
上耳前 张云。下关也。
客主人 铜人注云。在耳前起骨开口有空虚。简案、客主人诸书属足少阳经。特外台为本经穴。似是。
循发际至额颅 滑氏云。循发际行悬厘颔厌之分。经头维会于额颅之神庭。囟前为发际。发际前为额颅。
其支者 发挥集书。支下有别字。汪云。此乃正经。何以反属支脉。
下人迎循喉咙 铜人注云。人迎在结喉两旁大脉动应手是也。滑氏云。循喉咙、历水突、气舍、入
缺盆。简案、忧恚无言篇云。咽喉者。水谷之道也。喉咙者。气之所上下者也。
缺盆 张云。本经穴也。甲乙云。在肩上横骨陷者中。
属胃络脾 张云。胃与脾为表里也。此支自缺盆入内下膈。当上脘中脘之分。属胃络脾。
下乳内廉 张云。从缺盆、下行、气户、等穴。（案指库房屋翳膺窗）以至乳中。乳中。根也。
下挟脐 马云。不容、承满、梁门、关门、太乙、滑肉门。下挟脐。历天枢、外陵、大巨、水道、
归来、诸穴。而入气冲中。
气街 铜人发挥。街、作冲。铜人注云。在股下挟两旁。相去同身寸之四寸鼠鼷上。或云在毛际两
旁鼠鼷上。乃三焦之道路。故云气冲。或曰在归来下。同身寸之一寸。汪云。卫气篇云。胸气有街。腹气有街。
头气有街。胫气有街。
街、犹路也。
Ma Yun said: The meridian theory in the entire *Neijing* is deduced from this section.
Forbidden Pulse (Jinmai): Ma Yun stated: It should be read as "Forbidden Service" (Jinfu). In Chapter 48 of this classic, "Jinfu," it says: "The principles of acupuncture begin with the meridians. One must understand their circulation and know their measurements. Internally, one punctures the five zang organs; externally, one punctures the six fu organs." Therefore, these few sentences in this chapter originate from the "Jinfu" chapter. Zhang Zhicong commented:
Circulating its course (Ying qi suo xing): Zhang Yun stated: This refers to the circulation of the meridians. Jian'an noted: Ying contrasts with Zhi (control/regulation); it is suspected not to mean "circulation." "Ying" means measurement, as seen in the *Yu Pian*. This interpretation should be adopted.
First, Essence (Jing) is formed: Zhang Yun stated: Essence is the water of humans. The life of all things begins with water. Thus, the *I Ching* says: "Heaven generates Water One." The Daoists say: "Water is the mother of all things." Essence is the root of Yuan Qi (Original Qi). The "Ben Shen" chapter states: "That which comes at birth is called Essence." The "Jue Qi" chapter states: "When two spirits interact, they combine to form a shape, existing prior to the body; this is called Essence." Therefore, when a human first forms, the Essence is formed first.
After Essence is formed, Brain Marrow (Nao Sui) is generated: Zhang Yun stated: Essence is stored in the Kidney, and the Kidney connects to the Brain. The Brain is Yin. Marrow fills the bones. All marrow belongs to the Brain; thus, after Essence is formed, Brain Marrow is generated.
Bones are the trunk (Gan): Zhang Yun stated: Just as trees have trunks and earth has stones, so can the body stand upright.
Vessels (Mai) are for circulation (Ying): Ma Yun stated: Like the encampment of a general. The *Shiji* says: "Using troops as an encampment guard." Zhang Yun stated: Vessels manage the whole body, so that Qi and Blood flow continuously without cessation.
Tendons (Jin) are rigid (Gang): Zhang Yun stated: Tendons possess rigid strength, thereby constraining the bones and enabling vigorous movement.
Flesh (Rou) is the wall: Zhang Yun stated: Flesh resembles a city wall, thereby storing Qi and Blood. The *Zhi* text states: Flesh is born of Earth, just as the outer defense of a city wall.
Grain enters the Stomach, and the vessel pathways become unobstructed: Zhang Yun stated: The preceding text states that formation begins with Essence; this text states that nourishing the form depends on Grain. As the "Ying Wei Sheng Hui" chapter says: "Humans receive Qi from Grain. Grain enters the Stomach and transmits to the Lung. The five zang and six fu organs all receive Qi. The clear part becomes Ying (Nutritive) Qi, and the turbid part becomes Wei (Defensive) Qi." Thus, the vessel pathways are open, and Qi and Blood circulate. This is the meaning of the meridians. Understanding the way of the meridians allows one to determine life and death, treat the hundred diseases, regulate deficiency and excess, and apply treatment.
The beginning generation of tendons and vessels: "Tendon" (Jin), in various editions, is written as "Meridian" (Jing), and should be corrected.
Originating from the Middle Jiao: Ma Yun stated: Originating means arising. The Middle Jiao is located at the Zhongwan point, four cun above the umbilicus. Yang's *Zhenjiu Jishu* states: Originating means rising or arising. Jian'an noted: The commentary in the *Tongren* by Gao Chengde states: The Middle Jiao is the center of the umbilicus. This view is very strange. Zhang Yun stated: I observe: These twelve meridians are the Ying Qi. Ying circulates within the vessels, yet the sequence must begin with the Lung Meridian because the pulse Qi flows through the meridians, and meridian Qi returns to the Lung. The Lung governs all vessels and circulates Yin and Yang, so that the five zang and six fu organs all receive Qi. Therefore, the twelve meridians start with the Lung Meridian, transmit in order, end at the Foot-Jueyin Liver Meridian, and then transmit back to the Lung, completing a cycle.
Descending and connecting to the Large Intestine: Ma Yun stated: Connecting (Luo) is like兜 (兜着/encircling). Like people using horizontal lines to make nets to hold objects. Zhang Yun stated: Luo means connection. It should be at the division of the Ren Mai's Shuifen point. The Lung Meridian connects to the Large Intestine because the Lung and Large Intestine are exterior-interior pairs. Observation: The twelve meridians interconnect, each having an exterior-interior relationship. Those belonging to the primary meridian are called "Shu" (Belong); those extending to another are called "Luo" (Connect). Thus, in the Hand-Taiyin, it says "Shu Lung, Luo Large Intestine"; in the Hand-Yangming, it says "Shu Large Intestine, Luo Lung." They alternate, always taking the primary meridian as the main reference. The following twelve meridians follow this pattern.
Returning to circulate the stomach opening: Zhang Yun stated: Returning means going back. Circulate means to patrol around. From the Large Intestine, it goes up and again circles the stomach opening. Hua Shi's *Fourteen Meridian Exposition* states: Stomach opening refers to the upper and lower openings of the Stomach. The upper opening is at the Shangwan point, five cun above the umbilicus; the lower opening is at the Xiawan point, two cun above the umbilicus. The *Tongren* commentary states: Stomach opening refers to the upper opening of the Stomach, the position of the Cardia.
Ascending through the diaphragm to belong to the Lung: Hua Shi stated: Belong means to meet. Diaphragm means to separate. Everyone has a diaphragm below the heart, connected around the spine and ribs, used to separate turbid Qi and prevent it from steaming upward to the Heart and Lung. Zhang Yun stated: Belong refers to the region governed by.
From the Lung system, it emerges horizontally under the armpit: Hua Shi stated: The Lung system refers to the throat. The throat receives Qi and connects downward to the Lung. The area below the shoulder and above the rib is called the axilla. From the Lung organ, following the Lung system, it exits and moves horizontally, passing through the Zhongfu and Yunmen points in the fourth row of the chest, and then emerges under the armpit.
Nao (Upper Arm Inner Side): Hua Shi stated: The area opposite the armpit below the shoulder is Nao. Between the shoulder and elbow. Zhang Yun stated: The inner side of the upper arm, from the armpit above to the elbow below, the tender white flesh is called Nao. Next to the Tianfu and Xiabai points. Nao is pronounced ru-ruan (two sounds). Also cut as nu-dao and nu-dao. Jian'an noted: Nao, in the *Guangyun*, is explained as the arm joint, cut na-dao.
Passing before the Shaoyin Heart and Jueyin Pericardium: Zhang Yun stated: Shaoyin Heart Meridian. Xin Zhu (Heart Master) refers to the Hand-Jueyin Pericardium Meridian. Of the three Yin meridians of the hand, Taiyin is anterior, Jueyin is middle, and Shaoyin is posterior.
Descending through the elbow, circulating along the inner arm below the upper bone, entering the Cunkou: The *Tongren* commentary states: Elbow center is the location of the Chize point. Upper bone refers to the upper bone of the arm. Jingqu point is here. In the Cunkou. (*Jiayi Jing* states Jingqu is in the depression of the Cunkou). Yang Shi stated: Elbow is the arm joint. The end of the arm is the elbow. The arm, according to the *Yaozhi Lun*: Below the elbow is the arm. Upper bone refers to the upper bone of the arm. Lian means edge. Hua Shi stated: Below the elbow is the arm. Lian means corner, edge. The artery next to the high bone behind the palm is Guan. The artery before Guan is Cunkou. Lou Shi's *Gangmu* states: Below Nao, on the palm is called Bi. The arm has two bones; currently, the Taiyin meridian circulates below the lower edge of the upper bone of the arm. Zhang Yun stated: The junction of the upper arm and forearm is called Zhouzhong, the acupoint name is Chize. Below the elbow is the inner arm. Nei means side. Passing through Kongzui, Lieque, Jingqu, at the lower edge of the high bone behind the palm. Xia Lian means the lower side of the bone. Cunkou is the artery before Guan, i.e., the Taiyuan point. Jian'an noted: According to Zhang's note, the character "Shang" (upper) should be pronounced with the rising tone, which is incorrect. Cunkou generally refers to the Cun, Guan, and Chi positions. The commentators interpreting it only as the Cun position lost the ancient meaning.
Ascending to the Fish, following the Yuji: Hua Shi stated: Before the metacarpal bone, behind the proximal phalanx of the thumb, the fleshy protrusion is collectively called the Fish. Yuji is the name of the acupoint in between.
At the tip of the thumb: Hua Shi stated: Emerging from the tip of the thumb, ending at the Shaoshang point. Duan means tip. Zhang Yun stated: Duan means fingertip.
Its branch (stops), emerging from its tip: The *Tongren* commentary states: The *Zhenjing* says: "Branching and moving horizontally constitutes a Luo vessel." This is the Luo vessel of the Hand-Taiyin Lung Meridian, diverging to the Yangming Meridian. The acupoint is named Lieque. Zhang Yun stated: A branch is like a twig on a tree. This is a collateral vessel that passes laterally outside the regular meridian. The junction of the arm and palm is called the wrist. This primary meridian's collateral vessel originates from the Lieque point on the upper lateral side behind the wrist, goes straight out to the tip of the index finger, intersects at the Shangyang point, and connects to the Hand-Yangming Large Intestine Meridian.
Yellow Emperor said: Lung, Hand-Taiyin: These eight characters are absent in various editions. The original text derives from *Leijing* and should be deleted.
Is Active (Shi Dong): Zhang Yun stated: Dong means change. Change means deviating from normal to become disease. As the "Yinyang Yingxiang Dalun" says: "In movement, it manifests as grasping, hiccups," etc. This is what is meant.
Pengpeng (Distended/Bloating): The *Tongren* commentary states: Refers to Qi not flowing freely. Ma Yun: Colloquially called bloating. The "Zhang Lun" says: Lung distension involves empty fullness, panting, and coughing.
Pain in the Quepen: Zhang Yun stated: Although Quepen is a pathway for the twelve meridians, it is particularly close to the Lung; therefore, Lung disease causes pain there.
Mao (Blurred vision/Dizziness): The *Tongren* commentary states: The *Tai Su* commentary says: Mao means lowering the eyes. Ma Yun: Crossing hands and pulling Mao. Zhang Yun: Numbness and lack of sensation. The *Zhi* text states: Appearance of drooping eyes. Jian'an noted: *Yu Pian*: Appearance of unclear vision. Also, *Chu Ci · Nine Chapters*: "Zhong men mao zhi chachi." Commentary: Confused and restless. All previous commentaries are wrong.
Bi Jue (Arm Jue): The *Tongren* commentary states: The front of the elbow is called Nao. Reversal of Qi is called Jue.
These are the diseases produced by the Lung: Ma Yun: These are all diseases generated by the Lung Meridian. Observation: *Nanjing · Chapter 22* considers "Shi Dong" as Qi and "Suo Sheng" as Blood. Dividing the characters Dong and Sheng into Qi and Blood is merely a speculative theory of the *Nanjing*. Zhang Yun stated: Regarding the statement in Chapter 22, it seems reasonable. However, carefully observing the meaning of this chapter, for the five zang organs, it discusses diseases produced by each zang; for the six fu organs, it mentions Qi, Blood, vessels, tendons, bones, or fluids respectively. The diseases they produce are inherently specific to each, not universally summarized by the terms Qi and Blood for the twelve meridians. The words of the *Nanjing* seem contrary to the intent of the classic. The *Zhi* text states: "Shi Dong" diseases originate externally; "Suo Sheng" diseases originate internally. Diseases can originate externally, internally, extend from external to internal, from internal to external, or involve both. This chapter comprehensively discusses zang-fu meridian Qi, hence it states the Lung Hand-Taiyin Meridian has "Shi Dong" and "Suo Sheng." When treating diseases, one should distinguish the external and internal causes based on the observed symptoms, without necessarily starting with "Shi Dong" and then moving to "Suo Sheng" for the disease presentation to be complete. Jian'an noted: Ma takes this sentence as a concluding remark. Zhang interprets it following the next section. Yang takes "below the Lung" as the sentence break. Generally, the meanings of "Shi Dong" and "Suo Sheng" are not clear, and it is unknown who is correct.
Panting and Thirst: *Jiayi Jing* and *Tongren* write "Chuan He". Zhang Yun: He should be written instead of Ke, meaning coarse and urgent voice.
Pain in the anterior edge of the inner arm, Jue, heat in the palm: Zhang: Jue is a separate sentence. Ma and Zhi: Sentence after Pain. *Tongren* lacks the character Jue.
Wind-Cold, sweating, Wind Strike: Zhang Yun: The Lung governs skin and hair, and wind-cold is on the exterior, hence sweating and wind strike. Jian'an: "Qi excess and surplus" refers to the Lung organ's Qi being excessive and surplus, not the abundance of exogenous pathogenic factors. To say wind-cold, sweating, and wind strike implies that those with Lung Qi excess and surplus must suffer from wind-cold, sweating, and wind strike. This is logically impossible. It is feared these six characters are interpolations. Commentators have smoothed the text without suspicion, why?
Frequent urination and yawning: The *Tongren* commentary states: Shu means frequent. Qian means less. Speaking of frequent but scanty urination. Ma Yun: Frequent urination leads to yawning. Mother disease affecting the Kidney. Jian'an: Qian means yawning. The "Xuanming Wuqi" chapter states: The Kidney is associated with yawning. Ma's note is correct.
Change in urine color: *Jiayi* commentary states: Alternatively, sudden loss without change. Ma Yun: Pathogen affects the son. Zhang Yun: Metal deficiency leads to water drying up, hence urine color changes to yellow-red. The *Zhi* text states: Qi deficiency fails to transform.
Excess is drained (stop), taken via the meridian: Zhang Yun: Excess is drained, deficiency is tonified. Although spoken of needles, medicine is the same. Heat is treated quickly, Qi arrives fast. Cold is retained, Qi arrives slowly. Sunken/depressed conditions are moxa-ed, Yang Qi is internally deficient, the pulse does not rise. Neither excess nor deficiency: Because some diseases do not depend on the deficiency or excess of Qi and Blood, but solely on reversal within the meridians, one should take them according to the meridian location, either by drinking medicine or using acupuncture/moxibustion. The treatment principles for the subsequent meridians are identical to this.
Excess (stop), smaller than the Renying: Zhang Yun: Cunkou governs Yin. The Lung is the zang organ of the Large Intestine, the Hand-Taiyin Meridian. Therefore, when Lung Qi is excess, the Cunkou is three times larger than the Renying. Deficiency is conversely smaller. Renying is the arterial pulse of the Foot-Yangming, located 1.5 cun lateral to the Adam's apple, where the Qi of the Three Yang meridians reaches. The "Yinyang Bie" chapter states: Three Yang at the head, Three Yin at the hands; the meaning is exactly this. Same below. Jian'an: He Mengyao's *Yibian* states: The Renying pulse is constantly several times larger than the Cun pulses of both hands; never has the Cunkou been larger than the Renying. Verifying this statement now, it seems credible.
Originating from the tip of the second finger of the hand: Below "tip", *Jiayi* has the characters "outer side". *Tongren* writes "inner side", which is incorrect. Zhang Yun: That is the tip of the index finger. The acupoint name is Shangyang.
Following the upper edge of the finger: Zhang Yun: Upper edge means the upper side. For all meridians, Yang circulates on the exterior, Yin on the interior; this applies to subsequent meridians as well. Following the upper edge of the finger refers to the Erjian and Sanjian points.
Hegu: Zhang Yun: Acupoint name. Two bones, specifically the space between the metacarpals of the thumb and index finger. Commonly known as the tiger's mouth.
Between the two tendons: Zhang Yun: Upper lateral side of the wrist, in the depression between the two tendons, is the Yangxi point.
Following the upper edge of the arm, entering the outer edge of the elbow: Hua Shi stated: From Yangxi upwards along the upper edge of the arm: Pianli, Wenliu, Xialian, Shanglian, Liashi, entering the outer edge of the elbow at Quchi.
Ascending to the anterior edge of the outer Nao: Ascending, *Jiayi* and *Tongren* have the character "Xun" (follow). Zhang Yun: Circulating through the Zhou Nao Wuli and Bi Nao.
Nao Bone: Yang Shi stated: Nao is the front of the shoulder. The space between the two bones at the shoulder end is the Nao bone. Zhang Yun: The gap in the bone at the shoulder end is the Nao bone. Above are Jianyu and Jugu. Nao is synonymous with Yu.
Meeting at the Pillar Bone: The *Tongren* commentary states: The commentary on the "Qifu Lun" says: The meeting at the Pillar Bone is the Tianding point. Located directly behind Futu and Qishe, half a cun above the neck and Quepen, measured in body-inch. Yang Shi stated: The *Yaozhi* states: The place where the spleen meets is the three pillar bones. This meridian emerges above the pillar bone from the Jianyu point. Zhang Yun: Above the shoulder and back, at the root of the neck, is the Tianzhu bone. All Six Yang meridians meet at the Dazhui of the Du Meridian; this is the meeting place. Jian'an: The "Qifu Lun" states: Points emitted by the Hand-Yangming meridian Qi, one at the meeting of the pillar bone. Also, the "Qixue Lun" states: On both sides of Dazhui, one at the meeting of the pillar bone above, meaning on both sides of Dazhui, there must be points of this meridian, but their names cannot be verified today. The *Tongren* commentary identifies it as Tianding, which is incorrect.
Descending into the Quepen: Yang Shi stated: The classic states: The high places on both sides of the chest are Ying. The transverse bone above Ying is Jugu. Above Jugu is Quepen. The *Zhi* text states: Quepen is the high bone on both sides of the Adam's apple, round and angular, resembling a missing basin.
Belonging to the Large Intestine: Hua Shi stated: At the division of Tianshu, it belongs to the Large Intestine.
Ascending the neck and piercing the cheek: *Jiayi* writes "straight up to the neck and piercing the cheek" as six characters. Hua Shi stated: The stem of the head is the neck. The curved area below the ear is the cheek. Ascending from Quepen to the neck, following Tianding and Futu, it pierces upward into the cheek.
Entering the lower teeth: *Fahui* adds the character "feng" (gap/cleft) after teeth. Yang Shi stated: Small ones inside the mouth are teeth, large ones are molars. Hua Shi stated: After entering the lower tooth gaps, it emerges again flanking the corners of the mouth, intersecting at the division of the Renzhong.
Renzhong: Zhang Yun: This is the Shuigou point of the Du Meridian. From Renzhong, crossing left and right, ascending to flank the nostrils, from Heliao it intersects with the Yingxiang point. Jian'an: *Laozi Shilüe* states: The nose is the Heavenly Gate, the mouth is the Earthly Door. Between Heaven and Earth is Renzhong.
Large Intestine, Hand-Yangming: These six characters are absent in various editions and should be deleted. The same applies below.
Swelling of the neck: Neck, *Jiayi* writes Jia (cheek). *Tongren* writes Qiu. Commentary states: Qiu refers to the prominent bone of the nose bridge. This is not correct.
These are the diseases produced by Fluids and Liquids: Zhang Yun: The Large Intestine and Lung are exterior-interior pairs. The Lung governs Qi, and fluids and liquids arise from Qi transformation. Therefore, whether diarrhea or constipation of the Large Intestine, all are diseases produced by fluids and liquids, and are primarily governed by the Large Intestine. The *Zhi* text states: The Large Intestine conducts water and grain, transforming fine essences, thus governing the production of fluids and liquids. Disease leads to exhaustion of fluids and liquids and flourishing of fire-heat, hence causing jaundice of the eyes, dry mouth, rhinorrhea and epistaxis, throat obstruction, and other syndromes.
Qiu and Nu: The *Tongren* commentary states: Wang Bing states: Water coming from the nose is Qiu; blood coming out is Nu.
Chills without recovery: Zhang Yun: Difficult to warm. The *Tongren* commentary states: Li means shivering/trembling.
Originating from the nose at the intersection of : *Jiayi*, *Tongren*, and *Fourteen Meridian Exposition* lack the character "Zhi". It is likely an interpolation. Hua Shi stated: , the nasal stem. (According to *Shuowen*). The mountain root of the nose is . The Foot-Yangming originates from the Yingxiang points on both sides of the nose, ascends from there, and intersects left and right at the center of . The *Tongren* commentary states: Between the two eyes, the deep concavity of the nose is called the center of . Zhang Yun: Intersecting . Its meridians cross left and right. Jian'an: Zhang's note is incorrect.
Laterally connecting to the Taiyang Meridian: Na, *Jiayi*, *Qianjin*, *Tongren*, *Fahui*, and Ma Zhi all write Yue (bind/constrain). The *Tongren* commentary states: The Foot-Taiyang originates from the eye (according to the Jingming point), and the Yangming runs alongside to constrain it. Zhang Yun: Na means enter. Jian'an: Writing Na as Yue is correct. Taiyang, *Jiayi* writes Large Intestine.
Descending along the outside of the nose: Hua Shi stated: Passing through Chengqi, Sibai, Juliao.
Entering the upper teeth: Enter upper, *Jiayi* and Ma Zhi write Shang Ru (enter upper).
Flanking the mouth and circling the lips: Ma Yun: Circling out, flanking the mouth at the two corners (Dicang), surrounding the lower lip.
Descending to intersect at Chengjiang: The *Tongren* commentary states: Chengjiang is an acupoint name. Located in the depression before the chin and below the lower lip. Hua Shi stated: Descending, intersecting left and right at the division of Chengjiang. Jian'an: Liu Xi's *Shiming* states: Below the mouth is called Chengjiang, receiving water and soup. (Receiving water and soup, the current text reads water-soup; these three characters are corrected according to the citation in *Taiping Yulan*).
Yi (Chin/Jaw): Hua Shi stated: Below the cheek is Han. The center of Han is Yi.
Daying: The *Tongren* commentary states: In front of the bending jaw, in the depression 1.2 body-inches.
Jiache: The *Tongren* commentary states: Referring to the jaw of the cheek. In the depression at the end of the curved jaw below the ear. *Shiming* states: Yi means nourishment. Moving below, stopping above. Chewing up and down to nourish people. Fuche, its bone is strong, supporting the mouth. Or called Yache, carried by the teeth. Or called Hanche, Han means containing. The cart carrying objects held in the mouth. Or called Jiache, also used to carry objects. Or called Chu Che, the Chu mouse accumulates food in the cheek, human eating is similar, hence the name. Anything related to Che takes the meaning of carrying loaded objects.
Ascending before the ear: Zhang Yun: Xiaguan.
Kerenzhu (Guest Master): The *Tongren* commentary states: In front of the ear, rising bone, opening the mouth reveals emptiness. Jian'an: Kerenzhu is attributed to the Foot-Shaoyang Meridian in various books, but the *Waitai* attributes it to this meridian, which seems plausible.
Following the hairline to the forehead and skull: Hua Shi stated: Following the hairline through Xuanli and Hanyan, passing Touwei to meet Shenting at the forehead and skull. The area before the fontanelle is the hairline; the area before the hairline is the forehead and skull.
Its branch: *Fahui* and *Jishu* add the character "Bie" (diverge) after Zhi. Wang Yun: This is the regular meridian, why is it attributed to a branch vessel?
Descending to Renying, following the throat: The *Tongren* commentary states: Renying is the large pulse moving palpably on both sides of the Adam's apple. Hua Shi stated: Following the throat, passing Shuitu and Qishe, entering Quepen. Jian'an: The "Youhui Wuyan" chapter states: The Yanhou is the pathway for water and grain. The Houlong is where Qi ascends and descends.
Quepen: Zhang Yun: An acupoint of this meridian. *Jiayi* states: In the depression of the transverse bone on the shoulder.
Belonging to the Stomach and connecting to the Spleen: Zhang Yun: The Stomach and Spleen are exterior-interior pairs. This branch enters internally from Quepen, descends through the diaphragm, at the division of Shangwan and Zhongwan, belongs to the Stomach and connects to the Spleen.
Descending to the inner edge of the breast: Zhang Yun: From Quepen, descending through Qihu and other points (referring to Kufang, Fangyi, Yingchuang) to reach Ruzhong. Ruzhong is the root.
Descending and flanking the navel: Ma Yun: Burong, Chengman, Liangmen, Guanmen, Taiyi, Runimén, descending and flanking the navel. Passing through Tianshu, Wailing, Daju, Shuidao, Guilai, and other points, entering the Qichong center.
Qijie (Qi Street): *Tongren Fahui*: Jie, writes Chong. The *Tongren* commentary states: Below the thigh, flanking both sides, four body-inches apart, above the inguinal region (shuxi). Or said to be on both sides of the pubic hair line, above the inguinal region, being the pathway of the Sanjiao, hence called Qichong. Or said to be below Guilai, one body-inch. Wang Yun: The "Wei Qi" chapter states: There is a street of Qi in the chest, a street of Qi in the abdomen, a street of Qi in the head, a street of Qi in the legs. Jie means road/pathway.