窍阴、完骨。又自完骨外折。上过角孙。循本神。过曲差、下至阳白。会睛明。复从睛明上行。循临泣、目窗、
正营、承灵、脑空、风池云。滑又云。此经头部。自瞳子 至风池。凡二十穴。作三折向外而行。始瞳子 。
至完骨。是一折。又自完骨。外折上至阳白。会晴明。是一折。又自晴明上行。循临泣、风池。是一折。汪机
续注云。若根据内经直行。则少阳头部二十穴。无从安顿。若根据伯仁三折。则穴可安。似又戾于经旨。此愚所未
解也。俟明者正焉。
介按、去目锐 五分。是童子 穴也。由此下外斜行耳前。起骨上面下一寸耳珠下。动脉宛宛中。开口
有空侧。张口取之。即听会穴也。从此上直行一寸。开口有空。侧卧张口取之。即客主人穴也。由此上内斜行
两太阳曲角上廉。即颔厌穴也。由此后行耳前。曲角上两太阳之中。即悬颅穴也。从此后行耳前。曲角上两太
阳下廉。即悬厘穴也。由此后行
耳前。入发际曲隅陷中。鼓颔有空。即曲鬓穴也。从此后行耳上。入发际寸半。陷者宛宛中。嚼牙取之。即率
谷穴也。由此后行耳后三分许。入发际二寸。即天冲穴也。由此下行耳后。入发际一寸。即浮白穴也。从此下
行耳后。高上枕骨下。摇动有空。即窍阴穴也。由此行耳后。入发际四分。即完骨穴也。从完骨折上行。神庭
旁三寸。直耳上。入发际四分。即本神穴也。从此行眉上一寸。直瞳子。即阳白穴也。再上直行。入发际五分
陷中。正睛取之。即临泣穴也。由此后行一寸。即目窗穴也。再后行一寸。即正营穴也。再后行一寸五分。即
承灵穴也。由此后行一寸五分。即脑空穴也。从脑空穴下行耳后。下发际陷中。大筋外廉。按之引于耳中。即
风池穴也。
循颈（止）入缺盆 滑氏云。自风池循颈过天牖穴。行手少阳之前。下至肩上。循肩井。却左右相交。
出手少阳之后。过大椎、大杼、秉风。当秉风前入缺盆之外。
其支者（止）至目锐 后 滑氏云。其支者从耳后颞 、间。过翳风之分。入耳中过听宫、出走耳前。
复自听会、至目锐 、瞳子 之分也。简案、此十八字与前三焦经文重。恐此剩文。
其支者（止）属胆 甲乙加字上注云。一本云别兑 。上迎手少阳于 。滑氏云。其支者别自目外瞳子
而下大迎。合手少阳于 。当颧 穴之分。下临颊车。下颈循本经之前。与前之入缺盆者相合。下胸中天池
之外。贯膈即期门之所络肝下至日月之分。属于胆也。
循胁里（止）入髀厌中 滑氏云。胁、 也。腋下为胁。曲骨之分为毛际。毛际两旁动脉中为气冲。捷
骨之下为髀厌。即髀枢也。自属胆处循胁内章门之里。出气冲。绕毛际。遂
横入髀厌中之环跳也。
其直者（止）出膝外廉 滑氏云。胁骨之下为季胁。此直者从缺盆、直下腋。循胸历、渊腋、辄筋、日
月穴。过季胁。循京门、带脉、五枢、维道、居 。由居 、入上 、中 、长强。而下与前之入髀厌者相合。
乃下循髀、外行太阳、阳明之间。历中渎、阳关。出膝外廉。抵阳陵泉也。张云。髀阳、髀之外侧也。
下外辅骨之前（止）入小指次指之间 滑氏云。 外为辅骨。外踝以上为绝、骨。足面为跗。自阳陵泉。
下外辅骨。前历阳交、外丘、光明。直下抵绝骨之端。循阳辅、悬钟。而下出外踝之前。至丘墟。循足面之临
泣地、五会、侠溪。乃上入小指次指之间。至窍阴而终也。张云。辅骨、膝下两旁高骨也。外踝上骨际曰绝骨。
绝骨之端。阳辅穴也。铜人注云。辅骨谓辅佐 骨之骨。左 之外。简案、辅骨取义于车辅。铜人注。非也。
（辅字义详于素问识骨空论）滑氏足跗为句。张上字下为句。今考文例不宜云。从跗上而上于指间。且下文有
别跗上语。张句为是。
其支者（止）出三毛 滑氏云。足大趾本节后为歧骨。大趾爪甲后为三毛。其支者自足跗上临泣穴。别
行入大趾。循歧骨内出大趾端。还贯入爪甲。出三毛。交于足厥阴也。张云。足大趾次趾本节后骨缝为歧骨。
大趾爪甲后二节间为三毛。
口苦善太息 张云。胆病则液泄。故口苦。胆郁则不舒。故善太息。铜人注。素问云。口苦者。病
名胆痹也。
心胁痛 马云。脉循胁里出气街。
面微有尘 铜人注云。谓面如微尘。有触冒尘土之色也。张云。足少阳之别散于面。胆木为病。燥
金胜之。故面
微有尘。体无膏泽。
足外反热是为阳厥 张云。本经循髀阳。出膝外廉。下出外踝之前。故足外反热。木病从火。故
为阳厥。
是主骨所生病者 张云。胆味苦。苦走骨。故胆主骨所生病。又骨为干。其质刚。胆为中正之官。
其气亦刚。胆病则失其刚。故病及于骨。凡惊伤胆者。骨必软。即其明证。汪云。骨病未详。按、全元起云。
少阳者肝之表。肝主筋。筋会于骨。是少阳之经气所荣故云。简案、素问热论。少阳主胆。甲乙、太素、全元
起、病源、并作骨。汪所引乃出热论新校正。
头痛颔痛 甲乙作头面颔痛。铜人作头痛角颔痛。
马刀侠瘿 瘫疽篇。侠瘿作挟缨。详于彼注。
汗出振寒疟 张云。少阳居三阳之中。半表半里者也。故阳胜则汗出。风胜则振寒为疟。
胸胁肋脾（止）外踝前 汪云。皆经脉所过。按少阳行身侧。故本篇多用外字。
诸节皆痛 志云。少阳主骨。故诸节皆痛也。
丛毛之际 千金、铜人、发挥。丛、作聚。滑氏云。足大趾爪甲后为三毛。三毛后横文为聚毛。足厥
阴起于大趾聚毛之大敦穴。张云。肝为足厥阴经也。起于足大趾。去爪甲横纹后丛毛际大敦穴。丛毛即上文所
谓三毛也。简案、今从张注。
上循足跗上廉去内踝一寸 滑氏云。循足跗上廉。历行间、太冲。抵内踝一寸之中封也。
上踝八寸（止）上 内廉 滑氏云。自中封、上踝过三阴。交历蠡沟、中都。复上一寸交出太阴之后
上、内廉。至膝关、曲泉。
循股阴（止）属肝络胆 过、甲乙作环。铜人、发挥同。滑氏云。脾内为股。脐下为小腹。由曲泉上行。
循股内之阴包、五里、阴廉。遂当冲门腑舍之分。入阴毛中。左右相交。环绕阴器。抵小腹而上会曲骨、中极
关元。复循章门。至期门之所。挟胃属肝下日月之分。络于胆也。张云。入阴毛中之急脉。遂左右相交。环绕
阴器。而会于任脉之曲骨。简案、急脉穴。在阴髦中。阴上两旁相去同身寸之二寸半。见气腑论。王注。乃本
经穴。发挥漏之。
上贯膈（止）会于巅 甲乙注。一云其支者从小腹与太阴少阳。结于腰踝夹脊下第三第四骨孔中。滑氏云。
目内连。深处为目系。颃颡咽颡也。自期门上贯膈。行食窦之外。大包之里。散布胁肋。上云门、渊腋、之间。
人迎之外。循喉咙之后。上入颃颡。行大迎、地仓、四白、阳白、之外。连目系上出额。行临泣之里。与督脉
相会于巅顶之百会也。志云。颃颡、 上窍也。循喉咙之后。上入颃颡。连目系。是颃颡在会厌之上。上 与
鼻相通之窍是也。故曰颃颡不开。则洞涕不收。分气失也。分气者。口鼻两分之气。简案、颃颡、得志聪注而
始明矣。义更详于忧恚无言篇注。
其支者（止）环唇内 滑氏云。前此连目系上出额。此支从目系下行任脉之外。本经之里。下颊裹交环
于口唇之内。
其支者（止）注肺 滑氏云。此交经之支。从期门属肝处别贯膈。行食窦之外。本经之里。上注肺中。下
行至中焦。挟中脘之分。以交于手太阴也。张云。尽十二经之一周。终而复始也。
腰痛 马云。肝与肾通。则膂筋之脉通于肝。张云。足厥阴支别者。与太阴少阳之脉。同结于腰踝下
中、下 、之间。故为腰痛。刺腰痛篇曰。厥阴之脉。令人腰痛。腰中
如张弓弩弦。
丈夫 疝 妇人少腹肿 张云。足厥阴气逆则为睾肿卒疝。妇人少腹肿。即疝病也。汪云。脉抵少腹。
妇人亦有疝。但不名疝而名瘕。
面尘脱色 马云。胆病面有微尘。肝为之里。主病同。
胸满（止）闭癃 张云。本经上行者。挟胃贯膈。下行者。过阴器抵小腹。故为此诸病。志云。肝气
厥逆。不能行散谷精。故胸满呕逆也。肝主疏泄。肝气虚则飧泄、遗溺。实则闭癃、狐疝。随经脉昼夜出入之
疝也。铜人注云。狐夜不得尿。日出方得。人之所病。与狐同候。故曰狐疝。简案、铜人注。本于四时刺逆从
论。杨上善注非是。遗溺、甲乙作遗精。
手太阴气绝 此下六节。与难经二十四难文。皆大同小异。滑注云。肺者气之本。其华在毛。其充
在皮。肺绝则皮毛焦而津液去。皮节伤。以诸液皆会于节也。王文洁云。津液者。赖肺气运用而滋皮节毛者也。
难经。爪枯作皮枯。甲乙作皮毛焦则津液去。津液去则皮节着。皮节着则爪枯毛折。
手少阴气绝 滑注云。心之合脉也。其荣色也。其华在面。其充在血脉。心绝则脉不通。血不流。
色泽去也。甲乙。髦、作发。说文。髦、发也。释名云。髦、冒也。覆冒头颈也。
足太阴气绝 甲乙。肌、肉、作口唇。唇、舌、作口唇。无舌萎二字。难经同。滑注云。脾其华在
唇四白。其充在肌。脾绝则肉满唇反也。肉满谓肌肉不滑泽而紧急 也。张云。萎、音威。色蔫枯也。
足少阴气绝 难经。濡、作温。下同。不能着下有骨
字。甲乙亦有骨字。垢作枯。杨注云。肾主内荣骨髓。故云伏行而温骨髓也。却、结缩也。谓齿龈之肉结缩。
而齿渐长而枯燥也。滑注云。肾其荣在发。其充在骨。
足厥阴气绝 筋绝、难经作筋缩。甲乙作筋弛。据下文卵缩。难经似是。阴气、难经作阴器。诸注并
从之。素问诊要经终论。王注引本篇亦作阴器。知今本误耳。滑注云。肝者筋之合。其华在爪。其充在筋。筋
者聚于阴器。而络于舌本。肝绝则筋缩引卵与舌也。王充论衡云。甲乙病者。生死之期。当在庚申。
五阴气俱绝（止）一日半死矣 张云。五脏之精。皆上注于目。故五阴气绝。则目转而运。志先死矣。
盖志藏于肾。阴之神也。真阴已竭。死在周日间耳。今有病剧而忽尔目无所见者。正阴气竭绝之候。
六阳气绝（止）旦死 绝汗乃出下。甲乙有大如贯珠。转出不流。则气先死矣。十三字。旦死下有此十
二经之败也七字。张云。汗本阴精。固于阳气。阳气绝则阴阳相离。而腠理不闭。脱汗乃出。其死在顷刻间也。
黄帝曰 诸本无此三字。唯张本有。当删。
足太阴 甲乙阴下有脉字。张云。足太阴当作手太阴经。脉深而直行。故手足十二经脉。皆伏行分肉
之间。不可得见。其有见者。惟手太阴一经。过于手外踝之上。因其骨露皮浅。故不能隐。下文云。经脉者常
不可见也。其虚实也。以气口知之。正谓此耳。此外诸脉。凡浮露于外而可见者。皆络脉也。分肉、言肉中之
分理也。马云。脾经之脉。过于外踝之上。与胃脉相通。无所隐焉故耳。简案、今从张注。
六经络（止）上合肘中 张云。此举手络之最大者。以明视络之法也。手足各有六经。而手六经之络。
则惟阳明少阳
之络为最大。手阳明之络名偏历。在腕后三寸上侧间。别走太阴。手少阳之络名外关。在臂表腕后二寸两筋间。
斜行向内。历阳明、太阴。别走厥阴二络之下行者。阳明出合谷之次。分络于大食二指。少阳出阳池之次。散
络于中名小三指。故起于五指间。其上行者。总合于肘中内廉、厥阴、曲泽、之次。凡人手背之露筋者。皆显
然可察。俗谓之青筋。此本非筋非脉。即蓄血之大络也。凡浮络之在外者。皆可推此而知耳。
饮酒者（止）经脉大盛 甲乙。盛下有也字。张云。卫气者。水谷之悍气也。其气 疾滑利。不入于经。
酒亦水谷之悍气。其 疾之性亦然。故饮酒者必随卫气。先达皮肤。先充络脉。络脉先盛。则卫气已平。而后
营气满。经脉乃盛矣。平、犹潮平也。即盛满之谓。愚按、脉有经络。经在内。络在外。气有营卫。营在内。
卫在外。今饮酒者。其气自内达外。似宜先经而后络。兹乃先络而后经者何也。盖营气者。犹源泉之混混。循
行地中。周流不息者也。故曰营行脉中。卫气者。犹雨雾之郁蒸。透彻上下。遍及万物者也。故曰卫行脉外。
是以雨雾之出于地。必先入百川而后归河海。卫气之出胃。必先充络脉而后达诸经。故经水篇以十二经分发十
二水。然则经即大地之江河。络犹原野之百川也。此经络营卫之辨。
脉之卒然（止）脉之动也 志云。假邪以分别经脉。与络脉各别。如十二经脉之卒然盛者。皆邪气居于脉
中也。本末者。谓十二经脉之有本标也。如留于脉而不动则热。不留于脉则脉不坚。而外陷于肤空矣。此十二
经脉之流行出入。不与络脉大络之众同也。是以知何脉之动也。简案、马张以邪气为酒邪之气。不允。
气口 张云。气口者。手太阴肺经也。肺朝百脉。气口为脉之大会。凡十二经脉。深不可见。而其
[Qiaoyin (Shao Yang Gallbladder 11), Wanggu (GB 12). The meridian then turns outward from Wanggu, passes upward through Jiaosun (TE 16), follows Benshen (GB 13), passes through Qucha (DU 6), and descends to Yangbai (GB 14), meeting Jingming (BL 1). It then ascends from Jingming, following Linqi (GB 15), Mucuang (GB 16), Zhengying (GB 17), Chengling (GB 18), Naokong (GB 19), and Fengchi (GB 20). Hua Shi (Hua Sushu) further states: Regarding the head portion of this meridian, from Tongziliao (GB 1) to Fengchi (GB 20), there are twenty acupoints in total. The pathway makes three outward turns. From Tongziliao (GB 1) to Wanggu (GB 12) is the first turn. From Wanggu (GB 12), turning outward and ascending to Yangbai (GB 14) to meet Jingming (BL 1) is the second turn. Ascending from Jingming (BL 1), following Linqi (GB 15) and Fengchi (GB 20) is the third turn. Wang Ji’s supplementary note says: If one follows the straight path described in the *Neijing*, the twenty acupoints of the Shaoyang meridian on the head cannot be properly located. If one follows Bo Ren’s “three turns,” the points can be placed, but this seems to contradict the original intent of the classics. This is something I do not understand and await correction by experts.]
The Shaoyang Gallbladder Meridian includes the acupoints Qiaoyin (GB 11) and Wanggu (GB 12) on the head. The meridian turns outward from Wanggu (GB 12), passes upward through Jiaosun (TE 16), runs along Benshen (GB 13), passes through Qucha (DU 6), and descends to Yangbai (GB 14), where it meets Jingming (BL 1). It then ascends from Jingming (BL 1), following the course through Linqi (GB 15), Mucuang (GB 16), Zhengying (GB 17), Chengling (GB 18), Naokong (GB 19), and Fengchi (GB 20). Hua Sushu adds: In the head region of this meridian, from Tongziliao (GB 1) to Fengchi (GB 20), there are twenty acupoints in total. The pathway proceeds with three outward bends. The segment from Tongziliao (GB 1) to Wanggu (GB 12) constitutes the first bend; from Wanggu (GB 12), turning outward and ascending to Yangbai (GB 14) to converge with Jingming (BL 1) constitutes the second bend; and ascending from Jingming (BL 1), following Linqi (GB 15) and Fengchi (GB 20) constitutes the third bend. Wang Ji, in his supplementary commentary, notes: If one adheres to the straight trajectory described in the *Neijing*, the twenty acupoints of the Shaoyang meridian on the head cannot be accommodated. However, if one adopts Bo Ren’s theory of “three bends,” the points can be situated, yet this appears to conflict with the classical principles. This remains an unresolved issue for me, awaiting correction by scholars.
[Danshan Yuanjian’s Note: Five fen lateral to the outer canthus is Tongziliao (GB 1). From here, the meridian runs obliquely downward and outward to the front of the ear, originating one cun below the upper edge of the bone, beneath the earlobe, in the depression where the artery beats visibly. With the mouth open, a gap appears on the side; this point is Tinghui (GB 2). From Tinghui (GB 2), moving vertically upward one cun, with the mouth open revealing a gap, the patient should lie on their side with the mouth open to locate Keguzhuren (Shangguan, GB 2). From Keguzhuren (GB 2), running obliquely upward and inward to the upper margin of the curved angle between the two temples is Hanyan (GB 4). Moving posteriorly from here to the front of the ear, in the middle of the curved angle between the two temples, is Xuanlu (GB 5). Continuing posteriorly to the front of the ear, at the lower margin of the curved angle between the two temples, is Xuanli (GB 6). Moving posteriorly to the front of the ear, entering the hairline at the curved corner into a depression where movement of the jaw creates a gap, is Qubin (GB 7). From Qubin (GB 7), moving posteriorly above the ear, entering the hairline one and a half cun into a visible depression, accessible while chewing, is Shangu (GB 8). Moving posteriorly about three fen behind the ear, entering the hairline two cun, is Tianchong (GB 9). Descending from here behind the ear, entering the hairline one cun, is Fu Bai (GB 10). Continuing downward behind the ear, below the occipital bone at a high position, where movement reveals a gap, is Qiaoyin (GB 11). Moving behind the ear, entering the hairline four fen, is Wanggu (GB 12). Turning upward from Wanggu (GB 12), three cun lateral to Shenting (DU 24), directly above the ear, entering the hairline four fen, is Benshen (GB 13). From Benshen (GB 13), moving one cun above the eyebrow, directly opposite Tongziliao (GB 1), is Yangbai (GB 14). Ascending vertically another five fen into the hairline depression, looking straight ahead to locate, is Toulinqi (GB 15). Moving one cun posteriorly from Toulinqi (GB 15) is Mucuang (GB 16). Another one cun posteriorly is Zhengying (GB 17). One and a half cun posteriorly is Chengling (GB 18). Another one and a half cun posteriorly is Naokong (GB 19). Descending from Naokong (GB 19) behind the ear, into the depression at the lower hairline, on the outer edge of the large tendon, where pressure transmits sensation to the ear, is Fengchi (GB 20).]
Danshan Yuanjian notes: Five fen lateral to the outer canthus is Tongziliao (GB 1). From this point, the vessel runs obliquely downward and outward toward the anterior aspect of the ear, beginning one cun below the superior border of the zygomatic bone, beneath the earlobe, within the pulsating depression. When the mouth is opened, a space becomes apparent on the lateral side; this is Tinghui (GB 2). From Tinghui (GB 2), proceeding vertically upward one cun, with the mouth open to reveal a depression, the point Keguzhuren (Shangguan, GB 2) is located with the patient lying on their side and mouth open. From Keguzhuren (GB 2), moving obliquely upward and medially to the superior margin of the angular prominence between the temples identifies Hanyan (GB 4). Proceeding posteriorly along the anterior aspect of the ear, midway between the temporal prominences, is Xuanlu (GB 5). Continuing posteriorly along the anterior ear, at the inferior margin of the temporal angle, is Xuanli (GB 6). Moving posteriorly to the anterior ear, entering the hairline at the recessed corner into a depression that opens upon mandibular movement, is Qubin (GB 7). From Qubin (GB 7), traveling posteriorly above the ear, entering the hairline one and a half cun into a palpable depression accessible during mastication, is Shangu (GB 8). Moving approximately three fen posterior to the ear, entering the hairline two cun, locates Tianchong (GB 9). Descending behind the ear, entering the hairline one cun, is Fu Bai (GB 10). Continuing downward behind the ear, below the occipital protuberance where motion reveals a hollow, is Qiaoyin (GB 11). Moving behind the ear, entering the hairline four fen, is Wanggu (GB 12). Turning upward from Wanggu (GB 12), three cun lateral to Shenting (DU 24), directly above the ear, entering the hairline four fen, is Benshen (GB 13). From Benshen (GB 13), moving one cun above the eyebrow, directly aligned with Tongziliao (GB 1), is Yangbai (GB 14). Ascending vertically five fen into the hairline depression, with gaze fixed forward, locates Toulinqi (GB 15). Moving one cun posteriorly from Toulinqi (GB 15) reaches Mucuang (GB 16). Another one cun posteriorly is Zhengying (GB 17). One and a half cun posteriorly is Chengling (GB 18). Another one and a half cun posteriorly is Naokong (GB 19). Descending from Naokong (GB 19) behind the ear, into the depression at the lower hairline, on the lateral border of the sternocleidomastoid tendon, where pressure elicits sensation in the ear, is Fengchi (GB 20).
[Running along the neck (terminating) entering the Supraclavicular Fossa. Hua Shi states: From Fengchi (GB 20), the meridian follows the neck, passing through Tianyou (TE 16), running anterior to the Hand-Shaoyang Sanjiao Meridian, descending to the shoulder, following Jianjing (GB 21), then crossing left and right, emerging posterior to the Hand-Shaoyang Sanjiao Meridian, passing through Dazhui (DU 14), Dazhu (BL 11), and Bingfeng (SI 12. Before Bingfeng, it enters the Supraclavicular Fossa externally.]
The meridian runs along the neck and enters the supraclavicular fossa. Hua Sushu explains: From Fengchi (GB 20), the meridian travels down the neck, passing Tianyou (TE 16), coursing anterior to the Hand-Shaoyang Sanjiao Meridian, descending to the shoulder, following Jianjing (GB 21), then crossing over to the contralateral side, emerging posterior to the Hand-Shaoyang Sanjiao Meridian, passing through Dazhui (DU 14), Dazhu (BL 11), and Bingfeng (SI 12. Anterior to Bingfeng (SI 12), it enters the external aspect of the supraclavicular fossa.
[Its branch (terminating) at the outer canthus. Hua Shi states: Its branch arises from the area between the mastoid and the temple, passes through Yifeng (TE 17), enters the ear, passes through Tinggong (SI 19), exits anterior to the ear, returns via Tinghui (GB 2) to the outer canthus and Tongziliao (GB 1). Danshan Yuanjian notes: These eighteen characters duplicate the earlier text regarding the Sanjiao Meridian and are likely superfluous.]
One branch terminates at the lateral canthus. Hua Sushu states: This branch originates from the region between the mastoid process and the temple, passes through Yifeng (TE 17), enters the auditory canal, traverses Tinggong (SI 19), emerges anterior to the ear, returns via Tinghui (GB 2) to the lateral canthus and Tongziliao (GB 1). Danshan Yuanjian observes: These eighteen characters repeat the description found earlier in the Sanjiao Meridian section and are likely redundant text.
[Its branch (terminating) connects to the Gallbladder. The *Jia Yi Jing* annotation adds: Another version states the branch diverges at the outer canthus, ascending to meet the Hand-Shaoyang at [location]. Hua Shi states: Its branch diverges from the outer canthus (Tongziliao, GB 1), descends to Daying (ST 5), converging with the Hand-Shaoyang Sanjiao Meridian at [location], corresponding to the level of Quanliao (SI 18). It descends adjacent to Jiache (ST 6), travels down the neck anterior to this meridian, and merges with the branch that previously entered the supraclavicular fossa. It descends through the chest external to Tianchi (PC 2), pierces the diaphragm, connects to the Liver at Qimen (LR 14), descends to Riyue (GB 24), and connects to the Gallbladder.]
Another branch terminates by connecting to the Gallbladder. The annotation in the *Jia Yi Jing* notes: An alternative version states the branch diverges at the outer canthus, ascending to meet the Hand-Shaoyang Sanjiao Meridian. Hua Sushu elaborates: This branch diverges from the lateral canthus (Tongziliao, GB 1), descends to Daying (ST 5), and joins the Hand-Shaoyang Sanjiao Meridian at the level of Quanliao (SI 18). It descends alongside Jiache (ST 6), courses down the neck anterior to the main channel, and unites with the branch that previously entered the supraclavicular fossa. It descends through the thorax lateral to Tianchi (PC 2), penetrates the diaphragm, links with the Liver at Qimen (LR 14), descends to Riyue (GB 24), and connects to the Gallbladder.
[Running along the interior of the hypochondrium (terminating) entering the Hip Depression. Hua Shi states: The hypochondrium refers to the lateral chest wall. The axilla is the hypochondrium. The boundary of the Qugu (CV 2) area is the pubic hairline. The arterial pulse on both sides of the pubic hairline is Qichong (ST 30). Below the Jiegu point is the Hip Depression (Biyan), also known as the Hip Pivot. From the point of connection to the Gallbladder, it runs along the interior of the hypochondrium, internal to Zhangmen (LR 13), emerges at Qichong (ST 30), circles the pubic hairline, and then horizontally enters the Huantiao (GB 30) within the Hip Depression.]
The meridian runs along the deep aspect of the costal region and enters the hip depression. Hua Sushu clarifies: The term "hypochondrium" refers to the lateral chest wall. The axillary region constitutes the hypochondrium. The boundary of the Qugu (CV 2) area marks the pubic hairline. The pulsating vessels on either side of the pubic hairline correspond to Qichong (ST 30). The area below the Jiegu point is the Biyan (Hip Depression), also termed the Hip Pivot. From its connection to the Gallbladder, the meridian courses along the medial aspect of the hypochondrium, internal to Zhangmen (LR 13), emerges at Qichong (ST 30), encircles the pubic hairline, and subsequently enters Huantiao (GB 30) transversely within the hip depression.
[Its direct pathway (terminating) emerges at the lateral knee margin. Hua Shi states: The ribs below are the costal margin. This direct pathway descends vertically from the supraclavicular fossa to the axilla, traversing the chest through Yuanye (GB 22), Zhejin (GB 23), and Riyue (GB 24). It passes the costal margin, follows Jingmen (GB 25), DaMai (GB 26), Wushu (GB 27), Weidao (GB 28), and Juliao (GB 29). From Juliao (GB 29), it enters Shangliao (BL 27), Zhongliao (BL 28), and Changqiang (DU 1), descending to merge with the branch that previously entered the hip depression. It then descends along the thigh, running laterally between the Taiyang and Yangming meridians, passing Zhongdu (GB 31) and Yangguan (GB 33), emerging at the lateral margin of the knee, reaching Yanglingquan (GB 34). Zhang Jingyue states: Biyang refers to the lateral aspect of the thigh.
(Continuing downward anterior to the lateral fibula) (terminating) entering the space between the fourth and fifth toes. Hua Shi states: The lateral aspect of the leg is the auxiliary bone. Above the lateral malleolus is the Jiegǔ (Abscess Bone). The dorsum of the foot is the Fu. From Yanglingquan (GB 34), it descends along the lateral fibula, passing Yangjiao (GB 35), Waiqiu (GB 36), and Guangming (GB 37). It descends vertically to the end of the Jiegǔ, follows Yangfu (GB 38) and Xuanzhong (GB 39), emerges anterior to the lateral malleolus, reaches Qiuxu (GB 40), follows the dorsum of the foot through Linqi (GB 41), Wuhui (GV 15), and Xiaxi (GB 43), then ascends into the space between the fourth and fifth toes, terminating at Zulinqi (GB 44). Zhang Jingyue states: The auxiliary bone refers to the prominent bones on both sides below the knee. The bony ridge above the lateral malleolus is called Jiegǔ. The end of the Jiegǔ is the location of Yangfu (GB 38). The *Tongren* commentary states: The auxiliary bone supports the tibia, located lateral to the tibia. Danshan Yuanjian notes: The term "auxiliary bone" derives from the wooden supports of a carriage; the *Tongren* commentary is incorrect. (See *Suwen Shi: Gu Kong Lun* for the meaning of 'Fu'). Hua Shi punctuates "foot dorsum" as a separate phrase, whereas Zhang Jingyue attaches "ascend" to the previous sentence. Current textual analysis suggests Zhang’s punctuation is correct, as it is inappropriate to say "ascending from the dorsum to the interdigital space," especially given the subsequent mention of "diverging from the dorsum."]
The direct pathway emerges at the lateral margin of the knee. Hua Sushu explains: The area below the rib cage is the costal margin. This direct branch descends vertically from the supraclavicular fossa to the axilla, traversing the chest through Yuanye (GB 22), Zhejin (GB 23), and Riyue (GB 24). It crosses the costal margin, follows Jingmen (GB 25), DaMai (GB 26), Wushu (GB 27), Weidao (GB 28), and Juliao (GB 29). From Juliao (GB 29), it enters Shangliao (BL 27), Zhongliao (BL 28), and Changqiang (DU 1), descending to unite with the branch that previously entered the hip depression. It then descends along the thigh, running laterally between the Foot-Taiyang Bladder Meridian and Foot-Yangming Stomach Meridian, passing Zhongdu (GB 31) and Yangguan (GB 33), emerging at the lateral knee margin, and reaching Yanglingquan (GB 34). Zhang Jingyue defines Biyang as the lateral aspect of the thigh.
(Continuing downward anterior to the lateral fibula) (terminating) entering the web space between the fourth and fifth toes. Hua Sushu states: The lateral aspect of the lower leg is the fibula. The area above the lateral malleolus is the Jiegǔ (fibular notch). The dorsum of the foot is the Fu. From Yanglingquan (GB 34), it descends along the lateral fibula, passing Yangjiao (GB 35), Waiqiu (GB 36), and Guangming (GB 37). It descends vertically to the distal end of the Jiegǔ, follows Yangfu (GB 38) and Xuanzhong (GB 39), emerges anterior to the lateral malleolus, reaches Qiuxu (GB 40), courses along the dorsum of the foot through Toulinqi (GB 41), Wuhui (GV 15), and Xiaxi (GB 43), then ascends into the interdigital space between the fourth and fifth toes, terminating at Zulinqi (GB 44). Zhang Jingyue states: The auxiliary bone refers to the prominent bones flanking the knee. The bony junction above the lateral malleolus is termed Jiegǔ. The distal end of the Jiegǔ corresponds to Yangfu (GB 38). The *Tongren* commentary states: The auxiliary bone supports the tibia, located lateral to the tibia. Danshan Yuanjian notes: The term "auxiliary bone" is derived from the wooden supports of a chariot; the *Tongren* commentary is erroneous. (For the etymology of 'Fu', see *Suwen Shi: Gu Kong Lun*). Hua Sushu punctuates "foot dorsum" as a distinct phrase, while Zhang Jingyue attaches "ascend" to the preceding clause. Textual analysis favors Zhang’s punctuation, as phrasing it as "ascending from the dorsum to the interdigital space" is awkward, particularly given the subsequent reference to "diverging from the dorsum."
[Its branch (terminating) emerges at the trichiasis (hair tuft). Hua Shi states: The joint proximal to the big toe is the Qigu (divided bone). The area posterior to the nail of the big toe is the Sanmao (three hairs). This branch diverges from Toulinqi (GB 41) on the dorsum of the foot, enters the big toe, runs along the medial aspect of the Qigu, emerges at the tip of the big toe, loops back through the nail, emerges at the Sanmao, and intersects with the Foot-Jueyin Liver Meridian. Zhang Jingyue states: The interosseous space posterior to the proximal phalanx of the big and second toes is the Qigu. The interval two segments posterior to the big toenail is the Sanmao.]
A branch terminates at the trichiasis (hair tuft). Hua Sushu explains: The joint proximal to the hallux is the Qigu (interphalangeal joint). The area posterior to the hallux nail is the Sanmao (trichiasis/tuft of hair). This branch diverges from Toulinqi (GB 41) on the dorsum of the foot, enters the hallux, courses along the medial aspect of the Qigu, emerges at the tip of the hallux, loops back through the nail bed, emerges at the Sanmao, and intersects with the Foot-Jueyin Liver Meridian. Zhang Jingyue states: The interosseous space posterior to the proximal phalanx of the hallux and second toe is the Qigu. The interval two segments posterior to the hallux nail is the Sanmao.
[Bitter taste in the mouth and frequent sighing. Zhang Jingyue states: Gallbladder disease causes bile leakage, resulting in a bitter taste. Gallbladder stagnation causes discomfort, leading to frequent sighing. The *Tongren* commentary cites the *Suwen*: A bitter taste indicates the disease name Danbi (Gallbladder Bi).]
Symptoms include a bitter taste in the mouth and a tendency to sigh frequently. Zhang Jingyue states: Pathology of the Gallbladder leads to bile excretion, causing a bitter taste. Stagnation of Gallbladder Qi causes distress, resulting in frequent sighing. The *Tongren* commentary references the *Suwen*, stating that a bitter taste characterizes the condition known as Danbi (Gallbladder Obstruction Syndrome).
[Pain in the heart and hypochondrium. Ma Yi states: The meridian runs along the interior of the hypochondrium and emerges at the Qichong (arterial) region.]
Pain in the precordial and hypochondriac regions. Ma Yi states: The meridian courses along the hypochondriac interior and emerges at the Qichong (inguinal artery) region.
[Facial dustiness. The *Tongren* commentary states: This means the face appears covered with fine dust, having a dull, earthy complexion. Zhang Jingyue states: Branches of the Foot-Shaoyang Gallbladder Meridian disperse on the face. When Gallbladder (Wood) pathology occurs, Dryness-Metal overacts upon it, causing the face to appear dusty and the body to lack luster.]
Facial dullness resembling dust. The *Tongren* commentary explains: This denotes a facial appearance akin to being coated with fine dust, exhibiting a sallow, earthy hue. Zhang Jingyue states: Branches of the Foot-Shaoyang Gallbladder Meridian disseminate across the face. In Gallbladder (Wood) pathology, excessive Metal (Dryness) overacts upon Wood, resulting in a dusty facial complexion and loss of bodily luster.
[Heat in the lateral foot is termed Yang Jue (Yang Reversal). Zhang Jingyue states: This meridian follows the lateral thigh, emerges at the lateral knee, and descends anterior to the lateral malleolus; thus, the lateral foot becomes hot. Wood pathology tends to transform into Fire, hence it is called Yang Jue.]
Heat reversal in the lateral foot is termed Yang Jue (Yang Reversal). Zhang Jingyue states: This meridian traverses the lateral thigh, emerges at the lateral knee, and descends anterior to the lateral malleolus; consequently, the lateral foot exhibits heat. As Wood pathology tends to generate Fire, this condition is designated Yang Jue.
[This meridian governs diseases of the bones. Zhang Jingyue states: The Gallbladder flavor is bitter; bitterness enters the bones. Thus, the Gallbladder governs bone diseases. Furthermore, bones are the structural framework, possessing rigidity. The Gallbladder is the organ of justice and decision, possessing a rigid nature. Gallbladder disease results in a loss of rigidity, affecting the bones. For instance, trauma to the Gallbladder from fright invariably leads to bone softness, which serves as clear evidence. Wang Ji states: The connection to bone disease is unclear. Note: Quan Yuanqi states: Shaoyang is the exterior of the Liver. The Liver governs tendons, which converge at the bones. Therefore, the meridian qi of Shaoyang nourishes them, hence the statement. Danshan Yuanjian notes: The *Suwen: Re Lun* states Shaoyang governs the Gallbladder. The *Jia Yi Jing*, *Tai Su*, Quan Yuanqi, and *Bing Yuan* all read "bone." Wang Ji’s citation actually derives from the new corrections of the *Re Lun*.]
This meridian is primarily responsible for disorders of the bones. Zhang Jingyue states: The Gallbladder is associated with the bitter flavor; bitterness enters the bones. Therefore, the Gallbladder governs diseases manifesting in the bones. Additionally, bones constitute the skeletal framework and possess inherent hardness. The Gallbladder is the "Officer of Justice and Decision," characterized by a firm nature. Gallbladder pathology leads to a loss of this firmness, thereby affecting the bones. A clear demonstration is that fright damaging the Gallbladder invariably results in bone weakness. Wang Ji remarks: The rationale for bone involvement is unspecified. Note: Quan Yuanqi states: Shaoyang is the exterior counterpart of the Liver. The Liver governs tendons, which converge at the joints/bones. Thus, the meridian qi of Shaoyang nourishes these structures, justifying the statement. Danshan Yuanjian observes: The *Suwen: Re Lun* states that Shaoyang governs the Gallbladder. The *Jia Yi Jing*, *Tai Su*, Quan Yuanqi, and *Zhubing Yuanhou Lun* all record "bone." Wang Ji’s citation actually originates from the revised annotations of the *Re Lun*.
[Headache and mandibular pain. The *Jia Yi Jing* reads "head, face, and mandibular pain." The *Tongren* reads "headache and angular mandibular pain."]
Headache and pain in the mandible. The *Jia Yi Jing* records "pain in the head, face, and mandible." The *Tongren* records "headache and pain at the angle of the mandible."
[Machu Dao and Xiaying (scrofula/struma). In the *Yong Ju Pian*, "Xiaying" is written as "Xieying." See the annotation there for details.]
Machu Dao (horse knife scrofula) and Xiaying (struma). In the *Yong Ju Pian* (Chapter on Carbuncles and Ulcers), "Xiaying" is written as "Xieying." Refer to the annotation in that chapter for detailed explanation.
[Sweating, shivering chills, and malaria. Zhang Jingyue states: Shaoyang resides in the center of the Three Yang meridians, representing the Half-Exterior/Half-Interior level. Thus, excess Yang causes sweating, while excess Wind causes shivering chills, resulting in malaria.]
Sweating, tremulous chills, and malaria. Zhang Jingyue states: The Shaoyang meridian occupies the central position among the Three Yang meridians, governing the Half-Exterior/Half-Interior level. Consequently, Yang excess induces sweating, while Wind excess causes shivering chills, manifesting as malaria.
[Chest, hypochondrium, rib, spleen (note: likely textual error or specific context) to anterior lateral malleolus. Wang Ji states: All these are areas traversed by the meridian. Note: The Shaoyang meridian runs along the lateral aspect of the body; hence, this chapter frequently uses the character "wai" (external/lateral).]
Pathology involving the chest, hypochondrium, ribs, and extending to the anterior lateral malleolus. Wang Ji states: These are all regions traversed by the meridian. Note: The Shaoyang meridian courses along the lateral aspect of the body; therefore, this chapter frequently employs the term "wai" (external/lateral).
[Pain in all joints. Zhi Cang states: Shaoyang governs the bones; thus, all joints may experience pain.]
Pain throughout all joints. Zhi Cang states: Since Shaoyang governs the bones, pain may occur in all joints.
[At the tuft of hair. The *Qian Jin Fang*, *Tongren*, and *Juying* read "Cong" as "Ju" (gather). Hua Shi states: The area posterior to the hallux nail is the Sanmao. The transverse crease posterior to the Sanmao is the Ju Mao (gathered hair). The Foot-Jueyin Liver Meridian originates at the Dadun (LR 1) acupoint at the gathered hair of the hallux. Zhang Jingyue states: The Liver corresponds to the Foot-Jueyin Meridian, which originates at the hallux, at the Dadun (LR 1) acupoint located in the hairy tuft posterior to the nail crease. "Cong Mao" refers to the "Sanmao" mentioned earlier. Danshan Yuanjian notes: We adopt Zhang Jingyue’s annotation.]
At the tuft of hair. The *Qian Jin Fang*, *Tongren*, and *Zhenjiu Juying* substitute "Cong" with "Ju" (gather). Hua Sushu states: The area posterior to the hallux nail is termed Sanmao. The transverse furrow posterior to the Sanmao is the Ju Mao (gathered hair). The Foot-Jueyin Liver Meridian originates at the Dadun (LR 1) acupoint within the gathered hair of the hallux. Zhang Jingyue states: The Liver corresponds to the Foot-Jueyin Meridian, which originates at the hallux, specifically at the Dadun (LR 1) acupoint situated in the hairy tuft posterior to the nail crease. "Cong Mao" is synonymous with the "Sanmao" cited earlier. Danshan Yuanjian notes: We follow Zhang Jingyue’s interpretation.
[Ascending along the medial margin of the dorsum of the foot, one cun from the medial malleolus. Hua Shi states: Following the medial margin of the dorsum of the foot, passing Xingjian (LR 2) and Taichong (LR 3), reaching Zhongfeng (LR 4) one cun from the medial malleolus.]
Ascending along the superior medial margin of the dorsum of the foot, one cun from the medial malleolus. Hua Sushu states: Tracing the superior medial margin of the dorsum of the foot, passing Xingjian (LR 2) and Taichong (LR 3), it reaches Zhongfeng (LR 4) at a distance of one cun from the medial malleolus.
[Eight cun above the ankle (terminating) ascending along the medial margin. Hua Shi states: From Zhongfeng (LR 4), ascending past the ankle, crossing the Three Yin meridians, passing Ligou (LR 5) and Zhongdu (LR 6). Ascending another cun, it emerges posterior to the Taiyin Meridian, ascending along the medial margin to Xiguan (LR 7) and Ququan (LR 8).]
Eight cun above the ankle (terminating) ascending along the medial margin. Hua Sushu states: From Zhongfeng (LR 4), ascending past the ankle and crossing the intersection of the Three Yin meridians, it passes Ligou (LR 5) and Zhongdu (LR 6). Ascending one additional cun, it emerges posterior to the Foot-Taiyin Spleen Meridian, continuing upward along the medial margin to Xiguan (LR 7) and Ququan (LR 8).
[Following the medial thigh (terminating) connecting to the Liver and linking to the Gallbladder. "Guo" (pass) is written as "Huan" (circle) in the *Jia Yi Jing*, consistent with the *Tongren* and *Juying*. Hua Shi states: The medial thigh is the Gu. The lower abdomen is below the umbilicus. From Ququan (LR 8), it ascends, following the medial thigh through Yinbao (LR 9), Wuli (LR 10), and Yinlian (LR 11). It reaches the junction of Chongmen (SP 12) and Fushe (SP 13), enters the pubic hair region, crosses left and right, surrounds the genitalia, reaches the lower abdomen, and ascends to converge at Qugu (CV 2), Zhongji (CV 3), and Guanyuan (CV 4). It then follows Zhangmen (LR 13) to Qimen (LR 14), flanks the stomach, connects to the Liver, descends to Riyue (GB 24), and links to the Gallbladder. Zhang Jingyue states: Entering the pubic hair region at Jimai (LR 12), it crosses left and right, surrounds the genitalia, and converges with the Ren Mai at Qugu (CV 2). Danshan Yuanjian notes: The Jimai (LR 12) acupoint is located in the pubic hair region, two and a half cun lateral to the midline, as described in the *Qi Fu Lun*. Wang Bing’s annotation identifies it as a point of this meridian, which was omitted in the *Juying*.]
Coursing along the medial thigh (terminating) connecting to the Liver and linking to the Gallbladder. The *Jia Yi Jing* writes "Guo" (pass) as "Huan" (circle), consistent with the *Tongren* and *Juying*. Hua Sushu states: The medial thigh is referred to as Gu. The lower abdomen lies below the umbilicus. From Ququan (LR 8), the meridian ascends along the medial thigh, passing Yinbao (LR 9), Wuli (LR 10), and Yinlian (LR 11). It arrives at the junction of Chongmen (SP 12) and Fushe (SP 13), enters the pubic region, crosses medially, surrounds the external genitalia, reaches the lower abdomen, and ascends to converge at Qugu (CV 2), Zhongji (CV 3), and Guanyuan (CV 4). It then courses along Zhangmen (LR 13) to Qimen (LR 14), flanks the Stomach, connects to the Liver, descends to Riyue (GB 24), and links to the Gallbladder. Zhang Jingyue states: Entering the pubic region at Jimai (LR 12), it crosses medially, surrounds the genitalia, and converges with the Conception Vessel at Qugu (CV 2). Danshan Yuanjian notes: The Jimai (LR 12) acupoint is situated in the pubic hair region, two and a half cun lateral to the midline, as detailed in the *Qi Fu Lun*. Wang Bing’s annotation correctly identifies it as a point of this meridian, an omission in the *Juying*.
[Piercing the diaphragm (terminating) converging at the vertex. The *Jia Yi Jing* annotation adds: Another version states a branch arises from the lower abdomen, joining the Taiyin and Shaoyang meridians, knotting at the third and fourth vertebral foramina below the waist and ankles. Hua Shi states: Internally connected to the eye, the deep structure is the Eye System (Mu Xi). The Hangsang is the nasopharynx. From Qimen (LR 14), it pierces the diaphragm, courses external to Shidou (ST 19), internal to Dabao (SP 21), disperses along the hypochondrium and ribs. It ascends between Yunmen (LU 2) and Yuanye (GB 22), external to Yingchang (ST 9), follows the posterior aspect of the throat, enters the Hangsang, courses external to Daying (ST 5), Dicang (ST 4), Sibai (ST 2), and Yangbai (GB 14), connects to the Eye System, emerges above the forehead, courses internal to Toulinqi (GB 15), and converges with the Du Mai at Baihui (DU 20) on the vertex. Zhi Cang states: The Hangsang is the upper orifice. Coursing posterior to the throat, entering the Hangsang, and connecting to the Eye System indicates that the Hangsang is superior to the epiglottis, serving as the passage connecting the upper airway to the nasal cavity. Thus, if the Hangsang is obstructed, rhinorrhea cannot be controlled, indicating a failure of Qi distribution. "Fen Qi" refers to the distinct Qi of the mouth and nose. Danshan Yuanjian notes: The meaning of Hangsang became clear only with Zhi Cang’s annotation. The explanation is more detailed in the annotation of the *You Hui Wu Yan Pian*.]
Piercing the diaphragm (terminating) converging at the vertex. The *Jia Yi Jing* annotation offers an alternative: A branch arises from the lower abdomen, intersecting with the Taiyin and Shaoyang meridians, and knotting at the third and fourth intervertebral foramina below the lumbar region. Hua Sushu states: Internally linked to the eye, the deep structure is the Eye System (Mu Xi). The Hangsang refers to the nasopharynx. From Qimen (LR 14), it pierces the diaphragm, courses lateral to Shidou (ST 19) and medial to Dabao (SP 21), dispersing along the hypochondriac and rib regions. It ascends between Yunmen (LU 2) and Yuanye (GB 22), lateral to Yingchang (ST 9), follows the posterior aspect of the pharynx, enters the Hangsang, courses lateral to Daying (ST 5), Dicang (ST 4), Sibai (ST 2), and Yangbai (GB 14), connects to the Eye System, emerges above the frontal region, courses medial to Toulinqi (GB 15), and converges with the Governor Vessel at Baihui (DU 20) on the vertex. Zhi Cang states: The Hangsang is the superior orifice. By coursing posterior to the throat, entering the Hangsang, and connecting to the Eye System, it is evident that the Hangsang lies superior to the epiglottis, serving as the aperture connecting the upper respiratory tract to the nasal cavity. Consequently, obstruction of the Hangsang prevents the retention of clear nasal discharge, signifying a dysfunction of distributed Qi. "Fen Qi" denotes the distinct airflow of the oral and nasal cavities. Danshan Yuanjian notes: The concept of Hangsang was elucidated only through Zhi Cang’s commentary. Further detail is provided in the annotation of the *You Hui Wu Yan Pian*.
[Its branch (terminating) circles the interior of the lips. Hua Shi states: Previously, it connected to the Eye System and emerged above the forehead. This branch descends from the Eye System, lateral to the Ren Mai, internal to this meridian, descending through the cheek lining, crossing and circling the interior of the lips.]
A branch terminates by encircling the interior of the lips. Hua Sushu states: Whereas the main trunk previously connected to the Eye System and emerged above the forehead, this branch descends from the Eye System, lateral to the Conception Vessel and internal to the Gallbladder Meridian, descending through the buccal mucosa, crossing, and encircling the interior of the lips.
[Its branch (terminating) pours into the Lung. Hua Shi states: This intersecting branch diverges from the liver-connecting point at Qimen (LR 14), pierces the diaphragm, courses lateral to Shidou (ST 19), internal to this meridian, ascending into the Lung. It descends to the Middle Jiao, flanking the Zhongwan (CV 12) region, to intersect with the Hand-Taiyin Lung Meridian. Zhang Jingyue states: This completes one cycle of the twelve meridians, ending and restarting.]
A branch terminates by pouring into the Lung. Hua Sushu states: This intersecting branch diverges from the hepatic connection at Qimen (LR 14), pierces the diaphragm, courses lateral to Shidou (ST 19) and internal to the Gallbladder Meridian, ascending into the Lung. It descends to the Middle Jiao, flanking the Zhongwan (CV 12) region, to intersect with the Hand-Taiyin Lung Meridian. Zhang Jingyue states: This completes one full circulation of the twelve meridians, concluding and recommencing.
[Loin pain. Ma Yi states: The Liver and Kidney communicate; thus, the muscles of the back connect to the Liver. Zhang Jingyue states: The divergent branch of the Foot-Jueyin intersects with the Taiyin and Shaoyang meridians, knotting between the Zhongliao and Xialiao acupoints below the waist and ankle. Hence, it causes loins pain. The *Ci Yaotong Pian* states: The Jueyin meridian causes loins pain, with the sensation of a drawn bowstring.]
Loin pain. Ma Yi states: The Liver and Kidney are interconnected; thus, the erector spinae muscles link to the Liver. Zhang Jingyue states: The divergent branch of the Foot-Jueyin Liver Meridian intersects with the Taiyin and Shaoyang meridians, knotting between the Zhongliao (BL 28) and Xialiao (BL 30) acupoints inferior to the lumbar region. Consequently, it manifests as loins pain. The *Ci Yaotong Pian* (Chapter on Acupuncture for Loin Pain) states: The Jueyin meridian causes loins pain, characterized by a sensation tight as a drawn bowstring.
[Men suffer from hernia; women suffer from lower abdominal swelling. Zhang Jingyue states: Rebellious Qi of the Foot-Jueyin causes testicular swelling and acute hernia. Lower abdominal swelling in women is also a form of hernia disease. Wang Ji states: The meridian reaches the lower abdomen; women can also suffer from hernia, though it is termed Zha (mass) rather than Hernia.]
Men present with hernia; women present with lower abdominal distension. Zhang Jingyue states: Rebellious Qi of the Foot-Jueyin Meridian leads to testicular swelling and acute hernia. Lower abdominal swelling in women constitutes a type of hernia pathology. Wang Ji states: The meridian reaches the lower abdomen; women may also suffer from hernia-like conditions, though they are classified as Zha (fixed masses) rather than Hernia.
[Facial dustiness and loss of luster. Ma Yi states: Gallbladder disease causes facial dustiness; the Liver is its interior counterpart, sharing similar pathological manifestations.]
Facial dullness and loss of luster. Ma Yi states: Gallbladder pathology manifests as facial dustiness; as the Liver is its interior counterpart, it shares similar symptomatic presentations.
[Chest fullness (terminating) urinary retention. Zhang Jingyue states: The ascending branch flanks the Stomach and pierces the diaphragm; the descending branch passes the genitalia and reaches the lower abdomen, causing these various diseases. Zhi Cang states: Rebellious Liver Qi fails to distribute grain essence, causing chest fullness and vomiting. The Liver governs free flow; Liver Qi deficiency leads to undigested diarrhea and enuresis, while excess leads to urinary retention and fox hernia. This hernia fluctuates with the meridian’s daily circulation. The *Tongren* commentary states: Fox hernia prevents urination at night, allowing it only after sunrise. The patient’s symptoms mimic those of a fox, hence the name. Danshan Yuanjian notes: The *Tongren* commentary is based on the *Si Shi Ni Cong Lun*; Yang Shangshan’s annotation is incorrect. "Enuresis" is written as "seminal emission" in the *Jia Yi Jing*.]
Chest fullness (terminating) to urinary retention. Zhang Jingyue states: The ascending branch flanks the Stomach and pierces the diaphragm, while the descending branch traverses the genitalia and reaches the lower abdomen, thereby producing these ailments. Zhi Cang states: Rebellious Liver Qi fails to distribute nutrients, resulting in chest fullness and vomiting. The Liver governs the smooth flow of Qi; deficiency leads to incomplete digestion and enuresis, whereas excess causes urinary retention and fox hernia. This hernia varies with the diurnal circulation of the meridian. The *Tongren* commentary explains: Fox hernia impedes nocturnal urination, permitting it only at dawn. The patient’s condition resembles that of a fox, hence the nomenclature. Danshan Yuanjian notes: The *Tongren* commentary derives from the *Si Shi Ni Cong Lun*; Yang Shangshan’s annotation is erroneous. The *Jia Yi Jing* records "enuresis" as "seminal emission."
[Hand-Taiyin Qi exhaustion. The following six sections are largely identical to the *Nanjing: Chapter 24*. Hua Shi notes: The Lung is the root of Qi, its brilliance manifests in the hair, and it nourishes the skin. Lung exhaustion causes dry skin and hair, loss of fluids, and damage to the skin joints, as all fluids converge at the joints. Wang Wenjie states: Fluids rely on Lung Qi to moisten the skin joints and hair. The *Nanjing* reads "skin dry" instead of "nails dry." The *Jia Yi Jing* reads "skin and hair dry, fluids lost; fluids lost, skin joints adhere; skin joints adhere, nails dry and hair break."]
Exhaustion of Hand-Taiyin Qi. The subsequent six sections closely parallel the text of the *Nanjing Jing: Chapter 24*. Hua Sushu notes: The Lung is the origin of Qi; its luster manifests in the body hair, and it nourishes the integument. Exhaustion of Lung Qi leads to dryness of skin and hair, depletion of fluids, and impairment of the skin joints, since all bodily fluids converge at these junctures. Wang Wenjie states: Fluids depend on Lung Qi to moisten the skin joints and hair. The *Nanjing Jing* substitutes "nails dry" with "skin dry." The *Jia Yi Jing* records: "Skin and hair become dry, fluids are depleted; when fluids are depleted, the skin joints adhere; when the skin joints adhere, the nails wither and hair breaks."
[Hand-Shaoyin Qi exhaustion. Hua Shi notes: The Heart matches the vessels; its luster is color; its brilliance is in the face; it nourishes the blood vessels. Heart exhaustion causes vessel obstruction, blood stasis, and loss of luster. The *Jia Yi Jing* reads "Mao" as "Fa" (hair). The *Shuowen* states: Mao is hair. The *Shiming* states: Mao means to cover; it covers the head and neck.]
Exhaustion of Hand-Shaoyin Qi. Hua Sushu notes: The Heart corresponds to the vessels; its luster is reflected in complexion; its brilliance shines on the face; it nourishes the blood vessels. Exhaustion of Heart Qi leads to vascular obstruction, blood stasis, and loss of luster. The *Jia Yi Jing* reads "Mao" as "Fa" (hair). The *Shuowen Jiezi* defines Mao as hair. The *Shiming* explains that Mao means to cover, referring to the hair covering the head and neck.
[Foot-Taiyin Qi exhaustion. The *Jia Yi Jing* reads "mouth lip" for "muscle" and "tongue"; it lacks the characters "tongue withers." The *Nanjing* is consistent. Hua Shi notes: The Spleen’s brilliance is in the lips; it nourishes the muscles. Spleen exhaustion causes muscle distension and inverted lips. Muscle distension refers to muscles becoming tense and lacking lubrication. Zhang Jingyue states: Wei (wither) is pronounced "wei," meaning faded and dried.]
Exhaustion of Foot-Taiyin Qi. The *Jia Yi Jing* substitutes "muscle" and "tongue" with "mouth and lips"; it omits the phrase "tongue withers." The *Nanjing Jing* aligns with this. Hua Sushu notes: The Spleen’s luster manifests in the lips; it nourishes the muscles. Exhaustion of Spleen Qi results in muscular tension and retraction of the lips. Muscular tension denotes stiffness and lack of suppleness. Zhang Jingyue states: The character "Wei" (wither) is pronounced "wei," signifying a faded and desiccated state.
[Foot-Shaoyin Qi exhaustion. The *Nanjing* reads "Wen" (warm) for "Ru." The phrase "cannot attach" lacks the character "bone" in some versions, but the *Jia Yi Jing* includes it. "Gou" (dirt) is read as "Ku" (dry/withered). Yang Shangshan notes: The Kidney governs the internal nourishment of marrow; thus, it is said to run internally and warm the marrow. "Que" means contraction. It refers to the gums contracting, causing the teeth to appear longer and dry.]
Exhaustion of Foot-Shaoyin Qi. The *Nanjing Jing* reads "Wen" (warm) for "Ru." The phrase "cannot attach" omits the character "bone" in some texts, whereas the *Jia Yi Jing* includes it. "Gou" (dirt) is interpreted as "Ku" (dry/withered). Yang Shangshan notes: The Kidney governs the internal nourishment of the marrow; hence, it is described as circulating internally to warm the marrow. "Que" signifies contraction. This refers to the retraction of the gingiva, causing the teeth to appear elongated and dry.
[Foot-Jueyin Qi exhaustion. "Jin Jue" (tendon exhaustion) is written as "Jin Suo" (tendon contraction) in the *Nanjing* and "Jin Chi" (tendon flaccidity) in the *Jia Yi Jing*. Given the subsequent "testicular retraction," the *Nanjing* reading seems plausible. "Yin Qi" is written as "Yin Qi" (genitals) in the *Nanjing*, followed by all commentators. The *Suwen: Wen Yao Jing Zhong Lun* cites Wang Bing’s annotation referencing this chapter, also reading "Yin Qi," indicating the current text is erroneous. Hua Shi notes: The Liver matches the tendons; its brilliance is in the nails; it nourishes the tendons. Tendons gather at the genitals and connect to the base of the tongue. Liver exhaustion causes tendon contraction, pulling the testes and tongue.]
Exhaustion of Foot-Jueyin Qi. The term "Jin Jue" (tendon exhaustion) is recorded as "Jin Suo" (tendon contraction) in the *Nanjing Jing* and "Jin Chi" (tendon laxity) in the *Jia Yi Jing*. Based on the subsequent mention of "testicular retraction," the *Nanjing* reading appears more accurate. "Yin Qi" is written as "Yin Qi" (genitalia) in the *Nanjing Jing*, a reading adopted by all commentators. The *Suwen: Wen Yao Jing Zhong Lun*, citing Wang Bing’s annotation of this chapter, also reads "Yin Qi," suggesting the extant text contains an error. Hua Sushu notes: The Liver corresponds to the tendons; its luster manifests in the nails; it nourishes the tendons. The tendons converge at the external genitalia and connect to the root of the tongue. Exhaustion of Liver Qi leads to tendon contraction, drawing the testes and tongue inward.
[When the Five Yin Qi are exhausted (terminating) death occurs in one and a half days. Zhang Jingyue states: The essence of the Five Zang organs all ascends to the eyes. Thus, when the Five Yin Qi are exhausted, the eyes roll back, and the Zhi (Will) perishes first. The Will is stored in the Kidney and is the spirit of Yin. When True Yin is depleted, death occurs within a week. Currently, patients with severe illness who suddenly lose vision exhibit signs of Yin Qi exhaustion.]
When the Five Yin Qi are completely exhausted (terminating), death ensues within one and a half days. Zhang Jingyue states: The essence of the Five Zang organs ascends to the eyes. Therefore, upon exhaustion of the Five Yin Qi, the eyeballs roll backward, and the Zhi (Will) perishes first. The Will is housed in the Kidney and represents the spiritual aspect of Yin. When True Yin is depleted, death occurs within seven days. Presently, patients with critical illness who suddenly lose vision demonstrate the hallmark of Yin Qi exhaustion.
[When the Six Yang Qi are exhausted (terminating) death occurs at dawn. "Extremity sweat emerges" below. The *Jia Yi Jing* adds: "Large as beads, rolling out without flowing, then Qi dies first." Twelve characters. After "death at dawn," seven characters read: "This is the collapse of the twelve meridians." Zhang Jingyue states: Sweat is originally Yin essence, secured by Yang Qi. When Yang Qi exhausts, Yin and Yang separate, the pores fail to close, and profuse sweat emerges. Death occurs instantaneously.]
When the Six Yang Qi are exhausted (terminating), death occurs at dawn. Below the phrase "extremity sweat emerges," the *Jia Yi Jing* adds: "Large as pearls, rolling out without flowing, then Qi dies first" (thirteen characters). Following "death at dawn," seven characters read: "This is the collapse of the twelve meridians." Zhang Jingyue states: Sweat is fundamentally Yin essence, stabilized by Yang Qi. When Yang Qi exhausts, Yin and Yang separate, the pores remain open, and profuse sweat (collapse sweat) emerges. Death occurs instantaneously.
[Huangdi says. These three characters are absent in most editions, present only in Zhang’s edition, and should be deleted.]
"Huangdi says." These three characters are absent in most editions, appearing only in Zhang Jingyue’s version, and are considered interpolations to be deleted.
[Foot-Taiyin. The *Jia Yi Jing* adds "Mai" (meridian/vessel) after "Yin." Zhang Jingyue states: "Foot-Taiyin" should be "Hand-Taiyin Meridian." The vessels are deep and straight. Thus, the twelve hand and foot meridians all run hidden between the muscles and are invisible. The only one visible is the Hand-Taiyin Lung Meridian, passing over the radial styloid process. Because the bone is superficial and the skin thin, it cannot be hidden. The subsequent text states: "Meridians are usually invisible; their deficiency or excess is known via the Qi Kou (Radial Pulse)." This refers precisely to this phenomenon. Other vessels that float and are visible externally are all Luo (Collateral) vessels. "Fen Rou" refers to the intermuscular spaces. Ma Yi states: The Spleen meridian passes over the radial styloid, communicating with the Stomach meridian, leaving no place to hide. Danshan Yuanjian notes: We follow Zhang Jingyue’s annotation.]
Foot-Taiyin. The *Jia Yi Jing* inserts the character "Mai" (vessel/meridian) after "Yin." Zhang Jingyue states: "Foot-Taiyin" should read "Hand-Taiyin Meridian." The vessels are deep and run straight. Consequently, the twelve meridians of the hands and feet all course hidden within the intermuscular spaces and are not visible. The sole exception is the Hand-Taiyin Lung Meridian, which becomes visible over the radial styloid process. Due to the superficial bone and thin skin, it cannot remain concealed. The subsequent text states: "Meridians are typically invisible; their deficiency or excess is discerned via the Qi Kou (Radial Pulse)." This precisely describes this phenomenon. All other vessels that surface and are visible externally are Luo (Collateral) vessels. "Fen Rou" refers to the intermuscular septa. Ma Yi states: The Spleen meridian passes over the radial styloid, communicating with the Stomach meridian, thus offering no concealment. Danshan Yuanjian notes: We adopt Zhang Jingyue’s annotation.
[Six Luo Vessels (terminating) converging in the elbow. Zhang Jingyue states: This demonstrates the largest visible collateral of the raised arm, illustrating the method of observing collaterals. The hands and feet each have six meridians, but among the hand meridians, only the Luo vessels of the Yangming and Shaoyang are the largest. The Luo vessel of the Hand-Yangming is named Pianli, located three cun distal to the wrist on the radial side, diverging to the Taiyin. The Luo vessel of the Hand-Shaoyang is named Waiguan, located two cun distal to the wrist between the two tendons on the dorsal aspect,斜行 inward, passing the Yangming and Taiyin, diverging to the Jueyin. The two descending Luo vessels: The Yangming emerges near Hegu (LI 4), distributing to the index and middle fingers. The Shaoyang emerges near Yangchi (TE 4), scattering to the ring and little fingers. Thus, they originate between the five fingers. The ascending branches converge at the medial aspect of the elbow, near Quze (PC 3) of the Jueyin. All visible veins on the dorsum of the hand are clearly observable, commonly called "green veins." These are neither tendons nor true vessels, but large Luo vessels accumulating blood. All superficial collaterals can be understood by analogy.]
The Six Luo Vessels (terminating) converging in the antecubital fossa. Zhang Jingyue states: This illustrates the largest visible collateral of the elevated arm, demonstrating the technique for observing collaterals. Each hand and foot possesses six meridians; however, among the hand meridians, only the Luo vessels of the Yangming and Shaoyang are the most prominent. The Luo vessel of the Hand-Yangming Large Intestine Meridian is named Pianli (LI 6), located three cun proximal to the wrist crease on the radial side, diverging to connect with the Taiyin. The Luo vessel of the Hand-Shaoyang Sanjiao Meridian is named Waiguan (TE 5), located two cun proximal to the wrist crease between the tendons, coursing obliquely inward, traversing the Yangming and Taiyin, and diverging to the Jueyin. Regarding the two descending Luo vessels: The Yangming emerges adjacent to Hegu (LI 4), distributing to the index and middle fingers. The Shaoyang emerges adjacent to Yangchi (TE 4), scattering to the ring and little fingers. Thus, they originate in the interdigital spaces. The ascending branches converge medially at the elbow, near Quze (PC 3) of the Pericardium Meridian. All visible veins on the dorsum of the hand are distinctly observable, colloquially termed "green veins." These are neither tendons nor true vessels, but rather large Luo vessels containing pooled blood. All superficial collaterals can be comprehended by analogy.]
[Those who drink wine (terminating) meridians become excessively full. The *Jia Yi Jing* adds "Ye" (particle) after "Sheng." Zhang Jingyue states: Wei Qi is the fierce Qi of water and grain. Its nature is rapid and slippery, not entering the meridians. Wine is also the fierce Qi of water and grain, sharing this rapid nature. Thus, after drinking wine, the Qi must follow Wei Qi, reaching the skin first, filling the Luo vessels first. When the Luo vessels become full, the Wei Qi is already saturated, and only then does the Ying Qi fill, causing the meridians to become full. "Ping" implies tide-level fullness, i.e., saturation. I observe: Vessels have Jing (Main) and Luo (Collateral); Jing is internal, Luo is external. Qi has Ying (Nutrient) and Wei (Defensive); Ying is internal, Wei is external. Now, when drinking wine, the Qi moves from inside to outside, seemingly implying it should affect the Jing first, then the Luo. Why does it affect the Luo first? Ying Qi is like a spring flowing underground, circulating ceaselessly; hence, "Ying circulates within the vessels." Wei Qi is like rain and mist rising, penetrating up and down, pervading all things; hence, "Wei circulates outside the vessels." Therefore, just as rain and mist from the earth must enter streams before returning to rivers and seas, the Wei Qi exiting the Stomach must first fill the Luo vessels before reaching the Jing meridians. Thus, the *Jing Shui Pian* distributes the twelve meridians among twelve waters. In this analogy, the Jing are the great rivers of the earth, and the Luo are the myriad streams of the fields. This distinguishes Jing/Luo and Ying/Wei.]
Individuals who consume alcohol (terminating) experience excessive fullness of the meridians. The *Jia Yi Jing* adds the particle "Ye" after "Sheng." Zhang Jingyue states: Wei Qi is the pungent, vigorous Qi derived from food and drink. Its nature is swift and slippery, circulating outside the meridians. Wine is also a product of food and drink, possessing this same rapid quality. Consequently, upon ingestion, the Qi of wine follows the Wei Qi, reaching the skin first and filling the Luo (Collateral) vessels first. Once the Luo vessels are full, the Wei Qi is saturated, and only subsequently does the Ying (Nutrient) Qi accumulate, causing the Jing (Main) meridians to become full. "Ping" denotes a state of tidal fullness, i.e., saturation. My observation is as follows: Vessels comprise Jing (Main) and Luo (Collateral); Jing is internal, Luo is external. Qi comprises Ying (Nutrient) and Wei (Defensive); Ying is internal, Wei is external. When consuming wine, the Qi moves from the interior to the exterior, which might suggest it should affect the Jing meridians before the Luo vessels. Why, then, does it affect the Luo first? Ying Qi is akin to a spring flowing subterraneously, circulating continuously; hence, "Ying circulates within the vessels." Wei Qi is akin to rising mist and rain, penetrating vertically and horizontally, pervading all phenomena; hence, "Wei circulates outside the vessels." Therefore, just as atmospheric moisture from the earth must first enter tributary streams before returning to major rivers and seas, the Wei Qi emanating from the Stomach must first saturate the Luo vessels before reaching the Jing meridians. Thus, the *Jing Shui Pian* correlates the twelve meridians with twelve water systems. In this analogy, the Jing meridians represent the great rivers of the earth, while the Luo vessels resemble the myriad streams of the plains. This distinction clarifies the relationship between Jing/Luo and Ying/Wei.
[The sudden change of the pulse (terminating) indicates which meridian is moving. Zhi Cang states: Using pathogenic factors to distinguish meridians from collaterals. For instance, the sudden fullness of the twelve meridians indicates pathogenic Qi residing within the vessels. "Ben Mo" (root and extremity) refers to the origins and termini of the twelve meridians. If pathogenic Qi remains in the vessel without moving, heat results; if it does not remain in the vessel, the vessel becomes weak, and the pathogen sinks externally into the skin. The circulation and entry/exit of the twelve meridians differ significantly from the numerous Luo and Da Luo vessels. Thus, one can determine which meridian is affected. Danshan Yuanjian notes: Ma and Zhang interpret "pathogenic Qi" as the pathogenic Qi of alcohol, which is unacceptable.]
Sudden changes in the pulse (terminating) indicate which meridian is involved. Zhi Cang states: Pathogenic factors are used to differentiate between the main meridians and the collaterals. For example, the sudden fullness of the twelve main meridians indicates that pathogenic Qi has lodged within the vessels. "Ben Mo" (root and extremity) refers to the proximal and distal points of the twelve meridians. If pathogenic Qi remains stationary within the vessel, heat ensues; if it does not reside within the vessel, the vessel becomes flaccid, and the pathogen sinks externally into the subcutaneous tissue. The circulation and entry-exit patterns of the twelve main meridians differ substantially from those of the numerous Luo and Da Luo vessels. Thus, one can identify the affected meridian. Danshan Yuanjian notes: Ma Yi and Zhang Jingyue interpret "pathogenic Qi" as the pathogenic influence of alcohol, an interpretation deemed unsatisfactory.
[Qi Kou. Zhang Jingyue states: Qi Kou refers to the Hand-Taiyin Lung Meridian. The Lung commands all vessels; Qi Kou is the great convergence of the pulses. All twelve meridians are deep and invisible, but their...]
Qi Kou. Zhang Jingyue states: Qi Kou refers to the Hand-Taiyin Lung Meridian. The Lung directs all vessels; Qi Kou is the great convergence of the pulses. All twelve meridians are deep and invisible, but their...