人皮应天，人肉应地，人脉应人，人筋应时，人声应音，人阴阳合气应律，人齿面目应星，人出入应风，人九窍三
百六十五络应野。（见针刺类三。）
天有宿度，地有经水，人有经脉。天地温和，则经水安静；天寒地冻，则经水凝泣；天暑地热，则经水沸溢；卒风
暴起，则经水波涌而陇起。夫邪之入于脉也，寒则血凝泣，暑则气淖泽，虚邪因而入客，亦如经水之得风也。（针刺十四。）
人有四经十二从。四经应四时，十二从应十二月，十二月应十二脉。（脉色二十六。）
经脉十二者，以应十二月。十二月者，分为四时。（针刺二十七。）
身半以上，其气三矣，天之分也，天气主之。身半以下，其气三矣，地之分也，地气主之。以名命气，以气命处，
而言其病。半，所谓天枢也。（运气二十九。）
天枢之上，天气主之；天枢之下，地气主之；气交之分，人气从之，万物由之。此之谓也。（运气九。）
六经为川，肠胃为海，九窍为水注之气。（阴阳四。）
计人亦有三百六十五节，以为天地。（运气一。）
其气九州九窍、五脏十二节，皆通乎天气。（疾病类五。）
天不足西北，故西北方阴也，而人右耳目不如左明也。地不满东南，故东南方阳也，而人左手足不如右强也。（阴阳
三。）
上部天，两额之动脉；上部地，两颊之动脉；上部人，耳前之动脉。中部天，手太阴也；中部地，手阳明也；中部
人，手少阴也。下部天，足厥阴也；下部地，足少阴也；下部人，足太阴也。三部者，各有天，各有地，各有人。三而
成天，三而成地，三而成人。三而三之，合则为九，九分为九野，九野为九藏。故神藏五，形藏四，合为九藏。（脉色五。）
三阳在头，三阴在手。（脉色二十六。）
手之三阴，从脏走手；手之三阳，从手走头。足之三阳，从头走足；足之三阴，从足走腹。（针刺二十。）
阴气从足上行至头，而下行循臂至指端；阳气从手上行至头，而下行至足。故曰阳病者上行极而下，阴病者下行极
而上。（疾病十三。）
阳气起于足五趾之表，阴脉者集于足下而聚于足心，故阳气胜则足下热也。阴气起于五趾之里，集于膝下而聚于膝
上，故阴气胜则从五指至膝上寒，其寒也不从外、皆从内也。（疾病三十四。）
足三阳者下行。胃者六腑之海，其气亦下行。（疾病八十二。）
四肢者诸阳之本也，阳盛则四肢实，实则能登高也。（疾病十二。）
五脏者，所以藏精神血气魂魄者也；六腑者，所以化水谷而行津液者也。肺合大肠，大肠者，皮其应。心合小肠，
小肠者，脉其应。肝合胆，胆者，筋其应。脾合胃，胃者，肉其应。肾合三焦膀胱，三焦膀胱者，腠理毫毛其应。肺应
皮，心应脉，脾应肉，肝应爪，肾应骨。（藏象二十八。）
脉者血之府。（脉色二十一。）
心者，五脏之专精也，目者其窍也，华色者其荣也。积水者至阴也，至阴者肾之精也。水之精为志，火之精为神。
泣涕者脑也，脑者阴也，髓者骨之充也，故脑渗为涕。志者骨之主也，是以水流而涕从之。（疾病八十。）
阳明者，十二经脉之长也。（疾病四十。）
阳明者，胃脉也。阳明主肉。（疾病十二。）
胃之大络，名曰虚里，贯膈络肺，出于左乳下，其动应衣，脉宗气也。（脉色十一。）
阳明者，五脏六腑之海，主润宗筋，宗筋主束骨而利机关也。冲脉者，经脉之海也，主渗灌溪谷，与阳明合于宗筋，
阴阳总宗筋之会，会于气街，而阳明为之长，皆属于带脉，而络于督脉。故阳明虚则宗筋纵，带脉引不，故足痿不用也。
（疾病七十一。）胃者，水谷之海，六腑之大源也。五味入口，藏于胃以养五脏气，气口亦太阴也。是以五脏六腑之气味，
皆出于胃，变见于气口。（藏象十一。）
脾与胃以膜相连耳，而能为之行其津液何也？岐伯曰∶足太阴者三阴也，其脉贯胃属脾络嗌，故太阴为之行气于三
阴。阳明者表也，五脏六腑之海也，亦为之行气于三阳。脏腑各因其经而受气于阳明，故为胃行其津液。（疾病十三。）
人之所受气者，谷也。谷之所注者，胃也。胃者，水谷气血之海也。海之所行云气者，天下也。胃之所出气血者，
经隧也。经隧者，五脏六腑之大络也，迎而夺之而已矣。（针刺六十一。）
五脏者皆禀气于胃，胃者五脏之本也。脏气者，不能自致于手太阴，必因于胃气，乃至于手太阴也。（脉色二十七。）
四肢皆禀气于胃，而不得至经，必因于脾，乃得禀也。（疾病十三。）
肝开窍于目，心开窍于耳，脾开窍于口，肺开窍于鼻，肾开窍于二阴。（藏象四。）
人卧血归于肝，肝受血而能视，足受血而能步，掌受血而能握，指受血而能摄。（经络二十一。）
气积于胃，以通营卫，各行其道。宗气流于海，其下者注于气街，其上者走于息道。厥在于足，宗气不下。（针刺三
十五。）
营者，水谷之精气也，和调于五脏，洒陈于六腑，乃能入于脉也，故循脉上下，贯五脏，络六腑也。卫者，水谷之
悍气也，其气 疾滑利，不能入于脉也，故循皮肤之中，分肉之间，熏于肓膜，散于胸腹，逆其气则病，从其气则愈。（疾
病六十七。）
其浮气之不循经者为卫气，其精气之行于经者为营气。（经络十二。）
五谷入于胃也，其糟粕、津液、宗气分为三隧，故宗气积于胸中，出于喉咙，以贯心脉，而行呼吸焉。营气者，泌
其津液，注之于脉，化以为血，以荣四末，内注五脏六腑，以应刻数焉；卫气者，出其悍气之 疾，而先行于四末分肉
皮肤之间而不休者也。昼日行于阳，夜行于阴，常从足少阴之分间，行于五脏六腑。（疾病八十三。）
卫气者，昼日行于阳，夜行于阴。（疾病四十八。）
风府无常，卫气之所应，必开其腠理，气之所舍节，则其府也。（疾病四十九。又义同四十八。）
人之血气精神者，所以奉生而周于性命者也。经脉者，所以行血气而营阴阳，濡筋骨，利关节者也。卫气者，所以
温分肉，充皮肤，肥腠理，司开阖者也；志意者，所以御精神，收魂魄，适寒温，和喜怒者也。密理浓皮者，三焦膀胱
浓；粗理薄皮者，三焦膀胱薄。（藏象二十八。）
四肢八溪之朝夕也。人有大谷十二分，小溪三百五十四名，少十二俞，此皆卫气之所留止，邪气之所客也，针石缘
而去之。（经络二十一。）
上焦开发，宣五谷味，熏肤充身泽毛，若雾露之溉，是谓气。中焦受气取汁，变化而赤，是谓血。（藏象二十五。）
阳受气于上焦，以温皮肤分肉之间。（疾病二十。）
肠胃受谷，上焦出气，以温分肉，而养骨节，通腠理。中焦出气如露，上注溪谷而渗孙脉，津液和调，变化而赤为
血，血和则孙脉先满溢，乃注于络脉，皆盈，乃注于经脉。（疾病八十六。）
水谷皆入于口，津液各走其道。故三焦出气，以温肌肉，充皮肤，为其津；其流而不行者，为液。五谷之精液和合
而为膏者，内渗入于骨空，补益脑髓，而下流于阴股。（疾病五十八。）
冲脉起于关元，随腹直上。（疾病六十六。）
冲脉任脉皆起于胞中，上循背里，为经络之海。其浮而外者，循腹右上行，会于咽喉，别而络唇口。（藏象十七。）
入脊内，注于伏冲之脉。（疾病类四十九。《疟论》作伏膂之脉，详四十八。）
传舍于伏冲之脉。（疾病二。）
帝曰∶少阴之脉独下行何也？岐伯曰∶不然。夫冲脉者，五脏六腑之海也，五脏六腑皆禀焉。其上者，出于颃颡，
渗诸阳，灌诸精；其下者，注少阴之大络，出于气街，循阴股内廉，入 中，伏行 骨内，下至内踝之后属而别；其下
者，并于少阴之经，渗三阴；其前者，伏行出跗属，下循跗入大指间，渗诸络而温肌肉。故别络结则跗上不动，不动则
厥，厥则寒矣。（针刺二十。）
少阳属肾，肾上连肺，故将两脏。（藏象三。）
帝曰∶手太阴之脉独无 何也？岐伯曰∶少阴，心脉也。心者，五脏六腑之大主也，精神之所舍也，其脏坚固，邪
弗能容也。容之则心伤，心伤则神去，神去则死矣。故诸邪之在于心者，皆在于心之包络，包络者心主之脉也，故独无
焉。帝曰∶少阴独无 者不病乎？岐伯曰∶其外经病而脏不病，故独取其经于掌后锐骨之端。其余脉出入屈折，其行
之徐疾，皆如手少阴心主之脉行也。（针刺二十三。）
阳明者常动，巨阳少阳不动，不动而动大疾，此其候也。（疾病六十四。）巨
阳者，诸阳之属也，故为诸阳主气也。（疾病类三十九。）
夫胸腹，脏腑之郭也。膻中者，心主之宫城也。胃者，大仓也。咽喉小肠者，传送也。胃之五窍者，闾里门户也。
廉泉玉英者，津液之道也。（疾病五十六。）
身形支节者，脏腑之盖也。（藏象二十九。）
头者精明之府；背者胸中之府；腰者肾之府；膝者筋之府；骨者髓之府。（疾病九十一。）
脑、髓、骨、脉、胆、女子胞，此六者地气之所生也，皆藏于阴而象于地，故藏而不泻，名曰奇恒之府。夫胃、大
肠、小肠、三焦、膀胱，此五者天气之所生也，其气象天，故泻而不藏，此受五脏浊气，名曰传化之府。（藏象二十三。）
首面耐寒，因于气聚。（藏象二十。）
明堂者鼻也，阙者眉间也，庭者颜也，蕃者颊侧也，蔽者耳门也。（脉色三十二。）
目者，宗脉之所聚也，上液之道也；口鼻者，气之门户也；耳者，宗脉之所聚也。（疾病七十九。）
五脏六腑之津液，尽上渗于目。（疾病五十八。）
精明者，所以视万物，别黑白，审长短。以长为短，以白为黑，如是则精衰矣。（脉色三十。）
命门者目也。（经络十二。）
鼻者肺之官也，目者肝之官也，口唇者脾之官也，舌者心之官也，耳者肾之官也。以官何候？以候五脏。（脉色三十
一。）
切脉动静而视精明。（脉色一。）
所以察其目者，五脏使五色循明，循明则声章，声章者，则言声与平生异也。（针刺十六。）
目下亦阴也，腹者至阴之所居。（疾病三十一。）
目 外决于面者为锐 ，在内近鼻者为内 ，上为外 ，下为内 。（针刺三十七。）
眉本。液者所以灌精濡空窍者也，故上液之道开则泣。（疾病七十九。）
臂阳明有入 遍齿者，名曰大迎。足太阳有入 遍齿者，名曰角孙。足阳明有挟鼻入面者，名曰悬颅。足太阳有通
项入于脑者，正属目本，名曰眼系，头目苦痛取之，在项中两筋间，入脑乃别。阴跷阳跷，阴阳相交，阳入阴，阴出阳，
交于目锐 ，阳气盛则 目，阴气盛则瞑目。（针刺四十四。）
喉主天气，咽主地气。（疾病十三。）
咽喉者，水谷之道也；喉咙者，气之所以上下者也；会厌者，音声之户也；口唇者，音声之扇也；舌者，音声之机
也；悬雍垂者，音声之关也；颃颡者，分气之所泄也；横骨者，神气所使，主发舌者也。（针刺四十五。）
渐者上侠颐也。（针刺四十四。）
上纪者胃脘也，下纪者关元也。（针刺四十七。）
膈肓之上，中有父母，七节之旁，中有小心。（针刺六十四。）
肓之原在脐下。（疾病七十三。）
陷于肉肓而中气穴。（疾病五十六。）
肉之大会为谷，肉之小会为溪。（经络八。）
经脉十二，络脉三百六十五。（论治十九。）
夫十二经脉者，皆络三百六十五节，节有病必被经脉，经脉之病皆有虚实，何以合之？（疾病二十。）
视其经脉之在于身也，其见浮而坚、其见明而大者多血，细而沉者多气也。（经络十八。）
阳络伤则血外溢，阴络伤则血内溢。（疾病二。）
内溢于经，外注于络。（针刺二十一。）
经有常色而络无常变也。阴络之色应其经，阳络之色变无常，随四时而行也。（脉色三十五。）
凡五十七穴者，皆脏之阴络，水之所客也。（针刺三十八。）
节之交三百六十五会者，络脉之渗灌诸节者也。（针刺十六。）
节之交，三百六十五会。所谓节者，神气之所游行出入也。（经络十四。）
粗理而皮不致者，腠理疏。薄皮肤而目坚固以深者，长冲直阳，（《论勇篇》冲作衡。）其心刚，刚则多怒，怒则气上
逆。颧骨者，骨之本也。颧大则骨大，颧小则骨小。臂薄者，其髓不满。（疾病类七十六。）
所谓玄府者，汗空也。（针刺三十八。）
原独不应五时，以经合之，以应其数，故六六三十六输。（针刺十七。）
气门乃闭。（疾病五。运气十七。）
人有八虚，皆机关之室，真气之所过，血络之所游。（疾病十五。）
腰脊者，身之大关节也。肢胫者，人之管以趋翔也。茎垂者，身中之机，阴精之候，津液之道也。（针刺三十三。）
三结交者，阳明太阴也，脐下三寸关元也。（针刺五十三。）
膀胱之胞薄以懦。（气味三。）
胞痹者，少腹膀胱，按之内痛。（疾病六十七。）
石瘕生于胞中，寒气客于子门。（疾病五十七。）
胞移热于膀胱。（ 疾病四十六。）
Human skin corresponds to Heaven, human flesh corresponds to Earth, human vessels correspond to Humanity, human tendons correspond to the seasons and times, human voice corresponds to musical tones, the harmonious combination of Yin and Yang Qi corresponds to the six pitches (Lü), teeth and facial features correspond to stars, respiration corresponds to wind, and the nine orifices along with the 365 collaterals correspond to the Nine Provinces (Wilderness). (See *Needling Class*, Chapter 3.)
Heaven has the degrees of constellations, Earth has the flowing waters, and humans have the meridians. When Heaven and Earth are mild and warm, the waters remain calm; when Heaven is cold and Earth frozen, the waters stagnate and flow slowly; when Heaven is hot and Earth dry, the waters boil and overflow; when sudden storms arise, the waters surge and rise in waves. Similarly, when pathogenic factors enter the vessels, cold causes blood to stagnate, heat makes Qi moist and fluid, and deficient pathogens take residence, just as water responds to wind. (*Needling*, Chapter 14.)
The human body has four main meridians and twelve following pathways. The four meridians correspond to the four seasons, the twelve following pathways correspond to the twelve months, and the twelve months correspond to the twelve primary meridians. (*Pulse and Color*, Chapter 26.)
The twelve primary meridians correspond to the twelve months. The twelve months are divided into the four seasons. (*Needling*, Chapter 27.)
The upper half of the body consists of three parts of Qi, belonging to the domain of Heaven, governed by Heavenly Qi. The lower half of the body consists of three parts of Qi, belonging to the domain of Earth, governed by Earthly Qi. Names determine the nature of Qi, and Qi determines the location, thereby describing disease. The "half" refers to the Tianshu point (ST25). (*Movement and Transformation*, Chapter 29.)
Above Tianshu, Heavenly Qi governs; below Tianshu, Earthly Qi governs. At the intersection of Qi, Human Qi follows it, and all things derive from it. This is what is meant. (*Movement and Transformation*, Chapter 9.)
The Six Meridians are like rivers, the stomach and intestines are like the sea, and the nine orifices are the apertures where water flows in. (*Yin and Yang*, Chapter 4.)
Calculating the body, there are also 365 joints, corresponding to Heaven and Earth. (*Movement and Transformation*, Chapter 1.)
The Qi of the human body connects with the Nine Provinces, nine orifices, five zang organs, and twelve joints, all communicating with Heavenly Qi. (*Disease Class*, Chapter 5.)
Heaven is insufficient in the northwest, so the northwest is Yin; therefore, a person's right ear and eye are not as acute as the left. Earth is incomplete in the southeast, so the southeast is Yang; therefore, a person's left hand and foot are not as strong as the right. (*Yin and Yang*, Chapter 3.)
Upper Heaven refers to the arteries at the two temples; Upper Earth refers to the arteries at the two cheeks; Upper Humanity refers to the artery in front of the ears. Middle Heaven is the Hand-Taiyin Lung Meridian; Middle Earth is the Hand-Yangming Large Intestine Meridian; Middle Humanity is the Hand-Shaoyin Heart Meridian. Lower Heaven is the Foot-Jueyin Liver Meridian; Lower Earth is the Foot-Shaoyin Kidney Meridian; Lower Humanity is the Foot-Taiyin Spleen Meridian. Each of the three sections has its own Heaven, Earth, and Humanity. Three threes make nine, combining into the Nine Fields, which correspond to the Nine Viscera. Thus, there are five Spirit Stores and four Form Stores, totaling nine stores. (*Pulse and Color*, Chapter 5.)
The Three Yang meridians are located on the head, and the Three Yin meridians are on the hands. (*Pulse and Color*, Chapter 26.)
The three Yin meridians of the hand travel from the zang organs to the hand; the three Yang meridians of the hand travel from the hand to the head. The three Yang meridians of the foot travel from the head to the foot; the three Yin meridians of the foot travel from the foot to the abdomen. (*Needling*, Chapter 20.)
Yin Qi ascends from the foot to the head, then descends along the arm to the fingertips. Yang Qi ascends from the hand to the head, then descends to the foot. Therefore, it is said that Yang diseases progress upward to the extreme and then downward, while Yin diseases progress downward to the extreme and then upward. (*Disease*, Chapter 13.)
Yang Qi originates from the lateral side of the five toes of the foot, while Yin meridians gather at the sole and converge at the heel. Thus, when Yang Qi prevails, the soles become hot. Yin Qi originates from the medial side of the five toes, gathers below the knee, and converges above the knee. Thus, when Yin Qi prevails, coldness extends from the five toes to above the knee; this coldness does not come from outside but arises from within. (*Disease*, Chapter 34.)
The three Yang meridians of the foot descend. The stomach is the sea of the six fu organs, and its Qi also descends. (*Disease*, Chapter 82.)
The four limbs are the root of all Yang. When Yang is excessive, the four limbs become full and solid, enabling one to climb high. (*Disease*, Chapter 12.)
The five zang organs store spirit, mind, blood, Qi, ethereal soul, and corporeal soul. The six fu organs transform food and drink and transport fluids. The Lung pairs with the Large Intestine, which corresponds to the skin. The Heart pairs with the Small Intestine, which corresponds to the vessels. The Liver pairs with the Gallbladder, which corresponds to the tendons. The Spleen pairs with the Stomach, which corresponds to the flesh. The Kidney pairs with the Sanjiao and Bladder, which correspond to the interstices and body hair. The Lung corresponds to skin, the Heart to vessels, the Spleen to flesh, the Liver to nails, and the Kidney to bones. (*Zang-Xiang*, Chapter 28.)
Vessels are the mansion of blood. (*Pulse and Color*, Chapter 21.)
The Heart is the essence and spirit of the five zang organs, the eyes are its orifices, and the luster of the complexion is its glory. Accumulated water belongs to Supreme Yin, which is the essence of the Kidney. The essence of water manifests as Will (Zhi), and the essence of fire manifests as Spirit (Shen). Tears and mucus originate from the brain; the brain is Yin, and marrow fills the bones, so brain fluid seeps out as nasal discharge. Will is the master of bones; thus, when water flows, tears follow. (*Disease*, Chapter 80.)
The Yangming Meridian is the leader of the twelve primary meridians. (*Disease*, Chapter 40.)
The Yangming Meridian is the meridian of the Stomach. Yangming governs the flesh. (*Disease*, Chapter 12.)
The great collateral of the Stomach is named Xuli (ST15), piercing the diaphragm and connecting to the Lung, emerging below the left breast. Its pulsation can be seen through clothing; it represents the Zong Qi (Gathering Qi) of the pulse. (*Pulse and Color*, Chapter 11.)
The Yangming Meridian is the sea of the five zang and six fu organs, primarily nourishing the Zongjin (Major Tendons). The Zongjin binds the bones and facilitates joint movement. The Chong Mai (Penetrating Vessel) is the sea of the meridians, primarily infiltrating and irrigating the muscle valleys. It combines with Yangming at the Zongjin. Yin and Yang converge at the Zongjin, meeting at the Qichu (Qichong ST30) point, with Yangming as their leader. All belong to the Dai Mai (Girdle Vessel) and connect to the Du Mai (Governor Vessel). Therefore, if Yangming is deficient, the Zongjin becomes flaccid, and the Dai Mai fails to restrain, leading to weakness and immobility of the legs. (*Disease*, Chapter 71.)
The Stomach is the sea of water and grain, the great source of the six fu organs. The five flavors enter the mouth and are stored in the Stomach to nourish the Qi of the five zang organs. The Qi Kou (Radial Artery) also belongs to Taiyin. Thus, the Qi and flavor of the five zang and six fu organs all originate from the Stomach and manifest at the Qi Kou. (*Zang-Xiang*, Chapter 11.)
The Spleen and Stomach are connected only by membranes, yet they transport fluids. Why? Qibo said: The Foot-Taiyin is one of the three Yin meridians; its vessel passes through the Stomach, connects to the Spleen, and links to the pharynx. Thus, Taiyin transports Qi to the three Yin meridians. Yangming is exterior and the sea of the five zang and six fu organs; it also transports Qi to the three Yang meridians. The zang and fu organs receive Qi from Yangming via their respective meridians; thus, the Stomach transports fluids for them. (*Disease*, Chapter 13.)
What humans receive is Qi from grain. Grain enters the Stomach. The Stomach is the sea of water, grain, blood, and Qi. Just as the sea produces clouds and Qi across the world, the Stomach outputs blood and Qi through the Jing-Sui (Meridian Channels). The Jing-Sui are the great collaterals of the five zang and six fu organs; treatment involves attacking them directly. (*Needling*, Chapter 61.)
The five zang organs all rely on the Stomach for Qi; the Stomach is the root of the five zang organs. The Qi of the zang organs cannot reach the Hand-Taiyin Lung Meridian on its own; it must rely on Stomach Qi to arrive at the Hand-Taiyin. (*Pulse and Color*, Chapter 27.)
The four limbs all receive Qi from the Stomach, but this Qi cannot reach the meridians directly; it must rely on the Spleen to be distributed. (*Disease*, Chapter 13.)
The Liver opens into the Eyes, the Heart into the Ears, the Spleen into the Mouth, the Lung into the Nose, and the Kidneys into the two yin openings. (*Zang-Xiang*, Chapter 4.)
When a person sleeps, blood returns to the Liver. The Liver receives blood and enables vision; the feet receive blood and enable walking; the palms receive blood and enable grasping; the fingers receive blood and enabling holding. (*Meridians*, Chapter 21.)
Qi accumulates in the Stomach to circulate Ying (Nutritive) and Wei (Defensive) Qi, each following its own path. Zong Qi flows into the Sea; its lower part pours into the Qichu point, and its upper part travels to the respiratory tract. In Jue syndrome affecting the feet, Zong Qi fails to descend. (*Needling*, Chapter 35.)
Ying Qi is the refined essence of water and grain. It harmonizes with the five zang organs and spreads to the six fu organs before entering the vessels. Thus, it circulates up and down the vessels, penetrating the five zang organs and connecting the six fu organs. Wei Qi is the fierce Qi of water and grain. Its movement is rapid and smooth, and it cannot enter the vessels. Thus, it circulates within the skin, between the muscles, steams the Huangmo (Tri-jiao membrane), and scatters in the chest and abdomen. If its flow is obstructed, disease occurs; if it flows freely, health is restored. (*Disease*, Chapter 67.)
The floating Qi that does not follow the meridians is called Wei Qi; the refined Qi that travels within the meridians is called Ying Qi. (*Meridians*, Chapter 12.)
When five grains enter the Stomach, their dregs, fluids, and Zong Qi are separated into three channels. Thus, Zong Qi accumulates in the chest, emerges from the throat, penetrates the Heart vessels, and governs respiration. Ying Qi secretes its fluids, injects them into the vessels, transforms them into blood, nourishes the four extremities, and internally nourishes the five zang and six fu organs, corresponding to the passage of time. Wei Qi, being swift and fierce, moves continuously among the extremities, muscles, and skin. By day, it travels in the Yang; by night, it travels in the Yin, often passing through the divisions of Foot-Shaoyin to circulate through the five zang and six fu organs. (*Disease*, Chapter 83.)
Wei Qi travels in the Yang during the day and in the Yin at night. (*Disease*, Chapter 48.)
The Fengfu (Wind Mansion) has no fixed location; it follows the Wei Qi. It must open the Couli (interstices); the acupoint where the Qi resides is its mansion. (*Disease*, Chapter 49. Also similar to Chapter 48.)
The blood, Qi, and spirit of humans are used to sustain life and circulate throughout existence. The meridians transport blood and Qi to nourish Yin and Yang, moisten sinews and bones, and facilitate joint movement. Wei Qi warms the muscles, fills the skin, thickens the interstices, and controls opening and closing. Zhi Yi (Will and Intent) commands the spirit, collects the souls, adapts to cold and heat, and harmonizes joy and anger. People with dense skin and thick pores have thick Sanjiao and Bladder; those with coarse skin and thin pores have thin Sanjiao and Bladder. (*Zang-Xiang*, Chapter 28.)
The four limbs and eight Xi (valleys) change morning and night. Humans have twelve large Gu (valleys) and 354 small Xi (streams), excluding the twelve Shu points. These are places where Wei Qi stays and pathogenic factors reside; needles and stones are used to remove them along these paths. (*Meridians*, Chapter 21.)
The Upper Jiao opens and develops, distributing the flavors of five grains, warming the skin, filling the body, and moistening the hair, like mist and dew. This is called Qi. The Middle Jiao receives Qi, extracts juices, transforms them, and turns them red; this is called Blood. (*Zang-Xiang*, Chapter 25.)
Yang Qi receives energy from the Upper Jiao to warm the skin and muscles. (*Disease*, Chapter 20.)
The stomach and intestines receive grain. The Upper Jiao emits Qi to warm the muscles, nourish the joints, and unblock the interstices. The Middle Jiao emits Qi like dew, pouring into the muscle valleys and infiltrating the Sun vessels. When fluids are harmonized, they transform into red blood. When blood is harmonized, the Sun vessels fill first, then pour into the Luo vessels, which fill completely, and finally pour into the primary meridians. (*Disease*, Chapter 86.)
Water and grain enter the mouth, and fluids follow their respective paths. Thus, the Qi emitted by the Sanjiao warms the muscles and fills the skin, serving as Jin (thin fluid); the fluid that flows without stopping serves as Ye (thick fluid). The essence and fluid of five grains combine to form fat/grease, which infiltrates the bone cavities internally, nourishes the brain and marrow, and flows downward to the inner thighs. (*Disease*, Chapter 58.)
The Chong Mai (Penetrating Vessel) originates at Guanyuan (CV4) and ascends straight up the abdomen. (*Disease*, Chapter 66.)
Both the Chong Mai and Ren Mai (Conception Vessel) originate in the Baozhong (Uterus/Pelvic Cavity), ascend along the interior of the back, and serve as the sea of the meridians. Their superficial external branches ascend along the right side of the abdomen, meet at the throat, and branch to connect to the lips and mouth. (*Zang-Xiang*, Chapter 17.)
They enter the spine and inject into the Fuchong Mai (Hidden Penetrating Vessel). (*Disease Class*, Chapter 49. *Treatise on Malaria* calls it Fusuli Mai; see Chapter 48 for details.)
They lodge in the Fuchong Mai. (*Disease*, Chapter 2.)
The Emperor asked: Why does the Shaoyin Meridian descend alone? Qibo replied: Not so. The Chong Mai is the sea of the five zang and six fu organs; all organs rely on it. Its ascending branch emerges from the Hangsang (pharynx/nasopharynx), infiltrates the Yang meridians, and irrigates the essences. Its descending branch pours into the great collateral of Shaoyin, emerges at Qichu (ST30), runs along the medial aspect of the thigh, enters the thigh, and runs hidden within the bone, descending behind the medial malleolus to branch off. Another descending branch joins the Shaoyin Meridian and infiltrates the three Yin meridians. The anterior branch runs hidden, emerges at the foot attachment, descends along the dorsum of the foot, enters between the big toe, infiltrates the various collaterals, and warms the muscles. Therefore, if the collateral is knotted, the dorsum of the foot becomes immobile; if immobile, Jue (cold reversal) occurs, resulting in coldness. (*Needling*, Chapter 20.)
Shaoyang is connected to the Kidney, and the Kidney connects upward to the Lung; thus, it governs two viscera. (*Zang-Xiang*, Chapter 3.)
The Emperor asked: Why does the Hand-Taiyin Meridian alone lack a pulse? Qibo replied: Shaoyin is the Heart Meridian. The Heart is the great lord of the five zang and six fu organs and the residence of the spirit. Its organ is solid, and pathogens cannot invade it. If invaded, the Heart is damaged, the spirit departs, and death ensues. Therefore, any pathogen affecting the Heart actually affects the Pericardium (Bao Luo). The Pericardium is the meridian of the Heart Master; thus, the Hand-Taiyin alone lacks [direct pulse diagnosis of the Heart]. The Emperor asked: Does the Shaoyin lacking a pulse mean it is not diseased? Qibo replied: Its exterior meridian may be diseased while the zang organ remains healthy; thus, one should solely treat the meridian at the end of the sharp bone behind the wrist (Shenmen HT7). The other meridians' entry, exit, flexion, extension, and speed of movement are all like those of the Hand-Shaoyin Pericardium Meridian. (*Needling*, Chapter 23.)
The Yangming Meridian is constantly pulsating; the Juyang (Taiyang) and Shaoyang do not pulse. If non-pulsating meridians suddenly pulse rapidly, this is the sign. (*Disease*, Chapter 64.)
Juyang is the affiliation of all Yang meridians and thus governs the Qi of all Yang. (*Disease Class*, Chapter 39.)
The chest and abdomen are the outer walls of the zang and fu organs. Danzhong (Chest Center) is the palace city of the Heart Master. The Stomach is the great granary. The throat and Small Intestine are for transmission. The five orifices of the Stomach are the gates and doors of the neighborhood. Lianquan and Yuying are the pathways for fluids. (*Disease*, Chapter 56.)
The body shape and joints are the covers of the zang and fu organs. (*Zang-Xiang*, Chapter 29.)
The head is the mansion of clarity and spirit; the back is the mansion of the chest; the waist is the mansion of the Kidney; the knees are the mansion of the sinews; the bones are the mansion of the marrow. (*Disease*, Chapter 91.)
Brain, marrow, bones, vessels, gallbladder, and uterus in women are generated by Earth Qi. They store Yin and resemble Earth; thus, they store but do not excrete, named the Extraordinary Fu Organs. The Stomach, Large Intestine, Small Intestine, Sanjiao, and Bladder are generated by Heaven Qi. Their nature resembles Heaven; thus, they excrete but do not store. They receive turbid Qi from the five zang organs and are named the Transmission and Transformation Fu Organs. (*Zang-Xiang*, Chapter 23.)
The head and face resist cold because Qi gathers there. (*Zang-Xiang*, Chapter 20.)
Mingtang is the nose, Que is the glabella, Ting is the forehead, Fan is the cheek sides, and Bi is the ear gate. (*Pulse and Color*, Chapter 32.)
The eyes are the gathering place of the Zong (major) meridians and the pathway for upper fluids. The mouth and nose are the portals of Qi. The ears are the gathering place of the Zong meridians. (*Disease*, Chapter 79.)
The fluids of the five zang and six fu organs all seep upward into the eyes. (*Disease*, Chapter 58.)
Clarity and spirit enable one to see all things, distinguish black and white, and judge length and shortness. If one perceives long as short and white as black, it indicates depletion of essence. (*Pulse and Color*, Chapter 30.)
Mingmen is the eye. (*Meridians*, Chapter 12.)
The nose is the official organ of the Lung, the eyes of the Liver, the lips of the Spleen, the tongue of the Heart, and the ears of the Kidney. How to inspect? By inspecting the official organs to assess the five zang organs. (*Pulse and Color*, Chapter 31.)
Palpate the pulse for motion and stillness, and observe clarity and spirit. (*Pulse and Color*, Chapter 1.)
The reason for observing the eyes is that the five zang organs cause the five colors to shine clearly. When clear, the voice becomes distinct. A distinct voice differs from one's normal speech. (*Needling*, Chapter 16.)
The area under the eyes is also Yin; the abdomen is the residence of Supreme Yin. (*Disease*, Chapter 31.)
The outer corner of the eye determined on the face is the Ruiqi (outer canthus); the inner part near the nose is the Neiqi (inner canthus); the upper part is the Waiqi; the lower part is the Neiqi. (*Needling*, Chapter 37.)
The root of the eyebrow. Fluids are used to nourish essence and moisten the empty orifices; thus, when the pathway for upper fluids opens, tears flow. (*Disease*, Chapter 79.)
Hand-Yangming has a branch entering the teeth, named Daying (LI18). Foot-Taiyang has a branch entering the teeth, named Jiaosun (SI16). Foot-Yangming has a branch flanking the nose entering the face, named Xuanlu (GB7). Foot-Taiyang has a branch passing through the neck into the brain, directly connecting to the root of the eye, named Yanxi (Eye System). For severe headache and eye pain, needle here, between the two tendons in the neck, entering the brain to separate. Yin Qiao and Yang Qiao intersect; Yang enters Yin, Yin exits Yang, intersecting at the outer canthus. When Yang Qi is excessive, the eyes open; when Yin Qi is excessive, the eyes close. (*Needling*, Chapter 44.)
The throat governs Heavenly Qi; the pharynx governs Earthly Qi. (*Disease*, Chapter 13.)
The throat and pharynx are the pathway for water and grain; the larynx is where Qi ascends and descends; the epiglottis is the door of sound; the lips are the fan of sound; the tongue is the mechanism of sound; the uvula is the hinge of sound; the hangsang (nasopharynx) is the outlet for divided Qi; the transverse bone (hyoid) is moved by divine Qi and controls tongue movement. (*Needling*, Chapter 45.)
Jian is located above and beside the chin. (*Needling*, Chapter 44.)
Shangji is the epigastrium; Xiaji is Guanyuan (CV4). (*Needling*, Chapter 47.)
Above the diaphragm and huang, there are Parents (Heart and Lung); beside the seventh vertebra, there is a Small Heart. (*Needling*, Chapter 64.)
The source of Huang is below the navel. (*Disease*, Chapter 73.)
Sinking into the muscular huang and hitting the acupoint. (*Disease*, Chapter 56.)
A large convergence of flesh is a Gu (valley); a small convergence is a Xi (stream). (*Meridians*, Chapter 8.)
There are twelve primary meridians and 365 collaterals. (*Treatment Principles*, Chapter 19.)
The twelve primary meridians connect to the 365 joints. Disease in a joint inevitably affects the meridians. Diseases of the meridians have deficiency and excess patterns; how do we correlate them? (*Disease*, Chapter 20.)
Observing the meridians in the body: those appearing floating and firm, bright and large, have abundant blood; those appearing fine and deep have abundant Qi. (*Meridians*, Chapter 18.)
If Yang collaterals are injured, blood overflows externally; if Yin collaterals are injured, blood overflows internally. (*Disease*, Chapter 2.)
Internal overflow into the meridians, external injection into the collaterals. (*Needling*, Chapter 21.)
Primary meridians have constant colors, while collaterals vary. The color of Yin collaterals corresponds to their meridian; the color of Yang collaterals varies unpredictably, changing with the four seasons. (*Pulse and Color*, Chapter 35.)
All fifty-seven acupoints are the Yin collaterals of the zang organs, where water Qi resides. (*Needling*, Chapter 38.)
The 365 intersections of joints are where collaterals infiltrate and irrigate the joints. (*Needling*, Chapter 16.)
The 365 intersections of joints. The term "joint" refers to the places where Shen Qi (Spirit Qi) travels and enters/exits. (*Meridians*, Chapter 14.)
Those with coarse texture and loose skin have sparse Couli. Those with thin skin and firm, deep-set eyes have long Heng (horizontal) and straight Yang; their heart is rigid, prone to anger, causing Qi to rebel upward. The zygomatic bone is the root of the bones. Large zygoma means large bones; small zygoma means small bones. Thin arms indicate insufficient marrow. (*Disease Class*, Chapter 76.)
The so-called Xuanfu are sweat pores. (*Needling*, Chapter 38.)
The Yuan (Source) points do not individually correspond to the five seasons; instead, they are combined with meridians to correspond to numbers, hence six-six equals thirty-six Shu points. (*Needling*, Chapter 17.)
The Qi Gates close. (*Disease*, Chapter 5. *Movement and Transformation*, Chapter 17.)
Humans have eight Xu (emptiness/vulnerability) points, which are chambers of the joints, passages of True Qi, and遊 (wandering) paths of blood collaterals. (*Disease*, Chapter 15.)
The lumbar spine is the major joint of the body. The limbs and shins are the tubes for walking and soaring. The penis and scrotum are the mechanisms of the body, the indicators of Yin essence, and the pathways of fluids. (*Needling*, Chapter 33.)
San Jie Jiao (Three Connections Intersection) is the intersection of Yangming and Taiyin, specifically Guanyuan (CV4), three cun below the navel. (*Needling*, Chapter 53.)
The bladder's sac is thin and weak. (*Flavor and Odor*, Chapter 3.)
Bao Bi (Bladder Sac Obstruction) refers to pain in the lower abdomen and bladder upon pressure. (*Disease*, Chapter 67.)
Shi Jia (Stone Mass) arises in the Baozhong, with cold pathogens lodging in the Zi Men (cervical os). (*Disease*, Chapter 57.)
Heat transfers from the Baozhong to the Bladder. (*Disease*, Chapter 46.)