吴云。皮外。诸经之分部也。高云。皮之十二部也。手足三阳三阴。十二经络之脉。皆在于皮。各有分部。
脉有经纪 马云。脉有经纪。故灵枢有经脉篇。筋有结络。故灵枢有经筋篇。骨有度量。故灵枢有骨
度篇者。是也。
以经脉为纪 志云。纪。记也。欲知皮之分部。当以所见之络脉分之。然当以经脉为纪。
害蜚 马云。阳明而曰害蜚者。阳气自盛。万物阳极。则有归阴之义。故曰害蜚。物之飞者。尤为
属阳也。（如诗经。有四月莠蒌。及本草。至夏则草枯。而有夏枯草之类。）吴云。害。与阖同。所谓阳明为
阖。是也。蜚。蠢动也。盖阳明者。面也。面者。午也。五月。阳气蠢动。而一阴气上。与阳始争。是阖其阳
也。张云。蜚。古飞字。蜚者。飞扬也。言阳盛而浮也。凡盛极者必损。故阳之盛也。在阳明。阳之损也。亦
在阳明。是以阳明之阳。名曰害蜚。高云。阳明之阳。行身之前。而主阖。阖则不开。有害于飞。故名曰害蜚。
蜚。犹开也。简按诸注未允。盖害盍阖。古通用。（尔雅释言。害。盍也。郭注。盍。何不也。或作害。庄子
则阳篇云。阖尝舍之。注。何不试舍其所为乎。）尔雅释宫。阖。谓之扉。疏。阖。扇也。说文曰。阖。门扇
也。一曰。闭也。蜚。音扉。害蜚。即是阖扉。门扇之谓。离合真邪论云。阳明为阖。义相通。（害。读为胡腊切。）
上下同法 甲乙。上上。有十二经三字。
阳主外阴主内 吴。二句。移于为纪者之下。张云。络为阳。故主外。经为阴。故主内。如寿夭刚柔
篇曰。内有阴阳。外亦有阴阳。在内者。五脏为阴。六腑为阳。在外者。筋骨为阴。皮肤为阳也。凡后六经之
上下。五色之为病。其阴阳内外。皆同此。
枢持 甲乙。持。作杼。吴云。枢。枢轴也。所谓少阳为枢。是也。持。把持也。盖少阳居于表里之间
。犹持枢轴也。张云。枢。枢机也。持。主持也。少阳居三阳表里之间。如枢之运。而持其出入之机。故曰枢持
。简按据甲乙。枢杼。即枢轴。诗小雅。小东大东。杼柚其空。柚。轴同。淮南说林训。黼黻之美。在于杼轴。
上下同法 甲乙。无此四字。下同。
皆少阳之络也 吴此下。补五色诊视如上六字。
在阴者主出 出。甲乙。作外。吴删故在阳以下十九字。云。与上文不相承。僭去之。张云。邪必由
络入经。故其在阳者主内。言自阳分而入于内也。在阴者主出。以渗于内。言出于经而渗入于脏也。此邪气之
序。诸经之皆然者。出字义。非外出之谓。说文曰。出。进也。象草木益滋上出达也。观下文少阴经。云其出
者。从阴。内注于骨。与此出字同意。志云。在外六经之气。从阳而内。在内经脉之气。从阴而外。出于皮肤。
复从皮肤。而入肌肉筋骨。以渗于脏腑募原之间。而内通于五脏。此论经脉之气。环转无端。盖从内而外也。
高云。皮络之邪过盛。则入客于经。络为阳主外。络盛客经。则阳气内入。故在阳者主内。经为阴主内。阳气
内入。则阴气外出。故在阴者主出。出而复入。以渗于内。此阴阳经络。外内出入。不独手足少阳为然。而诸
经皆然。简按上文云。阳主外。阴主内。则似义相戾。故张引说文。训出为进。殆
属强解。今姑仍高义。
关枢 马云。盖少阳为枢。而此太阳为三阳。最在外。则此太阳为关枢也。阴阳离合论。以阳明为阖。
太阳为开。而此以太阳为关。关者。阖也。盖彼就表之表而言。而此对少阳而言耳。吴云。关。固卫也。少阳
为枢。转布阳气。太阳则约束。而固卫其转布之阳。故曰关枢。张云。阴阳离合论曰。太阳为开。辞异而义同
也。高云。太阳之阳。行身之背而主开。故名曰关枢。关。犹系也。枢转始开。开之系于枢也。简按老子。善
闭者无关楗。而不可开。说文。关。以横木持门户也。由是观之。关。无开之义。吴注为长。盖阴阳离合论开
阖枢。则以形层而言。此篇则以皮部而言。此所以不能无异也。且害蜚枢持关枢之类。为三阳三阴之称者。不
过借以见神机枢转之义。亦宜无深意焉。
枢儒 吴云。儒。当作 。手少阴之脉。下循 内后廉。足少阴之脉。上股内后廉。皆柔软肉胜之
处。故曰 。枢 者。枢机运于 内也。所谓三阴离合。少阴为枢。是也。张云。儒。说文。柔也。王氏曰。
顺也。少阴为三阴开阖之枢。而阴气柔顺。故名曰枢儒。高云。少阴之阴。从 而上注胸中而止。枢转神机。
区别水火。故名曰枢儒。儒。犹区也。简按诸注亦未允。儒。新校正引甲乙。作 。似是。 。（音软）或作
KT。又作 。尔雅。 。谓之 。注。即栌也。疏。谓斗拱也。苍颉篇云。栌拱。柱上木也。柱上承斗之曲
木也。（见一切经音义。）少阴之阴。取名于枢上柱头之 。故曰枢 欤。今本甲乙。作枢儒。
皆少阴之络也 吴。此下。补五色诊视如阳明七字。
其出者从阴内注于骨 吴云。出。谓出于阳经也。出于阳则入于阴。入于阴。故注于骨。张云。谓
出于经而入于骨。
即前少阳经云。在阴者主出以渗于内之义。
心主之阴 高云。心主。手厥阴心主包络也。手足无分。上下同法。故举手之厥阴以明之。是足之厥
阴。亦同于手足之厥阴也。
害肩 马云。肩。重也。万物从阴而沉。而此阴气有以杀之。故曰害肩。吴云。厥阴脉。上抵腋下。
故曰害肩。害。阖同。盖言阖聚阴气于肩腋之分。所谓厥阴为阖。是也。张云。肩。任也。载也。阳主乎运。
阴主乎载。阴盛之极。其气必伤。是阴之盛也。在厥阴。阴之伤也。亦在厥阴。故曰害肩。然则阳明曰害蜚。
此曰害肩者。即阴极阳极之义。高云。心主之阴。起于胸中而主阖。阖则不能外任。故名曰害肩。肩。犹任也。
简按诸注亦未允。盖肩。HT 同。KT 也。说文。KT 。屋栌也。徐锴云。柱上横木承栋者。横之似笄也。说文
又曰。关。门 栌也。尔雅释宫曰。关。谓之 。注。柱上 也。亦名KT 。疏。柱上方木。是也。集韵。KT 。
或作HT 。阖HT 者。谓阖扉上容枢之KT 与。
关蛰 吴云。关。封也。所谓太阴为关。是也。（简按阴阳离合论太阴为开。而吴云。为关。误也。）
蛰。蛰虫也。盖太阴者。里也。里者。子也。十一月。万物气皆藏于中。犹封蛰也。张云。关者。固于外。蛰
者。伏于中。高云。太阴之阴。循足胫。交出厥阴之前而主开。故曰关蛰。蛰。犹藏也。藏而后开。开之关于
蛰也。简按诸注亦未允。甲乙。蛰。作执。盖蛰。是 之讹。 。 同。谷梁传昭八年。以葛覆质以为 。范
注。 。门中臬。释文。 。门橛也。尔雅。橛。谓之 。周礼考工记郑注。 。古文作 。乃门中橛也。
关者。取义于门中之橛。左右之扉所合处欤。
廪于肠胃 吴云。廪。舍也。简按王注为是。
溯然 甲乙。作淅然。吴云。溯。淅同。洒淅恶寒也。张云。溯然。竖起也。寒栗貌。溯。音素。逆
流曰溯。简按从甲乙为是。
感虚乃陷下 甲乙。感。作盛。似是。盛下句。
肉烁 吴云。肉热也。张云。销铄也。简按逆调论。肉烁。王注。烁。言消也。是。
破 吴云。 者。肩肘髀厌皮肉也。 破者。人热盛则反侧多。而皮破也。（详见玉机真脏论注。）
毛直而破 张云。液不足。而皮毛枯槁也。
不与 吴云。不及也。言邪客皮部。则部中壅滞。经气不及。而生大病也。张云。若不预为之治。则
邪将日深。而变生大病也。与。预同。高云。若腑脏之气。不与于皮。而生大病也。与。去声。简按甲乙。作
不愈。义尤明显。
Wu Yun: The skin regions (Pibu) are the distribution areas of the various meridians on the body surface. Gao Yun: The skin is divided into twelve regions. The pulses of the twelve meridians—three Yang and three Yin meridians of the hands and feet—all reside in the skin, each having its specific distribution area.
Meridians have a framework (Jingji). Ma Yun: Because meridians have a framework, the *Ling Shu* contains the chapter "Meridians" (Jingmai); sinews have knots and connections, so the *Ling Shu* contains the chapter "Sinew Meridians" (Jingjin); bones have measurements, so the *Ling Shu* contains the chapter "Bone Dimensions" (Gudu); these are what is meant.
Using the meridians as the framework. Zhi Yun: "Ji" means to record. To understand the specific divisions of the skin regions, one should divide them based on the observed collateral vessels (Luomai). However, the meridians (Jingmai) should still be used as the overall framework.
Haifei (Alternative name for the Yangming meridian). Ma Yun: The Yangming meridian is called "Haifei" because Yang Qi is extremely abundant. When all things reach the extreme of Yang, there is a meaning of returning to Yin, hence it is called "Haifei." Flying objects especially belong to Yang. (For example, as mentioned in the *Shi Jing*, weeds wither in April, and in Materia Medica, herbs like Xia Ku Cao that wither in summer.) Wu Yun: "Hai" is identical to "He" (Close), referring to the statement "Yangming is He." "Fei" means stirring or moving. Generally, the Yangming meridian corresponds to the face; the face corresponds to Wu hour and the fifth month. At this time, Yang Qi stirs, and one Yin Qi rises to contend with Yang, thereby closing the Yang. Zhang Yun: "Fei" is the ancient character for "fly," meaning fluttering, indicating that Yang is abundant and floating. Whatever reaches an extreme must decline; thus, the abundance of Yang lies in Yangming, and the decline of Yang also lies in Yangming. Therefore, the Yang of Yangming is named "Haifei." Gao Yun: The Yang of Yangming travels along the front of the body and governs "He" (Closing). If it closes, it does not open, harming "Fei" (dispersal/flying), hence named "Haifei." "Fei" is akin to "open." Jian An: None of the above annotations are satisfactory. Generally, "Hai," "He," and "He" were interchangeable in ancient times. (*E Ya · Shi Yan*: "Hai means He." Guo Pu's commentary: "He means why not." Sometimes written as "Hai." *Zhuang Zi · Ze Yang*: "He chang she zhi." Commentary: "Why not try abandoning your actions?"). *E Ya · Shi Gong*: "He is called Fei." Sub-commentary: "He is the door leaf." *Shuo Wen Jie Zi* states: "He is the door leaf." Another interpretation is closure. "Fei" sounds like "Fei." "Haifei" is equivalent to "He Fei," meaning the door leaf. The *Li He Zhen Xie Lun* states: "Yangming is He," which shares the same meaning. ("Hai" is pronounced as Hu La Qie.)
Upper and lower follow the same method. The *Jia Yi Jing* includes the characters "twelve meridians" here.
Yang governs the exterior, Yin governs the interior. Wu: These two sentences should be moved below "as the framework." Zhang Yun: Collaterals are Yang, thus governing the exterior; meridians are Yin, thus governing the interior. As stated in the chapter *Shou Yao Gang Rou*: "There is Yin and Yang internally, and there is Yin and Yang externally." Internally, the five Zang organs are Yin, and the six Fu organs are Yang; externally, sinews and bones are Yin, and skin and hair are Yang. For the subsequent six meridians, the pathological manifestations of the five colors and their Yin-Yang and interior-exterior relationships are all the same.
Shuchi (Alternative name for the Shaoyang meridian). In the *Jia Yi Jing*, "Chi" is written as "Zhu." Wu Yun: "Shu" refers to the pivot axis, i.e., the statement "Shaoyang is Shu." "Chi" means to hold. Shaoyang resides between the exterior and interior, much like holding the pivot axis. Zhang Yun: "Shu" refers to the pivotal mechanism; "Chi" means to manage. Shaoyang is located between the exterior and interior of the three Yang meridians, operating like a pivot and managing the mechanism of entry and exit, hence called "Shuchi." Jian An: According to the *Jia Yi Jing*, "Shuzhu" is "Shuzhou" (pivot axis). *Shi Jing · Xiao Ya · Da Dong*: "Xiao dong da dong, zhu you qi kong." "You" is synonymous with "zhou." *Huainanzi · Shuo Lin*: "The beauty of embroidered patterns lies in the loom/pivot." Upper and lower follow the same method. The *Jia Yi Jing* lacks these four characters; similar cases follow below.
All are collaterals of the Shaoyang meridian. Wu adds the six characters "diagnosis of five colors as above" here.
Those in Yin primarily move outward. Wu notes that in the *Jia Yi Jing*, "Chu" is written as "Wai." Wu deleted the nineteen characters from "Gu zai yang" onwards, considering them disconnected from the preceding text. Zhang Yun: Pathogenic factors must enter the meridians via the collaterals; thus, those in the Yang aspect primarily move inward, meaning entering from the Yang aspect into the interior. Those in the Yin aspect primarily move outward, meaning seeping into the interior. This is the sequence of pathogenic transmission, which applies to all meridians. The meaning of "Chu" here is not external discharge. *Shuo Wen Jie Zi* states: "Chu means advance," symbolizing grass and trees growing abundantly and reaching upward. Looking at the later section on the Shaoyin meridian stating "those that emerge go from Yin inward to the bones," this agrees with the meaning of "Chu." Zhi Yun: The Qi of the six external meridians moves from Yang inward; the Qi of the internal meridians moves from Yin outward, emerging from the skin, then re-entering muscles, sinews, and bones to seep into the Zang-Fu organs and Mu Yuan, ultimately connecting internally to the five Zang organs. This discusses the endless circulation of meridian Qi, generally moving from interior to exterior. Gao Yun: When pathogenic factors in the skin collaterals become excessive, they invade the meridians. Collaterals are Yang and govern the exterior; when collateral pathogens overwhelm the meridians, Yang Qi enters inward. Thus, those in Yang primarily move inward. Meridians are Yin and govern the interior; when Yang Qi enters inward, Yin Qi moves outward. Thus, those in Yin primarily move outward. Outward then inward, to seep into the interior. This is the principle of Yin-Yang meridians moving in and out, not limited to the hand-foot Shaoyang meridians but applicable to all. Jian An: The earlier statement "Yang governs exterior, Yin governs interior" seems contradictory to this explanation. Therefore, Zhang citing *Shuo Wen* to interpret "Chu" as "advance" might be forced. For now, we retain Gao's interpretation.
Guan Shu (Alternative name for the Taiyang meridian). Ma Yun: Generally, Shaoyang is Shu (Pivot). Since this Taiyang meridian is the outermost of the three Yang meridians, this Taiyang is called "Guan Shu." The *Yin Yang Li He Lun* identifies Yangming as He and Taiyang as Kai (Open), whereas here Taiyang is Guan (Gate/Latch). "Guan" implies "He" (Close). The former discussion is from the perspective of the outermost layer, while this one is relative to Shaoyang. Wu Yun: "Guan" means to guard and secure. Shaoyang is Shu, distributing Yang Qi; Taiyang constrains and secures this distributed Yang Qi, hence called "Guan Shu." Zhang Yun: The *Yin Yang Li He Lun* states "Taiyang is Kai"; the wording differs but the meaning is the same. Gao Yun: The Yang of Taiyang travels along the back of the body and governs "Kai," hence called "Guan Shu." "Guan" is akin to "tie" or "bind." The opening begins with the pivot; the state of opening is tied to the pivot. Jian An: *Lao Zi* states: "The good closer has no latch yet cannot be opened." *Shuo Wen Jie Zi*: "Guan means holding the door with a horizontal wood." From this, "Guan" does not imply "opening." Wu's annotation is superior. The differences arise because the *Yin Yang Li He Lun*'s Kai-He-Shu refers to anatomical layers, while this chapter refers to skin regions. Furthermore, terms like Haifei, Shuchi, and Guanshu are merely borrowed to illustrate the meaning of the divine mechanism's pivot rotation and need not have deep implications.
Shuru (Alternative name for the Shaoyin meridian). Wu Yun: "Ru" should be read as "Lu" (sound ruan, or Zhu). The Hand Shaoyin meridian descends along the posterior medial aspect of the arm; the Foot Shaoyin meridian ascends along the posterior medial aspect of the thigh; both are areas of soft flesh, hence called "Lu." "Shu Lu" means the pivot mechanism operates within the "Lu." This refers to the statement that among the three Yin meridians' separation and union, Shaoyin is the Shu (Pivot). Zhang Yun: "Ru," according to *Shuo Wen Jie Zi*, means softness. Wang Shi says: obedience/compliance. Shaoyin serves as the pivot for the opening and closing of the three Yin meridians, and since Yin Qi is soft and compliant, it is named "Shuru." Gao Yun: The Yin of Shaoyin originates in the chest and flows upward to stop in the chest, pivoting the divine mechanism and distinguishing water and fire, hence named "Shuru." "Ru" is akin to "qu" (region/distinguish). Jian An: The above annotations are also unsatisfactory. "Ru," cited by Xin Zheng Jiao from the *Jia Yi Jing*, is written as "Lu," which seems correct. "Lu" (sound ruan), sometimes written as "KT" or another variant. *E Ya*: "Lu is called Lu." Commentary: It is the Zhu (beam cap/block). Sub-commentary: It refers to the Dougong (bracket set). *Cang Jie Pian* states: "Lu Gong is the wood on the pillar," i.e., the curved wood on the pillar supporting the Dou. (See *Yi Qie Jing Yin Yi*). The Yin of Shaoyin takes its name from the "Lu" on top of the pivot pillar, hence "Shu Lu" perhaps? The current version of the *Jia Yi Jing* writes "Shuru."
All are collaterals of the Shaoyin meridian. Wu adds the seven characters "diagnosis of five colors like Yangming" here.
Those that emerge go from Yin inward to the bones. Wu Yun: "Chu" refers to emerging from the Yang meridians. Emerging from Yang leads to entering Yin; entering Yin causes it to sink into the bones. Zhang Yun: Refers to emerging from the meridians and entering the bones. This aligns with the meaning previously stated in the Shaoyang meridian section: "Those in Yin primarily move outward to seep into the interior."
The Yin of the Heart Master. Gao Yun: "Heart Master" refers to the Hand Jueyin Pericardium (Xin Bao Luo). There is no distinction between hand and foot; upper and lower follow the same method, so citing the Hand Jueyin clarifies that the Foot Jueyin is also the same as the Hand Jueyin.
Hai Jian (Alternative name for the Jueyin meridian). Ma Yun: "Jian" means heavy. All things sink due to Yin, and the Yin Qi here has a killing/suppressing quality, hence called "Hai Jian." Wu Yun: The Jueyin meridian ascends to the axilla, hence called "Hai Jian." "Hai" is identical to "He." It refers to closing and gathering Yin Qi in the shoulder and axilla region, i.e., "Jueyin is He." Zhang Yun: "Jian" means to bear or carry. Yang governs movement; Yin governs bearing. When Yin is extremely abundant, its Qi must be damaged. Thus, the abundance of Yin lies in Jueyin, and the damage of Yin also lies in Jueyin, hence called "Hai Jian." Consequently, Yangming is called "Haifei" and here "Hai Jian" reflects the meaning of extreme Yin and extreme Yang. Gao Yun: The Yin of the Heart Master originates in the chest and governs "He." If it closes, it cannot bear weight externally, hence called "Hai Jian." "Jian" is akin to "Ren" (bear/responsibility). Jian An: The above annotations are also unsatisfactory. "Jian" is likely a phonetic loan for "Lu" (HT/KT). *Shuo Wen Jie Zi*: "KT is the roof beam cap." Xu Kai says: "The horizontal wood on the pillar supporting the ridge beam, resembling a hairpin." *Shuo Wen* also states: "Guan is the door Lu." *E Ya · Shi Gong*: "Guan is called Lu." Commentary: Pillar top Lu. Also named KT. Sub-commentary: The square wood above the pillar. *Ji Yun*: "KT, alternatively HT." "He HT" refers to closing the door leaf where the pivot fits into the KT?
Guan Zhe (Alternative name for the Taiyin meridian). Wu Yun: "Guan" means to seal or store. This refers to "Taiyin is Guan." (Note: The *Yin Yang Li He Lun* states Taiyin is Kai, so Wu saying it is Guan is incorrect.) "Zhe" refers to hibernating insects. Taiyin represents the interior; the interior corresponds to the Zi month (November). The Qi of all things is stored within, similar to sealed hibernating insects. Zhang Yun: "Guan" means solidifying on the outside; "Zhe" means hiding inside. Gao Yun: The Yin of Taiyin follows the calf, crosses anterior to Jueyin, and governs "Kai," hence called "Guan Zhe." "Zhe" is akin to "cang" (store/hide). Hiding precedes opening; the state of opening is related to hiding. Jian An: The above annotations are also unsatisfactory. In the *Jia Yi Jing*, "Zhe" is written as "Zhi." Likely, "Zhe" is a corruption of "Lu." "Lu" is the same as "Lu." *Guliang Zhuan · Zhao Gong Ba Nian*: "Covering the substance with kudzu to make Lu." Fan Ning's commentary: "Lu is the post in the middle of the door." Shi Wen: "Lu is the door peg." *E Ya*: "Jue is called Lu." *Zhou Li · Kao Gong Ji* Zheng Xuan's commentary: "Lu, ancient form written as Lu," is indeed the peg in the middle of the door. "Guan" derives its meaning from the peg in the middle of the door, i.e., where the left and right door leaves meet?
Lin Yu Chang Wei. Wu Yun: "Lin" means residence/storage. Jian An: Wang Bing's annotation is correct.
Su Ran (Xi Ran). The *Jia Yi Jing* writes "Xi Ran." Wu Yun: "Su" is synonymous with "Xi," referring to shivering and aversion to cold. Zhang Yun: "Su Ran" means bristling up, the appearance of chills. "Su" is pronounced Su. Reverse flow is called Su. Jian An: Following the *Jia Yi Jing* is correct.
Sensing Deficiency Leads to Sinking. In the *Jia Yi Jing*, "Gan" is written as "Sheng," which seems correct. The sentence continues below "Sheng."
Rou Shuo. Wu Yun: Heat in the flesh. Zhang Yun: Wasting away/melting. Jian An: In the *Ni Diao Lun*, regarding "Rou Shuo," Wang Bing's commentary states: "Shuo means to consume/waste." This is correct.
Pi Po. Wu Yun: "Pi" refers to the skin and flesh of the shoulders, elbows, thighs, and joints. "Po" refers to the breaking/tearing of the skin due to excessive heat causing frequent turning over. (See detailed notes in *Yu Ji Zhen Zang Lun*.)
Mao Zhi Er Po. Zhang Yun: Insufficiency of fluids leads to withered and dry skin and hair.
Bu Yu. Wu Yun: Not reaching/inadequate. It means that when pathogenic factors lodge in the skin regions, local stagnation occurs, meridian Qi fails to reach, resulting in serious illness. Zhang Yun: If not treated in advance, pathogenic factors will deepen daily, leading to serious illness. "Yu" is synonymous with "Yu" (prepare/prevent). Gao Yun: If the Qi of the Zang-Fu organs does not participate in the skin, serious illness arises. "Yu" is pronounced with the departing tone. Jian An: The *Jia Yi Jing* writes "Bu Yu" (not heal/cure), which makes the meaning clearer.