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(This song assigns the six Fu organs to Yang meridians and the five Zang organs to Yin meridians.)
Jia (Wood) corresponds to the Gallbladder, Yi (Wood) to the Liver, Bing (Fire) to the Small Intestine, Ding (Fire) to the Heart, Wu (Earth) to the Stomach, Ji (Earth) to the Spleen; Geng (Metal) belongs to the Large Intestine, Xin (Metal) to the Lungs, Ren (Water) to the Bladder, Gui (Water) stores in the Kidney. The Sanjiao (Triple Burner), a Yang Fu organ, must be assigned to Bing; the Pericardium follows Yin and is associated with Ding Fire.
Old texts stated: "Sanjiao also resides within Ren, and the Pericardium returns together into Gui." Although Sanjiao serves as the official of drainage, it can arguably be linked to Ren, but how can the Pericardium, which attaches to the Heart Master, be said to belong to Gui? Moreover, both these two [organs] have interior-exterior relationships and both pertain to Ministerial Fire (Xiang Huo). This has now been corrected.

Only the Yangming Meridians are abundant in Qi and Blood; the Taiyang and Jueyin Meridians are deficient in both Qi and Blood. The Shaoyang and Taiyin Meridians are commonly deficient in Blood. The Qi and Blood levels of the twelve meridians must be clearly distinguished.

Shaoyang is the beginning of Yang; when one Yang emerges from outside the earth, it is tender Yang, hence called Shaoyang. Taiyang is the peak of Yang; when Yang Qi rises to its utmost extent, it is called Taiyang. Yangming lies between Taiyang and Shaoyang; the combination of two Yangs illuminates, thus called Yangming, indicating an equality of Yin and Yang. Shaoyin is the beginning of Yin; Taiyin is the peak of Yin. Jueyin means the exhaustion of two Yins, termed Jue.

Clear Qi transforms into Ying (Nutritive) Qi. Clear refers to the upper part, belonging to Yang, to Fire. The Yin within the Li Trigram descends; after noon, one Yin is born, which is the process of the Heart generating Blood, hence "Clear Qi becomes Ying." Turbid Qi transforms into Wei (Defensive) Qi. Turbid refers to the lower part, belonging to Yin, to Water. The Yang within the Kan Trigram ascends; after midnight, one Yang is born, which is the Kidney Yang rising and propelling it, hence "Turbid Qi becomes Wei." The turbidity of the earth cannot rise; the clarity of the earth can rise to become Yang, ascending and moving upward. The clarity of heaven does not descend; the turbidity of heaven can descend to become Yin, driving and moving downward. The Classics state: "Earthly Qi rises to form clouds, Heavenly Qi descends to form rain." This is what is meant.

The acupoints for each Zang and Fu organ have already been illustrated and annotated in the book's discussions. Based on these illustrations, draw separate charts for each, placing them all before you. Whether dealing with Zang or Fu organs, review the theory and diagrams of each meridian, examining them point by point. Some pathways ascend, some descend, some run straight along the back, some along the front, and some obliquely. The black lines represent the pathways of the meridians, and the black circles represent the acupoints on the collaterals; distinguish them carefully. If a point name from another meridian appears in the current meridian, compare the acupoint chart of that other meridian with the current one. In this way, you will understand the differences in the meridian pathways shown in the current meridian's chart versus others—whether they share the same path or differ by several cun or fen. By following the acupoint charts, clearly recognize the paths of the meridians. It suffices to memorize only the starting and ending acupoints of the pulse flow; this uses acupoints to examine the meridians, without needing to record every single acupoint as specialized acupuncture practice might require.