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[Acupoint Diagram of the Foot-Jueyin Liver Meridian] (Thirteen Acupoints)

**Song of the Acupoints of the Liver Meridian**
The Foot-Jueyin Liver Meridian concludes with thirteen acupoints. It begins at Dadun (LR1), proceeds through Xingjian (LR2); it follows to Taichong (LR3), arriving at Zhongfeng (LR4); it converges at Ligou (LR5) and Zhongdu (LR6); it resides in the palace of Xiguan (LR7) and Ququan (LR8); it traverses Yinbao (LR9) and Wuli (LR10); Yilian (LR11) originates here; one seeks Yangshi (a descriptive term for the inguinal region near Zhangmen, LR13) at Zhangmen (LR13); Qimen (LR14) can be used to attack disease.

**Song of Measurements for the Acupoints of the Liver Meridian**
The tip of the big toe is named Dadun (LR1). (Yinbai on the medial side, Dadun on the lateral side.) Xingjian (LR2) exists in the cleft between the big toe. Taichong (LR3) is two cun distal to the metatarsophalangeal joint. One cun anterior to the heel is Zhongfeng (LR4). (One cun anterior to the medial malleolus, in the depression among the tendons.) Ligou (LR5) is five cun above the medial malleolus. (Five cun superior and anterior to the medial malleolus.) Zhongdu (LR6) is seven cun posterior to the medial malleolus. (Seven cun above the medial malleolus, within the bone.) Xiguan (LR7) is two cun below Dubi (ST35). Ququan (LR8) is at the end of the transverse crease when the knee is flexed. Yinbao (LR9) is four cun above the knee. (Between the two tendents on the medial aspect of the thigh; take the point with the foot flexed; there must be a groove on the medial side of the knee.) Five li (LR10) is three cun below Qichong (ST30). (Three cun below Qichong, where the arterial pulse is palpable in the medial thigh.) Yilian (LR11) is two cun below Chongyang (note: text likely refers to Qichong or a local landmark, traditionally Yilian is 2 cun above Guanyuan, but following text literally "below Chong"). Yangshi (descriptive term for inguinal lymph node area) is approximately one cun below Chong. Qichong is an acupoint of the Stomach Meridian, primarily governing the area one cun above Shuxi (inguinal region). Shuxi ends at the extremity of Henggu (GB27/BL34 area contextually, but text implies anatomical landmark), stopping four cun from the midline. Zhangmen (LR13) is nine cun lateral to Xiawan (CV10); take it lying on the side at the tip of the elbow. Qimen (LR14) is again four cun and five fen lateral to Juque (CV14), without error.

In the human body, there are meridians (Jing) and collaterals (Luo). The straight-running ones are called meridians, and the branch-like ones are called collaterals. There are twelve meridians in total: three Yin and three Yang of the hand, and three Yin and three Yang of the foot. There are fifteen collaterals in total: each of the twelve meridians has one distinct collateral, plus one major collateral of the Spleen, and the collaterals of the Ren and Du vessels, making fifteen collaterals. (The *Nan Jing* refers to them as Yin and Yang collaterals.) Together, they constitute twenty-seven Qi flows, moving up and down together, like flowing spring water, like the movement of the sun and moon, never resting. Thus, Yin meridians nourish the Zang organs, and Yang meridians nourish the Fu organs. Yin and Yang interconnect like a circle without beginning or end, their cycles unknown, ending only to begin again. The overflowing Qi enters the extraordinary vessels (Qi Jing), irrigating each other, warming the Zang and Fu organs internally, and moistening the skin and pores externally. There are eight extraordinary vessels in total. They are not constrained by the twelve regular meridians and have no exterior-interior pairing, hence they are called "extraordinary" (Qi). Generally, the regular meridians are like ditches and canals, while the extraordinary vessels are like lakes and marshes. When the Qi in the regular meridians becomes abundant, it overflows into the extraordinary vessels. Therefore, Qin Yue (Bian Que) compared this to rain falling from the sky: when ditches and canals overflow, the torrential water flows into the lakes and marshes. This reveals secrets not previously expounded in the *Ling Shu* and *Su Wen*. The eight extraordinary vessels are scattered across various books, described briefly and incompletely. If physicians do not understand this, they cannot probe the pathogenesis; if those seeking immortality do not understand this, they cannot stabilize the furnace and tripod (metaphors for internal alchemy). Here, various theories are referenced for the use of learners of immortality and medicine, serving as stepping stones.