Library

The vertebral column consists of twenty-one vertebrae. From the third vertebra, where the Dazhui (GV14) acupoint is located, down to the tailbone, there are a total of twenty-four segments. (*Suwen*)

The Lung attaches beside the third vertebra; the Heart attaches beside the fifth vertebra; the Liver attaches beside the ninth vertebra; the Spleen attaches beside the eleventh vertebra; and the Kidney attaches beside the fourteenth vertebra.

The diaphragm is level with the Jiutui (CV15) acupoint anteriorly and the eleventh thoracic vertebra posteriorly, attaching circumferentially along the spine. Its function is to isolate turbid qi, preventing it from steaming upward to harass the Heart and Lungs.

The Stomach is located below the diaphragm and above the Small Intestine; the Small Intestine is located above the umbilicus; the Large Intestine corresponds to the level of the umbilicus; the Gallbladder is situated between the short lobes of the Liver; and the Bladder is located below the Kidneys. (All from *Nanjing*)

The Heart stores Shen (Spirit); the Lungs store Po (Corporeal Soul); the Liver stores Hun (Ethereal Soul); the Spleen stores Yi (Intellect); and the Kidneys store Zhi (Will). These are referred to as the Five Zang Organs. (*Nanjing*)

The Gallbladder, Stomach, Large Intestine, Small Intestine, Sanjiao (Triple Burner), and Bladder are characterized by conducting and excreting without storing essence. They receive turbid qi generated by the Five Zang Organs and are named the "Fu Organs of Transmission and Transformation." These organs cannot retain contents for long but continuously transport and excrete them; this constitutes the Six Fu Organs.

The Five Zang Organs store essence and do not excrete it; thus, their state is "full" (filled with essence) but not "solid" (filled with solid matter). The Six Fu Organs conduct transformations without storing; thus, their state is "solid" (temporarily filled with matter) but not "full" (permanently filled). This is because when food and water enter the mouth, the Stomach becomes solid while the intestines are empty; after food descends, the intestines become solid while the Stomach empties. Therefore, it is said that the Fu Organs are "solid but not full," and the Zang Organs are "full but not solid." (*Suwen*)

[Image: Diagram of Zang-Fu Organs]

[Image]

[Image]

[Image]

[Image: Dimensions of Supine Human Body]

[Image: Dimensions of Prone Human Body]

In every human being, both hands and feet each possess three Yin meridians and three Yang meridians, combining to form the Twelve Meridians.

The term "Three Yin" refers to Taiyin (Greater Yin), Jueyin (Terminal Yin), and Shaoyin (Lesser Yin). The term "Three Yang" refers to Yangming (Bright Yang), Taiyang (Greater Yang), and Shaoyang (Lesser Yang). As mentioned, the three Yin and three Yang meridians in both hands and feet combine to form the Twelve Meridians. Details can be found in the *Mai Jue* (Pulse Rhymes). They are called "Jing" (Main Meridians) because blood and qi flow through them incessantly; they are called "Mai" (Vessels) because they serve as the channels through which blood and qi distribute throughout the body. ("Mao" sounds like 'mou', meaning distance or extension.)

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 into the abdomen.

Regarding the three Yin meridians of the hand traveling from the Zang organs to the hand: The Hand-Taiyin Lung Meridian originates in the Middle Jiao and terminates at the tip of the thumb. The Hand-Shaoyin Heart Meridian originates in the Heart and terminates at the tip of the little finger. The Hand-Jueyin Pericardium Meridian originates in the chest and terminates at the tip of the middle finger.

Regarding the three Yang meridians of the hand traveling from the hand to the head: The Hand-Taiyang Small Intestine Meridian originates at the tip of the little finger and terminates at the inner canthus of the eye. The Hand-Shaoyang Sanjiao Meridian originates at the tip of the ring finger and terminates at the outer canthus of the eye.

Regarding the three Yang meridians of the foot traveling from the head to the foot: The Foot-Yangming Stomach Meridian originates beside the nose and terminates between the inner aspect of the middle toe. The Foot-Taiyang Bladder Meridian originates at the inner canthus of the eye and terminates at the lateral end of the little toe. The Foot-Shaoyang Gallbladder Meridian originates at the outer canthus of the eye and terminates between the fourth and fifth toes.

Regarding the three Yin meridians of the foot traveling from the foot into the abdomen: The Foot-Taiyin Spleen Meridian originates at the tip of the big toe, connects to the Spleen, and links with the Stomach. The Foot-Shaoyin Kidney Meridian originates at the sole of the foot, connects to the Kidney, and links with the Bladder. The Foot-Jueyin Liver Meridian originates at the pubic hair on the big toe, connects to the Liver, and links with the Gallbladder.

Although the three Yin meridians of the foot are described as traveling from the foot into the abdomen, the Foot-Taiyin Spleen Meridian ascends through the diaphragm, flanks the pharynx, and disperses beneath the tongue. The Foot-Shaoyin Kidney Meridian ascends from the Kidney, flanking the root of the tongue. The Foot-Jueyin Liver Meridian ascends to emerge at the vertex, meeting the Du Meridian at the crown of the head. Additionally, the Hand-Taiyin Lung Meridian emerges horizontally from the lung system under the axilla; the Hand-Shaoyin Heart Meridian ascends from the heart system through the lungs to emerge under the axilla; the Hand-Jueyin Pericardium Meridian follows the chest, emerges from the hypochondrium, and reaches up to the axilla. This aligns with what Qin Yue-ren (Bian Que) stated: all Yin meridians reach the neck and chest before returning. However, the Jueyin meridian further ascends to the vertex, as Jueyin represents the extremity of Yin. This illustrates the principle that Yin has no absolute end, similar to the concept of "the large fruit remains uneaten" in the *I Ching*, indicating that Yang also has no absolute end. The Yin and Yang in the *I Ching* refer to Qi, whereas the Yin and Yang in the human body refer to Zang-Xiang (Visceral Manifestations). Qi is formless, while Zang-Xiang has form. Qi is Yang, and form is Yin. Thus, is it true that the formless values Yang, and the formed values Yin?

The network vessels transmit and circulate without cessation.

Network vessels (Luo Mai) are collateral branches of the main meridians that diverge to connect with the Twelve Meridians. The qi of the main meridian intersects with other meridians via these network vessels, just as tributaries merge into other streams. Specifically, the branch of the Hand-Taiyin Lung Meridian emerges from behind the wrist to the tip of the index finger, intersecting with the Hand-Yangming Large Intestine Meridian. The branch of the Hand-Yangming Large Intestine Meridian ascends from the Clavicle region to flank the mouth and nose, intersecting with the Foot-Yangming Stomach Meridian. The branch of the Foot-Yangming Stomach Meridian diverges from the dorsum of the foot to the tip of the big toe, intersecting with the Foot-Taiyin Spleen Meridian. The branch of the Foot-Taiyin Spleen Meridian diverges from the Stomach, ascends through the diaphragm, and pours into the Heart, intersecting with the Hand-Shaoyin Heart Meridian. The Hand-Shaoyin Heart Meridian directly intersects with the Hand-Taiyang Small Intestine Meridian from its own Shaochong (HT9) acupoint, without needing an intermediate branch, because the Heart acts as the ruler issuing commands. The branch of the Hand-Taiyang Small Intestine Meridian diverges from the cheek to ascend to the inner canthus, intersecting with the Foot-Taiyang Bladder Meridian. The branch of the Foot-Taiyang Bladder Meridian diverges internally from the shoulder, descending to meet in the popliteal fossa, and continues to the lateral end of the little toe, intersecting with the Foot-Shaoyin Kidney Meridian. [Text gap in original] The branch of the Hand-Shaoyang Sanjiao Meridian emerges from behind the ear to the outer canthus, intersecting with the Foot-Shaoyang Gallbladder Meridian. The branch of the Foot-Shaoyang Gallbladder Meridian enters from the dorsum of the foot into the nail bed of the big toe and emerges at the pubic hair, intersecting with the Foot-Jueyin Liver Meridian. The branch of the Foot-Jueyin Liver Meridian diverges from the Liver, pierces the diaphragm, ascends to pour into the Lungs, and intersects with the Hand-Taiyin Lung Meridian.

Therefore, the Main Meridians (Jing Mai) circulate blood and qi, communicate Yin and Yang, and nourish the body.

This paragraph connects the preceding text to introduce the following content. The continuous circulation of the Main Meridians operates and transports blood and qi, flows through Yin and Yang, and nourishes the body. Network vessels are not explicitly detailed here because mentioning the "Main Meridians" encompasses the "Network Vessels."

The flow of qi begins (at Yin hour, dawn) from the Middle Jiao into the Hand-Taiyin [Lung]; [Large Intestine receives qi at Mao hour]. The Hand-Yangming [Large Intestine] flows into the Foot-Yangming [Stomach]; [Stomach receives qi at Chen hour]. The Foot-Yangming [Stomach] flows into the Foot-Taiyang [Bladder]; [Bladder receives qi at Shen hour]. The Foot-Taiyang [Bladder] flows into the Foot-Shaoyin [Kidney]; [Kidney receives qi at You hour]. The Foot-Shaoyin [Kidney] flows into the Hand-Jueyin Pericardium [Heart Protector]; [Pericardium receives qi at Xu hour]. The Hand-Jueyin [Pericardium] flows into the Hand-Shaoyang [Sanjiao]; [Sanjiao receives qi at Hai hour]. The Hand-Shaoyang [Sanjiao] flows into the Foot-Shaoyang [Gallbladder]; [Gallbladder receives qi at Zi hour]. The Foot-Shaoyang [Gallbladder] flows into the Foot-Jueyin [Liver]; [Liver receives qi at Chou hour]. The Foot-Jueyin [Liver] then flows back into the Hand-Taiyin [Lung] (at the next day's Yin hour).

Starting from the Middle Jiao, flowing into the Hand-Taiyin, and ending with the injection into the Foot-Jueyin, this completes one cycle of the meridians around the body.

The movement of qi is typically regulated by dawn. With the water clock dripping one hundred marks, it flows day and night, matching the celestial degrees, ending and beginning anew.

"Qi" refers to Ying Qi (Nutrient Qi); "Ji" refers to the standard or regulation. Continuing from the previous text, the movement of the meridians starts from the Middle Jiao, and its qi is regulated by dawn. Ying Qi is regulated by the Yin hour at dawn, starting from the Middle Jiao to inject into the Hand-Taiyin Lung Meridian, circulating sequentially. Blood is not mentioned separately because stating "Qi" implies the movement of blood. Within the hundred marks of the water clock over day and night, the circulation of the human meridians is endless, operating in harmony with the heavens. The heavens complete one circuit of 365.25 degrees in one day and night. The human Ying and Wei (Defensive) Qi circulates fifty times around the body, with qi moving through 13,500 breaths and vessels extending 810 zhang, completing one day and night, precisely coinciding with the Yin hour of the next day, reuniting at the Hand-Taiyin Lung Meridian. This matches the celestial degree, ending and beginning again. Some argue that since the length of day and night varies, how should the excess or deficiency of Ying Qi adjust? The answer is that although the water clock marks vary in length, the fifty circuits around the body remain constant and do not fluctuate due to the variation in timekeeping.