手阳明大肠脉。起大指次指之端。出合谷。行曲池上肩贯颊夹鼻孔下齿。入络肺下膈属大肠。
大肠是肺之腑。故大肠经脉。亦与肺经。相为表里。肺脉起大指内侧。大肠经亦起于大指之端。而其支又起于次指
之端者。以见同源异流之义耳。合谷俗名斧口。皆肺脉交会之所也。三阴经行肘内。三阳经行肘外。手阳明经。由合谷上行。至曲池。上肩。贯颊。挟鼻孔鼻孔者。肺之窍也。大肠者。肺之腑也。肺脏开窍于鼻而腑之经脉即上夹于鼻脏腑
之。相应何其巧也。下齿。入络肺。尤其气化所禀承者。由肺下膈。属于大肠。知经脉与肺相贯之故。即知大肠。全秉
肺之气化矣。凡经脉皆出于脏腑。而手之三阴三阳。论穴者均由手起。不过便于数穴耳。实则先有脏腑。而后生出经脉。
非有此手上之经脉。而后有脏腑也。
大肠与肺。皆主秋金。属商音。肺太阴起少商者。商之阴也。大肠经起食指内侧。名商阳穴。其主金商而。属阳也。
此一脏一腑。对举之穴。合谷在虎口。秋金白虎之口。手阳明与肺相合处曲池在屈肘横纹尽处。肩 在肩骨之端。天鼎
喉旁四寸。与食管相当处。故名鼎。禾 即颊车也。绕齿龈夹鼻为迎香穴。肺开窍于鼻而其腑之经脉。终于夹鼻足见相
应之妙用。
\r手阳明图\pt31a10.bmp\r
足阳明胃经脉。起眼下。入齿。环唇循喉咙。下膈属胃络脾。下挟脐。至膝下。入足中指。
胃脉起于眼下。绕面行。故人正面。均属阳明经。入齿。故龈肉全属阳明。环唇者。脾脏开。窍于口。故胃腑之脉
从外环之。以应乎。脾亦如手阳明经。夹鼻之意。循喉咙两旁动脉。为人迎穴是矣。下膈属胃络脾。所以秉气于脾也。
下挟脐。至膝下三里穴。膝胫以前。均阳明经之所行。入足中指。阳明脉所止之处。
\r足阳明图\pt31a11.bmp\r
胃脉上起承泣。在眼下。循面。入上齿。出环唇。下至喉旁。寸五分。名人迎穴。又下横骨。内为缺盆穴。缺盆骨
下陷中。为气户穴。谓肺气与胃脉。相通之门户也。入属胃。又行脐旁二寸。为天枢穴。膝外陷中。名犊鼻穴。膝下三
寸。三里穴。皆胃气之大会。至足背为趺阳脉。入中指。其支者。入大指次指之端。名厉兑穴胃。为后天统主前面冲任
皆归属之。
足太阴脾之脉。起大指之端。上膝股。入腹属脾经胃上挟咽连舌本散舌下。
起足大指隐白穴。上膝入股。谓股之内面。入腹属脾脏。而又络胃。是胃阳明居太阴之中。故六气标本。谓太阴中
见。阳明也。上膈挟咽。与阳明同路惟阳明发于面。而太阴终于舌本。一阴一阳。各有不同。盖阳明为阳之盛故上于面
以卫外。太阴为阴之至故终于舌下。以生布津液。使津液出于口。用济阳明之燥。此阴阳所。以互为功用也。
\r足太阴图\pt31a12.bmp\r
脾经起大指内侧隐白穴。循内踝陷中名商邱穴。踝上三寸名三阴交穴。以三阴之脉交会于此也。循膝内侧。上股入。
腹中属脾又见于食窦穴。言胃中之食。由脾所化。此为化食之窍道也。从此又络胃。上挟咽。连舌本。散舌下。足见为
心之苗又即脾经之根源矣。舌辨其味。脾即食其味。故脾经散于舌下。外经穴尚可图。若其散。行绕络由胃至舌之迹。
则非形迹可图也。
手少阴心之脉。起于心中。出心系。下膈络。小肠复上肺出腋下。至肘。抵掌中。入小指之内。其支者上挟咽。
中国旧说。心有四系。下通于各脏者。非也。西医剖视。并无四系。言心有左右房。左房生血。递出为总血管。分
为众管。散于脏腑。周于身。于是入回血管。复循行。至心之右。为总回血管。递入心。为血一周。是心之通于四脏者。
在血管也。西医名管。而内经则名为脉。内经云。营行脉中。营周于身心之合。脉也。即是西医之说矣。但西医不能分
别各脏。各有经脉。只将众脉管。皆属于心。而不知。手少阴心。又有专属之脉也。出心系。下膈络小肠。心所以与小
肠。相表里也。复上肺心主血。肺主气。营卫之交会全在于此。西医谓回血受炭气。皆变紫色。递至总回管。得肺气呼
出。则炭气散。而紫血复变为赤。仍入心。由右房。递左房。而后出也。内经言少阴心脉。复上肺。便是大会。于肺之
路矣又出腋下肘。入小指之内。其支者。上挟咽。故少阴有咽痛症。
\r手少阴图\pt31a13.bmp\r
心脉之用事。在下络小肠。为生血运血之路道。其支者。上夹咽。上系目系。此最主气化处（也。至于出腋下极泉
穴。循肘抵掌后骨际。为神门穴。终于小指内侧。为少冲穴。数穴皆经脉之枝叶也。言针灸者。但论外之经穴。而言气
化者。则其内之路道为犹重也。
手太阳小肠之脉。起小指之端。循手外。上肘绕肩。入络心。下膈。抵胃入小肠。
少阴抵掌中。太阳循手外。此足见阴阳内外之不同也。入络心。故太阳经。中见少阴下膈抵胃。小肠与胃。原相连
接。以司其事也。
\r手太阳图\pt31a14.bmp\r
小肠之脉。上胃络心至颈。分上下行。上行至耳下曲颊之后。名天容穴。至面 锐骨之端。名颧 穴终于听宫与足
少阳相接壤其下行者从颈起至肩际陷中名 俞穴至腕端五分名阳谷穴。至小指外侧。名少泽穴。此经与膀胱合气。故其
司化。与足太阳同。
足太阳膀胱之脉。起目内 。上额交巅。下脑后。挟脊抵腰。入络肾。下属膀胱。循髀外。下至踝。终足小指。
三阳经。全将人身绕尽。所以卫外为固也。少阳终目锐 。阳明终于目下之承泪穴。故太阳经起于目内 。以见三
阳。相交而成其总统一身之局也。上额交巅顶上全属太阳。所以头上生发者乃膀胱中之气。挟胞中之血。合化上行而生
头发故发名血余以其根于胞血也。凡乌发均须滋水。伤寒后其发必脱。则又因膀胱气化而后生发。故发又属肾与膀胱之
水。也头乃阳气之所萃。故其顶全属太阳。经下脑后风府穴。为太阳经脉之要会。挟脊抵腰。故凡角弓反张。伤寒背脊
痛。均属于太阳。入络肾。肾为水脏阳。气之原膀胱为其腑。故其脉亦下。络肾。循髀外下。至踝终足小指。总之行身
之背。自上及下。以周于一身。而主卫外也。
至阴穴。在足小指外侧。为阴之极地。太阳之阳。根于水。阴之中。故其经亦起于至阴睛明穴。在眼之大角而与阳
明相交。故称睛明以见太阳之气至头面。而极盛也膀胱与胞相连而胞膜着于腰下十九椎旁故其穴名胞。肓肓之原根于肾。
系上生肝系在十三椎旁。因名肓门。（有肓即有膏。膏生于脾而内护心。外会于脊与肓相交在第四椎旁因名膏肓此。太阳
与心。相会之穴。也魄户在三椎旁肺藏魄。而合于太阳。故名魄户观此经穴而知其气之相通矣。）
\r足太阳图\pt31a15.bmp\r
足少阴肾之脉。起小指之下。趋足心。循内踝。上股贯脊。属肾。络膀胱循喉咙。挟舌本。其支者。出络心。
太阳经。终足小指之外。少阴经。即起足小指之下。以见一表一里相趋应也。趋足心循内踝。太阳行外踝少阴循内
踝上股贯脊。属肾络膀胱脏与腑所以交通。循喉咙者。肾上连肺。声音出于肺而生于肾也。挟舌本者。肾主液。所以出
于口也。其支者出络心以见心肾相交。坎离互济之义耳。
\r足少阴图\pt31a16.bmp\r
足心涌泉穴。为肾脉极。底最忌疮漏泄气。然骨在内踝下。前一寸。太溪在内踝后。足跟骨上此处有动脉。内经皆
以为诊。凡病且死。此脉不。绝者。尚可。救治阴谷在膝下曲膝之间。又上股入小腹。络膀胱。循脐旁一寸。名肓俞。
谓肓膜之要会在此也。入属肾。上络心循喉咙挟舌本。虽不列穴名而肾经之主化在络心循喉挟舌处为尤多舌下涌泉。为
肾液所出犹津道之要也。
手厥阴包络之脉。起于胸中。属心包络。下膈历三焦。出液入肘抵掌中。循中指之端。
西医谓心之上面。周遭有夹膜裹之。即包络也。包络上连肺系。由肺系连及于胸内之四面。皆是油膜。又下为膈膜。
又下为网。油膜所谓膜者。皆三焦也。三焦与包络相通其迹如此。故包络之脉。下膈历三焦也。出腋入肘。抵掌中。循
中指之端。故中指应心。亦由于此。
\r手厥阴图\pt31a17.bmp\r
包络与三焦。只一膜油相连。故其脉从三焦。至胸中而归并于心包出于乳后一寸。腋下三寸之间。名天地间。脉过
腋下。至肘。抵曲肘陷中。名屈泽穴。刺痧疫多取此出血。以泻心包。之邪也。大陵在掌后两筋之间。又中指之末名冲
良。妇孕则此穴脉动。足见心包。血旺也。
手少阳三焦之脉。起小指次指之端。循手表。上贯肘。入缺盆。布膻中。络心包络。下膈属三焦。支者出耳上角。
三焦根于肾系。下为胞室。当膀胱上口。为下焦中为连网附着小肠为中焦上为胸膈。又循胸而上。统名为膻。上连
肺系。而下入为心包络。故三焦与命门同司相火。以其油膜相连也。三焦与心包络相表里。亦以其油膜从膻膈而上入为
包络也。三焦经脉贯肘。故肘上消灼清冷渊穴。种牛痘。能发出肾中之毒。亦以三焦之原。根于肾系。故也。膻中古本
省作胆。后人不知膻为何物。遂误胆为胆。夫胆在膈下。此云布胆中。络心包。络然后下膈则知胆系膻字之省非苦。胆
也。此等字唐宋后均不之辨。安可以注内经。
\r手少阴图\pt31a18.bmp\r
少阳为冲阳。故第一穴名冲关。小指次指陷中名中者。抵掌后高骨。凡三焦气旺者。此骨乃高起。上至肘外大骨缝
中。名天井穴。再上二寸。名清冷渊。以与手太阳经会。而合于寒水之气也。再上至肘外对腋。为消灼穴。言其主。相
大也。上至缺盆天 穴。即内入心包。散行下膈。而属于三焦。西洋言腹中统膜。皆有自和脑筋。如网络之。意即三焦。
经脉。散布之义至缺盆合。为一脉支者更上耳后尖骨陷中。名翳风穴。再上为 脉穴。风 皆肝。筋所主而焦膜乃生筋
之。原也。故此二穴有此二名又绕耳前为耳门穴。至眉尾空窍。为丝竹穴。具见肾开窍于耳。而三焦为肾。故其经绕耳
以应之也足少阳胆之脉。起于目锐 。绕耳前后至肩下。循胁里。络肝属。胆下至足入小指之间。
足少阳脉。与手少阳脉。均行于耳。均司相火。内则三焦之膜连肝而及于胆。外则三焦之经络耳而交于胆经。此以
见脏腑相通之妙。
\r足少阳图\pt31a19.bmp\r
足少阳。起目锐 名瞳子 穴。绕耳前陷中。名听会穴绕耳后发陷中。名风池穴。皆少阳风木所发泄处。下至肩上
陷中。名肩井穴。循侧旁。下至肝期门之下五分。名日月穴。胆脉实从肝胆。出于此穴。然后上下行也。下行至股外。
垂手中指尽处。名风市穴。膝下一寸为阳陵穴。循外踝。至小指次指之间。窍阴穴而终。阳经根于。阴穴。以见阴生于
阳中也。
足厥阴肝之脉。起大指丛毛之际。上足跗。循股内。过阴器抵小腹。属肝络胆。挟胃贯膈循喉咙。上过目系。与督
脉会于颠顶。
毛发皆血之余也。肝主血。故肝经起于足大指。而其间即生丛毛。以为主血之验。阴器名为宗筋。乃通身筋之所主。
属肝经。故肝脉绕于阴器也。小腹两旁。皆属肝经。故寒疝等证。络胆者。厥阴之脉。中见少阳。肝与胆。相表里也。
挟胃者。肝木清阳之气。上升疏土所以化物。贯膈循喉咙。故肝气逆有呕满诸证。上连目系。肝开窍于目也。与督脉会
于颠顶。督脉属肾。为肝之母。会于颠顶子会于母也。目系颠顶内为脑髓脑风晕迷均肝所司以其脉相通也。西医详论脑
髓。而无治髓之药。盖不知髓。系督脉。所生又不知髓是。肝脉所贯。岂知其治法哉。
\r足厥阴图\pt31A20.bmp\r
大敦在足大指丛毛中。循足内侧。上至曲泉。在曲膝横纹尽处。诸筋会于膝之穴也。循股内。抵阴器之横骨尽处。
名鼠鼷穴。绕阴器。故生毛。肝血所发泄也抵少腹上肋曲肘尖处。为章门穴。再上为期门穴。乃肝之募。谓肝膜之所。
通也。从此入属肝脏。此为肝下行之脉。贯膈络胃。循喉咙。上连目系。则开窍于目。与督脉会于颠顶。阳经惟。太阳
最长阴经为厥阳最长乃气血之司领也。
手阳明大肠经。起于食指末端。出于合谷穴。沿手臂外侧上行至曲池穴，过肩部，穿过面颊，夹鼻孔两侧，进入下齿龈。向内联络肺脏，向下穿过膈肌，归属于大肠。
大肠是肺的腑，所以大肠经脉与肺经互为表里。肺经起于拇指内侧，大肠经也起于手指末端，而其支脉又起于食指末端，这是为了体现同源异流的道理。合谷穴俗称“斧口”，都是肺脉交会的地方。三阴经行走在肘部内侧，三阳经行走在肘部外侧。手阳明经从合谷穴上行，经过曲池穴，上肩，穿颊，挟持鼻孔。鼻孔是肺的窍道，大肠是肺的腑。肺脏开窍于鼻，而大肠的经脉就上行夹持于鼻旁，脏腑之间的相应关系何其巧妙啊！下齿部分，向内联络肺脏，更是禀承了肺气化的表现。由肺向下穿过膈肌，归属于大肠，知道了经脉与肺相连贯的原因，就知道大肠完全禀受于肺的气化功能。凡是经脉都出于脏腑，而手部的三阴三阳经，论及穴位时都是从手部开始叙述，这不过是便于计数穴位罢了。实际上先有脏腑，然后才生出经脉，并不是有了手上的经脉之后才有脏腑。
大肠与肺，都主掌秋季的金气，属于商音。肺（太阴）经起于少商穴，商音之阴；大肠经起于食指内侧，名为商阳穴，其主管金商之气，属于阳。这一脏一腑，对举的穴位：合谷在虎口处，对应秋金白虎之口，是手阳明经与肺经相合之处；曲池在屈肘横纹尽头处；肩髃在肩骨端点；天鼎在喉旁四寸，与食管相当的位置，所以名叫鼎；禾髎即颊车附近；绕齿龈夹鼻孔的是迎香穴。肺开窍于鼻，而其腑的经脉终于夹鼻处，足见相应的妙用。
足阳明胃经。起于眼下，进入牙齿，环绕嘴唇，沿喉咙下行，穿过膈肌，归属于胃，联络脾脏。向下挟脐两旁，至膝下，进入足中趾。
胃脉起于眼下，绕行面部，所以人的正面都属于阳明经。进入牙齿，所以牙龈肉全属阳明经。环绕嘴唇，是因为脾脏开窍于口，所以胃腑的经脉从外部环绕它，以应和脾脏，也像手阳明经夹鼻的意思一样。沿喉咙两旁的动脉，就是人迎穴。向下穿过膈肌，归属于胃，联络脾脏，这是为了禀受脾气。向下挟脐两旁，至膝下的三里穴，膝盖胫骨以前，都是阳明经所行的部位。进入足中趾，是阳明脉停止的地方。
胃脉向上起于承泣穴，在眼下，沿面部，进入上齿，出唇外，下行至喉旁一寸五分处，名人迎穴。又向下至横骨，内部为缺盆穴，缺盆骨下的凹陷中，为气户穴，意思是肺气与胃脉相通的门户。进入并归属于胃，又行于脐旁二寸处，为天枢穴。膝外侧凹陷中，名犊鼻穴。膝下三寸，为三里穴，都是胃气大会聚的地方。至足背为趺阳脉，进入中趾。其支脉，进入食指与中指之间，名为厉兑穴。胃为后天之本，统管前面，冲脉、任脉都归属于此。
足太阴脾经。起于足大指末端，上行至膝股，进入腹部，归属于脾。络胃，上行挟咽喉，连舌根，散于舌下。
起于足大指的隐白穴，上行至膝入股，所谓“股”是指大腿的内侧。进入腹部归属于脾脏，而又联络胃，这是因为胃（阳明）居于太阴之中，所以六气标本理论中说太阴中见阳明。上行穿过膈肌，挟咽喉，与阳明经同路，只是阳明经发于面部，而太阴经终于舌根。一阴一阳，各有不同。大概阳明为阳气之盛，所以上行于面部以护卫体表；太阴为阴气之极，所以终于舌下，以生化布散津液，使津液出于口，用来济助阳明之燥。这就是阴阳互相为用的道理。
脾经起于足大指内侧的隐白穴，沿内踝下方的凹陷处，名为商丘穴。踝上三寸，名为三阴交穴，因为三条阴经的脉气交会于此。沿膝内侧，上行入大腿，进入腹中，归属于脾，又在食窦穴处显现，说明胃中的食物由脾所化生，这是消化食物的窍道。从此又联络胃，上行挟咽喉，连舌根，散于舌下。足见舌为心之苗窍，也就是脾经的根源所在。舌辨别味道，脾即摄取味道，所以脾经散布于舌下。体表的穴位还可以绘图，至于其散布、运行、环绕联络，由胃至舌的痕迹，就不是形体痕迹所能描绘的了。
手少阴心经。起于心中，出来联系心系，向下穿过膈肌，联络小肠，再向上到肺，出于腋下，至肘部，抵手掌中，进入小指内侧。其支脉，上行挟咽喉。
中国旧说认为心有四个系，向下通达各脏腑，这是不对的。西医解剖观察，并没有四个系。说心有左右心房，左房生血，输送出去成为总血管，分为众多细管，散布于脏腑，周流全身，于是进入回血管，再循环回到心的右侧，成为总回血管，输送进入心，完成血液一周的循环。这是心通达四脏，在于血管。西医称之为管，而《内经》则称为脉。《内经》说：“营气行于脉中，营气周流全身。”心的合脉，就是西医的说法。但西医不能分别各脏腑各有经脉，只将众多的脉管都归属于心，而不知道手少阴心经又有专属的经脉。出来联系心系，向下穿过膈肌，联络小肠，心所以与小肠互为表里。再向上到肺，心主血，肺主气，营卫的交会全在于此。西医谓回血受碳气，都变成紫色，输送至总回管，得到肺气的呼出，则碳气消散，紫血重新变为赤色，仍进入心，由右房输送至左房，然后输出。《内经》言少阴心脉，再向上到肺，便是大会于肺的路径了。又出于腋下，至肘，进入小指内侧。其支脉，上行挟咽喉，所以少阴经有咽痛的症状。
心脉的作用，在于下部联络小肠，为生血运血的通道。其支脉，上行夹咽喉，上行联系目系。这是最主要的气化场所。至于出于腋下的极泉穴，沿肘部抵掌后骨际，为神门穴，终于小指内侧，为少冲穴。这些穴位都是经脉的枝叶。讲针灸的人，只谈论体表的经穴；而讲气化的人，则认为体内的路径更为重要。
手太阳小肠经。起于小指末端，沿手外侧，上行至肘，绕行肩部，进入联络心脏，向下穿过膈肌，抵胃，进入小肠。
少阴经抵掌中，太阳经循手外侧，这充分显示了阴阳内外的不同。进入联络心脏，所以太阳经中见少阴。向下穿过膈肌抵胃，小肠与胃原本相连结，以处理相关事务。
小肠的经脉，向上至胃，联络心，至颈部，分上下两行。上行至耳下曲颊之后，名为天容穴。至面颊颧骨锐利端的下方，名为颧髎穴，终于听宫穴，与足少阳经相接壤。其下行者从颈起，至肩际凹陷中，名为秉风穴（注：原文此处可能有误或古称，通常肩井/秉风等位置，依原文保留），至腕端五分处，名为阳谷穴。至小指外侧，名为少泽穴。此经与膀胱合气，所以其司化功能与足太阳经相同。
足太阳膀胱经。起于目内眦，上行额部，交会于头顶，下行脑后，挟脊柱，抵腰部，进入联络肾脏，下属膀胱。沿大腿外侧，下行至脚踝，终于足小趾。
三阳经，几乎将人身环绕遍尽，所以能护卫体表使之坚固。少阳经终于目锐眦，阳明经终于目下的承泣穴，所以太阳经起于目内眦，以显示三阳相交，形成统一全身的局面。上行额部交会于头顶，全属太阳经，所以头上生长的头发乃是膀胱中的气，挟带胞中的血，化合上行而生头发，所以头发名叫“血余”，因为其根源于胞血。凡是乌发都需要滋水，伤寒病后头发必然脱落，这又是因膀胱气化而后再生头发，所以头发又属于肾与膀胱的水气。头是阳气荟萃之处，所以头顶全属太阳经。经下行至脑后的风府穴，是太阳经脉的重要会合点。挟脊抵腰，所以凡是角弓反张、伤寒引起的背脊痛，都属于太阳经。进入联络肾脏，肾为水脏，是阳气的本源，膀胱为其腑，所以其脉也向下联络肾脏。沿大腿外侧下行，至脚踝，终于足小趾。总之，行于身背，自上而下，周流于一身，而主司护卫体表。
至阴穴，在足小趾外侧，为阴的极地，太阳之阳根于水阴之中，所以其经也起于至阴。睛明穴，在眼的大角，而与阳明经相交，所以称为睛明，以显示太阳之气至头面而极盛。膀胱与胞相连，而胞膜附着于腰下第十九椎旁，所以其穴名胞肓。肓的原气根于肾，系上生肝，系在第十三椎旁，因此名叫肓门。（有肓就有膏，膏生于脾而内护心，外会于脊与肓相交，在第四椎旁，因此名叫膏肓，这是太阳与心相会的穴位。）魄户在三椎旁，肺藏魄，而合于太阳，所以名叫魄户。观这些经穴就知道其气是相通的。
足少阴肾经。起于足小趾之下，趋向足心，沿内踝，上行入大腿，贯穿脊柱，归属于肾，联络膀胱。沿喉咙，挟舌根。其支脉，出来联络心脏。
太阳经终于足小趾外侧，少阴经即起于足小趾之下，以显示一表一里相互趋应。趋向足心，沿内踝，太阳行于外踝，少阴循行于内踝。上行入大腿，贯穿脊柱，归属于肾，联络膀胱，脏与腑所以交通。沿喉咙，是因为肾上连肺，声音出于肺而生于肾。挟舌根，是因为肾主液，所以液体出于口。其支脉出来联络心脏，以显示心肾相交、坎离互济的道理。
足心涌泉穴，为肾脉的极底，最忌讳疮漏泄气。然骨在内踝下前一寸，太溪在内踝后足跟骨上，此处有动脉，《内经》都认为可以诊察。凡是有病且濒死，如果此脉不绝者，尚可救治。阴谷在膝下曲膝之间，又上行入大腿，进入小腹，联络膀胱，沿脐旁一寸，名为肓俞，意思是肓膜的要会聚在此处。进入归属于肾，上行联络心，沿喉咙，挟舌根。虽然不列出穴位名称，但肾经的主要化生作用在络心、循喉、挟舌处尤为多。舌下涌泉，为肾液所出，犹津道的要冲。
手厥阴心包络经。起于胸中，归属于心包络，向下穿过膈肌，历经三焦，出于腋下，入肘，抵掌中，沿中指末端。
西医谓心的上面，周遭有夹膜包裹，即包络。包络上连肺系，由肺系连及于胸内的四面，都是油膜。又下为膈膜，又下为网膜。所谓的膜，都是三焦。三焦与包络相通，其痕迹如此，所以包络的经脉，向下穿过膈肌，历经三焦。出于腋下，入肘，抵掌中，沿中指末端，所以中指应心，也是由于这个原因。
包络与三焦，只有一层油膜相连，所以其脉从三焦，至胸中而归并于心包。出于乳后一寸，腋下三寸之间，名为天地间脉。过腋下，至肘，抵曲肘凹陷中，名为屈泽穴。刺痧疫多取此穴出血，以泻心包的邪气。大陵在掌后两筋之间，又中指之末名为冲阳（注：原文可能指中冲或其他，依原文记录）。妇女怀孕时此穴脉动，足见心包血旺。
手少阳三焦经。起于无名指末端，沿手背，上行贯穿肘，进入缺盆，布散于膻中，联络心包络，向下穿过膈肌，归属于三焦。其支脉，出于耳上角。
三焦根于肾系，下为胞室，当膀胱上口，为下焦；中为连网附着小肠，为中焦；上为胸膈，又循胸而上，统名为膻。上连肺系，而下入为心包络，所以三焦与命门同司相火，因为它们通过油膜相连。三焦与心包络相表里，也是因为油膜从膻膈而上入为包络。三焦经脉贯穿肘，所以肘上的消泺、清冷渊穴，种牛痘能发出肾中之毒，也是因为三焦的原气根于肾系。膻中古本省作“胆”，后人不知膻为何物，遂误“胆”为“胆”。夫胆在膈下，这里说布于膻中，络心包，络然后下膈，则知“胆”系“膻”字之省写，非苦胆也。这些字唐宋以后都不加辨析，怎么可以用来注释《内经》。
少阳为冲阳，所以第一穴名为冲关（注：原文可能有误，通常首穴关冲）。无名指次指陷中，名为中渚。抵掌后高骨，凡三焦气旺者，此骨乃高起。上至肘外大骨缝中，名为天井穴。再上二寸，名为清冷渊，以与手太阳经会合，而合于寒水之气。再上至肘外对腋，为消泺穴，言其主相火之大也。上至缺盆的天牖穴，即内入心包，散行下膈，而属于三焦。西洋言腹中统膜，皆有自和脑筋，如网络之意，即三焦经脉散布之义。至缺盆合为一脉。支脉更上至耳后尖骨陷中，名为翳风穴。再上为瘈脉穴，风府皆肝筋所主，而三焦膜乃生筋的原也，故此二穴有此二名。又绕耳前为耳门穴，至眉尾空窍，为丝竹空穴。具见肾开窍于耳，而三焦为肾之经，故其经绕耳以应之。
足少阳胆经。起于目锐眦，绕耳前，后至肩下，循胁里，络肝，属胆。下行至足，入小指与次指之间。
足少阳脉，与手少阳脉，均行于耳，均司相火。内则三焦之膜连肝而及于胆，外则三焦之经络耳而交于胆经，这可见脏腑相通的妙处。
足少阳，起于目锐眦，名为瞳子髎穴。绕耳前陷中，名为听会穴。绕耳后发际陷中，名为风池穴，都是少阳风木所发泄之处。下至肩上陷中，名为肩井穴。循侧旁，下至肝期门之下五分，名为日月穴。胆脉实从肝胆出于此穴，然后上下行。下行至股外侧，垂手中指尽处，名为风市穴。膝下一寸为阳陵泉穴。循外踝，至小指次指之间，窍阴穴而终。阳经根于阴穴，以见阴生于阳中也。
足厥阴肝经。起于足大指丛毛之际，上行足跗，循股内，过阴器，抵小腹，归属于肝，联络胆，挟胃，贯穿膈肌，循喉咙，上过目系，与督脉会于颠顶。
毛发都是血的余气。肝主血，所以肝经起于足大指，而其间即生丛毛，作为主血的验证。阴器名为宗筋，乃通身筋之所主，属肝经，所以肝脉绕于阴器。小腹两旁，皆属肝经，所以寒疝等证，络胆者，是厥阴之脉中见少阳，肝与胆相表里。挟胃，是因为肝木清阳之气上升疏土，所以能化物。贯穿膈肌，循喉咙，所以肝气逆则有呕满诸证。上连目系，肝开窍于目。与督脉会于颠顶，督脉属肾，为肝之母，会于颠顶是子会于母。目系颠顶内为脑髓，脑风晕迷均肝所司，以其脉相通。西医详论脑髓，而无治髓之药，盖不知髓系督脉所生，又不知髓是肝脉所贯，岂知其治法哉。
大敦在足大指丛毛中，循足内侧，上至曲泉，在曲膝横纹尽头处，是诸筋会于膝的穴位。循股内，抵阴器的横骨尽头处，名为鼠鼷穴。绕阴器，故生毛，为肝血所发泄。抵少腹上肋曲肘尖处，为章门穴。再上为期门穴，乃肝之募穴，谓肝膜之所通。从此入归属于肝脏，此为肝下行之脉。贯穿膈，络胃，循喉咙，上连目系，则开窍于目，与督脉会于颠顶。阳经惟太阳最长，阴经为厥阴，阳最长乃气血之司领也。
The Hand-Yangming Large Intestine Meridian originates at the tip of the index finger, emerges from Hegu (LI4), travels along the upper arm to Quchi (LI11), crosses the shoulder, passes through the cheek, and flanks the nostrils, entering the lower teeth. It turns inward to connect with the Lung, descends through the diaphragm, and belongs to the Large Intestine.
The Large Intestine is the Fu organ of the Lung; therefore, the Large Intestine meridian stands in a exterior-interior relationship with the Lung meridian. The Lung meridian originates on the medial side of the thumb, while the Large Intestine meridian also originates at the tip of the finger, and its branch originates again at the tip of the index finger, illustrating the principle of "same source but different branches." Hegu (LI4) is commonly known as "Fu Kou," which is where the Lung meridian intersects. The Three Yin meridians travel along the medial aspect of the elbow, while the Three Yang meridians travel along the lateral aspect. The Hand-Yangming meridian ascends from Hegu (LI4) to Quchi (LI11), crosses the shoulder, passes through the cheek, and flanks the nostrils. The nostrils are the orifices of the Lung, and the Large Intestine is its Fu organ. The Lung opens into the nose, and the meridian of its Fu organ ascends to flank the nose; how ingenious is the correspondence between Zang and Fu organs! Regarding the lower teeth, it turns inward to connect with the Lung, which is particularly indicative of inheriting the Qi transformation of the Lung. From the Lung, it descends through the diaphragm to belong to the Large Intestine. Knowing the reason why the meridian connects with the Lung allows one to understand that the Large Intestine completely relies on the Qi transformation of the Lung. All meridians originate from the Zang-Fu organs. Regarding the Hand Three Yin and Three Yang meridians, when discussing acupoints, they are all described starting from the hand, merely for the convenience of counting points. In reality, the Zang-Fu organs exist first, and then the meridians are generated; it is not that the meridians on the hand exist first, followed by the Zang-Fu organs.
Both the Large Intestine and the Lung govern the Metal element of Autumn and correspond to the Shang musical tone. The Lung (Taiyin) meridian begins at Shaoshang (LU11), representing the Yin of Shang; the Large Intestine meridian begins at Shangyang (LI1) on the medial side of the index finger, governing the Metal-Shang energy, representing Yang. These paired acupoints for one Zang and one Fu organ: Hegu (LI4) is located in the web between the thumb and index finger, corresponding to the mouth of the White Tiger of Autumn Metal, marking the convergence of the Hand-Yangming and Lung meridians; Quchi (LI11) is at the end of the transverse cubital crease when the elbow is flexed; Jianyu (LI15) is at the tip of the scapular spine; Tianding (SI11) is four cun lateral to the throat, level with the esophagus, hence named "Ding" (Tripod); Heliao (SI18) is near Jiache; Yingxiang (LI20) winds around the gums and flanks the nostrils. Since the Lung opens into the nose and the meridian of its Fu organ ends at the nasal flanks, this demonstrates the wonderful utility of such correspondence.
The Foot-Yangming Stomach Meridian originates below the eye, enters the teeth, circles the lips, follows the throat, descends through the diaphragm, belongs to the Stomach, and connects with the Spleen. It descends flanking the umbilicus, reaches below the knee, and enters the middle toe.
The Stomach meridian originates below the eye and circles the face; thus, the entire front of the human face belongs to the Yangming meridian. Entering the teeth means the gingival flesh entirely belongs to the Yangming meridian. Circling the lips corresponds to the fact that the Spleen opens into the mouth; therefore, the meridian of the Stomach Fu organ circles externally to correspond with the Spleen, similar to the meaning of the Hand-Yangming meridian flanking the nose. Following the arteries on both sides of the throat leads to Renying (ST9). Descending through the diaphragm to belong to the Stomach and connect with the Spleen is to receive Qi from the Spleen. Descending flanking the umbilicus to Sanli (ST36) below the knee: the area anterior to the knee and tibia is all traversed by the Yangming meridian. Entering the middle toe is where the Yangming meridian terminates.
The Stomach meridian ascends from Chengqi (ST1) below the eye, follows the face, enters the upper teeth, exits circling the lips, descends to one cun five fen lateral to the throat, named Renying (ST9). Further down to the pubic bone, internally is Quepen (ST12); the depression below the clavicle is Qihu (ST15), signifying the gateway where Lung Qi and Stomach meridian communicate. Entering and belonging to the Stomach, it also runs two cun lateral to the umbilicus, named Tianshu (ST25). The depression lateral to the knee is Dubi (ST35). Three cun below the knee is Sanli (ST36); these are all major gatherings of Stomach Qi. At the dorsum of the foot is the Duzhong pulse, entering the middle toe. Its branch enters between the index and middle fingers, named Lijue (ST45). The Stomach is the foundation of acquired constitution, dominating the anterior aspect; both the Chong and Ren meridians belong to it.
The Foot-Taiyin Spleen Meridian originates at the tip of the great toe, ascends to the knee and thigh, enters the abdomen, and belongs to the Spleen. It connects with the Stomach, ascends flanking the pharynx, connects with the root of the tongue, and spreads beneath the tongue.
It originates at Yinbai (SP1) on the great toe, ascends to the knee and enters the thigh, where "thigh" refers to the medial aspect. Entering the abdomen, it belongs to the Spleen Zang and connects with the Stomach. This is because the Stomach (Yangming) resides within Taiyin; thus, in the theory of Six Qi Biao-Ben, Taiyin sees Yangming. Ascending through the diaphragm and flanking the pharynx, it shares the path with Yangming, except that Yangming manifests on the face, while Taiyin ends at the root of the tongue. One Yin and one Yang differ: Yangming is the peak of Yang, ascending to the face to protect the exterior; Taiyin is the extreme of Yin, ending at the sublingual region to generate and distribute fluids, allowing fluids to emerge from the mouth to moisten the dryness of Yangming. This is the mutual function of Yin and Yang.
The Spleen meridian originates at Yinbai (SP1) on the medial side of the great toe, follows the depression below the medial malleolus, named Shangqiu (SP5). Three cun above the malleolus is Sanyinjiao (SP6), where the three Yin meridians intersect. Following the medial knee, ascending into the thigh and entering the abdomen, it belongs to the Spleen. It is also visible at Shidou (ST17), indicating that food in the Stomach is transformed by the Spleen, serving as the pathway for digestion. From here, it connects with the Stomach, ascends flanking the pharynx, connects with the root of the tongue, and spreads beneath it. This shows that the tongue is the sprout of the Heart and the root of the Spleen meridian. The tongue distinguishes flavors, and the Spleen consumes flavors; thus, the Spleen meridian spreads beneath the tongue. External acupoints can be mapped, but the internal spreading, running, and connecting traces from the Stomach to the tongue cannot be depicted by physical forms.
The Hand-Shaoyin Heart Meridian originates in the heart, emerges from the Heart System, descends through the diaphragm to connect with the Small Intestine, ascends to the Lung, emerges from the axilla, reaches the elbow, touches the palm center, and enters the medial side of the little finger. Its branch ascends flanking the pharynx.
Old Chinese theories stated that the Heart has four systems connecting downward to various organs, which is incorrect. Western anatomical observation shows no four systems. It states the Heart has left and right atria; the left atrium generates blood, which is delivered as the main artery, branching into numerous vessels scattered throughout the organs and body, then entering venous return vessels, circulating back to the right side of the heart, becoming the main vein, delivering into the heart, completing one cycle. Thus, the Heart's connection to the four organs lies in the blood vessels. Western medicine calls them vessels, while the *Neijing* calls them meridians. The *Neijing* says: "Ying Qi flows within the meridians, circulating throughout the body." The Heart's connection to the meridians aligns with Western theory. However, Western medicine fails to distinguish that each organ has its own meridian, attributing all vessels to the Heart, unaware that the Hand-Shaoyin Heart meridian has its exclusive pathway. Emerging from the Heart System, descending through the diaphragm to connect with the Small Intestine explains why the Heart and Small Intestine are exterior-interior pairs. Ascending to the Lung: the Heart governs Blood, the Lung governs Qi; the intersection of Ying and Wei occurs here. Western medicine states that deoxygenated blood becomes purple, travels to the main vein, receives Lung Qi exhalation, dissipates carbon dioxide, and red blood returns to the Heart, passing from the right atrium to the left atrium before exiting. The *Neijing*'s statement that the Shaoyin Heart meridian ascends to the Lung indicates the route of major convergence with the Lung. It emerges from the axilla, reaches the elbow, enters the medial little finger. Its branch ascends flanking the pharynx; thus, Shaoyin disorders include sore throat.
The function of the Heart meridian lies in connecting with the Small Intestine below, serving as the pathway for generating and transporting blood. Its branch ascends flanking the pharynx and connecting to the Eye System. This is the primary site of Qi transformation. Regarding the external acupoints: Jiquan (HT1) emerges from the axilla, follows the elbow to the posterior wrist, Shenmen (HT7) is reached, terminating at Shaochong (HT9) on the medial little finger. These points are merely branches of the meridian. Acupuncture practitioners discuss only external acupoints, whereas those discussing Qi transformation consider the internal pathways more significant.
The Hand-Taiyang Small Intestine Meridian originates at the tip of the little finger, follows the lateral hand, ascends to the elbow, circles the shoulder, enters to connect with the Heart, descends through the diaphragm, reaches the Stomach, and enters the Small Intestine.
Shaoyin touches the palm center, while Taiyang follows the lateral hand, clearly showing the difference between Yin/Yang and interior/exterior. Entering to connect with the Heart means Taiyang contains Shaoyin. Descending through the diaphragm to reach the Stomach: the Small Intestine and Stomach are originally connected to manage their functions.
The Small Intestine meridian ascends to the Stomach, connects with the Heart, reaches the neck, and divides into upper and lower paths. The upper path goes behind the angle of the jaw below the ear, named Tianrong (SI17). To the end of the zygomatic bone, named Quanliao (SI18), ending at Tinggong (SI19), adjacent to the Foot-Shaoyang meridian. The lower path starts from the neck, reaches the depression at the shoulder joint, named Bingfeng (SI12 - *Note: Text implies a point here, traditionally Bingfeng or Jianjing*), five fen from the wrist end, named Yanggu (SI03). At the lateral side of the little finger, named Shaoze (SI1). This meridian combines Qi with the Bladder, so its transformative function is identical to the Foot-Taiyang meridian.
The Foot-Taiyang Bladder Meridian originates at the inner canthus, ascends to the forehead, intersects at the vertex, descends behind the head, flanks the spine, reaches the waist, enters to connect with the Kidney, and belongs to the Bladder below. It follows the lateral thigh, descends to the ankle, and ends at the little toe.
The Three Yang meridians almost encircle the entire body, thereby securing the exterior. Shaoyang ends at the outer canthus, Yangming ends at Chengqi below the eye; thus, Taiyang originates at the inner canthus, showing the Three Yang intersecting to unify the body. Ascending to the forehead and intersecting at the vertex belongs entirely to Taiyang. Therefore, hair growth is due to the Qi of the Bladder carrying the Blood of the Bao (Uterus/Marrow Sea), combining and ascending to generate hair. Hence, hair is called "Xue Yu" (Residue of Blood) because its roots lie in Bao Blood. Darkening hair requires nourishing Water. After a cold damage fever, hair falls out, indicating hair regeneration depends on Bladder Qi transformation; thus, hair also belongs to the Water of the Kidney and Bladder. The head is the gathering place of Yang Qi, so the vertex belongs to Taiyang. Descending behind the head to Fengfu (DU16), the key meeting point of the Taiyang meridian. Flanking the spine to the waist: conditions like opisthotonos and back pain from cold damage belong to Taiyang. Entering to connect with the Kidney: the Kidney is the Water Zang and origin of Yang Qi; the Bladder is its Fu organ, so its meridian descends to connect with the Kidney. Following the lateral thigh to the ankle, ending at the little toe. In summary, it travels along the back of the body, from top to bottom, circulating the whole body, and governing the exterior defense.
Zhiyin (BL67) is on the lateral side of the little toe, the extreme of Yin. Taiyang Yang is rooted in Yin-Water, so its meridian also starts at Zhiyin. Jingming (BL1) is at the inner canthus, intersecting with Yangming, hence named "Jing Ming" (Clear Bright), showing Taiyang Qi reaching the head and face in abundance. The Bladder connects with the Bao (Uterus), whose membrane attaches beside the 19th lumbar vertebra below, hence the acupoint name Baohuang (BL54). The source of Huang (Triple Burner membrane) is rooted in the Kidney. The Liver system arises upward from the 13th thoracic vertebra, hence named Huangmen (BL52). (Where there is Huang, there is Gao; Gao is generated by the Spleen, protecting the Heart internally and meeting the Spine externally, intersecting with Huang at the 4th thoracic vertebra, hence named Gaohuang (BL43), the meeting point of Taiyang and Heart.) Pohu (BL42) is beside the 3rd thoracic vertebra; the Lung stores Po (Hun), merging with Taiyang, hence named Pohu. Observing these acupoints reveals their Qi communication.
The Foot-Shaoyin Kidney Meridian originates below the little toe, trends toward the sole, follows the medial malleolus, ascends the thigh, penetrates the spine, belongs to the Kidney, and connects with the Bladder. It follows the throat, flanks the root of the tongue. Its branch emerges to connect with the Heart.
Taiyang ends at the lateral little toe; Shaoyin originates below the little toe, showing the mutual response of exterior-interior pairs. Trending to the sole and following the medial malleolus: Taiyang travels the lateral malleolus, Shaoyin follows the medial malleolus. Ascending the thigh, penetrating the spine, belonging to the Kidney, and connecting with the Bladder facilitates communication between Zang and Fu. Following the throat: the Kidney connects upward to the Lung; voice originates in the Lung but is produced by the Kidney. Flanking the root of the tongue: the Kidney governs fluids, which emerge from the mouth. Its branch emerges to connect with the Heart, demonstrating the mutual interaction of Heart and Kidney, and the mutual assistance of Kan and Li.
Yongquan (KI1) in the sole is the extreme base of the Kidney meridian; ulcers leaking Qi here are strictly contraindicated. Ran Gu is one cun anterior to the medial malleolus; Taixi (KI3) is posterior to the medial malleolus on the heel bone, where an arterial pulse exists. The *Neijing* considers this suitable for diagnosis. In critical illness or impending death, if this pulse remains unbroken, rescue is possible. Yinggu (KI10) is between the knee and the flexed knee, ascending into the thigh, entering the lower abdomen, connecting with the Bladder, following one cun lateral to the umbilicus, named Huangshu (KI16), meaning the major convergence of the Huang membrane. Entering and belonging to the Kidney, ascending to connect with the Heart, following the throat, flanking the root of the tongue. Although no specific acupoints are listed here, the primary transformative functions of the Kidney meridian are most prominent in connecting with the Heart, following the throat, and flanking the tongue. Yongquan beneath the tongue is where Kidney fluids emerge, a crucial pathway for Jin fluids.
The Hand-Jueyin Pericardium Meridian originates in the chest, belongs to the Pericardium, descends through the diaphragm, traverses the Triple Burner, emerges from the axilla, enters the elbow, touches the palm center, and follows the tip of the middle finger.
Western medicine states that the upper surface of the Heart is surrounded by a membrane, which is the Pericardium. The Pericardium connects upward to the Lung System, extending to all four sides of the chest via the Lung System, consisting of oily membranes. Below is the diaphragm, and further below is the omentum. These membranes are the Triple Burner. The Triple Burner communicates with the Pericardium, as evidenced by this structure; thus, the Pericardium meridian descends through the diaphragm, traversing the Triple Burner. Emerging from the axilla, entering the elbow, touching the palm center, and following the middle finger tip explains why the middle finger corresponds to the Heart.
The Pericardium and Triple Burner are connected by a single oily membrane; thus, its meridian travels from the Triple Burner to the chest and merges with the Pericardium. Emerging between one cun posterior to the nipple and three cun in the axilla, named Tiandi Jian (Heaven-Earth Space). Passing the axilla to the elbow, touching the depression in the flexed elbow, named Quze (PC3). Pricking this point to bleed is common for treating sha-yi (plague-like diseases) to drain Pathogens from the Pericardium. Dalin (PC7) is between the two tendons at the posterior wrist. The tip of the middle finger is Zhongchong (PC9); during pregnancy, the pulse at this point beats, showing abundant Pericardium Blood.
The Hand-Shaoyang Triple Burner Meridian originates at the tip of the ring finger, follows the dorsal hand, ascends through the elbow, enters the supraclavicular fossa (Quepen), distributes in the Danzhong (Chest Center), connects with the Pericardium, descends through the diaphragm, and belongs to the Triple Burner. Its branch emerges from the upper corner of the ear.
The Triple Burner is rooted in the Kidney system, below is the Bao Chamber (at the upper opening of the Bladder), constituting the Lower Burner; in the middle is the connecting net attached to the Small Intestine, constituting the Middle Burner; above is the chest and diaphragm, ascending along the chest, collectively named Danzhong. Connecting upward to the Lung System and descending into the Pericardium, the Triple Burner and Mingmen jointly govern Ministerial Fire due to their oily membrane connection. The Triple Burner and Pericardium are exterior-interior pairs because the oily membrane ascends from the Danzhong/Diaphragm into the Pericardium. The Triple Burner meridian penetrates the elbow; thus, acupoints like Xiaozhuo and Qinglengyuan above the elbow can expel toxins from the Kidneys when used for vaccination, because the source of the Triple Burner is rooted in the Kidney system. In ancient texts, "Danzhong" was abbreviated as "Dan" (Gallbladder), leading later scholars to mistake "Dan" for Gallbladder. The Gallbladder is below the diaphragm; here it says "distributes in Danzhong, connects with Pericardium, then descends through the diaphragm," proving "Dan" is an abbreviation for "Danzhong," not the Gallbladder. Such characters were not distinguished after the Tang and Song dynasties; how can they be used to annotate the *Neijing*?
Shaoyang is Chongyang, so the first acupoint is named Chongguan (Guanshu SI6 - *Text likely refers to Guan Chong SJ1*). The depression between the ring and little fingers is named Zhongzhu (SJ3). Touching the high bone posterior to the palm: when Triple Burner Qi is vigorous, this bone protrudes. Ascending to the gap between the large bones lateral to the elbow is Tianjing (SJ10). Two cun higher is Qinglengyuan (SJ11), converging with the Hand-Taiyang meridian to combine with Cold-Water Qi. Higher still, opposite the armpit at the elbow, is Xiaozhuo (SJ12), indicating its governance over Ministerial Fire. Ascending to Tianliao (SJ16) in the supraclavicular fossa, entering internally to the Pericardium, distributing downward through the diaphragm to belong to the Triple Burner. Western medicine describes abdominal membranes having self-regulating nerves, like a network, which corresponds to the distribution of the Triple Burner meridian. Converging at Quepen into one vessel. The branch ascends behind the ear to the depression at the sharp bone, named Yifeng (SJ17). Higher is Ciming (SJ18). Fengchi and Ciming are governed by Liver Sinews, while the Triple Burner membrane is the origin of sinew generation; hence these two acupoints bear these names. Winding anterior to the ear is Ermen (SJ21). Reaching the empty space at the tail of the eyebrow is Sizhukong (TE23). This shows the Kidney opens into the ear, and the Triple Burner is the meridian of the Kidney; thus, its meridian circles the ear to respond.
The Foot-Shaoyang Gallbladder Meridian originates at the outer canthus, circles anterior to the ear, reaches the shoulder below, follows the hypochondrium, connects with the Liver, and belongs to the Gallbladder. Descending to the foot, it enters between the little and second toes.
The Foot-Shaoyang and Hand-Shaoyang meridians both travel around the ear and govern Ministerial Fire. Internally, the Triple Burner membrane connects the Liver to the Gallbladder; externally, the Triple Burner meridian circles the ear and intersects with the Gallbladder meridian, revealing the wonder of Zang-Fu communication.
Foot-Shaoyang originates at the outer canthus, named Tongziliao (GB1). Circling anterior to the ear depression is Tinghui (GB2). Circling posterior to the ear in the hairline depression is Fengchi (GB20), all sites where Shaoyang Wind-Wood vents. Descending to the shoulder depression is Jianjing (GB21). Following the lateral side down to five fen below Qimen (LR14) of the Liver is Riyue (GB24). The Gallbladder meridian actually originates from the Liver/Gallbladder at this point, then travels up and down. Descending to the lateral thigh, at the end of the hanging hand middle finger, is Fengshi (GB31). One cun below the knee is Yanglingquan (GB34). Following the lateral ankle to between the little and second toes, Guanyin (GB44), it terminates. Yang meridians are rooted in Yin acupoints, showing Yin born from Yang.
The Foot-Jueyin Liver Meridian originates at the tuft of hair on the great toe, ascends the dorsum of the foot, follows the medial thigh, passes the genitalia, reaches the lower abdomen, belongs to the Liver, and connects with the Gallbladder. It flanks the Stomach, penetrates the diaphragm, follows the throat, ascends past the Eye System, and meets the Du Meridian at the vertex.
Hair is the surplus of Blood. The Liver governs Blood; thus, the Liver meridian originates at the great toe, where hair tufts grow, verifying its governance of Blood. The genitalia are named Zongjin (Major Sinews), governing all sinews in the body, belonging to the Liver meridian; thus, the Liver meridian circles the genitalia. Both sides of the lower abdomen belong to the Liver meridian; thus, conditions like Han Shan (Cold Hernia) involve the Gallbladder connection, as Jueyin sees Shaoyang, and the Liver and Gallbladder are exterior-interior pairs. Flanking the Stomach: the clear Yang Qi of Liver Wood ascends to loosen Earth, facilitating digestion. Penetrating the diaphragm and following the throat: rebellious Liver Qi causes vomiting and fullness. Connecting upward to the Eye System: the Liver opens into the eyes. Meeting the Du Meridian at the vertex: the Du Meridian belongs to the Kidney, the Mother of the Liver; meeting at the vertex is the Son meeting the Mother. The Eye System and vertex lead to the brain marrow. Brain wind, dizziness, and coma are governed by the Liver due to meridian connection. Western medicine discusses brain marrow in detail but lacks treatments for marrow disorders, failing to know that marrow is generated by the Du Meridian and penetrated by the Liver meridian; how could they know the treatment methods?
Dadun (LR1) is in the hair tuft of the great toe. Following the medial foot up to Ququan (LR8) at the end of the transverse popliteal crease, where all sinews converge at the knee. Following the medial thigh to the end of the transverse bone of the genitalia, named Shuxi (LR12 - *Text likely refers to a point here*). Circling the genitalia, hence hair grows, venting Liver Blood. Reaching the lower abdomen and rib, at the tip of the flexed elbow, is Zhangmen (LR13). Higher is Qimen (LR14), the Mu point of the Liver, where Liver membranes connect. From here, it enters and belongs to the Liver; this is the descending path of the Liver. Penetrating the diaphragm, connecting with the Stomach, following the throat, connecting upward to the Eye System, opening into the eyes, and meeting the Du Meridian at the vertex. Among Yang meridians, only Taiyang is longest; among Yin meridians, Jueyin is longest, commanding Qi and Blood.