属老阴。故曰肾主太阴，虽然，非有异于手足少阴乎？不知其定位既异，正阴阳互根之
理，复何害其不同哉？惟施治于病。在经脉者，即随经脉所主。论治于时令胜复，即随
时令所主论治。其随时论治，如夏为太阳，病当在心，则宜视心之受邪与否？冬为太阴，病
当在肾，则宜视肾之受邪与否？无使逆其时气。心脉不钩，肾脉不石，斯生病矣。然所
投药饵，亦皆入手足少阴，非走太阳太阴者，尤参伍错综之要道焉。况心居尊高，并于君
主，有显明之象。肾处卑顺，比于外家妇，属蛰封藏之本。得主太阴太阳者以此。心通离
卦，离为中女，实含阴德，且萧邱生寒焰，海水成夜磷，复为火有出于阴者之明证，心得
主少阴者，又以此也。其六阴六阳，云手云足者，考《经脉篇》手太阴肺，终手大指次
指之端，即接手阳明大肠，足阳明胃终足大指之端，即接足太阴脾，手少阴心终手小指
之端，即接手太阳小肠，足太阳膀胱终足小指外侧，接足少阴肾，手厥阴心包终手小指
次指之端，即接手少阳三焦，足少阳胆终足小指次指之间，即接足厥阴肝。盖十二经脉
云手云足，以行手行足而得名耳。岂因足在下属阴，手在上属阳，号为太阳阳明少阳，即
不当行于足，号为太阴少阴厥阴，即不当行于阳哉？果尔，则日阳也，设不行寒带，则
格林兰济诸国无明也。可乎？月阴也，设不行于赤道，是苏门答喇诸国无夜也。可乎？况
三阴之脉起于面，三阳之脉起于腹里，更非若手足之比矣，亦得谓为错行乎？惟知阴阳
相互根，即可明乎斯理矣。至标本之传变，《至真要大论》曰∶少阳太阴从本，少阴太阳
从标，阳明厥阴不从标本，从乎中也。言邃旨深，殊难明晓，故自王太仆以下，皆未通
其意，及张戴人始阐发火湿二字，介宾张氏
又从而引伸之，厥义益显，说具《类经图翼》中。略谓少阳太阴从本，以少阳本火而
标阳，太阴本湿而标阴，标本同气，故当从本。其不言从中，少阳中见木，太阴中见土，
木火共化，土金相生也。少阴太阳从本从标者，以少阴本热而标阴，太阳本寒而标阳，标
本异气，故或从本，或从标。亦不言从中，少阴之中水，太阳之中火，同本则异标，同标
则异本也。若阳明厥阴，其不从标本，从乎中气者，以阳明中湿土，是湿从燥化矣。厥
阴中相火，是木从火化矣。故不从标本，从中气也。传变则胜复，盛衰之道生焉。从其
化则为常，然后生不息。逆其化则为变，必致灾害起。如木从火化，木具生气，遇火盛
而化为炭，反无钻火之功，此太过也。木失其化，木朽火衰，亦少出火之质，此不及也。
燥从湿化，物虽感湿生，干物含湿必霉坏，遂非本性，此亦太过也。土失其化，地薄土湿，
则五金不能蕴，此亦不及也。皆标本传变之理，当随其衰王以消息之。是以经言百病之
起，有生于本者，有生于标者，有生于中气者。有取本而得者，有取标而得者，有取中
气而得者，有取标本而得者，有逆取而得者，有从取而得者，逆正顺也，若顺逆也。又曰
人有客气，有同气。有小大不利治其标，小大利治其本。病发而有余，本而标之，先治
其本，后治其标。病发而不足，标而本之，先治其标，后治其本也。经言如此，要必明知
胜复，而知百病之害矣。经络之起止者，手太阳之脉起于小指少泽，至头之听宫。手阳
明起于次指，至头之迎香。手少阳起于四指关冲，至头之丝竹空。各长五尺，六阳经共
长三丈。手太阴之脉起于胸中中府，至大指少商。手少阴脉起于胸中极泉，至小指少冲。
手厥阴起于胸中天池，至中指中冲。各长三尺五寸，六阴经共长二丈一尺。足太阳之脉
起于头之精明，至小指至阴。足阳明起于头之头维，至次指厉兑。足少阳起于头之瞳子
，至四指窍阴。各长八尺，六阳经共长四丈八尺
。足太阴之脉起于足大指隐白，至胸中大包。足少阴起于足心涌泉，至胸中俞府。
足厥阴起足大指大敦，至胸中期门。各长六尺五寸，六阴经共长三丈九尺。督脉起于尾
闾长强，至内唇龈交。任脉起于毛际会阴，至下唇承浆。各长四尺五寸，共长九尺。跷脉
从足至目内 ，各长七尺五寸，左右共长一丈五尺。都合一十六丈二尺也。冲脉起于气
街，至胸中而散。带脉起于季胁，回身一周。维络于身。阳维起于诸阳会，阴维起于诸阴
交也。二脉皆无尺寸之可稽，经络起止尽于是矣。
八脉者，阳跷，阴跷，阳维，阴维，冲，任，督，带也。跷者跷于何经何络，维者维
于何经何络，其有形无形，可实指其所在乎？周氏所论，病机体用治法，是耶非耶？
答曰∶夫十二经脉，相为表里，阴阳斯偶，前贤论之详矣。顾有偶即有奇，大易之
象也。是故复有奇经者焉。冲往督三脉之行。经文班班可考。带脉回身一周，已可考见。惟
跷维二脉，起止难详，谨述所得于下焉。跷，履也。跷起于足跟，故曰跷。维，纲也。维
络于一身，故曰维。《二十八难》曰∶阳跷脉者，起于跟中，循外踝，上行入风池。阴跷
脉者，亦起于跟中，循内踝，上行至咽喉，交贯冲脉。阳维阴维者，维络一身，溢蓄不能
环流，灌溉诸经者也。故阳维起于诸阳会，阴维起于诸阴交。盖阳跷为足太阳之别，故始
申脉。阴跷为足少阴之别，故始少海。二跷既有行道，则不得谓之无形，乃络脉中之气
血，行身之左右，与少阳厥阴同行，诸筋所主。然其行不同，皆阴出阳而交于足太阳，阳
入阴而交于足少阴，阴阳交互，跷自下而荣于上，大会于目，此跷脉有形之证也。惟既
属络脉，则岂若正经有一定循行之路？其不用丈尺计者，以此耳。维则越人明言，灌溉
诸经，亦不能究其行度，是本非一脉，故难
悉数。虽不曰无形，而未可实指所在，与跷脉有行道可考者异也。阳维主皮肤之气，行
身之表。阴维主脂膜之气，行身之里。而阳维以维于诸阳，阴维以维诸阴。诸阳会，诸
阴交者。督脉，阳脉之海也。冲脉，阴脉之海也。阴阳维即起于是。何则？饮食入胃，有
无数微丝血管，吸其精汁，至领会管，过肺入心。由心下房，出总脉管，以达于督脉，阳
维者当起于是。冲为血海，腾精气而上积于胸中，为宗气，人之五味杂投，奚能无毒？谷
入于胃，其精者固化血液，而阳明之悍气，不随精者，俱化聚于宗气之区，然后散布周身，
阴维者当起于是。斯皆二维之脉，即孙络，故更无行度可计也。况跷脉为病目不瞑，诸脉
者皆属于目，跷脉上属目内 ，则跷脉为络脉不可证耶！维脉为病，发寒热，邪在皮肤，
寒热乃生。经络居内，不当复病寒热，则维为孙络，不又可证耶？至周氏所论，体用病
机，治法委曲详尽，先得我心。其论桂枝汤之治维病，不徇入太阳经之谬说，尤卓识也。
或谓昔人皆有二维脉起止之度，如阳维起于少阴，而至太阳，阴维起于少阳，而至厥阴，
濒湖李氏载之甚详，何可遽谓孙络乎？斯皆误会叔和微旨也。从少阴斜至太阳。少阴，心
也，太阳，膀胱也。由心生血，行于孙络，孙络缠布周身，膀胱主一身之表，故以太阳少
阴候阳维之脉也。从少阳斜至厥阴。少阳，三焦也。厥阴，心包也。三焦为腹包膜，血挟
阳明之悍气，出诸气街，而遍周包膜，返还入总脉管，从心包复归于心，故以少阳厥阴，
候阴维之脉也。且脉络论列所主病多肌肉痹痒，汗出恶风等证，虽所刺有阳谷、金门、仆
参、客主人、承山，分肉、筑宾穴，究非一经所主，岂一脉而交贯四五经耶？《素问》阳
维之脉，肉里之脉者，脉气与太阳少阳相合。阳维维诸阳．故取太阳少阳泄其邪也，即服
桂枝汤反烦不解，先刺风池、风府。卫气行孙络，一日一夜，大会于风府，故取风府也。
观此则维脉属孙络明矣。如实有可稽，何卢、华、仲景、叔和诸书不一称之哉？然络脉孙
络从未有以比诸跷维者，狂瞽愚论，复望高明一为发其聩也。
伤寒桂枝汤所治之中风，与小续命汤所治中风，是一是二？而金匮防己地黄汤，与
风引汤所主，是异是同？但中风一证，自有真类之说，愈辨愈晦，何所取法？劳以虚名，
愈补愈剧，何则？蛊膨云虚云实，孰是孰非？遍察古书，有云关格是证，有云关格是脉，将
谁适从？温暑燥湿，疟痢霍乱，各有名义，其所以然，请各抒所见以对。
答曰∶中风真类之说，始自金元，古医经未之见也。类中者，即经所谓厥。是桂枝
汤所治，邪居浅者。小续命汤所治，邪居深者。病因无异，故药惟以轻重别之。岂若古
今录验续命汤，治风热之痱证，而用石膏哉？防己地黄治阴虚于内，邪并于阳。风引治阳
实于外，邪并于阴。病既各异，为治是以悬殊。脉有损至，而后证有虚劳。虚曰虚损，劳
曰劳瘵，乃一病而二证，概行温补可乎？况有者为实，无者为虚。虚劳者，是非劳力劳
心而因逸以致病也，故仲景以血痹类为一门。痹者，闭也。所以大黄 虫丸与薯蓣丸为起死
之神方，女惑，男风，落山谓之蛊，后人云膨，因其肤肉肿胀，形类乎鼓，外实中空而言，非
膨与蛊有别。实指肝言，虚指脾言，云虚云实皆是也，偏攻偏补，非法也。《内经》治以鸡矢
醴，非取金制木，木制而土不受木贼，运化之机自生乎？关格是证，覆溢是脉，膈乃关格之
始，格即关膈之终，正《素问》所谓阴阳离决，精气乃绝之败证，蒋宝素有考宜参。温者外寒
内热，至春而发之病。暑乃天之阳热下降，地之阴湿上腾，湿热互合，化而为暑。湿重病太
阴则曰阴暑，热重病阳明则曰阳暑。病暑轻重不同，所以又有中伤之分。水湿火燥，《内经》
谓秋伤于湿，言气之本，西昌补秋伤于燥，言气之标。春夏地湿则天热，秋冬天寒则地燥，
燥湿固对待，究各有寒化热化之无定也。疟者言其病之暴疟而难骤愈，其脉自弦可知，不弦
虽寒热往来，犹非疟。 疟，温疟，瘅疟，瘴疟，为证不一，治不如法，有三患，戕脾元则成疟
鼓，蓄肝血则成疟母，耗肾阴则成疟劳。无犯三患，则无论痰疟、食疟、牡疟，自随手奏效。
痢因欲利不得利，其病在利，故曰痢。有虚实，有寒热。桃花汤非治虚寒者乎？白头翁汤非
治实热者乎？由此类推，治法可思矣。霍乱是阴阳淆乱，如雨声霍霍而暴注下迫也。属寒者
固多，属热者亦常见，但须刻刻顾虑其脾胃耳。因寒宜理中四逆，故姜附不嫌其热。因热
宜白虎天水，则膏滑不嫌其寒。若救阴当于大剂参术中佐以牡蛎、白芍，转筋宜在扶持脾
胃，参用蜘蛛散以抑风木，审因察证，活法运乎一心，不可泥执一家之言而偾事也。
属于老阴。所以说肾主太阴，虽然如此，这与手足少阴有什么不同呢？不知道它们的定位既然不同，正是体现了阴阳互根的道理，又有什么妨害它们的不同之处呢？只有在施治于疾病时，如果在经脉方面，就随着经脉所主的部位来论治；在时令胜复方面，就随着时令所主的脏腑来论治。其随时间变化的论治，比如夏季对应太阳，病应当在心，那么就应当观察心是否受邪？冬季对应太阴，病应当在肾，那么就应当观察肾是否受邪？不要违背当时的气机。如果心脉不呈现钩象，肾脉不呈现石象，这就生病了。然而所使用的药物，也都入手足少阴经，而不是走太阳、太阴经的，这更是参伍错综（复杂变化）的关键道理啊。况且心位居尊高，并同于君主，有显明之象。肾处卑顺，比之于外家妇，属于蛰封藏的根本。得到太阴、太阳主宰的原因在于此。心通离卦，离为中女，实含阴德，而且萧丘产生寒焰，海水形成夜磷，这又是火出于阴的明证，心得主少阴的原因，也在于此。至于六阴六阳，说手说足的，考证《经脉篇》：手太阴肺经，终于手大指次指之端，即接手阳明大肠经；足阳明胃经，终于足大指之端，即接足太阴脾经；手少阴心经，终于手小指之端，即接手太阳小肠经；足太阳膀胱经，终于足小指外侧，接足少阴肾经；手厥阴心包经，终于手小指次指之端，即接手少阳三焦经；足少阳胆经，终于足小指次指之间，即接足厥阴肝经。大概十二经脉之所以说手说足，是因为它们行走于手和足而得名罢了。难道因为足在下属阴，手在上属阳，号称太阳、阳明、少阳，就不当行于足；号称太阴、少阴、厥阴，就不当行于阳吗？果真这样，那么太阳是阳，假如不行于寒带，那么格林兰济诸国就没有白天了，可以吗？月亮是阴，假如不行于赤道，那么苏门答喇诸国就没有黑夜了，可以吗？况且三阴之脉起于面，三阳之脉起于腹里，更不像手足那样简单相比了，也能说是错行吗？只要知道阴阳相互为根，就可以明白这个道理了。至于标本的传变，《至真要大论》说：少阳、太阴从本，少阴、太阳从标，阳明、厥阴不从标本，从乎中气。这话深远旨意深刻，很难明白，所以自王冰以下，都没有通晓其中的意思，直到张戴人才阐发“火”、“湿”二字，介宾张氏又从而引申它，厥义更加明显，说法见于《类经图翼》中。大致说少阳、太阴从本，因为少阳本火而标阳，太阴本湿而标阴，标本同气，所以应当从本。它不说从中，是因为少阳中见木，太阴中见土，木火共化，土金相生。少阴、太阳从本从标的，因为少阴本热而标阴，太阳本寒而标阳，标本异气，所以或从本，或从标。也不说从中，是因为少阴之中水，太阳之中火，同本则异标，同标则异本。至于阳明、厥阴，它们不从标本，而从乎中气的，因为阳明中见湿土，这是湿从燥化；厥阴中见相火，这是木从火化。所以不从标本，从中气。传变则是胜复，盛衰之道由此产生。顺从其化就是常，然后生机不息。逆从其化就是变，必然导致灾害兴起。比如木从火化，木具有生气，遇到火盛而化为炭，反而没有钻火之功，这是太过。木失去其化，木朽火衰，也缺少出火的物质，这是不及。燥从湿化，物体虽然感湿而生，但干物含湿必霉坏，遂非本性，这也是太过。土失去其化，地薄土湿，则五金不能蕴育，这也是不及。这都是标本传变的道理，应当随其衰旺来斟酌处理。所以经文说百病的起因，有生于本的，有生于标的，有生于中气的。有取本而得愈的，有取标而得愈的，有取中气而得愈的，有取标本而得愈的，有逆取而得愈的，有从取而得愈的，逆正顺也，若顺逆也。又说人有客气，有同气。有小大不利治其标，小大利治其本。病发而有余，先治其本，后治其标；病发而不足，先治其标，后治其本。经文这样说，一定要明知胜复，才能知道百病的危害了。经络的起止：手太阳脉起于小指少泽穴，至头部的听宫穴。手阳明起于次指，至头部的迎香穴。手少阳起于四指关冲穴，至头部的丝竹空穴。各长五尺，六阳经共长三丈。手太阴脉起于胸中中府穴，至大指少商穴。手少阴脉起于胸中极泉穴，至小指少冲穴。手厥阴起于胸中天池穴，至中指中冲穴。各长三尺五寸，六阴经共长二丈一尺。足太阳脉起于头部的精明穴，至小指至阴穴。足阳明起于头部的头维穴，至次指厉兑穴。足少阳起于头部的瞳子髎穴，至四指窍阴穴。各长八尺，六阳经共长四丈八尺。足太阴脉起于足大指隐白穴，至胸中大包穴。足少阴起于足心涌泉穴，至胸中俞府穴。足厥阴起足大指大敦穴，至胸中期门穴。各长六尺五寸，六阴经共长三丈九尺。督脉起于尾闾长强穴，至内唇龈交穴。任脉起于毛际会阴穴，至下唇承浆穴。各长四尺五寸，共长九尺。跷脉从足至目内眦，各长七尺五寸，左右共长一丈五尺。都合一十六丈二尺。冲脉起于气街，至胸中而散。带脉起于季胁，回身一周，维络于身。阳维起于诸阳会，阴维起于诸阴交。这两条脉都没有尺寸可以查考，经络起止都在这里了。
奇经八脉，是阳跷、阴跷、阳维、阴维、冲、任、督、带。跷是在哪条经哪条络上跷起，维是在哪条经哪条络上维系，它们是有形还是无形，可以确切指出它们的位置吗？周氏所论述的病机体用治法，是对还是不对？回答说：十二经脉，互为表里，阴阳成偶，前贤论述得很详细了。但有偶就有奇，这是大易的象征。所以又有奇经存在。冲、往、督三条脉的行径，经文班班可考。带脉回身一周，已可考察见到。只有跷、维两条脉，起止难以详知，谨述所得如下。跷，是履的意思。跷起于足跟，所以叫跷。维，是纲的意思。维络于一身，所以叫维。《二十八难》说：阳跷脉者，起于跟中，循外踝，上行入风池。阴跷脉者，也起于跟中，循内踝，上行至咽喉，交贯冲脉。阳维、阴维者，维络一身，溢蓄不能环流，灌溉诸经。所以阳维起于诸阳会，阴维起于诸阴交。大概阳跷是足太阳之别，所以始发于申脉。阴跷是足少阴之别，所以始发于少海。两条跷脉既有行道，就不能说是无形，乃是络脉中的气血，行于身体左右，与少阳、厥阴同行，由诸筋所主。然而它们的运行不同，都是阴出阳而交于足太阳，阳入阴而交于足少阴，阴阳交互，跷自下而上荣养于目，大会于目，这是跷脉有形的证据。既然属于络脉，难道像正经有固定的循行路线吗？它们不用丈尺计算，就是这个原因。维则越人明确说，灌溉诸经，也不能究其行度，本来不是一条脉，所以难以悉数。虽然不说无形，但不能确切指出所在，与跷脉有行道可考的不同。阳维主皮肤之气，行于身体表面。阴维主脂膜之气，行于身体内部。而阳维以维系诸阳，阴维以维系诸阴。诸阳会、诸阴交的地方，督脉是阳脉之海，冲脉是阴脉之海。阴阳维就起于此。为什么呢？饮食入胃，有无数微丝血管，吸收其精汁，至领会管，过肺入心。由心下房，出总脉管，以达于督脉，阳维应当起于此。冲为血海，腾精气而上积于胸中，成为宗气，人的五味杂投，怎么能无毒？谷入于胃，其中精华固化血液，而阳明之悍气，不随精华的，都化聚于宗气之区，然后散布周身，阴维应当起于此。这都是二维之脉，即孙络，所以更没有行度可以计算。况且跷脉生病则目不瞑，诸脉者皆属于目，跷脉上属目内眦，那么跷脉为络脉不可证明吗！维脉生病，发寒热，邪在皮肤，寒热乃生。经络居内，不应当再病寒热，那么维为孙络，不又可以证明吗？至于周氏所论述的体用病机，治法委曲详尽，先得我心。他论述桂枝汤治疗维病，不遵循进入太阳经的错误说法，尤其是有卓识。有人说前人都有二维脉起止的度数，如阳维起于少阴，而至太阳，阴维起于少阳，而至厥阴，濒湖李氏记载得很详细，怎么可以遽然说是孙络呢？这都是误会叔和的微旨。从少阴斜至太阳。少阴，是心；太阳，是膀胱。由心生血，行于孙络，孙络缠布周身，膀胱主一身之表，所以以太阳、少阴候阳维之脉。从少阳斜至厥阴。少阳，是三焦；厥阴，是心包。三焦为腹包膜，血挟阳明之悍气，出诸气街，而遍周包膜，返还入总脉管，从心包复归于心，所以以少阳、厥阴，候阴维之脉。而且脉络论列所主病多肌肉痹痒、汗出恶风等证，虽然所刺有阳谷、金门、仆参、客主人、承山、分肉、筑宾穴，终究不是一经所主，岂有一脉而交贯四五经耶？《素问》说阳维之脉，肉里之脉者，脉气与太阳、少阳相合。阳维维诸阳，所以取太阳、少阳泄其邪，即服桂枝汤反烦不解，先刺风池、风府。卫气行孙络，一日一夜，大会于风府，所以取风府。观此则维脉属孙络明矣。如果实在有可查考的，为什么卢、华、仲景、叔和诸书不一称之呢？然而络脉孙络从未有以比诸跷维的，狂瞽愚论，希望高明之士为我启发聋聩。
伤寒桂枝汤所治的中风，与小续命汤所治的中风，是一个还是两个？而金匮防己地黄汤，与风引汤所主的，是异还是同？只是中风一证，自有真类之说，愈辨愈晦，何所取法？劳以虚名，愈补愈剧，为什么呢？蛊膨云虚云实，孰是孰非？遍察古书，有说关格是证，有说关格是脉，将谁适从？温暑燥湿，疟痢霍乱，各有名义，其所以然，请各抒所见以对。
回答说：中风真类之说，始自金元，古医经未见。类中者，即经所谓厥。是桂枝汤所治，邪居浅者；小续命汤所治，邪居深者。病因无异，所以药惟以轻重别之。岂像古今录验续命汤，治风热之痱证，而用石膏哉？防己地黄治阴虚于内，邪并于阳。风引治阳实于外，邪并于阴。病既各异，为治所以悬殊。脉有损至，而后证有虚劳。虚曰虚损，劳曰劳瘵，乃一病而二证，概行温补可以吗？何况有者为实，无者为虚。虚劳者，是非劳力劳心而因逸以致病也，所以仲景以血痹类为一门。痹者，闭也。所以大黄䗪虫丸与薯蓣丸为起死之神方。女惑，男风，落山谓之蛊，后人云膨，因其肤肉肿胀，形类乎鼓，外实中空而言，非膨与蛊有别。实指肝言，虚指脾言，云虚云实皆是也，偏攻偏补，非法也。《内经》治以鸡矢醴，不是取金制木，木制而土不受木贼，运化之机自生乎？关格是证，覆溢是脉，膈乃关格之始，格即关膈之终，正《素问》所谓阴阳离决，精气乃绝之败证，蒋宝素有考宜参。温者是外寒内热，至春而发之病。暑乃天之阳热下降，地之阴湿上腾，湿热互合，化而为暑。湿重病太阴则曰阴暑，热重病阳明则曰阳暑。病暑轻重不同，所以又有中伤之分。水湿火燥，《内经》谓秋伤于湿，言气之本，西昌补秋伤于燥，言气之标。春夏地湿则天热，秋冬天寒则地燥，燥湿固对待，究各有寒化热化之无定也。疟者言其病之暴疟而难骤愈，其脉自弦可知，不弦虽寒热往来，犹非疟。牝疟，温疟，瘅疟，瘴疟，为证不一，治不如法，有三患，戕脾元则成疟鼓，蓄肝血则成疟母，耗肾阴则成疟劳。无犯三患，则无论痰疟、食疟、牡疟，自随手奏效。痢因欲利不得利，其病在利，故曰痢。有虚实，有寒热。桃花汤非治虚寒者乎？白头翁汤非治实热者乎？由此类推，治法可思矣。霍乱是阴阳淆乱，如雨声霍霍而暴注下迫也。属寒者固多，属热者亦常见，但须刻刻顾虑其脾胃耳。因寒宜理中四逆，故姜附不嫌其热。因热宜白虎天水，则膏滑不嫌其寒。若救阴当于大剂参术中佐以牡蛎、白芍，转筋宜在扶持脾胃，参用蜘蛛散以抑风木，审因察证，活法运乎一心，不可泥执一家之言而偾事也。
Belongs to Old Yin. Therefore, it is said that the Kidney governs Taiyin (Greater Yin). Although this is so, how is it different from Hand and Foot Shaoyin (Lesser Yin)? It is not understood that since their positions are different, this precisely embodies the principle of Yin and Yang mutually rooting each other; what harm is there in their difference? Only when applying treatment to disease: if it concerns the meridians, one should treat according to what the meridian governs; if discussing treatment based on seasonal excess and deficiency (Shengfu), one should treat according to what the season governs. Regarding treatment varying with time: for example, Summer corresponds to Taiyang (Greater Yang), and disease should be in the Heart, so one should observe whether the Heart has been invaded by pathogenic factors? Winter corresponds to Taiyin, and disease should be in the Kidney, so one should observe whether the Kidney has been invaded by pathogenic factors? One must not go against the Qi of the time. If the Heart pulse does not exhibit the "Hook" (Gou) quality, and the Kidney pulse does not exhibit the "Stone" (Shi) quality, then illness arises. However, the medicinal materials administered also enter the Hand and Foot Shaoyin meridians, rather than traversing the Taiyang and Taiyin meridians; this is a crucial principle of complex interweaving (Canwu Cuozong). Moreover, the Heart resides in a high position, akin to the Sovereign, possessing the image of brightness. The Kidney resides in a humble position, compared to an outsider's wife, belonging to the root of hibernation and storage. This is why it is governed by Taiyin and Taiyang. The Heart corresponds to the Li Trigram (Fire); Li represents the Middle Daughter, truly containing Yin virtue. Furthermore, cold flames arising from Xiaoqiu and night phosphorescence formed in seawater are clear proofs that Fire can emerge from Yin. This is why the Heart governs Shaoyin. As for the Six Yin and Six Yang, referring to Hand and Foot: consulting the *Jingmai Pian* (Chapter on Meridians), the Hand Taiyin Lung Meridian ends at the tip of the index finger, connecting to the Hand Yangming Large Intestine Meridian; the Foot Yangming Stomach Meridian ends at the tip of the great toe, connecting to the Foot Taiyin Spleen Meridian; the Hand Shaoyin Heart Meridian ends at the tip of the little finger, connecting to the Hand Taiyang Small Intestine Meridian; the Foot Taiyang Bladder Meridian ends at the lateral side of the little toe, connecting to the Foot Shaoyin Kidney Meridian; the Hand Jueyin Pericardium Meridian ends at the tip of the index finger, connecting to the Hand Shaoyang Sanjiao Meridian; the Foot Shaoyang Gallbladder Meridian ends between the fourth and fifth toes, connecting to the Foot Jueyin Liver Meridian. Generally, the Twelve Regular Meridians are called Hand or Foot because they traverse the hands and feet. Is it because the Feet are below and belong to Yin, and the Hands are above and belong to Yang, that those named Taiyang, Yangming, and Shaoyang should not traverse the feet, and those named Taiyin, Shaoyin, and Jueyin should not traverse the Yang? If so, then the Sun, being Yang, if it did not travel through cold zones, Greenland and other countries would have no daylight. Is this acceptable? The Moon, being Yin, if it did not travel through the equator, Sumatra and other countries would have no night. Is this acceptable? Moreover, the Three Yin meridians originate from the face, and the Three Yang meridians originate from the interior of the abdomen; this is far more complex than a simple comparison of hands and feet. Can it still be said to be misplaced? Only by understanding that Yin and Yang mutually root each other can this principle be clarified. Regarding the transmission of Biao (Mark/Exterior) and Ben (Root/Interior): The *Zhi Zhen Yao Da Lun* states: Shaoyang and Taiyin follow the Ben; Shaoyin and Taiyang follow the Biao; Yangming and Jueyin do not follow Biao or Ben, but follow the Zhong Qi (Middle Qi). The meaning is profound and difficult to understand, so since Wang Bing (Wang Taipu), none had fully grasped its intent, until Zhang Dairen elucidated the characters "Fire" and "Dampness," and Zhang Jianbin further extended them, making the meaning clearer, as detailed in *Lei Jing Tu Yi*. Briefly, Shaoyang and Taiyin follow the Ben because Shaoyang's Ben is Fire and its Biao is Yang, while Taiyin's Ben is Dampness and its Biao is Yin; since Biao and Ben share the same Qi, one should follow the Ben. It does not mention following the Zhong Qi because Shaoyang's Zhong Qi is Wood, and Taiyin's Zhong Qi is Earth; Wood and Fire co-transform, and Earth and Metal generate each other. Shaoyin and Taiyang follow both Ben and Biao because Shaoyin's Ben is Heat and its Biao is Yin, while Taiyang's Ben is Cold and its Biao is Yang; since Biao and Ben have different Qi, one may follow either the Ben or the Biao. It also does not mention the Zhong Qi because Shaoyin's Zhong Qi is Water, and Taiyang's Zhong Qi is Fire; sharing the same Ben results in different Biaos, and sharing the same Biao results in different Bens. As for Yangming and Jueyin, which do not follow Biao or Ben but follow the Zhong Qi: Yangming's Zhong Qi is Damp Earth, meaning Dampness transforms from Dryness; Jueyin's Zhong Qi is Ministerial Fire, meaning Wood transforms from Fire. Thus, they do not follow Biao or Ben, but the Zhong Qi. Transmission involves Sheng (Overcoming) and Fu (Rebounding), giving rise to the laws of abundance and decline. Following the transformation is Normality, leading to endless vitality. Opposing the transformation is Variation, inevitably leading to disaster. For example, if Wood transforms into Fire, Wood possesses vital energy; encountering excessive Fire turns it into charcoal, losing its ability to spark fire; this is Excess. If Wood loses its transformation, rotting Wood and declining Fire lack the substance to produce fire; this is Deficiency. If Dryness transforms into Dampness, although objects grow due to dampness, dry matter containing moisture will mold and spoil, losing its original nature; this is also Excess. If Earth loses its transformation, thin and wet soil cannot nurture the Five Metals; this is also Deficiency. These are all principles of Biao-Ben transmission, requiring adjustment according to their decline or prosperity. Hence, the Classics state that the origins of hundred diseases lie in the Ben, the Biao, or the Zhong Qi. Some are cured by treating the Ben, some by the Biao, some by the Zhong Qi, some by both Biao and Ben, some by contrary treatment, and some by compliant treatment. Contrary treatment follows the correct path, just as compliant treatment follows the contrary. It also says humans have Ke Qi (Guest Qi) and Tong Qi (Same Qi). In cases of small or large difficulty in urination/defecation, treat the Biao; if unobstructed, treat the Ben. If disease onset shows Excess, treat the Ben first, then the Biao; if disease onset shows Deficiency, treat the Biao first, then the Ben. Such is the teaching of the Classics. One must clearly understand Sheng and Fu to know the harms of all diseases.
Regarding the starting and ending points of meridians: The Hand Taiyang Meridian starts at Shaose (SI1) on the little finger and ends at Tinggong (SI19) on the head. The Hand Yangming starts at the index finger and ends at Yingxiang (LI20) on the head. The Hand Shaoyang starts at Guanchong (SJ1) on the fourth finger and ends at Sizhukong (SJ23) on the head. Each is five chi long; the six Yang meridians total three zhang. The Hand Taiyin Meridian starts at Zhongfu (LU1) in the chest and ends at Shaoshang (LU11) on the great finger. The Hand Shaoyin Meridian starts at Jiquan (HT1) in the chest and ends at Shaochong (HT9) on the little finger. The Hand Jueyin starts at Tianchi (PC1) in the chest and ends at Zhongchong (PC9) on the middle finger. Each is three chi five cun long; the six Yin meridians total two zhang one chi. The Foot Taiyang Meridian starts at Jingming (BL1) on the head and ends at Zhiyin (BL67) on the little toe. The Foot Yangming starts at Touwei (ST8) on the head and ends at Lidui (ST45) on the index toe. The Foot Shaoyang starts at Tongziliao (GB1) on the head and ends at Qiaoyin (GB44) on the fourth toe. Each is eight chi long; the six Yang meridians total four zhang eight chi. The Foot Taiyin Meridian starts at Yinbai (SP1) on the great toe and ends at Dabao (SP21) in the chest. The Foot Shaoyin starts at Yongquan (KI1) on the sole of the foot and ends at Shufu (KI27) in the chest. The Foot Jueyin starts at Dadun (LR1) on the great toe and ends at Qimen (LR14) in the chest. Each is six chi five cun long; the six Yin meridians total three zhang nine chi. The Du Mai (Governor Vessel) starts at Changqiang (GV1) at the tailbone and ends at Yinjiao (GV28) inside the upper lip. The Ren Mai (Conception Vessel) starts at Huiyin (CV1) at the pubic region and ends at Chengjiang (CV24) below the lower lip. Each is four chi five cun long, totaling nine chi. The Qiao Mai (Heel Vessels) run from the foot to the inner canthus of the eye, each seven chi five cun long; left and right together total one zhang five chi. All combined, they measure sixteen zhang two chi. The Chong Mai (Penetrating Vessel) starts at Qichong (ST30) and disperses in the chest. The Dai Mai (Girdle Vessel) starts at the hypochondrium and encircles the body once, linking the body. The Yang Wei Mai (Yang Linking Vessel) starts at the meeting of all Yang meridians, and the Yin Wei Mai (Yin Linking Vessel) starts at the meeting of all Yin meridians. These two vessels have no measurable length; thus concludes the starting and ending points of the meridians.
The Eight Extraordinary Vessels are Yang Qiao, Yin Qiao, Yang Wei, Yin Wei, Chong, Ren, Du, and Dai. On which meridians and collaterals do the Qiao vessels leap, and on which do the Wei vessels link? Are they有形 (form/have shape) or 无形 (formless)? Can their locations be specifically pointed out? Zhou's discussion on the pathology, mechanism, and treatment of these vessels—is it correct or incorrect? I answer: The Twelve Regular Meridians are exterior-interior pairs, forming Yin-Yang couples, as previously discussed in detail by sages. But where there is couple, there is odd/unpaired, which is the image of the Great Change. Thus, there are Extraordinary Vessels. The paths of the Chong, Wang (likely a typo for Du or referring to flow), and Du vessels are clearly recorded in the Classics. The Dai Meridian encircles the body once, which is observable. Only the Qiao and Wei vessels have unclear origins and endings; I record my findings below. Qiao means shoe/walking. It originates from the heel, hence named Qiao. Wei means net/guide. It links the whole body, hence named Wei. The *Nan Jing* (Classic of Difficult Issues) Chapter 28 states: The Yang Qiao Mai originates in the heel, follows the lateral malleolus, and ascends to Fengchi (GB20). The Yin Qiao Mai also originates in the heel, follows the medial malleolus, ascends to the throat, and intersects the Chong Mai. The Yang Wei and Yin Wei Vessels link the entire body, storing overflow that cannot circulate, irrigating the regular meridians. Thus, Yang Wei starts at the meeting of all Yang meridians, and Yin Wei starts at the meeting of all Yin meridians. Generally, Yang Qiao is a branch of the Foot Taiyang, originating at Shenmai (BL62). Yin Qiao is a branch of the Foot Shaoyin, originating at Shaohai (HT3 - *Note: Text says Shaohai, usually Yingu KI10 or Zhaohai KI6 is cited for Yin Qiao origin in standard texts, but translating strictly as per source text*). Since both Qiao vessels have specific pathways, they cannot be considered formless; they are the Qi and Blood within the Collateral Vessels, traveling along the left and right sides of the body, moving with Shaoyang and Jueyin, governed by the sinews. However, their movement differs: Yin emerges to Yang and intersects with Foot Taiyang; Yang enters Yin and intersects with Foot Shaoyin. Yin and Yang interact, and Qiao nourishes upwards from below, converging at the eyes. This is the evidence of the Qiao vessel having form. Since they belong to collateral vessels, unlike regular meridians with fixed paths, they are not measured in chi/cun. Wei, as Yuèrén (Gao Yaoqi) explicitly stated, irrigates the meridians, but its exact path cannot be determined; it is not a single vessel, so it is hard to list completely. Although not formless, its location cannot be specifically pointed out, differing from the Qiao vessel which has a verifiable path. Yang Wei governs the Qi of the skin and travels on the exterior of the body. Yin Wei governs the Qi of the adipose membranes and travels on the interior. Yang Wei links all Yang meridians, and Yin Wei links all Yin meridians. The places "Meeting of All Yang" and "Meeting of All Yin" refer to the Du Mai, the Sea of Yang Meridians, and the Chong Mai, the Sea of Yin Meridians. The Yin and Yang Wei Vessels originate here. Why? Food enters the stomach, countless micro-vessels absorb its essence, reaching the thoracic duct, passing through the lungs to the heart. From the lower atrium of the heart, it exits via the main arterial tube to reach the Du Mai; Yang Wei should originate here. Chong is the Sea of Blood, ascending essence and Qi to accumulate in the chest as Zong Qi (Gathering Qi). Humans consume various flavors, which cannot be non-toxic. Grain enters the stomach; its essence solidifies into blood, while the vigorous Qi of Yangming, not part of the essence, gathers in the area of Zong Qi, then spreads throughout the body; Yin Wei should originate here. These two Wei vessels are actually Sun Luo (Sun Collaterals), hence no measurable path. Moreover, disease of the Qiao vessel causes inability to close the eyes; all meridians relate to the eyes, and Qiao connects to the inner canthus, proving Qiao is a collateral! Disease of the Wei vessel causes chills and fever, with pathogen in the skin. Chills and fever arise. Meridians reside internally and should not cause chills and fever again; thus, Wei being Sun Collaterals is proven. Zhou's discussion on mechanism and treatment is detailed and insightful. His argument that Guizhi Tang treats Wei disease, refuting the fallacy of entering only the Taiyang Meridian, shows particular wisdom. Some say ancients defined the start and end of the two Wei vessels, e.g., Yang Wei starts at Shaoyin and ends at Taiyang, Yin Wei starts at Shaoyang and ends at Jueyin, recorded in detail by Li Shizhen (Binhu). How can we suddenly call them Sun Collaterals? This misunderstands Hehu's subtle intent. Diagonally from Shaoyin to Taiyang: Shaoyin is the Heart; Taiyang is the Bladder. The Heart generates blood, flowing through Sun Collaterals which spread throughout the body; the Bladder governs the exterior of the body, so Taiyang and Shaoyin are used to observe the Yang Wei pulse. Diagonally from Shaoyang to Jueyin: Shaoyang is the Sanjiao; Jueyin is the Pericardium. The Sanjiao is the abdominal membrane; blood carries the vigorous Qi of Yangming, exiting the Qi passages, circulating the membrane, returning to the main tube, re-entering the Heart from the Pericardium; thus Shaoyang and Jueyin are used to observe the Yin Wei pulse. Furthermore, the discussions on collateral diseases often include muscle bi-syndrome, itching, sweating, aversion to wind, etc. Although acupoints like Yanggu, Jinmen, Pucan, Keyuren, Chengshan, Fenrou, and Zubin are needled, these are not governed by a single meridian. How can one meridian intersect four or five meridians? The *Suwen* states the Yang Wei Meridian is the Mai of Rouli (Muscle Interior); its Qi combines with Taiyang and Shaoyang. Yang Wei links all Yang, so one selects Taiyang and Shaoyang to drain the pathogen. Even if Guizhi Tang fails to resolve vexation, one first needles Fengchi and Fengfu. Wei Qi travels through Sun Collaterals, gathering at Fengfu after one day and night; hence Fengfu is selected. Observing this, it is clear that Wei belongs to Sun Collaterals. If there were verifiable paths, why do Lu, Hua, Zhang Zhongjing, and Hehu not mention them? Yet, Sun Collaterals have never been compared to Qiao and Wei. This is a rash and foolish opinion; I hope the wise will enlighten me.
Is the Wind-Stroke treated by Guizhi Tang in Shanghan the same as that treated by Xiao Xuming Tang? And is Fangji Dihuang Tang in Jingui the same as Fengyin Tang? The syndrome of Wind-Stroke has the theory of True vs. Fake types, becoming more obscure with debate. What method should be followed? Lao (Deficiency Fatigue) is named by deficiency, yet tonification makes it worse. Why? Gu Peng (Distension) is described as deficiency or excess; which is correct? Scouring ancient books, some say Guan Ge is a syndrome, others say it is a pulse. Whom to follow? Wen, Shu, Zao, Shi, Nüe, Li, Huo Luan each have distinct names and reasons; please express your views.
I answer: The theory of True/Fake Wind-Stroke originated in the Jin-Yuan period; it is not seen in ancient medical classics. Lei Zhong (Internal Stroke) is what the Classics call Jue (Revulsion). Guizhi Tang treats those where the pathogen is shallow; Xiao Xuming Tang treats those where the pathogen is deep. The etiology is the same, so medicines differ only in strength. Unlike the modern Xuming Tang records treating Wind-Heat Fei Syndrome using Gypsum. Fangji Dihuang Tang treats Internal Yin Deficiency with Pathogen merging into Yang. Fengyin Tang treats External Yang Excess with Pathogen merging into Yin. Since diseases differ, treatments differ greatly. Pulses show Damage and Arrival, leading to Xu Lao (Deficiency Fatigue) syndromes. Xu refers to Xu Sun (Deficiency Injury), Lao refers to Lao Zhai (Consumption); this is one disease with two syndromes. Can one simply use warming and tonifying methods? Moreover, "Having" is Excess, "Not Having" is Deficiency. Xu Lao is caused by idleness, not labor or mental strain. Hence, Zhang Zhongjing grouped Blood Bi as one category. Bi means obstruction. Thus, Dahuang Zhechong Wan and Shuyu Wan are miraculous formulas for revival. Nu Huo, Nan Feng, Luo Shan is called Gu; later generations call it Peng. Because flesh swells, resembling a drum, external fullness and internal emptiness, Peng and Gu are not different. Excess refers to the Liver; Deficiency refers to the Spleen. Both descriptions are correct; partial attacking or partial tonifying is not the law. The *Neijing* treats it with Ji Shi Li (Chicken Dropping Fermentation), not to use Metal to control Wood, but so that when Wood is controlled, Earth is not attacked by Wood, and the mechanism of transportation and transformation naturally arises. Guan Ge is a syndrome; Fu Yi is a pulse. Ge is the beginning of Guan Ge; Ge is the end of Guan Ge. This is exactly the failing syndrome mentioned in *Suwen*: "Yin and Yang separate, Essence and Qi perish." Jiang Baosu has research on this. Wen is external Cold and internal Heat, manifesting in Spring. Shu is Heaven's Yang Heat descending and Earth's Yin Dampness ascending; Damp and Heat combine to transform into Shu. If Dampness severely affects Taiyin, it is called Yin Shu; if Heat severely affects Yangming, it is called Yang Shu. Due to differences in severity, there is distinction in injury. Water/Damp and Fire/Dry: *Neijing* says "Autumn injury by Damp," referring to the root of Qi; Xichang supplemented "Autumn injury by Dry," referring to the mark of Qi. In Spring/Summer, Earth is damp and Heaven is hot; in Autumn/Winter, Heaven is cold and Earth is dry. Dry and Damp are indeed opposites, but each has不定 (uncertain) Cold or Heat transformations. Nüe (Malaria) refers to sudden, hard-to-cure illness; the pulse is naturally Wiry. Without a Wiry pulse, even with alternating chills and fever, it is not Malaria. Pin Nüe, Wen Nüe, Dan Nüe, Zhang Nüe present differently. Incorrect treatment leads to three disasters: damaging Spleen Yuan causes Nüe Gu (Malaria Distension); accumulating Liver Blood causes Nüe Mu (Malaria Mass); consuming Kidney Yin causes Nüe Lao (Malaria Consumption). Avoiding these three disasters, regardless of Tan Nüe, Shi Nüe, or Mu Nüe, effects will follow the hand. Li (Dysentery) occurs when one desires defecation but cannot; the disease lies in the discharge, hence called Li. It has Excess/Deficiency and Cold/Heat. isn't Taohua Tang for Deficiency-Cold? Isn't Baitouweng Tang for Excess-Heat? By analogy, treatment methods can be conceived. Huo Luan is Chaos of Yin and Yang, like rain sounding "Huo Huo" with sudden vomiting and diarrhea. Cases of Cold are common, but Heat cases are also seen. One must constantly consider the Spleen and Stomach. For Cold, Lizhong and Sini are appropriate, so Ginger and Aconite are not too hot. For Heat, Baihu and Tianshui are appropriate, so Osmunda and Polyporus are not too cold. To save Yin, add Oyster Shell and White Peony Root to large doses of Ginseng and Atractylodes. For muscle cramps, support Spleen and Stomach, and use Spider Decoction to suppress Wind-Wood. Investigate the cause and syndrome, apply flexible methods with one mind, do not stick rigidly to one school's words to ruin the case.