经义
胃之大络，名曰虚里。贯膈络肺，出于左乳下，其动应衣，脉宗气也。（《素问》）
黄帝曰∶愿闻五脏六腑所出之处。岐伯曰∶五脏五 ，五五二十五 ，六腑六 ，六六三十六 。经脉
十二，络脉十五，凡二十七气，以上下所出为井，所溜为荣，所注为输，所行为经，所入为合，二十七气所行，
皆在五 也。○太阳根于至阴，结于命门。命门者。目也。阳明根于厉兑，结于颡大。颡大者，钳耳也。少阳
根于窍阴，结于窗笼。窗笼者，耳中也。太阳为开，阳明为阖，少阳为枢。○太阴根于隐白，结于太仓。少阴
根于涌泉，结于廉泉。厥阴根于大敦，结于玉英，络于膻中。太阴为开，厥阴为阖，少阴为枢。○足太阳根于
至阴，溜于京骨，注于昆仑，入于天柱、飞扬也。足少阳根于窍阴，溜于邱墟，住于阳辅。入于天容、光明也。
足阳明根于厉兑，溜于冲阳，注于下陵，入于人迎、丰隆也。手太阳根于少泽，溜于阳谷，注于少海，入于天
窗、支正也。手少阳根于关冲，溜于阳池，注于支沟，入于天牖、外关也。手阳明根于商阳，溜于合谷，注于
阳溪，入于扶突、遍历也。此所谓十二经者盛络，皆当取之。○脾之大络，名曰大包，出渊液下三寸，布胸胁。
○黄帝问曰∶愿闻人之肢节，以应天地奈何？伯高答曰∶天圆地方，人头圆足方以应之。天有日月，人有两目。
地有九洲，人有九窍。天有风雨，人有喜怒。天有雷电，人有音声。天有四时，人有四肢。天有五音，人有五
脏。天有六律，人有六腑。天有冬夏，人有寒热。天有十日，人有手十指。辰有十二，人有足十指茎垂以应之。
女子不足二节以抱人形。天有阴阳，人有夫妻。岁有三百六十五日，人有三百六十节。地有高山，人有肩膝。
地有深谷，人有腋 。地有十二经水，人有十二经脉。地有泉脉，人有卫气。地有草 ，人有毫毛。天有昼夜，
人有卧起。天有列星，人有牙齿。地有小山，人有小节。地有山石，人有高骨。地有林木，人有膜筋。地有聚
邑，人有 肉。岁有十二月，人有十二节。地有四时不生草，人有无子。此人与天地相应者也。（《灵枢》）
经脉十二，络脉十五，何始何穷也？然∶经脉者，行血气，通阴阳，以荣于身者也。其始从中焦，注手太
阴、阳明，阳明注足阳明、太阴，太阴注手少阴、太阳，太阳注足太阳、少阴，少阴注手心主、少阳；少阳注
足少阳、厥阴，厥阴复还注手太阴。别络十五，皆因其原，如环无端，转相灌溉，朝于寸口、人迎，以处百病，
而决死生也。○经有十二，络有十五，余三络者，是何等络也？然∶有阳络，有阴络，有脾之大络。阳络者，
阳跷之络也。阴络者，阴跻之络也。故络有十五焉。○有奇经八脉者，不拘于十二经，何谓也？然，有阳维，
有阴维，有阳跷，有阴跷，有冲，有督，有任，有带。凡此八脉者，皆不可拘于经。故曰奇经八脉也。○其奇
经八脉者，既不拘于十二经，皆何起何经也？然，督脉者，起于下极之俞，并于脊里之上，至风府入属于脑。
任脉者，起于中极之下，以上至毛际，循腹里，上关元，至咽喉上颐，循面、入目、络舌。冲脉者，起于气街，
并足阳明之经，侠脐上行，至胸中而散。带脉者，起于季胁，回身一周。阳跷脉者，起于跟中，循外踝，上行
入风池也。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，维络于身，溢蓄不能环
流灌溢诸经者也。
故阳维起于诸阳会，阴维起于诸阴交。○奇经之为病何如？然∶阳维维于阳，阴维维于阴。阴阳不能自相维，
则怅然失志，溶溶不能自收持。阴跷为病，阳缓而阴急。阳跷为病，阴缓而阳急。冲之为病，气逆里急。督
之为病，脊强而厥。任之为病，其内若结，男子七疝，女子瘕聚。带之为病，腹满，腰溶溶若坐水中。阳维为
病，苦寒热。阴维为病，苦心痛。○肺之原出于太渊，心之原出于太陵，肝之原出于太冲，脾之原出于太白，
肾之原出于太 ，少阴之原出于兑骨，胆之原出于邱墟，胃之原出于冲阳，三焦之原出于阳池，膀胱之原出于
京骨，大肠之原出于合谷，小肠之原出于腕骨。○唇为飞门，齿为户门，会厌为吸门，胃为贲门，太仓下口为
幽门，大肠、小肠会为阑门，下极为魄门。○腑会太仓，脏会季胁，筋会阳陵泉，髓会绝骨，血会膈俞，骨会
大杼，脉会太渊，气会三焦。（《难经》）
哲言
手太阴肺，始于中焦，终于次指内廉出其端。手阳明大肠，始于大指、次指之端，终于上侠鼻孔。足阳明
胃，始于鼻交 中，终于大指间，出其端。足太阴脾，始于大指之端，终于注心中。手少阴心，始于心中，终
于小指内侧，出其端。手太阳小肠，始于小指之端，终于鼻至目内 ，斜络于颧。足太阳膀胱，始于目内 ，
终于小指外侧。足少阴肾，始于小指之下，终于注胸中。手厥阴心包，始于胸中，终于小指、次指，出其端。
手少阳三焦，始于小指、次指之端，终于至目兑 。足少阳胆，始于目兑 ，终于小指、次指之间，循大指歧
骨内，出其端，贯爪甲，出三毛。足厥阴肝，始于大指聚毛之际，终于注肺中。手之三阳，从手走头，足之三
阳，从头走足。是高能接下也。足之三阴，从足走腹；手之三阴，从腹走手。是下能趋上也。○问手足太阳、
阳明、少阳俱会于首，然六阳会于首者，亦有阴乎？答曰∶有。六腑者，六阳也。五脏者，五阴也。肺开窍于
鼻，心开窍于舌，脾开窍于口，
肝开窍于目，肾开窍于耳。是五阴也。又有厥阴与督脉会于巅，是六阴也。耳者，肾也，能听声，声为金，是
耳中有肺也。鼻者，肺也，能闻臭，是鼻中有心也。舌者，心也，能知味，是舌中有脾也。目有五轮，通贯五
脏，口为脾，脾为坤土，主静而不动，故无所兼，耳、鼻、舌各兼一，目兼四，此与督脉共计十三阴也。脑为
诸体之会，即海也，肾主之。是为十四阴矣。（《此事难知》）
《四十七难》曰∶人头者，诸阳之会也。诸阴脉皆至颈、胸中而还，独诸阳脉，皆上至头耳。此说殊
有不然，夫头为诸阳之会则是，曰阴不上头则非。盖阴阳升降之道，焉有地不交天，脏不上头之理！观《太阴
阳明论》曰∶阴气从足上行至头，而下行循臂至指端；阳气从手上行至头，而下行至足。及本篇所谓十二经脉，
三百六十五络，其血气皆上于面，而走空窍。岂阴经独不上头耶？近代所传经穴诸图，亦但云阳穴上头，而阴
穴止于胸腋，及详考《经脉》等篇，则手足六阴，无不上头。今列诸脉于下，以便明者考校。○手少阴，上挟
咽，走喉咙，系舌本，出于面，系目系，合目内 ，○手厥阴，循喉咙，出耳后，合少阳完骨之下。○手足少阴、
太阴，皆会于耳中，上络右角。○手太阴，循喉咙。○足少阴，循喉咙，系舌本，上至项，结于枕骨，与足太
阳之筋合。○足太阴，合于阳明，上行结于咽，连舌本，支者结舌本，贯舌中，散舌下。○足厥阴，循喉咙之后，
上入颃颡，络于舌本，连目系，上出额，与督脉会于巅；其支者，从目系，下颊里，环唇内。（《类经》）
《二十九难》曰∶阳维为病，苦寒热。阴维为病，苦心痛。越人但有是说而无治法，后人有以桂枝汤为
治，可谓中肯。盖阳维维于阳，属于卫也，故为寒热。阴维维于阴，属于营也，故为心痛。桂枝汤有和营卫、
调阴阳之力，适合比例。○西洋自鸣钟，以比人身气血之周流，最为切肖。（《吴医汇讲》）
人身有经、有络、有孙络，气血由脾胃而渗入孙络，由孙络
而入各经大络，而入十二经。譬之沟涧之水流入溪，溪之水流入江河也。沟涧溪流，有盈有涸，至于江河，则
古今如一，永无干涸。若有干涸，则人物消灭尽矣。中风偏枯之疾，一边不知痛痒而不死者，以其孙络、大络
为邪气壅塞，血气不能周流故也。然十二经中之元气，犹周流不息，是以久延不死。（余傅山）
古人论络分经别脉，今人论络混表杂里。缘不知经脉之迥殊与阴阳之大道也。古谓直行曰经，旁枝曰络，乃
经络之阴阳表里。而大肠络肺，肺络大肠，乃脉络之阴阳表里。是以脉络之络，在人脏腑之内；经络之络，在
人肌肉之间。毋得以经络之络而混脉络之络，又不可以经络之络为表、为阳，脉络之络为里、为阴。盖经络、
脉络，各有阴阳、表里也。如《经络论》中，十五络为里为阴，三百六十五络为表为阳。又如心包总络为里、
为阴，三万六千孙络为表、为阳。而《举痛篇》内又有大经、小络之异。《难经》又有阳络、阴络之分。凡人
外而躯壳，以经至络，周身血脉，无不贯洽；内而腔子，以系至络，腑腑脏脏，无不以血脉相通。倘不明脉络
之理，凡遇血证，从何而辨耶？（《医学阶梯》）
人为三才之一，位居天地之中，本与天地相肖。则所谓河图、络书、八卦，其理自与人身相通。《易》谓
近取诸身，干首坤腹，震足巽股，坎耳离目，艮手兑口，粗举其大略耳。卦之所以应乎人身者，岂仅以形体粗
迹比拟耶？人身有督脉，从下体二阴之间，过尾闾。循背膂而上至巅顶。下鼻抵人中，止于唇之上。有任脉从
前阴循腹，而上至于口唇之下。此二脉即人身之乾坤，亦即九一二数之相表里。督统一身之阳，任统一身之阴。
不惟人有之，鸟、兽、虫、鱼皆有之，即果实之类亦有之。人身内有脏腑，则其肌肉之间，有十二经脉，行于
手者六，行于足者六，即乾坤之外有六子之卦，九一之外有二八三七四六之数也。（江慎修）
乳根二穴，左右皆有动气。《经》何独言左乳下？盖指其动之甚者而言耳。非左动而右不动也。其动应手，
脉宗气也。《素
问》本无二义。马元台因坊刻之，误而为应衣。应衣者，言病患肌肉瘦弱，其脉动甚而应衣也。亦通。始读
《素问》，则心窃疑之，至读《甲乙经》而遂释然。（顾英白）
经有十二，络有十五。《难经》以阳跷、阴跷、脾之大络，共为十五络。遂为后世定名。反遗《内经》胃
之大络，名曰虚里，贯膈络肺吃紧一段。后人不敢翻越人之案，遂谓当增为十六络。是十二经有四大络矣。岂
不冤乎！昌谓阳跷、阴跷二络之名原误，当是共指奇经为一大络也。盖十二经各有一络，共十二络矣。此外有
胃之一大络，由胃下直贯膈肓，统络诸络脉于上。复有脾之一大络，由脾外横贯胁腹，统络诸络脉于中。复有
奇经之一大络，由奇经环贯诸经之络于周身上下。盖十二经络以络其经，三大络以络其络也。《难经》原有络
脉满溢，诸经不能复拘之文。是则八奇经出于十二经脉之外，经脉不能拘之，不待言矣。昌尝推奇经之义，督
脉督诸阳而行于背，任脉任诸阴而行于前，不相络也。冲脉直冲于胸中，带脉横束于腰际，不相络也。阳跷、
阴跷，同起于足跟，一循外踝，一循内踝，并行而斗其捷，全无相络之意。阳维、阴维，一起于诸阳之会，一
起于诸阴之交，名虽曰维，乃是阳自维其阳，阴自维其阴，非交相维络也。设阳跷、阴跷可言二络，则阳维、
阴维更可言二络矣。督、任、冲、带俱可共言八络矣。○五脏六腑，大经小络，昼夜循环不息，必赖胸中大气
斡旋其间，大气一衰，则出入废，升降息，神机化灭，气立孤危矣。○凡治病不明脏腑经络，开口动手便错，不
学无术，急于求售，医之过也。（《医门法律》）
附骨
《经》云∶肾之合，骨也。肾主身之骨髓，在体为骨，在脏为肾。又云∶髓者，骨之充。骨者，髓之府。
水不胜火，则骨枯而髓虚，故足不任身，发为骨痿。或因阴虚为骨蒸，骨髓酸痛。寒气至为骨痹，痹在于骨则
重。大率阳虚骨寒，阴虚骨热。治法多
端，要以养肾为本。又有邪气致病者，如《内经》湿淫所胜，肘肿骨痛；燥淫所胜，筋骨内变；厥阴之复，筋
骨掉眩；少阴之复，少气骨痿；岁火太过，身热骨痛之类。审岁气而养天和，则治标之道得矣。然亦有因药病
骨者，《经》云∶不远热则热至，热至则身热，骨节变，内痛血溢等病生。是以调理之方，必须细论。久立则
伤骨，多食甘则骨痛，骨病勿多食苦。《经》且再三言之矣。（《医学阶梯》）
附筋
《经》云∶肝主身之筋膜。又云∶肝者其充在筋。又云∶湿热不攘，大筋软短，小筋弛长。软短为拘，弛
长为痿。则知筋有大小之别。凡人身之筋似经纬，然直者，经也；横者，纬也。若非经纬错综，则骨节不相接
续矣。更有宗筋为周身之总筋，譬如绳索之有须结，绾摄上下诸经者也。岐伯有云∶阳明者，五脏六腑之海，
主润宗筋，宗筋主束骨而利机关。《经脉篇》云∶足厥阴气绝则筋绝。厥阴者，肝脉也。筋者，聚于阴器，而
脉络于舌本也。脉弗荣则筋急，筋急则引舌与卵。故唇青、舌卷、卵缩则筋先死。《经筋篇》言十二经之筋与
【经文释义】
胃的一条大络，名叫虚里。它贯穿膈肌，联络肺部，出于左侧乳头下方，其搏动可以透过衣服看到，这是宗气（人体生命活动的根本之气）在脉象上的表现。（出自《素问》）
黄帝说：我想听听五脏六腑经脉气血发出的部位。岐伯说：五脏各有五个腧穴，五五二十五穴；六腑各有六个腧穴，六六三十六穴。加上十二正经和十五别络，总共二十七气。这些气血运行的路径，所出的部位叫“井”，所流的部位叫“荥”，所注的部位叫“输”，所行的部位叫“经”，所入的部位叫“合”。这二十七气的气血运行，都经过这五腧穴。○足太阳膀胱经根于至阴穴，结于命门（即眼睛）。足阳明胃经根于厉兑穴，结于颡大（指耳前上方，夹耳上角处）。足少阳胆经根于窍阴穴，结于窗笼（即耳朵中）。足太阳为开，足阳明为阖，足少阳为枢。○足太阴脾经根于隐白穴，结于太仓（即中脘穴，指胃）。足少阴肾经根于涌泉穴，结于廉泉穴。足厥阴肝经根于大敦穴，结于玉英穴，并联络于膻中穴。足太阴为开，足厥阴为阖，足少阴为枢。○足太阳膀胱经根于至阴穴，流经京骨穴，注入昆仑穴，进入天柱穴、飞扬穴。足少阳胆经根于窍阴穴，流经邱墟穴，停留于阳辅穴，进入天容穴、光明穴。足阳明胃经根于厉兑穴，流经冲阳穴，注入下陵（即足三里穴），进入人迎穴、丰隆穴。手太阳小肠经根于少泽穴，流经阳谷穴，注入少海穴，进入天窗穴、支正穴。手少阳三焦经根于关冲穴，流经阳池穴，注入支沟穴，进入天牖穴、外关穴。手阳明大肠经根于商阳穴，流经合谷穴，注入阳溪穴，进入扶突穴、遍历（此处疑为传抄之误，通常指偏历或类似穴位，依原文保留）穴。这就叫做十二经的大络，治疗时都应当取用这些穴位。○脾的一条大络，名叫大包，出于渊液穴下三寸，分布于胸胁部。○黄帝问道：我想听听人的肢体关节是如何对应天地的？伯高回答说：天圆地方，人的头圆脚方以对应天地。天有日有月，人有左眼右眼。地有九州，人有九窍。天有风雨，人有喜怒之情。天有雷电，人有声音言语。天有四时，人有四肢。天有五音，人有五脏。天有六律，人有六腑。天有冬夏，人有寒热之感。天有十日（天干），人有手十指。地支有十二，人有足十指及生殖器以对应。女子缺少两节（指下肢多一节或生理结构差异，此处指形体略有不同）以符合女性形态。天有阴阳，人有夫妻之道。一年有三百六十五日，人有三百六十个关节。地有高山，人有肩膝。地有深谷，人有腋窝。地有十二条大河，人有十二经脉。地有地下泉水脉络，人有卫气（行于脉外，护卫体表之气）。地有草木，人有毫毛。天有昼夜，人有睡醒作息。天有列星，人有牙齿。地有小山，人有小关节。地有山石，人有高凸的骨骼。地有林木，人有筋膜。地有聚集的城邑，人有肌肉。一年有十二月，人有十二个关节。地有四季不长草的地方，人有不育的情况。这就是人与天地相应的道理。（出自《灵枢》）
十二经脉和十五别络，从哪里开始，到哪里终结呢？回答是：经脉，是运行血气，沟通阴阳，以营养全身的通道。它们起始于中焦（脾胃所在区域），注入手太阴肺经和手阳明大肠经；手阳明注入足阳明胃经和足太阴脾经；足太阴注入手少阴心经和手太阳小肠经；手太阳注入足太阳膀胱经和足少阴肾经；足少阴注入手厥阴心包经和手少阳三焦经；手少阳注入足少阳胆经和足厥阴肝经；足厥阴又回还注入手太阴肺经。十五别络，都是从其原穴分出，像环一样没有端点，相互转输灌溉，汇聚于寸口和人迎脉，以此来诊治各种疾病，判断生死。○经脉有十二条，别络有十五条，剩下的三条络脉是什么络脉呢？回答是：有阳跷络，有阴跷络，有脾之大络。阳跷络，就是阳跷脉的络脉。阴跷络，就是阴跷脉的络脉。所以络脉共有十五条。○有奇经八脉，不受十二经脉的约束，这是什么意思呢？回答是：有阳维脉，有阴维脉，有阳跷脉，有阴跷脉，有冲脉，有督脉，有任脉，有带脉。这八条脉，都不受常规经脉的拘束。所以称为奇经八脉。○这奇经八脉既然不受十二经脉约束，它们都是从哪里起始，归属于哪条经脉的呢？回答是：督脉，起始于尾骨端的长强穴，并行于脊柱内部，向上至风府穴，进入并归属于脑。任脉，起始于中极穴之下，向上至毛际（耻骨联合处），沿腹部内侧上行，经过关元穴，到达咽喉，上至颐部，沿面部，进入目内，联络舌本。冲脉，起始于气街穴，与足阳明胃经并行，挟脐上行，到胸部而散开。带脉，起始于季胁部，环绕身体一周。阳跷脉，起始于脚跟中部，沿外踝上行，进入风池穴。阴跷脉，也起始于脚跟中部，沿内踝上行，到达咽喉，与冲脉交叉贯通。阳维脉和阴维脉，维系联络全身，溢出蓄积而不能在诸经中环流灌注。
所以阳维脉起始于诸阳经交会之处，阴维脉起始于诸阴经交会之处。○奇经发生病变会怎样呢？回答是：阳维脉维系阳气，阴维脉维系阴气。如果阴阳不能互相维系，就会感到惆怅失意，身体松弛无力，不能自我控制。阴跷脉发病，则阳侧弛缓而阴侧拘急。阳跷脉发病，则阴侧弛缓而阳侧拘急。冲脉发病，则气逆腹中拘急。督脉发病，则脊背强直且昏厥。任脉发病，则自觉腹内有结块，男子患七疝，女子患瘕聚（腹内肿块）。带脉发病，则腹部胀满，腰部松软无力，如同坐在水中。阳维脉发病，苦于寒热往来。阴维脉发病，苦于心痛。○肺的原穴出于太渊，心的原穴出于太陵，肝的原穴出于太冲，脾的原穴出于太白，肾的原穴出于太溪，少阴（心/肾）的原穴出于兑骨（神门），胆的原穴出于邱墟，胃的原穴出于冲阳，三焦的原穴出于阳池，膀胱的原穴出于京骨，大肠的原穴出于合谷，小肠的原穴出于腕骨。（出自《难经》）
【哲言】
手太阴肺经，起始于中焦，终止于食指内侧端。手阳明大肠经，起始于拇指、食指端，终止于鼻旁挟鼻孔处。足阳明胃经，起始于鼻根部交睛明穴处，终止于大趾间，出其端。足太阴脾经，起始于大趾端，终止于注入心中。手少阴心经，起始于心中，终止于小指内侧端。手太阳小肠经，起始于小指端，终止于鼻至目内眦，斜行联络于颧骨。足太阳膀胱经，起始于目内眦，终止于小趾外侧。足少阴肾经，起始于小趾之下，终止于注入胸中。手厥阴心包经，起始于胸中，终止于小指、食指端。手少阳三焦经，起始于小指、食指端，终止于目外眦。足少阳胆经，起始于目外眦，终止于小指、食指之间，沿大趾歧骨内，出其端，贯穿爪甲，出于丛毛处。足厥阴肝经，起始于大趾丛毛之际，终止于注入肺中。手之三阳经，从手走向头；足之三阳经，从头走向足。这是高处的接纳低处的。足之三阴经，从足走向腹；手之三阴经，从腹走向手。这是低处的趋向高处的。○有人问：手足太阳、阳明、少阳都交会于头部，然而六阳经交会于头部，难道没有阴经吗？回答是：有的。六腑属六阳。五脏属五阴。肺开窍于鼻，心开窍于舌，脾开窍于口，肝开窍于目，肾开窍于耳。这是五阴。还有厥阴与督脉交会于头顶，这是第六个阴经。耳朵属于肾，能听声音，声音属金（肺），所以耳中有肺。鼻子属于肺，能闻气味，所以鼻中有火（心，因嗅觉灵敏需火热之气，或依五行相生相克推演，此处原文意指鼻通于心或肺窍中含他脏之意，依原文直译：鼻中有en心）。舌头属于心，能知味道，所以舌中有脾。眼睛有五轮，贯通五脏，口属脾，脾为坤土，主静而不主动，所以不兼其他脏腑，耳、鼻、舌各兼一脏，眼睛兼四脏，这与督脉共计十三阴。脑为诸体的总会，即是髓海，由肾主宰。这是第十四阴。（出自《此事难知》）
《四十七难》说：人头是诸阳经交会的地方。所有阴经都只到达颈部、胸部就返回，只有诸阳经都上行至头耳。这种说法特别有不妥当之处，说头是诸阳之会倒是正确，但说阴经不上头就不对了。大概阴阳升降的道理，哪有地不交天、脏不上头的道理！看《太阴阳明论》说：阴气从足上行至头，然后下行沿手臂至手指端；阳气从手上行至头，然后下行至足。以及本篇所说的十二经脉，三百六十五络，它们的气血都上达面部，流入空窍。难道只有阴经独不上头吗？近代流传的经穴图，也只说阳穴上头，而阴穴止于胸腋。等到详细考证《经脉》等篇，发现手足六阴经，没有不上头的。现在列出各脉如下，以便明白的人考查校对。○手少阴心经，上行挟咽，走喉咙，系舌本，出于面部，系目系，合于目内眦。○手厥阴心包经，循喉咙，出耳后，合于少阳经完骨之下。○手足少阴、太阴，都交会于耳中，上行联络于头右角。○手太阴肺经，循喉咙。○足少阴肾经，循喉咙，系舌本，上至项部，结于枕骨，与足太阳经筋相合。○足太阴脾经，合于阳明经，上行结于咽，连舌本，分支结于舌本，贯穿舌中，散布于舌下。○足厥阴肝经，循喉咙之后，上入颃颡（鼻咽部），络于舌本，连目系，上出额部，与督脉会于头顶；其分支，从目系下行颊里，环绕唇内。（出自《类经》）
《二十九难》说：阳维脉发病，苦于寒热。阴维脉发病，苦于心痛。越人（扁鹊）只有这种说法而没有治疗方法，后人用桂枝汤来治疗，可以说切中肯綮。因为阳维脉维系阳气，属于卫气，所以表现为寒热。阴维脉维系阴气，属于营气，所以表现为心痛。桂枝汤具有调和营卫、调理阴阳的作用，非常适合此比例。○西洋自鸣钟，用来比喻人身气血的周流循环，最为贴切相似。（出自《吴医汇讲》）
人身有经，有络，有孙络。气血由脾胃渗入孙络，由孙络进入各经的大络，再进入十二经脉。就像山涧沟渠的水流入小溪，小溪的水流入江河一样。沟渠溪流，有满有枯，至于江河，则古今如一，永远不干涸。如果江河干涸，那么人和物就都消灭尽了。中风偏枯的疾病，半身不知痛痒但不死的，是因为孙络、大络被邪气壅塞，气血不能周流的原因。然而十二经中的元气，仍然周流不息，所以长久拖延而不死。（余傅山）
古人论述络脉，分经别脉；今人论述络脉，混淆表里。这是因为不知道经脉的迥异和阴阳的大道。古时候说直行的是经，旁支的是络，这是经络的阴阳表里关系。而大肠络肺，肺络大肠，这是脉络的阴阳表里关系。所以脉络之络，在人的脏腑内部；经络之络，在人的肌肉之间。不要把经络之络与脉络之络混淆，也不可以把经络之络当作表、阳，把脉络之络当作里、阴。因为经络、脉络，各自都有阴阳、表里。如《经络论》中，十五络为里为阴，三百六十五络为表为阳。又如心包总络为里、为阴，三万六千孙络为表、为阳。而《举痛篇》内又有大经、小络的区别。《难经》又有阳络、阴络的区分。凡人外而躯壳，由经至络，周身血脉，无不贯通；内而腹腔，由系至络，腑腑脏脏，无不以血脉相通。如果不明白脉络的道理，凡是遇到血证，从何辨别呢？（出自《医学阶梯》）
人是三才之一，位居天地之中，本来与天地相像。那么所谓的河图、洛书、八卦，其道理自然与人身相通。《易经》说近取诸身，乾为首坤为腹，震为足巽为股，坎为耳离为目，艮为手兑为口，粗略列举其大略罢了。卦之所以对应人身，难道仅仅以形体粗迹比拟吗？人身有督脉，从下部二阴之间，过尾闾，循背脊而上至头顶。下鼻抵人中，止于唇之上。有任脉从前阴循腹，而上至于口唇之下。这两条脉就是人身的乾坤，也就是九一二数（河图数理）的相表里。督脉统一一身之阳，任脉统一一身之阴。不仅人有，鸟、兽、虫、鱼都有，就连果实之类也有。人身内有脏腑，那么在肌肉之间，有十二经脉，行于手的有六条，行于足的有六条，也就是乾坤之外有六子之卦，九一之外有二八三七四六之数。（江慎修）
乳根两个穴位，左右都有动气。《内经》为什么唯独说左乳下？那是指跳动特别明显的地方而言罢了。并不是左边动而右边不动。其动应手，是脉宗气的表现。《素问》原本没有两种解释。马元台因为坊间刻本错误，误写为“应衣”。“应衣”的意思是，说病人肌肉瘦弱，脉搏跳动剧烈而能震动衣服。这也讲得通。起初读《素问》，心里暗自疑惑，直到读了《甲乙经》才恍然大悟。（顾英白）
经有十二条，络有十五条。《难经》以阳跷、阴跷、脾之大络，共作为十五络。于是成为后世定名。反而遗漏了《内经》中“胃之大络，名曰虚里，贯膈络肺”这一关键段落。后人不敢推翻《难经》的定论，于是说应当增加为十六络。这样十二经就有四大络了。这岂不是很冤枉！我认为阳跷、阴跷二络的名称原本有误，应当是共同指奇经为一大络。大概十二经各有一条络，共十二条络了。此外有胃的一条大络，由胃下直贯膈肓，统络诸络脉于上。再有脾的一条大络，由脾外横贯胁腹，统络诸络脉于中。再有奇经的一条大络，由奇经环贯诸经之络于周身上下。大概是十二经络以络其经，三大络以络其络。《难经》原有络脉满溢，诸经不能复拘束的文字。那么八条奇经出于十二经脉之外，经脉不能拘束它们，是不言而喻的了。我曾推究奇经的意义，督脉督率诸阳而行于背部，任脉任受诸阴而行于前面，不相联络。冲脉直冲于胸中，带脉横束于腰际，不相联络。阳跷、阴跷，同起于足跟，一循外踝，一循内踝，并行而竞其敏捷，完全没有相联络的意思。阳维、阴维，一起于诸阳之会，一起于诸阴之交，名义上虽叫维，其实是阳自己维系其阳，阴自己维系其阴，并非交互维络。假如阳跷、阴跷可以说成两条络，那么阳维、阴维更可以说成两条络了。督、任、冲、带都可以共称为八络了。○五脏六腑，大经小络，昼夜循环不息，必须依赖胸中大气斡旋其间，大气一旦衰弱，那么出入停止，升降息灭，神机化灭，气立孤危了。○凡是治病不明白脏腑经络，开口动手就错，不学无术，急于求售，这是医生的过错。（出自《医门法律》）
【附骨】
《内经》说：肾的相合组织是骨。肾主管身体的骨髓，在体表现为骨，在脏表现为肾。又说：髓，是骨的充实内容。骨，是髓的府库。水不胜火，则骨枯而髓虚，所以脚不能支撑身体，发为骨痿。或者因为阴虚导致骨蒸，骨髓酸痛。寒气到来导致骨痹，痹在于骨则沉重。大致阳虚则骨寒，阴虚则骨热。治疗方法多种多样，要以养肾为根本。又有邪气致病的，如《内经》说湿淫胜则肘肿骨痛；燥淫胜则筋骨内变；厥阴之复，筋骨掉眩；少阴之复，少气骨痿；岁火太过，身热骨痛之类。审察岁气而养护天和，那么治标的方法就得到了。然而也有因药物致病导致骨病的，《内经》说：不远热（不远离热药）则热至，热至则身热，骨节变形，内痛血溢等疾病产生。所以调理的方剂，必须仔细讨论。久站则伤骨，多吃甘味则骨痛，骨病不要多吃苦味。《内经》已经再三说过了。（出自《医学阶梯》）
【附筋】
《内经》说：肝主管身体的筋膜。又说：肝的充实在筋。又说：湿热不除，大筋软短，小筋弛长。软短导致拘挛，弛长导致痿废。由此可知筋有大小之别。凡人身上的筋似经纬，直的是经，横的是纬。如果不是经纬错综，那么骨节就不能相接续了。更有宗筋作为全身的总筋，譬如绳索上有须结，绾摄上下诸经。岐伯有话说：阳明经，是五脏六腑的海，主要滋润宗筋，宗筋主要束缚骨骼而利关节。《经脉篇》说：足厥阴气绝则筋绝。厥阴，是肝脉。筋，聚于阴器，而脉络于舌本。脉不荣养则筋急，筋急则牵引舌头和睾丸。所以嘴唇青紫、舌头卷缩、睾丸上缩则是筋先死。《经筋篇》讲述十二经之筋与
[Scriptural Interpretation]
The great collateral of the Stomach is named Xuli (Stomach Great Collateral). It penetrates the diaphragm, connects with the Lung, and emerges below the left mamilla. Its pulsation can be seen through clothing; this represents the Zongqi (Gathering Qi). (From *Suwen*)
Yellow Emperor said: I wish to hear about the origins of the meridians and collaterals of the five Zang and six Fu organs. Qibo said: Each of the five Zang organs has five Shu points, totaling twenty-five points; each of the six Fu organs has six Shu points, totaling thirty-six points. Together with the twelve regular meridians and fifteen major collaterals, there are twenty-seven Qi pathways. The points where Qi emerges are called Jing-Well points; where it flows, Ying-Spring points; where it pours, Shu-Stream points; where it travels, Jing-River points; and where it enters, He-Sea points. The movement of these twenty-seven Qi pathways all passes through these five Shu points. ○ The Foot-Taiyang Bladder Meridian roots at Zhiyin (BL-66) and knots at Mingmen (Gate of Life, referring to the eyes). The Foot-Yangming Stomach Meridian roots at Lidui (ST-45) and knots at Sangda (located above the ear). The Foot-Shaoyang Gallbladder Meridian roots at Qiaoyin (GB-44) and knots at Chuanglong (referring to the middle of the ear). Foot-Taiyang acts as the opening, Foot-Yangming as the closing, and Foot-Shaoyang as the pivot. ○ The Foot-Taiyin Spleen Meridian roots at Yinbai (SP-1) and knots at Taicang (Middle Jiao/Stomach). The Foot-Shaoyin Kidney Meridian roots at Yongquan (KI-1) and knots at Lianquan (CV-23). The Foot-Jueyin Liver Meridian roots at Dazhun (LR-1) and knots at Yuying, connecting with Danzhong (CV-17). Foot-Taiyin acts as the opening, Foot-Jueyin as the closing, and Foot-Shaoyin as the pivot. ○ The Foot-Taiyang Bladder Meridian roots at Zhiyin (BL-66), flows through Jinggu (BL-64), pours into Kunlun (BL-60), and enters Tianzhu (BL-10) and Feiyang (BL-58). The Foot-Shaoyang Gallbladder Meridian roots at Qiaoyin (GB-44), flows through Qiuxu (GB-40), stays at Yangfu (GB-38), and enters Tianrong (SI-17) and Guangming (GB-37). The Foot-Yangming Stomach Meridian roots at Lidui (ST-45), flows through Chongyang (ST-42), pours into Xialing (Zusanli ST-36), and enters Renying (ST-9) and Fenglong (ST-40). The Hand-Taiyang Small Intestine Meridian roots at Shaoze (SI-1), flows through Yanggu (SI-2), pours into Shaohai (SI-8), and enters Tianchuang (SI-16) and Zhizheng (SI-7). The Hand-Shaoyang Sanjiao Meridian roots at Guanchong (SJ-1), flows through Yangchi (SJ-4), pours into Zhigou (SJ-6), and enters Tianyou (SJ-16) and Waiguan (SJ-5). The Hand-Yangming Large Intestine Meridian roots at Shangyang (LI-1), flows through Hegu (LI-4), pours into Yangxi (LI-5), and enters Futu (LI-18) and Bianli (Pianli LI-6). These are referred to as the great collaterals of the twelve meridians, and should all be taken for treatment. ○ The great collateral of the Spleen is named Dabao (Spleen Great Collateral), emerging three cun below Yuanlin (axillary region), distributing over the chest and hypochondrium. ○ Yellow Emperor asked: How do the limbs and joints of man correspond to Heaven and Earth? Bogao answered: Heaven is round and Earth square; the human head is round and feet square to correspond. Heaven has sun and moon; humans have two eyes. Earth has nine provinces; humans have nine orifices. Heaven has wind and rain; humans have joy and anger. Heaven has thunder and lightning; humans have voice and sound. Heaven has four seasons; humans have four limbs. Heaven has five tones; humans have five Zang organs. Heaven has six pitches; humans have six Fu organs. Heaven has winter and summer; humans have cold and heat. Heaven has ten Heavenly Stems; humans have ten fingers on hands. Earthly Branches number twelve; humans have ten toes and genitalia to correspond. Women lack two segments to fit their form. Heaven has Yin and Yang; humans have husband and wife. A year has 365 days; humans have 365 joints (or bone segments). Earth has high mountains; humans have shoulders and knees. Earth has deep valleys; humans have axillae. Earth has twelve great rivers; humans have twelve main meridians. Earth has spring veins; humans have Wei Qi (Defensive Qi). Earth has grass and trees; humans have fine hairs. Heaven has day and night; humans have sleep and wakefulness. Heaven has constellations; humans have teeth. Earth has small hills; humans have small joints. Earth has rocks; humans have prominent bones. Earth has forests; humans have tendons and fascia. Earth has gathered cities; humans have muscles. A year has twelve months; humans have twelve joints. Earth has places where grass does not grow in four seasons; humans have sterility. Thus, man corresponds to Heaven and Earth. (From *Lingshu*)
Twelve meridians and fifteen collaterals: Where do they start and where do they end? The answer is: Meridians transport Blood and Qi, connect Yin and Yang, and nourish the body. They begin at the Middle Jiao (Middle Burner), flow into the Hand-Taiyin Lung and Hand-Yangming Large Intestine meridians; Hand-Yangming flows into Foot-Yangming Stomach and Foot-Taiyin Spleen; Foot-Taiyin flows into Hand-Shaoyin Heart and Hand-Taiyang Small Intestine; Hand-Taiyang flows into Foot-Taiyang Bladder and Foot-Shaoyin Kidney; Foot-Shaoyin flows into Hand-Jueyin Pericardium and Hand-Shaoyang Sanjiao; Hand-Shaoyang flows into Foot-Shaoyang Gallbladder and Foot-Jueyin Liver; Foot-Jueyin returns to flow into Hand-Taiyin Lung. The fifteen collaterals branch from their Yuan-Source points, forming a circle without beginning or end, irrigating each other, gathering at Cun Kou (Radial artery) and Ren Ying (Carotid artery) to diagnose all diseases and determine life and death. ○ There are twelve meridians and fifteen collaterals; what are the remaining three collaterals? The answer is: There is the Yang Qiao collateral, the Yin Qiao collateral, and the great collateral of the Spleen. The Yang Qiao collateral is the collateral of the Yang Qiao vessel. The Yin Qiao collateral is the collateral of the Yin Qiao vessel. Thus, there are fifteen collaterals. ○ What are the Eight Extraordinary Vessels that are not restricted by the twelve meridians? The answer is: There are Yang Wei, Yin Wei, Yang Qiao, Yin Qiao, Chong, Du, Ren, and Dai vessels. These eight vessels are not bound by the regular meridians, hence called the Eight Extraordinary Vessels. ○ Since the Eight Extraordinary Vessels are not bound by the twelve meridians, where do they originate and which meridians do they belong to? The answer is: The Du Meridian originates at Changqiang (GV-1) at the lower extreme, runs parallel within the spinal column, reaches Fengfu (GV-16), and enters/belongs to the Brain. The Ren Meridian originates below Zhongji (CV-3), goes up to the pubic hair line, follows the interior of the abdomen, passes Guanyuan (CV-4), reaches the throat, goes up to the chin, follows the face, enters the eyes, and connects with the root of the tongue. The Chong Meridian originates at Qichong (ST-30), runs parallel with the Foot-Yangming Stomach Meridian, flanks the navel upwards, and disperses in the chest. The Dai Meridian originates at the costal margin, encircles the body once. The Yang Qiao Meridian originates in the center of the heel, follows the lateral malleolus, and ascends into Fengchi (GB-20). The Yin Qiao Meridian also originates in the center of the heel, follows the medial malleolus, ascends to the throat, and intersects with the Chong Meridian. Yang Wei and Yin Wei vessels maintain and connect the body; when overflowed and stored, they cannot circulate and irrigate the regular meridians.
Therefore, Yang Wei originates at the meeting of all Yang meridians, and Yin Wei originates at the intersection of all Yin meridians. ○ How do diseases of the extraordinary vessels manifest? The answer is: Yang Wei maintains Yang, Yin Wei maintains Yin. If Yin and Yang cannot maintain each other, one feels despondent and listless, unable to control oneself. Disease of Yin Qiao presents with slackness on the Yang side and spasticity on the Yin side. Disease of Yang Qiao presents with slackness on the Yin side and spasticity on the Yang side. Disease of Chong presents with rebellious Qi and abdominal urgency. Disease of Du presents with stiffness of the spine and syncope. Disease of Ren presents with a sensation of internal knotting; in men, seven types of hernia; in women, masses (Jia Ju). Disease of Dai presents with abdominal fullness and a limp sensation in the waist, as if sitting in water. Disease of Yang Wei involves aversion to cold and fever. Disease of Yin Wei involves heart pain. ○ The Yuan-Source point of the Lung is Taiyuan (LU-9); of the Heart, Tailing (PC-7); of the Liver, Taichong (LR-3); of the Spleen, Taibai (SP-3); of the Kidney, Taixi (KI-3); of the Shaoyin (Heart/Kidney), Duigu (Shenmen HT-7); of the Gallbladder, Qiuxu (GB-40); of the Stomach, Chongyang (ST-42); of the Sanjiao, Yangchi (SJ-4); of the Bladder, Jinggu (BL-64); of the Large Intestine, Hegu (LI-4); of the Small Intestine, Wangu (SI-4). (From *Nanjing*)
[Philosophical Discourse]
The Hand-Taiyin Lung Meridian begins at the Middle Jiao and ends at the inner edge of the index finger. The Hand-Yangming Large Intestine Meridian begins at the tips of the thumb and index finger and ends beside the nose. The Foot-Yangming Stomach Meridian begins at the nasal root (Jingming BL-1) and ends between the big toe. The Foot-Taiyin Spleen Meridian begins at the tip of the big toe and ends entering the Heart. The Hand-Shaoyin Heart Meridian begins in the Heart and ends at the inner side of the little finger. The Hand-Taiyang Small Intestine Meridian begins at the tip of the little finger and ends at the inner canthus of the eye,斜 connecting to the cheekbone. The Foot-Taiyang Bladder Meridian begins at the inner canthus and ends at the outer side of the little toe. The Foot-Shaoyin Kidney Meridian begins below the little toe and ends entering the chest. The Hand-Jueyin Pericardium Meridian begins in the chest and ends at the tips of the little and index fingers. The Hand-Shaoyang Sanjiao Meridian begins at the tips of the little and index fingers and ends at the outer canthus of the eye. The Foot-Shaoyang Gallbladder Meridian begins at the outer canthus, ends between the little and fourth toes, follows the interosseous space of the big toe, exits the tip, penetrates the nail bed, and exits the hair tuft. The Foot-Jueyin Liver Meridian begins at the hair tuft of the big toe and ends entering the Lungs. The three Hand-Yang meridians go from hand to head; the three Foot-Yang meridians go from head to foot. This is the high receiving the low. The three Foot-Yin meridians go from foot to abdomen; the three Hand-Yin meridians go from abdomen to hand. This is the low aspiring to the high. ○ Question: Do the Taiyang, Yangming, and Shaoyang meridians of the hands and feet all meet at the head? Are there Yin meridians among the six Yang meridials meeting at the head? Answer: Yes. The six Fu organs represent six Yang. The five Zang organs represent five Yin. The Lung opens into the nose, the Heart into the tongue, the Spleen into the mouth, the Liver into the eyes, and the Kidney into the ears. These are five Yin. Additionally, Jueyin meets the Du Meridian at the vertex, making it the sixth Yin. The ears belong to the Kidney and hear sound; sound belongs to Metal (Lung), so there is Lung in the ears. The nose belongs to the Lung and smells; thus there is Fire (Heart) in the nose. The tongue belongs to the Heart and tastes; thus there is Spleen in the tongue. The eyes have five wheels connecting to the five Zang organs. The mouth belongs to the Spleen (Earth/Kun trigram), which is quiet and unmoving, so it does not combine with others. Ears, nose, and tongue each combine with one organ; the eyes combine with four. Together with the Du Meridian, this totals thirteen Yin aspects. The brain is the assembly of all bodies, i.e., the Sea of Marrow, governed by the Kidney. This makes fourteen Yin aspects. (From *Ci Shi Nan Zhi*)
*Chapter 47 of Nanjing* states: The head is the meeting place of all Yang meridians. All Yin meridians reach only the neck and chest before returning; only all Yang meridians ascend to the head and ears. This statement is partially incorrect. While it is true that the head is the meeting of Yang, saying Yin does not ascend to the head is wrong. Regarding the mechanism of Yin-Yang ascent and descent, how could Earth not interact with Heaven, or Zang organs not reach the head? Observing the *Taiyin Yangming Treatise*: "Yin Qi ascends from the feet to the head, then descends along the arm to the fingertips; Yang Qi ascends from the hands to the head, then descends to the feet." Also, in this chapter, it is stated that the twelve meridians and 365 collaterals all send their Blood and Qi to the face and enter the orifices. Could it be that only Yin meridians do not ascend to the head? Modern meridian charts only show Yang points on the head, while Yin points stop at the chest and axilla. However, upon detailed examination of chapters like *Jing Mai*, it is clear that all six Hand and Foot Yin meridians ascend to the head. Listed below are these vessels for verification. ○ Hand-Shaoyin Heart Meridian ascends alongside the pharynx, travels through the larynx, ties to the root of the tongue, emerges on the face, ties to the eye system, and joins at the inner canthus. ○ Hand-Jueyin Pericardium Meridian follows the throat, emerges behind the ear, and joins the Shaoyang Meridian below the Wanggu bone. ○ Hand and Foot Shaoyin and Taiyin meridians all meet in the ear and ascend to connect with the right temporal angle. ○ Hand-Taiyin Lung Meridian follows the throat. ○ Foot-Shaoyin Kidney Meridian follows the throat, ties to the root of the tongue, ascends to the nape, knots at the occipital bone, and combines with the Foot-Taiyang tendon system. ○ Foot-Taiyin Spleen Meridian combines with the Yangming Meridian, ascends to knot at the pharynx, connects to the root of the tongue; its branch knots at the root of the tongue, penetrates the middle of the tongue, and scatters under the tongue. ○ Foot-Jueyin Liver Meridian follows behind the throat, enters the nasopharynx (Hangsang), connects to the root of the tongue, links to the eye system, ascends to the forehead, and meets the Du Meridian at the vertex; its branch descends from the eye system through the cheek interior, encircling the inside of the lips. (From *Leijing*)
*Chapter 29 of Nanjing* states: Disease of Yang Wei involves aversion to cold and fever. Disease of Yin Wei involves heart pain. Yué Rén (Bian Que) provided only this description without treatment methods. Later physicians used Guizhi Tang (Cinnamon Twig Decoction), which hits the mark. Because Yang Wei maintains Yang and belongs to Wei Qi (Defensive Qi), it manifests as chills and fever. Yin Wei maintains Yin and belongs to Ying Qi (Nutritive Qi), manifesting as heart pain. Guizhi Tang harmonizes Ying and Wei and regulates Yin and Yang, fitting perfectly. ○ The Western self-winding clock best compares the circulation of Qi and Blood in the human body. (From *Wu Yi Hui Jiang*)
The human body has meridians, collaterals, and solar collaterals (Sun Luo). Qi and Blood seep from the Spleen and Stomach into the solar collaterals, then into the major collaterals of various meridians, and finally into the twelve main meridians. This is like stream water flowing into creeks, and creek water flowing into rivers. Streams and creeks may flood or dry up, but rivers remain constant throughout history, never drying up. If rivers dried up, all living beings would perish. In hemiplegia due to wind-stroke, where one side loses sensation but the patient survives, it is because the solar and major collaterals are blocked by pathogenic factors, preventing the free circulation of Qi and Blood. However, the Original Qi within the twelve meridians still circulates unceasingly, allowing survival for a long time. (Yu Fushan)
Ancients distinguished meridians and collaterals clearly; moderns confuse superficial and deep layers. This is due to ignorance of the distinct nature of meridians and the great principle of Yin and Yang. Ancient texts state that straight paths are meridians, and branches are collaterals, representing the Yin-Yang and exterior-interior relationship of Jing-Luo. The connection between Large Intestine and Lung, and Lung and Large Intestine, represents the Yin-Yang and exterior-interior relationship of Mai-Luo (Vascular Collaterals). Thus, Mai-Luo collaterals are inside the Zang-Fu organs; Jing-Luo collaterals are between the muscles. One must not confuse Jing-Luo collaterals with Mai-Luo collaterals, nor assign Jing-Luo to exterior/Yang and Mai-Luo to interior/Yin. Both have their own Yin-Yang and exterior-interior relationships. As per *Jing Lun*, the fifteen major collaterals are interior/Yin, while the 365 solar collaterals are exterior/Yang. Similarly, the total collateral of the Pericardium is interior/Yin, while the 36,000 solar collaterals are exterior/Yang. The *Ju Tong Pian* distinguishes large and small collaterals. *Nanjing* distinguishes Yang and Yin collaterals. Externally, from skin to body, meridians lead to collaterals, penetrating all blood vessels. Internally, from ligaments to collaterals, all Fu and Zang organs are connected by blood vessels. If one does not understand the theory of collaterals, how can one differentiate blood disorders? (From *Yi Xue Ti Jie*)
Man is one of the Three Powers, positioned in the center of Heaven and Earth, inherently resembling them. Thus, the principles of Hetu (River Chart), Luoshu (Lo River Chart), and Bagua (Eight Trigrams) naturally correspond to the human body. The *I Ching* says: "Taking things near, we take the body." Qian is the head, Kun the abdomen, Zhen the feet, Xun the thighs, Kan the ears, Li the eyes, Gen the hands, Dui the mouth. This is a rough outline. Do the trigrams correspond to the body merely by physical shape? The human body has the Du Meridian, starting between the two yins, passing through Weilu, ascending along the back to the vertex, descending to the nose, touching Renzhong, and stopping above the lip. The Ren Meridian starts from the anterior yin, follows the abdomen, and ascends to below the lip. These two vessels are the Qian and Kun of the body, corresponding to the numbers 9, 1, 2. Du governs all Yang of the body; Ren governs all Yin. Not only humans, but birds, beasts, insects, fish, and even fruits possess these. Inside the body are Zang-Fu organs; between the muscles are the twelve meridians, six on the hands and six on the feet. This corresponds to the Six Children trigrams outside Qian and Kun, and the numbers 2-8, 3-7, 4-6 outside 9-1. (Jiang Shenxiu)
The Rugen (ST-17) acupoints on both sides have pulsating Qi. Why does the *Classic* mention only the left side below the mamilla? It refers to where the pulsation is most intense. It is not that the left moves and the right does not. The pulsation felt at the hand indicates Zong Qi. *Suwen* originally had no ambiguity. Ma Yuantai, due to erroneous block-printed editions, misread it as "shoulder garment" (Ying Yi - vibrating clothes). "Ying Yi" means the patient's muscles are emaciated, and the pulse beats strongly enough to move the clothes. This interpretation is also valid. Initially reading *Suwen*, I harbored doubts, but after reading *Jia Yi Jing*, my confusion was resolved. (Gu Yingbai)
There are twelve meridians and fifteen collaterals. *Nanjing* designated Yang Qiao, Yin Qiao, and the great collateral of the Spleen as the fifteen collaterals, establishing a name for later generations. This overlooked the crucial passage in *Neijing*: "The great collateral of the Stomach is named Xuli, penetrating the diaphragm and connecting to the lungs." Later scholars dared not overturn *Nanjing*, suggesting adding one more to make sixteen, implying twelve meridians have four great collaterals. This is unjust! I argue the names Yang Qiao and Yin Qiao collaterals are originally erroneous; they should collectively refer to the extraordinary vessels as one great collateral. Generally, each of the twelve meridians has one collateral, totaling twelve. Besides this, there is the great collateral of the Stomach, running vertically from the stomach through the diaphragm and diaphragmatic fat, governing upper collaterals. There is the great collateral of the Spleen, running horizontally from the spleen across the hypochondrium and abdomen, governing middle collaterals. There is the great collateral of the extraordinary vessels, encircling the body via the extraordinary vessels, governing all collaterals. Thus, the twelve meridians' collaterals connect the meridians, and the three great collaterals connect the collaterals. *Nanjing* states that when collaterals overflow, the regular meridians cannot restrain them. Thus, the eight extraordinary vessels exist outside the twelve meridians and cannot be restrained by them, which goes without saying. I have deduced the meaning of extraordinary vessels: Du governs Yang and runs on the back; Ren governs Yin and runs on the front; they do not connect. Chong rushes straight into the chest; Dai binds horizontally at the waist; they do not connect. Yang Qiao and Yin Qiao both start at the heel, one following the lateral malleolus, the other the medial, running parallel and competing in speed, with no intention of connecting. If Yang Qiao and Yin Qiao can be considered two collaterals, then Yang Wei and Yin Wei could also be considered two. Then Du, Ren, Chong, and Dai could be collectively called eight collaterals. ○ The five Zang and six Fu organs, large and small meridians, circulate day and night without rest, relying on the Great Qi in the chest to rotate them. If Great Qi declines, exit and entry cease, ascent and descent stop, the Spirit mechanism perishes, and the Qi establishment becomes precarious. ○ Any physician who treats disease without understanding Zang-Fu and meridians makes mistakes from the outset. Ignorance and eagerness to sell services are faults of the physician. (From *Yi Men Fa Lv*)
[Appendix: Bones]
The *Classic* states: The kidney pairs with bones. The Kidney governs the marrow of the body; in the tissues, it manifests as bone; in the Zang organs, it is the Kidney. It also states: Marrow fills the bones; bones are the residence of marrow. If Water fails to control Fire, bones become withered and marrow deficient, leading to inability to support the body, developing into Bone Wei (Atrophy Syndrome). Or, due to Yin deficiency causing bone-steaming fever and soreness in bone marrow. When Cold Qi arrives, it causes Bone Bi (Painful Obstruction); if Bi is in the bone, heaviness results. Generally, Yang deficiency leads to cold bones, Yin deficiency leads to hot bones. Treatment methods are numerous, but nourishing the Kidney is fundamental. Diseases caused by pathogenic factors include: excessive Dampness causing elbow swelling and bone pain; excessive Dryness causing internal changes in sinews and bones; Jueyin reversal causing tremors and dizziness; Shaoyin reversal causing shortness of breath and bone atrophy; excessive annual Fire causing fever and bone pain. Examining the annual Qi and nurturing natural harmony allows for effective symptomatic treatment. However, some bone diseases are caused by medication. The *Classic* says: If one does not avoid Heat, Heat arrives, causing fever, deformation of bone joints, internal pain, and bleeding. Therefore, conditioning formulas must be discussed carefully. Prolonged standing injures bones; excessive sweet food causes bone pain; in bone diseases, bitter food should be avoided. The *Classic* has repeated this many times. (From *Yi Xue Ti Jie*)
[Appendix: Sinews/Tendons]
The *Classic* states: The Liver governs the sinews/fascia of the body. It also states: The Liver's substance is concentrated in the sinews. It also states: If Damp-Heat is not cleared, large sinews become soft and short, and small sinews become lax and long. Soft and short leads to spasms/cramps; lax and long leads to flaccidity/atrophy. Thus, sinews have distinctions of large and small. Human sinews resemble warp and weft; straight ones are warp, horizontal ones are weft. Without this interlacing, bone joints would not connect. Furthermore, Zong Jin (General Sinew) is the master sinew of the body, like knots in a rope, binding and regulating all meridians above and below. Qibo said: The Yangming Meridian is the sea of the five Zang and six Fu organs, primarily moistening the Zong Jin. Zong Jin binds bones and facilitates joint movement. The *Jing Mai* chapter states: When Foot-Jueyin Qi exhausts, sinews exhaust. Jueyin is the Liver Meridian. Sinews gather at the genitalia and connect to the root of the tongue. If vessels do not nourish, sinews become tight; tight sinews pull the tongue and testicles. Thus, blue lips, curled tongue, and retracted testicles indicate sinew death first. The *Jing Jin* chapter discusses the sinews of the twelve meridians and...