十四经发挥
元·滑寿撰
建档：中国医药学院附设医院 张永贤副院长
1=标题= 新刊十四经络发挥序十四经发挥者，发挥十四经络也。经络在人身：手，三阴三阳；足，三阴三阳，凡十有二，而云十四者，并任，督二脉言也。任，督二脉何以并言？任脉直行於腹，督脉直行於背，为腹背中行诸穴所系也。手太阴肺经，左右各十一穴；足太阴脾经，左右各二十一穴；手阳明大肠经，左右各二十穴；足阳明胃经，左右各四十五穴；手少阴心经，左右各九穴；足少阴肾经，左右各二十七穴；手太阳小肠经，左右各十九穴；足太阳膀胱经，左右各六十三穴；手厥阴心包经，左右各九穴；足厥阴肝经，左右各十三穴；手少阳三焦经，左右各二十三穴；足少阳胆经，左右各四十三穴；兼以任脉中行二十四穴，督脉中行二十七穴，而人身周矣。
医者明此，可以 ，可以灸，可以汤液投之，所向无不取验。後世医道，不明古先圣王救世之术，多废不讲， ，灸，汤液之法；或歧为二，或叁为三，其又最下则 行者百一，灸行者什二，汤液行者什九而千万。抑何多寡之相悬耶！或者以 误立效，灸次之，而汤液犹可稍缓乎？是故业彼者多，业此者寡也。噫！果若是，亦浅矣 哉，其用心也！
夫医之治病，犹人之治水，水行於天地，犹血气行於人身也，沟渠亩浍，河泖川渎，皆其流注交际之处，或壅焉，或塞焉，或溢焉，皆足以害治而成病，苟不明其向道，而欲治之，其不至於泛滥妄行者，否也；医之治病，一迎一随，一补一泻，一汗一下，一宣一导，凡所以取其和平者，亦若是耳，而可置经络於不讲乎？
滑伯仁氏有忧之，故为之图，为之注，为之歌，以发挥之；周悉详尽，曲畅旁通，後之医者，可披卷而得焉，伯仁氏之用心亦深矣哉！後伯仁氏而兴者，有薛良武氏焉，良武氏潜心讲究，其所自得，亦已多矣。乃复校正是书而刊诸梓，欲以广其传焉，推是心也，即伯仁氏之心也。良武名铠，为吴之长洲人，有子曰己者，今以医判南京太医事，尤以外科名，而外科者，特其一也，君子谓其能振家业云。
嘉靖戊子冬闰十月望日，前进士姑苏西阊盛应阳斯显书于金陵官寓
1=标题= 十四经发挥序人具九脏之形，而气血之运，必有以疏载之，其流注则曰历，曰循，曰经，曰至，曰抵；其交际则曰会，曰过，曰行，曰达者；盖有所谓十二经焉。十二经者，左右手足各备，阴阳者三，阴右而阳左也，阳顺布而阴逆施也。以三阳言之，则太阳，少阳，阳明；阳既有太少矣，而又有阳明者何？取两阳合明之义也。以三阴言之，则太阴，少阴，厥阴；阴既有太少矣，而又有厥阴者何？取两阴交尽之义也。非徒经之有十二也，而又有所谓孙络者焉；孙络之数，三百六十有五，所以附经而行，周流而不息也。
至若阴阳维 ，冲，带六脉，固皆有所系属，而唯督，任二经，则包乎腹背而有专穴；诸经满而溢者，此则受之，初不可谓非常经而忽略焉，法宜与诸经并论，通考其隧穴六百五十有七者，而施治功，则医之神秘尽矣。盖古之圣人契乎至灵，洞视无隐，故能审系脉之真，原虚实之变，建名立号，使人识而治之。虽後世屡至抉膜导窍，验幽索隐，卒不能越其范围，圣功之不再，壹至是乎？由此而观，学医道者，不可 不明乎经络，经络不明，而欲治夫 疾，犹习射而不操弓矢，其不能也决矣。
濂之友滑君，深有所见於此，以内经骨空诸论，及灵枢本输篇，所述经脉辞旨简严，读者未易即解，於是训其字义，释其名物，疏其本旨，正其句读，厘为三卷，名曰十四经发挥。复虑隧穴之名，难於记忆，联成韵语，附於各经之後，其有功於斯世也，不亦远哉！世之着医书者，日新月盛，非不繁且多也，汉之时，仅七家耳，唐则增为六十四，至宋遂至一百七十又九，其发明方药，岂无其人；纯以内经为本，而弗之杂者，抑何其鲜也！
若金之张元素，刘完素，张从正，李杲四家，其立言垂范，殆或庶几者乎？今吾友滑君起而继之，凡四家微辞秘旨，靡不贯通，发挥之作，必将与其书并传无疑也。呜呼！橐 一身之气机，以补以泻，以成十全之功者，其唯针砭之法乎。若不明於诸经而误施之，则不假锋刃而戕贼人矣。可不惧哉！
纵诿曰：九针之法，传之者盖鲜，苟以汤液言之，亦必明於何经中邪，然後法何剂而治之；奈何粗工绝弗之讲也。滑君此书，岂非医涂之舆梁也欤！濂故特为序之以传，非深知滑君者，未必不以其言为过情也。滑君名寿，字伯仁，许昌人，自号撄宁生，博通经史诸家言，为文辞温雅有法，而尤深於医。江南诸医，未能或之先也。所着又有素问钞，难经本义，行於世。难经本义，云林危先生素尝为之序云。
翰林学士亚中大夫知制诰兼修国史金华宋濂谨序
1=标题= 十四经发挥序观文於天者，非宿度无以稽七政之行。察理於地者，非经水无以别九围之域。矧夫人身而不明经脉，又乌知营卫之所统哉。此内经灵枢之所由作也。窃尝考之，人为天地之心，三材盖一气也。经脉十二，以应经水，孙络三百六十有五，以应周天之度，气穴称是，以应周期之日。宜乎营气之营於人身，昼夜环周，轶天旋之度，四十有九。或谓卫气不循其经，殆以昼行诸阳，夜行诸阴之异，未始相从，而亦未尝相离也。
夫日星虽殊，所以丽乎天者，皆阳辉之昭者也。河海虽殊，所以行乎地中者，实一水之流衍也。经络虽交相贯属，所以周於人身者，一营气也。噫！七政失度则灾眚见焉。经水失道，则洚潦作焉。经脉失常，则所生是动之疾，繇是而成焉。以故用 石者，必明俞穴，审开阖，因以虚实，以补泻之。此经脉本输之旨，尤当究心，灵枢世无注本，学者病焉；许昌滑君伯仁甫，尝着十四经发挥，专疏手足三阴三阳及任督也。观其图章训释，纲举目张，足以为学者出入向方，实医门之司南也。既成将锓锌以传，徵余叙其所作之意，余不敏，辄书三材一气之说以以归之。若别经络骨度之属，则此不暇备论也。至正甲辰中秋日，四明吕复养生主书於票骑山之樵舍。
1=标题= 自 序人为血气之属，饮食起居，节宜微爽，不能无疾。疾之感人；或内或外，或小或大，为是动，为所生病，咸不出五脏六腑，手足阴阳。圣智者兴，思有以治之，於是而入者，於是而出之也。上古治病，汤液醪醴为甚少，其有疾，率取夫空穴经隧之所统系。视夫邪之所中，为阴，为阳，而灸刺之，以驱去其所苦，观内经所载服饵之法才一二，为灸者四三，其他则明 刺，无虑十八九。 之功，其大矣。
厥後方药之说肆行， 道遂寝不讲，灸法亦仅而获存。 道微而经络为之不明；经络不明，则不知邪之所在。求法之动中机会，必捷如响，亦难矣。若昔轩辕氏岐伯氏斤斤问答，明经络之始末，相孔穴之分寸，探幽摘邃。布在方册。亦欲使天下之为治者。视天下之疾，有以究其七情六淫之所自，及有以察夫某为某经之陷下也。某为某经之虚若实，可补泻也。某为某经之表 ，可汗可下也。 之，灸之，药之，饵之，无施不可，俾免夫 蹙呻吟，抑已备矣。远古之书，渊乎深哉！
於初学或未易也，及以灵枢经本输篇，素问骨空等论，裒而集之。得经十二，任督脉之行腹背者二，其隧穴之周於身者，六百五十有七，考其阴阳之所以往来。推其骨之所以驻会，图章训释，缀以韵语，厘为三卷；目之曰十四经发挥。庶几乎发前人之万一，且以示初学者，於是而出入之向方也。乌乎！考图以穷其源，因文以求其义，尚不戾前人之心。後之君子，察其勤而正其不逮，是所望也。至正初元闰月六日，许昌滑寿自序。
1=标题= 十四经发挥凡例一、十二经所列次第，并以流注之序为之先後，附以任督二奇者，以其有专穴也。总之为十四经云。一、注者，所以释经也。其训释之义，凡有三焉；训字一义也，释身体府藏名物一义也，解经一义也。其载穴法分寸，则圈以别之。一、各经既於本经详注处所，其有他经交会处，但云见某经，不必复赘。一、经脉流注，本经曰历，曰循，曰至，曰抵；其交会者曰会，曰过，曰行。其或经行之处，既非本穴，又非交会，则不以右例统之。一、奇经八脉，虽不若十二经之有常道，亦非若诸络脉之微妙也。任督二脉之直行者，既已列之十四经，其阴阳维， ，冲，带六脉，则别具辑编，以叁考。
1=标题= 十四经发挥卷上 手足阴阳流注篇凡人两手足：各有三阴脉，三阳脉，以合为十二经也。三阴：谓太阴，少阴，厥阴。三阳：谓阳明，太阳，少阳也。人两手足：各有三阴脉，三阳脉，相合为十二经也。手三阴：谓太阴肺经，少阴心经，厥阴心包经。手三阳：谓阳明大肠经，太阳小肠经，少阳三焦经。足三阴：谓太阴脾经，少阴肾经，厥阴肝经。足三阳：谓阳明胃经，太阳膀胱经，少阳胆经。谓之经者：以血气流行，经常不息者而言。谓之脉者：以血理分袤行体者言也。
手之三阴：从藏走至手。手之三阳：从手走至头。足之三阳：从头下走至足。足之三阴：从足上走入腹。手三阴从藏走至手：谓手太阴起中焦，至出大指之端。手少阴起心中，至出小指之端。手厥阴起胸中，至出中指之端。手三阳从手走至头：谓手阳明起大指次指之端，至上挟鼻孔。手太阳起小指之端，至目内眦。手少阳起小指次指之端，至目锐眦。足三阳从头走至足：谓足阳明起於鼻，至入中指内间。足太阳起目内眦，至小指外侧端。足少阳起目锐眦，至入小指次指间。足三阴从足走入腹：谓足太阴起大指之端，至属脾络胃。足少阴起足心，至属肾络膀胱。足厥阴起大指聚毛，至属肝络胆。足三阴虽曰从足入腹，然太阴乃复上膈挟咽，散舌下；少阴乃复从肾上，挟舌本；厥阴乃复上出额，与督脉会于巅，兼手太阴从肺系横出腋下；手少阴从心系上肺出腋下；手厥阴循胸出侸，上抵腋下。此又秦越人所谓诸阴脉，皆至颈胸而还者也。而厥阴则又上出於巅，盖厥阴阴之尽也，所以然者，示阴无可尽之理，亦犹易之硕果不食，示阴无可尽之义也。然易之阴阳以气言，人身之阴阳以藏象言，气则无形，而藏象有质，气阳而质阴也。然则无形者贵乎阳，有质者贵乎阴欤？
络脉传注，周流不息。络脉者：本经之旁支，而别出以联络於十二经者也。本经之脉：由络脉而交他经。他经之交，亦由是焉。传注周流，无有停息也。夫十二经之有络脉：犹江汉之有沱潜也，络脉之传注於他经，犹沱潜之旁导於他水也；是以手太阴之支者，从腕後出次指端，而交於手阳明。手阳明之支者，从缺盆上挟口鼻，而交於足阳明。足阳明之支者，别跗上，出大指端，而交於足太阴。足太阴之支者，从胃别上膈，注心中而交於手少阴。手少阴则直自本经少冲穴，而交於手太阳，不假支授，盖君者出令者也。手太阳之支者，别颊上至目内眦，而交於足太阳。足太阳之支者，从 内左右别下合 中，下至小指外侧端，而交於足少阴。足少阴之支者，从肺出，注胸中而交於手厥阴。手厥阴之支者，从掌中循小指次指出其端，而交於手少阳。手少阳之支者，从耳後出，至目锐眦而交於足少阳。足少阳之支者，从跗上入大指爪甲，出三毛而交於足厥阴。足厥阴之支者，从肝别贯膈，上注肺而交於手太阴也。
故经脉者：行血气，通阴阳，以荣於身者也。通结上文，以起下文之义。经脉之流行不息者；所以运行血气，流通阴阳，以荣养於人身者也。不言络脉者，举经以该之。
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。始於中焦，注手太阴，终於注足厥阴，是经脉之行一周身也。
其气常以平旦为纪，以漏水下百刻，昼夜流行，与天同度，终而复始也。气，营气。纪，统纪也。承上文言经脉之行：其始则起自中焦，其气则常以平旦为纪也。营气，常以平旦之寅时为纪，由中焦而始注手太阴，以次流行也；不言血者，气行则血行，可知漏水下百刻，昼夜流行，与天同度者：言一昼夜漏下百刻之内，人身之经脉流行，无有穷止，与天同一运行也；盖天以三百六十五度四分度之一 为一周天，而终一昼夜。人之荣卫，则以五度周於身；气行一万三千五百息，脉行八百一十丈，而终一昼夜，适当明日之寅时，而复会於手太阴，是与天同度，终而复始也。或云：昼夜漏刻有长短，其营气盈缩当何如？然漏刻虽有短长之殊，而五十度周身者，均在其中，不因漏刻而有盈缩也。右本篇正文，与金兰循经同。
十四经发挥
元代·滑寿 著
建档：中国医药学院附设医院 张永贤副院长
新刊十四经络发挥序
《十四经发挥》，是对十四经络的阐发。经络在人体中：手部有手三阴、手三阳；足部有足三阴、足三阳，共十二条，之所以称为十四条，是因为加上了任脉和督脉这两条奇经。为什么任脉和督脉要并列提及？因为任脉直行于腹部，督脉直行于背部，它们与腹背正中线上的穴位密切相关。手太阴肺经，左右各十一穴；足太阴脾经，左右各二十一穴；手阳明大肠经，左右各二十穴；足阳明胃经，左右各四十五穴；手少阴心经，左右各九穴；足少阴肾经，左右各二十七穴；手太阳小肠经，左右各十九穴；足太阳膀胱经，左右各六十三穴；手厥阴心包经，左右各九穴；足厥阴肝经，左右各十三穴；手少阳三焦经，左右各二十三穴；足少阳胆经，左右各四十三穴；再加上任脉正中行的二十四穴，督脉正中行的二十七穴，人体的经络就完备了。
医者明了这些，就可以进行针刺，可以进行艾灸，可以投用汤药，所治之症无不取效。后世的医道，不明白古代圣王救世的方法，大多废弃不讲，（废弃了）针、灸、汤液的方法；或者将其分为两类，或者分为三类，其中最下等的情况是，行针者仅占百分之一，行灸者占十分之二，行汤药者占十分之九，甚至千万人中才有一二人。这其中的多寡差距为何如此悬殊呢！或许有人认为针误立见效最快，灸次之，而汤药还可以稍微缓一缓吗？因此，从事针法的人多，从事灸法和汤药的人少。唉！如果真是这样，那用心也太浅薄了啊！
医生治病，就像人治理洪水一样，水在天地间运行，就像气血在人体内运行一样，沟渠田间、河流湖泊、山川大河，都是水流汇聚交汇的地方，有的淤塞，有的堵塞，有的泛滥，都足以妨害治理而成为灾害。如果不明白水的流向，却想治理它，不导致泛滥妄行的，是不可能的；医生治病，也是一样的道理，迎随补泻，汗下宣导，凡是用来求得身体平和的方法，也都是如此，怎么能把经络置之不理而不加研究呢？
滑伯仁先生对此感到忧虑，所以绘制了图谱，作了注释，编写了歌诀，来阐发经络理论；内容周全详尽，曲畅旁通，后来的医者，可以翻开书卷就能掌握，伯仁先生的用心也是够深远的啊！在伯仁先生之后兴起的一位学者，名叫薛良武，他潜心研究，自己有所心得，收获颇丰。于是他又校订并刊刻了这本书，想要广泛传播它，推广这种心意，也就是伯仁先生的心意。良武名铠，是吴地长洲人，有个儿子叫己，如今以医术掌管南京太医事务，尤其以外科闻名，而外科只是他医术的一个方面，君子认为他能振兴家业。
嘉靖戊子年冬闰十月十五日，前进士姑苏西阊盛应阳斯显写于金陵官邸。
十四经发挥序
人具备九脏的形体，而气血的运行，必须有疏载它的通道，其流注路径叫做历、循、经、至、抵；其交汇之处叫做会、过、行、达；大概这就是所谓的十二经脉。十二经脉，左右手足各自具备，阴阳各有三，阴经在右而阳经在左。阳经顺行布散，阴经逆行施布。以三阳经来说，就是太阳、少阳、阳明；既然已经有太、少了，为什么又有阳明呢？这是取“两阳合明”的含义。以三阴经来说，就是太阴、少阴、厥阴；既然已经有太、少了，为什么又有厥阴呢？这是取“两阴交尽”的含义。不仅仅是经脉有十二条，还有所谓的孙络；孙络的数量，有三百六十五条，依附于经脉而行，周流不息。
至于阴阳维脉、冲脉、带脉这六条脉，固然都有所属系联，但只有督脉和任脉这两条经，包裹着腹背并有专门的穴位；其他经脉满溢时，这里就会承受，起初不能说是非正经而忽略它，方法应该与其他经脉一起讨论，通考其隧道穴位共有六百五十七个，从而施行治疗功夫，那么医道的奥秘就穷尽了。大概古代的圣人契合于至高灵性，洞察无遗，所以能审察经脉的真谛，推究虚实的变化，建立名称号数，使人认识并加以治疗。虽然后世多次深入挖掘膜理、引导窍穴，验证幽微、探索隐奥，终究不能超出这个范围，圣人的功绩不再出现，难道到了这种地步吗？由此看来，学习医道的人，不可不明了经络，经络不明，却想治疗疾病，就像练习射箭却不拿弓箭，不能成功是必然的了。
濂的朋友滑君，对此深有见解，依据《内经》骨空诸论，以及《灵枢·本输篇》所述，经脉辞旨简练严谨，读者不容易立即理解，于是训释字义，解释名物，疏通本义，校正句读，整理为三卷，命名为《十四经发挥》。又担心隧道穴位的名字难以记忆，连缀成韵语，附在各经之后，这对世人的功劳，不是很深远吗！世上撰写医书的人，日益兴盛，并非不繁杂众多，汉代的时候，仅有七家而已，唐代增加到六十四家，到了宋代达到一百七十九家，其中发明方药的，难道没有其人吗？纯粹以《内经》为本，而不掺杂其他的，又是多么稀少啊！
像金代的张元素、刘完素、张从正、李杲四家，他们立言垂范，大概差不多吧？如今我的朋友滑君起来继承他们，凡这四家的微言秘旨，没有不通晓的，《发挥》之作，必将与他们的书一起流传无疑。唉！总括一身的气机，通过补泻，成就十全之功的，大概只有针砭之法吧。如果不明了诸经而误施针法，那就无需锋刃也能伤害人了。能不害怕吗！
纵然推脱说：九针之法，传承的人很少，如果用汤药来说，也必须明白邪气在哪一经，然后才能根据什么剂型来治疗；奈何粗鄙的工匠完全不去研究。滑君的这本书，难道不是医学道路上的桥梁吗！濂特意为此作序以流传它，如果不是深知滑君的人，未必不会认为这话过分夸张。滑君名寿，字伯仁，许昌人，自号撄宁生，博通经史各家言论，文章温雅有法度，尤其精通医学。江南的各位医生，没有人能超过他。他所著的还有《素问钞》、《难经本义》，流行于世。《难经本义》，云林危先生曾经为之作序。
翰林学士亚中大夫知制诰兼修国史金华宋濂谨序
十四经发挥序
观察天上的文象，没有宿度就无法考察七政的运行。考察地上的理势，没有经水就无法辨别九州的范围。何况人身如果不明白经脉，又怎么知道营卫的统属呢。这就是《内经·灵枢》创作的原因。我私下考察，人是天地的中心，天地人三材不过是一气罢了。经脉十二条，对应经水，孙络三百六十五条，对应周天之度数，气穴数量也是如此，对应周期之日。营气在人体内营行，昼夜环周，超越天旋的度数，五十周。有人说卫气不循其经，大概是因为它白天行于诸阳，夜晚行于诸阴的差异，未曾相随，但也未曾分离。
日星虽然不同，所以附着于天的，都是阳辉的光耀。河海虽然不同，所以行于地中的，实则是同一水流的衍变。经络虽然交错贯属，所以周流于人身者，只是一股营气。唉！七政失度则灾祸显现。经水失道，则洪水发作。经脉失常，则所生的是动、所生病痛，由此而成。因此使用砭石的人，必须明白俞穴，审察开阖，根据虚实，进行补泻。这是经脉本输的宗旨，尤其应当用心探究，《灵枢》世间没有注本，学者以此为病；许昌滑君伯仁甫，曾著《十四经发挥》，专门疏解手足三阴三阳及任督二脉。看他的图章训释，纲举目张，足以作为学者出入方向的指南，确实是医门的司南。书成后将刻印流传，征询我叙述写作之意，我不才，便写下三材一气的说法以此归答他。至于别的经络骨度之类，这里就不暇备论了。至正甲辰年中秋日，四明吕复养生主写于票骑山之樵舍。
自序
人是血气的一类，饮食起居，节律稍有差错，就不能没有疾病。疾病感人，或内或外，或小或大，无论是是动病还是所生病，都不出五脏六腑、手足阴阳的范围。圣智者兴起，思考如何治疗它，于是进入的，就从那里出来。上古治病，汤液醪醴用得很少，如果有病，通常取用空穴经隧的统系。视邪气所中的部位，分阴分阳，而进行灸刺，以驱除痛苦，看《内经》所载服饵的方法才一两个，灸法的有四三个，其他则是明言刺法，大约占十八九。刺的功效，太大了。
后来方药之说盛行，针道于是渐渐不讲，灸法也仅且存留。针道微弱而经络随之不明；经络不明，就不知道邪气所在。求法之动中时机，必捷如响，也很难了。像昔日轩辕氏、岐伯氏斤斤问答，阐明经络的始末，相度孔穴的分寸，探幽摘邃。分布在方册上。也是想让天下治病的人，看待天下的疾病，有办法追究七情六淫的来源，以及有办法察知某处是哪一经的陷下，哪一经的虚或实，可补可泻，哪一经的表或里，可汗可下。刺之，灸之，药之，饵之，无所不可，使免除困顿呻吟，已经完备了。远古的书，渊深啊！
对于初学者可能不容易理解，等到以《灵枢经·本输篇》、《素问·骨空》等论，汇编集之。得到经脉十二条，任督脉行于腹背者两条，其隧道穴位周流于身的，共六百五十七个，考其阴阳往来的原因，推究骨骼驻会的原理，图章训释，缀以韵语，整理为三卷；命名为《十四经发挥》。希望能发挥前人的万一，并且示给初学者，以便他们出入的方向。唉！考图以穷究其源，因文以求得其义，尚且不违背前人的心意。后世的君子，察知其勤勉而纠正其不足，这是我所期望的。至正初元闰月六日，许昌滑寿自序。
十四经发挥凡例
一、十二经所列次第，都以流注的顺序作为先后，附上任督二奇经，因为它们有专门的穴位。总共称为十四经。
一、注，是用来解释经文的。其训释的意义，共有三种：训字义一种，解释身体脏腑名物一种，解释经文一种。其中记载穴位分寸的，则用圈标出以示区别。
一、各经既在本经详细注释处所，如果有其他经交会的地方，只说见某经，不必再赘述。
一、经脉流注，本经称为历、循、至、抵；其交会的地方称为会、过、行。如果是在经行之处，既不是本穴，又不是交会穴，则不以右边的例子统领。
一、奇经八脉，虽然不像十二经有常道，也不像诸络脉那样微妙。任督二脉的直行部分，已经列入十四经，其余阴阳维、跷、冲、带六脉，则另外编集，以供参考。
十四经发挥卷上 手足阴阳流注篇
凡人两手足：各有三阴脉，三阳脉，合为十二经。三阴：指太阴、少阴、厥阴。三阳：指阳明、太阳、少阳。人两手足：各有三阴脉，三阳脉，相合为十二经。手三阴：指太阴肺经、少阴心经、厥阴心包经。手三阳：指阳明大肠经、太阳小肠经、少阳三焦经。足三阴：指太阴脾经、少阴肾经、厥阴肝经。足三阳：指阳明胃经、太阳膀胱经、少阳胆经。称为经的：是因为气血流行，经常不息的缘故。称为脉的：是因为血理分袤行体的缘故。
手的三阴：从内脏走向手。手的三阳：从手走向头。足的三阳：从头向下走向足。足的三阴：从足向上走入腹。手三阴从内脏走向手：指手太阴起于中焦，至大拇指末端。手少阴起于心中，至小指末端。手厥阴起于胸中，至中指末端。手三阳从手走向头：指手阳明起于食指末端，至上挟鼻孔。手太阳起于小指末端，至目内眦。手少阳起于无名指末端，至目锐眦。足三阳从头走向足：指足阳明起于鼻，至入中指内间。足太阳起于目内眦，至小指外侧端。足少阳起于目锐眦，至入小指次指间。足三阴从足走入腹：指足太阴起于大拇指末端，至属脾络胃。足少阴起于足心，至属肾络膀胱。足厥阴起于大拇指丛毛处，至属肝络胆。足三阴虽说从足入腹，然而太阴乃复上膈挟咽，散于舌下；少阴乃复从肾上，挟舌根；厥阴乃复上出额，与督脉会于巅顶，兼手太阴从肺系横出腋下；手少阴从心系上肺出腋下；手厥阴循胸出胁，上抵腋下。这又是秦越人所说的诸阴脉，皆至颈胸而还的道理。而厥阴则又上出于巅顶，盖因厥阴是阴之尽，之所以这样，是显示阴无可尽之理，也如同《易经》的硕果不食，显示阴无可尽之义。然而《易经》的阴阳是从气而言，人身之阴阳是从藏象而言，气则无形，而藏象有质，气阳而质阴。那么无形者贵在阳，有质者贵在阴吗？
络脉传注，周流不息。络脉：是本经的旁支，别出以联络于十二经的。本经的脉：由络脉而交他经。他经之交，也由此而来。传注周流，没有停息。夫十二经有络脉：犹如江汉有沱潜，络脉的传注于他经，犹如沱潜的旁导于他水；因此手太阴的支者，从腕后出次指端，而交于手阳明。手阳明的支者，从缺盆上挟口鼻，而交于足阳明。足阳明的支者，别跗上，出大指端，而交于足太阴。足太阴的支者，从胃别上膈，注心中而交于手少阴。手少阴则直自本经少冲穴，而交于手太阳，不假支授，盖君者出令者也。手太阳的支者，别颊上至目内眦，而交于足太阳。足太阳的支者，从目内左右别下合目中，下至小指外侧端，而交于足少阴。足少阴的支者，从肺出，注胸中而交于手厥阴。手厥阴的支者，从掌中循小指次指出其端，而交于手少阳。手少阳的支者，从耳后出，至目锐眦而交于足少阳。足少阳的支者，从跗上入大指爪甲，出三毛而交于足厥阴。足厥阴的支者，从肝别贯膈，上注肺而交于手太阴也。
所以经脉：行血气，通阴阳，以荣养于身。通结上文，以起下文之义。经脉的流行不息：所以运行血气，流通阴阳，以荣养于人身。不言络脉者，举经以该之。
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。始于中焦，注手太阴，终于注足厥阴，是经脉之行一周身也。
其气常以平旦为纪，以漏水下百刻，昼夜流行，与天同度，终而复始也。气，营气。纪，统纪也。承上文言经脉之行：其始则起自中焦，其气则常以平旦为纪也。营气，常以平旦之寅时为纪，由中焦而始注手太阴，以次流行也；不言血者，气行则血行，可知漏水下百刻，昼夜流行，与天同度者：言一昼夜漏下百刻之内，人身之经脉流行，无有穷止，与天同一运行也；盖天以三百六十五度四分度之一为一周天，而终一昼夜。人之荣卫，则以五度周于身；气行一万三千五百息，脉行八百一十丈，而终一昼夜，适当明日之寅时，而复会于手太阴，是与天同度，终而复始也。或云：昼夜漏刻有长短，其营气盈缩当何如？然漏刻虽有短长之殊，而五十度周身者，均在其中，不因漏刻而有盈缩也。右本篇正文，与金兰循经同。
Jingluo Facilitation of the Fourteen Channels
Yuan Dynasty · Hua Shou, compiled
Archived by: Vice President Zhang Yongxian, Affiliated Hospital of China Medical College
Preface to the Newly Published Jingluo Facilitation of the Fourteen Channels
"Jingluo Facilitation of the Fourteen Channels" elucidates the fourteen channels. The channels and collaterals in the human body: the hands have three Yin and three Yang; the feet have three Yin and three Yang, totaling twelve. They are called fourteen because they include the Ren Mai (Conception Vessel) and Du Mai (Governing Vessel). Why are the Ren Mai and Du Mai mentioned together? Because the Ren Mai runs vertically along the abdomen, and the Du Mai runs vertically along the back, connecting with the acupoints on the midlines of the abdomen and back. The Hand Taiyin Lung Channel has eleven acupoints on each side; the Foot Taiyin Spleen Channel has twenty-one on each side; the Hand Yangming Large Intestine Channel has twenty on each side; the Foot Yangming Stomach Channel has forty-five on each side; the Hand Shaoyin Heart Channel has nine on each side; the Foot Shaoyin Kidney Channel has twenty-seven on each side; the Hand Taiyang Small Intestine Channel has nineteen on each side; the Foot Taiyang Bladder Channel has sixty-three on each side; the Hand Jueyin Pericardium Channel has nine on each side; the Foot Jueyin Liver Channel has thirteen on each side; the Hand Shaoyang Sanjiao Channel has twenty-three on each side; the Foot Shaoyang Gallbladder Channel has forty-three on each side; adding the twenty-four acupoints on the midline of the Ren Mai and the twenty-seven acupoints on the midline of the Du Mai, the channels of the human body are complete.
A physician who understands these can perform acupuncture (Zhenjiu), apply moxibustion (Jiujiu), and administer decoctions (Tangye), achieving efficacy in all treatments. Later generations of physicians, not understanding the methods of ancient sage kings to save the world, mostly abandoned and neglected them, discarding the methods of acupuncture, moxibustion, and decoctions; or dividing them into two categories, or three. The lowest level is that those practicing acupuncture account for only one percent, those practicing moxibustion for twenty percent, and those using decoctions for ninety percent, or even one in thousands. Why is there such a vast disparity in numbers! Perhaps some believe that acupuncture yields immediate results, moxibustion is secondary, and decoctions can be slightly delayed? Therefore, many practice acupuncture, while few practice moxibustion and decoctions. Alas! If this were true, their intention would be too shallow!
Treating diseases is like managing water. Water flows through heaven and earth, just as Qi and Blood flow through the human body. Ditches, fields, rivers, lakes, and streams are places where water gathers and intersects. Whether blocked, clogged, or overflowing, all can hinder management and cause disasters. If one does not understand the direction of the water yet tries to manage it, failure to prevent flooding and reckless flow is inevitable. Treating disease by a physician is similar: following or opposing, tonifying or draining, sweating or purging, diffusing or guiding—all methods used to achieve harmony are like this. How can one neglect the channels and collaterals without study?
Master Hua Borén was concerned about this, so he created diagrams, annotations, and songs to facilitate the understanding of the channels; the content is comprehensive and detailed, flowing freely and penetrating widely. Physicians of later generations can open the book and grasp the knowledge, showing Master Borén's profound intention! Following Master Borén, a scholar named Xue Liangwu arose. He studied deeply and gained much personal insight. He then proofread and published this book to spread it widely, promoting this intention which is identical to Master Borén's. Liangwu, whose given name is Kai, was from Changzhou in Wu. He had a son named Ji, who currently manages medical affairs at the Nanjing Imperial Medical Bureau and is particularly famous for surgery, though surgery is merely one aspect of his skills. Gentlemen say he can revitalize the family profession.
On the fifteenth day of the intercalary tenth month of winter in the Wuzi year of the Jiajing era, Sheng Yingyang Sixian, former Jinshi from Xichang, Gusu, wrote this at his official residence in Jinling.
Preface to Jingluo Facilitation of the Fourteen Channels
Humans possess the form of the nine Zang organs, but the movement of Qi and Blood must be guided and carried by pathways. Their flow is described as traversing (Li), following (Xun), channeling (Jing), reaching (Zhi), and arriving (Di); their intersections are described as meeting (Hui), passing (Guo), traveling (Xing), and reaching (Da). These are what we call the Twelve Regular Channels. The Twelve Regular Channels are complete in both left and right hands and feet. There are three Yin and three Yang. Yin is on the right and Yang is on the left. Yang channels distribute clockwise, and Yin channels distribute counter-clockwise. Speaking of the Three Yang channels, they are Taiyang, Shaoyang, and Yangming. Since there are already Tai and Shao, why is there also Yangming? It takes the meaning of "two Yangs combining to create brightness." Speaking of the Three Yin channels, they are Taiyin, Shaoyin, and Jueyin. Since there are already Tai and Shao, why is there also Jueyin? It takes the meaning of "two Yins intersecting and ending." Not only are there twelve channels, but there are also so-called Sun Luo (Branch Collaterals). The number of Sun Luo is three hundred and sixty-five, attaching to the channels to flow continuously.
As for the Yin and Yang Wei Mai (Linking Vessels), Chong Mai (Penetrating Vessel), and Dai Mai (Girdle Vessel), although they have their affiliations, only the Du Mai and Ren Mai envelop the abdomen and back and have dedicated acupoints. When other channels are full and overflow, these receive it. Initially, one cannot ignore them as non-regular channels. The method should discuss them together with other channels, comprehensively examining their six hundred and fifty-seven tunnel acupoints to apply treatment, thus revealing the mysteries of medicine. Ancient sages aligned with supreme spirituality, seeing clearly without concealment, so they could examine the truth of the vessels, trace changes of deficiency and excess, establish names and titles, enabling people to recognize and treat them. Although later generations repeatedly explored membranes and guided orifices, verified the obscure and searched for the hidden, they ultimately could not exceed this scope. Did the achievements of the sages cease to appear, reaching such a state? From this perspective, those learning medicine cannot fail to understand the channels. If channels are not understood, yet one wishes to treat diseases, it is like practicing archery without holding a bow and arrows; failure is certain.
My friend, Master Hua, has deep insights into this. Based on the discussions on bone spaces in the *Neijing* and the *Ben Shu* chapter of *Lingshu*, where the descriptions of channels are concise and rigorous, difficult for readers to immediately comprehend, he explained character meanings, clarified names and objects, smoothed out original intentions, and corrected punctuation, organizing them into three volumes, named *Jingluo Facilitation of the Fourteen Channels*. Fearing that the names of tunnel acupoints would be hard to memorize, he linked them into rhythmic verses attached after each channel. His contribution to the world is indeed far-reaching! Those writing medical books in the world increase daily in prosperity. They are not lacking in complexity and quantity. In the Han dynasty, there were only seven schools; in the Tang dynasty, this increased to sixty-four; by the Song dynasty, it reached one hundred and seventy-nine. Were there no people who invented prescriptions and herbs? Yet, those purely based on the *Neijing* without mixing others are extremely rare!
What about the four masters of the Jin dynasty: Zhang Yuansu, Liu Wansu, Zhang Congzheng, and Li Gao? Their establishment of words and models might be close to perfection? Now my friend Master Hua rises to succeed them. Regarding the subtle words and secret intentions of these four masters, he penetrates them all. The work of "Facilitation" will undoubtedly be transmitted alongside their books. Alas! Summarizing the Qi mechanism of the whole body, achieving perfect results through tonification and drainage, is it not only the method of acupuncture and stone therapy? If one does not understand the various channels and applies it mistakenly, one harms people without using blades. Can one not fear this!
Although one might excuse saying: The method of Nine Needles is rarely transmitted. Even if speaking of decoctions, one must know which channel the pathogen is in before applying the appropriate formula. Why do crude practitioners completely neglect this? Is not Master Hua's book a bridge on the path of medicine? I specially wrote this preface to transmit it. Those who do not deeply know Master Hua may not think these words are exaggerated. Master Hua, whose given name is Shou, courtesy name Borén, was from Xuchang, self-styled Yingningsheng. He was well-versed in classics and histories, his writings were gentle and elegant with rules, and he was especially profound in medicine. Physicians in Jiangnan could not surpass him. His other works include *Suwen Chao* and *Nanjing Benyi*, which are circulating in the world. *Nanjing Benyi* had a preface written by Mr. Weizhi of Yunlin.
Respectfully prefaced by Song Lian, Hanlin Academician, Second-Rank Official, Director of the Secretariat, and Compiler of the National History, from Jinhua.
Preface to Jingluo Facilitation of the Fourteen Channels
Observing patterns in the sky requires stellar mansions to verify the movement of the Seven Governors. Examining principles on earth requires rivers to distinguish the Nine Provinces. How much more so for the human body: if one does not understand the channels, how can one know the dominion of Ying Qi (Nutritive Qi) and Wei Qi (Defensive Qi)? This is the reason for the creation of *Neijing·Lingshu*. I have privately examined that humans are the heart of heaven and earth; the Three Materials are but one Qi. The twelve channels correspond to the rivers; the three hundred and sixty-five Sun Luo correspond to the degrees of the celestial sphere; the number of Qi acupoints corresponds to the days of the cycle. Thus, Ying Qi circulates in the human body, completing a circuit day and night, exceeding the degree of heavenly rotation, fifty times. Some say Wei Qi does not follow its channels, likely due to the difference that it travels through the Yang channels during the day and Yin channels at night, never accompanying each other, yet never separating either.
Although sun and stars differ, what attaches them to the sky is the brilliance of Yang light. Although rivers and seas differ, what flows beneath the earth is actually the extension of one water source. Although channels intersect and connect, what circulates in the human body is a single Ying Qi. Alas! When the Seven Governors lose their order, disasters appear. When river courses lose their way, floods arise. When channels lose their normality, the diseases of "Shi Dong" (Movement) and "Suo Sheng" (Generation) are formed thereby. Therefore, those using Bian Shi (Bian stones) must understand Shu acupoints, examine opening and closing, and according to deficiency and excess, apply tonification and drainage. This is the essence of channel origins and transfers, which deserves particular attention. *Lingshu* has no commentary in the world, causing distress to scholars; Master Hua Borén Fu from Xuchang once wrote *Jingluo Facilitation of the Fourteen Channels*, specifically explaining the hand and foot Three Yin and Three Yang, as well as Ren and Du. Observing his diagrams, chapters, explanations, and annotations, with principles raised and details unfolded, it is sufficient to guide students' entry and exit, truly being the South Pointer of the medical gate. Upon completion, it will be engraved and printed for transmission, requesting me to narrate the intent behind its creation. Being untalented, I simply wrote down the theory of "Three Materials, One Qi" to return to him. As for other matters like distinct channels and bone measurements, there is no time to discuss them here. On the Mid-Autumn Day of Jiachen Year, Lü Fushengzhu wrote at the Woodcutter's Hut on Piaoqi Mountain.
Self-Preface
Humans belong to the category of Qi and Blood. Minor deviations in diet and lifestyle inevitably lead to disease. Diseases affecting humans, whether internal or external, minor or major, whether manifesting as Shi Dong diseases or Suo Sheng diseases, do not go beyond the Five Zang and Six Fu organs, and the Yin and Yang of the hands and feet. Sages and wise men arose, thinking of ways to treat them, so what enters comes out from there. In ancient times, treating diseases with Tangye (decoctions) and Laoli (fermented drinks) was very rare. When sick, they usually relied on the systems of empty acupoints and channel tunnels. Viewing where the pathogen struck, distinguishing Yin and Yang, they applied moxibustion and acupuncture to drive away suffering. Looking at the methods of ingestion recorded in *Neijing*, there were only one or two, and moxibustion three or four, while the rest were clear acupuncture methods, accounting for eighteen or nineteen parts. The power of acupuncture is great!
Later, theories of prescriptions and herbs prevailed, and the Dao of Acupuncture gradually ceased to be discussed. Moxibustion methods were barely preserved. The Dao of Acupuncture weakened, and the channels became unclear; if channels are unclear, one does not know where the pathogen lies. Seeking methods that hit the opportunity precisely and swiftly is difficult. Like the careful Q&A between Xuanyuan Shi and Qibo in the past, clarifying the beginning and end of channels, measuring the inches of acupoints, exploring the profound and secluded, distributed in books. It was also to enable those governing the world to treat diseases, having a way to trace the origin of the Seven Emotions and Six Evils, and to observe which depression belongs to which channel, which deficiency or excess of which channel can be tonified or drained, which exterior or interior of which channel can be sweated or purged. Acupuncture it, moxa it, medicate it, ingest it—nothing is impossible, avoiding groaning in distress, already complete. Ancient books are profound!
For beginners, it may not be easy. Until taking the *Ben Shu* chapter of *Lingshu Jing* and discussions like *Gu Kong* from *Suwen*, compiling and collecting them. Obtaining twelve channels, two Ren and Du channels running along the abdomen and back, and their tunnel acupoints circulating around the body, totaling six hundred and fifty-seven, examining the reasons for the coming and going of Yin and Yang, deducing the principles of bone meetings, diagramming and annotating, appending rhythmic verses, organizing into three volumes; titled *Jingluo Facilitation of the Fourteen Channels*. Hopefully, it can reveal one ten-thousandth of the predecessors' wisdom, and show beginners the direction of entry and exit. Alas! Examining diagrams to exhaust their source, seeking meaning through text, still not contradicting the hearts of predecessors. For future gentlemen to observe their diligence and correct their deficiencies, this is what I hope for. On the sixth day of the intercalary month of the first year of Zhizheng, Hua Shou of Xuchang wrote this preface.
General Rules of Jingluo Facilitation of the Fourteen Channels
1. The sequence of the Twelve Channels listed follows the order of circulation, with the addition of the two Extraordinary Vessels, Ren and Du, because they have dedicated acupoints. In total, they are called the Fourteen Channels.
2. Annotations are used to explain the text. The meanings of annotation generally fall into three categories: explaining character meanings, explaining anatomical and organ names/objects, and explaining the text itself. Acupoint measurement proportions are marked with circles for distinction.
3. After detailing locations in the respective channels, if there are intersection points with other channels, simply stating "see [Channel Name]" is sufficient; no need to repeat.
4. Regarding channel circulation, the main channel uses terms like traverse (Li), follow (Xun), reach (Zhi), arrive (Di); intersections use meet (Hui), pass (Guo), travel (Xing). If a location is neither a main acupoint nor an intersection, it is not governed by the above examples.
5. The Eight Extraordinary Vessels, although not having constant paths like the Twelve Channels, are not as subtle as the various collaterals. The vertical parts of the Ren and Du channels are already included in the Fourteen Channels; the remaining six vessels—Yin and Yang Wei, Yin and Yang Qiao, Chong, and Dai—are separately compiled for reference.
Volume Upper: Flow and Transmission of Hand and Foot Yin and Yang
In every person, both hands and feet: each has three Yin pulses and three Yang pulses, combining to form the Twelve Channels. Three Yin: refers to Taiyin, Shaoyin, Jueyin. Three Yang: refers to Yangming, Taiyang, Shaoyang. Both hands and feet: each has three Yin pulses and three Yang pulses, combining to form the Twelve Channels. Hand Three Yin: refers to Taiyin Lung Channel, Shaoyin Heart Channel, Jueyin Pericardium Channel. Hand Three Yang: refers to Yangming Large Intestine Channel, Taiyang Small Intestine Channel, Shaoyang Sanjiao Channel. Foot Three Yin: refers to Taiyin Spleen Channel, Shaoyin Kidney Channel, Jueyin Liver Channel. Foot Three Yang: refers to Yangming Stomach Channel, Taiyang Bladder Channel, Shaoyang Gallbladder Channel. Called "Channels": because Qi and Blood flow continuously and regularly. Called "Pulses/Vessels": because blood structures branch and run through the body.
Hand Three Yin: move from Zang organs to the hand. Hand Three Yang: move from the hand to the head. Foot Three Yang: move from the head down to the foot. Foot Three Yin: move from the foot up into the abdomen. Hand Three Yin moving from Zang to hand: Hand Taiyin starts at the Middle Jiao, ending at the tip of the thumb. Hand Shaoyin starts at the Heart, ending at the tip of the little finger. Hand Jueyin starts at the Chest, ending at the tip of the middle finger. Hand Three Yang moving from hand to head: Hand Yangming starts at the tip of the index finger, ending above and flanking the nostrils. Hand Taiyang starts at the tip of the little finger, ending at the inner canthus of the eye. Hand Shaoyang starts at the tip of the ring finger, ending at the outer canthus of the eye. Foot Three Yang moving from head to foot: Foot Yangming starts at the nose, ending entering between the toes of the middle finger. Foot Taiyang starts at the inner canthus of the eye, ending at the lateral side of the little toe. Foot Shaoyang starts at the outer canthus of the eye, ending entering between the little toe and ring toe. Foot Three Yin moving from foot to abdomen: Foot Taiyin starts at the tip of the big toe, ending connecting to the Spleen and linking to the Stomach. Foot Shaoyin starts at the sole of the foot, ending connecting to the Kidney and linking to the Bladder. Foot Jueyin starts at the hair on the big toe, ending connecting to the Liver and linking to the Gallbladder. Although Foot Three Yin are said to move from foot to abdomen, Taiyin ascends through the diaphragm, flanks the throat, and scatters under the tongue; Shaoyin ascends from the Kidney, flanks the root of the tongue; Jueyin ascends out of the forehead and meets the Du Mai at the vertex. Additionally, Hand Taiyin emerges horizontally from the Lung system under the armpit; Hand Shaoyin ascends from the Heart system to the Lung and emerges under the armpit; Hand Jueyin follows the chest, emerges from the hypochondrium, and reaches the axilla. This is what Qin Yue-ren (Bian Que) said: all Yin channels return after reaching the neck and chest. However, Jueyin further ascends to the vertex, because Jueyin is the end of Yin. This is done to show that Yin has no absolute end, just as the "fruit that remains uneaten" in the *I Ching* shows the meaning that Yin cannot be exhausted. However, the Yin and Yang in the *I Ching* refer to Qi, while Yin and Yang in the human body refer to Zang-Xiang (Visceral Manifestations). Qi is formless, while Zang-Xiang has substance; Qi is Yang, and substance is Yin. Does this mean the formless values Yang, and the substantial values Yin?
Collateral transmission circulates without stopping. Collaterals: are branches of the main channel, diverging to connect with the Twelve Channels. The pulse of the main channel: intersects with other channels via collaterals. Intersections of other channels also occur this way. Transmission circulates without pause. The Twelve Channels having collaterals: is like the Yangtze and Han rivers having tributaries (Tuo and Qian); collateral transmission to other channels is like tributaries diverting to other waters. Therefore, the branch of Hand Taiyin emerges from behind the wrist to the tip of the index finger, intersecting with Hand Yangming. The branch of Hand Yangming emerges from the Supraclavicular Fossa, ascending to flank the mouth and nose, intersecting with Foot Yangming. The branch of Foot Yangming diverges from the dorsum of the foot, emerging at the tip of the big toe, intersecting with Foot Taiyin. The branch of Foot Taiyin diverges from the Stomach, ascending through the diaphragm, pouring into the Heart, and intersecting with Hand Shaoyin. Hand Shaoyin directly intersects with Hand Taiyang from its own channel's Shaochong acupoint, without needing a branch, because the Ruler issues commands. The branch of Hand Taiyang diverges from the cheek, ascending to the inner canthus, intersecting with Foot Taiyang. The branch of Foot Taiyang diverges from the inner canthus, descending bilaterally to combine in the center of the eye, going down to the lateral side of the little toe, intersecting with Foot Shaoyin. The branch of Foot Shaoyin emerges from the Lung, pours into the Chest, and intersects with Hand Jueyin. The branch of Hand Jueyin follows from the palm, emerging from the tip of the ring finger, intersecting with Hand Shaoyang. The branch of Hand Shaoyang emerges from behind the ear, reaching the outer canthus, intersecting with Foot Shaoyang. The branch of Foot Shaoyang enters the nail bed of the big toe from the dorsum of the foot, emerging at the trichiasis area, intersecting with Foot Jueyin. The branch of Foot Jueyin diverges from the Liver, piercing through the diaphragm, ascending to pour into the Lung, and intersecting with Hand Taiyin.
Thus, channels: transport Qi and Blood, connect Yin and Yang, to nourish the body. Connecting the previous text to initiate the following meaning. The continuous circulation of channels: operates Qi and Blood, flows Yin and Yang, to nourish the human body. Not mentioning collaterals means citing channels to encompass them.
It begins at the Middle Jiao, pouring into Hand Taiyin and Yangming; Yangming pours into Foot Yangming and Taiyin; Taiyin pours into Hand Shaoyin and Taiyang; Taiyang pours into Foot Taiyang and Shaoyin; Shaoyin pours into Hand Jueyin (Heart Protector) and Shaoyang; Shaoyang pours into Foot Shaoyang and Jueyin; Jueyin returns to pour into Hand Taiyin. Beginning at the Middle Jiao, pouring into Hand Taiyin, ending at Foot Jueyin, this is one complete circuit of the channels around the body.
Its Qi often takes dawn (Pingdan) as the standard, flowing day and night within the hundred marks of the clepsydra, matching the heavens, ending and restarting. Qi refers to Ying Qi (Nutritive Qi). Standard refers to the cycle. Continuing from the previous text regarding channel circulation: it begins at the Middle Jiao, and its Qi often takes dawn as the standard. Ying Qi often takes the Yin hour of dawn as the standard, starting from the Middle Jiao to pour into Hand Taiyin, circulating sequentially; not mentioning Blood implies that where Qi goes, Blood follows, which is understandable. Within the hundred marks of the clepsydra, flowing day and night, matching the heavens: within one day and night of the clepsydra dripping one hundred marks, the circulation of channels in the human body has no end, operating identically to the heavens. The heavens complete one celestial circuit of three hundred and sixty-five and one-quarter degrees in one day and night. Human Ying and Wei Qi completes five circuits around the body; Qi moves through thirteen thousand five hundred breaths, pulses move eight hundred and ten zhang, completing one day and night, exactly at the Yin hour of the next day, reuniting at Hand Taiyin, matching the heavens, ending and restarting. Some say: day and night clepsydra marks vary in length, how should Ying Qi expansion and contraction be? However, although clepsydra marks differ in length, the fifty circuits around the body are evenly contained within, not expanding or contracting due to clepsydra marks. Right: Main text of this chapter, same as *Jinlan Xunjing*.