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手足经歌∶
太阳小肠足膀胱，阳明大肠足胃当。
少阳三焦足胆匹，太阴肺兮足脾方。
少阴心经足肾部，厥阴包络足肝乡。
脏腑所属地支歌∶
子肾午心辰膀胱，丑脾酉肠戌小肠。
未肺巳肝亥包络，卯胃中焦寅胆房。
厥阴所至为里急，筋缓缩急，支痛软戾，胁痛呕泄。少阴所至为疡疹，身热恶寒，战栗惊惑，
悲笑谵妄，衄 血污。太阴所至为积饮，痞隔中满，霍乱吐下，身重 肿，肉泥按不起。少阳所
至为嚏呕，疮疡耳鸣，呕涌溢食不下，惊躁瞀昧，目不明，暴注 ，恶病暴死。阳明所至为鼽
嚏，浮虚皴揭，尻阴股膝髀 足病。太阳所至为屈伸不利，腰痛，寝汗痉，流泄禁止。此六气
之为病也。
按经旨，则淫胜郁复，主客太少，皆至其疾。则邪之中人有浅深矣，又在人禀受冲冒畏避而已。
原夫人禀五行之气生，亦从五行之数尽。若起居调养，而能避邪安正，无横夭殃矣。然为七
情牵于内，六气干于外，由是众疾作而百病生，又况趋逐名利，贪迷嗜欲，劳役辛苦，饥渴醉饱，
冲涉寒暑，凌冒风雨，触犯禁忌，残贼真灵。如是论之，夭殇之由，岂数之尽也？归咎于己而已。
经曰∶不知持满，不时御神，务快其
心，逆于生乐者，此之谓也。
盖天之邪气，感则害人五脏；水谷之寒热，感则害人六腑；燥湿，感则害人皮肉筋脉。又
喜怒伤气，寒暑伤形。是知病生之变，亦由乎我也。又或乘年之虚，失时之和，遇月之空，则邪
甚矣；重感于邪，则病危矣。虽然，气运交相临遇，相得则和，不相得则病。或瘟疫时气，一州
一县，无问大小皆病者，斯固气运使然。若我真元气实，起居有时，动作无相冲冒，纵是瘟疫之
作亦微。是故圣人有养生修真之术也。
或者以为天地五运六气如何人病。盖人之五脏应天地五行。阴阳之气，随其卷舒衰旺故也。
王冰以为苍天布气，尚不越于五行，人在气中，岂不应于天道。故随气运阴阳之盛衰，亦理之
自然也。但五运六气为疾而感之者多矣。又经曰∶冬伤寒，春病瘟；春伤风，夏飧泄；夏伤暑，
秋疟；秋伤湿，冬咳嗽。伤四时之气，皆能为病。又有四方之气不同，为病各异。故经有异法
方宜之论，以得病之情者是也。又或当岁有病而非岁气者，亦须原其所感形证脉候，未必尽为运
气所作，在工以明之，庶免拘泥运气也。
歌曰∶
厥阴筋软缩里急，软戾支胁痛呕泄。
少阴寒热栗疹疡，惊惑悲笑谵衄 。
太阴积饮否满中，身重 肿霍乱别。
少阳喉痹嚏呕疡，耳鸣涌溢惊躁掣。
暴注瞀昧目不明， 恶病暴死灭。
阳明鼽嚏皴揭浮（虚浮，）尻阴股 足病切。
太阳寝汗若屈伸，流泄禁止腰痛折。
手足经所属经络的图示
手足经脉歌诀：
手太阳小肠经与足太阳膀胱经相配，手阳明大肠经与足阳明胃经相配。
手少阳三焦经与足少阳胆经相配，手太阴肺经与足太阴脾经相配。
手少阴心经与足少阴肾经相配，手厥阴心包经与足厥阴肝经相配。
脏腑对应地支歌诀：
子时对应肾，午时对应心，辰时对应膀胱；丑时对应脾，酉时对应大肠，戌时对应小肠。
未时对应肺，巳时对应肝，亥时对应心包络；卯时对应胃，中焦对应寅时，寅时对应胆腑。
厥阴经气所至引发的病症为腹部拘急、筋脉松弛或收缩紧急、肢体牵掣疼痛及屈伸不利、胁痛、呕吐、泄泻。
少阴经气所至引发的病症为疮疡、皮疹、身体发热且恶寒、战栗惊恐迷惑、悲伤嬉笑、胡言乱语、鼻出血及便血。
太阴经气所至引发的病症为水饮停积、痞塞阻隔、胸腹胀满、霍乱吐泻、身体沉重浮肿、肌肉松软按压后不能即时复原。
少阳经气所至引发的病症为喷嚏、呕吐、疮疡、耳鸣、呕吐涌溢、饮食不下、惊恐烦躁、神志昏蒙、视力不明、急性腹泻、重病突然死亡。
阳明经气所至引发的病症为鼻塞喷嚏、皮肤虚浮皲裂、尻部、阴部、大腿、膝盖、小腿及足部的疾病。
太阳经气所至引发的病症为关节屈伸不利、腰痛、睡眠中出汗、痉挛、泄泻不止或二便闭塞。这是六气（风、寒、暑、湿、燥、火）致病的情况。
按《内经》旨意，淫胜郁复（邪气过盛或郁结后的报复性反应）、主客太少（主气客气之间的生克关系），都会导致上述疾病。邪气侵入人体有浅深之分，这取决于人的体质禀赋以及是否注意防范和躲避邪气。
推究根本，人禀受五行之气而生，寿命也随五行之数而尽。如果起居调养得当，能够避开邪气、安护正气，就不会遭受非正常死亡的灾殃。然而，由于七情（喜、怒、忧、思、悲、恐、惊）在内牵制，六气（风、寒、暑、湿、燥、火）在外侵袭，于是各种疾病发作，百病丛生。更何况人们追逐名利，沉迷嗜欲，劳累辛苦，饥渴醉饱无度，冲涉寒暑，冒犯风雨，触犯禁忌，损伤真元灵性。像这样论述起来，早夭短命的原因，难道是命运注定的吗？归根结底是归咎于自己罢了。
《内经》说：“不知道保持精气充盈，不按时调摄精神，只求一时的心意畅快，违背了养生的乐趣，说的就是这种情况。”
大概天之邪气，感伤则损害五脏；水谷的寒热之邪，感伤则损害六腑；燥湿之邪，感伤则损害皮肉筋脉。另外，喜怒过度伤气，寒暑变化伤形。由此可知，疾病产生的变化，也是由自身因素决定的。或者遇到岁运虚弱的年份，失去时令的和顺，遭遇月廓空虚之时，那么邪气就更盛；再次感受邪气，病情就会危重。虽然如此，运气交替临遇，相生相得则和谐，不相得则生病。如果是瘟疫时气，一州一县，无论老少都患病，这确实是运气使然。但如果我人体元气充实，起居有常，动作没有相互冲撞冒犯，即使是瘟疫流行，病情也会轻微。所以圣人拥有养生修真的方法。
有人疑惑天地五运六气与人体的疾病有什么关系。大概是因为人的五脏对应天地的五行。阴阳之气，随着其卷舒、衰旺的变化而变化。王冰认为苍天布散气机，尚且不超出五行范围，人在气中，怎能不应合天道呢？因此随着运气阴阳的盛衰变化，也是理所当然的自然规律。但是因五运六气致病的情况确实很多。又《内经》说：“冬天感受寒邪，春天发生温病；春天感受风邪，夏天发生完谷不化的泄泻；夏天感受暑邪，秋天发生疟疾；秋天感受湿邪，冬天发生咳嗽。”伤害四时的邪气，都能导致疾病。又有四方气候不同，导致的疾病也各异。所以《内经》有“异法方宜”的论述，以了解发病的具体情况。或者某年有病并非由当年的岁气引起，也必须推究其所感的形体症状和脉象，未必完全是运气所致，医生应当明察，以免拘泥于运气学说。
歌诀曰：
厥阴经病见筋脉松弛、收缩、腹部拘急、肢体牵掣、胁痛、呕吐、泄泻。
少阴经病见寒热战栗、皮疹疮疡、惊恐迷惑、悲伤嬉笑、谵语、鼻出血。
太阴经病见水饮停积、胸腹痞满、身体沉重、浮肿、霍乱等症。
少阳经病见喉痹、喷嚏、呕吐、疮疡、耳鸣、呕吐涌溢、惊恐烦躁、抽搐。
急性腹泻、神志昏蒙、视力不明、重病突然死亡。
阳明经病见鼻塞喷嚏、皮肤虚浮皲裂、尻部、阴部、大腿、足部疾病明显。
太阳经病见睡中出汗、屈伸不利、泄泻不止或二便闭塞、腰痛剧烈。
Diagram of the Hand and Foot Meridians
Song of Hand and Foot Meridians:
The Hand Taiyang Small Intestine Meridian pairs with the Foot Taiyang Bladder Meridian; the Hand Yangming Large Intestine Meridian pairs with the Foot Yangming Stomach Meridian.
The Hand Shaoyang Sanjiao (Triple Burner) Meridian pairs with the Foot Shaoyang Gallbladder Meridian; the Hand Taiyin Lung Meridian pairs with the Foot Taiyin Spleen Meridian.
The Hand Shaoyin Heart Meridian pairs with the Foot Shaoyin Kidney Meridian; the Hand Jueyin Pericardium Meridian pairs with the Foot Jueyin Liver Meridian.
Song of Zang-Fu Organs Corresponding to Earthly Branches:
Zi (Rat) corresponds to the Kidney, Wu (Horse) to the Heart, Chen (Dragon) to the Bladder; Chou (Ox) to the Spleen, You (Rooster) to the Large Intestine, Xu (Dog) to the Small Intestine.
Wei (Goat) to the Lung, Si (Snake) to the Liver, Hai (Pig) to the Pericardium; Mao (Rabbit) to the Stomach, the Middle Jiao (Triple Burner) corresponds to Yin (Tiger), and Yin to the Gallbladder.
When Jueyin (Liver/Pericardium) Qi arrives, it manifests as abdominal urgency, flaccidity or contraction/tightness of tendons, pulling pain in the limbs, hypochondriac pain, vomiting, and diarrhea.
When Shaoyin (Heart/Kidney) Qi arrives, it manifests as sores and rashes, fever with aversion to cold, tremors, fear, confusion, sadness, inappropriate laughter, delirium, epistaxis, and bloody stools.
When Taiyin (Spleen/Lung) Qi arrives, it manifests as accumulation of fluid retention, stuffiness and obstruction, fullness in the middle jiao, cholera-like vomiting and diarrhea, heavy body with edema, and muscle flabbiness that does not rebound upon pressure.
When Shaoyang (Gallbladder/Sanjiao) Qi arrives, it manifests as sneezing, vomiting, sores, tinnitus, forceful vomiting with inability to eat, fright and restlessness, mental cloudiness, blurred vision, acute diarrhea, severe illness leading to sudden death.
When Yangming (Stomach/Large Intestine) Qi arrives, it manifests as nasal congestion and sneezing, floating deficiency with skin cracking and peeling, and diseases of the sacrum, yin region, thighs, knees, calves, and feet.
When Taiyang (Bladder/Small Intestine) Qi arrives, it manifests as difficulty in flexion and extension, lower back pain, nocturnal sweating, spasms, uncontrolled diarrhea, or constipation/inability to urinate. These are diseases caused by the Six Qi (Wind, Cold, Summer-heat, Dampness, Dryness, Fire).
According to the principles of the classics, excessive pathogenic factors, stagnation and retaliation, and the interactions between host and guest Qi (whether Shao or Tai) all lead to these ailments. The depth of pathogenic invasion varies, depending on an individual's constitutional endowment and their ability to avoid and shield against pathogens.
Fundamentally, humans are born from the Qi of the Five Elements and their lifespan is determined by the numbers of the Five Elements. If one regulates daily life and nourishes the body, avoiding pathogens and preserving righteous Qi, one will not suffer premature death. However, internal constraints from the Seven Emotions (Joy, Anger, Worry, Thought, Sadness, Fear, Fright) and external invasions by the Six Qi lead to various diseases and hundred illnesses. Furthermore, chasing fame and profit, indulging in desires, overworking, irregular eating and drinking, exposure to extreme temperatures, venturing into wind and rain, violating taboos, and damaging one's vital spirit—considering these factors, is premature death merely a matter of fate? Ultimately, it is attributable to oneself.
The Classics state: "Not knowing how to maintain fullness [of essence], failing to regulate the spirit according to time, seeking only momentary heart-desires, and going against the joys of life—this is what is meant."
Generally, Heavenly pathogenic Qi, when contracted, harms the Five Zang Organs; Cold and Heat from food and water, when contracted, harm the Six Fu Organs; Dryness and Dampness, when contracted, harm the skin, flesh, sinews, and vessels. Moreover, excessive Joy and Anger damage Qi, while Cold and Heat damage the Form. Thus, it is known that the variations in disease generation are also due to oneself. Or, encountering a year of deficient annual luck, losing the harmony of the season, or meeting the emptiness of the moon phase, the pathogenic Qi becomes even stronger; contracting pathogens again leads to critical illness. Nevertheless, when Luck cycles interact, harmony arises from mutual generation and interaction, while disease arises from disharmony. In cases of epidemic seasonal Qi, where an entire province or county falls ill regardless of age or severity, this is indeed due to the movement of Qi. However, if one's True Yuan Qi is substantial, daily routines are regular, and movements do not involve reckless exposure, even during epidemics, the illness will be mild. Therefore, the sages possess methods for health preservation and spiritual cultivation.
Some may wonder what relation there is between the Heaven's Five Movements and Six Qi and human illness. It is because the Five Zang Organs correspond to the Five Elements of Heaven and Earth. The Qi of Yin and Yang changes according to its expansion, contraction, decline, and prosperity. Wang Bing believed that although Heaven distributes Qi, it does not exceed the scope of the Five Elements; since humans exist within this Qi, how could they not correspond to the Way of Heaven? Thus, following the rise and fall of Yin and Yang in Luck is a natural principle. However, many illnesses are indeed induced by the Five Movements and Six Qi. The Classics also state: "Cold contracted in winter leads to warm diseases in spring; Wind contracted in spring leads to undigested diarrhea in summer; Summer-heat contracted in summer leads to malaria in autumn; Dampness contracted in autumn leads to cough in winter." Pathogens affecting the four seasons can all cause disease. Additionally, the Qi of the four directions differs, causing different diseases. Hence, the Classics discuss "Different Methods and Appropriate Prescriptions" to understand the specific conditions of disease onset. Or, if a year has illness not caused by the annual Qi, one must investigate the contracted pathogens, physical signs, symptoms, and pulse conditions; it is not necessarily entirely due to Luck. Physicians must clarify this to avoid being dogmatic about Luck theory.
The Song states:
Jueyin diseases involve tendon flaccidity, contraction, abdominal urgency, limb pulling, hypochondriac pain, vomiting, and diarrhea.
Shaoyin diseases involve chills and fever, tremors, rashes and sores, fright, confusion, sadness, inappropriate laughter, delirium, and epistaxis.
Taiyin diseases involve fluid retention, middle-jiao fullness and obstruction, heavy body, edema, and distinct cholera-like symptoms.
Shaoyang diseases involve throat bi, sneezing, vomiting, sores, tinnitus, forceful vomiting, fright, restlessness, and convulsions.
Acute diarrhea, mental cloudiness, blurred vision, severe illness leading to sudden death.
Yangming diseases involve nasal congestion, sneezing, skin floating and cracking, and clear-cut diseases of the sacrum, yin region, thighs, and feet.
Taiyang diseases involve nocturnal sweating, difficulty in flexion and extension, uncontrolled diarrhea or constipation, and severe lower back pain.