少师问曰：人生而白头，何也?岐伯曰：社日生人，皮毛皆、白，非止髩发之白也。少师曰：何故乎?岐伯曰：社日者，金日也。皮毛须髩皆白者，得金之气也。少师曰：社日非金也，天师谓之金日，此余之未明也。岐伯曰：社本土也，气属金，社日生人犯金之气。金气者，杀气也。少师曰：人犯杀气，宜天矣，何又长年乎?岐伯曰：金中有土，土乃生气也。人肺属金，皮毛亦属金，金之杀气得土则生，逢金则斗。社之金气伐人皮毛，不入人脏腑，故得长年耳。少师曰：社日生人皮毛髩发不尽白者，又何故欤?岐伯曰：生时不同也。少师曰：何时乎?岐伯曰：非己午时，必辰戌丑未时也。少师曰：己午火也，火能制金之气，宜矣。辰戌丑未土也，不助金之气乎?岐伯曰：社本土也，喜生恶泄，得土则生，生则不克矣。少师曰：同是日也，何社日之凶如是乎?岐伯曰：岁月日时俱有神司之，社日之神与人最亲，其性最喜洁也，生产则秽矣。两气相感，儿身受之，非其煞之暴也。少师曰：人生有记，赤如朱，青如靛，黑如锅，白如雪，终身不散，何也?岂亦社日之故乎?岐伯曰：父母交媾，偶犯游神，为神所指，志父母之’过也。少师曰：色不同者，何欤?岐伯曰：随神之气异也。少师曰：记无黄色者，何也?岐伯曰：黄乃正色，人犯正神，不相校也，故亦不相指，不相指，故罔所记耳。
陈远公曰：社日生人，说来有源有委，非孟浪成文者可比。
容成问曰：世有天生男子音声如女子，外势如婴儿，此何故欤?岐伯曰：天厌之也。容成曰：天何以厌之乎?岐伯曰：天地有缺陷，安得人尽皆全乎?容成曰：天未尝厌人，奈何以天厌名之。岐伯曰：天不厌而人必厌也，天人一道，人厌即天厌矣。容成曰：人何不幸成天厌也了岐伯曰：父母之咎也。人道交感，先火动而后水济之，火盛者生子必强，火衰者生子必弱，水盛者生子必肥，水衰者生子必瘦。天厌之人，乃先天之火微也。容成曰：水火衰盛分强弱肥瘦，宜也，不宜外阳之细小。岐伯曰：肾中之火，先天之火，无形之火也。肾中之水，先天之水，无形之水也。火得水而生，水得火而长，言肾内之阴阳也。水长火，则水为火之母；火生水，则火为水之母也。人得水火之气以生身，则水火即人之父母也。天下有形不能生无形也，无形实生有形。外阳之生，实内阳之长也。内阳旺而外阳必伸，内阳旺者得火气之全也。内阳衰矣，外阳亦何得壮大哉？容成曰：火既不全，何以生身乎?岐伯曰：孤阴不生，孤阳不长。天厌之人，但火不全耳，未尝无阴阳也；偏于火者，阳有余而阴不足，偏于水者，阴有余而阳不足也。阳既不足，即不能生厥阴之宗筋，此外阳之所以屈而不伸也，毋论刚大矣。容成曰：善。
陈远公曰：外阳之大小，视水火之偏全，不视阴阳之有无耳。说来可听。
经脉相行篇
雷公问曰：帝问脉行之逆顺若何，余无以奏也。愿天师明教以闻。岐伯曰：十二经脉有自上行下者，有自下行上者，各不同也。雷公曰：请悉言之。岐伯曰：手之三阴从脏走手，手之三阳从手走头，足之三阳从头走足，足之三阴从足走腹，此上下相行之数也。雷公曰：尚未明也。岐伯曰：手之三阴：太阴肺，少阴心，厥阴包络也。手太阴从中府走大指之少商，手少阴从极泉走小指之少冲，手厥阴从天池走中指之中冲。皆从脏走手也。手之三阳：阳明大肠，太阳小肠，少阳三焦也。手阳明从次指商阳走头之迎香，手太阴从小指少泽走头之听宫，手少阳从四指关冲走头之丝竹空，皆从手走头也。足之三阳：太阳膀胱，阳明胃，少阳胆也。足太阳从头睛明走足小指之至阴，足阳明从头头维走足次指之厉兑，足少阳从头前关走四指之窍阴，皆从头走足也。足之三阴；太阴脾，少阴肾，厥阴肝也。足太阴从足大指内侧隐白走腹之大包，足少阴从足心涌泉走腹之俞府，足厥阴从足大指外侧大敦走腹之期门，皆从足走腹也。雷公曰：逆顺若何?岐伯曰：手之阴经，走手为顺，走脏为逆也；手之阳经，走头为顺，走手为逆也；足之阴经，走腹为顺，走足为逆也；足之阳经，走足为顺，走头为逆也。雷公曰：足之三阴，皆走于腹，独少阴之脉下行，何也?岂少阴经易逆难顺乎?岐伯曰：不然，天冲脉者，五藏六腑之海也。五藏六腑皆禀焉。其上者，出于颃颡，渗诸阳，灌诸精，下注少阴之大络，出于气冲，循阴阳内廉入胭中，伏行（骨行）骨内，下至内踝之后，属而别其下者，并由少阴经渗三阴，其在前者，伏行出跗属下，循跗入大指间，渗诸络而温肌肉，故别络邪结则跗上脉不动，不动则厥，厥则足寒矣。此足少阴之脉少异于三阴而走腹则一也。雷公曰：其少异于三阴者为何?岐伯曰：少阴肾经中藏水火，不可不曲折以行，其脉不若肝脾之可直行于腹也。雷公曰：其走腹则一者何?岐伯曰：肾之性喜逆行，故由下而上，盖以逆为顺也。雷公曰；逆行宜病矣。岐伯曰：逆而顺故不病，若顺走是违其性矣，反生病也。雷公曰：当尽奏之，岐伯曰：帝问何以明之?公奏曰：以言导之，切而验之，其髁必动。乃可以验逆顺之行也。雷公曰：谨奉教以闻。
陈远公曰：十二经脉有走手、走足、走头、走腹之异，各讲得凿凿。其讲顺逆不同处，何人敢措一辞。
经脉终始篇
雷公问于岐伯曰：十二经之脉既有终始，《灵》《素》详言之。而走头、走腹、走足、走手之义，尚未明也，愿毕其辞。岐伯曰：手三阳从手走头，足三阳从头走足，乃高之接下也。足三阴从足走腹，手三阴从腹走手，乃卑之趋上也。阴阳无间，故上下相迎，高卑相迓，与昼夜循环同流而不定耳。夫阴阳者，人身’之夫妇也；气血者，人身之阴阳也。夫倡则妇随，气行则血赴，气主煦之，血主濡之。乾作天门，大肠司其事也。巽作地户，胆持其权也。泰居艮，小肠之昌也。否居坤，胃之殃也。雷公曰；善，请言顺逆之别。岐伯曰：足三阴自足走腹，顺也；自腹走足，逆也。足三阳自头走足，顺也；自足走头，逆也。手三阴自藏走手，顺也；自手走藏，逆也。手三阳白手走头，顺也；自头走手，逆也。夫足之三阴从足走腹，惟足少阴肾脉绕而下行，与肝脾直行者，以冲脉与之并行也，是以逆为顺也。
陈远公曰：十二经有头腹手足之殊，有顺中之逆，有逆中之顺，说得更为明白。
经气本标篇
雷公问于岐伯曰：十二经气有标本乎?岐伯曰：有之。雷公曰：请言标本之所在。岐伯曰：足太阳之本在跟以上五寸中，标在两络命门。足少阳之本在窍阴之间，标在窗笼之前。足少阴之本在内踝下三寸中，标在背腧。足厥阴之奉在行间上五寸所，标在背腧。足阳明之本在厉兑，标在人迎，颊挟颃颡。足太阴之本在中封前上四寸中，标在舌本乎。太阳之本在外踝之后，标在命门之上一寸。手少阳之本在小指次指之间上二寸，标在耳后上角下外眦。手阳明之本在肘骨中上至别阳，标在颜下合钳上。手太阴之本在寸口中，标在腋内动脉。手少阴之本在锐骨之端，标在背腧。手心主之本在掌后两筋之间二寸中，标在腋下三寸。此标本之所在也。雷公曰：标本皆可刺乎?岐伯曰：气之标本皆不可刺也。雷公曰；其不可剌，何也?岐伯曰；气各有冲，冲不可刺也，雷公曰：请言气冲。岐伯曰：胃气有冲，腹气有冲，头气有冲，胫气．有冲，皆不可剌也。雷公曰：头之冲何所乎?岐伯曰：头之冲，脑也。雷公曰：胸之冲何所乎?岐伯曰：胸之冲，膺与背腧也。喻亦不可剌也。雷公曰：腹之冲何所乎?岐伯曰：腹之冲，背腧与冲脉及左右之动脉也。雷公曰：胫之冲何所乎?岐伯曰：胫之冲，即脐之气街及承山踝上以下。此皆不可刺也。雷公曰：不可刺止此乎?岐伯曰：大气之抟而不行者，积于胸中，藏于气海，出于肺，循咽喉，呼吸而出入也。是气海犹气街也，应天地之大数，出三入一，皆不可剌也。
陈远公曰：十二经气各有标本，各不可剌。不可刺者，以冲脉之不可剌也。不知冲脉
即不知刺法也。
脏腑阐微篇
雷公问于岐伯曰：脏止五乎?腑止六乎?岐伯曰：脏六腑七也。雷公曰：脏六何以名五也?岐伯曰：心肝脾肺肾五行之正也，故名五脏。胞胎非五行之正也，虽脏不以脏名之。雷公曰：胞胎何以非五脏之正也?岐伯曰：心火也，肝木也，脾土也，肺金也，肾水也，一脏各属一行。胞胎处水火之歧；非正也，故不可称六脏也。雷公曰：肾中有火亦水火之歧也，何肾称脏乎?岐伯曰：肾中之火先天火也，居两肾中而肾专司水；也。胞胎上系心，下连肾，往来心肾，接续于水火之际，可名为火，亦可名为水，非水火之正也。雷公曰：然则胞胎何以为脏乎?岐伯曰：胞胎处水火之两歧，心肾之交，非胞胎之系不能通达上下，宁独妇人有之，男子未尝无也。吾因其两歧，置于五脏之外，非胞胎之不为脏也。雷公曰：男女各有之，亦有异乎?岐伯曰：系同而口异也。男女无此系，则水火不交，受病同也。女系无口，则不能受妊，是胞胎者，生生之机，属阴而藏于阳，非脏而何。雷公曰：胞胎之口又何以异?岐伯；曰：胞胎之系，上出于心之膜膈，下连两肾，此男女之同也。惟女下大而上细，上无口而下有口，故能纳精以受妊。雷公曰：腑七而名六何也?岐伯曰：大小肠、膀胱、胆、胃、三焦、包络，此七腑也。遗包络不称腑者，尊帝耳。雷公曰；包络可遗乎?岐伯曰：不可遗也。包络为脾胃之母，土非火不生。五脏六腑之气咸仰于心君，心火无为，必藉包络有为，往来宣布胃气，能入脾气，能出各脏腑之气，始能变化也。雷公曰：包络既为一腑，奈何尊帝遗之。尊心为君火，称包络为相火，可乎?请登之《外经》咸以为则。
陈远公曰：脏六而言五者，言脏之正也。腑七而言六者，言腑之偏也。举五而略六，非不知胞胎也；举六而略七，非不知包络也。有雷公之间，而胞胎包络昭于古今矣。
考订经脉篇
雷公问于岐伯曰：十二经脉天师详之，而所以往来相通之故，尚来尽也。幸宣明奥义，传诸奕祀可乎?岐伯曰：可，肺属手太阴，太阴者，月之象也，月属金，肺亦属金。肺之脉走于手，故曰手太阴也。起于中焦胃脘之上，胃属土，土能生金，是胃乃肺之母也。下络大肠者，以大肠亦属金，为胃之庶于，而肺为大肠之兄，兄能包弟，足以网罗之也。络即网罗包举之义。循于胃口者，以胃为肺之母，自必游熙于母家，省受胃土之气也。肺脉又上于膈，胃之气多，必分气以给其子，肺得胃母之气，上归肺宫，必由膈而升肺。受胃之气肺自成家，于是由中焦而脉乃行，横出腋下，畏心而不敢犯也。然而肺之系实通于心，以心为肺之君，而肺乃臣也，臣必朝于君，此述职之路也。下循臑内，行少阴心主之前者，又谒相之门也。心主即心包络，为心君之相，包络代君以行事。心克肺金，必借心主之气以相刑。呼吸相通，全在此系之相联也。肺禀天玉之尊，必奉宰辅之令，所以行于少阴心主之前而不敢缓也。自此而下，干肘中乃走于臂，由臂而走于寸口鱼际，皆肺脉相通之道。循鱼际出大指之端，为肺脉之尽。经脉尽，复行，从腕后直出次指内廉，乃旁出之脉也。
雷公曰：脾经若何了岐伯曰：脾乃土脏，其性湿，以足太阴名之。太阴之月，夜照于土，月乃阴象，脾属土，得月之阴气，故以太阴名之。其脉起于足之大指端，故又曰足太阴也。脾脉既起于足下，下必升上，由足大指内侧肉际，过横骨后，上内踝前廉，上踹内，循胫骨后，交出厥阴之前，乃入肝经之路也。夫肝木克脾，宜为脾之所畏，何故脉反通于肝，不知肝虽克土，而木亦能成土，土无木气之通，则土少发生之气，所以畏肝而又未尝不喜肝也。交出足厥阴之前，图合于肝木耳。上膝肢内前廉入腹者，归于睥经之本脏也。盖腹，脾之正宫，睥厉土居于中州，中州为天下之腹，脾乃人一身之腹也。脾与胃为表里，脾内而胃外，脾为胃所包，故络于胃。脾得胃气则脾之气始能上升，故脉亦随之上鬲，趋喉咙而至舌本，以舌本为心之苗，而脾为心之子，子母之气自相通而不隔也。然而舌为心之外窍，非心之内廷也，脾之脉虽至于舌，而终未至于心，故其支又行，借胃之气从胃中中脘之外上鬲，而脉通于膻中之分，上交于手少阴心经，子亲母之象也。
少师问道：人出生时头发就是白色的，这是为什么呢？岐伯回答说：在社日出生的人，皮肤和毛发都是白色的，不仅仅是鬓发变白。少师说：为什么会这样呢？岐伯说：社日是属金的日子。皮肤、胡须和鬓发都变白，是因为得到了金的精气。少师说：社日并非属金，天师您称之为金日，这是我还不明白的地方。岐伯说：社日本质上属土，但气机属金，社日出生的人会受到金气的侵犯。金气，就是肃杀之气。少师说：人如果受到肃杀之气的侵犯，应该夭折才对，为什么反而长寿呢？岐伯说：金中蕴含土，土才是生发之气。人的肺属金，皮肤毛发也属金，金的肃杀之气遇到土就会转化为生机，遇到金则相互争斗。社日的金气只侵袭人的皮肤毛发，不进入人的脏腑，所以能够长寿。少师说：社日出生的人，皮肤、鬓发并不完全变白的，又是什么原因呢？岐伯说：出生的时辰不同。少师说：是什么时辰呢？岐伯说：如果不是己时或午时，就一定是辰、戌、丑、未时。少师说：己时和午时属火，火能克制金气，这很合理。辰、戌、丑、未时属土，难道不助长金气吗？岐伯说：社日本质属土，喜欢生发而厌恶泄耗，得到土气就能生发，生发则不再被克制。少师说：同样是社日出生，为什么社日出生的人如此凶险呢？岐伯说：年、月、日、时都有神灵掌管，社日的神灵与人最亲近，其性情最喜欢洁净，生产则会带来污秽。两种气场相互感应，胎儿身体受到影响，这并不是煞气的猛烈所致。少师说：人生来身上有胎记，红的像朱砂，青的像靛蓝，黑的像锅底，白的像雪，终身不散，这是为什么呢？难道也是社日造成的吗？岐伯说：父母交合时，偶然触犯了游神，被神灵所指认，是父母有过错。少师说：颜色不同的原因是什么呢？岐伯说：随着神灵的气场不同而不同。少师说：为什么没有黄色的胎记呢？岐伯说：黄色是正色，人触犯正神，神灵不会计较，所以也不会指认，既然不指认，也就没有胎记了。
陈远公说：社日出生的人，说法有源流有归宿，不是草率成文的人可以相比的。
容成问道：世上有天生男子声音像女子，外生殖器像婴儿，这是什么原因呢？岐伯说：这是上天厌弃他。容成说：上天为什么要厌弃他呢？岐伯说：天地都有缺陷，怎么可能让人人都完美无缺呢？容成说：上天从未厌弃人，为什么要用“天厌”来命名呢。岐伯说：上天不厌恶，但人一定厌恶，天人道理相通，人厌恶就是上天厌恶。容成说：人怎么不幸成为天厌之人呢？岐伯说：这是父母的过错。人道交感，先火动而后水济之，火旺盛的人生子必然强壮，火衰弱的生必虚弱，水旺盛的生子必然肥胖，水衰弱的生必瘦弱。天厌之人，乃是先天之火微弱。容成说：水火盛衰决定强弱肥瘦，这是合理的，但不应该影响外阳的大小。岐伯说：肾中的火，是先天之火，是无形的火。肾中的水，是先天之水，是无形的水。火得水而生，水得火而长，说的是肾内的阴阳。水长养火，则水为火之母；火滋生水，则火为水之母。人得到水火之气以生成身体，那么水火就是人的父母。天下有形之物不能生无形之物，无形之物实则是生成有形之物的根本。外阳的产生，实际上是内阳生长的结果。内阳旺盛，外阳必然伸展，内阳旺盛是因为得到了完整的火气。内阳衰微，外阳又怎么能壮大呢？容成说：火既然不完整，怎么能生成身体呢？岐伯说：孤阴不生，孤阳不长。天厌之人，只是火不完整罢了，并非没有阴阳；偏于火的，阳有余而阴不足，偏于水的，阴有余而阳不足。阳气既已不足，就不能生发厥阴的宗筋，这就是外阳屈曲不能伸展的原因，更不用说刚强巨大了。容成说：好。
陈远公说：外阳的大小，取决于水火的偏颇与完整，而不在于阴阳的有无。说法值得听取。
经脉相行篇
雷公问道：黄帝问脉运行的逆顺是怎样的，我无法回答。希望天师明示教诲，让我听闻。岐伯说：十二经脉有的自上行下，有的自下行上，各不相同。雷公说：请详细说说。岐伯说：手三阴经从内脏走向手部，手三阳经从手部走向头部，足三阳经从头部走向足部，足三阴经从足部走向腹部，这是上下运行的规律。雷公说：还没明白。岐伯说：手三阴经：太阴肺经，少阴心经，厥阴心包经。手太阴经从中府穴走向大拇指的少商穴，手少阴经从极泉穴走向小指的少冲穴，手厥阴经从天池穴走向中指的中冲穴。都是从内脏走向手部。手三阳经：阳明大肠经，太阳小肠经，少阳三焦经。手阳明经从食指商阳穴走向头部的迎香穴，手太阳经从小指少泽穴走向头部的听宫穴，手少阳经从无名指关冲穴走向头部的丝竹空穴，都是从手部走向头部。足三阳经：太阳膀胱经，阳明胃经，少阳胆经。足太阳经从头部睛明穴走向足小趾的至阴穴，足阳明经从头部头维穴走向足第二趾的厉兑穴，足少阳经从头部前关穴走向第四趾的窍阴穴，都是从头部走向足部。足三阴经：太阴脾经，少阴肾经，厥阴肝经。足太阴经从足大趾内侧隐白穴走向腹部的大包穴，足少阴经从足心涌泉穴走向腹部的俞府穴，足厥阴经从足大趾外侧大敦穴走向腹部的期门穴，都是从足部走向腹部。雷公说：逆顺是怎样的？岐伯说：手的阴经，走向手部为顺，走向内脏为逆；手的阳经，走向头部为顺，走向手部为逆；足的阴经，走向腹部为顺，走向足部为逆；足的阳经，走向足部为顺，走向头部为逆。雷公说：足三阴经都走向腹部，唯独少阴经脉下行，为什么呢？难道少阴经容易逆乱难以顺行吗？岐伯说：不是的，冲脉是五脏六腑的海。五脏六腑都禀受于它。它的上部，出于颃颡（鼻咽部），渗入诸阳经，灌注精气，下部注入少阴经的大络，出于气冲穴，沿着大腿内侧进入腘窝中，伏行于骨骼内部，下行至内踝之后，分支而出。其下行的部分，都由少阴经渗入三阴经，其在前面的部分，伏行出于足背下方，沿着足背进入大脚趾间，渗入各络脉以温养肌肉，所以别络邪气结聚则足背上的脉搏不动，不动则发生厥逆，厥逆则足冷。这是足少阴经脉略异于其他三阴经而走向腹部是一致的。雷公说：它与其他三阴经略有不同的原因是什么？岐伯说：少阴肾经中藏有水火，不能不曲折而行，其脉不像肝脾经那样可以直接直行于腹部。雷公说：它们走向腹部一致的原因是什么？岐伯说：肾的性情喜欢逆行，所以由下而上，这是以逆为顺。雷公说：逆行应该生病啊。岐伯说：逆而顺故不病，如果顺行反而是违背其本性，反而会生病。雷公说：应当全部奏报上去。岐伯说：黄帝问如何证明这一点？雷公奏报说：通过言语引导，切脉验证，脚踝处的脉搏一定会跳动。才可以验证逆顺的运行。雷公说：恭敬地接受教诲并听闻。
陈远公说：十二经脉有走向手、足、头、腹的不同，讲解得确凿无疑。关于顺逆不同的讲解，谁敢插一言。
经脉终始篇
雷公向岐伯问道：十二经的脉既有终始，《灵枢》《素问》中已有详细说明。但走向头、腹、足、手的含义，尚不明白，希望说完这些内容。岐伯说：手三阳经从手走向头，足三阳经从头走向足，这是高位的向下接引。足三阴经从足走向腹，手三阴经从腹走向手，这是低位的趋向上升。阴阳无间，所以上下相遇，高低相迎，如同昼夜循环，流动不止。夫阴阳者，是人身体的夫妇关系；气血者，是人身的阴阳关系。夫唱妇随，气行则血随之，气主温煦，血主濡润。乾卦作天门，大肠主管其事。巽卦作地户，胆主持其权。泰卦居艮位，是小肠昌盛的表现。否卦居坤位，是胃遭受殃祸。雷公说：好，请说说顺逆的区别。岐伯说：足三阴经从足走向腹，是顺；从腹走向足，是逆。足三阳经从头走向足，是顺；从足走向头，是逆。手三阴经从内脏走向手，是顺；从手走向内脏，是逆。手三阳经从手走向头，是顺；从头走向手，是逆。足之三阴经从足走向腹，只有足少阴肾经脉绕道下行，与肝脾经直行者不同，因为冲脉与之并行，所以是以逆为顺。
陈远公说：十二经脉有头、腹、手、足的不同，有顺中之逆，有逆中之顺，说得更加明白。
经气本标篇
雷公向岐伯问道：十二经气有标本吗？岐伯说：有。雷公说：请说说标本的位置。岐伯说：足太阳经的本在脚跟以上五寸处，标在两络命门（眼睛）。足少阳经的本在窍阴穴之间，标在窗笼之前（耳中）。足少阴经的本在内踝下三寸处，标在背部腧穴。足厥阴经的本在行间穴上五寸处，标在背部腧穴。足阳明经的本在厉兑穴，标在人迎穴，颊部挟持颃颡。足太阴经的本在中封穴前上方四寸处，标在舌根。足太阳经的本在外踝之后，标在命门上的一寸。手少阳经的本在小指和次指之间上方二寸处，标在耳后上角下外眦。手阳明经的本在肘骨中上方至别阳穴，标在颜面下方合钳上。手太阴经的本在寸口处，标在腋内动脉。手少阴经的本在锐骨之端，标在背部腧穴。手心主经的本在掌后两筋之间二寸处，标在腋下三寸。这就是标本所在的位置。雷公说：标本都可以针刺吗？岐伯说：气的标本都不可针刺。雷公说：为什么不可刺？岐伯说：气各有冲脉，冲脉不可刺。雷公说：请说说气冲。岐伯说：胃气有冲，腹气有冲，头气有冲，胫气有冲，都不可刺。雷公说：头的冲在哪里？岐伯说：头的冲，是脑。雷公说：胸的冲在哪里？岐伯说：胸的冲，是膺部和背部腧穴。也都不可刺。雷公说：腹的冲在哪里？岐伯说：腹的冲，是背部腧穴、冲脉及左右动脉。雷公说：胫的冲在哪里？岐伯说：胫的冲，就是脐旁的气街及承山穴踝上以下部位。这些都不可刺。雷公说：不可刺的只有这些吗？岐伯说：大气聚集而不运行，积于胸中，藏于气海，出于肺，循咽喉，呼吸出入。这个气海就像气街一样，顺应天地的大数，出三入一，都不可刺。
陈远公说：十二经气各有标本，都不可刺。不可刺的原因，是因为冲脉不可刺。不知道冲脉，就不知道刺法。
脏腑阐微篇
雷公向岐伯问道：脏只有五个吗？腑只有六个吗？岐伯说：脏有六个，腑有七个。雷公说：脏有六个为什么叫五脏？岐伯说：心、肝、脾、肺、肾是五行之正，所以叫五脏。胞胎不属于五行之正，虽然也是脏，但不以脏命名。雷公说：胞胎为什么不是五脏之正？岐伯说：心属火，肝属木，脾属土，肺属金，肾属水，一脏各属一行。胞胎处于水火的分歧之处，不是正的，所以不能称为六脏。雷公说：肾中有火也是水火的分歧，为什么肾被称为脏？岐伯说：肾中的火是先天之火，居于两肾中而肾专门司管水。胞胎上连于心，下连着肾，往来于心肾之间，接续于水火之际，可以名为火，也可以名为水，不是水火之正。雷公说：那么胞胎为什么被称为脏呢？岐伯说：胞胎处于水火的两歧，心肾之交，如果没有胞胎的系带就不能通达上下，不仅是妇女有，男子也未尝没有。我因为它处于两歧，置于五脏之外，并不是胞胎不为脏。雷公说：男女都有，也有区别吗？岐伯说：系带相同而开口不同。男女如果没有这个系带，水火就不相交，患病是一样的。女系带下面大上面细，上面没有口而下面有口，所以能纳精以受孕。雷公说：胞胎的开口为什么不同？岐伯说：胞胎的系带，上出于心的膜膈，下连着两肾，这是男女相同的。只有女性下面大上面细，上面无口而下口有口，所以能纳精受孕。雷公说：腑有七个为什么叫六个？岐伯说：大小肠、膀胱、胆、胃、三焦、包络，这七个腑。遗漏包络不称腑，是为了尊崇君主。雷公说：包络可以遗漏吗？岐伯说：不可以遗漏。包络是脾胃的母亲，土没有火就不能生长。五脏六腑的气都仰仗于心君，心火无为，必须借助包络有为，往来宣布胃气，能入脾气，能出各脏腑之气，才能变化。雷公说：包络既然是一个腑，为何尊崇君主而遗漏它。尊心为君火，称包络为相火，可以吗？请录入《外经》作为准则。
陈远公说：脏有六个却说五个，是说脏之正。腑有七个却说六个，是说腑之偏。举五个而省略六个，不是不知道胞胎；举六个而省略七个，不是不知道包络。有了雷公的提问，而胞胎和包络在古今都昭然若揭了。
考订经脉篇
雷公向岐伯问道：十二经脉天师已经详细论述，但往来相通的缘故，尚未讲尽。希望宣明深奥的道理，传给后代子孙可以吗？岐伯说：可以。肺属手太阴，太阴是月的象征，月属金，肺也属金。肺的脉走向手部，所以叫手太阴。起于中焦胃脘之上，胃属土，土能生金，所以胃是肺的母亲。下络大肠，是因为大肠也属金，是胃的庶子，而肺是大肠的兄长，兄长能包容弟弟，足以网罗它。络就是网罗包举的意思。循行于胃口，是因为胃是肺的母亲，必然要游息于母家，承受胃土之气。肺脉又上于膈，胃气多，必然分气以供给其子，肺得到胃母之气，上归肺宫，必然经过膈而升肺。受胃之气肺自成一家，于是从中焦开始脉乃运行，横出腋下，畏惧心脏而不敢侵犯。然而肺的系带确实通于心，因为心是肺的君主，而肺是臣子，臣子必然朝见君主，这是述职之路。下循手臂内侧，行于少阴心主之前的，又是拜谒宰相之门。心主即心包络，是心君的宰相，包络代君行事。心克肺金，必须借心主之气来相刑。呼吸相通，全在这个系带的相连。肺禀受天玉的尊贵，必须奉宰辅的命令，所以行于少阴心主之前而不敢迟缓。从此往下，经过肘中乃走向手臂，由手臂走向寸口鱼际，都是肺脉相通的道路。循鱼际出大拇指的末端，是肺脉的尽头。经脉尽，复行，从腕后直出食指内侧，是旁出的脉。
雷公说：脾经怎么样？岐伯说：脾是土脏，其性湿，以足太阴命名。太阴之月，夜晚照耀土地，月是阴象，脾属土，得到月的阴气，所以以太阴命名。其脉起于足大趾端，所以又叫足太阴。脾脉既然起于足下，下必升上，由足大趾内侧肉际，过横骨后，上内踝前廉，上小腿肚内，循胫骨后，交出厥阴经之前，是进入肝经的路径。肝木克脾土，应该是脾所畏惧的，为什么脉反通于肝，不知道肝虽克土，而木也能成土，土没有木气的通达，则土缺少生发之气，所以畏惧肝而又未尝不喜欢肝。交出足厥阴经之前，图合于肝木而已。上膝肢内前廉入腹，是归于脾经的本脏。盖腹部，是脾的正宫，脾属土居于中州，中州是天下的腹部，脾是人一身的腹部。脾与胃为表里，脾内而胃外，脾为胃所包，所以络于胃。脾得到胃气则脾之气始能上升，所以脉也随之上膈，趋喉咙而至舌根，以舌根为心之苗，而脾为心之子，子母之气自然相通而不隔阂。然而舌为心之外窍，不是心的内廷，脾之脉虽然至于舌，而最终未至于心，所以其支脉又行，借胃之气从胃中脘之外上膈，而脉通于膻中之分，上交于手少阴心经，是子亲母的象征。
Shao Shi asked, "Why are some people born with white hair?" Qi Bo replied, "Those born on the She day have skin and hair that are all white, not just the sideburns and beard turning white." Shao Shi said, "Why is this so?" Qi Bo said, "The She day belongs to Metal. The whiteness of the skin, beard, and hair is due to receiving the Qi of Metal." Shao Shi said, "The She day is not Metal; you, Heavenly Master, call it a Metal day, which I do not understand." Qi Bo said, "The She day essentially belongs to Earth, but its Qi belongs to Metal. People born on the She day are affected by the Qi of Metal. The Qi of Metal is the Qi of killing (肃杀). Shao Shi said, "If people are affected by the Qi of killing, they should die young, why do they live long?" Qi Bo said, "Metal contains Earth, and Earth is the Qi of life. The human Lung belongs to Metal, and the skin and hair also belong to Metal. When the killing Qi of Metal encounters Earth, it transforms into vitality; when it encounters Metal, they contend. The Metal Qi of the She day only attacks the skin and hair of humans, not entering the Zang-Fu organs, thus allowing for longevity." Shao Shi said, "For those born on the She day whose skin, sideburns, and hair do not turn completely white, what is the reason?" Qi Bo said, "It depends on the time of birth." Shao Shi said, "What time?" Qi Bo said, "If not at Ji or Wu hours, then it must be at Chen, Xu, Chou, or Wei hours." Shao Shi said, "Ji and Wu hours belong to Fire, and Fire can control the Qi of Metal, which makes sense. Do Chen, Xu, Chou, and Wei hours, which belong to Earth, not assist the Qi of Metal?" Qi Bo said, "The She day essentially belongs to Earth, which likes to generate and dislikes draining. Receiving Earth Qi allows for generation, and once generated, it is no longer controlled." Shao Shi said, "Since it is the same day, why is being born on the She day so ominous?" Qi Bo said, "Year, month, day, and hour are all governed by deities. The deity of the She day is closest to humans, and its nature loves cleanliness most. Childbirth brings impurity. The two Qi interact, affecting the fetus's body; this is not due to the violence of the Sha Qi." Shao Shi said, "Some people are born with birthmarks: red like cinnabar, blue like indigo, black like a pot bottom, white like snow, which never fade throughout life. Why is this? Is it also due to the She day?" Qi Bo said, "When parents engage in intercourse, they accidentally offend the wandering Shen (spirit), who points them out as having faults." Shao Shi said, "Why are the colors different?" Qi Bo said, "It varies according to the different Qi of the Shen." Shao Shi said, "Why are there no yellow birthmarks?" Qi Bo said, "Yellow is the correct color. If one offends the Correct Shen, the Shen does not hold a grudge, nor does it point them out. Since it does not point them out, there is no birthmark."
Chen Yuan Gong said: The explanation for people born on the She day has sources and conclusions, unlike hasty writings.
Chapter on Heaven's Dislike and Fire Decline
Rong Cheng asked, "There are men born with voices like women and external genitalia like infants. What is the reason?" Qi Bo said, "Heaven dislikes him." Rong Cheng said, "Why does Heaven dislike him?" Qi Bo said, "Heaven and Earth have defects; how can everyone be perfect?" Rong Cheng said, "Heaven has never disliked humans; why name it 'Heaven's Dislike'?" Qi Bo said, "Heaven may not dislike, but humans certainly do. Heaven and Human follow the same principle; human dislike is Heaven's dislike." Rong Cheng said, "How unfortunate to become someone Heaven dislikes?" Qi Bo said, "It is the fault of the parents. In human interaction, Fire moves first, then Water nourishes it. If Fire is strong, the child will be strong; if Fire is weak, the child will be weak. If Water is strong, the child will be fat; if Water is weak, the child will be thin. Those disliked by Heaven have weak pre-natal Fire." Rong Cheng said, "The strength of Water and Fire determines strength and thinness, which is reasonable, but it should not affect the size of the external Yang." Qi Bo said, "The Fire in the Kidney is pre-natal Fire, formless Fire. The Water in the Kidney is pre-natal Water, formless Water. Fire generates from Water, and Water grows from Fire; this refers to Yin and Yang within the Kidney. When Water nourishes Fire, Water is the mother of Fire; when Fire generates Water, Fire is the mother of Water. Humans receive the Qi of Water and Fire to form the body, so Water and Fire are the parents of humans. Form cannot generate formlessness; formlessness actually generates form. The production of external Yang is actually the growth of internal Yang. If internal Yang is strong, external Yang must extend; internal Yang is strong because it receives complete Fire Qi. If internal Yang declines, how can external Yang grow?" Rong Cheng said, "If Fire is incomplete, how can it generate the body?" Qi Bo said, "Solitary Yin does not generate, solitary Yang does not grow. Those disliked by Heaven only have incomplete Fire, not a lack of Yin and Yang. Those biased towards Fire have excess Yang and insufficient Yin; those biased towards Water have excess Yin and insufficient Yang. Since Yang is insufficient, it cannot generate the Zong Jin (major tendon) of Jue Yin, which is why external Yang is bent and cannot extend, let alone be firm and large." Rong Cheng said, "Good."
Chen Yuan Gong said: The size of external Yang depends on the bias and completeness of Water and Fire, not on the presence or absence of Yin and Yang. The explanation is worth listening to.
Chapter on Meridian Interactions
Lei Gong asked, "The Emperor asked about the reverse and smooth flow of pulse movement, but I could not answer. I hope the Heavenly Master will clearly teach me." Qi Bo said, "The Twelve Meridians vary; some go from upper to lower, others from lower to upper." Lei Gong said, "Please explain thoroughly." Qi Bo said, "The Three Yin Meridians of the Hand go from the Zang organs to the Hand; the Three Yang Meridians of the Hand go from the Hand to the Head; the Three Yang Meridians of the Foot go from the Head to the Foot; the Three Yin Meridians of the Foot go from the Foot to the Abdomen. This is the number of upper and lower interactions." Lei Gong said, "I still do not understand." Qi Bo said, "The Three Yin Meridians of the Hand: Taiyin Lung, Shaoyin Heart, Jueyin Pericardium. Hand Taiyin goes from Zhongfu to Shaoshang on the thumb; Hand Shaoyin goes from Jimquan to Shaochong on the little finger; Hand Jueyin goes from Tianchi to Zhongchong on the middle finger. All go from Zang to Hand. The Three Yang Meridians of the Hand: Yangming Large Intestine, Taiyang Small Intestine, Shaoyang Sanjiao. Hand Yangming goes from Shangyang on the index finger to Yingxiang on the head; Hand Taiyang goes from Shaoze on the little finger to Tinggong on the head; Hand Shaoyang goes from Guanchong on the ring finger to Sizhukong on the head. All go from Hand to Head. The Three Yang Meridians of the Foot: Taiyang Bladder, Yangming Stomach, Shaoyang Gallbladder. Foot Taiyang goes from Jingming on the head to Zhiyin on the little toe; Foot Yangming goes from Touwei on the head to Liding on the second toe; Foot Shaoyang goes from Qiaoyin on the fourth toe. All go from Head to Foot. The Three Yin Meridians of the Foot: Taiyin Spleen, Shaoyin Kidney, Jueyin Liver. Foot Taiyin goes from Yinbai on the big toe to Dabao on the abdomen; Foot Shaoyin goes from Yongquan on the sole to Shufu on the abdomen; Foot Jueyin goes from Dadun on the big toe to Qimen on the abdomen. All go from Foot to Abdomen." Lei Gong said, "What are the reverse and smooth flows?" Qi Bo said, "For Yin meridians of the Hand, going to the Hand is smooth, going to the Zang is reverse; for Yang meridians of the Hand, going to the Head is smooth, going to the Hand is reverse; for Yin meridians of the Foot, going to the Abdomen is smooth, going to the Foot is reverse; for Yang meridians of the Foot, going to the Foot is smooth, going to the Head is reverse." Lei Gong said, "The Three Yin Meridians of the Foot all go to the Abdomen, except for the Shaoyin meridian which goes down. Why? Is the Shaoyin meridian prone to reversal and difficult to flow smoothly?" Qi Bo said, "No. The Chong Mai (Penetrating Vessel) is the Sea of the Five Zang and Six Fu organs. All Zang and Fu organs rely on it. Its upper part emerges from the Hangsang (nasopharynx), seeps into the Yang meridians, and irrigates the essence. Its lower part pours into the large Luo of Shaoyin, emerges from Qichong, follows the inner aspect of Yin and Yang, enters the popliteal fossa, runs hidden inside the bone, descends behind the medial malleolus, and branches. The lower branch merges with the Shaoyin meridian to seep into the Three Yin meridians. The anterior branch runs hidden below the foot, follows the dorsum of the foot, enters between the toes, seeps into the collaterals, and warms the muscles. Thus, if pathogenic factors knot in the collateral vessels, the pulse on the dorsum of the foot becomes immobile; immobility leads to Jue (cold extremities), and Jue leads to cold feet. This is how the Foot Shaoyin meridian differs slightly from the other Three Yin meridians, yet both go to the Abdomen." Lei Gong said, "Why does it differ slightly from the other Three Yin meridians?" Qi Bo said, "The Shaoyin Kidney meridian stores Water and Fire, so it cannot run straight; its course is not as direct as the Liver and Spleen meridians to the Abdomen." Lei Gong said, "Why do they both go to the Abdomen?" Qi Bo said, "The nature of the Kidney likes to move in reverse, so it goes from lower to upper, treating reverse as smooth." Lei Gong said, "Reverse movement should cause disease." Qi Bo said, "Because it is reverse yet smooth, there is no disease. If it moved smoothly, it would violate its nature and cause disease instead." Lei Gong said, "I should report this all." Qi Bo said, "The Emperor asked how to verify this. You should report: By guiding with words and verifying with pulse palpation, the pulse at the ankle will definitely move. Only then can the reverse and smooth flow be verified." Lei Gong said, "I respectfully accept your teaching and listen."
Chen Yuan Gong said: The Twelve Meridians have differences in going to the Hand, Foot, Head, and Abdomen, explained convincingly. Regarding the differences in smooth and reverse flows, who dares to add a word?
Chapter on Meridian Beginnings and Ends
Lei Gong asked Qi Bo, "Although the beginnings and ends of the Twelve Meridians are detailed in the *Ling Shu* and *Su Wen*, the meaning of going to the Head, Abdomen, Foot, and Hand is not yet clear. I wish to hear the complete explanation." Qi Bo said, "The Three Yang Meridians of the Hand go from Hand to Head, and the Three Yang Meridians of the Foot go from Head to Foot; this is the high connecting to the low. The Three Yin Meridians of the Foot go from Foot to Abdomen, and the Three Yin Meridians of the Hand go from Abdomen to Hand; this is the low striving for the high. Yin and Yang are uninterrupted, so upper and lower meet, high and low welcome each other, flowing continuously like day and night without stopping. Yin and Yang are like husband and wife in the human body; Qi and Blood are the Yin and Yang of the human body. As the husband sings, the wife follows; as Qi moves, Blood rushes. Qi provides warmth, Blood provides moisture. Qian represents the Heavenly Gate, managed by the Large Intestine. Xun represents the Earthly Door, controlled by the Gallbladder. Tai resides in Gen, indicating the prosperity of the Small Intestine. Pi resides in Kun, indicating the disaster of the Stomach." Lei Gong said, "Good, please speak of the difference between smooth and reverse." Qi Bo said, "Foot Three Yin from Foot to Abdomen is smooth; from Abdomen to Foot is reverse. Foot Three Yang from Head to Foot is smooth; from Foot to Head is reverse. Hand Three Yin from Zang to Hand is smooth; from Hand to Zang is reverse. Hand Three Yang from Hand to Head is smooth; from Head to Hand is reverse. Among the Foot Three Yin from Foot to Abdomen, only the Foot Shaoyin Kidney meridian winds downwards, differing from the direct paths of the Liver and Spleen meridians because the Chong Mai runs parallel with it, thus treating reverse as smooth."
Chen Yuan Gong said: The Twelve Meridians have distinctions in Head, Abdomen, Hand, and Foot, including smooth within reverse and reverse within smooth, explained even more clearly.
Chapter on Origin and Mark of Meridian Qi
Lei Gong asked Qi Bo, "Do the Twelve Meridians have Ben (Root) and Biao (Mark)?" Qi Bo said, "Yes." Lei Gong said, "Please describe the location of the Ben and Biao." Qi Bo said, "The Ben of Foot Taiyang is five cun above the heel; the Biao is at Liangluo Mingmen (eyes). The Ben of Foot Shaoyang is between Qiaoyin; the Biao is before Chuanglong (ear). The Ben of Foot Shaoyin is three cun below the medial malleolus; the Biao is at the Back-Shu points. The Ben of Foot Jueyin is five cun above Xingjian; the Biao is at the Back-Shu points. The Ben of Foot Yangming is at Liding; the Biao is at Renying, the cheek, and holding the Hangsang. The Ben of Foot Taiyin is four cun anterior-superior to Zhongfeng; the Biao is at the root of the tongue. The Ben of Foot Taiyang is behind the lateral malleolus; the Biao is one cun above Mingmen. The Ben of Hand Shaoyang is two cun superior between the little and index fingers; the Biao is below the outer canthus of the ear posterior superior angle. The Ben of Hand Yangming is in the elbow bone up to Biyang; the Biao is below the face under the clamp. The Ben of Hand Taiyin is at Cun Kou; the Biao is at the arterial pulse in the axilla. The Ben of Hand Shaoyin is at the end of the sharp bone; the Biao is at the Back-Shu points. The Ben of Hand Xinzhui (Pericardium) is two cun between the two tendons at the wrist; the Biao is three cun below the axilla. These are the locations of Ben and Biao." Lei Gong said, "Can Ben and Biao both be needled?" Qi Bo said, "The Ben and Biao of Qi cannot be needled." Lei Gong said, "Why cannot they be needled?" Qi Bo said, "Each Qi has a Chong (surge); the Chong cannot be needled." Lei Gong said, "Please speak of Qi Chong." Qi Bo said, "Stomach Qi has a Chong, Abdominal Qi has a Chong, Head Qi has a Chong, Shin Qi has a Chong; all cannot be needled." Lei Gong said, "Where is the Chong of the Head?" Qi Bo said, "The Chong of the Head is the Brain." Lei Gong said, "Where is the Chong of the Chest?" Qi Bo said, "The Chong of the Chest is the Ying (chest wall) and Back-Shu points. They also cannot be needled." Lei Gong said, "Where is the Chong of the Abdomen?" Qi Bo said, "The Chong of the Abdomen is the Back-Shu points, Chong Mai, and left and right arterial pulses." Lei Gong said, "Where is the Chong of the Shin?" Qi Bo said, "The Chong of the Shin is the Qijie (gas street) around the navel and Chengshan down to the ankle. All these cannot be needled." Lei Gong said, "Are these the only places that cannot be needled?" Qi Bo said, "Great Qi gathers and does not move, accumulating in the chest, stored in the Qi Hai (Sea of Qi), emerging from the Lung, following the throat, entering and exiting with respiration. This Qi Hai is like Qijie, responding to the great numbers of Heaven and Earth, exiting three and entering one; all cannot be needled."
Chen Yuan Gong said: Each of the Twelve Meridians has Ben and Biao, and all cannot be needled. The reason they cannot be needled is because the Chong Mai cannot be needled. Not knowing the Chong Mai means not knowing needle techniques.
Chapter on Elucidating the Subtleties of Zang-Fu
Lei Gong asked Qi Bo, "Are there only five Zang organs? Are there only six Fu organs?" Qi Bo said, "There are six Zang and seven Fu." Lei Gong said, "Why are there six Zang but called Five Zang?" Qi Bo said, "Heart, Liver, Spleen, Lung, and Kidney are the correct elements of the Five Phases, hence called Five Zang. The Bao Tuo (Uterus/Mother Palace) is not a correct element of the Five Phases; although it is a Zang, it is not named as such." Lei Gong said, "Why is the Bao Tuo not a correct Zang?" Qi Bo said, "Heart is Fire, Liver is Wood, Spleen is Earth, Lung is Metal, Kidney is Water; each Zang belongs to one phase. The Bao Tuo lies at the junction of Water and Fire; it is not correct, so it cannot be called the Sixth Zang." Lei Gong said, "The Kidney also contains Fire, which is a junction of Water and Fire, why is the Kidney called a Zang?" Qi Bo said, "The Fire in the Kidney is pre-natal Fire, residing in the two Kidneys while the Kidney specifically manages Water. The Bao Tuo connects upwards to the Heart and downwards to the Kidney, moving between Heart and Kidney, connecting at the junction of Water and Fire. It can be named Fire or Water, but it is not the correct Water and Fire." Lei Gong said, "Then why is the Bao Tuo called a Zang?" Qi Bo said, "The Bao Tuo lies at the dual junction of Water and Fire, the intersection of Heart and Kidney. Without the Bao Tuo's connection, the upper and lower cannot communicate. It exists not only in women but also in men. Because it is at the dual junction, I place it outside the Five Zang; it is not that the Bao Tuo is not a Zang." Lei Gong said, "Both men and women have it; is there a difference?" Qi Bo said, "The connection is the same, but the opening is different. Without this connection, Water and Fire do not intersect, and the diseases are the same. In women, the connection is wide at the bottom and narrow at the top, with no opening at the top and an opening at the bottom, so it can receive essence for pregnancy. The Bao Tuo is the mechanism of life, belonging to Yin but stored in Yang; is it not a Zang?" Lei Gong said, "How is the opening of the Bao Tuo different?" Qi Bo said, "The connection of the Bao Tuo emerges from the diaphragm of the Heart upwards and connects to the two Kidneys downwards; this is common to both sexes. Only in women is it wide below and narrow above, with no opening above and an opening below, enabling it to receive essence for pregnancy." Lei Gong said, "Why are there seven Fu but called six?" Qi Bo said, "Small Intestine, Large Intestine, Bladder, Gallbladder, Stomach, Sanjiao, and Pericardium are these seven Fu. Omitting the Pericardium from the name of Fu is to honor the Emperor." Lei Gong said, "Can the Pericardium be omitted?" Qi Bo said, "It cannot be omitted. The Pericardium is the mother of the Spleen and Stomach; Earth cannot grow without Fire. The Qi of the Five Zang and Six Fu all relies on the Heart Monarch. Heart Fire is non-action (wu-wei); it must rely on the Pericardium for action (you-wei). The Pericardium communicates and announces Stomach Qi, enters Spleen Qi, and exits the Qi of various Zang-Fu organs, enabling transformation." Lei Gong said, "Since the Pericardium is a Fu, why honor the Emperor and omit it? Honoring the Heart as Monarch Fire and calling the Pericardium Minister Fire, is this acceptable? Please record it in the *Wai Jing* as a standard."
Chen Yuan Gong said: Saying there are five Zang when there are six refers to the correct Zang. Saying there are six Fu when there are seven refers to the partial Fu. Mentioning five and omitting six is not ignorance of the Bao Tuo; mentioning six and omitting seven is not ignorance of the Pericardium. With Lei Gong's questions, the Bao Tuo and Pericardium are revealed to past and present generations.
Chapter on Examining Meridians
Lei Gong asked Qi Bo, "The Heavenly Master has detailed the Twelve Meridians, but the reasons for their mutual communication remain未尽 (unfinished). I hope you will clarify the profound principles and pass them to future generations." Qi Bo said, "Yes. The Lung belongs to Hand Taiyin. Taiyin is the image of the Moon; the Moon belongs to Metal, and the Lung also belongs to Metal. The Lung meridian goes to the Hand, hence called Hand Taiyin. It originates from the Middle Jiao above the stomach. The Stomach belongs to Earth, and Earth generates Metal, so the Stomach is the mother of the Lung. It connects downward to the Large Intestine because the Large Intestone also belongs to Metal, being a secondary son of the Stomach, while the Lung is the elder brother of the Large Intestine. The elder brother can encompass the younger brother, sufficient to net it. 'Connect' implies netting and encompassing. It follows the stomach opening because the Stomach is the mother of the Lung, naturally lingering in the mother's home to receive Stomach Earth Qi. The Lung meridian ascends through the Diaphragm. Since Stomach Qi is abundant, it must distribute Qi to its child. The Lung, receiving Qi from the Stomach mother, returns to the Lung palace, necessarily rising through the Diaphragm. Having received Stomach Qi, the Lung establishes itself, and thus the meridian begins to flow from the Middle Jiao, extending horizontally to the armpit, fearing the Heart and daring not to invade. However, the Lung's connection truly communicates with the Heart, as the Heart is the Lord of the Lung, and the Lung is the minister. The minister must pay court to the lord; this is the path of reporting duties. Descending along the inner arm, running anterior to the Shaoyin Heart and Pericardium, is another visit to the minister's gate. The Heart Master is the Pericardium, the minister to the Heart Lord, acting on behalf of the Lord. Heart controls Lung Metal, requiring the Qi of the Heart Master to facilitate this control. Respiration communicates entirely through this connected system. The Lung, inheriting the dignity of Heavenly Jade, must obey the orders of the Chancellor, hence running anterior to the Shaoyin Heart and Pericardium without delay. From here downwards, passing the elbow, it goes to the arm, from the arm to Cun Kou and Yuji, all pathways of Lung meridian communication. Following Yuji, it emerges at the tip of the thumb, the end of the Lung meridian. After the meridian ends, it resumes, going straight from behind the wrist to the inner aspect of the index finger, branching out."
Lei Gong said, "How is the Spleen meridian?" Qi Bo said, "The Spleen is an Earth organ, its nature is dampness, named Foot Taiyin. In the month of Taiyin, the moon shines on the earth at night; the moon is a Yin image, the Spleen belongs to Earth, receiving the Yin Qi of the moon, hence named Taiyin. Its meridian originates from the tip of the big toe, hence also called Foot Taiyin. Since the Spleen meridian originates from the sole, it must ascend from below. From the medial aspect of the big toe, passing behind the transverse bone, ascending anterior to the medial malleolus, up the calf, following the tibia posteriorly, crossing anterior to Jueyin, it enters the Liver meridian pathway. Wood controls Earth, so it should be feared by the Spleen; why does the meridian connect to the Liver? One does not know that although Wood controls Earth, Wood also completes Earth. Without the ventilation of Wood Qi, Earth lacks generating Qi, so it fears the Liver yet does not dislike it. Crossing anterior to Foot Jueyin, it seeks union with Liver Wood. Ascending the anterior-medial knee and thigh into the abdomen, it returns to the original Zang of the Spleen meridian. The abdomen is the main palace of the Spleen; Spleen governs Earth residing in the Central Province. The Central Province is the abdomen of the world, and the Spleen is the abdomen of the human body. The Spleen and Stomach are exterior-interior partners; the Spleen is interior and the Stomach exterior, the Spleen is enveloped by the Stomach, hence connecting to the Stomach. The Spleen receives Stomach Qi, allowing Spleen Qi to rise; thus the meridian also ascends through the Diaphragm, approaches the throat, and reaches the root of the tongue. The root of the tongue is the sprout of the Heart, and the Spleen is the child of the Heart; parent and child Qi naturally communicate without separation. However, the tongue is the external orifice of the Heart, not the inner court. Although the Spleen meridian reaches the tongue, it ultimately does not reach the Heart. Therefore, its branch again travels, borrowing Stomach Qi from outside the Zhongwan of the Stomach, ascending through the Diaphragm, and the meridian communicates with the area of Danzhong, connecting upward to the Hand Shaoyin Heart meridian, the image of the child approaching the mother."