雷公曰：心经若何?岐伯曰：心为火脏，以手少阴名之者，盖心火乃后天也。后天者，有形之火也。星应荧惑，虽属火而实属阴，且脉走于手，故以手少阴名之。他脏腑之脉皆起于手足，心脉独起于心，不与众脉同者，以心为君主，总揽权纲，不寄其任于四末也。心之系，五脏七腑无不相通，尤通者小肠也。小肠为心之表，而心实络于小肠，下通任脉，故任脉即借小肠之气以上通于心，为朝君之象也。心之系又上与肺相通，挟咽喉而入于目，以发其文明之彩也。复从心系上肺，下出腋下，循臑内后廉，行手厥阴经心主之后，下肘，循臂至小指之内出其端，此心脉系之直行也。又由肺曲折而后，并脊直下，与肾相贯串，当命门之中，此心肾既济之路也。夫心为火脏，惧畏水克，何故系通于肾，使肾有路以相犯乎?不知心火与命门之火原不可一日不相通也，心得命门之火则心火有根，心非肾水之滋则心火不旺。盖心火必得肾中水火以相养，是以克为生也。既有肾火肾水之相生，而后心之系各通脏腑，无擀格之忧矣。由是而左通于肝，肝本属木，为生心之母也。心火虽生于命门先天之火，而非后天肝木培之则先天之火气亦不旺，故心之系通于肝者，亦欲得肝木相生之气也。肝气既通，而胆在肝之旁，通肝即通于胆，又势之甚便者，况胆又为心之父，同本之亲尤无阻隔也。由是而通于脾，脾乃心之子也，虽脾土不藉心火之生，然胃为心之爱子，胃土非心火不生，心既生胃，生胃必生脾，此脾胃之系所以相接而无间也。由是而通于肺，火性炎上，而肺叶当之，得母有伤，然而顽金非火不柔，克中亦有生之象，倘肺金无火则金寒水冷，胃与膀胱之化源绝矣，何以温肾而传化于大肠乎。由是而通于心主，心主即膻中包络也，为心君之相臣，奉心君以司化，其出入之经，较五脏六腑更近，真有心喜亦喜，心忧亦忧之象，呼吸相通，代君司化以使令夫三焦，俾上中下之气无不毕达，实心之系通之也。
雷公曰：肾经若何?岐伯曰：肾属水，少阴正水之象。海水者，少阴水也，随月为盈虚，而肾应之。名之为足少阴者，脉起于足少阴之下也，由足心而上，循内踝之后，别入跟中，上膊出腘上股贯脊，乃河车之路，即任督之路也。然俱属于肾，有肾水而河车之路通，无肾水而河车之路塞，有肾水而督脉之路行，无肾水而督脉之路断，是二经之相通相行，全责于肾，故河车之路、督脉之路，即肾经之路也。由是而行于肝，母入于子舍之义也。由是而行于脾，水行于地中之义也。过肝脾二经而络于膀胱者，以肾为膀胱之里，而膀胱为肾之表，膀胱得肾气而始化，正同此路之相通，气得以往来之耳。其络于膀胱也，贯脊会督而还出于脐之前，通任脉始得达于膀胱，虽气化可至，实有经可通而通之也。其直行者，又由肝以入肺，子归母之家也。由肺而上循喉咙，挟舌本而终，是欲朝君先通于喉舌也。夫肾与心虽若相克而实相生，故其系别出而绕于心，又未敢遽朝于心君，注胸之膻中包络而后，肾经之精上奉，化为心之液矣，此君王下取于民之义，亦草野上贡于国之谊也。各脏止有一而肾有二者，两仪之象也。两仪者，日月也。月主阴，日主阳，似肾乃水脏宜应月不宜应日，然而月之中未尝无阳之气，日之中未尝无阴之气，肾配日月正以其中之有阴阳也。阴藏于阳之中，阳隐于阴之内，叠相为用，不啻日月之照临也．盖五脏七腑各有水火，独肾脏之水火处于无形，乃先天之水火，非若各脏腑之水火俱属后天也。夫同是水火，肾独属之先天，实有主以存乎两肾之间也。主者，命门也。命门为小心，若太极之象能生先天之水火，因以生后天之水火也。于是裁成夫五脏七腑，各安于诸宫，享其奠定之福，化生于无穷耳。
雷公曰：肝经若何?岐伯曰：肝属足厥阴。厥阴者，逆阴也，上应雷火。脉起足大指丛毛之际，故以足厥阴名之。雷火皆从地起，腾于天之上，其性急，不可制抑，肝之性亦急，乃阴经中之最逆者，少拂其意，则厥逆而不可止。循跗上上踝，交出太阴脾土之后，上胭内廉，循腹入阴毛中，过阴器，以抵于小腹，虽趋肝之路，亦趋脾之路也。既趋于脾，必趋于胃矣。肝之系既通于脾胃，凡有所逆，必先犯于脾胃矣，亦其途路之熟也。虽然，肝之系通于脾胃，而肝之气必归于本宫，故其系又走于肝叶之中，肝叶之旁有胆附焉，胆为肝之兄，肝为胆之弟，胆不络肝而肝反络胆者，弟强于兄之义也。上贯膈者，趋心之路也。肝性急，宜直走于心之宫矣，乃不直走于心，反走膜鬲，布于胁肋之间者，母慈之义也。慈母怜子必为子多方曲折，以厚其藏，胁肋正心宫之仓库也，然而其性正急，不能久安于胁肋之间，循喉咙之后，上入颃颡，连于目系，上出额间而会督脉于巅项，乃木火升上之路也。其支者，从目系下颊环唇，欲随口舌之窍以泄肝木之郁火也。其支者，又从肝别贯膈，上注肺中，畏肺金之克木，通此经为侦探之途也。
雷公曰：五脏已知其旨矣。请详言七腑。岐伯曰：胃经亦称阳明者，以其脉接大肠手阳明之脉，由鼻额而下走于足也。然而胃经属阳明者，又非同大肠之谓。胃乃多气多血之腑，实有日月并明之象，乃纯阳之腑，主受而又主化也。阳主上升，由额而游行于齿口唇吻，循颐颊耳前而会于额颅，以显其阳之无不到也。其支别者，从颐后下人迎，循喉咙入缺盆，行足少阴之外，下隔通肾与心包之气。盖胃为肾之关，又为心包之用，得气于二经，胃始能蒸腐水谷以化精微也。胃既得二经之气，必归于胃中，故仍属胃也。胃之旁络于脾，胃为脾之夫，脾为胃之妇，脾听胃使，以行其运化者也。其直行者，从缺盆下乳内廉，挟脐而入气街。气街者，气冲之穴也，乃生气之源，探源而后，气充于乳房，始能散布各经络也。其支者，起于胃口，循腹过足少阴肾经之外，本经之里下至气街而合，仍是取气于肾，以助其生气之源也。由是而胃既得气之本，乃可下行，以达于足。从气街而下髀关，抵伏兔，下膝膑，循胫下跗，入中指之内庭而终者，皆胃下达之路也。其支者，从膝之下廉三寸，别入中指之外间，复是旁行之路，正见其多气多血，无往不周也。其支者，别跗上，入大指问，出足厥阴，交于足太阴，避肝木之克，近脾土之气也。
雷公曰：请言三焦之经。岐伯曰；三焦属之手少阳者，以三焦无形，得胆木少阳之气，以生其火而脉起于手之小指次指之端，故以手少阳名之。循手腕出臂贯肘，循层之外，行手太阳之里，手阳明之外，火气欲通于大小肠也。上肩循臂臑，交出足少阳之后，正倚附于胆木以取其木中之火也。下缺盆，由足阳明之外面交会于膻中；之上焦，散布其气而络绕于心包络；之中焦，又下膈入络膀胱以约下焦。若胃若心包络若膀胱，皆三焦之气往?来于上中下之际，故不分属于三经而仍专属于三焦也。然而三焦之气虽往来于上中下之际，使无根以为主，则气亦时聚时散，不可久矣。讵知三焦虽得胆木之气以生，而非命门之火则不长。三焦有命门以为根而后，布气于胃，则胃始有运用之机；布气于心包络，则心包络始有运行之权；布气于膀胱，则膀胱始有运化之柄也。其支者，从膻中而上，出缺盆之外，土项系耳后，直上出耳上角至颛，无非随肾之火气而上行也。其支者，又从耳后入耳中，出耳前，过客主人之穴，交颊至目锐眦，亦火性上炎，随心包之气上行。然目锐眦实系胆经之穴，仍欲依附木气以生火气耳。
雷公曰：请言心主之经。岐伯曰：心主之经即包络之府也，又名膻中。属手厥阴者，以其代君出治，为心君之相臣，臣乃阴象，故属阴。然奉君令以出治，有不敢少安于顷刻，故其性又急，与肝木之性正相同，亦以厥阴名之，因其难顺而易逆也。夫心之脉出于心之本宫，心包络之脉出于胸中，包络在心之外，正在胸之中，是脉出于胸中者，正其脉属于包络之本宫也。各脏腑脉出于外，心与包络脉出于中，是二经较各脏腑最尊也。夫肾系交于心包络，实与肾相接，盖心主之气与肾宫命门之气同气相合，故相亲而不相离也。由是下于膈，历络三焦，以三焦之腑气与命门心主之气彼此实未尝异，所以笼络而相合为一，有表里之名，实无表里也。其支者，循胸中出胁抵腋，循属内行于太阴肺脾少阴心肾之中，取肺肾之气以生心液也。入脉下臂，入掌内，又循中指以出其端。其支者，又由掌中循无名指以出其端，与少阳三焦之脉相交会，正显其同气相亲，表里如一也。夫心主与三焦两经也，必统言其相合者，盖三焦无形。借心主之气相通于上中下之间，故离心主无以见三焦之用，所以必合而言之也。
雷公曰：请言胆经。岐伯曰：胆经属足少阳者，以胆之脉得春木初阳之气，而又下趋于足，故以足少阳名之。然胆之脉虽趋于足，而实起目之锐眦，接手少阳三焦之经也。由目锐眦上抵头角，下耳循颈，行手少阳之脉前，至肩上，交出手少阳之后，以入缺盆之外，无非助三焦之火气也。其支者，从耳后入耳中，出走耳前，至目锐眦之后，虽旁出其支，实亦仍顾三焦之脉也。其支者，别自目外而下大迎，合手少阳三焦，抵于（出页），下颈，复合缺盆，以下胸中，贯膜、膈、心包络，以络于肝，盖心包络乃胆之子，而肝乃胆之弟，故相亲而相近也。第胆虽肝之兄，而附于肝，实为肝之表，而属于胆。肝胆兄弟之分，即表里之别也。胆分肝之气，则胆之汁始旺，胆之气始张，而后可以分气于两胁，出气街，统毛际而横入髀厌之中也。其直者，从缺盆下腋，循胸过季胁，与前之入髀厌者相合，乃下循髀外，行太阳阳明之间，欲窃水土之气以自养也。出膝外廉，下肋骨以直抵绝骨之端，下出外踝，循跗上入小指次指之间，乃其直行之路也。其支者，又别跗上，入大指歧骨内出其端，还贯入爪甲，出三毛，以交于足厥阴之脉，亲肝木之气以自旺，盖阳得阴而生也。
雷公曰：请言膀胱之经。岐伯曰：膀胱之经属足太阳者，盖太阳为巨阳，上应于日，膀胱得日之火气，下走于足，犹太阳火光普照于地也。其脉起目内眦，交手太阳小肠之经，受其火气也。上额交巅，至耳上角，皆火性之炎上也。其直行者，从巅入络脑，还出别下项，循肩膊内挟脊两旁下行，抵于腰，入循膂络肾，盖膀胱为肾之表，故系连于肾，通肾中命门之气，取其气以归膀胱之中，始能气化而出小便也。虽气出于肾经，而其系要不可不属之膀胱也。其支者，从腰中下挟脊以贯臀，入胭中而止，亦借肾气下达之也。其支者，从膊内别行下贯脾膂，下历尻臀，化小便通阴之器而下出也。过髀枢，循髀外下合胭中，下贯于两踹内，出外踝之后，循京骨，至小指外侧，交于足少阴之肾经，亦取肾之气可由下面升，以上化其水也。
雷公曰：请言小肠之经。岐伯曰：小肠之经属手太阳者，以脉起于手之小指，又得心火之气而名之也。夫心火属少阴，得心火之气，宜称阴矣。然而心火居于内者为阴，发于外者为阳，小肠为心之表也，故称阳而不称阴，且其性原眉阳，得太阳之日气，故亦以太阳名之。其脉上腕出踝，循臂出肘，循履行手阳明少阳之外，与太阳胆气相通，欲得金气自寒，欲得木气自生也。交肩上，入缺盆，循肩向腋下行，当膻中而络于心，合君相二火之气也。循咽下膈以抵于胃，虽火能生胃，而小肠主出不主生，何以抵胃，盖受胃之气，运化精微而生糟粕，犹之生胃也。故接胃之气，下行任脉之外，以自归于小肠之正宫，非小肠之属而谁属乎。其支者，从缺盆循颈颊上至目锐眦，入于耳中，此亦火性炎上，欲趋窍而出也。其支者，别循颊上颇，抵鼻至目内；眦，斜络于颧，以交足太阳膀胱之经，盖阳以趋阳之应也。
雷公曰：请言大肠之经。岐伯曰：大肠之经名为手阳明者，以大肠职司传化，有显明昭著之意，阳之象也。夫大肠属金，宜为阴象，不属阴而属阳者，因其主出而不主藏也。起于手大指次指之端，故亦以手名之。循指而入于臂，入肘上臑，上肩下入缺盆而络于肺，以肺之气能包举大肠，而大肠之系亦上络于肺也。大肠得肺气而易于传化，故其气不能久留于膈中，而系亦下膈，直趋大肠以安其传化之职。夫大肠之能开能阖，肾主之，是大肠之气化宜通于肾，何-以大肠之系绝，不与肾会乎。不知肺金之气即肾中水火之气也，肾之气必来于肺中，而肺中之气既降于大肠之内，则肾之气安有不入于大肠之中者乎。不必更有系通肾，而后得其水火之气，始能传化而开合之也。其支者，从缺盆上颈贯颊，入下齿缝中，还出夹两口吻，交于唇中之左右，上挟鼻孔，正显其得肺肾之气，随肺肾之脉而上升之征也。
陈远公曰：十二经脉各说得详尽，不必逐段论之。
包络配腑篇
天老问于岐伯曰：天有六气，化生地之五行，地有五行，化生人之五脏。有五脏之阴，即宜有五腑之阳矣，何以脏止五，腑有七也?岐伯曰：心包络，腑也，性属阴，故与脏气相同，所以分配六腑也。天老曰：心包络既分配腑矣，是心包络即脏也，何不名脏而必别之为腑耶?岐伯曰：心包络，非脏也。天老曰：非
雷公问：心经是怎样的？岐伯说：心是火脏，之所以称为手少阴经，是因为心火属于后天之火。所谓后天，是指有形的火。它对应天上的荧惑星，虽然属性为火，但实质属阴，且经脉行走于手上，所以称为手少阴经。其他脏腑的经脉都起于手足，唯独心脉起于心，不与其他经脉相同，这是因为心为君主之官，总揽权纲，不将职责寄托在四肢末端。心的系连，与五脏七腑没有不相通的，尤其与小肠相通。小肠是心的表里配合器官，心实际上络属于小肠，向下连通任脉，所以任脉借助小肠之气向上通达于心，这象征着百官朝见君主的景象。心的系连又向上与肺相通，挟持咽喉进入眼睛，以显现文明的光彩。再从心系上达于肺，向下出于腋下，沿着上臂内侧后缘，行走在手厥阴心包经之后，下行至肘部，沿着前臂到达小指内侧端而出，这是心脉系连的直行部分。另外由肺部曲折向后，沿着脊柱直下，与肾相贯穿，位于命门之中，这是心肾相交（水火既济）的路径。心作为火脏，畏惧水来克制，为什么系连通于肾，使肾有路径可以侵犯呢？不知道心火与命门之火原本不可一日不相通，心得到命门之火则心火有根，心如果没有肾水的滋润则心火不旺盛。大概心火必须得到肾中水火二气的滋养，这就是所谓的“克”转化为“生”。既然有了肾火肾水的相生关系，那么心的系连通达各脏腑，就没有阻碍的忧虑了。由此向左通于肝，肝本属木，是生心火的母亲。心火虽然生于命门的先天之火，但如果不是后天的肝木培育它，先天的火气也不会旺盛，所以心的系连通于肝，也是想要得到肝木相生之气。肝气既已通畅，而胆在肝的旁边，通肝也就通于胆，这是形势非常便利的事，况且胆又是心的父亲，同源的亲情尤其没有阻隔。由此通于脾，脾是心的儿子，虽然脾土不依赖心火来生成，但是胃是心的爱子，胃土非心火不能生长，心既然生了胃，生胃必然生脾，这就是脾胃系连相接而没有间隙的原因。由此通于肺，火性炎上，而肺叶正当其位，难道不会受伤吗？然而顽金非火不能柔化，克制中也有生的意象，如果肺金没有火，就会金寒水冷，胃和膀胱的化源就断绝了，用什么来温补肾阳并传化于大肠呢？由此通于心主，心主就是膻中包络，是心君的宰相，辅佐心君主持生化，它的出入经脉，比五脏六腑更亲近，真正有心喜亦喜、心忧亦忧的景象，呼吸相通，代君主持生化以使令三焦，使上中下之气无不毕达，这确实是心的系连通达的结果。
雷公问：肾经是怎样的？岐伯说：肾属水，是少阴正水的象征。海水，就是少阴之水，随着月亮盈亏变化，而肾脏与之相应。命名为足少阴经，是因为经脉起于足少阴的下部，从足心向上，沿着内踝后方，分支进入脚跟，上行至小腿肚，出腘窝，沿大腿内侧贯穿脊柱，这是河车的路径，也就是任督二脉的路径。然而这些都归属于肾，有肾水则河车之路通畅，无肾水则河车之路阻塞；有肾水则督脉之路运行，无肾水则督脉之路中断，这两条经的相通运行，全责在于肾，所以河车之路、督脉之路，就是肾经之路。由此而行于肝，这是母入子舍的道理。由此而行于脾，这是水行于地的道理。经过肝脾二经而络属于膀胱，是因为肾为膀胱之里，膀胱为肾之表，膀胱得到肾气才能气化，正如同这条路相通，气得以往来的情况。它络属于膀胱时，贯穿脊柱会合督脉然后返回出于脐前，通达任脉才能到达膀胱，虽然气化可以到达，但实际上是有经脉可通而通达的。它的直行者，又从肝进入肺，这是子归母家的意思。从肺向上循喉咙，挟舌根而终，这是想要朝见君主先通于喉舌。肾与心虽然看似相克实则相生，所以它的系连别出而绕于心，又不敢立即朝见心君，注入胸中的膻中包络之后，肾经的精气上奉，化为心的津液，这是君王向下取利于民的意思，也是民间向上进贡给国家的道义。各脏只有一而肾有两个，这是两仪的象征。两仪就是日月。月主阴，日主阳，似乎肾是水脏应该对应月而不应该对应日，然而月中未尝没有阳气，日中未尝没有阴气，肾配日月正是因为它中间含有阴阳。阴藏于阳之中，阳隐于阴之内，交互为用，不亚于日月的照耀。大概五脏七腑各有水火，唯独肾脏的水火处于无形状态，乃是先天水火，不像其他脏腑的水火都属于后天。同样是水火，唯独肾属于先天，实在有一个主宰存在于两肾之间。这个主宰就是命门。命门是小心，像太极的象征，能生先天水火，进而产生后天水火。于是裁成五脏七腑，各自安处于各自的宫位，享受奠定的福分，化生无穷无尽。
雷公问：肝经是怎样的？岐伯说：肝属足厥阴经。厥阴的意思是逆阴，上应雷火。经脉起于足大趾丛毛之处，所以称为足厥阴经。雷火都从地而起，腾于天之上，其性质急躁，不可抑制，肝的性质也急躁，是阴经中最逆乱的，稍微违背它的意愿，就会厥逆而不可止。沿着足背向上到内踝，交出太阴脾经之后，上行至腘窝内侧，沿着腹部进入阴毛中，经过生殖器，抵于小腹，这虽然是趋向肝的路径，也是趋向脾的路径。既然趋向于脾，必然会趋向于胃。肝的系连既通于脾胃，凡有所逆乱，必定先侵犯脾胃，这也是因为路途熟悉的原因。虽然肝的系连通于脾胃，但肝之气必须归于本宫，所以它的系连又走于肝叶之中，肝叶旁边附有胆，胆是肝的兄长，肝是胆的弟弟，胆不络肝而肝反络胆，这是弟弟强于兄长的意义。向上贯穿膈肌，是趋向心的路径。肝性急躁，应该直走于心之宫位，却不直走于心，反而走膜膈，散布于胁肋之间，这是母亲慈爱的意义。慈母怜惜儿子必定为儿子多方曲折，以丰厚他的储藏，胁肋正是心宫的仓库。然而肝的性质确实急躁，不能在胁肋之间长久安居，沿着喉咙之后，上行入颃颡（鼻咽部），连于目系，上行出于额间并与督脉会合于头顶项部，这是木火升上的路径。它的支脉，从目系下行至面颊环绕口唇，想要随口舌之窍以宣泄肝木的郁火。另一支脉，又从肝别出贯穿膈肌，上行注入肺中，因为畏惧肺金克制肝木，通过这条经作为侦探的途径。
雷公说：五脏我已经知道了旨意。请详细说说七腑。岐伯说：胃经也称为阳明经，是因为它的经脉承接大肠手阳明经的脉气，由鼻额向下行走于足。然而胃经属于阳明，又不等同于大肠所说的阳明。胃是多气多血的腑，实在有日月并明的象征，是纯阳之腑，主受纳又主腐熟消化。阳主上升，由额部游行于齿、口、唇吻，循着颐颊耳前而会合于额颅，以显示其阳气无所不到。它的支脉，从颐后下行至人迎穴，循喉咙进入缺盆，行于足少阴经之外，向下隔过膈肌通达肾与心包的气。大概胃是肾的关隘，又是心包的作用，得到这两经的气，胃才能蒸腐水谷以化生精微。胃既然得到了这两经的气，必定归于胃中，所以仍属于胃。胃的旁边络属于脾，胃是脾的丈夫，脾是胃的妻子，脾听从胃的驱使，以执行运化的功能。它的直行者，从缺盆向下至乳内廉，挟脐而入气街穴。气街就是气冲穴，是生气的源头，探求源头之后，气充于乳房，才能散布到各经络。它的支脉，起于胃口，循腹过足少阴肾经之外，在本经之里下行至气街而汇合，仍然是取气于肾，以助其生气的源头。由此胃既然得到了气的根本，才可以下行，以到达足部。从气街向下至髀关，抵伏兔穴，下至膝膑，循胫骨下至足背，入中指内庭穴而终结，都是胃下达的路径。它的支脉，从膝下外侧三寸处，别入中指外侧间隙，又是旁行的路径，正见到它多气多血，无处不到的特点。它的支脉，别出于足背上，入大趾间隙，出于足厥阴经，交于足太阴经，避开肝木的克制，接近脾土之气。
雷公说：请说说三焦的经脉。岐伯说：三焦属于手少阳经，因为三焦无形，得胆木少阳之气，以生其火，且脉起于手小指次指（无名指）的末端，所以称为手少阳经。循手腕出臂贯肘，循臂外侧，行于手太阳经里，手阳明经外，火气欲通于大小肠。上肩循臂臑，交出足少阳经之后，正倚附于胆木以取其木中之火。下缺盆，由足阳明经外面交会于膻中；之上焦，散布其气而络绕于心包络；之中焦，又下膈入络膀胱以约束下焦。若胃、若心包络、若膀胱，都是三焦之气往来于上中下之际，所以不分属于三经而仍专属于三焦。然而三焦之气虽然往来于上中下之际，假使没有根作为主宰，那么气也会时而聚散，不能持久。岂知三焦虽然得胆木之气以生发，但如果没有命门之火就不会生长。三焦有命门作为根后，布气于胃，则胃始有运用之机；布气于心包络，则心包络始有运行之权；布气于膀胱，则膀胱始有运化之柄。它的支脉，从膻中而上，出缺盆之外，至颈项系耳后，直上出耳上角至额角，无非是随肾之火气而上行。它的支脉，又从耳后入耳中，出耳前，过客主人穴，交颊至目锐眦，也是火性上炎，随心包之气上行。然而目锐眦实系胆经的穴位，仍然想要依附木气以生火气。
雷公说：请说说心主经。岐伯说：心主经就是包络之府，又名膻中。属于手厥阴经，因为它代君出治，是心君的宰相，臣属乃阴象，所以属阴。然而奉君令而出治，不敢片刻安宁，所以它的性质又急躁，与肝木的性质正相同，也以厥阴命名，因为它难以顺从而容易逆乱。心的脉出于心的本宫，心包络的脉出于胸中，包络在心之外，正在胸之中，所以说脉出于胸中，正是它的脉属于包络的本宫。各脏腑脉出于外，心与包络脉出于中，这两经比各脏腑最尊贵。肾系交于心包络，实在与肾相接，大概心主之气与肾宫命门之气同气相合，所以相亲而不相离。由此下于膈，历络三焦，因为三焦的腑气与命门心主之气彼此其实未曾不同，所以笼络而相合为一，虽有表里之名，实则无表里之分。它的支脉，循胸中出胁抵腋，循臂内行于太阴肺脾少阴心肾之中，取肺肾之气以生心液。入脉下臂，入掌内，又循中指以出其端。它的支脉，又从掌中循无名指以出其端，与少阳三焦之脉相交会，正显其同气相亲，表里如一。心主与三焦两经，必统言其相合，大概三焦无形，借心主之气相通于上中下之间，所以离心主无以见三焦之用，所以必合而言之。
雷公说：请说说胆经。岐伯说：胆经属足少阳经，因为胆的脉得春木初阳之气，而又下趋于足，所以称为足少阳经。然而胆的脉虽趋于足，而实际起于目锐眦，接手少阳三焦经。由目锐眦上抵头角，下耳循颈，行于手少阳经脉前，至肩上，交出手少阳经之后，以入缺盆之外，无非是助三焦的火气。它的支脉，从耳后入耳中，出走耳前，至目锐眦之后，虽然旁出其支，实则仍顾盼三焦的脉。它的支脉，别自目外而下大迎，合手少阳三焦，抵于面部，下颈，复合缺盆，以下胸中，贯膜、膈、心包络，以络于肝，盖心包络是胆的儿子，而肝是胆的弟弟，所以相亲而相近。只是胆虽是肝的兄长，而附于肝，实为肝之表，而属于胆。肝胆兄弟之分，即表里之别。胆分肝之气，则胆之汁始旺，胆之气始张，而后可以分气于两胁，出气街，统毛际而横入髀厌之中。它的直行者，从缺盆下腋，循胸过季胁，与前之入髀厌者相合，乃下循髀外，行于太阳阳明之间，想要窃取水土之气以自养。出膝外廉，下肋骨以直抵绝骨之端，下出外踝，循足背入小指次指之间，是其直行之路。它的支脉，又别出于足背上，入大趾歧骨内出其端，还贯入爪甲，出三毛，以交于足厥阴之脉，亲肝木之气以自旺，盖阳得阴而生。
雷公说：请说说膀胱经。岐伯说：膀胱经属足太阳经，大概太阳为巨阳，上应于日，膀胱得日之火气，下走于足，犹如太阳火光普照于地。其脉起于目内眦，交手太阳小肠经，受其火气。上额交巅，至耳上角，都是火性炎上的表现。它的直行者，从巅入络脑，还出别下项，循肩膊内挟脊两旁下行，抵于腰，入循膂络肾，大概膀胱为肾之表，所以系连于肾，通肾中命门之气，取其气以归膀胱之中，始能气化而出小便。虽然气出于肾经，而其系要不可不属之膀胱。它的支脉，从腰中下挟脊以贯臀，入腘中而止，也是借肾气下达。它的支脉，从膊内别行下贯脾膂，下历尻臀，化小便通阴器而下出。过髀枢，循髀外下合腘中，下贯于两小腿肚内，出外踝之后，循京骨，至小指外侧，交于足少阴之肾经，也是取肾之气可由下面升，以上化其水。
雷公说：请说说小肠经。岐伯说：小肠经属手太阳经，因为脉起于手小指，又得心火之气而得名。心火属少阴，得心火之气，宜称阴。然而心火居于内者为阴，发于外者为阳，小肠为心之表，故称阳而不称阴，且其性质原属阳，得太阳之日气，故也以太阳名之。其脉上腕出踝，循臂出肘，循履行手阳明少阳之外，与太阳胆气相通，想要得金气以自寒，想要得木气以自生。交肩上，入缺盆，循肩向腋下行，当膻中而络于心，合君相二火之气。循咽下膈以抵于胃，虽然火能生胃，而小肠主出不主生，何以抵胃，大概受胃之气，运化精微而生糟粕，犹如生胃。所以接胃之气，下行任脉之外，以自归于小肠的正宫，如果不是小肠所属还有谁属呢？它的支脉，从缺盆循颈颊上至目锐眦，入于耳中，这也是火性炎上，想要趋窍而出。它的支脉，别循颊上颏，抵鼻至目内眦，斜络于颧，以交足太阳膀胱经，大概是阳以趋阳的应验。
雷公说：请说说大肠经。岐伯说：大肠经名为手阳明经，因为大肠职司传化，有显明昭著之意，是阳的象征。大肠属金，宜为阴象，不属阴而属阳，是因为它主出而不主藏。起于手大指次指（食指）的末端，所以也以手名之。循指而入于臂，入肘上臑，上肩下入缺盆而络于肺，因为肺之气能包举大肠，而大肠的系也上络于肺。大肠得肺气而易于传化，所以其气不能久留于膈中，而系也下膈，直趋大肠以安其传化之职。大肠的开阖，由肾主之，是大肠的气化宜通于肾，为什么大肠的系绝，不与肾会合呢？不知道肺金之气即肾中水火之气，肾之气必来于肺中，而肺中之气既降于大肠之内，则肾之气安有不入于大肠之中的呢？不必更有系通肾，而后得其水火之气，始能传化而开合。它的支脉，从缺盆上颈贯颊，入下齿缝中，还出夹两口吻，交于唇中之左右，上挟鼻孔，正显其得肺肾之气，随肺肾之脉而上升的迹象。
陈远公说：十二经脉各说得详尽，不必逐段论之。
包络配腑篇
天老问岐伯说：天有六气，化生地之五行，地有五行，化生人之五脏。有五脏之阴，即宜有五腑之阳了，为什么脏只有五，腑却有七个？岐伯说：心包络是腑，性质属阴，所以与脏气相同，因此分配在六腑中。天老说：心包络既然分配为腑了，那么心包络就是脏了，为什么不名叫脏而一定要别之为腑呢？岐伯说：心包络，不是脏。天老说：不是……
Lei Gong asked: What is the Heart Meridian? Qi Bo replied: The Heart is a Fire Zang organ. It is named the Hand Shaoyin Meridian because Heart Fire belongs to Post-Heaven Fire. Post-Heaven refers to tangible fire. It corresponds to the planet Mars (Yinghuo) in the heavens; although its attribute is Fire, its substance is Yin, and its meridian travels on the hand, hence it is named the Hand Shaoyin Meridian. The meridians of other Zang-Fu organs all originate from the hands or feet, but the Heart meridian originates solely from the Heart, differing from other meridians, because the Heart is the Sovereign Monarch, overseeing all authority and principles, and does not entrust its functions to the four extremities. The connections of the Heart are interlinked with all Five Zang and Seven Fu organs, particularly with the Small Intestine. The Small Intestine is the exterior counterpart of the Heart, and the Heart actually connects to the Small Intestine, extending downward to connect with the Ren Mai (Conception Vessel). Thus, the Ren Mai borrows the Qi of the Small Intestine to ascend and reach the Heart, symbolizing the gathering of officials to pay homage to the monarch. The connections of the Heart also extend upward to communicate with the Lung, flanking the throat and entering the eyes to manifest the brilliance of civilization. From the Heart connection, it ascends to the Lung, exits below the axilla, follows the posterior medial aspect of the upper arm, runs behind the Pericardium Meridian of Hand-Jueyin, descends to the elbow, follows the forearm to the tip of the little finger, emerging at its end; this is the direct path of the Heart meridian system. Additionally, from the Lung, it curves backward, descends straight along the spine, penetrates through the Kidney, located in the area of Mingmen (Gate of Life); this is the pathway for the mutual interaction of Heart and Kidney (Heart-Kidney Non-interaction/Ji Ji). As a Fire Zang organ, the Heart fears being overcome by Water, so why does its connection extend to the Kidney, allowing the Kidney a path to encroach upon it? One must understand that Heart Fire and Mingmen Fire must be connected without fail even for a day. When the Heart receives Mingmen Fire, Heart Fire has its root; if the Heart does not receive nourishment from Kidney Water, Heart Fire will not flourish. Essentially, Heart Fire must be nourished by the Water and Fire within the Kidney; thus, overcoming transforms into generating. With the mutual generation of Kidney Fire and Kidney Water established, the Heart's connections can reach various Zang-Fu organs without obstruction. From here, it extends to the left to connect with the Liver. The Liver belongs to Wood and is the mother generating Heart Fire. Although Heart Fire is born from the Pre-Heaven Fire of Mingmen, without the cultivation of Post-Heaven Liver Wood, the Pre-Heaven Fire Qi would not flourish. Therefore, the Heart's connection to the Liver seeks the Qi of mutual generation from Liver Wood. Once Liver Qi is unobstructed, since the Gallbladder is beside the Liver, connecting to the Liver naturally connects to the Gallbladder, which is highly convenient. Moreover, the Gallbladder is the father of the Heart, sharing the same origin, leaving no barriers. From here, it connects to the Spleen. The Spleen is the child of the Heart. Although Spleen Earth does not rely on Heart Fire for generation, the Stomach is the beloved son of the Heart; Stomach Earth cannot grow without Heart Fire. Since the Heart generates the Stomach, generating the Stomach necessarily generates the Spleen; this is why the connections of the Spleen and Stomach are linked without gap. From here, it connects to the Lung. Fire nature tends to blaze upward, and the Lung lobes stand directly in its path; could there not be injury? However, stubborn Metal requires Fire to become pliable; within overcoming, there is also an image of generation. If Lung Metal lacks Fire, it becomes cold Metal and cold Water, severing the source of transformation for the Stomach and Bladder. How then can it warm the Kidney and transmit transformations to the Large Intestine? From here, it connects to the Heart Master (Xin Zhu). The Heart Master is the Pericardium (Tan Zhong Bao Luo), the minister assistant to the Heart Sovereign, assisting the Sovereign in managing transformations. Its entering and exiting meridians are closer than those of the Five Zang and Six Fu organs, truly embodying the sentiment "when the Heart rejoices, it rejoices; when the Heart worries, it worries." Breathing communicates, acting as the sovereign's proxy to command the San Jiao (Triple Burner), ensuring Qi reaches everywhere in the Upper, Middle, and Lower Jiao. This is indeed the result of the Heart's connections reaching out.
Lei Gong asked: What is the Kidney Meridian? Qi Bo replied: The Kidney belongs to Water, representing the correct Water image of Shaoyin. Seawater is the water of Shaoyin, waxing and waning with the moon, to which the Kidney responds. It is named the Foot Shaoyin Meridian because the pulse originates from the lower part of the Foot Shaoyin, ascending from the sole of the foot, following the posterior aspect of the medial malleolus, branching into the heel, ascending to the popliteal fossa, exiting the thigh, and penetrating the spine. This is the path of He Che (River Cart), which is also the path of the Ren and Du vessels. However, all belong to the Kidney; with Kidney Water, the He Che path is open, without Kidney Water, it is blocked; with Kidney Water, the Du vessel path operates, without Kidney Water, it is severed. The mutual connection and operation of these two meridians depend entirely on the Kidney; thus, the He Che path and Du vessel path are the Kidney Meridian path. From here, it travels to the Liver, following the principle of the mother entering the son's residence. From here, it travels to the Spleen, following the principle of water flowing through the earth. Passing through the Liver and Spleen meridians, it connects to the Bladder, because the Kidney is the interior of the Bladder, and the Bladder is the exterior of the Kidney. The Bladder undergoes transformation only after receiving Kidney Qi, just as this path allows for mutual connection and Qi exchange. When connecting to the Bladder, it penetrates the spine, meets the Du vessel, returns to emerge anterior to the umbilicus, and reaches the Bladder only after communicating with the Ren Mai. Although Qi transformation can reach there, it is actually conducted through meridian pathways. Its direct path enters the Lung from the Liver, returning to the mother's home. Ascending from the Lung, it follows the throat, flanks the base of the tongue, and terminates; this is to approach the Sovereign by first communicating through the throat and tongue. Although the Kidney and Heart seem to overcome each other, they actually generate each other. Thus, its connection branches out and winds around the Heart, yet dares not immediately approach the Heart Sovereign. Instead, it pours into the Tan Zhong Pericardium in the chest; afterward, the essence of the Kidney Meridian is offered upward, transforming into the fluid of the Heart. This is the meaning of the Sovereign taking from the people below, and the commoners offering tribute to the state above. Each Zang organ exists singly, but the Kidney exists in pairs, reflecting the image of Liang Yi (Two Powers). Liang Yi refers to the Sun and Moon. The Moon governs Yin, the Sun governs Yang. It seems the Kidney, being a Water Zang, should correspond to the Moon rather than the Sun. However, the Moon contains Yang Qi, and the Sun contains Yin Qi. The Kidney pairing with Sun and Moon is precisely because it contains both Yin and Yang within. Yin hides within Yang, Yang conceals within Yin, interacting and utilizing each other, comparable to the illumination of Sun and Moon. Generally, Five Zang and Seven Fu organs each possess Water and Fire, but only the Kidney's Water and Fire exist in a formless state, constituting Pre-Heaven Water and Fire, unlike the Water and Fire of other Zang-Fu organs which belong to Post-Heaven. Among these Water and Fires, only the Kidney belongs to Pre-Heaven, and there is truly a master residing between the two Kidneys. This master is Mingmen (Gate of Life). Mingmen is the "Small Heart," resembling the Taiji (Supreme Ultimate), capable of generating Pre-Heaven Water and Fire, thereby generating Post-Heaven Water and Fire. Consequently, it shapes the Five Zang and Seven Fu, allowing each to rest securely in its palace, enjoying the blessings of stability, and undergoing endless transformation.
Lei Gong asked: What is the Liver Meridian? Qi Bo replied: The Liver belongs to the Foot Jueyin Meridian. Jueyin means "Reverse Yin," corresponding to Thunder and Fire above. The pulse originates at the tufted hair of the big toe, hence named Foot Jueyin. Thunder and Fire rise from the earth and soar above the sky; their nature is urgent and uncontrollable. The nature of the Liver is also urgent; it is the most rebellious among Yin meridians. If slightly thwarted, it becomes rebellious and unstoppable. Following the dorsum of the foot upward to the ankle, crossing behind the Taiyin Spleen meridian, ascending to the medial aspect of the popliteal fossa, following the abdomen into the pubic region, passing the genitalia, and reaching the lower abdomen; this is both the path to the Liver and the path to the Spleen. Since it trends toward the Spleen, it must trend toward the Stomach. Once the Liver's connections communicate with the Spleen and Stomach, any rebellion will first attack the Spleen and Stomach, due to familiarity with the route. Although the Liver's connections communicate with the Spleen and Stomach, Liver Qi must return to its own palace. Thus, its connections also travel within the liver lobes. Beside the liver lobes attaches the Gallbladder; the Gallbladder is the elder brother, the Liver is the younger brother. The Gallbladder does not connect to the Liver, but the Liver connects to the Gallbladder, signifying the younger brother being stronger than the elder. Ascending through the diaphragm is the path to the Heart. The Liver's nature is urgent, so it should go straight to the Heart's palace, yet it does not go straight but instead traverses the membranes and diaphragm, spreading between the hypochondrium and ribs; this is the meaning of maternal compassion. A compassionate mother provides many detours for her son to enrich his storage; the hypochondrium and ribs are indeed the warehouse of the Heart's palace. However, its nature is truly urgent and cannot remain long in the hypochondrium. It follows the posterior aspect of the throat, ascends to the nasopharynx (Hangsang), connects to the eye system, ascends to the forehead, and meets the Du vessel at the vertex; this is the path of Wood and Fire ascending. Its branch descends from the eye system to the cheek, circling the lips, seeking to vent the stagnant Fire of Liver Wood through the orifices of the mouth and tongue. Another branch diverges from the Liver, pierces the diaphragm, and ascends to inject into the Lung, fearing the metal of the Lung overcoming Wood; this meridian serves as a reconnaissance route.
Lei Gong said: I have understood the purport of the Five Zang organs. Please speak in detail about the Seven Fu organs. Qi Bo said: The Stomach Meridian is also called the Yangming Meridian because its pulse connects with the Large Intestine Hand-Yangming Meridian, descending from the nose and forehead to the foot. However, the Stomach Meridian belonging to Yangming is not the same as what is meant by the Large Intestine's Yangming. The Stomach is a Fu organ abundant in Qi and Blood, possessing the image of the sun and moon shining together; it is a Pure Yang Fu organ, governing reception and digestion. Yang governs ascent; traveling from the forehead, it moves through the teeth, mouth, and lips, following the chin, cheeks, and anterior to the ear to meet at the frontal skull, demonstrating that its Yang Qi reaches everywhere. Its branch descends from behind the chin to the Yingxue point, follows the throat into the Supraclavicular Fossa (Quepen), runs outside the Foot-Shaoyin Meridian, passes through the diaphragm to communicate with the Qi of the Kidney and Pericardium. The Stomach is the gate of the Kidney and the function of the Pericardium; receiving Qi from these two meridians enables the Stomach to steam and rot food grains to transform them into fine essences. Having received Qi from these two meridians, it must return to the Stomach, hence it still belongs to the Stomach. The Stomach connects laterally to the Spleen; the Stomach is the husband of the Spleen, the Spleen is the wife; the Spleen obeys the Stomach's commands to perform transportation and transformation. Its direct path descends from the Supraclavicular Fossa to the medial aspect of the breast, flanks the umbilicus, and enters the Qijie acupoint. Qijie is the Qichong acupoint, the source of generating Qi; exploring the source fills the breasts with Qi, enabling distribution to various meridians. Its branch originates from the stomach opening, follows the abdomen outside the Foot-Shaoyin Kidney Meridian, inside the main meridian, descends to merge at Qijie, still drawing Qi from the Kidney to assist the source of generating Qi. Thus, having obtained the root of Qi, the Stomach can descend to reach the foot. Descending from Qijie to Biguan, reaching Futu, down to the kneecap, following the tibia to the dorsum of the foot, entering Neiting of the middle toe and ending; these are all paths for the Stomach to descend. Its branch, from three cun below the lateral knee, diverges into the space between the toes of the middle toe, another lateral path, showing its abundance of Qi and Blood, reaching everywhere. Its branch, diverging from the dorsum of the foot, enters the space between the big toes, emerges from the Foot-Jueyin Meridian, intersects with the Foot-Taiyin Meridian, avoiding the overcoming of Liver Wood, approaching the Qi of Spleen Earth.
Lei Gong said: Please speak of the San Jiao (Triple Burner) meridian. Qi Bo said: The San Jiao belongs to the Hand-Shaoyang Meridian because the San Jiao is formless, deriving its Fire from the Shaoyang Wood Qi of the Gallbladder, and its pulse originates at the tip of the fourth finger (ring finger) of the hand, hence named Hand-Shaoyang. Following the wrist, exiting the arm, piercing the elbow, running along the outer layer of the arm, inside the Hand-Taiyang Meridian, and outside the Hand-Yangming Meridian, the Fire Qi desires to communicate with the Large and Small Intestines. Ascending the shoulder, following the upper arm, crossing behind the Foot-Shaoyang Meridian, leaning against the Gallbladder Wood to extract Fire from within the Wood. Descending to the Supraclavicular Fossa, meeting externally to the Foot-Yangming Meridian at the Tan Zhong; the Upper Jiao scatters its Qi and connects around the Pericardium; the Middle Jiao passes through the diaphragm to connect with the Bladder, regulating the Lower Jiao. Whether Stomach, Pericardium, or Bladder, these are where San Jiao Qi comes and goes between the Upper, Middle, and Lower Jiao; thus, it is not assigned to the three meridians but exclusively belongs to the San Jiao. However, although San Jiao Qi moves between the Upper, Middle, and Lower Jiao, if it lacks a root as a master, the Qi will gather and scatter intermittently and cannot last long. Who knows that although San Jiao derives Qi from Gallbladder Wood to generate, without Mingmen Fire it will not grow. Once San Jiao has Mingmen as its root, distributing Qi to the Stomach gives the Stomach the mechanism of operation; distributing Qi to the Pericardium gives the Pericardium the power of movement; distributing Qi to the Bladder gives the Bladder the handle of transformation. Its branch ascends from Tan Zhong, exits the Supraclavicular Fossa, reaches the neck, ties behind the ear, goes straight up to the upper angle of the ear to the temple; this is none other than ascending with the Fire Qi of the Kidney. Another branch enters the ear from behind the ear, exits anterior to the ear, passes the Zhusanli acupoint (Zhu Ren/Zhu Jun - note: text says 'Ke Zhu Ren', likely referring to an ear point like Tinghui or similar, WHO standard might vary, keeping literal 'Guest Master' or specific point if known, here 'Zhu Ren' often refers to Tinghui GB2 or similar in context of ear), crosses the cheek to the outer canthus of the eye; this is also Fire nature flaming upward, ascending with the Qi of the Pericardium. However, the outer canthus is actually an acupoint of the Gallbladder Meridian, still desiring to attach to Wood Qi to generate Fire Qi.
Lei Gong said: Please speak of the Heart Master meridian. Qi Bo said: The Heart Master meridian is the Fu organ of the Pericardium, also known as Tan Zhong. It belongs to the Hand-Jueyin Meridian because it acts on behalf of the Sovereign, serving as the minister assistant to the Heart Sovereign. Ministers represent Yin imagery, hence it belongs to Yin. However, executing the Sovereign's orders leaves no moment of rest, so its nature is urgent, identical to Liver Wood, hence also named Jueyin because it is difficult to obey and easy to rebel. The Heart's pulse originates from the Heart's original palace; the Pericardium's pulse originates from the chest. The Pericardium is outside the Heart but within the chest; thus, saying the pulse originates from the chest indicates it belongs to the original palace of the Pericardium. The pulses of other Zang-Fu organs originate externally, while the Heart and Pericardium pulses originate internally; these two meridians are the most honorable among all Zang-Fu organs. The Kidney connection intersects with the Pericardium, actually connecting with the Kidney. Presumably, the Qi of the Heart Master and the Qi of the Kidney Palace/Mingmen share the same Qi and combine, hence closely related and inseparable. Descending through the diaphragm, it sequentially connects with the San Jiao. Because the Qi of the San Jiao Fu and the Qi of Mingmen/Heart Master are essentially identical, they envelop and combine into one. Though named Interior-Exterior, there is no true distinction. Its branch follows the chest, exits the hypochondrium to the axilla, follows the arm interior, running within the Taiyin Lung/Spleen and Shaoyin Heart/Kidney, drawing Lung and Kidney Qi to generate Heart Fluid. Entering the vessels, descending the arm, entering the palm, and following the middle finger to its end. Its other branch, from the palm, follows the ring finger to its end, intersecting with the Hand-Shaoyang San Jiao pulse, clearly showing their shared Qi affinity and unity of Interior-Exterior. The Heart Master and San Jiao are two meridians; speaking of them together highlights their combination. Since the San Jiao is formless, it borrows the Qi of the Heart Master to communicate between the Upper, Middle, and Lower Jiao. Without the Heart Master, the function of the San Jiao cannot be seen; thus, they must be discussed together.
Lei Gong said: Please speak of the Gallbladder Meridian. Qi Bo said: The Gallbladder Meridian belongs to the Foot-Shaoyang Meridian because the Gallbladder's pulse obtains the initial Yang Qi of Spring Wood and descends toward the foot, hence named Foot-Shaoyang. Although the Gallbladder's pulse trends toward the foot, it actually originates at the outer canthus of the eye, connecting to the Hand-Shaoyang San Jiao Meridian. From the outer canthus, it ascends to the head corner, descends past the ear, follows the neck, running before the Hand-Shaoyang Meridian, reaching the shoulder, crossing behind the Hand-Shaoyang, entering the Supraclavicular Fossa externally; this is none other than assisting the Fire Qi of the San Jiao. Its branch enters the ear from behind, exits anterior to the ear, reaches behind the outer canthus; although branching out, it still attends to the San Jiao pulse. Another branch diverges from the outer eye, descends to Daying, merges with the Hand-Shaoyang San Jiao, reaches the face, descends the neck, merges again at the Supraclavicular Fossa, descends into the chest, penetrates the membrane, diaphragm, and Pericardium, connecting to the Liver. The Pericardium is the son of the Gallbladder, and the Liver is the younger brother of the Gallbladder, hence closely related. Although the Gallbladder is the elder brother of the Liver, attaching to the Liver, it is actually the exterior of the Liver and belongs to the Gallbladder. The distinction between Gallbladder and Liver as brothers is the difference between Exterior and Interior. The Gallbladder shares Qi with the Liver; thus, Gallbladder juice flourishes, Gallbladder Qi expands, and subsequently distributes Qi to the bilateral hypochondrium, exits Qijie, covers the pubic hair region, and enters horizontally into the hip joint (Biyan). Its direct path descends from the Supraclavicular Fossa to the axilla, follows the chest past the costal margin, merging with the previous entry into Biyan; then descends along the lateral thigh, running between the Taiyang and Yangming meridians, stealing Earth and Water Qi to nourish itself. Exiting the lateral knee, descending the ribs to the end of the fibula (Juegu), exiting the lateral malleolus, following the dorsum of the foot into the space between the fourth and fifth toes; this is its direct path. Its branch, diverging from the dorsum of the foot, enters the space between the bones of the big toe, emerges at its end, passes through the nail bed, emerges at the trichiasis (Sanmao), and intersects with the Foot-Jueyin Meridian,親 (qin - close/connect) to Liver Wood Qi to prosper itself, for Yang is born from Yin.
Lei Gong said: Please speak of the Bladder Meridian. Qi Bo said: The Bladder Meridian belongs to the Foot-Taiyang Meridian. Taiyang is the Great Yang, corresponding to the Sun above; the Bladder receives the Fire Qi of the Sun and descends to the foot, just as solar fire illuminates the earth. Its pulse originates at the inner canthus of the eye, connecting to the Hand-Taiyang Small Intestine Meridian to receive its Fire Qi. Ascending the forehead, crossing the vertex, to the upper angle of the ear; these are all manifestations of Fire nature flaming upward. Its direct path enters the brain from the vertex, returns, diverges to descend the nape, follows the shoulder blades, flanking the spine downward, reaching the waist, entering the muscle tissue to connect with the Kidney. The Bladder is the exterior of the Kidney, hence connected to the Kidney, communicating with the Mingmen Qi of the Kidney, taking this Qi into the Bladder to enable Qi transformation and urination. Although Qi originates from the Kidney Meridian, its connection must belong to the Bladder. Its branch descends from the waist, flanking the spine through the buttocks, ending in the popliteal fossa; this also borrows Kidney Qi to descend. Another branch diverges from the back, descending through the spleen/muscle tissue, passing the sacrum and buttocks, transforming urine through the yin organs to exit downward. Passing the hip pivot, following the lateral thigh to merge in the popliteal fossa, descending through the calves, exiting posterior to the lateral malleolus, following Jinggu, to the lateral side of the little toe, intersecting with the Foot-Shaoyin Kidney Meridian; this is also taking Kidney Qi to ascend from below to transform Water above.
Lei Gong said: Please speak of the Small Intestine Meridian. Qi Bo said: The Small Intestine Meridian belongs to the Hand-Taiyang Meridian because its pulse originates from the little finger of the hand and receives the Qi of Heart Fire, hence named so. Heart Fire belongs to Shaoyin; receiving Heart Fire Qi should be called Yin. However, Heart Fire residing internally is Yin, while manifesting externally is Yang. The Small Intestine is the exterior of the Heart, hence called Yang not Yin. Moreover, its nature is originally Yang, receiving the Solar Qi of Taiyang, hence also named Taiyang. Its pulse ascends the wrist, exits the ankle, follows the arm to the elbow, follows the leg outside the Hand-Yangming and Hand-Shaoyang, communicating with the Taiyang Gallbladder Qi, desiring to obtain Metal Qi to cool itself and Wood Qi to generate itself. Crossing the shoulder, entering the Supraclavicular Fossa, following the shoulder down to the axilla, at Tan Zhong connecting to the Heart, combining the Qi of the Sovereign and Minister Fires. Following the pharynx through the diaphragm to reach the Stomach. Although Fire generates Stomach, the Small Intestine governs discharge not generation; why reach the Stomach? It receives Stomach Qi, transports fine essences, and generates waste, akin to generating the Stomach. Thus, connecting with Stomach Qi, descending outside the Ren Mai, to return to the proper palace of the Small Intestine; if not belonging to the Small Intestine, who does it belong to? Its branch, from the Supraclavicular Fossa, follows the neck and cheek to the outer canthus, entering the ear; this is also Fire nature flaming upward, seeking to exit through orifices. Its branch, diverging to follow the cheek to the chin, reaches the nose to the inner canthus, obliquely connects to the zygoma, to intersect with the Foot-Taiyang Bladder Meridian; this is the response of Yang to Yang.
Lei Gong said: Please speak of the Large Intestine Meridian. Qi Bo said: The Large Intestine Meridian is named Hand-Yangming because the Large Intestine is responsible for transmission and transformation, implying clarity and manifestation, an image of Yang. The Large Intestine belongs to Metal, suitable for Yin imagery, but belongs to Yang not Yin because it governs discharge not storage. It originates at the tip of the index finger, hence named Hand. Following the finger into the arm, entering the elbow, ascending the upper arm, crossing the shoulder, descending into the Supraclavicular Fossa to connect with the Lung. Lung Qi can encompass the Large Intestine, and the Large Intestine's connection also connects upward to the Lung. Receiving Lung Qi facilitates transmission and transformation, so its Qi cannot stay long in the diaphragm; its connection also passes through the diaphragm, straight to the Large Intestine to settle its function. The opening and closing of the Large Intestine are governed by the Kidney; thus, Large Intestine Qi transformation should communicate with the Kidney. Why does the Large Intestine's connection cease and not meet the Kidney? One must know that Lung Metal Qi is the Water and Fire Qi of the Kidney. Kidney Qi must come from the Lung; once Lung Qi descends into the Large Intestine, how could Kidney Qi not enter the Large Intestine? There is no need for a separate connection to the Kidney to obtain Water and Fire Qi for transmission and opening/closing. Its branch, from the Supraclavicular Fossa, ascends the neck, pierces the cheek, enters the lower gum, returns to flank the corners of the mouth, crosses the center of the lips, ascends flanking the nostrils; this clearly shows obtaining Lung and Kidney Qi and ascending with their meridians.
Chen Yuan Gong said: The Twelve Meridians are described in detail; there is no need to discuss them paragraph by paragraph.
Chapter on Pericardium Matching Fu Organs
Tian Lao asked Qi Bo: Heaven has Six Qi, transforming into the Five Elements of Earth; Earth has Five Elements, transforming into the Five Zang organs of Man. With the Yin of Five Zang, there should be the Yang of Five Fu organs. Why are there only five Zang but seven Fu? Qi Bo replied: The Pericardium is a Fu organ, its nature belongs to Yin, so it is similar to Zang Qi; therefore, it is allocated among the Six Fu organs. Tian Lao said: Since the Pericardium is allocated as a Fu, it is a Zang. Why not name it Zang but insist on distinguishing it as a Fu? Qi Bo said: The Pericardium is not a Zang. Tian Lao said: Not a Zang...