马云。内论十二经脉。合于十二经水。故名篇。简案、管子水地篇云。水者地之血气。如筋脉之流通者
也。郦道元水经注。引经脉志。盖其书志经水之流通者。
夫经水者（止）可得闻乎 张云。经水者。受水而行于地也。人之五脏者。所以藏精神魂魄者也。六
腑者。所以受水谷。化其精微之气。而布扬于内外者也。经脉犹江河也。血犹水也。江河受水而经营于天下。经
脉受血而营运于周身。合经水之道以施治。则其源流远近。固自不同。而刺之浅深。灸之壮数。亦当有所辨也。
八尺之士 简案、周礼考工记。人长八尺。又淮南天文训。人修八尺。而周礼卿大夫国中七尺。
以及七十七尺谓二十。又淮南修务训。吾生也有七尺之形。则与考工记天文训异。荀子曷足以美七尺之躯哉。
又家语六七尺之体。今据本经骨度篇。人长其实七尺五寸。而泛言其修。或云七尺。或云八尺。举其大概耳。
其死可解剖而视之 简案、汉书王莽传云。翟义党王孙庆捕得莽使。大医尚方与巧屠共刳剥之。量
度五脏。以竹 导其脉。知所络。始云可以治病。宋杨介存真图。欧希范五脏图。盖其遗也。而与本节之旨符矣。
其脏之坚脆（止）其常有合乎 张云。如脏之坚脆。则见于本藏篇。腑之大小。谷之多少。则见于
平人绝谷篇。脉之长短。则见于脉度篇。血之清浊。则见于根结篇。十二经血气多少。各有大数。则见于血气
形志等篇。此其针灸浅深多寡。故各有所宜如下文也。甲乙。大数、作定数。
足太阳外合于清水 张云。此下以经脉配经水。盖欲
因其象。以辨血气之盛衰也。马云。按古今舆地图。清水、遗籍无之。黄河合淮处。谓之清河。今有清河。悬
疑是清水也。张云。按清水即大小清河。舆地图志曰。大清河即济水之故道。自兖州府东北流。出长清等县。
由利津等界入海。小清河一名滦水。源发济南府趵突泉。经章丘受漯河之水。由新城入海。禹贡曰。浮于济漯
达于河者。必此河也。今俱属山东省济南府。简案、今考水经无清水。王 注离合真邪论。引本节作泾水。盖
古本有如此者。书禹贡、泾属渭 。诗谷风。泾以渭浊。
通水道焉 志云。肺属天而主气。膀胱为津液之腑。受气化而出。六腑皆浊。而膀胱之水独清。故
足太阳外合于清水。内属于膀胱。而通水道焉。
足少阳外合于渭水 张云。足少阳经内属于胆。常少血多气。故外合于渭水。按地志。渭水出陇西
郡渭源县西南鸟鼠山。至同州入河。今俱隶陕西省。渭源属临洮府。同州属西安府也。志云。渭水独清。诸阳
皆浊。而胆为中精之腑。独受其清。故足少阳外合于渭水。内属于胆。简案、张注义未允当。志云。渭水独清。
与古说乖矣。以渭合胆。必有别所据。今不可得而考也。下节诸水。亦多不可解者。
足阳明外合于海水 张云。足阳明经内属于胃。常多气多血。为五脏六腑之海。故外合于海水。按
海包地外。地在海中。海水周流。实一而已。今云四海者。以东西南北而分言之也。故东曰渤海。南曰涨海。
西曰青海。北曰瀚海。
足太阴外合于湖水 志云。湖水有五湖。即洞庭、彭泽、震泽之类。脾位中央。而灌溉于四旁。
故足太阴外合于湖水。而内属于脾。又云。土数五。故合五湖。张云。五湖皆在东南。周礼职方氏。杨州泽薮
曰具区。简案、湖水与
五湖各异。水经注。湖水出桃林塞之夸父山。又五湖谓长塘湖、太湖、射黄湖、上湖、 湖。
足少阴外合于汝水 张云。足少阴经内属于肾。常少血多气。故外合于汝水。按汝水源出汝州天息山。
出西平上蔡汝阳等县入淮。今属河南省汝宁府。
足厥阴外合于渑水 志云。渑水出于青州之临淄。而西入于淮。天下之水。皆从东去。渑水自东而来。
故应足厥阴东方之肝木。简案、渑、史音弥善切。张音免。志音成。广韵食陵切。又泯、湎二音。集韵神陵切。
音绳。
手太阳外合淮水 合下诸本有于字。当补。张云。手太阳经内属小肠。常多血少气。故外合于淮水。
按淮水出唐州桐柏山。绕徐扬之界。东入于海。今属河南省南阳府。改名唐县。
水道出焉 简案、膀胱通水道。而小肠受盛胃之水液。而济泌于膀胱。故二腑特言及之。
手少阳外合于漯水 张云。手少阳经内属三焦。常少血多气。故外合于漯水。按渭水源出章丘长白山。
入小清河归海。今属山东省济南府。漯、音磊。又太合切。
手阳明外合于江水 张云。手阳明经内属大肠。常多血多气。故外合于江水。按江源出西蜀之岷山。
今属四川省成都府茂州。其长万里。至吴地入海。此即所以限南北也。
手太阴外合于河水 张云。手太阴经内属于肺。常多气少血。肺为脏腑之盖。其经最高而朝百脉。故
外合于河水。按河有两源。一出葱岭。一出于阗。合流。东注满昌海。潜行地中。南出积石。以入中国。一说
黄河源出星宿海。在中国西南直四川马湖府之正西三千余里。云南丽江府之西北一千五百余里。合诸流自西而
东。行二十日至昆仑。绕昆仑之
西南。折而东北。又折而西北。又转而东北。又行二十余日。历云中九原至大宁。始入中国。是为四渎之宗。
手少阴外合于济水 张云。手少阴经内属于心。常少血多气。故外合于济水。按江源初发王屋山下曰
水。既见而伏。复出为济。济截河而流不混其清。故又曰清。济流虽微而独尊。故居四渎之一。今属河南省
怀庆府济源县。
手心主外合于漳水 张云。手厥阴经内属心主。常多血少气。故外合于漳水。按漳水有二。一出上党
沽县大黾谷曰清漳。一出上党长子县发鸠山曰浊漳。皆入于河。今俱隶山西省沽县。即乐平县。属太原府。长
子县属潞安府。
凡此五脏六腑（止）腰以下为地 张云。夫经水者。河海行于外。而源泉出于地。经脉者。脉络行于表。
而脏腑主于中。故内外相贯。如环无端也。然经水经脉。各有阴阳之分。如天以轻清在上。故天为阳。地以重
浊在下。故地为阴。六微旨大论曰。天枢之上。天气主之。天枢之下。地气主之。人身应天地。故腰以上为天
属阳。腰以下为地属阴。而经脉脏腑之应于经水者亦然。
故海以北（止）此一隅之阴阳也 阳中之太阳。甲乙作阳中之阳。一隅作一州。张云。如海合于胃。湖
合于脾。脾胃居于中州。腰之分也。海以北者为阴。就胃腑言。自胃而下则小肠。胆与膀胱皆属腑。居胃之北
而为阴也。湖以北者为阴中之阴。就脾脏言。自脾而下。则肝肾皆属脏。居脾之北。而为阴中之阴也。腰以上
者如漳。合于心主。心主之上。惟心与肺。故漳以南者为阳也。河合于肺。肺之下亦惟心与心主。故河以北至
漳者。为阳中之阴也。凡此皆以上南下北。言阴阳耳。然更有其阳者。则脏腑之外为三焦。三焦之外为皮毛。
本藏篇曰。肺合大肠。大肠者皮其应。今三焦合于漯
水。大肠合于江水。故曰漯以南至江者。为阳中之太阳也。此天地人相合之道。天地至广。而兹所言合者。特
举中国之水耳。故曰此一隅之阴阳也。所以人与天地相参也。简案、自海以北者。至河以北至漳者。则以上南
下北言阴阳。其义自明矣。惟至漯以南至江者。则以三焦大肠为阳中之太阳。其义未详。张注似牵强。志云。
河以北至漳者。谓从上焦而后行于背也。漯以南至江者。谓从中焦而前行于腹也。此以人之面南而背北也。此
说亦难据。
足阳明刺（止）留二呼 甲乙阳明下有多血气三字。太阳下有多血气刺四字。少阳下有少血气刺四字。
太阴下有多血少气刺五字。少阴下有少血多气刺五字。厥阴下有多血少气刺五字。张云。此足六经之刺度也。
出气曰呼。入气曰吸。曰十呼七呼之类。则吸在其中矣。盖一呼即一息也。但刺有补泻之异。呼吸有先后之分。
故凡用泻者。必候病者之吸而入针。再吸转针。候呼出针。凡用补者。必因其呼而入针。再呼辅针。俟吸出针。
故针赋曰。补者先呼后吸。泻者先吸后呼。正此义也。后世令病患咳嗽以代呼。收气以代吸。气有出入。亦与
呼吸相同耳。
皆无过二分 张云。手之六经。皆在于上。肌肉薄而溪谷浅。故刺不宜深。经脉短而气易泄。故留不宜久。
肥瘦 终始篇云。刺肥人者以秋冬之齐。刺瘦人者以春夏之齐。
撩之 甲乙作料之。史音云。一本作以意料之。马云。撩、料同。张云。撩音辽。又上去二声。通
俗文理乱谓之撩理。简案、说文。撩、理也。玉篇。料、理也。知是二字音义并同。
灸之亦然（止）脱气 张云。刺有浅深迟速之度。灸有壮
数大小之度。刺有补泻。灸亦有补泻。凡以火补者。毋吹其火。以火泻者。疾吹其火。血实气壅。病深肉浓者
宜泻。阳衰气怯。元虚体弱者宜补。背腹股髀。道远势缓者。宜大而多。头面臂 。羸弱幼小者。宜小而少。
此其大法也。设不知此。而灸过其度。非惟无益。反以害之。是恶火也。故灸失其宜。则骨枯脉涩。刺失其宜。
则脱泄元气。均致人之夭殃矣。
之大小 甲乙。 、作 。是。
可为度量乎 马云。度、量俱去声。
若夫度之人 甲乙。夫作失。是。与中度相反。文脉贯穿。
瘦 张云。 、通作消。
切循扪按 简案、切谓诊寸口。循谓循尺肤。盖经脉之大小。肤之浓薄。当寸尺度之。如肉之坚脆。
之大小。非一一扪按。不能知之。故举此四字。以见其义。
因适而为之真也 张云。因其情。适其宜。必出于心。应于手。斯得病治之真诀矣。志云。适、从也。
真、正也。是谓适其中。而为度之正也。简案、真、犹知毒药为真之真。言因其各所适而为治法之真也。
马云说：本篇论述十二经脉，与十二经水相合，因此以“经水”命名。
简案：《管子·水地篇》中说：“水是地的血气，就像筋脉在体内流通一样。”郦道元《水经注》引用《经脉志》，大概那本书是记载经水流通情况的。
问：经水的道理可以讲给我听吗？
张景岳说：经水，是指在地面上流动的水。人的五脏，是用来藏纳精神魂魄的。六腑，是用来受纳水谷，化生精微之气，并布散到身体内外的。经脉就像江河，血液就像水流。江河接纳水流而在天下运行，经脉接纳血液而周流全身。将经水的道理应用于治疗，那么水源的远近、流势的缓急，自然有所不同，因此针刺的深浅、艾灸的壮数，也应当有所辨别。
八尺之士：简案：《周礼·考工记》说人长八尺。又《淮南子·天文训》说人身长八尺。而《周礼》中卿大夫在国中身长七尺，以及“七尺五寸谓二十”（此处原文可能有误或指特定语境），又《淮南子·修务训》说“吾生也有七尺之形”，则与《考工记》和《天文训》不同。《荀子·劝学》说“曷足以美七尺之躯哉”。又《孔子家语》说“六七尺之体”。现在根据本经《骨度篇》，人身高实际为七尺五寸，而泛言其身高，有的说七尺，有的说八尺，只是举其大概罢了。
其死可解剖而视之：简案：《汉书·王莽传》记载，翟义的党羽王孙庆被捕后，王莽派大医尚方与巧屠共同剖剥他，度量五脏，用竹管引导观察脉络，知道其联络之处，这才说可以治病。宋代杨介的《存真图》、欧希范的《五脏图》，大概是这种方法的遗留，与本节的旨意相符。
其脏之坚脆……其常有合乎：张景岳说：如脏腑的坚脆，见于《本藏篇》；腑的大小、水谷的多少，见于《平人绝谷篇》；脉的长短，见于《脉度篇》；血的清浊，见于《根结篇》；十二经气血的多少，各有定数，见于《血气形志》等篇。这些就是针灸深浅多寡各有所宜的原因，如下文所述。《甲乙经》中，“大数”作“定数”。
足太阳外合于清水：张景岳说：以下将经脉配属经水，大概是想通过它们的形象，来辨别气血的盛衰。马云说：按古今舆地图，没有“清水”这一名称。黄河与淮河汇合处，称为清河，现在有清河，怀疑这就是清水。张景岳说：按清水即大小清河。舆地图志说：大清河即济水的故道，从兖州府东北流，经过长清等县，由利津等地界入海。小清河一名滦水，源头发于济南府趵突泉，流经章丘接受漯河之水，由新城入海。《禹贡》说“浮于济漯达于河者”，必定是这条河。现在都属于山东省济南府。简案：现在考证《水经》中没有清水。王冰注《离合真邪论》引用本节时作“泾水”，大概古本有如此版本。《书·禹贡》说“泾属渭汭”，《诗·谷风》说“泾以渭浊”。
通水道焉：《经脉志》说：肺属天而主气，膀胱为津液之腑，受气化而出。六腑皆浊，而膀胱之水独清，所以足太阳外合于清水，内属于膀胱，而通调水道。
足少阳外合于渭水：张景岳说：足少阳经内属于胆，常少血多气，所以外合于渭水。按地志，渭水出陇西郡渭源县西南鸟鼠山，至同州入黄河，现在都隶属于陕西省。渭源属临洮府，同州属西安府。《经脉志》说：渭水独清，诸阳皆浊，而胆为中精之腑，独受其清，所以足少阳外合于渭水，内属于胆。简案：张景岳的注解义理未当。《经脉志》说渭水独清，与古说相违背。以渭水配属胆，必有其他依据，现在不可考证了。下节提到的各种水，也多不可解。
足阳明外合于海水：张景岳说：足阳明经内属于胃，常多气多血，为五脏六腑之海，所以外合于海水。按海包围大地之外，地在海中，海水周流，其实是一体的。现在所说的四海，是按东西南北分别而言的。所以东曰渤海，南曰涨海，西曰青海，北曰瀚海。
足太阴外合于湖水：《经脉志》说：湖水有五湖，即洞庭、彭泽、震泽之类。脾位中央，而灌溉于四旁，所以足太阴外合于湖水，内属于脾。又说：土数五，所以合五湖。张景岳说：五湖都在东南。《周礼·职方氏》说扬州的泽薮叫具区。简案：湖水与五湖是不同的。《水经注》说湖水出桃林塞的夸父山。又五湖指长塘湖、太湖、射黄湖、上湖、蠡湖。
足少阴外合于汝水：张景岳说：足少阴经内属于肾，常少血多气，所以外合于汝水。按汝水源出汝州天息山，流出西平、上蔡、汝阳等县入淮河，现在属于河南省汝宁府。
足厥阴外合于渑水：《经脉志》说：渑水出于青州的临淄，向西流入淮河。天下的水，都是从东去的，渑水自东而来，所以应合足厥阴东方之肝木。简案：渑，史游《急就章》音弥善切，张景岳音免，《经脉志》音成，《广韵》食陵切。又泯、湎二音。《集韵》神陵切，音绳。
手太阳外合淮水：合字下面各本有“于”字，应当补上。张景岳说：手太阳经内属小肠，常多血少气，所以外合于淮水。按淮水出唐州桐柏山，绕过徐州、扬州的边界，向东入海，现在属于河南省南阳府，改名唐县。
水道出焉：简案：膀胱通调水道，而小肠受盛胃的水液，而济泌于膀胱，所以这两腑特别提及。
手少阳外合于漯水：张景岳说：手少阳经内属三焦，常少血多气，所以外合于漯水。按漯水源出章丘长白山，入小清河归海，现在属于山东省济南府。漯，音磊。又太合切。
手阳明外合于江水：张景岳说：手阳明经内属大肠，常多血多气，所以外合于江水。按江源出西蜀的岷山，现在属于四川省成都府茂州。其长万里，至吴地入海。这就是用来限制南北界限的。
手太阴外合于河水：张景岳说：手太阴经内属于肺，常多气少血。肺为脏腑之盖，其经最高而朝百脉，所以外合于河水。按河有两源，一出葱岭，一出于阗，合流后东注满昌海，潜行地中，南出积石，以入中国。一说黄河源出星宿海，在中国西南直四川马湖府之正西三千余里，云南丽江府之西北一千五百余里，合诸流自西而东，行二十日至昆仑，绕昆仑之西南，折而东北，又折而西北，又转而东北，又行二十余日，历云中九原至大宁，始入中国。是为四渎之宗。
手少阴外合于济水：张景岳说：手少阴经内属于心，常少血多气，所以外合于济水。按江源初发王屋山下曰水，既见而伏，复出为济。济截河而流不混其清，所以又叫清。济流虽微而独尊，所以居四渎之一。现在属于河南省怀庆府济源县。
手心主外合于漳水：张景岳说：手厥阴经内属心主，常多血少气，所以外合于漳水。按漳水有二，一出上党沽县大黾谷曰清漳，一出上党长子县发鸠山曰浊漳，都流入黄河，现在都隶属于山西省潞安县（即乐平县，属太原府）。长子县属潞安府。
凡此五脏六腑……腰以下为地：张景岳说：经水，河海行于外，而源泉出于地。经脉，脉络行于表，而脏腑主于中。所以内外相贯，如环无端。然而经水经脉，各有阴阳之分。如天以轻清在上，故天为阳；地以重浊在下，故地为阴。《素问·六微旨大论》说：“天枢之上，天气主之；天枢之下，地气主之。”人身应天地，所以腰以上为天属阳，腰以下为地属阴，而经脉脏腑应于经水的情况也是如此。
故海以北……此一隅之阴阳也：《甲乙经》中“阳中之太阳”作“阳中之阳”，“一隅”作“一州”。张景岳说：如海合于胃，湖合于脾，脾胃居于中州，腰的分野。海以北者为阴，就胃腑言，自胃而下则小肠，胆与膀胱皆属腑，居胃之北而为阴。湖以北者为阴中之阴，就脾脏言，自脾而下，则肝肾皆属脏，居脾之北，而为阴中之阴。腰以上者如漳，合于心主。心主之上，惟心与肺，故漳以南者为阳。河合于肺，肺之下亦惟心与心主，故河以北至漳者，为阳中之阴。凡此都是以上南下北，来说明阴阳。然而还有更阳的，则是脏腑之外为三焦，三焦之外为皮毛。《本藏篇》说：“肺合大肠，大肠者皮其应。”现在三焦合于漯水，大肠合于江水，所以说漯以南至江者，为阳中之太阳。这是天地人相合的道理。天地至广，而这里所说的合，特举中国之水而已。所以说“此一隅之阴阳”。所以人与天地相参。简案：从“海以北者”至“河以北至漳者”，则是以上南下北言阴阳，其义自明。惟至“漯以南至江者”，则以三焦大肠为阳中之太阳，其义未详。张景岳的注解似乎牵强。《经脉志》说：河以北至漳者，谓从上焦而后行于背也。漯以南至江者，谓从中焦而前行于腹也。这是以人面南而背北来说的。这种说法也难以依据。
足阳明刺……留二呼：《甲乙经》中阳明下有“多血气”三字，太阳下有“多血气刺”四字，少阳下有“少血气刺”四字，太阴下有“多血少气刺”五字，少阴下有“少血多气刺”五字，厥阴下有“多血少气刺”五字。张景岳说：这是足六经的刺度。出气曰呼，入气曰吸。说十呼、七呼之类，则吸在其中了。大概一呼即一息。但刺有补泻之异，呼吸有先后之分。所以凡用泻法，必候病人之吸而入针，再吸转针，候呼出针。凡用补法，必因其呼而入针，再呼辅针，俟吸出针。所以《针赋》说：“补者先呼后吸，泻者先吸后呼。”正是这个意思。后世令病患咳嗽以代呼，收气以代吸，气有出入，也与呼吸相同。
皆无过二分：张景岳说：手的六经，都在上部，肌肉薄而溪谷浅，所以刺不宜深。经脉短而气易泄，所以留针不宜久。肥瘦：《终始篇》说：“刺肥人者以秋冬之齐，刺瘦人者以春夏之齐。”
撩之：《甲乙经》作“料之”。史游《急就章》音云：一本作“以意料之”。马云说：撩、料同。张景岳说：撩音辽。又上去二声。通俗文理乱谓之撩理。简案：《说文》：撩，理也。《玉篇》：料，理也。知是二字音义并同。
灸之亦然……脱气：张景岳说：刺有浅深迟速之度，灸有壮数大小之度。刺有补泻，灸亦有补泻。凡以火补者，毋吹其火；以火泻者，疾吹其火。血实气壅，病深肉浓者宜泻。阳衰气怯，元虚体弱者宜补。背腹股髀，道远势缓者，宜大而多。头面臂胫，羸弱幼小者，宜小而少。此其大法也。设不知此，而灸过其度，非惟无益，反以害之，是恶火也。故灸失其宜，则骨枯脉涩；刺失其宜，则脱泄元气。均致人之夭殃矣。
……之大小：《甲乙经》中某字作某字，是正确的。
可为度量乎：马云说：度、量俱去声。
若夫度之人：《甲乙经》中“夫”作“失”，是正确的。与中度相反，文脉贯穿。
……瘦：张景岳说：某字通作“消”。
切循扪按：简案：切谓诊寸口，循谓循尺肤。盖经脉之大小，肤之浓薄，当寸尺度之。如肉之坚脆，某物之大小，非一一扪按，不能知之。故举此四字，以见其义。
因适而为之真也：张景岳说：因其情，适其宜，必出于心，应于手，斯得病治之真诀矣。《经脉志》说：适，从也。真，正也。是谓适其中，而为度之正也。简案：真，犹知毒药为真之真。言因其各所适而为治法之真也。
Ma Yun states: This chapter discusses the twelve meridians, which correspond to the twelve rivers and streams, hence the title "Jing Shui" (Meridian Waters).
Commentary: The *Shu Jing* (Book of Waterways) by Li Daoyuan cites the *Jing Mai Zhi* (Record of Meridians), presumably a text documenting the flow of these meridian waters.
Question: May I inquire about the principles of the meridian waters?
Zhang Jingyue explains: The meridian waters refer to water flowing on the earth's surface. The human five zang organs are responsible for storing spirit, vitality, soul, intellect, and will. The six fu organs receive food and drink, transform them into essence and qi, and distribute them throughout the interior and exterior. The meridians are like rivers and lakes, while blood is like water. Rivers accept water and circulate throughout the world; meridians accept blood and circulate throughout the body. Applying the principles of meridian waters to treatment, the sources' distances and flows naturally differ; thus, the depth of acupuncture and the number of moxibustion cones should be distinguished accordingly.
Eight-chi tall person: Commentary: The *Rites of Zhou* (*Kaogong Ji*) states that humans are eight chi tall. Similarly, the *Huainanzi* (*Tianwen Xun*) mentions an eight-chi height. However, the *Rites of Zhou* notes that ministers and high officials in the capital are seven chi tall, and other texts mention variations. The *Xunzi* and *Kongzi Jiayu* also reference heights of seven or six to seven chi. According to the *Gu Du Pian* (Bone Measurements Chapter) of this classic, the actual height is seven chi five cun. References to seven or eight chi are general approximations.
Upon death, dissection may be performed to observe: Commentary: The *Book of Han* records that Wang Mang ordered physicians and skilled butchers to dissect the rebel Wang Sunqing to measure the viscera and trace the meridians using bamboo tubes, thereby understanding their connections for treating diseases. Song Dynasty works such as Yang Jie's *Cun Zhen Tu* (Illustrations of True Anatomy) and Ou Xifan's *Wu Zang Tu* (Illustrations of the Five Viscera) likely preserve this tradition, aligning with the intent of this section.
Regarding the firmness and fragility of the viscera... do they have constant correspondences?: Zhang Jingyue notes: The firmness and fragility of the viscera are detailed in the *Ben Cang Pian*; the size of the fu organs and the quantity of grain/water are in the *Ping Ren Jue Gu Pian*; the length of vessels is in the *Mai Du Pian*; the clarity and turbidity of blood are in the *Gen Jie Pian*; and the abundance or scarcity of qi and blood in the twelve meridians are found in chapters like *Xue Qi Xing Zhi*. These factors determine the appropriate depth and frequency of acupuncture and moxibustion, as detailed below. The *Jia Yi Jing* reads "fixed numbers" instead of "great numbers."
The Foot-Taiyang Meridian externally corresponds to the Qingshui River: Zhang Jingyue states: The following section pairs meridians with rivers to illustrate the fluctuation of qi and blood through analogy. Ma Yun adds: Ancient and modern maps do not list a "Qingshui River." The confluence of the Yellow River and Huai River is called Qinghe (Clear River); it is suspected that this is the ancient Qingshui. Zhang Jingyue clarifies: Qingshui refers to the Great and Small Qing Rivers. The Great Qing River follows the old course of the Ji River, flowing northeast from Yanzhou Prefecture through Changqing County and entering the sea via Lijin. The Small Qing River originates from the Baotu Spring in Jinan Prefecture, receives water from the Luo River at Zhangqiu, and enters the sea at Xincheng. The *Yu Gong* (Tribute of Yu) mentions floating on the Ji and Luo to reach the He; this must be that river. It is now located in Jinan Prefecture, Shandong Province. Commentary: The *Shui Jing Zhu* does not list Qingshui. Wang Bing's commentary on the *Li He Zhen Xie Lun* cites this section as "Jing River," suggesting an ancient textual variant. The *Book of Documents* states "Jing belongs to Wei," and the *Classic of Poetry* says "Jing is turbid because of Wei."
To regulate the water passages: The *Jing Mai Zhi* states: The Lung belongs to Heaven and governs Qi; the Bladder is the Fu organ of fluids, receiving transformed Qi to excrete. While all Fu organs are considered turbid, the water in the Bladder is uniquely clear. Therefore, the Foot-Taiyang Meridian externally corresponds to the Clear Water (Qingshui), internally connects to the Bladder, and regulates the water passages.
The Foot-Shaoyang Meridian externally corresponds to the Wei River: Zhang Jingyue states: The Foot-Shaoyang Meridian internally connects to the Gallbladder, which typically has less blood and more qi, so it corresponds to the Wei River. Geographical records state the Wei River originates from Wushu Mountain in Weiyuan County, Longxi Commandery, and joins the Yellow River at Tongzhou, now in Shaanxi Province. The *Jing Mai Zhi* states: The Wei River is uniquely clear, while other yang waters are turbid; the Gallbladder, as the organ of pure essence, receives this clarity. Thus, the Foot-Shaoyang Meridian corresponds to the Wei River. Commentary: Zhang's interpretation is questionable. The claim that the Wei River is uniquely clear contradicts ancient views. The basis for pairing the Wei River with the Gallbladder is unclear and cannot be verified. Similar ambiguities exist for other rivers mentioned later.
The Foot-Yangming Meridian externally corresponds to the Sea: Zhang Jingyue states: The Foot-Yangming Meridian internally connects to the Stomach, which is abundant in both qi and blood, serving as the Sea of the five zang and six fu organs; thus, it corresponds to the Sea. The Sea surrounds the earth; the earth is within the sea, and seawater circulates universally. The "Four Seas" are named according to direction: Bohai (East), Zhanghai (South), Qinghai (West), and Hanhai (North).
The Foot-Taiyin Meridian externally corresponds to Lake Water: The *Jing Mai Zhi* states: "Lake water" refers to the Five Lakes, such as Dongting, Pengze, and Zhenze. The Spleen resides in the center and irrigates the four directions; thus, the Foot-Taiyin Meridian corresponds to lake water and internally connects to the Spleen. It is also said that Earth corresponds to the number five, hence the Five Lakes. Zhang Jingyue notes: The Five Lakes are in the southeast. The *Rites of Zhou* (*Zhifang Shi*) lists Juqu as the marsh in Yangzhou. Commentary: "Lake water" and "Five Lakes" are distinct. The *Shui Jing Zhu* states lake water originates from Kuafu Mountain in Taolin Pass. The Five Lakes refer to Changtang Lake, Taihu, Shehuang Lake, Shanghu, and Lihu.
The Foot-Shaoyin Meridian externally corresponds to the Ru River: Zhang Jingyue states: The Foot-Shaoyin Meridian internally connects to the Kidney, which typically has less blood and more qi, so it corresponds to the Ru River. The Ru River originates from Tianxi Mountain in Ruzhou and flows through Xiping, Shangcai, and Ruyang counties into the Huai River, now in Runan Prefecture, Henan Province.
The Foot-Jueyin Meridian externally corresponds to the Mian River: The *Jing Mai Zhi* states: The Mian River originates from Linzi in Qingzhou and flows west into the Huai River. All rivers in the world flow east, but the Mian River comes from the east; thus, it corresponds to the Liver Wood of the East in the Foot-Jueyin Meridian. Commentary: Pronunciations of "Mian" vary across texts (e.g., Mi-shan, Mian, Cheng, Shen-ling).
The Hand-Taiyang Meridian externally corresponds to the Huai River: The character "yu" (at/to) after "He" (corresponds) should be inserted based on various editions. Zhang Jingyue states: The Hand-Taiyang Meridian internally connects to the Small Intestine, which typically has more blood and less qi, so it corresponds to the Huai River. The Huai River originates from Tongbai Mountain in Tangzhou, winds through the borders of Xuzhou and Yangzhou, and enters the sea, now in Nanyang Prefecture, Henan Province.
Water passages originate therefrom: Commentary: The Bladder regulates water passages, while the Small Intestine receives fluids from the Stomach and filters them into the Bladder. Hence, these two fu organs are specifically mentioned.
The Hand-Shaoyang Meridian externally corresponds to the Luo River: Zhang Jingyue states: The Hand-Shaoyang Meridian internally connects to the Sanjiao (Triple Burner), which typically has less blood and more qi, so it corresponds to the Luo River. The Luo River originates from Changbai Mountain in Zhangqiu, joins the Small Qing River, and enters the sea, now in Jinan Prefecture, Shandong Province.
The Hand-Yangming Meridian externally corresponds to the Jiang River: Zhang Jingyue states: The Hand-Yangming Meridian internally connects to the Large Intestine, which typically has abundant qi and blood, so it corresponds to the Jiang River. The Jiang River originates from Minshan in Western Shu (now Maozhou, Chengdu Prefecture, Sichuan Province). It stretches ten thousand li and enters the sea at Wu, serving as a natural boundary between North and South.
The Hand-Taiyin Meridian externally corresponds to the He River (Yellow River): Zhang Jingyue states: The Hand-Taiyin Meridian internally connects to the Lung, which typically has more qi and less blood. The Lung is the canopy of the viscera, its meridian is the highest, and it directs qi to all pulses; thus, it corresponds to the He River. The He River has two sources: one from the Kunlun Mountains (Congling) and one from Khotan. They merge and flow east to Manchang Lake, running underground before emerging south at Jishi to enter China. Another theory places the source at Xingxiu Hai (Star Nest Sea), west of Sichuan and northwest of Yunnan. The waters flow east, passing Kunlun, turning northeast, then northwest, then northeast again, traveling through Yunzhong and Jiuyuan to Daning before entering China proper. It is the ancestor of the Four Great Rivers.
The Hand-Shaoyin Meridian externally corresponds to the Ji River: Zhang Jingyue states: The Hand-Shaoyin Meridian internally connects to the Heart, which typically has less blood and more qi, so it corresponds to the Ji River. The Ji River originates under Mount Wangwu, disappears underground, and re-emerges as the Ji. It cuts across the Yellow River without mixing, remaining clear, hence called "Qing" (Clear). Though small, it is revered and ranks among the Four Great Rivers. It is now in Jiyuan County, Huaiqing Prefecture, Henan Province.
The Hand-Zhongyin (Pericardium) Meridian externally corresponds to the Zhang River: Zhang Jingyue states: The Hand-Zhongyin Meridian internally connects to the Pericardium, which typically has more blood and less qi, so it corresponds to the Zhang River. There are two Zhang Rivers: the Clear Zhang originates from Dameng Valley in Gu County, Shangdang; the Turbid Zhang originates from Fajiu Mountain in Changzi County, Shangdang. Both flow into the Yellow River. Now in Shanxi Province (Lu'an/Leping County and Changzi County).
All these five zang and six fu organs... the waist is below corresponds to Earth: Zhang Jingyue explains: Meridian waters (rivers and seas) flow externally, while springs emerge from the earth. Meridians run on the surface, while viscera reside in the center. Thus, interior and exterior interconnect like a circle without end. However, both meridian waters and meridians have yin and yang distinctions. Heaven is light and clear above (Yang); Earth is heavy and turbid below (Yin). The *Su Wen* states: "Above Tianshu, Heaven Qi governs; below Tianshu, Earth Qi governs." The human body mirrors heaven and earth: the upper body (above the waist) is Heaven/Yang, and the lower body (below the waist) is Earth/Yin. The correspondence of meridians and viscera to meridian waters follows this principle.
Thus, north of the Sea... this is the yin and yang of one corner: In the *Jia Yi Jing*, "Taiyang within Yang" is written as "Yang within Yang," and "one corner" as "one province." Zhang Jingyue interprets: The Sea corresponds to the Stomach, and the Lake to the Spleen. The Spleen and Stomach reside in the Central Province (middle jiao/waist region). North of the Sea is Yin; regarding the Stomach, organs below it (Small Intestine, Gallbladder, Bladder) are Fu organs situated north of the Stomach, thus Yin. North of the Lake is Yin within Yin; regarding the Spleen, organs below it (Liver, Kidney) are Zang organs situated north of the Spleen, thus Yin within Yin. Above the waist, the Zhang River corresponds to the Pericardium. Above the Pericardium are only the Heart and Lung; thus, south of the Zhang is Yang. The He River corresponds to the Lung; below the Lung are only the Heart and Pericardium; thus, north of the He River to the Zhang River is Yin within Yang. These descriptions use "south up, north down" to explain yin and yang. Furthermore, beyond the viscera is the Sanjiao, and beyond the Sanjiao is the skin and hair. The *Ben Cang Pian* states: "The Lung combines with the Large Intestine; the Large Intestine corresponds to the skin." Now, the Sanjiao corresponds to the Luo River, and the Large Intestine to the Jiang River. Therefore, south of the Luo River to the Jiang River is described as "Taiyang within Yang." This illustrates the unity of Heaven, Earth, and Humanity. Although Heaven and Earth are vast, the correspondences mentioned here specifically refer to the waters of China proper. Hence, it is called "the yin and yang of one corner," demonstrating that humans participate in and correspond to Heaven and Earth. Commentary: The logic of "south up, north down" applies clearly from "north of the Sea" to "north of the He River to the Zhang River." However, describing the area south of the Luo to the Jiang as "Taiyang within Yang" based on the Sanjiao and Large Intestine is obscure. Zhang's explanation seems forced. The *Jing Mai Zhi* suggests: North of the He to the Zhang refers to the Back Taiyang channel running posteriorly from the Upper Jiao. South of the Luo to the Jiang refers to the Middle Jiao channel running anteriorly on the abdomen. This assumes a person facing South with back to North, but this view is difficult to substantiate.
Foot-Yangming acupuncture... retain for two breaths: The *Jia Yi Jing* adds specific descriptors for each meridian (e.g., "abundant blood and qi" for Yangming). Zhang Jingyue explains: These are the acupuncture depths for the six foot meridians. Exhalation is Hu, inhalation is Xi. A count of ten or seven breaths includes both. One exhale equals one respiration. Acupuncture differs in tonification and sedation, and breathing timing varies. For sedation, needle upon inhalation, manipulate on second inhalation, remove on exhalation. For tonification, needle upon exhalation, assist on second exhalation, remove on inhalation. As the *Zhen Fu* states: "Tonification: first exhale then inhale; Sedation: first inhale then exhale." Later methods used coughing to simulate exhalation and breath retention for inhalation, achieving similar effects.
Do not exceed two cun: Zhang Jingyue states: The hand meridians are in the upper body, where muscles are thin and valleys shallow, so deep needling is unsuitable. The meridians are short and qi easily disperses, so prolonged retention is unsuitable. Regarding fat and thin individuals: The *Zhong Shi Pian* states: "Needle fat persons using the timing/method of autumn and winter; needle thin persons using the timing/method of spring and summer."
Liao (arrange/measure): The *Jia Yi Jing* writes "Liao" (process/arrange). Ma Yun notes Liao and Liao are identical. Zhang Jingyue notes pronunciation variations. Commentary: *Shuo Wen* defines Liao as order/reason; *Yu Pian* defines Liao as order/reason. The characters share sound and meaning.
Moxibustion follows the same principle... loss of qi: Zhang Jingyue states: Acupuncture has degrees of depth, speed, and duration; moxibustion has degrees of cone size and number. Both have tonification and sedation. For fire tonification, do not blow the fire; for fire sedation, blow quickly. Blood excess and qi stagnation with deep pathology and thick flesh require sedation. Yang deficiency and constitutional weakness require tonification. Areas like the back, abdomen, and thighs are distant and slow, requiring larger/more cones. Head, face, arms, and legs, especially in frail or young patients, require smaller/fewer cones. Ignoring these rules and over-moxibusting harms rather than helps, constituting "hating fire." Improper moxibustion causes dry bones and stagnant pulses; improper acupuncture causes depletion of yuan qi. Both lead to premature death.
...of size: The *Jia Yi Jing* corrects a character variant.
Can they serve as measures?: Ma Yun notes: Du (measure length) and Liang (measure volume/capacity) are both pronounced with the departing tone.
As for measuring the person: The *Jia Yi Jing* reads "Shi" (loss/error) instead of "Fu," which fits the context contrasting with standard measurements.
...thin: Zhang Jingyue notes the character is interchangeable with "Xiao" (consume/emaciate).
Palpate, trace, press, and feel: Commentary: "Qie" refers to pulse diagnosis at the Cun Kou; "Xun" refers to tracing the Chi skin. The size of meridians and thickness of skin should be measured. The firmness of flesh and size of [structures] cannot be known without palpation. These four terms illustrate this principle.
Treating according to appropriateness constitutes the true method: Zhang Jingyue states: Adapting to the condition and appropriateness requires mental focus and manual skill, yielding the true secret of treatment. The *Jing Mai Zhi* defines "Shi" as following/adapting and "Zhen" as correct/true. This means hitting the mark correctly. Commentary: "Zhen" here implies the "true" efficacy of remedies, meaning adapting treatment to the specific suitability of the case.