阴维者维于阴，为诸阴之会，与阳维皆络于身，若阴不能维于阴，则怅然失志。其经起于足少阳之筑宾，与足太阴
会子脾之腹哀、大横，与太阴、厥阴会于脾之府舍、肝之期门，与任脉会于任之天突、廉泉。其见证也，苦心痛。
经云，脉有奇常者何？盖人之气血，常行于十二经常脉之中。若常脉满溢，则流入奇经。其八脉者，任脉任于
前，督脉督于后，带脉束于中，冲脉为诸脉之海，阳维则维络诸阳，阴维则维络诸阴，阳跷本诸太阳之别，阴跷本诸少
阴之别。譬诸圣人，设沟渠以备水道，而无滥溢之患，故总八脉为一篇，以备参考云。
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旧图有精道，循脊背，过肛门者，甚属非理，而且无子宫命门之象，皆大失也，今改正之。
心系七节。七节之旁，中有小心，以肾系十四椎下，由下而上，亦七节也。
尝计夫人生根本兮，由乎元气；表里阴阳兮，升降沉浮；出入营运兮，周而复始；神机气立兮，生化无休。经络兮
行乎肌表，脏腑兮通于咽喉。喉在前，其形坚健；咽在后，其质和柔。喉通呼吸之气，气行五脏；咽为饮食之道，六腑
源头。气食兮何能不乱？主宰者会厌分流。从此兮下咽入膈，赃腑兮阴阳不侔。五脏者，肺为华盖，而上连喉管，肺之
下，心包所护，而君主可求。此即膻中，宗气所从。膈膜周蔽，清虚上宫。脾居膈下，中州胃同，膜联胃左，运化乃
功。肝叶障于脾后，胆腑附于叶东。两肾又居脊下，腰间有脉相通，主闭蛰封藏之本，为二阴天一之宗。此属喉之前窍，
精神须赖气充。又如六腑，阳明胃先，熟腐水谷。胃脘通咽，上口称为贲门，谷气从而散宣，输脾经而达肺，诚肺腑
之大源。历幽门之下口，联小肠而盘旋。再小肠之下际，有阑门者在焉。此泌别之关隘，厘清浊于后前。大肠接其右，
导渣秽于大便；膀胱无上窍，由渗泄而通泉。羡二阴之和畅，皆气化之自然。再详夫藏府略备，三焦未言，号孤独之
府，擅总司之权，体三才而定位，法六合而象天。上焦如雾兮，霭氤氲之天气；中焦如沤兮，化营血之新鲜，下焦如
渎兮，主宣通乎雍滞。此所以上焦主内而不出，下焦主出而如川。又总诸脏之所居，隔高低之非类。求脉气之往来，果
何如而相济？以心主之为君，朝诸经之维系。是故怒动于心，肝从而炽。欲念方萌，肾经精沸。构难释之苦思，枯
脾中之生意。肺脉涩而气沉，为悲忧于心内。惟脉络有以相通，故气得从心而至。虽诸脏之归心，实上系之联肺。肺气
何生？根从脾胃。赖水谷于敖仓，化精微而为气。气旺则精盈，精盈则气盛。此是化源根，坎里藏真命。虽内景之缘由，
尚根苗之当究。既云两肾之前，又曰膀胱之后。出大肠之上左，居小肠之下右。其中果何所藏？蓄坎离之交 ，为生气
之海，为元阳之窦。辟精血于子宫，司人生之夭寿。称命门者是也，号大根者非谬。使能知地下有雷声，方悟得春光弥
字宙。
阴维脉维系于阴经，是诸阴经的交会之处，它与阳维脉都联络全身。如果阴维脉不能维系阴气，人就会感到惆怅、意志消沉。阴维脉起始于足少阳胆经的筑宾穴，在脾经的腹哀穴和大横穴与足太阴脾经相会，在脾经的府舍穴和肝经的期门穴与手太阴肺经、足厥阴肝经相会，在天突穴和廉泉穴与任脉相会。其临床表现主要是心中痛苦。
经文说，脉象中的“奇”与“常”是怎么回事呢？原来人的气血，通常运行在十二正经之中。如果正经的气血满溢，就会流入奇经八脉。这八条奇经中，任脉行于身前，督脉行于身后，带脉束绕于腰部中间，冲脉是诸脉的海汇，阳维脉维系联络诸阳经，阴维脉维系联络诸阴经，阳跷脉起源于太阳经的别支，阴跷脉起源于少阴经的别支。这就好比圣人开凿沟渠以疏导水流，从而避免泛滥成灾，所以将八脉合为一篇，以备参考。
旧有的图谱中有精道，沿着脊背行走，经过肛门，这非常不合情理，而且没有子宫和命门的形象，都是很大的失误，现在予以改正。
心系位于第七椎节旁，其中有“小心”，以肾系连接第十四椎节之下，从下往上数也是七节。
我曾经推究人生的根本，在于元气；表里阴阳，在于升降沉浮；出入运行，在于周而复始；神机气立，在于生化不息。经络行于肌表，脏腑通达咽喉。喉在前，形体坚实强健；咽在后，质地温和柔顺。喉通呼吸之气，气行于五脏；咽为饮食之道，是六腑的源头。气与食怎能不乱？主宰者在于会厌分流。从此向下进入咽喉穿过膈膜，脏腑阴阳不相等同。五脏之中，肺为华盖，向上连接喉管，肺之下，有心包护卫，君主之官由此可求。这就是膻中，宗气所出之处。膈膜四周遮蔽，形成清虚的上宫。脾位于膈下，处于中州，与胃同位，膜连胃左，运化功能乃成。肝叶遮蔽于脾后，胆腑附着于肝叶之东。两肾又居于脊柱之下，腰间有脉相通，主闭藏蛰伏封固的根本，为二阴天一之宗。这属于喉之前的窍道，精神必须赖气充盈。又如六腑，阳明胃最先，熟腐水谷。胃脘通咽，上口称为贲门，谷气从而散宣，输送至脾经而达肺，诚为肺腑的大源。经过幽门之下口，连接小肠而盘旋。再往下是小肠的下际，有阑门在其中。这是泌别清浊的关隘，厘分清浊于前后。大肠接其右侧，导引渣秽于大便；膀胱无上窍，由渗泄而通泉。羡慕二阴的和畅，皆气化之自然。再详细探讨脏腑略备，三焦未言，号称孤独之府，擅总司之权，体法三才而定位，效法六合而象天。上焦如雾，霭氤氲之天气；中焦如沤，化营血之新鲜，下焦如渎，主宣通乎雍滞。所以上焦主内而不出，下焦主出而如川。又总括诸脏之所居，隔开高低之非类。求脉气之往来，果何如而相济？以心主之为君，朝会诸经之维系。因此愤怒动于心，肝随之炽盛。欲念刚萌生，肾经精沸涌。构难释之苦思，枯耗脾中之生意。肺脉涩而气沉，为悲忧于心内。惟脉络有以相通，故气得从心而至。虽然诸脏归心，实上系之联肺。肺气何生？根从脾胃。赖水谷于敖仓，化精微而为气。气旺则精盈，精盈则气盛。此是化源根，坎里藏真命。虽内景之缘由，尚根苗之当究。既云两肾之前，又曰膀胱之后。出大肠之上左，居小肠之下右。其中果何所藏？蓄坎离之交，为生气之海，为元阳之窦。开辟精血于子宫，司人生之夭寿。称命门者是也，号大根者非谬。使能知地下有雷声，方悟得春光弥宇宙。
Yin Wei Mai (Yin Linking Vessel) links with the Yin meridians and serves as the convergence point for all Yin meridians. It connects with Yang Wei Mai (Yang Linking Vessel) throughout the body. If Yin cannot link with the Yin meridians, one will feel despondent and lose their will. The meridian originates at Zhubin (KI5, Zhubin), an acupoint of Foot-Shaoyang Gallbladder Meridian, meets Foot-Taiyin Spleen Meridian at Fuai (SP16, Fuai) and Dahan (SP17, Dahan) in the spleen region; meets Hand-Taiyin Lung Meridian and Foot-Jueyin Liver Meridian at Fushu (SP16, Fushu - *Note: Text says Fushu but location implies SP16 or GB26 area contextually, sticking to text name*) in the spleen region and Qimen (LR14, Qimen) in the liver region; and meets Ren Mai (Conception Vessel) at Tiantu (CV22, Tiantu) and Lianquan (CV23, Lianquan) on the Conception Vessel. Its manifestations include suffering from heart pain.
The classic states: What are the "extraordinary" and "constant" pulses? Generally, human Qi and Blood normally circulate within the Twelve Regular Meridians. If the regular meridians are full and overflowing, the excess flows into the Extraordinary Vessels. Among these eight vessels, Ren Mai (Conception Vessel) governs the anterior aspect, Du Mai (Governing Vessel) governs the posterior aspect, Dai Mai (Girdle Vessel) binds the middle, Chong Mai (Penetrating Vessel) is the sea of all vessels, Yang Wei Mai (Yang Linking Vessel) links and maintains the Yang meridians, Yin Wei Mai (Yin Linking Vessel) links and maintains the Yin meridians, Yang Qiao Mai (Yang Heel Vessel) originates from the branch of Taiyang, and Yin Qiao Mai (Yin Heel Vessel) originates from the branch of Shaoyin. This is like sages digging canals to prepare waterways to prevent flooding. Therefore, the eight vessels are compiled into one chapter for reference.
[Neijing Tu Image omitted]
Old diagrams showed a Jing Dao (Essence Channel) following the spine, passing through the anus, which is highly unreasonable, and lacked images of the Zi Gong (Uterus) and Ming Men (Gate of Life). These were major errors and have now been corrected.
The Xin Xi (Heart Connection) corresponds to seven vertebral segments. Beside the seventh segment lies the Xiao Xin (Lesser Heart). The Shen Xi (Kidney Connection) attaches below the fourteenth vertebra; counting upwards from below, it also spans seven segments.
I have calculated that the root of human life lies in Yuan Qi (Original Qi); the Yin and Yang of the interior and exterior rely on Sheng Jiang (Ascending and Descending) and Chen Fu (Sinking and Floating) for regulation; Chu Ru (Entering and Exiting) and Yun Ying (Circulation and Operation) cycle continuously; Shen Ji (Spirit Mechanism) and Qi Li (Qi Establishment) ensure endless generation and transformation. Jing Luo (Meridians and Collaterals) travel along the muscle surface, while Zang Fu (Zang and Fu Organs) connect to the throat. The Hou (Throat/Pharynx proper) is at the front, firm and strong in form; the Yan (Oropharynx/Esophagus entrance) is at the back, gentle and soft in quality. The Hou governs respiratory Qi, which circulates through the Five Zang Organs; the Yan is the pathway for food and drink, the source of the Six Fu Organs. How can Qi and Food not be chaotic? The Hui Yan (Epiglottis) acts as the master of diversion. From there, entering the Yan and passing through the Diaphragm, the Yin and Yang of the Zang and Fu differ. Among the Five Zang Organs, Fei (Lung) is the Hua Gai (Canopy), connecting upward to the throat tube; below the Fei, protected by Xin Bao (Pericardium), the Jun Zhu (Monarch/Heart) can be sought. This is Dan Zhong (Chest Center/Shanzhong), where Zong Qi (Gathering Qi) originates. The Ge Mo (Diaphragm) surrounds and shields, forming a clear and empty upper palace. Pi (Spleen) resides below the diaphragm, in the Central Province, sharing space with Wei (Stomach); membranes connect to the left of the Stomach, enabling transformation and transportation functions. The Gan Ye (Liver Leaf) shields behind the Spleen, and Dan Fu (Gallbladder) attaches to the east side of the leaf. The two Shen (Kidneys) reside below the spine, connected by meridians in the waist, governing the root of closure, storage, and sealing, and serving as the patriarch of the Two Yin and Tian Yi. This belongs to the anterior orifice of the throat, where Spirit relies on Qi for nourishment. As for the Six Fu Organs, Yangming Wei (Stomach) comes first, ripening and rotting water and grain. The Wei Wan (Stomach Body) connects to the throat, its upper opening called Ben Men (Cardia), where Gu Qi (Grain Qi) scatters and spreads, transporting to the Spleen Meridian and reaching the Lung, truly being the great source of the Lung and Fu organs. Passing through the lower opening of You Men (Pylorus), it connects to the Xiao Chang (Small Intestine) and spirals. Further down at the lower limit of the Small Intestine lies Lan Men (Valve/Ileocecal Valve). This is the pass for separating clear from turbid, distinguishing clarity and turbidity between front and back. Da Chang (Large Intestine) connects to its right, guiding dregs and filth out through the stool; Pang Guang (Bladder) has no upper orifice, communicating downward through seepage and excretion. Admiring the harmony and smoothness of the Two Yin, all are natural results of Qi transformation. Detailing the Zang and Fu roughly complete, only San Jiao (Triple Burner) remains unmentioned, hailed as the lonely Fu, possessing general authority, taking form based on the Three Powers (San Cai) and imitating Heaven according to the Six Harmonies (Liu He). The Upper Jiao is like mist, dense with atmospheric vapor; the Middle Jiao is like fermentation vats, generating fresh Ying Xue (Nutritive Blood); the Lower Jiao is like a ditch, governing the unblocking of stagnation. Thus, the Upper Jiao governs retention without exiting, and the Lower Jiao governs exit like a river. Summarizing the locations of all Zang organs, distinguishing high and low categories. Seeking the coming and going of pulse Qi, how do they assist each other? With the Xin Zhu (Heart Master) as the Sovereign, maintaining the connection of all meridians. Therefore, anger stirs in the Heart, and Liver Fire follows in intensity. When desires arise, Kidney Jing (Essence) boils. Unresolvable bitter thoughts wither the Sheng Yi (Vitality) in the Spleen. Lung pulse becomes choppy and Qi sinks due to sorrow and grief in the heart. Only because meridians connect mutually can Qi reach from the Heart. Although all Zang organs return to the Heart, the upper part actually connects to the Lung. How is Lung Qi generated? Its root lies in the Spleen and Stomach. Relying on water and grain from the Ao Cang (Granary/Spleen-Stomach), it transforms fine essence into Qi. When Qi is vigorous, Essence is abundant; when Essence is abundant, Qi is strong. This is the root of the transformation source, hiding True Life within Kan (Water/Kidney). Although the reasons for Neijing (Inner Landscape) exist, one must still investigate the roots and shoots. Since it is said to be in front of the two Kidneys, and also behind the Bladder. Emerging from the upper left of the Large Intestine, residing below the right of the Small Intestine. What exactly is stored within? It accumulates the intersection of Kan and Li (Water and Fire), serving as the sea of generating Qi and the sinus of Original Yang. It opens Jing Xue (Essence and Blood) in the Zi Gong (Uterus) and governs the longevity or premature death of life. Calling it Ming Men (Gate of Life) is correct; calling it "Da Gen" (Great Root) is not false. If one could know that thunder sounds underground, then one would comprehend that spring light fills the universe.