\r手太阴肺经图\p06-d32a3.bmp\r
《难经》曰∶肺重三斤三两，六叶两耳，主藏魄。四垂如盖，附着于脊之第三椎，中有二十四空，行列分布诸脏
之气，为诸脏之华盖。人有二喉，前喉为喉咙，通于五脏，主气出入。《灵枢经》曰∶喉咙者，气之所以上下也。后喉
为咽喉，主纳水谷，通于六腑。《灵枢》又曰∶咽喉者，水谷之道也。《难经》曰∶喉咙重十二两，广二寸半，长一尺二
寸九节。咽门重十二两，广二寸半，至胃长一尺六寸。《素问》曰∶肺者相傅之官，治节出焉。《灵枢》云∶肺小则少饮，
不病喘喝；肺大，则多饮，善病胸痹、喉痹、逆气；肺高，则上气、肩息、咳；肺下，则居奔迫肺，善胁下痛；肺坚，
则不病咳、上气；肺脆，则苦病消痹，易伤；肺端正，则和利难伤；肺偏倾，则胸偏痛也。白色小理者肺小，粗理者肺
大，巨肩反膺，陷喉者肺高，合腋张胁者肺下，好肩背浓者肺坚，肩背薄者肺脆，背膺高浓者肺端正，胁偏疏者肺偏倾
也。
马玄台曰∶欲明经络，须熟穴名。但徐氏《歌》俱自井荥而始，殊非本篇各经起止正义，滑氏《歌》，合于起止，似
欠妥，读者难之。今各阴经照滑氏，阳经照徐氏，则合于起止，且长短句法学人颇便，若穴名既熟，则经脉之然矣。俗
医曰∶吾大方脉，非针灸科何须识穴，此其所以为庸下，而不能入轩岐正脉也。
手太阴十一穴，中府云门天府列，侠白下尺泽，孔最见列缺，经渠太渊下鱼际，抵指少商如韭叶。
手太阴肺经图
《难经》说：肺的重量是三斤三两，有六叶和两个耳状突起，主要功能是藏魄。肺部下垂如伞盖，附着在脊柱的第三椎骨处，中间有二十四个空隙，行列分布着各脏腑之气，是五脏的华盖（保护脏器的外罩）。人有两条喉管，前面的叫喉咙，与五脏相通，主管气的出入。《灵枢经》说：喉咙，是气上下通行的通道。后面的叫咽喉，主管吞咽水谷，与六腑相通。《灵枢》又说：咽喉，是水谷进入的通道。《难经》说：喉咙重十二两，宽二寸半，长一尺二寸，分为九节。咽门重十二两，宽二寸半，到胃的长度是一尺六寸。《素问》说：肺是相傅之官（辅佐君主的官员），治理和调节的功能由此产生。《灵枢》说：肺小的人饮水少，不易患气喘病；肺大的人饮水多，容易患胸痹、喉痹、气逆等病；肺位置高的人，容易出现气上逆、抬肩呼吸、咳嗽；肺位置低的人，压迫心脏，容易胁下疼痛；肺质地坚实的人，不易患咳嗽、气逆病；肺质地脆弱的人，苦于患消痹病，容易受伤；肺位置端正的人，功能调和顺畅，难以受伤；肺位置偏斜的人，胸部一侧会疼痛。皮肤白色且纹理细腻的人肺小，纹理粗糙的人肺大，肩膀巨大、胸部前突、喉结凹陷的人肺高，腋下收缩、胁部张开的人肺下，肩膀背部肌肉厚实的人肺坚实，肩膀背部单薄的人肺脆弱，背部和胸部高耸厚实的人肺位置端正，胁部偏斜疏朗的人肺位置偏斜。
马玄台说：想要明白经络，必须熟记穴位名称。但是徐氏的歌诀都是从井穴、荥穴开始，非常不符合本篇各经起止的正义，滑氏的歌诀，虽然符合起止规律，但似乎不够妥当，读者感到困难。现在各阴经按照滑氏的方法，阳经按照徐氏的方法，这样既符合起止规律，而且长短句的学习者颇为方便，如果穴位名称既已熟悉，那么经脉的情况就清楚了。世俗医生说：我是治疗内科大病的医生，不是针灸科，哪里需要认识穴位，这就是他们之所以平庸低下，而不能进入轩辕岐伯正统医学的原因。
手太阴肺经共有十一个穴位：中府、云门、天府排列在前，侠白、尺泽在后，孔最、列缺显现，经渠、太渊向下至鱼际，最后到达手指端的少商穴，大小像韭菜叶一样。
Figure of the Hand-Taiyin Lung Meridian
The *Nan Jing* (Classic of Difficult Issues) states: The lung weighs three jin and three liang, has six lobes and two auricular processes, and is primarily responsible for storing the Po (Corporeal Soul). It hangs down like a canopy, attaching to the third thoracic vertebra of the spine. Within it are twenty-four hollow spaces, arranged in rows to distribute the Qi of the various Zang organs, serving as the "Canopy of the Zang Organs" (the protective covering over the internal organs). Humans have two throat structures; the anterior one is called the Houlong (throat), which connects with the five Zang organs and governs the entry and exit of Qi. The *Ling Shu* (Spiritual Pivot) states: The Houlong is the passage through which Qi ascends and descends. The posterior one is called the Yanwan (pharynx/esophagus), which governs the ingestion of water and food and connects with the six Fu organs. The *Ling Shu* further states: The Yanwan is the pathway for water and food. The *Nan Jing* states: The Houlong weighs twelve liang, is two and a half cun wide, one chi two cun long, and consists of nine segments. The Yanmen (opening of the pharynx) weighs twelve liang, is two and a half cun wide, and extends one chi six cun to the stomach. The *Su Wen* (Basic Questions) states: The Lung is the official of the Prime Minister (Xiangfu), from whom governance and regulation arise. The *Ling Shu* says: If the Lung is small, the person drinks little and does not suffer from asthma or panting; if the Lung is large, the person drinks much and is prone to chest bi syndrome, throat bi syndrome, and rebellious Qi; if the Lung is high, there is upward rushing Qi, shoulder breathing, and cough; if the Lung is low, it presses against the heart, causing frequent pain under the ribs; if the Lung is firm, the person does not suffer from cough or upward rushing Qi; if the Lung is fragile, they suffer from xiao-bi syndrome and are easily injured; if the Lung is upright, its functions are harmonious and difficult to injure; if the Lung is tilted, there is pain on one side of the chest. Those with white skin and fine texture have small lungs; those with coarse texture have large lungs. Those with large shoulders, protruding chests, and depressed laryngeal prominences have high lungs; those with contracted axillae and spread ribs have low lungs. Those with thick muscles on the shoulders and back have firm lungs; those with thin shoulders and backs have fragile lungs. Those with high and thick backs and chests have upright lungs; those with slanted and sparse ribs have tilted lungs.
Ma Xuantai said: To understand the meridians, one must memorize the acupoint names. However, Xu's song begins with the Jing-Well and Ying-Spring points, which does not align with the correct starting and ending principles of each meridian in this chapter. Hua's song aligns with the start and end points but seems somewhat inadequate, making it difficult for readers. Currently, the Yin meridians follow Hua's method, and the Yang meridians follow Xu's method. This aligns with the start and end points and is convenient for learners due to the mix of long and short sentences. Once the acupoint names are familiar, the meridians will be clear. Secular physicians say: "I am a physician treating major internal medicine cases; why should I, not being in the acupuncture department, need to know acupoints?" This is why they remain mediocre and cannot enter the orthodox lineage of Xuanyuan and Qibo.
There are eleven acupoints on the Hand-Taiyin Lung Meridian: Zhongfu, Yunmen, and Tianfu are listed first; Xiabai follows, then Chize; Kongzui and Lieque appear next; Jingqu and Taiyuan lead down to Yuji; finally, reaching Shaoshang at the tip of the finger, sized like a leek leaf.