周乎身惟经度营卫注焉吉凶寓焉其注其寓其审察之具经度钞
足太阳与少阴为表里少阳与厥阴为表里阳明与太阴为表里是为足之阴阳也手太阳与少阴为表里少阳与心主为表里阳
明与太阴为表里是为手之阴阳也（血气形志论）帝曰愿闻三阴三阳之离合也岐伯曰圣人南面而立前曰广明后曰太冲（续
席大也南方丙丁火位主之阳气盛明故曰大明也向明治物故圣人南面而立然在人身中则心脏在南故谓前曰广明冲脉在北故
谓后曰太冲然太冲者肾脉与冲脉合而盛大故曰太冲）太冲之地名曰少阴少阴之上名曰太阳（续此正明两脉相合而为表里
肾脏为阴膀胱腑为阳阴气在下阳气在上此为一合之经气）太阳根起于至阴（按此太阳言根结余经不言结详见灵枢根结篇）
结于命门（续至阴穴名命门者藏精光照之所则两目也太阳之脉起于目而下至于足故根于趾端而上结于目也）名曰阴中之
阳（续以太阳居少阴之地故曰阴中之阳）中身而上名曰广明广明之下名曰太阴（续腰以上为天腰以下为地则中身之上属
于广明广明之下属太阴也○雪斋云心脏下则太阴脾脏）太阴之前名曰阳明（续阳明胃脉行在脾脉之前太阴脾脉行于胃脉
之后）阳明根起于厉兑名曰阴中之阳（续以阳明居太阴之前故曰阴中之阳）厥阴之表名曰少阳（续少阳胆脉行肝脉之分
内厥阴肝脉行胆脉之位内故曰厥阴之表名少阳○以少阳居厥阴之表故曰阴中之少阳）少阳根起于窍阴名曰阴中之少阳是
故三阳之离合也（续离谓别离应用合谓配合于阴别离则正位于三阳配合则表里而为脏腑也）太阳为开（所以司动静之机）
阳明为阖（所以执禁固之权）少阳为枢（所以主动静之微续关阖枢者言三阳之气多少不等动用殊也按灵枢根结篇曰太阳
为开阳明为阖少阳为枢故关折则因节渍而暴病起矣故暴病者取之太阳溃者皮肉宛焦而弱也阖折则气无止息而痿疾起矣故
痿疾者取之阳明无所止息者真气稽留邪气居之也枢折则骨摇而不安于地故骨摇者取之少阳骨摇者节缓而不收也）三经者
不得相失也搏而勿浮命曰一阳（一谓齐一也浮而不至于虚所以搏者胃气也故曰一阳○愚谓搏手有胃气浮而不至于虚则三
阳齐一无复有差降之为用也若浮而虚则三阳差降而相失矣应前不得相失句）愿闻三阴岐伯曰外者为阳内者为阴然则中为
阴（中即内也）其冲在下名曰太阴（冲者冲要之义冲脉在脾之下故言其冲在下此下皆言脏位及经脉之次也）太阴根起于
隐白名曰阴中之阴（续以太阴居阴故名）太阴之后名曰少阴（雪斋云脾脏之下近后则肾之位太阴脉起大趾端少阴脉起小
趾下）少阴根起于涌泉名曰阴中之少阴少阴之前曰厥阴（续厥者尽也阴气至此而尽故曰阴中之绝阴○雪斋云肾脏之前近
上则肝之位厥阴脉交出太阴之后）厥阴根起于大敦名曰阴中之绝阴是故三阴之离合也太阴为开厥阴为阖少阴为枢三经者
不得相失也搏而勿沈名曰一阴（一齐一也沉而不至于溺所以搏者胃气也故曰一阴续亦气之不等也关折则仓廪无所输膈洞
者取之太阴阖折则气弛而善悲取之厥阴枢折则脉有所结而不通取之少阴○愚谓太阳为关至命曰一阳一节盖言太阳居表
在于人身如门之关使营卫流于外者固阳明居里在于人身如门之阖使营卫守于内者固少阳居中在于人身如门之枢转动由之
使营卫出入内外也常三经干系如此是以不得相失也何以见之分而言之三阳虽有表里之殊概而言之则三阴俱属于里三阳俱
属于表而脉浮若浮而不至于虚搏而有胃气者乃三阳齐一各司所守而不相失故太阳虽为关有邪莫能入阳明虽为阖无邪之可
闭少阳虽为枢其邪安从而出入进退哉后三阴仿此阴阳离合论）帝曰皮有分部脉有经纪筋有结络骨有度量其所生病各异别
其分部左右上下阴阳所在病之始终愿闻其道岐伯曰欲知皮部以经脉为纪者诸经皆然（续循经脉行止所主则皮部可知诸经
谓十二经脉也十二经脉皆同）阳明之阳名曰害蜚（金性杀五虫续蜚生化也害杀气也杀气行则生化耳故曰害蜚）上下同法
（上下谓手足经也）视其部中有浮络者（续部皆谓本经络之部分浮谓浮见也）皆阳明之络也其色多青则痛多黑则痹黄赤
则热多白则寒五色皆见则寒热也络盛则入客于经阳主外阴主内（阳谓阳络阴谓阴络此通言之也手足身分所见经络皆然）
少阳之阳名曰枢持（枢枢要持执持）上下同法视其部中有浮络者皆少阳之络也络盛则入客于经故在阳者主内在阴者主出
以渗于内诸经皆然（故在阳者至诸经皆然十九字上下不相蒙不知何谓）太阳之阳名曰关枢（今按太阳谓阳主气名曰关枢
谓为诸阳之关键枢纽也）上下同法视其部中有浮络者皆太阳之络也络盛则入客于经少阴之络名曰枢儒（今按枢儒柔顺也
阴从乎阳故曰枢儒）上下同法视其部中有浮络者皆少阴之络也络盛则入客于经其入经也从阳部注于经其出者从阴内注于
骨（愚谓其出者从阳经而出者）心主之阴名曰害肩（心主脉入腋下气不和则妨害肩腋之动运今按王注于诸经皆言其性用
独心主曰害肩而不言其性用义不可晓）上下同法视其部中有浮络者皆心主之络也络盛则入客于经太阴之阴名曰关蛰（关
闭蛰类使顺行藏）上下同法视其部中有浮络者皆太阴之络也络盛则入客于经凡十二经络脉者皮之部也（续列阴阳位部主
于皮故曰皮之部也愚谓百病必先于皮毛邪中之则腠理开开则入客于络留而不去传入于经又渐传入于腑脏矣故列皮部以明
之皮部也）任脉者起于中极之下（续会阴之分也）以上毛际循腹里上关元至咽喉上颐（续腮下为颔颔中为颐）循面入目
（续循承浆环唇上至断交分行系两目下之中央会承泣而终也愚按下文云其少腹直上者贯脐中央上贯心入喉上颐环唇上系
两目之下中央据此并任脉之行而彼云是督脉所系疑衍文也任脉始终行身之前东垣云任脉起于会阴根于曲骨入前阴中出腹
里过脐上行附足厥阴之经会生化之源贯穿诸经无所不系焉谓之任者女子得之妊养也又冲脉素问曰并足少阴之经难经曰并
足阳明之经况少阴经挟脐左右各五分阳明经挟脐左右各二寸气冲又是阳明脉气所发如此推之则冲脉自气冲起在阳明少阴
二经之内挟脐上行其理明矣又考针经载冲脉在腹行乎幽门通谷脉都右关商曲肓 中注四满气穴大赫横骨九二十二穴皆足
少阴之分然则冲脉并足少阴之经又无疑矣已上皆经旨故并着之使有所考）冲脉者起于气街并少阴之经挟脐上行至胞中而
散（续任脉波脉奇经也任脉当脐中而上行冲脉挟脐两旁而上行中极穴名在脐下四寸起于中极之下者言中极从少腹之内上
行而外出于毛际而上非谓本起于此也关元穴在脐下三寸气街穴在毛际两旁鼠鼷上一寸按冲脉任脉皆起于胞中上循腹里为
经络之海其浮而小者循腹上行会于咽喉别而络唇口由此言之则任脉波脉从少腹之内上行至中极之下气街之内明矣）任脉
为病男子内结七疝女子带下瘕聚冲脉为病逆气里急督脉为病脊强反折（续督脉亦奇经也然任脉波脉督脉者一源而三岐也
故经或谓冲脉为督脉或以任脉循背者谓之督脉自少腹直上者谓之任脉亦谓之督脉是则以背腹阴阳别为名目尔以任脉自胞
上过带脉贯脐而上故男子为病内结七疝女子则带下瘕聚也以冲脉挟脐而上并少阴之经上至胞中故冲脉为病则逆气里急也
以督脉上循脊里故督脉为病则脊强反折也）督脉者起于少腹以下骨中央女子入系挺孔（续起非初起亦犹任脉波脉起于胞
中也其实乃起于肾下至于少腹则下行于腰横骨围之中央也系挺孔者谓窈漏近前阴穴也以其阴挺系属于中故名之）其孔溺
孔之端也（孔则窈漏也窈漏之中其上有溺孔焉端谓阴挺在此溺孔之上端也而督脉自骨围中央则至于是）其络循阴器合篡
间（会阴穴也）绕篡后（续督脉别络自溺孔之端分而各行下循阴器乃合篡间所谓间者谓前阴后阴之两间也自两间之后已
复分而行绕篡之后）别绕臀至少阴与巨阳中络者合少阴上股内后廉贯脊属肾（续别谓别络分而各行者足少阴之络自股内
后廉贯脊属肾足太阳络之外行者循髀枢络股阴而下其中行者下贯臀至 中与外行络合故言至少阴与巨阳中络合少阴上股
内后廉贯脊属肾也○股外为髀 骨之下为髀枢）与太阳起于目内 上额交巅上入络脑还入别下项循肩膊内挟脊抵腰中入
循膂络肾（续接绕臀而上行也○愚按自少阴上股内至循膂络肾四十六字上下必有脱简否则古注文衍文也）其男子循茎下
至篡与女子等其少腹直上者贯脐中央上贯心入喉上颐环唇上系两目之下中央（续自与太阳起于目内 下至女子等并督脉
之别络也其直行者自尻上循脊里而至于鼻柱也自其少腹直上至两目之下中央并任脉之行而云是督脉所系由此言之则任脉
冲脉督脉各异而同一体也○愚按督脉始终行身之后东垣云督脉者出于会阴穴即所谓篡也根于长强穴上行脊里至于巅附足
太阳膀胱脉膀胱脉诸阳之首兼营卫之气系焉督脉为附督者都能为表里上下中十二经之病焉谓之督者以其督领诸脉也又跷
督任三脉内经谓在十二经营气周流度数一十六丈二尺之内扁鹊谓奇经八脉不拘于十二经两说矛盾以待贤者骨空之论）
周身之中，唯有经络的循行度数和营卫之气的灌注，决定了疾病的吉凶。这些灌注与寓留的情况，需要通过审察经络来把握，这就是《经度》篇的内容。
足太阳膀胱经与足少阴肾经互为表里；足少阳胆经与足厥阴肝经互为表里；足阳明胃经与足太阴脾经互为表里。这是足部三阴三阳的表里关系。手太阳小肠经与手少阴心经互为表里；手少阳三焦经与手厥阴心包经互为表里；手阳明大肠经与手太阴肺经互为表里。这是手部三阴三阳的表里关系。（出自《血气形志论》）
黄帝说：我想听听三阴三阳离合的道理。岐伯说：圣人面南而立，前面称为广明，后面称为太冲。（注：席大也，南方丙丁火位主之，阳气盛明故曰大明也，向明治物故圣人南面而立。然在人身中则心脏在南，故谓前曰广明。冲脉在北，故谓后曰太冲。然太冲者肾脉与冲脉合而盛大，故曰太冲。）太冲之地，名为少阴；少阴之上，名为太阳。（注：此正明两脉相合而为表里。肾脏为阴，膀胱腑为阳，阴气在下，阳气在上，此为一合之经气。）太阳经根起于至阴穴，结于命门。（注：至阴穴名，命门者藏精光照之所，则两目也。太阳之脉起于目而下至于足，故根于趾端而上结于目也。）名为阴中之阳。（注：以太阳居少阴之地，故曰阴中之阳。）中身而上，名为广明；广明之下，名为太阴。（注：腰以上为天，腰以下为地，则中身之上属于广明，广明之下属太阴也。○雪斋云：心脏下则太阴脾脏。）太阴之前，名为阳明。（注：阳明胃脉行在脾脉之前，太阴脾脉行于胃脉之后。）阳明经根起于厉兑穴，名为阴中之阳。（注：以阳明居太阴之前，故曰阴中之阳。）厥阴之表，名为少阳。（注：少阳胆脉行肝脉之分内，厥阴肝脉行胆脉之位内，故曰厥阴之表，名少阳。○以少阳居厥阴之表，故曰阴中之少阳。）少阳经根起于窍阴穴，名为阴中之少阳。所以三阳的离合是：（注：离谓别离应用，合谓配合于阴。别离则正位于三阳，配合则表里而为脏腑也。）太阳为开，（所以司动静之机。）阳明为阖，（所以执禁固之权。）少阳为枢，（所以主动静之微。续：关阖枢者言三阳之气多少不等，动用殊也。按《灵枢·根结》篇曰：太阳为开，阳明为阖，少阳为枢。故关折则因节渍而暴病起矣，故暴病者取之太阳。溃者皮肉宛焦而弱也。阖折则气无止息而痿疾起矣，故痿疾者取之阳明。无所止息者，真气稽留，邪气居之也。枢折则骨摇而不安于地，故骨摇者取之少阳。骨摇者，节缓而不收也。）这三条经脉不得相互背离，脉象搏动而有胃气且不至于浮越，这就叫做“一阳”。（一谓齐一也。浮而不至于虚，所以搏者，胃气也，故曰一阳。○愚谓：搏手有胃气，浮而不至于虚，则三阳齐一，无复有差降之为用也。若浮而虚，则三阳差降而相失矣，应前不得相失句。）
黄帝说：我想听听三阴的情况。岐伯说：外者为阳，内者为阴，那么中即为阴。（中即内也。）其冲要之处在下，名为太阴。（冲者冲要之义，冲脉在脾之下，故言其冲在下。此下皆言脏位及经脉之次也。）太阴经根起于隐白穴，名为阴中之阴。（注：以太阴居阴，故名。）太阴之后，名为少阴。（雪斋云：脾脏之下近后则肾之位。太阴脉起大趾端，少阴脉起小趾下。）少阴经根起于涌泉穴，名为阴中之少阴。少阴之前，名为厥阴。（注：厥者尽也，阴气至此而尽，故曰阴中之绝阴。○雪斋云：肾脏之前近上则肝之位。厥阴脉交出太阴之后。）厥阴经根起于大敦穴，名为阴中之绝阴。所以三阴的离合是：太阴为开，厥阴为阖，少阴为枢。这三条经脉不得相互背离，脉象搏动而有胃气且不至于沉溺，这就叫做“一阴”。（一齐一也。沉而不至于溺，所以搏者，胃气也，故曰一阴。续亦气之不等也。关折则仓廪无所输，膈洞者取之太阴。阖折则气弛而善悲，取之厥阴。枢折则脉有所结而不通，取之少阴。○愚谓：太阳为关，至命曰一阳一节，盖言太阳居表，在于人身如门之关，使营卫流于外者固。阳明居里，在于人身如门之阖，使营卫守于内者固。少阳居中，在于人身如门之枢，转动由之，使营卫出入内外也。常三经干系如此，是以不得相失也。何以见之？分而言之，三阳虽有表里之殊，概而言之，则三阴俱属于里，三阳俱属于表。而脉浮若浮而不至于虚，搏而有胃气者，乃三阳齐一，各司所守而不相失。故太阳虽为关，有邪莫能入；阳明虽为阖，无邪之可闭；少阳虽为枢，其邪安从而出入进退哉？后三阴仿此。阴阳离合论）
黄帝说：皮肤有分部，脉有经纪，筋有结络，骨有度量，其所生的疾病各不相同。辨别其分部、左右上下、阴阳所在以及病的始终，我想听听其中的道理。岐伯说：想要了解皮部，应以经脉为纲纪，各经都是如此。（注：循经脉行止所主，则皮部可知。诸经谓十二经脉也。十二经脉皆同。）阳明的阳，名为害蜚。（金性杀五虫，续蜚生化也，害杀气也。杀气行则生化耳，故曰害蜚。）手足上下同理。（上下谓手足经也。）观察其部位中有浮见的络脉者，（注：部皆谓本经络之部分，浮谓浮见也。）都是阳明的络脉。颜色多青则痛，多黑则痹，黄赤则热，多白则寒，五色皆见则寒热错杂。络脉盛大则邪气侵入经脉。阳络主外，阴络主内。（阳谓阳络，阴谓阴络，此通言之也。手足身分所见经络皆然。）少阳的阳，名为枢持。（枢枢要，持执持。）手足上下同理。观察其部位中有浮见的络脉者，都是少阳的络脉。络脉盛大则邪气侵入经脉。所以在阳者主内，在阴者主出，以渗于内，各经都是如此。（注：故在阳者至诸经皆然十九字上下不相蒙，不知何谓。）太阳的阳，名为关枢。（今按：太阳谓阳主气，名曰关枢，谓为诸阳之关键枢纽也。）手足上下同理。观察其部位中有浮见的络脉者，都是太阳的络脉。络脉盛大则邪气侵入经脉。少阴的络脉，名为枢儒。（今按：枢儒柔顺也，阴从乎阳，故曰枢儒。）手足上下同理。观察其部位中有浮见的络脉者，都是少阴的络脉。络脉盛大则邪气侵入经脉。其进入经脉的，从阳部注入经脉；其出于经脉的，从阴内注于骨。（注：愚谓其出者从阳经而出者。）心主的阴，名为害肩。（心主脉入腋下，气不和则妨害肩腋之动运。今按：王注于诸经皆言其性用，独心主曰害肩而不言其性用，义不可晓。）手足上下同理。观察其部位中有浮见的络脉者，都是心主的络脉。络脉盛大则邪气侵入经脉。太阴的阴，名为关蛰。（关闭蛰类，使顺行藏。）手足上下同理。观察其部位中有浮见的络脉者，都是太阴的络脉。络脉盛大则邪气侵入经脉。凡十二经络脉，是皮肤的所属部分。（注：列阴阳位部主于皮，故曰皮之部也。愚谓：百病必先于皮毛，邪中之则腠理开，开则入客于络，留而不去，传入于经，又渐传入于腑脏矣。故列皮部以明之皮部也。）
任脉，起于中极之下。（注：会阴之分也。）以上毛际，循腹里，上关元，至咽喉，上颐，（注：腮下为颔，颔中为颐。）循面入目。（注：循承浆环唇上至断交分行，系两目下之中央，会承泣而终也。愚按下文云：其少腹直上者，贯脐中央，上贯心，入喉，上颐，环唇，上系两目之下中央。据此并任脉之行，而彼云是督脉所系，疑衍文也。任脉始终行身之前。东垣云：任脉起于会阴，根于曲骨，入前阴中，出腹里，过脐上行，附足厥阴之经，会生化之源，贯穿诸经，无所不系焉。谓之任者，女子得之妊养也。又冲脉，《素问》曰：并足少阴之经。《难经》曰：并足阳明之经。况少阴经挟脐左右各五分，阳明经挟脐左右各二寸，气冲又是阳明脉气所发。如此推之，则冲脉自气冲起，在阳明少阴二经之内，挟脐上行，其理明矣。又考《针经》载冲脉在腹行乎幽门、通谷、脉都、右关、商曲、肓 中、注四满、气穴、大赫、横骨九二十二穴，皆足少阴之分。然则冲脉并足少阴之经，又无疑矣。已上皆经旨，故并着之使有所考。）冲脉，起于气街，并少阴之经，挟脐上行，至胞中而散。（注：任脉波脉奇经也。任脉当脐中而上行，冲脉挟脐两旁而上行。中极穴名，在脐下四寸。起于中极之下者，言中极从少腹之内上行而外出于毛际而上，非谓本起于此也。关元穴在脐下三寸，气街穴在毛际两旁鼠鼷上一寸。按冲脉任脉皆起于胞中，上循腹里，为经络之海。其浮而小者，循腹上行，会于咽喉，别而络唇口。由此言之，则任脉波脉从少腹之内上行至中极之下，气街之内，明矣。）任脉为病，男子内结七疝，女子带下瘕聚。冲脉为病，逆气里急。督脉为病，脊强反折。（注：督脉亦奇经也。然任脉波脉督脉者，一源而三岐也。故经或谓冲脉为督脉，或以任脉循背者谓之督脉，自少腹直上者谓之任脉，亦谓之督脉。是则以背腹阴阳别为名目尔。以任脉自胞上过带脉贯脐而上，故男子为病内结七疝，女子则带下瘕聚也。以冲脉挟脐而上，并少阴之经，上至胞中，故冲脉为病则逆气里急也。以督脉上循脊里，故督脉为病则脊强反折也。）督脉，起于少腹以下骨中央。女子入系挺孔。（注：起非初起，亦犹任脉波脉起于胞中也。其实乃起于肾下，至于少腹则下行于腰横骨围之中央也。系挺孔者，谓窈漏近前阴穴也。以其阴挺系属于中，故名之。）其孔溺孔之端也。（孔则窈漏也，窈漏之中其上有溺孔焉，端谓阴挺在此溺孔之上端也。而督脉自骨围中央则至于是。）其络循阴器，合篡间，（会阴穴也。）绕篡后。（注：督脉别络自溺孔之端分而各行，下循阴器，乃合篡间。所谓间者，谓前阴后阴之两间也。自两间之后已复分而行，绕篡之后。）别绕臀至少阴，与巨阳中络者合，少阴上股内后廉，贯脊属肾。（注：别谓别络分而各行者。足少阴之络自股内后廉贯脊属肾，足太阳络之外行者循髀枢络股阴而下，其中行者下贯臀至 中与外行络合，故言至少阴与巨阳中络合少阴上股内后廉贯脊属肾也。○股外为髀，骨之下为髀枢。）与太阳起于目内 ，上额交巅，上入络脑，还入别下项，循肩膊内，挟脊抵腰中，入循膂，络肾。（注：接绕臀而上行也。○愚按：自少阴上股内至循膂络肾四十六字上下必有脱简，否则古注文衍文也。）其男子循茎下至篡，与女子等。其少腹直上者，贯脐中央，上贯心，入喉，上颐，环唇，上系两目之下中央。（注：自与太阳起于目内 下至女子等并督脉之别络也。其直行者自尻上循脊里而至于鼻柱也。自其少腹直上至两目之下中央，并任脉之行而云是督脉所系。由此言之，则任脉冲脉督脉各异而同一体也。○愚按：督脉始终行身之后。东垣云：督脉者出于会阴穴，即所谓篡也，根于长强穴，上行脊里至于巅，附足太阳膀胱脉。膀胱脉诸阳之首，兼营卫之气系焉。督脉为附督者，都能为表里上下中十二经之病焉。谓之督者，以其督领诸脉也。又跷督任三脉，《内经》谓在十二经营气周流度数一十六丈二尺之内，《扁鹊》谓奇经八脉不拘于十二经，两说矛盾，以待贤者骨空之论。）
Within the body, only the course and measurement of the meridians (Jingdu) and the circulation of Ying and Wei Qi determine auspiciousness and inauspiciousness. These circulations and residencies must be carefully examined through the meridians; this is the content of the *Jingdu* chapter.
The Foot-Taiyang Bladder Meridian and the Foot-Shaoyin Kidney Meridian are exterior-interior pairs; the Foot-Shaoyang Gallbladder Meridian and the Foot-Jueyin Liver Meridian are exterior-interior pairs; the Foot-Yangming Stomach Meridian and the Foot-Taiyin Spleen Meridian are exterior-interior pairs. This constitutes the exterior-interior relationships of the lower Jiao Yin-Yang. The Hand-Taiyang Small Intestine Meridian and the Hand-Shaoyin Heart Meridian are exterior-interior pairs; the Hand-Shaoyang Sanjiao Meridian and the Hand-Jueyin Pericardium Meridian are exterior-interior pairs; the Hand-Yangming Large Intestine Meridian and the Hand-Taiyin Lung Meridian are exterior-interior pairs. This constitutes the exterior-interior relationships of the upper Jiao Yin-Yang. (From *Lun on Blood, Qi, Form, and Will*)
The Yellow Emperor said: I wish to hear about the separation and union of the Three Yin and Three Yang. The Hui Bo physician said: When a sage stands facing south, the front is called Guangming (Broad Brightness), and the back is called Taichong (Great Surge). (Note: "Xi Da Ye" refers to the large seat. The South is governed by Bing-Ding Fire, where Yang Qi is abundant and bright, hence called Guangming. Facing south governs things, so sages face south. However, in the human body, the Heart is located in the south, hence the front is called Guangming. The Chong Mai is in the north, hence the back is called Taichong. Since Taichong involves the convergence of the Kidney Meridian and the Chong Mai being vigorous, it is called Taichong.) At the place of Taichong, it is named Shaoyin; above Shaoyin, it is named Taiyang. (Note: This clarifies that these two meridians combine to form an exterior-interior pair. The Kidney Zang is Yin, the Bladder Fu is Yang; Yin Qi is below, Yang Qi is above, forming one combined meridian qi.) The Taiyang Meridian originates at the Zhiyin point and terminates at the Mingmen. (Note: Zhiyin is the acupoint name. Mingmen is the place where essence is stored and light shines, referring to the two eyes. The Taiyang Meridian starts from the eyes and goes down to the feet, thus rooting at the toe tip and ascending to terminate at the eyes.) It is named Yang within Yin. (Note: Because Taiyang resides in the location of Shaoyin, it is called Yang within Yin.) Above the middle of the body is named Guangming; below Guangming is named Taiyin. (Note: The waist and above belong to Heaven, the waist and below belong to Earth. Thus, the area above the middle belongs to Guangming, and the area below Guangming belongs to Taiyin. ○ Xuezhai says: Below the Heart is the Taiyin Spleen Organ.) In front of Taiyin is named Yangming. (Note: The Yangming Stomach Meridian runs in front of the Spleen Meridian, while the Taiyin Spleen Meridian runs behind the Stomach Meridian.) The Yangming Meridian originates at the Lidui point and is named Yang within Yin. (Note: Because Yangming resides in front of Taiyin, it is called Yang within Yin.) The exterior of Jueyin is named Shaoyang. (Note: The Shaoyang Gallbladder Meridian runs within the division of the Liver Meridian, and the Jueyin Liver Meridian runs within the position of the Gallbladder Meridian, hence Jueyin's exterior is named Shaoyang. ○ Because Shaoyang resides on the exterior of Jueyin, it is called Minor Yang within Yin.) The Shaoyang Meridian originates at the Xiaoyin point and is named Minor Yang within Yin. Therefore, the separation and union of the Three Yang are: (Note: Separation refers to distinct application, Union refers to coordination with Yin. Separation places them correctly among the Three Yang; Union forms exterior-interior relationships between Zang and Fu.) Taiyang acts as the Gate (Kai), (governing the mechanism of movement and stillness.) Yangming acts as the Door (He), (holding the power of restriction and solidity.) Shaoyang acts as the Pivot (Shu), (initiating subtle movements. Note: Guan, He, Shu refer to the unequal amounts of Qi in the Three Yang and their different functions. According to the *Spiritual Pivot: Root and Terminal* chapter: Taiyang is Kai, Yangming is He, Shaoyang is Shu. If the Gate breaks, acute diseases arise due to joint erosion, so acute diseases are treated by taking from Taiyang. If the skin and flesh wither and weaken, it is due to collapse. If the Door breaks, Qi does not stop, leading to flaccidity diseases, so flaccidity diseases are treated by taking from Yangming. Where Qi does not stop, true Qi stagnates, and pathogenic Qi resides. If the Pivot breaks, bones shake and cannot stand firm, so bone shaking is treated by taking from Shaoyang. Bone shaking indicates joints are loose and do not gather.) These three meridians must not deviate from each other; if the pulse beats with Stomach Qi and is not floating, it is called "One Yang". (Yi means uniformity. Floating but not deficient, the beating reflects Stomach Qi, hence One Yang. ○ The wise say: Feeling the pulse with Stomach Qi, floating but not deficient, means the Three Yang are uniform without differentiation in function. If floating and deficient, the Three Yang differentiate and deviate, corresponding to the previous statement "must not deviate.")
The Yellow Emperor said: I wish to hear about the Three Yin. The Hui Bo physician said: Exterior is Yang, Interior is Yin, therefore Middle is Yin. (Middle is Interior.) Its critical point is below, named Taiyin. (Chong means critical importance. The Chong Mai is below the Spleen, hence its critical point is below. The following text discusses organ positions and meridian sequences.) The Taiyin Meridian originates at the Yinbai point and is named Yin within Yin. (Note: Because Taiyin resides in Yin, it is named so.) Behind Taiyin is named Shaoyin. (Xuezhai says: Below the Spleen Organ and near the back is the position of the Kidney. The Taiyin Meridian originates at the big toe end, and the Shaoyin Meridian originates below the little toe.) The Shaoyin Meridian originates at the Yongquan point and is named Minor Yin within Yin. In front of Shaoyin is named Jueyin. (Note: Jue means exhaustion. Yin Qi reaches its limit here, hence called Absolute Yin within Yin. ○ Xuezhai says: In front of the Kidney Organ and near the top is the position of the Liver. The Jueyin Meridian crosses out behind the Taiyin Meridian.) The Jueyin Meridian originates at the Dazhun point and is named Absolute Yin within Yin. Therefore, the separation and union of the Three Yin are: Taiyin acts as the Gate (Kai), Jueyin acts as the Door (He), Shaoyin acts as the Pivot (Shu). These three meridians must not deviate from each other; if the pulse beats with Stomach Qi and is not sinking, it is called "One Yin". (Yi means uniformity. Sinking but not drowning, the beating reflects Stomach Qi, hence One Yin. Note: Also refers to inequality of Qi. If the Gate breaks, the granary cannot transport, causing diaphragmatic perforation, treat Taiyin. If the Door breaks, Qi relaxes and sadness occurs, treat Jueyin. If the Pivot breaks, pulses knot and do not flow, treat Shaoyin. ○ The wise say: Taiyang is the Gate, up to "called One Yang", implies Taiyang resides on the exterior, like a gate door in the body, securing Ying and Wei flowing outward. Yangming resides inside, like a closing door, securing Ying and Wei guarding inward. Shaoyang resides in the middle, like a pivot, allowing Ying and Wei to enter and exit. These three meridians are interconnected thus, hence they must not deviate. Why? Specifically speaking, although the Three Yang have exterior-interior differences, generally speaking, the Three Yin all belong to the Interior, and the Three Yang all belong to the Exterior. If the pulse floats but is not deficient, and beats with Stomach Qi, then the Three Yang are uniform, each guarding its post without deviation. Thus, although Taiyang is the Gate, pathogens cannot enter; although Yangming is the Door, there is no pathogen to close; although Shaoyang is the Pivot, how can pathogens enter or exit? The same applies to the Three Yin. *Lun on Yin-Yang Separation and Union*)
The Yellow Emperor said: The skin has divisions, the pulses have scriptures, the sinews have knots and networks, the bones have measurements, and the diseases they produce vary. Distinguishing their divisions, left and right, upper and lower, Yin and Yang locations, and the beginning and end of diseases, I wish to hear the method. The Hui Bo physician said: To know the Skin Regions (Pi Bu), take the meridians as the guide; this applies to all meridians. (Note: Following the course and termination of meridians reveals the Skin Regions. All meridians refer to the Twelve Primary Meridians. All twelve meridians are the same.) The Yang of Yangming is named Haifei. (Metal nature kills five insects. Note: Fei refers to generation/transformation. Hai refers to killing energy. When killing energy moves, transformation occurs, hence Haifei.) Upper and lower follow the same method. (Upper and lower refer to Hand and Foot meridians.) Observe any floating collaterals in the region. (Note: Region refers to the part of the primary meridian network; floating refers to visible appearance.) These are all collaterals of Yangming. Colors mostly blue indicate pain; mostly black indicate Bi syndrome; yellow and red indicate heat; mostly white indicate cold; seeing all five colors indicates mixed cold and heat. If the collateral is full, the pathogen enters the main meridian. Yang collaterals govern the exterior, Yin collaterals govern the interior. (Yang refers to Yang collaterals, Yin refers to Yin collaterals, stated generally. This applies to all limbs and body parts.) The Yang of Shaoyang is named Shuchi. (Shu means pivot, Chi means holding.) Upper and lower follow the same method. Observe any floating collaterals in the region; these are all collaterals of Shaoyang. If the collateral is full, the pathogen enters the main meridian. Therefore, what is in the Yang governs the Interior, what is in the Yin governs the Exit, seeping into the Interior; this applies to all meridians. (Note: The nineteen characters from "Therefore..." to "...all meridians" seem disconnected, meaning unclear.) The Yang of Taiyang is named Guanshu. (Current view: Taiyang governs Yang Qi, named Guanshu, meaning the key pivot of all Yang meridians.) Upper and lower follow the same method. Observe any floating collaterals in the region; these are all collaterals of Taiyang. If the collateral is full, the pathogen enters the main meridian. The collateral of Shaoyin is named Shuru. (Current view: Shuru means soft and compliant. Yin follows Yang, hence Shuru.) Upper and lower follow the same method. Observe any floating collaterals in the region; these are all collaterals of Shaoyin. If the collateral is full, the pathogen enters the main meridian. Those entering the meridian come from the Yang region and inject into the meridian; those exiting the meridian go from the Yin interior to the bone. (Note: The wise say: Those exiting come from the Yang meridian.) The Yin of the Heart Master (Pericardium) is named Haishan. (The Heart Master meridian enters the armpit; if Qi is discordant, it hinders shoulder and axilla movement. Current view: Wang's commentary states the nature/function for all meridians, but for the Heart Master, it says Haishan without stating the nature/function, which is obscure.) Upper and lower follow the same method. Observe any floating collaterals in the region; these are all collaterals of the Heart Master. If the collateral is full, the pathogen enters the main meridian. The Yin of Taiyin is named Guanzhe. (Closing and storing, making them move smoothly and hide.) Upper and lower follow the same method. Observe any floating collaterals in the region; these are all collaterals of Taiyin. If the collateral is full, the pathogen enters the main meridian. All twelve meridian networks are the regions of the skin. (Note: Listing Yin-Yang positions and regions governing the skin, hence "Skin Region". The wise say: Hundred diseases first affect the skin and hair. Pathogens attack, pores open, entering collaterals, staying and not leaving, transmitting to meridians, then gradually to Fu organs and Zang organs. Thus, listing Skin Regions clarifies this.)
The Ren Mai (Conception Vessel) originates below Zhongji. (Note: Huiyin region.) Ascending past the pubic hair, it follows the interior of the abdomen, passes Guanyuan, reaches the throat, ascends to the chin, (Note: Below the cheekbone is the mandible, center of the mandible is the chin.) follows the face into the eyes. (Note: Following Chengjiang, circling the lips up to Dujiang, dividing to connect the centers below both eyes, meeting at Chengqi. The wise note: The following text says: "Its straight line from the lower abdomen passes through the center of the navel, ascends through the heart, enters the throat, goes up to the chin, circles the lips, and connects to the center below both eyes." Based on this and the Ren Mai's course, claiming this is connected to the Du Mai is suspected to be an interpolation. The Ren Mai always runs along the anterior body. Dongyuan says: The Ren Mai originates at Huiyin, roots at Qugu, enters the anterior yin, exits to the abdominal interior, passes the navel ascending, attaches to the Foot-Jueyin Meridian, meets the source of transformation, penetrates all meridians, having no connection it does not bind. Named Ren because women use it for pregnancy and nourishment. Also, the Chong Mai, according to *Suwen*, runs with the Foot-Shaoyin Meridian. *Nanjing* says it runs with the Foot-Yangming Meridian. Moreover, the Shaoyin Meridian flanks the navel 5 cun left and right, the Yangming Meridian flanks the navel 2 cun left and right, and Qichong is where Yangming meridian Qi emerges. Inferring from this, the Chong Mai starts from Qichong, inside the Yangming and Shaoyin meridians, flanking the navel ascending, which makes sense. Also checking *Zhenjing*, the Chong Mai runs in the abdomen through Youmen, Tonggu, Maidou, Youguan, Shangqu, Huangzhong, Zhuzhong, Siman, Qixue, Dahe, Henggu, totaling twenty-two points, all belonging to the Foot-Shaoyin. Thus, the Chong Mai running with the Foot-Shaoyin Meridian is undeniable. The above are all canonical principles, recorded together for reference.) The Chong Mai (Penetrating Vessel) originates at Qichong, runs with the Shaoyin Meridian, flanks the navel ascending, and disperses at the Baozhong (uterus/womb). (Note: Ren and Chong are Extraordinary Vessels. The Ren Mai runs up the center of the navel, the Chong Mai runs up flanking both sides of the navel. Zhongji point name is 4 cun below the navel. "Originating below Zhongji" means Zhongji ascends from the interior of the lower abdomen to emerge externally at the pubic hair, not that it originally starts there. Guanyuan point is 3 cun below the navel. Qichong point is 1 cun above the groin on both sides. According to the Chong and Ren Mai, both originate at the Baozhong, ascend along the abdominal interior, serving as the Sea of Meridians. Their superficial branches ascend along the abdomen, meet at the throat, branch to connect the lips and mouth. From this, it is clear that the Ren and Chong Mai ascend from the interior of the lower abdomen to below Zhongji and within Qichong.) Disease of the Ren Mai: Men develop internal binding of Seven Hernias; Women develop leukorrhea and mass accumulation. Disease of the Chong Mai: Counterflow Qi and interior urgency. Disease of the Du Mai (Governor Vessel): Stiffness of the spine and opisthotonos. (Note: The Du Mai is also an Extraordinary Vessel. However, the Ren, Chong, and Du Mai share one source and three branches. Hence, some texts call the Chong Mai the Du Mai, or call the Ren Mai running along the back the Du Mai, or call the straight line from the lower abdomen the Ren Mai, also called the Du Mai. This distinguishes names based on back/abdomen Yin-Yang. Because the Ren Mai passes over the Dai Mai from the Baozhong through the navel upward, men suffer internal binding of Seven Hernias, and women suffer leukorrhea and masses. Because the Chong Mai flanks the navel upward, joining the Shaoyin Meridian to reach the Baozhong, disease of the Chong Mai causes counterflow Qi and interior urgency. Because the Du Mai ascends along the spinal interior, disease of the Du Mai causes spinal stiffness and opisthotonos.) The Du Mai originates from the central bone below the lower abdomen. In women, it enters and connects to the Ting Kong. (Note: Originating does not mean initial start, just as Ren and Chong Mai originate from the Baozhong. Actually, it starts from below the Kidneys, reaching the lower abdomen, then descends to the center surrounded by the lumbar transverse bone. Connecting Ting Kong refers to Yaolou, a point near the anterior yin. Named so because the female genitalia are connected to the center.) It is at the end of the urine hole of the Yaolou. (Yaolou is the hole; within Yaolou there is the urine hole above; End refers to the top of the female genitalia above this urine hole. The Du Mai from the center of the bone surround reaches here.) Its network follows the yin organ, meets at the Cu Jian (Huiyin acupoint), (Huiyin acupoint.) circles behind the Cu. (Note: The separate network of the Du Mai divides from the end of the urine hole and travels separately, descending along the yin organ, then meeting at Cu Jian. "Jian" refers to the space between the anterior and posterior yins. After the two spaces, it divides again and circles behind the Cu.) Separately circles the buttocks to reach Shaoyin, merging with the middle network of Ju Yang (Taiyang), ascending along the inner rear edge of the thigh, piercing the spine, and connecting to the Kidney. (Note: Separate refers to separate networks traveling separately. The Foot-Shaoyin network ascends from the inner rear edge of the thigh, pierces the spine, and connects to the Kidney. The external walker of the Foot-Taiyang network follows the Bitshu, networks the thigh yin downward, and its middle walker descends through the buttocks to merge with the external network at the Buttock Center, hence "reaching Shaoyin and merging with the middle network of Ju Yang, ascending along the inner rear edge of the thigh, piercing the spine, and connecting to the Kidney". ○ Outer thigh is Bitou, below the bone is Bitshu.) It joins the Taiyang, originating from the inner corner of the eye, ascending to the forehead, crossing the vertex, entering the brain to network it, returning and branching down the neck, following the inside of the shoulder blades, flanking the spine, reaching the waist center, entering to follow the Lumbar muscles, and networking the Kidney. (Note: Continuing to circle up the buttocks. ○ The wise note: The forty-six characters from "ascending from Shaoyin inner thigh" to "following Lumbar muscles networking Kidney" likely have missing text or are ancient commentary interpolations.) In men, it follows the penis down to the Cu, equal to women. Its straight line from the lower abdomen passes through the center of the navel, ascends through the heart, enters the throat, goes up to the chin, circles the lips, and connects to the center below both eyes. (Note: From "joining Taiyang originating from inner eye" down to "equal to women" are all separate networks of the Du Mai. The straight line ascends from the tailbone along the spinal interior to the nasal pillar. From the lower abdomen straight up to the center below both eyes, combining the course of the Ren Mai but claiming it is connected to the Du Mai. From this, the Ren, Chong, and Du Mai are distinct yet one entity. ○ The wise note: The Du Mai always runs along the posterior body. Dongyuan says: The Du Mai emerges from the Huiyin acupoint, i.e., Cu, roots at the Changqiang acupoint, ascends along the spinal interior to the vertex, attaches to the Foot-Taiyang Bladder Meridian. The Bladder Meridian is the head of all Yang, binding Ying and Wei Qi. The Du Mai, as the attached Governor, can treat diseases of the twelve meridians above, below, middle, interior, and exterior. Named Du because it governs and leads all meridians. Furthermore, the Qiao, Du, and Ren meridians: *Neijing* states they are within the sixteen zhang two chi circulation of the twelve meridians' Ying Qi, while *Bianque* states the Eight Extraordinary Vessels are not restricted by the twelve meridians. These two theories contradict, awaiting the wise to analyze the *Bone Empty* chapter.)