\r足厥阴肝经穴图\p06-d26a41.bmp\r（十三穴）
肝经诸穴歌
足厥阴，一十三穴终。起大敦于行间，循太冲于中封，蠡沟中都之会，膝关曲泉之宫，袭阴包于五里，
阴廉乃发，寻羊矢于章门，期门可攻。
肝经穴分寸歌
足大指端名大敦，（内厕为隐白，外侧为大敦。）行间大指缝中存，太冲
本节后二寸，跟前一寸号中封，（足内踝骨一寸，筋里宛宛中。）蠡沟踝上五寸是，（内踝骨前上五寸。）
中都踝后七寸中，（内踝上七， 骨中。）膝关犊鼻下二寸，曲泉曲膝尽横纹，阴包膝上方四寸，（股内廉两
筋间，蜷足取之，看膝内侧必有槽中。）气冲三寸下五里，（气冲下三寸，阴股中动脉应手。
）阴廉冲下有二寸，羊矢冲下一寸许，气冲却是胃经穴，鼠鼷之上一寸主，鼠鼷横骨端尽处，相去中行四寸
止。章门下脘旁九寸，肘尖尽处侧卧取，期门又在巨阙旁，四寸五分无差矣。
凡人一身有经脉、络脉，直行曰经，旁支曰络。经凡十二，手之三阴、三阳，足之三阴、三阳是也。络
凡十五，乃十二经各有一别络，而脾又有一大络，并任督二络，为十五络也。（《难经》
作阴络阳络。）共二十七气，相随上下，如泉之流，如日月之行，不得休息，故阴脉营于五脏，阳脉营于
六腑，阴阳相贯如环无端，莫知其纪，终而复始。其流溢之气，入于奇经，转相灌溉，内温
脏腑，外濡腠理。奇经凡八脉，不拘制于十二正经，无表里配合，故谓之奇。盖正经犹夫沟渠，奇经犹夫湖泽，
正经之脉隆盛，则溢于奇经。故秦越人比之天雨降下，沟渠溢满，滂霈妄行，流
于湖泽。此发《灵》、《素》未发之秘者也。八脉散在群书者，
略而不悉，医不知此，罔探病机，仙不知此，难安炉鼎。兹参考诸说，以备学仙学医者，筌蹄之用云。
**肝经诸穴歌诀**
足厥阴肝经，共有十三个穴位终结。起始于大敦穴，经过行间穴；循行至太冲穴，到达中封穴；汇聚于蠡沟穴和中都穴；位于膝关穴和曲泉穴的宫室；袭取阴包穴和五里穴；阴廉穴由此发源；寻找到章门穴处的羊矢穴；期门穴可以攻治疾病。
**肝经穴分寸歌诀**
足大趾末端名为大敦穴。（足内侧为隐白穴，外侧为大敦穴。）行间穴在大脚趾缝中间存在；太冲穴在本节后方二寸处；跟前一寸称为中封穴。（足内踝骨前方一寸，筋脉凹陷宛宛之中。）蠡沟穴在内踝上五寸处。（内踝骨前上方五寸。）中都穴在内踝后七寸处。（内踝上七寸，骨骼之中。）膝关穴在犊鼻穴下二寸；曲泉穴在屈膝时尽头的横纹处；阴包穴在膝盖上方四寸处。（大腿内侧两筋之间，蜷曲足部取穴，看膝内侧必有槽中。）气冲穴下方三寸是五里穴。（气冲穴下三寸，大腿内侧动脉应手跳动。）阴廉穴在冲阳穴下二寸；羊矢穴在冲阳穴下一寸左右；气冲穴却是胃经的穴位，位于鼠鼷穴上一寸为主治部位；鼠鼷穴在横骨端尽头处，距离身体中线四寸为止。章门穴在下脘穴旁开九寸，侧卧时肘尖尽头处可取；期门穴又在巨阙穴旁开四寸五分，毫厘不差。
凡人一身有经脉、络脉，直行的称为经，旁支的称为络。经共有十二条，即手部的三条阴经、三条阳经，足部的三条阴经、三条阳经。络共有十五条，乃是十二经各有一条别络，而脾又有一条大络，加上任脉和督脉的两条络脉，合为十五络也。（《难经》称为阴络和阳络。）共二十七气，相随上下运行，像泉水流动，像日月运行，不得休息，所以阴脉滋养五脏，阳脉滋养六腑，阴阳相互贯通如环无端，不知其纪年，终而复始。其流溢之气，进入奇经，转相灌溉，内温脏腑，外濡腠理。奇经共有八脉，不拘束于十二正经，没有表里配合，所以称之为“奇”。大概正经犹如沟渠，奇经犹如湖泽，正经的脉气隆盛，则溢出到奇经。所以秦越人将其比喻为天雨降下，沟渠溢满，滂沱妄行，流入湖泽。这是阐发《灵枢》、《素问》未曾揭示的秘密啊。八脉散见于各种书籍中，简略而不详尽，医生不知道这些，就无法探求病机；修仙之人不知道这些，也难以安顿炉鼎（炼丹）。现在参考各种说法，以备学习修仙和学习医学的人，作为入门的工具罢了。
[Acupoint Diagram of the Foot-Jueyin Liver Meridian] (Thirteen Acupoints)
**Song of the Acupoints of the Liver Meridian**
The Foot-Jueyin Liver Meridian concludes with thirteen acupoints. It begins at Dadun (LR1), proceeds through Xingjian (LR2); it follows to Taichong (LR3), arriving at Zhongfeng (LR4); it converges at Ligou (LR5) and Zhongdu (LR6); it resides in the palace of Xiguan (LR7) and Ququan (LR8); it traverses Yinbao (LR9) and Wuli (LR10); Yilian (LR11) originates here; one seeks Yangshi (a descriptive term for the inguinal region near Zhangmen, LR13) at Zhangmen (LR13); Qimen (LR14) can be used to attack disease.
**Song of Measurements for the Acupoints of the Liver Meridian**
The tip of the big toe is named Dadun (LR1). (Yinbai on the medial side, Dadun on the lateral side.) Xingjian (LR2) exists in the cleft between the big toe. Taichong (LR3) is two cun distal to the metatarsophalangeal joint. One cun anterior to the heel is Zhongfeng (LR4). (One cun anterior to the medial malleolus, in the depression among the tendons.) Ligou (LR5) is five cun above the medial malleolus. (Five cun superior and anterior to the medial malleolus.) Zhongdu (LR6) is seven cun posterior to the medial malleolus. (Seven cun above the medial malleolus, within the bone.) Xiguan (LR7) is two cun below Dubi (ST35). Ququan (LR8) is at the end of the transverse crease when the knee is flexed. Yinbao (LR9) is four cun above the knee. (Between the two tendents on the medial aspect of the thigh; take the point with the foot flexed; there must be a groove on the medial side of the knee.) Five li (LR10) is three cun below Qichong (ST30). (Three cun below Qichong, where the arterial pulse is palpable in the medial thigh.) Yilian (LR11) is two cun below Chongyang (note: text likely refers to Qichong or a local landmark, traditionally Yilian is 2 cun above Guanyuan, but following text literally "below Chong"). Yangshi (descriptive term for inguinal lymph node area) is approximately one cun below Chong. Qichong is an acupoint of the Stomach Meridian, primarily governing the area one cun above Shuxi (inguinal region). Shuxi ends at the extremity of Henggu (GB27/BL34 area contextually, but text implies anatomical landmark), stopping four cun from the midline. Zhangmen (LR13) is nine cun lateral to Xiawan (CV10); take it lying on the side at the tip of the elbow. Qimen (LR14) is again four cun and five fen lateral to Juque (CV14), without error.
In the human body, there are meridians (Jing) and collaterals (Luo). The straight-running ones are called meridians, and the branch-like ones are called collaterals. There are twelve meridians in total: three Yin and three Yang of the hand, and three Yin and three Yang of the foot. There are fifteen collaterals in total: each of the twelve meridians has one distinct collateral, plus one major collateral of the Spleen, and the collaterals of the Ren and Du vessels, making fifteen collaterals. (The *Nan Jing* refers to them as Yin and Yang collaterals.) Together, they constitute twenty-seven Qi flows, moving up and down together, like flowing spring water, like the movement of the sun and moon, never resting. Thus, Yin meridians nourish the Zang organs, and Yang meridians nourish the Fu organs. Yin and Yang interconnect like a circle without beginning or end, their cycles unknown, ending only to begin again. The overflowing Qi enters the extraordinary vessels (Qi Jing), irrigating each other, warming the Zang and Fu organs internally, and moistening the skin and pores externally. There are eight extraordinary vessels in total. They are not constrained by the twelve regular meridians and have no exterior-interior pairing, hence they are called "extraordinary" (Qi). Generally, the regular meridians are like ditches and canals, while the extraordinary vessels are like lakes and marshes. When the Qi in the regular meridians becomes abundant, it overflows into the extraordinary vessels. Therefore, Qin Yue (Bian Que) compared this to rain falling from the sky: when ditches and canals overflow, the torrential water flows into the lakes and marshes. This reveals secrets not previously expounded in the *Ling Shu* and *Su Wen*. The eight extraordinary vessels are scattered across various books, described briefly and incompletely. If physicians do not understand this, they cannot probe the pathogenesis; if those seeking immortality do not understand this, they cannot stabilize the furnace and tripod (metaphors for internal alchemy). Here, various theories are referenced for the use of learners of immortality and medicine, serving as stepping stones.