平按∶此篇见《素问》卷十一第四十一《刺腰痛篇》，又见《甲乙经》卷九第八。
阳维之脉，令人腰痛，痛上弗然脉肿，刺阳维之脉，脉与太阳合 下间上地一尺所。飞阳之
脉，在内踝上二寸，太阴之前，与阴维会（《八十一难》云∶阳维起于诸脉之会，则诸阳脉会也；
阴维起于诸阴之交，则三阴交也。阳维维于阳，纲维诸阳之脉也；阴维维于阴，纲维诸阴之脉也。
阴阳不能相维，则伥然失志，不能自持，阳不维于阳，阴不维于阴也。阳维阴维绮络于身，溢蓄
不能还流溉灌，诸经血脉隆盛，溢入八脉而不还也。 下间上地一尺所，即阳交穴，阳维 也。阴
维会即筑宾穴，阴维 也。平按∶《素问》、《甲乙经》弗然脉肿作怫然肿，上地作去地。《素
问》二寸作五寸。《素问》、《甲乙经》太阴作少阴，阴维会作阴维之会。）
平按∶此篇见《灵枢》卷八第五十二《卫气》篇，又见《甲乙经》卷二第四。
黄帝曰∶五藏者，所以藏精神魂魄也。（肾藏精也，心藏神也，肝藏魂也，肺藏魄也。脾藏
意智为五藏本，所以不论也。）六腑者，所以受水谷而行化物者也。（胆之府，唯受所化木精汁
三合，不能化物也，今就多者为言耳。平按∶行化《甲乙经》无行字。）其气内入于五脏，而外
络支节。（六腑谷气，化为血气，内即
入于五脏，资其血气，外则行于分肉，经络支节也。平按∶入于二字《灵枢》作干，《甲乙经》
作循。）其浮气之不循经者，为卫气；其精气之行于经者，为营气。（六腑所受水谷，变化为气，
凡有二别∶起胃上口，其悍气浮而行者，不入经脉之中，昼从于目，行于四肢分肉之间二十五周，
夜行五脏二十五周，一日一夜行五十周，以卫于身，故曰卫气；其谷之精气，起于中焦，亦并胃
上口行于脉中，一日一夜亦五十周，以营于身，故曰营气也。）阴阳相随，外内相贯，如环之无端，
混乎孰能穷之？（浮气为阳为卫，随阴从外贯内；精气为阴为营，随阳从内贯外也。阴阳相贯成
和，莫知终始，故如环无端也。平按∶混乎《灵枢》、《甲乙经》作亭亭淳淳乎。）然其分别阴
阳，皆有标本虚实所离之处。（夫阴阳之气在于身也，即有标有本，有虚有实，有所历之处也。）
能别阴阳十二经者，知病之所生。（十二经脉有阴有阳，能知十二经脉标本所在，则知邪入病生
所由也。）知候虚实之所在者，能得病之高下。（十二经脉，上实下虚病在下，下实上虚病在其
上，虚实为病，高下可知也。平按∶《灵枢》、《甲乙经》无知字。）知六腑之气街者，能解经
结挈绍于门户。（街，六腑气行要道也。门户，输穴也。六腑，阳也。能知六腑气行要道，即能
挈继输穴门户解结者也。绍，继也。平按∶解上《灵枢》、《甲乙经》有知字。经结挈《灵枢》
作结契二字，《甲乙经》作结，无经挈二字。）能知虚实之坚 者，知补泻之所在。（知虚为 ，
知实为坚，即能泻坚补 也。 ，而免反，柔也。平按∶《甲乙经》无能字。实《灵枢》作石。
《灵枢》作软，《甲乙经》作濡。）能知六经标本者，可以无惑于天下。（三阴三阳，故曰六经
也。标本则根条。知六经脉根条，则天下皆同，所以不惑者也。）岐伯曰∶博哉圣帝之论！臣请尽意悉言之。（赞帝所知
极物之理也。尽意，欲穷所知也。悉言，欲极其理也。平按∶《甲乙经》无尽意二字。）足太阳之本，在
跟以上五寸中，标在两缓命门。命门者，目也。（血气所出，皆从脏腑而起，今六经之本皆在四
肢，其标在掖肝输以上，何也？然气生虽从腑脏为根，末在四肢，比天生物，流气从天，根成地
也。跟上五寸，当承筋下，足跟上，是足太阳脉为根之处也。其末行于天柱，至二目内 ，以为
标末也。肾为命门，上通太阳于目，故目为命门。缓，大也，命门为大故也。平按∶缓《灵枢》、
《甲乙经》作络。）足少阳之本，在窍阴之间，标在窗笼之前。窗笼者，耳也。（足少阳脉为根
在窍阴，其末上出天窗，支入耳中，出走耳前，即在窗笼之前也。以耳为身窗舍，笼音聋，故曰
窗笼也。）足阳明之本，在厉兑，标在人迎颊下，上侠颃颡。（足阳明之为根厉兑，其末上至人
迎颊下也。平按∶《甲乙经》颊下上侠作上挟二字，《灵枢》无下上二字。）足太阴之本，在中
封前上四寸之中，标在背输与舌本。（足太阴脉出足大趾端内侧，行于内踝下微前商丘，上于内
踝，近于中封。中封虽是厥阴所行，太阴为根，此中封之前四寸之中也。末在背第十一椎两箱一寸
半脾输，及连舌本，散在舌下也。平按∶《甲乙经》无上字。输《灵枢》、《甲乙经》均作 ，
下同，不再举。又按∶《灵枢》足阳明、足太阴两段在足厥阴后。）足少阴之本，在内踝下二寸
中，标在背输与舌下两脉。（足少阴脉起小指下，邪起趣足心，至内踝下二寸为根也。末在背第
四椎两箱一寸半肾输，及循喉咙，挟舌本也。平按∶二寸《灵枢》、《甲乙经》作上三寸。注第
四椎，据本书《气穴》篇及《灵枢·背 》篇，应作第十四椎。一寸半袁刻误作一尺半。又按∶
《甲乙经》足少阴一段在足少阳前。）足厥阴之本，在行间上五寸所，标在背输。（足厥阴脉起
于大指 毛之上，行大指歧内行间上五寸之中为根也。末
在背第九椎两箱一寸半肝输也。平按∶《甲乙经》足厥阴一段在足太阴前。）手太阳之本，在外
踝之后，标在命门之上三寸。（手太阳脉起于小指之端，循手外侧上腕，出外踝之后为根也。手
腕之处，当大指者为内踝，当小指者为外踝也。其末在目上三寸也。平按∶三寸《灵枢》、《甲乙
经》均作一寸。）手少阳之本，在小指次指之间上二寸，标在耳后上角下外 。（手少阳脉起于
小指次指之端，上出两指间上二寸之中为根也。末在耳后完骨，枕骨下，发际上，出耳上角，下
至外 也。平按∶二寸《甲乙经》作三寸。注出两指间，出字袁刻作在。）手阳明之本，在肘骨中
上至别阳，标在颊下合于钳上。（手阳明脉起大指次指之端，循指上廉至肘外廉骨中，上至背 ，
背手阳明络，名曰别阳，以下至肘骨中，为手阳明本也。末在颊下一寸，人迎后，扶突上，名
为钳。钳，颈铁也，当此铁处，名为钳上。渠廉反。平按∶颊《灵枢》作颜，《甲乙经》作腋。）
手太阴之本，在寸口之中，标在掖内动脉。（手太阴脉出大指次指之端，上至寸口为根也。末在
掖下天府动脉也。平按∶掖《灵枢》、《甲乙经》作腋。内动脉，《灵枢》脉作也，《甲乙经》内
上有下字。）手少阴之本，在兑骨之端，标在背输。（手少阴脉出于手小指之端，上至腕后兑骨
之端神门穴为根也。末在于背第五椎下两旁一寸半心输。问曰∶少阴无输，何以此中有输？答曰∶
少阴无输，谓无五行五输，不言无背输也，故此中有背输也。若根据《明堂》，少阴有五输，如别
所解也。平按∶兑《灵枢》作锐。注末在于背，袁刻脱于字。答曰少阴无输，袁刻无作天。）手心
主之本，在掌后两筋之间二寸中，标在腋下三寸。（手心主脉出中指之端，上行至于掌后两筋之
间，间使上下二寸之中为根也。末在掖下三寸天池也。平按∶《甲乙经》无二寸中三字。《灵枢》
掖下重下字。）凡候此者，下虚则厥，
下盛则热痛；上虚则眩，上盛则热痛。（此，谓本标也。下则本也。标即上也。诸本阳虚者，手
足皆冷为寒厥；诸本阳盛，则手足热痛为热厥也。诸标阴虚，则为眩冒；诸标阴盛，则头项热痛
也。平按∶《甲乙经》下虚上有主字。下盛则热痛，《灵枢》、《甲乙》均无痛字。）故实者绝
而止之，虚者引而起之。（阴阳盛实，绝泻止其盛也。阴阳虚者，引气而补起也。平按∶实《灵
枢》作石。）请言气街∶（街，道也。补泻之法，须根据血气之道，故请言之也。）胸气有街，腹
气有街，头气有街， 气有街。（胸、腹、头、 四种，身之要也；四处气行之道，谓之街也。
平按∶ 《灵枢》作胫，《甲乙经》作 。）故气在头者，止之于脑，（脑为头气之街，故头有
气，止百会也。平按∶止《甲乙经》作上，下同。）气在胸者，止之膺与背输。（膺中肺输，为
胸气之街，故胸中有气，取此二输也。平按∶《甲乙经》胸下有中字。）气在腹者，止之于背输
与冲脉于齐左右之动者。（脾输及脐左右冲脉，以为腹气之街，若腹中有气，取此二输也。平按∶
动下《灵枢》、《甲乙经》有脉字。）气在 者，止之于气街与承山踝上下。（三阴气街，并与
承山，至踝上下，以为 气之街，若 有气，取此三处也。平按∶上下《灵枢》、《甲乙经》作
上以下。）取此者用豪针，（取此四街之气，宜用第七豪针也。平按∶注四街袁刻误作四时。）
必先按而在久，应于手，乃刺而予之。（刺气街法也，皆须按之良久，或手下痛，或手下脉动应
手知已，然后予行补泻之。平按∶在久二字《甲乙经》作久存之三字。注或手下痛，袁刻脱手字。
或手下脉动袁刻作动脉。）所治者，谓头痛眩，腹中痛满暴胀，（头痛眩仆，可止之于脑，头气街
也。腹中痛等，取之于胸及腹气街也。平按∶治《甲乙经》作刺。腹中痛满《灵枢》、《甲乙经》
作腹痛中满。）及有新积痛可移
者，易已也；积不痛者，难已也。（胸腹之中有积病而可移者，易已；积而不痛、不可移者，难
已也。平按∶积痛，痛字《甲乙经》无。）
【平按】：这段文字见于《素问》卷十一第四十一篇《刺腰痛篇》，同时也见于《甲乙经》卷九第八篇。
阳维脉（阳维脉，维系诸阳经的奇经八脉之一）致病，使人腰痛，疼痛部位皮肤不呈现浮肿之象，针刺阳维脉，穴位位于与足太阳膀胱经汇合处下方一尺左右的地方。飞阳脉（足太阳膀胱经的络穴，位于外踝上七寸），在内踝上方二寸处，位于足太阴脾经之前，与阴维脉（阴维脉，维系诸阴经的奇经八脉之一）相会合。（《难经·八十一难》说：阳维脉起于各阳经的交会处，即诸阳经在此汇聚；阴维脉起于各阴经的交接处，即三阴交穴。阳维脉维系着阳经，统领诸阳经；阴维脉维系着阴经，统领诸阴经。如果阴阳两脉不能相互维系，人就会怅然若失，神志恍惚，无法自我控制，这是因为阳不能维系阳、阴不能维系阴的缘故。阳维和阴维像网络一样遍布全身，当气血溢出蓄积而不能回流灌溉时，各条经脉的血气就会隆盛，溢入奇经八脉中而不返回。）“下方一尺左右”，指的就是阳交穴，属于阳维脉。“阴维会”指的就是筑宾穴，属于阴维脉。【平按】：《素问》和《甲乙经》中将“弗然脉肿”写作“怫然肿”，将“上地”写作“去地”。《素问》中“二寸”写作“五寸”。《素问》和《甲乙经》中将“太阴”写作“少阴”，将“阴维会”写作“阴维之会”。
【平按】：这段文字见于《灵枢》卷八第五十二篇《卫气》，同时也见于《甲乙经》卷二第四篇。
黄帝说：五脏（心、肝、脾、肺、肾），是用来储藏精神魂魄的。（肾藏精，心藏神，肝藏魂，肺藏魄。脾藏意智，作为五脏的根本，所以这里不再单独论述。）六腑（胆、胃、小肠、大肠、膀胱、三焦），是用来接受水谷并进行消化转化的。（胆府只接受所化生的木液精汁三合，不能进行全面的消化转化，这里是从多数功能来说的。【平按】：《甲乙经》中没有“行”字。）它们的气向内进入五脏，向外联络四肢关节。（六腑中的谷气，转化为血气，向内进入五脏，资助其血气；向外则运行于肌肉纹理之间，联络经络和四肢关节。【平按】：《灵枢》中“入于”写作“干”，《甲乙经》中写作“循”。）那些浮散而不沿经脉运行的气，称为卫气（保卫机体、抵御外邪的气）；那些在经脉中运行的精气，称为营气（营养周身、化生血液的气）。阴阳相随，内外贯通，如同圆环一样没有端点，浑浑噩噩谁能穷尽它呢？（浮散之气属阳为卫气，随阴从外贯入内；精气属阴为营气，随阳从内贯出外。阴阳相互贯通形成和谐，不知终始，所以像圆环一样没有端点。【平按】：《灵枢》和《甲乙经》中“混乎”写作“亭亭淳淳乎”。）然而区分阴阳，都有标本虚实所在的不同位置。（人体内的阴阳之气，既有标有本，又有虚有实，还有其所经过的部位。）能够辨别阴阳十二经脉的人，就知道疾病产生的原因。（十二经脉有阴有阳，如果能知道十二经脉标本所在的位置，就知道邪气入侵导致疾病产生的途径了。）知道如何察候虚实所在的人，就能判断疾病的高下位置。（十二经脉中，上部实下部虚的病在下部，下部实上部虚的病在上部，通过虚实来判断疾病的高下是显而易见的。【平按】：《灵枢》和《甲乙经》中没有“知”字。）知道六腑之气街（经气通行的要道）的人，能够解开经络的结滞，接续断绝之气于门户（腧穴）。（街，是六腑气行的重要通道。门户，指腧穴。六腑属阳。能知道六腑气行的重要通道，就能接续腧穴门户，解开经络结滞。绍，意为接续。【平按】：《灵枢》和《甲乙经》在“解”字前有“知”字。《灵枢》中“经结挈”写作“结契”二字，《甲乙经》中写作“结”，没有“经挈”二字。）能知道虚实坚软的人，就知道补泻的方法所在。（知道虚表现为软，实表现为坚，就能泻其实、补其虚。软，柔软而免僵硬。【平按】：《甲乙经》中没有“能”字。《灵枢》中“实”写作“石”。《灵枢》中“软”写作“濡”，《甲乙经》也作“濡”。）能知道六经标本的人，就可以对天下医理不再疑惑。（三阴三阳，所以称为六经。标本就像树的根和枝条。知道了六经脉的根和枝条，天下医理就都明白了，所以不再疑惑。）岐伯说：真是博大啊，圣明帝王的论述！臣请求竭尽诚意详尽地讲述它。（赞美帝王所知极尽事物的道理。尽意，想要穷尽所知的意思。悉言，想要极其详尽地阐述道理。【平按】：《甲乙经》中没有“尽意”二字。）
足太阳膀胱经的本部，在脚跟以上五寸的地方，标部在两目旁的命门。命门，就是眼睛。（血气所发出的源头，都从脏腑而起，现在六经的本部都在四肢，标部却在腋下肝俞以上，这是为什么呢？虽然气的生成以脏腑为根本，末梢在四肢，但这好比天生物，气流从天降下，根基在地面上。脚跟以上五寸，正当承筋穴之下，足跟之上，是足太阳脉作为根本的地方。它的末梢运行到天柱穴，到达两眼内侧，作为标部。肾为命门，向上通连太阳经至眼睛，所以眼睛被称为命门。缓，意思是大的，因为命门是大窍的缘故。【平按】：《灵枢》和《甲乙经》中“缓”写作“络”。）
足少阳胆经的本部，在足窍阴穴之间，标部在窗笼之前。窗笼，就是耳朵。（足少阳脉作为根本在窍阴穴，它的末梢向上出于天窗穴，分支进入耳中，走出耳前，就在窗笼之前。因为耳朵是身体的窗户房舍，笼音同聋，所以叫窗笼。）
足阳明胃经的本部，在厉兑穴，标部在人迎穴颊下，向上夹持颃颡（鼻咽部）。（足阳明脉作为根本在厉兑穴，它的末梢向上至人迎穴颊下。【平按】：《甲乙经》中“颊下上侠”写作“上挟”二字，《灵枢》中没有“下上”二字。）
足太阴脾经的本部，在中封穴前上方四寸的地方，标部在背部输穴和舌根。（足太阴脉出于足大趾内侧端，运行于内踝下稍前方的商丘穴，上行至内踝，靠近中封穴。中封虽然是厥阴经所经过的地方，但太阴经以此为根，这就是中封穴前上方四寸的地方。末梢在背部第十一椎两旁一寸半的脾俞穴，以及连系舌根，散布在舌下。【平按】：《甲乙经》中没有“上”字。输，《灵枢》和《甲乙经》均作“俞”，下同，不再列举。另外按：《灵枢》中足阳明、足太阴两段在足厥阴之后。）
足少阴肾经的本部，在内踝下二寸的地方，标部在背部输穴和舌下两脉。（足少阴脉起于小趾下，斜向走向足心，至内踝下二寸作为根本。末梢在背部第十四椎两旁一寸半的肾俞穴，以及沿着喉咙，夹持舌根。【平按】：二寸，《灵枢》和《甲乙经》作“上三寸”。注：第十四椎，据本书《气穴》篇及《灵枢·背腧》篇，应作第十四椎。一寸半袁刻误作一尺半。另外按：《甲乙经》中足少阴一段在足少阳之前。）
足厥阴肝经的本部，在行间穴上方五寸的地方，标部在背部输穴。（足厥阴脉起于大趾丛毛之上，行于大趾歧骨内侧，行间穴上方五寸的地方作为根本。末梢在背部第九椎两旁一寸半的肝俞穴。【平按】：《甲乙经》中足厥阴一段在足太阴之前。）
手太阳小肠经的本部，在外踝之后，标部在命门之上三寸。（手太阳脉起于小指末端，循手外侧上行至腕，出于外踝之后作为根本。手腕处，对应大拇指的是内踝，对应小拇指的是外踝。它的末梢在眼睛上方三寸处。【平按】：三寸，《灵枢》和《甲乙经》均作“一寸”。）
手少阳三焦经的本部，在小指和无名指之间上方二寸的地方，标部在耳后上角下外眦。（手少阳脉起于小指和无名指末端，上行出两指间上方二寸的地方作为根本。末梢在耳后完骨，枕骨下，发际上，出耳上角，下至外眦。【平按】：二寸，《甲乙经》作“三寸”。注：出两指间，出字袁刻作“在”。）
手阳明大肠经的本部，在肘骨中上至别阳穴，标部在颊下合于钳上。（手阳明脉起于食指末端，循指上廉至肘外廉骨中，上行至背部，背手阳明络，名叫别阳，以下至肘骨中，作为手阳明经的根本。末梢在颊下一寸，人迎穴后，扶突穴上，名叫钳。钳，是颈铁的意思，处在铁器之处，名叫钳上。渠廉反切。【平按】：颊，《灵枢》作“颜”，《甲乙经》作“腋”。）
手太阴肺经的本部，在寸口之中，标部在腋下动脉。（手太阴脉出于大指次指末端，上行至寸口作为根本。末梢在腋下天府穴的动脉处。【平按】：掖，《灵枢》和《甲乙经》作“腋”。内动脉，《灵枢》中“脉”作“也”，《甲乙经》中“内”上有“下”字。）
手少阴心经的本部，在兑骨之端，标部在背部输穴。（手少阴脉出于手小指末端，上行至腕后兑骨之端神门穴作为根本。末梢在背部第五椎下两旁一寸半的心俞穴。问曰：少阴经没有背俞穴，为什么这里说有输穴？答曰：少阴经没有输穴，是指没有五行五输穴，并不是说没有背俞穴，所以这里说有背俞穴。如果依据《明堂》，少阴经有五输穴，如其他地方所解释的那样。【平按】：兑，《灵枢》作“锐”。注：末在于背，袁刻脱“于”字。答曰少阴无输，袁刻“无”作“天”。）
手厥阴心包经的本部，在掌后两筋之间二寸的地方，标部在腋下三寸。（手厥阴脉出于中指末端，上行至于掌后两筋之间，间使穴上下二寸的地方作为根本。末梢在腋下三寸的天池穴。【平按】：《甲乙经》中没有“二寸中”三字。《灵枢》中“掖下”重“下”字。）
凡是诊察这些本标部位的人，下部虚就会出现厥冷，下部盛就会出现热痛；上部虚就会出现眩晕，上部盛就会出现热痛。（这里的“此”，指的是本标。下指本部，标指上部。所有本部阳虚的，手足皆冷为寒厥；所有本部阳盛的，手足热痛为热厥。所有标部阴虚的，则为眩冒；所有标部阴盛的，则头项热痛。【平按】：《甲乙经》中“下虚”上有“主”字。下盛则热痛，《灵枢》和《甲乙经》均无“痛”字。）所以实证用决法停止其邪气，虚证用引导法使其生气恢复。（阴阳盛实，用决法泻除以停止其盛势。阴阳虚者，引导气机以补益使其恢复。【平按】：实，《灵枢》作“石”。）
请谈谈气街：（街，就是道路。补泻之法，必须根据血气通行的道路，所以请求讲述它。）胸气有气街，腹气有气街，头气有气街，胫气有气街。（胸、腹、头、胫四种，是身体的重要部位；四处气行的通道，称为气街。【平按】：胫，《灵枢》作“胫”，《甲乙经》作“脛”。）
所以气在头部的人，止治于脑，（脑是头气之街，所以头有气病，取百会穴。【平按】：止，《甲乙经》作“上”，下同。）气在胸部的人，止治于膺部和背部输穴。（膺中肺俞，是胸气之街，所以胸中有气病，取这两个输穴。【平按】：《甲乙经》中“胸”下有“中”字。）气在腹部的人，止治于背部输穴和冲脉在脐左右搏动处。（脾俞及脐左右冲脉，作为腹气之街，如果腹中有气病，取这两个部位。【平按】：动下，《灵枢》和《甲乙经》有“脉”字。）气在胫部的人，止治于气街与承山穴及踝上下。（三阴气街，并与承山穴，至踝上下，作为胫气之街，如果胫有气病，取这三处。【平按】：上下，《灵枢》和《甲乙经》作“上以下”。）
取这些部位要用毫针，（取这四街之气，宜用第七号毫针。【平按】：注：四街袁刻误作“四时”。）必须先按压并停留较长时间，手下有感应，然后才针刺给予治疗。（刺气街的方法，都必须按压良久，或者手下感到疼痛，或者手下脉搏跳动应手得知，然后再施行补泻。【平按】：在久二字，《甲乙经》作“久存之”三字。注：或手下痛，袁刻脱“手”字。或手下脉动，袁刻作“动脉”。）
所治疗的病症，包括头痛眩晕，腹中痛满突然胀大，（头痛眩晕仆倒，可止治于脑部，即头气街。腹中痛等，取之于胸及腹气街。【平按】：治，《甲乙经》作“刺”。腹中痛满，《灵枢》和《甲乙经》作“腹痛中满”。）以及有新形成的积聚且疼痛可以移动的，容易治愈；积聚不痛且不可移动的，难以治愈。（胸腹中有积病且可移动的，容易治愈；积聚不痛、不可移动的，难以治愈。【平按】：积痛，痛字，《甲乙经》无。）
[Ping An]: This passage appears in *Suwen* (Basic Questions), Volume 11, Chapter 41 "Needling for Lumbar Pain", and also in *Jiayijing* (Systematic Classic of Acupuncture and Moxibustion), Volume 9, Chapter 8.
The Yang Linking Vessel (Yang Wei Mai, a奇经 Eight Extraordinary Vessels that links all Yang meridians) causes lumbar pain. The painful area does not present with swelling. To needle the Yang Linking Vessel, locate the point one chi below where it joins the Foot-Taiyang Bladder Meridian. The Feiyang vessel (Feiyang, the Luo-Connecting point of the Foot-Taiyang Bladder Meridian, located two cun above the lateral malleolus) is located two cun above the medial malleolus, anterior to the Foot-Taiyin Spleen Meridian, meeting with the Yin Linking Vessel (Yin Wei Mai, a奇经 Eight Extraordinary Vessels that links all Yin meridians). (*Nanjing* [Classic of Difficult Issues], Chapter 81 states: The Yang Linking Vessel originates from the convergence of various vessels, meaning the convergence of all Yang vessels; the Yin Linking Vessel originates from the intersection of various Yin vessels, specifically the Sanyinjiao point. The Yang Linking Vessel links the Yang, governing all Yang vessels; the Yin Linking Vessel links the Yin, governing all Yin vessels. If Yin and Yang cannot link each other, one feels lost and disoriented, unable to maintain self-control, because Yang fails to link Yang and Yin fails to link Yin. The Yang and Yin Linking Vessels form a network throughout the body. When qi and blood overflow and accumulate without returning to irrigate, the blood and qi of all meridians become excessive, overflowing into the eight extraordinary vessels without returning.) "One chi below" refers to the Yangjiao point, which belongs to the Yang Linking Vessel. "Meeting of Yin Linking" refers to the Zhubin point, which belongs to the Yin Linking Vessel. [Ping An]: In *Suwen* and *Jiayijing*, "Fuoran maizhong" is written as "Furan zhong"; "Shangdi" is written as "Quedi". In *Suwen*, "Er cun" is written as "Wu cun". In *Suwen* and *Jiayijing*, "Taiyin" is written as "Shaoyin", and "Yinwei hui" is written as "Yinwei zhi hui".
[Ping An]: This passage appears in *Lingshu* (Spiritual Pivot), Volume 8, Chapter 52 "Wei Qi" (Defensive Qi), and also in *Jiayijing*, Volume 2, Chapter 4.
Huangdi said: The Five Zang Organs (Heart, Liver, Spleen, Lung, Kidney) are used to store spirit, soul, and essence. (The Kidney stores Jing [Essence]; the Heart stores Shen [Spirit]; the Liver stores Hun [Soul]; the Lung stores Po [Corporeal Soul]. The Spleen stores Yi [Intellect] and Zhi [Willpower], serving as the root of the five Zang organs, so it is not discussed separately here.) The Six Fu Organs (Gallbladder, Stomach, Small Intestine, Large Intestine, Urinary Bladder, Sanjiao/Triple Burner) receive water and grain and transform them. (The Gallbladder only receives three he of refined juice transformed from wood, and does not perform comprehensive transformation; this statement refers to its predominant function. [Ping An]: The character "Xing" is absent in *Jiayijing*.) Their qi enters internally into the five Zang organs and externally connects to the collateral branches of the limbs. (The grain qi from the six Fu organs transforms into blood and qi. Internally, it enters the five Zang organs to nourish their blood and qi; externally, it circulates between the muscle layers, connecting the meridians and limb joints. [Ping An]: "Ruyu" is written as "Gan" in *Lingshu* and as "Xun" in *Jiayijing*.) The floating qi that does not follow the meridians is called Wei Qi (Defensive Qi, which protects the body and resists external pathogens); the essential qi that travels within the meridians is called Ying Qi (Nutritive Qi, which nourishes the body and generates blood). Yin and Yang follow each other, penetrating internally and externally, like a circle without beginning or end. Who can exhaustively describe its chaotic and profound nature? (Floating qi is Yang and constitutes Wei Qi, following Yin from outside to inside; essential qi is Yin and constitutes Ying Qi, following Yang from inside to outside. Yin and Yang interpenetrate to form harmony, knowing no beginning or end, thus resembling a circle without endpoints. [Ping An]: "Hunhu" is written as "Tingting Chunchunhu" in *Lingshu* and *Jiayijing*.) However, when distinguishing Yin and Yang, there are distinct locations for Biao (Branch/Manifestation) and Ben (Root), as well as Xu (Deficiency) and Shi (Excess). (The Yin and Yang qi in the body has both Biao and Ben, Xu and Shi, and specific paths it traverses.) One who can distinguish the twelve Yin and Yang meridians knows the origin of diseases. (The twelve meridians have Yin and Yang aspects. Knowing the locations of the Ben and Biao of the twelve meridians allows one to understand how pathogenic factors enter and cause disease.) One who knows how to observe the location of Xu and Shi can determine the high or low position of the disease. (In the twelve meridians, excess above and deficiency below result in disease in the lower part; excess below and deficiency above result in disease in the upper part. Disease location (high or low) can be known through Xu and Shi. [Ping An]: The character "Zhi" is absent in *Lingshu* and *Jiayijing*.) One who knows the Qi Jie (Qi Streets/Highways) of the six Fu organs can untie meridian knots and reconnect severed qi at the gates (acupoints). (Jie refers to the important pathways of Qi flow in the six Fu organs. Menhu refers to acupoints. The six Fu organs are Yang. Knowing the important pathways of Qi flow in the six Fu organs allows one to reconnect acupoint gates and untie meridian knots. Shao means succession/connection. [Ping An]: The character "Zhi" precedes "Jie" in *Lingshu* and *Jiayijing*. "Jingjieqie" is written as "Jieqi" in *Lingshu* and as "Jie" (without "Jingqie") in *Jiayijing*.) One who knows the firmness or softness of Xu and Shi knows where to apply tonification or sedation. (Knowing that Xu manifests as softness and Shi manifests as firmness allows one to sedate firmness and tonify softness. Softness implies suppleness avoiding stiffness. [Ping An]: The character "Neng" is absent in *Jiayijing*. "Shi" is written as "Shi" [Stone] in *Lingshu*. "Ruan" is written as "Ru" in both *Lingshu* and *Jiayijing*.) One who knows the Ben and Biao of the six meridians can be free from confusion regarding medical principles under heaven. (Three Yin and Three Yang constitute the six meridians. Ben and Biao are like roots and branches. Knowing the roots and branches of the six meridians clarifies all medical principles under heaven, eliminating confusion.) Qibo said: Magnificent is the discourse of the Sage Emperor! I respectfully request to explain it thoroughly and completely. (Praising the Emperor's knowledge of the ultimate principles of things. "Jinyi" means desiring to exhaust one's understanding. "Xiyan" means desiring to articulate principles fully. [Ping An]: "Jinyi" is absent in *Jiayijing*.)
The Ben (Root) of the Foot-Taiyang Bladder Meridian is located five cun above the heel, and its Biao (Branch/Manifestation) is at the Mingmen (Gate of Life) on both sides of the eyes. Mingmen refers to the eyes. (Blood and qi originate from the Zang organs. Why are the Ben of the six meridians located in the four limbs, while the Biao is above the Liver Shu point in the axilla? Although qi generation takes the Zang organs as its root, its extremities are in the limbs. This is akin to nature: qi flows from heaven, but the root is established on earth. Five cun above the heel, just below Chengjin and above the calcaneus, is where the Foot-Taiyang meridian serves as its root. Its branch travels to Tianzhu and reaches the inner corners of the eyes, serving as the Biao. The Kidney is the Mingmen, connecting upward via the Taiyang meridian to the eyes; thus, the eyes are called Mingmen. Huan means large, as Mingmen is a major aperture. [Ping An]: "Huan" is written as "Luo" in *Lingshu* and *Jiayijing*.)
The Ben of the Foot-Shaoyang Gallbladder Meridian is between the Xiaojin points, and its Biao is anterior to the Chuanglong. Chuanglong refers to the ear. (The Foot-Shaoyang meridian roots at Xiaojin. Its branch ascends to Tianchuang, enters the ear, exits anterior to the ear, thus being anterior to Chuanglong. Since the ear is the window-house of the body, and long sounds like long [deaf], it is called Chuanglong.)
The Ben of the Foot-Yangming Stomach Meridian is at Lidui, and its Biao is at Renying below the cheek, ascending to clasp Hangsang (the nasopharynx). (The Foot-Yangming meridian roots at Lidui, and its branch ascends to Renying below the cheek. [Ping An]: "Jia xia shang xia" is written as "Shang xie" in *Jiayijing*; "Xia shang" is absent in *Lingshu*.)
The Ben of the Foot-Taiyin Spleen Meridian is four cun anterior and superior to Zhongfeng, and its Biao is at the Back-Shu point and the root of the tongue. (The Foot-Taiyin meridian emerges from the medial tip of the great toe, travels to Shangqiu slightly anterior to the medial malleolus, ascends to the medial malleolus, near Zhongfeng. Although Zhongfeng is traversed by the Jueyin meridian, the Taiyin meridian uses this area four cun anterior and superior to Zhongfeng as its root. Its branch is at the Pishu point, one and a half cun lateral to the eleventh thoracic vertebra, and connects to the root of the tongue, dispersing under it. [Ping An]: "Shang" is absent in *Jiayijing*. "Shu" is written as "Shu" in *Lingshu* and *Jiayijing*, same below, not repeated. Note: In *Lingshu*, the Foot-Yangming and Foot-Taiyin sections follow the Foot-Jueyin section.)
The Ben of the Foot-Shaoyin Kidney Meridian is two cun below the medial malleolus, and its Biao is at the Back-Shu point and the two vessels under the tongue. (The Foot-Shaoyin meridian originates below the little toe, slants toward the sole, and roots at two cun below the medial malleolus. Its branch is at the Shenshu point, one and a half cun lateral to the fourteenth thoracic vertebra, and follows the throat, clasping the root of the tongue. [Ping An]: "Er cun" is written as "Shang san cun" in *Lingshu* and *Jiayijing*. Note: The fourteenth thoracic vertebra, according to *Qixue* chapter of this book and *Beishu* chapter of *Lingshu*, should be the fourteenth. One and a half cun was erroneously printed as one chi and a half by Yuan edition. Note: In *Jiayijing*, the Foot-Shaoyin section precedes the Foot-Shaoyang section.)
The Ben of the Foot-Jueyin Liver Meridian is five cun superior to Xingjian, and its Biao is at the Back-Shu point. (The Foot-Jueyin meridian originates above the hair on the great toe, travels medially between the toes, and roots five cun superior to Xingjian. Its branch is at the Ganshu point, one and a half cun lateral to the ninth thoracic vertebra. [Ping An]: In *Jiayijing*, the Foot-Jueyin section precedes the Foot-Taiyin section.)
The Ben of the Hand-Taiyang Small Intestine Meridian is posterior to the outer malleolus, and its Biao is three cun superior to Mingmen. (The Hand-Taiyang meridian originates at the tip of the little finger, follows the lateral hand up to the wrist, and roots posterior to the outer malleolus. At the wrist, the side corresponding to the thumb is the inner malleolus, and the side corresponding to the little finger is the outer malleolus. Its branch is three cun superior to the eye. [Ping An]: "San cun" is written as "Yi cun" in both *Lingshu* and *Jiayijing*.)
The Ben of the Hand-Shaoyang Sanjiao Meridian is two cun superior between the ring and little fingers, and its Biao is inferior to the upper outer angle behind the ear. (The Hand-Shaoyang meridian originates at the tips of the ring and little fingers, ascends two cun superior between the two fingers as its root. Its branch is at Wanggu behind the ear, below the occiput, above the hairline, emerging from the upper ear angle, descending to the outer canthus. [Ping An]: "Er cun" is written as "San cun" in *Jiayijing*. Note: "Chu liang zhi jian" - the character "Chu" was printed as "Zai" by Yuan edition.)
The Ben of the Hand-Yangming Large Intestine Meridian is in the elbow bone up to Bieyang, and its Biao is below the cheek, merging at Qianshang. (The Hand-Yangming meridian originates at the tip of the index finger, follows the radial aspect of the finger to the lateral elbow bone, ascends to the back. The collateral of the Hand-Yangming on the back is named Bieyang. Descending from Bieyang to the elbow bone serves as the root of the Hand-Yangming meridian. Its branch is one cun below the cheek, posterior to Renying, superior to Futu, named Qian. Qian means neck iron; the place corresponding to this iron is called Qianshang. Pronounced Qu Lian fan. [Ping An]: "Jia" is written as "Yan" in *Lingshu* and "Ye" in *Jiayijing*.)
The Ben of the Hand-Taiyin Lung Meridian is in the Cun Kou (Radial Pulse), and its Biao is at the arterial pulse in the axilla. (The Hand-Taiyin meridian emerges from the tip of the index finger, ascends to Cun Kou as its root. Its branch is at the Tianfu arterial pulse in the axilla. [Ping An]: "Ye" is written as "Ye" [Axilla] in *Lingshu* and *Jiayijing*. "Nei maidong": "Mai" is written as "Ye" in *Lingshu*; "Xia" precedes "Nei" in *Jiayijing*.)
The Ben of the Hand-Shaoyin Heart Meridian is at the end of the Dui bone, and its Biao is at the Back-Shu point. (The Hand-Shaoyin meridian emerges from the tip of the little finger, ascends to the end of the Dui bone behind the wrist, the Shenmen point, as its root. Its branch is at the Xinshu point, one and a half cun lateral to the fifth thoracic vertebra. Question: Does the Shaoyin meridian lack Back-Shu points? Answer: Saying Shaoyin lacks Shu points refers to the absence of the Five Shu points corresponding to the Five Elements, not the absence of Back-Shu points. Hence, Back-Shu points exist here. According to *Mingtang*, the Shaoyin meridian has Five Shu points, as explained elsewhere. [Ping An]: "Dui" is written as "Rui" in *Lingshu*. Note: "Mo zai yu bei" - the character "Yu" was omitted by Yuan edition. "Da Yue Shaoyin wu shu" - "Wu" was printed as "Tian" by Yuan edition.)
The Ben of the Hand-Jueyin Pericardium Meridian is two cun between the two tendons behind the palm, and its Biao is three cun below the axilla. (The Hand-Jueyin meridian emerges from the tip of the middle finger, ascends between the two tendons behind the palm, rooting between the upper and lower two cun of the Neiguan point. Its branch is at the Tianchi point, three cun below the axilla. [Ping An]: "Er cun zhong" is absent in *Jiayijing*. "Ye xia" repeats "Xia" in *Lingshu*.)
Those examining these Ben and Biao sites: Deficiency below leads to Jue (cold extremities); Excess below leads to heat and pain. Deficiency above leads to dizziness; Excess above leads to heat and pain. (This "Ci" refers to Ben and Biao. Xia refers to Ben; Biao refers to Shang. For all Ben with Yang deficiency, cold Jue occurs in hands and feet. For all Ben with Yang excess, heat Jue with pain occurs in hands and feet. For all Biao with Yin deficiency, dizziness and fainting occur. For all Biao with Yin excess, heat and pain in the head and neck occur. [Ping An]: "Zhu" precedes "Xia xu" in *Jiayijing*. "Xia sheng ze re tong" lacks "Tong" in *Lingshu* and *Jiayijing*.) Therefore, treat Excess by cutting off and stopping it; treat Deficiency by guiding and raising it. (For Yin-Yang excess and fullness, use cutting/sedation to stop the excess. For Yin-Yang deficiency, guide the qi to tonify and raise it. [Ping An]: "Shi" is written as "Shi" [Stone] in *Lingshu*.)
Let us speak of Qi Jie (Qi Streets): (Jie means pathway. Tonification and sedation methods must follow the pathways of blood and qi, hence the request to explain.) There is Qi Jie in the chest, Qi Jie in the abdomen, Qi Jie in the head, and Qi Jie in the legs. (Chest, abdomen, head, and legs are the four vital parts of the body; the pathways of Qi flow in these four areas are called Qi Jie. [Ping An]: "Jing" is written as "Jing" in *Lingshu* and "Jing" in *Jiayijing*.)
Thus, for Qi in the head, stop treatment at the brain. (The brain is the Qi Jie of the head; thus, for head Qi disorders, select Baihui. [Ping An]: "Zhi" is written as "Shang" in *Jiayijing*, same below.) For Qi in the chest, stop treatment at the Ying (chest) and Back-Shu points. (Feishu in the Ying region is the Qi Jie of the chest; thus, for chest Qi disorders, select these two Shu points. [Ping An]: "Zhong" follows "Xiong" in *Jiayijing*.) For Qi in the abdomen, stop treatment at the Back-Shu point and the pulsating Chong Mai (Penetrating Vessel) left and right of the navel. (Pishu and the Chong Mai pulsating left and right of the navel serve as the Qi Jie of the abdomen; thus, for abdominal Qi disorders, select these two sites. [Ping An]: "Mai" follows "Dong" in *Lingshu* and *Jiayijing*.) For Qi in the legs, stop treatment at the Qicheng (Stomach) point, Chengshan, and above and below the ankle. (The three Yin Qi Jie, along with Chengshan, extending above and below the ankle, serve as the Qi Jie of the legs; thus, for leg Qi disorders, select these three sites. [Ping An]: "Shang xia" is written as "Shang yi xia" in *Lingshu* and *Jiayijing*.)
To treat these sites, use Hao Zhen (Fine Needles). (To gather Qi from these four Jie, use the seventh-grade Hao Needle. [Ping An]: Note: "Si jie" was erroneously printed as "Si shi" by Yuan edition.) First, press and hold for a long time until there is a tactile response, then needle and administer treatment. (This is the method for needling Qi Jie. One must press for a long time; if there is pain under the hand or pulsation responding to the hand, then proceed with tonification or sedation. [Ping An]: "Zai jiu" is written as "Jiu cun zhi" in *Jiayijing*. Note: "Huo shou xia tong" - "Shou" was omitted by Yuan edition. "Huo shou xia mai dong" was printed as "Dong mai" by Yuan edition.)
The conditions treated include headache and dizziness, abdominal pain, fullness, and sudden distension. (Headache, dizziness, and fainting can be treated at the brain, i.e., Head Qi Jie. Abdominal pain, etc., are treated at the Chest and Abdomen Qi Jie. [Ping An]: "Zhi" is written as "Ci" in *Jiayijing*. "Fu zhong tong man" is written as "Fu zhong man" in *Lingshu* and *Jiayijing*.) New accumulations that are painful and movable are easy to cure; accumulations that are painless and immovable are difficult to cure. (Accumulations in the chest and abdomen that are movable are easy to cure; accumulations that are painless and immovable are difficult to cure. [Ping An]: The character "Tong" is absent in "Ji tong" in *Jiayijing*.)