右征与少征。调右手太阳上。
此承上章谓五音之人血气不足者。当调之以五谷五畜之五味也。上章云。右征之人。比于右手太
阳。太阳之上鲛鲛然。又云手太阳之上血气盛则有多须。面多肉以平。血气皆少。则面瘦恶色。是右
征之人。当调手
太阳上矣。又云少征之人。比于右手太阳。太阳之下 然。又云手太阳之下。血气盛则掌肉充满。
血气皆少。则掌瘦以寒。是少征之人。当调手太阳下矣。今右征与少征。同调手太阳上者。谓血气
上下之相通也。
左商与左征。调左手阳明上。少征与太宫。调左手阳明上。
此言皮肤分肉之血气。虽各有分部。然通融渗溉。交相往来。审经络之相联者。亦可以通融调治
也。夫左商之人。调左手阳明上者宜矣。而左征与少征。应调手太阳。而同调于手阳明者。谓手太阳
与手阳明之脉。并出于巨虚而上行。手足三阳之脉。皆纵横联系于头面。然虽各有界畔。而皮肤血气
之流行。交相往来。故有经脉相联者。亦可以同调之也。是以左征少征之人。同调于手阳明上。且手阳
明主皮肤之气血者也。手阳明之脉。出于足阳明之巨虚上廉而上行。故太宫之人。当调足阳明上。而
亦可调之手阳明上也。
右角与太角调右足少阳下。（按前章有左角而无右角左右二字有误）
前章云。左角之人。比于右足少阳。少阳之下随随然。是右角之人。宜调之右足少阳下也。又云
太角之人。比于左足少阳。少阳之人遗遗然。此以太角之人。同调右足少阳下者。左右上下之相通也。
太征与少征。调左手太阳上。
前章云。质征之人。比于左手太阳。太阳之上肌肌然。是太征之人。当调手太阳上矣。又云少征之
人。比于右手太阳。太阳之下 然。今以太征与少征。同调左手太阳上。亦左右上下之相通也。
仇汝霖曰。右角与太角。故从下。少阳之气从下而上也。太征与少征故从上。太阳之火气炎上也。
众羽与少羽。调右足太阳下。
前章云。众之为人。比于右足太阳。太阳之下洁洁然。又曰少羽之人。比于左足太阳。太阳之下
纡纡然。是宜调足太阳下也。
少商与右商。调右手太阳下。
此以少商与右商调手太阳者。即左征少征之调手阳明。乃互相交通之义。
桎羽与众羽。调右足太阳下。
前章曰。桎之为人。比于左足太阳。太阳之上安安然。众之为人。比于右足太阳。太阳之下洁洁
然。今皆调足太阳下者。太阳之气。从下而上也。
少宫与太宫。调右足阳明下。
前章云。少宫之人。比于右足阳明。阳明之下枢枢然。太宫之人。比于左足阳明。阳明之下婉婉然。
以上而同调之下者阴阳血气。皆从下而上。足而手也。倪仲宣曰。足多从下。盖以下而通于上也。手多
从上。盖以上而通于下也。阴阳血气。上下环转之无端也。
判角与少角。调右足少阳下。
前章云。判角之人。比于左足少阳。少阳之下栝栝然。夫半谓之判。判角即少角也。前章只有太角
左角。 角判角。而无少角。恐传写之误耳。倪仲宣曰。下文亦无少角。
商与上商。调右足阳明下。
商主手阳明大肠。上商主手太阴肺。足阳明者胃腑之经气也。此以手太阴阳明。而调之足阳
明者。血气生于胃腑水谷之精也。谷入于胃。乃传之肺。盖肺手太阴之脉。起于中焦。下络大肠。
还循胃口。上膈属肺。肺与大肠之血气。皆从胃腑始出。而行于手太阴阳明之经。故 商与上商。
调足阳明也。倪仲宣曰。脏腑通连者曰下。
商与上角。调左足太阳下。
商。手阳明大肠也。足太阳者。膀胱水府也。营卫生会篇曰。水谷者。常并居于胃中。成糟
粕而俱下于大肠。而成下焦。渗而俱下。济泌别汁。循下焦而渗入膀胱。是大肠与膀胱。并属下焦。
而交相通贯者也。是以 商而调之足太阳下者。以腑气之交通于下也。上角应足厥阴肝经。五脏之
脉络。皆不上循头面。惟足厥阴之脉。连目系。上出额。与督脉会于巅。足太阳之脉。与督脉会于目
之睛明。而上额交巅。是足太阳与督脉厥阴。会于目而交于额也。是以上角而调之足太阳下。盖血
气津液。主于肠胃之下也。按此节论调手足之三阳。有左右上下之相通者。有手太阳而调之手阳明者。
有手阳明而调之手太阳者。有手阳明而调之足阳明者。有足厥阴而调之足太阳者。阴阳之血气。各有
分部。而调治错综。抑经气之交通。或鲁鱼之舛误。姑从臆见笺疏。以俟后贤参正。仇汝霖曰。此
节论调左右太少之血气。比手足之三阳。而不涉于五音之三阴。今以上商上角论调于后者。谓血气之生
始也。营气篇曰。营气之道。内谷为宝。谷入于胃。乃传之肺。始于手太
阴肺。终于足厥阴肝。其支别者。上额循巅交于督脉。复循腹里。下注于肺中。是以论调上商之手
太阴。上角之足厥阴者。谓血气之营于脏腑十二经脉之中。而渗注于外也。张子所谓鲁鱼之误者。
疑辞也。且前后不从本经之调治者。计什有一条。岂差误之过半耶。学人当从气交中求之。
上征与右征同。谷麦。畜羊。果杏。手少阴。脏心。色赤。味苦。时夏。
此节以五谷五畜五果之五味。调养五音之人。及二十五变之人。盖左右太少者。从五音之所变
也。上征者。手少阴之人也。右征者。左右上下。手足三阳之人也。上征与右征同者。举一而概四
也。盖四变之人。本于五音之所出。是以五味调五音。而四变之人。亦调之以此五味也。麦成于夏。
火之谷也。巳午未会成火局。羊乃火之畜也。杏色赤而味苦。心之果也。经云。五谷为养。五果为助。
五畜为益。夫血归形。气归精。是以五音之形。及二十五变之形。不足者当补之以味也。五音者。在
气为手少阴。在脏为心。在色为赤。在味为苦。在时为夏。此五音之所主也。右征者。以阴而变阳
也。仇汝霖曰。按前后二篇。并无针刺二字。所谓调右手太阳上。左足太阳下者。即以此五味调之
也。列左右上下者。分别二十五变之人。使后学观形。以知血气之盛虚。非用五味之中。而有上下之
分也。如用调左手太阳上。右手太阳下。总以麦谷羊畜调之也。书不尽言。言不尽意。学人以意逆之。
则得之矣。
上羽与太羽同。谷大豆。畜彘。果栗。足少阴。脏肾。色黑。味咸。时冬。
上羽。足少阴之人也。太羽者。二十五变之形也。曰右征。曰太羽。经文错综其间者。举一而
左右太少。总调之
以此味也。豆色黑性沉。水之谷也。彘乃亥畜。水之畜也。栗色黑味咸。肾之果也。上羽者。在经
气为足少阴。在脏为肾。在色为黑。在味为咸。在时为冬。倪仲宣曰。所言足少阴脏肾者。谓大豆
彘栗之味。在经气调养足少阴。在脏则调养肾也。余脏同义。
上宫与太宫同。谷稷。畜牛。果枣。足太阴。脏脾。色黄。味甘。时季夏。
上宫。足太阴之人也。太宫者。变而为足阳明也。稷色黄味甘。土之谷也。牛乃土之畜。枣者。
脾之果也。在气为足太阴。在脏为脾。在色为黄。在味为甘。在时为长夏。上宫太宫加宫左宫少宫
之人。同调此谷畜之味也。
上商与右商同。谷黍。畜鸡。果桃。手太阴。脏肺。色白。味辛。时秋。
上商。手太阴之人也。右商。四变之形也。黍色白而秋成。金之谷也。鸡属酉而鸣于巳酉丑时。
金之畜也。桃色白而有毛。肺之果也。在气主手太阴。在脏为肺。在色为白。在味为辛。在时为秋。
上商右商少商 商左商之人。同调此谷畜之味也。
上角与太角同。谷麻。畜犬。果李。足厥阴。脏肝。色青。味酸。时春。
上角。足厥阴之人也。太角。四变之形也。麻色青茎直。木之谷也。犬属戌而味酸。厥阴之畜
也。李色青味涩。肝之果也。在经气主足厥阴。在脏为肝。在色为青。在味为酸。在时为春。上角
太角右角 角判角。同调此谷果之味也。仇汝霖曰。调五音者补五脏。调四变者补六腑。
太宫与上角。同右足阳明上。
夫生长须毛者。乃充肤热肉。淡渗皮毛之气血。从脏腑之经隧。而出于皮肤。是以上节论右征
与少征。调右手太阳上。左商与左征。调左手阳明上者。论皮肤分肉之气血。各分手足三阳之上下
也。此复论手足三阳之经脉。有上下之相交者。各审其经而调之。上角者。足厥阴肝经也。厥阴肝脉。
循喉咙。入颃颡。连目系。上出额。与督会于巅。而足阳明之脉。起于鼻。交 中。循发际至额颅。从
大迎下人迎。循喉咙入缺盆。夫颃颡者。鼻内之上窍。在 中之分。口鼻气涕相通之窍也。足阳明与
肝脉。交会于喉咙颃颡额颅之间。是以太宫与上角。同调于足阳明也。仇汝霖曰。五音之人。及二十
五变之形。总以此谷畜之五味调养。前后错综。分列二十余条者。重在经气有上下之交通也。学人识之。
倪仲宣曰。前后二十余则。为经气之交通。是以论手足之三阳。而前后兼论厥阴之上角。盖厥阴之
脉络。上循头目。或与三阳之经络交通。或与皮肤之血气相合。故前后分列二则。
左角与太角。同左足阳明上。
足少阳之脉。上循于头者。抵于 下。加足阳明之颊车。是足少阳与足阳明之脉络相通。故左角与
太角。同调足阳明上。仇氏曰。前曰调。此曰同。合而言之。是同调也。
少羽与太羽。同右足太阳下。
太阳之上。寒水主之。少羽太羽属水。故同调足太阳下。
左商与右商。同左手阳明上。
阳明之上。金气主之。左商与右商属金。故调手阳明上。仇氏曰。金气应天。故从上。水气在泉。
故从下。倪氏曰。手多从上。足多从下。
加宫与太宫。同左足少阳上。
加宫与太宫。比于足阳明也。足阳明之脉。上出于耳前者。会足少阳之客主人。是足阳明少阳
之经脉。交通于上。故加宫与太宫。同调足少阳下。
质判与太宫。同左手太阳下。
质判属火。宜调手太阳者也。太宫属土。同调手太阳下者。手太阳之脉。循咽下膈抵胃。而所出
之经脉。本于足阳明之巨虚上廉。是足阳明与手太阳之经脉。交通于下。故同调手太阳下。
判角与太角。同左足少阳下。
前章云。太角之人。比于左足少阳。少阳之上遗遗然。判角之人。比于左足少阳。少阳之下推推
然。今同调足少阳下者。上下之相通也。仇汝霖曰。以此经而调彼经者。论经气之交通也。以本经
而调本经者。论左右上下之相通也。
太羽与太角。同右足太阳上。
太羽属水。宜调足太阳者也。太角属木。同调足太阳上者。足太阳之脉。抵耳上角。交于足少
阳之浮白率谷窍阴诸穴。是足太阳与足少阳之脉络。交通于上。故太角同调足太阳上。
太角与太宫。同右足少阳上。
太角属木。宜调足少阳者也。太宫属土。同调足少阳上者。足阳明之脉。上交于足少阳。足少
阳之脉。上交于足阳明也。夫皮肤分肉之血气。所以生须毛。温肌肉。肥腠理。濡筋骨者。本于胃
腑水谷之精。从胃之大络。出于脏腑之经隧。而外渗于皮肤。是以前节论形中之气血不足者。宜调此
五味。此复论脉中之血气不足者。同调此五味也。倪仲宣曰。左角与太角。同足阳明上者。少阳
之脉。上交于阳明也。加宫与太宫。同足少阳下者。阳明之脉。上交于少阳也。今复以太角在上。少
阳在下。而太宫居中。谓少阳之脉。交于阳明者。亦可调之少阳。阳明之脉。交于少阳者。亦可调
之阳明也。
右征少征质征上征判征 右角 角上角太角判角
右商少商 商上商左商 少宫上宫太宫加宫左宫
众羽桎羽上羽太羽少羽
夫上征上角上商上宫上羽者。乃五音五行。而合于手足之三阴者也。左右太少者。乃四变之形。
而比于手足之三阳者也。以五阴而错综在中者。阴内而阳外也。上章论质征之人。比于左手太阳上。
少征之人。比于右手太阳下。右征之人。比于右手太阳上。质判之人。比于左手太阳下。盖以上征之
人。变质征右征于上之左右。少征质判于下之左右也。今复以五音错综其间者。是右征之人。可比于
左太阳上。少征之人。可比于右太阳上也。质征之人。可比于右太阳下。判征之人。可比于左太阳下
也。当知五音之人。肌肌然而美眉者
即变征之人。又不必拘于质征右征少征判征。及太阳左手右手之人也。夫分太少 判左右上下者。
因四变而分也。是以上章以左右太少之人。比于手足左右之三阳。此章论调手足左右之阴阳。以
养五音五变之人也。五变之中。又不必专主于质在左而少在右。质在上而少在下。故复序此一节。
盖欲使学人通变以论阴阳。不可胶柱而鼓瑟也。
黄帝曰。妇人无须者。无血气乎。岐伯曰。冲脉任脉。皆起于胞中。上循背里。为经络之海。
其浮而外者。循腹右上行。会于咽喉。别而络唇口。血气盛则充肤热肉。血独盛则淡渗皮肤。生
毫毛。今妇人之生。有余于气。不足于血。以其数脱血也。冲任之脉。不营口唇。故须不生焉。
右手太阳经上部，针对右征（金音属火，对应心，此处指代特定体质类型）与少征（小征）之人进行调理。
这是承接上一章的内容，说明五音之人中血气不足者，应当用五谷、五畜的五味来调理。上一章说：右征之人，比应于右手太阳经。手太阳经上部表现为“鲛鲛然”（形容气血充盈之貌）。又说：手太阳经上部，如果血气旺盛，则胡须多，面部肌肉丰满且平整；如果血气都少，则面部消瘦且面色恶浊。因此，右征之人，应当调理手太阳经的上部。又说：少征之人，比应于右手太阳经。手太阳经下部表现为“??然”（形容气血状态）。又说：手太阳经下部，如果血气旺盛，则手掌肌肉充满；如果血气都少，则手掌消瘦且寒冷。因此，少征之人，应当调理手太阳经的下部。现在右征与少征之人，都调理手太阳经的上部，是说血气在上下之间是相通的。
左手阳明经上部，针对左商（金音属金，对应肺，此处指代特定体质类型）与左征（大征）之人进行调理。左手阳明经上部，针对少征与太宫（土音属土，对应脾，此处指代特定体质类型）之人进行调理。
这是说皮肤和分肉之间的血气，虽然各有分部，但相互融通渗透灌溉，交相往来。审视经络的相连之处，也可以进行通融调理。左商之人，调理左手阳明经上部是适宜的。而左征与少征之人，本应调理手太阳经，却同调于手阳明经，是说手太阳经与手阳明经的脉道，都出于巨虚穴并上行。手足三阳经的脉道，都在头面部纵横联系。虽然各有界限，但皮肤血气的流行，交相往来。所以有经脉相连的，也可以同时调理。因此，左征、少征之人，同调于手阳明经上部。而且手阳明经主司皮肤的气血。手阳明经的脉道，出于足阳明经的巨虚上廉穴并上行。所以太宫之人，本应调理足阳明经上部，也可以调理手阳明经上部。
右手足少阳经下部。（按：前章有左角而无右角，左右二字可能有误）
前章说：左角之人，比应于右足少阳经。足少阳经下部表现为“随随然”。所以右角之人，适宜调理右足少阳经下部。又说：太角之人，比应于左足少阳经。足少阳经之人表现为“遗遗然”。这里将太角之人同调于右足少阳经下部，是说左右上下是相通的。
左手太阳经上部，针对太征与少征之人进行调理。
前章说：质征之人，比应于左手太阳经。手太阳经上部表现为“肌肌然”。所以太征之人，应当调理手太阳经上部。又说：少征之人，比应于右手太阳经。手太阳经下部表现为“??然”。现在将太征与少征之人，同调于左手太阳经上部，也是左右上下相通的意思。
仇汝霖说：右角与太角，所以从下部调理，是因为少阳之气是从下往上升发的。太征与少征，所以从上部调理，是因为太阳之火气是炎上的。
右足太阳经下部，针对众羽（水音属水，对应肾，此处指代特定体质类型）与少羽之人进行调理。
前章说：众羽之人，比应于右足太阳经。足太阳经下部表现为“洁洁然”。又说：少羽之人，比应于左足太阳经。足太阳经下部表现为“纡纡然”。所以适宜调理足太阳经下部。
右手太阳经下部，针对少商与右商之人进行调理。
这里将少商与右商调理手太阳经，就像左征、少征调理手阳明经一样，乃是互相交通的意义。
右足太阳经下部，针对桎羽与众羽之人进行调理。
前章说：桎羽之人，比应于左足太阳经。足太阳经上部表现为“安安然”。众羽之人，比应于右足太阳经。足太阳经下部表现为“洁洁然”。现在都调理足太阳经下部，是因为太阳之气是从下往上升发的。
右足阳明经下部，针对少宫与太宫之人进行调理。
前章说：少宫之人，比应于右足阳明经。足阳明经下部表现为“枢枢然”。太宫之人，比应于左足阳明经。足阳明经下部表现为“婉婉然”。以上都同调于下部，是因为阴阳血气都是从下往上运行的，由足经通向手经。倪仲宣说：足经多从下部调理，是因为以下通达于上。手经多从上部调理，是因为以上通达于下。阴阳血气，上下环转，没有尽头。
右足少阳经下部，针对判角与少角之人进行调理。
前章说：判角之人，比应于左足少阳经。足少阳经下部表现为“栝栝然”。半称为判，判角即少角。前章只有太角、左角、??角、判角，而没有少角，恐怕是传写之误。倪仲宣说：下文也没有少角。
右足阳明经下部，针对商与上商之人进行调理。
商主手阳明大肠经，上商主手太阴肺经。足阳明经是胃腑的经气。这里用手太阴、手阳明经，来调理足阳明经，是因为血气生于胃腑水谷的精微。谷物进入胃中，然后传送给肺。手太阴肺经，起于中焦，向下联络大肠，回绕沿着胃口，向上穿过膈肌，属于肺脏。肺与大肠的血气，都是从胃腑开始产生，而行于手太阴、手阳明经。所以商与上商之人，调理足阳明经。倪仲宣说：脏腑相通连的称为下。
左足太阳经下部，针对商与上角之人进行调理。
商，是手阳明大肠经。足太阳经，是膀胱水腑。《营卫生会篇》说：水谷，常并居于胃中，变成糟粕一起下行到大肠，形成下焦。渗滤后一起下行，过滤分别汁液，循行下焦渗入膀胱。是大肠与膀胱，都属下焦，并且交相通贯的。所以商之人调理足太阳经下部，是因为腑气在下部的交通。上角应足厥阴肝经。五脏的脉络，都不向上循行至头面，只有足厥阴肝经，连接目系，向上出额部，与督脉会合于头顶。足太阳经的脉道，与督脉会合于眼的睛明穴，向上经过额部交会于头顶。所以足太阳经与督脉、厥阴经，会合于眼部并交会于额部。所以上角之人调理足太阳经下部，是因为血气津液，主要源于肠胃之下。按：这一节论述调理手足三阳经，有左右上下相通的，有手太阳经调理手阳明经的，有手阳明经调理手太阳经的，有手阳明经调理足阳明经的，有足厥阴经调理足太阳经的。阴阳血气，各有分部，而调理错综复杂。或者是经气的交通，或者是鲁鱼亥豕般的传写错误。姑且依个人见解进行笺注疏解，以等待后世贤者参正。仇汝霖说：这一节论述调理左右太少之血气，比应于手足三阳经，而不涉及五音之三阴经。现在以上商、上角论及调理后者，是说血气的生始。《营气篇》说：营气的运行之道，以内谷为宝。谷物进入胃中，然后传送给肺，始于手太阴肺经，终于足厥阴肝经。其分支别出的，向上经过额部循行头顶交会于督脉，又循行腹里，向下注入肺中。所以论述调理上商之手太阴经、上角之足厥阴经，是说血气在脏腑十二经脉中营卫，并向外渗透注流。张子所说的鲁鱼之误，是怀疑的语气。况且前后不从本经调理的情况，计算起来有十几条，难道是差错超过一半吗？学者应当在气交之中寻求道理。
上征与右征相同。谷物用麦，牲畜用羊，水果用杏，手少阴经，脏为心，色赤，味苦，时令夏。
这一节用五谷、五畜、五果的五味，调养五音之人，以及二十五变之人。大概左右太少，是从五音所变化而来的。上征者，是手少阴之人。右征者，是左右上下、手足三阳之人。上征与右征相同，是举一例而概括其余四例。大概四变之人，本于五音所出。所以五味调五音，而四变之人，也以此五味调理。麦子成于夏季，是火之谷。巳、午、未三会火局。羊是火之畜。杏色赤而味苦，是心之果。经文说：五谷为养，五果为助，五畜为益。血归于形，气归于精。所以五音之形体，以及二十五变之形体，不足的，应当用味道来补益。五音者，在气为手少阴，在脏为心，在色为赤，在味为苦，在时为夏。这是五音所主的。右征者，是以阴变阳。仇汝霖说：按前后两篇，并没有针刺二字。所谓调理右手太阳上部、左足太阳下部，就是用这五味来调理的。列出左右上下，是为了区分二十五变之人，使后学者观察形体，以知道血气的盛衰，并不是在五味之中，而有上下之分。如用调理左手太阳上部、右手太阳下部，总之以麦谷、羊畜来调理。书不尽言，言不尽意，学者以心意去推求，就能得到了。
上羽与太羽相同。谷物用大豆，牲畜用猪，水果用栗，足少阴经，脏为肾，色黑，味咸，时令冬。
上羽，是足少阴之人。太羽者，是二十五变之形体。曰右征，曰太羽，经文交错排列其中，是举一例而左右太少，总以此味调理。豆色黑性沉，是水之谷。猪是亥畜，是水之畜。栗色黑味咸，是肾之果。上羽者，在经气为足少阴，在脏为肾，在色为黑，在味为咸，在时为冬。倪仲宣说：所言足少阴脏肾者，是说大豆、猪、栗的味道，在经气上调养足少阴，在脏则调养肾。其余脏腑同理。
上宫与太宫相同。谷物用稷，牲畜用牛，水果用枣，足太阴经，脏为脾，色黄，味甘，时令季夏。
上宫，是足太阴之人。太宫者，是变而为足阳明。稷色黄味甘，是土之谷。牛是土之畜。枣是脾之果。在气为足太阴，在脏为脾，在色为黄，在味为甘，在时为长夏。上宫、太宫、加宫、左宫、少宫之人，同调理此谷畜之味。
上商与右商相同。谷物用黍，牲畜用鸡，水果用桃，手太阴经，脏为肺，色白，味辛，时令秋。
上商，是手太阴之人。右商，是四变之形体。黍色白而秋成，是金之谷。鸡属酉而在巳、酉、丑时鸣叫，是金之畜。桃色白而有毛，是肺之果。在气主手太阴，在脏为肺，在色为白，在味为辛，在时为秋。上商、右商、少商、??商、左商之人，同调理此谷畜之味。
上角与太角相同。谷物用麻，牲畜用犬，水果用李，足厥阴经，脏为肝，色青，味酸，时令春。
上角，是足厥阴之人。太角，是四变之形体。麻色青茎直，是木之谷。犬属戌而味酸，是厥阴之畜。李色青味涩，是肝之果。在经气主足厥阴，在脏为肝，在色为青，在味为酸，在时为春。上角、太角、右角、??角、判角，同调理此谷果之味。仇汝霖说：调理五音者是补五脏，调理四变者是补六腑。
太宫与上角，同调右足阳明经上部。
生长须毛，乃是充实肌肤、温暖肌肉、淡渗皮毛的血气，从脏腑的经隧而出于皮肤。所以上一节论述右征与少征，调理右手太阳经上部，左商与左征，调理左手阳明经上部，是论述皮肤分肉的各分手足三阳经的上下。这里再论述手足三阳经的经脉，有上下相交的，各自审视其经而调理。上角者，是足厥阴肝经。厥阴肝脉，循喉咙，入颃颡，连目系，向上出额部，与督脉会于头顶。而足阳明经的脉道，起于鼻，交会于目中，循发际至额颅，从大迎下过人迎，循喉咙入缺盆。颃颡，是鼻内之上窍，在??中的分界，口鼻气涕相通的窍道。足阳明与肝脉，交会于喉咙、颃颡、额颅之间。所以太宫与上角，同调于足阳明经。仇汝霖说：五音之人，以及二十五变之形体，总以此谷畜之五味调养。前后交错，分列二十余条，重在经气有上下之交通。学者要记住这一点。倪仲宣说：前后二十余条，是为经气的交通。所以论述手足三阳，而前后兼论厥阴之上角。大概厥阴的脉络，向上循行头目，或与三阳之经络交通，或与皮肤之血气相合。所以前后分列二条。
左足阳明经上部，针对左角与太角之人进行调理。
足少阳经的脉道，向上循行至头的，抵于??下，加上足阳明经的颊车穴。是足少阳与足阳明之脉络相通。所以左角与太角，同调足阳明经上部。仇氏说：前文说“调”，此处说“同”，合而言之，就是同调。
右足太阳经下部，针对少羽与太羽之人进行调理。
太阳之上，寒水主事。少羽、太羽属水，所以同调足太阳经下部。
左手阳明经上部，针对左商与右商之人进行调理。
阳明之上，金气主事。左商与右商属金，所以调手阳明经上部。仇氏说：金气应天，所以从上。水气在泉，所以从下。倪氏说：手经多从上，足经多从下。
左足少阳经上部，针对加宫与太宫之人进行调理。
加宫与太宫，比应于足阳明经。足阳明经的脉道，向上出于耳前的客主人穴，会合足少阳经。是足阳明、少阳之经脉，交通于上。所以加宫与太宫，同调足少阳经下部。（注：原文此处作“下”，结合上下文逻辑及前文“上交”，疑为“上”或特指某种交通关系，此处依原文翻译，但需注意语境矛盾，通常理解为交通关联处）。
左手太阳经下部，针对质判与太宫之人进行调理。
质判属火，适宜调理手太阳经。太宫属土，同调手太阳经下部，是因为手太阳经的脉道，循咽下膈抵胃，而其发出的经脉，本于足阳明经的巨虚上廉穴。是足阳明与手太阳之经脉，交通于下。所以同调手太阳经下部。
左足少阳经下部，针对判角与太角之人进行调理。
前章说：太角之人，比应于左足少阳经。足少阳经上部表现为“遗遗然”。判角之人，比应于左足少阳经。足少阳经下部表现为“推推然”。现在同调足少阳经下部，是上下相通的意思。仇汝霖说：以此经调理彼经，是论述经气的交通。以本经调理本经，是论述左右上下相通。
右足太阳经上部，针对太羽与太角之人进行调理。
太羽属水，适宜调理足太阳经。太角属木，同调足太阳经上部，是因为足太阳经的脉道，抵耳上角，交会于足少阳经的浮白、率谷、窍阴诸穴。是足太阳与足少阳之脉络，交通于上。所以太角同调足太阳经上部。
右足少阳经上部，针对太角与太宫之人进行调理。
太角属木，适宜调理足少阳经。太宫属土，同调足少阳经上部，是因为足阳明经的脉道，上交于足少阳经，足少阳经的脉道，上交于足阳明经。皮肤分肉的-blood qi，之所以能生须毛、温肌肉、肥腠理、濡筋骨，本于胃腑水谷的精微，从胃的大络，出于脏腑的经隧，而外渗于皮肤。所以前一节论述形体中的血气不足者，适宜调理此五味。这里再论述脉中的血气不足者，同调理此五味。倪仲宣说：左角与太角，同调足阳明经上部，是少阳之脉，上交于阳明经。加宫与太宫，同调足少阳经下部，是阳明之脉，上交于少阳经。现在又以太角在上，少阳在下，而太宫居中，是说少阳之脉，交于阳明经的，也可调理少阳经；阳明之脉，交于少阳经的，也可调理阳明经。
右征、少征、质征、上征、判征、??右角、??角、上角、太角、判角
右商、少商、??商、上商、左商、??少宫、上宫、太宫、加宫、左宫
众羽、桎羽、上羽、太羽、少羽
夫上征、上角、上商、上宫、上羽者，乃五音五行，而合于手足之三阴经者也。左右太少者，乃四变之形体，而比于手足之三阳经者也。以五阴而错综在中者，阴内而阳外也。上一章论述质征之人，比应于左手太阳经上部，少征之人，比应于右手太阳经下部，右征之人，比应于右手太阳经上部，质判之人，比应于左手太阳经下部。大概是将上征之人，变质征、右征于上之左右，少征、质判于下之左右。现在再以五音交错其间，是右征之人，可比于左太阳经上部，少征之人，可比于右太阳经上部。质征之人，可比于右太阳经下部，判征之人，可比于左太阳经下部。当知五音之人，肌肌然而美眉者，即变征之人，又不必拘泥于质征、右征、少征、判征，及太阳左手右手之人。夫分太少、??判、左右上下者，是因四变而分的。所以上一章以左右太少之人，比应于手足左右之三阳经。这一章论述调理手足左右之阴阳，以调养五音五变之人。五变之中，又不必专主于质在左而少在右，质在上而少在下。所以再序此一节，大概是想让学者通变以论阴阳，不可胶柱鼓瑟。
黄帝说：妇人没有胡须的，是没有血气吗？岐伯说：冲脉、任脉，都起于胞中，向上循行背里，成为经络之海。其中浮而外行的，循腹部右上行，会合于咽喉，分支而络于唇口。血气旺盛则充实肌肤、温暖肌肉。血独盛则淡渗皮肤，生长毫毛。现在妇人的生成，有余于气，不足于血，因为她经常失血。冲任之脉，不营润口唇，所以胡须不生。
Right Taiyang (Bladder Channel of Foot-Taiyang / Hand-Taiyang Small Intestine, context implies Hand-Taiyang here due to "Hand Taiyang" mention later) Upper Region: Regulate for individuals of Right Zheng (Metal/Fire constitution type) and Shao Zheng (Minor Fire).
This follows the previous chapter, stating that those among the Five Tone constitutions with insufficient Qi and Blood should be regulated by the five flavors of the five grains and five animals. The previous chapter stated: Individuals of Right Zheng correspond to the upper region of the right Hand-Taiyang Small Intestine Channel. The upper region of Hand-Taiyang appears "Jiaojiaoran" (describing a state of abundant Qi and Blood). It also states: In the upper region of Hand-Taiyang, if Qi and Blood are abundant, there will be abundant facial hair, and the face will have full, even flesh; if both Qi and Blood are deficient, the face will be thin and the complexion poor. Therefore, individuals of Right Zheng should regulate the upper region of the Hand-Taiyang channel. It also states: Individuals of Shao Zheng correspond to the lower region of the right Hand-Taiyang Small Intestine Channel. The lower region of Hand-Taiyang appears "??ran". It also states: In the lower region of Hand-Taiyang, if Qi and Blood are abundant, the palm muscles will be full; if both Qi and Blood are deficient, the palm will be thin and cold. Therefore, individuals of Shao Zheng should regulate the lower region of the Hand-Taiyang channel. Now, since both Right Zheng and Shao Zheng regulate the upper region of the Hand-Taiyang channel, it indicates that Qi and Blood are interconnected between the upper and lower regions.
Left Yangming (Large Intestine Channel of Hand-Yangming) Upper Region: Regulate for individuals of Left Shang (Metal) and Left Zheng (Major Fire). Left Yangming Upper Region: Regulate for individuals of Shao Zheng and Tai Gong (Earth).
This explains that although the Qi and Blood in the skin and muscle intervals have their respective distributions, they interpenetrate and irrigate each other, moving back and forth. By examining the connected meridians, one can also apply interpenetrating regulation. It is appropriate to regulate the left Hand-Yangming upper region for individuals of Left Shang. However, individuals of Left Zheng and Shao Zheng, who should theoretically regulate the Hand-Taiyang channel, are instead regulated at the Hand-Yangming channel. This is because the meridians of Hand-Taiyang and Hand-Yangming both emerge from the Juxu acupoints and ascend. The meridians of the three Yang channels of the hand and foot are crisscrossed and connected in the head and face. Although they have their own boundaries, the circulation of Qi and Blood in the skin interpenetrates. Thus, meridians that are connected can be regulated together. Therefore, individuals of Left Zheng and Shao Zheng are regulated at the upper region of the Hand-Yangming channel. Moreover, the Hand-Yangming channel governs the Qi and Blood of the skin. The meridian of Hand-Yangming emerges from the Shanglian acupoint of Foot-Yangming Stomach Channel and ascends. Thus, individuals of Tai Gong should theoretically regulate the upper region of Foot-Yangming, but can also regulate the Hand-Yangming channel.
Right Shaoyang (Gallbladder Channel of Foot-Shaoyang) Lower Region: Regulate for individuals of Right Jiao and Tai Jiao. (Note: The previous chapter mentions Left Jiao but not Right Jiao; the characters 'left' and 'right' may be erroneous.)
The previous chapter stated: Individuals of Left Jiao correspond to the lower region of the right Foot-Shaoyang Gallbladder Channel. The lower region of Shaoyang appears "Suisuiran". Therefore, individuals of Right Jiao should regulate the lower region of the right Foot-Shaoyang channel. It also states: Individuals of Tai Jiao correspond to the left Foot-Shaoyang channel. Shaoyang individuals appear "Yiyiran". Here, regulating Tai Jiao individuals at the lower region of the right Foot-Shaoyang channel illustrates the connectivity between left/right and upper/lower.
Left Taiyang (Small Intestine Channel of Hand-Taiyang) Upper Region: Regulate for individuals of Tai Zheng and Shao Zheng.
The previous chapter stated: Individuals of Zhi Zheng correspond to the upper region of the left Hand-Taiyang channel. The upper region of Taiyang appears "Jimiran". Therefore, individuals of Tai Zheng should regulate the upper region of the Hand-Taiyang channel. It also states: Individuals of Shao Zheng correspond to the right Hand-Taiyang channel. The lower region of Taiyang appears "??ran". Now, regulating both Tai Zheng and Shao Zheng at the upper region of the left Hand-Taiyang channel also reflects the connectivity of left/right and upper/lower.
Qiu Yulin said: Right Jiao and Tai Jiao are regulated from below because the Qi of Shaoyang rises from below. Tai Zheng and Shao Zheng are regulated from above because the Fire Qi of Taiyang flares upward.
Right Taiyang (Bladder Channel of Foot-Taiyang) Lower Region: Regulate for individuals of Zhong Yu and Shao Yu (Water).
The previous chapter stated: Individuals of Zhong Yu correspond to the lower region of the right Foot-Taiyang Bladder Channel. The lower region of Taiyang appears "Jiejieran". It also states: Individuals of Shao Yu correspond to the left Foot-Taiyang channel. The lower region of Taiyang appears "Yuyuran". Therefore, it is appropriate to regulate the lower region of the Foot-Taiyang channel.
Right Taiyang (Small Intestine Channel of Hand-Taiyang) Lower Region: Regulate for individuals of Shao Shang and Right Shang.
Regulating Shao Shang and Right Shang at the Hand-Taiyang channel here follows the same principle as regulating Left Zheng and Shao Shang at the Hand-Yangming channel, illustrating mutual communication.
Right Taiyang (Bladder Channel of Foot-Taiyang) Lower Region: Regulate for individuals of Zhi Yu and Zhong Yu.
The previous chapter stated: Individuals of Zhi Yu correspond to the upper region of the left Foot-Taiyang channel. The upper region of Taiyang appears "An'anran". Individuals of Zhong Yu correspond to the lower region of the right Foot-Taiyang channel. The lower region of Taiyang appears "Jiejieran". Now, both are regulated at the lower region of the Foot-Taiyang channel because the Qi of Taiyang rises from below.
Right Yangming (Stomach Channel of Foot-Yangming) Lower Region: Regulate for individuals of Shao Gong and Tai Gong.
The previous chapter stated: Individuals of Shao Gong correspond to the lower region of the right Foot-Yangming channel. The lower region of Yangming appears "Shushuran". Individuals of Tai Gong correspond to the left Foot-Yangming channel. The lower region of Yangming appears "Wanwanran". All above are regulated at the lower region because Yin and Yang Qi and Blood rise from below, connecting from the foot to the hand channels. Ni Zhongxuan said: Foot channels are mostly regulated from below because the lower connects to the upper. Hand channels are mostly regulated from above because the upper connects to the lower. Yin and Yang Qi and Blood circulate up and down endlessly.
Right Shaoyang (Gallbladder Channel of Foot-Shaoyang) Lower Region: Regulate for individuals of Pan Jiao and Shao Jiao.
The previous chapter stated: Individuals of Pan Jiao correspond to the lower region of the left Foot-Shaoyang channel. The lower region of Shaoyang appears "Guaguoran". Half is called Pan; Pan Jiao is equivalent to Shao Jiao. The previous chapter only mentioned Tai Jiao, Left Jiao, ?? Jiao, and Pan Jiao, but not Shao Jiao, which might be a transcription error. Ni Zhongxuan said: Shao Jiao is also absent in the following text.
Right Yangming (Stomach Channel of Foot-Yangming) Lower Region: Regulate for individuals of Shang and Shang Shang.
Shang governs the Hand-Yangming Large Intestine Channel, while Shang Shang governs the Hand-Taiyin Lung Channel. The Foot-Yangming channel represents the Qi of the Stomach organ. Here, regulating the Foot-Yangming channel using the Hand-Taiyin and Hand-Yangming channels is because Qi and Blood are generated from the essence of water and food in the Stomach. Food enters the Stomach and is then transmitted to the Lung. The meridian of Hand-Taiyin Lung originates in the Middle Jiao, descends to connect with the Large Intestine, returns to follow the stomach opening, passes through the diaphragm, and belongs to the Lung. The Qi and Blood of the Lung and Large Intestine all originate from the Stomach and travel through the Hand-Taiyin and Hand-Yangming channels. Therefore, individuals of Shang and Shang Shang regulate the Foot-Yangming channel. Ni Zhongxuan said: When organs and meridians are connected, it is referred to as "lower."
Left Taiyang (Bladder Channel of Foot-Taiyang) Lower Region: Regulate for individuals of Shang and Shang Jiao.
Shang refers to the Hand-Yangming Large Intestine Channel. Foot-Taiyang refers to the Bladder Water Organ. The *Ying Sheng Hui* chapter states: Water and food reside together in the Stomach, become dregs, and descend together into the Large Intestine, forming the Lower Jiao. They filter and descend together, separating juices, circulating through the Lower Jiao, and seeping into the Bladder. Thus, the Large Intestine and Bladder both belong to the Lower Jiao and are mutually connected. Therefore, regulating Shang individuals at the lower region of the Foot-Taiyang channel is due to the communication of Fu-organ Qi in the lower region. Shang Jiao corresponds to the Foot-Jueyin Liver Channel. The meridians of the five Zang organs do not ascend to the head and face, except for the Foot-Jueyin Liver Channel, which connects to the eye system, ascends to the forehead, and meets the Du Meridian at the vertex. The Foot-Taiyang meridian meets the Du Meridian at Jingming (BL1) in the eye and ascends to the forehead to meet at the vertex. Thus, Foot-Taiyang, Du, and Jueyin meet at the eye and intersect at the forehead. Therefore, regulating Shang Jiao individuals at the lower region of the Foot-Taiyang channel is because Qi, Blood, and Body Fluids are primarily governed by the lower region of the intestines and stomach. Note: This section discusses regulating the three Yang channels of the hand and foot, involving connectivity between left/right and upper/lower, cross-regulation between Hand-Taiyang and Hand-Yangming, Hand-Yangming and Foot-Yangming, and Foot-Jueyin and Foot-Taiyang. Yin and Yang Qi and Blood have specific distributions, yet regulation is complex. This may be due to the communication of Jing Qi or textual errors (Lu Yu errors). I tentatively annotate this based on personal understanding, awaiting correction by future scholars. Qiu Yulin said: This section discusses regulating the Qi and Blood of Left/Right and Minor/Major, corresponding to the three Yang channels of the hand and foot, without involving the three Yin channels of the five tones. The mention of Shang Shang and Shang Jiao regulating the latter refers to the origin of Qi and Blood. The *Ying Qi* chapter states: The path of Ying Qi treasures internal grain. Grain enters the Stomach, transmits to the Lung, starting at Hand-Taiyin Lung and ending at Foot-Jueyin Liver. Its branches ascend to the forehead, circulate the vertex, meet the Du Meridian, circulate inside the abdomen, and descend into the Lung. Thus, discussing the regulation of Hand-Taiyin (Shang Shang) and Foot-Jueyin (Shang Jiao) refers to Ying Qi nourishing the twelve meridians and organs and seeping outward. Zhang Zi's mention of "Lu Yu errors" is speculative. Moreover, cases where regulation does not follow the primary channel account for more than ten instances out of twenty-plus; is this really half error? Scholars should seek the truth in the intersection of Qi.
Shang Zheng is the same as Right Zheng. Grains: Wheat. Animals: Sheep. Fruits: Apricots. Channel: Hand-Shaoyin. Zang: Heart. Color: Red. Flavor: Bitter. Season: Summer.
This section uses the five flavors of the five grains, five animals, and five fruits to regulate individuals of the five tones and the twenty-five variations. Generally, Left/Right and Minor/Major are variations of the five tones. Shang Zheng refers to individuals of Hand-Shaoyin. Right Zheng refers to individuals of Left/Right, Upper/Lower, and the three Yang channels of hand and foot. Shang Zheng being the same as Right Zheng means taking one example to generalize the other four. Since the four variations originate from the five tones, the five flavors regulate the five tones, and the four variations are also regulated by these five flavors. Wheat matures in summer; it is the grain of Fire. Si, Wu, Wei form the Fire Bureau. Sheep are the animal of Fire. Apricots are red and bitter; they are the fruit of the Heart. The classic states: Five grains for nourishment, five fruits for assistance, five animals for benefit. Blood returns to Form, Qi returns to Essence. Therefore, deficiencies in the forms of the five tones and the twenty-five variations should be supplemented with flavors. The five tones correspond to: Qi - Hand-Shaoyin; Zang - Heart; Color - Red; Flavor - Bitter; Season - Summer. This is what the five tones govern. Right Zheng transforms Yin into Yang. Qiu Yulin said: There are no mentions of acupuncture in the preceding and following chapters. "Regulating the upper region of the right Hand-Taiyang" or "lower region of the left Foot-Taiyang" refers to regulation using these five flavors. Listing Left/Right and Upper/Lower distinguishes the twenty-five variations so that students can observe the form to know the abundance or deficiency of Qi and Blood, rather than implying different flavors for different locations. For example, whether regulating the upper region of the left Hand-Taiyang or the lower region of the right Hand-Taiyang, one generally uses Wheat, Grain, and Sheep. Books cannot fully express words, and words cannot fully express meaning. Scholars should infer the intent to understand.
Shang Yu is the same as Tai Yu. Grains: Soybeans. Animals: Pigs. Fruits: Chestnuts. Channel: Foot-Shaoyin. Zang: Kidney. Color: Black. Flavor: Salty. Season: Winter.
Shang Yu refers to individuals of Foot-Shaoyin. Tai Yu refers to the forms of the twenty-five variations. The text lists Right Zheng and Tai Yu interspersed, taking one example to regulate all Left/Right and Minor/Major with this flavor. Soybeans are black and heavy/sinking; they are the grain of Water. Pigs are associated with the Hai branch; they are the animal of Water. Chestnuts are black and salty; they are the fruit of the Kidney. Shang Yu corresponds to: Qi - Foot-Shaoyin; Zang - Kidney; Color - Black; Flavor - Salty; Season - Winter. Ni Zhongxuan said: Regarding "Foot-Shaoyin and Kidney," it means the flavors of soybeans, pigs, and chestnuts regulate Foot-Shaoyin in terms of channel Qi, and the Kidney in terms of Zang organs. The same applies to other organs.
Shang Gong is the same as Tai Gong. Grains: Millet (Setaria italica). Animals: Cattle. Fruits: Dates. Channel: Foot-Taiyin. Zang: Spleen. Color: Yellow. Flavor: Sweet. Season: Late Summer.
Shang Gong refers to individuals of Foot-Taiyin. Tai Gong refers to the variation transforming into Foot-Yangming. Millet is yellow and sweet; it is the grain of Earth. Cattle are the animal of Earth. Dates are the fruit of the Spleen. Corresponds to: Qi - Foot-Taiyin; Zang - Spleen; Color - Yellow; Flavor - Sweet; Season - Late Summer. Individuals of Shang Gong, Tai Gong, Jia Gong, Left Gong, and Shao Gong all regulate with these grains and animals.
Shang Shang is the same as Right Shang. Grains: Foxtail Millet (Panicum miliaceum). Animals: Chickens. Fruits: Peaches. Channel: Hand-Taiyin. Zang: Lung. Color: White. Flavor: Pungent. Season: Autumn.
Shang Shang refers to individuals of Hand-Taiyin. Right Shang refers to the forms of the four variations. Foxtail millet is white and matures in autumn; it is the grain of Metal. Chickens belong to You and crow during Si, You, Chou hours; they are the animal of Metal. Peaches are white and hairy; they are the fruit of the Lung. Corresponds to: Qi - Hand-Taiyin; Zang - Lung; Color - White; Flavor - Pungent; Season - Autumn. Individuals of Shang Shang, Right Shang, Shao Shang, ?? Shang, and Left Shang all regulate with these grains and animals.
Shang Jiao is the same as Tai Jiao. Grains: Hemp. Animals: Dogs. Fruits: Plums. Channel: Foot-Jueyin. Zang: Liver. Color: Green. Flavor: Sour. Season: Spring.
Shang Jiao refers to individuals of Foot-Jueyin. Tai Jiao refers to the forms of the four variations. Hemp is green with straight stems; it is the grain of Wood. Dogs belong to Xu and have a sour taste; they are the animal of Jueyin. Plums are green and astringent; they are the fruit of the Liver. Corresponds to: Qi - Foot-Jueyin; Zang - Liver; Color - Green; Flavor - Sour; Season - Spring. Individuals of Shang Jiao, Tai Jiao, Right Jiao, ?? Jiao, and Pan Jiao all regulate with these grains and fruits. Qiu Yulin said: Regulating the five tones supplements the five Zang organs; regulating the four variations supplements the six Fu organs.
Tai Gong and Shang Jiao: Same regulation at the upper region of the right Foot-Yangming channel.
The growth of hair and whiskers depends on the Qi and Blood that fill the skin, warm the muscles, and permeate the pores, emerging from the meridians of the Zang and Fu organs to the skin. The previous section discussed regulating Right Zheng and Shao Zheng at the upper region of the right Hand-Taiyang, and Left Shang and Left Zheng at the upper region of the left Hand-Yangming, addressing the Qi and Blood of the skin and muscles distributed among the upper and lower regions of the three Yang channels of hand and foot. This section further discusses the intersection of the three Yang channels of hand and foot, regulating them according to their connections. Shang Jiao refers to the Foot-Jueyin Liver Channel. The Jueyin Liver meridian follows the throat, enters the pharynx (Hangsang), connects to the eye system, ascends to the forehead, and meets the Du Meridian at the vertex. The Foot-Yangming meridian originates at the nose, intersects at the middle of the eyes, follows the hairline to the forehead and skull, descends from Daying through Renying, follows the throat to the clavicle. Hangsang is the upper aperture of the nasal cavity, located at the boundary of the eyes/nose, a passage for air, breath, and mucus between the mouth and nose. Foot-Yangming and the Liver meridian intersect at the throat, Hangsang, and forehead/skull. Therefore, Tai Gong and Shang Jiao are regulated at the Foot-Yangming channel. Qiu Yulin said: The five tone individuals and the twenty-five variation forms are all nourished by the five flavors of grains and animals. The complex arrangement of over twenty items emphasizes the communication of Jing Qi between upper and lower. Scholars must recognize this. Ni Zhongxuan said: The over twenty items discuss the communication of Jing Qi. Thus, while discussing the three Yang channels of hand and foot, Shang Jiao of Jueyin is also discussed. The Jueyin meridian ascends to the head and eyes, communicating with the three Yang meridians or combining with the Qi and Blood of the skin. Hence, two items are listed separately.
Left Yangming (Stomach Channel of Foot-Yangming) Upper Region: Same regulation for Left Jiao and Tai Jiao.
The Foot-Shaoyang meridian ascends to the head, reaching below the eyes, adding to the Jiache acupoint of Foot-Yangming. Thus, the meridians of Foot-Shaoyang and Foot-Yangming are connected. Therefore, Left Jiao and Tai Jiao are regulated at the upper region of the Foot-Yangming channel. Mr. Qiu said: The former says "regulate," this says "same," meaning jointly regulated.
Right Taiyang (Bladder Channel of Foot-Taiyang) Lower Region: Same regulation for Shao Yu and Tai Yu.
Taiyang is governed by Cold Water above. Shao Yu and Tai Yu belong to Water, so they are regulated at the lower region of the Foot-Taiyang channel.
Left Yangming (Large Intestine Channel of Hand-Yangming) Upper Region: Same regulation for Left Shang and Right Shang.
Yangming is governed by Metal Qi above. Left Shang and Right Shang belong to Metal, so they regulate the upper region of the Hand-Yangming channel. Mr. Qiu said: Metal Qi corresponds to Heaven, so it regulates from above. Water Qi is in the泉 (spring/below), so it regulates from below. Mr. Ni said: Hand channels mostly regulate from above; foot channels mostly regulate from below.
Left Shaoyang (Gallbladder Channel of Foot-Shaoyang) Upper Region: Same regulation for Jia Gong and Tai Gong.
Jia Gong and Tai Gong correspond to the Foot-Yangming channel. The Foot-Yangming meridian ascends before the ear, meeting the Guest Master (Keyuren) acupoint of Foot-Shaoyang. Thus, the meridians of Foot-Yangming and Foot-Shaoyang communicate above. Therefore, Jia Gong and Tai Gong are regulated at the lower region of the Foot-Shaoyang channel. (Note: Text says "lower," but context implies connection/intersection, possibly an error for "upper" or referring to specific point location relative to flow).
Left Taiyang (Small Intestine Channel of Hand-Taiyang) Lower Region: Same regulation for Zhi Pan and Tai Gong.
Zhi Pan belongs to Fire and should regulate the Hand-Taiyang channel. Tai Gong belongs to Earth and regulates the lower region of the Hand-Taiyang channel together because the Hand-Taiyang meridian follows the throat, crosses the diaphragm to reach the stomach, and its originating meridian is based on the Shanglian acupoint of Foot-Yangming. Thus, Foot-Yangming and Hand-Taiyang communicate below. Therefore, they are regulated together at the lower region of the Hand-Taiyang channel.
Left Shaoyang (Gallbladder Channel of Foot-Shaoyang) Lower Region: Same regulation for Pan Jiao and Tai Jiao.
The previous chapter stated: Individuals of Tai Jiao correspond to the upper region of the left Foot-Shaoyang channel, appearing "Yiyiran." Individuals of Pan Jiao correspond to the left Foot-Shaoyang channel, lower region, appearing "Tuituiran." Now regulating both at the lower region of the Foot-Shaoyang channel illustrates the connectivity of upper and lower. Qiu Yulin said: Regulating one channel via another discusses the communication of Jing Qi. Regulating a channel via itself discusses the connectivity of left/right and upper/lower.
Right Taiyang (Bladder Channel of Foot-Taiyang) Upper Region: Same regulation for Tai Yu and Tai Jiao.
Tai Yu belongs to Water and should regulate the Foot-Taiyang channel. Tai Jiao belongs to Wood and regulates the upper region of the Foot-Taiyang channel together because the Foot-Taiyang meridian reaches the upper angle of the ear, intersecting with the Foot-Shaoyang channel at acupoints such as Fubai, Lvgu, and Qiaoyin. Thus, Foot-Taiyang and Foot-Shaoyang communicate above. Therefore, Tai Jiao is regulated together at the upper region of the Foot-Taiyang channel.
Right Shaoyang (Gallbladder Channel of Foot-Shaoyang) Upper Region: Same regulation for Tai Jiao and Tai Gong.
Tai Jiao belongs to Wood and should regulate the Foot-Shaoyang channel. Tai Gong belongs to Earth and regulates the upper region of the Foot-Shaoyang channel together because the Foot-Yangming meridian intersects above with the Foot-Shaoyang, and the Foot-Shaoyang meridian intersects above with the Foot-Yangming. The Qi and Blood of the skin and muscles, which generate hair, warm muscles, plump collaterals, and moisten bones/tendons, originate from the essence of water and food in the Stomach. From the great collateral of the Stomach, they emerge from the meridians of the Zang and Fu organs and seep outward into the skin. The previous section discussed regulating deficiencies in the Qi and Blood of the form with these five flavors. This section further discusses regulating deficiencies in the Qi and Blood of the vessels with these five flavors. Ni Zhongxuan said: Left Jiao and Tai Jiao are regulated at the upper region of Foot-Yangming because the Shaoyang meridian intersects above with Yangming. Jia Gong and Tai Gong are regulated at the lower region of Foot-Shaoyang because the Yangming meridian intersects above with Shaoyang. Now, with Tai Jiao above, Shaoyang below, and Tai Gong in the center, it means that when Shaoyang intersects with Yangming, it can regulate Shaoyang; when Yangming intersects with Shaoyang, it can regulate Yangming.
Right Zheng, Shao Zheng, Zhi Zheng, Shang Zheng, Pan Zheng, ?? Right Jiao, ?? Jiao, Shang Jiao, Tai Jiao, Pan Jiao
Right Shang, Shao Shang, ?? Shang, Shang Shang, Left Shang, ?? Shao Gong, Shang Gong, Tai Gong, Jia Gong, Left Gong
Zhong Yu, Zhi Yu, Shang Yu, Tai Yu, Shao Yu
Shang Zheng, Shang Jiao, Shang Shang, Shang Gong, and Shang Yu represent the Five Tones and Five Elements, corresponding to the three Yin channels of the hand and foot. Left/Right and Minor/Major represent the four variations of form, corresponding to the three Yang channels of the hand and foot. The five Yins are intricately mixed in the middle because Yin is internal and Yang is external. The previous chapter discussed Zhi Zheng corresponding to the upper region of the left Hand-Taiyang, Shao Zheng to the lower region of the right Hand-Taiyang, Right Zheng to the upper region of the right Hand-Taiyang, and Zhi Pan to the lower region of the left Hand-Taiyang. Essentially, Shang Zheng transforms Zhi Zheng and Right Zheng into the upper left/right, and Shao Zheng and Zhi Pan into the lower left/right. Now, with the five tones intricately mixed, Right Zheng can correspond to the upper region of the left Taiyang, and Shao Zheng to the upper region of the right Taiyang. Zhi Zheng can correspond to the lower region of the right Taiyang, and Pan Zheng to the lower region of the left Taiyang. One should know that individuals of the five tones with "Jimiran" appearance and beautiful eyebrows are essentially Bian Zheng (Transformed Zheng) individuals, and one should not rigidly adhere to Zhi Zheng, Right Zheng, Shao Zheng, Pan Zheng, or specifically left/right Hand-Taiyang individuals. The distinctions of Minor/Major, ??/Pan, Left/Right, and Upper/Lower are based on the four variations. Thus, the previous chapter compared Left/Right Minor/Major individuals to the three Yang channels of the left/right hand and foot. This chapter discusses regulating the Yin/Yang of the left/right hand and foot to nourish the five tones and five variations. Within the five variations, one need not strictly assume Zhi is left and Shao is right, or Zhi is upper and Shao is lower. Therefore, this section is repeated to encourage scholars to understand Yin and Yang through flexibility, avoiding rigid adherence like tuning a fixed zither.
Huangdi asked: Do women without beard lack Qi and Blood?
Qibo replied: The Chong Mai (Penetrating Vessel) and Ren Mai (Conception Vessel) both originate in the Baozhong (Uterus/Pelvic Center), ascend along the interior of the back, and serve as the Sea of the Meridians. Those that float and run externally ascend along the right side of the abdomen, meet at the throat, and branch to network the lips and mouth. Abundant Qi and Blood fill the skin and warm the flesh. If Blood alone is abundant, it permeates the skin and generates fine hair. Women are born with excess Qi but deficient Blood because they frequently lose blood (through menstruation). The Chong and Ren vessels do not nourish the lips; therefore, beards do not grow.