经脉始于肺，终于肝，环转营运，度数有常，若惊恐恚劳，喘汗生病，脏气独至，失其常度，是
谓经脉之别。知其正，则知其别，故论饮食输散之常；知其别，欲知其正，故论阴阳藏象之体，而反复明之。
黄帝问曰∶人之居处动静勇怯，脉亦为之变乎？
脉，经脉也。人之经脉，行有常度。如居处之动静，用力之勇怯，经脉亦为之变乎？帝问脉变，
所以为经脉之别也。
岐伯对曰∶凡人之惊恐恚劳动静，皆为变也。
不但居处之动静，用力之勇怯，凡人之惊恐恚劳动静，经脉失常，皆为变也。
是以夜行，则喘出于肾，淫气病肺；有所堕恐，喘出于肝，淫
气害脾，有所惊恐，喘出于肺，淫气伤心；度水跌仆，喘出于肾与骨。
平人之气，和于经脉，劳动喘急，则经脉失常，是以夜行劳动，气不闭藏，则喘出于肾，肾为本，肺
为末，故淫气病肺，失其常矣；有所堕恐，因堕而内恐也，堕伤筋，肝主筋，故喘出于肝，
肝木侮脾，故淫气害脾，失其常矣；有所惊恐，因惊内恐也，惊恐则气机内乱，肺主气，故喘出于肺，
肺为心之盖，故淫气伤心，失其常矣；度水跌仆，则既堕且惊，甚于夜行，故喘出于肾与骨，不能上合
于肺，淫气害骨，故曰与骨，更失其常矣。此五脏病喘，经脉失常，而为经脉之变也。
当是之时，勇者气行，则已；怯者，则着而为病也。故曰诊脉
之道，观人勇怯，骨肉皮肤，能知其情，以为诊法也。
承上文，而言当夜行堕恐惊跌仆之时，勇者经脉有余，不能为病，故气行则已；怯者经脉受伤，则
着而为病，有如上文所云也。夫勇者则已，怯者为病，故曰诊脉之道，观人勇怯，骨肉皮肤，知
其内外浅深之情，可以为诊法也。
故饮食饱甚，汗出于胃∶惊而夺精，汗出于心；持重远行，汗出于肾；疾走恐惧，汗出于肝；
摇体劳苦，汗出于脾；故春秋冬夏四时，阴阳生病，起于过用，此为常也。
气机不和则喘，经脉不和则汗，故举汗出以明之。饮食饱甚，则胃络不和，故汗出于胃；惊而夺精，
则心脉不和，故汗出于心，持重远行，则伤肾主之骨，故汗出于肾；疾走恐惧，则伤肝主之
筋，故汗出于肝；摇体劳苦，则伤脾主之肌肉，故汗出于脾。不言肺者，以汗皆出于肺主之皮肤也。五
脏之气，合于四时，故春秋冬夏四时，其阴阳不合而生病，皆起于过用。过用，即饱甚夺精远行
恐惧劳苦也。此为常也，言以此过用为常也，过用为常，则失经脉之正矣。
食气入胃，散精于肝，淫气于筋；食气入胃，浊气归心，淫精于脉。脉气流经，经气归于肺。肺
朝百脉，输精于皮毛。毛脉合精。行气于腑。腑精神明，留于四脏，气归于权衡。权衡以平，气
口成寸，以决死生。
胃者，五脏之本，六腑之大源也。故食气入胃，助东方木气上达，而散精于肝，肝则淫气于筋。
淫，浸灌也。食气入胃，助君火神气营运，而浊气归心，心则淫精于脉，肝受精，则淫气，心受
气，则淫精，是食之精，即食之气，食之气，即食之精也。脉气留经者。无形之脉气流入于经，而合有
形也。经气归于肺者，经液之气，肺居其首，故归于肺也。肺朝百脉者，肺受百脉之朝也。输精
于皮毛者，皮毛受肺精之输布也。毛脉合精，行气于腑者，皮毛百脉，合肺输之精，而行气于六腑也。腑精
神明，留于四脏者，六腑之精，合心脏之神明，留于肺肝脾肾四脏也。皮毛百脉，六腑五脏
之气，外内相应，太过不及，皆能为病，故气归于权衡。权衡，秤物
而得其平也。故权衡以平，则气口成寸。气口，即左右手之脉口，寸部是也。脉之大会，在于寸口。故
诊寸口之脉，可以决其死生。此食气入胃，行散转输，而为经脉之正也。
饮入于胃，游溢精气，上输于脾，脾气散精，上归于肺，通调
水道，下输膀胱，水精四布，五经并行，合于四时，五脏阴阳，揆度以为常也。
度，入声。上文言食，此则言饮。饮入于胃，与食不同，游溢胃腑之精气，而上输于脾，脾气散
胃腑之精，而上归于肺。肺，天也，脾，地也，脾气散精，则地气上升，而通调水道矣。上归于
肺，则天气下降，而下输膀胱矣。夫水道通调，则水精四布，下输膀胱，则五经并行。四布，则合天
之四时，五经，则合人之五脏。故合于四时、五脏，四时之阴阳，即五脏之阴阳，五脏之阴阳，即
四时之阴阳，故阴阳揆度，天人合一，以为人身经脉之常也。此饮入于胃，行散转输而为经脉之正也。
此一节，论喘汗失常，以明经脉之别；饮食输散，以明经脉之
正。知其别，必知其正，知其正，则知其别也。
太阳脏独至，厥喘，虚气逆，是阴不足，阳有余也，表里当俱泻，取之下俞。
十二经脉，合手足之三阳三阴，故复论三阳三阴之常变以明之。三阳主六腑，腑能藏物亦谓之
脏。太阳脏独至者，阳气不和于阴，太阳脏气独至也。厥喘者，下厥冷，上喘急也。虚气逆者，言
厥而喘，为虚气之上逆也。厥喘气逆，是真阴不足，太阳脏独至，为阳热有余也。太阳之气，起于水府，
通于皮毛，故表里当俱泻。太阳之脉，起于足小趾之至阴，故当取之下俞。俞，俞穴也。
阳明脏独至，是阳气重并也。当泻阳补阴，取之下俞。
重，平声。重并者，太阳少阳之气，皆并于阳明也。故当泻阳
之有余，补阴之不足。阳明之脉，起于足大次趾之厉兑，故亦当取之下俞。
少阳脏独至，是厥气也。跷前卒大，取之下俞。
卒，音促。少阳者，初阳也，生于厥阴。少阳独至，阳气未盛，是阴厥之气也。初阳不升，故跷前卒
大，少阳经脉，在阳跷之前也。少阳起于足小次趾之窍阴，故亦当取之下俞。
少阳独至者，一阳之过也。
太阳为三阳，阳明为二阳，少阳为一阳，故申明少阳独至者，乃一阳之过也。过，犹失也。由少阳
而推论之，则阳明独至者，二阳之过也，太阳独至者，三阳之过也。
太阴脏搏者，用心省真，五脉气少，胃气不平，三阴也。宜治其下俞，补阳泻阴。
太阴藏搏者，足太阴脾脏，手太阴肺脏，两脏之气相搏也。用心省真者，或病足，或病手，当用
心省察其真。肺朝百脉，五脉气少，手太阴也。脾胃相连，胃气不平，足太阴也。此气少不平，虽
分手足，皆属太阴，故曰三阴也。病在三阴，宜治其下俞，阴气相搏，则阳气不足，故当补阳泻阴。
一阳独啸，少阳厥也。阳并于上，四脉争张，气归于肾。宜治其经络，泻阳补阴。
一阳，少阳也。少阳，三焦也。灵枢本输论云∶少阳属肾，此论一阳，所以言肾也。一阳独啸，
上焦之气，独发于上也。上焦独发，则下焦之气，厥逆于下，故曰少阳厥也。一阳独啸，则阳并于
上。少阳厥也，则四脉争张。四脉，肝脾心肺也。争张，不和也。四脉争张，由于肾气之不达，故气归于
肾，言脉之争张，归过于肾也。经络内通五脏，故宜治其经络，当泻上焦之独啸，补下焦之肾厥，故泻阳补阴。
一阴至，厥阴之治也。真虚 心，厥气留薄，发为白汗，调食和药，治在下俞。
一阴，厥阴也。不曰一阴独至，曰一阴至，则阴中有阳，故为厥阴之治也。真虚，犹言真假。 ，
忧也。言厥阴治之真假，当忧心以审之，即太阴之用心省真也。厥阴为经脉之终，复注于肺，厥
气留薄者，厥阴之气，留于肝而薄于肺也。薄于肺，则发为白汗。
此厥阴之治，非厥阴之病，但当调食和药，以治其汗，治在下俞，以固其阴。
帝曰∶太阳脏何象？
承上文脏气不和，而详明其本然之脉象，
岐伯曰∶象三阳而浮也。
其本然之脉象，象三阳而外浮。
帝曰∶少阳脏何象？岐伯曰∶象一阳也。一阳脏者，滑而不实也。
其本然之脉象，象一阳初生，滑而不实。滑者，紧之浮也。滑而不实，则生阳渐升矣。
帝曰∶阳明脏何象？岐伯曰∶象大浮也。
两阳合明，谓之阳明，故其本然之脉象，象大而且浮。
太阴脏搏，言伏鼓也。
帝问三阳之脏象，而伯复告以三阴。太阴脏搏之脉象，乃天地
脾肺之气，相为搏激言，伏鼓也。伏鼓者，从下而上，从地而天之义也。
二阴搏至肾，沉不浮也。
二阴搏者，心肾相搏也。心肾相搏之脉象，搏至肾而沉，沉不浮也。沉不浮者，从上而下，从心而
肾，即少阳厥，而气归于肾之义。不言厥阴搏者，以厥阴之治也。
此与上节同义。脏气独至，以明经脉之别。脏象本体，以明经脉之正。知其别，必知其正，知其
正，益知其别也。
经脉的循行始于肺经，终于肝经，环转运行，有一定的规律。如果受到惊恐、愤怒或劳累的影响，出现气喘、出汗而生病，导致脏气偏盛独至，失去了正常的规律，这就称为经脉的变局。了解了经脉的正常规律，就能了解其变局，所以论述饮食输布的常态；了解了经脉的变局，想要了解其正常规律，所以论述阴阳藏象的本体，并反复阐明它。
黄帝问道：人的居住环境、活动静止以及勇敢怯懦，脉象也会随之改变吗？
脉，指经脉。人的经脉，运行有一定的常规。比如居住环境的动静变化，用力的勇敢与怯弱，经脉也会因此发生改变吗？黄帝询问脉象的变化，是为了说明经脉的变局。
岐伯回答说：凡是人的惊恐、愤怒、劳累、活动与静止，都会引起脉象的改变。
不仅仅是居住环境的动静和用力的勇怯，凡是人的惊恐、愤怒、劳累、活动与静止，只要导致经脉失常，都属于脉象的改变。
因此，夜间行走，气喘从肾发出，邪气浸淫伤害肺脏；有所坠落恐惧，气喘从肝发出，邪气浸淫伤害脾脏；有所惊恐，气喘从肺发出，邪气浸淫伤害心脏；涉水跌倒，气喘从肾与骨发出。
正常人的气，调和于经脉之中。劳动后气喘急促，则经脉失常。因此夜间行走劳动，气不能闭藏，则气喘出于肾。肾为根本，肺为末梢，所以邪气浸淫伤害肺脏，这是失去了常态；有所坠落恐惧，是因为坠落而产生内心的恐惧。坠落损伤筋脉，肝主筋，所以气喘出于肝。肝木侮脾，所以邪气浸淫伤害脾脏，这是失去了常态；有所惊恐，是因为惊吓而产生内心的恐惧。惊恐导致气机内部紊乱，肺主气，所以气喘出于肺。肺是心的华盖（覆盖），所以邪气浸淫伤害心脏，这是失去了常态；涉水跌倒，既像坠落又像受惊，比夜间行走更严重，所以气喘出于肾与骨。气不能上合于肺，邪气伤害骨骼，所以说“与骨”，更是失去了常态。这五脏的病喘，都是经脉失常，从而成为经脉的变局。
在这个时候，勇敢的人气机通畅，病就好了；怯弱的人，邪气留着而成为疾病。所以说诊脉的道理，要观察人的勇敢与怯弱，以及骨肉皮肤的情况，能够了解病情，以此作为诊法。
承接上文，说在夜间行走、坠落恐惧、惊吓跌倒的时候，勇敢的人经脉之气有余，不能致病，所以气行通畅病就好；怯弱的人经脉受伤，邪气留着而成为疾病，就像上面所说的那样。既然勇敢的人病好，怯弱的人致病，所以说诊脉的道理，要观察人的勇敢与怯弱，以及骨肉皮肤，了解其内外浅深的情况，可以作为诊法。
所以饮食过饱，汗出于胃；受惊耗夺精气，汗出于心；负重远行，汗出于肾；疾走恐惧，汗出于肝；身体摇动劳苦，汗出于脾。所以春夏秋冬四季，因阴阳失调而生病，都起于过度使用，这是常态。
气机不和则气喘，经脉不和则出汗，所以列举出汗来说明。饮食过饱，则胃络不和，所以汗出于胃；受惊耗夺精气，则心脉不和，所以汗出于心；负重远行，则损伤肾所主的骨，所以汗出于肾；疾走恐惧，则损伤肝所主的筋，所以汗出于肝；身体摇动劳苦，则损伤脾所主的肌肉，所以汗出于脾。不说肺的原因，是因为汗都出于肺所主的皮肤。五脏之气，与四时相合，所以春夏秋冬四季，其阴阳不合而生病，都起于过度使用。过度使用，就是过饱、耗精、远行、恐惧、劳苦等。这是常态，意思是把这些过度使用的情况视为常态。过度使用成为常态，就失去了经脉的正常规律。
食物进入胃中，将精微散布到肝，浸灌滋养筋脉；食物进入胃中，浊气归于心，将精微注入脉中。脉气流行于经脉，经气归于肺。肺朝会百脉，将精微输布到皮毛。毛脉结合精微，运行气于六腑。六腑的精气神明，留存在四脏，气归于平衡。平衡则平，气口形成寸脉，以此来决断生死。
胃是五脏的根本，六腑的大源头。所以食物进入胃中，助东方木气上达，将精微散布到肝，肝则将气浸灌于筋。淫，意为浸灌。食物进入胃中，助君火神气营运，浊气归于心，心则将精微注入脉中。肝接受精微，则浸灌气；心接受气，则注入精。这就是食之精即食之气，食之气即食之精。脉气留在经脉中的，是无形的脉气流入于有形之经而结合。经气归于肺的，是经液之气，肺居首位，所以归于肺。肺朝会百脉的，是肺接受百脉的朝会。输精于皮毛的，是皮毛接受肺精的输布。毛脉合精，行气于腑的，是皮毛百脉结合肺输布的精微，而行气于六腑。六腑的精气神明，留于四脏的，是六腑的精气结合心脏的神明，留存在肺、肝、脾、肾四脏。皮毛百脉、六腑五脏的气，外内相应，太过或不及，都能致病，所以气归于权衡。权衡，称量物体而得其平衡。所以权衡以平，则气口成寸。气口，即左右手的脉口，寸部是也。脉的大会聚，在于寸口。所以诊察寸口的脉，可以决断生死。这是食物进入胃中，行散转输，成为经脉的正道。
饮水进入胃中，游溢精气，向上输送到脾，脾气散精，向上归于肺，通调水道，向下输送到膀胱，水精四布，五经并行，合于四时，五脏阴阳，揆度以为常。
度，读入声。上文讲食，这里讲饮。饮进入胃中，与食不同，游溢胃腑的精气，向上输送到脾，脾气散胃腑之精，向上归于肺。肺为天，脾为地，脾气散精，则地气上升，通调水道。上归于肺，则天气下降，向下输送到膀胱。水道通调，则水精四布，下输膀胱，则五经并行。四布，则合天之四时；五经，则合人之五脏。所以合于四时、五脏，四时的阴阳即五脏的阴阳，五脏的阴阳即四时的阴阳，所以阴阳揆度，天人合一，作为人身经脉的常态。这是饮水进入胃中，行散转输，成为经脉的正道。
这一节，论述喘汗失常，以说明经脉的变局；饮食输散，以说明经脉的正道。了解其变局，必须了解其正道；了解其正道，就能了解其变局。
太阳脏气独至，出现厥逆气喘，虚气上逆，这是阴不足，阳有余，表里应当都泻，取足部的俞穴。
十二经脉，合手足三阳三阴，所以再论述三阳三阴的常变来阐明它。三阳主六腑，腑能藏物也称之为脏。太阳脏气独至，是阳气不与阴调和，太阳脏气独盛。厥喘，是下肢厥冷，上部气喘急促。虚气逆，是说厥逆而气喘，是虚气上逆。厥喘气逆，是真阴不足，太阳脏气独至，是阳热有余。太阳之气，起于水府（肾），通于皮毛，所以表里应当都泻。太阳之脉，起于足小趾的至阴穴，所以应当取足部的俞穴。俞，指俞穴。
阳明脏气独至，是阳气重并。应当泻阳补阴，取足部的俞穴。
重，读平声。重并，是太阳、少阳之气，都并于阳明。所以应当泻阳之有余，补阴之不足。阳明之脉，起于足大趾次趾的厉兑穴，所以也应当取足部的俞穴。
少阳脏气独至，是厥气。跷脉前突然变大，取足部的俞穴。
卒，音促。少阳，是初生之阳，生于厥阴。少阳独至，阳气未盛，是阴厥之气。初阳不升，所以跷脉前突然变大，少阳经脉在阳跷脉之前。少阳起于足小趾次趾的窍阴穴，所以也应当取足部的俞穴。
少阳独至，是一阳的过失。
太阳为三阳，阳明为二阳，少阳为一阳，所以申明少阳独至，乃一阳的过失。过，犹失也。由少阳推论，则阳明独至，是二阳的过失；太阳独至，是三阳的过失。
太阴脏气搏激，用心省察真气，五脉气少，胃气不平，属于三阴。宜治其足部俞穴，补阳泻阴。
太阴脏气搏激，是足太阴脾脏与手太阴肺脏两脏之气相搏。用心省察真气的，或是病在足，或是病在手，当用心省察其真。肺朝百脉，五脉气少，属手太阴。脾胃相连，胃气不平，属足太阴。这种气少不平，虽分手足，皆属太阴，所以叫三阴。病在三阴，宜治其足部俞穴，阴气相搏，则阳气不足，所以当补阳泻阴。
一阳独啸，是少阳厥逆。阳气并于上部，四脉争张，气归于肾。宜治其经络，泻阳补阴。
一阳，指少阳。少阳，指三焦。《灵枢·本输论》说：少阳属肾，此论一阳，所以言肾。一阳独啸，是上焦之气独发于上。上焦独发，则下焦之气厥逆于下，所以叫少阳厥。一阳独啸，则阳并于上。少阳厥，则四脉争张。四脉，指肝、脾、心、肺。争张，指不和。四脉争张，由于肾气不达，所以气归于肾，是说脉的争张，归过于肾。经络内通五脏，所以宜治其经络，当泻上焦之独啸，补下焦之肾厥，所以泻阳补阴。
一阴至，是厥阴的治法。真虚假实，忧惧，厥气留薄，发为白汗，调食和药，治在下俞。
一阴，指厥阴。不说一阴独至，说一阴至，则阴中有阳，所以为厥阴的治法。真虚，犹言真假。 ，忧也。说厥阴治法的真假，当忧心审察，即太阴的用心省真。厥阴为经脉之终，复注于肺。厥气留薄的，是厥阴之气，留于肝而薄于肺。薄于肺，则发为白汗。
此厥阴的治法，非厥阴之病，但当调食和药，以治其汗，治在下俞，以固其阴。
黄帝问：太阳脏的脉象如何？
承接上文脏气不和，详细阐明其本然的脉象。
岐伯说：脉象像三阳而且浮。
其本然的脉象，像三阳而且外浮。
黄帝问：少阳脏的脉象如何？岐伯说：像一阳。一阳脏者，滑而不实。
其本然的脉象，像一阳初生，滑而不实。滑，是紧之浮。滑而不实，则生阳渐升。
黄帝问：阳明脏的脉象如何？岐伯说：像大而且浮。
两阳合明，叫做阳明，所以其本然的脉象，像大而且浮。
太阴脏气搏激，脉象伏鼓。
黄帝问三阳之脏象，而岐伯又告诉以三阴。太阴脏气搏激的脉象，是天地脾肺之气，相互搏激，脉象伏鼓。伏鼓，是从下而上，从地而天的意思。
二阴搏至肾，沉而不浮。
二阴搏，是心肾相搏。心肾相搏的脉象，搏至肾而沉，沉而不浮。沉而不浮，是从上而下，从心而肾，即少阳厥，气归于肾的意思。不言厥阴搏的，因为涉及厥阴的治法。
这与上节同义。脏气独至，以明经脉的变局。脏象本体，以明经脉的正道。了解其变局，必了解其正道；了解其正道，益了解其变局。
The meridians begin at the Lung meridian and end at the Liver meridian, circulating continuously with a regular measure. If affected by fright, anger, or labor, leading to panting, sweating, and illness, causing the Qi of the Zang organs to become excessively dominant and deviating from the normal measure, this is referred to as the variation of the meridians (Jingmai). Knowing the normal state allows one to know the variations; therefore, the text discusses the normal distribution of food and drink. Knowing the variations allows one to seek the normal state; therefore, the text discusses the structure of Yin-Yang and Zang-Xiang (Visceral Manifestations), elaborating on it repeatedly.
Huangdi asked: Do the pulses also change according to a person's living environment, activity level, and courage or timidity?
Pulse refers to the Meridians. The circulation of human meridians follows a constant measure. For instance, regarding the dynamics of living environments and the strength of effort, do the meridians also change accordingly? Huangdi's inquiry into pulse changes aims to explain the variations of the meridians.
Qibo replied: Any fright, anger, labor, activity, or rest in humans will cause changes.
Not only do the dynamics of living environments and the strength of effort cause changes, but any fright, anger, labor, activity, or rest that leads to meridian dysfunction constitutes a change in the pulse.
Therefore, walking at night causes panting originating from the Kidney, with pathogenic Qi invading and damaging the Lung; falling and fear cause panting originating from the Liver, with pathogenic Qi invading and harming the Spleen; fright and terror cause panting originating from the Lung, with pathogenic Qi invading and damaging the Heart; wading through water and falling cause panting originating from the Kidney and bones.
In a healthy person, Qi harmonizes within the meridians. Labor-induced panting indicates meridian dysfunction. Thus, labor at night prevents Qi from storing properly, causing panting to originate from the Kidney. The Kidney is the root, and the Lung is the branch; thus, pathogenic Qi invades and damages the Lung, losing its normal state. Falling accompanied by internal fear injures the sinews, which are governed by the Liver; thus, panting originates from the Liver. Liver Wood overacts on the Spleen, so pathogenic Qi harms the Spleen, losing its normal state. Fright involves internal fear; fright disrupts internal Qi mechanism. Since the Lung governs Qi, panting originates from the Lung. The Lung covers the Heart, so pathogenic Qi damages the Heart, losing its normal state. Wading and falling involve both injury and shock, more severe than night walking; thus, panting originates from the Kidney and bones. Qi cannot ascend to combine with the Lung, and pathogenic Qi harms the bones, hence "and bones," further losing the normal state. These cases of panting due to Zang organ pathology result from meridian dysfunction, constituting variations of the meridians.
At such times, courageous individuals have sufficient Qi flow, and the condition resolves; timid individuals retain the pathogen and develop disease. Therefore, it is said that the method of pulse diagnosis involves observing a person's courage or timidity, as well as their bone, muscle, and skin conditions, to understand the nature of the illness, serving as a diagnostic method.
Continuing from the above, during night walking, falling, fear, or shock and falls, courageous individuals have surplus Qi in their meridians and do not fall ill, so Qi flows freely and the condition resolves. Timid individuals suffer meridian injury, retaining the pathogen and developing disease as described above. Since the courageous recover and the timid fall ill, it is said that the method of pulse diagnosis involves observing courage or timidity, and bone, muscle, and skin, to understand internal and external, superficial and deep conditions, forming a diagnostic method.
Thus, excessive fullness from food causes sweat from the Stomach; shock depleting Essence causes sweat from the Heart; carrying heavy loads and traveling far causes sweat from the Kidney; running fast and fearing causes sweat from the Liver; bodily shaking and hard labor cause sweat from the Spleen. Therefore, illnesses arising from Yin-Yang imbalance in the four seasons all stem from overexertion, which is the norm.
Qi disharmony leads to panting; meridian disharmony leads to sweating. Sweating is cited to illustrate this. Excessive eating disrupts Stomach collaterals, causing sweat from the Stomach; shock depleting Essence disrupts Heart vessels, causing sweat from the Heart; carrying heavy loads and traveling far injures the bones governed by the Kidney, causing sweat from the Kidney; running fast and fearing injures the sinews governed by the Liver, causing sweat from the Liver; bodily shaking and hard labor injure the muscles governed by the Spleen, causing sweat from the Spleen. The Lung is not mentioned because sweat emerges from the skin governed by the Lung. The Qi of the five Zang organs harmonizes with the four seasons; thus, illnesses caused by Yin-Yang disharmony in the four seasons all arise from overexertion. Overexertion includes excessive eating, depleting Essence, long travel, fear, and hard labor. This is considered the norm, meaning treating overexertion as routine leads to deviation from the normal course of the meridians.
When food enters the Stomach, its essence is dispersed to the Liver, nourishing the sinews. When food enters the Stomach, turbid Qi returns to the Heart, infusing essence into the vessels. Vessel Qi flows through the meridians, and meridian Qi returns to the Lung. The Lung receives all vessels and distributes essence to the skin and hair. Skin and vessel essence combine, moving Qi to the Fu organs. The clarity of Fu organ essence remains in the four Zang organs, and Qi returns to equilibrium. When balanced, the radial artery (Cunkou) forms an inch-length pulse, used to determine life and death.
The Stomach is the foundation of the five Zang organs and the great source of the six Fu organs. Food entering the Stomach aids the ascending Wood Qi of the East, dispersing essence to the Liver, which then nourishes the sinews. "Yin" means irrigation. Food entering the Stomach aids the Shen Qi of Ministerial Fire, where turbid Qi returns to the Heart, infusing essence into the vessels. The Liver receives essence and irrigates Qi; the Heart receives Qi and infuses essence. Thus, the essence of food is its Qi, and the Qi of food is its essence. Vessel Qi remaining in the meridians refers to formless vessel Qi flowing into formed meridians. Meridian Qi returning to the Lung occurs because the Lung is superior, receiving meridian fluid Qi. The Lung receiving all vessels means the Lung accepts the convergence of all vessels. Distributing essence to skin and hair means the skin and hair receive the distribution of Lung essence. Skin and vessel essence combining, moving Qi to Fu organs, means skin and all vessels combine Lung-distributed essence to move Qi to the six Fu organs. The clarity of Fu organ essence remaining in the four Zang organs means Fu organ essence combines with Heart Shen to remain in the Lung, Liver, Spleen, and Kidney. External and internal correspondence among skin, vessels, Fu, and Zang organs means excess or deficiency can cause disease; thus, Qi returns to balance. Balance implies weighing to achieve equilibrium. When balanced, the Cunkou pulse forms. Cunkou refers to the radial pulse at both wrists, specifically the Cun position. The major convergence of pulses is at the Cunkou. Diagnosing the Cunkou pulse determines life and death. This describes the normal distribution and transport of food entering the Stomach, representing the correct course of the meridians.
When drink enters the Stomach, its essence overflows and ascends to the Spleen. The Spleen disperses essence, sending it upward to the Lung. The Lung regulates water passages, descending them to the Bladder. Water essence spreads everywhere, and the five meridians run together, harmonizing with the four seasons and the Yin-Yang of the five Zang organs, measured as the norm.
"Duo" is pronounced with entering tone. The previous section discussed food; this discusses drink. Drink entering the Stomach differs from food; it overflows Stomach essence and ascends to the Spleen. The Spleen disperses Stomach essence upward to the Lung. Lung represents Heaven; Spleen represents Earth. Spleen dispersing essence raises Earth Qi, regulating water passages. Ascending to the Lung lowers Heaven Qi, descending to the Bladder. Regulated water passages allow water essence to spread everywhere and descend to the Bladder, allowing the five meridians to run together. Spreading everywhere harmonizes with Heaven's four seasons; five meridians harmonize with Human five Zang organs. Thus, harmonizing with four seasons and five Zang organs, the Yin-Yang of four seasons equals the Yin-Yang of five Zang organs, and vice versa. Yin-Yang measurement achieves unity of Heaven and Man, serving as the norm for human meridians. This describes the normal distribution and transport of drink entering the Stomach, representing the correct course of the meridians.
This section discusses abnormal panting and sweating to illustrate meridian variations; food and drink distribution illustrates meridian correctness. Knowing variations requires knowing correctness; knowing correctness reveals variations.
Taiyang Zang Qi exclusively arriving manifests as Jue cold, panting, and reverse defluxion of deficient Qi. This indicates insufficient Yin and excess Yang. Both exterior and interior should be drained, selecting lower Shu points.
Twelve meridians combine hand and foot San Yang and San Yin. Thus, the constancy and variation of San Yang and San Yin are discussed. San Yang governs the six Fu organs; Fu organs storing substances are also called Zang. Taiyang Zang Qi exclusively arriving means Yang Qi does not harmonize with Yin, resulting in exclusive dominance of Taiyang Zang Qi. Jue panting refers to lower extremity cold and upper body panting. Reverse defluxion of deficient Qi refers to panting accompanying Jue, indicating upward defluxion of deficient Qi. Jue, panting, and reverse Qi indicate true Yin insufficiency and Taiyang exclusive arrival, signifying excess Yang heat. Taiyang Qi originates from the Water Palace (Kidney) and connects to skin and hair; thus, exterior and interior should be drained. Taiyang meridian begins at Zhiyin (BL67) on the little toe; thus, lower Shu points should be selected. Shu refers to Shu points.
Yangming Zang Qi exclusively arriving signifies heavy accumulation of Yang Qi. One should drain Yang and tonify Yin, selecting lower Shu points.
"Zhong" is pronounced with level tone. Heavy accumulation means Taiyang and Shaoyang Qi both accumulate in Yangming. Thus, one should drain excess Yang and tonify deficient Yin. Yangming meridian begins at Lidui (ST45) on the second toe; thus, lower Shu points should be selected.
Shaoyang Zang Qi exclusively arriving signifies Jue Qi. Suddenly large before the Qiao vessel, select lower Shu points.
"Cu" is pronounced like "cu". Shaoyang is initial Yang, born from Jueyin. Exclusive arrival of Shaoyang means Yang Qi is not yet vigorous, representing Yin Jue Qi. Initial Yang fails to ascend, causing sudden enlargement before the Qiao vessel. Shaoyang meridian is anterior to the Yang Qiao vessel. Shaoyang begins at Qiaoyin (GB44) on the second toe; thus, lower Shu points should be selected.
Exclusive arrival of Shaoyang is the fault of One Yang.
Taiyang is Three Yang, Yangming is Two Yang, Shaoyang is One Yang. Thus, exclusive arrival of Shaoyang is the fault of One Yang. "Guo" means error. Inferring from Shaoyang, exclusive arrival of Yangming is the fault of Two Yang; exclusive arrival of Taiyang is the fault of Three Yang.
Taibin Zang pulsation requires careful examination of true Qi. Five vessel Qi is scant, Stomach Qi is unbalanced, belonging to Three Yin. Treat lower Shu points, tonify Yang and drain Yin.
Taibin Zang pulsation refers to the interaction between Foot Taibin (Spleen) and Hand Taibin (Lung) Qi. Carefully examining true Qi applies whether the disease is in the foot or hand. Lung receives all vessels; scant five vessel Qi relates to Hand Taibin. Spleen and Stomach are connected; unbalanced Stomach Qi relates to Foot Taibin. This scant and unbalanced Qi, though divided into hand and foot, belongs to Taibin, hence called Three Yin. Disease in Three Yin should be treated at lower Shu points. Yin Qi interaction leads to Yang insufficiency; thus, tonify Yang and drain Yin.
One Yang whistling exclusively is Shaoyang Jue. Yang accumulates upward, four vessels compete and expand, Qi returns to the Kidney. Treat meridians and collaterals, drain Yang and tonify Yin.
One Yang refers to Shaoyang. Shaoyang refers to San Jiao. *Ling Shu: Ben Shu Lun* states: Shaoyang belongs to the Kidney. Discussing One Yang mentions the Kidney. Exclusive whistling of One Yang means Upper Jiao Qi erupts exclusively upward. Exclusive eruption of Upper Jiao causes Lower Jiao Qi to reverse downward, hence Shaoyang Jue. Exclusive whistling of One Yang means Yang accumulates upward. Shaoyang Jue means four vessels compete and expand. Four vessels refer to Liver, Spleen, Heart, and Lung. Competition and expansion mean disharmony. Disharmony of four vessels stems from Kidney Qi failure to reach, so Qi returns to the Kidney, attributing vessel competition to Kidney deficiency. Meridians connect internally to five Zang organs; thus, treat meridians and collaterals. Drain exclusive whistling of Upper Jiao, tonify Kidney Jue of Lower Jiao; hence drain Yang and tonify Yin.
One Yin arriving is the treatment of Jueyin. True deficiency and false symptoms, worry, Jue Qi lingering and thinning, manifest as white sweat. Harmonize diet and medicine, treat lower Shu points.
One Yin refers to Jueyin. Not saying "exclusive arrival" but "arriving" implies Yin contains Yang, hence Jueyin treatment. "Zhen Xu" means true and false. "You" means worry. Judging the truth and falsity of Jueyin treatment requires careful consideration, similar to Taibin's careful examination. Jueyin is the end of meridians, reconnecting to the Lung. Lingering and thinning Jue Qi means Jueyin Qi lingers in the Liver and thins against the Lung. Thinning against the Lung manifests as white sweat.
This Jueyin treatment is not a Jueyin disease but requires harmonizing diet and medicine to treat sweat, and treating lower Shu points to consolidate Yin.
Huangdi asked: What is the image of Taiyang Zang?
Continuing from Zang Qi disharmony, detailing the inherent pulse image.
Qibo replied: The image resembles Three Yang and is floating.
Its inherent pulse image resembles Three Yang and floats externally.
Huangdi asked: What is the image of Shaoyang Zang? Qibo replied: It resembles One Yang. One Yang Zang is slippery but not solid.
Its inherent pulse image resembles the birth of One Yang, slippery but not solid. Slippery is floating tightness. Slippery but not solid indicates gradual rise of generating Yang.
Huangdi asked: What is the image of Yangming Zang? Qibo replied: It resembles large and floating.
Two Yangs combined brighten, called Yangming; thus, its inherent pulse image resembles large and floating.
Taibin Zang pulsation speaks of hidden drumming.
Huangdi asked about Three Yang Zang images, and Qibo replied with Three Yin. The pulse image of Taibin Zang pulsation is the mutual stimulation of Heaven and Earth, Spleen and Lung Qi, described as hidden drumming. Hidden drumming implies rising from below to above, from Earth to Heaven.
Er Yin pulsating to the Kidney is sunken and not floating.
Er Yin pulsation is Heart-Kidney interaction. The pulse image of Heart-Kidney interaction pulsates to the Kidney, sunken and not floating. Sunken and not floating implies descending from above to below, from Heart to Kidney, meaning Shaoyang Jue and Qi returning to the Kidney. Er Yin Jue pulsation is omitted because it involves Jueyin treatment.
This shares the same meaning as the previous section. Exclusive Zang Qi illustrates meridian variations. Zang Xiang ontology illustrates meridian correctness. Knowing variations requires knowing correctness; knowing correctness enhances understanding of variations.