凡治法皆以正门为主，枝门旁考之。假如心痛门为正门，其下卒心痛、胎前心痛、产后
心痛等枝门，皆以心痛正门治法为主，其卒痛、胎前、产后则旁考以佐之也。
凡门分上下者，其上皆《内经》之元法，其下皆后贤之续法，如穴法门上、穴法门下是
也。标之上下亦然。如针灸上皆《内经》元法，针灸下皆后贤续法是也。
凡所类之方，皆先贤名方。今号其名，但号所编之人，且如王海藏所编之方有仲景方，
有《千金》方，有《易简》方，并种种名方，今但号海藏之名，实不及仲景并《千金》《易
简》等方也。
凡所类之方，独东垣、海藏、罗谦甫、丹溪以扶护元气为主，可纯根据元方，其余诸方多
是攻邪之剂。善用之者，必详其人虚实，灼见其实者，可根据元方。若兼虚者，气虚必以四君
子相兼用之，或各半作复方用之；血虚必以四物汤兼用之，或各半作复方用之，庶不夭人长
命也。
凡言运气，皆谓一岁之中长幼之病多相似者，俗谓之天行时气是也。
凡所载药方，在本条者宜考本条，其有病在本条而方见别条者，详载目录，以便检阅。
又有方名而无方药者，另立补遗，以备参考。
凡伤寒药方，六经自相为用，不必另立别条。
〔《素》〕阴阳者，天地之道也，万物之纲纪，变化之父母，生杀之本始，神明之府也。
治病必求于本。积阳为天，积阴为地，阴静阳躁，阳生阴长，阳杀阴藏，阳化气，阴成形。
（《阴阳应象论》）
清阳为天，浊阴为地。地气上为云，天气下为雨；雨出地气，云出天气。故清阳出上窍
，浊阴出下窍；清阳发腠理，浊阴走五脏；清阳实四肢，浊阴归六腑。水为阴，火为阳。阳
为气，阴为味。味归形，形归气，气归精，精归化。精食气，形食味，化生精，气生形。味
伤形，气伤精，精化为气，气伤于味。阴味出下窍，阳气出上窍。（同上）
天食人以五气，地食人以五味，五气入鼻，藏于心肺，上使五色修明，音声能彰。五味
入口，藏于肠胃，味有所藏，以养五气，气和而生，津液相成，神乃自生。（《六节脏象论》）
〔《灵》〕人受气于谷，谷入于胃，以传与肺，五脏六腑，皆以受气，其清者为荣，浊者
为卫。荣在脉中，卫在脉外。荣周不休，五十而复大会，阴阳相贯，如环无端（《荣卫生会
篇》）。其浮气之不循经者为卫气，其精气之行于经者为荣气。（《卫气篇》）
〔《素》〕荣者，水谷之精气也，和调于五脏，洒陈于六腑，乃能入于脉也，故循脉上下
，贯五脏，络六腑也。卫者，水谷之悍气也，其气 疾滑利，不能入于脉也，故循皮肤之中
，分肉之间，熏于肓膜，散于胸腹。（《痹论》）
〔《灵》〕五谷入于胃也，其糟粕、津液、宗气，分为三隧，故宗气积于胸中，出于喉咙
，以贯心脉而行呼吸焉。荣气者，泌其津液，注之于脉，化以为血，以荣四末，内注五脏六
腑，以应刻数焉。卫气者，出其悍气之 疾，而先行于四末分肉皮肤之间而不休者也。昼行
于阳，夜行于阴，常从足少阴之分间，行于五脏六腑。（《邪客篇》）
帝曰∶荣卫之行奈何？岐伯曰∶谷始入于胃，其精微者，先出于胃之两焦，以溉五脏，
别出两行荣卫之道。其大气之抟而不行者，积于胸中，名曰气海。出于肺，循喉咽，故呼则
出，吸则入。天地之精气，其大数常出三入一，故谷不入，半日则气衰，一日则气少矣。（《五味篇》）
〔丹溪〕《天地属金说》∶邵子曰∶天根据地，地附天，天地自相根据附。《内经》曰∶大气
举地。夫自清浊肇分，天以气运于外而摄水，地以形居于中而浮于水者也。是气也，即天之
谓也，自其无极者观之，故曰大气至清、至刚、至健，属乎金者也。非至刚不能摄其水，非
至健不能营运不息以举地之重，非至清其刚健不能长久上古而不老。或曰∶子以天气为属金
，固《周易》乾卦取象之义，何至遂以属金言之乎？善言天者，必有证于人；善言大者，必
取譬于小，愿明以告我。曰∶天生万物，人为贵。人形象天，可以取譬。肺主气，外应皮毛
，《内经》谓阳为外卫，非外皮毛乎？此天之象也。其包裹骨肉脏腑于其中，此地之象也。
血行于皮里肉腠，昼夜周流无端，此水之象也。合三者而观，非水浮地，天摄水，地悬于中
乎？圣人作《易》，取金为天气之象，厥有旨焉。
〔刘河间〕说∶脉者，血气之先，斯论得之矣。人身之脉，血气之所为，而不知所以周流不
息者，正干道干干之意也，亦犹理之寓乎气，所以为血气之先，先之一字，厥有旨焉。
〔《灵》〕黄帝曰∶愿闻卫气之行，出入之合何如？伯高曰∶岁有十二月，日有十二辰，
子午为经，卯酉为纬。周天二十八宿，而一面七星，四七二十八宿，房昴为纬，虚张为经。
是故房至毕为阳，昴至尾为阴。阳主昼，阴主夜，故卫气之行，一日一夜五十周于身。昼日
行于阳二十五周，夜行于阴二十五周，周行五脏是故平旦阴尽，阳气出于目，目张则气上行
于头，循项下足太阳，循背下至小指之端。其散者，别于目锐 ，下手太阳，下至手小指之
间外侧。其散者，别于目锐 ，下足少阳，注小指次指之间。以上（“以上”二字，衍文也
，其下当有“其散者”三字）。循手少阳之分侧，下至小指之间。别者以上（“以上”二字衍
文也）。至耳前，合于颔脉，注足阳明，以下行至 上，入五指之间。其散者，从耳下下
手阳明，入于大指之间，入掌中。其至于足也，入足心，出内踝，下（“下”当作“上”）行
阴分，复合于目，故为一周。是故日行一舍，人气行于身一周与十分身之八；日行二舍，人
气行三周于身与十分身之六；日行三舍，人气行于身五周与十分身之四；日行四舍，人气行
于身七周与十分身之二；日行五舍，人气行于身九周；日行六舍，人气行于身十周与十分身
之八；日行七舍，人气行于身十二周在身（“在身”二字，衍文也）与十分身之六；日行十四
舍，人气二十五周于身有奇分与十分身之四；阳尽于阴，阴受气矣。其始入于阴，常从足少
阴注于肾，肾注于心，心注于肺，肺注于肝，肝注于脾，脾复注于肾为周。是故夜行一舍，
人气行于阴脏一周与十分脏之八，亦如行阳之二十五周而复合于目。阴阳一日一夜，合有奇
分十分身之四，与十分藏之二，是故人之所以卧起之时有早晏者，奇分之不尽故也。（《卫
气行篇》）
上卫气之行，昼行阳则目张而寤，夜行阴则目瞑而寐。谨按∶此节言平旦阳气之出目而
下行于手足三阳也，皆一时分道并注，非有先后次第也。此经篇末言，水下一刻，人气在太
阳；水下二刻，人气在少阳；水下三刻，人气在阳明；水下四刻，人气在阴分者，则是先下
太阳究竟，然后下少阳，候少阳究竟，然后下阳明，候阳明究竟，方上行阴分，大与此节矛
盾，盖衍文也。
〔《素》〕阳气者，一日而主外。平旦人气生，日中而阳气隆，日西而阳气已虚，气门乃
闭，是故暮而收拒，无扰筋骨，无见雾露，反此三时，形乃困薄。（《生气通天论》）
〔《灵》〕卫气行于阴二十五度，行于阳二十五度，分为昼夜，故气至阳而起，至阴而止
。故曰∶日中而阳陇为重阳，夜半而阴陇为重阴，故太阴主内，太阳主外，各行二十五度，
分为昼夜，夜半为阴陇，夜半后而为阴衰，平旦阴尽，而阳受气矣。日中为阳陇，日西而阳
衰，日入阳尽，而阴受气矣。夜半而大会，万民皆卧，命曰合阴。平旦阴尽而阳受气。如是
无已，与天地同纪。（《荣卫生会篇》）
黄帝曰∶余愿闻五十荣，奈何？岐伯答曰∶天周二十八宿，宿三十六分。人气行一周（“
人气行一周”之下当有“与十分身之八”六字）。千八分，“千八分”之上当有“宿”字，下
当有“人气行五十周下体”八字。盖天周二十八宿，宿三十六分，人气行一周于身与十分身
之八，宿三百六十分，人气行一十八周于身，宿千八分，人气行五十周于身也）。日行二十
八宿。人经脉上下左右前后二十八脉，周身十六丈二尺，以应二十八宿，漏水下百刻以分昼
夜。故人一呼脉再动，气行三寸，一吸脉亦再动，气行三寸，呼吸定息，气行六寸，十息气
行六尺，日行二分，“日行二分”之上，当有“二十七息气行一丈六尺二寸”十二字）。二百
七十息，气行十六丈二尺。气行交通于中，一周于身，下水二刻，日行二十五分，（“二十五
分”当作“二十分”）。五百四十息，气行再周于身，下水四刻，日行四十分。二千七百息
，气行十周于身，下水二十刻，日行五宿二十分。一万三千五百息，气行五十荣于身，水下
百刻，日行二十八宿，漏水皆尽，脉终矣。所谓交通者，并行一数也，故五十荣备，得尽天
地之寿矣，凡行八百一十丈也（《五十荣篇》）。黄帝曰∶荣气之道，内谷为宝。谷入于胃，
乃传之肺，流溢于中，布散于外，精专者行于经隧，常荣无已，终而复始，是谓天地之纪。
故气从太阴出，注手阳明，上行注足阳明，下行注足跗上，注大指间，与太阴合。上行抵髀
，从脾注心中，循手少阴出腋下臂，注小指，合手太阳，上行乘腋出 内，注目内 ，
上巅下项，合足太阳，循脊下尻，下行注小指之端，循足心，注足少阴，上行注肾，从肾注
心外，散于胸中。循心主脉，出腋下臂，出两筋之间，入掌中，出中指之端，还注小指次指
之端，合手少阳，上行注膻中，散于三焦。从三焦注胆，出胁，注足少阳，下行至跗上，复
从跗至大指间，合足厥阴上行至肝，从肝上注肺，上循喉咙，入颃颡之窍，究于畜门。其支
别者，上额循巅，下项中，循脊入 骨，是督脉也。络阴器，上过毛中，入脐中，上循腹里
，入缺盆，下注肺中，复出太阴，此荣气之所行也，逆顺之常也（《荣气篇》。颃，苦琅切
。颡，酥朗切，额也。东垣云∶十二经一脉也，略为十二分而已）。
肺手太阴之脉，起于中焦，下络大肠，还循胃口。上膈属肺，从肺系横出腋下，下循
内（肩下臂上，通名曰 ）。行少阴心主之前（ 内廉凡有三脉，太阴居前，少阴居后，厥
阴居中也），下肘中（臂上 下接处曰肘）。循臂内上骨下廉（ 下掌上名曰臂。臂有二骨，今
太阴脉循臂上骨之下廉也），入寸口（掌后陷中动脉，太渊穴也。寸口中动脉，经渠穴也），
上鱼循鱼际（鱼际穴也，散脉中是），出大指之端（少商穴也）。其支者从腕后直出次指内廉，
出其端。
大肠手阳明之脉，起于大指次指之端（商阳穴也），循指上廉（指上廉本节前陷中二间穴
，本节后陷中三间穴也），出合谷两骨间（合谷穴也），上入两筋之中（阳溪穴也），循臂上廉
，入肘外廉（曲池穴也），上 外前廉，上肩出 骨之前廉，上出于柱骨之会上，下入缺
盆，络肺，下膈，属大肠。其支者，从缺盆上颈贯颊，入下齿中，还出挟口，交人中，左之
右，右之左，上挟鼻孔。
胃足阳明之脉，起于鼻之交 中，旁约太阳之脉，下循鼻外，入上齿中，还出挟口
，环唇下交承浆，却循颐后下廉，出大迎，循颊车，上耳前，过客主人，循发际，至额颅。
其支者，从大迎前下人迎，循喉咙，入缺盆，下膈属胃，络脾。其直者，从缺盆下乳内廉，
下挟脐，入气街中。其支者，起于胃口，下循腹里，下至气街中而合以下髀关，抵伏兔，下
膝膑中（腿下胫上接处曰膝），下循胫外廉（谓胫骨之外廉也。其外廉下膝三寸，三里穴也。
又下三寸，巨虚上廉也。又下三寸，巨虚下廉也。直下至腕中，解溪穴也），下足跗（冲阳穴
也。足面曰跗，跗上陷中动脉是也。凡足跗直下大指之间皆有动脉，其大指之间，足少阳脉
也；上入指本节后间动脉，足厥阴脉也；上跗上动脉，足阳明脉也。《针经·终始篇》云∶
阳明在上，厥阴在中，少阳在下者是也。凡言间，皆谓两指中间也），入中指内间（中指内间
本节后陷中，陷谷穴也。本节前陷中，内庭穴也。大指次指之端，厉兑穴也），其支者，下
廉三寸而别，下入中指外间。其支者，别跗上，入大指间出其端。
脾足太阴之脉，起于大指之端（隐白穴也，在大指端内侧），循指内侧白肉际（大指内侧
，本节后大都穴也），过核骨后（核骨下，太白穴也。核骨在足大指本节后约二寸，内踝骨前
约三寸，如枣核横于足内侧赤白肉际者是也。窦太师指为孤拐骨者，非是也），上内踝前廉（
内踝下前陷中，商丘穴也），上 内循胫骨后交，出厥阴之前，上膝股内前廉（膝辅骨下陷中
，阴陵泉穴也），入腹，属脾，络胃，上膈，挟咽，连舌本，散舌下。其支者复从胃别上膈
注心中。
心手少阴之脉，起于心中，出属心系，下膈络小肠。其支者从心系上挟咽，系目系。其
凡是治疗方法都以正门为主，旁支门类作为参考。假如以心痛门为正门，其下属的卒心痛、胎前心痛、产后心痛等旁支门类，都以治疗心痛的“正门”治法为主，而针对突发疼痛、产前、产后的情况则参考旁支门类以作辅助。
凡是门类分为上、下两部分的，上面的部分都是《黄帝内经》中的原始法则，下面的部分都是后世贤人的补充法则，例如穴法门的上部和下部就是这样。标部的上、下也是如此。例如针灸上部都是《黄帝内经》的原始法则，针灸下部都是后世贤人的补充法则。
凡是分类收录的方剂，都是先贤的名方。现在只列出名称，但只标注编纂者的名字。例如王海藏所编纂的方剂中，有张仲景的方子，有《千金方》的方子，有《易简方》的方子，以及各种各样的名方，现在只标注王海藏的名字，实际上并没有涵盖张仲景以及《千金方》《易简方》等所有的方子。
凡是分类收录的方剂，唯独李东垣、王海藏、罗谦甫、朱丹溪是以扶持和保护元气为主，可以完全依据原始方剂；其余诸方的大多是属于攻伐邪气的药剂。善于使用的人，必须详细考察病人的虚实状况，清楚地看到病人确实属于实证，才可以依据原始方剂。如果兼有虚证，气虚的一定要配合四君子汤一起使用，或者各取一半组成复方使用；血虚的一定要配合四物汤一起使用，或者各取一半组成复方使用，这样才不会折损人的寿命。
凡是提到运气学说，都是指一年之中老少之病多相似的情况，俗称天行时气。
凡是记载的药方，在本条目的应当查阅本条目，如果有病证在本条目而方剂出现在别条目的，在目录中详细记载，以便查阅。
又有只有方名而没有方药的，另外设立补遗部分，以备参考。
凡是伤寒病的药方，六经之间相互为用，不必另外设立别条。
〔《素问》〕阴阳，是天地运行的规律，万物的纲纪，变化的根源，生杀的根本，神明所在的府库。治病必须探求根本。阳气积聚形成天，阴气积聚形成地，阴气宁静，阳气躁动，阳气生长则阴气随之长养，阳气肃杀则阴气随之闭藏，阳气化生为气，阴气凝聚成形。清阳上升为天，浊阴下降为地。地气上升成为云，天气下降成为雨；雨源于地气，云源于天气。所以清阳出于上窍（眼、耳、鼻、口），浊阴出于下窍（前阴、后阴）；清阳发散于腠理（皮肤纹理及汗孔），浊阴走注于五脏；清阳充实于四肢，浊阴归入六腑。水属于阴，火属于阳。阳表现为气，阴表现为味。味滋养形体，形体依赖气，气转化为精，精转化为气化功能。精消耗气，形体消耗味，气化功能产生精，气生成形体。味道过度会损伤形体，气过度会损伤精，精转化为气，气会被味道所伤。阴味的物质从下窍排出，阳气的物质从上窍排出。（出自《阴阳应象大论》）
天通过五气供养人，地通过五味供养人，五气从鼻子吸入，储藏在心肺，向上使面色光泽明亮，声音洪亮清晰。五味进入口中，储藏于肠胃，味道有所储藏，用来滋养五气，五气调和则生命产生，津液由此生成，神气自然产生。（出自《六节脏象论》）
〔《灵枢》〕人从食物中摄取精气，食物进入胃，传导给肺，五脏六腑都从中获得精气，其中清纯的部分成为营气，浑浊的部分成为卫气。营气在脉管中运行，卫气在脉管外运行。营气周流不息，每五十周次与卫气大会一次，阴阳经脉相互贯通，像圆环一样没有端点（出自《营卫生会篇》）。那些浮散不循常道运行的气称为卫气，在经脉中运行的精气称为营气。（出自《卫气篇》）
〔《素问》〕营气，是水谷的精微精气，能调和于五脏，散布于六腑，然后才能进入脉管，所以沿着经脉上下运行，贯穿五脏，联络六腑。卫气，是水谷的悍烈之气，其气运行迅速滑利，不能进入脉管，所以沿着皮肤之中，肌肉间隙运行，熏蒸于肓膜，散布于胸腹。（出自《痹论》）
〔《灵枢〕五谷进入胃后，其糟粕、津液、宗气分为三条通道，所以宗气积聚在胸中，出于喉咙，贯通心脉而行呼吸。营气，分泌其津液，注入脉中，化生为血液，以营养四肢末端，向内灌注五脏六腑，以对应刻漏的时间变化。卫气，出于其悍烈之气，运行迅速，先行于四肢、肌肉和皮肤之间而不停止。白天运行于阳分，夜晚运行于阴分，经常从足少阴肾经的分野间，运行于五脏六腑。（出自《邪客篇》）
黄帝说：营卫的运行是怎样的？岐伯说：食物刚进入胃，其中的精微物质，先从胃的两焦分出，以灌溉五脏，分别出两条运行营气和卫气的道路。其中大气聚集而不单独运行的，积聚在胸中，名叫气海。出于肺，沿着喉咽，所以呼气时外出，吸气时进入。天地精气的大致比例通常是出三入一，所以如果谷物不进，半天就会气衰，一天就会气少。（出自《五味篇》）
〔朱丹溪〕《天地属金说》：邵雍说：天依托地，地依附天，天地互相依托。《内经》说：大气托举大地。自从清浊分开以来，天以气在外运转并摄持水，地以形在中居住并浮于水上。这种气，就是天的称谓，从无极的角度来看，所以说大气至清、至刚、至健，属于金。不是至刚就不能摄持水，不是至健就不能营运不息以托举大地的重量，不是至清其刚健就不能长久保持上古状态而不衰老。有人说：您认为天气属于金，这固然是《周易》乾卦取象的意义，为什么一定要说是属金呢？善于谈论天的人，一定能在人身上找到证据；善于谈论大道理的人，一定以小事物作比喻，希望您明白地告诉我。回答说：天生万物，人以最尊贵。人的形象像天，可以作比喻。肺主气，外应皮毛，《内经》说阳是外卫，不就是外面的皮毛吗？这是天的象。包裹骨肉脏腑在其中，这是地的象。血在皮里肉腠之间运行，昼夜周流无端，这是水的象。综合这三者观察，不就是水浮着地，天摄持水，地悬挂在中间吗？圣人创作《易经》，取金作为天气的象，是有深意的。
〔刘完素〕说：脉是血气的前导，这个论述是正确的。人身上的脉，是血气形成的，而不知道它之所以周流不息的原因，正是干道运行的意思，也就像理寓于气中，所以成为血气的前导，“先”这个字，是有深意的。
〔《灵枢》〕黄帝说：我想听听卫气的运行，出入的汇合是怎样的？伯高说：一年有十二月，一天有十二时辰，子午是经线，卯酉是纬线。周天二十八宿，每一面七星，四七共二十八宿，房宿和昴宿是纬线，虚宿和张宿是经线。所以从房宿到毕宿为阳，从昴宿到尾宿为阴。阳主昼，阴主夜，所以卫气的运行，一天一夜在身体里循环五十周。白天运行于阳分二十五周，夜晚运行于阴分二十五周，循环运行于五脏。所以平旦时阴气尽，阳气出于眼睛，眼睛睁开则气上行于头，沿着颈部下行至足太阳膀胱经，沿着背部下行至小趾尖端。其分散的部分，从目内眦别出，下行手太阳小肠经，下行至手小指外侧。其分散的部分，从目内眦别出，下行足少阳胆经，注入小趾和第二趾之间。以上（“以上”二字是衍文，下面应当有“其散者”三字）。沿着手少阳三焦经的分侧，下行至小趾之间。别出的部分以上（“以上”二字是衍文）。到达耳前，汇合于颔脉，注入足阳明胃经，下行至...进入五指之间。其分散的部分，从耳下下行手阳明大肠经，进入大拇指之间，进入手掌中。其至于足部，进入足心，出内踝，上行（“下”当作“上”）行于阴分，又汇合于眼睛，所以为一周。所以太阳运行一舍，人气在身体运行一周加上十分身之八；太阳运行二舍，人气在身体运行三周加上十分身之六；太阳运行三舍，人气在身体运行五周加上十分身之四；太阳运行四舍，人气在身体运行七周加上十分身之二；太阳运行五舍，人气在身体运行九周；太阳运行六舍，人气在身体运行十周加上十分身之八；太阳运行七舍，人气在身体运行十二周（“在身”二字是衍文）加上十分身之六；太阳运行十四舍，人气在身体运行二十五周有余加上十分身之四；阳气尽于阴分，阴分接受气。其开始进入阴分，通常从足少阴肾经注入肾脏，肾注入心，心注入肺，肺注入肝，肝注入脾，脾再注入肾为一周。所以夜晚太阳运行一舍，人气在阴脏运行一周加上十分脏之八，也像运行于阳分的二十五周那样再次汇合于眼睛。阴阳一日一夜，合计有余数十分身之四，与十分脏之二，所以人们睡觉起床的时间有早晚不同，是因为余数不尽的缘故。（出自《卫气行篇》）
上述卫气的运行，白天运行于阳分则眼睛睁开而清醒，夜晚运行于阴分则眼睛闭合而睡眠。谨按：这一节讲的是平旦阳气出于眼睛而下行于手足三阳经，都是一时分道并注，没有先后次第。此经篇末说，水下漏一刻，人气在太阳经；水下漏二刻，人气在少阳经；水下漏三刻，人气在阳明经；水下漏四刻，人气在阴分，则是先下行太阳经到底，然后下行少阳经，等到少阳经到底，然后下行阳明经，等到阳明经到底，才上行于阴分，这与这一节矛盾，大概是衍文。
〔《素问》〕阳气，一天之中主要主管外部。平旦人气生发，日中阳气隆盛，日西阳气已虚，气门关闭，所以傍晚要收敛拒邪，不要扰动筋骨，不要接触雾露，违背这三个时辰的规律，形体就会困乏薄弱。（出自《生气通天论》）
〔《灵枢》〕卫气运行于阴分二十五度，运行于阳分二十五度，分为昼夜，所以气到达阳分就醒来，到达阴分就停止。所以说：日中阳气隆盛为重阳，夜半阴气隆盛为重阴，所以太阴主内，太阳主外，各运行二十五度，分为昼夜，夜半为阴气隆盛，夜半过后阴气衰退，平旦阴气尽，阳气受气。日中为阳气隆盛，日西阳气衰退，日入阳气尽，阴气受气。夜半大会，万民都躺下睡觉，名叫合阴。平旦阴气尽而阳气受气。如此不已，与天地同规律。（出自《营卫生会篇》）
黄帝说：我想知道五十营是怎么回事？岐伯回答说：天周二十八宿，每宿三十六分。人气运行一周（“人气行一周”之下应当有“与十分身之八”六字）。千八分（“千八分”之上应当有“宿”字，之下应当有“人气行五十周下体”八字。盖天周二十八宿，每宿三十六分，人气运行一周于身加上十分身之八，宿三百六十分，人气运行一十八周于身，宿千八分，人气运行五十周于身也）。太阳运行二十八宿。人的经脉上下左右前后共二十八脉，周身十六丈二尺，以对应二十八宿，漏水下百刻来分昼夜。所以人一呼脉跳动两次，气行三寸，一吸脉也跳动两次，气行三寸，呼吸定息，气行六寸，十息气行六尺，太阳运行二分（“日行二分”之上，应当有“二十七息气行一丈六尺二寸”十二字）。二百七十息，气行十六丈二尺。气在体内交通运行，一周于身，水下漏二刻，太阳运行二十五分（“二十五分”当作“二十分”）。五百四十息，气行再周于身，水下漏四刻，太阳运行四十分。二千七百息，气行十周于身，水下漏二十刻，太阳运行五宿二十分。一万三千五百息，气行五十营于身，水下漏百刻，太阳运行二十八宿，漏水皆尽，脉终了。所谓交通，是并行一数，所以五十营完备，得以享尽天年，总共行走八百一十丈（出自《五十营篇》）。黄帝说：营气的运行之道，以内谷为宝。谷入于胃，乃传导给肺，流溢于中，布散于外，精专的部分运行于经隧，常荣无已，终而复始，这叫天地之纪。所以气从太阴肺经出，注入手阳明大肠经，上行注入足阳明胃经，下行注入足背，注入大拇指间，与太阴经相合。上行抵大腿，从脾注入心中，沿着手少阴心经出腋下臂，注入小指，合手太阳小肠经，上行乘腋出...内，注目内眦，上巅顶下项，合足太阳膀胱经，沿着脊背下尻，下行注入小趾尖端，沿着足心，注入足少阴肾经，上行注入肾，从肾注入心外，散布于胸中。沿着心主包络脉，出腋下臂，出两筋之间，入掌中，出中指尖端，还注小指第二趾尖端，合手少阳三焦经，上行注入膻中，散布于三焦。从三焦注入胆，出胁，注入足少阳胆经，下行至足背，又从足背至大拇指间，合足厥阴肝经上行至肝，从肝上注肺，上循喉咙，入颃颡之窍，究于畜门。其分支者，上额循巅顶，下项中，沿着脊骨入...骨，这是督脉。络阴器，上过毛中，入脐中，上循腹里，入缺盆，下注肺中，复出太阴，这是营气所行的路径，逆顺的常规（出自《营气篇》。颃，苦琅切。颡，酥朗切，额也。东垣说：十二经一脉也，略为十二分而已）。
肺手太阴肺经，起于中焦，向下络大肠，回绕沿着胃口。上膈属肺，从肺系横出腋下，下循...内（肩下臂上，通名曰...）。行少阴心主之前（...内廉凡有三脉，太阴居前，少阴居后，厥阴居中也），下肘中（臂上...下接处曰肘）。循臂内上骨下廉（...下掌上名曰臂。臂有二骨，今太阴脉循臂上骨之下廉也），入寸口（掌后陷中动脉，太渊穴也。寸口中动脉，经渠穴也），上鱼循鱼际（鱼际穴也，散脉中是），出大拇指尖端（少商穴也）。其支者从腕后直出食指内侧，出其端。
大肠手阳明大肠经，起于食指尖端（商阳穴也），循指上廉（指上廉本节前陷中二间穴，本节后陷中三间穴也），出合谷两骨间（合谷穴也），上入两筋之中（阳溪穴也），循臂上廉，入肘外廉（曲池穴也），上...外前廉，上肩出...骨之前廉，上出于柱骨之会上，下入缺盆，络肺，下膈，属大肠。其支者，从缺盆上颈贯颊，入下齿中，还出挟口，交人中，左之右，右之左，上挟鼻孔。
胃足阳明胃经，起于鼻之交...中，旁约太阳之脉，下循鼻外，入上齿中，还出挟口，环唇下交承浆，却循颐后下廉，出大迎，循颊车，上耳前，过客主人，循发际，至额颅。其支者，从大迎前下人迎，循喉咙，入缺盆，下膈属胃，络脾。其直者，从缺盆下乳内廉，下挟脐，入气街中。其支者，起于胃口，下循腹里，下至气街中而合以下髀关，抵伏兔，下膝膑中（腿下胫上接处曰膝），下循胫外廉（谓胫骨之外廉也。其外廉下膝三寸，三里穴也。又下三寸，巨虚上廉也。又下三寸，巨虚下廉也。直下至腕中，解溪穴也），下足跗（冲阳穴也。足面曰跗，跗上陷中动脉是也。凡足跗直下大拇指之间皆有动脉，其大拇指之间，足少阳脉也；上入指本节后间动脉，足厥阴脉也；上跗上动脉，足阳明脉也。《针经·终始篇》云：阳明在上，厥阴在中，少阳在下者是也。凡言间，皆谓两指中间也），入中指内间（中指内间本节后陷中，陷谷穴也。本节前陷中，内庭穴也。大拇指食指尖端，厉兑穴也），其支者，下廉三寸而别，下入中指外间。其支者，别跗上，入大拇指间出其端。
脾足太阴脾经，起于大拇指尖端（隐白穴也，在大拇指端内侧），循指内侧白肉际（大拇指内侧，本节后大都穴也），过核骨后（核骨下，太白穴也。核骨在足大拇指本节后约二寸，内踝骨前约三寸，如枣核横于足内侧赤白肉际者是也。窦太师指为孤拐骨者，非是也），上内踝前廉（内踝下前陷中，商丘穴也），上...内循胫骨后交，出厥阴之前，上膝股内前廉（膝辅骨下陷中，阴陵泉穴也），入腹，属脾，络胃，上膈，挟咽，连舌本，散舌下。其支者复从胃别上膈注心中。
心手少阴心经，起于心中，出属心系，下膈络小肠。其支者从心系上挟咽，系目系。其
All treatment methods take the main category as the primary focus, with subsidiary categories serving as references. For instance, if the Heart Pain category is the main category, its subsidiary categories such as Sudden Heart Pain, Pre-natal Heart Pain, and Post-natal Heart Pain all primarily follow the treatment methods of the main Heart Pain category, while sudden pain, pre-natal, and post-natal conditions are consulted from the subsidiary categories for assistance.
For categories divided into upper and lower parts, the upper part consists of the original methods from the Huangdi Neijing (Yellow Emperor's Inner Canon), while the lower part comprises supplementary methods by later sages, such as the upper and lower sections of the Acupoint Category. The same applies to the Marked Upper and Lower sections. For example, the Upper Acupuncture section contains the original methods from the Huangdi Neijing, while the Lower Acupuncture section contains supplementary methods by later sages.
All classified prescriptions are famous formulas from former sages. Currently, only their names are listed, attributed solely to the compiler. For instance, the formulas compiled by Wang Haicang include those of Zhang Zhongjing, the Qianjin Fang (Thousand Gold Formulas), the Yijian Fang (Simple Formulas), and various other famous formulas. However, they are currently only attributed to Wang Haicang, which does not fully cover the contributions of Zhang Zhongjing or the Qianjin Fang and Yijian Fang.
Among the classified prescriptions, those by Li Dongyuan, Wang Haicang, Luo Qianfu, and Zhu Danxi focus primarily on supporting and protecting Yuan Qi (Primal Qi). These can be used purely according to the original formulas. Most other prescriptions are agents that attack pathogens. Those who use them skillfully must carefully examine the patient’s deficiency or excess. If the condition is clearly excess, the original formula may be followed. If there is a concurrent deficiency, Qi deficiency must be combined with Sizijunzi Tang (Four Gentlemen Decoction), either used concurrently or in half-doses as a compound formula; Blood deficiency must be combined with Siwu Tang (Four Substances Decoction), similarly used concurrently or in half-doses as a compound formula, so as not to shorten the patient's lifespan.
References to Yunqi (Luck and Qi) refer to the phenomenon where illnesses among people of all ages in a year are often similar, commonly known as Tianxing Shiqi (Epidemic Seasonal Qi).
For recorded prescriptions, those relevant to the current section should be consulted within that section. If a disease is described in one section but the prescription appears in another, it is detailed in the table of contents for easy reference.
Prescriptions that have names but no ingredients are listed separately in an Appendix for reference.
For Shanghan (Cold Damage) prescriptions, the Six Channels (Jingmai) interact with each other, so there is no need to establish separate sections.
[Yellow Emperor’s Inner Canon (Suwen)] Yin and Yang are the principles of Heaven and Earth, the regulations of all things, the parents of change, the origin of life and death, and the residence of divine illumination. In treating diseases, one must seek the root. Accumulated Yang forms Heaven, accumulated Yin forms Earth. Yin is quiet, Yang is active. Yang generates, Yin grows. Yang destroys, Yin stores. Yang transforms into Qi, Yin takes form. Clear Yang rises to form Heaven, turbid Yin descends to form Earth. Earth’s Qi rises to become clouds, Heaven’s Qi descends to become rain; rain originates from Earth’s Qi, clouds originate from Heaven’s Qi. Therefore, Clear Yang exits through the upper orifices (eyes, ears, nose, mouth), and turbid Yin exits through the lower orifices (urethra, anus); Clear Yang disperses into the Couli (skin texture and pores), and turbid Yin travels to the Zang organs; Clear Yang fills the four limbs, and turbid Yin returns to the Fu organs. Water belongs to Yin, Fire belongs to Yang. Yang manifests as Qi, Yin manifests as Flavor. Flavor nourishes Form, Form relies on Qi, Qi transforms into Essence, Essence transforms into Hua (metabolism/transformation). Essence consumes Qi, Form consumes Flavor, Hua generates Essence, Qi generates Form. Excessive Flavor damages Form, excessive Qi damages Essence, Essence transforms into Qi, and Qi is damaged by Flavor. Yin flavors exit through the lower orifices, Yang Qi exits through the upper orifices. (From *Da Yi Tong Bian* / *Major Discussion on the Correspondence of Yin and Yang*)
Heaven nourishes humans with Five Qi, and Earth nourishes humans with Five Flavors. Five Qi enter through the nose, store in the Heart and Lung, and above make the five colors bright and clear, and the voice resonant. Five Flavors enter the mouth, store in the intestines and stomach. Since flavors are stored, they nourish the Five Qi. When Qi is harmonious, life arises; when fluids and essence are formed together, Shen (Spirit) naturally emerges. (From *Liu Jie Zang Xiang Lun* / *Discussion on the Six Sections and Visceral Manifestations*)
[Classic of Spirit (Lingshu)] Humans receive Qi from grain. Grain enters the stomach and is transmitted to the Lung. The Five Zang and Six Fu organs all receive Qi. The pure part becomes Ying Qi (Nutritive Qi), and the turbid part becomes Wei Qi (Defensive Qi). Ying Qi circulates within the vessels, while Wei Qi circulates outside the vessels. Ying Qi circulates endlessly, meeting Wei Qi every fifty cycles. Yin and Yang meridians interconnect like a circle without beginning or end. (From *Ying Wei Sheng Hui Pian* / *Chapter on the Meeting of Ying and Wei Qi*). The floating Qi that does not follow the meridians is called Wei Qi, and the essential Qi that travels within the meridians is called Ying Qi. (From *Wei Qi Pian* / *Chapter on Wei Qi*)
[Suwen] Ying Qi is the refined essence of water and grain. It harmonizes with the Five Zang organs and spreads to the Six Fu organs, then enters the vessels. Thus, it follows the meridians up and down, penetrating the Five Zang and connecting the Six Fu. Wei Qi is the fierce Qi of water and grain. Its movement is rapid and smooth, unable to enter the vessels. Thus, it circulates within the skin, between the muscles, steams into the Huangmo (Diaphragm membrane), and scatters in the chest and abdomen. (From *Bi Lun* / *Chapter on Bi Syndrome*)
[Lingshu] When five grains enter the stomach, their dregs, fluids, and Zong Qi (Pectoral Qi) are divided into three pathways. Thus, Zong Qi accumulates in the chest, exits through the throat, penetrates the heart vessels, and governs respiration. Ying Qi secretes its fluids, injects them into the vessels, transforms them into blood, nourishes the four extremities, and internally infuses the Five Zang and Six Fu organs, corresponding to the time measured by clepsydra. Wei Qi, emerging from its fierce and rapid nature, moves first through the four extremities, muscles, and skin without rest. It travels through the Yang during the day and through the Yin at night, often passing through the divisions of Foot Shaoyin (Kidney Meridian) and circulating through the Five Zang and Six Fu. (From *Xie Ke Pian* / *Chapter on Evil Invasion*)
The Yellow Emperor asked: How do Ying and Wei circulate? Qibo replied: When food first enters the stomach, its finest essences emerge from the two Jiaos of the stomach to irrigate the Five Zang, branching out into two paths for Ying and Wei. The large Qi that gathers and does not move independently accumulates in the chest, named Qi Hai (Sea of Qi). It emerges from the Lung, follows the throat and pharynx, thus exiting upon exhalation and entering upon inhalation. The essence and Qi of Heaven and Earth generally have a ratio of three parts out to one part in. Therefore, if no grain enters, Qi declines after half a day and diminishes after a full day. (From *Wu Wei Pian* / *Chapter on Five Flavors*)
[Zhu Danxi] *Theory of Heaven and Earth Belonging to Metal*: Shao Yong said: Heaven relies on Earth, and Earth attaches to Heaven; they rely on and attach to each other. The *Neijing* states: Large Qi supports the Earth. Since the separation of clear and turbid, Heaven has moved with Qi outside to hold the water, while Earth resides with Form in the middle, floating on the water. This Qi is what is called Heaven. From the perspective of the Wuji (Ultimate Void), it is called Large Qi, extremely clear, extremely firm, and extremely vigorous, belonging to Metal. Without extreme firmness, it cannot hold the water; without extreme vigor, it cannot operate ceaselessly to support the weight of the Earth; without extreme clarity, its firmness and vigor could not endure since ancient times without aging. Some say: You consider Heavenly Qi to belong to Metal, which aligns with the imagery of the Qian Trigram in the *I Ching*, but why insist on attributing it to Metal? He who speaks well of Heaven must find evidence in humanity; he who speaks well of the great must take analogies from the small. Please explain clearly to me. I reply: Heaven creates all things, and humans are the most precious. Human form resembles Heaven, allowing for analogy. The Lung governs Qi and corresponds externally to the skin and hair. The *Neijing* states that Yang is the external guard, which is indeed the skin and hair. This is the image of Heaven. Encasing bones, flesh, and viscera within is the image of Earth. Blood circulates within the skin and muscle layers, flowing endlessly day and night, which is the image of Water. Observing these three together, is it not that Water floats the Earth, Heaven holds the Water, and Earth hangs in the middle? When the sages created the *I Ching*, they took Metal as the image of Heavenly Qi, which has profound significance.
[Liu Wansu] says: The pulse is the precursor of Blood and Qi. This theory is correct. The pulses in the human body are formed by Blood and Qi, yet we do not know why they flow incessantly. This is precisely the meaning of the continuous operation of the Dao. It is also like Reason residing within Qi, thus becoming the precursor of Blood and Qi. The word "precursor" has profound significance.
[Lingshu] The Yellow Emperor said: I wish to hear about the circulation of Wei Qi and how it enters and exits. Bogao said: There are twelve months in a year and twelve double-hours (Shichen) in a day. Zi and Wu are the meridians (longitude), Mao and You are the parallels (latitude). The celestial sphere has twenty-eight mansions (Xiu), seven per quadrant, totaling twenty-eight. Fang and Mao are the parallels, Xu and Zhang are the meridians. Therefore, from Fang to Bi is Yang, and from Mao to Wei is Yin. Yang governs the day, Yin governs the night. Thus, Wei Qi circulates fifty times around the body in one day and night. During the day, it circulates twenty-five times in the Yang; at night, it circulates twenty-five times in the Yin, traversing the Five Zang. Therefore, at dawn, Yin is exhausted, and Yang Qi emerges from the eyes. When the eyes open, Qi ascends to the head, follows the neck, descends along the Foot-Taiyang (Bladder) meridian, goes down the back, and reaches the tip of the little toe. The dispersed branches diverge from the inner canthus, descend along the Hand-Taiyang (Small Intestine) meridian, and reach the lateral side of the hand little finger. Other dispersed branches diverge from the inner canthus, descend along the Foot-Shaoyang (Gallbladder) meridian, and pour into the space between the little toe and the second toe. [Note: "Above" is a scribal error; "Other dispersed branches" should follow]. Following the lateral side of the Hand-Shaoyang (Sanjiao) meridian, it descends to the space between the little toes. Another branch [Note: "Above" is a scribal error] goes to the front of the ear, merges with the Han pulse, pours into the Foot-Yangming (Stomach) meridian, and descends to... entering the space between the five fingers. Dispersed branches go from below the ear down the Hand-Yangming (Large Intestine) meridian, enter the space between the thumb and index finger, and enter the palm. Upon reaching the foot, it enters the sole of the foot, exits the medial malleolus, and ascends [Note: "Descend" should be "Ascend"] along the Yin division, merging again with the eyes, completing one cycle. Thus, when the sun travels one mansion, human Qi circulates once around the body plus 8/10 of a cycle; when the sun travels two mansions, human Qi circulates three times plus 6/10; when the sun travels three mansions, human Qi circulates five times plus 4/10; when the sun travels four mansions, human Qi circulates seven times plus 2/10; when the sun travels five mansions, human Qi circulates nine times; when the sun travels six mansions, human Qi circulates ten times plus 8/10; when the sun travels seven mansions, human Qi circulates twelve times [Note: "In the body" is a scribal error] plus 6/10; when the sun travels fourteen mansions, human Qi circulates twenty-five times with a remainder of 4/10. Yang ends in Yin, and Yin receives Qi. Initially entering Yin, it usually flows from Foot-Shaoyin into the Kidney, from the Kidney to the Heart, from the Heart to the Lung, from the Lung to the Liver, from the Liver to the Spleen, and from the Spleen back to the Kidney, completing a cycle. Thus, when the moon travels one mansion at night, human Qi circulates once in the Yin Zang organs plus 8/10 of a cycle, just as it did in the Yang, merging again with the eyes. Yin and Yang in one day and night have remainders of 4/10 of the body and 2/10 of the Zang organs. This is why people wake and sleep at different times, due to these incomplete remainders. (From *Wei Qi Xing Pian* / *Chapter on the Circulation of Wei Qi*)
The above describes the circulation of Wei Qi: traveling in Yang during the day leads to open eyes and wakefulness; traveling in Yin at night leads to closed eyes and sleep. Commentary: This section discusses how Yang Qi emerges from the eyes at dawn and descends along the Three Yang meridians of the hand and foot simultaneously, without sequence. However, the end of this chapter states: At one ke (quarter-hour) under the clepsydra, human Qi is in Taiyang; at two ke, in Shaoyang; at three ke, in Yangming; at four ke, in the Yin division. This implies descending completely through Taiyang before Shaoyang, then Yangming, before ascending to Yin, which contradicts this section and is likely a scribal error.
[Suwen] Yang Qi mainly governs the exterior throughout the day. At dawn, human Qi generates; at noon, Yang Qi is abundant; at sunset, Yang Qi is deficient, and the Qi gates close. Therefore, in the evening, one should conserve and repel evil, not disturb the sinews and bones, and avoid mist and dew. Violating these three times causes the form to become weak and thin. (From *Sheng Qi Tong Tian Lun* / *Chapter on the Connection of Life Qi with Heaven*)
[Lingshu] Wei Qi travels twenty-five degrees in Yin and twenty-five degrees in Yang, dividing day and night. Thus, Qi rising to Yang causes waking, and reaching Yin causes stopping. It is said: Noon is heavy Yang (Chongyang), and midnight is heavy Yin (Chongyin). Therefore, Taiyin governs the interior, and Taiyang governs the exterior, each traveling twenty-five degrees, dividing day and night. Midnight is heavy Yin; after midnight, Yin declines. At dawn, Yin is exhausted, and Yang receives Qi. Noon is heavy Yang; sunset sees Yang decline. At sunset, Yang is exhausted, and Yin receives Qi. At midnight, there is a great meeting, and all people lie down, called Heyin (Union of Yin). At dawn, Yin is exhausted, and Yang receives Qi. This continues endlessly, following the rhythms of Heaven and Earth. (From *Ying Wei Sheng Hui Pian* / *Chapter on the Meeting of Ying and Wei Qi*)
The Yellow Emperor asked: I wish to hear about the Fifty Ying (Cycles). Qibo answered: The celestial sphere has twenty-eight mansions, each with thirty-six points. Human Qi circulates once around the body [Note: "Plus 8/10 of the body" should follow]. One thousand eighty points [Note: "Mansion" should precede "One thousand eighty", and "Human Qi circulates fifty times around the lower body" should follow]. The celestial sphere has twenty-eight mansions, each with thirty-six points. Human Qi circulates once around the body plus 8/10 of a cycle. Thirty-six points per mansion equals 360 points total; human Qi circulates eighteen times around the body. One thousand eighty points; human Qi circulates fifty times around the body. The sun travels twenty-eight mansions. The human body has twenty-eight meridians (upper, lower, left, right, front, back), totaling sixteen zhang and two chi, corresponding to the twenty-eight mansions. The clepsydra drips for one hundred ke to divide day and night. Thus, with each exhalation, the pulse beats twice, and Qi moves three cun; with each inhalation, the pulse beats twice, and Qi moves three cun. Between breaths, Qi moves six cun. In ten breaths, Qi moves six chi. The sun moves two fen [Note: "Twenty-seven breaths move Qi one zhang and six chi two cun" should precede "Sun moves two fen"]. In two hundred seventy breaths, Qi moves sixteen zhang and two chi. Qi circulates internally, completing one cycle around the body, with the clepsydra dropping two ke, and the sun moving twenty-five fen [Note: "Twenty-five fen" should be "Twenty fen"]. In five hundred forty breaths, Qi completes two cycles around the body, clepsydra drops four ke, sun moves forty fen. In two thousand seven hundred breaths, Qi completes ten cycles around the body, clepsydra drops twenty ke, sun moves five mansions and twenty fen. In thirteen thousand five hundred breaths, Qi completes fifty Ying cycles around the body, clepsydra drops one hundred ke, sun moves twenty-eight mansions, water runs out, and the pulse ends. "Traffic" means parallel movement of one number. Thus, when fifty Ying are complete, one can enjoy the natural lifespan, traveling a total of eight hundred ten zhang. (From *Wu Shi Ying Pian* / *Chapter on Fifty Ying*). The Yellow Emperor said: The way of Ying Qi treasures internal grain. Grain enters the stomach, is transmitted to the Lung, overflows internally, and spreads externally. The refined and concentrated part travels in the Jingmai (Vessels), constantly nourishing without end, starting and ending anew, which is the rhythm of Heaven and Earth. Thus, Qi emerges from Taiyin (Lung), pours into Hand-Yangming (Large Intestine), ascends to pour into Foot-Yangming (Stomach), descends to the foot dorsum, pours into the space between the big toes, and combines with Taiyin. Ascending to the thigh, it pours from the Spleen into the Heart, follows Hand-Shaoyin (Heart) out of the armpit and arm, pours into the little finger, combines with Hand-Taiyang (Small Intestine), ascends through the armpit, exits... internally, enters the inner canthus, ascends to the vertex, descends the neck, combines with Foot-Taiyang (Bladder), follows the spine down to the sacrum, descends to the tip of the little toe, follows the sole, pours into Foot-Shaoyin (Kidney), ascends to the Kidney, pours from the Kidney to the exterior of the Heart, scatters in the chest. Follows the Pericardium meridian, exits the armpit and arm, exits between the two tendons, enters the palm, exits the tip of the middle finger, returns to pour into the tip of the ring finger, combines with Hand-Shaoyang (Sanjiao), ascends to pour into Danzhong (Conception Vessel), scatters in the Sanjiao. From the Sanjiao, it pours into the Gallbladder, exits the hypochondrium, pours into Foot-Shaoyang (Gallbladder), descends to the foot dorsum, returns from the dorsum to the space between the big toes, combines with Foot-Jueyin (Liver), ascends to the Liver, pours from the Liver into the Lung, ascends along the throat, enters the cavity of Hangsang (Nasopharynx), and reaches the Chumen (Animal Gate/Olfactory Orifice). Its branch ascends the forehead, follows the vertex, descends the neck, follows the spine into the... bone, which is the Du Mai (Governor Vessel). It connects the genitalia, passes above the pubic hair, enters the umbilicus, ascends along the abdominal interior, enters the Clavicular Depression (Quepen), descends into the Lung, re-emerges into Taiyin. This is the path of Ying Qi, the normal order of reversal and順 (From *Ying Qi Pian*. Hang, pronounced Ku-lang. Sang, pronounced Su-lang, meaning forehead. Dongyuan said: The twelve meridians are one vessel, roughly divided into twelve parts).
The Lung Hand-Taiyin Meridian starts at the Middle Jiao, descends to connect with the Large Intestine, returns to follow the stomach opening. It ascends through the diaphragm to belong to the Lung. From the Lung system, it emerges horizontally under the axilla, descends along the... inner [Shoulder below arm above, collectively called ...]. It travels anterior to the Shaoyin Heart and Pericardium meridians [There are three meridians on the inner aspect of the arm: Taiyin is anterior, Shaoyin is posterior, Jueyin is in the middle]. It descends to the elbow [The junction of the arm above and below is called the elbow]. It follows the inner arm along the lower edge of the upper bone [The palm side of the arm is called the arm. The arm has two bones; now the Taiyin meridian follows the lower edge of the upper bone]. It enters the Cunkou [The pulsating artery in the depression behind the palm, the Taiyuan acupoint. The pulsating artery in the Cunkou is the Jingqu acupoint]. It ascends to the Thenar eminence and follows the Yuji point [Yuji acupoint, among the scattered vessels]. It exits the tip of the thumb [Shaoshang acupoint]. Its branch emerges straight from behind the wrist to the inner side of the index finger, exiting its tip.
The Large Intestine Hand-Yangming Meridian starts at the tip of the index finger [Shangyang acupoint]. It follows the upper edge of the finger [The depression before the proximal joint is Erjian acupoint; the depression after the proximal joint is Sanjian acupoint]. It emerges between the two bones of the Hegu [Hegu acupoint]. It ascends into the space between the two tendons [Yangxi acupoint]. It follows the upper edge of the arm, enters the outer edge of the elbow [Quchi acupoint]. It ascends along the anterior edge of the... outer arm, ascends the shoulder, emerges anterior to the... bone, ascends to emerge at the intersection of the vertebral bones, descends into the Quepen (Clavicular Depression), connects with the Lung, descends through the diaphragm, and belongs to the Large Intestine. Its branch ascends from the Quepen, passes through the neck and cheek, enters the lower teeth, returns to flank the mouth, crosses the Renzhong (Philtrum), crossing from left to right and right to left, ascending to flank the nostrils.
The Stomach Foot-Yangming Meridian starts at the bridge of the nose, intersecting with... in the middle, beside converging with the Taiyang meridian. It descends along the lateral side of the nose, enters the upper teeth, returns to flank the mouth, circles the lips, meets at Chengjiang, then follows the lower edge behind the jaw, emerges at Daying, follows Jiache, ascends in front of the ear, passes through Guest Master (Zan Zhu?), follows the hairline, to the frontal skull. Its branch descends from anterior to Daying to Renying, follows the throat, enters the Quepen, descends through the diaphragm to belong to the Stomach, and connects with the Spleen. Its direct branch descends from the Quepen along the inner edge of the breast, descends flanking the navel, and enters the Qichong (Air Street). Its branch starts from the stomach opening, descends along the abdominal interior, reaches the Qichong, and merges to descend to Biguan, reaches Futu, descends to the knee cap [The junction below the thigh and above the tibia is called the knee], descends along the lateral edge of the tibia [Refers to the lateral edge of the tibial bone. Three cun below the knee on the lateral edge is Zusanli acupoint. Another three cun down is Shangjuxu. Another three cun down is Xiaguxu. Straight down to the ankle is Jiexi acupoint]. It descends to the foot dorsum [Chongyang acupoint. The top of the foot is called Fu; the pulsating artery in the depression on the Fu]. Generally, there are arteries between the big toe and the next toe on the foot dorsum. Between the big toe is the Foot-Shaoyang meridian; entering the artery between the proximal joints of the toes is the Foot-Jueyin meridian; the artery on the dorsum is the Foot-Yangming meridian. The *Needle Classic · Zhongshi Pian* states: Yangming is superior, Jueyin is central, Shaoyang is inferior. "Between" generally refers to the space between two toes. It enters the space between the middle toes [The depression behind the proximal joint of the middle toe is Xangu acupoint. The depression before the proximal joint is Neiting acupoint. The tips of the big and index toes are Lidui acupoint]. Its branch diverges three cun below the lateral edge and descends into the outer space of the middle toe. Another branch diverges from the dorsum, enters the space between the big toes, and exits its tip.
The Spleen Foot-Taiyin Meridian starts at the tip of the big toe [Yinbai acupoint, on the medial side of the big toe tip]. It follows the medial white flesh margin of the toe [On the medial side of the big toe, the depression after the proximal joint is Dadao acupoint]. It passes behind the nuclear bone [Below the nuclear bone is Taibai acupoint. The nuclear bone is about two cun behind the proximal joint of the big toe, about three cun anterior to the medial malleolus, lying horizontally like a date pit on the red-white flesh margin on the medial side of the foot. Grand Tutor Dou referred to it as the 'lone crook bone', which is incorrect]. It ascends to the anterior edge of the medial malleolus [The depression anterior and inferior to the medial malleolus is Shangqiu acupoint]. It ascends... internally, follows the tibia posteriorly, intersects, emerges anterior to Jueyin, ascends to the anterior edge of the inner thigh and knee [The depression below the patella is Yinlingquan acupoint]. It enters the abdomen, belongs to the Spleen, connects with the Stomach, ascends through the diaphragm, flanks the pharynx, connects to the root of the tongue, and scatters under the tongue. Its branch diverges from the Stomach, ascends through the diaphragm, and pours into the Heart.
The Heart Hand-Shaoyin Meridian starts in the Heart, emerges to belong to the Heart System, descends through the diaphragm to connect with the Small Intestine. Its branch emerges from the Heart System, ascends to flank the pharynx, and connects to the Eye System. Its