内左右别下贯胛，挟脊，内过髀枢（窦云∶髀骨节也），循髀外，从后廉下合 中，以下贯
内（足肚曰 ），出外踝之后（昆仑穴也），循京骨（京骨穴也），至小指外侧（小指外侧本节后
陷中，束骨穴也。本节前，通谷穴也。小指端，至阴穴也）。
肾足少阴之脉，起于小指之下，斜走足心（涌泉穴也），出于然骨之下（然骨穴也，在内
踝前起大骨下陷中），循内踝之后（内踝之后，跟骨之上，陷中动脉，太溪穴也。上大陵二寸
，复溜穴也），别入跟中，以上 内，出 内廉（阴谷穴也），上股内后廉，贯脊，属肾，
络膀胱。其直者，从肾上贯肝膈，入肺中，循喉咙，侠舌本。其支者，从肺出络心，注胸中。
心主手厥阴心包络之脉，起于胸中，出属心包络，下膈，历络三焦。其支者，循胸出胁
，下腋三寸，上抵腋下，循 内行太阴少阴之间，入肘中（曲泽穴也），下臂行两筋之间（
两节之上腕三寸，间使穴也。当腕中，大陵穴也），入掌中（劳宫穴也，穴有动脉），循中指
出其端（中冲穴也）。其支者，别掌中，循小指次指出其端。
三焦手少阳之脉，起于小指次指之端（关冲穴也），上出两指之间（两指之间陷中，腋门
穴也。上两指本节后间陷中，中渚穴也）。循手表腕（阳池穴也），出臂外两骨之间（两骨之间
，上腕三寸，支沟穴也），上贯肘（天井穴也），循 外上肩，而交出足少阳之后，入缺盆
，布膻中，散络心包，下膈，循属三焦。其支者，从膻中上出缺盆，上项系耳后，直上出耳
上角，以屈下颊至 （ ，颊骨也）。其支者，从耳后入耳中，出走耳前，过客主人前
，交颊至目锐 。
胆足少阳之脉，起于目锐 ，上抵头角，下耳后循颈行手少阳之前，至肩上，却交出手
少阳之后，入缺盆。其支者，从耳后入耳中，出走耳前，至目锐 后。其支者，别锐 ，下
大迎，合手少阳抵于 ，下加颊车，下颈，合缺盆，以下胸中，贯膈，络肝，属胆，循
胁里，出气街，绕毛际，横入髀厌中。其直者，从缺盆下腋循胸，过季胁，下合髀厌中（窦
氏云∶腹下腿上节处是也）。以下循髀阳，出膝外廉，下外辅骨之前（外辅骨之前，膝之下一
寸。阳陵泉穴也，伸足取之），直下抵绝骨之端（阳辅穴也），下出外踝之前（丘墟穴也），循
足跗上入小指次指之间（小指次指之间，本节前陷中，侠溪穴也。本节后陷中，临泣穴也。
小指次指之端，窍阴穴也）。其支者，别跗上，入大指之间，循大指歧骨内出其端，还贯爪
甲，出三毛。
肝足厥阴之脉，起于大指丛毛之际（大敦穴也），上循足跗上廉（足跗上廉大指间陷中，
行间穴也。大指本节后间陷中，太冲穴也），去内踝一寸，上踝八寸，交出太阴之后（内踝前
一寸，中封穴也），上 内廉（曲泉穴也），循股阴，入毛中，过阴器，抵小腹，挟胃，属
肝，络胆，上贯膈，布胁肋，循喉咙之后，上入颃颡，连目系，上出额与督脉会于巅。其支
者，从目系下颊里，环唇内。其支者，复从肝别贯膈上注肺。（《经脉篇》）
上荣气之行，自手太阴始，至足厥阴终，一周于身也。详其一周于身，外至身体四肢，
内至五脏六腑，无不周遍，故其五十周无昼夜阴阳之殊。卫气之行则不然，昼但周阳于身体
四肢之外，不入五脏六腑之内；夜但周阴于五脏六腑之内，不出身体四肢之外，故必五十周
至平旦，方与荣大会于肺手太阴也。
黄帝曰∶脉行之逆顺奈何？岐伯曰∶手之三阴，从脏走手（手太阴从中焦注大指、次指，
手少阴从心中注手小指，手厥阴从胸中注手小指、次指，此手三阴从脏走手也）；手之三阳
，从手走头；足之三阳，从头走足；足之三阴，从足走腹。
黄帝曰∶愿闻脉度。岐伯曰∶手之六阳，从手至头，长五尺，五六三丈。手之六阴，从
手至胸中，三尺五寸，三六一丈八尺，五六三尺，合二丈一尺。足之六阳，从足上至头，八
尺，六八四丈八尺。足之六阴，从足至胸中，六尺五寸，六六三丈六尺，五六三尺，合三丈
九尺。跷脉从足至目，七尺五寸，二七一丈四尺，二五一尺，合一丈五尺。督脉任脉各四尺
五寸，二四八尺，二五一尺，合九尺。凡都合一十六丈二尺，此气之大经隧也。（《脉度篇
》）
〔《素》〕督脉者，起于少腹以下骨中央，女子入系庭孔，其孔溺孔之端也。其络循阴器
，合篡间，绕篡后，别绕臀，至少阴，与巨阳中络者合，少阴上股内后廉，贯脊属肾，与太
阳起于目内 ，上额交巅上，入络脑，还出别下项，循肩膊内挟脊抵腰中，入循膂络肾（
自“少阴股内”至“目”十七字上下必有脱简，否则古注衍文也）。其男子循茎下至篡，与
女子等。其少腹直上者，贯脐中央，上贯心，入喉，上颐，环唇，上系两目之下中央。（《
骨空论》）
上督脉始终行身之后。东垣云∶督脉者出于会阴穴，（会阴，即经文所谓篡。）根于长强穴
，上行脊里，至于巅，附足太阳膀胱之脉。膀胱者诸阳之首，兼荣卫之气系焉。督脉为附，
督者都也，能为表里上中下十二经之病焉。王注云∶自其少腹直上至两目之下中央，指任脉
之行而言，是督脉所系，由此言之，则任脉、督脉、冲脉，名异而同一体也。谓之任脉者，
女子得之任养也。谓之冲脉者，以其上气冲也。谓之督脉者，以其督领诸脉也。
任脉者，起于中极之下，以上毛际，循腹里，上关元，至咽喉，上颐循面入目。（《骨
空论》）
上任脉，始终行身之前。东垣云∶任脉起于会阴，根于曲骨，入前阴中，出腹里，过脐
上行，附足厥阴之经，为生化之元也，贯穿诸经，无所不系焉。
冲脉者，起于气街，并少阴之经，挟脐上行，至胸中而散。（《骨空论》）
〔《灵》〕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。（《五音五味篇》）
上冲脉，始终亦行身之前，挟任脉两傍。东垣云∶冲脉分为二道，起于会阴，根于气街
，为二道，入腹中央，挟脐两傍上行，附足阳明之脉，至胸中而散。一说，上至脑耳上角，
下至足内踝，络跗上。若搐如引绳之状，上下动之若一贯，诸经之脉无所不到，以其从胃脉
故也。十二经之海也，旺为生化升降之主。
黄帝曰∶跷脉安起安止，何气何荣？岐伯答曰∶跷脉者少阴之别，起于然骨之后，上内
踝之上，直上循阴股，入阴，上循胸里，入缺盆，上出人迎之前，入 ，属目内 ，合
于太阳、阳跷而上行，气并相还则为濡目，气不荣则目不合。黄帝曰∶气独行五脏，不荣六
腑，何也？岐伯答曰∶气之不得无行也，如水之流，如日月之行不休。故阴脉荣其脏，阳脉
荣其腑，如环之无端，莫知其纪，终而复始。其流溢之气，内溉脏腑，外濡腠理。黄帝曰∶
跷脉有阴阳，何脉当其数？岐伯答曰∶男子数其阳，女子数其阴，当数者为经，其不当数者
为络也。（《脉度论》。 ，音仇，面颧也。跷，渠洛切）
上跷脉，始终独言阴跷而不及阳跷者，有脱简也。当数，谓当脉度一十六丈二尺之数也
。男子以阳跷当其数，女子以阴跷当其数。
〔《难经》〕脉有奇经八脉者，不拘于十二经，何也？然，有阳维，有阴维，有阳跷，有
阴跷，有冲，有督，有任，有带之脉，凡此八脉者，皆不拘于经，故曰奇经八脉也。经有十
二，络有十五，凡二十七，气相随上下，何独不拘于经也。然圣人图说沟渠通利水道，以备
不然，天雨降下，沟渠溢满，当此之时， 霈妄行，圣人不能复图也。此络脉满溢，诸经不
能复拘也（《二十七难》）。其奇经八脉者，既不拘于十二经，皆何起何继也？然，督脉者，
起于下极之俞，并于脊里，上至风府，入属于脑。任脉者，起于中极之下，以上至毛际，循
腹里，上关元，至咽喉。冲脉者，起于气街，并足阳明之经，挟脐上行，至胸中而散也。带
脉者，起于季胁，回身一周。阳跷脉者，起于跟中，循外踝，上行入风池。阴跷脉者，亦起
于跟中，循内踝上行至咽喉，交贯冲脉。阳维、阴维者，维络于身，溢蓄不能环流灌溉诸经
者也。故阳维起于诸阳会也，阴维起于诸阴交也，比于圣人图设沟渠，沟渠满溢，流于深湖
，故圣人不能拘通也。而人脉隆盛，入于八脉，而不环周，故十二经亦不能拘之，其受邪气
，蓄则肿热，砭射之也。（《二十八难》。并，步浪切）
上督、任、跷脉，岐伯谓在十二经荣气周流度数一十六丈二尺之内，扁鹊谓奇经八脉不
拘于十二经，二说矛盾，以待贤者。又冲脉，虞庶注云∶《素问》曰冲脉并足少阴之经，《
难经》却言并足阳明之经，况少阴之经挟脐各五分，阳明之经挟脐左右各二寸，气冲又是阳
明脉气所发。如此推之，则冲脉自气街起，在阳明、少阴二经之内，挟脐上行，其理明矣。
〔《灵》〕黄帝曰∶经脉十二，而手太阴、足少阴、阳明独动不休，何也？岐伯曰∶足阳
明胃脉也。胃者五脏六腑之海，其清气上注于肺，肺气从太阴而行之，其行也以息往来，故
人一呼脉再动，一吸脉亦再动，呼吸不已，故动而不止。黄帝曰∶气之过于寸口也，上十焉
息，下八焉伏，何道从还，不知其极。岐伯曰∶气之离脏也，卒然如弓弩之发，如水之下岸
，上于鱼以反衰，其余气衰散以逆上，故其行微。黄帝曰∶足之阳明何因而动？岐伯曰∶胃
气上注于肺，其悍气上冲头者，循咽上走空窍，循眼系，入络脑，出 ，下客主人，循
牙车，合阳明，并下人迎，此胃气别走于阳明者也。故阴阳上下，其动也若一。故阳病而阳
脉小者为逆，阴病而阴脉大者为逆。故阴阳俱静俱动若引绳，相倾者病。黄帝曰∶足少阴何
因而动？岐伯曰∶冲脉者，十二经之海也，与少阴之大络，起于肾下，出于气街，循阴股内
廉，邪入 中，循胫骨内廉，并少阴之经，下入内踝之后，入足下。其别者，邪入踝，
出属跗上，入大指之间，注诸络以温足胫，此脉之常动者也。（《动 篇》。 ，苦咸
切；疑额字之误）
阳脉，人迎脉也；阴脉，寸口脉也。
经脉十二者，伏行分肉之间，深而不见。其常见者，足太阴过于外踝之上，无所隐故也
。诸脉之浮而常见者，皆络脉也。六经络手阳明、少阳之大络，起于五指间，上合肘中。饮
酒者，卫气先行皮肤，先充络脉，络脉先盛，故卫气已平，荣气乃满，而经脉大盛。脉之卒
然动者，皆邪气居之，留于本末，不动则热，不坚则陷且空，不与众同，是以知其何脉之动
也。雷公曰∶何以知经脉之与络脉异也？黄帝曰∶经脉者，常不可见也，其虚实也，以气口
知之；脉之见者，皆络脉也。雷公曰∶细子无以明其然也？黄帝曰∶诸络脉皆不能经大节之
间，必行绝道而出入，复合于皮中，其会皆见于外。故诸刺络脉者，必刺其结，上甚血者，
虽无结，急取之，以泻其邪而出其血，留之发为痹也。凡诊络脉∶脉色青，则寒且痛，赤，
则有热；胃中寒，手鱼际之络多青矣；胃中有热，鱼际络赤；其暴黑者，留久痹也；其有赤
，有黑，有青者，寒热气也；其青短者，少气也。凡刺寒热者，皆多血络，必间日而一取之
，血尽乃止，乃调其虚实。其小而短者，少气，甚者，泻之则闷，闷甚则仆不得言。闷急坐
之也。（《经脉篇》）
〔《素》〕黄帝曰∶夫络脉之见也，其五色各异。青、黄、赤、白、黑不同，其故何也？
岐伯曰∶经有常色，而络无常变也。帝曰∶经之常也何如？岐伯曰∶心赤、肺白、肝青、脾
黄、肾黑，皆亦应其经脉之色也。黄帝曰∶络之阴阳，亦应其经乎？岐伯曰∶阴络之色应其
经，阳络之色变无常，随四时而行也。寒多则凝泣，凝泣则青黑；热多则淖泽，淖泽则黄赤
，皆常色也，谓之无病。五色具见者，谓之寒热。帝曰∶善。（《经络论篇》）
〔《灵》〕经脉为里，支而横者，为络；络之别者，为孙。盛而血者，疾诛之；盛者，泻
之；虚者，饮药以补之。（《脉度篇》）
〔《素》〕目受血而能视，足受血而能步，掌受血而能握，指受血而能摄。（《五脏生成篇》）
许昌滑寿着《十四经发挥》，释经脉为曲，络脉为直；经为荣气，络为卫气，乃所以惑
乱来学也。谨按经云∶经脉十二，伏行分肉之间，深而不见；诸脉浮而常见者，皆络脉也。
又云∶诸络脉不能经大节之间，必行绝道而出入复合于皮。又云∶当数者，为经；不当数者
，为络。今《发挥》谓手太阴脉，其支从腕后出次指端交于手阳明者，为手太阴络。手阳明
脉，其支从缺盆上挟口鼻交于足阳明者，为手阳明络，凡十二经之支脉伏行分肉者，皆释为
络脉。则是络脉亦伏行分肉之间而不浮见，亦能经大节而不行绝道，亦当经脉一十六丈二尺
内之数，而非不当数也。又按经云∶足少阳之脉，起于目锐 ，上抵头角，下耳后，未尝言
（手太阳小肠经）向内、向下穿过腋下，沿肩胛骨内侧，夹着脊柱深入体内，经过髋关节（窦材说：髀骨即髋关节），沿着大腿外侧，从后缘下行，与腘窝中的合脉汇合，再向下进入小腿肚（足肚曰腨），出于外踝后方（昆仑穴），沿着京骨穴（京骨穴），到达小指外侧（小指外侧本节后凹陷处为束骨穴。本节前为通谷穴。小指端为至阴穴）。
肾足少阴之脉，起于小趾下方，斜向行走于足心（涌泉穴），出于然骨之下（然骨穴，位于内踝前大骨下的凹陷中），沿着内踝后方（内踝后方，跟骨之上，凹陷中有动脉跳动，为太溪穴。向上两寸为大陵穴，复溜穴），分支进入脚跟中，向上沿小腿内侧上行，出于小腿内侧后缘（阴谷穴），沿大腿内侧后缘上行，穿过脊柱，归属于肾，联络膀胱。其直行者，从肾向上穿过肝和膈肌，进入肺中，沿着喉咙，夹在舌根两旁。其分支者，从肺分出，联络心脏，注入胸中。
心主手厥阴心包络之脉，起于胸中，出来归属于心包络，向下穿过膈肌，依次联络上、中、下三焦。其分支者，沿着胸部出胁部，向下腋窝下三寸，向上抵达腋下，沿着上臂内侧行于手太阴肺经和手少阴心经之间，进入肘中（曲泽穴），向下沿前臂行于两筋之间（两节之上腕横纹上三寸为间使穴。正当腕横纹中央为大陵穴），进入手掌中（劳宫穴，穴中有动脉跳动），沿着中指直达其末端（中冲穴）。其分支者，从掌中分出，沿着无名指出达其末端。
三焦手少阳之脉，起于无名指末端（关冲穴），向上出于两指之间（两指之间的凹陷处为液门穴。向上至两指本节后间的凹陷处为中渚穴）。沿着手背腕部（阳池穴），出于前臂外侧两骨之间（两骨之间，腕横纹上三寸为支沟穴），向上穿过肘部（天井穴），沿着上臂外侧上行至肩部，而交叉出于足少阳胆经之后，进入缺盆，分布于膻中，散络于心包，向下穿过膈肌，依次归属于上、中、下三焦。其分支者，从膻中向上出于缺盆，上行至颈部，系连耳后，直上出于耳上角，然后弯曲下行至面颊，到达颧骨（颧，颊骨也）。其另一分支者，从耳后进入耳中，出走耳前，经过客主人穴（上关穴）前方，交叉面颊，到达目外眦。
胆足少阳之脉，起于目外眦，向上抵达头角，向下沿耳后，循颈行于手少阳三焦经之前，至肩上，却交叉出手少阳三焦经之后，进入缺盆。其分支者，从耳后进入耳中，出走耳前，到达目外眦后方。其分支者，从目外眦分出，下行至大迎穴，与手少阳三焦经会合，抵达目眶下，向下加于颊车穴，下行颈部，与缺盆汇合，以下进入胸中，穿过膈肌，联络肝脏，归属于胆，沿着胁肋内部，出于气街，环绕阴毛边缘，横向进入髋关节中。其直行者，从缺盆下行至腋窝，沿着胸部，经过季胁，向下与髋关节中汇合（窦氏说：腹下腿上关节处即是）。以下沿着大腿外侧，出于膝盖外侧，下行于外辅骨之前（外辅骨之前，膝下一寸为阳陵泉穴，伸足取穴），直下抵达绝骨末端（阳辅穴），向下出于外踝之前（丘墟穴），沿着足背进入第四趾之间（第四趾之间，本节前凹陷处为侠溪穴。本节后凹陷处为足临泣穴。第四趾端为窍阴穴）。其分支者，从足背分出，进入大趾之间，沿着大趾歧骨内侧出其末端，回绕贯穿爪甲，出于丛毛处。
肝足厥阴之脉，起于大趾丛毛之际（大敦穴），向上沿着足背内侧上行（足背内侧大趾间凹陷处为行间穴。大趾本节后间凹陷处为太冲穴），距离内踝一寸，向上至踝上八寸，交叉出于足太阴脾经之后（内踝前一寸为中封穴），向上沿小腿内侧后缘（曲泉穴），沿着大腿内侧，进入阴毛中，经过生殖器，抵小腹，夹胃两旁，归属于肝，联络胆，向上穿过膈肌，分布于胁肋，沿着喉咙后方，向上进入颃颡（鼻咽部），连系目系（眼球连系脑部的脉络），向上出于额部，与督脉会合于巅顶。其分支者，从目系下行至面颊内部，环绕嘴唇内侧。其另一分支者，又从肝分出，穿过膈肌，向上注入肺中。（《经脉篇》）
营气的运行，自手太阴肺经开始，至足厥阴肝经结束，在全身循环一周。详细考察其全身一周，外至身体四肢，内至五脏六腑，无不周遍，所以它五十周循环不分昼夜阴阳的差异。卫气的运行则不同，白天只在外侧的阳分（身体四肢之外）循环，不进入五脏六腑之内；夜晚只在内部的阴分（五脏六腑之内）循环，不外出到身体四肢之外，所以必须五十周循环直到天亮（平旦），才与营气在肺手太阴经大会合。
黄帝问：脉气运行的逆顺是怎样的？岐伯答：手的三条阴经，从内脏走向手指（手太阴肺经从中焦注入手大指、次指；手少阴心经从心中注入手小指；手厥阴心包经从胸中注入手小指、次指，这就是手三阴从脏走手）；手的三条阳经，从手指走向头部；足的三条阳经，从头部走向足部；足的三条阴经，从足部走向腹部。
黄帝说：希望听闻经脉的长度。岐伯答：手的六条阳经，从手至头，长五尺，六乘五得三十尺，合计三丈。手的六条阴经，从手至胸中，三尺五寸，六乘三尺五寸得一丈八尺，加上六乘三尺五寸余下的三尺，合计二丈一尺。足的六条阳经，从足上至头，八尺，六乘八得四十八尺，合计四丈八尺。足的六条阴经，从足至胸中，六尺五寸，六乘六尺五寸得三丈六尺，加上六乘六尺五寸余下的三尺，合计三丈九尺。跷脉从足至目，七尺五寸，二乘七尺五寸得一丈四尺，加上二乘七尺五寸余下的五尺，合计一丈五尺。督脉和任脉各长四尺五寸，二乘四尺五寸得八尺，加上二乘四尺五寸余下的五尺，合计九尺。总共合计一十六丈二尺，这是气的大通道。（《脉度篇》）
〔《素问》〕督脉，起于少腹以下骨中央，女子进入系连庭孔，这个孔就是溺孔的端部。它的络脉沿着阴器，会合于篡间（会阴部），环绕篡后，别行环绕臀部，至少阴经，与巨阳经的中络相合，少阴经上行沿大腿内侧后缘，穿过脊柱归属于肾，与太阳经起于目内眦，上额交巅上，入络脑，还出别下项，循肩膊内挟脊抵腰中，入循膂络肾（自“少阴股内”至“目”十七字上下必有脱简，否则是古注衍文）。男子则沿着阴茎下至篡，与女子相同。其少腹直上的部分，穿过脐中央，向上穿过心，入喉，上颐，环唇，上系两目之下中央。（《骨空论》）
上面所述督脉始终行于身之后。东垣说：督脉出于会阴穴（会阴，即经文所说的篡），根于长强穴，上行脊里，至于巅顶，附着于足太阳膀胱经。膀胱是诸阳之首，兼有荣卫之气系联于此。督脉作为附属，督者都也，能统摄表里上下十二经的病证。王冰注说：自其少腹直上至两目之下中央，是指任脉的运行而言，这是督脉所系属的，由此言之，则任脉、督脉、冲脉，名称不同但同为一体。称为任脉者，因为女子得此以任养胞胎。称为冲脉者，因为其上气冲盛。称为督脉者，因为其督领诸脉。
任脉，起于中极之下，以上至毛际，循腹里，上至关元，至咽喉，上颐循面入目。（《骨空论》）
上面所述任脉，始终行于身之前。东垣说：任脉起于会阴，根于曲骨，入前阴中，出腹里，过脐上行，附着于足厥阴肝经，为生化之元，贯穿诸经，无所不系。
冲脉，起于气街，并足少阴肾经，挟脐上行，至胸中而散。（《骨空论》）
〔《灵枢》〕冲脉和任脉，都起于胞中，向上循行于背里，为经络之海。其浮而外行的部分，循腹右上行，会于咽喉，别行而络于唇口。（《五音五味篇》）
上面所述冲脉，始终亦行于身之前，挟持任脉两旁。东垣说：冲脉分为两道，起于会阴，根于气街，为两道，入腹中央，挟脐两旁上行，附着于足阳明胃经，至胸中而散。另一种说法，上至脑耳上角，下至足内踝，络于足背。如果抽搐如引绳之状，上下动之若一贯，诸经之脉无所不到，因为它从胃脉而来。它是十二经之海，旺盛时为生化升降之主。
黄帝问：跷脉从哪里起，到哪里止，是什么气，什么荣？岐伯回答：跷脉是足少阴肾经的别脉，起于然骨之后，上内踝之上，直上循行于阴股，入阴部，上循胸里，入缺盆，上出人迎穴之前，入面颊，属于目内眦，合于太阳经、阳跷脉而上行，气并相还则为濡润双目，气不荣则目不合。黄帝问：气独在五脏运行，不荣养六腑，为什么？岐伯答：气不能不行走，如水之流，如日月之行不休。所以阴脉荣养其脏，阳脉荣养其腑，如环之无端，莫知其纪，终而复始。其流溢之气，内溉脏腑，外濡腠理。黄帝问：跷脉有阴阳，哪条脉算作正经之数？岐伯答：男子数其阳跷，女子数其阴跷，当数的为经，不当数的为络。（《脉度论》。颧，音仇，面颧也。跷，渠洛切）
上面所述跷脉，始终只言阴跷而不及阳跷者，是有脱简。当数，谓应当符合脉度一十六丈二尺之数。男子以阳跷当其数，女子以阴跷当其数。
〔《难经》〕脉有奇经八脉者，不拘于十二经，为什么？回答说，有阳维，有阴维，有阳跷，有阴跷，有冲，有督，有任，有带之脉，凡这八脉，都不拘束于十二正经，所以叫奇经八脉。正经有十二条，络脉有十五条，共二十七条，气相随上下，为什么唯独不拘于经呢？回答说，圣人规划沟渠以通利水道，以备不时之需，天雨降下，沟渠溢满，此时大雨滂沱妄行，圣人也不能再规划了。这就像络脉满溢，诸经不能再拘束一样（《二十七难》）。那奇经八脉，既然不拘于十二经，都是哪里起哪里继呢？回答说，督脉，起于下极之俞（长强穴），并于脊里，上至风府，入属于脑。任脉，起于中极之下，以上至毛际，循腹里，上关元，至咽喉。冲脉，起于气街，并足阳明胃经，挟脐上行，至胸中而散也。带脉，起于季胁，回身一周。阳跷脉，起于跟中，循外踝，上行入风池。阴跷脉，也起于跟中，循内踝上行至咽喉，交贯冲脉。阳维、阴维者，维络于身，溢蓄不能环流灌溉诸经者也。所以阳维起于诸阳会也，阴维起于诸阴交也，好比圣人图设沟渠，沟渠满溢，流于深湖，所以圣人不能拘通也。而人脉隆盛，入于八脉，而不环周，所以十二经亦不能拘之，其受邪气，蓄则肿热，砭射之也。（《二十八难》。并，步浪切）
上面所述督、任、跷脉，岐伯谓在十二经荣气周流度数一十六丈二尺之内，扁鹊谓奇经八脉不拘于十二经，二说矛盾，留给贤者思考。又冲脉，虞庶注云：《素问》说冲脉并足少阴之经，《难经》却说并足阳明之经，况且少阴之经挟脐各五分，阳明之经挟脐左右各二寸，气冲又是阳明脉气所发。如此推之，则冲脉自气街起，在阳明、少阴二经之内，挟脐上行，其理明矣。
〔《灵枢》〕黄帝问：经脉十二条，而手太阴、足少阴、阳明独动不休，为什么？岐伯答：足阳明胃脉也。胃是五脏六腑之海，其清气上注于肺，肺气从太阴而行之，其行也以呼吸往来，所以人一呼脉再动，一吸脉亦再动，呼吸不已，故动而不止。黄帝问：气过于寸口，上十息，下八息伏，什么道从还，不知其极。岐伯答：气之离脏也，卒然如弓弩之发，如水之下岸，上于鱼际以反衰，其余气衰散以逆上，故其行微。黄帝问：足之阳明何因而动？岐伯答：胃气上注于肺，其悍气上冲头者，循咽上走空窍，循眼系，入络脑，出颧，下客主人，循牙车，合阳明，并下人迎，此胃气别走于阳明者也。所以阴阳上下，其动也若一。所以阳病而阳脉小者为逆，阴病而阴脉大者为逆。所以阴阳俱静俱动若引绳，相倾者病。黄帝问：足少阴何因而动？岐伯答：冲脉者，十二经之海也，与少阴之大络，起于肾下，出于气街，循阴股内廉，邪入腘中，循胫骨内廉，并少阴之经，下入内踝之后，入足下。其别者，邪入踝，出属跗上，入大指之间，注诸络以温足胫，此脉之常动者也。（《动腧篇》。腘，苦咸切；疑额字之误）
阳脉，人迎脉也；阴脉，寸口脉也。
经脉十二条，伏行分肉之间，深而不见。其常见者，足太阴过于外踝之上，无所隐故也。诸脉之浮而常见者，皆络脉也。六经络手阳明、少阳之大络，起于五指间，上合肘中。饮酒者，卫气先行皮肤，先充络脉，络脉先盛，故卫气已平，荣气乃满，而经脉大盛。脉之卒然动者，皆邪气居之，留于本末，不动则热，不坚则陷且空，不与众同，是以知其何脉之动也。雷公问：何以知经脉之与络脉异也？黄帝答：经脉者，常不可见也，其虚实也，以气口知之；脉之见者，皆络脉也。雷公问：细子无以明其然也？黄帝答：诸络脉皆不能经大节之间，必行绝道而出入，复合于皮中，其会皆见于外。所以诸刺络脉者，必刺其结，上甚血者，虽无结，急取之，以泻其邪而出其血，留之发为痹也。凡诊络脉：脉色青，则寒且痛，赤，则有热；胃中寒，手鱼际之络多青矣；胃中有热，鱼际络赤；其暴黑者，留久痹也；其有赤，有黑，有青者，寒热气也；其青短者，少气也。凡刺寒热者，皆多血络，必间日而一取之，血尽乃止，乃调其虚实。其小而短者，少气，甚者，泻之则闷，闷甚则仆不得言。闷急坐之也。（《经脉篇》）
〔《素问》〕黄帝问：夫络脉之见也，其五色各异。青、黄、赤、白、黑不同，其故何也？岐伯答：经有常色，而络无常变也。帝问：经之常也何如？岐伯答：心赤、肺白、肝青、脾黄、肾黑，皆亦应其经脉之色也。黄帝问：络之阴阳，亦应其经乎？岐伯答：阴络之色应其经，阳络之色变无常，随四时而行也。寒多则凝泣，凝泣则青黑；热多则淖泽，淖泽则黄赤，皆常色也，谓之无病。五色具见者，谓之寒热。帝曰：善。（《经络论篇》）
〔《灵枢》〕经脉为里，支而横者，为络；络之别者，为孙。盛而血者，疾诛之；盛者，泻之；虚者，饮药以补之。（《脉度篇》）
〔《素问》〕目受血而能视，足受血而能步，掌受血而能握，指受血而能摄。（《五脏生成篇》）
许昌滑寿著《十四经发挥》，解释经脉为曲，络脉为直；经为荣气，络为卫气，乃所以惑乱来学也。谨按经云：经脉十二，伏行分肉之间，深而不见；诸脉浮而常见者，皆络脉也。又云：诸络脉不能经大节之间，必行绝道而出入复合于皮。又云：当数者，为经；不当数者，为络。今《发挥》谓手太阴脉，其支从腕后出次指端交于手阳明者，为手太阴络。手阳明脉，其支从缺盆上挟口鼻交于足阳明者，为手阳明络，凡十二经之支脉伏行分肉者，皆释为络脉。则是络脉亦伏行分肉之间而不浮见，亦能经大节而不行绝道，亦当经脉一十六丈二尺内之数，而非不当数也。又按经云：足少阳之脉，起于目锐眦，上抵头角，下耳后，未尝言……
(The Small Intestine Meridian of Hand-Taiyang) enters internally and descends through the axilla, runs along the medial side of the scapula, clamps the spine, and enters the interior, passing through the hip joint (Dou Cai stated: "Bi" refers to the hip joint). It follows the lateral aspect of the thigh, descends from the posterior margin, and joins with the He-Sea point in the popliteal fossa. It then descends into the calf muscle (the calf is called "Shuan"), emerges behind the lateral malleolus (Kunlun BL-60), follows Jinggu BL-64 (Jinggu BL-60), and reaches the lateral side of the little toe (the depression distal to the metatarsophalangeal joint on the lateral side of the little toe is Shugu BL-65; proximal to this joint is Tonggu BL-66; the tip of the little toe is Zhiyin BL-67).
The Kidney Meridian of Foot-Shaoyin originates below the little toe,斜行 towards the sole of the foot (Yongquan KI-1), emerges below Ran Gu (Ran Gu is an acupoint located in the depression below the large bone anterior to the medial malleolus). It follows the posterior aspect of the medial malleolus (posterior to the medial malleolus, above the calcaneus, in the depression where the artery beats, Taixi KI-3; two cun superior to Daling PC-7 is Fuliou KI-7). A branch enters the heel, ascends along the medial aspect of the lower leg, emerges at the medial margin (Yingu KI-10), ascends along the posterior medial margin of the thigh, pierces the spine, connects with the Kidney, and links with the Bladder. The straight branch ascends from the Kidney, passes through the Liver and Diaphragm, enters the Lung, follows the throat, and flanks the root of the tongue. Another branch emerges from the Lung, connects with the Heart, and pours into the chest.
The Pericardium Meridian of Hand-Jueyin originates in the chest, emerges to connect with the Pericardium, descends through the Diaphragm, and successively links the Triple Energizer (San Jiao). Its branch follows the chest, emerges from the hypochondrium, descends three cun below the axilla, ascends to reach the axilla, runs along the medial aspect of the upper arm between the Taiyin and Shaoyin meridians, enters the elbow (Quze PC-3), descends along the forearm between the two tendons (three cun proximal to the wrist crease between the two bones is Neiguan PC-6; at the center of the wrist crease is Daling PC-7). It enters the palm (Laogong PC-8, where a pulse can be felt), follows the middle finger to its tip (Zhongchong PC-9). Another branch emerges from the palm, follows the ring finger to its tip.
The Triple Energizer Meridian of Hand-Shaoyang originates at the tip of the ring finger (Guanchong SJ-1), ascends and emerges between the fingers (the depression between the fingers is Yemen SJ-2; between the metacarpal bones proximal to these fingers is Zhongzhu SJ-3). It follows the dorsal aspect of the hand and wrist (Yangchi SJ-4), emerges between the two bones of the forearm (between the radius and ulna, three cun proximal to the wrist crease is Zhigou SJ-6), ascends through the elbow (Tianjing SJ-10), follows the lateral aspect of the upper arm to the shoulder, crosses posterior to the Foot-Shaoyang meridian, enters the Supraclavicular Fossa (Quepen LI-12), distributes in the Chest Center (Danzhong REN-17), disperses and links with the Pericardium, descends through the Diaphragm, and sequentially belongs to the Triple Energizer. Its branch ascends from the Danzhong, emerges from the Quepen, ascends to the neck, ties behind the ear, goes straight up to emerge above the ear apex, then curves down to the cheekbone (Zangu, the zygomatic bone). Another branch enters the ear from behind it, emerges anterior to the ear, passes anterior to the Guest Master point (Shangguan GB-6), crosses the cheek, and reaches the outer canthus.
The Gallbladder Meridian of Foot-Shaoyang originates at the outer canthus, ascends to the head corner, descends behind the ear, follows the neck anterior to the Hand-Shaoyang meridian, reaches the shoulder, crosses posterior to the Hand-Shaoyang meridian, and enters the Quepen. Its branch enters the ear from behind, emerges anterior to the ear, and reaches the posterior aspect of the outer canthus. Another branch separates from the outer canthus, descends to the Daying point (LI-18), joins the Hand-Shaoyang meridian at the infraorbital region, descends to add to the Jiache point (ST-6), descends the neck, joins the Quepen, descends into the chest, pierces the Diaphragm, links the Liver, belongs to the Gallbladder, follows the interior of the costal region, emerges at the Qichong point (ST-30), surrounds the pubic hair margin, and transversely enters the hip joint (Dou Shi stated: This refers to the junction of the abdomen and thigh). It descends along the lateral aspect of the thigh, emerges at the lateral margin of the knee, descends anterior to the lateral fibular condyle (one cun below the knee on the anterior aspect of the lateral fibular condyle is Yanglingquan GB-34, taken with the leg extended), goes straight down to the end of the Jiegu bone (Yangfu GB-38), emerges anterior to the lateral malleolus (Qiuxu GB-40), follows the dorsum of the foot into the space between the fourth and fifth toes (the depression proximal to the metatarsophalangeal joint is Xiaxi GB-43; the depression distal to it is Zulinqi GB-41; the tip of the fourth toe is Qiaoyin GB-44). Its branch separates from the dorsum of the foot, enters between the big toe, follows the medial aspect of the bifurcation of the big toe to its tip, returns to penetrate the nail bed, and emerges at the fringe of hair.
The Liver Meridian of Foot-Jueyin originates at the fringe of hair on the big toe (Dadun LR-1), ascends along the medial margin of the dorsum of the foot (the depression between the big toe on the medial margin of the dorsum is Xingjian LR-2; the depression between the metatarsal bones proximal to the big toe is Taichong LR-3), one cun from the medial malleolus, ascends eight cun above the ankle, crosses posterior to the Taiyin meridian (one cun anterior to the medial malleolus is Zhongfeng LR-4), ascends along the medial margin of the lower leg (Ququan LR-8), follows the medial aspect of the thigh, enters the pubic hair region, passes around the genitalia, reaches the lower abdomen, flanks the Stomach, belongs to the Liver, links the Gallbladder, ascends through the Diaphragm, distributes in the hypochondrium, follows the posterior aspect of the throat, ascends to the Epipharynx (Hangsang), connects with the optic nerve system, ascends to the forehead, and meets the Du Meridian at the vertex. Its branch descends from the optic nerve system to the interior of the cheeks, circles the inside of the lips. Another branch separates from the Liver, pierces the Diaphragm, and ascends to pour into the Lung. (Chapter on Meridians)
The circulation of Ying (Nutrient) Qi begins with the Hand-Taiyin Lung Meridian and ends with the Foot-Jueyin Liver Meridian, completing one cycle around the body. Examining this cycle closely, it pervades everything externally to the limbs and body, and internally to the Zang and Fu organs. Therefore, its fifty cycles do not distinguish between day and night or Yin and Yang. The circulation of Wei (Defensive) Qi is different: during the day, it circulates only in the Yang aspects (externally on the body and limbs) and does not enter the Zang and Fu organs; at night, it circulates only in the Yin aspects (internally within the Zang and Fu organs) and does not exit to the body and limbs. Thus, it must complete fifty cycles until dawn (Pingdan) before meeting with Ying Qi at the Hand-Taiyin Lung Meridian.
Yellow Emperor asked: What is the reverse and forward direction of meridian flow? Qibo answered: The three Yin meridians of the hand travel from the Zang organs to the hands (Hand-Taiyin Lung Meridian transmits Qi from the Middle Jiao to the thumb and index finger; Hand-Shaoyin Heart Meridian transmits Qi from the Heart to the little finger; Hand-Jueyin Pericardium Meridian transmits Qi from the chest to the little and ring fingers; this is how the three Yin meridians of the hand travel from Zang to hand); the three Yang meridians of the hand travel from the hands to the head; the three Yang meridians of the foot travel from the head to the feet; the three Yin meridians of the foot travel from the feet to the abdomen.
Yellow Emperor said: I wish to hear about the length of the meridians. Qibo answered: The six Yang meridians of the hand, from hand to head, are five chi long. Six times five equals thirty chi, totaling three Zhang. The six Yin meridians of the hand, from hand to the chest, are three chi five cun long. Six times three chi five cun equals one Zhang eight chi, plus six times five cun remainder of three chi, totaling two Zhang one chi. The six Yang meridians of the foot, from foot to head, are eight chi long. Six times eight equals forty-eight chi, totaling four Zhang eight chi. The six Yin meridians of the foot, from foot to the chest, are six chi five cun long. Six times six chi five cun equals three Zhang six chi, plus six times five cun remainder of three chi, totaling three Zhang nine chi. The Qiao meridians, from foot to eye, are seven chi five cun long. Two times seven chi five cun equals one Zhang four chi, plus two times five cun remainder of one chi, totaling one Zhang five chi. The Du and Ren meridians are each four chi five cun long. Two times four chi five cun equals eight chi, plus two times five cun remainder of one chi, totaling nine chi. In total, they sum to sixteen Zhang two chi. This is the great conduit of Qi. (Chapter on Pulse Lengths)
[Suwen] The Du Meridian originates from the central part of the pelvic bone below the lower abdomen. In women, it enters and connects to the庭孔 (ting kong), which is the opening of the urethra. Its collateral follows the external genitalia, converges at the perineum (cuan jian), circles the posterior perineum, branches to circle the buttocks, reaches the Shaoyin meridian, and merges with the medium collateral of the Juyang meridian. The Shaoyin meridian ascends along the posterior medial margin of the thigh, pierces the spine, and belongs to the Kidney. [Note: The seventeen characters from "Shaoyin thigh internal" to "eye" likely have missing text or are later interpolations.] It merges with the Taiyang meridian which originates at the inner canthus, ascends the forehead, crosses the vertex, enters to link the brain, emerges again, descends the nape, follows the interior of the shoulder blades, clamps the spine to the waist, enters the paraspinal muscles, and links the Kidney. In men, it follows the penis down to the perineum, identical to women. The portion rising straight from the lower abdomen pierces the center of the umbilicus, ascends through the Heart, enters the throat, ascends to the chin, circles the lips, and ascends to tie the center below both eyes. (Chapter on Bone Gaps)
As mentioned above, the Du Meridian runs along the posterior aspect of the body. Dongyuan stated: The Du Meridian emerges from the Huiyin point (Huiyin is what the classic text calls cuan), roots at Changqiang (DU-1), ascends within the spinal canal to the vertex, and attaches to the Foot-Taiyang Bladder Meridian. The Bladder is the head of all Yang meridians, and the Ying and Wei Qi are linked to it. The Du Meridian serves as an attachment; "Du" means "all," capable of governing diseases of the twelve meridians of the exterior, interior, upper, middle, and lower. Wang Bing's commentary states that the section from the lower abdomen rising straight to the center below the eyes refers to the course of the Ren Meridian, which is associated with the Du Meridian. From this perspective, the Ren, Du, and Chong meridians are different names for the same entity. It is called the Ren Meridian because women rely on it for nourishment (Ren means to bear/nourish). It is called the Chong Meridian because its Qi rushes upward. It is called the Du Meridian because it governs and leads the other meridians.
The Ren Meridian originates below Zhongji, ascends to the pubic hair margin, follows the interior of the abdomen, ascends to Guanyuan, reaches the throat, ascends to the chin, follows the face, and enters the eyes. (Chapter on Bone Gaps)
As mentioned above, the Ren Meridian runs along the anterior aspect of the body. Dongyuan stated: The Ren Meridian originates at Huiyin, roots at Qugu, enters the anterior genitalia, emerges into the abdominal interior, passes the umbilicus and ascends, attaches to the Foot-Jueyin Liver Meridian, and serves as the origin of transformation and generation, penetrating all meridians and having no connection it does not hold.
The Chong Meridian originates at Qichong, runs parallel to the Foot-Shaoyin Kidney Meridian, ascends flanking the umbilicus, and disperses in the chest. (Chapter on Bone Gaps)
[Lingshu] The Chong and Ren meridians both originate in the Baozhong (uterus/pelvic cavity), ascend along the interior of the back, and serve as the Sea of the Meridians. The part that floats outward follows the upper abdomen and ascends, meeting at the throat, where it branches to network the lips and mouth. (Chapter on Five Tones and Five Flavors)
As mentioned above, the Chong Meridian also runs along the anterior aspect of the body, flanking the Ren Meridian on both sides. Dongyuan stated: The Chong Meridian divides into two paths, originating at Huiyin, rooting at Qichong. These two paths enter the center of the abdomen, ascend flanking the umbilicus on both sides, attach to the Foot-Yangming Stomach Meridian, and disperse in the chest. Another theory states it ascends to the brain and ear apex, descends to the medial malleolus of the foot, and networks the dorsum of the foot. If spasms occur like pulling a rope, moving up and down as one continuous line, reaching all meridians, it is because it follows the Stomach Meridian. It is the Sea of the Twelve Meridians and is dominant as the master of transformation, generation, ascending, and descending.
Yellow Emperor asked: Where do the Qiao meridians originate and end? What Qi and what Ying are they? Qibo answered: The Qiao meridians are branches of the Foot-Shaoyin. They originate behind Ran Gu, ascend above the medial malleolus, go straight up following the medial thigh, enter the yin region, ascend along the thoracic interior, enter the Quepen, ascend anterior to the Yingchang point, enter the cheekbone, belong to the inner canthus, merge with the Taiyang and Yang Qiao meridians to ascend. When Qi merges and returns, it moistens the eyes; if Qi does not nourish, the eyes cannot close. Yellow Emperor asked: Why does Qi circulate alone in the Five Zang organs and not nourish the Six Fu organs? Qibo answered: Qi cannot fail to circulate, just as water flows and the sun and moon move without rest. Thus, Yin meridians nourish their Zang organs, and Yang meridians nourish their Fu organs. Like a circle without beginning or end, unknown in its record, ending and starting again. Its overflowing Qi irrigates the Zang and Fu internally and moistens the skin and pores externally. Yellow Emperor asked: The Qiao meridians have Yin and Yang; which one counts as the main meridian number? Qibo answered: For men, count the Yang Qiao; for women, count the Yin Qiao. The one counted is the Jing (Main) Meridian; the one not counted is the Luo (Collateral) Meridian. (Chapter on Pulse Lengths. "Quan" sounds like "Chou," meaning cheekbone. "Qiao" is pronounced "Qu Luo".)
As mentioned above, the text on the Qiao meridians mentions only the Yin Qiao and omits the Yang Qiao due to missing text. "Counted" refers to fitting within the total measurement of sixteen Zhang two chi. Men count the Yang Qiao, and women count the Yin Qiao.
[Nan Jing] There are Eight Extraordinary Vessels among the pulses, which are not restricted to the Twelve Regular Meridians. Why? Because there are Yang Wei, Yin Wei, Yang Qiao, Yin Qiao, Chong, Du, Ren, and Dai meridians. These eight meridians are not bound by the regular meridians, hence they are called the Eight Extraordinary Vessels. There are twelve Jing meridians and fifteen Luo meridians, totaling twenty-seven, with Qi following each other up and down. Why are these specifically not bound by the meridians? The answer is: Sages designed channels to facilitate water flow to prepare for emergencies. When rain falls and channels overflow, heavy rains cause waters to flow wildly; even sages cannot control them. Similarly, when Luo collaterals are full and overflowing, the regular meridians cannot restrain them. (Difficulty 27). Since the Eight Extraordinary Vessels are not bound by the Twelve Regular Meridians, where do they start and continue? The Du Meridian starts at the Lower Extreme Shu point (Changqiang DU-1), runs parallel to the spine, ascends to Fengfu (DU-16), and enters to belong to the Brain. The Ren Meridian starts below Zhongji, ascends to the pubic hair margin, follows the abdominal interior, ascends to Guanyuan, and reaches the throat. The Chong Meridian starts at Qichong, runs parallel to the Foot-Yangming Stomach Meridian, ascends flanking the umbilicus, and disperses in the chest. The Dai Meridian starts at the Hypochondrium, circles the body once. The Yang Qiao Meridian starts in the heel, follows the lateral malleolus, and ascends to Fengchi (GB-20). The Yin Qiao Meridian also starts in the heel, follows the medial malleolus, ascends to the throat, and intersects with the Chong Meridian. The Yang Wei and Yin Wei meridians weave and network the body; when overflowing and accumulating, they cannot circulate and irrigate the regular meridians. Thus, Yang Wei starts at the meeting of all Yang meridians, and Yin Wei starts at the intersection of all Yin meridians. This is like sages designing channels; when channels overflow, water flows into deep lakes, so sages cannot constrain it. When human Qi becomes abundant and enters the Eight Vessels without circulating continuously, the Twelve Meridians cannot constrain it either. When pathogenic Qi is received, accumulation causes swelling and heat, treated by bloodletting with stone needles. (Difficulty 28. "Bing" is pronounced "Bu Lang".)
Regarding the Du, Ren, and Qiao meridians mentioned above, Qibo places them within the sixteen Zhang two chi measurement of the Twelve Meridians' Ying Qi circulation, while Bian Que (author of Nan Jing) states the Eight Extraordinary Vessels are not constrained by the Twelve Regular Meridians. These two statements contradict each other, left for future scholars to ponder. Regarding the Chong Meridian, Yu Shu's commentary notes: Suwen states the Chong Meridian runs parallel to the Foot-Shaoyin Meridian, while Nan Jing states it runs parallel to the Foot-Yangming Meridian. Moreover, the Shaoyin Meridian flanks the umbilicus five fen on each side, while the Yangming Meridian flanks it two cun on each side. Qichong is also a release point for Yangming meridian Qi. Inferring from this, the Chong Meridian originates at Qichong, lies within the Yangming and Shaoyin meridians, and ascends flanking the umbilicus, which clarifies the logic.
[Lingshu] Yellow Emperor asked: There are twelve meridians, yet only the Hand-Taiyin, Foot-Shaoyin, and Foot-Yangming move ceaselessly. Why? Qibo answered: The Foot-Yangming Stomach Meridian. The Stomach is the Sea of the Five Zang and Six Fu organs. Its clear Qi ascends to the Lung. Lung Qi travels via the Taiyin. Its movement depends on respiration. Thus, with one exhalation, the pulse moves twice; with one inhalation, it also moves twice. Since respiration never stops, the pulse never stops moving. Yellow Emperor asked: When Qi passes the Cunkou (Radial Pulse), it rises ten breaths and sinks eight breaths. What path does it take to return? I do not know its limit. Qibo answered: When Qi leaves the Zang organs, it suddenly shoots forth like a bow releasing an arrow, or water rushing down a bank. It rises to the Fishy Valley (Yuji LU-10) and then declines; the remaining Qi dissipates and ascends inversely, so its movement is subtle. Yellow Emperor asked: Why does the Foot-Yangming move? Qibo answered: Stomach Qi ascends to the Lung. Its fierce Qi rushes upward to the head, follows the pharynx to empty orifices, follows the optic nerve system, enters to network the brain, emerges at the cheekbone, descends to Guest Master, follows the jaw, joins the Yangming, and descends together to Yingchang. This is Stomach Qi taking a separate route to the Yangming. Thus, the movement of Yin and Yang above and below is uniform. Therefore, if Yang disease presents with a small Yang pulse, it is adverse; if Yin disease presents with a large Yin pulse, it is adverse. If Yin and Yang are both still or both moving like a pulled rope, leaning against each other, it indicates disease. Yellow Emperor asked: Why does the Foot-Shaoyin move? Qibo answered: The Chong Meridian is the Sea of the Twelve Meridians. Together with the large collateral of Shaoyin, it originates below the Kidney, emerges at Qichong, follows the medial margin of the medial thigh, obliquely enters the popliteal fossa, follows the medial margin of the tibia, runs parallel to the Shaoyin Meridian, descends behind the medial malleolus, and enters the sole of the foot. Its branch obliquely enters the ankle, emerges to belong to the dorsum of the foot, enters between the big toe, pours into various collaterals to warm the lower leg and foot. This is the normally moving pulse. (Chapter on Moving Acupoints. "Nao" is pronounced "Ku Xian"; suspected to be a typo for "E" forehead).
Yang Pulse refers to the Yingchang Pulse; Yin Pulse refers to the Cunkou Pulse.
The Twelve Meridians run hidden between the muscle intervals, deep and invisible. The ones commonly seen are those of the Foot-Taiyin passing over the lateral malleolus, leaving no place to hide. All pulses that float and are commonly seen are Luo Collaterals. The large collaterals of the Hand-Yangming and Hand-Shaoyang meridians originate between the five fingers and ascend to join in the elbow. For drinkers, Wei Qi first travels in the skin, first filling the Luo Collaterals. When the Luo Collaterals are full, after Wei Qi has settled, Ying Qi becomes full, and the Jing Meridians become greatly prominent. Pulses that suddenly move are all caused by pathogenic Qi residing there, lingering at the root and extremities. If it does not move, there is heat; if not firm, it sinks and empties. Not being like others, we know which meridian is moving. Lei Gong asked: How do we know the difference between Jing Meridians and Luo Collaterals? Yellow Emperor answered: Jing Meridians are usually invisible; their deficiency or excess is known via the Qi Kou (Radial Pulse). Pulses that are visible are all Luo Collaterals. Lei Gong asked: Can you explain this further? Yellow Emperor answered: All Luo Collaterals cannot pass through major joints; they must travel through unique paths to enter and exit, rejoining under the skin, where their intersections are visible externally. Therefore, when puncturing Luo Collaterals, one must puncture the knots. If there is excessive blood, even without knots, treat urgently to drain the pathogen and release blood; retaining it causes Bi syndrome. Generally diagnosing Luo Collaterals: Blue color indicates cold and pain; red indicates heat. Cold in the Stomach results in many blue collaterals on the Thenar eminence; heat in the Stomach results in red collaterals on the Thenar eminence. Sudden blackness indicates long-standing Bi syndrome. Presence of red, black, and blue indicates mixed cold and heat. Short and blue indicates deficiency of Qi. When treating cold and heat, target blood-rich collaterals, puncture every other day until blood is exhausted, then regulate deficiency and excess. Those that are small and short indicate Qi deficiency; severe cases, if drained, cause stifling sensation. Severe stifling leads to collapse and inability to speak. Treat stifling urgency by sitting the patient. (Chapter on Meridians)
[Suwen] Yellow Emperor asked: When Luo Collaterals are visible, their colors vary. Why are green, yellow, red, white, and black different? Qibo answered: Jing Meridians have constant colors, while Luo Collaterals have no constant variation. Yellow Emperor asked: What are the constant colors of Jing Meridians? Qibo answered: Heart is red, Lung is white, Liver is green, Spleen is yellow, Kidney is black; these correspond to the colors of their respective meridians. Yellow Emperor asked: Do the Yin and Yang of Luo Collaterals also correspond to their meridians? Qibo answered: The color of Yin Luo Collaterals corresponds to their meridian. The color of Yang Luo Collaterals varies constantly, following the four seasons. Excess cold causes coagulation and stagnation, resulting in blue-black; excess heat causes liquidity and moisture, resulting in yellow-red. These are normal colors, indicating no disease. Seeing all five colors indicates mixed cold and heat. Emperor said: Good. (Chapter on Meridian Discussion)
[Lingshu] Jing Meridians are the interior; branches that run horizontally are Luo Collaterals; distinct branches of Luo Collaterals are Sun Collaterals. If full of blood, purge quickly; if excess, reduce; if deficiency, drink medicine to tonify. (Chapter on Pulse Lengths)
[Suwen] The eyes see when they receive Blood; the feet walk when they receive Blood; the palms grasp when they receive Blood; the fingers manipulate when they receive Blood. (Chapter on Generation of Five Zang)
Huashou Shen of Xuchang wrote *Fa Hui on Fourteen Meridians*, interpreting Jing Meridians as curved and Luo Collaterals as straight; Jing as Ying Qi and Luo as Wei Qi. This confuses students. Carefully according to the classics: The Twelve Jing Meridians run hidden between muscle intervals, deep and invisible; all pulses that float and are commonly seen are Luo Collaterals. Also, Luo Collaterals cannot pass through major joints but must travel unique paths to enter and exit, rejoining under the skin. Also, those counted are Jing Meridians; those not counted are Luo Collaterals. Now, *Fa Hui* states that the branch of the Hand-Taiyin Meridian emerging from behind the wrist to the tip of the index finger to intersect with Hand-Yangming is the Hand-Taiyin Luo. The branch of Hand-Yangming emerging from the Supraclavicular Fossa, going up flanking the nose and mouth to intersect with Foot-Yangming is the Hand-Yangming Luo. All branch meridians of the Twelve Meridians running hidden between muscles are interpreted as Luo Collaterals. This implies Luo Collaterals also run hidden between muscles and are not superficially visible, can pass through major joints without using unique paths, and fall within the sixteen Zhang two chi measurement of Jing Meridians, rather than being "not counted." Furthermore, according to the classics: The Foot-Shaoyang Meridian originates at the outer canthus, ascends to the head corner, and descends behind the ear... [Text cuts off].