脉，上股内后廉，足太阳之脉，外行者过髀枢，中行者挟脊贯臀，故此督脉之别络，自篡后绕
臀，至股内后廉少阴之分，与巨阳中络者合少阴之脉并行而贯脊属肾也。）与太阳起于目内 ，上额交巅上，入
络脑，还出别下项，循肩 内，挟脊抵腰中，入循膂，络肾。（此亦督脉之别络，并足太
阳之经，上头下项，挟脊抵腰中，复络于肾。若其直行者，自尻上循脊里，上头，由鼻而至于人中也。）
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。（按，此自少腹直上者，皆任脉之道，而列为督脉，盖任脉、冲脉皆起于胞中，上循背里，为
经络之海，则前亦督而后亦任也。任脉循背，谓之督脉，自少腹直上者，谓之任脉，亦谓之督脉，是以背腹
分阴阳而言任、督。若三脉者，名虽异而体则一耳，故任、冲、督，一源而三歧也。）此生病从少腹上冲心
而痛，不得前后，为冲疝；（此督脉自脐上贯于心，故其为病如此。名为冲疝，盖兼冲、任而为病者。不得
前后，即仓公所谓不得前后溲也。）女子不孕、癃痔、遗溺、嗌干。（在女子为不孕、癃痔、遗溺、嗌干等证，
虽皆由此督脉所生，而实亦任、
冲之病，任脉者，女子得之以任养也；冲脉者，以其气上冲也；督脉者，以其督领经脉之海也。此三脉皆
由阴中而上行，故其为病如此。）督脉生病，治督脉治在骨上，甚者在脐下营。（骨上，谓横骨上毛际中曲
骨穴也。脐下营，谓脐下一寸阴交穴也。皆任脉之穴，而治此督脉之病，虽分三脉，其所言治，但云督而不
云任、冲，所用之穴，亦以任为督，可见三脉一体，督即任、冲之纲领，任、冲即督之别名耳。略举针石以言，
则用药之法，该乎此矣。）跷脉者，少阴之别，起于然骨之后，（少阴之别，足少阴肾经之别络也。然骨之后，
照海也，足少阴穴，即阴跷之所生。此言阴跷之起而未及阳跷。阳跷脉者，起于跟中，循外踝上行，
入风池；阴跷者，亦起于跟中，循内踝上行，至咽喉，交贯冲脉。故阴跷为足少阴之别，起于照海；阳跷
为足太阳之别，起于申脉也。）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。（跷脉自内踝直上
阴股，入阴，循胸里者，皆并足少阴而上行也。然足少阴之直者循喉咙而挟舌本，此则入缺盆，
上出人迎之前，入 ，属目内 ，以合于足太阳之阳跷，是跷脉有阴阳之异也。阴跷、阳跷之气并行回环而濡
润于目，若跷气不荣，则目不能合，故曰∶“阴跷阳跷，阴阳相交，阳入阴，阴出阳，交于目锐 ，阳气盛则
目，阴气盛则瞑目。”此所以目之瞑与不瞑，皆跷脉为之主也。）其气之行也，如水之流，如日月之行，故
阴脉荣其脏，阳脉荣其腑。（阴荣其脏，指阴跷也。阳荣其腑，指阳跷也。言无分脏腑，跷脉皆
所必至也。）男子数其阳，女子数其阴，当数者为经，其不当数者为络也。（跷脉阴阳之数，男女各有所属。
男属阳，当数其阳；女属阴，当数其阴。故男子以阳跷为经，阴跷为络；女子以阴跷为经，阳跷为络也。）
三阴三阳之离合也，圣人南面而立，前曰广明，后曰太
冲。（云圣人者，素人道之大宗也。南面而立者，正阴阳之向背也。任脉循腹里，至咽喉，上颐，循面入目。
冲脉循背里，出颃颡，其输上在于大杼。分言之，则任行乎前而会于阳明，冲行乎后而为十二经脉之海，故
前曰“广明”，后曰“太冲”；合言之，则任冲名位虽异，而同出一原，通乎表里。此腹背阴阳之离合也。）
太冲之地，名曰少阴；少阴之上，名曰太阳。太阳根起于至阴，结于命门，名曰“阴中之阳”。（
冲脉并少阴而行，故太冲之地为少阴。地者，次也，有少阴之里，则有太阳之表，阴气在下，阳气在上，故
少阴经起于小指之下，太阳经止于小指之侧，故曰“少阴之上，名太阳”也。太阳之脉起于目，止于足，下者为
根，上者为结，故曰“根于至阴，结于命门”。命门者，目也。此以太阳而合于少阴，故为阴中之阳，然离
则阴阳各其经，合则表里同其气，是为水脏阴阳之离合也。下仿此。）中身而上，名曰广明；广明之下，名
曰太阴；太阴之前，名曰阳明。阳明根起于厉兑，名曰“阴中之阳”。（中身，身之中半也。中身而上，心之
所居，必属火而通神明，故亦曰“广明”；心脏之下，太阴脾也，故广明之下名曰“太阴”；太阴之
表，阳明胃也，故太阴之前，名曰“阳明”。阳明脉止于足之次指，与太阴为表里，故曰“根起于厉兑，
为阴中之阳”。此土脏阴阳之离合也。）厥阴之表，名曰少阳。少阳根起于窍阴，名曰“阴中之少阳”。（少阳
与厥阴为表里，而少阳止于足之小指次指端，故厥阴之表，为阴中之少阳也。所谓少者，以厥阴气尽，阴尽
而阳始，故曰“少阳”。此木脏阴阳之离合也。）是故三阳之离合也，太阳为开，阳明为阖，少阳为枢。（
此总三阳为言也。太阳为开，谓阳气发于外，为三阳之表也；阳明为阖，谓阳气蓄于内，为三阳之里也；少阳
为枢，谓阳气在表里之间，可出可入，如枢机也。）三经者，不得相失也，搏而勿浮，命曰“一阳”。（
三经者，言阳经也。阳从阳类，不得相失也。其为脉也，虽三阳各有其体，然阳脉多浮；若纯于浮，
则为病矣。故但欲搏手有力，得其阳和之象
而勿至过浮，是为三阳合一之道，故命曰“一阳”。此三阳脉之离合也。）外者为阳，内者为阴，然则中为
阴。（外者为阳，言表也。内者为阴，言里也。然则中为阴，总言属里者为三阴，如下文也。）其冲在下，
名曰太阴。太阴根起于隐白，名曰“阴中之阴”。（其冲在下，名曰太阴，以太阴居冲脉之上也。上曰“广
明之下，名曰太阴”，广明以心为言，冲脉并肾而言，盖心、脾、肾三脏，心在南，脾在中，肾在北也。凡
此三阳三阴，皆首言冲脉者，以冲为十二经脉之海，故先及之以举其纲领也。太阴起于足大指，故根于隐白，
以太阴而居阴分，故曰“阴中之阴”。）太阴之后，名曰少阴。少阴根起于涌泉，名曰“阴中之少阴”。（
脾下之后，肾之位也，故太阴之后，名曰少阴。少阴脉起于小指之下，斜趋足心，故根于涌泉穴。肾本少阴而
居阴分，故为阴中之少阴。）少阴之前，名曰厥阴。厥阴根起于大敦，阴之绝阳，名曰“阴之绝
阴”。（肾前之上，肝之位也，故曰少阴之前，名曰厥阴。厥阴起于足大指，故根于大敦。绝，尽也。此阴
极之经，故曰“阴之绝阳”，又曰“阴之绝阴。）是故三阴之离合也，太阴为开，厥阴为阖，少阴为
枢。（此总三阴为言，亦有内外之分也。太阴为开，居阴分之表也；厥阴为阖，居阴分之里也；少阴为枢，
居阴分之中也。开者主出，阖者主入，枢者主出入之间。亦与三阳之义同。）三经者，不得相失也，搏而勿
沉，名曰“一阴”。（三经皆阴，阴脉皆沉，不得相失也。若过于沉，则为病矣。故但宜沉搏有神，各得其
阴脉中和之体，是为三阴合一之道，故名曰“一阴”。此三阴脉之离合也。按，所言惟足经阴阳，而不及手
经者何也？人之腰以上为天，腰以下为地，言足则通身上下经气皆尽而手在其中矣，故不必言手也。然足为
阴，故于三阳也言“阴中之阳”，三阴也言“阴中之阴”。然则手经亦有离合，其在阳经，当为阳中之阳，
其在阴经，当为阴中之阴，可类推矣。）
皮有分部，以经脉为纪。（皮之有部，纪以经脉，因经以察部，
则脉而知之也。）阳明之阳，名曰“害蜚”。（害，损也。蜚，古“飞”字。阳明之阳，释阳明，下准此。
害蜚者，以后心主之阴名曰“害肩”者相对。阳明，两阳合明也；厥阴，两阴交尽也。盖三阳之阳，惟阳明
为盛，故曰“合明”；三阴之阴，惟厥阴为盛，故曰“交尽”。此云“蜚”者，飞扬也，言
阳明盛而浮也。凡盛极者必损，故阳之盛也在阳明，阳之损也亦在阳明，是以阳明之阳，名曰“害蜚”。）
上下同法，视其部中有浮络者，皆阳明之络也。（上者，言手大肠经也；下者，言足胃经也。二经皆属
阳明，故视察之法相同。凡其上下部中有浮络之见者，皆阳明之络也。）其色多青则痛，多黑则痹，黄赤
则热，多白则寒，五色皆见则寒热也。络盛则入客于经，阳主外，阴主内。（此因阳明浮络
之色而察阳明经病之异也。凡病之始生，必自浅而后深，故络脉之邪盛，而后入于经脉。络为阳，故主外；
经为阴，故主内。内有阴阳，外亦有阴阳。在内者五脏为阴，六腑为阳；在外者筋骨为阴，皮肤为阳也。凡
后六经之上下，五色之为病，其阴阳内外皆同此。）少阳之阳，名曰“
持”。（枢，枢机也。持，主持也。枢少阳居三阳表里之间，如枢之运而持其出入之机，故曰“枢持”。）上下同法，视其
部中有浮络者，皆少阳
之络也。络盛则入客于经，故在阳者主内，在阴者主出以渗于内，诸经皆然。（上者，手少阳三焦经也；下
者，足少阳胆经也。凡二经部中有浮络之见于外者，皆少阳之络也。其五色为病，皆与阳明者
同。然邪必由络入经，故其在阳者主内，言自阳分而入于内也；在阴者主出以渗于内，言出于经而渗入于脏
也。此邪气之序，诸经皆然。出，进也，非外出之谓。下文少阴经云，“其出者，从阴内注于骨”，与
此“出”字义同。）太阳之阳，名曰“关枢”。（关，卫固也。少阳为三阳之枢，展布阳气于中，太阳则卫
固其气而约束于外，故曰“关枢”。）上下同法，视其部中有浮络者，皆太阳之络也。络盛则入客于经。（
上者，手太阳小肠经；下者，足太阳膀胱经。二经色病皆如前。）少阴之阴，
名曰“枢儒”。（儒，柔也，顺也。少阴为三阴开阖之枢，而阴气柔顺，故名曰“枢儒”。）上下同法，视
其部中有浮络者，皆少阴之络也。络盛则入客于经，其入经也，从阳部注于经，其出者，从阴内注于骨。（
上者，手少阴心经；下者，足少阴肾经。二经色病俱如前。其入也，从阳部注于经，即自络入经之谓；其
出者，从阴内注于骨，谓出于经而入于骨，即前少阳经“在阴者主出以渗于内”之义也。）心主之阴，名
曰“害肩”。（心主之阴，手厥阴之阴也。厥阴者，两阴交尽，阴之极也。肩，任也，载也。阳主乎运，阴主
乎载。阴盛之极，其气必伤，是阴之盛也。在厥阴，阴之伤也亦在厥阴，故曰“害肩”。然则阳明曰“害
蜚”，此曰“害肩”者，即阴极、阳极之义。）上下同法，视其部中有浮络者，皆心主之络也。络盛则入
客于经。（上者，手厥阴心主也；下者，足厥阴肝经也。二经色病皆如前。此但言心主，而又曰“上
下同法”，则肝经在所遗耳。）太阴之阴，名曰“关蛰”。（关者固于外，蛰者伏于中。阴主藏而太阴卫之，
故曰“关蛰”。）上下同法，视其部中有浮络者，皆太阴之络也。络盛则入客于经。（上者，手太阴肺
经；下者，足太阴脾经。二经色病皆如前。凡言“上下同法”者，括手、足二经也。）凡十二经络脉者，皮
之部也。（浮络见于皮，故曰“皮之部”。）是故百病之始生也，必先于皮毛。邪中之则腠理开，开则入
客于络脉；留而不去，传入于经；留而不去，传入于腑，廪于肠胃。（廪，积也，聚也。）邪之始入于皮也，
然起毫毛，开腠理；（ 然，竖起也，寒栗貌。腠理，肤腠之文理也。 ，音素，逆
流曰“ ”。）其入于络也，则络脉盛色变；（络脉盛色变。异于常也。）其入客于经也，则感虚乃陷下；（
感虚乃陷下，言邪所客者，必因虚乃深也。）其留于筋骨之间，寒多则筋挛骨痛，热多则筋弛骨
消，肉烁 破，毛直而败。（挛，急也。弛，纵缓也。消，枯竭也。烁，消烁也。寒多则血脉凝涩，故为
筋挛骨痛；热多则真阴散亡，故为筋
弛骨消等症。 破者，反侧多而热渍肌肉也。毛直而败者，液不足而皮毛枯槁也。）皮者，脉之部。（察之于
皮，其脉可知，故曰“脉之部”。）邪客于皮则腠理开，开则邪入客于络脉，络脉满则注于经脉，经
脉满则入舍于腑脏也。故皮者有分部，不与而生大病也。（言若不预为之治，则邪将日深而变生大病也。
人有髓海，有血海，有气海，有水谷之海。胃者水谷之海，其输上在气街，下至三里。（人受气于水
谷，水谷入口藏于胃，以养五脏气，故五脏六腑之气味皆出于胃，而胃为水谷之海也。其胃气运
行之输，上者在气街，即气冲穴；下者至三里，在膝下三寸。）冲脉者为十二经之海，其输上在于大杼，
下出于巨虚之上下廉。（此即血海也。冲脉起于胞中，其前行者，并足少阴之经挟脐上行，至胸中而
脉，上行至大腿内侧后缘。足太阳膀胱经的外行支经过髋关节（髀枢），内行支夹脊柱贯穿臀部。（因此，督脉的别络，从会阴后方环绕臀部，到达大腿内侧后缘少阴肾经的分界处，与足太阳膀胱经的中络分支汇合，与少阴肾经并行并贯穿脊柱，归属于肾脏。）足太阳膀胱经起于目内眦，上行至额部，交会于头顶，入络于脑，复出分别下行至项部，沿肩胛内侧，夹脊柱抵达腰部中间，进入肌肉深层，联络肾脏。（这也是督脉的别络，与足太阳膀胱经一起，上头下项，夹脊柱抵达腰部中间，再联络于肾。如果是其直行部分，自尾骨上方沿脊柱内部上行至头部，经由鼻部至于人中穴。）男性循阴茎下行至会阴，女性与此相同。其从小腹直上的分支，穿过脐中央，向上贯穿心脏，进入咽喉，上行至面颊环绕口唇，向上系连两目之下的中央。（按语：这里从小腹直上的路径，都是任脉的通道，却列为督脉，大概因为任脉、冲脉都起于胞中，向上沿背部里面行走，为经络之海，所以前面也是督后面也是任。任脉循行于背部，称为督脉；自小腹直上的，称为任脉，也称为督脉，这是以背腹分阴阳而言任、督。如果这三条脉，名称虽然不同但本体则是一体的，所以任、冲、督，同源而三分歧。）这条脉生病时，气从小腹上冲心脏而疼痛，大小便不通，称为冲疝；（这是督脉自脐上贯于心，所以它的病症如此。名为冲疝，大概是兼有冲、任二脉而为病。不得前后，即仓公所说的二便不通。）女性不孕、小便不利、痔疮、遗尿、咽干。（在女性表现为不孕、小便不利、痔疮、遗尿、咽干等证候，虽然都是由这条督脉所生，但实际上也是任、冲二脉的病。任脉，女子依靠它来妊养胎儿；冲脉，因为它的气上冲；督脉，因为它总督统领经脉之海。这三条脉都由阴部而上行，所以它们的病症如此。）督脉生病，治疗督脉取骨上方的穴位，病情严重的取脐下的营穴。（骨上，指横骨上方毛际中的曲骨穴。脐下营，指脐下一寸的阴交穴。这些都是任脉的穴位，而治疗此督脉的病，虽然分为三脉，但所言治疗，只说督而不说任、冲，所用之穴，也以任脉穴当作督脉穴，可见三脉一体，督脉即是任、冲的纲领，任、冲即是督脉的别名罢了。略举针刺砭石来论述，那么用药的方法，也就包含在此了。）跷脉，是足少阴肾经的别络，起于然骨之后（足少阴肾经的别络。然骨之后，即照海穴，足少阴肾经穴位，也就是阴跷脉所生之处。这里讲阴跷脉的起始而未涉及阳跷脉。阳跷脉，起于脚跟中部，沿外踝上行，进入风池穴；阴跷脉，也起于脚跟中部，沿内踝上行，至咽喉，交叉贯穿冲脉。所以阴跷脉为足少阴肾经的别络，起于照海穴；阳跷脉为足太阳膀胱经的别络，起于申脉穴），上行至内踝之上，直上沿大腿内侧，进入阴部，上行沿胸部内部，进入缺盆，上行出人迎穴之前，进入耳中，归属于目内眦，与足太阳膀胱经、阳跷脉汇合而上行，气血并相还流，则濡润眼睛，气血不能荣养则眼睛不能闭合。（跷脉自内踝直上阴股，入阴，循胸里者，都是并足少阴肾经而上行。然而足少阴肾经的直行部分循喉咙而挟舌根，这里则是入缺盆，上出人迎穴之前，入耳中，属目内眦，以汇合于足太阳膀胱经的阳跷脉，说明跷脉有阴阳的区别。阴跷、阳跷的气并行回环而濡润于目，如果跷气不能荣养，则眼睛不能闭合，所以说：“阴跷阳跷，阴阳相交，阳入阴，阴出阳，交于目锐眦，阳气盛则睁眼，阴气盛则闭眼。”这就是眼睛的开合，都由跷脉所主宰的原因。）气的运行，像水流一样，像日月运行一样，所以阴脉荣养五脏，阳脉荣养六腑。（阴荣其脏，指阴跷脉。阳荣其腑，指阳跷脉。意思是无论脏腑，跷脉都必然到达。）男子数其阳跷，女子数其阴跷，应当数的为经，不应当数的为络。（跷脉阴阳的数量，男女各有所属。男属阳，应当数其阳跷；女属阴，应当数其阴跷。所以男子以阳跷为经，阴跷为络；女子以阴跷为经，阳跷为络。）三阴三阳的离合，圣人面向南方站立，前面叫广明，后面叫太冲。（所谓圣人，是素问人道的大宗。面向南方站立，是端正阴阳的向背。任脉循行于腹里，至咽喉，上颐，循面入目。冲脉循行于背里，出于颃颡，其输穴上在大杼。分开来说，则任脉行于前而会于阳明，冲脉行于后而为十二经脉之海，所以前面叫“广明”，后面叫“太冲”；合起来说，则任冲名称位置虽异，但同出一源，通乎表里。这是腹背阴阳的离合。）太冲之地，名叫少阴；少阴之上，名叫太阳。太阳经根起于至阴穴，结于命门，名叫“阴中之阳”。（冲脉并少阴肾经而行，所以太冲之地为少阴。地，次也，有少阴之里，则有太阳之表，阴气在下，阳气在上，所以少阴经起于小趾之下，太阳经止于小趾之侧，所以说“少阴之上，名太阳”。太阳经的脉起于目，止于足，下者为根，上者为结，所以说“根于至阴，结于命门”。命门，就是眼睛。这是以太阳经合于少阴经，所以为阴中之阳，然而离则阴阳各归其经，合则表里同其气，这是水脏阴阳的离合。以下仿照此类推。）中身以上，名叫广明；广明之下，名叫太阴；太阴之前，名叫阳明。阳明经根起于厉兑穴，名叫“阴中之阳”。（中身，身之中半。中身以上，心之所居，必属火而通神明，所以也叫“广明”；心脏之下，太阴脾也，所以广明之下名叫“太阴”；太阴之表，阳明胃也，所以太阴之前，名叫“阳明”。阳明脉止于足之次指，与太阴为表里，所以说“根起于厉兑，为阴中之阳”。这是土脏阴阳的离合。）厥阴之表，名叫少阳。少阳经根起于窍阴穴，名叫“阴中之少阳”。（少阳与厥阴为表里，而少阳止于足之小指次指端，所以厥阴之表，为阴中之少阳。所谓少，是因为厥阴气尽，阴尽而阳始，所以叫“少阳”。这是木脏阴阳的离合。）所以三阳的离合，太阳为开，阳明为阖，少阳为枢。（这是总括三阳而言。太阳为开，谓阳气发于外，为三阳之表；阳明为阖，谓阳气蓄于内，为三阳之里；少阳为枢，谓阳气在表里之间，可出可入，如枢机一般。）这三条经，不可相互失脱，脉搏搏动有力而不浮，名叫“一阳”。（三经，指阳经。阳从阳类，不可相互失脱。其为脉象，虽然三阳各有其体，然而阳脉多浮；如果纯于浮，则为病了。所以只要搏手有力，得其阳和之象而不至于过浮，这是三阳合一的道理，所以名叫“一阳”。这是三阳脉的离合。）外在的为阳，内在的为阴，那么中间的为阴。（外在的为阳，言表。内在的为阴，言里。那么中间的为阴，总言属里者为三阴，如下文所述。）其冲脉在下，名叫太阴。太阴经根起于隐白穴，名叫“阴中之阴”。（其冲脉在下，名叫太阴，以太阴居冲脉之上。上文说“广明之下，名曰太阴”，广明以心而言，冲脉并肾而言，盖心、脾、肾三脏，心在南，脾在中，肾在北也。凡此三阳三阴，皆首言冲脉者，因为冲为十二经脉之海，所以先提及它以举其纲领。太阴起于足大指，所以根于隐白，以太阴而居阴分，所以叫“阴中之阴”。）太阴之后，名叫少阴。少阴经根起于涌泉穴，名叫“阴中之少阴”。（脾下之后，肾之位也，所以太阴之后，名叫少阴。少阴脉起于小趾之下，斜趋足心，所以根于涌泉穴。肾本少阴而居阴分，所以为阴中之少阴。）少阴之前，名叫厥阴。厥阴经根起于大敦穴，阴之绝阳，名叫“阴之绝阴”。（肾前之上，肝之位也，所以叫少阴之前，名叫厥阴。厥阴起于足大指，所以根于大敦。绝，尽也。此为阴极之经，所以叫“阴之绝阳”，又叫“阴之绝阴”。）所以三阴的离合，太阴为开，厥阴为阖，少阴为枢。（这是总括三阴而言，也有内外之分。太阴为开，居阴分之表；厥阴为阖，居阴分之里；少阴为枢，居阴分之中。开者主出，阖者主入，枢者主出入之间。也与三阳的意义相同。）这三条经，不可相互失脱，脉搏沉搏而不沉陷，名叫“一阴”。（三经皆阴，阴脉皆沉，不可相互失脱。如果过于沉，则为病了。所以只宜沉搏有神，各得其阴脉中和之体，这是三阴合一的道理，所以名叫“一阴”。这是三阴脉的离合。按：所言惟足经阴阳，而不及手经者为什么呢？人的腰以上为天，腰以下为地，言足则通身上下经气皆尽而手在其中矣，所以不必言手。然而足为阴，所以在三阳也言“阴中之阳”，三阴也言“阴中之阴”。那么手经也有离合，其在阳经，当为阳中之阳，其在阴经，当为阴中之阴，可以类推了。）皮肤有分部，以经脉为纲纪。（皮肤有部，以经脉为纪，因经以察部，则脉而知之。）阳明之阳，名叫“害蜚”。（害，损也。蜚，古“飞”字。阳明之阳，释阳明，下文以此为准。害蜚者，以后心主之阴名叫“害肩”者相对。阳明，两阳合明；厥阴，两阴交尽。盖三阳之阳，惟阳明为盛，所以叫“合明”；三阴之阴，惟厥阴为盛，所以叫“交尽”。这里说“蜚”，飞扬也，言阳明盛而浮也。凡盛极者必损，所以阳之盛也在阳明，阳之损也亦在阳明，是以阳明之阳，名叫“害蜚”。）上下同理，观察其部中有浮络的，都是阳明之络。（上者，言手大肠经；下者，言足胃经。二经皆属阳明，所以视察之法相同。凡其上下部中有浮络之见者，都是阳明之络。）其色多青则痛，多黑则痹，黄赤则热，多白则寒，五色皆见则寒热错杂。络脉盛则邪入客于经，阳主外，阴主内。（这是因阳明浮络之色而察阳明经病之异。凡病之始生，必自浅而后深，所以络脉之邪盛，而后入于经脉。络为阳，故主外；经为阴，故主内。内有阴阳，外亦有阴阳。在内者五脏为阴，六腑为阳；在外者筋骨为阴，皮肤为阳也。凡后六经之上下，五色之为病，其阴阳内外皆同此。）少阳之阳，名叫“枢持”。（枢，枢机也。持，主持也。少阳居三阳表里之间，如枢之运而持其出入之机，所以叫“枢持”。）上下同理，观察其部中有浮络的，都是少阳之络。络脉盛则邪入客于经，所以在阳者主内，在阴者主出以渗于内，诸经皆然。（上者，手少阳三焦经；下者，足少阳胆经。凡二经部中有浮络之见于外者，都是少阳之络。其五色为病，都与阳明者相同。然而邪必由络入经，所以在阳者主内，言自阳分而入于内；在阴者主出以渗于内，言出于经而渗入于脏。这是邪气之序，诸经皆然。出，进也，非外出之谓。下文少阴经云，“其出者，从阴内注于骨”，与此“出”字义同。）太阳之阳，名叫“关枢”。（关，卫固也。少阳为三阳之枢，展布阳气于中，太阳则卫固其气而约束于外，所以叫“关枢”。）上下同理，观察其部中有浮络的，都是太阳之络。络脉盛则邪入客于经。（上者，手太阳小肠经；下者，足太阳膀胱经。二经色病皆如前。）少阴之阴，名叫“枢儒”。（儒，柔也，顺也。少阴为三阴开阖之枢，而阴气柔顺，所以名叫“枢儒”。）上下同理，观察其部中有浮络的，都是少阴之络。络脉盛则邪入客于经，其入经也，从阳部注于经，其出者，从阴内注于骨。（上者，手少阴心经；下者，足少阴肾经。二经色病俱如前。其入也，从阳部注于经，即自络入经之谓；其出者，从阴内注于骨，谓出于经而入于骨，即前少阳经“在阴者主出以渗于内”之义也。）心主之阴，名叫“害肩”。（心主之阴，手厥阴之阴也。厥阴者，两阴交尽，阴之极也。肩，任也，载也。阳主乎运，阴主乎载。阴盛之极，其气必伤，是阴之盛也。在厥阴，阴之伤也亦在厥阴，所以叫“害肩”。然而阳明叫“害蜚”，这里叫“害肩”者，即阴极、阳极之义。）上下同理，观察其部中有浮络的，都是心主之络。络脉盛则邪入客于经。（上者，手厥阴心主；下者，足厥阴肝经。二经色病皆如前。这里只言心主，而又曰“上下同法”，则肝经在所遗耳。）太阴之阴，名叫“关蛰”。（关者固于外，蛰者伏于中。阴主藏而太阴卫之，所以叫“关蛰”。）上下同理，观察其部中有浮络的，都是太阴之络。络脉盛则邪入客于经。（上者，手太阴肺经；下者，足太阴脾经。二经色病皆如前。凡言“上下同法”者，括手、足二经也。）凡十二经络脉者，皮之部也。（浮络见于皮，所以叫“皮之部”。）所以百病之始生也，必先于皮毛。邪中之则腠理开，开则邪入客于络脉；留而不去，传入于经；留而不去，传入于腑，廪于肠胃。（廪，积也，聚也。）邪之始入于皮也，淅然起毫毛，开腠理；（淅然，竖起也，寒栗貌。腠理，肤腠之文理也。 ，音素，逆流曰“ ”。）其入于络也，则络脉盛色变；（络脉盛色变。异于常也。）其入客于经也，则感虚乃陷下；（感虚乃陷下，言邪所客者，必因虚乃深也。）其留于筋骨之间，寒多则筋挛骨痛，热多则筋弛骨消，肉烁 破，毛直而败。（挛，急也。弛，纵缓也。消，枯竭也。烁，消烁也。寒多则血脉凝涩，故为筋挛骨痛；热多则真阴散亡，故为筋弛骨消等症。 破者，反侧多而热渍肌肉也。毛直而败者，液不足而皮毛枯槁也。）皮者，脉之部。（察之于皮，其脉可知，所以叫“脉之部”。）邪客于皮则腠理开，开则邪入客于络脉，络脉满则注于经脉，经脉满则入舍于腑脏也。所以皮者有分部，不与而生大病也。（言若不预为之治，则邪将日深而变生大病也。人有髓海，有血海，有气海，有水谷之海。胃者水谷之海，其输上在气街，下至三里。（人受气于水谷，水谷入口藏于胃，以养五脏气，所以五脏六腑之气味皆出于胃，而胃为水谷之海也。其胃气运行之输，上者在气街，即气冲穴；下者至三里，在膝下三寸。）冲脉者为十二经之海，其输上在于大杼，下出于巨虚之上下廉。（此即血海也。冲脉起于胞中，其前行者，并足少阴之经挟脐上行，至胸中而
The pulse ascends to the posterior medial aspect of the thigh. The external branch of the Foot-Taiyang Bladder Meridian passes through the hip joint (Bi Shu), and the internal branch runs alongside the spine and penetrates the buttocks. (Therefore, the collateral branch of the Du Vessel, from behind the perineum, winds around the buttocks, reaches the posterior medial aspect of the thigh at the boundary of the Shaoyin Kidney Meridian, merges with the middle collateral branch of the Foot-Taiyang Bladder Meridian, runs parallel with the Shaoyin Kidney Meridian, penetrates the spine, and connects to the Kidneys.) The Foot-Taiyang Bladder Meridian originates at the inner canthus of the eye, ascends to the forehead, intersects at the vertex, enters to connect with the brain, re-emerges, descends separately to the nape, follows the medial side of the shoulder blade, runs alongside the spine to reach the middle of the waist, enters the deep muscles, and connects with the Kidneys. (This is also a collateral branch of the Du Vessel, traveling together with the Foot-Taiyang Bladder Meridian, ascending to the head and descending to the nape, running alongside the spine to reach the middle of the waist, and then connecting with the Kidneys. If it is its straight path, it starts from above the coccyx, ascends along the interior of the spine to the head, passes through the nose, and reaches the Renzhong point.) In men, it follows the penis down to the perineum; in women, it is the same. Its branch rising straight from the lower abdomen pierces the center of the umbilicus, ascends through the Heart, enters the throat, ascends to the cheeks, circles the lips, and ascends to tie the central point below both eyes. (Note: This path rising straight from the lower abdomen belongs to the Ren Vessel, yet is listed under the Du Vessel, likely because both the Ren and Chong Vessels originate in the uterus (Bao Zhong), ascend along the interior of the back, and serve as the Sea of Meridians; thus, the anterior is also Du and the posterior is also Ren. When the Ren Vessel runs on the back, it is called the Du Vessel; what rises straight from the lower abdomen is called the Ren Vessel, but is also called the Du Vessel. This distinction of Ren and Du is based on the division of Yin and Yang between the back and abdomen. Although these three vessels have different names, they share one body; hence, the Ren, Chong, and Du Vessels are of one source but diverge into three.) When this vessel becomes diseased, Qi rushes upward from the lower abdomen to the heart causing pain, and there is an inability to pass urine or feces, known as Chong Hernia (Chong Shan); (This occurs because the Du Vessel passes from the umbilicus up to the Heart, hence such symptoms. It is named Chong Hernia because it involves pathology of both the Chong and Ren Vessels. The inability to pass urine or feces refers to what Cang Gong described as "inability to pass urine and feces".) In women, it causes infertility, strangury (Long), hemorrhoids, urinary incontinence, and dryness of the throat. (In women, these manifestations—infertility, strangury, hemorrhoids, urinary incontinence, and dryness of the throat—are generated by this Du Vessel, but are essentially diseases of the Ren and Chong Vessels. The Ren Vessel allows women to conceive and nourish; the Chong Vessel is characterized by its Qi rushing upward; the Du Vessel governs and leads the Sea of Meridians. Since all three vessels ascend from the yin region, their pathologies manifest thus.) When the Du Vessel is diseased, treatment targets points above the bone; for severe cases, treat Ying points below the umbilicus. ("Above the bone" refers to the Qugu point located in the pubic hairline above the transverse bone. "Ying below the umbilicus" refers to the Yinjiao point, one cun below the umbilicus. These are points of the Ren Vessel, yet used to treat Du Vessel disease. Although the three vessels are distinguished, the treatment description mentions only the Du, not the Ren or Chong, and the points used are Ren points treated as Du points. This shows the three vessels are one body: the Du is the guideline of the Ren and Chong, while the Ren and Chong are aliases of the Du. Briefly mentioning acupuncture and stone therapy implies that pharmacological methods are encompassed herein.) The Qiao Vessels are collateral branches of the Foot-Shaoyin Kidney Meridian, originating behind the Ran Gu bone. (The collateral branch of Foot-Shaoyin is the collateral of the Foot-Shaoyin Kidney Meridian. Behind the Ran Gu bone is Zhaohai, a Foot-Shaoyin point, which is the origin of the Yin Qiao Vessel. This discusses the origin of the Yin Qiao without mentioning the Yang Qiao. The Yang Qiao Vessel originates in the middle of the heel, ascends along the lateral malleolus, and enters the Fengchi point. The Yin Qiao Vessel also originates in the middle of the heel, ascends along the medial malleolus, reaches the throat, and intersects with the Chong Vessel. Thus, the Yin Qiao is a collateral of the Foot-Shaoyin Kidney Meridian, originating at Zhaohai; the Yang Qiao is a collateral of the Foot-Taiyang Bladder Meridian, originating at Shenmai.) Ascending above the medial malleolus, it goes straight up along the medial thigh, enters the yin region, ascends along the interior of the chest, enters the Supraclavicular Fossa (Que Pen), ascends anterior to the Yingchang point, enters the ear, attaches to the inner canthus, and merges with the Foot-Taiyang Bladder Meridian and Yang Qiao Vessel to ascend. When Qi and Blood merge and return, they moisten the eyes; if Qi fails to nourish, the eyes cannot close. (The Qiao Vessel ascending from the medial malleolus to the medial thigh, entering the yin region, and following the chest interior travels together with the Foot-Shaoyin Kidney Meridian. However, the straight path of the Foot-Shaoyin Kidney Meridian follows the throat and flanks the root of the tongue, whereas here it enters the Supraclavicular Fossa, ascends anterior to Yingchang, enters the ear, attaches to the inner canthus, and merges with the Yang Qiao of the Foot-Taiyang Bladder Meridian, indicating a distinction between Yin and Yang Qiao Vessels. The Qi of the Yin and Yang Qiao Vessels circulates together to moisten the eyes. If Qiao Qi fails to nourish, the eyes cannot close. Hence it is said: "Yin Qiao and Yang Qiao, Yin and Yang intersect; Yang enters Yin, Yin exits Yang, intersecting at the outer canthus. When Yang Qi is abundant, the eyes open; when Yin Qi is abundant, the eyes close." This is why the opening and closing of the eyes are governed by the Qiao Vessels.) The movement of Qi is like flowing water or the motion of the sun and moon; thus, Yin Vessels nourish the Zang Organs, and Yang Vessels nourish the Fu Organs. (Nourishing Zang with Yin refers to the Yin Qiao Vessel. Nourishing Fu with Yang refers to the Yang Qiao Vessel. This means that regardless of Zang or Fu, the Qiao Vessels reach everywhere.) In men, count the Yang; in women, count the Yin. Those that should be counted are Jing (Regular) Vessels; those that should not be counted are Luo (Collateral) Vessels. (The Yin-Yang nature of the Qiao Vessels differs by gender. Men belong to Yang and should count the Yang Qiao; women belong to Yin and should count the Yin Qiao. Therefore, in men, the Yang Qiao is the Jing Vessel and the Yin Qiao is the Luo Vessel; in women, the Yin Qiao is the Jing Vessel and the Yang Qiao is the Luo Vessel.) Regarding the separation and union of the Three Yin and Three Yang, the Sage stands facing south. The front is called Guang Ming (Broad Brightness), and the back is called Tai Chong (Great Surge). (The "Sage" refers to the great master of the Dao of Suwen. Standing facing south aligns the orientation of Yin and Yang. The Ren Vessel runs along the interior of the abdomen, to the throat, up to the chin, along the face, and into the eyes. The Chong Vessel runs along the interior of the back, emerges at the Hangsang, and its Shu points are located above at Dazhu. Separately, the Ren runs anteriorly and meets the Yangming; the Chong runs posteriorly and serves as the Sea of the Twelve Meridians. Hence, the front is "Guang Ming" and the back is "Tai Chong". Collectively, although Ren and Chong have different names and positions, they share one origin and connect exterior and interior. This is the separation and union of Yin and Yang between the abdomen and back.) At the place of Tai Chong, the name is Shaoyin; above Shaoyin, the name is Taiyang. The Taiyang Meridian roots at Zhiyin and knots at Mingmen, named "Yang within Yin". (The Chong Vessel travels with the Shaoyin Kidney Meridian, so the place of Tai Chong is Shaoyin. "Di" (Earth/Place) means secondary. With the interior of Shaoyin, there is the exterior of Taiyang. Yin Qi is below, Yang Qi is above. Thus, the Shaoyin Meridian starts below the little toe, and the Taiyang Meridian ends at the side of the little toe, hence "Above Shaoyin, the name is Taiyang". The Taiyang pulse originates at the eye and ends at the foot; the lower part is the root, and the upper part is the knot. Hence, "Roots at Zhiyin, knots at Mingmen". Mingmen refers to the eyes. By combining Taiyang with Shaoyin, it is called "Yang within Yin". When separated, Yin and Yang each follow their own meridians; when united, exterior and interior share the same Qi. This is the separation and union of Yin and Yang of the Water Organ. The following follows this pattern.) Above the middle of the body is called Guang Ming; below Guang Ming is called Taiyin; anterior to Taiyin is called Yangming. The Yangming Meridian roots at Lidui, named "Yang within Yin". (The middle of the body is the mid-section. Above the middle is where the Heart resides, belonging to Fire and connecting to Spirit/Mind, hence also called "Guang Ming"; below the Heart is the Taiyin Spleen, so below Guang Ming is named "Taiyin"; the exterior of Taiyin is the Yangming Stomach, so anterior to Taiyin is named "Yangming". The Yangming pulse ends at the second toe, forming an exterior-interior relationship with Taiyin. Hence, "Roots at Lidui, is Yang within Yin". This is the separation and union of Yin and Yang of the Earth Organ.) The exterior of Jueyin is named Shaoyang. The Shaoyang Meridian roots at Xiaoyin, named "Lesser Yang within Yin". (Shaoyang and Jueyin are exterior-interior pairs, and Shaoyang ends at the tip of the fourth toe. Thus, the exterior of Jueyin is "Lesser Yang within Yin". "Lesser" implies that Jueyin Qi is exhausted, Yin is exhausted, and Yang begins, hence "Shaoyang". This is the separation and union of Yin and Yang of the Wood Organ.) Therefore, regarding the separation and union of the Three Yang: Taiyang is Kai (Opening), Yangming is He (Closing), and Shaoyang is Shu (Pivot). (This summarizes the Three Yang. Taiyang as Kai means Yang Qi emanates outward, serving as the exterior of the Three Yang; Yangming as He means Yang Qi is stored inward, serving as the interior of the Three Yang; Shaoyang as Shu means Yang Qi is between exterior and interior, capable of exiting and entering, like a pivot.) These three meridians must not lose connection. The pulse beats firmly but does not float; this is called "One Yang". (The "Three Meridians" refer to the Yang meridians. Yang belongs to the Yang category and must not be disconnected. Although the Three Yang have distinct bodies, Yang pulses tend to float; if purely floating, it indicates disease. Thus, the pulse should beat firmly against the fingers, reflecting the harmonious Yang quality without excessive floating. This is the way the Three Yang unite, hence called "One Yang". This describes the separation and union of the Three Yang pulses.) What is external is Yang; what is internal is Yin. Therefore, the middle is Yin. (External is Yang, referring to the Exterior. Internal is Yin, referring to the Interior. Thus, the middle is Yin, generally referring to the Interior as the Three Yin, as described below.) Where the Chong is lower, the name is Taiyin. The Taiyin Meridian roots at Yinbai, named "Yin within Yin". (Where the Chong is lower, it is named Taiyin, because Taiyin resides above the Chong Vessel. Previously, "Below Guang Ming, named Taiyin" referred to the Heart; here, the Chong Vessel is mentioned alongside the Kidney. The Heart, Spleen, and Kidney correspond to South, Center, and North respectively. All mentions of Three Yin and Three Yang begin with the Chong Vessel because it is the Sea of the Twelve Meridians, serving as the guideline. Taiyin starts at the big toe, rooting at Yinbai. As Taiyin resides in the Yin portion, it is called "Yin within Yin".) Posterior to Taiyin is named Shaoyin. The Shaoyin Meridian roots at Yongquan, named "Lesser Yin within Yin". (Posterior to the Spleen is the position of the Kidney, so posterior to Taiyin is named Shaoyin. The Shaoyin pulse starts below the little toe, slanting toward the sole of the foot, rooting at the Yongquan point. The Kidney is fundamentally Shaoyin and resides in the Yin portion, hence "Lesser Yin within Yin".) Anterior to Shaoyin is named Jueyin. The Jueyin Meridian roots at Dadun, the extreme of Yin Yang, named "Extreme Yin of Yin". (Anterior and superior to the Kidney is the position of the Liver, so anterior to Shaoyin is named Jueyin. Jueyin starts at the big toe, rooting at Dadun. "Jue" means exhaustion. This is the meridian of extreme Yin, hence called "Extreme Yang of Yin" and also "Extreme Yin of Yin".) Therefore, regarding the separation and union of the Three Yin: Taiyin is Kai (Opening), Jueyin is He (Closing), and Shaoyin is Shu (Pivot). (This summarizes the Three Yin, with distinctions of interior and exterior. Taiyin as Kai resides in the exterior of the Yin portion; Jueyin as He resides in the interior of the Yin portion; Shaoyin as Shu resides in the middle of the Yin portion. Kai governs exit, He governs entry, and Shu governs the transition between entry and exit. This parallels the meaning of the Three Yang.) These three meridians must not lose connection. The pulse sinks and beats without sinking too deeply; this is called "One Yin". (All three meridians are Yin, and Yin pulses sink. They must not be disconnected. If excessively sinking, it indicates disease. Thus, the pulse should be sinking and beating with spirit, embodying the harmonious Yin quality. This is the way the Three Yin unite, hence called "One Yin". This describes the separation and union of the Three Yin pulses. Note: Why are only the Foot meridions of Yin and Yang mentioned, excluding the Hand meridians? The upper body is Heaven, the lower body is Earth. Discussing the Foot covers the Qi of the entire body, including the Hands, so there is no need to mention the Hands separately. However, since the Foot is Yin, the Three Yang are called "Yang within Yin", and the Three Yin are called "Yin within Yin". The Hand meridians also have separation and union: in Yang meridians, they would be "Yang within Yang"; in Yin meridians, "Yin within Yin". This can be inferred by analogy.) Skin has divisions, regulated by the meridians. (Skin has regions, regulated by meridians; observing regions via meridians allows knowledge of the pulse.) The Yang of Yangming is named "Hai Fei". (Hai means damage/dissipation; Fei is the ancient character for "Fly". Yangming represents the convergence of two Yangs; Jueyin represents the exhaustion of two Yins. Among the Three Yang, Yangming is the most abundant, hence "Convergence of Brightness"; among the Three Yin, Jueyin is the most abundant, hence "Exhaustion of Intersection". "Fei" here means flying/rising, indicating Yangming is abundant and floating. Whatever is extremely abundant must eventually dissipate. Thus, Yang abundance is in Yangming, and Yang dissipation is also in Yangming. Hence, the Yang of Yangming is named "Hai Fei".) The method is the same for upper and lower parts. Observe floating collaterals in these regions; all are collaterals of Yangming. (Upper refers to the Hand-Yangming Large Intestine Meridian; Lower refers to the Foot-Yangming Stomach Meridian. Both belong to Yangming, so the observation method is identical. Any floating collaterals seen in the upper or lower regions are collaterals of Yangming.) If the color is mostly blue/green, there is pain; mostly black, there is Bi syndrome (obstruction); yellow/red, there is heat; mostly white, there is cold; if all five colors appear, there is alternating cold and heat. When collaterals are full, pathogens enter the main meridians. Yang governs the exterior, Yin governs the interior. (This analyzes differences in Yangming Meridian disease based on the color of floating collaterals. Diseases begin superficially and deepen over time. When collateral pathogens are abundant, they enter the main meridians. Collaterals are Yang, governing the exterior; Main meridians are Yin, governing the interior. There is Yin and Yang internally, and Yin and Yang externally. Internally, Zang are Yin and Fu are Yang; externally, sinews/bones are Yin and skin is Yang. The pathology of colors in the upper and lower parts of the subsequent six meridians follows this same principle of Yin/Yang and interior/exterior.) The Yang of Shaoyang is named "Shu Chi". (Shu means pivot/mechanism; Chi means to hold/manage. Shaoyang resides between the exterior and interior of the Three Yang, operating like a pivot to manage the mechanism of entry and exit, hence "Shu Chi".) The method is the same for upper and lower parts. Observe floating collaterals in these regions; all are collaterals of Shaoyang. When collaterals are full, pathogens enter the main meridians. Thus, what is in Yang governs entry inward, and what is in Yin governs exit to seep inward; this applies to all meridians. (Upper refers to the Hand-Shaoyang Sanjiao Meridian; Lower refers to the Foot-Shaoyang Gallbladder Meridian. Any floating collaterals visible in these regions are collaterals of Shaoyang. Their color pathologies are the same as Yangming. However, pathogens must enter meridians via collaterals. Thus, "what is in Yang governs entry inward" means entering from the Yang level into the interior; "what is in Yin governs exit to seep inward" means exiting the meridian to seep into the Zang. This sequence of pathogens applies to all meridians. "Exit" here means advance/proceed, not going outwards. The later text on the Shaoyin Meridian says, "What exits enters the bone from the Yin interior," using "exit" in the same sense.) The Yang of Taiyang is named "Guan Shu". (Guan means guard/secure. Shaoyang is the pivot of the Three Yang, distributing Yang Qi in the middle; Taiyang guards its Qi and constrains it on the outside, hence "Guan Shu".) The method is the same for upper and lower parts. Observe floating collaterals in these regions; all are collaterals of Taiyang. When collaterals are full, pathogens enter the main meridians. (Upper refers to the Hand-Taiyang Small Intestine Meridian; Lower refers to the Foot-Taiyang Bladder Meridian. Color pathologies are as previously described.) The Yin of Shaoyin is named "Shu Ru". (Ru means soft/compliant. Shaoyin is the pivot of opening and closing for the Three Yin, and its Yin Qi is soft and compliant, hence named "Shu Ru".) The method is the same for upper and lower parts. Observe floating collaterals in these regions; all are collaterals of Shaoyin. When collaterals are full, pathogens enter the main meridians. Upon entering the meridian, it flows from the Yang region into the meridian; upon exiting, it enters the bone from the Yin interior. (Upper refers to the Hand-Shaoyin Heart Meridian; Lower refers to the Foot-Shaoyin Kidney Meridian. Color pathologies are as previously described. "Entering" from the Yang region into the meridian means moving from collateral to meridian. "Exiting" to enter the bone from the Yin interior means exiting the meridian to enter the bone, consistent with the meaning of "what is in Yin governs exit to seep inward" in the Shaoyang section.) The Yin of the Heart Master (Pericardium) is named "Hai Jian". (The Yin of the Heart Master is the Yin of the Hand-Jueyin Pericardium Meridian. Jueyin means the intersection and exhaustion of two Yins, the extreme of Yin. "Jian" means bear/carry. Yang governs movement/function; Yin governs bearing/substance. Extreme Yin abundance inevitably injures Qi. This injury of Yin occurs in Jueyin, hence "Hai Jian". Thus, Yangming is "Hai Fei" (Damage/Fly), and this is "Hai Jian" (Damage/Bear), representing the principles of extreme Yin and extreme Yang.) The method is the same for upper and lower parts. Observe floating collaterals in these regions; all are collaterals of the Heart Master. When collaterals are full, pathogens enter the main meridians. (Upper refers to the Hand-Jueyin Pericardium; Lower refers to the Foot-Jueyin Liver Meridian. Color pathologies are as previously described. Although only the Heart Master is mentioned, the phrase "same method for upper and lower" implies the Liver Meridian is included.) The Yin of Taiyin is named "Guan Zhe". (Guan means secure on the outside; Zhe means hibernate/lurk inside. Yin governs storage, and Taiyin guards it, hence "Guan Zhe".) The method is the same for upper and lower parts. Observe floating collaterals in these regions; all are collaterals of Taiyin. When collaterals are full, pathogens enter the main meridians. (Upper refers to the Hand-Taiyin Lung Meridian; Lower refers to the Foot-Taiyin Spleen Meridian. Color pathologies are as previously described. "Same method for upper and lower" encompasses both Hand and Foot meridians.) The collaterals of the Twelve Meridians are the divisions of the skin. (Floating collaterals appear in the skin, hence "divisions of the skin".) Therefore, the onset of all diseases first occurs in the skin and hair. When pathogens strike, the Cou Li (pores/skin texture) open, allowing pathogens to enter the collaterals; if they remain, they transmit to the meridians; if they still remain, they transmit to the Fu Organs and accumulate in the intestines and stomach. (Lin means accumulation/gathering.) When pathogens first enter the skin, the hairs stand erect, and the Cou Li open. (Xi Ran describes the sensation of standing hairs and chills. Cou Li refers to the texture of the skin and pores.) When they enter the collaterals, the collateral pulses become full and change color. (Full collateral pulses and color changes differ from normal.) When they enter the main meridians, they sink due to deficiency. (Sinking due to deficiency means pathogens penetrate deeply only when there is deficiency.) If they remain between sinews and bones, excess cold causes muscle spasms and bone pain; excess heat causes muscle relaxation and bone depletion, muscle wasting and ulceration, and stiff, deteriorating hair. (Luan means spasm/tightness; Chi means relaxation/flaccidity; Xiao means depletion/withering; Shuo means emaciation. Excess cold causes blood stagnation, leading to spasms and bone pain; excess heat causes loss of True Yin, leading to relaxation and bone depletion. Ulceration results from frequent turning and heat soaking the muscles. Stiff hair results from fluid deficiency and withering of skin/hair.) The skin is the division of the pulse. (Observing the skin reveals the pulse state, hence "division of the pulse".) When pathogens attack the skin, the Cou Li open, allowing pathogens to enter the collaterals; when collaterals are full, they flow into the meridians; when meridians are full, they lodge in the Fu and Zang Organs. Therefore, the skin has divisions. If not treated in advance, major diseases will arise. (If not treated preemptively, pathogens will deepen daily and generate major diseases.) Humans have the Sea of Marrow, the Sea of Blood, the Sea of Qi, and the Sea of Water and Grain. The Stomach is the Sea of Water and Grain, its Shu points being above at Qichong and below at Zusanli. (Humans derive Qi from Water and Grain. Food enters and stores in the Stomach to nourish the Five Zang Qi. Thus, the Qi and flavor of all Zang and Fu originate from the Stomach, making it the Sea of Water and Grain. The Shu points for Stomach Qi circulation are above at Qichong (Qichong point) and below at Zusanli (three cun below the knee).) The Chong Vessel is the Sea of the Twelve Meridians. Its Shu points are above at Dazhu and below emerging from the upper and lower margins of the Juxu. (This is the Sea of Blood. The Chong Vessel originates in the uterus. Its anterior branch travels with the Foot-Shaoyin Meridian, flanking the umbilicus, ascending to the chest, and...