医不知病何由治病医不知不病何由知病平平人也即不病患也经有平人气象篇盖取诸此
昔在黄帝生而神灵弱而能言幼而徇齐长而敦敏成而登天（上古天真论）
乃问于岐伯曰地之为下否乎岐伯对曰为人之下太虚之中者也曰冯乎对曰大气举之也寒暑六入故令虚而生化也（素五
营运）
寒暑六入谓五气从上下四旁而入非六气也六气乃后人伪造详辨于后
帝曰天以六六之节以成岁人以九九制会何谓也岐伯曰六六之节九九制会者所以正天之度气之数也
按六六之节即三百六十日法也九九制会者用九九之法以推日月五星之会也法具周髀经度者所以测天之程也天体环转
不息难以测度圣人以星之明显者（即二十八经星也）识之为限而后度乃生焉譬以山川城邑识道里之远近耳奇器图每度二
百五十里然天体如卵度如柳叶近极者狭近赤道者广难以一定拘也气者二十四气也数者盈虚之数也
日为阳月为阴行有分纪周有道里日行一度月行十三度而有奇焉故大小月三百六十五日而成岁积气余而盈闰矣
按日行周天三百六十五日四分之一月行疾每日过十三度有余约二十九日零退一周天凡十二周天得三百五十四日零较
日行少十日零所谓日月不齐之数也圣人于是正岁年以别之周礼太史正岁年注中数曰岁朔数曰年故岁必二十四气全年则十
二月或十三月乃以气之盈补朔之虚每三十四月而适齐六十六气故谓之闰
立端于始表正于中推余于终而天度毕矣
按左传作履端于始举正于中归余于终史记作归邪于终盖古人推历谓之步历言日月转运于天犹人之行步也履即步也日
月之行必有余分履端于始者必以日月全数前无余分之日为上元历之端首也举正于中者中气不越本月若盈本月一策此月即
是闰月也归余于终者积余成一月而置闰也
天有十日（十干也）日六竟而周甲（六十日周一甲子也）甲六复（六甲子也）而终岁三百六十日法也五日谓之候三
候谓之气六气谓之时四时谓之岁而各从其主治焉五运相袭而皆治之终期之日周而复始时立气布如环无端候亦同法
汲冢周书时训解立春之日东风解冻又五日蛰虫始振又五日鱼上冰此即五日谓之候也其余节气仿此不备录
春胜长夏长夏胜冬冬胜夏夏胜秋秋胜春
土分旺四季十八日取万物生于土归于土之义究非土之定位惟长夏乃其定位耳特夏火方尽秋金复至长夏几为虚位莫若
遵六元正纪五步为正大寒交初运木旺春分后第十三日交二运火旺芒种后十日交三运土旺处暑后七日交四运金旺立冬后四
日交终运水旺如此则五行各得其平矣
求其至也皆归始春未至而至此谓太过则薄所不胜而乘所胜也命曰气淫至而不至此谓不及则所胜妄行而所生受病所不
胜薄之也命曰气迫
天食人以五气地食人以五味（素六节藏象论）
天有五行御五位以生寒暑燥湿风人有五脏化五气以生喜怒悲忧恐（素天元纪）
心者君主之官也神明出焉肺者相命脉之官治节出焉肝者将军之官谋虑出焉胆者中正之官决断出焉膻中者臣使之官喜
乐出焉脾胃者仓廪之官五味出焉大肠者传道之官变化出焉小肠者受盛之官化物出焉肾者作强之官伎巧出焉三焦者决渎之
官水道出焉膀胱者州都之官津液藏焉气化则能出矣凡此十二官者不得相失也故主明则下安以此养生则寿主不明则十二官
危使道闭塞而不通形乃大伤（素灵兰秘典）
（彭）按膀胱止有一口口端横一管上半管即名下焦下半管即是溺孔未溺时膀胱之底下垂其口向上与下焦直对故下焦
别回肠而渗入焉欲溺时大气举膀胱之底则其口向下从溺孔注出故曰气化则能出矣妊妇胎压胞门
小便不出丹溪用托胎法深得此意
五脏者藏精气而不泻也故满而不能实六腑者传化物而不藏故实而不能满也水谷入口则胃实而肠虚食下则肠实而胃虚
故曰实而不能满也（素五脏别论）
五脏宜藏六腑宜通（东垣语）
阴中有阴阳中有阳平旦至日中天之阳阳中之阳也日中至黄昏天之阳阳中之阴也合夜至鸡鸣天之阴阴中之阴也鸡鸣至
平旦天之阴阴中之阳也故人亦应之夫言人之阴阳则外为阳内为阴背为阳腹为阴六腑皆为阳五脏皆为阴背为阳阳中之阳心
也阳中之阴肺也腹为阴阴中之阳肝也阴中之阴肾也阴中之至阴脾也（素金匮真言）
知此可以决病之间剧
圣人南面而立前曰广明后曰太冲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厥阴之表名曰少阳少阳根起于窍阴名曰阴
中之少阳是三阳之离合也太阳为开阳明为阖少阳为枢外者为阳内者为阴然则中为阴其冲在下名曰太阴太阴根起于隐白名
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
是三阴之离合也太阴为开厥阴为阖少阴为枢（素阴阳离合）肺手太阴之脉起于中焦（直接中焦中焦从胃通出外对中脘穴
在心蔽骨与脐之中）下络大肠还循胃口上膈（胃口上心肺下有膈膜遮隔浊气不使上侵此系清浊分界所以十二经由此上下
皆书之）属肺从肺系横出腋下（肩下胁上曰腋）下循 内行少阴心主之前下肘中循臂内（肩下一节为 尽处为肘肘下
为臂臂尽为腕腕尽处直至指俱名手）上骨下廉（臂有两骨行臂内侧上骨之下廉）入寸口（即诊脉处）上鱼（掌骨之前大
指之后肉隆起处为鱼）循鱼际（大指本节后穴名）出大指之端（少商穴大指内侧去爪甲角如韭叶）其支者从腕后（列缺
穴两手交叉食指尽处是也太阴络从此别走阳明）直出次指内廉出其端是动则病肺胀满膨膨而喘咳缺盆中痛（肩下横骨陷
中）甚则交两手而瞀（迷乱也）此为臂厥是主肺所生病者咳上气喘渴烦心胸满 臂内前廉痛厥（四肢冷）掌中热气盛有
余则肩臂痛风寒汗出中风小便数而欠气虚则肩臂痛寒少气不足以息溺色变大肠手阳明之脉起于大指次指之端（商阳穴在
次指内侧去爪甲角如韭叶）循指上廉出合谷两骨之间（合谷穴名在大指次指岐骨陷中）上入两筋之中循臂上廉入肘外廉
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（迎香穴鼻下孔旁五分）是动则病齿痛颈肿是主津液所生病者目黄口干鼽（清涕）衄（鼻血）
喉痹肩前 痛大指次指痛不用气有余则当脉所过者热肿虚则寒栗不复
胃足阳明之脉起于鼻之交 中（山根）旁约太阳之脉下循鼻外上入齿中还出挟口环唇下交承浆（任脉穴在唇棱下陷
中）却循颐后下廉（腮下为颔颔下为颐）出大迎（穴在曲颔前寸二分）循颊车（耳下八分曲颊端近前陷中）上耳前过客
主人（足少阳经穴在耳前起骨）循发际至额颅其支者从大迎前下人迎（结喉旁一寸五分动脉）循喉咙入缺盆下膈属胃络
脾其直者从缺盆下乳内廉（从乳中过）下挟脐入气街中（穴在脐下八寸去中行二寸）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（足之本节为髀髀前膝上六寸起肉处为伏兔伏兔后横纹中为髀关髀内为股髀尽处前为膝后为 第
二节为胫胫尽处即内外踝下为足）下膝膑中（挟膝筋中为膑）下循胫外廉下足跗（足面）入中指内间其支者下廉三寸而
别下入中指外间其支者别跗上入大指间出其端（厉兑穴在足大指次指之端去爪甲角如韭叶）是动则病洒洒振寒善呻数欠
颜黑病至则恶人与火闻木声则惕然而惊心欲动独闭户塞牖而处甚则欲上高而歌弃衣而走贲响腹胀是谓 厥（胫骨为 ）
是主血所生病者狂疟温淫汗出鼽衄口 唇胗颈肿喉痹大腹水肿膝膑肿痛循膺乳气街股伏兔 外廉足跗上皆痛中指不用气
盛则身以前皆热其有余于胃则消谷善饥溺色黄气不足则身以前皆寒栗胃中寒则胀满脾足太阴之脉起于大指之端（隐白穴
在大指端内侧去爪甲角如韭叶）循指内侧白肉际（白肉三阴脉所经赤肉三阳脉所经际乃白肉尽处）过核骨后上内踝前廉
上内（足肚）循胫骨后交出厥阴之前上膝股内前廉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是
动则病舌本强食则呕胃脘痛腹胀善噫得后与气则快然如衰身体皆重是主脾所生病者舌本痛体不能动摇食不下烦心心下急
痛溏瘕泄水闭黄胆不能卧强立股膝内肿厥足大指不用
心手少阴之脉起于心中出属心系（心系上与肺通由肺叶而下曲折向后贯脊髓通于肾）下膈络小肠其支者从心系上挟
咽系目系其直者复从心系却上肺下出腋下下循 内后廉行太阴心主之后下肘内循臂内后廉抵掌后锐骨之端入掌内后廉循
小指之内出其端（少冲穴在小指内侧去爪甲角如韭叶）是动则病嗌干心痛渴而欲饮是为臂厥是主心所生病者目黄胁痛
臂内后廉痛厥掌中热痛
小肠手太阳之脉起于小指之端（少泽穴在小指外侧去爪甲角下一分陷中）循手外侧上腕出踝中（腕下高骨）直上循
臂骨下廉出肘内侧两筋之间上循 外后廉出肩解（脊两旁为膂膂上两角为肩解）绕肩胛（肩解下成片骨）交肩上（上会
大椎乃左右相交于肩上）入缺盆络心循咽下膈抵胃属小肠其支者从缺盆循颈上颊至目锐 （目外角为锐 ）却入耳中其
支者别颊上 （目下为 ）抵鼻至目内 （内角）斜络于颧是动则病嗌痛颔肿不可以顾肩似拔 似折是主液所生病者耳
聋目黄颊肿颈颔肩 肘臂外后廉痛
膀胱足太阳之脉起于目内 （睛明穴为手足太阳足阳明阴 阳 五脉之会）上额交巅（百会穴）其支者从巅至耳上
角其直者从巅入络脑还出别下项循肩膊内（肩后下为膊）挟脊抵腰中入循膂络肾属膀胱其支者从腰中下挟脊贯臀入 中
其支者从膊内左右别下贯胛挟脊内过髀枢（捷骨下为髀枢）循髀外从后廉下合 中（与前入 中者合）以下贯 内出外
踝之后循京骨（足外侧赤白肉际小指本节后大骨）至小指外侧（至阴穴在小指外侧本节前陷中）是动则病冲头痛目似脱
项如拔脊痛腰似折髀不可以曲 如结 如裂是为踝厥是主筋所生病者痔疟狂癫疾头囟项痛目黄泪出鼽衄项背腰尻 脚
皆痛小指不用
肾足少阴之脉起于小指之下邪趋足心（涌泉穴在足心屈足卷指宛宛中）出于然谷之下（足内踝前起大骨下陷中）循
内踝之后别入跟中以上 内出 内廉上股内后廉贯脊（与督脉会长强穴）属肾络膀胱其直者从肾上贯肝膈入肺中循喉咙
挟舌本其支者从肺出络心注胸中是动则病饥不欲食面如漆柴咳唾则有血喝喝而喘坐而欲起目 如无所见心如悬若饥状
气不足则善恐心惕惕如人将捕之是为骨厥是主肾所生病者口热舌干咽肿上气嗌干及痛烦心心痛黄胆肠 脊股内后廉痛痿
厥嗜卧足下热而痛
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从胸中出胁（腋下为胁）下腋三寸上抵腋下循 内
行太阴少阴之间入肘中下臂行两筋之间入掌中循中指出其端（中冲穴在中指端爪甲如韭叶陷中）其支者别掌中循小指次
指出其端是动则病手心热臂肘挛急腋肿甚则胸胁支满心中 大动面赤目黄喜笑不休是主脉所生病者烦心心痛掌中热
三焦手少阳之脉起于小指次指之端（关冲穴在无名指外侧去爪甲如韭叶）上出两指之间循手表腕出臂外两骨之间上
贯肘循 外上肩而交出足少阳之后入缺盆布膻中（两乳中间）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 其支者从耳后入耳中出走耳前过客主人前交颊至目锐 是动则病耳聋浑浑 嗌肿喉痹是主
气所生病者汗出目锐 痛颊肿耳后肩 肘臂外皆痛小指次指不用
胆足少阳之脉起于目锐 （瞳子 穴在目外去 五分）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 下大迎合于手少阳抵于 下加颊车下颈合缺盆（与前入者
合）以下胸中贯膈络肝属胆循胁里出气街绕毛际横入髀厌中（股与少腹之间陷中）其直者从缺盆下腋循胸过季胁（胁骨
之下为季胁）下合髀厌中以下循髀阳（循髀外行太阳阳明之间）出膝外廉下外辅骨之前直下抵绝骨之端（外踝上为绝骨）
下出外踝之前循足跗上入小指次指之间（窍阴穴在小指次指外侧去爪甲角如韭叶足少阳脉至此而终）其支者别跗上入大
指之间循大指岐骨内出其端（大指本节后为岐骨）还贯爪甲出三毛是动则病口苦善太息心胁痛不能转侧甚则面微有尘体
无膏泽足外反热是为阳厥是主骨所生病者头痛颔痛目锐 痛缺盆中肿痛胁下肿马刀侠瘿汗出振寒疟胸胁肋髀膝外至胫绝
骨外踝前及诸节皆痛
肝足厥阴之脉起于大指丛毛之际（大敦穴在大指端去爪甲如韭叶为厥阴所出之井针灸家皆用之然经则明言起于丛毛
之际非指端也今厥阴逆上腹痛脉绝欲死者灸丛毛大验）上循足跗上廉去内踝一寸上踝八寸交出太阴之后上 内廉循股阴
入毛中过阴器（左右环绕阴器）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
医学如果不了解疾病是如何产生的，就无法治疗；如果不了解健康人的状态，就无法识别疾病。所谓“平人”，就是没有患病的人。《内经》中有《平人气象论》篇，大概就取自这个意思。
从前黄帝生来就神机灵敏，年幼时就能说话，幼小时思维敏捷整齐，长大后敦厚勤勉，成年后德配天地（出自《上古天真论》）。
于是黄帝向岐伯问道：“大地位于下方吗？”岐伯回答说：“大地处于人的脚下，太虚的中间。”黄帝问：“它是依靠什么支撑的吗？”岐伯回答说：“依靠大气托举它。寒暑六次更替进入体内，所以使虚空产生变化（出自《素问·五运行大论》）。”
这里说的“寒暑六入”是指五行之气从上下四方进入人体，而不是指六气。六气是后人伪造的概念，详细辨析在后面。
黄帝问：“天以六个六日为一节来构成一年，人以九个九数来制定法则，这是什么意思呢？”岐伯说：“六六之节和九九制会，是用来校正天的度数、推算气的数量的。”
按：六六之节即三百六十日的法度。九九制会是运用九九乘法的方法，来推演日月五星的交会。其方法记载在《周髀算经》中，度数是用来测量天体运行的里程。天体环转不息，难以直接测量，圣人选取明显的星辰（即二十八宿星）作为界限标识，然后才能进行度量。这就好比用山川城邑来标识道路的远近一样。《奇器图》中每度代表二百五十里。然而天体像卵形，度数如柳叶状，靠近极地的地方狭窄，靠近赤道的地方宽广，难以用固定的标准拘泥。气是指二十四节气，数是指盈虚的变化之数。
太阳属阳，月亮属阴，运行有分界纪限，行走有固定里程。太阳每天运行一度，月亮每天运行十三度有余。因此大小月累计三百六十五日构成一年，积累气的余数而设置闰月。
按：太阳运行一周天需要三百六十五又四分之一日。月亮运行迅速，每天超过十三度有余，大约二十九天多退行一周天。凡十二次周天得到三百五十四天多，比太阳运行少十天多，这就是所谓的日月不齐之数。圣人于是校正岁年以区别它们。《周礼·太史》注中说：中数称为“岁”，朔数称为“年”。所以岁必须包含二十四节气，全年则是十二月或十三月，乃是以气的盈余来弥补朔的不足。每三十四个月正好齐平，共六十六个气，所以称为闰。
在开始确立开端，在中间表正，在终结推求余数，那么天的度数就完备了。
按：《左传》作“履端于始，举正于中，归余于终”，《史记》作“归邪于终”。大概古人推演历法称为“步历”，意思是日月在天上的运转就像人行走一样。“履”即“步”。日月的运行必然有余分，“履端于始”是指必须以日月全数之前没有余分的日期作为上元，即历法的开端。“举正于中”是指中气不超出本月，如果盈余满了一个月策，这个月就是闰月。“归余于终”是指积累余数成为一个月而设置闰月。
天有十个天干，日运行六次而周遍甲子（六十日周一甲子），甲子重复六次（六甲子）而终结，这是三百六十日的法度。五天称为一候，三候称为一气，六气称为一时，四时称为一岁，并且各自顺从其主治的气。五运相继承袭而都治理万物，到了期末的日子，周而复始，时令确立，气布散，如同圆环没有端点，候也是如此法则。
汲冢《周书·时训解》记载：立春之日东风解冻，再过五日蛰虫开始振动，再过五日鱼上冰。这就是五天称为一候的意思。其余节气仿照此例，不再全部记录。
春克长夏，长夏克冬，冬克夏，夏克秋，秋克春。
土分旺于四季的十八日，取万物生于土、归于土的意义，但这并非土的固定位置，只有长夏才是它的定位。特别是夏火刚尽，秋金复至，长夏几乎成了虚位。不如遵循《素问·六元正纪大论》的五步为正的法则：大寒交初运，木旺；春分后第十三日交二运，火旺；芒种后十日交三运，土旺；处暑后七日交四运，金旺；立冬后四日交终运，水旺。如此则五行各得其平。
探究气的到来，都回归到始春。未到而先到，这叫做太过，则会侵凌所不胜之气而乘袭所胜之气，命名为“气淫”。已到而未到，这叫做不及，则所胜之气妄自行事，而生我之气受病，所不胜之气也会侵凌它，命名为“气迫”。
天有五行，统御五位，以产生寒暑燥湿风。人有五脏，化生五气，以产生喜怒悲忧恐（出自《素问·天元纪大论》）。
心是君主之官，神明由此发出。肺是相傅之官，治节由此产生。肝是将军之官，谋虑由此产生。胆是中正之官，决断由此产生。膻中是臣使之官，喜乐由此产生。脾胃是仓廪之官，五味由此产生。大肠是传道之官，变化由此产生。小肠是受盛之官，化物由此产生。肾是作强之官，伎巧由此产生。三焦是决渎之官，水道由此产生。膀胱是州都之官，津液由此储藏，气化作用后才能排出。这十二个官职不能相互失和。所以君主明察则下属安定，以此养生则长寿；君主不明则十二官危险，使道闭塞不通，形体受到严重损伤（出自《素问·灵兰秘典论》）。
（沈又彭）按：膀胱只有一个口，口端有一横管，上半管即名下焦，下半管即是溺孔。未排尿时，膀胱底部下垂，其口向上，与下焦直对，所以下焦别回肠而渗入其中。欲排尿时，大气举起膀胱底部，使其口向下，从溺孔流出，所以说“气化则能出矣”。孕妇因胎压胞门导致小便不出，丹溪用托胎法深得此意。
五脏是储藏精气而不泻出的，所以保持充满而不能充实（指实邪）。六腑是传导消化物而不储藏的，所以保持充实而不能充满（指空虚）。水谷入口，则胃充实而肠空虚；食物下行，则肠充实而胃空虚。所以说六腑是“实而不能满”（出自《素问·五脏别论》）。
阴中有阳，阳中有阴。从清晨到中午，是天的阳，也是阳中之阳。从中午到黄昏，是天的阳，也是阳中之阴。从合夜到鸡鸣，是天的阴，也是阴中之阴。从鸡鸣到清晨，是天的阴，也是阴中之阳。所以人也顺应这种规律。如果说人的阴阳，则外为阳，内为阴；背为阳，腹为阴。六腑皆为阳，五脏皆为阴。背为阳，阳中之阳是心，阳中之阴是肺。腹为阴，阴中之阳是肝，阴中之阴是肾，阴中之至阴是脾（出自《素问·金匮真言论》）。
懂得这些就可以判断疾病的轻重缓急。
圣人面南而立，前面叫广明，后面叫太冲。太冲之地名叫少阴。少阴之上名叫太阳。太阳根起于至阴穴，结于命门，名叫阴中之阳。身体中部以上名叫广明。广明之下名叫太阴。太阴之前名叫阳明。阳明根起于厉兑穴，名叫阴中之阳。厥阴之表名叫少阳。少阳根起于窍阴穴，名叫阴中之少阳。这是三阳的离合。太阳为开，阳明为阖，少阳为枢。外在者为阳，内在者为阴。那么中为阴，其冲在下名叫太阴。太阴根起于隐白穴，名叫阴中之阴。太阴之后名叫少阴。少阴根起于涌泉穴，名叫阴中之少阴。少阴之前名叫厥阴。厥阴根起于大敦穴，阴之绝阳名叫阴之绝阴。这是三阴的离合。太阴为开，厥阴为阖，少阴为枢（出自《素问·阴阳离合论》）。
手太阴肺经，起于中焦（直接连接中焦，中焦从胃通出，外部对应中脘穴，在心蔽骨与脐之间），向下联络大肠，返回沿着胃口，向上穿过膈肌（胃口上有心肺，下有膈膜遮隔，防止浊气上侵，这是清浊的分界，所以十二经脉由此上下，都书写于此），属于肺，从肺系横行出于腋下（肩下胁上称为腋），向下沿手臂内侧，行在手少阴心经和手厥阴心包经之前，下行至肘中，沿臂内侧，上行于骨下缘（臂有两骨，行于臂内侧上骨之下缘），进入寸口（即诊脉处），上至鱼际（掌骨之前，大拇指之后肉隆起处称为鱼），沿鱼际（大拇指本节后穴位名称），出于大拇指末端（少商穴，在大拇指内侧，距爪甲角如韭菜叶宽）。其支脉从腕后（列缺穴，两手交叉食指尽头处，太阴络脉从此别走阳明经），直出于食指内侧边缘，出其末端。
发生病变则出现肺胀满，膨膨然喘咳，缺盆中痛（肩下横骨陷中），严重时两手交叉于胸前而视物模糊（迷乱也），这叫臂厥。本经主要主管肺所生的疾病：咳嗽，上气喘促，口渴，心烦，心胸满闷，手臂内侧前缘疼痛，厥冷，掌心发热。邪气有余则肩臂痛风寒汗出，中风，小便频数且哈欠连天；正气不足则肩臂痛，畏寒，气短不足以息，尿色变深。
手阳明大肠经，起于大拇指次指末端（商阳穴，在次指内侧，距爪甲角如韭菜叶宽），沿手指上缘，出于合谷两骨之间（合谷穴名在大指次指歧骨陷中），上行入两筋之中，沿臂上缘，入肘外缘，上外前缘，上肩，出于肩峰骨之前缘，上出于柱骨交会处，上下入缺盆，联络肺，向下穿过膈肌，属于大肠。其支脉从缺盆上颈，贯颊，入下齿中，还出挟口，交叉于人中，左脉向右，右脉向左，上挟鼻孔（迎香穴，鼻下孔旁五分）。
发生病变则出现齿痛，颈肿。本经主要主管津液所生的疾病：目黄，口干，鼻塞流清涕（鼽），鼻出血（衄），喉痹，肩前及臑部疼痛，大拇指次指疼痛不能用，气有余则经脉所过之处热肿，气虚则寒栗不止。
足阳明胃经，起于鼻翼旁，交于鼻根中（山根），旁约太阳之脉，下循鼻外，上入齿中，还出挟口环唇，下交承浆（任脉穴，在唇棱下陷中），却循颐后下廉（腮下为颔，颔下为颐），出大迎（穴在曲颔前一寸二分），循颊车（耳下八分，曲颊端近前陷中），上耳前，过客主人（足少阳经穴，在耳前起骨），循发际，至额颅。其支脉从大迎前下人迎（结喉旁一寸五分动脉），循喉咙，入缺盆，下膈，属于胃，联络脾。其直行者从缺盆下乳内廉（从乳中经过），下挟脐，入气街中（穴在脐下八寸，去中行二寸）。其支脉起于胃口，下循腹里，下至气街中而合，以下髀关，抵伏兔（大腿的本节为髀，髀前膝上六寸起肉处为伏兔，伏兔后横纹中为髀关，髀内为股，髀尽头处前为膝，后为腘，第二节为胫，胫尽头处即内外踝下为足），下膝膑中（挟膝筋中为髌），下循胫外缘，下足跗（足面），入中指内间。其支脉下廉三寸而别，下入中指外间。其支脉别跗上，入大指间，出其端（厉兑穴，在足大指次指之端，距爪甲角如韭菜叶宽）。
发生病变则出现洒洒振寒，喜欢呻吟，频繁打哈欠，面色发黑。病至则恶人与火，闻木声则惕然而惊，心动欲动，独闭户塞牖而处。严重时想上高而歌，弃衣而走，腹中雷鸣腹胀，这叫胫厥。本经主要主管血所生的疾病：狂证，疟疾，温热病，汗出，鼻塞流涕，鼻出血，口唇疱疹，颈肿，喉痹，大腹水肿，膝膑肿痛，循膺乳、气街、股、伏兔、胻外廉、足跗上皆痛，中指不用。气盛则身以前皆热，其有余于胃则消谷善饥，尿色黄；气不足则身以前皆寒栗，胃中寒则胀满。
足太阴脾经，起于大拇指末端（隐白穴，在大指端内侧，距爪甲角如韭菜叶宽），沿手指内侧白肉际（白肉为三阴脉所经，赤肉为三阳脉所经，际乃白肉尽头处），过核骨后，上内踝前缘，上内踝（足肚），循胫骨后，交出厥阴之前，上膝股内前缘，入腹，属于脾，联络胃，上膈，挟咽，连舌本，散舌下。其支脉复从胃别上膈，注心中。
发生病变则出现舌本强，食则呕，胃脘痛，腹胀，喜欢嗳气，得后气（放屁或排便）则快然如衰，身体皆重。本经主要主管脾所生的疾病：舌本痛，身体不能动摇，食不下，烦心，心下急痛，溏泄，瘕聚，泄泻，水闭，黄疸，不能卧，强立则股膝内肿，厥冷，足大指不用。
手少阴心经，起于心中，出属于心系（心系上与肺通，由肺叶而下曲折向后，贯脊髓通于肾），下膈，络小肠。其支脉从心系上挟咽，系目系。其直行者复从心系却上肺，下出腋下，下循臑内后廉，行太阴心主之后，下肘内，循臂内后廉，抵掌后锐骨之端，入掌内后廉，循小指之内，出其端（少冲穴，在小指内侧，距爪甲角如韭菜叶宽）。
发生病变则出现咽喉干，心痛，渴而欲饮，这叫臂厥。本经主要主管心所生的疾病：目黄，胁痛，臂内后廉痛，厥冷，掌中热痛。
手太阳小肠经，起于小指末端（少泽穴，在小指外侧，距爪甲角下一分陷中），循手外侧，上腕，出踝中（腕下高骨），直上循臂骨下缘，出肘内侧两筋之间，上循臑外后缘，出肩解（脊两旁为膂，膂上两角为肩解），绕肩胛（肩解下成片骨），交肩上（上会大椎，乃左右相交于肩上），入缺盆，络心，循咽，下膈，抵胃，属于小肠。其支脉从缺盆循颈上颊，至目锐眦（目外角为锐眦），却入耳中。其支脉别颊上䪼（目下为䪼），抵鼻，至目内眦（内角），斜络于颧。
发生病变则出现咽喉痛，颔肿，不可以顾盼，肩似拔，臑似折。本经主要主管液所生的疾病：耳聋，目黄，颊肿，颈颔肩臑肘臂外后廉痛。
足太阳膀胱经，起于目内眦（睛明穴，为手足太阳、足阳明、阴跷、阳跷五脉之会），上额，交巅（百会穴）。其支脉从巅至耳上角。其直行者从巅入络脑，还出别下项，循肩膊内（肩后下为膊），挟脊抵腰中，入循膂，络肾，属于膀胱。其支脉从腰中下挟脊，贯臀，入腘中。其支脉从膊内左右别下，贯胛，挟脊内，过髀枢（捷骨下为髀枢），循髀外从后廉下合腘中（与前入腘中者合），以下贯腨内，出外踝之后，循京骨（足外侧赤白肉际，小指本节后大骨），至小指外侧（至阴穴，在小指外侧本节前陷中）。
发生病变则出现冲头痛，目似脱，项如拔，脊痛腰似折，髀不可以曲，腘如结，踹如裂，这叫踝厥。本经主要主管筋所生的疾病：痔疾，疟疾，狂证，癫疾，头囟项痛，目黄，泪出，鼻塞流涕，鼻出血，项背腰尻腨脚皆痛，小指不用。
足少阴肾经，起于小指之下，邪趋足心（涌泉穴，在足心屈足卷指宛宛中），出于然谷之下（足内踝前起大骨下陷中），循内踝之后，别入跟中，以上腨内，出腨内廉，上股内后廉，贯脊（与督脉会长强穴），属于肾，络膀胱。其直行者从肾上贯肝膈，入肺中，循喉咙，挟舌本。其支脉从肺出，络心，注胸中。
发生病变则出现饥不欲食，面如漆柴，咳唾则有血，喝喝而喘，坐而欲起，目䀮䀮如无所见，心如悬若饥状，气不足则善恐，心惕惕如人将捕之，这叫骨厥。本经主要主管肾所生的疾病：口热，舌干，咽肿，上气，嗌干及痛，烦心，心痛，黄疸，肠澼，脊股内后廉痛，痿厥，嗜卧，足下热而痛。
手厥阴心包络经，起于胸中，出属于心包络，下膈，历络三焦。其支脉从胸中出胁（腋下为胁），下腋三寸，上抵腋下，循臑内，行太阴少阴之间，入肘中，下臂，行两筋之间，入掌中，循中指出其端（中冲穴，在中指端爪甲如韭叶陷中）。其支脉别掌中，循小指次指出其端。
发生病变则出现手心热，臂肘挛急，腋肿，严重时胸胁支满，心中憺憺大动，面赤，目黄，喜笑不休。本经主要主管脉所生的疾病：烦心，心痛，掌中热。
手少阳三焦经，起于小指次指末端（关冲穴，在无名指外侧，距爪甲如韭叶宽），上出两指之间，循手表腕，出臂外两骨之间，上贯肘，循臑外，上肩而交出足少阳之后，入缺盆，布膻中（两乳中间），散络心包，下膈，循属三焦。其支脉从膻中上出缺盆，上项，系耳后，直上出耳上角，以屈下颊至䪼。其支脉从耳后入耳中，出走耳前，过客主人前，交颊，至目锐眦。
发生病变则出现耳聋，浑浑焞焞，咽喉肿，喉痹。本经主要主管气所生的疾病：汗出，目锐眦痛，颊肿，耳后肩臑肘臂外皆痛，小指次指不用。
足少阳胆经，起于目锐眦（瞳子髎穴，在目外去眦五分），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。其支脉从耳后入耳中，出走耳前，至目锐眦后。其支脉别锐眦，下大迎，合于手少阳，抵于䪼下，加颊车，下颈合缺盆（与前入者合），以下胸中，贯膈，络肝，属于胆，循胁里，出气街，绕毛际，横入髀厌中（股与少腹之间陷中）。其直行者从缺盆下腋，循胸，过季胁（胁骨之下为季胁），下合髀厌中，以下循髀阳（循髀外行，在太阳阳明之间），出膝外廉，下外辅骨之前，直下抵绝骨之端（外踝上为绝骨），下出外踝之前，循足跗上，入小指次指之间（窍阴穴，在小指次指外侧，距爪甲角如韭叶宽，足少阳脉至此而终）。其支脉别跗上，入大指之间，循大指岐骨内，出其端，还贯爪甲，出三毛。
发生病变则出现口苦，喜欢叹气，心胁痛不能转侧，严重时面微有尘，体无膏泽，足外反热，这叫阳厥。本经主要主管骨所生的疾病：头痛，颔痛，目锐眦痛，缺盆中肿痛，胁下肿，马刀侠瘿，汗出振寒，疟疾，胸胁肋髀膝外至胫、绝骨、外踝前及诸节皆痛。
足厥阴肝经，起于大指丛毛之际（大敦穴，在大指端，距爪甲如韭叶，为厥阴所出之井，针灸家皆用之，然经文则明言起于丛毛之际，非指端也。今厥阴逆上腹痛脉绝欲死者，灸丛毛大验），上循足跗上廉，去内踝一寸，上踝八寸，交出太阴之后，上腨内廉，循股阴，入毛中，过阴器（左右环绕阴器），抵小腹，挟胃，属于肝，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
If medicine does not understand how diseases arise, it cannot treat them; if it does not understand the state of a healthy person (Ping Ren), it cannot recognize disease. The term "Ping Ren" refers to a person without illness. The *Neijing* contains the chapter "Ping Ren Qi Xiang Lun" (Treatise on the Phenomena and Images of Healthy Persons), which is likely derived from this concept.
In ancient times, the Yellow Emperor was born with spiritual sensitivity, able to speak in his infancy, agile and orderly in his youth, diligent and wise as he grew, and attained heaven upon maturity (from *Suwen: Shanggu Tianzhen Lun*).
The Yellow Emperor then asked Qibo: "Is the earth located below?" Qibo replied: "The earth is beneath humans, in the midst of the Great Void." The Emperor asked: "Does it rely on something for support?" Qibo replied: "It is upheld by the Great Qi. The six cycles of cold and heat enter, thus causing the void to generate transformations" (from *Suwen: Wuyunxing Dalun*).
Here, "six cycles of cold and heat entering" refers to the Five Qi entering from above, below, and the four directions, rather than the Six Qi. The Six Qi are a later fabrication, which will be detailed and辨析 (analyzed) later.
The Emperor asked: "Heaven forms years through six six-day segments, and humans formulate laws using nine nines. What does this mean?" Qibo replied: "The six six-day segments and the nine nines formulation are used to correct the degrees of Heaven and calculate the numbers of Qi."
Note: The six six-day segments refer to the method of 360 days. The nine nines formulation uses the multiplication table of nine to deduce the conjunctions of the sun, moon, and five planets. These methods are found in the *Zhoubi Suanjing*, where degrees measure the course of the heavens. Since the celestial sphere rotates continuously and is difficult to measure, sages selected prominent stars (the Twenty-Eight Lunar Mansions) as markers to establish limits, thereby enabling measurement. This is akin to using mountains, rivers, cities, and towns to mark distances. In the *Qiqi Tu*, each degree represents 250 li. However, the celestial body is like an egg, and degrees vary like willow leaves: narrow near the poles and wide near the equator, making fixed standards difficult to apply rigidly. Qi refers to the twenty-four solar terms, and numbers refer to the cycles of fullness and emptiness.
The Sun is Yang, the Moon is Yin. Their movements have divisions and boundaries, and their paths have fixed distances. The Sun moves one degree per day, while the Moon moves thirteen degrees and a fraction per day. Thus, large and small months accumulate to 365 days to form a year, accumulating surplus Qi to create leap months.
Note: The Sun completes a circuit of the heavens in 365.25 days. The Moon moves rapidly, exceeding thirteen degrees per day, completing a circuit in approximately 29.5 days. Twelve lunar circuits amount to about 354 days, which is roughly ten days less than the solar year. This is the so-called number of the non-alignment of the sun and moon. The sages corrected the years to distinguish them. According to the commentary in *Zhou Li: Taishi*, the central count is called "Sui" (year), and the朔 (new moon) count is called "Nian" (year). Therefore, a Sui must contain twenty-four solar terms, while a Nian consists of twelve or thirteen months. The surplus of Qi compensates for the deficiency of the朔. Every thirty-four months align perfectly, totaling sixty-six Qi, hence the term "leap".
Establish the beginning at the start, set the standard in the middle, and calculate the remainder at the end, and the degrees of Heaven are complete.
Note: *Zuo Zhuan* states "Start with the step, raise the standard in the middle, return the remainder at the end," while *Shiji* states "Return the deviation at the end." Ancient people referred to calendar calculation as "Bu Li" (walking the calendar), meaning the movement of the sun and moon in the sky is like a person walking. "Lv" means "step." The movement of the sun and moon inevitably has remainders. "Starting with the step" means using the full number of days before any remainder exists as the "Shangyuan" (Supreme Origin), the beginning of the calendar. "Raising the standard in the middle" means the mid-climate (Zhongqi) should not exceed the current month; if the surplus fills a month's cycle, that month becomes a leap month. "Returning the remainder at the end" means accumulating remainders into a month to insert a leap month.
Heaven has ten Heavenly Stems. The sun completes a Jiazi cycle every sixty days. Six Jiazi cycles complete the year, following the 360-day method. Five days constitute one Hou (pentad); three Hous make one Qi (solar term); six Qis make one Shi (season); four Shis make one Sui (year), each following its governing Qi. The Five Movements succeed each other and govern all things. At the end of the cycle, it starts again. Seasons are established, Qi is distributed, like a circle without beginning or end, and the same applies to Hous.
The *Jizhong Zhou Shu: Shixun Jie* records: On the day of Lichun, the east wind thaws the ice; five days later, hibernating insects begin to stir; five days later, fish rise to the ice. This is what is meant by five days constituting one Hou. Other solar terms follow this pattern and are not recorded in full here.
Spring overcomes Changxia (Late Summer); Changxia overcomes Winter; Winter overcomes Summer; Summer overcomes Autumn; Autumn overcomes Spring.
Earth prospers for eighteen days in each of the four seasons, reflecting the meaning that all things are born from and return to Earth. However, this is not Earth's fixed position; only Changxia is its specific location. Especially since Fire of Summer ends and Metal of Autumn begins, Changxia seems almost vacant. It is better to follow the "Five Steps for Correctness" from *Suwen: Liuyuan Zhengji*: At the beginning of Dahan (Great Cold), Wood Qi prevails; thirteen days after Chunfen (Spring Equinox), Fire Qi prevails; ten days after Mangzhong (Grain in Ear), Earth Qi prevails; seven days after Chushu (End of Heat), Metal Qi prevails; four days after Lidong (Start of Winter), Water Qi prevails. In this way, the Five Elements each achieve balance.
To investigate the arrival of Qi, it all returns to early Spring. If it arrives before its time, this is called "Excess" (Taiguo), which suppresses the unconquered and attacks the conquered, named "Qi Yin" (Overflowing Qi). If it arrives late, this is called "Deficiency" (Bují), where the conquered acts recklessly, the generating element suffers, and the unconquered suppresses it, named "Qi Po" (Pressing Qi).
Heaven nourishes humans with Five Qi, and Earth nourishes humans with Five Flavors (from *Suwen: Liujian Zangxiang Lun*).
Heaven has Five Elements, controlling five positions to generate cold, heat, dryness, dampness, and wind. Humans have Five Zang organs, transforming Five Qi to generate joy, anger, sorrow, worry, and fear (from *Suwen: Tianyuanchi Dalun*).
The Heart is the Official of the Sovereign, from whom Shenming (Spiritual Illumination) emerges. The Lung is the Official of the Chancellor, from whom Zhijie (Regulation) emerges. The Liver is the Official of the General, from whom Moulü (Strategies) emerge. The Gallbladder is the Official of Integrity, from whom Jueduan (Decision-making) emerges. the Pericardium (Shanzhong) is the Official of the Envoy, from which Xile (Joy and Pleasure) emerge. The Spleen and Stomach are the Officials of the Granary, from which Wuwei (Five Flavors) emerge. The Large Intestine is the Official of Transmission, from whom Bianhua (Transformations) emerge. The Small Intestine is the Official of Reception, from whom Huawu (Transformation of substances) emerge. The Kidney is the Official of Strength, from whom Jiqiao (Skills and Ingenuity) emerge. the Sanjiao (Triple Burner) is the Official of Ditches, from whom Shuidao (Water pathways) emerge. the Bladder is the Official of the Prefecture, storing Jin Ye (Body Fluids), which can exit only through Qi Hua (Qi transformation). These twelve officials must not lose harmony. If the Sovereign is clear, subordinates are peaceful; using this for health leads to longevity. If the Sovereign is unclear, the twelve officials are endangered, the Shidao (pathways) become blocked, and the physical form suffers greatly damage (from *Suwen: Linglan Midian Lun*).
(Note by Shen Youpeng): The bladder has only one opening. At the end of the opening is a horizontal tube; the upper part is named Xiajiao (Lower Burner), and the lower part is the urethral orifice. When not urinating, the bottom of the bladder hangs down, its opening facing upward, directly opposite the Lower Burner, allowing fluids from the Lower Burner to seep in separately from the descending intestines. When intending to urinate, Da Qi (Vital Qi) lifts the bottom of the bladder, turning the opening downward so fluid flows out through the urethra. Hence it is said, "Qi transformation allows it to exit." Pregnant women may experience urinary retention due to fetal pressure on the Baomen (womb gate). Danxi's use of the "lifting fetus" method deeply grasps this principle.
The Five Zang organs store Jing Qi (Essence and Qi) and do not drain, so they are full but not solid (referring to pathogenic excess). The Six Fu organs transmit and transform substances without storing, so they are solid but not full (referring to emptiness). When food and water enter the mouth, the Stomach becomes solid and the Intestines empty; when food moves down, the Intestines become solid and the Stomach empty. Thus, it is said that the Fu organs are "solid but not full" (from *Suwen: Wuzang Bie Lun*).
The Five Zang organs should store; the Six Fu organs should circulate (words of Li Dongyuan).
Yin contains Yang, and Yang contains Yin. From dawn to noon, it is Heaven's Yang, also Yang within Yang. From noon to dusk, it is Heaven's Yang, also Yin within Yang. From twilight to rooster crow, it is Heaven's Yin, also Yin within Yin. From rooster crow to dawn, it is Heaven's Yin, also Yang within Yin. Thus, humans correspond to this. Regarding human Yin and Yang: exterior is Yang, interior is Yin; back is Yang, abdomen is Yin. All Six Fu organs are Yang; all Five Zang organs are Yin. Back is Yang: Yang within Yang is the Heart, Yin within Yang is the Lung. Abdomen is Yin: Yang within Yin is the Liver, Yin within Yin is the Kidney, Ultimate Yin within Yin is the Spleen (from *Suwen: Jin Gui Zhenyan Lun*).
Understanding this allows one to determine the severity of diseases.
When sages faced south, the front was called Guangming, and the back was called Taichong. The place of Taichong is named Shaoyin. Above Shaoyin is named Taiyang. Taiyang originates at Zhiyin and knots at Mingmen, named Yang within Yin. The middle-upper body is called Guangming. Below Guangming is named Taiyin. Before Taiyin is named Yangming. Yangming originates at Lidui, named Yang within Yin. The exterior of Jueyin is named Shaoyang. Shaoyang originates at Qiaoyin, named Lesser Yang within Yin. This is the separation and union of the Three Yang meridians. Taiyang is the Opening, Yangming is the Closing, Shaoyang is the Pivot. Exterior is Yang, interior is Yin. Thus, the middle is Yin, its surge is below, named Taiyin. Taiyin originates at Yinbai, named Yin within Yin. Behind Taiyin is named Shaoyin. Shaoyin originates at Yongquan, named Lesser Yin within Yin. Before Shaoyin is named Jueyin. Jueyin originates at Dadun. The extreme Yang of Yin is named Extreme Yin of Yin. This is the separation and union of the Three Yin meridians. Taiyin is the Opening, Jueyin is the Closing, Shaoyin is the Pivot (from *Suwen: Yin Yang Lihe Lun*).
The Hand-Taiyin Lung Meridian originates in the Middle Jiao (directly connecting to the Middle Jiao, which connects from the Stomach externally corresponding to the Zhongwan acupoint, between the Jian Gu bone and the umbilicus), descends to connect with the Large Intestine, returns along the stomach opening, ascends through the Diaphragm (above the stomach opening are the Heart and Lung, below is the diaphragm membrane blocking turbid Qi from ascending; this is the boundary of clear and turbid, so all twelve meridians pass up and down here), belongs to the Lung, and exits horizontally from the Lung system under the armpit (below the shoulder and above the ribs is the axilla). It descends along the medial aspect of the arm, anterior to the Hand-Shaoyin Heart and Hand-Jueyin Pericardium meridians, descends to the elbow midpoint, follows the medial aspect of the forearm, ascends along the lower border of the bone (the arm has two bones; running along the medial aspect of the upper bone's lower border), enters the Cun Kou (pulse diagnosis site), ascends to the Yu Ji (the fleshy prominence before the metacarpal bone and behind the thumb is called Yu), follows the Yu Ji (acupoint name behind the base of the thumb), and exits at the tip of the thumb (Shaoshang acupoint, on the radial side of the thumb, distance from nail corner like a leek leaf width). Its branch diverges from behind the wrist (Liuque acupoint, where the index finger ends when hands cross; the Taiyin collateral diverges here to the Yangming meridian), goes straight to the medial side of the index finger, and exits at its tip.
Pathological changes manifest as lung distension, bloating, wheezing, and coughing; pain in the Quepen area (depression below the clavicle); severe cases involve crossing both arms over the chest and visual confusion (disorientation), known as Bi Jue (Arm Jue). This meridian primarily governs diseases generated by the Lung: cough, asthma, thirst, irritability, chest fullness, pain along the anterior medial border of the arm, Jue (cold limbs), and heat in the palm. Excess causes wind-cold, sweating, stroke, frequent urination, and yawning; deficiency causes shoulder/arm pain, chills, shortness of breath, and dark urine color.
The Hand-Yangming Large Intestine Meridian originates at the tip of the index finger (Shangyang acupoint, on the ulnar side of the index finger, distance from nail corner like a leek leaf width), follows the radial border of the finger, exits between the two bones of Hegu (Hegu acupoint name in the depression between the first and second metacarpal bones), ascends into the space between two tendons, follows the radial border of the forearm, enters the lateral elbow, ascends the lateral anterior border, goes up the shoulder, exits anterior to the acromion, ascends to the intersection of the vertebral column, enters the Suwen (supraclavicular fossa), connects with the Lung, descends through the diaphragm, and belongs to the Large Intestine. Its branch diverges from the Suwen, ascends the neck, penetrates the cheek, enters the lower teeth, returns to cross the mouth at the Renzhong point, crosses left to right and right to left, ascends beside the nostrils (Yingxiang acupoint, five fen beside the nasal alae).
Pathological changes manifest as toothache and neck swelling. This meridian primarily governs diseases generated by Body Fluids: yellow eyes, dry mouth, rhinorrhea (Qiu), epistaxis (Nu), throat obstruction, pain in the shoulder and arm, and immobility of the index finger. Excess causes heat and swelling along the meridian pathway; deficiency causes persistent chills.
The Foot-Yangming Stomach Meridian originates beside the nose, intersecting at the Shan Gen (root of the nose), adjacent to the Taiyang meridian, descends along the lateral nose, enters the teeth, returns to encircle the lips, intersects at Chengjiang (Ren meridian acupoint in the depression below the lip ridge), follows the posterior mandible (cheek below is Han, chin below is Yi), exits at Daying (acupoint one cun two fen anterior to the angle of the jaw), follows Jiache (eight fen below the ear, in the depression near the anterior end of the jaw), ascends anterior to the ear, passes Gukezhu (Foot-Shaoyang meridian acupoint anterior to the rising bone of the ear), follows the hairline to the forehead. Its branch diverges anterior to Daying, descends to Renying (artery one cun five fen lateral to the larynx), follows the throat, enters the Suwen, descends through the diaphragm, belongs to the Stomach, and connects with the Spleen. Its direct branch descends from the Suwen along the medial breast, passes the umbilicus, and enters the Qijie area (acupoint eight cun below the umbilicus, two cun lateral to the midline). Another branch originates from the stomach opening, descends along the abdominal interior to the Qijie area and merges. It then descends to Biguan, reaches Futu (the thigh joint is Bi; the fleshy area six cun above the knee is Futu; the transverse crease behind Futu is Biguan; inside the thigh is Gu; the anterior end of the thigh is the knee; the posterior is the popliteal fossa; the second segment is the tibia; the end of the tibia is the malleoli; below are the feet), descends to the patella (patella is among the knee tendons), follows the lateral border of the tibia, descends to the foot dorsum, and enters the space between the toes of the middle finger. Another branch diverges three cun below the lateral border, enters the space between the toes of the middle finger. Another branch diverges from the dorsum of the foot, enters the space between the big toe, and exits at its tip (Lidui acupoint at the tip of the big toe and index toe, distance from nail corner like a leek leaf width).
Pathological changes manifest as aversion to cold, shivering, groaning, frequent yawning, and dark complexion. Upon onset, there is aversion to people and fire, startling at the sound of wood, desire to move yet closing doors and windows. Severe cases involve climbing high and singing, discarding clothes, rumbling abdomen, and distension, known as Ting Jue (Tibia Jue). This meridian primarily governs diseases generated by Blood: mania, malaria, warm pathogens, sweating, rhinorrhea, epistaxis, oral herpes, neck swelling, throat obstruction, abdominal edema, knee/patella swelling, pain along the chest, breast, Qijie, thigh, Futu, tibial lateral border, and foot dorsum, and immobility of the middle finger. Excess causes heat in the anterior body and excessive hunger with yellow urine; deficiency causes cold chills in the anterior body and abdominal distension due to Stomach cold.
The Foot-Taiyin Spleen Meridian originates at the tip of the big toe (Yinbai acupoint, on the medial side of the big toe, distance from nail corner like a leek leaf width), follows the medial white flesh margin (white flesh is traversed by Yin meridians, red flesh by Yang meridians; the margin is the end of the white flesh), passes posterior to the nuclear bone, ascends anterior to the medial malleolus, ascends the calf muscle, follows the posterior tibia, crosses anterior to Jueyin, ascends the anterior medial knee and thigh, 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 disperses under the tongue. Its branch diverges from the Stomach, ascends through the diaphragm, and pours into the Heart.
Pathological changes manifest as stiffness of the tongue root, vomiting after eating, epigastric pain, abdominal distension, belching, relief after defecation/gas passage, and heaviness of the body. This meridian primarily governs diseases generated by the Spleen: tongue root pain, inability to move, difficulty swallowing, irritability, acute epigastric pain, loose stools, masses, diarrhea, urinary retention, jaundice, inability to lie down, swelling of the inner thigh/knee when standing forcibly, Jue (cold limbs), and immobility of the big toe.
The Hand-Shaoyin Heart Meridian originates in the Heart, connects to the Xin Xi (Heart System, which connects to the Lung above, curves backward through the lung lobes, pierces the spinal cord, and connects to the Kidney), descends through the diaphragm, and connects with the Small Intestine. Its branch ascends from the Heart System, flanks the pharynx, and connects to the Eye System. Its direct branch returns from the Heart System, ascends to the Lung, exits under the axilla, descends along the posterior medial border of the arm, runs posterior to the Taiyin and Pericardium meridians, descends to the elbow, follows the posterior medial border of the forearm, reaches the end of the sharp bone at the wrist, enters the posterior medial palm, follows the medial little finger, and exits at its tip (Shaochong acupoint on the medial side of the little finger, distance from nail corner like a leek leaf width).
Pathological changes manifest as dry throat, heart pain, thirst with desire to drink, known as Bi Jue (Arm Jue). This meridian primarily governs diseases generated by the Heart: yellow eyes, flank pain, pain along the posterior medial border of the arm, Jue (cold limbs), and heat/pain in the palm.
The Hand-Taiyang Small Intestine Meridian originates at the tip of the little finger (Shaoze acupoint, one fen below the nail corner on the lateral side of the little finger in a depression), follows the lateral hand, ascends the wrist, exits the ankle bone (high bone below the wrist), goes straight up along the lower border of the arm bone, exits between two tendons at the medial elbow, ascends along the posterior lateral border of the arm, exits the shoulder joint (the sides of the spine are Lu; the two angles above Lu are the shoulder joint), winds around the scapula (scapular blade below the shoulder joint), intersects at the shoulders (meeting Dazhui, crossing left and right at the shoulders), enters the Suwen, connects with the Heart, follows the pharynx, descends through the diaphragm, reaches the Stomach, and belongs to the Small Intestine. Its branch diverges from the Suwen, follows the neck to the cheek, reaches the outer canthus (Ruizi), enters the ear. Another branch diverges from the cheek, ascends to the infraorbital region (Xia), reaches the nose, arrives at the inner canthus (Nei), and obliquely connects to the Zygomatic arch.
Pathological changes manifest as sore throat, chin swelling, inability to look around, shoulder feeling like being pulled, arm feeling like being broken. This meridian primarily governs diseases generated by Body Fluids: deafness, yellow eyes, cheek swelling, neck/chin/shoulder/arm/elbow/lateral posterior pain.
The Foot-Taiyang Bladder Meridian originates at the inner canthus (Jingming acupoint, meeting point of Hand/Foot Taiyang, Foot-Yangming, Yin/Yang Qiao meridians), ascends the forehead, intersects at the vertex (Baihui acupoint). Its branch goes from the vertex to the supra-auricular angle. Its direct branch enters from the vertex, connects with the Brain, returns, diverges, descends the nape, follows the medial shoulder blades, flanks the spine to the waist, enters along the Lumbar muscles, connects with the Kidney, and belongs to the Bladder. Its branch descends from the waist, flanks the spine, penetrates the buttocks, enters the popliteal fossa. Another branch diverges from the medial shoulder blades, goes down bilaterally, penetrates the scapula, flanks the spine internally, passes the Hip Pivot (Bi Shu, below the Jie Gu), follows the lateral posterior thigh, merges with the popliteal fossa (merging with the branch entering earlier), descends through the calf, exits posterior to the lateral malleolus, follows Jinggu (large bone behind the base of the little toe at the junction of red and white flesh on the lateral foot), to the lateral side of the little toe (Zhiyin acupoint in the depression anterior to the base of the little toe).
Pathological changes manifest as headache striking the head, eyes feeling like falling out, neck feeling like being pulled, back pain, waist feeling like breaking, inability to bend the hip, popliteal fossa feeling knotted, calf feeling torn, known as Huai Jue (Ankle Jue). This meridian primarily governs diseases generated by Tendons: hemorrhoids, malaria, mania, epilepsy, head/occiput/neck pain, yellow eyes, tearing, rhinorrhea, epistaxis, neck/back/waist/sacrum/calf/foot pain, and immobility of the little toe.
The Foot-Shaoyin Kidney Meridian originates below the little toe, slants toward the sole (Yongquan acupoint in the hollow when the foot is flexed and fingers curled), exits below RanGu (depression below the large bone anterior to the medial malleolus), follows posterior to the medial malleolus, diverges into the heel, ascends along the medial calf, exits the medial lateral border, ascends the posterior medial thigh, pierces the spine (meeting Du Mai at Changqiang acupoint), belongs to the Kidney, and connects with the Bladder. Its direct branch ascends from the Kidney, pierces the Liver and Diaphragm, enters the Lung, follows the throat, flanks the root of the tongue. Its branch diverges from the Lung, connects with the Heart, and pours into the Chest.
Pathological changes manifest as hunger without desire to eat, face like lacquered charcoal, coughing/spitting blood, wheezing, desire to sit up, blurred vision, heart hanging like empty space resembling hunger, fearfulness due to Qi deficiency, heart palpitations as if hunted, known as Gu Jue (Bone Jue). This meridian primarily governs diseases generated by the Kidney: mouth heat, dry tongue, swollen throat, upward Qi, dry/painful throat, irritability, heart pain, jaundice, intestinal dysentery, pain along the posterior medial spine/thigh/calf, flaccidity/Jue (cold limbs), lethargy, and heat/pain in the soles.
The Hand-Jueyin Pericardium Meridian originates in the Chest, belongs to the Pericardium, descends through the diaphragm, sequentially connects with the Sanjiao. Its branch diverges from the Chest, exits the hypochondrium (hypochondrium is below the axilla), descends three cun under the axilla, ascends to the axilla, follows the medial arm, runs between Taiyin and Shaoyin, enters the elbow, descends the forearm between two tendons, enters the palm, follows the middle finger to its tip (Zhongchong acupoint in the depression like a leek leaf at the nail corner of the middle finger). Its branch diverges from the palm, follows the space between the little and index fingers, and exits at its tip.
Pathological changes manifest as heat in the palm, spasms of the arm/elbow, axillary swelling, severe chest/hypochondriac fullness, palpitations, red face, yellow eyes, incessant laughter. This meridian primarily governs diseases generated by Vessels: irritability, heart pain, heat in the palm.
The Hand-Shaoyang Sanjiao Meridian originates at the tip of the ring finger (Guanchong acupoint, distance from nail corner like a leek leaf on the lateral side of the ring finger), ascends between the two fingers, follows the dorsal wrist, exits between the two bones of the forearm, ascends through the elbow, follows the lateral arm, ascends the shoulder, crosses posterior to Foot-Shaoyang, enters the Suwen, distributes in the Shanzhong (between the breasts), scatters to connect with the Pericardium, descends through the diaphragm, and belongs to the Sanjiao. Its branch diverges from the Shanzhong, ascends out of the Suwen, goes up the neck, ties behind the ear, goes straight up to the supra-auricular angle, bends down to the cheek to the infraorbital region. Another branch enters the ear from behind, exits anterior to the ear, passes Gukezhu, crosses the cheek, reaches the outer canthus.
Pathological changes manifest as deafness, muffled hearing, swollen throat, throat obstruction. This meridian primarily governs diseases generated by Qi: sweating, outer canthus pain, cheek swelling, ear/shoulder/arm/elbow/lateral posterior pain, and immobility of the ring finger.
The Foot-Shaoyang Gallbladder Meridian originates at the outer canthus (Tongziliao acupoint, five fen lateral to the canthus), ascends to the head corner, descends behind the ear, follows the neck anterior to Hand-Shaoyang, reaches the shoulder, crosses posterior to Hand-Shaoyang, enters the Suwen. Its branch enters the ear from behind, exits anterior to the ear, reaches the posterior outer canthus. Another branch diverges from the outer canthus, descends to Daying, merges with Hand-Shaoyang, reaches the infraorbital region, adds to Jiache, descends the neck, merges with the Suwen (merging with the earlier entry), descends through the chest, pierces the diaphragm, connects with the Liver, belongs to the Gallbladder, follows the hypochondrium, exits the Qijie area, surrounds the pubic hair, transversely enters the Hip Aperture (depression between thigh and lower abdomen). Its direct branch descends from the Suwen under the axilla, follows the chest, passes the costal margin (lower ribs are Ji Xiong), merges with the Hip Aperture, descends along Hi Yang (lateral thigh, between Taiyang and Yangming), exits the lateral knee, descends anterior to the lateral fibular bone, goes straight to the end of Juegu (above the lateral malleolus), exits anterior to the lateral malleolus, follows the foot dorsum, enters the space between the little and index toes (Qiaoyin acupoint, distance from nail corner like a leek leaf on the lateral side of the ring toe; Foot-Shaoyang meridian ends here). Its branch diverges from the dorsum, enters the space between the big toe, follows the medial interosseous space of the big toe, exits at its tip, returns through the nail, exits at the trichiasis (hair tuft).
Pathological changes manifest as bitter taste, frequent sighing, heart/flank pain with inability to turn, severe case shows dusty complexion, lack of luster, heat on the lateral foot, known as Yang Jue. This meridian primarily governs diseases generated by Bones: headache, chin pain, outer canthus pain, Suwen swelling, flank swelling, horse-knife/goiter, sweating with chills, malaria, chest/flank/rib/thigh/knee/lateral leg/Juegu/lateral malleolus/joint pain.
The Foot-Jueyin Liver Meridian originates at the tuft of hair on the big toe (Dadun acupoint, distance from nail corner like a leek leaf at the tip of the big toe, the Jing-well point of Jueyin, used by acupuncture practitioners, though the classic explicitly states it originates at the hair tuft, not the tip. Moxibustion at the hair tuft is effective for Jueyin counterflow causing abdominal pain, pulse disappearance, and near-death states), ascends along the lateral superior border of the foot, one cun from the medial malleolus, ascends eight cun above the malleolus, crosses posterior to Taiyin, ascends the medial lateral border of the calf, follows the medial thigh, enters the pubic region, passes the genitalia (encircling the genitals), reaches the lower abdomen, flanks the Stomach, belongs to the Liver, connects with the Gallbladder, ascends through the diaphragm, distributes in the hypochondrium, follows the posterior throat, enters the Pharynx (Hangsang), connects to the Eye System, ascends the forehead, meets the Du Mai at the vertex. Its branch