马云。内论人身合五音、五谷、五果、五畜、等义。故名。
右征与少征 调右手太阳上 马云。上下字必有缺。张云。此下十二条。并后九条。皆所以言
六阳之表也。
左商与左征 调左手阳明上 马云。以火人而调金部。未知其所谓也。
少征与太宫 调左手阳明上 马云。以土人而调金部。未知其所谓也。张云。义似不合。
右角与太角 调右足少阳下 马云。前篇太角之人。比于左足少阳。少阳之上。遗遗然。而此
以右代左。以下代上者。必有讹耳。志云。前章有左角而无右角。左右二字。有误。
太征与少征 调左手太阳上 马云。前篇以少征之人。比于右手太阳。太阳之下 然。而此
以左代右。以上代下。必有误耳。
众羽与少羽 调右足太阳下 马云。前篇少羽之人。比于左足太阳。太阳之下纡纡然。今以右代
左者。必有讹耳。
少商与右商 调右手太阳下 马云。以金人而调火部。未知其所谓也。张云。义似不合。
少宫与太宫 调右足阳明下 马云。前篇以太宫之人。比于左右阳明。阳明之上婉婉然。今乃以
右代左。亦为异耳。
商与上商 调右足阳明下 马云。前篇以少商之人。比于右手阳明。阳明之下严严然。又云。
手阳明之下。血气盛则腋下毛美。手鱼肉以温。气血皆少。则手瘦以寒。此以上商而调右手阳明之下者是也。
但前止有 商、少商、右商、左商、并无上商。非此之上为误。则彼之少为误也。张云。义似不合。
商与上角 调左足太阳下 马云。以金人而调水部。未知其所谓也。按据前所属五音。而调各
部。正承前篇末节言。先明二十五人之形。然后可以明经隧而调阴阳。故此即二十五人之属于五音者。而指其
当调之所在也。但有以别音而互属。则是太少左右上下阴阳等字。非前篇则此篇必有讹处。正以此书向无明注。
而读者不晓。录者不慎。故不得改正之。愚欲据五行生克大义。悉改正之。其说自明。但此经非比寻常。不敢
妄更。姑俟后之君子。志云。按此节论调手足之三阳。有左右上下之相通者。有手太阳而调之手阳明者。有手
阳明而调之手太阳者。有手阳明而调之足阳明者。有足厥阴而调之足太阳者。阴阳之血气。各有分部。而调治
错综。抑经气之交通。或鲁鱼之舛误。姑从臆见笺疏。以俟后贤参正。
上征与右征同（止）时夏 张云。此下五条。言五脏之里。以合四时五色五味也。仇汝霖云。按前后
二篇。并无针刺二
字。所谓调右手太阳上。左足太阳下者。即以此五味调之也。列左右上下者。分别二十五变之人。使后学观形。
以知血气之盛虚。非用五味之中而有上下之分也。如用调左手太阳上。右手太阳下。总以麦谷羊畜调之也。书
不尽言。言不尽意。学人以意逆之。则得之矣。
太宫与上角 同右足阳明上 马云。太宫属土。宜调足阳明胃土。而此又以上角之人。义不可晓。
左角与太角 同左足阳明上 马云。角乃木音。宜调木部。今足阳明属土。而乃调之。义不可晓。张云。
义似不合。
加宫与太宫 同左足少阳上 马云。加宫太宫属土。而调足少阳之木。义不可晓。然太宫又重出矣。
张云。义似不合。
质判与太宫 同左手太阳下 马云。质判属火。宜调手太阳小肠经火。而太宫又附之。义不可晓。
且重出。
太羽与太角 同右足太阳上 马云。太羽属水。宜调右足太阳膀胱经水。而太角属木附之。义不可晓。
太角与太宫 同右足少阳上 马云。太角为木。宜调足少阳胆经木。而太宫属土附之。义不可晓。
右按以宫调胃土。以羽调膀胱水等义。固以五行相属。其间以别音之人互入。必是手足左右上下阴阳字面多讹。
今以此九项而与前十二项相配。有重者如左手阳明上。右足太阳下。右足阳明下。左手阳明上。有缺者。如右
足少阳上。左足少阳下。右手阳明上。左足太阳上。右足太阳上。右足阳明上。此必由重者差讹。故致有缺者
不全也。俟后之君子正之。张云。按此篇乃承前篇阴阳二十五人。而详明其五行相属之义。但前节言调者十二
条。后节言同者九条。总计言角者十二。征者六。
宫者八。商者八。羽者七。有重者。如左手阳明上。右足太阳下。右足阳明下。右足少阳下。有缺者。如左手
阳明下。右手阳明上。右手阳明下。左足太阳上。左足阳明下。且有以别音互入。而复不合于表里左右五行之
序者。此或以古文深讳。向无明注。读者不明。录者不慎。而左右上下太少五音之间。极易差错。愈传愈谬。
是以义多难晓。不敢强解。姑存其文。以俟后之君子再正。简案、志。顺文诠释。其义较明。然未免牵强。故
不敢收其说。
右征（止）少羽 左角宫。马本志本无角字。似是。张云。此上五条。结上文而总记五音之目也。五音各
五。是为二十五人之数。
妇人无须者 马云。前篇言气血盛则须美长。今妇人无须。岂无气血乎。
冲脉任脉（止）生毫毛 甲乙。背、作脊。腹下无右字。澹渗、作渗灌。张云。胞者子宫是也。此男女藏
精之所。皆得称为子宫。惟女子于此受孕。因名曰胞。然冲任督脉。皆起于此。所谓一原而三歧也。冲任、阴
阳也。故循腹右上行。然左乳之下。则有胃之大络。此正左阳右阴。相配之妙也。
以其数脱血也 甲乙。作以其月水下。数脱血。任冲并伤故也。张云。数脱血。谓血不留。而月事以时
下也。冲任为血之海。须为血之余。血不足。则冲任之脉不荣于口。而须不生矣。
士人有伤于阴（止）故须不生 甲乙。无士字。马云。士人有伤于阴器。而阴器绝而不起。亦不能复有所
用。其须之生者自若。惟宫者阴器既伤。而须独不生。帝之所以疑也。伯言士人虽有伤于阴器。其宗筋未尝去。
而冲脉未尝伤也。彼宫者不然。所以血一泻而不复其所伤之处。皮肤内结。冲
任之脉。不荣于上之口唇。故须焉得而生也。张云。阴不用者。阳痿不举也。志云。宗筋者前阴也。简案、士
人壮而伤其宗筋者。其须犹不去。宫者少小时去其势。故须不生。势、阴丸也。此言宗筋亦指阴丸。绝而不起。
谓阴茎萎弱也。
天宦 张云。谓身为男子。而终身无须。若天生之宦官然。故曰天宦。志云。天宦者。谓之天阉。不
生前阴。即有而小缩。不挺不长。不能与阴交而生子。此先天所生之不足也。简案、沈氏笔谈云。须属肾。禀
水气。故下生。男子肾气外行。上为须。下为势。故女子宫者无势。则亦无须。而眉发无异于男子。则知不属
肾也。此与本节之旨异也。又辍耕录云。世有男子。虽娶妇而终身无嗣育者。谓之天阉。世俗则命之曰黄门。
晋海西公。尝有此疾。北齐李庶。生而天阉。按黄帝针经云云。大般若经。载五种黄门云。梵言扇半释迦。周
礼阉人。郑注云。阉、真气藏者。李时珍本草人傀条五不男。天犍漏怯变也。天者阳痿不用。古云天宦是也。犍
者阳势阉去。寺人是也。漏者精寒不固。常自遗漏也。怯者举而不强。或见敌不兴也。变者体兼男女。俗名二形。
若日月之光影（止）万物之精 张云。日月有光。见影可识。音声有应。闻响可知。惟圣人者。能明物
理之精。故因此可以知彼。因外可以知内也。
此其时然也 志云。此论人归于天道。而合于天之四时。又无分手与足也。简案、此一句。马张不释。
难通。
夫人之常数（止）天之常数也 马云。按此又见素问血气形志论。本经九针论。但厥阴常多血少气。太
阴常多气少血。有不同耳。大义当以素问为的。
马云注：本篇论述了人体与五音、五谷、五果、五畜等相合的道理，因此得名。
右征（徵）与少征（徵），调理右手太阳经上部。马云注：“上下”二字必有脱漏。张景岳注：此下十二条以及后九条，都是用来阐述六阳经表证的内容。
左商与左征（徵），调理左手阳明经上部。马云注：以火形人而调理金部（肺/大肠），不知其含义所在。
少征（徵）与太宫（古），调理左手阳明经上部。马云注：以土形人而调理金部，不知其含义所在。张景岳注：义理似乎不合。
右角与太角（古），调理右足少阳经下部。马云注：前篇中太角之人，比应于左足少阳经。少阳经之上，气机遗遗然（舒缓之状），而此处用“右”代“左”，用“下”代“上”，必定是讹误。马莳注：前章有“左角”而无“右角”，“左右”二字有误。
太征（徵）与少征（徵），调理左手太阳经上部。马云注：前篇以少征之人，比应于右手太阳经。太阳经之下，气机然（通畅之状），而此处用“左”代“右”，用“上”代“下”，必定是错误。
众羽与少羽，调理右足太阳经下部。马云注：前篇少羽之人，比应于左足太阳经。太阳经之下，气机纡纡然（屈曲之状），如今用“右”代“左”，必定是讹误。
少商与右商，调理右手太阳经下部。马云注：以金形人而调理火部（心/小肠），不知其含义所在。张景岳注：义理似乎不合。
少宫（古）与太宫（古），调理右足阳明经下部。马云注：前篇以太宫之人，比应于左右阳明经。阳明经之上，气机婉婉然（柔和之状），如今用“右”代“左”，也是异例。
上商与上商，调理右足阳明经下部。马云注：前篇以少商之人，比应于右手阳明经。阳明经之下，气机严严然（坚实之状）。又云：手阳明经之下，血气旺盛则腋毛美观，手背肌肉温暖；气血皆少，则手部消瘦且寒冷。这里用“上商”来调理右手阳明经之下，就是这种情况。但前文只有商、少商、右商、左商，并没有“上商”。不是这里的“上”字有误，就是前文的“少”字有误。张景岳注：义理似乎不合。
上商与上角（古），调理左足太阳经下部。马云注：以金形人而调理水部（肾/膀胱），不知其含义所在。依据前文所属的五音来调理各部，正是承接前篇末尾所说的：先明确二十五种人的形体特征，然后才能阐明经络隧道并调理阴阳。因此这里是指属于五音的二十五种人，指出应当调理的部位。但是如果有不同音律的人互相归属，那么“太少左右上下阴阳”等字样，如果不是前篇有误，就是本篇必有讹误。正因为这本书向来没有明确的注释，读者不理解，抄录者不谨慎，所以无法改正。我想依据五行生克的大义，全部改正它，道理自然明了。但这经文非同寻常，不敢妄自更改，暂且等待后来的君子来纠正。马莳注：按本节论述调理手足三阳经，有左右上下相通的情况，有用手太阳经却调理手阳明经的，有用手阳明经却调理手太阳经的，有用手阳明经却调理足阳明经的，有用足厥阴经却调理足太阳经的。阴阳的血气各有分部，而调理治疗错综复杂，或者是经气的交通，或者是鲁鱼亥豕般的文字错误，暂且依从个人的见解进行笺疏，以等待后贤参正。
上征（徵）与右征（徵）相同（止）时夏。张景岳注：此下五条，讲述五脏里的情况，以配合四时、五色、五味。仇汝霖说：按前后两篇，并没有提到针刺二字。所谓调理右手太阳经上部、左足太阳经下部，就是用这五味来调理。列举左右上下，是为了区分二十五种变化的人，让后学者观察形体，从而知道血气的盛衰，并不是在五味之中就有上下之分。例如用调理左手太阳经上部、右手太阳经下部，总归是用麦谷和羊畜来调理。书不尽言，言不尽意，学者用心推求，就能明白了。
太宫（古）与上角（古），同右足阳明经上部。马云注：太宫属土，适宜调理足阳明胃土，而此处又是以上角之人，义理不可知晓。
左角与太角（古），同左足阳明经上部。马云注：角乃木音，适宜调理木部。如今足阳明属土，却去调理它，义理不可知晓。张景岳注：义理似乎不合。
加宫与太宫（古），同左足少阳经上部。马云注：加宫、太宫属土，却调理足少阳之木，义理不可知晓。然而太宫又重复出现了。张景岳注：义理似乎不合。
质判与太宫（古），同左手太阳经下部。马云注：质判属火，适宜调理手太阳小肠经火，而太宫又附在后面，义理不可知晓。而且重复出现。
太羽与太角（古），同右足太阳经上部。马云注：太羽属水，适宜调理右足太阳膀胱经水，而太角属木附在后面，义理不可知晓。
太角（古）与太宫（古），同右足少阳经上部。马云注：太角为木，适宜调理足少阳胆经木，而太宫属土附在后面，义理不可知晓。
右按：以宫调胃土，以羽调膀胱水等义理，固然以五行相属。其中用不同音律的人互相介入，必定是手足左右上下阴阳等字样多有讹误。现在将这九项与前十二项相配，有重复的如左手阳明经上部、右足太阳经下部、右足阳明经下部、左手阳明经上部；有缺失的，如右足少阳经上部、左足少阳经下部、右手阳明经上部、左足太阳经上部、右足太阳经上部、右足阳明经上部。这必定是因为重复的地方出差错，导致缺失的地方不完整。等待后来的君子来纠正。张景岳注：按本篇是承接前篇《阴阳二十五人》，详细阐明五行相属的道理。但前节说的调理有十二条，后节说的相同有九条，总计说角的有十二处，徵的有六处，宫的有八处，商的有八处，羽的有七处。有重复的，如左手阳明经上部、右足太阳经下部、右足阳明经下部、右足少阳经下部；有缺失的，如左手阳明经下部、右手阳明经上部、右手阳明经下部、左足太阳经上部、左足阳明经下部。并且有不同音律互相介入，又不符合表里左右五行顺序的情况。这或许是因为古文深奥隐晦，向来没有明确注释，读者不明白，抄录者不谨慎，导致左右上下太少五音之间极易差错，越传越谬误，因此义理多难理解，不敢强行解释，暂且保留原文，以等待后来的君子再次纠正。简案：马莳顺文诠释，其义较明，但未免牵强，故不敢收录他的说法。
右征（止）少羽 左角宫。马本、志本无“角”字，似乎是正确的。张景岳注：此上五条，总结上文并总记五音的名称。五音各五，这就是二十五人的数目。
妇人无须者。马云注：前篇说气血旺盛则胡须美长，如今妇人无须，难道没有气血吗？
冲脉任脉（止）生毫毛。《甲乙经》：背，作脊。腹下无“右”字。澹渗，作渗灌。张景岳注：胞，就是子宫。这是男女藏精的地方，都可以称为子宫。只有女子在此受孕，所以名叫胞。然而冲脉、任脉、督脉，都起于此，所谓一源而三歧。冲脉、任脉，属阴阳。所以循腹部右侧上行。然而左乳之下，则有胃的大络，这正是左阳右阴，相互配对的妙处。
以其数脱血也。《甲乙经》：作“以其月水下，数脱血，任冲并伤故也”。张景岳注：数脱血，谓血液不留存，而月经按时下行。冲任为血海，须发为血之余。血不足，则冲任之脉不能荣养口唇，所以胡须不生。
士人有伤于阴（止）故须不生。《甲乙经》：无“士”字。马云注：士人如果损伤了阴器，阴器断绝而不能勃起，也不能再有所使用，其胡须的生长依然如故。只有宦官（去势者）阴器既已受伤切除，唯独胡须不生，这是皇帝所疑惑的。伯高说：士人虽然损伤了阴器，但其宗筋未曾去除，冲脉也未曾受伤。那些宦官却不是这样，所以血液一旦泻出就不再回到受伤之处，皮肤内部结滞，冲任之脉不能荣养上方的口唇，胡须怎么能生长呢？张景岳注：阴不用者，指阳痿不举。马莳注：宗筋指前阴。简案：士人壮年时损伤宗筋，其胡须仍然不去除；宦官年少时去势，所以胡须不生。“势”指睾丸。此处说宗筋也指睾丸。“绝而不起”指阴茎萎弱。
天宦。张景岳注：指身为男子，而终身无须，如同天生的宦官一样，所以叫天宦。马莳注：天宦，叫做天阉。不长前阴，即使有也小缩，不挺不长，不能与女性交合生子。这是先天所生的不足。简案：沈氏《笔谈》说：胡须属肾，禀受水气，所以下生。男子肾气外行，上为胡须，下为生殖器。所以女子的宦官没有生殖器，也就没有胡须，而眉毛头发与男子无异，则知胡须不属肾。这与本节的旨意不同。又《辍耕录》说：世间有男子，虽然娶妻但终身无子嗣，叫做天阉。世俗称他们为黄门。晋朝海西公，曾经有此病。北齐李庶，生来就是天阉。按《黄帝针经》云云，《大般若经》记载五种黄门：梵语扇半释迦。《周礼》阉人，郑玄注云：阉，真气藏者。李时珍《本草纲目》人傀条提到“五不男”：天、犍、漏、怯、变。天者，阳痿不用，古称天宦是也。犍者，阳势被阉割，寺人是也。漏者，精寒不固，常自遗漏。怯者，举而不强，或见敌不兴。变者，体兼男女，俗名二形。
若日月之光影（止）万物之精。张景岳注：日月有光，看见影子可以识别；声音有应，听到回响可以知晓。只有圣人，能明白事物的精微道理，所以由此可以知彼，由外可以知内。
此其时然也。马莳注：此论人归于天道，而合于天的四时，又没有分手与足的区别。简案：这一句，马莳、张景岳都不解释，难以通晓。
夫人之常数（止）天之常数也。马云注：按此内容又见于《素问·血气形志论》、《本经·九针论》。只是厥阴常多血少气，太阴常多气少血，有所不同。大义应当以《素问》为准。
Ma Yun's commentary: This chapter discusses the correspondence between the human body and the five tones, five grains, five fruits, and five animals, hence the name.
Right Zhi (徵) and Shao Zhi (徵), regulate the upper part of the Right Hand Taiyang Meridian. Ma Yun's commentary: The characters "upper" and "lower" must have omissions. Zhang Jingyue's commentary: These twelve items below, as well as the following nine, all serve to discuss the exterior aspects of the six Yang meridians.
Left Shang (商) and Left Zhi (徵), regulate the upper part of the Left Hand Yangming Meridian. Ma Yun's commentary: Regulating the Metal sector with a Fire person, I do not know what this means.
Shao Zhi (徵) and Tai Gong (宫), regulate the upper part of the Left Hand Yangming Meridian. Ma Yun's commentary: Regulating the Metal sector with an Earth person, I do not know what this means. Zhang Jingyue's commentary: The meaning seems inconsistent.
Right Jue (角) and Tai Jue (角), regulate the lower part of the Right Foot Shaoyang Meridian. Ma Yun's commentary: In the previous chapter, Tai Jue persons correspond to the Left Foot Shaoyang Meridian. Above the Shaoyang Meridian, the Qi is leisurely (Yi Yi Ran). Here, using "Right" instead of "Left" and "Lower" instead of "Upper" must be an error. Ma Shi's commentary: The previous chapter has "Left Jue" but no "Right Jue"; the characters "left" and "right" are erroneous.
Tai Zhi (徵) and Shao Zhi (徵), regulate the upper part of the Left Hand Taiyang Meridian. Ma Yun's commentary: In the previous chapter, Shao Zhi persons correspond to the Right Hand Taiyang Meridian. Below the Taiyang Meridian, the Qi is smooth (Ran). Here, using "Left" instead of "Right" and "Upper" instead of "Lower" must be a mistake.
Zhong Yu (羽) and Shao Yu (羽), regulate the lower part of the Right Foot Taiyang Meridian. Ma Yun's commentary: In the previous chapter, Shao Yu persons correspond to the Left Foot Taiyang Meridian. Below the Taiyang Meridian, the Qi is winding (Yu Yu Ran). Now using "Right" instead of "Left" must be an error.
Shao Shang (商) and Right Shang (商), regulate the lower part of the Right Hand Taiyang Meridian. Ma Yun's commentary: Regulating the Fire sector (Heart/Small Intestine) with a Metal person, I do not know what this means. Zhang Jingyue's commentary: The meaning seems inconsistent.
Shao Gong (宫) and Tai Gong (宫), regulate the lower part of the Right Foot Yangming Meridian. Ma Yun's commentary: In the previous chapter, Tai Gong persons correspond to the bilateral Yangming Meridians. Above the Yangming Meridian, the Qi is gentle (Wan Wan Ran). Now using "Right" instead of "Left" is also an anomaly.
Shang Shang (商) and Shang Shang (商), regulate the lower part of the Right Foot Yangming Meridian. Ma Yun's commentary: In the previous chapter, Shao Shang persons correspond to the Right Hand Yangming Meridian. Below the Yangming Meridian, the Qi is firm (Yan Yan Ran). It is also stated: Below the Hand Yangming Meridian, abundant Blood and Qi result in beautiful axillary hair and warm dorsal hand muscles; deficient Blood and Qi result in thin and cold hands. Using "Shang Shang" to regulate the lower part of the Right Hand Yangming Meridian refers to this situation. However, previously there were only Shang, Shao Shang, Right Shang, and Left Shang, but no "Shang Shang". Either the "Shang" here is erroneous, or the "Shao" in the previous text is erroneous. Zhang Jingyue's commentary: The meaning seems inconsistent.
Shang Shang (商) and Shang Jue (角), regulate the lower part of the Left Foot Taiyang Meridian. Ma Yun's commentary: Regulating the Water sector (Kidney/Bladder) with a Metal person, I do not know what this means. Based on the five tones belonging to the previous section to regulate each sector, this precisely continues the end of the previous chapter: first clarify the physical forms of the twenty-five types of people, then one can clarify the meridians and regulate Yin and Yang. Thus, this points out the locations to be regulated for those twenty-five people belonging to the five tones. But if people of different tones are mutually assigned, then the characters "Tai/Shao, Left/Right, Upper/Lower, Yin/Yang" must be erroneous in either the previous chapter or this one. Precisely because this classic lacks clear annotations, readers do not understand, and copyists are not careful, corrections cannot be made. I wish to correct them all according to the great principle of Five Elements generation and restriction, and the reasoning will become clear. However, this scripture is not ordinary, so I dare not change it rashly, and shall wait for future scholars to correct it. Ma Shi's commentary: According to this section discussing the regulation of the three Yang meridians of the hand and foot, there are cases where left/right and upper/lower are interchangeable, cases where Hand Taiyang regulates Hand Yangming, Hand Yangming regulates Hand Taiyang, Hand Yangming regulates Foot Yangming, and Foot Jueyin regulates Foot Taiyang. Yin and Yang Blood and Qi have their own sectors, yet regulation and treatment are complex, possibly due to meridian qi communication or textual errors like "Lu Yu" (confusion of similar characters). I tentatively annotate based on my own view, awaiting correction by later sages.
Shang Zhi (徵) and Right Zhi (徵) are the same (until) Summer. Zhang Jingyue's commentary: These five items below discuss the interior of the five Zang organs, corresponding to the four seasons, five colors, and five flavors. Qiu Rulin says: Neither the preceding nor succeeding chapters mention acupuncture. What is meant by regulating the upper part of the Right Hand Taiyang Meridian and the lower part of the Left Foot Taiyang Meridian is regulating them with these five flavors. Listing left, right, upper, and lower is to distinguish the twenty-five variations of people, allowing students to observe the form and know the abundance or deficiency of Blood and Qi, not that there is a division of upper and lower within the five flavors themselves. For example, regulating the upper part of the Left Hand Taiyang Meridian and the lower part of the Right Hand Taiyang Meridian generally uses Wheat/Grain and Sheep meat for regulation. Books cannot fully express words, and words cannot fully express meaning; scholars should infer the intent to grasp the essence.
Tai Gong (宫) and Shang Jue (角) are the same as the upper part of the Right Foot Yangming Meridian. Ma Yun's commentary: Tai Gong belongs to Earth and should regulate the Foot Yangming Stomach Earth, yet here it involves Shang Jue persons; the meaning is incomprehensible.
Left Jue (角) and Tai Jue (角) are the same as the upper part of the Left Foot Yangming Meridian. Ma Yun's commentary: Jue is the Wood tone and should regulate the Wood sector. Now the Foot Yangming belongs to Earth, yet it is regulated; the meaning is incomprehensible. Zhang Jingyue's commentary: The meaning seems inconsistent.
Jia Gong (宫) and Tai Gong (宫) are the same as the upper part of the Left Foot Shaoyang Meridian. Ma Yun's commentary: Jia Gong and Tai Gong belong to Earth, yet they regulate the Wood of the Foot Shaoyang; the meaning is incomprehensible. Moreover, Tai Gong appears again. Zhang Jingyue's commentary: The meaning seems inconsistent.
Zhi Pan (质判) and Tai Gong (宫) are the same as the lower part of the Left Hand Taiyang Meridian. Ma Yun's commentary: Zhi Pan belongs to Fire and should regulate the Hand Taiyang Small Intestine Fire Meridian, yet Tai Gong is attached to it; the meaning is incomprehensible. And it appears repeatedly.
Tai Yu (羽) and Tai Jue (角) are the same as the upper part of the Right Foot Taiyang Meridian. Ma Yun's commentary: Tai Yu belongs to Water and should regulate the Right Foot Taiyang Bladder Water Meridian, yet Tai Jue belongs to Wood and is attached to it; the meaning is incomprehensible.
Tai Jue (角) and Tai Gong (宫) are the same as the upper part of the Right Foot Shaoyang Meridian. Ma Yun's commentary: Tai Jue is Wood and should regulate the Foot Shaoyang Gallbladder Wood Meridian, yet Tai Gong belongs to Earth and is attached to it; the meaning is incomprehensible.
Right Note: The principles of regulating Stomach Earth with Gong and Bladder Water with Yu naturally follow Five Elements associations. The mutual involvement of people of different tones implies that the characters for hand/foot, left/right, upper/lower, and Yin/Yang are likely erroneous. Comparing these nine items with the previous twelve, there are duplicates such as Upper Left Hand Yangming, Lower Right Foot Taiyang, Lower Right Foot Yangming, Upper Left Hand Yangming; and omissions such as Upper Right Foot Shaoyang, Lower Left Foot Shaoyang, Upper Right Hand Yangming, Upper Left Foot Taiyang, Upper Right Foot Taiyang, Upper Right Foot Yangming. This must be due to errors in the duplicated sections causing the incomplete nature of the omitted ones. Waiting for future scholars to correct. Zhang Jingyue's commentary: This chapter follows the previous chapter *Yin Yang Twenty-Five People* to detail the meaning of Five Elements association. The previous section mentions twelve items of regulation, and the latter section mentions nine items of similarity. In total, Jue is mentioned twelve times, Zhi six times, Gong eight times, Shang eight times, and Yu seven times. Duplicates include Upper Left Hand Yangming, Lower Right Foot Taiyang, Lower Right Foot Yangming, Lower Right Foot Shaoyang. Omissions include Lower Left Hand Yangming, Upper Right Hand Yangming, Lower Right Hand Yangming, Upper Left Foot Taiyang, Lower Left Foot Yangming. Furthermore, different tones are mutually involved, failing to conform to the order of interior/exterior, left/right, and Five Elements. This may be because the ancient text was profound and obscure, lacking clear annotations, leading to reader confusion and copyist carelessness, causing easy errors among left/right, upper/lower, Tai/Shao, and the five tones, resulting in increasing deviations over transmission. Thus, the meanings are often hard to understand, and I dare not force an explanation, preserving the text for future scholars to rectify. Jian An: Ma Shi's literal interpretation is clearer but somewhat forced, so I dare not adopt his theory.
Right Zhi (until) Shao Yu, Left Jue Gong. Ma Ben and Zhi Ben lack the character "Jue", which seems correct. Zhang Jingyue's commentary: These five items above summarize the preceding text and record the names of the five tones collectively. Each of the five tones corresponds to five, making up the number of twenty-five people.
Women without beard. Ma Yun's commentary: The previous chapter states that abundant Blood and Qi result in beautiful and long beard. Now women have no beard; do they lack Blood and Qi?
Chong Mai and Ren Mai (until) grow fine hair. *Jia Yi Jing*: "Back" is written as "Spine". There is no "Right" character under the abdomen. "Dan Shen" is written as "Shen Guan". Zhang Jingyue's commentary: Bao (Uterus) is the uterus. This is where both men and women store Essence, so both can be called uterus. Only women conceive here, hence named Bao. However, Chong Mai, Ren Mai, and Du Mai all originate here, known as "one source, three branches". Chong and Ren are Yin and Yang. Therefore, they ascend along the right side of the abdomen. Yet, below the left breast, there is the Great Collateral of the Stomach, which is the subtle coordination of Left-Yang and Right-Yin.
Because of frequent blood loss. *Jia Yi Jing*: Reads "Because menstruation flows down, frequent blood loss, due to injury of both Ren and Chong meridians." Zhang Jingyue's commentary: Frequent blood loss means blood does not stay retained, and menstruation comes down on time. Chong and Ren are the Sea of Blood, and beard is the surplus of Blood. When Blood is insufficient, the Chong and Ren meridians fail to nourish the mouth, so beard does not grow.
Scholars who injure their Yin (until) therefore beard does not grow. *Jia Yi Jing*: No "Scholar" character. Ma Yun's commentary: If a scholar injures his genital organ, rendering it severed and unable to erect, thus useless, his beard growth remains unchanged. Only eunuchs, whose genital organs are injured and removed, do not grow beard. This is what the Emperor doubts. Bo Gao says: Although a scholar injures his genital organ, his Zong Jin (tendons of the genitals) is not removed, and the Chong Mai is not injured. Eunuchs are different; once blood is discharged, it does not return to the injured site, causing internal binding in the skin. The Chong and Ren meridians fail to nourish the lips above, so how can the beard grow? Zhang Jingyue's commentary: "Genital organ not functioning" refers to erectile dysfunction. Ma Shi's commentary: Zong Jin refers to the external genitalia. Jian An: A scholar injuring his Zong Jin in his prime still retains his beard; eunuchs castrated in childhood do not grow beard. "Shi" refers to testicles. Here, Zong Jin also refers to testicles. "Severed and unable to rise" refers to penile flaccidity.
Tian Huan (Heavenly Eunuch). Zhang Jingyue's commentary: Refers to a male who never grows a beard throughout his life, resembling a natural-born eunuch, hence called Tian Huan. Ma Shi's commentary: Tian Huan is called Tian Yan (Heavenly Castration). The external genitalia do not develop; if present, they are small and retracted, not erect or long, unable to copulate and sire children. This is congenital insufficiency. Jian An: Shen's *Biji* states: Beard belongs to Kidney, inheriting Water Qi, hence growing downwards. Men's Kidney Qi moves outward, becoming beard above and genitals below. Thus, female eunuchs without genitals also lack beard, while eyebrows and hair are no different from men, indicating beard does not belong to Kidney. This differs from the purport of this section. Also, *Chuo Geng Lu* states: There are men who marry but remain childless throughout life, called Tian Yan. Secularly called Huang Men. Duke Haixi of Jin had this ailment. Li Shu of Northern Qi was born Tian Yan. According to *Huangdi Zhenjing*, and *Prajnaparamita Sutra* recording five types of Huang Men: Sanskrit Shan Ban She Jia. *Zhou Li* Eunuch, Zheng Xuan's annotation: Yan, hiding true Qi. Li Shizhen's *Bencao Gangmu* Human Deformities section mentions "Five Male Impotencies": Tian, Jian, Lou, Qie, Bian. Tian: Erectile dysfunction, anciently called Tian Huan. Jian: Genitals castrated, temple servants. Lou: Cold sperm, insecure, constant leakage. Qie: Erection weak, or fails upon seeing enemy. Bian: Body possesses both male and female traits, vulgarly called hermaphrodite.
Like the light and shadow of the sun and moon (until) the essence of all things. Zhang Jingyue's commentary: Sun and moon have light; seeing shadows allows identification. Sounds have echoes; hearing responses allows knowledge. Only sages can understand the subtleties of things' principles, thus knowing the other through this, and the inside through the outside.
This is how the times are. Ma Shi's commentary: This discusses humans returning to the Heavenly Dao and harmonizing with Heaven's four seasons, without distinguishing hand and foot. Jian An: This sentence, Ma and Zhang do not explain, difficult to comprehend.
The constant numbers of humans (until) the constant numbers of Heaven. Ma Yun's commentary: This also appears in *Suwen: Blood Qi Form and Will Chapter* and *Benjing: Nine Needles Chapter*. However, Jueyin often has much Blood and little Qi, and Taiyin often has much Qi and little Blood, which differs. The general principle should take *Suwen* as the standard.