诸本无篇字。马云。内所论不止卫气。止有其浮气之不循经者为卫气一句。今以名篇者。揭卫气之为要耳。
五脏者（止）亭亭淳淳乎 甲乙作其气内循于五脏。马云。人有五脏。精神魂魄。赖之以藏。人有
六腑。水谷等物。赖之以化。六腑为表。其气内连于五脏。而外则络于支节。人有三焦。宗气积于上焦。营气
出于中焦。卫气出于下焦。下焦之气。升于中焦。以达于上焦。而生此卫气。卫气阳性 悍。行于皮肤分肉之
间。乃浮而在外者也。故曰其浮气之不循经者为卫气。（营卫生会篇云卫在脉外）中焦之气。降于下焦而生此
营气。营气阴性精专。随宗气以行于经隧之中。故曰其精气之行于经者为营气。（营在脉中）卫气昼行于阳经。
夜行于阴经。营气由肺经以行于十二经。阴阳相随。外内相贯。如环无端。营运不息。亭亭乎何其理之高且虚
也。淳淳乎何其理之浑且微也。张云。亭、释名曰停也。淳、广韵曰清也。享亭淳淳乎。言停集虽多而不乱也。
志云。合天地之亭毒。乃阴阳之化淳。亭亭淳淳。孰能穷之。简案、前西域传。注。水止曰亭。庄子则阳篇疏。
淳淳、流动貌。志以老子亭毒。及其民淳淳释之。恐非也。
知六腑之气街者（止）无惑于天下 甲乙。六腑、作六经。无契字。石、作实。（王志亦作实）
张云。街、犹道也。契、合也。绍、继也。门户出入之要地也。六腑主表。皆属阳经。知六
腑往来之气街者。可以解其结聚。凡脉络之相合相继。自表自内。皆得其要。故曰契绍于门户。石、犹实也。
标本、本末也。知本知末。则虽天下之广。何所不知。故可无惑于天下。马云。能知六腑之气。往来有街。（气
有往来之街见下文非足阳明胃经之气街）必能知所解所结所契所绍之门户也。（契者合也绍者继也）志云。知
六腑之气街。则知血气之结于脉内者。解而通之。脉内之血气。与脉外之气血。相合相继而行。则知出于气街
之门户矣。简案、甲乙为是。解结、绍、契、诸注。未明晰。
足太阳之本（止）目也 马云。足太阳膀胱经之本。在于足外跟以上五寸中。即附阳穴。（附阳本在外
踝上三寸今曰跟上五寸则踝下至跟有二寸而踝上又三寸则当是附阳穴也）其标在于两络命门。命门者目也。即
睛明穴。睛明左右有二。故曰两络。（按本经根结篇言太阳根于至阴结于命门命门者目也）志云。标者、犹树
之梢秒。绝而出于络外之径路也。本者、犹木之根干。经脉之血气。从此而出也。
足少阳之本（止）耳也 甲乙注千金云。窗笼者。耳前上下脉。以手按之动者是也。马云。足少阳胆经
之本在窍阴之间。（足第四指端去爪甲如韭叶）标在窗笼之前。窗笼者耳也。即听宫穴。（根结篇同）
足少阴之本（止）两脉也 千金无上字。三寸作二寸。马云。足少阴肾经之本。在内踝下上三寸中。即
交信穴。其标在于背肾俞穴。与舌下两脉。据根结篇。当是廉泉穴也。（根结篇云少阴起于涌泉结于廉泉）张
云。内踝下上三寸。中踝下一寸。照、海也。踝上二寸。复溜、交信也。简案、据千金内踝下二寸。考甲乙等
无穴。疑是下字衍。三寸作二寸为是。复溜、交信。并在内踝上二寸。止隔一条筋。踝上三寸亦无穴。
足厥阴之本（止）在背 也 马云。足厥阴肝经之本。在行间上五寸。所疑是中封穴。标在背之肝俞穴。
（根结篇云厥阴根于大敦结于玉英）
足阳明之本（止）颊挟颃颡也 甲乙颊上有上字。无挟字。注云。九卷云。标在人迎。颊上挟颃颡。马
云。足阳明胃经之本在厉兑。标在人迎颊挟颃颡也。（根结篇云阳明根于厉兑结于颡大颡大者钳耳也）张云。
厉兑、在足次趾端。人迎、在颊下挟结喉旁也。志云。颃颡者。鼻之上窍。以收洞涕者也。
足太阴之本（止）舌本也 马云。足太阴脾经之本。在中封前上四寸之中。疑是三阴交穴。标在背之脾
。与舌本廉泉穴也。（根结篇云太阴根于隐白结于太仓）张云。中封足厥阴经穴。前上四寸之中。当是三阴
交也。背 、即脾 。舌本、舌根也。
手太阳之本（止）一寸也 甲乙注千金云。命门在心上一寸。千金原文。一寸作三寸。马云。手太阳小
肠经之本。在手外踝之后。（疑养老穴）标在命门之上一寸。（疑是督脉经命门上即十三椎悬枢）张云。命门
之上一寸。当是睛明穴上一寸。盖睛明为手足太阳之会也。简案、马以命门为十四椎。非。
手少阳之本（止）外 也 马云。手少阳三焦经之本。在手小指之四指间上二寸。（当是腋门穴）标在
耳后之上角。（当是丝竹空）张云。耳后上角。当是角孙穴。下外 。当是丝竹空也。
手阳明之本（止）合钳上也 马云。手阳明大肠经之本。在肘骨中。（当是曲池穴）上至别阳。标在颜
下。合于钳上。（疑是胃经头维穴）张云。别阳义未详。手阳明上挟鼻孔。故标在颜下。颜、额庭也。钳上即
根结篇。钳耳之义。谓脉由足阳明大迎之次。夹耳之两旁也。
手太阴之本（止）腋内动也 马云。手太阴肺经之本。在寸口之中。即太渊穴。标在腋内动脉。即中府
穴。张云。腋内动脉。天府穴也。
手少阴之本（止）背 也 马云。手少阴心经之本。在锐
骨之端。即神门穴。标在背之心俞穴。
手心主之本（止）下三寸也 甲乙无二寸中三字。马云。手心主。即手厥阴心包络经之本。在掌后两筋
之间。即内关穴。标在腋下三寸。即天池穴。简案、一下字恐剩文。
凡候此若（止）引而起之 甲乙。石、作实。马云。石当作实。张云。此诸经之标本上下。各有所候。
在下为本。本虚则厥。元阳下衰也。下盛则热。邪热在下也。在上为标。上虚则眩。清阳不升也。上盛则热痛。
邪火上炽也。石、实也。绝而止之。谓实者可泻。当决结其根而止其病也。引而起之。谓虚者宜补。当导助其
气而振其衰也。
请言气街（止）胫气有街 马云。首节帝言知六腑之气街者。能知解结契绍于门户。故以四街言之。（本
经动输篇有四俗即此是也）街者路也。张云。此四街者。乃胸腹头胫之气。所聚所行之道路。故谓之气街。上
文言各经有标本。此下言诸部有气聚之所也。
故气在头者（止）踝上以下 张云。诸髓者。皆属于脑。乃至高之气所聚。此头之气街也。胸之两旁为
膺。气在胸之前者止之膺。谓阳明少阴经分也。胸之后者在背俞。谓自十一椎膈膜之上。足太阳经诸脏之俞。
皆为胸之气街也。腹之背俞。谓自十一椎膈膜以下。太阳经诸脏之 皆是也。其行于前者则冲脉。并少阴之经。
行于腹与脐之左右动脉。即肓俞、天枢等穴。皆为腹之气街也。止之于气街。谓足阳明经穴。即气冲也。承山
足太阳经穴。以及踝之上下。亦皆足之气街也。志云。止、尽也。止之于脑者。言头气之街。络脉尽于脑也。
简案、志注。非。
取此者（止）予之 诸本在九、作在久。此本误。当改。甲乙作久存之。马云。凡取此四街。宜用以九
针论第七之毫
针。必先按其处。而为时既久。其气应手。乃以针刺之。志云。毫针微细之针。取气之出于皮毛者也。按之在
久者。候气之至也。
所治者（止）难已也 甲乙。治、作刺。积下无痛字。张云。凡此者。皆四街所治之病。又若以新感之
积。知痛而可移者。乃血气所及。无固结之形也。故治之易已。若其不痛。及坚硬如石不动者。其积结已深。
此非毫针能治矣。志云。曰暴曰新。非久积也。谓血气之偕行而各有所阻也。
各版本中无“篇”字。马莳认为，本篇所论述的内容并不仅限于卫气，仅有一句提到“不循经脉运行的浮气称为卫气”。现在将其作为篇名，是为了强调卫气的重要性罢了。
五脏（此处原文有脱漏）精神魂魄，依赖五脏而藏匿，其状态亭亭淳淳（形容精气充盈、深厚且有序的样子）。《甲乙经》作“其气内循于五脏”。马莳说：人有五脏，精神魂魄，依靠它们来储藏。人有六腑，水谷等食物，依靠它们来消化。六腑属表，其气内部连接五脏，外部则联络四肢关节。人有三焦，宗气积聚在上焦，营气产生于中焦，卫气产生于下焦。下焦之气，上升于中焦，以通达上焦，从而生成此卫气。卫气性质阳刚剽悍，运行于皮肤与肌肉之间，是漂浮在体外的气。所以说“不循经脉运行的浮气称为卫气”。（《营卫生会篇》说卫气行于脉外）中焦之气，下降于下焦从而生成此营气。营气性质阴柔精纯，跟随宗气在经脉隧道中运行。所以说“在经脉中运行的精气称为营气”。（营气行于脉中）卫气白天运行于阳经，夜晚运行于阴经。营气由肺经开始运行于十二经脉。阴阳相互跟随，内外相互贯通，如圆环一样没有端点，营运不息。亭亭乎，道理多么高深且虚灵啊！淳淳乎，道理多么浑厚且微妙啊！张志聪注：亭，《释名》解释为停聚；淳，《广韵》解释为清。亭亭淳淳，是说虽然停聚很多但并不混乱。志云：合天地之亭毒（养育万物），乃是阴阳化育的醇厚。亭亭淳淳，谁能穷尽它呢？简按：前《西域传》注解说：“水停止叫做亭”。《庄子·则阳篇》疏解说：“淳淳，流动的样子”。志以老子“亭毒”及其民“淳淳”来解释，恐怕不对。
懂得六腑的气街（气血通行的道路）的人（此处原文有脱漏）就不会被天下事物所迷惑。《甲乙经》将“六腑”改为“六经”，无“契”字。石寿棠本作“实”。（王志也作“实”）。张景岳说：街，就是道路的意思。契，是结合的意思。绍，是继承、连续的意思。这是门户出入的要地。六腑主表，都属于阳经。懂得六腑往来的气街，就可以解开其结聚。凡是脉络相互结合相继，自表自内，都掌握了关键。所以叫“契绍于门户”。石，就是实的意思。标本，就是本末。知道本和末，那么即使是天下的广阔事物，又有什么不知道的。所以可以在天下无所迷惑。马莳说：能懂得六腑的气，往来有固定的街道。（气的往来街道见下文，非足阳明胃经的气街）必然能懂得所解、所结、所契、所绍的门户。（契是结合，绍是继承）张志聪说：懂得六腑的气街，就知道血气在脉内的结聚，加以疏通。脉内的血气，与脉外的气血，相互结合相继而行，就知道出于气街的门户了。简按：《甲乙经》的说法是正确的。关于解结、绍、契等的注解，不够清晰明确。
足太阳膀胱经的本（根本/起点）（此处原文有脱漏）在目。马莳说：足太阳膀胱经的本，在于足外踝以上五寸处，即附阳穴。（附阳穴原本在外踝上三寸，现在说跟上五寸，则从踝下到跟有两寸，踝上又三寸，所以应该是附阳穴）。它的标（末端/表现部位）在两络命门。命门，就是眼睛。即睛明穴。睛明左右有两个，所以说两络。（按本经《根结篇》说太阳经根于至阴，结于命门，命门就是眼睛）。张志聪说：标，就像树的梢末，绝然而出于络脉之外的径路。本，就像树的根干，经脉的血气，从此处发出。
足少阳胆经的本（此处原文有脱漏）在耳。《甲乙经》注《千金方》说：窗笼，是指耳前上下方的脉搏，用手按压跳动的是。马莳说：足少阳胆经的本在窍阴穴之间。（足第四趾尖端，去爪甲如韭菜叶宽的地方）。标在窗笼之前。窗笼，就是耳朵。即听宫穴。（与《根结篇》相同）。
足少阴肾经的本（此处原文有脱漏）在两脉。《千金方》无“上”字。“三寸”作“二寸”。马莳说：足少阴肾经的本，在内踝下上三寸处，即交信穴。它的标在背部的肾俞穴，以及舌下两脉。根据《根结篇》，应当是廉泉穴。（《根结篇》说少阴经起于涌泉，结于廉泉）。张景岳说：内踝下上三寸，中踝下一寸是照海穴。踝上二寸是复溜、交信穴。简按：根据《千金方》内踝下二寸，考证《甲乙经》等书中没有这个穴位，怀疑“下”字是衍文，“三寸”作“二寸”是正确的。复溜、交信，都在内踝上二寸，只隔一条筋。踝上三寸也没有穴位。
足厥阴肝经的本（此处原文有脱漏）在背部。马莳说：足厥阴肝经的本，在行间穴上五寸处，所怀疑的是中封穴。标在背部的肝俞穴。（《根结篇》说厥阴经根于大敦，结于玉英）。
足阳明胃经的本（此处原文有脱漏）在颊部挟持颃颡（háng sǎng，鼻咽部）。《甲乙经》“颊”上有“上”字。无“挟”字。注解说：《九卷》说，标在人迎。颊上挟持颃颡。马莳说：足阳明胃经的本在厉兑穴。标在人迎、颊、挟持颃颡处。（《根结篇》说阳明经根于厉兑，结于颡大，颡大者钳耳也）。张景岳说：厉兑，在足第二趾端。人迎，在颊下挟持喉结旁。张志聪说：颃颡，是鼻之上的窍，用来收纳鼻涕的。
足太阴脾经的本（此处原文有脱漏）在舌本（舌根）。马莳说：足太阴脾经的本，在中封穴前上四寸处，怀疑是三阴交穴。标在背部的脾俞穴，以及舌本廉泉穴。（《根结篇》说太阴经根于隐白，结于太仓）。张景岳说：中封是足厥阴经的穴位，前上四寸处，应当是三阴交穴。背脾俞，就是脾俞。舌本，就是舌根。
手太阳小肠经的本（此处原文有脱漏）在一寸处。《甲乙经》注《千金方》说：命门在心上一寸。《千金方》原文，“一寸”作“三寸”。马莳说：手太阳小肠经的本，在手外踝之后。（怀疑是养老穴）。标在命门上一寸。（怀疑是督脉经命门上，即第十三椎悬枢穴）。张景岳说：命门上一寸，应当是睛明穴上一寸。因为睛明是手足太阳经的交会穴。简按：马莳以命门为第十四椎，是不对的。
手少阳三焦经的本（此处原文有脱漏）在外侧。马莳说：手少阳三焦经的本，在手小指与第四指间上二寸处。（应当是腋门穴）。标在耳后之上角。（应当是丝竹空穴）。张景岳说：耳后上角，应当是角孙穴。下外侧，应当是丝竹空穴。
手阳明大肠经的本（此处原文有脱漏）在合钳上。马莳说：手阳明大肠经的本，在肘骨中。（应当是曲池穴）。上至别阳。标在颜下，合于钳上。（怀疑是胃经头维穴）。张景岳说：别阳的含义不详。手阳明经上行挟持鼻孔，所以标在颜下。颜，是额庭。钳上即《根结篇》中“钳耳”的意思，谓脉从足阳明大迎穴旁边，夹耳的两旁经过。
手太阴肺经的本（此处原文有脱漏）在腋内动脉处。马莳说：手太阴肺经的本，在寸口之中，即太渊穴。标在腋内动脉，即中府穴。张景岳说：腋内动脉，是天府穴。
手少阴心经的本（此处原文有脱漏）在背部。马莳说：手少阴心经的本，在锐骨之端，即神门穴。标在背部的心俞穴。
手心主（手厥阴心包络经）的本（此处原文有脱漏）在下三寸处。《甲乙经》无“二寸中”三字。马莳说：手心主，即手厥阴心包络经的本，在掌后两筋之间，即内关穴。标在腋下三寸，即天池穴。简按：“一”字恐怕是剩文。
凡是诊察这些（此处原文有脱漏）引导并提升它。《甲乙经》中“石”作“实”。马莳说：石应当作实。张景岳说：这些经脉的标本上下，各有对应的诊察部位。在下为本，本虚则厥冷，是元阳下衰。下盛则热，是邪热在下。在上为标，上虚则眩晕，是清阳不升。上盛则热痛，是邪火上炽。石，就是实。绝而止之，是说实证可以泻法，应当决断其根结而停止疾病。引而起之，是说虚证宜用补法，应当引导辅助其气而振奋衰退。
请讲气街（此处原文有脱漏）胫部有气街。马莳说：首节黄帝问懂得六腑的气街者，能懂得解结契绍于门户。所以用四街来说明。（本经《动输篇》有四俗，即此是也）。街，就是路。张景岳说：这四街，是胸腹头胫的气，所聚集所通行的道路。所以叫气街。上文说各经有标本，下文说诸部有气聚集之处。
所以气在头部（此处原文有脱漏）踝上以下。张景岳说：所有的髓，都归属于脑，乃至高之气所聚集。这是头的气街。胸的两旁为膺。气在胸之前的，止于膺，谓阳明、少阴经分布区域。胸之后的在背俞，谓自第十一椎膈膜以上，足太阳经各脏的俞穴，都是胸的气街。腹的背俞，谓自第十一椎膈膜以下，太阳经各脏的俞穴皆是。其行于前方的则是冲脉，并行少阴经，行于腹与脐的左右动脉，即肓俞、天枢等穴，都是腹的气街。止于气街，谓足阳明经穴，即气冲穴。承山是足太阳经穴，以及踝的上下，也都是足的气街。张志聪说：止，是尽的意思。止之于脑，是说头气之街，络脉尽于脑。简按：志的注解，不对。
取用这些穴位（此处原文有脱漏）给予治疗。诸本在“九”字处，作“在久”。此本有误，应当改正。《甲乙经》作“久存之”。马莳说：凡取用这四街，适宜用《九针论第七》中的毫针。必须先按压该处，并且时间既久，其气应手，然后针刺。张志聪说：毫针是微细的针，取气出于皮毛。按之在久，是候气之至。
所治疗的病（此处原文有脱漏）难以痊愈。《甲乙经》“治”作“刺”。积下无痛字。张景岳说：凡此者，都是四街所治疗的病。又如新感形成的积块，知道疼痛且可移动的，乃是血气所及，没有固结的形状。所以治疗容易痊愈。如果是不痛，以及坚硬如石不动的，其积结已深，这不是毫针能治疗的。张志聪说：曰暴曰新，不是久积。谓血气偕行而各有所阻。
In various editions, the character "Pian" (Chapter) is absent. Ma Shi stated that the content discussed in this chapter is not limited to Wei Qi (Defensive Qi); there is only one sentence mentioning "the floating qi that does not follow the meridians is called Wei Qi." The reason it is now named as a chapter is to highlight the importance of Wei Qi.
The Five Zang Organs (here text is missing) spirit, soul, and essence rely on the Five Zang Organs for storage, existing in a state of stability and profundity (Ting Ting Chun Chun, describing abundant and orderly essence). *Jia Yi Jing* reads "its qi circulates internally through the five zang organs." Ma Shi said: Humans have five zang organs; spirit, soul, and essence rely on them for storage. Humans have six fu organs; water and grain rely on them for digestion. The six fu organs are exterior; their qi connects internally to the five zang organs and externally to the limbs and joints. There is the San Jiao (Triple Burner). Zong Qi (Gathering Qi) accumulates in the Upper Jiao, Ying Qi (Nutritive Qi) arises from the Middle Jiao, and Wei Qi arises from the Lower Jiao. The qi of the Lower Jiao rises to the Middle Jiao, reaches the Upper Jiao, and generates this Wei Qi. Wei Qi has a yang nature, being fierce and rapid, circulating between the skin and muscles; it is the floating qi on the exterior. Thus it is said, "the floating qi that does not follow the meridians is called Wei Qi." (*Ying Wei Sheng Hui Pian* states that Wei Qi moves outside the vessels). The qi of the Middle Jiao descends to the Lower Jiao to generate Ying Qi. Ying Qi has a yin nature, being refined and pure, traveling with Zong Qi within the vessel tunnels. Thus it is said, "the refined qi moving within the meridians is called Ying Qi." (Ying Qi moves within the vessels). Wei Qi travels through the Yang meridians during the day and the Yin meridians at night. Ying Qi begins from the Lung Meridian and travels through the twelve meridians. Yin and Yang follow each other, interior and exterior interpenetrate, like a circle without beginning or end, operating continuously. How profound and ethereal is the principle of "Ting Ting"! How浑厚 and subtle is the principle of "Chun Chun"! Zhang Binglin annotated: "Ting," *Shi Ming* explains as stopping/gathering; "Chun," *Guang Yun* explains as clear. "Ting Ting Chun Chun" means although gathering is abundant, it is not chaotic. Zhi said: Combining the heaven and earth's nurturing (Ting Du), it is the purity of yin-yang transformation. Who can exhaust the meaning of "Ting Ting Chun Chun"? Note: The annotation in the previous *Western Regions Biography* says, "water stopping is called Ting." The commentary on *Zhuangzi: Ze Yang* says, "Chun Chun, the appearance of flowing." Zhi's interpretation using Laozi's "Ting Du" and people's "Chun Chun" is likely incorrect.
Those who understand the Qi Streets (paths of qi circulation) of the six fu organs (text missing here) will not be confused by the world. *Jia Yi Jing* changes "six fu organs" to "six meridians," omits the character "Qi." Shi Shoutang's edition reads "Shi" (Solid/Real). (Wang Zhi also reads "Shi"). Zhang Jingyue said: "Jie" means road. "Qi" means joining. "Shao" means succeeding/continuing. These are key areas for entry and exit of gates. The six fu organs govern the exterior and belong to the yang meridians. Understanding the qi streets of the six fu organs allows one to resolve their knots. Whenever meridians join and succeed each other, whether from exterior to interior, the essentials are grasped. Hence it is called "joining and succeeding at the gates." "Shi" means solid. Ben and Biao refer to root and branch. Knowing the root and the branch, even the vastness of the world can be known. Thus, one can be free from confusion in the world. Ma Shi said: If one understands the qi of the six fu organs and their fixed streets of movement (see below, referring not to the stomach meridian's qi street), one must know the gates of resolution, knotting, joining, and succession. ("Qi" is joining, "Shao" is succession). Zhang Zhicong said: Understanding the qi streets of the six fu organs allows one to know the knots of blood and qi within the vessels and unblock them. The blood and qi within the vessels move together with the qi and blood outside the vessels, allowing one to know the gates emerging from the qi streets. Note: *Jia Yi Jing* is correct. Annotations on resolving knots, Shao, and Qi are not clear enough.
The Ben (Root) of the Foot-Taiyang Bladder Meridian (text missing here) is in the eyes. Ma Shi said: The Ben of the Foot-Taiyang Bladder Meridian is located five cun above the lateral malleolus, specifically the Fuyang acupoint. (Fuyang is originally three cun above the lateral malleolus; if it is five cun above the heel, then two cun from ankle to heel and three cun above ankle points to Fuyang). Its Biao (Branch/Manifestation) is at the two collaterals of Mingmen. Mingmen refers to the eyes, specifically the Jingming acupoint. Since Jingming exists on both left and right, it is called "two collaterals." (According to *Gen Jie Pian*, the Taiyang meridian roots at Zhiyin and knots at Mingmen, where Mingmen means the eye). Zhang Zhicong said: Biao is like the tip of a tree, extending out from the collateral pathways. Ben is like the trunk of a tree; the blood and qi of the meridians emerge from here.
The Ben of the Foot-Shaoyang Gallbladder Meridian (text missing here) is in the ear. *Jia Yi Jing* notes *Qian Jin Fang*: "Chuang Long" refers to the pulses above and below the front of the ear, which pulse when pressed. Ma Shi said: The Ben of the Foot-Shaoyang Gallbladder Meridian is between the Qiaoyin acupoints. (At the tip of the fourth toe, about the width of a leek leaf away from the nail). Its Biao is before Chuang Long. Chuang Long refers to the ear, specifically the Tinggong acupoint. (Consistent with *Gen Jie Pian*).
The Ben of the Foot-Shaoyin Kidney Meridian (text missing here) is in the two vessels. *Qian Jin Fang* omits the character "Shang." "Three cun" is written as "two cun." Ma Shi said: The Ben of the Foot-Shaoyin Kidney Meridian is three cun above and below the medial malleolus, specifically the Jiaoxin acupoint. Its Biao is at the Shenshu acupoint on the back, and the two vessels under the tongue. According to *Gen Jie Pian*, it should be the Lianquan acupoint. (*Gen Jie Pian* states Shaoyin originates at Yongquan and knots at Lianquan). Zhang Jingyue said: Three cun above and below the medial malleolus: one cun below the midpoint is Zhaohai. Two cun above the malleolus are Fuliu and Jiaoxin. Note: According to *Qian Jin Fang*, two cun below the medial malleolus; checking *Jia Yi Jing* and others, no such acupoint exists. It is suspected that "Xia" (below) is a superfluous character, and "three cun" should be "two cun." Fuliu and Jiaoxin are both two cun above the medial malleolus, separated by only one tendon. There is no acupoint three cun above the malleolus.
The Ben of the Foot-Jueyin Liver Meridian (text missing here) is on the back. Ma Shi said: The Ben of the Foot-Jueyin Liver Meridian is five cun above the Xingjian acupoint, suspected to be the Zhongfeng acupoint. Its Biao is at the Ganshu acupoint on the back. (*Gen Jie Pian* states Jueyin roots at Dazhun and knots at Yuying).
The Ben of the Foot-Yangming Stomach Meridian (text missing here) is in the cheek, flanking the Hangsang (nasopharynx). *Jia Yi Jing* adds "Shang" (upper) before "Jia" (cheek). Omits "Xie" (flank). Annotation says: *Jiu Juan* states the Biao is at Renying. Cheek upper, flanking Hangsang. Ma Shi said: The Ben of the Foot-Yangming Stomach Meridian is at Lidui. The Biao is at Renying, cheek, and flanking Hangsang. (*Gen Jie Pian* states Yangming roots at Lidui and knots at Sangda; Sangda means clamping the ears). Zhang Jingyue said: Lidui is at the tip of the second toe. Renying is beside the laryngeal prominence in the lower cheek. Zhang Zhicong said: Hangsang is the upper orifice of the nose, used to collect nasal discharge.
The Ben of the Foot-Taiyin Spleen Meridian (text missing here) is at the root of the tongue. Ma Shi said: The Ben of the Foot-Taiyin Spleen Meridian is four cun anterior and superior to Zhongfeng, suspected to be the Sanyinjiao acupoint. Its Biao is at the Pishu acupoint on the back, and the Lianquan acupoint at the root of the tongue. (*Gen Jie Pian* states Taiyin roots at Yinbai and knots at Taicang). Zhang Jingyue said: Zhongfeng is an acupoint of the Foot-Jueyin meridian; four cun anterior and superior to it should be Sanyinjiao. Back Pishu is Pishu. Root of the tongue is the base of the tongue.
The Ben of the Hand-Taiyang Small Intestine Meridian (text missing here) is at one cun. *Jia Yi Jing* notes *Qian Jin Fang*: Mingmen is one cun above the heart. *Qian Jin Fang* original text writes "one cun" as "three cun." Ma Shi said: The Ben of the Hand-Taiyang Small Intestine Meridian is behind the lateral malleolus of the hand. (Suspected to be the Yanglao acupoint). The Biao is one cun above Mingmen. (Suspected to be Xuanshu at the 13th thoracic vertebra on the Du Meridian, above Mingmen). Zhang Jingyue said: One cun above Mingmen should be one cun above Jingming acupoint, as Jingming is the meeting point of Hand and Foot Taiyang meridians. Note: Ma Shi identifies Mingmen as the 14th vertebra, which is incorrect.
The Ben of the Hand-Shaoyang Sanjiao Meridian (text missing here) is on the exterior. Ma Shi said: The Ben of the Hand-Shaoyang Sanjiao Meridian is two cun above the space between the little finger and the fourth finger. (Should be the Yimen acupoint). The Biao is at the upper angle behind the ear. (Should be Sizhukong acupoint). Zhang Jingyue said: The upper angle behind the ear should be Jiaosun acupoint. The lower exterior should be Sizhukong.
The Ben of the Hand-Yangming Large Intestine Meridian (text missing here) is at Heqian (Clamp Upper). Ma Shi said: The Ben of the Hand-Yangming Large Intestine Meridian is in the elbow bone. (Should be Quchi acupoint). Up to Beyang. The Biao is below the forehead, combining at Heqian. (Suspected to be Touwei acupoint of the Stomach Meridian). Zhang Jingyue said: The meaning of Beyang is unknown. The Hand-Yangming meridian ascends flanking the nostrils, so the Biao is below the forehead. "Yan" refers to the forehead. "Heqian" refers to the meaning of "clamping the ears" in *Gen Jie Pian*, meaning the pulse passes beside the Daying acupoint of the Foot-Yangming meridian, flanking both sides of the ear.
The Ben of the Hand-Taiyin Lung Meridian (text missing here) is at the arterial pulse in the axilla. Ma Shi said: The Ben of the Hand-Taiyin Lung Meridian is in the Cun Kou, specifically the Taiyuan acupoint. The Biao is at the arterial pulse in the axilla, specifically the Zhongfu acupoint. Zhang Jingyue said: The arterial pulse in the axilla is Tianfu acupoint.
The Ben of the Hand-Shaoyin Heart Meridian (text missing here) is on the back. Ma Shi said: The Ben of the Hand-Shaoyin Heart Meridian is at the end of the sharp bone, specifically the Shenmen acupoint. The Biao is at the Xinshu acupoint on the back.
The Ben of the Hand-Xin Zhu (Hand-Jueyin Pericardium Meridian) (text missing here) is three cun below. *Jia Yi Jing* omits "two cun zhong." Ma Shi said: Hand Xin Zhu, i.e., Hand-Jueyin Pericardium Meridian, has its Ben between the two tendons behind the palm, specifically the Neiguan acupoint. The Biao is three cun below the axilla, specifically the Tianchi acupoint. Note: The character "Yi" (one) is likely a superfluous text.
Whenever examining these (text missing here), guide and raise it. *Jia Yi Jing* writes "Shi" as "Shi" (Solid/Real). Ma Shi said: "Shi" should be read as "Shi" (Real/Solid). Zhang Jingyue said: The Ben and Biao of these meridians, up and down, have specific examination sites. Below is Ben; Ben deficiency leads to cold limbs (Jue), indicating decline of Yuan Yang below. Excess below leads to heat, indicating pathogenic heat below. Above is Biao; Biao deficiency leads to dizziness, indicating failure of Clear Yang to ascend. Excess above leads to heat and pain, indicating blazing pathogenic fire. "Shi" means Solid. "Jue Er Zhi Zhi" means excess conditions can be drained; one should resolve the root knots to stop the disease. "Yin Er Qi Zhi" means deficiency conditions should be tonified; one should guide and assist the qi to revitalize decline.
Please speak of the Qi Streets (text missing here) there are Qi Streets in the shins. Ma Shi said: In the first section, the Emperor asked about those who understand the Qi Streets of the six fu organs, capable of understanding resolution, knotting, joining, and succession at the gates. Therefore, the Four Streets are discussed. (*Dong Shu Pian* mentions Si Su, which is this). "Jie" means road. Zhang Jingyue said: These four streets are the paths where qi of the chest, abdomen, head, and shins gathers and travels. Hence they are called Qi Streets. The preceding text discusses Ben and Biao of meridians; the following text discusses places where qi gathers in various regions.
Therefore, where qi is in the head (text missing here) down to above the ankle. Zhang Jingyue said: All marrow belongs to the brain, which is the gathering place of the highest qi. This is the Qi Street of the head. The sides of the chest are Ying. Where qi is in the front of the chest stops at Ying, referring to the distribution areas of the Yangming and Shaoyin meridians. Where qi is in the back of the chest is at the Back-Shu points, referring to above the diaphragm at the 11th thoracic vertebra; all Back-Shu points of the Zang organs on the Foot-Taiyang meridian are the Qi Street of the chest. The Back-Shu of the abdomen refers to below the diaphragm at the 11th thoracic vertebra; all Back-Shu points of the Zang organs on the Taiyang meridian are included. Those traveling forward are the Chong Mai, running alongside the Shaoyin meridian, along the pulsating arteries on the left and right of the abdomen and navel, specifically acupoints such as Huangshu and Tianshu, which are the Qi Street of the abdomen. Stopping at the Qi Street refers to the Foot-Yangming meridian acupoint, specifically Qichong. Chengshan is a Foot-Taiyang meridian acupoint, and those above and below the ankle are also the Qi Street of the foot. Zhang Zhicong said: "Zhi" means end. "Stopping at the brain" means the Qi Street of the head, where collateral vessels end at the brain. Note: Zhi's annotation is incorrect.
Taking these (text missing here) to give treatment. Various editions write "Jiu" (Nine) as "Jiu" (Long time). This edition is erroneous and should be corrected. *Jia Yi Jing* writes "Jiu Cun Zhi" (Preserve for a long time). Ma Shi said: When taking these four streets, one should use the filiform needle described in *Jiu Zhen Lun Chapter 7*. One must first press the area, and after a long time, when the qi responds to the touch, then insert the needle. Zhang Zhicong said: The filiform needle is fine and thin, extracting qi from the skin and hair. Pressing for a long time is waiting for the arrival of qi.
The diseases treated (text missing here) are difficult to cure. *Jia Yi Jing* writes "Zhi" (Treat) as "Ci" (Puncture). Omits "Wu Tong" (No pain) under "Ji" (Accumulation). Zhang Jingyue said: All these are diseases treated by the four streets. Furthermore, if new-onset accumulations cause pain and are movable, it indicates involvement of blood and qi without solid fixation. Thus, treatment is easy to cure. If there is no pain, or if it is hard as stone and immobile, the accumulation is deep-seated; this cannot be treated by filiform needles. Zhang Zhicong said: "Bao" (Sudden) and "Xin" (New) indicate it is not a long-standing accumulation. It refers to obstruction in the concurrent movement of blood and qi.