窍阴、完骨。又自完骨外折。上过角孙。循本神。过曲差、下至阳白。会睛明。复从睛明上行。循临泣、目窗、
正营、承灵、脑空、风池云。滑又云。此经头部。自瞳子 至风池。凡二十穴。作三折向外而行。始瞳子 。
至完骨。是一折。又自完骨。外折上至阳白。会晴明。是一折。又自晴明上行。循临泣、风池。是一折。汪机
续注云。若根据内经直行。则少阳头部二十穴。无从安顿。若根据伯仁三折。则穴可安。似又戾于经旨。此愚所未
解也。俟明者正焉。
介按、去目锐 五分。是童子 穴也。由此下外斜行耳前。起骨上面下一寸耳珠下。动脉宛宛中。开口
有空侧。张口取之。即听会穴也。从此上直行一寸。开口有空。侧卧张口取之。即客主人穴也。由此上内斜行
两太阳曲角上廉。即颔厌穴也。由此后行耳前。曲角上两太阳之中。即悬颅穴也。从此后行耳前。曲角上两太
阳下廉。即悬厘穴也。由此后行
耳前。入发际曲隅陷中。鼓颔有空。即曲鬓穴也。从此后行耳上。入发际寸半。陷者宛宛中。嚼牙取之。即率
谷穴也。由此后行耳后三分许。入发际二寸。即天冲穴也。由此下行耳后。入发际一寸。即浮白穴也。从此下
行耳后。高上枕骨下。摇动有空。即窍阴穴也。由此行耳后。入发际四分。即完骨穴也。从完骨折上行。神庭
旁三寸。直耳上。入发际四分。即本神穴也。从此行眉上一寸。直瞳子。即阳白穴也。再上直行。入发际五分
陷中。正睛取之。即临泣穴也。由此后行一寸。即目窗穴也。再后行一寸。即正营穴也。再后行一寸五分。即
承灵穴也。由此后行一寸五分。即脑空穴也。从脑空穴下行耳后。下发际陷中。大筋外廉。按之引于耳中。即
风池穴也。
循颈（止）入缺盆 滑氏云。自风池循颈过天牖穴。行手少阳之前。下至肩上。循肩井。却左右相交。
出手少阳之后。过大椎、大杼、秉风。当秉风前入缺盆之外。
其支者（止）至目锐 后 滑氏云。其支者从耳后颞 、间。过翳风之分。入耳中过听宫、出走耳前。
复自听会、至目锐 、瞳子 之分也。简案、此十八字与前三焦经文重。恐此剩文。
其支者（止）属胆 甲乙加字上注云。一本云别兑 。上迎手少阳于 。滑氏云。其支者别自目外瞳子
而下大迎。合手少阳于 。当颧 穴之分。下临颊车。下颈循本经之前。与前之入缺盆者相合。下胸中天池
之外。贯膈即期门之所络肝下至日月之分。属于胆也。
循胁里（止）入髀厌中 滑氏云。胁、 也。腋下为胁。曲骨之分为毛际。毛际两旁动脉中为气冲。捷
骨之下为髀厌。即髀枢也。自属胆处循胁内章门之里。出气冲。绕毛际。遂
横入髀厌中之环跳也。
其直者（止）出膝外廉 滑氏云。胁骨之下为季胁。此直者从缺盆、直下腋。循胸历、渊腋、辄筋、日
月穴。过季胁。循京门、带脉、五枢、维道、居 。由居 、入上 、中 、长强。而下与前之入髀厌者相合。
乃下循髀、外行太阳、阳明之间。历中渎、阳关。出膝外廉。抵阳陵泉也。张云。髀阳、髀之外侧也。
下外辅骨之前（止）入小指次指之间 滑氏云。 外为辅骨。外踝以上为绝、骨。足面为跗。自阳陵泉。
下外辅骨。前历阳交、外丘、光明。直下抵绝骨之端。循阳辅、悬钟。而下出外踝之前。至丘墟。循足面之临
泣地、五会、侠溪。乃上入小指次指之间。至窍阴而终也。张云。辅骨、膝下两旁高骨也。外踝上骨际曰绝骨。
绝骨之端。阳辅穴也。铜人注云。辅骨谓辅佐 骨之骨。左 之外。简案、辅骨取义于车辅。铜人注。非也。
（辅字义详于素问识骨空论）滑氏足跗为句。张上字下为句。今考文例不宜云。从跗上而上于指间。且下文有
别跗上语。张句为是。
其支者（止）出三毛 滑氏云。足大趾本节后为歧骨。大趾爪甲后为三毛。其支者自足跗上临泣穴。别
行入大趾。循歧骨内出大趾端。还贯入爪甲。出三毛。交于足厥阴也。张云。足大趾次趾本节后骨缝为歧骨。
大趾爪甲后二节间为三毛。
口苦善太息 张云。胆病则液泄。故口苦。胆郁则不舒。故善太息。铜人注。素问云。口苦者。病
名胆痹也。
心胁痛 马云。脉循胁里出气街。
面微有尘 铜人注云。谓面如微尘。有触冒尘土之色也。张云。足少阳之别散于面。胆木为病。燥
金胜之。故面
微有尘。体无膏泽。
足外反热是为阳厥 张云。本经循髀阳。出膝外廉。下出外踝之前。故足外反热。木病从火。故
为阳厥。
是主骨所生病者 张云。胆味苦。苦走骨。故胆主骨所生病。又骨为干。其质刚。胆为中正之官。
其气亦刚。胆病则失其刚。故病及于骨。凡惊伤胆者。骨必软。即其明证。汪云。骨病未详。按、全元起云。
少阳者肝之表。肝主筋。筋会于骨。是少阳之经气所荣故云。简案、素问热论。少阳主胆。甲乙、太素、全元
起、病源、并作骨。汪所引乃出热论新校正。
头痛颔痛 甲乙作头面颔痛。铜人作头痛角颔痛。
马刀侠瘿 瘫疽篇。侠瘿作挟缨。详于彼注。
汗出振寒疟 张云。少阳居三阳之中。半表半里者也。故阳胜则汗出。风胜则振寒为疟。
胸胁肋脾（止）外踝前 汪云。皆经脉所过。按少阳行身侧。故本篇多用外字。
诸节皆痛 志云。少阳主骨。故诸节皆痛也。
丛毛之际 千金、铜人、发挥。丛、作聚。滑氏云。足大趾爪甲后为三毛。三毛后横文为聚毛。足厥
阴起于大趾聚毛之大敦穴。张云。肝为足厥阴经也。起于足大趾。去爪甲横纹后丛毛际大敦穴。丛毛即上文所
谓三毛也。简案、今从张注。
上循足跗上廉去内踝一寸 滑氏云。循足跗上廉。历行间、太冲。抵内踝一寸之中封也。
上踝八寸（止）上 内廉 滑氏云。自中封、上踝过三阴。交历蠡沟、中都。复上一寸交出太阴之后
上、内廉。至膝关、曲泉。
循股阴（止）属肝络胆 过、甲乙作环。铜人、发挥同。滑氏云。脾内为股。脐下为小腹。由曲泉上行。
循股内之阴包、五里、阴廉。遂当冲门腑舍之分。入阴毛中。左右相交。环绕阴器。抵小腹而上会曲骨、中极
关元。复循章门。至期门之所。挟胃属肝下日月之分。络于胆也。张云。入阴毛中之急脉。遂左右相交。环绕
阴器。而会于任脉之曲骨。简案、急脉穴。在阴髦中。阴上两旁相去同身寸之二寸半。见气腑论。王注。乃本
经穴。发挥漏之。
上贯膈（止）会于巅 甲乙注。一云其支者从小腹与太阴少阳。结于腰踝夹脊下第三第四骨孔中。滑氏云。
目内连。深处为目系。颃颡咽颡也。自期门上贯膈。行食窦之外。大包之里。散布胁肋。上云门、渊腋、之间。
人迎之外。循喉咙之后。上入颃颡。行大迎、地仓、四白、阳白、之外。连目系上出额。行临泣之里。与督脉
相会于巅顶之百会也。志云。颃颡、 上窍也。循喉咙之后。上入颃颡。连目系。是颃颡在会厌之上。上 与
鼻相通之窍是也。故曰颃颡不开。则洞涕不收。分气失也。分气者。口鼻两分之气。简案、颃颡、得志聪注而
始明矣。义更详于忧恚无言篇注。
其支者（止）环唇内 滑氏云。前此连目系上出额。此支从目系下行任脉之外。本经之里。下颊裹交环
于口唇之内。
其支者（止）注肺 滑氏云。此交经之支。从期门属肝处别贯膈。行食窦之外。本经之里。上注肺中。下
行至中焦。挟中脘之分。以交于手太阴也。张云。尽十二经之一周。终而复始也。
腰痛 马云。肝与肾通。则膂筋之脉通于肝。张云。足厥阴支别者。与太阴少阳之脉。同结于腰踝下
中、下 、之间。故为腰痛。刺腰痛篇曰。厥阴之脉。令人腰痛。腰中
如张弓弩弦。
丈夫 疝 妇人少腹肿 张云。足厥阴气逆则为睾肿卒疝。妇人少腹肿。即疝病也。汪云。脉抵少腹。
妇人亦有疝。但不名疝而名瘕。
面尘脱色 马云。胆病面有微尘。肝为之里。主病同。
胸满（止）闭癃 张云。本经上行者。挟胃贯膈。下行者。过阴器抵小腹。故为此诸病。志云。肝气
厥逆。不能行散谷精。故胸满呕逆也。肝主疏泄。肝气虚则飧泄、遗溺。实则闭癃、狐疝。随经脉昼夜出入之
疝也。铜人注云。狐夜不得尿。日出方得。人之所病。与狐同候。故曰狐疝。简案、铜人注。本于四时刺逆从
论。杨上善注非是。遗溺、甲乙作遗精。
手太阴气绝 此下六节。与难经二十四难文。皆大同小异。滑注云。肺者气之本。其华在毛。其充
在皮。肺绝则皮毛焦而津液去。皮节伤。以诸液皆会于节也。王文洁云。津液者。赖肺气运用而滋皮节毛者也。
难经。爪枯作皮枯。甲乙作皮毛焦则津液去。津液去则皮节着。皮节着则爪枯毛折。
手少阴气绝 滑注云。心之合脉也。其荣色也。其华在面。其充在血脉。心绝则脉不通。血不流。
色泽去也。甲乙。髦、作发。说文。髦、发也。释名云。髦、冒也。覆冒头颈也。
足太阴气绝 甲乙。肌、肉、作口唇。唇、舌、作口唇。无舌萎二字。难经同。滑注云。脾其华在
唇四白。其充在肌。脾绝则肉满唇反也。肉满谓肌肉不滑泽而紧急 也。张云。萎、音威。色蔫枯也。
足少阴气绝 难经。濡、作温。下同。不能着下有骨
字。甲乙亦有骨字。垢作枯。杨注云。肾主内荣骨髓。故云伏行而温骨髓也。却、结缩也。谓齿龈之肉结缩。
而齿渐长而枯燥也。滑注云。肾其荣在发。其充在骨。
足厥阴气绝 筋绝、难经作筋缩。甲乙作筋弛。据下文卵缩。难经似是。阴气、难经作阴器。诸注并
从之。素问诊要经终论。王注引本篇亦作阴器。知今本误耳。滑注云。肝者筋之合。其华在爪。其充在筋。筋
者聚于阴器。而络于舌本。肝绝则筋缩引卵与舌也。王充论衡云。甲乙病者。生死之期。当在庚申。
五阴气俱绝（止）一日半死矣 张云。五脏之精。皆上注于目。故五阴气绝。则目转而运。志先死矣。
盖志藏于肾。阴之神也。真阴已竭。死在周日间耳。今有病剧而忽尔目无所见者。正阴气竭绝之候。
六阳气绝（止）旦死 绝汗乃出下。甲乙有大如贯珠。转出不流。则气先死矣。十三字。旦死下有此十
二经之败也七字。张云。汗本阴精。固于阳气。阳气绝则阴阳相离。而腠理不闭。脱汗乃出。其死在顷刻间也。
黄帝曰 诸本无此三字。唯张本有。当删。
足太阴 甲乙阴下有脉字。张云。足太阴当作手太阴经。脉深而直行。故手足十二经脉。皆伏行分肉
之间。不可得见。其有见者。惟手太阴一经。过于手外踝之上。因其骨露皮浅。故不能隐。下文云。经脉者常
不可见也。其虚实也。以气口知之。正谓此耳。此外诸脉。凡浮露于外而可见者。皆络脉也。分肉、言肉中之
分理也。马云。脾经之脉。过于外踝之上。与胃脉相通。无所隐焉故耳。简案、今从张注。
六经络（止）上合肘中 张云。此举手络之最大者。以明视络之法也。手足各有六经。而手六经之络。
则惟阳明少阳
之络为最大。手阳明之络名偏历。在腕后三寸上侧间。别走太阴。手少阳之络名外关。在臂表腕后二寸两筋间。
斜行向内。历阳明、太阴。别走厥阴二络之下行者。阳明出合谷之次。分络于大食二指。少阳出阳池之次。散
络于中名小三指。故起于五指间。其上行者。总合于肘中内廉、厥阴、曲泽、之次。凡人手背之露筋者。皆显
然可察。俗谓之青筋。此本非筋非脉。即蓄血之大络也。凡浮络之在外者。皆可推此而知耳。
饮酒者（止）经脉大盛 甲乙。盛下有也字。张云。卫气者。水谷之悍气也。其气 疾滑利。不入于经。
酒亦水谷之悍气。其 疾之性亦然。故饮酒者必随卫气。先达皮肤。先充络脉。络脉先盛。则卫气已平。而后
营气满。经脉乃盛矣。平、犹潮平也。即盛满之谓。愚按、脉有经络。经在内。络在外。气有营卫。营在内。
卫在外。今饮酒者。其气自内达外。似宜先经而后络。兹乃先络而后经者何也。盖营气者。犹源泉之混混。循
行地中。周流不息者也。故曰营行脉中。卫气者。犹雨雾之郁蒸。透彻上下。遍及万物者也。故曰卫行脉外。
是以雨雾之出于地。必先入百川而后归河海。卫气之出胃。必先充络脉而后达诸经。故经水篇以十二经分发十
二水。然则经即大地之江河。络犹原野之百川也。此经络营卫之辨。
脉之卒然（止）脉之动也 志云。假邪以分别经脉。与络脉各别。如十二经脉之卒然盛者。皆邪气居于脉
中也。本末者。谓十二经脉之有本标也。如留于脉而不动则热。不留于脉则脉不坚。而外陷于肤空矣。此十二
经脉之流行出入。不与络脉大络之众同也。是以知何脉之动也。简案、马张以邪气为酒邪之气。不允。
气口 张云。气口者。手太阴肺经也。肺朝百脉。气口为脉之大会。凡十二经脉。深不可见。而其
【窍阴、完骨。又自完骨外折。上过角孙。循本神。过曲差、下至阳白。会睛明。复从睛明上行。循临泣、目窗、正营、承灵、脑空、风池云。滑又云。此经头部。自瞳子 至风池。凡二十穴。作三折向外而行。始瞳子 。 至完骨。是一折。又自完骨。外折上至阳白。会晴明。是一折。又自晴明上行。循临泣、风池。是一折。汪机 续注云。若根据内经直行。则少阳头部二十穴。无从安顿。若根据伯仁三折。则穴可安。似又戾于经旨。此愚所未 解也。俟明者正焉。】
足少阳胆经在头部的穴位包括窍阴穴和完骨穴。经脉又从完骨穴向外转折，向上经过角孙穴，沿着本神穴行走，经过曲差穴，向下到达阳白穴，与睛明穴相会合。接着又从睛明穴向上行走，沿着临泣穴、目窗穴、正营穴、承灵穴、脑空穴、风池穴等部位运行。（滑寿）又说：这条经脉在头部的部分，从瞳子髎穴到风池穴，共有二十个穴位。经脉走向呈三段向外转折进行。从瞳子髎穴到完骨穴，这是第一段转折；再从完骨穴向外转折向上到达阳白穴，与睛明穴相会，这是第二段转折；再从睛明穴向上行走，沿着临泣穴、风池穴，这是第三段转折。汪机在后续注释中说：如果依据《内经》中经脉直行的说法，那么少阳经头部的这二十个穴位就无法安放位置；如果依据王伯仁提出的“三折”说法，穴位就可以安放妥当，但这似乎又违背了经典的原意。这是我无法理解的地方，等待高明的人来纠正。
【介按、去目锐 五分。是童子 穴也。由此下外斜行耳前。起骨上面下一寸耳珠下。动脉宛宛中。开口 有空侧。张口取之。即听会穴也。从此上直行一寸。开口有空。侧卧张口取之。即客主人穴也。由此上内斜行 两太阳曲角上廉。即颔厌穴也。由此后行耳前。曲角上两太阳之中。即悬颅穴也。从此后行耳前。曲角上两太 阳下廉。即悬厘穴也。由此后行 耳前。入发际曲隅陷中。鼓颔有空。即曲鬓穴也。从此后行耳上。入发际寸半。陷者宛宛中。嚼牙取之。即率 谷穴也。由此后行耳后三分许。入发际二寸。即天冲穴也。由此下行耳后。入发际一寸。即浮白穴也。从此下 行耳后。高上枕骨下。摇动有空。即窍阴穴也。由此行耳后。入发际四分。即完骨穴也。从完骨折上行。神庭 旁三寸。直耳上。入发际四分。即本神穴也。从此行眉上一寸。直瞳子。即阳白穴也。再上直行。入发际五分 陷中。正睛取之。即临泣穴也。由此后行一寸。即目窗穴也。再后行一寸。即正营穴也。再后行一寸五分。即 承灵穴也。由此后行一寸五分。即脑空穴也。从脑空穴下行耳后。下发际陷中。大筋外廉。按之引于耳中。即 风池穴也。】
丹波元简按：距离目外角五分处，是瞳子髎穴。由此穴向下向外斜行至耳前，起始于骨头上方一寸、耳垂下方的凹陷处，脉搏跳动明显的位置，张嘴时此处有空隙，侧头张嘴即可取穴，这就是听会穴。从此穴向上直行一寸，张嘴时有空隙，侧身躺下并张开嘴巴取穴，这就是客主人穴（上关穴）。从此穴向上向内斜行至两侧太阳穴弯曲角落的上缘，这就是颔厌穴。从此穴向后行于耳前，位于弯曲角落与两侧太阳穴中间的位置，这就是悬颅穴。从此穴向后行于耳前，位于弯曲角落与两侧太阳穴下缘的位置，这就是悬厘穴。从此穴向后行于耳前，进入发际线弯曲角落的凹陷处，鼓动脸颊时有空隙，这就是曲鬓穴。从此穴向后行于耳上，进入发际线一寸半处，凹陷且脉搏跳动明显的位置，咀嚼牙齿时可取穴，这就是率谷穴。从此穴向后行于耳后约三分处，进入发际线二寸处，这就是天冲穴。从此穴向下行于耳后，进入发际线一寸处，这就是浮白穴。从此穴向下行于耳后，位于枕骨下方高处，晃动头部时有空隙，这就是窍阴穴。从此穴行于耳后，进入发际线四分处，这就是完骨穴。从完骨穴转折向上，位于神庭穴旁开三寸，直对耳朵上方，进入发际线四分处，这就是本神穴。从此穴行于眉毛上方一寸，直对瞳子髎穴，这就是阳白穴。再向上直行，进入发际线五分处的凹陷中，正视眼睛取穴，这就是临泣穴（头临泣）。从此穴向后行一寸，就是目窗穴。再向后行一寸，就是正营穴。再向后行一寸五分，就是承灵穴。从此穴向后行一寸五分，就是脑空穴。从脑空穴向下行于耳后，进入发际线的凹陷中，位于大筋的外侧边缘，按压时感觉气息通向耳中，这就是风池穴。
【循颈（止）入缺盆 滑氏云。自风池循颈过天牖穴。行手少阳之前。下至肩上。循肩井。却左右相交。 出手少阳之后。过大椎、大杼、秉风。当秉风前入缺盆之外。】
经脉沿着颈部（向下）进入缺盆穴。滑寿说：经脉从风池穴沿着颈部经过天牖穴，走在手少阳三焦经的前面，向下到达肩部，沿着肩井穴行走，然后左右经脉相互交叉，走在手少阳三焦经的后面，经过大椎穴、大杼穴、秉风穴，在秉风穴前方进入缺盆穴的外部。
【其支者（止）至目锐 后 滑氏云。其支者从耳后颞 、间。过翳风之分。入耳中过听宫、出走耳前。 复自听会、至目锐 、瞳子 之分也。简案、此十八字与前三焦经文重。恐此剩文。】
它的分支（向下）到达目外角后方。滑寿说：它的分支从耳后颞部之间，经过翳风穴的部位，进入耳中，经过听宫穴，走出耳前，再从听会穴回到目外角和瞳子髎穴的部位。丹波元简案：这十八个字与前面关于三焦经的经文重复，恐怕这里是多余的文字。
【其支者（止）属胆 甲乙加字上注云。一本云别兑 。上迎手少阳于 。滑氏云。其支者别自目外瞳子 而下大迎。合手少阳于 。当颧 穴之分。下临颊车。下颈循本经之前。与前之入缺盆者相合。下胸中天池 之外。贯膈即期门之所络肝下至日月之分。属于胆也。】
它的分支（向下）归属于胆经。《甲乙经》在上加注中说：另一版本说分支从目外角分出，向上在手少阳经的某处迎接手少阳经。滑寿说：它的分支另外从目外角的瞳子髎穴向下到大迎穴，与手少阳三焦经在某处汇合，位于颧髎穴的部位，向下临近颊车穴，向下经过颈部走在本经的前面，与之前进入缺盆的经脉相汇合，向下穿过胸部在天池穴之外，贯穿横膈膜，在期门穴处联络肝脏，向下到达日月穴的部位，归属于胆经。
【循胁里（止）入髀厌中 滑氏云。胁、 也。腋下为胁。曲骨之分为毛际。毛际两旁动脉中为气冲。捷 骨之下为髀厌。即髀枢也。自属胆处循胁内章门之里。出气冲。绕毛际。遂 横入髀厌中之环跳也。】
经脉沿着胁肋内部（向下）进入髀厌中。滑寿说：胁，指胁肋部。腋下为胁。曲骨穴的分界线为毛际（阴毛边缘）。毛际两旁动脉搏动处为气冲穴。捷骨穴之下为髀厌，也就是髀枢。经脉从归属于胆的部位沿着胁肋内部、章门穴的内侧，出于气冲穴，绕过毛际，于是横向进入髀厌中的环跳穴。
【其直者（止）出膝外廉 滑氏云。胁骨之下为季胁。此直者从缺盆、直下腋。循胸历、渊腋、辄筋、日 月穴。过季胁。循京门、带脉、五枢、维道、居 。由居 、入上 、中 、长强。而下与前之入髀厌者相合。 乃下循髀、外行太阳、阳明之间。历中渎、阳关。出膝外廉。抵阳陵泉也。张云。髀阳、髀之外侧也。 下外辅骨之前（止）入小指次指之间 滑氏云。 外为辅骨。外踝以上为绝、骨。足面为跗。自阳陵泉。 下外辅骨。前历阳交、外丘、光明。直下抵绝骨之端。循阳辅、悬钟。而下出外踝之前。至丘墟。循足面之临 泣地、五会、侠溪。乃上入小指次指之间。至窍阴而终也。张云。辅骨、膝下两旁高骨也。外踝上骨际曰绝骨。 绝骨之端。阳辅穴也。铜人注云。辅骨谓辅佐 骨之骨。左 之外。简案、辅骨取义于车辅。铜人注。非也。 （辅字义详于素问识骨空论）滑氏足跗为句。张上字下为句。今考文例不宜云。从跗上而上于指间。且下文有 别跗上语。张句为是。】
它的直行主干（向下）出于膝盖外侧。滑寿说：肋骨之下为季胁。这条直行经脉从缺盆穴直下至腋下，沿着胸部经过渊腋穴、辄筋穴、日月穴，经过季胁，沿着京门穴、带脉穴、五枢穴、维道穴、居髎穴。从居髎穴，进入上髎、中髎、长强穴，向下与之前进入髀厌的经脉相汇合。于是向下沿着大腿，在外侧行走于足太阳膀胱经和足阳明胃经之间，经过中渎穴、阳关穴，出于膝盖外侧，到达阳陵泉穴。张景岳说：髀阳，是大腿的外侧。
（向下经过外辅骨之前）（向下）进入小指和次指之间。滑寿说：小腿外侧为辅助之骨。外踝以上称为绝骨。足背称为跗。从阳陵泉穴，向下经过外辅骨，向前经过阳交穴、外丘穴、光明穴，直下到达绝骨的末端，沿着阳辅穴、悬钟穴，向下出于外踝之前，到达丘墟穴，沿着足背经过临泣穴、五会穴、侠溪穴，然后向上进入小指和次指之间，到达窍阴穴而终止。张景岳说：辅骨，是膝盖下方两旁的高骨。外踝上方的骨际称为绝骨。绝骨的末端，是阳辅穴。《铜人腧穴针灸图经》注释说：辅骨是指辅助胫骨的骨头，位于左侧胫骨之外。丹波元简案：辅骨取义于车辕旁的辅木，《铜人》的注释是不对的。（辅字的含义详见《素问识·骨空论》）。滑寿将“足跗”断句，张景岳将“上”字属下句。现在考证文章体例，不应该说“从足背上向上到指间”，而且下文有“别跗上”的说法，所以张景岳的断句是正确的。
【其支者（止）出三毛 滑氏云。足大趾本节后为歧骨。大趾爪甲后为三毛。其支者自足跗上临泣穴。别 行入大趾。循歧骨内出大趾端。还贯入爪甲。出三毛。交于足厥阴也。张云。足大趾次趾本节后骨缝为歧骨。 大趾爪甲后二节间为三毛。】
它的分支（向下）出于三毛处。滑寿说：足大脚趾根部关节后方称为歧骨。大脚趾指甲后方称为三毛。它的分支从足背上的临泣穴分出，另行进入大脚趾，沿着歧骨内侧出于大脚趾尖端，回转贯穿进入指甲，出于三毛处，与足厥阴肝经交会。张景岳说：足大脚趾和第二脚趾根部关节后的骨缝称为歧骨。大脚趾指甲后方两节之间称为三毛。
【口苦善太息 张云。胆病则液泄。故口苦。胆郁则不舒。故善太息。铜人注。素问云。口苦者。病 名胆痹也。】
症状表现为口苦、喜欢叹气。张景岳说：胆病则胆汁外泄，所以口苦。胆气郁结则不畅快，所以喜欢叹气。《铜人》注释引用《素问》说：口苦，这种病症名叫胆痹。
【心胁痛 马云。脉循胁里出气街。】
症状表现为心部和胁肋部疼痛。马莳说：经脉沿着胁肋内部行走，出于气街。
【面微有尘 铜人注云。谓面如微尘。有触冒尘土之色也。张云。足少阳之别散于面。胆木为病。燥 金胜之。故面 微有尘。体无膏泽。】
症状表现为面部像蒙了一层微尘。《铜人》注释说：意思是面部像微尘一样，有沾染尘土的颜色。张景岳说：足少阳胆经的分支散布于面部。胆属木，若胆生病，燥金之气克制它，所以面部像蒙了微尘，身体没有光泽润泽。
【足外反热是为阳厥 张云。本经循髀阳。出膝外廉。下出外踝之前。故足外反热。木病从火。故 为阳厥。】
症状表现为足外侧反而发热，这叫做阳厥。张景岳说：本经沿着大腿外侧，出于膝盖外侧，向下出于外踝之前，所以足外侧反而发热。木病容易化火，所以称为阳厥。
【是主骨所生病者 张云。胆味苦。苦走骨。故胆主骨所生病。又骨为干。其质刚。胆为中正之官。 其气亦刚。胆病则失其刚。故病及于骨。凡惊伤胆者。骨必软。即其明证。汪云。骨病未详。按、全元起云。 少阳者肝之表。肝主筋。筋会于骨。是少阳之经气所荣故云。简案、素问热论。少阳主胆。甲乙、太素、全元 起、病源、并作骨。汪所引乃出热论新校正。】
这段经文讲的是胆经主治骨骼相关的疾病。张景岳说：胆的味道是苦的，苦味入骨，所以胆主管骨骼发生的疾病。另外，骨骼是人体主干，质地坚硬；胆被称为中正之官，其气也是刚强的。胆生病就会失去刚强之气，所以疾病会波及到骨骼。凡是受惊吓损伤胆气的，骨骼必然软弱，这就是明显的证据。汪机说：关于骨病的解释不详。按：全元起说：少阳经是肝经的表里关系，肝主管筋，筋汇聚于骨，这是因为少阳经的气血所滋养，所以说（胆主骨）。丹波元简案：《素问·热论》中说少阳主胆，《甲乙经》、《太素》、全元起、《诸病源候论》都写作“骨”。汪机所引用的内容出自《热论》的新校正。
症状表现为头痛、下巴疼痛。《甲乙经》写作“头面颔痛”。《铜人》写作“头痛角颔痛”。
【马刀侠瘿 瘫疽篇。侠瘿作挟缨。详于彼注。】
症状表现为马刀侠瘿（一种瘰疬疮疡）。在《痈疽篇》中，“侠瘿”写作“挟缨”，详细解释见那部分的注释。
【汗出振寒疟 张云。少阳居三阳之中。半表半里者也。故阳胜则汗出。风胜则振寒为疟。】
症状表现为出汗、战栗发冷、疟疾。张景岳说：少阳经位于三阳经的中间，属于半表半里的位置。所以阳气胜则出汗，风邪胜则战栗发冷形成疟疾。
【胸胁肋脾（止）外踝前 汪云。皆经脉所过。按少阳行身侧。故本篇多用外字。】
症状涉及胸、胁、肋、脾（此处疑为传抄错误或特定语境下的指代，原文如此），直到外踝前。汪机说：这些都是经脉经过的部位。按：少阳经行于身体侧面，所以本篇多用“外”字。
症状表现为各个关节都疼痛。张志聪说：少阳经主管骨骼，所以各个关节都会疼痛。
【丛毛之际 千金、铜人、发挥。丛、作聚。滑氏云。足大趾爪甲后为三毛。三毛后横文为聚毛。足厥 阴起于大趾聚毛之大敦穴。张云。肝为足厥阴经也。起于足大趾。去爪甲横纹后丛毛际大敦穴。丛毛即上文所 谓三毛也。简案、今从张注。】
部位在丛毛之际（脚趾毛发聚集处）。《千金方》、《铜人》、《针灸聚英》中，“丛”字写作“聚”。滑寿说：足大脚趾指甲后方称为三毛。三毛后面的横纹称为聚毛。足厥阴肝经起始于大脚趾聚毛处的大敦穴。张景岳说：肝经是足厥阴经，起始于足大脚趾，距离指甲横纹后方的丛毛际大敦穴。丛毛就是上文所说的三毛。丹波元简案：现在采纳张景岳的注释。
【上循足跗上廉去内踝一寸 滑氏云。循足跗上廉。历行间、太冲。抵内踝一寸之中封也。】
经脉向上沿着足背的上缘，距离内踝一寸。滑寿说：沿着足背的上缘，经过行间穴、太冲穴，到达内踝一寸处的中封穴。
【上踝八寸（止）上 内廉 滑氏云。自中封、上踝过三阴。交历蠡沟、中都。复上一寸交出太阴之后 上、内廉。至膝关、曲泉。】
经脉在内踝上八寸处（交叉后）向上沿小腿内侧上行。滑寿说：从中封穴开始，向上经过脚踝，越过三条阴经的交叉点，经过蠡沟穴、中都穴，再向上走一寸，走出足太阴脾经的后面，沿小腿内侧上行，到达膝关穴、曲泉穴。
【循股阴（止）属肝络胆 过、甲乙作环。铜人、发挥同。滑氏云。脾内为股。脐下为小腹。由曲泉上行。 循股内之阴包、五里、阴廉。遂当冲门腑舍之分。入阴毛中。左右相交。环绕阴器。抵小腹而上会曲骨、中极 关元。复循章门。至期门之所。挟胃属肝下日月之分。络于胆也。张云。入阴毛中之急脉。遂左右相交。环绕 阴器。而会于任脉之曲骨。简案、急脉穴。在阴髦中。阴上两旁相去同身寸之二寸半。见气腑论。王注。乃本 经穴。发挥漏之。】
经脉沿着大腿内侧（向上）归属于肝脏并联络胆经。“过”字，《甲乙经》写作“环”，《铜人》、《针灸聚英》相同。滑寿说：大腿内部为股。肚脐以下为小腹。经脉从曲泉穴上行，沿着大腿内侧的阴包穴、五里穴、阴廉穴，于是到达冲门穴和腑舍穴的分界处，进入阴毛中，左右经脉相互交叉，环绕生殖器，到达小腹并向上汇合于曲骨穴、中极穴、关元穴。再沿着章门穴，到达期门穴的部位，夹着胃部归属于肝脏，向下到达日月穴的部位，联络胆经。张景岳说：进入阴毛中的急脉穴，于是左右交叉，环绕生殖器，而与任脉的曲骨穴相会。丹波元简案：急脉穴，位于阴毛中，阴器上方两旁，相距同身寸二寸半，见于《气腑论》。王冰的注释认为这是本经的穴位，《针灸聚英》遗漏了它。
【上贯膈（止）会于巅 甲乙注。一云其支者从小腹与太阴少阳。结于腰踝夹脊下第三第四骨孔中。滑氏云。 目内连。深处为目系。颃颡咽颡也。自期门上贯膈。行食窦之外。大包之里。散布胁肋。上云门、渊腋、之间。 人迎之外。循喉咙之后。上入颃颡。行大迎、地仓、四白、阳白、之外。连目系上出额。行临泣之里。与督脉 相会于巅顶之百会也。志云。颃颡、 上窍也。循喉咙之后。上入颃颡。连目系。是颃颡在会厌之上。上 与 鼻相通之窍是也。故曰颃颡不开。则洞涕不收。分气失也。分气者。口鼻两分之气。简案、颃颡、得志聪注而 始明矣。义更详于忧恚无言篇注。】
经脉向上贯穿横膈膜（向上）在头顶汇合。《甲乙经》注：另一种说法是它的分支从小腹与足太阴脾经、足少阳胆经，结于腰部脚踝夹脊下的第三、第四骨孔中。滑寿说：眼睛内部相连，深处称为目系。颃颡是咽喉上部。经脉从期门穴向上贯穿横膈膜，走在食窦穴的外侧，大包穴的内侧，散布于胁肋，向上经过云门穴、渊腋穴之间，人迎穴的外侧，沿着喉咙后面，向上进入颃颡，走在大迎穴、地仓穴、四白穴、阳白穴的外侧，连接目系向上出于额头，走在临泣穴的内侧，与督脉相会在头顶的百会穴。张志聪说：颃颡是上窍。沿着喉咙后面，向上进入颃颡，连接目系，这说明颃颡在会厌之上，是与鼻子相通的窍道。所以说如果颃颡不通畅，那么清涕就无法收敛，这是分气功能失常。分气，是指口和鼻分开的气机。丹波元简案：颃颡的含义，得到张志聪的注释后才明白。其义理在《忧恚无言篇》的注释中更为详细。
【其支者（止）环唇内 滑氏云。前此连目系上出额。此支从目系下行任脉之外。本经之里。下颊裹交环 于口唇之内。】
它的分支（向下）环绕嘴唇内部。滑寿说：此前（主干）连接目系向上出于额头。这个分支从目系向下，走在任脉的外侧，本经的内侧，向下经过脸颊内部，在嘴唇内部交叉环绕。
【其支者（止）注肺 滑氏云。此交经之支。从期门属肝处别贯膈。行食窦之外。本经之里。上注肺中。下 行至中焦。挟中脘之分。以交于手太阴也。张云。尽十二经之一周。终而复始也。】
它的分支（向下）注入肺中。滑寿说：这是交接经脉的分支，从期门穴归属肝脏的地方别出，贯穿横膈膜，走在食窦穴的外侧，本经的内侧，向上注入肺中，向下走到中焦，夹着中脘穴的部位，从而与手太阴肺经交接。张景岳说：这就完成了一周十二经脉的循环，终结后又重新开始。
【腰痛 马云。肝与肾通。则膂筋之脉通于肝。张云。足厥阴支别者。与太阴少阳之脉。同结于腰踝下 中、下 、之间。故为腰痛。刺腰痛篇曰。厥阴之脉。令人腰痛。腰中 如张弓弩弦。】
症状表现为腰痛。马莳说：肝与肾相通，那么背部的筋脉就通达于肝。张景岳说：足厥阴肝经的分支，与足太阴脾经、足少阳胆经的经脉，共同结于腰部脚踝下方的中髎、下髎穴之间，所以导致腰痛。《刺腰痛篇》说：厥阴经脉，使人腰痛，腰部中间像拉开的弓弩弦一样紧绷。
【丈夫 疝 妇人少腹肿 张云。足厥阴气逆则为睾肿卒疝。妇人少腹肿。即疝病也。汪云。脉抵少腹。 妇人亦有疝。但不名疝而名瘕。】
男性患疝气，女性小腹部肿胀。张景岳说：足厥阴肝经气机逆乱就会导致睾丸肿胀突然发作疝气。女性小腹部肿胀，也就是疝病。汪机说：经脉抵达少腹，女性也有疝病，只是不叫疝而叫瘕。
症状表现为面部如蒙灰尘、面色脱失光泽。马莳说：胆病面部会有微尘色，肝是胆的里经，主治的疾病相同。
【胸满（止）闭癃 张云。本经上行者。挟胃贯膈。下行者。过阴器抵小腹。故为此诸病。志云。肝气 厥逆。不能行散谷精。故胸满呕逆也。肝主疏泄。肝气虚则飧泄、遗溺。实则闭癃、狐疝。随经脉昼夜出入之 疝也。铜人注云。狐夜不得尿。日出方得。人之所病。与狐同候。故曰狐疝。简案、铜人注。本于四时刺逆从 论。杨上善注非是。遗溺、甲乙作遗精。】
症状表现为胸部胀满（直到）小便闭塞不通。张景岳说：本经向上走的经脉，夹着胃贯穿横膈膜；向下走的经脉，经过生殖器抵达小腹，所以产生这些疾病。张志聪说：肝气厥逆，不能运化散布水谷精气，所以胸部胀满、呕吐逆气。肝主疏泄，肝气虚弱则导致完谷不化的腹泻、遗尿；肝气实证则导致小便闭塞、狐疝。这是随着经脉昼夜出入变化的疝病。《铜人》注释说：狐狸晚上不能排尿，太阳出来后才能排出。人所患的这种病，症状与狐狸相同，所以叫狐疝。丹波元简案：《铜人》的注释源于《四时刺逆从论》，杨上善的注释是不对的。“遗溺”，《甲乙经》写作“遗精”。
【手太阴气绝 此下六节。与难经二十四难文。皆大同小异。滑注云。肺者气之本。其华在毛。其充 在皮。肺绝则皮毛焦而津液去。皮节伤。以诸液皆会于节也。王文洁云。津液者。赖肺气运用而滋皮节毛者也。 难经。爪枯作皮枯。甲乙作皮毛焦则津液去。津液去则皮节着。皮节着则爪枯毛折。】
手太阴肺经的气机衰竭。以下六节内容，与《难经·第二十四难》的文字大体相同只有细微差别。滑寿注释说：肺是气的根本，其荣华表现在毫毛，其充养在皮肤。肺经气绝则皮毛干枯而津液流失，皮节受损，因为各种体液都汇聚于关节缝隙。王文洁说：津液，是依赖肺气的运用来滋润皮节和毫毛的。《难经》中“爪枯”写作“皮枯”，《甲乙经》写作“皮毛焦则津液去，津液去则皮节着，皮节着则爪枯毛折”。
【手少阴气绝 滑注云。心之合脉也。其荣色也。其华在面。其充在血脉。心绝则脉不通。血不流。 色泽去也。甲乙。髦、作发。说文。髦、发也。释名云。髦、冒也。覆冒头颈也。】
手少阴心经的气机衰竭。滑寿注释说：心与脉相合，其荣华表现于面色，其光华表现在面部，其充养在血脉。心经气绝则脉道不通，血液不流动，面色光泽消失。《甲乙经》中，“髦”字写作“发”。《说文解字》说：髦，就是头发。《释名》说：髦，覆盖的意思，覆盖头颈。
【足太阴气绝 甲乙。肌、肉、作口唇。唇、舌、作口唇。无舌萎二字。难经同。滑注云。脾其华在 唇四白。其充在肌。脾绝则肉满唇反也。肉满谓肌肉不滑泽而紧急 也。张云。萎、音威。色蔫枯也。】
足太阴脾经的气机衰竭。《甲乙经》中，“肌”、“肉”写作“口唇”。“唇”、“舌”写作“口唇”，没有“舌萎”二字。《难经》相同。滑寿注释说：脾的荣华表现在口唇四周，其充养在肌肉。脾经气绝则肌肉胀满、口唇翻卷。肌肉胀满是指肌肉不光滑润泽而紧张僵硬。张景岳说：萎，读音为威，指颜色枯萎。
【足少阴气绝 难经。濡、作温。下同。不能着下有骨 字。甲乙亦有骨字。垢作枯。杨注云。肾主内荣骨髓。故云伏行而温骨髓也。却、结缩也。谓齿龈之肉结缩。 而齿渐长而枯燥也。滑注云。肾其荣在发。其充在骨。】
足少阴肾经的气机衰竭。《难经》中，“濡”字写作“温”，下面相同。“不能着”下面有“骨”字。《甲乙经》也有“骨”字。“垢”字写作“枯”。杨上善注释说：肾主管内在滋养骨髓，所以说潜伏运行而温暖骨髓。“却”，是收缩的意思。指牙龈的肉收缩，导致牙齿看起来逐渐变长且干枯。滑寿注释说：肾的荣华表现在头发，其充养在骨骼。
【足厥阴气绝 筋绝、难经作筋缩。甲乙作筋弛。据下文卵缩。难经似是。阴气、难经作阴器。诸注并 从之。素问问诊要经终论。王注引本篇亦作阴器。知今本误耳。滑注云。肝者筋之合。其华在爪。其充在筋。筋 者聚于阴器。而络于舌本。肝绝则筋缩引卵与舌也。王充论衡云。甲乙病者。生死之期。当在庚申。】
足厥阴肝经的气机衰竭。《难经》中“筋绝”写作“筋缩”。《甲乙经》写作“筋弛”。根据下文“卵缩”来看，《难经》的说法似乎是正确的。“阴气”，《难经》写作“阴器”，所有注释都遵从这一说法。《素问·诊要经终论》中，王冰注释引用本篇也写作“阴器”，可知现在的版本是错误的。滑寿注释说：肝与筋相合，其荣华表现在指甲，其充养在筋。筋汇聚于生殖器，并联络于舌根。肝经气绝则筋收缩，牵引睾丸和舌头。王充《论衡》说：患有甲乙病的人，生死的期限，应当在庚申日。
【五阴气俱绝（止）一日半死矣 张云。五脏之精。皆上注于目。故五阴气绝。则目转而运。志先死矣。 盖志藏于肾。阴之神也。真阴已竭。死在周日间耳。今有病剧而忽尔目无所见者。正阴气竭绝之候。】
五脏的阴气全部衰竭（直到）一天半后死亡。张景岳说：五脏的精气，都向上灌注于眼睛。所以五脏阴气衰竭，眼球就会转动，神志先死亡。大概神志藏于肾，是阴的神气。真阴已经枯竭，死亡就在星期日之间。现在有病情严重而突然看不见东西的人，正是阴气竭绝的征兆。
【六阳气绝（止）旦死 绝汗乃出下。甲乙有大如贯珠。转出不流。则气先死矣。十三字。旦死下有此 十二经之败也七字。张云。汗本阴精。固于阳气。阳气绝则阴阳相离。而腠理不闭。脱汗乃出。其死在顷刻间也。】
六经的阳气衰竭（直到）早晨死亡。在“绝汗乃出”之下，《甲乙经》有“大如贯珠，转出不流，则气先死矣”这十三个字。“旦死”下面有“此十二经之败也”这七个字。张景岳说：汗本是阴精，依靠阳气固摄。阳气衰竭则阴阳分离，腠理不能闭合，脱汗就会流出。死亡就在顷刻之间。
【黄帝曰 诸本无此三字。唯张本有。当删。】
黄帝说：各个版本都没有这三个字，只有张景岳的版本有，应当删除。
【足太阴 甲乙阴下有脉字。张云。足太阴当作手太阴经。脉深而直行。故手足十二经脉。皆伏行分肉 之间。不可得见。其有见者。惟手太阴一经。过于手外踝之上。因其骨露皮浅。故不能隐。下文云。经脉者常 不可见也。其虚实也。以气口知之。正谓此耳。此外诸脉。凡浮露于外而可见者。皆络脉也。分肉、言肉中之 分理也。马云。脾经之脉。过于外踝之上。与胃脉相通。无所隐焉故耳。简案、今从张注。】
足太阴（脉）：《甲乙经》在“阴”字下有“脉”字。张景岳说：“足太阴”应当是“手太阴经”。经脉深沉且直行，所以手足十二经脉，都潜伏运行在肌肉纹理之间，不可看见。其中有能看见的，只有手太阴肺经这一条，经过手腕外侧桡骨茎突之上。因为那里骨头显露皮肤浅薄，所以不能隐藏。下文说：经脉通常是看不见的，它们的虚实情况，通过气口（寸口脉）可以知道，正是说的这个意思。除此之外所有的脉，凡是浮露在外面而能看见的，都是络脉。分肉，指的是肌肉中的纹理。马莳说：脾经的经脉，经过外踝之上，与胃脉相通，没有什么隐藏的地方，所以是这样。丹波元简案：现在采纳张景岳的注释。
【六经络（止）上合肘中 张云。此举手络之最大者。以明视络之法也。手足各有六经。而手六经之络。 则惟阳明少阳 之络为最大。手阳明之络名偏历。在腕后三寸上侧间。别走太阴。手少阳之络名外关。在臂表腕后二寸两筋间。 斜行向内。历阳明、太阴。别走厥阴二络之下行者。阳明出合谷之次。分络于大食二指。少阳出阳池之次。散 络于中名小三指。故起于五指间。其上行者。总合于肘中内廉、厥阴、曲泽、之次。凡人手背之露筋者。皆显 然可察。俗谓之青筋。此本非筋非脉。即蓄血之大络也。凡浮络之在外者。皆可推此而知耳。】
六经的络脉（直到）向上汇合于肘中。张景岳说：这是举手时可见的最大的络脉，用来阐明观察络脉的方法。手足各有六经，而手六经的络脉中，只有手阳明经和手少阳经的络脉最大。手阳明经的络脉名叫偏历，在手腕后方三寸的上侧间，别行走向太阴经。手少阳经的络脉名叫外关，在前臂表面手腕后方二寸的两筋之间，斜行向内，经过阳明经、太阴经，别行走向厥阴经。这两条络脉向下运行的：阳明经的络脉出于合谷穴附近，分别络于大拇指和食指；少阳经的络脉出于阳池穴附近，散布络于中指、无名指和小指。所以络脉起始于五指之间。向上运行的，总汇合于肘部内侧，厥阴经曲泽穴附近。凡是人手背上露出的筋，都明显可以观察到，俗称青筋。这本来不是筋也不是脉，就是蓄积血液的大络。凡是浮络在外面的，都可以由此推知。
【饮酒者（止）经脉大盛 甲乙。盛下有也字。张云。卫气者。水谷之悍气也。其气 疾滑利。不入于经。 酒亦水谷之悍气。其 疾之性亦然。故饮酒者必随卫气。先达皮肤。先充络脉。络脉先盛。则卫气已平。而后 营气满。经脉乃盛矣。平、犹潮平也。即盛满之谓。愚按、脉有经络。经在内。络在外。气有营卫。营在内。 卫在外。今饮酒者。其气自内达外。似宜先经而后络。兹乃先络而后经者何也。盖营气者。犹源泉之混混。循 行地中。周流不息者也。故曰营行脉中。卫气者。犹雨雾之郁蒸。透彻上下。遍及万物者也。故曰卫行脉外。 是以雨雾之出于地。必先入百川而后归河海。卫气之出胃。必先充络脉而后达诸经。故经水篇以十二经分发十 二水。然则经即大地之江河。络犹原野之百川也。此经络营卫之辨。】
饮酒的人（直到）经脉盛大。《甲乙经》在“盛”字下有“也”字。张景岳说：卫气，是水谷中慓悍的气。它的性质急速滑利，不进入经脉。酒也是水谷中慓悍的气，它急速的性质也是如此。所以饮酒的人，其气必定跟随卫气，先到达皮肤，先充盈络脉。络脉先盛大，则卫气已经平满，然后营气充满，经脉才盛大。“平”，就像潮水平满一样，就是盛满的意思。我按：脉有经络，经在内，络在外。气有营卫，营在内，卫在外。现在饮酒的人，其气从内达到外，似乎应该先经过经而后到达络。为什么这里是先络而后经呢？大概营气，就像地下涌出的泉水，顺着在地中运行，周流不息。所以说营行脉中。卫气，就像雨雾的郁蒸，透彻上下，遍及万物。所以说卫行脉外。因此雨雾从地面升起，必须先流入百川然后回归河海。卫气从胃发出，必须先充盈络脉然后到达各条经脉。所以《经水篇》将十二经脉分配给十二条河流。既然这样，经就像大地上的江河，络就像原野上的百川。这是经络和营卫的区别。
【脉之卒然（止）脉之动也 志云。假邪以分别经脉。与络脉各别。如十二经脉之卒然盛者。皆邪气居于脉 中也。本末者。谓十二经脉之有本标也。如留于脉而不动则热。不留于脉则脉不坚。而外陷于肤空矣。此十二 经脉之流行出入。不与络脉大络之众同也。是以知何脉之动也。简案、马张以邪气为酒邪之气。不允。】
脉象突然变化（直到）是哪条经脉在跳动。张志聪说：借助邪气来区分经脉和络脉的不同。比如十二经脉突然盛实的，都是邪气停留在脉中。本末，是指十二经脉有本源和标末。如果邪气留在脉中而不流动则发热，如果不留在脉中则脉管不坚实，而外陷于肌肤的空隙中。这十二经脉的流行出入，不与络脉和大络的众多情况相同。因此可以知道是哪条经脉在跳动。丹波元简案：马莳和张景岳将邪气解释为酒邪之气，不妥。
[Qiaoyin (Shao Yang Gallbladder 11), Wanggu (GB 12). The meridian then turns outward from Wanggu, passes upward through Jiaosun (TE 16), follows Benshen (GB 13), passes through Qucha (DU 6), and descends to Yangbai (GB 14), meeting Jingming (BL 1). It then ascends from Jingming, following Linqi (GB 15), Mucuang (GB 16), Zhengying (GB 17), Chengling (GB 18), Naokong (GB 19), and Fengchi (GB 20). Hua Shi (Hua Sushu) further states: Regarding the head portion of this meridian, from Tongziliao (GB 1) to Fengchi (GB 20), there are twenty acupoints in total. The pathway makes three outward turns. From Tongziliao (GB 1) to Wanggu (GB 12) is the first turn. From Wanggu (GB 12), turning outward and ascending to Yangbai (GB 14) to meet Jingming (BL 1) is the second turn. Ascending from Jingming (BL 1), following Linqi (GB 15) and Fengchi (GB 20) is the third turn. Wang Ji’s supplementary note says: If one follows the straight path described in the *Neijing*, the twenty acupoints of the Shaoyang meridian on the head cannot be properly located. If one follows Bo Ren’s “three turns,” the points can be placed, but this seems to contradict the original intent of the classics. This is something I do not understand and await correction by experts.]
The Shaoyang Gallbladder Meridian includes the acupoints Qiaoyin (GB 11) and Wanggu (GB 12) on the head. The meridian turns outward from Wanggu (GB 12), passes upward through Jiaosun (TE 16), runs along Benshen (GB 13), passes through Qucha (DU 6), and descends to Yangbai (GB 14), where it meets Jingming (BL 1). It then ascends from Jingming (BL 1), following the course through Linqi (GB 15), Mucuang (GB 16), Zhengying (GB 17), Chengling (GB 18), Naokong (GB 19), and Fengchi (GB 20). Hua Sushu adds: In the head region of this meridian, from Tongziliao (GB 1) to Fengchi (GB 20), there are twenty acupoints in total. The pathway proceeds with three outward bends. The segment from Tongziliao (GB 1) to Wanggu (GB 12) constitutes the first bend; from Wanggu (GB 12), turning outward and ascending to Yangbai (GB 14) to converge with Jingming (BL 1) constitutes the second bend; and ascending from Jingming (BL 1), following Linqi (GB 15) and Fengchi (GB 20) constitutes the third bend. Wang Ji, in his supplementary commentary, notes: If one adheres to the straight trajectory described in the *Neijing*, the twenty acupoints of the Shaoyang meridian on the head cannot be accommodated. However, if one adopts Bo Ren’s theory of “three bends,” the points can be situated, yet this appears to conflict with the classical principles. This remains an unresolved issue for me, awaiting correction by scholars.
[Danshan Yuanjian’s Note: Five fen lateral to the outer canthus is Tongziliao (GB 1). From here, the meridian runs obliquely downward and outward to the front of the ear, originating one cun below the upper edge of the bone, beneath the earlobe, in the depression where the artery beats visibly. With the mouth open, a gap appears on the side; this point is Tinghui (GB 2). From Tinghui (GB 2), moving vertically upward one cun, with the mouth open revealing a gap, the patient should lie on their side with the mouth open to locate Keguzhuren (Shangguan, GB 2). From Keguzhuren (GB 2), running obliquely upward and inward to the upper margin of the curved angle between the two temples is Hanyan (GB 4). Moving posteriorly from here to the front of the ear, in the middle of the curved angle between the two temples, is Xuanlu (GB 5). Continuing posteriorly to the front of the ear, at the lower margin of the curved angle between the two temples, is Xuanli (GB 6). Moving posteriorly to the front of the ear, entering the hairline at the curved corner into a depression where movement of the jaw creates a gap, is Qubin (GB 7). From Qubin (GB 7), moving posteriorly above the ear, entering the hairline one and a half cun into a visible depression, accessible while chewing, is Shangu (GB 8). Moving posteriorly about three fen behind the ear, entering the hairline two cun, is Tianchong (GB 9). Descending from here behind the ear, entering the hairline one cun, is Fu Bai (GB 10). Continuing downward behind the ear, below the occipital bone at a high position, where movement reveals a gap, is Qiaoyin (GB 11). Moving behind the ear, entering the hairline four fen, is Wanggu (GB 12). Turning upward from Wanggu (GB 12), three cun lateral to Shenting (DU 24), directly above the ear, entering the hairline four fen, is Benshen (GB 13). From Benshen (GB 13), moving one cun above the eyebrow, directly opposite Tongziliao (GB 1), is Yangbai (GB 14). Ascending vertically another five fen into the hairline depression, looking straight ahead to locate, is Toulinqi (GB 15). Moving one cun posteriorly from Toulinqi (GB 15) is Mucuang (GB 16). Another one cun posteriorly is Zhengying (GB 17). One and a half cun posteriorly is Chengling (GB 18). Another one and a half cun posteriorly is Naokong (GB 19). Descending from Naokong (GB 19) behind the ear, into the depression at the lower hairline, on the outer edge of the large tendon, where pressure transmits sensation to the ear, is Fengchi (GB 20).]
Danshan Yuanjian notes: Five fen lateral to the outer canthus is Tongziliao (GB 1). From this point, the vessel runs obliquely downward and outward toward the anterior aspect of the ear, beginning one cun below the superior border of the zygomatic bone, beneath the earlobe, within the pulsating depression. When the mouth is opened, a space becomes apparent on the lateral side; this is Tinghui (GB 2). From Tinghui (GB 2), proceeding vertically upward one cun, with the mouth open to reveal a depression, the point Keguzhuren (Shangguan, GB 2) is located with the patient lying on their side and mouth open. From Keguzhuren (GB 2), moving obliquely upward and medially to the superior margin of the angular prominence between the temples identifies Hanyan (GB 4). Proceeding posteriorly along the anterior aspect of the ear, midway between the temporal prominences, is Xuanlu (GB 5). Continuing posteriorly along the anterior ear, at the inferior margin of the temporal angle, is Xuanli (GB 6). Moving posteriorly to the anterior ear, entering the hairline at the recessed corner into a depression that opens upon mandibular movement, is Qubin (GB 7). From Qubin (GB 7), traveling posteriorly above the ear, entering the hairline one and a half cun into a palpable depression accessible during mastication, is Shangu (GB 8). Moving approximately three fen posterior to the ear, entering the hairline two cun, locates Tianchong (GB 9). Descending behind the ear, entering the hairline one cun, is Fu Bai (GB 10). Continuing downward behind the ear, below the occipital protuberance where motion reveals a hollow, is Qiaoyin (GB 11). Moving behind the ear, entering the hairline four fen, is Wanggu (GB 12). Turning upward from Wanggu (GB 12), three cun lateral to Shenting (DU 24), directly above the ear, entering the hairline four fen, is Benshen (GB 13). From Benshen (GB 13), moving one cun above the eyebrow, directly aligned with Tongziliao (GB 1), is Yangbai (GB 14). Ascending vertically five fen into the hairline depression, with gaze fixed forward, locates Toulinqi (GB 15). Moving one cun posteriorly from Toulinqi (GB 15) reaches Mucuang (GB 16). Another one cun posteriorly is Zhengying (GB 17). One and a half cun posteriorly is Chengling (GB 18). Another one and a half cun posteriorly is Naokong (GB 19). Descending from Naokong (GB 19) behind the ear, into the depression at the lower hairline, on the lateral border of the sternocleidomastoid tendon, where pressure elicits sensation in the ear, is Fengchi (GB 20).
[Running along the neck (terminating) entering the Supraclavicular Fossa. Hua Shi states: From Fengchi (GB 20), the meridian follows the neck, passing through Tianyou (TE 16), running anterior to the Hand-Shaoyang Sanjiao Meridian, descending to the shoulder, following Jianjing (GB 21), then crossing left and right, emerging posterior to the Hand-Shaoyang Sanjiao Meridian, passing through Dazhui (DU 14), Dazhu (BL 11), and Bingfeng (SI 12. Before Bingfeng, it enters the Supraclavicular Fossa externally.]
The meridian runs along the neck and enters the supraclavicular fossa. Hua Sushu explains: From Fengchi (GB 20), the meridian travels down the neck, passing Tianyou (TE 16), coursing anterior to the Hand-Shaoyang Sanjiao Meridian, descending to the shoulder, following Jianjing (GB 21), then crossing over to the contralateral side, emerging posterior to the Hand-Shaoyang Sanjiao Meridian, passing through Dazhui (DU 14), Dazhu (BL 11), and Bingfeng (SI 12. Anterior to Bingfeng (SI 12), it enters the external aspect of the supraclavicular fossa.
[Its branch (terminating) at the outer canthus. Hua Shi states: Its branch arises from the area between the mastoid and the temple, passes through Yifeng (TE 17), enters the ear, passes through Tinggong (SI 19), exits anterior to the ear, returns via Tinghui (GB 2) to the outer canthus and Tongziliao (GB 1). Danshan Yuanjian notes: These eighteen characters duplicate the earlier text regarding the Sanjiao Meridian and are likely superfluous.]
One branch terminates at the lateral canthus. Hua Sushu states: This branch originates from the region between the mastoid process and the temple, passes through Yifeng (TE 17), enters the auditory canal, traverses Tinggong (SI 19), emerges anterior to the ear, returns via Tinghui (GB 2) to the lateral canthus and Tongziliao (GB 1). Danshan Yuanjian observes: These eighteen characters repeat the description found earlier in the Sanjiao Meridian section and are likely redundant text.
[Its branch (terminating) connects to the Gallbladder. The *Jia Yi Jing* annotation adds: Another version states the branch diverges at the outer canthus, ascending to meet the Hand-Shaoyang at [location]. Hua Shi states: Its branch diverges from the outer canthus (Tongziliao, GB 1), descends to Daying (ST 5), converging with the Hand-Shaoyang Sanjiao Meridian at [location], corresponding to the level of Quanliao (SI 18). It descends adjacent to Jiache (ST 6), travels down the neck anterior to this meridian, and merges with the branch that previously entered the supraclavicular fossa. It descends through the chest external to Tianchi (PC 2), pierces the diaphragm, connects to the Liver at Qimen (LR 14), descends to Riyue (GB 24), and connects to the Gallbladder.]
Another branch terminates by connecting to the Gallbladder. The annotation in the *Jia Yi Jing* notes: An alternative version states the branch diverges at the outer canthus, ascending to meet the Hand-Shaoyang Sanjiao Meridian. Hua Sushu elaborates: This branch diverges from the lateral canthus (Tongziliao, GB 1), descends to Daying (ST 5), and joins the Hand-Shaoyang Sanjiao Meridian at the level of Quanliao (SI 18). It descends alongside Jiache (ST 6), courses down the neck anterior to the main channel, and unites with the branch that previously entered the supraclavicular fossa. It descends through the thorax lateral to Tianchi (PC 2), penetrates the diaphragm, links with the Liver at Qimen (LR 14), descends to Riyue (GB 24), and connects to the Gallbladder.
[Running along the interior of the hypochondrium (terminating) entering the Hip Depression. Hua Shi states: The hypochondrium refers to the lateral chest wall. The axilla is the hypochondrium. The boundary of the Qugu (CV 2) area is the pubic hairline. The arterial pulse on both sides of the pubic hairline is Qichong (ST 30). Below the Jiegu point is the Hip Depression (Biyan), also known as the Hip Pivot. From the point of connection to the Gallbladder, it runs along the interior of the hypochondrium, internal to Zhangmen (LR 13), emerges at Qichong (ST 30), circles the pubic hairline, and then horizontally enters the Huantiao (GB 30) within the Hip Depression.]
The meridian runs along the deep aspect of the costal region and enters the hip depression. Hua Sushu clarifies: The term "hypochondrium" refers to the lateral chest wall. The axillary region constitutes the hypochondrium. The boundary of the Qugu (CV 2) area marks the pubic hairline. The pulsating vessels on either side of the pubic hairline correspond to Qichong (ST 30). The area below the Jiegu point is the Biyan (Hip Depression), also termed the Hip Pivot. From its connection to the Gallbladder, the meridian courses along the medial aspect of the hypochondrium, internal to Zhangmen (LR 13), emerges at Qichong (ST 30), encircles the pubic hairline, and subsequently enters Huantiao (GB 30) transversely within the hip depression.
[Its direct pathway (terminating) emerges at the lateral knee margin. Hua Shi states: The ribs below are the costal margin. This direct pathway descends vertically from the supraclavicular fossa to the axilla, traversing the chest through Yuanye (GB 22), Zhejin (GB 23), and Riyue (GB 24). It passes the costal margin, follows Jingmen (GB 25), DaMai (GB 26), Wushu (GB 27), Weidao (GB 28), and Juliao (GB 29). From Juliao (GB 29), it enters Shangliao (BL 27), Zhongliao (BL 28), and Changqiang (DU 1), descending to merge with the branch that previously entered the hip depression. It then descends along the thigh, running laterally between the Taiyang and Yangming meridians, passing Zhongdu (GB 31) and Yangguan (GB 33), emerging at the lateral margin of the knee, reaching Yanglingquan (GB 34). Zhang Jingyue states: Biyang refers to the lateral aspect of the thigh.
(Continuing downward anterior to the lateral fibula) (terminating) entering the space between the fourth and fifth toes. Hua Shi states: The lateral aspect of the leg is the auxiliary bone. Above the lateral malleolus is the Jiegǔ (Abscess Bone). The dorsum of the foot is the Fu. From Yanglingquan (GB 34), it descends along the lateral fibula, passing Yangjiao (GB 35), Waiqiu (GB 36), and Guangming (GB 37). It descends vertically to the end of the Jiegǔ, follows Yangfu (GB 38) and Xuanzhong (GB 39), emerges anterior to the lateral malleolus, reaches Qiuxu (GB 40), follows the dorsum of the foot through Linqi (GB 41), Wuhui (GV 15), and Xiaxi (GB 43), then ascends into the space between the fourth and fifth toes, terminating at Zulinqi (GB 44). Zhang Jingyue states: The auxiliary bone refers to the prominent bones on both sides below the knee. The bony ridge above the lateral malleolus is called Jiegǔ. The end of the Jiegǔ is the location of Yangfu (GB 38). The *Tongren* commentary states: The auxiliary bone supports the tibia, located lateral to the tibia. Danshan Yuanjian notes: The term "auxiliary bone" derives from the wooden supports of a carriage; the *Tongren* commentary is incorrect. (See *Suwen Shi: Gu Kong Lun* for the meaning of 'Fu'). Hua Shi punctuates "foot dorsum" as a separate phrase, whereas Zhang Jingyue attaches "ascend" to the previous sentence. Current textual analysis suggests Zhang’s punctuation is correct, as it is inappropriate to say "ascending from the dorsum to the interdigital space," especially given the subsequent mention of "diverging from the dorsum."]
The direct pathway emerges at the lateral margin of the knee. Hua Sushu explains: The area below the rib cage is the costal margin. This direct branch descends vertically from the supraclavicular fossa to the axilla, traversing the chest through Yuanye (GB 22), Zhejin (GB 23), and Riyue (GB 24). It crosses the costal margin, follows Jingmen (GB 25), DaMai (GB 26), Wushu (GB 27), Weidao (GB 28), and Juliao (GB 29). From Juliao (GB 29), it enters Shangliao (BL 27), Zhongliao (BL 28), and Changqiang (DU 1), descending to unite with the branch that previously entered the hip depression. It then descends along the thigh, running laterally between the Foot-Taiyang Bladder Meridian and Foot-Yangming Stomach Meridian, passing Zhongdu (GB 31) and Yangguan (GB 33), emerging at the lateral knee margin, and reaching Yanglingquan (GB 34). Zhang Jingyue defines Biyang as the lateral aspect of the thigh.
(Continuing downward anterior to the lateral fibula) (terminating) entering the web space between the fourth and fifth toes. Hua Sushu states: The lateral aspect of the lower leg is the fibula. The area above the lateral malleolus is the Jiegǔ (fibular notch). The dorsum of the foot is the Fu. From Yanglingquan (GB 34), it descends along the lateral fibula, passing Yangjiao (GB 35), Waiqiu (GB 36), and Guangming (GB 37). It descends vertically to the distal end of the Jiegǔ, follows Yangfu (GB 38) and Xuanzhong (GB 39), emerges anterior to the lateral malleolus, reaches Qiuxu (GB 40), courses along the dorsum of the foot through Toulinqi (GB 41), Wuhui (GV 15), and Xiaxi (GB 43), then ascends into the interdigital space between the fourth and fifth toes, terminating at Zulinqi (GB 44). Zhang Jingyue states: The auxiliary bone refers to the prominent bones flanking the knee. The bony junction above the lateral malleolus is termed Jiegǔ. The distal end of the Jiegǔ corresponds to Yangfu (GB 38). The *Tongren* commentary states: The auxiliary bone supports the tibia, located lateral to the tibia. Danshan Yuanjian notes: The term "auxiliary bone" is derived from the wooden supports of a chariot; the *Tongren* commentary is erroneous. (For the etymology of 'Fu', see *Suwen Shi: Gu Kong Lun*). Hua Sushu punctuates "foot dorsum" as a distinct phrase, while Zhang Jingyue attaches "ascend" to the preceding clause. Textual analysis favors Zhang’s punctuation, as phrasing it as "ascending from the dorsum to the interdigital space" is awkward, particularly given the subsequent reference to "diverging from the dorsum."
[Its branch (terminating) emerges at the trichiasis (hair tuft). Hua Shi states: The joint proximal to the big toe is the Qigu (divided bone). The area posterior to the nail of the big toe is the Sanmao (three hairs). This branch diverges from Toulinqi (GB 41) on the dorsum of the foot, enters the big toe, runs along the medial aspect of the Qigu, emerges at the tip of the big toe, loops back through the nail, emerges at the Sanmao, and intersects with the Foot-Jueyin Liver Meridian. Zhang Jingyue states: The interosseous space posterior to the proximal phalanx of the big and second toes is the Qigu. The interval two segments posterior to the big toenail is the Sanmao.]
A branch terminates at the trichiasis (hair tuft). Hua Sushu explains: The joint proximal to the hallux is the Qigu (interphalangeal joint). The area posterior to the hallux nail is the Sanmao (trichiasis/tuft of hair). This branch diverges from Toulinqi (GB 41) on the dorsum of the foot, enters the hallux, courses along the medial aspect of the Qigu, emerges at the tip of the hallux, loops back through the nail bed, emerges at the Sanmao, and intersects with the Foot-Jueyin Liver Meridian. Zhang Jingyue states: The interosseous space posterior to the proximal phalanx of the hallux and second toe is the Qigu. The interval two segments posterior to the hallux nail is the Sanmao.
[Bitter taste in the mouth and frequent sighing. Zhang Jingyue states: Gallbladder disease causes bile leakage, resulting in a bitter taste. Gallbladder stagnation causes discomfort, leading to frequent sighing. The *Tongren* commentary cites the *Suwen*: A bitter taste indicates the disease name Danbi (Gallbladder Bi).]
Symptoms include a bitter taste in the mouth and a tendency to sigh frequently. Zhang Jingyue states: Pathology of the Gallbladder leads to bile excretion, causing a bitter taste. Stagnation of Gallbladder Qi causes distress, resulting in frequent sighing. The *Tongren* commentary references the *Suwen*, stating that a bitter taste characterizes the condition known as Danbi (Gallbladder Obstruction Syndrome).
[Pain in the heart and hypochondrium. Ma Yi states: The meridian runs along the interior of the hypochondrium and emerges at the Qichong (arterial) region.]
Pain in the precordial and hypochondriac regions. Ma Yi states: The meridian courses along the hypochondriac interior and emerges at the Qichong (inguinal artery) region.
[Facial dustiness. The *Tongren* commentary states: This means the face appears covered with fine dust, having a dull, earthy complexion. Zhang Jingyue states: Branches of the Foot-Shaoyang Gallbladder Meridian disperse on the face. When Gallbladder (Wood) pathology occurs, Dryness-Metal overacts upon it, causing the face to appear dusty and the body to lack luster.]
Facial dullness resembling dust. The *Tongren* commentary explains: This denotes a facial appearance akin to being coated with fine dust, exhibiting a sallow, earthy hue. Zhang Jingyue states: Branches of the Foot-Shaoyang Gallbladder Meridian disseminate across the face. In Gallbladder (Wood) pathology, excessive Metal (Dryness) overacts upon Wood, resulting in a dusty facial complexion and loss of bodily luster.
[Heat in the lateral foot is termed Yang Jue (Yang Reversal). Zhang Jingyue states: This meridian follows the lateral thigh, emerges at the lateral knee, and descends anterior to the lateral malleolus; thus, the lateral foot becomes hot. Wood pathology tends to transform into Fire, hence it is called Yang Jue.]
Heat reversal in the lateral foot is termed Yang Jue (Yang Reversal). Zhang Jingyue states: This meridian traverses the lateral thigh, emerges at the lateral knee, and descends anterior to the lateral malleolus; consequently, the lateral foot exhibits heat. As Wood pathology tends to generate Fire, this condition is designated Yang Jue.
[This meridian governs diseases of the bones. Zhang Jingyue states: The Gallbladder flavor is bitter; bitterness enters the bones. Thus, the Gallbladder governs bone diseases. Furthermore, bones are the structural framework, possessing rigidity. The Gallbladder is the organ of justice and decision, possessing a rigid nature. Gallbladder disease results in a loss of rigidity, affecting the bones. For instance, trauma to the Gallbladder from fright invariably leads to bone softness, which serves as clear evidence. Wang Ji states: The connection to bone disease is unclear. Note: Quan Yuanqi states: Shaoyang is the exterior of the Liver. The Liver governs tendons, which converge at the bones. Therefore, the meridian qi of Shaoyang nourishes them, hence the statement. Danshan Yuanjian notes: The *Suwen: Re Lun* states Shaoyang governs the Gallbladder. The *Jia Yi Jing*, *Tai Su*, Quan Yuanqi, and *Bing Yuan* all read "bone." Wang Ji’s citation actually derives from the new corrections of the *Re Lun*.]
This meridian is primarily responsible for disorders of the bones. Zhang Jingyue states: The Gallbladder is associated with the bitter flavor; bitterness enters the bones. Therefore, the Gallbladder governs diseases manifesting in the bones. Additionally, bones constitute the skeletal framework and possess inherent hardness. The Gallbladder is the "Officer of Justice and Decision," characterized by a firm nature. Gallbladder pathology leads to a loss of this firmness, thereby affecting the bones. A clear demonstration is that fright damaging the Gallbladder invariably results in bone weakness. Wang Ji remarks: The rationale for bone involvement is unspecified. Note: Quan Yuanqi states: Shaoyang is the exterior counterpart of the Liver. The Liver governs tendons, which converge at the joints/bones. Thus, the meridian qi of Shaoyang nourishes these structures, justifying the statement. Danshan Yuanjian observes: The *Suwen: Re Lun* states that Shaoyang governs the Gallbladder. The *Jia Yi Jing*, *Tai Su*, Quan Yuanqi, and *Zhubing Yuanhou Lun* all record "bone." Wang Ji’s citation actually originates from the revised annotations of the *Re Lun*.
[Headache and mandibular pain. The *Jia Yi Jing* reads "head, face, and mandibular pain." The *Tongren* reads "headache and angular mandibular pain."]
Headache and pain in the mandible. The *Jia Yi Jing* records "pain in the head, face, and mandible." The *Tongren* records "headache and pain at the angle of the mandible."
[Machu Dao and Xiaying (scrofula/struma). In the *Yong Ju Pian*, "Xiaying" is written as "Xieying." See the annotation there for details.]
Machu Dao (horse knife scrofula) and Xiaying (struma). In the *Yong Ju Pian* (Chapter on Carbuncles and Ulcers), "Xiaying" is written as "Xieying." Refer to the annotation in that chapter for detailed explanation.
[Sweating, shivering chills, and malaria. Zhang Jingyue states: Shaoyang resides in the center of the Three Yang meridians, representing the Half-Exterior/Half-Interior level. Thus, excess Yang causes sweating, while excess Wind causes shivering chills, resulting in malaria.]
Sweating, tremulous chills, and malaria. Zhang Jingyue states: The Shaoyang meridian occupies the central position among the Three Yang meridians, governing the Half-Exterior/Half-Interior level. Consequently, Yang excess induces sweating, while Wind excess causes shivering chills, manifesting as malaria.
[Chest, hypochondrium, rib, spleen (note: likely textual error or specific context) to anterior lateral malleolus. Wang Ji states: All these are areas traversed by the meridian. Note: The Shaoyang meridian runs along the lateral aspect of the body; hence, this chapter frequently uses the character "wai" (external/lateral).]
Pathology involving the chest, hypochondrium, ribs, and extending to the anterior lateral malleolus. Wang Ji states: These are all regions traversed by the meridian. Note: The Shaoyang meridian courses along the lateral aspect of the body; therefore, this chapter frequently employs the term "wai" (external/lateral).
[Pain in all joints. Zhi Cang states: Shaoyang governs the bones; thus, all joints may experience pain.]
Pain throughout all joints. Zhi Cang states: Since Shaoyang governs the bones, pain may occur in all joints.
[At the tuft of hair. The *Qian Jin Fang*, *Tongren*, and *Juying* read "Cong" as "Ju" (gather). Hua Shi states: The area posterior to the hallux nail is the Sanmao. The transverse crease posterior to the Sanmao is the Ju Mao (gathered hair). The Foot-Jueyin Liver Meridian originates at the Dadun (LR 1) acupoint at the gathered hair of the hallux. Zhang Jingyue states: The Liver corresponds to the Foot-Jueyin Meridian, which originates at the hallux, at the Dadun (LR 1) acupoint located in the hairy tuft posterior to the nail crease. "Cong Mao" refers to the "Sanmao" mentioned earlier. Danshan Yuanjian notes: We adopt Zhang Jingyue’s annotation.]
At the tuft of hair. The *Qian Jin Fang*, *Tongren*, and *Zhenjiu Juying* substitute "Cong" with "Ju" (gather). Hua Sushu states: The area posterior to the hallux nail is termed Sanmao. The transverse furrow posterior to the Sanmao is the Ju Mao (gathered hair). The Foot-Jueyin Liver Meridian originates at the Dadun (LR 1) acupoint within the gathered hair of the hallux. Zhang Jingyue states: The Liver corresponds to the Foot-Jueyin Meridian, which originates at the hallux, specifically at the Dadun (LR 1) acupoint situated in the hairy tuft posterior to the nail crease. "Cong Mao" is synonymous with the "Sanmao" cited earlier. Danshan Yuanjian notes: We follow Zhang Jingyue’s interpretation.
[Ascending along the medial margin of the dorsum of the foot, one cun from the medial malleolus. Hua Shi states: Following the medial margin of the dorsum of the foot, passing Xingjian (LR 2) and Taichong (LR 3), reaching Zhongfeng (LR 4) one cun from the medial malleolus.]
Ascending along the superior medial margin of the dorsum of the foot, one cun from the medial malleolus. Hua Sushu states: Tracing the superior medial margin of the dorsum of the foot, passing Xingjian (LR 2) and Taichong (LR 3), it reaches Zhongfeng (LR 4) at a distance of one cun from the medial malleolus.
[Eight cun above the ankle (terminating) ascending along the medial margin. Hua Shi states: From Zhongfeng (LR 4), ascending past the ankle, crossing the Three Yin meridians, passing Ligou (LR 5) and Zhongdu (LR 6). Ascending another cun, it emerges posterior to the Taiyin Meridian, ascending along the medial margin to Xiguan (LR 7) and Ququan (LR 8).]
Eight cun above the ankle (terminating) ascending along the medial margin. Hua Sushu states: From Zhongfeng (LR 4), ascending past the ankle and crossing the intersection of the Three Yin meridians, it passes Ligou (LR 5) and Zhongdu (LR 6). Ascending one additional cun, it emerges posterior to the Foot-Taiyin Spleen Meridian, continuing upward along the medial margin to Xiguan (LR 7) and Ququan (LR 8).
[Following the medial thigh (terminating) connecting to the Liver and linking to the Gallbladder. "Guo" (pass) is written as "Huan" (circle) in the *Jia Yi Jing*, consistent with the *Tongren* and *Juying*. Hua Shi states: The medial thigh is the Gu. The lower abdomen is below the umbilicus. From Ququan (LR 8), it ascends, following the medial thigh through Yinbao (LR 9), Wuli (LR 10), and Yinlian (LR 11). It reaches the junction of Chongmen (SP 12) and Fushe (SP 13), enters the pubic hair region, crosses left and right, surrounds the genitalia, reaches the lower abdomen, and ascends to converge at Qugu (CV 2), Zhongji (CV 3), and Guanyuan (CV 4). It then follows Zhangmen (LR 13) to Qimen (LR 14), flanks the stomach, connects to the Liver, descends to Riyue (GB 24), and links to the Gallbladder. Zhang Jingyue states: Entering the pubic hair region at Jimai (LR 12), it crosses left and right, surrounds the genitalia, and converges with the Ren Mai at Qugu (CV 2). Danshan Yuanjian notes: The Jimai (LR 12) acupoint is located in the pubic hair region, two and a half cun lateral to the midline, as described in the *Qi Fu Lun*. Wang Bing’s annotation identifies it as a point of this meridian, which was omitted in the *Juying*.]
Coursing along the medial thigh (terminating) connecting to the Liver and linking to the Gallbladder. The *Jia Yi Jing* writes "Guo" (pass) as "Huan" (circle), consistent with the *Tongren* and *Juying*. Hua Sushu states: The medial thigh is referred to as Gu. The lower abdomen lies below the umbilicus. From Ququan (LR 8), the meridian ascends along the medial thigh, passing Yinbao (LR 9), Wuli (LR 10), and Yinlian (LR 11). It arrives at the junction of Chongmen (SP 12) and Fushe (SP 13), enters the pubic region, crosses medially, surrounds the external genitalia, reaches the lower abdomen, and ascends to converge at Qugu (CV 2), Zhongji (CV 3), and Guanyuan (CV 4). It then courses along Zhangmen (LR 13) to Qimen (LR 14), flanks the Stomach, connects to the Liver, descends to Riyue (GB 24), and links to the Gallbladder. Zhang Jingyue states: Entering the pubic region at Jimai (LR 12), it crosses medially, surrounds the genitalia, and converges with the Conception Vessel at Qugu (CV 2). Danshan Yuanjian notes: The Jimai (LR 12) acupoint is situated in the pubic hair region, two and a half cun lateral to the midline, as detailed in the *Qi Fu Lun*. Wang Bing’s annotation correctly identifies it as a point of this meridian, an omission in the *Juying*.
[Piercing the diaphragm (terminating) converging at the vertex. The *Jia Yi Jing* annotation adds: Another version states a branch arises from the lower abdomen, joining the Taiyin and Shaoyang meridians, knotting at the third and fourth vertebral foramina below the waist and ankles. Hua Shi states: Internally connected to the eye, the deep structure is the Eye System (Mu Xi). The Hangsang is the nasopharynx. From Qimen (LR 14), it pierces the diaphragm, courses external to Shidou (ST 19), internal to Dabao (SP 21), disperses along the hypochondrium and ribs. It ascends between Yunmen (LU 2) and Yuanye (GB 22), external to Yingchang (ST 9), follows the posterior aspect of the throat, enters the Hangsang, courses external to Daying (ST 5), Dicang (ST 4), Sibai (ST 2), and Yangbai (GB 14), connects to the Eye System, emerges above the forehead, courses internal to Toulinqi (GB 15), and converges with the Du Mai at Baihui (DU 20) on the vertex. Zhi Cang states: The Hangsang is the upper orifice. Coursing posterior to the throat, entering the Hangsang, and connecting to the Eye System indicates that the Hangsang is superior to the epiglottis, serving as the passage connecting the upper airway to the nasal cavity. Thus, if the Hangsang is obstructed, rhinorrhea cannot be controlled, indicating a failure of Qi distribution. "Fen Qi" refers to the distinct Qi of the mouth and nose. Danshan Yuanjian notes: The meaning of Hangsang became clear only with Zhi Cang’s annotation. The explanation is more detailed in the annotation of the *You Hui Wu Yan Pian*.]
Piercing the diaphragm (terminating) converging at the vertex. The *Jia Yi Jing* annotation offers an alternative: A branch arises from the lower abdomen, intersecting with the Taiyin and Shaoyang meridians, and knotting at the third and fourth intervertebral foramina below the lumbar region. Hua Sushu states: Internally linked to the eye, the deep structure is the Eye System (Mu Xi). The Hangsang refers to the nasopharynx. From Qimen (LR 14), it pierces the diaphragm, courses lateral to Shidou (ST 19) and medial to Dabao (SP 21), dispersing along the hypochondriac and rib regions. It ascends between Yunmen (LU 2) and Yuanye (GB 22), lateral to Yingchang (ST 9), follows the posterior aspect of the pharynx, enters the Hangsang, courses lateral to Daying (ST 5), Dicang (ST 4), Sibai (ST 2), and Yangbai (GB 14), connects to the Eye System, emerges above the frontal region, courses medial to Toulinqi (GB 15), and converges with the Governor Vessel at Baihui (DU 20) on the vertex. Zhi Cang states: The Hangsang is the superior orifice. By coursing posterior to the throat, entering the Hangsang, and connecting to the Eye System, it is evident that the Hangsang lies superior to the epiglottis, serving as the aperture connecting the upper respiratory tract to the nasal cavity. Consequently, obstruction of the Hangsang prevents the retention of clear nasal discharge, signifying a dysfunction of distributed Qi. "Fen Qi" denotes the distinct airflow of the oral and nasal cavities. Danshan Yuanjian notes: The concept of Hangsang was elucidated only through Zhi Cang’s commentary. Further detail is provided in the annotation of the *You Hui Wu Yan Pian*.
[Its branch (terminating) circles the interior of the lips. Hua Shi states: Previously, it connected to the Eye System and emerged above the forehead. This branch descends from the Eye System, lateral to the Ren Mai, internal to this meridian, descending through the cheek lining, crossing and circling the interior of the lips.]
A branch terminates by encircling the interior of the lips. Hua Sushu states: Whereas the main trunk previously connected to the Eye System and emerged above the forehead, this branch descends from the Eye System, lateral to the Conception Vessel and internal to the Gallbladder Meridian, descending through the buccal mucosa, crossing, and encircling the interior of the lips.
[Its branch (terminating) pours into the Lung. Hua Shi states: This intersecting branch diverges from the liver-connecting point at Qimen (LR 14), pierces the diaphragm, courses lateral to Shidou (ST 19), internal to this meridian, ascending into the Lung. It descends to the Middle Jiao, flanking the Zhongwan (CV 12) region, to intersect with the Hand-Taiyin Lung Meridian. Zhang Jingyue states: This completes one cycle of the twelve meridians, ending and restarting.]
A branch terminates by pouring into the Lung. Hua Sushu states: This intersecting branch diverges from the hepatic connection at Qimen (LR 14), pierces the diaphragm, courses lateral to Shidou (ST 19) and internal to the Gallbladder Meridian, ascending into the Lung. It descends to the Middle Jiao, flanking the Zhongwan (CV 12) region, to intersect with the Hand-Taiyin Lung Meridian. Zhang Jingyue states: This completes one full circulation of the twelve meridians, concluding and recommencing.
[Loin pain. Ma Yi states: The Liver and Kidney communicate; thus, the muscles of the back connect to the Liver. Zhang Jingyue states: The divergent branch of the Foot-Jueyin intersects with the Taiyin and Shaoyang meridians, knotting between the Zhongliao and Xialiao acupoints below the waist and ankle. Hence, it causes loins pain. The *Ci Yaotong Pian* states: The Jueyin meridian causes loins pain, with the sensation of a drawn bowstring.]
Loin pain. Ma Yi states: The Liver and Kidney are interconnected; thus, the erector spinae muscles link to the Liver. Zhang Jingyue states: The divergent branch of the Foot-Jueyin Liver Meridian intersects with the Taiyin and Shaoyang meridians, knotting between the Zhongliao (BL 28) and Xialiao (BL 30) acupoints inferior to the lumbar region. Consequently, it manifests as loins pain. The *Ci Yaotong Pian* (Chapter on Acupuncture for Loin Pain) states: The Jueyin meridian causes loins pain, characterized by a sensation tight as a drawn bowstring.
[Men suffer from hernia; women suffer from lower abdominal swelling. Zhang Jingyue states: Rebellious Qi of the Foot-Jueyin causes testicular swelling and acute hernia. Lower abdominal swelling in women is also a form of hernia disease. Wang Ji states: The meridian reaches the lower abdomen; women can also suffer from hernia, though it is termed Zha (mass) rather than Hernia.]
Men present with hernia; women present with lower abdominal distension. Zhang Jingyue states: Rebellious Qi of the Foot-Jueyin Meridian leads to testicular swelling and acute hernia. Lower abdominal swelling in women constitutes a type of hernia pathology. Wang Ji states: The meridian reaches the lower abdomen; women may also suffer from hernia-like conditions, though they are classified as Zha (fixed masses) rather than Hernia.
[Facial dustiness and loss of luster. Ma Yi states: Gallbladder disease causes facial dustiness; the Liver is its interior counterpart, sharing similar pathological manifestations.]
Facial dullness and loss of luster. Ma Yi states: Gallbladder pathology manifests as facial dustiness; as the Liver is its interior counterpart, it shares similar symptomatic presentations.
[Chest fullness (terminating) urinary retention. Zhang Jingyue states: The ascending branch flanks the Stomach and pierces the diaphragm; the descending branch passes the genitalia and reaches the lower abdomen, causing these various diseases. Zhi Cang states: Rebellious Liver Qi fails to distribute grain essence, causing chest fullness and vomiting. The Liver governs free flow; Liver Qi deficiency leads to undigested diarrhea and enuresis, while excess leads to urinary retention and fox hernia. This hernia fluctuates with the meridian’s daily circulation. The *Tongren* commentary states: Fox hernia prevents urination at night, allowing it only after sunrise. The patient’s symptoms mimic those of a fox, hence the name. Danshan Yuanjian notes: The *Tongren* commentary is based on the *Si Shi Ni Cong Lun*; Yang Shangshan’s annotation is incorrect. "Enuresis" is written as "seminal emission" in the *Jia Yi Jing*.]
Chest fullness (terminating) to urinary retention. Zhang Jingyue states: The ascending branch flanks the Stomach and pierces the diaphragm, while the descending branch traverses the genitalia and reaches the lower abdomen, thereby producing these ailments. Zhi Cang states: Rebellious Liver Qi fails to distribute nutrients, resulting in chest fullness and vomiting. The Liver governs the smooth flow of Qi; deficiency leads to incomplete digestion and enuresis, whereas excess causes urinary retention and fox hernia. This hernia varies with the diurnal circulation of the meridian. The *Tongren* commentary explains: Fox hernia impedes nocturnal urination, permitting it only at dawn. The patient’s condition resembles that of a fox, hence the nomenclature. Danshan Yuanjian notes: The *Tongren* commentary derives from the *Si Shi Ni Cong Lun*; Yang Shangshan’s annotation is erroneous. The *Jia Yi Jing* records "enuresis" as "seminal emission."
[Hand-Taiyin Qi exhaustion. The following six sections are largely identical to the *Nanjing: Chapter 24*. Hua Shi notes: The Lung is the root of Qi, its brilliance manifests in the hair, and it nourishes the skin. Lung exhaustion causes dry skin and hair, loss of fluids, and damage to the skin joints, as all fluids converge at the joints. Wang Wenjie states: Fluids rely on Lung Qi to moisten the skin joints and hair. The *Nanjing* reads "skin dry" instead of "nails dry." The *Jia Yi Jing* reads "skin and hair dry, fluids lost; fluids lost, skin joints adhere; skin joints adhere, nails dry and hair break."]
Exhaustion of Hand-Taiyin Qi. The subsequent six sections closely parallel the text of the *Nanjing Jing: Chapter 24*. Hua Sushu notes: The Lung is the origin of Qi; its luster manifests in the body hair, and it nourishes the integument. Exhaustion of Lung Qi leads to dryness of skin and hair, depletion of fluids, and impairment of the skin joints, since all bodily fluids converge at these junctures. Wang Wenjie states: Fluids depend on Lung Qi to moisten the skin joints and hair. The *Nanjing Jing* substitutes "nails dry" with "skin dry." The *Jia Yi Jing* records: "Skin and hair become dry, fluids are depleted; when fluids are depleted, the skin joints adhere; when the skin joints adhere, the nails wither and hair breaks."
[Hand-Shaoyin Qi exhaustion. Hua Shi notes: The Heart matches the vessels; its luster is color; its brilliance is in the face; it nourishes the blood vessels. Heart exhaustion causes vessel obstruction, blood stasis, and loss of luster. The *Jia Yi Jing* reads "Mao" as "Fa" (hair). The *Shuowen* states: Mao is hair. The *Shiming* states: Mao means to cover; it covers the head and neck.]
Exhaustion of Hand-Shaoyin Qi. Hua Sushu notes: The Heart corresponds to the vessels; its luster is reflected in complexion; its brilliance shines on the face; it nourishes the blood vessels. Exhaustion of Heart Qi leads to vascular obstruction, blood stasis, and loss of luster. The *Jia Yi Jing* reads "Mao" as "Fa" (hair). The *Shuowen Jiezi* defines Mao as hair. The *Shiming* explains that Mao means to cover, referring to the hair covering the head and neck.
[Foot-Taiyin Qi exhaustion. The *Jia Yi Jing* reads "mouth lip" for "muscle" and "tongue"; it lacks the characters "tongue withers." The *Nanjing* is consistent. Hua Shi notes: The Spleen’s brilliance is in the lips; it nourishes the muscles. Spleen exhaustion causes muscle distension and inverted lips. Muscle distension refers to muscles becoming tense and lacking lubrication. Zhang Jingyue states: Wei (wither) is pronounced "wei," meaning faded and dried.]
Exhaustion of Foot-Taiyin Qi. The *Jia Yi Jing* substitutes "muscle" and "tongue" with "mouth and lips"; it omits the phrase "tongue withers." The *Nanjing Jing* aligns with this. Hua Sushu notes: The Spleen’s luster manifests in the lips; it nourishes the muscles. Exhaustion of Spleen Qi results in muscular tension and retraction of the lips. Muscular tension denotes stiffness and lack of suppleness. Zhang Jingyue states: The character "Wei" (wither) is pronounced "wei," signifying a faded and desiccated state.
[Foot-Shaoyin Qi exhaustion. The *Nanjing* reads "Wen" (warm) for "Ru." The phrase "cannot attach" lacks the character "bone" in some versions, but the *Jia Yi Jing* includes it. "Gou" (dirt) is read as "Ku" (dry/withered). Yang Shangshan notes: The Kidney governs the internal nourishment of marrow; thus, it is said to run internally and warm the marrow. "Que" means contraction. It refers to the gums contracting, causing the teeth to appear longer and dry.]
Exhaustion of Foot-Shaoyin Qi. The *Nanjing Jing* reads "Wen" (warm) for "Ru." The phrase "cannot attach" omits the character "bone" in some texts, whereas the *Jia Yi Jing* includes it. "Gou" (dirt) is interpreted as "Ku" (dry/withered). Yang Shangshan notes: The Kidney governs the internal nourishment of the marrow; hence, it is described as circulating internally to warm the marrow. "Que" signifies contraction. This refers to the retraction of the gingiva, causing the teeth to appear elongated and dry.
[Foot-Jueyin Qi exhaustion. "Jin Jue" (tendon exhaustion) is written as "Jin Suo" (tendon contraction) in the *Nanjing* and "Jin Chi" (tendon flaccidity) in the *Jia Yi Jing*. Given the subsequent "testicular retraction," the *Nanjing* reading seems plausible. "Yin Qi" is written as "Yin Qi" (genitals) in the *Nanjing*, followed by all commentators. The *Suwen: Wen Yao Jing Zhong Lun* cites Wang Bing’s annotation referencing this chapter, also reading "Yin Qi," indicating the current text is erroneous. Hua Shi notes: The Liver matches the tendons; its brilliance is in the nails; it nourishes the tendons. Tendons gather at the genitals and connect to the base of the tongue. Liver exhaustion causes tendon contraction, pulling the testes and tongue.]
Exhaustion of Foot-Jueyin Qi. The term "Jin Jue" (tendon exhaustion) is recorded as "Jin Suo" (tendon contraction) in the *Nanjing Jing* and "Jin Chi" (tendon laxity) in the *Jia Yi Jing*. Based on the subsequent mention of "testicular retraction," the *Nanjing* reading appears more accurate. "Yin Qi" is written as "Yin Qi" (genitalia) in the *Nanjing Jing*, a reading adopted by all commentators. The *Suwen: Wen Yao Jing Zhong Lun*, citing Wang Bing’s annotation of this chapter, also reads "Yin Qi," suggesting the extant text contains an error. Hua Sushu notes: The Liver corresponds to the tendons; its luster manifests in the nails; it nourishes the tendons. The tendons converge at the external genitalia and connect to the root of the tongue. Exhaustion of Liver Qi leads to tendon contraction, drawing the testes and tongue inward.
[When the Five Yin Qi are exhausted (terminating) death occurs in one and a half days. Zhang Jingyue states: The essence of the Five Zang organs all ascends to the eyes. Thus, when the Five Yin Qi are exhausted, the eyes roll back, and the Zhi (Will) perishes first. The Will is stored in the Kidney and is the spirit of Yin. When True Yin is depleted, death occurs within a week. Currently, patients with severe illness who suddenly lose vision exhibit signs of Yin Qi exhaustion.]
When the Five Yin Qi are completely exhausted (terminating), death ensues within one and a half days. Zhang Jingyue states: The essence of the Five Zang organs ascends to the eyes. Therefore, upon exhaustion of the Five Yin Qi, the eyeballs roll backward, and the Zhi (Will) perishes first. The Will is housed in the Kidney and represents the spiritual aspect of Yin. When True Yin is depleted, death occurs within seven days. Presently, patients with critical illness who suddenly lose vision demonstrate the hallmark of Yin Qi exhaustion.
[When the Six Yang Qi are exhausted (terminating) death occurs at dawn. "Extremity sweat emerges" below. The *Jia Yi Jing* adds: "Large as beads, rolling out without flowing, then Qi dies first." Twelve characters. After "death at dawn," seven characters read: "This is the collapse of the twelve meridians." Zhang Jingyue states: Sweat is originally Yin essence, secured by Yang Qi. When Yang Qi exhausts, Yin and Yang separate, the pores fail to close, and profuse sweat emerges. Death occurs instantaneously.]
When the Six Yang Qi are exhausted (terminating), death occurs at dawn. Below the phrase "extremity sweat emerges," the *Jia Yi Jing* adds: "Large as pearls, rolling out without flowing, then Qi dies first" (thirteen characters). Following "death at dawn," seven characters read: "This is the collapse of the twelve meridians." Zhang Jingyue states: Sweat is fundamentally Yin essence, stabilized by Yang Qi. When Yang Qi exhausts, Yin and Yang separate, the pores remain open, and profuse sweat (collapse sweat) emerges. Death occurs instantaneously.
[Huangdi says. These three characters are absent in most editions, present only in Zhang’s edition, and should be deleted.]
"Huangdi says." These three characters are absent in most editions, appearing only in Zhang Jingyue’s version, and are considered interpolations to be deleted.
[Foot-Taiyin. The *Jia Yi Jing* adds "Mai" (meridian/vessel) after "Yin." Zhang Jingyue states: "Foot-Taiyin" should be "Hand-Taiyin Meridian." The vessels are deep and straight. Thus, the twelve hand and foot meridians all run hidden between the muscles and are invisible. The only one visible is the Hand-Taiyin Lung Meridian, passing over the radial styloid process. Because the bone is superficial and the skin thin, it cannot be hidden. The subsequent text states: "Meridians are usually invisible; their deficiency or excess is known via the Qi Kou (Radial Pulse)." This refers precisely to this phenomenon. Other vessels that float and are visible externally are all Luo (Collateral) vessels. "Fen Rou" refers to the intermuscular spaces. Ma Yi states: The Spleen meridian passes over the radial styloid, communicating with the Stomach meridian, leaving no place to hide. Danshan Yuanjian notes: We follow Zhang Jingyue’s annotation.]
Foot-Taiyin. The *Jia Yi Jing* inserts the character "Mai" (vessel/meridian) after "Yin." Zhang Jingyue states: "Foot-Taiyin" should read "Hand-Taiyin Meridian." The vessels are deep and run straight. Consequently, the twelve meridians of the hands and feet all course hidden within the intermuscular spaces and are not visible. The sole exception is the Hand-Taiyin Lung Meridian, which becomes visible over the radial styloid process. Due to the superficial bone and thin skin, it cannot remain concealed. The subsequent text states: "Meridians are typically invisible; their deficiency or excess is discerned via the Qi Kou (Radial Pulse)." This precisely describes this phenomenon. All other vessels that surface and are visible externally are Luo (Collateral) vessels. "Fen Rou" refers to the intermuscular septa. Ma Yi states: The Spleen meridian passes over the radial styloid, communicating with the Stomach meridian, thus offering no concealment. Danshan Yuanjian notes: We adopt Zhang Jingyue’s annotation.
[Six Luo Vessels (terminating) converging in the elbow. Zhang Jingyue states: This demonstrates the largest visible collateral of the raised arm, illustrating the method of observing collaterals. The hands and feet each have six meridians, but among the hand meridians, only the Luo vessels of the Yangming and Shaoyang are the largest. The Luo vessel of the Hand-Yangming is named Pianli, located three cun distal to the wrist on the radial side, diverging to the Taiyin. The Luo vessel of the Hand-Shaoyang is named Waiguan, located two cun distal to the wrist between the two tendons on the dorsal aspect,斜行 inward, passing the Yangming and Taiyin, diverging to the Jueyin. The two descending Luo vessels: The Yangming emerges near Hegu (LI 4), distributing to the index and middle fingers. The Shaoyang emerges near Yangchi (TE 4), scattering to the ring and little fingers. Thus, they originate between the five fingers. The ascending branches converge at the medial aspect of the elbow, near Quze (PC 3) of the Jueyin. All visible veins on the dorsum of the hand are clearly observable, commonly called "green veins." These are neither tendons nor true vessels, but large Luo vessels accumulating blood. All superficial collaterals can be understood by analogy.]
The Six Luo Vessels (terminating) converging in the antecubital fossa. Zhang Jingyue states: This illustrates the largest visible collateral of the elevated arm, demonstrating the technique for observing collaterals. Each hand and foot possesses six meridians; however, among the hand meridians, only the Luo vessels of the Yangming and Shaoyang are the most prominent. The Luo vessel of the Hand-Yangming Large Intestine Meridian is named Pianli (LI 6), located three cun proximal to the wrist crease on the radial side, diverging to connect with the Taiyin. The Luo vessel of the Hand-Shaoyang Sanjiao Meridian is named Waiguan (TE 5), located two cun proximal to the wrist crease between the tendons, coursing obliquely inward, traversing the Yangming and Taiyin, and diverging to the Jueyin. Regarding the two descending Luo vessels: The Yangming emerges adjacent to Hegu (LI 4), distributing to the index and middle fingers. The Shaoyang emerges adjacent to Yangchi (TE 4), scattering to the ring and little fingers. Thus, they originate in the interdigital spaces. The ascending branches converge medially at the elbow, near Quze (PC 3) of the Pericardium Meridian. All visible veins on the dorsum of the hand are distinctly observable, colloquially termed "green veins." These are neither tendons nor true vessels, but rather large Luo vessels containing pooled blood. All superficial collaterals can be comprehended by analogy.]
[Those who drink wine (terminating) meridians become excessively full. The *Jia Yi Jing* adds "Ye" (particle) after "Sheng." Zhang Jingyue states: Wei Qi is the fierce Qi of water and grain. Its nature is rapid and slippery, not entering the meridians. Wine is also the fierce Qi of water and grain, sharing this rapid nature. Thus, after drinking wine, the Qi must follow Wei Qi, reaching the skin first, filling the Luo vessels first. When the Luo vessels become full, the Wei Qi is already saturated, and only then does the Ying Qi fill, causing the meridians to become full. "Ping" implies tide-level fullness, i.e., saturation. I observe: Vessels have Jing (Main) and Luo (Collateral); Jing is internal, Luo is external. Qi has Ying (Nutrient) and Wei (Defensive); Ying is internal, Wei is external. Now, when drinking wine, the Qi moves from inside to outside, seemingly implying it should affect the Jing first, then the Luo. Why does it affect the Luo first? Ying Qi is like a spring flowing underground, circulating ceaselessly; hence, "Ying circulates within the vessels." Wei Qi is like rain and mist rising, penetrating up and down, pervading all things; hence, "Wei circulates outside the vessels." Therefore, just as rain and mist from the earth must enter streams before returning to rivers and seas, the Wei Qi exiting the Stomach must first fill the Luo vessels before reaching the Jing meridians. Thus, the *Jing Shui Pian* distributes the twelve meridians among twelve waters. In this analogy, the Jing are the great rivers of the earth, and the Luo are the myriad streams of the fields. This distinguishes Jing/Luo and Ying/Wei.]
Individuals who consume alcohol (terminating) experience excessive fullness of the meridians. The *Jia Yi Jing* adds the particle "Ye" after "Sheng." Zhang Jingyue states: Wei Qi is the pungent, vigorous Qi derived from food and drink. Its nature is swift and slippery, circulating outside the meridians. Wine is also a product of food and drink, possessing this same rapid quality. Consequently, upon ingestion, the Qi of wine follows the Wei Qi, reaching the skin first and filling the Luo (Collateral) vessels first. Once the Luo vessels are full, the Wei Qi is saturated, and only subsequently does the Ying (Nutrient) Qi accumulate, causing the Jing (Main) meridians to become full. "Ping" denotes a state of tidal fullness, i.e., saturation. My observation is as follows: Vessels comprise Jing (Main) and Luo (Collateral); Jing is internal, Luo is external. Qi comprises Ying (Nutrient) and Wei (Defensive); Ying is internal, Wei is external. When consuming wine, the Qi moves from the interior to the exterior, which might suggest it should affect the Jing meridians before the Luo vessels. Why, then, does it affect the Luo first? Ying Qi is akin to a spring flowing subterraneously, circulating continuously; hence, "Ying circulates within the vessels." Wei Qi is akin to rising mist and rain, penetrating vertically and horizontally, pervading all phenomena; hence, "Wei circulates outside the vessels." Therefore, just as atmospheric moisture from the earth must first enter tributary streams before returning to major rivers and seas, the Wei Qi emanating from the Stomach must first saturate the Luo vessels before reaching the Jing meridians. Thus, the *Jing Shui Pian* correlates the twelve meridians with twelve water systems. In this analogy, the Jing meridians represent the great rivers of the earth, while the Luo vessels resemble the myriad streams of the plains. This distinction clarifies the relationship between Jing/Luo and Ying/Wei.
[The sudden change of the pulse (terminating) indicates which meridian is moving. Zhi Cang states: Using pathogenic factors to distinguish meridians from collaterals. For instance, the sudden fullness of the twelve meridians indicates pathogenic Qi residing within the vessels. "Ben Mo" (root and extremity) refers to the origins and termini of the twelve meridians. If pathogenic Qi remains in the vessel without moving, heat results; if it does not remain in the vessel, the vessel becomes weak, and the pathogen sinks externally into the skin. The circulation and entry/exit of the twelve meridians differ significantly from the numerous Luo and Da Luo vessels. Thus, one can determine which meridian is affected. Danshan Yuanjian notes: Ma and Zhang interpret "pathogenic Qi" as the pathogenic Qi of alcohol, which is unacceptable.]
Sudden changes in the pulse (terminating) indicate which meridian is involved. Zhi Cang states: Pathogenic factors are used to differentiate between the main meridians and the collaterals. For example, the sudden fullness of the twelve main meridians indicates that pathogenic Qi has lodged within the vessels. "Ben Mo" (root and extremity) refers to the proximal and distal points of the twelve meridians. If pathogenic Qi remains stationary within the vessel, heat ensues; if it does not reside within the vessel, the vessel becomes flaccid, and the pathogen sinks externally into the subcutaneous tissue. The circulation and entry-exit patterns of the twelve main meridians differ substantially from those of the numerous Luo and Da Luo vessels. Thus, one can identify the affected meridian. Danshan Yuanjian notes: Ma Yi and Zhang Jingyue interpret "pathogenic Qi" as the pathogenic influence of alcohol, an interpretation deemed unsatisfactory.
[Qi Kou. Zhang Jingyue states: Qi Kou refers to the Hand-Taiyin Lung Meridian. The Lung commands all vessels; Qi Kou is the great convergence of the pulses. All twelve meridians are deep and invisible, but their...]
Qi Kou. Zhang Jingyue states: Qi Kou refers to the Hand-Taiyin Lung Meridian. The Lung directs all vessels; Qi Kou is the great convergence of the pulses. All twelve meridians are deep and invisible, but their...