诸本无篇字。
手之六阳 张云。手有三阳。以左右言之。则为六阳。凡后六阴。及足之六阴六阳皆仿此。
五六三丈 六下甲乙有合字。下文五六三丈。六八四丈八。六六三丈六尺并同。简案、管子云。伏
戏作九九之数。以合天道。
从足上至头 甲乙作从头至足。张云。按手足十二经脉。手之三阴从脏走手。手之三阳从手走头。
足之三阳从头走足。足之三阴从足走腹。此其起止之度。今云手之六阴。从手至胸中。盖但计其丈尺之数。俱
以四末为始而言。非谓其行度如此也。后仿此。
跷脉（止）合一丈五尺 马云。跷脉有阳跷、阴跷。阳跷自足申脉行于目。阴跷自足照海行于目。然
阳跷左右相同。阴跷亦左右相同。则跷脉宜乎有四。今曰二七一丈四尺。二五一尺。则止于二脉者何也。观本
篇末云。跷脉有阴阳。何脉当其数。岐伯答曰。男子数其阳。女子数其阴。则知男子之所数者。左右阳跷。女
子之所数者。左右阴跷也。
合一十六丈二尺 潘氏医灯续焰云。据越人二十三难云。脉数总长十六丈二尺。任督二跷在内。其始从
中焦注于手太阴。终于足厥阴。厥阴复还注手太阴。所谓如环无端者。不知二跷任督。从何处接入。岂附行于
足少阴太阳耶。附则不能在循环注接之内。当俟知者。
为孙盛而血者疾诛之 甲乙。孙下有络孙络之四字。而下有有字。张云。凡人遍体细脉。即皆肤腠之孙
络也。络脉有血而盛者。不去之则壅而为患。故当疾诛之。诛、除也。
饮药以补之 张云。邪气脏腑病形篇曰。阴阳形气俱不足。勿取以针。而调以甘药。即虚者饮药以补
之之谓。
阅于上七窍也 简案、马训阅为通。本于谢坚白。三十七难注。张云。阅、历也。五脏位次于内。而气
达于外。故云云。汉文帝纪注。阅、犹更历也。又车千秋传注。阅、经历也。
五脏不和 马云。二句结上起下之辞。
阳气太盛则阴不利 三十七难及甲乙作邪在脏。则阴脉不和。下不利亦作不和。并是。
不能荣也 张云、本经。荣、营通用。不能荣。谓阴阳乖乱。不能营行。彼此格拒不相通也。
故曰关 三十七难。关、作格。简案、六节藏象。亦以阴盛为关。
故曰格 三十七难。格、作关。简案、六节藏象。亦以阳盛为格。终始禁服并同。马云。难经三十七
难。误以六阴脉盛为格。六阳脉盛为关。致后世不曰脉体。而指曰鬲症。尤误之误也。汪云。按关格二字。字
面虽殊。而意义则一。难经虽颠倒。疑无伤也。如素问脉要精微论。阴阳不相应。
病名曰关格。是明以关格属之病矣。又仲景平脉篇。下微本大者。则为关格不通。不得尿。又曰。趺阳脉伏而
涩。伏则吐逆。水谷不化。涩则食不得入。名曰关格。是仲景亦以关格为病证。而二字之义。内经与仲景均未
尝细分也。又难经第三难曰。关之前者。阳之动也。遂上鱼为溢。为外关内格。此阴乘之脉也。关以后者。阴
之动也。遂入尺为覆。为内关外格。此阳乘之脉也。是亦以溢覆言脉。而以关格言病也。今马氏既訾难经。复
以仲景、东垣、丹溪为非是。而指关格为脉体。不亦并背内经乎。又曰。关为阳不得入。格为阴不得出。是两
脉共为一病矣。于义亦难分也。
何气荣水 甲乙。水作也。马云。人身气血。如水之流。帝遂以跷脉起止。何气营水为问。简案、荣
水不成义。今从甲乙。
跷脉者少阴之别 楼氏云。跷脉始终独言阴跷。而不及阳跷者。有脱简。张云。缪刺论曰。邪客于足
阳跷之脉。刺外踝之下半寸所。盖阳跷为太阳之别。故二十八难曰。阳跷脉者起于跟中。循外踝上行入风池。
阴跷者亦起于跟中。循内踝上行至咽喉。交贯冲脉。故阴跷为足少阴之别。起于照海。阳跷为足太阳之别。起
于申脉。庶得其详也。
濡目 张云。阴跷阳跷之气。并行回还。而濡润于目。若跷气不荣。则目不能合。故寒热病篇曰。阴
跷阳跷。阴阳相交。阳入阴。阴出阳。交于目锐 。阳气盛则 目。阴气盛则瞑目。此所以目之瞑与不瞑。皆
跷脉为之主也。
气独行五脏 张云。帝以跷脉为少阴之别。因疑其气独行五脏。不荣六腑也。故有此问。
如水之流（止）外濡腠理 张云。如水之流。如日月之行。皆言不得无行也。阴荣其脏。指阴跷也。阳
荣其腑。指阳跷
也。言无分脏腑跷脉。皆所必至也。流者流于内。溢者溢于外。故曰流溢之气。内溉脏腑。外濡腠理。谓其不
独在脏也。按此跷脉之义。阴出阳则交于足太阳。阳入阴则交于足少阴。阳盛则目张。阴盛则目瞑。似皆随卫
气为言者。故阴脉荣其脏。阳脉荣其腑也。简案、马以阴脉阳脉。为手足三阴三阳之义。然考前后章之旨。张
注为得矣。
当数者 楼氏云。当数、为当脉度一十六丈二尺之数也。张云。跷脉阴阳之数。男女各有所属。男属
阳。当数其阳。女属阴。当数其阴。故男子以阳跷为经。阴跷为络。女子以阴跷为经。阳跷为络也。
各版本中均无“篇”字。
手部的六条阳经：张云指出，手部有三条阳经，若分左右两侧而言，则共有六条阳经。此后文中提到的六条阴经，以及足部的六条阴经和六条阳经，其计数方法皆仿照此例。
总长五丈六尺（注：原文为“五六三丈”，结合上下文及《灵枢》原文应为五丈六尺，此处依文意修正或保留原字但需说明，根据后文“合一十六丈二尺”推算，手部六阳脉每侧一丈六尺，共三丈二尺？不，通常手三阳脉长各一丈五尺？让我们仔细核对《灵枢·脉度》原文：手之六阳，从手至头，长五尺，五六三丈。即每条阳脉长五尺，左右各三条，共六条，5*6=30尺=3丈。这里原文写的是“五六三丈”，即5尺x6条=3丈。足之六阳，从头至足，长八尺，六八四丈八尺。足之六阴，从足至胸，长六尺，六六三丈六尺。加上跷脉等。等等，原文是“五六三丈...六八四丈八...六六三丈六尺”。
让我重新审视提供的文本：“五六三丈 六下甲乙有合字。下文五六三丈。六八四丈八。六六三丈六尺并同。”
这意味着：
手之六阳：5尺 x 6 = 3丈。
足之六阳：8尺 x 6 = 4丈8尺。
足之六阴：6尺 x 6 = 3丈6尺。
简案提到《管子》说伏羲作九九之数以合天道。
从足上至头：甲乙本作“从头至足”。张云指出，按手足十二经脉的走向，手之三阴从脏走手，手之三阳从手走头，足之三阳从头走足，足之三阴从足走腹。这是它们的起止度数。现在文中说手之六阴从手至胸中，这仅仅是计算长度时都以四肢末端为起点来说的，并非指气血运行方向如此。后文仿照此例。
跷脉（止）合一丈五尺：马云指出，跷脉有阳跷脉和阴跷脉。阳跷脉起于足部申脉穴行于眼部，阴跷脉起于足部照海穴行于眼部。然而阳跷脉左右相同，阴跷脉也左右相同，那么跷脉应该有四条。现在说二七一丈四尺，二五一尺，总共只算两条脉，为什么呢？看本篇末尾说，跷脉有阴阳，哪条脉计入这个数值呢？岐伯回答说，男子数其阳跷，女子数其阴跷。由此可知，男子所数的是左右阳跷脉，女子所数的是左右阴跷脉。
总长十六丈二尺：潘氏在《医灯续焰》中说，据《难经·二十三难》记载，脉的总长度是十六丈二尺。任脉、督脉和跷脉在内，起始从中焦注入手太阴肺经，终于足厥阴肝经，厥阴肝经又返还注入手太阴肺经，这就是所谓的如环无端。不知道任脉、督脉和跷脉是从何处接入循环的？难道是附行于足少阴肾经和足太阳膀胱经吗？如果附着，就不能在循环注接之内，有待知情者解答。
对于孙络中有血液瘀滞的病证要迅速祛除它：甲乙本中，“孙”字下有“络孙络之”四字，且“下”字后有“有”字。张云指出，凡人遍体的细脉，都是皮肤腠理间的孙络。如果络脉中有血液瘀盛，不除去它则会壅塞成为病患，所以应当迅速祛除它。“诛”意为除灭。
服用药物来补益虚损：张云引用《邪气脏腑病形篇》说，如果阴阳形气都不足，不要用针刺治疗，而应用甘味药物调理。这就是“虚者饮药以补之”的意思。
在上七窍中观察（通晓）：简案指出，马莳将“阅”训释为“通”，依据是谢坚白对《难经·三十七难》的注解。张云指出，“阅”意为经历、察看。五脏位置在体内，但其气通达于体外，所以说这样的话。《汉文帝纪》注解说，“阅”犹如更历。《车千秋传》注解说，“阅”意为经历。
五脏不和：马云指出，这两句是总结上文、开启下文的辞令。
阳气太盛则阴气不利：《难经·三十七难》及甲乙本作“邪在脏，则阴脉不和”，“下不利”也作“不和”，都是正确的。
不能营养：张云指出，在本经中，“荣”与“营”通用。“不能荣”是指阴阳乖乱，不能营行，彼此格拒不相通。
所以称为“关”：《难经·三十七难》中，“关”作“格”。简案指出，《素问·六节藏象论》也以阴盛为“关”。
所以称为“格”：《难经·三十七难》中，“格”作“关”。简案指出，《素问·六节藏象论》也以阳盛为“格”。《终始》、《禁服》篇都相同。马云指出，《难经·三十七难》错误地将六阴脉盛称为“格”，六阳脉盛称为“关”，导致后世不称脉体，而称之为“膈症”，更是错误的错误。汪昂指出，按“关”、“格”二字，字面虽然不同，但意义是一样的。《难经》虽然颠倒了，但怀疑并没有伤害到本义。如《素问·脉要精微论》说：“阴阳不相应，病名曰关格。”这是明确将关格归属于疾病。另外张仲景《平脉篇》说：“下微本大者，则为关格不通，不得尿。”又说：“趺阳脉伏而涩，伏则吐逆，水谷不化；涩则食不得入，名曰关格。”这说明张仲景也将关格视为病证，而《内经》与张仲景都没有细分这两个字的含义。另外《难经·第三难》说：“关之前者，阳之动也，遂上鱼为溢，为外关内格，此阴乘之脉也。关以后者，阴之动也，遂入尺为覆，为内关外格，此阳乘之脉也。”这也是用溢、覆来描述脉象，用关格来描述疾病。现在马氏既然指责《难经》，又认为张仲景、李东垣、朱丹溪的说法不对，而将关格指为脉体，岂不是背离了《内经》吗？他又说：“关是阳不得入，格是阴不得出。”这是将两脉合并为一病，在义理上也难以区分。
什么气营水：甲乙本中，“水”作“也”。马云指出，人身的气血，像水流一样。黄帝于是以跷脉的起止，询问什么气营水（或作“何气营此”）。简案指出，“荣水”不成文理，现在遵从甲乙本。
跷脉是足少阴肾经的别络：楼全善指出，跷脉始终只提及阴跷脉，而未提及阳跷脉，是有脱简。张云指出，《缪刺论》说：“邪客于足阳跷之脉，刺外踝之下半寸所。”因为阳跷脉是足太阳膀胱经的别络，所以《难经·二十八难》说：“阳跷脉者，起于跟中，循外踝上行，入风池。”阴跷脉也起于跟中，循内踝上行至咽喉，交贯冲脉。所以阴跷脉是足少阴肾经的别络，起于照海穴；阳跷脉是足太阳膀胱经的别络，起于申脉穴。这样叙述才详尽。
滋润眼睛：张云指出，阴跷脉和阳跷脉之气，并行回还，从而滋润眼部。如果跷脉之气不能营养，则眼睛不能闭合。所以《寒热病篇》说：“阴跷、阳跷，阴阳相交，阳入阴，阴出阳，交于目锐眦。阳气盛则瞋目，阴气盛则瞑目。”这就是眼睛睁开或闭合，都由跷脉主宰的原因。
气独自行于五脏：张云指出，黄帝因为跷脉是足少阴肾经的别络，因而怀疑其气独自行于五脏，而不营养六腑。所以有此提问。
如水之流（止）向外滋润腠理：张云指出，“如水之流”、“如日月之行”，都是说气血运行不可停止。阴气营养其脏，指的是阴跷脉；阳气营养其腑，指的是阳跷脉。意思是无论脏腑如何，跷脉之气都是必须到达的。流是流向内部，溢是溢出外部，所以称为“流溢之气”，向内灌溉脏腑，向外滋润腠理，是说它不仅仅存在于脏中。按此跷脉的意义，阴出阳则交于足太阳膀胱经，阳入阴则交于足少阴肾经。阳盛则眼睛睁开，阴盛则眼睛闭合，似乎都是随着卫气而言的。所以阴脉营养其脏，阳脉营养其腑。简案指出，马莳将阴脉阳脉解释为手足三阴三阳脉的含义，然而考察前后章节的主旨，张云的注解更为恰当。
应当计数的部分：楼全善指出，“当数”是指应当计入脉度十六丈二尺的数值。张云指出，跷脉阴阳的数值，男女各有归属。男子属阳，应当数其阳跷脉；女子属阴，应当数其阴跷脉。所以男子以阳跷脉为经，阴跷脉为络；女子以阴跷脉为经，阳跷脉为络。
All versions lack the character "Pian" (Chapter).
The six Yang meridians of the hand: Zhang Yun points out that there are three Yang meridians in the hand; if considered from left and right sides, there are six Yang meridians. The subsequent mention of the six Yin meridians, as well as the six Yin and six Yang meridians of the feet, follows this counting method.
Total length five zhang six chi (Note: Original text says "Wu Liu San Zhang", combined with context and *Ling Shu* original text, it should be five zhang six chi. Here we follow the text's meaning or keep original characters but explain. Based on later text "He Yi Shi Liu Zhang Er Chi" calculation, Hand Six Yang meridians each side one zhang six chi? No, usually Hand Three Yang meridians length each one zhang five chi? Let's carefully check *Ling Shu · Mai Du* original text: Hand of Six Yang, from hand to head, length five chi, Wu Liu San Zhang. That is, each Yang meridian is five chi long, left and right each three, total six, 5*6=30 chi = 3 zhang. The original text writes "Wu Liu San Zhang", i.e., 5 chi x 6 meridians = 3 zhang. Foot of Six Yang, from head to foot, length eight chi, Liu Ba Si Zhang Ba Chi. Foot of Six Yin, from foot to chest, length six chi, Liu Liu San Zhang Liu Chi. Plus Qiao meridians etc. Wait, the original text is "Wu Liu San Zhang... Liu Ba Si Zhang Ba... Liu Liu San Zhang Liu Chi".
Let me re-examine the provided text: "Wu Liu San Zhang Liu Xia Jia Yi You He Zi. Xia Wen Wu Liu San Zhang. Liu Ba Si Zhang Ba. Liu Liu San Zhang Liu Chi Bing Tong."
This means:
Hand of Six Yang: 5 chi x 6 = 3 zhang.
Foot of Six Yang: 8 chi x 6 = 4 zhang 8 chi.
Foot of Six Yin: 6 chi x 6 = 3 zhang 6 chi.
Jian An mentions that *Guanzi* states Fuxi created the number of nine-nine to harmonize with Heavenly Dao.
From foot up to head: The *Jia Yi* version reads "from head down to foot". Zhang Yun points out that according to the direction of the twelve meridians of hands and feet, the Three Yin meridians of the hand go from the Zang organs to the hand, the Three Yang meridians of the hand go from the hand to the head, the Three Yang meridians of the foot go from the head to the foot, and the Three Yin meridians of the foot go from the foot to the abdomen. This is their starting and ending degree. Now the text says the Six Yin meridians of the hand go from the hand to the middle of the chest. This is merely stating that when calculating length, all start from the four extremities, not that the flow of Qi moves in this direction. The following text follows this example.
Qiao meridians (stop) total one zhang five chi: Ma Yun points out that there are Yang Qiao meridian and Yin Qiao meridian. The Yang Qiao meridian starts from Shenmai point in the foot and travels to the eye; the Yin Qiao meridian starts from Zhaohai point in the foot and travels to the eye. However, the Yang Qiao meridian is identical on left and right, and the Yin Qiao meridian is also identical on left and right. Then there should be four Qiao meridians. Now it says two times seven equals one zhang four chi, two times five equals one chi, totaling only two meridians. Why? Looking at the end of this chapter, it says the Qiao meridians have Yin and Yang. Which meridian counts towards this number? Qibo answers that for men, count its Yang; for women, count its Yin. From this, we know that what men count are the left and right Yang Qiao meridians, and what women count are the left and right Yin Qiao meridians.
Total length sixteen zhang two chi: In *Yi Deng Xu Yan*, Mr. Pan states that according to *Nan Jing · Twenty-Third Difficulty*, the total length of the meridians is sixteen zhang two chi. The Ren meridian, Du meridian, and Qiao meridians are included. It starts from the Middle Jiao and pours into the Lung Meridian of Hand-Taiyin, ending at the Liver Meridian of Foot-Jueyin, and the Jueyin returns to pour into the Lung Meridian of Hand-Taiyin. This is what is meant by "like a ring without beginning or end." It is unknown where the Ren, Du, and Qiao meridians connect into the circulation. Are they attached to running along the Kidney Meridian of Foot-Shaoyin and Bladder Meridian of Foot-Taiyang? If attached, they cannot be within the cycle of connection and pouring. This awaits those who know.
For conditions where blood stagnates in Sunluo (branch collaterals), swiftly purge them: The *Jia Yi* version has the four characters "Luo Sunluo zhi" after the character "Sun", and has the character "You" after "Xia". Zhang Yun points out that the fine vessels throughout the human body are all the Sunluo in the skin and interstices. If there is abundant blood in the Luo meridians and it is not removed, it will become obstructed and cause harm. Therefore, it should be swiftly purged. "Zhu" means to eliminate.
Drink medicine to tonify deficiency: Zhang Yun cites the chapter *Xieqi Zangfu Bingxing*: "If both Yin-Yang and Form-Qi are insufficient, do not use acupuncture, but regulate with sweet medicines." This refers to the statement "those who are deficient drink medicine to tonify them."
Observe (understand) through the upper seven orifices: Jian An notes that Ma Shi interprets "Yue" as "tong" (connect/understand), based on Xie Jianbai's commentary on *Nan Jing · Thirty-Seventh Difficulty*. Zhang Yun notes that "Yue" means to experience or observe. The Five Zang organs are located internally, but their Qi reaches externally, hence the saying. The commentary on *Annals of Emperor Wen of Han* states that "Yue" is like passing through. The commentary on *Biography of Che Qianqiu* states that "Yue" means experience.
Five Zang organs are not in harmony: Ma Yun points out that these two sentences serve to summarize the preceding text and introduce the following.
Excessive Yang Qi makes Yin Qi unfavorable: *Nan Jing · Thirty-Seventh Difficulty* and the *Jia Yi* version read "Evil in the Zang, then Yin meridians are not in harmony"; "lower difficulty" also reads "not in harmony," which are correct.
Cannot nourish: Zhang Yun notes that in this classic, "Rong" and "Ying" are used interchangeably. "Cannot Rong" refers to Yin-Yang disorder, where Ying cannot circulate, and they mutually reject each other without communication.
Therefore it is called "Guan" (Blocked): In *Nan Jing · Thirty-Seventh Difficulty*, "Guan" is written as "Ge". Jian An notes that *Su Wen · Liu Jie Zang Xiang Lun* also considers Yin excess as "Guan".
Therefore it is called "Ge" (Repelling): In *Nan Jing · Thirty-Seventh Difficulty*, "Ge" is written as "Guan". Jian An notes that *Su Wen · Liu Jie Zang Xiang Lun* also considers Yang excess as "Ge". *Zhong Shi* and *Jin Fu* chapters are the same. Ma Yun points out that *Nan Jing · Thirty-Seventh Difficulty* mistakenly calls Six Yin meridian excess "Ge" and Six Yang meridian excess "Guan", leading later generations to call it "Ge Syndrome" instead of pulse condition, which is an error upon an error. Wang Ang points out that although the characters "Guan" and "Ge" differ in form, their meanings are the same. Although *Nan Jing* inverted them, it is suspected that this does not harm the original intent. For example, *Su Wen · Mai Yao Jing Wei Lun* says: "When Yin and Yang do not correspond, the disease is named Guan Ge." This clearly attributes Guan Ge to a disease. Additionally, Zhang Zhongjing's *Ping Mai Pian* says: "When the lower is slight and the root is large, it becomes Guan Ge obstruction, unable to urinate." It also says: "Fuyang pulse is deep and choppy; deep indicates vomiting and regurgitation, undigested food and water; choppy indicates inability to eat. This is named Guan Ge." This shows Zhang Zhongjing also regarded Guan Ge as a syndrome, and neither *Nei Jing* nor Zhang Zhongjing strictly distinguished the meanings of the two characters. Furthermore, *Nan Jing · Third Difficulty* says: "Before the Guan position, it is the movement of Yang. Rising to the fish area is Yi, constituting External Guan Internal Ge, this is Yin invading the pulse. After the Guan position, it is the movement of Yin. Descending into the chi area is Fu, constituting Internal Guan External Ge, this is Yang invading the pulse." This also uses Yi and Fu to describe pulses and Guan Ge to describe diseases. Now, since Mr. Ma criticizes *Nan Jing* and considers Zhang Zhongjing, Li Dongyuan, and Zhu Danxi incorrect, while identifying Guan Ge as a pulse condition, is this not contrary to *Nei Jing*? He also says: "Guan is Yang unable to enter, Ge is Yin unable to exit." This combines two pulses into one disease, which is difficult to distinguish in principle.
What Qi nourishes water: In the *Jia Yi* version, "Shui" (water) is written as "Ye" (particle). Ma Yun points out that Qi and Blood in the human body flow like water. The Yellow Emperor thus asks about the starting and ending of the Qiao meridians, inquiring what Qi nourishes water (or "what Qi nourishes this"). Jian An notes that "Rong Shui" does not make sense. We now follow the *Jia Yi* version.
The Qiao meridian is a branch of the Kidney Meridian of Foot-Shaoyin: Lou Quanshan points out that the Qiao meridian always mentions only the Yin Qiao meridian and omits the Yang Qiao meridian, indicating missing text. Zhang Yun points out that *Miao Ci Lun* says: "When evil invades the Yang Qiao meridian of the foot, puncture half a cun below the lateral malleolus." Because the Yang Qiao meridian is a branch of the Bladder Meridian of Foot-Taiyang, *Nan Jing · Twenty-Eighth Difficulty* says: "The Yang Qiao meridian originates in the center of the heel, follows the lateral malleolus upward, and enters Fengchi." The Yin Qiao meridian also originates in the center of the heel, follows the medial malleolus upward to the throat, and intersects with the Chong meridian. Thus, the Yin Qiao meridian is a branch of the Kidney Meridian of Foot-Shaoyin, originating at Zhaohai; the Yang Qiao meridian is a branch of the Bladder Meridian of Foot-Taiyang, originating at Shenmai. This provides detailed information.
Moisten the eyes: Zhang Yun points out that the Qi of the Yin Qiao and Yang Qiao meridians runs together and returns, thereby moistening the eyes. If Qiao Qi fails to nourish, the eyes cannot close. Thus, *Han Re Bing Pian* says: "Yin Qiao and Yang Qiao, Yin and Yang intersect. Yang enters Yin, Yin exits Yang, intersecting at the outer canthus of the eye. When Yang Qi is excessive, the eyes open wide; when Yin Qi is excessive, the eyes close." This is why whether the eyes are open or closed is governed by the Qiao meridians.
Qi travels alone through the Five Zang organs: Zhang Yun points out that because the Yellow Emperor considered the Qiao meridian a branch of the Kidney Meridian of Foot-Shaoyin, he suspected its Qi travels alone through the Five Zang organs and does not nourish the Six Fu organs. Hence this question.
Like the flow of water (stop) outwardly moistens the interstices: Zhang Yun points out that "like the flow of water" and "like the movement of the sun and moon" both indicate that movement cannot cease. Yin nourishes the Zang organs, referring to the Yin Qiao meridian; Yang nourishes the Fu organs, referring to the Yang Qiao meridian. This means regardless of Zang or Fu, the Qiao meridian Qi must reach there. Flow refers to flowing inward; overflow refers to overflowing outward. Hence it is called "flowing and overflowing Qi," irrigating the Zang and Fu internally and moistening the interstices externally, indicating it exists not only in the Zang. According to the meaning of the Qiao meridian here, Yin exiting to Yang intersects with the Bladder Meridian of Foot-Taiyang, and Yang entering to Yin intersects with the Kidney Meridian of Foot-Shaoyin. Yang excess causes eyes to open, Yin excess causes eyes to close, seemingly speaking in accordance with Wei Qi. Thus, Yin meridians nourish the Zang, and Yang meridians nourish the Fu. Jian An notes that Ma Shi interpreted Yin and Yang meridians as the meanings of the Three Yin and Three Yang of hands and feet. However, examining the主旨 (main idea) of the preceding and following chapters, Zhang's annotation is more appropriate.
Those that should be counted: Lou Quanshan points out that "Dang Shu" refers to the count that should be included in the Mai Du (Meridian Length) of sixteen zhang two chi. Zhang Yun points out that the numbers of Yin and Yang Qiao meridians belong differently to men and women. Men belong to Yang and should count their Yang Qiao meridians; women belong to Yin and should count their Yin Qiao meridians. Therefore, for men, the Yang Qiao meridian is the Jing (Vessel) and the Yin Qiao meridian is the Luo (Collateral); for women, the Yin Qiao meridian is the Jing (Vessel) and the Yang Qiao meridian is the Luo (Collateral).