应如失而据。未有坚然者也。 马云。若有所失。而据守难坚。张云。言随应而解。若无坚据之难破者
也。志云。谓道之幽远难寻。坚、确也。杨氏曰。失坚者。即颜子所谓钻之弥坚。瞻之在前。忽焉在后之意。
检押 张云。规则也。前杨雄传。蠢迪检押。注云。检押犹隐括也。动言由检押也。
平水 马云。万物之平。莫过于水。故曰平水。
逆顺之常也 志云。杨氏曰。规矩方圆。天地之象也。逆顺者。地气左迁。天道右旋也。不用工力者。
造化之自然也。
临深决水（止）行之逆顺也 马云。能循其法。譬之临深决水。循掘决冲。而水易竭。经可通也。何
也。正以人之气有滑涩。血有清浊。行有逆顺。皆有自然之妙故耳。张云。水有通塞。气有滑涩。血有清浊。
行有逆顺。决水通经。皆因其势而利导之耳。宜通宜塞。必顺其宜。是得自然之道也。简案、掘、窟通。戟。
国策。掘门。注。掘即窟。古字通。
各有数乎 马云。各有刺针之数也。
年质壮大 简案、年质壮大之谓。
广肩腋（止）多益其数也 志云。广肩腋者。广阔于四旁也。项乃太阳之所主。项肉薄而皮浓黑色者。
太阳之水气盛也。唇乃脾土之外候。临临然者。土气浓大也。黑者水之色。血黑以浊者。精水之重浊也。气涩
以迟者。肌肉浓而气道滞也。夫太过则能与。不及则贪取。贪于取与者。不得中和之道。过犹不及也。张云。
临临下垂貌。唇浓质浊之谓。多益其数。即久留也。
肉廉廉然（止）而疾之 马云。廉、薄也。疾、速也。张云。薄唇轻言。肉瘦气少也。若此者刺不宜过。
恐其脱损气血。故必浅入其针而速去之也。志云。廉廉、瘦洁貌。简案、廉廉然。瘦 而见骨骼。廉、棱也。
刺常人（止）无失常数也 张云。常人者。不瘦不肥之人也。视其白黑者。白色多清。宜同瘦人。黑色
多浊。宜同肥人。而调其数也。其端正敦浓者。是即常人之度。当调以常数。（刺针深浅常数出经水篇）
刺壮士真骨（止）浅而疾之 马本。监监、作坚坚。张云。壮士之骨多坚刚。故曰真骨。监监坚固貌。
壮士之辨有二。若坚肉缓节不好动而安重者。必气涩血浊。此宜深刺久留。同肥人之数也。若劲急易发者。必
气滑血清。此宜浅刺疾去之。同瘦人之数也。志云。监监者。卓立而不倚也。其人重浊。则气涩血浊。其人轻
劲。则气滑血清。盖元真者。乃混然之气。已生之后。而有轻重高下之分焉。简案、劲字马亦为轻之义。似是。
婴儿 志云。此言婴儿未得天真充盛。其肉脆而血少气弱也。襁褓乳养曰婴。简案、刘熙释名云。人始
生曰婴儿。胸前曰婴。抱之。婴前乳养之。故曰婴。一曰女曰婴。男曰孙。
血清气浊（止）经可通也 马云。气浊之浊当作滑。注云。血清气浊者。疾泻之而邪气遂竭。犹之临深
渊以决放其水。不用功力而水可竭也。血浊气涩者。疾泻之而经脉可通。犹之循其所掘之处。仍用力以并掘之。
而水可通也。皆指泻法而言。而自然之妙。寓其中矣。张云。血清气滑者。犹临深决水。泄之最易。宜从缓治可
也。若疾泻之。必致真气皆竭矣。血浊气涩者。犹循掘决冲。必藉人力。但疾泻之。其经可通也。简案、张注是。
手之三阴（止）走腹 志云。此言手足阴阳之脉。上下外内逆顺而行。应地之经水也。三阴三阳之走。
即二卷经脉之行。不必细注。简案、马张引经脉篇。详释之。今从志义。
少阴之脉 独下行何也 张云。足之三阴。从足走腹。皆自下而上。独少阴之脉。若有下行者。乃
冲脉也。详如下文。
出于颃颡 张云。其上行者。输在于大抒。足太阳经也。故出颃颡。志云。颃颡者。鼻之内窍。上通
天气。简案、五音五味篇云。冲脉任脉。皆起于胞中。上循脊里。为经络之海。其浮而外者。循腹右上行。会
于咽喉。别而络唇口。颃颡即在咽喉。此其义也。
灌诸精 甲乙。精作阴。
注少阴之大络 马云。肾经之大络曰大钟。
并少阴之经渗三阴 张云。自少阴以渗及肝脾二经。是为三阴。此其所以下行也。
出跗属下 张云。跗属、足掌属也。渗诸络而温肌肉。动输篇作注诸络以温足胫。上三节与动输篇
大同。简案、马云。出于跗上。属于下之涌泉。误矣。跗属亦见骨度篇。
故别络结（止）厥则寒矣 张云。冲脉为十二经之海。故
能温肌肉。温足胫。皆冲脉之气也。若冲脉之络。因邪而结。则跗上之经。不动而为厥为寒者。亦冲脉之所致也。
以言导之（止）逆顺之行也 张云。何以明者。恐人因厥而疑畏也。故先导以言。次切其脉。其有素
所必动。而今则非者。如冲阳、太溪、太冲等脉。当动不动。乃可知其不动者为逆。动者为顺。而其厥逆微甚。
可以明矣。
（经脉之气运行）应当像失去依托一样自然，而没有僵持不前的情况。马云说：好像有所失却，而坚守难以坚固。张云说：意思是随着应对而化解，没有那种需要强力攻破的坚固阻碍。志云说：指道的幽深遥远难以寻找，“坚”意为确切。杨氏说：“失坚”，就是颜回所说的“钻之弥坚，瞻之在前，忽焉在后”的意思。
检押：张云说：规则、法度。前代杨雄《传》中有“蠢迪检押”，注解说：“检押”如同隐括（矫正竹木弯曲的工具，引申为规范）。动作言语都遵循规范。
平水：马云说：万物的平稳，没有比得上水的，所以称为“平水”。
逆顺的常规：志云说：杨氏说：规矩和方圆，是天地形象的象征。逆顺，是指地气向左迁移，天道向右旋转。不需要耗费人工力量，这是造化的自然规律。
临深决水（止）：这是论述行针的逆顺原则。马云说：如果能遵循法则，就像面临深渊开闸放水，顺着挖掘的地方决口冲泄，水就容易排干；经络也就可以通畅了。为什么呢？正因为人的气有滑利与涩滞之分，血有清浊之别，运行有逆顺之异，都有自然的奥妙。张云说：水有通塞，气有滑涩，血有清浊，运行有逆顺。决水通经，都是顺应其势而加以引导。该通宜通，该塞宜塞，必须顺应适宜之道，这就是掌握了自然规律。简案：“掘”与“窟”通用。《战国策》中“掘门”，注解说：“掘”即“窟”，古字相通。
各有定数吗？马云说：各有针刺的次数（或深浅、留针时间等规范）。
年质壮大：简案：所谓年质壮大。
广肩腋（止）：多增加针刺次数。志云说：肩膀和腋下宽阔，是指向四周广阔。项部是足太阳膀胱经所主，项部肌肉薄而皮肤浓黑的人，是太阳寒水之气旺盛的表现。嘴唇是脾土的外在征候，“临临然”表示土气浓厚盛大。“黑”是水之色，血液黑而浑浊，是肾精水的重浊表现。气涩而行迟，是因为肌肉丰厚而气道阻滞。太过则能给予，不及则贪婪索取。贪于取与的人，得不到中和之道，过与不及是一样的。张云说：“临临”是下垂的样子，指嘴唇厚、体质浊。多增加次数，就是指久留针。
肉廉廉然（止）：并且要快速出针。马云说：“廉”意为薄，“疾”意为速。张云说：嘴唇薄、言语轻率，肌肉消瘦、气少。像这样的人，针刺不宜过深，恐怕损伤气血，所以必须浅刺并迅速出针。志云说：“廉廉”是瘦洁的样子。简案：“廉廉然”指瘦而见骨骼，“廉”意为棱角。
刺常人（止）：不要违背常规的常数。张云说：常人是指不瘦不肥的人。观察其肤色黑白，白色多清，宜按瘦人的方法处理；黑色多浊，宜按肥人的方法处理，从而调整针刺参数。那些形体端正敦厚的人，就是常人的标准，应当按照常数来调节。（针刺深浅的常数出自《经水篇》）
刺壮士真骨（止）：浅刺并快速出针。马本将“监监”写作“坚坚”。张云说：壮士的骨头大多坚硬刚强，所以叫“真骨”，“监监”形容坚固的样子。壮士分为两种类型：如果肌肉坚实但关节松弛、不喜欢活动且沉稳安静的人，必定气涩血浊，这应该深刺久留，同于肥人的刺法数量。如果强劲急躁、容易发作的人，必定气滑血清，这应该浅刺疾去，同于瘦人的刺法数量。志云说：“监监”是卓立而不倚靠的样子。其人重浊，则气涩血浊；其人轻劲，则气滑血清。大概元气本是浑然一体，出生后才有轻重高下之分。简案：“劲”字在马注中也解释为轻的含义，似乎是正确的。
婴儿：志云说：这里说的是婴儿尚未具备天真充盛的状态，其肌肉脆弱、血少气弱。“襁褓乳养曰婴”。简案：刘熙《释名》说：人刚出生叫婴儿，“婴”在胸前，抱之，在胸前乳养，所以叫“婴”。另一种说法：女叫“婴”，男叫“孙”。
血清气浊（止）：经络即可通畅。马云说：“气浊”的“浊”应当作“滑”。注解说：血清气滑的人，快速泻法可以使邪气随即竭尽，就像面临深渊开闸放水，不用费力水就能排干。血浊气涩的人，快速泻法可以使经脉通畅，就像顺着挖掘的地方，仍用力一起挖掘，水就能通畅。这都是指泻法而言，而自然的奥妙寓含其中。张云说：血清气滑的人，就像面临深渊决水，泄之最易，应该从缓治疗。如果快速泻法，必然导致真气全部竭尽。血浊气涩的人，就像顺着挖掘决口冲泄，必须借助人力，只要快速泻法，经络就可以通畅。简案：张云的注解是正确的。
手之三阴（止）：走向腹部：志云说：这里说的是手足阴阳经脉，上下内外逆顺而行，对应地上的经水。三阴三阳的走向，即第二卷《经脉》中的运行，不必详细注释。简案：马、张二人引用《经脉篇》详细解释，现在遵从志义的简略说法。
少阴之脉独下行何也：张云说：足部的三条阴经，都是从足走向腹部，皆自下而上。唯独少阴经脉，好像有向下行的部分，那是冲脉。详情如下文所述。
出于颃颡：张云说：其上行者，输注在大杼穴，属于足太阳膀胱经，所以出于颃颡。志云说：颃颡是鼻内的窍道，上通天气。简案：《五音五味篇》说：冲脉和任脉，都起于胞中，向上沿脊柱内部行走，成为经络之海。其浮行于外表的部分，沿腹右上行，会合于咽喉，分支联络唇口。颃颡就在咽喉部位，这就是其中的道理。
灌诸精：《甲乙经》中，“精”写作“阴”。
并少阴之经渗三阴：张云说：从少阴渗入肝、脾二经，这就构成了三阴。这就是它下行的原因。
出跗属下：张云说：“跗属”是指足掌所属部位。渗注诸络以温暖肌肉，《动输篇》作“注诸络以温足胫”。上三节与《动输篇》大体相同。简案：马云说“出于跗上，属于下之涌泉”，是错误的。“跗属”也见于《骨度篇》。
故别络结（止）：厥冷则寒冷了。张云说：冲脉是十二经之海，所以能温暖肌肉、温暖足胫，这都是冲脉的气的作用。如果冲脉的别络因邪气而结滞，那么足背上的经脉不动，出现厥冷寒冷的症状，也是冲脉所致。
以言导之（止）：逆顺的运行规律。张云说：为什么要这样说明呢？是担心人们因为厥证而产生疑虑畏惧。所以先用言语引导，接着切按脉搏。如果有平时必定跳动而现在不跳动的，比如冲阳、太溪、太冲等脉搏，应当跳动却不跳动，这样就可以知道不跳动的是逆证，跳动的是顺证，而其厥逆的轻重程度也就明确了。
(The flow of meridian Qi) should be natural as if losing its support, without any rigid stagnation. Ma Yun stated: It seems as though there is a loss, yet holding fast is difficult to maintain firmly. Zhang Yun stated: This means resolving according to the response, with no rigid obstruction that requires forceful breaking. Zhi Yun stated: It refers to the Dao being profound and distant, hard to seek; "Jian" (firm) means precise or exact. Yang Shi stated: "Shi Jian" (losing firmness) is the meaning referred to by Yan Hui: "Drilling into it makes it firmer; looking at it, it is in front; suddenly, it is behind."
Jian Ya (Rules/Regulations): Zhang Yun stated: Rules and standards. In the earlier biography of Yang Xiong, the phrase "Chun Di Jian Ya" appears, with annotations stating: "Jian Ya" is like "Yin Kuo" (a tool for straightening bent wood, metaphorically meaning regulation). Movements and speech all follow regulations.
Ping Shui (Level Water): Ma Yun stated: Among all things, nothing is more level than water, hence it is called "Ping Shui."
The Norms of Ni and Shun (Reversal and Smoothness): Zhi Yun stated: Yang Shi said: The square and the circle are the images of Heaven and Earth. Ni and Shun refer to the earth's Qi moving leftward and the Heavenly Dao rotating rightward. Not requiring human effort is the natural operation of creation.
Lin Shen Jue Shui (Deciding Water from a Deep Abyss) [End]: This discusses the principles of Ni and Shun in acupuncture practice. Ma Yun stated: If one can follow the laws, it is like opening a sluice gate at the edge of a deep abyss; following the excavated path to break through, the water drains easily, and the meridians become unobstructed. Why? Precisely because human Qi has distinctions between smooth/sluggish, blood between clear/turbid, and flow between reverse/smooth, all possessing natural subtleties. Zhang Yun stated: Water has blockage or patency; Qi has smoothness or sluggishness; blood has clarity or turbidity; flow has reversal or smoothness. Opening water and unblocking meridians both rely on guiding according to the tendency. What should be unblocked must be unblocked; what should be blocked must be blocked, adhering to appropriateness. This is obtaining the Way of Nature. Commentary: "Jue" and "Ku" are interchangeable. In *Zhan Guo Ce*, "Jue Men" is annotated as "Jue" meaning "Ku," indicating ancient character interchangeability.
Does each have specific numbers? Ma Yun stated: Each has specific numbers regarding needle insertion (depth, retention time, etc.).
Nian Zhi Zhuang Da (Age and Constitution Strong and Large): Commentary: Referring to those who are strong and robust in age and constitution.
Guang Jian Ye (Broad Shoulders and Axillae) [End]: Increase the number (of insertions/retention). Zhi Yun stated: Broad shoulders and axillae mean extending widely to the four sides. The neck is governed by the Foot Taiyang Bladder Meridian. Those with thin neck muscles but thick, dark skin possess abundant Foot Taiyang Water-Qi. The lips are the external manifestation of Spleen Earth. "Lin Lin Ran" indicates thick and abundant Earth-Qi. Black is the color of Water; black and turbid blood indicates heavy and turbent Kidney Essence-Water. Sluggish Qi and slow movement result from thick muscles obstructing the Qi pathways. Excess allows giving; deficiency leads to greedily taking. One who is greedy in taking and giving fails to achieve the Mean, where excess is equivalent to deficiency. Zhang Yun stated: "Lin Lin" describes a drooping appearance, referring to thick lips and turbid constitution. Increasing the number refers to long retention of the needle.
Rou Lian Lian Ran (Thin Muscles) [End]: And remove the needle quickly. Ma Yun stated: "Lian" means thin; "Ji" means fast. Zhang Yun stated: Thin lips and light speech indicate emaciated muscles and deficient Qi. For such individuals, deep needling is inappropriate due to the risk of depleting Qi and Blood; thus, shallow insertion and quick removal are required. Zhi Yun stated: "Lian Lian" describes a lean and clean appearance. Commentary: "Lian Lian Ran" means lean enough to reveal bones; "Lian" means edge or ridge.
Ci Chang Ren (Needling Ordinary People) [End]: Do not deviate from the constant numbers. Zhang Yun stated: Ordinary people are neither thin nor fat. Observing their complexion: white complexions tend toward clarity and should be treated like thin individuals; dark complexions tend toward turbidity and should be treated like fat individuals, adjusting the parameters accordingly. Those with upright and solid constitutions represent the standard of ordinary people and should be regulated by constant numbers. (The constant numbers for needle depth are found in the *Jing Shui* chapter.)
Ci Zhuang Shi Zhen Gu (Needling Strong Men with True Bones) [End]: Shallow insertion and quick removal. The Ma edition writes "Jian Jian" instead of "Jian Jian." Zhang Yun stated: The bones of strong men are mostly hard and rigid, hence called "Zhen Gu"; "Jian Jian" describes a firm appearance. There are two types of strong men: If muscle is firm but joints are lax, disliking movement and remaining calm and heavy, Qi is likely sluggish and blood turbid. This requires deep insertion and long retention, similar to the method for fat individuals. If they are vigorous, urgent, and prone to emotional outbursts, Qi is likely smooth and blood clear. This requires shallow insertion and quick removal, similar to the method for thin individuals. Zhi Yun stated: "Jian Jian" means standing upright without leaning. Heavy and turbid individuals have sluggish Qi and turbid blood; light and vigorous individuals have smooth Qi and clear blood. Originally, Yuan Zhen (Primal Qi) is undifferentiated, but after birth, distinctions of weight and height arise. Commentary: Ma also interprets "Jin" (vigorous) as having the meaning of "Qing" (light), which seems plausible.
Ying Er (Infants): Zhi Yun stated: This refers to infants whose Tian Zhen (Heavenly Truth/Vitality) is not yet fully developed; their muscles are fragile, blood is scant, and Qi is weak. "Ying" refers to being nursed in swaddling clothes. Commentary: Liu Xi's *Shi Ming* states: Humans at birth are called "Ying Er." "Ying" is on the chest; when held and nursed at the chest, it is called "Ying." Another view: Females are called "Ying," males are called "Sun."
Xue Qing Qi Zhuo (Clear Blood, Turbid Qi) [End]: The meridians can then be unblocked. Ma Yun stated: The "Zhuo" (turbid) in "Qi Zhuo" should be read as "Hua" (smooth). Annotation: For those with clear blood and smooth Qi, rapid draining will exhaust pathogenic Qi immediately, just like opening a sluice at a deep abyss where water drains without effort. For those with turbid blood and sluggish Qi, rapid draining will unblock the meridians, just like continuing to dig forcefully along an excavated path to clear water. These statements refer specifically to draining methods, wherein the subtlety of nature is embedded. Zhang Yun stated: For those with clear blood and smooth Qi, it is like draining water from a deep abyss; drainage is easiest, so treatment should be gradual. Rapid draining would exhaust true Qi. For those with turbid blood and sluggish Qi, it is like forcing water through an excavation; human effort is necessary, but rapid draining will unblock the meridians. Commentary: Zhang's annotation is correct.
Shou San Yin (Three Yin Meridians of the Hand) [End]: Flow towards the Abdomen: Zhi Yun stated: This discusses the flow of Yin and Yang meridians of the hands and feet, moving up/down and inside/outside in reverse or smooth patterns, corresponding to the rivers of the earth. The flow of the Three Yin and Three Yang meridians is detailed in Volume 2 (*Jing Mai*), so no further detailed annotation is needed. Commentary: Ma and Zhang cite the *Jing Mai* chapter for detailed explanation; we follow Zhi's concise interpretation here.
Why does the Shao Yin Meridian alone flow downward? Zhang Yun stated: The three Yin meridians of the foot all flow from the foot to the abdomen, ascending from below. Only the Shao Yin meridian appears to have a downward component, which is actually the Chong Mai (Penetrating Vessel). Details are provided in the following text.
Emerging from Hang Sang: Zhang Yun stated: The ascending part transports to the Dashu point, belonging to the Foot Taiyang Bladder Meridian, hence emerging from Hang Sang. Zhi Yun stated: Hang Sang is the internal nasal aperture, connecting upward to Heaven's Qi. Commentary: The *Wu Yin Wu Wei* chapter states: The Chong Mai and Ren Mai both originate in the Bao Zhong (Uterus/Pelvic Center), ascend along the spine interior, becoming the Sea of Meridians. Their superficial branches ascend along the upper abdomen, converge at the throat, and branch to connect with the lips and mouth. Hang Sang is located at the throat; this explains the rationale.
Irrigating the Essences: The *Jia Yi Jing* writes "Yin" instead of "Jing."
Injecting into the Great Luo of Shao Yin: Ma Yun stated: The Great Luo of the Kidney Meridian is named Dazhong.
Merging with the Shao Yin Meridian to seep into the Three Yin: Zhang Yun stated: From Shao Yin, it seeps into the Liver and Spleen meridians, forming the Three Yin. This is why it flows downward.
Exiting at Fu Shu Descending: Zhang Yun stated: "Fu Shu" refers to the sole of the foot. It seeps into various collaterals to warm the muscles. The *Dong Shu* chapter phrases this as "Injecting into collaterals to warm the lower legs." The preceding three sections are largely identical to the *Dong Shu* chapter. Commentary: Ma Yun's statement "Exits at Fu Shang, connects to Yongquan below" is incorrect. "Fu Shu" also appears in the *Gu Du* chapter.
Thus, if the Collateral is Knotted (End): Jue (Coldness) occurs. Zhang Yun stated: The Chong Mai is the Sea of the Twelve Meridians, thus capable of warming muscles and lower legs via its Qi. If the collateral of the Chong Mai becomes knotted due to pathogens, the meridians on the dorsum of the foot will cease to move, resulting in Jue and coldness, caused by the Chong Mai.
Guiding with Words (End): The conduct of Ni and Shun. Zhang Yun stated: Why explain this? To prevent people from fearing Jue conditions. Therefore, first guide with words, then palpate the pulse. If a pulse that normally beats does not beat now—such as the Chongyang, Taixi, or Taichong pulses—one can identify non-beating as Ni (Reverse) and beating as Shun (Smooth), thereby clarifying the severity of the Jue condition.