（灵枢根结篇）
岐伯曰∶天地相感，寒暖相移，阴阳之道，孰少孰多？阴道偶，阳道奇。（天地阴阳之道，有相感则有相移，有相移
则有相胜，而孰多孰少，斯不齐矣。欲求其道，则阴阳有奇偶之分。奇者数之单，如一三五七九是也。偶者数之拆，如
二四六八十是也。奇得其清，偶得其浊，所以成阴阳之象数。）发于春夏，阴气少，阳气多，阴阳不调，何补何泻？发于
秋冬，阳气少，阴气多，阴气盛而阳气衰，故茎叶枯槁，湿雨下归，阴阳相移，何泻何补？（四时之气，阴阳各有盛衰，
人气随之，故治法当分补泻。）奇邪离经，不可胜数，不知根结，五脏六腑，折关败枢，开阖而走，阴阳大失，不可复取。
（奇邪，弗常之邪也。离经，流传无定也。下者为根。上者为结。疾之中人，不可胜数，而治之者，当审根结之本末，
察脏腑之阴阳，明开阖枢之浅深出入，斯得其要，否则败折其关枢，走失其阴阳，不可复取矣。）九针之玄，要在终始，
故能知终始，一言而毕，不知终始，针道咸绝。（终始，本末也，即下文根结开阖之义。又本经有终始篇，所载者皆针道，
故不知终始，针道咸绝。见针刺类诸章。）太阳根于至阴，结于命门，命门者目也。（足太阳下者根于至阴穴，上者结于
睛明穴，故曰命门者目也。王氏曰∶命门者，藏精光照之所，则两目也。）阳明根于厉兑，结于颡大，颡大者钳耳也。足
阳明下者根于厉兑，上者结于承泣。今曰颡大者，意谓项颡之上，大迎穴也。大迎在颊下两耳之旁，故曰钳耳。钳音钤。）
少阳根于窍阴，结于窗笼，窗笼者耳中也。（足少阳下者根于窍阴，上者结于窗笼。耳中者，乃手太阳听宫穴也，为手足
少阳手太阳之会，故足少阳结于此。）太阳为开，阳明为阖，少阳为枢。（开阖枢义见前章。所谓开阖枢者，不过欲明内
外而分其辨治之法也。）故开折则肉节渎而暴病起矣，故暴病者取之太阳，视有余不足，渎者皮肉宛 而弱也。（折，损
伤也。下同。开属太阳，为阳中之表，故气在肌肉为肉节渎也。表主在外，邪易入之，故多新暴病也。凡治开折之为病
者，当取太阳之经，因其虚实而补泻之。所谓渎者，其皮肉宛 而弱，即消瘦干枯之谓。）阖折则气无所止息而痿疾起矣，
故痿疾者取之阳明，视有余不足，无所止息者，真气稽留，邪气居之也。（阖属阳明，为阳中之里，其气在内，故阖折则
气无所止息也。阳明主润宗筋，束骨而利机关，故为痿疾。凡治阖折之为病者，当取阳明之虚实而补泻之。真气稽留，
谓胃气不行也，故邪居之，则气上逆而痿生于下矣。）枢折即骨繇而不安于地，故骨繇者取之少阳，视有余不足，骨繇者
节缓而不收也，所谓骨繇者摇故也，当穷其本也。（枢属少阳，为三阳之半表半里，故其气在筋骨间。骨繇者，骨节纵缓
不收，摇动不安于地也。凡治枢折之为病者，当取少阳经之虚实而补泻之。穷其本者，穷此三阳所在之本，或开或阖或
枢以治之也。繇，摇同。）太阴根于隐白，结于太仓。足太阳下者根于隐白，上者结于太仓。太仓即中脘，任脉穴也。）
少阴根于涌泉，结于廉泉。（足少阴下者根于涌泉，上者结于廉泉任脉穴也。）厥阴根于大敦，结于玉英，络于膻中。（足
厥阴下者根于大敦，上者结于玉英。玉英即玉堂，任脉穴也。）太阴为开，厥阴为阖，少阴为枢。（此三阴开阖之义，详
如前章。）故开折则仓廪无所输膈洞，膈洞者取之太阴，视有余不足，故开折者气不足而生病也。（开属太阴，主于脾也。
输，营运也。膈，膈塞也。洞，如邪气脏腑病形篇曰∶洞者，食不化，下嗌还出也。脾伤则营运失职而为是病，故当取
之太阴，视其有余不足以治之。然脾虽阴经，而开折者，则亦阴中之阳气不足而生病也。）阖折即气绝而喜悲，悲者取之
厥阴，视有余不足。（阖属厥阴，主于肝也。肝伤即气绝于里，而肺气乘之，则为悲。故阖折者当取足厥阴，视其有余不
足而治之。）枢折则脉有所结而不通，不通者取之少阴，视有余不足，有结者皆取之不足。（枢属少阴，主于肾也。肾伤
则脉有所结，而下焦有所不通。故枢折者当取足少阴，视其有余不足而治之。然脉有结者，皆不足之所致。）
足太阳根于至阴，溜于京骨，注于昆仑，入于天柱、飞扬也。（此下言手足三阳之盛络，凡治病者所当取也。足太阳
之至阴，井也。京骨，原也。昆仑，经也。天柱在头，飞扬在足，皆本经之当取者。后仿此。溜，良救切。）足少阳根于
窍阴，溜于丘墟，注于阳辅，入于天容、光明也。（足少阳之窍阴，井也。丘墟，原也。阳辅，经也。天容乃手太阳经穴，
此在头者当为天冲，在足者为光明也。）足阳明根于厉兑，溜于冲阳，注于下陵，入于人迎、丰隆也。（足阳明之厉兑，
井也。冲阳，原也。下陵当作解溪，经也。人迎在头，丰隆在足。）手太阳根于少泽，溜于阳谷，注入小海，入于天窗、
支正也。（手太阳之少泽，井也。阳谷，经也。小海，合也。天窗在头，支正在手。）手少阳根于关冲，溜于阳池，注于
支沟，入于天牖、外关也。（手少阳之关冲，井也。阳池，原也。支沟，经也。天牖在颈，外关在手。）手阳明根于商阳，
溜于合谷，注于阳 ，入于扶突、偏历也。（手阳明之商阳，井也。合谷，原也。阳溪，经也。扶突在颈，偏历在手。）
此所谓十二经者，盛络皆当取之。（此六阳盛络之当取也。所谓十二经者，以手足左右共言之。）
（《灵枢·根结篇》）
岐伯说：天地相互感应，寒暖交替转移，阴阳的规律，哪一方多哪一方少呢？阴数属偶，阳数属奇。（天地的阴阳之道，有相互感应就有相互推移，有相互推移就有相互胜复，至于谁多谁少，是不固定的。要探究其道理，则阴阳有奇数和偶数的区分。奇数是单数，如一、三、五、七、九就是。偶数是双数，如二、四、六、八、十就是。奇数获得清气，偶数获得浊气，所以形成了阴阳的形象和数理。）
在春夏季节，阴气少，阳气多，阴阳不调和，应该补什么泻什么？在秋冬季节，阳气少，阴气多，阴气盛而阳气衰，所以草木茎叶枯槁，雨水下降回归大地，阴阳相互推移，应该泻什么补什么？（四季的气候，阴阳各有盛衰，人的气息随之变化，所以治疗方法应当区分补法与泻法。）
奇邪（异常之邪气）离开经脉，数量多得数不清，如果不了解根结理论，五脏六腑就会折损关隘、败坏枢纽，开阖功能失常而精气外泄，阴阳严重失调，就无法再救治了。（奇邪，是不常规的邪气。离经，是指邪气流传没有定所。下部为根，上部为结。疾病侵袭人体，不可胜数，但治疗者，应当审察根结的本末，观察脏腑的阴阳，明确开阖枢的浅深出入，这样才能抓住要领，否则就会败折其关枢，走失其阴阳，无法再救治了。）
九针的精妙之处，关键在于“终始”，所以如果能懂得终始，一句话就能讲完；如果不懂终始，针刺的道理就全部断绝了。（终始，指本末，即下文根结开阖的含义。另外本篇另有《终始》篇，所载内容都是针刺之道，所以不懂终始，针刺之道就断绝了。参见针刺类各章。）
足太阳膀胱经根于至阴穴，结于命门，命门就是眼睛。（足太阳膀胱经在下部的根在至阴穴，在上部的结在睛明穴，所以说命门是眼睛。王冰说：命门，是藏精并散发光芒的地方，也就是两目。）
足阳明胃经根于厉兑穴，结于颡大，颡大指的是夹耳的部分。足阳明胃经在下部的根在厉兑穴，在上部的结在承泣穴。现在说颡大，意思是项部颡上，即大迎穴。大迎穴位于脸颊下方、两耳旁边，所以说它像钳子夹住耳朵一样。（钳音同钤。）
足少阳胆经根于窍阴穴，结于窗笼，窗笼指的是耳中。（足少阳胆经在下部的根在窍阴穴，在上部的结在窗笼。耳中，即手太阳小肠经的听宫穴，是手足少阳经和手太阳经的交会穴，所以足少阳胆经结于此穴。）
太阳经主“开”，阳明经主“阖”，少阳经主“枢”。（开、阖、枢的含义见前章。所谓开、阖、枢，不过是为了阐明内外区别，从而划分辨证施治的方法。）
所以，如果“开”的功能折损，就会导致肉节疏浚而突发疾病，因此突发疾病应取太阳经治疗，视其有余或不足进行补泻。所谓“渎”，是指皮肉消瘦干枯且虚弱。（折，是损伤的意思，下同。开属于太阳，是阳中之表，所以气在肌肉间表现为肉节疏浚。表主在外，邪气容易侵入，所以多有新发的暴病。凡是治疗因“开折”引起的疾病，应当取太阳经，根据其虚实进行补泻。所谓的“渎”，就是皮肉消瘦干枯且虚弱。）
如果“阖”的功能折损，就会导致气无所止息而产生痿证，因此痿证应取阳明经治疗，视其有余或不足进行治疗。所谓“无所止息”，是指真气滞留，邪气占据。（阖属于阳明，是阳中之里，其气在内，所以阖折则气无所止息。阳明主润宗筋，束骨而利关节，所以产生痿证。凡是治疗因“阖折”引起的疾病，应当根据阳明的虚实进行补泻。真气滞留，是指胃气不行，所以邪气占据，导致气上逆而痿生于下。）
如果“枢”的功能折损，就会导致骨节摇动而不能安稳站立，因此骨节摇动不安应取少阳经治疗，视其有余或不足进行治疗。所谓“骨繇”，是指关节松弛而不能收敛。所谓“骨繇”就是摇动的意思，应当穷究其根本。（枢属于少阳，是三阳经的半表半里，所以其气在筋骨之间。骨繇，是指骨节纵缓不收，摇动不安于地。凡是治疗因“枢折”引起的疾病，应当根据少阳经的虚实进行补泻。穷究其根本，是穷究这三阳经所在的本源，或按开、或按阖、或按枢来治疗。繇，通摇。）
足太阴脾经根于隐白穴，结于太仓。足太阴脾经在下部的根在隐白穴，在上部的结在太仓。太仓即中脘穴，属于任脉。（注：原文此处误写为足太阳，据理应为足太阴。）
足少阴肾经根于涌泉穴，结于廉泉穴。（足少阴肾经在下部的根在涌泉穴，在上部的结在廉泉穴，廉泉属任脉穴。）
足厥阴肝经根于大敦穴，结于玉英穴，络于膻中穴。（足厥阴肝经在下部的根在大敦穴，在上部的结在玉英穴。玉英即玉堂穴，属任脉穴。）
太阴经主“开”，厥阴经主“阖”，少阴经主“枢”。（这三阴经的开、阖含义，详细如前章所述。）
所以，如果“开”的功能折损，就会导致仓廪（脾胃）无法正常输布，出现膈塞洞泄的症状。膈洞症应取太阴经治疗，视其有余或不足进行治疗。因为“开折”是由于气不足而生病。（开属于太阴，主要主管脾脏。输，指营运。膈，指膈塞。洞，如《邪气脏腑病形篇》所说：洞，是指食物不消化，咽下后又吐出来。脾受伤则营运失职而产生这种病，所以应当取太阴经，视其有余不足来治疗。然而脾虽然是阴经，但如果是“开折”，也是阴中之阳气不足而生病。）
如果“阖”的功能折损，就会导致气绝而喜欢悲伤，悲伤症应取厥阴经治疗，视其有余或不足进行治疗。（阖属于厥阴，主要主管肝脏。肝受伤则气绝于内，肺气乘虚而入，就会产生悲伤的情绪。所以阖折者应当取足厥阴经，视其有余不足来治疗。）
如果“枢”的功能折损，就会导致血脉有所结滞而不通畅，不通畅应取少阴经治疗，视其有余或不足进行治疗，凡是有结滞的都取用补法以治其不足。（枢属于少阴，主要主管肾脏。肾受伤则血脉有所结滞，而下焦有所不通。所以枢折者应当取足少阴经，视其有余不足来治疗。然而脉有结滞，都是由不足所引起的。）
足太阳膀胱经根于至阴穴，流经京骨穴，注入昆仑穴，进入天柱穴、飞扬穴。（以下讲述手足三阳经的盛络，凡是治病时应当选取的穴位。足太阳膀胱经的至阴穴是井穴。京骨穴是原穴。昆仑穴是经穴。天柱穴在头部，飞扬穴在足部，都是本经应当选取的穴位。后文仿照此例。溜，读音同良救切。）
足少阳胆经根于窍阴穴，流经丘墟穴，注入阳辅穴，进入天容穴、光明穴。（足少阳胆经的窍阴穴是井穴。丘墟穴是原穴。阳辅穴是经穴。天容穴是手太阳经穴，这里在头部的应当是天冲穴，在足部的是光明穴。）
足阳明胃经根于厉兑穴，流经冲阳穴，注入下陵穴，进入人迎穴、丰隆穴。（足阳明胃经的厉兑穴是井穴。冲阳穴是原穴。下陵当作解溪穴，是经穴。人迎穴在头部，丰隆穴在足部。）
手太阳小肠经根于少泽穴，流经阳谷穴，注入小海穴，进入天窗穴、支正穴。（手太阳小肠经的少泽穴是井穴。阳谷穴是经穴。小海穴是合穴。天窗穴在头部，支正穴在手部。）
手少阳三焦经根于关冲穴，流经阳池穴，注入支沟穴，进入天牖穴、外关穴。（手少阳三焦经的关冲穴是井穴。阳池穴是原穴。支沟穴是经穴。天牖穴在颈部，外关穴在手部。）
手阳明大肠经根于商阳穴，流经合谷穴，注入阳溪穴，进入扶突穴、偏历穴。（手阳明大肠经的商阳穴是井穴。合谷穴是原穴。阳溪穴是经穴。扶突穴在颈部，偏历穴在手部。）
(Ling Shu: Gen Jie Chapter)
Qibo said: Heaven and Earth interact with each other, cold and warmth shift alternately. Regarding the principles of Yin and Yang, which is more abundant and which is less? The numbers of Yin are even (Ou), and the numbers of Yang are odd (Qi). (The principles of Yin and Yang in Heaven and Earth involve mutual interaction leading to mutual shifting, and mutual shifting leading to mutual overcoming. Thus, their abundance or scarcity varies. To understand their principle, one must recognize that Yin and Yang have distinctions between odd and even numbers. Odd numbers refer to single digits, such as 1, 3, 5, 7, 9. Even numbers refer to paired digits, such as 2, 4, 6, 8, 10. Odd numbers acquire clear Qi, while even numbers acquire turbid Qi, thereby forming the imagery and numerical patterns of Yin and Yang.)
In spring and summer, Yin Qi is scarce, and Yang Qi is abundant. When Yin and Yang are not harmonious, what should be tonified and what should be sedated? In autumn and winter, Yang Qi is scarce, and Yin Qi is abundant. Yin Qi is flourishing while Yang Qi is declining, causing stems and leaves to wither. Rain falls and returns to the earth. As Yin and Yang shift, what should be sedated and what should be tonified? (The Qi of the four seasons sees fluctuations in Yin and Yang. Human Qi follows these changes; therefore, treatment methods must distinguish between tonification and sedation.)
Exotic pathogens (Qi Xie) deviating from the meridians are countless. If one does not understand the concepts of Root (Gen) and Knot (Jie), the Five Zang and Six Fu organs will suffer damage to their gates and pivots. The mechanisms of Opening (Kai), Closing (He), and Pivot (Shu) will fail, leading to the leakage of Yin and Yang. Such severe imbalance cannot be restored. (Exotic pathogens are irregular pathogenic factors. Deviating from meridians means their transmission is unpredictable. The lower part is the Root, and the upper part is the Knot. Diseases attacking the human body are numerous. However, practitioners must examine the origins and endings of Roots and Knots, observe the Yin and Yang of the Zang and Fu organs, and clarify the depth and entry/exit of Kai, He, and Shu. Only then can one grasp the essence. Otherwise, the gates and pivots will be damaged, Yin and Yang lost, and recovery impossible.)
The profound mystery of the Nine Needles lies in "Zhong Shi" (Beginning and End). Therefore, if one understands Zhong Shi, it can be summarized in a single statement. If one does not understand Zhong Shi, the Dao of needling is completely severed. (Zhong Shi refers to origin and conclusion, i.e., the meanings of Gen, Jie, Kai, He, and Shu mentioned below. Additionally, this classic has a chapter titled "Zhong Shi," which describes needling techniques. Thus, without understanding Zhong Shi, the Dao of needling is cut off. See chapters on needling categories.)
Foot Taiyang Bladder Meridian originates at Zhiyin (BL67) and knots at Mingmen. Mingmen refers to the eyes. (The lower part of Foot Taiyang originates at Zhiyin point, and the upper part knots at Jingming (BL1). Hence, Mingmen is called the eyes. Wang Bing stated: Mingmen is where essence is stored and light shines forth, referring to the two eyes.)
Foot Yangming Stomach Meridian originates at Lidui (ST45) and knots at Sangda. Sangda refers to the area clamping the ears. The lower part of Foot Yangming originates at Lidui, and the upper part knots at Chengqi (ST1). The term Sangda here implies the area above the neck and palate, specifically Daying (ST5). Daying is located beside the cheeks and below the ears, hence described as "clamping the ears." (Clamp sounds like Qian.)
Foot Shaoyang Gallbladder Meridian originates at Qiaoyin (GB46) and knots at Chuanglong. Chuanglong refers to the center of the ear. (The lower part of Foot Shaoyang originates at Qiaoyin, and the upper part knots at Chuanglong. The center of the ear refers to Tinggong (SI19) of the Hand Taiyang Small Intestine Meridian, which is an intersection of Hand and Foot Shaoyang and Hand Taiyang meridians. Thus, Foot Shaoyang knots here.)
Taiyang governs "Opening" (Kai), Yangming governs "Closing" (He), and Shaoyang governs the "Pivot" (Shu). (The meanings of Kai, He, and Shu are explained in previous chapters. These terms serve to clarify internal and external distinctions for differential diagnosis and treatment.)
Therefore, if the "Opening" function is impaired, muscle joints become loose, leading to sudden illnesses. Sudden illnesses should be treated by selecting the Taiyang meridian, assessing excess or deficiency for sedation or tonification. "Loose" (Du) refers to emaciated, dry, and weak skin and flesh. (Impairment means damage. Opening belongs to Taiyang, representing the exterior of Yang. Thus, Qi manifests in muscles as loose joints. The exterior is susceptible to pathogens, resulting in acute diseases. For diseases caused by "Opening impairment," one should select the Taiyang meridian and treat based on excess or deficiency. "Loose" signifies emaciation and weakness.)
If the "Closing" function is impaired, Qi loses its resting place, leading to flaccidity syndromes (Wei Ji). Flaccidity syndromes should be treated by selecting the Yangming meridian, assessing excess or deficiency. "Losing its resting place" indicates stagnation of True Qi and occupation by pathogenic factors. (Closing belongs to Yangming, representing the interior of Yang. Its Qi is internal. Impairment leads to Qi lacking a resting place. Yangming moistens Zongjin (major sinews), binds bones, and facilitates joint movement, thus governing flaccidity. For diseases caused by "Closing impairment," one should treat Yangming based on excess or deficiency. Stagnation of True Qi refers to non-functioning Stomach Qi. Pathogens occupy this space, causing Qi to rebel upward and flaccidity to arise downward.)
If the "Pivot" function is impaired, bones become unstable and unable to support the body firmly. Bone instability should be treated by selecting the Shaoyang meridian, assessing excess or deficiency. "Bone instability" (Gu Yao) refers to relaxed joints that fail to contract. "Yao" means shaking. One must investigate the root cause. (Pivot belongs to Shaoyang, representing the half-exterior/half-interior of the Three Yang meridians. Its Qi resides between bones and sinews. Gu Yao refers to laxity and lack of contraction in bone joints, causing unsteadiness. For diseases caused by "Pivot impairment," one should treat the Shaoyang meridian based on excess or deficiency. Investigating the root means determining the source of these Three Yang meridians—whether treating via Opening, Closing, or Pivot.)
Foot Taiyin Spleen Meridian originates at Yinbai (SP1) and knots at Taicang. (Note: Original text mistakenly says Foot Taiyang; context implies Foot Taiyin. The lower part originates at Yinbai, and the upper part knots at Taicang. Taicang is Zhongwan (CV12), a Ren Mai point.)
Foot Shaoyin Kidney Meridian originates at Yongquan (KI1) and knots at Lianquan (CV23). (The lower part originates at Yongquan, and the upper part knots at Lianquan, a Ren Mai point.)
Foot Jueyin Liver Meridian originates at Dazhun (LR1), knots at Yuying, and connects to Danzhong. (The lower part originates at Dazhun, and the upper part knots at Yuying. Yuying is Yutang (CV19), a Ren Mai point.)
Taiyin governs "Opening," Jueyin governs "Closing," and Shaoyin governs the "Pivot." (The meanings of Kai, He, and Shu for the Three Yin meridians are detailed in previous chapters.)
Therefore, if the "Opening" function is impaired, the granary (Spleen/Stomach) fails to transport, leading to diaphragmatic obstruction and洞泄 (Dong Xie - severe diarrhea). Diaphragmatic obstruction should be treated by selecting the Taiyin meridian, assessing excess or deficiency. "Opening impairment" results from Qi deficiency causing disease. (Opening belongs to Taiyin, primarily governing the Spleen. Transport refers to circulation. Obstruction refers to blockage. Dong refers to food not digesting and regurgitating after swallowing. Spleen injury leads to failed transport. Although Spleen is a Yin meridian, "Opening impairment" indicates insufficiency of Yang Qi within Yin.)
If the "Closing" function is impaired, Qi severs, leading to sorrowfulness. Sorrowfulness should be treated by selecting the Jueyin meridian, assessing excess or deficiency. (Closing belongs to Jueyin, primarily governing the Liver. Liver injury causes Qi to sever internally, allowing Lung Qi to invade, resulting in sorrow. Thus, for "Closing impairment," select Foot Jueyin and treat based on excess or deficiency.)
If the "Pivot" function is impaired, vessels become knotted and obstructed. Obstruction should be treated by selecting the Shaoyin meridian, assessing excess or deficiency. All cases of knotting should be treated by tonifying deficiency. (Pivot belongs to Shaoyin, primarily governing the Kidney. Kidney injury causes vessel knotting and lower Jiao obstruction. Thus, for "Pivot impairment," select Foot Shaoyin and treat based on excess or deficiency. Vessel knotting is caused by deficiency.)
Foot Taiyang Bladder Meridian originates at Zhiyin, flows through Jinggu (BL64), pours into Kunlun (BL60), and enters Tianzhu (BL10) and Feiyang (BL58). (The following describes the flourishing collaterals of the Hand and Foot Three Yang meridians, which should be selected for treatment. Zhiyin is the Jing-Well point. Jinggu is the Yuan-Source point. Kunlun is the Jing-River point. Tianzhu is in the head, Feiyang is in the foot; both are points on this meridian to be selected. Subsequent descriptions follow this pattern. Liu [flows] is pronounced Liangjiu.)
Foot Shaoyang Gallbladder Meridian originates at Qiaoyin, flows through Qiuxu (GB40), pours into Yangfu (GB38), and enters Tianrong (SI17) and Guangming (GB37). (Qiaoyin is the Jing-Well point. Qiuxu is the Yuan-Source point. Yangfu is the Jing-River point. Tianrong is a Hand Taiyang point; here, the head point should be Tianchong, and the foot point is Guangming.)
Foot Yangming Stomach Meridian originates at Lidui, flows through Chongyang (ST42), pours into Xiaoling (interpreted as Jiexi ST41), and enters Yinggang (ST9) and Fenglong (ST40). (Lidui is the Jing-Well point. Chongyang is the Yuan-Source point. Xiaoling should be Jiexi, the Jing-River point. Yinggang is in the head, Fenglong is in the foot.)
Hand Taiyang Small Intestine Meridian originates at Shaoze (SI1), flows through Yanggu (SI7), pours into Xiaohai (SI8), and enters Tianchuang (SI16) and Zhengzheng (SI7). (Shaoze is the Jing-Well point. Yanggu is the Jing-River point. Xiaohai is the He-Sea point. Tianchuang is in the head, Zhengzheng is on the hand.)
Hand Shaoyang Sanjiao Meridian originates at Guanchong (SJ1), flows through Yangchi (SJ4), pours into Zhigou (SJ6), and enters Tianyou (SJ16) and Waiguan (SJ5). (Guanchong is the Jing-Well point. Yangchi is the Yuan-Source point. Zhigou is the Jing-River point. Tianyou is in the neck, Waiguan is on the hand.)
Hand Yangming Large Intestine Meridian originates at Shangyang (LI1), flows through Hegu (LI4), pours into Yangxi (LI5), and enters Futu (LI18) and Pianli (LI6). (Shangyang is the Jing-Well point. Hegu is the Yuan-Source point. Yangxi is the Jing-River point. Futu is in the neck, Pianli is on the hand.)
These are the Twelve Meridians. Their flourishing collaterals should all be selected. (This refers to the selection of flourishing collaterals of the Six Yang meridians. The term "Twelve Meridians" encompasses both hands and feet on left and right sides.)