（素问皮部论 全）
黄帝问曰∶余闻皮有分部，脉有经纪，筋有结络，骨有度量，其所生病各异。别其分部，左右上下，阴阳所在，病
之始终，愿闻其道。（皮有分部，言人身皮肤之外，上下前后，各有其位，而经络筋骨，亦各有其次，如经脉、经筋、骨
度、脉度、骨空等篇，皆详明其道。而凡生病者，亦各因其部而证有异也。）岐伯对曰∶欲知皮部以经脉为纪者，诸经皆
然。（皮之有部，纪以经脉，故当因经以察部也。）阳明之阳，名曰害蜚，（害，损也。蜚，古飞字。阳明之阳，释阳明之
义也。下准此。害蜚者，当与后心主之阴名曰害肩者，相对参看。按至真要等论曰∶阳明何谓也？曰两阳合明也。厥阴
何也？曰两阴交尽也。盖三阳之阳，惟阳明为盛，故曰合明。三阴之阴，惟厥阴为盛，故曰交尽。此云蜚者，飞扬也，
言阳盛而浮也。凡盛极者必损，故阳之盛也在阳明，阳之损也亦在阳明，是以阳明之阳，名曰害蜚。如阴阳别论曰∶所
谓阴者，真脏也，见则为败，败必死也。所谓阳者，胃脘之阳也。又如平人气象论曰∶人无胃气曰逆，逆者死。脉无胃
气亦死。总以阳衰为言，是即害蜚之类。）上下同法，视其部中有浮络者，皆阳明之络也，（上者，言手大肠经也。下者，
言足胃经也。二经皆属阳明，故视察之法相同。凡其上下部中，有浮络之见者，皆阳明之络也。）其色多青则痛，多黑则
痹，黄赤则热，多白则寒，五色皆见则寒热也，络盛则入客于经，阳主外，阴主内。（此因阳明浮络之色，而察阳明经病
之异也。凡病之始生，必自浅而后深，故络脉之邪盛，而后入于经脉。络为阳，故主外。经为阴，故主内。如寿夭刚柔
篇曰∶内有阴阳，外亦有阴阳。在内者，五脏为阴，六腑为阳；在外者，筋骨为阴，皮肤为阳也。凡后六经之上下，五
色之为病，其阴阳内外皆同此。）
少阳之阳，名曰枢持，（枢，枢机也。持，主持也。少阳居三阳表里之间，如枢之运，而持其出入之机，故曰枢持。）
上下同法，视其部中有浮络者，皆少阳之络也，络盛则入客于经，故在阳者主内，在阴者主出，以渗于内，诸经皆然。（上
者，手少阳三焦经也。下者，足少阳胆经也。凡二经部中有浮络之见于外者，皆少阳之络也。其五色为病，皆与阳明者
同。然邪必由络入经，故其有阳者主内，言自阳分而入于内也。在阴者主出以渗于内，言出于经而渗于脏也。此邪气之
序，诸经之皆然者。按∶出字义，非外出之谓。说文曰∶出，进也，象草木益滋，上出达也。观下文少阴经云∶其出者，
从阴内注于骨。与此出字相同。）
太阳之阳，名曰关枢，（关，卫固也。少阳为三阳之枢，展布阳气于中；太阳则卫固其气而约束于外，故曰关枢。阴
阳离合论曰∶太阳为开。辞异而义同也。）上下同法，视其部中有浮络者，皆太阳之络也，络盛则入客于经。（上者，手
太阳小肠经。下者，足太阳膀胱经。二经色病皆如前。）
少阴之阴，名曰枢儒，（儒，说文∶柔也。王氏曰∶顺也。少阴为三阴开阖之枢，而阴气柔顺，故名曰枢儒。）上下
同法，视其部中有浮络者，皆少阴之络也，络盛则入客于经，其入经也，从阳部注于经，其出者，从阴内注于骨。（上者，
手少阴心经。下者，足少阴肾经。二经色病俱如前。其入也从阳部注于经，即自络入经之谓。其出者从阴内注于骨，谓
出于经而入于骨，即前少阳经云在阴者主出以渗于内之义。）
心主之阴，名曰害肩，（心主之阴，手厥阴之阴也。厥阴者，两阴交尽，阴之极也。肩，任也，载也。阳主乎运，阴
主乎载。阴盛之极，其气必伤，是阴之盛也在厥阴，阴之伤也亦在厥阴，故曰害肩。然则阳明曰害蜚，此曰害肩者，即
阴极阳极之义。）上下同法，视其部中有浮络者，皆心主之络也，络盛则入客于经。（上者，手厥阴心主也。下者，足厥
阴肝经也。二经色病皆如前。此但言心主，而又曰上下同法，则肝经在所遗耳。）
太阴之阴，名曰关蛰，（关者，固于外。蛰者，伏于中。阴主脏而太阴卫之，故曰关蛰，此亦太阴为开之义。）上下
同法，视其部中有浮络者，皆太阴之络也，络盛则入客于经。（上者，手太阴肺经。下者，足太阴脾经。二经色病皆如前。）
凡十二经络脉者，皮之部也。（浮络见于皮，故曰皮之部。）
是故百病之始生也，必先于皮毛，邪中之则腠理开，开则入客于络脉，留而不去，传入于经，留而不去，传入于腑，
廪于肠胃。（廪，积也，聚也。中，去声。）邪之始入于皮也， 然起毫毛，开腠理； 然，竖起也，寒栗貌。腠理，肤
腠之文理也。 音素，逆流曰 。）其入于络也，则络脉盛，色变；（络脉盛，色变异于常也。即上文五色为病之义。）其
入客于经也，则感虚乃陷下；（感虚乃陷下，言邪所客者，必因虚乃深也。）其留于筋骨之间，寒多则筋挛骨痛，热多则
筋骨消，肉烁 破，毛直而败。（挛，急也。 ，纵缓也。消，枯竭也。烁，销烁也。寒多则血脉凝涩，故为筋挛骨痛。
热多则真阴散亡，故为筋 骨消等证。 破者，反侧多而热溃肌肉也。毛直而败者，液不足而皮毛枯槁也。挛，闾员切，
又去声。 音矢。烁，收勺切。 ，劬允切。）
帝曰∶夫子言皮之十二部，其生病皆何如？岐伯曰∶皮者脉之部也，（十二经脉，各有其部，察之于皮，其脉可知，
故曰皮者脉之部。）邪客于皮则腠理开，开则邪入客于络脉，络脉满则注于经脉，经脉满则入舍于腑脏也，故皮者有分部，
不与而生大病也。帝曰∶善。（经脉既有分部，则邪之中人，可视而知，当速去之。若不预为之治，则邪将日深，而变生
大病也。与，预同。）
（《素问·皮部论》全文）
黄帝问道：我听说皮肤有分属的部类，经脉有运行的纲纪，筋脉有结聚的网络，骨骼有测量的尺度，它们所发生的疾病各不相同。我想了解如何辨别这些分部，以及左右上下、阴阳所在之处，疾病发生发展的始末规律，希望能听听其中的道理。（所谓“皮有分部”，是指人体皮肤的外部，上下前后各有其位置，而经络筋骨也各有其次序，如《经脉》、《经筋》、《骨度》、《脉度》、《骨空》等篇，都详细阐明了这些道理。凡是生病的人，也都因为病变部位不同而证候各异。）
岐伯回答说：想要了解皮肤的部类，应以经脉作为纲纪，各条经脉都是如此。（皮肤之所以有分部，是以经脉为纲纪，所以应当通过经脉来考察相应的皮肤部位。）
阳明经的阳气，名叫“害蜚”（“害”是损害的意思。“蜚”是古“飞”字。“阳明之阳”，解释的是阳明的含义，下文以此类推。“害蜚”二字，应当与后文心主之阴“名曰害肩”相对照参看。按《至真要大论》等篇章所说：什么叫阳明？回答是两阳合明。什么叫厥阴？回答是两阴交尽。大概三阳之中，只有阳明最盛，所以叫合明。三阴之中，只有厥阴最盛，所以叫交尽。这里说“蜚”，意思是飞扬，指阳气旺盛而浮越。凡是极盛的东西必然受损，所以阳气的旺盛在阳明，阳气的衰损也在阳明，因此阳明之阳名叫“害蜚”。如《阴阳别论》说：所谓的阴，就是真脏脉，出现就是败象，败象出现必然死亡。所谓的阳，就是胃脘的阳气。又如《平人气象论》说：人没有胃气叫做逆，逆者死。脉中没有胃气也会死。总之都是以阳气衰微来说明，这就是“害蜚”这一类的情况。）
手阳明大肠经和足阳明胃经的检查方法相同，观察这两个经脉所属部位中如果有浮络显现，都是阳明经的络脉。（“上”，指手阳明大肠经。“下”，指足阳明胃经。这两条经都属于阳明，所以视察的方法相同。凡是在上下两部中，有浮络显现的，都是阳明经的络脉。）如果颜色多青则疼痛，多黑则痹阻，黄赤则有热，多白则寒，五色都出现则是寒热错杂，络脉充盛则邪气就会侵入经脉，阳主外，阴主内。（这是根据阳明浮络的颜色，来察知阳明经病的差异。凡是疾病的开始，必定由浅入深，所以络脉的邪气盛了，然后才进入经脉。络脉属于阳，所以主外。经脉属于阴，所以主内。如《寿夭刚柔》篇说：内有阴阳，外也有阴阳。在内者，五脏为阴，六腑为阳；在外者，筋骨为阴，皮肤为阳。此后六经的上下部分，五色所致的疾病，其阴阳内外的关系都与此相同。）
少阳经的阳气，名叫“枢持”（“枢”是枢机。“持”是主持。少阳位于三阳表里之间，像枢纽一样运转，主持着出入的机能，所以叫“枢持”。）
手少阳三焦经和足少阳胆经的检查方法相同，观察这两个经脉所属部位中如果有浮络显现，都是少阳经的络脉，络脉充盛则邪气就会侵入经脉，所以在阳分的邪气主要向内传入，在阴分的邪气主要向外渗出以渗入内脏，各条经脉都是这样。（“上”，指手少阳三焦经。“下”，指足少阳胆经。凡是这两条经所属部位中有浮络显露于外的，都是少阳经的络脉。其五色所致的疾病，都与阳明经相同。然而邪气必定由络脉进入经脉，所以所谓“在阳者主内”，是指从阳分进入内部。所谓“在阴者主出以渗于内”，是指出于经脉而渗入脏腑。这是邪气传变的次序，各条经脉都是如此。按：“出”字的含义，不是外出的意思。《说文解字》说：出，进也，象征草木日益滋长，向上通达。观下文少阴经说：其出者，从阴内注于骨。这里的“出”字意思相同。）
太阳经的阳气，名叫“关枢”（“关”是卫固。少阳是三阳的枢纽，在中展布阳气；太阳则是卫固其气而在外约束，所以叫“关枢”。《阴阳离合论》说：太阳为开。言辞不同但意义相同。）
手太阳小肠经和足太阳膀胱经的检查方法相同，观察这两个经脉所属部位中如果有浮络显现，都是太阳经的络脉，络脉充盛则邪气就会侵入经脉。（“上”，指手太阳小肠经。“下”，指足太阳膀胱经。这两条经的颜色病症都像前面所述那样。）
少阴经的阴气，名叫“枢儒”（“儒”，《说文解字》：柔顺。王氏说：顺从。少阴是三阴开阖的枢纽，且阴气柔顺，所以名叫“枢儒”。）
手少阴心经和足少阴肾经的检查方法相同，观察这两个经脉所属部位中如果有浮络显现，都是少阴经的络脉，络脉充盛则邪气就会侵入经脉，邪气进入经脉时，是从阳分部位注入经脉，邪气外出时，是从阴分内部注入骨骼。（“上”，指手少阴心经。“下”，指足少阴肾经。这两条经的颜色病症都像前面所述。所谓“其入也从阳部注于经”，就是从络脉进入经脉的意思。所谓“其出者从阴内注于骨”，是指出于经脉而入于骨骼，即前文少阳经所说的“在阴者主出以渗于内”的意义。）
心包络的阴气，名叫“害肩”（心包络的阴气，即手厥阴心包的阴气。厥阴，是两阴交尽，是阴气的极点。肩，是承担、负载的意思。阳主运化，阴主承载。阴气极盛，其气必然受伤，所以阴气的旺盛在厥阴，阴气的损伤也在厥阴，因此叫“害肩”。既然阳明叫“害蜚”，这里叫“害肩”，就是阴极阳极的道理。）
手厥阴心包络和足厥阴肝经的检查方法相同，观察这两个经脉所属部位中如果有浮络显现，都是心包络的络脉，络脉充盛则邪气就会侵入经脉。（“上”，指手厥阴心包络。“下”，指足厥阴肝经。这两条经的颜色病症都像前面所述。这里只说了心包络，却又说“上下同法”，那么肝经就在遗漏之外了。）
太阴经的阴气，名叫“关蛰”（“关”是固守于外。“蛰”是潜伏于中。阴主藏于脏而由太阴护卫，所以叫“关蛰”，这也是太阴为开的意义。）
手太阴肺经和足太阴脾经的检查方法相同，观察这两个经脉所属部位中如果有浮络显现，都是太阴经的络脉，络脉充盛则邪气就会侵入经脉。（“上”，指手太阴肺经。“下”，指足太阴脾经。这两条经的颜色病症都像前面所述。）
大凡十二经的络脉，都是皮肤的部类。（浮络显现于皮肤，所以说是皮肤的部类。）
因此各种疾病的发生，必定先从皮毛开始，邪气侵袭它则腠理开放，腠理开放则邪气进入络脉，停留不去，传入经脉，停留不去，传入腑，积聚在肠胃。（“廪”，积聚的意思。中，读去声。）邪气刚开始侵入皮肤时，毫毛竖起，腠理开放；“淅然”，是竖起的模样，畏寒战栗的样子。“腠理”，是皮肤纹理。“淅”音素，逆流称为“淅”。）邪气进入络脉时，则络脉充盛，颜色改变；（络脉充盛，颜色异常于常态。即上文五色致病的意义。）邪气侵入经脉时，则必须感受虚邪才能深陷；（感虚乃陷下，是说邪气客居的地方，必定因为正气虚弱才能深入。）邪气停留在筋骨之间，寒多则筋脉拘挛骨骼疼痛，热多则筋骨枯竭，肌肉消瘦溃破，毛发干枯直立而败坏。（“挛”，拘急。“纵”，松弛。“消”，枯竭。“烁”，销蚀。寒多则血脉凝涩，所以导致筋脉拘挛骨骼疼痛。热多则真阴散失亡逸，所以导致筋脉松弛、骨骼枯竭等证候。“肉烁破”，是指身体反复侧卧且热毒溃烂肌肉。“毛直而败”，是指津液不足而皮毛枯槁。“挛”，读音闾员切，又读去声。“纵”音矢。“烁”，收勺切。“纵”，劬允切。）
黄帝说：先生说的皮肤十二部，它们发生的疾病都是怎样的？岐伯说：皮肤是脉的部类，（十二经脉，各有其部，在皮肤上察验，就可以知道脉的情况，所以说皮肤是脉的部类。）邪气客居在皮肤则腠理开放，腠理开放则邪气进入络脉，络脉充满则注入经脉，经脉充满则进入并留止于腑脏，所以皮肤有分部，如果不预先治疗而生大病。（经脉既然有分部，那么邪气侵袭人体，就可以观察而知，应当迅速祛除。如果不预先进行治疗，邪气将会日益深入，从而变化产生大病。“与”，通“预”。）
(Full Text of *Suwen: Pi Bu Lun* [Treatise on the Cutaneous Regions])
Huangdi asked, "I have heard that the skin has distinct regions, the meridians have their courses and connections, the sinews have their knots and networks, and the bones have their measurements. The diseases they generate vary from one another. I wish to know how to distinguish these regions, their locations in the left, right, upper, and lower parts, their yin and yang attributes, and the beginning and end of disease progression. May I inquire about the principles involved?" (The phrase "the skin has distinct regions" refers to the fact that the external surface of the human body, including the upper, lower, anterior, and posterior aspects, each has its specific location, and the meridians, collaterals, sinews, and bones also follow a specific order. Chapters such as *Jing Mai* [Meridians], *Jing Jin* [Sinew Meridians], *Gu Du* [Bone Measurements], *Mai Du* [Vessel Measurements], and *Gu Kong* [Bone Cavities] elaborate on these principles extensively. In all cases of illness, symptoms differ according to the affected region.)
Qibo replied, "To understand the cutaneous regions, one must take the meridians as the guiding principle; this applies to all meridians." (Since the skin is divided into regions governed by the meridians, one should examine the cutaneous regions based on the corresponding meridians.)
The yang aspect of the Yangming meridian is called "Hai Fei" (Harmful Flight). ("Hai" means harm or damage. "Fei" is an ancient character for "fly". "Yangming's yang" explains the meaning of Yangming, and subsequent explanations follow this pattern. "Hai Fei" should be compared with "Hai Jian" [Shoulder Harm], the name for the yin aspect of the Pericardium mentioned later. According to discussions in chapters like *Zhi Yao Da Lun*, what is meant by Yangming? It is the convergence of two yangs. What is Jueyin? It is the exhaustion of two yins. Among the three yang meridians, Yangming is the most vigorous, hence 'convergence of brightness'. Among the three yin meridians, Jueyin is the most vigorous, hence 'intersection and exhaustion'. Here, 'Fei' implies flying or soaring, indicating vigorous and floating yang qi. Whatever reaches extreme abundance inevitably suffers damage; thus, the abundance of yang is in Yangming, and the depletion of yang is also in Yangming. Therefore, Yangming's yang is named 'Hai Fei'. As stated in *Yin Yang Bie Lun*: 'What is referred to as yin is the True Zang pulse; its appearance indicates collapse, and collapse leads to death.' 'What is referred to as yang is the stomach qi.' Furthermore, *Ping Ren Qi Xiang Lun* states: 'A person without stomach qi is termed Ni [Rebellious]; those who are Ni die. A pulse lacking stomach qi also signifies death.' The general point is the decline of yang qi, which falls under the category of 'Hai Fei'.)
The examination methods for the upper (Hand Taiyang Large Intestine) and lower (Foot Taiyang Stomach) are identical. Observe the cutaneous regions of these meridians for visible superficial collaterals; these are all collaterals of the Yangming meridian. (The 'upper' refers to the Hand Yangming Large Intestine Meridian. The 'lower' refers to the Foot Yangming Stomach Meridian. Both belong to Yangming, so the method of observation is the same. Any superficial collaterals appearing in the upper or lower regions belong to the Yangming collaterals.) If the color is predominantly blue/green, it indicates pain; if black, bi syndrome (obstruction); if yellow/red, heat; if white, cold. If all five colors appear, it indicates mixed cold and heat. When the collaterals are full/excessive, the pathogen enters the main meridians. Yang governs the exterior, and yin governs the interior. (This section uses the color of Yangming superficial collaterals to differentiate Yangming meridian diseases. Generally, diseases begin superficially and progress deeply; thus, when pathogenic factors in the collaterals become excessive, they enter the meridians. Collaterals are yang and govern the exterior; meridians are yin and govern the interior. As stated in *Shou Yao Gang Rou*: 'There is yin and yang internally, and there is yin and yang externally. Internally, the Five Zang organs are yin and the Six Fu organs are yang; externally, the sinews and bones are yin and the skin is yang.' This principle of yin/yang and interior/exterior regarding the colors causing disease in the six meridians applies universally.)
The yang aspect of the Shaoyang meridian is called "Shu Chi" (Pivot Holding). ("Shu" means pivot or hinge. "Chi" means to hold or manage. Shaoyang resides between the exterior and interior of the three yang meridians, acting like a pivot that operates and manages the mechanism of entry and exit, hence 'Shu Chi'.)
The examination methods for the upper (Hand Shaoyang Sanjiao) and lower (Foot Shaoyang Gallbladder) are identical. Observe the cutaneous regions of these meridians for visible superficial collaterals; these are all collaterals of the Shaoyang meridian. When the collaterals are full/excessive, the pathogen enters the main meridians. Therefore, pathogens in the yang aspect primarily move inward, while those in the yin aspect primarily move outward to seep into the interior. This applies to all meridians. (The 'upper' refers to the Hand Shaoyang Sanjiao Meridian. The 'lower' refers to the Foot Shaoyang Gallbladder Meridian. Any superficial collaterals appearing externally in the regions of these two meridians are Shaoyang collaterals. The diseases caused by the five colors are the same as those in Yangming. However, pathogens must enter the meridians via the collaterals. Thus, 'those in yang move inward' means entering the interior from the yang level. 'Those in yin move outward to seep into the interior' means exiting the meridians to seep into the zang organs. This is the sequence of pathogenic transmission, common to all meridians. Note: The character 'Chu' [exit/out] here does not mean moving outwards. *Shuo Wen Jie Zi* defines 'Chu' as advancing, symbolizing grass and trees growing and reaching upwards. See the discussion on the Shaoyin meridian below: 'Its exit is from the yin interior injecting into the bones,' where 'Chu' carries the same meaning.)
The yang aspect of the Taiyang meridian is called "Guan Shu" (Gate Pivot). ("Guan" means guarding and securing. Shaoyang is the pivot of the three yangs, distributing yang qi in the middle; Taiyang guards and secures its qi and constrains it on the outside, hence 'Guan Shu'. *Yin Yang Li He Lun* states: 'Taiyang is the opening.' The wording differs, but the meaning is the same.)
The examination methods for the upper (Hand Taiyang Small Intestine) and lower (Foot Taiyang Bladder) are identical. Observe the cutaneous regions of these meridians for visible superficial collaterals; these are all collaterals of the Taiyang meridian. When the collaterals are full/excessive, the pathogen enters the main meridians. (The 'upper' refers to the Hand Taiyang Small Intestine Meridian. The 'lower' refers to the Foot Taiyang Bladder Meridian. The color-related diseases for both are as described previously.)
The yin aspect of the Shaoyin meridian is called "Shu Ru" (Pivot Softness/Compliance). ("Ru", according to *Shuo Wen Jie Zi*, means soft or gentle. Master Wang says it means compliant or following. Shaoyin is the pivot of the opening and closing of the three yins, and its qi is soft and compliant, hence 'Shu Ru'.)
The examination methods for the upper (Hand Shaoyin Heart) and lower (Foot Shaoyin Kidney) are identical. Observe the cutaneous regions of these meridians for visible superficial collaterals; these are all collaterals of the Shaoyin meridian. When the collaterals are full/excessive, the pathogen enters the main meridians. Upon entering the meridians, the pathogen injects from the yang regions into the meridians; upon exiting, it injects from the yin interior into the bones. (The 'upper' refers to the Hand Shaoyin Heart Meridian. The 'lower' refers to the Foot Shaoyin Kidney Meridian. The color-related diseases for both are as described previously. 'Injecting from the yang regions into the meridians' refers to entering the meridians from the collaterals. 'Exiting from the yin interior into the bones' refers to exiting the meridians and entering the bones, consistent with the meaning of 'those in yin move outward to seep into the interior' mentioned in the Shaoyang section.)
The yin aspect of the Pericardium (Heart Protector) is called "Hai Jian" (Shoulder Harm). (The yin aspect of the Pericardium refers to the yin of the Hand Jueyin Pericardium Meridian. Jueyin represents the convergence and exhaustion of two yins, the extreme of yin. 'Jian' [shoulder] means to bear or carry. Yang governs movement/function, while yin governs bearing/load. When yin qi is extremely abundant, it inevitably causes injury. Thus, the abundance of yin is in Jueyin, and the injury of yin is also in Jueyin, hence 'Hai Jian'. Since Yangming is 'Hai Fei' [Harmful Flight] and this is 'Hai Jian' [Shoulder Harm], it reflects the principle of extreme yin and extreme yang.)
The examination methods for the upper (Hand Jueyin Pericardium) and lower (Foot Jueyin Liver) are identical. Observe the cutaneous regions of these meridians for visible superficial collaterals; these are all collaterals of the Pericardium. When the collaterals are full/excessive, the pathogen enters the main meridians. (The 'upper' refers to the Hand Jueyin Pericardium. The 'lower' refers to the Foot Jueyin Liver Meridian. The color-related diseases for both are as described previously. Although only the Pericardium is explicitly named, the phrase 'upper and lower share the same method' implies the Liver meridian is included by omission.)
The yin aspect of the Taiyin meridian is called "Guan Zhe" (Gate Hibernation). ("Guan" means solidifying on the outside. 'Zhe' means hibernating or hiding within. Yin governs the Zang organs, protected by Taiyin, hence 'Guan Zhe'. This also aligns with the concept of Taiyin as the 'opening'.)
The examination methods for the upper (Hand Taiyin Lung) and lower (Foot Taiyin Spleen) are identical. Observe the cutaneous regions of these meridians for visible superficial collaterals; these are all collaterals of the Taiyin meridian. When the collaterals are full/excessive, the pathogen enters the main meridians. (The 'upper' refers to the Hand Taiyin Lung Meridian. The 'lower' refers to the Foot Taiyin Spleen Meridian. The color-related diseases for both are as described previously.)
In general, the collaterals of the twelve meridians constitute the cutaneous regions. (Superficial collaterals appear on the skin, hence it is said to be the region of the skin.)
Therefore, the onset of all diseases begins in the skin and hair. When pathogens attack, the interstices (*Cou Li*) open, allowing pathogens to enter the collaterals. If they remain and do not depart, they transmit to the meridians. If they remain in the meridians and do not depart, they transmit to the Fu organs and accumulate in the intestines and stomach. ("Lin" means accumulation or gathering. 'Zhong' is pronounced with the departing tone.) When pathogens first enter the skin, the body shivers (*Xi Ran*), causing the hair to stand erect and the interstices to open; '*Xi Ran*' describes the erect posture and the sensation of chills. '*Cou Li*' refers to the texture of the skin. '*Xi*' (pronounced *su*) refers to reverse flow.) When pathogens enter the collaterals, the collateral vessels become full/excessive, and the color changes. (Full/excessive collateral vessels result in abnormal colors, consistent with the meaning of the five colors causing disease mentioned earlier.) When pathogens invade the meridians, they sink deeper only upon encountering deficiency. (Sinking deeper upon encountering deficiency means that pathogens can only penetrate deeply when there is underlying deficiency.) If pathogens remain between the sinews and bones, excessive cold causes sinew spasms and bone pain, while excessive heat causes wasting and drying of the sinews and bones, muscle emaciation and ulceration, and stiff, dry, and deteriorating hair. ('Luan' means spasm/tightness. 'Zong' means relaxation. 'Xiao' means withering/drying up. 'Shuo' means melting/consuming. Excessive cold causes blood and qi stagnation, leading to sinew spasms and bone pain. Excessive heat causes the loss of true yin, leading to sinew relaxation, bone wasting, etc. 'Muscle emaciation and ulceration' refers to frequent turning over due to heat toxicity ulcerating the muscles. 'Stiff and deteriorating hair' refers to withered skin and hair due to fluid deficiency. 'Luan' is pronounced *lü yuan qie*, also with the departing tone. 'Zong' is pronounced *shi*. 'Shuo' is pronounced *shou shao qie*. 'Zong' is pronounced *qu yun qie*.)
The Emperor asked, "Regarding the twelve regions of the skin you mentioned, what kind of diseases do they produce?" Qibo replied, "The skin is the region of the vessels. (Each of the twelve meridians has its specific region; observing the skin allows one to discern the state of the vessels, hence 'the skin is the region of the vessels'.) When pathogens lodge in the skin, the interstices open; once open, pathogens enter the collaterals. When the collaterals are full, the pathogen transmits to the meridians. When the meridians are full, the pathogen enters and lodges in the Zang and Fu organs. Therefore, the skin has distinct regions. If one does not treat them in advance, major diseases will arise." The Emperor said, "Excellent." (Since the meridians have distinct regions, one can observe and identify pathogens attacking the body, and should remove them promptly. If not treated in advance, pathogens will deepen daily, leading to major diseases. 'Yu' [with/in] is interchangeable with 'Yu' [advance/pre-].)