（灵枢经水篇 全）
黄帝问于岐伯曰∶经脉十二者，外合于十二经水，而内属于五脏六腑。夫十二经水者，其有大小、深浅、广狭、远
近各不同，五脏六腑之高下小大，受谷之多少亦不等，相应奈何？（人有经脉十二，手足之三阴三阳也。天地有经水十
二，清渭海湖汝渑淮漯江河济漳也。经脉有高下小大不同，经水有广狭远近不同，故人与天地皆相应也。）夫经水者，受
水而行之；五脏者，合神气魂魄而藏之；六腑者，受谷而行之，受气而扬之；经脉者，受血而营之。合而以治奈何？刺
之深浅，灸之壮数，可得闻乎？（经水者，受水而行于地也。人之五脏者，所以藏精神魂魄者也。六腑者，所以受水谷，
化其精微之气，而布扬于内外者也。经脉犹江河也，血犹水也，江河受水而经营于天下，经脉受血而营运于周身，合经
水之道以施治，则其源流远近固自不同，而刺之浅深，灸之壮数，亦当有所辨也。）岐伯答曰∶善哉问也。天至高不可度，
地至广不可量，此之谓也。且夫人生于天地之间，六合之内，此天之高、地之广也，非人力之所能度量而至也。若夫八
尺之士，皮肉在此，外可度量切循而得之，其死可解剖而视之，其脏之坚脆，腑之大小，谷之多少，脉之长短，血之清
浊，气之多少，十二经之多血少气，与其少血多气，与其皆多血气，与其皆少血气，皆有大数。其治以针艾，各调其经
气，固其常有合乎！（天至高，地至广，难以测度。人生天地六合之间，虽气数亦与天地相合，似难测识；然而八尺之士，
有形可据，其生也可度量其外，其死也可剖视其内。故如脏之坚脆，则见于本藏篇；腑之大小，谷之多少，则见于平人
绝谷篇；脉之长短，则见于脉度篇；血之清浊，则见于根结篇；十二经血气多少各有大数，则见于血气形志等篇。此其
针艾浅深多寡，故各有所宜如下文也。）黄帝曰∶余闻之，快于耳，不解于心，愿卒闻之。岐伯答曰∶此人之所以参天地
而应阴阳也，不可不察。（人与天地相参，所以为三也，应阴阳义如下文。）
足太阳外合于清水，内属于膀胱，而通水道焉。（此下以经脉配经水，盖欲因其象，以辨血气之盛衰也。足太阳经内
属膀胱，是经多血少气，故外合于清水。按清水即大小清河。舆地图志曰∶大清河即济水之故道，自兖州府东北流出长
清等县，由利津等界入海。小清河一名滦水，源发济南府趵突泉，经章丘，受漯河之水，由新城入海。禹贡曰浮于济漯
达于河者，必此河也。今俱属山东省济南府。）
足少阳外合于渭水，内属于胆。（足少阳经内属于胆，常少血多气，故外合于渭水。按地志∶渭水出陇西郡渭源县西
南乌鼠山，至同州入河。今俱隶陕西省，渭源属临洮府，同州属西安府。）
足阳明外合于海水，内属于胃。（足阳明经内属于胃，常多气多血，为五脏六腑之海，故外合于海水。按海包地外，
地在海中，海水周流，实一而已。今云四海者，以东西南北而分言之也。故东曰渤海，南曰涨海，西曰青海，北曰瀚海。）
足太阴外合于湖水，内属于脾。（足太阴经内属于脾，常多气少血，九针论云多血少气，故外合于湖水。湖即五湖，
谓彭蠡、洞庭、巢湖、太湖、鉴湖也。五湖皆在东南，周礼·职方氏∶扬州泽薮曰具区。）
足少阴外合于汝水，内属于肾。（足少阴经内属于肾，常少血多气，故外合于汝水。按汝水源出汝州天息山，由西平、
上蔡、汝阳等县入淮，今属河南省汝宁府。）
足厥阴外合于渑水，内属于肝。（足厥阴经内属于肝，常多血少气，故外合于渑水。按渑水即涧水，源出新安县东北
白石山，由渑池、新安之间入洛，而洛入于河也，今属河南省河南府。渑音免。）
手太阳外合淮水，内属小肠，而水道出焉。（手太阳经内属小肠，常多血少气，故外合于淮水。按淮水出唐州桐柏山，
绕徐扬之界，东入于海，今属河南省南阳府，改名唐县。）
手少阳外合于漯水，内属于三焦。（手少阳经内属三焦，常少血多气，故外合于漯水。按漯水源出章丘长白山，入小
清河归海，今属山东省济南府。详见前足太阳经条下。漯音磊，又太合切。）
手阳明外合于江水，内属于大肠。（手阳明经内属大肠，常多血多气，故外合于江水。按江源出西蜀之岷山，今属四
川省成都府茂州，其长万里，至吴地入海，此即所以限南北也。）
手太阴外合于河水，内属于肺。（手太阴经内属于肺，常多气少血，肺为脏腑之盖，其经最高而朝百脉，故外合于河
水。按河有两源，一出葱岭，一出于阗，合流东注蒲昌海，潜行地中，南出积石以入中国。一说黄河源出星宿海，在中
国西南直四川马湖府之正西三千余里，云南丽江府之西北一千五百余里，合诸流自西而东，行二十日至昆仑，绕昆仑之
西南，折而东北，又折而西北，又转而东北，又行二十余日，历云中、九原，至大宁始入中国，是为四渎之宗。）
手少阴外合于济水，内属于心。（手少阴经内属于心，常少血多气，故外合于济水。按江源初发王屋山下曰 水，既
见而伏，复出为济。济截河而流，不混其清，故又曰清济。流虽微而独尊，故居四渎之一。今属河南省怀庆府济源县。）
手心主外合于漳水，内属于心包。（手厥阴经内属心主，常多血少气，故外合于漳水。按漳水有二∶一出上党沽县大
黾谷，曰清漳；一出上党长子县发鸠山，曰浊漳。皆入于河，今俱隶山西省。沽县即乐平县，属太原府。长子具属潞安
府。以上经水、经脉俱有图。）
凡此五脏六腑十二经水者，外有源泉而内有所禀，此皆内外相贯，如环无端，人经亦然。故天为阳，地为阴，腰以
上为天，腰以下为地。故海以北者为阴，湖以北者为阴中之阴，漳以南者为阳，河以北至漳者为阳中之阴，漯以南至江
者为阳中之太阳，此一隅之阴阳也，所以人与天地相参也。（此以经水经脉相参，而合乎天地之阴阳也。夫经水者，河海
行于外，而源泉出于地。经脉者，脉络行于表，而脏腑主于中。故内外相贯，如环无端也。然经水经脉，各有阴阳之分。
如天以轻清在上，故天为阳；地以重浊在下，故地为阴。六微旨大论曰∶天枢之上，天气主之；天枢之下，地气主之。
人身应天地，故腰以上为天属阳，腰以下为地属阴，而经脉脏腑之应于经水者亦然。如海合于胃，湖合于脾，脾胃居于
中州，腰之分也。海以北者为阴，就胃腑言，自胃而下，则小肠胆与膀胱皆属腑，居胃之北而为阴也。湖以北者为阴中
之阴，就脾脏言，自脾而下，则肝肾皆属脏，居脾之北，而为阴中之阴也。腰以上者，如漳合于心主，心主之上，惟心
与肺，故漳以南者为阳也。河合于肺，肺之下亦惟心与心主，故河以北至漳者为阳中之阴也。凡此皆以上南下北言阴阳
耳。然更有其阳者，则脏腑之外为三焦，三焦之外为皮毛。本藏篇曰∶肺合大肠，大肠者皮其应。今三焦合于漯水，大
肠合于江水，故曰漯以南至江者，为阳中之太阳也。此天地人相合之道，天地至广，而兹所言合者，特举中国之水耳，
故曰此一隅之阴阳也，所以人与天地相参也。）
黄帝曰∶夫经水之应经脉也，其远近浅深，水血之多少各不同，合而以刺之奈何？岐伯答曰∶足阳明，五脏六腑之
海也，其脉大血多，气盛热壮，刺此者不深弗散，不留不泻也。（用针之法，诸经不同，故入有浅深，分寸可察，留有迟
速，呼吸可纪，各随经脉之浅深远近而施其宜也。十二经中，惟足阳明之脉最大，而多气多血，其邪盛者热必壮，凡刺
此者，不深入则邪弗能散，不久留则邪不能泻，数详下文。）足阳明刺深六分，留十呼。足太阳深五分，留七呼。足少阳
深四分，留五呼。足太阴深三分，留四呼。足少阴深二分，留三呼。足厥阴深一分，留二呼。（此足六经之刺度也。出气
曰呼，入气曰吸，曰十呼七呼之类，则吸在其中矣，盖一呼即一息也。但刺有补泻之异，呼吸有先后之分。故凡用泻者，
必候病者之吸而入针，再吸转针，候呼出针。凡用补者，必因其呼而入针，再呼转针，候吸出针。故针赋曰∶补者先呼
后吸，泻者先吸后呼。正此义也。后世令病患咳嗽以代呼，收气以代吸，气有出入，亦与呼吸相同耳。）手之阴阳，其受
气之道近，其气之来疾，其刺深者皆无过二分，其留皆无过一呼。（手之六经皆在于上，肌肉薄而溪谷浅，故刺不宜深。
经脉短而气易泄，故留不宜久。）其少长大小肥瘦，以心撩之，命曰法天之常。（刺法大概，虽如上文所云；然人有不同，
如少者盛，长者衰，大者广，小者狭，肥者深，瘦者浅，有不可以一例论者，故当以心撩之。盖以天道无穷，造化莫测，
医当效之，则妙用无方，命曰法天之常也。故梅孤高氏曰∶针之留几呼，虽有是言，然病有浅深，病浅者如经言可也，
病甚则邪盛，邪气吸针，转针尚难，况强出乎？必俟其正气之来徐而虚，然后出针，病气斯去，固不可以经言为执也。
是即心撩之法。少长大小肥瘦义，详针刺类二十。撩音辽，又上、去二声，通俗文∶理乱谓之撩理。）灸之亦然。灸而过
此者得恶火，则骨枯脉涩；刺而过此者，则脱气。（刺有浅深迟速之度，灸有壮数大小之度。刺有补泻，灸亦有补泻。凡
以火补者，毋吹其火；以火泻者，疾吹其火。血实气壅、病深肉浓者，宜泻；阳衰气怯、元虚体弱者，宜补。背腹股髀、
道远势缓者，宜大而多；头面臂 、羸弱幼小者，宜小而少。此其大法也。设不知此而灸过其度，非惟无益，反以害之，
是恶火也。故灸失其宜则骨枯脉涩，刺失其宜则脱泄元气，均致人之夭殃矣。）黄帝曰∶夫经脉之小大，血之多少，肤之
浓薄，肉之坚脆，及 之大小，可为量度乎？（言其可测否也。）岐伯答曰∶其可为度量者，取其中度也，不甚脱肉而血
气不衰也。若夫度之人， 瘦而形肉脱者，恶可以度量刺乎？审切循扪，按视其寒温盛衰而调之，是谓因适而为之真也。
（中度，言中人之常度也。其肌肉不至脱，气血不甚衰者，乃可为常法之准则。若肌体 而形肉脱，不得以程度拘泥也。
故必当审切循摸，随其盛衰而善调之。然则上文所云者，特为后学设规矩耳。而因其情，适其宜，必出于心，应于手，
斯得病治之真诀矣。 ，通作消。）
《灵枢·经水》篇（全文）
黄帝问岐伯说：人体的十二经脉，外与地上的十二条河流相应，内归属于五脏六腑。这十二条河流，有的大、有的小，有的深、有的浅，有的宽、有的窄，有的远、有的近，各不相同；而五脏六腑的高低、大小，受纳水谷的多少也互不相等，它们是如何相应的呢？（人体有十二经脉，即手三阴、手三阳、足三阴、足三阳。天地之间有十二条主要河流，即清水、渭水、海水、湖水、汝水、渑水、淮水、漯水、江水、河水、济水、漳水。经脉有高下、大小的不同，河流有宽狭、远近的不同，所以人与天地是相互感应的。）河流，是接受水流并在地面运行的；五脏，是藏纳神、气、魂、魄的；六腑，是受纳水谷并运行、布散精气的；经脉，是受纳血液并滋养全身的。将这几者结合起来进行治疗，该怎么做呢？针刺的深度、艾灸的壮数，可以讲给我听吗？（河流，是接受水流并在大地运行的。人的五脏，是用来藏纳精神魂魄的。六腑，是用来受纳水谷，化生精微之气，并向内外布散的。经脉就像江河一样，血就像水一样，江河接受水流而在天下运行，经脉接受血液而在周身营运。结合河流的道理来施治，那么源流的远近自然不同，针刺的深浅、艾灸的壮数，也应当有所区别。）
岐伯回答说：问得好啊！天至高，无法度量；地至广，无法测量，说的就是这种情况。况且人生活在天地之间，六合之内，这天的高、地的广，不是人力所能完全度量到的。至于那八尺高的正常人，皮肉都在体表，外表可以通过度量、切按、循摸而得知；死后可以解剖观察其内部。脏器的坚脆、腑的大小、水谷的多少、脉道的长短、血液的清浊、气的多少，以及十二经脉中多血少气、少血多气、皆多血气、皆少血气等情况，都有大概的数量标准。用针和艾治疗时，各自调节经气，本来就有固定的规律可循！（天至高，地至广，难以测度。人生活在天地六合之间，虽然气数也与天地相合，似乎难以测识；然而八尺之躯，是有形体可依据的，活着时可以度量其外部，死后可以剖视其内部。所以如脏器的坚脆，见于《本藏》篇；腑的大小、水谷的多少，见于《平人绝谷》篇；脉的长短，见于《脉度》篇；血的清浊，见于《根结》篇；十二经血气多少各有大致数量，见于《血气形志》等篇。这些经穴针刺的深浅、艾灸的多少，所以各自适宜如下文所述。）
黄帝说：我听了觉得耳朵里很痛快，但心里还不理解，希望听完它的全部道理。岐伯回答说：这是人之所以参配天地、感应阴阳的原因，不可不仔细考察。（人与天地相参，所以称为“三”，感应阴阳的道理如下文所述。）
足太阳膀胱经外合于清水，内属于膀胱，并通调水道。（下文开始将经脉与河流配对，大概是想要通过这种象数关系，来辨别血气的盛衰。足太阳经内属膀胱，这条经是多血少气的，所以外合于清水。按考证：清水即大清河和小清河。地理志记载：大清河即济水的故道，从兖州府东北流出长清等县，由利津等地界入海。小清河又名滦水，源头发于济南府的趵突泉，经过章丘，接纳漯河的水，由新城入海。《禹贡》中说“浮于济漯达于河”的，必定是指这条河。现在都属于山东省济南府管辖。）
足少阳胆经外合于渭水，内属于胆。（足少阳经内属于胆，这条经常是少血多气的，所以外合于渭水。按地理志记载：渭水出自陇西郡渭源县西南的乌鼠山，到同州流入黄河。现在都隶属于陕西省，渭源县属临洮府，同州属西安府。）
足阳明胃经外合于海水，内属于胃。（足阳明经内属于胃，这条经常是多气多血的，被称为五脏六腑的海，所以外合于海水。按考证：海包围着地，地在海中，海水周流，其实是一体的。现在所说的四海，是按东西南北来分别说的。所以东边叫渤海，南边叫涨海，西边叫青海，北边叫瀚海。）
足太阴脾经外合于湖水，内属于脾。（足太阴经内属于脾，这条经常是多气少血的，《九针论》说是多血少气，所以外合于湖水。湖即五湖，指彭蠡、洞庭、巢湖、太湖、鉴湖。五湖都在东南地区，《周礼·职方氏》记载：扬州的泽薮叫具区。）
足少阴肾经外合于汝水，内属于肾。（足少阴经内属于肾，这条经常是少血多气的，所以外合于汝水。按考证：汝水源出汝州的天息山，经过西平、上蔡、汝阳等县流入淮河，现在属于河南省汝宁府。）
足厥阴肝经外合于渑水，内属于肝。（足厥阴经内属于肝，这条经常是多血少气的，所以外合于渑水。按考证：渑水即涧水，源头出新安县东北的白石山，在渑池、新安之间流入洛水，洛水再流入黄河，现在属于河南省河南府。渑音免。）
手太阳小肠经外合于淮水，内属于小肠，水道由此而出。（手太阳经内属于小肠，这条经常是多血少气的，所以外合于淮水。按考证：淮水出自唐州桐柏山，绕过徐州、扬州的边界，向东流入大海，现在属于河南省南阳府，改名唐县。）
手少阳三焦经外合于漯水，内属于三焦。（手少阳经内属于三焦，这条经常是少血多气的，所以外合于漯水。按考证：漯水源出章丘长白山，流入小清河归海，现在属于山东省济南府。详见前文足太阳经条目下。漯音磊，又读太合切。）
手阳明大肠经外合于江水，内属于大肠。（手阳明经内属于大肠，这条经常是多血多气的，所以外合于江水。按考证：江水源出西蜀的岷山，现在属于四川省成都府茂州，全长万里，到吴地入海，这就是用来分隔南北的界限。）
手太阴肺经外合于河水，内属于肺。（手太阴经内属于肺，这条经常是多气少血的，肺是脏腑的华盖，它的经脉位置最高且朝会百脉，所以外合于河水。按考证：黄河有两源，一出葱岭，一出于阗，汇流后向东注入蒲昌海，潜行地下，从积石山以南流出进入中国。另一种说法是黄河源出星宿海，在中国西南直抵四川马湖府正西三千余里，云南丽江府西北一千五百余里，汇聚各条支流自西向东，行进二十天到达昆仑山，绕昆仑山的西南，折向东北，又折向西北，再转向东北，又行进二十多天，经过云中、九原，到大宁才进入中国，这是四渎的宗主。）
手少阴心经外合于济水，内属于心。（手少阴经内属于心，这条经常是少血多气的，所以外合于济水。按考证：江源最初发源于王屋山下叫泲水，显现后又潜伏，再涌出成为济水。济水截断黄河水流，不与河水混杂，保持清澈，所以又叫清济。水流虽然微小但独自尊贵，所以位居四渎之一。现在属于河南省怀庆府济源县。）
手厥阴心包络经外合于漳水，内属于心包。（手厥阴经内属心主，这条经常是多血少气的，所以外合于漳水。按考证：漳水有两条：一出上党沽县大黾谷，叫清漳；一出上党长子县发鸠山，叫浊漳。都流入黄河，现在都隶属于山西省。沽县即乐平县，属太原府。长子县属潞安府。以上经水、经脉俱有图。）
大凡这五脏六腑对应的十二条河流，外面有源泉，里面有禀受，这都是内外贯通，像圆环一样没有端点，人体的经脉也是如此。所以天为阳，地为阴，腰以上为天，腰以下为地。所以海以北的区域属阴，湖以北的区域属阴中之阴，漳水以南的区域属阳，黄河以北至漳水的区域属阳中之阴，漯水以南至江水的区域属阳中之太阳，这是某一方位的阴阳划分，以此说明人与天地相参。（此处以经水和经脉相参，合乎天地的阴阳。河流，河海在外运行，源泉出于地下。经脉，脉络行于体表，脏腑主宰于体内。所以内外贯通，像圆环一样没有端点。然而经水和经脉，各有阴阳之分。如天以轻清在上，所以天为阳；地以重浊在下，所以地为阴。《六微旨大论》说：天枢之上，天气主之；天枢之下，地气主之。人身应合天地，所以腰以上为天属阳，腰以下为地属阴，而经脉脏腑对应于经水的情况也是如此。如海合于胃，湖合于脾，脾胃居于中州，是腰的分界处。海以北者为阴，就胃腑而言，从胃向下，则小肠、胆与膀胱都属腑，位于胃的北面而为阴。湖以北者为阴中之阴，就脾脏而言，从脾向下，则肝肾都属脏，位于脾的北面，而为阴中之阴。腰以上的部分，如漳水合于心主，心主之上，只有心与肺，所以漳水以南者为阳。河水合于肺，肺之下也只有心与心主，所以黄河以北至漳水的区域为阳中之阴。以上都是以上南下北来说明阴阳的。然而还有更属阳的部分，则是脏腑之外的三焦，三焦之外的皮毛。《本藏》篇说：肺合大肠，大肠的应象是皮。现在三焦合于漯水，大肠合于江水，所以说漯水以南至江水的区域，为阳中之太阳。这是天地人相合的道理，天地极其广阔，而这里所说的配合，特指中国境内的河流罢了，所以说是某一方位的阴阳，以此说明人与天地相参。）
黄帝说：河流对应经脉，它们的远近、浅深，水与血的多少各不相同，结合起来进行针刺，该怎么做呢？岐伯回答说：足阳明胃经，是五脏六腑的海，它的脉大血多，气盛热壮，针刺这条经如果不深刺就不能散邪，不留针就不能泻实。（用针的方法，各经不同，所以进针有浅深之分，分寸可以察知，留针有迟速之别，呼吸可以记录，各自随着经脉的浅深远近而施加适宜的治疗。十二经中，只有足阳明经的脉最大，而且多气多血，邪气盛的必然热势壮盛，凡是刺这条经的，不深入则邪气不能散，不久留则邪气不能泻，详细见下文。）足阳明经针刺深度六分，留针十次呼吸。足太阳经深五分，留针七次呼吸。足少阳经深四分，留针五次呼吸。足太阴经深三分，留针四次呼吸。足少阴经深二分，留针三次呼吸。足厥阴经深一分，留针两次呼吸。（这是足部六经的针刺度数。呼气出曰呼，吸气入曰吸，说十呼、七呼之类，吸气就在其中了，因为一呼就是一息。但针刺有补泻的区别，呼吸有先后的分别。所以凡是使用泻法，必须等候病人吸气时进针，再吸气时转针，等候呼气时出针。凡是使用补法，必须趁着病人呼气时进针，再呼气时转针，等候吸气时出针。所以《针赋》说：补法是先呼后吸，泻法是先吸后呼。正是这个意思。后世让病人咳嗽来代替呼气，收气来代替吸气，气有出入，也与呼吸相同。）手部的阴阳经脉，其受气的途径较近，气来的速度快，针刺最深的都不超过二分，留针都不超过一次呼吸。（手部的六经都在上部，肌肉薄而溪谷浅，所以针刺不宜深。经脉短而气易泄，所以留针不宜久。）对于病人的年少、年长、体型大小、肥胖、消瘦，要用心去斟酌考量，这叫做法则顺应天的常规。（针刺的大概法则，虽然像上文所说；然而人有不同，如年少者气盛，年长者气衰，体型大者宽广，体型小者狭窄，肥胖者宜深，消瘦者宜浅，不能一概而论，所以应当用心斟酌。盖因天道无穷，造化莫测，医生应当效法它，则妙用无方，这叫做法则顺应天的常规。所以梅孤高氏说：针刺留针几次呼吸，虽然有这种说法，然而病有浅深，病浅者照经文做即可，病重则邪气盛，邪气吸住针，转针尚且困难，何况强行出针？必须等到正气到来且徐缓虚弱时，然后出针，病气才能去除，固不可以拘泥于经文。这就是用心斟酌的方法。关于少长大小肥瘦的意义，详见《针刺类》第二十卷。撩音辽，又读上声、去声二声，《通俗文》说：理乱谓之撩理。）艾灸也是同样的道理。艾灸超过这个限度就会遇到恶火，导致骨枯脉涩；针刺超过这个限度，就会导致气脱。（针刺有浅深迟速的度数，艾灸有壮数大小的度数。针刺有补泻，艾灸也有补泻。凡是用火补，不要吹火；用火泻，要快速吹火。血实气壅、病深肉厚者，宜用泻法；阳衰气怯、元气虚体弱者，宜用补法。背部、腹部、大腿、臀部，距离穴位远、气势缓者，宜用大灸量、多壮数；头面、手臂、羸弱幼小者，宜用小灸量、少壮数。这是大法。如果不知道这些而艾灸超过限度，不仅无益，反而有害，这就是恶火。所以艾灸失当则骨枯脉涩，针刺失当则脱泄元气，都会导致人的夭折。）
黄帝说：经脉的大小，血的多少，皮肤的厚薄，肌肉的坚脆，以及腘窝的大小，可以测量计算吗？（意思是问是否可以测度。）岐伯回答说：可以测量计算的，取其中等身材的人为标准，那些肌肉不严重消瘦、气血不衰的人。至于衡量那个人，如果是消瘦而形体肌肉脱落的人，怎么能用标准来测量针刺呢？应当仔细审察、切按、循摸、观看，判断其寒热盛衰并进行调理，这叫作根据适宜情况制定的真正法则。（中度，说的是中等身材之人的常规标准。那些肌肉不至脱落，气血不甚衰弱的人，才可以作为常法的准则。如果肌体消瘦而形体肌肉脱落，就不能拘泥于程度标准。所以必须当审察、切按、循摸，随着其盛衰情况妥善调理。然而上文所说的，只是为后学者设立规矩罢了。而要顺应病情，适宜措施，必须出于内心，应于手法，这样才能得到治病真诀。消，通作消。）
*Ling Shu: Jing Shui* Chapter (Full Text)
Huang Di asked Qi Bo, saying: The twelve meridians of the human body correspond externally to the twelve rivers on earth and are internally connected to the Zang and Fu organs. These twelve rivers vary in size, depth, width, and distance; similarly, the Zang and Fu organs differ in their height, size, and capacity to receive food and fluids. How do they correspond? (The human body has twelve meridians, namely the three Yin and three Yang meridians of the hand and foot. In heaven and earth, there are twelve major rivers: Qingshui, Weishui, Haisei, Hushui, Rushui, Mianshui, Huaishui, Luoshui, Jiangshui, Heshui, Jishui, and Zhangshui. Meridians differ in height and size, while rivers differ in width and distance; thus, humans and heaven and earth resonate with each other.) Rivers accept water flow and move across the land; the five Zang organs store spirit, qi, hun, and po; the six Fu organs receive food and fluids, circulate them, and disseminate their essence; the meridians receive blood and nourish the body. How should these be integrated for treatment? May I ask about the depth of acupuncture and the number of moxibustion cones? (Rivers accept water and flow over the earth. The human five Zang organs store spirit and soul. The six Fu organs receive food and fluids, transform them into subtle qi, and distribute it internally and externally. Meridians are like rivers, and blood is like water; just as rivers carry water throughout the world, meridians circulate blood throughout the body. Integrating the principles of rivers into treatment acknowledges that source and destination vary, so the depth of acupuncture and the number of moxibustion cones must also be distinguished.)
Qi Bo replied, "Excellent question! Heaven is too high to measure, and earth is too vast to quantify. This is what is meant. Moreover, humans live between heaven and earth, within the six directions. The height of heaven and the breadth of earth cannot be fully measured by human effort. However, for a normal person of eight chi tall, the skin and flesh are on the surface, accessible to measurement, palpation, and tracing. After death, dissection allows internal observation. The firmness or fragility of the Zang organs, the size of the Fu organs, the quantity of food and fluids, the length of vessels, the clarity or turbidity of blood, the amount of qi, and the variations among the twelve meridians—whether rich in blood and poor in qi, poor in blood and rich in qi, rich in both, or poor in both—all have approximate numerical standards. When treating with needles and moxa, one regulates the meridian qi according to fixed principles." (Heaven is high, earth is broad, difficult to measure. Humans exist between heaven and earth, their qi numbers resonating with heaven and earth, seemingly hard to grasp; yet the eight-chi body has form. While alive, its exterior can be measured; after death, its interior can be dissected. Thus, the firmness of Zang organs is detailed in the *Ben Cang* chapter; the size of Fu organs and quantity of food/fluids in the *Ping Ren Jue Gu* chapter; vessel length in the *Mai Du* chapter; blood clarity in the *Gen Jie* chapter; and the approximate quantities of blood and qi in the twelve meridians are found in chapters such as *Xue Qi Xing Zhi*. Therefore, the appropriate depths of acupuncture and quantities of moxibustion are as follows.)
Huang Di said, "I find it pleasing to hear, but my mind does not yet understand. I wish to hear the complete explanation." Qi Bo replied, "This is why humans participate in heaven and earth and respond to Yin and Yang; it must be carefully examined." (Humans participate with heaven and earth, forming the 'Three'; the meaning of responding to Yin and Yang is explained below.)
The Foot-Taiyang Bladder Meridian corresponds externally to the Qingshui River and internally to the Bladder, governing the water passages. (Here, meridians are paired with rivers to discern the abundance or deficiency of blood and qi via imagery. The Foot-Taiyang Meridian connects to the Bladder and is characterized by abundant blood and deficient qi, hence it corresponds to Qingshui. Note: Qingshui refers to the Daqing River and Xiaoqing River. Geographic records state: The Daqing River is the old course of the Ji River, flowing northeast from Yanzhou Prefecture through Changqing County, entering the sea at Lijin. The Xiaoqing River, also called Luanshui, originates from the Baotu Spring in Jinan Prefecture, passes through Zhangqiu, receives waters from the Luo River, and enters the sea at Xincheng. The *Yu Gong* mentions 'floating on the Ji and Luo to reach the He,' referring to this river. Both belong to Jinan Prefecture, Shandong Province.)
The Foot-Shaoyang Gallbladder Meridian corresponds externally to the Weishui River and internally to the Gallbladder. (The Foot-Shaoyang Meridian connects to the Gallbladder and is typically characterized by deficient blood and abundant qi, hence it corresponds to Weishui. Note: Weishui originates from Wushi Mountain in southwest Weiyuan County, Longxi Commandery, and flows into the Yellow River at Tongzhou. Both locations are in Shaanxi Province; Weiyuan belongs toLintao Prefecture, and Tongzhou belongs to Xi'an Prefecture.)
The Foot-Yangming Stomach Meridian corresponds externally to the Haisei (Sea Water) and internally to the Stomach. (The Foot-Yangming Meridian connects to the Stomach and is typically characterized by abundant qi and abundant blood, serving as the Sea of the Five Zang and Six Fu organs, hence it corresponds to Haisei. Note: The sea surrounds the earth; seawater flows continuously, essentially one entity. The term 'Four Seas' divides them by direction: East is Bohai, South is Zhanghai, West is Qinghai, North is Hanhai.)
The Foot-Taiyin Spleen Meridian corresponds externally to the Hushui (Lake Water) and internally to the Spleen. (The Foot-Taiyin Meridian connects to the Spleen and is typically characterized by abundant qi and deficient blood—the *Jiu Zhen Lun* states abundant blood and deficient qi—hence it corresponds to Hushui. Hu refers to the Five Lakes: Pengli, Dongting, Chaohu, Taihu, and Jianhu. All are in the southeast. The *Zhou Li · Zhi Fang Shi* states: The marshes of Yangzhou are called Juqu.)
The Foot-Shaoyin Kidney Meridian corresponds externally to the Rushui River and internally to the Kidney. (The Foot-Shaoyin Meridian connects to the Kidney and is typically characterized by deficient blood and abundant qi, hence it corresponds to Rushui. Note: Rushui originates from Tianxi Mountain in Ruzhou, flows through Xiping, Shangcai, and Ruyang counties into the Huai River, and now belongs to Runing Prefecture, Henan Province.)
The Foot-Jueyin Liver Meridian corresponds externally to the Mianshui River and internally to the Liver. (The Foot-Jueyin Meridian connects to the Liver and is typically characterized by abundant blood and deficient qi, hence it corresponds to Mianshui. Note: Mianshui is also known as Jianshui, originating from Baishi Mountain northeast of Xin'an County, flowing into the Luo River between Mianchi and Xin'an, and then into the Yellow River. It now belongs to Henan Prefecture, Henan Province. 'Mian' is pronounced 'mian'.)
The Hand-Taiyang Small Intestine Meridian corresponds externally to the Huaishui River, internally to the Small Intestine, and the water passages emerge from it. (The Hand-Taiyang Meridian connects to the Small Intestine and is typically characterized by abundant blood and deficient qi, hence it corresponds to Huaishui. Note: Huaishui originates from Tongbai Mountain in Tangzhou, winds around the borders of Xuzhou and Yangzhou, and enters the sea in the east. It now belongs to Nanyang Prefecture, Henan Province, renamed Tang County.)
The Hand-Shaoyang Sanjiao Meridian corresponds externally to the Luoshui River and internally to the Sanjiao. (The Hand-Shaoyang Meridian connects to the Sanjiao and is typically characterized by deficient blood and abundant qi, hence it corresponds to Luoshui. Note: Luoshui originates from Changbai Mountain in Zhangqiu, flows into the Xiaoqing River to the sea, and now belongs to Jinan Prefecture, Shandong Province. See details under the Foot-Taiyang Meridian entry above. 'Luo' is pronounced 'lei', or 'tai he qie'.)
The Hand-Yangming Large Intestine Meridian corresponds externally to the Jiangshui River and internally to the Large Intestine. (The Hand-Yangming Meridian connects to the Large Intestine and is typically characterized by abundant blood and abundant qi, hence it corresponds to Jiangshui. Note: Jiangshui originates from Minshan in Western Shu, now in Maozhou, Chengdu Prefecture, Sichuan Province. It is ten thousand li long and enters the sea at Wu. This serves as the boundary between North and South.)
The Hand-Taiyin Lung Meridian corresponds externally to the Heshui (Yellow River) and internally to the Lung. (The Hand-Taiyin Meridian connects to the Lung and is typically characterized by abundant qi and deficient blood. The Lung is the canopy of the Zang and Fu organs; its meridian is the highest and converges with all vessels, hence it corresponds to Heshui. Note: The Yellow River has two sources: one from the Kunlun Mountains (Congling), one from Khotan. They merge and flow east into Puchang Sea, running underground, emerging south of Jishi to enter China. Another theory states the source is Xingxu Hai, located over 3,000 li west of Malhu Prefecture, Sichuan, and 1,500 li northwest of Lijiang Prefecture, Yunnan. Gathering various streams, it flows west to east, reaching Kunlun in twenty days, circling its southwest, turning northeast, then northwest, then northeast again, passing through Yunzhong and Jiuyuan, finally entering China at Daning. It is the ancestor of the Four Great Rivers.)
The Hand-Shaoyin Heart Meridian corresponds externally to the Jishui River and internally to the Heart. (The Hand-Shaoyin Meridian connects to the Heart and is typically characterized by deficient blood and abundant qi, hence it corresponds to Jishui. Note: The source initially emerges from beneath Wangwu Mountain as Jishui, disappears, re-emerges as Jishui. Jishui cuts across the Yellow River without mixing, maintaining clarity, hence called Qingji. Though small, it is revered, ranking among the Four Great Rivers. It now belongs to Jiyuan County, Huqing Prefecture, Henan Province.)
The Hand-Jueyin Pericardium Meridian corresponds externally to the Zhangshui River and internally to the Pericardium. (The Hand-Jueyin Meridian connects to the Heart Master and is typically characterized by abundant blood and deficient qi, hence it corresponds to Zhangshui. Note: There are two Zhangshui rivers: one from Dameng Valley in Guxian, Shangdang, called Qingzhang; the other from Fajiu Mountain in Changzi County, Shangdang, called Zhuozhang. Both flow into the Yellow River and now belong to Shanxi Province. Guxian is Leping County, Taiyuan Prefecture. Changzi County belongs to Luan Prefecture. Diagrams of these rivers and meridians are provided above.)
All these five Zang and six Fu organs corresponding to the twelve rivers have external sources and internal endowments. They are interconnected internally and externally, like a circle without beginning or end; the human meridians are the same. Thus, Heaven is Yang, Earth is Yin; the area above the waist is Heaven, and below the waist is Earth. Areas north of the Sea are Yin; areas north of the Lake are Yin within Yin; areas south of Zhangshui are Yang; areas north of the Yellow River up to Zhangshui are Yang within Yin; areas south of Luoshui up to Jiangshui are Yang within Solar Yang. This represents the Yin-Yang of a specific corner, illustrating how humans participate in and resonate with heaven and earth. (This correlates rivers and meridians with the Yin-Yang of heaven and earth. Rivers flow externally, with springs emerging from the ground. Meridians run on the surface, while Zang and Fu govern the interior. Thus, they interconnect like a circle. However, rivers and meridians have Yin-Yang distinctions. Heaven is light and clear above, hence Yang; Earth is heavy and turbid below, hence Yin. The *Liu Wei Zhi Da Lun* states: Above Tianshu, Heaven Qi governs; below Tianshu, Earth Qi governs. The human body mirrors heaven and earth; thus, above the waist is Heaven/Yang, below is Earth/Yin. Similarly for meridians and Zang-Fu corresponding to rivers. For example, the Sea corresponds to the Stomach, the Lake to the Spleen; Spleen and Stomach reside in the Central Region, the waist division. North of the Sea is Yin; regarding the Stomach, downward include Small Intestine, Gallbladder, and Bladder, which are Fu organs north of the Stomach, hence Yin. North of the Lake is Yin within Yin; regarding the Spleen, downward include Liver and Kidney, which are Zang organs north of the Spleen, hence Yin within Yin. Above the waist, Zhangshui corresponds to the Pericardium; above the Pericardium are only Heart and Lung, hence south of Zhangshui is Yang. Heshui corresponds to the Lung; below the Lung are only Heart and Pericardium, hence north of Heshui to Zhangshui is Yang within Yin. This uses south-up/north-down to explain Yin-Yang. Furthermore, more Yang exists outside the Zang-Fu: the Sanjiao, and outside the Sanjiao, the skin and hair. The *Ben Cang* chapter states: Lung corresponds to Large Intestine; Large Intestine's correspondence is skin. Now, Sanjiao corresponds to Luoshui, Large Intestine to Jiangshui; thus, south of Luoshui to Jiangshui is Yang within Solar Yang. This is the way heaven, earth, and humans combine. Heaven and earth are vast; the rivers mentioned here refer specifically to those in China, hence 'a corner of Yin-Yang,' illustrating human participation with heaven and earth.)
Huang Di said: "Regarding the correspondence of rivers to meridians, their distances, depths, and the amounts of water and blood differ. How should acupuncture be applied integrating these factors?" Qi Bo replied: "The Foot-Yangming Stomach Meridian is the Sea of the Five Zang and Six Fu organs. Its pulse is large, blood is abundant, qi is vigorous, and heat is strong. To needle this meridian, if not deep enough, pathogenic factors will not dissipate; if not retained long enough, pathogenic factors will not be drained." (Acupuncture methods vary by meridian, requiring different depths measurable in cun, and retention times recorded by breaths, adapted to the superficiality or profundity of each meridian. Among the twelve meridians, only the Foot-Yangming is largest, with abundant qi and blood. If pathogenic factors are strong, heat will be intense. Needling requires depth to scatter pathogens and retention to drain them; see details below.) Foot-Yangming: depth 6 fen, retain 10 breaths. Foot-Taiyang: depth 5 fen, retain 7 breaths. Foot-Shaoyang: depth 4 fen, retain 5 breaths. Foot-Taiyin: depth 3 fen, retain 4 breaths. Foot-Shaoyin: depth 2 fen, retain 3 breaths. Foot-Jueyin: depth 1 fen, retain 2 breaths. (These are the needling degrees for the six Foot meridians. Exhalation is Hu, inhalation is Xi. 'Ten breaths' includes inhalation, as one exhalation equals one respiratory cycle. However, tonification and sedation differ in timing. For sedation, insert needle during patient's inhalation, rotate on second inhalation, remove on exhalation. For tonification, insert on exhalation, rotate on second exhalation, remove on inhalation. As the *Zhen Fu* states: Tonification is exhale-then-inhale; sedation is inhale-then-exhale. Later methods used coughing for exhalation and breath holding for inhalation, which function similarly.) The Hand Yin-Yang meridians have closer pathways for receiving qi, and qi arrives quickly. Maximum depth should not exceed 2 fen, and retention should not exceed 1 breath. (The six Hand meridians are upper-body, with thin muscles and shallow valleys, so deep needling is unsuitable. Meridians are short and qi easily disperses, so long retention is unsuitable.) For patients varying in age, size, fatness, or thinness, one must mentally assess and adjust, called 'following the constant patterns of Heaven.' (General needling rules are as stated; however, individuals vary: youth is vigorous, age is declining, large bodies are broad, small bodies narrow, fat bodies require depth, thin bodies require shallowness. One must mentally assess ('liao'). Since Heaven's ways are infinite and creation mysterious, doctors should emulate this for versatile application, termed 'following Heaven's constants.' Mei Gugao stated: Although retention times are specified, disease depth varies. For mild disease, follow text; for severe disease, pathogen clings to needle, making rotation difficult. Wait for healthy qi to arrive slowly and weakly before removing needle to expel pathogen. Do not rigidly adhere to text. This is mental assessment. See *Zhen Ci Lei* Vol. 20 for details on age/size/fat/thin. 'Liao' means to arrange/disorder.) Moxibustion follows similar principles. Exceeding these limits causes 'evil fire,' leading to dry bones and sluggish pulses; exceeding needling limits causes qi depletion. (Needling has depth/speed degrees; moxibustion has cone-size/number degrees. Both have tonification/sedation. Fire tonification: do not blow fire. Fire sedation: blow fire quickly. Blood excess/qi stagnation/deep disease/thick flesh: sedation. Yang deficiency/cowardly qi/vital emptiness/weak constitution: tonification. Back, abdomen, thighs, buttocks (distant sites, slow momentum): large/multiple cones. Head, face, arms, frail/young/small: small/few cones. This is the general rule. Ignoring this and exceeding moxa limits causes harm, i.e., evil fire. Improper moxa leads to dry bones/sluggish pulses; improper needling depletes vital qi, causing premature death.)
Huang Di said: "Can the sizes of meridians, amounts of blood, thickness of skin, firmness of muscle, and size of popliteal fossae be measured?" (Asking if they are quantifiable.) Qi Bo replied: "Those that can be measured take the medium-sized person as standard, those whose muscles are not severely wasted and whose blood and qi are not depleted. For measuring a person who is emaciated with wasted flesh and muscle, how can standard measurements apply? One must carefully examine, palpate, trace, and observe to determine cold/heat and excess/deficiency, then regulate accordingly. This is called establishing true principles based on appropriateness." (Medium standard refers to average constitutions. Those with non-wasted muscles and stable blood/qi serve as the norm. Emaciated individuals cannot be judged by standard metrics. One must examine and palpate, adjusting to their condition. The previous text sets rules for students; adapting to specific cases requires heart-mind insight and manual skill to achieve true therapeutic mastery. 'Xiao' is interchangeable with 'Xiao'.)