至目锐 。（而交足少阳胆经。）是动。则病耳聋。浑浑 。（脉入耳中。）嗌肿喉痹。（少阳相火。）是主气所生病者。
（气
分三焦心包。皆主相火。）汗出。（火蒸为汗。）目锐 痛。颊肿。耳后肩 肘臂外皆痛。小指次指不用。（皆经脉所过。）
胆足少阳之脉。起于目锐 。（瞳子 穴。去 五分。）上抵头角。下耳后。循颈行手少阳之前。（三焦。）至肩上。却交
出手少阳之后。入缺盆。其支者。从耳后入耳中。（过小肠听宫穴。）出走耳前。至目锐 后。（瞳子 之分。）其支者。
别锐 。下大迎。（胃经穴。在颔前一寸三分。动脉陷中。）合于手少阳。（三焦。）抵于 下。加颊车下颈。合缺盆。（与
前入者相合。）以下胸中。贯膈。络肝属胆。（相为表里。）循胁里。（腋下为胁。又名 。）出气街。（即气冲。毛际两旁
动脉。）绕毛际。（曲骨之外为毛际。）横入髀厌中。（即髀枢。）其直者。从缺盆下腋。循胸过季胁。（胁骨之下为季胁。
即肝经章门穴。）下合髀厌中。以下循髀阳。（循髀外。行太阳阳明之间。）出膝外廉。下外辅骨之前。（髀骨为辅骨。）直
下抵绝骨之端。（外踝上为绝骨。）下出外踝之前。循足跗上。（足面。）入小指次指之间。（足第四指窍阴穴而终。经别篇
又云。上肝贯心。以上挟咽。出颐颔中。散于面。系目系。）其支者。别跗上入大指之间。循大指歧骨内出其端。（足大
指本节后为歧骨。）还贯爪甲。出三毛。（大指爪甲后为三毛。以交于足厥阴肝经。）是动。则病口苦。（胆味为苦。火亦
作苦。）善太息。（木气不舒。）心胁痛。不能转侧。（脉贯心。胁为肝胆往来之道。盖太阳行身后。阳明行身前。少阳行
身侧也。）甚则面微有尘。体无膏泽。（木郁不能敷荣。）足外反热。（出膝外廉。外辅骨外踝。）是为阳厥。（少阳气逆。）
是主骨所生病者。（骨病未详。按全元起云。少阳者。肝之表。肝主筋。筋会于骨。是少阳之经气所荣。故云。）头痛。
（脉
上头角。故偏头痛。属少阳病。）颔痛。（脉加颊车。）目锐 痛。（脉起锐 。）缺盆中肿痛。胁下肿。（经脉所过。）马刀
侠瘿。（颈项胁腋所生疮疡。少阳部分。坚而不溃。）汗出（少阳相火。）振寒疟。（少阳居半表半里。故疟病寒热。必属
少阳。）胸胁肋髀膝外。至胫绝骨外踝前。及诸节皆痛。（皆经脉所过。按少阳行身侧。故本篇多用外字。）肝足厥阴之脉。
起于大指丛毛之际。（大敦穴。）上循足跗上廉。去内踝一寸。（中封穴。）上踝八寸。交出太阴（脾。）之后。上 内廉。
循股阴。（股内之阴包五里阴廉穴。）入毛中。过阴器。（入阴毛中。左右环绕阴器。）抵小腹。挟胃属肝络胆。（相为表里。）
上贯膈。布胁肋。循喉咙之后。上入颃颡。（咽颡。篇后又曰。脉络于舌本。）连目系。上出额。与督脉会于巅。（顶上百
会穴。）其支者。从目系下颊里。环唇内。（行任脉之外。交环于唇口。）其支者。复从肝别贯膈。上注肺。（行中焦中脘
之分。以交于手太阴经。）是动。则病腰痛。（肝肾为子母之脏。腰痛为母病及子。）不可以俯仰。（木曰曲直。筋病故然。）
丈夫 疝。（脉络阴器。）妇人少腹肿。（脉抵小腹。妇人亦有疝。但不名疝而名瘕。）甚则嗌干。（脉循喉咙。）面尘脱色。
（木病不能生荣。）是（本缺主字。）肝所生病者。胸满（脉上贯膈。）呕逆（木火冲胃。）飧泄。（木盛克土。）狐疝。（脉
环阴器。）遗溺（肝虚。）闭癃。（肝火。）（经脉篇。）
【素】任脉者。（任冲督。皆奇经八脉之一。）起于中极之下。（脐下四寸。穴名中极。任脉在中极下。始于二阴之交。
会阴之穴。任由会阴而行腹。督由会阴而行背。）以上毛际。循腹里。（中极穴。）上关元。（穴名。脐下三寸。）至咽喉上
颐。（循承浆而络于齿龈。）循面入目。（入目下而络于承泣。）冲脉者。起于气街。（足阳明经穴。在毛际两旁。）并少阴
之经。（肾经。灵枢动输篇。冲脉与肾之大络。起于肾下。出于气街。难经甲乙经并作阳明经。）挟脐上行。至胸中而散。
（任脉当脐中而上。冲脉夹脐旁而上。灵枢五音五味篇。冲脉任脉皆起于胞中。上循背里。为经络之海。其浮而外者。
循腹右上行。会于咽喉。别而络唇口。血气盛则充肤热肉。血独盛则淡渗皮肤。生毫毛。）任脉为病。男子内结七疝。女
子带下瘕聚。（七疝。寒水筋血气狐 也。又灵素有心疝肺疝肝疝脾疝肾疝。及厥疝冲疝 疝 疝狐疝。是则五脏皆有疝。
不独肾阴也。带下瘕聚。即妇人之疝。）冲脉为病。逆气里急。（冲任行腹里。故病在内。气有余故逆。血不足故急。）督
脉为病。脊强反折。（督脉行背。故病在脊。冲任督之脉。一源而三歧。皆起于胞中。故经亦有谓冲脉为督脉者。古图经
有以任脉循背者谓之督。自少腹直上者谓之任。亦谓之督也。今人率以行身背者为督。行身前者为任。从中分者为冲也。）
督脉者。（总督一身之阳。）起于少腹以下骨中央。女子入系廷孔。（阴廷之孔。即窈漏也。）其孔。溺孔之端也。其络循
阴器。（络女子之阴器。）合篡间。（二阴之间。）绕篡后。（肛门之后。）别绕臀至少阴。（肾经。）与巨阳（太阳膀胱。）中
络者。合少阴。上股内后廉。贯脊属肾。（督脉之绕臀者。与太阳少阴相合而行。）与太阳起于目内 。上额交巅。上入
络脑。还出别下项。循肩膊内。挟脊抵腰中。入循膂络肾。（此督脉并太阳而行者。）其男子循茎。（男子阴器。）下至篡。
与女子等。其少腹直上者。贯脐中央。上贯心入喉。上颐环唇。上系两目之下中央。（此督脉并任脉而行者。王注云。由
此观之。三脉异名而同体也。）此生病。从少腹上冲心而痛。（其气冲上。）不得前后。（大小便。）为冲疝。（此督脉为病
同于冲脉者。）其在女子不孕。（冲为血海。任主胞胎。二经病。故不孕。）癃痔遗溺。嗌干。（此督脉为病同于冲任者。
以其脉上循喉咙。下循阴器。合篡间。绕篡后。故然也。所谓任者。女子得之以任养也。冲者。其气上冲也。督者。督
领经脉之海也。）（骨空论）
【灵】跷脉者。（奇经八脉。有阳跷阴跷。）少阴之别。（阴跷为足少阴肾之别脉。）起于然骨之后。（足内踝大骨之下。
照海穴。）上内踝之上。直上。循阴股入阴。上循胸里。入缺盆。上出人迎之前。（胃经穴。颈旁挟喉动脉。）入 。（颧
也。）属目内 。（睛明穴。）合于太阳阳跷而上行。（阳跷脉。始于膀胱经之申腰穴。足外踝下陷中。）气并相还。（二气
相并周旋。）则为濡。（润泽。）目气不荣。则目不合。（脉度）
【灵】脾之大络。名曰大包。出渊液（腋下穴。属胆经。）下三寸。布胸胁。实则身尽痛。虚则百节尽皆纵。（经脉）
（本篇又曰。手太阴之别曰列缺。手少阴之别曰通里。手心主之别曰内关。手太阳之别曰支正。手阳明之别曰偏历。手
少阳之别曰外关。足太阳之别曰飞扬。足少阳之别曰光明。足阳明之别曰丰隆。足太阴之别曰公孙。足少阴之别曰大钟。
足厥阴之别曰蠡沟。任脉之别曰尾翳。督脉之别曰长强。合脾之大包。名十五络。）
【素】胃之大络。名曰虚里。贯膈络肺。出于左乳下。其动应衣。脉宗气也。（宗。尊也。主也。土为物母。为十二
经脉之宗。）盛喘数绝者。则病在中。结而横。有积矣。绝不至曰死。乳之下。其动应衣。宗气泄也。（动甚则气泄。）（平
人气象论）
【素】圣人南面而立。前曰广明。后曰太冲。（王注曰。南方火位。阳气盛大。故曰大明。在人则心藏在南。故谓前。
太冲即冲脉。在下在北。故曰后。少阴肾脉。与之合而盛大也。）太冲之地。名曰少阴。少阴之上。名曰太阳。（肾脏为
阴。脉行足小指之下。膀胱腑为阳。脉行足小指外侧。相为表里。）太阳根起于至阴。（穴在足小指外侧。）结于命门。（灵
枢曰。目也。即睛明穴。）名曰阴中之阳。中身而上。名曰广明。广明之下。名曰太阴。（腰以上为天。腰以下为地。广
明心脏下。即太阴脾脏也。）太阴之前。名曰阳明。（阳明胃脉。行太阴脾脉之前。相为表里。）阳明根起于厉兑。（穴在
足大趾次趾之端。）名曰阴中之阳。厥阴之表。名曰少阳。（胆脉行肝脉之分外。肝脉行胆脉之位内。相为表里。）少阳根
起于窍阴。（穴在足小趾次趾之端。）名曰阴中之少阳。是故三阳之离合也。（吴注。行表行里谓之离。阴阳配偶谓之合。）
太阳为开。阳明为阖。少阳为枢。（太阳在表。敷布阳气。阳明在表之里。收纳阳气。少阳在表里之间。转输阳气。灵枢
三句同。）三经者。不得相失也。搏而勿浮。命曰一阳。（吴注。搏手冲和。无复三阳之别。）外者为阳。内者为阴。（阳
脉行表。阴脉行里。）然则中为阴。（阴主内。）其冲在下。名曰太阴。（脾脉在冲脉之上。）太阴根起于隐白。（穴在足大
趾端。）名曰阴中之阴。太阴之后。名曰少阴。（肾脉行脾之后。）少阴根起于涌泉。（穴在足心。）名曰阴中之少阴。少阴
之前。名曰厥阴。（厥阴肝脉。上踝八寸。交出太阴脾经之后。始行少阴肾经之前。前此则否。）厥阴根起于大敦。（穴在
足大趾三毛中。）阴之绝阳。（厥阴主十月。为阳之尽。）名曰阴之绝阴。（三阴三阳。至此经为尽处。）是故三阴之离合也。
太阴为开。厥阴为阖。少阴为枢。（太阴为至阴。敷布阴气。厥阴阴之尽。受纳阴气。肾气不充。则开阖失常。故为枢。）
三经者。不得相失也。搏而勿沉。命曰一阴。（阴阳数之可千。推之可万。然其要则本之一阴一阳。张子所谓一故神。两
故化也。）（阴阳离合论。）
【素】阳明两阳合明也。（三月辰。主左足阳明。四月巳。主右足阳明。为两阳合明。）厥阴两阴交尽也。（九月戌。
主右足厥阴。十月亥。主左足厥阴。为两阴交尽。）（至真要大论）
【素】三阳为父。（三阳。太阳也。总督诸阳。）二阳为卫。（二阳。阳明也。御邪扶生。）一阳为纪。（一阳。少阳也。
纲纪形气。）三阴为母。（三阴。太阴也。育养资生。）二阴为雌。（二阴。少阴也。为牝脏。）一阴为独使。（一阴。厥阴
也。善谋虑为使。）（阴阳类论）
【灵】营气之道。内谷为宝。（气之清者为营。成于水谷。所化精微之气。）谷入于胃。乃传之肺。（脾为传精于肺。）
流溢于中。布散于外。（肺为传相。为布散于中外。）精专者。行于经隧。（精之专者化为营。循行正经之隧道。）常营无
已。终而复始。是谓天地之纪。故气从太阴。（营气之行。每日从手太阴肺始。）出注手阳明。（大肠经。）上行注足阳明。
（胃经。）下行至跗上。（足面。）注大指间。与太阴合。（足大趾隐白穴。合足太阴。）上行抵髀。（股髀内廉。）从髀注心
中。循手少阴。（心。）出腋下臂。注小指。（手小指。心经少泽穴。）合手太阳。（至小指外侧。合小肠经。）上行乘腋。
出内。（目下。）注目内 。（睛明穴。足太阳膀胱经。）上巅下项。合足太阳。（膀胱经。）循脊下尻。（脊骨尽处。）下
行注小指之端。（足小趾。膀胱经至阴穴。）循足心。（斜趋足心。肾经涌泉穴。）注足少阴。上行注肾。从肾注心。（手厥
阴心包经。）外散于胸中。循心主脉。（即心包络。）出腋下臂。出两筋之间。（心包经大陵穴。）入掌中。（劳宫穴。）出中
指之端。（中冲穴。心包经尽处。）还注小指次指之端。（手第四指关冲穴。属手少阳三焦经。）合手少阳。（三焦。）上行
注膻中。（两乳中间。）散于三焦。从三焦注胆。出胁注足少阳。（胆经。）下行至跗上。（足面。）复从跗注大指间。（足厥
阴肝经大敦穴。）合足厥阴。上行至肝。（至此而终。）从肝上注肺。（复行肺经。）上循喉咙。入颃颡之窍。（咽颡。）究于
畜门。（未详。新校正云。疑即贲门。）其支别者。上额。循巅下项中。循脊入 。（音邸。脊骨尽处。）是督脉也。络阴
器。上过毛中。入脐中。上循腹里。入缺盆。（马注。此任脉也。）下注肺中。复出太阴。（终而复始。）此营气之所行也。
逆顺之常也。（顺行逆行。皆合常数。）（营气）
【灵】人受气于谷。谷入于胃。以传与肺。五脏六腑。皆以受气。（胃升精于肺。肺散精于脏腑。）其清者为营。浊
者为卫。（素问曰。营者。水谷之精气。卫者。水谷之悍气。）营在脉中。（阴性精专。随宗气以行于经隧之中。）卫在脉
外。（阳性 悍滑利。不入于脉。而自行于皮肤分肉之间。卫气篇曰。其浮气之不循经者。为卫气。其精气之行于经者。
为营气。）周营不休。五十而复大会。阴阳相贯。如环无端。卫气行于阴二十五度。行于阳二十五度。分为昼夜。故气至
到达目外角。（此处与足少阳胆经相交。）经脉发生变动时，会出现耳聋、听力模糊（脉气进入耳中）、咽喉肿痛及喉痹（因少阳相火所致）。由本经之气所主生的疾病包括：出汗（火热蒸腾津液为汗）、目外角疼痛、面颊肿胀、耳后、肩部、肘部、臂外侧均出现疼痛，小指和次指活动不利（这些部位都是经脉经过的地方）。
足少阳胆经的脉气，起始于目外角（瞳子髎穴，距离眼角五分），向上抵达头角，向下经过耳后，沿着颈部走在手少阳三焦经的前面，到达肩上，然后交叉到手少阳三焦经的后面，进入缺盆。其分支从耳后进入耳中（经过小肠经听宫穴），走出耳前，到达目外角后方（瞳子髎所属区域）。另一分支从目外角分出，向下经过大迎穴（胃经穴位，位于下颌前一寸三分，动脉凹陷处），与手少阳三焦经会合，下行至下颌角下方，加于颊车穴之下，再向下进入颈部，与缺盆处的脉气汇合（与前文进入缺盆的脉气相合），然后向下进入胸中，贯穿膈肌，联络肝脏，归属于胆（肝胆互为表里）。接着沿着胁肋内部行走（腋下称为胁，又名季胁），出于气街（即气冲穴，位于阴毛两侧动脉处），环绕阴毛边缘（曲骨穴之外为阴毛际），横向进入髀厌中（即髀枢，大腿根部关节处）。其直行者，从缺盆向下经过腋下，沿着胸部经过季胁（肋骨下部称为季胁，即肝经章门穴所在），向下与髀厌中的脉气汇合，然后沿着大腿外侧下行（沿大腿外侧，行于太阳经和阳明经之间），出于膝外侧，下行于腓骨之前（大腿骨称为辅骨），直下到达绝骨端（外踝上方称为绝骨），向下出于外踝之前，沿着足背行走，进入小指和次指之间（在足第四趾窍阴穴结束，经别篇又说：上行联络肝脏，贯穿心脏，向上挟持咽喉，散布于面部，系连目系）。另一分支，从足背分出，进入大脚趾之间，沿着大脚趾歧骨内（足大脚趾本节后的骨头称为歧骨）走出其末端（足大脚趾爪甲后方的丛毛处称为三毛，此处与足厥阴肝经相交）。经脉发生变动时，会出现口苦（胆味为苦，火气也表现为苦）、喜欢叹气（木气不舒畅）、心胁部疼痛、身体不能转侧（脉气贯穿心脏，胁肋是肝胆气机往来的通道，因为太阳经行于身后，阳明经行于身前，少阳经行于身侧）。病情严重时，面色微显尘垢，身体缺乏光泽（木气郁结不能敷布荣养气血）。足外侧反常发热（脉出膝外侧，外辅骨和外踝外侧）。这被称为阳厥（少阳气机逆乱）。由本经之气所主生的疾病包括：头痛（脉气上达头角，所以偏头痛属于少阳病）、下颌痛（脉气加于颊车）、目外角痛（脉气起于目外角）、缺盆中间肿痛、胁下肿胀（均为经脉经过之处）、马刀侠瘿（生于颈项、胁腋部的疮疡，属于少阳部位，坚硬而不溃破）、出汗（少阳相火所致）、寒战疟疾（少阳居于半表半里，所以疟疾的寒热往来必属少阳病）。胸胁、肋部、髀部、膝外侧，直到胫骨、绝骨、外踝前方以及各个关节都可能出现疼痛（都是经脉经过的地方，按少阳经行于身侧，所以本篇多用“外”字）。
足厥阴肝经的脉气，起始于大脚趾丛毛处（大敦穴），向上沿着足背上缘，距离内踝一寸（中封穴），上行至踝上八寸处，交叉到足太阴脾经的后面，向上沿着大腿内侧，沿着股阴（大腿内侧有包、五里、阴廉等穴位），进入阴毛中，经过生殖器（进入阴毛中，左右环绕生殖器），抵小腹，挟胃两旁，归属于肝，联络胆（肝胆互为表里）。向上贯穿膈肌，分布于胁肋，沿着喉咙后面，向上进入颃颡（咽部和颡部，篇后又说：脉络连于舌根），连系目系，向上出于额部，与督脉会合于头顶（顶上的百会穴）。其分支，从目系下行至脸颊内部，环绕嘴唇内侧（行于任脉之外，交环于唇口）。另一分支，再从肝脏分出，贯穿膈肌，向上注入肺中（行于中焦中脘部位，以交于手太阴肺经）。经脉发生变动时，会出现腰痛（肝肾为母子之脏，腰痛是母病及子），身体不能俯仰（木性曲直，筋病故如此）。男子患疝气（脉络经过生殖器），妇人少腹部肿胀（脉气抵小腹，妇人也有疝病，但不叫疝而叫瘕）。严重时咽喉干燥（脉气循喉咙），面色如尘且脱失血色（木病不能生发荣养）。这是肝经所主的疾病，包括：胸满（脉气上贯膈）、呕逆（木火冲犯胃腑）、完谷不化的泄泻（木气过盛克制土气）、狐疝（脉气环绕生殖器）、遗尿（肝气虚）、小便不通（肝火旺）。（出自《经脉》篇）
【素问】任脉，（任脉、冲脉、督脉都是奇经八脉之一。）起始于中极穴之下（脐下四寸，穴名中极。任脉在中极穴下方，始于二阴之交，即会阴穴。任脉由会阴而行于腹部，督脉由会阴而行于背部。）以上行至阴毛际，沿着腹里（中极穴），上行至关元穴（穴名，脐下三寸），到达咽喉，上至颐部（沿着承浆穴并联络齿龈），沿着面部进入眼睛（进入眼下并联络承泣穴）。
冲脉，起始于气街（足阳明经穴位，位于阴毛两侧）。与足少阴肾经并行（肾经，《灵枢·动输》篇说，冲脉与肾的大络，起于肾下，出于气街；《难经》和《甲乙经》都作阳明经）。挟着脐部上行，至胸中而散开。（任脉当脐中而上行，冲脉夹脐旁而上行。《灵枢·五音五味》篇说，冲脉和任脉都起于胞中，向上沿着脊背内部，是经络的海。其中浮行于体表的，沿着腹部右上行，会合于咽喉，分别联络唇口。血气旺盛则充盈皮肤肌肉，血气特别旺盛则淡渗于皮肤，生出毫毛。）任脉发病，男子体内结聚成七种疝气，女子带下及瘕聚（七疝指寒、水、筋、血、气、狐、瘕。另外《灵枢》《素问》有心疝、肺疝、肝疝、脾疝、肾疝，以及厥疝、冲疝、瘛疝、疝、狐疝等，这说明五脏都有疝病，不独肾阴。带下瘕聚，就是妇人的疝病）。冲脉发病，气逆且腹部拘急（冲脉和任脉行于腹里，所以病在内。气有余所以逆，血不足所以拘急）。
督脉发病，脊柱强直，身体向后反折（督脉行于背部，所以病在脊柱。冲、任、督三脉，同源而异流，都起于胞中，所以经文也有称冲脉为督脉的。古图经有的把循行背部的称为督，自小腹直上的称为任，也称为督。现在人通常把行于身背的称为督，行于身前的称为任，从中分出的称为冲）。
督脉，（总督一身之阳气。）起始于小腹以下骨中央。女子进入系廷孔（阴廷之孔，即阴道口）。这个孔，是尿道口的末端。其络脉沿着生殖器（络女子之生殖器），合于篡间（二阴之间），绕篡后（肛门之后），别行绕臀部至少阴肾经，与巨阳（太阳膀胱经）的中络相合，汇入少阴肾经，上行至大腿内侧后缘，贯穿脊柱，归属于肾（督脉绕臀部的部分，与太阳、少阴经相合而行）。与足太阳膀胱经起于目内眦，上额，交会于头顶，向上进入络脑，复出下行别走项部，沿着肩膊内侧，挟脊柱抵腰中，进入沿着骶骨络肾（此段督脉并足太阳经而行）。男子则沿着阴茎，下至篡部，与女子相同。其从小腹直上的部分，贯穿脐中央，向上贯穿心脏，进入喉咙，上至颐部，环绕嘴唇，向上系连两眼之下的中央（此段督脉并任脉而行。王冰注说：由此看来，三脉异名而同源）。此脉发生的疾病，从少腹上冲心脏而疼痛（其气冲上），大小便不通，称为冲疝（此督脉发病同于冲脉的情况）。在女子则不孕（冲为血海，任主胞胎，二经发病，所以不孕），癃闭、痔疮、遗尿、咽喉干燥（此督脉发病同于冲任的情况。因为其脉上循喉咙，下循生殖器，合于篡间，绕篡后，所以如此。所谓任，是女子得之以任养；所谓冲，是其气上冲；所谓督，是督领经脉之海）。（出自《骨空论》）
【灵枢】跷脉，（奇经八脉中有阳跷、阴跷。）是足少阴肾经的别络（阴跷为足少阴肾经的别脉）。起始于然骨之后（足内踝大骨之下，照海穴），向上至内踝之上，直上，沿着阴股进入阴部，向上沿着胸里，进入缺盆，向上出于人迎穴之前（胃经穴位，颈旁挟喉动脉处），进入颧部（颧也），属于目内眦（睛明穴），与足太阳膀胱经的阳跷脉会合并上行（阳跷脉，起始于膀胱经的申脉穴，足外踝下陷中）。两脉之气相并周旋，则为濡润（润泽）。如果目气不能得到荣养，则眼睛不能闭合。（出自《脉度》）
【灵枢】脾的大络，名叫大包，出于渊液穴（腋下穴位，属胆经）下三寸，布散于胸胁。实证则全身疼痛，虚证则全身关节松弛无力。（出自《经脉》）
（本篇又记载：手太阴肺经的别络叫列缺，手少阴心经的别络叫通里，手厥阴心包经的别络叫内关，手太阳小肠经的别络叫支正，手阳明大肠经的别络叫偏历，手少阳三焦经的别络叫外关，足太阳膀胱经的别络叫飞扬，足少阳胆经的别络叫光明，足阳明胃经的别络叫丰隆，足太阴脾经的别络叫公孙，足少阴肾经的别络叫大钟，足厥阴肝经的别络叫蠡沟，任脉的别络叫尾翳，督脉的别络叫长强，加上脾之大包，合称十五络。）
【素问】胃的大络，名叫虚里，贯穿膈肌，联络肺脏，出于左乳下，其搏动可以映现衣服，这是宗气的表现。（宗，尊也，主也。土为万物之母，为十二经脉之宗主。）如果搏动急促且数见断绝，则病在中焦；如果搏动结滞且横坚，则有积块；如果脉搏完全摸不到，则主死。左乳下搏动剧烈以至于映现衣服，是宗气外泄的表现。（搏动剧烈则气泄）。（出自《平人气象论》）
【素问】圣人面向南方站立，前面称为广明，后面称为太冲。（王冰注说：南方火位，阳气盛大，所以叫大明。在人身上，心脏藏于南面，所以称为前。太冲即冲脉，在下而在北，所以称为后。足少阴肾脉与之相合而盛大。）太冲之地，名为少阴。少阴之上，名为太阳。（肾脏为阴，脉行于足小指之下；膀胱腑为阳，脉行于足小指外侧，二者互为表里。）太阳经根起于至阴穴（穴在足小指外侧），结于命门（《灵枢》说：命门即眼睛，也就是睛明穴），名为阴中之阳。身躯中部以上，名为广明。广明之下，名为太阴（腰以上为天，腰以下为地。广明指心脏之下，即太阴脾脏）。太阴之前，名为阳明（阳明胃脉，行于太阴脾脉之前，二者互为表里）。阳明经根起于厉兑穴（穴在足大趾次趾之端），名为阴中之阳。厥阴之表，名为少阳（胆脉行于肝脉之分外，肝脉行于胆脉之位内，二者互为表里）。少阳经根起于窍阴穴（穴在足小趾次趾之端），名为阴中之少阳。因此三阳经的离合关系是：太阳为开，阳明为阖，少阳为枢（吴昆注：行于表、行于里称为离，阴阳配偶称为合。太阳在表，敷布阳气；阳明在表之里，收纳阳气；少阳在表里之间，转输阳气。《灵枢》这三句意思相同）。这三经，不得相互背离。脉来搏指而勿浮散，命曰一阳（吴昆注：脉来冲和，不再有三部阳经的区别）。外在的为阳，内在的为阴（阳脉行于体表，阴脉行于体内）。然而中焦也为阴（阴主内），其冲脉在下，名为太阴（脾脉在冲脉之上）。太阴经根起于隐白穴（穴在足大趾端），名为阴中之阴。太阴之后，名为少阴（肾脉行于脾经之后）。少阴经根起于涌泉穴（穴在足心），名为阴中之少阴。少阴之前，名为厥阴（厥阴肝脉，上踝八寸，交出太阴脾经之后，始行于少阴肾经之前，在此之前并非如此）。厥阴经根起于大敦穴（穴在足大趾三毛中），为阴之绝阳（厥阴主十月，为阳气之尽），名为阴之绝阴（三阴三阳，至此经为尽头）。因此三阴经的离合关系是：太阴为开，厥阴为阖，少阴为枢（太阴为至阴，敷布阴气；厥阴为阴之尽，受纳阴气；若肾气不充，则开阖失常，故为枢）。这三经，不得相互背离。脉来搏指而勿沉伏，命曰一阴（阴阳之数可成千上万，但其要点在于本于一阴一阳。张载所谓“一故神，两故化”）。（出自《阴阳离合论》）
【素问】阳明称为两阳合明（三月辰月，主左足阳明；四月巳月，主右足阳明，称为两阳合明）。厥阴称为两阴交尽（九月戌月，主右足厥阴；十月亥月，主左足厥阴，称为两阴交尽）。（出自《至真要大论》）
【素问】三阳为父（三阳指太阳，总督诸阳）。二阳为卫（二阳指阳明，御邪扶生）。一阳为纪（一阳指少阳，纲纪形气）。三阴为母（三阴指太阴，育养资生）。二阴为雌（二阴指少阴，为牝脏）。一阴为独使（一阴指厥阴，善谋虑为使）。（出自《阴阳类论》）
【灵枢】营气的运行之道，以内守水谷精微为宝（气之清者为营，由水谷所化生的精微之气而成）。谷食进入胃中，乃传送给肺（脾将精微传给肺），流溢于体内，布散于体外（肺为传相，将精微布散于中外）。其中精纯的部分，行于经脉隧道之中（精之专者化为营，循行正经之隧道），常常营运不止，终而复始，这叫做天地之纲纪。所以营气从太阴肺经开始（营气之行，每日从手太阴肺经始），出注于手阳明大肠经，上行注于足阳明胃经，下行至足背，注于大趾间，与足太阴脾经相合（足大趾隐白穴，合足太阴），上行抵于大腿，从大腿注于心中，循行手少阴心经，出于腋下臂，注于小指（手小指，心经少泽穴），合于手太阳小肠经（至小指外侧，合小肠经），上行乘腋，出于目下，注目内眦（睛明穴，足太阳膀胱经），上巅顶，下项部，合于足太阳膀胱经，循脊柱下至尻骨，下行注于小趾之端（足小趾，膀胱经至阴穴），循足心（斜趋足心，肾经涌泉穴），注于足少阴肾经，上行注于肾，从肾注于心（手厥阴心包经），外散于胸中，循行心主脉（即心包络），出于腋下臂，出于两筋之间（心包经大陵穴），入掌中（劳宫穴），出于中指之端（中冲穴，心包经尽处），还注于小指次指之端（手第四指关冲穴，属手少阳三焦经），合于手少阳三焦经，上行注于膻中（两乳中间），散于三焦，从三焦注于胆，出于胁部注于足少阳胆经，下行至足背，复从足背注于大趾间（足厥阴肝经大敦穴），合于足厥阴肝经，上行至肝（至此而终），从肝上注于肺（复行肺经），上循喉咙，入颃颡之窍（咽颡），究于畜门（未详，新校正说：疑即贲门）。其支别者，上额，循巅顶下项中，循脊柱入骶骨（音邸，脊骨尽处），这是督脉。络于生殖器，上过阴毛中，入脐中，上循腹里，入缺盆（马莳注：此任脉也），下注肺中，复出太阴（终而复始）。这就是营气运行的规律，顺行逆行都符合常数。（出自《营气》）
【灵枢】人接受水谷之气，谷食进入胃中，以传送给肺，五脏六腑都以此接受气（胃升精微于肺，肺散精微于脏腑）。其中清者为营，浊者为卫（《素问》说：营者，是水谷的精气；卫者，是水谷的悍气）。营气行于脉中（阴性精专，随宗气以行于经隧之中）。卫气行于脉外（阳性剽悍滑利，不入于脉，而自行于皮肤分肉之间。《卫气》篇说：其浮气之不循经者，为卫气；其精气之行于经者，为营气）。营卫之气周流不息，五十周后再次大会，阴阳相贯，如环无端。卫气行于阴分二十五周，行于阳分二十五周，分为昼夜，所以气至……
Reaching the outer canthus of the eye. (Here it intersects with the Foot-Shaoyang Gallbladder Meridian.) When the meridian undergoes pathological changes, disorders include tinnitus and deafness, muffled hearing (meridian qi enters the ear), swelling of the throat, and sore throat obstruction (due to Shaoyang Ministerial Fire). Diseases governed by the Qi of this meridian include: sweating (fire steams fluids into sweat), pain at the outer canthus, cheek swelling, pain in the area behind the ear, shoulder, elbow, and lateral aspect of the arm, and dysfunction of the fourth and fifth toes (these are all areas traversed by the meridian).
The Foot-Shaoyang Gallbladder Meridian originates at the outer canthus of the eye (Tongziliao GB1, 0.5 cun from the corner of the eye), ascends to the frontal angle of the head, descends behind the ear, runs along the neck anterior to the Hand-Shaoyang Sanjiao Meridian, reaches the shoulder, then crosses posterior to the Hand-Shaoyang Sanjiao Meridian, and enters the supraclavicular fossa (Quepen). A branch enters the ear from behind the ear (passing Tinggong SI19), emerges anterior to the ear, and reaches the post-auricular region (area of Tongziliao GB1). Another branch diverges from the outer canthus, descends to Daying ST5 (Stomach meridian point, 1.3 cun anterior to the mandible in the depression of the pulsating artery), converges with the Hand-Shaoyang Sanjiao Meridian, descends below the jaw angle, passes beneath Jiache ST6, enters the neck, and joins the supraclavicular fossa (converging with the branch that previously entered the fossa). It then descends into the chest, pierces the diaphragm, connects with the Liver, and belongs to the Gallbladder (interior-exterior relationship). It follows the interior of the costal region (the area under the armpit is called the hypochondrium, also known as Jixia), emerges at the Qichong (Stomach meridian point, located on both sides of the pubic symphysis where arterial pulsation is felt), surrounds the pubic hair region (lateral to Qugu), and transversely enters the hip joint (Biyan, i.e., the hip pivot). The straight branch descends from the supraclavicular fossa through the axilla, passes along the chest and the lower costal margin (the area below the rib cage is the lower costal margin, corresponding to Zhangmen LR13 of the Liver meridian), converges with the hip joint, and descends along the lateral aspect of the thigh (running between the Taiyang and Yangming meridians). It emerges at the lateral side of the knee, descends anterior to the fibula (the femur is referred to as the auxiliary bone), goes straight down to the end of the Juegu (the area above the lateral malleolus is Juegu), emerges anterior to the lateral malleolus, runs along the dorsum of the foot, and enters between the fourth and fifth toes (ending at the point Xiaoyin on the fourth toe; the Jingbie chapter states: ascending to connect with the Liver, piercing the Heart, ascending to flank the pharynx, dispersing in the face, and connecting with the Eye System). Another branch diverges from the dorsum of the foot, enters between the big toe, runs along the medial side of the interosseous space of the big toe (the bone after the metatarsophalangeal joint of the big toe is the interosseous bone), emerges at its tip, returns to penetrate the nail bed, and emerges at the trichiasis (hair follicles behind the nail of the big toe, where it intersects with the Foot-Jueyin Liver Meridian). Pathological changes of the meridian manifest as bitter taste in the mouth (Gallbladder flavor is bitter, and fire also manifests as bitter), frequent sighing (stagnation of Wood Qi), pain in the heart and hypochondrium, inability to turn the body (the meridian pierces the Heart; the hypochondrium is the pathway for the free flow of Liver and Gallbladder Qi; since the Taiyang meridian runs along the back, the Yangming along the front, the Shaoyalong runs along the side). In severe cases, the face appears dull and dusty, and the body lacks luster (Wood stagnation fails to distribute nourishing Qi). The lateral aspect of the foot becomes abnormally hot (emerging at the lateral knee, lateral fibula, and lateral malleolus). This is termed Yang Jue (reversal of Shaoyang Qi). Diseases governed by the bones of this meridian include: headache (the meridian ascends to the frontal angle, so temporal headaches belong to Shaoyang disorders), pain in the mandible (meridian passes over Jiache), pain at the outer canthus (meridian originates at the outer canthus), swelling and pain in the supraclavicular fossa, swelling under the hypochondrium (all areas traversed by the meridian), "horse knife" and "slave goiter" (ulcers occurring in the neck, hypochondrium, and axilla, belonging to the Shaoyang region, hard and non-suppurative), sweating (due to Shaoyang Ministerial Fire), chills and malaria (Shaoyang resides at the half-exterior half-interior level, so malaria with alternating chills and fever must belong to Shaoyang). Pain may occur in the chest, hypochondrium, ribs, thigh, lateral knee, tibia, Juegu, lateral malleolus, and various joints (all areas traversed by the meridian; since the Shaoyang meridian runs along the side of the body, this chapter frequently uses the character "lateral").
The Foot-Jueyin Liver Meridian originates at the cluster of hairs on the big toe (Dadun LR1), ascends along the medial aspect of the dorsum of the foot, one cun distal to the medial malleolus (Zhongfeng LR4), ascends eight cun above the ankle, crosses posterior to the Foot-Taiyin Spleen Meridian, ascends along the medial aspect of the thigh, follows the Yin of the thigh (containing points Bao, Wuli, Yinlian), enters the pubic region, passes around the genitalia (entering the pubic hair region, encircling the genitalia bilaterally), reaches the lower abdomen, flanks the Stomach, belongs to the Liver, and connects with the Gallbladder (interior-exterior relationship). It ascends through the diaphragm, distributes in the hypochondrium, follows the posterior aspect of the pharynx, ascends into the nasopharynx (the pharynx and nasopharynx; later in the chapter it states: the meridian connects with the root of the tongue), links with the Eye System, ascends to the forehead, and meets the Du Meridian at the vertex (Baihui GV20). A branch descends from the Eye System to the inner cheek, circles the inside of the lips (running outside the Ren Meridian, intersecting at the lips). Another branch diverges from the Liver, pierces the diaphragm, and ascends to inject into the Lung (running through the middle jiao at Zhongwan, intersecting with the Hand-Taiyin Lung Meridian). Pathological changes of the meridian manifest as lower back pain (Liver and Kidney are mother-son organs; lower back pain is mother disease affecting son), inability to bend or extend (Wood is characterized by flexibility; thus, tendon disorders cause this). Men suffer from hernia (meridian connects with the genitalia); women suffer from lower abdominal swelling (women also have hernias, but they are termed Zha rather than Hernia). In severe cases, there is dryness of the throat (meridian follows the pharynx), a dusty complexion with loss of color (Liver disorder fails to generate nourishment). These are diseases governed by the Liver, including: chest fullness (meridian pierces the diaphragm), vomiting and reflux (Wood-Fire attacking the Stomach), undigested food diarrhea (excessive Wood overacting on Earth), fox hernia (meridian circles the genitalia), enuresis (Liver deficiency), and stranguria (Liver fire) (from the *Jingmai* Chapter).
*[Suwen]* The Ren Meridian (Ren, Chong, and Du are three of the Eight Extraordinary Vessels) originates below Zhongji (four cun below the umbilicus, point name Zhongji. The Ren Meridian begins below Zhongji, at the junction of the two yins, the Huiyin point. The Ren Meridian travels from Huiyin along the abdomen, while the Du Meridian travels from Huiyin along the back). It ascends to the pubic hair region, follows the interior of the abdomen (at Zhongji), ascends to Guanyuan (point name, three cun below the umbilicus), reaches the throat and upper chin (following Chengjiang and connecting to the gums), follows the face into the eyes (entering below the eyes and connecting to Chengqi).
The Chong Meridian originates at Qichong (Foot-Yangming point, on both sides of the pubic hair region). It runs parallel with the Foot-Shaoyin Kidney Meridian (Kidney Meridian; *Lingshu: Dongshu* states that the Chong Meridian and the large collateral of the Kidney originate below the Kidney and emerge at Qichong; *Nanjing* and *Jiayi Jing* state it runs with the Yangming Meridian). It ascends flanking the umbilicus, dispersing in the chest. (The Ren Meridian ascends along the center of the umbilicus, while the Chong Meridian ascends flanking the umbilicus. *Lingshu: Wuyin Wwei* states that the Chong and Ren Meridians both originate in the Baozhong [uterus], ascend along the interior of the back, and serve as the Sea of the Meridians. Those floating externally ascend along the right side of the abdomen, meet at the throat, and separately connect to the lips and mouth. Abundant blood and Qi fill the skin and flesh; exceptionally abundant blood permeates the skin and generates body hair.) Disorders of the Ren Meridian include seven types of internal hernias in men, and leukorrhea and Zha-Ju masses in women (The seven hernias refer to Cold, Water, Tendon, Blood, Qi, Fox, and Zha hernias. Additionally, *Lingshu* and *Suwen* mention Heart, Lung, Liver, Spleen, and Kidney hernias, as well as Jue, Chong, Chi, Shu, and Fox hernias, indicating that all five Zang organs can have hernias, not just the Kidney Yin. Leukorrhea and Zha-Ju are essentially female hernias). Disorders of the Chong Meridian include rebellious Qi and abdominal urgency (The Chong and Ren Meridians run in the abdominal interior, so pathology is internal. Excess Qi causes rebellion; deficient Blood causes urgency).
Disorders of the Du Meridian include stiffness of the spine and opisthotonos (The Du Meridian runs along the back, so pathology affects the spine. The Chong, Ren, and Du Meridians share a common source but diverge into three branches, all originating in the Baozhong. Hence, some scriptures refer to the Chong as the Du. Ancient atlases sometimes call the meridian running along the back the Du, and the one rising straight from the lower abdomen the Ren, also calling it Du. Modern convention typically calls the meridian running along the back the Du, the one along the front the Ren, and the one dividing from the center the Chong).
The Du Meridian (which governs all Yang Qi of the body) originates from the central bone below the lower abdomen. In women, it enters and connects to the Ting Kong (the opening of the vagina, also known as Yaolou). This opening is the end of the urethral orifice. Its collaterals follow the genitalia (connecting to the female genitalia), converge at the Cu Jian (between the two yins), circle the anus posteriorly (posterior to the anus), diverge to circle the buttocks to the Shaoyin (Kidney Meridian), and merge with the collaterals of the Ju Yang (Taiyang Bladder Meridian) to join the Shaoyin. It ascends along the posterior medial aspect of the thigh, pierces the spine, and belongs to the Kidney (the part of the Du Meridian circling the buttocks runs in conjunction with the Taiyang and Shaoyin meridians). Joining the Taiyang, it originates at the inner canthus of the eye, ascends to the forehead, meets at the vertex, enters to connect with the Brain, emerges again to descend separately along the nape, runs along the medial aspect of the scapula, flanks the spine to the waist, enters to follow the erector spinae muscles, and connects with the Kidney (this segment of the Du Meridian runs alongside the Taiyang). In men, it follows the penis, descends to the Cu Jian, identical to women. The portion rising straight from the lower abdomen pierces the center of the umbilicus, ascends through the Heart, enters the throat, reaches the chin, circles the lips, and ascends to connect with the center below the two eyes (this segment of the Du Meridian runs alongside the Ren Meridian. Wang Bing notes: From this, we see that the three meridians have different names but the same origin). Diseases arising from this meridian include Qi rushing up from the lower abdomen to the Heart causing pain (Qi rushes upward), inability to pass stool or urine (obstruction of bowels and bladder), termed Chong Hernia (pathology of this Du Meridian similar to the Chong Meridian). In women, it causes infertility (Chong is the Sea of Blood, Ren governs conception; pathology of these two meridians leads to infertility), stranguria, hemorrhoids, enuresis, and dry throat (pathology of this Du Meridian similar to Chong and Ren. Because its vessel ascends along the throat, descends along the genitalia, converges at the Cu Jian, and circles the anus posteriorly, this occurs. The term "Ren" refers to nurturing in women; "Chong" refers to Qi rushing upward; "Du" refers to governing the Sea of Meridians) (from *Gukong Lun*).
*[Lingshu]* The Qiao Meridians (among the Eight Extraordinary Vessels, there are Yang Qiao and Yin Qiao) are collaterals of the Foot-Shaoyin (Yin Qiao is a collateral of the Foot-Shaoyin Kidney Meridian). It originates posterior to Ran Gu (below the large bone of the medial malleolus, Zhaohai KI6), ascends above the medial malleolus, goes straight up, follows the Yin of the thigh into the Yin region, ascends along the interior of the chest, enters the supraclavicular fossa, ascends anterior to Renying (Stomach meridian point, beside the carotid artery in the neck), enters the cheekbone (Zygoma), belongs to the inner canthus of the eye (Jingming BL1), and merges with the Yang Qiao of the Taiyang to ascend (Yang Qiao originates at Shenmai BL62 of the Bladder Meridian, in the depression below the lateral malleolus). The Qi of the two meridians combines and circulates, providing moisture (lubrication). If Eye Qi does not receive nourishment, the eyes cannot close (from *Maidu*).
*[Lingshu]* The Large Collateral of the Spleen is named Dabao. It emerges from Yuan Ye (an acupoint in the axilla, belonging to the Gallbladder Meridian) three cun below, and spreads over the chest and hypochondrium. In excess conditions, the whole body aches; in deficiency conditions, all joints become lax and flaccid (from *Jingmai*).
(This chapter also states: The collateral of the Hand-Taiyin is Lieque; the collateral of the Hand-Shaoyin is Tongli; the collateral of the Hand-Jueyin is Neiguan; the collateral of the Hand-Taiyang is Zhizheng; the collateral of the Hand-Yangming is Pianli; the collateral of the Hand-Shaoyang is Waiguan; the collateral of the Foot-Taiyang is Feiyang; the collateral of the Foot-Shaoyang is Guangming; the collateral of the Foot-Yangming is Fenglong; the collateral of the Foot-Taiyin is Gongson; the collateral of the Foot-Shaoyin is Dazhong; the collateral of the Foot-Jueyin is Ligou; the collateral of the Ren Meridian is Wei Yi; the collateral of the Du Meridian is Changqiang. Together with the Large Collateral of the Spleen, these are called the Fifteen Collaterals.)
*[Suwen]* The Large Collateral of the Stomach is named Xuli. It pierces the diaphragm, connects with the Lung, and emerges at the left submammary region. Its pulsation is visible through the clothing; this is the Zong Qi (Pectoral Qi). (Zong means respected or master. Earth is the mother of all things and the master of the twelve regular meridians.) If the pulsation is rapid and intermittent, the disease is in the Middle Jiao. If it is knotted and firm, there is an accumulation. If the pulse is absent, death ensues. If the pulsation at the submammary region is vigorous enough to move the clothing, it indicates leakage of Zong Qi (vigorous movement indicates Qi leakage) (from *Pingren Qixiang Lun*).
*[Suwen]* When the sage stands facing south, the front is called Guang Ming, and the back is called Tai Chong. (Wang Bing notes: The South is the Fire position, where Yang Qi is abundant, hence called Guang Ming. In the human body, the Heart resides in the South, hence called Front. Tai Chong refers to the Chong Meridian, which is below and in the North, hence called Back. The Foot-Shaoyin Kidney Meridian joins with it to become abundant.) At the location of Tai Chong is named Shaoyin. Above Shaoyin is named Taiyang. (The Kidney is Yin, its meridian runs below the little toe; the Bladder Fu is Yang, its meridian runs on the lateral side of the little toe; they are interior-exterior pairs.) The Taiyang meridian roots at Zhiyin (point on the lateral side of the little toe) and knots at Mingmen (Lingshu states: Mingmen is the eye, i.e., Jingming BL1). It is named Yin-Zhong-Yang. Above the middle of the body is named Guang Ming. Below Guang Ming is named Taiyin. (Above the waist is Heaven, below the waist is Earth. Guang Ming refers to below the Heart, i.e., the Taiyin Spleen organ.) Anterior to Taiyin is named Yangming. (The Yangming Stomach meridian runs anterior to the Taiyin Spleen meridian; they are interior-exterior pairs.) The Yangming meridian roots at Lidui (point at the tip of the second toe) and is named Yin-Zhong-Yang. The exterior of Jueyin is named Shaoyang. (The Gallbladder meridian runs on the exterior of the Liver meridian; the Liver meridian runs on the interior of the Gallbladder meridian; they are interior-exterior pairs.) The Shaoyang meridian roots at Xiaoyin (point at the tip of the fourth toe) and is named Yin-Zhong-Shaoyang. Thus, the separation and union of the Three Yang meridians are: Taiyang is Kai (Open), Yangming is He (Close), and Shaoyang is Shu (Pivot). (Wu Kun notes: Running on the exterior and interior is separation; Yin-Yang pairing is union. Taiyang is on the exterior, distributing Yang Qi; Yangming is interior to the exterior, receiving Yang Qi; Shaoyang is between exterior and interior, transporting Yang Qi. These three sentences in Lingshu have the same meaning.) These three meridians must not deviate from each other. If the pulse is firm but not floating, it is called One Yang. (Wu Kun notes: The pulse feels harmonious, without distinction among the three Yang meridians.) External is Yang, internal is Yin. (Yang meridians run on the exterior, Yin meridians run on the interior.) However, the middle is Yin. (Yin governs the interior.) Its Chong is below, named Taiyin. (The Spleen meridian is above the Chong Meridian.) The Taiyin meridian roots at Yinbai (point at the tip of the big toe) and is named Yin-Zhong-Yin. Posterior to Taiyin is named Shaoyin. (The Kidney meridian runs posterior to the Spleen meridian.) The Shaoyin meridian roots at Yongquan (point at the sole of the foot) and is named Yin-Zhong-Shaoyin. Anterior to Shaoyin is named Jueyin. (The Jueyin Liver meridian ascends eight cun above the ankle, crosses posterior to the Taiyin Spleen meridian, and only then runs anterior to the Shaoyin Kidney meridian; prior to this, it does not.) The Jueyin meridian roots at Dadun (point in the trichiasis of the big toe), representing the Extremity of Yin Yang (Jueyin governs the tenth month, the end of Yang), and is named Yin-Zhi-Jueyin (the end of Yin). (San Yin San Yang ends at this meridian.) Thus, the separation and union of the Three Yin meridians are: Taiyin is Kai (Open), Jueyin is He (Close), and Shaoyin is Shu (Pivot). (Taiyin is Zhi Yin, distributing Yin Qi; Jueyin is the end of Yin, receiving Yin Qi; if Kidney Qi is insufficient, Kai and He functions fail, hence it acts as Shu.) These three meridians must not deviate from each other. If the pulse is firm but not sinking, it is called One Yin. (The numbers of Yin and Yang can be counted by thousands and inferred by tens of thousands, but their essence lies in One Yin and One Yang. As Zhang Zai said: "One gives rise to Spirit, Two gives rise to Transformation") (from *Yinyang Lilun*).
*[Suwen]* Yangming is called Liang Yang He Ming (Two Yangs Combined Brightness). (In the third month, Chen, it governs the Left Foot Yangming; in the fourth month, Si, it governs the Right Foot Yangming, hence Two Yangs Combined Brightness.) Jueyin is called Liang Yin Jiao Jin (Two Yins Intersecting End). (In the ninth month, Xu, it governs the Right Foot Jueyin; in the tenth month, Hai, it governs the Left Foot Jueyin, hence Two Yins Intersecting End) (from *Zhi Zhen Yao Da Lun*).
*[Suwen]* The Three Yang are the Father. (Three Yang refers to Taiyang, which governs all Yang.) The Two Yang are the Guardian. (Two Yang refers to Yangming, which defends against pathogens and supports life.) The One Yang is the Discipline. (One Yang refers to Shaoyang, which regulates form and Qi.) The Three Yin are the Mother. (Three Yin refers to Taiyin, which nurtures and sustains.) The Two Yin are the Female. (Two Yin refers to Shaoyin, the Yin organ.) The One Yin is the Sole Envoy. (One Yin refers to Jueyin, skilled in planning and acting as envoy) (from *Yinyang Leilun*).
*[Lingshu]* The path of Ying Qi treasures the internal grain. (Clear Qi is Ying, formed from the refined Qi transformed from water and grain.) Grain enters the Stomach, is transmitted to the Lung (Spleen transmits essence to Lung), overflows internally, and spreads externally (Lung acts as transmitter, spreading essence internally and externally). The purest part travels in the meridians (the purest essence transforms into Ying, circulating in the tunnels of the regular meridians), constantly nourishing without cease, ending and beginning anew, which is called the Principle of Heaven and Earth. Thus, Qi starts from Taiyin. (Ying Qi circulation begins daily from the Hand-Taiyin Lung Meridian), flows into the Hand-Yangming (Large Intestine Meridian), ascends to flow into the Foot-Yangming (Stomach Meridian), descends to the dorsum of the foot, flows into the space between the big toes, and combines with Taiyin (Yinbai point on the big toe combines with Foot-Taiyin), ascends to the thigh, flows from the thigh into the Heart, follows the Hand-Shaoyin (Heart), emerges from the axilla and arm, flows into the little finger (Hand-Shaoyin Shaose point), combines with Hand-Taiyang (at the lateral side of the little finger, combining with Small Intestine Meridian), ascends through the axilla, emerges below the eye, enters the inner canthus (Jingming BL1, Foot-Taiyang Bladder Meridian), ascends to the vertex, descends to the nape, combines with Foot-Taiyang (Bladder Meridian), follows the spine down to the sacrum, descends to the tip of the little toe (Zhiyin point on the little toe, Bladder Meridian), follows the sole of the foot (diagonally to the sole, Yongquan KI6, Kidney Meridian), flows into Foot-Shaoyin, ascends to the Kidney, flows from the Kidney to the Heart (Hand-Jueyin Pericardium Meridian), spreads externally in the chest, follows the Xin Zhu Meridian (Pericardium Collateral), emerges from the axilla and arm, emerges between the two tendons (Daling PC7, Pericardium Meridian), enters the palm (Laogong PC8), emerges at the tip of the middle finger (Zhongchong PC9, end of Pericardium Meridian), returns to flow into the tip of the fourth finger (Guanchong SJ1, Hand-Shaoyang Sanjiao Meridian), combines with Hand-Shaoyang (Sanjiao), ascends to flow into Danzhong (between the breasts), disperses in the Sanjiao, flows from the Sanjiao to the Gallbladder, emerges from the hypochondrium to flow into Foot-Shaoyang (Gallbladder Meridian), descends to the dorsum of the foot, again flows from the dorsum into the space between the big toes (Dadun LR1, Foot-Jueyin Liver Meridian), combines with Foot-Jueyin, ascends to the Liver (ending here), flows from the Liver to the Lung (resuming Lung Meridian circulation), ascends along the throat, enters the nasopharyngeal orifice (Yangsang), and terminates at the Chu Men (unclear; Xin Zhengxiao suggests it may be the cardia). A branch ascends to the forehead, follows the vertex down to the nape, follows the spine into the sacrum (Di, end of the spine), which is the Du Meridian. It connects with the genitalia, passes over the pubic hair, enters the umbilicus, ascends along the abdominal interior, enters the supraclavicular fossa (Ma Shi notes: This is the Ren Meridian), descends to flow into the Lung, re-emerges into Taiyin (ending and beginning anew). This is the circulation of Ying Qi, the normal order of following and reversing (both forward and reverse circulation conform to constant numbers) (from *Ying Qi*).
*[Lingshu]* Humans receive Qi from grain. Grain enters the Stomach, is transmitted to the Lung, and the Five Zang and Six Fu organs all receive Qi (Stomach raises essence to Lung; Lung scatters essence to organs). The clear part becomes Ying, the turbid part becomes Wei. (*Suwen* states: Ying is the essence Qi of water and grain; Wei is the fierce Qi of water and grain.) Ying travels within the vessels. (Ying is Yin, pure and specialized, traveling with Zong Qi within the meridians.) Wei travels outside the vessels. (Wei is Yang, fierce, slippery, and agile, not entering the vessels but traveling independently between the skin and muscles. *Weiqi* chapter states: The floating Qi that does not follow the meridians is Wei Qi; the essence Qi that travels within the meridians is Ying Qi.) Ying and Wei circulate unceasingly, meeting again after fifty cycles, Yin and Yang interweaving like a ring without beginning or end. Wei Qi travels in the Yin twenty-five degrees, travels in the Yang twenty-five degrees, dividing day and night. Thus, when Qi arrives...