吴云。皮外。诸经之分部也。高云。皮之十二部也。手足三阳三阴。十二经络之脉。皆在于皮。各有分部。
脉有经纪 马云。脉有经纪。故灵枢有经脉篇。筋有结络。故灵枢有经筋篇。骨有度量。故灵枢有骨
度篇者。是也。
以经脉为纪 志云。纪。记也。欲知皮之分部。当以所见之络脉分之。然当以经脉为纪。
害蜚 马云。阳明而曰害蜚者。阳气自盛。万物阳极。则有归阴之义。故曰害蜚。物之飞者。尤为
属阳也。（如诗经。有四月莠蒌。及本草。至夏则草枯。而有夏枯草之类。）吴云。害。与阖同。所谓阳明为
阖。是也。蜚。蠢动也。盖阳明者。面也。面者。午也。五月。阳气蠢动。而一阴气上。与阳始争。是阖其阳
也。张云。蜚。古飞字。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。高云。阳明之阳。行身之前。而主阖。阖则不开。有害于飞。故名曰害蜚。
蜚。犹开也。简按诸注未允。盖害盍阖。古通用。（尔雅释言。害。盍也。郭注。盍。何不也。或作害。庄子
则阳篇云。阖尝舍之。注。何不试舍其所为乎。）尔雅释宫。阖。谓之扉。疏。阖。扇也。说文曰。阖。门扇
也。一曰。闭也。蜚。音扉。害蜚。即是阖扉。门扇之谓。离合真邪论云。阳明为阖。义相通。（害。读为胡腊切。）
上下同法 甲乙。上上。有十二经三字。
阳主外阴主内 吴。二句。移于为纪者之下。张云。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。
枢持 甲乙。持。作杼。吴云。枢。枢轴也。所谓少阳为枢。是也。持。把持也。盖少阳居于表里之间
。犹持枢轴也。张云。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
。简按据甲乙。枢杼。即枢轴。诗小雅。小东大东。杼柚其空。柚。轴同。淮南说林训。黼黻之美。在于杼轴。
上下同法 甲乙。无此四字。下同。
皆少阳之络也 吴此下。补五色诊视如上六字。
在阴者主出 出。甲乙。作外。吴删故在阳以下十九字。云。与上文不相承。僭去之。张云。邪必由
络入经。故其在阳者主内。言自阳分而入于内也。在阴者主出。以渗于内。言出于经而渗入于脏也。此邪气之
序。诸经之皆然者。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。与此出字同意。志云。在外六经之气。从阳而内。在内经脉之气。从阴而外。出于皮肤。
复从皮肤。而入肌肉筋骨。以渗于脏腑募原之间。而内通于五脏。此论经脉之气。环转无端。盖从内而外也。
高云。皮络之邪过盛。则入客于经。络为阳主外。络盛客经。则阳气内入。故在阳者主内。经为阴主内。阳气
内入。则阴气外出。故在阴者主出。出而复入。以渗于内。此阴阳经络。外内出入。不独手足少阳为然。而诸
经皆然。简按上文云。阳主外。阴主内。则似义相戾。故张引说文。训出为进。殆
属强解。今姑仍高义。
关枢 马云。盖少阳为枢。而此太阳为三阳。最在外。则此太阳为关枢也。阴阳离合论。以阳明为阖。
太阳为开。而此以太阳为关。关者。阖也。盖彼就表之表而言。而此对少阳而言耳。吴云。关。固卫也。少阳
为枢。转布阳气。太阳则约束。而固卫其转布之阳。故曰关枢。张云。阴阳离合论曰。太阳为开。辞异而义同
也。高云。太阳之阳。行身之背而主开。故名曰关枢。关。犹系也。枢转始开。开之系于枢也。简按老子。善
闭者无关楗。而不可开。说文。关。以横木持门户也。由是观之。关。无开之义。吴注为长。盖阴阳离合论开
阖枢。则以形层而言。此篇则以皮部而言。此所以不能无异也。且害蜚枢持关枢之类。为三阳三阴之称者。不
过借以见神机枢转之义。亦宜无深意焉。
枢儒 吴云。儒。当作 。手少阴之脉。下循 内后廉。足少阴之脉。上股内后廉。皆柔软肉胜之
处。故曰 。枢 者。枢机运于 内也。所谓三阴离合。少阴为枢。是也。张云。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。高云。少阴之阴。从 而上注胸中而止。枢转神机。
区别水火。故名曰枢儒。儒。犹区也。简按诸注亦未允。儒。新校正引甲乙。作 。似是。 。（音软）或作
KT。又作 。尔雅。 。谓之 。注。即栌也。疏。谓斗拱也。苍颉篇云。栌拱。柱上木也。柱上承斗之曲
木也。（见一切经音义。）少阴之阴。取名于枢上柱头之 。故曰枢 欤。今本甲乙。作枢儒。
皆少阴之络也 吴。此下。补五色诊视如阳明七字。
其出者从阴内注于骨 吴云。出。谓出于阳经也。出于阳则入于阴。入于阴。故注于骨。张云。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 高云。心主。手厥阴心主包络也。手足无分。上下同法。故举手之厥阴以明之。是足之厥
阴。亦同于手足之厥阴也。
害肩 马云。肩。重也。万物从阴而沉。而此阴气有以杀之。故曰害肩。吴云。厥阴脉。上抵腋下。
故曰害肩。害。阖同。盖言阖聚阴气于肩腋之分。所谓厥阴为阖。是也。张云。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。高云。心主之阴。起于胸中而主阖。阖则不能外任。故名曰害肩。肩。犹任也。
简按诸注亦未允。盖肩。HT 同。KT 也。说文。KT 。屋栌也。徐锴云。柱上横木承栋者。横之似笄也。说文
又曰。关。门 栌也。尔雅释宫曰。关。谓之 。注。柱上 也。亦名KT 。疏。柱上方木。是也。集韵。KT 。
或作HT 。阖HT 者。谓阖扉上容枢之KT 与。
关蛰 吴云。关。封也。所谓太阴为关。是也。（简按阴阳离合论太阴为开。而吴云。为关。误也。）
蛰。蛰虫也。盖太阴者。里也。里者。子也。十一月。万物气皆藏于中。犹封蛰也。张云。关者。固于外。蛰
者。伏于中。高云。太阴之阴。循足胫。交出厥阴之前而主开。故曰关蛰。蛰。犹藏也。藏而后开。开之关于
蛰也。简按诸注亦未允。甲乙。蛰。作执。盖蛰。是 之讹。 。 同。谷梁传昭八年。以葛覆质以为 。范
注。 。门中臬。释文。 。门橛也。尔雅。橛。谓之 。周礼考工记郑注。 。古文作 。乃门中橛也。
关者。取义于门中之橛。左右之扉所合处欤。
廪于肠胃 吴云。廪。舍也。简按王注为是。
溯然 甲乙。作淅然。吴云。溯。淅同。洒淅恶寒也。张云。溯然。竖起也。寒栗貌。溯。音素。逆
流曰溯。简按从甲乙为是。
感虚乃陷下 甲乙。感。作盛。似是。盛下句。
肉烁 吴云。肉热也。张云。销铄也。简按逆调论。肉烁。王注。烁。言消也。是。
破 吴云。 者。肩肘髀厌皮肉也。 破者。人热盛则反侧多。而皮破也。（详见玉机真脏论注。）
毛直而破 张云。液不足。而皮毛枯槁也。
不与 吴云。不及也。言邪客皮部。则部中壅滞。经气不及。而生大病也。张云。若不预为之治。则
邪将日深。而变生大病也。与。预同。高云。若腑脏之气。不与于皮。而生大病也。与。去声。简按甲乙。作
不愈。义尤明显。
吴云：皮部是各条经脉在体表的分布区域。高云：皮部分为十二个部位，手足三阳经和三阴经这十二条经络的脉气，都分布于皮肤之中，各有其特定的分部。
经脉有纲纪。马云：经脉之所以有纲纪，因此《灵枢》中有《经脉》篇；筋脉有结聚和联络，因此《灵枢》中有《经筋》篇；骨骼有长短度量，因此《灵枢》中有《骨度》篇，说的就是这些情况。
以经脉作为纲纪。志云：“纪”即“记”，意为记录。想要了解皮部的具体分部，应当根据所观察到的络脉来划分。然而，仍应以经脉作为总的纲纪。
害蜚（阳明经别称）。马云：阳明经被称为“害蜚”，是因为阳气极盛，万物发展到阳极阶段，就有回归阴气的含义，所以称为“害蜚”。飞行的物体尤其属于阳类。（如《诗经》中提到四月莠草枯萎，以及本草学中提到的夏季枯萎的夏枯草等。）吴云：“害”通“阖”，即所谓“阳明为阖”的意思。“蜚”意为蠢动。大概阳明经对应面部，面对应午时、五月，此时阳气蠢动，而一阴之气上升，与阳气开始争持，这是使阳气闭合的状态。张云：“蜚”是古“飞”字，“蜚”意为飞扬，指阳气旺盛而浮越。凡是事物盛极必衰，所以阳气的旺盛在于阳明，阳气的衰退也在于阳明。因此，阳明的阳气被称为“害蜚”。高云：阳明的阳气行于身体前面，主司“阖”的功能。“阖”则不开放，对“飞”（发散）有害，所以叫“害蜚”。“蜚”通“开”。简按：以上各家注释都不妥当。大概“害”、“盍”、“阖”古时通用。（《尔雅·释言》：“害，盍也。”郭璞注：“盍，何不也。”有时写作“害”。《庄子·则阳》：“阖尝舍之。”注：“何不试舍其所为乎？”）《尔雅·释宫》：“阖，谓之扉。”疏：“阖，扇也。”《说文解字》说：“阖，门扇也。”另一解释是关闭。“蜚”音同“扉”。“害蜚”即是“阖扉”，指门扇的意思。《离合真邪论》说：“阳明为阖”，意义相通。（“害”读作胡腊切。）
上下同法。《甲乙经》中此处有“十二经”三字。
阳主外，阴主内。吴：这两句应移至“为纪者”之下。张云：络脉属阳，所以主外；经脉属阴，所以主内。如《寿夭刚柔》篇所说：“内有阴阳，外亦有阴阳。”在内方面，五脏为阴，六腑为阳；在外方面，筋骨为阴，皮肤为阳。此后六经病变中的五色表现及其阴阳内外关系，都与此相同。
枢持（少阳经别称）。《甲乙经》中“持”字作“杼”。吴云：“枢”即枢轴，即所谓“少阳为枢”的意思。“持”即把持。大概少阳居于表里之间，就像把持着枢轴一样。张云：“枢”即枢机，“持”即主持。少阳位于三阳经的表里之间，像枢轴运转一样，主持着出入的机枢，所以叫“枢持”。简按：依据《甲乙经》，“枢杼”即“枢轴”。《诗·小雅·大东》：“小东大东，杼柚其空。”“柚”与“轴”同义。《淮南子·说林训》：“黼黻之美，在于杼轴。”上下同法。《甲乙经》中没有这四个字，下文类似情况以此类推。
皆少阳之络也。吴在此处补入“五色诊视如上”六字。
在阴者主出。吴认为“出”字，《甲乙经》作“外”。吴删去了“故在阳以下十九字”，认为与上文不连贯，擅自删去。张云：邪气必然由络脉进入经脉，所以在阳分的主司“内”，指从阳分进入内部；在阴分的主司“出”，指渗入内部。这是邪气传入的顺序，各条经脉都是如此。“出”字的含义，并非指向外排出。《说文解字》说：“出，进也。”象征草木生长茂盛向上通达。看下文少阴经说“其出者，从阴内注于骨”，与这个“出”字意思相同。志云：在外六经的气，从阳向内；在内经脉的气，从阴向外，出于皮肤，再从皮肤进入肌肉筋骨，以渗入脏腑募原之间，进而内通于五脏。这是论述经脉之气环转无端，大概是从内而外的过程。高云：皮部络脉的邪气过盛，就会侵入客居经脉。络脉属阳主外，络脉邪盛客于经脉，则阳气内入，所以在阳分的主司“内”；经脉属阴主内，阳气内入，则阴气外出，所以在阴分的主司“出”。出而复入，以渗入内部。这是阴阳经络内外出入的道理，不仅手足少阳经是这样，其他经脉也是如此。简按：上文说“阳主外，阴主内”，似乎与这里的解释矛盾，所以张引《说文》将“出”解释为“进”，恐怕属于牵强附会。现在暂且保留高的观点。
关枢（太阳经别称）。马云：大概少阳为枢，而此处的太阳经是三阳经中最靠外的，所以此处的太阳经称为“关枢”。《阴阳离合论》以阳明为阖，太阳为开，而此处以太阳为关。“关”即“阖”。大概前者是从体表的最外层来说，而此处是相对于少阳而言的。吴云：“关”即固卫。少阳为枢，转布阳气；太阳则约束并固卫其转布的阳气，所以叫“关枢”。张云：《阴阳离合论》说“太阳为开”，辞藻不同但意义相同。高云：太阳的阳气行于身体背部，主司“开”，所以叫“关枢”。“关”犹“系”的意思。枢转才开始开，开的状态系于枢。简按：《老子》说：“善闭者无关楗而不可开。”《说文解字》：“关，以横木持门户也。”由此看来，“关”没有“开”的意思。吴的注释更为恰当。大概《阴阳离合论》的开阖枢是从形体层次而言，本篇则是从皮部而言，所以会有差异。而且像“害蜚”、“枢持”、“关枢”这类三阳三阴的称呼，不过是借用来说明神机枢转的意义，也不必有深意。
枢儒（少阴经别称）。吴云：“儒”应当作“𣝔”（音软，或作栌）。手少阴经脉，向下沿手臂内侧后缘；足少阴经脉，向上沿大腿内侧后缘，这些都是柔软肉多的地方，所以叫“𣝔”。“枢𣝔”的意思是枢机运于“𣝔”内。即所谓三阴离合中，少阴为枢的意思。张云：“儒”，《说文解字》解释为柔顺。王氏说：顺也。少阴作为三阴开阖的枢纽，而阴气柔顺，所以叫“枢儒”。高云：少阴的阴气，从“𣝔”上注入胸中而止，枢转神机，区别水火，所以叫“枢儒”。“儒”犹“区”的意思。简按：以上注释也不妥当。“儒”，新校正引用《甲乙经》作“𣝔”，似乎是正确的。“𣝔”（音软），有的写作“KT”，又写作“𣝔”。《尔雅》：“𣝔，谓之𣝔。”注：即栌也。疏：谓斗拱也。《苍颉篇》说：“栌拱，柱上木也。”即柱上承托斗拱的曲木。（见《一切经音义》）。少阴的阴气，取名于枢上柱头的“𣝔”，所以叫“枢𣝔”欤？现在的版本《甲乙经》作“枢儒”。
皆少阴之络也。吴在此处补入“五色诊视如阳明七字”。
其出者从阴内注于骨。吴云：“出”，指出于阳经。出于阳则进入阴，进入阴，所以注于骨。张云：指出于经脉而入于骨。即前文少阳经所说的“在阴者主出以渗于内”的意义。
心主之阴。高云：心主，即手厥阴心包络。手足不分，上下同法，所以举出手厥阴来阐明，说明足厥阴也与手足厥阴相同。
害肩（厥阴经别称）。马云：“肩”意为重。万物从阴而沉，而此处的阴气有肃杀之意，所以叫“害肩”。吴云：厥阴经脉，上行抵至腋下，所以叫“害肩”。“害”通“阖”。大概是指将阴气闭合汇聚于肩腋部位，即所谓“厥阴为阖”的意思。张云：“肩”意为任、载。阳主运化，阴主承载。阴气极盛，其气必伤，所以阴气的旺盛在于厥阴，阴气的损伤也在于厥阴，所以叫“害肩”。既然如此，阳明叫“害蜚”，这里叫“害肩”，就是阴极阳极的含义。高云：心主的阴气，起于胸中而主“阖”，“阖”则不能向外承担重任，所以叫“害肩”。“肩”犹“任”的意思。简按：以上注释也不妥当。大概“肩”通“𣝔”（HT），即“KT”也。《说文解字》：“KT，屋栌也。”徐锴说：“柱上横木承栋者，横之似笄也。”《说文》又说：“关，门𣝔栌也。”《尔雅·释宫》：“关，谓之𣝔。”注：柱上𣝔也。也叫KT。疏：柱上方木，正是如此。《集韵》：“KT，或作HT。”“阖HT”是指闭合门扉上容纳枢轴的KT吗？
关蛰（太阴经别称）。吴云：“关”即封藏。即所谓“太阴为关”的意思。（简按：《阴阳离合论》说太阴为开，而吴说是关，是错误的。）“蛰”即蛰伏的虫子。大概太阴代表里，里代表子月（十一月），万物之气都藏于其中，如同封藏的蛰虫一样。张云：“关”即固守于外，“蛰”即潜伏于中。高云：太阴的阴气，循行于小腿胫部，交出厥阴之前而主“开”，所以叫“关蛰”。“蛰”犹“藏”的意思。藏而后开，开的状态关于蛰。简按：以上注释也不妥当。《甲乙经》中“蛰”作“执”。大概“蛰”是“𣝔”的讹误。“𣝔”与“𣝔”同义。《谷梁传·昭公八年》：“以葛覆质以为𣝔。”范宁注：“𣝔，门中臬。”释文：“𣝔，门橛也。”《尔雅》：“橛，谓之𣝔。”《周礼·考工记》郑玄注：“𣝔，古文作𣝔。”乃是门中的橛子。“关”取义于门中的橛子，即左右两扇门合拢的地方吧？
溯然（淅然）。《甲乙经》作“淅然”。吴云：“溯”与“淅”同义，指洒淅恶寒的样子。张云：“溯然”指竖起毛发，寒栗的样子。“溯”音素。逆流曰溯。简按：依《甲乙经》作“淅然”是正确的。
感虚乃陷下。《甲乙经》中“感”作“盛”，似乎是正确的。盛字在下句。
肉烁。吴云：肉热。张云：销铄。简按：《逆调论》中“肉烁”，王冰注：“烁，言消也。”是正确的。
𣝔破。吴云：“𣝔”指肩、肘、髀、厌部位的皮肉。“𣝔破”指人热盛时辗转反侧多，导致皮肉破损。（详见《玉机真脏论》注。）
毛直而破。张云：津液不足，导致皮毛枯槁。
不与。吴云：不及。意思是邪气客居皮部，则局部壅滞，经气不及，从而产生大病。张云：如果不预先治疗，邪气将日益深入，从而变生大病。“与”通“预”。高云：如果脏腑之气，不参与皮部的调节，而产生大病。“与”读去声。简按：《甲乙经》作“不愈”，意义更加明显。
Wu Yun: The skin regions (Pibu) are the distribution areas of the various meridians on the body surface. Gao Yun: The skin is divided into twelve regions. The pulses of the twelve meridians—three Yang and three Yin meridians of the hands and feet—all reside in the skin, each having its specific distribution area.
Meridians have a framework (Jingji). Ma Yun: Because meridians have a framework, the *Ling Shu* contains the chapter "Meridians" (Jingmai); sinews have knots and connections, so the *Ling Shu* contains the chapter "Sinew Meridians" (Jingjin); bones have measurements, so the *Ling Shu* contains the chapter "Bone Dimensions" (Gudu); these are what is meant.
Using the meridians as the framework. Zhi Yun: "Ji" means to record. To understand the specific divisions of the skin regions, one should divide them based on the observed collateral vessels (Luomai). However, the meridians (Jingmai) should still be used as the overall framework.
Haifei (Alternative name for the Yangming meridian). Ma Yun: The Yangming meridian is called "Haifei" because Yang Qi is extremely abundant. When all things reach the extreme of Yang, there is a meaning of returning to Yin, hence it is called "Haifei." Flying objects especially belong to Yang. (For example, as mentioned in the *Shi Jing*, weeds wither in April, and in Materia Medica, herbs like Xia Ku Cao that wither in summer.) Wu Yun: "Hai" is identical to "He" (Close), referring to the statement "Yangming is He." "Fei" means stirring or moving. Generally, the Yangming meridian corresponds to the face; the face corresponds to Wu hour and the fifth month. At this time, Yang Qi stirs, and one Yin Qi rises to contend with Yang, thereby closing the Yang. Zhang Yun: "Fei" is the ancient character for "fly," meaning fluttering, indicating that Yang is abundant and floating. Whatever reaches an extreme must decline; thus, the abundance of Yang lies in Yangming, and the decline of Yang also lies in Yangming. Therefore, the Yang of Yangming is named "Haifei." Gao Yun: The Yang of Yangming travels along the front of the body and governs "He" (Closing). If it closes, it does not open, harming "Fei" (dispersal/flying), hence named "Haifei." "Fei" is akin to "open." Jian An: None of the above annotations are satisfactory. Generally, "Hai," "He," and "He" were interchangeable in ancient times. (*E Ya · Shi Yan*: "Hai means He." Guo Pu's commentary: "He means why not." Sometimes written as "Hai." *Zhuang Zi · Ze Yang*: "He chang she zhi." Commentary: "Why not try abandoning your actions?"). *E Ya · Shi Gong*: "He is called Fei." Sub-commentary: "He is the door leaf." *Shuo Wen Jie Zi* states: "He is the door leaf." Another interpretation is closure. "Fei" sounds like "Fei." "Haifei" is equivalent to "He Fei," meaning the door leaf. The *Li He Zhen Xie Lun* states: "Yangming is He," which shares the same meaning. ("Hai" is pronounced as Hu La Qie.)
Upper and lower follow the same method. The *Jia Yi Jing* includes the characters "twelve meridians" here.
Yang governs the exterior, Yin governs the interior. Wu: These two sentences should be moved below "as the framework." Zhang Yun: Collaterals are Yang, thus governing the exterior; meridians are Yin, thus governing the interior. As stated in the chapter *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, sinews and bones are Yin, and skin and hair are Yang. For the subsequent six meridians, the pathological manifestations of the five colors and their Yin-Yang and interior-exterior relationships are all the same.
Shuchi (Alternative name for the Shaoyang meridian). In the *Jia Yi Jing*, "Chi" is written as "Zhu." Wu Yun: "Shu" refers to the pivot axis, i.e., the statement "Shaoyang is Shu." "Chi" means to hold. Shaoyang resides between the exterior and interior, much like holding the pivot axis. Zhang Yun: "Shu" refers to the pivotal mechanism; "Chi" means to manage. Shaoyang is located between the exterior and interior of the three Yang meridians, operating like a pivot and managing the mechanism of entry and exit, hence called "Shuchi." Jian An: According to the *Jia Yi Jing*, "Shuzhu" is "Shuzhou" (pivot axis). *Shi Jing · Xiao Ya · Da Dong*: "Xiao dong da dong, zhu you qi kong." "You" is synonymous with "zhou." *Huainanzi · Shuo Lin*: "The beauty of embroidered patterns lies in the loom/pivot." Upper and lower follow the same method. The *Jia Yi Jing* lacks these four characters; similar cases follow below.
All are collaterals of the Shaoyang meridian. Wu adds the six characters "diagnosis of five colors as above" here.
Those in Yin primarily move outward. Wu notes that in the *Jia Yi Jing*, "Chu" is written as "Wai." Wu deleted the nineteen characters from "Gu zai yang" onwards, considering them disconnected from the preceding text. Zhang Yun: Pathogenic factors must enter the meridians via the collaterals; thus, those in the Yang aspect primarily move inward, meaning entering from the Yang aspect into the interior. Those in the Yin aspect primarily move outward, meaning seeping into the interior. This is the sequence of pathogenic transmission, which applies to all meridians. The meaning of "Chu" here is not external discharge. *Shuo Wen Jie Zi* states: "Chu means advance," symbolizing grass and trees growing abundantly and reaching upward. Looking at the later section on the Shaoyin meridian stating "those that emerge go from Yin inward to the bones," this agrees with the meaning of "Chu." Zhi Yun: The Qi of the six external meridians moves from Yang inward; the Qi of the internal meridians moves from Yin outward, emerging from the skin, then re-entering muscles, sinews, and bones to seep into the Zang-Fu organs and Mu Yuan, ultimately connecting internally to the five Zang organs. This discusses the endless circulation of meridian Qi, generally moving from interior to exterior. Gao Yun: When pathogenic factors in the skin collaterals become excessive, they invade the meridians. Collaterals are Yang and govern the exterior; when collateral pathogens overwhelm the meridians, Yang Qi enters inward. Thus, those in Yang primarily move inward. Meridians are Yin and govern the interior; when Yang Qi enters inward, Yin Qi moves outward. Thus, those in Yin primarily move outward. Outward then inward, to seep into the interior. This is the principle of Yin-Yang meridians moving in and out, not limited to the hand-foot Shaoyang meridians but applicable to all. Jian An: The earlier statement "Yang governs exterior, Yin governs interior" seems contradictory to this explanation. Therefore, Zhang citing *Shuo Wen* to interpret "Chu" as "advance" might be forced. For now, we retain Gao's interpretation.
Guan Shu (Alternative name for the Taiyang meridian). Ma Yun: Generally, Shaoyang is Shu (Pivot). Since this Taiyang meridian is the outermost of the three Yang meridians, this Taiyang is called "Guan Shu." The *Yin Yang Li He Lun* identifies Yangming as He and Taiyang as Kai (Open), whereas here Taiyang is Guan (Gate/Latch). "Guan" implies "He" (Close). The former discussion is from the perspective of the outermost layer, while this one is relative to Shaoyang. Wu Yun: "Guan" means to guard and secure. Shaoyang is Shu, distributing Yang Qi; Taiyang constrains and secures this distributed Yang Qi, hence called "Guan Shu." Zhang Yun: The *Yin Yang Li He Lun* states "Taiyang is Kai"; the wording differs but the meaning is the same. Gao Yun: The Yang of Taiyang travels along the back of the body and governs "Kai," hence called "Guan Shu." "Guan" is akin to "tie" or "bind." The opening begins with the pivot; the state of opening is tied to the pivot. Jian An: *Lao Zi* states: "The good closer has no latch yet cannot be opened." *Shuo Wen Jie Zi*: "Guan means holding the door with a horizontal wood." From this, "Guan" does not imply "opening." Wu's annotation is superior. The differences arise because the *Yin Yang Li He Lun*'s Kai-He-Shu refers to anatomical layers, while this chapter refers to skin regions. Furthermore, terms like Haifei, Shuchi, and Guanshu are merely borrowed to illustrate the meaning of the divine mechanism's pivot rotation and need not have deep implications.
Shuru (Alternative name for the Shaoyin meridian). Wu Yun: "Ru" should be read as "Lu" (sound ruan, or Zhu). The Hand Shaoyin meridian descends along the posterior medial aspect of the arm; the Foot Shaoyin meridian ascends along the posterior medial aspect of the thigh; both are areas of soft flesh, hence called "Lu." "Shu Lu" means the pivot mechanism operates within the "Lu." This refers to the statement that among the three Yin meridians' separation and union, Shaoyin is the Shu (Pivot). Zhang Yun: "Ru," according to *Shuo Wen Jie Zi*, means softness. Wang Shi says: obedience/compliance. Shaoyin serves as the pivot for the opening and closing of the three Yin meridians, and since Yin Qi is soft and compliant, it is named "Shuru." Gao Yun: The Yin of Shaoyin originates in the chest and flows upward to stop in the chest, pivoting the divine mechanism and distinguishing water and fire, hence named "Shuru." "Ru" is akin to "qu" (region/distinguish). Jian An: The above annotations are also unsatisfactory. "Ru," cited by Xin Zheng Jiao from the *Jia Yi Jing*, is written as "Lu," which seems correct. "Lu" (sound ruan), sometimes written as "KT" or another variant. *E Ya*: "Lu is called Lu." Commentary: It is the Zhu (beam cap/block). Sub-commentary: It refers to the Dougong (bracket set). *Cang Jie Pian* states: "Lu Gong is the wood on the pillar," i.e., the curved wood on the pillar supporting the Dou. (See *Yi Qie Jing Yin Yi*). The Yin of Shaoyin takes its name from the "Lu" on top of the pivot pillar, hence "Shu Lu" perhaps? The current version of the *Jia Yi Jing* writes "Shuru."
All are collaterals of the Shaoyin meridian. Wu adds the seven characters "diagnosis of five colors like Yangming" here.
Those that emerge go from Yin inward to the bones. Wu Yun: "Chu" refers to emerging from the Yang meridians. Emerging from Yang leads to entering Yin; entering Yin causes it to sink into the bones. Zhang Yun: Refers to emerging from the meridians and entering the bones. This aligns with the meaning previously stated in the Shaoyang meridian section: "Those in Yin primarily move outward to seep into the interior."
The Yin of the Heart Master. Gao Yun: "Heart Master" refers to the Hand Jueyin Pericardium (Xin Bao Luo). There is no distinction between hand and foot; upper and lower follow the same method, so citing the Hand Jueyin clarifies that the Foot Jueyin is also the same as the Hand Jueyin.
Hai Jian (Alternative name for the Jueyin meridian). Ma Yun: "Jian" means heavy. All things sink due to Yin, and the Yin Qi here has a killing/suppressing quality, hence called "Hai Jian." Wu Yun: The Jueyin meridian ascends to the axilla, hence called "Hai Jian." "Hai" is identical to "He." It refers to closing and gathering Yin Qi in the shoulder and axilla region, i.e., "Jueyin is He." Zhang Yun: "Jian" means to bear or carry. Yang governs movement; Yin governs bearing. When Yin is extremely abundant, its Qi must be damaged. Thus, the abundance of Yin lies in Jueyin, and the damage of Yin also lies in Jueyin, hence called "Hai Jian." Consequently, Yangming is called "Haifei" and here "Hai Jian" reflects the meaning of extreme Yin and extreme Yang. Gao Yun: The Yin of the Heart Master originates in the chest and governs "He." If it closes, it cannot bear weight externally, hence called "Hai Jian." "Jian" is akin to "Ren" (bear/responsibility). Jian An: The above annotations are also unsatisfactory. "Jian" is likely a phonetic loan for "Lu" (HT/KT). *Shuo Wen Jie Zi*: "KT is the roof beam cap." Xu Kai says: "The horizontal wood on the pillar supporting the ridge beam, resembling a hairpin." *Shuo Wen* also states: "Guan is the door Lu." *E Ya · Shi Gong*: "Guan is called Lu." Commentary: Pillar top Lu. Also named KT. Sub-commentary: The square wood above the pillar. *Ji Yun*: "KT, alternatively HT." "He HT" refers to closing the door leaf where the pivot fits into the KT?
Guan Zhe (Alternative name for the Taiyin meridian). Wu Yun: "Guan" means to seal or store. This refers to "Taiyin is Guan." (Note: The *Yin Yang Li He Lun* states Taiyin is Kai, so Wu saying it is Guan is incorrect.) "Zhe" refers to hibernating insects. Taiyin represents the interior; the interior corresponds to the Zi month (November). The Qi of all things is stored within, similar to sealed hibernating insects. Zhang Yun: "Guan" means solidifying on the outside; "Zhe" means hiding inside. Gao Yun: The Yin of Taiyin follows the calf, crosses anterior to Jueyin, and governs "Kai," hence called "Guan Zhe." "Zhe" is akin to "cang" (store/hide). Hiding precedes opening; the state of opening is related to hiding. Jian An: The above annotations are also unsatisfactory. In the *Jia Yi Jing*, "Zhe" is written as "Zhi." Likely, "Zhe" is a corruption of "Lu." "Lu" is the same as "Lu." *Guliang Zhuan · Zhao Gong Ba Nian*: "Covering the substance with kudzu to make Lu." Fan Ning's commentary: "Lu is the post in the middle of the door." Shi Wen: "Lu is the door peg." *E Ya*: "Jue is called Lu." *Zhou Li · Kao Gong Ji* Zheng Xuan's commentary: "Lu, ancient form written as Lu," is indeed the peg in the middle of the door. "Guan" derives its meaning from the peg in the middle of the door, i.e., where the left and right door leaves meet?
Lin Yu Chang Wei. Wu Yun: "Lin" means residence/storage. Jian An: Wang Bing's annotation is correct.
Su Ran (Xi Ran). The *Jia Yi Jing* writes "Xi Ran." Wu Yun: "Su" is synonymous with "Xi," referring to shivering and aversion to cold. Zhang Yun: "Su Ran" means bristling up, the appearance of chills. "Su" is pronounced Su. Reverse flow is called Su. Jian An: Following the *Jia Yi Jing* is correct.
Sensing Deficiency Leads to Sinking. In the *Jia Yi Jing*, "Gan" is written as "Sheng," which seems correct. The sentence continues below "Sheng."
Rou Shuo. Wu Yun: Heat in the flesh. Zhang Yun: Wasting away/melting. Jian An: In the *Ni Diao Lun*, regarding "Rou Shuo," Wang Bing's commentary states: "Shuo means to consume/waste." This is correct.
Pi Po. Wu Yun: "Pi" refers to the skin and flesh of the shoulders, elbows, thighs, and joints. "Po" refers to the breaking/tearing of the skin due to excessive heat causing frequent turning over. (See detailed notes in *Yu Ji Zhen Zang Lun*.)
Mao Zhi Er Po. Zhang Yun: Insufficiency of fluids leads to withered and dry skin and hair.
Bu Yu. Wu Yun: Not reaching/inadequate. It means that when pathogenic factors lodge in the skin regions, local stagnation occurs, meridian Qi fails to reach, resulting in serious illness. Zhang Yun: If not treated in advance, pathogenic factors will deepen daily, leading to serious illness. "Yu" is synonymous with "Yu" (prepare/prevent). Gao Yun: If the Qi of the Zang-Fu organs does not participate in the skin, serious illness arises. "Yu" is pronounced with the departing tone. Jian An: The *Jia Yi Jing* writes "Bu Yu" (not heal/cure), which makes the meaning clearer.