吴。作经络色诊论。
无常变也 吴。常下句。是。
阳络之色变无常 张云。脉度篇曰。经脉为里。支而横者为络。络之别者为孙。故合经络而言。则
经在里为阴。络在外为阳。若单以络脉为言。则又有大络孙络。在内在外之别。深而在内者。是为阴络。阴络
近经。色则应之。故分五行。以配五脏。而色有常也。浅而在外者。是为阳络。阳络浮显。色不应经。故随四
时之气。以为进退。而变无常也。观百病始生篇曰。阳络伤则血外溢。阴络伤则血内溢。其义可知。何近代诸
家之注。（吴马）皆以六阴为阴络。六阳为阳络。岂阳经之络必无常。阴经之络必无变乎。皆误也。
淖泽 甲乙。泽。作 。注。音皋。考 。泽同。诗。
鹤鸣九皋。毛传。皋。泽也。史记天官书。其色大圜黄 。注。音泽。（淖。出阴阳别论。）
此皆常色谓之无病 甲乙。皆作其。马云。八字。当在从四时而行也之下。吴志并同。简按张高顺文
注释。非是。
谓之寒热 张云。五色俱见。则阴阳变乱。失其常矣。故为往来寒热之病。吴。此下。补此皆变色谓
之有病八字。
吴云。人身孔穴。皆气所居。故曰气穴。
愿卒闻之 张云。卒。尽也。
稽首再拜对 吴。删此五字。
溢意 张云。溢。畅达也。吴。去因请溢意以下。至岐伯再拜而起曰一百二十六字。
逡巡 志云。退让貌。简按郭璞尔雅注云。逡巡。却去也。（文选注引。）
目以明耳以聪矣 马云。目以耳以。俱已同。
圣人易语良马易御 简按语御押韵。盖此古谚。
未足以论也 高云。今余所访问者。亦真数之发蒙解惑。真数之外。未足以论也。简按枚乘七发。况
直眇少烦懑。酲 病酒之徒哉。故曰。发蒙解惑。不足以言也。李善注。素问。黄帝曰。发蒙解惑。未足以论
也。所引本篇文。
背与心相控而痛云云 志云。心。谓心胸也。控。引也。背与心相控而痛者。阴阳相引而为痛也。此
先论阴阳二气。总属任督之所主。吴云。以下计八十七字。按其文义。与上下文。不相流贯。僭去之。张云。
共计八十七字。按其文义。与上下文。不相流贯。新校正。疑其为骨空论文。脱误于此者。是。
十椎及上纪 马云。十椎之十。当作大。下同。按脊属督脉一经。但十椎下无穴。当是大椎也。张云。
十椎。督脉之中枢也。此穴。诸书不载。惟气府论。督脉气所发条下。王氏注曰。中枢。在第十椎节下间。与
此相合。可无疑也。志云。十椎。在大椎下。第七椎。乃督脉至阳穴。盖大椎上。尚有三椎。总数之为十椎也。
高仍马注。简按今从张注。
背胸邪系阴阳左右 张云。此详言上文。背与心相控而痛者。悉由任督二脉之为病也。马云。邪。斜
同。在后为背。在前为胸。在背为阳。在胸为阴。正以背与胸斜系。阴阳左右如此。故为前后之病。又背之督
脉。斜出尻脉。络胸胁。支心贯膈上肩。如天突之上。又斜下肩。交背大椎之下。是以必刺天突大椎胃脘关元
耳。高仍马。邪。读为斜。张志为邪气之邪。简按马义为长。
脉满起 高云。经脉满盈。从而起也。
脏俞五十穴 马云。此与灵枢本输篇同。下文腑俞同。
中KT 两旁 张云。KT 。膂同。
大椎上两旁各一 马云。即大杼穴。新校正。以为大椎旁无穴。意者亦若今人以项之高骨。为大椎
耳。吴云。当是天柱二穴。在挟项后发际。大筋外廉陷中。志与马同。张引王及新校正云。今于大椎上旁。按
之甚 。必当有穴。意者甲乙等经。犹有未尽。简按甲乙。大杼。项第一椎下。两旁各一寸五分。明是大椎上。
非大杼之谓。今从张注。
目瞳子浮白二穴 诸家并仍王注。为胆经二穴。果然。则二穴上。阙各一字。或云。是甲乙经所载。
足阳明四白穴。骨空论曰。督脉上系两目之下中央。气府论曰。面鼽骨空各一。皆谓之也。此说近是。
两髀厌 张云。谓髀枢骨分缝中。即足少阳环跳穴也。
沈氏经络全书云。谓之枢者。以楗骨转动。如户之枢也。亦曰髀关。简按厌。于协切。靥同。经脉篇云。足少
阳之脉。绕毛际。横入髀厌中。是。
犊鼻 马云。去膝膑下。 骨上。侠解大筋陷中。形如牛鼻。故名。简按骨空论云。 骨空。在辅骨
之上端。王注。犊鼻穴也。
耳中多所闻 根结篇云。少阳结于窗笼。窗笼者。耳中也。张云。即听宫也。刺节真邪论云。刺其听宫。
枕骨 高云。脑后左右玉枕穴。即枕骨也。简按诸家仍王注。今亦从之。
背俞 志云。谓膈俞穴。在大椎下第七椎间。各开中行一寸五分。高同。简按诸家仍王注。今亦从之。
分肉 高云。脐上水分穴。两旁滑肉门。为分肉。简按此属臆解。不可从。刺腰痛论云。刺肉里之脉。
在太阳之外。少阳绝骨之后。王注。分肉主之。穴在足外踝直上。绝骨之端。如后二分。筋肉分间。阳维脉气
所发。与此注少异。
踝上横 高云。踝上横纹之解溪穴。简按此说。亦未见所据。
水俞在诸分 张云。水属阴。多在肉理诸分之间。故治水者。当取诸阴分。如水俞五十七穴者。是也。
高云。水气不行。则皮肤胀满。故水俞在诸分。诸分。周身肌腠之分理也。
热俞在气穴 张云。热为阳。多在气聚之穴。故治热者。当取诸阳分。如热俞五十九穴者。是也。高
云。热气有余。则经脉消烁。故热俞在气穴。气穴。阳气循行之穴孔也。
两骸厌中二穴 马。骸字下句。注云。灸寒热之法。其穴皆在两骸之中。骨空论曰。辅骨上横骨下为
楗。侠髋为机。
膝解为骸关。侠膝之骨为连骸。骸下为辅。辅上为 。 上为关。横骨为枕。则骸之为义。在膝解也。厌中。
即前环跳穴。王注以上节骸字。连为骸厌。则上节两字可读乎。甚非。张云。两骸厌中。谓膝下外侧骨厌中。
足少阳阳关穴也。骸。音鞋。说文。胫骨。吴同。志云。两骸厌中二穴。谓足少阳之阳陵泉也。高云。两骸。
形身左右也。环跳二穴。当身左右厌中。即上文髀厌分中。环跳穴也。简按甲乙。阳关。在阳陵泉上三寸。犊
鼻外陷者中。则张注为是。今从之。
天府下五寸 灵本输篇云。尺动脉在五里。五输之禁也。王所引针经文。见玉版篇。
凡三百六十五穴 吴云。自脏俞至此。并重复。共得四百零七穴。除重复。约得三百五十八穴。盖世
远经残。不可考也。马云。通共计之。有三百五十七穴。其天突。大椎。上脘。关元。俱在内。天突。关元。
环跳。俱重复。想有脱简。故不全耳。张云。自脏俞五十穴至此。共三百六十五穴。若连前天突十椎胃脘关元
四穴。则总计三百六十九穴。内除天突关元。及头上二十五穴。俱系重复外。实止三百四十二穴。盖去古既远。
相传多失。志云。自天突十椎上纪关元。至厌中二穴。共计三百六十四穴。然内多重复。高云。自天突。至天
府下五寸。共三百六十六穴。（此乃不除重复。）一岁三百六十五日而有奇。周天三百六十五度四分度之一。
则三百六十六。数相吻合也。简按以上诸说。纷纭不一。今查之。自脏俞至五里。凡三百五十七穴。
游针之居 张云。针所游行之处也。志云。游针者。谓得针之道。而以神遇之。若游刃然。恢恢乎
有余地矣。
以溢奇邪以通荣卫 马云。奇邪者。不正之邪也。一值此邪。则渐至外为发热。而内为少气。须当
急泻无怠。以通
营卫可也。张云。溢。注也。满也。奇。异也。邪自皮毛。而溢于络者。以左注右。以右注左。其气无常处。
而不入于经。是为奇邪。表里之气。由络以通。故以通营卫。高云。缪刺论云。邪入舍于孙络。不得入于经。
流溢于大络。而生奇病。奇邪。犹奇病也。奇邪在络。故孙络以溢奇邪。溢。泛溢。犹外出也。孙络之所以溢
奇邪者。以孙络合大络。而通荣卫也。简按高注义长。然以上下文义求之。以通营卫四字。恐衍。
营卫稽留 吴云。稽。迟也。
气竭血着 吴云。着。着同。凝结而不流也。
溪谷之会 张云。肉之会根据乎骨。骨之会在乎节。故大节小节之间。即大会小会之所。而溪谷出乎其
中。凡分肉之间。溪谷之会。皆所以行荣卫之大气者也。说文。泉出通川为谷。又诗有谷风。诗诂。风自谷出
也。宋均曰。无水曰谷。有水曰溪。故溪谷之在天地。则所以通风水。在人身则所以通血气。简按王充论衡云。
投一寸之针。布一丸之艾。于血脉之蹊。笃病有瘳。盖蹊。即溪谷之溪。
大气 马云。即宗气。灵五味篇云。大气积于胸中。刺节真邪篇云。宗气流于海。张云。以行荣卫
之大气者也。高云宗气也。积于胸中。以司呼吸。而合于皮毛者也。简按今从马高注。
外破大 吴作大 。张云。 。当作 。误也。盖 可称大。 不必称大也。简按马志高并随文
为解。非也。
卷肉 吴云。卷。音 。简按新校正。全本作寒肉。疑是搴讹。（搴。亦缩也。）
溪谷三百六十五穴会 吴云。此又言溪谷。亦三百六十五穴。盖在诸经孙络之内。非复别有三百六
十五穴。张云。
有骨节而后有溪谷。有溪谷而后有穴 。人身骨节三百六十五。而溪谷穴 应之。故曰穴会。亦应一岁之数。
小痹淫溢循脉往来 张云。邪在孙络。邪未深也。是为小痹。志云。脉。谓孙络脉也。
帝乃辟左右 吴删辟以下二十三字。于义似是。
金兰之室 志云。藏之于心也。简按此不过尊奉而珍宝之之谓。志注凿矣。
三百六十五脉 张云。即首节三百六十五穴会之义。
传注十二络脉非独十四络脉也 高云。并注于络。络。大络也。灵枢经脉论。有手太阴少阴心主太阳
阳明少阳之别。足太阳阳明少阳太阴少阴厥阴之别。并任脉之别。督脉之别。为十四大络。故曰。传注十四络
脉。非独手足三阴三阳之十二络脉也。四。旧本讹二。二。旧本讹四。今改。
内解泻于中 张云。解。解散也。即刺节真邪篇解结之谓。泻。泻去其实也。中者。五脏也。此言
络虽十二。而分属于五脏。故可解泻于中。左右各五。故云十脉。高云。十四络脉。外合孙络。则有三百六十
五会。内合五脏。则有左右五俞之十脉。故曰内解。泻于中者十脉。所以承十四络脉。而申明内通五脏之俞脉。
以补上文孙络之未尽者。又如此。
“无常变也”：吴崑认为，“常”字属下句，是正确的。
阳络的颜色变化没有固定规律：张景岳说，《脉度篇》记载：“经脉在体内，分支横出的为络，络的细小分支为孙络。”因此，合称经络时，经在里属阴，络在外属阳。如果单指络脉，又有大络和孙络的区别，有在内和在外的不同。深而在内的，称为阴络。阴络靠近经脉，其颜色应与经脉相应，所以分为五行以配五脏，颜色是有规律的。浅而在外的，称为阳络。阳络浮显于外，其颜色不随经脉而定，所以随着四季气候的变化而进退，颜色变化没有固定规律。观察《百病始生篇》所说：“阳络受伤则血液外溢，阴络受伤则血液内溢。”其中的道理就可以知道了。为什么近代各位注家（吴崑、马莳）都把六条阴经称为阴络，六条阳经称为阳络呢？难道阳经的络脉一定没有变化，阴经的络脉一定没有改变吗？这都是错误的。
淖泽：《甲乙经》中，“泽”写作“皋”。注释说读音为“皋”。考证发现，“皋”与“泽”同义。《诗经·鹤鸣》：“鹤鸣九皋。”毛传解释：“皋，就是泽。”《史记·天官书》：“其色大圜黄皋。”注释说读音为“泽”。（“淖”字出自《阴阳别论》。）
这些都属于正常面色，称为无病：《甲乙经》中，“皆”作“其”。马莳说，这八个字应当放在“从四时而行也”这句话下面。吴崑、志贺氏的版本都相同。我按语认为，张景岳顺文注释的说法，是不对的。
称为寒热：张景岳说，五色都出现，说明阴阳紊乱，失去了常态。所以是往来寒热的疾病。吴崑在此处补上了“此皆变色谓之有病”这八个字。
“愿卒闻之”：张景岳说，“卒”，意思是尽。
“稽首再拜对”：吴崑删去了这五个字。
“溢意”：张景岳说，“溢”，意思是畅达。吴崑去掉了从“因请溢意”到“岐伯再拜而起曰”共一百二十六个字。
“逡巡”：志贺氏说，是退让的样子。我按语认为，郭璞在《尔雅》注中说：“逡巡，是退却离开的意思。”（引自《文选》注。）
“目以明耳以聪矣”：马莳说，“目以”、“耳以”两句意思相同。
“圣人易语良马易御”：我按语认为，“语”和“御”押韵。这大概是古代的谚语。
“未足以论也”：高世栻说，现在我询问的，也是真数之道的发蒙解惑。在真数之道之外，不足以谈论。我按语认为，枚乘《七发》中说：“何况只是轻微烦闷、醉酒生病的人呢？”所以说，“发蒙解惑”不足以言说。李善注《素问》引用黄帝的话：“发蒙解惑，未足以论也。”所引用的正是本篇的文字。
“背与心相控而痛云云”：志贺氏说，“心”，指心胸。“控”，牵引。背与心相互牵引而疼痛，是阴阳之气相互牵引导致的疼痛。这里先论述阴阳二气，总归由任脉和督脉所主。吴崑说，以下共计八十七字，考察其文义，与上下文不连贯，擅自将其删去。张景岳说，共计八十七字，考察其文义，与上下文不连贯。新校正怀疑这是《骨空论》的内容，脱误在这里。这种说法是对的。
“十椎及上纪”：马莳说，“十椎”的“十”，应当作“大”，下文同理。按脊骨属于督脉这一条经，但第十椎下没有穴位，应当是大椎穴。张景岳说，“十椎”，是督脉的中枢穴。这个穴位，各书都不记载，只有《气府论》督脉气所发条目下，王冰注解说：“中枢，在第十椎节下间。”与此相符合，可以毫无疑问。志贺氏说，“十椎”，在大椎之下，第七椎是督脉的至阳穴。大概大椎之上还有三椎，总数起来算作十椎。高世栻仍采用马莳的注解。我按语现在采用张景岳的注解。
“背胸邪系阴阳左右”：张景岳说，这是详细阐述上文。背与心相互牵引而疼痛，全是由任脉和督脉的疾病引起的。马莳说，“邪”，通“斜”。在后为背，在前为胸。在背为阳，在胸为阴。正因为背与胸斜向联系，阴阳左右如此，所以成为前后的疾病。另外，背部的督脉，斜出到尻脉，联络胸胁，分支进入心脏贯穿膈肌上肩，如天突穴上方；又斜向下到肩，交会在背部大椎之下。所以必须针刺天突、大椎、胃脘、关元等穴。高世栻仍采用马莳的观点，将“邪”读为“斜”。张志聪认为是“邪气”的“邪”。我按语认为马莳的解释更合理。
“脏俞五十穴”：马莳说，这与《灵枢·本输篇》相同。下文腑俞同理。
“中KT两旁”：张景岳说，“KT”同“膂”。
“大椎上两旁各一”：马莳说，即大杼穴。新校正认为大椎旁没有穴位，猜想也许就像现代人把项部的高骨当作大椎一样。吴崑说，应当是天柱二穴，位于挟持项后发际处，大筋外侧凹陷中。志贺氏与马莳相同。张景岳引用王冰和新校正的话说，现在在大椎上旁按压，感觉非常……必定有穴位。猜想《甲乙经》等经典或许还有未尽之处。我按语认为，《甲乙经》中大杼穴在项第一椎下，两旁各一寸五分，明确是在大椎上，不是指大杼穴。现在采用张景岳的注解。
“目瞳子浮白二穴”：各家都沿用王冰的注解，认为是胆经的两个穴位。果真如此，那么这两个穴位上方，缺少各一个字。有人说，这是《甲乙经》所载的足阳明胃经的四白穴。《骨空论》说：“督脉上行系于两眼之下中央。”《气府论》说：“面鼽骨空各一。”都称之为浮白。这种说法接近正确。
“两髀厌”：张景岳说，指髀枢骨分缝中，即足少阳胆经的环跳穴。
沈氏《经络全书》说：称为枢，是因为楗骨转动，像门的枢纽一样。也称为髀关。我按语认为，“厌”音协切，同“靥”。《经脉篇》说：“足少阳之脉，绕毛际，横入髀厌中。”这是正确的。
“犊鼻”：马莳说，在膝膑下，髌骨上，夹解溪大筋的凹陷中，形状像牛鼻子，所以得名。我按语认为，《骨空论》说：“髌骨空，在辅骨的上端。”王冰注：“即犊鼻穴。”
“耳中多所闻”：《根结篇》说：“少阳结于窗笼。”窗笼，就是耳中。张景岳说，即听宫穴。《刺节真邪论》说：“刺其听宫。”
“枕骨”：高世栻说，脑后左右的玉枕穴，即枕骨。我按语认为，各家仍沿用王冰的注解，现在也采用它。
“背俞”：志贺氏说，指膈俞穴，在大椎下第七椎间，各开中行一寸五分。高世栻相同。我按语认为，各家仍沿用王冰的注解，现在也采用它。
“分肉”：高世栻说，脐上的水分穴，两旁滑肉门，称为分肉。我按语认为这属于臆测解释，不可采用。《刺腰痛论》说：“刺肉里之脉，在太阳之外，少阳绝骨之后。”王冰注：“分肉主之。”穴位在足外踝直上，绝骨的末端，向后二分，筋肉分间，阳维脉气所发。与此注略有不同。
“踝上横”：高世栻说，踝上横纹的解溪穴。我按语认为这种说法，也没有见到依据。
“水俞在诸分”：张景岳说，水属阴，多在肉理诸分之间。所以治水者，应当取诸阴分，如水俞五十七穴就是。高世栻说，水气不行，则皮肤胀满。所以水俞在诸分。诸分，是周身肌腠的分理。
“热俞在气穴”：张景岳说，热属阳，多在气聚之穴。所以治热者，应当取诸阳分，如热俞五十九穴就是。高世栻说，热气有余，则经脉消烁。所以热俞在气穴。气穴，是阳气循行的穴孔。
“两骸厌中二穴”：马莳说，“骸”字属下句。注释说，灸治寒热的方法，其穴位都在两骸之中。《骨空论》说：“辅骨上横骨下为楗。侠髋为机。”膝解为骸关，侠膝之骨为连骸，骸下为辅，辅上为... 上为关。横骨为枕。那么“骸”的意义，在于膝解处。“厌中”，即前文的环跳穴。王冰将上一节的“骸”字连读为“骸厌”，那么上一节的两个字能读通吗？很不恰当。张景岳说，“两骸厌中”，指膝下外侧骨厌中，是足少阳胆经的阳关穴。“骸”，音鞋。《说文》解释为胫骨。吴崑相同。志贺氏说，“两骸厌中二穴”，指足少阳胆经的阳陵泉穴。高世栻说，“两骸”，指身体左右。环跳二穴，当在身左右厌中，即上文髀厌分中的环跳穴。我按语认为，《甲乙经》中，阳关穴在阳陵泉上三寸，犊鼻外陷者中，那么张景岳的注解是正确的。现在采用它。
“天府下五寸”：《灵枢·本输篇》说：“尺动脉在五里。”这是五输之禁。王冰所引用的《针经》文字，见于《玉版篇》。
“凡三百六十五穴”：吴崑说，从脏俞到这里，并重复计算，共得四百零七穴。除去重复的，约得三百五十八穴。大概因为年代久远，经典残缺，无法考证了。马莳说，通共计之，有三百五十七穴。其中天突、大椎、上脘、关元都在内。天突、关元、环跳都有重复。想必有脱简，所以不完整。张景岳说，从脏俞五十穴到这里，共三百六十五穴。如果连前天突、十椎、胃脘、关元四穴，则总计三百六十九穴。内除天突、关元，及头上二十五穴，都系重复外，实际止三百四十二穴。大概因为远离古代，相传多有失传。志贺氏说，从天突、十椎、上纪、关元，到厌中二穴，共计三百六十四穴。然而内多重复。高世栻说，从天突，到天府下五寸，共三百六十六穴。（这是不除重复的。）一岁三百六十五日有余，周天三百六十五度四分度之一，那么三百六十六这个数字相吻合。我按语以上诸说，纷纭不一。现在查证，从脏俞到五里，凡三百五十七穴。
“游针之居”：张景岳说，是针所游行的地方。志贺氏说，“游针”，谓掌握针道，而以神遇之，像游刃有余一样，宽宽地有余地。
“以溢奇邪以通荣卫”：马莳说，“奇邪”，是不正之邪。一旦遇到这种邪气，就会逐渐导致外发热，内少气。必须急泻勿怠，以通畅营卫即可。张景岳说，“溢”，注入、充满。“奇”，异也。邪气从皮毛，而溢于络，从左注右，从右注左，其气没有固定位置，而不进入经脉，这叫奇邪。表里之气，由络相通，所以用此法通畅营卫。高世栻说，《缪刺论》说：“邪入舍于孙络，不得入于经，流溢于大络，而生奇病。”奇邪，犹奇病也。奇邪在络，所以孙络以溢出奇邪。“溢”，泛溢，犹外出也。孙络之所以溢出奇邪，是因为孙络合于大络，而通畅营卫。我按语认为高世栻的注解义理更长。然而结合上下文义来看，“以通营卫”四字，恐怕是衍文。
“气竭血着”：吴崑说，“着”，同“著”，凝结而不流动。
“溪谷之会”：张景岳说，肉的根据在于骨，骨的会合在于节。所以大节小节之间，就是大会小会的地方，而溪谷产生在其中。凡是分肉之间，溪谷的会合，都是用来运行营卫的大气的。《说文》说：“泉出通川为谷。”又《诗》有《谷风》，《诗诂》说：“风自谷出。”宋均说：“无水曰谷，有水曰溪。”所以溪谷在天地之间，是用来通风水的；在人身之中，是用来通气血的。我按语认为，王充《论衡》说：“投一寸之针，布一丸之艾，于血脉之蹊，笃病有瘳。”盖“蹊”，即溪谷之“溪”。
“大气”：马莳说，即宗气。《灵枢·五味篇》说：“大气积于胸中。”《刺节真邪篇》说：“宗气流于海。”张景岳说，是用以运行营卫的大气。高世栻说，是宗气。积于胸中，主管呼吸，并与皮毛相合。我按语现在采用马莳和高世栻的注解。
“外破大...”：吴崑作“大...”。张景岳说，“...”当作“...”。错误。大概“...”可称大，“...”不必称大。我按语认为，马莳、志贺氏、高世栻都随文解释，是不对的。
“卷肉”：吴崑说，“卷”，音...。我按语认为，新校正全本作“寒肉”，疑是“搴”字讹误。（“搴”，也是缩的意思。）
“溪谷三百六十五穴会”：吴崑说，这里又说溪谷，也是三百六十五穴。大概在各经孙络之内，并非另外别有三百六十五穴。张景岳说：
有骨节而后有溪谷，有溪谷而后有穴。人身骨节三百六十五，而溪谷穴与之相应。所以叫穴会，也对应一年的日数。
“小痹淫溢循脉往来”：张景岳说，邪在孙络，邪气未深，这是小痹。志贺氏说，“脉”，指孙络脉。
“帝乃辟左右”：吴崑删去了“辟”以下的二十三个字，于义理似乎合理。
“金兰之室”：志贺氏说，藏之于心。我按语认为，这不过是尊奉而珍宝它的意思，志贺氏的注解太穿凿了。
“三百六十五脉”：张景岳说，即首节三百六十五穴会的意义。
“传注十二络脉非独十四络脉也”：高世栻说，并注于络，络是大络。《灵枢·经脉论》有手太阴、少阴、心主、太阳、阳明、少阳之别，足太阳、阳明、少阳、太阴、少阴、厥阴之别，并任脉之别、督脉之别，为十四大络。所以说：“传注十四络脉”，不仅仅是手足三阴三阳的十二络脉。“四”，旧本讹作“二”。“二”，旧本讹作“四”，现在改正。
“内解泻于中”：张景岳说，“解”，解散。即《刺节真邪篇》解结的意思。“泻”，泻去其实邪。“中”，指五脏。这里说络虽然十二条，但分属于五脏，所以可以在内部解散泻除。左右各五，所以叫十脉。高世栻说，十四络脉，外合孙络，则有三百六十五会；内合五脏，则有左右五俞的十脉。所以叫“内解”。泻于中的十脉，是为了承接十四络脉，而申明内通五脏的俞脉，以补充上文孙络未尽之处。又如此。
Wu Kun wrote a treatise on the diagnosis of meridians and facial colors.
"Change without constancy": Wu Kun believed that the character "constancy" belongs to the following sentence, which is correct.
The color of the Yang collaterals changes without a fixed pattern: Zhang Jingyue stated in the *Mai Du Pian* (Chapter on Pulse Length): "Meridians are internal; branches extending horizontally are collaterals; fine branches of collaterals are Sun collaterals." Therefore, when referring to meridians and collaterals together, meridians are internal and Yin, while collaterals are external and Yang. If referring solely to collaterals, there is a distinction between large collaterals and Sun collaterals, with differences between those inside and outside. Those deep and internal are called Yin collaterals. Yin collaterals are close to the meridians, and their colors should correspond to the meridians; thus, they are divided into the Five Elements to correspond to the Zang organs, and their colors are constant. Those shallow and external are called Yang collaterals. Yang collaterals float and appear superficially, and their colors do not follow the meridians; therefore, they advance and retreat with the Qi of the four seasons, changing without constancy. Observing the statement in the *Bai Bing Shi Sheng Pian* (Chapter on the Origin of Hundred Diseases): "If Yang collaterals are injured, blood overflows externally; if Yin collaterals are injured, blood overflows internally." The meaning can be understood. Why did modern commentators (Wu Kun, Ma Shi) refer to the six Yin meridians as Yin collaterals and the six Yang meridians as Yang collaterals? Is it true that the collaterals of Yang meridians must always change, while those of Yin meridians never change? This is all incorrect.
Nao Ze: In the *Jia Yi Jing*, "Ze" is written as "Gao". The annotation states the pronunciation is "Gao". Research shows that "Gao" and "Ze" share the same meaning. The *Book of Songs* ("Crane Cry") says: "The crane cries in the nine marshes." Mao's Commentary explains: "Gao means marsh." The *Records of the Grand Historian: Treatise on Astronomy* states: "Its color is large, round, yellow Gao." The annotation gives the pronunciation as "Ze". ("Nao" appears in the *Yin Yang Bie Lun*).
These are all normal complexions, referred to as disease-free: In the *Jia Yi Jing*, "Jie" is written as "Qi". Ma Shi said these eight characters should be placed below the phrase "following the movement of the four seasons". The editions by Wu Kun and Zhi He are consistent. My commentary considers Zhang Jingyue's explanation based on the text flow to be incorrect.
Referred to as alternating cold and heat: Zhang Jingyue said, "When all five colors appear, Yin and Yang are chaotic and lose their normal state. Thus, it becomes a disease of alternating cold and heat." Wu Kun added the eight characters "This change in color is referred to as having disease" here.
Wu Kun said: The apertures in the human body are where Qi resides, hence they are called Qi Apertures.
"Wish to hear it completely": Zhang Jingyue explained, "Cu" means completely.
"Bowing head and double bowing in reply": Wu Kun deleted these five characters.
"Overflowing intent": Zhang Jingyue said, "Yi" means smooth and reaching. Wu Kun removed one hundred and twenty-six characters from "because I requested overflowing intent" to "Qibo rose after double bowing".
"Qu xun": Zhi He said it means a manner of yielding or retreating. My commentary notes that Guo Pu's annotation in the *Erya* states: "Qu xun means to retreat and leave." (Cited from the *Annotation on Wen Xuan*).
"Eyes thereby see clearly, ears thereby hear distinctly": Ma Shi said the phrases "eyes thereby" and "ears thereby" have identical meanings.
"The sage is easy to speak with, the good horse is easy to drive": My commentary observes that "yu" (speak) and "yu" (drive) rhyme. This is likely an ancient proverb.
"Not sufficient for discussion": Gao Shishi said, "What I am asking now is also about enlightening the ignorant and resolving doubts regarding the True Number. Beyond the True Number, it is not sufficient for discussion." My commentary notes that Mei Cheng's *Qi Fa* says: "How much less so for those merely slightly annoyed or suffering from hangovers?" Thus it is said, "Enlightening the ignorant and resolving doubts is not worthy of mention." Li Shan's annotation on the *Suwen* quotes the Yellow Emperor: "Enlightening the ignorant and resolving doubts is not sufficient for discussion." The cited text matches this chapter.
"Back and heart pulling each other causing pain, etc.": Zhi He said, "Xin" refers to the chest and heart area. "Kong" means pulling or drawing. Pain caused by the back and heart pulling each other results from Yin and Yang Qi attracting each other. This section first discusses Yin and Yang Qi, which are primarily governed by the Ren and Du meridians. Wu Kun stated that the following eighty-seven characters, upon examining their meaning, do not flow smoothly with the context above and below, so he arbitrarily deleted them. Zhang Jingyue also noted that these eighty-seven characters do not connect well with the surrounding text. The New Correction suspects this content originally belonged to the *Gu Kong Lun* (Chapter on Bone Emptiness) and was misplaced here due to textual error. This view is correct.
"Tenth Vertebra and Upper Ji": Ma Shi said the "ten" in "Tenth Vertebra" should be read as "Da" (Great), consistent with the following text. The spine belongs to the single meridian of the Du channel, but there is no acupoint below the T10 vertebra; it should be the Dazhui point. Zhang Jingyue stated that "Shi Zhui" (Tenth Vertebra) is the Zhongshu point of the Du meridian. This point is not recorded in most texts; only under the entry "Points where Du Meridian Qi Emerges" in the *Qi Fu Lun*, Wang Bing's annotation states: "Zhongshu is located between the segments of the tenth vertebra," which aligns with this text without doubt. Zhi He said "Shi Zhui" is below Dazhui; the seventh vertebra is the Zhiyang point of the Du meridian. Presumably, there are three vertebrae above Dazhui, totaling ten. Gao Shishi followed Ma Shi's note. My commentary now adopts Zhang Jingyue's interpretation.
"Back and chest obliquely connected to Yin and Yang left and right": Zhang Jingyue said this elaborates on the previous text. The pain of the back and heart pulling each other is entirely due to diseases of the Ren and Du meridians. Ma Shi said "Xie" is synonymous with "Xie" (oblique). Back is posterior, chest is anterior. Back is Yang, chest is Yin. Precisely because the back and chest are obliquely connected, with Yin and Yang arranged left and right thus, it causes anterior-posterior diseases. Furthermore, the Du meridian on the back obliquely exits to the Kao meridian, connects to the chest and hypochondrium, branches into the heart, pierces the diaphragm, and goes up to the shoulder, such as above the Tiantu point; then obliquely down to the shoulder, crossing at the lower part of the Dazhui on the back. Therefore, one must puncture points like Tiantu, Dazhui, Weiwuan, and Guanyuan. Gao Shishi followed Ma Shi, reading "Xie" as "Xie" (oblique). Zhang Zhicong interpreted "Xie" as pathogenic factor. My commentary finds Ma Shi's interpretation more reasonable.
"Meridians full and rising": Gao Shishi said, "When meridians are full, they rise accordingly."
"Fifty Shu Points of the Zang Organs": Ma Shi said this corresponds to the *Lingshu: Ben Shu* chapter. The following Fu Shu points are similar.
"Both sides of Zhong KT": Zhang Jingyue said "KT" is the same as "Lv".
"One on each side above Dazhui": Ma Shi said this is the Dazhu point. The New Correction believes there is no point beside Dazhui, guessing it might be like how modern people consider the prominent bone of the neck as Dazhui. Wu Kun said it should be the Tianzhu pair of points, located behind the hairline of the neck, in the depression outside the large tendons. Zhi He agreed with Ma Shi. Zhang Jingyue quoted Wang Bing and the New Correction: "Now pressing above and beside Dazhui feels very... there must be a point. Perhaps the *Jia Yi Jing* and other classics had incomplete records." My commentary notes that in the *Jia Yi Jing*, Dazhu is one cun five fen lateral to the first cervical vertebra, clearly above Dazhui, not referring to Dazhu. I now adopt Zhang Jingyue's note.
"Two points of Fubai near the pupil of the eye": All schools follow Wang Bing's annotation, identifying them as two points of the Gallbladder meridian. If so, there would be missing characters above these two points. Some say they are the Sibai points of the Foot-Yangming Stomach Meridian recorded in the *Jia Yi Jing*. The *Gu Kong Lun* states: "The Du meridian ascends to tie the center below both eyes." The *Qi Fu Lun* states: "Each nasal bone aperture has one." Both refer to Fubai. This theory is close to being correct.
"Two Bi Yan": Zhang Jingyue said this refers to the gap in the hip joint, which is the Huantiao point of the Foot-Shaoyang Gallbladder Meridian.
Shen's *Complete Book of Meridians and Collaterals* states: It is called Shu (pivot) because the Jian bone rotates like a door hinge. It is also called Biguan. My commentary notes that "Yan" is pronounced xie, same as "Ye". The *Jing Mai Lun* states: "The Foot-Shaoyang meridian winds around the pubic region and enters horizontally into the Bi Yan." This is correct.
"Dubi" (Calf's Nose): Ma Shi said it is below the kneecap, above the patella, in the depression between the large tendons of the Jie, shaped like a cow's nose, hence the name. My commentary notes that the *Gu Kong Lun* states: "The Patellar aperture is at the upper end of the auxiliary bone." Wang Bing annotated: "This is the Dubi point."
"Hearing many sounds in the ear": The *Gen Jie Lun* states: "Shaoyang knots at the Chuang Long." Chuang Long refers to the ear. Zhang Jingyue said this is the Tinggong point. The *Ci Jie Zhen Xie Lun* states: "Puncture its Tinggong."
"Occipital bone": Gao Shishi said the Yuzhen points on the left and right of the back of the head, i.e., the occipital bone. My commentary notes that various schools still follow Wang Bing's annotation, and I adopt it as well.
"Back Shu": Zhi He said this refers to the Ge Shu point, located between the seventh thoracic vertebra below Dazhui, one cun five fen lateral to the midline. Gao Shishi agreed. My commentary notes that various schools still follow Wang Bing's annotation, and I adopt it as well.
"Fen Rou" (Divided Flesh): Gao Shishi said the Shuifen point above the navel and the Rourumen points on both sides are called Fen Rou. My commentary considers this speculative and unacceptable. The *Ci Yao Tong Lun* states: "Puncture the Mai of the Rou Li, outside the Taiyang and behind the Juegu of Shaoyang." Wang Bing annotated: "Fen Rou governs this." The point is directly above the lateral malleolus, at the end of the Juegu, two fen posterior, in the separation of muscles and tendons, where the Yang Wei meridian Qi emerges. This differs slightly from the current annotation.
"Horizontal above the ankle": Gao Shishi said this is the Jiexi point at the transverse crease above the ankle. My commentary finds no basis for this claim.
"Water Shu points are in the various Fen": Zhang Jingyue said Water belongs to Yin and is mostly found in the Fen between muscle layers. Therefore, treating water disorders requires selecting Yin Fen, such as the fifty-seven Water Shu points. Gao Shishi said when Water Qi fails to move, skin and flesh become distended. Thus, Water Shu points are in the various Fen. Various Fen refer to the structural divisions of muscles and skin throughout the body.
"Heat Shu points are in the Qi Apertures": Zhang Jingyue said Heat belongs to Yang and is mostly found in apertures where Qi gathers. Therefore, treating heat disorders requires selecting Yang Fen, such as the fifty-nine Heat Shu points. Gao Shishi said when Heat Qi is excessive, meridians and vessels are consumed. Thus, Heat Shu points are in Qi Apertures. Qi Apertures are the holes through which Yang Qi circulates.
"Two points in the middle of the two Hai Yan": Ma Shi said the character "Hai" starts the next sentence. The annotation states that the method of moxibustion for treating chills and fever uses points located in the middle of the two Hai. The *Gu Kong Lun* states: "Above the auxiliary bone and below the horizontal bone is Jian. Beside the hip is Ji." The knee resolution is the Hai Guan. The bones beside the knee are the Lian Hai. Below the Hai is Fu. Above Fu is... Above [the next segment] is Guan. The horizontal bone is Zhen. Thus, the meaning of "Hai" lies in the knee resolution. "Yan Zhong" refers to the Huantiao point mentioned earlier. Wang Bing linked "Hai" from the previous section to form "Hai Yan", making the previous two characters readable? This is very inappropriate. Zhang Jingyue said "Liang Hai Yan Zhong" refers to the bone Yan below the lateral side of the knee, which is the Yangguan point of the Foot-Shaoyang Gallbladder Meridian. "Hai" is pronounced xie. The *Shuo Wen* defines it as the tibia. Wu Kun agreed. Zhi He said "Two points in the middle of the two Hai Yan" refers to the Yanglingquan point of the Foot-Shaoyang Gallbladder Meridian. Gao Shishi said "Liang Hai" refers to the left and right sides of the body. The Huantiao points are located in the Yan Zhong of the left and right sides of the body, i.e., the Huantiao point in the Bi Yan division mentioned earlier. My commentary notes that in the *Jia Yi Jing*, Yangguan is three cun above Yanglingquan, in the depression outside Dubi. Thus, Zhang Jingyue's annotation is correct. I now adopt it.
"Five cun below Tianfu": The *Lingshu: Ben Shu* states: "The radial artery is at Wuli. This is forbidden for Five Shu points." The text Wang Bing cited from the *Zhen Jing* appears in the *Yu Ban* chapter.
"A total of three hundred and sixty-five apertures": Wu Kun said from Zang Shu to here, including repetitions, there are four hundred and seven points. Excluding repetitions, approximately three hundred and fifty-eight points remain. Probably because the classics are old and damaged, verification is impossible. Ma Shi said counting all, there are three hundred and fifty-seven points. Among them, Tiantu, Dazhui, Shangwan, and Guanyuan are included. Tiantu, Guanyuan, and Huantiao are repeated. There must be lost bamboo slips, hence the incompleteness. Zhang Jingyue said from the fifty Zang Shu points to here, there are three hundred and sixty-five points. Including the previous four points (Tiantu, Shi Zhui, Weiwuan, Guanyuan), the total is three hundred and sixty-nine. Excluding repetitions of Tiantu, Guanyuan, and the twenty-five points on the head, there are actually only three hundred and forty-two points. Likely, due to the distance from antiquity, transmission errors occurred. Zhi He said from Tiantu, Shi Zhui, Shang Ji, Guanyuan to the two points in Yan Zhong, there are three hundred and sixty-four points. However, there are many repetitions. Gao Shishi said from Tiantu to five cun below Tianfu, there are three hundred and sixty-six points (this does not exclude repetitions). One year has three hundred and sixty-five days plus fractions; the celestial sphere has three hundred and sixty-five degrees and one quarter degree. Thus, three hundred and sixty-six numbers match. My commentary notes that the above theories vary greatly. Now checking, from Zang Shu to Wuli, there are three hundred and fifty-seven points in total.
"The dwelling of the wandering needle": Zhang Jingyue said this is where the needle travels. Zhi He said "Wandering Needle" refers to mastering the way of the needle and encountering it with spirit, like handling a knife with skill, leaving ample room.
"To overflow strange pathogens and to unblock Ying and Wei": Ma Shi said "Strange Pathogen" refers to abnormal pathogens. Once encountering such pathogens, they gradually cause external fever and internal deficiency of Qi. One must urgently drain them without delay to unblock Ying and Wei. Zhang Jingyue said "Yi" means to inject or fill. "Qi" means strange. Pathogens overflow from the skin and hair into the collaterals, flowing from left to right and right to left, with no fixed location, and not entering the meridians; this is called Strange Pathogen. The Qi of interior and exterior communicates through the collaterals, hence this method unblocks Ying and Wei. Gao Shishi cited the *Miu Ci Lun*: "Pathogens enter the Sun collaterals, cannot enter the meridians, and overflow into the Large Collaterals, generating strange diseases." Strange Pathogen is akin to strange disease. Since Strange Pathogens are in the collaterals, the Sun collaterals overflow them. "Yi" means overflowing outward. The reason Sun collaterals overflow Strange Pathogens is that Sun collaterals merge with Large Collaterals to unblock Ying and Wei. My commentary finds Gao's interpretation more profound. However, considering the context, the four characters "to unblock Ying and Wei" may be superfluous.
"Ying and Wei stagnate": Wu Kun said "Ji" means slow or delayed.
"Qi exhausted, Blood coagulated": Wu Kun said "Zhuo" is the same as "Zhuo" (sticking), meaning coagulated and not flowing.
"The meeting of Xi and Gu": Zhang Jingyue said the basis of flesh lies in bone, and the meeting of bones lies in joints. Therefore, between large and small joints are places of great and small meetings, from which Xi and Gu emerge. Everywhere between separated muscles, the meeting of Xi and Gu serves to transport the great Qi of Ying and Wei. The *Shuo Wen* states: "Spring water flowing into rivers is called Gu." Also, the *Book of Songs* has the poem "Gu Feng"; the *Shi Gu* states: "Wind comes from the Gu." Song Jun said: "Valley without water is Gu; valley with water is Xi." Thus, Xi and Gu in heaven and earth serve to ventilate wind and water; in the human body, they serve to circulate blood and Qi. My commentary notes that Wang Chong's *Lun Heng* states: "Inserting a one-cun needle or applying a pill of moxa to the Xi of blood vessels can cure serious illnesses." Here "Xi" refers to the "Xi" in Xi and Gu.
"Great Qi": Ma Shi said this is Zong Qi. The *Lingshu: Wu Wei* states: "Great Qi accumulates in the chest." The *Ci Jie Zhen Xie Lun* states: "Zong Qi flows into the Sea." Zhang Jingyue said it is the Great Qi used to circulate Ying and Wei. Gao Shishi said it is Zong Qi, accumulating in the chest, governing respiration, and combining with the skin and hair. My commentary now follows Ma and Gao.
"Externally breaking Da...": Wu Kun wrote "Da...". Zhang Jingyue said "..." should be "...". It is an error. Generally, "..." can be called Da, but "..." need not be called Da. My commentary notes that Ma, Zhi, and Gao interpret according to the text, which is incorrect.
"Rolling flesh": Wu Kun said "Juan" is pronounced... My commentary notes that the New Correction's complete version reads "Han Rou" (Cold Flesh), suspecting it is a corruption of "Qian" (also meaning shrinking).
"The meeting of three hundred and sixty-five Xi Gu apertures": Wu Kun said this again mentions Xi Gu, also three hundred and sixty-five points. These are within the Sun collaterals of various meridians, not an additional separate set of three hundred and sixty-five points. Zhang Jingyue said:
Only with bone joints are there Xi and Gu; only with Xi and Gu are there apertures. The human body has three hundred and sixty-five bone joints, and the Xi Gu apertures correspond to them. Hence it is called the Meeting of Apertures, also corresponding to the number of days in a year.
"Small Bi overflowing and moving along the meridians": Zhang Jingyue said pathogens are in the Sun collaterals, and the pathogen is not deep; this is Small Bi. Zhi He said "Mai" refers to Sun collateral meridians.
"The Emperor then dismissed those around him": Wu Kun deleted the twenty-three characters from "Pi" onwards, which seems reasonable in meaning.
"The Room of Gold and Orchids": Zhi He said this means storing it in the heart. My commentary notes that this simply means respecting and treasuring it; Zhi's annotation is too forced.
"Three hundred and sixty-five Mai": Zhang Jingyue said this is the meaning of the three hundred and sixty-five apertures meeting mentioned in the first section.
"The transmitted and injected twelve collateral meridians are not just the fourteen collateral meridians": Gao Shishi said they all inject into the Luo, and Luo refers to Large Collaterals. The *Lingshu: Jing Mai Lun* lists branches of Hand-Taiyin, Shaoyin, Pericardium, Taiyang, Yangming, Shaoyang; Foot-Taiyang, Yangming, Shaoyang, Taiyin, Shaoyin, Jueyin; plus branches of the Ren and Du meridians, forming fourteen Large Collaterals. Hence it says: "Transmitted and injected fourteen collateral meridians," not just the twelve collateral meridians of the hand and foot three Yin and three Yang. "Four" was erroneously printed as "two" in old editions; "two" was erroneously printed as "four"; now corrected.
"Internal release and draining in the center": Zhang Jingyue said "Jie" means dissolve. This refers to "Jie Jie" (untying knots) in the *Ci Jie Zhen Xie Lun*. "Xie" means to drain excess. "Zhong" refers to the Zang organs. This states that although there are twelve collaterals, they are distributed among the five Zang organs, so they can be released and drained internally. Left and right each have five, hence called ten meridians. Gao Shishi said the fourteen Large Collaterals, externally combined with Sun collaterals, form three hundred and sixty-five meetings; internally combined with the five Zang organs, they form ten meridians of the left and right five Shu points. Hence it is called "Internal Release". The ten meridians drained in the center serve to connect the fourteen Large Collaterals and clarify the internal connection to the Shu meridians of the five Zang organs, supplementing what was未尽 (unfinished) regarding Sun collaterals in the previous text.