（此歌，诸腑配阳，诸脏配阴）
甲胆乙肝丙小肠，丁心戊胃己脾乡，庚属大肠辛属肺，壬属膀胱癸肾藏，三焦阳腑须归丙，包络从阴丁火旁。
旧云∶三焦亦向壬中寄，包络同归入癸方，虽三焦为决渎，犹可言壬，而包络附心主，安得云癸？且二脏表里皆相
火也，今改正之。
多气多血惟阳明，少气太阳同厥阴，二少太阴常少血，六经气血须分明。
少阳，阳之始，一阳初出地外，即嫩阳也，故谓之少阳。太阳，阳之盛，阳气升至极之分也，故谓之太阳。阳明，
居太阳、少阳之中，两阳合明，曰阳明，阴阳等也。少阴，阴之始；太阴，阴之盛，厥阴者，两阴交尽曰厥。
清气为荣。清者，休之上也，阳也，火也，离中之阴降，午后一阴生，即心之生血，故曰清气为荣。浊气为卫。
浊者，体之下也，阴也，水也，坎中之阳升，子后一阳生，即肾阳举而使之，故曰浊气为卫。地之浊不能升，地之清能
升为阳，举而使之上也。天之清不降，天之浊能降为阴，驱而使下也。经曰∶地气上为云，天气下为雨，此之谓也。
诸脏腑已各有图穴注于册论中矣。根据此图穴，另再各画一张，统共置于面前，或脏或腑，将每经图论，一一随穴挨
着。有上行者，有下行者，有从身后正行，身前正行，与偏行者，其墨线是脉行之路，墨圈是脉络之穴，细细辨明。或
本经有遇他经穴名者，即以他经穴图与本经穴图并看。庶知本经穴图与他经穴图其经脉之行，或在一路，或相隔几寸几
分之不同，随穴图将经络所行之路，一一认明，只记脉行起止二穴，是借穴以审经络，不必如专门针灸，每穴而记之也。
（此歌诀中，六腑配属阳经，五脏配属阴经）
甲胆乙肝丙小肠，丁心戊胃己脾乡，庚属大肠辛属肺，壬属膀胱癸肾藏，三焦阳腑须归丙，包络从阴丁火旁。
旧说认为：三焦也寄居于壬水之中，心包络同归于癸水一方，虽然三焦作为决渎之官，尚且可以说归属于壬，但心包络依附于心主，怎能说是归属于癸呢？况且这两者（三焦与心包络）表里关系中都属于相火，现在对此进行改正。
气血充盛的是阳明经，气少血少的太阳经与厥阴经相同，少阳经和太阴经通常血少，十二经脉的气血多少必须分辨清楚。
少阳，是阳气的开始，一阳初出于地面之外，即是嫩阳，所以称为少阳。太阳，是阳气的极盛，阳气升至最旺盛的阶段，所以称为太阳。阳明，位于太阳和少阳之间，两阳合明，称为阳明，阴阳平衡相等。少阴，是阴气的开始；太阴，是阴气的极盛；厥阴，两阴交尽称为厥。
清气化为营气。清，指上部，属阳，属火，离卦中的阴气下降，午后一阴生，即心脏生成血液的过程，所以说清气化为营气。浊气化为卫气。浊，指下部，属阴，属水，坎卦中的阳气上升，子时后一阳生，即肾阳升举而推动它，所以说浊气化为卫气。地下的浊气不能上升，地下的清气能上升变为阳气，升举并使其向上运行。天上的清气不下降，天上的浊气能下降变为阴气，驱赶并使其向下运行。医经说：地气上升为云，天气下降为雨，说的就是这个道理。
各个脏腑的穴位已经在书中的论述部分配有图注了。根据这些图穴，再分别绘制一张总图，全部放置在面前，无论是脏还是腑，将每一经脉的图论，逐一顺着穴位仔细查看。有的经脉上行，有的下行，有的从身后正行，身前正行，或者偏行，墨线代表脉气运行的路径，墨圈代表脉络上的穴位，要细细辨别明白。如果本经中有遇到其他经脉的穴位名称，就将该其他经脉的穴位图与本经的穴位图对照观看。这样才能了解本经穴位图与其他经脉穴位图中，经脉的运行路线，是在同一条路上，还是相隔几寸几分等不同之处，随着穴位图将经络所行的路径，一一认清，只需记住脉气运行的起始两个穴位，这是借助穴位来审察经络，不必像专门的针灸那样，对每个穴位都进行记录。
(This song assigns the six Fu organs to Yang meridians and the five Zang organs to Yin meridians.)
Jia (Wood) corresponds to the Gallbladder, Yi (Wood) to the Liver, Bing (Fire) to the Small Intestine, Ding (Fire) to the Heart, Wu (Earth) to the Stomach, Ji (Earth) to the Spleen; Geng (Metal) belongs to the Large Intestine, Xin (Metal) to the Lungs, Ren (Water) to the Bladder, Gui (Water) stores in the Kidney. The Sanjiao (Triple Burner), a Yang Fu organ, must be assigned to Bing; the Pericardium follows Yin and is associated with Ding Fire.
Old texts stated: "Sanjiao also resides within Ren, and the Pericardium returns together into Gui." Although Sanjiao serves as the official of drainage, it can arguably be linked to Ren, but how can the Pericardium, which attaches to the Heart Master, be said to belong to Gui? Moreover, both these two [organs] have interior-exterior relationships and both pertain to Ministerial Fire (Xiang Huo). This has now been corrected.
Only the Yangming Meridians are abundant in Qi and Blood; the Taiyang and Jueyin Meridians are deficient in both Qi and Blood. The Shaoyang and Taiyin Meridians are commonly deficient in Blood. The Qi and Blood levels of the twelve meridians must be clearly distinguished.
Shaoyang is the beginning of Yang; when one Yang emerges from outside the earth, it is tender Yang, hence called Shaoyang. Taiyang is the peak of Yang; when Yang Qi rises to its utmost extent, it is called Taiyang. Yangming lies between Taiyang and Shaoyang; the combination of two Yangs illuminates, thus called Yangming, indicating an equality of Yin and Yang. Shaoyin is the beginning of Yin; Taiyin is the peak of Yin. Jueyin means the exhaustion of two Yins, termed Jue.
Clear Qi transforms into Ying (Nutritive) Qi. Clear refers to the upper part, belonging to Yang, to Fire. The Yin within the Li Trigram descends; after noon, one Yin is born, which is the process of the Heart generating Blood, hence "Clear Qi becomes Ying." Turbid Qi transforms into Wei (Defensive) Qi. Turbid refers to the lower part, belonging to Yin, to Water. The Yang within the Kan Trigram ascends; after midnight, one Yang is born, which is the Kidney Yang rising and propelling it, hence "Turbid Qi becomes Wei." The turbidity of the earth cannot rise; the clarity of the earth can rise to become Yang, ascending and moving upward. The clarity of heaven does not descend; the turbidity of heaven can descend to become Yin, driving and moving downward. The Classics state: "Earthly Qi rises to form clouds, Heavenly Qi descends to form rain." This is what is meant.
The acupoints for each Zang and Fu organ have already been illustrated and annotated in the book's discussions. Based on these illustrations, draw separate charts for each, placing them all before you. Whether dealing with Zang or Fu organs, review the theory and diagrams of each meridian, examining them point by point. Some pathways ascend, some descend, some run straight along the back, some along the front, and some obliquely. The black lines represent the pathways of the meridians, and the black circles represent the acupoints on the collaterals; distinguish them carefully. If a point name from another meridian appears in the current meridian, compare the acupoint chart of that other meridian with the current one. In this way, you will understand the differences in the meridian pathways shown in the current meridian's chart versus others—whether they share the same path or differ by several cun or fen. By following the acupoint charts, clearly recognize the paths of the meridians. It suffices to memorize only the starting and ending acupoints of the pulse flow; this uses acupoints to examine the meridians, without needing to record every single acupoint as specialized acupuncture practice might require.