张三锡曰∶脏腑阴阳，各有其经，四肢筋骨，各有所主。明其部，以定经，循其流，以寻源。舍此而欲知病之所
在，犹适燕而南行，岂不愈劳而愈远哉？方书云∶“不读十二经络，开口动手便错”，诚确论也，世人以经络为针灸家
书，皆懵然罔究，妄举妄谭。即如头痛一症，左右分经，前后异同；同一腹痛也，而有中脘、当脐、少腹之分；同一害
眼也，而有大 、小 、黑珠、白珠、上下胞之异。在肺而用心药，则肺病不去而复损心经；在血而用气药，则气反伤
而血病益滋。东垣曰∶伤寒邪在太阳经，误用葛根汤，则引邪入阳明。是葛根乃阳明经药，非太阳经药也。即此而推，
其夭于药者不知其几矣！仁人君子，慎勿轻议，当留心于此焉！今将《素》、《难》、《灵枢》等经，及滑伯仁《十四
经络发挥》，纂其最要者，为《经络考》。
\r仰人尺寸之图\p06-d32a1.bmp\r
\r伏人尺寸之图\p06-d32a2.bmp\r
黄帝曰∶经脉者，所以能决死生，处百病，调虚实，不可不通。故曰∶谷入于胃，脉道以通，血气乃行。
起中焦，下络大肠，还循胃口，上膈属肺，从肺系横出腋下，下循 内，行少阴、心主之前，下肘中，循臂内上骨
下廉，入寸口，上鱼，循鱼际，出大指之端；其支者，从腕后直出次指内廉，出其端。是动则病肺胀满，膨膨然而喘咳，
缺盆中痛，甚则交两手而瞀，此为臂厥。是主肺所生病者，咳，上气喘咳，烦心胸满， 背内前廉痛厥，掌中热。气盛
有余，则肩背痛风寒，汗出中风，小便数而欠。气虚则肩背痛寒，少气不足以息，溺色变，为此诸病（ ，音糅。瞀，
音务）。
此言肺经脉气之行，乃为第一经之经脉也。凡言手者，以其井、荥、俞、经、合等穴，皆起于手也。凡言足者，以
其井、荣、俞、经、合等穴，皆自足而始也。起，发也。中焦者，中脘也，在脐上四寸。胃口，胃之上脘（脐上五寸）。
络，犹兜也，如人横线为络，以兜物也。循，巡也。膈，隔也。凡人心下有膈膜，前脐鸠尾，后齐十一椎（即脊骨），
周遭着脊，所以遮隔浊气，不使上熏心肺也。肺系者，喉咙也。喉以候气，下接于肺。肩下、胁上际曰腋。膊下、对腋
处为 ，肩肘之间也。 尽处为肘，肘以下为臂。廉，隅也。手掌后高骨旁动脉为关，关前动脉为寸口。曰鱼，鱼际
者，谓掌骨之前，大指本节之后，其肥肉隆起处，统谓之鱼，鱼际则其间之穴名也。端，杪也。按∶本经《营卫生
会》、《五味》、《邪客》、《刺节真邪》等篇，言人身有前三焦者，宗气出于上焦，即所谓积于胸中；又谓之积于膻
中也，出喉咙以司呼吸。其营气者，阴精之气也，由中焦之气，阳中有阴者，随上焦之气，以降于下焦，而生此阴
气，故曰清者为营；又谓之营出于中焦者是也。然营气阴性精专，随宗气以营运经隧之间，故谓之营行脉中者是也。其
卫气者，阳精之气也，由下焦之气，阴中有阳者，随中焦之气以升于上焦，以生此阴气，故曰浊者为卫；又谓之卫气，
出于下焦者是也。然卫气阴性 悍，不随宗气而行，而自行于各经皮肤、分肉之间，故谓之卫行脉外是也。兹手太阴之
脉，起于中焦以至下文（云云），本言宗气与卫气同行，而卫气不与焉者也，即《灵枢经·营卫生会》篇所谓与营俱
行阳二十五度，行阴亦二十五度，为一周也，故五十度而复大会于手太阴矣。然此特言脉经营运之始尔。起于中焦者，
即《生会》篇所谓中焦亦并胃中，出上焦之后，此所受气者，泌糟粕，蒸津液，化其精微，上注于肺脉者是也。言由
谷气入胃，其精微之气，起于中焦，下络大肠，以肺与大肠相为表里也；转巡胃，出上口，属之于肺，即从肺系横出腋
下。盖由胸博第四行之中府、云门，以出腋下，下循 内，历天府、侠白，行少阴心经、手厥阴心包络两经之前，
下入肘中，抵尺泽穴，即《生会》篇所谓上焦出于胃上口，并咽以上贯膈而布胸中，走腋，循太阴之分而行也，
既下肘中，乃循臂内上骨之下廉，历孔最、列缺，入寸口之经渠、太渊，以上鱼，循鱼际，出大指之端，至少商而止
也。其支者，如木之有枝，以其自直行之脉而旁行之也。臂骨尽处为腕，脉之大隧为经，交经者为络。盖本经脉虽终于
大指，而络脉之行，从腕后之列缺穴，交于手之阳明经，而由合谷、二间、三间以至于商阳穴，又商阳而上行也。是动
则为肺胀等症者，是经变动，则有此等。《难经》以是动为气，马玄台引经断为非，最是。（膻，音袒）
张三锡说：脏腑与阴阳，各有其所属的经脉；四肢与筋骨，也各有其主管的经脉。明确病变的部位，以确定所属的经脉；顺着经脉的流向，以追溯疾病的本源。舍弃这些而想要知道疾病所在，就像想去燕国却向南走，岂不是越努力离目标越远吗？医书说：“不研读十二经络，开口施治动手用药就会出错”，这确实是确切的言论。世人认为经络只是针灸家的书籍，全都懵懂无知、不加探究，胡乱举荐、妄加谈论。
就拿头痛这一症状来说，左右分属不同的经脉，前后部位也有差异；同样是腹痛，却有中脘（上腹部）、当脐（肚脐周围）、少腹（下腹部）的区别；同样是眼疾，却有大眦（内眼角）、小眦（外眼角）、黑珠（黑眼球）、白珠（白眼球）、上下眼睑的不同。病在肺却用心经的药物，则肺病不去反而损伤心经；病在血却用气分的药物，则气反而受伤而血病更加滋长。李东垣说：伤寒邪气在太阳经（足太阳膀胱经受邪所致的病证），误用葛根汤，则会引邪气进入阳明经（足阳明胃经受邪所致的病证）。这是因为葛根是阳明经的药，不是太阳经的药。由此类推，因用药不当而夭折的人不知有多少！仁人君子，千万不要轻视议论，应当留心于此！现在我将《素问》、《难经》、《灵枢》等经典，以及滑伯仁的《十四经络发挥》，编纂其中最要点的内容，写成《经络考》。
[仰人尺寸之图]
[伏人尺寸之图]
黄帝说：经脉，能够决定生死，处理百病，调节虚实，不可不通晓。所以说：谷物进入胃中，脉道得以通畅，血气才能运行。
手太阴肺经起于中焦，向下联络大肠，回过来沿着胃的上口，穿过膈肌，属于肺脏；从肺系（喉咙）横出腋下，向下沿上臂内侧前缘，行于手少阴心经和手厥阴心包经之前，下行至肘窝中，沿前臂内侧桡骨下缘，进入寸口（手腕桡动脉搏动处），上达鱼际部，沿鱼际边缘，出于大拇指末端；它的支脉，从腕后直出食指内侧边缘，到达其末端。这条经脉发生变动，就会生病：肺胀满，膨膨然喘息咳嗽，缺盆（锁骨上窝）中疼痛，严重时两手交叉按于胸前而视物昏花，这称为臂厥。本经主治肺脏所生的疾病：咳嗽，上气喘促，烦闷心胸胀满，背部内侧前缘疼痛或厥冷，手掌中心发热。
若肺气盛有余，则肩背怕风痛感伴寒热，出汗且易受中风，小便频数但量少。若肺气虚，则肩背痛且怕冷，气短不足以呼吸，尿液颜色改变，出现上述各种病症。（“ ”音róu，“瞀”音mào）。
这段话讲述的是肺经脉气的运行路线，是第一条经脉。凡是说“手”的，是因为其井、荥、输、经、合等穴位，都起始于手部。凡是说“足”的，是因为其井、荥、输、经、合等穴位，都起始于足部。“起”，即发源之意。“中焦”，指中脘穴所在区域，位于脐上四寸。“胃口”，指胃之上脘（脐上五寸）。“络”，如同兜住一样，像人的横线为网，用来兜住物体。“循”，巡视之意。“膈”，阻隔之意。凡人心下有膈膜，前方连接鸠尾穴（胸剑联合下方），后方平齐第十一椎骨（即脊骨），环绕附着于脊柱，用来遮蔽浊气，不让其上熏心肺。
“肺系”，即喉咙。喉用于候气，向下连接于肺。肩下、胁上的交界处称为腋。膊下、对着腋下的凹陷处称为 ，是肩肘之间的部位。 的尽头是肘，肘以下是臂。“廉”，角落之意。手掌后高骨旁的动脉为关，关前的动脉为寸口。称为“鱼”，“鱼际”是指掌骨之前，大拇指本节之后，那肥肉隆起的地方，统称为鱼，鱼际则是其间穴位的名称。“端”，即梢末。
按语：在本经《营卫生会》、《五味》、《邪客》、《刺节真邪》等篇中，提到人身有三焦，宗气出于上焦，即所谓积聚于胸中；又谓之积聚于膻中（两乳之间），出喉咙以主持呼吸。营气，是阴精之气，由中焦之气（阳中有阴者），随上焦之气，下降于下焦，从而产生此阴气，所以说“清者为营”；又谓之“营出于中焦”。然而营气阴性精专，随宗气在经络隧道间营运，所以称之为“营行脉中”。卫气，是阳精之气，由下焦之气（阴中有阳者），随中焦之气升于上焦，从而产生此阳气（原文此处逻辑似有传抄之误，通常卫气为悍气，源于下焦，资于中焦，散于上焦），所以说“浊者为卫”；又谓之“卫气出于下焦”。然而卫气性质剽悍滑利，不随宗气而行，而是自行于各经皮肤、分肉之间，所以称之为“卫行脉外”。
这段关于手太阴肺经的描述，起于中焦以至于下文所述内容，原本是说宗气与卫气同行，而卫气不参与其中的意思，即《灵枢经·营卫生会》篇所说的与营气俱行于阳二十五度，行于阴亦二十五度，为一周，所以五十周后再次大会于手太阴经。然而这特别讲的是脉气营运的开始。起于中焦，即《营卫生会》篇所说的中焦也在胃中，出于上焦之后，这里所受的气，泌别糟粕，蒸腾津液，化生精微，上注于肺脉。意思是谷气入胃，其精微之气，起于中焦，向下联络大肠（因为肺与大肠相表里）；转巡胃部，出于上口，归属于肺，即从肺系横出腋下。大概由胸壁第四行的中府穴、云门穴，而出腋下，向下沿 内，经过天府、侠白穴，行于手少阴心经、手厥阴心包络两经之前，下行入肘中，抵达尺泽穴，即《营卫生会》篇所说的上焦出于胃上口，并咽以上贯膈而布于胸中，走腋，循太阴之分而行。既已下行至肘中，乃循臂内桡骨之下缘，经过孔最、列缺穴，进入寸口的经渠、太渊穴，以上达鱼际，循鱼际，出大拇指末端，至少商穴而止。
它的支脉，如同树木有枝丫，是从其直行的大脉旁行而出的。臂骨尽头处为腕，脉的大通道称为经，交错通行的称为络。大概本经脉虽然终于大拇指，但络脉的运行，从腕后的列缺穴，交于手阳明大肠经，而由合谷、二间、三间穴以至于商阳穴，又从商阳穴上行。所谓“是动则病”出现肺胀等症状，是经脉发生变动，就有这些病症。《难经》认为“是动”属于气病，马玄台引用经文判断为错误，最为恰当。（“膻”音tǎn）
Zhang Sanxi said: Zang-fu organs and Yin-Yang each have their respective meridians; the four limbs, bones, and sinews each have their specific governors. By clarifying the location of the lesion, one determines the meridian involved; by following the flow of the meridian, one traces back to the source of the disease. To abandon this approach and attempt to locate the disease is like intending to go to Yan but traveling south—would it not be more laborious yet further from the goal? Medical texts state: "If one does not study the Twelve Meridians, any opening of the mouth or movement of the hand will lead to errors." This is indeed a correct statement. The common people regard meridian knowledge as merely the domain of acupuncture practitioners, remaining ignorant and uninvestigative, making rash recommendations and baseless discussions.
Take headache as an example: left and right sides belong to different meridians, and anterior and posterior locations differ. Similarly, for abdominal pain, there are distinctions between Zhongwan (Upper Abdomen), Duanqi (Periumbilical region), and Shaofu (Lower Abdomen). For eye diseases, there are differences between the inner canthus (Da Ying), outer canthus (Xiao Ying), black pupil (Hei Zhu), white sclera (Bai Zhu), and upper/lower eyelids. If a disease is in the Lung but treated with Heart meridian herbs, the Lung disease will persist while the Heart meridian is damaged; if a blood disease is treated with Qi-moving herbs, the Qi will be injured and the blood disease will worsen. Li Dongyuan stated: When pathogenic factors of Cold Damage (Shanghan) are in the Taiyang Meridian (disease syndrome caused by pathogen invasion of the Foot-Taiyang Bladder channel), using Ge Gen Tang (Kudzu Root Decoction) erroneously will draw the pathogen into the Yangming Meridian (disease syndrome caused by pathogen invasion of the Foot-Yangming Stomach channel). This is because Ge Gen (Puerariae Radix) is a herb for the Yangming meridian, not the Taiyang meridian. From this inference, one can imagine how many people have died prematurely due to improper medication! Benevolent gentlemen should not lightly discuss this matter but should pay close attention to it. Now, I have compiled the most essential points from classics such as *Suwen* (Basic Questions), *Nanjing* (Classic of Difficult Issues), *Lingshu* (Spiritual Pivot), and Hua Borun's *Fourteen Meridians Exposition*, to create *Jingluo Kao* (Examination of Meridians and Collaterals).
[Huangdi's Diagram of Human Dimensions in Supine Position]
[Huangdi's Diagram of Human Dimensions in Prone Position]
The Yellow Emperor said: Meridians can determine life and death, manage hundreds of diseases, and regulate deficiency and excess; they must not be left ununderstood. Thus it is said: When food enters the stomach, the vessel pathways become open, and Blood and Qi begin to circulate.
The Hand-Taiyin Lung Meridian originates in the Middle Jiao (Middle Burner), descends to connect with the Large Intestine, returns along the upper opening of the stomach, passes through the diaphragm, and belongs to the Lung organ. From the Lung system (trachea and larynx), it emerges horizontally under the axilla, descends along the medial aspect of the arm, running anterior to the Hand-Shaoyin Heart Meridian and Hand-Jueyin Pericardium Meridian, reaches the elbow midpoint, follows the medial forearm along the lower border of the radius, enters the Cunkou (radial pulse point), ascends to the Yuji area, follows the thenar eminence margin, and exits at the tip of the thumb. Its branch arises from behind the wrist, goes straight to the medial side of the index finger, and emerges at its tip. When this meridian undergoes change, disease occurs: Lung distension and fullness, bloating with wheezing and coughing, pain in the Quepen (supraclavicular fossa); in severe cases, crossing both hands over the chest and experiencing visual vertigo, known as Bi Jue (Arm Jue). This meridian governs diseases generated by the Lung: cough, asthma with wheezing, irritability and chest fullness, pain or cold sensation in the medial anterior back, and heat in the palm.
If Lung Qi is excessive, there is wind-cold pain in the shoulder and back, sweating with susceptibility to Wind-stroke, frequent urination with scant volume. If Lung Qi is deficient, there is shoulder and back pain with cold sensation, shortness of breath insufficient for respiration, and changes in urine color, presenting these various illnesses. (" " pronounced róu; "Mao" pronounced mào).
This passage describes the circulation of Qi in the Lung meridian, which is the first of the meridians. Whenever "Hand" is mentioned, it is because the Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea acupoints all originate from the hand. Whenever "Foot" is mentioned, it is because these acupoints all originate from the foot. "Originates" means to start. "Middle Jiao" refers to the area of Zhongwan, located four cun above the umbilicus. "Stomach opening" refers to the Upper Wan of the stomach (five cun above the umbilicus). "Connect" implies encircling or netting, like horizontal lines used to hold objects. "Follow" means to patrol. "Diaphragm" means separation. In the human body, there is a diaphragmatic membrane below the heart, connecting anteriorly to Jiutui (below the xiphoid process) and posteriorly level with the eleventh thoracic vertebra (spine), attaching around the spine to block turbid Qi from ascending to熏 (smoke/heat) the Heart and Lungs.
"Lung system" refers to the throat. The throat receives Qi and connects downward to the Lung. The junction below the shoulder and above the ribcage is called the axilla. The depression below the arm, opposite the axilla, is called , located between the shoulder and elbow. The end of is the elbow; below the elbow is the arm. "Lian" means corner or edge. The artery beside the high bone behind the palm is Guan; the artery before Guan is Cunkou. It is called "Yu" (Fish); "Yuji" refers to the fleshy prominence anterior to the metacarpal bone and posterior to the proximal phalanx of the thumb, collectively called Fish, and Yuji is the name of the acupoint within it. "Duan" means tip.
Note: In chapters such as *Yingwei Shenghui*, *Wuwei*, *Xieke*, and *Cijie Zhenxie* of this classic, it is stated that the human body has three Jiaos. Zong Qi (Pectoral Qi) originates from the Upper Jiao, accumulating in the chest, also known as accumulating in Danzhong (between the nipples), emerging from the throat to govern respiration. Ying Qi (Nutritive Qi) is Yin essence Qi. It arises from the Qi of the Middle Jiao (Yang containing Yin), descends with the Upper Jiao Qi to the Lower Jiao to generate this Yin Qi, hence "Clear becomes Ying"; also stated as "Ying originates from the Middle Jiao". However, Ying Qi is Yin, pure, and specialized, circulating with Zong Qi within the vessel tunnels, hence "Ying travels within the vessels". Wei Qi (Defensive Qi) is Yang essence Qi. It arises from the Qi of the Lower Jiao (Yin containing Yang), ascends with the Middle Jiao Qi to the Upper Jiao to generate this Yang Qi, hence "Turbid becomes Wei"; also stated as "Wei Qi originates from the Lower Jiao". However, Wei Qi is fierce and rapid, does not travel with Zong Qi, but moves independently among the skin and muscles of each meridian, hence "Wei travels outside the vessels".
This description of the Hand-Taiyin Lung Meridian, starting from the Middle Jiao and continuing in the text, originally referred to Zong Qi and Wei Qi traveling together, excluding Wei Qi from specific participation here, consistent with the *Lingshu · Yingwei Shenghui* chapter stating that they travel twenty-five cycles in Yang and twenty-five in Yin, completing one cycle, thus meeting again at the Hand-Taiyin after fifty cycles. However, this specifically discusses the beginning of meridian Qi circulation. Starting from the Middle Jiao corresponds to the *Shenghui* chapter stating that the Middle Jiao is also within the stomach, emerging after the Upper Jiao; the Qi received here separates dregs, steams fluids, transforms fine essences, and directs them upward to the Lung vessels. This means grain Qi entering the stomach, its fine essence originates in the Middle Jiao, descends to connect with the Large Intestine (as Lung and Large Intestine are exterior-interior pairs); circles the stomach, exits the upper opening, and belongs to the Lung, emerging horizontally from the Lung system under the axilla. Generally, from the fourth row of the chest, passing through Zhongfu and Yunmen acupoints, it emerges under the axilla, descends along , passing Tianfu and Xiabai acupoints, running anterior to the Hand-Shaoyin Heart Meridian and Hand-Jueyin Pericardium Meridian, descending into the elbow to reach Chize acupoint. This corresponds to the *Shenghui* chapter stating that the Upper Jiao emerges from the upper stomach opening, travels up the pharynx, penetrates the diaphragm, distributes in the chest, goes to the axilla, and follows the Taiyin division. Having reached the elbow, it follows the medial arm along the lower border of the radius, passing Kongzui and Lieque acupoints, entering Jingqu and Taiyuan acupoints at Cunkou, ascending to Yuji, following the thenar margin, exiting the thumb tip, and stopping at Shaoshang.
Its branch, like branches on a tree, diverges from the main vertical meridian. The end of the arm bone is the wrist; the large vessel channel is the Jing (River); intersecting channels are Luo (Collaterals). Although the main meridian ends at the thumb, the collateral circulation, from Lieque behind the wrist, intersects with the Hand-Yangming Large Intestine Meridian, proceeding through Hegu, Erjian, and Sanjian acupoints to Shangyang, and ascending from Shangyang. "Shi Dong Ze Bing" (When moved, disease occurs) refers to symptoms like Lung distension arising from meridian disturbance. The *Nanjing* considers "Shi Dong" as Qi disorders; Ma Xuantai cited scriptures to judge this as incorrect, which is most appropriate. ("Tan" pronounced tǎn).