足太阳膀胱。在肾之下。大肠之侧。上系小肠。下连前阴。为州都之官。精液藏焉。气化则能出。与肾为表里。属
北方壬水。用与性情等。俱不外乎肾。脉受手太阳小肠之交。故小肠脉终目内 。膀胱脉即起目内 。病为目似脱。或
目黄泪出。上额交巅。其支者。从巅至耳上角。其直者。从巅入络脑。故病为邪气冲头而痛。还出别下项。故项似拔。
循肩膊内。挟脊抵腰中。入循膂。络肾属膀胱。故病腰似拔。其支者。从腰下贯臀入 中。故病痔。 似结。其支者。
从膊内在右别下。贯脾挟脊内。过髀枢。循髀外。从后廉下合 中。贯 内。出外踝之后。循京骨。至小指外侧。故病
髀不可以曲。 似裂。足小指不能举用。又凡病背膂筋痛。小便闭。即知其发于膀胱。膀胱之大略如此。
手厥阴心胞络。名手心主。手心主者。手少阴心经之主也。心者。五脏六腑之大主。精神所舍。其脏坚固。邪物能
客。客之则心伤。心伤则神去。神去则死。故诸邪之在心者。皆在于络胞。有裹心之膜。包于心外。相君用事。为心主
之脉。居右手尺部。与手少阳三焦为表里。胞络脏三焦腑。此内经之说。断断不诬。即灵兰秘典。问十二经相使贵贱。
有曰膻中者。臣使之官。而不及心胞。则似膻中与三焦为腑脏。至其所云。喜怒出焉者。与心主之性相合。则意主宣
教。膻中奉令。言膻中即言心胞也。其命门一说。穴在两肾之中。即彼太极图中之白圈是也。水火两蕴。为真阴真阳所
自出。初未尝有左右之分。越人始分之。亦不言其为相火之脏。叔和立说。方以三焦命门为表里。然亦不可谓无深意。
且以五行之理言之。如在地有木火土金水之五行。在天则有风热湿燥寒火之六气。人肖天地。其脏腑之具于身者。与天
地造化生成之理。若合符节。是故在天为风。在地为木。在人脏腑为肝为胆。在天为热。在地为火。在人脏腑为心为小
肠。在天为湿。在地为土。在人脏腑为脾为胃。在天为燥。在地为金。在人脏腑为肺为大肠。在天为寒。在地为水。在
人脏腑为肾为膀胱。五者之外。又有相火游行于天地上下气交之中。故合为五运六气。人身之相火。亦游行腔子之内。
上下肓膜之间。丹溪云。天非此火。不能生物。人非此火。不能有生。肾属阴。主乎静。静则阳寓乎其中。阳既孕矣。
其能纯乎。静而无生气之动欤。若经所谓肾主水受五脏六腑之精而藏之。是阳归之阴。而成孕者也。又谓肾为作强之官。
伎巧出焉。是阳出之阴而化生者也。是故肾为一脏。配五行而言。则属之水。以其两肾之中。左右各有一小窍。右为阳。
为火为气。乃三焦所禀。左为阴。为水为血。乃真阴所禀命。于是左肾之阴水生肝木。肝木生心火。右肾之阳火生脾土。
脾土生肺金。其四脏之于肾。犹枝叶之出于根也。繇是言之。命门虽为水脏。实为相火所寓之地。相火无定体。在上则
寄于肝胆胞络之间。发则如龙火飞跃于霄汉。而为雷霆也。在下则寓于两肾之内。发则如龙火鼓舞于湖海。而为波涛也。
命门静而阖。涵养乎一阴之真水。动而开。鼓舞乎龙雷之相火。水者常也。火者变也。为阴中养阳之候。故男子以藏精。
女子以系胞胎。而其不即于左尺见。而必于右尺见者。盖右尺胞络三焦。但属相火。譬如造物用者。作处不如聚处。右
尺乃相火聚处。故命门火。专于右尺候之。其体即属相火。相火盛衰。于此决言其用。心胞为血之母。窍则通于喉。性
情则不外乎肾。其为六淫所中。暑则伤胞。其为七情所害。悲则伤胞。其有不内外因而病者。房帷任意。伤胞络也。脉
受足少阴之交。故肾脉终于胸中。胞络脉即起于胸中。出属心胞络。下膈历络三焦。故病为心中 动。为烦心。为心
痛。
心赤色为面赤其支者。循胸中出胁。上抵腋。下循 内。入肘下臂入掌中。循中指出其端。故病为胸胁支满。为腋肿。
为臂肘挛急。其支者。别掌中。循无名指出其端。诊法同肾。若命门败。水浸淫而贼火之气。金克木而伐火之源。真脏
脉见为鱼翔。在皮肤间本不动末。强摇如鱼在水中。身首帖然。尾独悠扬之状。又为虾游。在皮肤间。始则冉冉不动。
少焉瞥然而去。久之倏尔复来。又为虾戏。一呼一吸。动之击指。其见于外者。面黑目白。心胞绝。掌内无文胞络之大
略如此。
足太阳膀胱经。位于肾脏下方。大肠的侧面。向上连接小肠。向下连通前阴（尿道和生殖器）。它是“州都之官”（指膀胱，意为水液汇聚之处），精液储藏于此。经过气化作用才能排出。它与肾脏互为表里。归属于北方的壬水。其功能与性情等，都不超出肾脏的范围。脉气受手太阳小肠经交接影响，所以小肠脉终于目内眦，膀胱脉即起于目内眦。发病时表现为眼睛像要脱出，或者眼黄流泪。经脉上行至额部，交会于头顶。其支脉，从头顶至耳上角。其直行者，从头顶入络于脑。所以病邪冲头而疼痛。复出别行下行项部，所以颈部像被拔扯一样僵硬。沿肩膊内侧，夹脊柱抵于腰中。进入循行于骶骨旁肌肉（膂）。联络肾脏，归属于膀胱。所以病证为腰部像被拔扯一样疼痛。其支脉，从腰部向下贯穿臀部进入腘窝中（腘中）。所以病证为痔疮。腘窝处感觉像结聚一样拘急。其另一支脉，从臂膀内侧在右侧别行下行。贯穿脾脏夹脊柱内侧。经过髋关节（髀枢）。沿大腿外侧。从后侧边缘下行合于腘窝中。贯穿小腿肚（腨内）。出于外踝后方。沿京骨穴。至小指外侧端。所以病证为大腿不能弯曲。小腿肚感觉像撕裂一样。足小指不能抬起使用。此外，凡是病证出现背脊筋脉疼痛、小便闭塞，就知道是膀胱经发病。膀胱经的大致情况就是这样。
手厥阴心包络。名为手心主。手心主，是手少阴心经的主宰。心，是五脏六腑的大主。精神所居舍之处。它的脏器坚固，邪气不能侵入。如果邪气客居其中，就会损伤心脏。心脏受损则神气离去。神气离去则死亡。所以所有邪气在心部的病变，都在心包络。有心包膜包裹心脏，包绕在心之外，辅助君主行使职能，是心主的经脉。位于右手尺部。与手少阳三焦互为表里。心包络为脏，三焦为腑。这是《内经》的说法，绝对真实无误。即使是《灵兰秘典论》询问十二经相使的贵贱时说：“膻中，是臣使之官”，而没有提到心包络，这似乎暗示膻中与三焦构成脏腑关系。至于文中所说的“喜怒由此发出”，与心主的性情相符合，那么意思是宣教由心主主导，膻中奉令执行，所以说膻中就是心包络。关于命门的说法，穴位在两肾之间，就是太极图中的白圈所在。水火两蕴藏其中，是真阴真阳产生的根源。起初并没有左右之分。扁鹊（越人）开始将其分开，但也没有说它是相火之脏。王叔和提出学说，才将三焦与命门定为表里。然而也不能说他没有深意。况且用五行之理来说，在地有木、火、土、金、水的五行。在天则有风、热、湿、燥、寒、火的六气。人效法天地，其体内的脏腑，与天地造化生成的道理，若符节相合。所以在天为风，在地为木，在人脏腑为肝为胆。在天为热，在地为火，在人脏腑为心为小肠。在天为湿，在地为土，在人脏腑为脾为胃。在天为燥，在地为金，在人脏腑为肺为大肠。在天为寒，在地为水，在人脏腑为肾为膀胱。在这五者之外，又有相火游行于天地上下气交之中。所以合称为五运六气。人身中的相火，也游行于胸腔之内，上下肓膜之间。朱丹溪说：天没有此火，不能化生万物；人没有此火，不能有生命。肾属阴，主静。静则阳气寓于其中。阳气既然孕育了，还能纯粹吗？难道能静止而没有生气之动吗？正如经文所说肾主水，接受五脏六腑的精微而储藏它，这是阳归于阴，而成孕的状态。又说肾为作强之官，伎巧由此产生，这是阳出于阴而化生的状态。因此肾作为一个脏器，配合五行而言，则属于水。因为两肾之中，左右各有一个小窍。右为阳，为火为气，乃三焦所禀受。左为阴，为水为血，乃真阴所禀受。于是左肾之阴水生肝木，肝木生心火；右肾之阳火生脾土，脾土生肺金。这四脏对于肾，就像枝叶出于根部一样。由此而言，命门虽然被称为水脏，实则是相火寄寓的地方。相火没有固定的形体，在上则寄居于肝胆、心包络之间，发作时如龙火飞跃于天空，成为雷霆。在下则寓于两肾之内，发作时如龙火鼓舞于湖海，成为波涛。命门静则闭合，涵养一阴的真水；动则开启，鼓舞龙雷之相火。水是常道，火是变道。这是阴中养阳的候象。所以男子以此储藏精，女子以此系连胞胎。而其脉象不立即在左尺见到，而必须在右尺见到，这是因为右尺对应心包络和三焦，只属相火。譬如造物之用，运作之处不如聚集之处。右尺乃是相火聚集之处，所以命门之火，专门在右尺诊察。其体即属相火，相火的盛衰，在此可以决断其作用。心包络是血的母亲，孔窍通于喉。性情不外乎肾。其为六淫所中，暑邪则伤心包络。其为七情所害，悲忧则伤心包络。有不内外因而致病者，房事随意，损伤心包络。脉气受足少阴肾经交接影响，所以肾脉终于胸中，心包络脉即起于胸中。出而属于心包络。向下穿过横膈，遍络三焦。所以病证为心中悸动不安。为烦闷心痛。为心痛。
心为赤色，面色红赤。其支脉，循胸中出胁肋。向上抵于腋下。向下循行于手臂内侧。入肘下臂。入掌中。循中指指出其末端。所以病证为胸胁支撑胀满。为腋下肿。为手臂肘部挛急。其支脉，别行于掌中。循无名指出其末端。诊法同于肾经。如果命门败坏，水气浸淫而克制火气，金克木而伐火之源。真脏脉出现为鱼翔脉，在皮肤间本来不动，末端强摇，像鱼在水中，身首贴然，尾巴独自悠扬的样子。又为虾游脉，在皮肤间，开始时冉冉不动，一会儿瞥然而去，很久之后忽然又来。又为虾戏脉，一呼一吸之间，跳动击指。其见于外表者，面色黑，眼白发黄。心包络之气绝，手掌内无纹理。心包络的大致情况就是这样。
The Foot-Taiyang Bladder Meridian. It is located below the Kidneys, on the side of the Large Intestine. It connects upward to the Small Intestine and downward to the anterior yin (urethra and genitals). It serves as the "Official of the Capital" (Zhou Du, referring to the bladder as the reservoir of fluids), where essence and fluids are stored. Through Qi transformation, they can be excreted. It forms an interior-exterior relationship with the Kidneys. It belongs to the Ren Water of the North. Its functions and nature do not extend beyond those of the Kidneys. The pulse receives connection from the Hand-Taiyang Small Intestine Meridian; thus, the Small Intestine pulse ends at the inner canthus, and the Bladder pulse begins at the inner canthus. Disease manifests as eyes feeling as if they will protrude, or yellowing of the eyes with tearing. The meridian ascends to the forehead and intersects at the vertex. Its branch extends from the vertex to the upper angle of the ear. Its straight course enters the brain from the vertex via the network. Therefore, disease caused by pathogenic qi rushing to the head results in pain. It emerges again, branches off, and descends to the neck; thus, the neck feels as if being pulled. It follows the medial aspect of the shoulder blades, flanking the spine to reach the middle of the waist. It enters and follows the muscles beside the spine (Lu), networks the Kidneys, and belongs to the Bladder. Therefore, disease presents with low back pain as if being pulled. Its branch descends from the waist, penetrates the buttocks, and enters the popliteal fossa (Gu Zhong); thus, disease presents as hemorrhoids. The popliteal area feels knotted or tense. Another branch separates on the right side within the arm, descends, penetrates the Spleen, flanks the spine internally, passes through the hip joint (Bi Shu), follows the lateral aspect of the thigh, descends along the posterior margin, and joins the popliteal fossa. It penetrates the calf muscle (Shan Nei), emerges behind the lateral malleolus, follows the Jinggu point, and reaches the lateral side of the little toe. Therefore, disease presents with inability to flex the thigh, a sensation of tearing in the calf, and inability to lift the little toe. Furthermore, any disease involving pain in the back and spinal tendons, along with urinary retention, indicates onset from the Bladder Meridian. This is the general overview of the Bladder Meridian.
The Hand-Jueyin Pericardium Collateral. Also named Hand Xin Zhu (Master of the Heart). Hand Xin Zhu is the master of the Hand-Shaoyin Heart Meridian. The Heart is the great master of the five zang and six fu organs. It is the residence of the spirit. Its organ is solid, and pathogens cannot invade it. If pathogens lodge within, the Heart is damaged. Damage to the Heart leads to the departure of the spirit. Departure of the spirit leads to death. Therefore, all pathogenic conditions affecting the Heart actually affect the Pericardium Collateral. There is a membrane wrapping the heart, enclosing it externally, assisting the monarch in its functions; this is the meridian of the Heart Master. It is located at the Chi position of the right hand. It forms an interior-exterior relationship with the Hand-Shaoyang Sanjiao (Triple Burner). The Pericardium is the Zang organ, and the Sanjiao is the Fu organ. This is the theory of the *Neijing* (Classic of Internal Medicine) and is undoubtedly true. Even in the *Linglan Midian Lun* (Treatise on the Secret Canon of Spiritual Orchid), when asking about the hierarchy of the twelve meridians, it states: "Danzhong is the Official of the Envoy," without mentioning the Pericardium, which seems to imply Danzhong and Sanjiao form a Zang-Fu pair. However, since it says "anger and joy arise from here," which aligns with the nature of the Heart Master, it implies that the Heart Master directs instruction, and Danzhong executes orders; thus, speaking of Danzhong is speaking of the Pericardium. Regarding the theory of Mingmen (Gate of Life), the acupoint is between the two Kidneys, corresponding to the white circle in the Taiji diagram. Water and Fire are蕴藏ed therein, serving as the source of True Yin and True Yang. Initially, there was no distinction between left and right. Bian Que (Yue Ren) began to distinguish them but did not describe it as the organ of Ministerial Fire. Wang Shuhe proposed the theory, establishing Sanjiao and Mingmen as interior-exterior pairs. Nevertheless, one cannot say he lacked profound insight. Speaking according to the principles of Five Elements: on earth, there are Wood, Fire, Earth, Metal, and Water. In heaven, there are Wind, Heat, Dampness, Dryness, Cold, and Fire (Six Qi). Humans mirror heaven and earth; the organs within the body correspond to the principles of creation. Thus, in heaven it is Wind, on earth it is Wood, in human organs it is Liver and Gallbladder. In heaven it is Heat, on earth it is Fire, in human organs it is Heart and Small Intestine. In heaven it is Dampness, on earth it is Earth, in human organs it is Spleen and Stomach. In heaven it is Dryness, on earth it is Metal, in human organs it is Lung and Large Intestine. In heaven it is Cold, on earth it is Water, in human organs it is Kidney and Bladder. Beyond these five, there is Ministerial Fire roaming between heaven and earth in the intersection of Qi. Hence, they are combined into the Five Movements and Six Qi. The Ministerial Fire in the human body also roams within the thoracic cavity, between the upper and lower Hui membranes. Zhu Danxi said: Without this fire in heaven, things cannot be generated; without this fire in humans, life cannot exist. The Kidney belongs to Yin and governs stillness. Stillness allows Yang to reside within it. Once Yang is conceived, can it remain purely static? Can it be devoid of the movement of vital energy? As the classics state, the Kidney governs Water and receives the essence of the five zang and six fu organs to store it; this is Yang returning to Yin to conceive. It is also stated that the Kidney is the Official of Strength, from whom dexterity arises; this is Yang emerging from Yin to transform and generate. Therefore, the Kidney, as a single organ, corresponds to Water in the Five Elements. Within the two Kidneys, there is a small aperture on each side. The right is Yang, representing Fire and Qi, derived from Sanjiao. The left is Yin, representing Water and Blood, derived from True Yin. Thus, Yin Water of the left Kidney generates Wood of the Liver; Wood of the Liver generates Fire of the Heart. Yang Fire of the right Kidney generates Earth of the Spleen; Earth of the Spleen generates Metal of the Lung. These four zang organs relative to the Kidney are like branches and leaves originating from the root. From this perspective, although Mingmen is called a Water organ, it is actually the abode of Ministerial Fire. Ministerial Fire has no fixed form; above, it resides between the Liver, Gallbladder, and Pericardium; when activated, it leaps like dragon fire in the sky, becoming thunder. Below, it resides within the two Kidneys; when activated, it stirs like dragon fire in lakes and seas, becoming waves. When Mingmen is still and closed, it nourishes the True Water of Yin; when active and open, it stirs the Ministerial Fire of Dragon and Thunder. Water is constancy; Fire is change. This is the condition of nurturing Yang within Yin. Thus, men use it to store essence, and women use it to anchor the fetus. The pulse does not appear immediately at the Left Chi but must be sought at the Right Chi. This is because the Right Chi corresponds to the Pericardium and Sanjiao, belonging solely to Ministerial Fire. Just as the work of creation is better observed where it gathers rather than where it acts, the Right Chi is the gathering place of Ministerial Fire. Therefore, the fire of Mingmen is specifically palpated at the Right Chi. Its substance belongs to Ministerial Fire; the rise and fall of Ministerial Fire determine its function here. The Pericardium is the mother of Blood, its orifice connects to the throat, and its nature does not extend beyond the Kidney. When attacked by the Six Exogenous Pathogens, Summerheat damages the Pericardium. When harmed by the Seven Emotions, Grief damages the Pericardium. When diseased by non-exogenous and non-emotional causes, excessive sexual activity damages the Pericardium Collateral. The pulse receives connection from the Foot-Shaoyin Kidney Meridian; thus, the Kidney pulse ends in the chest, and the Pericardium pulse begins in the chest. It emerges and belongs to the Pericardium Collateral. It descends through the diaphragm, networking the Sanjiao. Therefore, disease presents as palpitations (Xin Dong), vexation, and heart pain.
The Heart is red, manifesting as a ruddy complexion. Its branch follows the chest, emerges to the hypochondrium, ascends to the axilla, descends along the medial aspect of the arm, enters the elbow, travels down the arm, enters the palm, follows the middle finger to its tip. Therefore, disease presents with distension and fullness in the chest and hypochondrium, swelling in the axilla, and spasm/tightness of the arm and elbow. Another branch separates from the palm, follows the ring finger to its tip. The diagnostic method is the same as the Kidney Meridian. If Mingmen fails, Water floods and attacks Fire; Metal overacts on Wood, destroying the source of Fire. The True Zang Pulse appears as Yu Xiang (Fish Swimming): motionless on the skin surface initially, but the tail shakes strongly, resembling a fish in water, with the body and head still while only the tail sways. It also appears as Xia You (Shrimp Swimming): initially motionless on the skin, then suddenly darting away, lingering for a long time before suddenly returning. It also appears as Xia Xi (Shrimp Playing): beating the fingers with each breath. External manifestations include black complexion and white sclera. When the Pericardium Qi perishes, there are no lines on the palms. This is the general overview of the Pericardium Collateral.