脊骨二十一节。大椎三节。至尾 共二十四节。〔素问〕
肺附三椎 心附五椎 肝附九椎 脾附十一椎 肾附十四椎
膈膜前齐鸠尾。后齐十一椎。周遭着脊。所以遮隔浊气。不使上熏心肺也。
胃在膈膜下小肠上 小肠在脐上 大肠当脐 胆在肝之短叶间 膀胱在肾下〔俱难经〕
心藏神。肺藏魄。肝藏魂。脾藏意。肾藏志。是为五脏。〔难经〕
胆、胃、大小肠、三焦、膀胱泻而不藏。受五脏浊气。名曰传化之腑。此不能久留输
泻者。是为六腑。
五脏者。藏精而不泻也。故满而不实。六腑传化而不藏。故实而不能满也。所以然者。
以水谷入口。则胃实而肠虚。食下则肠实而胃虚。故曰实而不满。满而不实也。〔素问〕
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凡人两手足。各有三阴脉、三阳脉。以合为十二经也。
三阴谓太阴、厥阴、少阴。三阳谓阳明太阳、少阳也。人两手足各有三阴三阳脉。合为
十二经也。详见脉诀。谓之经者。以血气流行。经常不息而言。谓之脉者。以血理分袤行体者而
言也。（袤音谋。言相去也）
手之三阴。从藏走至手。手之三阳。从手走至头。足之三阳。从头走至足。足之三阴。
从足走入腹。
手三阴从藏走至手。谓手太阴起中焦。至出大指之端。手少阴起心中。至出小指之端。
手厥
太阳起小指之端。至目内 。手少阳起小指次指之端。至目锐 。足三阳从头走至足。谓足
阳明起于鼻。至入中指内间。足太阳起目内 。至小指外侧端。足少阳起目锐 。至入小指
次指间。足三阴从足入腹。谓足太阴起大指之端。至属脾络胃。足少阴起足心。至属肾络膀
胱。足厥阴起大指聚毛。至属肝络胆。足三阴虽曰从足入腹。然太阴乃复上膈。挟咽散舌下
。少阴复从肾挟舌本。厥阴乃复上出额。与督脉会于巅。兼手太阴从肺系横出腋下。手少阴
从心系上肺出腋下。手厥阴循胸出胁。上抵腋下。此又秦越人所谓诸阴脉皆至颈胸而还者也
。然厥阴则又上出于巅。盖厥阴阴之尽者也。所以然者。示阴无可尽之理。犹易之硕果不
食。示阳无可尽之义也。然易之阴阳。以气言。人之阴阳。以藏象言。气无形。而藏象有质
。气阳而质阴也。然则无形者贵乎阳。有质者贵乎阴欤。
脉络传注。周流不息。
络脉者。本经之旁支。而别出以联系于十二经者也。本经之脉。由络脉而交他经。他经
之交
他经。犹沱潜之旁导于他水也。是以手太阴之支者。从腕后出次指端。而交于手阳明。手阳
明之支者。从缺盆上挟口鼻。而交于足阳明。足阳明之支者。别跗上。出大指端。而交于足
太阴。足太阴之支者。从胃别上膈。注心中。而交于手少阴。手少阴则直自本经少冲穴。而
交于手太阳。不假支授。盖君者出令者也。手太阳之支者。别颊上。至目内 。而交于足太
阳。足太阳之支者。从膊内左右别下合 中。下至小指外侧端。而交于足少阴。足少阴之支
者
。手少阳之支者。从耳后出至目锐 。而交于足少阳。足少阳之支者。从跗上入大指爪甲出
三毛。而交于足厥阴。足厥阴之支者。从肝别贯膈。上注肺。而交于手太阴也。
故经脉者。行血气通阴阳。以荣于身也。
通结上文。以起下文之义。经脉之流行不息。所以营运血气。流通阴阳。以荣养于身者
也。不言络脉者。举经以该之。
其始（平旦寅时）从中焦注手太阴、（肺）阳明。（大肠卯时注此）阳明注足阳明、（胃辰时
注此
膀胱申时注此）少阴。（肾酉时注此）少阴注手心主厥阴、（心包络戌时注此）少阳。（三焦亥时
注此）少阳注足少阳、（胆子时注此）厥阴。（肝丑时注此）厥阴复注手太阴。（明日寅时）
始于中焦。注手太阴。终于注足厥阴。是经脉之行一周身也。
其气常以平旦为纪。（句）以漏水下百刻。昼夜流行。与天同度。终而复始也。
气、营气。纪、统纪也。承上文而言。经脉之行。其始则起自中焦。其气则常以平旦为
纪也。营气常以平旦寅时为纪。由中焦而始注手太阴。以次流行也。不言血者。言气则血行可知
。漏水下百刻。昼夜流行。与天同度者。言一昼夜漏下百刻之内。人身之经脉流行。无有穷
止。与天同一营运也。盖天以三百六十五度四分度之一为一周天。而终一昼夜。人之营卫。
则以五十度周于身。气行一万三千五百息。脉行八百一十丈。而终一昼夜。适当明日之寅时
。而复会于手太阴。是与天同度。终而复始也。或云。昼夜漏刻有长短。其营气盈缩。当何
如。然。漏水刻虽有长短之殊。而五十度周身者。均在其中。不因漏刻而有盈缩也。
脊柱共有二十一节。从大椎穴所在的第三节开始，一直到尾骨，共计二十四节。（出自《素问》）
肺脏附着于第三椎旁，心脏附着于第五椎旁，肝脏附着于第九椎旁，脾脏附着于第十一椎旁，肾脏附着于第十四椎旁。
膈膜前方与鸠尾穴齐平，后方与第十一椎齐平，环绕着脊柱附着。它的作用是隔绝浊气，防止其向上熏蒸心肺。
胃位于膈膜之下、小肠之上；小肠位于脐部之上；大肠正对脐部；胆囊位于肝脏的短叶之间；膀胱位于肾脏之下。（均出自《难经》）
心藏神，肺藏魄，肝藏魂，脾藏意，肾藏志。这被称为五脏。（出自《难经》）
胆、胃、大小肠、三焦、膀胱的功能是传导和排泄，而不贮藏精气，它们接受五脏产生的浊气，被称为“传化之腑”。这些器官不能长久停留食物或糟粕，而是不断输送和排泄，这被称为六腑。
五脏的功能是贮藏精气而不向外排泄，所以它们的特征是“满”（充满精气）而不是“实”（充满实物）。六腑的功能是传导变化而不贮藏，所以它们的特征是“实”（暂时充满实物）而不能“满”（长期充满精气）。之所以这样，是因为当水谷入口时，胃中充实而肠道空虚；食物下行后，肠道充实而胃中空虚。所以说六腑是“实而不满”，五脏是“满而不实”。（出自《素问》）
[脏腑图谱图片]
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[仰卧人体尺寸图]
[俯卧人体尺寸图]
凡是人的双手双脚，各有三条阴脉和三条阳脉，合起来就是十二经脉。
所谓三阴，是指太阴、厥阴、少阴。所谓三阳，是指阳明、太阳、少阳。人的双手双脚各有三条阴脉和三条阳脉，合为十二经脉。详细情况见《脉诀》。称为“经”的，是因为气血在其中流行，经常不息；称为“脉”的，是因为它是气血运行通道的纹理。（“袤”音谋，意思是距离、延伸）
手部的三条阴脉，从内脏走向手部；手部的三条阳脉，从手部走向头部；足部的三条阳脉，从头部走向足部；足部的三条阴脉，从足部走入腹部。
手部三条阴脉从内脏走向手部：手太阴肺经起于中焦，止于大拇指末端；手少阴心经起于心，止于小指末端；手厥阴心包络经起于胸中，止于中指末端。
手部三条阳脉从手部走向头部：手太阳小肠经起于小指末端，止于目内眦；手少阳三焦经起于无名指末端，止于目外眦。
足部三条阳脉从头部走向足部：足阳明胃经起于鼻翼旁，止于中趾内侧；足太阳膀胱经起于目内眦，止于小趾外侧端；足少阳胆经起于目外眦，止于第四趾外侧端。
足部三条阴脉从足部走入腹部：足太阴脾经起于大拇指末端，归属于脾并联络胃；足少阴肾经起于足心，归属于肾并联络膀胱；足厥阴肝经起于大拇指丛毛处，归属于肝并联络胆。
足部三条阴脉虽然说是从足部走入腹部，但足太阴脾经还会向上穿过膈肌，夹持咽喉散布在舌下；足少阴肾经还会从肾脏夹持舌根上行；足厥阴肝经还会向上出于额部，与督脉交会于头顶。加上手太阴肺经从肺系横出腋下，手少阴心经从心系上肺出于腋下，手厥阴心包络经循行胸部出于胁肋，上抵腋下。这又是秦越人（扁鹊）所说的所有阴脉都到达颈胸部位就返回的道理。然而厥阴经又向上出于头顶，因为厥阴是阴气的尽头。之所以这样，是为了显示阴气没有穷尽的道理，就像《易经》中的“硕果不食”，显示阳气也没有穷尽的意义。然而《易经》中的阴阳是从“气”的角度来说的，人体的阴阳是从“藏象”的角度来说的。气是无形的，而藏象是有形的。气属阳，形质属阴。那么，无形者贵在阳，有形者贵在阴吗？
脉络传注，周流不息。
络脉是本经的旁支，另外分出以联系十二经脉的。本经的脉气通过络脉与其他经脉交汇，其他经脉再与其他经脉交汇，就像支流汇入其他水流一样。因此，手太阴肺经的支脉，从手腕后分出至食指末端，从而交于手阳明大肠经；手阳明大肠经的支脉，从缺盆向上夹口鼻，从而交于足阳明胃经；足阳明胃经的支脉，别出于足背，出大拇指端，从而交于足太阴脾经；足太阴脾经的支脉，从胃部分出上穿膈肌，注入心中，从而交于手少阴心经；手少阴心经则直接由本经的少冲穴，交于手太阳小肠经，不需要借助支脉。这是因为心为君主之官，发出号令。手太阳小肠经的支脉，别出于颊部上方，至目内眦，从而交于足太阳膀胱经；足太阳膀胱经的支脉，从膊内左右分开向下合入腘窝中，下至小趾外侧端，从而交于足少阴肾经；足少阴肾经的支脉……（原文此处似有脱漏，接下文）手少阳三焦经的支脉，从耳后出至目外眦，从而交于足少阳胆经；足少阳胆经的支脉，从足背进入大脚趾爪甲出丛毛处，从而交于足厥阴肝经；足厥阴肝经的支脉，从肝脏别出贯穿膈肌，上注于肺，从而交于手太阴肺经。
所以经脉，是运行血气、沟通阴阳，以营养全身的。
承接上文，以此引起下文的意思。经脉流行不息，所以营运血气，流通阴阳，以荣养身体。这里不言及络脉，是因为举出“经”就可以概括“络”了。
经脉气血流注的开始（平旦寅时），从中焦注入手太阴肺经；（大肠卯时注此）手阳明大肠经注入足阳明胃经；（胃辰时注此）足阳明胃经注入足太阳膀胱经；（膀胱申时注此）足太阳膀胱经注入足少阴肾经；（肾酉时注此）足少阴肾经注入手心主厥阴心包经；（心包络戌时注此）手厥阴心包经注入手少阳三焦经；（三焦亥时注此）手少阳三焦经注入足少阳胆经；（胆子时注此）足少阳胆经注入足厥阴肝经；（肝丑时注此）足厥阴肝经复注入手太阴肺经。（明日寅时）
始于中焦，注入手太阴肺经，终于注入足厥阴肝经。这是经脉运行一周身的过程。
营气的运行常以平旦为纪限。（句读）随着漏壶滴水一百刻，昼夜不停流动，与天体运行度数相同，终而复始。
“气”指营气，“纪”指统纪。承接上文而言，经脉的运行，起始于中焦，其气常以平旦为纪限。营气常以平旦寅时为纪限，由中焦开始注入手太阴肺经，依次流行。这里不说“血”，是因为说了“气”，血的运行也就可知了。漏壶滴水一百刻，昼夜流行，与天体同度，是说在一昼夜漏下百刻之内，人身经脉的流行，没有穷尽，与天体同一运转。大概天体以三百六十五度又四分之一度为一周天，终结于一昼夜；人的营卫之气，则以五十周次循环全身，气行一万三千五百息，脉行八百一十丈，终结于一昼夜，正好对应第二天的寅时，重新会合于手太阴肺经。这与天体同度，终而复始。有人说，昼夜漏刻有长短之分，那么营气的盈缩应当如何？回答是：虽然漏水刻数有长短的不同，但五十周次循环全身的内容都包含其中，并不因为漏刻的长短而有盈缩的变化。
The vertebral column consists of twenty-one vertebrae. From the third vertebra, where the Dazhui (GV14) acupoint is located, down to the tailbone, there are a total of twenty-four segments. (*Suwen*)
The Lung attaches beside the third vertebra; the Heart attaches beside the fifth vertebra; the Liver attaches beside the ninth vertebra; the Spleen attaches beside the eleventh vertebra; and the Kidney attaches beside the fourteenth vertebra.
The diaphragm is level with the Jiutui (CV15) acupoint anteriorly and the eleventh thoracic vertebra posteriorly, attaching circumferentially along the spine. Its function is to isolate turbid qi, preventing it from steaming upward to harass the Heart and Lungs.
The Stomach is located below the diaphragm and above the Small Intestine; the Small Intestine is located above the umbilicus; the Large Intestine corresponds to the level of the umbilicus; the Gallbladder is situated between the short lobes of the Liver; and the Bladder is located below the Kidneys. (All from *Nanjing*)
The Heart stores Shen (Spirit); the Lungs store Po (Corporeal Soul); the Liver stores Hun (Ethereal Soul); the Spleen stores Yi (Intellect); and the Kidneys store Zhi (Will). These are referred to as the Five Zang Organs. (*Nanjing*)
The Gallbladder, Stomach, Large Intestine, Small Intestine, Sanjiao (Triple Burner), and Bladder are characterized by conducting and excreting without storing essence. They receive turbid qi generated by the Five Zang Organs and are named the "Fu Organs of Transmission and Transformation." These organs cannot retain contents for long but continuously transport and excrete them; this constitutes the Six Fu Organs.
The Five Zang Organs store essence and do not excrete it; thus, their state is "full" (filled with essence) but not "solid" (filled with solid matter). The Six Fu Organs conduct transformations without storing; thus, their state is "solid" (temporarily filled with matter) but not "full" (permanently filled). This is because when food and water enter the mouth, the Stomach becomes solid while the intestines are empty; after food descends, the intestines become solid while the Stomach empties. Therefore, it is said that the Fu Organs are "solid but not full," and the Zang Organs are "full but not solid." (*Suwen*)
[Image: Diagram of Zang-Fu Organs]
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[Image: Dimensions of Supine Human Body]
[Image: Dimensions of Prone Human Body]
In every human being, both hands and feet each possess three Yin meridians and three Yang meridians, combining to form the Twelve Meridians.
The term "Three Yin" refers to Taiyin (Greater Yin), Jueyin (Terminal Yin), and Shaoyin (Lesser Yin). The term "Three Yang" refers to Yangming (Bright Yang), Taiyang (Greater Yang), and Shaoyang (Lesser Yang). As mentioned, the three Yin and three Yang meridians in both hands and feet combine to form the Twelve Meridians. Details can be found in the *Mai Jue* (Pulse Rhymes). They are called "Jing" (Main Meridians) because blood and qi flow through them incessantly; they are called "Mai" (Vessels) because they serve as the channels through which blood and qi distribute throughout the body. ("Mao" sounds like 'mou', meaning distance or extension.)
The three Yin meridians of the hand travel from the Zang organs to the hand. The three Yang meridians of the hand travel from the hand to the head. The three Yang meridians of the foot travel from the head to the foot. The three Yin meridians of the foot travel from the foot into the abdomen.
Regarding the three Yin meridians of the hand traveling from the Zang organs to the hand: The Hand-Taiyin Lung Meridian originates in the Middle Jiao and terminates at the tip of the thumb. The Hand-Shaoyin Heart Meridian originates in the Heart and terminates at the tip of the little finger. The Hand-Jueyin Pericardium Meridian originates in the chest and terminates at the tip of the middle finger.
Regarding the three Yang meridians of the hand traveling from the hand to the head: The Hand-Taiyang Small Intestine Meridian originates at the tip of the little finger and terminates at the inner canthus of the eye. The Hand-Shaoyang Sanjiao Meridian originates at the tip of the ring finger and terminates at the outer canthus of the eye.
Regarding the three Yang meridians of the foot traveling from the head to the foot: The Foot-Yangming Stomach Meridian originates beside the nose and terminates between the inner aspect of the middle toe. The Foot-Taiyang Bladder Meridian originates at the inner canthus of the eye and terminates at the lateral end of the little toe. The Foot-Shaoyang Gallbladder Meridian originates at the outer canthus of the eye and terminates between the fourth and fifth toes.
Regarding the three Yin meridians of the foot traveling from the foot into the abdomen: The Foot-Taiyin Spleen Meridian originates at the tip of the big toe, connects to the Spleen, and links with the Stomach. The Foot-Shaoyin Kidney Meridian originates at the sole of the foot, connects to the Kidney, and links with the Bladder. The Foot-Jueyin Liver Meridian originates at the pubic hair on the big toe, connects to the Liver, and links with the Gallbladder.
Although the three Yin meridians of the foot are described as traveling from the foot into the abdomen, the Foot-Taiyin Spleen Meridian ascends through the diaphragm, flanks the pharynx, and disperses beneath the tongue. The Foot-Shaoyin Kidney Meridian ascends from the Kidney, flanking the root of the tongue. The Foot-Jueyin Liver Meridian ascends to emerge at the vertex, meeting the Du Meridian at the crown of the head. Additionally, the Hand-Taiyin Lung Meridian emerges horizontally from the lung system under the axilla; the Hand-Shaoyin Heart Meridian ascends from the heart system through the lungs to emerge under the axilla; the Hand-Jueyin Pericardium Meridian follows the chest, emerges from the hypochondrium, and reaches up to the axilla. This aligns with what Qin Yue-ren (Bian Que) stated: all Yin meridians reach the neck and chest before returning. However, the Jueyin meridian further ascends to the vertex, as Jueyin represents the extremity of Yin. This illustrates the principle that Yin has no absolute end, similar to the concept of "the large fruit remains uneaten" in the *I Ching*, indicating that Yang also has no absolute end. The Yin and Yang in the *I Ching* refer to Qi, whereas the Yin and Yang in the human body refer to Zang-Xiang (Visceral Manifestations). Qi is formless, while Zang-Xiang has form. Qi is Yang, and form is Yin. Thus, is it true that the formless values Yang, and the formed values Yin?
The network vessels transmit and circulate without cessation.
Network vessels (Luo Mai) are collateral branches of the main meridians that diverge to connect with the Twelve Meridians. The qi of the main meridian intersects with other meridians via these network vessels, just as tributaries merge into other streams. Specifically, the branch of the Hand-Taiyin Lung Meridian emerges from behind the wrist to the tip of the index finger, intersecting with the Hand-Yangming Large Intestine Meridian. The branch of the Hand-Yangming Large Intestine Meridian ascends from the Clavicle region to flank the mouth and nose, intersecting with the Foot-Yangming Stomach Meridian. The branch of the Foot-Yangming Stomach Meridian diverges from the dorsum of the foot to the tip of the big toe, intersecting with the Foot-Taiyin Spleen Meridian. The branch of the Foot-Taiyin Spleen Meridian diverges from the Stomach, ascends through the diaphragm, and pours into the Heart, intersecting with the Hand-Shaoyin Heart Meridian. The Hand-Shaoyin Heart Meridian directly intersects with the Hand-Taiyang Small Intestine Meridian from its own Shaochong (HT9) acupoint, without needing an intermediate branch, because the Heart acts as the ruler issuing commands. The branch of the Hand-Taiyang Small Intestine Meridian diverges from the cheek to ascend to the inner canthus, intersecting with the Foot-Taiyang Bladder Meridian. The branch of the Foot-Taiyang Bladder Meridian diverges internally from the shoulder, descending to meet in the popliteal fossa, and continues to the lateral end of the little toe, intersecting with the Foot-Shaoyin Kidney Meridian. [Text gap in original] The branch of the Hand-Shaoyang Sanjiao Meridian emerges from behind the ear to the outer canthus, intersecting with the Foot-Shaoyang Gallbladder Meridian. The branch of the Foot-Shaoyang Gallbladder Meridian enters from the dorsum of the foot into the nail bed of the big toe and emerges at the pubic hair, intersecting with the Foot-Jueyin Liver Meridian. The branch of the Foot-Jueyin Liver Meridian diverges from the Liver, pierces the diaphragm, ascends to pour into the Lungs, and intersects with the Hand-Taiyin Lung Meridian.
Therefore, the Main Meridians (Jing Mai) circulate blood and qi, communicate Yin and Yang, and nourish the body.
This paragraph connects the preceding text to introduce the following content. The continuous circulation of the Main Meridians operates and transports blood and qi, flows through Yin and Yang, and nourishes the body. Network vessels are not explicitly detailed here because mentioning the "Main Meridians" encompasses the "Network Vessels."
The flow of qi begins (at Yin hour, dawn) from the Middle Jiao into the Hand-Taiyin [Lung]; [Large Intestine receives qi at Mao hour]. The Hand-Yangming [Large Intestine] flows into the Foot-Yangming [Stomach]; [Stomach receives qi at Chen hour]. The Foot-Yangming [Stomach] flows into the Foot-Taiyang [Bladder]; [Bladder receives qi at Shen hour]. The Foot-Taiyang [Bladder] flows into the Foot-Shaoyin [Kidney]; [Kidney receives qi at You hour]. The Foot-Shaoyin [Kidney] flows into the Hand-Jueyin Pericardium [Heart Protector]; [Pericardium receives qi at Xu hour]. The Hand-Jueyin [Pericardium] flows into the Hand-Shaoyang [Sanjiao]; [Sanjiao receives qi at Hai hour]. The Hand-Shaoyang [Sanjiao] flows into the Foot-Shaoyang [Gallbladder]; [Gallbladder receives qi at Zi hour]. The Foot-Shaoyang [Gallbladder] flows into the Foot-Jueyin [Liver]; [Liver receives qi at Chou hour]. The Foot-Jueyin [Liver] then flows back into the Hand-Taiyin [Lung] (at the next day's Yin hour).
Starting from the Middle Jiao, flowing into the Hand-Taiyin, and ending with the injection into the Foot-Jueyin, this completes one cycle of the meridians around the body.
The movement of qi is typically regulated by dawn. With the water clock dripping one hundred marks, it flows day and night, matching the celestial degrees, ending and beginning anew.
"Qi" refers to Ying Qi (Nutrient Qi); "Ji" refers to the standard or regulation. Continuing from the previous text, the movement of the meridians starts from the Middle Jiao, and its qi is regulated by dawn. Ying Qi is regulated by the Yin hour at dawn, starting from the Middle Jiao to inject into the Hand-Taiyin Lung Meridian, circulating sequentially. Blood is not mentioned separately because stating "Qi" implies the movement of blood. Within the hundred marks of the water clock over day and night, the circulation of the human meridians is endless, operating in harmony with the heavens. The heavens complete one circuit of 365.25 degrees in one day and night. The human Ying and Wei (Defensive) Qi circulates fifty times around the body, with qi moving through 13,500 breaths and vessels extending 810 zhang, completing one day and night, precisely coinciding with the Yin hour of the next day, reuniting at the Hand-Taiyin Lung Meridian. This matches the celestial degree, ending and beginning again. Some argue that since the length of day and night varies, how should the excess or deficiency of Ying Qi adjust? The answer is that although the water clock marks vary in length, the fifty circuits around the body remain constant and do not fluctuate due to the variation in timekeeping.