手之三阴从脏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至腹(灵
枢)○
人之经络三阳三阴分布一身太阳少阴在身之后阳明太阴在身之前少阳厥阴在身之侧(丹心)
胸气有街腹气有街头气有街胫气有街故气在头者止之于脑气在胸者止之于膺与背俞气在
腹者
止之背俞与冲脉于脐左右之动脉者气在胫者止之于气街与承山踝上以下取此者用毫针得气乃
刺之(灵枢)
经曰左盛则右病右盛则左病右痛未已而左脉先病左痛未已而右脉先病如此者必巨刺之此
五穴
(井荣 经合)临时变合刺法之最大者也巨刺者刺经脉也(入门)○经曰邪气大络者左注右右注
左上下左右其气无常不入经 命曰缪刺缪刺者刺络脉也言络脉与经脉缪处身有蜷挛疼痛而脉
无病刺其阴阳交贯之道也(入门)○散刺者散针也因杂病而散用其穴因病之所宜而针之初不拘
于流注即天应穴资生经所谓阿是穴是也(入门)○邪客于经痛在于左而右脉先病者巨刺之必中
其经非络脉也络病者其痛与经脉缪处故命曰缪刺皆左取右右取左又曰身形有痛九候莫病则缪
刺之缪刺皆取诸经之络脉也(纲目)
脉有阳维阴维有阳跷阴跷有冲有督有任有带之脉凡此八脉者皆不拘于经故曰奇经八脉也
(难
经)○奇经病非自生盖因诸经溢出而流入之也此于圣人图设沟渠以备水潦之溢沟渠满溢则流
于深湖人脉隆盛人于八脉而不环周救其受邪气蓄则肿热砭射之也(纲目)○督冲任三脉并起而
异行皆始于气冲(穴名)一源而分三岐督脉行背而应乎阳任脉行腹而应乎阴冲脉自足至头若冲
冲而直行于上上为十二经脉之海总领诸经气血三脉皆起于气冲气冲又起于胃脉其源如此则知
胃气为本矣(入门)
阳维起于金门(穴名)以阳交为 与手足太阳及跷脉会于肩 与手足少阳会于天 及会肩
井与
足少阳会于阳白上本神下至风池与督脉会于哑门此阳维之脉起于诸阳之交会也(入门)○阳维
为病苦寒热又曰阳维维于阳阴维维于阴阴阳不能相维则怅然失志溶溶不能自收持(纲目)
阴维阴维之 曰筑宾(穴名)与足太阴厥阴会于府舍期门又与任脉会于廉泉天突此阴维起
于诸阴之交会也(入门)○阴维为病苦心痛(纲目)
阳跷阳跷脉者起于跟中循外踝上行(申穴脉)入风池○阳跷之病阳急而狂奔(入门)○跷者
捷也言此脉之行如跷捷者之举动手足也(入门)
阴跷阴跷脉者亦起于跟中循内踝上行(照海穴)至咽喉交贯冲脉○阴跷之病阴急而足直
(入门)
冲脉波脉行身之前挟任脉两旁东垣云冲脉起于会阴(穴名)根于气街为二道人腹中央发脐
两旁土行附足阳明之脉至胸前而散(纲目)○冲脉为病逆气而里急○内经言冲脉并足少阴
之经难
经言并足阳明之经以此推之则冲脉起自气街在阳明少阴二经之内挟脐上行其理明矣(纲目)
督脉始终行身之后出于会阴根于长强上行脊里至于巅附足太阳之脉谓之督者以其督领诸
经也(纲目)○督脉为病脊强而反折(纲目)
任脉任脉始终行身之前东垣云任脉起于会阴根于曲骨入前阴中出腹里过脐上行附足厥阴
之经
谓之任者女子得之以妊养也(纲目)○任病为病其内苦急男子为七疝女子为瘕聚(纲目)○冲脉
任脉皆于胞中上循腹里为经络之海其浮而外者循腹右上行会于咽喉别而络唇口(纲目)
带脉带脉者起于季胁回身一周(难经)○经云带脉周回季胁间注云环回周身总束诸脉如束
带然起于季胁即章门穴乃胁下接腰骨之间也(入门)○带脉为病腹满溶溶若坐水中(入门)
手部的三条阴经从内脏走向手部，手部的三条阳经从手部走向头部，足部的三条阳经从头部走向足部，足部的三条阴经从足部走向腹部。（出自《灵枢》）
人体的经络中，三阳经和三阴经分布全身：太阳经和少阴经位于身体后方，阳明经和太阴经位于身体前方，少阳经和厥阴经位于身体侧面。（出自《丹心》）
胸部的经气有“街”（枢纽），腹部的经气有“街”，头部的经气有“街”，小腿的经气有“街”。因此，经气在头部的，止聚于脑；经气在胸部的，止聚于胸部前侧（膺）和背部腧穴；经气在腹部的，止聚于背部腧穴以及脐旁左右的动脉（冲脉）；经气在小腿的，止聚于气街穴和承山穴。凡是在这些部位取穴治疗的，使用毫针，待得气后施刺。（出自《灵枢》）
医经说：左侧脉象盛实则右侧发病，右侧脉象盛实则左侧发病；右侧疼痛尚未停止而左侧脉象先出现病态，左侧疼痛尚未停止而右侧脉象先出现病态。遇到这种情况，必须采用巨刺法。这是五输穴（井、荥、经、合）在临时变通配合刺法中最大的一种。所谓巨刺，是刺经脉的方法。（出自《入门》）
医经又说：邪气侵入大络，左边的注入右边，右边的注入左边，上下左右，其气流注无常，不进入经脉，这叫做缪刺。所谓缪刺，是刺络脉的方法。因为络脉与经脉交错分布。如果身体有蜷缩挛急、疼痛的症状，但脉象没有病变，就刺其阴阳交贯的道路。（出自《入门》）
散刺法，是指分散进针。因杂病而分散选取穴位，根据疾病的适宜部位进行针刺，起初不拘泥于子午流注等固定流注规律，即所谓的“天应穴”，《资生经》中所说的阿是穴就是这类穴位。（出自《入门》）
邪气客居在经脉，疼痛在左侧而右侧脉象先出现病态的，用巨刺法，必须中伤其经脉，而非络脉。如果是络脉有病，其疼痛位置与经脉交错不同，所以称为缪刺。这两种方法都是左病取右，右病取左。另外又说，身体有疼痛，但九候脉象均无异常，就用缪刺法。缪刺都是取各经的络脉来治疗。（出自《纲目》）
脉中有阳维脉、阴维脉，有阳跷脉、阴跷脉，有冲脉、督脉、任脉、带脉。凡是这八条脉，都不受十二正经的约束，所以称为奇经八脉。（出自《难经》）
奇经的病并非自行产生，而是因为诸经之气溢出而流入奇经。这就好比圣人挖掘沟渠以储备洪水，当沟渠满溢时，水流就会流向深处。人体经脉气血隆盛，流入奇经而不环绕周身，若此处受到邪气蓄积，就会肿胀发热，需用砭石放血治疗。（出自《纲目》）
督脉、冲脉、任脉这三条脉虽然并行但路径不同，都起始于气冲穴（穴位名）。它们同源而分三路：督脉行于背部，对应阳气；任脉行于腹部，对应阴气；冲脉从足至头，气势汹涌，直行向上，被称为十二经脉之海，总领诸经的气血。这三条脉都起于气冲穴，而气冲穴又源于胃脉，由此可知胃气为本源。（出自《入门》）
阳维脉起于金门穴（穴位名），与阳交穴交会，与手足太阳经及跷脉会于肩髃，与手足少阳经会于天髎，并与肩井穴交会，与足少阳经会于阳白穴，上行至本神穴，下行至风池穴，与督脉会于哑门穴。这就是阳维脉起于诸阳经交会之处。（出自《入门》）
阳维脉发病，表现为恶寒发热。又说，阳维维系一身之阳，阴维维系一身之阴。如果阴阳不能相互维系，就会感到惆怅失意，身体松弛无力，不能自我控制。（出自《纲目》）
阴维脉的郄穴叫筑宾穴（穴位名），与足太阴脾经、足厥阴肝经会于府舍穴、期门穴，又与任脉会于廉泉穴、天突穴。这就是阴维脉起于诸阴经交会之处。（出自《入门》）
阴维脉发病，表现为心痛。（出自《纲目》）
阳跷脉，起于脚跟中部，沿外踝上行，进入风池穴。（出自《申穴脉》）
阳跷脉发病，表现为阳侧拘急而狂奔乱走。（出自《入门》）
“跷”的意思是敏捷，指此脉的运行如同举步跳跃般快捷，主宰手足的运动。（出自《入门》）
阴跷脉，也起于脚跟中部，沿内踝上行，到达咽喉，与冲脉交贯。（出自《照海穴》）
阴跷脉发病，表现为阴侧拘急而足部伸直。（出自《入门》）
冲脉，行于身体前面，夹持任脉两旁。李东垣说，冲脉起于会阴穴（穴位名），根于气街，分为两道，从腹部中央发出，经过脐旁，附着于足阳明胃经，到达胸前而散开。（出自《纲目》）
冲脉发病，表现为气逆而腹部拘急。《内经》说冲脉并足少阴肾经而行，《难经》说并足阳明胃经而行。据此推断，冲脉起自气街，位于足阳明和足少阴二经之间，夹脐上行，道理就很明白了。（出自《纲目》）
督脉始终行于身体后面，出于会阴穴，根于长强穴，上行于脊柱内部，至于头顶，附着于足太阳膀胱经。称之为“督”，是因为它总督统领诸经。（出自《纲目》）
督脉发病，表现为脊背强直且向后反折。（出自《纲目》）
任脉始终行于身体前面。李东垣说，任脉起于会阴穴，根于曲骨穴，进入前阴，出于腹部内部，过肚脐上行，附着于足厥阴肝经。称之为“任”，是因为女子依靠它来妊养胎儿。（出自《纲目》）
任脉发病，表现为体内苦闷急迫。男子患七疝，女子患瘕聚。（出自《纲目》）
冲脉和任脉都起于胞中，向上循行于腹部内部，被称为经络之海。其中浮行于体外的部分，循腹右上行，会于咽喉，别出而联络唇口。（出自《纲目》）
带脉，起于季胁，环绕身体一周。（出自《难经》）
经文说带脉周回于季胁之间。注释说，环回周身，总束诸脉，如同束带一样。起于季胁，即章门穴，位于胁下连接腰骨之间。（出自《入门》）
带脉发病，表现为腹部胀满，身体松弛无力，好像坐在水中一样。（出自《入门》）
The three Yin meridians of the hand travel from the zang organs to the hands; the three Yang meridians of the hand travel from the hands to the head; the three Yang meridians of the foot travel from the head to the feet; the three Yin meridians of the foot travel from the feet to the abdomen. (From *Ling Shu*)
In the human body's meridians, the three Yang and three Yin meridians are distributed throughout the body: Taiyang (Greater Yang) and Shaoyin (Lesser Yin) are located at the posterior aspect of the body; Yangming (Bright Yang) and Taiyin (Greater Yin) are located at the anterior aspect; Shaoyang (Lesser Yang) and Jueyin (Terminal Yin) are located at the lateral aspects. (From *Dan Xin*)
There are "streets" (hubs/nodes) for Qi in the chest, abdomen, head, and lower legs. Therefore, when Qi is in the head, it terminates at the brain; when Qi is in the chest, it terminates at the anterior chest (Ying) and back Shu points; when Qi is in the abdomen, it terminates at the back Shu points and the pulsating arteries on either side of the umbilicus (Chong Mai); when Qi is in the lower legs, it terminates at the Qicheng point (Qichuan) and Chengshan point. For acupuncture treatment at these locations, use a filiform needle; once Deqi (arrival of Qi) is obtained, then proceed with needling. (From *Ling Shu*)
The classic states: If the left pulse is excessive, disease manifests on the right; if the right pulse is excessive, disease manifests on the left. If pain on the right persists while the left pulse shows signs of disease first, or if pain on the left persists while the right pulse shows signs of disease first, one must employ Ju Ci (Great Puncture). This is the most significant variation among the Five Shu points (Jing-Well, Ying-Spring, Jing-River, He-Sea) for flexible application. Ju Ci refers to puncturing the main meridians. (From *Ru Men*)
The classic further states: When pathogenic factors invade the large collaterals, they flow from left to right and from right to left, moving unpredictably up, down, left, and right, without entering the main meridians. This is called Miu Ci (Erratic Puncture). Miu Ci involves puncturing the collaterals because the collaterals intersect and cross with the main meridians. If there is curling, spasm, or pain in the body but the pulse shows no abnormality, one should puncture the pathways where Yin and Yang intersect. (From *Ru Men*)
San Ci (Scattered Puncture) involves dispersing needles. It is used for miscellaneous diseases by selecting scattered acupoints according to the specific needs of the illness, initially disregarding fixed timing systems like Ziwiliuzhu (Midnight-Noon Ebb-Flow). These are known as "Tian Ying Xue" (Heavenly Response Points), also referred to as Ashi points (Ah-Shi points) as mentioned in *Zisheng Jing*. (From *Ru Men*)
When pathogenic factors lodge in the meridians, causing pain on the left while the right pulse shows pathology first, apply Ju Ci, ensuring the needle reaches the meridian itself, not the collateral. If the disease is in the collateral, the pain location differs from that of the meridian, hence it is called Miu Ci. Both methods involve treating the left side by needling the right, and the right side by needling the left. Additionally, if the body has pain but all nine pulse positions show no abnormality, apply Miu Ci. Miu Ci always targets the collaterals of the various meridians. (From *Gang Mu*)
Among the vessels, there are Yang Wei Mai (Yang Linking Vessel) and Yin Wei Mai (Yin Linking Vessel); Yang Qiao Mai (Yang Heel Vessel) and Yin Qiao Mai (Yin Heel Vessel); Chong Mai (Penetrating Vessel), Du Mai (Governor Vessel), Ren Mai (Conception Vessel), and Dai Mai (Belt Vessel). These eight vessels are not constrained by the regular meridians, thus they are called the Eight Extraordinary Vessels (Qi Jing Ba Mai). (From *Nan Jing*)
Diseases of the extraordinary vessels do not arise independently but result from Qi overflowing from the twelve regular meridians into them. This is analogous to sages digging ditches to contain floodwaters; when ditches overflow, water flows into deeper channels. Similarly, when human meridian Qi becomes abundant and flows into the extraordinary vessels without circulating normally, if pathogenic factors accumulate there, swelling and heat occur, requiring treatment with bian stone (stone lancet) bloodletting. (From *Gang Mu*)
The Du Mai, Chong Mai, and Ren Mai originate from the same source but diverge into three paths, all starting at the Qichong point (Acupoint). The Du Mai travels along the back, corresponding to Yang; the Ren Mai travels along the abdomen, corresponding to Yin; the Chong Mai rises from the foot to the head, surging upward, and is regarded as the Sea of the Twelve Meridians, commanding the Qi and Blood of all meridians. Since these three vessels originate from Qichong, which derives from the Stomach Meridian, it is evident that Stomach Qi is the root. (From *Ru Men*)
The Yang Wei Mai originates at Jinmen (Acupoint), intersects with Yangjiao, meets the Hand and Foot Taiyang and Qiao vessels at Jianyu, meets the Hand and Foot Shaoyang at Tianliao, intersects with Jianjing, meets the Foot Shaoyang at Yangbai, ascends to Boshen, descends to Fengchi, and intersects with the Du Mai at Yamen. Thus, the Yang Wei Mai arises from the intersection of various Yang meridians. (From *Ru Men*)
Disease of the Yang Wei Mai presents with aversion to cold and fever. Furthermore, Yang Wei links the Yang, and Yin Wei links the Yin. If Yin and Yang cannot mutually link, one experiences despondency and loss of will, with a flaccid body unable to control itself. (From *Gang Mu*)
The Xi-Cleft point of the Yin Wei Mai is Zhubin (Acupoint). It meets the Foot Taiyin and Foot Jueyin meridians at Fushhe and Qimen, and intersects with the Ren Mai at Lianquan and Tiantu. Thus, the Yin Wei Mai arises from the intersection of various Yin meridians. (From *Ru Men*)
Disease of the Yin Wei Mai presents with heart pain. (From *Gang Mu*)
The Yang Qiao Mai originates in the middle of the heel, follows the lateral malleolus upward, and enters Fengchi. (From *Shen Xue Mai*)
Disease of the Yang Qiao Mai presents with spasms on the Yang side leading to frantic running. (From *Ru Men*)
"Qiao" means agile. This vessel's movement is like the lifting of limbs during agile walking or jumping. (From *Ru Men*)
The Yin Qiao Mai also originates in the middle of the heel, follows the medial malleolus upward, reaches the throat, and intersects with the Chong Mai. (From *Zhaohai Xue*)
Disease of the Yin Qiao Mai presents with spasms on the Yin side and straightening of the foot. (From *Ru Men*)
The Chong Mai runs along the anterior aspect of the body, flanking both sides of the Ren Mai. Li Dongyuan stated that the Chong Mai originates at Huiyin (Acpoint), roots at Qichuan, splits into two branches, emerges from the center of the abdomen, passes beside the umbilicus, attaches to the Foot Yangming Meridian, and disperses at the chest. (From *Gang Mu*)
Disease of the Chong Mai presents with rebellious Qi and abdominal urgency. The *Nei Jing* states the Chong Mai runs alongside the Foot Shaoyin Meridian, while the *Nan Jing* states it runs alongside the Foot Yangming Meridian. Inferring from this, the Chong Mai originates at Qichuan, lies between the Foot Yangming and Foot Shaoyin meridians, and ascends flanking the umbilicus, clarifying its rationale. (From *Gang Mu*)
The Du Mai runs entirely along the posterior aspect of the body, emerging from Huiyin, rooting at Changqiang, ascending within the spinal column to the vertex, and attaching to the Foot Taiyang Meridian. It is called "Du" because it commands and leads the other meridians. (From *Gang Mu*)
Disease of the Du Mai presents with stiffness of the spine and opisthotonos (backward arching). (From *Gang Mu*)
The Ren Mai runs entirely along the anterior aspect of the body. Li Dongyuan stated that the Ren Mai originates at Huiyin, roots at Qugu, enters the external genitalia, emerges into the abdominal interior, passes above the umbilicus, and attaches to the Foot Jueyin Meridian. It is called "Ren" because women rely on it for pregnancy and nourishment. (From *Gang Mu*)
Disease of the Ren Mai presents with internal distress and urgency. In men, it causes Seven Types of Hernia (Qi Shan); in women, it causes Masses (Jia Ju). (From *Gang Mu*)
Both the Chong Mai and Ren Mai originate in the Baozhong (Uterus/Mid-Jiao), ascend along the abdominal interior, and are called the Sea of the Meridians. The portion floating externally ascends along the upper abdomen, meets at the throat, branches off, and connects to the lips and mouth. (From *Gang Mu*)
The Dai Mai originates at the hypochondrium (Ji Xie) and encircles the body once. (From *Nan Jing*)
The classic states the Dai Mai circles between the hypochondria. The commentary notes it encircles the entire body, binding all meridians like a belt. It originates at Ji Xie, specifically the Zhangmen point, located between the lower ribs and the lumbar vertebrae. (From *Ru Men*)
Disease of the Dai Mai presents with abdominal fullness and flaccidity, feeling as if sitting in water. (From *Ru Men*)