平按∶此篇见《灵枢》卷三第十一《经别》篇，又见《甲乙经》》卷二第一下编。
黄帝问于岐伯曰∶余闻人之合于天道也，内有五脏，以应五音、五色、五时、五味、五位；
外有六腑，以应六律，六律建主阳。（天地变化之理谓之天道，人从天生，故人合天道。天道大
数有二，谓五与六。故人亦应之，内有五脏，以应音、色、时、味、位等，主阴也；外有六腑，
以应六律，主阳也。建，立也。平按∶天道《甲乙经》作天地。建主阳《灵枢》作建阴阳，《甲
乙经》作主持阴阳。）诸经而合之十二月、十二辰、十二节、（诸经，谓人之十二经脉也，与月、
辰、节、水、时等诸十二数合也。十二节，谓四时八节也，又十二月各有节也。）十二经水、十
二时。十二经脉者，此五脏六腑之所以应天道也。夫十二经脉者，人之所以生，（十二经脉乃是
五脏六腑经隧，故遍劝通之。举其八德，以劝通之。人之受身时，一月而膏，二月而脉，为形之先，
故所以生也。）病之所以成，（邪客孙脉入经，通于腑脏成病，故曰所以也。）人之所以治，（行
诸血气，营于阴阳，濡于筋骨，利诸关节，理身者谓经脉。）病之所以起，（经脉是动所生，故
病起也。）学之所以始，（将学长生之始，
须行导引，调于经脉也。）工之所止也，（欲行十全之道济人，可留心调于经脉止留也。）粗之
所易，（愚人以经脉为易，同楚人之贱宝也。）工之所难也。（智者以经脉为妙，若和璧之难知
也。平按∶工《灵枢》、《甲乙经》均作上。）请问其离合出入奈何？（经脉之别，曰离与出；
复还本经，曰合与入也。广陈其理，请解其所由，故曰奈何也。）岐伯稽首再拜答曰∶明乎哉问
也。此粗之所过，工之所息也，请卒言之。（近学浅知，谓之粗也；深求远达，谓之工也。工者，
宅心经脉之道，以十全为意；粗者志存名利之弊，假媒寄过而已。息，留也。为益之大，故请卒
言之。平按∶工《灵枢》、《甲乙经》作上。息卒二字《甲乙经》均作悉。）足太阳之正，别入
于中，其一道下尻五寸，别入于肛，属于膀胱，之肾，循膂当心入散；直者，从膂上出于项，
复属于太阳，此为一经。（十二大经，复有正别。正，谓六阳大经别行，还合府经。别，谓六阴
大经别行，合于府经，不还本经，故名为别。足少阴、足厥阴虽称为正，生别经不还本经也，唯
此二阴为正，余阴皆别。或以诸阴为正者，黄帝以后撰集之人，以二本莫定，故前后时有称或，有
言一曰，皆是不定之说。足太阳正者，调正经也。别者，大经下行至足小指外侧分出二道∶一道
上行至于 中；一道上行至于尻 ，下入于肛，肛谓白 ，亦名广肠，次属膀胱，上散之肾，循
膂上行，当心入内而散，直者谓循膂上行至项属于太阳，此为一正经之别。平按∶膀胱下《灵枢》、
《甲乙经》有散字。复属于太阳，太阳二字袁刻误作大肠。注唯此二阴，别本无唯字。黄帝上别
本有乃字。）足少阴之正，至 中，别走太阳而合，上至肾，当十四椎，出属带脉；直者、系舌
本，复出于项，合于太
阳，此为一合。或以诸阴之别皆为正。（足三阳大经从头至足，其正别则从足向头，其别皆从足
指大经终处别而上行，并至其出处而论属合也。足三阴大经从足至胸，其正别则从足上行向头，
亦至其出处而言属合。足少阴正，上行至 ，别走太阳，合而上行，至肾出属带脉。起季肋端，
故少阴当十四椎出属带脉也。直而不属带脉者，上行至项，复合太阳，则此少阴二合太阳，此太
阳少阴表里以为一合也。平按∶自足少阴至出属带脉二十五字，又见本书卷十《带脉》篇。椎《灵
枢》作 ，或作成。《甲乙》无或以诸阴之别皆为正九字，注云∶“《九墟》云∶或以诸阴之别
者皆为正也。”又本注上行向头，向字袁刻作项。）足少阳之正，绕髀入毛际，合于厥阴；别者，
入季肋之间，循胸里属胆，散之上肝贯心，上挟咽，出颐颔中，散于面，系目系，合少阳于外 。
（足少阳正，上行至髀，绕髀入阴毛中，厥阴大经环阴器，故即与合也。合厥阴外，别循胸里属胆，
上肝贯心，上行至面，还合本经。 平按∶肋《灵枢》、《甲乙经》作胁。上肝《甲乙经》作肝上。）
足厥阴之正，别跗上，上至毛际，入合于少阳，与别俱行，此为二合。（足厥阴正，与大经并行，
至跗上，上行阴毛，少阳行于此，故与之合已，并行向头，此足少阳厥阴表里以为二合。平按∶
跗正统本《甲乙经》作膝。）足阳明之正，上至髀，入于腹里，属于胃，散之脾，上通于心，上
循咽出于口，上 ，还系目系，合于阳明。（足阳明正，上行至髀，入腹属胃，之脾通心，上
行至目系，还合本经也。平按∶上至髀，髀字正统本《甲乙经》作踝。）足太阴之
别，上至髀，合于阳明，与别俱行，上络于咽，贯舌本，此为三合。（足太阴别，上行至髀，与
阳明合并而行，上贯于舌中，故舌下中脉者足太阴也，此足阳明太阴表里以为三合也。平按∶足
太阴之别，别字《灵枢》作正《甲乙经》作正则别三字。《灵枢》上络作上结，舌本作舌中。）手
太阳之正，指地，别于肩解，入掖走心，系小肠。（地，下也。手太阳正，从手至肩，下行走心，
系小肠，为指地也。小肠，即太阳也。手之六经，唯此一经下行，余并上行向头也。）手少阴之
别，入于泉掖两筋之间，属于心，上走喉咙，出于面，合目内 ，此为四合。（手少阴别，上行
入于泉掖，入属心，上行出面，合目内 ，内 即手太阳也，此手太阳少阴表里以为四合。平按∶
《灵枢》、《甲乙经》手少阴之别作手少阴之正别，泉掖均作渊腋。袁刻改泉作渊，查唐人讳渊
为泉，宜仍根据原抄作泉，以存真相，下同，不再举。属于心《甲乙经》作属心主。）手少阳之正，指
天，别于巅，入于缺
盆，下走三焦，散于胸中。（天，上也。手少阳之正，提□上巅，为指天也。下走三焦，即手少阳，上散
胸中也。）手心主之别，下泉掖三寸，入于胸中，别属三焦，上循喉咙，出耳后，合少阳完骨之
下，此为五合。（手心主别，从手上行至掖，下掖三寸，至于泉掖，入于胸中，属三焦已，上行
出耳后宽骨下，合手少阳，此手少阳心主表里以为五合。平按∶《灵枢》、《甲乙经》手心主，
之别作之正别，上循作出循。注宽骨，据经文应作完骨。）手阳明之正，至膺乳，别上于肩 ，
入柱骨之下，走大肠，属于肺，上循喉咙，出缺盆，合于阳明。（手阳明正，从手上行，注于膺
乳，上行至肩 柱骨之下，下走大肠，上属于肺，上出缺盆之处，合大经也。平按∶至膺乳
《灵枢》作从手循膺乳《甲乙经》同。）手太阴之别，入泉掖少阴之前，入走肺，散之大肠，上
出缺盆，循喉咙，复合阳明，此为六合。（手太阴别，从手上行至掖，下掖至泉掖，至手少阴前，
入走肺，之于大肠，上出缺盆，循喉咙，合于阳明，至于大肠，以为六合。至喉咙更合，故云复
也。此阳明太阴表里以为六合。此十二经脉正别行处，与十二大经大有不同，学人多不在意，所
以诊病生处，不能细知也。平按∶《灵枢》、《甲乙经》之别作之正别。散之大肠《灵枢》作散
之太阳，正统本《甲乙经》作散上大肠。）
【平按】：此篇见于《灵枢》卷三第十一《经别》篇，又见于《甲乙经》卷二第一下编。
黄帝问岐伯说：我听说人顺应天道，内有五脏，对应五音、五色、五时、五味、五位；外有六腑，对应六律，六律确立以主阳。（天地变化的规律称为天道，人由天而生，所以人与天道相合。天道的根本数字有两个，即五和六。所以人也与之相应，内有五脏，对应音、色、时、味、位等，主阴；外有六腑，对应六律，主阳。建，即建立的意思。【平按】：天道，《甲乙经》作“天地”。建主阳，《灵枢》作“建阴阳”，《甲乙经》作“主持阴阳”。）十二经脉与十二月、十二辰、十二节气、（十二经脉，指人的十二条正经，与月、辰、节、水、时等十二种数目相合。十二节，指四季的八个节气，以及每个月各自的节气。）十二经水、十二时辰相合。这十二条经脉，就是五脏六腑顺应天道的体现。这十二条经脉，是人赖以生存的根本，（十二经脉是五脏六腑的经络通道，贯通全身。列举其八种德性，以说明其贯通之理。人在受孕之初，一月成膏，二月成形脉，为形体形成的先导，所以说是生命的根本。）也是疾病形成的原因，（邪气侵犯孙络进入经脉，通达脏腑形成疾病，所以说疾病由此而成。）也是治疗疾病的依据，（运行气血，在阴阳中营卫，滋润筋骨，滑利关节，调理身体依靠的就是经脉。）也是疾病发生的源头，（经脉发生变动就会产生疾病，所以疾病由此而起。）也是学习医术的起点，（想要学习长生之道，必须施行导引，调理经脉。）也是高明医家技艺的归宿，（想要行十全之术救人，应留心于调理经脉并停留于此。）也是庸医轻视的对象，（愚笨的人认为经脉容易掌握，如同楚国人轻视宝玉一样。）也是高明医家难以精通的领域。（明智的人认为经脉奥妙难懂，如同和氏璧难以识别一样。【平按】：工，《灵枢》、《甲乙经》均作“上”。）请问这些经脉的离合出入是怎么回事？（经脉的分支称为离和出；重新回归本经，称为合和入。广泛阐述其原理，请解释其原因，所以说“奈何”。）
岐伯叩头拜了两拜回答说：问得真高明啊。这是庸医忽略的，却是高明医家关注的，请让我说完它。（学识浅薄称为粗；深入探究、远达事理称为工。工者，潜心研究经脉之道，以治愈所有疾病为意；粗者志在名利弊端，只是借机推卸过错罢了。息，即停留。因为益处巨大，所以请让我说完。【平按】：工，《灵枢》、《甲乙经》作“上”。息卒二字，《甲乙经》均作“悉”。）
足太阳膀胱经的正经，别行进入体内，其中一条下行至尾骨下五寸，别行进入肛门，归属于膀胱，上行联系肾脏，沿脊柱两旁肌肉上行，当心处散开；直行的一条，从脊柱两旁上行出于项部，重新归属于足太阳经，这是一条正经的别行。
足少阴肾经的正经，上行至腘窝中，别行走向足太阳经而相合，上行至肾脏，当第十四椎处，外出归属于带脉；直行的一条，系连舌根，重新出于项部，与足太阳经相合，这叫一合。或者认为所有阴经的别行都称为正。
足少阳胆经的正经，环绕大腿根部进入阴毛际，与足厥阴经相合；别行的一条，进入季肋之间，沿胸里归属于胆，散布于肝，贯穿心脏，向上挟持咽喉，出于下颌颔部，散布于面部，系连目系，在外踝上方与足少阳经相合。
足厥阴肝经的正经，别行于足背上方，上行至阴毛际，与足少阳经相合，与别行的一起并行，这叫二合。
足阳明胃经的正经，上行至大腿，进入腹内，归属于胃，散布于脾，向上通于心，沿咽部出于口，上行至眼部，还系连目系，与足阳明经相合。
足太阴脾经的别行，上行至大腿，与足阳明经相合，与别行的一起并行，向上联络于咽部，贯穿舌根，这叫三合。
手太阳小肠经的正经，指向下方，别行于肩关节解处，进入腋窝走向心脏，系连小肠。（地，指下方。手太阳正经，从手至肩，向下行走向心，系连小肠，这就是指地。小肠，即太阳经。手部的六条经脉，只有这一条下行，其余都上行向头部。）
手少阴心经的别行，进入渊腋两筋之间，归属于心，向上走喉咙，出于面部，与目内眦相合，这叫四合。
手少阳三焦经的正经，指向上方，别行于头顶，进入缺盆，向下走三焦，散布于胸中。（天，指上方。手少阳的正经，提引上行至头顶，这就是指天。向下走三焦，即手少阳经，向上散布于胸中。）
手心主心包络经的别行，下行至渊腋下三寸，进入胸中，别行归属于三焦，沿喉咙上行，出于耳后，与手少阳经在完骨之下相合，这叫五合。
手阳明大肠经的正经，至胸部乳部，别行上行至肩部柱骨之下，向下走大肠，归属于肺，沿喉咙上行，出于缺盆，与手阳明经相合。
手太阴肺经的别行，进入渊腋下、手少阴经之前，走入肺脏，散布于大肠，向上出于缺盆，沿喉咙上行，再次与阳明经相合，这叫六合。
以上十二条经脉的正别行路径，与十二条大经大有不同，学习的人往往不在意，所以在诊病时产生疑惑，不能细致了解。
[Ping An]: This chapter appears in *Ling Shu* (Spiritual Pivot), Volume 3, Chapter 11 "Jing Bie" (Regular Collaterals), and also in *Jia Yi Jing* (Classified Classic of Acupuncture and Moxibustion), Volume 2, Part 1, Lower Section.
Huang Di asked Qi Bo: I have heard that humans conform to the Heavenly Dao. Internally, there are Five Zang Organs corresponding to the Five Tones, Five Colors, Five Seasons, Five Flavors, and Five Positions; externally, there are Six Fu Organs corresponding to the Six Lv (Pitch Pipes), which establish Yang. (The principle of heaven and earth's changes is called the Heavenly Dao. Humans are born from heaven, thus humans conform to the Heavenly Dao. The fundamental numbers of the Heavenly Dao are two: five and six. Thus, humans correspond to them: internally, the Five Zang Organs correspond to tones, colors, seasons, flavors, and positions, governing Yin; externally, the Six Fu Organs correspond to the Six Lv, governing Yang. Jian means to establish. [Ping An]: In *Jia Yi Jing*, "Heavenly Dao" is written as "Heaven and Earth". In *Ling Shu*, "Jian Zhu Yang" is written as "Jian Yin Yang"; in *Jia Yi Jing*, it is written as "Zhi Chi Yin Yang".) The twelve meridians correspond to the twelve months, twelve Earthly Branches, twelve Solar Terms, (The twelve meridians refer to the twelve regular meridians of the human body, corresponding to the number twelve found in months, branches, terms, waters, and hours. Twelve Solar Terms refer to the eight solar terms of the four seasons, as well as the specific term for each month.) twelve River Systems, and twelve double-hours. These twelve meridians are how the Five Zang and Six Fu Organs conform to the Heavenly Dao. These twelve meridians are the basis of human life, (The twelve meridians are the channels of the Five Zang and Six Fu Organs, penetrating throughout the body. Listing their eight virtues explains their penetrating nature. At conception, in the first month, essence forms; in the second month, vessels form, preceding the physical shape, hence they are the basis of life.) and the cause of disease formation, (When pathogenic factors invade the Sun Luo (collaterals) and enter the meridians, reaching the Zang and Fu organs, disease is formed; thus, it is said that disease arises from this.) and the basis for treatment, (By circulating Qi and Blood, nourishing Yin and Yang, moistening sinews and bones, and facilitating joint movement, the regulation of the body relies on the meridians.) and the origin of disease onset, (When the meridians undergo dynamic changes, disease arises; thus, disease originates here.) and the starting point of medical study, (To begin learning the way of longevity, one must practice Daoyin (guiding and pulling exercises) and regulate the meridians.) and the destination of skilled practitioners' expertise, (To practice the art of perfect healing to benefit others, one should focus on regulating the meridians.) and what unskilled practitioners overlook, (Foolish people consider the meridians easy to grasp, similar to Chu people undervaluing precious jade.) and what skilled practitioners find difficult to master. (Wise people regard the meridians as profound and hard to understand, like the difficulty in recognizing the He Shi Bi jade. [Ping An]: In *Ling Shu* and *Jia Yi Jing*, "Gong" (skilled practitioner) is written as "Shang" (superior).) May I ask about the separation, convergence, entry, and exit of these meridians? (The branching off of meridians is called Li (separation) and Chu (exit); returning to the original meridian is called He (convergence) and Ru (entry). Elaborating on the principles, please explain the reasons, hence the question "Na He" (how so?).)
Qi Bo bowed twice and replied: Your question is truly insightful. This is what unskilled practitioners pass over, but what skilled practitioners attend to. Let me finish explaining it. (Those with shallow knowledge are called "Cu" (unskilled/coarse); those who seek deeply and reach far are called "Gong" (skilled/craftsman). The Gong dedicates his mind to the Way of the meridians, aiming for complete healing; the Cu focuses on fame and profit, merely using excuses to shift blame. Xi means to stay/attend. Because the benefit is great, please let me finish. [Ping An]: In *Ling Shu* and *Jia Yi Jing*, "Gong" is written as "Shang". In *Jia Yi Jing*, "Xi Zu" is written as "Xi".)
The Regular Meridian of Foot-Taiyang (Bladder) separates and enters the interior. One branch descends five cun below the sacrum, separates into the anus, connects to the Bladder, ascends to connect with the Kidney, runs along the paravertebral muscles, and disperses at the heart level; the straight branch ascends along the paravertebral muscles, emerges at the nape, and reconnects with the Foot-Taiyang meridian. This constitutes one regular meridian branch.
The Regular Meridian of Foot-Shaoyin (Kidney) ascends to the popliteal fossa, separates to join the Foot-Taiyang meridian and converges, ascends to the Kidney, exits at the level of the fourteenth vertebra to connect with the Dai Mai (Girdle Vessel); the straight branch ties to the root of the tongue, re-emerges at the nape, and converges with the Foot-Taiyang meridian. This is called the First Convergence. Some consider all Yin meridian branches as Regular Meridians.
The Regular Meridian of Foot-Shaoyang (Gallbladder) surrounds the thigh, enters the pubic region, and converges with Foot-Jueyin; its branch enters the space between the costal cartilages, runs inside the chest, connects to the Gallbladder, disperses to the Liver, passes through the Heart, ascends alongside the pharynx, emerges at the jawline, disperses on the face, ties to the eye system, and converges with Foot-Shaoyang above the external malleolus.
The Regular Meridian of Foot-Jueyin (Liver) separates above the dorsum of the foot, ascends to the pubic region, and converges with Foot-Shaoyang, proceeding together. This is the Second Convergence.
The Regular Meridian of Foot-Yangming (Stomach) ascends to the thigh, enters the abdominal cavity, connects to the Stomach, disperses to the Spleen, ascends to connect with the Heart, follows the pharynx to emerge at the mouth, ascends to the eyes, returns to tie to the eye system, and converges with Foot-Yangming.
The Branch of Foot-Taiyin (Spleen) ascends to the thigh, converges with Foot-Yangming, proceeds together, connects upwards to the pharynx, penetrates the root of the tongue. This is the Third Convergence.
The Regular Meridian of Hand-Taiyang (Small Intestine) points downward, separates at the shoulder joint, enters the axilla, travels to the Heart, and ties to the Small Intestine. (Di means downward. The Hand-Taiyang regular meridian goes from hand to shoulder, descends to the heart, and ties to the Small Intestine, hence "pointing to the ground." The Small Intestain is the Taiyang meridian. Among the six hand meridians, only this one descends; the others ascend toward the head.)
The Branch of Hand-Shaoyin (Heart) enters the space between the tendons at the Yuan Ye (Abyss Axilla) acupoint, connects to the Heart, ascends to the throat, emerges on the face, and converges at the inner canthus of the eye. This is the Fourth Convergence.
The Regular Meridian of Hand-Shaoyang (Sanjiao/Triple Burner) points upward, separates at the vertex, enters the Que Pen (Clavicular Fossa), descends to the Sanjiao, and disperses in the chest. (Tian means upward. The Hand-Shaoyang regular meridian rises to the vertex, hence "pointing to the sky." Descending to the Sanjiao refers to the Hand-Shaoyang meridian itself, ascending to disperse in the chest.)
The Branch of Hand-Zhongying (Pericardium) descends three cun below the Yuan Ye acupoint, enters the chest, separates to connect to the Sanjiao, ascends along the throat, emerges behind the ear, and converges with Hand-Shaoyang below the Wan Gu (Complete Bone/Wu Gu) acupoint. This is the Fifth Convergence.
The Regular Meridian of Hand-Yangming (Large Intestine) reaches the chest and breast, separates and ascends to the shoulder blade, enters below the vertebral column, descends to the Large Intestine, connects to the Lung, ascends along the throat, emerges at the Que Pen, and converges with Hand-Yangming.
The Branch of Hand-Taiyin (Lung) enters the Yuan Ye acupoint, anterior to Hand-Shaoyin, travels to the Lung, disperses to the Large Intestine, emerges above the Que Pen, follows the throat, and again converges with Yangming. This is the Sixth Convergence.
The paths of the regular and branch meridians of the twelve meridians differ significantly from the twelve main meridians. Students often pay little attention to this, leading to confusion in diagnosis and a lack of detailed understanding.