黄帝问于岐伯曰。凡刺之道。必通十二经络之所终始。络脉之所别处。五输之所留。六腑之所
与合。四时之所出入。五脏之所溜处。阔数之度。浅深之状。高下所至。愿闻其解。
按、经脉之终始。手之三阳。从手走头。足之三阳。从头走足。足之三阴。从足走腹。手之三阴。
从腹走手。始于肺而终于肝。常荣无已。终而复始。此血气循行之终始也。本篇论五脏六腑之脉。
皆出于指井。溜于荥。注于输。行于经。入于合。从四肢而通于脏腑。此经脉之终始也。络脉之
所别处者。脏腑之经别大络。与经脉缪处。通血脉于孙络。渗出于皮肤者也。五脏之所留。六腑之
所与合。谓五脏之五输。六腑之六输也。四时之所出入。
血气随四时之气。而生长收藏也。五脏之所溜处。谓五脏之血气。溜于脉中。变见于气口。五脏之
气血。溜于脉外。从五里而变见于尺肤。此五脏之血气。溜于皮肤经脉之外内者也。阔数。宽窄也。
夫经脉有三百六十五穴会。络脉有三百六十五穴会。孙络亦有三百六十五穴会。经脉宽大。孙络
窄小。故有阔数之度也。浅深者。络浅而经深也。高下所至者。血气之上下循行也。
岐伯曰。请言其次也。肺出于少商。少商者。手大指端内侧也。为井水。溜于鱼际。鱼际者。
手鱼也。为荥。注于太渊。太渊鱼后一寸。陷者中也。为输。行于经渠。经渠寸口中也。动而不居
为经。入于尺泽。尺泽肘中之动脉也。为合。手太阴经也。
次、序也。井者木上有水。乃淡渗皮肤之血。从井木而溜于脉中。注于输。行于经。动而不居。
行至于肘膝而与经脉中之血气相合者也。肺、心、肝、脾、肾。内之五脏也。胆、胃、大肠、小肠、
三焦、膀胱。内之六腑也。手、足、太阴、少阴、太阳、少阳。外之经气也。肺出于少商者。谓
脏腑之血气。从大络而注于孙络皮肤之间。肺脏所出之血气。从少商而合于手太阴之经也。少商在
手大指内侧。去爪甲如韭叶许为井木。鱼际在大指下。高起之白肉际为荥火。有如鱼腹。因以名之。
太渊在鱼后陷中为输土。经渠寸口中动脉为经金。尺泽在肘中为合水。
心出于中冲。中冲手中指之端也。为井木。溜于劳宫。劳宫。掌中中指本节之内间也。为荥。
注于大陵。大陵掌后高骨之间。方下者也。为输。行于间使。间使之道两筋之间。三寸之中也。有
过则至。无过则止为经。入于曲泽。曲泽肘内廉下陷者之中也。屈而得之为合。手少阴也。
手少阴。心脉也。中冲。包络之经也。心主血而包络主脉。君相之相合也。心出于中冲者。心脏所
出之血气。渗于皮肤之间。从中冲之井。而行于手厥阴之经也。间使者。君相间行之使道。如心脏
之血气。有过于包络之中则至。无过于包络之脉中则止。谓止于经处。而不行过于肘中。与包络
之血脉相合。乃自入于手少阴之经也。故始曰心。末复曰手少阴也。然其中皆手厥阴心主包络之五
输。盖血者心神之化。心与胞络。血脉相通。心脏所出之血气。间行于手少阴之经。手厥阴之经也。
肝出于大敦。大敦者。足大趾之端。及三毛之中也。为井木。溜于行间。行间足大趾间也。为
荥。注于太冲。太冲行间上二寸。陷者之中也。为输。行于中封。中封内踝之前一寸半。陷者之中。
使逆则宛。使和则通。摇足而得之为经。入于曲泉。曲泉。辅骨之下。大筋之上也。屈膝而得之为
合。足厥阴也。（踝胡瓦切后同）
宛、郁也。所行为经者。如经行之道路。所以通往来之行使。故所行之血气厥逆。则郁滞其间
而不行。如往来之血气相和。则通行于经脉中矣。玉师曰。此二句。证明脉内之气血。从井而行于合。
脾出于隐白。隐白者。足大趾之端内侧也。为井木。溜于大都。大都本节之后下。陷者之中也。
为荥。注于太白。太白腕骨之下也。为输。行于商丘。商丘内踝之下。陷者之中也。为经。入于
阴之陵泉。阴之陵泉。辅骨之下。陷者之中也。伸而得之为合。足太阴也。
夫天气在上。水泉在下。地居于中。脾为阴中之至阴。而主坤土。不曰阴陵泉。而曰阴之陵泉。
谓地下之泉水也。
肾出于涌泉。涌泉者。足心也。为井木。溜于然谷。然谷。然骨之下者也。为荥。注于太溪。太
溪内踝之后。跟之骨上。陷者中也。为输。行于复溜。复溜上内踝二寸。动而不休为经。入于阴
谷。阴谷辅骨之后。大筋之下。小筋之上也。按之应手。屈膝而得之为合。足少阴经也。
地下之泉水。天一之所生也。故少阴之始出。名曰涌泉。复溜者。复溜于地中。故合穴曰阴谷。
愚错综释穴名者。以明人合天地阴阳五运六气之道。如经穴之部位分寸。须详考铜人图像。即顺文
添注。无补于事。反为赘瘤。至于刺之留呼。灸之壮数。更不可执一者也。
膀胱出于至阴。至阴者。足小趾之端也。为井金。溜于通谷。通谷本节之前外侧也。为荥。注
于束骨。束骨本节之后陷者中也。为输。过于京骨。京骨足外侧大骨之下为原。行于昆仑。昆仑
在外踝之后。跟骨之上为经。入于委中。委中 中央为合。委而取之。足太阳也。
太阳之上。寒水主之。故所出为至阴。至阴者。盛水也。肺者。天也。水中之生阳。上合于天。
水随气而营运于肤表。是以首论肺与膀胱。应司天在泉之气。营运之无息也。通谷。通于肾之然谷。
昆仑。水之发源。星宿海也。
胆出于窍阴。窍阴者。足小趾次趾之端也。为井金。溜于侠溪。侠溪足小趾次趾之间也。为荥。
注于临泣。临泣上行一寸半。陷者中也。为输。过于丘墟。丘墟外踝之前下。陷者中也。为原。行
于阳辅。阳辅外踝之上。辅骨之前。及绝骨之端也。为经。入于阳之陵泉。阳之陵泉。在膝外陷者中
也。为合。伸而得之。是少阳也。
五脏合五行。六腑应六气。六气之中有二火。故多火之原。而原附于经也。五脏之输出于井木
者。五脏合地之五行。以应生长化收藏之气。故从木火土金水而顺行。六腑之输出于井金者。六腑应天之六气。
六气生于阴而初于地。故从秋冬而春夏。此阴阳逆顺之气也。按、本经八十一篇。凡论阴阳血气。
上下表里。左右前后。皆逆顺而行。若顺则反逆矣。秦越人曰。阴井乙木。阳井庚金。阳井庚者。乙
之刚也。阴井乙。乙者。庚之柔也。
乙为木。故言阴井木也。庚为金。故言阳井金也。余皆仿此。
胃出于厉兑。厉兑者。足大趾内次趾之端也。为井金。溜于内庭。内庭次趾外间也。为荥。注
于陷谷。陷谷者。上中趾内间。上行二寸。陷者中也。为输。过于冲阳。冲阳足 上五寸。陷者中
也。为原。摇足而得之。行于解溪。解溪上冲阳一寸半。陷者中也。为经。入于下陵。下陵膝下三
寸。 骨外三里也。为合。复下三里三寸为巨虚上廉。复下上廉三寸为巨虚下廉也。大肠属上。
小肠属下。足阳明胃脉也。大肠小肠。皆属于胃。是足阳明也。
阴阳离合论曰。未出地者。命曰阴中之阴。已出地者。命曰阴中之阳。太阳根起于至阴。名曰
阴中之阳。阳明根起于厉兑。名曰阴中之阳。少阳根起于窍阴。名曰阴中之少阳。是三阳之气。皆
生于阴而出于地。自下而升。从足而上。无分手与足也。以手足之六经。合三阳之气。而后有手足
之分焉。然论手足之六经。非三阳之气也。故曰六腑皆出足之三阳。上合于手者也。黄载华曰。大
肠小肠。受盛胃腑水谷之余。济泌别汁。而生津液。故皆属于胃。是以大肠受胃腑之经气。而属于
巨虚上廉。小肠属巨虚下廉。三焦者。上合手少阳。出于关冲。关冲者。手小指次指之端也。为井金。
溜于液门。液门小指次指之间也。为荥。注于中渚。中渚本节之后陷者中也。为输。过于阳池。阳
池在腕上陷者之中也。为原。行于支沟。支沟上腕三寸两
骨之间。陷者中也为经。入于天井。天井在肘外大骨之上。陷者中也为合。屈肘乃得之。三焦下输。
在于足大趾之前。少阳之后。出于 中外廉。名曰委阳。是太阳络也。手少阳经也。三焦者。足少
阳太阴之所将。太阳之别也。上踝五寸。别入贯 肠。出于委阳。并太阳之正。入络膀胱。约下焦。
实则闭癃。虚则遗溺。遗溺则补之。闭癃则泻之。
黄载华曰。三焦为决渎之府。故下输出于太阳之络。入络膀胱。约下焦。气闭则癃。气虚则
遗溺。三焦之主气也。三焦之气。出于肾。游行于上中下。而各归其部。出于手少阳之经。故曰
三焦者。上合手少阳。夫直行者为经。斜络者为络。此太阳之别络。间于足少阳太阴之间。故曰
少阳太阴之所将。太阳之别也。马玄台曰。 肠即足腹。
手太阳小肠者。上合手太阳。出于少泽。少泽、小指之端也。为井金。溜于前谷。前谷在手
外廉。本节前陷者中也为荥。注于后溪者。在手外侧本节之后也为输。过于腕骨。腕骨在手外侧
腕骨之前为原。行于阳谷。阳谷在锐骨之下陷者中也为经。入于小海。小海在肘内大骨之外。去
端半寸。陷者中也。伸臂而得之为合。手太阳经也。
黄载华曰。大肠小肠。皆属于胃。出于阳明之巨虚上下廉。故曰手太阳小肠者。上合手太阳。
大肠上合手阳明。出于商阳。商阳大指次指之端也为井金。溜于本节之前二间为荥。注于本
节之后三间为输。过于合谷。合谷在大指歧骨之间为原。行于阳溪。阳溪在两筋间。陷者中也为
经。入于曲池。在肘外辅骨陷者中。屈臂而得之为合。手阳明也。是谓五脏六腑之输。五五二十
五输。六六三十六输也。六腑皆出足之三阳。
上合于手者也。
张开之曰。大肠小肠。皆属于胃。三焦出于足太阳之络。而上合于手少阳之经。故六腑皆低
于足之三阳。上合于手者也。夫身半以上为天。身半以下为地。六腑出于足之三阳者。本于足而
出于地也。
缺盆之中任脉也。名曰天突。一次任脉侧之动脉。足阳明也。名曰人迎。二次脉手阳明也。
名曰扶突。三次脉手太阳也。名曰天窗。四次脉足少阳也。名曰天容。五次脉手少阳也。名曰天
牖。六次脉足太阳也。名曰天柱。七次脉颈中央之脉。督脉也。名曰风府。腋内动脉。手太阴也。
名曰天府。腋下三寸。手心主也。名曰天池。手足十二经脉。合于三阴三阳。三阴三阳。天之六气
也。营运于地之外。脏腑雌雄相合。地之五行也。内居于天之中。本篇论三阴三阳之经气。从四
方而内荣于脏腑。应天气之贯乎地中。此复论三阳之脉。循序而上于颈项。应阳气之出于地外。
任督二脉。并出于肾。主通先天之阴阳。手太阴心主。并出于中焦。主行后天之气血。阴阳血气。
又从下而上。中而外也。玉师曰。经脉应地之经水。上通于天。故有天突、天窗、天容、天牖、天
柱、天府、天池、及风府之名。
刺上关者。 不能欠。刺下关者。欠不能 。刺犊鼻者。屈不能伸。刺两关者。伸不能屈。
（音区）
、大张口貌。欠、撮口出气也。上关即客主人穴。系足少阳经。刺上关者。必开口有空。
故不能欠。下关足阳明经穴。必合口乃得之。故刺下关者。欠不能 。犊鼻系足阳明胃经穴。
必屈足以取之。故屈不能伸。两关系手厥阴经之内关。必伸手以取之。故伸不能屈。夫口者。元气
出入之门户。手足者。阴阳之上下也。 欠者。应
开阖之变。屈伸者。应往来之不穷。孔子曰。屈伸相感。而利生焉。
足阳明挟喉之动脉也。其输在膺中。手阳明次在其输外。不至曲颊一寸。手太阳当曲颊。足
少阳在耳下曲颊之后。手少阳出耳后。上加完骨之上。足太阳挟项。大筋之中发际阴。
前节论三阳之经气。从下而上。此复论从上而下。所谓阳气者。上行极而下也。动输篇曰。
足之阳明。胃气上注于肺。其悍气上冲头者。循咽。上走空窍。循眼系。入络脑。出 。下客主
人。循牙车。合阳明。并下人迎。此阳明之气。从下而上。至于脑。复从上而下。合阳明之经。
从人迎而下于膺胸之输。而三阳之气。亦复循次而在其输外。此阳气之上下。以应天气之升降也。
尺动脉在五里。五输之禁也。
此论脏腑之阴阳血气。循手太阴阳明之经。从内而外。外而内。往来逆顺之不息也。尺动脉。
手太阴之两脉口。五里。手阳明之经穴。在肘上三寸。五输。五脏之井荥输经合也。夫五脏之血气。
行于脉中者。变见于手太阴之两脉口。五脏之气血。从经别而行于脉外者。循手阳明。变见于尺
肤。手太阴脉中之血气。从指腕而行于肘臂。手阳明脉外之气血。从臂肘而行于尺肤。往来逆顺
于皮肤经脉之外内。盖手太阴主周身之气而朝百脉。手阳明乃其腑也。腑为阳。故行气血于脉外。
脏为阴。主行血气于脉中。充于周身皮肤经脉之血气。往来逆顺之不息者。从手太阴阳明始也。
是以迎之五里。中道而止。若五往而取之。则五输之血气皆绝。故曰尺动脉在五里。五输之禁也。
黄帝向岐伯问道：大凡针刺的道理，必须通晓十二经脉的起止点、络脉的别出之处、五输穴的气血留止处、六腑与五脏相合的关系、四时气血出入的变化、以及五脏气血流注的部位。还要了解经脉宽窄的差异、深浅的状态、上下循行的范围。希望听听您的解说。
按语：经脉的起止，手三阳经从手走向头，足三阳经从头走向足，足三阴经从足走向腹，手三阴经从腹走向手。始于肺经而终于肝经，循环往复，无穷无尽。这是血气运行的终始规律。本篇论述五脏六腑的经脉，都出于井穴，流经荥穴，灌注于输穴，行于经穴，入于合穴，从四肢通达脏腑。这是经脉的终始规律。所谓络脉的别出之处，是指脏腑的经别和大络，它们与经脉交错分布，沟通血脉于孙络，渗透出于皮肤。所谓五脏的留止处、六腑的相合处，是指五脏的五输穴和六腑的六输穴。所谓四时的出入，是指血气随着四季之气而生长收藏。所谓五脏的溜处，是指五脏的血气，在脉中流动，变化显现于寸口；在脉外流动，经过五里穴变化显现于尺肤。这是五脏血气在皮肤经脉内外流动的情况。“阔数”指宽窄。经脉有三百六十五个穴会，络脉也有三百六十五个穴会，孙络也有三百六十五个穴会。经脉宽大，孙络窄小，所以有宽窄的区别。深浅是指络脉浅而经脉深。高下所至是指血气的上下循行。
岐伯说：请让我按次序来说。肺经出于少商穴。少商穴，位于手大拇指内侧端。属井水穴。流经鱼际穴。鱼际穴，即手掌大鱼际部位。属荥穴。灌注于太渊穴。太渊穴在鱼际后一寸凹陷处。属输穴。行于经渠穴。经渠穴在寸口位置。搏动不停为经穴。入于尺泽穴。尺泽穴在肘窝中的动脉处。属合穴。这是手太阴肺经。
次，指次序。井穴象征木上有水，是淡渗于皮肤的血液，从井穴（木）流入脉中，灌注于输穴，行于经穴，搏动不停，运行到肘膝处与经脉中的血气相合。肺、心、肝、脾、肾，是内部的五脏。胆、胃、大肠、小肠、三焦、膀胱，是内部的六腑。手、足、太阴、少阴、太阳、少阳，是外部的经气。肺经出于少商穴，是说脏腑的血气，从大络注入孙络皮肤之间，肺脏所出的血气，从少商穴汇合到手太阴经。少商穴在手大拇指内侧，距离指甲如韭菜叶宽的地方，属井木穴。鱼际穴在大拇指下方，高起的白肉边缘，像鱼腹一样，因此得名，属荥火穴。太渊穴在鱼际后的凹陷中，属输土穴。经渠穴在寸口的动脉处，属经金穴。尺泽穴在肘中，属合水穴。
心包经出于中冲穴。中冲穴位于手中指末端。属井木穴。流经劳宫穴。劳宫穴，在掌心，中指根部内侧间隙处。属荥穴。灌注于大陵穴。大陵穴在掌后高骨之间，方正下方的凹陷处。属输穴。行于间使穴。间使穴在两筋之间，距腕横纹三寸处。如果有病邪则气血到达，无病邪则停止，此为经穴。入于曲泽穴。曲泽穴在肘内侧廉下的凹陷处，屈肘可得，属合穴。这是手厥阴心包经。
手少阴心经，是心的经脉。中冲穴是心包络的经脉。心主血，心包络主脉，这是君火与相火的相合。心包经出于中冲穴，是说心脏所出的血气，渗透于皮肤之间，从中冲井穴而行于手厥阴经。间使穴，是君火与相火相互通行的道路。如果心脏的血气超过心包络之中，则气血到达；如果没有超过心包络的脉中，则停止。谓停止在经穴处，而不运行超过肘中，与心包络的血脉相合，这才自行进入手少阴心经。所以开头说“心”，结尾又说“手少阴”。然而其中包含的都是手厥阴心包络的五输穴。因为血是由心神化生的，心与胞络血脉相通。心脏所出的血气，间行于手少阴经和手厥阴经。
肝经出于大敦穴。大敦穴，位于足大趾末端及丛毛之中。属井木穴。流经行间穴。行间穴在足大趾趾缝间。属荥穴。灌注于太冲穴。太冲穴在行间穴上二寸凹陷处。属输穴。行于中封穴。中封穴在内踝前一寸半凹陷处。如果气机逆乱则郁滞不通，如果气机调和则通畅，摇动脚部可取到，此为经穴。入于曲泉穴。曲泉穴在辅骨之下，大筋之上。屈膝可得，属合穴。这是足厥阴肝经。（“踝”音胡瓦切，以下同）
宛，意为郁滞。所谓“所行为经”，如同道路，用于通行往来。所以运行的血气如果厥逆，就会郁滞其间而不行；如果往来的血气调和，就能在经脉中通行。玉师说：这两句话证明了脉内的气血，从井穴行于合穴。
脾经出于隐白穴。隐白穴，位于足大趾内侧端。属井木穴。流经大都穴。大都穴在足大趾本节之后下方凹陷处。属荥穴。灌注于太白穴。太白穴在足内踝前腕骨之下。属输穴。行于商丘穴。商丘穴在内踝之下凹陷处。属经穴。入于阴陵泉穴。阴陵泉穴在辅骨之下凹陷处。伸腿可得，属合穴。这是足太阴脾经。
天气在上，水泉在下，地居于中间。脾为阴中之至阴，主坤土。不叫阴陵泉，而叫阴之陵泉，意思是地下涌出的泉水。
肾经出于涌泉穴。涌泉穴，位于足心。属井木穴。流经然谷穴。然谷穴在然骨之下。属荥穴。灌注于太溪穴。太溪穴在内踝之后，跟骨上方凹陷处。属输穴。行于复溜穴。复溜穴在内踝上二寸，搏动不停为经穴。入于阴谷穴。阴谷穴在辅骨之后，大筋之下，小筋之上。按压有应手感，屈膝可得，属合穴。这是足少阴肾经。
地下涌出的泉水，是天一所生的水。所以少阴经初出名为涌泉。复溜，意为复归于地中流动，所以合穴叫阴谷。我错综解释穴位名称，是为了阐明人符合天地阴阳五运六气的道理。至于经穴的部位分寸，必须详细考证铜人图，如果在文中随意添加注释，对理解医理没有补益，反而成为累赘。至于针刺的留针时间、艾灸的壮数，更不可拘泥执一。
膀胱经出于至阴穴。至阴穴，位于足小趾末端。属井金穴。流经通谷穴。通谷穴在本节之前外侧。属荥穴。灌注于束骨穴。束骨穴在本节之后凹陷处。属输穴。经过京骨穴。京骨穴在足外侧大骨之下，为原穴。行于昆仑穴。昆仑穴在外踝之后，跟骨之上，为经穴。入于委中穴。委中穴在腘窝中央，为合穴。屈膝取之，这是足太阳膀胱经。
太阳之上，寒水主事。所以初出穴叫至阴。至阴，意为盛水。肺属天，是水中所生的阳气，上合于天。水随气而在体表营运。所以首先论述肺与膀胱，对应司天在泉之气，营运不息。通谷穴，通于肾经的然谷穴。昆仑穴，是水的发源地，如星宿海。
胆经出于窍阴穴。窍阴穴，位于足小趾次趾（第四趾）末端。属井金穴。流经侠溪穴。侠溪穴在足小趾次趾之间。属荥穴。灌注于临泣穴。临泣穴上行一寸半凹陷处。属输穴。经过丘墟穴。丘墟穴在外踝之前下方凹陷处。属原穴。行于阳辅穴。阳辅穴在外踝之上，辅骨之前，绝骨之端。属经穴。入于阳陵泉穴。阳陵泉穴在膝外侧凹陷处。属合穴。伸腿可得。这是足少阳胆经。
五脏合五行，六腑应六气。六气中有二火，所以多火的原穴附属于经穴。五脏的初出穴属井木，是因为五脏合地之五行，以应生长化收藏之气，所以从木、火、土、金、水顺行。六腑的初出穴属井金，是因为六腑应天之六气，六气生于阴而始于地，所以从秋冬到春夏。这是阴阳逆顺之气。按：本经八十一篇，凡是论述阴阳血气、上下表里、左右前后，都是逆顺而行。如果顺行就反成逆行了。秦越人说：阴井乙木，阳井庚金。阳井庚，是乙的刚；阴井乙，是庚的柔。乙为木，所以说阴井木。庚为金，所以说阳井金。其余仿此。
胃经出于厉兑穴。厉兑穴，位于足大趾内次趾（第二趾）末端。属井金穴。流经内庭穴。内庭穴在次趾外侧间隙。属荥穴。灌注于陷谷穴。陷谷穴，在上中趾内侧间隙，上行二寸凹陷处。属输穴。经过冲阳穴。冲阳穴在足背上五寸凹陷处。属原穴。摇足可得。行于解溪穴。解溪穴在冲阳上一寸半凹陷处。属经穴。入于下陵穴。下陵穴在膝下三寸，胫骨外侧三里处。属合穴。再往下三里三寸为巨虚上廉，再往下上廉三寸为巨虚下廉。大肠属上，小肠属下。这是足阳明胃脉。大肠和小肠，都隶属于胃。这就是足阳明经。
《阴阳离合论》说：未出地面的，叫做阴中之阴；已出地面的，叫做阴中之阳。太阳经根起于至阴，名叫阴中之阳。阳明经根起于厉兑，名叫阴中之阳。少阳经根起于窍阴，名叫阴中之少阳。这三阳之气，都生于阴而出于地面，自下而上，从足向上，不分手与足。将手足的六经合为三阳之气，然后才有手足之分。然而论述手足的六经，不仅仅是三阳之气。所以说六腑都出于足之三阳，上合于手经。黄载华说：大肠和小肠，受纳胃腑水谷的余沥，过滤分别汁液，而生津液，所以都隶属于胃。因此大肠接受胃腑的经气，而隶属于巨虚上廉；小肠隶属于巨虚下廉。三焦，上合手少阳经，出于关冲穴。关冲穴，位于手小指次指（无名指）末端。属井金穴。流经液门穴。液门穴在小指次指之间。属荥穴。灌注于中渚穴。中渚穴在本节之后凹陷处。属输穴。经过阳池穴。阳池穴在腕上凹陷处。属原穴。行于支沟穴。支沟穴在腕上三寸两骨之间凹陷处。属经穴。入于天井穴。天井穴在肘外大骨之上凹陷处。属合穴。屈肘可得。三焦的下输穴，位于足大趾之前，少阳经之后，出于腓骨中外侧廉，名叫委阳。这是太阳经的络脉，也是手少阳经。三焦，由足少阳和足太阴统领，是太阳经的别络。上行踝上五寸，别入贯穿膕肠，出于委阳，并入太阳经的正脉，入络膀胱，约束下焦。实证则小便闭塞，虚证则遗尿。遗尿则补之，小便闭塞则泻之。
黄载华说：三焦是决渎之府，所以下输出于太阳经的络脉，入络膀胱，约束下焦。气闭则癃闭，气虚则遗溺。这是三焦主气的功能。三焦之气，出于肾，游行于上中下，各归其部，出于手少阳经。所以说三焦上合手少阳。直行为经，斜络为络。这是太阳经的别络，介于足少阳和足太阴之间，所以说“少阳太阴之所将，太阳之别”。马玄台说：“膕肠”即足腘部。
手太阳小肠经，上合手太阳经，出于少泽穴。少泽穴，位于小指末端。属井金穴。流经前谷穴。前谷穴在手外侧，本节前凹陷处。属荥穴。灌注于后溪穴。后溪穴在手外侧，本节之后。属输穴。经过腕骨穴。腕骨穴在手外侧，腕骨之前。属原穴。行于阳谷穴。阳谷穴在锐骨之下凹陷处。属经穴。入于小海穴。小海穴在肘内大骨之外，去端半寸凹陷处。伸臂可得，属合穴。这是手太阳小肠经。
黄载华说：大肠和小肠都隶属于胃，出于阳明经的巨虚上下廉。所以说手太阳小肠经上合手太阳经。
大肠经上合手阳明经，出于商阳穴。商阳穴，位于大指次指（食指）末端。属井金穴。流经本节之前的二间穴。属荥穴。灌注于本节之后的三间穴。属输穴。经过合谷穴。合谷穴在大指歧骨之间。属原穴。行于阳溪穴。阳溪穴在两筋间凹陷处。属经穴。入于曲池穴。曲池穴在肘外辅骨凹陷处。屈臂可得，属合穴。这是手阳明大肠经。这叫做五脏六腑的输穴，五脏每脏五个输穴共二十五个，六腑每腑六个输穴共三十六个。六腑都出于足之三阳，上合于手经。
张开之说：大肠和小肠都隶属于胃，三焦出于足太阳经的络脉，而上合于手少阳经。所以六腑都低于足之三阳，上合于手经。身半以上为天，身半以下为地。六腑出于足之三阳，是本于足而出于地。
缺盆中间是任脉，名叫天突。第一次在任脉侧的动脉，是足阳明经，名叫人迎。第二次脉是手阳明经，名叫扶突。第三次脉是手太阳经，名叫天窗。第四次脉是足少阳经，名叫天容。第五次脉是手少阳经，名叫天牖。第六次脉是足太阳经，名叫天柱。第七次脉是颈中央的脉，是督脉，名叫风府。腋内动脉，是手太阴经，名叫天府。腋下三寸，是手心主经，名叫天池。手足十二经脉，合于三阴三阳。三阴三阳，是天之六气，营运于地之外。脏腑雌雄相合，是地之五行，内居于天之中。本篇论述三阴三阳的经气，从四方内荣于脏腑，应天气贯通于地中。这里又论述三阳之脉，循序而上于颈项，应阳气出于地外。任脉和督脉，并出于肾，主通先天之阴阳。手太阴和心主经，并出于中焦，主行后天之气血。阴阳血气，又从下而上，从中而外。玉师说：经脉应地之经水，上通于天，所以有天突、天窗、天容、天牖、天柱、天府、天池及风府的名称。
刺上关穴时，患者不能闭口；刺下关穴时，患者不能张口。刺犊鼻穴时，屈膝不能伸直。刺两关穴（上关和下关）时，不能屈伸。（“欠”音区，意为大张口貌；“欠”也指撮口出气）。上关即客主人穴，属足少阳经。刺上关穴，必须开口有空隙，所以不能闭口。下关属足阳明经穴，必须合口才能取到，所以刺下关穴时，不能张口。犊鼻属足阳明胃经穴，必须屈膝才能取到，所以屈膝不能伸直。两关指手厥阴经的内关穴，必须伸手才能取到，所以伸手不能屈。口是元气出入的门户，手足是阴阳的上下。张口闭口，应开阖的变化；屈伸，应往来的无穷。孔子说：屈伸相感，而利生焉。
足阳明经挟喉的动脉，其输穴在膺中。手阳明经的输穴在其输穴外侧，不到曲颊一寸。手太阳经当曲颊。足少阳经在耳下曲颊之后。手少阳经出耳后，上加完骨之上。足太阳经挟项，在大筋之中发际阴处。
前节论述三阳经气从下而上，这里又论述从上而下。所谓阳气，上行至极则下行。《动输篇》说：足阳明胃气上注于肺，其悍气上冲头部，沿咽部，上走空窍，沿眼系，入络脑，出颧部，下过客主人穴，沿牙车，合于阳明经，并下行人迎。这是阳明之气，从下而上，至于脑，再从上而下，合于阳明经，从人迎而下至膺胸的输穴，而三阳之气，也依次在其输穴外侧。这是阳气的上下，应天气的升降。
尺动脉在五里穴，这是五输穴的禁忌。
这里论述脏腑的阴阳血气，循手太阴和手阳明经，从内而外，外而内，往来逆顺不息。尺动脉，是手太阴经的两脉口。五里，是手阳明经的经穴，在肘上三寸。五输，是五脏的井、荥、输、经、合。五脏的血气，行于脉中的，变化显现于手太阴经的两脉口。五脏的气血，从经别行于脉外的，循手阳明经，变化显现于尺肤。手太阴脉中的血气，从指腕行于肘臂。手阳明脉外的气血，从臂肘行于尺肤。往来逆顺于皮肤经脉的外内。盖手太阴主周身之气而朝百脉，手阳明是其腑。腑为阳，故行气血于脉外；脏为阴，主行血气于脉中。充于周身皮肤经脉的血气，往来逆顺不息，是从手太阴和手阳明开始的。所以迎取五里穴，中途而止。如果五次进针取之，则五输的血气都会断绝。所以说尺动脉在五里，这是五输穴的禁忌。
Huangdi asked Qibo: In general, the principles of acupuncture require a thorough understanding of the starting and ending points of the Twelve Primary Meridians (Twelve Jing-Mai), the sites where collateral vessels (Luo-Mai) branch off, the locations where the Five Shu Points (Wu-Shu) retain Qi and Blood, the combinations between the Six Fu-Organ and Zang-Organ, the entry and exit of Qi and Blood according to the Four Seasons, and the specific sites where Qi and Blood flow within the Five Zang-Organ. One must also understand the degrees of width and narrowness, the states of depth and superficiality, and the extent of their upper and lower circulation. I wish to hear your explanation.
Commentary: The starting and ending of meridians: 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 to the abdomen; the Three Yin Meridians of the Hand travel from the abdomen to the hand. They begin with the Lung Meridian and end with the Liver Meridian, circulating continuously without end, completing a cycle and starting again. This is the beginning and end of Qi and Blood circulation. This chapter discusses the meridians of the Five Zang-Organ and Six Fu-Organ, all originating from the Jing-Well points (Jing-Quan), flowing through the Ying-Spring points (Ying-Quan), pouring into the Shu-Stream points (Shu-Quan), traveling along the Jing-River points (Jing-Quan), and entering the He-Sea points (He-Quan). From the four limbs, they connect to the Zang-Fu organs. This is the beginning and end of the primary meridians. The sites where collateral vessels branch refer to the divergent meridians and large collaterals of the Zang-Fu organs, which intersect with the primary meridians, connecting blood vessels to the sun-collaterals (Sun-Luo) and seeping out into the skin. The retention sites of the Five Zang-Organ and the combination sites of the Six Fu-Organ refer to the Five Shu points of the Five Zang-Organ and the Six Shu points of the Six Fu-Organ. The entry and exit according to the Four Seasons refer to Qi and Blood growing, flourishing, storing, and hiding in accordance with the Qi of the seasons. The flowing sites of the Five Zang-Organ refer to the Qi and Blood of the Five Zang-Organ flowing within the vessels, manifesting at the Cun-Kou pulse site; and flowing outside the vessels, passing through the Wu-Li point and manifesting at the Chi-Fu (skin of the forearm). This describes the flow of Zang-Organ Qi and Blood inside and outside the skin and meridians. "Kuo-Shu" refers to width and narrowness. There are 365 intersection points for primary meridians, 365 for collateral vessels, and 365 for sun-collaterals. Primary meridians are wide, while sun-collaterals are narrow, hence the distinction in width and narrowness. Depth and superficiality refer to collaterals being superficial and meridians being deep. The extent of height and lowliness refers to the upward and downward circulation of Qi and Blood.
Qibo replied: Let me explain in order. The Lung Meridian originates at Shaoshang (LU-1). Shaoshang is located at the medial tip of the thumb. It is a Jing-Wood point. It flows to Yuji (LU-10). Yuji is the thenar eminence. It is an Ying-Spring point. It pours into Taiyuan (LU-9). Taiyuan is one cun posterior to Yuji, in the depression. It is a Shu-Stream point. It travels to Jingquan (LU-8). Jingquan is at the Cun-Kou position. Its pulsation without staying still characterizes the Jing-River point. It enters Chize (LU-5). Chize is the arterial pulse in the center of the elbow. It is a He-Sea point. This is the Hand-Taiyin Lung Meridian.
"Ci" means sequence. The Jing-Well point symbolizes water above wood; it is the blood that lightly permeates the skin. From the Jing-Well (Wood), it flows into the vessel, pours into the Shu-Stream, travels along the Jing-River, pulsating without staying still, reaching the elbow and knee to merge with the Qi and Blood in the primary meridian. The Lung, Heart, Liver, Spleen, and Kidney are the internal Five Zang-Organ. The Gallbladder, Stomach, Large Intestine, Small Intestine, San-Jiao, and Bladder are the internal Six Fu-Organ. The Hand, Foot, Taiyin, Shaoyin, Taiyang, and Shaoyang are the external meridian Qi. The Lung Meridian originating at Shaoshang means that the Qi and Blood of the Zang-Fu organs, from the large collaterals, pour into the sun-collaterals and skin. The Qi and Blood issued by the Lung organ, from Shaoshang, merges into the Hand-Taiyin Meridian. Shaoshang is on the medial side of the thumb, about the width of a leek leaf from the nail, belonging to Jing-Wood. Yuji is below the thumb, at the edge of the raised white flesh, resembling a fish belly, hence its name, belonging to Ying-Fire. Taiyuan is in the depression behind Yuji, belonging to Shu-Earth. Jingquan is the arterial pulse at Cun-Kou, belonging to Jing-Metal. Chize is in the elbow, belonging to He-Water.
The Pericardium Meridian originates at Zhongchong (PC-9). Zhongchong is at the tip of the middle finger. It is a Jing-Wood point. It flows to Laogong (PC-8). Laogong is in the palm, in the space medial to the proximal phalanx of the middle finger. It is an Ying-Spring point. It pours into Daling (PC-7). Daling is between the high bones behind the palm, in the square depression below. It is a Shu-Stream point. It travels to Jianshi (PC-5). The path of Jianshi is between the two tendons, three cun from the wrist crease. If there is excess, Qi and Blood arrive; if not, it stops. This characterizes the Jing-River point. It enters Quze (PC-3). Quze is in the depression under the medial border of the elbow, obtained by flexing the arm. It is a He-Sea point. This is the Hand-Shaoyin Pericardium Meridian.
The Hand-Shaoyin Heart Meridian is the pulse of the Heart. Zhongchong belongs to the Pericardium Meridian. The Heart governs Blood, and the Pericardium governs Vessels; this is the combination of Ministerial Fire and Sovereign Fire. The Pericardium Meridian originating at Zhongchong means that the Qi and Blood issued by the Heart organ seep into the skin, from the Jing-Well of Zhongchong, and travel along the Hand-Jueyin Meridian. Jianshi is the pathway for the mutual transmission between Sovereign and Ministerial Fire. If the Qi and Blood of the Heart exceed the interior of the Pericardium, Qi and Blood arrive; if they do not exceed the vessels of the Pericardium, they stop. This means stopping at the Jing-River point and not traveling beyond the elbow to merge with the blood vessels of the Pericardium, but rather entering the Hand-Shaoyin Meridian itself. Hence, it begins with "Heart" and ends with "Hand-Shaoyin". However, these include the Five Shu points of the Hand-Jueyin Pericardium Meridian. Since Blood is transformed by the Spirit of the Heart, and the Heart and Bao-Luo (Pericardium) have connected blood vessels, the Qi and Blood issued by the Heart travel intermittently through the Hand-Shaoyin and Hand-Jueyin meridians.
The Liver Meridian originates at Dadun (LR-1). Dadun is at the tip of the big toe and among the hair tuft. It is a Jing-Wood point. It flows to Xingjian (LR-2). Xingjian is between the big toe and the second toe. It is an Ying-Spring point. It pours into Taichong (LR-3). Taichong is two cun above Xingjian, in the depression. It is a Shu-Stream point. It travels to Zhongfeng (LR-4). Zhongfeng is one and a half cun anterior to the medial malleolus, in the depression. If Qi rebels, it stagnates; if Qi harmonizes, it flows freely. Obtained by shaking the foot, this characterizes the Jing-River point. It enters Ququan (LR-8). Ququan is below the condyle of the tibia, above the large tendon. Obtained by flexing the knee, it is a He-Sea point. This is the Foot-Jueyin Liver Meridian. ("An" is pronounced like 'huwa', same thereafter).
"Wan" means stagnation. "What is traveled is the Jing-River" is like a road, used for passage. Thus, if the traveling Qi and Blood rebel, it stagnates and does not move; if the incoming and outgoing Qi and Blood harmonize, it flows freely in the meridians. Master Yu said: These two sentences prove that Qi and Blood in the vessels travel from the Jing-Well to the He-Sea.
The Spleen Meridian originates at Yinbai (SP-1). Yinbai is at the medial tip of the big toe. It is a Jing-Wood point. It flows to Dabu (SP-2). Dabu is posterior to the proximal phalanx of the big toe, in the depression below. It is an Ying-Spring point. It pours into Taibai (SP-3). Taibai is below the navicular bone. It is a Shu-Stream point. It travels to Shangqiu (SP-5). Shangqiu is below the medial malleolus, in the depression. It is a Jing-River point. It enters Yinlingquan (SP-9). Yinlingquan is below the condyle of the tibia, in the depression. Obtained by extending the leg, it is a He-Sea point. This is the Foot-Taiyin Spleen Meridian.
Heavenly Qi is above, spring water is below, and Earth is in the middle. The Spleen is the Extreme Yin within Yin, governing Kun Earth. It is not called Yinlingquan, but Yin-Zhi-Lingquan, meaning the spring water underground.
The Kidney Meridian originates at Yongquan (KI-1). Yongquan is in the sole of the foot. It is a Jing-Wood point. It flows to Ran Gu (KI-2). Ran Gu is below the tuberosity of the calcaneus. It is an Ying-Spring point. It pours into Taixi (KI-3). Taixi is posterior to the medial malleolus, above the heel bone, in the depression. It is a Shu-Stream point. It travels to Fuliu (KI-7). Fuliu is two cun above the medial malleolus, pulsating without rest, characterizing the Jing-River point. It enters Yingu (KI-10). Yingu is posterior to the condyle of the tibia, below the large tendon and above the small tendon. Pressing yields a response; obtained by flexing the knee, it is a He-Sea point. This is the Foot-Shaoyin Kidney Meridian.
Spring water from underground is generated by Tian-Yi (One Heaven). Thus, the initial emergence of the Shaoyin Meridian is named Yongquan. Fuliu means returning to flow in the earth, so the He-Sea point is called Yingu. I interpret the names of acupoints comprehensively to clarify how humans align with the Dao of Heaven, Earth, Yin-Yang, and the Five Movements and Six Qi. Regarding the location and measurement of acupoints, one must carefully consult the Bronze Man images. Adding notes arbitrarily to the text does not aid understanding but becomes a burden. As for the duration of needle retention and the number of moxa cones, one must not be rigid.
The Bladder Meridian originates at Zhiyin (BL-67). Zhiyin is at the tip of the little toe. It is a Jing-Metal point. It flows to Tonggu (BL-65). Tonggu is anterolateral to the proximal phalanx. It is an Ying-Spring point. It pours into Shugu (BL-65). Shugu is in the depression posterior to the proximal phalanx. It is a Shu-Stream point. It passes Jinggu (BL-64). Jinggu is below the large bone on the lateral side of the foot, serving as the Yuan-Source point. It travels to Kunlun (BL-60). Kunlun is posterior to the lateral malleolus, above the calcaneus, characterizing the Jing-River point. It enters Weizhong (BL-40). Weizhong is in the center of the popliteal fossa, serving as the He-Sea point. Obtained by flexing the knee, this is the Foot-Taiyang Bladder Meridian.
Above Taiyang, Cold Water dominates. Thus, the initial point is called Zhiyin (Extreme Yin), meaning abundant water. The Lung corresponds to Heaven; it is the Yang born from Water, merging upwards with Heaven. Water circulates on the body surface following Qi. Therefore, the Lung and Bladder are discussed first, corresponding to the Si-Tian and Zai-Quan Qi, circulating without cessation. Tonggu connects to Ran Gu of the Kidney Meridian. Kunlun is the source of water, like the Xingxi Sea.
The Gallbladder Meridian originates at Qiaoyin (GB-44). Qiaoyin is at the tip of the fourth toe. It is a Jing-Metal point. It flows to Xiaxi (GB-43). Xiaxi is between the fourth and fifth toes. It is an Ying-Spring point. It pours into Linqi (GB-41). Linqi is one and a half cun superior, in the depression. It is a Shu-Stream point. It passes Qiuxu (GB-40). Qiuxu is inferior and anterior to the lateral malleolus, in the depression. It is the Yuan-Source point. It travels to Yangfu (GB-38). Yangfu is above the lateral malleolus, anterior to the fibula, at the end of the Juegu. It is the Jing-River point. It enters Yanglingquan (GB-34). Yanglingquan is in the depression lateral to the knee. It is the He-Sea point. Obtained by extending the leg, this is the Foot-Shaoyang Gallbladder Meridian.
The Five Zang-Organ correspond to the Five Elements, and the Six Fu-Organ correspond to the Six Qi. Among the Six Qi, there are two Fires, hence the Yuan-Source points associated with Fire are attached to the Jing-River points. The initial points of the Five Zang-Organ are Jing-Wood because the Five Zang-Organ correspond to the Earth's Five Elements, responding to the Qi of growth, flourishing, transformation, gathering, and storage. Thus, they proceed in the order of Wood, Fire, Earth, Metal, Water. The initial points of the Six Fu-Organ are Jing-Metal because the Six Fu-Organ correspond to the Heaven's Six Qi. The Six Qi are born from Yin and begin from the Earth, thus proceeding from Autumn/Winter to Spring/Summer. This is the Qi of Yin-Yang reversal and compliance. Note: In the eighty-one chapters of this classic, discussions on Yin-Yang, Qi and Blood, up/down, exterior/interior, left/right, front/back, all follow reversal and compliance. If compliant, it becomes reversed. Qin Yue-ren said: Yin Jing is Yi-Wood, Yang Jing is Geng-Metal. Yang Jing Geng is the剛 (strong) aspect of Yi; Yin Jing Yi is the Rou (soft) aspect of Geng. Yi is Wood, hence Yin Jing Wood. Geng is Metal, hence Yang Jing Metal. The rest follow this pattern.
The Stomach Meridian originates at Lidui (ST-45). Lidui is at the tip of the second toe. It is a Jing-Metal point. It flows to Neiting (ST-44). Neiting is in the lateral space of the second toe. It is an Ying-Spring point. It pours into Xangu (ST-43). Xangu is in the medial space between the second and third toes, two cun superior, in the depression. It is a Shu-Stream point. It passes Chongyang (ST-42). Chongyang is five cun above the dorsum of the foot, in the depression. It is the Yuan-Source point. Obtained by shaking the foot. It travels to Jiexi (ST-41). Jiexi is one and a half cun above Chongyang, in the depression. It is the Jing-River point. It enters Xiàlíng (ST-36). Xiàlíng is three cun below the knee, on the lateral side of the tibia, known as Zusanli. It is the He-Sea point. Another three cun below is Juxu Shanglian, and another three cun below that is Juxu Xialian. The Large Intestine is superior, the Small Intestine is inferior. This is the Foot-Yangming Stomach Meridian. The Large and Small Intestines both belong to the Stomach. This is the Foot-Yangming Meridian.
The *Treatise on Yin-Yang Separation and Combination* states: What has not emerged from the ground is called Yin within Yin; what has emerged is called Yang within Yin. The Taiyang Meridian roots at Zhiyin, named Yang within Yin. The Yangming Meridian roots at Lidui, named Yang within Yin. The Shaoyang Meridian roots at Qiaoyin, named Minor Yang within Yin. These three Yang Qi all originate from Yin and emerge from the ground, rising from below upwards, from the foot upwards,不分 (not distinguishing) hand and foot. By combining the six meridians of hand and foot into the three Yang Qi, distinctions between hand and foot arise. However, discussing the six meridians of hand and foot is not merely the three Yang Qi. Thus, it is said that the Six Fu-Organ all originate from the Three Yang of the Foot and merge upwards with the Hand meridians. Huang Zaihua said: The Large and Small Intestines receive the residue of food and drink from the Stomach, filter and separate fluids, and generate body fluids, hence they belong to the Stomach. Therefore, the Large Intestine receives the meridian Qi of the Stomach and belongs to Juxu Shanglian; the Small Intestine belongs to Juxu Xialian. The San-Jiao merges upwards with the Hand-Shaoyang Meridian, originating at Guanchong (TE-1). Guanchong is at the tip of the ring finger. It is a Jing-Metal point. It flows to Yemen (TE-2). Yemen is between the ring and little fingers. It is an Ying-Spring point. It pours into Zhongzhu (TE-3). Zhongzhu is in the depression posterior to the proximal phalanx. It is a Shu-Stream point. It passes Yangchi (TE-4). Yangchi is in the depression above the wrist. It is the Yuan-Source point. It travels to Zhigou (TE-6). Zhigou is three cun above the wrist, between the two bones, in the depression. It is the Jing-River point. It enters Tianjing (TE-10). Tianjing is above the large bone of the elbow, in the depression. It is the He-Sea point. Obtained by flexing the elbow. The lower Shu point of the San-Jiao is located anterior to the big toe, posterior to the Shaoyang, emerging from the lateral side of the fibula, named Weiyang. This is the collateral of the Taiyang Meridian and also the Hand-Shaoyang Meridian. The San-Jiao is led by the Foot-Shaoyang and Foot-Taiyin, and is the branch of the Taiyang. Ascending five cun above the ankle, it branches off, penetrates the popliteal muscle, emerges at Weiyang, joins the main channel of the Taiyang, enters and connects with the Bladder, and constrains the Lower Jiao. Excess leads to urinary retention; deficiency leads to enuresis. Enuresis is treated by tonification; retention is treated by sedation.
Huang Zaihua said: The San-Jiao is the fu-organ of drainage, so it emerges lower from the collateral of the Taiyang, enters and connects with the Bladder, and constrains the Lower Jiao. Qi closure leads to retention; Qi deficiency leads to enuresis. This is the function of the Qi master of the San-Jiao. The Qi of the San-Jiao originates from the Kidney, travels through the Upper, Middle, and Lower Jiao, and returns to its respective region, emerging from the Hand-Shaoyang Meridian. Thus, it is said that the San-Jiao merges upwards with the Hand-Shaoyang. Straight paths are Jing meridians; diagonal networks are Luo collaterals. This branch of the Taiyang lies between the Foot-Shaoyang and Foot-Taiyin, hence "led by Shaoyang and Taiyin, branch of Taiyang." Ma Xuantai said: "Guochang" refers to the popliteal region.
The Hand-Taiyang Small Intestine Meridian merges upwards with the Hand-Taiyang, originating at Shaoze (SI-1). Shaoze is at the tip of the little finger. It is a Jing-Metal point. It flows to Qian Gu (SI-2). Qian Gu is on the lateral side of the hand, in the depression anterior to the proximal phalanx. It is an Ying-Spring point. It pours into Houxi (SI-3). Houxi is on the lateral side of the hand, posterior to the proximal phalanx. It is a Shu-Stream point. It passes Wang Gu (SI-4). Wang Gu is on the lateral side of the hand, anterior to the pisiform bone. It is the Yuan-Source point. It travels to Yanggu (SI-5). Yanggu is in the depression below the styloid process. It is the Jing-River point. It enters Xiao Hai (SI-8). Xiao Hai is lateral to the medial epicondyle of the humerus, half a cun from the end, in the depression. Obtained by extending the arm, it is the He-Sea point. This is the Hand-Taiyang Small Intestine Meridian.
Huang Zaihua said: The Large and Small Intestines both belong to the Stomach, emerging from the Juxu Shanglian and Xialian of the Yangming Meridian. Thus, it is said that the Hand-Taiyang Small Intestine Meridian merges upwards with the Hand-Taiyang.
The Large Intestine Meridian merges upwards with the Hand-Yangming, originating at Shangyang (LI-1). Shangyang is at the tip of the index finger. It is a Jing-Metal point. It flows to Er Jian (LI-2) anterior to the proximal phalanx. It is an Ying-Spring point. It pours into San Jian (LI-3) posterior to the proximal phalanx. It is a Shu-Stream point. It passes Hegu (LI-4). Hegu is between the metacarpal bones of the thumb and index finger. It is the Yuan-Source point. It travels to Yangxi (LI-5). Yangxi is in the depression between the two tendons. It is the Jing-River point. It enters Quchi (LI-11). Quchi is in the depression lateral to the lateral epicondyle of the humerus. Obtained by flexing the arm, it is the He-Sea point. This is the Hand-Yangming Large Intestine Meridian. These are called the Shu points of the Five Zang-Organ and Six Fu-Organ. Five Zang-Organ have five Shu points each, totaling twenty-five; Six Fu-Organ have six Shu points each, totaling thirty-six. The Six Fu-Organ all originate from the Three Yang of the Foot and merge upwards with the Hand meridians.
Zhang Kaizhi said: The Large and Small Intestines both belong to the Stomach; the San-Jiao emerges from the collateral of the Foot-Taiyang and merges upwards with the Hand-Shaoyang Meridian. Thus, the Six Fu-Organ are lower than the Three Yang of the Foot and merge upwards with the Hand meridians. The upper half of the body is Heaven; the lower half is Earth. The Six Fu-Organ emerging from the Three Yang of the Foot root in the foot and emerge from the Earth.
In the center of the clavicular fossa is the Ren Mai (Conception Vessel), named Tiantu (CV-22). The first pulse lateral to the Ren Mai is the Foot-Yangming, named Renying (ST-9). The second pulse is the Hand-Yangming, named Futu (LI-18). The third pulse is the Hand-Taiyang, named Tianchuang (SI-16). The fourth pulse is the Foot-Shaoyang, named Tianrong (GB-15). The fifth pulse is the Hand-Shaoyang, named Tianyou (TE-16). The sixth pulse is the Foot-Taiyang, named Tianzhu (BL-10). The seventh pulse is the central vessel of the neck, the Du Mai (Governing Vessel), named Fengfu (GV-16). The arterial pulse in the axilla is the Hand-Taiyin, named Tianfu (LU-3). Three cun below the axilla is the Hand-Jueyin, named Tianchi (PC-1). The twelve primary meridians of the hand and foot combine with the Three Yin and Three Yang. The Three Yin and Three Yang are the Six Qi of Heaven, circulating outside the Earth. The Zang-Fu organs pair as Yin-Yang, representing the Five Elements of Earth, residing internally within Heaven. This chapter discusses the meridian Qi of the Three Yin and Three Yang, flowing inward from the four directions to nourish the Zang-Fu, responding to the penetration of Heavenly Qi into the Earth. Here, it further discusses the meridians of the Three Yang, ascending sequentially to the neck, responding to the emergence of Yang Qi from outside the Earth. The Ren and Du meridians both originate from the Kidney, governing the innate Yin-Yang. The Hand-Taiyin and Heart-Jueyin both originate from the Middle Jiao, governing the acquired Qi and Blood. Yin-Yang Qi and Blood then ascend from below to above, and from the center to the exterior. Master Yu said: Meridians correspond to the rivers of the Earth and connect upwards to Heaven, hence the names Tiantu, Tianchuang, Tianrong, Tianyou, Tianzhu, Tianfu, Tianchi, and Fengfu.
When puncturing Shangguan (GB-4), the patient cannot close the mouth; when puncturing Xiaguan (ST-7), the patient cannot open the mouth. When puncturing Djibi (ST-35), the knee cannot extend. When puncturing the two Guan points, the knee cannot flex. ("Qian" means opening the mouth widely; "Qian" also means pursing the lips to exhale). Shangguan is also known as Keyrenzhuren, belonging to the Foot-Shaoyang Meridian. To puncture Shangguan, the mouth must be open, so it cannot be closed. Xiaguan belongs to the Foot-Yangming Meridian; the mouth must be closed to locate it, so when puncturing Xiaguan, the mouth cannot be opened. Djibi belongs to the Foot-Yangming Stomach Meridian; the knee must be flexed to locate it, so it cannot be extended. The two Guan points refer to Neiguan (PC-6) of the Hand-Jueyin Meridian; the arm must be extended to locate it, so it cannot be flexed. The mouth is the gateway for the exit and entry of Yuan Qi; the hands and feet are the upper and lower of Yin-Yang. Opening and closing respond to the changes of opening and closing; flexion and extension respond to the endless coming and going. Confucius said: Flexion and extension interact, and benefit arises.
The Foot-Yangming arterial pulse flanking the throat has its Shu point in the chest (Yingzhong). The Hand-Yangming Shu point is lateral to it, not reaching the cheekbone by one cun. The Hand-Taiyang corresponds to the cheekbone. The Foot-Shaoyang is posterior to the cheekbone below the ear. The Hand-Shaoyang emerges behind the ear, ascending above the temporal bone. The Foot-Taiyang flanks the nape, in the middle of the large tendons at the hairline.
The previous section discussed the Qi of the Three Yang ascending from below; this section discusses descending from above. It is said that Yang Qi, after ascending to the extreme, descends. The *Dongshu Chapter* states: The Qi of the Foot-Yangming (Stomach) ascends to the Lung; its fierce Qi rushes upward to the head, follows the pharynx, ascends to the orifices, follows the optic nerve, enters and connects with the brain, emerges from the cheek, passes below Keyrenzhuren, follows the jaw, merges with the Yangming, and descends below Renying. This is the Qi of Yangming, ascending from below to the brain, then descending from above, merging with the Yangming Meridian, descending from Renying to the Shu points of the chest. The Qi of the Three Yang also sequentially resides lateral to their Shu points. This up-and-down movement of Yang Qi responds to the ascending and descending of Heavenly Qi.
The radial artery at Wuli (LI-8) is the prohibition of the Five Shu points.
This section discusses the Yin-Yang Qi and Blood of the Zang-Fu organs, circulating along the Hand-Taiyin and Hand-Yangming meridians, moving from interior to exterior and exterior to interior, in ceaseless reciprocal reversal. The radial artery refers to the pulse sites of the Hand-Taiyin. Wuli is an acupoint of the Hand-Yangming, three cun above the elbow. The Five Shu points are the Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea of the Five Zang-Organ. The Qi and Blood of the Five Zang-Organ traveling within the vessels manifest at the two pulse sites of the Hand-Taiyin. The Qi and Blood of the Five Zang-Organ traveling outside the vessels via the divergent meridians manifest at the Chi-Fu along the Hand-Yangming. The Qi and Blood in the Hand-Taiyin vessels travel from the fingers and wrist to the elbow and arm. The Qi and Blood outside the Hand-Yangming vessels travel from the arm and elbow to the Chi-Fu. Moving reciprocally and reversibly inside and outside the skin and meridians: The Hand-Taiyin governs the Qi of the whole body and directs the hundred vessels; the Hand-Yangming is its paired Fu-Organ. The Fu-Organ is Yang, thus transporting Qi and Blood outside the vessels; the Zang-Organ is Yin, thus transporting Qi and Blood inside the vessels. The Qi and Blood filling the skin and meridians of the whole body, moving reciprocally and reversibly without cessation, begin with the Hand-Taiyin and Hand-Yangming. Therefore, approaching Wuli should stop midway. If five needlings are performed to extract Qi, the Qi and Blood of the Five Shu points will be exhausted. Hence, it is said that the radial artery at Wuli is the prohibition of the Five Shu points.