经曰。五脏有六腑。六腑有十二原。十二原主治五脏之有疾。乃其名之为原者。其穴即藏之太渊太陵太冲太溪。属
腑而名之为原。而六腑又别有六原。学人蒙昧不识原义。窃尝释之。原者。阳之名也。十二原出于四关。四关属手足踝
骨以上。其地各尺。为手足诸阳之本。而阴脏之井营俞经合。从是起焉。以其起于阳不起于阴。则虽五脏之专精。皆可
以阳属之。而治五脏之有疾者。必先针此。以候气之阳。而归之阴。此本以阳治阴。以腑治脏。故云五脏有六腑。六腑
有十二原也。若六腑之原。则又五 之外。别立六名。斯则六腑之正。原以阳治阳者也。至本经释五 曰为井木。释六
原曰为井金。金木古今未晓。王太仆而下及马元台。皆以乙木庚金。为乙与庚合。而为脏腑之合。殊无义理。滑伯仁又
谓阴木生阴火。阴火生阴土。阳金生阳水。阳水生阳木释之。张介宾亦仍其说。其阴生阴阳生阳。姑置勿论。亦何见而
阴脏起于木。阳腑起于金。且为乙与庚之说耶。如见木之在脏也。以为阴也而乙之。金之在腑也。以为阳也而庚之。而
其所以起于木起于金者。则仍蒙然未之辨也。经曰。守经据治。无失俞理。则针有候。俞有理焉。针法以四时各取井俞。
是四时之针法。必以木金为候也。而脏腑之本俞。亦各自分金木。夫金木者生成之终始也。五脏藏精。其气皆阴。然化
气必生于阳。故五脏虽阴。而其起恒同起于少阳之生木。六腑致用。其气皆阳。然气盛必归于精。故六腑虽阳。而其气
为成。皆因于西成。说物之兑金。夫是以脏为井木。腑为井金也。生气在脏。成气在腑。如四时之春秋。此阴阳之定理。
针法之所必究也。不失俞理。非是之谓乎。
The *Classic* states: The five Zang organs have six Fu organs, and the six Fu organs have twelve Yuan (Source) points. The twelve Yuan points govern diseases of the five Zang organs. The reason these acupoints are called "Yuan" is that they correspond to the Yuan points of the Zang organs: Taiyuan (LU-9), Tailing (PC-7), Taichong (LR-3), and Taixi (KI-3). As for those belonging to the Fu organs but named as Yuan, the six Fu organs have another set of six Yuan points. Learners, being ignorant and failing to comprehend the meaning of "Yuan," I have privately attempted to explain it. "Yuan" refers to Yang. The twelve Yuan points emerge from the "Four Passes" (Sì Guān, referring to the areas above the ankle and wrist joints). The Four Passes are located above the ankle and wrist bones of the hands and feet, each covering a span of one *chi*. These areas serve as the roots of the Yang meridians of the hands and feet. The Jing-well, Ying-spring, Shu-stream, Jing-river, and He-sea points of the Yin Zang organs all originate from here. Because Qi originates from Yang rather than Yin, even the refined essence of the five Zang organs can be attributed to Yang. Therefore, when treating diseases of the Zang organs, one must first needle these points to observe the Yang Qi, thereby guiding it back to Yin. This embodies the principle of treating Yin with Yang, and Fu with Zang; hence it is said, "The five Zang organs have six Fu organs, and the six Fu organs have twelve Yuan points."
Regarding the Yuan points of the six Fu organs, they are established as six distinct names outside of the Five Transport points. These represent the true Yuan points of the Fu organs, utilizing Yang to treat Yang. In the *Classic*, the explanation for the Five Transport points states that "Jing-well belongs to Wood," while the explanation for the six Yuan points states that "Yuan belongs to Metal." The relationship between Metal and Wood has been misunderstood since ancient times. From Wang Bing (Wang Taipu) to Ma Shi (Ma Yuantai), it was believed that Yi Wood and Geng Metal combine, representing the pairing of Zang and Fu organs. However, this lacks logical basis. Hua Shou (Hua Boren) further explained it by stating that Yin Wood generates Yin Fire, Yin Fire generates Yin Earth, Yang Metal generates Yang Water, and Yang Water generates Yang Wood. Zhang Jiebin also followed this interpretation. Setting aside the theory of "Yin generating Yin and Yang generating Yang," on what grounds did they claim that Yin Zang organs originate from Wood and Yang Fu organs originate from Metal? Moreover, why propose the combination of Yi and Geng? If one observes Wood within the Zang organs and considers it Yin, assigning it the Heavenly Stem Yi; and observes Metal within the Fu organs and considers it Yang, assigning it the Heavenly Stem Geng—then the reasons why they originate from Wood and Metal respectively remain obscure and unclarified.
The *Classic* states: "Adhere to the principles of the meridians in treatment, do not violate the logic of the acupoints, then acupuncture will have observable indications, and the acupoints will possess rationale." Acupuncture methods select Jing-well and Shu-stream points according to the four seasons. This indicates that seasonal acupuncture methods must use Wood and Metal as indicators. Furthermore, the fundamental acupoints of the Zang and Fu organs are themselves distinguished by Metal and Wood. Metal and Wood represent the beginning and end of generation and completion. The five Zang organs store essence, and their Qi is Yin. However, transformative Qi must arise from Yang. Thus, although the Zang organs are Yin, their origin aligns with the generative Wood of Shaoyang (Lesser Yang). The six Fu organs perform functions, and their Qi is Yang. However, excessive Qi must return to Essence. Thus, although the Fu organs are Yang, their Qi becomes formed substance, relying on the Metal of Dui (West), which symbolizes maturity and harvest. This is why the Jing-well of the Zang organs belongs to Wood, and the Jing-well of the Fu organs belongs to Metal. Generating Qi resides in the Zang organs, while Completing Qi resides in the Fu organs, analogous to Spring and Autumn in the four seasons. This is the fixed principle of Yin and Yang, and it is what acupuncture laws must thoroughly investigate. Not violating the logic of the acupoints—is this not what is meant?