约下焦。实则闭癃，虚则遗溺。遗溺则补之，闭癃则泻之。
手太阳小肠，上合于手太阳，出于少泽。少泽，小指之端也，为井金。
〔《铜人》〕云∶少泽二穴，金也。在手小指之端外侧去爪甲一分陷中，手太阳脉之所出也，为井。
刺入一分，留二呼，可灸一壮。
溜于前谷。前谷，在手外廉本节前陷者中也，为荥。
〔《铜人》〕云，前谷二穴，水也。在手小指外侧本节前陷中，手太阳脉之所溜也，为荥。刺入一分，
留三呼，可灸一壮。
注于后溪。后溪者，在手外侧本节之后也，为 。
〔《铜人》〕云∶后溪二穴，木也。在手小指外侧本节后陷中，手太阳脉之所注也，为 。刺入二分，
留三呼，可灸三壮。
过于腕骨。腕骨在手外侧腕骨之前，为原。
〔《铜人》〕云∶腕骨二穴，在手外侧腕前起骨下陷中，手太阳脉之所过也，为原。刺入一分，留
三呼，可灸三壮。
行于阳谷。阳谷，在锐骨之下陷者中也，为经。
〔《铜人》〕云∶阳谷二穴，火也。在手外侧脘中锐骨下陷中，手太阳脉之所行也，为经。刺入二分，
留二呼，可灸二壮。
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。
〔《铜人》〕云∶小海二穴，土也。在肘内大骨外肘端五分陷中，屈手向头取之，手太阳脉之所入也，
为合。刺入二分，留七呼，可灸三壮。
大肠上合手阳明，出于商阳。商阳，大指次指之端也，为井金。
〔《铜人》〕云∶商阳二穴，金也。一名绝阳。在手大指次指内侧去爪甲如韭叶，手阳明脉之所出也，
为井。刺入一分，留一呼，可灸三壮。
溜于本节之前二间，为荥。
〔《铜人》〕云∶二间二穴，水也。在手大指次指本节前内侧陷中，手阳明脉之所溜也，为荥。针入
三分，留九呼，可灸三壮。
注于本节之后三间，为 。
〔《铜人》〕云∶三间二穴，火也。在手大指次指本节后内侧陷中，手阳明脉之所注也，为 。针入
三分，留三呼，可灸三壮。
过于合谷。合谷，在大指岐骨之间，为原。
〔《铜人》〕云∶合谷二穴，在手大指次指岐骨间，手阳明脉之所过也，为原。刺入三分，留六呼，
可灸三壮。
行于阳溪。阳溪，在两筋间陷者中也，为经。
〔《铜人》〕云∶阳溪二穴，火也，一名中魁。在腕中上侧两筋间陷中，手阳明脉之所行也，为经。
刺入三分，留七呼，可灸三壮。
入于曲池，在肘外辅骨陷者中也，屈臂而得之，为合。手阳明也。
〔《铜人》〕云∶曲池二穴，土也。在肘外辅骨屈肘曲骨之中，手阳明脉之所入也，为合。刺入五分，
留七呼，可灸三壮。
是谓五脏六腑之 ，五五二十五 ，六六三十六 也。六腑皆出足之三阳，上合于手者也。（以上并出本输篇）
上五脏 二十五穴，六腑 三十六穴，并巨虚上下廉共六十四 ，实切要之穴也。凡五脏六腑有病，皆
此六十四穴主之。其大渊、大陵、太冲、太白、太溪，为五脏之原。其三里、巨虚上下廉、委中、委阳、
阳陵泉，为六腑之合，又切要中之切要，而医所最当先者也。六腑之合，谓胃合于三里，大肠合于巨虚上
廉，小肠合于巨虚下廉，此三腑皆出足之阳明也。三焦合于委阳，膀胱合于委中，此二腑皆出足之太阳也。
胆合于阳陵泉，此一腑出足之少阳也。六腑有疾，皆取此六 ，故后于其尾结之曰∶六腑皆出足之三阳而
表章之也。今效窦汉卿傍通十二经孔穴图，而后折衷之于经，开如左方。
〔肺〕〔心〕〔肝〕〔脾〕〔肾〕
井木 少商 中冲 大敦 隐白 涌泉
荥火 鱼际 劳宫 行间 大都 然谷
俞土 太渊 大陵 太冲 太白 太溪
经金 经渠 间使 中封 商丘 复溜
合水 尺泽 曲泽 曲泉 阴陵泉 阴谷
〔大肠〕〔小肠〕〔胆〕〔胃〕〔膀胱〕〔三焦〕
井金 商阳 少泽 窍阴 厉兑 至阴 关冲
荥水 二间 前谷 侠溪 内庭 通谷 液门
木 三间 后溪 临泣 陷谷 束骨 中渚
原 合谷 腕骨 丘墟 冲阳 京骨 阳池
经火 阳溪 阳谷 阳辅 解溪 昆仑 支沟
合土（曲池、巨虚上廉 小海、巨虚 下廉） 阳陵泉 三里 委中（天井、委阳）
〔《灵》〕黄帝曰∶愿闻五脏六腑所出之处。岐伯曰∶五脏五 ，五五二十五 ，六腑六 ，六六三十六
。经脉十二，络脉十五。凡二十七，气以上下，所出为井，所溜为荥，所注为 ，所行为经，所入为合二十
七气所行，皆在五 也。节之交，三百六十五会。知其要者，一言而终，不知其要，流散无穷。所言节者，神
气之所游行出入也，非筋肉皮骨也。（九针十二原）
〔《难》〕十变又言阴井木，阳井金，阴荥火，阳荥水，阴 土，阳 木，阴经金，阳经火，阴合水，阳合
土。阴阳皆不同，其意何也？然，是刚柔之事也。阴井乙木，阳井庚金。阳井庚，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。经言所出为井，所入为合，其法奈何？然，所出
为井。井者，东方春也，万物始生，故言所出为井也。所入为合，合者北方冬也，阳气入藏，故言所入为合也。
十变言五脏六腑荥合，皆以井为始者，何也？盖井者东方春也，万物始生，诸 行喘息 飞蠕动当生之物，
莫不以春而生，故岁数始于春，日数始于甲，故以井为始也。诸井者肌肉浅薄，气少不足使也，刺之奈何？
然，诸井者木也，荥者火也，火者木之子。当刺井者，以荥泻之，故经言补者不可以为泻，泻者不可以为补，
此之谓也。
〔《难》〕经言春刺井，夏刺荥，季夏刺 ，秋刺经，冬刺合者，何也？盖春刺井者，邪在肝。夏刺荣者，
邪在心。季夏刺 者，邪在脾。秋刺经者，邪在肺。冬刺合者，邪在肾。其肝心脾肺肾而系于春夏秋冬者，何
也？然，五脏一病，辄有五也。假令肝病色青者，肝也。臊臭者，肝也。喜酸者，肝也。喜呼者，肝也。喜泣
者，肝也。其病众多，不可尽言，四时有数而并系于春秋冬夏者也。针之要妙，在于秋毫者是也。
海藏天元图（七十四难曰∶从其首，系其数。）
肝 青（大敦，木井。） 臊（曲泉，水合。） 酸（中封，金经。） 呼（太冲，土 。） 泣（行间，火荥。）
心 赤（少府，火荥。） 焦（少冲，木井。） 苦（少海，水合。） 言（灵道，金经。） 汗（神门，土俞。）
脾 黄（太白，土俞。） 香（大都，火荥。） 甘（隐白，木井。） 歌（阴陵泉，水合。） 涎（商丘，金经。）
肺 白（经渠，金经。） 腥（大渊，土俞。） 辛（鱼际，火荥。） 哭（少商，木井。） 涕（尺泽，水合。）
肾 黑（阴谷，水合。） 腐（复溜，金经。） 咸（太溪，土俞。） 呻（然谷，火荥。） 液（涌泉，木井。）
夫天元法者，谓之五化叠元。当从其首系其数。首者寅方春也，在人为肝，是从东方顺天轮数，至所主之
处，计从几数，却于所受病一方倒叠回去，数至根据前数尽处。便于受病一方穴内，泻所主之方来路穴也，不得
于所主之方内经中泻之，勿误。假如病者闻香臭二者，心主五臭也，入脾为香臭。从东数至所主之处，所主五
臭者心也，东一南二，计得二数。却当于受病之方倒叠回去，脾一心二，元数二也，是数至心。心者荥火也，
当于受病之方内泻荥火，是从脾经泻大都是也。或曰何以倒叠数？对曰∶此从地出为天轮所载，右迁于天，不
当于所显之处治之，此舟行岸移之意也。
上天元图，乃海藏发明扁鹊七十四难之义，但心 五穴，不合经旨。按《内经》言心脏坚固，邪弗能容，
故手少阴独无 ，其外经病而脏不病者，独取其经于掌后锐骨之端，其余脉出入屈折，其行之徐疾，皆如
手少阴心主之脉行也。故诸邪之在心者，皆在心之包络也。今图中列心五邪，曰赤焦苦言汗者，皆当在心
包络所受，而不列心包络中冲、劳宫、大陵、间使、曲泽五穴，反列手少阴少府、少冲、少海、神门、灵
道五穴，为未得也。
〔《难》〕五脏六腑，各有井荥俞经合，皆何所主？然，经言所出为井，所溜为荥，所注为 ，所行为经，
所入为合。井主心下满，荥主身热， 主体重节痛，经主喘咳寒热，合主气逆而泄，此五脏六腑其井荥俞经合
所主病也。
地元图（六十八难曰∶元证脉合，复生五象。）
井（心下满） 胆（元证） 身热 体重节痛 喘咳寒热 逆气（泄）
荥（身热） 心下满（小肠） 元证 体重 寒热 逆气
俞（体重节痛） 心下满（胃） 身热 元证 寒热 逆气
经（喘咳寒热） 心下满（大肠） 身热 体重 元证 逆气
合（逆气而泄） 心下满（膀胱） 身热 体重 寒热 元证
假令胆病，善洁面青善怒，（元证。）得弦脉，（脉合。）又病心下满。（当刺胆井。）如见善洁面青善怒，
脉又弦，又病身热，（当刺胆荥。又病体重节痛。（当刺胆俞。）如见善洁面青善怒，脉又弦，又病喘咳寒热，（
当刺胆合。又病逆气而泄。（宜刺胆俞合。）余经例仿此。假令肝经溲淋便难转筋，春刺井，夏刺荥，季
夏刺 ，秋刺经，冬刺合，此是断五邪之原。
阴阳例即人元图
阴阳者，子午也，谓荥合水火之称，名曰阴阳也，十二经皆有之，或感得父气，或感得母气而病焉。子午
者乾坤，乾坤包六子，六子附乾坤也。故七十难云∶春夏各致一阴，秋冬各致一阳。春夏刺井荥，秋冬刺经合，
是各致一阴一阳之义。亦谓井经近乎子午，然，当微泻其井，大泻其荥，微补其经，大补其合，或补或泻反作，
是寒则留之，热则疾之，故微大补泻以应之。春食凉，夏食寒，秋食温，冬食热。假令胆病善洁面青善怒，脉
得浮之实大，沉之损小，是感得父气，为阳中之阴，当于本经中泻火补水。却得浮之损小，沉之实大，是感得
母气，为阴中之阳，当于本经中泻水补火。
配合例
〔《难》〕曰∶上工治未病者，见肝之病，则知肝当传于脾，故先实其脾气，无令受肝之邪气也。假令见肝病
欲入其脾者，先于足太阴经中补土字一针，又补火字一针，后于足厥阴肝经内泻木字一针，又泻火字一针。
子母例
假令见肝病满闭淋溲便难转筋，又见心病烦心心痛，掌中热而哕，当于足厥阴肝经内木火二字各泻一针。
兄妹例
假令见足厥阴肝经太过，又兼见胆之证太过，是为兄妹。当泻肝经内木火二字各一针，又泻胆经内水火二
字各一针。此五法，乃人元法也。（以上子母兄妹名曰四针象，俱属人元图。）
〔《灵》〕五脏有六腑，六腑有十二原，十二原出于四关，主治五脏，五脏有疾，当取之十二原。十二原者，
五脏之所以禀三百六十五节气味也。五脏有疾，应出十二原，而原各有所出，明知其原，睹其应，而知五脏之害矣。
阳中之少阴，肺也，其原出于太渊，太渊二。
阳中之太阳，心也，其原出于大陵，大陵二。
阴中之少阳，肝也，其原出于太冲，太冲二。
阴中之至阴，脾也，其原出于太白，太白二。
阴中之太阴，肾也，其原出于太溪，太溪二。
膏之原出于鸠尾，鸠尾一。
肓之原出于气海，气海一。凡此十二原者，主治五脏六腑之有疾者也。（九针十二原）
〔《难》〕言肺之原出于太渊，心之原出于大陵，肝之原出于太冲，脾之原出于太白，肾之原出于太溪，少
阴之原出于兑骨，胆之原出于丘墟，胃之原出于冲阳，三焦之原出于阳池，膀胱之原出于京骨，大肠之原出
于合谷，小肠之原出于腕骨。十二经皆以俞为原者，何也？然，五脏俞者，三焦之所行，气之所留止也。三焦
所行之原为俞者，何也？然，脐下肾间动气者，人之生命也，十二经之根本也，故名曰原。三焦者，原气之别
使也，主通行三气，经历于五脏六腑。原者三焦之尊号也，故所止辄为原，五脏六腑之有病者，皆取其原也。
海藏拔原例
假令针肝经病了，又于本经原穴亦下一针。如补肝经，亦于肝经原穴上补一针。如泻肝经来，亦于肝经原
穴上泻一针。如余经有补泻，针毕仿此例，亦补泻各经原穴。
〔《灵》〕黄帝曰∶余闻五脏六腑之气，荥输所入为合，令何道从入，入安连过，愿闻其故？岐伯答曰∶此
阳脉之别入于内属于腑者也。黄帝曰∶荥输与合各有名乎？岐伯曰∶荥输治外经，合治内府。黄帝曰∶治内府
奈何？岐伯曰∶取之于合。黄帝曰∶合各有名乎？岐伯答曰∶胃合于三里，大肠合入于巨虚上廉，小肠合入于
巨虚下廉，三焦合入于委阳，膀胱合入于委中央，胆合入于阳陵泉。黄帝曰∶取之奈何？岐伯答曰∶取之三里
者低跗取之，巨虚者举足取之，委阳者屈伸而索之，委中者屈而取之，阳陵泉者正竖膝予之齐，下至委阳之阳
(Bladder Meridian of Foot-Taiyang) Descends to connect with the Lower Jiao (Lower Burner). Excess patterns manifest as urinary retention, while deficiency patterns manifest as enuresis. Enuresis should be treated with tonification, and urinary retention with sedation.
The Small Intestine Meridian of Hand-Taiyang connects upward with the Hand-Taiyang meridian and emerges at Shaose (SI 1). Shaose is located at the ulnar end of the little finger and belongs to the Jing-River point, Metal element.
According to the *Tongren* (Illustrated Manual of Acupoints), there are two Shaose points, belonging to Metal. They are located at the ulnar end of the little finger, one fen away from the corner of the nail in the depression, where the Qi of the Hand-Taiyang meridian originates, classified as a Jing-Well point.
Puncture depth: 1 fen; retain needle for 2 breaths; moxibustion: 1 cone.
Qi flows into Qian Gu (SI 2). Qian Gu is located in the depression proximal to the metacarpophalangeal joint on the ulnar side of the hand, and belongs to the Ying-Spring point.
According to the *Tongren*, there are two Qian Gu points, belonging to Water. They are located in the depression proximal to the joint on the ulnar side of the little finger, where the Qi of the Hand-Taiyang meridian flows, classified as a Ying-Spring point.
Puncture depth: 1 fen; retain needle for 3 breaths; moxibustion: 1 cone.
Qi pours into Hou Xi (SI 3). Hou Xi is located in the depression distal to the metacarpophalangeal joint on the ulnar side of the hand, and belongs to the Shu-Stream point.
According to the *Tongren*, there are two Hou Xi points, belonging to Wood. They are located in the depression distal to the joint on the ulnar side of the little finger, where the Qi of the Hand-Taiyang meridian pours, classified as a Shu-Stream point.
Puncture depth: 2 fen; retain needle for 3 breaths; moxibustion: 3 cones.
Qi passes through Wan Gu (SI 4). Wan Gu is located in the depression anterior to the pisiform bone on the ulnar side of the hand, and belongs to the Yuan-Source point.
According to the *Tongren*, there are two Wan Gu points, located in the depression under the prominent bone anterior to the wrist on the ulnar side, where the Qi of the Hand-Taiyang meridian passes, classified as a Yuan-Source point.
Puncture depth: 1 fen; retain needle for 3 breaths; moxibustion: 3 cones.
Qi travels along Yang Gu (SI 5). Yang Gu is located in the depression below the styloid process of the ulna, and belongs to the Jing-River point.
According to the *Tongren*, there are two Yang Gu points, belonging to Fire. They are located in the depression below the sharp bone in the middle of the wrist on the ulnar side, where the Qi of the Hand-Taiyang meridian travels, classified as a Jing-River point.
Puncture depth: 2 fen; retain needle for 2 breaths; moxibustion: 2 cones.
Qi enters Xiao Hai (SI 8). Xiao Hai is located in the depression lateral to the medial epicondyle of the humerus at the elbow, half cun from the tip of the elbow, found by extending the arm, and belongs to the He-Sea point. This is a point of the Hand-Taiyang meridian.
According to the *Tongren*, there are two Xiao Hai points, belonging to Earth. They are located in the depression five fen from the tip of the elbow, lateral to the large bone inside the elbow, found by flexing the hand towards the head, where the Qi of the Hand-Taiyang meridian enters, classified as a He-Sea point.
Puncture depth: 2 fen; retain needle for 7 breaths; moxibustion: 3 cones.
The Large Intestine Meridian of Hand-Yangming connects upward with the Hand-Yangming meridian and emerges at Shang Yang (LI 1). Shang Yang is located at the radial end of the index finger and belongs to the Jing-Well point, Metal element.
According to the *Tongren*, there are two Shang Yang points, belonging to Metal. Also known as Jue Yang. They are located on the medial side of the index finger, one width of a leek leaf away from the nail, where the Qi of the Hand-Yangming meridian originates, classified as a Jing-Well point.
Puncture depth: 1 fen; retain needle for 1 breath; moxibustion: 3 cones.
Qi flows into Er Jian (LI 2) before the proximal phalanx, belonging to the Ying-Spring point.
According to the *Tongren*, there are two Er Jian points, belonging to Water. They are located in the depression on the medial side before the proximal joint of the index finger, where the Qi of the Hand-Yangming meridian flows, classified as a Ying-Spring point.
Puncture depth: 3 fen; retain needle for 9 breaths; moxibustion: 3 cones.
Qi pours into San Jian (LI 3) after the proximal phalanx, belonging to the Shu-Stream point.
According to the *Tongren*, there are two San Jian points, belonging to Fire. They are located in the depression on the medial side after the proximal joint of the index finger, where the Qi of the Hand-Yangming meridian pours, classified as a Shu-Stream point.
Puncture depth: 3 fen; retain needle for 3 breaths; moxibustion: 3 cones.
Qi passes through He Gu (LI 4). He Gu is located between the divergent bones of the thumb and index finger, and belongs to the Yuan-Source point.
According to the *Tongren*, there are two He Gu points, located between the divergent bones of the thumb and index finger, where the Qi of the Hand-Yangming meridian passes, classified as a Yuan-Source point.
Puncture depth: 3 fen; retain needle for 6 breaths; moxibustion: 3 cones.
Qi travels along Yang Xi (LI 5). Yang Xi is located in the depression between the two tendons, and belongs to the Jing-River point.
According to the *Tongren*, there are two Yang Xi points, belonging to Fire, also known as Zhong Kui. They are located in the depression between the two tendons on the upper lateral side of the wrist, where the Qi of the Hand-Yangming meridian travels, classified as a Jing-River point.
Puncture depth: 3 fen; retain needle for 7 breaths; moxibustion: 3 cones.
Qi enters Qu Chi (LI 11), located in the depression lateral to the lateral epicondyle of the humerus at the elbow, found by flexing the arm, and belongs to the He-Sea point. This is a point of the Hand-Yangming meridian.
According to the *Tongren*, there are two Qu Chi points, belonging to Earth. They are located in the depression at the bend of the elbow bone lateral to the humerus, where the Qi of the Hand-Yangming meridian enters, classified as a He-Sea point.
Puncture depth: 5 fen; retain needle for 7 breaths; moxibustion: 3 cones.
This is referred to as the Five-Shu points of the Zang and Fu organs. The five Zang organs have five points each, totaling twenty-five points; the six Fu organs have six points each, totaling thirty-six points. The Qi of the six Fu organs all emerges from the Three Yang meridians of the foot and connects upward with the hand meridians. (The above content is derived from the *Ling Shu: Ben Shu* chapter.)
The aforementioned twenty-five points of the five Zang organs and thirty-six points of the six Fu organs, plus Ju Xu Shang Lian and Ju Xu Xia Lian, total sixty-four points, which are essential and important points. Any disease of the five Zang or six Fu organs can be primarily treated using these sixty-four points. Among them, Tai Yuan (LU 9), Da Ling (PC 7), Tai Chong (LR 3), Tai Bai (SP 3), and Tai Xi (KI 3) are the Yuan-Source points of the five Zang organs. Zu San Li (ST 36), Ju Xu Shang Lian (ST 39), Ju Xu Xia Lian (ST 37), Wei Zhong (BL 40), Wei Yang (BL 38), and Yang Ling Quan (GB 34) are the He-Sea points of the six Fu organs. These are the most essential among the essential points and are what physicians must master first. The He-Sea points of the six Fu organs refer to: Stomach connects with Zu San Li; Large Intestine connects with Ju Xu Shang Lian; Small Intestine connects with Ju Xu Xia Lian. These three Fu organs emerge from the Foot-Yangming meridian. San Jiao connects with Wei Yang; Bladder connects with Wei Zhong. These two Fu organs emerge from the Foot-Taiyang meridian. Gallbladder connects with Yang Ling Quan. This one Fu organ emerges from the Foot-Shaoyang meridian. For diseases of the six Fu organs, these six He-Sea points are selected. Therefore, it is concluded at the end: The Qi of the six Fu organs emerges from the Three Yang meridians of the foot, emphasizing this fact. Now, following Dou Hanqing's *Tu Tong Shi Er Jing Kong Xue Tu* (Diagram of Acupoints of the Twelve Meridians), and reconciling with the classics, they are listed below.
[Lung] [Heart] [Liver] [Spleen] [Kidney]
Jing-Well Wood: Shao Shang (LU 11), Zhong Chong (PC 9), Da Dun (LR 1), Yin Bai (SP 1), Yong Quan (KI 1)
Ying-Spring Fire: Yu Ji (LU 10), Lao Gong (PC 8), Xing Jian (LR 2), Da Du (SP 2), Ran Gu (KI 2)
Shu-Stream Earth: Tai Yuan (LU 9), Da Ling (PC 7), Tai Chong (LR 3), Tai Bai (SP 3), Tai Xi (KI 3)
Jing-River Metal: Jing Qu (LU 8), Jian Shi (PC 5), Zhong Feng (LR 4), Shang Qiu (SP 5), Fu Liu (KI 7)
He-Sea Water: Chi Ze (LU 5), Qu Ze (PC 3), Qu Quan (LR 8), Yin Ling Quan (SP 9), Yin Gu (KI 10)
[Large Intestine] [Small Intestine] [Gallbladder] [Stomach] [Bladder] [San Jiao]
Jing-Well Metal: Shang Yang (LI 1), Shao Ze (SI 1), Qiao Yin (GB 44), Li Dui (ST 45), Zhi Yin (BL 66), Guan Chong (SJ 1)
Ying-Spring Water: Er Jian (LI 2), Qian Gu (SI 2), Xia Xi (GB 43), Nei Ting (ST 44), Tong Gu (BL 65), Ye Men (SJ 2)
Shu-Stream Wood: San Jian (LI 3), Hou Xi (SI 3), Lin Qi (GB 41), Xian Gu (ST 43), Shu Gu (BL 64), Zhong Zhu (SJ 3)
Yuan-Source: He Gu (LI 4), Wan Gu (SI 4), Qiu Xu (GB 40), Chong Yang (ST 42), Jing Gu (BL 64), Yang Chi (SJ 4)
Jing-River Fire: Yang Xi (LI 5), Yang Gu (SI 5), Yang Fu (GB 38), Jie Xi (ST 41), Kun Lun (BL 60), Zhi Gou (SJ 6)
He-Sea Earth: (Qu Chi, Ju Xu Shang Lian); (Xiao Hai, Ju Xu Xia Lian); Yang Ling Quan; Zu San Li; Wei Zhong (Tian Jing, Wei Yang)
*Ling Shu*: Huang Di said: I wish to hear about the places where the Qi of the five Zang and six Fu organs emerges. Qi Bo said: The five Zang organs have five points each, totaling twenty-five points; the six Fu organs have six points each, totaling thirty-six points. There are twelve meridians and fifteen collaterals. In total, twenty-seven pathways, with Qi moving up and down. Places where Qi emerges are called Jing-Well; where it flows, Ying-Spring; where it pours, Shu-Stream; where it travels, Jing-River; where it enters, He-Sea. The movement of Qi in these twenty-seven points occurs at the five-shu points. At the intersections of joints, there are three hundred and sixty-five meeting points. Those who understand the essence can summarize it in one word; those who do not will find themselves lost in infinity. The term "joint" refers to the places where Shen-Qi (Spirit-Qi) travels and exits/enters, not merely muscles, skin, or bones. (From *Ling Shu: Jiu Zhen Shi Er Yuan*)
*Nan Jing: Shi Bian* further states: Yin Jing-Well is Wood, Yang Jing-Well is Metal; Yin Ying-Spring is Fire, Yang Ying-Spring is Water; Yin Shu-Stream is Earth, Yang Shu-Stream is Wood; Yin Jing-River is Metal, Yang Jing-River is Fire; Yin He-Sea is Water, Yang He-Sea is Earth. Why are Yin and Yang different? The answer is: This concerns the matter of Gang and Rou (Hard/Soft and Soft/Hard). Yin Jing-Well is Yi Wood, Yang Jing-Well is Geng Metal. Yang Jing-Well Geng is the Gang of Yi. Yin Jing-Well Yi is the Rou of Geng. Yi is Wood, hence Yin Jing-Well is Wood. Geng is Metal, hence Yang Jing-Well is Metal. The classic says "what emerges is Jing-Well, what enters is He-Sea." How is this method applied? The answer is: What emerges is Jing-Well. Jing-Well corresponds to the East and Spring, when all things begin to grow, hence "what emerges is Jing-Well." What enters is He-Sea. He-Sea corresponds to the North and Winter, when Yang Qi enters the Zang organs for storage, hence "what enters is He-Sea." *Shi Bian* states that the Ying-Spring and He-Sea points of the five Zang and six Fu organs all start with the Jing-Well point. Why? Because Jing-Well corresponds to the East and Spring, when all things begin to grow. All creatures that walk, breathe, fly, or creep, which are born, originate in Spring. Thus, the year begins in Spring, and the days begin with Jia. Hence, Jing-Well is the start. The Jing-Well points are shallow in muscle and have little Qi, insufficient for needling. How to needle them? The answer is: All Jing-Well points belong to Wood, and Ying-Spring points belong to Fire. Fire is the son of Wood. When needling a Jing-Well point, one should sedate using the Ying-Spring point. Hence, the classic says "tonification cannot be used as sedation, and sedation cannot be used as tonification," referring to this principle.
*Nan Jing*: The classic says: Spring needles Jing-Well, Summer needles Ying-Spring, Late Summer needles Shu-Stream, Autumn needles Jing-River, Winter needles He-Sea. Why? Spring needles Jing-Well because the pathogen is in the Liver. Summer needles Ying-Spring because the pathogen is in the Heart. Late Summer needles Shu-Stream because the pathogen is in the Spleen. Autumn needles Jing-River because the pathogen is in the Lung. Winter needles He-Sea because the pathogen is in the Kidney. Why are the Liver, Heart, Spleen, Lung, and Kidney associated with Spring, Summer, Late Summer, Autumn, and Winter? The answer is: Each of the five Zang organs, when diseased, manifests in five ways. For example, Liver disease: green complexion indicates Liver; fishy odor indicates Liver; preference for sour taste indicates Liver; preference for shouting indicates Liver; weeping indicates Liver. The diseases are numerous and cannot be fully described, but the four seasons have fixed numbers and are linked to Spring, Summer, Autumn, and Winter. The subtlety of acupuncture lies in being as precise as the tip of an autumn hair.
Haizang Tian Yuan Diagram (Nan Jing 74: Follow its beginning, link its number.)
Liver Green: Da Dun (Wood Jing-Well); Smell Fishy: Qu Quan (Water He-Sea); Taste Sour: Zhong Feng (Metal Jing-River); Sound Shout: Tai Chong (Earth Shu-Stream); Emotion Weep: Xing Jian (Fire Ying-Spring)
Heart Red: Shao Fu (Fire Ying-Spring); Smell Scorched: Shao Chong (Wood Jing-Well); Taste Bitter: Shao Hai (Water He-Sea); Sound Speak: Ling Dao (Metal Jing-River); Sweat: Shen Men (Earth Shu-Stream)
Spleen Yellow: Tai Bai (Earth Shu-Stream); Smell Fragrant: Da Du (Fire Ying-Spring); Taste Sweet: Yin Bai (Wood Jing-Well); Sound Sing: Yin Ling Quan (Water He-Sea); Saliva: Shang Qiu (Metal Jing-River)
Lung White: Jing Qu (Metal Jing-River); Smell Raw Meat: Tai Yuan (Earth Shu-Stream); Taste Pungent: Yu Ji (Fire Ying-Spring); Sound Cry: Shao Shang (Wood Jing-Well); Mucus: Chi Ze (Water He-Sea)
Kidney Black: Yin Gu (Water He-Sea); Smell Rotten: Fu Liu (Metal Jing-River); Taste Salty: Tai Xi (Earth Shu-Stream); Sound Groan: Ran Gu (Fire Ying-Spring); Fluid: Yong Quan (Wood Jing-Well)
The Tian Yuan method is called "Five Transformations Superimposed Origin." One should follow the beginning to link the numbers. The beginning is the Yin direction, Spring, corresponding to the Liver in humans. Counting clockwise from the East according to the Heavenly Wheel to the governing place, calculate the number. Then, reverse count from the affected side back to the end of the previous number. Within the acupoint on the affected side, sedate the acupoint on the coming path of the governing side. Do not sedate within the meridian of the governing side, lest you err. For example, if a patient smells fragrance and stench, the Heart governs the five odors, entering the Spleen as fragrance and stench. Counting from the East to the governing place, the governing odor is Heart. East is 1, South is 2, totaling 2. Reverse count from the affected side: Spleen is 1, Heart is 2, origin number is 2, counting to Heart. Heart is Ying-Fire. Sedate Ying-Fire on the affected side, which means sedating Da Du on the Spleen meridian. Someone asks: Why reverse count? Answer: This comes out of the earth and is carried by the Heavenly Wheel, moving rightward to heaven. It should not be treated at the manifested place; this is like the meaning of a boat moving while the bank appears to move.
The Upper Tian Yuan Diagram elucidates the meaning of Bian Que's Nan Jing 74, but the five points of the Heart do not conform to the classic's intent. According to *Nei Jing*, the Heart is solid, and pathogens cannot reside within it. Thus, the Hand-Shaoyin meridian alone has no five-shu points. Its exterior meridian disease without interior Zang disease is treated only at the end of the sharp bone behind the palm. The remaining Qi movements, bends, and speeds are similar to the Hand-Shaoyin Pericardium meridian. Therefore, all pathogens affecting the Heart actually affect the Pericardium. The current diagram lists five Heart pathogens (Red, Scorched, Bitter, Speak, Sweat) as belonging to the Pericardium, yet fails to list the Pericardium points Zhong Chong, Lao Gong, Da Ling, Jian Shi, and Qu Ze. Instead, it lists the Hand-Shaoyin points Shao Fu, Shao Chong, Shao Hai, Shen Men, and Ling Dao, which is incorrect.
*Nan Jing*: The five Zang and six Fu organs each have Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points. What do they govern? The answer is: The classic says "what emerges is Jing-Well, what flows is Ying-Spring, what pours is Shu-Stream, what travels is Jing-River, what enters is He-Sea." Jing-Well governs fullness in the heart region; Ying-Spring governs body heat; Shu-Stream governs heaviness and joint pain; Jing-River governs asthma, cough, cold, and fever; He-Sea governs rebellious Qi and diarrhea. These are the diseases governed by the Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points of the five Zang and six Fu organs.
Di Yuan Diagram (Nan Jing 68: Origin symptoms and pulse combine, generating five images.)
Jing-Well (Fullness in heart) | Gallbladder (Origin symptom) | Body Heat | Heaviness & Joint Pain | Asthma/Cough/Cold/Fever | Rebellious Qi (Diarrhea)
Ying-Spring (Body Heat) | Fullness in Heart (Small Intestine) | Origin Symptom | Heaviness | Cold/Fever | Rebellious Qi
Shu-Stream (Heaviness & Joint Pain) | Fullness in Heart (Stomach) | Body Heat | Origin Symptom | Cold/Fever | Rebellious Qi
Jing-River (Asthma/Cough/Cold/Fever) | Fullness in Heart (Large Intestine) | Body Heat | Heaviness | Origin Symptom | Rebellious Qi
He-Sea (Rebellious Qi & Diarrhea) | Fullness in Heart (Bladder) | Body Heat | Heaviness | Cold/Fever | Origin Symptom
For example, Gallbladder disease: frequent face-washing, green complexion, irritability (Origin symptom). Pulse is wiry (Pulse combination). Also suffers from fullness in the heart region (Needle Gallbladder Jing-Well). If seeing frequent face-washing, green complexion, irritability, wiry pulse, and body heat (Needle Gallbladder Ying-Spring). If also suffering from heaviness and joint pain (Needle Gallbladder Shu-Stream). If seeing frequent face-washing, green complexion, irritability, wiry pulse, and asthma/cough/cold/fever (Needle Gallbladder He-Sea). If also suffering from rebellious Qi and diarrhea (Suitable to needle Gallbladder Shu-Stream or He-Sea). Other meridians follow this example. For example, Liver meridian disease with dysuria, difficult defecation, and tendon spasms: Spring needles Jing-Well, Summer needles Ying-Spring, Late Summer needles Shu-Stream, Autumn needles Jing-River, Winter needles He-Sea. This determines the origin of the five pathogens.
Yin-Yang Example is the Ren Yuan Diagram.
Yin and Yang refer to Zi and Wu, denoting the water and fire of Ying-Spring and He-Sea, named Yin-Yang. All twelve meridians possess this. Some contract paternal Qi, others maternal Qi, leading to disease. Zi and Wu represent Qian and Kun. Qian and Kun contain the Six Children, who attach to Qian and Kun. Hence, Nan Jing 70 states: In Spring and Summer, each draws forth one Yin; in Autumn and Winter, each draws forth one Yang. Needling Jing-Well and Ying-Spring in Spring and Summer, and Jing-River and He-Sea in Autumn and Winter, represents drawing forth one Yin and one Yang. It is also said that Jing-Well and Jing-River are near Zi and Wu. However, one should slightly sedate the Jing-Well, heavily sedate the Ying-Spring, slightly tonify the Jing-River, and heavily tonify the He-Sea. Or reverse tonification and sedation. Cold requires retaining the needle; heat requires quick removal. Thus, slight heavy tonification/sedation responds to it. Eat cool in Spring, cold in Summer, warm in Autumn, hot in Winter. For example, Gallbladder disease with frequent face-washing, green complexion, irritability, floating pulse strong/large, deep pulse weak/small: contracted paternal Qi, Yin within Yang. Tonify Water and sedate Fire in the home meridian. If floating pulse weak/small, deep pulse strong/large: contracted maternal Qi, Yang within Yin. Sedate Water and tonify Fire in the home meridian.
Combination Example
*Nan Jing* says: Superior doctors treat disease before it arises. Seeing Liver disease, one knows it will transmit to the Spleen, so first strengthen the Spleen Qi to prevent receiving Liver pathogens. If seeing Liver disease intending to enter the Spleen, first tonify the Earth character point once in the Foot-Taiyin meridian, then tonify the Fire character point once. Then, sedate the Wood character point once in the Foot-Jueyin Liver meridian, and sedate the Fire character point once.
Mother-Child Example
If seeing Liver disease with fullness, obstruction, dysuria, difficult defecation, tendon spasms, and Heart disease with vexation, heart pain, heat in palms, and hiccups, sedate the Wood and Fire characters once each in the Foot-Jueyin Liver meridian.
Sibling Example
If seeing Foot-Jueyin Liver meridian excess, accompanied by Gallbladder excess, this is sibling relationship. Sedate the Wood and Fire characters once each in the Liver meridian, and sedate the Water and Fire characters once each in the Gallbladder meridian. These five methods constitute the Ren Yuan method. (Above Mother-Child and Sibling are called Four Needle Images, belonging to the Ren Yuan Diagram.)
*Ling Shu*: The five Zang organs have six Fu organs; the six Fu organs have twelve Yuan-Source points. The twelve Yuan-Source points emerge from the Four Passes, governing the five Zang organs. When the five Zang organs are diseased, one should select the twelve Yuan-Source points. The twelve Yuan-Source points are where the five Zang organs receive the Qi and flavors of the three hundred and sixty-five joint meetings. When the five Zang organs are diseased, they manifest in the twelve Yuan-Source points. Each Yuan-Source point has its origin. Knowing the origins and observing their responses reveals the harm to the five Zang organs.
Yang-Zhong-Shao-Yin is the Lung; its Yuan-Source emerges from Tai Yuan (2 points).
Yang-Zhong-Tai-Yang is the Heart; its Yuan-Source emerges from Da Ling (2 points).
Yin-Zhong-Shao-Yang is the Liver; its Yuan-Source emerges from Tai Chong (2 points).
Yin-Zhong-Zhi-Yin is the Spleen; its Yuan-Source emerges from Tai Bai (2 points).
Yin-Zhong-Tai-Yin is the Kidney; its Yuan-Source emerges from Tai Xi (2 points).
The Yuan-Source of the Gao (Fat) emerges from Jiu Wei (1 point).
The Yuan-Source of the Huang (Diaphragm/Marrow) emerges from Qi Hai (1 point). These twelve Yuan-Source points govern diseases of the five Zang and six Fu organs. (From *Ling Shu: Jiu Zhen Shi Er Yuan*)
*Nan Jing* states: Lung's Yuan-Source emerges from Tai Yuan; Heart's from Da Ling; Liver's from Tai Chong; Spleen's from Tai Bai; Kidney's from Tai Xi; Shaoyin's from Dui Gu; Gallbladder's from Qiu Xu; Stomach's from Chong Yang; San Jiao's from Yang Chi; Bladder's from Jing Gu; Large Intestine's from He Gu; Small Intestine's from Wan Gu. Why do all twelve meridians use the Shu-Stream as the Yuan-Source? The answer is: The Shu-Stream points of the five Zang organs are where the San Jiao travels and Qi stops. Why is the Yuan-Source of the San Jiao's travel the Shu-Stream? The answer is: The moving Qi between the kidneys below the umbilicus is human life and the root of the twelve meridians, hence named Yuan. The San Jiao is the special envoy of the Original Qi, mainly circulating the Three Qi through the five Zang and six Fu organs. Yuan is the honorific title of the San Jiao, so wherever it stops, it is called Yuan. For diseases of the five Zang and six Fu organs, one selects their Yuan-Source points.
Haizang Extracting Yuan Example
If needling a diseased Liver meridian, also insert a needle at the Home Meridian Yuan-Source point. If tonifying the Liver meridian, also tonify the Liver Yuan-Source point. If sedating the Liver meridian, also sedate the Liver Yuan-Source point. For other meridians with tonification or sedation, follow this example after needling, tonifying or sedating each meridian's Yuan-Source point.
*Ling Shu*: Huang Di said: I have heard that the Qi of the five Zang and six Fu organs enters the He-Sea via Ying and Shu. From what path does it enter, and how does it connect and pass through? I wish to hear the reason. Qi Bo answered: This is the branch of the Yang meridians entering internally to belong to the Fu organs. Huang Di asked: Do Ying/Shu and He have different names? Qi Bo said: Ying and Shu treat the exterior meridians; He treats the interior Fu organs. Huang Di asked: How to treat interior Fu organs? Qi Bo said: Select the He-Sea points. Huang Di asked: Do He-Sea points have specific names? Qi Bo answered: Stomach He is Zu San Li; Large Intestine He enters Ju Xu Shang Lian; Small Intestine He enters Ju Xu Xia Lian; San Jiao He enters Wei Yang; Bladder He enters Wei Zhong Central; Gallbladder He enters Yang Ling Quan. Huang Di asked: How to select them? Qi Bo answered: For Zu San Li, lower the foot to select; for Ju Xu, raise the foot to select; for Wei Yang, flex and extend to locate; for Wei Zhong, flex to select; for Yang Ling Quan, stand upright with knee aligned, going down to the Yang side of Wei Yang.