气府论曰。大椎以下至尻尾。及旁十五穴。至胝下。凡二十一节。脊椎法也。
骨度篇曰。膂骨。以下至尾 二十一节。长三尺。上节长一寸四分。分之一奇分在下。
故上
七节。至于膂骨九寸八分。分之七。凡取背部诸穴除脊骨者。诸说纷纷。按背俞篇曰胸（
头注曰。一本作背。）中大俞。在杼骨端。肺俞在三焦之间心俞在五焦之间。膈俞在七焦之
间。肝俞在九焦之间。脾俞在十一焦之间肾俞在十四焦之间。皆挟脊相去三寸所。则欲得而
验
之。按其处应在中。而痛解。乃其俞也。灸之则可。刺之则不可。气盛则泻之。虚则补之以
火。补者毋吹其火。须自灭也。以火泻者。疾吹其火。传（甲乙。作拊）其艾。须其火灭也。
甲乙经曰。两旁挟脊各一寸五分。按。量两乳间。去其半。四寸有奇。除两旁各一寸五分。余
分一寸半有奇。是脊骨之分也。又素问云。 在背下挟脊旁三寸所。厌之令病者呼 。
应手。挟字。旁字。除骨而言也。所者许也。古人不必拘分寸。以大概示之。故云。按
之应在中而痛解或云。 应手也。神应经曰。如背俞。前贤书中皆云挟脊各寸半。是共折三
寸分两旁取之。殊不知言挟脊。其挟字。是除骨而言。若带脊骨当以两旁各二寸共折四寸分
两旁。此说虽得折为四寸者不是。后世又用两乳八寸之说度背腰。故云去脊中二寸。或一寸
五分。共不可从也张介宾遂验鱼骨。就突处而定穴。盖原王叔权。里医之说。妄矣。凡节字
取义于竹节。故有骨节关节。手指本节等语。脊骨突处谓之节。经曰。节下间。则突处下间
是穴也。且张氏取经文之节下间之语。而作异说。何矛盾之甚邪。凡人之项骨有三。名曰柱骨
。又曰天柱骨即头茎也。连脊共二十四节。今人误以项骨高者。为大椎。其弊根据肘后方。灸大
椎在项上大节高起者。外台。类经。针灸大全等。以平肩者。为大椎香川太冲曰凡大椎以椎
大为名。若其骨不大何得谓大椎乎。故称一椎为极当。今定以与肩齐为一椎。虽椎小亦可也
。
大小固非所拘。设令一椎之上。或一椎之下。有椎特大者。则虽在何处亦可称大椎。如是或
有二十二椎。或有二十椎。而不应二十一椎之数矣。唯是一椎。而后次第等下。而以平肩者
。为大椎者。此胶柱之说也。为费解。香月牛庵卷怀食镜曰。先师玄益。曰。凡定大椎法。令患
人端坐正面动首颈。则项骨共动。取其不动为大椎甚易知。故据此说使人头俯。项骨高起。
仰
则不见。是项骨第三节也。其下乃大椎也。下第七节八节之间第十四节十五节之间。是俯仰
屈折之处也。从其处。上行数之定大椎。此亦一法也。
马莳曰大椎乃督脉经穴。至腰俞。共二十一椎。其曰二十四椎者以项骨三椎不等也。至
尾
穴。亦不等。今人灸大椎者。但是项骨高起者。见其骨高而大。误以为大椎。而取之。愚今
除项骨三节则大椎。又数为第一椎。此说得之。按脊椎二十一节。古来通说亦无异论。盖是
皮上隔肌肉摸索而命之也。非剐剥视之数之而言之者。陈明善洗冤录曰。项与脊骨。各十二节
。注曰。自项至腰。共二十四椎。骨上有一大椎骨。人身项骨五节。背骨十九节。合之得二
十有四。是项之大椎即在二十四骨之内此说与今之所见不符。东洋先生脏志曰。脊骨背面有
鳍如鱼。其节十有七。上细下巨如筝之状。此言一出而天下大疑之。今验之脊骨实十七节也隔
皮肤而数之为二十一节者。并腰髁骨也。其骨比脊骨巨大内拘而为臀尻。其穷处即所谓尾
骨者
是也。其骨背有椎节形凡四。于皮肉上摸之则与脊骨齐。乃与十七节连数为二十一椎。其椎
节形旁。宛陷处有孔。通内面。左右各四即八 也。古书曰。第一空。第二空者。不诬。洗冤
录曰。男女腰间。各有一骨。大如掌。有八孔作四行样者。是也。此骨。男则圆女则平者。
所以护子宫受胎之地也。今取 穴则连数之。为二十一椎。处置诸穴。而不为误。发挥注曰。按
腰
髁即腰监骨。人脊椎骨。有二十一节。自十六椎节而下。为腰监骨。挟脊附着之处。其十七至
二十。凡四椎为腰监骨所 附而入 穴。则挟脊第一二空云云也。又按督脉当脊中起于长强
在二十一椎下。等而上之。至第十六椎下。为阳关穴。其二十椎。至十七椎。皆无穴乃知为
腰监骨所 明矣。此说误谬。不俟辨焉。
腰髁骨。又名腰监骨。又名腰尻骨。八 者。即其空。今以朽骨图之。
\r外面图\p06-d22a12.bmp\r
内 而为臀尻。其穷处即尾 骨金鉴曰。尾闾。一名 端。一名撅骨一名穷骨。在肛门后。其骨上端。俗名 骨。又名尾 。
\r侧面图\p06-d22a13.bmp\r
\r内面图\p06-d22a14.bmp\r
\r背腰总图一\p06-d22a15.bmp\r
\r背腰总图二\p06-d22a16.bmp\r
背中行自第一椎。下行至尾 骨。凡十四穴。
大椎（素问）一名百劳（类经）第一椎上。陷者中。（甲乙）宛宛中。（资生）
按甲乙经。脱上
椎
其误。椎骨又名杼骨。后人遂混称大椎。为大杼。大全等。大杼一名百劳。不可从焉。类经
曰。一云平肩。说己见。伤寒论曰。大椎第一间盖指陶道。
陶道（甲乙）大椎节下间。俯而取之。（甲乙）陷者中。（明堂）
按千金。千金翼。作下节间。下皆同。聚英。医统。吴文炳等。无节字非。千金诸风篇
身柱（甲乙）第三椎节下间。俯而取之（甲乙）宛宛中。（明堂）
按和名尘气。以治尘气。名之。 原性全 医抄曰。尘气发于肺脏。是也。村上良亢慈
旨载其候有四。红知利气。知利知利气。波美知利气。黄知利气。医门摘要曰。和俗谓之尘
气。预灸则不生诸病。病气积于此而伤其身。犹尘气积柱下。生湿气。而破家宅。故即名此
穴谓之尘气。（释西悬所着方书训疟为知利气）
神道（甲乙）一名脏俞。（千金）第五椎节下间。俯而取之。（甲乙）禁刺（入门。类经一说
按千金曰。治卒病恶风欲死。及肉痹不知人。灸第五椎。名曰脏俞。百五十壮。多至三
百壮。便愈。翼方。肉痹下。有乳痈二字。
灵台（次注）第六椎节下间。俯而取之。（次注）禁刺。（入门）
按刺热篇云。六椎下间。主脾热。是谓灵台穴然其名。甲乙。千金。外台。并不载。资
下。皆载之。程衍道外台注引圣济总录且云。后人论注所增穴也。按甲乙所载十一穴。素问
云。督脉气所发者。二十八穴。项中央二。（次注曰。谓风府。哑门。二穴）发际后中八。（
次注曰。谓神庭上星。囟会。前顶。百会。后顶。强间。脑户。八穴。）面中三。（次注曰。
谓素 。水沟。龈交。三穴）大椎以下至尻尾及旁十五穴。次注以会阳而解及旁二字。然会阳
。是双穴也。加之为十六穴。其数不合经文。盖亡一穴也否则督脉气所发者。二十八穴者
。二十九穴之误。而十五穴。则十六穴之误欤。
至阳（甲乙）第七椎节下间。俯而取之（甲乙）宛宛中（明堂）
按刺热篇云。七椎下间。主肾热。明堂。作微俯而取之。
筋缩（甲乙）第九椎节下间。俯而取之。（甲乙）
按入门。作筋束。字误。
中枢（次注）第十椎节下间。俯而取之。（次注）
按类经曰。此穴诸书皆失之惟气府论。督脉下。王氏注中。有此穴。及考之气穴论。曰背与
心相控而痛。所治天突。与十椎者。其穴即此。按气穴论曰。天突与十椎及上纪。次注曰。按
甲乙经。经脉流注孔穴图经。当脊十椎下。并无穴目。恐是七椎。又注气府论曰。中枢在第
十椎节下间。何其说矛盾乎。与彼背俞注同。王冰疏卤。不足深责也。马莳曰。十椎下无穴
。当是大椎。亦遗有中枢。金鉴。载此穴。
脊中（甲乙）一名神宗。（资生）一名脊俞。（资生。引明堂。）第十一椎节下间。俯而取之
。（甲乙）禁灸。（甲乙）禁刺（入门）
按骨空论曰。灸脊中说见阳关大全。中作柱。
悬枢（甲乙）第十三椎节下间伏而取之。（甲乙）
按资生曰。铜人云。悬枢。在十三椎节下间。明堂上经作十二椎节间。下经作十一椎下
中穴。既在十一椎下。不应。悬枢又在十一椎下。固知其误矣。考之素问。亦与铜人同。当
以铜人为正。明堂上经亦误三字作二字也要之接脊穴。在十二椎节下尔。接脊穴。载奇穴部。
命门（甲乙）一名属累（甲乙）一名竹杖（俗名）第十四椎节下间。伏而取之。（甲乙）
按千金曰。胞落 。灸背脊当脐。不称穴名。类经曰。平脐用线牵而取之。恐有差。故
。又曰。千金云。腰痛不得动者。令病（千金。作患）人正立。以竹杖（千金。无杖字。）拄地
度至脐。（千金。有断竹二字。）乃取杖（取杖千金。作以度。）度背脊。灸杖（杖千金作竹上
二字）头尽（千金无尽字）处。此法。旧出于肘后方。而文有异同。今阅千金方。无竹杖字。
类经。所引证者。千金翼之文。而肾俞之说也。详于肾俞条。俗呼为竹杖穴者。盖同于类经
。洗冤录曰。凡命门骨。最属虚怯。以手击之即可立毙。因命门骨。左右两穴有红筋。若细
。通于两内肾。拍断即死。外无痕迹。若有称拍着命门处身死。只检验命门骨。紫赤者是也。
命门骨。自尾蛆骨。倒数上。第七椎两旁。各有一小穴者是。
阳关（次注）第十六椎节下间。坐而取之。（次注）
按甲乙。千金。外台不载。资生。作伏而取之。素问曰。失枕在肩上横骨间。折使榆臂
正灸脊中。次注曰。榆。读为摇。摇谓摇动也。然失枕非独取肩上横骨间。乃当正形灸脊中
也。欲而验之。则使摇动其臂。屈折其肘。自项之下。横齐肘端当其中间。则其处也。是曰
阳关。在第十六椎节下间。督脉气所发。按榆是揄误。
腰俞（甲乙）一名背解。一名髓空。一名腰户。（甲乙）一名髓孔。一名腰柱。（外台）一
俞。（大全）一名髓府。（大成）第二十一椎。节下间。（甲乙）宛宛中。以腹挺地。舒身。两手
相重支额。纵四体。后乃取其穴。（资生）
按神应经。作自大椎至此折三尺。舒身以腹挺地。聚英。作挺身伏地舒身。素问直解。
髓空。为肩井者。误。俞。扁鹊传。作输。无异义。
长强（灵枢）一名穷骨。一名 上。一名骨 。（灵枢）一名气之阴 。（甲乙）一名龟尾。
（肘
后）一名尾翠骨。（千翼）一名龙虎穴。一名曹溪路。一名三分闾。一名河车路。一名朝天巅
。一名上天梯。（卫生宝鉴）一名撅骨。（类经）一名尾闾。（医统）一名气 。（大成）尻骨下空
。（素问）脊 端。（甲乙）趺地取之。（资生） 骨端许三分。（聚英）陷者中。（明堂）
按癫狂篇云。灸穷骨二十壮。穷骨 骨也。马莳曰。长强也。又云。灸骨 二十壮。又
刺上。张注曰。长强也。今移入一名。骨空论云。脊骨下空。在尻骨下空。次注曰。不应主疗
经阙其名。新校正云。按长强在脊 端。正在尻骨下。王氏得非误乎。又曰。灸撅骨。次注曰
。尾穷谓之撅。撅当作HT 。字典曰。HT 本作HT 。音厥。说文曰。臀骨也明堂。脊 作脊骸。
误。尾翠骨上三寸。骨陷间。不合诸说。聚英。大成。趺作伏。是也。
背第二行自第一椎两旁挟脊各一寸半。下行至 骨下。及八 。凡四十四穴。
按内经曰。大椎上。两旁各一。凡二穴。王冰曰。未详何俞。新校正曰。按。大椎上旁
无穴。张介宾曰。今于大椎上旁按之甚 。当有穴。意者。甲乙经等。犹有未尽。吴昆曰。当是
天柱二穴。在挟项后发际大筋外廉陷中者。马莳曰。大椎乃督脉经穴。至腰俞。共二十一椎
。其曰二十四椎者。以项骨三椎不算也。至尾 穴。亦不算。今人灸大椎者。俱是项骨高起
者。见其骨高而大。误以为大椎。而取之。愚今除项骨三节则大椎。又数为第一椎。其两旁
。即大杼穴。乃足太阳膀胱经穴名也。新校正。以为大椎旁无穴。意者亦若今人以项之高骨
为大椎耳。此说不是。以王张为稳当。千金曰。治百种风。灸脑后大椎平处两厢。量二寸三分
。须取病患指寸量两厢。各灸百壮。得瘥。是不说穴名。盖大椎上两旁也。分寸稍异。
大杼（素问）项第一椎下两旁。各一寸五分。陷者中。（甲乙）正坐而取之。（类经）禁灸（
资生）
按类经。金鉴。每穴作去脊中二寸。说既见。千金。类经。作项后。入门。作第一节外。
下诸
穴皆作几节外。王冰注气府论。刺疟篇。以背俞为大杼穴。又注水热穴论。为风门热府。又
注刺热论为未详。又注举痛论为心俞。令读者范然刺热论新校正曰。王注水热穴论。以风门
热
府为背俞。又注气穴论。以大杼。为背俞。此注云。未详。盖疑之。素问直解曰。背俞指肺
俞
。非也。骨空论曰。视背俞陷者灸之是似泛指背部俞穴与形志篇曰欲知背俞云云同。水热穴
The *Qifu Lun* (Treatise on Qi Orifices) states: From Dazhui (Great Vertebra, GV14) down to the coccyx, and fifteen acupoints on each side, down to below the sacrum, there are twenty-one vertebral segments in total. This is the method for counting the spinal vertebrae.
The *Gudu Pian* (Treatise on Bone Measurements) states: The spinal column, from below down to the tailbone, consists of twenty-one segments and measures three chi in length. The upper segment measures one cun and four fen, with the remaining fractional measurement located below. Therefore, the upper seven segments up to the thoracic spine measure nine cun and eight fen, with the remaining seven fen located below. Consequently, when selecting various acupoints on the back, excluding the spinal column itself, various theories abound. According to the *Beishu Pian* (Treatise on Back-Shu Points): The major Shu point in the chest (Note by Head: some versions read "back") is located at the end of the Zhugu bone. Feishu (BL13) is between the third Jiao, Xinshu (BL15) is between the fifth Jiao, Geshu (BL17) is between the seventh Jiao, Ganshu (BL18) is between the ninth Jiao, Pishu (BL20) is between the eleventh Jiao, and Shenshu (BL23) is between the fourteenth Jiao. All these points flank the spine and are approximately three cun apart. To verify them, press the location; if there is a response in the center and pain alleviates, that is the Shu point. Moxibustion may be applied, but needling is contraindicated. If Qi is excess, use draining methods; if deficient, use tonifying methods using fire. For tonification, do not blow on the fire; allow it to extinguish naturally. For draining, blow rapidly on the fire and pat the moxa cone until the fire extinguishes.
The *Jia Yi Jing* (Systematic Classic of Acupuncture and Moxibustion) states: On both sides flanking the spine, each is one cun and five fen. Note: Measure the distance between the two nipples and take half; this is slightly more than four cun. Subtracting one cun and five fen from each side, the remainder is slightly more than one cun and five fen, which represents the width of the spinal column. Furthermore, the *Su Wen* (Basic Questions) states: Below the back, three cun lateral to the spine, press while instructing the patient to exhale; the sensation should be palpable. The characters "xia" (flank/clasp) and "pang" (side) refer to the space excluding the bone. The character "suo" indicates an approximate measure. Ancients did not strictly adhere to precise measurements but provided general indications. Thus, it is said: pressing should elicit a central response and pain relief, or simply a palpable response. The *Shen Ying Jing* (Divine Response Classic) states: Regarding Back-Shu points, ancient texts state they flank the spine at one cun and five fen each, totaling three cun divided between both sides. However, it is unknown that saying "flanking the spine," the character "xia" implies excluding the bone. If including the spinal bone, it should be two cun on each side, totaling four cun divided between both sides. Although this theory derives four cun, it is incorrect. Later generations used the theory of eight cun between the nipples to measure the back and waist, stating two cun from the midline of the spine, or one cun and five fen; neither should be followed. Zhang Jiabin verified fish bones and determined acupoints at the protruding areas. This likely follows the erroneous theories of Wang Shuquan and local physicians. The character "jie" (segment/joint) takes its meaning from bamboo nodes, hence terms like bone joint, articular joint, and proximal phalanx. The protruding part of the spinal bone is called a "jie." The classics say: "between the lower part of the segment," meaning the space below the protrusion is the acupoint. Moreover, Zhang's interpretation of "between the lower part of the segment" contradicts his own explanation, which is highly contradictory. There are three cervical vertebrae in the human neck, named Zhu Gu (Pillar Bone), also known as Tianzhu Gu (Heavenly Pillar Bone), or the head stem. Together with the spinal column, there are twenty-four segments. People mistakenly identify the high cervical bone as Dazhui. This error stems from the *Zhou Hou Bei Ji Fang* (Handbook of Prescriptions for Emergencies), which locates Dazhui at the large prominent segment in the neck. Works such as *Wai Tai Mi Yao* (Essential Prescriptions Worth a Thousand Gold for Emergencies), *Lei Jing* (Classified Classics), and *Zhen Jiu Da Quan* (Complete Manual of Acupuncture and Moxibustion) identify the level with the shoulders as Dazhui. Xiangchuan Taichong stated: Dazhui is named so because the vertebra is large; if the bone is not large, how can it be called Dazhui? Therefore, calling the first vertebra appropriate is most fitting. Currently, it is defined that the vertebra level with the shoulder is the first vertebra; even if small, it is acceptable. Size is not restrictive. If above or below a vertebra there is a particularly large one, it can still be called Dazhui regardless of position. This might result in twenty-two or twenty vertebrae, contradicting the number twenty-one. Only by taking one vertebra and proceeding sequentially downwards, defining the shoulder-level one as Dazhui, is this rigid interpretation confusing. Xiangyue Niuan in *Juan Huai Shi Jing* (Scroll-Holding Food Mirror) said: My master Xuanyi stated: The method for determining Dazhui is to have the patient sit upright facing forward and move the head and neck; the cervical vertebrae move together. Identifying the stationary one as Dazhui is very easy. Based on this, having the person bend their head causes the cervical vertebrae to protrude; looking up makes them invisible. This is the third cervical vertebra. Below it is Dazhui. Between the seventh and eighth vertebrae below, and between the fourteenth and fifteenth vertebrae below, are the sites of flexion and extension. Counting upwards from these sites determines Dazhui. This is another method.
Ma Shi stated: Dazhui is an acupoint of the Du Mai (Conception Vessel). From Dazhui to Yaoshu, there are twenty-one vertebrae. The mention of twenty-four vertebrae accounts for the unequal cervical vertebrae. The coccygeal acupoints also vary. Modern practitioners moxa Dazhui wherever the cervical bone is high, mistaking the high and large bone for Dazhui. I now exclude the three cervical segments, making Dazhui the first vertebra. This theory is correct. It has been generally accepted since ancient times that there are twenty-one spinal vertebrae without dissent. This is determined by palpating through skin and muscle, not by dissection. Chen Mingshan in *Xi Yuan Lu* (Collected Cases of Injustice Rectified) stated: The neck and spine each have twelve segments. Note: From the neck to the waist, there are twenty-four vertebrae in total. There is a large vertebra on top of the bones. The human body has five cervical vertebrae and nineteen dorsal vertebrae, summing to twenty-four. This states that the large vertebra of the neck is within the twenty-four bones. This view does not match current observations. Mr. Dongyang in *Zang Zhi* (Record of Organs) stated: The back of the spinal column has fins like a fish, with seventeen segments. They are narrow at the top and wide at the bottom, shaped like a zither. This statement caused great doubt worldwide. Verification shows the spinal column actually has seventeen segments. Counting twenty-one segments through the skin includes the lumbosacral bones. These bones are much larger than the spinal vertebrae, curving inward to form the buttocks and sacrum. Their extremity is the so-called coccyx. The back of these bones has four vertebral processes. Palpating through the skin aligns them with the spinal column, connecting with the seventeen segments to make twenty-one vertebrae. Beside these vertebral processes, in the depressed areas, there are holes communicating internally, four on each side, totaling eight holes. Ancient books say: The first empty space, the second empty space, are not false. *Xi Yuan Lu* states: Both men and women have a bone in the waist, palm-sized, with eight holes arranged in four rows. This bone is round in men and flat in women, protecting the site of conception. When locating Mingmen (GV4), counting continuously yields twenty-one vertebrae, allowing accurate placement of all acupoints without error. *Fa Hui Zhu* (Commentary on Elucidation) states: The Yaoke (lumbosacral) bone is also called Yaoguan bone. The human spinal column has twenty-one segments. From the sixteenth segment downward is the Yaoguan bone. At the attachment flanking the spine, the seventeenth to twentieth segments, four vertebrae in total, are attached to the Yaoguan bone and enter the Mingmen acupoint, corresponding to the first and second spaces flanking the spine. Furthermore, the Du Mai originates at Changqiang (GV1) in the middle of the spine, below the twenty-first vertebra, ascending to below the sixteenth vertebra, where Yangguan (GV3) is located. The twentieth to seventeenth vertebrae have no acupoints, clearly indicating attachment to the Yaoguan bone. This theory is erroneous and needs no refutation.
The Yaoke bone is also known as Yaoguan bone or Yaokao bone. The eight holes are its cavities. Illustrated here with a skeletal diagram.
[External View]
Internally forming the buttocks and sacrum, the extremity is the coccyx. *Jin Jian* (Golden Mirror) states: Weilu (Coccyx), also known as Di Duan, Ju Gu, or Qiong Gu. Located behind the anus. Its upper end is commonly called the sacrum, also known as the tailbone.
[Lateral View]
[Internal View]
[Back-Waist General Diagram 1]
[Back-Waist General Diagram 2]
Along the midline of the back, from the first vertebra down to the coccyx, there are fourteen acupoints in total.
Dazhui (GV14) (*Su Wen*), also known as Bailao (*Lei Jing*). Located in the depression above the first vertebra. (*Jia Yi Jing*) In the hollow. (*Zi Sheng*)
Note: *Jia Yi Jing* omits the character "above," which is an error. The vertebral bone is also called Zhugu bone. Later generations confused Dazhui with Dashu. *Da Quan* and others list Dashu as Bailao, which should not be followed. *Lei Jing* states: One theory says level with the shoulders, as previously mentioned. *Shang Han Lun* (Treatise on Cold Damage) says: The first interval of Dazhui refers to Daodao.
Daodao (GV13) (*Jia Yi Jing*). Between the lower part of the Dazhui segment, locate with the head bent forward. (*Jia Yi Jing*) In the depression. (*Ming Tang*)
Note: *Qian Jin* and *Qian Jin Yi Fang* read "below the next segment," consistent throughout. *Ju Ying*, *Yi Tong*, Wu Wenbing, etc., omit the character "segment," which is incorrect.
Shenzhu (GV12) (*Jia Yi Jing*). Between the lower part of the third vertebra segment, locate with the head bent forward. (*Jia Yi Jing*) In the hollow. (*Ming Tang*)
Note: In Japanese, it is called Chinki, named for treating Chinki (dust qi). *Yuan Xing Quan Yi Chao* states: Dust qi originates from the Lung organ. Murakami Ryokko's *Ci Zhi* records four conditions: Red Zhirili Qi, Zhirili Zhirili Qi, Bomei Zhirili Qi, Yellow Zhirili Qi. *Yi Men Zhao Yao* states: In common parlance, it is called Chinki. Preventive moxibustion prevents various diseases. Pathogenic qi accumulates here and harms the body, similar to dust accumulating under pillars, generating dampness and ruining the household; hence this acupoint is named Chinki. (Xixuan's commentary on Fang Shu interprets malaria as Zhirili Qi).
Shendao (GV11) (*Jia Yi Jing*), also known as Zangshu (*Qian Jin*). Between the lower part of the fifth vertebra segment, locate with the head bent forward. (*Jia Yi Jing*) Needling is prohibited. (*Ru Men*, *Lei Jing* alternative view)
Note: *Qian Jin* states: Treat sudden onset of aversion to wind nearing death, and flesh bi (numbness/paralysis) with loss of consciousness. Moxa the fifth vertebra, named Zangshu, 150 cones, up to 300 cones for recovery. *Yi Fang* adds "mammary abscess" under flesh bi.
Lingtai (GV10) (Secondary Note). Between the lower part of the sixth vertebra segment, locate with the head bent forward. (Secondary Note) Needling is prohibited. (*Ru Men*)
Note: *Ci Re Pian* (Treatise on Heat Penetration) states: The space below the sixth vertebra governs Spleen heat; this is the Lingtai acupoint. However, its name is not recorded in *Jia Yi*, *Qian Jin*, or *Wai Tai*. It appears in later editions of *Zi Sheng*. Cheng Yandao's note on *Wai Tai* citing *Sheng Ji Zong Lu* states: It is an acupoint added by later commentators. According to *Jia Yi*, there are eleven acupoints listed. *Su Wen* states: Twenty-eight acupoints where Du Mai Qi emerges. Two in the center of the neck (Note: Fengfu GV16, Yamen GV15). Eight behind the hairline (Note: Shenting GV24, Shangxing GV23, Xinhui GV22, Qian Ding GV21, Baihui GV20, Hou Ding GV19, Jiangjian GB17, Naohu GV17 - *Correction: Naohu is GV17, Jiangjian is GB17, text lists 8 points*). Three in the center of the face (Note: Suliao GV26, Shuigou GV26, Yinjiao CV24). From Dazhui down to the sacrum/tail and fifteen on the sides. The secondary note explains "and sides" using Huiyang (BL34). However, Huiyang is a paired acupoint; adding it makes sixteen, inconsistent with the text, implying one acupoint is missing. Otherwise, the twenty-eight acupoints of Du Mai Qi might be a typo for twenty-nine, and the fifteen might be a typo for sixteen.
Zhiyang (GV9) (*Jia Yi Jing*). Between the lower part of the seventh vertebra segment, locate with the head bent forward. (*Jia Yi Jing*) In the hollow. (*Ming Tang*)
Note: *Ci Re Pian* states: The space below the seventh vertebra governs Kidney heat. *Ming Tang* reads "slightly bend forward to locate."
Jinsuo (GV9) (*Jia Yi Jing*). Between the lower part of the ninth vertebra segment, locate with the head bent forward. (*Jia Yi Jing*)
Note: *Ru Men* reads Jinshu, which is a textual error.
Zhongshu (GV9) (Secondary Note). Between the lower part of the tenth vertebra segment, locate with the head bent forward. (Secondary Note)
Note: *Lei Jing* states: This acupoint is lost in most texts, appearing only in Wang Bing's note on *Qi Fu Lun* under Du Mai. Examining *Qi Xue Lun*: "Back and heart controlled pain, treated by Tantu and the tenth vertebra." The acupoint is this one. *Qi Xue Lun* states: Tantu, the tenth vertebra, and Shangji. Secondary note: According to *Jia Yi Jing* and *Jing Mai Liu Zhu Kong Xue Tu Jing*, there is no acupoint below the tenth vertebra of the spine, possibly the seventh vertebra. Another note on *Qi Fu Lun* states: Zhongshu is between the lower part of the tenth vertebra segment. Why is this contradictory? Same as the Back-Shu note. Wang Bing's commentary is crude and not worth deep criticism. Ma Shi states: No acupoint below the tenth vertebra; it should be Dazhui, also omitting Zhongshu. *Jin Jian* records this acupoint.
Jizhong (GV8) (*Jia Yi Jing*), also known as Shenzong (*Zi Sheng*), also known as Jishu (*Zi Sheng* citing *Ming Tang*). Between the lower part of the eleventh vertebra segment, locate with the head bent forward. (*Jia Yi Jing*) Moxibustion is prohibited. (*Jia Yi Jing*) Needling is prohibited. (*Ru Men*)
Note: *Gu Kong Lun* (Treatise on Empty Bones) mentions moxa Jizhong, see Yangguan. *Da Quan* reads Zhu.
Xianshu (GV7) (*Jia Yi Jing*). Between the lower part of the thirteenth vertebra segment, locate lying prone. (*Jia Yi Jing*)
Note: *Zi Sheng* states: *Tong Ren* says Xianshu is between the lower part of the thirteenth vertebra segment. *Ming Tang Shang Jing* places it between the twelfth segment, *Xia Jing* below the eleventh vertebra. Since it is below the eleventh vertebra, it shouldn't be Xianshu, yet it is again below the eleventh vertebra, confirming the error. Checking *Su Wen*, it agrees with *Tong Ren*; *Tong Ren* should be correct. *Ming Tang Shang Jing* is also wrong. Changing three characters to two, essentially the Jiejie acupoint is below the twelfth segment. Jiejie is recorded in the Extraordinary Acupoints section.
Mingmen (GV4) (*Jia Yi Jing*), also known as Shulei (*Jia Yi Jing*), also known as Zhuzhang (Common Name). Between the lower part of the fourteenth vertebra segment, locate lying prone. (*Jia Yi Jing*)
Note: *Qian Jin* states: Baoluo, moxa the back spine aligned with the navel, without naming the acupoint. *Lei Jing* states: Align with the navel using a thread to locate, fearing error. Also: *Qian Jin* states: For lower back pain preventing movement, have the patient stand upright, prop a bamboo stick on the ground, measure to the navel, then take the stick to measure the back spine, moxa to the end of the stick. This method originated from *Zhou Hou Bei Ji Fang*, with textual variations. Reading *Qian Jin Fang*, there is no "bamboo stick" character; *Lei Jing* cites *Qian Jin Yi Fang*, relating to Shenshu, detailed in the Shenshu entry. Commonly called Zhuzhang acupoint, consistent with *Lei Jing*. *Xi Yuan Lu* states: The Mingmen bone is extremely fragile; striking it with hand can cause immediate death. Because red veins exist in the left and right acupoints of the Mingmen bone, thin and connecting to the inner kidneys, snapping them causes death without external traces. If someone claims death from being struck at Mingmen, only examine the Mingmen bone; purple-red indicates injury. The Mingmen bone is the seventh vertebra counted upward from the coccyx, with a small hole on each side.
Yangguan (GV3) (Secondary Note). Between the lower part of the sixteenth vertebra segment, locate sitting. (Secondary Note)
Note: Not recorded in *Jia Yi*, *Qian Jin*, or *Wai Tai*. *Zi Sheng* reads "locate lying prone." *Su Wen* states: Stiff neck is between the transverse bone of the shoulder. Bend and shake the arm, straighten and moxa Jizhong. Secondary note: Yu reads as Yao, meaning shake. However, stiff neck is not solely treated at the transverse bone of the shoulder, but requires straightening the body and moxa Jizhong. To verify, shake the arm, flex the elbow, from below the neck, horizontally aligned with the elbow end in the middle, that is the location. This is called Yangguan, between the lower part of the sixteenth vertebra segment, where Du Mai Qi emerges. Note: Yu is a typo for You.
Yaoshu (GV3) (*Jia Yi Jing*), also known as Beijie, Suikong, Yaohu (*Jia Yi Jing*), Suikong, Yaozhu (*Wai Tai*), Yi Shu (*Da Quan*), Suifu (*Da Cheng*). Between the lower part of the twenty-first vertebra segment. (*Jia Yi Jing*) In the hollow. Press abdomen to ground, extend body, hands stacked supporting forehead, relax limbs, then locate acupoint. (*Zi Sheng*)
Note: *Shen Ying Jing* reads: From Dazhui to here fold three chi, extend body pressing abdomen to ground. *Ju Ying* reads: Straighten body, lie prone, extend body. *Su Wen Zhi Jie* identifying Suikong as Jianjing is wrong. Yu in Bian Que Zhuan reads Shu, same meaning.
Changqiang (GV1) (*Ling Shu*), also known as Qiong Gu, Yi Shang, Gu Yi (*Ling Shu*), Qi Zhi Yin Yi (*Jia Yi Jing*), Guiwei (*Zhou Hou*), Wei Cui Gu (*Qian Yi*), Long Hu Xue, Caoxi Lu, San Fen Lv, Heche Lu, Chaotian Dian, Shang Tian Ti (*Wei Sheng Bao Jian*), Ju Gu (*Lei Jing*), Weilu (*Yi Tong*), Qi Yi (*Da Cheng*). Empty space below the sacrum. (*Su Wen*) End of the spine. (*Jia Yi Jing*) Locate feet touching ground. (*Zi Sheng*) Three fen from the end of the Yi bone. (*Ju Ying*) In the depression. (*Ming Tang*)
Note: *Dian Kuang Pian* (Treatise on Mania and Depression) states: Moxa Qiong Gu 20 cones. Qiong Gu is the Yi bone. Ma Shi states: Changqiang. Also: Moxa Gu Yi 20 cones. Also needle Yi Shang. Zhang Note states: Changqiang. Now moved to aliases. *Gu Kong Lun* states: Empty space below the spinal bone, in the empty space below the sacrum. Secondary note: Should not govern treatment, scripture lacks its name. New Correction states: According to Changqiang being at the end of the spine, exactly below the sacrum, was Wang's error? Also: Moxa Ju Gu. Secondary note: Tail Qiong is called Ju. Ju should be HT . Dictionary states: HT originally HT , sound Jue. *Shuo Wen* states: Buttock bone. *Ming Tang* reads Ji Hai for Ji Yi, error. Three cun above Wei Cui Gu, in the bone depression, inconsistent with other theories. *Ju Ying*, *Da Cheng* read Fu for Fu, which is correct.
The second row of the back, starting from one cun and five fen on both sides of the first vertebra flanking the spine, descending below the Yi bone and the eight holes. Total forty-four acupoints.
Note: *Nei Jing* states: Above Dazhui, one on each side, total two acupoints. Wang Bing states: Unclear which Shu. New Correction states: Note, there are no acupoints lateral to Dazhui. Zhang Jiabin states: Now pressing lateral to Dazhui is very tender, there should be acupoints, perhaps *Jia Yi Jing* etc. are incomplete. Wu Kun states: Likely Tianzhu two acupoints, in the depression outside the large tendon at the back of the neck hairline. Ma Shi states: Dazhui is a Du Mai acupoint. From Dazhui to Yaoshu, total twenty-one vertebrae. The claim of twenty-four excludes the three cervical vertebrae. The coccygeal acupoints are also excluded. Modern practitioners moxa Dazhui at the high cervical bone, mistaking it for Dazhui. I now exclude the three cervical segments, making Dazhui the first vertebra. Its sides are Dashu, a Bladder Meridian of Foot-Taiyang acupoint. New Correction considers no acupoint lateral to Dazhui, assuming people mistake the high cervical bone for Dazhui, this view is incorrect. Wang and Zhang are more stable. *Qian Jin* states: Treat hundred types of wind, moxa both sides of the flat area behind the head at Dazhui, measure two cun and three fen, must use patient's finger cun to measure both sides, moxa 100 cones each, recovery achieved. Does not name acupoint, likely above Dazhui on both sides. Measurement varies slightly.
Dashu (BL11) (*Su Wen*). One cun and five fen on both sides below the first cervical vertebra, in the depression. (*Jia Yi Jing*) Locate sitting upright. (*Lei Jing*) Moxibustion is prohibited. (*Zi Sheng*)
Note: *Lei Jing*, *Jin Jian* place each acupoint two cun from the spine midline, as previously mentioned. *Qian Jin*, *Lei Jing* read "behind the neck." *Ru Men* reads "outside the first segment," subsequent acupoints read "outside several segments." Wang Bing's notes on *Qi Fu Lun* and *Ci Nue Pian* identify Back-Shu as Dashu. Note on *Shui Re Xue Lun* identifies it as Fengmen Refu. Note on *Ci Re Lun* says unclear. Note on *Ju Tong Lun* identifies it as Xinshu, confusing readers. *Ci Re Lun* New Correction states: Wang's note on *Shui Re Xue Lun* identifies Fengmen Refu as Back-Shu. Note on *Qi Xue Lun* identifies Dashu as Back-Shu. This note says unclear, expressing doubt. *Su Wen Zhi Jie* states: Back-Shu refers to Feishu, which is incorrect. *Gu Kong Lun* states: View Back-Shu depressions and moxa, seemingly referring generally to Back-Shu acupoints. Consistent with *Xing Zhi Pian* stating: To know Back-Shu... *Shui Re Xue