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My uncle, Mr. Danyuan, authored the *Jingxue Huijie* (Collected Explanations of Acupoints), in two volumes. Because his youngest son was blind and engaged in acupuncture treatment, he wrote this work. When I was young, I served at my uncle's knees in Wucheng. At that time, I wished to consult the previous *Huijie*, and requested my uncle to let me read it again. I found that the citations were merely from three or five sources, which were insufficient for verification. Therefore, I used the books in my family's collection to repair and supplement it, expanding it into eight volumes. Shortly after, I obtained the research by Horitachi, and thus thoroughly studied various theories, which greatly contributed to my academic pursuits. The manuscript was completed, so I did not adopt Horitachi's views. Yasui Gen'etsu's *Yuxue Zhezhong* (Compromise on Shu Points) copied and integrated selections comprehensively but lacked precision, regretfully containing many omissions. My own insights are shallow and my knowledge limited; my citations and arguments are sparse and flawed. Is it only comparable to Horitachi's work? I hope future readers will correct these errors.

On the day of mid-spring in the Guihai year of the Gengwa era
Written by Yuan Changke of Nanyang

1. Regarding annotations of acupoints, the *Jia Yi Jing* (Systematic Classic of Acupuncture and Moxibustion) is considered the most ancient, followed by the *Qian Jin Fang* (Essential Prescriptions Worth a Thousand Gold) and the *Wai Tai Mi Yao* (Medical Secrets of an Official). In later generations, points were arbitrarily added or removed, leading to conflicting theories that left learners bewildered. Therefore, this compilation aims to distinguish the fallacies of various schools, guiding students on what to follow.

2. Contemporary discussions on meridians and acupoints generally revere Hua Suo's (Slippery Master's) *Shi Si Jing Fa Hui Xue Ge* (Song of Acupoints in the Elaboration of Fourteen Meridians) as authoritative dogma. Scholars speculate upon each meridian to identify Shu points, tracing paths either from hand to head or foot to head, focusing solely on the flow of Qi and Blood without examining the complete set of points in each anatomical region. Consequently, confusion arises where multiple points converge, such as Xiaguan, Fenglong, Ermen, Tinggong, and Tinghui, leading to redundant selection without proper distinction. Although *Fa Hui Xue Zhu* is based on the *Zi Sheng Jing* (Classic of Life Nourishment), its point nomenclature prioritizes meridians over anatomical regions, imitating the *Wai Tai Mi Yao*. It added the Ren Mai (Conception Vessel) and Du Mai (Governor Vessel) to the twelve regular meridians of the hands and feet, creating the category of "Fourteen Meridians" and assigning points accordingly. This approach led to errors in learning. Now, when selecting Shu points, we first detail their locations in the head, face, abdomen, back, neck, and throat. Then, we deduce the relationships of collaterals and meridians in terms of superior-inferior and anterior-posterior aspects, making them clear as if looking at one's palm. Thus, this work uses the *Jia Yi Jing* and *Qian Jin Fang* to create diagrams divided by anatomical regions. The details of Qi and Blood flow are provided subsequently.

3. Meridian flow, intersections, and acupoint songs are fully contained in the *Shi Si Jing Fa Hui*. Differences and similarities with the *Jing Mai Pian* (Chapter on Meridians) are detailed in Okamoto Takechiku's *Zang Fu Xiang Jie* (Detailed Explanation of Zang-Fu Organs). The Eight Extraordinary Vessels are treated similarly. For any discrepancies among the Shu points of various meridians, such as the Zhongfu and Yunmen points of the Lung Meridian being moved to the Spleen Meridian in the *Wai Tai Mi Yao*, these must be recorded for reference. Variations in moxibustion cone sizes and needle insertion depths exist among texts but should not be rigidly adhered to in clinical practice. Therefore, they are not listed under individual points but are comprehensively presented in the Treatment Section of the supplementary volume. Prohibited points for needling and moxibustion are also noted under each relevant point.

4. This compilation primarily relies on the *Jia Yi Jing*, linking annotations from other editions. However, classical text passages that can be verified are recorded first, preceding the *Jia Yi Jing*, to show students which ancient texts are worthy of emulation and to adhere to older traditions.

5. The *Qian Jin Fang* states: "In Wu and Shu regions, moxibustion is widely practiced using a method called 'A Shi' (Ah-Shi). 'A Shi' refers to Tian Ying points (Heavenly Response Points), identified where the patient expresses relief. These naturally depressible areas correspond to the course of meridians, yielding frequent therapeutic effects. This aligns with the ancient concept of 'pain as the Shu point.' However, relying solely on 'A Shi' while dismissing standard meridian theory as pedantic is abandoning the Great Dao for expediency. One treats the disease without understanding why it heals. Points referred to as 'A Shi' without specific names are recorded in the Treatment Section of the supplementary volume."

6. All Extraordinary Points (Qi Xue) are categorized by region. A-Shi points lacking specific names are not included.

7. Moxibustion methods originating from foreign lands and transmitted to our country are documented in texts such as the *Sheng Ji Zong Lu* (Comprehensive Mirror of Holy Relief) and *Shen Ying Jing* (Divine Efficacy Classic). Methods like the Nine Luminaries Points are not included here.

8. The use of "Same-Body Cun" (body-inch measurement) need not be applied rigidly; it is used mainly in emergencies. Various methods are described in the opening pages.

9. In the annotations of acupoints, when texts like the *Zi Sheng Jing* cite other works, those citations are cross-referenced. If the original text is unavailable, the citation is attributed directly to the *Zi Sheng Jing*.

10. During reading, encountering alternative names can be confusing. Therefore, alternative names are written in small print below the acupoint names in the table of contents to facilitate search.

11. The bibliography lists only works cited under specific acupoints. Evidence and corrections are provided in the textual criticism section. Annotations from commentaries on the *Su Wen* and *Nan Jing*, as well as historical texts, are not placed under individual points to avoid claiming erudition through excessive listing. Occasionally, books outside the main bibliography are annotated under points, such as the *Gui Xin Za Shi*, *You You Xin Shu*, and *Wu Yun Chao*; these titles are formally recorded. Abbreviated titles are printed in small print below the directory.

12. The family copy of the *Sheng Ji Zong Lu* is a transcription, raising doubts about measurements and characters, so it is rarely cited here. Wu Wenbing's *Zhen Jiu Da Cheng* (Great Compendium of Acupuncture and Moxibustion) lacks point-specific annotations. Yang Jizhou's *Zhen Jiu Da Cheng* often includes annotations under points. References simply stating "Da Cheng" refer to Yang's work. References to Wu Wenbing's work specify his name to distinguish it.

13. In the Flow Compilation, the *Jia Yi Jing* text is already annotated under points, so it is not separately cited. If other books are cited, their titles are recorded. Phrases like "emitted from [Meridian Name]" are abbreviated to just "emitted," omitting the meridian name. However, for the Lung Meridian, "Tai Yin Meridian" is explicitly added for clarity. Similar abbreviations apply to collateral pathways.

14. In the Extraordinary Points section, if different names have different annotations but refer to the same physical location, no commentary is added to alter them, as they are not bound by meridian flow rules.

15. For Extraordinary Points with identical names but different locations, no explanatory note is given in each entry. However, if a point shares a name with another, it is noted: "Same name, different location as [Region] [Point Name]," to prevent reader confusion.