六十四难曰。十变又言阴井木。阳井金。阴荥火。阳荥水。阴俞土。阳俞木。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、庾之柔也。
乙为木。故言阴井木也。庚为金。故言阳井金也。余皆仿此。
丁曰。经言刚柔者。谓阴井木。阳井金。庚金为刚。乙木为柔。阴荥火。阳荥水。壬水为刚。丁火为柔。阴俞土。
阳俞木。甲木为刚。己土为柔。阴经金。阳经火。丙火为刚。辛金为柔。阴合水。阳合土。戊土为刚。癸水为柔。
杨曰。五脏皆为阴。阴井为木。荥为火。俞为土。经为金。合为水。六腑为阳。阳井为金。荥为水。俞为木。经为
火。合为土。以阴井木配阳井金。是阴阳夫妇之义。故云乙为庚之柔。庚为乙之刚。余并如此也。虞曰。所克者为妻。
谓孤阳不生。孤阴不长。故井荥亦名。夫妇刚柔相因而成也。
六十五难曰。经言所出为井。所入为合。其法奈何。
杨曰。奈何犹如何也。
然。所出为井。井者东方春也。万物之始生。故言所出为井也。所入为合。合者、北方冬也。阳气入脏。故言所入
为合也。
丁曰。人之阳气。随四时而出入。故春气在井。夏在荥。秋在经。冬在合。其所取气穴。皆随四时而刺之也。
杨曰。春夏主生养。故阳气在外。秋冬主收藏。故阳气在内。人亦法之。
六十六难曰。经言肺之原。出于太渊。
丁曰。在右手掌后。鱼际下。是脉之大会。故云肺之原。出于太渊。杨曰。穴在掌后是也。虞曰。针经言。五脏有
俞无原。原与俞共一穴所出。难经又言。五脏有原所出。乃亦针经中俞穴也。两义皆通也。
心之原。出于大陵。
丁曰。在掌后两筋间陷中。此是心包络之原也。虞曰。在掌后两骨间。
肝之原。出于太冲。
虞曰。在足大指本节后二寸是。又曰。足大指本节后二寸或一寸半是也。
脾之原出于太白。
丁曰。在足内侧核骨下。
肾之原。出于太溪。
丁曰。在足内踝后跟骨间是也。
少阴之原。出于兑骨。
丁曰。神门穴是也。此是真心之脉也。杨曰。此皆五脏俞也。所以五脏皆以俞为原。少阴真心脉也。亦有原在掌后
兑骨端陷者中。一名神门。一名中都。前云心之原出于大陵者。是心胞络脉也。凡云心病者。皆在心包络脉矣。真心不
病。故无俞。今有原者。外经之病。不治五内也。
胆之原出于丘墟。
丁曰。在足外踝下微前是也。杨曰。足内踝后微前也。
胃之原。出于冲阳。
丁曰。在足跗上五寸骨间动脉是也。
三焦之原。出于阳池。
丁曰。在手小指次指本节后陷中是也。杨曰。手表腕上也。
膀胱之原。出于京骨。
丁杨曰。在足外侧大骨下赤白肉际。
大肠之原出于合谷。
丁曰。在大指次指间虎口内。杨曰。手大指岐骨间。
小肠之原出于腕骨。
丁曰。在小指腕骨内。杨曰。在手腕陷中。指腕者。误也。虞曰。以上十二经。皆配之五行。其五行行胜之年。于
王前先泻其原。不足之年。先补其原。即此原也。
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。三焦所行之俞为原者。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。取其原也。
杨曰。齐下肾间动气者。丹田也。丹田者、人之根本也。精神之所藏。五气之根元。太子之腑也。男子以藏精女子
主月水。以生养子息。合和阴阳之门户也。在齐下三寸。方圆四寸。附着脊脉两肾之根。其中央黄。左青。右白。上赤。
下黑。三寸法三才。四寸法四时。五色法五行。两肾之间。名曰大海。一名溺水。中有神龟。呼吸元气流行。则为风雨。
通气四肢。无所不至也。肾者、分为日月之精。虚无之气。人之根本也。齐者、人之命也。分为一名太中极。一名太 。
一名昆仑。一名持枢。一名五城。五城有真人。即五帝也。五城之外有八使者。即八卦神也。八使者。并太一为九卿。
八卦之外有十二楼。楼有十二子也。并三焦神为二十七大夫。又并四肢神为八十一元士。齐中央名太一君之侯王。王天
大将军。特进侯。主人身中万二千神也。郊在头上脑户中。庙在项后顶上。社在脾左端。稷在大肠穷。风伯在八门。八
门在齐旁。雨师在小肠穷。四渎云气在昆仑。弱水在胞中。所以备言此者。欲明肾为人生之本焉。故知丹田者。性命之
本也。道士思神。比邱坐禅。皆行心气于脐下者。良为此也。故云原者。三焦之尊号也。三焦合气于肾故也。虞曰。在
天则三元五运相因而成。在人则三焦五脏相因而成也。素问曰。其气三。其生五。此之谓也。启玄子曰。人之所存。秉
五行之运用。征其本始。从三气以生成。此则天地之原气也。故五脏六腑有病皆取其原也。丁曰。三焦者、是十二经根
本。是生气之原也。为臣使之官。宣行荣卫。所以在阳经辄有其原也。
Difficulty 64 states: The "Shi Bian" (Ten Transformations) chapter further mentions that the Jing-well points of Yin meridians belong to Wood, while those of Yang meridians belong to Metal; the Ying-spring points of Yin meridians belong to Fire, while those of Yang meridians belong to Water; the Shu-stream points of Yin meridians belong to Earth, while those of Yang meridians belong to Wood; the Jing-river points of Yin meridians belong to Metal, while those of Yang meridians belong to Fire; the He-sea points of Yin meridians belong to Water, while those of Yang meridians belong to Earth.
The Five Transport points (Wu Shu Xue) for Yin and Yang differ in their elemental attributes. What is the meaning behind this? The response is: This illustrates the principle of Gang-Rou (Hard-Soft or Male-Female complementarity). The Jing-well point of Yin is Yi Wood, while the Jing-well point of Yang is Geng Metal. The Yang Jing-well point is Geng Metal, where Geng represents the "Gang" (firm/hard) aspect of Yi. The Yin Jing-well point is Yi Wood, where Yi represents the "Rou" (soft/tender) aspect of Geng.
Since Yi belongs to Wood, it is stated that the Yin Jing-well point belongs to Wood. Since Geng belongs to Metal, it is stated that the Yang Jing-well point belongs to Metal. The same logic applies to the rest of the points.
Master Ding says: When the classic refers to Gang and Rou, it means that the Yin Jing-well is Wood and the Yang Jing-well is Metal, with Geng Metal being Gang and Yi Wood being Rou; the Yin Ying-spring is Fire and the Yang Ying-spring is Water, with Ren Water being Gang and Ding Fire being Rou; the Yin Shu-stream is Earth and the Yang Shu-stream is Wood, with Jia Wood being Gang and Ji Earth being Rou; the Yin Jing-river is Metal and the Yang Jing-river is Fire, with Bing Fire being Gang and Xin Metal being Rou; the Yin He-sea is Water and the Yang He-sea is Earth, with Wu Earth being Gang and Gui Water being Rou.
Master Yang says: The Zang organs all belong to Yin. For Yin meridians, the Jing-well is Wood, Ying-spring is Fire, Shu-stream is Earth, Jing-river is Metal, and He-sea is Water. The Fu organs all belong to Yang. For Yang meridians, the Jing-well is Metal, Ying-spring is Water, Shu-stream is Wood, Jing-river is Fire, and He-sea is Earth. Pairing the Yin Jing-well (Wood) with the Yang Jing-well (Metal) embodies the relationship of Yin-Yang husband and wife. Thus, it is said that Yi is the Rou of Geng, and Geng is the Gang of Yi. The same applies to the others.
Master Yu says: The element that is controlled is considered the "wife," implying that solitary Yang cannot grow and solitary Yin cannot develop. Therefore, the Jing-well and Ying-spring points are also named after couples, formed by the mutual dependence of Gang and Rou.
Difficulty 65 states: The classic says, "What emerges is the Jing-well, what enters is the He-sea." What is the methodology behind this?
Master Yang says: "Nai he" (how/why) is equivalent to "ru he" (how).
The response is: "What emerges is the Jing-well." The Jing-well corresponds to the East and Spring, the time when all things begin to grow. Hence, it is called the emergence point (Jing-well). "What enters is the He-sea." The He-sea corresponds to the North and Winter, when Yang Qi enters the Zang organs. Hence, it is called the entry point (He-sea).
Master Ding says: Human Yang Qi moves in and out following the four seasons. Thus, Spring Qi resides in the Jing-well points, Summer Qi in the Ying-spring points, Autumn Qi in the Jing-river points, and Winter Qi in the He-sea points. The acupoints selected for needling follow these seasonal variations.
Master Yang says: Spring and Summer govern growth and nourishment, so Yang Qi is on the exterior. Autumn and Winter govern storage and conservation, so Yang Qi is on the interior. Humans emulate this pattern.
Difficulty 66 states: The classic says, "The Yuan-source point of the Lung meridian emerges from Taiyuan (LU-9)."
Master Ding says: It is located posterior to the right palm, below the Thenar eminence (Yuji), where the pulse converges greatly. Hence, it is said that the Yuan-source point of the Lung emerges from Taiyuan.
Master Yang says: The acupoint is indeed at the back of the palm.
Master Yu says: The "Zhen Jing" (Needling Classic) states that the Zang organs have Shu-stream points but no Yuan-source points, as the Yuan-source and Shu-stream share the same location. The "Nan Jing" (Classic of Difficult Issues) states that the Zang organs have Yuan-source points emerging. These are essentially the Shu-stream points mentioned in the "Zhen Jing." Both interpretations are valid.
"The Yuan-source point of the Heart emerges from Daling (PC-7)."
Master Ding says: It is located in the depression between the two tendons at the posterior wrist. This is the Yuan-source point of the Pericardium Meridian.
Master Yu says: It is located between the two bones at the posterior wrist.
"The Yuan-source point of the Liver emerges from Taichong (LR-3)."
Master Yu says: It is located two cun distal to the metatarsophalangeal joint of the great toe. Alternatively, it is said to be two cun or one and a half cun distal to the joint.
"The Yuan-source point of the Spleen emerges from Taibai (SP-3)."
Master Ding says: It is located below the navicular tuberosity on the medial side of the foot.
"The Yuan-source point of the Kidney emerges from Taixi (KI-3)."
Master Ding says: It is located between the calcaneus and the medial malleolus.
"The Yuan-source point of the Shaoyin meridian emerges from Duigu (KI-1/Shenmen area)."
Master Ding says: This refers to Shenmen (HT-7). This is the true Heart meridian.
Master Yang says: These are all the Shu-stream points of the Zang organs. Therefore, the Zang organs use the Shu-stream points as Yuan-source points. The Shaoyin meridian is the true Heart meridian, which also has a Yuan-source point located in the depression at the end of the Duigu bone on the posterior wrist, known as Shenmen or Zhongdu. The previously mentioned Yuan-source point of the Heart emerging from Daling refers to the Pericardium Meridian. Whenever "Heart disease" is discussed, it pertains to the Pericardium Meridian. The True Heart does not get diseased externally, hence it has no Shu-stream points. The Yuan-source points mentioned now refer to diseases of the exterior meridians, not internal organ pathology.
"The Yuan-source point of the Gallbladder emerges from Qiuxu (GB-40)."
Master Ding says: It is located slightly anterior to the lateral malleolus.
Master Yang says: Located slightly anterior to the posterior aspect of the medial malleolus. (Note: Textual discrepancy noted).
"The Yuan-source point of the Stomach emerges from Chongyang (ST-42)."
Master Ding says: It is located in the interosseous space above the dorsum of the foot, where the artery pulses, approximately five cun away.
"The Yuan-source point of the Sanjiao (Triple Burner) emerges from Yangchi (TE-4)."
Master Ding says: It is located in the depression posterior to the metacarpophalangeal joints of the little and ring fingers.
Master Yang says: It is located on the dorsal aspect of the wrist.
"The Yuan-source point of the Bladder emerges from Jinggu (BL-64)."
Master Ding and Master Yang say: It is located at the junction of red and white skin under the large bone on the lateral side of the foot.
"The Yuan-source point of the Large Intestine emerges from Hegu (LI-4)."
Master Ding says: It is located in the webbing between the thumb and index finger (tiger's mouth).
Master Yang says: It is located between the divergent bones of the thumb.
"The Yuan-source point of the Small Intestine emerges from Wangu (SI-4)."
Master Ding says: It is located within the carpal bone on the ulnar side of the hand.
Master Yang says: It is located in the depression of the wrist. "Finger-wrist" is an error.
Master Yu says: The aforementioned twelve meridians are all paired with the Five Elements. In years when the ruling element is prosperous, one should first reduce its Yuan-source point before the peak of the season. In years when it is deficient, one should first tonify its Yuan-source point. This refers to the Yuan-source points.
Why do all twelve meridians use the Shu-stream points as Yuan-source points? The response is: The Shu-stream points of the Zang organs are pathways for Qi flow from the Sanjiao (Triple Burner) and places where Qi accumulates. Why are the Shu-stream points traversed by the Sanjiao called Yuan-source points? The response is: The moving Qi between the kidneys below the umbilicus is the root of human life and the foundation of the twelve meridians, hence it is named Yuan (Source). The Sanjiao is the special envoy of the Yuan Qi, primarily responsible for circulating the Three Qi through the five Zang and six Fu organs. "Yuan" is the honorific title for the Sanjiao. Therefore, wherever Qi stops, it is called Yuan. If the five Zang and six Fu organs are diseased, their Yuan-source points are selected.
Master Yang says: The moving Qi between the kidneys below the umbilicus is the Dantian (Elixir Field). The Dantian is the root of human life, the repository of spirit, and the root of the Five Qi. It is the Palace of the Crown Prince. Men use it to store Essence, women use it to regulate menstruation and bear children; it is the portal for harmonizing Yin and Yang. It is located three cun below the umbilicus, square and round, four cun in diameter, attached to the spine and the roots of the two kidneys. Its center is yellow, left green, right white, upper red, lower black. The three cuns correspond to Heaven, Earth, and Humanity (San Cai); the four cuns correspond to the Four Seasons; the five colors correspond to the Five Elements. Between the two kidneys lies the Great Sea, also called the Drowning Pool, containing a divine turtle whose breathing circulates Yuan Qi, transforming into wind and rain, ventilating the four limbs without exception. The Kidneys are divided into the essence of Sun and Moon, and formless Qi, serving as the root of humans. The Umbilicus is the gate of life, also known as Taizhongji, ... (text missing), Kunlun, Chishu, and Wucheng (Five Cities). Within the Five Cities reside the True Persons, i.e., the Five Emperors. Outside the Five Cities are eight messengers, i.e., the Eight Trigram Spirits. The eight messengers plus Taiyi make up the Nine Ministers. Outside the Eight Trigrams are twelve towers, each having twelve sons. Together with the Sanjiao Spirit, they make twenty-seven Grand Masters. Adding the Limb Spirits makes eighty-one First Scholars. The center of the umbilicus is named the Marquis-King of Taiyi Jun, titled General-in-Chief of Heaven, Tejin Hou, governing twelve thousand spirits in the body. The Jiao (Suburb) is in Naohu at the top of the head; the Miao (Temple) is at the crown of the neck; the She (Altar of Land) is at the left end of the spleen; the Ji (Altar of Grain) is at the end of the large intestine; Fengbo (Wind Lord) is at the Eight Gates, which are beside the umbilicus; Yushi (Rain Master) is at the end of the small intestine; the clouds and qi of the Four Rivers are at Kunlun; Ruoshui is in the bladder/pelvis. All these details are given to clarify that the Kidney is the root of human life. Thus, it is known that the Dantian is the root of nature and life. Daoists contemplating spirits and Buddhist monks meditating both direct heart-Qi below the umbilicus, precisely for this reason. Hence, it is said that Yuan is the honorific title of the Sanjiao, because the Sanjiao combines its Qi with the Kidney.
Master Yu says: In heaven, the Three Energies and Five Movements arise mutually; in humans, the Sanjiao and Five Zang organs arise mutually. The "Su Wen" states: "Its energy is three, its generation is five." This is what is meant. Qixuanzi says: Human existence relies on the operation of the Five Elements. Tracing back to the origin, formation occurs from the Three Energies. This is the Yuan Qi of Heaven and Earth. Therefore, diseases of the five Zang and six Fu organs all utilize their Yuan-source points.
Master Ding says: The Sanjiao is the root of the twelve meridians and the source of generating Qi. As the official of ministerial envoys, it disseminates Ying and Wei Qi. Therefore, the Yang meridians all possess Yuan-source points.