气穴者，一身之气，循行三百六十五穴也。孙络溪谷，亦三百
六十五会，皆应一岁之数。帝愿闻真数，而藏金兰之室，署曰气穴所在，是为《气穴论》也。
黄帝问曰∶余闻气穴三百六十五，以应一岁，未知其所，愿卒闻之。
周天三百六十五度，一岁三百六十五日。人身气穴亦三百六十五会，以应一岁之数，而气穴所在，愿尽闻之。
岐伯稽首再拜对曰∶窘乎哉问也！其非圣帝，孰能穷其道焉！因请溢意，尽言其处。
处，去声，下同。以血肉之形身，应天度之岁数。惟天生圣帝，能穷其道，因请溢意，尽言其处。
帝捧手逡巡而却曰∶夫子之开余道也，目未见其处，耳未闻其
数，而目以明，耳以聪矣。
逡巡，退让貌。道，言也。开余道，开示于我而言之也。目未见，耳未闻，而目以明，耳以聪，是伯
虽未言，帝先知之，此臣君一德一心，阐明大道也。
岐伯曰∶此所谓圣人易语，良马易御也。
易，去声，下同。未见其处，未闻其数，而目明耳聪，此所谓圣人易语，犹良马易御也。
帝曰∶余非圣人之易语也，世言真数开人意。今余所访问者，
真数发蒙解惑，未足以论也。然余愿闻，夫子溢志尽言其处，令解
其意，请藏之金匮，不敢复出。
藏，如字。真数，三百六十五穴之数。帝不自圣，故言余非圣人之易语，但世恒言真数可以开人心意。
今余所访问者，亦真数之发蒙解惑。真数之外，未足以论也。然此真数，余愿闻之。上文岐伯云∶因请溢意，
尽言其处。故曰∶夫子溢志，尽言其处，令余能解其意，请藏之金匮，而不敢复出。藏之金匮，中心藏之之
意。不敢复出，不轻示人之意。
岐伯再拜而起曰∶臣请言之，背与心相控而痛，所治天突，与
大椎，及上纪。上纪者，胃脘也。下纪者，关元也。背胸邪系阴阳左右。
大椎，旧本讹十椎，下同，今俱改。邪，斜同。控，引也。天突，在结喉下中央。大椎，乃脊骨高起第
一椎。胃脘，有上脘中脘下脘，以脐之上下为纪，则此胃脘，乃下脘也，脐上至下脘，脐下
至关元，分寸相等，故曰上纪下纪。背与心相控而痛，背痛引心，或心痛引背也。所治在天突，心胸之上也。
与大椎，脊背之上也。及上纪，以脐为中，纪其上也。故上纪者，脐上下脘之胃脘也。由脐纪下，则下纪者，
脐下小腹之关元也。背心相控，不但从背引胸，从胸引背，乃背胸斜系阴阳左右也。
如此，其病前后痛涩，胸胁痛，而不得息，不得卧，上气短气，偏痛。
如此，指背胸斜系阴阳左右也。斜系如此，故其病当前后痛涩，前后凭乎胁，故胸胁痛，胸胁痛，则枢转
有垂，而不得息。不得息，则不得卧。不得息，不得卧，则上气短气，致有偏痛之病。
脉满起，斜出尻脉络胸胁，支心贯膈，上肩，加天突，斜下肩，交大椎下。
支，如字。此复申明斜系阴阳左右之脉也。脉满起，经脉满盛，从下而起，斜出尻，从左右足胫，行身
之背，则斜出于尻也。脉络胸胁者，行身之前，则由胁而至胸，故曰脉络胸胁也。络胸则
支心贯膈，由膈而斜上于肩，必由天突而上，故曰加天突。经脉既从下而斜上，亦必从上而斜下，故斜下肩，
斜下肩，则交大椎而下也。所以申明斜系阴阳左右也。天突大椎，合胃脘关元，凡四穴。
脏俞五十六。
五脏俞穴，出于井，溜于荣，注于俞，行于经，入于合。肺心
之穴，在手。肝脾肾在足。一脏五俞，五五二十五俞，合两手足，共五十俞。
腑俞七十二穴。
六腑俞穴，出于井，溜于荣，注于俞，过于原，行于经，入于
合。膀胱胆胃之穴在足。三焦小肠大肠在手，一腑六俞，六六三十六俞，合两手足共七十二俞。
热俞五十九穴。
热俞，水热穴论治热之俞也。论云∶头上五行行五，以越诸阳之热。大杼、膺俞、缺盆、背俞，此八者，
以泻胸中之热。气街、三里、巨虚、上下廉，此八者，以泻胃中之热。云门、KT 骨、委中、髓空，此八者，以
泻四肢之热。五脏俞旁五，此十者，以泻五脏之热。凡此五十九穴者，皆热之左右也。热俞五十九穴，此之谓也。
水俞五十七穴。
水俞，水热穴论治水之俞也。论云∶尻上五行行五，伏兔上各二行行五，踝上各一行行六，凡五十七穴
者，皆脏之阴络，水之所客也。水俞五十七穴，此之谓也。
头上五行行五，五五二十五穴。
行，音杭。热俞五十九穴，内有头上五行行五。于此复言者，头有前后，从头上，前行行五，后行亦五
行，重举之，则前后之穴毕备矣。
中KT 两旁各五，凡十穴。
KT ，膂同，余篇仿此。热俞五十九穴，内有五脏俞，旁五乃脏
俞两旁之穴。此中膂两旁各五，乃五脏之俞穴也。
大椎上两旁各一，凡二穴。
大椎，脊骨高起第一椎也。上两旁，肩项相交，肩中俞也，两旁各一，凡二穴。
目瞳子，浮白，二穴。
目瞳子，乃目稍瞳子 穴也。浮白穴，在耳骨发际间。瞳子浮白各二穴，凡四穴。
两髀厌分中，二穴。
胆，足少阳之脉，循胸，过季胁，下合髀厌中。两髀厌分中，
两腿砚子骨分界之处，环跳穴也，左右二穴。
犊鼻二穴。
膝盖下两旁中央形如牛鼻，左右二穴。
耳中多所闻二穴。
耳内听宫，左右二穴。
眉本二穴。
本，根也。眉根攒竹左右二穴。
完骨二穴。
耳后发际浮白上即完骨，左右二穴。
项中央一穴。
项后中央、风府穴也。
枕骨二穴。
脑后左右玉枕穴，即枕骨也。
上关二穴。
听宫之上为上关，一名客主人穴。
大迎二穴。
颊车之下，颔前一寸二分，为大迎穴。
下关二穴。
听宫下，颊车上，即下关穴。
天柱二穴。
项后风府两旁，即天柱穴。
巨虚上下廉四穴。
三里下三寸为巨虚上廉，上廉复下三寸为巨虚下廉，在胫骨间，左右凡四穴。
曲牙二穴。
曲牙即颊车，又名牙车，当牙骨尽处，开口陷中。
天突一穴。
结喉下中央为天突。
天府二穴。
臂 内为天府。
天牖二穴。
耳后完骨下为天牖。
抉突二穴。
膺胸上，缺盆下，为扶突。
天窗二穴。
天牖下名天容。天容下即天窗，后发际尽处两旁。
肩解二穴。
肩上陷中即肩井穴。
关元一穴。
脐下三寸为关元穴。
委阳二穴。
腿后廉之中，两筋之间，为委阳。
肩贞二穴。
肩臂上两板骨上侧为肩贞。
喑门一穴。
项后风府下为喑门，即哑门也。
齐一穴。
齐，脐通。当脐之中，神厥穴也。
胸俞十二穴。
颔下两旁，巨骨之下，俞府，或中、神藏、灵墟、神封、步郎，左右凡十二穴。
背俞二穴。
背俞，七椎两旁，膈俞穴也。
膺俞十二穴。
膺中俞府之外，左右气户、库房、屋翳、膺窗、乳中、乳根，凡十二穴。
分肉二穴。
脐上水分穴，两旁滑肉门为分肉。
踝上横二穴。
踝上横纹之解溪穴。
阴阳跷四穴。
阴跷起于足内踝之照海，左右二穴。阳跷起于足外踝之申脉，左右二穴，凡四穴。
水俞在诸分，热俞在气穴，寒热俞在两骸，厌中二穴。
水气不行，则皮肤胀满，故水俞在诸分。诸分，周身肌腠之分理也。热气有余，则经脉消烁，故热
俞在气穴。气穴，阳气循行之穴孔也。寒热，阴阳皆病也。左右，乃阴阳之道路。故寒热俞在两
骸。两骸，形身左右也。环跳二穴，当身左右。厌中，即上文髀厌分中，环跳穴也。
大禁二十五，在天府下五寸。
大禁二十五，乃五脏之井荣俞经合。五五二十五俞之禁也。在天府下五寸，乃天府之下，相去五寸，
左右五里穴也。本俞论云∶尺动脉在五里，五俞之禁者是也。
凡三百六十五穴，针之所由行也。
承上文而总结之，凡三百六十五穴，以应一岁之数，为针之所由行，皆气穴之所在也。自天突至
天府下五寸，共三百六十六穴。一岁三百六十五日而有奇，周天三百六十五度，四分度之一，则三百
六十六数，相吻合也。按头上五行行五，及天突关元厌中巨虚上下
廉，穴有重复，而一岁之数，毫无错也。此一节言气穴三百六十五，以应岁数，皆针之所由行也。
帝曰∶余已知气穴之处，游针之居，愿闻孙络溪谷，亦有应乎？
孙络溪谷亦应一岁之数，故承上文而复问之。
岐伯曰∶孙络三百六十五穴会，亦以应一岁，以溢奇邪，以通荣卫。荣卫稽留，卫散营
溢，气竭血着，外为发热，内为少气。疾泻无怠，以通荣卫，见而泻之，无问所会。
经脉之外，是为络脉。络脉之外，是为孙络。孙络三百六十五穴会，言周身孙络与三百六十五穴相会合
也。孙络与穴会合，故亦以应一岁之岁。奇邪者，《缪刺》论云∶邪入舍于孙络，不得入于经，
流溢于大络而生奇病。奇邪，犹奇病也。奇邪在络，故孙络以溢奇邪。溢，泛溢，犹外出也。孙络之所以溢
奇邪者，以孙络合大络而通荣卫也。如孙络不通荣卫，则荣卫稽留，稽留则卫散荣溢。卫散则气外竭，荣溢
则血内着，血着则外为发热，气竭则内为少气。如是之证，当疾泻无怠，以通荣卫。疾泻者，见其稽留而即
泻之，无问孙络与气穴之所会也。
帝曰∶善。愿闻溪谷之会也。
孙络会气穴而通荣卫，帝故善之。溪谷亦会三百六十五穴，故又问之。
岐伯曰∶肉之大会为谷，肉之小会为溪，肉分之间溪谷之会，以行荣卫，以会大气。邪溢气
壅，脉热肉败，荣卫不行，必将为脓，肉消骨髓，外破大 ，留于节凑，必将为败，积寒留舍，荣卫不
居，卷肉缩筋，肋肘不得伸。内为骨痹，外为不仁，命曰不足。大寒留于溪谷也。溪谷三百六十五
会穴，亦应一岁，其小痹淫溢，循脉往来，微针所及，与法相同。
会，合也。肉之大合处即为谷，肉之小合处即为溪，会之所在，即分之所在。分之所在，即会之
所在。故肉分之间即为溪谷之会。溪谷之会，内外相通。内通经脉，以行荣卫，外通皮毛，以会大
气。大气、宗气也，积于胸中，以司呼吸，而合于皮毛者也。如溪谷不通于内外，则邪泛溢，而气壅滞，
血脉热而肌肉败。夫邪溢气壅，则荣卫不行，必将为脓，脉热肉败，则内消骨髓，外破大 ，
留于节凑，必将为败。为脓为败，皆积寒留舍于溪谷，致荣卫血气不居于溪谷之间，而卷肉缩筋。夫卷肉
缩筋则肋肘不得舒伸，从筋至骨，则内为骨痹；从肉至皮，则外为不仁，邪盛正虚，命曰不足。此皆积寒
留舍之所致，乃大寒留于溪谷也。周身三百六十五溪谷，与三百六十五气穴相会，亦以应一岁之数。故寒
留溪谷，而内为骨痹，外为不仁。若其小痹淫溢，则循孙络之脉，往来于身。治之之法，但当微针所及，
与见而泻之，无问所会之法相同，不若大寒之留于溪谷也。
帝乃辟左右而起，再拜曰∶今日发蒙解惑，藏之金匮，不敢复
出。乃藏之金兰之室，署曰气穴所在。
辟，作擗。藏，如字。三百六十五穴，与孙络溪谷相会。伯明其旨，诚为发蒙解惑，帝尊奉
而珍宝之，藏之金兰之室，署曰气穴所在，而问答之言，即为气穴论也。
岐伯曰∶孙络之脉别径者，其血盛而当泻者，亦三百六十五
脉，并注于络，传注十四络脉，非独十二络脉也。
四，旧本讹二；二，旧本讹四，今改。此言孙络之脉，与经脉相别，与大络相通。所谓奇邪之脉，则
缪刺之，以补孙络未尽之义。缪刺论云∶邪客于皮毛，入舍于孙络。留而不去，闭塞不通，不得入于经，
流溢于大络而生奇病。又云∶视其皮部有血络者尽取之，此缪刺之数也，夫孙络受邪，不得入于经，故曰∶
孙络之脉别经者，视其皮部有血络者，尽取之。故曰∶其血盛而当泻者，亦三百六十五脉。流注于大络，而
生奇病。故曰∶并注于络。络，大络也。灵枢经脉论，有手太阴少阴心主太阳阳明少阳之别，足太阳阳
明少阳太阴少阴厥阴之别，并任脉之别，督脉之别，为十四大络。故曰∶传注十四络脉，非独手足三阳三阴
之十二络脉也。又脾之大络，为十四络脉之主，经脉论云∶皆取脾之大络脉也。此虽不及脾
络，而脾络已在其中。
内解泻于中者，十脉。
解，音蟹。解，散也。泻，行也。十四络脉，外合孙络，则有三百六十五会，内合五脏，则有左右五
俞之十脉，故曰∶内解泻于中者十脉。所以承十四络脉，而申明内通五脏之俞脉，以补上文孙络之未尽者又
如此，此一节言孙络溪谷，亦三百六十五会，以应一岁之数，通荣卫而会大气，合大络而行脏俞也。
Qi acupoints refer to the 365 acupoints through which the Qi of the whole body circulates. The Sunluo (Branch Collaterals) and Xigu (Muscle Valleys) also have 365 meeting points, all corresponding to the number of days in a year. The Yellow Emperor wished to hear the true numbers, so he stored these contents in the Chamber of Golden Orchids, titled "Where Qi Acupoints Are Located," thus forming the chapter "Treatise on Qi Acupoints."
The Yellow Emperor asked: I have heard that there are 365 Qi acupoints, corresponding to one year, but I do not know their specific locations. I wish to hear them explained in detail.
There are 365 degrees in a celestial circle, and 365 days in a year. The human body also has 365 Qi acupoint meetings, corresponding to the number of days in a year. Regarding the specific locations of these Qi acupoints, I wish to hear them all.
Qibo bowed deeply and replied twice: This question is indeed profound! Only if it were asked by a sage emperor could one exhaust its principles. Therefore, I request you to speak freely and describe their locations in detail.
"Location" is pronounced with the departing tone, as below. The flesh-and-blood body corresponds to the celestial years. Only a naturally born sage emperor can exhaust these principles; therefore, I request you to speak freely and describe their locations in detail.
The Yellow Emperor clasped his hands, stepped back respectfully, and said: The way you enlighten me, although I have not seen the specific locations nor heard the specific numbers, my eyes have become clear and my ears sharp.
"Qunxun" means stepping back respectfully. "Dao" refers to speech. To enlighten me means to instruct and speak to me. Having not seen the locations or heard the numbers, yet having clear eyes and sharp ears, this shows that although Qibo did not speak specifically, the Yellow Emperor already knew beforehand. This demonstrates the unity of virtue and mind between minister and ruler, elucidating the Great Way.
Qibo said: This is what is meant by saying that sages are easy to communicate with, just as fine horses are easy to drive.
"Yi" is pronounced with the departing tone, as below. Having not seen the locations or heard the numbers, yet having clear eyes and sharp ears, this is what is meant by saying that sages are easy to communicate with, just as fine horses are easy to drive.
The Yellow Emperor said: I am not such an easy-to-communicate-with sage. People say that true numbers can open the human mind. What I am asking now is merely using true numbers to enlighten the ignorant and resolve doubts, which is insufficient for discussing the Great Dao. However, I still wish to hear you speak freely and detail their locations, so that I may understand their meaning. Please store them in a golden casket, and I dare not show them lightly to others.
"Cang" is pronounced as written. "True numbers" refer to the count of 365 acupoints. The Yellow Emperor does not consider himself a sage, hence he says he is not such an easy-to-communicate-with sage, but rather that people often say true numbers can open the heart-mind. What I am asking now is also about the enlightenment and doubt-resolution provided by true numbers. Beyond true numbers, there is little to discuss. Yet regarding these true numbers, I wish to hear them. In the previous text, Qibo said: "Therefore, I request you to speak freely and detail their locations." Thus I say: "Sir, speak freely and detail their locations, allowing me to understand their meaning, and please store them in a golden casket, lest I dare not show them again." Storing in a golden casket implies keeping them deep in the heart. Not daring to show them again implies not showing them lightly to others.
Qibo bowed twice and rose, saying: Your subject will explain. When pain involves mutual traction between the back and the heart, the treated acupoints are Tiantu (Conception Vessel 22), Dazhui (Governor Vessel 14), and Shangji. Shangji refers to the epigastrium (Xiawan, Ren 12). Xiaji refers to Guanyuan (Conception Vessel 4). The back and chest connect obliquely to the yin and yang on the left and right.
"Dazhui" was erroneously printed as "Shizhui" in old editions, as follows; now corrected throughout. "Xie" is synonymous with "Xie" (oblique). "Kong" means traction. Tiantu is located centrally below the laryngeal prominence. Dazhui is the first prominent vertebra of the spine. The epigastrium includes Shangwan, Zhongwan, and Xiawan. Marked by the umbilicus's upper and lower regions, this epigastrium refers to Xiawan. From the umbilicus to Xiawan, and from the umbilicus to Guanyuan, the measurements are equal, hence called Shangji and Xiaji. Mutual traction pain between the back and heart means back pain radiating to the heart, or heart pain radiating to the back. Treatment is at Tiantu, above the heart and chest. Plus Dazhui, above the spinal back. And Shangji, marking the area above the umbilicus. Thus, Shangji refers to the epigastrium (Xiawan) above and below the umbilicus. Marking downwards from the umbilicus, Xiaji refers to Guanyuan in the lower abdomen below the umbilicus. Back-heart traction involves not only back-to-chest and chest-to-back radiation, but also oblique connection of the back and chest to the yin and yang on the left and right.
In such cases, symptoms include painful obstruction in the front and back, chest and hypochondriac pain, dyspnea, inability to lie down, rebellious Qi, shortness of breath, and unilateral pain.
This refers to the oblique connection of the back and chest to the yin and yang on the left and right. Due to this oblique connection, symptoms include painful obstruction in the front and back, relying on the flanks, hence chest and hypochondriac pain. Chest and hypochondriac pain obstructs pivot movement, causing dyspnea. Dyspnea leads to inability to lie down. Inability to lie down and dyspnea lead to rebellious Qi and shortness of breath, resulting in unilateral pain.
When meridians are full and rising, they emerge obliquely from the sacrum, connect to the chest and hypochondrium, branch to the heart and pierce the diaphragm, ascend to the shoulder, reach Tiantu, descend obliquely to the shoulder, and intersect below Dazhui.
"Zhi" is pronounced as written. This reiterates the meridian connecting obliquely to the yin and yang on the left and right. When meridians are full and rising, they emerge obliquely from the sacrum, traveling along the calves on both sides and the back of the body, thus emerging obliquely from the sacrum. Connecting to the chest and hypochondrium means traveling along the anterior body, from the flank to the chest, hence called connecting to the chest and hypochondrium. Connecting to the chest branches to the heart and pierces the diaphragm, ascending obliquely from the diaphragm to the shoulder, necessarily passing through Tiantu to ascend, hence called reaching Tiantu. Since the meridian ascends obliquely from below, it must also descend obliquely from above, hence descending obliquely to the shoulder. Descending obliquely to the shoulder intersects below Dazhui. This reiterates the oblique connection to the yin and yang on the left and right. Tiantu, Dazhui, combined with the epigastrium and Guanyuan, total four acupoints.
There are 56 Shu points of the Zang organs.
The Shu points of the five Zang organs flow from Jing-Well, stream through Ying-Spring, pour into Shu-Stream, travel through Jing-River, and enter He-Sea. The acupoints of the Lung and Heart are on the hands. Those of the Liver, Spleen, and Kidney are on the feet. One Zang organ has five Shu points; five times five equals twenty-five Shu points. Combining both hands and feet totals fifty Shu points.
There are 72 Shu points of the Fu organs.
The Shu points of the six Fu organs flow from Jing-Well, stream through Ying-Spring, pour into Shu-Stream, pass through Yuan-Source, travel through Jing-River, and enter He-Sea. The acupoints of the Bladder, Gallbladder, and Stomach are on the feet. Those of the Sanjiao, Small Intestine, and Large Intestine are on the hands. One Fu organ has six Shu points; six times six equals thirty-six Shu points. Combining both hands and feet totals seventy-two Shu points.
There are 59 Shu points for Heat syndromes.
Re-Shu refers to the Shu points for treating heat syndromes as discussed in the *Treatise on Water and Heat Acupoints*. The treatise states: Five rows of five acupoints on the head are used to vent heat from all Yang meridians. Dazhu (BL 11), Ying Shu (ST 15), Quepen (LI 18), and Bei Shu (BL 12)—these eight points—are used to drain heat from the chest. Qichuan (ST 30), Zusanli (ST 36), Shangjixu (ST 37), and Xiajixu (ST 39)—these eight points—are used to drain heat from the stomach. Yunmen (LU 2), Bangu (BL 43), Weizhong (BL 40), and Suikong (BL 46)—these eight points—are used to drain heat from the four limbs. Five points beside each of the five Zang Shu points—these ten points—are used to drain heat from the five Zang organs. All these 59 acupoints are the bilateral pairs for treating heat. The 59 Re-Shu points refer to this.
There are 57 Shu points for Water syndromes.
Shui-Shu refers to the Shu points for treating water syndromes as discussed in the *Treatise on Water and Heat Acupoints*. The treatise states: Five rows of five acupoints above the sacrum, two rows of five above Futu (ST 32), and one row of six above the malleolus—totaling 57 acupoints—are all the Yin collaterals of the Zang organs, where water qi resides. The 57 Shui-Shu points refer to this.
Five rows of five acupoints on the head, totaling 25 acupoints.
"Hang" is pronounced "hang". Among the 59 Re-Shu points, there are five rows of five on the head. Mentioning this again is because the head has front and back. Viewing from the head, the front row has five, and the back row also has five. Repeating the listing ensures completeness of front and back acupoints.
Five acupoints on each side of the Zhonglv (mid-spinal muscles), totaling 10 acupoints.
"KT" is synonymous with "Lv" (spinal muscles), following this pattern in other chapters. Among the 59 Re-Shu points, there are the five Zang Shu points, and the five beside them are acupoints beside the Zang Shu. Here, five on each side of the Zhonglv are the five Zang Shu points.
One acupoint on each side above Dazhui, totaling 2 acupoints.
Dazhui is the first prominent vertebra of the spine. Above and on both sides, where the shoulder and neck intersect, is Jianzhongshu (SI 13), one on each side, totaling two acupoints.
Tongzizhuliao (GB 1) and Fubai (GB 12), two acupoints each.
Tongzizhuliao is the acupoint at the outer canthus. Fubai is located between the ear bone and the hairline. Tongzizhuliao and Fubai are two acupoints each, totaling four acupoints.
Liangbi Yanfenzhong (center of the hip joint depression), two acupoints.
The Gallbladder, Foot Shaoyang meridian, travels through the chest, passes the lateral costal margin, and descends to combine at the center of the hip joint depression. Liangbi Yanfenzhong refers to the boundary of the greater trochanter of the femur on both legs, which is Huantiao (GB 30), two acupoints on the left and right.
Dubi (ST 35), two acupoints.
On both sides of the center below the kneecap, shaped like a cow's nose, are two acupoints on the left and right.
Erzhong Duosuo Wen (many sounds heard in the ear), two acupoints.
Tinggong (SI 19) inside the ear, two acupoints on the left and right.
Meiben (root of the eyebrow), two acupoints.
Ben means root. Cuanzhu (BL 2) at the root of the eyebrow, two acupoints on the left and right.
Wangu (GB 11), two acupoints.
Behind the ear, above Fubai at the hairline, is Wangu, two acupoints on the left and right.
Xiang Zhongyang (center of the nape), one acupoint.
Center of the posterior neck is Fengfu (GV 16).
Zhengu (occipital bone), two acupoints.
Left and right behind the head are Yuzhen (GV 15), also known as Zhengu.
Shangguan (GB 3), two acupoints.
Above Tinggong is Shangguan, also named Keyuren (GB 7).
Daying (ST 5), two acupoints.
Below Jiache (ST 6), one inch and two fen anterior to the mandible, is Daying.
Xiaguan (ST 7), two acupoints.
Below Tinggong and above Jiache is Xiaguan.
Tianzhu (BL 10), two acupoints.
On both sides of Fengfu at the posterior neck are Tianzhu.
Juxu Shangxia Lian (Upper and Lower Giant Xu), four acupoints.
Three cun below Zusanli (ST 36) is Shangjixu (ST 37). Three cun below Shangjixu is Xiajixu (ST 39). Located between the tibiae, there are four acupoints on the left and right.
Quya (bent tooth), two acupoints.
Quya is Jiache (ST 6), also named Yache, located at the end of the jawbone, in the depression when the mouth opens.
Tiantu (CV 22), one acupoint.
Centrally below the laryngeal prominence is Tiantu.
Tianfu (LU 3), two acupoints.
Inside the arm is Tianfu.
Tianyao (TE 15), two acupoints.
Below Wangu behind the ear is Tianyao.
Futu (LI 18), two acupoints.
Note: The original text says "Juetu," which is a typo for Futu. Above the chest, below Quepen, is Futu.
Tianchuang (SI 16), two acupoints.
Below Tianyao is Tiannong (SI 17). Below Tiannong is Tianchuang, located on both sides at the end of the posterior hairline.
Jianjie (shoulder joint resolution), two acupoints.
The depression on the shoulder is Jiangjing (GB 21).
Guanyuan (CV 4), one acupoint.
Three cun below the umbilicus is Guanyuan.
Weiyang (BL 39), two acupoints.
In the middle of the posterior thigh, between the two tendons, is Weiyang.
Jianzhen (SI 9), two acupoints.
On the lateral side of the two bones of the upper arm and shoulder is Jianzhen.
Yinmen (DU 17), one acupoint.
Note: Also known as Yamen. Below Fengfu at the posterior neck is Yinmen.
Qi (umbilicus), one acupoint.
Qi is synonymous with Umbilicus. At the center of the umbilicus is Shenque (CV 8).
Xiongshu (chest Shu), twelve acupoints.
On both sides below the chin, under Jugu (SI 10), are Yufu (KI 27), Huomen (KI 26), Shencang (KI 25), Lingxu (BL 44), Shenfeng (BL 48), and Bulang (BL 49), totaling twelve acupoints on the left and right.
Beishu (back Shu), two acupoints.
Beishu refers to Ge Shu (BL 17), on both sides of the seventh thoracic vertebra.
Yingshu (chest Shu), twelve acupoints.
Outside Yufu in the chest, on the left and right are Qihu (ST 15), Kufang (ST 16), Wuyi (ST 17), Yingchuang (ST 18), Ruzhong (ST 18), and Rugen (ST 17), totaling twelve acupoints.
Fenrou (divided flesh), two acupoints.
Above the umbilicus, the Shuifen (CV 9) acupoint, with Hua Roumen (ST 25) on both sides, constitutes Fenrou.
Huashang Heng (horizontal above ankle), two acupoints.
Jiexi (ST 41) at the transverse crease above the ankle.
Yinyang Qiao (Yin and Yang Heel Vessels), four acupoints.
Yin Qiao originates from Zhaohai (KI 6) at the medial malleolus, two acupoints on the left and right. Yang Qiao originates from Shenmai (BL 62) at the lateral malleolus, two acupoints on the left and right, totaling four acupoints.
Shui-Shu is in various muscle divisions, Re-Shu is in Qi acupoints, Han-Re-Shu is in the two Haiyan (hip joint depressions), two acupoints.
When water qi does not circulate, skin becomes distended, so Shui-Shu is in various muscle divisions. "Zhu Fen" refers to the interstices of muscles and skin throughout the body. When heat qi is excessive, meridians are consumed, so Re-Shu is in Qi acupoints. "Qi Xue" refers to the orifices where Yang Qi circulates. Han-Re (Cold and Heat) indicates disease of both Yin and Yang. Left and right are the pathways of Yin and Yang. Thus, Han-Re-Shu is in the two Hai. "Liang Hai" refers to the left and right of the body. Huantiao (GB 30) consists of two acupoints, located on the left and right of the body. Yanzhong refers to the Biyan Fenzhong mentioned earlier, which is Huantiao.
Da Jin (Great Taboo) 25, located five cun below Tianfu.
Da Jin 25 refers to the Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points of the five Zang organs. It is the taboo of the five times five twenty-five Shu points. Located five cun below Tianfu, it refers to the Wuli (LI 13) acupoints on the left and right, five cun below Tianfu. The *Treatise on Original Acupoints* states: The radial artery pulse is at Wuli; this refers to the taboo of the five Shu points.
In total, there are 365 acupoints, which are the pathways for needle treatment.
Summarizing the above, the total of 365 acupoints corresponds to the number of days in a year and serves as the pathway for needle treatment; these are all the locations of Qi acupoints. From Tiantu to five cun below Tianfu, there are 366 acupoints. A year has 365 days plus a fraction, and the celestial circle has 365 degrees plus one-quarter degree, so the number 366 matches perfectly. Note that among the five rows of five on the head, as well as Tiantu, Guanyuan, Yanzhong, and Juxu Shangxia Lian, some acupoints are repeated, yet the number corresponding to the year is flawless. This section discusses how the 365 Qi acupoints correspond to the year and serve as the pathways for needle treatment.
The Yellow Emperor said: I now know the locations of the Qi acupoints and the dwelling places of the wandering needles. I wish to hear whether the Sunluo and Xigu also correspond [to the year].
Since the Sunluo and Xigu also correspond to the number of days in a year, he asks again following the previous text.
Qibo said: There are 365 meeting points of Sunluo, also corresponding to one year, to vent odd pathogens and to unblock Ying and Wei. If Ying and Wei stagnate, Wei scatters and Ying overflows, Qi is exhausted and Blood stasis occurs. Externally, this manifests as fever; internally, as deficiency of Qi. One should rapidly dispense without delay to unblock Ying and Wei. Upon seeing the pathogen, dispense it, regardless of whether it is at a meeting point.
Outside the main meridians are the Collateral vessels. Outside the Collaterals are the Sunluo (Branch Collaterals). The 365 meeting points of Sunluo mean that the Sunluo throughout the body meet with the 365 acupoints. Because Sunluo meet with acupoints, they also correspond to the number of days in a year. "Odd pathogens" refers to the *Treatise on Miu Ci*: "Pathogens enter the Sunluo, cannot enter the main meridians, overflow into the large collaterals, and generate odd diseases." Odd pathogens are akin to odd diseases. Since odd pathogens are in the collaterals, Sunluo are used to vent them. "Yi" means overflowing outward. The reason Sunluo vent odd pathogens is that Sunluo connect to large collaterals and unblock Ying and Wei. If Sunluo do not unblock Ying and Wei, then Ying and Wei stagnate. Stagnation causes Wei to scatter and Ying to overflow. Scattered Wei leads to external exhaustion of Qi; overflowing Ying leads to internal stasis of Blood. Stasis of Blood causes external fever; exhaustion of Qi causes internal deficiency of Qi. For such conditions, one should rapidly dispense without delay to unblock Ying and Wei. Rapid dispensing means dispensing immediately upon seeing stagnation, regardless of whether it is at the meeting of Sunluo or Qi acupoints.
The Yellow Emperor said: Good. I wish to hear about the meeting of Xigu.
Since Sunluo meet Qi acupoints to unblock Ying and Wei, the Yellow Emperor praises this. Xigu also meets 365 acupoints, so he asks again.
Qibo said: The large convergence of muscles is called Gu (Valley); the small convergence of muscles is called Xi (Stream). The meeting of Xigu between muscle divisions functions to circulate Ying and Wei and to gather Da Qi (Great Qi). If pathogens overflow and Qi stagnates, blood vessels become hot and muscles deteriorate. Ying and Wei fail to circulate, inevitably leading to pus formation. Muscles waste away and marrow dries up. Externally, ulcers break out; remaining in the joints, it inevitably leads to decay. Accumulated cold remains lodged, Ying and Wei do not reside, muscles roll up and sinews contract, making the ribs and elbows unable to extend. Internally, it becomes Bone Bi (Bone Impediment); externally, it becomes numbness and insensitivity. This is called Deficiency. This is caused by great cold remaining in the Xigu. The 365 meeting points of Xigu also correspond to one year. For minor Bi syndromes overflowing and traveling along the meridians, micro-needles can reach them, and the treatment method is the same.
"Hui" means meeting. The large convergence of muscles is Gu; the small convergence is Xi. Where there is a meeting, there is a division. Where there is a division, there is a meeting. Thus, the space between muscle fibers is the meeting of Xigu. The meeting of Xigu connects internally and externally. Internally, it connects to meridians to circulate Ying and Wei; externally, it connects to skin and hair to gather Da Qi. Da Qi is Zong Qi (Gathering Qi), accumulating in the chest, governing respiration, and combining with the skin and hair. If Xigu do not connect internally and externally, pathogens overflow and Qi stagnates, blood vessels become hot and muscles deteriorate. Pathogen overflow and Qi stagnation cause Ying and Wei to fail to circulate, inevitably leading to pus. Hot vessels and deteriorating muscles cause internal wasting of marrow and external ulceration. Remaining in the joints, it leads to decay. Pus and decay are both caused by accumulated cold lodging in Xigu, preventing Ying, Wei, and Blood-Qi from residing in the Xigu, causing muscles to roll up and sinews to contract. Rolled-up muscles and contracted sinews make the ribs and elbows unable to extend. From sinew to bone, it becomes internal Bone Bi; from muscle to skin, it becomes external numbness and insensitivity. Pathogen excess and Zheng (Upright) deficiency constitute Deficiency. All this is caused by accumulated cold lodging, specifically great cold remaining in Xigu. The 365 Xigu throughout the body meet with the 365 Qi acupoints, also corresponding to the number of days in a year. Thus, cold lodging in Xigu causes internal Bone Bi and external numbness. If minor Bi syndromes overflow, they travel along the Sunluo meridians throughout the body. The treatment method is simply to use micro-needles, consistent with the method of dispensing upon seeing the pathogen, regardless of the meeting point, unlike the severe case of great cold lodging in Xigu.
The Yellow Emperor then dismissed his attendants, rose, and bowed twice, saying: Today you have enlightened the ignorant and resolved doubts. I will store this in a golden casket and dare not show it again. Thus, it is stored in the Chamber of Golden Orchids, titled "Where Qi Acupoints Are Located."
"Pi" is synonymous with "Pi" (slapping the thigh in grief/admiration). "Cang" is pronounced as written. The 365 acupoints meet with Sunluo and Xigu. Qibo clarified the purport, truly enlightening the ignorant and resolving doubts. The Yellow Emperor revered and treasured it, storing it in the Chamber of Golden Orchids, titled "Where Qi Acupoints Are Located." The dialogue constitutes the Treatise on Qi Acupoints.
Qibo said: Among the Sunluo, those diverging from the main channels whose blood is abundant and requires dispensing also number 365 vessels. They all pour into the collaterals, transmitting through the fourteen large collaterals, not just the twelve regular collaterals.
"Four" was erroneously printed as "two" in old editions; "two" was erroneously printed as "four"; now corrected. This states that the Sunluo vessels diverge from the main meridians and connect with the large collaterals. These are the meridians of odd pathogens, treated by Miu Ci (Mysterious Pricking), supplementing the未尽 (unfinished) meaning of Sunluo. The *Treatise on Miu Ci* states: "Pathogens lodge in the skin and hair, enter the Sunluo. If they remain and do not depart, blocking circulation, they cannot enter the meridians, overflow into the large collaterals, and generate odd diseases." It also states: "Observe the skin sectors for blood collaterals and extract them all; this is the method of Miu Ci." Since Sunluo receive pathogens and cannot enter the meridians, it is said: "For Sunluo diverging from the main channels, observe the skin sectors for blood collaterals and extract them all." Hence: "Those whose blood is abundant and requires dispensing also number 365 vessels." Flowing into the large collaterals generates odd diseases. Hence: "Pouring into the collaterals." "Luo" refers to the large collaterals. The *Spiritual Pivot: Meridians* mentions the divergences of Hand Taiyin, Shaoyin, Pericardium, Taiyang, Yangming, Shaoyang, Foot Taiyang, Yangming, Shaoyang, Taiyin, Shaoyin, Jueyin, plus the divergences of the Ren and Du vessels, totaling fourteen large collaterals. Hence: "Transmitting through the fourteen large collaterals, not just the twelve collaterals of the hand and foot three Yang and three Yin." Additionally, the large collateral of the Spleen is the master of the fourteen large collaterals. The *Meridians* treatise states: "All take the large collateral of the Spleen." Although this text does not mention the Spleen collateral, it is included within them.
Internally dispersing and dispensing into the center, there are ten vessels.
"Xie" is pronounced "xie". Xie means disperse. Xie means conduct. The fourteen large collaterals, externally connecting to Sunluo, result in 365 meetings. Internally connecting to the five Zang organs, there are ten vessels of the left and right five Shu points. Hence: "Internally dispersing and dispensing into the center, there are ten vessels." This continues from the fourteen large collaterals, clarifying the Shu vessels internally connecting to the five Zang organs, further supplementing the未尽 (unfinished) content of the Sunluo mentioned above. This section discusses how Sunluo and Xigu also have 365 meetings, corresponding to the number of days in a year, unblocking Ying and Wei to gather Da Qi, and combining with large collaterals to conduct Zang Shu.