\r肺五 穴一别络穴图\p06-d30a2.bmp\r
\r大肠六 穴一别络穴图\p06-d30a3.bmp\r
\r胃六 穴一别络二下合穴图\p06-d30a4.bmp\r
\r脾五 穴一别络穴图\p06-d30a5.bmp\r
\r心五 穴一别络穴图\p06-d30a6.bmp\r
\r小肠六 穴一别络穴图\p06-d30a7.bmp\r
\r膀胱六 穴一别络一下合穴图\p06-d30a8.bmp\r
\r肾五 穴一别络穴图\p06-d30a9.bmp\r
\r心包络五 穴一别络穴图\p06-d30a10.bmp\r
\r三焦六 穴一别络穴图\p06-d30a11.bmp\r
\r胆六 穴一别络穴图\p06-d30a12.bmp\r
\r肝五 穴一别络穴图\p06-d30a13.bmp\r
是穴位。能转注他穴。凡节之交（一）三百六十五会。五脏所以禀三百六十五节
气味（二）。乃水谷之气。化为气血。自内而外。由外而内。回环相通。盖天之六元（三）
之气。补益人体五脏。则为本输（四）。地之五味（五）补益人体六腑。则为府 （六）。
脏之气合于腑。自内相合。府之精。输于脏。由手足之原穴而转注。故五脏之俞即原
穴。六腑水谷之精华贯入五脏俞穴之起原处。灵枢第一篇九针十二原。乃大渊。大陵。
太冲。太白。太溪。左右计十原。增鸠尾脖 。曰膏曰肓。概括六腑所出之要穴。共称
十二原。
五脏五 所出为井木。六腑六 所出为井金。天一生水（七）。木上之水乃金之
所生。积阳为天。天生万物。故阳井为金。积阴为地。水为阴。水能生木。故阴井为
木。以四时证之。冬月水旺。春月木旺。木上之露。其色青。自根而达于枝叶。木根于
地。地下有水。则木繁荣。故曰水生木。故阴井为木。秋月金旺。木上之露其色白。自
叶溜根。秋后枝叶虽枯槁。而蒂固根深。金生水。故阳井为金。盖秋金之气。抑制其木
之枝叶。增益其地下之水分。此五运（八）相推行之次序。井金井木既定。则根据五运流
注之。阴井为木。阴荥为火。阴俞为土。阴经为金。阴合为水。阳井为金。阳荥为水。
阳俞为木。阳原阳经为火。阳合为土。出为井。溜为荥。注为俞。过为原。行为经。入
为合。五脏五 。六腑六 。各行其道。故曰五 之所留。五脏无原。六腑精华注入五
脏之俞。故以俞为原。此六腑之所与合。
至于人体有病。根据经穴旺时取之。甲丙戊庚壬开府之井穴。乙丁己辛癸开藏之井
穴。阳日阳时开阳穴。阴日阴时开阴穴。均间时一取之。阳日流注到阴日。仍开阳穴。
阴日流注到阳日。仍开阴穴。各根据相生之次序。每日十一时共开六穴。阳日气纳三焦（九）
。六腑皆备。阴日血归包络（九）。五脏悉通。此所谓五脏之所溜处。
邪气之来。实则泻之。多泻其子。试举四时以为例。春取络脉诸荥。大筋分肉之
间。木旺于春。荥为火穴。木能生火。取诸荥乃泻其子。病甚者深取之。病间者浅取
之。下云如春法。亦即此义。夏取诸俞。俞为土穴。夏日火旺。取诸俞乃泻其子。秋取
诸合。余如春法。盖取其子仍有甚间之分。详见于前。冬取诸井。水生木。冬日水旺。
取诸井亦泻其子。此四时之常例。详推其变。邪气病患。尤多克我。如土气旺则水受其
克。当泻其土穴。针深而留之。故冬取诸井。兼取诸俞。盖井穴过浅。只适宜于间（十）
者浅刺速入速出。如冬病之甚者。须深针而留之。指间井穴不足取。当取诸俞
之分（十一）。
五脏各有五 。五五二十五 。六腑各有六 。六六三十六 。共六十一穴。扁鹊
子午经便于流注干支之推算。增心本脏五穴。共为六十六穴。阳日阴日。根据各脏各腑相
生之次序取之。间时一穴。木火土金水。与金水木火士五 得五时。中间四时。共为九
时。阳日增三焦一穴。取其生我者（十二）。阴日增包络一穴。取其我生者（十二）。一日
六穴。计六时。间五时。合十一时。十日共一百十时。始于癸日亥时。终于癸日子时
（历甲乙丙丁戊己庚辛壬）。其间缺癸日十时。此流注中天然之缺点。
天之十干（十三）。下合地之五运。地之十二支（十四）。上应天之六元。甲乙木。丙丁
火。戊己土。庚辛金。壬癸水。阳奇阴偶。六腑为阳。五脏为阴。甲胆为阳木。乙肝为
阴木。丙小肠为阳火。丁心为阴火。戊胃为阳土。己脾为阴土。庚大肠为阳金。辛肺为
阴金。壬膀胱为阳水。癸肾为阴水。根据各脏各腑十日环周之次序。其中尤有阴阳交错之
至理者。盖五运之始为土。土为四象之母。根据次以生之。土生金。金生水。水生木。木
生火。火生土。一日一字。甲与己合。同宗化土。乙庚化金。丙辛化水。丁壬化木。戊
癸化火。奇偶虽不同。而五日中六十时。时干支恰一周。吾国造甲子始。六十年一大周
年。五年中有六十月而周月。五日内有六十时而周时。五运六气。古今哲学。年年岁岁
不同。日日时时亦各不同。然甲己同宗。则阴阳奇偶交相错落。故甲日开穴。重出于己
日之下。己日开穴。又重见于甲日之下。乙庚丙辛丁壬戊癸八日。亦互相交流。同一义理。
肺有五个穴位和一个别络穴，见图\p06-d30a2.bmp\。
大肠有六个穴位和一个别络穴，见图\p06-d30a3.bmp\。
胃有六个穴位、一个别络穴和两个下合穴，见图\p06-d30a4.bmp\。
脾有五个穴位和一个别络穴，见图\p06-d30a5.bmp\。
心有五个穴位和一个别络穴，见图\p06-d30a6.bmp\。
小肠有六个穴位和一个别络穴，见图\p06-d30a7.bmp\。
膀胱有六个穴位、一个别络穴和一个下合穴，见图\p06-d30a8.bmp\。
肾有五个穴位和一个别络穴，见图\p06-d30a9.bmp\。
心包络有五个穴位和一个别络穴，见图\p06-d30a10.bmp\。
三焦有六个穴位和一个别络穴，见图\p06-d30a11.bmp\。
胆有六个穴位和一个别络穴，见图\p06-d30a12.bmp\。
肝有五个穴位和一个别络穴，见图\p06-d30a13.bmp\。
这些是穴位，气血可以在它们之间转注。凡是关节交会之处（一），共有三百六十五个会穴。五脏通过这三百六十五个关节孔窍禀受自然界的气味（二）。这是水谷的精微之气，转化为气血，由内而外，由外而内，循环相通。大概天上的六元（三）之气，补益人体的五脏，这就称为本输（四）。地上的五味（五）补益人体的六腑，这就称为府（六）。脏的气与腑相合，是从内部相互结合；腑的精华，输送到脏，通过手足的原穴进行转注。所以五脏的俞穴即原穴。六腑水谷的精华贯入五脏俞穴的起始处。《灵枢》第一篇《九针十二原》，指的是太渊、大陵、太冲、太白、太溪，左右共十个原穴。再加上鸠尾和膈育，称为膏和肓，概括了六腑所出的重要穴位，总共称为十二原。
五脏的五腧穴中，所出为井穴，五行属木。六腑的五腧穴中，所出为井穴，五行属金。天一生水（七），木之上的水乃是金所生。阳气积聚形成天，天生成万物，所以阳经的井穴属金。阴气积聚形成地，水属于阴，水能生木，所以阴经的井穴属木。用四季来验证，冬季水旺，春季木旺。树木上的露水，颜色青，从根部到达枝叶。木扎根于地下，地下水充足，则树木繁荣，所以说水生木。因此阴井属木。秋季金旺，树木上的露水颜色白，从叶片流回根部。秋后虽然枝叶枯槁，但蒂固根深。金生水，所以阳井属金。大概是秋天的金气，抑制了木的枝叶，增加了地下的水分。这是五运（八）相推行的次序。既然确定了井金的顺序和井木的顺序，就根据五运流注的原理：阴井属木，阴荥属火，阴俞属土，阴经属金，阴合属水。阳井属金，阳荥属水，阳俞属木，阳原（阳经）属火，阳合属土。流出的是井，流动的是荥，灌注的是俞，经过的是原，运行的是经，进入的是合。五脏有五腧穴，六腑有六腧穴。各自遵循其道，所以说五腧穴之气停留的地方。五脏没有单独的原穴，六腑的精华注入五脏的俞穴，所以以俞穴作为原穴。这就是六腑与五脏相合的道理。
至于人体生病，根据经穴旺盛的时间来选取穴位。甲、丙、戊、庚、壬日开启腑的井穴，乙、丁、己、辛、癸日开启脏的井穴。阳日阳时开阳经穴，阴日阴时开阴经穴，每隔一个时辰取一次穴。阳日流注到阴日，仍然开阳经穴；阴日流注到阳日，仍然开阴经穴。都根据相生的次序，每天十一个时辰共开六个穴位。阳日气纳三焦（九），六腑皆备；阴日血归心包络（九），五脏悉通。这就是所谓五脏之气溜留的地方。
邪气来袭，实证用泻法，多泻其子穴。试举四季为例。春季取络脉和各荥穴，在大筋分肉之间。木旺于春，荥穴属火，木能生火，取各荥穴即是泻其子。病重的深刺，病轻的浅刺。下文说“如春法”，也是这个意思。夏季取各俞穴，俞穴属土，夏日火旺，取各俞穴即是泻其子。秋季取各合穴，其余如同春法。大概取子穴仍有病重病轻的区别，详见于前文。冬季取各井穴，水生木，冬日水旺，取各井穴也是泻其子。这是四季的常规例子。详细推究其变化，邪气病患，更多的是克我者致病。如土气旺则水受其克，应当泻土穴，针刺深且留针。所以冬季取井穴，兼取俞穴。因为井穴位置过浅，只适宜于病轻者浅刺，速进速出。如果是冬季病重的，必须深针并留针。指井穴不足以取效时，应当取各俞穴的部分（十一）。
五脏各有五个腧穴，五五二十五穴。六腑各有六个腧穴，六六三十六穴。共六十一穴。扁鹊《子午经》便于流注干支的推算，增加心本脏五穴，共为六十六穴。阳日阴日，根据各脏各腑相生的次序取穴，间时取一穴。木、火、土、金、水，与金、水、木、火、土五腧得五时，中间四时，共为九时。阳日增加三焦一穴，取其生我者（十二）。阴日增加心包络一穴，取其我生者（十二）。一日六穴，计六时，间隔五时，合十一时。十日共一百一十时，始于癸日亥时，终于癸日子时（经历甲、乙、丙、丁、戊、己、庚、辛、壬）。其间缺少癸日的十时，这是流注中天然的缺点。
天的十干（十三），下合地的五运。地的十二支（十四），上应天的六元。甲乙属木，丙丁属火，戊己属土，庚辛属金，壬癸属水。阳奇阴偶。六腑为阳，五脏为阴。甲胆为阳木，乙肝为阴木，丙小肠为阳火，丁心为阴火，戊胃为阳土，己脾为阴土，庚大肠为阳金，辛肺为阴金，壬膀胱为阳水，癸肾为阴水。根据各脏各腑十日环周的次序，其中更有阴阳交错的至理。大概五运的开始是土，土是四象之母，根据次而生之。土生金，金生水，水生木，木生火，火生土。一天一个字，甲与己合，同宗化土。乙庚化金，丙辛化水，丁壬化木，戊癸化火。奇偶虽不同，但五日中六十时，时干支恰好一周。我国造甲子始，六十年一大周年，五年中有六十月而周月，五日内有六十时而周时。五运六气，古今哲学，年年岁岁不同，日日时时亦各不同。然而甲己同宗，则阴阳奇偶交相错落。所以甲日开穴，重出于己日之下；己日开穴，又重见于甲日之下。乙、庚、丙、辛、丁、壬、戊、癸八日，也互相交流，同一义理。
The Lung has five acupoints and one Luo-connecting point, see Figure \p06-d30a2.bmp\.
The Large Intestine has six acupoints and one Luo-connecting point, see Figure \p06-d30a3.bmp\.
The Stomach has six acupoints, one Luo-connecting point, and two He-sea points below the elbow/knee (Xi-he), see Figure \p06-d30a4.bmp\.
The Spleen has five acupoints and one Luo-connecting point, see Figure \p06-d30a5.bmp\.
The Heart has five acupoints and one Luo-connecting point, see Figure \p06-d30a6.bmp\.
The Small Intestine has six acupoints and one Luo-connecting point, see Figure \p06-d30a7.bmp\.
The Bladder has six acupoints, one Luo-connecting point, and one He-sea point below the elbow/knee (Xi-he), see Figure \p06-d30a8.bmp\.
The Kidney has five acupoints and one Luo-connecting point, see Figure \p06-d30a9.bmp\.
The Pericardium (Xin Bao Luo) has five acupoints and one Luo-connecting point, see Figure \p06-d30a10.bmp\.
The Sanjiao (Triple Burner) has six acupoints and one Luo-connecting point, see Figure \p06-d30a11.bmp\.
The Gallbladder has six acupoints and one Luo-connecting point, see Figure \p06-d30a12.bmp\.
The Liver has five acupoints and one Luo-connecting point, see Figure \p06-d30a13.bmp\.
These are acupoints where Qi can circulate and transfer. All joint intersections (1) amount to three hundred and sixty-five meeting points. The Five Zang organs receive the Qi and flavors from these three hundred and sixty-five joint apertures. This is the Qi of water and grain, which transforms into Qi and Blood, circulating internally to externally and externally to internally in a continuous loop. Generally, the Qi of the Six Primals (3) from Heaven nourishes the human Five Zang organs, which is referred to as the Ben Shu (Primary Transport points) (4). The Five Flavors (5) from Earth nourish the human Six Fu organs, which is referred to as the Fu (6). The Qi of the Zang organs combines with the Fu organs from within; the essence of the Fu organs is transported to the Zang organs and transfers via the Yuan-source points of the hands and feet. Therefore, the Shu-stream points of the Five Zang organs serve as the Yuan-source points. The essence of water and grain from the Six Fu organs penetrates into the origin of the Shu points of the Five Zang organs. In Chapter 1 of *Ling Shu* titled "Nine Needles and Twelve Originals," it refers to Taiyuan (LU-9), Daling (PC-7), Taichong (LR-3), Taibai (SP-3), and Taixi (KI-3), totaling ten Yuan-source points on both sides. Adding Jiuwei (CV-15) and Gao/Huang (Conception Vessel areas related to Diaphragm and Umbilicus), called Gao and Huang, summarizes the important points originating from the Six Fu organs, collectively known as the Twelve Originals.
In the Five Shu points of the Five Zang organs, the Jing-well points belong to Wood. In the Five Shu points of the Six Fu organs, the Jing-well points belong to Metal. Heaven generates Water first (7); the water above Wood is generated by Metal. Yang Qi accumulates to form Heaven, and Heaven generates all things, so the Jing-well points of Yang meridians belong to Metal. Yin Qi accumulates to form Earth; Water belongs to Yin, and Water generates Wood, so the Jing-well points of Yin meridians belong to Wood. Verifying with the four seasons: Water is prosperous in Winter, and Wood is prosperous in Spring. Dew on trees is green, reaching from roots to branches. Wood takes root in the ground; if there is water underground, the tree flourishes. Thus, it is said that Water generates Wood. Hence, Yin Jing-well points belong to Wood. Metal is prosperous in Autumn; dew on trees is white, flowing from leaves back to roots. Although branches and leaves wither after autumn, the stem remains firm and roots deep. Metal generates Water, so Yang Jing-well points belong to Metal. Essentially, the Qi of Autumn Metal suppresses the branches and leaves of Wood but increases the moisture underground. This is the sequence of the mutual promotion of the Five Movements (8). Once the order of Metal Jing-well and Wood Jing-well is established, according to the circulation of the Five Movements: Yin Jing-well is Wood, Ying-spring is Fire, Shu-stream is Earth, Jing-river is Metal, He-sea is Water. Yang Jing-well is Metal, Ying-spring is Water, Shu-stream is Wood, Yuan-source/Yang-jing is Fire, He-sea is Earth. Flowing out is Jing-well, flowing is Ying-spring, pouring is Shu-stream, passing through is Yuan-source, traveling is Jing-river, entering is He-sea. The Five Zang organs have five Shu points, and the Six Fu organs have six Shu points. Each follows its own path, hence it is said that the Qi of the five Shu points stays at these locations. The Five Zang organs do not have independent Yuan-source points; the essence of the Six Fu organs injects into the Shu points of the Five Zang organs, so the Shu points serve as Yuan-source points. This is how the Six Fu organs combine with the Five Zang organs.
When the human body falls ill, acupoints are selected based on the time when the meridian Qi is prosperous. On Jia, Bing, Wu, Geng, Ren days, the Jing-well points of the Fu organs are opened; on Yi, Ding, Ji, Xin, Gui days, the Jing-well points of the Zang organs are opened. On Yang days and Yang hours, Yang meridian points are opened; on Yin days and Yin hours, Yin meridian points are opened. Points are taken every other hour. When Yang day circulation moves to a Yin day, Yang meridian points are still opened; when Yin day circulation moves to a Yang day, Yin meridian points are still opened. All follow the order of mutual generation. Eleven hours each day open six points. On Yang days, Qi enters the Sanjiao (9), making all Six Fu organs available. On Yin days, Blood returns to the Pericardium (9), connecting all Five Zang organs. This is what is meant by the places where the Qi of the Five Zang organs flows and stays.
When pathogenic Qi arrives, excess conditions are treated by draining. Often, the "child" point is drained. Taking the four seasons as an example: In Spring, select Luo-connecting vessels and various Ying-spring points between large tendons and muscle intervals. Wood is prosperous in Spring, and Ying-spring points belong to Fire. Since Wood generates Fire, selecting Ying-spring points drains the child. For severe illness, needle deeply; for mild illness, needle superficially. The text below says "like the Spring method," which implies this meaning. In Summer, select various Shu-stream points. Shu-stream points belong to Earth. Fire is prosperous in Summer, so selecting Shu-stream points drains the child. In Autumn, select various He-sea points, following the same logic as Spring. Generally, selecting the child point still distinguishes between severe and mild cases, as detailed earlier. In Winter, select various Jing-well points. Water generates Wood, and Water is prosperous in Winter, so selecting Jing-well points also drains the child. This is the regular pattern of the four seasons. Detailed deduction of variations shows that pathogenic diseases often involve the element that controls me. For example, if Earth Qi is prosperous, Water suffers from its control, and one should drain the Earth point, needling deeply and retaining the needle. Thus, in Winter, select Jing-well points and additionally Shu-stream points. Because Jing-well points are too superficial, they are only suitable for mild cases with shallow, quick insertion and withdrawal. If the winter illness is severe, deep needling and retention are required. If Jing-well points are insufficient, select the relevant Shu-stream points (11).
Each of the Five Zang organs has five Shu points, totaling twenty-five points. Each of the Six Fu organs has six Shu points, totaling thirty-six points. Together, there are sixty-one points. Bian Que's *Ziwu Jing* facilitates the calculation of Liu Zhu Gan-Zhi, adding five points of the Heart organ itself, totaling sixty-six points. On Yang and Yin days, points are selected according to the mutual generation order of each Zang and Fu organ, taking one point every other hour. Wood, Fire, Earth, Metal, Water, combined with Metal, Water, Wood, Fire, Earth (five Shu points), yield five hours. The middle four hours total nine hours. On Yang days, add one Sanjiao point, selecting the one that generates me (12). On Yin days, add one Pericardium point, selecting the one that I generate (12). One day has six points, accounting for six hours, with five hours interval, totaling eleven hours. Ten days total one hundred and ten hours, starting from Gui day Hai hour and ending at Gui day Zi hour (passing through Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren). There is a lack of ten hours on Gui day, which is a natural defect in Liu Zhu.
The Ten Heavenly Stems (13) correspond downward to the Five Earthly Movements. The Twelve Earthly Branches (14) correspond upward to the Six Heavenly Primals. Jia and Yi belong to Wood, Bing and Ding to Fire, Wu and Ji to Earth, Geng and Xin to Metal, Ren and Gui to Water. Yang is odd, Yin is even. Six Fu organs are Yang, Five Zang organs are Yin. Jia Gallbladder is Yang Wood, Yi Liver is Yin Wood, Bing Small Intestine is Yang Fire, Ding Heart is Yin Fire, Wu Stomach is Yang Earth, Ji Spleen is Yin Earth, Geng Large Intestine is Yang Metal, Xin Lung is Yin Metal, Ren Bladder is Yang Water, Gui Kidney is Yin Water. According to the ten-day cycle order of each Zang and Fu organ, there is a profound principle of Yin-Yang interlacing. The beginning of the Five Movements is Earth; Earth is the mother of the Four Images, generating subsequently. Earth generates Metal, Metal generates Water, Water generates Wood, Wood generates Fire, Fire generates Earth. One character per day. Jia combines with Ji, sharing the same lineage to transform into Earth. Yi combines with Geng to transform into Metal, Bing with Xin to transform into Water, Ding with Ren to transform into Wood, Wu with Gui to transform into Fire. Although odd and even numbers differ, in five days' sixty hours, the Stem-Branch combination completes one cycle. Our country started with Jia-Zi; a great cycle occurs every sixty years. In five years, there are sixty months completing a monthly cycle; in five days, there are sixty hours completing an hourly cycle. The Five Movements and Six Qi vary year by year and hour by hour. However, since Jia and Ji share the same lineage, Yin-Yang and odd-even interlace alternately. Thus, points opened on Jia day reappear under Gui day; points opened on Ji day reappear under Jia day. The eight days of Yi, Geng, Bing, Xin, Ding, Ren, Wu, Gui also interact mutually, following the same principle.