六十六难曰∶经言肺之原出于太渊，心之原出于太陵，肝之原出于太冲，脾之原出于太
白，
肾之原出于太溪，少阴之原出于兑骨（神门穴也，）胆之原出于丘墟，胃之原出于冲阳，三焦
之原出于阳池，膀胱之原出于京骨，大肠之原出于合谷，小肠之原出于腕骨。
滑氏曰∶肺之原太渊至肾之原太溪，见《灵枢》第一篇。其第二篇曰∶肺之俞太渊；心
之俞
太陵；肝之俞太冲；脾之俞太白；肾之俞太溪；膀胱之俞束骨，过于京骨为原；胆之俞临泣
，过于丘墟为原；胃之俞陷谷，过于冲阳为原；三焦之俞中渚，过于阳池为原，小肠之俞后
溪，过于腕骨为原；大肠之俞三间，过于合谷为原。盖五脏阴经止以俞为原，六腑阳经既有
俞，仍别有原。或曰∶《灵枢》以太陵为心之原，《难经》亦然，而又别以兑骨为少阴之原
，诸家针灸书，并以太陵为手厥阴心主之俞，以神门在掌后兑骨之端者，为心经所注之俞，
似此不同者何也？按《灵枢》七十一篇曰∶少阴无输，心不病乎？岐伯曰∶其外经病而藏不病
，故独取其经于掌后兑骨之端也，其余脉出入屈折，其行之疾徐，皆如手少阴心主之脉行也
。又第二篇曰∶心出于中冲，溜于劳宫，注于太陵，行于间使，入于曲泽，手少阴也。（按
中冲以下，并手心主经俞，《灵枢》直指为手少阴，而手少阴经俞，不别载也。）又《素问
·缪刺篇》曰∶刺手心主少阴兑骨之端各一 立已；又气穴篇曰∶藏俞五十穴，王氏注五脏
俞惟有心包经井俞之穴，而亦无心经井俞穴。又七十九难曰∶假令心病泻手心主俞，补手心
主井，详此前后各经文义，则知手少阴与心主同治也。
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
，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，
皆取其原也。
滑氏曰∶十二经皆以俞为原者，以十二经之俞皆系于三焦所行气所留止之处也。三焦所
行之
俞为原者，以脐下肾间动气，乃人之生命，十二经之根本。三焦则为原气之别使，主通行上
中下之三气，经历于五脏六腑也，通行三气。即纪氏所谓下焦禀真元之气，即原气也，上达
至于中焦，中焦受水谷精悍之气，化为荣卫，荣卫之气与真元之气通行达于上焦也，所以原
为三焦之尊号。而所止辄为原，犹警跸所至，称行在所也。五脏六腑之有病者，皆于是而取
之宜哉。拔萃云∶本经原穴无经络逆从，子母补泻。凡刺原穴，诊见动作来应而内针，吸则
得气，无令出针，停而久留，气尽乃出，此拔原之法。王海藏曰∶假令针肝经病了，于本经
原穴亦针一针，如补肝经来，亦于本经原穴补一针；如泻肝经来，亦于本经原穴泻一针。如
余经有补泻毕，仿此例，亦补泻各经原穴。凡此十二原，非泻子补母之法，虚实通用。故五
脏六腑有病，皆取其原。
六十七难曰∶五脏募皆在阴而俞在阳，何谓也？然阴病行阳，阳病行阴，故令募在阴俞
在阳。
滑氏曰∶募与俞五脏空穴之总名也，在腹为阴，则谓之募，在背为阳，则为之俞，募犹
募结
之募，言经气之聚于此也。俞史记扁鹊传作输，犹委输之输言经气由此而输于彼也。五脏募
在腹，肺之募中府二穴，在胸博云门下一寸乳上三肋间动脉陷中；心之募巨关一穴，在鸠尾
下一寸；脾之募章门二穴，在季胁下直脐；肝之募期门二穴，在不容两旁各一寸五分；肾之
募京门二穴，在腰中季胁。本五脏俞在背，行足太阳之经。肺俞在第三椎下，心俞在五椎下
，肝俞在九椎下，脾俞在十一椎下，肾俞在十四椎下，皆侠脊两旁各一寸五分。阴病行阳，
阳病行阴者，阴阳经络，气相交贯，脏腑腹背，气相通应，所以阴病有时而行阳，阳病有时
而行阴也。针法曰∶从阳引阴，从阴引阳。（按经言行阳行阴，是必然者，而滑注则言有时
，似或然也，似非经旨也）
《难经》第六十六问说：医经中说，肺的原穴出于太渊，心的原穴出于太陵，肝的原穴出于太冲，脾的原穴出于太白，肾的原穴出于太溪，手少阴心经的原穴出于兑骨（即神门穴），胆的原穴出于丘墟，胃的原穴出于冲阳，三焦经的原穴出于阳池，膀胱经的原穴出于京骨，大肠经的原穴出于合谷，小肠经的原穴出于腕骨。
滑寿氏说：从肺的原穴太渊到肾的原穴太溪，记载在《灵枢》第一篇中。该书的第二篇说：肺的输穴是太渊；心的输穴是太陵；肝的输穴是太冲；脾的输穴是太白；肾的输穴是太溪；膀胱的输穴是束骨，经过京骨成为原穴；胆的输穴是临泣，经过丘墟成为原穴；胃的输穴是陷谷，经过冲阳成为原穴；三焦的输穴是中渚，经过阳池成为原穴；小肠的输穴是后溪，经过腕骨成为原穴；大肠的输穴是三间，经过合谷成为原穴。大概五脏的阴经只以输穴作为原穴，六腑的阳经既有输穴，另外还设有原穴。有人问：《灵枢》以太陵为心的原穴，《难经》也是这样，却又另外以兑骨为手少阴心经的原穴，各家针灸书中，都以太陵为手厥阴心包经的输穴，而以位于掌后兑骨端的神门穴，作为心经所注的输穴，像这样不同的原因是什么呢？考按《灵枢》第七十一篇说：手少阴心经没有输穴吗？心病会不发病吗？岐伯回答说：它的外经有病而内脏不病，所以只取掌后兑骨端的穴位。其余经脉的出入屈折，运行的快慢，都像手厥阴心包经的运行一样。又《灵枢》第二篇说：心经的气出于中冲，流注于劳宫，灌注于太陵，行于间使，进入曲泽，这是手少阴心经。（按：中冲以下，都是手厥阴心包经的输穴，《灵枢》直接称之为手少阴心经，而手少阴心经的输穴，不再单独记载。）又《素问·缪刺论》说：针刺手心主和手少阴心经在兑骨端的穴位各一针，立刻见效；又《素问·气穴论》说：五脏的俞穴有五十个，王冰注释说五脏的俞穴只有心包经的井穴和输穴，而没有心经的井穴和输穴。又《难经》第七十九难说：假如有心病，泻手厥阴心包经的输穴，补手厥阴心包经的井穴，详细考察前面和后面的经文义理，就知道手少阴心经与手厥阴心包经是共同治疗的。
为什么十二经脉都以输穴作为原穴呢？这是因为五脏的输穴，是三焦经所通行的地方，也是真气停留止息的地方。为什么三焦经所通行的输穴称为原穴呢？这是因为脐下肾间的动气，是人的生命力所在，也是十二经脉的根本，所以叫作原穴。三焦经，是原气的别行使者，主要通行上、中、下三焦之气，经历于五脏六腑。原穴是三焦的尊称，所以气停留的地方就称为原穴。五脏六腑如果有疾病，都要取用它们的原穴。
滑寿氏说：十二经脉都以输穴作为原穴，是因为十二经脉的输穴都系属于三焦经所通行、真气所停留止息的地方。三焦经所通行的输穴称为原穴，是因为脐下肾间的动气，乃是人的生命根本，十二经脉的根源。三焦则是原气的别行使者，主要通行上、中、下三焦之气，经历于五脏六腑。所谓“通行三气”，就是纪氏所说的下焦禀受真元之气，也就是原气，向上达至于中焦，中焦接受水谷精悍之气，化为营气和卫气，营卫之气与真元之气共同通行达于上焦。所以原穴被称为三焦的尊号。而气停留的地方就称为原穴，就像皇帝出行时警戒清道的地方，被称为“行在所”一样。五脏六腑如果有疾病，都在这里取穴治疗，是很适宜的。《拔萃方》说：本经的原穴没有经络逆从的关系，也没有子母补泻的区别。凡是针刺原穴，诊察见到脉气动作来应时再进针，吸气时得气，不要立即出针，停留并久留针，直到气尽才出针，这就是拔除原邪的方法。王海藏说：假令针刺治疗肝经的病，在本经的原穴也针刺一针，如果是补肝经，也在本经原穴补一针；如果是泻肝经，也在本经原穴泻一针。如果其他经脉补泻完毕，仿照这个例子，也对各经的原穴进行补泻。这十二个原穴，不是泻子补母的方法，虚实证通用。所以五脏六腑有病，都取用它们的原穴。
《难经》第六十七问说：五脏的募穴都在阴面，而俞穴都在阳面，这是什么意思呢？回答是：阴病传行于阳，阳病传行于阴，所以令募穴在阴，俞穴在阳。
滑寿氏说：募和俞是五脏空穴的总名。在腹部为阴，就称为募；在背部为阳，就称为俞。“募”如同“募结”的募，意思是经气聚集在这里。“俞”在《史记·扁鹊仓公列传》中写作“输”，如同“委输”的输，意思是经气由此输送到彼处。五脏的募穴在腹部：肺的募穴是中府，左右两穴，在胸廓云门穴下一寸，乳上第三肋间动脉凹陷处；心的募穴是巨阙，一穴，在鸠尾穴下一寸；脾的募穴是章门，左右两穴，在季胁下直对肚脐处；肝的募穴是期门，左右两穴，在不容穴两旁各一寸五分处；肾的募穴是京门，左右两穴，在腰部季胁处。五脏的俞穴在背部，属于足太阳膀胱经。肺俞穴在第三椎骨下，心俞穴在五椎骨下，肝俞穴在九椎骨下，脾俞穴在十一椎骨下，肾俞穴在十四椎骨下，都在脊柱两旁各一寸五分处。所谓“阴病行阳，阳病行阴”，是指阴阳经络之气相互贯通，脏腑的腹背之气相互感应，所以阴病有时行于阳，阳病有时行于阴。针刺法则说：从阳引阴，从阴引阳。（按：经文说行阳行阴，是必然的规律，而滑寿的注释则说“有时”，似乎是或然的，似乎不符合经文的旨意）
Question 66 of the *Nan Jing* (Classic of Difficult Issues) states: Medical classics say that the Yuan-Source point of the Lung meridian is Taiyuan (LU-9), the Yuan-Source point of the Heart meridian is Tailing (PC-3), the Yuan-Source point of the Liver meridian is Taichong (LR-3), the Yuan-Source point of the Spleen meridian is Taibai (SP-3), the Yuan-Source point of the Kidney meridian is Taixi (KI-3), the Yuan-Source point of the Hand-Shaoyin Heart meridian is Duigu (HT-5, also known as Shenmen), the Yuan-Source point of the Gallbladder meridian is Qiuxu (GB-40), the Yuan-Source point of the Stomach meridian is Chongyang (ST-42), the Yuan-Source point of the Sanjiao (Triple Burner) meridian is Yangchi (TE-4), the Yuan-Source point of the Bladder meridian is Jinggu (BL-64), the Yuan-Source point of the Large Intestine meridian is Hegu (LI-4), and the Yuan-Source point of the Small Intestine meridian is Wangu (SI-4).
Mr. Hua Shou stated: From the Yuan-Source point of the Lung, Taiyuan, to the Yuan-Source point of the Kidney, Taixi, are recorded in Chapter 1 of the *Ling Shu* (Spiritual Pivot). The second chapter of that text states: The Shu-Stream point of the Lung is Taiyuan; the Shu-Stream point of the Heart is Tailing; the Shu-Stream point of the Liver is Taichong; the Shu-Stream point of the Spleen is Taibai; the Shu-Stream point of the Kidney is Taixi; the Shu-Stream point of the Bladder is Shugu (BL-65), passing through Jinggu to become the Yuan-Source point; the Shu-Stream point of the Gallbladder is Linqi (GB-41), passing through Qiuxu to become the Yuan-Source point; the Shu-Stream point of the Stomach is Xangu (ST-41), passing through Chongyang to become the Yuan-Source point; the Shu-Stream point of the Sanjiao (Triple Burner) is Zhongzhu (TE-3), passing through Yangchi to become the Yuan-Source point; the Shu-Stream point of the Small Intestine is Houxi (SI-3), passing through Wangu to become the Yuan-Source point; the Shu-Stream point of the Large Intestine is Sanjian (LI-3), passing through Hegu to become the Yuan-Source point. Generally, the Yin meridians of the Five Zang organs use only the Shu-Stream points as Yuan-Source points, whereas the Yang meridians of the Six Fu organs have both Shu-Stream points and separate Yuan-Source points. Some ask: The *Ling Shu* identifies Tailing as the Yuan-Source point of the Heart, and the *Nan Jing* agrees, yet it separately identifies Duigu as the Yuan-Source point of the Hand-Shaoyin Heart meridian. Various acupuncture texts identify Tailing as the Shu-Stream point of the Hand-Jueyin Pericardium meridian, while identifying Shenmen, located at the end of the bone at the wrist crease (Duigu), as the Ying-Spring or Shu-Stream point of the Heart meridian. What is the reason for such discrepancies? According to Chapter 71 of the *Ling Shu*: Does the Hand-Shaoyin Heart meridian lack Shu-Stream points? Will heart diseases not occur? Qibo replied: Its exterior meridian may be diseased while the interior organ remains healthy; therefore, one should only select the point at the end of the bone at the wrist crease. The remaining pathways of the meridian, including its exits, entries, bends, and turns, and the speed of its flow, are all similar to the pathway of the Hand-Jueyin Pericardium meridian. Furthermore, Chapter 2 of the *Ling Shu* states: The Qi of the Heart emerges from Zhongchong (PC-9), flows into Laogong (PC-8), pours into Tailing (PC-3), travels through Jianshi (PC-5), and enters Quze (PC-3). This refers to the Hand-Shaoyin Heart meridian. (Note: Zhongchong and the following points belong to the Hand-Jueyin Pericardium meridian; the *Ling Shu* directly refers to them as the Hand-Shaoyin Heart meridian, without separately listing the Shu-Stream points of the Hand-Shaoyin Heart meridian.) Additionally, the "Miao Ci" chapter of the *Su Wen* (Basic Questions) states: Puncture one needle each at the ends of the bones at the wrist for the Hand-Jueyin Pericardium and Hand-Shaoyin Heart meridians, and the condition will be cured immediately. The "Qi Xue" chapter states: There are fifty Shu points of the Zang organs. Wang Bing’s commentary notes that among the Shu points of the five Zang organs, there are only the Jing-Well and Shu-Stream points of the Pericardium meridian, with no Jing-Well or Shu-Stream points listed for the Heart meridian. Moreover, Question 79 of the *Nan Jing* states: In the case of heart disease, drain the Shu-Stream point of the Hand-Jueyin Pericardium meridian and tonify the Jing-Well point of the Hand-Jueyin Pericardium meridian. Examining the meaning of these preceding and subsequent passages, it is understood that the Hand-Shaoyin Heart meridian and the Hand-Jueyin Pericardium meridian are treated together.
Why do all twelve meridians use the Shu-Stream points as Yuan-Source points? This is because the Shu-Stream points of the Five Zang organs are where the Qi of the Sanjiao (Triple Burner) circulates and where the True Qi stays and stops. Why are the Shu-Stream points circulated by the Sanjiao called Yuan-Source points? Because the moving Qi between the kidneys below the navel is the root of human life and the foundation of the twelve meridians; hence it is named Yuan-Source. The Sanjiao meridian acts as a special envoy of the Yuan-Qi (Original Qi), primarily governing the circulation of Qi in the Upper, Middle, and Lower Burners, traversing the Five Zang and Six Fu organs. "Yuan" is an honorific title for the Sanjiao; thus, wherever the Qi stops, it is designated as a Yuan-Source point. When the Five Zang and Six Fu organs suffer from disease, their Yuan-Source points are selected.
Mr. Hua Shou stated: The reason all twelve meridians use Shu-Stream points as Yuan-Source points is that the Shu-Stream points of the twelve meridians are all located where the Qi of the Sanjiao circulates and where the True Qi stays and stops. The reason the Shu-Stream points circulated by the Sanjiao are called Yuan-Source points is that the moving Qi between the kidneys below the navel is the root of human life and the foundation of the twelve meridians. The Sanjiao serves as the special envoy of the Yuan-Qi, governing the circulation of Qi in the Upper, Middle, and Lower Burners, traversing the Five Zang and Six Fu organs. The phrase "circulating three Qi" refers to what Ji Shi described: the Lower Burner receives the True Primal Qi, which is the Yuan-Qi; this ascends to the Middle Burner, where the Middle Burner receives the essence and robust Qi from water and grain, transforming them into Ying-Qi (Nutritive Qi) and Wei-Qi (Defensive Qi). The Ying-Qi and Wei-Qi, along with the True Primal Qi, circulate together to reach the Upper Burner. Therefore, the Yuan-Source point is regarded as the honorific title of the Sanjiao. Wherever the Qi stops, it becomes a Yuan-Source point, just as the places where the Emperor's procession halts are called "Imperial Residences." It is indeed appropriate to select points here when treating diseases of the Five Zang and Six Fu organs. The *Ba Cui Fang* (Extracts from the Pinnacle) states: The Yuan-Source points of the respective meridians do not follow the rules of meridian reversal or adherence, nor do they adhere to the Five Elements' mother-son tonification and sedation methods. When needling Yuan-Source points, one should insert the needle upon observing the pulse response indicating the arrival of Qi. Upon inhalation, obtain Deqi (arrival of Qi), do not withdraw the needle immediately, but retain it for a long time until the Qi subsides before withdrawing. This is the method of extracting Yuan-Qi. Wang Haizang stated: If needling is required for a disease of the Liver meridian, one needle should also be inserted into the Yuan-Source point of that same meridian. If tonifying the Liver meridian is needed, tonify the Yuan-Source point of that meridian; if sedating the Liver meridian is needed, sedate the Yuan-Source point of that meridian. After completing tonification and sedation for other meridians, follow this example to tonify and sedate the Yuan-Source points of each meridian. These twelve Yuan-Source points are not used for the method of draining the child and tonifying the mother; they are applicable to both deficiency and excess conditions. Therefore, for diseases of the Five Zang and Six Fu organs, their Yuan-Source points are selected.
Question 67 of the *Nan Jing* states: The Mu-Alarm points of the Five Zang organs are all on the Yin aspect, while the Shu-Back points are on the Yang aspect. What does this mean? The answer is: Yin diseases manifest on the Yang aspect, and Yang diseases manifest on the Yin aspect; therefore, the Mu-Alarm points are on the Yin side, and the Shu-Back points are on the Yang side.
Mr. Hua Shou stated: "Mu" and "Shu" are general terms for the empty cavities of the Five Zang organs. Those on the abdomen, being Yin, are called Mu-Alarm points; those on the back, being Yang, are called Shu-Back points. "Mu" is like the "mu" in "mujie" (knotting/gathering), indicating that Meridian Qi gathers here. "Shu," written as "Shu" (transport) in the *Records of the Grand Historian: Biography of Bian Que*, is like the "shu" in "weishu" (distribution/transport), indicating that Meridian Qi is transported from here to there. The Mu-Alarm points of the Five Zang organs are on the abdomen: The Mu-Alarm point of the Lung is Zhongfu (LU-1), bilateral, located one cun below Yunmen (LU-2) in the chest, in the depression of the pulsating artery in the third intercostal space above the nipple; the Mu-Alarm point of the Heart is Juque (CV-14), unilateral, located one cun below Jiutui (CV-15); the Mu-Alarm point of the Spleen is Zhangmen (LR-13), bilateral, located below the costal margin, directly opposite the umbilicus; the Mu-Alarm point of the Liver is Qimen (LR-14), bilateral, located one cun and five fen lateral to Burong (ST-19); the Mu-Alarm point of the Kidney is Jingmen (GB-25), bilateral, located in the waist at the costal margin. The Shu-Back points of the Five Zang organs are on the back, belonging to the Foot-Taiyang Bladder meridian. Feishu (BL-13) is below the third thoracic vertebra; Xinshu (BL-15) is below the fifth thoracic vertebra; Ganshu (BL-18) is below the ninth thoracic vertebra; Pishu (BL-20) is below the eleventh thoracic vertebra; Shenshu (BL-23) is below the fourteenth thoracic vertebra. All are located one cun and five fen lateral to the spine. The statement "Yin diseases manifest on the Yang, Yang diseases manifest on the Yin" means that the Qi of Yin and Yang meridians penetrates each other, and the Qi of the viscera and their corresponding anterior-posterior regions interacts; thus, Yin diseases sometimes manifest on the Yang, and Yang diseases sometimes manifest on the Yin. The acupuncture principle states: Draw Yin from Yang, draw Yang from Yin. (Note: The classic text states that manifesting on Yang or Yin is inevitable, whereas Mr. Hua’s commentary suggests it happens "sometimes," implying contingency, which seems inconsistent with the original intent of the text.)