九针十二原篇云。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 。膏之原出于鸠尾肓之原出于脖(音勃) (恶平声脖 脐也)凡此十二原者。主
治五脏六腑之有疾者也。本输篇乃以太渊太陵太冲太白太 等五原。为五脏之 。六腑则膀
胱之束骨为 。京骨为原。胆之临泣为 。丘墟为原。胃之陷谷为 。冲阳为原。三焦之中
渚为 。阳池为原。小肠之后 为 。腕骨为原。大肠之三间为 。合谷为原又曰心出于中
冲。溜于劳宫。注于太陵。行于间使。入于曲泽。手少阴也(中冲以下皆手心主经穴本篇指
为手少阴而少阴经 别无载者)邪客篇帝曰。手少阴之脉独无 何也。岐伯曰。诸邪之在于
心者。皆在于心之包络。包络者。心主之脉也。故独无 焉。帝曰。少阴独无 者不病乎岐
伯曰。其外经病而藏不病。故独取其经于掌后锐骨之端(即神门穴。手少阴 )其余脉出入屈
折。行之徐疾。皆如手少阴心主之脉行也。故王氏注气穴论藏 五十穴。亦惟有心主井 。
而无心经之五 。维独缪刺篇曰少阴锐骨之端各一病。王氏注谓神门穴。为手少阴之 者。
○前三篇之说各有不同。在九针十二原篇。止言五脏之原左右各二。而复有膏之原。肓之原
。共为十二原。在本输篇则以前篇五脏之原为五 。复有六腑之原。而无膏肓之原且手少阴
之脉独无 。而以手厥阴之 代之。在邪客篇则明指手少阴之 在掌后锐骨之端而亦皆无少
阴井荥经合并膏肓等原。难经亦然。及查甲乙经乃云。少冲者木也。少阴脉所出为井。少府
者火也。少阴脉所溜为荥。神门者土也。少阴脉所注为 。灵道者金也。少阴脉所行为经。
少海者水也。少阴脉所入为合。而十二经之井荥始全矣。然详求 原之义。如九针十二原篇
及本输篇所云。则阴经之原即 也。阳经虽有 原之分。而 过于原亦为同气。故阳经治原
即所以治 也。阴经治 。即所以治原也。六十六难曰。十二经皆以 为原者何也。然五脏
者。三焦之所行。气之所留止也。又曰。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。及考之顺气一日分为四时篇。则曰原独不应五时以经合之以应其数。
然则 可合原。经亦可合原矣。盖 在原之前。经在原之后。穴邻脉近。故其气数皆相应也。
\r阳经井荥 原经合图\pi-i6.bmp\r
\r阴经井荥 经合图\pi-i7.bmp\r
《九针十二原》篇中说：肺经的原穴出于太渊。心包经的原穴出于太陵。肝经的原穴出于太冲。脾经的原穴出于太白。肾经的原穴出于太溪。膏之原穴出于鸠尾，肓之原穴出于脖胦（音勃，恶平声，指脐下部位）。所有这些十二原穴，主治五脏六腑的疾病。
《本输》篇则以太渊、太陵、太冲、太白、太溪这五个原穴，作为五脏的“腧穴”（此处原文缺字，结合上下文及中医理论，五输穴中井荥输经合，阴经以输代原，故此处应指“输”或泛指五输穴中的特定位置，但根据后文“复有六腑之原”，此处语境多指阴经无独立原穴，以输穴代之，或者原文此处有脱漏，通常理解为五输穴体系）。对于六腑，膀胱经的束骨是“腧穴”，京骨是原穴；胆经的足临泣是“腧穴”，丘墟是原穴；胃经的陷谷是“腧穴”，冲阳是原穴；三焦经的中渚是“腧穴”，阳池是原穴；小肠经的后溪是“腧穴”，腕骨是原穴；大肠经的三间是“腧穴”，合谷是原穴。
又说：心包经的气血出于中冲，流注于劳宫，灌注于太陵，运行于间使，深入于曲泽。这是手厥阴心包经（注：中冲以下皆手心主经穴，本篇将其指为手少阴心经，而手少阴心经其他篇章并无此记载）。
《邪客》篇中，黄帝问：手少阴心经的经脉唯独没有“腧穴”（此处指五输穴中的某类，或特指原穴/输穴的缺失讨论），为什么呢？岐伯回答说：各种邪气侵犯心脏的，都侵犯心包络。心包络，就是心主的经脉。所以手少阴心经唯独没有（独立的）原穴（或输穴，视具体语境，此处指其功能由心包替代）。黄帝问：唯独手少阴心经没有（原/输），难道它不生病吗？岐伯说：它的外经有病而内脏不病，所以唯独取用手掌后方锐骨端（即神门穴，手少阴心经穴）的经脉穴位。其余经脉的气血出入、屈折、运行的快慢，都像手少阴心经和手厥阴心包经的经脉运行一样。所以王冰注释《气穴论》时说，脏腑各有五十个穴位，也唯有手厥阴心包经有井、荥、输、经、合，而没有手少阴心经的五输穴。唯独《缪刺论》说：“少阴锐骨之端各一病。”王冰注释认为神门穴是手少阴心经的“输穴”。
前三篇的说法各有不同。在《九针十二原》篇中，只说了五脏的原穴，左右各二，再加上膏之原、肓之原，共为十二原。在《本输》篇中，则将前一篇五脏的原穴作为五输穴中的“输”穴，另外又有六腑的原穴，而没有膏、肓的原穴，并且手少阴心经唯独没有原穴，而以手厥阴心包经的原穴代替。在《邪客》篇中，则明确指出手少阴心经的原穴在手掌后方锐骨之端，但也都没有提到少阴经的井、荥、经、合以及膏、肓等原穴。《难经》也是如此。
等到查阅《针灸甲乙经》，却说：少冲属木，是手少阴脉所出的井穴；少府属火，是手少阴脉所流的荥穴；神门属土，是手少阴脉所注的输穴；灵道属金，是手少阴脉所行的经穴；少海属水，是手少阴脉所入的合穴。这样十二经的井、荥、输、经、合才齐全了。
然而详细推求“原”和“输”的意义，如《九针十二原》篇及《本输》篇所说，那么阴经的原穴即等同于输穴。阳经虽然有输穴和原穴之分，但输穴经过原穴也是同气相通。所以治疗阳经的原穴，也就是治疗输穴；治疗阴经的输穴，也就是治疗原穴。
《难经·六十六难》说：为什么十二经都以“原”为原穴呢？回答是：五脏之气，是三焦所通行的，也是气停留止聚的地方。又说：原，是三焦的尊称。所以气停留的地方就称为原。五脏六腑有病的，都取用它们的原穴。
等到考察《顺气一日分为四时》篇，则说：原穴单独不与五时相配，而是将经穴合并起来以对应其数。既然这样，输穴可以合并到原穴，经穴也可以合并到原穴。大概是因为输穴在原穴之前，经穴在原穴之后，穴位邻近，经脉相近，所以它们的气数都是相应的。
[图：阳经井荥输原经合图]
[图：阴经井荥输经合图]
The chapter "Jiu Zhen Shi Er Yuan" (Nine Needles and Twelve Source Points) states: The source point of the Lung meridian is Taiyuan (Taiyuan, 太渊). The source point of the Pericardium meridian (Heart Protector) is Tailing (Taoling, 太陵). The source point of the Liver meridian is Taichong (Taichong, 太冲). The source point of the Spleen meridian is Taibai (Taibai, 太白). The source point of the Kidney meridian is Taixi (Taixi, 太溪). The source point of the Gao (Gao,膏 - Epigastric region/Fat) is Jiawei (Jiawei, 鸠尾). The source point of the Huang (Huang,肓 - Diaphragm/Omental region) is Boying (Boning, 脖胦), located below the umbilicus. All these twelve source points govern the diseases of the five zang organs and six fu organs.
The chapter "Ben Shu" (Roots and Branches / Acupoints of Origin) regards Taiyuan, Tailing, Taichong, Taibai, and Taixi as the Shu-stream points (Shu, 输) of the five zang organs. For the six fu organs: for the Bladder meridian, Shugu (Shugu, 束骨) is the Shu-stream point, and Jinggu (Jinggu, 京骨) is the source point; for the Gallbladder meridian, Zulinqi (Zulinqi, 足临泣) is the Shu-stream point, and Qiuxu (Qiuxu, 丘墟) is the source point; for the Stomach meridian, Xangu (Xangu, 陷谷) is the Shu-stream point, and Chongyang (Chongyang, 冲阳) is the source point; for the Sanjiao (Triple Burner) meridian, Zhongzhu (Zhongzhu, 中渚) is the Shu-stream point, and Yangchi (Yangchi, 阳池) is the source point; for the Small Intestine meridian, Houxi (Houxi, 后溪) is the Shu-stream point, and Wanggu (Wanggu, 腕骨) is the source point; for the Large Intestine meridian, Sanjian (Sanjian, 三间) is the Shu-stream point, and Hegu (Hegu, 合谷) is the source point.
It is also stated that the Qi of the Heart/Pericardium emerges from Zhongchong (Zhongchong, 中冲), flows into Laogong (Laogong, 劳宫), pours into Tailing (Taoling, 太陵), travels through Jianshi (Jianshi, 间使), and enters Quze (Quze, 曲ze). This refers to the Hand-Shaoyin (Hand-Taiyin/Pericardium) meridian. (Note: The acupoints from Zhongchong onwards all belong to the Hand-Jueyin Pericardium meridian; this chapter incorrectly attributes them to the Hand-Shaoyin Heart meridian, whereas other chapters do not record such a pathway for the Hand-Shaoyin Heart meridian).
In the chapter "Xie Ke" (Evil Intrusion), the Yellow Emperor asked: Why does the meridian of the Hand-Shaoyin Heart uniquely lack [Shu-source points]? Qibo answered: Any pathogenic evil affecting the Heart actually affects the Pericardium. The Pericardium is the meridian of the Heart Master. Therefore, the Hand-Shaoyin Heart meridian uniquely lacks [independent source/shu points]. The Yellow Emperor asked: Does the Hand-Shaoyin uniquely lacking [source points] mean it does not get sick? Qibo said: Its exterior meridian may be diseased while its interior organ remains healthy. Therefore, one should exclusively select the meridian points at the end of the sharp bone behind the palm (i.e., Shenmen, Shenmen, 神门, a point on the Hand-Shaoyin Heart meridian). The flow, exit, entry, bending, and speed of qi in other meridians are all similar to those of the Hand-Shaoyin Heart and Hand-Jueyin Pericardium meridians. Thus, when Wang Bing annotated the "Qi Xue Lun" (Treatise on Qi and Acupoints), he stated that among the fifty acupoints of the zang organs, only the Hand-Jueyin Pericardium meridian has the Five Shu points (Well, Ying-Spring, Shu-Stream, Jing-River, He-Sea), while the Hand-Shaoyin Heart meridian does not. Only in the "Miao Ci Pian" (Chapter on Miraculous Puncture) is it said: "One disease at each end of the sharp bone of Shaoyin." Wang Bing annotated that Shenmen is the Shu-stream point of the Hand-Shaoyin Heart meridian.
The statements in the first three chapters differ. In "Jiu Zhen Shi Er Yuan," only the source points of the five zang organs are mentioned, two on each side, plus the source point of Gao and the source point of Huang, totaling twelve source points. In "Ben Shu," the source points of the five zang organs from the previous chapter are treated as the Shu-stream points, along with the source points of the six fu organs, but without the source points of Gao and Huang. Furthermore, the Hand-Shaoyin Heart meridian uniquely lacks source points and uses the source point of the Hand-Jueyin Pericardium meridian instead. In "Xie Ke," it explicitly points out that the source point of the Hand-Shaoyin Heart meridian is at the end of the sharp bone behind the palm, yet it still does not mention the Well, Ying-Spring, Jing-River, and He-Sea points of the Shaoyin meridian, nor the source points of Gao and Huang. The "Nan Jing" (Classic of Difficult Issues) is the same.
However, upon consulting the "Jia Yi Jing" (A-B Classic of Acupuncture and Moxibustion), it states: Shaochong (Shaochong, 少冲) belongs to Wood and is the Well point where the Hand-Shaoyin meridian emerges; Shaofu (Shaofu, 少府) belongs to Fire and is the Ying-Spring point where the Hand-Shaoyin meridian flows; Shenmen (Shenmen, 神门) belongs to Earth and is the Shu-stream point where the Hand-Shaoyin meridian pours; Lingdao (Lingdao, 灵道) belongs to Metal and is the Jing-River point where the Hand-Shaoyin meridian travels; Shaohai (Shaohai, 少海) belongs to Water and is the He-Sea point where the Hand-Shaoyin meridian enters. Thus, the Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points of the twelve meridians become complete.
Nevertheless, carefully investigating the meaning of "Source" (Yuan, 原) and "Shu" (Shu, 输): As stated in "Jiu Zhen Shi Er Yuan" and "Ben Shu," the source point of the Yin meridians is equivalent to the Shu-stream point. Although the Yang meridians have a distinction between Shu-stream and Source points, the Shu-stream point and Source point share the same qi energy. Therefore, treating the source point of a Yang meridian is tantamount to treating its Shu-stream point; treating the Shu-stream point of a Yin meridian is tantamount to treating its source point.
"Nan Jing · Chapter 66" asks: Why do all twelve meridians take the Source point as the primary source? The answer is: The qi of the five zang organs travels through the Sanjiao (Triple Burner) and is where qi stays and stops. It also says: "Source" is the honorific title of the Sanjiao. Therefore, wherever qi stops, it is called the Source point. When the five zang and six fu organs are diseased, their source points are selected.
Upon examining the chapter "Shun Qi Yi Ri Fen Wei Si Shi" (Aligning Qi Divided into Four Times of a Day), it states: The Source point alone does not correspond to the five seasons; instead, the Jing-River points are combined to correspond to the number. Since this is so, the Shu-stream point can be combined with the Source point, and the Jing-River point can also be combined with the Source point. Generally, because the Shu-stream point precedes the Source point and the Jing-River point follows it, and because the acupoints are adjacent and the meridians are close, their qi numbers correspond accordingly.
[Image: Diagram of Well, Ying-Spring, Shu-Stream, Source, Jing-River, and He-Sea Points of Yang Meridians]
[Image: Diagram of Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea Points of Yin Meridians]