平按∶此篇自篇首至天府下五寸，见《素问》卷十五第五十八《气穴论》。自问曰少阴何以
主肾至夫寒甚则生热，见《素问》卷十六第六十一《水热穴论》。自问曰少阴何以主肾至名曰风水，
见《甲乙经》卷八第五。自黄帝问于岐伯曰愿闻五脏之输至须其火灭也，见《灵枢》卷八第五十
一《背 》篇。自欲知背输至灸刺之度也，见《素问》卷七第二十四《血气形志》篇。自黄帝问于
岐伯曰余以知气穴之处至末，见《素问》卷十五第五十八《气穴论》，又见《甲乙经》卷三第一。
黄帝问岐伯曰∶余闻气穴三百六十五，以应一岁，未知其所谓，愿卒闻之。（三百六十五穴，
十二经脉之气发会之处，故曰气穴也。平按∶《素问》无岐伯二字，无谓字。）岐伯稽首再拜曰∶
窘乎哉
问也！其非圣帝，孰能穷其道焉？固请溢意尽言其处。黄帝捧手遵循而却曰∶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。（遵循音逡巡，穷究寻也。溢意，纵志也。处，
三百六十五穴也。捧手，端拱也。遵循而却，服应之动也。虽未即事见闻，因言具知，故已聪明
也。平按∶《素问》拜下有对字，固作因，遵循作逡巡。）岐伯曰∶此所谓圣人易语，良马易御。
黄帝曰∶非圣人易语也，世言其真数，开人意也。（帝言岐伯以有圣德，言其实理，虽非圣帝，
亦可知矣。平按∶《素问》非上有余字，真上无其字，意下无也字。）今余所方问者，此真数也，
如发蒙解惑，未足以论也。然余愿夫子溢志尽言其处，今皆解其意，请藏之金匮，不敢复出。（余
所问者，但可发蒙解惑，而未足以为至极之论也。唯愿夫子纵志言之，藏之不敢失坠也。平按∶
《素问》方作访，今皆二字作令。）岐伯再拜而起曰∶臣请言。背与心相控而痛，所治天突与十
椎及上纪下纪。上纪者，胃脘也；下纪者，关元也。（任脉上于脊里，为经络海，其浮而外者，
循腹里当齐上胸，至咽喉，络唇口，故背胸相控痛者，任脉之痛也。此等诸穴是任脉所贯，所以
取之也。平按∶《素问》上纪下无下纪二字。）邪击阴阳左右，如此其病前后痛，涩胸胁而痛，不
得息，不得卧，上气短气偏痛，脉满起邪出尻脉，络胸支心贯鬲，上肩加天突，邪下肩交十椎下
藏。（量此脉行处生病，皆是督脉所为。下藏者，下络肾脏也。平按∶《素问》邪击上有背胸二
字，击作系，而痛作痛而，络胸下有胁字，十椎下无藏字。）藏输五十穴，（五脏各有五输，合
二十五输，此一箱手足为言；今两箱合论，故有五十穴也。）府输七十二穴，（六腑各有六输，
此三十六输，此亦一箱手足为言；两箱合论，故
有七十二穴也。）热输五十九穴，水输五十七穴，头上五行行五，五五二十五穴，中侣两旁旁五，
凡十穴，大杼上两旁各一，凡二穴，（平按∶《素问》大杼作大椎，王注未详，新校正云∶按大
椎上旁无穴，大椎下旁穴名大杼。）目瞳子浮白二穴，两髀厌中二穴，（平按∶《素问》厌下有
分字。）犊鼻二穴，耳中多所闻二穴，眉本二穴，完骨二穴，项中央一穴，枕骨二穴，上关二穴，
大迎二穴，下关二穴，天桂二穴，巨虚上下四穴，（平按∶四穴上《素问》有廉字。）曲牙二穴，
天突一穴，天府二穴，天牖二穴，扶突二穴，天窗二穴，肩解二穴，关元一穴，委阳二穴，肩贞
二穴，肩 二穴，（平按∶《素问》肩 作喑门。）齐一穴，肓输二穴，（平按∶《素问》肓输
作胸俞，二穴作十二穴。）背输二穴，膺输二穴，（平按∶《素问》二穴作十二穴。）分肉二穴，
踝上横骨二穴，（平按∶《素问》无骨字。）阴阳乔四穴，凡三百六十五穴，针之所由行也。
（以上九十九穴，通疗诸病也。平按∶《素问》“凡三百六十五穴针之所由行也”十三字，在“天
府下五寸”之下。）水输在诸分，热输在气穴，寒输在两骸厌中二穴，（以上言三种输穴之所在。
骸，核皆反，骨也。别本为 ，于靡反，骨端曲儿也。平按∶《素问》寒下有热字。）大禁二十五，
在天府下五寸。（三百六十五穴中，有大禁者，五里穴也，在臂天府以下五寸，五五二十五往泻
此穴气，气尽而死，故为大禁也。）
问曰∶少阴何以主肾？肾何以主水？（问少阴之脉主之所由也。）答曰∶肾者至阴也，（至，
极也。肾者，阴之极也。）阴者盛水也，（阴气舍水，故曰盛水。平按∶《素问》、《甲乙》阴上
有至字。）肾者少
阴，少阴者冬脉也，（一曰肺者，量为不然也。少阴亦盛也，少阴之脉盛，属于冬分也。平按∶
《素问》、《甲乙》肾者少阴作肺者太阴也。）故其本在肾，其末在肺，皆积水也。（肾脉少阴，
上入肺中，故曰末在肺也。所以肾之与肺，母子上下俱积水也。）问曰∶肾何以能聚水而生病？
（肾为至阴聚水，未知何由生病？）答曰∶肾者胃之关闭，关闭不利，故聚水而从其类，上下溢
于皮肤，故为 肿。（胃主水谷，胃气关闭不利，肾因聚水，肺气之应，溢于皮肤，故为 肿。
，扶府反，与腐同义也。平按∶《素问》、《甲乙》胃之关闭作胃之关也，关闭不利作关门不利，
肿下有“肘肿者聚水而生病也”九字。）问曰∶诸水皆生于肾乎？答曰∶肾者牝脏也，地气上
者，属于肾而生水液，故曰至。（牝，阴也。地气，阴气也。阴气盛水，上属于肾，生于津液也，
故以肾为极阴也。平按∶《素问》、《甲乙》至下有阴字。）勇而劳甚则肾汗出，汗出逢风，内不
得入其脏，而外不得越于皮肤，客于六腑，行于皮肤，传为 肿，本之于肾，名曰风水。（勇者
腰脊用力劳甚，肾上腠开汗出，邪风因入，其风往来，内不得入府之余藏，外不得泄府之皮肤，
聚水客于六腑之中，行于皮传为 肿，其本肾风所为，名曰风水也。平按∶《素问》逢风作逢于
风，入其脏作入于脏腑，六腑作玄腑，行于皮肤作行于皮里，风水下有“所谓玄府者汗空也”八
字。）问曰∶水输五十七处者，是何所主也？答曰∶肾输五十七穴，积阴之所聚也，水所从出入
也。（以下言水输也。肾为积阴，故津液出入也，皆肾为主也。平按∶《素问》是何所主也作是
何主也。）尻上五行行五者，此皆肾输也。（尻上五行合二十五输者，有非肾脉所发，皆言肾输，
以其近肾，并在肾部之内，肾气所及，故皆称肾输也。平按∶《素问》此皆肾输也作此肾输。）
故水病下为
肿大腹，而上为喘呼不得卧者，标本俱病也，故肺为喘呼，肾为水肿。（标为肺也，本为肾也，
肺为喘呼，肾为水肿，二脏共为水病，故曰俱病也。平按∶《素问》 肿作 肿。注共为水病，
袁刻共误作其。）肺为逆，故不得卧。（肺以主气，肺病气逆，故曰水病不得卧也。平按∶《素
问》无故字。）分之相输受者，水气之所留也。（肾以主水，肺以主气，故曰分之。二气通聚，
故曰相输受也。相输受者，水之与气并留止也。平按∶《素问》分之相输受者作分为相输俱受者。）
伏兔上各二行行五者，此肾之所冲也。（伏兔以上各二行者，左右四行，合有二十输者，皆是肾
气足少阴旁冲脉所冲之输也。平按∶《素问》所冲二字作街。袁刻二行上脱各字，所冲二字误作所
肿。）三阴之所交结于脚者也，踝上各一行行六者，（足三阴脉交结脚者，从踝以上左右各有一
行，行六输，合有十二输，故聪有五十七穴也。）此肾脉之下行者也，名曰太冲。（冲脉上出于
颃颡，下者注足少阴大络，以下伏行出跗循跗，故曰肾脉下行名曰太冲也。平按；《素问》太作
大。）凡五十七穴者，皆脏阴之终也，水之所客也。（是等诸穴，皆肾之阴脏所终之输，水客之
舍也。平按∶皆藏阴之终也《素问》作皆藏之阴络。）黄帝问于岐伯曰∶夫子言治热病五十九输，
余论其意，未能别其处也，愿闻其处，因闻其意。岐伯曰∶头上五行行五，以越诸阳之热逆者。
（以下言热输也。人头为阳，故头上二十五输，以起诸阳热者。平按∶《素问》别上有领字。）
大杼、膺输、缺盆、背输，此八者，以泻胸中之热。
杼，除吕反。膺输，膺中输也。背输，肺输。（此八前后近胸，故泻胸中热也。）气街、三里、巨虚
上下廉，此八者，以泻胃中之热。（此八皆是胃脉足阳明所贯之输，故泻胃中热气也。）云门、
骨、委中、髓空，此八者，以泻四肢之热。（云门近肩， 骨在肩，并向手臂也；委中在 ，
髓空在腰，一名腰输，皆主于脚，故泻四肢之热也。）五脏输旁五，此十者，以泻五脏之热。（皆
太阳五脏之输，左右各有五输，故有十输，以泻五脏之热也。）凡此五十九穴者，皆热之左右也。
（皆热病左右之输也。）问曰∶人伤于寒而传为热何也？答曰∶夫寒甚则生热。（夫阳极则降，阴
极则升，是以寒极生热，热极生寒，斯乃物理之常也。故热病号曰伤寒，就本为名耳。）
黄帝问于岐伯曰∶愿闻五脏之输出于背者。（五脏之输者，有在手足，今者欲闻背之五输也。
平按∶输《灵枢》作 ，《素问》作俞，上下均同。）岐伯对曰∶胸中大输在杼骨之端，（杼骨，
一名大杼，在于五脏六腑输上，故是胸之膻中气之大输者也。）肺输在三椎之间，心输在五椎之
间，鬲输在七椎之间，肝输在九椎之间，脾输在十一椎之间，肾输在十四椎之间，皆侠脊相去三
寸所。（输，尸句反，送致也。此五脏输侠脊即椎间相去远近，皆与《明堂》同法也。平按∶《灵
枢》鬲作膈，椎均作焦，侠作挟。）即欲而验之，按其处应中而痛解，乃其输也。（以下言取输法
也。纵微有不应寸数，按之痛者为正。平按∶即欲而验之《灵枢》作则欲得而验之。）灸之则可，
刺之则可。气盛则泻之，虚则补之。以火补者，勿吹其火，须自灭也；以火泻者，疾吹其火，傅
其艾，须其火灭也。（针之补泻，前后数言，故于此中，言灸
补泻。火烧其处，正气聚，故曰补也；吹令热入，以攻其病，故曰泻也。傅音付。以手拥傅其艾吹之，
使火气不散也。）
平按∶刺之则可《灵枢》作刺之则不可。
欲知背输，先度其两乳间中折之，更以他草度去其半已，即以两禺相柱也，乃举以度其背，
令其一禺居上，齐脊大椎，两禺在下，当其下禺者，肺之输也，复下一度，心输也，复下一度，
右角肝输也，左角脾输也，复下一度，肾输也，是谓五脏之输，灸刺之度也。（以上言量背输法
也。经不同者，但人七尺五寸之躯虽小，法于天地无一经不尽也。故天地造化，数乃无穷，人之
输穴之分，何可同哉？昔神农氏录天地间金石草木三百六十五种，法三百六十五日，济时所用。
其不录者，或有人识用，或无人识者，盖亦多矣。次黄帝取人身体三百六十五穴，亦法三百六十
五日。身体之上，移于分寸，左右差异，取病之输，实亦不少。至于《扁鹊灸经》，取穴及名字，
即大有不同。近代《秦承祖明堂》、《曹子氏灸经》等，所承别本，处所及名，亦皆有异。而除
遣疾，又复不少，正可以智量之，适病为用，不可全言非也。而并为非者，不知大方之论。所以
此之量法，圣人设教有异，未足怪之也。平按∶其半，其字《素问》无，禺均作隅，柱作拄，右
角肝作左角肝，左角脾作右角脾。注草木袁刻误作草本。秦承祖，袁刻秦误作奏。差异袁刻作着异，
日本《医心方》亦作差。）
黄帝问于岐伯曰∶余以知气穴之处，游针之居，愿闻孙络溪谷亦有所应乎？岐伯曰∶孙络三
百六十五穴会，以应一岁，（以下言孙络之会也。十五络脉从经脉生，谓之子也。小络从十五络生，
乃是经脉孙也。孙络与三百六十五穴气会，以法一岁之气也。平按∶《素问》余以作余已。）以
洫奇邪，以通营卫。（洫，谓沟洫，水行处也。孙络行于奇邪营卫之气，故曰洫。火逼反。平按∶
洫《素问》作溢，《甲乙》作洒。营《素问》、《甲乙》作荣，下同。）稽留营洫，气浊血着，
外为发热，内为少气。（若稽留营血，洫中不行，遂令血浊血着，皮肤发热，营卫不行，故曰少
气也。平按∶稽留营洫《素问》作荣卫稽留卫散营溢八字。气浊《素问》作气竭。《甲乙》无稽留
至岐伯曰四十五字。）疾泻毋怠，以通营卫，见而泻之，毋问所会。（如此孙络血气洫道不通，
有血之处，即疾泻之，以通营卫，不须求其输会而生疑虑。）黄帝曰∶善。愿闻溪谷之会。岐伯曰∶
分肉之大会为谷，肉之小会为溪，肉分之间，溪谷之会，以行营卫，以会大气。（以下言分肉相
合之间，自有大小。大者称谷，小者名溪，更复小者以为沟洫，皆行营卫，以舍邪之大气也。平
按∶分肉之大会《素问》、《甲乙》均无分字。以会大气《甲乙》会作舍。）邪溢气壅，脉热肉
败，营卫不行，必将为脓，（以下言气壅成热以为痈疽。邪气客此溪谷沟洫之间，满溢留止，营卫
【平按】本篇从篇首至天府穴下五寸处，见于《素问》卷十五第五十八篇《气穴论》。从“问曰少阴何以主肾”至“夫寒甚则生热”，见于《素问》卷十六第六十一篇《水热穴论》。从“问曰少阴何以主肾”至“名曰风水”，见于《甲乙经》卷八第五篇。从“黄帝问于岐伯曰愿闻五脏之输”至“须其火灭也”，见于《灵枢》卷八第五十一篇《背俞》篇。从“欲知背输”至“灸刺之度也”，见于《素问》卷七第二十四篇《血气形志》篇。从“黄帝问于岐伯曰余以知气穴之处”至文末，见于《素问》卷十五第五十八篇《气穴论》，又见于《甲乙经》卷三第一。
黄帝问岐伯说：我听说人体有三百六十五个气穴，以对应一年的天数，但不知道具体所指，希望能详尽地听您讲解。（注：三百六十五个穴位，是十二经脉之气发会汇聚的地方，所以称为气穴。）岐伯叩头拜了两拜说：您的提问多么深奥啊！如果不是圣明的帝王，谁能穷尽其中的道理呢？我恳请您放宽心意，详尽地讲述这些穴位的位置。黄帝拱手恭敬地退后一步说：先生为我开启的道理，我虽然眼睛没看到那些位置，耳朵没听过那些数量，但因为您的讲解，我的眼睛变得明亮，耳朵变得聪明了。（注：“遵循”音逡巡，意为穷究寻索。“溢意”即纵志，放开心意。“处”指三百六十五个穴位。“捧手”即端拱双手。“遵循而却”是表示信服应答的动作。虽然尚未亲自见闻，但因言语讲解而完全知晓，所以耳目聪明。）岐伯说：这就是所说的圣人容易沟通，良马容易驾驭。黄帝说：并不是因为我是圣人所以容易沟通，世人传言那些真实的数字，是为了开启人的智慧。（注：皇帝说岐伯因为有圣德，讲出真实道理，即使不是圣帝，也能明白。今本《素问》在“非”字上有“有余”二字，“真”字上无“其”字，“意”字下无“也”字。）现在我所询问的，正是这些真实的数字，这就像启发蒙昧、解除困惑一样，还不足以用来讨论高深的理论。然而我希望先生能放开心意详尽地讲述这些穴位的位置，我现在已经理解了其中的意思，请允许我将它收藏在金匮之中，不敢再轻易向外人透露。（注：我所问的，只可启发蒙昧解除困惑，但不足以作为极致的理论。只希望先生纵情言之，收藏起来不敢失坠。今本《素问》将“方”写作“访”，“今皆”二字写作“令”。）岐伯再次拜谢起身说：臣请陈述。背部与心脏相互牵引而疼痛，治疗的天突穴和第十椎穴以及上纪、下纪穴。上纪穴，就是胃脘部的中脘穴；下纪穴，就是关元穴。（注：任脉上行于脊里，是经络的海，其浮行于体外的部分，沿着腹里正当脐上胸部，至咽喉，联络唇口，所以背胸相互牵引疼痛，是任脉的疼痛。这些穴位都是任脉贯穿的，所以选取它们。今本《素问》“上纪”下无“下纪”二字。）邪气侵袭阴阳左右，这样的病症表现为前后疼痛，胸胁涩痛，呼吸不畅，不能安卧，气逆短气，偏侧疼痛，脉象满盛起于尻部脉络，络通胸部支络心脏贯穿膈膜，上至肩部加天突穴，邪气下行至肩部交于第十椎下连肾脏。（注：衡量这条脉运行的部位生病，都是督脉所为。下藏，即向下联络肾脏。今本《素问》“邪击”上有“背胸”二字，“击”作“系”，“而痛”作“痛而”，“络胸”下有“胁”字，“十椎”下无“藏”字。）五脏的输穴共五十个，（五脏各有五个输穴，合计二十五输，这是单手或单足而言；现在两手两足合论，所以有五十个穴位。）六腑的输穴共七十二个，（六腑各有六个输穴，此三十六输，这也是单手或单足而言；两手两足合论，所以有七十二个穴位。）热病输穴五十九个，水病输穴五十七个，头部五行每行五个，共二十五穴，脊柱两旁各五穴，共十穴，大杼穴上方两旁各一穴，共二穴，（今本《素问》“大杼”作“大椎”，王冰注未详，新校正云：按大椎上旁无穴，大椎下旁穴名大杼。）目瞳子浮白穴两个，两髀厌中穴两个，（今本《素问》“厌”下有“分”字。）犊鼻穴两个，耳中多所闻穴两个，眉本穴两个，完骨穴两个，项中央穴一个，枕骨穴两个，上关穴两个，大迎穴两个，下关穴两个，天桂穴两个，巨虚上下廉穴四个，（今本《素问》在四穴上有“廉”字。）曲牙穴两个，天突穴一个，天府穴两个，天牖穴两个，扶突穴两个，天窗穴两个，肩解穴两个，关元穴一个，委阳穴两个，肩贞穴两个，肩髃穴两个，（今本《素问》“肩髃”作“喑门。”）脐下一穴，肓输穴两个，（今本《素问》“肓输”作“胸俞”，“二穴”作“十二穴。”）背输穴两个，膺输穴两个，（今本《素问》“二穴”作“十二穴。”）分肉穴两个，踝上横骨穴两个，（今本《素问》无“骨”字。）阴跷阳跷四穴，总共三百六十五穴，这是针刺施行的部位。（以上九十九穴，通治各种疾病。今本《素问》“凡三百六十五穴针之所由行也”十三字，在“天府下五寸”之下。）水病输穴在各腠理分肉之间，热病输穴在气穴，寒病输穴在两骸厌中两个穴位，（以上说明三种输穴的位置。骸，音核皆反，指骨头。别本作“䯒”，音于靡反，指骨端弯曲处。今本《素问》“寒”下有“热”字。）大禁穴有二十五个，在天府穴下五寸处。（三百六十五穴中，有大禁忌的，是五里穴，位于手臂天府穴以下五寸，如果五次往泻这个穴位的真气，气尽就会死亡，所以是大禁。）
问：为什么少阴经主管肾脏？肾脏为什么主管水液？（问少阴经脉主管的原因。）答：肾脏属于至阴，（至，极的意思。肾脏，是阴气的极点。）阴气旺盛则积水，（阴气容纳水液，所以说盛水。今本《素问》、《甲乙经》“阴”上有“至”字。）肾脏属少阴，少阴经是冬季的脉象，（另一种说法是肺者太阴，我认为不对。少阴也是盛的，少阴经脉旺盛，属于冬季。今本《素问》、《甲乙经》“肾者少阴”作“肺者太阴”。）所以病的根本在肾，标末在肺，都是积水所致。（肾脉少阴，上行入肺中，所以说标末在肺。因此肾与肺，母子上下都产生积水。）问：肾脏为什么能聚集水液而生病？（肾为至阴聚水，不知为何生病？）答：肾脏是胃的关门，关门不利，所以聚集水液并随同类上行，上下溢于皮肤，所以形成浮肿。（胃主水谷，胃气关门不利，肾脏因此聚水，肺气感应，溢于皮肤，所以形成浮肿。腐，音扶府反，与腐同义。今本《素问》、《甲乙经》“胃之关闭”作“胃之关”，“关闭不利”作“关门不利”，“肿”下有“肘肿者聚水而生病也”九个字。）问：所有的水病都生于肾吗？答：肾脏是牝脏（阴脏），地气上升的，归属于肾而生水液，所以说是至极。（牝，阴的意思。地气，阴气。阴气盛水，上属于肾，生成津液，所以称肾为极阴。今本《素问》、《甲乙经》“至”下有“阴”字。）勇敢的人劳累过度则肾汗出，出汗后遇到风邪，内不能进入脏腑，外不能发散于皮肤，客留于六腑，运行于皮肤，传变为浮肿，病本在肾，名叫风水。（勇敢者腰脊用力劳作过度，肾开腠理发汗，邪风乘虚而入，其风往来，内不能进入腑之余脏，外不能泄出腑之皮肤，聚水客留于六腑之中，行于皮间传为浮肿，其本是肾风所为，名叫风水。今本《素问》“逢风”作“逢于风”，“入其脏”作“入于脏腑”，“六腑”作“玄腑”，“行于皮肤”作“行于皮里”，“风水”下有“所谓玄府者汗空也”八个字。）问：水病输穴五十七处，是主治什么的？答：肾输五十七穴，是积阴汇聚的地方，是水液出入的地方。（以下言水输。肾为积阴，所以津液出入，都以肾为主。今本《素问》“是何所主也”作“是何主也。”）尻骨上方五行每行五个，这些都是肾输。（尻上五行合二十五输，有的并非肾脉所发，都称为肾输，因为它们靠近肾，并在肾部之内，肾气所及，所以都称肾输。今本《素问》“此皆肾输也”作“此肾输。”）所以水病下身肿大腹，而上身喘呼不能卧的，是本标俱病，所以肺主喘呼，肾主水肿。（标为肺，本为肾，肺主喘呼，肾主水肿，两脏共同导致水病，所以说俱病。今本《素问》“肿”作“胕”。注中“共为水病”，袁刻“共”误作“其”。）肺主气逆，所以不能卧。（肺主气，肺病气逆，所以说水病不能卧。今本《素问》无故字。）分部之间相互输受，是水气停留的地方。（肾主水，肺主气，所以说分部。二气通聚，所以说相互输受。相互输受，是指水与气并留止。今本《素问》“分之相输受者”作“分为相输俱受者。”）伏兔穴上方各两行每行五个，这是肾气所冲的部位。（伏兔以上各两行，左右四行，合有二十输，都是肾气足少阴旁冲脉所冲的输穴。今本《素问》“所冲”二字作“街”。袁刻“二行”上脱“各”字，“所冲”二字误作“所肿”。）这是三阴经在脚部交会的地方，踝上各一行每行六个，（足三阴脉交会于脚，从踝以上左右各有一行，行六输，合有十二输，所以加上前面的共五十七穴。）这是肾脉下行的一部分，名叫太冲。（冲脉上出于颃颡，下行者注入足少阴大络，以下伏行出跗循跗，所以叫肾脉下行名叫太冲。今本《素问》“太”作“大”。）总共五十七穴，都是脏阴的终点，是水液客居的地方。（这些穴位，都是肾之阴脏所终之输，水客之舍。今本《素问》“皆藏阴之终也”作“皆藏之阴络。”）
黄帝问岐伯说：先生讲治疗热病的五十九个输穴，我推究其意，未能分辨其位置，希望知道它们的位置，并了解其意义。岐伯说：头部五行每行五个，用来发散诸阳经的热邪逆乱。（以下言热输。人头为阳，所以头上二十五输，用来发散诸阳热。今本《素问》“别”上有“领”字。）大杼、膺输、缺盆、背输，这八个穴位，用来泻胸中的热。杼，除吕反。膺输，即膺中的输穴。背输，即肺输。（这八个穴位前后近胸，所以泻胸中热。）气街、三里、巨虚上下廉，这八个穴位，用来泻胃中的热。（这八个都是胃脉足阳明所贯穿的输穴，所以泻胃中热气。）云门、骨骱、委中、髓空，这八个穴位，用来泻四肢的热。（云门近肩，骨骱在肩，并向手臂；委中在腘，髓空在腰，一名腰输，都主于脚，所以泻四肢热。）五脏输旁五，这十个穴位，用来泻五脏的热。（都是太阳经五脏的输穴，左右各有五输，所以有十输，用来泻五脏热。）总共这五十九穴，都是热病的左右输穴。（都是热病左右之输。）问：人受寒邪侵袭而传变为热病，是什么原因？答：寒邪严重就会产生热。（阳极则降，阴极则升，所以寒极生热，热极生寒，这是物理的常理。所以热病号称伤寒，就本源命名。）
黄帝问岐伯说：希望听闻五脏的输穴在背部的分布。（五脏的输穴，有的在手足，现在想听背部的五输。今本《灵枢》“输”作“俞”，《素问》作“俞”，上下均同。）岐伯回答说：胸中大输在大杼骨之端，（大杼，又名大杼，位于五脏六腑输之上，所以是胸之膻中气的大输。）肺输在三椎之间，心输在五椎之间，膈输在七椎之间，肝输在九椎之间，脾输在十一椎之间，肾输在十四椎之间，都在脊柱两旁，相距约三寸。（输，尸句反，送致之意。这五脏输在脊柱两旁即椎间相距远近，都与《明堂》同法。今本《灵枢》“鬲”作“膈”，“椎”均作“焦”，“侠”作“挟”。）如果要验证，按压该处，感到酸胀疼痛且病痛缓解，那就是输穴。（以下言取输法。纵然稍微不完全符合寸数，按压感到疼痛的就是正确的。今本《灵枢》“即欲而验之”作“则欲得而验之。”）可以用艾灸，也可以用针刺。气盛就用泻法，气虚就用补法。用火补时，不要吹火，须等它自然熄灭；用火泻时，快速吹火，附着艾草，须等它熄灭。（针的补泻，前面多次提到，所以在此讲灸的补泻。火烧其处，正气聚集，所以叫补；吹令热入，以攻其病，所以叫泻。傅音付。用手拥傅其艾吹之，使火气不散。）今本《灵枢》“刺之则可”作“刺之则不可”。
想知道背部的输穴，先度量两乳之间中点折断它，再用其他草度量去掉一半长度，然后用两端相对支撑，举起量背部，令一端在上，齐平脊大椎，两端在下，在其下端对应的，是肺的输穴，再下一度，是心输，再下一度，右角是肝输，左角是脾输，再下一度，是肾输，这叫五脏的输穴，是灸刺的尺度。（以上言量背输法。经文不同，只是人身七尺五寸虽小，法于天地没有一经不详尽。所以天地造化，数乃无穷，人的输穴之分，怎能相同呢？昔日神农氏记录天地间金石草木三百六十五种，法三百六十五日，济时所用。未记录的，或许有人识用，或许无人识者，大概很多了。其次黄帝取人身体三百六十五穴，也法三百六十五日。身体之上，移于分寸，左右差异，取病之输，实在不少。至于《扁鹊灸经》，取穴及名字，就大有不同。近代《秦承祖明堂》、《曹子氏灸经》等，所承别本，处所及名，也皆有异。而除遣疾，又复不少，正可以智量之，适病为用，不可全言非也。而并为非者，不知大方之论。所以此之量法，圣人设教有异，未足怪之也。今本《素问》“其半”无“其”字，“禺”均作“隅”，“柱”作“拄”，“右角肝”作“左角肝”，“左角脾”作“右角脾”。注中“草木”袁刻误作“草本”。秦承祖，袁刻“秦”误作“奏”。差异袁刻作“着异”，日本《医心方》亦作“差”。）
黄帝问岐伯说：我已经知道气穴的位置，游针的居所，希望听闻孙络溪谷是否也有相应的地方？岐伯说：孙络三百六十五穴会，以对应一年，（以下言孙络之会。十五络脉从经脉生，谓之子。小络从十五络生，乃是经脉孙。孙络与三百六十五穴气会，以法一岁之气。今本《素问》“余以”作“余已”。）用来疏通奇邪，通畅营卫。（洫，谓沟洫，水行处。孙络行于奇邪营卫之气，故曰洫。火逼反。今本《素问》“洫”作“溢”，《甲乙经》作“洒”。营，《素问》、《甲乙经》作“荣”，下同。）若营血稽留，洫道不通，气浊血着，外在表现为发热，内在表现为少气。（若稽留营血，洫中不行，遂令血浊血着，皮肤发热，营卫不行，故曰少气。今本《素问》“稽留营洫”作“荣卫稽留卫散营溢”八字。“气浊”作“气竭”。《甲乙经》无“稽留”至“岐伯曰”四十五字。）疾速泻之勿怠慢，以通畅营卫，见到瘀血就泻，不必问其所会。（如此孙络血气洫道不通，有血之处，即疾泻之，以通营卫，不须求其输会而生疑虑。）黄帝说：好。希望听闻溪谷的会合。岐伯说：分肉的大会合称为谷，肉的小会合称为溪，肉分之间，溪谷的会合，用来运行营卫，汇聚大气。（以下言分肉相合之间，自有大小。大者称谷，小者名溪，更复小者以为沟洫，皆行营卫，以舍邪之大气。今本《素问》、《甲乙经》“分肉之大会”均无“分”字。“以会大气”《甲乙经》“会”作“舍”。）邪气满溢气机壅滞，脉热肉败，营卫不行，必将化脓，（以下言气壅成热以为痈疽。邪气客留溪谷沟洫之间，满溢留止，营卫）
[Ping An] This chapter, from the beginning to five cun below Tianfu (Tianfu, LI16), is found in *Suwen* (Basic Questions), Volume 15, Chapter 58, "Qixue Lun" (Discourse on Qi Cavities). From "Asking: Why does Shaoyin govern the Kidney?" to "When cold is extreme, heat is generated," it is found in *Suwen*, Volume 16, Chapter 61, "Shuire Xuelun" (Discourse on Water and Heat Acupoints). From "Asking: Why does Shaoyin govern the Kidney?" to "It is named Fengshui (Wind Water)," it is found in *Jiayingjing* (Classic of A-Bio), Volume 8, Chapter 5. From "Huangdi asked Qibo: I wish to hear about the Shu points of the Five Zang organs" to "Wait for the fire to extinguish itself," it is found in *Lingnu* (Spiritual Pivot), Volume 8, Chapter 51, "Bei Shu" (Back Shu Points) chapter. From "To know the back Shu points" to "The degree of moxibustion and acupuncture," it is found in *Suwen*, Volume 7, Chapter 24, "Xueqi Xingzhi" (Blood, Qi, Constitution, and Will) chapter. From "Huangdi asked Qibo: I have known the locations of the Qi cavities" to the end, it is found in *Suwen*, Volume 15, Chapter 58, "Qixue Lun," and also in *Jiayingjing*, Volume 3, Chapter 1.
Huangdi asked Qibo: I have heard that there are three hundred and sixty-five Qi cavities (points where Qi of the twelve meridians gathers), corresponding to the days of a year, but I do not understand what this specifically refers to. I wish to hear it fully explained. (Note: The three hundred and sixty-five acupoints are places where the Qi of the twelve meridians converges, hence called Qi cavities.) Qibo bowed twice with his head touching the ground and said: How profound your question is! If not for a sage emperor, who could exhaust its principles? I earnestly request you to open your mind and speak fully about their locations. Huangdi clasped his hands and stepped back respectfully, saying: The way you have opened my understanding, although I have not seen those locations with my eyes nor heard their numbers with my ears, because of your words, my eyes have become clear and my ears acute. (Note: "Zunsun" sounds like "qunxun," meaning to investigate thoroughly. "Yiyi" means to let one's will flow freely. "Chu" refers to the three hundred and sixty-five acupoints. "Pengshou" means holding hands upright. "Zunsun er que" is the movement of respectful acceptance. Although not yet personally witnessed or heard, knowing completely through speech makes one enlightened.) Qibo said: This is what is meant by saying that sages are easy to communicate with, and fine horses are easy to drive. Huangdi said: It is not because I am a sage that I am easy to communicate with; the world speaks of these true numbers to open people's minds. (Note: The Emperor says Qibo has sage virtue and speaks true principles; even if not a sage emperor, one can understand. In the current *Suwen*, there are extra characters "you yu" after "fei," no "qi" before "zhen," and no "ye" after "yi.") What I ask now is indeed these true numbers. Like enlightening the ignorant and resolving confusion, it is insufficient for discussing profound theories. However, I hope you will open your mind and speak fully about their locations. Now that I have understood their meaning, please allow me to hide them in the golden chest, daring not to reveal them again. (Note: What I ask only serves to enlighten and resolve confusion, not as an ultimate theory. I only hope you speak freely, and I will hide it so as not to lose it. In *Suwen*, "fang" is written as "fang" (visit), and "jin jie" is written as "ling".) Qibo bowed twice and rose, saying: Your subject requests to speak. When the back and heart pull against each other causing pain, the treated points are Tiantu (Tiantu, CV22), the tenth thoracic vertebra, and Shangji (Upper Junction, Zhongwan CV12) and Xiaji (Lower Junction, Guanyuan CV4). Shangji is the epigastrium (Zhongwan); Xiaji is Guanyuan. (Note: The Ren Mai (Conception Vessel) ascends into the spine, serving as the sea of meridians. Its superficial external part runs along the inner abdomen above the navel to the chest, to the throat, connecting to the lips and mouth. Thus, mutual pulling pain between back and chest is pain of the Ren Mai. These points are all penetrated by the Ren Mai, hence selected. In *Suwen*, there is no "Xiaji" after "Shangji".)
Evil strikes Yin and Yang on left and right. Such diseases manifest as pain in front and back, dryness and pain in the chest and hypochondrium, inability to breathe normally, inability to lie down, shortness of breath, unilateral pain, full pulse rising from the coccygeal meridian, connecting to the chest, branching to the heart, penetrating the diaphragm, ascending to the shoulder adding Tiantu, and evil descending to the shoulder crossing at the tenth thoracic vertebra below connecting to the Kidneys. (Note: Measuring the path of this meridian where disease occurs, all are caused by the Du Mai (Governing Vessel). "Xia zang" means connecting downward to the Kidneys. In *Suwen*, "Xie ji" has "bei xiong" before it, "ji" becomes "xi", "er tong" becomes "tong er", "luo xiong" has "xie" after it, and "shi zhui" has no "zang" after it.) There are fifty Shu points of the Zang organs. (Each of the five Zang organs has five Shu points, totaling twenty-five Shu; this is stated for one hand or foot; now discussing both hands and feet together, hence fifty points.) There are seventy-two Shu points of the Fu organs. (Each of the six Fu organs has six Shu points, totaling thirty-six Shu; similarly for one hand/foot; discussing both together yields seventy-two points.) There are fifty-nine Shu points for Heat diseases, and fifty-seven Shu points for Water diseases. On the head, five rows with five points each, totaling twenty-five points. Along the middle line, two flanking sides with five points each, totaling ten points. Above Dazhu (Dazhu, BL11), two points on each side, totaling two points. (In *Suwen*, "Dazhu" is written as "Dazhui"; Wang Bing's annotation was unclear; Xin Zhengjiao notes: According to Dazhui's upper side there are no points; the point on Dazhui's lower side is named Dazhu.) Two points of Futbai (Futbai, GB12) under the pupil, two points of Yanzhong (Yanzhong, GB30) in the thighs. (In *Suwen*, "fen" is added after "yan".) Two points of Dubi (Dubí, ST35), two points of Duo Suowen (Duosuwon, SI18) in the ear, two points of Meiben (Meiben, EX-HN4) at the eyebrows, two points of Wangu (Wangu, GB12), one point in the center of the neck, two points of Zhen Gu (Zhengu, EX-HN6) at the occipital bone, two points of Shangguan (Shangguan, ST7), two points of Daying (Daying, ST5), two points of Xiaguan (Xiaguan, ST7), two points of Tiangui (Tianguai, ST9 - note: likely Tianrong or similar, text says Tianguai), four points of Juxu Shangxia (Juxu Shangxia, ST36 & ST37), (In *Suwen*, "lian" is added before the four points.) Two points of Quya (Quya, ST6), one point of Tiantu (Tiantu, CV22), two points of Tianfu (Tianfu, LU3), two points of Tianyou (Tianyou, TE16), two points of Futu (Futu, LI16), two points of Tianchuang (Tianchuang, SI16), two points of Jianjie (Jianjie, SI11), one point of Guanyuan (Guanyuan, CV4), two points of Weiyang (Weiyang, BL39), two points of Jianzhen (Jianzhen, SI9), two points of Jianyu (Jianyu, LI15). (In *Suwen*, "Jianyu" is written as "Yinmen".) One point below the navel, two points of Huangshu (Huangshu, CV12 - note: text says Huangshu, likely referring to Mingmen or similar area, but text specifies Huangshu), (In *Suwen*, "Huangshu" is written as "Xiongshu", and "two points" as "twelve points".) Two points of Beishu (Beishu, BL15?), two points of Yingshu (Yingshu, BL13?). (In *Suwen*, "two points" is written as "twelve points".) Two points of Fenrou (Fenrou, EX-UE9?), two points of Huagu above the ankle. (In *Suwen*, "gu" is omitted.) Four points of Yin Qiao and Yang Qiao. Totaling three hundred and sixty-five points, which are the sites for needle insertion. (The above ninety-nine points treat various diseases generally. In *Suwen*, the thirteen characters "Fan san bai liu shi wu xue zhen zhi suo you xing ye" are placed after "five cun below Tianfu".) Water Shu points are located in the various fenli (interstices), Heat Shu points are in the Qi cavities, Cold Shu points are in the two Haiyan (Haiyan, GB30) points. (Above describes the locations of the three types of Shu points. Hai refers to bone. Other versions read "Ci", sound "yu mi fan", meaning curved bone end. In *Suwen*, "re" (heat) is added after "han" (cold).) There are twenty-five Great Prohibitions, located five cun below Tianfu. (Among the three hundred and sixty-five points, the Great Prohibition is the Wuli (Wuli, LI13) point, located five cun below Tianfu on the arm. If Qi is drained from this point five times, Qi exhaustion leads to death, hence it is a Great Prohibition.)
Question: Why does Shaoyin govern the Kidney? Why does the Kidney govern water? (Asking why the Shaoyin meridian governs the Kidney.) Answer: The Kidney is the Supreme Yin. (Supreme means extreme. The Kidney is the extreme of Yin.) Yin accumulates water. (Yin qi houses water, hence called accumulating water. In *Suwen* and *Jiayingjing*, "zhi" is added before "yin".) The Kidney belongs to Shaoyin, and Shaoyin is the pulse of Winter. (Another version says Lung belongs to Taiyin, which I consider incorrect. Shaoyin is also abundant; Shaoyin meridian abundance belongs to winter. In *Suwen* and *Jiayingjing*, "Shen zhe Shaoyin" is written as "Fei zhe Taiyin".) Therefore, the root is in the Kidney, and the branch is in the Lung; both involve water accumulation. (Shaoyin Kidney meridian enters the Lung, hence branch is in Lung. Thus Kidney and Lung, mother and son, upper and lower, both produce water accumulation.) Question: Why can the Kidney gather water and cause disease? (Kidney being Supreme Yin gathers water, unknown how it causes disease.) Answer: The Kidney is the gatekeeper of the Stomach. If the gatekeeper is obstructed, water gathers and follows its kind, overflowing up and down into the skin, thus forming edema. (Stomach governs water and grain. If Stomach Qi gatekeeping is obstructed, Kidney gathers water, Lung Qi responds, overflowing into skin, thus forming edema. Fu, sound fu fu fan, same meaning as fu. In *Suwen* and *Jiayingjing*, "wei zhi guan bi" is written as "wei zhi guan", "guan bi bu li" as "guan men bu li", and nine characters "zhou zhong zhe ju shui er sheng bing ye" are added after "zhong".) Question: Do all water diseases originate from the Kidney? Answer: The Kidney is a Yin organ (Pin Zang). Earth Qi ascending belongs to the Kidney and generates fluid, hence called Supreme. (Pin means Yin. Earth Qi is Yin Qi. Yin Qi accumulates water, ascending to Kidney, generating Jin Ye, hence Kidney is called Extreme Yin. In *Suwen* and *Jiayingjing*, "yin" is added after "zhi".) A brave person exerting themselves heavily sweats from the Kidney. If sweat encounters wind, it cannot enter internally to the Zang, nor escape externally to the skin, lingers in the Six Fu, moves in the skin, transmits to become edema. Rooted in the Kidney, it is named Fengshui (Wind Water). (Brave persons exert waist and spine heavily, Kidney opens pores sweating, evil wind enters. Wind comes and goes, cannot enter residual Zang of Fu, cannot excrete from skin of Fu, gathers water lingering in Six Fu, moves in skin transmitting to edema. Its root is Kidney Wind, named Fengshui. In *Suwen*, "feng feng" is "feng yu feng", "ru qi zang" is "ru yu zang fu", "liu fu" is "xuan fu", "xing yu pi fu" is "xing yu pi li", and eight characters "suo wei xuan fu zhe han kong ye" are added after "feng shui".) Question: What do the fifty-seven Water Shu points govern? Answer: The fifty-seven Kidney Shu points are the gathering place of accumulated Yin, where water enters and exits. (Below discusses Water Shu. Kidney is accumulated Yin, so Jin Ye entry and exit are governed by Kidney. In *Suwen*, "shi he suo zhu ye" is "shi he zhu ye".) The five rows of five points above the sacrum are all Kidney Shu. (The twenty-five Shu points above the sacrum in five rows, though some are not issued from Kidney meridian, are all called Kidney Shu because they are near the Kidney, within the Kidney region, reached by Kidney Qi, hence all called Kidney Shu. In *Suwen*, "ci jie shen shu ye" is "ci shen shu".) Thus, water disease manifests as lower body swelling and abdominal distension, and upper body wheezing and inability to lie down; this is simultaneous disease of root and branch. Hence Lung causes wheezing, Kidney causes edema. (Branch is Lung, Root is Kidney. Lung causes wheezing, Kidney causes edema. Two Zang jointly cause water disease, hence called simultaneous disease. In *Suwen*, "zhong" is "fu". Note: "gong wei shui bing", Yuan edition "gong" mistakenly printed as "qi".) Lung causes rebellion, hence inability to lie down. (Lung governs Qi; Lung disease causes Qi rebellion, hence water disease causes inability to lie down. In *Suwen, there is no "wu" character.) Distribution and mutual transmission among parts is where water Qi stays. (Kidney governs water, Lung governs Qi, hence called distribution. Two Qi connect and gather, hence called mutual transmission. Mutual transmission means water and Qi stay together. In *Suwen*, "fen zhi xiang shu shou zhe" is "fen wei xiang shu ju shou zhe".) Two rows of five points each above Fubu (Fubu, ST32) are where Kidney Qi rushes. (Above Fubu, two rows on each side, four rows total, twenty Shu points, all are Shu points rushed by Kidney Qi Foot Shaoyin and Chong Mai. In *Suwen*, "suo chong" is "jie". Yuan edition misses "ge" before "er hang", and "suo chong" is mistaken for "suo zhong".) This is where the Three Yin meridians intersect at the foot. One row of six points each above the ankle. (Foot Three Yin meridians intersect at the foot. From ankle upwards, one row on left and right, six Shu points each, totaling twelve Shu, hence adding to fifty-seven points.) This is the descending part of the Kidney meridian, named Taichong. (Chong Mai emerges upward from Hangsang, descends to inject into Foot Shaoyin large collateral, descends伏行 out to foot dorsum, hence called Kidney meridian descending named Taichong. In *Suwen*, "tai" is "da".) All fifty-seven points are the end of Zang Yin, where water lodges. (These points are the terminal Shu of Kidney Yin Zang, abode of lodging water. In *Suwen*, "jie zang yin zhi zhong ye" is "jie zang zhi yin luo".)
Huangdi asked Qibo: You spoke of treating heat disease with fifty-nine Shu points. I pondered their meaning but could not distinguish their locations. I wish to hear their locations and understand their significance. Qibo said: The five rows of five points on the head disperse the rebellious heat of all Yang meridians. (Below discusses Heat Shu. Human head is Yang, hence twenty-five Shu points on head disperse all Yang heat. In *Suwen*, "ling" is added before "bie".) Dazhu (Dazhu, BL11), Yingshu (Yingshu, BL13), Quepen (Quepen, LU1), Beishu (Beishu, BL15). These eight points dispel heat in the chest. Zhu, sound chu lv fan. Yingshu is Shu point in chest. Beishu is Lung Shu. (These eight are near chest front and back, hence dispel chest heat.) Qichong (Qichong, ST30), Zusanli (Zusanli, ST36), Shangjixu (Shangjixu, ST37), Xiajixu (Xiajixu, ST39). These eight points dispel heat in the stomach. (These eight are all Shu points penetrated by Stomach meridian Foot Yangming, hence dispel Stomach heat.) Yunmen (Yunmen, LU2), Gugu (Gugu, SI11 - note: text says Gugu, likely Jianyu or similar, but text specifies Gugu), Weizhong (Weizhong, BL40), Suikong (Suikong, BL52 - note: text says Suikong, likely Mingmen or similar, but text specifies Suikong). These eight points dispel heat in the four limbs. (Yunmen near shoulder, Gugu at shoulder, towards arm; Weizhong in popliteal fossa, Suikong in waist, named Yaoshu, all govern legs, hence dispel limb heat.) Five points beside the Five Zang Shu. These ten points dispel heat in the Five Zang. (All are Taiyang Five Zang Shu points, five Shu points on left and right respectively, hence ten Shu points, to dispel Zang heat.) All these fifty-nine points are the lateral Shu points of heat disease. (All are lateral Shu points of heat disease.) Question: Why does human injury by cold transmit to heat? Answer: When cold is extreme, heat is generated. (Yang extreme descends, Yin extreme ascends, hence extreme cold generates heat, extreme heat generates cold, this is constant physical law. Hence heat disease is called Shanghan (Cold Damage), named from the root.)
Huangdi asked Qibo: I wish to hear about the output of the Five Zang Shu points on the back. (Five Zang Shu points, some on hands and feet, now wish to hear the five Shu on back. In *Lingnu*, "shu" is "shu", in *Suwen* is "shu", consistent throughout.) Qibo replied: The great Shu of the chest is at the end of the Duzhu bone. (Duzhu, also named Dazhu, located above the Shu points of Five Zang and Six Fu, hence is the great Shu of Qi of Danzhong in chest.) Lung Shu is between the third and fourth vertebrae. Heart Shu is between the fifth and sixth vertebrae. Diaphragm Shu is between the seventh and eighth vertebrae. Liver Shu is between the ninth and tenth vertebrae. Spleen Shu is between the eleventh and twelfth vertebrae. Kidney Shu is between the fourteenth and fifteenth vertebrae. All are beside the spine, spaced about three cun apart. (Shu, sound shi gou fan, meaning to convey/send. These Five Zang Shu beside spine and vertebral spacing follow the same method as *Mingtang*. In *Lingnu*, "ge" is "di", "zhui" is "jiao", "xia" is "jia".) To verify, press the location; if it corresponds to the pulse and pain resolves, it is the Shu point. (Below describes method of selecting Shu points. Even if slightly not matching Cun number, pressing causing pain is correct. In *Lingnu*, "ji yu er yan zhi" is "ze yu de er yan zhi".) Moxibustion is permissible, acupuncture is permissible. Excess Qi is dispersed, deficiency Qi is tonified. For fire tonification, do not blow the fire; wait for it to extinguish naturally. For fire dispersion, blow quickly, attach moxa, wait for it to extinguish. (Needle tonification and dispersion mentioned previously, hence here discussing moxa tonification and dispersion. Fire burning the area gathers righteous Qi, hence called tonification; blowing to make heat enter attacks disease, hence called dispersion. Fu sound fu. Use hand to cover moxa and blow, preventing fire Qi from scattering.) In *Lingnu*, "ci zhi ze ke" is "ci zhi ze bu ke".
To know back Shu points, first measure the distance between two nipples and fold it in half. Then use another grass to measure half of that length. Place the two ends against each other. Lift to measure the back. Let one end be above, aligned with Dazhui (Dazhui, GV14) vertebra. The two ends below correspond to: the lower end is Lung Shu. Move down one measurement, Heart Shu. Move down one measurement, right angle is Liver Shu, left angle is Spleen Shu. Move down one measurement, Kidney Shu. This is called the Five Zang Shu points, the standard for moxibustion and acupuncture. (Above describes method of measuring back Shu points. Scriptures differ only because human body seven chi five cun is small, but laws of Heaven and Earth are exhaustive. Thus Heaven and Earth creation, numbers are infinite, how can human Shu point divisions be identical? Formerly Shennong recorded three hundred and sixty-five kinds of metals, stones, grasses, and trees in heaven and earth, corresponding to three hundred and sixty-five days, for saving time. Unrecorded ones, perhaps known by some, unknown by others, were many. Next, Huangdi took three hundred and sixty-five points on human body, also corresponding to three hundred and sixty-five days. On the body, shifting to Cun and Fen, left and right differ, taking Shu points for disease is indeed numerous. As for *Bianque Jiu Jing*, taking points and names differs greatly. Recent *Qin Chengzu Mingtang*, *Cao Zi Shi Jiu Jing* etc., inherited different versions, locations and names also differ. But removing disease is also not few. One can judge by wisdom, suitable for disease use, cannot say entirely wrong. Those who say all are wrong do not know great doctrine. Thus this measurement method, sages set teaching differently, not worth surprising. In *Suwen*, "qi ban" has no "qi", "yu" is "yu", "zhu" is "zhu", "right angle liver" is "left angle liver", "left angle spleen" is "right angle spleen". Note: "cao mu" Yuan edition mistakenly "cao ben". Qin Chengzu, Yuan edition "Qin" mistakenly "Zou". Difference Yuan edition "zhuo yi", Japanese *Yixin Fang* also "cha".)
Huangdi asked Qibo: I have known the locations of Qi cavities and the residence of wandering needles. I wish to hear if Sun Luo (branch collaterals) and Xi Gu (valleys) also have corresponding points? Qibo said: Three hundred and sixty-five Sun Luo intersections correspond to one year. (Below discusses Sun Luo intersections. Fifteen Luo meridians generate from main meridians, called Zi. Small collaterals generate from fifteen Luo, are Sun of main meridians. Sun Luo intersects with Qi of three hundred and sixty-five points, corresponding to Qi of one year. In *Suwen*, "yu yi" is "yu yi".) To drain odd evils, to unblock Ying and Wei. (Xu means ditch, place where water flows. Sun Luo flows with odd evil Ying Wei Qi, hence called Xu. Sound huo bi fan. In *Suwen*, "xu" is "yi", *Jiayingjing* is "sa". Ying, *Suwen* and *Jiayingjing* write "Rong", same below.) If Ying blood stagnates, Xu channel blocked, Qi turbid and blood adheres, externally causes fever, internally causes shortness of Qi. (If Ying blood stagnates, Xu does not flow, causing blood turbidity and adhesion, skin fever, Ying Wei blocked, hence shortness of Qi. In *Suwen*, "ji liu ying xu" is "Rong Wei ji liu Wei san Rong yi" eight characters. "Qi zhuo" is "Qi jie". *Jiayingjing* lacks forty-five characters from "ji liu" to "Qibo yue".) Drain rapidly without delay to unblock Ying and Wei. See and drain, do not ask for intersection. (Thus if Sun Luo blood Qi Xu channel blocked, where there is blood, drain rapidly to unblock Ying Wei, no need to seek Shu intersection and generate doubt.) Huangdi said: Good. I wish to hear about the convergence of Xi Gu. Qibo said: Large convergence of Fen Rou (muscle intervals) is called Gu (Valley), small convergence of meat is called Xi (Stream). Between muscle divisions, convergence of Xi Gu, conducts Ying and Wei, gathers Da Qi (Great Qi). (Below discusses between combined muscles, there are sizes. Large called Gu, small called Xi, smaller called ditches, all conduct Ying Wei, house evil Da Qi. In *Suwen* and *Jiayingjing*, "Fen rou zhi da hui" lacks "fen". "Yi hui da qi" *Jiayingjing* "hui" is "she".) Evil overflows, Qi stagnates, pulse hot, flesh rots, Ying Wei blocked, must become pus. (Below discusses Qi stagnation becoming heat forming abscess. Evil Qi lodges between Xi Gu ditches, overflows and stays, Ying Wei blocked,)