经曰。五脏有六腑。六腑有十二原。十二原主治五脏之有疾。乃其名之为原者。其穴即藏之太渊太陵太冲太溪。属
腑而名之为原。而六腑又别有六原。学人蒙昧不识原义。窃尝释之。原者。阳之名也。十二原出于四关。四关属手足踝
骨以上。其地各尺。为手足诸阳之本。而阴脏之井营俞经合。从是起焉。以其起于阳不起于阴。则虽五脏之专精。皆可
以阳属之。而治五脏之有疾者。必先针此。以候气之阳。而归之阴。此本以阳治阴。以腑治脏。故云五脏有六腑。六腑
有十二原也。若六腑之原。则又五 之外。别立六名。斯则六腑之正。原以阳治阳者也。至本经释五 曰为井木。释六
原曰为井金。金木古今未晓。王太仆而下及马元台。皆以乙木庚金。为乙与庚合。而为脏腑之合。殊无义理。滑伯仁又
谓阴木生阴火。阴火生阴土。阳金生阳水。阳水生阳木释之。张介宾亦仍其说。其阴生阴阳生阳。姑置勿论。亦何见而
阴脏起于木。阳腑起于金。且为乙与庚之说耶。如见木之在脏也。以为阴也而乙之。金之在腑也。以为阳也而庚之。而
其所以起于木起于金者。则仍蒙然未之辨也。经曰。守经据治。无失俞理。则针有候。俞有理焉。针法以四时各取井俞。
是四时之针法。必以木金为候也。而脏腑之本俞。亦各自分金木。夫金木者生成之终始也。五脏藏精。其气皆阴。然化
气必生于阳。故五脏虽阴。而其起恒同起于少阳之生木。六腑致用。其气皆阳。然气盛必归于精。故六腑虽阳。而其气
为成。皆因于西成。说物之兑金。夫是以脏为井木。腑为井金也。生气在脏。成气在腑。如四时之春秋。此阴阳之定理。
针法之所必究也。不失俞理。非是之谓乎。
《内经》说：五脏有六腑，六腑有十二原穴。十二原穴主治五脏的疾病。之所以称这些穴位为“原”，是因为它们分别是五脏的原穴：太渊、太陵、太冲、太溪。至于属于腑而称为原的穴位，六腑又另外有六个原穴。学习者愚昧无知，不了解“原”的含义，我私下尝试加以解释。“原”是阳的名称。十二原穴出于四关（指双侧肘膝关节以下部位）。四关位于手足踝骨以上，每处范围各为一尺，这是手足诸阳经的根本所在。而阴脏的井穴、荥穴、输穴、经穴、合穴，都是从这些地方起始的。因为阳气由此发起，而非从阴气发起，所以即使是五脏的精专之气，也可以归属于阳。因此治疗五脏的疾病，必须先针刺这些穴位，以候察阳气的变化，进而使之归于阴。这本来是以阳治阴、以腑治脏的道理，所以说“五脏有六腑，六腑有十二原”。
至于六腑的原穴，则是在五输穴之外，另立六个名称。这是六腑的正原，是用阳来治疗阳的方法。到了《本经》解释五输穴时说“井属木”，解释六原时说“原属金”。关于金和木的关系，古今之人都不理解。从王冰（王太仆）到马莳（马元台），都认为乙木与庚金相合，代表脏腑之间的配合，但这完全没有义理依据。滑寿（滑伯仁）又说阴木生阴火，阴火生阴土，阳金生阳水，阳水生阳木来解释。张介宾也沿袭了他的说法。这种“阴生阴、阳生阳”的说法，姑且不论，他们又是凭什么认为阴脏起于木，阳腑起于金呢？并且提出乙与庚相合的说法呢？如果看到木在脏中，就认为它是阴，从而用天干中的乙来配它；看到金在腑中，就认为它是阳，从而用天干中的庚来配它。但是，它们之所以分别起于木和金的原因，仍然模糊不清，没有辨明。
《内经》说：“守持经脉规律进行治疗，不要违背腧穴的原理，那么针刺就有征候可循，腧穴也就有了道理。”针刺方法根据四季不同选取井穴和俞穴，这说明四季的针刺法，必然以木和金作为征候的依据。而脏腑的本源腧穴，也各自区分金和木。金和木是生成过程的终始。五脏藏精，其气都属于阴，然而化生之气必须生于阳，所以五脏虽然属阴，但其起始往往同于少阳的生发之木。六腑用于功能运作，其气都属于阳，然而气盛必归于精，所以六腑虽然属阳，但其气成为成形之物，都依赖于西方的兑金（象征收敛成熟）。这就是为什么脏的井穴属木，腑的井穴属金的原因。生气存在于脏，成气存在于腑，就像四季中的春和秋一样。这是阴阳的定论，也是针刺法则所必须探究的。不违背腧穴的原理，说的不就是这个吗？
The *Classic* states: The five Zang organs have six Fu organs, and the six Fu organs have twelve Yuan (Source) points. The twelve Yuan points govern diseases of the five Zang organs. The reason these acupoints are called "Yuan" is that they correspond to the Yuan points of the Zang organs: Taiyuan (LU-9), Tailing (PC-7), Taichong (LR-3), and Taixi (KI-3). As for those belonging to the Fu organs but named as Yuan, the six Fu organs have another set of six Yuan points. Learners, being ignorant and failing to comprehend the meaning of "Yuan," I have privately attempted to explain it. "Yuan" refers to Yang. The twelve Yuan points emerge from the "Four Passes" (Sì Guān, referring to the areas above the ankle and wrist joints). The Four Passes are located above the ankle and wrist bones of the hands and feet, each covering a span of one *chi*. These areas serve as the roots of the Yang meridians of the hands and feet. The Jing-well, Ying-spring, Shu-stream, Jing-river, and He-sea points of the Yin Zang organs all originate from here. Because Qi originates from Yang rather than Yin, even the refined essence of the five Zang organs can be attributed to Yang. Therefore, when treating diseases of the Zang organs, one must first needle these points to observe the Yang Qi, thereby guiding it back to Yin. This embodies the principle of treating Yin with Yang, and Fu with Zang; hence it is said, "The five Zang organs have six Fu organs, and the six Fu organs have twelve Yuan points."
Regarding the Yuan points of the six Fu organs, they are established as six distinct names outside of the Five Transport points. These represent the true Yuan points of the Fu organs, utilizing Yang to treat Yang. In the *Classic*, the explanation for the Five Transport points states that "Jing-well belongs to Wood," while the explanation for the six Yuan points states that "Yuan belongs to Metal." The relationship between Metal and Wood has been misunderstood since ancient times. From Wang Bing (Wang Taipu) to Ma Shi (Ma Yuantai), it was believed that Yi Wood and Geng Metal combine, representing the pairing of Zang and Fu organs. However, this lacks logical basis. Hua Shou (Hua Boren) further explained it by stating that Yin Wood generates Yin Fire, Yin Fire generates Yin Earth, Yang Metal generates Yang Water, and Yang Water generates Yang Wood. Zhang Jiebin also followed this interpretation. Setting aside the theory of "Yin generating Yin and Yang generating Yang," on what grounds did they claim that Yin Zang organs originate from Wood and Yang Fu organs originate from Metal? Moreover, why propose the combination of Yi and Geng? If one observes Wood within the Zang organs and considers it Yin, assigning it the Heavenly Stem Yi; and observes Metal within the Fu organs and considers it Yang, assigning it the Heavenly Stem Geng—then the reasons why they originate from Wood and Metal respectively remain obscure and unclarified.
The *Classic* states: "Adhere to the principles of the meridians in treatment, do not violate the logic of the acupoints, then acupuncture will have observable indications, and the acupoints will possess rationale." Acupuncture methods select Jing-well and Shu-stream points according to the four seasons. This indicates that seasonal acupuncture methods must use Wood and Metal as indicators. Furthermore, the fundamental acupoints of the Zang and Fu organs are themselves distinguished by Metal and Wood. Metal and Wood represent the beginning and end of generation and completion. The five Zang organs store essence, and their Qi is Yin. However, transformative Qi must arise from Yang. Thus, although the Zang organs are Yin, their origin aligns with the generative Wood of Shaoyang (Lesser Yang). The six Fu organs perform functions, and their Qi is Yang. However, excessive Qi must return to Essence. Thus, although the Fu organs are Yang, their Qi becomes formed substance, relying on the Metal of Dui (West), which symbolizes maturity and harvest. This is why the Jing-well of the Zang organs belongs to Wood, and the Jing-well of the Fu organs belongs to Metal. Generating Qi resides in the Zang organs, while Completing Qi resides in the Fu organs, analogous to Spring and Autumn in the four seasons. This is the fixed principle of Yin and Yang, and it is what acupuncture laws must thoroughly investigate. Not violating the logic of the acupoints—is this not what is meant?