马云。输、俞、 、三者古通用。输者以其脉气之转输也。俞者从省。 从肉。本篇输字。是言推本谷
经之有 穴也。
十二经络之所终始 张云。谓如十二经脉之起止有序也。
络脉之所别处 志云。脏腑之血气。从大络而外注于皮肤。复从指井而内注于经脉。故曰。
必通络脉之所别处。
五输之所留 张云。如下文井、荥。 、经、合、穴、各有所留止也。
六腑之所与合 志云。谓五脏之五俞。六腑之六俞也。
四时之所出入 志云。血气随四时之气而生长收藏也。
五脏之所溜处 志云。五脏之血气。溜于皮肤经脉之
外内者也。溜、张读为流。
阔数之度 志云。阔数、宽窄也。经脉宽大。孙络窄小。
浅深 志云。络浅而经深也。
高下 志云。血气之上下循行也。
其次 志云。次序也。
少商 志云。太阴主秋金之不及。故名少商。余命名之义。各有所取。甲乙云。在手大指端内侧。
去爪甲如韭叶。
为井木 张云。肺经脉气所出为井也。其气属木。此下凡五脏之井。皆属阴木。故六十四难谓之
阴井木。志云。井者木上有水。乃澹渗皮肤之血。从井木而溜于脉中。注于 。行于经。动而不居。行至于肘
膝。而与经脉中之血气相合者也。肺、心、肝、脾、肾、内之五脏也。胆、胃、大肠、小肠、三焦、膀胱、内
之六腑也。手足太阴、少阴、太阳、少阳。外之经气也。肺出于少商者。谓脏腑之血气。从大络而注于孙络皮
肤之间。肺脏所出之血气。从少商而合于手太阴之经也。又云。十二脏腑之脉出于井者。非经脉之贯通。是以
十二经脉。止论至肘膝而已。简案、志注发前哲所未发。然而人身一气脉而已。其云非经脉之贯通者。恐非也。
张云。按本篇五脏止言井木。六腑止言井金。其他皆无五行之分。考之六十四难分析阴阳十变。而五行始备矣。
下仿此。
溜于鱼际 马云。溜者流也。流于鱼际。即手之鱼肉也。甲乙云。鱼际者火也。在手大指本节后
内侧散脉中。
大渊 张云。此肺经之所注为 也。属阴土。甲乙云水也。在掌后陷者中。简案、为水误。
经渠 张云。此肺经之所行为经也。属阴金。经渠当
寸口陷中。动而不止。故曰不居。居、止也。
尺泽 张云。此肺经所入为合也。甲乙云。在肘中约上动脉。
中冲 甲乙云。在手中指之端。去爪甲如韭叶陷者中。张云。按此下五 。皆属手厥阴之穴。而
本经直指为心 者。正以心与心胞。本同一脏。其气相通。皆心所主。故诸邪之在于心者。皆在于心之包络。
包络者。心主之脉也。邪客篇曰。手少阴之脉独无 。正此之谓。详义见前章。
劳宫 甲乙云。在掌中央动脉中。
大陵 甲乙云。在掌后两筋间陷者中。
方下 张云。谓正当两骨之下也。
间使 甲乙云。在掌后三寸两筋间陷者中。
有过 马云。有病也。有病则其脉至。无病则其脉止。
曲泽 甲乙云。在肘内廉下陷者中。屈肘得之。
大敦 甲乙云。在足大趾端。去爪甲如韭叶。及三毛中。
行间 甲乙云。在足大趾间动脉陷者中。
太冲 甲乙云。在足大趾本节后二寸。或曰一寸五分陷者中。
中封 甲乙云。在足内踝前一寸。仰足取之陷者中。伸足乃得之。
使逆则宛 张云。宛、郁同。言用针治此者。逆其气则郁。和其气则通也。简案、马为宛宛中之
宛。误。
曲泉 甲乙云。在膝内辅骨下大筋上小筋下陷者中。
隐白 甲乙云。在足大趾端内侧。去爪甲如韭叶。
大白 甲乙云。在足内侧核骨下陷者中。简案、经文腕骨。当作核骨。诸家不议及者误。
商丘 甲乙云。在足内踝下微前陷者中。
阴之陵泉 甲乙云。在膝下内侧辅骨下陷者中。伸足乃得之。
涌泉 甲乙云。在足心陷者中。屈足卷指宛宛中。志云。地下之泉水。天一之所生也。故少阴之始
出。名曰涌泉。复溜者。复溜于地中。故合穴曰阴谷。
然谷 甲乙云。在足内踝前起大骨下陷者中。
复留 马志作复溜。甲乙同。简案、此穴诸书不言有动脉。
至阴 甲乙云。在足小趾外侧。去爪甲如韭叶。张云。以下凡六腑之井。皆属阳金。故六十四难谓
之阳井金也。
通谷 甲乙云。在足小趾外侧。本节前陷者中。
束骨 甲乙云。在足小趾外侧。本节后陷者中。
京骨 甲乙云。在足外侧大骨下。赤白肉际陷者中。按而得之。
为原 张云。本篇惟六腑有原。而五脏则无。前十二原篇所言。五脏之原。即本篇五脏之 。然则
阴经之 即原也。阳经之原。自 而过。本为同气。亦当属阳木。下仿此。
昆仑 甲乙云。在足外踝后跟骨上陷中。细脉动应手。
委中 甲乙云。在 中央约文中动脉。（素问骨空论注云 谓膝解之后曲脚之中背面取之刺腰痛论
注云在膝后屈处）
委而取之 简案、委、曲也。前淮南王传。 天下之正法。师古注 。古委字。曲也。邪气脏腑病
形篇。委中央。
窍阴 甲乙云。在足小趾次趾之端。去爪甲如韭叶。
侠溪 甲乙云。在足小趾次趾二歧骨间。本节前陷者中。
临泣 甲乙云。在足小趾次趾本节后间陷者中。去侠溪一寸五分。
丘圩 甲乙云。在足外廉踝下如前陷者中。去临泣一寸。
阳辅 甲乙云。在足外踝上四寸。辅骨前。绝骨端。如前三分。去丘圩七寸。沈彤释骨云。侠膝
之骨曰辅骨。
阳之陵泉 甲乙云。在膝下一寸 外廉陷者中。
厉兑 甲乙云。在足大趾次趾之端。去爪甲角如韭叶。
陷谷 甲乙云。在足大趾次趾间。本节后陷者中。去内庭二寸。
冲阳 甲乙云。在足趺上五寸骨间动脉上。去陷谷三寸。
皆属于胃 张云。三里下三寸为上廉。上廉下三寸为下廉。大肠属上廉。小肠属下廉。盖胃为六
腑之长。而大肠小肠。皆与胃连。居胃之下。气本一贯。故皆属于胃。而其下 。亦合于足阳明经也。张开之
曰。大肠、小肠、受盛胃腑水谷之余。济泌别汁。而生津液。故皆属于胃。是以大肠受胃腑之经气。而属于巨
虚上廉。小肠属巨虚下廉。
上合手少阳 张云。按诸经皆不言上合。而此下三经独言之者。盖以三焦并中下而言。小肠大肠
俱在下。而经则属手。故皆言上合某经。简按、三焦亦专指下焦。详见下文注。
关冲 甲乙云。在手小指次指之端。去爪甲角如韭叶。
中渚 甲乙云。在手小指次指本节后陷者中。
三焦下 （止）是太阳络也 张云。足大趾当作足小趾。盖小趾乃足太阳脉气所行。而三焦下
俞。则并足太阳经出小趾之前。上行足少阳经之后。上出 中外廉委阳穴。是足太
阳之络也。按邪气脏腑病形篇曰。三焦病者。候在足太阳之外大络。大络在太阳少阳之间。则此为小趾无疑。
简案、此本马注。然考甲乙云。委阳三焦下辅俞也。在足太阳之前。少阳之后。出于 中外廉两筋间承扶下六
寸。此足太阳之别络也。据邪气脏腑病形篇及甲乙。足大趾之前。当作足太阳之前。张注未为得矣。
手少阳经也 张云。以上三焦之 。皆手少阳经也。
足少阳太阴之所将 简案、一本作阳。注亦见道藏本。据上文阴作阳为是。马氏仍此。而张云阳
阴二字互谬也。当作少阴太阳。盖三焦属肾与膀胱也。将、领也。改少阳为少阴。亦未为得矣。宣明五气篇。
王注引本经云。足三焦者。太阳之别也。
上踝五寸 马云。其上外踝计五寸。名光明穴。又足少阳胆经之络穴别行者。三焦与之别入贯 肠。
肠 马云。即足腹也。简案、刺腰痛论王注。 踵鱼腹之外。云 情势如卧鱼之腹。系 以肠。
亦因此耶。
少泽 甲乙云。在手小指之端。去爪甲一分陷者中。
前谷 甲乙云。在手小指外侧。本节前陷者中。
后溪 甲乙云。在手小指外侧。本节后陷者中。
腕骨 甲乙云。在手外侧腕前。起骨下陷者中。
阳谷 甲乙云。在手外侧腕中。兑骨下陷者中。
伸臂 甲乙云。屈肘得之。
商阳 甲乙云。在手大指次指内侧。去爪甲如韭叶。
二间 甲乙云。在手大指次指本节前内侧陷者中。
三间 甲乙云。在手大指次指本节后内侧陷者中。
合谷 甲乙云。在手大指次指间。
阳溪 甲乙云。在腕中上侧。两旁间陷者中。
曲池 甲乙云。在肘外辅骨肘骨之中。沈彤释骨云。肘大骨之两起者。曰肘外辅骨。
三十六 也 马云。 。从肉者穴之总名。非井、俞、荥、经、合、之俞。张云。五脏各有井、荥、
、经、合、五穴。共计二十五 。六腑复多一原穴。故共计三十六 也。简案、马俞 之别不必矣。
上合于手者也 张云。凡五脏六腑之经。脏皆属阴。腑皆属阳。虽六腑皆属三阳。然各有手足之分。
故足有太阳膀胱经。则手有太阳小肠经。足有阳明胃经。则手有阳明大肠经。足有少阳胆经。则手有少阳三焦
经。此所谓上合于手者也。不惟六腑。六脏亦然。如足有太阴脾经。则手有太阴肺经。足有少阴肾经。则手有
少阴心经。足有厥阴肝经。则手有厥阴心经。此脏腑阴阳手足皆相半也。然其所以分手足者。以经行有上下。
故手经之 在手。足经之 在足也。
缺盆之中 任脉也 名曰天突 马云。此举诸经之穴。有列其行次而言之。有指其穴所而言者。皆
亦人以觅穴之法也。腹部中行。系任脉经。然在缺盆之中间。是为任脉。其穴曰天突。在颈前结喉下四寸宛宛
中。乃腹中央第一行次之脉也。（缺盆系足阳明胃经穴在肩下横骨陷中去中行二寸故在脉当为缺盆之中间）
一次 马云。次字下。据下文当有一脉字。犹言脉之一行也。下仿此。张云。一次者。次于中脉一
行。足阳明也。简案、今从张注。
人迎 马云。夹结喉两旁一寸半。张云。颈中第二行脉也。
扶突 张云。二次于足阳明之外者。手阳明也。穴名扶突。在颈。当曲颊下一寸。人迎后一寸五分。
即第三行脉也。
天窗 张云。在颈大筋前。曲颊下。扶突后。即第四行脉也。
天容 马云。按天容系手太阳经。非足少阳经。疑是天冲穴。张云。四次于手太阳之后者。足少阳
也。上出天窗之外。而颈中无穴。是第五行脉也。此云天容者。系手太阳经穴。疑误。简案、天冲虽为足少阳
经穴。然在耳上如前三分。无属颈部之理。马注不可据。
天牖 张云。在颈大筋外。天容后。天柱前。完骨后。发际上。是第六行脉也。
天柱 张云。在挟项后大筋外廉。发际陷中。是第七行脉也。
风府 张云。在项后入发际一寸。自前中行任脉至此。是为第八行。而颈脉止于此也。
腋内动脉（止）名曰天池 张云。此言腋下二经之脉也。手太阴之穴名天府。手厥阴之脉名天池。
二穴俱在腋下三寸。然天府则在臂 内廉。天池则在肋间乳后一寸也。
刺上关者（止）伸不能屈 马云。此言取穴之法也。上关。即客主人穴。系足少阳胆经。 、大
张口貌。欠、撮口出气也。刺上关者。必开口有空。故张口乃得之。所以 而不能欠也。（在耳起骨上廉）下
关、系足阳明胃经穴。刺下关者。必合口乃得之。故能欠而不能 也。（在客主人下耳前动脉下廉开口则闭闭
口有穴）犊鼻、系足阳明胃经穴。（膝膑下 骨上侠解大筋陷中形如牛鼻故名）刺犊鼻者必屈足以取之。故屈
而不能伸也。两关者。内关、系手厥阴心包络经。（手掌腕后二寸两筋间与外关相抵）外关、系手少阴三焦经。
（手背腕后二寸两筋间阳池上二寸）刺两关者。必伸手以取之。故伸而不能屈也。
挟喉之动脉也 张云。此下乃重言上文六阳经脉。以
明其详也。挟喉动脉。即足阳明人迎也。
其 在膺中 马云。胸之两旁。谓之膺也。张云。自挟喉而下行于胸膺。凡气户库房之类。皆阳明
之。故曰其 在膺中。
不至曲颊一寸 张云。此复言扶突穴。在足阳明动脉之外。当曲颊下一寸也。
当曲颊 张云。此复言天窗穴也。
耳下曲颊之后 马云。足少阳经名天冲者为五行。然穴在耳下曲颊之后。正耳后发际二寸。耳上如
前三寸也。张云。仍如上文言手太阳之天容也。此非足少阳之穴。而本篇重言在此。意者古以此穴属足少阳经
也。简案、甲乙天冲在耳上如前三分。铜人云。天冲在耳后入发际二寸。知是马注不可据。
上加完骨之上 马云。手少阳经名天牖者为六行。然穴在耳后。上加完骨之上。正以完骨在上。而
天牖在下。则完骨加其上也。简案、甲乙云。天牖在颈筋间。缺盆上。天容后。天柱前。完骨后发际上。今考
文理。其穴在完骨下者。不宜言加完骨之上。马注未清晰。
挟项大筋之中 张云。此复言天柱穴。挟后项大筋中发际。简案、马以下文阴字接际字下为句。注
云。挟项后大筋之中。发际之阴也。不可从。（志本根据马为句）
阴尺动脉 张云。言阴气之所在也。小针解曰。夺阴者死。言取尺之五里。其义即此。（案小针
马云认为，“输”、“俞”、“腧”三个字在古代是通用的。“输”是指脉气的转输流通。“俞”字从“省”声。“腧”字从“肉”旁。本篇中的“输”字，指的是推究本于《灵枢·本输》篇中提到的腧穴。
十二经络的起止点：张云解释说，这是指十二经脉的起止有固定的顺序。
络脉分流的地方：志云解释说，脏腑的血气，从大络向外灌注到皮肤，再经过井穴向内注入经脉。所以说，必须通晓络脉分流的地方。
五输穴气血停留之处：张云解释说，如下文所述的井、荥、输、经、合各穴，各有其气血停留止息的位置。
六腑相合的穴位：志云解释说，这是指五脏的五俞穴和六腑的六俞穴（含原穴）。
随四时变化的出入规律：志云解释说，血气随着四季之气的生长收藏而变化。
五脏气血流注的部位：志云解释说，五脏的血气，流注于皮肤和经脉的内外部。溜，张读作“流”。
宽窄的尺度：志云解释说，阔数即宽窄。经脉宽大，孙络窄小。
深浅的程度：志云解释说，络脉浅而经脉深。
高低的位置：志云解释说，血气上下循行的位置。
它们的次序：志云解释说，即次序。
少商穴：志云解释说，太阴肺经主秋金之气不及，所以名叫少商。其余穴位命名的含义，各有取意。《甲乙经》说，位于手大拇指尖端内侧，距离指甲边缘如韭菜叶宽度处。
作为井穴，五行属木：张云解释说，肺经的脉气由此发出，称为井穴。其气属木。以下凡五脏的井穴，都属阴木，所以《难经·六十四难》称之为“阴井木”。志云解释说，井者，木上有水，乃渗透皮肤的血液，从井木流入脉中，注入输穴，行于经，动而不居，行至肘膝，与经脉中的血气相合。肺、心、肝、脾、肾，属于内的五脏；胆、胃、大肠、小肠、三焦、膀胱，属于内的六腑；手足太阴、少阴、太阳、少阳，属于外的经气。肺出于少商，是说脏腑的血气从大络注入孙络皮肤之间，肺脏所出的血气，从少商合入手太阴经。又说，十二脏腑之脉出于井穴，并非经脉的贯通连接，因此十二经脉只论述到肘膝为止。简案：志的注释阐发了前哲未曾发现的问题，然而人身一气脉而已，他说“非经脉之贯通”，恐怕不对。张云说：按本篇五脏只言井属木，六腑只言井属金，其他都没有五行之分。考证《难经·六十四难》分析阴阳十变，五行才完备。下文仿照此例。
流注于鱼际穴：马云解释说，溜就是流。流于鱼际，就是手部的鱼肉部位。《甲乙经》说，鱼际属火。位于手大拇指本节后内侧散在的脉络中。
太渊穴：张云解释说，这是肺经的气血灌注之处，称为输穴。属阴土。《甲乙经》说是水。位于掌后横纹凹陷处。简案：说是水是错误的。
经渠穴：张云解释说，这是肺经的气血运行之处，称为经穴。属阴金。经渠位于寸口凹陷处，跳动不止，所以叫不居。居，就是停止的意思。
尺泽穴：张云解释说，这是肺经的气血深入汇聚之处，称为合穴。《甲乙经》说，位于肘中动脉处。
中冲穴：《甲乙经》说，位于手中指尖端，距离指甲边缘如韭菜叶宽度处的凹陷中。张云解释说：按以下五个穴位，都属于手厥阴心包经的穴位，而本经直接称其为心经穴位，正是因为心和心包本属同一脏，其气相通，都由心所主。所以凡是邪气在于心的，都在于心的包络。包络，就是心主的经脉。《邪客篇》说：手少阴经唯独没有腧穴，正是这个意思。详细义理见前章。
劳宫穴：《甲乙经》说，位于手掌中央动脉中。
大陵穴：《甲乙经》说，位于掌后两筋之间的凹陷中。
方下：张云解释说，谓正当两骨之下。
间使穴：《甲乙经》说，位于掌后三寸两筋之间的凹陷中。
有过：马云解释说，有病。有病则其脉气至，无病则其脉气止。
曲泽穴：《甲乙经》说，位于肘内廉下方的凹陷中，屈肘可取到。
大敦穴：《甲乙经》说，位于足大趾尖端，距离指甲边缘如韭菜叶宽度，以及丛毛之中。
行间穴：《甲乙经》说，位于足大趾间动脉凹陷中。
太冲穴：《甲乙经》说，位于足大趾本节后二寸，或者说一寸五分处的凹陷中。
中封穴：《甲乙经》说，位于足内踝前一寸，仰足取之的凹陷中，伸足才能取到。
使逆则宛：张云解释说，宛同郁，意思是使用针刺治疗这些穴位时，逆其气则郁结，和其气则通畅。简案：马注将“宛”解释为“宛宛”中的“宛”，是错误的。
曲泉穴：《甲乙经》说，位于膝内侧辅骨下，大筋上小筋下的凹陷中。
隐白穴：《甲乙经》说，位于足大趾端内侧，距离指甲边缘如韭菜叶宽度处。
大白穴：《甲乙经》说，位于足内侧核骨下的凹陷中。简案：经文中的“腕骨”应作“核骨”，各家未讨论到的都是错误的。
商丘穴：《甲乙经》说，位于足内踝下微前方的凹陷中。
阴陵泉穴：《甲乙经》说，位于膝下内侧辅骨下的凹陷中，伸足才能取到。
涌泉穴：《甲乙经》说，位于足心凹陷中，屈足卷趾宛宛中。志云解释说，地下的泉水，是天一所生的。所以少阴经始出，名叫涌泉。复溜，是重新流注于地中，所以合穴叫阴谷。
然谷穴：《甲乙经》说，位于足内踝前起大骨下的凹陷中。
复溜穴：马注和志注都作“复溜”，《甲乙经》同。简案：此穴诸书未提及有动脉。
至阴穴：《甲乙经》说，位于足小趾外侧，距离指甲边缘如韭菜叶宽度处。张云解释说：以下凡六腑的井穴，都属阳金，所以《难经·六十四难》称之为“阳井金”。
通谷穴：《甲乙经》说，位于足小趾外侧，本节前凹陷中。
束骨穴：《甲乙经》说，位于足小趾外侧，本节后凹陷中。
京骨穴：《甲乙经》说，位于足外侧大骨下，赤白肉际的凹陷中，按压可得。
作为原穴：张云解释说：本篇只有六腑有原穴，而五脏没有。前文《十二原篇》所说的五脏之原，就是本篇五脏的输穴。那么阴经的输穴即原穴。阳经的原穴，自输穴而过，本为同气，也应属阳木。下文仿照此例。
昆仑穴：《甲乙经》说，位于足外踝后跟骨上的凹陷中，细脉跳动应手。
委中穴：《甲乙经》说，位于腘窝中央约文中动脉处。（《素问·骨空论》注云：谓膝解之后曲脚之中，背面取之；《刺腰痛论》注云：在膝后屈处）
委而取之：简案：委，弯曲也。前《淮南王传》：“正天下之正法”，师古注：“正，古委字。”弯曲也。《邪气脏腑病形篇》：“委中央”。
窍阴穴：《甲乙经》说，位于足小趾次趾的尖端，距离指甲边缘如韭菜叶宽度处。
侠溪穴：《甲乙经》说，位于足小趾次趾二歧骨间，本节前凹陷中。
临泣穴：《甲乙经》说，位于足小趾次趾本节后间凹陷中，距离侠溪一寸五分。
丘墟穴：《甲乙经》说，位于足外廉踝下如前所述的凹陷中，距离临泣一寸。
阳辅穴：《甲乙经》说，位于足外踝上四寸，辅骨前，绝骨端，如前三分，距离丘墟七寸。沈彤释骨云：夹膝之骨叫辅骨。
阳陵泉穴：《甲乙经》说，位于膝下一寸外廉凹陷中。
厉兑穴：《甲乙经》说，位于足大趾次趾的尖端，距离指甲角如韭菜叶宽度处。
陷谷穴：《甲乙经》说，位于足大趾次趾间，本节后凹陷中，距离内庭二寸。
冲阳穴：《甲乙经》说，位于足背上五寸骨间动脉上，距离陷谷三寸。
皆属于胃：张云解释说：三里下三寸为上廉，上廉下三寸为下廉。大肠属上廉，小肠属下廉。大概因为胃为六腑之长，而大肠小肠都与胃相连，居于胃之下，气本一贯，所以都归属于胃。而其下的腧穴，也合于足阳明经。张开之说：大肠、小肠，受盛胃腑水谷之余，济泌别汁，而生津液，所以都归属于胃。因此大肠受胃腑的经气，而归属于巨虚上廉；小肠属巨虚下廉。
上合手少阳：张云解释说：按诸经都不言上合，而这三条经独独言及，大概是因为三焦兼有中下而言，小肠大肠俱在下，而经则属手，所以都说上合某经。简案：三焦也专指下焦，详见下文注。
关冲穴：《甲乙经》说，位于手小指次指的尖端，距离指甲角如韭菜叶宽度处。
中渚穴：《甲乙经》说，位于手小指次指本节后凹陷中。
三焦下腧（止）是太阳络也：张云解释说：足大趾应当是足小趾。盖小趾乃是足太阳脉气所行，而三焦下腧，则并足太阳经出小趾之前，上行足少阳经之后，上出腘中外廉委阳穴，是足太阳之络。按《邪气脏腑病形篇》说：三焦病者，候在足太阳之外大络。大络在太阳少阳之间，则此为小趾无疑。简案：这原本是马注，但考证《甲乙经》说：委阳是三焦下辅俞。在足太阳之前，少阳之后，出于腘中外廉两筋间承扶下六寸。这是足太阳之别络。据《邪气脏腑病形篇》及《甲乙经》，足大趾之前，应当作足太阳之前。张注并不恰当。
手少阳经也：张云解释说：以上三焦的腧穴，都属于手少阳经。
足少阳太阴之所将：简案：一本作阳，注亦见道藏本。据上文阴作阳为是。马氏仍此，而张云阳阴二字互谬也。当作少阴太阳。盖三焦属肾与膀胱也。将，领也。改少阳为少阴，也不恰当。《宣明五气篇》王注引本经云：足三焦者，太阳之别也。
上踝五寸：马云解释说：其上外踝计五寸，名光明穴。又是足少阳胆经之络穴别行者，三焦与之别入贯肠。
肠：马云解释说：即足腹也。简案：《刺腰痛论》王注：“踵鱼腹之外”，云情势如卧鱼之腹，系肠以肠，也因为这个原因吗？
少泽穴：《甲乙经》说，位于手小指尖端，距离指甲一分处的凹陷中。
前谷穴：《甲乙经》说，位于手小指外侧，本节前凹陷中。
后溪穴：《甲乙经》说，位于手小指外侧，本节后凹陷中。
腕骨穴：《甲乙经》说，位于手外侧腕前，起骨下凹陷中。
阳谷穴：《甲乙经》说，位于手外侧腕中，兑骨下凹陷中。
伸臂：《甲乙经》说，屈肘得之。
商阳穴：《甲乙经》说，位于手大指次指内侧，距离指甲边缘如韭菜叶宽度处。
二间穴：《甲乙经》说，位于手大指次指本节前内侧凹陷中。
三间穴：《甲乙经》说，位于手大指次指本节后内侧凹陷中。
合谷穴：《甲乙经》说，位于手大指次指间。
阳溪穴：《甲乙经》说，位于腕中上侧，两旁间凹陷中。
曲池穴：《甲乙经》说，位于肘外辅骨肘骨之中。沈彤释骨云：肘大骨之两起者，叫肘外辅骨。
三十六个腧穴：马云解释说：腧，从肉者，是穴的总名，不是井、俞、荥、经、合之俞。张云解释说：五脏各有井、荥、输、经、合五穴，共计二十五穴。六腑多一个原穴，故共计三十六穴。简案：马注区分俞和腧是没有必要的。
上合于手者也：张云解释说：凡五脏六腑之经，脏皆属阴，腑皆属阳。虽然六腑皆属三阳，然各有手足之分。故足有太阳膀胱经，则手有太阳小肠经；足有阳明胃经，则手有阳明大肠经；足有少阳胆经，则手有少阳三焦经。这就是所谓上合于手。不惟六腑，六脏亦然。如足有太阴脾经，则手有太阴肺经；足有少阴肾经，则手有少阴心经；足有厥阴肝经，则手有厥阴心经。此脏腑阴阳手足皆相半也。然而之所以分手足，是因为经行有上下，所以手经的腧穴在手，足经的腧穴在足。
缺盆之中（任脉也）名曰天突：马云解释说：此举诸经之穴，有列其行次而言之，有指其穴所而言者，皆是让人寻找穴位的方法。腹部中行，系任脉经。然在缺盆之中间，是为任脉，其穴曰天突，在颈前结喉下四寸宛宛中，乃腹中央第一行次之脉。（缺盆系足阳明胃经穴，在肩下横骨陷中去中行二寸，故在脉当为缺盆之中间）
一次：马云解释说：次字下，据下文当有一脉字。犹言脉之一行也。下文仿照此例。张云解释说：一次者，次于中脉一行，足阳明也。简案：今从张注。
人迎穴：马云解释说，夹结喉两旁一寸半。张云解释说：颈中第二行脉也。
扶突穴：张云解释说：二次于足阳明之外者，手阳明也。穴名扶突，在颈，当曲颊下一寸，人迎后一寸五分，即第三行脉也。
天窗穴：张云解释说：在颈大筋前，曲颊下，扶突后，即第四行脉也。
天容穴：马云解释说：按天容系手太阳经，非足少阳经。疑是天冲穴。张云解释说：四次于手太阳之后者，足少阳也。上出天窗之外，而颈中无穴，是第五行脉也。此云天容者，系手太阳经穴，疑误。简案：天冲虽为足少阳经穴，然在耳上如前三分，无属颈部之理。马注不可据。
天牖穴：张云解释说：在颈大筋外，天容后，天柱前，完骨后，发际上，是第六行脉也。
天柱穴：张云解释说：在挟项后大筋外廉，发际陷中，是第七行脉也。
风府穴：张云解释说：在项后入发际一寸，自前中行任脉至此，是为第八行，而颈脉止于此也。
腋内动脉（止）名曰天池：张云解释说：此言腋下二经之脉也。手太阴之穴名天府，手厥阴之脉名天池。二穴俱在腋下三寸。然天府则在臂内廉，天池则在肋间乳后一寸也。
刺上关者（止）伸不能屈：马云解释说：此言取穴之法也。上关，即客主人穴，系足少阳胆经。 ，大张口貌。欠，撮口出气也。刺上关者，必开口有空，故张口乃得之。所以 而不能欠也。（在耳起骨上廉）下关，系足阳明胃经穴。刺下关者，必合口乃得之，故能欠而不能 也。（在客主人下耳前动脉下廉，开口则闭，闭口有穴）犊鼻，系足阳明胃经穴。（膝膑下 骨上侠解大筋陷中，形如牛鼻故名）刺犊鼻者必屈足以取之，故屈而不能伸也。两关者，内关，系手厥阴心包络经。（手掌腕后二寸两筋间与外关相抵）外关，系手少阴三焦经。（手背腕后二寸两筋间阳池上二寸）刺两关者，必伸手以取之，故伸而不能屈也。
挟喉之动脉也：张云解释说：此下乃重言上文六阳经脉，以明其详也。挟喉动脉，即足阳明人迎也。
其 在膺中：马云解释说：胸之两旁，谓之膺也。张云解释说：自挟喉而下行于胸膺，凡气户库房之类，皆阳明之腧，故曰其在膺中。
不至曲颊一寸：张云解释说：此复言扶突穴，在足阳明动脉之外，当曲颊下一寸也。
当曲颊：张云解释说：此复言天窗穴也。
耳下曲颊之后：马云解释说：足少阳经名天冲者为五行。然穴在耳下曲颊之后，正耳后发际二寸，耳上如前三寸也。张云解释说：仍如上文言手太阳之天容也。此非足少阳之穴，而本篇重言在此，意者古以此穴属足少阳经也。简案：《甲乙经》天冲在耳上如前三分，《铜人》云：天冲在耳后入发际二寸，知是马注不可据。
上加完骨之上：马云解释说：手少阳经名天牖者为六行。然穴在耳后，上加完骨之上，正以完骨在上，而天牖在下，则完骨加其上也。简案：《甲乙经》云：天牖在颈筋间，缺盆上，天容后，天柱前，完骨后发际上。今考文理，其穴在完骨下者，不宜言加完骨之上。马注未清晰。
挟项大筋之中：张云解释说：此复言天柱穴，挟后项大筋中发际。简案：马以下文阴字接际字下为句，注云：挟项后大筋之中，发际之阴也。不可从。（志本根据马为句）
阴尺动脉：张云解释说：言阴气之所在也。《小针解》曰：夺阴者死，言取尺之五里，其义即此。（案《小针
Ma Yun stated that the characters "Shu" (Transfer), "Yu" (Transport), and "Shu" (Acupoint) were used interchangeably in ancient times. "Shu" refers to the transmission and circulation of meridian Qi. "Yu" is derived from the phonetic component "Sheng". "Shu" contains the radical for flesh/meat. In this chapter, the term "Shu" refers to the acupoints discussed in the *Ling Shu: Ben Shu* (Roots of Acupoints) chapter, tracing back to their origins.
The starting and ending points of the twelve meridians: Zhang Yun explained that this refers to the orderly sequence of the beginning and termination of the twelve meridians.
The locations where collateral vessels branch off: Zhi Yun explained that the blood and Qi of the zang-fu organs flow from the large collaterals outward into the skin, and then re-enter the main meridians through the Jing-Well points. Therefore, it is essential to understand where the collateral vessels branch off.
The places where the Five-Shu points accumulate Qi: Zhang Yun explained that, as mentioned later, the Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points each have specific locations where Qi accumulates and rests.
The points associated with the six fu organs: Zhi Yun explained that this refers to the five Shu points of the five zang organs and the six Shu points (including Yuan-Source points) of the six fu organs.
The entry and exit corresponding to the four seasons: Zhi Yun explained that blood and Qi grow, flourish, harvest, and store in accordance with the seasonal energies of spring, summer, autumn, and winter.
The locations where Qi flows within the five zang organs: Zhi Yun explained that the blood and Qi of the five zang organs flow between the interior and exterior of the skin and meridians. "Liu" (flow) is read by Zhang as "Liu" (stream).
The degree of width and narrowness: Zhi Yun explained that "Kuo Shu" refers to width and narrowness. The main meridians are wide, while the sunluo (minute collaterals) are narrow.
The depth: Zhi Yun explained that the collaterals are superficial, while the meridians are deep.
The high and low positions: Zhi Yun explained that this refers to the ascending and descending circulation of blood and Qi.
Their sequence: Zhi Yun explained that this means the order.
Shaoshang (LU 11): Zhi Yun explained that the Taiyin Lung meridian governs the insufficient Metal energy of autumn, hence the name Shaoshang. The meanings behind the names of other points vary. The *Jia Yi Jing* states that it is located at the medial tip of the thumb, approximately the width of a leek leaf away from the nail corner.
As a Jing-Well point, belonging to Wood: Zhang Yun explained that the Lung meridian Qi originates here, termed the Jing-Well point. Its element is Wood. For all Jing-Well points of the five zang organs below, they belong to Yin Wood; thus, the *Nan Jing* (Chapter 64) calls them "Yin Jing-Well Wood." Zhi Yun explained that "Jing" implies water above wood, representing blood seeping into the skin, flowing from the Jing-Well Wood into the meridian, entering the Shu-Stream, moving through the Jing-River, and acting without stagnation until reaching the elbows and knees, merging with the Qi and blood in the meridians. The Lung, Heart, Liver, Spleen, and Kidney are the internal five zang organs. The Gallbladder, Stomach, Large Intestine, Small Intestine, Sanjiao, and Bladder are the internal six fu organs. The Hand and Foot Taiyin, Shaoyin, Taiyang, and Shaoyang represent the external meridian Qi. When the Lung Qi emerges from Shaoshang, it signifies that the blood and Qi of the zang-fu organs flow from the large collaterals into the sunluo and skin; the Qi emitted by the Lung organ merges with the Hand Taiyin Meridian from Shaoshang. It is also said that the twelve zang-fu meridians emerging from Jing-Well points do not imply direct physical continuity of the meridians themselves; therefore, the twelve meridians are only described up to the elbows and knees. Commentary: Zhi Yun’s notes reveal insights previously unexplored by earlier scholars. However, since the human body possesses a single continuous Qi and pulse system, his claim that there is no "meridian continuity" is likely incorrect. Zhang Yun noted: According to this chapter, the Jing-Well points of the five zang organs are attributed to Wood, and those of the six fu organs to Metal, with no other Five Elements distinctions made elsewhere. Examining the *Nan Jing* (Chapter 64) on the analysis of Yin-Yang and Ten Transformations, the Five Elements become complete. The following follows this pattern.
Flowing into Yuji (LU 10): Ma Yun explained that "Liu" means flow. Flowing into Yuji refers to the fleshy part of the hand. The *Jia Yi Jing* states that Yuji belongs to Fire. It is located in the scattered vessels on the medial side of the thenar eminence, distal to the first metacarpophalangeal joint.
Taiyuan (LU 7): Zhang Yun explained that this is where the Lung meridian Qi is injected, known as the Shu-Stream point. It belongs to Yin Earth. The *Jia Yi Jing* describes it as Water. It is located in the depression at the wrist crease. Commentary: Describing it as Water is an error.
Jingqu (LU 8): Zhang Yun explained that this is where the Lung meridian Qi travels, known as the Jing-River point. It belongs to Yin Metal. Jingqu is located in the depression at the Cun Kou (radial pulse position), pulsating continuously, hence called "Bu Ju" (not staying). "Ju" means stop.
Chize (LU 5): Zhang Yun explained that this is where the Lung meridian Qi enters and gathers, known as the He-Sea point. The *Jia Yi Jing* states it is located at the arterial pulse in the center of the elbow.
Zhongchong (PC 9): The *Jia Yi Jing* states it is located at the tip of the middle finger, in the depression approximately the width of a leek leaf away from the nail corner. Zhang Yun explained: The five points listed below all belong to the Pericardium Meridian of Hand-Jueyin. However, this text directly refers to them as Heart meridian points because the Heart and Pericardium originally belong to the same organ, their Qi connects, and both are governed by the Heart. Thus, any pathogenic factors affecting the Heart affect its Pericardium. The Pericardium is the meridian of the Heart Master. The *Xie Ke Pian* (Chapter on Pathogenic Factors) states: "The Hand-Shaoyin meridian alone has no [specific] acupoints," which refers to this. See previous chapters for detailed meanings.
Laogong (PC 8): The *Jia Yi Jing* states it is located in the arterial pulse in the center of the palm.
Daling (PC 7): The *Jia Yi Jing* states it is located in the depression between the two tendons at the posterior wrist crease.
Fang Xia: Zhang Yun explained that this means directly below the two bones.
Jianshi (PC 5): The *Jia Yi Jing* states it is located in the depression between the two tendons, three cun distal to the posterior wrist crease.
You Guo: Ma Yun explained that this means having disease. When there is disease, the pulse arrives; when there is no disease, the pulse stops.
Quze (PC 3): The *Jia Yi Jing* states it is located in the depression on the medial aspect of the elbow, obtained by flexing the elbow.
Dadun (LR 1): The *Jia Yi Jing* states it is located at the tip of the big toe, in the area of hair growth, approximately the width of a leek leaf away from the nail corner.
Xingjian (LR 2): The *Jia Yi Jing* states it is located in the depression of the arterial pulse between the first and second toes.
Taichong (LR 3): The *Jia Yi Jing* states it is located in the depression two cun proximal to the metatarsophalangeal joint of the big toe, or some say one cun five fen.
Zhongfeng (LR 4): The *Jia Yi Jing* states it is located one cun anterior to the medial malleolus, obtained with the foot dorsiflexed; extending the foot reveals it.
If the Qi moves counterflow, it becomes stagnant (Wan): Zhang Yun explained that "Wan" is synonymous with "Yu" (stagnation). It means that when treating these points with acupuncture, opposing the Qi causes stagnation, while harmonizing the Qi leads to free flow. Commentary: Ma’s interpretation of "Wan" as part of the phrase "wan wan zhong" is incorrect.
Ququan (LR 8): The *Jia Yi Jing* states it is located in the depression under the medial condyle of the tibia, between the large and small tendons.
Yinbai (SP 1): The *Jia Yi Jing* states it is located on the medial side of the tip of the big toe, approximately the width of a leek leaf away from the nail corner.
Dabai: The *Jia Yi Jing* states it is located in the depression under the medial malleolus (coronoid process). Commentary: The text's "Wangu" should be read as "He Gu" (medial malleolus/coronoid process); the failure of various commentators to address this is an error.
Shangqiu (SP 5): The *Jia Yi Jing* states it is located in the slight depression anterior and inferior to the medial malleolus.
Yinlingquan (SP 9): The *Jia Yi Jing* states it is located in the depression under the medial condyle of the tibia, obtained by extending the leg.
Yongquan (KI 1): The *Jia Yi Jing* states it is located in the depression in the center of the sole, in the hollow formed by flexing the foot and curling the toes. Zhi Yun explained: Spring water underground is generated by Tian Yi (One). Thus, the initial emergence of the Shaoyin meridian is named Yongquan. Fuliou returns to flow in the earth, hence the He-Sea point is named Yinggu.
Rangu (KI 2): The *Jia Yi Jing* states it is located in the depression under the prominent bone anterior to the medial malleolus.
Fuliu (KI 7): Ma and Zhi write it as "Fuliu"; the *Jia Yi Jing* agrees. Commentary: This point is not described in various texts as having a palpable arterial pulse.
Zhiyin (BL 67): The *Jia Yi Jing* states it is located on the lateral side of the little toe, approximately the width of a leek leaf away from the nail corner. Zhang Yun explained: All Jing-Well points of the six fu organs below belong to Yang Metal; thus, the *Nan Jing* (Chapter 64) calls them "Yang Jing-Well Metal."
Tonggu (BL 65): The *Jia Yi Jing* states it is located in the depression proximal to the metatarsophalangeal joint on the lateral side of the little toe.
Shugu (BL 65): The *Jia Yi Jing* states it is located in the depression distal to the metatarsophalangeal joint on the lateral side of the little toe.
Jinggu (BL 64): The *Jia Yi Jing* states it is located in the depression at the junction of red and white flesh under the large bone on the lateral side of the foot, obtainable by pressing.
As a Yuan-Source point: Zhang Yun explained: This chapter only mentions Yuan-Source points for the six fu organs, not the five zang organs. The Yuan-Source points of the five zang organs mentioned in the previous chapter *Twelve Yuan-Source Points* are the Shu-Stream points of the five zang organs in this chapter. Therefore, the Shu-Stream points of Yin meridians are the Yuan-Source points. The Yuan-Source points of Yang meridians pass through the Shu-Stream points; originally sharing the same Qi, they should also belong to Yang Wood. The following follows this example.
Kunlun (BL 60): The *Jia Yi Jing* states it is located in the depression posterior to the calcaneus behind the lateral malleolus, where a fine pulse beats palpably.
Weizhong (BL 40): The *Jia Yi Jing* states it is located at the arterial pulse in the center of the popliteal crease. (*Su Wen: Gu Kong Lun* commentary: Refers to the posterior aspect of the knee joint when bending the leg; *Ci Yao Tong Lun* commentary: At the bend of the knee.)
Obtain by bending (Wei): Commentary: "Wei" means bent. In the *Huainanzi*, "Zheng Tian Xia Zhi Zheng Fa" (Correcting the laws of the world), Gusu’s commentary notes: "Zheng" is the ancient character for "Wei," meaning bent. In the *Xie Qi Zang Fu Bing Xing Pian*: "Wei Zhong Yang."
Qiaoyin (GB 44): The *Jia Yi Jing* states it is located at the tip of the fourth toe, approximately the width of a leek leaf away from the nail corner.
Xiaxi (GB 43): The *Jia Yi Jing* states it is located in the depression proximal to the metatarsophalangeal joint between the bifurcation of the bones of the fourth and fifth toes.
Lin Qi (GB 41): The *Jia Yi Jing* states it is located in the depression distal to the metatarsophalangeal joint between the fourth and fifth toes, one cun five fen distal to Xiaxi.
Qiuxu (GB 40): The *Jia Yi Jing* states it is located in the depression anterior to the lateral malleolus, one cun distal to Lin Qi.
Yangfu (GB 38): The *Jia Yi Jing* states it is located four cun superior to the lateral malleolus, anterior to the fibula, at the end of the Jiegu (peroneal notch), three fen anteriorly, seven cun distal to Qiuxu. Shen Tong’s *Shi Gu* explains: The bone adjacent to the knee is called the Fugu (accessory bone).
Yanglingquan (GB 34): The *Jia Yi Jing* states it is located in the depression one cun inferior to the knee on the lateral aspect.
Lidui (ST 45): The *Jia Yi Jing* states it is located at the tip of the second toe, approximately the width of a leek leaf away from the nail corner.
Xian Gu (ST 43): The *Jia Yi Jing* states it is located in the depression distal to the metatarsophalangeal joint between the first and second toes, two cun distal to Neiting.
Chongyang (ST 42): The *Jia Yi Jing* states it is located on the arterial pulse between the bones on the dorsum of the foot, five cun proximal to the ankle, three cun distal to Xian Gu.
All belong to the Stomach: Zhang Yun explained: Three cun below Zusanli is Shanglian (Upper Liang); three cun below Shanglian is Xialian (Lower Liang). The Large Intestine corresponds to Shanglian, and the Small Intestine to Xialian. Generally, the Stomach is the head of the six fu organs, and the Large and Small Intestines connect with the Stomach, residing below it, sharing a continuous Qi pathway; thus, they all belong to the Stomach. Their lower acupoints also merge with the Foot-Yangming Meridian. Zhang Kaizhi stated: The Large and Small Intestines receive the residue of food and fluid from the Stomach, filter it, separate the juices, and generate body fluids; thus, they all belong to the Stomach. Therefore, the Large Intestine receives the meridian Qi of the Stomach and belongs to Juliu Shanglian (Large Intestine Upper Liang); the Small Intestine belongs to Juliu Xialian (Small Intestine Lower Liang).
Superiorly connecting to the Hand-Shaoyang: Zhang Yun explained: Generally, the meridians do not mention "superior connection," but these three meridians specifically do so. This is because the Sanjiao encompasses both Middle and Lower Jiao, while the Small and Large Intestines are located inferiorly but their meridians belong to the Hand; thus, they are said to "superiorly connect" to certain meridians. Commentary: Sanjiao also specifically refers to the Lower Jiao; see notes below.
Guanchong (TE 1): The *Jia Yi Jing* states it is located at the tip of the fourth finger, approximately the width of a leek leaf away from the nail corner.
Zhongzhu (TE 3): The *Jia Yi Jing* states it is located in the depression distal to the metacarpophalangeal joint between the fourth and fifth fingers.
Sanjiao Lower Shu (Ends) is the Taiyang Collateral: Zhang Yun explained: "Foot big toe" should be "foot little toe." The little toe is where the Foot-Taiyang meridian Qi travels. The Sanjiao lower Shu point emerges alongside the Foot-Taiyang meridian before the little toe, ascends posterior to the Foot-Shaoyang meridian, and emerges at Weiyang (BL 39) in the lateral depression of the popliteal fossa; this is the collateral of the Foot-Taiyang. According to the *Xie Qi Zang Fu Bing Xing Pian*: "For Sanjiao diseases, observe the large collateral outside the Foot-Taiyang." The large collateral lies between Taiyang and Shaoyang; thus, this must refer to the little toe. Commentary: This is originally Ma’s note. However, examining the *Jia Yi Jing*: "Weiyang is the auxiliary Shu point below the Sanjiao. It is anterior to the Foot-Taiyang, posterior to the Shaoyang, emerging between the two tendons in the lateral depression of the popliteal fossa, six cun below Chengfu (BL 1). This is the divergent collateral of the Foot-Taiyang." Based on the *Xie Qi Zang Fu Bing Xing Pian* and the *Jia Yi Jing*, "before the foot big toe" should be "anterior to the Foot-Taiyang." Zhang’s note is not accurate.
Hand-Shaoyang Meridian: Zhang Yun explained: All the Sanjiao acupoints mentioned above belong to the Hand-Shaoyang Sanjiao Meridian.
Guided by the Foot-Shaoyang and Taiyin: Commentary: One version reads "Yang." The note also appears in the Daozang edition. Based on the context changing "Yin" to "Yang," this is correct. Ma retains the original, while Zhang claims "Yang" and "Yin" are swapped and should be "Shaoyin" and "Taiyang." Since Sanjiao relates to the Kidney and Bladder, "Jiang" means to lead. Changing Shaoyang to Shaoyin is also inappropriate. The *Xuan Ming Wu Qi Pian* Wang commentary cites this chapter: "The Foot Sanjiao is a branch of the Taiyang."
Five cun above the malleolus: Ma Yun explained: Five cun above the lateral malleolus is named Guangming (GB 37). It is also a divergent branch of the Foot-Shaoyang Gallbladder meridian’s Luo-Connecting point, which separates from the Sanjiao and penetrates the intestine.
Intestine: Ma Yun explained: It refers to the abdominal region. Commentary: The *Ci Yao Tong Lun* Wang commentary says: "Outside the calf muscle belly," describing the shape as lying fish belly, connecting "chang" (intestine) with "chang" (gut/intestine), perhaps due to this reason?
Shaoze (SI 1): The *Jia Yi Jing* states it is located at the tip of the little finger, in the depression one fen away from the nail corner.
Qian Gu (SI 2): The *Jia Yi Jing* states it is located in the depression proximal to the metacarpophalangeal joint on the lateral side of the little finger.
Houxi (SI 3): The *Jia Yi Jing* states it is located in the depression distal to the metacarpophalangeal joint on the lateral side of the little finger.
Wangu (SI 4): The *Jia Yi Jing* states it is located in the depression under the prominent bone anterior to the wrist on the ulnar side.
Yanggu (SI 5): The *Jia Yi Jing* states it is located in the depression under the styloid process of the ulna in the wrist on the ulnar side.
Extend arm: The *Jia Yi Jing* states it is obtained by flexing the elbow. (Note: Context implies a point location method, likely referring to posture for locating nearby points like Quchi or similar, though the text fragment is brief).
Shangyang (LI 1): The *Jia Yi Jing* states it is located on the medial side of the index finger, approximately the width of a leek leaf away from the nail corner.
Er Jian (LI 2): The *Jia Yi Jing* states it is located in the depression proximal to the metacarpophalangeal joint on the medial side of the index finger.
San Jian (LI 3): The *Jia Yi Jing* states it is located in the depression distal to the metacarpophalangeal joint on the medial side of the index finger.
Hegu (LI 4): The *Jia Yi Jing* states it is located between the thumb and index finger.
Yangxi (LI 5): The *Jia Yi Jing* states it is located in the depression between the two sides on the radial aspect of the wrist.
Quchi (LI 11): The *Jia Yi Jing* states it is located in the center of the elbow, at the outer accessory bone. Shen Tong’s *Shi Gu* explains: The two raised parts of the large bone of the elbow are called the outer accessory bone of the elbow.
Thirty-six acupoints: Ma Yun explained: "Shu" (with the flesh radical) is the general term for acupoints, not specifically the Shu-Stream points among Jing-Well, Shu-Stream, Ying-Spring, Jing-River, and He-Sea. Zhang Yun explained: Each of the five zang organs has five points (Jing-Well, Ying-Spring, Shu-Stream, Jing-River, He-Sea), totaling twenty-five points. The six fu organs have one additional Yuan-Source point, totaling thirty-six points. Commentary: Ma’s distinction between Yu and Shu is unnecessary.
Superiorly connecting to the Hand: Zhang Yun explained: For all meridians of the five zang and six fu organs, the zang are Yin and the fu are Yang. Although all six fu organs belong to the Three Yang, they are divided into Hand and Foot. Thus, if there is a Foot-Taiyang Bladder meridian, there is a Hand-Taiyang Small Intestine meridian; if there is a Foot-Yangming Stomach meridian, there is a Hand-Yangming Large Intestine meridian; if there is a Foot-Shaoyang Gallbladder meridian, there is a Hand-Shaoyang Sanjiao meridian. This is what is meant by "superiorly connecting to the Hand." This applies not only to the six fu organs but also to the five zang organs. For example, if there is a Foot-Taiyin Spleen meridian, there is a Hand-Taiyin Lung meridian; if there is a Foot-Shaoyin Kidney meridian, there is a Hand-Shaoyin Heart meridian; if there is a Foot-Jueyin Liver meridian, there is a Hand-Jueyin Pericardium meridian. Here, the zang-fu, Yin-Yang, and Hand-Foot are balanced. However, the reason for distinguishing Hand and Foot is that the meridians travel up and down; thus, the acupoints of Hand meridians are on the hands, and those of Foot meridians are on the feet.
In the middle of Quepen (Ren Mai) named Tiantu: Ma Yun explained: This lists acupoints of various meridians, sometimes by row order, sometimes by specific location, all serving as methods for finding points. The midline of the abdomen belongs to the Ren Mai. However, in the middle of Quepen, it is the Ren Mai, and its point is named Tiantu, located in the hollow four cun below the thyroid cartilage in the anterior neck, being the second meridian in the central row of the abdomen. (Quepen is an acupoint of the Foot-Yangming Stomach meridian, located in the depression of the clavicle, two cun from the midline; thus, in the meridian map, it is considered "in the middle of Quepen").
First Row: Ma Yun explained: Below the character "Ci" (second/next), based on the following text, there should be the character "Mai" (meridian). It means one row of the meridian. The following follows this example. Zhang Yun explained: "First Row" refers to the row next to the central meridian, which is the Foot-Yangming. Commentary: Following Zhang’s note now.
Renying (ST 9): Ma Yun explained: One cun half lateral to the laryngeal prominence. Zhang Yun explained: The second row of meridians in the neck.
Futu (ST 17): Zhang Yun explained: The third row, secondary to the exterior of the Foot-Yangming, is the Hand-Yangming. The point is named Futu, located in the neck, one cun below the angle of the jaw, one cun five fen posterior to Renying, constituting the third row.
Tianchuang (SI 16): Zhang Yun explained: Anterior to the large tendon of the neck, below the angle of the jaw, posterior to Futu, constituting the fourth row.
Tianrong (SI 17): Ma Yun explained: Tianrong belongs to the Hand-Taiyang meridian, not the Foot-Shaoyang. It might be the Tianchong point. Zhang Yun explained: The fifth row, four steps posterior to the Hand-Taiyang, is the Foot-Shaoyang. It emerges outside Tianchuang, and there are no points in the neck; thus, it is the fifth row. The text mentions Tianrong, which is a Hand-Taiyang point, suggesting an error. Commentary: Although Tianchong is a Foot-Shaoyang point, it is located three fen anterior to the ear, with no logical connection to the neck. Ma’s note cannot be relied upon.
Tianyou (TE 16): Zhang Yun explained: Lateral to the large tendon of the neck, posterior to Tianrong, anterior to Tianzhu, posterior to Wanggu, above the hairline, constituting the sixth row.
Tianzhu (BL 10): Zhang Yun explained: Lateral to the large tendon of the nape, in the depression at the hairline, constituting the seventh row.
Fengfu (DU 16): Zhang Yun explained: One cun inside the hairline at the back of the neck. From the anterior midline Ren Mai, this is the eighth row, and the neck meridians end here.
Arterial pulse in the axilla (Ends) named Tianchi: Zhang Yun explained: This refers to the meridians in the axilla. The acupoint of the Hand-Taiyin is named Tianfu; the meridian of the Hand-Jueyin is named Tianchi. Both points are three cun below the axilla. However, Tianfu is on the medial aspect of the arm, while Tianchi is in the intercostal space, one cun posterior to the nipple.
Puncturing Shangguan (Ends) Extension cannot flex: Ma Yun explained: This describes the method of obtaining points. Shangguan, also known as Keyuzhuren, belongs to the Foot-Shaoyang Gallbladder meridian. [Character missing/garbled], indicating a wide open mouth. "Qian" means pursing the lips to exhale. To puncture Shangguan, one must open the mouth to create space; thus, it is obtained by opening the mouth. Therefore, one can open the mouth but cannot purse the lips. (Located at the upper border of the zygomatic arch). Xiaguan belongs to the Foot-Yangming Stomach meridian. To puncture Xiaguan, one must close the mouth; thus, one can purse the lips but cannot open the mouth widely. (Located below the arterial pulse anterior to the ear, below Keyuzhuren; opening the mouth closes the point, closing the mouth reveals it). Dunbi belongs to the Foot-Yangming Stomach meridian. (In the depression under the patella, lateral to the tibial tuberosity, shaped like a cow’s nose). To puncture Dunbi, one must flex the foot; thus, one can flex but not extend. The two Guan points: Neiguan belongs to the Hand-Jueyin Pericardium meridian. (Two cun proximal to the wrist crease on the palm, between the two tendons, opposite Waiguan). Waiguan belongs to the Hand-Shaoyang Sanjiao meridian. (Two cun proximal to the dorsal wrist crease, between the two tendons, two cun above Yangchi). To puncture the two Guan points, one must extend the hand; thus, one can extend but not flex.
Arterial pulse flanking the throat: Zhang Yun explained: The following repeats the six Yang meridians mentioned above to clarify details. The arterial pulse flanking the throat is Renying of the Foot-Yangming.
Its [points] are in the chest (Ying): Ma Yun explained: The sides of the chest are called Ying. Zhang Yun explained: Descending from flanking the throat to the chest, points such as Qihu and Kufang all belong to the Yangming meridians; thus, it is said "its points are in the chest."
Not reaching one cun below the jaw angle: Zhang Yun explained: This reiterates the Futu point, located outside the Foot-Yangming arterial pulse, one cun below the angle of the jaw.
At the jaw angle: Zhang Yun explained: This reiterates the Tianchuang point.
Posterior to the jaw angle below the ear: Ma Yun explained: The Foot-Shaoyang meridian point named Tianchong is the fifth row. However, the point is located posterior to the jaw angle below the ear, exactly two cun inside the hairline behind the ear, and three cun anterior to the top of the ear. Zhang Yun explained: It still refers to Tianrong of the Hand-Taiyang mentioned above. This is not a Foot-Shaoyang point, yet it is repeated here in this chapter, implying that ancients may have attributed this point to the Foot-Shaoyang meridian. Commentary: The *Jia Yi Jing* states Tianchong is three fen anterior to the top of the ear. The *Tong Ren* text states Tianchong is two cun inside the hairline behind the ear. Thus, Ma’s note is unreliable.
Above adding to Wanggu: Ma Yun explained: The Hand-Shaoyang meridian point named Tianyou is the sixth row. However, the point is behind the ear, above Wanggu. Precisely because Wanggu is superior and Tianyou is inferior, Wanggu adds to its superior aspect. Commentary: The *Jia Yi Jing* states: Tianyou is between the neck tendons, above Quepen, posterior to Tianrong, anterior to Tianzhu, posterior to Wanggu, above the hairline. Examining the text logic, if the point is below Wanggu, it is inappropriate to say "adding to Wanggu above." Ma’s note is unclear.
In the middle of the large tendon flanking the nape: Zhang Yun explained: This reiterates the Tianzhu point, in the middle of the large tendon of the posterior neck at the hairline. Commentary: Ma connects the character "Yin" from the following text to "Ji" (edge/hairline) to form a sentence, noting: "In the middle of the large tendon flanking the posterior neck, at the Yin of the hairline." This should not be followed. (Zhi’s original text follows Ma’s punctuation).
Yin Chi Arterial Pulse: Zhang Yun explained: Referring to the location of Yin Qi. The *Xiao Zhen Jie* states: "Depriving Yin leads to death," referring to taking Wuli (KI 10) on the Chi (wrist/ankle); the meaning is the same. (Case: *Xiao Zhen...)