舅氏淡园 翁作经穴汇解上下二卷。以其季子失明。从事于针刺。故有此着也。余幼时。在武城侍
膝下
是。想往时汇解之事。乞之翁再阅。则所引仅仅三五家而已。未足以取征于斯焉。余乃以家藏书修补之。增
为八卷。顷得堀立考。遂输通攻诸说。颇具余业。已脱稿。故不取其说。安井元越俞穴折衷全抄通攻采择
之不精憾多遗漏。余固浅见寡闻。引证疏脱。岂啻遂输通攻而已哉。希后之览者正之。
享和癸亥仲春之日
南阳原昌克撰
一孔穴注解。以甲乙经。为古。千金方。外台秘要。次之。至后世。随意增减。诸说纷纭
。使人茫然。故此编务。辨诸家之谬。令学人知所适从。
一今世言经穴者。率皆奉滑氏。十四经发挥穴歌。以为金科玉条。乃就各经。揣摩以认俞
穴。或自手而到于头。或自足而到于头。唯其流注是视。不更审各体全穴。故至数穴相接之处。动
致混错。如下廉。丰隆。耳门。听宫。听会。重取一穴。而莫之能省。盖发挥穴注。虽据资生
经为文。然其部分穴名。不主各体。而主各经。盖仿外台秘要。更于手足十二经之外。加奇经
任督二脉。创设十四经之目。因配以诸穴。学人由是而学焉。所以失也。今取俞穴。先就头
面腹背项颈各部。悉详其处所。然后推求络经上下前后。犹指掌。故此据甲乙。千金。以分
诸部为图。若其流注。则具之于后。
一经络流注交会。及穴歌。尽具十四经发挥。其与经脉篇有异同。则冈本为竹。着脏腑
详解悉之。奇经八脉。亦同。今诸经俞穴。有异同者。外台秘要。移肺经中府云门入脾经之
类。必记之备参考。灸壮刺分。则诸书异同稍少。而至攻病。则有不可守者。故不载穴下。
举具于续编主治部中。如禁刺灸穴。亦不可不知焉。载在各穴下。
一此编。一主甲乙经。故系诸本注。但内经文。可征者。先记而后及甲乙。使学人知古
书可
目者。又从其古者。
一千金方曰。吴蜀多行灸法。有阿是之法。阿是。天应穴。取病患称快者。自是陷中而经
脉所
历也。故奏验。不鲜。乃古所谓痛所为 之义也。然徒执阿是。而谓经穴之似迂者。去大道
。而从快捷方式也。疗其病不知其所以愈也。所谓阿是而无名称者。皆载之续编主治部中。
一凡奇穴。别分部。其阿是穴而无名目者。不收录。
本邦之灸法。传异域者。载在圣济总录。神应经等。又如九曜点之类。乃今不录。详诸
一同身寸者不必用。只急卒之际。或用之。而其法不一。诸说载在开卷第一者。所以先
一孔穴注解。资生经等。引他书者。就其所引之书校之。若不见其文者。直书资生经。
一阅书之际。遇其异名。则不易知。乃细书异称于目录穴名下便其搜索。
一引书目录。只载其孔穴下。所引据者。于考案条中。所证订。如素难诸注。诸史注疏
。总不注于穴下者。皆不列目录而夸博洽。且偶有目录外书而注穴下者。则正录题名。若
癸辛杂识。幼幼新书五云抄等。是也。引书省题名。例细书目录下。
一家藏圣济总录。誊写本也。其分寸字画。不能无疑。故多不取征于此。吴文炳。针灸
大成。无注于穴下者。杨继洲。针灸大成。往往载其说于穴下。单记大成者杨氏之大成也。
氏。针灸大成。只记吴文炳。不言大成。以别之。
一流注编中。穴下所细注一载甲乙经文。故不记甲乙经。若有引他书者。则必记其所引书
名。又不曰。某经之所发某经之所溜。单记所发所溜者。省本经之字也。但肺经一条。悉加太阴经
之字。以示之。其经络别走某经之类。亦省本经字。
一奇穴部。所载穴名。注文不同而其穴相同者。不敢改论焉。以其不拘经络流注也。
一凡奇穴同名异穴者。于各条。不下注说。但如与 穴同名者。必注曰。与某部某穴。
同名异穴。教读者不误。
我的舅父淡园先生撰写了《经穴汇解》上下两卷。因为他的小儿子双目失明，从事针刺治疗工作，所以写了这部著作。我年幼时，在武城侍奉在他膝下，那时曾想查阅往日的《汇解》一书，向老先生请求再次阅读，发现其中引用的文献仅仅只有三五家而已，不足以从中取得征验依据。于是我利用家中的藏书对其进行修补，增补为八卷。不久得到了堀立考（的校勘成果），于是贯通攻读了各家学说，颇具我的学业水平。书稿已经脱手，所以我没有采用堀立考的说法。安井元越的《俞穴折衷》全抄并贯通采择，但不精审，遗憾之处多有遗漏。我固然见识浅陋、见闻寡闻，引用论证疏漏脱误，难道仅仅是像堀立考那样吗？希望后来的读者予以纠正。
享和癸亥年仲春之日
南阳原昌克撰
一、关于孔穴注解，以《甲乙经》最为古老，《千金方》、《外台秘要》次之。到了后世，随意增减，诸家说法纷纭，使人感到茫然。因此本编务必辨明诸家的谬误，让学习的人知道该遵循什么。
一、当今谈论经穴的人，大都尊奉滑寿氏的《十四经发挥穴歌》，将其视为金科玉律。于是就在各条经脉中揣摩来认识腧穴，有的从手部走到头部，有的从足部走到头部，只关注气血流注的顺序，不再审视各个部位的全部穴位。所以在几个穴位相接的地方，往往导致混淆错误。如下廉、丰隆、耳门、听宫、听会等穴，重复取穴而不能省察。《发挥穴注》虽然依据《资生经》编写，但其部分穴名不侧重于各个身体部位，而侧重于各条经脉。这大概是仿照《外台秘要》，在手足十二经之外，加上奇经中的任脉、督脉二脉，创设了“十四经”的名称，因而配属了诸穴。学习者由此而学习，所以产生了失误。现在选取腧穴，先就头、面、腹、背、项、颈各个部位，详细查明其所在位置，然后推求络脉、经脉的上下前后关系，就像看手掌一样清楚。因此本编依据《甲乙经》、《千金方》将各部分绘制成图。至于气血流注的情况，则附在后面详细说明。
一、经络流注交会及穴歌，全部具备于《十四经发挥》中。其与《经脉篇》有异同之处，冈本为竹所著的《脏腑详解》中已有详述。奇经八脉也是如此。如今各经腧穴，如果有异同之处，如《外台秘要》将肺经的中府、云门移入脾经之类，必须记录下来以备参考。灸壮数、刺法深浅，各书虽有稍许异同，但在治疗疾病方面，则有不可拘守的地方，所以不记载在穴位下方，而是全部列举在续编的主治部中。如禁刺、禁灸的穴位，也不可不知道，记载在各穴下方。
一、本编主要依据《甲乙经》，所以系联诸本的注释。但其中的经文，可以征验的，先记录而后及于《甲乙经》，使学习的人知道古书值得效法的，又遵从那些古老的记载。
一、《千金方》说：吴地和蜀地多施行灸法，有一种叫“阿是”的方法。“阿是”即天应穴，取病患感觉舒适的地方，自然凹陷处即是经脉所经过的地方。所以奏效验证，并不少见，这就是古人所说的“痛为输”的含义。然而如果只执着于“阿是”，而认为经穴理论迂腐，那就是舍弃大道而追求快捷方式。治疗疾病却不知道它为什么痊愈。所谓“阿是”而没有名称的穴位，都记载在续编的主治部中。
一、凡是奇穴，分别列于各部。那些没有名称的阿是穴，不予收录。
一、本邦（日本）的灸法，流传自异域的内容，记载在《圣济总录》、《神应经》等书中。又如九曜点之类，现在不予收录。
一、关于同身寸的使用，不必强求一律，只在紧急情况下使用。其方法不一，各种说法记载在开卷第一页。
一、孔穴注解中，《资生经》等书引用其他书籍的，就其所引之书进行校对。如果不见原文，就直接书写《资生经》。
一、在阅读书籍时，遇到异名，就不容易知晓，于是在目录穴名下方用小字书写异称，以便于搜索。
一、引用书的目录，只记载在孔穴下方所引用的内容。所引用的依据，在考案条中进行考证订正。如《素问》、《难经》的各种注释，诸史书的注疏，都不注释在穴位下方，一概不列入目录以夸耀博学。况且偶尔有目录外的书而注释在穴位下方的，则正式录入题名，如《癸辛杂识》、《幼幼新书》、《五云抄》等就是如此。引用书省略题名的，例以小字书写在目录下方。
一、家中收藏的《圣济总录》是誊写本，其分寸字画不能不怀疑，所以大多不在此征引。吴文炳的《针灸大成》，没有在穴位下方作注释；杨继洲的《针灸大成》，往往在穴位下方记载其说法。单记“大成”的是杨氏的大成。氏（指吴文炳）的《针灸大成》，只记吴文炳，不言“大成”，以此加以区别。
一、流注编中，穴位下方详细注释了一部分《甲乙经》经文，所以不单独记《甲乙经》。如果有引用其他书籍的，则必须记录所引书名。又不说“某经之所发，某经之所溜”，单记所发、所溜，这是省略本经的字样。但肺经一条，全部加上“太阴经”字样以示区别。其经络别走某经之类，也省略本经字样。
一、奇穴部，所载穴名不同但注文不同而其穴位相同的，不敢妄加评论更改。因为它们不拘泥于经络流注。
一、凡是奇穴同名而异穴者，在各条目下不下注解说。但如果与某穴同名，必须注明：“与某部某穴，同名异穴”，教导读者不要弄错。
My uncle, Mr. Danyuan, authored the *Jingxue Huijie* (Collected Explanations of Acupoints), in two volumes. Because his youngest son was blind and engaged in acupuncture treatment, he wrote this work. When I was young, I served at my uncle's knees in Wucheng. At that time, I wished to consult the previous *Huijie*, and requested my uncle to let me read it again. I found that the citations were merely from three or five sources, which were insufficient for verification. Therefore, I used the books in my family's collection to repair and supplement it, expanding it into eight volumes. Shortly after, I obtained the research by Horitachi, and thus thoroughly studied various theories, which greatly contributed to my academic pursuits. The manuscript was completed, so I did not adopt Horitachi's views. Yasui Gen'etsu's *Yuxue Zhezhong* (Compromise on Shu Points) copied and integrated selections comprehensively but lacked precision, regretfully containing many omissions. My own insights are shallow and my knowledge limited; my citations and arguments are sparse and flawed. Is it only comparable to Horitachi's work? I hope future readers will correct these errors.
On the day of mid-spring in the Guihai year of the Gengwa era
Written by Yuan Changke of Nanyang
1. Regarding annotations of acupoints, the *Jia Yi Jing* (Systematic Classic of Acupuncture and Moxibustion) is considered the most ancient, followed by the *Qian Jin Fang* (Essential Prescriptions Worth a Thousand Gold) and the *Wai Tai Mi Yao* (Medical Secrets of an Official). In later generations, points were arbitrarily added or removed, leading to conflicting theories that left learners bewildered. Therefore, this compilation aims to distinguish the fallacies of various schools, guiding students on what to follow.
2. Contemporary discussions on meridians and acupoints generally revere Hua Suo's (Slippery Master's) *Shi Si Jing Fa Hui Xue Ge* (Song of Acupoints in the Elaboration of Fourteen Meridians) as authoritative dogma. Scholars speculate upon each meridian to identify Shu points, tracing paths either from hand to head or foot to head, focusing solely on the flow of Qi and Blood without examining the complete set of points in each anatomical region. Consequently, confusion arises where multiple points converge, such as Xiaguan, Fenglong, Ermen, Tinggong, and Tinghui, leading to redundant selection without proper distinction. Although *Fa Hui Xue Zhu* is based on the *Zi Sheng Jing* (Classic of Life Nourishment), its point nomenclature prioritizes meridians over anatomical regions, imitating the *Wai Tai Mi Yao*. It added the Ren Mai (Conception Vessel) and Du Mai (Governor Vessel) to the twelve regular meridians of the hands and feet, creating the category of "Fourteen Meridians" and assigning points accordingly. This approach led to errors in learning. Now, when selecting Shu points, we first detail their locations in the head, face, abdomen, back, neck, and throat. Then, we deduce the relationships of collaterals and meridians in terms of superior-inferior and anterior-posterior aspects, making them clear as if looking at one's palm. Thus, this work uses the *Jia Yi Jing* and *Qian Jin Fang* to create diagrams divided by anatomical regions. The details of Qi and Blood flow are provided subsequently.
3. Meridian flow, intersections, and acupoint songs are fully contained in the *Shi Si Jing Fa Hui*. Differences and similarities with the *Jing Mai Pian* (Chapter on Meridians) are detailed in Okamoto Takechiku's *Zang Fu Xiang Jie* (Detailed Explanation of Zang-Fu Organs). The Eight Extraordinary Vessels are treated similarly. For any discrepancies among the Shu points of various meridians, such as the Zhongfu and Yunmen points of the Lung Meridian being moved to the Spleen Meridian in the *Wai Tai Mi Yao*, these must be recorded for reference. Variations in moxibustion cone sizes and needle insertion depths exist among texts but should not be rigidly adhered to in clinical practice. Therefore, they are not listed under individual points but are comprehensively presented in the Treatment Section of the supplementary volume. Prohibited points for needling and moxibustion are also noted under each relevant point.
4. This compilation primarily relies on the *Jia Yi Jing*, linking annotations from other editions. However, classical text passages that can be verified are recorded first, preceding the *Jia Yi Jing*, to show students which ancient texts are worthy of emulation and to adhere to older traditions.
5. The *Qian Jin Fang* states: "In Wu and Shu regions, moxibustion is widely practiced using a method called 'A Shi' (Ah-Shi). 'A Shi' refers to Tian Ying points (Heavenly Response Points), identified where the patient expresses relief. These naturally depressible areas correspond to the course of meridians, yielding frequent therapeutic effects. This aligns with the ancient concept of 'pain as the Shu point.' However, relying solely on 'A Shi' while dismissing standard meridian theory as pedantic is abandoning the Great Dao for expediency. One treats the disease without understanding why it heals. Points referred to as 'A Shi' without specific names are recorded in the Treatment Section of the supplementary volume."
6. All Extraordinary Points (Qi Xue) are categorized by region. A-Shi points lacking specific names are not included.
7. Moxibustion methods originating from foreign lands and transmitted to our country are documented in texts such as the *Sheng Ji Zong Lu* (Comprehensive Mirror of Holy Relief) and *Shen Ying Jing* (Divine Efficacy Classic). Methods like the Nine Luminaries Points are not included here.
8. The use of "Same-Body Cun" (body-inch measurement) need not be applied rigidly; it is used mainly in emergencies. Various methods are described in the opening pages.
9. In the annotations of acupoints, when texts like the *Zi Sheng Jing* cite other works, those citations are cross-referenced. If the original text is unavailable, the citation is attributed directly to the *Zi Sheng Jing*.
10. During reading, encountering alternative names can be confusing. Therefore, alternative names are written in small print below the acupoint names in the table of contents to facilitate search.
11. The bibliography lists only works cited under specific acupoints. Evidence and corrections are provided in the textual criticism section. Annotations from commentaries on the *Su Wen* and *Nan Jing*, as well as historical texts, are not placed under individual points to avoid claiming erudition through excessive listing. Occasionally, books outside the main bibliography are annotated under points, such as the *Gui Xin Za Shi*, *You You Xin Shu*, and *Wu Yun Chao*; these titles are formally recorded. Abbreviated titles are printed in small print below the directory.
12. The family copy of the *Sheng Ji Zong Lu* is a transcription, raising doubts about measurements and characters, so it is rarely cited here. Wu Wenbing's *Zhen Jiu Da Cheng* (Great Compendium of Acupuncture and Moxibustion) lacks point-specific annotations. Yang Jizhou's *Zhen Jiu Da Cheng* often includes annotations under points. References simply stating "Da Cheng" refer to Yang's work. References to Wu Wenbing's work specify his name to distinguish it.
13. In the Flow Compilation, the *Jia Yi Jing* text is already annotated under points, so it is not separately cited. If other books are cited, their titles are recorded. Phrases like "emitted from [Meridian Name]" are abbreviated to just "emitted," omitting the meridian name. However, for the Lung Meridian, "Tai Yin Meridian" is explicitly added for clarity. Similar abbreviations apply to collateral pathways.
14. In the Extraordinary Points section, if different names have different annotations but refer to the same physical location, no commentary is added to alter them, as they are not bound by meridian flow rules.
15. For Extraordinary Points with identical names but different locations, no explanatory note is given in each entry. However, if a point shares a name with another, it is noted: "Same name, different location as [Region] [Point Name]," to prevent reader confusion.