藏象：列缺穴有如人体上源的水利枢纽，左右肺经、大肠经、任脉则如肺经经水输供的不同对象，经水分配的正常与否直接影响到各经所管辖区域的阴阳虚实，从而导致不同部位的各种病变。
注：四总穴歌曰"头项寻列缺"，其意二。一是头病多因风，取列缺穴可通肺气，金可制木。二是列缺穴经水为上源之水，水善调寒热，而头为人之上部，泻皮层之液则头部阳气生，故列缺穴列为四总穴中调治头项的要穴。
８经渠经穴，属金。
名解：1）经渠。经，经过、路径也。渠，水流之道路也。穴名之意指本穴为肺经经水流经的渠道。本穴位置因处列缺穴之下部，列缺穴溢流溃缺之水在此处又回流肺经，故名经渠。
2)肺经经穴。经，动而不居也。因肺经的经水由本穴经过，动而不居，故为经穴。
3)本穴属金。属金，指本穴物质表现出的五行属性。本穴物质为列缺穴传来的地部经水，为血、性温热，在本穴流行时的变化是蒸发散热，为生气之穴，故其属金。
气血特征：气血物质为地部经水和天部之气，地部经水性温热，天部之气性凉湿。
运行规律：本穴的地部经水一方面循肺经流向太渊穴，一方面又不断气化上行天部。
治法：寒则补而灸之，热则泻针出气。
９太渊俞穴，原穴，属土，脉会。
别名：太泉，鬼心。
名解：1）太渊。太，大也，极也。渊，深涧也，言穴之形态也。太渊之名乃从类象的角度描述穴位微观下的形态特征，指肺经水液在此散化为凉性水湿。因本穴位处手内横纹凹陷处，经水的流行是从地之天部流向地之地部，如经水从山之顶部流入渊之底部，故名太渊。
2)太泉。太，大也。泉，水流、源泉也。本穴位处手内横纹凹陷处，经水的流行是从地之天部流向地之地部，且如瀑布飞落而下，为山上落下之大泉，故名太泉。
3)鬼心。鬼，与神相对，神处为天，鬼处为地，鬼在此代表地部。心，内部也，中心也。鬼心之名指本穴的气血物质流向地之地部。
4）肺经俞穴。俞，输也。指本穴为肺经经脉凉性气态物的主要输送穴位。本穴的气血为地部的经水，流行方式是从高位流向低位，如瀑布飞落而下，经水落下之时向空中散发大量凉性水湿之气，为肺经凉性气态物的主要输送之处，故为俞穴。
5）肺经原穴。原，源也。本穴为肺经凉性气态物的输送之源,故为肺经原穴。
6)本穴属土。属土，指本穴物质表现出的五行属性。土者，生金之物，因本穴为肺经天部之气的主要输供之处，表现出土的生金之性，故其属土。
7)本穴为脉会。脉，脉搏也，气血运行的通道也。本穴形如深渊，上接天部，下通地部，天、人、地三部之气皆会于此，故为脉会。
运行规律：本穴气血的运行是由地之天部流落地之地部，在由高位流向低位时，经水大部分化为水湿气态物逸散于天部层次。
治法：寒则灸补，热则泻针出气。
藏象：太渊穴之形态有如山涧深渊，太渊穴之气血则有如山涧流趟的溪水，溪水的寒热温凉及流至的溪水多少，其变化导致了穴位局部环境场的改变，这种改变它是通过深渊中散发的水气而实现的。局部环境场的改变进一步又影响到更大的环境场，此即是太渊穴的内在作用机制。
10鱼际荥穴，属火。
名解：1）鱼际。鱼，水中之物也，阴中之阳也。际，际会、会聚也。鱼际者，水中之阳聚集也。本穴气血为太渊穴传来的地部经水，由于肺经经水经过列缺穴的分流，太渊穴的失散，因此传至本穴的地部经水已较稀少。而本穴所处为西方之地，地性干燥，故其经水吸收脾土之热后大量蒸发上达于天。鱼际之名即是意指穴内气血由阴向阳的这种主要变化，故名鱼际。
2)肺经荥穴。荥，极小的水流也。指本穴的经水经列缺穴的分流、太渊穴的散失后流经本穴的地部经水极为细小也。
3)本穴属火。属火，指本穴物质表现出的五行属性。因本穴气血为地部经水，量极少，受脾土之热而较多蒸发上达于天，表现出火的炎上特性，故其属火。
运行规律：本穴经水一方面循肺经流向少商穴，一方面气化上行天部。
治法：寒则补而留之，热则泻气摇孔出针，或凉药水针。
藏象：鱼际穴内的物质运行有如不太多的寒冷水流流至热燥的地面，因热燥的地面作用于寒冷的水液而使水液快速的气化，气化后的热燥水气则上炎于天并作用于天部，从而导致天部环境的改变。此亦即是鱼际穴作为荧穴有主治疾病显见于面的特异性原因。
11少商井穴，属木。
别名：鬼信。
名解：1）少商。少，与大相对，小也，阴也，指穴内气血物质虚少且属阴。商，古指漏刻，计时之器，滴水漏下之计时漏刻也。少商名意指本穴的气血流注方式为漏滴而下。本穴物质为鱼际穴传来的地部经水，因经过上部诸穴的分流散失，因而在少商穴的经水更为稀少，流注方式就如漏刻滴下。少商穴在拇指之端，其滴下的位置是从地之上部漏落到地之下部，即由体表经脉流向体内经脉。
2)鬼信。鬼，与神相对，指地部或阴类之物。信，信用。鬼信名意指本穴流注的地部经水遵守其规律而运行。因本穴为地之天部与地之地部的连通之所，肺经体表经水的运行为漏滴般滴向肺经体内经脉，有如计时之器的漏刻般遵守其运行规律，故名鬼信。
3)肺经井穴。井，地之孔也。因本穴的流注是从地之天部流向地之地部并从孔穴通道而流，故为肺经井穴。
4）本穴属木。属木，指本穴物质表现出的五行属性。本穴气血物质的流注方式是经水从地之天部流向地之地部，而温热水湿之气则从地之地部向天部蒸发，此向外蒸发的温热水湿之气因其水湿含量较大只能上行于天之下部，只表现出木的生发特性，并不表现出火的炎上特性，故其属木。
气血特征：气血物质为地部经水及天部之气，经水量极少，经气量较多。
运行规律：经水由地之天部流入地之地部，经气则由地之地部外出天部。
藏象：由膜质包裹密闭的肺脏有如一个锅炉，心室提供的热源则如炉堂内的火，肺脏内的阴液则如锅炉内的水，肺脏内的气则如锅炉内的高温气体，中府穴则如锅炉的放气阀，肺经体表经脉亦如与放气阀相通的输气管道，而少商穴及其与肺脏相通的内部经脉则如锅炉下部的回水管口，同时，少商穴还是输气管道和放水管道的交会点。经过上述比喻，我们就不难理解了肺经的内外经脉、气血物质、少商穴和其它穴位了。少商穴作为井穴，它能够主治心下满，它的作用机理有如锅炉的放水塞放水一般，是通过肺经的体内经脉的泄水而实现的。
注：井穴皆可治"心下满"，心下满所描述的对象是心，而少商穴能调节心的状态是通过肺之母脏来实现的。"心下满"是指心的状态为满实之状。实又有阴之实与阳之实之分，阴为液、阳为气，气为无形之物，无满之状，即使是在密闭的容器内也只有鼓胀和凹陷之别，心的满是阴液的满。心与肺相连，仅以膜质相隔，心与肺都可看作是在胸腔限制空间内的软质皮囊，心内的阴液不可能被肺内的气体压缩成满实之状，只有肺内的阴液才能使心内的阴液挤压成满实之状。而少商穴通过井穴与肺经相通的体内经脉放泄了肺内的阴性水液，减少了肺内水液与心内水液的空间争夺，心的膜质皮囊得以舒张，心内阴液的水位得以下降，心之皮囊内的满之状即得以消除。
二、手阳明大肠经多气多血
二、手阳明大肠经多气多血
手阳明大肠经多气多血，气血的变化为高温之气向低温之液的转化1商阳井穴，属金。
别名：绝阳，而明。
穴义：大肠经经气由体内外出体表。
名解：1）商阳。商，漏刻也，古之计时之器，此指本穴的微观形态如漏刻滴孔。阳，阳气也。商阳名意指大肠经经气由本穴外出体表。人体经脉由气血物质的运行构成内外无端的循环，它分为体表部分和体内部分，体表部分运行在三部九候的表层，也即是地之上部，体内部分运行在三部九候的里部，也就是地之内部。商阳穴它即是大肠经体内经脉气血向体表经脉运行的出口。由于人体系统的重力场特征，人体内部的温压场高于外部的温压场，因此大肠经体内经脉所产生的高温高压气态物就会由本穴的漏刻滴孔向外喷射。商阳之名正是对本穴气血物质这一运动特征的概括描述，故名商阳。
2)绝阳。绝，断绝也。阳，阳气也。绝阳名意亦可释为阴绝而阳，或曰纯阳。如商阳之解，本穴的气血物质由大肠经体内经脉的阴水所化，出体表经脉后化为纯阳之气，穴内无阴性之水，是绝阴化阳的过程，故名绝阳。
3)而明。而，语气助词，作转折用。明，与暗相对，指可见。而明名意指本穴的气血物质为可见之物。在中医学中，物质可划分为二大类，一类为阴，一类为阳，阴又为有形之水，阳又为无形之气。有形之水可见，无形之气不可见。穴名冠以而明，它正是对穴内的气态物质处于特殊的可见状态的描述。由于本穴物质由大肠经体内经脉的阴水气化并喷射而出，成为了可见之状，因而明白可见，故名而明。
4）大肠经井穴。井，地之孔也。因本穴的气化之气从地部孔隙而出，故为井穴。
5）本穴属金。属金，指本穴物质表现出的五行属性。本穴物质为内部外出的高温高压气态物，水湿浓度大，出体表经脉后其变化为散热冷疑，表现出西方之气的秋凉特性，故本穴属金。
运行规律：阳气由大肠经的体内经脉外出体表经脉并循经传于二间穴。
功能作用：气化大肠经体内水液，向大肠经体表经脉输送高温水湿气体。
治法：寒则点刺出血（血必淡、色必暗），热则摇孔出气，无见其血。
藏象：本穴的微观形态有如高温锅炉的放气阀，气血物质则如放气阀外喷的高温水蒸气，内部经脉中的经水则如锅炉管道中的高温之液。
2二间荥穴，属水。
别名：间谷，闻谷，周谷。
名解：1）二间。二，概数，在此表示较小之意。间，间隔、空隙也，指本穴物质所处为空隙之处。二间名意指本穴的气血物质位处不太高的天部层次。本穴物质为商阳穴传来的温热水气，在本穴所处为不太高的天部层次，二间之名即是对本穴气血物质所在的空间层次范围的说明，故名二间。
2)间谷、闻谷、周谷。间，间隔、空隙也。闻，听也，指距离短近。周，范围也。谷，两山之间的空隙之处。间谷、闻谷、周谷名意皆指本穴的气血物质位处较小的间隙处。本穴物质为商阳穴传来的高温水气，此高温之气因是由商阳穴的喷咀喷出，行至二间穴后扩散的范围不大，如处于狭小的区域，故名间谷、闻谷、周谷。
3)大肠经荥穴。荥，极小的水流也。本穴物质为商阳穴传来的温热水湿之气，行至本穴后，因散热而有部分水气冷凝而降，在地部形成细小的经水，故为荥穴。
4）本穴属水。属水，指本穴物质表现出的五行属性。本穴物质为商阳穴传来的温热水湿之气，在本穴变化主要是散热冷降的变化，表现出水的润下特征，故其属水。
气血特征：气血物质大部分为天部之气，同时地部亦有极少经水，天部之气及地部经水性皆温热。
功能作用：大肠经经气在此分清降浊。
３三间俞穴，属木。
别名：少谷，小谷。
名解：1）三间。三，概数，与二相比稍大。间，间隔、间隙。三间名意指本穴的气血物质所处为比二间穴稍高的空间层次。本穴物质为二间穴传来的天部清气，其性温热，上行至三间穴后所处的天部位置较二间穴为高，故名三间。
2)少谷、小谷。少与老相对、小与大相对，皆言小之意。谷，两山之间的空隙也。少谷、小谷名意皆指本穴物质所处的空间范围较小。
3)大肠经俞穴。俞，输也。大肠经气血由于有二间穴的散热冷降，在本穴处基本上无气血物质的升降变化，本穴只是起到了大肠经气血物质的传输作用，故为俞穴。
4）本穴属木。属木，指本穴物质表现出的五行属性。本穴中的气血物质由于基本上无升降变化，而在二间穴不断提供气血物质的情况下，穴内的气血物质只是循大肠经向上部的合谷穴横向移传，表现出风木的横向运动特征，故其属木。
藏象理论认为：列缺穴如同人体上焦水液代谢的枢纽，手太阴肺经、手阳明大肠经和任脉则像是接收肺经经水输注的不同对象。经水分配是否正常，直接影响各经脉管辖区域的阴阳虚实状态，从而导致身体不同部位出现各种病变。
注释：《四总穴歌》中说“头项寻列缺”，其含义有两点。第一，头部疾病多由风邪引起，取用列缺穴可以疏通肺气，利用金克木的原理（肺属金，肝/风属木）来制约风邪。第二，列缺穴的经水来源于上焦源头之水，水性善于调节寒热；头部位于人体的上部，通过泻除皮层的水液，可以使头部阳气生发，因此列缺穴被列为四总穴中治疗头颈部疾病的重要穴位。
名称解释：1）经渠。“经”指经过、路径；“渠”指水流道路。穴名意指本穴是肺经经水流经的通道。本穴位于列缺穴下方，从列缺穴溢出并溃散的水流在此处重新回流至肺经，故命名为经渠。
2）肺经经穴。“经”意为流动而不静止。因为肺经的经水由此穴经过，流动而不滞留，所以称为经穴。
3）本穴属金。所谓“属金”，是指本穴物质表现出的五行属性。本穴的物质是来自列缺穴的地部经水，性质为血，性温热。在本穴流行时的变化是蒸发散热，属于生气之穴，因此其五行属金。
气血特征：气血物质包括地部的经水和天部之气。地部经水性温热，天部之气性凉湿。
运行规律：本穴的地部经水一方面沿着肺经流向太渊穴，另一方面又不断气化向上运行至天部。
别名：太泉、鬼心。
名称解释：1）太渊。“太”意为大、极；“渊”意为深涧，形容穴位的形态。从类象的角度看，“太渊”描述了穴位微观下的形态特征，指肺经水液在此散化为凉性水湿。因为本穴位于手腕内侧横纹的凹陷处，经水的流行方向是从地之天部流向地之地部，就像经水从山顶流入深渊底部，故命名为太渊。
2）太泉。“太”意为大；“泉”意为水流、源泉。本穴位于手腕内侧横纹凹陷处，经水从地之天部流向地之地部，且如瀑布飞落而下，如同山上落下的大泉水，故命名为太泉。
3）鬼心。“鬼”与“神”相对，神在天，鬼在地，此处“鬼”代表地部；“心”意为内部、中心。“鬼心”之名指本穴的气血物质流向地之地部。
4）肺经俞穴。“俞”通“输”，指输送。本穴是肺经凉性气态物的主要输送穴位。本穴的气血为地部的经水，流行方式是从高位流向低位，如瀑布飞落，经水落下时向空中散发大量凉性水湿之气，是肺经凉性气态物的主要输送之处，故为俞穴。
5）肺经原穴。“原”即源。本穴是肺经凉性气态物输送的源头，故为肺经原穴。
6）本穴属土。所谓“属土”，是指本穴物质表现出的五行属性。土能生金，因为本穴是肺经天部之气的主要输供之处，表现出土生金的特性，故其五行属土。
7）本穴为脉会。“脉”指脉搏，也是气血运行的通道。本穴形如深渊，上接天部，下通地部，天、人、地三部之气皆汇聚于此，故称为脉会。
运行规律：本穴气血的运行是由地之天部流落地之地部，在由高位流向低位的过程中，大部分经水化为水湿气态物逸散于天部层次。
治法：寒证时施灸以补，热证时泻针出气。
藏象理论认为：太渊穴的形态如山涧深渊，其气血犹如山涧流淌的溪水。溪水的寒热温凉及流量多少的变化，导致了穴位局部环境场的改变，这种改变是通过深渊中散发的水气来实现的。局部环境场的改变进一步影响到更大的环境场，这就是太渊穴的内在作用机制。
名称解释：1）鱼际。“鱼”是水中之物，属于阴中之阳；“际”指际会、聚集。“鱼际”意指水中的阳气聚集。本穴的气血来自太渊穴传来的地部经水，由于肺经经水经过列缺穴的分流以及太渊穴的散失，传至本穴的地部经水已经较为稀少。而本穴所处位置地势偏西，地性干燥，因此经水吸收脾土之热后大量蒸发上达于天。“鱼际”之名意指穴内气血由阴向阳的这种主要变化，故命名为鱼际。
2）肺经荥穴。“荥”指极小的水流。指本穴的经水经过列缺穴的分流、太渊穴的散失后，流经本穴的地部经水极为细小。
3）本穴属火。所谓“属火”，是指本穴物质表现出的五行属性。因为本穴气血为地部经水，量极少，受脾土之热而较多蒸发上达于天，表现出火的炎上特性，故其五行属火。
气血特征：气血物质为地部的少量经水及经水气化产生的天部之气。
运行规律：本穴经水一方面沿着肺经流向少商穴，另一方面气化上行至天部。
治法：寒证时采用补法并留针，热证时泻气摇大针孔出针，或用凉水进行药针注射。
藏象理论认为：鱼际穴内的物质运行，犹如不太多的寒冷水流流至热燥的地面，因热燥地面作用于寒冷水液而使水液快速气化，气化后的热燥水气则上炎于天并作用于天部，从而导致天部环境的改变。这也是鱼际穴作为荥穴，在治疗疾病时显现在面部的特异性原因。
别名：鬼信。
穴义：大肠经体表经脉的地部经水由本穴经内部通道回归肺脏。（注：原文此处可能有误，少商属肺经，非大肠经，但依原文翻译）
名称解释：1）少商。“少”与“大”相对，意为小、阴，指穴内气血物质虚少且属阴；“商”古指漏刻，即滴水计时的器具。“少商”名意指本穴的气血流注方式为漏滴而下。本穴物质为鱼际穴传来的地部经水，因经过上部诸穴的分流散失，在少商穴的经水更为稀少，流注方式就像漏刻滴水一样。少商穴位于拇指末端，其滴下的位置是从地之上部漏落到地之下部，即由体表经脉流向体内经脉。
2）鬼信。“鬼”与“神”相对，指地部或阴类之物；“信”指信用、规律。“鬼信”名意指本穴流注的地部经水遵守其规律而运行。因为本穴是地之天部与地之地部的连通之所，肺经体表经水的运行为漏滴般滴向肺经体内经脉，有如计时器漏刻般遵守其运行规律，故命名为鬼信。
3）肺经井穴。“井”指地之孔。因为本穴的流注是从地之天部流向地之地部并从孔穴通道流出，故为肺经井穴。
4）本穴属木。所谓“属木”，是指本穴物质表现出的五行属性。本穴气血物质的流注方式是经水从地之天部流向地之地部，而温热水湿之气则从地之地部向天部蒸发，此向外蒸发的温热水湿之气因其水湿含量较大只能上行于天之下部，只表现出木的生发特性，并不表现出火的炎上特性，故其五行属木。
气血特征：气血物质为地部经水及天部之气，经水量极少，经气量较多。
运行规律：经水由地之天部流入地之地部，经气则由地之地部外出至天部。
藏象理论认为：由膜质包裹密闭的肺脏犹如一个锅炉，心室提供的热源犹如炉堂内的火，肺脏内的阴液犹如锅炉内的水，肺脏内的气犹如锅炉内的高温气体，中府穴犹如锅炉的放气阀，肺经体表经脉犹如与放气阀相通的输气管道，而少商穴及其与肺脏相通的内部经脉犹如锅炉下部的回水管口，同时，少商穴还是输气管道和放水管道的交会点。经过上述比喻，我们就不难理解肺经的内外经脉、气血物质、少商穴和其他穴位了。少商穴作为井穴，能够主治心下满，其作用机理犹如锅炉的放水塞放水一般，是通过肺经的体内经脉泄水来实现的。
注释：井穴皆可治疗“心下满”，“心下满”所描述的对象是心，而少商穴能调节心的状态是通过肺之母脏（肾？注：原文逻辑似有混淆，通常肺为心之母或子，此处依原文“肺之母脏”直译，但中医理论中肺为心之子，肾为肺之母，若按原文逻辑可能是指通过调节肺来影响心，或者原文有误，此处仅做忠实翻译）来实现的。“心下满”是指心的状态为满实之状。实又有阴之实与阳之实之分，阴为液、阳为气，气为无形之物，无满之状，即使是在密闭的容器内也只有鼓胀和凹陷之别，心的满是阴液的满。心与肺相连，仅以膜质相隔，心与肺都可看作是在胸腔限制空间内的软质皮囊，心内的阴液不可能被肺内的气体压缩成满实之状，只有肺内的阴液才能使心内的阴液挤压成满实之状。而少商穴通过井穴与肺经相通的体内经脉放泄了肺内的阴性水液，减少了肺内水液与心内水液的空间争夺，心的膜质皮囊得以舒张，心内阴液的水位得以下降，心之皮囊内的满之状即得以消除。
二、手阳明大肠经多气多血
手阳明大肠经多气多血，气血的变化表现为高温之气向低温之液的转化。
别名：绝阳、而明。
穴义：大肠经经气由体内外出至体表。
名称解释：1）商阳。“商”指漏刻，古代的计时器具，此处指本穴的微观形态如漏刻滴孔；“阳”指阳气。“商阳”名意指大肠经经气由本穴外出体表。人体经脉由气血物质的运行构成内外无端的循环，分为体表部分和体内部分，体表部分运行在三部九候的表层，也就是地之上部，体内部分运行在三部九候的里部，也就是地之内部。商阳穴是大肠经体内经脉气血向体表经脉运行的出口。由于人体系统的重力场特征，人体内部的温压场高于外部的温压场，因此大肠经体内经脉所产生的高温高压气态物就会由本穴的漏刻滴孔向外喷射。“商阳”之名正是对本穴气血物质这一运动特征的概括描述，故命名为商阳。
2）绝阳。“绝”意为断绝；“阳”指阳气。“绝阳”名意亦可解释为阴绝而阳，或者说纯阳。如前文对商阳的解释，本穴的气血物质由大肠经体内经脉的阴水所化，出体表经脉后化为纯阳之气，穴内无阴性之水，是绝阴化阳的过程，故命名为绝阳。
3）而明。“而”为语气助词，作转折用；“明”与暗相对，指可见。“而明”名意指本穴的气血物质为可见之物。在中医学中，物质可划分为两大类，一类为阴，一类为阳，阴又为有形之水，阳又为无形之气。有形之水可见，无形之气不可见。穴名冠以“而明”，正是对穴内的气态物质处于特殊的可见状态的描述。由于本穴物质由大肠经体内经脉的阴水气化并喷射而出，成为了可见之状，因而明白可见，故命名为而明。
4）大肠经井穴。“井”指地之孔。因为本穴的气化之气从地部孔隙而出，故为井穴。
5）本穴属金。所谓“属金”，是指本穴物质表现出的五行属性。本穴物质为内部外出的高温高压气态物，水湿浓度大，出体表经脉后其变化为散热冷凝，表现出西方之气的秋凉特性，故本穴五行属金。
运行规律：阳气由大肠经的体内经脉外出至体表经脉并循经传于二间穴。
功能作用：气化大肠经体内水液，向大肠经体表经脉输送高温水湿气体。
治法：寒证时点刺出血（血色必淡、色必暗），热证时摇大针孔出气，不见血液流出。
藏象理论认为：本穴的微观形态犹如高温锅炉的放气阀，气血物质则如放气阀外喷的高温水蒸气，内部经脉中的经水则如锅炉管道中的高温之液。
别名：间谷、闻谷、周谷。
名称解释：1）二间。“二”为概数，在此表示较小之意；“间”指间隔、空隙，指本穴物质所处为空隙之处。“二间”名意指本穴的气血物质位处不太高的天部层次。本穴物质为商阳穴传来的温热水气，在本穴所处为不太高的天部层次，“二间”之名即是对本穴气血物质所在的空间层次范围的说明，故命名为二间。
2）间谷、闻谷、周谷。“间”指间隔、空隙；“闻”指听，指距离短近；“周”指范围；“谷”指两山之间的空隙之处。“间谷”、“闻谷”、“周谷”名意皆指本穴的气血物质位处较小的间隙处。本穴物质为商阳穴传来的高温水气，此高温之气因是由商阳穴的喷咀喷出，行至二间穴后扩散的范围不大，如处于狭小的区域，故命名为间谷、闻谷、周谷。
3）大肠经荥穴。“荥”指极小的水流。本穴物质为商阳穴传来的温热水湿之气，行至本穴后，因散热而有部分水气冷凝而降，在地部形成细小的经水，故为荥穴。
4）本穴属水。所谓“属水”，是指本穴物质表现出的五行属性。本穴物质为商阳穴传来的温热水湿之气，在本穴变化主要是散热冷降的变化，表现出水的润下特征，故其五行属水。
气血特征：气血物质大部分为天部之气，同时地部亦有极少经水，天部之气及地部经水性皆温热。
功能作用：大肠经经气在此分清降浊。
别名：少谷、小谷。
名称解释：1）三间。“三”为概数，与二相比稍大；“间”指间隔、间隙。“三间”名意指本穴的气血物质所处为比二间穴稍高的空间层次。本穴物质为二间穴传来的天部清气，其性温热，上行至三间穴后所处的天部位置较二间穴为高，故命名为三间。
2）少谷、小谷。“少”与老相对、“小”与大相对，皆言小之意；“谷”指两山之间的空隙。“少谷”、“小谷”名意皆指本穴物质所处的空间范围较小。
3）大肠经俞穴。“俞”通“输”。大肠经气血由于有二间穴的散热冷降，在本穴处基本上无气血物质的升降变化，本穴只是起到了大肠经气血物质的传输作用，故为俞穴。
4）本穴属木。所谓“属木”，是指本穴物质表现出的五行属性。本穴中的气血物质由于基本上无升降变化，而在二间穴不断提供气血物质的情况下，穴内的气血物质只是循大肠经向上部的合谷穴横向移传，表现出风木的横向运动特征，故其五行属木。
Zang-Fiang theory posits: The Lieque (LU7) acupoint acts as a hydraulic hub for the upper source of water metabolism in the human body. The Lung Meridian of Hand-Taiyin, Large Intestine Meridian of Hand-Yangming, and Ren Mai (Conception Vessel) serve as different recipients for the transmission of Jing-Shui (Meridian Water) from the Lung Meridian. Whether the distribution of Jing-Shui is normal directly affects the Yin-Yang deficiency or excess in the areas governed by each meridian, thereby leading to various pathological changes in different parts of the body.
Note: The "Song of the Four General Acupoints" states, "For head and neck conditions, seek Lieque." This implies two meanings. First, head diseases are often caused by Wind; selecting Lieque can unblock Lung Qi, utilizing the Metal controlling Wood principle (Lung belongs to Metal, Liver/Wind belongs to Wood) to restrain Wind. Second, the Jing-Shui of Lieque originates from the upper source water; water nature is good at regulating cold and heat. The head is located in the upper part of the human body; by draining fluid from the dermal layer, Yang Qi of the head can generate. Therefore, Lieque is listed as a key acupoint in the Four General Acupoints for treating head and neck disorders.
8. Jingqu (LU8), an Jing-River point of the Lung Meridian, belongs to Metal.
Acupoint Meaning: The channel through which Jing-Shui of the Lung Meridian flows.
Name Explanation: 1) Jingqu. "Jing" means passing through or path; "Qu" means the road of water flow. The name implies that this acupoint is the channel for Jing-Shui of the Lung Meridian. Located below Lieque (LU7), the water overflowing and dispersing from Lieque returns to the Lung Meridian here, hence named Jingqu.
2) Jing-River point of the Lung Meridian. "Jing" means moving without staying. Because Jing-Shui of the Lung Meridian passes through this acupoint, moving but not lingering, it is called a Jing-River point.
3) This acupoint belongs to Metal. "Belonging to Metal" refers to the Five Elements attribute manifested by the substances of this acupoint. The substance here is the Di-Part Jing-Shui transmitted from Lieque, which is blood, warm in nature. During its circulation in this acupoint, the change is evaporative heat dissipation, making it a point generating Qi, thus belonging to Metal.
Qi-Blood Characteristics: The Qi-Blood substances include Di-Part Jing-Shui and Tian-Part Qi. Di-Part Jing-Shui is warm, while Tian-Part Qi is cool and damp.
Circulation Rule: The Di-Part Jing-Shui of this acupoint一方面 flows along the Lung Meridian to Taiyuan (LU9), and另一方面 continuously vaporizes and ascends to the Tian-Part.
Functional Role: Transmits the thermal energy of Qi and Blood of the Lung Meridian to the Tian-Part in the form of vaporizing water-dampness.
Treatment Method: For Cold patterns, use tonification and moxibustion; for Heat patterns, use sedation to release Qi upon needle withdrawal.
9. Taiyuan (LU9), a Shu-Stream point and Yuan-Source point of the Lung Meridian, belongs to Earth, and is the Hui-Meeting point of Vessels.
Aliases: Taiquan, Guixin.
Acupoint Meaning: Jing-Shui of the Lung Meridian scatters here and transforms into cool, damp water-moisture.
Name Explanation: 1) Taiyuan. "Tai" means large or extreme; "Yuan" means deep ravine, describing the morphology of the acupoint. From the perspective of analogical imagery, "Taiyuan" describes the microscopic morphological features of the acupoint, indicating that Lung Meridian fluids scatter here into cool, damp water-moisture. Since this acupoint is located in the depression of the transverse crease of the wrist, the circulation of Jing-Shui flows from the Tian-Part of the Earth to the Di-Part of the Earth, like water flowing from the top of a mountain into the bottom of a abyss, hence named Taiyuan.
2) Taiquan. "Tai" means large; "Quan" means water flow or spring. Located in the depression of the transverse crease of the wrist, Jing-Shui flows from the Tian-Part of the Earth to the Di-Part of the Earth, cascading down like a waterfall, resembling a large spring falling from a mountain, hence named Taiquan.
3) Guixin. "Gui" contrasts with "Shen"; Shen is in Heaven, Gui is on Earth, where "Gui" here represents the Di-Part. "Xin" means interior or center. The name "Guixin" indicates that the Qi-Blood substances of this acupoint flow toward the Di-Part of the Earth.
4) Shu-Stream point of the Lung Meridian. "Shu" means transport. This acupoint is the main transport site for cool, gaseous substances of the Lung Meridian. The Qi-Blood here is Di-Part Jing-Shui, flowing from high to low positions, like a waterfall. When Jing-Shui falls, it dissipates a large amount of cool, damp water-vapor into the air, serving as the main transport site for cool, gaseous substances of the Lung Meridian, thus designated as a Shu-Stream point.
5) Yuan-Source point of the Lung Meridian. "Yuan" means source. This acupoint is the source of transport for cool, gaseous substances of the Lung Meridian, hence the Yuan-Source point.
6) This acupoint belongs to Earth. "Belonging to Earth" refers to the Five Elements attribute manifested by the substances. Earth generates Metal. Since this acupoint is the main supply site for Tian-Part Qi of the Lung Meridian, it exhibits the property of Earth generating Metal, thus belonging to Earth.
7) This acupoint is the Hui-Meeting point of Vessels. "Mai" refers to pulse or the channel of Qi-Blood circulation. The shape of this acupoint is like a deep abyss, connecting Tian-Part above and Di-Part below, where Qi of Heaven, Human, and Earth all converge, hence called the Hui-Meeting point of Vessels.
Qi-Blood Characteristics: The Qi-Blood substance is cool, damp water-vapor in the Tian-Part.
Circulation Rule: The circulation of Qi-Blood in this acupoint flows from the Tian-Part of the Earth to the Di-Part of the Earth. As it flows from high to low, most of the Jing-Shui transforms into water-vapor and dissipates into the Tian-Part level.
Functional Role: Scatters and transforms Di-Part water-dampness of the Lung Meridian, transporting Lung Qi to the Tian-Part.
Treatment Method: For Cold patterns, apply moxibustion for tonification; for Heat patterns, sedate the needle to release Qi.
Zang-Fiang Theory: The morphology of Taiyuan (LU9) is like a mountain ravine abyss, and its Qi-Blood is like a stream flowing in the ravine. Changes in the temperature (cold, hot, warm, cool) and volume of the stream lead to changes in the local environmental field of the acupoint. This change is realized through the water vapor emitted from the abyss. The change in the local environmental field further affects larger environmental fields, which constitutes the internal mechanism of action of Taiyuan.
10. Yuji (LU10), an Ying-Spring point of the Lung Meridian, belongs to Fire.
Acupoint Meaning: Jing-Shui of the Lung Meridian absorbs heat, vaporizes, and reaches the Tian-Part.
Name Explanation: 1) Yuji. "Yu" is an object in water, representing Yang within Yin; "Ji" means meeting or gathering. "Yuji" implies the gathering of Yang within water. The Qi-Blood of this acupoint is Di-Part Jing-Shui transmitted from Taiyuan (LU9). Due to the diversion at Lieque (LU7) and dispersion at Taiyuan (LU9), the Di-Part Jing-Shui reaching this acupoint is relatively scarce. The location is in the West, where the earth nature is dry. Thus, the Jing-Shui absorbs the heat of Spleen Earth and evaporates largely to reach the Tian-Part. The name "Yuji" signifies this major change of Qi-Blood from Yin to Yang within the acupoint, hence named Yuji.
2) Ying-Spring point of the Lung Meridian. "Ying" refers to very small water flow. It indicates that after diversion at Lieque and dispersion at Taiyuan, the Di-Part Jing-Shui flowing through this acupoint is extremely minute.
3) This acupoint belongs to Fire. "Belonging to Fire" refers to the Five Elements attribute. Since the Qi-Blood here is Di-Part Jing-Shui, in very small quantity, and undergoes significant evaporation due to Spleen Earth heat rising to the Tian-Part, it exhibits the flaming-upward characteristic of Fire, thus belonging to Fire.
Qi-Blood Characteristics: The Qi-Blood substances are a small amount of Di-Part Jing-Shui and Tian-Part Qi generated from its vaporization.
Circulation Rule: The Jing-Shui of this acupoint一方面 flows along the Lung Meridian to Shaoshang (LU11), and另一方面 vaporizes and ascends to the Tian-Part.
Functional Role: Vaporizes water-dampness of the Lung Meridian, dissipating the heat of Spleen Earth.
Treatment Method: For Cold patterns, use tonification and retain the needle; for Heat patterns, sedate to release Qi, shake the hole to withdraw the needle, or use cold water herbal injection.
Zang-Fiang Theory: The material circulation within Yuji (LU10) is like a moderate amount of cold water flowing onto a hot, dry ground. The hot ground acts on the cold liquid, causing rapid vaporization. The resulting hot, dry water vapor rises to the Tian-Part and acts upon it, thereby changing the Tian-Part environment. This is also the specific reason why Yuji, as an Ying-Spring point, shows specificity in treating diseases manifesting on the face.
11. Shaoshang (LU11), an Jing-Well point of the Lung Meridian, belongs to Wood.
Alias: Guixin.
Acupoint Meaning: Di-Part Jing-Shui of the exterior meridian of the Large Intestine returns to the Lung Zang through the internal channel via this acupoint. (Note: Original text mentions Large Intestine, but Shaoshang belongs to Lung Meridian; translation follows original text literally).
Name Explanation: 1) Shaoshang. "Shao" contrasts with "Da", meaning small or Yin, indicating that the Qi-Blood substances in the acupoint are sparse and belong to Yin. "Shang" anciently referred to a clepsydra (water clock). The name "Shaoshang" implies that the flow pattern of Qi-Blood in this acupoint is like dripping from a clepsydra. The substance here is Di-Part Jing-Shui transmitted from Yuji (LU10). Due to diversion and dispersion from upper acupoints, the Jing-Shui at Shaoshang is even scarcer, flowing like drops from a clepsydra. Located at the tip of the thumb, the dropping position is from the upper part of Earth to the lower part of Earth, i.e., from the exterior meridian to the interior meridian.
2) Guixin. "Gui" contrasts with "Shen", referring to the Di-Part or Yin-type objects. "Xin" means trust or law. The name "Guixin" implies that the Di-Part Jing-Shui flowing through this acupoint operates according to its laws. Since this acupoint connects the Tian-Part and Di-Part of Earth, the operation of exterior Jing-Shui of the Lung Meridian drips towards the interior meridian like a clepsydra, obeying its operational laws, hence named Guixin.
3) Jing-Well point of the Lung Meridian. "Jing" means a hole in the Earth. Because the flow here is from the Tian-Part of Earth to the Di-Part of Earth and flows out through the hole/channel, it is a Jing-Well point.
4) This acupoint belongs to Wood. "Belonging to Wood" refers to the Five Elements attribute. The flow pattern of Qi-Blood substances here is Jing-Shui flowing from Tian-Part of Earth to Di-Part of Earth, while warm, damp water vapor evaporates from Di-Part to Tian-Part. This outwardly evaporating warm, damp vapor, due to high water content, can only ascend to the lower part of Tian-Part. It exhibits only the generating characteristic of Wood, not the flaming-upward characteristic of Fire, thus belonging to Wood.
Qi-Blood Characteristics: The Qi-Blood substances are Di-Part Jing-Shui and Tian-Part Qi. The amount of Jing-Shui is extremely small, while the amount of Jing-Qi is relatively large.
Circulation Rule: Jing-Shui flows from Tian-Part of Earth to Di-Part of Earth; Jing-Qi exits from Di-Part of Earth to Tian-Part.
Functional Role: Guides exterior Jing-Shui of the Lung Meridian into the interior, excreting interior Lung Meridian Qi.
Puncture and Moxibustion: Prick to bleed.
Zang-Fiang Theory: The Lung Zang, wrapped and sealed by membranous tissue, is like a boiler. The heat source provided by the ventricle is like the fire in the furnace. The Yin fluids in the Lung are like water in the boiler, and the Qi in the Lung is like high-temperature gas in the boiler. Zhongfu (LU1) is like the steam release valve of the boiler. The exterior meridian of the Lung is like the gas pipe connected to the valve. Shaoshang (LU11) and its internal meridians connecting to the Lung are like the return water pipe at the bottom of the boiler. Simultaneously, Shaoshang is the junction of the gas pipe and the water discharge pipe. Through these metaphors, it is easy to understand the interior/exterior meridians, Qi-Blood substances, Shaoshang, and other acupoints of the Lung Meridian. As a Jing-Well point, Shaoshang can treat "fullness under the heart." Its mechanism is like releasing water from a boiler's drain plug, achieved by draining water through the interior meridians of the Lung Meridian.
Note: Jing-Well points can all treat "fullness under the heart." The object described by "fullness under the heart" is the Heart. Shaoshang regulates the state of the Heart through the Mother Zang of the Lung (Note: Text says "Mother Zang of Lung," though traditionally Kidney is Mother of Lung; translation follows text). "Fullness under the heart" refers to the Heart being in a state of fullness/excess. Excess can be Yin-excess or Yang-excess. Yin is fluid, Yang is Qi. Qi is formless and has no sense of fullness; even in a closed container, there is only distension or collapse. The fullness of the Heart is due to Yin-fluids. The Heart and Lung are connected, separated only by membrane. Both can be seen as soft sacs within the restricted space of the thoracic cavity. The Yin-fluids in the Heart cannot be compressed into a full state by the gas in the Lung; only the Yin-fluids in the Lung can squeeze the Yin-fluids in the Heart into a full state. Shaoshang, through the Jing-Well point and the interior meridians connected to the Lung Meridian, drains the Yin-water fluids in the Lung, reducing the spatial competition between Lung fluids and Heart fluids. The membranous sac of the Heart can then relax, the water level of Yin-fluids in the Heart descends, and the feeling of fullness in the Heart's sac is eliminated.
II. The Large Intestine Meridian of Hand-Yangming has abundant Qi and Blood.
The Large Intestine Meridian of Hand-Yangming has abundant Qi and Blood. The transformation of Qi and Blood involves the conversion of high-temperature Qi into low-temperature fluid.
1. Shangyang (LI1), an Jing-Well point of the Large Intestine Meridian, belongs to Metal.
Aliases: Jueyang, Erming.
Acupoint Meaning: Jing-Qi of the Large Intestine Meridian moves from the interior to the exterior surface.
Name Explanation: 1) Shangyang. "Shang" refers to a clepsydra, an ancient timekeeping device, indicating the microscopic shape of this acupoint resembles a clepsydra drip hole. "Yang" refers to Yang Qi. The name "Shangyang" implies that Jing-Qi of the Large Intestine Meridian exits the body surface from this acupoint. Human meridians constitute an endless cycle of Qi-Blood circulation inside and outside, divided into exterior parts and interior parts. The exterior part circulates on the superficial layer of Sanbu Jiuhou (Three Regions and Nine Levels), i.e., the upper part of Earth. The interior part circulates in the inner region of Sanbu Jiuhou, i.e., the interior of Earth. Shangyang is the exit for Qi-Blood of the interior meridian of the Large Intestine to run to the exterior meridian. Due to the gravitational field characteristics of the human system, the internal thermal-pressure field of the human body is higher than the external one. Therefore, the high-temperature, high-pressure gaseous matter produced by the interior meridian of the Large Intestine will spray outward from the clepsydra-like drip hole of this acupoint. The name "Shangyang" summarizes this motion characteristic of the Qi-Blood substances, hence named Shangyang.
2) Jueyang. "Jue" means cut off or absolute; "Yang" refers to Yang Qi. "Jueyang" can also be interpreted as Yin exhausted and Yang remaining, or pure Yang. As explained for Shangyang, the Qi-Blood substance of this acupoint is transformed from the Yin-water of the interior meridian of the Large Intestine. After exiting the exterior meridian, it becomes pure Yang Qi. There is no Yin-water in the acupoint; it is a process of exhausting Yin to transform into Yang, hence named Jueyang.
3) Erming. "Er" is a modal particle used for transition; "Ming" contrasts with dark, meaning visible. "Erming" implies that the Qi-Blood substance of this acupoint is a visible object. In Traditional Chinese Medicine, substances are divided into two categories: Yin and Yang. Yin is tangible water, Yang is intangible Qi. Tangible water is visible, intangible Qi is invisible. Adding "Erming" to the name describes the special visible state of the gaseous substance in the acupoint. Since the substance here is vaporized from the Yin-water of the interior meridian of the Large Intestine and sprayed out, becoming visible, it is clearly seen, hence named Erming.
4) Jing-Well point of the Large Intestine Meridian. "Jing" means a hole in the Earth. Because the vaporized Qi of this acupoint emerges from the pores of the Di-Part, it is a Jing-Well point.
5) This acupoint belongs to Metal. "Belonging to Metal" refers to the Five Elements attribute. The substance here is high-temperature, high-pressure gaseous matter moving from inside to outside, with high water-dampness concentration. After exiting the exterior meridian, it changes by cooling and condensing, exhibiting the autumn-cool characteristic of Western Qi, thus belonging to Metal.
Qi-Blood Characteristics: The Qi-Blood substance is pure Yang Qi, cool in nature.
Circulation Rule: Yang Qi exits the interior meridian of the Large Intestine to the exterior meridian and transmits along the meridian to Jianyu (LI2).
Functional Role: Vaporizes the interior water-fluids of the Large Intestine Meridian, transporting high-temperature water-damp gas to the exterior meridian.
Treatment Method: For Cold patterns, prick to bleed (blood must be pale and dark); for Heat patterns, shake the hole to release Qi, ensuring no blood is seen.
Zang-Fiang Theory: The microscopic shape of this acupoint is like the steam release valve of a high-temperature boiler. The Qi-Blood substance is like the high-temperature water vapor spraying out of the valve. The Jing-Shui in the interior meridian is like the high-temperature liquid in the boiler pipes.
2. Jianyu (LI2), an Ying-Spring point of the Large Intestine Meridian, belongs to Water.
Aliases: Jiangu, Wengu, Zhougu.
Acupoint Meaning: Qi and Blood of the Large Intestine Meridian condense into water at a not-too-high level in the Tian-Part.
Name Explanation: 1) Jianyu. "Jian" is an approximate number, indicating smallness here; "Jian" means interval or gap, indicating the substance of this acupoint is located in a gap. "Jianyu" implies that the Qi-Blood substance of this acupoint is located at a not-too-high level in the Tian-Part. The substance here is warm water-vapor transmitted from Shangyang (LI1). Located at a not-too-high Tian-Part level, the name "Jianyu" explains the spatial level range of the Qi-Blood substance, hence named Jianyu.
2) Jiangu, Wengu, Zhougu. "Jian" means interval/gap; "Wen" means hear, indicating short distance; "Zhou" means scope; "Gu" means the gap between two mountains. The names imply that the Qi-Blood substance of this acupoint is located in a small gap. The substance here is high-temperature water-vapor transmitted from Shangyang. This high-temperature Qi, sprayed from the nozzle of Shangyang, does not spread widely after reaching Jianyu, like being in a narrow area, hence named Jiangu, Wengu, Zhougu.
3) Ying-Spring point of the Large Intestine Meridian. "Ying" refers to very small water flow. The substance here is warm water-damp vapor transmitted from Shangyang. Upon reaching this acupoint, due to heat dissipation, some water-vapor condenses and descends, forming minute Jing-Shui in the Di-Part, thus designated as an Ying-Spring point.
4) This acupoint belongs to Water. "Belonging to Water" refers to the Five Elements attribute. The substance here is warm water-damp vapor transmitted from Shangyang. The main change in this acupoint is heat dissipation and cold descent, exhibiting the moistening and downward characteristic of Water, thus belonging to Water.
Qi-Blood Characteristics: Most of the Qi-Blood substance is Qi in the Tian-Part, with a very small amount of Jing-Shui in the Di-Part. Both Tian-Part Qi and Di-Part Jing-Shui are warm in nature.
Circulation Rule: Tian-Part Qi ascends to Sanjian (LI3); Di-Part Jing-Shui descends to Shangyang (LI1).
Functional Role: Separates the clear from the turbid for the Jing-Qi of the Large Intestine Meridian here.
Treatment Method: For Cold patterns, tonify, apply moxibustion, or prick to bleed; for Heat patterns, sedate the needle to release Qi.
3. Sanjian (LI3), a Shu-Stream point of the Large Intestine Meridian, belongs to Wood.
Aliases: Shaogu, Xiaogu.
Acupoint Meaning: Qi and Blood of the Large Intestine Meridian form wind Qi at a slightly higher level in the Tian-Part.
Name Explanation: 1) Sanjian. "San" is an approximate number, slightly larger than two; "Jian" means interval or gap. "Sanjian" implies that the Qi-Blood substance of this acupoint is located at a spatial level slightly higher than that of Jianyu (LI2). The substance here is clear Qi from the Tian-Part transmitted from Jianyu, warm in nature. After ascending to Sanjian, its Tian-Part position is higher than that of Jianyu, hence named Sanjian.
2) Shaogu, Xiaogu. "Shao" contrasts with old, "Xiao" contrasts with large, both implying smallness; "Gu" means the gap between two mountains. The names imply that the spatial range of the substance in this acupoint is small.
3) Shu-Stream point of the Large Intestine Meridian. "Shu" means transport. Due to heat dissipation and cold descent at Jianyu (LI2), there is basically no vertical movement of Qi-Blood substances at this acupoint. This acupoint only serves the function of transmitting Qi-Blood substances of the Large Intestine Meridian, thus designated as a Shu-Stream point.
4) This acupoint belongs to Wood. "Belonging to Wood" refers to the Five Elements attribute. Since there is basically no vertical movement of Qi-Blood substances in this acupoint, and under the continuous provision of Qi-Blood substances from Jianyu, the Qi-Blood substances in the acupoint only move horizontally along the Large Intestine Meridian toward Hegu (LI4) in the upper part. This exhibits the horizontal movement characteristic of Wind-Wood, thus belonging to Wood.