六十八难曰∶五脏六腑，各有井荥俞经合。皆何所主？然经言所出为井，所流为荥，所
注为
俞，所行为经，所入为合，井主心下满，荥主身热，俞主体重节痛，经主喘咳寒热，合主逆
气而泄，此五脏六腑井荥俞经合所主病也。
滑氏曰∶主，主治也；井，谷井之井，水源之所出也；荥，绝小水也，井之源本微，故
所流
尚小而为荥；俞，输也，注也，自荥而注，乃为俞也。由俞而经过于此，乃谓之经，由经而
入于所合，谓之合，合者会也。《灵枢》第一篇曰∶五脏五俞，五五二十五俞，六腑六俞，
六六三十六俞。（此俞字，空穴之总名。凡诸空穴，皆可以言俞）。经脉十二，络脉十五。凡
二十七气所行，皆井荥俞经合之所系，而所主病各不同。并主心下满，肝木病也。足厥阴之
支，从肝别贯鬲，上注肺，故井主心下满。荥主身热，心火病也。俞主体重节痛，脾土病也
。经主喘咳寒热，肺金病也。合主逆气而泄，肾水病也。谢氏曰∶此举五脏之病各一端为例
，余病可以类推而互取也。不言六腑者，举脏足以该之。项氏曰∶井象水之泉，荥象水之陂
，俞象水之窬，经象水之流，合象水之归，皆取水之义也。纪氏曰∶井之所治，不以五脏六
腑，皆主心下满。荥之所治，不以五脏六腑，皆主身热。俞之所治，不以五脏六腑，皆主体
重节痛。经之所治，不以五脏六腑，
皆主喘咳寒热。合之所治，不以五脏六腑，皆主逆气而泄。俱言脏不言腑者，恐未中理。
《难经》第六十八难说：五脏六腑，各有井、荥、俞、经、合五类穴位。它们各自主治什么病症呢？回答说，经书说：气所出处的穴位叫井，气流稍大的穴位叫荥，气流灌注的穴位叫俞，气流运行的穴位叫经，气流深入汇合的穴位叫合。井穴主治心下胀满，荥穴主治身体发热，俞穴主治身体沉重和关节疼痛，经穴主治气喘咳嗽和寒热往来，合穴主治气逆和泄泻。这就是五脏六腑的井、荥、俞、经、合各自主治的病症。
滑寿（滑氏）说：“主”，即主治的意思；“井”，是山谷中水井的井，是水源发出的地方；“荥”，指极小的水流，因为井之源本微弱，所以流出的水尚小，称为荥；“俞”，通“输”，意为灌注，从荥穴灌注至此，才称为俞；由俞穴经过此处，称为经；由经穴进入所汇合之处，称为合，“合”就是会合的意思。《灵枢》第一篇说：五脏各有五个腧穴，五五共二十五个腧穴；六腑各有六个腧穴，六六共三十六个腧穴。（这里的“俞”字，是空穴的总称。凡是诸多的空穴，都可以称为俞）。经脉有十二条，络脉有十五条。凡这二十七条气机运行的路径，都系属于井、荥、俞、经、合这些穴位，而它们所主治的病症各不相同。
（原文此处似有脱漏或排版错误，结合上下文及滑氏注释逻辑，通常解释为：井主心下满，属肝木病……但原文写的是“并主心下满，肝木病也”。根据后文谢氏、项氏、纪氏的评论，这里是在讨论五行配属。让我们仔细阅读原文：“并主心下满，肝木病也。” 这句话在古籍整理中常被视为对前文“井主心下满”的进一步阐释，且对应肝木。然而，传统中医理论中，井主心下满通常关联肝（厥阴），荥主身热关联心（少阴/君火），俞主体重节痛关联脾（太阴），经主喘咳寒热关联肺（阳明），合主逆气而泄关联肾（太阳）。滑氏在此处似乎是在建立这种五行对应关系。）
修正理解滑氏段落逻辑：
滑寿说：……《灵枢》第一篇曰：五脏五俞，五五二十五俞，六腑六俞，六六三十六俞。（此俞字，空穴之总名。凡诸空穴，皆可以言俞）。经脉十二，络脉十五。凡二十七气所行，皆井荥俞经合之所系，而所主病各不同。
（接下来滑氏开始具体对应脏腑五行）：
井主心下满，这是肝木的病证。足厥阴肝经的支脉，从肝脏分出贯穿膈肌，上注于肺，所以井穴主治心下满。
荥主身热，这是心火的病证。
俞主体重节痛，这是脾土的病证。
经主喘咳寒热，这是肺金的病证。
合主逆气而泄，这是肾水的病证。
谢氏说：此举五脏之病各一端为例，其余病症可以类推而互取。不说六腑的原因，是因为列举脏就足以涵盖腑了。
项氏说：井象水之泉，荥象水之陂（池塘），俞象水之窬（沟渠/孔洞），经象水之流，合象水之归，都是取用水的意象。
纪氏说：井穴所治疗的，不论五脏六腑，都主治心下满。荥穴所治疗的，不论五脏六腑，都主治身热。俞穴所治疗的，不论五脏六腑，都主身体沉重关节痛。经穴所治疗的，不论五脏六腑，都主喘咳寒热。合穴所治疗的，不论五脏六腑，都主气逆而泄。只说脏而不说腑，恐怕不符合事理。
The Sixty-Eighth Difficulty of the *Nan Jing* (Classic of Difficult Issues) states: The Five Zang organs and Six Fu organs each have Jing-River, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points. What do they respectively govern? The answer is that the classics state: where Qi emerges is the Jing-River point; where it flows slightly is the Ying-Spring point; where it pours in is the Shu-Stream point; where it travels is the Jing-River point; and where it enters and gathers is the He-Sea point. The Jing-River points govern fullness below the heart; the Ying-Spring points govern bodily heat; the Shu-Stream points govern heaviness of the body and pain in the joints; the Jing-River points govern wheezing, coughing, aversion to cold, and fever; and the He-Sea points govern rebellious Qi and diarrhea. These are the diseases governed by the Jing-River, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points of the Five Zang and Six Fu organs.
Hua Shou (Master Hua) stated: "Governs" means to treat primarily. "Jing-River" refers to a well in a valley, the source from which water emerges. "Ying-Spring" refers to a very small stream; since the source of the well is originally slight, the flowing water remains small, thus called Ying-Spring. "Shu-Stream" is synonymous with "transport" or "pour," meaning that when flow pours from the Ying-Spring into this point, it is called Shu-Stream. Passing through from the Shu-Stream leads to what is called the Jing-River. Entering from the Jing-River into the gathering place is called the He-Sea; "He" means convergence. The first chapter of the *Ling Shu* (Spiritual Pivot) states: The Five Zang organs have five Shu points each, totaling twenty-five Shu points; the Six Fu organs have six Shu points each, totaling thirty-six Shu points. (The character "Shu" here is a general term for acupoints. All hollow acupoints can be referred to as Shu). There are twelve meridians and fifteen collaterals. The movement of these twenty-seven Qi pathways all relates to the Jing-River, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points, yet the diseases they govern differ.
[Note: The original text contains a condensed explanation linking specific symptoms to organ systems via Wu Xing (Five Elements).]
The Jing-River point governing fullness below the heart corresponds to Liver Wood pathology. The branch of the Foot Jueyin Liver meridian diverges from the liver, pierces the diaphragm, and ascends to connect with the Lung; therefore, the Jing-River point governs fullness below the heart. The Ying-Spring point governing bodily heat corresponds to Heart Fire pathology. The Shu-Stream point governing heaviness of the body and joint pain corresponds to Spleen Earth pathology. The Jing-River point governing wheezing, coughing, and alternating chills and fever corresponds to Lung Metal pathology. The He-Sea point governing rebellious Qi and diarrhea corresponds to Kidney Water pathology.
Xie Shi stated: This presents one aspect of disease for each of the Five Zang organs as an example; other diseases can be inferred analogously and cross-referenced. It does not mention the Six Fu organs because listing the Zang organs is sufficient to encompass them.
Xiang Shi stated: The Jing-River resembles a spring of water; the Ying-Spring resembles a pond; the Shu-Stream resembles a conduit or hole; the Jing-River resembles a flowing river; and the He-Sea resembles the return of water. All these take their meaning from water imagery.
Ji Shi stated: Regarding the treatment of Jing-River points, regardless of whether it is a Zang or Fu organ, they all govern fullness below the heart. Regarding Ying-Spring points, regardless of Zang or Fu, they all govern bodily heat. Regarding Shu-Stream points, regardless of Zang or Fu, they all govern heaviness of the body and joint pain. Regarding Jing-River points, regardless of Zang or Fu, they all govern wheezing, coughing, and alternating chills and fever. Regarding He-Sea points, regardless of Zang or Fu, they all govern rebellious Qi and diarrhea. To speak only of Zang organs and not Fu organs is likely incorrect.