六十二难曰∶脏井荥有五，腑独有六者，何谓也？
然∶腑者阳也。三焦行于诸阳，故置一输，
名曰原。腑有六者，亦与三焦共一气也。
脏有五者，谓井、荥、输、经、合也。腑有六者，谓井、荥、输、原、经、合也。夫五脏之
脉，皆以所出为井，所流为荥，所注为输，所行为经，所入为合，是谓五俞，以应五行木、火、
土、金、水也。六腑亦有俞，以应五行金、水、木、火、土也，惟过之穴为原，故有六也。原
者，元也。元气者，三焦之气也。盖三焦包络主相火，故列五行之外，而三焦所行者远，其气
所流聚之处，五穴不足以尽之，故别置一穴，名曰原也。三焦为阳气之根，六腑属阳，其气皆
三焦所出，故曰共一气也。
六十三难曰∶十变言五脏六腑荥合，皆以井为始者，何也？
然∶井者，东方春也，万物之始
生，诸 行喘息， 飞蠕动，当生之物，莫不以春而生，故岁数始
于春，日数始于甲，故以井为始也。
人身脏腑经穴起止，其次第∶先井、次荥、次输、次经、次合，故云以井为始也。井，谷井，
非掘成之井也。山谷之中，泉水初出之处，名曰井。井者，主出之义也。溪谷出水，从上注下，
水常射焉。井之为道，以下给上者也。是则井者，经脉之所出也。其既出HT HT ，流利未畅，故
谓之荥。《说文》曰∶荥，绝小水也。水虽绝小，停留则深，便有挹注之处， 则外泻，故谓之
输。俞，与输通。《说文》曰∶输，委输也，即输泻之谓。其既输泻，则纡徐逐流，历成渠径，
径与经通，径者，经也。经行既达，而会合于海，故谓之合。合者，会也。此是水之流行也。
人之经脉，亦取法于此，故取以名穴也。以井为始。春者，以其发源所生之义也，岁数始于春
者，正月为岁首故也。日数始于甲者，谓东方属甲乙，为干之首也。 虫行喘息， 虫飞蠕动，
皆春气发生之义耳。
六十二难问道：五脏的井、荥穴各有五个，而六腑独有六个，这是什么意思呢？
回答说：六腑属阳。三焦之气运行于各阳经之中，因此在五输穴之外增设一个穴位，名为原穴。六腑之所以有六个输穴，是因为它们与三焦同属一气。
五脏有五个输穴，指的是井、荥、输、经、合这五种。六腑有六个输穴，指的是井、荥、输、原、经、合这六种。大凡五脏的经脉气血，从所出之处为井穴，流动之处为荥穴，灌注之处为输穴，通行之处为经穴，深入汇聚之处为合穴，这称为五输穴，分别对应五行中的木、火、土、金、水。六腑也有相应的输穴，以对应五行中的金、水、木、火、土（注：此处原文顺序依脏腑阴阳属性排列），唯独原穴是特殊的，所以六腑有六个输穴。原，就是元的意思。元气，就是三焦之气。大概因为三焦和心包络主持相火，所以列在五行之外，而三焦运行的范围广阔，其气流行汇聚的地方，仅用五个穴位不足以完全概括，所以另外设置一个穴位，名叫原穴。三焦是阳气的根本，六腑属于阳，其气都由三焦发出，所以说它们共有一气。
六十三难问道：《十变》中说五脏六腑的荥穴和合穴，都以井穴作为起始，为什么呢？
回答说：井穴对应东方春季，是万物开始生长的季节，各种动物呼吸吐纳、飞翔蠕动，凡是应当生长的生物，没有不随着春天而生的，所以一年的岁数始于春季，一日的干支纪日始于甲日，因此以井穴作为起始。
人身脏腑经络穴位的起止次序，依次是：先井穴，次荥穴，次输穴，次经穴，次合穴，所以说以井穴为始。这里的“井”，是指山谷中的泉眼，不是人工挖掘的井。在山谷之中，泉水刚刚涌出的地方，叫做井。井，主要具有“出”的含义。溪流从山谷中流出，从上往下注入，水流常常喷射而出。井的道理，是以下方的水源来供给上方（或指源头流出滋养万物）。这就是说，井穴是经脉气血发出的地方。气血刚发出时，流利但尚未通畅，所以称之为荥穴。《说文解字》说：荥，是指极小的水流。水虽然极小，但如果停留下来就会变深，便有汲取和倾注的地方，向外泻出，所以称之为输穴。俞，与输相通。《说文解字》说：输，意为输送，即输泻的意思。气血经过输泻之后，便舒缓地顺着水流，历经形成渠道，径与经相通，径就是经。经气运行既已到达，并汇聚于大海，所以称之为合穴。合，就是会合的意思。这是描述水的流行过程。人体的经脉，也是效法这一道理，所以取此意来命名穴位。以井穴为始，是因为春季代表发源和生长之义；岁数始于春，是因为正月是一年的开始；日数始于甲，是因为东方属甲乙，是天干之首。无论是爬行的、呼吸的，还是飞翔的、蠕动的生物，都体现了春气发生生养的意义。
Difficulty 62 states: The five Shu-Points (Jing-River, Ying-Spring, Shu-Stream, Jing-River, He-Sea) of the Zang organs are five in number, but why do the Fu organs have six?
The response is: The Fu organs belong to Yang. The Sanjiao (Triple Burner) circulates Qi among all the Yang meridians; therefore, an additional point is established, named Yuan-Source Point. The reason the Fu organs have six points is that they share one Qi with the Sanjiao.
The five Zang organs have five points, namely Jing-River, Ying-Spring, Shu-Stream, Jing-River, and He-Sea. The six Fu organs have six points, namely Jing-River, Ying-Spring, Shu-Stream, Yuan-Source, Jing-River, and He-Sea. For the meridians of the five Zang organs, the place where Qi emerges is the Jing-River point (Well Point), where it flows is the Ying-Spring point (Spring Point), where it pours is the Shu-Stream point (Stream Point), where it travels is the Jing-River point (River Point), and where it enters and gathers is the He-Sea point (Sea Point). These are called the Five Shu-Points, corresponding to the Five Elements: Wood, Fire, Earth, Metal, and Water. The six Fu organs also have Shu-Points corresponding to the Five Elements: Metal, Water, Wood, Fire, and Earth. However, the Yuan-Source point is distinct, hence there are six. "Yuan" means "Yuan" (Primordial). Primordial Qi is the Qi of the Sanjiao. Since the Sanjiao and Pericardium govern Ministerial Fire, they are listed outside the Five Elements. Because the Sanjiao travels extensively, the places where its Qi flows and gathers cannot be fully accounted for by the five points alone; thus, a separate point is established, named Yuan-Source. The Sanjiao is the root of Yang Qi. The Fu organs belong to Yang, and their Qi all emanates from the Sanjiao; hence, it is said that they share one Qi.
Difficulty 63 states: The *Shi Bian* (Ten Transformations) mentions that the Ying-Spring and He-Sea points of the five Zang and six Fu organs all begin with the Jing-River (Well) point. Why is this so?
The response is: The Jing-River (Well) point corresponds to the East and Spring. It is the beginning of the generation of all things. All creatures that breathe, fly, or crawl, and all living beings that come into existence, are born through the influence of Spring. Therefore, the count of years begins in Spring, and the cycle of days begins with Jia (the first Heavenly Stem). Thus, the Jing-River (Well) point is taken as the beginning.
The sequence of the starting and ending points of the meridians of the human body's Zang and Fu organs is: first Jing-River (Well), then Ying-Spring, then Shu-Stream, then Jing-River (River), then He-Sea. Hence, it is said to begin with the Jing-River (Well) point. Here, "Jing" refers to a valley spring, not a well dug by humans. In a valley, the place where spring water first emerges is called a Jing. "Jing" primarily signifies the meaning of "emerging." Stream water flows out of the valleys, pouring from above downwards, often spraying forth. The principle of the Jing is that the source below supplies the upper parts. This indicates that the Jing-River (Well) point is where the meridian Qi emerges. When the Qi has just emerged, its flow is smooth but not yet unimpeded, so it is called Ying-Spring. The *Shuo Wen Jie Zi* states: "Ying refers to very small streams." Although the water is very small, if it stays stagnant, it becomes deep, providing a place for drawing and pouring, and thus flowing outward; hence, it is called Shu-Stream. "Yu" is interchangeable with "Shu." The *Shuo Wen Jie Zi* states: "Shu means transport," referring to the act of draining or conveying. After the Qi has been transported and drained, it moves slowly along the current, eventually forming channels. "Jing" (path) is interchangeable with "Jing" (meridian); a path is a meridian. Once the Qi of the meridian reaches its destination and converges with the sea, it is called He-Sea. "He" means convergence. This describes the flow of water. The meridians of the human body also model themselves after this principle, hence the points are named accordingly. Beginning with the Jing-River (Well) point reflects the meaning of origin and generation associated with Spring. The year begins in Spring because the first month is the start of the year. The day cycle begins with Jia because the East belongs to Jia and Yi, which are the heads of the Heavenly Stems. Whether crawling, breathing, flying, or wriggling, all creatures embody the generative meaning of Spring Qi.