六十四难曰。十变又言阴井木。阳井金。阴荥火。阳荥水。阴俞土。阳俞木。阴经金。阳经火。阴合水。阳合土。
阴阳皆不同。其意何也。然。是刚柔之事也。阴井乙木。阳井庚金。阳井庚。庚者乙之刚也。阴井乙。乙者、庾之柔也。
乙为木。故言阴井木也。庚为金。故言阳井金也。余皆仿此。
丁曰。经言刚柔者。谓阴井木。阳井金。庚金为刚。乙木为柔。阴荥火。阳荥水。壬水为刚。丁火为柔。阴俞土。
阳俞木。甲木为刚。己土为柔。阴经金。阳经火。丙火为刚。辛金为柔。阴合水。阳合土。戊土为刚。癸水为柔。
杨曰。五脏皆为阴。阴井为木。荥为火。俞为土。经为金。合为水。六腑为阳。阳井为金。荥为水。俞为木。经为
火。合为土。以阴井木配阳井金。是阴阳夫妇之义。故云乙为庚之柔。庚为乙之刚。余并如此也。虞曰。所克者为妻。
谓孤阳不生。孤阴不长。故井荥亦名。夫妇刚柔相因而成也。
六十五难曰。经言所出为井。所入为合。其法奈何。
杨曰。奈何犹如何也。
然。所出为井。井者东方春也。万物之始生。故言所出为井也。所入为合。合者、北方冬也。阳气入脏。故言所入
为合也。
丁曰。人之阳气。随四时而出入。故春气在井。夏在荥。秋在经。冬在合。其所取气穴。皆随四时而刺之也。
杨曰。春夏主生养。故阳气在外。秋冬主收藏。故阳气在内。人亦法之。
六十六难曰。经言肺之原。出于太渊。
丁曰。在右手掌后。鱼际下。是脉之大会。故云肺之原。出于太渊。杨曰。穴在掌后是也。虞曰。针经言。五脏有
俞无原。原与俞共一穴所出。难经又言。五脏有原所出。乃亦针经中俞穴也。两义皆通也。
心之原。出于大陵。
丁曰。在掌后两筋间陷中。此是心包络之原也。虞曰。在掌后两骨间。
肝之原。出于太冲。
虞曰。在足大指本节后二寸是。又曰。足大指本节后二寸或一寸半是也。
脾之原出于太白。
丁曰。在足内侧核骨下。
肾之原。出于太溪。
丁曰。在足内踝后跟骨间是也。
少阴之原。出于兑骨。
丁曰。神门穴是也。此是真心之脉也。杨曰。此皆五脏俞也。所以五脏皆以俞为原。少阴真心脉也。亦有原在掌后
兑骨端陷者中。一名神门。一名中都。前云心之原出于大陵者。是心胞络脉也。凡云心病者。皆在心包络脉矣。真心不
病。故无俞。今有原者。外经之病。不治五内也。
胆之原出于丘墟。
丁曰。在足外踝下微前是也。杨曰。足内踝后微前也。
胃之原。出于冲阳。
丁曰。在足跗上五寸骨间动脉是也。
三焦之原。出于阳池。
丁曰。在手小指次指本节后陷中是也。杨曰。手表腕上也。
膀胱之原。出于京骨。
丁杨曰。在足外侧大骨下赤白肉际。
大肠之原出于合谷。
丁曰。在大指次指间虎口内。杨曰。手大指岐骨间。
小肠之原出于腕骨。
丁曰。在小指腕骨内。杨曰。在手腕陷中。指腕者。误也。虞曰。以上十二经。皆配之五行。其五行行胜之年。于
王前先泻其原。不足之年。先补其原。即此原也。
十二经皆以俞为原者。何也。然。五脏俞者。三焦之所行。气之所留止也。三焦所行之俞为原者。何也。然脐下肾
间动气者。人之生命也。十二经之根本也。故名曰原。三焦者、原气之别使也。主通行三气。经历于五脏六腑。原者、
三焦之尊号也。故所止辄为原。五脏六腑之有病者。取其原也。
杨曰。齐下肾间动气者。丹田也。丹田者、人之根本也。精神之所藏。五气之根元。太子之腑也。男子以藏精女子
主月水。以生养子息。合和阴阳之门户也。在齐下三寸。方圆四寸。附着脊脉两肾之根。其中央黄。左青。右白。上赤。
下黑。三寸法三才。四寸法四时。五色法五行。两肾之间。名曰大海。一名溺水。中有神龟。呼吸元气流行。则为风雨。
通气四肢。无所不至也。肾者、分为日月之精。虚无之气。人之根本也。齐者、人之命也。分为一名太中极。一名太 。
一名昆仑。一名持枢。一名五城。五城有真人。即五帝也。五城之外有八使者。即八卦神也。八使者。并太一为九卿。
八卦之外有十二楼。楼有十二子也。并三焦神为二十七大夫。又并四肢神为八十一元士。齐中央名太一君之侯王。王天
大将军。特进侯。主人身中万二千神也。郊在头上脑户中。庙在项后顶上。社在脾左端。稷在大肠穷。风伯在八门。八
门在齐旁。雨师在小肠穷。四渎云气在昆仑。弱水在胞中。所以备言此者。欲明肾为人生之本焉。故知丹田者。性命之
本也。道士思神。比邱坐禅。皆行心气于脐下者。良为此也。故云原者。三焦之尊号也。三焦合气于肾故也。虞曰。在
天则三元五运相因而成。在人则三焦五脏相因而成也。素问曰。其气三。其生五。此之谓也。启玄子曰。人之所存。秉
五行之运用。征其本始。从三气以生成。此则天地之原气也。故五脏六腑有病皆取其原也。丁曰。三焦者、是十二经根
本。是生气之原也。为臣使之官。宣行荣卫。所以在阳经辄有其原也。
第六十四难说：《十变》篇中又提到，阴经的井穴属木，阳经的井穴属金；阴经的荥穴属火，阳经的荥穴属水；阴经的俞穴属土，阳经的俞穴属木；阴经的经穴属金，阳经的经穴属火；阴经的合穴属水，阳经的合穴属土。
阴阳（五输穴的五行属性）都不相同，这是什么意思呢？回答说：这是刚柔相配的道理。阴井穴为乙木，阳井穴为庚金。阳井穴是庚金，庚代表乙的刚强一面；阴井穴是乙木，乙代表庚的柔和一面。
乙属于木，所以说阴井穴属木。庚属于金，所以说阳井穴属金。其余各穴都依此类推。
丁氏说：经文所说的刚柔，是指阴井属木、阳井属金，其中庚金为刚，乙木为柔；阴荥属火、阳荥属水，其中壬水为刚，丁火为柔；阴俞属土、阳俞属木，其中甲木为刚，己土为柔；阴经属金、阳经属火，其中丙火为刚，辛金为柔；阴合属水、阳合属土，其中戊土为刚，癸水为柔。
杨氏说：五脏都属于阴，阴经的井穴属木，荥穴属火，俞穴属土，经穴属金，合穴属水。六腑属于阳，阳经的井穴属金，荥穴属水，俞穴属木，经穴属火，合穴属土。将阴井木与阳井金相配，体现了阴阳夫妇的关系。所以说乙是庚的柔，庚是乙的刚。其余穴位也都如此。
虞氏说：被克的一方为妻，意思是孤阳不能生长，孤阴不能发育。所以井、荥等穴也命名为夫妇，是因为刚柔相互依存而形成的。
第六十五难说：经文说“所出为井，所入为合”，其中的法度是怎样的呢？
杨氏说：“奈何”就是“如何”的意思。
回答说：所出为井，井对应东方的春季，是万物开始生长的时节，所以说所出为井。所入为合，合对应北方的冬季，阳气进入脏腑，所以说所入为合。
丁氏说：人的阳气随着四季的变化而出入。所以春气在井穴，夏气在荥穴，秋气在经穴，冬气在合穴。针刺选取的气穴，都随着四季的变化来进行。
杨氏说：春夏主生养，所以阳气在外；秋冬主收藏，所以阳气在内。人也效法这一规律。
第六十六难说：经文说肺的原穴出于太渊穴。
丁氏说：该穴位于右手掌后，鱼际穴下方，是脉气大会聚之处，所以说肺的原穴出于太渊。
杨氏说：穴位确实在手掌后方。
虞氏说：《针经》中说，五脏只有俞穴而没有原穴，原穴和俞穴共用一个位置。《难经》又说五脏有原穴发出，那也就是《针经》中的俞穴。这两种说法都是通的。
心的原穴出于大陵穴。
丁氏说：该穴位于掌后两筋之间的凹陷处，这是心包络的原穴。
虞氏说：该穴位于掌后两骨之间。
肝的原穴出于太冲穴。
虞氏说：该穴位于足大趾本节后二寸处。又说：位于足大趾本节后二寸或一寸半处。
脾的原穴出于太白穴。
丁氏说：该穴位于足内侧核骨下方。
肾的原穴出于太溪穴。
丁氏说：该穴位于足内踝后方跟骨之间。
少阴经的原穴出于兑骨穴。
丁氏说：即神门穴。这是真心的经脉。
杨氏说：这些都是五脏的俞穴。所以五脏都以俞穴作为原穴。少阴经是真心之脉，也有原穴位于掌后兑骨端的凹陷处，一名神门，一名中都。前文所说心的原穴出于大陵，指的是心包络的经脉。凡是说心病的，都是在心包络经脉上而言。真心不生病，所以没有俞穴。现在提到的原穴，是针对外经的病证，不涉及内脏病变。
胆的原穴出于丘墟穴。
丁氏说：该穴位于足外踝下稍前方。
杨氏说：位于足内踝后稍前方。（注：此处原文可能有误，通常丘墟在外踝前下，但依原文翻译）
胃的原穴出于冲阳穴。
丁氏说：该穴位于足背上方五寸处的骨间动脉搏动处。
三焦的原穴出于阳池穴。
丁氏说：该穴位于手小指与次指本节后方的凹陷处。
杨氏说：位于手腕背面。
膀胱的原穴出于京骨穴。
丁、杨氏说：该穴位于足外侧大骨下方的赤白肉际处。
大肠的原穴出于合谷穴。
丁氏说：该穴位于手大指与次指间的虎口内。
杨氏说：位于手大指歧骨之间。
小肠的原穴出于腕骨穴。
丁氏说：位于小指侧的腕骨内。
杨氏说：位于手腕凹陷处。“指腕”是错误的说法。
虞氏说：以上十二经脉，都配合五行。在五行旺盛之年，先在王位之前泻其原穴；在五行不足之年，先补其原穴。这就是所谓的原穴。
为什么十二经脉都以俞穴作为原穴呢？回答说：五脏的俞穴，是三焦之气运行的通道，也是气停留止息的地方。为什么说三焦运行的俞穴称为原穴呢？回答说：脐下肾间的动气，是人的生命根本，也是十二经脉的根本，所以名叫原。三焦是原气的别使，主要通行三气，经历于五脏六腑。原，是三焦的尊称。所以气停留的地方就称为原。五脏六腑如果有病，就取用其原穴。
杨氏说：脐下肾间的动气，就是丹田。丹田是人的根本，是精神藏聚之处，是五气的根元，是太子之腑。男子用它来藏精，女子用它来主持月经，以生育子嗣，是调和阴阳的门户。它位于脐下三寸，方圆四寸，附着于脊脉和两肾的根部。其中央色黄，左青，右白，上赤，下黑。三寸象征天、地、人三才，四寸象征春夏秋冬四时，五色象征五行。两肾之间，名叫大海，又名溺水，其中有神龟，呼吸元气流行，化为风雨，通气于四肢，无所不到。肾分为日月的精华，虚无之气，是人的根本。脐，是人的命门，分为一名太中极，一名太...（原文缺字），一名昆仑，一名持枢，一名五城。五城中有真人，即五帝。五城之外有八使者，即八卦神。八使者加上太一共为九卿。八卦之外有十二楼，楼有十二子。加上三焦神共为二十七大夫。再加上四肢神共为八十一元士。脐中央名为太一君之侯王，王号天大将军，特进侯，主管人身中一万二千神。郊在头上的脑户中，庙在项后顶上，社在脾左端，稷在大肠尽头，风伯在八门，八门在脐旁，雨师在小肠尽头，四渎云气在昆仑，弱水在胞中。之所以详尽讲述这些，是为了说明肾是人生的根本。因此知道丹田是性命的根本。道士思神，比丘坐禅，都将心气运行于脐下，确实是因为这个原因。所以说原是三焦的尊称，因为三焦之气合于肾的缘故。
虞氏说：在天则三元五运相互依存而成，在人则三焦五脏相互依存而成。《素问》说：“其气三，其生五。”说的就是这个道理。启玄子说：人所生存，秉承五行的运用，追溯其本源，从三气生成。这就是天地的原气。所以五脏六腑有病都取其原穴。
丁氏说：三焦是十二经脉的根本，是生气的原穴。作为臣使之官，宣行营卫之气，所以在阳经中都有原穴。
Difficulty 64 states: The "Shi Bian" (Ten Transformations) chapter further mentions that the Jing-well points of Yin meridians belong to Wood, while those of Yang meridians belong to Metal; the Ying-spring points of Yin meridians belong to Fire, while those of Yang meridians belong to Water; the Shu-stream points of Yin meridians belong to Earth, while those of Yang meridians belong to Wood; the Jing-river points of Yin meridians belong to Metal, while those of Yang meridians belong to Fire; the He-sea points of Yin meridians belong to Water, while those of Yang meridians belong to Earth.
The Five Transport points (Wu Shu Xue) for Yin and Yang differ in their elemental attributes. What is the meaning behind this? The response is: This illustrates the principle of Gang-Rou (Hard-Soft or Male-Female complementarity). The Jing-well point of Yin is Yi Wood, while the Jing-well point of Yang is Geng Metal. The Yang Jing-well point is Geng Metal, where Geng represents the "Gang" (firm/hard) aspect of Yi. The Yin Jing-well point is Yi Wood, where Yi represents the "Rou" (soft/tender) aspect of Geng.
Since Yi belongs to Wood, it is stated that the Yin Jing-well point belongs to Wood. Since Geng belongs to Metal, it is stated that the Yang Jing-well point belongs to Metal. The same logic applies to the rest of the points.
Master Ding says: When the classic refers to Gang and Rou, it means that the Yin Jing-well is Wood and the Yang Jing-well is Metal, with Geng Metal being Gang and Yi Wood being Rou; the Yin Ying-spring is Fire and the Yang Ying-spring is Water, with Ren Water being Gang and Ding Fire being Rou; the Yin Shu-stream is Earth and the Yang Shu-stream is Wood, with Jia Wood being Gang and Ji Earth being Rou; the Yin Jing-river is Metal and the Yang Jing-river is Fire, with Bing Fire being Gang and Xin Metal being Rou; the Yin He-sea is Water and the Yang He-sea is Earth, with Wu Earth being Gang and Gui Water being Rou.
Master Yang says: The Zang organs all belong to Yin. For Yin meridians, the Jing-well is Wood, Ying-spring is Fire, Shu-stream is Earth, Jing-river is Metal, and He-sea is Water. The Fu organs all belong to Yang. For Yang meridians, the Jing-well is Metal, Ying-spring is Water, Shu-stream is Wood, Jing-river is Fire, and He-sea is Earth. Pairing the Yin Jing-well (Wood) with the Yang Jing-well (Metal) embodies the relationship of Yin-Yang husband and wife. Thus, it is said that Yi is the Rou of Geng, and Geng is the Gang of Yi. The same applies to the others.
Master Yu says: The element that is controlled is considered the "wife," implying that solitary Yang cannot grow and solitary Yin cannot develop. Therefore, the Jing-well and Ying-spring points are also named after couples, formed by the mutual dependence of Gang and Rou.
Difficulty 65 states: The classic says, "What emerges is the Jing-well, what enters is the He-sea." What is the methodology behind this?
Master Yang says: "Nai he" (how/why) is equivalent to "ru he" (how).
The response is: "What emerges is the Jing-well." The Jing-well corresponds to the East and Spring, the time when all things begin to grow. Hence, it is called the emergence point (Jing-well). "What enters is the He-sea." The He-sea corresponds to the North and Winter, when Yang Qi enters the Zang organs. Hence, it is called the entry point (He-sea).
Master Ding says: Human Yang Qi moves in and out following the four seasons. Thus, Spring Qi resides in the Jing-well points, Summer Qi in the Ying-spring points, Autumn Qi in the Jing-river points, and Winter Qi in the He-sea points. The acupoints selected for needling follow these seasonal variations.
Master Yang says: Spring and Summer govern growth and nourishment, so Yang Qi is on the exterior. Autumn and Winter govern storage and conservation, so Yang Qi is on the interior. Humans emulate this pattern.
Difficulty 66 states: The classic says, "The Yuan-source point of the Lung meridian emerges from Taiyuan (LU-9)."
Master Ding says: It is located posterior to the right palm, below the Thenar eminence (Yuji), where the pulse converges greatly. Hence, it is said that the Yuan-source point of the Lung emerges from Taiyuan.
Master Yang says: The acupoint is indeed at the back of the palm.
Master Yu says: The "Zhen Jing" (Needling Classic) states that the Zang organs have Shu-stream points but no Yuan-source points, as the Yuan-source and Shu-stream share the same location. The "Nan Jing" (Classic of Difficult Issues) states that the Zang organs have Yuan-source points emerging. These are essentially the Shu-stream points mentioned in the "Zhen Jing." Both interpretations are valid.
"The Yuan-source point of the Heart emerges from Daling (PC-7)."
Master Ding says: It is located in the depression between the two tendons at the posterior wrist. This is the Yuan-source point of the Pericardium Meridian.
Master Yu says: It is located between the two bones at the posterior wrist.
"The Yuan-source point of the Liver emerges from Taichong (LR-3)."
Master Yu says: It is located two cun distal to the metatarsophalangeal joint of the great toe. Alternatively, it is said to be two cun or one and a half cun distal to the joint.
"The Yuan-source point of the Spleen emerges from Taibai (SP-3)."
Master Ding says: It is located below the navicular tuberosity on the medial side of the foot.
"The Yuan-source point of the Kidney emerges from Taixi (KI-3)."
Master Ding says: It is located between the calcaneus and the medial malleolus.
"The Yuan-source point of the Shaoyin meridian emerges from Duigu (KI-1/Shenmen area)."
Master Ding says: This refers to Shenmen (HT-7). This is the true Heart meridian.
Master Yang says: These are all the Shu-stream points of the Zang organs. Therefore, the Zang organs use the Shu-stream points as Yuan-source points. The Shaoyin meridian is the true Heart meridian, which also has a Yuan-source point located in the depression at the end of the Duigu bone on the posterior wrist, known as Shenmen or Zhongdu. The previously mentioned Yuan-source point of the Heart emerging from Daling refers to the Pericardium Meridian. Whenever "Heart disease" is discussed, it pertains to the Pericardium Meridian. The True Heart does not get diseased externally, hence it has no Shu-stream points. The Yuan-source points mentioned now refer to diseases of the exterior meridians, not internal organ pathology.
"The Yuan-source point of the Gallbladder emerges from Qiuxu (GB-40)."
Master Ding says: It is located slightly anterior to the lateral malleolus.
Master Yang says: Located slightly anterior to the posterior aspect of the medial malleolus. (Note: Textual discrepancy noted).
"The Yuan-source point of the Stomach emerges from Chongyang (ST-42)."
Master Ding says: It is located in the interosseous space above the dorsum of the foot, where the artery pulses, approximately five cun away.
"The Yuan-source point of the Sanjiao (Triple Burner) emerges from Yangchi (TE-4)."
Master Ding says: It is located in the depression posterior to the metacarpophalangeal joints of the little and ring fingers.
Master Yang says: It is located on the dorsal aspect of the wrist.
"The Yuan-source point of the Bladder emerges from Jinggu (BL-64)."
Master Ding and Master Yang say: It is located at the junction of red and white skin under the large bone on the lateral side of the foot.
"The Yuan-source point of the Large Intestine emerges from Hegu (LI-4)."
Master Ding says: It is located in the webbing between the thumb and index finger (tiger's mouth).
Master Yang says: It is located between the divergent bones of the thumb.
"The Yuan-source point of the Small Intestine emerges from Wangu (SI-4)."
Master Ding says: It is located within the carpal bone on the ulnar side of the hand.
Master Yang says: It is located in the depression of the wrist. "Finger-wrist" is an error.
Master Yu says: The aforementioned twelve meridians are all paired with the Five Elements. In years when the ruling element is prosperous, one should first reduce its Yuan-source point before the peak of the season. In years when it is deficient, one should first tonify its Yuan-source point. This refers to the Yuan-source points.
Why do all twelve meridians use the Shu-stream points as Yuan-source points? The response is: The Shu-stream points of the Zang organs are pathways for Qi flow from the Sanjiao (Triple Burner) and places where Qi accumulates. Why are the Shu-stream points traversed by the Sanjiao called Yuan-source points? The response is: The moving Qi between the kidneys below the umbilicus is the root of human life and the foundation of the twelve meridians, hence it is named Yuan (Source). The Sanjiao is the special envoy of the Yuan Qi, primarily responsible for circulating the Three Qi through the five Zang and six Fu organs. "Yuan" is the honorific title for the Sanjiao. Therefore, wherever Qi stops, it is called Yuan. If the five Zang and six Fu organs are diseased, their Yuan-source points are selected.
Master Yang says: The moving Qi between the kidneys below the umbilicus is the Dantian (Elixir Field). The Dantian is the root of human life, the repository of spirit, and the root of the Five Qi. It is the Palace of the Crown Prince. Men use it to store Essence, women use it to regulate menstruation and bear children; it is the portal for harmonizing Yin and Yang. It is located three cun below the umbilicus, square and round, four cun in diameter, attached to the spine and the roots of the two kidneys. Its center is yellow, left green, right white, upper red, lower black. The three cuns correspond to Heaven, Earth, and Humanity (San Cai); the four cuns correspond to the Four Seasons; the five colors correspond to the Five Elements. Between the two kidneys lies the Great Sea, also called the Drowning Pool, containing a divine turtle whose breathing circulates Yuan Qi, transforming into wind and rain, ventilating the four limbs without exception. The Kidneys are divided into the essence of Sun and Moon, and formless Qi, serving as the root of humans. The Umbilicus is the gate of life, also known as Taizhongji, ... (text missing), Kunlun, Chishu, and Wucheng (Five Cities). Within the Five Cities reside the True Persons, i.e., the Five Emperors. Outside the Five Cities are eight messengers, i.e., the Eight Trigram Spirits. The eight messengers plus Taiyi make up the Nine Ministers. Outside the Eight Trigrams are twelve towers, each having twelve sons. Together with the Sanjiao Spirit, they make twenty-seven Grand Masters. Adding the Limb Spirits makes eighty-one First Scholars. The center of the umbilicus is named the Marquis-King of Taiyi Jun, titled General-in-Chief of Heaven, Tejin Hou, governing twelve thousand spirits in the body. The Jiao (Suburb) is in Naohu at the top of the head; the Miao (Temple) is at the crown of the neck; the She (Altar of Land) is at the left end of the spleen; the Ji (Altar of Grain) is at the end of the large intestine; Fengbo (Wind Lord) is at the Eight Gates, which are beside the umbilicus; Yushi (Rain Master) is at the end of the small intestine; the clouds and qi of the Four Rivers are at Kunlun; Ruoshui is in the bladder/pelvis. All these details are given to clarify that the Kidney is the root of human life. Thus, it is known that the Dantian is the root of nature and life. Daoists contemplating spirits and Buddhist monks meditating both direct heart-Qi below the umbilicus, precisely for this reason. Hence, it is said that Yuan is the honorific title of the Sanjiao, because the Sanjiao combines its Qi with the Kidney.
Master Yu says: In heaven, the Three Energies and Five Movements arise mutually; in humans, the Sanjiao and Five Zang organs arise mutually. The "Su Wen" states: "Its energy is three, its generation is five." This is what is meant. Qixuanzi says: Human existence relies on the operation of the Five Elements. Tracing back to the origin, formation occurs from the Three Energies. This is the Yuan Qi of Heaven and Earth. Therefore, diseases of the five Zang and six Fu organs all utilize their Yuan-source points.
Master Ding says: The Sanjiao is the root of the twelve meridians and the source of generating Qi. As the official of ministerial envoys, it disseminates Ying and Wei Qi. Therefore, the Yang meridians all possess Yuan-source points.