水热穴者，水俞五十七穴，热俞五十九穴也。少阴属肾主水，阳气内虚，则水聚为肿，而有水俞之五十
七穴，人伤于寒，寒盛则热，热气内逆，而有热俞之五十九穴。水为阴，寒亦为阴，寒盛则
热，是水俞、热俞皆主于少阴，各有当刺之穴也。
黄帝问曰∶少阴何以主肾？肾何以主水？
帝欲详明水病之原，故为此问。
岐伯对曰∶肾者，至阴也。至阴者，盛水也。肺者，太阴也。
少阴者，冬脉也。故其本在肾，其末在肺，皆积水也。
盛，音成。少阴所以主肾者，以肾者，至阴也。肾所以主水者，以至阴者盛水也。至阴之水，上通
于肺，肺者太阴也，水王于冬，少阴者冬脉也。肾位居下，肺位居上，故其本在肾，其末在肺、肾脏之水合
膀胱水府，外出于皮毛。皮毛者，肺之合，循行失职，肺肾不交，皆积水也。
帝曰∶肾何以能聚水而生病？
聚，犹积也。肾本肺末，上下相通，水何以能聚，故为此问。
岐伯曰∶肾者，胃之关也，关门不利，故聚水而从其类也，上
下溢于皮肤，故为 肿， 肿者，聚水而生病也。
肾所以聚水生病者，肾络膀胱，主于下焦，为胃腑水注之关也。关门不利，水道不行，则胃腑所
化之水，不能下出，故聚水而从其类也。水道不行，则泛溢于外，故上下溢于皮肤，故为 肿。
肿者，皮肌胀满，水气不行，故聚水而生病也。
帝曰∶诸水皆生于肾乎？
水，水病也。水病不一，水之输布又各不同，故问诸水病皆生于肾乎？
岐伯曰∶肾者，牝脏也，地气上者，属于肾，而生水液也，故曰至阴。
少阴主肾，牝为阴畜，故肾者牝脏也。脾为阴中之至阴，今肾亦为至阴，则地气之上升者属于肾，
而生地中之水液也，液主于肾，故曰至阴，盖藏于骨者为精，而濡于肉者则为液也。此言水附
于地，液为水源，肾为水液之主，故曰至阴，诸水之所以皆生于肾也。
勇而劳甚则肾汗出，肾汗出，逢于风，内不得入于脏腑，外不得越于皮肤，客于玄府，行于皮里，
传为 肿，本之于肾，名曰风水。所谓玄府者，汗空也。
空，孔同。经脉别论云∶持重远行，汗出于肾。故勇而劳甚则肾汗出，肾汗既出，复逢于风，逢风
之汗，内不得入于脏腑，外不得越于皮肤，致风水客于玄府，行于皮里，传为皮里肉外之 肿，
劳甚汗出，是病之本于肾，汗出逢风，故名曰风水。不但水液之生
本肾，而 肿之水亦本于肾，诸水皆生于肾，又何疑焉。复申明所谓玄府者，乃皮毛之汗孔也。
帝曰∶水俞五十七处者，是何主也？
处，去声，下同。诸水皆生于肾，则水俞亦主于肾，故问水俞五十七处，是何主也？
岐伯曰∶肾俞五十七穴，积阴之所聚也，水所从出入也。
《阴阳应象大论》云∶积阳为天，积阴为地。水俞五十七处，乃肾俞五十七穴，其穴从尻至足，在身
半以下，地气所主，故曰积阴之所聚也。积阴所聚，水气从之，故水之所从以出入也。水从出
入，乃水在地中之义，是知水俞五十七穴，而主于肾也。
尻上五行行五者，此肾俞，故水病下为 肿，大腹，上为喘呼，不得卧者，标本俱病，
故肺为喘呼，肾为水肿，肺为逆，不得卧，分为相输，俱受者，水气之所留也。
行，音杭，下仿此。尻上，尻尾上也。五行行五，中行有悬枢、命门、阳关、腰俞、长强五穴；次
两行有大肠俞、小肠俞、膀胱俞、中膂内俞、白环俞，左右十穴∶外两行有胃仓、肓门、志
室、胞肓、秩边，左右十穴。凡二十五穴，在肾俞之左右上下，故曰此肾俞也。肾俞即水俞，故水病于下，
则为 肿大腹，水病于上，则为喘呼不得卧。所以然者，肾为本，肺为标，标本俱病，病标故肺为喘呼、病
本故肾为水肿，肺喘呼为逆，故不得卧也。分为相输，谓肾气上升，肺气下降，上下分行，相为输布，今俱受
病者，乃水气之所留聚也。水气留聚，则不输布，致有水肿喘逆之病矣。
伏兔上各二行行五者，此肾之街也，三阴交之所结于脚也。
三阴交，旧本讹三阴之所交，今改正。伏兔上，两腿伏兔穴也。各二行行五，并伏兔之穴，在内旁两
行，其一有血海，阴陵泉、地机、筑宾、交信五穴；其一有阴包、曲泉、膝关、中都、蠡
沟五穴。左右凡四行，计二十穴。其穴在胫之气街，肾脉从胫而
上，故曰此肾之街也。两行并行，三阴交总结于下，上连于胫，下贯于脚，故曰三阴交之所结于脚也。
踝上各一行行六者，此肾脉之下行也，名曰太冲。
下行之行如字。踝上，足踝处也。足踝上各一行行六，谓三阴交、漏谷、商丘、公孙、太白、大都
六穴，左右十二穴、肾脉从足而上，亦可从胫而下，故曰此肾脉之下行也。肾脉下行，则名曰太
冲，阴阳离合论曰∶太冲之地，名曰少阴者此也。
凡五十七穴者，皆脏之阴络，水之所客也。
承上文而言凡此五十七穴者，尻上之穴为肾俞，伏兔之穴为肾
街，踝上之穴为肾脉，是皆肾脏之阴络，而为水之所客也。所以水俞五十七穴，皆主于肾也。
帝曰∶春取络脉分肉何也？
承上文而言水俞五十七穴，皆主于肾，何以春夏秋冬，各有取
刺之法，本俞论云；春取络脉诸荥，大筋分肉之间。故问春取络脉之分肉，刺极浅者，何也？
岐伯曰∶春者木始治，肝气始生，肝气急其风疾，经脉常深，
其气少，不能深入，故取络脉分肉间。
天之四时，地之五行，人之五脏，气相输应，故时之春者，五行之木气始治，五脏之肝气始生，肝
始生，则肝气急，肝气急，一如其风之疾，人之经脉常深，其急疾之肝气始生，故其气少，不能
深入于经脉，故春时取络脉间之分肉而浅刺也。
帝曰∶夏取盛径分腠何也？
《灵枢·四时气》论云∶夏取盛径孙络，取分间绝皮肤，故问夏取盛经分腠，刺稍深者，何也。
岐伯曰∶夏者火始治，心气始长，脉瘦气弱，阳气图溢，热熏
分腠，内至于经，故取盛经分腠，绝肤而病去者，邪居浅也，所谓盛经者，阳脉也。
长，上声。时之夏者，五行之火气始治，五脏之心气始长。心主脉，心气始长，故脉瘦气弱。火为
阳，火始治，故阳气留溢。留
溢，留满于中也。热熏分腠，充达于外也。分腠，乃盛经之分腠，故热熏分腠，则内至于经。热熏分腠，
内至于经，故取盛经分腠，刺之稍深，所以答帝夏取盛经分腠之间，然夏时亦有绝皮肤，取孙
络之病，故又言绝肤而病去者，邪居浅也，今所谓取盛经者，乃盛阳之经脉，不在皮肤也。
帝曰∶秋取经俞何也？
《四时气》论云∶秋取经俞，邪在府取之合，故问秋取经俞，刺之深者何也？
岐伯曰∶秋者金始治，肺将收杀，金将胜火，阳气在合，阴气
初胜，湿气及体，阴气未盛，未能深入，故取俞以泻阴邪，取合以虚阳邪，阳气始衰，故取于合。
时之秋者，五行之金气始治，五脏之肺气将收杀。收、收敛。杀，肃杀也。夏火气消，故金将胜火。
阳气内收，故阳气在合。时方清肃，故阴气初胜。白露乃下，故湿气及体。阴气初胜，则阴气
未盛，湿气及体，则未能深入，故取俞以泻阴湿之邪。俞，经俞也。所以答帝秋取经俞之问。然秋时亦有阳
邪内入之病。若果阳气在合，则取合以虚阳邪，所以然者，秋时阳气始衰，故当更取于合，不但取于经俞也。
帝曰∶冬取井荥何也？
《四时气》论云∶冬取井荥，必深以留之。故问冬取井荥，刺亦深者何也？
岐伯曰∶冬者水始治，肾方闭，阳气衰少，阴气坚盛，巨阳伏
沉，阳脉乃去，故取井以下阴逆，取荥以实阳气，故曰∶冬取井荥，春不鼽衄，此之谓也。
时之冬者，五行之水气始治，五脏之肾气方闭，斯时阳气衰少，而阴气坚盛，巨阳寒水之气，伏沉
于内。巨阳伏沉，则阳脉乃去阳而入阴，阳气衰少，阴气坚盛，故当取井以下阴逆。巨阳伏沉，阳脉乃去，
故当取荥以实阳气。冬取井荥，使其藏也，故尝言曰∶冬取井荥，春不鼽衄。即此取井以下阴逆，取荥
以实阳气之谓
也。《金匮真言论》云∶冬不按跷，春不鼽衄。不按跷者，使之藏。取井荥者，亦使之藏。故不曰冬不按跷，
而曰冬取井荥，其义一也。
帝曰∶夫子言治热病五十九俞，余论其意，未能领别其处，愿闻其处，因闻其意。
别，音逼。春夏秋冬，各有取刺之法，则阳中有阴，阴中有阳，水病皆主于肾，而肾不止于寒，故复举
热病以为问。本经刺热篇言少阳热病，少阴热病，病甚者，皆为五十九刺。故问夫子言治热病
五十九俞，与余曾论其意，余未能领别其处，今愿闻其处，使之得闻其意。
岐伯曰∶头上五行，行五者，以越诸阳之热逆也。
头者，诸阳之会。头上五行，行五者，中行有上星、囟会、前顶、百会、后顶五穴；次两行有五处，
承光、通天、络却、玉枕，左右十穴，外两行有临泣、目窗、正营、承灵、脑空，左右十穴；
此二十五穴者，刺之，以越诸阳之热逆也。
大杼、膺俞、缺盆、背俞，此八者以泻胸中之热也。
大杼，项后第一椎两旁，大杼穴也。膺俞，膺中第一俞两旁，俞府穴也。缺盆，颔下两旁横骨陷中，缺
盆穴也。背俞，背中第一的两旁，肺俞穴也。此八俞者，在膺背之上，刺之所以泻胸中之热也。
气街、三里、巨虚上下廉，此八者以泻胃中之热也。
气街，一名气冲，少腹两旁横骨外，气冲二穴也。三里，膝下三寸，两三里穴也。三里下三寸，两巨
虚上廉穴也。上廉下三寸，两巨虚下廉穴也。此八俞者，足阳明经脉之循行，刺之所以泻胃中之热也。
云门、 骨、委中、髓空，此八者以泻四肢之热也。
云门，在缺盆下，左右二穴。 骨，肩外两旁，肩 二穴。委中，膝后屈中二穴。《骨空论》云∶髓空
在脑后三分锐骨之下，悬颅二穴。此八俞者，从肩至背，行于上下，所以泻四肢之热也。
五脏俞旁五，此十者以泻五脏之热也。
肺俞旁魄户，心俞旁神堂，肝俞旁魂门，脾俞旁意舍，肾俞旁
志室，此左右十俞者，居五脏之旁，刺之所以泻五脏之热也。
凡此五十九穴者，皆热之左右也。
自头上至俞旁，凡此五十九穴者，病热则左右皆刺，故皆热之左右，而为热俞也。
帝曰∶人伤于寒而传为热何也？
热者，病之标；寒者，病之本。故问人伤于寒，而传变为热何也？
岐伯曰∶夫寒盛则生热也。
寒盛生热，自然之理，非关传变也。夫在地为水，在天为寒，
寒盛则热，是水俞、热俞皆本少阴之气化，而为少阴之所主也。
水热穴篇，讲的是主水病的五十七个穴位和主热病的五十九个穴位。少阴经归属于肾，主管水液代谢；如果阳气在内虚弱，水液就会聚集形成水肿，因此有主治水病的水俞五十七穴。人若受寒邪侵袭，寒邪极盛则化热，热气在体内逆乱，因此有主治热病的热俞五十九穴。水属阴，寒也属阴，寒邪极盛则化热，所以水俞和热俞都主要与少阴经有关，各自有应当针刺的穴位。
岐伯回答说：肾属于至阴（阴气最盛的脏腑）。所谓至阴，是因为它汇聚了大量的水液。肺属于太阴。
少阴经对应冬季的脉象。所以水病的根本在肾，标末在肺，都是由于水液积聚所致。
“盛”读作“成”。少阴经之所以主管肾脏，是因为肾属于至阴。肾之所以主管水液，是因为至阴之脏能够汇聚水液。至阴之水，向上通达于肺，肺属于太阴。水气旺盛于冬季，少阴经正是冬季的脉象。肾的位置在下，肺的位置在上，所以水病的根本在肾，标末在肺。肾脏中的水液与膀胱的水腑相合，向外出于皮毛。皮毛是肺所合之处，如果循行功能失职，导致肺肾之气不交，都会造成水液积聚。
“聚”，就是积聚的意思。肾为本，肺为标，上下相通，水液为什么能积聚，所以提出这个问题。
岐伯说：肾是胃的关口，如果这个关口不利，水液就会积聚并同类相从，向上向下溢出于皮肤，所以形成水肿。水肿，就是水液积聚而引发的疾病。
肾之所以积聚水液引发疾病，是因为肾络通于膀胱，主管下焦，是胃腑水液注入的关口。如果关口不利，水道不通，那么胃腑所化生的水液就不能向下排出，所以水液积聚并同类相从。水道不通，就会泛溢于体表，所以上下溢出于皮肤，从而形成水肿。水肿，表现为皮肉胀满，水气运行不畅，所以是水液积聚而引发的疾病。
这里说的“水”，指的是水病。水病种类繁多，水液的输布方式也各不相同，所以询问是否所有水病都源于肾脏。
岐伯说：肾是牝脏（阴性脏器），地气上升的部分，归属于肾，并由此产生水液，所以称为至阴。
少阴经主管肾脏，牝代表阴性的畜养，所以肾被称为牝脏。脾是阴中之至阴，现在肾也称为至阴，那么地气上升的部分就归属于肾，并产生地中的水液。液由肾主管，所以称为至阴。大概藏于骨骼中的叫精，滋润肌肉的叫液。这里说水依附于地，液是水的源头，肾是水液的主宰，所以称为至阴，这也是各种水病都源于肾脏的原因。
如果人勇猛且过度劳累，就会导致肾汗外出。肾汗外出后，又遇到风邪，内不能进入脏腑，外不能透达皮肤，风邪客留于玄府（汗孔），行走在皮里肉间，传变为水肿。这种病本源于肾，名叫风水。所谓的玄府，就是汗孔。
“空”同“孔”。《经脉别论》说：负重远行，汗出于肾。所以勇猛且过度劳累会导致肾汗外出。肾汗既已外出，又遭遇风邪，被风邪所伤的汗液，内不能进入脏腑，外不能透达皮肤，致使风水邪气客留于玄府，行走在皮里肉间，传变为皮里肉外的水肿。因过度劳累出汗，这是疾病的根本源于肾；出汗后遭遇风邪，所以名叫风水。不仅水液的生成本源于肾，水肿的水液也本源于肾，既然各种水病都源于肾脏，又有什么可怀疑的呢？再次申明所谓的玄府，就是皮毛上的汗孔。
黄帝问：水俞五十七处穴位，是主治什么的？
“处”读去声，以下类推。既然诸水病都源于肾，那么水俞也主治肾，所以询问水俞五十七处穴位，是主治什么的？
岐伯说：这五十七个穴位是肾俞，是阴气积聚的地方，也是水液出入的地方。
《阴阳应象大论》说：积聚的阳气象征天，积聚的阴气象征地。水俞的五十七处穴位，也就是肾俞五十七穴，这些穴位从尾骨到足部，位于身体下半部分，由地气所主，所以说是阴气积聚的地方。阴气积聚之处，水气随之而来，所以是水液出入的地方。水液的出入，象征着水在地中，由此可知水俞五十七穴是由肾脏主宰的。
尾骨上方五行，每行五个穴位，这些是肾俞。所以水病患者，下部会出现水肿、大腹，上部会出现气喘呼叫、不能平卧的症状。这是因为标本俱病，所以肺表现为气喘呼叫，肾表现为水肿；肺气上逆导致不能平卧。分为相互输注的关系，是指肾气上升，肺气下降，上下分行，相互输布。如今两者都受病，是水气停留积聚所致。
“行”读杭音，以下仿照此例。尻上，指尾骨上方。五行每行五穴，中间一行有悬枢、命门、阳关、腰俞、长强五个穴位；次两行有大肠俞、小肠俞、膀胱俞、中膂内俞、白环俞，左右共十个穴位；外两行有胃仓、肓门、志室、胞肓、秩边，左右共十个穴位。总共二十五穴，位于肾俞的左右上下，所以称为肾俞。肾俞即水俞，所以水病在下部，就会出现水肿和大腹；水病在上部，就会出现气喘呼叫、不能平卧。之所以这样，是因为肾为本，肺为标，标本都发病，病在标则肺出现气喘呼叫，病在本则肾出现水肿，肺气上逆导致不能平卧。所谓分为相输，是指肾气上升，肺气下降，上下分行，相互输布。如今两者都受病，是水气停留积聚所致。水气停留积聚，就无法输布，从而导致水肿和气逆的疾病。
伏兔穴上方各有两行，每行五个穴位，这是肾的气街（经脉气血通行的道路），是三阴经之气交汇结聚于脚部的地方。
三阴交，旧版书本误写为“三阴之所交”，现已改正。伏兔上方，指双腿的伏兔穴处。各两行每行五穴，加上伏兔穴本身，在内侧旁开两行。其中一行有血海、阴陵泉、地机、筑宾、交信五个穴位；另一行有阴包、曲泉、膝关、中都、蠡沟五个穴位。左右共四行，计二十穴。这些穴位位于胫骨的气街部位，肾脉从胫骨上行，所以称为肾的气街。两行并行，三阴经之气在下部总结交汇，向上连接胫骨，向下贯通脚部，所以称为三阴经之气结聚于脚部。
脚踝上方各有一行，每行六个穴位，这是肾脉下行经过的地方，名叫太冲。
“下行之行”按字面意思理解。踝上，指足踝处。足踝上方各有一行每行六穴，指的是三阴交、漏谷、商丘、公孙、太白、大都六个穴位，左右共十二穴。肾脉从足部上行，也可以从胫骨下行，所以称为肾脉的下行部分。肾脉下行，就叫做太冲。《阴阳离合论》说：太冲之地，名为少阴，指的就是这个。
承接上文来说，这五十七个穴位中，尾骨上方的穴位是肾俞，伏兔处的穴位是肾街，脚踝上方的穴位是肾脉，这些都是肾脏的阴络，是水液停留的场所。所以水俞五十七穴，都由肾脏主宰。
黄帝问：春季为什么要取络脉和分肉间的穴位？
承接上文来说，水俞五十七穴都由肾脏主宰，为什么春夏秋冬四季各有不同的取刺方法？《本输》篇说：春季取络脉和各荥穴，在大筋和分肉之间。所以询问春季取络脉的分肉间，进行极浅的针刺，是什么原因？
岐伯说：春季是木气开始主令的时候，肝气开始生发。肝气急迫，其风气疾速，经脉通常较深，此时肝气尚少，不能深入，所以取络脉和分肉间（的穴位）。
天的四季，地的五行，人的五脏，气机相互感应。所以时令的春季，五行中的木气开始主令，五脏中的肝气开始生发。肝气刚开始生发，肝气就急迫，就像风气一样疾速。人的经脉通常位置较深，此时急疾的肝气刚刚生发，所以气量较少，不能深入经脉，因此春季时取络脉间和分肉间的穴位进行浅刺。
黄帝问：夏季为什么要取盛经和分腠间的穴位？
《灵枢·四时气》篇说：夏季取盛经和孙络，取分肉间，切断皮肤表层。所以询问夏季取盛经和分腠，进行稍深的针刺，是什么原因？
岐伯说：夏季是火气开始主令的时候，心气开始生长。脉道瘦弱，气力微弱，阳气充满溢出，热气熏蒸分腠，向内至于经脉，所以取盛经和分腠间的穴位。切断皮肤表层而病愈，是因为邪气居处较浅。所谓的盛经，是指阳脉。
“长”读上声。时令的夏季，五行中的火气开始主令，五脏中心气开始生长。心主脉，心气刚开始生长，所以脉道显得瘦弱，气力微弱。火属于阳，火气开始主令，所以阳气留滞充满。留溢，指留满于体内。热气熏蒸分腠，充达于体表。分腠，是盛经的分腠，所以热气熏蒸分腠，就会向内至于经脉。热气熏蒸分腠，向内至于经脉，所以取盛经和分腠间的穴位，针刺稍深。这是回答黄帝关于夏季取盛经分腠之间的问题。然而夏季也有切断皮肤、取孙络治疗的病症，所以又说切断皮肤表层而病愈，是因为邪气居处较浅。如今所说的取盛经，是指盛阳的经脉，不在皮肤表层。
黄帝问：秋季为什么要取经穴和俞穴？
《四时气》篇说：秋季取经穴和俞穴，邪气在腑则取合穴。所以询问秋季取经俞，进行较深的针刺，是什么原因？
岐伯说：秋季是金气开始主令的时候，肺气将要收敛肃杀。金气将胜过火气，阳气内收处于合穴部位，阴气初胜，湿气波及身体。阴气尚未盛大，不能深入，所以取经穴以泻阴邪，取合穴以虚阳邪。阳气开始衰退，所以取合穴。
时令的秋季，五行中的金气开始主令，五脏中的肺气将要收敛肃杀。收，指收敛。杀，指肃杀。夏日的火气消退，所以金气将胜过火气。阳气内收，所以阳气在合穴部位。时令正值清肃，所以阴气初胜。白露降下，所以湿气波及身体。阴气初胜，则阴气尚未盛大；湿气波及身体，则邪气未能深入，所以取经穴以泻阴湿之邪。俞，指经俞。这是回答黄帝关于秋季取经俞的问题。然而秋季也有阳邪内入的病症。如果阳气确实在合穴部位，则取合穴以泻阳邪。之所以这样，是因为秋季阳气开始衰退，所以应当再取合穴，不仅仅是取经俞。
黄帝问：冬季为什么要取井穴和荥穴？
《四时气》篇说：冬季取井穴和荥穴，必须深刺并留针。所以询问冬季取井穴和荥穴，针刺也较深，是什么原因？
岐伯说：冬季是水气开始主令的时候，肾气方才闭藏。此时阳气衰少，阴气坚盛，巨阳（太阳经）之气伏沉，阳脉离去（转入阴分），所以取井穴以抑制阴逆，取荥穴以充实阳气。所以说：冬季取井穴和荥穴，春季就不会发生鼻塞流涕和鼻出血，说的就是这个道理。
时令的冬季，五行中的水气开始主令，五脏中的肾气方才闭藏。此时阳气衰少，而阴气坚盛，巨阳寒水之气，伏沉于体内。巨阳之气伏沉，则阳脉离去而入于阴分。阳气衰少，阴气坚盛，所以应当取井穴以抑制阴逆。巨阳之气伏沉，阳脉离去，所以应当取荥穴以充实阳气。冬季取井穴和荥穴，是为了使其闭藏，所以常说：冬季取井穴和荥穴，春季就不会发生鼻塞流涕和鼻出血。这就是取井穴以抑制阴逆，取荥穴以充实阳气的意思。《金匮真言论》说：冬季不按跷（按摩导引），春季就不会发生鼻塞流涕和鼻出血。不按跷，是为了使其闭藏。取井穴和荥穴，也是为了使其闭藏。所以不说冬季不按跷，而说冬季取井穴和荥穴，其中的道理是一样的。
黄帝问：先生您说治疗热病有五十九个俞穴，我论述其意旨，未能领会辨别它们的具体位置，希望听闻它们的位置，并了解其意旨。
“别”读逼音。春夏秋冬四季各有取刺方法，则阳中有阴，阴中有阳。水病都主治于肾，而肾不止于寒证，所以再次举出热病来提问。《本经·刺热》篇说：少阳热病、少阴热病，病情严重的，都用五十九刺法。所以询问先生所说治疗热病的五十九个俞穴，与我曾经论述的意旨，我未能领会辨别其位置，现在希望听闻其位置，使我能了解其意旨。
岐伯说：头部五行，每行五个穴位，是用来发散诸阳经逆乱的热邪的。
头是诸阳经交会的地方。头部五行，每行五个穴位，中间一行有上星、囟会、前顶、百会、后顶五个穴位；次两行有五处、承光、通天、络却、玉枕，左右共十个穴位；外两行有临泣、目窗、正营、承灵、脑空，左右共十个穴位。这二十五个穴位，针刺它们，用来发散诸阳经逆乱的热邪。
大杼、膺俞（俞府）、缺盆、背俞（肺俞），这八个穴位是用来泻胸中热邪的。
大杼，在项后第一椎骨两旁的大杼穴。膺俞，在胸部第一俞穴两旁，即俞府穴。缺盆，在颌下两旁横骨凹陷中，即缺盆穴。背俞，在背部第一椎骨两旁，即肺俞穴。这八个俞穴，位于胸膺背部之上，针刺它们用来泻除胸中的热邪。
气街（气冲）、三里（足三里）、巨虚上下廉（上巨虚、下巨虚），这八个穴位是用来泻胃中热邪的。
气街，又名气冲，在少腹两旁横骨外侧，即气冲二穴。三里，在膝下三寸，即足三里二穴。三里下三寸，即两上巨虚穴。上巨虚下三寸，即两下巨虚穴。这八个俞穴，是足阳明经脉的循行部位，针刺它们用来泻除胃中的热邪。
云门、髃骨（肩髃）、委中、髓空（悬颅），这八个穴位是用来泻四肢热邪的。
云门，在缺盆下方，左右二穴。髃骨，在肩外两旁，即肩髃二穴。委中，在膝后屈曲处，二穴。《骨空论》说：髓空在脑后三分锐骨之下，即悬颅二穴。这八个俞穴，从肩至背，行于上下，用来泻除四肢的热邪。
五脏俞旁五（魄户、神堂、魂门、意舍、志室），这十个穴位是用来泻五脏热邪的。
肺俞旁是魄户，心俞旁是神堂，肝俞旁是魂门，脾俞旁是意舍，肾俞旁是志室，这左右共十个俞穴，位于五脏俞穴的旁边，针刺它们用来泻除五脏的热邪。
总共这五十九个穴位，都是热邪所在的左右两侧。
从头部的穴位到五脏俞旁的穴位，总共这五十九个穴位，患热病时左右都要针刺，所以都是热邪所在的左右两侧，称为热俞。
热是病的表象，寒是病的根本。所以询问人受寒邪侵袭，而传变为热病是什么原因？
岐伯说：寒邪极盛就会产生热邪。
寒盛生热，是自然的道理，并非关乎传变。在地上为水，在天为寒，寒邪极盛则化热，所以水俞和热俞都基于少阴经的气化，而为少阴经所主宰。
The chapter on Water and Heat Acupoints discusses the fifty-seven acupoints for treating water diseases and the fifty-nine acupoints for treating heat diseases. Shaoyin (Lesser Yin) is affiliated with the Kidney, which governs water metabolism; when Yang Qi is deficient internally, water accumulates to form edema, hence there are the fifty-seven Shu points for water. When humans are injured by Cold pathogens, extreme Cold transforms into Heat, and Heat Qi rebels internally, hence there are the fifty-nine Shu points for heat. Water belongs to Yin, and Cold also belongs to Yin; extreme Cold transforms into Heat. Therefore, both the Water Shu points and Heat Shu points are primarily associated with Shaoyin, each having specific acupoints for needling.
Yellow Emperor asked: Why does Shaoyin govern the Kidney? Why does the Kidney govern water?
The Yellow Emperor wished to elucidate in detail the origin of water diseases, thus posing this question.
Qibo replied: The Kidney is Zhiyin (the most Yin organ). Zhiyin refers to the accumulation of abundant water. The Lung is Taiyin (Greater Yin).
Shaoyin corresponds to the pulse of Winter. Thus, the root of water disease lies in the Kidney, while its branch lies in the Lung; both involve the accumulation of water.
"Sheng" is pronounced as "cheng". Shaoyin governs the Kidney because the Kidney is Zhiyin. The Kidney governs water because Zhiyin accumulates water. Zhiyin water connects upward to the Lung, which is Taiyin. Water flourishes in Winter, and Shaoyin is the pulse of Winter. The Kidney resides inferiorly, and the Lung resides superiorly; thus, the root of water disease is in the Kidney, and the branch is in the Lung. Water from the Kidneys combines with the water reservoir of the Bladder and emerges externally through the skin and hair. Skin and hair are the exterior correspondence of the Lung. If circulation functions fail, leading to a lack of interaction between Lung and Kidney Qi, water accumulation occurs.
The Yellow Emperor asked: Why can the Kidney accumulate water and cause disease?
"Ju" means accumulation. The Kidney is the root, the Lung is the branch; they connect superiorly and inferiorly. Why can water accumulate? Hence this question.
Qibo said: The Kidney is the gate of the Stomach. If this gate is obstructed, water accumulates and follows its kind, overflowing upward and downward onto the skin, resulting in edema. Edema is disease caused by the accumulation of water.
The reason the Kidney accumulates water and causes disease is that the Kidney collaterals connect to the Bladder, governing the Lower Jiao, serving as the gate for water influx from the Stomach organs. If the gate is obstructed and the water pathways do not flow, the water transformed by the Stomach cannot drain downward, so water accumulates following its kind. If water pathways do not flow, it overflows externally, overflowing upward and downward onto the skin, thus forming edema. Edema manifests as distension and fullness of the skin and muscles, with stagnant water Qi, causing disease through water accumulation.
The Yellow Emperor asked: Do all water diseases originate from the Kidney?
Here, "water" refers to water diseases. Water diseases vary, and the distribution of water differs; thus, the question asks if all water diseases originate from the Kidney.
Qibo said: The Kidney is a Pin Zang (Yin organ). Parts of Earth Qi rising belong to the Kidney and generate fluid, hence it is called Zhiyin.
Shaoyin governs the Kidney; "Pin" denotes Yin nurturing, so the Kidney is called a Pin Zang. The Spleen is Zhiyin within Yin. Now that the Kidney is also Zhiyin, the rising part of Earth Qi belongs to the Kidney, generating water from the earth. Fluid is governed by the Kidney, hence it is called Zhiyin. Essence stored in bones is Jing, while fluid nourishing muscles is Ye. This states that water adheres to the earth, and fluid is the source of water. The Kidney is the master of water and fluid, hence called Zhiyin; this is why all water diseases originate from the Kidney.
If one is brave and exerts oneself heavily, Kidney sweat emerges. If Kidney sweat emerges and encounters Wind, it cannot enter the Zang-Fu internally nor escape through the skin externally. It lodges in the Xuanfu (sweat pores), travels within the skin, and transmits into edema. This disease originates from the Kidney and is named Fengshui (Wind Edema). The so-called Xuanfu refers to sweat pores.
"Kong" is synonymous with "hole". *Jingmai Bielun* states: Carrying heavy loads and traveling far produces sweat from the Kidney. Thus, exertion leads to Kidney sweat. Once Kidney sweat emerges and encounters Wind, the wind-struck sweat cannot enter the Zang-Fu or escape the skin. Fengshui pathogens lodge in the Xuanfu, travel within the skin, and transmit into subcutaneous edema. Since heavy exertion sweating is the root originating from the Kidney, and encountering wind after sweating gives it the name Fengshui. Not only is the generation of fluid rooted in the Kidney, but the water in edema also originates from the Kidney. Since all water diseases originate from the Kidney, what is there to doubt? It reiterates that the Xuanfu refers to the sweat pores of the skin and hair.
The Yellow Emperor asked: What is the primary indication for the fifty-seven Water Shu points?
"Chu" is pronounced with the departing tone, following below. Since all water diseases originate from the Kidney, the Water Shu points also govern the Kidney. Thus, asking what the fifty-seven Water Shu points govern.
Qibo said: These fifty-seven acupoints are the Kidney Shu points, where Yin Qi accumulates, and where water enters and exits.
*Yinyang Yingxiang Dalun* states: Accumulated Yang constitutes Heaven; accumulated Yin constitutes Earth. The fifty-seven Water Shu points, i.e., the fifty-seven Kidney Shu points, extend from the sacrum to the feet, located in the lower half of the body, governed by Earth Qi, hence called the gathering place of accumulated Yin. Where Yin accumulates, Water Qi follows, making it the pathway for water entry and exit. Water entering and exiting signifies water within the earth; thus, knowing that the fifty-seven Water Shu points are governed by the Kidney.
Above the sacrum, five rows of five acupoints each constitute the Kidney Shu. Therefore, in water disease, lower symptoms include edema and abdominal distension, while upper symptoms include panting, calling out, and inability to lie flat. This is because both root and branch are diseased: the Lung manifests as panting, the Kidney as edema; Lung Qi rebelling causes inability to lie flat. They are divided into mutual transmission, meaning Kidney Qi rises and Lung Qi descends, distributing mutually above and below. Now that both are diseased, it is due to the stagnation of Water Qi.
"Hang" is pronounced as "hang", following below. "Sacro-up" refers to above the tailbone. Five rows of five: the middle row contains Xuanshu, Mingmen, Yangguan, Yaoshu, and Changqiang; the next two rows contain Dachangshu, Xiaochangshu, Pangguangshu, Zhonglunei Shu, and Baihuan Shu (ten points bilaterally); the outer two rows contain Weicang, Huangmen, Zhishi, Baohuang, and Zhibian (ten points bilaterally). Total twenty-five points, located around and above/below the Kidney Shu, hence called Kidney Shu. Kidney Shu is Water Shu; thus, lower water disease causes edema and abdominal distension, upper water disease causes panting and inability to lie flat. This is because the Kidney is the root and the Lung is the branch. Disease at the branch causes Lung panting; disease at the root causes Kidney edema. Lung panting is rebellion, causing inability to lie flat. Mutual transmission means Kidney Qi rises and Lung Qi descends. Now both are diseased due to Water Qi stagnation. Stagnant Water Qi fails to distribute, leading to edema and rebellious Qi.
Above the Futu point, there are two rows of five points on each leg. This is the Qi Street of the Kidney, where the three Yin meridians converge at the foot.
"Sanyinjiao" was erroneously written as "San Yin Zhi Suo Jiao" in old editions; now corrected. Above Futu refers to the Futu points on both legs. Two rows of five plus Futu itself: on the inner side, two rows. One row contains Xuehai, Yinlingquan, Diji, Zubin, and Jiaoxin; the other contains Yinbao, Ququan, Xiguan, Zhongdu, and Ligou. Bilaterally four rows, totaling twenty points. Located at the Qi Street of the tibia, the Kidney meridian ascends from the tibia, hence called the Kidney's Qi Street. The two parallel rows, with Sanyinjiao summarizing below, connecting up to the tibia and penetrating down to the foot, hence called the convergence of the three Yin meridians at the foot.
Above each ankle, one row of six points represents the descending path of the Kidney meridian, named Taichong.
"Descending row" is literal. Ankle-up refers to the ankle area. One row of six points above each ankle refers to Sanyinjiao, Lougu, Shangqiu, Gongsun, Taibai, and Dadu (twelve points bilaterally). The Kidney meridian ascends from the foot but can also descend from the tibia, hence called the descending path of the Kidney meridian. When the Kidney meridian descends, it is called Taichong. *Yinyang Lihé Lun* states: The place of Taichong is named Shaoyin.
All fifty-seven points are the Yin collaterals of the Zang organs and the dwelling places of water.
Continuing from above: the points above the sacrum are Kidney Shu, those at Futu are Kidney Street, and those above the ankle are the Kidney Meridian. All are the Yin collaterals of the Kidney and dwellings of water. Thus, the fifty-seven Water Shu points are governed by the Kidney.
The Yellow Emperor asked: Why are Luomaile (collateral vessels) and Fenrou (muscle spaces) selected in Spring?
Continuing from above, since the fifty-seven Water Shu points are governed by the Kidney, why are there different needling methods for Spring, Summer, Autumn, and Winter? *Ben Shu* states: In Spring, select Luo points and Ying points, between large tendons and muscle spaces. Thus, asking why superficial needling is used in Luo and muscle spaces in Spring.
Qibo said: Spring is when Wood Qi begins to govern, and Liver Qi begins to generate. Liver Qi is urgent, its Wind Qi is swift. Meridians are usually deep; at this time, Qi is scarce and cannot penetrate deeply, so Luo vessels and muscle spaces are selected.
The four seasons of Heaven, Five Phases of Earth, and Five Zang of Man have corresponding Qi. Thus, in Spring, Wood Qi begins to govern, and Liver Qi begins to generate. As Liver Qi generates, it becomes urgent, like swift Wind. Human meridians are deep; the newly generated urgent Liver Qi is scant and cannot penetrate deeply. Hence, in Spring, shallow needling is applied to Luo vessels and muscle spaces.
The Yellow Emperor asked: Why are Shengjing (Full Meridians) and Fencou (interstices) selected in Summer?
*Lingshu · Sixi Qi* states: In Summer, select Shengjing and Sunluo, cutting the skin surface. Thus, asking why slightly deeper needling is used in Shengjing and Fencou in Summer.
Qibo said: Summer is when Fire Qi begins to govern, and Heart Qi begins to grow. Vessels are thin, Qi is weak. Yang Qi overflows, heat steams Fencou, reaching inward to the meridians. Thus, Shengjing and Fencou are selected. Cutting the skin surface cures the disease because the pathogen is superficial. So-called Shengjing refers to Yang meridians.
"Zhang" is pronounced with the rising tone. In Summer, Fire Qi begins to govern, and Heart Qi begins to grow. The Heart governs vessels; as Heart Qi grows, vessels appear thin and Qi weak. Fire is Yang; as Fire governs, Yang Qi overflows. Liuyi means filling internally. Heat steams Fencou, reaching outward. Fencou refers to the interstices of Shengjing. Heat steaming Fencou reaches inward to the meridians. Thus, Shengjing and Fencou are selected with slightly deeper needling. This answers the question about Summer needling. However, Summer also involves cutting the skin and selecting Sunluo for superficial pathogens. Thus, cutting the skin cures because the pathogen is shallow. The so-called Shengjing refers to Full Yang meridians, not the skin surface.
The Yellow Emperor asked: Why are Jing-He and Shu points selected in Autumn?
*Sixi Qi* states: In Autumn, select Jing and Shu points; if pathogen is in Fu, select He points. Thus, asking why deeper needling is used for Jing and Shu in Autumn.
Qibo said: Autumn is when Metal Qi begins to govern, and Lung Qi begins to收敛 (converge/restrain). Metal overcomes Fire. Yang Qi is gathered at He points, Yin Qi initially prevails, dampness affects the body. Yin Qi is not yet strong, cannot penetrate deeply. Thus, Shu points are selected to drain Yin pathogens, and He points to empty Yang pathogens. Yang Qi begins to decline, so He points are selected.
In Autumn, Metal Qi begins to govern, and Lung Qi begins to restrain. "Shou" means convergence; "Sha" means肃杀 (severity/cleansing). Summer Fire declines, so Metal overcomes Fire. Yang Qi gathers internally, residing at He points. The season is clear and cool, so Yin Qi initially prevails. White Dew falls, so dampness affects the body. Yin Qi initially prevails but is not strong; dampness affects the body but cannot penetrate deeply. Thus, Shu points drain Yin-damp pathogens. Shu refers to Jing-Shu points. This answers the question about Autumn Shu points. However, Autumn also has internal Yang pathogens. If Yang Qi is at He points, He points empty Yang pathogens. This is because Yang Qi begins to decline in Autumn, so He points must be selected, not just Jing-Shu points.
The Yellow Emperor asked: Why are Jing-Well and Ying-Spring points selected in Winter?
*Sixi Qi* states: In Winter, select Jing-Well and Ying-Spring points, needling deeply and retaining needle. Thus, asking why deeper needling is used for Jing-Well and Ying-Spring in Winter.
Qibo said: Winter is when Water Qi begins to govern, and Kidney Qi closes. Yang Qi is scarce, Yin Qi is firm and abundant. Juyang (Taiyang) sinks and hides, Yang meridians depart (enter Yin). Thus, Jing-Well points suppress Yin rebellion, and Ying-Spring points tonify Yang Qi. Hence it is said: Select Jing-Well and Ying-Spring in Winter, and there will be no nasal congestion or epistaxis in Spring.
In Winter, Water Qi begins to govern, and Kidney Qi closes. Yang Qi is scarce, Yin Qi is firm. Juyang Cold-Water Qi sinks internally. Juyang sinking means Yang meridals depart Yang and enter Yin. Yang is scarce, Yin is firm, so Jing-Well points suppress Yin rebellion. Juyang sinking, Yang meridals depart, so Ying-Spring points tonify Yang. Selecting Jing-Well and Ying-Spring in Winter promotes storage. Hence it is said: Select Jing-Well and Ying-Spring in Winter, avoiding nasal congestion/epistaxis in Spring. This refers to suppressing Yin rebellion with Jing-Well and tonifying Yang with Ying-Spring. *Jinkui Zhenyan Lun* states: Do not practice Anqiao (massage/exercise) in Winter, and there will be no nasal congestion/epistaxis in Spring. Avoiding Anqiao promotes storage. Selecting Jing-Well and Ying-Spring also promotes storage. Thus, saying "Select Jing-Well and Ying-Spring in Winter" carries the same meaning as "Do not practice Anqiao."
The Yellow Emperor asked: You mentioned fifty-nine Shu points for treating heat diseases. I discussed their intent but could not distinguish their locations. I wish to hear their locations and understand their intent.
"Bie" is pronounced as "bi". Spring, Summer, Autumn, and Winter have different needling methods; Yang contains Yin, Yin contains Yang. Water diseases govern the Kidney, but the Kidney is not limited to Cold. Thus, raising heat disease as a question. *Ben Jing · Ci Re Pian* states: Shaoyang heat disease, Shaoyin heat disease, severe cases use the fifty-nine needling method. Thus, asking about the fifty-nine Shu points for heat disease, which I previously discussed but could not locate. Now wishing to hear their locations to understand their intent.
Qibo said: Five rows of five points on the head are used to disperse rebellious Heat from all Yang meridians.
The head is the meeting of all Yang meridians. Five rows of five on the head: Middle row contains Shangxing, Xinhui, Qding, Baihui, Houding. Next two rows contain Wuchu, Chengguang, Tongtian, Luoque, Yuzhen (ten bilaterally). Outer two rows contain Linqi, Muchuang, Zhengying, Chengling, Naokong (ten bilaterally). Needling these twenty-five points disperses rebellious Heat from all Yang meridians.
Dazhu, Ying Shu (Yufu), Quepen, Bei Shu (Feishu): These eight points drain Heat from the Chest.
Dazhu is beside the first cervical vertebra. Ying Shu refers to Yufu beside the first chest Shu. Quepen is in the depression lateral to the clavicle. Bei Shu refers to Feishu beside the first thoracic vertebra. These eight points, located above the chest and back, drain Chest Heat.
Qijie (Qichong), Sanli (Zusanli), Juxu Shangxia Lian (Shangjixu, Xiajixu): These eight points drain Heat from the Stomach.
Qijie, also Qichong, is lateral to the lower abdomen. Sanli is three cun below the knee (Zusanli). Three cun below Sanli are the two Shangjixu points. Three cun below Shangjixu are the two Xiajixu points. These eight points follow the Foot-Yangming meridian, draining Stomach Heat.
Yunmen, Guyu (Jianyu), Weizhong, Suikong (Xuanlu): These eight points drain Heat from the four limbs.
Yunmen is below Quepen (two points). Guyu refers to Jianyu lateral to the shoulder (two points). Weizhong is in the popliteal crease (two points). *Gukong Lun* states: Suikong is below the sharp bone three fen behind the head, referring to Xuanlu (two points). These eight points, from shoulder to back, draining Limb Heat.
Wu Zang Shu Pang Wu (Pohu, Shentang, Hunmen, Yishe, Zhishi): These ten points drain Heat from the Five Zang.
Beside Feishu is Pohu; beside Xinshu is Shentang; beside Ganshu is Hunmen; beside Pishu is Yishe; beside Shenshu is Zhishi. These ten bilateral points, beside the Five Zang Shu, drain Zang Heat.
All fifty-nine points are on either side of Heat pathogens.
From the head to the sides of the Zang Shu, these fifty-nine points are needled bilaterally in heat diseases, hence called the sides of Heat, constituting the Heat Shu points.
The Yellow Emperor asked: Why does injury by Cold transmit to Heat?
Heat is the manifestation; Cold is the root. Thus, asking why Cold injury transmits to Heat.
Qibo said: Extreme Cold generates Heat.
Cold generating Heat is natural law, not necessarily transmission. On earth it is Water, in heaven it is Cold; extreme Cold transforms to Heat. Thus, Water Shu and Heat Shu points are based on the Qi transformation of Shaoyin and governed by Shaoyin.