《宝命全角论》曰∶夫盐之味咸者，其气令器津泄；（夫咸为苦而生，咸从水而有水也。润下
而苦泄，故能令器中生津液，润渗泄焉。）弦绝者，其音嘶败；（弦绝者，其音嘶嗄，败易旧声尔。）
木敷者，其叶发；（木陈者，叶必脱。）病深者，其声哕，（哕，谓声浊恶也。）人有此三者，
是谓坏府，（三者，谓弦绝、叶发、声哕也。）毒药无治，短针无取，此皆绝皮伤肉，气血
争黑。（病遗于内，故毒药无治，短针无取。皮肉血气交争。伤绝，故当血见而色黑也。言欲知病征者，
须知其候，盐之在于器中，津液泄于外，见津而知盐之有咸，声嘶知琴瑟之弦将绝，叶落知陈木之己
尽。举此三者，衰坏之征，以比声嘶，识病深之候，故针药不能取，以其皮肉血气各不相得故也。）
《八正神明论》曰∶是故天温日明，则人血淖液，而卫气浮，故血易泻，气易行；天寒日阴，则
人血凝涩而卫气沉。（涩，谓如水中居血也。）月始生，则血气始精，卫气始行；月廓满，则血气实，
肌肉坚；月廓空，则肌
肉减，经络虚，卫气去，形独居。是以因天时而调血气也。是以天寒无刺，（血凝涩而卫气
沉也。）天温无凝，月生无泻，月满无补，月廓空无治。（言刺法必法天时也。）
八正者，所以候八风之虚邪，以时至者也。（八正，谓八节之正气也。八风者，东方婴儿风，南
方大弱风，西方刚风，北方大刚风，东北方凶风，东南方弱风，西南方谋风，西北方折风也。虚邪谓乘
人之虚，而为病者也。以时至谓天应太一移居，以八节之前后，风朝中宫，而至者也。）四时者，
所以分春秋冬夏之气所在，以时调之也；八正之虚邪，而避之勿犯也。（四时之气所在者，谓春气在经
脉，夏气在孙络，秋气在皮肤，冬气在肾髓也。触冒虚邪，动伤真气，避之而勿犯，乃不病焉。圣
人避邪如避矢石，以其能伤真气也。）以身之虚而逢天之虚，两虚相感，其气至骨，入则伤五
脏，（以虚感虚，同气而相感也。）工候救之弗能伤也。（候知而止，故弗能伤之。）故曰∶天忌不可
不知也。（人忌于天，故曰天忌，犯之则病，故不可不知也。）虚邪者，八正之虚邪气也。（八正
之虚邪，谓八节之虚邪也。以从虚之乡来，袭虚而入为病，故谓之八正虚邪。）正邪者，身形若用力，
汗出腠理开，逢虚风其中人也微，故莫知其情，莫见其形。（正邪者，不从虚之乡来也。以中人微，
故莫知其情意，莫见其形状。）上工救其萌芽，必先见三部九候之气，尽调不败而救之，故曰上工。
下工救其已成，救其已败。救其已成者，言不知三部九候之相失，因病而败之也。
故养神者。必知形之肥瘦，营卫气血之盛衰。血气者，人之神，不可不谨养。（神安则寿延，神去
则形弊，故不可不谨养也。此具解针经之意也。）
《宝命全角论》说：盐的味道咸，是因为它的性质会让容器中的液体渗出；（咸味由苦味衍生，源于水。水性润下且能泄降，所以能使容器中产生津液，滋润并渗透流出。）琴弦断绝，声音就会嘶哑破败；（琴弦断了，发出的声音嘶哑，破坏了原有的音调。）树木枯朽，叶子就会脱落；（陈旧的树木，叶子必然凋落。）病情深重的人，会出现呃逆的症状。（呃逆，指声音浑浊恶浊。）人如果出现了这三种情况，就称为脏腑败坏，（这三种情况，指的是琴弦断绝、树叶脱落、发出呃逆声。）此时用毒药无法治疗，用短针也无法取效，这都是因为表皮受损、肌肉受伤，气血相互争斗而呈现黑色。（病邪遗留于体内，所以药物无法治愈，针刺也无效。皮、肉、血、气相互交争且受损，所以血液外溢颜色发黑。这是说要了解疾病的征象，必须知道其征兆：就像盐在容器中，津液从外部渗出，看到津液就知道盐是咸的；听到声音嘶哑就知道琴瑟的弦将要断绝；看到落叶就知道陈旧的树木已经耗尽。列举这三种衰败的征兆，来比喻通过声音嘶哑识别病情深重的征兆，因此针刺和药物不能奏效，因为皮、肉、血、气各自不相协调的缘故。）
《八正神明论》说：因此天气温暖阳光明媚时，人的血液流动滑利，卫气浮越于体表，所以血液容易泻出，气容易运行；天气寒冷阴暗时，人的血液凝滞涩缓，卫气沉伏于内。（涩，形容像水中的淤泥一样阻滞。）月亮初生时，人的血气开始精纯，卫气开始运行；月亮圆满时，血气充实，肌肉坚实；月亮亏空时，肌肉消瘦，经络空虚，卫气离去，只有形体独自存在。所以要顺应天时来调节血气。因此天气寒冷时不要针刺，（因为血凝滞涩缓，卫气沉伏。）天气温暖时不要使气血凝滞，（此句意指天温时气血易行，若强行干预或不当操作可能导致异常，此处结合上下文及注疏，通常理解为顺应天温之性，避免过度耗散或凝滞，原文“无凝”可能指避免人为造成凝滞或误解为不可发汗等，但根据注疏“天温无凝”后文未详细解释，结合前文“血易泻”，此处意为顺应天时，天温时气血已行，无需刻意固守导致凝滞，或者指天温时不宜用寒凉致凝之法，依注疏逻辑，重点在于顺应。）月亮初生时不要使用泻法，月亮圆满时不要使用补法，月亮亏空时不要进行治疗。（意思是针刺的方法必须效法天时。）
八正，是用来观察八方虚邪之气随节气而至的方法。（八正，指的是八个节气的正气。八风，分别是东方的婴儿风，南方的大弱风，西方的刚风，北方的大刚风，东北方的凶风，东南方的弱风，西南方的谋风，西北方的折风。虚邪是指趁着人体虚弱而致病的邪气。以时至，是指天体运行对应太一神移居方位，在八个节气前后，风向中宫吹送而至。）四季，是用来区分春夏秋冬不同季节气机所在部位，从而按时调节人体的方法；要避开八正的虚邪，不要触犯它。（四季气机所在，是指春气在经脉，夏气在孙络，秋气在皮肤，冬气在肾髓。触犯冒犯虚邪，会动摇损伤真气，避开它而不触犯，就不会生病。圣人躲避邪气就像躲避箭石一样，因为邪气能伤害真气。）当人体正气虚弱又遇到天时虚邪，两虚相感，邪气深入至骨，进入体内就会伤害五脏，（因为虚与虚相互感应，同气相求。）医生如果能及时察觉并救治，就不会造成伤害。（察觉到病机并停止误治或及时正确救治，所以不会造成伤害。）所以说：天的禁忌不可以不知道。（人忌讳天时的虚邪，所以叫天忌，触犯它就会生病，所以不可以不知道。）虚邪，就是八正产生的虚邪气。（八正的虚邪，指的是八个节气的虚邪。因为从虚弱的方向而来，侵袭虚弱的人而入致病，所以叫做八正虚邪。）正邪，是指人体身形疲劳用力，汗出腠理开泄时，遇到虚风，其中伤很轻微，所以人们不知道其中的情状，也看不见它的形状。（正邪，不是从虚弱的方向来的。因为中人轻微，所以人们不知道它的情意，也看不见它的形状。）高明的医生在疾病萌芽阶段就进行救治，必须先诊察三部九候的气象，全面调理使其不致败坏再救治，所以称为上工。低劣的医生在疾病已经形成甚至败坏时才去救治。救治已经形成的疾病，是说不知道三部九候脉气失常的原因，反而因病邪而导致正气败坏。
所以调养精神的人，必须了解形体的肥瘦，以及营卫气血的盛衰。血气，是人的精神基础，不可以不谨慎调养。（精神安宁则寿命延长，精神离散则形体衰败，所以不可以不谨慎调养。这是对《针经》意义的详细解释。）
The *Bao Ming Quan Jiao Lun* (Treatise on Preserving Life and Completing the Horn) states: The taste of salt is salty because its nature causes fluids to exude from vessels; (Salty flavor derives from bitter and originates from water. Water's nature is moistening, descending, and draining, thus it can generate body fluids in vessels, moistening and渗uting them.) When a string breaks, its sound becomes hoarse and ruined; (When a string breaks, the sound produced is hoarse, ruining the original tone.) When wood is decayed, its leaves fall off; (Old trees inevitably shed their leaves.) In cases of deep-seated disease, the patient exhibits hiccups (Yue, 哕). (Hiccups refer to a turbid and foul sound.) If a person presents these three conditions, it is termed "ruined viscera" (Huai Fu, 坏府); (These three conditions refer to broken strings, falling leaves, and hiccups.) At this stage, toxic medicines cannot cure, and short needles are ineffective; this is because the skin is damaged, muscles are injured, and Qi and Blood contend with each other, turning black. (Pathogens remain inside, so medicines fail and needling is useless. Skin, flesh, blood, and Qi contend and are damaged, causing blood to appear and turn black. This illustrates that to know disease signs, one must recognize omens: just as seeing fluid exuding indicates salty salt, hearing hoarseness indicates breaking strings, and seeing fallen leaves indicates exhausted old wood. These three signs of decline are used to analogize recognizing deep disease through hoarseness; thus, needling and medication fail because skin, flesh, blood, and Qi are no longer harmonious.)
The *Ba Zheng Shen Ming Lun* (Treatise on Eight Norms and Divine Clarity) states: Therefore, when the weather is warm and sunny, human blood flows smoothly, and Wei Qi (Defensive Qi) floats superficially, making blood easy to drain and Qi easy to move; when the weather is cold and cloudy, human blood becomes stagnant and sluggish, and Wei Qi sinks internally. (Sluggishness describes a state like silt in water.) When the moon begins to wax, blood and Qi become refined, and Wei Qi begins to circulate; when the moon is full, blood and Qi are abundant, and muscles are firm; when the moon wanes, muscles diminish, meridians become empty, Wei Qi departs, and only the form remains. Thus, one should regulate blood and Qi according to heavenly timing. Therefore, do not needle when the weather is cold; (Because blood is stagnant and Wei Qi sinks.) do not cause stagnation when the weather is warm; (Implied:顺应 warmth, avoid artificial stagnation or excessive depletion contrary to the natural flow.) do not use draining methods when the moon is waxing; do not use tonifying methods when the moon is full; do not treat when the moon is waning. (This means needling techniques must follow heavenly timing.)
The "Eight Norms" (Ba Zheng, 八正) are used to observe the deficiency pathogens of the eight winds arriving with solar terms. (The Eight Norms refer to the righteous Qi of the eight solar terms. The Eight Winds are: Infant Wind from the East, Great Weak Wind from the South, Rigid Wind from the West, Great Rigid Wind from the North, Ominous Wind from the Northeast, Weak Wind from the Southeast, Plotting Wind from the Southwest, and Breaking Wind from the Northwest. Deficiency pathogens are those that attack when the body is deficient. "Arriving with time" refers to celestial movements corresponding to Taiyi shifting positions, where winds blow toward the central palace before and after the eight solar terms.) The Four Seasons are used to distinguish the locations of Qi in Spring, Summer, Autumn, and Winter, allowing for timely regulation; one must avoid the deficiency pathogens of the Eight Norms and not offend them. (The location of seasonal Qi refers to: Spring Qi in the meridians, Summer Qi in the collateral vessels, Autumn Qi in the skin, and Winter Qi in the kidney marrow. Touching deficiency pathogens disturbs and damages True Qi; avoiding them prevents illness. Sages avoid pathogens as they would avoid arrows and stones, because pathogens damage True Qi.) When a person's deficiency meets heavenly deficiency, two deficiencies interact, the pathogen reaches the bone, and entering the interior damages the Five Zang Organs; (Deficiency interacts with deficiency, resonating through similar Qi.) if a skilled practitioner detects and treats it promptly, harm will be avoided. (Recognizing the pathology and intervening correctly prevents harm.) Thus it is said: Heavenly taboos must not be unknown. (Humans are tabooed by heavenly factors, hence "Heavenly Taboo"; offending them causes illness, so it must be known.) Deficiency pathogens are the deficiency Qi of the Eight Norms. (The deficiency pathogens of the Eight Norms refer to the deficiency pathogens of the eight solar terms. Because they come from directions of deficiency and invade deficient individuals to cause disease, they are called Eight Norm Deficiency Pathogens.) Righteous pathogens (Zheng Xie, 正邪) occur when the body is fatigued from exertion, pores open due to sweating, and deficiency winds strike; the invasion is slight, so people do not perceive the condition nor see its form. (Righteous pathogens do not come from directions of deficiency. Because the invasion is slight, people do not sense its intent nor see its shape.) Superior physicians intervene at the budding stage; they must first observe the Qi of the Three Regions and Nine Pulses, regulate comprehensively to prevent deterioration, and then treat; thus they are called Superior Physicians. Inferior physicians intervene when the disease has already formed or deteriorated. Treating formed disease implies ignorance of the loss of harmony among the Three Regions and Nine Pulses, leading to further deterioration due to the disease itself.
Therefore, those who nourish Spirit must understand the leanness or robustness of the form, and the abundance or deficiency of Ying Qi (Nutritive Qi), Wei Qi (Defensive Qi), Blood, and Qi. Blood and Qi are the spirit of humans; they must be carefully nourished. (When Spirit is peaceful, longevity extends; when Spirit departs, the form decays; thus, careful nourishment is essential. This elaborates on the meaning of the *Zhen Jing* / Classic of Acupuncture.)