（缪刺刺络脉，巨刺刺经脉）
痛在于左而右脉病者，则巨刺之。邪客于经，左盛则右病，右盛则左病，亦有移
易者。左痛未已，而右脉先病。如此者，必巨刺之。必中其经，非络肺也。
岐伯曰∶夫邪之客于形也，必先舍于皮毛，留而不去，入于孙络；留而不去，入于
络脉；留而不去，入于经脉。内连五脏，散于肠胃。阴阳俱盛，五脏乃伤。此邪之从皮
毛而入，极于五脏之次也。如此，则治其经焉。凡刺之数，先视其经脉，切而从之，审其
虚实而调之。不调者，经刺之，不盛不虚，以经取之。
肺实者，深刺之，以泄其气，脉虚者，浅刺之，使经气无得出，以养其脉，独出其
邪气。刺阴者，深而留之，刺阳者，浅而疾之。脉浅者勿刺，按其脉乃刺之，无令精出，
独出其邪气耳。脉之所居深不见者，勿按其脉而刺之，微纳针而久留之，以致其孔脉气也。
凡刺之法，必候日月星辰，四时八正之气，气定乃刺之，是故天温日明，则入血淖泽
而卫浮，故血易泻，
气易行；天寒日阴，则人血凝涩而卫气沉。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，天温无凝，月生无泻，月满无补，月廓空无治，是谓得时
而调之也。因天之序，盛虚之时，移光定位，正立而待之，故日月空而泻，是
谓脏虚；月满而补，血气扬波，络有留血，命曰重实；月廓空而治，是谓乱经。阴阳
相错，真邪不别，沉以留止，外虚内乱，淫邪乃起。
帝曰∶星辰八正何候？岐伯曰∶星辰者，所以候曰月之行也；八正者，所以候八风虚
邪以时至者也；四时者，所以分春夏秋冬之气所在以调之也。八正之虚邪，避之勿犯也。
是故春气在经脉，夏气在孙络，长夏在肌肉，秋气在皮肤，冬气在骨髓中。春者，天气始
开，地气始泄，冻解冰释，水道经通，故人气在脉。夏者，经满气溢，孙络受血，皮肤
充实。长夏者，经络皆盛，内溢肌中。秋者，天气始收，腠理闭塞，皮肤引急。冬者
盖藏，血气在中，内着骨髓，通于五脏。是故邪气者，常随四时之气血而入客也。故用
针之服者，必有法则，上视天光，下同八正，以避奇邪，而观百姓。审于虚实，无犯其
邪，是得天之露。遇岁之虚，救而不胜，反受其殃。故曰∶必知天忌，乃言针意。春刺散
俞，乃与分理，血出而止，甚者传气，间者环也；夏刺络俞，见血而止，尽气开环，痛必
下；秋刺皮肤，循理上下同法，神变而止；冬刺俞窍于分理，甚者直下，间者散
下。春夏秋冬，各有所刺，法其所在。春者，木始治，肝气始生，其风疾急，经脉常深，
其气不能深入，故取络脉分肉间。夏者，火始治，心气始强，脉瘦气弱，阳气留溢，热熏分
腠，内至于经，故取盛经分胰，绝肤而去者，邪气浅也。所谓盛经，阳脉也。秋者，金始
治，肺将收杀，金得胜火，阳气在合。故阴气初胜，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。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，取荣以实阳气。故曰∶冬敢井
荣，春不
鼽衄。
正月、二月、三月，人气在左，无刺左足之阳；四月、五月、六月，人气在右，
无刺右足之阳；七月、八月、九月，人气在右，无刺右足之阴；十月、十一月、十二月，
人气在左，无刺左足之阴。
甲乙日自乘，无刺头，无发蒙于耳内；丙丁日自乘，无振埃于肩喉廉泉；戊己日自
乘四季，无刺腹去爪泻水；庚辛日自乘，无刺关节于股膝；壬癸日自乘，无刺足胫。
随日之长短，各以为纪而刺之。谨候其时，病可与期。失时反候者，百病不治。故曰∶
刺实者，刺其来也；刺虚者，刺其去也。些言气存亡之时，以候虚实而刺之，候气之所
在而刺之，是谓逢时。在于三阳，必候其气在于阳而刺之；病在三阴，必候其气在于阴而
刺之。
（缪刺法用于刺络脉，巨刺法用于刺经脉）
疼痛出现在左侧而右侧脉象出现病变的，就采用巨刺法。邪气侵入经脉，左侧脉象盛实则右侧身体发病，右侧脉象盛实则左侧身体发病，病情也有转移变化的。左侧疼痛尚未停止，而右侧脉象先出现病变。像这种情况，必须采用巨刺法。针刺必须中其经脉，而不是刺络脉。
岐伯说：邪气侵犯人体，必定先停留在皮毛，停留不去，就进入孙络；停留不去，就进入络脉；停留不去，就进入经脉。向内连属五脏，散布于肠胃。阴阳之气都盛实，五脏就会受伤。这就是邪气从皮毛进入，进而极至五脏的顺序。像这样，就要治疗其经脉。凡是针刺的原则，先观察其经脉，切按并顺着经脉走向，审察其虚实情况然后进行调理。不调和的，用经刺法；不盛不虚的，从其本经取穴治疗。
肺脏实证，深刺以泄出其邪气；脉象虚者，浅刺以使经气不得外泄，从而滋养经脉，单独排出邪气。刺阴分，要深刺并留针；刺阳分，要浅刺并快速出针。脉位浅表的不要直接刺，按压其脉后再刺，不要让精气外泄，只排出邪气罢了。脉位深在看不见的，不要按压脉象而直接刺入，微微进针并长时间留针，以引导孔穴处的经气。
大凡针刺的方法，必须等候日月星辰的运行规律，以及四时八正之气的变化，待气机稳定后才进行针刺。所以天气温暖阳光明媚时，血液流动滑润，卫气浮越，因此血液容易泻出，气机容易运行；天气寒冷阴暗时，人体血液凝滞涩缓，卫气沉伏。月亮初生时，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，肌肉减损，经络空虚，卫气离去，形体独自存在，因此要根据天时来调治血气。所以天气寒冷时不要针刺，天气温暖时不要使气血凝滞，月亮初生时不要用泻法，月亮圆满时不要用补法，月亮亏空时不进行医治，这叫做顺应天时来调治。依据天时的顺序，盛衰的时机，移动光影确定位置，端正站立等待时机，所以月亮亏空时泻法，这叫做脏气虚弱；月亮圆满时补法，血气波动，络脉中有留血，这叫做重实；月亮亏空时进行治疗，这叫做扰乱经脉。阴阳错乱，真气和邪气分辨不清，邪气沉伏停留，外表虚弱内部混乱，淫邪之气于是产生。
黄帝问：星辰和八正如何候察？岐伯说：星辰，是用来候察日月运行的；八正，是用来候察八方虚邪之风按时到来的；四时，是用来区分春夏秋冬之气所在以进行调治的。八正的虚邪，应当避开不要触犯。所以春气在经脉，夏气在孙络，长夏在肌肉，秋气在皮肤，冬气在骨髓中。春季，天气开始开启，地气开始宣泄，冻土解冻冰消，水道通畅，所以人气在脉。夏季，经脉满溢，孙络受血，皮肤充实。长夏，经络都盛实，内溢于肌肉之中。秋季，天气开始收敛，腠理闭塞，皮肤紧缩。冬季，闭藏，血气在中，内着于骨髓，通连五脏。所以邪气，常常随着四时气血的变化而入客体内。所以使用针法的人，必须有法则，上视天光，下合八正，以避开奇邪，并观察百姓。审察虚实，不要触犯邪气，这是得天时的恩露。遇到岁运虚弱的年份，救治而不能胜任，反而遭受祸殃。所以说：必须知晓天时的禁忌，才能谈论针刺的意旨。春季针刺散俞，配合分理，出血即止，病重的传气，病轻的环转行气；夏季针刺络俞，见血即止，尽气开环，疼痛必然下降；秋季针刺皮肤，遵循理路上下同法，神气改变即止；冬季针刺俞窍于分理，病重的直下，病轻的分散下针。春夏秋冬，各有其刺法，依据气所在的部位而定。春季，木气开始主事，肝气开始生发，风气疾急，经脉常深，其气不能深入，所以取络脉分肉间。夏季，火气开始主事，心气开始强盛，脉瘦气弱，阳气留溢，热熏分腠，内至于经，所以取盛经分腠，绝肤而去的是邪气浅表的情况。所谓盛经，是指阳脉。秋季，金气开始主事，肺气将收杀，金得胜火，阳气在合。所以阴气初胜，湿气及体，阴气未盛，未能深入，所以取俞穴以泻阴邪，取合穴以虚阳邪，阳气始衰，所以取于合穴。冬季，水气开始主事，肾方闭藏，阳气衰少，阴气坚盛，巨阳伏沉，阳脉乃去，所以取井穴以下阴逆，取荣穴以实阳气。所以说：冬季敢用井荣穴，春季就不会发生鼻渊衄血。
正月、二月、三月，人气在左，不要刺左足的阳经；四月、五月、六月，人气在右，不要刺右足的阳经；七月、八月、九月，人气在右，不要刺右足的阴经；十月、十一月、十二月，人气在左，不要刺左足的阴经。
甲乙日自乘（干支相克或特定组合），不要刺头部，不要在耳内进行发蒙针刺；丙丁日自乘，不要进行振埃针刺于肩喉廉泉穴；戊己日自乘四季月，不要刺腹部去爪泻水；庚辛日自乘，不要刺关节于股膝；壬癸日自乘，不要刺足胫。
随着白昼长短的变化，各自作为纪限来针刺。谨慎等候其时机，疾病可以预期治愈。失去时机违背时令的，百病无法治愈。所以说：刺实证，刺其气来之时；刺虚证，刺其气去之时。这些说的是气存亡的时机，用来候察虚实而针刺，候察气所在的位置而针刺，这叫做逢时。病在三阳，必须候察其气在阳分时再刺；病在三阴，必须候察其气在阴分时再刺。
(Miu Ci [Needling Collaterals] is used for needling collateral vessels, Ju Ci [Cross-Needling] is used for needling meridians.)
When pain occurs on the left side but the pulse on the right side shows pathology, employ Ju Ci. When pathogenic factors invade the meridians, excess on the left causes disease on the right, and excess on the right causes disease on the left; there are also cases of shifting and changing. If pain persists on the left while the pulse on the right becomes diseased first, in such cases, one must employ Ju Ci. The needle must penetrate the meridian, not the collateral vessels.
Qibo stated: "When pathogenic factors invade the human body, they first lodge in the skin and hair (mao pi). If they remain and do not depart, they enter the Sun Luo [Fine Collaterals]; if they remain and do not depart, they enter the Luo Mai [Collateral Vessels]; if they remain and do not depart, they enter the Jing Mai [Meridians]. Internally connecting to the Five Zang Organs, they scatter into the Stomach and Intestines. When both Yin and Yang become excessive, the Five Zang Organs are injured. This is the sequence by which pathogens enter from the skin and hair and reach the extreme of the Five Zang Organs. In such cases, treat the meridians. The general principles of needling are: first observe the meridians, palpate and follow their course, examine their deficiency or excess, and then regulate them. For those that are not harmonized, use Jing Ci [Meridian Needling]; for those that are neither excessive nor deficient, take points from the affected meridian itself."
For Lung Excess, needle deeply to drain its Qi; for deficient pulses, needle shallowly to prevent the escape of Meridian Qi, thereby nourishing the vessel and expelling only the pathogenic factor. When needling Yin aspects, needle deeply and retain the needle; when needling Yang aspects, needle shallowly and withdraw quickly. Do not needle where the pulse is superficial; press upon the pulse before needling to prevent the loss of Essence, expelling only the pathogenic factor. Where the pulse is deep and invisible, do not press the pulse but needle directly; insert the needle slightly and retain it for a long time to guide the Qi at the acupoint.
In all needling methods, one must await the movements of the sun, moon, and stars, and the Qi of the Four Seasons and Eight Directions. Only when the Qi is stable should one needle. Therefore, when the weather is warm and sunny, blood flows smoothly and Wei Qi [Defensive Qi] floats, making blood easy to discharge and Qi easy to move. When the weather is cold and cloudy, human blood becomes stagnant and sluggish, and Wei Qi sinks. At the beginning of the lunar month, Blood and Qi begin to refine, and Wei Qi begins to circulate; when the moon is full, Blood and Qi are substantial, and muscles are firm; when the moon wanes, muscles diminish, meridians become empty, Wei Qi departs, and only the form remains. Thus, one regulates Blood and Qi according to heavenly timing. Therefore, do not needle when it is cold; do not allow stagnation when it is warm; 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 new. This is called regulating according to timely conditions. Following the order of heaven, observing times of excess and deficiency, moving light to determine position, standing upright and waiting, thus draining when the moon is waning indicates Zang Deficiency; tonifying when the moon is full causes Blood and Qi to surge, with retained blood in collaterals, termed 'Double Excess'; treating when the moon is new disrupts the meridians. Yin and Yang become confused, true Qi and pathogenic factors are indistinguishable, pathogens sink and linger, causing external deficiency and internal chaos, allowing licentious pathogens to arise.
The Yellow Emperor asked: "How are the Stars and Eight Directions observed?" Qibo replied: "The Stars are used to observe the movement of the sun and moon; the Eight Directions are used to observe the arrival of Empty Pathogens from the eight winds at their proper times; the Four Seasons are used to distinguish the location of Spring, Summer, Late Summer, Autumn, and Winter Qi for regulation. One must avoid the Empty Pathogens of the Eight Directions and not offend them. Thus, Spring Qi resides in the meridians, Summer Qi in the fine collaterals, Late Summer Qi in the muscles, Autumn Qi in the skin, and Winter Qi in the bone marrow. In spring, heavenly Qi begins to open, earthly Qi begins to vent, ice melts, water channels flow, so human Qi is in the vessels. In summer, meridians are full and Qi overflows, fine collaterals receive blood, and skin is substantial. In late summer, meridians and collaterals are both abundant, overflowing internally into the muscles. In autumn, heavenly Qi begins to gather, pores close, and skin tightens. In winter, storage prevails, Blood and Qi remain inside, settling in the bone marrow and connecting to the Five Zang Organs. Therefore, pathogenic factors often enter and lodge within the body following the changes of seasonal Blood and Qi. Those who use acupuncture must have rules: look up to the heavenly light, align below with the Eight Directions, avoid strange pathogens, and observe the people. Examine deficiency and excess, do not offend pathogens; this is receiving the dew of heaven. If one encounters a year of celestial deficiency and fails to cure, one suffers misfortune instead. It is said: 'One must know the taboos of heaven to speak of acupuncture intent.' In spring, needle scattered Shu points, coordinating with tissue planes; stop when blood appears; for severe cases, transmit Qi; for mild cases, circle Qi. In summer, needle Luo Shu points; stop when blood appears; exhaust Qi and circle, pain will descend. In autumn, needle the skin, following the grain above and below similarly; stop when Shen [Spirit] changes. In winter, needle Shu apertures at tissue planes; for severe cases, needle straight down; for mild cases, disperse downward. Spring, summer, autumn, and winter each have specific needling methods based on the location of Qi. In spring, Wood governs, Liver Qi begins to generate, wind is rapid and urgent, meridians are often deep, and Qi cannot penetrate deeply, so take between collateral vessels and muscle intervals. In summer, Fire governs, Heart Qi begins to strengthen, vessels are thin and Qi weak, Yang Qi lingers and overflows, heat steams the fen li [tissue spaces], entering internally to the meridians, so take from the Sheng Jing [Abundant Meridians] and fen li; removing through the skin indicates shallow pathogens. The so-called Sheng Jing refers to Yang meridians. In autumn, Metal governs, Lung Qi begins to restrict, Metal overcomes Fire, Yang Qi is at the He-Sea points. Thus, Yin Qi initially wins, dampness affects the body, Yin Qi is not yet strong and cannot penetrate deeply, so take Shu points to drain Yin pathogens, and He-Sea points to empty Yang pathogens; as Yang Qi begins to decline, take He-Sea points. In winter, Water governs, Kidney begins to close, Yang Qi declines, Yin Qi becomes firm and abundant, Taiyang [Greater Yang] sinks and hides, Yang meridins depart, so take Jing-Well points to subdue rebellious Yin, and Ying-Spring points to solidify Yang Qi. It is said: 'If Jing and Ying points are used in winter, Biu [nasal obstruction] and Nu [epistaxis] will not occur in spring.'
In the first, second, and third months, Human Qi is on the left; do not needle the Yang meridians of the left foot. In the fourth, fifth, and sixth months, Human Qi is on the right; do not needle the Yang meridians of the right foot. In the seventh, eighth, and ninth months, Human Qi is on the right; do not needle the Yin meridians of the right foot. In the tenth, eleventh, and twelfth months, Human Qi is on the left; do not needle the Yin meridians of the left foot.
On Jia and Yi days (self-multiplication/clash), do not needle the head; do not perform Fa Meng [Uncovering the Deaf] needling inside the ears. On Bing and Ding days, do not perform Zhen Ai [Shaking Dust] needling on the shoulders, throat, or Lianquan point. On Wu and Ji days during the four seasons (earth months), do not needle the abdomen for Zhao Zhua [Removing Claws] or Xie Shui [Draining Water]. On Geng and Xin days, do not needle joints in the thighs and knees. On Ren and Gui days, do not needle the lower legs.
According to the length of daylight, set limits for needling. Carefully await the appropriate time; illness can be expected to resolve. Losing the time and opposing the season means hundred diseases cannot be treated. It is said: 'To needle excess, needle when Qi arrives; to needle deficiency, needle when Qi departs.' These words refer to the timing of Qi's presence or absence, used to examine deficiency and excess for needling, and to needle according to the location of Qi; this is called Feng Shi [Meeting the Time]. For diseases in the Three Yang meridians, one must wait until Qi is in the Yang aspect before needling; for diseases in the Three Yin meridians, one must wait until Qi is in the Yin aspect before needling.