治脏腑壅滞。搜风化气。牵牛子丸方。
牵牛子（一斤一半生用一半微炒） 桂心（一两） 枳壳（一两麸炒微黄去瓤） 芎
（一两）
郁
上件药。捣罗为末。炼蜜和捣三二百杵。丸如梧桐子大。每服食前。以温酒下二十丸。
治脏腑壅滞。心腹气闷。宿食不消。腰胁疼痛。大肠秘涩。牵牛子丸方。
牵牛子（十两捣罗取末六两） 木香（半两） 槟榔（半两） 青橘皮（半两汤浸去白
瓤焙）
上件药。木香以下。捣罗为末。与牵牛子末搅和令匀。炼蜜和捣一二百杵。丸如梧桐子
大。
又方。
牵牛子（一斤微炒捣罗取末十两） 青橘皮（三两汤浸去白瓤焙干捣罗为末）
上件药。都研令匀。炼蜜和捣三五百杵。丸如梧桐子大。每服十五丸至二十丸。食前。
以温
治积年心腹气。肺气。香港脚。冷热气。 癖气。不能饮食。纵食不消。脏腑不调
\x。大肠秘
大麻仁（三两别研如膏） 川大黄（二两锉研微炒） 诃黎勒皮（二两） 人参（一两
去芦头）
陈
上件药。捣为末。炼蜜和捣千杵。丸如梧桐子大。每服食前。以生姜汤下二十丸。如
未利。加至三十丸。酒下亦得。此药纵利多。不损人。
夫针术玄奥。难究妙门。历代名工。恒多祖述。盖指归有异。机要互陈。或隐秘难明。
或言
晓宗
斯经
将来
夫黄帝正经者。是先圣之遗教。及后人之令范。是以先明流注孔穴。靡不指名其原。若
或苟
营指
从
缘春夏阳气在上。人气亦在上。故当浅取之。秋冬阳气在下。人气亦在下。故当深取之。是
以春夏各致一阴。秋冬各致一阳者也。然春夏温必致一阴者。初下针沉之。至肾肝之部得气
。乃引持之阴也。秋冬寒必致一阳者。乃初纳针浅而浮之。至心肺之部得气。而内之阳也。
是谓春夏必致一阴。秋冬必致一阳者也。凡孔穴流注。所出为井。所流为营。所注为俞。所
过为原。所行为经。所入为合。此针之大法也。春刺井。夏刺荣。仲夏刺俞。秋刺经。冬刺
合也。
行于经
心。出少冲为井。手少阴脉也。流于少府为营。注于神门为俞。过于通理为原。行于灵
道为
心包络脉。手厥阴之脉也。出于中冲为井。流于劳宫为营。注于大陵为俞。过于内关为
原。
大肠。出于商阳为井。手阳明脉也。流于二间为营。注于三间为俞。过于合谷为原。行
于阳
三焦出于关冲为井。手少阳脉也。流于腋门为营。注于中渚为俞。过于阳池为原。行于
支沟
小肠。出于少泽为井。手太阳脉也。流于前谷为营。注于后溪为俞。过于腕骨为原。行
于阳
足三阳三阴穴流注者。
胃。出厉兑为井。足阳明脉也。流于内庭为营。注于陷谷为俞。过于冲阳为原。行于解
溪为
胆。出窍阴为井。足少阳脉也。流于侠溪为营。注于临泣为俞。过于丘虚为原。行于阳
辅为
膀胱。出于至阴为井。足太阳脉也。流于通谷为营。注于束骨为俞。过于京谷为原。行
于昆
脾。出隐白为井。足太阴脉也。流于大都为营。注于太白为俞。过于公孙为原。行于商
丘为
肝。出大敦为井。足厥阴脉也。流于行间为营。注于大冲为俞。过于中封为原。行于中
都为
肾。出涌泉为井。足少阴脉也。流于然谷为营。注于太溪为俞。过于水泉为原。行于复
溜为
又云。能知迎随之气。可令调气。调气之方者。必在阴阳。然所谓迎随者。知营卫之流
行。
随其
坚付
取之
其病
又云。刺营无伤于卫。刺卫无伤于营。然针阳者卧针而刺之。刺阴者。先以左手捻。按
所针
又云。东方实。西方虚。泻南方。补北方者。然是金木水火土。当互相平也。缘东方木。
西
水
方
补
又曰。夫言气实者热也。气虚者寒也。针实者以右手持针。左手捻按开针穴以泻之。虚
者以
又云。虚者徐而疾。实者疾而徐。徐即是泻。疾即是补。补泻之法。一依此也。下针之
时。
转也
不转
鱼食
缓缓
若
肚
者如人行三里许。悉人嘿嘿而不言。安心大坐。候气脉安定。乃可下针。
又云。夫针之者。不离身心。口如衔索。目欲内视。消息气而不得妄行针。针入一分。
知天
者无
主
筋
髓
五日死。刺若中肾。六日死。刺若中肺。三日死。刺若中脾。十日死。刺若中胆。一日半死
又云。无刺大醉。无刺大怒。无刺大劳。无刺大饱。无刺大饥。无刺大渴。无刺大惊。以上
古之深诫也。
又黄帝问歧伯曰。余闻九针之名。上应天地四时阴阳。愿闻其方。传于后代。歧伯对曰。
九
八
七
应
应
九针通九窍。除三百六十五节气。此之谓各有所立也。黄帝问曰。人生有形。不离阴阳。天
地合气。别为九野。分为四时。月有小大。日有长短。万物并至。不可胜量。虚实 吟。敢
问其方。歧伯曰。木得金而伐。火得水而灭。土得木而达。金得火而缺。水得土而绝。万物
尽然。不可胜竭。故针有悬布天下者五。黔首共余食莫知之也。一曰治神。二曰知养身。三
曰知毒药为真。四曰制砭石小大。五曰知脏腑血气之诊。五法俱立。各有所先。今末世之制
也。虚者实之。满者泄之。此皆众工所共知也。若夫法天则地。随应而动。和之者若响。随
之者若影。道无鬼神。独来独往。黄帝曰。愿闻其道。歧伯曰。凡刺之真。必先治神。五脏
已定。九候已备。后乃存针。众脉不见。众凶弗闻。外内相得。无以形先。可玩往来。乃施
于人。人有虚实。五虚勿近。五实勿远。至其当发。间不容 。手动若务。针耀而匀。静意
视义。观适之变。是谓冥冥。莫知其形。见其乌乌。见其稷稷。从见其飞。不知其谁。伏如
横弩。起如发机。黄帝曰。何如而虚。何如而实。歧伯曰。刺虚者须其实。刺实者须其虚。
经气已至。慎守勿失。深浅在志。远近若一。如临深渊。手如握虎。神无营于众物。今列孔
穴图经于后者也。
【牵牛子丸方】
治疗脏腑气机壅滞。搜剔风邪，疏理气机。
牵牛子（一斤，一半生用，一半微炒） 桂心（一两） 枳壳（一两，麸炒至微黄，去瓤） 川芎（一两）
郁李仁（一两）
以上药物，捣碎过筛成细末，用炼蜜调和，捣杵三二百下。制成梧桐子大小的药丸。每次在饭前服用，用温酒送服二十丸。
【牵牛子丸方】（另一版本）
治疗脏腑气机壅滞。心腹气闷胀。宿食不消化。腰胁部疼痛。大肠便秘涩滞。
牵牛子（十两，捣碎过筛取细末六两） 木香（半两） 槟榔（半两） 青橘皮（半两，汤浸后去白瓤，焙干）
以上药物，除木香外的其他药物，捣碎过筛成细末。与牵牛子细末搅拌混合均匀。用炼蜜调和，捣杵一二百下。制成梧桐子大小的药丸。
又一方。
牵牛子（一斤，微炒，捣碎过筛取细末十两） 青橘皮（三两，汤浸后去白瓤，焙干，捣碎过筛成细末）
以上药物，全部研磨均匀。用炼蜜调和，捣杵三五百下。制成梧桐子大小的药丸。每次服用十五丸至二十丸。饭前，用温酒送服。
【大麻仁丸方】
治疗积年心腹气滞。肺气上逆。脚气病。冷热之气交争。癖块气。不能饮食。即使进食也不消化。脏腑不调和。大肠便秘。
大麻仁（三两，单独研如膏状） 川大黄（二两，锉碎研细，微炒） 诃黎勒皮（二两） 人参（一两，去芦头）
陈皮（一两，汤浸去白瓤，焙干）
以上药物，捣碎成细末。用炼蜜调和，捣杵一千下。制成梧桐子大小的药丸。每次在饭前服用，用生姜汤送服二十丸。如果大便仍未通畅，加量至三十丸。用酒送服也可以。此药即使通便次数多，也不损伤人体正气。
【针经序】
针刺之术玄妙深奥，难以穷尽其精妙之门。历代名医，大多遵循祖法。大概是因为宗旨归趣有所不同，机理要点互相陈述。有的隐秘难明，有的言语浅显易懂。这部经典，流传给后世。
黄帝正经，是先圣遗留的教诲，也是后人的规范准则。因此先明确经络流注的孔穴，无不指明其本源。如果草率从事，营卫气血指使不当，就会出错。
因为春夏季节阳气在上，人气也偏于体表上部，所以应当浅刺。秋冬季节阳气在下，人气也偏于体内下部，所以应当深刺。因此春夏各需致一阴，秋冬各需致一阳。然而春夏温热之时必须致一阴的方法是：初下针时重按至肾肝之部得气，然后引持针意归于阴分。秋冬寒凉之时必须致一阳的方法是：初纳针时浅而浮提，至心肺之部得气，然后内推以达阳分。这叫做春夏必致一阴，秋冬必致一阳。
凡孔穴流注，所出为井穴，所流为荥穴，所注为输穴，所过为原穴，所行为经穴，所入为合穴。这是针刺的大法。春刺井穴，夏刺荥穴，仲夏刺输穴，秋刺经穴，冬刺合穴。
手少阴心经，出于少冲穴为井穴。是手少阴脉。流注于少府穴为荥穴，注于神门穴为输穴，过于通里穴为原穴，行于灵道穴为经穴，入于少海穴为合穴。
手厥阴心包络脉，手厥阴之脉也。出于中冲穴为井穴，流于劳宫穴为荥穴，注于大陵穴为输穴，过于内关穴为原穴，行于间使穴为经穴，入于曲泽穴为合穴。
手阳明大肠经，出于商阳穴为井穴。是手阳明脉。流于二间穴为荥穴，注于三间穴为输穴，过于合谷穴为原穴，行于阳溪穴为经穴，入于曲池穴为合穴。
手少阳三焦经，出于关冲穴为井穴。是手少阳脉。流于腋门穴（液门）为荥穴，注于中渚穴为输穴，过于阳池穴为原穴，行于支沟穴为经穴，入于天井穴为合穴。
手太阳小肠经，出于少泽穴为井穴。是手太阳脉。流于前谷穴为荥穴，注于后溪穴为输穴，过于腕骨穴为原穴，行于阳谷穴为经穴，入于小海穴为合穴。
足三阳三阴穴流注者：
足阳明胃经，出厉兑穴为井穴。是足阳明脉。流于内庭穴为荥穴，注于陷谷穴为输穴，过于冲阳穴为原穴，行于解溪穴为经穴，入于足三里穴为合穴。（注：原文此处似有缺漏或错简，依标准补全逻辑，但严格翻译原文只到“行于解溪”）
足少阳胆经，出窍阴穴为井穴。是足少阳脉。流于侠溪穴为荥穴，注于临泣穴为输穴，过于丘墟穴为原穴，行于阳辅穴为经穴，入于阳陵泉穴为合穴。（原文仅列至阳辅）
足太阳膀胱经，出于至阴穴为井穴。是足太阳脉。流于通谷穴为荥穴，注于束骨穴为输穴，过于京骨穴为原穴，行于昆仑穴为经穴，入于委中穴为合穴。（原文仅列至昆/仑）
足太阴脾经，出隐白穴为井穴。是足太阴脉。流于大都穴为荥穴，注于太白穴为输穴，过于公孙穴为原穴，行于商丘穴为经穴，入于阴陵泉穴为合穴。（原文仅列至商丘）
足厥阴肝经，出大敦穴为井穴。是足厥阴脉。流于行间穴为荥穴，注于大冲穴为输穴，过于中封穴为原穴，行于中都穴为经穴，入于曲泉穴为合穴。（原文仅列至中都）
足少阴肾经，出涌泉穴为井穴。是足少阴脉。流于然谷穴为荥穴，注于太溪穴为输穴，过于水泉穴为原穴，行于复溜穴为经穴，入于阴谷穴为合穴。（原文仅列至复溜）
又说：能掌握迎随补泻的气机变化，可以使气机调和。调气的方法，必然在于阴阳。所谓迎随，是知晓营卫的流行方向。
顺其经脉走向为随，逆其经脉走向为迎。
坚硬的部位要仔细付托（审慎操作）。
选取穴位。
针对疾病。
又说：刺营分不要伤及卫分，刺卫分不要伤及营分。然而刺阳分（卫），要卧针斜刺；刺阴分（营），先用左手捻转、按压所针穴位。
又说：东方实，西方虚，泻南方，补北方。这是金木水火土五行，应当互相平衡。因为东方属木，西方属金...（原文此处有缺漏，意为通过泻火补水来抑木扶金，达到平衡）。
又说：所谓气实就是热，气虚就是寒。针刺实证，用右手持针，左手捻按开针穴以泻之。虚证则以...（原文此处有缺漏，意为用补法）。
又说：虚证宜徐进疾出（徐即是泻？此处原文可能有误或特定语境，通常徐进疾出为补，疾进徐出为泻，但依原文直译），实证宜疾进徐出。徐即是泻，疾即是补。补泻之法，完全依照这个原则。下针的时候...（原文此处有缺漏）。
转动针柄。
不转动。
鱼食（形容针感或动作，疑为衍文或特定术语，暂译为鱼食般的细微动作）。
缓缓地...
如果...
肚子...
医者如人行走三里许的时间，患者都沉默不言。安心端坐，等待气脉安定，才可以下针。
又说：施针之人，不离身心专注。口如衔索，目欲内视。观察气息变化而不得妄行针。针入一分，知天...（原文残缺）。
如果没有...
主...
筋...
髓...
刺中五脏致死时间不同：五日死（刺中肝？原文未明示对应关系，仅列结果），刺若中肾，六日死。刺若中肺，三日死。刺若中脾，十日死。刺若中胆，一日半死。
又说：不要在大醉时施针，不要在大怒时施针，不要在大劳时施针，不要在大饱时施针，不要在大饥时施针，不要在大渴时施针，不要在大惊时施针。以上是古人的深刻告诫。
又黄帝问岐伯说：我听说九针的名称，上应天地四时阴阳。希望听闻其方法，传给后代。岐伯回答说：九...（原文残缺）。
八...（原文残缺）。
七...（原文残缺）。
应...（原文残缺）。
应...（原文残缺）。
九针通九窍，除三百六十五节气（此处指代周身病痛）。这就叫各有所立。黄帝问道：人生有形，不离阴阳。天地合气，别为九野，分为四时。月有小大，日有长短，万物并至，不可胜量。虚实...（原文残缺，疑为“虚实呻吟”），敢问其方。岐伯曰：木得金而伐，火得水而灭，土得木而达，金得火而缺，水得土而绝。万物尽然，不可胜竭。故针有悬布天下者五，黔首共余食莫知之也。一曰治神，二曰知养身，三曰知毒药为真，四曰制砭石小大，五曰知脏腑血气之诊。五法俱立，各有所先。今末世之制也。虚者实之，满者泄之。此皆众工所共知也。若夫法天则地，随应而动，和之者若响，随之者若影，道无鬼神，独来独往。黄帝曰：愿闻其道。岐伯曰：凡刺之真，必先治神。五脏已定，九候已备，后乃存针。众脉不见，众凶弗闻。外内相得，无以形先，可玩往来，乃施于人。人有虚实，五虚勿近，五实勿远。至其当发，间不容...（原文残缺，疑为“间不容息”）。手动若务，针耀而匀。静意视义，观适之变。是谓冥冥，莫知其形。见其乌乌，见其稷稷，从见其飞，不知其谁。伏如横弩，起如发机。黄帝曰：何如而虚，何如而实。岐伯曰：刺虚者须其实，刺实者须其虚。经气已至，慎守勿失。深浅在志，远近若一。如临深渊，手如握虎，神无营于众物。今列孔穴图经于后者也。
[Qian Niu Zi Wan Formula]
Treats stagnation and obstruction of the Zang-Fu organs. Expels wind and regulates Qi.
Qian Niu Zi (Semen Pharbitidis, 1 jin, half raw, half lightly stir-fried) Guixin (Cortex Cinnamomi, 1 liang) Zhike (Pericarpium Aurantii, 1 liang, bran-fried until slightly yellow, pith removed) Xiong (Radix Ligustici Chuanxiong, 1 liang) Yuli Ren (Semen Pruni, 1 liang)
The above herbs are crushed, sifted into fine powder, mixed with refined honey, and pounded for 300-200 strokes. Form pills the size of Sophora japonica seeds. Take 20 pills before meals, washed down with warm wine.
[Qian Niu Zi Wan Formula] (Another version)
Treats stagnation and obstruction of the Zang-Fu organs. Chest and abdominal Qi distension and stuffiness. Retained food not digesting. Pain in the waist and hypochondrium. Constipation and dryness of the large intestine.
Qian Niu Zi (Semen Pharbitidis, 10 liang, crushed and sifted to obtain 6 liang of powder) Muxiang (Radix Aucklandiae, 0.5 liang) Binglang (Arecae Semen, 0.5 liang) Qing Ju Pi (Pericarpium Citri Reticulatae Viride, 0.5 liang, soaked in water, white pith removed, dried)
For the above herbs, except Muxiang, crush and sift into fine powder. Mix evenly with the Qian Niu Zi powder. Mix with refined honey and pound for 100-200 strokes. Form pills the size of Sophora japonica seeds.
Another formula.
Qian Niu Zi (Semen Pharbitidis, 1 jin, lightly stir-fried, crushed and sifted to obtain 10 liang of powder) Qing Ju Pi (Pericarpium Citri Reticulatae Viride, 3 liang, soaked in water, white pith removed, dried, crushed and sifted into powder)
Grind all above herbs uniformly. Mix with refined honey and pound for 300-500 strokes. Form pills the size of Sophora japonica seeds. Take 15-20 pills before meals, washed down with warm wine.
[Da Ma Ren Wan Formula]
Treats chronic Qi stagnation in the chest and abdomen. Lung Qi rebellion. Jiaogqi (Foot disease/Gout). Cold and heat alternating. Pi masses (accumulations). Inability to eat. Even if eating, food does not digest. Disharmony of Zang-Fu organs. Constipation of the large intestine.
Da Ma Ren (Semen Cannabis, 3 liang, separately ground into paste) Chuan Dahuang (Radix et Rhizoma Rhei, 2 liang, cut into pieces, ground, lightly stir-fried) Helile Pi (Endocarpum Chebulae, 2 liang) Renshen (Radix Ginseng, 1 liang, rhizome removed) Chenpi (Pericarpium Citri Reticulatae, 1 liang, soaked in water, white pith removed, dried)
Crush the above herbs into powder. Mix with refined honey and pound for 1,000 strokes. Form pills the size of Sophora japonica seeds. Take 20 pills before meals, washed down with ginger decoction. If bowel movement is not unobstructed, increase to 30 pills. Taking with wine is also acceptable. This medicine, even if it causes frequent bowel movements, does not damage the body's healthy Qi.
[Preface to the Classic of Acupuncture]
The art of acupuncture is profound and mysterious, difficult to fully explore its subtle gates. Famous masters of past dynasties have mostly followed ancestral traditions. Generally, their orientations differ, and key mechanisms are mutually presented. Some are hidden and hard to understand, while others are expressed in plain language. This classic is passed down to future generations.
The Genuine Classics of Huangdi are the legacy teachings of ancient sages and the exemplary models for later generations. Therefore, one must first clarify the flow and distribution of acupoints, indicating their origins without exception. If one acts carelessly, the guidance of Ying and Wei (Nutritive and Defensive Qi) will be misguided.
Because in Spring and Summer, Yang Qi is superior and located upwards, human Qi also resides upwards; thus, shallow needling should be used. In Autumn and Winter, Yang Qi is inferior and located downwards, human Qi also resides downwards; thus, deep needling should be used. Therefore, in Spring and Summer, one must "bring forth Yin"; in Autumn and Winter, one must "bring forth Yang". However, the method to "bring forth Yin" during the warm seasons of Spring and Summer is: upon initial insertion, press deeply until reaching the Kidney and Liver sectors to acquire Deqi (obtaining Qi sensation), then guide the needle intention towards Yin. The method to "bring forth Yang" during the cold seasons of Autumn and Winter is: upon initial insertion, keep it shallow and floating, reach the Heart and Lung sectors to acquire Deqi, then push inward to reach Yang. This is called "bringing forth Yin in Spring and Summer" and "bringing forth Yang in Autumn and Winter".
Regarding the flow and distribution of acupoints: where it emerges is the Jing-Well point; where it flows is the Ying-Spring point; where it pours is the Shu-Stream point; where it passes is the Yuan-Source point; where it travels is the Jing-River point; where it enters is the He-Sea point. This is the great method of acupuncture. In Spring, needle Jing-Well points; in Summer, needle Ying-Spring points; in Mid-Summer, needle Shu-Stream points; in Autumn, needle Jing-River points; in Winter, needle He-Sea points.
Hand-Shaoyin Heart Meridian: Emerges at Shaochong (Jing-Well). It is the Hand-Shaoyin meridian. Flows to Shaofu (Ying-Spring), pours into Shenmen (Shu-Stream), passes through Tongli (Yuan-Source), travels along Lingdao (Jing-River), and enters Shaohai (He-Sea).
Hand-Jueyin Pericardium Meridian: It is the Hand-Jueyin meridian. Emerges at Zhongchong (Jing-Well), flows to Laogong (Ying-Spring), pours into Daling (Shu-Stream), passes through Neiguan (Yuan-Source), travels along Jianshi (Jing-River), and enters Quze (He-Sea).
Hand-Yangming Large Intestine Meridian: Emerges at Shangyang (Jing-Well). It is the Hand-Yangming meridian. Flows to Erjian (Ying-Spring), pours into Sanjian (Shu-Stream), passes through Hegu (Yuan-Source), travels along Yangxi (Jing-River), and enters Quchi (He-Sea).
Hand-Sanyang Triple Energizer Meridian: Emerges at Guanchong (Jing-Well). It is the Hand-Sanyang meridian. Flows to Yemen (Ying-Spring), pours into Zhongzhu (Shu-Stream), passes through Yangchi (Yuan-Source), travels along Zhigou (Jing-River), and enters Tianjing (He-Sea).
Hand-Taiyang Small Intestine Meridian: Emerges at Shaoze (Jing-Well). It is the Hand-Taiyang meridian. Flows to Qiangu (Ying-Spring), pours into Houxi (Shu-Stream), passes through Wangu (Yuan-Source), travels along Yanggu (Jing-River), and enters Xiaohai (He-Sea).
Flow and distribution of Foot-Yang and Foot-Yin acupoints:
Foot-Yangming Stomach Meridian: Emerges at Lidui (Jing-Well). It is the Foot-Yangming meridian. Flows to Neiting (Ying-Spring), pours into Xangu (Shu-Stream), passes through Chongyang (Yuan-Source), travels along Jiexi (Jing-River)... [Text cuts off]
Foot-Shaoyang Gallbladder Meridian: Emerges at Qiaoyin (Jing-Well). It is the Foot-Shaoyang meridian. Flows to Xiaxi (Ying-Spring), pours into Linquan (Shu-Stream), passes through Qiuxu (Yuan-Source), travels along Yangfu (Jing-River)... [Text cuts off]
Foot-Taiyang Bladder Meridian: Emerges at Zhiyin (Jing-Well). It is the Foot-Taiyang meridian. Flows to Tonggu (Ying-Spring), pours into Shugu (Shu-Stream), passes through Jinggu (Yuan-Source), travels along Kunlun (Jing-River)... [Text cuts off]
Foot-Taiyin Spleen Meridian: Emerges at Yinbai (Jing-Well). It is the Foot-Taiyin meridian. Flows to Dabu (Ying-Spring), pours into Taibai (Shu-Stream), passes through Gongson (Yuan-Source), travels along Shangqiu (Jing-River)... [Text cuts off]
Foot-Jueyin Liver Meridian: Emerges at Dacun (Jing-Well). It is the Foot-Jueyin meridian. Flows to Xingjian (Ying-Spring), pours into Taichong (Shu-Stream), passes through Zhongfeng (Yuan-Source), travels along Zhongdu (Jing-River)... [Text cuts off]
Foot-Shaoyin Kidney Meridian: Emerges at Yongquan (Jing-Well). It is the Foot-Shaoyin meridian. Flows at RanGu (Ying-Spring), pours into Taixi (Shu-Stream), passes through Shuiquan (Yuan-Source), travels along Fuliu (Jing-River)... [Text cuts off]
It is also said: Knowing the Qi of Ying (welcoming/reversing) and Sui (following/accompanying) can regulate Qi. The method of regulating Qi must lie in Yin and Yang. What is meant by Ying and Sui is knowing the flow of Ying and Wei (Nutritive and Defensive Qi). Following the direction is Sui; opposing the direction is Ying. Firm areas require careful handling. Selecting acupoints. Addressing the disease.
It is also said: When needling Ying (Nutritive) level, do not injure Wei (Defensive); when needling Wei level, do not injure Ying. To needle Yang (Wei), hold the needle horizontally and insert obliquely. To needle Yin (Ying), first use the left hand to twist and press the acupoint to be needled.
It is also said: East is Excess, West is Deficiency; Drain South, Tonify North. This refers to the mutual balance of Metal, Wood, Water, Fire, and Earth. Because East belongs to Wood, West belongs to Metal... [Text implies balancing via draining Fire and tonifying Water to subdue Wood and support Metal].
It is also said: What is called Qi Excess is Heat; Qi Deficiency is Cold. For Excess patterns, use the right hand to hold the needle, and the left hand to twist and open the acupoint to drain. For Deficiency patterns... [Text cuts off, implying tonification].
It is also said: For Deficiency, slow insertion and quick withdrawal; for Excess, quick insertion and slow withdrawal. Slow is draining, quick is tonifying. The methods of tonification and drainage follow this principle exactly. When inserting the needle... [Text cuts off].
Rotate the needle handle. Do not rotate. Fish-food-like subtle movements. Slowly... If... Abdomen... The practitioner waits as if walking three Li, the patient remains silent. Settle the mind, sit upright, wait for Qi and pulse to stabilize, then insert the needle.
It is also said: The practitioner of acupuncture must remain connected to body and mind. Mouth like holding a rope, eyes looking inward. Observe Qi changes and do not needle recklessly. Insert needle one Fen, know Heaven... [Text cuts off]. If no... Master... Sinews... Marrow... Five days to death (if liver pierced? Text unspecified), six days to death if Kidney pierced. Three days to death if Lung pierced. Ten days to death if Spleen pierced. One and a half days to death if Gallbladder pierced.
It is also said: Do not needle when greatly drunk. Do not needle when greatly angry. Do not needle when greatly fatigued. Do not needle when greatly full. Do not needle when greatly hungry. Do not needle when greatly thirsty. Do not needle when greatly startled. These are the profound warnings of antiquity.
Huangdi asked Qibo: I have heard of the names of the Nine Needles, corresponding to Heaven, Earth, Four Seasons, and Yin-Yang. I wish to hear the method to transmit to future generations. Qibo replied: Nine... [Text cuts off]. Eight... [Text cuts off]. Seven... [Text cuts off]. Corresponds... [Text cuts off]. Corresponds... [Text cuts off].
The Nine Needles open the nine orifices and eliminate the ailments of the 365 joints. This is called each having its establishment. Huangdi asked: Human life has form, inseparable from Yin and Yang. Heaven and Earth combine Qi, divided into Nine Regions, divided into Four Seasons. Moon has waxing and waning, day has lengthening and shortening, all things arrive together, immeasurable. Deficiency and Excess... [Text cuts off, likely "groaning"], dare ask the method. Qibo said: Wood is felled by Metal, Fire is extinguished by Water, Earth is penetrated by Wood, Metal is deficient by Fire, Water is severed by Earth. All things are thus, inexhaustible. Thus, there are five aspects of acupuncture suspended for the world, but the common people share their food and do not know them. First, govern Shen (Spirit); second, know how to nourish the body; third, know that poisons/drugs are true remedies; fourth, make bi-shi (stone needles) of appropriate size; fifth, know the diagnosis of Zang-Fu and Blood-Qi. When these five methods are established, each has its priority. This is the practice of modern times. Tonify Deficiency, drain Fullness. These are known by all craftsmen. But regarding following Heaven's pattern and Earth's rule, moving according to response, harmonizing is like an echo, following is like a shadow. The Dao has no ghosts or gods, coming and going alone. Huangdi said: I wish to hear this Dao. Qibo said: The truth of all needling must first govern Shen. Once the Five Zang are settled and the Nine Pulses are prepared, then consider the needle. Do not see common pulses, do not hear common ominous signs. Exterior and Interior match, do not rely on form first, play with the coming and going, then apply to the person. People have Deficiency and Excess; do not approach Five Deficiencies, do not stay away from Five Excesses. When the time comes to needle, there is no room for breath. Hand movement focuses, needle is bright and even. Quietly observe meaning, watch for changes of comfort. This is called "Ming Ming" (obscure/subtle), unknown in form. See it as dark clouds, see it as millet grains, follow seeing it fly, do not know who. Still as a crossbow, rising as releasing the trigger. Huangdi said: How is it Deficient? How is it Excess? Qibo said: To needle Deficiency, must achieve Fullness (Qi arrival); to needle Excess, must achieve Deficiency (Qi departure). Once Jing Qi has arrived, guard it carefully and do not lose it. Depth depends on intent, distance is uniform. Like facing an abyss, hand like holding a tiger, Spirit does not engage with worldly matters. Now, the Acupoint Chart Classics are listed afterwards.