“拯救之法，妙用者针，察岁时于天道，定形气于人心。春夏瘦而刺浅，秋冬肥而刺深
。不穷经络阴阳，多逢刺禁。既论脏腑虚实，须向经寻。”
第一韵专论针刺之当谨慎，不可造次，须辨经络阴阳、脏腑虚实而行补泻也。
“原夫起自中焦，水初下漏，太阴为始，至厥阴而方终；穴出云门，抵期门而最后。”
之脉，穴出期门也，为终。周而复始循环，与滴漏天度无差，号曰斗合人统也。
“正经十二，别络走三百余支。”
十二经络、督任两经贯串三百六十余穴，以同日度并诸络。十二经、奇经八脉、皇络、
、横络、丝络，末取尽名。然不过一昼夜脉行一万三千五百息，血行八百一十丈，一周而已
“正侧偃伏，气血有六百余候。”
背为阳，行于阴俞；腹为阴，行于阳俞，总三百六十余穴，左右胁肋合穴六百余候。
“手足三阳，手走头而头走足；手足三阴，足走腹而胸走手”。
手三阳，从手走至头；足三阳，从头走至足；足三阴，从足走至腹；手三阴，从胸
走至手，《难经》所载明矣。
“要识迎随，须明逆顺。”
顺经络而刺是谓补，逆经络而刺是谓泻。手法在人，根据经用度。
“况乎阴阳气血多少为最，厥阴、太阳，少气多血；太阴、少阴，少血多气；而又气多
血少者，少阳之分；气盛血多者，阳明之位。先详多少之宜，次察应至之气”。
气血多少，已注经络，不必重论。
“轻滑慢而未来，沉涩紧而已至。”
指弹其穴，穴下气轻、滑、慢，气未至也，勿刺，待气至方可刺也。穴下气来沉、涩而
急，即可刺也。
“既至也，量寒热而留疾。未至者，据虚实而候气。”
气至也，可留则留，可速则速。寒则留，热则速，不可失时。候气未至，或进或退，或
按或提等，引气至方可刺也。
“气之至也，若鱼吞钩饵之浮沉。”
气至穴下，若鱼吞钩，若蚁奔走，或浮或沉也。
“气未至也，似潜处幽堂之深邃。”
穴下气不至，若虚堂无人，刺之无功，不可刺也。
“气至速而效速，气至迟而不治。”
气之至也，刺之即愈。气未至也，如刺绣工，徒劳人尔。
“观夫九针之法，毫针最微，七星可应，众穴主持。”
古针有九名，毫针按七星斡运璇玑，最为常用也。
“本形金也，有蠲邪扶正之道。”
金者，刚健中正之性，可以去邪，扶持正气也。本形言针之为物。
“短长水也，有决凝开滞之机。”
水有开山穿石之力，以润下为功。针之短长深浅，如水之用也。
“定刺象木，或斜或正。”
斜刺，可曲，可直，可斜，可正，犹木之曲直也。
“口藏比火，进阳补羸。”
口温针热，补调荣卫，毋令冷热相伤，犹火之能炎上也。
“循机扪而可塞，以象土。实应五行而可知。”
土可以塞水，针可以塞病，源是以象土也。一针之用，五行俱全。
“然是一寸六分，包含妙理。虽细桢于毫发，同贯多岐。”
恒所用者毫针也。按黄帝铜人流注之法，肘前膝下一寸六分，只有八分为针柄，是针二
寸四分也。按气血、经络变化无方，惟针所治。
“可平五脏之寒热，能调六脏之虚实。”
脏腑要分表里、虚实、寒热，针法在斯矣。
“拘挛闭塞，遣八邪而去矣；寒热痛痹，开四关而已之。”
太乙移宫之日，八风之邪。主人寒热头痛，若开辟四关，病可除也。四关者，两手、两
足，刺之而已矣。正所谓六十六穴之中也。
“凡刺者，使本神朝而后入；既刺也，使本神定而气随。神不朝而勿刺，神已定而可施
神者脉也。脉息见于穴下，气至可刺之，脉息不至则不均，不全则不定，穴下气分不
可刺也。至慎、至慎。
“定脚处取气血为主意，下手处认水土是根基。”
先占口鼻，呼吸匀者可刺。水土者，太溪、冲阳也。绝则勿刺焉。
“天、地、人，三才也，涌泉同璇玑、百会。”
百会在顶，应天主乎气；涌泉在足底，应地主乎精；璇玑在胸，应人主乎神。得之者生
，失之者亡，应乎三才者也。
“上中下三部也，大包与天枢、地机。”
上中下三部，谓之三要。大包在腋下三寸，主脾之大络，一要也；天枢者，挟脐旁二寸
，谓之关，二要也；地机者，脾舍之 ，在膝下五寸，下部之总，三要也。
“阳跷、阳维并督脉，主肩背腰腿在表之病。”
督脉起下极之俞，主肩背夹脊之病。阳跷在足外踝下白肉际，足太阳膀胱穴。阳维在膀
胱下命门穴，与督脉皆属阳，为补泻兼治胫酸、身颤、癫痫之疾。督脉为阳脉之海。
“阴跷、阴维、任、带、冲，去心腹胁肋在里之疑。”
任脉起中极之俞，上毛际曲骨俞。冲脉起气冲并足阳明至胸，散诸部中。带脉起于季胁
下一寸八分，周回一身，与任脉同治，阴脉之海也。阴跷起于跟中。阴维起于诸阴交会处，所治
“二陵、二跷、二交，似续而交五太。两间、两商、两井，相根据而列两肢（两肢当作四
阳陵泉、阴陵泉、阳跷、阴跷，交信、交仪。五太者，相接太冲、太白、太溪、太渊、
太陵，商丘、商阳，二间、三间，天井、肩井相根据乎手足四肢也。上下左右，前后内外交平
而百病可治也。
“足见取穴之法，必有分寸。先审自意，次观肉分。或伸屈而得之，或平直而安定。在
阳部筋骨之侧，陷下为真；在阴分 之间，动脉相应。”
取穴莫熟于分寸，详字意最紧。手背、足背、脊背，阳部在两筋之旁，以指按陷下者是
穴。手心、脚底、腹肚，阴之分，在筋骨 之间，以指下动脉应之是穴也。
“取五穴用一穴而必端，取三经使一经而可正。”
取五穴者，谓如阳经用甲、丙、戊、庚、壬时，取一时，分井、荥、输、经、合，五穴
既定
为奇偶，三经只取一经。余同此例。
“头部与肩部详分，督脉与任脉异定。”
此言经络须要精熟，督脉、任脉，一阳一阴，在明师手指，不可造次。
“明标与本，论刺深刺浅之经；住痛移疼，取相交相贯之迳。”
日法寅、卯、辰，上为标；申、酉、戌，下为本。巳、午、未，上为标；亥、子、丑，
下为
“岂不闻脏腑病，而求门、海、俞、募之微。”
门、海出入之道，俞、募终始之处，五脏各有俞、募。
“经络滞，而求原、别、交、会之道。”
阴俞阴，谓之交；阳原阳，谓之会。
“更从四根，三结，根据标本而刺无不痊。”
《素问》云∶太阳根于至阴，结于命门；阳明根于厉兑，终于颃颡；少阳根于窍阴，结
笼；太阴根于隐白，结于太仓；少阴根于涌泉，结于廉泉；厥阴根于大敦，结于玉英，此谓
三结四根。有足太阳根于复溜，溜于京骨，注于昆仑，入于天柱、飞扬也；足少阳根于窍阴
，溜于丘墟，注于阳辅，入于光明、天容也；足阳明根于厉兑，溜于冲阳，注于下陵，入于
人迎、丰隆也；手太阳根于少泽，溜于阳谷，注于少海，入于天窗、支正也；手少阳根于关
冲，溜于阳池，注于支沟，入于天牖、外关也；手阳明根于商阳，溜于合谷，注于阳溪，入
于天突、偏历也；手太阴根于少商，溜于太渊，注于列缺，入于迎香；手少阴根于少冲，溜
于神门，注于通里，入于极泉；手厥阴根于中冲，溜于太陵，注于内茎，入于天池、 门也
。按∶《素问》此篇不载后一段。
“但用八法、五门，分主客而针无不效。”
用针八法者，迎随一也，转针二也，指法三也，针头四也，虚实五也，阴阳六也，提按
七也，呼吸八也。补虚泻实，损益在此八法。
五门者，井、荥、输、经、合也。春刺井，夏刺荥，秋刺经，冬刺合，四季月刺输穴。
五门一月一同一日，亦有五门同年辰例。客者，客邪也；主者，主气也。知之者，刺之无有不效
“八脉始终连八会，本是纪纲；十二经络十二原，是为枢要。”
甲光明走乙肝，乙蠡沟走甲胆，丙腕骨走丁心，丁通里走丙小肠，戊丰隆走巳脾，巳公
孙走戊胃，庚偏历走辛肺，辛列缺走庚大肠，壬飞扬走癸肾，癸大钟走壬膀胱，三焦与包络相为
表里，此为十二原穴。八脉者，奇经也。有督脉、任脉、冲脉、带脉、阴维、阳维、阴跷、
阳跷，是为八脉也。八会者，腑会中脘，脏会章门，筋会阳陵泉，髓会阳辅，血会膈俞，骨
会大杼，脉会太渊，气会膻中，此八穴阴通八脉，相辅而用。一日刺六十六穴之法，方见幽
微；一时取十二经之原，始知要妙。
一日刺六十六穴之法，用甲、丙、戊、庚、壬五穴，每时相配乙、丁、己、辛、癸。一
时十穴，五六三十，两手两足相对，共计六十穴。一时平取十二经之原，亦可遍经而已矣。
“原夫补泻之法，非呼吸而在手指；速效之功，要交正而识本经。”
《经》云∶宁失其穴，勿失其经；宁失其时，勿失其气。古人云∶有八法∶弹、捻、循
、扪、摄、按、爪、切，用此如神，故不再执呼吸也。
“交经缪刺，左有病而右畔取；泻络远针，头有病而脚上针。”
手足大病，左因右侵凌，右因左攻击。黄帝云∶是动则病经气，更取所生者，病血络更
然，故上下、前后、左右、腹背，交经平刺也。
“巨刺与缪刺各异，微针与妙刺相通。”
巨、微、妙，毫针之刺；缪，交平而刺；巨，随气色而针之，故不同也。
“观部分而知经络之虚实；视浮沉而辨脏腑之寒温。”
此言三部九候，刺虚实、寒热、表里也，而后刺法行焉。
“且夫先令针耀，而虑针损；次藏口内，而欲针温。”
古人云∶口温针暖，毋令针冷，与皮肉相合，故不损折也。
“目无外视，手如握虎，心无内慕，如待贵人。左手重而多按，欲令气散；右手轻而徐
入，不痛之因。”
手法之原，先要左手在穴重按有准，右手轻捻至分寸，自不痛也。
“空心恐怯，直立侧而多晕；背目沉掐，坐卧平而没昏。”
此明用针规矩法式也。
“推于十干、十变，知孔穴之开合；论其五行、五脏，察日时之旺衰。伏如横弩，应若
发机。阴交、阳别而定血晕，阴跷、阳维而下胎衣。”
三阴之交与三阳别走阴跷、阳维，皆治产难、下胎、血晕，此之谓也。
“痹厥偏枯，迎随俾经络接续；漏崩带下，温补使气血根据归。”
风科有一痹，言风寒湿冷而为痹也。接续，刺包、焦诸穴。女人血下有四∶崩者急下，
漏者点滴下，渗者浸浸而下，带者随便溺而下。荣卫气息安定，方可刺也。
“静以久留，停针候之。”
用针刺产难、崩漏淹涎等病，皆可停针留法，罔不效也。
“必准者，取照海治喉中之闭塞；端的处，用大钟治心内之呆痴。”
照海通阴跷，足少阴经也，可刺喉闭。大钟走足太阳，可刺失心之病。
“大抵疼痛实泻，痒麻虚补。体重节痛而俞居，心下痞满而井主。”
百病麻痒不仁、清冷者，虚也，可补之；疼痛者，实也，可泻之。五门所主不同，井主
心下满闷；荥主气热恍惚；俞主体节疼痛；经主寒热喘嗽；合主气逆泄利也。
“心胀咽痛，针太冲而必除；脾痛胃疼，泻公孙而立愈。胸满腹痛刺内关，胁疼肋痛刺
飞虎。筋挛骨痛而补魂门，体热劳嗽而泻魄户。头风头痛刺申脉与金门，眼痒眼疼，泻光明与地
五。泻阴 止盗汗，治小儿骨蒸。刺偏历利小便，医大人水蛊。中风环跳而宜刺，虚损天枢
此一节俞穴明注，不必重解。
“由是午前卯后，太阴生而疾温；离左酉南，月朔死而速冷。”
子、丑、寅三时，阴中之少阳不足为用也。午前卯后，乃辰巳之时，阳中之老阳，可治
万病
之虚寒。酉、戌、亥三时，阴中之老阴，不足生发也。离左酉南，乃未申之时，阳中之少阴
，可治万病之烦躁者。温其虚寒则针而补之，灸而呵之；冷其烦躁则针而泻之，灸而吹之。
以丈夫同室女、妇人，比童子治之。
“循扪弹努，留吸母以坚长。爪下伸提，疾呼子而嘘短。”
此言八法，虚补其母，实泻其子也。
“动退空歇，迎夺右而泻凉；推内进搓，随济左而补暖。”
此明左右转针补泻，取手俯、手仰法也。
“慎之！大危疾患，色脉不顺而莫针；寒热风阴，饥饱醉劳而切忌。”
天有六气，阴、阳、风、雨、晦、明；地有六邪，风、寒、暑、湿、温、燥；人有六
情，喜、怒、哀、乐、好、恶。共十八事，皆禁忌，不可针也。
“望不补而晦不泻，弦不夺而朔不济。”
望日魂魄皆满，血气坚盈，不可补也。晦日月空已尽，人气已衰不可泻也。朔日月会也
，月
之阴魄未成，日之阳魂始生，人气亦然，故不可泻也。上弦月始生，气血始结，卫气始行，
不可夺也。下弦月始减，人气血亦空，不可
古圣有云，针刺之法大禁，一月之内晦、朔、弦、望四日，谓之四忌。
“精其心而穷其法，无灸艾而坏其皮；正其理而求其原，免投针而失其位。”
“位”者，胃也。灸不当其穴，损伤荣血，肝也。刺不中其法，丧败卫气，胃也。
“避灸处而和四肢，四十有九；禁刺处而除六俞，一十有二。”
“救治疾病的方法中，针灸最为精妙。要观察天时气候的变化，判断患者体质的强弱。春夏季节人体消瘦，针刺宜浅；秋冬季节人体丰腴，针刺宜深。如果不通晓经络阴阳的道理，往往会触犯针刺的禁忌。既然讨论了脏腑的虚实状况，就必须依据经脉来寻找治疗穴位。”
第一段韵文专门论述针刺应当谨慎，不可草率行事，必须辨别经络的阴阳属性和脏腑的虚实状态来进行补泻操作。
“追溯经气的起源，始于中焦，如同水从漏壶滴下，太阴肺经开始，至厥阴肝经结束；穴位从云门穴出发，到达期门穴为止。”
经脉的循环，穴位从期门穴终结，周而复始，循环不息，与天体运行的度数没有差别，被称为符合天人相应的规律。
“十二正经和别络共有三百多个分支。”
十二经络、督脉和任脉贯穿三百六十多个穴位，对应天日之数以及诸络脉。十二经、奇经八脉、皇络、横络、丝络等，无法一一列举名称。然而不过一昼夜，脉气运行一万三千五百息，血液运行八百一十丈，完成一周天的循环。
“身体正侧仰卧俯卧时，气血有六百多个候应点。”
背部属阳，行于阴俞（背俞穴）；腹部属阴，行于阳俞（此处指腹部的穴位或泛指阴经穴位），总共三百六十多个穴位，加上左右胁肋部的合穴，共有六百多个候应点。
“手足三阳经，手经走向头部，头经走向足部；手足三阴经，足经走向腹部，胸经走向手部。”
手三阳经，从手走向头；足三阳经，从头走向足；足三阴经，从足走向腹；手三阴经，从胸走向手，《难经》中有明确记载。
顺着经络走向针刺称为补法，逆着经络走向针刺称为泻法。手法运用在于人，需根据经脉理论进行操作。
“更何况阴阳气血的多少是最关键的，厥阴经和太阳经，气少血多；太阴经和少阴经，血少气多；而又有气多血少的，是少阳经的特点；气盛血多的，是阳明经的位置。首先要详细分析气血多少的适宜情况，其次观察应至的气机。”
“如果感觉轻滑慢，说明经气尚未到来；如果感觉沉涩紧，说明经气已经到来。”
用手指弹击穴位，如果穴位下感觉气感轻、滑、慢，说明经气未至，不要针刺，等待气至方可针刺。如果穴位下感觉气来沉、涩且急，就可以针刺了。
“经气已至，要根据寒热病情决定留针时间的长短；经气未至，要根据虚实情况候引经气。”
经气已至，该留针就留针，该快出针就快出针。寒证宜留针，热证宜速刺，不可错失时机。候引经气未至时，可以通过进针、退针、按压、提插等方法，引导经气到来后方可针刺。
经气到达穴位下，感觉像鱼吞钩一样，或者像蚂蚁奔走，有时浮有时沉。
“观察九针的方法，毫针最细微，对应七星，主持众多穴位的治疗。”
金具有刚健中正的性质，可以去除邪气，扶持正气。“本形”指的是针这种物体。
“针的长短属水，有决断凝滞、开通阻滞的机制。”
水有开山穿石的力量，以润下为功效。针的长短深浅，就像水的应用一样。
斜刺，可曲可直，可斜可正，就像木头的曲直特性一样。
口中温热针具，补调营卫，不让冷热相互伤害，就像火能炎上一样。
土可以塞水，针可以堵塞病邪之源，所以象征土。一根针的使用，五行俱全。
“然而这一寸六分的毫针，包含奥妙道理。虽然细小如毛发，却能贯通多条歧路。”
通常使用的是毫针。按照黄帝铜人流注之法，肘前膝下一寸六分，只有八分为针柄，所以针身长二寸四分。根据气血、经络变化无常，只有依靠针来治疗。
“拘挛闭塞，遣散八邪即可去除；寒热痛痹，开启四关即可治愈。”
太乙移宫之日，受八风之邪侵袭。导致主人寒热头痛，如果开辟四关，病可除也。四关指的是两手两足的特定穴位，针刺它们即可。这正是六十六穴之中的内容。
“大凡针刺，要使患者的精神集中后再进针；既已针刺，要使患者精神安定而经气跟随。精神不集中就不要刺，精神安定后才可以施术。所谓神，就是脉象。脉象显现在穴位下，经气至才可刺，脉象不至则不均匀，不全则不稳定，穴位下气分不调和不可刺。务必谨慎，务必谨慎。”
先观察口鼻呼吸，呼吸均匀者可刺。水土者，指太溪穴和冲阳穴。如果脉绝则勿刺。
百会在头顶，应天主乎气；涌泉在足底，应地主乎精；璇玑在胸部，应人主乎神。得到这三者则生，失去则亡，这是对应三才的道理。
上中下三部，称为三要。大包在腋下三寸，主脾之大络，是一要；天枢在脐旁二寸，称为关，是二要；地机在膝下五寸，是下部之总，是要。
督脉起于下极之俞，主治肩背夹脊之病。阳跷在足外踝下白肉际，属足太阳膀胱经。阳维在膀胱下命门穴附近，与督脉皆属阳，为补泻兼治胫酸、身颤、癫痫之疾。督脉为阳脉之海。
任脉起于中极之俞，上行至毛际曲骨俞。冲脉起于气冲，并足阳明经至胸，散布于各部。带脉起于季胁下一寸八分，周回一身，与任脉同治，为阴脉之海。阴跷起于跟中。阴维起于诸阴交会处，所治病证……
“二陵、二跷、二交，似续而交五太。两间、两商、两井，相根据而列两肢（两肢当作四肢）。”
阳陵泉、阴陵泉、阳跷、阴跷，交信、交仪（应为交信）。五太者，相接太冲、太白、太溪、太渊、太陵，商丘、商阳，二间、三间，天井、肩井相根据乎手足四肢也。上下左右，前后内外交平而百病可治也。
“由此可见取穴的方法，必须有分寸。先审察自己的意念，次观察肌肉纹理。或伸屈而得之，或平直而安定。在阳部筋骨之侧，陷下为真；在阴分之间，动脉相应。”
取穴莫熟于分寸，详字意最紧。手背、足背、脊背，阳部在两筋之旁，以指按陷下者是穴。手心、脚底、腹肚，阴之分，在筋骨之间，以指下动脉应之是穴也。
取五穴者，谓如阳经用甲、丙、戊、庚、壬时，取一时，分井、荥、输、经、合，五穴既定。为奇偶，三经只取一经。余同此例。
此言经络须要精熟，督脉、任脉，一阳一阴，在明师手指，不可造次。
日法寅、卯、辰，上为标；申、酉、戌，下为本。巳、午、未，上为标；亥、子、丑，下为本。
“经络滞，而求原、别、交、会之道。”
阴俞阴，谓之交；阳原阳，谓之会。
“更从四根，三结，根据标本而刺无不痊。”
《素问》云∶太阳根于至阴，结于命门；阳明根于厉兑，终于颃颡；少阳根于窍阴，结于笼；太阴根于隐白，结于太仓；少阴根于涌泉，结于廉泉；厥阴根于大敦，结于玉英，此谓三结四根。有足太阳根于复溜，溜于京骨，注于昆仑，入于天柱、飞扬也；足少阳根于窍阴，溜于丘墟，注于阳辅，入于光明、天容也；足阳明根于厉兑，溜于冲阳，注于下陵，入于人迎、丰隆也；手太阳根于少泽，溜于阳谷，注于少海，入于天窗、支正也；手少阳根于关冲，溜于阳池，注于支沟，入于天牖、外关也；手阳明根于商阳，溜于合谷，注于阳溪，入于天突、偏历也；手太阴根于少商，溜于太渊，注于列缺，入于迎香；手少阴根于少冲，溜于神门，注于通里，入于极泉；手厥阴根于中冲，溜于太陵，注于内茎，入于天池、门也。按∶《素问》此篇不载后一段。
用针八法者，迎随一也，转针二也，指法三也，针头四也，虚实五也，阴阳六也，提按七也，呼吸八也。补虚泻实，损益在此八法。
五门者，井、荥、输、经、合也。春刺井，夏刺荥，秋刺经，冬刺合，四季月刺输穴。五门一月一同一日，亦有五门同年辰例。客者，客邪也；主者，主气也。知之者，刺之无有不效。
甲光明走乙肝，乙蠡沟走甲胆，丙腕骨走丁心，丁通里走丙小肠，戊丰隆走巳脾，巳公孙走戊胃，庚偏历走辛肺，辛列缺走庚大肠，壬飞扬走癸肾，癸大钟走壬膀胱，三焦与包络相为表里，此为十二原穴。八脉者，奇经也。有督脉、任脉、冲脉、带脉、阴维、阳维、阴跷、阳跷，是为八脉也。八会者，腑会中脘，脏会章门，筋会阳陵泉，髓会阳辅，血会膈俞，骨会大杼，脉会太渊，气会膻中，此八穴阴通八脉，相辅而用。一日刺六十六穴之法，方见幽微；一时取十二经之原，始知要妙。
一日刺六十六穴之法，用甲、丙、戊、庚、壬五穴，每时相配乙、丁、己、辛、癸。一时十穴，五六三十，两手两足相对，共计六十穴。一时平取十二经之原，亦可遍经而已矣。
“原夫补泻之法，非呼吸而在手指；速效之功，要交正而识本经。”
《经》云∶宁失其穴，勿失其经；宁失其时，勿失其气。古人云∶有八法∶弹、捻、循、扪、摄、按、爪、切，用此如神，故不再执呼吸也。
手足大病，左因右侵凌，右因左攻击。黄帝云∶是动则病经气，更取所生者，病血络更然，故上下、前后、左右、腹背，交经平刺也。
巨、微、妙，毫针之刺；缪，交平而刺；巨，随气色而针之，故不同也。
“且夫先令针耀，而虑针损；次藏口内，而欲针温。”
“目无外视，手如握虎，心无内慕，如待贵人。左手重而多按，欲令气散；右手轻而徐入，不痛之因。”
手法之原，先要左手在穴重按有准，右手轻捻至分寸，自不痛也。
“空心恐怯，直立侧而多晕；背目沉掐，坐卧平而没昏。”
此明用针规矩法式也。
“推于十干、十变，知孔穴之开合；论其五行、五脏，察日时之旺衰。伏如横弩，应若发机。阴交、阳别而定血晕，阴跷、阳维而下胎衣。”
三阴之交与三阳别走阴跷、阳维，皆治产难、下胎、血晕，此之谓也。
风科有一痹，言风寒湿冷而为痹也。接续，刺包、焦诸穴。女人血下有四∶崩者急下，漏者点滴下，渗者浸浸而下，带者随便溺而下。荣卫气息安定，方可刺也。
“静以久留，停针候之。”
“必准者，取照海治喉中之闭塞；端的处，用大钟治心内之呆痴。”
照海通阴跷，足少阴经也，可刺喉闭。大钟走足太阳，可刺失心之病。
“大抵疼痛实泻，痒麻虚补。体重节痛而俞居，心下痞满而井主。”
百病麻痒不仁、清冷者，虚也，可补之；疼痛者，实也，可泻之。五门所主不同，井主心下满闷；荥主气热恍惚；俞主体节疼痛；经主寒热喘嗽；合主气逆泄利也。
“心胀咽痛，针太冲而必除；脾痛胃疼，泻公孙而立愈。胸满腹痛刺内关，胁疼肋痛刺飞虎。筋挛骨痛而补魂门，体热劳嗽而泻魄户。头风头痛刺申脉与金门，眼痒眼疼，泻光明与地五。泻阴 止盗汗，治小儿骨蒸。刺偏历利小便，医大人水蛊。中风环跳而宜刺，虚损天枢。”
此一节俞穴明注，不必重解。
子、丑、寅三时，阴中之少阳不足为用也。午前卯后，乃辰巳之时，阳中之老阳，可治万病之虚寒。酉、戌、亥三时，阴中之老阴，不足生发也。离左酉南，乃未申之时，阳中之少阴，可治万病之烦躁者。温其虚寒则针而补之，灸而呵之；冷其烦躁则针而泻之，灸而吹之。以丈夫同室女、妇人，比童子治之。
此明左右转针补泻，取手俯、手仰法也。
“慎之！大危疾患，色脉不顺而莫针；寒热风阴，饥饱醉劳而切忌。”
天有六气，阴、阳、风、雨、晦、明；地有六邪，风、寒、暑、湿、温、燥；人有六情，喜、怒、哀、乐、好、恶。共十八事，皆禁忌，不可针也。
望日魂魄皆满，血气坚盈，不可补也。晦日月空已尽，人气已衰不可泻也。朔日月会也，月之阴魄未成，日之阳魂始生，人气亦然，故不可泻也。上弦月始生，气血始结，卫气始行，不可夺也。下弦月始减，人气血亦空，不可。
古圣有云，针刺之法大禁，一月之内晦、朔、弦、望四日，谓之四忌。
“精其心而穷其法，无灸艾而坏其皮；正其理而求其原，免投针而失其位。”
“位”者，胃也。灸不当其穴，损伤荣血，肝也。刺不中其法，丧败卫气，胃也。
“避灸处而和四肢，四十有九；禁刺处而除六俞，一十有二。”
"The method of rescue, and its wonderful application lies in acupuncture. Observe the heavenly dao regarding seasons and years, and determine the constitution (Xingqi) based on the human mind and body. In spring and summer, when the body is lean, needling should be shallow; in autumn and winter, when the body is plump, needling should be deep. If one does not exhaustively understand the yin and yang of the meridians, one will often encounter contraindications for needling. Having discussed the deficiency and excess of the Zang-Fu organs, one must seek the treatment along the meridians."
The first rhyme specifically discusses that needling must be cautious and not hasty; one must differentiate the yin and yang of the meridians and the deficiency and excess of the Zang-Fu organs to perform tonification and sedation.
"Tracing back to the origin, it starts from the Middle Jiao (Middle Burner), like water dripping from a clepsydra. The Taiyin Lung Meridian begins, ending only at the Jueyin Liver Meridian. Acupoints emerge from Yunmen (LU-1), reaching Qimen (LR-14) as the final point."
The meridian circulation ends with acupoints at Qimen, looping back continuously without error compared to celestial degrees, known as conforming to the human system.
"The twelve regular meridians and their collateral branches number over three hundred."
The twelve meridians, Du Mai (Governing Vessel), and Ren Mai (Conception Vessel) interweave over three hundred and sixty acupoints, corresponding to the days of the year and various collaterals. The twelve meridians, eight extraordinary vessels, Huang Luo, Heng Luo, and Si Luo cannot be fully named. However, within a day and night, the pulse qi travels thirteen thousand five hundred breaths, and blood travels eight hundred and ten zhang, completing one cycle.
"In upright, supine, prone, or lateral positions, there are over six hundred qi response points."
The back belongs to Yang, traversing the Yin Shu (Back-Shu points); the abdomen belongs to Yin, traversing the Yang Shu (here referring to abdominal points or generally Yin meridian points). Totaling over three hundred and sixty acupoints, combined with the He-Sea points of the left and right costal regions, there are over six hundred response points.
"The hand and foot Three-Yang meridians: Hand meridians go to the head, and Head meridians go to the feet; the hand and foot Three-Yin meridians: Foot meridians go to the abdomen, and Chest meridians go to the hands."
The Hand Three-Yang meridians go from hand to head; Foot Three-Yang meridians go from head to foot; Foot Three-Yin meridians go from foot to abdomen; Hand Three-Yin meridians go from chest to hand. This is clearly recorded in the *Nan Jing* (Classic of Difficult Issues).
"To understand Ying-Sui (following and opposing) techniques, one must clarify reverse and forward directions."
Needling in the direction of the meridian flow is called Tonification; needling against the meridian flow is called Sedation. The technique depends on the practitioner, applied according to meridian theory.
"Moreover, the abundance and scarcity of yin and yang qi and blood are most critical. Jueyin and Taiyang have little qi and much blood; Taiyin and Shaoyin have little blood and much qi; furthermore, Shaoyang has much qi and little blood; Yangming has abundant qi and much blood. First, carefully consider the suitability of abundance and scarcity, then observe the arriving qi."
The details of qi and blood abundance and scarcity are already noted in the meridian commentaries and need not be repeated.
"If the sensation is light, slippery, and slow, the qi has not yet arrived; if it is heavy, choppy, and tight, the qi has arrived."
Flicking the acupoint with a finger, if the sensation under the point is light, slippery, and slow, the qi has not arrived; do not needle, wait for the qi to arrive before needling. If the sensation under the point is heavy, choppy, and urgent, it is time to needle.
"When the qi has arrived, retain or release the needle based on cold or heat conditions. When the qi has not arrived, await the qi based on deficiency or excess."
When the qi has arrived, retain if necessary, or remove quickly if appropriate. Cold conditions require retention; heat conditions require quick removal; do not miss the timing. To await the arrival of qi, use methods such as advancing, withdrawing, pressing, or lifting to guide the qi to arrive before needling.
"The arrival of qi feels like fish swallowing bait, floating and sinking."
When qi arrives under the acupoint, it feels like a fish swallowing a hook, or ants running, sometimes floating, sometimes sinking.
"The absence of qi feels like being in a deep, secluded hall."
If qi has not arrived under the acupoint, it feels like an empty hall with no one present; needling here is ineffective, do not needle.
"If qi arrives quickly, the effect is quick; if qi arrives slowly, it is difficult to treat."
When qi arrives, healing occurs immediately upon needling. If qi has not arrived, it is like an embroiderer working in vain.
"Observing the methods of the Nine Needles, the Filiform Needle (Hao Zhen) is the finest, corresponding to the Seven Stars, and governs the treatment of numerous acupoints."
There were nine types of ancient needles. The Filiform Needle operates according to the Seven Stars and the Xuanji mechanism, making it the most commonly used.
"Its original form is Metal, possessing the way to dispel evil and support righteousness."
Metal possesses the nature of firmness, uprightness, and centrality, capable of removing pathogenic factors and supporting healthy qi. "Original form" refers to the needle itself.
"Its length and shortness correspond to Water, having the mechanism to resolve stagnation and open blockages."
Water has the power to cut through mountains and pierce stones, achieving its function through moistening and descending. The length and depth of the needle are like the application of water.
"Fixed needling angles resemble Wood, either oblique or straight."
Oblique needling can be curved or straight, slanted or upright, just like the flexibility of wood.
"Holding the needle in the mouth compares to Fire, advancing Yang and tonifying weakness."
Warming the needle in the mouth provides heat, regulating Ying and Wei Qi, preventing damage from cold or heat imbalance, similar to how fire flares upward.
"Following the mechanism and palpating seals it, resembling Earth. Adapting to the Five Elements reveals its principles."
Earth can dam water; the needle can seal the source of disease, thus resembling Earth. The use of a single needle encompasses all Five Elements.
"However, this one-cun-six-fen needle contains profound principles. Though finer than a hair, it penetrates multiple divergent paths."
The commonly used needle is the Filiform Needle. According to the Yellow Emperor's Bronze Man meridian flow method, from the front of the elbow to below the knee is one cun and six fen, with only eight fen being the handle, making the needle body two cun and four fen long. Based on the variable changes of qi and blood and meridians, only the needle can treat them.
"It can balance the cold and heat of the Five Zang organs and regulate the deficiency and excess of the Six Fu organs."
Zang-Fu organs must be differentiated by exterior-interior, deficiency-excess, and cold-heat; this is where needling methods lie.
"For spasms and blockages, dispatch the Eight Evils to remove them; for cold-heat pain and bi syndrome, open the Four Gates to cure it."
On the day of Taiyi shifting palaces, affected by the Eight Winds causing cold-heat and headache, opening the Four Gates can eliminate the disease. The Four Gates refer to specific acupoints on both hands and feet; needling them suffices. These are among the sixty-six acupoints.
"Generally, for needling, ensure the patient's Shen (Spirit) is gathered before insertion; after needling, ensure the Shen is settled and the qi follows. Do not needle if the Shen is not gathered; apply treatment once the Shen is settled. 'Shen' refers to the pulse. The pulse manifests under the acupoint; when qi arrives, one may needle. If the pulse does not arrive, it is uneven; if incomplete, it is unstable; if the qi distribution under the acupoint is disordered, do not needle. Be extremely cautious, extremely cautious."
"At the fixed position, prioritize qi and blood; at the moment of insertion, recognize Earth and Water as the foundation."
First, observe the nose and mouth; if breathing is uniform, one may needle. 'Earth and Water' refer to Taixi (KI-3) and Chongyang (ST-42). If the pulse is absent, do not needle.
"Heaven, Earth, and Man constitute the Three Powers; Yongquan (KI-1) corresponds to Xuanji and Baihui (DU-20)."
Baihui is at the vertex, corresponding to Heaven governing Qi; Yongquan is at the sole of the foot, corresponding to Earth governing Essence; Xuanji is in the chest, corresponding to Man governing Spirit. Possessing these leads to life; losing them leads to death, aligning with the Three Powers.
"The Upper, Middle, and Lower parts correspond to Dabao (SP-21), Tianshu (ST-25), and Dijia (SP-8)."
The Upper, Middle, and Lower parts are called the Three Essentials. Dabao is three cun below the axilla, governing the Great Collateral of the Spleen, the first essential; Tianshu is two cun lateral to the umbilicus, called the Pass, the second essential; Dijia is five cun below the knee, the general of the lower part, the third essential.
"Yang Qiao, Yang Wei, and the Du Mai govern diseases of the shoulder, back, waist, and legs on the exterior."
The Du Mai originates from the lower extreme Shu point, governing diseases of the shoulder and back along the spine. Yang Qiao is at the white flesh margin below the lateral malleolus, belonging to the Foot Taiyang Bladder Meridian. Yang Wei is near the Mingmen point below the Bladder meridian. Both belong to Yang and jointly treat calf soreness, tremors, and epilepsy via tonification and sedation. The Du Mai is the Sea of Yang Meridians.
"Yin Qiao, Yin Wei, Ren, Dai, and Chong remove doubts regarding internal diseases of the heart, abdomen, and costal region."
The Ren Mai originates from Zhongji (CV-3) Shu point, ascending to Qugu (CV-2) at the pubic hairline. The Chong Mai originates from Qichong (ST-30), runs with the Foot Yangming Stomach Meridian to the chest, and scatters throughout various regions. The Dai Mai originates one cun and eight fen below the costal angle, encircling the body, treating together with the Ren Mai as the Sea of Yin Meridians. Yin Qiao originates from the heel. Yin Wei originates from the intersection of all Yin meridians, treating...
"Er Ling, Er Qiao, Er Jiao seem to continue and intersect with Wu Tai. Liang Jian, Liang Shang, Liang Jing are based on each other and arranged in the four limbs."
Yang Lingquan (GB-34), Yin Lingquan (SP-9), Yang Qiao, Yin Qiao, Jiaoxin (KI-8), Jiaoyi (likely Jiaoxin). Wu Tai refers to connecting Taichong (LR-3), Taibai (SP-3), Taixi (KI-3), Taiyuan (LU-9), and Tailing (PC-3), Shangqiu (SP-5), Shangyang (LI-1), Erjian (LI-2), Sanjian (LI-3), Tianjing (SJ-10), and Jianjing (GB-21) based on the four limbs. Up, down, left, right, front, back, inside, outside intersect and level out, curing all diseases.
"This shows that the method of selecting acupoints must have precise measurements. First examine your own intention, then observe the muscle layers. Obtain them through extension or flexion, or stabilize them in a flat or straight position. On the Yang side beside tendons and bones, depressions are true points; on the Yin side between tendons and bones, corresponding arterial pulses indicate points."
Selecting acupoints requires familiarity with measurements; the character 'xiang' (detail) is crucial. On the back of hands, feet, and spine (Yang sides), beside two tendons, pressing down to find a depression indicates the point. On palms, soles, and abdomen (Yin sides), between tendons and bones, feeling an arterial pulse underneath the finger indicates the point.
"To select five acupoints using one is essential for accuracy; to select three meridians using one ensures correctness."
Selecting five acupoints refers to, for example, when Yang meridians correspond to Jia, Bing, Wu, Geng, Ren hours, select one hour, dividing into Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points, fixing five acupoints. For odd/even pairs, select only one of the three meridians. The rest follow this example.
"Distinguish the head and shoulders in detail; define the Du Mai and Ren Mai differently."
This states that meridians must be thoroughly mastered. The Du Mai and Ren Mai, one Yang and one Yin, are clarified by a master's guidance and should not be treated hastily.
"Clarify Biao (Branch) and Ben (Root), discuss meridians for deep and shallow needling; stop pain and move discomfort, select pathways of intersecting and penetrating meridians."
Day methods: Yin, Mao, Chen hours are Upper Biao; Shen, You, Xu hours are Lower Ben. Si, Wu, Wei hours are Upper Biao; Hai, Zi, Chou hours are Lower Ben.
"Have you not heard that for Zang-Fu diseases, one seeks the subtleties of Men, Hai, Shu, and Mu points?"
Men and Hai are passages of entry and exit; Shu and Mu are starting and ending points. Each of the Five Zang organs has Shu and Mu points.
"For meridian and vessel stagnation, seek the ways of Yuan, Bie, Jiao, and Hui points."
Yin Shu and Yin represent Jiao (intersection); Yang Yuan and Yang represent Hui (meeting).
"Furthermore, following the Four Roots and Three Knots, needling according to Biao and Ben ensures complete recovery."
The *Su Wen* states: Taiyang roots at Zhiyin (BL-67), knots at Mingmen; Yangming roots at Lidui (ST-45), ends at Hangsang; Shaoyang roots at Qiaoyin (GB-44), knots at Long; Taiyin roots at Yinbai (SP-1), knots at Taicang; Shaoyin roots at Yongquan (KI-1), knots at Lianquan; Jueyin roots at Dacun (LR-1), knots at Yuying. This is called Three Knots and Four Roots. [Followed by detailed root/knot descriptions for various meridians]. Note: The *Su Wen* does not record the latter paragraph.
"Simply using the Eight Methods and Five Gates, distinguishing Host and Guest, ensures effective needling."
The Eight Methods of needling are: 1. Ying-Sui, 2. Rotating the needle, 3. Finger techniques, 4. Needle head, 5. Deficiency-Excess, 6. Yin-Yang, 7. Lifting-Pressing, 8. Respiration. Tonifying deficiency and sedating excess rely on these eight methods.
The Five Gates are Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea. Spring: needle Well; Summer: needle Spring; Autumn: needle River; Winter: needle He; Seasons of transition: needle Stream. One Gate per month, one per day, also examples of Five Gates in same year/hour. 'Guest' refers to pathogenic factors; 'Host' refers to healthy qi. Knowing this, needling is invariably effective.
"The Eight Extraordinary Vessels connect to the Eight Hui points from start to finish, serving as the framework; the Twelve Regular Meridians and their Twelve Yuan-Source points serve as the pivot."
Jia Guangming connects to Yi Liver; Yi Ligou connects to Jia Gallbladder; Bing Wangu connects to Ding Heart; Ding Tongli connects to Bing Small Intestine; Wu Fenglong connects to Ji Spleen; Ji Gongsun connects to Wu Stomach; Geng Pianli connects to Xin Lung; Xin Lieque connects to Geng Large Intestine; Ren Feiyang connects to Gui Kidney; Gui Dazhong connects to Ren Bladder. Sanjiao and Pericardium are interior-exterior pairs; these are the Twelve Yuan-Source points. The Eight Vessels are extraordinary meridians: Du, Ren, Chong, Dai, Yin Wei, Yang Wei, Yin Qiao, Yang Qiao. The Eight Hui points are: Fu-Hui Zhongwan (CV-12), Zang-Hui Zhangmen (LR-13), Jin-Hui Yanglingquan (GB-34), Sui-Hui Yangfu (GB-38), Xue-Hui Geshu (BL-17), Gu-Hui Dazhu (BL-11), Mai-Hui Taiyuan (LU-9), Qi-Hui Danzhong (CV-17). These eight acupoints connect to the eight vessels, assisting each other. The method of needling sixty-six acupoints in a day reveals profundity; selecting the Twelve Yuan-Source points of the twelve meridians in one hour reveals subtlety.
The method of needling sixty-six acupoints in a day uses Jia, Bing, Wu, Geng, Ren five acupoints, paired with Yi, Ding, Ji, Xin, Gui each hour. Ten acupoints per hour, five times six equals thirty, relative hands and feet total sixty acupoints. Selecting the Twelve Yuan-Source points of the twelve meridians in one hour covers the meridians completely.
"Originally, the methods of tonification and sedation depend not on respiration but on finger techniques; rapid effects require correct intersection and knowledge of the primary meridians."
The Classic states: Better to miss the acupoint than the meridian; better to miss the time than the qi. Ancients said: There are eight methods: flicking, twisting, following, palpating, grasping, pressing, clawing, cutting. Using these is miraculous, hence no longer relying solely on respiration.
"Crossing meridian Miao-sticking: take the opposite side for disease on the left; sedate collaterals with distant needling: needle the foot for disease on the head."
Major diseases of hands and feet: left invaded by right, right attacked by left. The Yellow Emperor said: If the meridian qi moves and causes disease, select the generating meridian; if blood collaterals are diseased, similarly. Thus, crossing meridian flat needling applies to upper/lower, front/back, left/right, abdomen/back.
"Ju-sticking differs from Miao-sticking; Micro-needling connects with Miao-sticking."
Ju, Wei, Miao refer to Filiform needling; Miao refers to crossing/level needling; Ju refers to needling according to qi and color, hence different.
"Observe the regions to know the deficiency and excess of meridians; view floating and sinking to differentiate cold and heat of Zang-Fu organs."
This refers to the Three Regions and Nine Pulses, needling for deficiency/excess, cold/heat, and exterior-interior, after which needling methods proceed.
"First, make the needle bright and worry about damaging it; then hide it in the mouth to warm it."
Ancients said: Warm the needle in the mouth to prevent it from being cold, ensuring harmony with skin and flesh, thus avoiding breakage.
"Eyes do not look outward, hands hold like a tiger, heart has no internal distraction, treat like a noble person. Left hand presses heavily and frequently to scatter qi; right hand enters lightly and slowly to avoid pain."
The origin of technique: First, the left hand must press accurately and heavily on the acupoint; the right hand twists lightly to the required depth, ensuring no pain.
"Fear and timidity on an empty stomach, dizziness when standing straight or lying sideways; facing away from the eye, sinking and pressing, lying flat avoids fainting."
This clarifies the rules and formats of using needles.
"Pushing through the Ten Heavenly Stems and Ten Transformations, know the opening and closing of acupoints; discussing the Five Elements and Five Zang organs, observe the prosperity and decline of days and times. Lie like a drawn crossbow, respond like releasing a trigger. Yinjiao and Yangbie settle blood vertigo; Yinqiao and Yangwei deliver the placenta."
Intersection of Three Yin and divergence of Three Yang to Yin Qiao and Yang Wei all treat difficult labor, delivering placenta, and blood vertigo, as stated.
"Bi syndrome,厥 (Jue), hemiplegia: Ying-Sui makes meridians continuous; leakage, metrorrhagia, leukorrhea: Warm tonification makes qi and blood return to their roots."
In Wind medicine, Bi syndrome refers to wind, cold, damp, and cold causing obstruction. Continuity involves needling Bao and Jiao acupoints. Women's abnormal vaginal bleeding has four types: Beng (urgent heavy flow), Lou (dripping flow), Shen (oozing flow), Dai (flow with urine). Only when Ying and Wei qi are stable can one needle.
"Remain still and retain for a long time, pause the needle to await it."
Using needles for difficult labor, metrorrhagia, and excessive salivation can all use the retention method, invariably effective.
"For certainty, select Zhaohai (KI-6) to treat throat obstruction; for precision, use Dazhong (KI-4) to treat mental dullness."
Zhaohai connects to Yin Qiao, Foot Shaoyin Meridian, can needle throat closure. Dazhong runs to Foot Taiyang, can needle loss of heart/mind conditions.
"Generally, pain indicates Excess to be sedated; itching and numbness indicate Deficiency to be tonified. Heavy body and joint pain are governed by Shu points; fullness in the heart region is governed by Jing-Well points."
For hundred diseases, numbness, itching, insensitivity, and coldness indicate Deficiency, suitable for tonification; pain indicates Excess, suitable for sedation. The Five Gates govern differently: Jing-Well governs heart/chest fullness; Ying-Spring governs qi heat and confusion; Shu-Stream governs body and joint pain; Jing-River governs cold-heat, wheezing, and cough; He-Sea governs qi rebellion and diarrhea.
"For heart distension and throat pain, needle Taichong (LR-3) to surely remove it; for spleen pain and stomach ache, sedate Gongsun (SP-4) for immediate cure. For chest fullness and abdominal pain, needle Neiguan (PC-6); for flank and rib pain, needle Feihu (GB-34). For tendon spasms and bone pain, tonify Hunmen (BL-47); for body heat and劳嗽 (consumptive cough), sedate Pohu (BL-42). For head wind and headache, needle Shenmai (BL-62) and Jinmen (BL-63); for itchy and painful eyes, sedate Guangming (GB-37) and Diwu (likely a typo for a specific point, possibly referring to a local point or error in text, kept as Diwu). To stop night sweats, sedate Yin [missing character, likely Yinlingquan or similar]; to treat pediatric bone-steaming fever. To promote urination, needle Pianli (LI-6); to treat adult ascites. For stroke, Huantiao (GB-30) is suitable for needling; for deficiency, Tianshu (ST-25)..."
This section of acupoint notes is clear, requiring no further explanation.
"Therefore, before noon until Mao hour, Taiyin generates and warms quickly; Li Zuo You Nan (West/South), moon new dies and cools quickly."
Zi, Chou, Yin hours: Young Yang within Yin, insufficient for use. Before noon until Mao hour (Chen, Si hours): Old Yang within Yang, can treat all deficiency-cold diseases. You, Xu, Hai hours: Old Yin within Yin, insufficient for generation. Li Zuo You Nan (Wei, Shen hours): Young Yin within Yang, can treat all irritability diseases. Warm deficiency-cold by needling and tonifying, moxibustion and blowing gently; cool irritability by needling and sedating, moxibustion and blowing sharply. Treat men, women, and children similarly.
"Following, palpating, flicking, straining, retaining inhalation tonifies Mother to strengthen and lengthen. Clawing, extending, lifting, exhalation sedates Son to shorten."
This discusses the Eight Methods: tonify Mother for Deficiency, sedate Son for Excess.
"Move, withdraw, empty, rest, oppose and seize right to sedate and cool; push, insert, advance, rub, follow and assist left to tonify and warm."
This clarifies left-right rotating needle tonification and sedation, taking hand-prone and hand-supine methods.
"Be cautious! For critical illnesses, if complexion and pulse are discordant, do not needle; for cold, heat, wind, yin conditions, and hunger, fullness, drunkenness, fatigue, strictly avoid needling."
Heaven has Six Qi: Yin, Yang, Wind, Rain, Obscurity, Brightness; Earth has Six Evils: Wind, Cold, Summer-heat, Dampness, Warmth, Dryness; Humans have Six Emotions: Joy, Anger, Sorrow, Happiness, Love, Hate. Total eighteen matters, all contraindications, do not needle.
"Do not tonify on Full Moon day, do not sedate on Last Day; do not deplete on Waxing Crescent, do not aid on New Moon."
On Full Moon day, soul and spirit are full, blood and qi are robust, do not tonify. On Last Day, moon is empty, human qi is declining, do not sedate. On New Moon, sun and moon meet, moon's yin soul is not formed, sun's yang spirit begins to grow, human qi is similar, thus do not sedate. On First Quarter Moon, qi and blood begin to knot, Wei Qi begins to move, do not deplete. On Last Quarter Moon, qi and blood also empty, do not...
Ancient sages said, major contraindications for needling: the four days of Last Day, New Moon, First Quarter, and Full Moon in a month, called the Four Taboos.
"Refine your mind and exhaust the methods, do not let moxibustion damage the skin; correct the principle and seek the origin, avoid inserting the needle and missing the position."
'Position' refers to Stomach. Incorrect moxibustion damages Ying Blood, affecting Liver. Incorrect needling loses Wei Qi, affecting Stomach.
"Avoid moxibustion sites to harmonize the four limbs, forty-nine; avoid needling sites and exclude the Six Shu points, twelve."