拯救之法。妙用者针。察岁时于天道。定形气于予心。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。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。正经十二。别络走三百余支。正侧仰伏。气血有六
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。要识迎随。须明逆顺。
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。轻滑慢而未来。沉涩紧
而已至。既至也。量寒热而治疾。未至者据虚实而候气。气之至也。若鱼吞钩饵之浮沉。气
未至也。似燕处幽堂之深邃。气速至而速效。气迟至而不治。观夫九针之法。毫针最微。七
星上应。众穴主持。本形金也。有蠲邪扶正之道。短长水也。有决凝开滞之机。定刺象木。
或斜或正。口藏比火。进阳补羸。循机扪而可塞以象土。实应五行而可知。然是一寸六分。
包含妙理。虽细拟于毫发。同贯多岐。可平五脏之寒热。能调六腑之虚实。拘挛闭塞。遣八
邪而去矣。寒热痛痹。开四关而已之。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。定脚处。取气血为主意。下手处。调水木是根基。天地人
三才也。涌泉同旋玑百会。上中下三部也。大包与天枢地机。阳跷阳维并督脉。主肩腰腿在
表之病。阴跷阴维任冲脉。去心腹胁肋在里之疑。二陵二跷二交。似续而交五大。两间两商
两井。相根据而别两支。大抵取穴之法。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。取五穴用一穴而必
端。取三经用一经而可正。头部与肩部详分。督脉与任脉异定。明标与本。论刺浅刺深之经
住痛移疼。取相交相贯之迳。岂不闻脏腑病。而求门海俞募之微。经络滞。而求原别交会
之道。更穷四根三络。根据标本而刺无不痊。但用八法五门。分主客而针无不效。八脉始终连
八会。本是纪纲。十二经络十二原。是为枢要。一日取六十六穴之法。方见幽微。一时取十
二经之原。始知要妙。原夫补泻之法。非呼吸而在手指。速效之功。要交正而识本经。交经
缪刺。左有病而右畔取。泻络远针。头有病而脚上针。巨刺与缪刺各异。微针与妙刺相通。
观部分而知经络之虚实。视沉浮而辨脏腑之寒温。且夫先针耀而虑针损。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。空心恐怯。直立侧而多晕。 目沉掐。坐卧平而没昏。推于十干十变。知孔穴之
开
而下胎衣。痹厥偏枯。迎随俾经络接续。漏崩带下。温补使气血根据归。静以久留。停针
待之。必准者。取照海治喉中之闭塞。端的处。用大钟治心内之呆痴。大抵疼痛实泻。痒麻虚
补
泻公孙而立愈。胸满腹痛刺内关。胁痛肋疼刺飞虎。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。眼痒眼痛。泻光明与地五。
泻阴郗止盗汗。治小儿骨热。刺偏历利小便。医大人水蛊。中风环跳而宜刺。虚损天枢而可
取。由是午前卯后。太阴生而疾温。离左酉南月朔死而速冷。循扪弹努。留吸母而坚长。爪
下伸提。疾呼子而嘘短。动退空歇。迎夺右而泻凉。推内进搓。随济左而补暖。慎之大
患危疾。色脉不顺而莫针。寒热风阴。饥饱醉劳而切忌。望不补而
晦不泻。弦不夺而朔不济。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
避灸处而加四肢。四十有九。禁刺处而除六俞。二十有二。抑又闻高皇抱疾未瘥。李氏刺
巨阙而得苏。太子暴死为厥。越人针维会而复醒。肩井曲池。甄权刺臂痛而复射。悬钟环跳
华佗刺 足而立行。秋夫针腰俞。而鬼起沉 。王纂针交俞而妖精立出。刺肝俞与命门。
使瞽士视秋毫之末。刺少阳与交别。俾聋夫听夏蚋之声。嗟夫。去圣逾远。此道渐坠。或不
得意而散其学。或愆其能而犯禁忌。愚庸智浅。难契于玄言。至道渊深。得之者有几。偶述斯
言。不敢示诸明达者焉。庶几乎童蒙之心启。
拯救生命的方法，精妙之处在于针灸。观察天道以顺应岁时变化，在心中确立患者的形体与气质特征。春夏季节人体消瘦，针刺宜浅；秋冬季节人体肥胖，针刺宜深。如果不探究经络的阴阳属性，往往会触犯针刺禁忌。既然论述了脏腑的虚实状况，就必须依据经脉来寻找治疗穴位。
经气起源于中焦（脾胃），像水初下漏一样开始流动，始于太阴肺经，终于厥阴肝经。穴位从云门穴发出，到达期门穴结束。十二正经和三百多条别络纵横交错。根据正、侧、仰、伏不同体位，气血有六百多个候诊部位。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。要掌握迎随补泻法，必须明白逆顺规律。
况且阴阳气血的多少最为关键。厥阴经和太阳经，气少血多；太阴经和少阴经，血少气多。而气多血少的，是少阳经的分野；气盛血多的，是阳明经的位置。先详细分析气血多少的适宜情况，再观察应至的脉气。脉气未到时，感觉轻滑慢；脉气已到时，感觉沉涩紧。脉气既至，根据寒热性质治疗疾病；脉气未至，根据虚实情况候气。气至的感觉，就像鱼吞钩饵时浮沉不定；气未至的感觉，像燕子处在幽深殿堂般深邃。气速至则疗效快，气迟至则难治。
观察九针之法，毫针最细微，七星上应，众穴主持。毫针本体属金，有祛除邪气、扶助正气的功效；长短属水，有决断凝滞、开通阻滞的机制；定刺方位象木，或斜或正；口藏比火，进阳补虚；循机扪按可塞以象土。这对应五行可知其理。然而这一寸六分的毫针，包含妙理，虽然细小如毫发，却贯通多种歧路，可以平复五脏的寒热，能够调理六腑的虚实。拘挛闭塞，遣散八邪即可去除；寒热痛痹，开启四关即可治愈。
凡施针刺，要使患者精神集中后再进针；既已针刺，要使患者精神安定且气随神行。如果精神不集中就不要针刺，精神安定后可以施术。定脚处，以调和气血为主意；下手处，以调理水木（肝肾）为根基。这是天地人三才之道。涌泉穴同旋玑星，百会穴同天枢星，分别对应上、中、下三部。大包穴、天枢穴、地机穴，以及阳跷脉、阳维脉并督脉，主治肩腰腿在表之病；阴跷脉、阴维脉、任脉、冲脉，去除心腹胁肋在里之疾。二陵（膝关、曲池）、二跷（照海、申脉）、二交（外关、支沟），似乎接续而交会于五大关节；两间（食指商阳、中指中冲？此处指特定井穴组合）、两商（少商、商阳？）、两井，相互根据而分为两支。
大抵取穴的方法，必须有分寸。先审视自己的心意，次观察肌肉纹理。或伸展屈曲而得穴，或平直安定而得穴。在阳部筋骨之侧，凹陷处为真穴；在阴分之间，动脉相应处取穴。取五穴用一穴而必端正，取三经用一经而可纠正。头部与肩部要详细区分，督脉与任脉要异定。明辨标与本，论及刺浅刺深的经脉。能止痛移疼，选取相交相贯的路径。岂不闻脏腑病，求门穴、海穴、俞穴、募穴的精微之处；经络滞涩，求原穴、别络、交会之道。更穷究四根三络，根据标本而刺无不痊愈。但用八法五门，分主客而针无不效。八脉始终连八会穴，本是纪纲；十二经络十二原穴，是为枢要。一日取六十六穴之法，方见幽微；一时取十二经之原穴，始知要妙。
原夫补泻之法，不在于呼吸而在手指操作。速效之功，要交经缪刺而识本经。交经缪刺，左边有病右边取穴；泻络远针，头有病脚上针刺。巨刺与缪刺各异，微针与妙刺相通。观部分而知经络之虚实，视沉浮而辨脏腑之寒温。
且夫先检查针具是否完好，次将针含于口中欲使其温暖。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。空心恐怯，直立侧卧而多晕；目沉掐，坐卧平而没昏。推于十干十变，知孔穴之开闭。下胎衣，痹厥偏枯，迎随使经络接续；漏崩带下，温补使气血归原。静以久留，停针待之。必准者，取照海治喉中之闭塞；端的处，用大钟治心内之呆痴。大抵疼痛实泻，痒麻虚补。泻公孙而立愈，胸满腹痛刺内关，胁痛肋疼刺飞虎，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，眼痒眼痛泻光明与地五，泻阴郗止盗汗，治小儿骨热刺偏历利小便，医大人水蛊，中风环跳而宜刺，虚损天枢而可取。
由是午前卯后，太阴生而疾温；离左酉南月朔死而速冷。循扪弹努，留吸母而坚长；爪下伸提，疾呼子而嘘短。动退空歇，迎夺右而泻凉；推内进搓，随济左而补暖。慎之大患危疾，色脉不顺而莫针；寒热风阴，饥饱醉劳而切忌。望不补而晦不泻，弦不夺而朔不济。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。避灸处而加四肢，四十有九；禁刺处而除六俞，二十有二。
抑又闻高皇抱疾未瘥，李氏刺巨阙而得苏；太子暴死为厥，越人针维会而复醒。肩井曲池，甄权刺臂痛而复射；悬钟环跳，华佗刺足而立行。秋夫针腰俞，而鬼起沉疴；王纂针交俞而妖精立出。刺肝俞与命门，使瞽士视秋毫之末；刺少阳与交别，俾聋夫听夏蚋之声。嗟夫，去圣逾远，此道渐坠。或不得意而散其学，或愆其能而犯禁忌。愚庸智浅，难契于玄言；至道渊深，得之者有几。偶述斯言，不敢示诸明达者焉，庶几乎童蒙之心启。
Methods of salvation. The subtle application lies in acupuncture. Observe the heavenly way to ascertain the seasons and years. Determine the constitution and qi within one's own mind. In spring and summer, when the body is lean, needling should be shallow. In autumn and winter, when the body is fat, needling should be deep.
If one does not exhaustively investigate the yin and yang of the meridians, one will often encounter needle prohibitions. Having discussed the deficiency and excess of the zang-fu organs, one must seek along the meridians. Originally, qi originates from the middle jiao (middle burner), flowing down like water leaking from a vessel. It begins with the Taiyin Lung Meridian and concludes with the Jueyin Liver Meridian. Acupoints emerge from Yunmen (LU-2) and reach their end at Qimen (LR-14). There are twelve regular meridians and over three hundred collateral branches. Depending on upright, supine, prone, or lateral positions, there are over six hundred qi observation points. The hand-yang meridians travel from the hands to the head, and from the head to the feet. The foot-yin meridians travel from the feet to the abdomen, and from the chest to the hands. To understand Ying-Sui (following and opposing) techniques, one must clarify reverse and forward directions.
Moreover, the abundance and scarcity of yin and yang qi and blood are paramount. The Jueyin and Taiyang meridians have little qi and much blood. The Taiyin and Shaoyin meridians have little blood and much qi. As for those with much qi and little blood, this is the domain of the Shaoyang Gallbladder Meridian. Those with abundant qi and blood belong to the Yangming Stomach Meridian. First, carefully examine the appropriateness of qi and blood amounts; next, observe the arriving pulse qi. When qi has not yet arrived, the pulse feels light, slippery, and slow. When qi has arrived, it feels deep, choppy, and tight. Once qi arrives, treat the disease according to cold or heat patterns. If qi has not arrived, await the qi based on deficiency or excess conditions. The arrival of qi feels like fish swallowing bait, rising and sinking. The absence of qi feels like swallows dwelling in a deep, secluded hall. Rapid arrival of qi yields rapid effect; delayed arrival implies difficult treatment.
Observing the method of the Nine Needles, the Filiform Needle (Hao Zhen) is the most subtle. It corresponds to the Seven Stars above and governs numerous acupoints. Its form is Metal, possessing the way to dispel evil and support righteousness. Its length and shortness correspond to Water, having the mechanism to resolve stagnation and unblock obstructions. The fixed direction of insertion resembles Wood, either oblique or straight. The mouth holding the needle compares to Fire, advancing yang and tonifying weakness. Following mechanisms and palpating to seal resemble Earth. Thus, corresponding to the Five Elements, its principles can be known. However, this one-cun-six-fen needle contains profound principles. Though fine as a hair, it connects multiple pathways. It can balance the cold and heat of the five zang organs and regulate the deficiency and excess of the six fu organs. For spasms and blockages, dispatch the Eight Evils to remove them. For cold, heat, pain, and bi-syndrome, open the Four Passes (Si Guan) to cure it.
In all needling, ensure the patient's Shen (Spirit) is gathered before insertion. After needling, ensure the Shen is settled so that Qi follows the Spirit. If the Shen is not gathered, do not needle. If the Shen is settled, treatment may proceed. Where the foot is planted, take regulating Qi and Blood as the main intent. Where the hand strikes, take regulating Water and Wood (Liver and Kidney) as the foundation. This represents the Three Realities of Heaven, Earth, and Man. Yongquan (KI-1) corresponds to Xuanji (Polaris), and Baihui (DU-20) corresponds to Tianji (Big Dipper), representing the Upper, Middle, and Lower regions. Dabao (SP-21), Tianshu (ST-25), and Dijia (SP-8), along with the Yang Qiao Mai, Yang Wei Mai, and Du Mai, govern diseases of the shoulders, waist, and legs located in the exterior. The Yin Qiao Mai, Yin Wei Mai, Ren Mai, and Chong Mai address doubts regarding the heart, abdomen, flanks, and ribs located in the interior. Er Ling (Xiguan LI-7 and Quchi LI-11? Note: Text likely refers to specific pairs like Xi-Guan and Qu-Chi or similar mnemonic pairings, but standard interpretation often links 'Er Ling' to Knee Joint and Elbow Joint areas or specific points like Xi-Guan GB-34 and Qu-Chi LI-11 depending on context, here generalized as pairs), Er Qiao (Zhaohai KI-6 and Shenmai BL-62), and Er Jiao (Waiguan TE-5 and Zhigou TE-6) seem to continue and intersect at the five major joints. Liang Jian, Liang Shang, and Liang Jing refer to specific point pairs, relying on each other but dividing into two branches.
Generally, the method of selecting acupoints must have precise measurements. First, assess your own intention; second, observe the flesh layers. Points may be obtained by extending or flexing, or by lying flat and stabilizing. In the Yang regions beside tendons and bones, depressions indicate true points. In the Yin regions, arterial pulses correspond to points. When taking five points using one, it must be accurate; when taking three meridians using one, it can be corrected. The head and shoulder must be distinguished in detail; the Du Mai and Ren Mai must be determined differently. Clarify Biao (Branch) and Ben (Root), discuss meridians for shallow and deep needling. To relieve pain and move discomfort, select paths where meridians intersect and penetrate. Have you not heard that for zang-fu diseases, one seeks the subtleties of Men (Gate), Hai (Sea), Shu (Transport), and Mu (Alarm) points? For meridian stagnation, one seeks Yuan (Source), Bie (Divergent), and Jiao-Hui (Intersection) methods. Further investigating the Four Roots and Three Collaterals, needling according to Root and Branch ensures complete recovery. Using the Eight Methods and Five Gates, distinguishing Master and Guest ensures effective needling. The Eight Extraordinary Vessels connect to the Eight Hui (Assembling) points, forming the fundamental outline. The Twelve Regular Meridians and their Twelve Yuan Source points constitute the pivot. The method of selecting sixty-six points in one day reveals profound subtleties. Selecting the Yuan Source points of the twelve meridians in one hour reveals essential mysteries.
Originally, tonification and sedation methods rely not on respiration but on finger manipulation. Rapid effects require crossing meridians and Miao-Ci (wonderful needling) while identifying the primary meridian. Crossing Meridian and Miao-Ci involve treating the right side for left-sided pathology. Sedating collaterals via distant needling involves needling the feet for head pathologies. Ju-Ci (Giant Puncture) and Miao-Ci differ, yet Micro-Needling and Wonderful Needling are interconnected. Observing specific regions reveals the deficiency and excess of meridians; viewing floating and sinking differentiates the cold and warmth of zang-fu organs.
First, inspect the needle for damage; then keep it in the mouth to warm it. Do not look around; hold the hand like grasping a tiger; do not let the mind wander inward; treat the patient like waiting for a noble person. The left hand presses heavily and frequently to disperse qi; the right hand enters lightly and slowly to avoid pain. Empty stomach causes fear and dizziness when standing or lying sideways; pressing with eyes closed while sitting or lying flat prevents fainting. Deduce from the Ten Heavenly Stems and Ten Transformations to know the opening and closing of acupoints. For delivering the placenta, treating Bi-Jue and hemiplegia, Ying-Sui restores meridian continuity. For metrorrhagia, leukorrhea, and flooding, warming and tonifying returns qi and blood to their origins. Retain the needle quietly for a long time, pausing to await qi. For certainty, use Zhaohai (KI-6) to treat throat obstruction. For precision, use Dazhong (KI-4) to treat mental dullness. Generally, pain requires sedation for excess; itching and numbness require tonification for deficiency. Sedating Gong Sun (SP-4) brings immediate relief. For chest fullness and abdominal pain, needle Neiguan (PC-6). For flank and rib pain, needle Feihu (LI-8/Extra). For tendon spasms and bone pain, tonify Hunmen (BL-47). For body heat and chronic cough, reduce Pohu (BL-48). For wind-headache, needle Shenmai (BL-62) and Jinmen (BL-63). For itchy and painful eyes, reduce Guangming (GB-37) and Diwu (GB-39). Reduce Yinxi (HT-6) to stop night sweats; needle Pianli (SI-7) to promote urination for adult ascites; needle Huantiao (GB-30) for stroke; needle Tianshu (ST-25) for deficiency exhaustion.
Before noon (Mao hour), Taiyin generates, so warm quickly. After sunset (You hour), Moon declines, so cool quickly. Circulate, palpate, flick, and distend; retain during inhalation (Mother) to make firm and long; press with nail and lift during exhalation (Child) to make rapid and short. Move back and pause; oppose and seize on the right to sedate and cool; push in and rub on the left to tonify and warm. Be cautious: for critical illnesses with discordant complexion and pulse, do not needle. Avoid needling in cases of extreme cold, heat, wind, yin-dominance, hunger, fullness, intoxication, and fatigue. Do not tonify on the first day of the lunar month (Wang); do not sedate on the last day (Hui). Do not deplete on the waxing moon (Xian); do not assist on the waning moon (Shuo). Refine your mind to exhaust the methods; do not let moxibustion burn the skin. Correct the principle to seek the origin; avoid inserting needles in wrong positions. Avoid moxa sites by adding four limbs (total 49 prohibited moxa sites); exclude the Six Shu points from prohibited needle sites (total 22 prohibited needle sites).
Furthermore, it is heard that Emperor Gaozu suffered from illness without recovery; Li Shi needled Juque (CV-14) and he revived. The Crown Prince died suddenly from Jue syndrome; Yue Ren (Bian Que) needled Weizhong (BL-40) and Huizong (EX-UE11) and he woke up. Jianjing (GB-21) and Quchi (LI-11): Zhen Quan needled arm pain and he could shoot again. Xuanguang (GB-39) and Huantiao (GB-30): Hua Tuo needled the foot and he walked immediately. Qiu Fu needled Yaoshu (DU-2) and ghosts rose from severe illness. Wang Zuan needled Jiaoshu (BL-42) and spirits vanished instantly. Needling Ganshu (BL-18) and Mingmen (DU-4) allows blind men to see the finest hairs. Needling Shaoyang and Jiaobie allows deaf men to hear summer mosquitoes. Alas, as we depart further from the Sages, this Dao gradually declines. Some abandon their studies due to lack of success; others violate prohibitions due to incompetence. My wisdom is shallow and庸 (mediocre), making it hard to grasp profound words. The supreme Dao is profound; how many attain it? I briefly record these words, daring not to show them to the enlightened, hoping only to inspire the minds of beginners.