（《灵枢·刺节真邪篇》）
黄帝问于岐伯曰∶余闻刺有五节奈何？岐伯曰∶固有五节∶一曰振埃，二曰发蒙，三曰去爪，四曰彻衣，五曰解惑。
黄帝曰∶夫子言五节，余未知其意。岐伯曰∶振埃者，刺外经，去阳病也。发蒙者，刺腑输，去腑病也。去爪者，刺关
节肢络也。彻衣者，尽刺诸阳之奇输也。解惑者，尽知调阴阳，补泻有余不足，相倾移也。（振埃者，犹振落尘埃，故取
其外经，可以去阳病也。发蒙者，犹开发蒙 ，故刺其腑输，可以治腑病也。去爪者，犹脱去余爪，故取关节肢络，可
以治血道不通之病也。彻衣者，犹彻去衣服，故当尽刺诸阳之奇输也。解惑者，犹解其迷惑，故在尽知阴阳，调其虚实，
可以移易其病也。）
黄帝曰∶刺节言振埃，夫子乃言刺外经、去阳病，余不知其所谓也，愿卒闻之。岐伯曰∶振埃者，阳气大逆，上满
于胸中，愤 肩息，大气逆上，喘喝坐伏，病恶埃烟，KT 不得息，请言振埃，尚疾于振埃。（阳邪在上，故满于胸中，
为愤 肩息、气逆喘喝、如埃如烟、KT 不得息等证。治在上者，尚疾于振埃，谓其疾如拂尘也。 ，昌真切。KT ，
古噎字，食不下也。）黄帝曰∶善。取之何如？岐伯曰∶取之天容。（天容，手太阳经穴。）黄帝曰∶其咳上气穷 胸痛者，
取之奈何？岐伯曰∶取之廉泉。（廉泉，任脉穴。 音屈，不伸也。）黄帝曰∶取之有数乎？岐伯曰∶取天容者无过一里，
取廉泉者血变而止。帝曰∶善哉。（无过一里，如人行一里许也。血变，血色变也。）
黄帝曰∶刺节言发蒙，余不得其意。夫发蒙者，耳无所闻，目无所见。夫子乃言刺腑输、去腑病，何输使然？愿闻
其故。（耳无所闻、目无所见者，刺腑输可愈，故曰发蒙。）岐伯曰∶妙乎哉问也！此刺之大约，针之极也，神明之类也，
口说书卷，犹不能及也，请言发蒙耳，尚疾于发蒙也。（疾于发蒙，取效之速也。）黄帝曰∶善。愿卒闻之。岐伯曰∶刺
此者，必于日中，刺其听宫，中其眸子，声闻于耳，此其输也。（日中，阳王气行之时也。听宫，手太阳腑输也。其脉与
目相通，故能中其眸子。刺之而声应于耳，乃其穴也。）黄帝曰∶善。何谓声闻于耳？岐伯曰∶刺邪以手坚按其两鼻窍而
疾偃，其声必应于针也。（此验声之法也。刺其穴，以手坚按鼻孔而疾为偃卧，其声则应于针也。）黄帝曰∶善。此所谓
弗见为之，而无目视，见而取之，神明相得者也，（谓病无形见，有不必相见而取者，真有神明相得之妙也。）
黄帝曰∶刺节言去爪，夫子乃言刺关节肢络，愿卒闻之。岐伯曰∶腰脊者，身之大关节也。肢胫者，人之管以趋翔
者。茎垂者，身中之机，阴精之候，津液之道也。（腰脊所以立身，故为身之大关节。肢胫所以趋翔，故为人之管。管，
键也。茎垂者，前阴宗筋也。命门元气盛衰，具见于此，故为身中之机。精由此泄，故可以候阴精而为津液之道。）故饮
食不节，喜怒不时，津液内溢，乃下留于睾，血道不通，日大不休，俯仰不便，趋翔不能，此病荥然有水，不上不下，
铍石所取，形不可匿，常不得蔽，故命曰去爪。帝曰∶善。（饮食不节，病在太阴、阳明。喜怒不时，病在少阴、厥阴。
故其津液内溢则下留于睾，为日大不休、不可蔽匿等证，盖即 疝之类，治之者当察在何经，以取其关节肢络，故命曰
去爪者，犹去其赘疣也。睾音高，阴丸也。铍音披，义见前。）
黄帝曰∶刺节言彻衣，夫子乃言尽刺诸阳之奇输夫有常处也，愿卒闻之。岐伯曰∶是阳气有余而阴气不足，阴气不
足则内热，阳气有余则外热，内热相搏，热于怀炭，外畏绵帛近，不可近身，又不可近席，腠理闭塞则汗不出，舌焦唇
槁，腊干嗌燥，饮食不让美恶。（阳气有余，阴气不足，阳邪盛而真阴衰也。热于怀炭，热之甚也。外畏绵帛近，不欲衣
也。不可近身，畏人气也。不可近席，憎寒也。腊干，肌肉干燥也。饮食不让美恶，滋味不能辨也。腊音昔。）黄帝曰∶
善。取之奈何？岐伯曰∶取之于其天府、大杼三 ，又刺中膂以去其热，补足手太阴以出其汗，热去汗稀，疾于彻衣。
黄帝曰∶善。（天府，手太阴经穴。大杼、中膂俞，俱足太阳经穴。刺此皆可以去热。又补足太阴脾经、手太阴肺经以出
其汗，热去汗止而病除，其速有如彻衣，此盖伤寒邪热之类也。）
黄帝曰∶刺节言解惑，夫子乃言尽知调阴阳、补泻有余不足、相倾移也，惑何以解之？岐伯曰∶大风在身，血脉偏
虚，虚者不足，实者有余，轻重不得，倾侧宛伏，不知东西，不知南北，乍上乍下，乍反乍复，颠倒无常，甚于迷惑。（风
邪在身，血脉必虚，正不胜邪，故为轻重倾侧等病。以其颠倒无常，故曰甚于迷惑，此即中风之类。）黄帝曰∶善。取之
奈何？岐伯曰∶泻其有余，补其不足，阴阳平复，用针若此，疾于解惑。黄帝曰∶善。请藏之灵兰之室，不敢妄出也。（尽
知阴阳，平其虚实，用针若此，疾无不瘳矣，故曰疾于解感。）
（出自《灵枢·刺节真邪篇》）
黄帝向岐伯问道：我听说针刺有五种法度，具体是指什么？岐伯回答说：确实存在这五种法度：第一种叫“振埃”，第二种叫“发蒙”，第三种叫“去爪”，第四种叫“彻衣”，第五种叫“解惑”。
黄帝说：先生所说的五种法度，我还不知道它们的具体含义。岐伯说：“振埃”这种刺法，是针刺外经（体表经络），以去除阳分病邪。“发蒙”这种刺法，是针刺六腑的输穴，以去除六腑的病邪。“去爪”这种刺法，是针刺关节和四肢的络脉。“彻衣”这种刺法，是全面针刺诸阳经的特殊腧穴。“解惑”这种刺法，是完全了解并调和阴阳，通过补法和泻法来处理有余和不足，使气血平衡转移。（注：“振埃”就像抖落尘埃一样，所以取用外经，可以去除阳分病邪。“发蒙”就像揭开蒙蔽一样，所以针刺其腑输，可以治疗腑病。“去爪”就像脱去多余的爪子一样，所以取用关节肢络，可以治疗血道不通的病证。“彻衣”就像除去衣服一样，所以当全面针刺诸阳经的特殊腧穴。“解惑”就像解开迷惑一样，所以在于完全知晓阴阳，调和虚实，从而改变疾病的状况。）
黄帝说：在针刺法度中谈到“振埃”，先生却说是针刺外经、去除阳病，我不明白这是什么意思，希望能听您说完。岐伯说：“振埃”这种刺法，是针对阳气大逆，向上壅满于胸中，导致胸闷抬肩呼吸，大气逆上，喘息有声，坐卧不安，患者厌恶烟尘，咽喉阻塞不得呼吸的症状。请允许我谈谈“振埃”，它的疗效比抖落尘埃还要快。（注：阳邪在上，所以壅满于胸中，出现胸闷抬肩呼吸、气逆喘息、如埃如烟、噎塞不得息等症状。治疗在上部的病证，其速度之快如同振埃，意为像拂去灰尘一样迅速。愤懑，音昌真切。KT，古“噎”字，指食物不下。）黄帝说：好。应该选取哪个穴位呢？岐伯说：选取天容穴。（天容穴，属于手太阳经的穴位。）黄帝说：如果患者咳嗽、气逆、胸痛严重的，又该怎么取穴呢？岐伯说：选取廉泉穴。（廉泉穴，属于任脉的穴位。 音屈，指伸展不开。）黄帝说：取穴有数量限制吗？岐伯说：取天容穴时，针刺深度不要超过一寸，取廉泉穴时，直到血色由暗变红即可停止。黄帝说：太好了。（不超过一寸，大约相当于人行走一里的距离。血变，指血色发生变化。）
黄帝说：在针刺法度中谈到“发蒙”，我还是不明白其中的意思。所谓“发蒙”，是指耳无所闻、目无所见。先生却说针刺腑输、去除腑病，是哪个腧穴起了这样的作用？希望能听听其中的缘故。（耳无所闻、目无所见的病症，针刺腑输可以治愈，所以称为“发蒙”。）岐伯说：问得多么精妙啊！这是针刺的大约原则，针法的极致，神明的类别，即使是口说书写，也不能完全表达其奥妙，请让我谈谈“发蒙”吧，它的见效速度比揭开蒙蔽还要快。（见效速度快于发蒙，指取得疗效迅速。）黄帝说：好。希望能听您详细说说。岐伯说：针刺这种方法，必须在中午进行，针刺听宫穴，针感要传导至眼球，声音能传达到耳中，这就是该穴的效应。（中午，是阳气旺盛、气机运行的时候。听宫穴，是手太阳腑的输穴。其经脉与眼睛相通，所以能感应到眼球。针刺后声音应验于耳，这才是正确的穴位。）黄帝说：好。什么叫“声闻于耳”？岐伯说：针刺邪气时，用手紧紧按住患者的两个鼻孔，然后让患者快速仰卧，此时发出的声音必定会应于针下。（这是验证声音的方法。针刺穴位时，用手用力按住鼻孔并快速仰卧，声音就会应合于针。）黄帝说：好。这就是所说的不见形迹而为之，不需要用眼观察，却能凭神明感应来取穴，这是神明相得的境界。（意思是病情没有明显的形体表现，有的不必相见就能取穴，真有神明相得的奥妙。）
黄帝说：在针刺法度中谈到“去爪”，先生却说针刺关节和四肢的络脉，希望能听您说完。岐伯说：腰脊，是人体的大关节。小腿胫骨，是人身体中用来行走的关键部位。阴茎和阴囊，是人体中的枢纽，是阴精的征候，也是津液通行的道路。（腰脊用来支撑身体，所以是人体的大关节。小腿胫骨用来行走，所以是人体的关键。关键，即键也。阴茎和阴囊，是前阴宗筋所在。命门元气的盛衰，都体现在这里，所以是人体的枢纽。精气由此泄出，所以可以候察阴精，作为津液之道。）因此，如果饮食不节制，喜怒情绪不及时，津液就会内溢，向下积聚在睾丸，导致血道不通，日渐肿大不止，俯仰不便，行走困难，这种病就像积水一样，不上不下，需要用铍石（古代一种外科刀具）来治疗，形体显露无法隐藏，经常不能遮蔽，所以命名为“去爪”。黄帝说：好。（饮食不节，病在太阴、阳明经。喜怒不时，病在少阴、厥阴经。所以津液内溢则下留于睾丸，出现日渐肿大、不可遮蔽等证，大概类似于疝气一类。治疗者应当考察病在何经，以取其关节肢络，所以命名为“去爪”，就像去掉赘疣一样。睾音高，指阴丸。铍音披，意义见前文。）
黄帝说：在针刺法度中谈到“彻衣”，先生却说全面针刺诸阳经的特殊腧穴，这些腧穴是有固定位置的，希望能听您说完。岐伯说：这是阳气有余而阴气不足。阴气不足则体内发热，阳气有余则体表发热。内外热邪搏结，感觉怀里抱着炭火一样热，体表害怕绵帛靠近，不能贴近身体，也不能接触席子，腠理闭塞则不出汗，舌焦唇干，肌肉干燥，咽喉燥渴，吃东西尝不出美味与否。（阳气有余，阴气不足，阳邪盛而真阴衰。热于怀炭，形容热得很厉害。外畏绵帛近，是不想穿衣服。不可近身，是怕人的热气。不可近席，是憎恶寒冷。腊干，指肌肉干燥。饮食不让美恶，指滋味不能辨别。腊音昔。）黄帝说：好。该怎么取穴呢？岐伯说：取天府穴、大杼穴三次，再针刺中膂俞穴以去除内热，补足手太阴肺经以引出汗液，热退汗止，其速度比除去衣服还要快。黄帝说：好。（天府穴，属手太阴经穴位。大杼、中膂俞，均属足太阳经穴位。针刺这些穴位都可以去热。再补足太阴脾经、手太阴肺经以出汗，热去汗止而病除，其速度有如彻衣，这大概是伤寒邪热之类的病证。）
黄帝说：在针刺法度中谈到“解惑”，先生却说完全了解调和阴阳、补泻有余不足、相互倾移，那么迷惑是如何解除的呢？岐伯说：大风邪气在身，血脉偏虚，虚的一方不足，实的一方有余，身体轻重失衡，倾斜侧倒，甚至跌倒伏地，不知东西南北，忽上忽下，忽反忽复，颠倒无常，比迷惑还要严重。（风邪在身，血脉必然虚弱，正气不胜邪气，所以出现轻重倾斜等病。因为其颠倒无常，所以说比迷惑还严重，这即是中风之类。）黄帝说：好。该怎么取穴治疗呢？岐伯说：泻其有余，补其不足，使阴阳恢复平衡，用针如此，见效速度比解开迷惑还要快。黄帝说：好。请把这篇内容藏在灵兰之室，不敢随意泄露出去。（完全知晓阴阳，平抑虚实，用针如此，疾病无有不愈，所以说见效快于解惑。）
(From *Ling Shu: Ci Jie Zhen Xie Pian*)
Huangdi asked Qibo, saying: "I have heard that there are five categories of acupuncture. What are they?" Qibo replied, saying: "Indeed, there are five categories: the first is called 'Zhen Ai' (Shaking off Dust), the second is 'Fa Meng' (Removing Blindfold), the third is 'Qu Zhua' (Removing Claws), the fourth is 'Che Yi' (Removing Clothes), and the fifth is 'Jie Huo' (Resolving Confusion)."
Huangdi said: "When you speak of the five categories, I do not yet understand their meaning." Qibo said: "'Zhen Ai' involves needling the *Wai Jing* (External Meridians) to eliminate *Yang Bing* (Diseases of the Yang aspect). 'Fa Meng' involves needling the *Fu Shu* (Transporting Points of the Fu Organs) to eliminate diseases of the *Fu* organs. 'Qu Zhua' involves needling the joints and collateral vessels of the limbs. 'Che Yi' involves comprehensively needling the *Qi Shu* (Special/Extraordinary Points) of all *Yang* meridians. 'Jie Huo' involves fully understanding how to regulate *Yin* and *Yang*, using tonification (*Bu*) and sedation (*Xie*) for excess and deficiency, thereby shifting the pathological state." (Note: 'Zhen Ai' is likened to shaking off dust; thus, by selecting the External Meridians, one can eliminate Yang diseases. 'Fa Meng' is likened to removing a blindfold; thus, by needling the Fu Transporting Points, one can treat Fu organ diseases. 'Qu Zhua' is likened to shedding extra claws; thus, by selecting joint and limb collaterals, one can treat diseases of blocked blood pathways. 'Che Yi' is likened to removing clothes; thus, one should comprehensively needle the Qi Points of all Yang meridians. 'Jie Huo' is likened to resolving confusion; thus, by fully knowing Yin and Yang and regulating deficiency and excess, one can alter the disease.)
Huangdi said: "In the discussion of acupuncture categories, 'Zhen Ai' was mentioned, yet you spoke of needling the External Meridians to remove Yang diseases. I do not comprehend what this implies; I wish to hear the complete explanation." Qibo said: "'Zhen Ai' addresses conditions where *Yang Qi* rebels violently, rising upward to fill the chest. This manifests as chest fullness, shoulder-lifting breathing, rebellion of the *Da Qi* (Vital Qi), wheezing with audible sounds, restlessness in sitting or lying positions, aversion to smoke and dust, and a sensation of obstruction preventing respiration. Let me explain 'Zhen Ai'; its therapeutic effect is swifter than shaking off dust." (Note: When *Yang Pathogens* are above, they fill the chest, causing symptoms such as chest fullness, shoulder-lifting breathing, rebellious Qi with wheezing, sensations like smoke and dust, and obstructed respiration. Treating diseases located above is described as being swifter than 'Zhen Ai', meaning it is as quick as brushing away dust. Fen Man [chest fullness], pronounced Chang Zhen Qie. KT [Ye], an ancient character for 'Ye', refers to difficulty in swallowing food.) Huangdi said: "Excellent. Which point should be selected?" Qibo said: "Select Tian Rong." (Tian Rong is a point on the Hand Taiyang Meridian.) Huangdi said: "If the patient suffers from severe cough, rebellious Qi, and chest pain, how should points be selected?" Qibo said: "Select Lian Quan." (Lian Quan is a point on the Ren Mai [Conception Vessel]. Qu, pronounced Qu, refers to inability to extend.) Huangdi said: "Is there a limit to the depth or duration of needling?" Qibo said: "When needling Tian Rong, do not exceed a depth of one cun. When needling Lian Quan, stop when the blood color changes." Huangdi said: "Very good." (Not exceeding one cun means approximately the distance a person walks in one li. Blood change refers to the alteration of blood color.)
Huangdi said: "Regarding 'Fa Meng' in the acupuncture categories, I still do not grasp its meaning. 'Fa Meng' implies deafness and blindness. Yet you mention needling Fu Transporting Points to remove Fu diseases. Which point achieves this? I wish to hear the reason." (Deafness and blindness can be cured by needling Fu Transporting Points, hence it is called 'Fa Meng'.) Qibo said: "What a profound question! This represents the general principles of acupuncture, the ultimate application of needles, and the realm of spiritual clarity. Even speaking or writing cannot fully capture its essence. Let me discuss 'Fa Meng'; its efficacy is swifter than removing a blindfold." (Swift efficacy compared to Fa Meng indicates rapid therapeutic results.) Huangdi said: "Excellent. Please elaborate." Qibo said: "To perform this needling, it must be done at noon, which is when *Yang Qi* is prosperous and circulating. Needle Ting Gong, ensuring the sensation reaches the eyeballs, and the sound is heard in the ears; this confirms the correct point." (Noon is the time when *Yang Qi* is dominant and qi circulates. Ting Gong is the Transporting Point of the Hand Taiyang Fu Organ. Its meridian connects with the eyes, so the sensation reaches the eyeballs. The sound resonating in the ear upon needling confirms the acupoint.) Huangdi said: "Excellent. What does 'sound heard in the ear' mean?" Qibo said: "When needling to expel pathogens, firmly press both nostrils with your hand and have the patient quickly lie supine; the resulting sound will resonate with the needle." (This is a method to verify the sound. When needling the point, press the nostrils firmly and quickly assume a supine position; the sound will correspond to the needle.) Huangdi said: "Excellent. This is referred to as acting without visible form, without relying on visual observation, but achieving harmony through spiritual perception." (This means that even if the disease has no visible physical manifestation, one can select points based on spiritual resonance, demonstrating the wonder of spiritual alignment.)
Huangdi said: "Regarding 'Qu Zhua' in the acupuncture categories, you mentioned needling the joints and limb collaterals. I wish to hear the full explanation." Qibo said: "The waist and spine are the major joints of the body. The lower legs are the keys enabling human movement. The penis and scrotum are the mechanisms within the body, indicators of *Yin Jing* (Essence), and pathways for *Jin Ye* (Body Fluids)." (The waist and spine support the body, hence they are the major joints. The lower legs enable movement, hence they are the keys. Keys refer to hinges. The penis and scrotum are the location of the Zong Jin [Major Sinews] of the anterior yin. The prosperity or decline of Yuan Qi at Ming Men is manifested here, hence they are the body's mechanism. Essence exits from here, so they serve as indicators of Yin Essence and pathways for Body Fluids.) "Therefore, if dietary habits are irregular, and emotions of joy and anger are unregulated, *Jin Ye* will overflow internally and accumulate downward in the testicles. This leads to blocked blood pathways, progressive swelling without cessation, difficulty in bending and stretching, and inability to walk. This disease resembles water accumulation, neither rising nor descending. It requires treatment with a Pi Shi (a type of surgical knife); the deformity is visible and cannot be hidden, often requiring exposure. Hence it is named 'Qu Zhua'." Huangdi said: "Excellent." (Irregular diet affects the Taiyin and Yangming meridians. Unregulated emotions affect the Shaoyin and Jueyin meridians. Thus, internal overflow of Jin Ye accumulates in the testicles, causing progressive swelling and inability to conceal, resembling hernia-type diseases. The practitioner should examine which meridian is involved and needle the joints and limb collaterals accordingly. Named 'Qu Zhua' because it is like removing warts. Gao, pronounced Gao, refers to the testicle. Pi, pronounced Pi, meaning as previously stated.)
Huangdi said: "Regarding 'Che Yi' in the acupuncture categories, you mentioned comprehensively needling the Qi Points of all Yang meridians. These points have fixed locations. I wish to hear the explanation." Qibo said: "This condition arises from excess *Yang Qi* and deficiency of *Yin Qi*. Deficiency of Yin Qi causes internal heat; excess Yang Qi causes external heat. The internal and external heat clash, making the patient feel as hot as holding charcoal. They fear the proximity of cotton or silk, cannot tolerate clothing against the skin, nor contact mats. The *Li Li* (Pores/Cou Li) are closed, preventing sweating. The tongue is scorched, lips are dry, muscles are parched, the throat is dry, and the patient cannot distinguish flavors." (Excess Yang Qi and deficiency of Yin Qi mean pathogenic Yang is strong while true Yin is weak. 'Hot as holding charcoal' describes intense heat. Fear of cotton/silk means unwillingness to wear clothes. Fear of proximity to others means aversion to human heat. Aversion to mats means aversion to cold. La Gan refers to dry muscles. 'Diet does not allow distinguishing good or bad' means inability to taste flavors. Xi, pronounced Xi.) Huangdi said: "Excellent. How should points be selected?" Qibo said: "Select Tian Fu and Da Zhu three times, then needle Zhong Lv Shu to remove internal heat. Tonify the Hand Taiyin Lung Meridian to induce sweating. Once heat subsides and sweat stops, the cure is swifter than removing clothes." Huangdi said: "Excellent." (Tian Fu is a point on the Hand Taiyin Meridian. Da Zhu and Zhong Lv Shu are points on the Foot Taiyang Meridian. Needling these removes heat. Tonifying the Spleen (Foot Taiyin) and Lung (Hand Taiyin) meridians induces sweating. With heat gone and sweat stopped, the disease resolves, swift as removing clothes. This likely pertains to disorders similar to Cold Damage with pathogenic heat.)
Huangdi said: "Regarding 'Jie Huo' in the acupuncture categories, you mentioned fully understanding the regulation of Yin and Yang, and using tonification and sedation for excess and deficiency to shift the balance. How is confusion resolved?" Qibo said: "When Wind Pathogens reside in the body, the blood vessels become unevenly deficient. The deficient side lacks strength, while the excess side has surplus. This leads to imbalance in weight distribution, tilting, falling, and prostration. The patient loses orientation regarding east, west, north, and south, experiencing sudden upward and downward movements, reversals, and recurrences, with constant disorientation, worse than mere confusion." (Wind pathogens cause blood vessel weakness; when Zheng Qi [Upright Qi] cannot overcome pathogens, symptoms like weight imbalance and tilting occur. Due to this disorientation, it is said to be worse than confusion; this corresponds to Stroke-like conditions.) Huangdi said: "Excellent. How should points be selected?" Qibo said: "Sedate the excess, tonify the deficiency, restore Yin-Yang balance. Using needles in this manner, the recovery is swifter than resolving confusion." Huangdi said: "Excellent. I shall store this in the Ling Lan Chamber and dare not reveal it lightly." (Fully understanding Yin and Yang, balancing deficiency and excess, applying needles thus ensures all diseases are cured, hence it is said to be swifter than resolving confusion.)