（《素问·调经论》连前篇）
帝曰∶经言∶阳虚则外寒，阴虚则内热，阳盛则外热，阴盛则内寒。余已闻之矣，不知其所由然也。（经言，引古经
语也。阳主表，其气热。阴主里，其气寒。所以阳虚则寒，阳盛则热，阴虚则热，阴盛则寒也。）岐伯曰∶阳受气于上焦，
以温皮肤分肉之间，今寒气在外则上焦不通，上焦不通则寒气独留于外，故寒栗。（寒气在外，阻遏阳道，故上焦不通，
卫气不温于表，而寒气独留，乃为寒栗，此阳虚则外寒也。）帝曰∶阴虚生内热奈何？岐伯曰∶有所劳倦，形气衰少，谷
气不盛，上焦不行，下脘不通，胃气热，热气熏胸中，故内热。（形气，阴气也。上焦之气，水谷精微之所化也。今劳倦
不慎，而形气衰少，伤脾阴也。故谷气不盛则上焦不行，上不行则下脘不通，以致胃腑郁热，熏于胸中，此阴虚生内热
也。按∶本节言劳倦伤形，指脾胃也。若情欲不节，则五脏失守而伤精，精伤则水亏，故邪火易生，阴虚内热，此为尤
甚。）帝曰∶阳盛生外热奈何？岐伯曰∶上焦不通利，则皮肤致密，腠理闭塞，玄府不通，卫气不得泄越，故外热。（上
焦之气，主阳分也。故外伤寒邪，则上焦不通，肌表闭塞，卫气郁聚，无所流行而为外热，所谓人伤于寒，则病为热，
此外感证也。）帝曰∶阴盛生内寒奈何？岐伯曰∶厥气上逆，寒气积于胸中而不泻，不泻则温气去，寒独留则血凝泣，凝
则脉不通，其脉盛大以涩，故中寒。（厥气，寒厥之气也。或寒气伤脏，或食饮寒凉，寒留中焦，阳气乃去，经脉凝滞，
故盛大而涩。盖阳脉流利多滑，不滑则无阳可知，此内伤证也。）
帝曰∶阴与阳并，血气以并，病形以成，刺之奈何？岐伯曰∶刺此者取之经隧，取血于营，取气于卫，用形哉，因
四时多少高下。（此下连前二章而统言刺法也。取血于营，刺阴气也。取气于卫，刺阳气也。且人之形体，有长短肥瘦大
小不同；天之四时，有寒暑温凉不一。故凡刺此者，必用人之形，因天之序，以为针之多少高下耳。）帝曰∶血气以并，
病形以成，阴阳相倾，补泻奈何？岐伯曰∶泻实者气盛乃内针，针与气俱内，以开其门如利其户，针与气俱出，精气不
伤，邪气乃下，外门不闭，以出其疾，摇大其道如利其路，是为大泻，必切而出，大气乃屈。（气盛乃内针者，因病患之
吸气而入针也。针与气俱出者，候病患之呼气而出针也。盖气盛纳针，迎而夺之也。开其门，利其户，针与气俱出，则
邪必从而竭矣。故必切中其疾而后出针，则大邪之气可以屈伏，是谓大泻之法。）帝曰∶补虚奈何？岐伯曰∶持针勿置，
以定其意，候呼内针，气出针入，针空四塞，精无从去，方实而疾出针，气入针出，热不得还，闭塞其门，邪气布散，
精气乃得存，动气候时，近气不失，远气乃来，是谓追之。（持针勿置，以定其意，谓宜详审补法而后下之针也。如必先
扪而循之，切而散之，推而按之，弹而怒之，抓而下之之类皆是也。候呼内针，即气出针入，谓乘其虚而济之也。方实
而疾出针，候吸引针也。气入针出，则针下所致之气，聚而不退，故热不得还也。动气者，气至为故也。候时者，如待
所贵不知日暮也。必如是则已至之近气可使弗失，未至之远气可令其来，所谓追而济之，是补法也。上二节当与《离合
真邪论》参阅，详针刺类十四。空，孔同。）帝曰∶夫子言虚实者有十，生于五脏，五脏五脉耳。夫十二经脉，皆生其病，
今夫子独言五脏。夫十二经脉者，皆络三百六十五节，节有病必被经脉，经脉之病皆有虚实，何以合之？（所谓节者，
神气之所会也，以穴俞为言，故有三百六十五节。被，及也。何以合之？谓何以皆合于五脏也。）岐伯曰∶五脏者，故得
六腑与为表里，经络支节各生虚实，其病所居，随而调之。（脏腑相为表里，故为十二经。经络各生枝节，故为三百六十
五节。气脉贯通，故皆合于五脏。其间各生虚实，则病有所居，随其所在皆可调之如下文也。）病在脉，调之血；（脉者
血之府，脉实血实，脉虚血虚，故脉病者当调血也。）病在血，调之络；（《痈疽篇》曰∶血和则孙脉先满溢，乃注于络脉，
而后注于经脉。《百病始生篇》曰∶阳络伤则血外溢，阴络伤则血内溢。《本论》曰∶孙络外溢则经有留血。故病在血者
当调之络也。）病在气，调之卫；（卫主阳气也。）病在肉，调之分肉；（随所在而取于分肉之间也。）病在筋，调之筋；（察
其缓急，熨刺之也。）病在骨，调之骨。（此二节如《终始篇》曰∶手屈而不伸者，其病在筋；伸而不屈者，其病在骨。
在骨守骨，在筋守筋。是虽以手为言，然凡病之在筋在骨者，可于此而类求矣。又筋痹、肌痹、骨痹义，详针刺类五十。）
燔针劫刺其下及与急者。（此调筋病法也。筋寒则急，故以燔针劫刺之。燔针义，又见本类后六十九。燔音烦。）病在骨，
针药熨。（病在骨者其气深，故必 针刺之，及用辛热之药熨而散之。按∶上节言燔针者，盖纳针之后，以火燔之使暖
也，此言 针者，用火先赤其针而后刺之，不但暖也，寒毒固结，非此不可。但病有浅深，故圣人用分微甚耳。 刺义
见针刺类五。 音翠。）病不知所痛，两跷为上。（病不知所痛者，如痹论所云，详本类后六十七。两跷者，阳跷脉出足
太阳之申脉，阴跷脉出足少阴之照海。俱当取之，故曰为上。）身形有痛，九候莫病，则缪刺之。（形体有痛而大经之九
候莫病者，病不在经而在络也。宜缪刺之者，刺络穴也。左痛刺右，右痛刺左。）痛在于左而右脉病者，巨刺之。（身有
所痛而见于脉者，病在经也。巨刺者，刺经穴也。亦左痛刺右，右痛刺左。巨刺缪刺义，详针刺类三十。）必谨察其九候，
针道备矣。（病之在血气经络筋骨分肉之间者，总不出三部九候之外，察得其详而无失，针道尽之矣。）
（《素问·调经论》承接前一篇）
黄帝问道：医经上说：阳气虚弱则体表发寒，阴气虚弱则体内发热，阳气亢盛则体表发热，阴气亢盛则体内发寒。我已经听说了这些道理，但不知道它们产生的原因。（所谓“医经所说”，是引用古代医经的话。阳主表，其气热；阴主里，其气寒。所以阳气虚则寒，阳气盛则热，阴气虚则热，阴气盛则寒。）岐伯回答说：阳气从上焦受气，用以温煦皮肤和肌肉之间，现在寒气在体表，导致上焦不通畅，上焦不通畅则寒气独自停留在体表，所以出现寒战。（寒气在体表，阻遏阳气的运行，所以上焦不通畅，卫气不能温煦体表，而寒气独自停留，于是产生寒战，这就是所谓的阳气虚弱导致体表发寒。）黄帝问道：阴气虚弱产生内热是怎么回事？岐伯回答说：如果因过度劳累，形体之气衰弱减少，水谷精微之气不充足，上焦不能宣发，下脘不能通降，胃气郁而化热，热气熏蒸于胸中，所以产生内热。（形气，指阴气。上焦之气，是由水谷精微所化生的。如今因劳倦不慎，导致形气衰弱减少，这是损伤了脾阴。所以水谷之气不充足则上焦不能宣发，上焦不宣发则下脘不通畅，致使胃腑郁热，熏蒸于胸中，这就是阴气虚弱产生内热的原因。按：本节所说的劳倦伤形，指的是脾胃。如果是情欲不节制，则五脏失守而损伤精气，精气损伤则肾水亏虚，所以邪火容易滋生，阴虚内热，这种情况更为严重。）黄帝问道：阳气亢盛产生外热是怎么回事？岐伯回答说：上焦不通利，则皮肤致密，腠理闭塞，汗孔不通，卫气不能宣泄越出，所以产生外热。（上焦之气，主管阳分。所以外感寒邪，会导致上焦不通畅，肌表闭塞，卫气郁结聚集，无法正常运行而产生外热，这就是所说的“人感受寒邪，就会生病发热”，这属于外感病证。）黄帝问道：阴气亢盛产生内寒是怎么回事？岐伯回答说：厥逆之气向上冲逆，寒气积聚在胸中而不能消散，不能消散则温煦的阳气离去，寒气独自停留则血液凝滞不畅，血液凝滞则脉道不通，脉象盛大而涩，所以产生内寒。（厥气，指寒厥之气。或者是寒气损伤脏腑，或者是饮食寒凉，寒气留滞在中焦，阳气于是离去，经脉凝滞，所以脉象盛大而涩。大概阳脉流利多滑，如果不滑则可知无阳气，这属于内伤病证。）
黄帝问道：阴与阳相并，血与气相并，病症形态已经形成，应该如何针刺？岐伯回答说：针刺这类病症要选取经络隧道，从营分取血，从卫分取气，根据病人的形体差异，以及四季气候的不同，决定针刺数量的多少和穴位的高低。（这部分内容承接前两章，统论针刺方法。从营分取血，是刺阴气；从卫分取气，是刺阳气。而且人的形体，有长短、肥瘦、大小不同；天的四时，有寒、暑、温、凉不一。所以凡是针刺这类病症，必须依据人的形体，顺应天的时序，来决定针刺数量的多少和穴位的高低。）黄帝问道：血与气相并，病症形态已经形成，阴阳相互倾轧，补法泻法该如何运用？岐伯回答说：泻实的方法是在病人吸气时进针，针随气一起进入，如同打开门户一样顺畅，针随气一起退出，精气不受损伤，邪气随之排出，外门不闭，使邪气外出，摇大针孔如同拓宽道路，这叫做大泻，一定要切中病处后出针，大气势才能屈服。（所谓“气盛乃内针”，是指趁着病患吸气的时候进针。所谓“针与气俱出”，是指候着病患呼气的时候出针。因为气盛时进针，是迎而夺之。打开门户，利于出入，针随气一起退出，邪气必然随之衰竭。所以一定要切中病处而后出针，那么大的邪气就可以屈伏，这叫做泻法。）黄帝问道：补虚的方法是怎样的？岐伯回答说：持针不要放置，以安定心神，候着呼气时进针，气出针入，针孔四周密闭，精气无从流失，待正气充实后迅速出针，气入针出，热气不得返还，闭塞针孔，邪气布散，精气得以保存，观察气至的时机，近处的正气不丢失，远处的正气才会来，这叫做追而济之。（持针不要放置，以安定心神，意思是应当详审补法后再下针。比如必须先扪而循之，切而散之，推而按之，弹而怒之，抓而下之类都是如此。候着呼气时进针，即气出针入，意思是乘其虚而济助它。待正气充实后迅速出针，是候着吸气时拔针。气入针出，则针下所致的气，聚而不退，所以热气不得返还。动气，是指气至为标志。候时，是说要像等待贵人一样不知日暮。必须这样，那么已至的近处的正气可以使它不丢失，未至的远处的正气可以令其到来，所谓追而济之，就是补法。以上两节应当与《离合真邪论》参阅，详见针刺类十四。空，同孔。）黄帝问道：先生曾说虚实的情况有十种，都生于五脏，五脏对应五脉罢了。那十二经脉，都能产生疾病，现在先生只谈五脏。那十二经脉，都联络三百六十五个节点，节点有病必定波及经脉，经脉的病都有虚实，为什么能合于五脏呢？（所谓节点，是神气交会的地方，指穴俞而言，所以有三百六十五个节点。被，是及的意思。何以合之？是说为什么都能合于五脏。）岐伯回答说：五脏，本来与六腑互为表里，经络支节各自产生虚实，病所在的位置，随着位置进行调理。（脏腑互为表里，所以构成十二经。经络各生枝节，所以构成三百六十五个节点。气脉贯通，所以都合于五脏。其间各自产生虚实，则病有所居，随着所在皆可调理如下文所述。）病在脉，调理血；（脉是血的府库，脉实血实，脉虚血虚，所以脉病者应当调血。）病在血，调理络；（《痈疽篇》说：血调和则孙脉先满溢，然后注入络脉，然后再注入经脉。《百病始生篇》说：阳络受伤则血外溢，阴络受伤则血内溢。《本论》说：孙络外溢则经有留血。所以病在血者应当调络。）病在气，调理卫；（卫主要管阳气。）病在肉，调理分肉；（随着所在位置取于分肉之间。）病在筋，调理筋；（观察其缓急，用熨法和刺法治疗。）病在骨，调理骨。（这两节如《终始篇》说：手屈而不伸的，病在筋；伸而不屈的，病在骨。在骨治骨，在筋治筋。这虽然以手为例，然而凡病在筋在骨的，可以由此类推。另外筋痹、肌痹、骨痹的意义，详见针刺类五十。）用火针劫刺患处及拘急之处。（这是调理筋病的方法。筋寒则拘急，所以用火针劫刺。燔针的意义，又见本类后六十九。燔音烦。）病在骨，用针药熨。（病在骨者其气深，所以必须用针刺，以及用辛热药物熨烫以散寒。按：上文说的燔针，大概是纳针之后，用火烤针使其温暖；这里说的焠针，是用火先将针烧红再刺，不仅温暖，寒毒固结，非此不可。但病有浅深，所以圣人根据轻重分别使用。焠刺的意义见针刺类五。焠音翠。）病痛不知痛处，取两跷脉为主。（病痛不知痛处，如《痹论》所说，详见本类后六十七。两跷，阳跷脉出于足太阳膀胱经的申脉穴，阴跷脉出于足少阴肾经的照海穴。都应当取用，所以说为主。）身形有疼痛，三部九候均无病，则用缪刺法。（形体有疼痛而大经的三部九候无病的，病不在经而在络。宜用缪刺法的，是刺络穴。左痛刺右，右痛刺左。）疼痛在左侧而右侧脉象异常的，用巨刺法。（身体有疼痛而见于脉象的，病在经。巨刺法是刺经穴。也是左痛刺右，右痛刺左。巨刺和缪刺的意义，详见针刺类三十。）务必仔细诊察三部九候，针刺的道理就完备了。（病在血气经络筋骨分肉之间的，总不出三部九候的范围，察得其详细而无失误，针刺的道理就穷尽了。）
(Su Wen: Tiao Jing Lun, continuing from the previous chapter)
The Yellow Emperor asked: The medical classics state: When Yang Qi is deficient, there is cold on the exterior; when Yin Qi is deficient, there is heat in the interior; when Yang Qi is excessive, there is heat on the exterior; when Yin Qi is excessive, there is cold in the interior. I have heard of this, but do not understand the mechanism behind it. (The statement "the medical classics say" refers to quoting ancient texts. Yang governs the exterior and its Qi is hot; Yin governs the interior and its Qi is cold. Therefore, deficiency of Yang leads to cold, excess of Yang leads to heat, deficiency of Yin leads to heat, and excess of Yin leads to cold.)
Qi Bo replied: Yang Qi receives its energy from the Upper Jiao (Upper Burner), which warms the skin and muscles. Now, if cold pathogen remains on the exterior, the Upper Jiao becomes obstructed. Obstruction of the Upper Jiao causes the cold pathogen to remain solely on the exterior, resulting in chills. (Cold pathogen on the exterior blocks the pathway of Yang Qi, causing obstruction of the Upper Jiao. Wei Qi (Defensive Qi) fails to warm the surface, allowing cold pathogen to remain alone, leading to chills. This is what is meant by "Yang deficiency leads to exterior cold".)
The Yellow Emperor asked: How does Yin deficiency generate interior heat?
Qi Bo replied: Due to overexertion, the form and Qi become weak and diminished, the Qi of grain and water (Gu Qi) is insufficient, the Upper Jiao cannot function, and the lower Stomach Guan (gate) is blocked. The Stomach Qi becomes hot, and the heat steams the chest cavity, thus generating interior heat. (Xing Qi refers to Yin Qi. The Qi of the Upper Jiao is transformed from the essence of food and drink. Now, due to imprudent labor and fatigue, Xing Qi becomes weak and diminished, injuring Spleen Yin. Thus, insufficient Gu Qi leads to dysfunction of the Upper Jiao; failure of the Upper Jiao leads to blockage of the lower Stomach Guan, resulting in stagnant heat in the Stomach Fu organ steaming the chest. This is what is meant by "Yin deficiency generates interior heat." Note: The section mentioned above regarding labor injury affecting form refers to the Spleen and Stomach. If sexual desire is unregulated, the Five Zang organs lose their control and essence is injured. Essence injury leads to Water deficiency, making evil fire prone to arise. Yin deficiency with interior heat is particularly severe in this case.)
The Yellow Emperor asked: How does Yang excess generate exterior heat?
Qi Bo replied: When the Upper Jiao is not smooth and patent, the skin becomes dense, the Cou Li (interstices) close, and the Xu Fu (pores) are blocked. Wei Qi cannot vent and diffuse, thus generating exterior heat. (The Qi of the Upper Jiao governs the Yang aspect. Therefore, external invasion by cold pathogen causes obstruction of the Upper Jiao, closure of the muscle surface, and stagnation of Wei Qi without circulation, resulting in exterior heat. This is referred to as "When a person is injured by cold, the disease manifests as heat," which belongs to exterior syndrome.)
The Yellow Emperor asked: How does Yin excess generate interior cold?
Qi Bo replied: Jue Qi (Rebellious Qi) moves upward against the normal flow, and cold pathogen accumulates in the chest without dissipating. Without dissipation, the warming Qi departs, leaving only cold. Cold remaining alone causes blood to coagulate and stagnate. Coagulation leads to obstruction of the vessels. The pulse becomes large and choppy, thus generating interior cold. (Jue Qi refers to cold Jue Qi. It may be caused by cold pathogen damaging the Zang organs or by consuming cold food and drink. Cold remains in the Middle Jiao, causing Yang Qi to depart and meridians to stagnate, hence the pulse is large and choppy. Generally, Yang pulses are fluid and slippery; lack of slipperiness indicates absence of Yang. This belongs to interior injury syndrome.)
The Yellow Emperor asked: When Yin and Yang combine, and Blood and Qi combine, forming pathological manifestations, how should they be needled?
Qi Bo replied: To needle these conditions, select the Jing Mai (Meridian) tunnels. Obtain blood from Ying (Nutrient) level and Qi from Wei (Defensive) level. Consider the patient's physical constitution and adjust according to the four seasons, determining the number and depth/location of needles accordingly. (This section continues from the previous two chapters to generally discuss needling methods. Obtaining blood from Ying involves needling Yin Qi. Obtaining Qi from Wei involves needling Yang Qi. Furthermore, human bodies vary in length, fat/thinness, and size; the four seasons vary in cold, heat, warmth, and coolness. Therefore, whenever needling these conditions, one must use the patient's physique and follow the heavenly sequence to determine the number and high/low placement of needles.)
The Yellow Emperor asked: When Blood and Qi combine, pathological forms are established, and Yin and Yang clash, how should tonification and sedation be applied?
Qi Bo replied: For sedating excess, insert the needle when the patient's Qi is at its peak (during inhalation). Insert the needle along with the Qi, opening the gate like a door. Withdraw the needle along with the Qi. This prevents injury to Essence Qi and allows Evil Qi to exit. The outer gate remains open to let the disease out. Widen the needle tract like widening a road; this is called major sedation. One must press the point accurately before withdrawing, so that the great Qi is subdued. (Inserting the needle when Qi is abundant means inserting during the patient's inhalation. Withdrawing the needle along with Qi means withdrawing during exhalation. Since Qi is abundant upon insertion, we intercept and drain it. Opening the gate and facilitating passage, withdrawing with the Qi ensures evil Qi is exhausted. Therefore, one must accurately hit the disease site before withdrawing, so the major evil Qi can be subdued. This is the method of sedation.)
The Yellow Emperor asked: How is deficiency tonified?
Qi Bo replied: Hold the needle without placing it down, stabilizing your mind. Insert the needle upon exhalation; as Qi exits, the needle enters. Seal the needle space on all sides so Essence cannot escape. When the Qi feels full, quickly withdraw the needle; as Qi enters, the needle exits. Heat cannot return. Close the gate tightly. Evil Qi disperses, and Essence Qi is preserved. Monitor the arrival of Qi and the timing. Do not lose the nearby Qi, so distant Qi will arrive. This is called "chasing and assisting." (Holding the needle without placing it down, stabilizing the mind, means carefully examining the tonification method before needling. Such as palpating and stroking, pressing and dispersing, pushing and pressing, flicking to engorge, and grasping to descend. Inserting upon exhalation, i.e., Qi exits and needle enters, means assisting while the pathogen is empty. Quickly withdrawing when Qi feels full means withdrawing upon inhalation. As Qi enters and needle exits, the Qi induced by the needle gathers and does not retreat, so heat cannot return. "Moving Qi" refers to the arrival of Deqi. "Waiting for time" means waiting patiently as if for a noble guest, unaware of the passing day. Only then can the arrived nearby Qi be preserved, and the unarrived distant Qi summoned. This "chasing and assisting" is the tonification method. These two sections should be cross-referenced with *Li He Zhen Xie Lun* (Treatise on Separating True and False Pathogens); see Needling Category 14 for details. Kong is synonymous with Kong (hole).)
The Yellow Emperor asked: You stated that there are ten types of deficiency and excess, originating from the Five Zang organs, corresponding to the five meridians. However, the twelve Jing Mai (Meridians) all produce diseases. Why do you speak only of the Five Zang now? The twelve meridians connect to three hundred and sixty-five joints. Disease at the joints must affect the meridians, and meridian diseases all have deficiency and excess. How do they all correspond to the Five Zang? (The term "joints" refers to points where Shen Qi converges, specifically acupoints, hence three hundred and sixty-five joints. Bei means to reach/affect. "How do they correspond?" asks why they all integrate with the Five Zang.)
Qi Bo replied: The Five Zang organs naturally have the Six Fu organs as their interior-exterior pairs. Meridians and collaterals branch into joints, each producing deficiency or excess. Where the disease resides, regulate it accordingly. (Zang and Fu are interior-exterior pairs, forming the twelve meridians. Meridians branch into joints, forming three hundred and sixty-five joints. Qi and vessels are connected, so they all integrate with the Five Zang. Within them, deficiency and excess arise separately, so diseases have specific locations. Regulate them according to their location as described below.)
Disease in the Mai (Vessels/Meridians): Regulate the Blood. (Mai is the residence of Blood. Vessel excess indicates Blood excess; vessel deficiency indicates Blood deficiency. Thus, vessel diseases require regulating Blood.)
Disease in the Blood: Regulate the Luo (Collaterals). (*Yong Ju Pian* states: When Blood is harmonious, Sun Mai (Fine Collaterals) fill first, then pour into Luo Mai, and finally into Jing Mai. *Bai Bing Shi Sheng Pian* states: Injury to Yang Luo causes external bleeding; injury to Yin Luo causes internal bleeding. *Ben Lun* states: Overflow from Sun Mai leaves residual Blood in Jing Mai. Thus, blood diseases require regulating Luo.)
Disease in the Qi: Regulate the Wei (Defensive Qi). (Wei primarily governs Yang Qi.)
Disease in the Rou (Muscles): Regulate the Fen Rou (Intermuscular spaces). (Select points between the intermuscular spaces according to the location.)
Disease in the Jin (Sinews/Tendons): Regulate the Jin. (Observe tension or flaccidity; apply moxibustion/warming and needling.)
Disease in the Gu (Bones): Regulate the Gu. (As stated in *Zhong Shi Pian*: Flexion without extension indicates disease in Jin; extension without flexion indicates disease in Gu. Treat Gu by focusing on Gu, treat Jin by focusing on Jin. Although using the hand as an example, diseases in Jin and Gu can be understood through this analogy. See also meanings of Jin Bi, Ji Bi, and Gu Bi in Needling Category 50.)
Use Fan Zhen (Fire-needles) for Jie Ci (rapid puncturing) at the affected area and sites of spasm. (This is the method for treating Jin diseases. Cold in Jin causes spasm, so use fire-needles for rapid puncturing. Meaning of Fan Zhen is found later in this category, item 69. Fan sounds like 'fan'.)
For disease in the Gu (Bone), use Cui Zhen (Red-hot needling) and herbal compresses. (Disease in bone is deep, requiring needling and application of pungent-warm herbs for compresses to disperse cold. Note: The previously mentioned Fan Zhen involves heating the needle after insertion. Here, Cui Zhen involves heating the needle red-hot before insertion, providing more than just warmth. For solidified cold-toxin, this is essential. However, diseases vary in depth, so the Sages distinguish by severity. Meaning of Cui Zhen is found in Needling Category 5. Cui sounds like 'cui'.)
If pain location is unknown, prioritize the two Qiao Mai (Odd Vessels). (Unknown pain location refers to descriptions in *Bi Lun*; see later item 67. The two Qiao Mai: Yang Qiao Mai emerges from Shen Mai (BL62) of Foot Taiyang; Yin Qiao Mai emerges from Zhao Hai (KI6) of Foot Shaoyin. Both should be selected, hence termed primary.)
If the body has pain but the Nine Pulses (Jiu Hou) show no abnormality, use Miao Ci (Mimetic Puncture). (Body pain with normal Nine Pulses indicates disease is in Luo Collaterals, not Jing Meridians. Mimetic Puncture involves needling Luo points. Pain on the left is treated by needling the right; pain on the right by the left.)
If pain is on the left but the pulse on the right is diseased, use Ju Ci (Giant Puncture). (Pain manifesting in the pulse indicates disease in the Jing Meridian. Giant Puncture involves needling Jing points. Also involves needling the opposite side for contralateral pain. Meanings of Ju Ci and Miao Ci are detailed in Needling Category 30.)
Must carefully examine the Nine Pulses. The principles of needling are complete. (Diseases located in Blood, Qi, Meridians, Collaterals, Sinews, Bones, and Muscles fall within the scope of the Three Regions and Nine Pulses. Accurate examination without error completes the art of needling.)