（《灵枢·邪客篇》）
黄帝问于岐伯曰∶余愿闻持针之数，内针之理，纵舍之意， 皮开腠理奈何？脉之屈折出入之处，焉至而出？焉至
而止？焉至而徐？焉至而疾？焉至而入？六腑之输于身者，余愿尽闻。少叙别离之处，离而入阴，别而入阳，此何道而
从行？愿尽闻其方。岐伯曰∶帝之所问，针道毕矣。黄帝曰∶愿卒闻之。（出、止、徐、疾、入，即五输之义。别离之处，
言经络之支别离合也。 音旱。）岐伯曰∶手太阴之脉，出于大指之端，内屈循白肉际，至本节之后太渊留以澹，外屈上
于本节之下，内屈与阴诸络会于鱼际，数脉并注，其气滑利，伏行壅骨之下，外屈出于寸口而行，上至于肘内廉，入于
大筋之下，内屈上行 阴，入腋下，内屈走肺，此顺行逆数之屈折也。（此下二节，皆言五 之屈折也。大指之端，少商
井也。内屈循白肉际至本节之后，太渊 也。凡人身经脉阴阳，以紫白肉际为界，紫者在外属阳分，白者在内属阴分，
大概皆然。澹，水摇貌。脉至太渊而动，故曰留以澹也。从此外屈上于本节之下，内屈与诸阴络会于鱼际荥也。诸阴皆
会于此，故数脉并注。其气滑利，伏行掌后高骨之下，外屈出寸口而行经渠经也。上至肘内廉，入于大筋之下，尺泽合
也。乃由此内屈 阴，入腋走肺。然肺经之脉从脏走手为顺，此则从手数至脏，故为顺行逆数之屈折。）心主之脉，出于
中指之端，内屈循中指内廉以上留于掌中，伏行两骨之间，外屈出两筋之间，骨肉之际，其气滑利，上二寸外屈出行两
筋之间，上至肘内廉，入于小筋之下，留两骨之会，上入于胸中，内络于心脉。（中指之端，中冲井也。内屈循中指以上
掌中，劳宫荥也。伏行两骨之间，外屈出两筋之间，骨肉之际，大陵 也。其气滑利，上二寸外屈出行两筋之间，间使
经也。上至肘内廉，入于小筋之下，留两骨之会者，曲泽合也。由此上入胸中，内络于心脉，乃手厥阴经顺行逆数之屈
折。按∶本篇于十二经之屈折，独言手太阴、心主二经者，盖欲引正下文少阴无 之义，故单以膈上二经为言耳。诸经
屈折详义，已具经脉、本输等篇，故此不必再详也。）黄帝曰∶手少阴之脉独无 何也？岐伯曰∶少阴心脉也，心者五脏
六腑之大主也，精神之所舍也，其脏坚固，邪弗能容也，容之则心伤，心伤则神去，神去则死矣。故诸邪之在于心者，
皆在于心之包络，包络者心主之脉也，故独无 焉。（手少阴，心经也。手厥阴，心包络经也。经虽分二，脏实一原，但
包络在外，为心之卫；心为五脏六腑之大主，乃精神之所居，其脏坚固，邪不可伤，伤及于心，无不死者。故凡诸邪之
在心者，皆在心外之包络耳。然心为君主之官，而包络亦心所主，故称为心主。凡治病者，但治包络之 ，即所以治心
也，故少阴一经所以独无 焉。详义出《本输篇》，见经络类十六。）黄帝曰∶少阴独无 者，不病乎？岐伯曰∶其外经
病而脏不病，故独取其经于掌后锐骨之端。其余脉出入屈折，其行之徐疾，皆如手少阴心主之脉行也。故本 者，皆因
其气之虚实徐疾以取之。是谓因冲而泻，因衰而补，如是者，邪气得去，真气坚固，是谓因天之序。（凡脏腑经络，有是
脏则有是经，脏居于内，经行于外。心脏坚固居内，邪弗能容，而经则不能无病，故少阴经病者，当取掌后锐骨之端，
即神门 也。其余脉之出入屈折徐疾，皆如手少阴心主之脉行者，言少阴心主之 ，其行相似，故曰本 者，言少阴本
经之 ，非上文皆在心包之谓也。然则邪在心包藏者，当治心主之 ；邪在少阴经者，当治本经之 。因其虚实以取之，
则邪气去而真气固，乃不失诸经天畀之序也。按∶《本输篇》所载五脏五 ，六腑六 ，独手少阴经无 ，故此篇特以为
问，正欲明心为大主、无容邪伤之义。然既曰无 ，而此节复言取其经于掌后锐骨之端，及如心主脉行本 等义。可见
心脏无病，则治脏无 ；少阴经有病，则治经有 。故《甲乙经》备载少阴之 ，云少冲为井，少府为荥，神门为 ，
灵道为经，少海为合，于十二经之 始全，其义盖本诸此。）黄帝曰∶持针纵舍奈何？（纵言从缓，舍言弗用也。）岐伯
曰∶必先明知十二经脉之本末，皮肤之寒热，脉之盛衰滑涩。（明此数者，则针之当用不当用，其纵舍可知矣。）其脉滑
而盛者病日进，虚而细者久以持，大以涩者为痛痹，（此言病气之盛及元气之虚者，皆难取速效，当从缓治以渐除之者也。）
阴阳如一者病难治，（表里俱伤、血气皆败者，是为阴阳如一，刺之必反甚，当舍而勿针也。）其本末尚热者病尚在，（胸
腹脏腑为本，经络四肢为末，尚热者，余邪未尽也，宜从缓治。）其热以衰者其病亦去矣。（可舍针也。）持其尺，察其肉
之坚脆大小滑涩寒温燥湿，因视目之五色，以知五脏而决死生。视其血脉，察其色，以知其寒热痛痹。（持尺视目义，俱
详脉色类。轻重死生于此可决，皆纵舍之道也。）黄帝曰∶持针纵舍，余未得其意也。（不惟病形轻重有纵舍，而持针之
际，其进止退留亦有纵舍，未得其详，因而复问。）岐伯曰∶持针之道，欲端以正，安以静，先知虚实而行疾徐，左手执
骨，右手循之，无与肉果，泻欲端以正，补必闭肤，辅针导气，邪得淫 ，真气得居。（持针之道，宜审而慎，必从和缓
从容，庶可无误。故欲端以正，安以静，先知病之虚实，以施疾徐之法，左手执之，右手循之，必中其穴，无中其肉而
与肉果。果即裹也。泻者欲端以正，补去必闭其肤，以手辅针，导引其气，必使邪气淫 而散，真气得复而居，然后可
以去针，此持针纵舍之道也。）黄帝曰∶捍皮开腠理奈何？ ，说文∶忮也。谓恐刺伤其皮而开腠理，则奈之何也。）岐
伯曰∶因其分肉，左别其肤，微内而徐端之，适神不散，邪气得去。（凡用针者，必因其分肉之理，左手循别其肌肤，右
手微内而徐端之，则自然从容中 ，神不散而邪气去，皮腠亦无伤也。）
（出自《灵枢·邪客篇》）
黄帝向岐伯问道：我希望了解持针的法则、进针的原理、纵舍（根据病情决定用针或不用针）的意旨，以及皮肤和腠理如何开启？经脉曲折出入的部位在哪里出现？在哪里停止？在哪里缓慢运行？在哪里快速运行？在哪里进入体内？六腑在体表的腧穴分布情况，我也希望全部听闻。请简要说明经络分支离合的地方，从阳经入阴经、从阴经别出入阳经，这是遵循什么规律行走的？希望能详尽听取其中的方法。
岐伯回答说：陛下所问的内容，针刺的道理已经完备了。
黄帝说：希望能听您说完。（注：“出、止、徐、疾、入”即五输穴的含义。“别离之处”，指经络的支脉与主干的离合关系。“音旱”。）
岐伯说：手太阴肺经的脉气，出于大拇指的末端，向内弯曲沿着白肉边缘，到达本节之后的大渊穴停留以 pulsate（跳动），向外弯曲上行至本节之下，向内弯曲与诸阴络脉会合于鱼际穴，多条脉气并注于此，其气滑利，伏行于掌后高骨之下，向外弯曲出于寸口而行经渠穴，上行至肘部内侧边缘，进入大筋之下，向内弯曲上行至腋下的极泉穴附近，进入腋下，向内弯曲走向肺部，这是顺行但逆数计算的屈折路径。（注：以下两节，都是讲述五输穴的屈折情况。大拇指的末端，是少商井穴。向内弯曲沿着白肉边缘至本节之后，是大渊俞穴。凡是人身经脉阴阳，以紫白肉际为界限，紫色在外属阳分，白色在内属阴分，大体都是如此。澹，是水摇动的样子。脉气到达太渊而动，所以说“留以澹”。从此外侧弯曲上行至本节之下，内侧弯曲与诸阴络会合于鱼际荥穴。诸阴脉都汇聚于此，所以多条脉气并注。其气滑利，伏行于掌后高骨之下，外侧弯曲出于寸口而行经渠经穴。上行至肘内侧边缘，进入大筋之下，是尺泽合穴。然后由此向内弯曲经过腋下，进入腋下走向肺脏。然而肺经的脉气从脏走手为顺行，这里却是从手数至脏，所以称为顺行逆数的屈折。）
手厥阴心包经的脉气，出于中指的末端，向内弯曲沿着中指内侧向上停留于掌中，伏行于两骨之间，向外弯曲出于两筋之间，骨肉之际，其气滑利，上行二寸向外弯曲出行于两筋之间，上行至肘部内侧边缘，进入小筋之下，停留于两骨相会的曲泽穴，上行进入胸中，内络于心脉。（注：中指的末端，是中冲井穴。向内弯曲沿着中指以上至掌中，是劳宫荥穴。伏行于两骨之间，向外弯曲出于两筋之间，骨肉之际，是大陵俞穴。其气滑利，上行二寸向外弯曲出行于两筋之间，是间使经穴。上行至肘内侧边缘，进入小筋之下，停留于两骨相会的地方，是曲泽合穴。由此上行进入胸中，内络于心脉，这是手厥阴经顺行逆数的屈折。按：本篇对于十二经的屈折，唯独讲述手太阴、心主这两条经，大概是为了引出下文关于少阴无俞的意义，所以单以膈上的两条经来说明。各经屈折的详细意义，已经在《经脉》、《本输》等篇中具备，所以这里不必再详细说明了。）
岐伯说：少阴心脉，心是五脏六腑的大主宰，精神居住的地方，它的脏器坚固，邪气不能容纳它，如果容纳了就会损伤心脏，心脏受损则神气离去，神气离去就会死亡。所以所有邪气在心部的，都在心的包络上，包络就是心主的脉，所以唯独没有俞穴。（注：手少阴，是心经。手厥阴，是心包络经。经脉虽然分为两条，但脏器的本源其实是一个，只是包络在外，作为心的护卫；心是五脏六腑的大主宰，是精神居住的地方，它的脏器坚固，邪气不可伤害，伤害到心，没有不死的。所以凡是邪气在心部的，都在心外部的包络罢了。然而心是君主之官，而包络也是心所主管的，所以称为心主。凡是治病的人，只要治疗包络的俞穴，就是治疗心了，所以少阴一经唯独没有俞穴。详细意义出自《本输篇》，见经络类十六。）
黄帝说：少阴唯独没有俞穴，难道不会生病吗？
岐伯说：它的外经有病而内脏不病，所以唯独取用手掌后方锐骨端的穴位。其余脉气的出入屈折，运行的快慢，都像手少阴心主之脉的运行一样。所以本经的俞穴，都是根据其气机的虚实快慢来选取的。这叫做因势利导而泻实，因正气衰弱而补虚，像这样，邪气得以去除，真气坚固，这叫做顺应自然的次序。（注：凡是脏腑经络，有某脏就有某经，脏居于内部，经行于外部。心脏坚固居于内部，邪气不能容纳，而经脉却不能不生病，所以少阴经有病的人，应当取手掌后方锐骨端的穴位，也就是神门俞穴。其余脉气的出入屈折快慢，都像手少阴心主之脉运行的，是说少阴心主的俞穴，其运行相似，所以说“本俞者”，是指少阴本经的俞穴，不是上文所说的都在心包的意思。那么邪气在心包藏者，应当治心主的俞穴；邪气在少阴经者，应当治本经的俞穴。根据其虚实来选取，则邪气去而真气固，乃不失诸经天赋的次序。按：《本输篇》所载五脏五俞，六腑六俞，唯独手少阴经无俞，所以本篇特意以此发问，正是要阐明心为大主、不容邪伤的意义。既然说无俞，而这节又说取其在掌后锐骨端，以及如心主脉行本俞等意义。可见心脏无病，则治脏无俞；少阴经有病，则治经有俞。所以《甲乙经》备载少阴的俞穴，说少冲为井，少府为荥，神门为俞，灵道为经，少海为合，在十二经的俞穴始全，其义大概基于此。）
黄帝说：持针的纵舍原则是怎样的？（注：“纵”言从缓，“舍”言弗用也。）
岐伯说：必须先明确知晓十二经脉的本末，皮肤的寒热，脉象的盛衰滑涩。（明了这些情况，就知道针是否应当使用，其纵舍原则也就知道了。）脉象滑而盛的，病情日益进展；虚而细的，病程长久持续；大而涩的，属于痛痹。（这是说病气盛及元气虚的，都难以迅速见效，应当从缓治疗以逐渐消除。）阴阳如一（表里俱伤、血气皆败）的，病情难治，（应当舍弃不用针）；其根本（脏腑）尚热的，病邪尚在，（应当从缓治疗）；其热势已衰退的，病邪也已去除，（可以舍针不用）。切按其尺肤，观察肌肉的坚脆、大小、滑涩、寒温、燥湿，同时观察眼睛的五色，以此来了解五脏状况并判断生死。观察其血脉，察视其色泽，以此来知道寒热痛痹的情况。（切尺肤、观目的意义，都详见脉色类。轻重死生在此可决断，都是纵舍的原则。）
黄帝说：关于持针纵舍，我还没有完全理解其中的意思。（不仅病情轻重有纵舍，而在持针的时候，其进退留止也有纵舍，未得其详细，因而再次询问。）
岐伯说：持针的原则，要端正而正直，安定而宁静，先辨别虚实然后施行疾徐手法，左手固定骨骼，右手循按穴位，不要与肌肉抵触，泻法要端正正直，补法必须闭合皮肤，辅助针具引导气机，使邪气淫散，真气得以安居。（持针之道，应该审慎而谨慎，必须从容和缓，才可以无误。所以要端正正直，安定宁静，先知道病情的虚实，以施行疾徐之法，左手执持，右手循按，必须正中穴位，不要刺中肌肉而与肉果（裹）相抵。果即裹也。泻者欲端正正直，补法去针时必须闭合其皮肤，以手辅助针具，引导气机，必须使邪气淫散而消散，真气得以恢复而安居，然后可以去针，这就是持针纵舍的原则。）
黄帝说：如何保护皮肤并开启腠理呢？（注：忮，说文解字解释为忌恨/恐惧。谓恐刺伤其皮而开腠理，那该怎么办呢？）
岐伯说：顺着分肉的纹理，左手分开皮肤，微微进针并缓慢端正地推进，使神气不散，邪气得以去除。（凡是用针的人，必须顺着分肉的纹理，左手循按分开肌肤，右手微微进针并缓慢端正地推进，则自然从容中穴，神气不散而邪气去，皮肤腠理也不会受伤。）
(From *Ling Shu: Xie Ke Pian*)
Huangdi asked Qibo, saying: "I wish to hear about the principles of holding the needle, the rationale for inserting the needle, the meaning of 'zong she' (releasing or withholding treatment), and how to open the skin and interstices. Where are the sites where the meridians curve, enter, and exit? Where do they emerge? Where do they stop? Where do they move slowly? Where do they move quickly? Where do they enter internally? I also wish to hear completely about the acupoints of the six fu organs on the body. Please briefly explain the locations where the meridian branches separate and converge; when entering yin from yang, or separating from yin to enter yang, what path do they follow? I wish to hear the methods in detail."
Qibo replied, "The questions raised by Your Majesty cover the entirety of acupuncture principles."
Huangdi said, "I wish to hear them all." (Note: "Emerging, stopping, moving slowly, moving quickly, and entering" refer to the meanings of the Five Shu points. "Locations of separation and convergence" refers to the separation and convergence of meridian branches. Pronounced 'han'.)
Qibo said: "The meridian of Hand-Taiyin [Lung] emerges from the tip of the thumb, curves inward along the border of the white flesh, reaches Taiyuan (LU9) behind the first metacarpophalangeal joint, where it pauses and pulses, then curves outward upward below the joint, curves inward to meet with various yin collaterals at Yuji (LU10). Multiple vessels pour into this area, their qi is smooth and slippery, they lie hidden beneath the styloid process of the radius, curve outward to emerge at Cun Kou (Radial Artery pulse position) and travel through Jingqu (LU8), ascend to the medial edge of the elbow, enter below the large tendon, curve inward upward toward the axilla, enter the axilla, curve inward to travel to the Lung. This is a curved path that follows the forward direction but counts backward." (Note: The following two sections both describe the curvature of the Five Shu points. The tip of the thumb is Shaoshang (LU11), the Jing-Well point. Curving inward along the white flesh border to behind the joint is Taiyuan (LU9), the Shu-Stream point. In general, the boundary between yin and yang meridians in the human body is marked by the purple-white flesh border; purple on the outside belongs to the yang aspect, white on the inside belongs to the yin aspect, which is generally true. 'Dan' describes water rippling. The pulse moves at Taiyuan, hence 'pauses and pulses'. From here, curving outward upward below the joint, curving inward to meet yin collaterals at Yuji (LU10), the Ying-Spring point. All yin meridians converge here, hence multiple vessels pour in. Their qi is smooth and slippery, lying hidden beneath the post-carpal bone, curving outward to emerge at Cun Kou and traveling through Jingqu (LU8), the Jing-River point. Ascending to the medial edge of the elbow, entering below the large tendon, is Chize (LU5), the He-Sea point. Then from here, curving inward past the axilla, entering the axilla to travel to the Lung. However, the Lung meridian normally travels from the zang organ to the hand as forward movement; here it goes from the hand to the zang, hence it is described as 'forward movement counting backward' in terms of curvature.)
The meridian of Hand-Jueyin [Pericardium] emerges from the tip of the middle finger, curves inward along the medial side of the middle finger upward to stay in the palm, lies hidden between the two bones, curves outward to emerge between the two tendons at the junction of bone and flesh, its qi is smooth and slippery, ascends two cun outward to travel between the two tendons, ascends to the medial edge of the elbow, enters below the small tendon, stays at the meeting of the two bones (Quze PC3), ascends into the chest, and internally connects to the Heart meridian. (Note: The tip of the middle finger is Zhongchong (PC9), the Jing-Well point. Curving inward along the middle finger upward to the palm is Laogong (PC8), the Ying-Spring point. Lying hidden between the two bones, emerging outward between the two tendons at the bone-flesh junction is Daling (PC7), the Shu-Stream point. Its qi is smooth and slippery, ascending two cun outward to travel between the two tendons is Jianshi (PC5), the Jing-River point. Ascending to the medial edge of the elbow, entering below the small tendon, staying at the meeting of the two bones is Quze (PC3), the He-Sea point. From here ascending into the chest and internally connecting to the Heart meridian is the curved path of Hand-Jueyin, following forward movement but counting backward. Note: This chapter discusses the curvature of the twelve meridians, mentioning only Hand-Taiyin and Hand-Jueyin, likely to introduce the subsequent discussion on why Shaoyin has no Shu points. Therefore, it speaks only of the two meridians above the diaphragm. Detailed meanings of the curvature of other meridians are already provided in chapters such as 'Jing Mai' and 'Ben Shu', so there is no need for further detail here.)
Huangdi asked, "Why does the meridian of Hand-Shaoyin [Heart] alone have no Shu points?"
Qibo replied, "Shaoyin is the Heart meridian. The Heart is the great master of the five zang and six fu organs, the residence of the spirit. Its organ is solid, and pathogens cannot accommodate themselves within it. If they were to accommodate, the Heart would be damaged; if the Heart is damaged, the spirit departs, and if the spirit departs, death occurs. Therefore, any pathogens located in the Heart are actually located in the Pericardium (Bao Luo). The Pericardium is the meridian of the Heart Master. Thus, it alone has no Shu points." (Note: Hand-Shaoyin is the Heart meridian. Hand-Jueyin is the Pericardium meridian. Although the meridians are divided into two, the organ source is one. The Pericardium is external, serving as the guard for the Heart. The Heart is the great master of the five zang and six fu organs, the residence of the spirit. Its organ is solid, and pathogens cannot harm it; if harmed, death ensues. Therefore, any pathogens in the Heart are in the external Pericardium. Since the Heart is the Ruler and the Pericardium is governed by the Heart, it is called the Heart Master. When treating disease, treating the Shu points of the Pericardium is equivalent to treating the Heart. Hence, the Shaoyin meridian alone has no Shu points. Detailed meanings are found in the 'Ben Shu' chapter, see Meridian Category 16.)
Huangdi asked, "If Shaoyin alone has no Shu points, does it not get sick?"
Qibo replied, "Its exterior meridian may be diseased while the internal organ remains healthy. Therefore, one should exclusively select the acupoint at the end of the sharp bone behind the palm. The remaining pathways of entry, exit, curvature, and speed of flow are identical to those of the Hand-Shaoyin Heart Master meridian. Thus, the selection of Shu points for this meridian is based on the deficiency or excess and speed of its qi. This is called draining according to the surge of pathogenic factors and tonifying according to the decline of healthy qi. By doing so, pathogenic factors are eliminated, and genuine qi becomes solid. This is called following the order of Heaven." (Note: For all zang-fu and meridians, where there is a zang, there is a meridian. The zang resides internally, while the meridian travels externally. The Heart organ is solid and resides internally, so pathogens cannot accommodate within it, but the meridian cannot avoid disease. Therefore, when the Shaoyin meridian is diseased, one should select the acupoint at the end of the sharp bone behind the palm, which is Shenmen (HT7), the Shu-Stream point. The entry, exit, curvature, and speed of the remaining meridians are like those of the Hand-Shaoyin Heart Master meridian, meaning the Shu points of Shaoyin and Heart Master are similar in function. Thus, 'Ben Shu' refers to the Shu points of the original Shaoyin meridian, not implying they are all in the Pericardium as mentioned earlier. Therefore, if pathogens are in the Pericardium, treat the Shu points of Heart Master; if pathogens are in the Shaoyin meridian, treat the Shu points of the original meridian. Selecting based on deficiency and excess eliminates pathogenic qi and consolidates genuine qi, preserving the natural order bestowed upon the meridians. Note: The 'Ben Shu' chapter lists five Shu points for each of the five zang and six for each of the six fu, but none for Hand-Shaoyin. This chapter specifically raises this question to clarify that the Heart is the Great Master and cannot tolerate pathogens. Although it states there are no Shu points, this section mentions selecting the point at the sharp bone behind the palm and the similarity to Heart Master meridian flow. This shows that if the Heart organ is healthy, there are no Shu points for treating the organ; if the Shaoyin meridian is diseased, there are Shu points for treating the meridian. Thus, the *Jia Yi Jing* records the Shu points of Shaoyin: Shaochong as Jing-Well, Shaofu as Ying-Spring, Shenmen as Shu-Stream, Lingdao as Jing-River, and Shaohai as He-Sea, completing the set for the twelve meridians. This logic is based on this text.)
Huangdi asked, "How should one practice 'zong she' (withholding or using the needle)?" (Note: 'Zong' means to proceed slowly or relax; 'She' means not to use.)
Qibo replied, "One must first clearly understand the origin and termination of the twelve primary meridians, the cold and heat of the skin, and the fullness, emptiness, slipperiness, and roughness of the pulse." (Understanding these allows one to know whether the needle should be used or withheld.) "A pulse that is slippery and full indicates the disease is progressing daily; a pulse that is empty and thin indicates a chronic condition persisting over time; a pulse that is large and rough indicates Bi syndrome (painful obstruction)." (This refers to conditions where pathogenic qi is excessive or genuine qi is deficient, making rapid cure difficult; treatment should be gradual and slow.) "When yin and yang appear identical (both interior and exterior injured, blood and qi exhausted), the disease is difficult to treat; one should withhold the needle." "If the root (internal organs) still feels hot, the pathogen remains; treatment should be slow." "If the heat has subsided, the disease is also gone; the needle can be withheld." "Palpate the cubital region (Chi), observe the firmness, fragility, size, smoothness, roughness, cold, warmth, dryness, and dampness of the muscles. Simultaneously observe the five colors of the eyes to ascertain the state of the five zang organs and determine life and death. Observe the blood vessels and inspect the complexion to identify cold, heat, and Bi syndrome." (The meanings of palpating the Chi and observing the eyes are detailed in the Pulse and Color categories. Determinations of severity and mortality here constitute the principles of withholding or using the needle.)
Huangdi said, "Regarding the withholding or using of the needle, I have not yet grasped its full meaning." (Not only does the severity of the disease dictate withholding or using, but also the insertion, withdrawal, retention, and departure during needle handling involve 'zong she'. Having not understood the details, he asks again.)
Qibo replied, "The principle of holding the needle requires uprightness and steadiness, calmness and tranquility. One must first discern deficiency and excess before applying rapid or slow techniques. The left hand fixes the bone, the right hand guides the needle. Avoid contact with the muscle tissue. For draining, the needle must be inserted upright and straight; for tonifying, the skin pore must be closed after removal. Assist the needle to guide the qi, allowing pathogenic factors to disperse and genuine qi to reside." (The method of holding the needle should be prudent and cautious, proceeding with gentleness and composure to avoid error. Thus, one must be upright and steady, calm and tranquil. First knowing the deficiency or excess of the disease dictates the rapid or slow technique. The left hand holds, the right hand guides, ensuring precise insertion into the acupoint, avoiding the muscle mass. 'Guo' refers to wrapping or surrounding. For draining, insert upright and straight; for tonifying, close the skin upon needle withdrawal. Use the hand to assist the needle in guiding the qi, ensuring pathogenic factors disperse and genuine qi recovers and resides. Only then can the needle be removed. This is the principle of 'zong she' in needle handling.)
Huangdi asked, "How should one protect the skin and open the interstices?" (Note: 'Zhi' implies fear or aversion. How to proceed without fearing injury to the skin while opening the interstices?)
Qibo replied, "Follow the intervals between the muscle bundles. With the left hand, separate the skin. Insert the needle slightly and slowly, keeping it upright. Ensure the Shen (Spirit/Mind) remains undisturbed, allowing the pathogenic factors to depart." (When using the needle, one must follow the muscle fissures. The left hand separates the skin, and the right hand inserts the needle slightly and slowly with an upright motion. This ensures natural composure, correct insertion, preservation of Shen, expulsion of pathogens, and protection of the skin and interstices.)