（《灵枢·禁服篇》全）
雷公问于黄帝曰∶细子得受业，通于九针六十篇，旦暮勤服之，近者编绝，久者简垢，然尚讽诵弗置，未尽解于意
矣。外揣言浑束为一，未知所谓也。夫大则无外，小则无内，大小无极，高下无度，束之奈何？士之才力或有浓薄，智
虑褊浅，不能博大深奥，自强于学若细子，细子恐其散于后世，绝于子孙，敢问约之奈何？（六十篇，古经数也。今失
其传。编绝简垢，即韦编三绝之谓。垢，尘污也。盖古时无纸，书于竹简，以熟皮编之，故曰韦编。外揣，本经篇名。
所言浑束为一大则无外等义，见前十二。）黄帝曰∶善乎哉问也。此先师之所禁，坐私传之也，割臂歃血之盟也，子若欲
得之，何不斋乎？雷公再拜而起曰∶请闻命于是也。乃斋宿三日而请曰∶敢问今日正阳，细子愿以受盟。黄帝乃与俱入
斋室，割臂歃血。黄帝亲祝曰∶今日正阳，歃血传方，有敢背此言者，反受其殃。雷公再拜曰∶细子受之。黄帝乃左握
其手，右授之书曰∶慎之慎之，吾为子言之。（盟者以血涂口旁曰歃血。歃音霎。）凡刺之理，经脉为始，营其所行，知
其度量，内刺五脏，外刺六腑，（经脉为始，必先明经络也。营其所行，营行有终始也。知其度量，脉度有短长也。内刺
五脏，外刺六腑，分表里出入也。此六句与经脉篇略同，详经络类首章。）审察卫气，为百病母，（卫气者，阳气也，卫
外而为固者也。阳气不固，则卫气失常，而邪从卫入，乃生疾病，故为百病母。义详本类前二十六及疾病类四。）调其虚
实，虚实乃止，泻其血络，血尽不殆矣。（泻实则虚，补虚则实，故虚实乃止。病在血者调之络，邪血去尽，则不殆矣。）
雷公曰∶此皆细子之所以通，未知其所约也。黄帝曰∶夫约方者，犹约囊也，囊满而弗约则输泄，方成弗约则神与弗俱，
（约者，要也。约方约囊，其道同也。囊满弗约则输泄而倾，方成弗约则不切于用，盖杂则不精也。易曰∶精义入神，
以致用也。不得其精，焉能入神？有方无约，即无神也，故曰神与弗俱。所谓约者，即前外揣篇浑束为一之义。）雷公曰∶
愿为下材者弗满而约之。（满言欲博，约言欲精，弗满而约之，谓亦有不由博学而可得其快捷方式者否也，故曰愿为下材。）
黄帝曰∶未满而知约之以为工，不可以为天下师。（因满而约，约之善也。由博而精，精之至也。未满而知约，何约之有？
未博而言精，何精之有？若是者谓之为工，安足为天下师？是以言约者非满不可，言精者非博不可也。）雷公曰∶愿闻为
工。黄帝曰∶寸口主中，人迎主外，两者相应，俱往俱来，若引绳大小齐等，春夏人迎微大，秋冬寸口微大，如是者名
曰平人。（太阴行气于脏，故寸口主中。阳明行气于腑，故人迎主外。人迎寸口，一表一里也，故往来相应，欲其大小齐
等若引绳之匀者，是为和调之脉。然人迎主阳，故必于春夏微大，寸口主阴，故必于秋冬微大，乃谓之平人也。）人迎大
一倍于寸口，病在足少阳，一倍而躁，在手少阳。人迎二倍，病在足太阳，二倍而躁，病在手太阳。人迎三倍，病在足
阳明，三倍而躁，病在手阳明。（义见前章。）盛则为热，虚则为寒，紧则为痛痹，代则乍甚乍间。（此言人迎脉也。乍甚
乍间，即下文乍痛乍止之谓。）盛则泻之，虚则补之，紧痛则取之分肉，代则取血络且饮药，陷下则灸之，不盛不虚，以
经取之，名曰经刺。（紧则为痛痹，故当取分肉。代因血气不调，故当取血络，且饮调和之药。脉陷下不起者有寒滞，故
宜灸之。若不因血气之盛虚，而病有留于经络者，则当随经所在，或饮药，或灸刺以取之也。经刺义见前第五。）人迎四
倍者，且大且数，名曰溢阳，溢阳为外格，死不治。必审按其本末，察其寒热，以验其脏腑之病。（脉之偏盛至于四倍者，
乃为关格不治之证。若一倍二倍三倍，不过为病，而但有轻重之分耳，故当审其致病之本末，察其寒热脏腑而施之治也。）
寸口大于人迎一倍，病在足厥阴，一倍而躁，在手心主。寸口二倍，病在足少阴，二倍而躁，在手少阴。寸口三倍，病
在足太阴，三倍而躁，在手太阴。（人迎寸口，相为表里，故上文云人迎一倍，病在足少阳，此云寸口一倍，病在足厥阴，
胆与肝为表里也。一倍而躁，人迎在手少阳，寸口在手心主，三焦包络为表里也。凡后二倍三倍表里皆然。）盛则胀满、
寒中、食不化，虚则热中、出糜、少气、溺色变，紧则痛痹，代则乍痛乍止。（此言寸口脉也。盛则外实中虚，故为胀满、
寒中、食不化。虚则真阴不足，故为热中、出糜、少气、溺色变。糜，谓泄泻糜烂之物。）盛则泻之，虚则补之，紧则先
刺而后灸之，代则取血络而后调之，陷下则徒灸之。陷下者，脉血结于中，中有着血，血寒，故宜灸之。不盛不虚，以
经取之。（紧则为寒，故宜先刺后灸，欲其经易通，寒易去也。脉陷下者，以寒着于血，而血结为滞，故宜灸之也。代则
取血络及不盛不虚义见上文。）寸口四倍者，名曰内关，内关者且大且数，死不治。必审察其本末之寒温，以验其脏腑之
病，（义同前人迎四倍者。）通其营输，乃可传于大数。大数曰盛则徒泻之，虚则徒补之，紧则灸刺且饮药，陷下则徒灸
之，不盛不虚以经取之。所谓经治者，饮药，亦曰灸刺。脉急则引，脉大以弱，则欲安静，用力无劳也。（营，经脉也。
输，荥输也。大数，大法也，即经脉、本输、终始、禁服等篇之义。徒，但也。陷下，义见上文。经取之，即所谓经治
者，或饮药，或灸刺，皆可随经所宜而治也。脉急者，邪盛也，宜设法引去之。脉大以弱者，阴不足也，宜安静以养阴，
用力无劳也。凡此皆大数大法也。故确知其盛，则但泻之；确知其虚，则但补之；确知其宜灸刺，则以灸刺；宜药饵，
则以药饵。然必资学力，庶能无惑，是即约方之要，浑束为一之义也。若未满而云约者，必不学无术之下材耳，焉得为
工？尚敢曰人之师哉？学人于此，必不可自欺以欺人也。）
（《灵枢·禁服篇》全文）
雷公向黄帝问道：“学生有幸拜师受业，通晓了九针六十篇的内容。从早到晚勤奋修习，近的书籍编绳断裂，久的竹简积满灰尘，然而依然诵读不辍，但对其中的意旨尚未完全理解。‘外揣’篇中说将繁杂的道理浑统归结为一个整体，我不明白这是什么意思。大道广大没有边界，精微细小没有内部，大小没有极限，高下没有尺度，如何将其约束归纳呢？人的才力或许有厚薄之分，智谋思虑或许狭隘浅陋，不能达到博大深奥的境界，像学生这样强迫自己勤学的人很少。我担心这些知识会散失在后世，在子孙中断绝，冒昧请问：该如何对其进行简约概括？”（注：六十篇是古代经书的数量，如今已失传。编绝简垢，就是“韦编三绝”的意思。垢，指尘污。大概古时候没有纸，文字写在竹简上，用熟皮条编连，所以叫韦编。外揣，是本经的一篇名。所说的浑束为一大则无外等含义，见前文第十二部分。）
黄帝说：“问得好啊！这是先师所禁忌的，只能私下传授，需要割臂歃血立盟誓才能给予的知识。你如果想要得到它，为什么不斋戒呢？”雷公拜了两拜站起来说：“请允许我在此聆听您的教诲。”于是斋戒住宿三天后请求道：“冒昧请问，今天是正阳之日，学生愿意接受盟誓。”黄帝便与他一起进入斋室，割破手臂，以血涂口旁立誓。黄帝亲自祝告说：“今天是正阳之日，歃血传授医方，有敢违背此言的人，将反受其灾祸。”雷公再拜说：“学生领受您的教诲。”黄帝左手握住他的手，右手递给他书说道：“谨慎啊谨慎啊，我现在为你讲解。”（注：盟誓时将血涂在口旁叫歃血。歃音霎。）
凡是针刺的原理，以经脉为起始，要掌握营气运行的规律，了解脉度的长短，向内刺治五脏，向外刺治六腑。（经脉为始，必须先明了经络。营其所行，营气的运行有始终。知其度量，脉度有短长。内刺五脏，外刺六腑，区分表里出入。这六句与《经脉篇》大致相同，详见经络类首章。）审察卫气，它是百病的根源。（卫气，就是阳气，护卫体表而固密。如果阳气不固，卫气失常，邪气就从卫分侵入，从而产生疾病，所以说是百病之源。义理详见本类前二十六及疾病类第四部分。）调和虚实，虚实状态停止（即恢复正常），泻除血络中的瘀血，血尽则不会危殆。（泻实则变虚，补虚则变实，所以虚实得以纠正。病在血分的调治络脉，邪血去尽，就不会有危险。）
雷公说：“这些都是学生已经通晓的，不知道其中简约的关键在哪里。”黄帝说：“简约方剂，就像扎紧口袋一样。口袋满了如果不扎紧就会泄漏，方剂形成了如果不简约，神妙的作用就不能具备。（约，就是要点。约方和约囊，道理是一样的。口袋满了不扎紧就会泄漏倾覆，方剂形成不简约就不切合实用，因为杂乱就不精专。《易经》说：精义入神，以达到实用的目的。得不到精要，怎么能入神？有方无约，就没有神效，所以说神与不俱。所谓的约，就是前文《外揣》篇中浑束为一的含义。）”雷公说：“希望为那些资质较低的人，在不求广博的情况下进行简约。”（满，指想要广博；约，指想要精专。弗满而约之，是说有没有不通过博学就能获得快捷方式的方法吗？所以说不愿追求广博。）
黄帝说：“还没有广博却知道简约的人可以称为工匠，但不能作为天下的老师。（因为广博而后简约，是简约的好方法。由博而精，是精到的极致。还没广博就知道简约，有什么可简约的呢？没博通就谈精专，有什么精专可言？像这样的人称为工匠，怎么配做天下人的老师？所以说，言约必须基于广博，言精必须基于博学。）”雷公说：“希望能听听如何成为工匠的标准。”黄帝说：“寸口脉主要反映内脏病变，人迎脉主要反映体表病变，两者相应，共同往来，像拉直的绳子一样大小均衡。春夏季节人迎脉略微大些，秋冬季节寸口脉略微大些，像这样的人叫做平人（健康人）。（太阴脏气行于内脏，所以寸口主中。阳明腑气行于体表，所以人迎主外。人迎和寸口，一表一里，所以往来相应，希望它们的大小均衡如引绳般匀整，这是调和的脉象。然而人迎主阳，所以在春夏略微大；寸口主阴，所以在秋冬略微大，这才叫平人。）”
人迎脉比寸口大一倍，病在足少阳胆经；大一倍且脉来躁急，病在手少阳三焦经。人迎脉比寸口大二倍，病在足太阳膀胱经；大二倍且脉来躁急，病在手太阳小肠经。人迎脉比寸口大三倍，病在足阳明胃经；大三倍且脉来躁急，病在手阳明大肠经。（义理见前章。）脉盛则为热证，脉虚则为寒证，脉紧则为痛痹，脉代则疼痛乍轻乍重。（这里说的是人迎脉的情况。乍甚乍间，就是下文所说的乍痛乍止。）脉盛用泻法，脉虚用补法，脉紧痛痹取分肉部位，脉代取血络并服药，脉陷下用灸法，不盛不虚，按本经取穴，这叫经刺。（紧则为痛痹，所以应当取分肉。代脉因气血不调，所以应当取血络，并且服用调和的药物。脉陷下不起者有寒滞，所以适宜灸之。如果不是因为气血盛虚，而是病邪留滞在经络，则应当随经络所在，或服药，或灸刺来治疗。经刺义理见前第五部分。）人迎脉大四倍的，而且脉大且数，名叫溢阳，溢阳导致外格，属于死证，无法治疗。必须审慎考察其本末，观察其寒热，以验证脏腑的病变。（脉偏盛达到四倍，就是关格不治的证候。如果是一倍、二倍、三倍，不过是生病，只有轻重之分罢了，所以应当审查致病之本末，观察寒热脏腑而施治。）”
寸口脉比人迎大一倍，病在足厥阴肝经；大一倍且脉来躁急，病在手厥阴心包经。寸口脉比人迎大二倍，病在足少阴肾经；大二倍且脉来躁急，病在手少阴心经。寸口脉比人迎大三倍，病在足太阴脾经；大三倍且脉来躁急，病在手太阴肺经。（人迎和寸口互为表里，所以上文说人迎一倍，病在足少阳，这里说寸口一倍，病在足厥阴，胆与肝互为表里。一倍而躁，人迎在手少阳，寸口在手心主，三焦与心包互为表里。凡后面二倍、三倍，表里关系都是如此。）脉盛则出现胀满、寒中、食物不消化；脉虚则出现热中、排泄糜烂之物、气短、小便颜色改变，脉紧则痛痹，脉代则疼痛乍轻乍重。（这里说的是寸口脉的情况。盛则外实中虚，所以出现胀满、寒中、食不化。虚则真阴不足，所以出现热中、出糜、少气、溺色变。糜，指泄泻糜烂之物。）脉盛用泻法，脉虚用补法，脉紧先针刺后艾灸，脉代取血络然后调理，脉陷下只施灸法。陷下的，是脉血结聚在中焦，中有瘀血，血寒，所以适宜灸之。不盛不虚，按本经取穴。（紧则为寒，所以适宜先刺后灸，希望经络容易通畅，寒气容易去除。脉陷下者，因为寒着于血，血结为滞，所以适宜灸之。代脉取血络以及不盛不虚的义理见上文。）寸口脉大四倍的，名叫内关，内关者脉大且数，属于死证，无法治疗。必须审慎考察其本末的寒温，以验证脏腑的病变，（义理同前文人迎四倍者。）通调营气和荥输穴，才可以传授给大体法则。大体法则说：脉盛只施用泻法，脉虚只施用补法，脉紧灸刺并服药，脉陷下只施灸法，不盛不虚按本经取穴。所谓经治，就是服药，或者灸刺。脉急则引导邪气外出，脉大但弱，则希望安静，不要过度劳累。（营，指经脉。输，指荥输穴。大数，指大法，即《经脉》、《本输》、《终始》、《禁服》等篇的含义。徒，只是。陷下，义理见上文。经取之，即所谓的经治，或服药，或灸刺，都可以随经络适宜而治疗。脉急者，邪气盛，适宜设法引导去除。脉大以弱者，阴不足，适宜安静以养阴，用力不要劳累。凡此都是大体大法。所以确切知道盛，就只泻之；确切知道虚，就只补之；确切适宜灸刺，就用灸刺；适宜药饵，就用药饵。然而必须依靠学力，才能没有疑惑，这就是约方的要点，浑束为一的含义。如果还没广博就谈简约，必定是不学无术的下等人，怎么能称为工匠？还敢说是人的老师吗？学习的人在这里，绝对不能自欺欺人。）
(Luoshu · Jin Fu Pian, Full Text)
Leigong asked Huangdi: "I was fortunate to be accepted as a disciple and have mastered the sixty chapters of the Nine Needles. From morning to night, I diligently practice them; for those studied recently, the binding cords have broken, and for those studied long ago, the bamboo slips are covered in dust. Yet I continue to recite without ceasing, but I have not fully comprehended their meaning. The chapter 'Wai Chuai' states that complex principles should be unified into one, but I do not understand what this means. The Great has no outside, the small has no inside; size is limitless, height and depth are boundless. How can they be constrained? People's talents vary in thickness or thinness, and their wisdom and foresight may be narrow and shallow, unable to reach broad and profound depths. Few force themselves to study like me. I fear these teachings will scatter in later generations and be lost among descendants. May I ask how to simplify them?" (Note: The sixty chapters refer to the number of ancient classic texts, which are now lost. "Binding cords broken and slips dusty" refers to the idiom "the leather bindings breaking three times." Dusty refers to dirt. In ancient times, there was no paper; characters were written on bamboo slips bound together with cured leather strips, hence called "Wei Bian" (leather binding). "Wai Chuai" is the name of a chapter in this classic. The meanings mentioned here, such as unifying into one and having no boundaries, are explained in Part 12.)
Huangdi said: "Excellent question! This is knowledge forbidden by our predecessors, meant only for private transmission, requiring an oath of cutting arms and drinking blood to impart. If you truly wish to receive it, why do you not fast?" Leigong bowed twice and rose, saying: "Please allow me to listen to your instructions." He then fasted for three nights before requesting again: "May I ask, today is the day of pure Yang, and I am willing to accept the oath." Huangdi entered the fasting chamber with him, cut his arm, and smeared blood on his lips to swear. Huangdi personally invoked: "Today is the day of pure Yang, we smear blood to transmit medical formulas. Anyone who dares to betray these words shall suffer the consequences." Leigong bowed twice and said: "This disciple accepts your teaching." Huangdi held his left hand and handed him the book with his right, saying: "Be cautious, be cautious. I will explain it to you." (Note: Smearing blood on the corners of the mouth during an oath is called "shaxue" (drinking blood). Shaxue sounds like 'sha'.)
The principles of acupuncture begin with the meridians. One must understand the circulation of Ying Qi (Nutritive Qi), know the measurements of the vessels, treat the Zang organs internally, and treat the Fu organs externally. (Beginning with meridians requires first understanding the meridian system. Understanding Ying Qi circulation involves knowing its start and end points. Knowing vessel measurements refers to the lengths of pulse paths. Treating Zang internally and Fu externally distinguishes interior-exterior entry and exit. These six sentences are similar to the *Jing Mai* chapter; see the first chapter of the Meridian Category for details.) Examine Wei Qi (Defensive Qi), which is the mother of all diseases. (Wei Qi is Yang Qi, protecting the exterior and maintaining solidity. If Yang Qi is not solid, Wei Qi becomes abnormal, allowing pathogens to enter from the Wei level, generating disease. Thus, it is the source of all diseases. For detailed meaning, see Part 26 of this category and Part 4 of the Disease Category.) Harmonize deficiency and excess until they cease; drain the blood collaterals until the pathogenic blood is exhausted, ensuring no danger. (Draining excess creates deficiency [normalcy], tonifying deficiency creates excess [normalcy], thus deficiency and excess are corrected. When disease is in the blood, regulate the collaterals; when pathogenic blood is exhausted, there is no danger.)
Leigong said: "These are all things I already understand; I do not know the key to simplification." Huangdi said: "Simplifying a formula is like tying up a bag. If a full bag is not tied, it leaks. If a formula is formed but not simplified, its spiritual efficacy will not accompany it. ('Yue' means essential/key point. Simplifying a formula and tying a bag follow the same principle. A full bag untied leaks and overturns; a formula unsimplified is not practical because complexity lacks precision. The *I Ching* says: 'Essence enters the spirit to achieve utility.' Without essence, how can one enter the spirit? Having a formula without simplification means lacking spirit, hence 'spirit does not accompany.' The so-called simplification is the meaning of 'unifying into one' from the *Wai Chuai* chapter.)" Leigong said: "I wish to provide simplification for those of inferior capacity, without aiming for comprehensiveness." ('Man' implies desiring breadth; 'Yue' implies desiring precision. 'Not full yet simplified' asks if there is a shortcut without broad learning, hence the desire for simplification without breadth.)
Huangdi said: "One who knows simplification without being comprehensive may be called a craftsman, but cannot serve as a teacher for the world. (Simplifying after being comprehensive is good simplification. Becoming precise through breadth is ultimate precision. What simplification is there without breadth? What precision is there without universality? Such a person is merely a craftsman; how can they be a teacher for the world? Therefore, speaking of simplification requires comprehensiveness; speaking of precision requires breadth.)" Leigong said: "I wish to hear how to become a craftsman." Huangdi said: "The Cunkou pulse primarily governs internal conditions, while the Renying pulse primarily governs external conditions. They correspond, moving together as if drawn by a rope of equal tension. In spring and summer, the Renying pulse is slightly larger; in autumn and winter, the Cunkou pulse is slightly larger. Such a person is called a 'Ping Ren' (healthy person). (Tai Yin circulates Qi in the Zang organs, so Cunkou governs internal conditions. Yang Ming circulates Qi in the Fu organs, so Renying governs external conditions. Renying and Cunkou are exterior-interior pairs, corresponding in movement. Their sizes should be balanced like a taut rope, indicating harmonious pulses. However, Renying governs Yang, so it is slightly larger in spring/summer; Cunkou governs Yin, so it is slightly larger in autumn/winter. This is called a healthy pulse.)"
If the Renying pulse is one times larger than the Cunkou pulse, the disease is in the Foot Shaoyang Gallbladder channel; if one times larger and rapid/agitated, it is in the Hand Shaoyang Sanjiao channel. If two times larger, the disease is in the Foot Taiyang Bladder channel; if two times larger and rapid/agitated, it is in the Hand Taiyang Small Intestine channel. If three times larger, the disease is in the Foot Yangming Stomach channel; if three times larger and rapid/agitated, it is in the Hand Yangming Large Intestine channel. (Meaning seen in previous chapter.) Excess indicates heat, deficiency indicates cold, tightness indicates painful obstruction, and intermittent pulse indicates alternating severity of symptoms. (This refers to the Renying pulse. Alternating severity refers to the alternating pain described below.) Treat excess with draining, deficiency with tonifying, painful obstruction with tightness by selecting muscle spaces, intermittent pulse by draining blood collaterals and administering medicine, sinking pulse by moxibustion, and neither-excess-nor-deficiency by treating the meridian itself, known as Meridian Acupuncture. (Tightness causes painful obstruction, so select muscle spaces. Intermittent pulse is due to disharmony of Qi and Blood, so drain collaterals and administer harmonizing medicine. Sinking pulses indicate cold stagnation, suitable for moxibustion. If not due to Qi/Blood excess/deficiency but pathology lingering in meridians, treat according to the meridian location with medicine or acupuncture/moxibustion. Meaning of Meridian Acupuncture seen in Part 5.) If the Renying pulse is four times larger, and both large and rapid, it is named Yi Yang (Overflowing Yang), leading to External Ge (External Gridlock), a fatal condition incurable. One must carefully examine the root and branch, observe cold and heat, to verify Zang-Fu pathology. (Pulse imbalance reaching four times indicates the incurable Guan Ge syndrome. One, two, or three times merely indicates illness with varying severity, so one must investigate the cause and apply treatment based on cold/heat and Zang-Fu status.)"
If the Cunkou pulse is one time larger than the Renying pulse, the disease is in the Foot Jueyin Liver channel; if one time larger and rapid/agitated, it is in the Hand Jueyin Pericardium channel. If two times larger, the disease is in the Foot Shaoyin Kidney channel; if two times larger and rapid/agitated, it is in the Hand Shaoyin Heart channel. If three times larger, the disease is in the Foot Taiyin Spleen channel; if three times larger and rapid/agitated, it is in the Hand Taiyin Lung channel. (Renying and Cunkou are exterior-interior pairs. Hence, earlier Renying one times indicated Foot Shaoyang; here Cunkou one times indicates Foot Jueyin, as Gallbladder and Liver are paired. Rapid/agitated at one times: Renying in Hand Shaoyang, Cunkou in Hand Jueyin, as Sanjiao and Pericardium are paired. This applies similarly to two and three times.) Excess leads to distension, fullness, cold in the middle, and indigestion; deficiency leads to heat in the middle, purulent discharge, shortness of breath, and changes in urine color; tightness indicates painful obstruction; intermittent pulse indicates alternating pain. (This refers to the Cunkou pulse. Excess implies exterior excess and interior deficiency, causing distension, cold in middle, and indigestion. Deficiency implies insufficient True Yin, causing heat in middle, purulent discharge, shortness of breath, and urine changes. 'Mi' refers to purulent/dysenteric discharge.) Treat excess with draining, deficiency with tonifying, tightness by needling first then moxibustion, intermittent pulse by draining collaterals then regulating, and sinking pulse by moxibustion alone. Sinking pulse indicates blood coagulation in the center with stasis and cold, making moxibustion suitable. Neither-excess-nor-deficiency is treated by the meridian itself. (Tightness indicates cold, so needle then moxa to open meridians and dispel cold. Sinking pulse indicates cold adhering to blood causing stasis, suitable for moxibustion. Meaning of intermittent pulse and neither-excess-nor-deficiency seen above.) If the Cunkou pulse is four times larger, it is named Nei Guan (Internal Closure). Nei Guan is large and rapid, a fatal condition incurable. One must carefully examine the root and branch of cold/warmth to verify Zang-Fu pathology. (Meaning same as Renying four times.) By opening Ying and Shu points, one can transmit the general principles. The general principles state: Excess is drained solely, deficiency is tonified solely, tightness is treated with moxa/acupuncture and medicine, sinking pulse is treated with moxa solely, and neither-excess-nor-deficiency is treated by the meridian. So-called Meridian Treatment involves either medicine or moxa/acupuncture. Urgent pulses require guiding methods; large but weak pulses require tranquility and avoiding overexertion. (Ying refers to meridians; Shu refers to Ying-Shu points. Da Shu refers to general principles/laws, i.e., concepts from *Jing Mai*, *Ben Shu*, *Zhong Shi*, *Jin Fu*. 'Tu' means 'only'. Sinking pulse meaning seen above. Treating by meridian means Meridian Treatment: medicine or moxa/acupuncture chosen according to meridian suitability. Urgent pulse indicates excess pathogen, requiring guidance to remove it. Large but weak pulse indicates Yin insufficiency, requiring tranquility to nourish Yin and avoiding labor. All these are general principles. Thus, knowing excess, drain only; knowing deficiency, tonify only; knowing suitability for moxa/acupuncture, use them; knowing suitability for medicine, use it. However, this requires scholarly effort to avoid confusion. This is the essence of simplifying formulas and unifying into one. Those who claim simplification without breadth are unlearned inferiors, unfit to be craftsmen, let alone teachers. Students must not deceive themselves or others.)