（《灵枢·玉版篇》《本输篇》）
黄帝曰∶余以小针为细物也，夫子乃言上合之于天，下合之于地，中合之于人，余以为过针之意矣，愿闻其故
（《灵枢·玉版篇》。过针之意，谓其言之若过也。）岐伯曰∶何物大于天乎？夫大于针者，惟五兵者焉。五兵者，死
之备也，非生之具。且夫人者，天地之镇也，其不可不参乎？夫治民者，亦唯针焉。夫针之与五兵，其孰小乎？（五兵
即五刃，刀剑矛戟矢也。五兵虽大，但备杀戮之用，置之死者也。小针虽小，能疗万民之病，保其生者也。夫天地之间，
唯人最重，故为天地之镇，而治人之生，则又唯针最先。盖针之为用，从阳则上合乎天，从阴则下合乎地，从中则变化
其间而动合乎人，此针道之所以合乎三才，功非小补，较之五兵，其孰大孰小为可知矣。）
黄帝曰∶夫子之言针甚骏，以配天地，上数天文，下度地纪，内别五脏，外次六腑，经脉二十八会，尽有周纪，能
杀生人不能起死者，子能反之乎？（同前篇。骏，大也。二十八会者，手足十二经左右共二十四脉，加以任督两跷，共
二十八也。）岐伯曰∶能杀生人，不能起死者也。黄帝曰∶余闻之则为不仁，然愿闻其道，弗行于人。岐伯曰∶是明道
也，
其必然也，其如刀剑之可以杀人，如饮酒使人醉也，虽勿诊，犹可知也。（言不善用针者，徒能杀生人，不能起死者，
正如以刀剑加人则死，以酒饮人则醉，此理之必然，自不待诊而可知者也。）黄帝曰∶愿卒闻之。岐伯曰∶人之所受气
者谷
也，谷之所注者胃也，胃者水谷气血之海也，海之所行云气者天下也，胃之所出气血者经隧也。经隧者，五脏六腑之大
络也，迎而夺之而已矣。（人受气于谷，谷气自外而入，所以养胃气也。胃气由中而发，所以行谷气也。二者相根据，所
归
则一。故水谷入胃，化气化血以行于经隧之中，是经隧为五脏六腑之大络也，若迎而夺之，则血气尽而胃气竭矣。隧音
遂。）黄帝曰∶上下有数乎？岐伯曰∶迎之五里，中道而止，五至而已，五往而脏之气尽矣，故五五二十五而竭其输矣，
此所谓夺其天气者也，（上下，问手足经也。五里，手阳明经穴。此节指手之五里，即经隧之要害，若迎而夺之，则脏
气
败绝，必致中道而止。且一脏之气，大约五至而已，针凡五往以迎之，则一脏之气已尽；若夺至二十五至，则五脏之输
气皆竭，乃杀生人，此所谓夺其天真之气也。《气穴论》曰∶大禁二十五，在天府下五寸。即此之谓。）非能绝其命而倾
其寿者也。（不知刺禁，所以杀人，针非绝人之命，倾人之寿者也。）黄帝曰∶愿卒闻之。岐伯曰∶窥门而刺之者，死于
家中；入门而刺之者，死于堂上。（门，即《生气通天》等论所谓气门之门也。窥门而刺，言犹浅也，浅者害迟，故死
于
家中。入门而刺，言其深也，深则害速，故死于堂上。）黄帝曰∶善乎方，明哉道，请着之玉版，以为重宝，传之后世，
以为刺禁，令民勿敢犯也。（玉版义详脉色类十。）
阴尺动脉在五里，五输之禁也。
（《灵枢·本输篇》。阴尺动脉，言阴气之所在也。《小针解》曰∶夺阴者死，言取尺之五里。其义即此。五里五输之
禁，详如上文。）
（《灵枢·玉版篇》《本输篇》）
黄帝说：我认为小针是细微之物，先生却说它上合于天，下合于地，中合于人，我认为这夸大了针刺的意义。希望能听听其中的原因。
（《灵枢·玉版篇》。所谓“过针之意”，是指言论似乎有些过分。）
岐伯说：有什么东西比天更大呢？比针更大的，只有五兵罢了。五兵是死亡的装备，不是保生的器具。况且人，是天地间的镇重之物，难道可以不与之参配吗？治理百姓的，也只靠针罢了。针与五兵相比，哪个更小呢？
（五兵即五种兵器，刀、剑、矛、戟、矢。五兵虽然大，但只具备杀戮的用途，是用来置人于死地的。小针虽然小，却能治疗万民疾病，保全生命。在天地之间，唯有人最贵重，所以称为天地的镇重之物；而治疗人的生机，又首推针刺最为重要。大概针刺的作用，顺从阳气则上合于天，顺从阴气则下合于地，处于中间则变化其间且动合于人，这就是针道之所以合乎天、地、人三才的道理，功效不小，与五兵相比，孰大孰小就显而易见了。）
黄帝说：先生的言论关于针刺非常宏大，将其与天地相配，上观天文，下度地理，内辨五脏，外列六腑，经脉有二十八会，周遍全身，但它能杀死活人却不能救活死者，您能反驳这一点吗？
（同前篇。骏，意为大。二十八会，指手足十二经脉左右共二十四脉，加上任脉、督脉及阴阳跷脉，共二十八条。）
黄帝说：我听到这话觉得是不仁道的，然而希望听听它的道理，只是不要在人身上施行罢了。
岐伯说：这是明白的道理，是必然的结果。就像刀剑可以杀人，像饮酒使人醉一样，即使不诊察，也还是可以知道的。
（意思是如果不善于使用针刺，只能杀死活人，不能救活死者，正如用刀剑加于人则死，用酒饮人则醉，这是必然的道理，自然不需要诊察就可以知道。）
岐伯说：人所受纳的气来源于谷物，谷物所注归的是胃，胃是水谷气血的海洋，海洋所运行的云气遍布天下，胃所输出的气血通过经隧运行。经隧，是五脏六腑的大络。如果迎其势而夺其气，那就完了。
（人从谷物受气，谷气从外而入，用来养胃气。胃气由中而发，用来行谷气。两者相互依存，归宿相同。所以水谷进入胃中，化气化为血，在经隧中运行，经隧就是五脏六腑的大络。如果迎着经气而夺取它，那么气血就会耗尽，胃气就会枯竭。隧音遂。）
黄帝说：上下经脉有定数吗？
岐伯说：针刺五里穴，中途停止，针刺五次也就够了。如果针刺五次，一脏的气就耗尽了；所以刺二十五次，就会竭尽五脏的输注之气，这就是所谓的剥夺人的天气（天真之气）。
（上下，询问的是手足经脉。五里，是手阳明大肠经的穴位。这一节指的是手部的五里穴，是经隧的要害部位。如果迎着经气而夺取，会导致脏气败绝，必须中途停止。而且一脏之气，大约针刺五次也就耗尽了；如果针刺凡五次以迎夺之，则一脏之气已尽；若夺至二十五次，则五脏的输注之气皆竭，乃至于杀死活人，这就是所谓的剥夺其天真之气。《气穴论》说：大禁二十五，在天府穴下五寸。说的就是这个意思。）这并不是能直接断绝人的性命、缩短人的寿命的行为。
（不懂针刺禁忌，所以会杀人，针本身并不是要断绝人命、缩短寿命的。）
岐伯说：从门户缝隙间刺入的，患者死于家中；深入门内刺入的，患者死于厅堂之上。
（门，即《生气通天论》等篇章中所说的气门之门。窥门而刺，意思是刺得浅，浅则危害发生得慢，所以死于家中。入门而刺，意思是刺得深，深则危害发生得快，所以死于厅堂之上。）
黄帝说：这方术真高明啊，道理真明澈啊！请把它刻在玉版上，作为珍贵的宝物，流传给后世，作为针刺的禁忌，让百姓不敢违犯。
（玉版的含义详见脉色类第十部分。）
阴尺动脉在五里，这是五输穴的禁忌。
（《灵枢·本输篇》。阴尺动脉，说的是阴气所在的地方。《小针解》说：夺阴者死，说的是取尺泽附近的五里穴。其义旨与此相同。五里穴与五输穴的禁忌，详细情况如上所述。）
(Ling Shu: Yu Ban Pian, Ben Shu Pian)
Huang Di said: I consider the small needle to be a minute object. Yet you say it corresponds to Heaven above, Earth below, and Humanity in between. I believe this exaggerates the significance of the needle. I wish to hear the reason for this.
(Ling Shu: Yu Ban Pian. The phrase "exaggerating the significance of the needle" implies that the statement seems excessive.)
Qi Bo replied: What is greater than Heaven? Greater than the needle are only the Five Weapons (Wu Bing). The Five Weapons are instruments of death, not tools for preserving life. Moreover, humanity is the stabilizing force of Heaven and Earth; should it not be taken into account? To govern the people, one relies solely on the needle. Compared to the Five Weapons, which is smaller?
(The Five Weapons refer to the five blades: sword, saber, spear, halberd, and arrow. Although the Five Weapons are large, they serve only for killing and are used to cause death. The small needle, though tiny, can treat the diseases of all people and preserve their lives. Among Heaven and Earth, humanity is the most precious, thus serving as the stabilizer of the universe. In treating human vitality, the needle is paramount. The function of the needle aligns with Yang to correspond to Heaven above, with Yin to correspond to Earth below, and operates within the middle, harmonizing with Humanity. This is why the Dao of the needle corresponds to the Three Powers (Heaven, Earth, Humanity), and its merit is significant. Compared to the Five Weapons, it is clear which is larger and which is smaller.)
Huang Di said: Your discourse on the needle is grand. It is matched with Heaven and Earth, observes astronomical phenomena above, measures geographical boundaries below, distinguishes the Zang organs internally, and arranges the Fu organs externally. There are twenty-eight intersections of the meridians, covering the entire cycle. However, it can kill living people but cannot revive the dead. Can you refute this?
(Same chapter. Jun means great. The twenty-eight intersections refer to the twenty-four meridians of the twelve pairs of hands and feet, plus the Ren Mai (Conception Vessel), Du Mai (Governing Vessel), and Yin-Yang Qiao Mai, totaling twenty-eight.)
Qi Bo replied: It can kill living people, but it cannot revive the dead.
Huang Di said: Hearing this makes me feel it is inhumane. However, I wish to understand its principle, provided it is not practiced on humans.
Qi Bo said: This is an obvious truth and an inevitable outcome. It is like how swords and knives can kill people, or how alcohol can intoxicate them. Even without diagnosis, this can be known.
(This means that those who do not skillfully use acupuncture may only kill living people and fail to revive the dead. This is just like using swords and knives to kill someone or giving alcohol to make someone drunk. This is an inevitable principle that does not require diagnosis to know.)
Huang Di said: I wish to hear this in detail.
Qi Bo said: The Qi received by humans comes from grain. Grain is directed to the Stomach. The Stomach is the sea of water and grain, Qi and Blood. Just as the clouds and Qi circulating in the sea cover the world, the Qi and Blood output from the Stomach travel through the Jing-Suo (Meridian Channels). The Jing-Suo are the great collaterals of the Zang and Fu organs. If one meets the flow and deprives it [of Qi], then [the result is dire].
(Humans receive Qi from grain. Grain Qi enters from the outside to nourish Stomach Qi. Stomach Qi originates from within to circulate Grain Qi. These two rely on each other and have the same destination. Thus, when water and grain enter the Stomach, they transform into Qi and Blood to circulate within the Jing-Suo. Therefore, the Jing-Suo are the great collaterals of the Zang and Fu organs. If one meets the meridian Qi and deprives it, the Qi and Blood will be exhausted, and the Stomach Qi will be depleted. 'Suo' is pronounced 'Sui'.)
Huang Di said: Are there specific numbers regarding the upper and lower meridians?
Qi Bo said: When needling the Wuli point, stop midway after five manipulations. After five thrusts, the Qi of one Zang organ is exhausted. Therefore, after twenty-five thrusts, the Shu points of the five Zang organs are exhausted. This is called depriving one of their Heavenly Qi (Zhen Qi).
('Upper and lower' refers to the hand and foot meridians. Wuli is an acupoint on the Hand-Yangming Large Intestine Meridian. This section refers to the Wuli point on the hand, which is a critical part of the Jing-Suo. If one meets and deprives the meridian Qi, the Zang Qi will collapse, necessitating a stop midway. Generally, the Qi of one Zang organ is exhausted after about five manipulations. If one performs five thrusts to meet and deprive, the Qi of one Zang organ is exhausted. If deprived up to twenty-five times, the Shu Qi of the five Zang organs will be exhausted, potentially killing a living person. This is what is meant by depriving one of their True Heavenly Qi. The Qi Xue Lun states: 'The Great Taboo is twenty-five, located five cun below Tianfu.' This refers to this principle.) This does not necessarily mean directly severing life or shortening lifespan.
(Those who do not understand acupuncture taboos cause death. The needle itself is not intended to sever life or shorten lifespan.)
Huang Di said: I wish to hear this in detail.
Qi Bo said: Those pierced at the gate's crack die at home; those pierced entering the gate die in the hall.
('Gate' refers to the 'Qi Gate' mentioned in discussions such as the Sheng Qi Tong Tian Lun. Piercing at the gate's crack implies a shallow insertion; shallow harm manifests slowly, so death occurs at home. Piercing entering the gate implies a deep insertion; deep harm manifests quickly, so death occurs in the hall.)
Huang Di said: How excellent this method is! How clear is this principle! Please inscribe it on the Jade Plate to serve as a precious treasure for future generations, establishing it as an acupuncture taboo so that people dare not violate it.
(The meaning of the Jade Plate is detailed in Part 10 of the Pulse and Color category.)
The Yin Chi artery is at Wuli; this is a taboo among the Five Shu points.
(Ling Shu: Ben Shu Pian. 'Yin Chi artery' refers to the location of Yin Qi. The Xiao Zhen Jie states: 'Depriving Yin leads to death,' referring to taking the Wuli point near Chize. Its meaning is consistent with this. The taboos for the Wuli point and the Five Shu points are detailed as described above.)