（《素问·调经论》）
黄帝问曰∶余闻刺法言∶有余泻之，不足补之。何谓有余？何谓不足？岐伯对曰∶有余有五，不足亦有五，帝欲何
问？帝曰∶愿尽闻之。岐伯曰∶神有余有不足，气有余有不足，血有余有不足，形有余有不足，志有余有不足，凡此十
者，其气不等也。（神属心，气属肺，血属肝，形属脾，志属肾，各有虚实，故其气不等。）帝曰∶人有精气津液，四肢
九窍五脏十六部，三百六十五节，乃生百病，百病之生，皆有虚实。今夫子乃言有余有五，不足亦有五，何以生之乎？
（精气精液义，详藏象类二十五。四肢，手足也，合九窍五脏，共为十六部。三百六十五节者，言脉络之会。如《九针
十二原篇》曰∶节之交，三百六十五会。所谓节者，神气之所游行出入也，非皮肉筋骨也。凡此诸部，皆所以生百病者。）
岐伯曰∶皆生于五脏也。（阴阳表里，无非五脏之所主也。）夫心藏神，肺藏气，肝藏血，脾藏肉，肾藏志，而此成形。（正
以见形成于外，神藏于内，惟此五者而已。）志意通，内连骨髓，而成身形五脏。（志意者，统言人身之五神也。骨髓者，
极言深邃之化生也。五神藏于五脏而心为之主，故志意通调，内连骨髓，以成身形五脏，则互相为用矣。）五脏之道，皆
出于经隧以行血气，血气不和，百病乃变化而生，是故守经隧焉。（隧，潜道也。经脉伏行，深而不见，故曰经隧。五脏
在内，经隧在外，脉道相通，以行血气，血气不和，乃生百病，故但守经隧，则可以治五脏之病。）
帝曰∶神有余不足何如？岐伯曰∶神有余则笑不休，神不足则悲。（心藏神，火之精也。阳胜则神王，故多喜而笑。
阳衰则阴惨乘之，故多忧而悲。《本神篇》曰∶心藏脉，脉舍神，心气虚则悲，实则笑不休。《行针篇》曰∶多阳者多喜，
多阴者多怒。皆此义也。）血气未并，五脏安定，邪客于形，洒淅起于毫毛，未入于经络也，故命曰神之微。（此外邪之
在心经也。并，偏聚也。邪之中人，久而不散，则或并于气，或并于血，病乃甚矣。今血气未并，邪犹不深，故五脏安
定。但洒淅起于毫毛，未及经络，此以浮浅微邪在脉之表，神之微病也，故命曰神之微。）帝曰∶补泻奈何？岐伯曰∶神
有余，则泻其小络之血，出血勿之深斥，无中其大经，神气乃平。（小络，孙络也。斥，弃除也。心主血脉而藏神，神本
无形，故神有余者，但泻其小络之血，勿去血太深及中其经，神自平矣。）神不足者，视其虚络，按而致之，刺而利之，
无出其血，无泄其气，以通其经，神气乃平。（按而致之，致其气也。刺而利之，补不足以行其滞也。病以神不足，故不
宜出血及泄其气，但欲通其经耳。）帝曰∶刺微奈何？岐伯曰∶按摩勿释，着针勿斥，移气于不足，神气乃得复。（此刺
外邪之在心经者，即上文所谓神之微也。微邪在心经之表，故当按摩勿释，欲散其外也；着针勿斥，毋伤其内也；乃可
移气于不足，邪去而神自复矣。）
帝曰∶善。气有余不足奈何？岐伯曰∶气有余则喘咳上气，不足则息利少气。（此肺脏之虚实也。《本神篇》曰∶肺
气虚则鼻塞不利少气，实则喘喝胸盈仰息。大略同也。）血气未并，五脏安定，皮肤微病，命曰白气微泄。（此肺经之表
邪也。血气未并，义俱如前。肺主皮肤而属金，微邪客之，故命曰白气微泄。）帝曰∶补泻奈何？岐伯曰∶气有余则泻其
经隧，无伤其经，无出其血，无泄其气。不足则补其经隧，无出其气。（经隧义如前。泻其经隧者，谓察其有余之脉，泻
其邪气而已；无伤其大经，出其血，泄其正气，此刺气之法也。有余尚尔，不足可知矣。）帝曰∶刺微奈何？岐伯曰∶按
摩勿释，出针视之曰∶我将深之。适人必革，精气自伏，邪气散乱，无所休息，气泄腠理，真气乃相得。（此刺肺经之微
邪也。适，至也。革，变也。先行按摩之法，欲皮肤之气流行也。次出针而视之曰∶我将深之。欲其恐惧而精神内伏也。
适人必革者，谓针之至人，必变革前说而刺仍浅也。如是则精气既伏于内，邪气散乱无所止息而泄于外，故真气得其所
矣。）
帝曰∶善。血有余不足奈何？岐伯曰∶血有余则怒，不足则恐。（此肝脏之虚实也。《本神篇》曰∶肝藏血，肝气虚
则恐，实则怒。）血气未并，五脏安定，孙络外溢，则经有留血。（此肝经之表邪也。邪不在脏而在经，但察其孙络之脉
有外溢者，则知其大经之内，有留止之血也。）帝曰∶补泻奈何？岐伯曰∶血有余则泻其盛经，出其血。不足则视其虚经，
内针其脉中，久留而视脉大，疾出其针，无令血泄。（血有余则盛经满溢，故当泻而出之。不足则察其经之虚者，内针补
之。然补虚之法，必留针以候气，所谓如待所贵、不知日暮者是也。留针既久，但视其脉已大，是气已至，则当疾出其
针矣。血去则愈虚，故无令血泄也。）帝曰∶刺留血奈何？岐伯曰∶视其血络，刺出其血，无令恶血得入于经，以成其疾。
（此刺肝经之表邪也。邪血在络，但速去之，自可免入经之患矣。）
帝曰∶善。形有余不足奈何？岐伯曰∶形有余则腹胀泾溲不利，不足则四肢不用。（此脾脏之虚实也。泾，水名也。
溲，溺也。脾湿胜则气壅不行，故腹胀而泾溲不利。脾主四肢，故虚则四肢不用。此与《本神篇》义同。泾音经。溲音
搜。）血气未并，五脏安定，肌肉蠕动，命曰微风。（此脾经之表邪也。脾主肌肉，故微邪未深者，但肌肉间蠕动，如有
虫之微行也。脾土畏风木，风主动，故命曰微风。蠕音软，又乳允切。）帝曰∶补泻奈何？岐伯曰∶形有余则泻其阳经，
不足则补其阳络。（经穴络穴皆足阳明者，以胃为脾之阳也。故实者泻之，泻脾之阳邪也；虚者补之，补脾之阳气也。）
帝曰∶刺微奈何？岐伯曰∶取分肉间，无中其经，无伤其络，卫气得复，邪气乃索。（此刺脾经之微邪也。邪在肌肉，故
但当刺其分肉间，使卫气得复，则邪气自索。索者，散也。）
帝曰∶善。志有余不足奈何？岐伯曰∶志有余则腹胀飧泄，不足则厥。（此肾脏之虚实也。肾藏志，水之精也。水化
寒，故肾邪有余，则寒气在腹而为腹胀飧泄。肾气不足，则阴虚阳胜而为厥逆上冲。《本神篇》曰∶肾藏精，精舍志，肾
气虚则厥，实则胀。《解精微论》曰∶厥则阳气并于上，阴气并于下。阳并于上则火独光也；阴并于下则足寒，足寒则胀
也。）血气未并，五脏安定，骨节有动。（此肾经之微邪也。肾主骨，邪未入脏而薄于骨，故但于骨节之间，有鼓动之状。）
帝曰∶补泻奈何？岐伯曰∶志有余则泻然筋血者，不足则补其复溜。（然筋当作然谷，足少阴之荥穴也，出其血可以泻肾
之实。复溜，足少阴之经穴也，致其气可以补肾之虚。）帝曰∶刺未并奈何？岐伯曰∶即取之，无中其经，邪所乃能立虚。
（此刺肾经骨节之邪也。即取之，即其邪居之所而取之。故无中其经穴，则邪自能去而可以立虚矣。）
（《素问·调经论》）
黄帝问道：我听说针刺法则说：邪气有余的要用泻法，正气不足的要用补法。什么叫邪气有余？什么叫正气不足？岐伯回答说：邪气有余有五种情况，正气不足也有五种情况，陛下想问哪一方面呢？黄帝说：我希望全部听您讲讲。岐伯说：神有余和神不足，气有余和气不足，血有余和血不足，形有余和形不足，志有余和志不足，这十种情况，都是由于人体气血不平衡造成的。（神归属于心，气归属于肺，血归属于肝，形归属于脾，志归属于肾，它们各自都有虚证和实证，所以气血状态不均衡。）黄帝说：人拥有精、气、津、液，四肢、九窍、五脏以及身体的十六个部分，还有三百六十五个穴位，从而产生各种疾病。疾病的产生，都有虚证和实证的区别。现在先生您说有余有五，不足也有五，这是如何产生的呢？（“精气”与“精液”的含义，详见《藏象类》第二十五篇。四肢指手和足，加上九窍和五脏，合起来称为十六部。三百六十五节，是指经络脉气交汇的地方。如《九针十二原篇》所说：“节之交，三百六十五会。”所谓的“节”，是神气游行出入的地方，并不是指皮肉筋骨。所有这些部位，都是产生各种疾病的基础。）岐伯说：这些疾病都生于五脏。（无论是阴、阳、表、里，无非都是由五脏所主宰的。）心藏神，肺藏气，肝藏血，脾主肌肉，肾藏志，从而形成人的形体。（这正是为了说明形体表现于外，神气藏于内，只有这五种情况罢了。）意志相通，内连骨髓，从而形成身形和五脏。（意志，泛指人身中的五神。骨髓，极言其化生的深邃。五神藏于五脏而由心主导，所以意志通调，内连骨髓，以形成身形和五脏，这样它们就互相为用了。）五脏的通道，都出于经脉隧道来运行血气，如果血气不和，百病就会变化而生，所以要守住经脉隧道。（隧，指潜行的道路。经脉伏行于体内，深而不见，所以叫作经隧。五脏在内，经隧在外，脉道相通，用来运行血气，如果血气不和，就会产生百病，所以只要守住经隧，就可以治疗五脏的疾病。）
黄帝问：神有余和不足是怎么回事？岐伯说：神有余就会笑个不停，神不足就会悲伤。（心藏神，是火的精华。阳气胜则神气旺盛，所以多喜而笑。阳气衰则阴气乘虚而入，所以多忧而悲。《本神篇》说：心藏脉，脉舍神，心气虚则悲，心气实则笑不休。《行针篇》说：多阳的人多喜，多阴的人多怒。都是这个意思。）如果血气尚未偏聚，五脏安定，邪气客留于体表，使人洒淅恶寒，毫毛竖起，但尚未进入经络，这就叫做神的轻微病变。（这是外邪侵犯心经的表现。并，指偏聚。邪气侵入人体，久不散去，就会或并于气，或并于血，病情就会加重。现在血气未并，邪气尚不深入，所以五脏安定。只是洒淅恶寒，毫毛竖起，未及经络，这是浮浅的微邪在脉之表，属于神的微病，所以叫作神之微。）黄帝问：补法和泻法怎么做？岐伯说：神有余，就泻其小络中的血，出血时不要刺得太深，也不要伤及大经脉，这样神气就能平复。（小络，即孙络。斥，指弃除。心主血脉而藏神，神本来无形，所以神有余者，只需泻其小络之血，不要放血太深及刺中大经，神气自然平复。）神不足者，观察其虚损的络脉，按压以使气至，针刺以疏通经络，不要使其出血，不要泄其正气，以此通畅经脉，神气就能平复。（按而致之，是引导气至。刺而利之，是补不足以行滞涩。因为病在神不足，所以不宜出血及泄其气，只希望通畅经脉罢了。）黄帝问：刺治微邪怎么做？岐伯说：按摩不要停止，下针时不要用力推按，将气移注到不足之处，神气就能恢复。（这是刺治客留于心经的外邪，即上文所说的神之微。微邪在心经之表，所以应当按摩不停止，以疏散外邪；下针时不要用力推按，以免损伤内部；这样才能将气移注到不足之处，邪去而神自复了。）
黄帝说：好。气有余和不足是怎么回事？岐伯说：气有余就会喘咳、气逆上冲，气不足就会呼吸通畅但气息微弱。（这是肺脏的虚实表现。《本神篇》说：肺气虚则鼻塞不利、少气，肺气实则喘喝、胸盈仰息。大致相同。）如果血气尚未偏聚，五脏安定，皮肤出现轻微病变，叫做白气微泄。（这是肺经的表邪。血气未并，含义同上。肺主皮肤且属金，微邪客犯，所以叫作白气微泄。）黄帝问：补法和泻法怎么做？岐伯说：气有余就泻其经隧，但不要伤及经脉，不要出血，不要泄气。气不足就补其经隧，不要泄其气。（经隧的含义如上。泻其经隧，是指观察有余的脉象，泻去其中的邪气而已；不要伤及大经，不要出血，不要泄去正气，这是刺治气的方法。气有余尚且如此，气不足的情况也就知道了。）黄帝问：刺治微邪怎么做？岐伯说：按摩不要停止，出针时看着病人说：我要深刺了。遇到病人必定会产生变革（恐惧反应），精气自然潜伏，邪气散乱，无处休止，气从腠理泄出，真气就能相得。（这是刺治肺经的微邪。适，到达。革，变革。先进行按摩，想要使皮肤之气流行。接着出针看着病人说：我要深刺了。是想让病人产生恐惧从而使精神内守。所谓“适人必革”，是说针到达人体时，必须改变前说而实际上仍浅刺。像这样，精气既伏于内，邪气散乱无处休止而泄于外，所以真气得以安适。）
黄帝说：好。血有余和不足是怎么回事？岐伯说：血有余就会发怒，血不足就会恐惧。（这是肝脏的虚实表现。《本神篇》说：肝藏血，肝气虚则恐，肝气实则怒。）如果血气尚未偏聚，五脏安定，孙络外溢，那么经脉中就会有留滞的血。（这是肝经的表邪。邪气不在脏而在经，只需观察其孙络脉有外溢的，就知道大经之内有留止的血了。）黄帝问：补法和泻法怎么做？岐伯说：血有余就泻其盛满的经脉，放出血液。血不足就观察其虚损的经脉，将针刺入脉中，长时间留针并观察，待脉搏变大，迅速出针，不要让血液流出。（血有余则盛经满溢，所以应当泻出血液。血不足则观察经脉的虚者，进针以补之。然而补虚的方法，必须留针以候气，所谓“如待所贵，不知日暮”就是说的这种情况。留针久了，只见脉搏已变大，这是气已至，就应当迅速出针了。血去则会更加虚弱，所以不要让血液流出。）黄帝问：刺治留血怎么做？岐伯说：观察其血络，刺破放出血液，不要让恶血进入经脉，以免形成疾病。（这是刺治肝经的表邪。邪血在络，只要迅速去除它，自然可以避免进入经脉的祸患。）
黄帝说：好。形有余和不足是怎么回事？岐伯说：形有余就会腹胀、大小便不利，形不足就会四肢不能运用。（这是脾脏的虚实表现。泾，水名。溲，小便。脾湿胜则气机壅滞不行，所以腹胀而大小便不利。脾主四肢，所以虚则四肢不能运用。这与《本神篇》的意思相同。泾音经。溲音搜。）如果血气尚未偏聚，五脏安定，肌肉蠕动，叫做微风。（这是脾经的表邪。脾主肌肉，所以微邪未深者，只是肌肉间蠕动，如有虫微行一般。脾土畏风木，风主动，所以叫作微风。蠕音软，又读乳允切。）黄帝问：补法和泻法怎么做？岐伯说：形有余就泻其阳经，形不足就补其阳络。（经穴和络穴都取足阳明胃经的穴位，因为胃是脾之阳。所以实证用泻法，是泻脾的阳邪；虚证用补法，是补脾的阳气。）黄帝问：刺治微邪怎么做？岐伯说：取分肉之间，不要刺中经脉，不要损伤络脉，卫气得以恢复，邪气乃消散。（这是刺治脾经的微邪。邪在肌肉，所以只应当刺其分肉之间，使卫气得以恢复，则邪气自然消散。索，即散。）
黄帝说：好。志有余和不足是怎么回事？岐伯说：志有余就会腹胀、完谷不化的泄泻，志不足就会厥逆。（这是肾脏的虚实表现。肾藏志，是水之精华。水化寒，所以肾邪有余，则寒气在腹而为腹胀、完谷不化的泄泻。肾气不足，则阴虚阳胜而为厥逆上冲。《本神篇》说：肾藏精，精舍志，肾气虚则厥，肾气实则胀。《解精微论》说：厥则是阳气并于上，阴气并于下。阳并于上则火独光；阴并于下则足寒，足寒则胀。）如果血气尚未偏聚，五脏安定，骨节有动。（这是肾经的微邪。肾主骨，邪气未入脏而迫近于骨，所以在骨节之间，有鼓动的现象。）黄帝问：补法和泻法怎么做？岐伯说：志有余就泻然谷穴的血，志不足就补复溜穴。（然筋应当是然谷，是足少阴肾经的荥穴，出其血可以泻肾之实。复溜，是足少阴肾经的经穴，引导其气可以补肾之虚。）黄帝问：刺治血气未并的情况怎么做？岐伯说：就在邪气所在之处取穴，不要刺中经脉，邪气所在之处就能立即空虚。（这是刺治肾经骨节的邪气。即取之，就是在邪气居留的地方取穴。所以不刺中经穴，邪气自然能去除而立即空虚了。）
(Su Wen · Tiao Jing Lun)
The Yellow Emperor asked, saying: I have heard the acupuncture methods state: For excess, use draining; for deficiency, use tonifying. What is meant by excess? What is meant by deficiency? Qibo replied: There are five types of excess and five types of deficiency. Which aspect does Your Majesty wish to inquire about? The Yellow Emperor said: I wish to hear them all. Qibo said: There is Shen (Spirit/Mind) excess and Shen deficiency, Qi (Vital Energy) excess and Qi deficiency, Xue (Blood) excess and Xue deficiency, Xing (Form/Body) excess and Xing deficiency, Zhi (Will/Knowledge) excess and Zhi deficiency. These ten conditions all arise from an imbalance in the body's Qi. (Shen belongs to the Heart, Qi belongs to the Lungs, Xue belongs to the Liver, Xing belongs to the Spleen, and Zhi belongs to the Kidney. Each has its own deficiency and excess syndromes, hence their Qi states are unequal.) The Yellow Emperor said: Humans possess Jing (Essence), Qi, Jin (Fluids), and Ye (Thick Fluids); four limbs, nine orifices, five Zang organs, sixteen body parts, and three hundred and sixty-five acupoints. From these, a hundred diseases arise. The generation of all diseases involves both deficiency and excess. Now you say there are five types of excess and five types of deficiency. How do they arise? (The meanings of "Jing Qi" and "Jing Ye" are detailed in Chapter 25 of the Zang Xiang category. The four limbs refer to hands and feet; combined with the nine orifices and five Zang organs, they form sixteen body parts. The three hundred and sixty-five joints refer to the convergence points of meridians and collaterals. As stated in the Jiu Zhen Shi Er Yuan chapter: "At the intersections of joints, there are three hundred and sixty-five meetings." The so-called "joints" are places where Shen Qi travels and enters/exits, not merely skin, flesh, sinews, and bones. All these parts are bases for the generation of various diseases.) Qibo said: All these diseases originate from the five Zang organs. (Whether Yin, Yang, interior, or exterior, nothing is not governed by the five Zang organs.) The Heart stores Shen, the Lungs store Qi, the Liver stores Xue, the Spleen governs muscles/flesh, and the Kidneys store Zhi, thereby forming the physical body. (This precisely illustrates that form manifests externally while Shen resides internally; only these five aspects are involved.) Yi (Intent) communicates, connecting internally with Marrow, thereby forming the body shape and five Zang organs. (Yi refers generally to the Five Shen within the human body. Marrow represents the profound transformation of life. The Five Shen reside in the five Zang organs, with the Heart as the master. Thus, when Yi is harmonious and connects internally with Marrow to form the body and Zang organs, they function mutually.) The pathways of the five Zang organs all emerge from the Jing Sui (Meridian Tunnels) to circulate Xue and Qi. If Xue and Qi are disordered, a hundred diseases change and arise; therefore, one must guard the Jing Sui. (Sui means hidden paths. Meridians run deep within and are invisible, hence called Jing Sui. The five Zang organs are internal, while Jing Sui are external; the pulse channels connect to circulate Xue and Qi. If Xue and Qi are disordered, a hundred diseases arise. Thus, by guarding the Jing Sui, one can treat diseases of the five Zang organs.)
The Yellow Emperor asked: What about Shen excess and deficiency? Qibo said: Shen excess leads to incessant laughter; Shen deficiency leads to sorrow. (The Heart stores Shen, which is the essence of Fire. When Yang is victorious, Shen Qi is vigorous, leading to joy and laughter. When Yang declines, Yin attacks, leading to worry and sorrow. The Ben Shen chapter states: The Heart stores Pulse, and Pulse houses Shen. Heart Qi deficiency leads to sorrow, while excess leads to incessant laughter. The Xing Zhen chapter states: Those with much Yang tend to be joyful; those with much Yin tend to be angry. These are all consistent with this principle.) If Xue and Qi have not yet gathered unevenly, and the five Zang organs are stable, but pathogenic factors lodge in the form (body surface), causing chills and goosebumps without entering the meridians, this is called the slight disease of Shen. (This is an external pathogen invading the Heart meridian. Bing means gathering unevenly. When pathogens invade and linger, they may gather with Qi or Xue, worsening the condition. Here, since Xue and Qi have not gathered unevenly and the pathogen is not deep, the five Zang organs remain stable. Only chills and goosebumps appear, not reaching the meridians. This is a superficial slight pathogen on the surface of the pulses, constituting a slight disease of Shen, hence called Shen Wei.) The Yellow Emperor asked: How should tonification and drainage be performed? Qibo said: For Shen excess, drain the blood from the Xiao Luo (Small Collaterals). Do not puncture too deeply, and avoid injuring the Da Jing (Major Meridians), so that Shen Qi becomes balanced. (Xiao Luo refers to Sun Luo (Sun Collaterals). Chi means to discard. The Heart governs Xue vessels and stores Shen. Since Shen is originally formless, for Shen excess, one only needs to drain the blood from the Xiao Luo. Avoid deep bleeding or injuring the major meridians, and Shen will naturally balance.) For Shen deficiency, observe the Xu Luo (Deficient Collaterals), press to guide Qi, needle to facilitate flow, do not cause bleeding, and do not leak Qi. By unblocking the meridians, Shen Qi becomes balanced. (Pressing to guide Qi means directing Qi to the area. Needling to facilitate flow means tonifying deficiency to remove stagnation. Since the disease lies in Shen deficiency, bleeding and leaking Qi are inappropriate; the goal is merely to unblock the meridians.) The Yellow Emperor asked: How to needle slight pathogens? Qibo said: Massage without releasing, apply needles without pushing hard, transfer Qi to the deficient area, and Shen Qi will recover. (This treats external pathogens lodging in the Heart meridian, i.e., the aforementioned Shen Wei. Slight pathogens are on the surface of the Heart meridian, so massage should continue to dissipate external pathogens; applying needles without pushing hard avoids damaging the interior. This allows transferring Qi to the deficient area, expelling pathogens and restoring Shen.)
The Yellow Emperor said: Excellent. What about Qi excess and deficiency? Qibo said: Qi excess leads to panting, coughing, and rebellious Qi; Qi deficiency leads to clear breathing but shortness of breath. (This reflects the deficiency and excess of the Lung organ. The Ben Shen chapter states: Lung Qi deficiency causes nasal congestion, difficulty breathing, and shortness of breath; Lung Qi excess causes wheezing, chest fullness, and仰息 (breathing with raised chest). They are largely similar.) If Xue and Qi have not yet gathered unevenly, and the five Zang organs are stable, but the skin shows slight pathology, it is called Bai Qi Wei Xie (White Qi Slight Leakage). (This is a superficial pathogen of the Lung meridian. The meaning of Xue and Qi not gathering unevenly is as before. The Lungs govern the skin and belong to Metal. A slight pathogen invades, hence called White Qi Slight Leakage.) The Yellow Emperor asked: How should tonification and drainage be performed? Qibo said: For Qi excess, drain the Jing Sui, but do not injure the meridians, do not bleed, and do not leak Qi. For Qi deficiency, tonify the Jing Sui, and do not leak Qi. (The meaning of Jing Sui is as above. Draining the Jing Sui means observing the pulse of excess and draining the pathogenic Qi. Do not injure the major meridians, bleed, or leak healthy Qi; this is the method for needling Qi. If this applies to excess, how much more so for deficiency.) The Yellow Emperor asked: How to needle slight pathogens? Qibo said: Massage without releasing, withdraw the needle and look at the patient, saying: "I will insert it deeply." Upon encountering the person, there must be a change (fear/response); Jing Qi naturally submerges, pathogens scatter, having no place to rest, Qi leaks through the Cou Li (pores/skin texture), and True Qi achieves harmony. (This treats slight pathogens of the Lung meridian. Shi means arrival. Ge means change. First, perform massage to promote the flow of Qi in the skin. Then withdraw the needle, look at the patient, and say: "I will insert it deeply," intending to induce fear so that Spirit remains inward. "Shi ren bi ge" means that when the needle reaches the person, there must be a transformation of the previous statement, actually inserting shallowly. In this way, Jing Qi subsides internally, pathogens scatter and leak externally, allowing True Qi to find its proper place.)
The Yellow Emperor said: Excellent. What about Xue excess and deficiency? Qibo said: Xue excess leads to anger; Xue deficiency leads to fear. (This reflects the deficiency and excess of the Liver organ. The Ben Shen chapter states: The Liver stores Xue. Liver Qi deficiency leads to fear; Liver Qi excess leads to anger.) If Xue and Qi have not yet gathered unevenly, and the five Zang organs are stable, but the Sun Luo overflow externally, then there will be stagnant blood in the Major Meridians. (This is a superficial pathogen of the Liver meridian. The pathogen is not in the Zang but in the Meridians. Observe if the Sun Luo pulses overflow externally; if so, know that there is stagnant blood inside the Major Meridians.) The Yellow Emperor asked: How should tonification and drainage be performed? Qibo said: For Xue excess, drain the Sheng Jing (Full Meridians) and release blood. For Xue deficiency, observe the Xu Jing (Deficient Meridians), insert the needle into the pulse, retain it for a long time while observing. When the pulse becomes large, quickly withdraw the needle, ensuring no blood is lost. (For Xue excess, the Sheng Jing is full and overflowing, so drain and release blood. For Xue deficiency, observe the deficient meridians and insert the needle to tonify. However, the method for tonifying deficiency requires retaining the needle to await Qi, described as "waiting for the honored guest, unaware of the passing day." After retaining the needle for a long time, if the pulse becomes large, indicating Qi has arrived, quickly withdraw the needle. Losing blood would worsen deficiency, so ensure no blood is lost.) The Yellow Emperor asked: How to needle stagnant blood? Qibo said: Observe the Xue Luo (Blood Collaterals), prick to release blood, preventing evil blood from entering the meridians and causing disease. (This treats superficial pathogens of the Liver meridian. Evil blood is in the collaterals; removing it quickly prevents it from entering the meridians.)
The Yellow Emperor said: Excellent. What about Xing excess and deficiency? Qibo said: Xing excess leads to abdominal distension and difficult urination/defecation; Xing deficiency leads to paralysis of the four limbs. (This reflects the deficiency and excess of the Spleen organ. Jing refers to a water name; Sou refers to urination. Spleen dampness victory causes Qi stagnation, leading to abdominal distension and difficult urination/defecation. The Spleen governs the four limbs, so deficiency leads to limb paralysis. This aligns with the Ben Shen chapter. Jing sounds like Jing; Sou sounds like Sou.) If Xue and Qi have not yet gathered unevenly, and the five Zang organs are stable, but muscles twitch, it is called Wei Feng (Slight Wind). (This is a superficial pathogen of the Spleen meridian. The Spleen governs muscles. For slight pathogens not yet deep, there is only muscle twitching, like insects moving slightly. Spleen Earth fears Liver Wood/Wind; Wind moves, hence called Slight Wind. Ru sounds like Ruan, also pronounced Ru Yun.) The Yellow Emperor asked: How should tonification and drainage be performed? Qibo said: For Xing excess, drain the Yang Jing (Yang Meridians); for Xing deficiency, tonify the Yang Luo (Yang Collaterals). (The Jing points and Luo points taken are all from the Foot Yangming Stomach Meridian, because the Stomach is the Yang of the Spleen. Thus, excess is drained, draining Spleen Yang pathogens; deficiency is tonified, tonifying Spleen Yang Qi.) The Yellow Emperor asked: How to needle slight pathogens? Qibo said: Select the space between muscles (Fen Rou), do not injure the meridians, do not damage the collaterals. When Wei Qi recovers, pathogens dissipate. (This treats slight pathogens of the Spleen meridian. Pathogens are in the muscles, so one should only needle the Fen Rou space, allowing Wei Qi to recover, thus pathogens naturally dissipate. Suo means scatter.)
The Yellow Emperor said: Excellent. What about Zhi excess and deficiency? Qibo said: Zhi excess leads to abdominal distension and undigested stool diarrhea; Zhi deficiency leads to Jue (Cold extremities/reversal). (This reflects the deficiency and excess of the Kidney organ. The Kidneys store Zhi, which is the essence of Water. Water transforms into Cold. Thus, Kidney pathogen excess leads to Cold Qi in the abdomen, causing abdominal distension and undigested stool diarrhea. Kidney Qi deficiency leads to Yin deficiency and Yang hyperactivity, causing Jue reversal upward. The Ben Shen chapter states: The Kidneys store Jing, and Jing houses Zhi. Kidney Qi deficiency leads to Jue; Kidney Qi excess leads to distension. The Jie Jing Wei Lun chapter states: In Jue, Yang Qi gathers above, and Yin Qi gathers below. Yang gathering above means Fire shines alone; Yin gathering below means cold feet, and cold feet lead to distension.) If Xue and Qi have not yet gathered unevenly, and the five Zang organs are stable, but bone joints show movement. (This is a slight pathogen of the Kidney meridian. The Kidneys govern bones. When pathogens have not entered the Zang but press against the bones, there is a pulsating sensation in the bone joints.) The Yellow Emperor asked: How should tonification and drainage be performed? Qibo said: For Zhi excess, drain the blood of Ran Gu (Ranjin); for Zhi deficiency, tonify Fu Liu. (Ranjin should be Ran Gu, the Ying-Spring point of the Foot Shaoyin Kidney Meridian. Releasing its blood drains Kidney excess. Fu Liu is the Jing-River point of the Foot Shaoyin Kidney Meridian. Guiding Qi there tonifies Kidney deficiency.) The Yellow Emperor asked: How to needle when Xue and Qi have not yet gathered unevenly? Qibo said: Take points immediately at the location of the pathogen, do not injure the meridians. At the site of the pathogen, emptiness is achieved instantly. (This treats pathogens in the bone joints of the Kidney meridian. Ji qu zhi means taking points exactly where the pathogen resides. Thus, by not injuring the Jing points, pathogens naturally leave and instant emptiness is achieved.)