前半言病之逆从，后半言四时刺法之误，针家能知误刺之失，则刺或可以无误矣。
厥阴有余，病阴痹；（痹谓痛也，阴谓寒也，有余谓厥阴气盛满，故阴发于外而为寒痹。）不足，病热痹；（阴不足则
阳有余，故为热痹。按∶痹论所言痹之为义，一为不知痛痒，一为闭塞不通，
王注以痹为痛，昧厥旨矣。今六经有余不足所病之痹，义正相兼，不得更为之解也。）滑则病狐疝风；涩则病
少腹积气。（厥阴脉，循股阴，入髦中，环阴器，抵少腹。又其络支别者，循茎上睾，结于茎。故为是病也。
按∶新校正云∶杨上善云∶狐夜不得尿，日出方得，人之所病与狐同，故曰狐疝。一曰孤疝，谓三焦孤府为疝，
故曰孤疝。）少阴有余，病皮痹，隐轸；不足，病肺痹；（肾水逆连于肺母故也。足少阴脉，从肾上贯肝膈，
入肺中，故病如是也。）滑则病肺风疝；涩则病积，溲血。（以其正经入肺，贯肾，络膀胱，故为是病。）太
阴有余，病肉痹，寒中；不足，病脾痹；（脾主肉，故如是。）滑则病脾风疝；涩则病积，心腹时满。（太阴
之脉，入腹，属脾，络胃。其支别者，复从胃别上膈，注心中。故为是病。）阳明有余，病脉痹，身时热；不
足，病心痹；（胃有余则上归于心，不足则心下痹，故为是。）滑则病心风疝；涩则病积，时善惊。（心主之脉，
起于胸中，出属心包，下膈历络三焦，故为是。）太阳有余，病骨痹，身重；不足，病肾痹；太阳与少阴为表
里，故有余不足，皆病归于肾也。滑则病肾风疝；涩则病积，善时巅疾。（太阳之脉交于巅上，入络脑，下
循膂，络肾，故如是。）少阳有余，病筋痹，胁满；不足，病肝痹；（少阳与厥阴为表里，故病归于肝。）滑则
病肝风疝；涩则病积，时筋急，
目痛。（肝主筋，故时筋急。厥阴之脉，上出额，与督脉会于巅。其支别者，从目系，下颊里，故目痛。按∶
此六经，乃热论所载足三阴三阳也。凡人十二经脉皆能为病，而此所言与热论所载止于此六经者，盖以此六经
为木土水，其气畏寒而邪易入，外感之重无过伤寒，伤寒所传正此六经，此篇盖亦从其重者而言也。然热论专
主外感，此篇兼论杂病，故又合有余不足而并论之。但其有余不足皆云为痹，且均以滑涩分解者，又何也？痹
者顽与闭也，邪入经络，血气凝滞，或顽木而肉不仁，或闭塞而气不通也。邪气盛则病有余，其脉浮动而象滑，
正气虚则病不足，其脉沉滞而象涩，滑与涩即有余不足之形，似非必如脉经所言滑为痰盛涩为无血之谓也。惟
滑近有余，故所主皆风疝经络之证；惟涩为不足，故所主皆气积脏腑之病。善解经义者，贵乎会其大意而推之
也。）
是故春气在经脉，夏气在孙络，长夏气在肌肉，秋气在皮肤，冬气在骨髓中。帝曰∶余愿闻其故。岐伯曰∶
春者天气始开，地气始泄，冻解冰释，水行经通，故人气在脉。夏者经满气溢，孙络受血，
皮肤充实。长夏者，经络皆盛，内溢肌中。秋者，天气始收，腠理闭塞，皮肤引急。（按∶引谓收引，急谓劲急。）冬
者盖藏，血气在中，内着骨髓，通于五脏。（按∶人得天地之气以为气，故常与四时生长收藏相应也。）是故邪
气者，常随四时之气血而入客也。至其变化，不可为度，然必从其经气，辟除其邪，除其邪则乱气不生。（按∶
邪气者，不正之气。四时有不正之气，常乘人气血之虚而入客，虚有微甚之分，则邪有轻重之异，变变化化，
无常度焉。从犹顺也，谓治此者，当必顺其经脉虚实之微甚，以施补泻之方，而后邪可除而正可复，正气复，
尚何乱之有。）帝曰∶逆四时而生乱气，奈何？岐伯曰∶春刺络脉，血气外溢，令人少气；（血气溢于外则中不足，故少
气。按∶新校正云∶自春刺络脉至令人目不明，与诊要经终论文异义同，彼注甚详。彼分四时，此分五时，然此有
长夏刺肌肉之分，而逐时各阙刺秋分之事，疑此肌肉之分，即彼秋皮肤之分也。）春刺肌肉，血气环逆，令人
上气；（环者，循环，谓血气相乱而逆，故周身之气上而不下也。新校正云∶“经阙春刺秋分。”）春刺筋骨，
血气内着，令人腹胀。（内着不散故胀。）夏刺经脉，血气乃竭，令人解 ；（血气竭少故解 。）夏刺肌肉，
血气内却，令人善恐；（却，闭也。血气内闭则阳气不通，故善恐。按∶新校正云∶“经阙夏刺秋分。”）
夏刺筋骨，血气上逆，令人善怒。（血气上逆则怒气相应，故善怒。）秋刺经脉，血气上逆，令人善忘；（血
气上逆，满于肺中，故善忘。）秋刺络脉，气不卫外，令人卧不欲动；（按∶王本气不外行，全元起本作气不卫
外，是也，今改从之。谓秋敛之时，刺伤经脉，则气散而不能卫外，故但欲卧而不能动也。新校正云∶“经阙
秋刺长夏分。”）秋刺筋骨，血气内散，令人寒栗。（血气内散则中气虚，故寒栗。）冬刺经脉，血气皆脱，
令人目不明；（以血气无所营故也。）冬刺络脉，内气外泄，留为大痹；（按∶气外泄，则不能内运而成壅痹矣。）
冬刺肌肉，阳气竭绝，令人善忘。（按∶注谓阳气不壮，至春而竭，故善忘。）义恐未确，阙疑可也。（新校正
云∶“经阙冬刺秋分。”）凡此四时刺者，大逆之病，不可不从也，反之则生乱气，相淫病焉。（……淫，不次
也，不次而行，如浸淫相染而生病也。按∶从治之法，原为大逆之证而设，故应从治而反正治，则适以乱其气而
病不愈矣。所谓从者，缪刺也。大逆之病，全元起本作六经之病，非也。）帝曰∶善！刺五脏，中心一日死，
其动为噫；（按∶与刺禁论同。）中肝五日死，其动为语；（诊要经终论阙而不论，刺禁论同。按∶甲乙经语
作欠。）中肺三日死，其动为咳；（诊要经终论曰∶“中肺五日死。”刺禁论曰∶“中肺三日死，其动为咳。”）
中肾六日死，（按∶甲乙经作三日。）其动为嚏欠；（诊要经终论曰∶中肾七日死∶刺禁论同。按，刺禁与甲乙经俱
无欠字。）中脾十日死，（按∶甲乙经作十五日。）其动为吞。（诊要经终论曰∶“中脾五日死。”）刺禁论曰∶
“中脾十日死，其动为吞。”然此三论皆岐伯之言，而死日变动不同，传之误也。刺伤人五脏必死，其动则
根据其脏之所变，候知其死也。变谓气动变也。中心以下至此，并为从逆重文也。
前半部分论述疾病的逆证与顺证，后半部分论述四时针刺方法的失误。针灸医生如果能知晓误刺的危害，那么针刺或许就可以避免错误了。
厥阴经气有余，会患阴痹；（痹是指疼痛，阴是指寒冷，有余是指厥阴之气盛满，所以寒气发于体表而成为寒痹。）不足，会患热痹；（阴气不足则阳气有余，所以成为热痹。按：《痹论》中所说的“痹”的含义，一是指不知痛痒，二是指闭塞不通，王冰注以痹为疼痛，未能领会原意。如今六经有余和不足所患的痹症，义理正相兼合，不再另行解释。）脉滑则患狐疝风；脉涩则患少腹积气。（厥阴经脉，沿大腿内侧，进入阴毛中，环绕生殖器，抵达少腹。另外它的络脉分支，沿阴茎上行至睾丸，结聚于阴茎。所以会出现这些病症。按：新校正说：杨上善说：狐狸夜里不能排尿，日出后才能排，人所患的病与狐狸相同，所以叫狐疝。另一种说法叫孤疝，指三焦这个孤府发生疝病，所以叫孤疝。）
少阴经气有余，患皮痹，皮肤出现隐疹；（肾水逆行连及肺脏，因为肺是肾之母的缘故。足少阴经脉，从肾脏上行贯穿肝脏和膈肌，进入肺中，所以出现上述病症。）脉滑则患肺风疝；脉涩则患积聚，小便出血。（因为其正经入肺，贯穿肾脏，联络膀胱，所以出现这些病症。）
太阴经气有余，患肉痹，寒邪中伤内脏；（脾主肌肉，所以如此。）不足，患脾痹；（脾主肉，所以如此。）脉滑则患脾风疝；脉涩则患积聚，心腹部时常胀满。（太阴经脉，进入腹部，属脾，络胃。它的分支，又从胃别出上行穿过膈肌，注入心中。所以出现这些病症。）
阳明经气有余，患脉痹，身体时常发热；不足，患心痹；（胃气有余则向上归于心，胃气不足则心下痹阻，所以如此。）脉滑则患心风疝；脉涩则患积聚，时常容易受惊。（心主之脉，起于胸中，出来属于心包，下行穿过膈肌，依次联络三焦，所以出现这些病症。）
太阳经气有余，患骨痹，身体沉重；不足，患肾痹；（太阳与少阴互为表里，所以有余和不足，病都归于肾脏。）脉滑则患肾风疝；脉涩则患积聚，时常发生头顶部的疾病。（太阳经脉交会于头顶，进入络脑，向下沿脊柱两旁，联络肾脏，所以如此。）
少阳经气有余，患筋痹，胁部胀满；不足，患肝痹；（少阳与厥阴互为表里，所以病归于肝脏。）脉滑则患肝风疝；脉涩则患积聚，时常筋脉拘急，眼睛疼痛。（肝主筋，所以时常筋脉拘急。厥阴经脉，向上出于额部，与督脉交会于头顶。它的分支，从目系出发，下行经过脸颊内部，所以眼睛疼痛。按：这六经，就是《热论》所载的足三阴三阳经。凡是人的十二经脉都能致病，而这里所说的与《热论》所载只限于这六经的原因，大概是因为这六经对应木、土、水，其气畏寒而邪气容易侵入，外感病中最严重的没有超过伤寒的，伤寒传变正好涉及这六经，这篇内容也是从重者而言的。然而《热论》专门论述外感病，本篇兼论杂病，所以又结合有余和不足来一并论述。只是它们有余和不足都称为痹，且都用滑脉和涩脉来分解，为什么呢？痹就是顽钝和闭塞，邪气侵入经络，气血凝滞，或者顽木而肌肉不感觉知觉，或者闭塞而气机不通。邪气盛则病为有余，其脉浮动而象滑；正气虚则病为不足，其脉沉滞而象涩。滑和涩即是有余和不足的脉象表现，似乎不一定像《脉经》所说的那样，滑代表痰盛，涩代表无血。只有滑脉接近有余，所以所主的都是风疝和经络的证候；只有涩脉代表不足，所以所主的都是气积在脏腑的疾病。善于理解经文意义的人，贵在领会大意并由此推演。）
因此，春气在经脉，夏气在孙络，长夏气在肌肉，秋气在皮肤，冬气在骨髓中。黄帝说：我希望听您讲讲其中的缘故。岐伯说：春天天气开始开放，地气开始发散，冻土解冻，冰块消融，水流通行，经脉通畅，所以人气在脉中。夏天经脉气血充满，气机溢散，孙络接受血液，皮肤充实。长夏时节，经络气血都旺盛，内溢于肌肉之中。秋天，天气开始收敛，腠理闭塞，皮肤紧缩牵引。（按：引指收引，急指劲急。）冬天闭藏，血气在中，内着于骨髓，通达五脏。（按：人得天地之气作为气，所以常与四时的生长收藏相应。）因此邪气，常常随着四时气血的变化而入客体内。到了它变化的时候，不可估量，但必须顺应其经气，排除邪气，除去了邪气就不会产生乱气。（按：邪气，是不正之气。四时有不正之气，常常乘人气血虚弱而入客，虚有轻微和严重的分别，则邪气有轻重的差异，变化无常度。从，就是顺的意思，谓治疗此病的人，应当必定顺应其经脉虚实程度的轻重，来施行补泻的方法，然后邪气可除而正气可复，正气恢复，还有什么混乱呢？）
黄帝说：违背四时而导致乱气，怎么办？岐伯说：春天刺络脉，血气外溢，使人气短；（血气溢于外则中气不足，所以气短。按：新校正说：从“春刺络脉”到“令人目不明”，与《诊要经终论》文异义同，那里的注释很详细。那里分四时，这里分五时，但这里有长夏刺肌肉的分法，而逐时各缺了刺秋分的事，怀疑这里的肌肉之分，就是那里的秋皮肤之分。）春天刺肌肉，血气循环逆乱，使人气逆上冲；（环，是循环，谓血气相乱而逆，所以周身之气向上而不下降。新校正说：“经阙春刺秋分。”）春天刺筋骨，血气内着不散，使人腹胀。（内着不散故胀。）
夏天刺经脉，血气乃枯竭，使人懈惰；（血气竭少故懈惰。）夏天刺肌肉，血气内却（退避/闭塞），使人容易恐惧；（却，是闭的意思。血气内闭则阳气不通，所以容易恐惧。按：新校正说：“经阙夏刺秋分。”）夏天刺筋骨，血气上逆，使人容易发怒。（血气上逆则怒气相应，所以容易发怒。）
秋天刺经脉，血气上逆，使人容易健忘；（血气上逆，满于肺中，所以容易健忘。）秋天刺络脉，气不能卫护体表，使人想躺卧而不愿活动；（按：王本做“气不外行”，全元起本作“气不卫外”，是正确的，现在改正依从它。谓秋天收敛之时，刺伤经脉，则气散而不能卫外，所以只想躺卧而不能活动。新校正说：“经阙秋刺长夏分。”）秋天刺筋骨，血气内散，使人寒战。（血气内散则中气虚，所以寒战。）
冬天刺经脉，血气皆脱，使人眼睛看不清；（因为血气无所经营滋养的缘故。）冬天刺络脉，内气外泄，停留成为大痹；（按：气外泄，则不能内运而成壅痹矣。）冬天刺肌肉，阳气竭绝，使人容易健忘。（按：注解说阳气不壮，到春天而竭，所以健忘。我认为这个解释恐怕不准确，存疑即可。）（新校正说：“经阙冬刺秋分。”）
凡是这四时刺法，是大逆的病症，不可以不遵循正确法则，反之则会产生乱气，相互淫乱而生病。（……淫，是不次序的意思，不按次序而行，如浸淫相染而生病。按：从治之法，原本是为大逆之证而设，所以应从治而反用正治，则恰好扰乱其气而病不愈了。所谓从者，指缪刺。大逆之病，全元起本作“六经之病”，是不对的。）
黄帝说：好！刺五脏，中心一日死，其表现为嗳气；（按：与《刺禁论》相同。）中肝五日死，其表现为多言；（《诊要经终论》缺而不论，《刺禁论》相同。按：《甲乙经》中“语”作“欠”。）中肺三日死，其表现为咳嗽；（《诊要经终论》说：“中肺五日死。”《刺禁论》说：“中肺三日死，其动为咳。”）中肾六日死，（按：《甲乙经》作三日。）其表现为打喷嚏和呵欠；（《诊要经终论》说：中肾七日死；《刺禁论》相同。按，《刺禁论》与《甲乙经》都没有“欠”字。）中脾十日死，（按：《甲乙经》作十五日。）其表现为吞咽动作。（《诊要经终论》说：“中脾五日死。”《刺禁论》说：“中脾十日死，其动为吞。”）然而这三篇论著都是岐伯的话，而死日和表现不同，是流传中的错误。刺伤人五脏必死，其表现则是根据其脏的气化变动，通过观察可以知道死亡的时间。变谓气动变也。中心以下至此，均为重复的文字。
The first half discusses the adverse and favorable conditions of diseases, while the second half discusses the errors in acupuncture methods according to the four seasons. If acupuncturists can understand the losses caused by incorrect needling, then needling might be performed without error.
When the Jueyin meridian qi is in excess, it causes Yin Bi (painful obstruction syndrome characterized by cold); [Bi refers to pain, Yin refers to cold, excess refers to the fullness of Jueyin qi, thus cold manifests externally as cold Bi.] When it is deficient, it causes Heat Bi; [Yin deficiency leads to Yang excess, thus causing Heat Bi. Note: The meaning of "Bi" mentioned in the *Treatise on Bi Syndrome* implies either insensitivity to pain and itch or blockage and stagnation. Wang Bing's commentary defining Bi solely as pain fails to grasp the original intent. The Bi syndromes caused by excess and deficiency in the six meridians here are complementary in meaning and should not be further interpreted separately.] A slippery pulse indicates Hu (Fox) Hernia Wind; a choppy pulse indicates accumulation of Qi in the lower abdomen. [The Jueyin meridian follows the medial aspect of the thigh, enters the pubic region, circles the genitalia, and reaches the lower abdomen. Its collateral branch ascends along the penis to the testis and knots at the penis. Hence these diseases occur. Note: The New Corrected Text states: Yang Shangshan said: Foxes cannot urinate at night but can after sunrise; humans suffering from this disease resemble foxes, hence called Fox Hernia. Another name is Gu (Solitary) Hernia, referring to the Sanjiao (Triple Burner), the solitary organ, developing hernia.]
When the Shaoyin meridian qi is in excess, it causes Pi (Skin) Bi with hidden rashes; [Kidney Water rebels and connects to the Lung mother.] The Foot Shaoyin meridian ascends from the Kidney, passes through the Liver and Diaphragm, and enters the Lung, hence such diseases occur. A slippery pulse indicates Lung Wind Hernia; a choppy pulse indicates accumulation and hematuria. [Because its main channel enters the Lung, passes through the Kidney, and connects to the Bladder, these diseases occur.]
When the Taiyin meridian qi is in excess, it causes Rou (Flesh) Bi and Cold Zhong (Cold striking the interior); [The Spleen governs flesh, hence this.] When it is deficient, it causes Pi (Spleen) Bi. A slippery pulse indicates Spleen Wind Hernia; a choppy pulse indicates accumulation and occasional fullness in the heart and abdomen. [The Taiyin meridian enters the abdomen, belongs to the Spleen, and connects to the Stomach. Its branch emerges from the Stomach, ascends through the diaphragm, and pours into the Heart. Hence these diseases occur.]
When the Yangming meridian qi is in excess, it causes Mai (Vessel) Bi with intermittent body heat; when deficient, it causes Xin (Heart) Bi. [Stomach excess Qi returns upward to the Heart; Stomach deficiency causes Bi obstruction below the Heart, hence this.] A slippery pulse indicates Heart Wind Hernia; a choppy pulse indicates accumulation and frequent fright. [The Heart master's meridian originates in the chest, emerges to belong to the Pericardium, descends through the diaphragm, and sequentially connects to the Sanjiao. Hence these diseases occur.]
When the Taiyang meridian qi is in excess, it causes Gu (Bone) Bi with heavy body; when deficient, it causes Shen (Kidney) Bi. [Taiyang and Shaoyin are exterior-interior pairs, so both excess and deficiency diseases return to the Kidney.] A slippery pulse indicates Kidney Wind Hernia; a choppy pulse indicates accumulation and frequent disorders of the vertex. [The Taiyang meridian intersects at the vertex, enters to connect with the Brain, descends along the back muscles, and connects to the Kidney, hence this.]
When the Shaoyang meridian qi is in excess, it causes Jin (Tendon) Bi with flank fullness; when deficient, it causes Gan (Liver) Bi. [Shaoyang and Jueyin are exterior-interior pairs, so the disease returns to the Liver.] A slippery pulse indicates Liver Wind Hernia; a choppy pulse indicates accumulation, frequent tendon stiffness, and eye pain. [The Liver governs tendons, hence frequent tendon stiffness. The Jueyin meridian ascends to emerge at the forehead and meets the Du meridian at the vertex. Its branch originates from the eye system, descends through the cheek interior, hence eye pain. Note: These six meridians are the Foot Three Yin and Three Yang meridians recorded in the *Treatise on Heat Disorders*. Although all twelve regular meridians can cause disease, only these six are mentioned here alongside the *Treatise on Heat Disorders* because they correspond to Wood, Earth, and Water, their Qi fears cold, and pathogens easily invade. Among external contractions, none is more severe than Cold Damage (Shanghan), whose transmission precisely involves these six meridians. This chapter also speaks from the perspective of severity. However, the *Treatise on Heat Disorders* focuses exclusively on external contractions, while this chapter discusses miscellaneous diseases, hence discussing both excess and deficiency together. Why are all excess and deficiency conditions termed Bi, and why are they differentiated by slippery and choppy pulses? Bi means numbness/stiffness and blockage. When pathogens enter the meridians, Blood and Qi stagnate, resulting either in numbness and insensitivity of flesh or blockage and Qi obstruction. Pathogen excess leads to disease of excess, with a floating pulse resembling slippery; Zhengqi (Upright Qi) deficiency leads to disease of deficiency, with a deep, sluggish pulse resembling choppy. Slippery and choppy are the forms of excess and deficiency, seemingly not necessarily implying that slippery denotes phlegm abundance and choppy denotes bloodlessness as stated in the *Pulse Classic*. Since slippery approaches excess, it governs Wind Hernia and meridian/sinus disorders; since choppy indicates deficiency, it governs Qi accumulation in zang-fu organs. Those skilled in interpreting classics value grasping the general idea and deducing from it.]
Therefore, Spring Qi resides in the Jingmai (Regular Meridians), Summer Qi in the Sunluo (Fine Collaterals), Late Summer Qi in the Muscles, Autumn Qi in the Skin, and Winter Qi in the Marrow. The Yellow Emperor said: I wish to hear the reason. Qibo said: In Spring, Heaven's Qi begins to open, Earth's Qi begins to diffuse, ice thaws, water flows, and meridians become clear; thus Human Qi resides in the vessels. In Summer, vessel Qi is full and overflows, Sunluo receive blood, and skin is filled. In Late Summer, both Jingmai and Luoluo Qi are abundant, overflowing internally into the muscles. In Autumn, Heaven's Qi begins to gather, pores close, and skin becomes tight. [Note: "Yin" means contraction/tightening, "Ji" means tension.] In Winter, storage prevails, Blood and Qi remain within, settling in the marrow and connecting to the Five Zang Organs. [Note: Humans obtain Qi from Heaven and Earth, thus constantly corresponding to the growth, flourishing, gathering, and storing of the four seasons.] Therefore, pathogenic Qi often enters and lodges following the changes of seasonal Blood and Qi. Its transformations are immeasurable, yet one must follow the meridian Qi to expel the pathogen; once the pathogen is removed, chaotic Qi will not arise. [Note: Pathogenic Qi is improper Qi. The four seasons have improper Qi that often exploits deficiencies in Human Blood and Qi. Deficiency varies in degree, so pathogens vary in severity, changing unpredictably. "Cong" (follow) means to comply; treating this requires complying with the subtle degrees of meridian deficiency and excess to apply tonification and sedation methods, thereby removing pathogens and restoring Zhengqi. Once Zhengqi is restored, how could chaos exist?]
The Yellow Emperor said: How does violating the four seasons generate chaotic Qi? Qibo said: Needling collaterals in Spring causes Blood and Qi to overflow outward, leading to shortness of breath; [Overflowing outward depletes interior Qi, hence shortness of breath. Note: The New Corrected Text states: From "Needling collaterals in Spring" to "causing blurred vision," the text differs from the *Treatise on Essential Acupuncture Termination* but shares the same meaning, where the annotation is detailed. That text divides by four seasons, this by five seasons; however, this includes Late Summer needling of muscles, while each season lacks mention of Autumn needling. It is suspected that the "muscle" section here corresponds to the "skin" section in Autumn there.] Needling muscles in Spring causes Blood and Qi to circulate reversely, leading to rebellious Qi ascending; [Huan means circulation, indicating chaotic and reverse Blood and Qi, causing Qi throughout the body to ascend rather than descend. New Corrected Text: "Scripture lacks 'Needling Autumn Equinox in Spring.'"] Needling sinews and bones in Spring causes Blood and Qi to lodge internally, leading to abdominal distension. [Internal lodging without dispersion causes distension.]
Needling vessels in Summer causes Blood and Qi to exhaust, leading to flaccidity; [Exhaustion of Blood and Qi leads to flaccidity.] Needling muscles in Summer causes Blood and Qi to retreat inward, leading to timidity; [Que means closure. Internal closure of Blood and Qi blocks Yang Qi, hence timidity. Note: New Corrected Text: "Scripture lacks 'Needling Autumn Equinox in Summer.'"] Needling sinews and bones in Summer causes Blood and Qi to rebel upward, leading to irritability. [Upward rebellion of Blood and Qi corresponds to anger, hence irritability.]
Needling vessels in Autumn causes Blood and Qi to rebel upward, leading to forgetfulness; [Upward rebellion fills the Lungs, hence forgetfulness.] Needling collaterals in Autumn prevents Qi from guarding the exterior, leading to lethargy and unwillingness to move; [Note: Wang Gao's edition reads "Qi does not move outward," while Quan Yuanqi's edition reads "Qi does not guard the exterior," which is correct. Now corrected to follow it. During Autumn's gathering phase, needling damages vessels, scattering Qi so it cannot guard the exterior, hence desire to lie down but inability to move. New Corrected Text: "Scripture lacks 'Needling Late Summer Solstice in Autumn.'"] Needling sinews and bones in Autumn causes Blood and Qi to scatter internally, leading to chills. [Internal scattering depletes Middle Qi, hence chills.]
Needling vessels in Winter causes depletion of both Blood and Qi, leading to blurred vision; [Blood and Qi fail to nourish.] Needling collaterals in Winter causes internal Qi to leak outward, remaining as major Bi; [Note: Outward leakage prevents internal movement, resulting in obstructive Bi.] Needling muscles in Winter causes exhaustion of Yang Qi, leading to forgetfulness. [Note: The annotation suggests Yang Qi fails to strengthen and exhausts by Spring, causing forgetfulness. I fear this interpretation is inaccurate; better to leave it as doubtful.] (New Corrected Text: "Scripture lacks 'Needling Autumn Equinox in Winter.'")
All these seasonal needling errors constitute major violations that must be avoided; reversing them generates chaotic Qi and mutual contamination leading to disease. [... "Yin" means disorderliness; acting out of sequence spreads like an infiltrating infection. Note: Cong treatment (following the disease nature) is originally set for major violation cases; thus, using congruent treatment instead of contrary treatment would merely disrupt Qi and fail to cure. "Cong" here refers to Miu Ci (Lateral Puncture). "Major violation disease" in Quan Yuanqi's edition is written as "Disease of the Six Meridians," which is incorrect.]
The Yellow Emperor said: Excellent! Needling the Five Zang Organs: Hitting the Heart causes death in one day, manifesting as belching; [Same as *Treatise on Acupuncture Taboos*.] Hitting the Liver causes death in five days, manifesting as excessive talking; (*Treatise on Essential Acupuncture Termination* omits this; *Treatise on Acupuncture Taboos* agrees. Note: *Jia Yi Jing* reads "qian" (yawn) instead of "yu".) Hitting the Lung causes death in three days, manifesting as cough; (*Treatise on Essential Acupuncture Termination* says: "Death in five days." *Treatise on Acupuncture Taboos* says: "Death in three days, manifesting as cough.") Hitting the Kidney causes death in six days, ([Note: *Jia Yi Jing* says three days.]) manifesting as sneezing and yawning; (*Treatise on Essential Acupuncture Termination* says: Death in seven days; *Treatise on Acupuncture Taboos* agrees. Note: Neither *Treatise on Acupuncture Taboos* nor *Jia Yi Jing* includes "yawn".) Hitting the Spleen causes death in ten days, ([Note: *Jia Yi Jing* says fifteen days.]) manifesting as swallowing. (*Treatise on Essential Acupuncture Termination* says: "Death in five days." *Treatise on Acupuncture Taboos* says: "Death in ten days, manifesting as swallowing.") Although these three treatises contain words of Qibo, the days of death and manifestations differ due to transmission errors. Needling and injuring the Five Zang Organs inevitably leads to death; the manifestations follow the transformations of the respective Zang Qi, allowing one to predict death. "Transformation" refers to Qi dynamic changes. From "Hitting the Heart" to here, these are repetitive texts regarding congruence and violation.