（针法手法，不传之秘，尽在此卷，学人其尽心焉）
此赋自宋元以来，即相传不废，针灸法之全体大用，包括无遗。在针灸各歌各赋中，最关重要。各书中
亦重载有此赋，但文多不全，且无注解，于读者甚为不便。兹照古本录其全文，并加详注，以供学人之探讨。
拯救之法，妙用者针。察岁时于天道，定形气于予心。春夏
瘦而刺浅，秋冬肥而刺深。不穷经络阴阳，多逢刺禁；既论脏腑虚实，须向经寻。
（第一韵专论针刺之当谨慎，不可造次，须辨经络阴阳、脏腑虚实而行补泻也。）
原夫起自中焦，水初下漏，太阴为始，至厥阴而方终；穴出云门，抵期门而最后。
（第二韵专明十二经脉常行之度，一日一周，自寅手太阴之脉穴出云门为始，至丑足厥阴之脉穴出期门
为终。周而复始，相为循环，与滴漏天度无差，号曰斗合人统也，）
正经十二，别络走三百余支；
（十二经络，督任两经，贯串三百六十余穴，以同日度，并诸络十二经、奇经八脉，皇络、孙络、横
络、丝络，未尽取名。然不过一昼夜脉行一万三千五百息，血行八百一十丈一周而已矣。）
正侧仰伏，气血有六百余候。
（背为阳，行于阴俞，腹为阴，行于阳俞，总三百六十余穴，左右辅助，合穴六百余候。）
手足三阳，手走头而头走足，手足三阴，足走腹而胸走手。
（手三阳从手走至头，足三阳从头走至足，足三阴从足走至腹，手三阴从胸走至手，《难经》所载明矣。）
要识迎随，须明逆顺。
（顺经络而刺，是谓补。逆经络而刺，是谓泻。手法在人，根据经用度。）
况乎阴阳，气血多少为最。厥阴太阳，少气多血，太阴少阴，少血多气；而又气多血少者，少阳之分；
气盛血多者，阳明之位。先详多少之宜，次察应至之气。
（气血多少，已注经络，不必重论。）
轻滑慢而未来，沉涩紧而已至。
（指弹其穴，穴下气轻滑慢，气未至也，勿刺。待气至，方可刺也。穴下气来
沉涩而急，即可刺也。）
既至也，量寒热而留疾；未至者，据虚实而候气。
（气至也，可留则留，可速则速，寒则留，热则速，不可失时，候气未至，或
进或退，或按或提，等引气至，方可刺也。）
气之至也，若鱼吞钩饵之浮沉；
（气至穴下，若鱼吞钩，若蚁奔走，或浮或沉也。）
气未至也，似闲处幽堂之深邃。
（穴下气不至，若虚堂无人，刺之无功，不可刺也。）
气至速而效速，气至迟而不治。
（气之至也，刺之即愈。气未至也，如刺绣工，徒劳人尔。）
观夫九针之法，毫针最微，七星可应，众穴主持。
（古针有九名，毫针按七星，斡运璇玑，最为常用。）
本形金也，有触邪扶正之道；
（金者，刚健中正之性，可以去邪，扶持正气也。本形言针之为物。）
短长水也，有决凝开滞之机。
（水有开山穿石之力，以润下为功。针之短长深浅，如水之用也。）
定刺象木，或斜或正；
（针刺可曲可直可斜可正，犹木之曲直也。）
口藏比火，进阳补羸。
（口温针热，补调荣卫，毋令冷热相伤，犹火之能炎上也。）
循机扪而可塞以象土，实应五行而可知。
（土可以塞水，针可以塞病源，是以象土也。一针之用，五行俱全。）
然是一寸六分，包含妙理，虽然拟于毫发，同贯多歧。
（恒所用者，毫针也。按黄帝铜人流注之法，肘前膝下一寸六分，止有八分为
针柄，是针二寸四分也。按气血经络，变化无方，惟针所治。）
可平五脏之寒热，能调六腑之虚实。
（脏腑要分表里虚实寒热，针法在斯矣。）
拘挛闭塞，遣八邪而去矣；寒热痛痹，开四关而已之。
（太乙移宫之日，八风之邪，主人寒热头痛。若能开辟四关，病可除也。四关
者，两手两足，刺之而已矣，正所谓六十六穴之中也。）
凡刺者，使本神朝而后入，既刺也，使本神定而气随。神不朝而勿刺，神已定而可施。
（神者脉也，脉息见于穴下，气至可刺之。脉息不至则不均，不全则不定，穴
下气分，不可刺也，至慎至慎！）
定脚处，取气血为主意；下手处，认水土是根基。
（先占口鼻，呼吸匀者可刺。水土者，太溪、冲阳也，绝则勿刺焉。）
天地人，三才也，涌泉同璇玑、百会；
（百会在顶，应天，主乎气；涌泉在足底，应地，主乎精；璇玑在胸，应人，
主乎神。得之者生，失之者亡，应乎三才者也。）
上中下，三部也，大包与天枢、地机。
（上中下三部，谓之三要。大包在腋下三寸，主脾之大井。相根据乎手足四肢
也，上下左右前后内外交平，而百病可治也。）
阳跷、阳维并督带，主肩背腰腿在表之病；阴跷、阴维、任、冲脉，去心腹胁肋在里之疑（疑者，疾
也）。二陵、二跷、二交，似续而交五大；两间、两商、两井，相根据而别两支。
（二陵者，阴陵泉、阳陵泉也。二跷者，阴跷、阳跷也。二交者，阴交、阳交也。续，接续也。五大者，
五体也。言此六穴，递相交接于两手，两足并头也。两间者，二间三间也。两商者，少商、商阳也。两井者，
天井、肩井也。言六穴相根据而分别于手之两支也。）
大抵取穴之法，必有分寸，先审字意，次观肉分；或伸
屈而得之，或平直而安定。在阳部筋骨之侧，陷下为真；在阴分 之间，动脉相应。
（取穴莫熟于分寸，详字意最紧。手背、足背、脊背阳部分，在两筋之旁，以指按陷下者是穴。手心、
脚底、肚腹阴之分，在筋骨 之间，以指下动脉应之是穴也。）
取五穴用一穴而必端，取三经使一经而可正。
（取五穴者，谓如阳经用甲丙戊庚壬时，取一时分井荣俞经合，五穴既定，然
后取一穴得时刺之，三经者，假令胆经受病，宜取肝经。拘关又取脾经，甲胆与己
脾为奇耦，三经只取一经，余同此例。）
头部与肩部详分，督脉与任脉易定。
（此言经络须要精熟。督脉任脉，一阳一阴，在明师手指，不可造次。）
明标与本，论刺深刺浅之经；住痛移疼，取相交相贯之迳。
（日法寅卯辰上为标，申酉戌下为本，巳午未上为标，亥子丑下为本。故知标
病大，本病轻浅也。交贯之路，谓阴交阳会，走经走络，配合之处也，皆可互标而刺之。）
岂不闻脏腑病而求门、海、俞、募之微；
（门海，出入之道。俞募，终始之处，五脏各有俞募。）
经络滞而求原、别、交、会之道。
（阴俞阴谓之交，阳原阳谓之会。）
更穷四根三结，根据标本而刺无不痊；
（《灵枢》云∶太阳根于至阴，结于命门。阳明根于厉兑，结于颡大。少阳根于窍阴，结于窗笼。太
阴根于隐白，结于太仓。少阴根于涌泉，结于廉泉。厥阴根于大敦，结于玉英。此谓三结四根，有足太阳根于
至阴，溜于京骨，注于昆仑，入于天柱、飞扬也，足少阳根于窍阴，溜于丘墟，注于阳辅，入于天容、光
明也。足阳明根于厉兑，溜于冲阳，注于下陵，入于人迎、丰隆也。手太阳根于少泽，溜于阳谷，注于少海，
入于天窗、支正也。手少阳根于关冲，溜于阳池，注
于支沟，入于天牖、外关也。手阳明根于商阳，溜于合谷，注于阳溪，入于扶突、偏历也。手太阴根于少商，
溜于太渊，注于列缺，入于迎香。手少阴根于少冲，溜于神门，注于通里，入于极泉。手厥阴根于中冲，溜于
大陵，注于内关，入于天池、 门也。按《灵枢》此篇，不载后一段。）
但用八法、五门，分主客而针无不效。
（用针八法者，迎随一也，转针二也，指法三也，针头四也，虚实五也，阴阳六也，提按七也，呼吸八
也。补虚泻实，损益在此八法。五门者，井、荥、俞、经、合也。春刺井，夏刺荥，秋刺经，冬刺合，四季月
刺俞穴。五门一月一同，一日亦有五门，同年辰例。客者，客邪也。主者，主气也。知之者，刺之无有不效。）
八脉始终连八会，本是纪纲；十二经络十二原，是为枢要。
（甲光明走乙肝，乙蠡沟走甲胆，丙腕骨走丁心，丁通里走丙小肠，戊丰隆走己脾，己公孙走戊胃，庚
偏历走辛肺，辛列缺走庚大肠，壬飞扬走癸肾，癸大钟走壬膀胱，三焦与包络相为表里，此为十二原穴。八脉
者，奇经也。有督脉、任脉、冲脉、带脉、阴维、阳维、阴跷、阳跷，是为八脉也。八会者，腑会中脘，脏
会章门，筋会阳陵泉，髓会绝骨，血会鬲俞，骨会大杼，脉会太渊，气会膻中。此八穴阴通八脉，相符而用。）
一日刺六十六穴之法，方见幽微；一时取一十二经之原，始知要妙。
（一日刺六十六穴之法，用甲丙戊庚壬五穴，每时相配乙丁己辛癸。一时十穴，
五六三十，两手两足相对，共计六十穴。一时平取十二经之原，亦可偏经而已矣。）
原夫补泻之法，非呼吸而在手指；速效之功，要交正而识本经。
（经云∶宁失其穴，勿失其经；宁失其时，勿失其气。古人云∶有八法，弹、拈、循、扪、摄、按、
爪、切。用此如神，故下再执呼吸也。）
交经缪刺，左有病而右畔取；泻络远针，头有病而脚上针。
（手足大病，左因右侵凌，右因左攻击。黄帝云∶是动则病，经气更取，所生
者病，血络更然。故上下前后左右腹背交经平刺也。）
巨刺与缪刺各异，微针与妙刺相通。
（巨微妙毫针之刺缪，交平而刺巨，随气色而针之，故不同也。）
观部分而知经络之虚实，视浮沉而辨脏腑之寒温。
（此言三部九候，刺虚实寒热表里也，而后刺法行焉。）
且夫先令针耀而虑针损，次藏口内而欲针温。
（古人云∶口温针暖，毋令针冷。与皮肉相和，故不损折也。）
目无外视，手如握虎，心无内慕，如待贵人。左手重而多按，欲令气散；右手轻而徐入，不痛之因。
（手法之原，先要左手，穴在重按有准。右手轻拈至分寸，自不痛也。）
空心恐怯，直立侧而多晕；背目沉掐，坐卧平而没昏。
（此明用针规矩法式也。）
推于十干十变，知孔穴之开阖；论其五行五脏，察日时之旺
衰。伏如横弩，应若发机。阴交阳别而定血晕，阴跷阳维而下胎衣。
（三阴之交，与三阳别走阴跷阳维，皆治产难下胎血晕，此之谓也。）
痹厥偏枯，迎随俾经络接续；漏崩带下，温补使气血根据归。
（风科有一，痹言风寒湿冷而为痹也，接续刺包焦诸穴。女人血下有四∶崩者
急下，漏者点滴下，渗者浸浸而下，带者随便溺而下。荣卫气息安定，方可刺之。）
静以久留，停针候之。
（用针刺产难崩漏淹涎等病，皆可停针留法，罔不效也。）
必准者取照海，治喉中之闭塞。端的处用大钟，治心内之呆痴。
（照海通阴跷，足少阴经也，可刺喉闭。大钟走足太阳，可刺失心之病。）
大抵疼痛实泻，痒麻虚补。体重节疼而俞居，心下痞满而井主。
（百病麻痒不仁、清冷者虚也，可补之。疼痛者实也，可泻之。五门所主不同，
并主心下满闷，荥主气热恍惚，俞主体节疼痛，经主寒热喘嗽，合主气逆泄利也。）
心胀咽痛，针太冲而必除；脾冷胃疼，泻公孙而立愈。胸满腹痛刺内关，胁疼肋痛针飞虎。筋挛骨痛而补
魂门，体热劳嗽而泻魄户。头风头痛，刺申脉与金门；眼痒眼疼，泻光明与地五。泻阴 止盗汗，治小儿骨
蒸；刺偏历利小便，医大人水蛊。中风环跳而宜刺，虚损天枢而可补。
（此一节俞穴明注，不必重解。）
由是午前卯后，太阴生而疾温；离左酉南，月朔死而速冷。
（子丑寅三时者，阴中之少阳，不足为用也。午前卯后，乃辰巳之时，阳中之老阳，可治万病之虚寒。
酉戌亥三时，阴中之老阴，不足生发也。离左酉南，乃未申之时，阳中之少阴，可治万病之烦躁者。温其虚
寒，则针而补之，灸而呵之。冷其烦燥，则针而泻之，灸而吹之。以丈夫同室女，妇人比童子治之。）
循扪弹怒，留吸母以坚长；爪下伸提，疾呼子而嘘短。
（此言八法虚补其母，实泻其子也。）
动退空歇，迎夺右而泻凉；推内进搓，随济左而补暖。
（此明左右转针补泻，取手俯手仰法也。）
慎之！大患危疾，色脉不顺而莫针，寒热风阴，饥饱醉劳而切忌。
（天有六气，阴阳风雨晦明；地有六邪，风寒暑湿温燥；人有六情，喜怒哀乐
好恶，共十八事，皆禁忌不可针也。）
望不补而晦不泻，弦不夺而朔不济。
（望日魂魄皆满，血气坚盈，不可补也。晦日月空已尽，人气亦衰，不可泻也。朔，日月会也。月之阴
魄未成，日之阳魂始生，人气亦然，故不可泻也。上弦月始生，气血始结，卫气始行，不可夺也。下弦月始
减，人气血亦空，不可迎也。古圣有云∶针刺之法大禁，一月之内，晦朔弦望四日，谓之四忌。）
精其心而穷其法，无灸艾而坏其皮；正其理而求其源，免投针而失其位。（位者胃也。）
（灸不当其穴，损伤荣血，肝也。刺不中其法，丧败卫气，胃也。）
避灸处而和四肢，四十有九。禁刺处而除六 ，二十有二。
（针刺的手法，是不轻易传授的秘密，全部收录在这一卷中，学习者应当尽心钻研。）
这篇《标幽赋》自宋元以来，一直流传不息，它包含了针灸方法的整体原理和实际应用，无所遗漏。在针灸的各种歌诀和赋文中，它是最为重要的。各医书中也大量转载了这篇赋，但文字大多不全，而且没有注解，给读者带来很大不便。现在依照古本抄录其全文，并加上详细的注解，以供学习者探讨研究。
拯救生命的方法中，针的妙用最为神奇。观察天道运行的岁时变化，在心中确定患者的形体气质。春夏季节人体消瘦，针刺宜浅；秋冬季节人体肥胖，针刺宜深。如果不通晓经络阴阳的道理，往往会触犯针刺禁忌；既然论述了脏腑的虚实状况，就必须依据经脉来寻找治疗穴位。
（第一韵专门论述针刺应当谨慎，不可草率行事，必须辨别经络阴阳、脏腑虚实来进行补泻操作。）
追溯人体气血起源，始于中焦，如同水从漏壶初滴，以太阴肺经开始，到厥阴肝经结束；穴位从云门穴出发，到达期门穴最后终结。
（第二韵专门阐明十二经脉正常运行的规律，一天循环一周，从寅时手太阴肺经的云门穴开始，到丑时足厥阴肝经的期门穴结束。周而复始，相互循环，与滴漏计时的天度没有差别，号称“斗合人统”。）
正经有十二条，别络走向三百多个分支；
（十二经络，加上督脉和任脉，贯穿三百六十多个穴位，对应一天的度数，以及诸络脉、十二经、奇经八脉、皇络、孙络、横络、丝络等，未尽列举名称。然而不过是一昼夜脉行一万三千五百息，血行八百一十丈一周而已。）
身体正侧仰伏不同姿势下，气血有六百多个腧穴候应。
（背部属阳，行于阴俞；腹部属阴，行于阳俞，总共三百六十多个穴位，左右辅助，合计穴位六百多个候应。）
手足三阳经，手经从手走向头，头经从头走向足；手足三阴经，足经从足走向腹，胸经从胸走向手。
（手三阳经从手走至头，足三阳经从头走至足，足三阴经从足走至腹，手三阴经从胸走至手，《难经》记载得很明确。）
要识别迎随补泻手法，必须明白逆顺方向。
（顺着经络方向针刺，称为补法；逆着经络方向针刺，称为泻法。手法在于医者运用，根据经脉规律进行操作。）
况且阴阳气血的多少最为关键。厥阴经和太阳经，气少血多；太阴经和少阴经，血少气多；而气多血少的，属于少阳经；气盛血多的，属于阳明经。先详细分析气血多少的适宜情况，其次观察应至的气机。
（气血多少，已在经络注释中说明，不必重复论述。）
轻滑慢的感觉表示经气尚未到来，沉涩紧的感觉表示经气已经到达。
（用手指弹击穴位，如果穴下感觉轻滑慢，说明经气未至，不要针刺。等待经气至，方可针刺。如果穴下感觉沉涩而急，就可以针刺了。）
经气已至，要根据寒热性质决定留针或速出；经气未至，要根据虚实情况候引经气。
（经气已至，可留则留，可速则速，寒证宜留针，热证宜速出，不可错失时机。候引经气未至时，或进或退，或按或提，等到经气至，方可针刺。）
经气到来的时候，就像鱼吞钩饵一样忽浮忽沉；
（经气至穴下，像鱼吞钩，像蚂蚁奔走，或浮或沉。）
经气未到的时候，好像闲处幽深堂屋一样深邃寂静。
（穴下经气不至，像空堂无人，针刺无效，不可针刺。）
经气来得快疗效就快，经气来得慢就不易治愈。
（经气至，针刺即愈。经气未至，像刺绣工人徒劳无功。）
观察九针的方法，毫针最细微，对应七星，主持众多穴位。
（古代针有九种名称，毫针按七星排列，运转璇玑，最为常用。）
针的本体属金，有祛除邪气、扶持正气的作用；
（金具有刚健中正的性质，可以去邪扶正。这里指针这种物品。）
针的长短属水，有决断凝滞、开通阻滞的机制。
（水有开山穿石的力量，以润下为功效。针的长短深浅，就像水的应用一样。）
定刺的方向象木，或斜或正；
（针刺可曲可直可斜可正，就像木头的曲直一样。）
口含针身比火，能温阳补虚。
（口温针热，补调营卫，不让冷热相伤，就像火能炎上一样。）
循经扪按可以闭塞病源以象土，符合五行道理从而可知。
（土可以塞水，针可以堵塞病源，所以象土。一针之用，五行俱全。）
然而这一寸六分的毫针，包含奥妙道理，虽然微小如毛发，却贯通多种歧路。
（常使用的是毫针。按黄帝铜人流注之法，肘前膝下一寸六分，只有八分为针柄，是针二寸四分。按气血经络，变化无常，唯针所治。）
可以平复五脏的寒热，能够调理六腑的虚实。
（脏腑要分表里虚实寒热，针法就在这里了。）
拘挛闭塞，派遣八邪去除；寒热痛痹，开启四关治愈。
（太乙移宫之日，八风之邪，导致人寒热头痛。如果能开辟四关，病可除也。四关者，两手两足，刺之而已矣，正所谓六十六穴之中也。）
大凡针刺，要使患者精神集中后再进针，既已针刺，要使患者精神安定而气随针行。精神不集中就不要刺，精神已安定才可施针。
（神者脉也，脉息见于穴下，气至可刺之。脉息不至则不均，不全则不定，穴下气分，不可刺也，至慎至慎！）
定脚之处，以取气血为主意；下手之处，认水土（太溪、冲阳）是根基。
（先占口鼻，呼吸匀者可刺。水土者，太溪、冲阳也，绝则勿刺焉。）
天、地、人，是三才，涌泉同璇玑、百会相应；
（百会在顶，应天，主乎气；涌泉在足底，应地，主乎精；璇玑在胸，应人，主乎神。得之者生，失之者亡，应乎三才者也。）
上、中、下，是三部，大包与天枢、地机相应。
（上中下三部，谓之三要。大包在腋下三寸，主脾之大井。相根据乎手足四肢也，上下左右前后内外交平，而百病可治也。）
阳跷、阳维并督带脉，主治肩背腰腿在表之病；阴跷、阴维、任、冲脉，去除心腹胁肋在里之疾。二陵、二跷、二交，似接续而交会五大部位；两间、两商、两井，相根据而分别于两支。
（二陵者，阴陵泉、阳陵泉也。二跷者，阴跷、阳跷也。二交者，阴交、阳交也。续，接续也。五大者，五体也。言此六穴，递相交接于两手，两足并头也。两间者，二间三间也。两商者，少商、商阳也。两井者，天井、肩井也。言六穴相根据而分别于手之两支也。）
大抵取穴的方法，必须有分寸，先审察字意，其次观察肌肉分布；或伸展弯曲而得穴，或平直安定而得穴。在阳部筋骨之侧，陷下处是真穴；在阴分之间，动脉相应处是穴。
（取穴莫熟于分寸，详字意最紧。手背、足背、脊背阳部分，在两筋之旁，以指按陷下者是穴。手心、脚底、肚腹阴之分，在筋骨之间，以指下动脉应之是穴也。）
取五穴用一穴而必端正，取三经使一经而可纠正。
（取五穴者，谓如阳经用甲丙戊庚壬时，取一时分井荣俞经合，五穴既定，然后取一穴得时刺之，三经者，假令胆经受病，宜取肝经。拘关又取脾经，甲胆与己脾为奇耦，三经只取一经，余同此例。）
头部与肩部详细区分，督脉与任脉容易确定。
（此言经络须要精熟。督脉任脉，一阳一阴，在明师手指，不可造次。）
明确标与本，论述刺深刺浅的经脉；停止疼痛转移痛处，选取相交相贯的路径。
（日法寅卯辰上为标，申酉戌下为本，巳午未上为标，亥子丑下为本。故知标病大，本病轻浅也。交贯之路，谓阴交阳会，走经走络，配合之处也，皆可互标而刺之。）
岂不闻脏腑病而求门、海、俞、募的微妙；
（门海，出入之道。俞募，终始之处，五脏各有俞募。）
经络滞涩而求原、别、交、会的道理。
（阴俞阴谓之交，阳原阳谓之会。）
更穷究四根三结，根据标本而刺无不痊愈；
（《灵枢》云∶太阳根于至阴，结于命门。阳明根于厉兑，结于颡大。少阳根于窍阴，结于窗笼。太阴根于隐白，结于太仓。少阴根于涌泉，结于廉泉。厥阴根于大敦，结于玉英。此谓三结四根，有足太阳根于至阴，溜于京骨，注于昆仑，入于天柱、飞扬也，足少阳根于窍阴，溜于丘墟，注于阳辅，入于天容、光明也。足阳明根于厉兑，溜于冲阳，注于下陵，入于人迎、丰隆也。手太阳根于少泽，溜于阳谷，注于少海，入于天窗、支正也。手少阳根于关冲，溜于阳池，注于支沟，入于天牖、外关也。手阳明根于商阳，溜于合谷，注于阳溪，入于扶突、偏历也。手太阴根于少商，溜于太渊，注于列缺，入于迎香。手少阴根于少冲，溜于神门，注于通里，入于极泉。手厥阴根于中冲，溜于大陵，注于内关，入于天池、 门也。按《灵枢》此篇，不载后一段。）
但用八法、五门，分主客而针无不效。
（用针八法者，迎随一也，转针二也，指法三也，针头四也，虚实五也，阴阳六也，提按七也，呼吸八也。补虚泻实，损益在此八法。五门者，井、荥、俞、经、合也。春刺井，夏刺荥，秋刺经，冬刺合，四季月刺俞穴。五门一月一同，一日亦有五门，同年辰例。客者，客邪也。主者，主气也。知之者，刺之无有不效。）
八脉始终连八会，本是纪纲；十二经络十二原，是为枢要。
（甲光明走乙肝，乙蠡沟走甲胆，丙腕骨走丁心，丁通里走丙小肠，戊丰隆走己脾，己公孙走戊胃，庚偏历走辛肺，辛列缺走庚大肠，壬飞扬走癸肾，癸大钟走壬膀胱，三焦与包络相为表里，此为十二原穴。八脉者，奇经也。有督脉、任脉、冲脉、带脉、阴维、阳维、阴跷、阳跷，是为八脉也。八会者，腑会中脘，脏会章门，筋会阳陵泉，髓会绝骨，血会鬲俞，骨会大杼，脉会太渊，气会膻中。此八穴阴通八脉，相符而用。）
一日刺六十六穴的方法，方见幽微；一时取一十二经的原穴，始知要妙。
（一日刺六十六穴之法，用甲丙戊庚壬五穴，每时相配乙丁己辛癸。一时十穴，五六三十，两手两足相对，共计六十穴。一时平取十二经之原，亦可偏经而已矣。）
原来补泻的方法，不在呼吸而在手指；速效之功，要交正而识本经。
（经云∶宁失其穴，勿失其经；宁失其时，勿失其气。古人云∶有八法，弹、拈、循、扪、摄、按、爪、切。用此如神，故下再执呼吸也。）
交经缪刺，左边有病而右边取穴；泻络远针，头有病而脚上针刺。
（手足大病，左因右侵凌，右因左攻击。黄帝云∶是动则病，经气更取，所生者病，血络更然。故上下前后左右腹背交经平刺也。）
巨刺与缪刺各异，微针与妙刺相通。
（巨微妙毫针之刺缪，交平而刺巨，随气色而针之，故不同也。）
观部分而知经络之虚实，视浮沉而辨脏腑之寒温。
（此言三部九候，刺虚实寒热表里也，而后刺法行焉。）
且夫先令针耀而虑针损，次藏口内而欲针温。
（古人云∶口温针暖，毋令针冷。与皮肉相和，故不损折也。）
目无外视，手如握虎，心无内慕，如待贵人。左手重而多按，欲令气散；右手轻而徐入，不痛之因。
（手法之原，先要左手，穴在重按有准。右手轻拈至分寸，自不痛也。）
空心恐怯，直立侧而多晕；背目沉掐，坐卧平而没昏。
（此明用针规矩法式也。）
推于十干十变，知孔穴之开阖；论其五行五脏，察日时之旺衰。伏如横弩，应若发机。阴交阳别而定血晕，阴跷阳维而下胎衣。
（三阴之交，与三阳别走阴跷阳维，皆治产难下胎血晕，此之谓也。）
痹厥偏枯，迎随俾经络接续；漏崩带下，温补使气血根据归。
（风科有一，痹言风寒湿冷而为痹也，接续刺包焦诸穴。女人血下有四∶崩者急下，漏者点滴下，渗者浸浸而下，带者随便溺而下。荣卫气息安定，方可刺之。）
静以久留，停针候之。
（用针刺产难崩漏淹涎等病，皆可停针留法，罔不效也。）
必准者取照海，治喉中之闭塞。端的处用大钟，治心内之呆痴。
（照海通阴跷，足少阴经也，可刺喉闭。大钟走足太阳，可刺失心之病。）
大抵疼痛实泻，痒麻虚补。体重节疼而俞居，心下痞满而井主。
（百病麻痒不仁、清冷者虚也，可补之。疼痛者实也，可泻之。五门所主不同，并主心下满闷，荥主气热恍惚，俞主体节疼痛，经主寒热喘嗽，合主气逆泄利也。）
心胀咽痛，针太冲而必除；脾冷胃疼，泻公孙而立愈。胸满腹痛刺内关，胁疼肋痛针飞虎。筋挛骨痛而补魂门，体热劳嗽而泻魄户。头风头痛，刺申脉与金门；眼痒眼疼，泻光明与地五。泻阴郄止盗汗，治小儿骨蒸；刺偏历利小便，医大人水蛊。中风环跳而宜刺，虚损天枢而可补。
（此一节俞穴明注，不必重解。）
由是午前卯后，太阴生而疾温；离左酉南，月朔死而速冷。
（子丑寅三时者，阴中之少阳，不足为用也。午前卯后，乃辰巳之时，阳中之老阳，可治万病之虚寒。酉戌亥三时，阴中之老阴，不足生发也。离左酉南，乃未申之时，阳中之少阴，可治万病之烦躁者。温其虚寒，则针而补之，灸而呵之。冷其烦燥，则针而泻之，灸而吹之。以丈夫同室女，妇人比童子治之。）
循扪弹怒，留吸母以坚长；爪下伸提，疾呼子而嘘短。
（此言八法虚补其母，实泻其子也。）
动退空歇，迎夺右而泻凉；推内进搓，随济左而补暖。
（此明左右转针补泻，取手俯手仰法也。）
慎之！大患危疾，色脉不顺而莫针，寒热风阴，饥饱醉劳而切忌。
（天有六气，阴阳风雨晦明；地有六邪，风寒暑湿温燥；人有六情，喜怒哀乐好恶，共十八事，皆禁忌不可针也。）
望不补而晦不泻，弦不夺而朔不济。
（望日魂魄皆满，血气坚盈，不可补也。晦日月空已尽，人气亦衰，不可泻也。朔，日月会也。月之阴魄未成，日之阳魂始生，人气亦然，故不可泻也。上弦月始生，气血始结，卫气始行，不可夺也。下弦月始减，人气血亦空，不可迎也。古圣有云∶针刺之法大禁，一月之内，晦朔弦望四日，谓之四忌。）
精其心而穷其法，无灸艾而坏其皮；正其理而求其源，免投针而失其位。（位者胃也。）
（灸不当其穴，损伤荣血，肝也。刺不中其法，丧败卫气，胃也。）
避灸处而和四肢，四十有九。禁刺处而除六 ，二十有二。
(The techniques of acupuncture, a secret not readily transmitted, are all contained in this volume. Students should devote their hearts to studying it.)
Since the Song and Yuan dynasties, this *Fu* (Ode) has been passed down without interruption, encompassing the entirety and great utility of acupuncture methods without omission. Among various songs and odes on acupuncture, it is of paramount importance. Although many medical texts reprint this ode, the text is often incomplete and lacks annotations, causing significant inconvenience to readers. Herein, the full text is recorded according to the ancient edition, accompanied by detailed annotations for students' exploration.
The method of saving lives lies in the miraculous application of needles. Observe the seasons and heavenly dao; determine the patient's constitution in your mind. In spring and summer, when bodies are lean, needle shallowly; in autumn and winter, when bodies are plump, needle deeply. If one does not exhaustively understand the yin and yang of meridians, one will frequently encounter acupuncture prohibitions; having discussed the deficiency and excess of zang-fu organs, one must seek along the meridians.
(Note: The first rhyme specifically discusses that acupuncture must be cautious and not rash; one must differentiate meridian yin-yang and zang-fu deficiency-excess before applying tonification or sedation.)
Tracing back to its origin at the Middle Jiao, like water initially dripping from a clepsydra, it begins with the Taiyin (Lung) meridian and ends with the Jueyin (Liver) meridian; acupoints start from Yunmen (LU-1) and finally reach Qimen (LR-14).
(Note: The second rhyme specifically clarifies the normal circulation of the twelve regular meridians, completing one cycle daily. It starts from Yin hour with the Hand-Taiyin Lung meridian at Yunmen (LU-1) and ends at Chou hour with the Foot-Jueyin Liver meridian at Qimen (LR-14). Cycling endlessly, they correspond to the celestial degrees of the clepsydra, termed "Douhe Rentong".)
There are twelve regular meridians, and the collaterals branch into over three hundred paths;
(Note: The twelve meridians, plus the Du and Ren vessels, traverse over three hundred and sixty acupoints, corresponding to the days of the year. Along with the various collaterals, twelve meridians, eight extraordinary vessels, Huang Luo, Sun Luo, Heng Luo, and Si Luo, names are not exhaustive. However, within a day and night, the pulse travels thirteen thousand five hundred breaths, and blood circulates eight hundred and ten zhang once.)
In various postures (upright, supine, prone), there are over six hundred acupoint stations for qi and blood.
(The back is Yang, traversing Yin Shu points; the abdomen is Yin, traversing Yang Shu points. Totaling over three hundred and sixty acupoints, left and right assist each other, combining to form over six hundred stations.)
Hand and Foot Three-Yang meridians: Hand meridians go from hand to head, Head meridians go from head to foot; Hand and Foot Three-Yin meridians: Foot meridians go from foot to abdomen, Chest meridians go from chest to hand.
(Hand Three-Yang move from hand to head, Foot Three-Yang from head to foot, Foot Three-Yin from foot to abdomen, Hand Three-Yin from chest to hand, as clearly stated in the *Nan Jing*.)
To understand Ying-Sui (following and opposing), one must know reverse and smooth directions.
(Needling in the direction of the meridian flow is called Tonification. Needling against the meridian flow is called Sedation. Technique depends on the practitioner, based on meridian standards.)
Moreover, the balance of Yin-Yang and the quantity of Qi and Blood are most critical. Jueyin and Taiyang have little Qi and much Blood; Taiyin and Shaoyin have little Blood and much Qi; Shaoyang has much Qi and little Blood; Yangming has abundant Qi and much Blood. First, detail the appropriateness of quantities; second, observe the arriving Qi.
(The quantities of Qi and Blood are already noted in the meridians; no need to re-discuss.)
Light, slippery, and slow indicates Qi has not yet arrived; heavy, choppy, and tight indicates Qi has arrived.
(Tap the acupoint. If the sensation under the point is light, slippery, and slow, Qi has not arrived; do not needle. Wait for Qi arrival before needling. If the sensation is heavy, choppy, and urgent, it is ready to needle.)
Once Qi arrives, retain or withdraw quickly based on Cold or Heat; if Qi has not arrived, wait for it based on Deficiency or Excess.
(If Qi has arrived, retain if appropriate, withdraw quickly if appropriate. Cold requires retention, Heat requires quick withdrawal. Do not miss the timing. To guide unarrived Qi, advance or retreat, press or lift, until Qi arrives, then needle.)
When Qi arrives, it feels like a fish swallowing bait, floating and sinking;
(Qi arriving under the acupoint feels like a fish biting a hook, or ants running, sometimes floating, sometimes sinking.)
When Qi has not arrived, it feels like an empty, deep hall, profound and silent.
(No Qi under the acupoint is like an empty hall with no people; needling is ineffective, do not needle.)
Fast Qi arrival brings fast results; slow Qi arrival means difficult treatment.
(When Qi arrives, healing follows immediately. If Qi has not arrived, it is like an embroiderer working in vain.)
Observing the Nine Needles, the Filiform Needle (Mao Zhen) is the most subtle, corresponding to the Seven Stars, governing numerous acupoints.
(Ancient needles had nine names. The filiform needle corresponds to the Seven Stars, manipulating the celestial pivot, and is most commonly used.)
Its form is Metal, possessing the way to expel evil and support righteousness;
(Metal has the nature of firmness and centrality, capable of removing pathogenic factors and supporting healthy Qi. "Original form" refers to the needle itself.)
Its length and depth are Water, possessing the mechanism to resolve stagnation and open blockages.
(Water has the power to pierce rock and functions by moistening downward. The length and depth of the needle function like water.)
Fixed insertion resembles Wood, oblique or straight;
(Acupuncture can be curved, straight, oblique, or upright, just like the flexibility of wood.)
Holding the needle in the mouth compares to Fire, advancing Yang and tonifying weakness.
(Warming the needle in the mouth generates heat, regulating Ying and Wei, preventing cold-heat injury, similar to Fire rising upward.)
Following the mechanism and palpating can seal/block [pathogens] resembling Earth; knowing this aligns with the Five Elements.
(Earth can dam water; the needle can block the source of disease, thus resembling Earth. One needle's use encompasses all Five Elements.)
Yet, this one-cun-six-fen needle contains profound principles; though minute as hair, it penetrates multiple divergent paths.
(The commonly used needle is the filiform needle. According to the Yellow Emperor's Bronze Man flow method, between the elbow/knee and distal points, one cun six fen exists, with only eight fen as the handle, making the needle two cun four fen long. Regarding Qi and blood meridians, changes are boundless, governed only by the needle's treatment.)
It can level the Cold and Heat of the Five Zang organs and regulate the Deficiency and Excess of the Six Fu organs.
(Zang-Fu organs must be differentiated by exterior-interior, deficiency-excess, cold-heat; acupuncture technique lies herein.)
For spasm and obstruction, dispatch the Eight Evils to remove them; for cold-heat pain and bi syndrome, open the Four Gates to cure it.
(On the day of Taiyi moving palaces, the Eight Winds cause cold-heat and headache. If the Four Gates are opened, the disease can be removed. The Four Gates refer to the hands and feet; needling them suffices, among the sixty-six acupoints.)
Generally, when needling, ensure the patient's Spirit (Shen) is gathered before insertion; after needling, ensure the Spirit is settled and Qi follows. If the Spirit is not gathered, do not needle; if settled, proceed.
(Spirit relates to the pulse. Pulse sensation appears under the acupoint; when Qi arrives, needle. If the pulse is uneven or incomplete, the Spirit is unsettled, and Qi distribution is unstable; do not needle. Be extremely cautious!)
At the fixation point, prioritize Qi and Blood; at the initiation point, recognize Water and Earth (Taixi, Chongyang) as the foundation.
(First check nose and mouth; if breathing is even, needle. "Water and Earth" refer to Taixi (KI-3) and Chongyang (ST-42). If pulses are absent, do not needle.)
Heaven, Earth, Human constitute the Three Talents; Yongquan (KI-1) corresponds to Xuanji and Baihui (DU-20);
(Baihui is at the vertex, corresponding to Heaven, governing Qi; Yongquan is at the sole, corresponding to Earth, governing Essence; Xuanji is in the chest, corresponding to Human, governing Shen. Those who grasp these live; those who lose them perish, responding to the Three Talents.)
Upper, Middle, Lower constitute the Three Regions; Dabao (SP-21) corresponds to Tianshu (ST-25) and Dijia (SP-8).
(Upper, Middle, Lower regions are called the Three Essentials. Dabao is three cun below the axilla, governing the Great Well of the Spleen. Relying on the limbs, upper/lower/left/right/front/back/inside/outside intersect evenly, curing hundred diseases.)
Yang Qiao, Yang Wei, Du, and Dai meridians govern superficial diseases of the shoulder, back, waist, and legs; Yin Qiao, Yin Wei, Ren, and Chong meridians resolve internal doubts [diseases] of the heart, abdomen, and flanks. Er Ling, Er Qiao, Er Jiao seem to connect and intersect the Five Bodies; Liang Jian, Liang Shang, Liang Jing rely on each other and separate into two branches.
("Er Ling" refers to Yinlingquan (SP-9) and Yanglingquan (GB-34). "Er Qiao" refers to Yin Qiao and Yang Qiao. "Er Jiao" refers to Yin Jiao and Yang Jiao. "Connect" means succession. "Five Bodies" refers to the five physical tissues. These six acupoints sequentially connect the hands, feet, and head. "Liang Jian" refers to Erjian (LI-2) and Sanjian (LI-3). "Liang Shang" refers to Shaoshang (LU-11) and Shangyang (LI-1). "Liang Jing" refers to Tianjing (TE-10) and Jianjing (GB-21). These six acupoints rely on each other and distinguish the two branches of the hand.)
Generally, the method of selecting acupoints requires precise measurements; first examine the meaning of characters, then observe muscle divisions; obtain points through extension or flexion, or through flat and stable positioning. On the Yang side near tendons and bones, depressions are true points; on the Yin side between structures, arterial responses indicate points.
(Selecting acupoints requires familiarity with measurements; understanding character meanings is crucial. For Yang parts (back of hand, foot, spine), points are depressions beside tendons felt by finger pressure. For Yin parts (palm, sole, abdomen), points are between tendons/bones where arterial pulsation is felt.)
When taking five acupoints, use one accurately; when taking three meridians, correct one to align properly.
(Taking five acupoints refers to using Jia, Bing, Wu, Geng, Ren hours, selecting the Well, Stream, Stream, River, Sea points of one time. Once five are set, select one point at the appropriate time to needle. Taking three meridians: e.g., if Gallbladder meridian is diseased, take Liver meridian. Guanyuan also takes Spleen meridian. Jia Gallbladder and Ji Spleen are odd-even pairs. Take one meridian from the three, others follow this example.)
Head and shoulders require detailed differentiation; Du and Ren meridians are easy to locate.
(This emphasizes the need for proficiency in meridians. Du and Ren, one Yang and one Yin, are clear in the hands of a master teacher; do not act rashly.)
Clarify Biao (Branch) and Ben (Root) to discuss deep and shallow needling meridians; stop pain and shift discomfort by selecting intersecting and penetrating pathways.
(Day methods: Yin-Mao-Chen are Upper/Biao; Shen-You-Xu are Lower/Ben; Si-Wu-Wei are Upper/Biao; Hai-Zi-Chou are Lower/Ben. Thus, Biao diseases are major, Ben diseases are minor/shallow. Intersecting paths refer to Yin-Yang intersections, meridian/collateral crossings, and pairing locations, all suitable for mutual Biao needling.)
Have you not heard that for Zang-Fu diseases, seek the subtlety of Men, Hai, Shu, and Mu points?
("Men" and "Hai" are gates and seas (entry/exit paths). "Shu" and "Mu" are starting and ending points; each Zang organ has Shu and Mu points.)
For stagnant meridians, seek the ways of Yuan, Bie, Jiao, and Hui points.
(Yin Shu/Yin refers to Jiao (intersection); Yang Yuan/Yang refers to Hui (meeting).)
Further investigate the Four Roots and Three Knots; needling according to Root and Branch ensures complete recovery;
(*Ling Shu* states: Taiyang roots at Zhiyin (BL-67), knots at Mingmen. Yangming roots at Lidui (ST-45), knots at Sangda. Shaoyang roots at Qiaoyin (GB-44), knots at Chuanglong. Taiyin roots at Yinbai (SP-1), knots at Taicang. Shaoyin roots at Yongquan (KI-1), knots at Lianquan. Jueyin roots at Dadun (LR-1), knots at Yuying. This defines Three Knots and Four Roots... [lists root-flow-entry points for all meridians]. Note: *Ling Shu* chapter does not record the latter section.)
Simply use the Eight Methods and Five Gates, distinguishing Host and Guest, ensuring effective needling.
(The Eight Needling Methods are: 1. Ying-Sui, 2. Rotating needle, 3. Finger techniques, 4. Needle head, 5. Deficiency-Excess, 6. Yin-Yang, 7. Lift-Lower, 8. Respiration. Tonifying deficiency and sedating excess lie in these eight methods. Five Gates refer to Well, Stream, Shu, Jing, He points. Spring: needle Well; Summer: needle Stream; Autumn: needle Jing; Winter: needle He; Seasonal months: needle Shu. Five Gates align monthly and daily. "Guest" refers to pathogenic factors; "Host" refers to Healthy Qi. Knowing this ensures effective needling.)
Eight Extraordinary Vessels connect to the Eight Hui points, forming the framework; Twelve Regular Meridians have Twelve Yuan Source points, serving as the pivot.
(Jia Guangming connects to Yi Liver; Yi Ligou connects to Jia Gallbladder... [lists Yuan source connections]. The Eight Extraordinary Vessels are Du, Ren, Chong, Dai, Yin Wei, Yang Wei, Yin Qiao, Yang Qiao. The Eight Hui points are: Fu-Hui Zhongwan (CV-12), Zang-Hui Zhangmen (LR-13), Jin-Hui Yanglingquan (GB-34), Sui-Hui Yangjiao (GB-39), Xue-Hui Geshu (BL-17), Gu-Hui Dazhu (BL-11), Mai-Hui Taiyuan (LU-9), Qi-Hui Danzhong (CV-17). These eight acupoints connect to the eight vessels and are used accordingly.)
The method of needling sixty-six acupoints in one day reveals profundity; selecting the Twelve Yuan Source points of twelve meridians in one hour reveals essential mysteries.
(Needling sixty-six acupoints uses Jia, Bing, Wu, Geng, Ren points, paired with Yi, Ding, Ji, Xin, Gui each hour. Ten points per hour, totaling sixty for hands and feet. Selecting Twelve Yuan Source points in one hour allows focusing on specific meridians.)
Originally, tonification and sedation techniques depend not on respiration but on finger movements; rapid effects require correct intersection and knowledge of the primary meridian.
(*Jing* says: Better to miss the acupoint than the meridian; better to miss the time than the Qi. Ancients said: There are eight methods: tap, pinch, rub, cover, press, claw, cut. Using these is miraculous, hence respiration is secondary.)
Cross-meridian Miao needling: treat the right side for left-sided disease; Sedate collaterals with distant needling: treat the head by needling the feet.
(Large diseases of hands/feet: left affected by right invasion, right by left attack. Huangdi said: When meridians move, disease arises; treat the generating meridian; when blood collaterals are involved, treat accordingly. Thus, cross-meridian flat needling applies to up/down/front/back/left/right/abdomen/back.)
Ju Ci and Miao Ci differ; Micro-needling and Miao Ci are interconnected.
(Ju, Miao, and Hao Zhen needling differ. Ju Ci involves flat cross-needling; Miao Ci follows Qi and color. Hence they differ.)
Observe body sections to know meridian deficiency/excess; view floating/sinking pulses to differentiate Zang-Fu cold/heat.
(This discusses the Three Parts and Nine Pulses, needling deficiency-excess, cold-heat, exterior-interior, after which needling techniques proceed.)
First, ensure the needle is bright and undamaged; next, keep it warm in the mouth to prevent coldness.
(Ancients said: Warm the needle in the mouth to prevent coldness. Harmonizing with skin and flesh prevents damage.)
Eyes do not look outward; hands hold like grasping a tiger; mind has no internal distraction; treat like waiting for a noble person. Left hand presses heavily and frequently to disperse Qi; Right hand enters lightly and slowly to avoid pain.
(Origin of technique: Left hand is primary, pressing firmly to locate the point accurately. Right hand pinches lightly to the measured depth, ensuring no pain.)
Fasting causes fear/faintness; standing or lying sideways causes dizziness; Back-to-eye deep pressing, sitting/lying flat prevents fainting.
(This clarifies the rules and formats of acupuncture.)
Deduce from the Ten Stems and Ten Changes to know acupoint opening/closing; discuss Five Elements and Five Zang to observe daily/hourly prosperity/decline. Lie like a drawn crossbow; respond like releasing the trigger. Yin Jiao and Yang Bie settle blood vertigo; Yin Qiao and Yang Wei deliver the placenta.
(Intersection of Three Yin and separation of Three Yang to Yin Qiao/Yang Wei both treat difficult labor, placental retention, and blood vertigo.)
Bi syndrome,厥 (Jue), hemiplegia: Ying-Sui restores meridian continuity; Leakage, Bang, leukorrhea: Warm-tonification returns Qi and Blood to their roots.
(Bi refers to Wind-Cold-Damp-Cold causing Bi syndrome; connect needling Baofeng, Jiaoxin etc. Women's bleeding has four types: Bang (urgent heavy flow), Lou (dripping), Shen (oozing), Dai (leukorrhea). Only when Ying-Wei Qi is stable can one needle.)
Stillness and long retention; pause needle to await Qi.
(For difficult labor, leakage, flooding, saliva overflow, etc., pausing and retaining the needle is effective.)
For certainty, select Zhaohai (KI-6) to treat throat obstruction; for accuracy, use Dazhong (KI-4) to treat mental dullness.
(Zhaohai connects to Yin Qiao, Foot-Shaoyin meridian, treats throat closure. Dazhong runs on Foot-Taiyang, treats loss of mind.)
Generally, Pain requires Sedation for Excess; Itching/Numbness requires Tonification for Deficiency. Weightiness and joint pain are governed by Shu points; Epigastric fullness is governed by Well points.
(Mass diseases with numbness, itching, insensibility, coldness are Deficiency; tonify. Pain is Excess; sedate. Five Gates have different indications: Well governs epigastric fullness; Stream governs Qi-heat and trance; Shu governs joint pain; Jing governs cold-heat cough; He governs Qi reversal and diarrhea.)
Heart distension and throat pain: needle Taichong (LR-3) to remove; Spleen cold and stomach pain: sedate Gongsun (SP-4) to cure. Chest fullness and abdominal pain: needle Neiguan (PC-6); Flank and rib pain: needle Feihu (GB-33). Tendon spasms and bone pain: tonify Hunmen (BL-47); Body heat and劳嗽 (consumptive cough): sedate Pohu (BL-42). Head wind and headache: needle Shenmai (BL-62) and Jinmen (BL-63); Itchy/painful eyes: sedate Guangming (GB-37) and Diwu (BL-64). Sedate Yinxi (HT-6) to stop night sweats, treating pediatric bone-steaming fever; needle Pianli (LI-6) to promote urination, treating adult ascites. Stroke: Huantiao (GB-30) is suitable for needling; Deficiency: Tianshu (ST-25) is suitable for tonification.
(This section of acupoint annotations is clear; no need to repeat explanations.)
Thus, before noon (Mao hour), Taiyin generates and warms quickly; Li (South/Fire) left, You (West/Metal) south, moon new dies and cools quickly.
(Zi-Chou-Yin hours are Young Yang within Yin, insufficient for use. Before noon/Mao hour (Chen-Si hours) is Old Yang within Yang, treating all deficiency-cold diseases. You-Xu-Hai hours are Old Yin within Yin, insufficient for generation. Li-You (Wei-Shen hours) is Young Yin within Yang, treating all irritability/heat diseases. Warm deficiency-cold by needling/tonifying/moxa-blown gently. Cool irritability by needling/sedating/moxa-blown sharply. Treat men like chamber maids, women like boys.)
Rub, cover, tap, anger; retain inhalation to tonify Mother for firmness/length; claw, extend, lift; quick exhalation to sedate Child for shortness.
(This discusses the Eight Methods: tonify Mother for Deficiency, sedate Child for Excess.)
Move, retreat, empty, rest; oppose and seize right to sedate cool; push, insert, advance, rub; follow and aid left to tonify warm.
(This explains left-right rotating needle tonification/sedation, using palm-up/palm-down methods.)
Be cautious! For major/critical illnesses, if complexion and pulse are discordant, do not needle. For Cold, Heat, Wind, Yin conditions, and fasting, fullness, drunkenness, fatigue, strictly avoid needling.
(Heaven has Six Qi: Yin-Yang, Wind-Rain, Dark-Bright. Earth has Six Evils: Wind-Cold, Summer-Heat, Dampness, Dryness. Humans have Six Emotions: Joy-Anger, Worry-Grief, Fear-Fright. Total eighteen items are acupuncture contraindications.)
Do not tonify on Full Moon day; do not sedate on Last Day of month; do not deplete on Waxing Crescent; do not aid on New Moon.
(Full Moon: Soul and Spirit full, Qi and Blood robust; do not tonify. Last Day: Moon empty, Qi depleted; do not sedate. New Moon: Yin Spirit not formed, Yang Soul beginning; Qi similar, do not sedate. Waxing Crescent: Qi and Blood begin to knot, Wei Qi begins to move; do not deplete. Waning Crescent: Qi and Blood decrease; do not confront. Ancient sages said: Major prohibition in needling: Four days in a month—Last Day, New Moon, Waxing/Waning Crescents—are called Four Taboos.)
Refine your mind and exhaust the methods; do not let moxa burn the skin; Correct the principle and seek the source; avoid inserting the needle and losing the position. (Position refers to Stomach.)
(Incorrect moxibustion damages Ying Blood (Liver). Incorrect needling destroys Wei Qi (Stomach).)
Avoid moxa sites to harmonize the four limbs, forty-nine points. Avoid needling sites excluding the six, twenty-two points.