拯救之法，妙用者针。
夫今人愈疾，岂离于医治。劫病之功，莫妙于针刺。故经云∶拘于鬼神者，不可与言至
德；恶于针石者，不可与言至巧。正此之谓。
察岁时于天道。
夫人身十二经，三百六十节，以应一岁十二月三百六十日。岁时者，春暖、夏热、秋凉
、冬
故冬伤于寒，春必温病；春伤于风，夏必飧泄；夏伤于暑，秋必 疟；秋伤于湿，上逆而咳
。岐伯曰∶凡刺之法，必候日月星辰，四时八正之气，气定乃刺焉。是故天温月明，则人血
淖液而卫气浮，故血易泻，气易行；天寒日阴，则人血凝滞而卫气沉。月始生，则气血始精
，卫气始行；月廓满，则气血实，肌肉生；月廓空，则肌肉减，经络虚，卫气去，形独居。
是以因天时而调血气也。天寒无刺，天温无疑；月生无泻，月满无补，月廓空无治，是谓得
天时而调之。若日月生而泻，是谓脏虚；月满而补，血气扬溢，络有留血，名曰重实。月廓
空而治，是谓乱经。阴阳相错，真邪不别，沉以留止，外虚内乱，淫邪乃起。又曰∶天有五
运，金水木火土也；地有六气，风寒暑湿燥热也。学人必察斯焉。
定形气于予心。
经云∶凡用针者，必先度其形之肥瘦，以调其气之虚实。实则泻之，虚则补之。必先去
其血
，危。形瘦脉大胸中多气者，死。形气相得者，生，不调者病，相失者死。是故色脉不顺
而莫针，戒之戒之。
春夏瘦而刺浅，秋冬肥而刺深。
经云∶病有沉浮，刺有浅深，各至其理，无过其道。过之则内伤，不及则外壅，外壅则
邪从
春夏之人，阳气轻浮，肌肉瘦薄，血气未盛，宜刺之浅。秋病在肌肉血脉，冬病在筋骨。秋
冬
二俞，秋刺十二经，冬刺十二合，以配木火土金水。理见子午流注。
不穷经络阴阳，须逢禁刺。
经有十二∶手太阴肺，少阴心，厥阴心包络，太阳小肠，少阳三焦，阳明大肠；足太阴脾，少阴
肾，厥阴肝，太阳膀胱，少阳胆，阳明胃也。络有十五∶肺络列缺，心络通里，心包络内关，
小肠络支正，三焦络外关，大肠络偏历，脾络公孙，肾络大钟，肝络蠡沟，膀胱络飞扬，胆
络光明，胃络丰隆，阴跷络照海，阳跷络申脉脾之大络大包，督脉络长强，任脉络屏翳也。
阴阳者，天之阴阳，平旦至日中，天之阳，阳中之阳也。日中至黄昏，天之阳，阳中之阴也
。合夜至鸡鸣，天之阴，阴中之阴也。
鸡鸣至平旦，天之阴，阴中之阳也。故人亦应之。夫言人之阴阳，则外为阳，内为阴。
言身
。是以春夏之病在阳，秋冬之病在阴，皆视其所在，与施针石也。又言背为阳，阳中之阳，
心也；阳中之阴，肺也。腹为阴，阴中之阴，肾也；阴中之阳，肝也；阴中之至阴，脾也。此皆阴阳、表里、内外、雌
雄相输应也，是以应天之阴阳。学人苟不明此经络、阴阳升降，左右不同
之理，如病在阳明，反攻厥阴，病在太阳，反和太阴，遂致贼邪未除，本气受弊，则有劳无
功，禁刺之犯，岂可免哉。
既论脏腑虚实，须向经寻。
脏者，心、肝、脾、肺、肾也。腑者，胆、胃、大、小肠、三焦、膀胱也。虚者痒麻也
，实
则泻脾土。又且本经亦有子母，如心之虚，取少海穴以补之，实则取少府穴以泻之。诸经皆
然，并不离乎五行相生之理矣。
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。
此言平人气象气脉，行于十二经，一周为身，除任督之外，计三百九十三穴。一日一夜
有百
肺脉生自中焦中府穴，出于云门起，至少商穴止。卯时阳明大肠经，自商阳穴至迎香穴。辰
时阳明胃经，自头维至厉兑。巳时太阴脾经，自隐白至大包。午时少阴心经，自极泉至少冲
。未时太阳小肠经，自少泽至听宫。申时太阳膀胱经，自睛明至至阴。酉时少阴肾经，自涌
泉至俞府。戌时心包络，自天池至中冲。亥时少阳三焦经，自关冲至禾 。子时少阳胆经，
自童子 至窍阴。丑时厥阴肝经，自大敦至期门而终。
经有十二，别络走三百余支。
十二经者，即手足三阴三阳之正经也。别络者，除十五络，又有横络、丝络、孙络，不
知其纪，散走于三百余支之脉也。
正侧偃伏，气血有六百余候。
此言经络或正或侧，或仰或覆，而气血循行孔穴，一周于身，荣行脉中，三百余候，卫
行脉外，三百余候。
手足三阳，手走头而头走足；手足三阴，足走腹而胸走手。
此言经络阴升阳降气血出入之机，男女无以异矣。
要识迎随，须明顺逆。
迎随者，要和荣卫之流注，经脉之往来也。明其阴阳之经，逆顺而取之。迎者，以针头
朝其
知随，令气必和，和气之方，必通阴阳升降上下，源流往来，逆顺之道明矣。
况夫阴阳气血，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。
此言三阴三阳，气血多少之不同，取之必记为最要也。
先详多少之宜，次察应至之气。
言用针者，先明正文气血之多少，次观针气之来应也。
轻滑慢而未来，沉涩紧而已至。
轻浮、滑虚、慢迟也。入针之后，值此三者，乃真气之未到也。沉重、涩滞、紧实也。
入针之后，值此三者，是正气之已到也。
既至也，量寒热而留疾。
留，住也；疾，速也。此言正气既至，必审寒热而施之。故经云∶刺热须至寒者，必留
针。
穴急扪。
未至也，据虚实而 气。
此言针气之未来也。经云∶虚则推内进搓，以补其气。实则循扪弹怒，以引其气。
气之至，如鱼吞钓饵之浮沉；气未至，如闭处幽堂之深邃。
邃气既至，则针自涩紧，似鱼吞钓，或沉或浮而动。其气不来，针自轻滑，如闭居静室
之中，寂然无所闻也。
气至速而效速，气迟至而不治。
言下针若得气来速，则病易痊，而效亦速也。气若来迟则病难愈，而有不治之忧。故赋
云∶气速效速，气迟效迟，候之不至，必死无疑矣。
观夫九针之法，毫针最微，七星可应，众穴主持。
昔黄帝制九针者，上应天地，下应阴阳四时。九针之名，各不同形。一曰 针以应天，
长一寸六分，头尖末锐，去泻阳气。二曰员针以应地，长一寸六分，针如卵形，楷磨分肉间，
不
四曰锋针，以应四时，长一寸六分，刃三隅，以发痼疾。五曰铍针，以应五音，长四寸，广
二
身微大，以取暴气。七曰毫针，以应七星，长三寸六分，尖如蚊虻喙，静以徐往，微以久
留之而痒，以取痛痹。八曰长针，以应八风，长七寸，锋利身薄，可以取远痹。九曰大针，
以应九野，长四寸，其锋微员，尖如挺，以泻机关之水。九针毕矣。此言九针之妙，毫针最
精，能应七星，又为三百六十穴之备也。
本形金也，有蠲邪扶正之道。
本形，言针也，针本出于金。古人以砭石，今人以针代之。蠲，除也。邪气盛，针能除
之。扶，辅也。正气衰，针能辅也。
短长水也，有决凝开滞之机。
此言针有长短，犹水之长短也。人之气血凝滞而不通，犹水之凝滞而不通也。水之不通
，决之使流于湖海。气血不通，针之使周于经络，故言针应水也。
定刺象木，或斜或正。
此言木有斜正，而用针亦有或斜或正之不同，刺阳经者，必斜卧其针，无伤其卫；刺阴
分者，必正立其针，毋伤其荣。故言针应木也。
口藏比火，进阳补羸。
口藏，以针含于口也。气之温，如火之温也。羸，瘦也。凡欲下针之时，必效仿真人，
口温针暖，使荣卫相接。进己之阳气，补彼之瘦弱。故言针应火也。
循机扪而可塞以象土。
循者，用手上下循之，使气血往来也。机扪者，针毕以手扪闭其穴，如用土填塞之义。
故言针应土也。
实应五行而可知。
五行者，金水木火土也。此结上文，针能应五行之理可知矣。
然是一寸六分，包含妙理。
言针虽但长一寸六分，能巧运神机之妙，中含水火，回倒阴阳，其理最玄妙也。
或细桢于毫发，同贯多岐。
桢，针之干也。岐，气血往来之路也。言针之干虽如毫发之微小，能贯通诸经血气之道
路也。
可平五脏之寒热，能调六腑之虚实。
平，治也；调，理也。言针能调治脏腑之疾。有寒则温之，有热则清之。虚则补之，实
则泻之。
拘挛闭塞，遣八邪而去矣。
拘挛者，筋脉之拘束也，闭塞者，气血不通也。八邪者，所以候八风之虚邪也。言疾有
挛闭者，必驱散八风之邪也。
寒热痛痹，开四关而已之。
寒者，身作颤而发寒也。热者，身作潮而发热也。痛，疼痛也。痹，麻木也。四关者，
五脏有六腑，六腑有十二原，十二原出于四关，太冲 合谷是也。
凡刺者，使本神朝而后入。即刺也，使本神定而气随。神不朝而勿刺，神已定而可施。
凡用针者，必使患者精神已朝，而后方可入针。既刺之，必使患者精神才定，而后施针
行气
自紧涩，可与根据法察虚实而施之。
定脚处，取气血为主意。
言欲下针之时，必取阴阳气血多少为主，详见上文。
下手处，认水木是根基。
下手，亦言用针也。水者，母也。木者，子也。是水能生木也。是故济母裨其不足，夺
子平其有余。此言用针必先认子母相生之义。举水木而不及土金火者，省文也。
天、地、人三才也。涌泉同璇玑、百会。
百会一穴在头，以应乎天；璇玑一穴在胸，以应乎人；涌泉二穴在足掌心，以应乎地，
是谓三才也。
上、中、下三部也，大包与天枢、地机。
大包二穴在乳后，为上部。天枢二穴在脐傍，为中部。地机二穴在足 ，为下部。是谓
三部也。
阳跷、阳维并督脉，主肩、背、腰、腿在表之病。
阳跷脉起于足跟中，循外踝，上入风池。阳维脉维持诸阳之会。如腑会太仓之类。督
脉起自
腰、腿在表之疾也。
阴跷、阴维、任、冲、带，去心腹胁肋在里之凝。
阴跷脉，亦起于足跟，循内踝上行至咽喉，交贯冲脉。阴维脉，维持诸阴之交，如足太
阴之
经，夹脐上行，至胸中而散也。带脉，起于季胁，回身一周，如系带也。言此奇经五脉属阴
，能治心腹胁肋在里之疾也。
二陵、二跷、二交，似续而交五大。
二陵者，阴陵，阳陵也。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、两商、两井，相根据而列两支。
两间者，二间三间也。两商者，少商商阳也。两井者，天井肩井也。言此六穴，相根据而
分别于手之两支也。
另见取穴之法，必有分寸，先审自意，次观肉分。
此言取量穴法，必以男左女右，中指与大指相屈如环，取内侧纹两角为一寸，各随长短
大小
短，大小肉分，骨节发际之间，量度以取之。
或伸屈而得之，或平直而安定。
伸屈者，如取环跳之穴，必须伸下足，屈上足以取之，乃得其穴。平直者，或平卧而取
之，或正坐而取之，或直立而取之。自然安定，如承浆在唇下宛宛中之类也。
在阳部筋骨之侧，陷下为真。在阴分 之间，动脉相应。
阳部者，诸阳之经也。如合谷、三里、阳陵泉等穴，必取侠骨侧指陷中为真也。阴分者
，诸阴之经也，如箕门、五里、太冲等穴，在屈心之间，必以动脉应指，乃为真穴也。
取五穴用一穴而必端，取三经用一经而可正。
此言取穴之法，必须点取五穴之中而用一穴，则可为端的矣。若用一经，必须取三经而
正一经之是非也。
头部与肩部详分，督脉与任脉易定。
头部与肩部，则穴繁多，但医者以自意详审大小、肥瘦而分之；督、任二脉、值乎背腹
中行，而有分寸则易定也。
明标与本，论刺深刺浅之经。
标本者，非止一端也，有六经之标本，有天地阴阳之标本，有传病之标本。夫六经之标
本者
兑，标在人迎、颊挟、颃颡也。足太阴之本在中封前上四寸，标在背脾俞与舌本也。足少阴
之本在内踝上三寸中，标在背肾俞与舌下两脉也。足厥阴之本在行间上五寸中所，标在背
肝
，标在耳后上角下外 也。手阳明之本，在肘骨中上别阳，标在额下合钳上也。手太阴之
本
两筋之间二寸中，标在筋下三寸也。此乃十二之行取也。
经云∶病有标本，刺有逆从浅深之理。凡刺之方，必别阴阳，前后相应，逆从得施，标
本相
之于本。故治有取标而得者，有取本而得者，有逆取而得者，有从取而得者。故知逆从正行
无间。明知标本者，万举万当；不知标本者，是谓妄行。夫阴阳标本，逆从之道也。小而言
大
易言而世人识见无能及也。治反为逆，治得为从。先病而后逆者，先逆而后病者，先病而后
生寒者，先热而后生病者，此五者俱治其本也。先热而后中满者，治其标。先病而后泄者，
拯救疾病的方法中，最精妙的是针刺。
如今人们治愈疾病，难道能离开医生的治疗吗？消除病邪的功效，没有比针刺更奇妙的了。所以医经说：“拘泥于鬼神迷信的人，不可以跟他谈论高深的医德；厌恶针石治疗的人，不可以跟他谈论精湛的医术。”说的正是这个道理。
观察岁时变化要顺应天道规律。
人的身体有十二经脉，三百六十个关节，对应着一年的十二月和三百六十天。所谓“岁时”，是指春暖、夏热、秋凉、冬寒的气候变化。因此冬天受寒邪侵袭，春天必然发生温病；春天受风邪侵袭，夏天必然发生完谷不化的泄泻；夏天受暑邪侵袭，秋天必然发生疟疾；秋天受湿邪侵袭，湿气上逆就会引起咳嗽。岐伯说：“大凡针刺的方法，必须观察日月星辰的运行以及四季八正之气的变化，待气机稳定后再进行针刺。”所以天气温暖、月色明亮时，人的血液流动滑润，卫气浮越于表，因此血液容易泻出，气机容易运行；天气寒冷、日色阴暗时，人的血液凝滞，卫气沉伏于里。月亮初生时，气血开始精纯，卫气开始运行；月亮圆满时，气血充实，肌肉丰满；月亮亏空时，肌肉消瘦，经络空虚，卫气离去，只有形体独存。因此要根据天时来调节血气。天气寒冷不要针刺，天气温暖可以针刺；月亮初生时不要用泻法，月亮圆满时不要用补法，月亮亏空时不进行医治，这叫做顺应天时来调治。如果在月亮初生时用泻法，这叫做使脏腑虚弱；在月亮圆满时用补法，会使血气洋溢，络脉中有留瘀的血，名叫“重实”。在月亮亏空时进行治疗，这叫做扰乱经脉。导致阴阳错乱，真邪不分，邪气沉伏停留，外表虚弱内部混乱，淫邪之气于是产生。又说：天有五行运化，即金、水、木、火、土；地有六气，即风、寒、暑、湿、燥、热。学医的人必须考察这些道理。
确定形气状态要在心中权衡。
医经说：“大凡使用针刺的人，必须先估量患者体型的肥瘦，以调节其气机的虚实。实证用泻法，虚证用补法。”如果形体肥胖但脉象盛大且胸中多气者，预后不良甚至死亡。形体与气机相协调的，主生；不协调的，主病；完全失调的，主死。因此面色与脉象不相顺应的，不要针刺，务必戒慎警惕。
春夏季节体型瘦削者针刺宜浅，秋冬季节体型肥胖者针刺宜深。
医经说：“疾病有在表在里的区别，针刺有深有浅，各达到其应有的深度，不要超过限度。超过了就会内伤脏腑，达不到就会外壅邪气，外壅则邪气从外部侵入。”春夏时节，阳气轻浮，肌肉瘦薄，血气尚未旺盛，适宜浅刺。秋季病在肌肉血脉，冬季病在筋骨。秋季取十二经的荥穴，冬季取十二经的合穴，以配合木、火、土、金、水五行。其原理可见于子午流注理论。
如果不穷究经络阴阳的道理，就会遇到禁刺的情况。
经脉有十二条：手太阴肺经、手少阴心经、手厥阴心包络经、手太阳小肠经、手少阳三焦经、手阳明大肠经；足太阴脾经、足少阴肾经、足厥阴肝经、足太阳膀胱经、足少阳胆经、足阳明胃经。络脉有十五条：肺经络穴列缺，心经络穴通里，心包络经络穴内关，小肠经络穴支正，三焦经络穴外关，大肠经络穴偏历，脾经络穴公孙，肾经络穴大钟，肝经络穴蠡沟，膀胱经络穴飞扬，胆经络穴光明，胃经络穴丰隆，阴跷脉络穴照海，阳跷脉络穴申脉，脾之大络大包，督脉络穴长强，任脉络穴屏翳（鸠尾）。
阴阳的概念，对应天的阴阳。平旦到中午，是天的阳气，属于阳中之阳；中午到黄昏，是天的阳气，属于阳中之阴；黄昏到鸡鸣，是天的阴气，属于阴中之阴；鸡鸣到平旦，是天的阴气，属于阴中之阳。人也随之相应。如果说人的阴阳，那么体表为阳，体内为阴；背部为阳，腹部为阴。所以春夏的疾病多在阳分，秋冬的疾病多在阴分，都要视其所在部位而施以针石治疗。又说：背部为阳，阳中之阳是心，阳中之阴是肺；腹部为阴，阴中之阴是肾，阴中之阳是肝，阴中之至阴是脾。这些都是阴阳、表里、内外、雌雄相互对应的关系，因此也对应天的阴阳。学者如果不明白这些经络、阴阳升降、左右不同的道理，比如病在阳明经，反而攻击厥阴经；病在太阳经，反而调和太阴经，就会导致贼邪未除，本气受损，徒劳无功，触犯禁刺的禁忌，怎么可以避免呢？
既然论述了脏腑的虚实，就必须向本经寻找穴位。
脏包括心、肝、脾、肺、肾。腑包括胆、胃、大肠、小肠、三焦、膀胱。虚证表现为痒、麻等，实证则需泻脾土。另外本经也有子母关系，比如心气虚，取少海穴来补益；心气实则取少府穴来泻除。其他各经都是如此，都不离乎五行相生的道理。
追溯经脉起源，始于中焦，水液初下漏，太阴经开始，到厥阴经结束。穴位出自云门，到达期门为止。
这里说的是正常人气血脉象，运行于十二经脉，一周循环全身，除去任脉和督脉，共计三百九十三穴。一日一夜运行五十周。
肺脉生于中焦的中府穴，出于云门穴起，至少商穴止。卯时（5-7点）阳明大肠经，自商阳穴至迎香穴。辰时（7-9点）阳明胃经，自头维穴至厉兑穴。巳时（9-11点）太阴脾经，自隐白穴至大包穴。午时（11-13点）少阴心经，自极泉穴至少冲穴。未时（13-15点）太阳小肠经，自少泽穴至听宫穴。申时（15-17点）太阳膀胱经，自睛明穴至至阴穴。酉时（17-19点）少阴肾经，自涌泉穴至俞府穴。戌时（19-21点）心包络经，自天池穴至中冲穴。亥时（21-23点）少阳三焦经，自关冲穴至禾髎穴。子时（23-1点）少阳胆经，自瞳子髎穴至窍阴穴。丑时（1-3点）厥阴肝经，自大敦穴为期门穴而终。
经脉有十二条，别络走向三百余支。
十二经脉，就是手足三阴三阳的正经。别络，除了十五络之外，还有横络、丝络、孙络，数量无数，散走于三百余支的脉道中。
正侧偃伏姿势不同，气血有六百余个候应。
这里说经络或正或侧，或仰或覆，气血循行孔穴，一周于身，营气行于脉中，有三百余候，卫气行于脉外，有三百余候。
手足三阳经，手经走向头部，头经走向足部；手足三阴经，足经走向腹部，胸经走向手部。
这里说经络阴升阳降、气血出入的机理，男女没有差异。
要识别迎随补泻，必须明白顺逆之道。
迎随，就是要顺应荣卫的气血流注和经脉的往来。明确其阴阳经脉，逆顺而行针。迎法，是以针头朝向经脉来的方向；随法，是顺着经脉去的方向。知道随法，能使气机调和，调和气机的方法，必须通晓阴阳升降上下、源流往来、逆顺的道理，这样道理就明白了。
况且阴阳气血的多少是最关键的。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。
这里说三阴三阳，气血多少的不同，取用时必须牢记，这是最重要的。
先详细斟酌气血多少的适宜性，其次观察应至的气机。
说使用针刺的人，先弄明白正经气血的多少，其次观察针下气至的反应。
感觉轻浮、滑利、缓慢而气未至，感觉沉重、涩滞、紧实而气已至。
轻浮、滑虚、慢迟，是三种征象。进针后，遇到这三种情况，是真气还未到的表现。沉重、涩滞、紧实，也是三种征象。进针后，遇到这三种情况，是正气已到手的表现。
气既已至，要衡量寒热来决定留针时间的长短。
留，指留针；疾，指快速出针。这里说正气既已到达，必须审察寒热性质来施治。所以医经说：“刺热病须感到寒凉感时，必须留针。”
若气未至，要根据虚实来引导气机。
这里说针下气机还未到来。医经说：“虚证则推内进搓，以补其气；实证则循扪弹怒，以引其气。”
气至的感觉，像鱼吞钩饵时的浮沉；气未至，像身处幽深殿堂般的深邃寂静。
气既已至，针自感涩紧，似鱼吞钩，或沉或浮而动。气不来，针自感轻滑，如闭居静室之中，寂然无所闻。
气至得快疗效就快，气来得慢疗效就慢甚至难治。
说下针如果得气快，则病易痊愈，疗效也快。气如果来得慢则病难愈，甚至有难治的忧虑。所以赋中说：“气速效速，气迟效迟，候之不至，必死无疑矣。”
观察九针的法度，毫针最细微，可对应七星，主持众多穴位。
昔日黄帝制定九针，上应天地，下应阴阳四时。九针的名称，形状各不相同。一曰鑱针以应天，长一寸六分，头尖末锐，用于泻阳气。二曰员针以应地，长一寸六分，针如卵形，楷磨分肉间，不伤肌肉。三曰鍉针以应人，长一寸六分，针锋黍米样，按脉取气，令邪气出。四曰锋针以应四时，长一寸六分，刃有三隅，用于发痼疾。五曰铍针以应五音，长四寸，广二分半，用于取大脓。六曰圆利针以应六律，长一寸六分，针微大，尖如牦，微圆且锐， middle 稍大，用于取暴气。七曰毫针以应七星，长三寸六分，尖如蚊虻喙，静以徐往，微以久留之而痒，用于取痛痹。八曰长针以应八风，长七寸，锋利身薄，可以取远痹。九曰大针以应九野，长四寸，其锋微圆，尖如挺，用于泻机关之水。九针完备了。这里说九针的妙处，毫针最精，能应七星，又是三百六十穴的备用工具。
针的本形属金，有祛除邪气、扶助正气的道理。
本形，指针，针原本出自金属。古人用砭石，今人以针代替。蠲，是去除的意思。邪气盛，针能除之。扶，是辅助的意思。正气衰，针能辅之。
针的短长属水，有决断凝滞、开通阻滞的机制。
这里说针有长短，就像水的长短一样。人的气血凝滞而不通，就像水凝滞而不通。水不通，疏通它使其流向湖海。气血不通，用针疏通使其周流于经络，所以说针应水。
定刺的手法象木，或斜或正。
这里说木有斜正，而用针也有或斜或正的不同。刺阳经者，必斜卧其针，不伤其卫气；刺阴分者，必正立其针，不伤其营气。所以说针应木。
口含针柄比附于火，能进阳气、补羸弱。
口藏，指将针含于口中。气的温度，如火的温度。羸，指瘦弱。凡欲下针之时，必须效仿真人，口温针暖，使营卫相接。注入自己的阳气，补益患者的瘦弱。所以说针应火。
循经扪穴可闭塞孔穴以象土。
循，用手上下循按，使气血往来。机扪，针毕以手扪闭其穴，如同用土填塞的意义。所以说针应土。
实际上应合五行而可知。
五行，即金、水、木、火、土。这是总结上文，针能应合五行的道理可知了。
然而这一寸六分的针，包含奥妙之理。
说针虽然只有一寸六分长，却能巧运神机之妙，中含水火，回倒阴阳，其理最玄妙。
或细桢于毫发，同贯多岐。
桢，指针干。岐，指气血往来的路径。说针干虽如毫发般微小，能贯通诸经血气的道路。
可平复五脏的寒热，能调理六腑的虚实。
平，指治理；调，指调理。说针能调治脏腑的疾病。有寒则温之，有热则清之。虚则补之，实则泻之。
拘挛闭塞，遣散八邪即可去除。
拘挛，指筋脉的拘束；闭塞，指气血不通。八邪，是用来候察八风之虚邪的。说疾病有挛闭者，必须驱散八风之邪。
寒热痛痹，开四关即可治愈。
寒，指身体颤抖而发冷。热，指身体潮热而发热。痛，指疼痛。痹，指麻木。四关，指太冲和合谷两穴。五脏有六腑，六腑有十二原穴，十二原穴出于四关，即太冲和合谷。
凡针刺，要使患者精神朝聚而后入针。即刺时，要使患者精神安定而气随针行。神不朝聚勿刺，神已安定方可施术。
凡用针者，必使患者精神已集中，然后方可入针。既刺之后，必使患者精神才安定，而后施针行气。若针下自紧涩，可根据此法察虚实而施治。
定脚处，以取气血为主意。
说欲下针之时，必取阴阳气血多少为主，详见上文。
下手处，认水木是根基。
下手，亦言用针。水者，母也。木者，子也。是水能生木。故济母裨其不足，夺子平其有余。此言用针必先认子母相生之义。举水木而不及土金火者，省文也。
天、地、人三才也。涌泉同璇玑、百会。
百会一穴在头，以应乎天；璇玑一穴在胸，以应乎人；涌泉二穴在足掌心，以应乎地，是谓三才。
上、中、下三部也，大包与天枢、地机。
大包二穴在乳后，为上部。天枢二穴在脐傍，为中部。地机二穴在足 ，为下部。是谓三部。
阳跷、阳维并督脉，主肩、背、腰、腿在表之病。
阳跷脉起于足跟中，循外踝，上入风池。阳维脉维持诸阳之会。如腑会太仓之类。督脉起自...腰、腿在表之疾也。
阴跷、阴维、任、冲、带，去心腹胁肋在里之凝。
阴跷脉，亦起于足跟，循内踝上行至咽喉，交贯冲脉。阴维脉，维持诸阴之交，如足太阴之...经，夹脐上行，至胸中而散也。带脉，起于季胁，回身一周，如系带也。言此奇经五脉属阴，能治心腹胁肋在里之疾也。
二陵、二跷、二交，似续而交五大。
二陵者，阴陵，阳陵也。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、两商、两井，相根据而列两支。
两间者，二间三间也。两商者，少商商阳也。两井者，天井肩井也。言此六穴，相根据而分别于手之两支也。
另见取穴之法，必有分寸，先审自意，次观肉分。
此言取量穴法，必以男左女右，中指与大指相屈如环，取内侧纹两角为一寸，各随长短大小...短，大小肉分，骨节发际之间，量度以取之。
或伸屈而得之，或平直而安定。
伸屈者，如取环跳之穴，必须伸下足，屈上足以取之，乃得其穴。平直者，或平卧而取之，或正坐而取之，或直立而取之。自然安定，如承浆在唇下宛宛中之类也。
在阳部筋骨之侧，陷下为真。在阴分 之间，动脉相应。
阳部者，诸阳之经也。如合谷、三里、阳陵泉等穴，必取侠骨侧指陷中为真也。阴分者，诸阴之经也，如箕门、五里、太冲等穴，在屈心之间，必以动脉应指，乃为真穴也。
取五穴用一穴而必端，取三经用一经而可正。
此言取穴之法，必须点取五穴之中而用一穴，则可为端的矣。若用一经，必须取三经而正一经之是非也。
头部与肩部详分，督脉与任脉易定。
头部与肩部，则穴繁多，但医者以自意详审大小、肥瘦而分之；督、任二脉、值乎背腹中行，而有分寸则易定也。
明标与本，论刺深刺浅之经。
标本者，非止一端也，有六经之标本，有天地阴阳之标本，有传病之标本。夫六经之标本者...兑，标在人迎、颊挟、颃颡也。足太阴之本在中封前上四寸，标在背脾俞与舌本也。足少阴之本在内踝上三寸中，标在背肾俞与舌下两脉也。足厥阴之本在行间上五寸中所，标在背...，标在耳后上角下外 也。手阳明之本，在肘骨中上别阳，标在额下合钳上也。手太阴之...两筋之间二寸中，标在筋下三寸也。此乃十二之行取也。
经云∶病有标本，刺有逆从浅深之理。凡刺之方，必别阴阳，前后相应，逆从得施，标本相...之于本。故治有取标而得者，有取本而得者，有逆取而得者，有从取而得者。故知逆从正行无间。明知标本者，万举万当；不知标本者，是谓妄行。夫阴阳标本，逆从之道也。小而言大...易言而世人识见无能及也。治反为逆，治得为从。先病而后逆者，先逆而后病者，先病而后生寒者，先热而后生病者，此五者俱治其本也。先热而后中满者，治其标。先病而后泄者，
The method of saving lives, the most subtle application lies in acupuncture.
To cure diseases nowadays, how can one depart from medical treatment? The merit of eliminating pathogens is unparalleled by acupuncture and moxibustion. Thus, the classics state: "One who is bound by ghosts and spirits cannot be spoken to regarding supreme virtue; one who detests needles and stones cannot be spoken to regarding supreme skill." This is exactly what is meant.
Observing the seasons and years according to the Heavenly Dao.
The human body has twelve meridians and three hundred and sixty joints, corresponding to the twelve months and three hundred and sixty days of a year. The term "seasons and years" refers to the warmth of spring, heat of summer, coolness of autumn, and cold of winter. Therefore, if injured by cold in winter, warm diseases will inevitably occur in spring; if injured by wind in spring, undigested diarrhea (Sun-xie) will inevitably occur in summer; if injured by summerheat in summer, malaria will inevitably occur in autumn; if injured by dampness in autumn, it will reverse upward causing cough. Qibo said: "In all acupuncture methods, one must observe the sun, moon, stars, and the Qi of the four seasons and eight directions; only when the Qi is stable should one needle." Thus, when the weather is warm and the moon is bright, human blood flows smoothly and Wei-Qi floats on the surface, so blood is easily discharged and Qi moves easily; when the weather is cold and the day is dark, human blood becomes stagnant and Wei-Qi sinks. When the moon begins to wax, Qi and Blood begin to refine, and Wei-Qi begins to circulate; when the moon is full, Qi and Blood are substantial, and muscles grow; when the moon wanes, muscles diminish, meridians become empty, Wei-Qi departs, and only the form remains. Hence, one adjusts Qi and Blood according to the heavenly timing. Do not needle when the weather is cold; do so without hesitation when warm; do not use reducing methods when the moon waxes; do not use tonifying methods when the moon is full; do not treat when the moon is empty. This is called adjusting according to heavenly timing. If one uses reducing methods when the moon waxes, this is called emptying the Zang organs; if one uses tonifying methods when the moon is full, Qi and Blood overflow, and collateral vessels retain blood, named "Double Excess". If one treats when the moon is empty, this is called disordering the meridians. Yin and Yang become confused, true and pathogenic Qi are indistinguishable, pathogenic Qi sinks and stays, exterior becomes deficient and interior chaotic, and licentious pathogens arise. It is also said: Heaven has Five Movements (Wu Yun), namely Metal, Water, Wood, Fire, Earth; Earth has Six Qi, namely Wind, Cold, Summerheat, Dampness, Dryness, Heat. Students must observe these.
Determining Form and Qi within one's mind.
The classics state: "In using needles, one must first measure the fatness or thinness of the form to adjust the deficiency or excess of Qi. Excess is reduced, deficiency is tonified." If the form is obese but the pulse is large and there is much Qi in the chest, death ensues. If Form and Qi are harmonious, life prevails; if disharmonious, disease prevails; if lost, death prevails. Therefore, if complexion and pulse are discordant, do not needle. Beware, beware.
In spring and summer, for thin forms, needle shallowly; in autumn and winter, for fat forms, needle deeply.
The classics state: "Diseases have superficial and deep locations; needling has shallow and deep depths. Each must reach its proper principle without exceeding the limit. Exceeding causes internal injury; falling short causes external stagnation. External stagnation allows pathogens to enter." In spring and summer, Yang Qi is light and floating, muscles are thin, and Qi and Blood are not yet abundant, so shallow needling is suitable. Autumn diseases are in muscles and blood vessels; winter diseases are in sinews and bones. In autumn, needle the Ying-Spring points of the twelve meridians; in winter, needle the He-Sea points, matching Wood, Fire, Earth, Metal, Water. The principles are seen in the Zi Wu Liu Zhu theory.
If one does not exhaustively understand the meridians and Yin-Yang, one will encounter contraindicated points.
There are twelve meridians: Hand Taiyin Lung, Hand Shaoyin Heart, Hand Jueyin Pericardium, Hand Taiyang Small Intestine, Hand Shaoyang Sanjiao, Hand Yangming Large Intestine; Foot Taiyin Spleen, Foot Shaoyin Kidney, Foot Jueyin Liver, Foot Taiyang Bladder, Foot Shaoyang Gallbladder, Foot Yangming Stomach. There are fifteen collaterals: Lung collateral Lieque, Heart collateral Tongli, Pericardium collateral Neiguan, Small Intestine collateral Zhizheng, Sanjiao collateral Waiguan, Large Intestine collateral Pianli, Spleen collateral Gongson, Kidney collateral Dazhong, Liver collateral Ligou, Bladder collateral Feiyang, Gallbladder collateral Guangming, Stomach collateral Fenglong, Yin Qiao collateral Zhaohai, Yang Qiao collateral Shenmai, Great Luo of Spleen Dabao, Du vessel collateral Changqiang, Ren vessel collateral Pingyi.
Yin and Yang correspond to Heaven's Yin and Yang. From dawn to noon, it is Heaven's Yang, Yang within Yang. From noon to dusk, it is Heaven's Yang, Yin within Yang. From dusk to rooster crow, it is Heaven's Yin, Yin within Yin. From rooster crow to dawn, it is Heaven's Yin, Yang within Yin. Humans correspond to this. Speaking of human Yin and Yang, exterior is Yang, interior is Yin. Back is Yang, front is Yin. Thus, diseases in spring and summer are in Yang; diseases in autumn and winter are in Yin. One must view their location and apply needles and stones accordingly. Also, back is Yang, Yang within Yang is Heart, Yang within Yin is Lung. Abdomen is Yin, Yin within Yin is Kidney, Yin within Yang is Liver, Yin within Supreme Yin is Spleen. These are all Yin-Yang, interior-exterior, inside-outside, male-female mutual correspondences, thus corresponding to Heaven's Yin-Yang. If students do not understand these principles of meridians, Yin-Yang ascending/descending, and left-right differences, such as attacking Jueyin when the disease is in Yangming, or harmonizing Taiyin when the disease is in Taiyang, then the thief pathogen remains unremoved, and the original Qi suffers damage. Effort is wasted, and contraindications are violated. How can this be avoided?
Having discussed the deficiency and excess of Zang-Fu, one must seek within the meridians.
Zang organs are Heart, Liver, Spleen, Lung, Kidney. Fu organs are Gallbladder, Stomach, Large Intestine, Small Intestine, Sanjiao, Bladder. Deficiency manifests as itching and numbness; excess requires reducing Spleen Earth. Furthermore, each meridian has Mother-Child relationships. For example, Heart deficiency is tonified at Shaohai point; Heart excess is reduced at Shaofu point. All meridians follow this, adhering to the principle of Five Elements generation.
Tracing the origin, it starts at Middle Jiao, where water initially leaks, beginning with Taiyin and ending with Jueyin. Points emerge from Yunmen and end at Qimen.
This describes the Qi and pulse of a normal person circulating through the twelve meridians, one cycle around the body. Excluding Ren and Du, there are three hundred and ninety-three points. In one day and night, it circulates fifty times.
Lung meridian originates at Zhongfu in Middle Jiao, emerges at Yunmen, and ends at Shaoshang. Mao hour (5-7 AM), Yangming Large Intestine meridian, from Shangyang to Yingxiang. Chen hour (7-9 AM), Yangming Stomach meridian, from Touwei to Lijui. Si hour (9-11 AM), Taiyin Spleen meridian, from Yinbai to Dabao. Wu hour (11 AM-1 PM), Shaoyin Heart meridian, from Jiquan to Shaochong. Wei hour (1-3 PM), Taiyang Small Intestine meridian, from Shaoze to Tinggong. Shen hour (3-5 PM), Taiyang Bladder meridian, from Jingming to Zhiyin. You hour (5-7 PM), Shaoyin Kidney meridian, from Yongquan to Shufu. Xu hour (7-9 PM), Pericardium meridian, from Tianchi to Zhongchong. Hai hour (9-11 PM), Shaoyang Sanjiao meridian, from Guanchong to Heliao. Zi hour (11 PM-1 AM), Shaoyang Gallbladder meridian, from Tongziliao to Qiaoyin. Chou hour (1-3 AM), Jueyin Liver meridian, from Dadun to Qimen, ending here.
There are twelve meridians, and collateral vessels branch into over three hundred divisions.
The twelve meridians are the regular meridians of Hand and Foot Three Yin and Three Yang. Collateral vessels, besides the fifteen main collaterals, include horizontal collaterals, silk collaterals, and sun collaterals, countless in number, scattering into over three hundred branches.
Upright, side-lying, supine, and prone positions involve over six hundred Qi and Blood observations.
This states that meridians may be upright or lateral, supine or prone. Qi and Blood circulate through acupoints, one cycle around the body. Ying-Qi travels within vessels, having over three hundred observations; Wei-Qi travels outside vessels, having over three hundred observations.
Hand and Foot Three Yang meridians: Hands go to Head, Head goes to Feet. Hand and Foot Three Yin meridians: Feet go to Abdomen, Chest goes to Hands.
This describes the mechanism of Yin ascending and Yang descending, and Qi and Blood entering and exiting. There is no difference between men and women.
To understand Ying-Sui (Following and Opposing), one must know Shun-Ni (Smooth and Reverse).
Ying-Sui involves harmonizing the flow of Ying and Wei and the coming and going of meridians. One must clarify the Yin and Yang meridians and needle according to reverse or smooth directions. Ying means pointing the needle head towards the direction from which the Qi comes; Sui means following the direction in which the Qi goes. Knowing Sui ensures Qi harmony. The method of harmonizing Qi must understand Yin-Yang ascending/descending, source and flow, and the way of reverse and smooth.
Moreover, the abundance and scarcity of Yin-Yang Qi and Blood are paramount. 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.
This discusses the differences in Qi and Blood abundance among the Three Yin and Three Yang. Remembering this is crucial for selection.
First, carefully consider the suitability of abundance and scarcity; second, observe the arriving Qi.
It means that the acupuncturist must first understand the abundance and scarcity of Qi and Blood in the regular meridians, and then observe the response of the needle Qi.
Light, slippery, slow, and not yet arrived; heavy, choppy, tight, and already arrived.
Light, floating, slippery, void, slow, and delayed indicate the arrival of True Qi has not yet occurred after insertion. Heavy, choppy, tight, and solid indicate the arrival of Righteous Qi has occurred after insertion.
Once arrived, assess cold and heat to determine retention time.
Retention means keeping the needle; Ji (fast) means quick withdrawal. This states that once Righteous Qi arrives, one must examine cold and heat to apply treatment. Thus, the classics say: "For heat needling, wait until a cold sensation is felt, then retain the needle."
If not yet arrived, guide Qi based on deficiency and excess.
This states that the needle Qi has not yet arrived. The classics say: "For deficiency, push in and advance/rub to tonify Qi. For excess, stroke, press, and flick to draw out Qi."
The arrival of Qi feels like a fish swallowing bait, rising and sinking; the absence of Qi feels like being in a deep, secluded hall.
When Qi arrives, the needle feels naturally choppy and tight, like a fish swallowing bait, moving up and down. When Qi does not arrive, the needle feels naturally light and slippery, like sitting quietly in a closed room, hearing nothing.
Fast Qi arrival brings fast results; slow Qi arrival brings slow results or untreatable conditions.
It says that if Qi arrives quickly after needling, the disease heals easily and results are fast. If Qi arrives slowly, the disease is hard to heal, with worries of being untreatable. Thus, the Fu states: "Fast Qi brings fast results, slow Qi brings slow results. If Qi does not arrive, death is certain."
Observing the method of Nine Needles, the Filiform Needle is the most subtle, corresponding to the Seven Stars, governing many points.
In ancient times, Huangdi created the Nine Needles, corresponding to Heaven and Earth, Yin and Yang, and Four Seasons. The names of the Nine Needles differ in shape. 1. Chan Needle corresponds to Heaven, 1.6 cun long, sharp tip, used to drain Yang Qi. 2. Yuan Needle corresponds to Earth, 1.6 cun long, egg-shaped tip, used to massage muscle spaces without injuring tissue. 3. Di Needle corresponds to Human, 1.6 cun long, millet-grain tip, used to press meridians and extract pathogenic Qi. 4. Feng Needle corresponds to Four Seasons, 1.6 cun long, triangular blade, used to treat stubborn diseases. 5. Pi Needle corresponds to Five Tones, 4 cun long, 0.25 cun wide, used to drain large abscesses. 6. Yuanli Needle corresponds to Six Harmonies, 1.6 cun long, slightly larger tip, round and sharp, middle slightly thick, used to treat acute conditions. 7. Hao Needle corresponds to Seven Stars, 3.6 cun long, tip like mosquito proboscis, inserted gently and retained, used to treat pain and bi-syndrome. 8. Chang Needle corresponds to Eight Winds, 7 cun long, sharp and thin, used to treat distant bi-syndrome. 9. Da Needle corresponds to Nine Fields, 4 cun long, tip slightly rounded, used to drain fluid in joints. The Nine Needles are complete. This states that among the Nine Needles, the Filiform Needle is the most refined, corresponding to Seven Stars, and is prepared for the three hundred and sixty points.
Its original form is Metal, possessing the way to eliminate evil and support righteousness.
Original form refers to the needle, made of metal. Ancients used Bian stones, now replaced by needles. Juan means to remove. When evil Qi is abundant, the needle removes it. Fu means to assist. When righteous Qi is deficient, the needle assists it.
Its length and shortness are Water, possessing the mechanism to resolve stagnation and open blockages.
This states that needles have lengths, like water. Human Qi and Blood stagnation is like blocked water. Blocked water is dredged to flow to lakes and seas. Blocked Qi and Blood are dredged by needles to circulate in meridians. Thus, the needle corresponds to Water.
Fixed needling resembles Wood, either oblique or straight.
This states that Wood has oblique and straight orientations, and needling also varies. For Yang meridians, the needle must be tilted to avoid injuring Wei-Qi; for Yin aspects, the needle must be vertical to avoid injuring Ying-Qi. Thus, the needle corresponds to Wood.
Holding the needle in the mouth compares to Fire, advancing Yang and tonifying weakness.
Mouth-holding means warming the needle in the mouth. The warmth of Qi is like fire. Lei means emaciation. Before needling, one should emulate the ancients, warming the needle in the mouth to connect Ying and Wei. Injecting one's own Yang Qi to tonify the patient's weakness. Thus, the needle corresponds to Fire.
Following mechanisms and pressing to close resembles Earth.
Xun means stroking up and down with hands to move Qi and Blood. Ji-Men means pressing the acupoint shut after needling, like filling with earth. Thus, the needle corresponds to Earth.
Actually corresponding to Five Elements, this can be known.
Five Elements are Metal, Water, Wood, Fire, Earth. This summarizes the previous text: the principle of needles corresponding to Five Elements is known.
However, this 1.6 cun needle contains profound principles.
Although the needle is only 1.6 cun long, it skillfully operates divine mechanisms, containing Water and Fire, reversing Yin and Yang. Its principles are most mysterious.
As fine as hair, it penetrates multiple branches.
Zhen refers to the needle shaft. Qi refers to pathways of Qi and Blood. Although the needle shaft is as tiny as a hair, it can penetrate the pathways of Qi and Blood in various meridians.
It can balance cold and heat of the Five Zang, and regulate deficiency and excess of the Six Fu.
Ping means to treat; Tiao means to regulate. Needles can treat Zang-Fu diseases. Cold is warmed, heat is cleared. Deficiency is tonified, excess is reduced.
Spasms and blockages are dispelled by driving away the Eight Evils.
Spasms refer to sinew constriction; blockages refer to Qi and Blood stagnation. Eight Evils are used to observe the deficiency evils of Eight Winds. Diseases with spasms and blockages require dispersing Eight Wind pathogens.
Cold, heat, pain, and bi-syndrome are cured by opening the Four Gates.
Cold refers to shivering and chills. Heat refers to tidal fever. Pain is pain. Bi is numbness. Four Gates refer to Taichong and Hegu. The Six Fu have Twelve Source points, originating from the Four Gates, specifically Taichong and Hegu.
In all needling, ensure the Spirit gathers before insertion. Upon needling, ensure the Spirit settles and Qi follows. If Spirit is not gathered, do not needle. If Spirit is settled, treatment may proceed.
When using needles, ensure the patient's spirit is focused before insertion. After needling, ensure the patient's spirit settles before manipulating Qi. If the needle feels tight and choppy, observe deficiency/excess according to this method.
At the point of fixation, prioritize Qi and Blood.
When preparing to needle, prioritize the abundance and scarcity of Yin-Yang Qi and Blood, as detailed above.
At the point of action, recognize Water and Wood as the foundation.
Action refers to needling. Water is Mother; Wood is Child. Water generates Wood. Thus, nourish the Mother to supplement deficiency, reduce the Child to balance excess. This states that needling must first recognize the Mother-Child generation principle. Mentioning Water and Wood but not Earth, Metal, Fire is for brevity.
Heaven, Earth, Human are the Three Talents. Yongquan, Xuanji, Baihui.
Baihui is on the head, corresponding to Heaven; Xuanji is on the chest, corresponding to Human; Yongquan is on the sole of the foot, corresponding to Earth. This is the Three Talents.
Upper, Middle, Lower are the Three Regions. Dabao, Tianshu, Dijii.
Dabao is behind the breast, Upper Region. Tianshu is beside the navel, Middle Region. Dijii is on the leg, Lower Region. This is the Three Regions.
Yang Qiao, Yang Wei, and Du Mai govern superficial diseases of shoulder, back, waist, and legs.
Yang Qiao starts at the heel, runs along the lateral malleolus, enters Fengchi. Yang Wei maintains the meeting of all Yang vessels. Like the Hui-Meeting of Fu organs at Tai Cang. Du Mai starts... waist and legs superficial diseases.
Yin Qiao, Yin Wei, Ren, Chong, Dai remove internal coagulation of heart, abdomen, hypochondrium, and ribs.
Yin Qiao starts at the heel, runs along the medial malleolus to the throat, crossing Chong Mai. Yin Wei maintains the intersection of all Yin vessels. Like Foot Taiyin... running alongside the navel to the chest. Dai Mai starts at the costal region, encircles the body like a belt. These five extraordinary Yin vessels treat internal diseases of heart, abdomen, hypochondrium, and ribs.
Er Ling, Er Qiao, Er Jiao seem continuous and connect the Five Bodies.
Er Ling: Yinling, Yangling. Er Qiao: Yin Qiao, Yang Qiao. Er Jiao: Yin Jiao, Yang Jiao. Xu means connect. Wu Ti means Five Bodies. These six points connect sequentially at hands, feet, and head.
Liang Jian, Liang Shang, Liang Jing rely on each other and branch into two.
Liang Jian: Erjian, Sanjian. Liang Shang: Shaoshang, Shangyang. Liang Jing: Tianjing, Jianjing. These six points branch distinctly on the two arms.
Regarding another method of point selection, there must be measurements. First judge your intent, then observe flesh distribution.
This describes measuring points. Using male left/female right, bend middle finger and thumb into a ring, taking the inner crease angle as one cun, varying by height and size. Measure between bone joints and hairlines.
Obtained by extending or flexing, or by lying flat and stabilizing.
Extending/flexing: e.g., Huantiao requires extending lower leg and flexing upper leg to find the point. Flat/stable: lying flat, sitting upright, or standing naturally. e.g., Chengjiang is in the depression below the lip.
On the lateral side of sinews and bones in Yang regions, depressions are true points. Between Yin aspects, arterial response confirms them.
Yang regions are Yang meridians. e.g., Hegu, Zusanli, Yanglingquan: take the depression beside the bone. Yin regions are Yin meridians. e.g., Jimen, Wuli, Taichong: in flexed areas, the arterial pulse under the finger confirms the true point.
Selecting one point from five ensures accuracy; selecting one meridian from three corrects it.
This states that selecting one point from five candidates ensures precision. Selecting one meridian from three verifies its correctness.
Head and shoulder points are numerous; Du and Ren meridians are easy to locate.
Head and shoulder points are many; doctors judge size and fatness to differentiate. Du and Ren meridians run along the midline of back and abdomen, making them easy to locate with measurements.
Clarify Biao and Ben to discuss deep and shallow needling meridians.
Biao (Branch) and Ben (Root) have multiple meanings: Six Meridian Biao/Ben, Heaven/Earth Yin/Yang Biao/Ben, Disease transmission Biao/Ben. For Six Meridians: ... Taiyang Ben is at Weizhong, Biao is at Renying, cheek, and hangsang. Taiyin Ben is 4 cun anterior to Zhongfeng, Biao is at Pishu and tongue root. Shaoyin Ben is 3 cun above medial malleolus, Biao is at Shenshu and sublingual veins. Jueyin Ben is 5 cun above Xingjian, Biao is at Ganshu... Yangming Ben is in elbow bone, Biao is at forehead... Taiyin Ben is between tendons 2 cun above wrist, Biao is 3 cun below tendon... These are the Twelve Meridian selections.
Classics state: Diseases have Biao and Ben; needling has reverse/compliant and shallow/deep principles. All needling methods must distinguish Yin/Yang, correspond front/back, apply reverse/compliant, and relate Biao/Ben. Treatment may target Biao or Ben, reverse or compliant. Knowing reverse/compliant leaves no gap. Knowing Biao/Ben ensures success; ignoring them is reckless. Yin/Yang, Biao/Ben, reverse/compliant are the ways. Small words imply great meaning... Easy words, but worldly understanding cannot reach them. Treating oppositely is reverse; treating appropriately is compliant. Primary disease then reversal: treat Ben. Reversal then primary disease: treat Ben. Primary disease then cold: treat Ben. Heat then primary disease: treat Ben. These five treat Ben. Heat then fullness in middle: treat Biao. Primary disease then diarrhea: ...