治其本。先泄而后生他病者，治其本，必且调之，乃治其他病。先病而后中满者，治其标；
先中满而后烦心者，治其本。大小便不利治其标，大小便利，治其本。大小便不利而生病者
，治其本。病发而有余，本而标之，先治其本，后治其标。病发而不足，标而本之，先治其
标，后治其本。又云∶得病日为本，传病为标也。浅深者，刺阳经必中荣，须浅而卧针，无
伤于卫也。刺阴分中卫，须深而立针，无损于荣也。此谓阴阳标本，浅深之道也。
住痛移疼，取相交相贯之经。
此言用针之法，有住痛移疼之功者，必先以针左行左转，而得九数，复以右行右转而得
六数
隆别走于太阴脾经，此之类也。
岂不闻脏腑病而求门、海、俞、募之类。
门海者，如章门，气海之类。俞者，五脏六腑之俞也，俱在背部二行中。募者，脏腑之
募。
，小肠募关元，但三焦、包络，膀胱无募矣。此言五脏六腑之有病，必取此门海俞募之穴而
刺之，最微妙矣。
经络滞而求原别交会之道。
原者，十二经之原也。别，阳别也。交，阴交也。会，八会也。夫十二原者，胆原丘墟
，肝原
，肾原太 ，三焦原阳池，包络原大陵。八会者，血会膈俞，气会膻中，脉会太渊，筋会阳
陵泉，骨会大杼。髓会绝骨脏会章门，腑会中脘也。此言经络血气凝结不通者，必取此原
别交会之穴而刺之。
更穷四根三结，根据标本而刺无不痊。
根结者，十二经之根结也。《灵枢经》云∶足太阴根于隐白，结于太仓也。足少阴根于
涌泉
兑，结于钳耳也。少阳根于窍阴，结于耳也。手太阳根于少泽，结于天窗、支正也。手少阳
根于关冲，结于天牖、外关也。手阳明根于商阳，结于扶突、偏历也。手三阴之经未载，不
敢强注。又云四根者，耳根、鼻根、乳根、脚根也。三结者，胸结、腹结、便结也。此言能
究根结之理，根据上文标本之法刺之，则疾无不愈也。
但用八法五门，分主客而刺无不效。
八法者，奇经八脉也。公孙冲脉胃心胸，内关阴维下总同，临泣胆经连带脉，阳维目锐
外关
配合，分于五也。甲与己合，乙与庚合，丙与辛合，丁与壬合，戊与癸合也。主客者，公
孙主内关客
穴，先主后客，而无不效也。详载于后。
八脉始终连八会，本是纪纲。
八脉者，即奇经也，注见上文。八会者气、血、脉、筋、骨、髓、脏、腑之会也，亦注
见前。纪纲者，如纲之有纲也。此言奇经八脉起止，连及八会，本是人身经脉之纲领也。
十二经络十二原，是一枢要。
十二经、十五络、十二原穴，俱注见前。此言十二原者，乃十二经络出入门户之枢纽也
一日取六十六穴之法，方见幽微。
六十六穴者，即子午流注，井荥俞原经合也。阳干注腑三十六穴，阴干注脏三十穴，共成
六十六穴，俱载于后子
流注之中一穴用之，则幽微之理可见矣。
一时取一十二经之原，始知要妙。
十二经原，注见于前。此言一时之中，当审此日是何经所主，当此之时该取本日此经之
原穴而刺之，则流注之法玄妙始可知矣。
原夫补泻之法，非呼吸而在手指。
此言补泻之法，非但呼吸，而在乎手指之法也。法分十四者，循扪提按，弹捻搓盘，
推内动摇，爪切进退出摄者是也。法则如斯，巧拙在人之活法，备详金针赋内。
速效之功，要交正而识本经。
交正者，如大肠与肺为传送之府，心与小肠为受盛之官，脾与胃为消化之官，肝与胆为
清净
小肠之穴兼之。余仿此。言能识本经之病，又要认交经正经之理，则针之功必速矣。
交经缪刺，左有病而右畔取。
缪刺者，刺络脉也。右痛而刺左，左痛而刺右，此乃交经缪刺之理也。
泻络远针，头有病而脚上针。
三阳之经，从头下足，故言头有病，必取足穴而刺之。
巨刺与缪刺各异。
巨刺者，刺经脉也。痛在左而右脉病者，则巨刺之，左痛刺右，右痛刺左，中其经也。
缪刺
左盛则右病，右盛则左病。亦有移易者，右痛未已而左脉先病。如此者，必巨刺之，中其经
，非络脉也。故络病，其经与经脉缪处，故曰缪刺。此刺法之相同，但一中经，一中络之异
耳。
微针与妙刺相通。
微针者，刺之巧也；妙刺者，针之妙也。言二者之相通。
观部分而知经络之虚实。
言针入肉分，则以天人地三部而进，必察其得气，则内外虚实而可知矣。又云∶察脉之
三部，则知何经虚，何经实也。
视沉浮而辨脏腑之寒温。
言下针之后，看针气缓急，可决脏腑之寒热也。
且夫先令针耀，而虑针损；次藏口内，而欲针温。
言欲下针之时，必先令针光耀，看针莫有损坏，次将针含于口内，令针温暖，与荣卫相
接，无相触犯也。
目无外视，手如握虎，心无内慕，如待贵人。
此戒用针之士，贵乎专心诚意而自重也。令目无他视，手如握虎，恐有伤也。心无他想
，如
暮，着意留心，不失其所，此之谓也。
左手重而多按，欲令气散。右手轻而徐入，不痛之因。
言欲下针之时，必先以左手大指爪甲于穴上切之，则令其气散，以右手持针，轻轻徐入
，此乃不痛之因也。
空心恐怯，直立侧而多晕。
空心者，未食之前。此言无刺饥人，其气血未定，则令人恐惧，有怕怯之心，或直立或
侧卧，必有眩晕之咎也。
背目沉掐，坐卧平而少昏。
此言欲下针之时，必令患人勿视所针之处。以手爪甲重切其穴，或卧或坐，而无昏闷之
患也。
推于十干十变，知孔穴之开阖。
十干者，甲、乙、丙、丁、戊、己、庚、辛、壬、癸也。十变者，逐日临时之变也。备
载于《灵龟八法》之中。
故得时为之开，失时为之阖。苟能明此，则知孔穴之得失也。
论其五行、五脏，察日时之旺衰。
五行、五脏俱注见前。此言病于本日时之下，得五行生者旺，受五行克者衰。知心之病
，得甲乙之日时者，生旺；遇壬癸之日时者，克衰。余皆仿此。
伏如横弩，应若发机。
此言用针之捷效，如射之发中也。
阴交、阳别而定血晕，阴跷、阳维而下胎衣。
阴交穴有二，一在脐下一寸，一在足内踝上三寸，名三阴之交也。此言二穴能定妇人之
血晕，又言照海、内关二穴，能下产妇之胎衣也。
痹厥偏枯，迎随俾经络接续。
痹厥者，四肢厥冷麻痹也。偏枯者，中风半身不遂偏枯也。言治此证，必须接气通经，
更以迎随之法，使血脉贯通，经络接续也。
漏崩带下，温补使气血根据归。
漏崩带下者，女子之疾也。言有此证，必须温针待暖以补之，使荣卫调和而归根据也。
静以久留，停针待之。
此言下针之后，必须静而久停之。
必准者，取照海治喉中之闭塞；端的处，用大钟治心内之呆痴。
照海等穴，俱载折量法中，故不重录。
大抵疼痛实泻，痒麻虚补。
此言疼痛者热，宜泻之以凉；痒麻者冷，宜补之以暖。
体重节痛而俞居，心下痞满而井主。
俞者，十二经中之俞穴。井者，十二经中之井也。
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；胁痛肋疼，
针飞虎。
太冲等穴，俱载后图。但飞虎穴即章门穴也。又云是支沟穴，以手于虎口一飞，中指尽
处是穴也。
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；眼痒眼痛，泻光明
于地
而可取 地五者，即地五会也。
由是午前卯后，太阴生而疾温；离左酉南，月死朔而速冷。
此以月生死为期，午前卯后者，辰、巳二时也。当此之时，太阴月之生也，是故月廓空
无泻
速冷之。将一月而比一日也。经云∶月生一日一 ，二日二 ，至十五日十五 ，十六日十
四，十七日十三 ，渐退至三十日一 也。月望巳前谓之生，月望巳后谓之死。午前谓之
生，午后谓之死也。
循扪弹弩，留吸母而坚长。
循者，用针之后，以手上下循之，使血气往来也。扪者，出针之后，以手扪闭其穴，使
气不
爪下伸提，疾呼子而嘘短。
爪下者，切而下针也。伸提者，施针轻浮豆许曰提。疾呼子者，实则泻其子，务待寒至
之后，去之速，而嘘且短矣。
动退空歇，迎夺右而泻凉。
动退者，以针摇动而退也。如气不行，将针伸提而已。空歇者，撒手而停针也。迎以针
逆而迎之，夺即泻其子也。如心之病，必泻脾胃之子。此言欲泻必施此法也。
推内进搓，随济左而补暖。
推内进者，用针推内而入也。搓者，犹如搓线之状，慢慢转针，勿令太紧也。随，以针
顺而随之。济则济其母也，如心之病，必补肝胆之母。此言欲补必用此法也。
慎之，大凡危疾色脉不顺而莫针。
慎之者，戒之也。此言有危笃之疾，必观其形色，而察其脉，若相反者，莫与用针。恐
劳而无功，反获罪也。
寒热风阴，饥饱醉劳而切忌。
此言无针大寒、大热、大风、大阴雨、大饥、大饱、大醉、大劳，凡此之类，决不可用
针，实大忌也。
望不补而晦不泻，弦不夺而朔不济。
望，每月十五日也。晦，每月三十日也。弦、有上弦、下弦。上弦，或初七或初八。下
弦，
于此哉？
精其心而穷其法，无灸艾而坏其皮。
此言灸也，勉医者宜专心究其穴法，无误于着艾之功，庶免于犯于禁忌，而坏人之皮肉
也。
正其理而求其原，勉投针而失其位。
此言针也，勉学人要明其针道之理，察病之原，则用针不失其所也。
避灸处而和四肢，四十有九；禁刺处而除六俞，二十有二。
禁灸之穴四十五，更和四肢之井，共四十九也。禁针之穴二十二，外除六腑之俞也，
俱载于前。
抑又闻高皇抱疾未瘥，李氏刺巨阙而复苏，太子暴死为厥，越人针维会而再醒。肩井
、
纂针交俞而妖精立出。取肝俞与命门，使瞽士视秋毫之末。刺少阳与交别，俾聋夫听夏蚋之
声。
此引先师用针，有此立效之功，以砺学人用心之诚耳。
且夫去圣逾远，此道渐坠，或不得意而散其学，或愆其能而犯禁忌。愚庸智浅，难契于
玄言。至道渊深，得之者有几，偶述斯言，不敢示诸明达者焉。庶几乎童蒙之心启。
此先师叹圣贤之古远，针道之渐衰。理法幽深，难造其极，复以谦逊之言以结之。吁，
窦太
治疗疾病的根本。如果先发生其他疾病，随后出现中满（胸腹胀满）症状的，应当先治其根本；必须先疏通气机，然后才能治疗其他疾病。如果先患病，随后出现中满症状的，应当先治标（中满）；如果先出现中满，随后出现心烦的，应当先治其本（中满）。大小便不通利的，先治标（通利二便）；大小便通利的，治其本。因大小便不通利而引发其他疾病的，治其本。病邪亢盛有余的，先治其本，后治其标；正气虚弱不足的，先治其标，后治其本。又说：初得病为本，病传变后为标。
关于针刺深浅的道理：刺阳经必须中取荣穴，针须浅刺且让患者卧位，以免损伤卫气。刺阴分中卫气，针须深刺直入，以免损伤荣血。这就是阴阳标本与针刺深浅的原则。
要消除疼痛，需选取相互交会贯通的经脉穴位。
这里讲的是用针的方法，具有止痛移痛功效的，必须先向左行针并左转，达到九数（阳数），再向右行针并右转，达到六数（阴数）。例如足太阳膀胱经的络穴飞扬，别走于足太阴脾经，就是这类情况。
难道没听说过脏腑有病，要寻求“门”、“海”、“俞”、“募”等穴位吗？
所谓“门海”，如章门穴、气海穴之类。“俞”指五脏六腑的背俞穴，都位于背部第二侧线中。“募”指脏腑的募穴。例如肺募中府，心募巨阙，肝募期门，胆募日月，脾募章门，胃募中脘，大肠募天枢，小肠募关元。只有三焦和心包络没有单独的募穴。这里说的是五脏六腑有病，必须选取这些门、海、俞、募穴进行针刺，最为精妙。
经络气血滞涩，需寻找原穴、别络、交会穴的治疗之道。
“原”指十二经的原穴。“别”指阳经的别络。“交”指阴经的交会穴。“会”指八会穴。十二原穴分别是：胆原丘墟，肝原太冲，肾原太溪，三焦原阳池，心包络原大陵。八会穴分别是：血会膈俞，气会膻中，脉会太渊，筋会阳陵泉，骨会大杼，髓会绝骨（悬钟），脏会章门，腑会中脘。这里说的是经络气血凝结不通者，必须选取这些原穴、别络、交会穴进行针刺。
“根结”指十二经的根结理论。《灵枢经》说：足太阴脾经根于隐白穴，结于太仓（中脘穴）。足少阴肾经根于涌泉穴，结于廉泉穴。足阳明胃经根于厉兑穴，结于头维穴。足太阳膀胱经根于至阴穴，结于睛明穴。足少阳胆经根于窍阴穴，结于听宫穴。手太阳小肠经根于少泽穴，结于天窗、支正穴。手少阳三焦经根于关冲穴，结于天牖、外关穴。手阳明大肠经根于商阳穴，结于扶突、偏历穴。手三阴经的根结原文未载，不敢强行注释。另外所说的“四根”是指耳根、鼻根、乳根、脚根。“三结”是指胸结、腹结、便结。这里说的是能究明根结之理，依据上文标本之法针刺，则疾病无不能治愈。
“八法”指奇经八脉。公孙穴通冲脉，主治胃心胸疾病；内关穴通阴维脉，主治心、胸、胃下部总同之疾；临泣穴通带脉，连及胆经；外关穴通阳维脉，连及目锐眦。配合起来，分为五类。这是基于天干相合的原理：甲与己合，乙与庚合，丙与辛合，丁与壬合，戊与癸合。所谓“主客”，是以公孙为主穴，内关为客穴，先刺主穴后刺客穴，则无不奏效。详细记载在后面。
“八脉”即奇经八脉，注见上文。“八会”是气、血、脉、筋、骨、髓、脏、腑的会穴，也注见前文。“纪纲”如同网的总绳。这里说的是奇经八脉的起止，连及八会穴，本是人身经脉的纲领。
十二经络对应十二原穴，是一个关键枢纽。
十二经、十五络、十二原穴，俱注见前文。这里说的是十二原穴，乃是十二经络出入门户的枢纽。
一日取用六十六穴的方法，方能见识其中的幽微奥妙。
“六十六穴”即子午流注中的井、荥、俞、原、经、合穴。阳干注腑三十六穴，阴干注脏三十穴，共成六十六穴，俱载于后文的流注之中。一穴用之，则幽微之理可见矣。
一时取用十二经的原穴，始知针灸的要妙。
十二经原穴，注见于前文。这里说的是在一时之中，应当审察本日是何经所主，此时应当取本日此经的原穴进行针刺，则流注之法玄妙始可知矣。
这里说的是补泻之法，不仅在于呼吸配合，更在于手指的手法。手法分为十四种：循、扪、提、按、弹、捻、搓、盘、推、内、动摇、爪切、进、出、摄。法则如此，巧拙在于人的灵活运用，详见《金针赋》。
速效的功效，关键在于认清经脉交接的正理和本经所属。
“交正”指经脉交接的正理，如大肠与肺为表里传送之府，心与小肠为表里受盛之官，脾与胃为表里消化之官，肝与胆为表里清净之官。针刺时，可兼取表里经之穴。其余仿此类推。意思是能识得本经之病，又要认清交经正经之理，则针之功必速矣。
交经缪刺，左边有病从右边取穴。
“缪刺”是刺络脉的方法。右痛刺左，左痛刺右，这便是交经缪刺的道理。
泻络远取，头部有病在脚上取穴。
三阳经从头下行至足，所以说头有病，必须取足部穴位进行针刺。
“巨刺”是刺经脉的方法。痛在左侧而右侧脉象异常者，则用巨刺，左痛刺右，右痛刺左，中其经脉。缪刺则是刺络脉。左侧盛则右侧发病，右侧盛则左侧发病。也有病情转移的，右侧疼痛未止而左侧脉象先病。这种情况，必须用巨刺，中其经脉，而非络脉。所以络病，其经与经脉交错，故曰缪刺。这两种刺法相同之处，只在于一中经脉，一中络脉的区别。
观察分部可以知道经络的虚实。
意思是针入肉分，则以天、人、地三部进针，必须察看得气与否，则内外虚实而可知矣。又说：诊察脉之三部，则知何经虚，何经实也。
视察沉浮可以辨别脏腑的寒温。
意思是下针之后，看针气的缓急，可决断脏腑的寒热。
况且首先要使针光亮，并顾虑针是否损坏；其次将针含在口中，使针温暖。
意思是欲下针之时，必先令针光耀，检查针莫有损坏，次将针含于口内，令针温暖，与营卫相接，无相触犯。
眼睛不要向外看，手要像握虎一样稳重，内心不要有杂念，要像等待贵人一样恭敬。
这是告诫用针之士，贵在专心诚意而自重。令目无他视，手如握虎，恐有伤也。心无他想，如待贵人，暮夜着意留心，不失其所，此之谓也。
左手重按多揉，欲令气散；右手轻徐进针，是不痛的缘故。
意思是欲下针之时，必先以左手大指爪甲于穴上切之，则令其气散，以右手持针，轻轻徐入，此乃不痛之因也。
“空心”指未食之前。这里说的是不可针刺饥饿之人，其气血未定，则令人恐惧，有怕怯之心，或直立或侧卧，必有眩晕之咎也。
这里说的是欲下针之时，必令患人勿视所针之处。以手爪甲重切其穴，或卧或坐，而无昏闷之患也。
推演十天干十变，知道孔穴的开阖时机。
“十干”指甲、乙、丙、丁、戊、己、庚、辛、壬、癸。“十变”指逐日临时之变。备载于《灵龟八法》之中。
所以得时则为开，失时则为阖。若能明白此理，则知孔穴的得失。
五行、五脏俱注见前文。这里说的是病于本日时之下，得五行生者旺，受五行克者衰。知心之病，得甲乙之日时者，生旺；遇壬癸之日时者，克衰。余皆仿此。
潜伏如横弩待发，应验若发机中靶。
这里说的是用针之捷效，如射之发中也。
“阴交”穴有二，一在脐下一寸，一在足内踝上三寸，名三阴之交（三阴交）。这里说的是二穴能定妇人之血晕，又言照海、内关二穴，能下产妇之胎衣也。
“痹厥”指四肢厥冷麻痹。“偏枯”指中风半身不遂偏枯。言治此证，必须接气通经，更以迎随之法，使血脉贯通，经络接续也。
“漏崩带下”指女子之疾。言有此证，必须温针待暖以补之，使营卫调和而归依也。
静留久候，停针以待气至。
这里说的是下针之后，必须静而久停之。
必定准确的是，取照海穴治疗喉中之闭塞；确切的方法是，用大钟穴治疗心内之呆痴。
照海等穴，俱载折量法中，故不重录。
“俞”指十二经中之俞穴。“井”指十二经中之井穴。
心胀咽痛，针刺太冲穴必除；脾冷胃疼，泻公孙穴立愈。胸满腹痛，刺内关穴；胁痛肋疼，针飞虎穴（章门穴）。
太冲等穴，俱载后图。但飞虎穴即章门穴也。又云是支沟穴，以手于虎口一飞，中指尽处是穴也。
筋挛骨痛而补魂门穴，体热劳嗽而泻魄户穴。头风头痛，刺申脉与金门穴；眼痒眼痛，泻光明穴于地五会穴。
由是午前卯后，太阴生而疾温；离左酉南，月死朔而速冷。
这里以月生死为期，午前卯后者，指辰、巳二时。当此之时，太阴月之生也，是故月廓空无泻，速冷之。将一月而比一日也。经云：月生一日一，二日二，至十五日十五，十六日十四，十七日十三，渐退至三十日一也。月望巳前谓之生，月望巳后谓之死。午前谓之生，午后谓之死也。
“循”指用针之后，以手上下循之，使血气往来也。“扪”指出针之后，以手扪闭其穴，使气不外泄。“爪下伸提，疾呼子而嘘短。”指切而下针也。伸提者，施针轻浮豆许曰提。疾呼子者，实则泻其子，务待寒至之后，去之速，而嘘且短矣。
“动退”者，以针摇动而退也。如气不行，将针伸提而已。“空歇”者，撒手而停针也。“迎”以针逆而迎之，“夺”即泻其子也。如心之病，必泻脾胃之子。此言欲泻必施此法也。
“推内进”者，用针推内而入也。“搓”者，犹如搓线之状，慢慢转针，勿令太紧也。“随”，以针顺而随之。“济”则济其母也，如心之病，必补肝胆之母。此言欲补必用此法也。
“慎之”者，戒之也。这里说的是有危笃之疾，必观其形色，而察其脉，若相反者，莫与用针。恐劳而无功，反获罪也。
这里说的是无针大寒、大热、大风、大阴雨、大饥、大饱、大醉、大劳，凡此之类，决不可用针，实大忌也。
望日不补，晦日不泻，弦日不夺，朔日不济。
“望”，每月十五日也。“晦”，每月三十日也。“弦”，有上弦、下弦。上弦，或初七或初八。下弦，或二十二或二十三。于此哉？
这里说的是灸也，勉医者宜专心究其穴法，无误于着艾之功，庶免于犯于禁忌，而坏人之皮肉也。
端正其理以求其源，努力投针而不失其位。
这里说的是针也，勉学人要明其针道之理，察病之原，则用针不失其所也。
避开禁灸处而调和四肢，共有四十九穴；禁刺处而除去六俞，共有二十二穴。
禁灸之穴四十五，更和四肢之井，共四十九也。禁针之穴二十二，外除六腑之俞也，俱载于前。
我又听说，高皇抱疾未瘥，李氏刺巨阙穴而复苏；太子暴死为厥，越人针维会穴而再醒。肩井、纂针交俞而妖精立出。取肝俞与命门，使瞽士视秋毫之末。刺少阳与交别，俾聋夫听夏蚋之声。
这里引用先师用针，有此立效之功，以砺学人用心之诚耳。
况且距离圣贤时代已远，此道逐渐衰落，有人不得要领而放弃学业，有人欠缺能力而违反禁忌。我愚庸智浅，难以契合玄妙之言。至高之道渊深，得之者有几，偶然述说这些话，不敢示诸明达者焉。希望借此启发童蒙之心。
这是先师感叹圣贤古远，针道渐衰。理法幽深，难造其极，复以谦逊之言以结之。吁，窦太...
Treat the root. If other diseases occur first and then fullness in the middle (chest/abdominal distension) develops, treat the root; one must regulate the qi first, and then treat other diseases. If a disease occurs first and then fullness in the middle develops, treat the branch (symptom/fullness); if fullness in the middle occurs first and then vexation of the heart develops, treat the root. For difficulty in urination and defecation, treat the branch; for free urination and defecation, treat the root. If other diseases arise due to difficulty in urination and defecation, treat the root. When pathogenic factors are excessive and surplus, treat the root first and the branch later; when deficiency is present, treat the branch first and the root later. It is also said: the initial onset of disease is the root, and the transmission/spread of disease is the branch.
Regarding the depth of needling: Needling Yang meridians requires targeting the Ying-Spring points; the needle must be inserted shallowly with the patient lying down, without damaging the Wei-Qi. Needling Yin regions to reach the Wei-Qi requires deep insertion, without damaging the Ying-Blood. This refers to the principles of Yin-Yang, Root/Branch, and depth of needling.
To stop pain and move discomfort, select meridians that intersect and connect.
This section discusses the method of using needles, which has the effect of stopping pain and moving discomfort. One must first rotate the needle to the left and turn it counter-clockwise until the number nine (Yang number) is reached, then rotate to the right and turn clockwise until the number six (Yin number) is reached. For example, the Luo-Connecting point Feiyang (BL58) of the Foot-Taiyang Bladder Meridian connects to the Foot-Taiyin Spleen Meridian; this is such a case.
Have you not heard that for Zang-Fu diseases, one should seek points such as "Men" (Gate), "Hai" (Sea), "Shu" (Transporting), and "Mu" (Alarm) points?
"Men Hai" refers to points like Zhangmen (LR13) and Qihai (CV6). "Shu" refers to the Back-Shu points of the Five Zang and Six Fu organs, all located in the two lines on the back. "Mu" refers to the Front-Mu points of the Zang-Fu organs. For instance, Fei Mu is Zhongfu (LU1), Xin Mu is Juque (CV14), Gan Mu is Qimen (LR14), Dan Mu is Riyue (GB24), Pi Mu is Zhangmen (LR13), Wei Mu is Zhongwan (CV12), Dachang Mu is Tianshu (ST25), Xiaochang Mu is Guanyuan (CV4). Only the Sanjiao and Pericardium do not have separate Mu points. This states that for diseases of the Five Zang and Six Fu organs, one must select these Men, Hai, Shu, and Mu points for needling, which is most subtle and effective.
For stagnation in the meridians, seek the methods of Yuan-Source, Bie-Luo, Jiao-Hui (intersecting/converging) points.
"Yuan" refers to the Yuan-Source points of the Twelve Meridians. "Bie" refers to the Bie-Luo (separating/collateral) points of Yang meridians. "Jiao" refers to the intersecting points of Yin meridians. "Hui" refers to the Eight Hui (Meeting) points. The Twelve Yuan-Source points are: Dan Yuan Qiuxu (GB40), Gan Yuan Taichong (LR3), Shen Yuan Taixi (KI3), Sanjiao Yuan Yangchi (TE4), Baoluo (Pericardium) Yuan Daling (PC7). The Eight Hui points are: Blood Hui Geshu (BL17), Qi Hui Tanzhong (CV17), Mai Hui Taiyuan (LU9), Jin Hui Yanglingquan (GB34), Gu Hui Dazhu (BL11), Sui Hui Juegu (GB39), Zang Hui Zhangmen (LR13), Fu Hui Zhongwan (CV12). This states that for condensation and blockage of Qi and Blood in the meridians, one must select these Yuan, Bie, Jiao, and Hui points for needling.
Further explore the Four Roots and Three Knots, and according to the Root/Branch principles, there will be no cure that fails.
"Root and Knot" refers to the Root-Knot theory of the Twelve Meridians. The *Ling Shu* states: The Foot-Taiyin Spleen Meridian roots at Yinbai (SP1) and knots at Tai Cang (Zhongwan CV12). The Foot-Shaoyin Kidney Meridian roots at Yongquan (KI1) and knots at Lianquan (CV23). The Foot-Yangming Stomach Meridian roots at Lidui (ST45) and knots at Touwei (ST8). The Foot-Taiyang Bladder Meridian roots at Zhiyin (BL67) and knots at Jingming (BL1). The Foot-Shaoyang Gallbladder Meridian roots at Qiaoyin (GB44) and knots at Tinggong (SI19). The Hand-Taiyang Small Intestine Meridian roots at Shaoze (SI1) and knots at Tianchuang (SI16) and Zhengzheng (SI7). The Hand-Shaoyang Sanjiao Meridian roots at Guanchong (TE1) and knots at Tianyou (TE16) and Waiguan (TE5). The Hand-Yangming Large Intestine Meridian roots at Shangyang (LI1) and knots at Futu (LI18) and Pianli (LI6). The Root-Knot of the Hand-Yin meridians is not recorded in the text, so I dare not force an annotation. Furthermore, the "Four Roots" refer to the roots of the ears, nose, breasts, and feet. The "Three Knots" refer to the knots of the chest, abdomen, and bowels/bladder. This states that by understanding the principle of Roots and Knots and needling according to the aforementioned Root/Branch methods, diseases can be cured.
Merely use the Eight Methods and Five Gates, distinguish Master and Guest, and there will be no needling that is ineffective.
"Eight Methods" refers to the Eight Extraordinary Vessels. Gongsun (SP4) connects to the Chong Mai, treating stomach, chest, and heart issues; Neiguan (PC6) connects to the Yin Wei Mai, treating lower chest, heart, and stomach issues; Linqi (GB41) connects to the Dai Mai and Gallbladder meridian; Waiguan (TE5) connects to the Yang Wei Mai and lateral eye corner. Combined, they form five categories. This is based on the combination of Heavenly Stems: Jia combines with Ji, Yi with Geng, Bing with Xin, Ding with Ren, Wu with Gui. "Master and Guest" refers to using Gongsun as the Master point and Neiguan as the Guest point; needle the Master first, then the Guest, and efficacy is assured. Detailed records follow.
The Eight Extraordinary Vessels always connect to the Eight Hui points, serving as the general guidelines.
"The Eight Vessels" are the Eight Extraordinary Vessels, noted above. "Eight Hui" are the meeting points of Qi, Blood, Mai, Jin, Gu, Sui, Zang, and Fu, also noted above. "Ji Gang" refers to the main rope of a net. This states that the start and end of the Eight Extraordinary Vessels, connecting to the Eight Hui points, serve as the general guidelines of the body's meridians.
The Twelve Meridians correspond to the Twelve Yuan-Source points, forming a key pivot.
The Twelve Meridians, Fifteen Collaterals, and Twelve Yuan-Source points are noted above. This states that the Twelve Yuan-Source points are the pivots of the entry and exit of the Twelve Meridian pathways.
The method of selecting sixty-six points in one day reveals the subtleties.
"The sixty-six points" refer to the Jing-River, Ying-Spring, Shu-Stream, Yuan-Source, Jing-River, and He-Sea points in the Zi Wu Liu Zhu (Midnight-Noon Ebb-Flow) system. Yang stems nourish the Fu organs with thirty-six points, Yin stems nourish the Zang organs with thirty points, totaling sixty-six points, all recorded in the subsequent Liu Zhu text. Using one point reveals the subtle principles.
Selecting the Yuan-Source points of the Twelve Meridians in one hour reveals the essence.
The Twelve Meridian Yuan-Source points are noted above. This states that within an hour, one should examine which meridian is dominant on that day and time, and needle the Yuan-Source point of that meridian for that day; thus, the mystery of the Liu Zhu method becomes known.
As for tonification and sedation methods, they lie not in respiration but in finger techniques.
This states that tonification and sedation depend not only on respiration but on finger manipulation. There are fourteen techniques: Xun (rubbing), Men (covering), Ti (lifting), An (pressing), Tan (plucking), Nian (twirling), Cuo (friction), Pan (rolling), Tui (pushing), Na (inserting), Yao Dong (shaking), Zhao Qie (nail pressing), Jin (advancing), Chu (withdrawing), She (releasing). The rules are as stated; skill depends on flexible application, detailed in the *Jin Zhen Fu*.
Rapid efficacy requires recognizing the intersection of meridians and the primary meridian.
"Jiao Zheng" refers to the correct intersection of meridians, e.g., Large Intestine and Lung are interior-exterior transmitting organs; Heart and Small Intestine are interior-exterior receiving organs; Spleen and Stomach are interior-exterior digestive organs; Liver and Gallbladder are interior-exterior pure organs. When needling, one may combine points from both meridians. Others follow this pattern. It means recognizing the disease of the primary meridian and understanding the principle of intersecting meridians ensures rapid efficacy.
Intersecting Meridian Miao Needling: Disease on the left, take points on the right.
"Miao Ci" (Miao Needling) involves needling collateral vessels. Pain on the right treated by needling the left, pain on the left treated by needling the right; this is the principle of Intersecting Meridian Miao Needling.
Sedate collaterals and distant needling: Head disease, needle foot points.
The Three Yang meridians descend from head to foot; thus, for head disease, one must select foot points for needling.
Ju Ci differs from Miao Ci.
"Ju Ci" (Ju Needling) involves needling the main meridians. If pain is on the left but the pulse on the right is abnormal, use Ju Needling: left pain needle right, right pain needle left, targeting the main meridian. Miao Ci targets collaterals. Left excess causes right disease, right excess causes left disease. Sometimes pathology shifts; right pain persists while left pulse becomes diseased. In such cases, use Ju Needling, targeting the main meridian, not the collateral. Thus, collateral disease intersects with main meridians, hence "Miao" (intersecting). These two methods are similar, differing only in whether they target the main meridian or the collateral.
Micro-needling and subtle needling are interconnected.
"Micro-needling" refers to the skill of needling; "subtle needling" refers to the subtlety of the technique. They are interconnected.
Observing sections reveals the deficiency and excess of meridians.
It means inserting the needle into flesh layers, advancing through Heaven, Human, and Earth levels, and observing De Qi; thus, internal and external deficiency/excess can be known. Also, examining the three positions of the pulse reveals which meridians are deficient or excess.
Observing floating/sinking differentiates cold/heat of Zang-Fu.
It means after inserting the needle, observing the speed/slowness of the needle sensation determines the cold/heat of the Zang-Fu.
First, ensure the needle is bright and check for damage; second, keep it in the mouth to warm it.
It means before needling, ensure the needle is shiny and undamaged, then keep it in the mouth to warm it, aligning with Ying-Wei Qi, avoiding shock.
Eyes do not look outward, hands hold like a tiger, mind has no distractions, await like a noble guest.
This warns practitioners to focus sincerely and respect the procedure. Eyes should not wander, hands steady like holding a tiger to avoid injury, mind free of distraction, attentive as if awaiting a noble guest.
Left hand presses heavily and rubs often to disperse Qi; right hand inserts lightly and slowly to avoid pain.
It means before needling, use the left thumb nail to press the acupoint to disperse Qi, then insert the needle gently and slowly with the right hand, which prevents pain.
Fasting induces fear and timidity; standing or lying sideways causes dizziness.
"Fasting" refers to before eating. This states not to needle hungry people, as their Qi and Blood are unsettled, causing fear or timidity; standing or lying sideways may cause dizziness.
Close eyes, sink spirit, press firmly; sit or lie flat to avoid fainting.
It means before needling, instruct the patient not to look at the needling site. Press the acupoint firmly with nails, sit or lie flat, to avoid fainting.
Deduce the Ten Stems and Ten Changes to know the opening and closing of acupoints.
"Ten Stems" are Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. "Ten Changes" refer to daily temporal variations. Recorded in the *Ling Gui Ba Fa*.
Thus, timely opening and untimely closing determine the gain and loss of acupoints.
Discuss the Five Elements and Five Zang, observe the waxing and waning of days and times.
Five Elements and Five Zang are noted above. This states that depending on the day and time, receiving generation leads to prosperity, receiving restriction leads to decline. For Heart disease, Jia/Yi days/times generate/prosper; Ren/Gui days/times restrict/decline. Others follow this.
Lie like a drawn crossbow, respond like releasing a trigger.
This describes the swift efficacy of needling, like hitting the target upon release.
Needling Yin Jiao and Yang Bie settles blood vertigo; Needling Yin Qiao and Yang Wei delivers the placenta.
"Yin Jiao" has two points: one below the umbilicus, one above the medial malleolus named Sanyinjiao (SP6). These two points settle postpartum blood vertigo. Also, Zhaohai (KI6) and Neiguan (PC6) deliver the placenta.
Bi syndrome, Jue cold, hemiplegia: Use Ying-Sui to reconnect meridians.
"Bi Jue" refers to cold paralysis of limbs. "Pian Ku" refers to hemiplegia from stroke. Treating these requires connecting Qi and meridians, using Ying-Sui methods to unblock blood flow and reconnect meridians.
Lou bleeding, Beng hemorrhage, Dai discharge: Warm tonification restores Qi and Blood.
"Lou Beng Dai" refers to women's diseases. Treat with warm needling to tonify, harmonizing Ying-Wei and restoring foundation.
Stay quietly and retain long, pause the needle to await arrival.
It means after inserting the needle, remain quiet and retain it for a long time.
Accuracy requires Zhaohai for throat obstruction; certainty uses Dazhong for mental dullness.
Zhaohai etc. are recorded in measurement methods, so not repeated.
Generally, pain and excess require sedation; itching and numbness and deficiency require tonification.
Pain indicates heat, sedate to cool; itching/numbness indicates cold, tonify to warm.
Heavy body and joint pain: Shu points govern; Chest fullness and bloating: Jing points govern.
"Shu" refers to Shu-Stream points of the Twelve Meridians. "Jing" refers to Jing-Well points.
Heart distension and throat pain: Needle Taichung to remove; Cold spleen and stomach pain: Sedate Gongsun to cure. Chest fullness and abdominal pain: Needle Neiguan; Hypochondriac and rib pain: Needle Feihu.
Taichung etc. are in subsequent diagrams. Feihu is Zhangmen (LR13). Alternatively, it refers to Zhigou (TE6), found by flying hand from Tiger Mouth to middle finger tip.
Tendon spasms and bone pain: Tonify Hunmen; Body heat and劳 cough: Sedate Pohu. Head wind and headache: Needle Shenmai and Jinmen; Itchy/painful eyes: Sedate Guangming at Diwu.
From then, morning Mao hours, Taiyin generates and warms quickly; Li left You south, moon dies and cools quickly.
This compares monthly cycles to daily ones. Morning Mao hours refer to Chen/Si times. At this time, Taiyin moon grows, so avoid sedation, use warming. Monthly cycle compared to daily: Moon grows 1 unit/day to 15th, shrinks to 30th. Before Full Moon is growth, after is death. Before noon is growth, after is death.
Xun, Men, Tan, Nu; Retain inhale Mother for firmness/length.
"Xun": Rub up/down after needling to move Qi/Blood. "Men": Cover acupoint after withdrawal to seal Qi. "Nail extension/lifting": Fast exhale Child for shortness. Nail pressing and lifting; fast exhale Child after cold sensation arrives, withdraw quickly, exhale short.
Move/withdraw, empty/rest, meet/grab right for sedation/cooling.
"Move/withdraw": Shake needle while withdrawing. If Qi doesn't move, lift/extend. "Empty/rest": Release hand and pause. "Meet": Needle against flow. "Grab": Sedate Child. E.g., Heart disease sedates Spleen/Stomach (Child). This is the sedation method.
Push/insert, advance/rub, follow/nourish left for tonification/warming.
"Push/insert": Push needle in. "Rub": Rotate slowly like twisting thread, not too tight. "Follow": Follow needle direction. "Nourish": Nourish Mother. E.g., Heart disease tonifies Liver/Gallbladder (Mother). This is the tonification method.
Be cautious! Generally, critical diseases with unfavorable complexion/pulse should not be needled.
"Cautious" means warning. Critical diseases require observing complexion and pulse; if contradictory, do not needle. Fear of futile effort and blame.
Avoid extreme cold, wind, rain, hunger, fullness, drunkenness, fatigue.
Do not needle in extreme cold, heat, wind, rain, hunger, fullness, drunkenness, or fatigue. Great taboo.
Full moon day no tonification, last day no sedation, half-moon no grabbing, new moon no nourishing.
"Full moon" 15th day. "Last day" 30th day. "Half-moon" upper/lower. Upper 7th/8th, Lower 22nd/23rd. Here?
Refine mind and exhaust methods, do not burn skin with moxibustion.
Moxibustion: Encourage practitioners to study acupoints carefully, avoid errors, prevent skin damage from taboos.
Correct principle and seek origin, strive to needle without losing position.
Needling: Encourage learners to understand needling principles, observe disease origin, avoid misplacement.
Avoid moxa points and harmonize limbs, total forty-nine; Avoid needle points and exclude Six Shu, total twenty-two.
Forty-five forbidden moxa points plus four limb Jing points total forty-nine. Twenty-two forbidden needle points excluding Six Fu Shu points, recorded above.
I also heard: Emperor Gaozhang was ill, Li Shi needled Juque and revived him; Crown Prince died suddenly from Jue, Yue Ren needled Weihui and woke him. Jianjing, Zuan needle intersecting Shu, spirits expelled immediately. Take Ganshu and Mingmen, let blind man see autumn hair tip. Shaoyang and Jiaobie, let deaf man hear summer mosquito sound.
Citing ancestors' immediate effects to encourage sincere study.
Since ancient sages are far, this Dao declines. Some give up learning when confused, some violate taboos due to lack of skill. I am humble and shallow, hard to grasp profound words. The Great Dao is deep, few attain it. I casually speak these words, not showing them to the wise, hoping to enlighten beginners.
Ancestors sigh at ancient sages and declining Dao. Principles are deep, hard to reach perfection. Conclude with humility. Ah, Dou Tai...