（《杨氏注解》）
拯救之法，妙用者针。
劫病之功，莫捷于针灸。故《素问》诸书，为之首载，缓、和、扁、华，俱以此称神医
。盖一针中穴，病者应手而起，诚医家之所先也。近世此科几于绝传，良为可叹！经云∶拘
于鬼神者，不可与言至德；恶于砭石者，不可与言至巧。此之谓也。又语云∶一针、二灸、
三服药。则针灸为妙用可知。业医者，奈之何不亟讲乎？
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、冬寒，此四时之正气。苟或春应暖而反寒，夏应热而反凉，秋应凉而反热，冬应寒而反
暖，是故冬伤于寒，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。是故天温日阳，则
人血淖液而卫气浮，故血易泻，气易行；天寒日阴，则人血凝泣而卫气沉。月始生，则气血
始清，卫气始行；月廓满，则气血实，肌肉坚；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，天温无灸，月生无泻，月满无补，月廓空无治，是
谓得天时而调之。若月生而泻，是谓脏虚；月满而补，血气洋溢；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。
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，必先定
其血脉，而后调之。形盛脉细，少气不足以息者危。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，壅则贼
邪从之，浅深不得，反为大贼。内伤五脏，后生大病。故曰春病在毫毛腠理，夏病在皮肤。
故春夏之人，阳气轻浮，肌肉瘦薄，血气未盛宜刺之浅；秋病在肉脉，冬病在筋骨，秋冬则
阳气收藏，肌肉肥浓，血气充满，刺之宜深。又云∶春刺十二井，夏刺十二荥，季夏刺十二
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，多逢刺禁。
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
脉络尾翳也。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。至于人身，外为阳，内为阴，背为阳，腹为阴，手足皆以赤白肉分之。五脏为阴
，六腑为阳，春夏之病在阳，秋冬之病在阴。背固为阳，阳中之阳，心也；阳中之阴，肺也
。腹固为阴，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，反攻太阴，遂致贼邪未除，本气受蔽，则有劳无功，反犯禁刺
既论脏腑虚实，须向经寻。
欲知脏腑之虚实，必先诊其脉之盛衰，既知脉之盛衰，又必辨其经脉之上下。脏者，心
、肝、脾、肺、肾也。腑者，胆、胃、大小肠、三焦、膀胱也。如脉之衰弱者，其气多虚，
为痒为麻也。脉之盛大者，其血多实，为肿为痛也。然脏腑居位乎内，而经络播行乎外，虚
则补其母也，实则泻其子也。若心病，虚则补肝木也，实则泻脾土也。至于本经之中，而亦
有子母焉。假如心之虚者，取本经少冲以补之，少冲者井木也，木能生火也；实取神门以泻
之，神门者俞土也，火能生土也。诸经莫不皆然，要之不离乎五行相生之理，当细思之！
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。
此言人之气脉，行于十二经为一周，除任、督之外，计三百九十三穴。一日一夜有百刻
，分于十二时，每一时有八刻二分，每一刻计六十分，一时共计五百分。每日寅时，手太
阴肺经生自中焦中府穴，出于云门起，至少商穴止；卯时手阳明大肠经，自商阳起至迎香止；
辰时足阳明胃经，自头维至厉兑；巳时足太阴脾经，自隐白至大包；午时手太阴心经，自极
泉至少冲；未时手太阳小肠经，自少泽至听宫；申时足太阳膀胱经，自睛明至至阴；酉时足
少阴肾经，自涌泉至俞府；戌时手厥阴心包络经，自天池至中冲；亥时手少阳三焦经，自关
冲至耳门；子时足少阳胆经，自瞳子 至窍阴；丑时足厥阴肝经，自大敦至期门而终。
周而复始，与滴漏无差也。
正经十二，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、孙络，不知其
纪，散走于三百余支脉也。
正侧仰伏，气血有六百余候。
此言经络，或正或侧，或仰或伏，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。
要识迎随，须明逆顺。
迎随者，要知荣卫之流注，经脉之往来也。明其阴阳之经，逆顺而取之。迎者以针头朝
其源而逆之，随者以针头从其流而顺之。是故逆之者为泻、为迎，顺之者为补、为随。若
能知迎知随，令气必和，和气之方，必在阴阳，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。
凡用针者，先明上文气血之多少，次观针气之来应。
轻滑慢而未来，沉涩紧而已至。
轻浮、滑虚、慢迟，入针之后值此三者，乃真气之未到；沉重、涩滞、紧实，入针之后
值此三者，是正气之已来。
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，阴气隆至，乃呼之，去徐，其穴不闭；刺寒须至热者，阳气隆至，针气必热，乃吸之，
去疾，其穴急扪之。
未至也，据虚实而候气。
气之未至，或进或退，或按或提，导之引之，候气至穴而方行补泻。经曰∶虚则推内进
搓，以补其气；实则循扪弹努，以引其气。
气之至也，如鱼吞钩饵之沉浮；气未至也，如闲处幽堂之深邃。
气既至，则针有涩紧，似鱼吞钩，或沉或浮而动；其气不来，针自轻滑，如闲居静室
之中，寂然无所闻也。
气速至而速效，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，七星上应，众穴主持。
言九针之妙，毫针最精，上应七星，又为三百六十穴之针。
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，今人以铁代之。蠲，除也。邪气盛，针能除
之。扶，辅也。正气衰，针能辅之。
短长水也，有决凝开滞之机。
此言针有长短，犹水之长短，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，针之使周于经脉，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。凡下针之时，必口内温针暖，
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，针能应五行之理也。
然是三寸六分，包含妙理；
言针虽但长三寸六分，能巧运神机之妙，中含水火，回倒阴阳，其理最玄妙也。
虽细桢于毫发，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
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，热则清之，虚则补之，实则
拘挛闭塞，遣八邪而去矣；寒热痹痛，开四关而已之。
拘挛者，筋脉之拘束。闭塞者，气血之不通。八邪者，所以候八风之虚邪，言疾有挛闭
，必驱散八风之邪也。寒者，身作颤而发寒也。热者，身作潮而发热也。四关者，六脏有十
二原，出于四关，太冲、合谷是也。故太乙移宫之日，主八风之邪，令人寒
热
令；春分一日起震，名曰仓门宫，风从正东来为顺令；立夏一日起巽，名曰阴洛风，风从东
南来为顺令，夏至一日起离，名曰上天宫，风从正南来为顺令；立秋一日起坤，名曰玄委宫
，风从西南来为顺令；秋分一日起兑，名曰仓果宫，风从正西来为顺令；立冬一日起干，名
曰新洛宫，风从西北来为顺令；冬至一日起坎，名曰叶蛰宫，风从正北来为顺令。其风着人
爽神气，去沉 。背逆谓之恶风毒瓦斯，吹形骸即病，名曰时气留伏。流入肌骨脏腑，虽不即
患，后因风寒暑湿之重感，内缘饥饱劳欲之染着，发患曰内外两感之痼疾，非刺针以调经络
，汤液引其荣卫，不能已也。中宫名曰招摇宫，共九宫焉。此八风之邪，得其正令，则人无
疾，逆之，则有病也。
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。
凡用针者，必使患者精神已朝，而后方可入针，既针之，必使患者精神才定，而后施针
行气。若气不朝，其针为轻滑，不知疼痛，如插豆腐者，莫与进之，必使之候。如神气既至
，针自紧涩，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；涌泉一穴在足心，以应乎地，是
上中下三部也，大包与天枢、地机。
大包二穴在乳后，为上部；天枢二穴在脐旁，为中部；地机二穴在足 ，为下部，
是谓三部也。
阳跷、阳维并督带，主肩背腰腿在表之病；
阳跷脉，起于足跟中，循外踝，上入风池，通足太阳膀胱经，申脉是也。阳维脉者，维
持诸阳之会，通手少阳三焦经，外关是也。督脉者，起于下极之 ，并于脊里，上行风府过
脑循额，至鼻入龈交，通手太阳小肠经，后溪是也。带脉起于季胁，回身一周，如系带然，
通足少阳胆经，临泣是也。言此奇经四脉属阳，主治肩背腰腿在表之病。
阴跷、阴维、任、冲脉，去心腹胁肋在里之疑（疑者，疾也）。
阴跷脉，亦起于足跟中，循内踝，上行至咽喉，交贯冲脉，通足少阴肾经，照海是也。
阴维脉者，维持诸阴之交，通手厥阴心包络经，内关是也。任脉起于中极之下，循腹上至咽
喉，通手太阴肺经，列缺是也。冲脉起于气冲，并足少阴之经，侠脐上行至胸中而散，通足
太阴脾经，公孙是也。言此奇经四脉属阴，能治心腹胁肋在里之疑。
二陵、二跷、二交，似续而交五大；
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、两商、两井，相根据而别两支。
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
大小取之，此乃同身之寸。先审病者是何病？属何经？用何穴？审于我意；次察病者，瘦肥长
短，大小肉分，骨节发际之间，量度以取之。
（《杨氏注解》）
救治疾病的方法中，针灸的妙用最为显著。
祛除病邪的功效，没有比针灸更快捷的了。因此，《素问》等经典著作将其列为首要记载内容，秦缓、和、扁、华佗等人，都凭借此术被称为神医。
只要一针准确刺中穴位，病人就能立刻好转，这确实是医家应当首先掌握的技能。近代以来，这一科几乎失传，实在令人叹息！经文说：“拘泥于鬼神的人，不可以跟他谈论高深的医德；厌恶砭石疗法的人，不可以跟他谈论精妙的医术。”说的就是这种情况。又有俗语说：“一靠针，二靠灸，三靠服药。”由此可见针灸的妙用。从事医疗工作的人，怎么能不急于钻研这门学问呢？
观察天时与岁时的变化，遵循天道规律。
人体的十二经脉，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，指春暖、夏热、秋凉、冬寒，这是四季的正常气候。如果春天该暖却反寒，夏天该热却反凉，秋天该凉却反热，冬天该寒却反暖，那么就会发生：冬天受寒邪侵袭，春天必发温病；春天受风邪侵袭，夏天必发飧泄（完谷不化的腹泻）；夏天受暑邪侵袭，秋天必发疟疾；秋天受湿邪侵袭，湿气上逆引发咳嗽。岐伯说：“凡是用针刺的方法，必须等待日月星辰及四季八正之气的变化，待气机稳定后再进行针刺。”所以，天气温暖日照充足时，人的血液流动滑润，卫气浮越于表，因此血易泻出，气易运行；天气寒冷日照不足时，人的血液凝滞，卫气沉伏于里。月亮初生时，气血开始清静，卫气开始运行；月亮圆满时，气血充实，肌肉坚实；月亮亏空时，肌肉消瘦，经络空虚，卫气离去，形体独自存在。因此要根据天时来调和血气。天气寒冷不要针刺，天气温暖不要艾灸，月亮初生时不要用泻法，月亮圆满时不要用补法，月亮亏空时不进行诊治，这就叫做顺应天时来调理。如果在月亮初生时用泻法，会导致脏腑虚弱；在月亮圆满时用补法，会导致血气洋溢；络脉中有留血，称为重实。在月亮亏空时进行治疗，会扰乱经脉。导致阴阳错乱，真邪不分，邪气沉潜停留，外表虚弱内部混乱，淫邪之气由此产生。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。
在心中确定病人的形气状态。
经文说：“凡是用针的人，必须先衡量病人身体的肥瘦，以调节其气的虚实，实证用泻法，虚证用补法，必须先确定血脉的状态，然后进行调理。身体壮实但脉象细弱，气息短少不足以呼吸的，病情危重。身体消瘦但脉象盛大，胸中气多的，预后不良。形与气相协调的能生存，不协调的生病，完全背离的死亡，所以面色与脉象不相顺应的不要针刺。切记！切记！”
春夏季节身体瘦弱者针刺宜浅，秋冬季节身体肥胖者针刺宜深。
经文说：“疾病有深浅之分，针刺也有深浅之别，各达到其应有的深度，不要超过限度，超过了就会内伤五脏，达不到则外邪壅滞，壅滞则贼邪乘虚而入，深浅不当，反而成为大害。内伤五脏，后来会生出大病。所以说春天的病在毫毛腠理，夏天的病在皮肤。因此春夏之人，阳气轻浮，肌肉瘦薄，血气未盛，适宜浅刺；秋天的病在肉脉，冬天的病在筋骨，秋冬时节阳气收藏，肌肉肥厚，血气充满，适宜深刺。”又说：“春刺十二井穴，夏刺十二荥穴，季夏（长夏）刺十二俞穴，秋刺十二经穴，冬刺十二合穴，以配合木、火、土、金、水五行。道理见于子午流注理论。”
如果不穷究经络阴阳的道理，往往会触犯针刺禁忌。
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，任脉络穴尾翳（鸠尾）。阴阳的概念，指天上的阴阳：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；傍晚到鸡鸣，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。人体也与之相应。至于人体本身，外部为阳，内部为阴；背部为阳，腹部为阴；手足都以赤白肉际为分界。五脏为阴，六腑为阳；春夏的疾病多在阳分，秋冬的疾病多在阴分。背部固然是阳，其中阳中之阳是心，阳中之阴是肺。腹部固然是阴，其中阴中之阴是肾，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，因此与天之阴阳相应。学习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，却反向攻击厥阴经；病在太阳经，却反向攻击太阴经，就会导致贼邪未除，本气受蔽，劳而无功，反而触犯禁刺的规定。
既然论述了脏腑的虚实，就必须从经脉中寻找依据。
想要知道脏腑的虚实，必须先诊察脉象的盛衰；既已知晓脉象的盛衰，又必须辨别经脉的上下走向。脏包括心、肝、脾、肺、肾。腑包括胆、胃、大小肠、三焦、膀胱。如果脉象衰弱，其气多虚，表现为瘙痒、麻木。如果脉象盛大，其血多实，表现为肿胀、疼痛。然而脏腑居于体内，而经络布散于体外。虚证要补其母，实证要泻其子。比如心病，虚证要补肝木，实证要泻脾土。即使在单条经脉之中，也有子母关系。假如心气虚，取本经的少冲穴来补它，少冲是井穴属木，木能生火；心气实，取神门穴来泻它，神门是俞穴属土，火能生土。其他经脉无不如此，关键在于不离乎五行相生的道理，应当仔细思考！
气机起始于中焦，如水初下漏，以太阴经开始，到厥阴经结束；穴位从云门穴出现，到期门穴最后结束。
这里说的是人体的气脉，在十二经脉中运行一周，除去任脉、督脉之外，共计三百九十三穴。一天一夜有一百刻，分配给十二个时辰，每个时辰有八刻二分，每一刻计六十分，一个时辰共计五百分。每天寅时，手太阴肺经从中焦的中府穴开始，从云门穴起，至少商穴止；卯时手阳明大肠经，自商阳穴起至迎香穴止；辰时足阳明胃经，自头维穴至厉兑穴；巳时足太阴脾经，自隐白穴至大包穴；午时手少阴心经，自极泉穴至少冲穴；未时手太阳小肠经，自少泽穴至听宫穴；申时足太阳膀胱经，自睛明穴至至阴穴；酉时足少阴肾经，自涌泉穴至俞府穴；戌时手厥阴心包络经，自天池穴至中冲穴；亥时手少阳三焦经，自关冲穴至耳门穴；子时足少阳胆经，自瞳子髎穴至窍阴穴；丑时足厥阴肝经，自大敦穴为期门穴而终。
周而复始，与滴水计时毫无差别。
正经十二条，别络行走三百余支；
十二正经，即手足三阴、三阳的正经。别络，除了十五络之外，还有横络、孙络，数量不计其数，散布行走于三百余支脉中。
正侧仰伏体位，气血有六百余个候应。
这里说的是经络，或正或侧，或仰或伏，气血循行经过孔穴，一周于身，营气行于脉中三百余候，卫气行于脉外三百余候。
手足三阳经，手经走向头部而头经走向足部；手足三阴经，足经走向腹部而胸经走向手部。
这里说的是经络，阴升阳降，气血出入的机理，男女没有区别。
要识别迎随补泻，必须明白逆顺之道。
迎随，要了解营卫之流的注注，经脉的往来。明确其阴阳之经，逆着取为迎，顺着取为随。迎者，针头朝向源头而逆之；随者，针头顺着流向而顺之。因此逆之为泻、为迎，顺之为补、为随。如果能知晓迎随，令气必和谐，调和气的方法，必然在于阴阳，升降上下，源流往来，逆顺的道理就明白了。
况且阴阳，气血多少最为重要。厥阴、太阳，气少血多；太阴、少阴，血少气多；而又气多血少的，属于少阳分部；气盛血多的，属于阳明部位。
这里说的是三阴、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，其次察看来应的气感。
凡是用针的人，先要明确上文所述的气血多少，其次观察针气的来应。
感觉轻、滑、慢而气未至，感觉沉、涩、紧而气已至。
轻浮、滑虚、慢迟，进针后遇到这三种情况，是真气未到；沉重、涩滞、紧实，进针后遇到这三种情况，是正气已来。
气已至，根据寒热决定留针时间的长短。
“留”，指停留；“疾”，指快速。这里说正气既至，必须审察寒热而施治。所以经文说：“刺热病须等到寒感出现，必须留针，直到阴气隆至，才呼气出针，慢慢退出，针孔不闭；刺寒病须等到热感出现，阳气隆至，针下必热，才吸气出针，快速退出，迅速按闭针孔。”
气未至，根据虚实等候气至。
气未至时，或进或退，或按或提，导引其气，等候气至穴位后才施行补泻。经文说：“虚证推内进搓以补气；实证循扪弹努以引气。”
气至的感觉，像鱼吞钩饵般的沉浮；气未至的感觉，如闲处幽堂般的深邃。
气既至，则针下有涩紧感，似鱼吞钩，或沉或浮而动；气不来，针自轻滑，如闲居静室之中，寂然无所闻。
气速至则效速，气迟至则难治。
言下针若得气来速，则病易痊愈，效果也快。气若来迟，则病难愈，有不可治的忧虑。所以赋中说：“气速效速，气迟效迟，候之不至，必死无疑矣。”
观察九针之法，毫针最细微，上应七星，主持众多穴位。
言九针的妙处，毫针最精微，上应七星，又是三百六十穴的主要用针。
本体属金，有祛除邪气、扶助正气的道理；
本体，指针。针本出于金，古人用砭石，今人用铁代替。蠲，清除。邪气盛，针能清除它。扶，辅助。正气衰，针能辅助它。
长短属水，有决断凝滞、开通阻滞的机制。
这里说针有长短，犹如水的长短，人的气血凝滞不通，犹如水之凝滞不通。水之不通，疏导使其流入湖海；气血不通，用针使其周流于经脉，所以说针应水。
定刺象木，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。
口含比火，进阳补羸。
口含，将针含于口中。气之温，如火之温。羸，瘦弱。凡下针之时，必口内温针暖，使营卫相接，进己之阳气，补彼之瘦弱，所以说针应火。
循机扪可塞以象土，
循，用手上下循按，使气血往来。机扪，针毕以手扪闭其穴，如用土填塞之义，所以说针应土。
实则应五行而可知。
五行者，金、水、木、火、土。这是总结上文，针能应五行之理。
然而这三寸六分，包含妙理；
言针虽只长三寸六分，能巧运神机之妙，中含水火，回倒阴阳，其理最玄妙。
虽细小如毫发，同贯多岐。
桢，针之干。岐，气血往来之路。言针之干，虽如毫发之微小，能贯通诸经血气。
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，热则清之，虚则补之，实则泻之。筋脉拘挛闭塞，遣散八邪而去；寒热痹痛，开四关而已之。
拘挛者，筋脉之拘束。闭塞者，气血之不通。八邪者，所以候八风之虚邪，言疾有挛闭，必驱散八风之邪也。寒者，身作颤而发寒也。热者，身作潮而发热也。四关者，六脏有十二原，出于四关，太冲、合谷是也。故太乙移宫之日，主八风之邪，令人寒热。春分一日起震，名曰仓门宫，风从正东来为顺令；立夏一日起巽，名曰阴洛风，风从东南来为顺令；夏至一日起离，名曰上天宫，风从正南来为顺令；立秋一日起坤，名曰玄委宫，风从西南来为顺令；秋分一日起兑，名曰仓果宫，风从正西来为顺令；立冬一日起干，名曰新洛宫，风从西北来为顺令；冬至一日起坎，名曰叶蛰宫，风从正北来为顺令。其风着人爽神气，去沉疴。背逆谓之恶风毒瓦斯，吹形骸即病，名曰时气留伏。流入肌骨脏腑，虽不即患，后因风寒暑湿之重感，内缘饥饱劳欲之染着，发患曰内外两感之痼疾，非刺针以调经络，汤液引其荣卫，不能已也。中宫名曰招摇宫，共九宫焉。此八风之邪，得其正令，则人无疾，逆之，则有病也。
凡针刺，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。
凡用针者，必使患者精神已朝，而后方可入针，既针之，必使患者精神才定，而后施针行气。若气不朝，其针为轻滑，不知疼痛，如插豆腐者，莫与进之，必使之候。如神气既至，针自紧涩，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；涌泉一穴在足心，以应乎地，是上中下三部也，大包与天枢、地机。
大包二穴在乳后，为上部；天枢二穴在脐旁，为中部；地机二穴在足 ，为下部，是谓三部也。
阳跷、阳维并督带，主肩背腰腿在表之病；
阳跷脉，起于足跟中，循外踝，上入风池，通足太阳膀胱经，申脉是也。阳维脉者，维持诸阳之会，通手少阳三焦经，外关是也。督脉者，起于下极之 ，并于脊里，上行风府过脑循额，至鼻入龈交，通手太阳小肠经，后溪是也。带脉起于季胁，回身一周，如系带然，通足少阳胆经，临泣是也。言此奇经四脉属阳，主治肩背腰腿在表之病。
阴跷、阴维、任、冲脉，去心腹胁肋在里之疑（疑者，疾也）。
阴跷脉，亦起于足跟中，循内踝，上行至咽喉，交贯冲脉，通足少阴肾经，照海是也。阴维脉者，维持诸阴之交，通手厥阴心包络经，内关是也。任脉起于中极之下，循腹上至咽喉，通手太阴肺经，列缺是也。冲脉起于气冲，并足少阴之经，侠脐上行至胸中而散，通足太阴脾经，公孙是也。言此奇经四脉属阴，能治心腹胁肋在里之疑。
二陵、二跷、二交，似续而交五大；
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、两商、两井，相根据而别两支。
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，各随长短大小取之，此乃同身之寸。先审病者是何病？属何经？用何穴？审于我意；次察病者，瘦肥长短，大小肉分，骨节发际之间，量度以取之。
(Yang's Annotation)
Among the methods of saving lives, the subtle application of acupuncture is paramount.
In terms of efficacy in dispelling disease, nothing is more rapid than acupuncture and moxibustion. Therefore, it is recorded as the primary subject in classics such as *Suwen* (Basic Questions). Figures such as Qin Yueren, Chunyu Yi, Bian Que, and Hua Tuo were all renowned as divine physicians due to this skill.
Once a needle accurately penetrates an acupoint, the patient recovers immediately; this is indeed the foremost skill that medical practitioners must master. In recent times, this discipline has nearly been lost, which is truly lamentable! The classic states: "One who is bound by ghosts and spirits cannot be spoken to regarding profound virtue; one who detests stone needles (Bianshi) cannot be spoken to regarding exquisite techniques." This refers to the situation described. There is also a saying: "First rely on needles, second on moxa, third on herbal medicine." Thus, the subtle utility of acupuncture and moxibustion is evident. How can those engaged in healing not urgently study this?
Observing the seasons and years according to the Heavenly Dao.
The human body possesses twelve meridians and 360 joints, corresponding to the twelve months and 360 days of a year. The term "seasons and years" refers to the warm spring, hot summer, cool autumn, and cold winter—the correct qi of the four seasons. If spring should be warm but turns cold, summer should be hot but turns cool, autumn should be cool but turns hot, or winter should be cold but turns warm, then specific pathologies arise: Cold injured in winter leads to Warm diseases in spring; Wind injured in spring leads to undigested stool diarrhea (Sunxie) in summer; Summerheat injured in summer leads to Malaria in autumn; Dampness injured in autumn leads to counterflow cough. Qibo stated: "In all needling methods, one must await the qi of the sun, moon, stars, and the eight correct seasonal influences; only when the qi is stable should one needle." Thus, when the weather is warm and sunny, human blood flows smoothly and Wei Qi floats superficially, so blood is easily drained and qi moves easily; when the weather is cold and cloudy, human blood coagulates and Wei Qi sinks deep. When the moon begins to wax, blood and qi begin to clear, and Wei Qi begins to move; when the moon is full, blood and qi are substantial, and muscles are firm; when the moon wanes, muscles diminish, meridians become empty, Wei Qi departs, and only the form remains. Therefore, one adjusts blood and qi according to heavenly timing. Do not needle when cold, do not moxa when warm, do not use reducing methods when the moon waxes, do not use tonifying methods when the moon is full, and 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, it causes organ deficiency; if one uses tonifying methods when the moon is full, blood and qi overflow, and collateral stasis occurs, named "Heavy Excess." Treating when the moon is empty disrupts the meridians. Yin and Yang become confused, true and evil qi are indistinguishable, pathogens sink and stagnate, causing external deficiency and internal chaos, allowing pernicious pathogens to arise. It is also said: Heaven has Five Movements (Wu Yun): Metal, Water, Wood, Fire, Earth; Earth has Six Qi: Wind, Cold, Summerheat, Dampness, Dryness, Heat.
Determining Form and Qi within one's mind.
The classic states: "In all needling, one must first measure the patient's fat or thinness to adjust the excess or deficiency of their qi. Excess is reduced, deficiency is tonified. One must first determine the state of the blood vessels before regulating." A robust form with a fine pulse and shortness of breath indicating insufficient respiration is critical. A emaciated form with a large pulse and excessive chest qi indicates death. When form and qi are harmonious, life prevails; when disharmonious, disease arises; when completely discordant, death ensues. Therefore, if complexion and pulse are incompatible, do not needle. Guard against this! Guard against this!
In spring and summer, for thin individuals, needle shallowly; in autumn and winter, for fat individuals, needle deeply.
The classic states: "Diseases have depth and superficiality; needling has shallowness and depth. Each must reach its proper principle without exceeding the limit. Exceeding causes internal injury; falling short causes external obstruction. Obstruction allows hostile pathogens to enter. Improper depth becomes a great harm. Internal injury to the five zang organs later generates major diseases. Thus, spring diseases are in the hair follicles and interstices; summer diseases are in the skin. Therefore, in spring and summer, yang qi is light and floating, muscles are thin, and blood/qi are not yet abundant, so shallow needling is appropriate; in autumn, diseases are in flesh and vessels; in winter, diseases are in sinews and bones. In autumn and winter, yang qi is stored, muscles are thick, and blood/qi are full, so deep needling is appropriate." It is also said: "Spring: needle the Twelve Jing-Well points; Summer: needle the Twelve Ying-Spring points; Late Summer: needle the Twelve Shu-Stream points; Autumn: needle the Twelve Jing-River points; Winter: needle the Twelve He-Sea points," matching Wood, Fire, Earth, Metal, and Water. The principles are found in the Ziwu Liuzhu theory.
Failing to exhaustively understand meridian yin-yang often leads to violating needling prohibitions.
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 Collateral of Spleen Dabao, Du Meridian collateral Changqiang, Ren Meridian collateral Weiyi (Jiuwei).
Yin and Yang refer to heavenly yin-yang: From dawn to noon is heavenly yang, yang among yang; from noon to dusk is heavenly yang, yin among yang; from twilight to rooster crow is heavenly yin, yin among yin; from rooster crow to dawn is heavenly yin, yang among yin. Humans correspond to this. Regarding the human body: exterior is yang, interior is yin; back is yang, abdomen is yin; hands and feet are divided by red and white flesh boundaries. Five Zang are yin, Six Fu are yang; diseases in spring/summer are in yang, diseases in autumn/winter are in yin. The back is yang; among yang, yang is Heart, yin is Lung. The abdomen is yin; among yin, yin is Kidney, yang is Liver, extreme yin is Spleen. These are yin-yang, interior-exterior, male-female relationships, mutually responding, thus corresponding to heavenly yin-yang. Learners who do not understand these meridians, yin-yang ascension/descension, and left-right differences—for example, attacking Jueyin when the disease is in Yangming, or attacking Taiyin when the disease is in Taiyang—will fail to remove hostile pathogens, obscure the root qi, labor in vain, and violate needling prohibitions.
Having discussed zang-fu excess and deficiency, one must seek them in the meridians.
To know zang-fu excess or deficiency, one must first diagnose the pulse's prosperity or decline. Knowing the pulse, one must distinguish the upper and lower pathways of the meridians. Zang organs are Heart, Liver, Spleen, Lung, Kidney. Fu organs are Gallbladder, Stomach, Large Intestine, Small Intestine, Sanjiao, Bladder. If the pulse is weak, qi is deficient, manifesting as itching or numbness. If the pulse is strong, blood is excess, manifesting as swelling or pain. Although zang-fu reside internally, meridians spread externally. Deficiency requires tonifying the mother; excess requires reducing the child. For Heart disease, deficiency requires tonifying Liver Wood; excess requires reducing Spleen Earth. Even within a single meridian, there are mother-child relations. For Heart deficiency, select Benjing point Shaochong to tonify; Shaochong is Jing-Well Wood, Wood generates Fire. For Heart excess, select Shenmen to reduce; Shenmen is Shu-Stream Earth, Fire generates Earth. All meridians follow this, rooted in the generation cycle of the Five Elements; reflect carefully!
Qi originates in the Middle Jiao, like water leaking initially, starting with Taiyin and ending with Jueyin; acupoints emerge from Yunmen and conclude at Qimen.
This describes qi and blood circulating through the twelve meridians as one cycle. Excluding Ren and Du, there are 393 acupoints. A day and night comprise 100 Ke (time units), divided into 12 Shi (two-hour periods). Each Shi has 8 Ke and 2 Fen; each Ke is 60 Fen, totaling 500 Fen per Shi. At Yin hour, Hand-Taiyin Lung Meridian originates at Zhongjiao's Zhongfu acupoint, emerging from Yunmen, ending at Shaoshang. At Mao hour, Hand-Yangming Large Intestine Meridian starts at Shangyang, ending at Yingxiang. At Chen hour, Foot-Yangming Stomach Meridian starts at Touwei, ending at Lidui. At Si hour, Foot-Taiyin Spleen Meridian starts at Yinbai, ending at Dabao. At Wu hour, Hand-Shaoyin Heart Meridian starts at Jiquan, ending at Shaochong. At Wei hour, Hand-Taiyang Small Intestine Meridian starts at Shaoze, ending at Tinggong. At Shen hour, Foot-Taiyang Bladder Meridian starts at Jingming, ending at Zhiyin. At You hour, Foot-Shaoyin Kidney Meridian starts at Yongquan, ending at Shufu. At Xu hour, Hand-Jueyin Pericardium Meridian starts at Tianchi, ending at Zhongchong. At Hai hour, Hand-Shaoyang Sanjiao Meridian starts at Guanchong, ending at Ermen. At Zi hour, Foot-Shaoyang Gallbladder Meridian starts at Tongziliao, ending at Qiaoyin. Chou hour, Foot-Jueyin Liver Meridian starts at Dadun, ending at Qimen.
It cycles endlessly, differing not from water-clock timing.
Twelve regular meridians; collateral branches travel over three hundred limbs;
The twelve regular meridians are the three Yin and three Yang of hands and feet. Collaterals, excluding the fifteen main collaterals, include Hengluo and Sunluo, countless in number, scattering into over three hundred branch vessels.
Upright, side, supine, prone positions; blood and qi have over six hundred observations.
This refers to meridians being upright, lateral, supine, or prone. Blood and qi circulate through acupoints, completing one cycle around the body. Ying Qi travels inside vessels for over 300 observations; Wei Qi travels outside vessels for over 300 observations.
Hand and Foot Three-Yang: Hands go to Head, Head goes to Feet; Hand and Foot Three-Yin: Feet go to Abdomen, Chest goes to Hands.
This describes the mechanism of meridian flow: Yin ascends, Yang descends; qi and blood enter and exit. This applies equally to men and women.
To understand Ying and Suic, one must clearly grasp Reverse and Follow.
Ying and Suic require knowing the flow of Ying and Wei and the direction of meridians. Clarify the Yin/Yang meridians; reverse is Ying, follow is Suic. Ying means the needle head faces the source against the flow; Suic means the needle head follows the flow. Thus, reversing is Reducing/Ying; following is Tonifying/Suic. Knowing Ying and Suic harmonizes qi. Harmonizing qi lies in Yin and Yang, ascending and descending, source and stream. The principles of reverse and follow become clear.
Moreover, Yin and Yang, and the abundance/scarcity of blood and qi are most critical. Jueyin and Taiyang: little qi, much blood; Taiyin and Shaoyin: little blood, much qi; Shaoyang: much qi, little blood; Yangming: abundant qi, abundant blood.
This discusses the differences in blood/qi abundance among the Three Yin and Three Yang. Remembering this is crucial for selection.
First detail the appropriateness of abundance/scarcity; second observe the arriving qi.
In all needling, first clarify the blood/qi abundance mentioned above, then observe the arrival of needle qi.
Light, slippery, slow indicates qi has not arrived; heavy, choppy, tight indicates qi has arrived.
Light, floating, slippery, deficient, slow, and delayed sensations after insertion indicate true qi has not arrived. Heavy, choppy, tight, and solid sensations indicate righteous qi has arrived.
Once arrived, retain or withdraw quickly based on Cold or Heat.
"Retain" means staying; "Quick" means fast. This states that once righteous qi arrives, one must assess Cold/Heat. The classic says: "For heat needling, wait until cold sensation; retain needle until Yin qi peaks, exhale upon withdrawal, leave slowly, keep aperture open. For cold needling, wait until heat sensation; Yang qi peaks, needle feels hot, inhale upon withdrawal, withdraw quickly, press aperture shut immediately."
Not yet arrived, await qi based on Excess or Deficiency.
If qi has not arrived, advance or retreat, press or lift, guide and draw qi until it reaches the acupoint before applying tonification/reduction. Classic: "Deficiency: push in and rotate forward to tonify; Excess: stroke, pat, flick, and tense to draw qi."
Arrived qi feels like fish biting a hook, rising and sinking; unarrived qi feels like sitting in a deep, quiet hall.
When qi arrives, the needle feels tight/choppy, like a fish biting a hook, moving up and down. When qi does not arrive, the needle feels light/slippery, like sitting in a quiet room, silent and unheard.
Fast arrival brings fast effect; slow arrival brings poor prognosis.
If qi arrives quickly after insertion, the disease heals easily and effects are rapid. If qi arrives slowly, the disease is hard to cure, with risk of untreatability. The Fu states: "Fast qi, fast effect; slow qi, slow effect. If qi does not arrive, death is certain."
Observing the Nine Needles, the Filiform Needle (Haozhen) is finest, corresponding to the Seven Stars, governing many acupoints.
Of the Nine Needles, the Filiform Needle is most refined, corresponding to the Seven Stars, and is used for the 360 acupoints.
Its form is Metal, possessing the way to dispel evil and support righteousness;
Form refers to the needle. Needles originate from Metal; ancients used Bi stones, now iron substitutes. Juan means eliminate. When evil qi is excess, needles eliminate it. Fu means assist. When righteous qi is deficient, needles assist it.
Length/Shortness is Water, possessing the mechanism to resolve stagnation and open blockage.
Needles vary in length, like water. Human qi/blood stagnation is like blocked water. Blocked water is diverted to lakes/seas; blocked qi/blood is circulated via needles through meridians; thus needles correspond to Water.
Fixing the puncture resembles Wood, oblique or straight;
Wood has oblique and straight orientations; needling also varies. Needling Yang meridians requires oblique insertion to spare Wei Qi; needling Yin divisions requires vertical insertion to spare Ying Qi; thus needles correspond to Wood.
Mouth-holding compares to Fire, advancing Yang and tonifying weakness.
Mouth-holding means warming the needle in the mouth. The warmth is like fire. Lei means emaciation. Warming the needle ensures Ying/Wei connection, advances one's own Yang qi, and tonifies the patient's weakness; thus needles correspond to Fire.
Following the mechanism and pressing to seal resembles Earth;
Xun means stroking up/down with hand to move qi/blood. Ji Men means pressing the aperture shut after needling, like filling with earth; thus needles correspond to Earth.
Excess corresponds to the Five Elements and can be known.
Five Elements: Metal, Water, Wood, Fire, Earth. This summarizes that needles correspond to the logic of the Five Elements.
Though only three cun six fen long, it contains profound principles;
Though only 3.6 cun long, it skillfully manipulates divine mechanisms, containing Water/Fire, reversing Yin/Yang, with profound mystery.
Though slender as a hair, it connects multiple branches.
Zhen refers to the needle shaft. Qi refers to paths of qi/blood flow. Though the shaft is tiny as a hair, it connects various meridians' qi/blood.
It can balance Cold/Heat of Five Zang, regulate Excess/Deficiency of Six Fu.
Ping means treat; Tiao means regulate. Needles treat zang-fu diseases: Cold is warmed, Heat is cleared, Deficiency is tonified, Excess is reduced. Sinew spasm/blockage drives out Eight Evils; Cold-Heat Bi pain is resolved by opening Four Gates.
Spasm is sinew constraint; blockage is qi/blood stagnation. Eight Evils monitor Eight Winds' deficient pathogens; spasms/blockages require dispersing Eight Winds. Cold is trembling chills; Heat is tidal fever. Four Gates refer to the Twelve Yuan sources of Six Zang, emerging at Four Gates: Taichong and Hegu.
Thus, on days of Taiyi shifting palaces, ruling Eight Winds, humans suffer Cold/Heat. Spring Equinox: Zhen Palace Cangmen, East wind is favorable. Summer Solstice start Xun Palace Yinluo, SE wind favorable. Summer Solstice start Li Palace Shangtian, South wind favorable. Autumn Equinox start Kun Palace Xuanwei, SW wind favorable. Autumn Equinox start Dui Palace Cangguo, West wind favorable. Start of Winter start Qian Palace Xinluo, NW wind favorable. Winter Solstice start Kan Palace Yezhe, North wind favorable. Favorable winds refresh spirit, remove chronic ailments. Adverse winds are toxic vapors, causing illness named "Seasonal Qi Stagnation." Entering muscle/bone/organs, though not immediate, combined with severe Cold/Heat/Summerheat/Dampness and internal dietary/labor/excess factors, causes internal-external dual infection chronic diseases, requiring needle regulation of meridians and herbal decoctions to guide Ying/Wei to resolve. Central Palace is Zhaoyao, total Nine Palaces. Favorable Eight Winds cause no disease; adverse winds cause disease.
In all needling, ensure the Spirit (Shen) is present before inserting; once inserted, ensure Shen is settled and qi follows. If Shen is absent, do not needle; if Shen is settled, apply treatment.
In all needling, ensure patient's spirit is focused before insertion. Once inserted, ensure spirit settles before manipulating qi. If spirit is absent, needle feels light/slippery, patient feels no pain (like inserting tofu); do not proceed, wait. If spirit arrives, needle feels tight/choppy; proceed with method based on excess/deficiency.
At the fixed point, prioritize blood and qi;
When preparing to needle, prioritize the abundance/scarcity of Yin/Yang blood/qi, as detailed above.
At the moment of action, recognize Water and Wood as the foundation.
Action refers to needling. Water is Mother, Wood is Child; Water generates Wood. Thus, nourish Mother to supplement deficiency, drain Child to balance excess. This states needling must recognize mother-child generation. Mentioning Water/Wood excludes Earth/Metal/Fire for brevity.
Heaven, Earth, Man (Three Powers): Yongquan corresponds to Xuanji and Baihui;
Baihui (one point on head) corresponds to Heaven; Xuanji (one point on chest) corresponds to Man; Yongquan (one point on sole) corresponds to Earth. These are Upper, Middle, Lower parts. Dabao corresponds to Tianshu and Dijii.
Dabao (two points behind breast) is Upper; Tianshu (two points beside navel) is Middle; Dijii (two points on foot) is Lower. These are the Three Parts.
Yang Qiao, Yang Wei, Du, and Dai meridians govern shoulder/back/waist/leg exterior diseases;
Yang Qiao starts at heel, follows lateral malleolus, enters Fengchi, connects Foot-Taiyang Bladder, Shenmai is key. Yang Wei maintains gathering of Yang, connects Hand-Shaoyang Sanjiao, Waiguan is key. Du starts at lower extremity, runs along spine, ascends to Fengfu, passes brain, follows forehead, enters nose at Yingjiao, connects Hand-Taiyang Small Intestine, Houxi is key. Dai starts at hypochondrium, circles body like a belt, connects Foot-Shaoyang Gallbladder, Linqi is key. These four odd meridians are Yang, governing exterior shoulder/back/waist/leg diseases.
Yin Qiao, Yin Wei, Ren, and Chong meridians resolve doubts of interior heart/abdomen/hypochondrium diseases (Doubt = Disease).
Yin Qiao starts at heel, follows medial malleolus, ascends to throat, intersects Chong, connects Foot-Shaoyin Kidney, Zhaohai is key. Yin Wei maintains intersection of Yin, connects Hand-Jueyin Pericardium, Neiguan is key. Ren starts below Zhongji, ascends abdomen to throat, connects Hand-Taiyin Lung, Lieque is key. Chong starts at Qichong, runs with Foot-Shaoyin, flanks navel, ascends to chest and scatters, connects Foot-Taiyin Spleen, Gongson is key. These four odd meridians are Yin, treating interior heart/abdomen/hypochondrium diseases.
Er Ling, Er Qiao, Er Jiao seem continuous and connect the Five Bodies;
Er Ling: Yinlingquan, Yanglingquan. Er Qiao: Yin Qiao, Yang Qiao. Er Jiao: Yin Jiao, Yang Jiao. Xu means connect. Wu Ti means Five Bodies. These six acupoints connect sequentially at two hands, two feet, and head.
Liang Jian, Liang Shang, Liang Jing rely on each other and separate into two branches.
Liang Jian: Erjian, Sanjian. Liang Shang: Shaoshang, Shangyang. Liang Jing: Tianjing, Jianjing. These six acupoints rely on each other and separate into two hand branches.
Generally, acupoint selection requires precise measurement; first examine your intent, then observe flesh distribution;
Acupoint measurement uses the middle finger and thumb bent into a ring (male left, female right); the inner crease angle equals one Cun. Measure according to individual size; this is "Same-Body Cun." First determine the disease, meridian, and acupoint in your mind; then observe patient's thin/fat, long/short, flesh distribution, bone joints, and hairline to measure and select.