（杨氏注解）
必欲治病，莫如用针。
夫治病之法，有针灸，有药饵，然药饵或出于幽远之方，有时缺少，而又有新陈之不等
，真伪之不同，其何以奏肤功，起沉 也？惟精于针，可以随身带用，以备缓急。
巧运神机之妙，
巧者，功之善也；运者，变之理也。神者，望而知之。机者，事之微也。妙者，治之应
工开圣理之深。
工者，治病之体。圣者，妙用之端。故《难经》云∶问而知之谓之工，闻而知之谓之圣
。夫医者意也，默识心通，贯融神会，外感内伤，自然觉悟，岂不谓圣理之深也。
外取砭针，能蠲邪而扶正；
砭针者，砭石是也。此针出东海，中有一山，名曰尖峰，其山有石，形如玉簪，生自圆
长，磨之有锋尖，可以为针，治病疗邪无不愈。
中含水火，善回阳而倒阴。
水火者，寒热也。惟针之中，有寒邪补泻之法，是进退水火之功也。回阳者，谓阳盛则
极热，故泻其邪气，其病自得清凉矣。倒阴者，谓阴盛则极寒，故补其虚寒，其病自得温和
矣。此回阳倒阴之理，补泻盛衰之功。
原夫络别支殊，
别者，辨也。支者，络之分派也。《素问》云∶络穴有一十五，于十二经中每经各有一
络。外有三络∶阳跷络，在足太阳经；阴跷络，在足少阴经；脾之大络，在足太阴经。此是
十五络也，各有支殊之处，有积络，有浮络，故言络别支殊。
经交错综，
交经者，十二经也。错者，交错也。综者，总聚也。言足厥阴肝经，交出足太阴脾经之
后，足太阴脾经，交出厥阴肝经之前，此是经络交错，总聚之理也。
或沟池溪谷以岐异，
岐者，路也。其脉穴之中，有呼为沟、池、溪、谷之名者，如岐路之各异也。若水沟、
风池、后溪、合谷之类是也。一云《铜人经》乃分四穴。沟者水沟穴，池者天池穴，溪者太
溪穴，谷者阳谷穴。所谓四穴同治，而分三路，皆皈于一原。
或山海丘陵而隙共。
隙者，孔穴或取山、海、丘、陵而为名者，其孔穴之同共也。如承山、照海、商丘、阴
陵之类是也。一云《铜人经》亦分四穴、山者承山穴，海者气海穴，丘者丘墟穴，陵者阴陵
穴。四经相应，包含万化之众也。
斯流派以难揆，在条纲而有统。
此言经络贯通，如水流之分派，虽然难以揆度，在条目纲领之提挈，亦有统绪也。故书
云∶若纲有条而不紊。一云经言∶井荥俞原经合，甲日起甲戌时，乃胆受病，窍阴所出为井
金，侠溪所溜为荥水，临泣所注为俞木，丘墟所过为原，阳辅所行为经火，阳陵泉所入为合
土。凡此流注之道，须看日脚，阴日刺五穴，阳日刺六穴。
理繁而昧，纵补泻以何功？
盖圣人立意，垂法于后世，使其自晓也。若心无主持，则义理繁乱，而不能明解，纵根据
补泻之法，亦有何效？或云∶假如小肠，实则泻小海，虚则补后溪；大肠实则泻二间，虚则
补曲池；胆实则泻阳辅，虚则补侠溪，此之谓也。中工治病已成之后，惟不知此理，不明虚
实，妄投针药，此乃医之误也。
法捷而明，自迎随而得用。
夫用针之法，要在识其通变，捷而能明，自然于迎随之间，而得施为之妙也。
且如行步难移，太冲最奇。人中除脊膂之强痛，神门去心性之呆痴。风伤项急，始求于
风府；头晕目眩，要觅于风池。耳闭须听会而治也，眼痛则合谷以推之。胸结身黄，取涌泉
而即可；脑昏目赤，泻攒竹以便宜。但见两肘之拘挛，仗曲池而平扫；四肢之懈惰，凭照海
以消除。牙齿痛，吕细堪治；头项强，承浆可保。太白宣通于气冲（太白脾家真土也，能生
肺金），阴陵开通于水道（阴陵泉，真水也，滋济万物）。腹膨而胀，夺内庭以休迟；筋转而
疼，泻承山而在早。大抵脚腕痛，昆仑解愈；股膝疼，阴市能医。痫发癫狂兮，凭后溪而疗
理；疟生寒热兮，仗间使以扶持。期门罢胸满血膨而可已，劳宫退冒翻心痛亦何疑！
稽夫大敦去七疝之偏坠，王公谓此；三里却五劳之羸瘦，华佗言斯。固知腕骨祛黄，然
骨泻肾，行间治膝肿目疾，尺泽去肘疼筋紧。目昏不见，二间宜取；鼻窒无闻，迎春可
引。肩井除两臂难任；丝竹疗头疼不忍。咳嗽寒痰，列缺堪治；眵 冷泪，临泣尤准（
髋骨将腿痛以祛残，
髋骨二穴，在委中上三寸，髀枢中，垂手取之，治腿足疼痛，针三分。一云∶跨骨在膝
膑上一寸，两筋空处是穴，刺入五分，先补后泻，其病自除，此即梁丘穴也，更治乳痈。按
此两解，俱与经外奇穴不同，并存，以俟知者。
肾俞把腰疼而泻尽。
以见越人治尸厥于维会，随手而苏；
维会二穴，在足外踝上三寸，内应足少阳胆经。尸厥者，卒丧之症，其病口噤气绝，状
如死，不识人。昔越人过虢，虢太子死未半日，越人诊太子脉曰∶太子之病为尸厥也。脉乱
故形如死，太子实未死也。乃使弟子子阳，HT 针砥石，以取外三阳、五会，有间，太
子苏，二旬而复。故天下尽以扁鹊能生死人。鹊闻之曰∶此自当生者，吾能使之生耳。又云
∶乃玉泉穴，在脐下四寸是穴，手之三阳脉，维于玉泉，是足三阳脉会。治卒中尸厥，恍惚
不省人事，血淋下瘕，小便赤涩，失精梦遗，脐腹疼痛，结如盆杯，男子阳气虚惫，疝气水
肿，贲豚抢心，气急而喘。经云∶太子尸厥，越人刺维会而复苏。此即玉泉穴。真起死回生
奇术。妇人血气 瘕坚积，脐下冷痛，子宫断绪，四度刺有孕，使胞和暖，或产后恶露
不止，月事不调，血结成块，尽能治之。针八分，留五呼，得气即泻，更宜多灸为妙。
文伯泻死胎于阴交，应针而陨。
灸三壮，针三分。昔宋太子善医术，出苑游，逢一怀娠女人，太子诊之曰∶是一女子
。令徐文伯诊之，文伯曰∶是一男一女。太子性暴，欲剖腹视之。文伯止曰。臣请针之，于
是泻足三阴交，补手阳明合谷，其胎应针而落。果如文伯之言。故今言妊妇不可针此穴。昔
文伯见一妇人临产症危，视之，乃子死在腹中，刺足三阴交二穴，又泻足太冲二穴，其子随
手而下。此说与《铜人》之文又不相同。
圣人于是察麻与痛，分实与虚。
虽云诸疼痛皆以为实，诸痒麻皆以为虚，此大略也，未尽其善。其中有丰肥坚硬，而得
其疼痛之疾者；亦有虚羸气弱，而感其疼痛之病者。非执而断之，仍要推其得病之原，别其
内外之感，然后真知其虚实也。实者泻之，虚者补之。
实则自外而入也，虚则自内而出欤！
夫冒风寒，中暑湿，此四时者，或因一时所感而受病者，谓实邪，此疾盖是自外而入于
内也。多忧虑，少心血，因内伤而致病者，谓虚邪，此疾盖是自内而出于外也。此分虚实内
外之理也。一云∶夫疗病之法，全在识见，痒麻为虚，虚当补其母；疼痛为实，实当泻其子
。且如肝实，泻行间二穴，火乃肝木之子；肝虚，补曲泉二穴，水乃肝木之母。胃实，泻厉
兑二穴，金乃胃土之子；胃虚，补解溪二穴，火乃胃土之母。三焦实，泻天井二穴；三焦虚
，补中渚二穴。膀胱实，泻束骨二穴；膀胱虚，补至阴二穴。故经云∶虚羸痒麻，气弱者补
之；丰肥坚硬，疼痛肿满者泻之。凡刺之要，只就本经，取井荥俞原经合，行子母补泻之法
，乃为枢要。深知血气往来多少之道，取穴之法，各明其部分，即根据本经而刺，无不效也。
故济母而裨其不足，夺子而平其有余。
裨者，补也。济母者，盖补其不足也。夺子者，夺去其有余也。此补母泻子之法，按《
补泻经》云∶只非刺一经而已。假令肝木之病，实则泻心火之子，虚则补肾水之母，其肝经
自得安矣。五脏仿此。一云∶虚当补其母，实当泻其子。故知肝胜脾，肝有病必传与脾，圣
人治未病，当先实脾，使不受肝之贼邪，子母不许相传，大概当实其母，正气以增，邪气必
去。气血往来，无偏伤，伤则 疾蜂起矣。
观二十七之经络，一一明辨；
经者，十二经也。络者，十五络也。共计二十七之经络相随，上下流行。观之者，一一
据四百四之疾症，件件皆除。
岐伯云∶凡人禀乾坤而立身，随阴阳而造化，按八节而荣，顺四时而易，调神养气，习
性咽津，故得安和，四大舒缓。或一脉不调，则众疾俱动，四大不和，百病皆生。凡人之一
身，总计四百四病，不能一一具载，然变症虽多，但根据经用法，件件皆除也。
故得夭枉都无，跻斯民于寿域；
跻者，登也。夭者，短也。枉者，误伤其命也。夫医之道，若能明此用针之理，除疼痛
迅若手捻，破郁结涣如冰释。既得如此之妙，自此之后，并无夭枉之病。故斯民皆使登长寿
几微已判，彰往古之玄书。
几微者，奥妙之理也。判，开也。彰，明也。玄，妙也。令奥妙之理，已焕然明
着于前，使后学易晓。
抑又闻心胸病，求掌后之大陵；肩背患，责肘前之三里。冷痹肾败，取足阳明之土；连
脐腹痛，泻足少阴之水。脊间心后者，针中渚而立痊；胁下肋边者，刺阳陵而即止。头项痛
，拟后溪以安然；腰脚疼，在委中而已矣。夫用针之士，于此理苟能明焉，收祛邪之功，而
夫用针之士，先要明其针法，次知形气所在，经络左右所起，血气所行，逆顺所会，补
虚泻实之法，去邪安正之道，方能除疼痛于目前，疗疾病于指下也。
（杨氏注解）
想要治病，没有比使用针灸更好的了。
治疗疾病的方法，有针灸，有药物，然而药物有时来自偏远之地，时常短缺，而且新旧品质不等，真伪不同，怎么能取得显著疗效，治愈重病呢？只有精通针灸，可以随身携带使用，以备急用。
巧妙运用神妙的机枢，
“巧”，指技艺精湛；“运”，指变化之理。“神”，指望诊而知病情；“机”，指事物细微之处。“妙”，指治疗反应迅速。
开启圣人的深奥道理。
“工”，指治病的基本能力；“圣”，指妙用的开端。所以《难经》说：通过询问而了解病情称为“工”，通过听闻而了解病情称为“圣”。
医生靠的是意念，默记于心，融会贯通，外感内伤，自然觉悟，这难道不是圣人道理的深奥吗？
体外取用砭石和针，能祛除邪气而扶助正气；
砭针，就是砭石。这种针出自东海，其中有一座山，名叫尖峰山，山上有一种石头，形状像玉簪，天然圆润修长，磨出锋尖，可以作为针，治疗各种疾病和邪气，无不痊愈。
针中蕴含水火（寒热），善于回阳救逆而纠正阴盛。
“水火”，指寒热。在针刺之中，有针对寒邪的补泻方法，这就是进退水火的功效。所谓“回阳”，是指阳气过盛导致极热，所以泻去邪气，病自然得到清凉。所谓“倒阴”（纠正阴盛），是指阴气过盛导致极寒，所以补益虚寒，病自然得到温和。这就是回阳倒阴的道理，以及补泻盛衰的功效。
追溯起来，络脉分支殊异，
“别”，是辨别之意。“支”，是络脉的分派。《素问》说：络穴共有十五个，在十二经脉中每经各有一个络穴。另外还有三条络脉：阳跷络，位于足太阳膀胱经；阴跷络，位于足少阴肾经；脾之大络，位于足太阴脾经。这就是十五络，各有分支殊异之处，有积络，有浮络，所以说“络别支殊”。
经脉交错综合，
“交经”，指十二经脉。“错”，是交错之意。“综”，是总聚之意。意思是足厥阴肝经，交出足太阴脾经之后，足太阴脾经，又交出厥阴肝经之前，这就是经络交错、总聚的道理。
有的如沟、池、溪、谷般歧路各异，
“岐”，是路的意思。在脉穴之中，有的被称为沟、池、溪、谷，就像歧路一样各不相同。如水沟穴、风池穴、后溪穴、合谷穴等就是这样。另一种说法认为《铜人腧穴针灸图经》将其分为四个穴位：“沟”指水沟穴，“池”指天池穴，“溪”指太溪穴，“谷”指阳谷穴。所谓四穴同治，却分属三路，最终都归于一个本源。
有的如山、海、丘、陵般孔隙相通。
“隙”，指孔穴。有的以山、海、丘、陵命名，其孔穴是相通的。如承山穴、照海穴、商丘穴、阴陵泉穴等就是这样。另一种说法认为《铜人经》也分为四个穴位：“山”指承山穴，“海”指气海穴，“丘”指丘墟穴，“陵”指阴陵泉穴。四经相应，包含万化之众。
这些流派难以揣测，但在条纲中有统绪。
这是说经络贯通，如同水流的分派，虽然难以揣测，但在条目纲领的提挈下，也有统绪。所以书上说：如果纲有条目就不会混乱。另一种说法引用经文：井、荥、俞、原、经、合六穴，甲日起于甲戌时，此时胆受病，窍阴所出为井金，侠溪所溜为荥水，临泣所注为俞木，丘墟所过为原穴，阳辅所行为经火，阳陵泉所入为合土。凡此流注之道，必须看日期，阴日刺五个穴，阳日刺六个穴。
道理繁杂而晦暗，即使进行补泻又有什么功效？
大概圣人立意，留下法则给后世，让他们自己明白。如果心中没有主见，那么义理就会繁乱，不能明解，即使根据补泻之法操作，又有什么效果呢？或者说：假如小肠实证则泻小海穴，虚证则补后溪穴；大肠实证则泻二间穴，虚证则补曲池穴；胆实证则泻阳辅穴，虚证则补侠溪穴，说的就是这个道理。中等水平的医生在治疗完成后，往往不知道这个道理，不明白虚实，妄投针药，这是医生的失误。
法度敏捷而明确，自然从迎随中得其应用。
使用针法的关键，在于认识其通变，敏捷而明确，自然在迎随之间，就能得到施针的妙处。
比如行走困难，太冲穴最神奇。人中穴可除脊背强痛，神门穴可去心性呆痴。风邪伤及项部拘急，开始求治于风府穴；头晕目眩，要寻找风池穴。耳闭需听会穴来治疗，眼痛则合谷穴来推治。胸中郁结身体发黄，取涌泉穴即可；头脑昏沉眼睛红赤，泻攒竹穴便方便。只要见到两肘拘挛，依靠曲池穴平扫；四肢懈怠懒惰，凭照海穴消除。牙齿痛，吕细（太溪）穴可治；头项强直，承浆穴可保。太白穴宣通气冲（太白是脾家真土，能生肺金），阴陵泉开通水道（阴陵泉是真水，滋济万物）。腹部膨胀发胀，夺内庭穴不要迟疑；筋脉转筋疼痛，泻承山穴要在早。大抵脚腕痛，昆仑穴解愈；大腿膝盖疼，阴市穴能医。癫痫发作，凭后溪穴疗理；疟疾产生寒热，仗间使穴扶持。期门穴可罢胸满血膨，劳宫穴可退冒翻心痛，有什么可疑虑的！
考察大敦穴去除七疝偏坠，王公说过这一点；三里穴克服五劳羸瘦，华佗说过这话。确实知道腕骨穴祛黄，然骨穴泻肾，行间穴治膝肿目疾，尺泽穴去肘疼筋紧。眼睛昏花看不见，宜取二间穴；鼻塞闻不到气味，可引迎春穴。肩井穴除两臂难任；丝竹穴疗头疼不忍。咳嗽寒痰，列缺穴可治；眵泪冷泪，临泣穴尤准。髋骨穴将腿痛以祛残，
髋骨有两个穴位，在委中上三寸，髀枢中，垂手取之，治腿足疼痛，针三分。另一种说法：跨骨在膝膑上一寸，两筋空处是穴，刺入五分，先补后泻，病自除，这就是梁丘穴，更治乳痈。按这两种解释，都与经外奇穴不同，并存，以待知情者。
肾俞穴把腰疼而泻尽。
由此可见，越人（扁鹊）在维会穴治疗尸厥，随手苏醒；
维会两个穴位，在足外踝上三寸，内应足少阳胆经。尸厥是一种突然丧命的病症，口噤气绝，状如死人，不识人。从前越人经过虢国，虢太子死了不到半天，越人诊断太子脉象说：太子的病是尸厥。脉乱所以形如死，太子其实没死。于是让弟子子阳，用针砥石，取外三阳、五会穴，过了一会儿，太子苏醒，二十天恢复。所以天下人都认为扁鹊能让死人复活。扁鹊听说后说：这本来该活的人，我只是让他活过来罢了。又说：那是玉泉穴，在脐下四寸是穴，手之三阳脉，维于玉泉，是足三阳脉会。治卒中尸厥，恍惚不省人事，血淋下瘕，小便赤涩，失精梦遗，脐腹疼痛，结如盆杯，男子阳气虚惫，疝气水肿，贲豚抢心，气急而喘。经文说：太子尸厥，越人刺维会而复苏。这就是玉泉穴。真是起死回生的奇术。妇人血气癥坚积，脐下冷痛，子宫断绪，四次针刺有孕，使胞和暖，或产后恶露不止，月事不调，血结成块，都能治之。针八分，留五呼，得气即泻，更宜多灸为妙。
文伯在阴交穴泻死胎，应针而落。
灸三壮，针三分。从前宋太子擅长医术，出苑游玩，遇到一个怀孕女人，太子诊断说：是一个女孩。令徐文伯诊断，文伯说：是一男一女。太子性情暴躁，想剖腹查看。文伯制止说：臣请针刺。于是泻足三阴交，补手阳明合谷，胎儿应针而落。果然如文伯所言。所以现在说孕妇不可针此穴。以前文伯见一妇人临产症危，视之，乃是子死在腹中，刺足三阴交二穴，又泻足太冲二穴，胎儿随手而下。此说与《铜人》之文又不相同。
圣人于是察麻与痛，分实与虚。
虽然说所有疼痛都视为实证，所有痒麻都视为虚证，这只是大略，未尽善尽美。其中有丰肥坚硬，而得疼痛之疾的；也有虚羸气弱，而感疼痛之病的。不能固执判断，仍要推究得病的根源，辨别内外之感，然后真正知道虚实。实证则泻之，虚证则补之。
实证是自外而入，虚证是自内而出吗！
冒风寒，中暑湿，这是四季之气，有时因一时感受而受病，称为实邪，这种病大概是从外进入内。多忧虑，少心血，因内伤而致病，称为虚邪，这种病大概是从内出于外。这是区分虚实内外的道理。另一种说法：治疗疾病的方法，全在识见，痒麻为虚，虚当补其母；疼痛为实，实当泻其子。比如肝实证，泻行间二穴，火乃肝木之子；肝虚证，补曲泉二穴，水乃肝木之母。胃实证，泻厉兑二穴，金乃胃土之子；胃虚证，补解溪二穴，火乃胃土之母。三焦实证，泻天井二穴；三焦虚证，补中渚二穴。膀胱实证，泻束骨二穴；膀胱虚证，补至阴二穴。所以经文说：虚羸痒麻，气弱者补之；丰肥坚硬，疼痛肿满者泻之。凡刺的要领，只就本经，取井荥俞原经合，行子母补泻之法，才是关键。深知气血往来多少之道，取穴之法，各明其部分，即根据本经而刺，没有不有效的。
所以救济母亲（补母）以弥补不足，夺取儿子（泻子）以平息有余。
“裨”，是补的意思。济母，就是补其不足。夺子，就是夺去其有余。这是补母泻子之法，按《补泻经》说：并非只刺一经而已。假设肝木之病，实证则泻心火之子，虚证则补肾水之母，其肝经自然安定。五脏仿照此例。另一种说法：虚当补其母，实当泻其子。所以知道肝胜脾，肝有病必传与脾，圣人治未病，应当先实脾，使不受肝之贼邪，子母不许相传，大概应当实其母，正气以增，邪气必去。气血往来，无偏伤，伤则疾病蜂起矣。
观察二十七条经络，一一明辨；
“经”，指十二经脉。“络”，指十五络脉。共计二十七条经络相随，上下流行。观察它们，一一依据四百四种种疾病症状，件件皆除。
岐伯说：凡人禀乾坤而立身，随阴阳而造化，按八节而荣，顺四时而易，调神养气，习性咽津，故得安和，四大舒缓。如果一脉不调，则众疾俱动，四大不和，百病皆生。凡人之一身，总计四百四病，不能一一具载，然变症虽多，但根据经用法，件件皆除也。
所以得以夭折枉死都没有，使百姓登长寿之境；
“跻”，是登的意思。“夭”，是短命。“枉”是误伤性命。医学之道，如果能明晓此用针之理，除疼痛迅若手捻，破郁结涣如冰释。既然得到如此妙处，自此之后，并无夭枉之病。所以百姓都能登长寿几微已判，彰往古之玄书。
“几微”，是奥妙之理。“判”，开也。“彰”，明也。“玄”，妙也。令奥妙之理，已焕然明着于前，使后学易晓。
我又听说心胸病，求掌后之大陵穴；肩背患，责肘前之三里穴。冷痹肾败，取足阳明之土穴；连脐腹痛，泻足少阴之水穴。脊间心后者，针中渚而立痊；胁下肋边者，刺阳陵而即止。头项痛，拟后溪以安然；腰脚疼，在委中而已矣。夫用针之士，于此理苟能明焉，收祛邪之功，而
夫用针之士，先要明其针法，次知形气所在，经络左右所起，血气所行，逆顺所会，补虚泻实之法，去邪安正之道，方能除疼痛于目前，疗疾病于指下也。
(Annotation by Yang)
To treat disease, nothing is better than the use of acupuncture.
The methods for treating disease include acupuncture and herbal medicine. However, herbal medicines may come from remote areas, are sometimes scarce, and vary in freshness and authenticity, making it difficult to achieve significant therapeutic effects or cure severe illnesses. Only by mastering acupuncture can one carry needles for immediate use in emergencies.
Skillfully operating the divine mechanism:
"Skillful" refers to excellence in technique; "operate" refers to the principle of change; "divine" refers to knowing the condition through observation (Wang Zhen); "mechanism" refers to the subtle aspects of matters; "wonderful" refers to the rapid response of treatment.
Opening the profound principles of the sages:
"Artisan" (Gong) refers to the basic capacity to treat disease; "Sage" (Sheng) refers to the beginning of miraculous application. Thus, the *Nan Jing* states: Knowing through inquiry is called "Artisan"; knowing through listening is called "Sage."
The physician relies on intention (Yi), memorizing silently, and integrating understanding. External pathogens and internal injuries are naturally comprehended. Is this not the profundity of sage-like principles?
Externally utilizing Bian stones and needles can eliminate evil Qi and support righteous Qi.
Bian needles refer to Bian stones. These needles originate from the East Sea, where there is a mountain named Jianfeng. The mountain has stones shaped like jade hairpins, naturally round and long, which can be ground to have sharp points for use as needles. They can treat all diseases and evils without exception.
Containing water and fire within, they are good at restoring Yang and reversing Yin excess.
"Water and fire" refer to cold and heat. Within acupuncture, there are tonification and sedation methods for cold pathogens, which constitute the功 (effect) of advancing and retreating water and fire. "Restoring Yang" refers to cases where excessive Yang leads to extreme heat; thus, sedating the pathogenic Qi brings coolness. "Reversing Yin" (correcting Yin excess) refers to cases where excessive Yin leads to extreme cold; thus, tonifying deficiency-cold brings warmth. This is the principle of restoring Yang and reversing Yin, and the efficacy of tonification and sedation regarding excess and deficiency.
Tracing back, collaterals branch and differ:
"Bie" means distinguishing; "Zhi" refers to collateral branches. The *Su Wen* states there are fifteen Luo (Collateral) acupoints, one for each of the twelve meridians. Additionally, there are three other collaterals: Yang Qiao Luo located on the Foot-Taiyang Bladder Meridian, Yin Qiao Luo on the Foot-Shaoyin Kidney Meridian, and the Large Luo of the Spleen on the Foot-Taiyin Spleen Meridian. These are the fifteen collaterals, each with distinct branching locations, including Ji Luo (accumulated collaterals) and Fu Luo (floating collaterals), hence "collaterals branch and differ."
Meridians intersect and integrate:
"Jiao Jing" refers to the twelve meridians; "Cuo" means intersection; "Zong" means gathering. It means the Foot-Jueyin Liver Meridian exits after the Foot-Taiyin Spleen Meridian, and the Foot-Taiyin Spleen Meridian exits before the Jueyin Liver Meridian. This illustrates the principle of meridian intersection and integration.
Some resemble ditches, pools, streams, and valleys, diverging like paths:
"Qi" means path. Among pulse acupoints, some are named ditch, pool, stream, or valley, differing like diverging paths. Examples include Shuigou (GV26), Fengchi (GB20), Houxi (SI3), and Hegu (LI4). Another view divides them into four specific points in the *Tong Ren Jing*: Gou refers to Shuigou (GV26), Chi refers to Tianchi (PC17), Xi refers to Taixi (KI3), and Gu refers to Yanggu (SI4). Although these four points share treatments, they belong to three different pathways, ultimately returning to one source.
Others resemble mountains, seas, hills, and ridges, sharing apertures:
"Xi" refers to apertures. Some acupoints are named after mountains, seas, hills, or ridges, sharing their apertures. Examples include Chengshan (BL57), Zhaohai (KI6), Shangqiu (SP5), and Yinlingquan (SP9). Another view in the *Tong Ren Jing* also identifies four points: Shan refers to Chengshan (BL57), Hai refers to Qihai (CV6), Qiu refers to Qiuxu (GB40), and Ling refers to Yinlingquan (SP9). The four meridians correspond, encompassing myriad transformations.
These lineages are hard to measure, yet have a unified thread in their guidelines.
This describes how meridians connect like water branches. Although hard to fully comprehend, under the guidance of key points and principles, there is a systematic order. As stated in texts: If the head rope is pulled, the net opens without disorder. Another citation mentions the Five Shu Points (Jing-Well, Ying-Spring, Shu-Stream, Yuan-Source, Jing-River, He-Sea). On Jia days starting at Jia-Xu hour, the Gallbladder is affected. Qiaoyin is the Jing-Well (Metal), Xiaxi is the Ying-Spring (Water), Linqi is the Shu-Stream (Wood), Qiuxu is the Yuan-Source, Yangfu is the Jing-River (Fire), and Yanglingquan is the He-Sea (Earth). One must observe the day: Yin days puncture five points, Yang days puncture six points.
If principles are complex and obscure, what use is tonification and sedation?
Sages established laws for future generations to understand independently. Without mental focus, principles become chaotic and incomprehensible. Even applying tonification and sedation would be ineffective. For example: Small Intestine excess is treated by sedating Xiaohai (SI8), deficiency by tonifying Houxi (SI3); Large Intestine excess by sedating Erjian (LI2), deficiency by tonifying Quchi (LI11); Gallbladder excess by sedating Yangfu (GB38), deficiency by tonifying Xiaxi (GB41). This is the method. Average physicians often fail to grasp these principles, failing to distinguish excess and deficiency, and prescribing needles/herbs recklessly, leading to medical errors.
Methods are agile and clear, derived naturally from Ying and Sui techniques.
The key to acupuncture lies in understanding flexibility. Being agile and clear allows one to master the subtleties of Ying (following) and Sui (opposing) techniques.
For difficulty walking, Taichong (LR3) is most effective. Renzhong (GV26) relieves spinal stiffness; Shenmen (HT7) clears mental dullness. Wind injuring the neck requires Fengfu (GV16); dizziness and blurred vision require Fengchi (GB20). Ear blockage requires Tinghui (GB2); eye pain requires Hegu (LI4). Chest stagnation and jaundice respond to Yongquan (KI1); brain dizziness and red eyes respond to dispersing Cuanzhu (BL2). Elbow contracture is resolved by Quchi (LI11); limb flaccidity is eliminated by Zhaohai (KI6). Toothache is treated by Lvxi (Taixi, KI3); stiff neck is managed by Chengjiang (CV24). Taidai (SP3) promotes Qi flow (Spleen Earth generates Lung Metal); Yinlingquan (SP9) opens water passages (Kidney Water nourishes all). Abdominal distension is relieved by Neiting (ST44); tendon spasms are dispersed by Chengshan (BL57). Generally, ankle pain is cured by Kunlun (BL60); thigh/knee pain is treated by Yinshi (ST33). Epilepsy is managed by Houxi (SI3); malaria chills/fevers are supported by Jianshi (PC5). Qimen (LR14) resolves chest fullness and blood distension; Laogong (PC8) reduces heart pain and vomiting.
Dadun (LR1) treats hernias, as noted by Wang Gong; Zusanli (ST36) addresses wasting-thirst syndromes, as stated by Hua Tuo. Wangu (SI4) treats jaundice; RanGu (KI2) drains Kidney heat; Xingjian (LR2) treats knee swelling and eye disorders; Chize (LU5) relieves elbow pain and tight tendons. Blurred vision requires Erjian (LI2); nasal congestion responds to Yingchun (LIVE point, likely referring to a specific local or extra point contextually linked to nose, though standard text might vary, here translated as per source name). Jianjing (GB21) frees arms; Sizhukong (SJ23) relieves headache. Lieque (LU7) treats cough with cold phlegm; Linqi (GB41) treats eye discharge and cold tears. Huagu (Extra point) treats leg pain.
Huagu (Extra point): Two points, 3 cun above Weizhong (BL40), in the hip pivot, found by hanging hands. Treats leg/foot pain, needle 3 fen. Alternative view: Kuagu is 1 cun above kneecap between two tendons, needle 5 fen, tonify then sedate. This is Liangqiu (ST34), also treating breast abscess. Both views differ from Extra points; both are kept for reference.
Shenshu (BL23) eliminates lower back pain.
Yuè Rén (Bian Que) treated Shi Jue (Corpse-like Coma) at Weihui (GB39), resulting in immediate recovery.
Weihui (GB39) is 3 cun above the lateral malleolus, corresponding to the Foot-Shaoyang Gallbladder Meridian. Shi Jue presents with clenched jaws, absent breathing, resembling death, with loss of consciousness. When Yuè Rén passed through Guo, the Crown Prince had died less than half a day prior. Yuè Rén diagnosed the pulse as Shi Jue. The chaotic pulse made him appear dead, but he was alive. Yuè Rén ordered his disciple Zi Yang to use a needle and grinding stone to puncture the Three Yang and Wuhui points. Soon, the prince revived and recovered in twenty days. Thus, the world believed Bian Que could resurrect the dead. Bian Que replied: "He was destined to live; I merely facilitated it." Another note identifies this as Yuquan (CV7), 4 cun below the umbilicus, where Hand Three-Yang meridians converge with Foot Three-Yang meridians. It treats stroke coma, hematuria, dysuria, spermatorrhea, abdominal masses, male yang deficiency, hernia, edema, and Plume Qi (gas rising to heart). The classic states Yuè Rén revived the prince at Weihui/Yuquan. It is a miraculous technique for reviving the dying. It also treats women's blood stasis, cold lower abdomen, uterine infertility (four needlings induce pregnancy), postpartum bleeding, irregular menstruation, and blood clots. Needle 8 fen, retain for five breaths, sedate upon obtaining Deqi, moxibustion is beneficial.
Wen Bo treated a dead fetus at Yinjiao (CV7), causing expulsion upon needling.
Moxa 3 cones, needle 3 fen. Song Taizi, skilled in medicine, encountered a pregnant woman. He diagnosed a female fetus. Xu Wenber diagnosed a male and female fetus. Taizi wanted to perform a剖宫 (C-section). Wenber stopped him, suggesting acupuncture. He sedated Sanyinjiao (SP6) and tonified Hegu (LI4). The fetus expelled immediately, confirming Wenber's diagnosis. Hence, pregnant women should avoid needling this point. In another case, Wenber saw a woman in critical labor with a dead fetus. He punctured Sanyinjiao (SP6) twice and sedated Taichong (LR3) twice. The fetus was delivered immediately. This differs from the *Tong Ren* account.
The Sages observed numbness and pain, distinguishing excess and deficiency.
While generally pain is excess and numbness/itching is deficiency, this is a generalization. Fat individuals may have painful conditions (excess), while emaciated individuals may have painful conditions (deficiency). One must investigate the root cause and differentiate internal/external factors to truly determine excess/deficiency. Excess is sedated; deficiency is tonified.
Excess enters from outside; deficiency emerges from inside!
Exposure to wind, cold, summerheat, dampness causes external pathogens entering inward (Excess). Worry and blood deficiency cause internal injury emerging outward (Deficiency). This distinguishes internal/external excess/deficiency. Another view: Numbness/itching is deficiency, tonify the Mother; Pain is excess, sedate the Child. Liver excess: sedate Xingjian (LR2) (Fire is child of Wood). Liver deficiency: tonify Ququan (LR8) (Water is mother of Wood). Stomach excess: sedate Lidui (ST45) (Metal is child of Earth). Stomach deficiency: tonify Jiexi (ST41) (Fire is mother of Earth). Sanjiao excess: sedate Tianjing (TE10); Sanjiao deficiency: tonify Zhongzhu (TE3). Bladder excess: sedate Shugu (BL65); Bladder deficiency: tonify Zhiyin (BL67). Thus, emaciation/numbness requires tonification; robustness/pain/swelling requires sedation. The key is to work on the affected meridian using the Five Shu Points and Mother-Child tonification/sedation. Understanding Qi/Blood flow and selecting points according to meridian sections ensures efficacy.
Therefore, supplement the Mother to fill deficiencies; drain the Child to reduce excess.
"Bì" means supplement. Supplementing the Mother fills deficiency. Draining the Child reduces excess. This is the Mother-Child tonification/sedation method. It is not limited to one meridian. For Liver Wood disease: Excess sedates Heart Fire (Child); Deficiency tonifies Kidney Water (Mother). The Liver Meridian stabilizes. This applies to the Five Zang. Another view: Deficiency tonifies Mother, Excess sedates Child. Since Liver overacts on Spleen, Liver disease transmits to Spleen. The Sage treats pre-disease by strengthening Spleen to prevent Liver invasion. Strengthening the Mother increases Righteous Qi and expels Evil Qi. Imbalance in Qi/Blood leads to disease.
Observe the Twenty-Seven Meridians, distinguishing each clearly;
"Jing" refers to Twelve Meridians; "Luo" refers to Fifteen Collaterals. Totaling Twenty-Seven, they circulate up and down. Observing them allows addressing Four Hundred and Forty Diseases, eliminating each one.
Qibo said: Humans are formed by Heaven and Earth, evolving with Yin and Yang, flourishing with the Eight Solar Terms, adapting to the Four Seasons. By regulating spirit, nourishing Qi, and practicing swallowing saliva, one maintains harmony and physical ease. If one meridian is imbalanced, many diseases arise; if the Four Elements are disharmonious, hundred diseases generate. The human body has Four Hundred and Forty potential diseases. Though too numerous to list, applying meridian-based methods eliminates them all.
Thus avoiding premature death, raising people to an age of longevity;
"Ji" means ascend; "Yao" means short life; "Wang" means wrongful injury. Mastering acupuncture principles removes pain swiftly and resolves stagnation like melting ice. With such efficacy, no premature deaths occur. People attain longevity. The profound mysteries of ancient texts are revealed, making them easy for students to understand.
I have also heard: For chest/heart disease, seek Daling (PC7) behind the palm; for shoulder/back issues, address Zusanli (ST36) near the elbow. Cold Bi and Kidney failure require Earth points of Foot-Yangming; Periumbilical abdominal pain requires draining Water points of Foot-Shaoyin. Pain between spine and heart is cured by Zhongzhu (TE3); pain in hypochondrium stops with Yanglingquan (GB34). Head/neck pain is soothed by Houxi (SI3); waist/leg pain is resolved by Weizhong (BL40). Practitioners who understand these principles achieve evil-expelling results.
Practitioners must first master needle techniques, then know形体 (body form) and Qi location, meridian origins, Qi/Blood flow, reversal/compliance, tonification/sedation methods, and ways to remove evil and support righteousness. Only then can they relieve pain and cure diseases with their fingers.