凡刺之道，毕于终始。明知终始，五脏为纪，阴阳定矣。阴者主脏，阳者主腑。阳受气
于四肢，阴受气于五脏。故泻者迎之，补者随之。知迎知随，气可令和。和气之方，必通阴
阳。五脏为阴，六腑为阳。谨奉天道，请言终始。终始者，经脉为纪，持其脉口人迎，以知
阴阳有余不足，平与不平，天道毕矣。所谓平人者，不病也。不病者，脉口人迎应四时也，
上下相应而俱往来也，六经之脉不结动也，本末相遇，寒温相守司，形肉血气必相称
也，是谓平人。若少气者
，脉口人迎俱少而不称尺寸。如是者，则阴阳俱不足，补阳则阴竭，泻阴则阳脱。如是者，
可将以甘药，不可饮以至剂。如此者弗灸。不已者，因而泻之，则五脏气坏矣。人迎一盛，
病在足少阳，一盛而躁在手少阳。人迎二盛，病在足太阳，二盛而躁在手太阳。人迎三盛，
病在足阳明，三盛而躁在手阳明。人迎四盛且大且数，名曰溢阳，溢阳为外格。脉口一盛
，病在足厥阴，一盛而躁在手心主。脉口二盛，病在足少阴，二盛而躁在手少阴。脉口三盛
，在足太阴，三盛而躁在手太阴。脉口四盛且大且数，名曰溢阴。溢阴为内关，不通者
死不治。人迎与太阴脉口俱盛四倍以上，名曰关格。关格者与之短期。人迎一盛，泻
足少阳而补足厥阴，二泻一补，日一取之，必切而验之，疏取之，上气和乃止。人迎二
盛，泻足太阳而补足少阴，二泻一补，二日一取之，必切而验之，疏取之，上气和乃止。
人迎三盛，泻足阳明而补足太阴，二泻一补，日一取之，必切而验之，疏取之，上气和
乃止。脉口一盛，泻足厥阴而补足少阳，二补一泻，日一取之，必切而验之，气和乃止，
疏取之。脉口二盛，泻足少阴而补足太阳，二泻一补，二日一取之，必切而验之，气和乃
止，疏取之。脉口三盛，泻足太阴而补足阳明，二补一泻，日二取之，必切而验之，气
和乃止，疏取之。所以日二取之者，太阴主胃，大富于谷，故可日二取之也。人迎脉口俱
盛四倍（《灵枢》作三倍）以上，名曰阴阳俱溢。如是者，不开则血脉闭塞，气无所行，
流淫
音声益彰，耳目聪明，反此者，血气不行。所谓气至而有效者，泻则益虚，虚者脉大如其
故而不坚也。大如故而益坚者，适虽言快，病未去也。补则益实，实者脉大如其故而益
坚也。大如故而不坚者，适虽言快，病未去也。故补则实，泻则虚，病虽不随针减，病必衰
去矣。必先通十二经之所生病，而后可传于终始。故阴阳不相移，虚实不相顷，取之其经。
凡刺之属三刺至谷气，邪僻妄合，阴阳移居，逆顺相反，浮沉异处，四时不相得，稽留淫
，须针而去。故一刺阳邪出，再刺阴邪出，三刺则谷气至而止。所谓谷气至者，已补
而实，已泻而虚，故知谷气至也。邪气独去者，阴与阳未能调而病知愈也。故曰补则实，泻
则虚，病虽不随针减，病必衰去矣。（此文似解前第三篇中。）
阳盛而阴虚，先补其阴，后泻其阳而和之。阴盛而阳虚，先补其阳，后泻其阴而和之。
三脉动于足大指之间，必审其虚实。虚而泻之，是谓重虚，重虚病益甚。凡刺此者，以指按
之，脉动而实且疾者则泻之，虚而徐者则补之，反此者病益甚。三脉动（一作重）于大指
者，谓阳明在上，厥阴在中，少阴在下。膺 中膺，背 中背，肩 虚者取之上。重舌，刺
舌柱以铍针也。手屈而不伸者，其病在筋；伸而不可屈者，其病在骨。在骨守骨，在筋守筋
。补须一方实，深取之，稀按其 ，以极出其邪气。一方虚，浅刺之，以养其脉，疾按
其，无使邪气得入。邪气之来也紧而疾，谷气之来也徐而和。脉实者，深刺之以泄其
气；脉虚者，浅刺之使精气无得出，以养其脉，独出其邪气。刺诸痛者深刺之，诸痛者
其脉皆实。从腰以上者，手太阴、阳明主之；从腰以下者，足太阴、阳明主之。病在下者
高取之，病在上者下取之，病在头者取之足，病在腰者取之 ，病生于头者头重，
生于手者臂重，生于足者足重。治病者，先刺其病所从生者也。
春气在毫毛，夏气在皮肤，秋气在分肉，冬气在筋骨。刺此病者，各以其时为齐。刺肥
人者，以秋冬为之齐；刺瘦人者，以春夏为之齐。刺之痛者阴也，痛而以手按之不得者
亦阴也，深刺之。痒者阳也，浅刺之。病在上者阳也，在下者阴也。病先起于阴者
，先治其阴而后治其阳；病先起于阳者，先治其阳而后治其阴。久病者邪气入深，刺此病
者，深入而久留之，间日复刺之，必先调其左右，去其血脉，刺道毕矣。
凡刺之法，必察其形气。形气未脱，少气而脉又躁，躁厥（一作疾字）者，必为缪刺之。
散气可收，聚气可布。深居静处，占神往来，闭户塞牖，魂魄不散，专意一神，精气之分，
无闻人声，以收其精，必一其神，令志在针。浅而留之，微而浮之，以移其神，气至乃休
。男女内外，坚拒勿出，谨守勿内，是谓得气。
凡针刺的原则，都包含在“终始”理论之中。明确掌握了终始的规律，以五脏为纲纪，阴阳的属性就确定了。阴经主要主管五脏，阳经主要主管六腑。阳气受纳于四肢，阴气受纳于五脏。所以，泻法要逆着经气运行的方向刺（迎之），补法要顺着经气运行的方向刺（随之）。懂得迎随的道理，经气就可以调和。调和经气的方法，必须通晓阴阳。五脏属阴，六腑属阳。恭敬地遵循天道，请允许我阐述终始的理论。所谓终始，是以经脉为纲纪，通过持按脉口（手腕桡动脉处）和人迎穴（颈部颈动脉处），来了解阴阳的有余和不足，判断身体是平和还是不平和，天道的规律也就完备了。
所谓平人（健康的人），是不生病的人。不生病的人，其脉口和人迎的脉搏与四季的变化相适应，上下脉搏相应且同时往来跳动，六条经脉的脉搏没有郁结或躁动现象，寸关尺三部脉象协调一致，寒温之气各守其职，形体、肌肉、血液和正气必然相互称配，这叫做平人。如果是少气（元气不足）的人，脉口和人迎的脉搏都微弱，且与寸尺部位的脉势不相称。像这种情况，说明阴阳都不足。如果此时用补阳的方法，会导致阴液枯竭；如果用泻阴的方法，会导致阳气外脱。对于这种阴阳俱虚的情况，可以用甘缓的药物调理，不可使用药力猛烈的汤剂。也不可用灸法。如果病情不愈，反而采用泻法，就会导致五脏之气败坏。
人迎脉搏比正常大一倍，病在足少阳胆经；大一倍且躁动不安，病在手少阳三焦经。人迎脉搏比正常大两倍，病在足太阳膀胱经；大两倍且躁动不安，病在手太阳小肠经。人迎脉搏比正常大三倍，病在足阳明胃经；大三倍且躁动不安，病在手阳明大肠经。人迎脉搏比正常大四倍，且脉势盛大快速，称为“溢阳”，溢阳属于“外格”证。
脉口脉搏比正常大一倍，病在足厥阴肝经；大一倍且躁动不安，病在手厥阴心包经。脉口脉搏比正常大两倍，病在足少阴肾经；大两倍且躁动不安，病在手少阴心经。脉口脉搏比正常大三倍，病在足太阴脾经；大三倍且躁动不安，病在手太阴肺经。脉口脉搏比正常大四倍，且脉势盛大快速，称为“溢阴”。溢阴属于“内关”证，气血不通者，死亡且无法治愈。
人迎脉和太阴脉口（即脉口）的脉搏都盛大四倍以上，称为“关格”。患关格病的人，预后不良，可告知其剩余寿命期限。
人迎脉搏大一倍，应泻足少阳胆经，补足厥阴肝经，采用两次泻法一次补法的比例，每天取穴一次，必须切按脉搏验证疗效，疏调经气，直到上部的经气调和才停止。人迎脉搏大两倍，应泻足太阳膀胱经，补足少阴肾经，两次泻法一次补法，每两天取穴一次，必须切按脉搏验证疗效，疏调经气，直到上部的经气调和才停止。人迎脉搏大三倍，应泻足阳明胃经，补足太阴脾经，两次泻法一次补法，每天取穴一次，必须切按脉搏验证疗效，疏调经气，直到上部的经气调和才停止。
脉口脉搏大一倍，应泻足厥阴肝经，补足少阳胆经，采用两次补法一次泻法的比例，每天取穴一次，必须切按脉搏验证疗效，直到经气调和才停止，并疏调经气。脉口脉搏大两倍，应泻足少阴肾经，补足太阳膀胱经，两次泻法一次补法，每两天取穴一次，必须切按脉搏验证疗效，直到经气调和才停止，并疏调经气。脉口脉搏大三倍，应泻足太阴脾经，补足阳明胃经，两次补法一次泻法，每天取穴两次，必须切按脉搏验证疗效，直到经气调和才停止，并疏调经气。之所以每天取穴两次，是因为太阴脾经主司胃气，胃中水谷精气丰富，所以可以每天取穴两次。
人迎脉和脉口的脉搏都盛大四倍以上（《灵枢》作三倍），称为“阴阳俱溢”。像这种情况，如果不及时开通疏导，就会导致血脉闭塞，气无法运行，邪气流散淫溢，声音变得洪亮，耳目反而灵敏（这是假象），与此相反的情况，则是血气不能正常运行。
所谓“气至而有效”的表现是：用泻法后，邪气更虚，脉象虽然看起来依然宽大如故，但不再坚实有力。如果脉象依然宽大且更加坚实，虽然患者自述感觉舒适，但病邪并未去除。用补法后，正气更实，脉象虽然看起来依然宽大如故，但变得更加坚实有力。如果脉象依然宽大但不坚实，虽然患者自述感觉舒适，但病邪并未去除。所以，补法使正气充实，泻法使邪气虚弱，即使病症没有随着针刺立即减轻，病势也必然会衰退。必须先通晓十二经脉所生的疾病，然后才可以传授终始的针刺法则。因此，阴阳不能互相移易，虚实不能互相倾夺，治疗时要选取相应的经脉。
凡是针刺属于“三刺”法以达到“谷气”（脾胃化生的水谷精气，此处指得气后的良性针感）的情况，当邪气错乱结合，阴阳位置移动，逆顺关系颠倒，浮沉部位各异，四时气候不相协调，邪气稽留体内，需要用针刺来祛除。所以，第一次刺排出阳分之邪，第二次刺排出阴分之邪，第三次刺则谷气到来而停止。所谓谷气到来，就是已经补过之后脉象变得充实，已经泻过之后脉象变得虚弱，因此知道谷气已至。只有邪气单独去除，而阴阳尚未调和，但病情已知好转。所以说，补法使正气充实，泻法使邪气虚弱，即使病症没有随着针刺立即减轻，病势也必然会衰退。（这段文字似乎是对前文第三篇的解释。）
阳气盛而阴气虚，先补其阴，后泻其阳，以使阴阳调和。阴气盛而阳气虚，先补其阳，后泻其阴，以使阴阳调和。
足大趾间的三条经脉（足阳明胃经、足厥阴肝经、足太阴脾经）都有搏动，必须仔细审察其虚实。如果虚证误用泻法，称为“重虚”，会使病情更加严重。凡是针刺这些穴位，用手指按压穴位，如果脉搏跳动坚实且急促，就用泻法；如果脉搏跳动虚弱且缓慢，就用补法。如果反其道而行，病情会更加严重。这三条经脉在足大趾处的搏动（一说为重叠），是指阳明经在上部，厥阴经在中部，少阴经在下部。
胸部疼痛取膺中穴，背部疼痛取背俞穴，肩部空虚无力者取上部穴位。重舌（舌下肿胀如小舌），用铍针刺舌柱部位。手能弯曲但不能伸直，病在筋；能伸直但不能弯曲，病在骨。病在骨则守治骨，病在筋则守治筋。
补法要求在一侧脉实的情况下，深刺，稀疏按压针孔，以彻底排出邪气。一侧脉虚的情况下，浅刺，以养护经脉，迅速按压针孔，防止邪气进入。邪气来的时候，脉象紧促而疾速；谷气来的时候，脉象徐缓而柔和。脉实者，深刺以泄出其邪气；脉虚者，浅刺以防止精气外泄，从而养护经脉，只排出邪气。
针刺各种痛症，要深刺，因为各种痛症的脉象大多表现为实。腰部以上部位的病症，由手太阴肺经和手阳明大肠经主治；腰部以下部位的病症，由足太阴脾经和足阳明胃经主治。病在下部的，取高处的穴位（上病下取）；病在上部的，取下处的穴位（下病上取）；病在头部的，取足部的穴位；病在腰部的，取骶部的穴位。病生于头部，头部会有沉重感；病生于手部，手臂会有沉重感；病生于足部，足部会有沉重感。治疗疾病，要先针刺疾病产生的根源部位。
春日的邪气在毫毛，夏日的邪气在皮肤，秋日的邪气在分肉之间，冬日的邪气在筋骨。针刺这些季节的疾病，要根据当时的季节深浅作为标准。针刺肥胖的人，以秋冬季的深浅为标准；针刺消瘦的人，以春夏季的深浅为标准。针刺时感到疼痛的，病在阴；用手按压却找不到痛点（隐痛）的，也在阴，应当深刺。发痒的，病在阳，应当浅刺。病在上部的属阳，在下部的属阴。病先从阴分起发的，先治疗阴分而后治疗阳分；病先从阳分起发的，先治疗阳分而后治疗阴分。久病的人，邪气深入，针刺这类疾病，要深刺并长时间留针，隔日再刺，必须先调理左右两侧的经气，去除瘀阻的血脉，针刺的道理就完备了。
凡是针刺的方法，必须观察患者的形气。如果形体和气都没有脱失，但气息短少且脉搏躁动，出现躁厥（或作疾脉）的情况，必须用缪刺法。这样可以收敛散乱的气，布散聚积的气。医生要身处幽静之处，精神专注，观察神气的往来，关闭门户窗户，使魂魄不散，专心一意，关注精气的分布，不听外界的声音，以收摄精气，务必使精神专一，将意念集中在针上。进针要浅而留针，微微浮动，以转移患者的注意力（移神），待气至后方可休息。无论男女内外，都要坚守针下，勿令气出，谨慎守护，勿令邪入，这就叫做“得气”。
The principles of acupuncture are fully contained within the theory of "Zhongshi" (Beginning and End). By clearly understanding Zhongshi, with the Five Zang organs as the guideline, the attributes of Yin and Yang are determined. Yin meridians primarily govern the Five Zang organs, while Yang meridians primarily govern the Six Fu organs. Yang Qi is received in the four limbs, and Yin Qi is received in the Five Zang organs. Therefore, for the reducing method (Xie), one needles against the direction of the Qi flow (Ying); for the reinforcing method (Bu), one needles with the direction of the Qi flow (Sui). Knowing Ying and Sui allows the Qi to be harmonized. The method to harmonize Qi must involve a thorough understanding of Yin and Yang. The Five Zang organs belong to Yin, and the Six Fu organs belong to Yang. Respectfully following the Way of Heaven, I will now explain Zhongshi. Zhongshi refers to using the meridians as the guideline; by holding and palpating the Maikou (Radial artery at the wrist) and Yingyang (Carotid artery at the neck), one can determine whether Yin and Yang are in excess or deficiency, and assess whether the body is balanced or imbalanced, thus completing the knowledge of the Heavenly Way.
A "Pingren" (healthy person) is one who is not diseased. A healthy person's Maikou and Yingyang pulses correspond to the four seasons, move up and down in coordination, and arrive simultaneously. The pulses of the six meridians do not show knotting or restlessness. The proximal and distal pulse positions meet in harmony, and the cold and warm energies each maintain their proper functions. The form, flesh, blood, and Qi must be mutually proportional; this is called a Pingren. In cases of Shaqi (deficiency of Qi), both the Maikou and Yingyang pulses are weak and do not correspond to the Cun and Chi positions. Such a condition indicates a deficiency of both Yin and Yang. If one reinforces Yang in this state, Yin fluids will be exhausted; if one reduces Yin, Yang Qi will escape. For such conditions, sweet and mild herbs may be used, but potent medicinal preparations should not be administered. Moxibustion is also contraindicated. If the condition does not improve and reduction methods are applied, the Qi of the Five Zang organs will deteriorate.
If the Yingyang pulse is one-fold stronger than normal, the disease is in the Foot-Shaoyang Gallbladder Meridian; if it is one-fold stronger and restless, the disease is in the Hand-Shaoyang Sanjiao Meridian. If the Yingyang pulse is two-fold stronger, the disease is in the Foot-Taiyang Bladder Meridian; if two-fold stronger and restless, it is in the Hand-Taiyang Small Intestine Meridian. If three-fold stronger, the disease is in the Foot-Yangming Stomach Meridian; if three-fold stronger and restless, it is in the Hand-Yangming Large Intestine Meridian. If the Yingyang pulse is four-fold stronger, large, and rapid, it is named "Yiyang" (Overflowing Yang), which constitutes the syndrome of "Waige" (External Grid).
If the Maikou pulse is one-fold stronger, the disease is in the Foot-Jueyin Liver Meridian; if one-fold stronger and restless, it is in the Hand-Jueyin Pericardium Meridian. If two-fold stronger, the disease is in the Foot-Shaoyin Kidney Meridian; if two-fold stronger and restless, it is in the Hand-Shaoyin Heart Meridian. If three-fold stronger, the disease is in the Foot-Taiyin Spleen Meridian; if three-fold stronger and restless, it is in the Hand-Taiyin Lung Meridian. If the Maikou pulse is four-fold stronger, large, and rapid, it is named "Yiyin" (Overflowing Yin). Yiyin constitutes the syndrome of "Neiguan" (Internal Closure); if there is no unblocking, death occurs and is untreatable.
If both the Yingyang and Taiyin Maikou pulses are more than four-fold stronger, it is named "Guan Ge" (Grid and Lock). Patients with Guan Ge have a short life expectancy.
For an Yingyang pulse one-fold stronger, reduce the Foot-Shaoyang Gallbladder Meridian and reinforce the Foot-Jueyin Liver Meridian. Use a ratio of two reductions to one reinforcement, needle once daily, always palpate to verify, and regulate the Qi gently until the upper Qi is harmonized, then stop. For an Yingyang pulse two-fold stronger, reduce the Foot-Taiyang Bladder Meridian and reinforce the Foot-Shaoyin Kidney Meridian. Use a ratio of two reductions to one reinforcement, needle every two days, always palpate to verify, and regulate the Qi gently until the upper Qi is harmonized, then stop. For an Yingyang pulse three-fold stronger, reduce the Foot-Yangming Stomach Meridian and reinforce the Foot-Taiyin Spleen Meridian. Use a ratio of two reductions to one reinforcement, needle once daily, always palpate to verify, and regulate the Qi gently until the upper Qi is harmonized, then stop.
For a Maikou pulse one-fold stronger, reduce the Foot-Jueyin Liver Meridian and reinforce the Foot-Shaoyang Gallbladder Meridian. Use a ratio of two reinforcements to one reduction, needle once daily, always palpate to verify, and stop when the Qi is harmonized, regulating gently. For a Maikou pulse two-fold stronger, reduce the Foot-Shaoyin Kidney Meridian and reinforce the Foot-Taiyang Bladder Meridian. Use a ratio of two reductions to one reinforcement, needle every two days, always palpate to verify, and stop when the Qi is harmonized, regulating gently. For a Maikou pulse three-fold stronger, reduce the Foot-Taiyin Spleen Meridian and reinforce the Foot-Yangming Stomach Meridian. Use a ratio of two reinforcements to one reduction, needle twice daily, always palpate to verify, and stop when the Qi is harmonized, regulating gently. The reason for twice-daily needling here is that the Taiyin meridian governs the Stomach, which is rich in grain essence, allowing for more frequent treatment.
If both Yingyang and Maikou pulses are more than four-fold stronger (three-fold in *Ling Shu*), it is named "Yin Yang Ju Yi" (Both Yin and Yang Overflowing). In such cases, if not opened and drained, the blood vessels will become blocked, Qi will fail to circulate, and pathogenic factors will flow and diffuse excessively. The voice may become louder, and hearing and vision may seem sharper (false signs); conversely, if blood and Qi do not circulate properly, these symptoms will not occur.
The sign of "Qi arrival with efficacy" is: after reduction, the pathogen becomes weaker; the pulse may appear large as before but loses its firmness. If the pulse remains large and becomes even firmer, although the patient feels comfortable, the disease has not been eliminated. After reinforcement, the righteous Qi becomes fuller; the pulse may appear large as before but becomes firmer. If the pulse remains large but not firm, although the patient feels comfortable, the disease has not been eliminated. Thus, reinforcement makes the righteous Qi solid, and reduction makes the pathogen weak. Even if the disease does not diminish immediately with needling, the pathological trend will certainly decline. One must first understand the diseases generated by the twelve meridians before transmitting the principles of Zhongshi. Therefore, Yin and Yang should not shift into each other, and deficiency and excess should not replace each other; treatment should target the affected meridians.
Regarding the "Three Needlings" technique to reach "Guqi" (Grain Qi/Good Qi): When pathogenic factors combine abnormally, Yin and Yang shift positions, and the order of reversal and adherence is inverted, with floating and sinking occurring in different places, and the four seasons failing to align, causing pathogenic stagnation, needles are required to remove them. The first needling expels Yang pathogens; the second expels Yin pathogens; the third brings Guqi, at which point needling stops. The arrival of Guqi is indicated by the pulse becoming full after reinforcement and empty after reduction. Only when the pathogen is removed while Yin and Yang are not yet fully harmonized can recovery be anticipated. Thus, reinforcement solidifies, and reduction empties; even if symptoms do not vanish instantly, the disease will surely recede. (This text appears to interpret the third paragraph of the previous section.)
When Yang is excessive and Yin is deficient, reinforce Yin first, then reduce Yang to harmonize. When Yin is excessive and Yang is deficient, reinforce Yang first, then reduce Yin to harmonize.
There are three meridians pulsating between the big toes; their deficiency or excess must be carefully examined. Reducing a deficiency is called "Chongxu" (Double Deficiency), which worsens the disease. When needling these points, press with fingers: if the pulse is strong and rapid, reduce; if weak and slow, reinforce. Doing the opposite worsens the disease. These three pulsations (or overlaps) at the big toe refer to the Yangming above, Jueyin in the middle, and Shaoyin below.
Pain in the chest (Yingzhong) requires needling Yingzhong points; pain in the back requires back-Shu points; weakness in the shoulders requires treating the upper region. For Chongshe (double tongue), use a Pi needle on the tongue pillar. Inability to extend the hand indicates a disorder in the sinews; inability to flex indicates a disorder in the bones. Treat bones by focusing on the bone, and sinews by focusing on the sinew.
For reinforcement: if one side is excess, needle deeply, press the acupoint sparsely to exhaust the pathogen. If one side is deficiency, needle superficially to nourish the meridian, press the acupoint quickly to prevent pathogen entry. Pathogenic Qi arrives tight and rapid; Guqi arrives slow and harmonious. For excess pulses, needle deeply to drain Qi; for deficiency pulses, needle superficially to prevent leakage of essence, nourishing the meridian and expelling only the pathogen.
For various pains, needle deeply, as pain pulses are generally excess. Diseases above the waist are governed by the Hand-Taiyin and Hand-Yangming meridians; diseases below the waist are governed by the Foot-Taiyin and Foot-Yangming meridains. Treat lower diseases by selecting upper points; treat upper diseases by selecting lower points; treat head diseases by selecting foot points; treat waist diseases by selecting sacral points. Disease originating in the head causes heaviness in the head; in the hand, heaviness in the arm; in the foot, heaviness in the foot. To treat disease, first needle the site where the disease originated.
Spring Qi resides in the hair follicles; Summer Qi in the skin; Autumn Qi in the muscle layers; Winter Qi in the sinews and bones. When needling diseases of these seasons, use the seasonal depth as the standard. For fat individuals, use autumn/winter depth standards; for thin individuals, use spring/summer depth standards. Pain upon needling indicates Yin pathology; pain that cannot be located by pressure also indicates Yin, requiring deep needling. Itching indicates Yang pathology, requiring shallow needling. Upper diseases are Yang; lower diseases are Yin. If disease originates in Yin, treat Yin first, then Yang; if in Yang, treat Yang first, then Yin. For chronic diseases where pathogens have penetrated deeply, needle deeply and retain for a long time, needling every other day. First, regulate the left and right sides, remove stagnant blood, and the principles of needling are complete.
In all needling methods, observe the Xing (form) and Qi. If Xing and Qi are not depleted, but Qi is short and the pulse is restless (Jue/Ji), use Miu Ci (Lateral Needling). This gathers scattered Qi and distributes accumulated Qi. The practitioner should dwell in quiet places, focus the spirit, close doors and windows, keep Hun and Po intact, concentrate on one deity, monitor the distribution of Jing Qi, ignore external sounds, collect Jing Qi, unify the spirit, and direct the mind to the needle. Needle shallowly and retain, move slightly and float, to shift the spirit (Yi Shen), and rest when Qi arrives. Whether male or female, internal or external, resist expulsion firmly, guard carefully against invasion; this is called "De Qi" (Arrival of Qi).