所谓易陈者易言也难入者难着于人也。（言者甚易行之难着。）粗守形者守刺法也工守神者守人之血气有余不足可补
泻也。（守刺规矩之形故粗守血气中神明故工也。）神客者正邪共会也神者正气也客者邪气。（神者玄之所生神明者也神
在身中以为正气所以身中以神为主故邪为客也邪来乘于正故为会也。）在门者邪循正气之所出入也。（门者腠理也循正气
在腠理出入也。）未睹其疾者先知正邪何经之病。（未睹病之已成即能先知正邪之发在何经脉中也。）恶知其原者先知何
经之病所取之处也。（先知何注有病之微疗之处所恶知言不知也。）刺之微在数迟者徐疾之意也。（刺之微妙之机在于徐
疾也数疾也。）粗守关者守四肢而不知血气正邪之往来也。（五脏六腑出于四肢粗守四肢脏腑之输不知营卫正之与邪往来
虚实故为粗也。）工守机者知守气也。（机弩牙也主射之者守于机也知司补泻者守神气也。）机之动不离其空者知气之虚
实用针之徐疾也。（以因于空所以机动由于孔穴知神气虚实得行徐疾补泻也。）空中之机清静以微者针已得气密意守气勿
失也。（神在孔穴针头候得气已神清志静密意守气行于补泻不令有失故为微也。）其来不可迎者气盛不可补也。（气盛不
可补之补之实实也。）其往不可追者虚不可以泻也。（气往而虚不可泻之泻之虚虚也。）不可挂以发者言气易失也。（利机
挂以丝发其机即发神气如机微邪之气如发微邪来触神气之谓之挂也微邪来至神智即知名曰智机不知即失故曰易也。）叩
之不发者言不知补泻之意血气已尽而不下也。（不知机者谓钝机也钝机也叩之不发谓无智之人行于补泻邪气至而不知有
害血气皆尽而疾不愈下愈也。）知其往来者知气之逆顺盛虚也要与之期者知气可取之时也。（知虚实可取之时为知往来要
期也。）粗之暗乎者冥冥不知气之微密也眇哉上独有之者盖知针意也往者为逆者言气之虚而少少者逆来为顺言形气平者
顺也明知逆顺正行无问者知所取之处也。（往者气散故少气逆也来者气集故气实顺也明知气之逆顺即行补泻更亦不须问
者谓善知处也。）迎而夺之者泻也追而济之者补也。（迎而夺之致虚追而济之令实故皆不可。）所谓虚则实之者气口虚而
当补之也。（诊寸口脉虚当补所由之经也。）满则泄之者气口盛而当泻之也。（诊寸口脉实当泻所由之经也。）宛陈则除之
者去血脉也。（宛陈谓是经及络脉聚恶血也。）邪胜则虚者言诸经有盛者皆泻其邪也。（有客邪在诸经皆泻去也。）徐而疾
则实者言徐内而疾出也。（此言其补。）疾而徐则虚者言疾内徐出也。（此言其泻）实与虚若有若无者言实者有气也虚者
无气也。（若有气实若无气虚也。）察后与先若亡若存者言气之虚实补泻之先后也察其气之已下与尚存也。（若先实者泻
而已之令后虚也若先虚者补而存之便后实也。）为虚与实若得若失者言补则 然若有得也泻则恍然若有失也。（补之得于
神气故 然也 文一反色仪和也泻失于邪气故恍然也。）夫气之在脉也邪气在上者言邪气之中人也高故在上也。（高在头
风热邪气多中人头也故曰在上也。）浊气在中者言水谷皆入于胃其精气上注于肺浊气留于肠胃言寒温不适饮食不节而病
于肠胃故命曰浊气在中也。（谷入于胃化为二气清而精者上注于肺以成呼吸行诸经隧其浊者留于肠胃之间因于饮食不调
为病故曰在中也。）清气在下者言清湿地之气中人也必从足始故曰邪气在上浊气在中清气在下。（清寒气也寒湿之气多从
足上故在下也。）针陷脉则邪气出者取之上。（上谓上脉头及皮肤也。）针中脉则浊气出者取阳明合也。（中者中脉谓之阳
明是胃脉也阳明之合者胃足阳明合三里至巨虚上廉与大肠合至巨虚下廉与小肠合也。）针太深则邪气反沉者言浅浮之疾
不欲深刺也深则邪从之入故曰反沉也。（针过其分邪从针入病更益深故曰反沉也。）皮肉筋脉各有所处言经络各有所生
也。（言经在筋肉络在皮肤也。）取五脉者死言病在中气不足但用针尽大泻其诸阴之脉也。（五脏中虚用针者大泻五脏之
脉阴绝故死也。）取三脉者 言尽泻三阳之气令病患 然不复也。（一时尽三阳之脉阳绝故 然不复也。）夺阴者死言取
尺之五里五往者也。（五里在肘上不在尺中而言尺之五里者寸为阳尺为阴也阴尺动脉动于五里故曰取尺五里也五往者五
泻也。）夺阳者狂正言。（夺阳阳虚故狂此为禁之正言。）睹其色察其目知其散复。（观其明堂五色察其目之形色则病之聚
散可知也复聚也。）一其形听其动静者言工知相五色于目有知调尺寸小大缓急滑涩以言所病也。（相五色于目谓一其形也
相目之形有五色别以知一形也调尺寸之脉六变谓听其动静也听动静者谓神思脉意也。）知其邪正者知论虚邪与正邪之
风。（正邪者谓人因饥虚用力汗出腠理开发逢风入者名曰正邪也。虚邪者谓八正虚邪气也。）右主推之左持而御之者言持
针而出入也。（右手推针出入左手持而御也。）气至而去之者言补泻气调而去之也。（气若不至久而待之气若至者根据数行
补泻去其实虚也。）调气在于终始一者持心。（持心在于终始故为一也。）节之交三百六十五会者脉络之渗灌诸节者也。
（数人骨节无三百六十五此名神气游行出入之处为节非皮肉筋也故络脉渗灌三百六十五空穴以为节会也。）所谓五脏之
气已绝于内者脉口气内绝不至反取其外之病处与阳经之合有留针以致阳气阳气至则内重竭即死也矣其死无气以动矣故
静所谓五脏之气已绝于外者脉口气外绝不致反取四末之输有留针以致其阴气阴气至则阳气反入入则逆逆则死也阴气有
余故。（八十一难五脏气已绝于内者谓肾肝之气为阴在内也而医之用针反实心肺心肺为阳也阴气虚绝阳气盛实是为实实
虚虚故死心肺为外心肺之气已绝用针者实于肾肝亦为实实虚虚所以致死之也。）所以察其目者五脏使五色循明。（目为五
脏使候也循增也察目五色增明即知无病者也。）循明则声章声章者言声与生平异五色增明异常明五声辨章别于生平盖是
病之候也。
所谓“易陈”，是指理论阐述容易；“难入”，是指难以被普通人真正领悟和掌握。（阐述道理很容易，但付诸实践并深入理解却很难。）
粗工（技术低劣的医生）只拘泥于形体表象，即死守针刺的规矩法度；而巧工（技术高明的医生）则注重神气，把握人体血气的有余或不足，从而决定采用补法或泻法。（因为粗工只遵守针刺的固定形式，所以称为粗工；巧工能洞察血气中的神明变化，所以称为巧工。）
所谓“神客”，是指正气与邪气相交会。神指正气，客指邪气。（神是由玄妙之道所生发的神明，存在于身中作为正气，因此以神为主，邪气为客。邪气侵犯正气，所以称为交会。）
所谓“在门”，是指邪气沿着正气的出入通道而行。（门指腠理，邪气顺着正气在腠理间的出入运行。）
尚未观察到疾病形成之前，先知正气与邪气在哪条经脉发病。（在未看到疾病完全形成时，就能预先知道正邪之气发作于哪条经脉。）
想要知晓病源，先要明白是哪条经脉患病，以及取穴的部位。（预先知道哪条经脉有病及治疗的微细之处，“恶知”意为不知，这里指如果不了解这些就是无知。）
针刺的微妙之处在于速度的快慢，即徐疾之意。（针刺的微妙机理在于进针和出针的缓慢与迅速。）
粗工只固守四肢关节，而不知道血气中正邪之气的往来变化。（五脏六腑的气都通达于四肢，粗工只守着四肢穴位，不了解营卫正气与邪气的往来虚实，所以称为粗工。）
巧工则守护“机”，即懂得守护气机。（“机”如同弩箭的扳机，主射者控制扳机；懂得掌管补泻的人，守护的是神气。）
“机”的运动不离开孔穴，这是为了知晓气的虚实，运用针刺的徐疾手法。（因为气机源于空窍，所以机的运动依赖于孔穴。知晓神气的虚实，才能施行徐疾补泻。）
孔穴中的气机清静而细微，当针下得气后，需精神清静，严密守气，不可丢失。（神气在孔穴中，针头候取得气后，精神清明宁静，严密守持气机，施行补泻而不令失误，所以称为“微”。）
邪气盛来的时候，不可迎而补之，因为气盛不可用补法。（气盛时若误用补法，会导致实证更实，即“实实”之误。）
邪气离去的时候，不可追而泻之，因为气虚不可用泻法。（气已去而致虚，若误用泻法，会导致虚证更虚，即“虚虚”之误。）
不可挂以发丝，是说气机极易丧失。（利机悬挂一丝发，轻轻一触即发；神气如机，微邪如发。微邪到来，神智即刻感知，这叫“智机”；若不知觉就会失去气机，所以说气易失。）
叩击弩机却不发射，是说不懂得补泻之意，导致血气耗尽而病不愈。（不懂机枢的人如同钝机，叩击也不发。这比喻无智慧之人进行补泻，邪气至而不知，不仅有害，而且血气皆尽，病情反而加重。）
知晓气机的往来，是知晓气的逆顺、盛虚；要与气机相约，是知晓可施治的时机。（知晓虚实可施治的时机，就是知晓往来与约期。）
粗工昏暗不明，是因为冥冥中不知气机的微细周密；精妙之处只有上工独有，大概是因为他们通晓针意。（往者为气散故少气，属逆；来者为气集故气实，属顺。明知气的逆顺，即可施行补泻，无需多问，说明善于知取穴之处。）
迎而夺之，是泻法；追而济之，是补法。（迎其势而夺取其气，使邪气虚；追随其势而资助其气，使正气实。因此，气盛不可补，气虚不可泻。）
所谓“虚则实之”，是指气口脉虚，应当用补法。（诊察寸口脉虚，应当补益相应的经脉。）
所谓“满则泄之”，是指气口脉盛，应当用泻法。（诊察寸口脉实，应当泻除相应的经脉。）
所谓“宛陈则除之”，是指去除血脉中的瘀血。（“宛陈”指经络及络脉中积聚的恶血。）
所谓“邪胜则虚”，是指各经有盛邪者，都应泻去其邪。（若有客邪在各经，均应泻去。）
“徐而疾则实”，是说缓慢进针、快速出针。（这是补法。）
“疾而徐则虚”，是说快速进针、缓慢出针。（这是泻法。）
“实与虚，若有若无”，是说实证有气感，虚证无气感。（感觉像有气实则像无气虚。）
“察后与先，若亡若存”，是说观察气的虚实及补泻的先后顺序，察知气是否已下行或尚存。（若先实者，先泻之使其后虚；若先虚者，先补之使其后实。）
“为虚与实，若得若失”，是说补法则神气安适，若有所得；泻则神气恍惚，若有所失。（补之得于神气，故安然舒适；泻之失于邪气，故恍然不适。）
“夫气之在脉也”，邪气在上者，是说邪气中人部位较高，故在上。（头部风热邪气多中人头部，所以说在上。）
浊气在中者，是说水谷进入胃中，其精气上注于肺，浊气留于肠胃。因寒温不适、饮食不节而病于肠胃，故命曰浊气在中。（谷入胃化为二气，清而精者上注于肺以成呼吸、行诸经隧；浊者留于肠胃之间，因饮食不调致病，故曰在中。）
清气在下者，是说清湿地气中人，必从足始，故曰清气在下。（清寒气多从足上受，故在下。）
“针陷脉则邪气出”，取上部穴位。（“上”指上部经脉、头部及皮肤。）
“针中脉则浊气出”，取阳明经合穴。（“中”指中脉，即阳明胃脉。阳明之合穴包括足三里，至巨虚上廉与大肠合，至巨虚下廉与小肠合。）
“针太深则邪气反沉”，是说浅浮的疾病不欲深刺，深刺则邪气随之陷入，故曰反沉。（针刺超过分寸，邪气随针入内，病情更深，故曰反沉。）
“皮肉筋脉各有所处”，是说经络各有其所生之处。（经在筋肉，络在皮肤。）
“取五脉者死”，是说病在中焦气不足，若只用针大泻诸阴之脉，会导致阴绝而死。（五脏中虚，医者若大泻五脏之脉，致阴气绝，故死。）
“取三脉者”，是说尽泻三阳之气，令病患昏厥不复醒。（一时尽泻三阳之脉，阳气绝，故昏厥不复醒。）
“夺阴者死”，是说取尺泽附近的五里穴，连续五次泻刺。（五里穴在肘上，不在尺中。说“尺之五里”是因为寸为阳、尺为阴，阴尺动脉动于五里，故称取尺五里。“五往”指五次泻刺。）
“夺阳者狂”，这是正确的说法。（夺阳导致阳虚，故发狂。此为禁忌的正论。）
“睹其色，察其目”，可知病气的聚散。（观明堂五色，察目之形色，则病之聚散可知。“复”指聚。）
“一其形，听其动静”，是说巧工通过观察目中五色，知晓如何调尺寸脉之小大缓急滑涩，以言所病。（“一其形”谓观察目中五色以别知身形；“听其动静”谓诊察脉象之六变，即神思脉意。）
“知其邪正”，是知晓论述虚邪与正邪之风。（正邪指人因饥虚、用力汗出、腠理开发时逢风而入者；虚邪指八正时的虚邪气。）
“右主推之，左持而御之”，是说持针出入的操作。（右手推针进出，左手持针护卫。）
“气至而去之”，是说补泻气调后即可去针。（气若不至，久待之；气若至，根据数行补泻，去其实虚。）
“调气在于终始一者持心”，是说持守心神在于始终如一。（持心在于终始，故为一。）
“节之交三百六十五会”，是脉络渗灌诸节的地方。（数人骨节无三百六十五个，此名神气游行出入之处为“节”，非皮肉筋骨。故络脉渗灌三百六十五个空穴以为节会。）
所谓“五脏之气已绝于内”，脉口气内绝不至，反取其外之病处与阳经之合，有留针以致阳气。阳气至则内重竭，即死矣。其死无气以动，故静。（《八十一难》云：五脏气已绝于内，谓肾肝之气为阴在内。医之用针反实心肺（阳），致阴气虚绝、阳气盛实，是为“实实虚虚”，故死。）
所谓“五脏之气已绝于外”，脉口气外绝不致，反取四末之输，有留针以致其阴气。阴气至则阳气反入，入则逆，逆则死也。阴气有余故也。（心肺为外，心肺之气已绝，用针者实于肾肝，亦为“实实虚虚”，所以致死。）
所以察其目者，因五脏使五色循明。（目为五脏使候。察目五色增明，即知无病者也。）
“循明则声章”，声章者言声与生平异，五色增明异常明，五声辨章别于生平，盖是病之候也。
The term "Yi Chen" (Easy to State) refers to the fact that theoretical exposition is easy; "Nan Ru" (Difficult to Enter) means it is difficult for ordinary people to truly comprehend and master. (Expositing principles is easy, but practicing them and achieving deep understanding is hard.)
A coarse practitioner (a physician with low skill) only adheres to physical forms, rigidly observing the rules of acupuncture; whereas a skilled practitioner (a physician with high skill) focuses on Shen (Spirit), grasping the excess or deficiency of the body's Blood and Qi, thereby deciding whether to apply tonification or sedation methods. (Because the coarse practitioner only follows fixed forms of needling, they are called coarse; the skilled practitioner perceives the divine changes within Blood and Qi, hence called skilled.)
The term "Shen Ke" (Spirit Guest) refers to the convergence of Zheng Qi (Upright Qi) and Xie Qi (Evil Qi). "Shen" denotes Zheng Qi, and "Ke" denotes Xie Qi. (Shen is generated from profound Dao, existing within the body as Zheng Qi; thus, Shen is primary, and Xie Qi is guest. When Xie Qi invades Zheng Qi, it is termed convergence.)
The term "Zai Men" (At the Gate) means that Xie Qi travels along the pathways where Zheng Qi enters and exits. (The "Gate" refers to the Cou Li (interstices); Xie Qi follows the movement of Zheng Qi within the Cou Li.)
Before observing the formation of disease, one must first know which meridian is affected by the interaction of Zheng Qi and Xie Qi. (Without seeing the fully formed disease, one can predict which meridian the Zheng and Xie Qi will attack.)
To know the origin of the disease, one must first know which meridian is diseased and the location for needle insertion. (Pre-knowing the specific meridian and the subtle treatment points; "E Zhi" implies ignorance, here referring to the lack of such knowledge.)
The subtlety of acupuncture lies in the speed, specifically the concepts of Xu (Slow) and Ji (Rapid). (The subtle mechanism of needling lies in the slowness or rapidity of insertion and withdrawal.)
A coarse practitioner only guards the limbs and joints, unaware of the fluctuation of Zheng and Xie Qi in the Blood and Qi. (The Qi of the Five Zang and Six Fu organs extends to the limbs; coarse practitioners only guard limb acupoints, failing to understand the fluctuations of Ying-Wei Zheng Qi and Xie Qi, hence called coarse.)
A skilled practitioner guards the "Ji" (Trigger/Mechanism), meaning they understand how to guard the Qi mechanism. ("Ji" is like the trigger of a crossbow; the shooter controls the trigger. One who masters tonification and sedation guards the Shen Qi.)
The movement of the "Ji" does not depart from the Kong Xue (Acupoint); this is to know the deficiency or excess of Qi and apply Xu/Ji techniques. (Since Qi originates from the void, the movement of the Ji depends on the acupoint. Knowing the deficiency or excess of Shen Qi allows for the application of Xu/Ji tonification and sedation.)
The Qi mechanism within the acupoint is clear, quiet, and subtle. After obtaining De Qi (arrival of Qi), one must maintain mental clarity and strictly guard the Qi without losing it. (When Shen Qi is in the acupoint and De Qi is obtained via the needle head, the mind should be clear and calm, strictly guarding the Qi mechanism during tonification/sedation without error, hence termed "Wei" (Subtle).)
When Xie Qi arrives, one must not welcome and tonify, because excess Qi cannot be tonified. (If tonification is mistakenly applied to excess Qi, it results in the error of "Solidifying the Excess.")
When Xie Qi departs, one must not pursue and sedate, because deficient Qi cannot be sedated. (If sedation is mistakenly applied to departing/deficient Qi, it results in the error of "Hollowing the Deficiency.")
"One cannot hang by a hair," stating that the Qi mechanism is easily lost. (Just as a sensitive trigger releases at the touch of a hair, Shen Qi is like the trigger and slight Xie Qi is like the hair. If the mind perceives the slight evil immediately, it is called "Zhi Ji" (Intelligent Mechanism); if not perceived, the Qi is lost, hence saying Qi is easily lost.)
"Striking but not firing," refers to not knowing the intent of tonification and sedation, leading to exhaustion of Blood and Qi without cure. (One who does not understand the mechanism is like a blunt trigger; striking it yields no result. This metaphorically describes an unwise person performing tonification/sedation: when Xie Qi arrives, they do not recognize it, causing harm, exhausting Blood and Qi, and worsening the condition.)
Knowing the coming and going of Qi means knowing its Reversal/Smoothness and Excess/Deficiency; making an appointment with Qi means knowing the appropriate time for treatment. (Knowing the timing for treating deficiency/excess is knowing the coming/going and setting the appointment.)
A coarse practitioner is obscure because they unknowingly fail to perceive the subtleties of Qi; the exquisite aspect is unique to superior practitioners, likely because they understand the intent of needles. (Departing Qi scatters, causing Qi deficiency, which is Reversal; Arriving Qi gathers, causing Qi excess, which is Smooth. Knowing the Reversal/Smoothness allows for tonification/sedation without further questioning, indicating skill in determining treatment sites.)
"Ying Er Duo Zhi" (Welcoming and Depriving) is Sedation; "Zhui Er Ji Zhi" (Pursuing and Aiding) is Tonification. (Welcoming the momentum to deprive it makes the pathogen weak; pursuing the momentum to aid it makes the Righteous Qi strong. Therefore, one should not tonify excess or sedate deficiency.)
"To make Empty Solid" means that when the Cun Kou pulse is empty, one should apply tonification. (Diagnosing emptiness in the Cun Kou pulse indicates the need to tonify the corresponding meridian.)
"To make Full Empty" means that when the Cun Kou pulse is full, one should apply sedation. (Diagnosing fullness in the Cun Kou pulse indicates the need to sedate the corresponding meridian.)
"To remove Stasis and Oldness" means removing blood stasis from the vessels. ("Wan Chen" refers to accumulated bad blood in meridians and collaterals.)
"To make Excess Empty" means that if various meridians have excessive pathogens, they should all be sedated. (If external pathogens exist in various meridians, they should all be drained.)
"Xu then Ji makes Solid" means slow insertion and rapid withdrawal. (This describes Tonification.)
"Ji then Xu makes Empty" means rapid insertion and slow withdrawal. (This describes Sedation.)
"Solid and Empty, seeming to be there or not," means that in solid conditions, there is a sensation of Qi; in empty conditions, there is no sensation of Qi. (Sensing Qi as present in excess, or absent in deficiency.)
"Observing Later and Earlier, seeming to perish or remain," refers to observing the sequence of tonification/sedation based on Qi deficiency/excess, checking if Qi has descended or remains. (If excess comes first, sedate it to make it later deficient; if deficiency comes first, tonify it to make it later solid.)
"For Empty and Solid, seeming to gain or lose," means that after tonification, the Spirit feels comfortable as if gaining something; after sedation, the Spirit feels恍惚 (trance-like) as if losing something. (Tonification gains Shen Qi, resulting in comfort; sedation loses Xie Qi, resulting in trance-like discomfort.)
"As for Qi in the vessels," Xie Qi being "Upper" means the pathogen attacked the upper part of the body. (Wind-heat pathogens often attack the head, hence "Upper".)
"Turbid Qi being Middle" means food and water enter the Stomach, their essence ascends to the Lung, while turbid Qi remains in the intestines and stomach. Illness due to improper temperature regulation or diet causes Turbid Qi to remain in the middle. (Grain enters the Stomach and transforms into two Qi; clear and refined parts ascend to the Lung for respiration and circulation through meridians; turbid parts remain in the intestines/stomach, causing illness due to dietary imbalance, hence "Middle".)
"Clear Qi being Lower" means clear-damp cold pathogens attack the body, usually starting from the feet, hence "Clear Qi is Lower". (Cold-damp pathogens often enter from the feet, hence "Lower".)
"Needling the sunken vessels expels Xie Qi" involves selecting upper points. ("Upper" refers to upper meridians, head, and skin.)
"Needling the middle vessels expels Turbid Qi" involves selecting the He-Sea points of the Yangming Meridian. ("Middle" refers to the Yangming Stomach Meridian. The He-Sea points include Zusanli, connecting to the Large Intestine at Shangjuxu and Small Intestine at Xiajuxu.)
"Needling too deeply causes Xie Qi to sink back" means shallow diseases should not be needled deeply; deep needling causes Xie Qi to follow the needle inward, hence "sinking back". (Needling beyond the proper depth allows Xie Qi to enter with the needle, deepening the illness.)
"Skin, flesh, sinews, and vessels each have their locations" means meridians have specific origins. (Meridians reside in sinews/muscles, collaterals in skin.)
"Taking the Five Vessels leads to death" means if Qi is insufficient in the interior, using heavy sedation on all Yin meridians leads to Yin exhaustion and death. (If the Five Zang are deficient internally, heavy sedation of their meridians causes Yin collapse, leading to death.)
"Taking the Three Vessels" means draining all San Yang Qi causes the patient to become comatose and unresponsive. (Draining all San Yang meridians causes Yang collapse, leading to coma.)
"Depriving Yin leads to death" refers to taking Wuli point near Chize, applying five sedation thrusts. (Wuli is above the elbow. "Chizi Wuli" refers to the Yin aspect of the radial artery at Wuli. "Five thrusts" means five sedation manipulations.)
"Depriving Yang causes mania" is a correct statement. (Depriving Yang leads to Yang deficiency and mania. This is a correct prohibition.)
"Observe their color, examine their eyes" allows one to know the dispersion or aggregation of disease. (Observing the colors of Ming Tang and the shape/color of the eyes reveals whether disease is aggregating or dispersing. "Fu" means aggregation.)
"Unify their form, listen to their movement" means skilled practitioners observe the five colors in the eyes to know how to adjust the Chi/Cun pulse variations (small/large, slow/fast, slippery/astringent) to diagnose disease. ("Unifying form" refers to observing eye colors to distinguish body types; "Listening to movement" refers to diagnosing pulse six changes through mental focus.")
"Knowing Evil and Righteous" means understanding the discussion of False Evil and True Evil winds. (True Evil refers to wind entering when pores open due to hunger, exertion, or sweating; False Evil refers to pathological influences from the eight seasonal directions.)
"Right hand pushes forward, left hand holds and guards" describes the manipulation of needle insertion and withdrawal. (Right hand pushes the needle; left hand stabilizes it.)
"When Qi arrives, remove the needle" means once Qi is balanced through tonification/sedation, the needle is removed. (If Qi has not arrived, wait; if it has, perform tonification/sedation according to the count, then remove the needle to address excess or deficiency.)
"Regulating Qi lies in maintaining a single focused mind throughout the process" means holding the heart/mind consistently. (Maintaining mental focus from start to finish constitutes unity.)
"The intersections of joints, 365 Hui (Assemblies)," are places where collaterals seep and irrigate the joints. (Human bone joints do not number 365; these "Joints" refer to places where Shen Qi travels and exits. Thus, collaterals irrigate 365 acupoints as assemblies.)
Regarding "The Qi of the Five Zang is exhausted internally": If the pulse at Cun Kou shows internal exhaustion, and one mistakenly treats exterior disease points or Yang He-Sea points, retaining the needle to attract Yang Qi, the arrival of Yang Qi will cause double exhaustion of Yin, leading to death. The deceased will be still due to lack of Qi movement. (According to Nan Jing 81: Exhaustion of internal Qi refers to Kidney/Liver (Yin) deficiency. If the physician incorrectly tonifies Heart/Lung (Yang), creating "Solidifying Excess and Hollowing Deficiency," death occurs.)
Regarding "The Qi of the Five Zang is exhausted externally": If the pulse at Cun Kou shows external exhaustion, and one mistakenly treats the Shu points of the four extremities, retaining the needle to attract Yin Qi, the arrival of Yin Qi will cause Yang Qi to retreat inversely, leading to death due to Yin excess. (Heart/Lung are external. If their Qi is exhausted, tonifying Kidney/Liver creates "Solidifying Excess and Hollowing Deficiency," leading to death.)
Therefore, examining the eyes is crucial because the Five Zang govern the five colors to appear bright. (The eyes are the messengers of the Five Zang. Brightness in the five colors of the eyes indicates health.)
"If bright, then the voice is distinct." Distinct voice means it differs from normal life; abnormally bright five colors and distinct five tones indicate pathology.