黄帝问曰。愿闻禁数。（数、几也。言所当禁刺之处有几也。）岐伯对曰。脏有要害。不可不察。（五脏有紧要为害之
处。不可不细察焉。）肝生于左。肺藏于右。（肝主东方乙木。肺主西方辛金。圣人南面而立。前曰广明。后曰太冲。左
东而右西。是以肝左而肺右也。曰生曰藏者。谓脏体藏于内。脏气之从左右而出于外也。）心部于表。肾治于里（部、分
也。心为阳脏而主火。火性炎散。故心气分部于表。肾为阴脏而主水。水性寒凝。故肾气主治于里。张兆璜曰。心部
于表。故出于七节之旁。肾治于里。故止注于俞也。）脾为之使。胃为之市（脾主为胃行其津液。以灌四旁。故为之使。胃为水谷之海。无物不容。故为之市。）膈肓之上。中有父母。（肓音荒。膈、膈膜也。内之膈肉。前连于胸之鸠尾。旁
连于腹胁。后连于脊之十一椎。肓者即募原之属。其原出于脐下。名曰脖 。夫阴阳者。变化之父母。水火者。阴阳之
兆征。中有父母者。谓心为阳脏而居膈之上。肾为阴脏而居肓之上。膈肓之上。其间有阴阳水火之神藏焉。张兆璜曰。
肓、膏肓也。膏之原出于鸠尾。肓之原出于脖 。是膏在上而肓在下也。）七节之旁。中有小心。（七节之旁。膈俞之间
也。小、微也。细也。中有小心者。谓心气之出于其间。极微极细。不可逆刺以伤其心也。盖背为阳。心为阳中之太阳。
是以脏腑之气。皆从膈而出。惟心气之上出于俞也。）从之有福。逆之有咎。（从之者。顺其脏气之所出。神转而不回
者也。逆之者。逆其脏气回还。而有回则不转之咎矣。若刺伤其脏气。则有死亡之大患焉。盖腑脏之气。皆从内膈而出。
如逆刺其心气则伤心。逆刺其肝气则伤肝。非针之中心而中肝也。故诊要经终篇曰。凡刺胸腹者。必避五脏。避五脏者。
知逆从也。所谓从者。膈与脾肾之处。不知者反之。所谓膈处者。谓内膈前连胸胁之处。及背之膈俞处也。所谓脾处者。
膈肉之下连于腹胁处也。所谓肾处者。十四椎之间。肾注之俞处也。是肝胆之气出于左胁。肺脏之气出于右间。脾气出
于腹。心气出于俞。肾气之注于十四椎也。故所谓从者。知脏气之从此而转。不知而反逆之。则有死伤之咎矣。张兆
璜曰。脏腑之经俞。皆属于背。脏腑之气。从膈气而转。故曰中膈者。皆为伤中。）刺中心。一日死。其动为噫。（日为
阳。心为阳中之太阳。故环转一周而死。动者。伤其脏真而变动也。心在气为噫。噫则心气绝矣。）刺中肝。五日死。其
动为语。（肝在志为语。语则肝气绝矣。夫声合五音。五日者。五音之数终也。）刺中肾。六日死。其动为嚏。（阴终于六。
六日者。肾脏之阴气终也。夫肾为本。肺为末。其动为嚏者。肾气从上泄也。）刺中肺。三日死。其动为咳。（脏真高于
肺。主行营卫阴阳。刺中肺。故死于天地之生数也。肺在气为咳。咳则肺气绝矣。）刺中脾。十日死。其动为吞。（十日
者。阴数之极也。吞、吞咽也。盖脾主涎。脾气绝而不能灌溉于四旁。故变动为吞也。夫心为阳中之太阳。肺为阳中之
少阴。肝为阴中之少阳。三者皆为阳脏。故死于一三五之奇。肾为阴中之太阴。脾为阴中之至阴。故死于六十日之偶。
夫天为阳。地为阴。天主生。地主成。故阳脏死于生数之始终。阴脏绝于成数之始终也。）刺中胆。一日半死。其动为呕。
（胆汁泄者呕苦。呕则胆气绝矣。夫十一脏腑。皆取决于胆。是胆为脏腑阴阳生气之始。故中胆者。一日半死。盖一者
奇之始。二者偶之基。一日半者。死于一二日之间也。按阴阳终始之道。有变有常。理路不一。学人当随文体会。触处
贯通。不宜胶执于胸中。而反谓经语之不合也。卢良侯曰。阴阳别论。论五脏不得胃脘之阳。而脏真渐绝。故死之缓。
此篇论刺中五脏之真气。而真脏受伤。故死之速。）刺跗上中大脉。血出不止死。（此中伤胃气而死也。跗上、足跗之
上。足阳明之冲阳处也。大脉、大络也。胃为脏腑气血之生原。血出不止。原将绝矣。）刺面中溜脉。不幸为盲。（此中
伤小肠之脉而为盲也。溜脉者。脉之支别。浮见于皮肤之间者也。经曰。中于阳则溜于经。诸阳之会。皆在于面。谓邪
中于面颊皮肤之阳。从支络而溜入于经。故曰溜脉也。手太阳之脉。其支者。循颈上颊。至目内 。其支者。别颊上 。
抵鼻。至目内 。故中手太阳之支别而为盲也。曰不幸者。言刺浮浅之溜脉。而犹有不幸之盲也。夫刺避五脏者。必以
布着之。乃从单布上刺。如刺深而误逆其脏气者死。刺脉而中大络。血出不止者死。今刺浮浅之脉。而犹有不幸之误。
以戒用针者之慎毋太过也。即有宜于深者。其要害之处。所当避忌。勿妄忽也。）刺头中脑户。入脑立死。（此言头颈骨
空之间。而更不宜深刺也。脑户、督脉穴名。督脉从脑户而上至于百会囟会。乃头骨两分。内通于脑。若刺深而误中于
脑者立死。）刺舌下中脉。太过。血出不止为喑。（此刺任脉太过而为喑也。舌下、廉泉穴也。灵枢经云。会厌者。音声
之户也。舌者。音声之机也。会厌之脉。上络任脉。是以刺任脉而血出不止则为喑。）刺足下布络中脉。血不出为肿。（此
论泻冲脉血不出而为肿也。冲脉者。经血之海。邪入于经。则血有余而当泻。血不出则气亦不行。故为肿矣。王冰曰。
布络、谓当内踝前足下空处。布散之络。正当然谷穴分也。络中脉则冲脉也。冲脉者。并少阴之经。下入内踝之后。入
足下也。然刺之而血不出。则任脉与冲脉气。并归于然谷之中。故为肿。）刺 中大脉。令人仆。脱色。（ 同隙仆音付。
此
刺膀胱之脉太过而为仆也。 、浮 也。足太阳之脉。循于腰者。下贯臀。至承扶浮 委阳。入 中之委中。所谓浮
者。其脉浮于分肉之隙间。所当浅刺者也。若刺之太过而中大脉。则伤太阳之气矣。太阳为诸阳主气。阳气暴厥则为仆
扑。气伤则脱色也。经云。精明五色者。气之华也。）刺气街中脉。血不出为肿鼠仆。（气街者。谓胫气之街。经云。气
在胫者。止之于气街。与承山踝上以下。气街、即足阳明之气冲穴。在鼠 上一寸。承山、足太阳穴。在 下分肉间。
鼠仆、谓肿于鼠 仆参之间也。鼠 在横骨尽处。仆参在承山以下踝骨之间。盖气街与承山之踝上以下相交。故直及于
踝以下之仆参也。此言刺在上而证见于下。经云。上下之相通也。）刺脊间中髓为伛。（髓、脊骨之髓。伛、偻也。经云。
刺骨无伤髓。刺脊骨之间。深而中髓。则髓销铄而为伛偻不伸之病。）刺乳上。中乳房为肿。根蚀。（蚀食同。乳上之穴。
名曰乳中。其内为乳房。其下为乳根穴。皆属足阳明胃经。刺乳上误中乳房则肿。其下为乳根者。有如虫食之痛痒也。）
刺缺盆中。内陷气泄。令人喘咳逆。（缺盆在喉旁两横骨陷中。若缺盆然。故以为名。缺盆之中央。任脉也。在脉侧之动
脉。足阳明也。名曰人迎。人迎之旁。手阳明也。名曰扶突。刺缺盆中者。刺手阳明大肠脉也。手阳明之脉。下入缺盆。
络肺。下属大肠。内陷气泄者。脉内陷而气反泄于内也。针经曰。人之所以生成者。血脉也。故为之治针。必大其身。
而圆其末。令可以按脉勿陷。以致其气。盖刺之要。气至而有效。若脉内陷而气反下泄。则为咳喘之逆证矣。经云。气
上冲胸。喘不能久立。病在大肠。盖大肠为肺之府也。）刺手鱼腹。内陷为肿。（鱼腹在手大指下。如鱼腹之圆壮。手太
阴之鱼际穴也。肺主气而与大肠为表里。脉内陷则血不得散。气不得出。故为肿。以上论手足头项胸背。皆有要害之处。）
无刺大醉。令人气乱。无刺大怒。令人气逆。无刺大劳人。无刺新饱人。无刺大饥人。无刺大渴人。无刺大惊人。（此论
要害之外。而又有禁刺之人也。饮酒大醉。卫气先充络脉。先行皮肤。刺之则令人气乱矣。怒则气上。刺之则逆其气矣。
大劳则阳气外张。刺之则泄其气矣。饮食未进则络脉调匀。新饱者。谷气盛满。营卫未舒也。谷入于胃。脉道乃行。饥
则脉道虚涩矣。水入于经。而血乃成。渴则血液燥竭矣。惊则气乱。必定其气。而后可刺之。夫针刺之道。通其经脉。
调其气血。是以神气不定。血气不调者。皆当避忌者也。）刺阴股中大脉。血出不止死。（阴股、足少阴经脉所循之处。
大脉、大络也。夫血气始于先天足少阴肾。生于后天足阳明胃。刺中大脉血出不止。则血气皆脱矣。是以刺跗上与阴股。
误中大络而血不止者。俱死。谓其生始之原绝也。愚按先辈注疏。皆谓阴股为脾脉。按伤寒论平脉篇曰。少阴脉不至。
肾气微。少精血。奔气促迫。上入胸膈。宗气反聚。血结心下。阳气退下。热归阴股。与阴相动。令身不仁。此为尸厥。
盖谓少阴之虚气奔逆于上。上之阳热。乘虚而下归于阴。与阴相搏。以致少阴之生气不出而为尸厥也。再按足少阴之脉。
出于然谷。上股内后廉。在足三阴之后。循足内之鱼腹股上。故曰阴股。卢良侯曰。上节首言刺跗上。中大脉血出不止
死。中以无刺大醉节问之。而此节复首提曰。刺阴股中大脉。血出不止死。节文先后序次。皆有意存。俱当着眼。）刺客
主人内陷中脉。为内当漏为聋。（客主人、足少阳胆经脉也。内陷中脉。谓客主人内之脉也。盖手足少阳之脉。盘错于耳
前目侧。浮浅之内。而又有陷中之深脉也。足少阳之脉。有从耳后入耳中者。手少阳之脉。亦有从耳后入耳中。出走耳
前。过客主人。病则耳聋。浑浑 。此言刺客主人太过。则误中内陷交过之脉。而为耳内漏而聋也。卢良侯曰。浮
浅者为络脉。深者为经脉。而经脉之内。又有深隧之大经。所取之脉。而内有交过之陷脉。是以刺跗上阴股太过。则中
大经。刺客主人太过。则中交过之脉。当知经脉之内。而又有经脉之交错也。）刺膝髌出液为跛。（髌、膝盖骨也。膝乃
筋之会。液者。所以灌精濡空窍者也。液脱则筋无以濡养。屈伸不利而为跛矣。）刺臂太阴脉出血多。立死。（臂太阴。
肺脉也。肺者。主行营卫阴阳。出血过多则营卫不续。所以一息不运。则穹壤判矣。）刺足少阴脉重虚出血。为舌难以言。
（足少阴。肾脉也。肾虚而复出其血。是为重虚。少阴之脉。循喉咙。系舌本。故难以言。）刺膺中陷中肺。为喘逆仰息。
（胸前之两旁谓之膺。足阳明之俞在膺中。肺经之脉。亦循膺中之云门中府而出。若刺膺中之脉。陷而入深。误中肺脉。
则令人喘逆仰息。盖因无故而伤之也。卢良侯曰。此与客主人内陷中脉同义。盖谓经脉所循。有浅深而同道者也。）刺
肘中内陷。气归之。为不屈伸。（肘中、手太阴天泽穴也。内陷者。不能泻出其邪。而致气归于内也。气不得出。则血不
得散。故不能屈伸也。按灵枢经云。肺心有邪。其血留于两肘。肝有邪。其气留于两腋。脾有邪。其气留于两髀。肾有
邪。其气留于两 。凡此八虚者。皆机关之室。真气之所过。血脉之所游。邪气恶血。故不可留住。留住则伤络脉骨节。
机关不得屈伸而病挛也。杨君立曰。络脉者。所以濡筋骨。利关节者也。）刺阴股下三寸内陷。令人遗溺。（阴股下三
寸。足少阴之络也。夫刺之要。气至而有效。内陷者。气不至而反陷于内也。肾开窍于二阴。故令人遗溺。卢良侯曰。
孙络之脉别经者。其血盛而当泻者。亦三百六十五穴会。）刺掖下胁间内陷。令人咳。（肺脉从肺系横出腋下。刺肺脉而
气反内陷。则气上逆而为咳。）刺少腹中膀胱。溺出。令人少腹满。（膀胱居少腹之内。刺少腹而误中膀胱。则胞气外泄。
故溺出而少腹虚满也。）刺 肠内陷为肿。（ 肠、一名鱼腹。俗名腿肚。如鱼之腹。故以为名。张介宾曰。肉浓气深。
不易行散。气反内陷。故为肿也。）刺匡上陷骨中脉。为漏为盲。（匡、目匡也。陷骨中脉。匡骨上之陷脉也。经曰。裹
撷筋骨气血之精。而与脉并为系。刺脉而伤其目系。则泪流不止而为漏。视无所见而为盲。）刺关节中液出。不得屈伸。
（关节者。骨节交会之机关处也。液者。淖泽注于骨。骨属屈伸。故液脱者。骨肉屈伸不利。按以上要害之处。有误中
而立死者。有刺之而计日死者。有为跛为伛为喑为盲之痼疾者。针刺之道。本为救人而反杀人。行针之时。当战战 。
如临渊履冰。慎勿以人命为轻忽也。）
黄帝问道：我想了解禁刺的要点有哪些。（数，指数量。意思是应当禁止针刺的部位有多少处。）岐伯回答说：五脏有要害之处，不可不仔细考察。（五脏有紧要为害的地方，不可不细细观察。）肝气生于左侧，肺气藏于右侧。（肝主东方乙木，肺主西方辛金。圣人面南而坐，前面叫广明，后面叫太冲。左边是东，右边是西，所以肝在左而肺在右。说“生”说“藏”，是指脏体藏于体内，脏气从左右向外发散。）心气分布于体表，肾气治理于体内（部，分也。心为阳脏而主火，火性炎上散漫，所以心气分部于体表。肾为阴脏而主水，水性寒凝，所以肾气主治于体内。张兆璜说：心气分布于表，所以出于第七节脊椎旁；肾气治理于里，所以止注于俞穴。）脾为胃输送津液，胃为容纳水谷的市场（脾主为胃运行津液，以灌溉四旁，所以称为使。胃是水谷之海，无物不容，所以称为市。）膈膜与肓膜之上，中有父母。（肓音荒。膈，即膈膜。体内的膈肉，前连胸部的鸠尾穴，旁连腹部胁肋，后连脊柱第十一椎。肓就是募原一类。其原气出于脐下，名叫脖胦。夫阴阳者，是变化的父母；水火者，是阴阳的征兆。所谓“中有父母”，是说心为阳脏居于膈之上，肾为阴脏居于肓之上。膈肓之间，有阴阳水火的神藏。张兆璜说：肓，即膏肓。膏的原气出于鸠尾，肓的原气出于脖胦。这是膏在上而肓在下。）第七节脊椎旁边，中有小心。（第七节脊椎旁边，即膈俞之间。小，微也，细也。所谓“中有小心”，是指心气出于其间，极其微小细致，不可逆刺以免损伤心脏。因为背为阳，心为阳中之太阳，所以脏腑之气都从膈而出，只有心气向上出于俞穴。）顺此则福，逆此则祸。（顺此，是顺应脏气所出的方向，神机运转而不回还。逆此，是逆反脏气回还，而有回转不转的灾祸。如果针刺伤了脏气，就有死亡的大患。因为脏腑之气都从内膈而出，如逆刺心气则伤心，逆刺肝气则伤肝，并非针直接中心或肝。所以《诊要经终篇》说：凡刺胸腹者，必须避开五脏。避开五脏，就是知道顺逆的道理。所谓顺，是指膈与脾肾的部位，不知道的人就相反。所谓膈处，是指内膈前连胸胁之处，及背部膈俞处。所谓脾处，是膈肉之下连于腹胁处。所谓肾处，是第十四椎之间，肾注之俞处。这样肝胆之气出于左胁，肺脏之气出于右间，脾气出于腹，心气出于俞，肾气注于第十四椎。所以所谓顺，是知道脏气从此而转，不知道而反而逆之，就有死伤的灾祸。张兆璜说：脏腑的经络俞穴都属于背部，脏腑之气从膈气而转，所以说中膈者，都是伤中。）针刺中心，一天后死亡，其变动表现为嗳气。（日为阳，心为阳中之太阳，所以环转一周而死。动，是损伤了脏真而发生变动。心在气为嗳气，嗳气说明心气已绝。）针刺中肝，五天后死亡，其变动表现为多言。（肝在志为语，多言说明肝气已绝。声音合于五音，五日者，是五音之数终结。）针刺中肾，六天后死亡，其变动表现为打喷嚏。（阴终于六，六日者，是肾脏之阴气终结。肾为本，肺为末，其变动为打喷嚏，是肾气从上泄出。）针刺中肺，三天后死亡，其变动表现为咳嗽。（脏真高于肺，主行营卫阴阳，针刺中肺，所以死于天地之生数。肺在气为咳嗽，咳嗽说明肺气已绝。）针刺中脾，十天后死亡，其变动表现为吞咽。（十日者，是阴数之极。吞，即吞咽。脾主涎，脾气绝而不能灌溉四旁，所以变动为吞咽。心为阳中之太阳，肺为阳中之少阴，肝为阴中之少阳，这三者皆为阳脏，所以死于一、三、五这些奇数。肾为阴中之太阴，脾为阴中之至阴，所以死于六、十这些偶数。天为阳，地为阴，天主生，地主成，所以阳脏死于生数的始终，阴脏绝于成数的始终。）针刺中胆，一天半后死亡，其变动表现为呕吐。（胆汁外泄则呕吐苦水，呕吐说明胆气已绝。十一脏腑皆取决于胆，胆是脏腑阴阳生气的开始，所以中胆者，一天半后死亡。盖一是奇数的开始，二是偶数的基础，一天半是死在一二日之间。按阴阳终始之道，有变有常，理路不一，学者应当随文体会，触处贯通，不宜固执心中，反而认为经文不合。卢良侯说：《阴阳别论》论述五脏得不到胃脘之阳，而脏真逐渐断绝，所以死得慢；本篇论述针刺中五脏真气，而真脏受伤，所以死得快。）针刺足背上大脉，出血不止会死亡。（这是伤及胃气而死。跗上，即足背之上，足阳明经的冲阳穴处。大脉，即大络。胃是脏腑气血的生原，血出不止，生原将绝。）针刺面部溜脉，不幸会导致失明。（这是伤及小肠之脉而导致失明。溜脉，是脉的支别，浮见于皮肤之间。经文说：中于阳则溜于经。诸阳之会，都在面部。谓邪气中于面颊皮肤之阳，从支络而溜入于经，所以叫溜脉。手太阳经脉，其支者，循颈上颊，至目内眦；其支者，别颊上颧，抵鼻，至目内眦。所以中手太阳之支别会导致失明。说不幸，是说刺浅表的溜脉，还有不幸致盲的可能。夫避五脏，必用布覆盖，然后从单布上刺，如刺深而误逆其脏气者死，刺脉而中大络，血出不止者死。现在刺浅表之脉，还有不幸之误，以此告诫用针者谨慎不要太过。即使有宜于深刺的，其要害之处，应当避忌，不要轻忽。）针刺头部脑户穴，深入脑部立即死亡。（这是说头颈骨空之间，更不宜深刺。脑户，是督脉穴名。督脉从脑户而上至于百会、囟会，乃头骨两分，内通于脑。若刺深而误中于脑者立即死亡。）针刺舌下脉，太过，血出不止会导致失音。（这是刺任脉太过而导致失音。舌下，即廉泉穴。《灵枢经》说：会厌，是音声的门户。舌，是音声的机关。会厌之脉，上络任脉，所以刺任脉而血出不止则为失音。）针刺足下布散之络脉，血不出会导致肿胀。（这是论泻冲脉血不出而导致肿胀。冲脉，是经血之海，邪入于经，则血有余而当泻。血不出则气亦不行，所以为肿。王冰说：布络，谓当内踝前足下空处，布散之络，正当然谷穴分。络中脉即冲脉。冲脉，并少阴之经，下入内踝之后，入足下。所以刺之而血不出，则任脉与冲脉气，并归于然谷之中，故为肿。）针刺腘窝中大脉，令人跌倒，面色脱色。（腘同隙，仆音付。这是刺膀胱之脉太过而导致跌倒。腘，即腘窝。足太阳经脉，循于腰者，下贯臀，至承扶、浮郄、委阳，入腘中的委中。所谓浮郄，其脉浮于分肉之隙间，所当浅刺。若刺之太过而中大脉，则伤太阳之气。太阳为诸阳主气，阳气暴厥则为仆倒，气伤则脱色。经文说：精明五色者，气之华也。）针刺气街中脉，血不出导致鼠鼷部肿胀。（气街，谓胫气之街。经文说：气在胫者，止之于气街，与承山踝上以下。气街，即足阳明之气冲穴，在鼠鼷上一寸。承山，足太阳穴，在腘下分肉间。鼠鼷，谓肿于鼠鼷、仆参之间。鼠鼷在横骨尽处，仆参在承山以下踝骨之间。盖气街与承山之踝上以下相交，故直及于踝以下的仆参。这是说刺在上而证见于下。经文说：上下之相通也。）针刺脊间中髓，导致驼背。（髓，脊骨之髓。伛，偻也。经文说：刺骨无伤髓。刺脊骨之间，深而中髓，则髓销铄而为伛偻不伸之病。）针刺乳上，中乳房导致肿胀，根部腐蚀。（蚀食同。乳上之穴，名叫乳中，其内为乳房，其下为乳根穴，皆属足阳明胃经。刺乳上误中乳房则肿，其下为乳根者，有如虫食之痛痒。）针刺缺盆中，内陷气泄，令人喘咳逆。（缺盆在喉旁两横骨陷中，若缺盆然，故以为名。缺盆之中央，是任脉。在脉侧之动脉，是足阳明，名叫人迎。人迎之旁，是手阳明，名叫扶突。刺缺盆中者，刺手阳明大肠脉。手阳明之脉，下入缺盆，络肺，下属大肠。内陷气泄者，脉内陷而气反泄于内也。《针经》说：人之所以生成者，血脉也。所以治针，必大其身，而圆其末，令可以按脉勿陷，以致其气。盖刺之要，气至而有效。若脉内陷而气反下泄，则为咳喘之逆证。经文说：气上冲胸，喘不能久立，病在大肠。盖大肠为肺之府。）针刺手鱼腹，内陷导致肿胀。（鱼腹在手大指下，如鱼腹之圆壮，是手太阴的鱼际穴。肺主气而与大肠为表里，脉内陷则血不得散，气不得出，所以为肿。以上论手足头项胸背，都有要害之处。）不要刺大醉之人，令人气乱。不要刺大怒之人，令人气逆。不要刺大劳之人，不要刺新饱之人，不要刺大饥之人，不要刺大渴之人，不要刺大惊之人。（这是论要害之外，又有禁刺之人。饮酒大醉，卫气先充络脉，先行皮肤，刺之则令人气乱。怒则气上，刺之则逆其气。大劳则阳气外张，刺之则泄其气。饮食未进则络脉调匀，新饱者，谷气盛满，营卫未舒。谷入于胃，脉道乃行，饥则脉道虚涩。水入于经，而血乃成，渴则血液燥竭。惊则气乱，必定其气，而后可以刺之。夫针刺之道，通其经脉，调其气血，是以神气不定，血气不调者，皆当避忌。）针刺阴股中大脉，血出不止会死亡。（阴股，足少阴经脉所循之处。大脉，大络也。夫血气始于先天足少阴肾，生于后天足阳明胃。刺中大脉血出不止，则血气皆脱。所以刺跗上与阴股，误中大络而血不止者，俱死，谓其生始之原绝。愚按先辈注疏，皆谓阴股为脾脉。按《伤寒论平脉篇》说：少阴脉不至，肾气微，少精血，奔气促迫，上入胸膈，宗气反聚，血结心下，阳气退下，热归阴股，与阴相动，令身不仁，此为尸厥。盖谓少阴之虚气奔逆于上，上之阳热，乘虚而下归于阴，与阴相搏，以致少阴之生气不出而为尸厥。再按足少阴之脉，出于然谷，上股内后廉，在足三阴之后，循足内之鱼腹股上，故曰阴股。卢良侯说：上节首言刺跗上，中大脉血出不止死，中以无刺大醉节问之，而此节复首提曰，刺阴股中大脉，血出不止死，节文先后序次，皆有意存，俱当着眼。）刺客主人穴，内陷中脉，为耳内漏脓耳聋。（客主人，足少阳胆经脉也。内陷中脉，谓客主人内之脉。盖手足少阳之脉，盘错于耳前目侧，浮浅之内，而又有陷中之深脉。足少阳之脉，有从耳后入耳中者，手少阳之脉，亦有从耳后入耳中，出走耳前，过客主人，病则耳聋，浑浑卒卒。此言刺客主人太过，则误中内陷交过之脉，而为耳内漏而聋。卢良侯说：浮浅者为络脉，深者为经脉，而经脉之内，又有深隧之大经，所取之脉，而内有交过之陷脉。是以刺跗上阴股太过，则中大经，刺客主人太过，则中交过之脉，当知经脉之内，而又有经脉之交错也。）针刺膝髌出液，导致跛行。（髌，膝盖骨也。膝乃筋之会，液者，所以灌精濡空窍者也。液脱则筋无以濡养，屈伸不利而为跛矣。）针刺臂太阴脉出血过多，立即死亡。（臂太阴，肺脉也。肺者，主行营卫阴阳，出血过多则营卫不续，所以一息不运，则穹壤判矣。）针刺足少阴脉重虚出血，导致舌难以言语。（足少阴，肾脉也。肾虚而复出其血，是为重虚。少阴之脉，循喉咙，系舌本，故难以言。）针刺膺中陷中肺，导致喘逆仰息。（胸前之两旁谓之膺。足阳明之俞在膺中，肺经之脉，亦循膺中之云门、中府而出。若刺膺中之脉，陷而入深，误中肺脉，则令人喘逆仰息，盖因无故而伤之。卢良侯说：此与客主人内陷中脉同义，盖谓经脉所循，有浅深而同道者也。）针刺肘中内陷，气归于内，导致不能屈伸。（肘中，手太阴尺泽穴也。内陷者，不能泻出其邪，而致气归于内。气不得出，则血不得散，故不能屈伸。按《灵枢经》说：肺心有邪，其血留于两肘，肝有邪，其气留于两腋，脾有邪，其气留于两髀，肾有邪，其气留于两腘。凡此八虚者，皆机关之室，真气之所过，血脉之所游，邪气恶血，故不可留住，留住则伤络脉骨节，机关不得屈伸而病挛。杨君立说：络脉者，所以濡筋骨，利关节者也。）针刺阴股下三寸内陷，令人遗尿。（阴股下三寸，足少阴之络也。夫刺之要，气至而有效，内陷者，气不至而反陷于内。肾开窍于二阴，故令人遗尿。卢良侯说：孙络之脉别经者，其血盛而当泻者，亦三百六十五穴会。）针刺腋下胁间内陷，令人咳嗽。（肺脉从肺系横出腋下，刺肺脉而气反内陷，则气上逆而为咳。）针刺少腹中膀胱，溺出，令人少腹满。（膀胱居少腹之内，刺少腹而误中膀胱，则胞气外泄，故溺出而少腹虚满。）针刺腨肠内陷，导致肿胀。（腨肠，一名鱼腹，俗名腿肚，如鱼之腹，故以为名。张介宾说：肉浓气深，不易行散，气反内陷，故为肿。）针刺眼眶上陷骨中脉，导致漏泪失明。（匡，目匡也。陷骨中脉，匡骨上之陷脉。经说：裹撷筋骨气血之精，而与脉并为系。刺脉而伤其目系，则泪流不止而为漏，视无所见而为盲。）针刺关节中液出，导致不得屈伸。（关节者，骨节交会之机关处。液者，淖泽注于骨，骨属屈伸，故液脱者，骨肉屈伸不利。按以上要害之处，有误中而立死者，有刺之而计日死者，有为跛为伛为喑为盲之痼疾。针刺之道，本为救人而反杀人，行针之时，当战战兢兢，如临渊履冰，慎勿以人命为轻忽。）
Huangdi asked, saying: I wish to hear about the number of contraindications. (Shu refers to quantity, meaning how many points are contraindicated for needling.) Qibo replied: The Zang organs have critical areas that must not be overlooked. (The five Zang organs have vital and dangerous locations that must be carefully examined.) Liver Qi originates on the left, Lung Qi is stored on the right. (Liver governs East Yi Wood, Lung governs West Xin Metal. The sage faces south; the front is called Guangming, the back is called Taichong. Left is East, Right is West; thus Liver is on the left and Lung on the right. To say "originates" or "stored" means the organ body is stored internally, while organ Qi emerges externally from the left and right.) Heart Qi distributes to the exterior, Kidney Qi governs the interior. (Bu means distribution. Heart is a Yang organ governing Fire; Fire nature is flaming and dispersing, so Heart Qi distributes to the exterior. Kidney is a Yin organ governing Water; Water nature is cold and coagulating, so Kidney Qi governs the interior. Zhang Zhaohuang said: Heart Qi distributes to the exterior, thus emerging beside the seventh vertebra; Kidney Qi governs the interior, thus stopping at the Shu points.) Spleen acts as the envoy, Stomach acts as the market. (Spleen governs transporting fluids for the Stomach to irrigate the four peripheries, hence called the envoy. Stomach is the sea of water and grain, containing everything, hence called the market.) Above the diaphragm and Huang, there are the Parents. (Huang sounds like huang. Ge is the diaphragm. The internal diaphragmatic flesh connects anteriorly to Jiwei on the chest, laterally to the abdomen and hypochondrium, and posteriorly to the eleventh thoracic vertebra on the spine. Huang belongs to the Mu Yuan category. Its source originates below the umbilicus, named Bo Yang. Yin and Yang are the parents of change; Water and Fire are the omens of Yin and Yang. "Parents within" refers to Heart being a Yang organ residing above the diaphragm, and Kidney being a Yin organ residing above the Huang. Between the diaphragm and Huang, there is the divine storehouse of Yin, Yang, Water, and Fire. Zhang Zhaohuang said: Huang refers to Gaohuang. The source of Gao originates from Jiwei, the source of Huang originates from Bo Yang. Thus Gao is superior and Huang is inferior.) Beside the seventh vertebra, there is the Small Heart. (Beside the seventh vertebra is between the Ge Shu points. Xiao means minute or fine. "Small Heart within" refers to Heart Qi emerging from this area, extremely minute and fine, which must not be needled in reverse to injure the Heart. Because the back is Yang, and Heart is the Taiyang among Yang organs, the Qi of all Zang and Fu organs emerges from the diaphragm, except Heart Qi which emerges upward from the Shu point.) Following these brings fortune, opposing them brings blame. (Following means adhering to the direction of organ Qi emergence, allowing the Shen mechanism to turn without returning. Opposing means reversing the return of organ Qi, leading to the fault of stagnation. If needling injures organ Qi, there will be the great disaster of death. Since the Qi of Zang and Fu organs emerges from the internal diaphragm, reversing Heart Qi injures the Heart, reversing Liver Qi injures the Liver; it is not that the needle directly hits the Heart or Liver. Thus, the *Zhenyao Jingzhong Pian* states: When needling the chest and abdomen, one must avoid the five Zang organs. Avoiding the five Zang organs means knowing the principles of following and opposing. By "following," it refers to the locations of the Diaphragm, Spleen, and Kidney; those who do not know this act oppositely. The "Diaphragm location" refers to where the internal diaphragm connects anteriorly to the chest and hypochondrium, and the Ge Shu on the back. The "Spleen location" is where the diaphragmatic flesh connects inferiorly to the abdomen and hypochondrium. The "Kidney location" is between the fourteenth vertebra, at the Shu point where Kidney Qi注入. Thus, Liver and Gallbladder Qi emerge from the left hypochondrium, Lung Qi from the right interspace, Spleen Qi from the abdomen, Heart Qi from the Shu point, and Kidney Qi injects into the fourteenth vertebra. Therefore, "following" means knowing that organ Qi turns from here; failing to know and acting oppositely leads to the fault of death and injury. Zhang Zhaohuang said: The meridians and Shu points of Zang and Fu organs all belong to the back; the Qi of Zang and Fu organs turns via Diaphragm Qi; thus, striking the diaphragm injures the middle.) Needling the Heart results in death after one day, with the manifestation of belching. (Day represents Yang; Heart is Taiyang among Yang organs, so death occurs after one cycle. "Movement" indicates damage to the Zhen Qi causing alteration. Heart corresponds to belching in Qi; belching signifies the exhaustion of Heart Qi.) Needling the Liver results in death after five days, with the manifestation of excessive talking. (Liver corresponds to speech in emotion; excessive talking signifies the exhaustion of Liver Qi. Sounds correspond to the five tones; five days represent the completion of the number of the five tones.) Needling the Kidney results in death after six days, with the manifestation of sneezing. (Yin completes at six; six days represent the completion of Kidney Yin Qi. Kidney is the root, Lung is the branch; sneezing indicates Kidney Qi escaping from above.) Needling the Lung results in death after three days, with the manifestation of coughing. (Zhen Qi is superior in the Lung, which governs the circulation of Ying, Wei, Yin, and Yang. Needling the Lung causes death according to the generative numbers of Heaven and Earth. Lung corresponds to coughing in Qi; coughing signifies the exhaustion of Lung Qi.) Needling the Spleen results in death after ten days, with the manifestation of swallowing. (Ten days represent the extreme of Yin numbers. Swallowing refers to the act of swallowing. Spleen governs saliva; when Spleen Qi exhausts and cannot irrigate the four peripheries, the manifestation becomes swallowing. Heart is Taiyang among Yang organs, Lung is Shaoyin among Yang organs, Liver is Shaoyang among Yin organs; these three are Yang organs, hence they die on odd numbers (one, three, five). Kidney is Taiyin among Yin organs, Spleen is Zhinyin among Yin organs; hence they die on even numbers (six, ten). Heaven is Yang, Earth is Yin; Heaven governs generation, Earth governs completion. Thus, Yang organs die at the beginning and end of generative numbers, and Yin organs exhaust at the beginning and end of completing numbers.) Needling the Gallbladder results in death after one and a half days, with the manifestation of vomiting. (Bile leakage causes bitter vomiting; vomiting signifies the exhaustion of Gallbladder Qi. The eleven Zang and Fu organs all depend on the Gallbladder; it is the beginning of the Sheng Qi of Yin and Yang in the organs. Thus, injuring the Gallbladder leads to death in one and a half days. One is the start of odd numbers, two is the basis of even numbers; one and a half days means death between the first and second days. According to the principles of Yin-Yang endings, there are variations and constants, and the logic varies. Students should comprehend through the text and connect insights everywhere, rather than being rigid in their minds and claiming the scripture is inconsistent. Lu Lianghou said: The *Yinyang Bie Lun* discusses how the five Zang organs fail to receive the Yang of the stomach cavity, causing Zhen Qi to gradually exhaust, hence death is slow. This chapter discusses needling the true Qi of the five Zang organs, causing injury to the True Zang, hence death is rapid.) Needling the large vessel on the dorsum of the foot, if bleeding does not stop, results in death. (This is death due to injury of Stomach Qi. "Dorsum of foot" refers to the upper part of the foot, the Chongyang point of the Foot-Yangming Meridian. "Large vessel" refers to the large collaterals. The Stomach is the source of Qi and Blood for Zang and Fu organs; unceasing bleeding implies the exhaustion of the source.) Needling the flowing vessels on the face may unfortunately lead to blindness. (This is blindness caused by injury to the Small Intestine meridian. "Flowing vessels" refer to branch collaterals floating between the skin. The scripture states: Injury to Yang flows into the meridians. The convergence of all Yang meridians is on the face. This means pathogenic factors invade the Yang of the facial skin, flowing from branch collaterals into the main meridians, hence called flowing vessels. The branch of the Hand-Taiyang meridian follows the neck to the cheek, reaching the inner canthus; another branch separates from the cheek, goes up to the cheekbone, reaches the nose, and arrives at the inner canthus. Thus, injuring the branch of the Hand-Taiyang leads to blindness. "Unfortunately" implies that even needling superficial flowing vessels carries the risk of blindness. To avoid the five Zang organs, one must cover with cloth and needle through a single layer of cloth. Deep needling that reverses organ Qi causes death; needling vessels hitting large collaterals with unceasing bleeding causes death. Now, even needling superficial vessels carries the risk of unfortunate error, warning acupuncturists to be cautious and not overdo it. Even if deep needling is indicated, critical areas must be avoided; do not be negligent.) Needling the Brain House point deeply into the brain causes immediate death. (This states that the space between the skull bones of the head and neck should not be needled deeply. "Naohu" is a point name on the Du Meridian. The Du Meridian ascends from Naohu to Baihui and Xinhui, splitting the skull bones and connecting internally to the brain. Deep needling that accidentally hits the brain causes immediate death.) Needling the vessels under the tongue excessively, with unceasing bleeding, causes aphonia. (This is aphonia caused by excessive needling of the Ren Meridian. "Under the tongue" refers to the Lianquan point. The *Lingshu* states: The epiglottis is the gate of voice. The tongue is the mechanism of voice. The vessels of the epiglottis connect superiorly to the Ren Meridian; thus, needling the Ren Meridian with unceasing bleeding causes aphonia.) Needling the distributed collaterals under the foot, if blood does not come out, causes swelling. (This discusses draining the Chong Meridian; if blood does not come out, swelling occurs. The Chong Meridian is the sea of meridian blood. When pathogens enter the meridians, blood is in excess and should be drained. If blood does not come out, Qi also fails to move, causing swelling. Wang Bing said: "Distributed collaterals" refer to the empty space under the foot anterior to the medial malleolus, where collaterals distribute, corresponding to the Ran Gu point. The vessel in the collateral is the Chong Meridian. The Chong Meridian runs alongside the Shaoyin Meridian, descending behind the medial malleolus and entering the sole of the foot. Thus, if needling yields no blood, the Qi of the Ren and Chong meridians converges at Ran Gu, causing swelling.) Needling the large vessel in the popliteal fossa causes the person to fall and lose complexion. (Gu is synonymous with Xi; Pu sounds like fu. This is falling caused by excessive needling of the Bladder meridian. Gu refers to the popliteal fossa. The Foot-Taiyang meridian follows the waist, passes through the buttocks, to Chengfu, Fuxi, Weiyang, and enters Weizhong in the Gu. "Fuxi" refers to the vessel floating in the gap between muscles, which should be needled shallowly. Excessive needling hitting the large vessel injures Taiyang Qi. Taiyang is the master Qi of all Yang organs; sudden rebellion of Yang Qi causes falling, and Qi injury causes loss of complexion. The scripture states: Brightness and five colors are the splendor of Qi.) Needling the Qi Street vessel, if blood does not come out, causes swelling in the inguinal region. (Qi Street refers to the street of Qi in the lower leg. The scripture states: Where Qi is in the lower leg, stop at Qi Street, along with Chengshan and below the ankle. Qi Street is the Qichong point of the Foot-Yangming Meridian, one cun above the Shuxi. Chengshan is a Foot-Taiyang point, located in the fleshy gap below the popliteal fossa. "Shuxi" refers to swelling between Shuxi and Pucan. Shuxi is at the end of the transverse bone; Pucan is between the Achilles tendon below Chengshan. Since Qi Street and Chengshan intersect above and below the ankle, it extends to Pucan below the ankle. This states that needling above manifests symptoms below. The scripture states: Upper and lower parts are connected.) Needling between the vertebrae and hitting the marrow causes kyphosis. (Marrows is the marrow of the spinal bone. Yu means stooping. The scripture states: Do not injure the marrow when needling bone. Deep needling between the spinal vertebrae hitting the marrow causes the marrow to dissolve, resulting in kyphosis and inability to straighten.) Needling above the breast, hitting the mammary gland causes swelling, and the root erodes. (Shi is synonymous with Shi. The point above the breast is named Ruzhong; internally is the mammary gland, externally inferior is the Rugen point, both belonging to the Foot-Yangming Stomach Meridian. Accidentally needling the mammary gland causes swelling; the Rugen point below feels like insect-biting pain.) Needling into the Clavicular fossa, causing Qi leakage inward, leads to wheezing, coughing, and counterflow. (The Kuairen fossa is located in the depression between the two horizontal bones lateral to the throat, resembling a missing basin, hence the name. The center of the Kuairen fossa is the Ren Meridian. The pulsating artery on the side of the meridian is the Foot-Yangming, named Renying. Next to Renying is the Hand-Yangming, named Futu. Needling the Kuairen fossa involves needling the Hand-Yangming Large Intestine meridian. The Hand-Yangming meridian descends into the Kuairen fossa, connects to the Lung, and belongs inferiorly to the Large Intestine. "Qi leaking inward" means the vessel sinks inward and Qi leaks back internally. The *Zhenjing* states: What generates humans is blood vessels. Therefore, needles must be thick and round-tipped to press vessels without sinking, to guide Qi. The essence of needling is efficacy upon Qi arrival. If the vessel sinks and Qi leaks downward, it causes counterflow wheezing and coughing. The scripture states: Qi rushes to the chest, wheezing prevents standing for long; the disease is in the Large Intestine. The Large Intestine is the mansion of the Lung.) Needling the Fish Belly on the hand, sinking inward causes swelling. (Fish Belly is below the thumb, round and robust like a fish's belly; it is the Yuji point of the Hand-Taiyin Meridian. The Lung governs Qi and is exterior-interior with the Large Intestine. If the vessel sinks inward, blood cannot disperse and Qi cannot exit, causing swelling. The above discusses critical areas in the hands, feet, head, neck, chest, and back.) Do not needle someone heavily intoxicated, as it disturbs Qi. Do not needle someone extremely angry, as it causes Qi counterflow. Do not needle someone exhausted from heavy labor. Do not needle someone who has just eaten a full meal. Do not needle someone severely hungry. Do not needle someone severely thirsty. Do not needle someone greatly startled. (This discusses contraindicated persons beyond critical areas. Heavy intoxication fills the collaterals with Wei Qi first, which moves in the skin; needling disturbs Qi. Anger causes Qi to ascend; needling opposes Qi. Heavy labor expands Yang Qi outward; needling drains Qi. Before eating, collaterals are balanced; after a full meal, Grain Qi is abundant, and Ying and Wei are not yet comfortable. Grain enters the Stomach, and the pulse channels then flow; hunger makes pulse channels deficient and stagnant. Water enters the meridians, and blood forms; thirst causes blood dryness and exhaustion. Startle causes Qi chaos; one must stabilize Qi before needling. The way of needling is to unblock meridians and regulate Qi and Blood; thus, those with unstable Shen Qi and unregulated Qi and Blood must be avoided.) Needling the large vessel in the medial thigh, if bleeding does not stop, results in death. (Medial thigh is where the Foot-Shaoyin meridian circulates. "Large vessel" refers to large collaterals. Qi and Blood begin with the congenital Foot-Shaoyin Kidney and are generated by the acquired Foot-Yangming Stomach. Unceasing bleeding from hitting a large vessel exhausts both Qi and Blood. Thus, needling the dorsum of the foot and medial thigh, accidentally hitting large collaterals with unceasing bleeding, both cause death, implying the exhaustion of the origin of life. I note that predecessors' annotations all consider the medial thigh as the Spleen meridian. However, the *Shanghan Lun Pingmai Pian* states: When the Shaoyin pulse does not reach, Kidney Qi is weak, Jing and Blood are scant, rushing Qi presses urgently, ascending into the chest and diaphragm, Zong Qi gathers inversely, Blood knots below the heart, Yang Qi retreats downward, Heat returns to the medial thigh, interacting with Yin, causing insensibility of the body, known as Corpse Jue. This implies that deficiency Qi of Shaoyin rushes upward, and superior Yang Heat takes advantage of deficiency to descend into Yin, clashing with Yin, causing the Sheng Qi of Shaoyin to fail to emerge, resulting in Corpse Jue. Furthermore, the Foot-Shaoyin meridian originates from Ran Gu, ascends the posterior-medial aspect of the thigh, behind the three Yin meridians of the foot, following the fish-belly muscle of the medial foot upward, hence called medial thigh. Lu Lianghou said: The previous section began with needling the dorsum of the foot, hitting a large vessel with unceasing bleeding causing death; the middle section asked about not needling the intoxicated; this section again begins with needling the large vessel in the medial thigh with unceasing bleeding causing death. The sequence of sections has intentional meaning and deserves attention.) Needling the Guest Master point, sinking inward hitting the vessel, causes internal ear leakage and deafness. (Guest Master is the Foot-Shaoyang Gallbladder meridian. "Sinking inward hitting the vessel" refers to the vessel inside Guest Master. The Hand and Foot Shaoyang meridians interlace anterior to the ear and lateral to the eye, within the superficial layer, but there are also deep vessels sinking inward. The Foot-Shaoyang meridian has branches entering the ear from behind; the Hand-Shaoyang meridian also enters the ear from behind, exits anterior to the ear, passing through Guest Master. Disease causes deafness, muffled and sudden. This states that excessive needling of Guest Master accidentally hits the intersecting sinking vessel, causing internal ear leakage and deafness. Lu Lianghou said: Superficial layers are collaterals, deep layers are meridians, and within meridians, there are deep major vessels. The taken vessels have intersecting sinking vessels inside. Thus, excessive needling of the medial thigh hits the major vessel; excessive needling of Guest Master hits the intersecting vessel. One must know that within meridians, there are intersections of meridians.) Needling the knee patella, causing fluid discharge, leads to limp. (Patella is the kneecap. The knee is the meeting of sinews. Fluid is used to nourish essence and moisten cavities. Loss of fluid means sinews lack nourishment, leading to difficulty in flexion and extension, resulting in limp.) Bleeding too much from the Arm-Taiyin vessel causes immediate death. (Arm-Taiyin is the Lung meridian. The Lung governs the circulation of Ying, Wei, Yin, and Yang. Excessive bleeding means Ying and Wei cannot continue; thus, if breath ceases for an instant, heaven and earth are separated.) Repeated deficiency and bleeding from the Foot-Shaoyin vessel causes difficulty in speaking. (Foot-Shaoyin is the Kidney meridian. Kidney deficiency followed by blood loss is called double deficiency. The Shaoyin meridian follows the throat and ties to the root of the tongue, hence difficulty in speaking.) Needling the chest (Ying) sinking inward hitting the Lung causes wheezing, counterflow, and仰息 (breathing with head thrown back). (The sides of the chest are called Ying. The Shu points of the Foot-Yangming are in the Ying. The Lung meridian also circulates through Yunmen and Zhongfu in the Ying. If needling the Ying vessel sinks deeply and accidentally hits the Lung meridian, it causes wheezing, counterflow, and仰息, due to unnecessary injury. Lu Lianghou said: This is identical in meaning to Guest Master sinking inward hitting the vessel, implying that meridian circulation has depth levels but shares the same path.) Needling the elbow sinking inward, Qi returns inward, causing inability to flex or extend. (El Zhong is the Chize point of the Hand-Taiyin. "Sinking inward" means failing to drain pathogens, causing Qi to return inward. If Qi cannot exit, Blood cannot disperse, hence inability to flex or extend. According to the *Lingshu*: Lung and Heart pathogens leave blood in the elbows; Liver pathogens leave Qi in the axillae; Spleen pathogens leave Qi in the thighs; Kidney pathogens leave Qi in the popliteal fossae. These eight voids are chambers of joints, passages of True Qi, and遊荡 of blood vessels. Pathogenic Qi and evil blood should not stay; staying injures collaterals and bones/joints, preventing joint movement and causing spasms. Yang Junli said: Collaterals nourish sinews and bones and facilitate joints.) Needling three cun below the medial thigh, sinking inward, causes urinary incontinence. (Three cun below the medial thigh is the collateral of the Foot-Shaoyin. The essence of needling is efficacy upon Qi arrival; sinking inward means Qi does not arrive but sinks internally. The Kidney opens into the two yin openings, hence causing urinary incontinence. Lu Lianghou said: Sunluo vessels branching from meridians, where blood is abundant and should be drained, also number 365 acupoint meetings.) Needling the armpit and hypochondrium, sinking inward, causes coughing. (The Lung meridian crosses from the lung system horizontally out to the armpit. Needling the Lung meridian with Qi sinking inward causes Qi to counterflow upward, resulting in coughing.) Needling the lower abdomen hitting the Bladder, urine comes out, causing lower abdominal fullness. (The Bladder resides in the lower abdomen. Needling the lower abdomen and accidentally hitting the Bladder causes bladder Qi to leak externally, hence urine output and lower abdominal vacuous fullness.) Needling the calf sinking inward causes swelling. (Calf, also known as Fish Belly, commonly called calf muscle, shaped like a fish's belly, hence the name. Zhang Jiebin said: Flesh is dense, Qi is deep, difficult to disperse; Qi sinks inward, hence swelling.) Needling the vessel in the depression above the orbit causes tearing and blindness. (Kuang refers to the eye socket. Vessel in the depression refers to the vessel in the depression above the orbital bone. The scripture states: Wrapping and extracting the essence of sinews, bones, Qi, and Blood, merging with vessels to form the optic nerve. Needling the vessel and injuring the optic nerve causes unceasing tears (leakage) and blindness.) Fluid discharge from joints causes inability to flex or extend. (Joints are the mechanical places where bones meet. Fluid is moistening substance injected into bones, governing flexion and extension. Loss of fluid causes inflexibility of bones and flesh. Regarding the critical areas above: some cause immediate death upon accidental hit, some cause death after calculated days, some cause chronic diseases like limp, kyphosis, aphonia, and blindness. The way of needling is originally to save lives but can kill; during needling, one must be trembling and cautious, as if facing an abyss or treading on ice, never treating human life lightly.)