（《灵枢·禁服篇》全）
雷公问于黄帝曰∶细子得受业，通于九针六十篇，旦暮勤服之，近者编绝，久者简垢，然尚讽诵弗置，未尽解于意
矣。外揣言浑束为一，未知所谓也。夫大则无外，小则无内，大小无极，高下无度，束之奈何？士之才力或有浓薄，智
虑褊浅，不能博大深奥，自强于学若细子，细子恐其散于后世，绝于子孙，敢问约之奈何？（六十篇，古经数也。今失
其传。编绝简垢，即韦编三绝之谓。垢，尘污也。盖古时无纸，书于竹简，以熟皮编之，故曰韦编。外揣，本经篇名。
所言浑束为一大则无外等义，见前十二。）黄帝曰∶善乎哉问也。此先师之所禁，坐私传之也，割臂歃血之盟也，子若欲
得之，何不斋乎？雷公再拜而起曰∶请闻命于是也。乃斋宿三日而请曰∶敢问今日正阳，细子愿以受盟。黄帝乃与俱入
斋室，割臂歃血。黄帝亲祝曰∶今日正阳，歃血传方，有敢背此言者，反受其殃。雷公再拜曰∶细子受之。黄帝乃左握
其手，右授之书曰∶慎之慎之，吾为子言之。（盟者以血涂口旁曰歃血。歃音霎。）凡刺之理，经脉为始，营其所行，知
其度量，内刺五脏，外刺六腑，（经脉为始，必先明经络也。营其所行，营行有终始也。知其度量，脉度有短长也。内刺
五脏，外刺六腑，分表里出入也。此六句与经脉篇略同，详经络类首章。）审察卫气，为百病母，（卫气者，阳气也，卫
外而为固者也。阳气不固，则卫气失常，而邪从卫入，乃生疾病，故为百病母。义详本类前二十六及疾病类四。）调其虚
实，虚实乃止，泻其血络，血尽不殆矣。（泻实则虚，补虚则实，故虚实乃止。病在血者调之络，邪血去尽，则不殆矣。）
雷公曰∶此皆细子之所以通，未知其所约也。黄帝曰∶夫约方者，犹约囊也，囊满而弗约则输泄，方成弗约则神与弗俱，
（约者，要也。约方约囊，其道同也。囊满弗约则输泄而倾，方成弗约则不切于用，盖杂则不精也。易曰∶精义入神，
以致用也。不得其精，焉能入神？有方无约，即无神也，故曰神与弗俱。所谓约者，即前外揣篇浑束为一之义。）雷公曰∶
愿为下材者弗满而约之。（满言欲博，约言欲精，弗满而约之，谓亦有不由博学而可得其快捷方式者否也，故曰愿为下材。）
黄帝曰∶未满而知约之以为工，不可以为天下师。（因满而约，约之善也。由博而精，精之至也。未满而知约，何约之有？
未博而言精，何精之有？若是者谓之为工，安足为天下师？是以言约者非满不可，言精者非博不可也。）雷公曰∶愿闻为
工。黄帝曰∶寸口主中，人迎主外，两者相应，俱往俱来，若引绳大小齐等，春夏人迎微大，秋冬寸口微大，如是者名
曰平人。（太阴行气于脏，故寸口主中。阳明行气于腑，故人迎主外。人迎寸口，一表一里也，故往来相应，欲其大小齐
等若引绳之匀者，是为和调之脉。然人迎主阳，故必于春夏微大，寸口主阴，故必于秋冬微大，乃谓之平人也。）人迎大
一倍于寸口，病在足少阳，一倍而躁，在手少阳。人迎二倍，病在足太阳，二倍而躁，病在手太阳。人迎三倍，病在足
阳明，三倍而躁，病在手阳明。（义见前章。）盛则为热，虚则为寒，紧则为痛痹，代则乍甚乍间。（此言人迎脉也。乍甚
乍间，即下文乍痛乍止之谓。）盛则泻之，虚则补之，紧痛则取之分肉，代则取血络且饮药，陷下则灸之，不盛不虚，以
经取之，名曰经刺。（紧则为痛痹，故当取分肉。代因血气不调，故当取血络，且饮调和之药。脉陷下不起者有寒滞，故
宜灸之。若不因血气之盛虚，而病有留于经络者，则当随经所在，或饮药，或灸刺以取之也。经刺义见前第五。）人迎四
倍者，且大且数，名曰溢阳，溢阳为外格，死不治。必审按其本末，察其寒热，以验其脏腑之病。（脉之偏盛至于四倍者，
乃为关格不治之证。若一倍二倍三倍，不过为病，而但有轻重之分耳，故当审其致病之本末，察其寒热脏腑而施之治也。）
寸口大于人迎一倍，病在足厥阴，一倍而躁，在手心主。寸口二倍，病在足少阴，二倍而躁，在手少阴。寸口三倍，病
在足太阴，三倍而躁，在手太阴。（人迎寸口，相为表里，故上文云人迎一倍，病在足少阳，此云寸口一倍，病在足厥阴，
胆与肝为表里也。一倍而躁，人迎在手少阳，寸口在手心主，三焦包络为表里也。凡后二倍三倍表里皆然。）盛则胀满、
寒中、食不化，虚则热中、出糜、少气、溺色变，紧则痛痹，代则乍痛乍止。（此言寸口脉也。盛则外实中虚，故为胀满、
寒中、食不化。虚则真阴不足，故为热中、出糜、少气、溺色变。糜，谓泄泻糜烂之物。）盛则泻之，虚则补之，紧则先
刺而后灸之，代则取血络而后调之，陷下则徒灸之。陷下者，脉血结于中，中有着血，血寒，故宜灸之。不盛不虚，以
经取之。（紧则为寒，故宜先刺后灸，欲其经易通，寒易去也。脉陷下者，以寒着于血，而血结为滞，故宜灸之也。代则
取血络及不盛不虚义见上文。）寸口四倍者，名曰内关，内关者且大且数，死不治。必审察其本末之寒温，以验其脏腑之
病，（义同前人迎四倍者。）通其营输，乃可传于大数。大数曰盛则徒泻之，虚则徒补之，紧则灸刺且饮药，陷下则徒灸
之，不盛不虚以经取之。所谓经治者，饮药，亦曰灸刺。脉急则引，脉大以弱，则欲安静，用力无劳也。（营，经脉也。
输，荥输也。大数，大法也，即经脉、本输、终始、禁服等篇之义。徒，但也。陷下，义见上文。经取之，即所谓经治
者，或饮药，或灸刺，皆可随经所宜而治也。脉急者，邪盛也，宜设法引去之。脉大以弱者，阴不足也，宜安静以养阴，
用力无劳也。凡此皆大数大法也。故确知其盛，则但泻之；确知其虚，则但补之；确知其宜灸刺，则以灸刺；宜药饵，
则以药饵。然必资学力，庶能无惑，是即约方之要，浑束为一之义也。若未满而云约者，必不学无术之下材耳，焉得为
工？尚敢曰人之师哉？学人于此，必不可自欺以欺人也。）
(Luoshu · Jin Fu Pian, Full Text)
Leigong asked Huangdi: "I was fortunate to be accepted as a disciple and have mastered the sixty chapters of the Nine Needles. From morning to night, I diligently practice them; for those studied recently, the binding cords have broken, and for those studied long ago, the bamboo slips are covered in dust. Yet I continue to recite without ceasing, but I have not fully comprehended their meaning. The chapter 'Wai Chuai' states that complex principles should be unified into one, but I do not understand what this means. The Great has no outside, the small has no inside; size is limitless, height and depth are boundless. How can they be constrained? People's talents vary in thickness or thinness, and their wisdom and foresight may be narrow and shallow, unable to reach broad and profound depths. Few force themselves to study like me. I fear these teachings will scatter in later generations and be lost among descendants. May I ask how to simplify them?" (Note: The sixty chapters refer to the number of ancient classic texts, which are now lost. "Binding cords broken and slips dusty" refers to the idiom "the leather bindings breaking three times." Dusty refers to dirt. In ancient times, there was no paper; characters were written on bamboo slips bound together with cured leather strips, hence called "Wei Bian" (leather binding). "Wai Chuai" is the name of a chapter in this classic. The meanings mentioned here, such as unifying into one and having no boundaries, are explained in Part 12.)
Huangdi said: "Excellent question! This is knowledge forbidden by our predecessors, meant only for private transmission, requiring an oath of cutting arms and drinking blood to impart. If you truly wish to receive it, why do you not fast?" Leigong bowed twice and rose, saying: "Please allow me to listen to your instructions." He then fasted for three nights before requesting again: "May I ask, today is the day of pure Yang, and I am willing to accept the oath." Huangdi entered the fasting chamber with him, cut his arm, and smeared blood on his lips to swear. Huangdi personally invoked: "Today is the day of pure Yang, we smear blood to transmit medical formulas. Anyone who dares to betray these words shall suffer the consequences." Leigong bowed twice and said: "This disciple accepts your teaching." Huangdi held his left hand and handed him the book with his right, saying: "Be cautious, be cautious. I will explain it to you." (Note: Smearing blood on the corners of the mouth during an oath is called "shaxue" (drinking blood). Shaxue sounds like 'sha'.)
The principles of acupuncture begin with the meridians. One must understand the circulation of Ying Qi (Nutritive Qi), know the measurements of the vessels, treat the Zang organs internally, and treat the Fu organs externally. (Beginning with meridians requires first understanding the meridian system. Understanding Ying Qi circulation involves knowing its start and end points. Knowing vessel measurements refers to the lengths of pulse paths. Treating Zang internally and Fu externally distinguishes interior-exterior entry and exit. These six sentences are similar to the *Jing Mai* chapter; see the first chapter of the Meridian Category for details.) Examine Wei Qi (Defensive Qi), which is the mother of all diseases. (Wei Qi is Yang Qi, protecting the exterior and maintaining solidity. If Yang Qi is not solid, Wei Qi becomes abnormal, allowing pathogens to enter from the Wei level, generating disease. Thus, it is the source of all diseases. For detailed meaning, see Part 26 of this category and Part 4 of the Disease Category.) Harmonize deficiency and excess until they cease; drain the blood collaterals until the pathogenic blood is exhausted, ensuring no danger. (Draining excess creates deficiency [normalcy], tonifying deficiency creates excess [normalcy], thus deficiency and excess are corrected. When disease is in the blood, regulate the collaterals; when pathogenic blood is exhausted, there is no danger.)
Leigong said: "These are all things I already understand; I do not know the key to simplification." Huangdi said: "Simplifying a formula is like tying up a bag. If a full bag is not tied, it leaks. If a formula is formed but not simplified, its spiritual efficacy will not accompany it. ('Yue' means essential/key point. Simplifying a formula and tying a bag follow the same principle. A full bag untied leaks and overturns; a formula unsimplified is not practical because complexity lacks precision. The *I Ching* says: 'Essence enters the spirit to achieve utility.' Without essence, how can one enter the spirit? Having a formula without simplification means lacking spirit, hence 'spirit does not accompany.' The so-called simplification is the meaning of 'unifying into one' from the *Wai Chuai* chapter.)" Leigong said: "I wish to provide simplification for those of inferior capacity, without aiming for comprehensiveness." ('Man' implies desiring breadth; 'Yue' implies desiring precision. 'Not full yet simplified' asks if there is a shortcut without broad learning, hence the desire for simplification without breadth.)
Huangdi said: "One who knows simplification without being comprehensive may be called a craftsman, but cannot serve as a teacher for the world. (Simplifying after being comprehensive is good simplification. Becoming precise through breadth is ultimate precision. What simplification is there without breadth? What precision is there without universality? Such a person is merely a craftsman; how can they be a teacher for the world? Therefore, speaking of simplification requires comprehensiveness; speaking of precision requires breadth.)" Leigong said: "I wish to hear how to become a craftsman." Huangdi said: "The Cunkou pulse primarily governs internal conditions, while the Renying pulse primarily governs external conditions. They correspond, moving together as if drawn by a rope of equal tension. In spring and summer, the Renying pulse is slightly larger; in autumn and winter, the Cunkou pulse is slightly larger. Such a person is called a 'Ping Ren' (healthy person). (Tai Yin circulates Qi in the Zang organs, so Cunkou governs internal conditions. Yang Ming circulates Qi in the Fu organs, so Renying governs external conditions. Renying and Cunkou are exterior-interior pairs, corresponding in movement. Their sizes should be balanced like a taut rope, indicating harmonious pulses. However, Renying governs Yang, so it is slightly larger in spring/summer; Cunkou governs Yin, so it is slightly larger in autumn/winter. This is called a healthy pulse.)"
If the Renying pulse is one times larger than the Cunkou pulse, the disease is in the Foot Shaoyang Gallbladder channel; if one times larger and rapid/agitated, it is in the Hand Shaoyang Sanjiao channel. If two times larger, the disease is in the Foot Taiyang Bladder channel; if two times larger and rapid/agitated, it is in the Hand Taiyang Small Intestine channel. If three times larger, the disease is in the Foot Yangming Stomach channel; if three times larger and rapid/agitated, it is in the Hand Yangming Large Intestine channel. (Meaning seen in previous chapter.) Excess indicates heat, deficiency indicates cold, tightness indicates painful obstruction, and intermittent pulse indicates alternating severity of symptoms. (This refers to the Renying pulse. Alternating severity refers to the alternating pain described below.) Treat excess with draining, deficiency with tonifying, painful obstruction with tightness by selecting muscle spaces, intermittent pulse by draining blood collaterals and administering medicine, sinking pulse by moxibustion, and neither-excess-nor-deficiency by treating the meridian itself, known as Meridian Acupuncture. (Tightness causes painful obstruction, so select muscle spaces. Intermittent pulse is due to disharmony of Qi and Blood, so drain collaterals and administer harmonizing medicine. Sinking pulses indicate cold stagnation, suitable for moxibustion. If not due to Qi/Blood excess/deficiency but pathology lingering in meridians, treat according to the meridian location with medicine or acupuncture/moxibustion. Meaning of Meridian Acupuncture seen in Part 5.) If the Renying pulse is four times larger, and both large and rapid, it is named Yi Yang (Overflowing Yang), leading to External Ge (External Gridlock), a fatal condition incurable. One must carefully examine the root and branch, observe cold and heat, to verify Zang-Fu pathology. (Pulse imbalance reaching four times indicates the incurable Guan Ge syndrome. One, two, or three times merely indicates illness with varying severity, so one must investigate the cause and apply treatment based on cold/heat and Zang-Fu status.)"
If the Cunkou pulse is one time larger than the Renying pulse, the disease is in the Foot Jueyin Liver channel; if one time larger and rapid/agitated, it is in the Hand Jueyin Pericardium channel. If two times larger, the disease is in the Foot Shaoyin Kidney channel; if two times larger and rapid/agitated, it is in the Hand Shaoyin Heart channel. If three times larger, the disease is in the Foot Taiyin Spleen channel; if three times larger and rapid/agitated, it is in the Hand Taiyin Lung channel. (Renying and Cunkou are exterior-interior pairs. Hence, earlier Renying one times indicated Foot Shaoyang; here Cunkou one times indicates Foot Jueyin, as Gallbladder and Liver are paired. Rapid/agitated at one times: Renying in Hand Shaoyang, Cunkou in Hand Jueyin, as Sanjiao and Pericardium are paired. This applies similarly to two and three times.) Excess leads to distension, fullness, cold in the middle, and indigestion; deficiency leads to heat in the middle, purulent discharge, shortness of breath, and changes in urine color; tightness indicates painful obstruction; intermittent pulse indicates alternating pain. (This refers to the Cunkou pulse. Excess implies exterior excess and interior deficiency, causing distension, cold in middle, and indigestion. Deficiency implies insufficient True Yin, causing heat in middle, purulent discharge, shortness of breath, and urine changes. 'Mi' refers to purulent/dysenteric discharge.) Treat excess with draining, deficiency with tonifying, tightness by needling first then moxibustion, intermittent pulse by draining collaterals then regulating, and sinking pulse by moxibustion alone. Sinking pulse indicates blood coagulation in the center with stasis and cold, making moxibustion suitable. Neither-excess-nor-deficiency is treated by the meridian itself. (Tightness indicates cold, so needle then moxa to open meridians and dispel cold. Sinking pulse indicates cold adhering to blood causing stasis, suitable for moxibustion. Meaning of intermittent pulse and neither-excess-nor-deficiency seen above.) If the Cunkou pulse is four times larger, it is named Nei Guan (Internal Closure). Nei Guan is large and rapid, a fatal condition incurable. One must carefully examine the root and branch of cold/warmth to verify Zang-Fu pathology. (Meaning same as Renying four times.) By opening Ying and Shu points, one can transmit the general principles. The general principles state: Excess is drained solely, deficiency is tonified solely, tightness is treated with moxa/acupuncture and medicine, sinking pulse is treated with moxa solely, and neither-excess-nor-deficiency is treated by the meridian. So-called Meridian Treatment involves either medicine or moxa/acupuncture. Urgent pulses require guiding methods; large but weak pulses require tranquility and avoiding overexertion. (Ying refers to meridians; Shu refers to Ying-Shu points. Da Shu refers to general principles/laws, i.e., concepts from *Jing Mai*, *Ben Shu*, *Zhong Shi*, *Jin Fu*. 'Tu' means 'only'. Sinking pulse meaning seen above. Treating by meridian means Meridian Treatment: medicine or moxa/acupuncture chosen according to meridian suitability. Urgent pulse indicates excess pathogen, requiring guidance to remove it. Large but weak pulse indicates Yin insufficiency, requiring tranquility to nourish Yin and avoiding labor. All these are general principles. Thus, knowing excess, drain only; knowing deficiency, tonify only; knowing suitability for moxa/acupuncture, use them; knowing suitability for medicine, use it. However, this requires scholarly effort to avoid confusion. This is the essence of simplifying formulas and unifying into one. Those who claim simplification without breadth are unlearned inferiors, unfit to be craftsmen, let alone teachers. Students must not deceive themselves or others.)