（《灵枢·玉版篇》《本输篇》）
黄帝曰∶余以小针为细物也，夫子乃言上合之于天，下合之于地，中合之于人，余以为过针之意矣，愿闻其故
（《灵枢·玉版篇》。过针之意，谓其言之若过也。）岐伯曰∶何物大于天乎？夫大于针者，惟五兵者焉。五兵者，死
之备也，非生之具。且夫人者，天地之镇也，其不可不参乎？夫治民者，亦唯针焉。夫针之与五兵，其孰小乎？（五兵
即五刃，刀剑矛戟矢也。五兵虽大，但备杀戮之用，置之死者也。小针虽小，能疗万民之病，保其生者也。夫天地之间，
唯人最重，故为天地之镇，而治人之生，则又唯针最先。盖针之为用，从阳则上合乎天，从阴则下合乎地，从中则变化
其间而动合乎人，此针道之所以合乎三才，功非小补，较之五兵，其孰大孰小为可知矣。）
黄帝曰∶夫子之言针甚骏，以配天地，上数天文，下度地纪，内别五脏，外次六腑，经脉二十八会，尽有周纪，能
杀生人不能起死者，子能反之乎？（同前篇。骏，大也。二十八会者，手足十二经左右共二十四脉，加以任督两跷，共
二十八也。）岐伯曰∶能杀生人，不能起死者也。黄帝曰∶余闻之则为不仁，然愿闻其道，弗行于人。岐伯曰∶是明道
也，
其必然也，其如刀剑之可以杀人，如饮酒使人醉也，虽勿诊，犹可知也。（言不善用针者，徒能杀生人，不能起死者，
正如以刀剑加人则死，以酒饮人则醉，此理之必然，自不待诊而可知者也。）黄帝曰∶愿卒闻之。岐伯曰∶人之所受气
者谷
也，谷之所注者胃也，胃者水谷气血之海也，海之所行云气者天下也，胃之所出气血者经隧也。经隧者，五脏六腑之大
络也，迎而夺之而已矣。（人受气于谷，谷气自外而入，所以养胃气也。胃气由中而发，所以行谷气也。二者相根据，所
归
则一。故水谷入胃，化气化血以行于经隧之中，是经隧为五脏六腑之大络也，若迎而夺之，则血气尽而胃气竭矣。隧音
遂。）黄帝曰∶上下有数乎？岐伯曰∶迎之五里，中道而止，五至而已，五往而脏之气尽矣，故五五二十五而竭其输矣，
此所谓夺其天气者也，（上下，问手足经也。五里，手阳明经穴。此节指手之五里，即经隧之要害，若迎而夺之，则脏
气
败绝，必致中道而止。且一脏之气，大约五至而已，针凡五往以迎之，则一脏之气已尽；若夺至二十五至，则五脏之输
气皆竭，乃杀生人，此所谓夺其天真之气也。《气穴论》曰∶大禁二十五，在天府下五寸。即此之谓。）非能绝其命而倾
其寿者也。（不知刺禁，所以杀人，针非绝人之命，倾人之寿者也。）黄帝曰∶愿卒闻之。岐伯曰∶窥门而刺之者，死于
家中；入门而刺之者，死于堂上。（门，即《生气通天》等论所谓气门之门也。窥门而刺，言犹浅也，浅者害迟，故死
于
家中。入门而刺，言其深也，深则害速，故死于堂上。）黄帝曰∶善乎方，明哉道，请着之玉版，以为重宝，传之后世，
以为刺禁，令民勿敢犯也。（玉版义详脉色类十。）
阴尺动脉在五里，五输之禁也。
（《灵枢·本输篇》。阴尺动脉，言阴气之所在也。《小针解》曰∶夺阴者死，言取尺之五里。其义即此。五里五输之
禁，详如上文。）
(Ling Shu: Yu Ban Pian, Ben Shu Pian)
Huang Di said: I consider the small needle to be a minute object. Yet you say it corresponds to Heaven above, Earth below, and Humanity in between. I believe this exaggerates the significance of the needle. I wish to hear the reason for this.
(Ling Shu: Yu Ban Pian. The phrase "exaggerating the significance of the needle" implies that the statement seems excessive.)
Qi Bo replied: What is greater than Heaven? Greater than the needle are only the Five Weapons (Wu Bing). The Five Weapons are instruments of death, not tools for preserving life. Moreover, humanity is the stabilizing force of Heaven and Earth; should it not be taken into account? To govern the people, one relies solely on the needle. Compared to the Five Weapons, which is smaller?
(The Five Weapons refer to the five blades: sword, saber, spear, halberd, and arrow. Although the Five Weapons are large, they serve only for killing and are used to cause death. The small needle, though tiny, can treat the diseases of all people and preserve their lives. Among Heaven and Earth, humanity is the most precious, thus serving as the stabilizer of the universe. In treating human vitality, the needle is paramount. The function of the needle aligns with Yang to correspond to Heaven above, with Yin to correspond to Earth below, and operates within the middle, harmonizing with Humanity. This is why the Dao of the needle corresponds to the Three Powers (Heaven, Earth, Humanity), and its merit is significant. Compared to the Five Weapons, it is clear which is larger and which is smaller.)
Huang Di said: Your discourse on the needle is grand. It is matched with Heaven and Earth, observes astronomical phenomena above, measures geographical boundaries below, distinguishes the Zang organs internally, and arranges the Fu organs externally. There are twenty-eight intersections of the meridians, covering the entire cycle. However, it can kill living people but cannot revive the dead. Can you refute this?
(Same chapter. Jun means great. The twenty-eight intersections refer to the twenty-four meridians of the twelve pairs of hands and feet, plus the Ren Mai (Conception Vessel), Du Mai (Governing Vessel), and Yin-Yang Qiao Mai, totaling twenty-eight.)
Qi Bo replied: It can kill living people, but it cannot revive the dead.
Huang Di said: Hearing this makes me feel it is inhumane. However, I wish to understand its principle, provided it is not practiced on humans.
Qi Bo said: This is an obvious truth and an inevitable outcome. It is like how swords and knives can kill people, or how alcohol can intoxicate them. Even without diagnosis, this can be known.
(This means that those who do not skillfully use acupuncture may only kill living people and fail to revive the dead. This is just like using swords and knives to kill someone or giving alcohol to make someone drunk. This is an inevitable principle that does not require diagnosis to know.)
Huang Di said: I wish to hear this in detail.
Qi Bo said: The Qi received by humans comes from grain. Grain is directed to the Stomach. The Stomach is the sea of water and grain, Qi and Blood. Just as the clouds and Qi circulating in the sea cover the world, the Qi and Blood output from the Stomach travel through the Jing-Suo (Meridian Channels). The Jing-Suo are the great collaterals of the Zang and Fu organs. If one meets the flow and deprives it [of Qi], then [the result is dire].
(Humans receive Qi from grain. Grain Qi enters from the outside to nourish Stomach Qi. Stomach Qi originates from within to circulate Grain Qi. These two rely on each other and have the same destination. Thus, when water and grain enter the Stomach, they transform into Qi and Blood to circulate within the Jing-Suo. Therefore, the Jing-Suo are the great collaterals of the Zang and Fu organs. If one meets the meridian Qi and deprives it, the Qi and Blood will be exhausted, and the Stomach Qi will be depleted. 'Suo' is pronounced 'Sui'.)
Huang Di said: Are there specific numbers regarding the upper and lower meridians?
Qi Bo said: When needling the Wuli point, stop midway after five manipulations. After five thrusts, the Qi of one Zang organ is exhausted. Therefore, after twenty-five thrusts, the Shu points of the five Zang organs are exhausted. This is called depriving one of their Heavenly Qi (Zhen Qi).
('Upper and lower' refers to the hand and foot meridians. Wuli is an acupoint on the Hand-Yangming Large Intestine Meridian. This section refers to the Wuli point on the hand, which is a critical part of the Jing-Suo. If one meets and deprives the meridian Qi, the Zang Qi will collapse, necessitating a stop midway. Generally, the Qi of one Zang organ is exhausted after about five manipulations. If one performs five thrusts to meet and deprive, the Qi of one Zang organ is exhausted. If deprived up to twenty-five times, the Shu Qi of the five Zang organs will be exhausted, potentially killing a living person. This is what is meant by depriving one of their True Heavenly Qi. The Qi Xue Lun states: 'The Great Taboo is twenty-five, located five cun below Tianfu.' This refers to this principle.) This does not necessarily mean directly severing life or shortening lifespan.
(Those who do not understand acupuncture taboos cause death. The needle itself is not intended to sever life or shorten lifespan.)
Huang Di said: I wish to hear this in detail.
Qi Bo said: Those pierced at the gate's crack die at home; those pierced entering the gate die in the hall.
('Gate' refers to the 'Qi Gate' mentioned in discussions such as the Sheng Qi Tong Tian Lun. Piercing at the gate's crack implies a shallow insertion; shallow harm manifests slowly, so death occurs at home. Piercing entering the gate implies a deep insertion; deep harm manifests quickly, so death occurs in the hall.)
Huang Di said: How excellent this method is! How clear is this principle! Please inscribe it on the Jade Plate to serve as a precious treasure for future generations, establishing it as an acupuncture taboo so that people dare not violate it.
(The meaning of the Jade Plate is detailed in Part 10 of the Pulse and Color category.)
The Yin Chi artery is at Wuli; this is a taboo among the Five Shu points.
(Ling Shu: Ben Shu Pian. 'Yin Chi artery' refers to the location of Yin Qi. The Xiao Zhen Jie states: 'Depriving Yin leads to death,' referring to taking the Wuli point near Chize. Its meaning is consistent with this. The taboos for the Wuli point and the Five Shu points are detailed as described above.)