刺以去病，欲去病而不知禁，则不惟不能去病，而反以增病，其害更有不可胜言者。篇中精义，用针者不
可不知，用药者尤当体认也。
黄帝问曰∶愿闻禁数。岐伯对曰∶脏有要害，不可不察。（按∶要害者，性命之所关也。）肝生于左，
肝象木，王于春，春阳发生，故生于左。肺藏于右，（肺象金，王于秋，秋阴收杀，故藏于右也。按∶新校
正云∶“杨上善云∶肝为少阳，阳长之始，故曰生；肺为少阴，阴藏之初，故曰藏。”）心部于表，肾治于里，
（按∶心为牡脏，属阳而主表，凡诸动作，皆其所部署焉。肾为牝藏，属阴而主里，凡诸脏腑，皆其所统治焉。
杨上善云∶“心为五脏部主，故得称部。肾间动气，内治五脏，故曰治。”亦是。）脾为之使，胃为之市。（按∶
趋走不息谓之使，脾主运化水谷以营养夫一身，其使之为乎。百物聚集谓之市，胃谓水谷之海，以变化夫五味，
其市之为乎。）
膈肓之上，中有父母，（按∶杨上善云∶“心下膈上为肓。心为阳，父也；肺为阴，母也。肺主气，心主血，
共荣卫于一身，故为父母。”乃王注以气海为父母，虽上气海在膻中，然不若杨解为更确。）七节之旁，中
有小心，（按∶脊骨共二十一节，自下除 骨上数至第七节两
旁，乃肾位也。肾两枚，各距脊横开一寸五分，两肾之中，是曰命门，为火之宅，为气之根，亦犹心君主宰
诸脏腑，故曰小心也。乃王氏指为真心神灵之宫室，杨上善改小为志，以志为心之神，皆误也。）从之有福，
逆之有咎。（按∶从谓各得其宜也。）
刺中心，一日死，其动为噫。（心在气为噫。）刺中肝，五日死，其动为语。（肝在气为语。按∶新校正
云∶“全元起本并甲乙经语作欠。元起云∶‘肾伤则欠，子母相感也。’王氏改欠为语。”）刺中肾，六日死，
其动为嚏。（肾在气为嚏。按∶新校正云∶“按全元起本及甲乙经六日作三日。”）刺中肺，三日死，其动为咳。
（肺在气为咳。）刺中脾，十日死，其动为吞。（脾在气为吞。按∶新校正云∶“全元起本及甲乙经十日作十
五日。刺中五脏，与诊要经终论并四时刺逆从论相重。此叙五脏相次之法，以相生为次，甲乙经以心肺肝脾肾
为次，是以所克为次，全元起旧本，则散乱而无次矣。”）刺中胆，一日半死，其动为呕。（胆气勇，故为呕。
按∶新校正云∶“诊要经终论，刺中胆下，又云刺中膈者为伤中，其病虽愈，不过一岁而死。”）
刺跗上，中大脉，血出不止，死。（跗为足跗，大脉动而不止者，则胃之大经也。胃为水谷之海，血出不
止，则胃气将竭，海竭气亡，故死。）刺面，中溜脉，不幸为盲。（面中溜脉者，手太阳任脉之交会。手太阳
脉，自颧而斜行，至目内 。任脉自鼻鼽两旁，上行至瞳子下。故刺面中溜脉为盲。）刺头，中脑户，入脑，
立死。（脑户，穴名，在枕骨上，通于脑中。然脑为髓之海，真气之所聚，针入脑
则真气泄，故立死。）刺舌下，中脉太过，血出不止，为喑。（舌下脉，脾之脉也。脾脉者，挟咽，连舌本，
散舌下。血出不止，则脾气不能营运于舌，故喑不能言。按∶言语之需舌，犹笙之用簧也。清浊高下，非舌不
辨。今若刺血过多，则舌不便利而声音蹇涩矣。注作脾不能运，太迂。）刺足下布络中脉，血不出，为肿。（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，则肾脉与冲脉，气并归于然谷之中，故为肿。）刺 中大脉，令人仆，脱色。（寻
此经 中主治，与中诰流注经委中穴正同，应 中者以经穴为名，委中处所为名，亦犹寸口、气口、脉口皆同
一处尔。然 中大脉者，足太阳经脉也。足太阳之脉，起于目内 ，合手太阳。手太阳脉，自目内 ，斜络于
颧。足太阳脉，上头下项，又循于足。故刺之过禁，则令人仆倒而面色如脱去也。按∶ 音隙。）刺气街中脉，
血不出，为肿，鼠仆。（气街之中，胆胃脉也。胆之脉，循胁里，出气街。胃之脉，挟脐，入气街中。其支别
者，起胃下口，循腹里，至气街中而合。今刺之而血不出，则血脉气并聚于中，故内结为肿，如伏鼠之形也。
气街在腹下，挟挤两旁，相去四寸，鼠仆上一寸动脉应手也。按∶新校正云∶“按别本仆一作鼷。气府论注，
气街在脐下横骨两端，鼠鼷上一寸也。”）刺脊间，中髓，为伛。（伛谓伛偻，身 屈也。脊间，谓脊骨节间
也。刺中髓，则骨精气泄，故伛偻也。按∶伛音讴。）刺乳上，中乳房，为肿，根蚀。（乳之上下，皆足阳明
之脉也。乳房之中，乳液渗泄，胸中气血，皆外凑之。然刺中乳房，则气更交凑，故为大肿。中有脓根，内蚀
肌肤，化为脓水而久不愈。）刺缺盆中，内陷气泄，令人喘咳逆。（五脏者，肺为之盖，缺盆为之道。肺藏气
而主息，又在气为咳，故刺缺盆中，内陷则肺气外泄，故令人喘咳逆也。）刺手鱼腹，内陷，为肿。（手鱼腹内，
肺脉所流，故刺之内陷，则为肿
也。按∶新校正云∶“甲乙经肺脉所流，作肺脉所留。”）刺阴股，中大脉，血出不止，死。（阴股之中，脾之
脉也。脾者中土，孤脏以灌四旁。今血出不止，脾气将绝，故死。）刺客主人，内陷中脉，为内漏，为聋。（
客主人，穴名，今名上关，在耳前上廉起骨，开口有空，手少阳、足阳明脉交会于中。陷脉言刺太深也，刺太
深则交脉破决，故为耳内之漏。脉内漏则气不营，故聋。按∶新校正云∶“详客主人穴与气穴论注同。按甲乙
经及气府论注云∶‘手、足少阳、足阳明三脉之会。’疑注脱足少阳一脉也。”）刺膝髌，出液，为跛。（膝
为筋府，筋会于中，液出筋干，故跛。）刺臂太阴脉，出血多，立死。（臂太阴者，肺脉也。肺者，主行营卫
阴阳，治节由之。血出多则营卫绝，故立死。）刺足少阴脉，重虚出血，为舌难以言。足少阴，肾脉也。贯舌
络肺，系舌本。故重虚出血，则舌难言也。刺膺中，陷中肺，为喘逆仰息。（肺气上泄，逆所致也。）刺肘
中，内陷，气归之，为不屈伸。（肘中谓肘屈折之中，尺泽穴中也。刺过陷脉，恶气归之，气固关节，故不屈
伸也。）刺阴股下三寸，内陷，令人遗溺。（股下三寸，肾之络也。冲脉与少阴之络，皆起于肾下，出于气街，
并循于阴股，其上行者出胞中。故刺陷脉，则令人遗溺也。）刺掖下胁间，内陷，令人咳。（掖下，肺脉也。
肺之脉，从肺系，横出掖下。真心脏脉，直行者，从心系，却上掖下。刺陷脉，则心肺俱动，故咳也。）刺少
腹，中膀胱，溺出，令人少腹满。（胞气外泄，谷气归之，故少腹满也。少腹谓脐下也。）刺 肠，内陷，
为肿。（ 肠之中，足太阳脉也。太阳气泄故为肿。）刺匡上陷骨中脉，为漏，为盲。（匡，目匡也。骨中谓
目匡骨中也。匡骨中脉，目之系，肝之脉也。刺内陷则目系绝，故为目漏、目盲。）刺关节中，液出，不得屈
伸。（诸筋者皆属于节，津液渗润之。液出则筋膜干，
故不得屈伸也。）
无刺大醉，令人气乱。（脉数过度，故因刺而乱也。按∶灵枢经气乱作脉乱，当以气乱为正。）无刺大怒，
令人气逆。（怒者气逆，故刺之益甚。）无刺大劳人，（经气越也。）无刺新饱人，（气盛满也。）无刺大饥
人，（气不足也。）无刺大渴人，（血脉干也。）无刺大惊人。（神荡越而气不治也。按∶新校正云∶“详无
刺大醉至此七条，与灵枢经相出入。灵枢经曰∶新内无刺，已刺无内；新怒无刺，已刺无怒；新劳无刺，已刺
无劳；已醉无刺，已刺无醉；已饱无刺，已刺无饱；已饥无刺，已刺无饥；已渴无刺，已刺无渴；大惊大恐，
必定其气，乃刺之也。”谨按此七条虽与灵枢经相出入，然灵枢之旨，既慎于未刺之先，复诫于已刺之后，盖
合医者、病者而言。此篇之旨，则专指用针者言也。又按此七段，王本原刻在刺手鱼腹之下，刺阴股中大脉之
上，上下分裂，今移置于此。）
Acupuncture is used to eliminate disease. If one seeks to eliminate disease but does not know the contraindications, not only will the disease not be eliminated, but it will instead be aggravated, and the harm caused will be beyond enumeration. The profound principles in this chapter must be known by those who use needles, and even more so by those who use herbs, who should deeply comprehend them.
The Yellow Emperor asked, saying: "I wish to hear about the number of contraindications." Qibo replied, saying: "The Zang organs have vital points that must not be overlooked." (Note: By 'vital points', it refers to what is related to life and death.) The Liver Qi arises on the left; the Liver corresponds to Wood and prospers in Spring; Spring Yang arises and generates, thus it arises on the left. The Lung Qi is stored on the right; (the Lung corresponds to Metal and prospers in Autumn; Autumn Yin collects and kills, thus it is stored on the right. Note: New corrections state: "Yang Shangshan said: 'The Liver is Shaoyang, the beginning of Yang growth, hence called arising; the Lung is Shaoyin, the beginning of Yin storage, hence called storing.'") Heart Qi distributes to the exterior; Kidney Qi governs the interior; (Note: The Heart is a Yang organ, belongs to Yang and governs the exterior; all movements are deployed by it. The Kidney is a Yin organ, belongs to Yin and governs the interior; all Zang-Fu organs are governed by it. Yang Shangshan said: "'The Heart is the master of the five Zang organs, hence called distributing. The moving Qi between the kidneys governs the five Zang internally, hence called governing.' This is also correct.) Spleen acts as the envoy; Stomach acts as the market. (Note: Unceasing movement is called an envoy; the Spleen governs the transformation and transportation of water and grain to nourish the whole body, which is its envoy function. The gathering of all things is called a market; the Stomach is the sea of water and grain, transforming the five flavors, which is its market function.)
Above the diaphragm and Huang (blind area), there are Father and Mother. (Note: Yang Shangshan said: "'Below the heart and above the diaphragm is Huang. The Heart is Yang, the Father; the Lung is Yin, the Mother. The Lung governs Qi, the Heart governs Blood, together they nourish and protect the body, hence called Father and Mother.' Wang Bing's annotation takes the Qi Sea as Father and Mother; although the Upper Qi Sea is at Shanzhong, this is less accurate than Yang's explanation.) Beside the seventh vertebral segment, there is the Small Heart. (Note: There are twenty-one segments in the spine. Counting up from below excluding the coccyx to the seventh segment, both sides are the position of the Kidneys. There are two Kidneys, each 1.5 cun laterally from the spine. Between the two Kidneys is called Mingmen, the residence of Fire and the root of Qi, just as the Heart Monarch governs all Zang-Fu organs, hence called Small Heart. Wang Bing pointed to it as the palace of the true Heart spirit; Yang Shangshan changed 'Small' to 'Zhi' (Will), considering Zhi as the spirit of the Heart; both are errors.) Following these rules brings fortune; going against them brings disaster. (Note: 'Following' means each obtaining its proper place.)
Puncturing the Heart leads to death in one day; the manifestation is belching. (Heart Qi manifests as belching.) Puncturing the Liver leads to death in five days; the manifestation is excessive speech. (Liver Qi manifests as excessive speech. Note: New corrections state: "'In Quan Yuanqi's edition and the Jia Yi Jing, 'speech' is written as 'yawn'. Quan Yuanqi said: 'Kidney injury causes yawning due to the mutual influence of mother and son organs.' Wang Bing changed 'yawn' to 'speech'.") Puncturing the Kidney leads to death in six days; the manifestation is sneezing. (Kidney Qi manifests as sneezing. Note: New corrections state: "'According to Quan Yuanqi's edition and the Jia Yi Jing, 'six days' is written as 'three days'.") Puncturing the Lung leads to death in three days; the manifestation is coughing. (Lung Qi manifests as coughing.) Puncturing the Spleen leads to death in ten days; the manifestation is swallowing. (Spleen Qi manifests as swallowing. Note: New corrections state: "'In Quan Yuanqi's edition and the Jia Yi Jing, 'ten days' is written as 'fifteen days'. The content on puncturing the five Zang organs overlaps with the *Zhen Yao Jing Zhong Lun* and the *Si Shi Ni Cong Lun*. This narrates the sequential method of the five Zang organs, following the generating cycle. The *Jia Yi Jing* follows the order Heart-Lung-Liver-Spleen-Kidney, following the controlling cycle. Quan Yuanqi's old edition was scattered and without order.") Puncturing the Gallbladder leads to death in one and a half days; the manifestation is vomiting. (Gallbladder Qi is courageous, hence vomiting. Note: New corrections state: "'In the *Zhen Yao Jing Zhong Lun*, after puncturing the Gallbladder, it further states that puncturing the Diaphragm causes internal injury; although the disease may heal, death will occur within a year.')
Puncturing the dorsum of the foot and injuring the major vessel, with unceasing blood loss, leads to death. (The dorsum is the foot back; if the major vessel pulses continuously, it is the great meridian of the Stomach. The Stomach is the sea of water and grain; unceasing blood loss means Stomach Qi will exhaust; when the sea empties and Qi perishes, death occurs.) Puncturing the face and injuring the flowing vessels, unfortunately, leads to blindness. (The flowing vessels in the face are the intersection of the Hand Taiyang and Ren Mai. The Hand Taiyang meridian runs obliquely from the cheekbone to the inner canthus. The Ren Mai ascends from both sides of the nostrils to below the pupil. Thus, puncturing the flowing vessels in the face leads to blindness.) Puncturing the head and injuring the Naohu acupoint, entering the brain, leads to immediate death. (Naohu is an acupoint located on the occipital bone, connecting to the brain. However, the brain is the sea of marrow and the gathering place of True Qi; if the needle enters the brain, True Qi leaks out, leading to immediate death.) Puncturing under the tongue and injuring the vessels excessively, with unceasing blood loss, leads to aphonia. (The vessels under the tongue belong to the Spleen meridian. The Spleen meridian flanks the throat, connects to the root of the tongue, and spreads under the tongue. Unceasing blood loss means Spleen Qi cannot circulate in the tongue, leading to aphonia. Note: Speech requires the tongue, just as a sheng instrument requires the reed. Without the tongue, clarity and pitch cannot be distinguished. Now, if too much blood is punctured, the tongue becomes inconvenient and speech becomes hoarse. Wang Bing's note that 'Spleen cannot transport' is too circuitous.) Puncturing the distributed collateral vessels under the foot, where blood does not come out, leads to swelling. ('Distributed collaterals' refer to the collaterals spread in the hollow space anterior to the medial malleolus and under the foot, corresponding to the Ran Gu acupoint. The vessel in the collaterals is the Chong Mai. The Chong Mai runs alongside the Shaoyin meridian, enters behind the medial malleolus, and goes into the sole. If punctured and blood does not come out, the Qi of the Kidney meridian and Chong Mai converges at Ran Gu, causing swelling.) Puncturing the popliteal fossa and injuring the major vessel causes the person to fall and lose complexion. (Searching for the treatment of the popliteal fossa in this classic, it is exactly the same as the Weizhong acupoint in the Liu Zhu Jing. The location named after the meridian point is the same as the location named after Weizhong, just as Cun Kou, Qi Kou, and Mai Kou are all the same place. However, the major vessel in the popliteal fossa is the Foot Taiyang meridian. The Foot Taiyang meridian originates at the inner canthus and joins the Hand Taiyang. The Hand Taiyang meridian runs obliquely from the inner canthus to the cheekbone. The Foot Taiyang meridian goes up to the head, down the neck, and then along the leg. Thus, exceeding the contraindication causes the person to fall and their complexion to appear washed out. Note: Popliteal fossa pronunciation is 'xi'.) Puncturing the Qi Jie and injuring the vessel, where blood does not come out, leads to swelling and rat-like protrusion (inguinal hernia/swelling). (In the Qi Jie are the Gallbladder and Stomach meridians. The Gallbladder meridian follows the hypochondrium, exiting at the Qi Jie. The Stomach meridian flanks the umbilicus and enters the Qi Jie. Its branch originates from the lower opening of the stomach, follows the abdomen interiorly, and merges at the Qi Jie. Now, if punctured and blood does not come out, blood vessel Qi gathers in the middle, forming internal knots like a swollen rat. The Qi Jie is below the abdomen, flanking both sides, four cun apart; the artery is palpable one cun above the inguinal region. Note: New corrections state: "'In another edition, 'pu' is written as 'xi'. The annotation in the *Qi Fu Lun* states the Qi Jie is at both ends of the transverse bone below the umbilicus, one cun above the rat xi'.") Puncturing the interspinous space and injuring the spinal marrow leads to kyphosis. ('Yu' refers to kyphosis, a bent body. Interspinous space refers to the spaces between vertebral segments. Injuring the marrow causes the essence of bone to leak, leading to kyphosis. Note: Yu pronunciation is 'ou'.) Puncturing above the breast and injuring the mammary gland leads to swelling and root erosion. (Both above and below the breast are the Foot Yangming meridian. In the mammary gland, milk fluid exudes, and Qi and Blood from the chest gather externally. However, puncturing the mammary gland causes Qi to gather even more, leading to severe swelling. Internal pus roots erode the skin, turning into pus water and failing to heal for a long time.) Puncturing the Quepen and causing internal collapse leads to Qi leakage, causing asthma, cough, and rebellious Qi. (Among the five Zang organs, the Lung is the canopy, and Quepen is the pathway. The Lung stores Qi and governs respiration, and in Qi manifestations, it causes cough. Thus, puncturing Quepen and causing internal collapse leads to external leakage of Lung Qi, causing asthma, cough, and rebellious Qi.) Puncturing the fish belly of the hand and causing internal collapse leads to swelling. (Inside the fish belly of the hand is where the Lung meridian flows; thus, puncturing and causing internal collapse leads to swelling. Note: New corrections state: "'In the *Jia Yi Jing*, 'where the Lung meridian flows' is written as 'where the Lung meridian remains'.") Puncturing the medial thigh and injuring the major vessel, with unceasing blood loss, leads to death. (In the medial thigh is the Spleen meridian. The Spleen is Central Earth, a solitary organ that irrigates the four directions. Now, unceasing blood loss means Spleen Qi will perish, leading to death.) Puncturing the Keyuzhuren acupoint and causing internal collapse into the vessel leads to internal ear leakage and deafness. (Keyuzhuren is an acupoint, now named Shangguan, located at the upper margin of the bone anterior to the ear, with a gap when the mouth opens. The Hand Shaoyang and Foot Yangming meridians intersect here. 'Collapse into the vessel' means puncturing too deeply. Puncturing too deeply breaks the intersecting vessels, leading to internal ear leakage. Internal vessel leakage means Qi does not nourish, leading to deafness. Note: New corrections state: "'Detailed examination of the Keyuzhuren acupoint is the same as the annotation in the *Qi Xue Lun*. According to the *Jia Yi Jing* and the annotation in the *Qi Fu Lun*: 'Intersection of the Hand Shaoyang, Foot Shaoyang, and Foot Yangming meridians.' It is suspected that the Foot Shaoyang meridian was omitted in the note.") Puncturing the knee patella and causing fluid discharge leads to limping. (The knee is the mansion of sinews, and sinews converge here. Fluid discharge causes sinews to dry, leading to limping.) Puncturing the Arm Taiyin vessel and causing excessive bleeding leads to immediate death. (Arm Taiyin is the Lung meridian. The Lung governs the circulation of Ying and Wei, Yin and Yang, and regulation depends on it. Excessive blood loss cuts off Ying and Wei, leading to immediate death.) Puncturing the Foot Shaoyin vessel and causing heavy deficiency with bleeding leads to difficulty speaking. Foot Shaoyin is the Kidney meridian. It pierces the tongue, connects to the Lung, and ties to the root of the tongue. Thus, heavy deficiency with bleeding makes the tongue difficult to move. Puncturing the chest interior and collapsing into the Lung leads to asthma, rebellion, and仰息 (breathing with difficulty lying on the back). (Lung Qi leaks upward, caused by rebellion.) Puncturing the elbow center and causing internal collapse, where Qi returns, leads to inability to flex or extend. (Elbow center refers to the fold of the elbow, the Zhichui acupoint. Puncturing too deeply into the vessel allows evil Qi to return, solidifying the joint, leading to inability to flex or extend.) Puncturing three cun below the medial thigh and causing internal collapse leads to urinary incontinence. (Three cun below the thigh is the Kidney collateral. The Chong Mai and Shaoyin collaterals both originate below the Kidney, exit at the Qi Jie, run along the medial thigh, and the ascending ones exit from the Baozhong. Thus, puncturing the collapsed vessel leads to urinary incontinence.) Puncturing the axilla and hypochondrium and causing internal collapse leads to coughing. (Axilla is the Lung meridian. The Lung meridian emerges horizontally from the Lung system to the axilla. The direct path of the Heart meridian goes from the Heart system upwards to the axilla. Puncturing the collapsed vessel moves both Heart and Lung, causing cough.) Puncturing the lower abdomen and injuring the Bladder, with urine leaking out, leads to lower abdominal fullness. (Bao Qi leaks externally, Grain Qi returns to it, causing lower abdominal fullness. Lower abdomen refers to below the umbilicus.) Puncturing the intestine and causing internal collapse leads to swelling. (Inside the intestine is the Foot Taiyang meridian. Leakage of Taiyang Qi causes swelling.) Puncturing the pulse in the sunken bone above the eye orbit leads to eye leakage and blindness. (Kuang refers to the eye orbit. Bone center refers to inside the orbital bone. The pulse in the orbital bone is the Eye System, belonging to the Liver meridian. Puncturing and causing internal collapse severs the Eye System, leading to eye leakage and blindness.) Puncturing the joints and causing fluid discharge leads to inability to flex or extend. (All sinews belong to the joints, moistened by body fluids. Fluid discharge causes tendons and fascia to dry, leading to inability to flex or extend.)
Do not puncture someone who is heavily drunk, as it causes Qi chaos. (Pulse rate is excessive, so puncturing causes chaos. Note: The *Ling Shu Jing* writes 'Qi chaos' as 'pulse chaos'; 'Qi chaos' should be considered correct.) Do not puncture someone who is extremely angry, as it causes Qi rebellion. (Anger causes Qi rebellion, so puncturing worsens it.) Do not puncture someone who is extremely fatigued, (Jing Qi escapes.) Do not puncture someone who has just eaten a full meal, (Qi is abundant and full.) Do not puncture someone who is extremely hungry, (Qi is insufficient.) Do not puncture someone who is extremely thirsty, (Blood vessels are dry.) Do not puncture someone who has been greatly startled. (Spirit is agitated and Qi is unregulated. Note: New corrections state: "'Detailed examination of the seven items from 'do not puncture heavily drunk' onwards overlaps with the *Ling Shu Jing*. The *Ling Shu Jing* says: 'Do not puncture after new sexual intercourse; do not have intercourse after puncturing. Do not puncture after new anger; do not get angry after puncturing. Do not puncture after new labor; do not labor after puncturing. Do not puncture after being drunk; do not get drunk after puncturing. Do not puncture after being full; do not eat to fullness after puncturing. Do not puncture after being hungry; do not go hungry after puncturing. Do not puncture after being thirsty; do not become thirsty after puncturing. After great surprise or fear, stabilize the Qi before puncturing.' Strictly speaking, although these seven items overlap with the *Ling Shu Jing*, the intent of the *Ling Shu* is cautious before puncturing and cautionary after puncturing, combining the perspectives of the practitioner and the patient. The intent of this chapter, however, specifically refers to the practitioner. Also, regarding these seven paragraphs, in the original Wang edition, they were printed below 'puncturing the fish belly of the hand' and above 'puncturing the medial thigh major vessel', split top and bottom. They have now been moved here.)