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The method of saving lives, the most subtle application lies in acupuncture.
To cure diseases nowadays, how can one depart from medical treatment? The merit of eliminating pathogens is unparalleled by acupuncture and moxibustion. Thus, the classics state: "One who is bound by ghosts and spirits cannot be spoken to regarding supreme virtue; one who detests needles and stones cannot be spoken to regarding supreme skill." This is exactly what is meant.

Observing the seasons and years according to the Heavenly Dao.
The human body has twelve meridians and three hundred and sixty joints, corresponding to the twelve months and three hundred and sixty days of a year. The term "seasons and years" refers to the warmth of spring, heat of summer, coolness of autumn, and cold of winter. Therefore, if injured by cold in winter, warm diseases will inevitably occur in spring; if injured by wind in spring, undigested diarrhea (Sun-xie) will inevitably occur in summer; if injured by summerheat in summer, malaria will inevitably occur in autumn; if injured by dampness in autumn, it will reverse upward causing cough. Qibo said: "In all acupuncture methods, one must observe the sun, moon, stars, and the Qi of the four seasons and eight directions; only when the Qi is stable should one needle." Thus, when the weather is warm and the moon is bright, human blood flows smoothly and Wei-Qi floats on the surface, so blood is easily discharged and Qi moves easily; when the weather is cold and the day is dark, human blood becomes stagnant and Wei-Qi sinks. When the moon begins to wax, Qi and Blood begin to refine, and Wei-Qi begins to circulate; when the moon is full, Qi and Blood are substantial, and muscles grow; when the moon wanes, muscles diminish, meridians become empty, Wei-Qi departs, and only the form remains. Hence, one adjusts Qi and Blood according to the heavenly timing. Do not needle when the weather is cold; do so without hesitation when warm; do not use reducing methods when the moon waxes; do not use tonifying methods when the moon is full; do not treat when the moon is empty. This is called adjusting according to heavenly timing. If one uses reducing methods when the moon waxes, this is called emptying the Zang organs; if one uses tonifying methods when the moon is full, Qi and Blood overflow, and collateral vessels retain blood, named "Double Excess". If one treats when the moon is empty, this is called disordering the meridians. Yin and Yang become confused, true and pathogenic Qi are indistinguishable, pathogenic Qi sinks and stays, exterior becomes deficient and interior chaotic, and licentious pathogens arise. It is also said: Heaven has Five Movements (Wu Yun), namely Metal, Water, Wood, Fire, Earth; Earth has Six Qi, namely Wind, Cold, Summerheat, Dampness, Dryness, Heat. Students must observe these.

Determining Form and Qi within one's mind.
The classics state: "In using needles, one must first measure the fatness or thinness of the form to adjust the deficiency or excess of Qi. Excess is reduced, deficiency is tonified." If the form is obese but the pulse is large and there is much Qi in the chest, death ensues. If Form and Qi are harmonious, life prevails; if disharmonious, disease prevails; if lost, death prevails. Therefore, if complexion and pulse are discordant, do not needle. Beware, beware.

In spring and summer, for thin forms, needle shallowly; in autumn and winter, for fat forms, needle deeply.
The classics state: "Diseases have superficial and deep locations; needling has shallow and deep depths. Each must reach its proper principle without exceeding the limit. Exceeding causes internal injury; falling short causes external stagnation. External stagnation allows pathogens to enter." In spring and summer, Yang Qi is light and floating, muscles are thin, and Qi and Blood are not yet abundant, so shallow needling is suitable. Autumn diseases are in muscles and blood vessels; winter diseases are in sinews and bones. In autumn, needle the Ying-Spring points of the twelve meridians; in winter, needle the He-Sea points, matching Wood, Fire, Earth, Metal, Water. The principles are seen in the Zi Wu Liu Zhu theory.

If one does not exhaustively understand the meridians and Yin-Yang, one will encounter contraindicated points.
There are twelve meridians: Hand Taiyin Lung, Hand Shaoyin Heart, Hand Jueyin Pericardium, Hand Taiyang Small Intestine, Hand Shaoyang Sanjiao, Hand Yangming Large Intestine; Foot Taiyin Spleen, Foot Shaoyin Kidney, Foot Jueyin Liver, Foot Taiyang Bladder, Foot Shaoyang Gallbladder, Foot Yangming Stomach. There are fifteen collaterals: Lung collateral Lieque, Heart collateral Tongli, Pericardium collateral Neiguan, Small Intestine collateral Zhizheng, Sanjiao collateral Waiguan, Large Intestine collateral Pianli, Spleen collateral Gongson, Kidney collateral Dazhong, Liver collateral Ligou, Bladder collateral Feiyang, Gallbladder collateral Guangming, Stomach collateral Fenglong, Yin Qiao collateral Zhaohai, Yang Qiao collateral Shenmai, Great Luo of Spleen Dabao, Du vessel collateral Changqiang, Ren vessel collateral Pingyi.

Yin and Yang correspond to Heaven's Yin and Yang. From dawn to noon, it is Heaven's Yang, Yang within Yang. From noon to dusk, it is Heaven's Yang, Yin within Yang. From dusk to rooster crow, it is Heaven's Yin, Yin within Yin. From rooster crow to dawn, it is Heaven's Yin, Yang within Yin. Humans correspond to this. Speaking of human Yin and Yang, exterior is Yang, interior is Yin. Back is Yang, front is Yin. Thus, diseases in spring and summer are in Yang; diseases in autumn and winter are in Yin. One must view their location and apply needles and stones accordingly. Also, back is Yang, Yang within Yang is Heart, Yang within Yin is Lung. Abdomen is Yin, Yin within Yin is Kidney, Yin within Yang is Liver, Yin within Supreme Yin is Spleen. These are all Yin-Yang, interior-exterior, inside-outside, male-female mutual correspondences, thus corresponding to Heaven's Yin-Yang. If students do not understand these principles of meridians, Yin-Yang ascending/descending, and left-right differences, such as attacking Jueyin when the disease is in Yangming, or harmonizing Taiyin when the disease is in Taiyang, then the thief pathogen remains unremoved, and the original Qi suffers damage. Effort is wasted, and contraindications are violated. How can this be avoided?

Having discussed the deficiency and excess of Zang-Fu, one must seek within the meridians.
Zang organs are Heart, Liver, Spleen, Lung, Kidney. Fu organs are Gallbladder, Stomach, Large Intestine, Small Intestine, Sanjiao, Bladder. Deficiency manifests as itching and numbness; excess requires reducing Spleen Earth. Furthermore, each meridian has Mother-Child relationships. For example, Heart deficiency is tonified at Shaohai point; Heart excess is reduced at Shaofu point. All meridians follow this, adhering to the principle of Five Elements generation.

Tracing the origin, it starts at Middle Jiao, where water initially leaks, beginning with Taiyin and ending with Jueyin. Points emerge from Yunmen and end at Qimen.
This describes the Qi and pulse of a normal person circulating through the twelve meridians, one cycle around the body. Excluding Ren and Du, there are three hundred and ninety-three points. In one day and night, it circulates fifty times.
Lung meridian originates at Zhongfu in Middle Jiao, emerges at Yunmen, and ends at Shaoshang. Mao hour (5-7 AM), Yangming Large Intestine meridian, from Shangyang to Yingxiang. Chen hour (7-9 AM), Yangming Stomach meridian, from Touwei to Lijui. Si hour (9-11 AM), Taiyin Spleen meridian, from Yinbai to Dabao. Wu hour (11 AM-1 PM), Shaoyin Heart meridian, from Jiquan to Shaochong. Wei hour (1-3 PM), Taiyang Small Intestine meridian, from Shaoze to Tinggong. Shen hour (3-5 PM), Taiyang Bladder meridian, from Jingming to Zhiyin. You hour (5-7 PM), Shaoyin Kidney meridian, from Yongquan to Shufu. Xu hour (7-9 PM), Pericardium meridian, from Tianchi to Zhongchong. Hai hour (9-11 PM), Shaoyang Sanjiao meridian, from Guanchong to Heliao. Zi hour (11 PM-1 AM), Shaoyang Gallbladder meridian, from Tongziliao to Qiaoyin. Chou hour (1-3 AM), Jueyin Liver meridian, from Dadun to Qimen, ending here.

There are twelve meridians, and collateral vessels branch into over three hundred divisions.
The twelve meridians are the regular meridians of Hand and Foot Three Yin and Three Yang. Collateral vessels, besides the fifteen main collaterals, include horizontal collaterals, silk collaterals, and sun collaterals, countless in number, scattering into over three hundred branches.

Upright, side-lying, supine, and prone positions involve over six hundred Qi and Blood observations.
This states that meridians may be upright or lateral, supine or prone. Qi and Blood circulate through acupoints, one cycle around the body. Ying-Qi travels within vessels, having over three hundred observations; Wei-Qi travels outside vessels, having over three hundred observations.

Hand and Foot Three Yang meridians: Hands go to Head, Head goes to Feet. Hand and Foot Three Yin meridians: Feet go to Abdomen, Chest goes to Hands.
This describes the mechanism of Yin ascending and Yang descending, and Qi and Blood entering and exiting. There is no difference between men and women.

To understand Ying-Sui (Following and Opposing), one must know Shun-Ni (Smooth and Reverse).
Ying-Sui involves harmonizing the flow of Ying and Wei and the coming and going of meridians. One must clarify the Yin and Yang meridians and needle according to reverse or smooth directions. Ying means pointing the needle head towards the direction from which the Qi comes; Sui means following the direction in which the Qi goes. Knowing Sui ensures Qi harmony. The method of harmonizing Qi must understand Yin-Yang ascending/descending, source and flow, and the way of reverse and smooth.

Moreover, the abundance and scarcity of Yin-Yang Qi and Blood are paramount. Jueyin and Taiyang have little Qi and much Blood; Taiyin and Shaoyin have little Blood and much Qi; Shaoyang has much Qi and little Blood; Yangming has abundant Qi and much Blood.
This discusses the differences in Qi and Blood abundance among the Three Yin and Three Yang. Remembering this is crucial for selection.

First, carefully consider the suitability of abundance and scarcity; second, observe the arriving Qi.
It means that the acupuncturist must first understand the abundance and scarcity of Qi and Blood in the regular meridians, and then observe the response of the needle Qi.

Light, slippery, slow, and not yet arrived; heavy, choppy, tight, and already arrived.
Light, floating, slippery, void, slow, and delayed indicate the arrival of True Qi has not yet occurred after insertion. Heavy, choppy, tight, and solid indicate the arrival of Righteous Qi has occurred after insertion.

Once arrived, assess cold and heat to determine retention time.
Retention means keeping the needle; Ji (fast) means quick withdrawal. This states that once Righteous Qi arrives, one must examine cold and heat to apply treatment. Thus, the classics say: "For heat needling, wait until a cold sensation is felt, then retain the needle."

If not yet arrived, guide Qi based on deficiency and excess.
This states that the needle Qi has not yet arrived. The classics say: "For deficiency, push in and advance/rub to tonify Qi. For excess, stroke, press, and flick to draw out Qi."

The arrival of Qi feels like a fish swallowing bait, rising and sinking; the absence of Qi feels like being in a deep, secluded hall.
When Qi arrives, the needle feels naturally choppy and tight, like a fish swallowing bait, moving up and down. When Qi does not arrive, the needle feels naturally light and slippery, like sitting quietly in a closed room, hearing nothing.

Fast Qi arrival brings fast results; slow Qi arrival brings slow results or untreatable conditions.
It says that if Qi arrives quickly after needling, the disease heals easily and results are fast. If Qi arrives slowly, the disease is hard to heal, with worries of being untreatable. Thus, the Fu states: "Fast Qi brings fast results, slow Qi brings slow results. If Qi does not arrive, death is certain."

Observing the method of Nine Needles, the Filiform Needle is the most subtle, corresponding to the Seven Stars, governing many points.
In ancient times, Huangdi created the Nine Needles, corresponding to Heaven and Earth, Yin and Yang, and Four Seasons. The names of the Nine Needles differ in shape. 1. Chan Needle corresponds to Heaven, 1.6 cun long, sharp tip, used to drain Yang Qi. 2. Yuan Needle corresponds to Earth, 1.6 cun long, egg-shaped tip, used to massage muscle spaces without injuring tissue. 3. Di Needle corresponds to Human, 1.6 cun long, millet-grain tip, used to press meridians and extract pathogenic Qi. 4. Feng Needle corresponds to Four Seasons, 1.6 cun long, triangular blade, used to treat stubborn diseases. 5. Pi Needle corresponds to Five Tones, 4 cun long, 0.25 cun wide, used to drain large abscesses. 6. Yuanli Needle corresponds to Six Harmonies, 1.6 cun long, slightly larger tip, round and sharp, middle slightly thick, used to treat acute conditions. 7. Hao Needle corresponds to Seven Stars, 3.6 cun long, tip like mosquito proboscis, inserted gently and retained, used to treat pain and bi-syndrome. 8. Chang Needle corresponds to Eight Winds, 7 cun long, sharp and thin, used to treat distant bi-syndrome. 9. Da Needle corresponds to Nine Fields, 4 cun long, tip slightly rounded, used to drain fluid in joints. The Nine Needles are complete. This states that among the Nine Needles, the Filiform Needle is the most refined, corresponding to Seven Stars, and is prepared for the three hundred and sixty points.

Its original form is Metal, possessing the way to eliminate evil and support righteousness.
Original form refers to the needle, made of metal. Ancients used Bian stones, now replaced by needles. Juan means to remove. When evil Qi is abundant, the needle removes it. Fu means to assist. When righteous Qi is deficient, the needle assists it.

Its length and shortness are Water, possessing the mechanism to resolve stagnation and open blockages.
This states that needles have lengths, like water. Human Qi and Blood stagnation is like blocked water. Blocked water is dredged to flow to lakes and seas. Blocked Qi and Blood are dredged by needles to circulate in meridians. Thus, the needle corresponds to Water.

Fixed needling resembles Wood, either oblique or straight.
This states that Wood has oblique and straight orientations, and needling also varies. For Yang meridians, the needle must be tilted to avoid injuring Wei-Qi; for Yin aspects, the needle must be vertical to avoid injuring Ying-Qi. Thus, the needle corresponds to Wood.

Holding the needle in the mouth compares to Fire, advancing Yang and tonifying weakness.
Mouth-holding means warming the needle in the mouth. The warmth of Qi is like fire. Lei means emaciation. Before needling, one should emulate the ancients, warming the needle in the mouth to connect Ying and Wei. Injecting one's own Yang Qi to tonify the patient's weakness. Thus, the needle corresponds to Fire.

Following mechanisms and pressing to close resembles Earth.
Xun means stroking up and down with hands to move Qi and Blood. Ji-Men means pressing the acupoint shut after needling, like filling with earth. Thus, the needle corresponds to Earth.

Actually corresponding to Five Elements, this can be known.
Five Elements are Metal, Water, Wood, Fire, Earth. This summarizes the previous text: the principle of needles corresponding to Five Elements is known.

However, this 1.6 cun needle contains profound principles.
Although the needle is only 1.6 cun long, it skillfully operates divine mechanisms, containing Water and Fire, reversing Yin and Yang. Its principles are most mysterious.

As fine as hair, it penetrates multiple branches.
Zhen refers to the needle shaft. Qi refers to pathways of Qi and Blood. Although the needle shaft is as tiny as a hair, it can penetrate the pathways of Qi and Blood in various meridians.

It can balance cold and heat of the Five Zang, and regulate deficiency and excess of the Six Fu.
Ping means to treat; Tiao means to regulate. Needles can treat Zang-Fu diseases. Cold is warmed, heat is cleared. Deficiency is tonified, excess is reduced.

Spasms and blockages are dispelled by driving away the Eight Evils.
Spasms refer to sinew constriction; blockages refer to Qi and Blood stagnation. Eight Evils are used to observe the deficiency evils of Eight Winds. Diseases with spasms and blockages require dispersing Eight Wind pathogens.

Cold, heat, pain, and bi-syndrome are cured by opening the Four Gates.
Cold refers to shivering and chills. Heat refers to tidal fever. Pain is pain. Bi is numbness. Four Gates refer to Taichong and Hegu. The Six Fu have Twelve Source points, originating from the Four Gates, specifically Taichong and Hegu.

In all needling, ensure the Spirit gathers before insertion. Upon needling, ensure the Spirit settles and Qi follows. If Spirit is not gathered, do not needle. If Spirit is settled, treatment may proceed.
When using needles, ensure the patient's spirit is focused before insertion. After needling, ensure the patient's spirit settles before manipulating Qi. If the needle feels tight and choppy, observe deficiency/excess according to this method.

At the point of fixation, prioritize Qi and Blood.
When preparing to needle, prioritize the abundance and scarcity of Yin-Yang Qi and Blood, as detailed above.

At the point of action, recognize Water and Wood as the foundation.
Action refers to needling. Water is Mother; Wood is Child. Water generates Wood. Thus, nourish the Mother to supplement deficiency, reduce the Child to balance excess. This states that needling must first recognize the Mother-Child generation principle. Mentioning Water and Wood but not Earth, Metal, Fire is for brevity.

Heaven, Earth, Human are the Three Talents. Yongquan, Xuanji, Baihui.
Baihui is on the head, corresponding to Heaven; Xuanji is on the chest, corresponding to Human; Yongquan is on the sole of the foot, corresponding to Earth. This is the Three Talents.

Upper, Middle, Lower are the Three Regions. Dabao, Tianshu, Dijii.
Dabao is behind the breast, Upper Region. Tianshu is beside the navel, Middle Region. Dijii is on the leg, Lower Region. This is the Three Regions.

Yang Qiao, Yang Wei, and Du Mai govern superficial diseases of shoulder, back, waist, and legs.
Yang Qiao starts at the heel, runs along the lateral malleolus, enters Fengchi. Yang Wei maintains the meeting of all Yang vessels. Like the Hui-Meeting of Fu organs at Tai Cang. Du Mai starts... waist and legs superficial diseases.

Yin Qiao, Yin Wei, Ren, Chong, Dai remove internal coagulation of heart, abdomen, hypochondrium, and ribs.
Yin Qiao starts at the heel, runs along the medial malleolus to the throat, crossing Chong Mai. Yin Wei maintains the intersection of all Yin vessels. Like Foot Taiyin... running alongside the navel to the chest. Dai Mai starts at the costal region, encircles the body like a belt. These five extraordinary Yin vessels treat internal diseases of heart, abdomen, hypochondrium, and ribs.

Er Ling, Er Qiao, Er Jiao seem continuous and connect the Five Bodies.
Er Ling: Yinling, Yangling. Er Qiao: Yin Qiao, Yang Qiao. Er Jiao: Yin Jiao, Yang Jiao. Xu means connect. Wu Ti means Five Bodies. These six points connect sequentially at hands, feet, and head.

Liang Jian, Liang Shang, Liang Jing rely on each other and branch into two.
Liang Jian: Erjian, Sanjian. Liang Shang: Shaoshang, Shangyang. Liang Jing: Tianjing, Jianjing. These six points branch distinctly on the two arms.

Regarding another method of point selection, there must be measurements. First judge your intent, then observe flesh distribution.
This describes measuring points. Using male left/female right, bend middle finger and thumb into a ring, taking the inner crease angle as one cun, varying by height and size. Measure between bone joints and hairlines.

Obtained by extending or flexing, or by lying flat and stabilizing.
Extending/flexing: e.g., Huantiao requires extending lower leg and flexing upper leg to find the point. Flat/stable: lying flat, sitting upright, or standing naturally. e.g., Chengjiang is in the depression below the lip.

On the lateral side of sinews and bones in Yang regions, depressions are true points. Between Yin aspects, arterial response confirms them.
Yang regions are Yang meridians. e.g., Hegu, Zusanli, Yanglingquan: take the depression beside the bone. Yin regions are Yin meridians. e.g., Jimen, Wuli, Taichong: in flexed areas, the arterial pulse under the finger confirms the true point.

Selecting one point from five ensures accuracy; selecting one meridian from three corrects it.
This states that selecting one point from five candidates ensures precision. Selecting one meridian from three verifies its correctness.

Head and shoulder points are numerous; Du and Ren meridians are easy to locate.
Head and shoulder points are many; doctors judge size and fatness to differentiate. Du and Ren meridians run along the midline of back and abdomen, making them easy to locate with measurements.

Clarify Biao and Ben to discuss deep and shallow needling meridians.
Biao (Branch) and Ben (Root) have multiple meanings: Six Meridian Biao/Ben, Heaven/Earth Yin/Yang Biao/Ben, Disease transmission Biao/Ben. For Six Meridians: ... Taiyang Ben is at Weizhong, Biao is at Renying, cheek, and hangsang. Taiyin Ben is 4 cun anterior to Zhongfeng, Biao is at Pishu and tongue root. Shaoyin Ben is 3 cun above medial malleolus, Biao is at Shenshu and sublingual veins. Jueyin Ben is 5 cun above Xingjian, Biao is at Ganshu... Yangming Ben is in elbow bone, Biao is at forehead... Taiyin Ben is between tendons 2 cun above wrist, Biao is 3 cun below tendon... These are the Twelve Meridian selections.

Classics state: Diseases have Biao and Ben; needling has reverse/compliant and shallow/deep principles. All needling methods must distinguish Yin/Yang, correspond front/back, apply reverse/compliant, and relate Biao/Ben. Treatment may target Biao or Ben, reverse or compliant. Knowing reverse/compliant leaves no gap. Knowing Biao/Ben ensures success; ignoring them is reckless. Yin/Yang, Biao/Ben, reverse/compliant are the ways. Small words imply great meaning... Easy words, but worldly understanding cannot reach them. Treating oppositely is reverse; treating appropriately is compliant. Primary disease then reversal: treat Ben. Reversal then primary disease: treat Ben. Primary disease then cold: treat Ben. Heat then primary disease: treat Ben. These five treat Ben. Heat then fullness in middle: treat Biao. Primary disease then diarrhea: ...