拯救之法，妙用者针。察岁时于天道，定形气于予心。春夏瘦而刺浅，秋冬肥而刺
深。不穷经络阴阳，多逢刺禁；既论脏腑虚实，须向经寻。原夫起自中焦，水初下
漏。太阴为始，至厥阴而方终，穴出云门，抵期门而最后。正经十二，别络走三百余支；
正侧偃伏，气血有六百余候。手足三阳，手走头而头走足，手足三阴，足走腹而胸走手。
要识迎随，须明逆顺。况乎阴阳气血，多少为最。厥阴太阳，少气多血；太阴少阴，少血
多气。
而又气多血少者，少阳之分；气盛血多者，阳明之位。先详多少之宜，次察应至之气。
轻滑慢而未来，沉涩紧而已至。既至也，量寒热而留疾；未至也，据虚实而候气。气之
至也，如鱼吞钓饵之浮沉；气未至也，如闲处幽堂之深邃。气至速而效速，气迟至而
不治。观夫九针之法，毫针最微。七星可应，众穴主持。本形金也。有蠲邪扶正之
道；短长水也，有决凝开滞之机。定刺象木，或邪或正，口藏比火，进阳补羸。循机扪
而可塞以象土，实应五行而可知。然是一寸六分，包含妙理；虽细拟于毫发，同贯多
歧。可平五脏之寒热，能调六腑之虚实。拘挛闭塞，追八邪而去矣；寒热痛痹，开四关
而已之。凡刺者，使本神朝而后入；既刺也，使本神定而气随。神不朝而勿刺，神已定
而可施。定脚处、取气血为主意；下手处，认水木是根基。天地人，三才也，
涌泉同璇玑、百会；上中下，三部也，大包与天枢、地机。阳跷、阳维并督脉，主肩
背腰腿在表之病；阴跷、阴维任冲带，去心腹胁肋在里之疑。二陵、二跷、二支，似续而
交五大；两间、两商、两并，相根据而列两支足见取穴之法，必有分寸。先审目意，次观肉
分。或伸屈而得之，或平直而安定。在阳部筋骨之侧，陷下为真，在阴部 之间，动脉
相应。取五穴用一穴而必端，取三经用一经而可正。头部与肩部详分，督脉与任脉易定
明标与本，论刺深刺浅之经；住痛移疼，取相交相贯之迳。岂不闻脏腑病，求门海俞募之
微；经络滞，而求原别交会之道。更穷四根三结，根据标本而刺无不痊；但用八法五门，分
主客而针无不效。八脉始终连八会，本是纪纲∶十二经络十二原，是谓枢要。一日取六十
六穴之法，方见幽微；一时取十二经之原，始知要妙。原夫补泻之法，非呼吸而在手指；
速效之功，要交正而识本经。交经缪刺，左有病而右畔取；泻络远针，头有病而脚
上针。巨刺与缪刺各异，微针与妙刺相通。观部分而知经络之虚实，视浮沉而辨脏腑之
寒温。且夫先令针耀，而虑针损；次藏口内。而欲针温。目无外视，手如握虎，心无内
慕，如待贵人。左手重而多按，欲令气散；右手轻而徐入，不痛之因。空心恐怯，直立侧而
多晕，背目沉掐，坐卧平而没昏。推于十干十变，知孔穴之开阖；论其五行五脏，察时
日之旺衰。伏如横弩，应若发机。阴交、阳别而定血晕；阴跷、阴维而下胎衣。痹厥偏枯，
迎随俾经络接续；漏崩带下；温补使气血根据归。静以久留，停针待之。必准处、取照
海治喉中之闭塞、端的处，用大钟治心内之呆痴。大抵疼痛实泻，痒麻虚补。体重节痛
而俞居、心下痞满而井主。心胀咽痛，针大冲而必除；脾冷胃疼、泻公孙而立愈。胸满腹
痛刺内关，胁疼肋痛针飞虎。筋挛骨痛而补魂门，体热劳嗽而泻魄户。头风头痛，刺申
脉与金门∶眼痒眼痛，泻光明于地户泻阴 止盗汗，治小儿骨蒸；刺偏历利小便，医大人水
蛊。中风环跳宜刺，虚损天枢可取。由是午前卯后，太阴生血疾温；离左酉南，月朔死
而速冷。循扪弹弩，留吸母而坚长∶爪下伸提，疾呼子而嘘短。动退空歇，迎夺右而泻凉；
推内进搓，随济左而补暖。大凡危疾，色脉不顺而莫针；寒热风阴，饥饱醉劳而切忌。望
不补而晦不泻，弦不夺而朔不济。精其心而穷其法，无灸艾而坏其皮；正其理而求其
原，免投针而失其位。避灸处而和四肢，四十有九；禁刺处而除六 ，二十有二。
昔闻高皇抱疾未瘥，李氏刺巨阙而复苏；太子暴死为厥，越人针会维而复醒。肩井、曲
池，甄权刺臂痛而即射；悬钟、环跳，华佗刺 足而立行。秋夫针腰俞而鬼兔沉 ，王纂
针交俞而妖精立出。取肝俞与命门，使瞽士视秋毫之末，刺少阳与交别，俾聋夫听夏蚋
之声。嗟夫！去圣愈远，此道渐坠。或不得意而散其学，或愆其能而犯禁忌。庸愚知浅，难
契于玄言；至道渊深，得之者有几？（《针经指南》为宝汉卿所撰。）
救治疾病的方法中，针灸的妙用最为显著。观察天道以了解岁时变化，在心中确定患者的形体与气质。春夏季节人体消瘦，针刺宜浅；秋冬季节人体肥胖，针刺宜深。如果不通晓经络阴阳的道理，就容易触犯针刺禁忌；既然讨论了脏腑的虚实状况，就必须依据经脉来寻找穴位。
经气起源于中焦，如同水滴初漏。从太阴肺经开始，到厥阴肝经结束。穴位从云门穴发出，到达期门穴为止。十二正经和三百多条别络；根据正、侧、仰、伏不同体位，气血运行有六百多个候察部位。手足三阳经，手经走向头部，头经走向足部；手足三阴经，足经走向腹部，胸经走向手部。要认识迎随补泻法，必须明白逆顺规律。更何况阴阳气血的多少是最关键的。厥阴经和太阳经，气少血多；太阴经和少阴经，血少气多。
又有气多血少的，是少阳经的部位；气盛血多的，是阳明经的位置。先详细分析气血多少的适宜情况，其次观察应至的脉气。脉气轻滑慢而尚未到来时，说明邪气未至；脉气沉涩紧而已经到来时，说明正气已至。既然正气已至，要根据寒热性质决定留针时间的长短；正气未至，要根据虚实情况等待气至。气至的感觉，就像鱼吞钩饵时的浮沉感；气未至的感觉，就像身处幽深殿堂般的寂静深远。气至得快疗效就快，气来得慢则难以治愈。
观察九针之法，毫针最为细微。七星（七节）可对应众穴的主持作用。毫针本体属金，有祛除邪气、扶助正气的道理；针身短长属水，有决断凝滞、开通闭塞的机制。定刺深浅象木，或治邪或治正；口含针柄比火，能进阳气温补虚弱。循经扪按可堵塞邪路象土，实则顺应五行之理可知。然而这一寸六分的毫针，包含微妙原理；虽然细小如毫毛头发，却贯通多种歧路。可以平复五脏的寒热，能够调理六腑的虚实。拘挛闭塞，追除八邪即可痊愈；寒热痛痹，打开四关即可消除。
凡是用针，要使患者精神集中后再进针；既已进针，要使患者精神安定而气随针行。精神不集中就不要针刺，精神已安定就可以施术。定脚处（进针点），以调和气血为主意；下手处（运针），以认清水木（肝肾/子母关系）为根基。天地人称为三才，涌泉穴同璇玑穴、百会穴相应；上中下三部，大包穴与天枢穴、地机穴相应。阳跷脉、阳维脉并督脉，主治肩背腰腿在表之病；阴跷脉、阴维脉任脉冲脉带脉，去除心腹胁肋在里之疑。二陵（曲池、阴陵泉）、二跷（照海、申脉）、二支（外关、内关？注：原文指特定配穴），似续而交五大；两间（二间）、两商（二商阳、二商阳？注：此处指同名穴或特定组合）、两并（天井、支正？注：泛指特定配对），相根据而列两支。足见取穴之法，必有分寸。先审目光意念，次观肌肉纹理。或伸屈身体而得穴，或平直身体而安穴。在阳部筋骨之侧，陷下处为真穴；在阴部之间，动脉相应处为穴。取五穴用一穴而必端正，取三经用一经而可纠正。头部与肩部详细区分，督脉与任脉容易确定。明确标与本的关系，论述刺深刺浅的经脉；消除疼痛，选取相交相贯的径路。
岂不闻脏腑病，求门海俞募的微奥；经络滞涩，而求原穴、别络、交会之道。更穷究四根三结，根据标本而刺无不痊愈；但用八法五门，分主客而针无不效。八脉始终连八会穴，本是纪纲；十二经络十二原穴，是谓枢要。一日取六十六穴之法，方见幽微；一时取十二经之原穴，始知要妙。
原来补泻之法，不在于呼吸而在手指操作；速效之功，要交接正经而识本经。交经缪刺，左边有病而右边取穴；泻络远针，头有病而脚上针刺。巨刺与缪刺各异，微针与妙刺相通。观察部分而知经络之虚实，视脉浮沉而辨脏腑之寒温。况且先令针耀（消毒/检查），而虑针损；次藏口内（温针），而欲针温。目无外视，手如握虎，心无内慕，如待贵人。左手重而多按，欲令气散；右手轻而徐入，不痛之因。空心恐怯，直立侧卧而多晕，背目沉掐，坐卧平而没昏。推于十干十变，知孔穴之开阖；论其五行五脏，察时日之旺衰。伏如横弩，应若发机。阴交、阳别而定血晕；阴跷、阴维而下胎衣。痹厥偏枯，迎随使经络接续；漏崩带下，温补使气血归依。静以久留，停针待之。必准处，取照海治喉中之闭塞；端的处，用大钟治心内之呆痴。大抵疼痛实泻，痒麻虚补。体重节痛而俞居（取俞穴），心下痞满而井主（取井穴）。心胀咽痛，针大冲（大陵、冲门？）而必除；脾冷胃疼，泻公孙而立愈。胸满腹痛刺内关，胁疼肋痛针飞虎（足临泣）。筋挛骨痛而补魂门，体热劳嗽而泻魄户。头风头痛，刺申脉与金门；眼痒眼痛，泻光明于地户（太溪？注：原文可能有误或特指，光明穴通常治眼疾，地户可能指太溪或特定别名，此处保留原名）；泻阴郄止盗汗，治小儿骨蒸；刺偏历利小便，医大人水蛊。中风环跳宜刺，虚损天枢可取。由是午前卯后，太阴生血疾温；离左酉南，月朔死而速冷。循扪弹弩，留吸母而坚长；爪下伸提，疾呼子而嘘短。动退空歇，迎夺右而泻凉；推内进搓，随济左而补暖。大凡危疾，色脉不顺而莫针；寒热风阴，饥饱醉劳而切忌。望不补而晦不泻，弦不夺而朔不济。精其心而穷其法，无灸艾而坏其皮；正其理而求其原，免投针而失其位。避灸处而和四肢，四十有九；禁刺处而除六腑，二十有二。
昔闻高皇抱疾未瘥，李氏刺巨阙而复苏；太子暴死为厥，越人针会维而复醒。肩井、曲池，甄权刺臂痛而即射（愈）；悬钟、环跳，华佗刺足而立行。秋夫针腰俞而鬼兔沉（魅去），王纂针交俞而妖精立出。取肝俞与命门，使瞽士视秋毫之末，刺少阳与交别，俾聋夫听夏蚋之声。嗟夫！去圣愈远，此道渐坠。或不得意而散其学，或愆其能而犯禁忌。庸愚知浅，难契于玄言；至道渊深，得之者有几？（《针经指南》为宝汉卿所撰。）
Among the methods for saving lives, the wonderful application of acupuncture stands out. Observe the heavenly dao to understand seasonal changes, and determine the patient's constitution within your own mind. In spring and summer, when the body is lean, needling should be shallow; in autumn and winter, when the body is plump, needling should be deep. If one does not exhaustively understand the meridians and yin-yang, one will often encounter needle prohibitions; having discussed the deficiency and excess of zang-fu organs, one must seek points along the meridians.
Originally, qi originates from the middle jiao (middle burner), like water first dripping. It begins with the Taiyin Lung Meridian and ends with the Jueyin Liver Meridian. Points emerge from Yunmen (LU-1) and reach finally to Qimen (LR-14). There are twelve regular meridians and over three hundred collaterals; according to upright, side, supine, and prone positions, there are over six hundred qi observation sites. The hand and foot yang meridians: hand meridians go to the head, and head meridians go to the feet; the hand and foot yin meridians: foot meridians go to the abdomen, and chest meridians go to the hands. To recognize Ying-Sui (following and opposing) techniques, one must understand reverse and forward directions. Moreover, the abundance or scarcity of yin and yang qi and blood is paramount. Jueyin and Taiyang have little qi and much blood; Taiyin and Shaoyin have little blood and much qi.
Furthermore, Shaoyang has much qi and little blood; Yangming has abundant qi and much blood. First, carefully consider the suitability based on abundance or scarcity, then observe the arriving qi. When qi arrives lightly, smoothly, and slowly, it has not yet come; when it arrives deeply, choppy, and tight, it has already arrived. Once arrived, retain the needle according to cold or heat conditions; if not yet arrived, wait for qi arrival based on deficiency or excess. The sensation of qi arrival is like a fish swallowing bait, rising and sinking; the absence of qi is like sitting in a deep, quiet hall. Fast qi arrival brings fast results; slow qi arrival is difficult to treat.
Observing the method of the Nine Needles, the Filiform Needle (Hao Zhen) is the most subtle. Seven stars correspond to the governance of numerous points. Its form is Metal, possessing the way to dispel evil and support righteousness; its length is Water, possessing the mechanism to resolve stagnation and open blockages. Fixing the puncture resembles Wood, treating either evil or righteousness; holding the handle resembles Fire, advancing yang and tonifying weakness. Following mechanisms and palpating to block resembles Earth, truly corresponding to the Five Elements. However, this one-cun-six-fen needle contains profound principles; though fine as a hair, it connects many divergent paths. It can balance the cold and heat of the five zang organs and regulate the deficiency and excess of the six fu organs. For spasms and blockage, pursuing the Eight Evils removes them; for cold-heat pain and bi syndrome, opening the Four Gates resolves it.
Generally, when needling, ensure the patient's Shen (Spirit) is gathered before insertion; after insertion, ensure the Shen is settled so that Qi follows. Do not needle if the Shen is not gathered; proceed if the Shen is settled. At the anchoring point, focus on regulating Qi and Blood; at the starting point, recognize Water and Wood as the foundation. Heaven, Earth, and Man constitute the Three Realities; Yongquan (KI-1) corresponds to Xuanji (CV-21) and Baihui (GV-20); Upper, Middle, and Lower Sanjiao correspond to Dabao (SP-21), Tianshu (ST-25), and Diji (SP-8). Yang Qiao, Yang Wei, and Du Mai govern exterior diseases of the shoulder, back, waist, and legs; Yin Qiao, Yin Wei, Ren Mai, Chong Mai, and Dai Mai address interior doubts of the heart, abdomen, and flanks. Er Ling (Qu Chi LI-11, Yin Ling Quan SP-9), Er Qiao (Zhao Hai KI-6, Shen Mai BL-62), Er Zhi (Wai Guan TE-5, Nei Guan PC-6 - *Note: Interpretation varies*), connect to the Five Greats; Liang Jian (Er Jian LI-2), Liang Shang (Shang Yang LI-1), Liang Bing (Tian Jing SI-10, Zhi Zheng SI-7 - *Note: Interpretation varies*) stand together in two rows. Thus, selecting points requires precise measurements. First examine intent and gaze, then observe muscle layers. Find points through flexion or extension, or by keeping the body straight and stable. On the yang side near tendons and bones, depressions indicate true points; on the yin side, arterial pulses correspond to points. When taking five points using one, it must be accurate; when taking three meridians using one, it can be corrected. Head and shoulder regions are detailed separately; Du Mai and Ren Mai are easily determined. Clarify Biao (Branch) and Ben (Root) to discuss deep and shallow needling; relieve pain by selecting intersecting and penetrating pathways.
Do you not know that for organ diseases, one seeks the subtleties of Men, Hai, Shu, and Mu points; for meridian stagnation, one seeks Yuan, Bie, and Jiaohui points. Further exploring Si Gen and San Jie, needling according to Biao and Ben ensures recovery; utilizing Ba Fa and Wu Men, distinguishing Master and Guest ensures efficacy. The Eight Extraordinary Vessels connect to the Eight Hui points, forming the outline; the Twelve Regular Meridians' Twelve Yuan Source points are called the pivot. The method of selecting sixty-six points daily reveals profundity; selecting the Yuan Source points of the twelve meridians in an hour reveals essential wonders.
Originally, tonification and reduction methods rely not on respiration but on finger manipulation; rapid effects require connecting regular meridians and understanding the primary meridian. Crossing Meridian Miao Ci (contralateral needling): disease on the left is treated on the right; draining collaterals with distant needling: disease on the head is treated on the feet. Ju Ci and Miao Ci differ, but micro-needling and miraculous needling communicate. Observing specific areas reveals meridian deficiency/excess; viewing pulse floating/sinking distinguishes organ cold/warmth.
First, ensure the needle is bright (clean/sharp) and check for damage; next, keep it in the mouth to warm it. Look not outward, hold the hand like grasping a tiger, let no internal distractions arise, treat the patient like a noble guest. The left hand presses heavily and frequently to disperse qi; the right hand enters lightly and slowly to avoid pain. Empty stomach fearfulness causes dizziness when standing or lying sideways; facing away, closing eyes, pressing down, and lying flat prevents fainting. Deduce from the Ten Stems and Ten Changes to know the opening and closing of acupoints; discuss the Five Elements and Five Zang to observe the prosperity and decline of times. Lie like a drawn crossbow, respond like releasing the trigger. Yin Jiao and Yang Bie settle blood vertigo; Yin Qiao and Yin Wei deliver the placenta. Bi syndrome, convulsions, and hemiplegia are connected via Ying-Sui; leukorrhea and uterine bleeding are regulated by warming and tonifying to return qi and blood. Retain statically for a long time, pause the needle to wait. For precise locations, use Zhao Hai (KI-6) to treat throat obstruction; for exact spots, use Da Zhong (KI-4) to treat mental dullness. Generally, pain indicates excess to reduce, itching/numbness indicates deficiency to tonify. Heavy body and joint pain are treated with Shu points; epigastric fullness is treated with Jing-Well points. Heart distension and throat pain are removed by needling Da Chong (Da Ling PC-7, Chong Men SP-12?); cold spleen and stomach pain are cured by reducing Gongsun (SP-4). Chest fullness and abdominal pain are needled at Neiguan (PC-6); flank and rib pain are needled at Fei Hu (Zu Lin Qi GB-41). Tendon spasms and bone pain are tonified at Hun Men (BL-47); body heat and chronic cough are reduced at Po Hu (BL-48). Head wind and headache are needled at Shen Mai (BL-62) and Jin Men (BL-63); itchy/painful eyes are treated by reducing Guang Ming (GB-37) at Di Hu (Tai Xi KI-3?); reducing Yin Xie (HT-6) stops night sweats and treats pediatric bone steaming; needling Pian Li (SI-6) promotes urination and treats adult ascites. Fengzhong is suitable for needling at Huan Tiao (GB-30); deficiency is treated at Tian Shu (ST-25).
Thus, before noon until Mao hour, Taiyin generates blood, warming is beneficial; after Li/Zuo to You/Nan, new moon is death, cooling is urgent. Circulate, palpate, flick the bowstring, retain inhalation for Mother point to make it firm and long; press with nail, extend and lift, rapid exhalation for Child point to make it short. Move, withdraw, empty, rest, oppose and seize on the right to reduce coolness; push inward, advance, rub, follow and assist on the left to tonify warmth. Generally, for critical illnesses where color and pulse are discordant, do not needle; for cold, heat, wind, yin conditions, hunger, fullness, drunkenness, and fatigue, strictly avoid needling. Do not tonify on the day of the Full Moon (Wang), do not reduce on the day of the New Moon (Hui); do not drain on the day of the Waxing Moon (Xian), do not assist on the day of the Waning Moon (Shuo). Refine your mind to exhaust the methods, do not let moxa burn the skin; correct the principle to seek the origin, avoid inserting needles in wrong positions. Avoid moxibustion sites to harmonize the four limbs, there are forty-nine; prohibit needle sites excluding the six fu organs, there are twenty-two.
I once heard that Emperor Gaozu was ill and not recovered, but Li Shi needled Juque (CV-14) and he revived; the Crown Prince died suddenly from Jue syndrome, but Yue Ren (Bian Que) needled Huiwei (GV-8) and he woke up. Jianjing (GB-21) and Quchi (LI-11): Zhen Quan needled arm pain and it immediately healed; Xuanzhong (GB-39) and Huantiao (GB-30): Hua Tuo needled the foot and he could walk immediately. Qiu Fu needled Yaoshu (GV-2) and the ghost/demon subsided; Wang Zuan needled Jiaoshu (BL-42) and the spirit departed. Taking Ganshu (BL-18) and Mingmen (GV-4) allows a blind man to see the finest hair; shaoyang and Jiaobie needling allows a deaf man to hear the sound of summer mosquitoes. Alas! As we move further from the Sages, this path declines. Some lose interest and scatter their studies; some lack ability and violate prohibitions. Mediocre and ignorant people find it hard to match profound words; the ultimate Dao is deep, how many attain it? (*Zhen Jing Zhi Nan* was written by Bao Hanqing.)