经云。爪甲与爪甲角间。与外间内侧与外侧。与夫陷者宛宛中。要精审其某穴去某处几
寸。与其穴去处同者。自各有经络。
凡点灸时。若值阴雾大起。风雪忽降。猛雨炎暑。雷电虹 。临时且停。候待晴明。即
再下
火灸。灸时不得伤饱。大肌。饮酒大醉食生硬物。兼忌思虑愁忧。怨怒呼骂。吁嗟叹息。一
切不详。忌之大吉。千金云。日正午以后。乃可灸。谓阴气未至灸无不着。午前平旦。谷气
虚。令人癫 。不可针灸。卒急者。不用此例。
夫用针刺者。先明其孔穴。补虚泻实。送坚付濡。以急随缓。荣卫常行。勿失其理。夫
为针
者。不离乎心。口如衔索。目欲内视。消息气血。不得妄行。针入一分。知天地之气。针入
二分。知呼吸出入水火之气。针入三分。知四时五行五脏六腑逆顺之气。针皮毛腠理者。勿
伤肌肉。针肌肉者。勿伤筋脉。针筋脉者。勿伤骨髓。针骨髓者。勿伤诸络。东方甲乙木。
主人肝胆筋膜魂。南方丙丁火。主人心小肠血脉神。西方庚辛金。主人肺大肠皮毛魄。北方
壬癸水。主人肾膀胱骨髓精志。中央戊己土。主人脾胃肌肉意智。针伤筋膜者。令人忤视失
魂。伤血脉者。令人烦乱失神。伤皮毛者。令人上气失魄。伤骨髓者。令人呻吟失志。伤肌
肉者。令人四肢不收失智。此为五乱。因针所生。若更失度者。有死之忧也。所谓针能杀生
人。不能起死人。谓愚人妄针必死。不能起生人也。又须审候。与死同状者。不可为医。与
亡国同政者。不可为谋。虽圣智神人。不能活死人。存亡国也。故曰。危邦不入。乱邦不居
凡愚人贪利。不晓于治乱存亡。危身灭族。彼此俱丧。亡国破家。亦医之道也。凡用针之
法
以补泻为先。呼吸应江汉。补泻较升斗。经纬有法则。阴阳不相干。震为阳气始（火生于
寅）。兑为阴气终（戌为上墓）。坎为太玄华（冬至之日。夜半一阳爻生）。离为太阳精（为中女
之象）。欲补从 阳（补不至巽。足地户为地虚）。欲泻从西北（向寅至午）。针出从月光（从申
为日月向午之光位）。如此思五行气。以调荣用卫。以将息之。是曰随身宝用锋针。针者。
除疾速也。先补五呼。刺入五分。留十呼。刺入一寸。留二十呼。随时而将息之。刺急者。
深内而久留之。刺缓者。浅内而疾发针。刺大者微出其血。刺滑者疾发针。浅而内则久留之
刺涩者。必得其脉。随其逆顺。久留之。疾出之。压其穴。勿出其血。诸小弱者。勿用大
针。然气不足。宜调以百药。余三针者。正中破痈坚瘤结息肉也。亦治人疾也。火针亦用锋
针。以油火烧之。务在猛热。不热。即于人有损也。隔日一报。三报之后。当脓水大出为佳
巨阙太仓上下脘此一行。有六穴。忌火针也。大症块。当停针转动更为佳。每针。常须看
脉。脉好乃下针。脉恶勿乱下针也。一宿发热恶寒。此为中病。勿轻视之。
《内经》说：在指甲与指甲角之间，以及外侧内侧，还有凹陷宛曲之处，必须精确审察某一穴位距离某处几寸。那些穴位位置相同的，各自归属于不同的经络。
凡是施灸的时候，如果遇到大雾弥漫、风雪突然降临、暴雨或酷暑、雷电虹霓等天气，应当暂时停止，等待天气晴朗明亮时，再进行火灸。施灸时不得在过饱、肌肉紧绷、饮酒大醉、食用生冷坚硬食物之后进行，同时忌讳思虑忧愁、怨恨愤怒、呼骂叹息等一切不吉利的情绪和行为，对这些禁忌严格遵守则大吉。《千金方》说：日正午以后，才可以施灸，因为此时阴气尚未到来，艾灸没有不生效的；午前平旦时分，谷气虚弱，容易使人癫狂，不可针灸。除非是紧急病情，才不遵循这个常规。
使用针刺的人，必须先明确穴位，通过补虚泻实的方法，使坚硬的变得柔软，以急治随缓治，让营卫之气正常运行，不要违背其规律。行针的人，心意不能离开手下的感觉，口中像衔着绳索一样谨慎不言，目光要内视观察气血变化，随意调摄气血，不得妄动。针刺入一分深，能感知天地之气；针刺入二分深，能感知呼吸出入及水火之气；针刺入三分深，能感知四时五行五脏六腑逆顺之气。刺皮毛腠理时，不要伤及肌肉；刺肌肉时，不要伤及筋脉；刺筋脉时，不要伤及骨髓；刺骨髓时，不要伤及诸络。东方甲乙木，主管人的肝胆筋膜和魂；南方丙丁火，主管人的心小肠血脉和神；西方庚辛金，主管人的肺大肠皮毛和魄；北方壬癸水，主管人的肾膀胱骨髓和志；中央戊己土，主管人的脾胃肌肉和意智。针刺损伤筋膜，会使人斜视失魂；损伤血脉，会使人烦乱失神；损伤皮毛，会使人上气喘逆失魄；损伤骨髓，会使人呻吟失志；损伤肌肉，会使人四肢不收失智。这称为五乱，是由针刺不当引起的。如果更加失去法度，就有死亡的忧患。所谓针能杀死活人，不能救活死人，是指愚昧之人乱用针刺必死，不能救活本来活着的人。又必须审慎候察，与死亡状态相似的病症，医生无法医治；与亡国政治混乱相似的情况，不可参与谋划。即使是圣明智慧的神人，也不能让死人复生，使亡国复兴。所以说：危险的国家不进入，动乱的国家不居住。
凡是愚昧之人贪图利益，不懂治理与动乱、生存与灭亡的道理，导致自身危险、家族灭绝，彼此都丧失，国家破亡，这也是医道中的教训。凡是用针的方法，以补泻为优先，呼吸配合江汉之水（喻指气血流动），补泻如同升斗计量般有度，经纬有法则，阴阳不相干扰。震卦代表阳气开始（火生于寅月），兑卦代表阴气终结（戌为上墓），坎卦代表太玄华（冬至之日，夜半一阳爻生），离卦代表太阳精（为中女之象）。想要补益要从阳位（补不至巽，足地户为地虚）；想要泻法从西北方向（向寅至午）；出针要顺应月光（从申为日月向午之光位）。这样思考五行之气，来调和营卫，加以调养休息，这叫做随身宝用的锋针。针者，除疾速也。先补五呼，刺入五分深，留针十呼；刺入一寸深，留针二十呼。随时调养休息。刺急症，深进针且久留；刺缓症，浅进针且快出针。刺实证，微出其血；刺滑脉，快出针，浅进针则久留；刺涩脉，必须得其脉气，随其逆顺，久留针，快出针，按压穴位，勿使其出血。所有细小虚弱者，不要用大针。然而气不足，宜用百药调理。其余三种针，主要用于正中破除痈疽、坚瘤、结聚、息肉等，也能治疗人的疾病。火针也用锋针，用油火烧热，务必猛烈滚烫，如果不热，就会对人造成损害。隔日报复一次，三次报复之后，当脓水大量排出为佳。巨阙、太仓、上下脘这一行六个穴位，忌用火针。大的症块，应当暂停针刺转动身体更为佳。每次针刺，常须看脉，脉象好才下针，脉象恶勿乱下针。一夜发热恶寒，这是中病，不要轻视它。
The *Neijing* states: Between the nail and the corner of the nail, as well as on the inner and outer sides, and in the depressed, curved areas, one must precisely examine how many *cun* a specific acupoint is from a certain location. Those acupoints with identical locations each belong to different meridians.
When applying moxibustion, if heavy fog rises, wind and snow suddenly fall, or there is heavy rain, intense heat, thunder, lightning, or rainbows, one should temporarily stop and wait for clear and bright weather before proceeding with fire moxibustion. During moxibustion, one must not perform it when overly full, when muscles are tense, after drinking alcohol to intoxication, or after eating raw and hard foods. One must also avoid emotions such as excessive thinking, sorrow, resentment, anger, cursing, sighing, and all other inauspicious behaviors; strictly observing these taboos brings great auspiciousness. The *Qianjin Fang* states: Moxibustion can only be performed after noon, because at this time Yin Qi has not yet arrived, and moxibustion will invariably take effect. In the morning at dawn, Gu Qi (Grain Qi) is deficient, which may lead to mania; acupuncture and moxibustion should not be performed then. Unless it is an emergency, this rule does not apply.
Those who use needles must first clarify the acupoints, employing tonification for deficiency and sedation for excess, transforming hardness into softness, treating urgency by following slowness, allowing Ying and Wei Qi to circulate normally, without violating their principles. The practitioner’s mind must remain focused on the needle; one should speak little like holding a rope in the mouth, and gaze inward to observe Qi and Blood changes, regulating them appropriately without reckless movement. When the needle enters one *fen*, one perceives the Qi of Heaven and Earth; when it enters two *fen*, one perceives the Qi of respiration and the interplay of Water and Fire; when it enters three *fen*, one perceives the Qi of the Four Seasons, Five Elements, Zang-Fu organs, and their smooth or reversed states. When needling the skin, hair follicles, and ciliary spaces, do not injure the muscles; when needling muscles, do not injure the sinews and vessels; when needling sinews and vessels, do not injure the bone marrow; when needling bone marrow, do not injure the collateral vessels.
East Jia-Yi Wood governs the Liver and Gallbladder, sinews/fascia, and Hun (Ethereal Soul). South Bing-Ding Fire governs the Heart and Small Intestine, blood vessels, and Shen (Spirit). West Geng-Xin Metal governs the Lungs and Large Intestine, skin/hair follicles, and Po (Corporeal Soul). North Ren-Gui Water governs the Kidneys and Bladder, bone marrow, and Zhi (Will). Central Wu-Ji Earth governs the Spleen and Stomach, muscles, and Yi (Intellect/Intent). Injury to sinews by needles causes abnormal gazing and loss of Hun; injury to blood vessels causes agitation and loss of Shen; injury to skin causes upward Qi rebellion and loss of Po; injury to bone marrow causes groaning and loss of Zhi; injury to muscles causes inability to move the limbs and loss of Yi. These are called the "Five Disorders," arising from improper needling. If further deviation occurs, death is a risk. It is said that needles can kill the living but cannot revive the dead, meaning that foolish practitioners using needles recklessly cause death rather than saving those who are alive. One must also carefully observe conditions similar to death, which doctors cannot treat, and situations analogous to a collapsing state, where advice should not be sought. Even sages and wise beings cannot revive the dead or restore a fallen state. Thus it is said: Do not enter dangerous states; do not dwell in chaotic states.
Foolish people greedy for profit, ignorant of governance, chaos, survival, and destruction, bring danger to themselves and ruin to their clans, leading to mutual loss and national collapse; this is also a lesson within the medical way. In acupuncture methods, tonification and sedation come first. Respiration corresponds to the Yangtze and Han rivers; tonification and sedation are measured like sheng and dou units; there are rules for longitude and latitude, and Yin and Yang do not interfere. Zhen represents the beginning of Yang Qi (Fire born in Yin month); Dui represents the end of Yin Qi (Xu is the upper tomb); Kan represents Tai Xuan Hua (on the Winter Solstice, at midnight, one Yang line is born); Li represents the Essence of Great Sun (symbolizing the middle daughter). To tonify, follow Yang (tonification does not reach Xun; the foot's Di Hu is the empty ground); to sedate, proceed from Northwest (from Yin to Wu); upon withdrawing the needle, follow the moonlight (from Shen, the position of sun and moon moving toward Wu). By contemplating the Qi of the Five Elements, one regulates Ying and Wei, providing care and rest. This is referred to as the "Treasure Needle" used daily. The needle removes disease quickly. First, tonify through five breaths, insert the needle five *fen* deep, retain for ten breaths; insert one *cun* deep, retain for twenty breaths. Adjust according to timing. For urgent conditions, insert deeply and retain long; for slack conditions, insert shallowly and withdraw quickly. For excess conditions, slightly bleed; for slippery pulses, withdraw quickly, insert shallowly, and retain long; for choppy pulses, obtain the pulse sensation, follow its direction, retain long, withdraw quickly, and press the acupoint without bleeding. For small and weak patients, do not use large needles. However, for Qi deficiency, it is appropriate to regulate with herbal medicines. The remaining three types of needles are primarily used to pierce abscesses, hard tumors, nodules, and polyps in the center, and can also treat human diseases. Fire needles also use Feng Zhen (Needle), heated with oil until fiercely hot; if not hot enough, it harms the patient. Repeat every other day; after three repetitions, profuse discharge of pus and water is ideal. The acupoints Juque, Taicang, Shangwan, and Xiawan form a row of six acupoints; fire needles are contraindicated here. For large masses, pausing needle manipulation and rotating the body is better. Before each needling, always check the pulse; only needle if the pulse is favorable, and do not needle recklessly if the pulse is unfavorable. Fever and aversion to cold lasting one night indicate the pathogen has entered the interior; do not underestimate it.