诸本无篇字。张云。言一时血气之错乱。非宿疾有因之谓。气本五行。故曰五乱。
何谓相顺 甲乙。顺下有而治二字。
清气在阴（止）大 马云。 、音闷。清气宜升。当在于阳。反在于阴。浊气宜降。当在于阴。而反
在于阳。营气阴。性精专。固顺宗气以行于经隧之中。卫气阳。性 悍滑利。宜行于分肉之间。今昼未必行于
阳经。夜未必行于阴经。其气逆行。乃清浊相干。乱在胸中。是之谓大闷也。简案、 、又作鞔。吕览。胃充
则中大鞔。是也。
接手 甲乙。接、作按。
有道（止）身宝 马云。道者脉路也。邪之来也。必有其道。则邪之去也。亦必有其道。审知其道而善
去之。斯谓养身之宝。此四语。虽为刺病而发。凡医工能熟玩之。则治病必觅标本。用药必觅经络。真邪必审。
补泻不妄。乃为医家切要之法也。张云。道言所由。志云。有道以来者。谓相干之乱气。有道以来。必有道以
去。故审知其道。则能分理其阴阳清浊。而为养身之宝。
心少阴心主之输 马云。手少阴心经之输穴神门。手心主厥阴心包络经之输穴大陵。（志不言俞穴）
手太阴之荥 马云。手太阴肺经荥穴鱼际。
足少阴输 马云。足少阴肾经之输穴太溪。张云。气在肺而取肾者。以少阴脉贯肾络肺也。
取之足太阴（止）三里 马云。足太阴脾经之输穴太白。足阳明胃经之输穴陷谷。如刺之而邪气不下。
当取之足阳明胃经之三里。
取之足柱（止）足太阳荥输 张云。天柱、大杼。俱足太阳经穴。不知、不应也。当复取其荥输二穴。
通谷、束骨也。志云。上古以和为知。
气在于臂足（止）荥输 张云。臂足之络有血者。必先去其血。在手者取手。在足者取足。手阳明之
荥输。二间、三间也。手少阳之荥输。液门、中渚也。足阳明之荥输。内庭、陷谷也。足少阳之荥输。侠溪、
临泣也。
徐入徐出（止）相逆也 张云。凡行针补泻。皆贵和缓。故当徐入徐出。在导气复元而已。然补者导
其正气。泻者导其邪气。总在保其精气耳。故曰。补泻无形。谓之同精。言本篇之法。非为有余不足而设。特
以乱气相逆。但宜导治之如是耳。此因常问补泻。故复及之。以明其义也。
允乎哉 尔雅释诂。允、信也。疏、谓诚实不欺也。
各版本中均无“篇”字。张隐庵说：这是指一时之间气血的错乱，并非指宿疾有特定的病因。气本源于五行，所以称为“五乱”。
什么叫作“相顺”？《甲乙经》中，“顺”字下有两个字是“而治”。
清气在阴（止）大 马云：闷，音同“闷”。清气应当上升，理应位于阳分；反而位于阴分。浊气应当下降，理应位于阴分；反而位于阳分。营气属阴，性质精纯专一，本来顺应宗气而在经脉隧道中运行。卫气属阳，性质剽悍滑利，适宜行于肌肉纹理之间。如今白天未必行于阳经，夜晚未必行于阴经，其气逆行，于是清浊之气相互干扰，混乱发生在胸中，这就叫做“大闷”。简案：“鞔”又写作“鞔”。《吕氏春秋》中说：“胃充盈则中大鞔”，就是这个意思。
接手 《甲乙经》中，“接”字写作“按”。
有道（止）身宝 马云：道，就是脉路。邪气来袭时，必定有其路径；那么邪气离去时，也必定有其路径。仔细知晓这条路径并善于去除它，这就叫做养生的法宝。这四句话，虽然是为针刺治病而发，但凡是医生能熟读玩味它，那么治病必定会寻找标本，用药必定会寻找经络，真邪必加审察，补泻不妄为，这才是医家切要的方法。张隐庵说：道，说的是所经由的路径。《志》书说：“有道而来者”，指的是相互干扰的乱气，既然有道而来，必定有道以去，所以仔细知晓它的道路，就能分辨调理阴阳清浊，从而成为养生的法宝。
心少阴心主之输 马云：手少阴心经的输穴是神门，手心主厥阴心包络经的输穴是大陵。（张志聪未提及俞穴）
足少阴输 马云：足少阴肾经的输穴是太溪。张隐庵说：病气在肺却取肾经穴位，是因为少阴脉贯穿肾脏联络肺脏。
取之足太阴（止）三里 马云：足太阴脾经的输穴是太白，足阳明胃经的输穴是陷谷。如果针刺后邪气仍未下行，应当取足阳明胃经的足三里穴。
取之足柱（止）足太阳荥输 张隐庵说：天柱、大杼，都是足太阳经的穴位。“不知”、“不应”，是指没有知觉或没有反应。应当再取其荥穴和输穴，即通谷、束骨。张志聪说：上古时期以“和”为“知”。
气在于臂足（止）荥输 张隐庵说：手臂和足部的络脉中有瘀血的，必须先刺破放出瘀血。在手部就取手部的穴位，在足部就取足部的穴位。手阳明经的荥穴和输穴是二间、三间。手少阳经的荥穴和输穴是液门、中渚。足阳明经的荥穴和输穴是内庭、陷谷。足少阳经的荥穴和输穴是侠溪、临泣。
徐入徐出（止）相逆也 张隐庵说：凡是施行针刺补泻，都贵在平和舒缓，所以应当缓慢进针、缓慢出针，目的在于引导气机恢复元气。然而补法引导的是正气，泻法引导的是邪气，总在于保护精气罢了。所以说：“补泻无形，谓之同精。”意思是本篇所述的方法，并非为了有余或不足而设，特因乱气相互逆乱，只宜如此引导治疗。这是因为常问补泻之法，所以再次提及，以阐明其义理。
允乎哉 《尔雅·释诂》说：允，是信的意思。疏，谓诚实不欺。
All versions lack the character "Pian" (Chapter). Zhang Yin'an states: This refers to the disorder of Qi and Blood at a specific moment, not implying that an old disease has a specific cause. Qi originates from the Five Elements, hence it is called "Five Disorders".
What is meant by "Mutual Compliance"? In the *Jia Yi Jing* (Systematic Classic of Acupuncture and Moxibustion), two characters "Er Zhi" (and govern) follow the character "Shun" (compliance/obedience).
Clear Qi in Yin (end) Da Yun: Men, pronounced as "men". Clear Qi should ascend and ought to be in Yang; instead, it is in Yin. Turbid Qi should descend and ought to be in Yin; instead, it is in Yang. Ying Qi (Nutritive Qi) belongs to Yin, its nature is refined and dedicated, originally complying with Zong Qi (Gathering Qi) to circulate within the meridians. Wei Qi (Defensive Qi) belongs to Yang, its nature is fierce, slippery, and agile, suitable for circulating between the muscle tissues. Now, during the day it does not necessarily circulate in Yang meridians, and at night it does not necessarily circulate in Yin meridians. Its Qi moves in reverse, thus Clear and Turbid Qi interfere with each other, causing chaos in the chest. This is called "Da Men" (Great Oppression/Stifling). Jian An: "Man" is also written as "Man". The *Lüshi Chunqiu* states: "When the stomach is full, the middle body feels oppressed," which is the same meaning.
Receive Hand: In the *Jia Yi Jing*, the character "Jie" (receive/connect) is written as "An" (press).
There is a Way (end) Treasure of the Body: Da Yun: Dao (Way) refers to the pathway. When pathogenic factors arrive, there must be a way they come; thus, when they depart, there must be a way they leave. Carefully knowing this way and skillfully removing it is called the treasure of nourishing the body. Although these four sentences were issued for treating diseases with acupuncture, any physician who can thoroughly study them will surely seek the root and branch when treating diseases, seek the meridians when prescribing herbs, examine true and false pathogens carefully, and apply tonification and sedation without recklessness. This is indeed the essential method for physicians. Zhang Yin'an says: Dao speaks of the path taken. The *Zhi* book says: "Those who come via a Way," referring to the interfering chaotic Qi. Since it comes via a way, it must leave via a way. Therefore, carefully knowing its path allows one to differentiate and regulate Yin, Yang, Clear, and Turbid, becoming the treasure of nourishing the body.
Shu Points of Heart Shaoyin and Heart Master: Da Yun: The Shu point of the Hand Shaoyin Heart Meridian is Shenmen (Spirit Gate); the Shu point of the Hand Jueyin Pericardium Meridian is Daling (Great Palace). (Zhang Zhicong does not mention Shu points).
Xing Point of Hand Taiyin: Da Yun: The Xing point of the Hand Taiyin Lung Meridian is Yuji (Fish Border).
Shu Point of Foot Shaoyin: Da Yun: The Shu point of the Foot Shaoyin Kidney Meridian is Taixi (Great Stream). Zhang Yin'an says: Taking the Kidney meridian when the Qi is in the Lung is because the Shaoyin meridian passes through the Kidney and connects to the Lung.
Take from Foot Taiyin (end) Zusanli: Da Yun: The Shu point of the Foot Taiyin Spleen Meridian is Taibai (Great White); the Shu point of the Foot Yangming Stomach Meridian is Xangu (Sun Valley). If after needling the pathogenic Qi does not descend, one should take Zusanli (Leg Three Li) of the Foot Yangming Stomach Meridian.
Take from Foot Zhu (end) Foot Taiyang Xing and Shu: Zhang Yin'an says: Tianzhu (Heavenly Pillar) and Dazhu (Great Bone) are both acupoints of the Foot Taiyang Bladder Meridian. "Bu Zhi" (not knowing) and "Bu Ying" (not responding) refer to lack of sensation or reaction. One should then take its Xing and Shu points, namely Tonggu (Passing Valley) and Shugu (Bone Bundle). Zhang Zhicong says: In ancient times, "He" (harmony) was understood as "Zhi" (knowing).
Qi in Arms and Feet (end) Xing and Shu: Zhang Yin'an says: For collaterals in the arms and feet containing blood stasis, the blood must first be removed by pricking. If in the hand, take hand points; if in the foot, take foot points. The Xing and Shu points of the Hand Yangming Large Intestine Meridian are Erjian (Second Gap) and Sanjian (Third Gap). The Xing and Shu points of the Hand Shaoyang Sanjiao Meridian are Yemen (Liquid Gate) and Zhongzhu (Middle Well). The Xing and Shu points of the Foot Yangming Stomach Meridian are Neiting (Inner Court) and Xangu (Sun Valley). The Xing and Shu points of the Foot Shaoyang Gallbladder Meridian are Xiaxi (Understream) and Linqi (Approaching Flow).
Slow Entry, Slow Exit (end) Mutual Reversal: Zhang Yin'an says: In all needle tonification and sedation, harmony and slowness are prized. Thus, one should enter slowly and exit slowly, aiming only to guide Qi back to normality. Tonification guides healthy Qi, while sedation guides pathogenic Qi; the goal is always to preserve Essence and Qi. Hence it is said: "Tonification and sedation have no form, called 'Same Essence'." This means the methods in this chapter are not set for excess or deficiency, but specifically for chaotic Qi reversing each other, requiring such guiding treatment. This is mentioned again because questions about tonification and sedation often arise, to clarify their meaning.
Is it truly so? The *Erya · Shi Gu* states: "Yun" means trust/certainty. "Shu" means honest and deceit-free.