（《灵枢·终始篇》）
凡刺之道，毕于终始，明知终始，五脏为纪，阴阳定矣。（终始，本篇名，详载阴阳针刺之道，今散类各章。）阴者
主脏，阳者主腑；（手足三阴，俱主五脏。手足三阳，俱主六腑。）阳受气于四末，阴受气于五脏。（阳主外，故受气于四
末。阴主内，故受气于五脏。四末，手足末也。）故泻者迎之，补者随之，知迎知随，气可令和。（迎者，迎其来而夺之。
随者，随其去而济之。）和气之方，必通阴阳，五脏为阴，六腑为阳。传之后世，以血为盟，敬之者昌，慢之者亡，无道
行私，必得天殃。（不明至道，而强不知以为知，即无道行私也。伐人长命，殃必及之，天道不爽，当知所畏。）谨奉天
道，请言终始，终始者经脉为纪。（天道阴阳，有十二辰次为之纪；人身血气，有十二经脉为之纪。循环无端，终而复始，
故曰终始。）持其脉口人迎，以知阴阳有余不足、平与不平，天道毕矣。（脉口在手，太阴脉也，可候五脏之阴。人迎在
颈，阳明脉也，可候六腑之阳。人之血气经脉，所以应天地阴阳之盛衰者，毕露于此，故曰天道毕矣。）所谓平人者不病，
不病者脉口人迎应四时也，上下相应而俱往来也，六经之脉不结动也，本末之寒温之相守司也，形肉血气必相称也，是
谓平人。（春夏人迎微大，秋冬寸口微大，应四时也。上谓人迎，下谓脉口，相应往来，即如下编所谓俱往俱来若引绳大
小齐等也。结涩则不足，动疾则有余，皆非平脉也。脏气为本，肌体为末，表里寒温，司守不致相失，故必外之形肉、
内之血气皆相称者，谓之平人。）少气者，脉口人迎俱少而不称尺寸也；如是者，则阴阳俱不足，补阳则阴竭，泻阴则阳
脱；如是者，可将以甘药，不可饮以至剂；如此者弗灸，不已者因而泻之，则五脏气坏矣。（少气者，元气虚也，兼阴阳
而言。故上之人迎，下之脉口，必皆衰少无力，而两手之尺寸亦不相称也。凡阴阳气俱不足者不可刺，若刺而补阳则阴
竭，泻阴则阳脱，如是者但可将以甘药。甘药之谓，最有深意，盖欲补虚羸，非甘纯不可也。至剂，刚毒之剂也。正气
衰者不可攻，故不宜用也。非惟不可攻，而灸之亦不可，以火能伤阴也。临此证者，不可忘此节之义。）人迎一盛，病在
足少阳，一盛而躁，病在手少阳。人迎二盛，病在足太阳，二盛而躁，病在手太阳。人迎三盛，病在足阳明，三盛而躁，
病在手阳明。（人迎，足阳明脉也。一盛二盛，谓大于气口一倍二倍也。阳明主表而行气于三阳，故人迎一盛，病在足经
之少阳。若大一倍而加以躁动，则为阳中之阳，而上在手经之少阳矣。凡二盛三盛，病皆在足而躁则皆在手也。下仿此。）
人迎四盛，且大且数，名曰溢阳，溢阳为外格。（人迎盛至四倍，且大且数者，乃六阳偏盛之极，盈溢于府，格拒六阴，
是为外格。按下文曰∶溢阴为内关，内关不通死不治。则此外格者，亦死无疑。又关格详按，见脉色类二十二，所当互
阅。）脉口一盛，病在足厥阴，一盛而躁，在手心主。脉口二盛，病在足少阴，二盛而躁，在手少阴。脉口三盛，病在足
太阴，三盛而躁，在手太阴。（脉口，手太阴脉也。太阴主里而行气于三阴，故脉口一盛，病在足经之厥阴。若加以躁，
则为阴中之阳而上在手厥阴心主矣。凡二盛三盛皆在足，而躁则皆在手也。）脉口四盛，且大且数者，名曰溢阴，溢阴为
内关，内关不通死不治。（脉口四盛、且大且数者，乃六阴偏盛，盈溢于脏，表里隔绝，是为内关，主死不治。）人迎与
太阴脉口，俱盛四倍以上，命曰关格，关格者与之短期。（人迎主阳，脉口主阴，若俱盛至四倍以上，则各盛其盛，阴阳
不交，故曰关格，可与言死期也。）人迎一盛，泻足少阳而补足厥阴，二泻一补，日一取之，必切而验之，疏取之，上气
和乃止。（人迎主腑，故其一盛病在胆经，肝胆相为表里，阳实而阴虚，故当泻足少阳之腑，补足厥阴之脏也。泻者二，
补者一，泻倍于补也。疏取之者，欲其从容，不宜急也。上气，言气之至也。气至而和，谷气至矣，故可止针。下仿此。）
人迎二盛，泻足太阳，补足少阴，二泻一补，二日一取之，必切而验之，疏取之，上气和乃止。（人迎二盛，病在膀胱经，
膀胱与肾为表里，表实而里虚，故当泻足太阳、补足少阴也。二泻一补义见后。疏取上气义同前。）人迎三盛，泻足阳明
而补足太阴，二泻一补，日二取之，必切而验之，疏取之，上气和乃止。（人迎三盛，病在胃经，胃与脾为表里，胃实脾
虚，故当泻足阳明，补足少阴。以上三阳盛者，俱二泻一补。）脉口一盛，泻足厥阴而补足少阳，二补一泻，日一取之，
必切而验之，疏而取，上气和乃止。（脉口主藏，故其一盛病在肝经。肝实胆虚，当泻足厥阴、补足少阳也。补泻义见后。
上气义同前。）脉口二盛，泻足少阴而补足太阳，二补一泻，二日一取之，必切而验之，疏取之，上气和乃止。（脉口二
盛，病在肾经，肾经实，膀胱虚，故当泻足少阴、补足太阳也。）脉口三盛，泻足太阴而补足阳明，二补一泻，日二取之，
必切而验之，疏而取之，上气和乃止。（脉口三盛，病在脾经，脾实胃虚，故当泻太阴、补阳明也。）所以日二取之者，
太阳主胃，大富于谷气，故可日二取之也。（此释上文脾胃二经之治也。太言太阴，阳言阳明，脾与胃为表里，故曰太阳
主胃。二经皆富于谷气，较他脏为盛，故可日二取之。按∶上文人迎之治，治三阳也，皆曰二泻一补。气口之治，治三
阴也，皆曰二补一泻。盖以三阳主表，病在表者，宜泻倍于补也。三阴在里，病在里者，宜补倍于泻也。皆以脏气为重，
惟恐其或伤耳。又如厥阴少阳，肝胆木脏也，东方多实，或可日二取之。太阴阳明，脾与胃也，脾胃大富于谷气，故可
日二取之。惟少阴太阳则二日一取之，盖肾与膀胱为天一之脏，真阴之原，故宜保重如此。圣人之顾根本，岂惟针刺为
然哉？）人迎与脉口俱盛三倍以上，命曰阴阳俱溢，如是者不开，则血脉闭塞，气无所行，流淫于中，五脏内伤。如此
者，因而灸之，则变易而为他病矣。（俱盛三倍以上，即四盛也。阴阳俱溢，即溢阴溢阳也。不开，即外关内格也。如此
者血气闭塞无所行，五脏真阴伤于内，刺之已不可，灸之则愈亡其阴而变生他病，必至不能治也。）
（出自《灵枢·终始篇》）
凡是针刺的道理，都包含在“终始”这一原则中。明确掌握了终始之道，就能以五脏为纲纪，从而确定阴阳的规律。（注：“终始”是这篇的名字，详细记载了关于阴阳针刺的道理，现在分散归类在各章节中。）阴经主要主管五脏；阳经主要主管六腑。（手足三阴经，都主管五脏。手足三阳经，都主管六腑。）阳气接受气血于四肢末端，阴气接受气血于五脏。（阳主外，所以气血受纳于四肢末端。阴主内，所以气血受纳于五脏。四末，指手和脚的末端。）所以，泻法要逆着经气来的方向刺，补法要顺着经气去的方向刺。懂得迎随补泻，气血就可以调和。（迎，是迎着经气来势而夺其邪气。随，是随着经气离去而济助正气。）调和气血的方法，必须通晓阴阳。五脏属阴，六腑属阳。将此传承给后世，以血为誓盟，尊敬它的人昌盛，轻慢它的人灭亡，违背正道而行私欲，必定遭受天灾。（不明白至高无上的道理，却强装知道，这就是违背正道行私欲。损害他人的长寿，灾殃必然波及自身，天道公正不偏，应当知道敬畏。）恭敬地奉行天道，请让我谈谈终始之道。所谓终始，是以经脉为纲纪。（天道中的阴阳，有十二时辰次作为纲纪；人身中的血气，有十二经脉作为纲纪。循环无端，终结后又开始，所以叫终始。）诊察脉口和人迎脉，以此来判断阴阳的有余和不足、平和与不平，天道的规律就完备了。（脉口在手部，是太阴脉，可以候察五脏之阴。人迎在颈部，是阳明脉，可以候察六腑之阳。人的血气经脉，用来对应天地阴阳盛衰的情况，全部显露在这里，所以说天道的规律完备了。）所谓平人（健康人），就是不生病的人。不生病的人，其脉口和人迎脉应合四季的变化，上下相应且同时往来，六经的脉搏没有结滞或躁动，根本与末梢的寒温状态相互守持，形体肌肉与血气必然相称，这叫做平人。（春夏季节人迎脉微大，秋冬季节寸口脉微大，这是应合四季。上指人迎，下指脉口，相应往来，就像下面篇章所说的俱往俱来，如同拉紧的绳子大小整齐一样。脉象结涩表示不足，脉象动疾表示有余，都不是平和的脉象。脏气为本，肌体为末，表里寒温，守持不致相失，所以必须外在的形肉、内在的血气都相称，才称为平人。）少气（元气虚弱）的人，脉口和人迎脉都微弱且不称尺寸（指脉位不正或力度不均）；像这样的人，阴阳都不足，如果补阳则阴液枯竭，泻阴则阳气脱失；像这样的人，可以用甘缓的药物调理，不可服用峻烈的药剂；像这样的人不可施灸，如果不愈反而用泻法，就会使五脏之气败坏。（少气，指元气虚，兼指阴阳两方面而言。所以上面的人迎，下面的脉口，必然都衰弱无力，且两手尺寸的脉也不相称。凡是阴阳气都不足的人不可针刺，如果针刺并补阳则阴竭，泻阴则阳脱，像这样的人只可用甘药调理。所谓甘药，最有深意，大概是想补益虚弱的身体，非纯甘之品不可。至剂，是指刚猛有毒的药剂。正气衰者不可攻伐，所以不宜使用。不仅不可攻伐，连灸法也不可用，因为火能伤阴。遇到这种证候，不可忘记这一节经文的意义。）人迎脉大一倍，病在足少阳经；大一倍且躁动，病在手少阳经。人迎脉大二倍，病在足太阳经；大二倍且躁动，病在手太阳经。人迎脉大三倍，病在足阳明经；大三倍且躁动，病在手阳明经。（人迎，是足阳明脉。一盛二盛，指比气口大一倍、两倍。阳明主表并在三阳经中运行气，所以人迎大一倍，病在足经的少阳。如果大一倍再加上躁动，就是阳中之阳，而上应于手经的少阳。凡是大二倍、大三倍，病都在足经，而躁动则都在手经。下文仿照此例。）人迎脉大四倍，而且大而数，名叫溢阳，溢阳导致外格。（人迎盛至四倍，而且大而数的，是六阳偏盛到了极点，盈溢于腑，格拒六阴，这叫外格。参照下文说：溢阴为内关，内关不通死不治。那么这外格，也必死无疑。另外关格的详细分析，见脉色类第二十二卷，应当互相参阅。）脉口大一倍，病在足厥阴经；大一倍且躁动，病在手厥阴心包经。脉口大二倍，病在足少阴经；大二倍且躁动，病在手少阴经。脉口大三倍，病在足太阴经；大三倍且躁动，病在手太阴经。（脉口，是手太阴脉。太阴主里并在三阴经中运行气，所以脉口大一倍，病在足经的厥阴。如果加上躁动，就是阴中之阳，而上应于手厥阴心包经。凡是大二倍、大三倍都在足经，而躁动则都在手经。）脉口大四倍，而且大而数，名叫溢阴，溢阴导致内关，内关不通死不治。（脉口四倍盛，而且大而数的，是六阴偏盛，盈溢于脏，表里隔绝，这叫内关，主死不治。）人迎和太阴脉口，都盛大四倍以上，名叫关格，关格的人可以告知他的死期。（人迎主阳，脉口主阴，如果都盛至四倍以上，则各自盛极，阴阳不交，所以叫关格，可以谈论死期了。）人迎大一倍，泻足少阳经而补足厥阴经，二泻一补，每天取穴一次，必须切按脉象验证疗效，从容地取穴，直到上焦之气调和才停止。（人迎主腑，所以其一倍病在胆经，肝胆互为表里，阳实而阴虚，所以应当泻足少阳之腑，补足厥阴之脏。泻两次，补一次，泻倍于补。疏取，意为从容，不宜急迫。上气，指经气到来。气至而和，谷气至矣，所以可以停针。下文仿照此例。）人迎大二倍，泻足太阳经，补足少阴经，二泻一补，两天取穴一次，必须切按脉象验证疗效，从容地取穴，直到上焦之气调和才停止。（人迎大二倍，病在膀胱经，膀胱与肾互为表里，表实而里虚，所以应当泻足太阳、补足少阴。二泻一补的含义见后文。疏取上气的含义同前。）人迎大三倍，泻足阳明经而补足太阴经，二泻一补，每天取穴两次，必须切按脉象验证疗效，从容地取穴，直到上焦之气调和才停止。（人迎大三倍，病在胃经，胃与脾互为表里，胃实脾虚，所以应当泻足阳明，补足太阴。以上三种阳经盛的情况，都是二泻一补。）脉口大一倍，泻足厥阴经而补足少阳经，二补一泻，每天取穴一次，必须切按脉象验证疗效，从容地取穴，直到上焦之气调和才停止。（脉口主脏，所以其一倍病在肝经。肝实胆虚，应当泻足厥阴、补足少阳。补泻的含义见后文。上气的含义同前。）脉口大二倍，泻足少阴经而补足太阳经，二补一泻，两天取穴一次，必须切按脉象验证疗效，从容地取穴，直到上焦之气调和才停止。（脉口大二倍，病在肾经，肾经实，膀胱虚，所以应当泻足少阴、补足太阳经。）脉口大三倍，泻足太阴经而补足阳明经，二补一泻，每天取穴两次，必须切按脉象验证疗效，从容地取穴，直到上焦之气调和才停止。（脉口大三倍，病在脾经，脾实胃虚，所以应当泻太阴、补阳明。）之所以每天取穴两次，是因为太阴（此处指脾胃系统，原文可能有误或特指）主胃，大量富含谷气，所以可以每天取穴两次。（这里解释上文脾胃两经的治疗。太言太阴，阳言阳明，脾与胃互为表里，所以说太阴主胃。这两经都富于谷气，比其他脏腑旺盛，所以可以每天取穴两次。按：上文人迎的治疗，治三阳经，都说二泻一补。气口的治疗，治三阴经，都说二补一泻。大概因为三阳主表，病在表者，宜泻倍于补。三阴在里，病在里者，宜补倍于泻。都以脏气为重，唯恐有所损伤。又如厥阴少阳，是肝胆木脏，东方多实，或许可以每天取穴两次。太阴阳明，是脾与胃，脾胃大量富含谷气，所以可以每天取穴两次。只有少阴太阳是两天取穴一次，大概因为肾与膀胱是天一之脏，真阴之源，所以应该如此保重。圣人体顾根本，难道只是针刺这样吗？）人迎和脉口都盛大三倍以上，名叫阴阳俱溢，像这样的人如果不疏通开，就会血脉闭塞，气无法运行，流散于体内，五脏内伤。像这样的人，如果再用灸法，就会变化成其他疾病了。（都盛大三倍以上，就是四盛。阴阳俱溢，就是溢阴溢阳。不开，就是外关内格。像这样的人血气闭塞无法运行，五脏真阴在内受伤，针刺已经不行，如果用灸法则更亡其阴而变生他病，必定到不能治疗的地步。）
(From *Ling Shu: Zhong Shi Pian*)
The principles of acupuncture are fully contained within the concept of "Zhong Shi" (Beginning and End). By clearly understanding Zhong Shi, one can take the Five Zang Organs as the guideline to determine Yin and Yang. ("Zhong Shi" is the title of this chapter, which details the Dao of Yin-Yang acupuncture; it is now classified across various chapters.) Yin meridians primarily govern the Five Zang Organs; Yang meridians primarily govern the Six Fu Organs. (The Three Yin meridians of the hand and foot all govern the Five Zang Organs. The Three Yang meridians of the hand and foot all govern the Six Fu Organs.) Yang Qi receives its essence at the four extremities, while Yin Qi receives its essence from the Five Zang Organs. (Yang governs the exterior, thus receiving essence at the four extremities. Yin governs the interior, thus receiving essence from the Zang Organs. The "four extremities" refer to the ends of the hands and feet.) Therefore, for reducing methods, one needles against the direction of the arriving Qi; for reinforcing methods, one needles following the departing Qi. Knowing both opposing and following allows the Qi to be harmonized. ("Opposing" means meeting the Qi as it arrives to drain it. "Following" means accompanying the Qi as it departs to support it.) The method for harmonizing Qi must penetrate Yin and Yang. The Five Zang Organs are Yin, and the Six Fu Organs are Yang. This is passed down to future generations with a blood oath: those who respect it will prosper, those who slight it will perish, and those who act against the Dao for selfish purposes will surely incur heavenly disaster. (Not understanding the supreme Dao yet pretending to know it is acting against the Dao for selfish purposes. Harming others' longevity brings disaster upon oneself; Heaven's Dao is impartial, so one should know reverence.) Respectfully adhering to the Dao of Heaven, let me speak of Zhong Shi. Zhong Shi takes the meridians as the guideline. (In the Dao of Heaven, Yin and Yang have the twelve earthly branches as their guideline; in the human body, Blood and Qi have the twelve meridians as their guideline. They circulate endlessly, ending only to begin again, hence called Zhong Shi.) By holding the Maikou (Cunkou) and Renying pulses, one can know whether Yin and Yang are in excess or deficiency, and whether they are balanced or unbalanced; thus, the Dao of Heaven is complete. (Maikou is on the hand, belonging to the Taiyin meridian, capable of observing the Yin of the Five Zang Organs. Renying is on the neck, belonging to the Yangming meridian, capable of observing the Yang of the Six Fu Organs. The human Blood and Qi meridians, which correspond to the waxing and waning of Heaven and Earth's Yin and Yang, are fully revealed here, hence it is said that the Dao of Heaven is complete.) A "Ping Ren" (Healthy Person) is one who does not get sick. One who does not get sick has Maikou and Renying pulses that correspond to the four seasons, with upper and lower pulses responding and moving together, without knotting or agitation in the Six Meridians, maintaining consistent cold and warmth between root and branch, and having proportional form, flesh, and Qi. This is called a Healthy Person. (In Spring and Summer, Renying is slightly larger; in Autumn and Winter, Cunkou is slightly larger, corresponding to the seasons. "Upper" refers to Renying, "Lower" to Maikou; responding and moving together means, as described later, moving together like a taut rope of equal size. Knotting and choppy pulses indicate deficiency; rapid and agitated pulses indicate excess; neither is a balanced pulse. Zang Qi is the root, the musculoskeletal system is the branch; if interior-exterior and cold-warmth are maintained without loss, then external form/flesh and internal Qi/Blood must be proportional, which is called a Healthy Person.) Those with "Shao Qi" (Deficient Qi) have Maikou and Renying pulses that are both weak and disproportionate in position/strength. In such cases, both Yin and Yang are deficient. Reinforcing Yang would exhaust Yin, and reducing Yin would cause Yang to collapse. Such individuals should be treated with sweet (Gan) medicines, not with potent/strong agents. Moxibustion should not be used; if the condition persists and one resorts to reducing methods, the Qi of the Five Zang Organs will deteriorate. ("Shao Qi" refers to deficiency of Yuan Qi, encompassing both Yin and Yang. Thus, Renying above and Maikou below are both weak and powerless, and the Cun and Chi positions on both hands are disproportionate. When both Yin and Yang Qi are deficient, acupuncture is contraindicated. If one needles and reinforces Yang, Yin exhausts; if one reduces Yin, Yang collapses. Such cases should only be managed with sweet medicines. The term "sweet medicine" holds deep meaning, implying that to tonify weakness, purely sweet substances are necessary. "Potent agents" refer to harsh or toxic drugs. Since righteous Qi is depleted, attacking methods are unsuitable. Not only attacking is unsuitable, but moxibustion is also contraindicated because fire injures Yin. Practitioners encountering this syndrome must not forget the significance of this passage.) If Renying is one-fold stronger, the disease is in the Foot Shaoyang meridian; if one-fold stronger and agitated, the disease is in the Hand Shaoyang meridian. If Renying is two-fold stronger, the disease is in the Foot Taiyang meridian; if two-fold stronger and agitated, the disease is in the Hand Taiyang meridian. If Renying is three-fold stronger, the disease is in the Foot Yangming meridian; if three-fold stronger and agitated, the disease is in the Hand Yangming meridian. (Renying belongs to the Foot Yangming meridian. "One-fold" or "two-fold" means one or two times larger than Qikou. Yangming governs the exterior and circulates Qi among the Three Yang meridians; thus, if Renying is one-fold stronger, the disease is in the Foot Shaoyang. If it is one-fold larger plus agitated, it represents Yang within Yang, manifesting in the Hand Shaoyang. For two-fold and three-fold strengths, the disease is in the foot meridians, but agitation indicates involvement of the hand meridians. The following follows this pattern.) If Renying is four-fold stronger, and large and rapid, it is named "Yi Yang" (Overflowing Yang). Yi Yang leads to "Wai Ge" (External Gridlock). (When Renying is four times stronger, large and rapid, it signifies extreme excess of the Six Yang meridians, overflowing into the Fu organs and blocking the Six Yin meridians, known as External Gridlock. Referencing the text below: "Yi Yin is Nei Guan; if Nei Guan is blocked, death is untreatable." Thus, External Gridlock is also undoubtedly fatal. See further analysis of Guan Ge in Pulse and Color Category 22, which should be cross-referenced.) If Maikou is one-fold stronger, the disease is in the Foot Jueyin meridian; if one-fold stronger and agitated, the disease is in the Hand Jueyin (Pericardium) meridian. If Maikou is two-fold stronger, the disease is in the Foot Shaoyin meridian; if two-fold stronger and agitated, the disease is in the Hand Shaoyin meridian. If Maikou is three-fold stronger, the disease is in the Foot Taiyin meridian; if three-fold stronger and agitated, the disease is in the Hand Taiyin meridian. (Maikou belongs to the Hand Taiyin meridian. Taiyin governs the interior and circulates Qi among the Three Yin meridians; thus, if Maikou is one-fold stronger, the disease is in the Foot Jueyin. If accompanied by agitation, it represents Yin within Yang, manifesting in the Hand Jueyin Pericardium. For two-fold and three-fold strengths, the disease is in the foot meridians, but agitation indicates involvement of the hand meridians.) If Maikou is four-fold stronger, and large and rapid, it is named "Yi Yin" (Overflowing Yin). Yi Yin leads to "Nei Guan" (Internal Closure); if Nei Guan is blocked, death is untreatable. (When Maikou is four times stronger, large and rapid, it signifies extreme excess of the Six Yin meridians, overflowing into the Zang organs, isolating interior and exterior, known as Internal Closure, which indicates fatal untreatability.) If both Renying and Taiyin Maikou are more than four-fold stronger, it is named "Guan Ge" (Gridlock). For Guan Ge, one may predict the time of death. (Renying governs Yang, Maikou governs Yin. If both exceed four-fold strength, each reaches extreme excess, and Yin and Yang do not intersect, hence called Guan Ge; one may discuss the time of death.) If Renying is one-fold stronger, reduce the Foot Shaoyang and reinforce the Foot Jueyin. Use two reductions and one reinforcement, needle once daily, verify by palpation, needle gently, and stop when the Upper Qi is harmonized. (Renying governs Fu organs; thus, one-fold strength indicates disease in the Gallbladder meridian. Liver and Gallbladder are interior-exterior pairs; Yang is excess and Yin is deficient. Therefore, reduce the Foot Shaoyang Fu organ and reinforce the Foot Jueyin Zang organ. Two reductions, one reinforcement; reduction is double the reinforcement. "Gentle needle" implies proceeding calmly, not hastily. "Upper Qi" refers to the arrival of Deqi. When Qi arrives and harmonizes, Gu Qi has arrived, so needling may cease. The following follows this example.) If Renying is two-fold stronger, reduce the Foot Taiyang and reinforce the Foot Shaoyin. Use two reductions and one reinforcement, needle every two days, verify by palpation, needle gently, and stop when the Upper Qi is harmonized. (Renying two-fold stronger indicates disease in the Bladder meridian. Bladder and Kidney are interior-exterior pairs; Exterior is excess and Interior is deficient. Therefore, reduce Foot Taiyang and reinforce Foot Shaoyin. The meaning of two reductions and one reinforcement is seen later. The meaning of gentle needling and Upper Qi is the same as before.) If Renying is three-fold stronger, reduce the Foot Yangming and reinforce the Foot Taiyin. Use two reductions and one reinforcement, needle twice daily, verify by palpation, needle gently, and stop when the Upper Qi is harmonized. (Renying three-fold stronger indicates disease in the Stomach meridian. Stomach and Spleen are interior-exterior pairs; Stomach is excess and Spleen is deficient. Therefore, reduce Foot Yangming and reinforce Foot Taiyin. [Note: Original text says 'reinforce Shaoyin' here, but context implies Taiyin based on Spleen/Stomach relationship and previous logic. However, strictly translating the source text provided: "reduce Foot Yangming, reinforce Foot Shaoyin" - wait, the source text says "补足太阴" in the main instruction line but "补足少阴" in the commentary? Let's check source: "泻足阳明而补足太阴... 故当泻足阳明，补足少阴". There is a contradiction in the source text provided. The instruction line says Taiyin, the commentary says Shaoyin. Given Spleen-Stomach pairing, Taiyin is correct. I will translate the instruction line accurately as per standard TCM logic derived from the first part, but note the source text inconsistency if necessary. Actually, looking closely at the provided text: "人迎三盛，泻足阳明而补足太阴... 故当泻足阳明，补足少阴". This is a typo in the original text provided by the user. I will translate the explicit instruction "补足太阴" as it appears in the treatment directive, as it aligns with the Spleen-Stomach pair mentioned immediately after.] All three Yang excess conditions use two reductions and one reinforcement.) If Maikou is one-fold stronger, reduce the Foot Jueyin and reinforce the Foot Shaoyang. Use two reinforcements and one reduction, needle once daily, verify by palpation, needle gently, and stop when the Upper Qi is harmonized. (Maikou governs Zang organs; thus, one-fold strength indicates disease in the Liver meridian. Liver is excess, Gallbladder is deficient. Reduce Foot Jueyin, reinforce Foot Shaoyang. Meaning of reinforcement/reduction seen later. Meaning of Upper Qi same as before.) If Maikou is two-fold stronger, reduce the Foot Shaoyin and reinforce the Foot Taiyang. Use two reinforcements and one reduction, needle every two days, verify by palpation, needle gently, and stop when the Upper Qi is harmonized. (Maikou two-fold stronger indicates disease in the Kidney meridian. Kidney meridian is excess, Bladder is deficient. Therefore, reduce Foot Shaoyin and reinforce Foot Taiyang.) If Maikou is three-fold stronger, reduce the Foot Taiyin and reinforce the Foot Yangming. Use two reinforcements and one reduction, needle twice daily, verify by palpation, needle gently, and stop when the Upper Qi is harmonized. (Maikou three-fold stronger indicates disease in the Spleen meridian. Spleen is excess, Stomach is deficient. Therefore, reduce Taiyin and reinforce Yangming.) The reason for needle twice daily is that Taiyin (referring to the Spleen/Stomach system here) governs the Stomach, which is rich in Gu Qi (Grain Qi), so it can tolerate twice-daily needling. (This explains the treatment of the Spleen and Stomach meridians mentioned above. "Tai" refers to Taiyin, "Yang" refers to Yangming. Spleen and Stomach are interior-exterior pairs, hence "Taiyin governs Stomach". Both meridians are rich in Gu Qi, stronger than other Zang organs, so twice-daily needling is permissible. Note: The treatment of Renying treats the Three Yang meridians, all using two reductions and one reinforcement. The treatment of Qikou treats the Three Yin meridians, all using two reinforcements and one reduction. This is because Three Yang govern the exterior; diseases in the exterior should have reduction double reinforcement. Three Yin are in the interior; diseases in the interior should have reinforcement double reduction. Priority is given to Zang Qi to avoid injury. For example, Jueyin and Shaoyang are Wood Zang (Liver/Gallbladder); the East tends toward excess, so twice-daily needling might be applicable. Taiyin and Yangming are Spleen and Stomach; Spleen and Stomach are rich in Gu Qi, so twice-daily needling is applicable. Only Shaoyin and Taiyang are needled every two days, likely because Kidney and Bladder are the Zang of Tian-Yi, the source of True Yin, requiring such caution. Does the Sage's care for the root apply only to acupuncture?) If both Renying and Maikou are more than three-fold stronger, it is named "Yin Yang Ju Yi" (Both Yin and Yang Overflowing). If such cases are not opened/unblocked, the Blood vessels become closed, Qi cannot move, flows loosely internally, and injures the Five Zang Organs. If such cases are treated with moxibustion, they will transform into other diseases. ([More than] three-fold stronger is equivalent to four-fold. "Yin Yang Ju Yi" is equivalent to Yi Yin and Yi Yang. "Not opening" refers to External Gridlock and Internal Closure. In such cases, Blood and Qi are blocked and cannot move, injuring the True Yin of the Five Zang internally. Acupuncture is already inadvisable; moxibustion would further deplete Yin and generate other diseases, leading to untreatability.)