九针法星利人九脏决凝疏滞渊乎哉针具针刺钞
岐伯曰善用针者从阴引阳从阳引阴以右治左以左治右以我知彼以表知里以观过与不及之理见微则过用之不殆（愚谓
从阴引阳二句乃阳病治阴阴病治阳也以右治左二句乃以左引右以右引左也五常正大论云气反者病在上取之下病在下取之
上病在中旁取之即此义也以我知彼欲体察也以表知里达内外也过与不及总结上文观夫阴阳左右表里之过与不及也是以善
针者不待病形已具方知过与不及若微见征兆便知脏腑之过差矣深明如此用针岂至于危殆哉阴阳应象论）岐伯曰天温日明
则人血淖（多也）液而卫气浮故血易泻气易行天寒日阴则人血凝泣而卫气沉月始生则血气始精卫气始行月郭漏则血气实
肌肉坚月郭空则肌肉减经络虚卫气去形独居是以因天时而调血气也是以天寒无刺天温无凝月生无泻月满无补月郭空无治
（攻也）故月生而泻是谓藏（一作减）虚月满而补血气扬溢络有留血命曰重实月郭空而治是谓乱经阴阳相错真邪不别沉
以留止外虚内乱（愚谓内气是以沉而留止而内乱外气被其所泻而外虚）淫邪乃起（八正神明）岐伯曰凡刺之真必先治神
（续专其精神寂无动乱刺之真要其在兹焉）五脏已定九候已备后乃存针（续先定五脏之脉备循九候之诊而有太过不及者
然后乃存意于用针之法）众脉不见众凶弗闻外内相得无以形先（续众脉谓七诊之脉众凶谓五脏相乘外内相得言形气相得
也无以形先言不以已形之衰盛寒温料病患之形气使同于已也故下文云愚谓不可徒观其外形而遗其内气之相得否）可玩往
来乃施于人（愚谓玩谓玩味往来谓翻来履去玩味言精熟也经曰谨熟阴阳无与众谋此其类也）人有虚实五虚勿近五实勿远
至其当发间不容 （续人之虚实非其远近而有之盖由血气一时之盈缩耳然其未发则如云垂而视之可久至其发也则如电灭
而指所不及迟速之殊有如此矣 音瞬一作 ）手动若务针耀而匀（续手动用针心如专务于一事也针耀而匀谓针形光净上
下匀平也）静意视义观适之变是谓冥冥莫知其形（续冥冥言血气变化之不可见也故静意视息以义斟酌观其调适经脉之变
易尔虽且针下用意精微而测量之犹不知变易形容谁为其象也○经云观其冥冥者言形气营卫之不形于外而工独知之以日之
寒温月之虚盛四时气之浮沉参互相合而调之工常先见之然而不形于外故曰观于冥冥焉）见其乌乌见其稷稷从见其飞不知
其谁（续乌乌叹其气至稷稷嗟其已应言所针得失如从空中见飞鸟之往来岂复知其所使之元主耶是但见经脉盈虚而为信亦
不知其谁之所召遣尔）伏如横弩起如发机（续血气之未应针则伏如横弩之安静其应针也则起如机发之迅疾）帝曰何如而
虚何如而实（虚实之形何如而约之岂留呼而可为准定耶）岐伯曰刺虚者须其实刺实者须其虚（续言要以气至有效而为约
不必守息数而为定法也○针解论云刺实须其虚留针阴气隆至乃去针也刺虚须其实阳气隆至针下热乃去针也）经气已至慎
守勿失（针解论云慎守勿失勿更改也更改谓变法而失经意也言得气至必宜慎守无变其法反招损也）浅深在志远近若一（言
精心专一也所针经脉虽浅深不同然其补泻皆如一俞之专意○针解论云浅深在志者知病之内外也远近如一者浅深其候等也
注云气虽近远不同然其测候皆以气至而有效也）如临深渊手如握虎无营于众物（针解论曰如临深渊不敢堕也言不敢堕慢
失补泻之法也手如握虎欲其壮也壮谓持针坚定也经曰持针之道坚定为宝是也神无营于众物者静志观病患无左右视也言目
绝妄视心专一务则用之必中无惑误也保命存形论）岐伯曰天地温和则经水安静天寒地冻则经水凝泣天暑地热则经水沸溢
卒风暴起则经水波涌而陇起夫邪之入于脉也寒则血凝泣暑则气淖泽虚邪因而入客亦如经水之得风也经之动脉其至也亦时
陇起其行于脉中循循然（续循循然顺动貌言随顺经脉之动息因循呼吸之往来但形状或异尔）其至寸口中手也时大时小大
则邪至小则平其行无常处（续大谓大常平之形诊小者非纯小之谓也以其比大则谓之小若无大以比则自是平常之经气耳然
邪气者因其阴气则入阴经因其阳气则入阳脉故其行无常处也）在阴与阳不可为度（续以随经脉之流运也）从而察之三部
九候卒然逢之早遏其路（续逢谓逢遇遏谓遏绝三部之中九候之位卒然逢遇当按而止之即而泻之迳路既绝则大邪之气无能
为也）曰候气奈何曰夫邪去络入于经也（续邪入舍于络脉留而不去则入舍于经）舍于血脉之中其寒温未相得如涌波之起
也时来时去故不常在（续周流于十六丈二尺经脉之分故不常在于所候之处）故曰方其来也必按而止之止而取之无逢其冲
而泻之（续冲谓应水刻数之平气也灵枢经曰水下一刻人气在太阳水下二刻人气在少阳水下三刻人气在阳明水下四刻人气
在阴分然气在太阳则太阳独盛气在少阳则少阳独盛夫见独盛者便谓邪来以针泻之则反伤真气故下文曰）真气者经气也经
气大虚故曰其来不可逢此之谓也（续经气应刻乃谓为邪工若泻之则深误也故曰其来不可逢）故曰候邪不审大气已过泻之
则真气脱脱则不复邪气复至而病益蓄故曰其往不可追此之谓也（续已随经脉之流去不可复追召使还）不可挂以发者（续
言轻微而有尚且知之况若涌波不知其至也愚谓邪至之时不可毫发差误即当泻而去之）待邪之至时而发针泻矣若先若后者
血气已尽（尽当作虚）其病不可下（续言而不取而取失时也）故曰知其可取如发机（愚谓喻迅疾也应前不可挂以发句）
不知其取如扣椎（愚谓喻冥顽也即下文所云也）故曰知机道者不可挂以发不知机者扣之不发此之谓也（续机者动之微言
贵知其微也离合真邪论）帝曰余闻补泻未得其意岐伯曰泻必用方方者以气方盛也以月方满也以日方温也以身方定也以息
方吸而内针乃复候其方吸而转针乃复候其方呼而徐引针故曰泻必用方其气而行焉（续方犹正也泻邪气出则真气流行矣）
补必用员员者行也行者移也（续行谓宣不行之气令其必行移谓移未复之脉俾其平复）刺必中其荣复以吸排针也（续针人
至血谓之中荣）吸则内针无令气忤静以久留无令邪布吸则转针以得气为故候呼引针呼尽乃去大气皆出故命曰泻（愚按补
则久留今泻而曰静以久留而先补者若真气不足针乃泻之则经脉不满邪气无所排遣故先补真气令足后乃泻出其邪矣引谓引
出去谓离穴候呼而引至其门呼尽乃离穴户则经气审以平定邪气无所拘留故大邪之气随针而出也呼谓气出吸谓气入转谓转
动大气大邪之气错乱阴阳者）扪而循之切而散之推而按之弹而怒之抓而下之通而取之外引其门以闭其神（续扪循谓手摸
切谓指按扪而循之欲气舒缓切而散之使经脉宣散推而按之排蹙其皮也弹而怒之使脉气 满也抓而下之置针准也通而取之
以常法也愚谓通而取之总结上文盖言针刺通用此法而取之外引其门以闭其神则推而按之者也谓蹙按穴外之皮盖其所刺之
穴门户不开则神气内守故云以闭其神下文曰推阖其门令神气存此之谓也）呼尽内针静以久留以气至为故（续言必以气至
而为去针之故不以息之多数而便去针也）如待所贵不知日暮（愚谓专于候气也）其气已至适而自护（续适调适也护慎守
也言气已平调当慎守勿令改变使疾更生也针解论曰经气已至慎守勿失是也愚谓适者宜也宜自慎守也）候吸引针气不得出
各在其处推阖其门令神气存大气留止故命曰补（续候吸引针大气不泄补之为义断可知矣愚按推阖其门已下乃详解上文三
句义也大气谓大经之气流行营卫者也）岐伯曰泻实者气盛乃内针针与气俱内以开其门如（如读曰而）利其户针与气俱出
精气不伤邪气乃下外门不闭以出其疾摇大其道如（如读曰而）利其路是谓大泻必切而出大气乃屈（续言欲开其穴而泻其
气也切谓急也急出其针也疾出而徐按之也大气谓大邪气屈谓退屈也）补虚者持针勿置以定其意候呼内针气出针入针孔四
塞精无从去方实而疾出针气入针出热不得还闭寒其门邪气布散精气乃得存动气候时近气不失远气乃来是谓追之（续言但
密闭穴俞勿令其气散泄也近气谓已至之气远气谓未至之气也欲动经气而为补者必候水刻气之所在而刺之是谓得时而调之
进言补也针经曰追而济之安得无补是也调经论）帝曰补泻奈何岐伯曰此攻邪也疾出以去盛血（续视有血者取之）而复其
真气此邪新客溶溶未有定处也（续言邪之新客未有定居推针补之则随补而前进若引针致之则随引而留止也）逆而利之（逆
迎也）刺出其血其病立已（离合真邪论）岐伯曰刺虚则实之者针下热也气实乃热也满而泄之者针下寒也气虚乃寒也菀陈
则除之者出恶血也（续菀积也陈久也言络脉之中血积而久者刺而去之也）邪盛则虚之者出针勿按（续邪者不正之目非本
经气也出针勿按穴俞且开故得经虚邪气发泄也）徐而疾则实者徐出针而疾按之疾而徐则虚者疾出针而徐按之刺实须其虚
者留针阴气隆至乃去针也刺虚须其实者阳气隆至针下热乃去针也（续言要以气至而有效）经气已至慎守勿失者勿更改也
浅深在志者知病之内外也远近如一者浅深其候等也（针解论）夫实者气入也虚者气出也（续入为阳出为阴阴生于内故出
阳生于外故入愚谓入者言皮肤致密其气固闭于内也出者皮肤疏豁其气发泄于外也）气实者热也气虚者寒也）续阳盛则阴
内拒故热阴盛则阳外微故寒）入实者右手开针空也入虚者左手闭针空也（续言用针补泻也右手持针左手捻穴故实者右手
开针空以泻之虚者左手闭针空以补之刺志论）经病者治其经孙络病者治其孙络血（续有血留止刺而去之灵枢曰经脉为里
支而横者为络络之别者为孙络是知孙络则络之别支而横者）血病身有痛者治其经络其病在奇邪奇邪之脉则缪刺之（续奇
谓奇缪不隅之气而与经脉缪处也故缪刺之缪刺者刺络脉左取右右取左也）留瘦不移节而刺之（续病气淹留形容减瘦订不
移易则消息节级养而刺之）上实下虚切而从之（愚谓按切随其病之所在而取之）索其结络脉刺出其血以见通之（续结谓
血结于络中也血去则经遂通矣以见通之一本作以通其气三部九候论）刺阳明出血气刺太阳出血恶气刺少阳出气恶血刺太
阴出气恶血刺少阴出气恶血刺厥阴出血恶气（续明三阴三阳血气多少之刺约也按太素云阳明太阴为表里其血气俱盛故病
泻血气前文太阴一云多血少气一云多气少血详太素血气并泻之旨二说俱未为得血气形志论）帝曰春亟治经络夏亟治经俞
秋亟治六腑冬则闭塞闭塞者用药而少针石也（亟犹急也闭塞谓气之门户闭塞也）所谓少针石也非痈疽之谓也痈疽不得顷
时回（续虽气门闭塞然痈疽气烈内作大脓不急泻之则烂筋腐骨故虽冬月亦宜针以开之盖以此病顷时回转之间过而不泻则
穿通脏腑通评虚实论）凡刺胸腹必避五脏（续心肺在膈上肾肝在膈下脾居中故刺胸腹必避之损之则五神去而死矣）中心
环死（谓气周身一日死也）其动为噫（续心在气为噫）中肝五日死其动为语（续肝在气为语）中脾十日死（一本作十五
日）其动为吞（续脾在气为吞）中肾六日死其动为嚏（续肾在气为嚏）中肺三日死其动为咳（续肺在气为咳）中胆一日
半死其动为呕（胆气勇故为呕）中膈者皆为伤中其病虽愈不过一岁必死（续五脏之气同主一年膈伤则五脏之气互相克伐
故不过一岁必死按诊要经终论云中脾五日死注云土数五也中肾七日死注云水成数六水数毕至七日死中肺五日死注云金成
数四金数毕至五日死中肝缺而不言按刺禁论四时刺逆从论诊要经终论文相重复皆岐伯言之而死日变动不同传之误也）刺
避五脏者知逆从也所谓从者膈与脾肾之处不知者反之（续肾着养脾居中膈连胁际知者为顺不知者反伤其脏）刺胸腹者必
以布 着之（ 如缠缴也）乃从单布上刺（续形定则不误中五脏）刺之不愈复刺（续要以气至为故针经曰刺之气不至无
问其数刺之气至去之勿复针是也）刺针必肃（续谓肃静所以候气之存亡）刺肿摇针（续以出脓血故也）经刺勿摇（经气
不欲泄故诊要经终论）岐伯曰脏有要害不可不察肝生于左肺藏于右心部于表（续阳气主外心象火也）肾治于里（续阴气
主内肾象水也）脾谓之使（续营动不已糟粕水谷故使者也）胃为之市（续水谷所归五味皆入如市杂也○杨上善云肝为少
阳阳长之始故曰生肺为太阴阴脏之初故曰藏心为五脏部主故称部肾间动气内治五脏故曰治）膈肓之上中有父母（续杨上
善云心下膈上为肓心为阳父也肺为阴母也肺主气心主血共营卫于身故为父母）七节之旁中有小心（续小心谓真心神灵之
宫室杨上善云小心作志心脊有三七二十一节肾在下七节之旁肾神曰志）从之有福逆之有咎（续八者人之所以生形之所以
成故随顺之则福延逆害之则咎至刺禁论）刺跗上中大脉血出不止死（续跗为足跗大脉动而不止者胃之大经）刺面中溜脉
不幸为盲（续溜脉手太阳任脉之交会手太阳脉自颧斜行至目内 任脉自鼻鼽两旁上行至瞳子下故刺面中之为盲）刺头中
岐伯说：善于使用针刺的人，从阴经引导阳气（治疗阳病），从阳经引导阴气（治疗阴病）；用右侧穴位治疗左侧病症，用左侧穴位治疗右侧病症；通过自身的情况推知患者的情况，通过表证了解里证，以此观察阴阳、左右、表里之间太过与不及的道理。如果发现细微的征兆就过度施治，就不会有危险。（我认为“从阴引阳”两句意思是阳病治阴、阴病治阳；“以右治左”两句意思是以左引右、以右引左。《素问·五常政大论》说：气机逆乱的病，病在上取之下，病在下取之上，病在中取之旁，就是这个道理。“以我知彼”想要体察，“以表知里”通达内外。“过与不及”总结上文，观察阴阳、左右、表里的太过与不及。所以善于针刺的人，不等到病症完全显现才知道太过与不及，如果刚刚见到征兆就知道脏腑的偏差了。如此深明此理，用针怎么会陷入危险呢？出自《阴阳应象大论》）
岐伯说：天气温暖、日光明媚时，人的血液滑润，卫气浮越，所以血液容易泻出，气机容易运行；天气寒冷、日色阴暗时，人的血液凝涩，卫气沉伏。月亮初生时，血气开始精纯，卫气开始运行；月亮亏缺时，血气充实，肌肉坚实；月亮全空时，肌肉减损，经络空虚，卫气离去，形体独自存在。因此要根据天时来调节血气。所以天气寒冷不要针刺，天气温暖不要使气血凝滞，月亮初生不要用泻法，月亮圆满不要用补法，月亮亏缺不要进行治疗（攻邪）。所以月亮初生时用泻法，这叫脏气虚；月亮圆满时用补法，血气扬溢，络脉中有留血，名叫重实；月亮亏缺时进行治疗，这叫扰乱经脉，阴阳错乱，真气与邪气不分，邪气沉滞停留，导致外虚内乱，淫邪于是产生（出自《八正神明论》）。
岐伯说：凡针刺的根本，必须先调治神志（专心精神，寂静无动乱，这是针刺的要诀所在）。五脏脉象已确定，九候诊法已完备，然后才存心于用针之法。对于没有显现的脉象和没有听到的凶兆，要内外相参，不能仅凭外形先入为主（众脉指七诊之脉，众凶指五脏相乘。内外相得指形气相得。不以形先指不因自己身体的衰盛寒温去揣度病人的形气，所以下文说不可只观外形而忽略内在气机的协调）。可以玩味反复，然后施治于人（玩味指精熟。经文说谨慎熟悉阴阳，不要与众人商议，就是这一类）。人有虚实，五虚证不要靠近（避免误治），五实证不要远离（及时救治）。到了应当发针的时候，时机稍纵即逝（人的虚实并非远近问题，而是血气一时的盈缩。未发作时如云垂般可久视，发作时如电灭般指所不及，迟速差异如此之大）。手操作时要专注，针具要光亮且上下匀平（手动用针，心如专务一事。针耀而匀指针形光净、上下匀平）。静心观察气至的变化，这叫做冥冥之中不知其形（冥冥指血气变化不可见。所以静心观察呼吸，斟酌义理，观察经脉调适的变化。虽然针下用意精微测量，但仍不知变化的具体形态。经文说观察冥冥，指形气营卫不显于外，而医生独自知晓，结合寒温、月之虚盛、四时气之浮沉参合调治，医生常能先见，但不显于外，所以说观察于冥冥）。看见气至如乌乌之声，应答如稷稷之响，跟随气的流动如同看见飞鸟，不知是谁在驱使（乌乌感叹气至，稷稷赞叹已应。言针刺得失如空中见飞鸟往来，岂知谁在主宰？只是见经脉盈虚为信，也不知是谁召遣）。潜伏时如横置的弩弓，兴起时如发射的机括（血气未应针时，潜伏如横弩安静；应针时，兴起如机发迅疾）。黄帝问：怎样算是虚，怎样算是实（虚实的形态如何界定？难道可以通过留针呼吸引来作为定准吗）？岐伯说：刺虚证必须使其正气充实，刺实证必须使其邪气消退（言要以气至有效为准，不必守息数为定法。《针解论》说：刺实证须使其虚，留针待阴气隆至乃去针；刺虚证须使其实，阳气隆至针下热乃去针）。经气已至，谨慎守护不要失误（《针解论》说：谨慎守护不要失误，不要更改。更改指变法而失经意。言得气至必宜慎守，不变其法，否则反招损害）。深浅在于心意，远近若一（言精心专一。所针经脉虽深浅不同，但补泻皆如一穴之专意。《针解论》说：浅深在志指知病之内外；远近如一指浅深其候等。注云：气虽近远不同，然其测候皆以气至而有效也）。如同面临深渊，手如握虎，不被众多事物干扰（《针解论》曰：如临深渊不敢堕慢，言不敢堕慢失补泻之法；手如握虎欲其壮也，壮谓持针坚定。经文说持针之道坚定为宝。神无营于众物者，静志观病患，无左右视。言目绝妄视，心专一务，则用之必中，无惑误也。出自《保命存形论》）。
岐伯说：天地温和则经水安静，天寒地冻则经水凝涩，天暑地热则经水沸溢，卒风暴起则经水波涌而陇起。邪气进入脉中，寒则血凝涩，暑则气淖泽，虚邪因而侵入，也像经水遇风一样。经脉动脉，其至也亦时而陇起，行于脉中循循然（顺动貌，言随顺经脉之动息，因循呼吸之往来，但形状或异尔）。其至寸口中，手触之时，时而大时而小，大则邪至，小则平，其行无常处（大谓大常平之形，小者非纯小，比大则谓之小，若无大以比则自是平常之经气耳。然邪气因其阴气则入阴经，因其阳气则入阳脉，故其行无常处）。在阴与阳，不可为度（随经脉之流运也）。从而察之，三部九候，卒然逢之，早遏其路（逢谓逢遇，遏谓遏绝。三部之中九候之位，卒然逢遇当按而止之，即而泻之，迳路既绝则大邪之气无能为也）。曰：候气奈何？曰：夫邪去络入于经也（邪入舍于络脉，留而不去则入舍于经）。舍于血脉之中，其寒温未相得，如涌波之起也，时来时去，故不常在（周流于十六丈二尺经脉之分，故不常在于所候之处）。故曰：方其来也，必按而止之，止而取之，无逢其冲而泻之（冲谓应水刻数之平气。《灵枢经》曰：水下一刻人气在太阳，水下二刻人气在少阳，水下三刻人气在阳明，水下四刻人气在阴分。然气在太阳则太阳独盛，气在少阳则少阳独盛。夫见独盛者便谓邪来，以针泻之则反伤真气，故下文曰）。真气者，经气也，经气大虚，故曰其来不可逢，此之谓也（经气应刻乃谓为邪，工若泻之则深误也，故曰其来不可逢）。故曰：候邪不审，大气已过，泻之则真气脱，脱则不复，邪气复至而病益蓄，故曰其往不可追，此之谓也（已随经脉之流去，不可复追召使还）。不可挂以发者（言轻微而有尚且知之，况若涌波不知其至也。愚谓邪至之时不可毫发差误，即当泻而去之）。待邪之至时而发针泻矣，若先若后者，血气已尽（尽当作虚），其病不可下（言而不取而取失时也）。故曰：知其可取如发机（喻迅疾，应前不可挂以发句），不知其取如扣椎（喻冥顽，即下文所云也）。故曰：知机道者不可挂以发，不知机者扣之不发，此之谓也（机者动之微，言贵知其微也。出自《离合真邪论》）。
黄帝说：我听说补泻未得其意。岐伯说：泻必用方。方者，以气方盛也，以月方满也，以日方温也，以身方定也，以息方吸而内针，乃复候其方吸而转针，乃复候其方呼而徐引针，故曰泻必用方，其气而行焉（方犹正也。泻邪气出则真气流行矣）。补必用员。员者，行也，行者，移也（行谓宣不行之气令其必行，移谓移未复之脉俾其平复）。刺必中其荣，复以吸排针也（针入至血谓之中荣）。吸则内针，无令气忤，静以久留，无令邪布，吸则转针，以得气为故，候呼引针，呼尽乃去，大气皆出，故命曰泻（愚按：补则久留，今泻而曰静以久留，而先补者若真气不足，针乃泻之则经脉不满，邪气无所排遣，故先补真气令足后乃泻出其邪矣。引谓引出去，谓离穴。候呼而引至其门，呼尽乃离穴户则经气审以平定，邪气无所拘留，故大邪之气随针而出也。呼谓气出，吸谓气入，转谓转动大气大邪之气错乱阴阳者）。扪而循之，切而散之，推而按之，弹而怒之，抓而下之，通而取之，外引其门以闭其神（扪循谓手摸，切谓指按。扪而循之欲气舒缓，切而散之使经脉宣散，推而按之排蹙其皮也，弹而怒之使脉气满也，抓而下之置针准也，通而取之以常法也。愚谓通而取之总结上文，盖言针刺通用此法而取之。外引其门以闭其神则推而按之者也，谓蹙按穴外之皮，盖其所刺之穴门户不开则神气内守，故云以闭其神。下文曰：推阖其门，令神气存，此之谓也）。呼尽内针，静以久留，以气至为故（言必以气至而为去针之故，不以息之多数而便去针也）。如待所贵，不知日暮（专于候气也）。其气已至，适而自护（适调适也，护慎守也。言气已平调当慎守勿令改变使疾更生也。《针解论》曰：经气已至，慎守勿失是也。愚谓适者宜也，宜自慎守也）。候吸引针，气不得出，各在其处，推阖其门，令神气存，大气留止，故命曰补（候吸引针大气不泄，补之为义断可知矣。愚按：推阖其门已下乃详解上文三句义也。大气谓大经之气流行营卫者也）。
岐伯说：泻实者，气盛乃内针，针与气俱内，以开其门如利其户，针与气俱出，精气不伤，邪气乃下，外门不闭以出其疾，摇大其道如利其路，是谓大泻，必切而出，大气乃屈（言欲开其穴而泻其气也。切谓急也，急出其针也，疾出而徐按之也。大气谓大邪气，屈谓退屈也）。补虚者，持针勿置，以定其意，候呼内针，气出针入，针孔四塞，精无从去，方实而疾出针，气入针出，热不得还，闭寒其门，邪气布散，精气乃得存，动气候时，近气不失，远气乃来，是谓追之（言但密闭穴俞勿令其气散泄也。近气谓已至之气，远气谓未至之气也。欲动经气而为补者，必候水刻气之所在而刺之，是谓得时而调之。进言补也。《针经》曰：追而济之，安得无补是也。出自《调经论》）。
黄帝问：补泻奈何？岐伯说：此攻邪也，疾出以去盛血，而复其真气。此邪新客，溶溶未有定处也（视有血者取之。言邪之新客未有定居，推针补之则随补而前进，若引针致之则随引而留止也）。逆而利之，刺出其血，其病立已（逆迎也。出自《离合真邪论》）。
岐伯说：刺虚则实之者，针下热也，气实乃热也；满而泄之者，针下寒也，气虚乃寒也；菀陈则除之者，出恶血也（菀积也，陈久也。言络脉之中血积而久者，刺而去之也）；邪盛则虚之者，出针勿按（邪者不正之目，非本经气也。出针勿按穴俞且开，故得经虚邪气发泄也）；徐而疾则实者，徐出针而疾按之；疾而徐则虚者，疾出针而徐按之。刺实须其虚者，留针阴气隆至乃去针也；刺虚须其实者，阳气隆至针下热乃去针也（言要以气至而有效）。经气已至，慎守勿失者，勿更改也；浅深在志者，知病之内外也；远近如一者，浅深其候等也（《针解论》）。夫实者气入也，虚者气出也（入为阳，出为阴。阴生于内故出，阳生于外故入。愚谓入者言皮肤致密其气固闭于内也，出者皮肤疏豁其气发泄于外也）。气实者热也，气虚者寒也（阳盛则阴内拒故热，阴盛则阳外微故寒）。入实者右手开针空也，入虚者左手闭针空也（言用针补泻也。右手持针，左手捻穴，故实者右手开针空以泻之，虚者左手闭针空以补之。出自《刺志论》）。经病者治其经，孙络病者治其孙络血（有血留止刺而去之。《灵枢》曰：经脉为里，支而横者为络，络之别者为孙络。是知孙络则络之别支而横者）。血病身有痛者治其经络，其病在奇邪，奇邪之脉则缪刺之（奇谓奇缪不隅之气而与经脉缪处也。故缪刺之。缪刺者刺络脉，左取右，右取左也）。留瘦不移，节而刺之（病气淹留形容减瘦，订不移易则消息节级养而刺之）。上实下虚，切而从之（按切随其病之所在而取之）。索其结络脉，刺出其血，以见通之（结谓血结于络中也。血去则经遂通矣。以见通之一本作以通其气。出自《三部九候论》）。刺阳明出血气，刺太阳出血恶气，刺少阳出气恶血，刺太阴出气恶血，刺少阴出气恶血，刺厥阴出血恶气（明三阴三阳血气多少之刺约也。按《太素》云：阳明太阴为表里，其血气俱盛，故病泻血气。前文太阴一云多血少气，一云多气少血。详《太素》血气并泻之旨，二说俱未为得。出自《血气形志论》）。
黄帝说：春亟治经络，夏亟治经俞，秋亟治六腑，冬则闭塞，闭塞者用药而少针石也（亟犹急也。闭塞谓气之门户闭塞也）。所谓少针石也，非痈疽之谓也。痈疽不得顷时回（虽气门闭塞，然痈疽气烈内作大脓，不急泻之则烂筋腐骨，故虽冬月亦宜针以开之。盖以此病顷时回转之间，过而不泻则穿通脏腑。出自《通评虚实论》）。
凡刺胸腹必避五脏（心肺在膈上，肾肝在膈下，脾居中，故刺胸腹必避之。损之则五神去而死矣）。中心环死（谓气周身一日死也），其动为噫（心在气为噫）。中肝五日死，其动为语（肝在气为语）。中脾十日死（一本作十五日），其动为吞（脾在气为吞）。中肾六日死，其动为嚏（肾在气为嚏）。中肺三日死，其动为咳（肺在气为咳）。中胆一日半死，其动为呕（胆气勇故为呕）。中膈者皆为伤中，其病虽愈不过一岁必死（五脏之气同主一年，膈伤则五脏之气互相克伐，故不过一岁必死。按《诊要经终论》中脾五日死，注云土数五也；中肾七日死，注云水成数六，水数毕至七日死；中肺五日死，注云金成数四，金数毕至五日死；中肝缺而不言。按《刺禁论》《四时刺逆从论》《诊要经终论》文相重复，皆岐伯言之而死日变动不同，传之误也）。刺避五脏者，知逆从也。所谓从者，膈与脾肾之处，不知者反之（肾着养脾居中，膈连胁际。知者为顺，不知者反伤其脏）。刺胸腹者，必以布著之（如缠缴也），乃从单布上刺（形定则不误中五脏）。刺之不愈，复刺（要以气至为故。《针经》曰：刺之气不至，无问其数；刺之气至，去之勿复针是也）。刺针必肃（谓肃静所以候气之存亡）。刺肿摇针（以出脓血故也）。经刺勿摇（经气不欲泄，故《诊要经终论》）。
岐伯说：脏有要害，不可不察。肝生于左，肺藏于右，心部于表，肾治于里，脾谓之使，胃为之市（杨上善云：肝为少阳阳长之始，故曰生；肺为太阴阴脏之初，故曰藏；心为五脏部主，故称部；肾间动气内治五脏，故曰治）。膈肓之上，中有父母（杨上善云：心下膈上为肓，心为阳父也，肺为阴母也。肺主气，心主血，共营卫于身故为父母）。七节之旁，中有小心（小心谓真心神灵之宫室。杨上善云：小心作志心。脊有三七二十一节，肾在下七节之旁，肾神曰志）。从之有福，逆之有咎（八者人之所以生，形之所以成，故随顺之则福延，逆害之则咎至。出自《刺禁论》）。
刺跗上中大脉，血出不止死（跗为足跗，大脉动而不止者胃之大经）。刺面中溜脉，不幸为盲（溜脉手太阳任脉之交会。手太阳脉自颧斜行至目内眦，任脉自鼻鼽两旁上行至瞳子下，故刺面中之为盲）。刺头中
Qibo said: Those skilled in using acupuncture guide Yang from Yin (treating Yang diseases by treating Yin) and guide Yin from Yang (treating Yin diseases by treating Yang); they treat the left side of the body with points on the right, and the right side with points on the left; they deduce the patient's condition from their own understanding, and understand interior conditions through exterior manifestations. By observing the principles of excess and deficiency in Yin/Yang, left/right, and exterior/interior, if subtle signs are detected, one must avoid excessive treatment to prevent danger. (I interpret "guiding Yang from Yin" as treating Yin to resolve Yang disorders, and "Yin to resolve Yang" as treating Yang to resolve Yin disorders. "Treating left with right" means stimulating the left to influence the right, and vice versa. As stated in the *Wu Chang Zheng Da Lun*: for disorders of Qi reversal, treat the lower part for upper disorders, the upper part for lower disorders, and the lateral parts for middle disorders—this is the same principle. "Knowing the other through oneself" implies empathetic observation, while "knowing the interior through the exterior" implies comprehending internal states via external signs. "Excess and deficiency" summarizes the above, referring to the observation of imbalances in Yin/Yang, left/right, and exterior/interior. Thus, a skilled acupuncturist does not wait for full-blown symptoms to identify imbalances but recognizes organ deviations at the slightest sign. Understanding this deeply ensures that acupuncture practice avoids peril. [From *Yin Yang Ying Xiang Da Lun*])
Qibo said: When the weather is warm and sunny, human blood flows smoothly, and Wei Qi (Defensive Qi) floats superficially; thus, blood is easily released, and Qi moves freely. When the weather is cold and cloudy, blood becomes viscous, and Wei Qi sinks deep. At the moon's birth (new moon), Blood and Qi begin to refine, and Wei Qi starts to circulate. At the moon's waning, Blood and Qi are abundant, and muscles are firm. At the moon's absence (full darkness), muscles weaken, meridians become empty, Wei Qi departs, and the form stands alone. Therefore, one must regulate Blood and Qi according to heavenly timing. Hence: do not puncture when it is cold; do not allow stagnation when it is warm; do not use reducing methods when the moon is waxing; do not use tonifying methods when the moon is full; do not treat (attack pathogens) when the moon is absent. To reduce when the moon is waxing causes Zang deficiency; to tonify when the moon is full causes overflowing Qi and stagnant blood in collaterals, termed "double excess." To treat when the moon is absent disrupts the meridians, confuses Yin and Yang, blurs the distinction between True Qi and Pathogens, leads to pathogenic stagnation, and causes external deficiency and internal chaos, allowing evil Qi to arise. [From *Ba Zheng Shen Ming Lun*]
Qibo said: The essence of all acupuncture lies first in regulating the Shen (Spirit/Mind) (concentrating the spirit, remaining still and undisturbed; this is the crux of acupuncture). After determining the pulse patterns of the Five Zang organs and preparing the Nine Palpations, one then focuses on the method of needle insertion. One should not be misled by unseen pulses or unheard ominous signs; instead, integrate internal and external factors without letting physical appearance precede holistic assessment. (The "unseen pulses" refer to the Seven Diagnoses; the "unheard omens" refer to mutual overacting among Zang organs. "Integrating internal and external" means harmonizing Form and Qi. "Not letting form precede" means not judging the patient's condition based on one's own physical state or biases. As stated below, one must not merely observe external forms while neglecting the harmony of internal Qi.) One may ponder and study these principles thoroughly before applying them to a patient. (To "ponder" means to master through repeated reflection. The Classic says: "Be cautious and familiar with Yin and Yang; do not consult with the multitude." This is similar. Humans present Deficiency or Excess patterns; avoid approaching patients with severe Deficiency syndromes (Five Deficiencies) to prevent error, and do not delay treating those with severe Excess syndromes (Five Excesses). When the moment for needling arrives, the opportunity is fleeting (The difference between Deficiency and Excess is not about distance but the temporary fluctuation of Blood and Qi. Before manifestation, one observes patiently like clouds gathering; during manifestation, it vanishes like lightning, leaving no time for hesitation. Speed and slowness differ greatly). The hand movements must be focused and deliberate; the needle must be bright and evenly balanced. (Using the needle requires single-minded concentration. "Bright and even" refers to a smooth, well-balanced needle). Calmly observe the changes in Qi arrival; this is called perceiving the invisible (Invisible refers to the unseen changes in Blood and Qi. Thus, one calmly observes respiration, weighs the principles, and monitors adjustments in the meridians. Although precise intent is applied under the needle, the exact nature of change remains elusive. The Classic says: "Observing the invisible" means recognizing that Form, Qi, Ying, and Wei do not manifest externally, yet the skilled practitioner perceives them by correlating temperature, lunar phases, and seasonal Qi fluctuations. They anticipate changes before they appear externally, hence "observing the invisible"). Seeing Qi arrive like the call of crows, responding like millet falling, following its flight like birds, one cannot know who directs it. (The crow-like sound expresses admiration for Qi arrival; the millet-like sound praises the response. The efficacy of acupuncture is like seeing birds fly in the air; one cannot know the hidden controller. It is merely observing meridian fullness/emptiness as evidence, unaware of the summoner). Latent like a drawn crossbow, rising like a triggered mechanism. (When Qi has not yet responded to the needle, it lies latent like a still crossbow; when it responds, it rises swiftly like a released trigger). The Yellow Emperor asked: How does one distinguish Deficiency from Excess? Qibo replied: Tonifying Deficiency requires making it Solid; Reducing Excess requires making it Empty. (This means relying on Qi arrival and efficacy rather than fixed breath counts. *Zhen Jie Lun* states: For Excess, retain the needle until Yin Qi arrives fully; for Deficiency, retain until Yang Qi arrives and warmth is felt under the needle). Once Jing Qi (Meridian Qi) has arrived, guard it carefully and do not deviate (*Zhen Jie Lun*: Do not change the method once Qi arrives, lest you harm the patient). Depth and distance depend on mental focus; consistency applies regardless of location. (Mental focus is key. Whether shallow or deep, the intention for tonification/reduction remains singular. *Zhen Jie Lun*: "Depth depends on mind" means knowing the interior/exterior location of disease; "Distance is uniform" means monitoring Qi arrival is equal regardless of depth. Note: Regardless of proximity, efficacy is determined by Qi arrival). Be like facing an abyss; hold the needle as if grasping a tiger; let your spirit not be distracted by external objects (*Zhen Jie Lun*: "Facing an abyss" means avoiding negligence in tonification/reduction techniques; "Grasping a tiger" implies firmness and stability in holding the needle. The Classic says: "Firmness is the treasure of holding the needle." "Spirit not distracted" means calming the mind, observing the patient without darting eyes. Avoiding visual distractions and focusing the heart ensures accuracy and prevents error. [From *Bao Ming Cun Xing Lun*]).
Qibo said: When Heaven and Earth are mild, the waters of meridians are calm; when cold and frozen, they congeal; when hot, they boil; when sudden storms rise, they surge. Similarly, when pathogens enter the vessels, Cold causes blood to congeal, Heat makes Qi fluid, and Vacuous Evil invades like wind affecting water. The pulse of the arteries rises intermittently, moving smoothly within the vessels. At the Cunkou (Radial artery), the pulse appears large or small; large indicates Pathogen presence, small indicates peace. Its movement is unpredictable. (Large reflects the normal pulse shape; small is relative. Pathogens enter Yin meridians during Yin times and Yang meridians during Yang times, hence their unpredictable movement). In Yin and Yang, there is no fixed measure; follow and observe the Three Regions and Nine Palpations. If encountered suddenly, block the path early. (Encountering means meeting the pathogen; blocking means obstructing its route. At the Nine Palpation sites, if the pathogen is met, press and stop it, then reduce it. Cutting off the path renders major pathogens powerless). Asked: How to monitor Qi? Answer: Pathogens move from Collaterals into Meridians. (Pathogens lodge in Collaterals; if not expelled, they enter Meridians). Lodging in Blood vessels, their temperature fluctuates like waves, coming and going, so they are not always present in the monitored area. Thus: When they come, press and stop them, then treat; do not reduce when the Peak Qi (Zhong Qi) arrives. (Peak Qi refers to the balanced Qi at specific hourly intervals. *Ling Shu* states: At the first water click, Qi is in Taiyang; second in Shaoyang, etc. If Qi is strong in Taiyang, it is not necessarily Pathogen; reducing it would damage True Qi. Hence...). True Qi is Jing Qi. If Jing Qi is severely deficient, one must not reduce upon its arrival; this is what is meant. Thus: If one fails to examine the Pathogen properly and reduces after the Major Qi has passed, True Qi will be depleted and unable to recover. The Pathogen will return, and the disease will worsen. Hence: What has gone cannot be pursued. (Once the Pathogen has moved along the meridians, it cannot be recalled). One must not miss by a hair's breadth. (Even slight errors matter; if the Pathogen approaches like a wave, one must act instantly without delay). Wait for the Pathogen to arrive, then insert the needle to reduce. If one acts too early or too late, the Blood and Qi will be exhausted (deficient), and the disease cannot be cured. Thus: Knowing when to treat is like releasing a trigger; not knowing is like striking a blunt mallet. Thus: Those who know the Way of the Mechanism do not miss by a hair; those who do not strike even when hit. This is the meaning. [From *Li He Zhen Xie Lun*].
The Yellow Emperor said: I have heard of tonification and reduction but do not grasp their essence. Qibo said: Reduction must use the Method of Fang (Square/Upright). Fang means: Qi is abundant, the Moon is full, the Day is warm, the Body is settled, and the Breath is inhaling. Insert the needle during inhalation, rotate it during inhalation, and slowly withdraw it during exhalation. Thus, Reduction uses Fang, allowing Qi to flow. (Fang means upright/correct. Reducing Pathogens allows True Qi to circulate). Tonification must use the Method of Yuan (Circle/Round). Yuan means movement; movement means shifting. (Moving stagnant Qi to restore circulation; shifting unbalanced pulses to equilibrium). Puncture must hit the Ying (Nutrient) point, and expel the needle during inhalation. (Inserting needle to the blood level constitutes hitting Ying). Insert during inhalation to prevent Qi conflict; retain quietly for a long time to prevent Pathogen spread; rotate upon inhalation until Qi arrives; withdraw upon exhalation, removing completely at the end of exhalation. All Major Qi exits; this is called Reduction. (Note: Tonification usually involves retention. Here, "quiet retention" before reduction ensures sufficient True Qi to expel Pathogens. Withdrawing during exhalation flattens the Qi and traps no Pathogen. Exhalation is Qi exiting; inhalation is Qi entering; rotation moves chaotic Qi). Palpate and stroke, press and scatter, push and press, flick to swell, grasp to descend, pass and extract, draw the gate outward to close the Spirit. (Palpating soothes Qi; pressing scatters stasis; pushing compresses skin; flicking swells the vessel; grasping positions the needle; passing extracts via standard method. "Closing the gate" means pressing the skin around the acupoint to keep Shen/Qi inside. See also: "Push and close the gate to preserve Shen"). Insert at the end of exhalation; retain quietly until Qi arrives. (Qi arrival determines removal, not breath count). Wait for the precious Qi as if waiting for a guest, forgetting the time. (Focus entirely on monitoring Qi). Once Qi arrives, adjust and guard carefully. (Adjustment means balance; guarding means maintaining stability. *Zhen Jie Lun*: "Guard Qi once arrived, do not lose it"). Monitor inhalation to withdraw the needle; ensure Qi does not escape; stay at the site; push and close the gate to preserve Shen and stop Major Qi. This is called Tonification. (Preventing Qi loss defines Tonification. "Closing the gate" explains the previous steps. Major Qi refers to the circulating Qi of Ying and Wei in the main meridians).
Qibo said: To reduce Excess, insert the needle when Qi is abundant. Needle and Qi enter together, opening the gate like a door. Needle and Qi exit together, sparing Essence, allowing Pathogen to leave. Leave the gate open to expel the illness. Shake the needle to widen the pathway; this is Great Reduction. Withdraw quickly, and the Major Pathogen retreats. (Opening the acupoint to drain Qi. "Cut" means quick withdrawal followed by slow pressing. "Major Pathogen" is the evil Qi; "Retreat" means subsiding). To tonify Deficiency, hold the needle steady to calm the mind. Insert during exhalation (Qi out, needle in). Seal the pore tightly so Essence cannot escape. When Solidity is achieved, withdraw quickly. Qi enters, needle exits; warmth is retained. Close the gate against Cold. Pathogens disperse, Essence is preserved. Move and time correctly; do not lose near Qi, await far Qi. This is called "Pursuing." (Sealing the acupoint prevents leakage. "Near Qi" is arrived Qi; "Far Qi" is unarrived Qi. Timing with water clocks ensures correct adjustment. *Zhen Jing* says: "Pursue and assist, how can there be no tonification?" [From *Tiao Jing Lun*]).
Yellow Emperor asked: How to perform tonification and reduction? Qibo said: This attacks Pathogens. Quickly withdraw to remove盛 Blood (excessive blood) and restore True Qi. This Pathogen is newly arrived, fluid and unsettled. Counter it and prick to bleed; the disease resolves immediately. [From *Li He Zhen Xie Lun*].
Qibo said: Treating Deficiency makes it Solid; heat under the needle indicates Qi Solidity. Filling and draining makes it Empty; cold under the needle indicates Qi Deficiency. Removing accumulated/stagnant blood eliminates bad blood. (Accumulated and old blood in collaterals should be pricked out). Excess made Empty: withdraw needle without pressing. (Leaving the acupoint open allows Pathogen to vent). Slow withdrawal/fast pressing creates Solidity; fast withdrawal/slow pressing creates Emptiness. Reducing Excess requires retaining until Yin Qi arrives; Tonifying Deficiency requires retaining until Yang Qi arrives and warmth is felt. (Efficacy depends on Qi arrival). Once Jing Qi arrives, guard it carefully; do not change methods. Depth depends on mind; distance is uniform. (*Zhen Jie Lun*). Excess involves Qi entering (Yang/Skin closing); Deficiency involves Qi exiting (Yin/Skin opening). Excess feels Hot; Deficiency feels Cold. (Yang excess repels Yin internally causing Heat; Yin excess weakens Yang externally causing Cold). For Excess, the Right Hand opens the needle hole (to reduce); for Deficiency, the Left Hand closes the needle hole (to tonify). [From *Ci Zhi Lun*]. Treat Meridian diseases at the Meridians; treat Sun-Luo (Branch Collateral) diseases at the Sun-Luo blood. (Prick out stagnant blood. *Ling Shu*: Main vessels are Meridians; branching horizontal ones are Collaterals; further branches are Sun-Luos). For Blood diseases with body pain, treat Meridians and Collaterals. For Strange Pathogens in Strange Meridians, use Mu Ci (Mirror Needling/Lateral Pricking). (Strange Qi opposes regular meridians; Mu Ci treats left with right, right with left). For lingering emaciation without movement, puncture according to rhythm/season. (Adjust treatment based on chronicity). For Upper Excess/Lower Deficiency, palpate and follow the path. (Press and locate the disease site). Seek knotted collaterals, prick to bleed, to see clearance. (Blood knots clear upon bleeding. [From *San Bu Jiu Hou Lun*]). Stimulate Yangming to release Blood and Qi; Taiyang to release Blood and evil Qi; Shaoyang to release Qi and evil Blood; Taiyin/Shaoyin/Jueyin to release Qi and evil Blood. (Clarifies blood/qi abundance in Six Channels. *Tai Su* notes Yangming/Taiyin have abundant Blood/Qi. Previous texts vary on Taiyin. Both views on simultaneous reduction are debated. [From *Xue Qi Xing Zhi Lun*]).
Yellow Emperor said: In Spring, urgently treat Meridians and Collaterals; Summer, Meridians and Shu Points; Autumn, Six Fu Organs; Winter, closure—use herbs and minimize needles/stones. (Urgent = timely. Closure = blocked Qi portals). Minimizing needles/stones does not apply to Carbuncles and Ulcers. Carbuncles/Ulcers cannot wait a moment. (Even with closed portals, severe internal pus requires urgent drainage to prevent bone/muscle rot. Winter needling is necessary. [From *Tong Ping Xu Shi Lun*]).
All punctures of Chest/Abdomen must avoid the Five Zang. (Heart/Lung above diaphragm; Liver/Kidney below; Spleen center. Damaging them kills the Five Spirits). Hitting Heart causes death in one day; movement manifests as Belching (Heart governs Belching). Hitting Liver causes death in five days; movement manifests as Talking (Liver governs Talking). Hitting Spleen causes death in ten days (some say fifteen); movement manifests as Swallowing (Spleen governs Swallowing). Hitting Kidney causes death in six days; movement manifests as Sneezing (Kidney governs Sneezing). Hitting Lung causes death in three days; movement manifests as Cough (Lung governs Cough). Hitting Gallbladder causes death in half a day; movement manifests as Vomiting (Gallbladder courage causes vomiting). Hitting Diaphragm injures the Middle; though healing, death occurs within a year. (Five Zang Qi governs one year; Diaphragm injury causes mutual conquest, leading to death. Discrepancies in death days across texts are transmission errors. [See *Zhen Yao Jing Zhong Lun*, *Ci Jin Lun*, *Si Shi Ni Cong Lun*]). Avoiding Zang requires knowing Reversal and Compliance. Compliance means respecting Diaphragm, Spleen, and Kidney locations; ignorance causes injury. (Kidney nourishes Spleen; Diaphragm connects to ribs. Knowing this is compliance; ignoring it is injury). When puncturing Chest/Abdomen, cover with cloth (like binding), then puncture through the single cloth to fix the form and avoid Zang. If not healed, repeat. (Repeat only until Qi arrives. *Zhen Jing*: If Qi doesn't arrive, don't count; if it arrives, stop). Needles must be handled solemnly (Calmness monitors Qi life/death). For swelling, shake the needle (to drain pus/blood). For Meridian needling, do not shake (to prevent Qi leakage. [See *Zhen Yao Jing Zhong Lun*]).
Qibo said: Zang organs have vital points that must be observed. Liver generates on the Left; Lung stores on the Right; Heart regulates the Exterior; Kidney governs the Interior; Spleen is the Envoy; Stomach is the Market. (Yang Shangshan commentary: Liver is Shaoyang, start of Yang growth; Lung is Taiyin, start of Yin storage; Heart is head of Zang regulation; Kidney's moving Qi governs Zang internally). Above the Diaphragm and Huang (Epigastrium), there are Parents. (Heart is Yang Father; Lung is Yin Mother. Together they manage Ying/Wei). Beside the seventh vertebra from the bottom, there is the Small Heart. (Small Heart is the palace of True Spirit. Yang Shangshan: Small Heart is Zhi Will. Spine has 21 segments; Kidney is below the 7th; Kidney Spirit is Zhi). Following brings fortune; reversing brings disaster. (These eight points sustain life and form; following brings longevity, reversing brings calamity. [From *Ci Jin Lun*]).
Puncturing the dorsum of the foot and hitting a major vessel with unceasing bleeding causes death (Foot dorsum major vessel is the Stomach's great meridian). Puncturing flowing vessels in the face unfortunately causes blindness. (Flowing vessels are intersections of Hand-Taiyang and Ren Mai. Hand-Taiyang runs from cheek to inner eye corner; Ren Mai runs from nose sides to below pupil. Puncturing here causes blindness). Puncturing the head...