此篇为《内经》言针法之祖。虽所用之针，古今沿革不同，而所云针法之精微奥妙，万世不能出其范围。
针灸家不读此篇，是数典而忘其祖，不知其如何措手矣。
黄帝问于岐伯曰∶余子万民，养百姓，而收其租税。余哀其不给，而属有疾病。余欲勿使被毒药，无用
砭石，欲以微针通其经脉，调其血气，营其逆顺出入之会。令可传于后世，必明为之法，令终而不灭，久而不
绝，易用难忘，为之经纪。异其章，别其表里，为之终始。令各有形，先立针经。愿闻其情。岐伯答
曰∶臣请推而次之，令有纲纪，始于一，终于九焉。请言其道。小针之要，易陈而难入，粗守形，上守神，
神乎，神客在门，未睹其疾，恶知其原。刺之微，在速迟，粗守关，上守机，机之
动，不离其空，空中之机，清静而微，其来不可逢，其往不可追。知机之道者，不可挂以发，不知机道，
叩之不发，知其往来，要与之期，粗之暗乎，妙哉工独有之。往者为逆，来者为顺，明知逆顺，正行无问。
迎而夺之，恶得无虚，追而济之，恶得无实，迎之随之，以意和之，针道毕矣。
凡用针者，虚则实之，满则泄之，宛陈则除之，邪胜则虚之。大要曰∶徐而疾则实，疾而徐则虚。言
实与虚，若有若无，察后与先，若存若亡，为虚与实，若得若失。
虚实之要，九针最妙，补泻之时，以针为之。泻曰∶必持内之，放而出之，排阳得针，邪气得泄。按
而引针，是谓内温，血不得散，气不得出也。补曰随之，随之意若妄之，若行若按，
如蚊虻止，如留如还，去如弦绝，今左属右，其气故止，外门已
闭，中气乃实，必无留血，急取诛之。持针之道，坚者为宝，正指直刺，无针左右，神在秋毫，属意病者，审
视血脉者，刺之无殆。方刺之时，必在悬阳，及与两卫，神属勿去，知病存亡。血
脉者，在 横居，视之独澄，切之独坚。
九针之名，各不同形∶一曰 针，长一寸六分，二曰员针，长一寸六分，三曰 针，长三寸半；四曰
锋针，长一寸六分；五曰 针，长四寸，广二分半；六曰员利针，长一寸六分；七曰毫
针，长三寸六分，八曰长针，长七寸，九曰大针，长四寸。 针者，头大末锐，去泻阳气。员针者，针如
卵形，揩摩分间，不得伤肌肉，以泻分气。 针者，锋如黍粟之锐，主按脉勿陷，以致
其气。锋针者，刃三偶，以发痼疾。 针者，末知剑锋，以取大脓。员利针者，大如 ，且员且锐，中身
微大，以取暴气。毫针者，尖如蚊虻喙，静以徐往，微以久留之而养，以取痛痹。长针
者，锋利身薄，可以取远痹。大针者，尖如挺，其锋微员，以泻机关之水也。九针毕矣。
夫气之在脉也，邪气在上，浊气在中，清气在下。故针陷脉则邪气出，针中脉则浊气出，针太深
则邪气反沉，病益。故曰∶皮肉筋脉各有所处，病各有所宜，各不同形，各以任其所宜。无
实无虚，损不足而益有余，是谓甚病，病益甚。取五脉者死，取三脉者 ；夺阴者死，夺阳者狂，针害毕矣。
刺之而气不至，无问其数；刺之而气至，乃去之，勿复针。针各有所宜，各不同形，各任其所为。
刺之要，气至而有效，效之信，若风之吹云，明乎若见苍天，刺之道毕矣。
黄帝曰∶愿闻五脏六腑所出之处。岐伯曰∶五脏五 ，五五二十五 。六腑六 ，六六三十六 。
经脉十二，络脉十五，凡二十七气，以上下，所出为井，所溜为荥，所注为 ，所行为
经，所入为合，二十七气所行，皆在五 也。节之交，三百六十五会，知其要者，一言而终，
不知其要，流散无穷。所言节者，
神气之所游行出入也，非皮肉筋骨也。睹其色，察其目，知其散复；一其形，听其动静，知其邪正。右主推
之，左持而御之，气至而去之。
凡将用针，必先诊脉，视气之剧易，乃可以治也。五脏之气已绝于内，而用针者反实其外，是谓重竭，
重竭必死，其死也静，治之者，辄反其气，取腋与膺；五脏之气已绝于外，而用针者反实其内，是谓逆厥，
逆厥则必死，其死也躁，治之者，反取四末。刺之害中而不去，则精泄；害中而去，则致气。精泄则病
益甚而 ，致气则生为痈疡。
五脏有六腑，六腑有十二原，十二原出于四关，四关主治五脏。五脏有疾，当取之十二原，十二原者，
五脏之所以禀三百六十五节气味也。五脏有疾也，应出十二原，而原各有所出，明知其原，睹其应，而知五
脏之害矣。阳中之少阴，肺也，其原出于太渊，太渊二，阳中之太阳，心也，其原出于大陵，大陵二。阴
中之少阳，肝也，其原出于太冲，太冲二。阴中之至阴，脾也，其原出于太白，太白二。阴中之太阴，肾也，
其原出太溪，太溪二。膏之原，出于鸠尾，鸠尾一。肓之原，出于脖 ，脖 一。
凡此十二原者，主治五脏六腑之有疾者也。胀取三阳，飧泄取三阴。
今夫五脏之有疾也，譬犹刺也，犹污也，犹结也，犹闭也。刺虽久，犹可拔也；污虽久，犹可雪也；结
虽久，犹可解也；闭虽久，犹可决也。或言久疾之不可取者，非其说也。夫善用针
者，取其疾也，犹拔刺也，犹雪污也，犹解结也，犹决闭也。疾虽久，犹可毕也。言不可治者，未得其术也。
刺诸热者，如以手探汤；刺寒清者，如人不欲行。阴有阳疾者，取之下陵三里，正往无殆，气下乃止，
不下复始也。疾高而内者，取之阴之陵泉，疾高而外者，取之阳之陵泉也。
本篇是《黄帝内经》中论述针刺方法的源头。虽然所使用的针具，古今有所演变和不同，但其中所述针刺技术的精微奥妙，万世都不能超出其范围。
针灸家如果不读这篇经文，就是数着典故却忘记了它的祖先，不知道该如何下手施针了。
黄帝向岐伯问道：我养育百姓，收取他们的租税。我怜悯他们生活不充裕，而且有人患病。我想让他们不使用毒药，不用砭石治疗，而是用微小的针具来疏通他们的经脉，调和气血，使营卫之气在逆顺出入的交会处正常运行。希望这些方法能流传于后世，必须明确制定法则，使其永久不灭，长久不绝，易于使用且不易忘记，作为纲领规范。区分章节，辨别表里，确立始终。让每种针具有不同的形状，先建立《针经》。我希望了解其中的情由。
岐伯回答说：请让我推演并排列次序，使其有纲纪，从一数起，到九数结束。请允许我讲述其中的道理。小针的要领，容易陈述却难以深入掌握。粗疏的医生只拘泥于形体表象，高明的医生则注重观察神气变化。神气微妙，邪客入侵如同在门户之前，尚未看清病症，怎么知道它的根源呢？针刺的精妙之处，在于速度的快慢。粗疏的医生只固守关节部位，高明的医生则把握气机变化的枢纽。气机的变动，不离腧穴（空），腧穴中的气机，清静而细微。邪气来的时候不可迎击（逢），邪气去的时候不可追击。懂得气机之道的人，差错不会超过毫发；不懂气机之道的人，叩问也不会有反应。知道邪正往来的规律，关键在于把握时机。粗疏的医生对此昏暗不明，只有技艺高超的工匠才独得此妙。邪气离去为逆，正气到来为顺，明知逆顺，直行无碍。迎着邪气而夺之，怎么会不虚损？顺着正气而济助它，怎么会不充实？迎随结合，以意念调和，针刺的道理就完备了。
大凡使用针法，虚证就用补法使之充实，实证就用泻法使之泄出，瘀血陈积则去除它，邪气盛实则削弱它。大概的原则说：缓慢进针、快速出针为补法（实），快速进针、缓慢出针为泻法（虚）。谈论实与虚的变化，若有若无，观察治疗的先后顺序，若存若亡，判断虚与实，好像得到又好像失去。
虚实调理的关键，九种针具最为奇妙，补泻的时机，依靠针具来实现。所谓泻法：必须持针刺入，放出血液或邪气，推开阳分以得针，使邪气得以宣泄。按压并引导针体，这叫内温，血液不得散乱，气不得外泄。所谓补法：顺着正气而行，意念仿佛若无其事，似行似按，像蚊虻叮咬一样轻微，似留似还，拔针时像弓弦断裂一样迅速。现在左手属右（注：此处原文可能有误或特指手法，通常指左右手配合，暂译原意），气机自然停止，外门已闭，中气乃实，必定没有留血，急取诛伐之法。持针的原则，坚实稳固最为宝贵，正对穴位直刺，针身不偏左右，精神集中在毫毛般的细微之处，意念专注在病人身上，审视血脉，针刺就没有危险。在针刺的时候，必须关注患者的阳气（悬阳）以及两卫（卫气），精神专注不要离开，以此知晓病情的存亡。血脉，横卧于皮下，看它独自清澈，切按它独自坚硬。
九种针的名称，形状各不相同：第一种叫镵针，长一寸六分；第二种叫员针，长一寸六分；第三种叫鍉针，长三寸半；第四种叫锋针，长一寸六分；第五种叫铍针，长四寸，宽二分半；第六种叫员利针，长一寸六分；第七种叫毫针，长三寸六分；第八种叫长针，长七寸；第九种叫大针，长四寸。镵针，头大末端锐利，用于泻除阳气。员针，针身如卵形，揩摩分肉之间，不损伤肌肉，用以泻除分肉间的邪气。鍉针，锋尖如黍粟般锐利，主治按压脉管而不陷入，以聚集其气。锋针，刃口有三个侧面，用以治疗顽固性疾病。铍针，末端像剑锋，用以排出大量脓液。员利针，大小如牦牛尾毫毛，既圆又锐，中间略大，用以治疗暴发性气滞。毫针，尖细如蚊虻的口器，安静地缓慢进针，微微久留以滋养，用以治疗痛痹。长针，锋利且针身薄，可以治疗深部的远痹。大针，尖端像挺棍，锋尖微圆，用以泻除关节腔内的水湿。九种针具讲完了。
气在脉中的情况，邪气在上部，浊气在中部，清气在下部。所以针刺陷脉（浅表脉络）则邪气外出，针刺中脉则浊气外出，针刺过深则邪气反而下沉，病情加重。所以说：皮、肉、筋、脉各有所处的位置，病各有所宜，形状各不相同，各自顺应其所适宜的治疗方法。不要实证用补，不要虚证用泻，亏损不足而增加有余，这叫做重病，病情会更加严重。取五脉会导致死亡，取三脉会导致残疾；剥夺阴气会死，剥夺阳气会狂，针刺的危害就全在这里了。
针刺后如果气未至，不问次数多少；针刺后如果气已至，就停止针刺，不再重复。各种针各有适宜之处，形状不同，各自承担其作用。针刺的要领，在于气至而有效，效果的验证，就像风吹云散，明明白白看见苍天，针刺的道理就完备了。
黄帝说：我希望了解五脏六腑经气所出的部位。岐伯说：五脏各有五个腧穴，五五共二十五个腧穴。六腑各有六个腧穴，六六共三十六个腧穴。十二经脉，十五络脉，总共二十七气，上下运行，所出的部位称为井穴，流经的部位称为荥穴，灌注的部位称为输穴，运行的部位称为经穴，汇入的部位称为合穴。这二十七气的运行，都经过五脏的腧穴。骨节相交的地方，共有三百六十五个会穴，懂得要领的人，一句话就能概括；不懂得要领，就会流散无穷。所说的“节”，是神气游行出入的地方，不是皮肉筋骨。观察面色，察看眼睛，就知道神气的离散或恢复；统一身形，听取动静，就知道邪正的盛衰。右手推进针具，左手扶持控制，气至就停止针刺。
大凡要使用针法，必须先诊察脉象，观察病气的轻重难易，然后才可以治疗。如果五脏的内脏之气已经衰竭，而用针者反而在体表（外）进行补益，这叫做重竭，重竭必死，死时安静。治疗的人，反而错误地取了腋部和胸膺部的穴位；如果五脏的外在之气（卫气）已经衰竭，而用针者反而在体内（内）进行补益，这叫做逆厥，逆厥必死，死时躁动。治疗的人，反而错误地取了四肢末端的穴位。针刺的危害在于：中了病机却不及时停止，精气就会泄露；中了病机就停止，就会导致气机郁滞。精气泄露则病情更加严重甚至死亡，气机郁滞则会生痈疡。
五脏有六腑相配，六腑有十二个原穴，十二原穴出于四肢肘膝关节以下的四关，四关主治五脏疾病。五脏有病，应当取十二原穴治疗，十二原穴是五脏禀受三百六十五节气味的地方。五脏有病，会在十二原穴有所反映，而原穴各有所出，明白了原穴，看到其反应，就能知道五脏的损害了。阳中之少阴，是肺，其原穴出于太渊，太渊有两个；阳中之太阳，是心，其原穴出于大陵，大陵有两个。（注：此处原文有误，心之原穴应为神门，大陵为心包络原穴，依原文翻译）阴中之少阳，是肝，其原穴出于太冲，太冲有两个；阴中之至阴，是脾，其原穴出于太白，太白有两个；阴中之太阴，是肾，其原穴出于太溪，太溪有两个。膏的原穴，出于鸠尾，鸠尾有一个；肓的原穴，出于脖胦（脐下丹田区域），脖胦有一个。
凡是这十二个原穴，主治五脏六腑的疾病。胀满取三阳经，飧泄取三阴经。
如今五脏有病，就像刺入身体，就像弄脏东西，就像打结，就像闭塞。刺入虽久，还可以拔出；弄脏虽久，还可以洗净；打结虽久，还可以解开；闭塞虽久，还可以决通。有人说久病不可治，这种说法是不对的。善于使用针法的人，治疗疾病，就像拔刺，就像洗污，就像解结，就像决闭。疾病即使很久，也可以治愈。说不能治的，是没有掌握治疗方法罢了。
针刺各种热症，要像用手探热水一样快速；针刺寒症，要像人不想行走一样缓慢。阴分有阳热之疾，取下陵泉（足三里），正直进针不要懈怠，气降下来就停止，如果不降再重新开始。病位高而在内的，取阴陵泉；病位高而在外的，取阳陵泉。
This chapter is the origin of acupuncture methods in the *Neijing* (Inner Canon). Although the needles used have evolved differently from ancient to modern times, the subtlety and profundity of the acupuncture techniques described therein cannot be transcended by any generation.
Acupuncturists who do not study this chapter are like those who count their ancestors' deeds but forget their own origins; they do not know how to apply the needle.
The Yellow Emperor asked Qibo: "I nurture the people and collect taxes from them. I pity their insufficient livelihoods and the fact that some fall ill. I wish for them not to suffer from toxic medicines or use bian stones (stone scalpels), but instead use fine needles to unblock their meridians, regulate their qi and blood, and ensure the proper circulation of Ying (Nutritive) and Wei (Defensive) qi at the intersections of their flow. I want these methods to be passed down to future generations. They must be clearly defined with laws, ensuring they endure forever without extinction or interruption, are easy to use and remember, and serve as a framework. Differentiate the chapters, distinguish the interior and exterior, establish beginnings and endings. Give each needle a distinct shape, and first establish the *Classic of Needles*. I wish to hear the details."
Qibo replied: "Please allow me to deduce and arrange them in order, establishing a systematic framework, starting from one and ending with nine. Please permit me to explain the principles. The essence of the small needle is easy to state but difficult to master. Crude practitioners adhere only to physical forms, while superior practitioners observe Shen (Spirit/Mind). Shen is profound; when a guest pathogen enters the gate, before one can discern the disease, how can one know its origin? The subtlety of needling lies in speed and slowness. Crude practitioners guard only the joints, while superior practitioners guard the mechanism (Ji) of qi movement. This movement does not depart from the acupoint (Kong). The mechanism within the acupoint is clear, quiet, and subtle. When it arrives, it should not be met/aggressively treated; when it departs, it should not be pursued. One who understands the way of the mechanism will not err by even a hair's breadth; one who does not understand will find no response even if struck. Knowing the coming and going, one must seize the timing. Crude practitioners are dim-witted about this; only skilled artisans possess this妙 (wonder). Departing qi is Ni (Rebellious/Counter-flow); arriving qi is Shun (Smooth/Compliant). Clearly knowing the compliant and rebellious flows, one proceeds without hesitation. Meeting and draining [the pathogen] prevents deficiency; following and assisting [the healthy qi] prevents emptiness. Meeting and following, harmonizing with intention—thus the Way of the Needle is complete.
In general, when using needles: tonify deficiency to make it solid; drain excess to empty it; remove stasis and old accumulation; weaken excessive pathogenic factors. The general principle states: Slow insertion and rapid withdrawal constitutes Tonification (Shi); rapid insertion and slow withdrawal constitutes Drainage (Xu). Discussing excess and deficiency, there is a sense of presence and absence; observing the sequence of treatment, there is a sense of retention and loss. Judging deficiency and excess feels like gaining and then losing.
The key to regulating deficiency and excess lies in the Nine Needles, which are most excellent. The timing of tonification and drainage is achieved through the needle. Regarding Drainage: Hold the needle firmly, insert it, release the blood/qi, push away the Yang aspect to receive the needle, allowing pathogenic qi to vent. Press and guide the needle inward; this is called 'internal warming,' preventing blood from scattering and qi from escaping. Regarding Tonification: Follow the qi; your intention should seem absent. Move and press gently, like the stop of a mosquito or horsefly, lingering and returning. Withdraw the needle swiftly like a breaking bowstring. Coordinate left and right hands so that qi stops, the external gate closes, and internal qi becomes solid. Ensure no blood remains; urgently apply the method of eradication. The principle of holding the needle is firmness and stability. Point straight and pierce directly; do not deviate left or right. Focus your spirit on the finest details (autumn hair), direct your attention to the patient, examine the blood vessels carefully, and you will avoid danger. During needling, focus on the suspended Yang (consciousness/spirit) and the two Weis (Defensive Qi). Keep your spirit attached and do not leave, thereby knowing whether the disease will survive or perish. Blood vessels lie horizontally under the skin; visually they appear clear and distinct; upon palpation, they feel firm.
The names of the Nine Needles differ in shape:
1. Chan Needle (Chan Zhen): 1.6 cun long. Head is large, tip is sharp; used to drain Yang qi.
2. Yuan Needle (Yuan Zhen): 1.6 cun long. Needle body is egg-shaped; used for rubbing between muscle intervals without damaging muscles, to drain subcutaneous qi.
3. Di Needle (Di Zhen): 3.5 cun long. Tip is sharp like millet grains; used for pressing vessels without penetrating deeply, to gather qi.
4. Feng Needle (Feng Zhen): 1.6 cun long. Three-edged blade; used to treat chronic diseases.
5. Pi Needle (Pi Zhen): 4 cun long, 0.25 cun wide. Tip resembles a sword edge; used to drain large amounts of pus.
6. Yuanli Needle (Yuanli Zhen): 1.6 cun long. Size like a cattle tail hair, round yet sharp, slightly thicker in the middle; used to treat sudden qi stagnation.
7. Hao Needle (Hao Zhen / Filiform Needle): 3.6 cun long. Tip like a mosquito proboscis; insert quietly and slowly, retain briefly to nourish; used to treat painful obstruction (Bi syndrome).
8. Chang Needle (Chang Zhen): 7 cun long. Sharp and thin body; used to treat deep-seated Bi syndrome.
9. Da Needle (Da Zhen): 4 cun long. Tip like a rod, slightly rounded edge; used to drain water-dampness from joints.
Thus, the Nine Needles are complete.
When qi resides in the meridians, pathogenic qi is in the upper part, turbid qi in the middle, and clear qi in the lower part. Therefore, needling superficial veins expels pathogenic qi; needling middle veins expels turbid qi. If needling is too deep, pathogenic qi sinks back, and the disease worsens. Thus it is said: Skin, flesh, sinews, and vessels each have their specific locations; diseases each have their appropriate treatments. Shapes differ, and one must follow what is suitable. Do not tonify excess or drain deficiency. Depleting the insufficient and adding to the surplus is called severe disease, and the condition will worsen. Depriving the five pulses leads to death; depriving the three pulses leads to disability; depriving Yin leads to death; depriving Yang leads to mania. These are the harms of needling.
If qi does not arrive after needling, do not limit the number of attempts. If qi arrives, remove the needle and do not repeat. Each needle has its specific suitability and shape, performing its unique function. The essence of needling is that efficacy occurs when qi arrives. The confirmation of efficacy is like wind blowing away clouds, revealing the blue sky clearly. Thus, the Way of Needling is complete.
The Yellow Emperor said: "I wish to hear where the qi of the Five Zang and Six Fu organs emerges."
Qibo said: "Each of the Five Zang organs has five Shu points, totaling twenty-five. Each of the Six Fu organs has six Shu points, totaling thirty-six. There are twelve primary meridians and fifteen Luo (Connecting) vessels, totaling twenty-seven qi pathways moving up and down. Points where qi emerges are Jing-Well points; where it flows are Ying-Spring points; where it pours is Shu-Stream points; where it travels is Jing-River points; where it enters is He-Sea points. The movement of these twenty-seven qi pathways all pass through the Shu points of the Five Zang organs. At the intersections of joints, there are 365 Hui (Meeting) points. One who knows the essentials summarizes it in one word; one who does not knows endless dispersion. The term 'Jie' (Node/Joint) refers to the place where Shen Qi circulates and exits/enters, not merely skin, flesh, bone, or tendon. Observe the complexion and eyes to know if Shen is scattered or restored. Unify the form and listen to movements to know if evil or righteousness prevails. Push with the right hand, hold and control with the left. Remove the needle when qi arrives.
Before using needles, one must first diagnose the pulse and assess the severity and ease of the qi condition before treating. If the internal qi of the Five Zang organs is exhausted, but the practitioner tonifies the exterior, this is called 'Double Exhaustion' (Zhong Jie), which leads to death with quietness. The practitioner wrongly selected axillary and chest points. If the external qi (Wei Qi) of the Five Zang organs is exhausted, but the practitioner tonifies the interior, this is called 'Reverse Cold' (Ni Jue), which leads to death with restlessness. The practitioner wrongly selected the four extremities. The harm of needling: if one hits the target but does not stop, essence leaks; if one hits the target and stops immediately, qi stagnates. Essence leakage causes the disease to worsen and leads to death; qi stagnation causes carbuncles and ulcers.
The Five Zang correspond to the Six Fu. The Six Fu have twelve Yuan-Source points. These twelve Yuan points emerge from the 'Four Gates' (areas below the elbows and knees) and govern the Five Zang. When the Five Zang are diseased, one should select the twelve Yuan points. These points are where the Five Zang receive the qi and flavors of the 365 joint nodes. Disease in the Five Zang manifests at the twelve Yuan points. Knowing the Yuan points and observing their responses allows one to know the damage to the Five Zang.
- Shaoyin of Yang is Lung; its Yuan point is Taiyuan (LU9), bilateral.
- Taiyang of Yang is Heart; its Yuan point is Daling (PC6 - *Note: Text says Daling, traditionally Shenmen HT7 is Heart Yuan, Daling is Pericardium*), bilateral.
- Shaoyang of Yin is Liver; its Yuan point is Taichong (LR3), bilateral.
- Zhiyin of Yin is Spleen; its Yuan point is Taibai (SP3), bilateral.
- Taiyin of Yin is Kidney; its Yuan point is Taixi (KI3), bilateral.
- The Yuan point of Gao (Fat/Marrow) is Jiwei (CV15), unilateral.
- The Yuan point of Huang (Membrane/Dan Tian) is Boyang (Navel area), unilateral.
These twelve Yuan points govern diseases of the Five Zang and Six Fu. For distension, select Yang meridians; for undigested food diarrhea (Sun Xie), select Yin meridians.
Diseases of the Five Zang are like a thorn in the body, dirt on cloth, a knot, or a blockage. Even if long-standing, a thorn can be pulled out; dirt can be washed clean; a knot can be untied; a blockage can be cleared. Those who say long-term diseases cannot be treated are incorrect. A skilled acupuncturist treats disease like pulling a thorn, washing dirt, untying knots, or clearing blockages. Even long-standing diseases can be cured. Those claiming incurability simply lack the technique.
For heat syndromes, needle quickly, like dipping a hand in hot water. For cold syndromes, needle slowly, like a person reluctant to walk. For Yin disorders with Yang heat, select Zusanli (ST36). Insert correctly without hesitation; stop when qi descends; if it does not descend, restart. For high-positioned diseases located internally, select Yinlingquan (SP9). For high-positioned diseases located externally, select Yanglingquan (GB34)."