或伸屈而得之，或平直而安定。
伸屈者，如取环跳之穴，必须伸下足，屈上足，以取之，乃得其穴。平直者，或平卧而
取之，或正坐而取之，或正立而取之，自然安定，如承浆在唇下宛宛中之类也。
在阳部筋骨之侧，陷下为真；在阴分 之间，动脉相应。
阳部者，诸阳之经也，如合谷、三里、阳陵泉等穴，必取侠骨侧指陷中为真也。阴分者
，诸阴之经也，如手心、脚内、肚腹等穴，必以筋骨 动脉应指，乃为真穴也。
取五穴用一穴而必端，取三经用一经而可正。
此言取穴之法，必须点取五穴之中，而用一穴，则可为端的矣。若用一经，必须取三经
而正一经之是非矣。
头部与肩部详分，督脉与任脉易定。
头部与肩部，则穴繁多，但医者以自意详审，大小肥瘦而分之。督、任二脉，直行背腹
中，而有分寸，则易定也。
明标与本，论刺深刺浅之经；
标本者，非止一端也，有六经之标本，有天地阴阳之标本，有传病之标本。以人身论之
，则外为标，内为本；阳为标，阴为本；腑阳为标，脏阴为本；脏腑在内为本，经络在外为
标也。六经之标本者，足太阳之本，在足跟上五寸，标在目；足少阳之本在窍阴，标在耳之
类是也。更有人身之脏腑、阳气阴血、经络，各有标本。以病论之，先受病为本，后传变为
标，凡治病者，先治其本，后治其标，余症皆除矣。谓如先生轻病，后滋生重病，亦先治其
轻病也。若有中满，无问标本，先治中满为急。若中满、大小便不利，亦无标本，先利大小
便，治中满充急也。除此三者之外，皆治其本，不可不慎也。从前来者实邪，从后来者虚邪
，此子能令母实，母能令子虚也。治法虚则补其母，实则泻其子，假令肝受心之邪，是从前
来者，为实邪也，当泻其火；然直泻火，十二经络中，各有金、木、水、火、土也。当木之
本，分其火也。故标本论云∶本而标之，先治其本，后治其标。既肝受火之邪，先于肝经五
穴，泻荥火行间也。以药论，入肝经药为引，用泻心药为君也。是治实邪病矣。又假令肝受
肾邪，是为从后来者，为虚邪，当补其母，故《标本论》云∶标而本之，先治其标，后治其
本。肝木既受水邪，当先于肾经涌泉穴补木，是先治其标，后于肝经曲泉穴泻水，是后治其
本，此先治其标者，推其至理，亦是先治其本也。以药论之，入肾经药为引，用补肝经药为
君，是也。以得病之日为本，传病之日为标，亦是。
住痛移疼，取相交相贯之迳。
此言用针之法，有住痛移疼之功者也。先以针左行左转，而得九数，复以针右行右转，
而得六数，此乃阴阳交贯之道也。经脉亦有交贯，如手太阴肺之列缺，交于阳明之路，足阳
明胃之丰隆，走于太阴之迳，此之类也。
岂不闻脏腑病，而求门、海、俞、募之微；
门海者，如章门、气海之类。俞者，五脏六腑之俞也，俱在背部二行。募者，脏腑之募
，肺募中府，心募巨阙，肝募期门，脾募章门，肾募京门，胃募中脘，胆募日月，大肠募天
枢，小肠募关元，三焦募石门，膀胱募中极。此言五脏六腑之有病，必取此门、海、俞、募
经络滞，而求原、别、交、会之道。
原者，十二经之原也。别，阳别也。交，阴交也。会，八会也。夫十二原者，胆原丘墟
，肝原太冲，小肠原腕骨，心原神门，胃原冲阳，脾原太白，大肠原合谷，肺原太渊，膀胱
原京骨，肾原太溪，三焦原阳池，包络原大陵。八会者，血会膈俞，气会膻中，脉会太渊，
筋会阳陵泉，骨会大杼，髓会绝骨，脏会章门，腑会中脘也。此言经络血气凝结不通者，必
取此原、别、交、会之穴而刺之。
更穷四根、三结，根据标本而刺无不痊；
根结者，十二经之根结也。《灵枢经》云∶太阴根于隐白，结于太仓也；少阴根于涌泉
，结于廉泉也；厥阴根于大敦，结于玉堂也；太阳根于至阴，结于目也；阳明根于厉兑，结
于钳耳也；少阳根于窍阴，结于耳也；手太阳根于少泽，结于天窗、支正也；手少阳根于关
冲，结于天牖、外关也；手阳明根于商阳，结于扶突、偏历也。手三阴之经不载，不敢强注
。又云∶四根者，耳根、鼻根、乳根、脚根也。三结者，胸结、肢结、便结也。
此言能究根
但用八法，五门，分主客而针无不效。
针之八法，一迎随，二转针，三手指，四针投，五虚实，六动摇，七提按，八呼吸。身
之八法，奇经八脉，公孙、冲脉、胃心胸，八句是也。五门者，天干配合，分于五也。甲与
己合，乙与庚合之类是也。主客者，公孙主，内关客之类是也。或以井荥俞经合为五门，以
邪气为宾客，正气为主人。先用八法，必以五门推时取穴，先主后客，而无不效之理。
八脉始终连八会，本是纪纲；十二经络十二原，是为枢要。
八脉者，奇经八脉也。督脉、任脉、冲脉、带脉、阴维、阳维、阴跷、阳跷也。八会者
，即上文血会膈俞等是也。此八穴通八脉起止，连及八会，本是人之纲领也。如网之有纲也
。十二经、十五络、十二原已注上文。枢要者，门户之枢纽也。言原出入十二经也。
一日取六十六穴之法，方见幽微，
六十六穴者，即子午流注井荥俞原经合也。阳于注腑，三十六穴，阴于注脏，三十穴，
共成六十六穴，具载五卷子午流注图中。此言经络一日一周于身，历行十二经穴，当此之时
，酌取流注之中一穴用之，以见幽微之理。
一时取一十二经之原，始知要妙。
十二经原，俱注上文。此言一时之中，当审此日是何经所主，当此之时，该取本日此经
之原穴而刺之，则流注之法，玄妙始可知矣。
原夫补泻之法，非呼吸而在手指；
此言补泻之法，非但呼吸，而在乎手之指法也。法分十四者，循扪、提、按、弹、
捻、搓、盘、推、内动摇、爪切、进、退、出、摄者是也。法则如斯，巧拙在人，详备《金
速效之功，要交正而识本经。
交正者，如大肠与肺为传送之府，心与小肠为受盛之官，脾与胃为消化之宫，肝与胆为
清净之位，膀胱合肾，阴阳相通，表里相应也。本经者，受病之经，如心之病，必取小肠之
穴兼之，余仿此。言能识本经之病，又要认交经正经之理，则针之功必速矣。故曰∶宁失其
穴，勿失其经；宁失其时，勿失其气。
交经缪刺，左有病而右畔取；
缪刺者，刺络脉也。右痛而刺左，左痛而刺右，此乃交经缪刺之理也。
泻络远针，头有病而脚上针。
三阳之经，从头下足，故言头有病，必取足穴而刺之。
巨刺与缪刺各异，
巨刺者，刺经脉也。痛在于左而右脉病者，则巨刺之，左痛刺右，右痛刺左，中其经也
。缪刺者，刺络脉也。身形有痛，九候无病，则缪刺之，右痛刺左，左痛刺右，中其络也。
此刺法之相同，但一中经，一中络之异耳。
微针与妙刺相通。
微针者，刺之巧也。妙刺者，针之妙也。言二者之相通也。
观部分而知经络之虚实，
言针入肉分，以天、人、地三部而进，必察其得气则内外虚实可知矣，又云∶察脉之三
部，则知何经虚，何经实也。
视沉浮而辨脏腑之寒温。
言下针之后，看针气缓急，可决脏腑之寒热也。
且夫先令针耀，而虑针损；次藏口内，而欲针温。
言欲下针之时，必先令针光耀，看针莫有损坏；次将针含于口内，令针温暖与荣卫相接
，无相触犯也。
目无外视，手如握虎；心无内慕，如待贵人。
此戒用针之士，贵乎专心诚意，而自重也。令目无他视，手如握虎，恐有伤也；心无他
想，如待贵人，恐有责也。
左手重而多按，欲令气散；右手轻而徐入，不痛之因。
下针之时，必先以左手大指爪甲于穴上切之，则令其气散，以右手持针，轻轻徐入，此
乃不痛之因也。
空心恐怯，直立侧而多晕；
空心者，未食之前，此言无刺饥人，其气血未定，则令人恐惧，有怕怯之心，或直立，
或侧卧，必有眩晕之咎也。
背目沉掐，坐卧平而没昏。
此言欲下针之时，必令患人莫视所针之处，以手爪甲重切其穴，或卧或坐，而无昏闷之
推于十干、十变，知孔穴之开阖；
十干者，甲、乙、丙、丁、戊、己、庚、辛、壬、癸也。十变者，逐日临时之变也。
备载《灵龟八法》中，故得时谓之开，失时谓之阖。
论其五行、五脏，察日时之旺衰。
五行五脏，俱注上文。此言病于本日时之下，得五行生者旺，受五行克者衰。如心之病
，得甲乙之日时者生旺，遇壬癸之日时者克衰，余仿此。
伏如横弩，应若发机。
此言用针刺穴，如弩之视正而发矢，取其捷效，如射之中的也。
阴交阳别而定血晕，阴跷、阳维而下胎衣。
阴交穴有二，一在脐下一寸，一在足内踝上三寸，名三阴交也，言此二穴，能定妇人之
血晕。又言照海、外关二穴，能下产妇之胎衣也。
痹厥偏枯，迎随俾经络接续；
痹厥者，四肢厥冷麻痹。偏枯者，中风半身不遂也。言治此症，必须接气通经，更以迎
随之法，使血气贯通，经络接续也。
漏崩带下，温补使气血根据归。
漏崩带下者，女子之疾也。言有此症，必须温针待暖以补之，使荣卫调和而归根据也。
静以久留，停针待之。
此言下针之后，必须静而久停之。
必准者，取照海治喉中之闭塞，端的处，用大钟治心内之呆痴。大抵疼痛实泻，痒麻虚
此言疼痛者，热宜泻之以凉；痒麻者，冷宜补之以暖。
体重节痛而俞居，心下痞满而井主。
俞者，十二经中之俞。井者，十二经中之井也。
心胀咽痛，针太冲而必除；脾冷胃疼，泻公孙而立愈。胸满腹痛刺内关，胁疼肋痛针飞
飞虎穴即支沟穴，以手于虎口一飞，中指尽处是穴也。
筋挛骨痛而补魂门，体热劳嗽而泻魄户。头风头痛，刺申脉与金门；眼痒眼疼，泻光
明于地五。泻阴 止盗汗，治小儿骨蒸；刺偏历利小便，医大人水蛊。中风环跳而宜刺，虚
损天枢而可取。
地五者，即地五会也。
由是午前卯后，太阴生而疾温；离左酉南，月朔死而速冷。
此以月生死为期，午前卯后者，辰、巳二时也。当此之时，太阴月之生也。是故月廓空
无泻，宜疾温之。离左酉南者，未、申二时也。当此时分，太阴月之死也。是故月廓盈无补
，宜速冷之。将一月而比一日也。经云∶月生一日一 ，二日二 ，至十五日十五
，十六日十四 ，十七日十三 ，渐退，至三十日二 。月望以前谓之生，月
望以后谓之死，午前谓之生，午后谓之死也。
循扪弹怒，留吸母而坚长；
循者，用针之后，以手上下循之，使血气往来也。扪者，出针之后，以手扪闭其穴，使
气不泄也。弹努者，以手轻弹而补虚也。留吸母者，虚则补其母，须待热至之后，留吸而坚
爪下伸提，疾呼子而嘘短。
爪下者，切而下针也。伸提者，施针轻浮豆许曰提。疾呼子者，实则泻其子，务待寒至
之后，去之速，而嘘且短矣。
动退空歇，迎夺右而泻凉；推内进搓，随济左而补暖。
动退，以针摇动而退，如气不行，将针伸提而已。空歇，撒手而停针，迎以针逆而迎夺
，即泻其子也。如心之病，必泻脾子，此言欲泻必施此法也。推内进者，用针推内而入也
。搓者，犹如搓线之状，慢慢转针，勿令太紧。随，以针顺而随之；济，则济其母也。如
心之病，必补肝母，此言欲补必用此法也。此乃远刺寒热之法，故凡病热者，先使气至病所
，次微微提退豆许，以右旋夺之，得针下寒而止。凡病寒者，先使气至病所，次徐徐进针，
以左旋搓提和之，得针下热而止。
慎之！大患危疾，色脉不顺而莫针；
慎之者，戒之也。此言有危笃之疾，必观其形色，更察其脉若相反者，莫与用针，恐劳
而无功，反获罪也。
寒热风阴，饥饱醉劳而切忌。
此言无针大寒、大热、大风、大阴雨、大饥、大饱、大醉、大劳，凡此之类，决不可用
针，实大忌也。
望不补而晦不泻，弦不夺而朔不济；
望，每月十五日也。晦，每月三十日也。弦有上、下弦，上弦或初七、或初八，下弦或
廿二、廿三也。朔，每月初一日也。
凡值此日，不可用针施法也。如暴急之疾，则不拘矣。
精其心而穷其法，无灸艾而坏其皮；
此言灸也，勉医者宜专心究其穴法，无误于着艾之功，庶免于犯于禁忌，而坏人之皮肉
正其理而求其原，免投针而失其位。
此言针也，勉学人要明其针道之理，察病之原，则用针不失其所也。
避灸处而加四肢，四十有九；禁刺处而除六 ，二十有二。
禁灸之穴四十五，更加四肢之井，共四十九也。禁针之穴二十二，外除六腑之 也。
抑又闻高皇抱疾未瘥，李氏刺巨阙而后苏；太子暴死为厥，越人针维会而复醒。肩井、
曲池，甄权刺臂痛而复射；悬钟、环跳，华佗刺 足而立行。秋夫针腰俞而鬼免沉 ，
或者通过伸展和弯曲肢体来取穴，或者保持身体平直安定来取穴。
所谓“伸屈”，例如取环跳穴时，必须伸直下肢，弯曲上肢，这样才能准确找到穴位。
所谓“平直”，或者仰卧取穴，或者端坐取穴，或者直立取穴，身体自然安定，如下唇下方的承浆穴（位于下唇下方凹陷处）之类。
在阳经循行的筋骨侧面，以凹陷处为真穴；在阴经循行的部位之间，以动脉搏动应指为真穴。
阳部，指各阳经，如合谷、足三里、阳陵泉等穴位，必须在骨头旁边、手指按入的凹陷处寻找才准确。
阴分，指各阴经，如手心、脚内侧、肚腹等部位的穴位，必须以筋骨间动脉搏动应指为准，这才是真正的穴位。
选取五个穴位中用其中一个，必须定位端正；选取三条经脉中的一条，必须校正其位置。
这是讲取穴的方法，必须在点取的五个穴位中，选用其中一个，才能定位准确。如果选用一条经脉，必须参照其他两条经脉来校正这一条经脉穴位的正确与否。
头部的穴位与肩部的穴位需要详细区分，督脉与任脉容易确定。
头部与肩部，穴位繁多，但医生需凭自己的心意仔细审察，根据患者体型的大小、肥瘦来分别定位。督脉和任脉，直行于背部和腹部正中，且有分寸标准，所以容易确定。
阐明标与本的关系，论述针刺深浅的经脉原则；
所谓的“标本”，不仅仅指一端，有六经的标本，有天地阴阳的标本，有病传变的标本。就人体而言，外部为标，内部为本；阳为标，阴为本；腑属阳为标，脏属阴为本；脏腑在内为本，经络在外为标。
六经的标本：足太阳膀胱经的本部在足跟上方五寸，标部在目；足少阳胆经的本部在窍阴穴，标部在耳，等等。此外，人身脏腑、阳气阴血、经络，各有标本。
从疾病角度论，先受病为本，后传变为标。凡治病，先治其本，后治其标，其余症状都会消除。比如先生轻病，后滋生重病，也应先治轻病。如果有中满（脘腹胀满），无论标本，先治中满为急。如果中满兼大小便不利，也无须分标本，先通利大小便，治疗中满的充塞急迫。除了这三种情况外，都要治其本，不可不谨慎。
邪气从前来者为实邪，从后来者为虚邪，这是“子能令母实，母能令子虚”的道理。治疗方法是虚则补其母，实则泻其子。假设肝受到心（火）的邪气，是从前来者，为实邪，应当泻火；然而直接泻火，在十二经络中，金木水火土五行俱全。应在木之本（肝），分清火的邪气。所以《标本论》说：“本而标之，先治其本，后治其标。”既然肝受火邪，先在肝经的五穴中，泻荥穴火穴行间。从用药角度论，以入肝经的药为引，用泻心药为主药。这是治疗实邪病。
又假设肝受到肾（水）的邪气，是为从后来者，为虚邪，应当补其母。所以《标本论》说：“标而本之，先治其标，后治其本。”肝木既受水邪，应当先在肾经涌泉穴补木（实际上是补肾水以生肝木，此处原文逻辑稍显晦涩，通常理解为先治标症或先调相关脏腑），是先治其标，后在肝经曲泉穴泻水，是后治其本。这种先治其标的做法，推究其至理，其实也是先治其本。从用药角度论，以入肾经的药为引，用补肝经药为主药，就是这样。
以得病之日为本，传变之日为标，也是这样。
停止疼痛，移动痛处，要选取相交相贯的经脉路径。
这是讲用针的方法，有停止疼痛、转移痛处的功效。先用针向左行左转，得到九数（阳数），再用针向右行右转，得到六数（阴数），这是阴阳交贯的道理。经脉也有交贯，如手太阴肺经的列缺穴，交于阳明经的路径；足阳明胃经的丰隆穴，走于太阴经的路径，等等。
难道没听说过脏腑有病，而求取门穴、海穴、俞穴、募穴的精微吗？
门海穴，如章门、气海之类。俞穴，指五脏六腑的背俞穴，都在背部第二行。募穴，指脏腑的募穴，肺募在中府，心募在巨阙，肝募为期门，脾募在章门，肾募在京门，胃募在中脘，胆募在日月，大肠募在天枢，小肠募在关元，三焦募在石门，膀胱募在中极。这是说五脏六腑有病，必须取这些门、海、俞、募穴。
经络滞涩，而要寻求原穴、别络、交会穴、会穴的道理。
原穴，指十二经的原穴。别，指阳别络。交，指阴交络。会，指八会穴。
十二原穴：胆原丘墟，肝原太冲，小肠原腕骨，心原神门，胃原冲阳，脾原太白，大肠原合谷，肺原太渊，膀胱原京骨，肾原太溪，三焦原阳池，心包络原大陵。
八会穴：血会膈俞，气会膻中，脉会太渊，筋会阳陵泉，骨会大杼，髓会绝骨，脏会章门，腑会中脘。
这是说经络血气凝结不通者，必须取这些原、别、交、会穴进行针刺。
更要穷究四根、三结，依据标本而刺，没有不痊愈的；
根结，指十二经的根结。《灵枢经》说：太阴经根于隐白，结于太仓；少阴经根于涌泉，结于廉泉；厥阴经根于大敦，结于玉堂；太阳经根于至阴，结于目；阳明经根于厉兑，结于钳耳；少阳经根于窍阴，结于耳；手太阳经根于少泽，结于天窗、支正；手少阳经根于关冲，结于天牖、外关；手阳明经根于商阳，结于扶突、偏历。手三阴经未记载，不敢强行注释。
又说：四根，指耳根、鼻根、乳根、脚根。三结，指胸结、肢结、便结。
这是说如果能探究根结……
只运用八法、五门，分清主客而针，没有不有效的。
针之八法：一迎随，二转针，三手指，四针投，五虚实，六动摇，七提按，八呼吸。
身之八法，指奇经八脉，公孙、冲脉、胃心胸，这八句是指这些内容。
五门，指天干配合，分为五类。甲与己合，乙与庚合，等等。
主客，指公孙为主，内关为客，等等。
或者以井、荥、俞、经、合为五门，以邪气为宾客，正气为主人。先用八法，必须以五门推算时辰取穴，先主后客，就没有不有效的道理。
八脉始终连接八会，本是纲领；十二经络十二原穴，是为枢要。
八脉，指奇经八脉：督脉、任脉、冲脉、带脉、阴维、阳维、阴跷、阳跷。
八会穴，即上文所说的血会膈俞等。这八个穴位连通八脉起止，连及八会，本是人的纲领，如同网有纲一样。
十二经、十五络、十二原已在上面注过。枢要，指门户的枢纽，言原穴出入于十二经。
一日取六十六穴的方法，才能见到幽微之理，
六十六穴，即子午流注中的井、荥、俞、原、经、合穴。阳日注腑，三十六穴；阴日注脏，三十穴，共成六十六穴，详细记载在五卷子的子午流注图中。这是说经络一日周身循环一周，历经十二经穴，在此时，斟酌取流注中的一穴使用，以见幽微之理。
一时取一十二经的原穴，才知道精妙。
十二经原穴，俱注在上面。这是说在一时之中，应当审察本日是何经所主，在此时，应当取本日此经的原穴而刺之，那么流注之法，玄妙才可以知道了。
至于补泻的方法，不在于呼吸而在于手指技巧；
这是说补泻的方法，不仅在于呼吸，更在于手的指法。方法分为十四种：循、扪、提、按、弹、捻、搓、盘、推、内动摇、爪切、进、退、出、摄。法则如此，巧拙在人，详见《金针赋》。
速效之功，要交正而识本经。
交正，如大肠与肺为传送之府，心与小肠为受盛之官，脾与胃为消化之宫，肝与胆为清净之位，膀胱合肾，阴阳相通，表里相应。本经，指受病的经脉，如心病，必取小肠之穴兼治，其余仿此。说能认识本经的病，又要认清交经正经的道理，那么针的功效必然迅速。所以说：“宁失其穴，勿失其经；宁失其时，勿失其气。”
交经缪刺，左边有病而在右边取穴；
缪刺，指刺络脉。右痛而刺左，左痛而刺右，这是交经缪刺的道理。
泻络远针，头有病而在脚上取穴。
三阳经，从头下行至足，所以说头有病，必取足穴而刺之。
巨刺与缪刺不同，
巨刺，指刺经脉。痛在左边而右边脉病者，则用巨刺，左痛刺右，右痛刺左，中其经脉。
缪刺，指刺络脉。身形有痛，九候无病者，则用缪刺，右痛刺左，左痛刺右，中其络脉。
这两种刺法相同之处，只是中经和中络的区别罢了。
微针与妙刺相通。
微针，指针刺的技巧。妙刺，指针刺的奥妙。说二者是相通的。
观察分部而知经络的虚实，
说针入肉分，以天、人、地三部进入，必须察看得气，则内外虚实可知了。又说：察脉的三部，则知何经虚，何经实。
视沉浮而辨脏腑的寒温。
说下针之后，看针气的缓急，可以决断脏腑的寒热。
况且先让针光亮，并担心针损坏；其次含在口中，使针温暖。
说欲下针时，必须先让针光耀，看针没有损坏；其次将针含于口内，令针温暖与营卫相接，无相触犯。
眼睛不要向外看，手像握虎一样稳重；心中不要有其他杂念，像对待贵人一样恭敬。
这是告诫用针的人，贵在专心诚意，而自重。令眼睛不看其他地方，手像握虎，恐怕有伤害；心中没有其他想法，像对待贵人，恐怕有责任。
左手重而多按压，欲使气散；右手轻而缓慢进入，是不痛的缘故。
下针时，必先以左手大拇指指甲在穴上切按，则令其气散，以右手持针，轻轻缓慢进入，这是不痛的原因。
空腹恐惧怯弱，直立或侧卧容易眩晕；
空腹，指未进食之前，这是说不刺饥饿之人，其气血未定，则令人恐惧，有怕怯之心，或直立，或侧卧，必有眩晕的后果。
闭目沉神重切，坐卧平稳而无昏闷。
这是说欲下针时，必令患者不要看所针之处，以手爪甲重切其穴，或卧或坐，而无昏闷之患。
推究十干、十变，知道孔穴的开阖；
十干，指甲、乙、丙、丁、戊、己、庚、辛、壬、癸。十变，指逐日临时之变化。
备载于《灵龟八法》中，故得时谓之开，失时谓之阖。
论及其五行、五脏，察日时的旺衰。
五行五脏，俱注在上面。这是说病在本日时下，得五行相生者旺，受五行相克者衰。如心病，得甲乙之日时者生旺，遇壬癸之日时者克衰，其余仿此。
潜伏如横弩，响应若发机。
这是说用针刺穴，如弩之视正而发矢，取其捷效，如射之中的。
阴交阳别而定血晕，阴跷、阳维而下胎衣。
阴交穴有二，一在脐下一寸，一在足内踝上三寸，名三阴交也，说此二穴，能定妇人之血晕。又说照海、外关二穴，能下产妇之胎衣。
痹厥偏枯，迎随使经络接续；
痹厥，指四肢厥冷麻痹。偏枯，指中风半身不遂。说治此症，必须接气通经，更以迎随之法，使血气贯通，经络接续。
漏崩带下，温补使气血归依。
漏崩带下，指女子之疾。说有此症，必须温针待暖以补之，使营卫调和而归依。
静以久留，停针等待。
这是说下针之后，必须静而久停之。
必定准确的，取照海治喉中之闭塞，确切的，用大钟治心内之呆痴。大抵疼痛实泻，痒麻虚补。
这是说疼痛者，热宜泻之以凉；痒麻者，冷宜补之以暖。
体重节痛而俞穴主治，心下痞满而井穴主治。
俞，指十二经中之俞穴。井，指十二经中之井穴。
心胀咽痛，针太冲而必除；脾冷胃疼，泻公孙而立愈。胸满腹痛刺内关，胁疼肋痛针飞虎。
飞虎穴即支沟穴，以手于虎口一飞，中指尽处是穴也。
筋挛骨痛而补魂门，体热劳嗽而泻魄户。头风头痛，刺申脉与金门；眼痒眼疼，泻光明于地五。泻阴郄止盗汗，治小儿骨蒸；刺偏历利小便，医大人水蛊。中风环跳而宜刺，虚损天枢而可取。
地五，即地五会。
由是午前卯后，太阴生而疾温；离左酉南，月朔死而速冷。
这是以月生死为期，午前卯后者，辰、巳二时也。当此时，太阴月之生也。是故月廓空无泻，宜疾温之。离左酉南者，未、申二时也。当此时分，太阴月之死也。是故月廓盈无补，宜速冷之。将一月而比一日也。经云：月生一日一朏，二日二朏，至十五日十五朏，十六日十四朏，十七日十三朏，渐退，至三十日二朏。月望以前谓之生，月望以后谓之死，午前谓之生，午后谓之死也。
循扪弹努，留吸母而坚长；
循，用针之后，以手上下循之，使血气往来也。扪，出针之后，以手扪闭其穴，使气不泄也。弹努，以手轻弹而补虚也。留吸母，虚则补其母，须待热至之后，留吸而坚……
爪下伸提，疾呼子而嘘短。
爪下，切而下针也。伸提，施针轻浮豆许曰提。疾呼子，实则泻其子，务待寒至之后，去之速，而嘘且短矣。
动退空歇，迎夺右而泻凉；推内进搓，随济左而补暖。
动退，以针摇动而退，如气不行，将针伸提而已。空歇，撒手而停针，迎以针逆而迎夺，即泻其子也。如心病，必泻脾子，此言欲泻必施此法也。推内进，用针推内而入也。搓，犹如搓线之状，慢慢转针，勿令太紧。随，以针顺而随之；济，则济其母也。如心病，必补肝母，此言欲补必用此法也。此乃远刺寒热之法，故凡病热者，先使气至病所，次微微提退豆许，以右旋夺之，得针下寒而止。凡病寒者，先使气至病所，次徐徐进针，以左旋搓提和之，得针下热而止。
慎重啊！大患危疾，色脉不顺而莫针；
慎之，戒之也。此言有危笃之疾，必观其形色，更察其脉若相反者，莫与用针，恐劳而无功，反获罪也。
寒热风阴，饥饱醉劳而切忌。
此言无针大寒、大热、大风、大阴雨、大饥、大饱、大醉、大劳，凡此之类，决不可用针，实大忌也。
望不补而晦不泻，弦不夺而朔不济；
望，每月十五日也。晦，每月三十日也。弦有上、下弦，上弦或初七、或初八，下弦或廿二、廿三也。朔，每月初一日也。
凡值此日，不可用针施法也。如暴急之疾，则不拘矣。
精其心而穷其法，无灸艾而坏其皮；
此言灸也，勉医者宜专心究其穴法，无误于着艾之功，庶免于犯于禁忌，而坏人之皮肉。
正其理而求其原，免投针而失其位。
此言针也，勉学人要明其针道之理，察病之原，则用针不失其所也。
避灸处而加四肢，四十有九；禁刺处而除六腑，二十有二。
禁灸之穴四十五，更加四肢之井，共四十九也。禁针之穴二十二，外除六腑之腧也。
抑又闻高皇抱疾未瘥，李氏刺巨阙而后苏；太子暴死为厥，越人针维会而复醒。肩井、曲池，甄权刺臂痛而复射；悬钟、环跳，华佗刺 足而立行。秋夫针腰俞而鬼免沉 ，
Or obtain the point through extension and flexion, or by keeping the body level and stable.
"Extension and flexion," such as when selecting the Huantiao (GB30) acupoint, requires extending the lower limb and flexing the upper limb to locate it accurately.
"Level and stable" refers to selecting points while lying supine, sitting upright, or standing straight, with the body naturally at rest, such as the Chengjiang (CV24) located in the depression below the lower lip.
On the lateral sides of muscles and bones along the Yang channels, the true point is found in the depression; between the Yin channels, the true point corresponds to a palpable arterial pulse.
The "Yang parts" refer to the Yang channels, such as Hegu (LI4), Zusanli (ST36), and Yanglingquan (GB34); the true point must be sought in the depression beside the bone where the finger sinks.
The "Yin divisions" refer to the Yin channels, such as points on the palm, sole, and abdomen; the true point is confirmed only when there is a corresponding arterial pulse between the muscles and bones.
When selecting one point from five, it must be positioned precisely; when selecting one channel from three, its correctness must be verified.
This discusses the method of point selection: among five candidate points, choosing one accurately ensures precision. When using a specific channel, one must verify its correctness relative to adjacent channels.
The head and shoulder regions require detailed differentiation, while the Du (Governing Vessel) and Ren (Conception Vessel) are easier to define.
The head and shoulders contain numerous points; the practitioner must carefully distinguish them based on the patient's size and build. The Du and Ren vessels run vertically along the midline of the back and abdomen, respectively, with standard measurements, making them easier to locate.
Understand the principles of Root (Ben) and Branch (Biao) to discuss the depth of needling in different channels;
"Root and Branch" encompasses multiple meanings: the Root and Branch of the Six Channels, of Heaven and Earth/Yin and Yang, and of disease transmission. In terms of the human body, the exterior is Branch, the interior is Root; Yang is Branch, Yin is Root; Fu organs (Yang) are Branch, Zang organs (Yin) are Root; internal Zang and Fu organs are Root, external meridians are Branch.
For the Six Channels: The Root of the Foot-Taiyang Bladder Channel is 5 cun above the heel, and its Branch is in the eyes; the Root of the Foot-Shaoyang Gallbladder Channel is at Qiaoyin (GB44), and its Branch is in the ear, etc. Furthermore, Zang/Fu organs, Qi/Blood, and meridians each have their own Root and Branch.
Regarding disease: The initial pathology is Root, and subsequent progression is Branch. Generally, treat the Root first, then the Branch, and other symptoms will resolve. For example, if a mild illness precedes a severe one, treat the mild illness first. However, if there is abdominal fullness (Zhongman), regardless of Root/Branch, treat the fullness urgently. If abdominal fullness is accompanied by difficulty in urination or defecation, prioritize relieving these obstructions to address the urgency. Except for these three cases, always treat the Root with caution.
Pathogenic factors arriving from the preceding element constitute Excess (Shi) patterns ("Child causes Mother to be Excess"); those arriving from the following element constitute Deficiency (Xu) patterns ("Mother causes Child to be Deficient"). Treatment: Tonify the Mother for Deficiency, Drain the Child for Excess. For instance, if the Liver receives pathogenic Fire from the Heart (preceding element), it is an Excess pattern; drain the Fire. Since the Five Elements exist within all twelve channels, one should address the Fire at its source in Wood (Liver). Thus, the *Treatise on Root and Branch* states: "Root then Branch: Treat the Root first, then the Branch." If the Liver suffers from Fire pathogen, drain the Ying-Spring Fire point, Xingjian (LR2), on the Liver Channel. Pharmacologically, use Liver-channel guiding herbs as assistants and Heart-draining herbs as sovereigns. This treats Excess patterns.
Conversely, if the Liver receives pathogenic Water from the Kidney (following element), it is a Deficiency pattern; tonify the Mother. The *Treatise on Root and Branch* states: "Branch then Root: Treat the Branch first, then the Root." If Liver Wood suffers from Water pathogen, first tonify Wood at Yongquan (KI1) on the Kidney Channel (treating the Branch/manifestation), then drain Water at Ququan (LR8) on the Liver Channel (treating the Root/cause). Although this appears to treat the Branch first, philosophically it addresses the Root. Pharmacologically, use Kidney-channel guiding herbs as assistants and Liver-tonifying herbs as sovereigns.
The day of onset is Root; the day of transmission is Branch.
To stop pain and shift discomfort, select points along intersecting and crossing pathways.
This describes needle techniques that alleviate pain. Rotate the needle left nine times (Yang number), then right six times (Yin number), following the principle of Yin-Yang intersection. Meridians also intersect; for example, Lieque (LU7) of the Hand-Taiyin Lung Channel intersects with the Yangming pathway; Fenglong (ST40) of the Foot-Yangming Stomach Channel runs along the Taiyin pathway.
Have you not heard that for Zang-Fu diseases, one seeks the subtle efficacy of Men (Gate), Hai (Sea), Shu (Transport), and Mu (Alarm) points?
Men and Hai points include Zhangmen (LR13) and Qihai (CV6). Shu points refer to the Back-Shu points of the Zang and Fu organs, located in two rows on the back. Mu points include: Fei (Lung) Zhongfu (LU1), Xin (Heart) Juque (CV14), Gan (Liver) Qimen (LR14), Pi (Spleen) Zhangmen (LR13), Shen (Kidney) Jingmen (GB25), Wei (Stomach) Zhongwan (CV12), Dan (Gallbladder) Riyue (GB24), Dachang (Large Intestine) Tianshu (ST25), Xiaochang (Small Intestine) Guanyuan (CV4), Sanjiao (San Jiao) Shimen (CV5), Pangguang (Bladder) Zhongji (CV3). This means for Zang-Fu diseases, one must select these Gate, Sea, Transport, and Alarm points.
For stagnant meridians and collaterals, seek the principles of Yuan (Source), Bie (Divergent), Jiao (Intersection), and Hui (Meeting) points.
Yuan points are the Source points of the twelve channels. Bie refers to Yang Divergent vessels. Jiao refers to Yin Intersection points. Hui refers to the Eight Hui-Meeting points.
The Twelve Yuan Points: Dan (Gallbladder) Qiuxu (GB40), Gan (Liver) Taichong (LR3), Xiaochang (Small Intestine) Wangu (SI4), Xin (Heart) Shenmen (HT7), Wei (Stomach) Chongyang (ST42), Pi (Spleen) Taibai (SP3), Dachang (Large Intestine) Hegu (LI4), Fei (Lung) Taiyuan (LU9), Pangguang (Bladder) Jinggu (BL64), Shen (Kidney) Taixi (KI3), Sanjiao (San Jiao) Yangchi (TE4), Xinbao (Pericardium) Daling (PC7).
The Eight Hui-Meeting Points: Blood Ge-shu (BL17), Qi Tanzhong (CV17), Pulse Taiyuan (LU9), Sinew Yanglingquan (GB34), Bone Dashu (BL11), Marrow Yangxi (GB39), Zang Zhangmen (LR13), Fu Zhongwan (CV12).
This means for stagnation of Qi and Blood in meridians, one must needle these Yuan, Bie, Jiao, and Hui points.
Further investigate the Four Roots and Three Knots; needling according to Root and Branch ensures recovery.
Roots and Knots refer to the Root-Knot theory of the twelve channels. The *Ling Shu* states: Taiyin roots at Yinbai (SP1) and knots at Taicang; Shaoyin roots at Yongquan (KI1) and knots at Lianquan (CV23); Jueyin roots at Dazhun (LR14) and knots at Yutang (CV19); Taiyang roots at Zhiyin (BL67) and knots at the eyes; Yangming roots at Lidui (ST45) and knots at the jaw/ears; Shaoyang roots at Qiaoyin (GB44) and knots at the ears; Hand-Taiyang roots at Shaoze (SI1) and knots at Tianchuang (SI16)/Zhizheng (SI7); Hand-Shaoyang roots at Guanchong (TE1) and knots at Tianyou (TE16)/Waiguan (TE5); Hand-Yangming roots at Shangyang (LI1) and knots at Futu (LI18)/Pianli (LI6). The Hand-Taiyin channels are not recorded here.
Also: The Four Roots are the Ear Root, Nose Root, Breast Root, and Foot Root. The Three Knots are the Chest Knot, Limb Knot, and Bowel Knot.
Simply apply the Eight Methods and Five Gates, distinguishing Master and Guest, and needling will be effective.
The Eight Needle Methods: 1. Ying-Sui (Following/Rebelling), 2. Rotation, 3. Finger manipulation, 4. Insertion, 5. Deficiency/Excess, 6. Tremor, 7. Lift/Thrust, 8. Respiration.
The Body's Eight Methods refer to the Eight Extraordinary Vessels, summarized as "Gongsun, Chong Vessel, Stomach, Heart, Chest."
The Five Gates refer to the pairing of Heavenly Stems into five categories (Ji-Jia, Yi-Geng, etc.).
Master and Guest refer to Gongsun as Master and Neiguan as Guest.
Alternatively, Jing-River-Stream-Source-He-Well points form the Five Gates, with Pathogenic Qi as Guest and Healthy Qi as Master. Using the Eight Methods requires calculating the time via the Five Gates, prioritizing Master then Guest, ensuring efficacy.
The Eight Extraordinary Vessels connect to the Eight Hui-Meeting points, forming the main綱 (Gang); the Twelve Channels and Twelve Yuan points are the pivot (Shuyao).
The Eight Extraordinary Vessels are Du, Ren, Chong, Dai, Yinwei, Yangwei, Yinqiao, and Yangqiao. The Eight Hui-Meeting points (as listed above) connect the start and end of these vessels, serving as the main framework of the body, like the cord of a net.
The Twelve Channels, Fifteen Collaterals, and Twelve Yuan points were noted earlier. The "Pivot" refers to the hub of the gate, indicating the entry and exit of Qi through the Yuan points.
One-day selection of sixty-six points reveals profound subtleties;
The sixty-six points refer to the Jing-River-Stream-Source-He-Well points of the Zi Wu Liu Zhu (Midnight-Noon Ebb-Flow) system. Yang days nourish Fu organs (36 points); Yin days nourish Zang organs (30 points), totaling sixty-six points, detailed in the Zi Wu Liu Zhu diagrams. This implies that as meridians circulate daily, selecting the active point at that moment reveals profound principles.
Selecting the Yuan points of the twelve channels at specific hours reveals essential mysteries.
The Twelve Yuan points were noted above. At any given hour, determine which channel is dominant and needle its Yuan point to understand the mysteries of flow and distribution.
As for tonification and reduction methods, they rely not on respiration but on finger technique;
Tonification and reduction depend on manual skills rather than just breathing. There are fourteen techniques: Xun (Rubbing), Men (Closing), Ti (Lifting), An (Pressing), Tan (Plucking), Nian (Twirling), Cuo (Friction), Pan (Rolling), Tui (Pushing), Nei (Inserting), Yao Dong (Shaking), Zhua Qie (Nail Pressing), Jin (Advancing), Tui (Retreating), Chu (Withdrawal), She (Collecting). Skill varies by individual; see the *Golden Needles Ode*.
Rapid efficacy requires understanding intersecting channels and recognizing the primary channel.
Intersecting channels refer to paired Zang-Fu relationships: Large Intestine/Lung, Small Intestine/Heart, Spleen/Stomach, Liver/Gallbladder, Bladder/Kidney, linked by Yin-Yang and Interior-Exterior. The "Primary Channel" is the diseased channel; e.g., Heart disease requires treating Small Intestine points as well. Recognizing both the primary channel and intersecting principles ensures rapid results. Hence: "Better to miss the point than the channel; better to miss the time than the Qi."
Cross-meridian Miao needling: Disease on the left, treat the right side;
Miao needling targets the collaterals. Pain on the right treated on the left, and vice versa, follows the logic of cross-meridian interaction.
Drain collaterals and needle distally: Head disease, needle the feet.
Yang channels descend from head to foot; thus, head diseases are treated by needling foot points.
Ju needling differs from Miao needling.
Ju needling targets the main meridians. Left pain with right meridian pathology requires Ju needling (left pain, needle right; right pain, needle left), affecting the meridian. Miao needling targets collaterals. Body pain without pulse abnormality requires Miao needling (right pain, needle left; left pain, needle right), affecting the collateral. The difference lies in targeting meridians vs. collaterals.
Micro-needling and exquisite needling are interconnected.
Micro-needling refers to technical skill; exquisite needling refers to the artistry of treatment. They are mutually supportive.
Observe the sectors to know the deficiency and excess of meridians.
Insert the needle in three depths (Heaven, Human, Earth) and observe Deqi to determine interior/exterior deficiency or excess. Alternatively, pulse diagnosis at three positions reveals meridian status.
Observe floating/sinking to differentiate cold and heat of Zang organs.
After insertion, the speed and quality of the needle sensation indicate Zang organ cold or heat.
First, ensure the needle is bright and undamaged; second, warm it in the mouth.
Before needling, inspect the needle for damage. Warm it in the mouth to match body temperature and prevent shock to the Ying and Wei Qi.
Eyes do not look away; hands hold firm like grasping a tiger; mind has no distractions; behave as if awaiting a noble guest.
This admonishes practitioners to focus sincerely and respect the procedure. Keep eyes fixed on the site, hands steady, and mind free of distraction, treating the patient with utmost care.
Left hand presses heavily and frequently to disperse Qi; right hand inserts lightly and slowly to avoid pain.
Before insertion, press the point with the left thumb nail to disperse local Qi. Insert gently with the right hand to minimize pain.
Fasting patients may feel fearful; standing or lying sideways may cause dizziness.
Do not needle hungry patients, as their Qi and Blood are unstable, leading to fear or dizziness if they stand or lie awkwardly.
Close eyes, sink spirit, press firmly; sit or lie flat to avoid fainting.
Instruct the patient to close their eyes and not watch the needle. Press firmly with nails. Proper positioning prevents syncope.
Study the Ten Stems and Ten Changes to know the opening and closing of acupoints;
The Ten Stems are Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Ten Changes refer to daily variations. These are detailed in the *Spirit Turtle Eight Methods*; timely points are "Open," untimely points are "Closed."
Discuss the Five Elements and Five Zang organs, observing the waxing and waning of days and hours.
Based on previous notes: Diseases benefit from generating elements (Waxing) and suffer from controlling elements (Waning). e.g., Heart disease benefits from Jia/Yi days/hours and suffers from Ren/Gui days/hours.
Lie still like a drawn crossbow; strike swiftly like releasing a trigger.
Needling should be precise and swift, like shooting an arrow to hit the target.
Yinjiao and Yangbie calm blood vertigo; Yinqiao and Yangwei expel the placenta.
Yinjiao refers to either the point 1 cun below the umbilicus or Sanyinjiao (SP6) on the inner ankle; both calm postpartum blood vertigo. Zhaohai (KI6) and Waiguan (TE5) help expel the placenta.
Bi syndrome, cold limbs, and hemiplegia: Ying-Sui methods restore meridian continuity.
Bi syndrome involves cold/numbness; hemiplegia involves stroke paralysis. Treat by connecting Qi and meridians using Ying-Sui techniques to promote circulation.
Metrorrhagia, leukorrhea: Warm tonification restores Qi and Blood.
These gynecological disorders require warm moxibustion or needling to harmonize Ying and Wei and restore vitality.
Retain the needle quietly for a long time, waiting for the effect.
After insertion, retain the needle calmly to allow the therapeutic effect to manifest.
Accurately, select Zhaohai to treat throat obstruction; definitively, use Dazhong to treat mental dullness. Generally, pain indicates Excess (drain); itching/numbness indicates Deficiency (tonify).
Pain suggests Heat/Excess, requiring draining to cool. Itching/numbness suggests Cold/Deficiency, requiring tonifying to warm.
Body heaviness and joint pain are treated by Shu points; subcostal fullness is treated by Jing-Well points.
Shu points treat body/joint issues; Jing-Well points treat chest/abdominal fullness.
Chest distension and sore throat: Needle Taichong (LR3) for relief. Spleen cold and stomach pain: Drain Gongsun (SP4) for immediate cure. Chest fullness and abdominal pain: Needle Neiguan (PC6). Flank and rib pain: Needle Feihu (Zhi-gou/Sanjiao TE6).
Feihu is another name for Zhi-gou (TE6), located at the tip of the middle finger when flying the hand from the web space.
Sinew spasms and bone pain: Tonify Hunmen (BL47). Body heat and劳嗽 (consumptive cough): Drain Pohu (BL42). Head wind and headache: Needle Shenmai (BL62) and Jinmen (BL63). Eye itching and pain: Drain Guangming (GB37) and Diwu (Diwu Hui, GB12). Drain Yinxi (HT6) to stop night sweats and treat pediatric bone-steaming fever. Needle Pianli (LI6) to promote urination and treat adult ascites. Stroke: Needle Huantiao (GB30). Deficiency: Select Tianshu (ST25).
Diwu refers to Diwu Hui (GB12).
Therefore, before noon (Chen/Si hours), when the Moon grows, warm quickly; after sunset (Wei/Shen hours), when the Moon wanes, cool rapidly.
This compares monthly lunar phases to daily cycles. Morning (Chen/Si) corresponds to Moon growth; avoid draining, use warming. Afternoon (Wei/Shen) corresponds to Moon waning; avoid tonifying, use cooling. As stated in classics: The Moon grows from new moon to full moon (1st-15th) and wanes from full to new (16th-30th). Morning is growth; afternoon is waning.
Rub, close, pluck; retain inhalation to tonify Mother (firm and long);
Xun (rubbing) moves Qi; Men (closing) seals the point after withdrawal. Tan (plucking) tonifies deficiency. Retain inhalation tonifies the Mother; wait for warmth, then retain deeply.
Nail press, lift, thrust; quick exhalation to drain Child (short and rapid).
Nail press guides insertion. Lift/thrust manipulates Qi. Quick exhalation drains the Child; wait for coolness, then withdraw swiftly.
Move and retreat, pause; rebelling drainage (right rotation) brings coolness; push and insert, friction; following nourishment (left rotation) brings warmth.
Moving/retreating adjusts Qi flow. Pausing allows settling. Rebelling (counter-direction) drains the Child (e.g., drain Spleen for Heart disease). Pushing/friction inserts and rotates slowly. Following nourishes the Mother (e.g., tonify Liver for Heart disease). For Heat: Guide Qi to lesion, slightly lift/rotate right to induce cold. For Cold: Guide Qi to lesion, slowly insert/rotate left to induce heat.
Be cautious! Do not needle critical illnesses with discordant complexion and pulse;
Caution is advised. If complexion and pulse contradict the disease severity, avoid needling to prevent failure or harm.
Avoid needling in extreme cold, heat, wind, rain, hunger, fullness, drunkenness, and fatigue.
Never needle during extreme weather conditions or states of hunger, satiety, intoxication, or exhaustion.
Do not tonify on the Full Moon (Wang), drain on the New Moon (Hui); do not drain on the Half Moon (Xian), nor tonify on the New Moon (Shuo);
Full Moon (15th), New Moon (30th), Half Moon (7th/8th or 22nd/23rd), New Moon (1st). Avoid needling on these days unless for emergencies.
Refine your mind and master the methods; do not let moxibustion burn the skin;
Regarding moxibustion: Study acupoints carefully to avoid burns and contraindications.
Correct the principles and seek the origin; avoid missing the point location with needles.
Regarding needling: Understand the theory and disease origin to ensure accurate point placement.
Avoid forty-nine points for moxibustion (including four-limb Jing-Well points); avoid twenty-two points for needling (excluding Six-Fu Shu points).
Forty-five points are forbidden for moxibustion, plus four Jing-Well points on limbs = 49. Twenty-two points are forbidden for needling, excluding the Shu points of the Six Fu organs.
Furthermore, it is said that Emperor Gaozu was cured of his illness by Li Shi needling Juque (CV14); Yu Qian revived the Crown Prince from syncope by needling Weizhong (BL40) and Huizong (?). Zhen Quan relieved arm pain by needling Jianjing (GB21) and Quchi (LI11); Hua Tuo restored walking by needling Xu zhong (GB39) and Huantiao (GB30). Qiu Fu treated lumbar issues by needling Yaoshu (BL23)...