五脏有六腑，六腑有十二原。十二原者，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骨之气味者也。五脏有疾，出于十二原，而
原各有所出。明知其原，睹其应，知五脏之害矣。阳中之少阴肺也，其原出于太渊二。阳
中之太阳心也，其原出于大陵二。阴中之少阳肝也，其原出于太冲二。阴中之太阴肾
也，其原出于太溪二。阴中之至阴脾也，其原出于太白二。膏之原出于鸠尾一。肓之原出
于脖（满设切） （鸟朗切）一。凡十二原主治五脏六腑之有病者也。胀取三阳，飧泄取三
阴（一云滞取三阴）。今夫五脏之有病，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。
黄帝问曰∶经脉十二者，外合于十二经水而内属于五脏六腑。夫十二经水者，受水而
行之。五脏者，合神气魂魄而藏之。六腑者，受谷而行之，受气而扬之。经脉者，受血而营
之。合而以治奈何？刺之深浅，灸之壮数，可得闻乎？岐伯对曰∶脏之坚脆，腑之大小，谷之
多少，脉之长短，血之清浊，气之多少，十二经中多血少气，与其少血多气，与其皆多气血
，与其皆少血气，皆有定数。其治以针灸，各调其经气，固其常有合也。此人之参天地而
应阴阳，不可不审察之也。
足阳明外合于海水，内属于胃。
足太阳外合于清水，内属于膀胱，而通水道焉。
足少阳外合于渭水，内属于胆。
足太阴外合于湖水，内属于脾。
足厥阴外合于沔水，内属于肝。
足少阴外合于汝水，内属于肾。
手阳明外合于江水，内属于大肠。
手太阳外合于淮水，内属于小肠，而水道出焉。
手少阳外合于漯水，内属于三焦。
手太阴外合于河水，内属于肺。
手心主外合于漳水，内属于心包。
手少阴外合于济水，内属于心。
凡此五脏六腑十二经水者，皆外有源泉而内有所禀，此皆内外相贯，如环无端。人经
亦然。故天为阳，地为阴，腰以上为天，下为地。故海以北者为阴，湖以北者为阴中之阴，
漳以南者为阳，河以北至漳者为阳中之阴，漯以南至江者为阳中之阳，此一州之阴阳也。此
人所以与天地相参也。
曰∶夫经水之应经脉也，其远近之浅深，水血之多少，各不同。合而刺之奈何？曰∶足
阳明五脏六腑之海也，其脉大而血多气盛热壮，刺此者不深弗散，不留不写。
足阳明多血气，刺深六分，留十呼。
足少阳少血气，刺深四分，留五呼。
足太阳多血气，刺深五分，留七呼。
足太阴多血少气，刺深三分，留四呼。
足少阴少血多气，刺深二分，留三呼。
足厥阴多血少气，刺深一分，留一呼。
手之阴阳，其受气之道近，其气之来也疾，其刺深皆无过二分，留皆无过一呼。其少长
小大肥瘦，以心料之，命曰法天之常，灸之亦然。灸而过此者，得恶火则骨枯脉涩，刺而过
此者则脱气。
曰∶夫经脉之大小，血之多少，肤之浓薄，肉之坚脆，及 之大小，可以为度量乎？
曰∶其可为量者，取其中度者也，不甚脱肉而血气不衰者也。若失度人之 （音消，渴
病）瘦而形肉脱者，乌可以度量刺乎。审切循扪按，视其寒温盛衰而调之，是
谓因适而为之真也。
五脏各有六腑，六腑共有十二个原穴。这十二个原穴，出自四肢肘膝关节以下的“四关”部位。“四关”主治五脏疾病，如果五脏发生病变，应当选取这十二个原穴进行治疗。十二原穴，是五脏禀受全身三百六十五节骨骼之气味的所在之处。五脏有病，病气会反映在十二原穴上，而每个原穴都有其特定的出处。明白了原穴的位置，观察其反应，就能知道五脏的病变情况了。
位于阳中的少阴脏是肺，其原穴出于太渊穴（双侧共二穴）。位于阳中的太阳脏是心，其原穴出于大陵穴（双侧共二穴）。位于阴中的少阳脏是肝，其原穴出于太冲穴（双侧共二穴）。位于阴中的太阴脏是肾，其原穴出于太溪穴（双侧共二穴）。位于阴中的至阴脏是脾，其原穴出于太白穴（双侧共二穴）。膏之原穴出于鸠尾穴一穴。肓之原穴出于脖胦（音满设、鸟朗）一穴。凡是这十二个原穴，都主治五脏六腑的疾病。胀满病症取三阳经穴位，完谷不化的泄泻病症取三阴经穴位（另一种说法认为滞涩取三阴经）。
如今五脏患病，好比身上有刺，好比衣服上有污垢，好比打结的绳索，好比闭塞的道路。刺虽久仍可拔除，污虽久仍可洗净，结虽久仍可解开，闭虽久仍可疏通。有人说久病不可治疗，这种说法是不对的。善于使用针刺的人，治疗疾病，就像拔刺一样，像洗去污垢一样，像解开绳结一样，像疏通闭塞一样，即使疾病日久，也可以治愈。说不能治疗的，是没有掌握正确的治疗方法罢了。
黄帝问道：经脉有十二条，外与十二条河流相应，内归属于五脏六腑。那十二条河流，接受水流并运行它。五脏，藏纳神、气、魂、魄。六腑，接受水谷并运行它，受纳精气并宣扬它。经脉，接受血液并营养全身。将这三者结合起来进行诊治，该怎么做呢？针刺的深浅、艾灸的壮数，可以讲给我听吗？岐伯回答说：脏器的坚硬或脆弱，腑的大小，水谷的多少，脉道的长短，血液的清浊，气的多少，十二经脉中多血少气、少血多气、气血皆多、气血皆少的情况，都有固定的定数。用针灸治疗时，各自调节其经气，这是必然的对应关系。这是人参合天地、顺应阴阳的表现，不可不仔细审察。
足阳明胃经外合于海水，内属于胃。
足太阳膀胱经外合于清水，内属于膀胱，并通调水道。
足少阳胆经外合于渭水，内属于胆。
足太阴脾经外合于湖水，内属于脾。
足厥阴肝经外合于沔水，内属于肝。
足少阴肾经外合于汝水，内属于肾。
手阳明大肠经外合于江水，内属于大肠。
手太阳小肠经外合于淮水，内属于小肠，水道由此而出。
手少阳三焦经外合于漯水，内属于三焦。
手太阴肺经外合于河水，内属于肺。
手厥阴心包经外合于漳水，内属于心包络。
手少阴心经外合于济水，内属于心。
以上五脏六腑对应的十二条经水，外面都有源头，里面都禀受水气，这都是内外贯通，如圆环一样没有端点。人体的经脉也是如此。所以天为阳，地为阴；腰以上为天，腰以下为地。所以海以北的区域属阴，湖以北的区域属阴中之阴，漳水以南的区域属阳，黄河以北到漳水的区域属阳中之阴，漯水以南到江水的区域属阳中之阳，这是一州之内的阴阳分布。这就是人与天地相参的道理。
问：经水与经脉相应，它们的远近浅深，水血的多少，各不相同。结合这些特点进行针刺，该怎么做？答：足阳明胃经是五脏六腑的海，其脉道粗大，血多气盛，热势壮盛。针刺此经，如果不深刺就不能散邪，如果不留针就不能泻实。
足阳明经多血多气，针刺深度六分，留针十次呼吸的时间。
足少阳经少血少气，针刺深度四分，留针五次呼吸的时间。
足太阳经多血多气，针刺深度五分，留针七次呼吸的时间。
足太阴经多血少气，针刺深度三分，留针四次呼吸的时间。
足少阴经少血多气，针刺深度二分，留针三次呼吸的时间。
足厥阴经多血少气，针刺深度一分，留针一次呼吸的时间。
手部的阴阳经脉，其受气之道较近，气来迅速，针刺深度都不超过二分，留针时间都不超过一次呼吸。对于人的老少、大小、肥瘦，用心意去揣度判断，这叫做法则于天的常规，艾灸也遵循同样的原则。艾灸超过这个限度，遇到恶火会导致骨枯脉涩；针刺超过这个限度，会导致气脱。
问：经脉的大小，血的多少，皮肤的厚薄，肌肉的坚脆，以及肉的大小，可以作为度量标准吗？
答：可以作为度量标准的，是取其中等身材的人，即不是很消瘦且血气不衰的人。如果是失去常态的人，比如患有消渴病而身体消瘦、肌肉脱落的人，怎么可以用标准来度量针刺呢？应当仔细切按循摸，观察其寒热盛衰的情况来进行调理，这叫作根据适宜情况制定的真正法则。
The Five Zang organs each have their associated Fu organs, and the six Fu organs possess twelve Yuan-source points. These twelve Yuan-source points originate from the "Four Passes" (Si Guan), which refer to the areas around the elbows and knees. The Four Passes govern diseases of the five Zang organs; when disease occurs in the five Zang organs, one should select these twelve Yuan-source points for treatment. The twelve Yuan-source points are where the five Zang organs receive the Qi and essence from the three hundred and sixty-five joints of the body. When disease arises in the five Zang organs, it manifests at the twelve Yuan-source points, and each point has its specific origin. By understanding the locations of the Yuan-source points and observing their responses, one can ascertain the pathology of the five Zang organs.
The Shaoyin organ within Yang is the Lung (Fei), whose Yuan-source point originates from Taiyuan (LU-9) bilaterally. The Taiyang organ within Yang is the Heart (Xin), whose Yuan-source point originates from Daling (PC-7) bilaterally. The Shaoyang organ within Yin is the Liver (Gan), whose Yuan-source point originates from Taichong (LR-3) bilaterally. The Taiyin organ within Yin is the Kidney (Shen), whose Yuan-source point originates from Taixi (KI-3) bilaterally. The Zhinyin organ within Yin is the Spleen (Pi), whose Yuan-source point originates from Taibai (SP-3) bilaterally. The Yuan-source point of the Gao (fat/marrow) originates from Jiwei (CV-15). The Yuan-source point of the Huang (diaphragm/epigastrium) originates from Boyang (CV-17). All twelve Yuan-source points govern diseases of the five Zang and six Fu organs. For distension, select points on the Yang meridians; for undigested food diarrhea (Suxie), select points on the Yin meridians (another version states that for stagnation, select Yin meridians).
Currently, disease in the five Zang organs is like having a thorn in the flesh, dirt on clothes, a knotted rope, or a blocked passage. Even if long-standing, a thorn can be pulled out; even if old, dirt can be washed away; even if tightly knotted, a knot can be untied; even if long blocked, an obstruction can be cleared. Some say that chronic diseases cannot be treated; this view is incorrect. A skilled practitioner treats disease as if pulling out a thorn, washing away dirt, untying knots, or clearing blockages; even if the disease is chronic, it can be cured. Those who claim it is incurable have simply not mastered the correct technique.
The Yellow Emperor asked: There are twelve meridians, which externally correspond to twelve rivers and internally belong to the five Zang and six Fu organs. The twelve rivers accept water and conduct it. The five Zang organs store Shen (Spirit), Qi, Hun (Ethereal Soul), and Po (Corporeal Soul). The six Fu organs receive grain and conduct it, receiving Qi and dispersing it. The meridians receive blood and nourish the body. How should these three aspects be integrated for treatment? What are the depths of needling and the number of moxa cones for moxibustion? Can you explain them?
Qibo replied: The hardness or fragility of the Zang organs, the size of the Fu organs, the quantity of grain, the length of the vessels, the clarity or turbidity of the blood, and the abundance or scarcity of Qi—all these factors, including whether the twelve meridians have abundant blood and little Qi, little blood and abundant Qi, abundant blood and Qi, or scarce blood and Qi—have fixed determinations. When treating with acupuncture and moxibustion, one must regulate the Qi of the meridians accordingly, adhering to these constant correspondences. This reflects how humans participate in Heaven and Earth and respond to Yin and Yang, and thus must be carefully examined.
Foot-Yangming corresponds externally to the Sea Water and internally belongs to the Stomach.
Foot-Taiyang corresponds externally to Clear Water and internally belongs to the Bladder, connecting through the water passages.
Foot-Shaoyang corresponds externally to the Wei River and internally belongs to the Gallbladder.
Foot-Taiyin corresponds externally to Lake Water and internally belongs to the Spleen.
Foot-Jueyin corresponds externally to the Mian River and internally belongs to the Liver.
Foot-Shaoyin corresponds externally to the Ru River and internally belongs to the Kidney.
Hand-Yangming corresponds externally to the Jiang River and internally belongs to the Large Intestine.
Hand-Taiyang corresponds externally to the Huai River and internally belongs to the Small Intestine, from which water passages emerge.
Hand-Shaoyang corresponds externally to the Luo River and internally belongs to the Sanjiao (Triple Burner).
Hand-Taiyin corresponds externally to the He River and internally belongs to the Lung.
Hand-Jueyin corresponds externally to the Zhang River and internally belongs to the Pericardium.
Hand-Shaoyin corresponds externally to the Ji River and internally belongs to the Heart.
All these twelve river waters corresponding to the five Zang and six Fu organs have external sources and internal endowments; they are internally and externally connected, like a circle without beginning or end. Human meridians are the same. Thus, Heaven is Yang and Earth is Yin; above the waist is Heaven, below the waist is Earth. Areas north of the sea are Yin; areas north of lakes are Yin within Yin; areas south of the Zhang River are Yang; areas from north of the He River to the Zhang River are Yang within Yin; areas from south of the Luo River to the Jiang River are Yang within Yang. This constitutes the Yin-Yang distribution of a region. This is why humans correspond to Heaven and Earth.
Question: How do the rivers correspond to the meridians regarding their distance, shallowness, depth, and the quantity of water and blood, which vary? How should needling be performed based on these combinations?
Answer: Foot-Yangming is the Sea of the five Zang and six Fu organs; its vessels are large, with abundant blood and Qi, and strong heat. Needling this meridian requires deep insertion to disperse pathogenic factors, and retention of the needle to drain excess.
Foot-Yangming has abundant blood and Qi; needle depth is 6 fen, retained for ten breaths.
Foot-Shaoyang has scarce blood and Qi; needle depth is 4 fen, retained for five breaths.
Foot-Taiyang has abundant blood and Qi; needle depth is 5 fen, retained for seven breaths.
Foot-Taiyin has abundant blood and scarce Qi; needle depth is 3 fen, retained for four breaths.
Foot-Shaoyin has scarce blood and abundant Qi; needle depth is 2 fen, retained for three breaths.
Foot-Jueyin has abundant blood and scarce Qi; needle depth is 1 fen, retained for one breath.
For the meridians of the hands (Yin and Yang), the pathways for receiving Qi are proximate, and the arrival of Qi is rapid. Needle depth should not exceed 2 fen, and retention should not exceed one breath. For variations in age, stature, size, and leanness or robustness, one must use mental estimation. This is called following the constant laws of Heaven; moxibustion follows the same principles. Exceeding these limits in moxibustion may lead to "evil fire," causing dry bones and stagnant pulses; exceeding them in needling may lead to Qi depletion.
Question: Can the size of meridians, quantity of blood, thickness of skin, firmness of muscles, and size of flesh serve as measurement standards?
Answer: Those suitable for standard measurement are those of medium build, neither emaciated nor lacking in blood and Qi. For individuals who deviate from this norm, such as those suffering from Xiao Ke (Wasting-Thirst) who are thin and have lost muscle mass, how can standard measurements apply? One must carefully palpate and press, observe the cold, heat, excess, and deficiency, and regulate accordingly. This is called establishing true methods based on appropriateness.