拯救之法。妙用者针。察岁时于天道。定形气于予心。春夏瘦而刺浅。秋冬肥而刺深。
不穷
厥阴而方终。穴出云门。抵期门而最后。正经十二。别络走三百余支。正侧仰伏。气血有六
百余候。手足三阳。手走头而头走足。手足三阴。足走腹而胸走手。要识迎随。须明逆顺。
况乎阴阳。气血多少为最。厥阴太阳。少气多血。太阴少阴。少血多气。而又气多血少者。
少阳之分。气盛血多者。阳明之位。先详多少之宜。次察应至之气。轻滑慢而未来。沉涩紧
而已至。既至也。量寒热而留疾。未至也。据虚实而候气。气之至也。如鱼吞钩饵之浮沉。
气未至也。如闲处幽堂之深邃。气速至而速效。气迟至而不治。观夫九针之法。毫针最微。
七星上应。众穴主持。本形金也。有蠲邪扶正之道。短长水也。有决凝开滞之机。定刺象木
。或邪或正。口藏比火。进阳补羸。循机扪塞以象土。实应五行而可知。然是三寸六分。包
含妙理。虽细桢于毫发。同贯多岐。可平五脏之寒热。能调六腑之虚实。拘挛闭塞。遣八邪
而去矣。寒热痛痹。开四关而已之。凡刺者。使本神朝而后入。既刺也。使本神定而气随。
神不朝而勿刺。神已定而可施。定脚处。取气血为主意。下手处。认水木是根基。天地人三
才也。涌泉同璇玑百会。上中下三部也。大包与天枢地机。阳跷阳维并督带。主肩背腰腿在
表之病。阴跷阴维任冲脉。主心腹胁肋在里之疑。二陵二跷二交。似续而交五大。两间两商
两井。相根据而别两支。足见取穴之法。必有分寸。先审自意。次观肉分。伸屈而得之。或平
直而安定。在阳部筋骨之侧。陷下为真。在阴分 之间。动脉相应。取五穴用一穴而必端
。取三经用一经而可正。头部与肩部详分。督脉与任脉异（一作易）定。明标与本。论刺深刺
浅之经。住痛移疼。取相交相贯之径。岂不闻脏腑病。而求门海俞募之微。经络滞。而求原
别交会之道。更穷四根三结。根据标本而刺无不痊。但用八法五门。分主客而针无不效。八脉
始终连八会。本是纪纲。十二经络十二原。是谓枢要。一日取六十六穴之法。方见幽微。一
时取一十二经之原。始知要妙。原夫补泻之法。非呼吸而在手指。速效之功。要交正而识本
经。交经缪刺。左有病而右畔取。泻络远针。头有病而脚上针。巨刺与缪刺各异。微针与妙
刺相通。观部分而知经络之虚实。视浮沉而辨脏腑之寒温。且夫先令针耀而虑针损。次藏口
内而欲针温。目无外视。手如握虎。心无内慕。如待贵人。左手重而多按。欲令气散。右手
轻而徐入。不痛之因。空心恐怯。直立侧而多晕。背目沉掐。坐卧平而没昏。推于十干十变
。知孔穴之开阖。论其五行五脏。察时日之旺衰。伏如横弩。应若发机。阴交阳别而定血晕
。阴跷阳维而下胎衣。痹厥偏枯。迎随俾经络接续。漏崩带下。温补使气血根据归。静以久留
。停针待之。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
。痒麻虚补。体重节痛而俞居。心下痞满而井主。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。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。由是午前卯后。太阴生而疾温。
离左酉南。月朔死而速冷。循扪弹怒。留吸母而坚长。爪下伸提。疾呼子而嘘短。动退空歇
。迎夺右而泻凉。推内进搓。随济左而补暖。慎之。大患危疾。色脉不顺而莫针。寒热风阴
。饥饱醉劳而切忌。望不补而晦不泻。弦不夺而朔不济。精其心而穷其法。无灸艾而坏其皮
。正其理而求其原。免投针而失其位。避灸处而加四肢。四十有九。禁刺处而除六 。二十
有二。抑又闻高皇抱疾未瘥。李氏刺巨阙而复苏。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 。王纂针
交俞而妖精立出。取肝俞与命门。使瞽士视秋毫之末。刺少阳与交别。俾聋夫听夏蚋之声。
嗟夫。去圣愈远。此道渐坠。或不得意而散其学。或愆其能而犯禁忌。愚庸智浅。难契于玄
言。至道渊深。得之者有几。偶述斯言。不敢示诸明达者焉。庶几乎童蒙之心启。
上标幽赋。窦汉卿所撰。今自针经指南表录于此。
救治疾病的方法，其中妙用在于针刺。要观察天时岁序与天道运行的规律，在心中确定患者体形与气质的差异。春夏季节人体消瘦，针刺宜浅；秋冬季节人体肥厚，针刺宜深。
经脉的循行不穷尽于厥阴经便到了终点，穴位从云门穴开始，到期门穴结束。十二正经，加上别络共有三百多个分支。针刺时身体有正、侧、仰、伏四种姿势，气血运行有六百多个候应部位。手足三阳经，手经走向头部，头经走向足部；手足三阴经，足经走向腹部，胸经走向手部。要认识“迎随”补泻法，必须明白逆顺的道理。
况且阴阳气血的多少最为重要。厥阴经和太阳经，气少血多；太阴经和少阴经，血少气多。而气多血少的，属于少阳经的范围；气盛血多的，属于阳明经的位置。首先要详细辨别气血多少的适宜程度，其次要观察应至的脉气。脉气未至时，指下感觉轻滑慢；脉气已至时，指下感觉沉涩紧。既然脉气已至，就要根据寒热证候决定留针或疾出；脉气未至，要根据虚实情况候气。脉气到来的感觉，就像鱼吞钩饵时的浮沉感；脉气未到，就像身处幽深殿堂般的寂静感。脉气速至则疗效速显，脉气迟至则难治。
观察九针之法，毫针最细微。七星对应上天的规律，众穴主持全身治疗。毫针本体属金，有祛除邪气、扶助正气的作用；长短属水，有决断凝滞、开通闭塞的机能；定刺深浅象木，或祛邪或扶正；口含比火，能进阳气温补羸弱；循经扪按塞窍象土，实则顺应五行之理可知。虽然毫针只有三寸六分长，却包含精妙的道理，虽细小如毫发，却能贯通多条歧路。它可以平复五脏的寒热，能够调理六腑的虚实。对于拘挛闭塞，派遣八邪之气使其离去；对于寒热痛痹，开启四关穴即可治愈。
大凡针刺，要使患者的精神集中后再进针。既已针刺，要使患者精神安定，经气随之而行。精神不集中时不要针刺，精神安定后才可以施术。定脚落针之处，以调摄气血为主要意图；下手之处，以认清水木（肝肾）为根基。这体现了天地人三才之道。涌泉穴同璇玑穴、百会穴，分别对应上、中、下三部。大包穴与天枢穴、地机穴，以及阳跷脉、阳维脉、督脉、带脉，主要主管肩背腰腿在表层的病证。阴跷脉、阴维脉、任脉、冲脉，主要主管心腹胁肋在深层的疑难病症。二陵（膝关、曲池）、二跷（照海、申脉）、二交（外关、支沟），似乎接续并交会于五大关节。两间、两商、两井穴，相互依据而分为两支。由此可见取穴的方法，必须有分寸，先审视自己的心意，其次观察肌肉纹理。通过伸展屈曲来取得穴位，或者保持平直安定。在阳部筋骨侧面，凹陷处即为真穴；在阴分之间，动脉相应之处可取。选取五个穴位时，用一个穴位作为基准必端正；选取三条经脉时，用一条经脉作为基准可纠正。头部与肩部要详细区分，督脉与任脉要不同确定。明确标与本的关系，论述针刺深浅的经络原理。消除疼痛，转移病痛，选取相交相贯的径路。
岂不闻脏腑有病，就求取募穴、俞穴、原穴、背俞穴等的微妙作用；经络阻滞，就求取原穴、别络、交会穴的道理。进一步探究四根三结，依据标本理论针刺，没有不痊愈的。只要运用八法五门，分清主客关系，针刺没有不有效的。奇经八脉始终连接八会穴，本是纲领；十二经络各有十二原穴，称为枢要。一日取六十六穴的方法，才能见到幽微之处；一时辰取一十二经的原穴，始知精妙奥义。
至于补泻的方法，不在于呼吸而在于手指的技巧。迅速见效的关键，在于交接经脉并识别本经。交经缪刺，左边有病从右边取穴；泻络远针，头部有病在脚上针刺。巨刺与缪刺各不相同，微针与妙刺相通。观察分部而知经络的虚实，视脉象浮沉而辨脏腑的寒温。
况且先要使针光亮且考虑针是否损坏，其次藏入口内使针温暖。眼睛不要向外看，手像握虎一样有力，内心不要有杂念，如同等待贵人一样恭敬。左手重按多揉，欲使气血散开；右手轻缓徐入，是不痛的缘故。空腹恐怯，直立或多晕，应背对目视者，沉掐穴位；坐卧平稳则无昏晕。推究十天干与十变的关系，知道孔穴的开阖；论述五行五脏，察视日时的旺衰。潜伏如横放的弩弓，响应若发射机关。阴交穴与阳别穴配合可定血晕；阴跷脉与阳维脉配合可下胎衣。痹症、厥症、偏枯，通过迎随法使经络接续；漏崩、带下，通过温补法使气血归依。静留久针，停针以待。必定准确的，取照海穴治疗喉中闭塞；确实有效的，用大钟穴治疗心内的呆痴。大致而言，疼痛实证用泻法，痒麻虚证用补法。体重节痛由俞穴主治，心下痞满由井穴主治。心胀咽痛，针刺太冲穴必除；脾冷胃疼，泻公孙穴立愈。胸满腹痛刺内关，胁疼肋痛针飞虎。筋挛骨痛补魂门，体热劳嗽泻魄户。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。中风环跳穴宜刺，虚损天枢穴可取。
因此午前卯后，太阴生而疾温；离左酉南，月朔死而速冷。循经扪按弹怒，留吸母而坚长；爪下伸提，疾呼子而嘘短。动退空歇，迎夺右而泻凉；推内进搓，随济左而补暖。慎重啊！大病危疾，色脉不顺时不要针刺。寒热风阴，饥饱醉劳时要切忌。望日不补，晦日不泻；弦日不夺，朔日不济。精心研究以穷尽方法，不要因灸艾而破坏皮肤。端正其理以求其本源，避免投针失位。避开灸处而在四肢加穴。四十九个禁刺处，除去六个，还有二十二个。
又听说高皇抱病未愈，李氏针刺巨阙穴而复苏；太子暴死为厥症，越人针刺维会穴而复醒。肩井、曲池，甄权针刺臂痛而恢复射箭；悬钟、环跳，华佗针刺足部而立即行走。秋夫针腰俞而鬼魅免除沉疴，王纂针交俞而妖精立刻出现。取肝俞与命门，使盲人能看清秋毫之末；刺少阳与交别，使聋人能听到夏蝉的声音。
唉！距离圣人的时代越远，此道逐渐衰落。有的不得要领而放弃学习，有的欠缺能力而触犯禁忌。我愚钝智浅，难以契合玄妙之言。大道渊深，得之者能有几人？偶然陈述这些言语，不敢展示给高明通达的人，或许可以启发童蒙之心。
The method of rescue. Its wonderful application lies in acupuncture. Observe the seasons and years according to the Heavenly Dao. Determine the constitution and Qi within your own mind. In spring and summer, when the body is lean, needling should be shallow. In autumn and winter, when the body is fat, needling should be deep.
The meridians do not end until Jueyin (Liver Pericardium) is exhausted. Acupoints begin from Yunmen (LU-2) and conclude at Qimen (LR-14). There are twelve regular meridians, and the collateral vessels branch out into over three hundred paths. Depending on whether the patient is upright, sideways, supine, or prone, there are over six hundred positions for Qi and Blood observation. The three Yang meridities of the hand and foot: Hand-Yang moves towards the head, and Head-Yang moves towards the feet. The three Yin meridians of the hand and foot: Foot-Yin moves towards the abdomen, and Chest-Yin moves towards the hands. To understand "Ying-Sui" (Following and Reversing), one must clearly distinguish between reverse and smooth directions.
Moreover, the balance of Yin and Yang, and the abundance or scarcity of Qi and Blood are paramount. Jueyin and Taiyang have little Qi and much Blood. Taiyin and Shaoyin have little Blood and much Qi. As for those with abundant Qi and little Blood, they belong to the domain of Shaoyang. Those with abundant Qi and abundant Blood belong to the position of Yangming. First, carefully examine the suitability based on the quantity of Qi and Blood; second, observe the arriving Qi. When Qi has not yet arrived, the pulse feels light, slippery, and slow. When Qi has arrived, it feels deep, choppy, and tight. Once Qi has arrived, measure the cold or heat to decide whether to retain or quickly withdraw the needle. If Qi has not arrived, judge emptiness or fullness to await the Qi. The arrival of Qi feels like a fish swallowing bait, rising and sinking. The absence of Qi feels like sitting in a deep, quiet hall. If Qi arrives quickly, the effect is rapid; if Qi arrives slowly, the prognosis is poor.
Observing the methods of the Nine Needles, the Filiform Needle (Hao Zhen) is the most subtle. It corresponds to the Seven Stars above, and all acupoints govern treatment. Its form is Metal, possessing the way to dispel evil and support righteousness. Its length is Water, possessing the mechanism to resolve stagnation and open blockages. Its fixed depth resembles Wood, either expelling evil or supporting righteousness. Placing it in the mouth compares to Fire, advancing Yang and tonifying weakness. Following the mechanism and covering/sealing resembles Earth, corresponding to the Five Elements and thus known. Although it is only three cun and six fen long, it contains profound principles. Though fine as a hair, it connects multiple branches. It can balance the cold and heat of the Five Zang organs and regulate the deficiency and excess of the Six Fu organs. For spasms and blockages, dispatch the Eight Evils to remove them. For cold, heat, pain, and bi-syndrome, opening the Four Passes (Si Guan) will cure it.
Generally, in needling, ensure the patient's Shen (Spirit) is gathered before insertion. After needling, ensure the patient's Shen is settled so that Qi follows. Do not needle if the Shen is not gathered; proceed if the Shen is settled. Where you plant the needle, take regulating Qi and Blood as the main intent. Where you make the first move, recognize Water and Wood (Kidney and Liver) as the foundation. This reflects the Three Talents of Heaven, Earth, and Man. Yongquan (KI-1) together with Xuanji (CV-15) and Baihui (DU-20) correspond to the Upper, Middle, and Lower parts. Dabao (SP-21) with Tianshu (ST-25) and Dijia (SP-8), along with Yangqiao Mai, Yangwei Mai, Du Mai, and Dai Mai, primarily govern diseases of the shoulder, back, waist, and legs located in the exterior. Yinqiao Mai, Yinwei Mai, Ren Mai, and Chong Mai primarily govern doubts/difficulties of the heart, abdomen, hypochondrium, and ribs located in the interior. Er Ling (Xiguan GB-34, Quchi LI-11), Er Qiao (Zhaohai KI-6, Shenmai BL-62), Er Jiao (Waiguan TE-5, Zhigou TE-6) seem to continue and connect with the five major joints. Liang Jian, Liang Shang, Liang Jing points rely on each other and separate into two branches. Thus, the method of selecting acupoints must have precise measurements. First, examine your own intention, then observe the flesh layers. Obtain them by extending or flexing, or keep them level and stable. On the Yang side near tendons and bones, the depression is the true point. In the Yin division, the corresponding arterial pulse indicates the point. When selecting five acupoints, use one as the standard to ensure correctness. When selecting three meridians, use one meridian as the standard to correct alignment. Differentiate the head and shoulders carefully. Determine the Du Mai and Ren Mai differently. Clarify Biao (Branch) and Ben (Root), discuss the meridians for deep and shallow needling. To stop pain and move discomfort, select intersecting and interweaving pathways.
Have you not heard that for Zang-Fu diseases, seek the subtlety of Mu-Alar, Shu-Shu, Yuan, and Back-Shu points? For meridian stagnation, seek the ways of Yuan, Bie, and intersection points. Further explore the Four Roots and Three Knots, needle according to Biao and Ben, and there will be no failure to heal. Simply use the Eight Methods and Five Gates, distinguish master and guest, and there will be no failure in efficacy. The eight extraordinary vessels always connect to the Eight Hui points, which are the guidelines. The twelve regular meridians have twelve Yuan points, called the pivots. The method of selecting sixty-six acupoints in one day reveals the profound mysteries. Selecting the Yuan points of the twelve meridians in one shichen reveals the essential wonders.
As for tonification and sedation methods, they do not depend on respiration but on finger techniques. The key to rapid effect is connecting meridians and identifying the source meridian. Jing-Miao (Cross) needling: left disease taken from the right side. Sedating collaterals with distant needling: head disease needled on the feet. Ju-Ci and Miao-Ci are different. Micro-needling and wonderful needling are interconnected. Observe the sections to know the deficiency and excess of meridians; view floating and sunken pulses to differentiate the cold and warmth of Zang-Fu.
Furthermore, first ensure the needle is bright and consider if it is damaged; next, hide it in the mouth to warm it. Do not look outward; hold the hand like grasping a tiger; have no internal distractions, as if awaiting a noble person. Press heavily and frequently with the left hand to disperse Qi; enter lightly and slowly with the right hand to avoid pain. Fear of emptiness: standing straight may cause dizziness; facing away from the eye, press deeply. Sitting or lying flat prevents fainting. Deduce from the Ten Stems and Ten Transformations to know the opening and closing of acupoints. Discuss the Five Elements and Five Zang, observe the prosperity and decline of days and times. Lie still like a drawn crossbow; respond swiftly like releasing the trigger. Yinjiao and Yangbie stabilize blood vertigo. Yinqiao and Yangwei deliver the placenta. Bi, Jue, and hemiplegia are treated by Ying-Sui to reconnect meridians. Lou, Beng, and leukorrhea are treated by warming and tonifying to return Qi and Blood. Retain quietly for a long time, pause the needle to wait. Accurately, select Zhaohai (KI-6) to treat throat obstruction. Indeed, use Dazhong (KI-4) to treat mental dullness. Generally, pain and excess require sedation; itching and numbness and deficiency require tonification. Heavy body and joint pain are governed by Shu points. Fullness in the heart region is governed by Jing points. Heart distension and throat pain: needle Taichong (LR-3) to eliminate. Spleen cold and stomach pain: sedate Gongsun (SP-4) for immediate relief. Chest fullness and abdominal pain: pierce Neiguan (PC-6). Hypochondriac and rib pain: needle Feihu (LI-8). Spasms and bone pain: tonify Hunmen (BL-47). Body heat and consumptive cough: sedate Pohu (BL-48). Head wind and headache: needle Shenmai (BL-62) and Jinmen (BL-63). Itchy and painful eyes: sedate Guangming (GB-37) at Diwu. Sedate Yinxi (HT-6) to stop night sweats and treat pediatric bone-steaming fever. Pierce Pianli (LI-6) to promote urination and treat adult ascites. Stroke: Huantiao (GB-30) is suitable for needling. Deficiency and exhaustion: Tianshu (ST-25) can be selected.
Therefore, before noon until Mao hour, Taiyin generates and warms quickly. From Li-Zuo to You-Nan, the new moon dies and cools quickly. Follow, rub, and flick; retain inhalation mother for firmness and length. Claw extension and lifting; quick exhalation son for brevity and shortness. Move, retreat, empty, rest; welcome and seize from the right to sedate coolness. Push inward and rotate forward; follow and assist from the left to tonify warmth. Be cautious! For major critical illnesses, if complexion and pulse are unfavorable, do not needle. For cold, heat, wind, yin conditions, hunger, fullness, drunkenness, and fatigue, strictly avoid needling. Do not tonify on the day of the full moon (Wang); do not sedate on the day of the new moon (Hui). Do not deplete on the day of the half-moon (Xian); do not assist on the day of the new moon (Shuo). Refine your mind to exhaust the methods; do not burn moxa to damage the skin. Correct the principle to seek the origin, avoiding misplaced needles. Avoid moxa sites and add points to the four limbs. There are forty-nine contraindicated sites; removing six leaves twenty-two.
It is also heard that Emperor Gaozhu suffered from illness without recovery; Li Shi pierced Jueque (CV-14) and he revived. The Crown Prince died suddenly from Jue syndrome; Yue Ren pierced Weihui (DU-20/EX-HN1 area contextually often refers to specific emergency points, here likely referring to a specific technique or point combination mentioned in ancient texts, often associated with revival) and he woke up. Jianjing (GB-21) and Quchi (LI-11): Zhen Quan pierced arm pain and he could shoot again. Xuanzhong (GB-39) and Huantiao (GB-30): Hua Tuo pierced the foot and he could walk immediately. Qiu Fu pierced Yaoshu (DU-2) and the ghost avoided deep sickness. Wang Zuan pierced Jiaoshu and the demon appeared immediately. Take Ganshu (BL-18) and Mingmen (DU-4), making blind men see the tip of an autumn hair. Pierce Shaoyang and Jiaobie, making deaf men hear the sound of summer mosquitoes. Alas! The further we go from the sages, the more this path declines. Some lose interest and abandon their studies; some lack ability and violate taboos. I am foolish and shallow-minded, difficult to match with profound words. The Great Dao is deep; how many obtain it? I occasionally state these words, not daring to show them to the enlightened. Perhaps this will inspire the mind of the novice.
Above is *Biao You Fu* (Ode to the Profound Signs), written by Dou Hanqing. Now I record it here from *Zhen Jing Zhi Nan*.