与手心主同治也。
或曰。井荥俞经合。主何病也。
曰。六十八难注云。心下满。肝木病也。足厥阴之支。从肝贯膈。上注肺。故井主心下
满也。荥主身热。心火病也。俞主体重节痛。脾土病也。经主喘咳寒热。肺金病也。合主逆
气而泄。肾水病也。此举五脏之病。各一端为例。余病可以类推而互举也。不言六腑者。举
藏足以该之。
或曰。诸经之井。皆在手指足趾梢。肌肉浅薄之处。不足使为补写也。刺之奈何。
经曰。设当刺井者。只写其荥。以井为木。荥为火。火者。木之子也。此专为写井者言
也。
则病危。可不谨哉。
或曰。经以井荥俞经。各系于四时。何谓也。
经曰。春刺井者。邪在肝。夏刺荥者。邪在心。季夏刺俞者。邪在脾。秋刺经者。邪在
肺。冬刺合者。邪在肾也。
或曰。南唐何若愚谓三焦是阳气之父。心包络是阴气之母。二经尊重。不系五行所摄。主
受纳
。注于三焦。遇阴干合处。注于包络。此二经亦各注井荥俞经合五穴也。阳干注腑。阴干注
脏。如甲日甲戌时。胆气初出为井。然甲与己合。己巳时。脾出血为井。又如乙日乙酉时。肝
出
后脉内。阴日。血先脉外。气后脉内。交贯而行。甲戌时。至甲申为阳干合处。己巳时。至
己卯为阴干合处。余经日辰皆根据此推。阳日阳时。则阳经穴开。病在阳经。宜俟阳经穴开针
之
肠前谷。（荥火）戌寅时。注于胃陷谷。（俞土）并过本原丘墟。庚辰时。经于大肠阳溪。（经
金）壬午时。入于膀胱委中。（合水）此五腑井荥俞经合穴开时也。至甲申时。气纳三焦之关
冲（井）液门（荥）中渚（俞）阳池（原）支沟（经）天井（合）穴亦开焉。 肝属足厥阴乙木。故乙日
乙酉时。肝引血出大敦。（井木）丁亥时。流于心之少府。（荥火）己丑时。注于脾之太白。（
俞土）辛卯时。经于肺之经渠（经金）癸巳时。入于肾之阴谷。（合水）此五脏井荥俞经合穴开时
也。
太阳阳火。故丙日丙申时。小肠引气出少泽。（井火）戊戌时。流于胃内庭。（荥土）庚子时。
注于大肠三间。（俞金）过本原腕骨。壬寅时。经膀胱昆仑。（经水）甲辰时。入胆腕骨。（合
木）丙午时。气纳三焦。 心属手少阴阴火。故丁日丁未时。心引血行少冲。（井火）乙酉时。
流于脾大都。（荥土）辛亥时。注于肺太渊。（俞金）癸丑时。经于肾复溜。（经水）乙卯时。入
于肝曲泉。（合木）丁巳时。血纳包络。 胃属足阳明阳土。故戊日戊午时。胃引气出厉兑。
（井土）庚辰时。流于大肠二间。（荥金）壬戌时。注于膀胱束骨。（俞水）并过本原冲阳。甲子
时。经于胆阳辅。（经水）丙寅时。入于小肠少海。（合火）戊辰时。气纳三焦。 脾属足太阴
阴土。故己日己巳时。脾引血行隐白。（井土）辛未时。流于肺鱼际。（荥金）癸酉时。注于肾
太溪。（俞水）乙亥时。经于肝中封。（经木）丁丑时。入于心少海。（合火）己卯时。血纳包络
。大肠属手阳明阳金。故庚日庚辰时。大肠引血出商阳。（井金）壬午时。流于膀胱通谷。
（荥水）甲申时。注于胆临泣。（俞木）丙戌时。经于小肠阳谷。（经火）戊子时。入于胃三里。
（合土）庚寅时。气纳三焦。 肺属手太阴阴金。故辛日辛卯时。肺引血行少商。（井金）癸巳
时。流于肾然谷。（荥水）乙未时。注于肝太冲。（俞木）丁酉时。经于心灵道。（经火）己亥时
。入于脾阴陵泉。（合土）辛丑时。血纳包络。 膀胱属足太阳阳水。故壬日壬寅时。膀胱引
气出至阴。（井水）甲辰时。流于胆侠溪。（荥木）丙午时。注于小肠后溪。（俞火）并过本原京骨
。
少阴阴水。故癸日癸亥时。肾引血出涌泉。（井水）乙丑时。流于肝行间。（荥木）丁卯时。注
于心神门。（俞火）己巳时。经于脾商丘。（经土）辛未时。入于肺尺泽。（合金）癸亥时。血纳
包络。 三焦属手少阳。壬子时。三焦出关冲。（井金）甲寅时。流于液门。（荥水）丙辰时。
注于中渚。（俞木）并过本原阳池。戊午时。经于支沟。（经火）庚申时。入于天井。（合土）
心主包络属手厥阴。癸丑时。包络出中冲。（井木）乙卯时。流于劳宫。（荥火）丁巳时。注于
太溪。（俞土）己未时。经于间使。（经金）辛酉时。入于曲泽。（合水）何公此法刊布。古今名
曰子午流注。盖谓左转从子。能外行诸阳。右转从午。能内行诸阴。于经亦有据乎。
曰。此皆臆说。素难不载。不惟悖其经旨。而所说亦自相矛盾者多矣。彼谓阳日阳时阳
经
。而谓丙小肠前谷荥穴开。其与阳日阳时之说。合乎否乎。经曰。邪气者。常随四时之气血
而入
则乱气不生。四时之气所在。如春气在经脉。夏气在孙络。秋气在皮肤。冬气在骨髓之类。
故曰。春刺井。夏刺荥。季夏刺俞。秋刺经。冬刺合。亦因四时之气所在而刺之也。又曰。
谨候其时。病可与期。盖言谨候其气之所在之时而刺之。是谓逢时。如病在三阳。必候其气
在于阳分而刺之。病在三阴。必候其气在于阴分而刺之。故古人刺法。惟以气之所在之处。
穴俞为开。气之不在之处。穴俞为阖并无所谓阳日阳时阳穴开。阴日阴时阴穴开之说。又尝
考之经曰。补写以时。与气开阖相合者。气当时刻谓之开。已过未至谓之阖。盖邪来朝应之
时。如波陇起。察其在何穴分。即于此时而刺之。谓之开。若根据何公某穴某时某穴开。宜刺
某穴。或遇邪至所定时穴刺之固宜。或邪已过未至。亦根据其所定时穴刺之。宁不反增其病耶
。经曰。刺不知四时之经病之所在。反之则生乱气。此之谓也。经曰。阴井木。阳井金。阴
荥火。阳荥水。阴经土。阳经木。阴俞金。阳俞火。阴合水。阳合土。今何公尽变其法。皆
以十干配之十经。取干旺日时而注井荥俞经合。故甲日甲时取属甲胆。而甲胆阳井之金。亦
根据日干而变为木。小肠前谷荥水。亦根据日干而变为火。然三焦包络。又根据难经而无所变。颠
倒错乱如此。与经合乎否乎。周身十二经。各有井荥俞经合。其所主病。亦各不同。假如病
在肝。宜针肝之荥穴行间。乃曰乙日肝之荥穴不属行间。而属心之荥穴少府。舍肝之荥而
针心之荥。是谓乱经。病可去乎。不可去乎。又谓阳日气先血后。阴日气后血先。此亦不通
之论。就以彼之所言。证之彼云。甲与己合。己日己巳时。脾引血出。甲戌时。胆引气行
。固合阴日血先气后说矣。然甲日己巳时居前。而脾亦可引血先出。甲戌时居后。而胆亦可
引气后行。如此。则阳日血亦可先。气亦可后矣。何其言之不审耶。机按。经曰荣者水谷之
精气。其始从中焦。注手太阴阳明。以次相传。至足厥阴。复还注手太阴。入于脉。与息数
呼吸应。此经脉行度终始也。荣气一周于身。外至身体四肢。内至五脏六腑。无不周遍。故
其五十周无阴阳昼夜之殊。与卫气之行不同。卫者。水谷之悍气。出于上焦。行于脉外。温
分肉。充皮肤。司开阖。不与脉同行。不与息数同应。昼但周阳于身体四肢之外。不能入五
脏六腑之内。夜但周阴于五脏六腑之内。不能出身体四肢之外。故必五十周。至平旦方与荣
大会于肺手太阴也。荣卫之行。各有常度如此。而谓阳日气先血后。阴日气后血先。不自知
其乱经旨也大矣。岂可为法于天下。可传于后世哉。（难经言。荣气之行。常与卫气相随上
下。由息而动。巢元方谓气行则血行。气住则血住。似皆未达荣卫异行之旨也。）
或曰。指微赋言。养子时刻注穴者。谓逐时干旺气。注脏腑井荥之法也。每一时辰相生
养子
出窍阴穴为井。（木气）流至小肠为荥。（火气）过前谷穴。注至胃为俞。（土气）过陷谷穴并过
本原丘墟穴。行至大肠为经。（金气）过阳溪穴。入于膀胱为合。（水气）入委中穴而终。是甲
戌时。木火土金水相生。五度一时辰。流注五穴毕也。与七韵中所说。亦相通否。
曰。荣卫昼夜各五十度周于身。皆有常度。无太过。无不及。此平人也。为邪所中。则
或速
时。胆出窍阴。丙子时。流于小肠前谷。戊寅时。流于胃合谷。并过本原丘墟。庚辰时。行
于大肠阳溪。壬午时。入于膀胱委中。再遇甲申时。注于三焦。六穴带本原。共十二穴。是一
日一夜。气但周于此数穴也。且五脏五腑十经。井荥俞经合。每一穴占一时。独三焦六穴占
一时。包络五穴占一时。而赋乃言甲戌一时。木火土金水相生。五度一时。流注五穴毕。与
韵中所语大不相合。赋与韵出于一人。何其言之 牾若是。不知不善于措辞耶。不知赋韵两
不相通耶。赋注又言。昼夜十二时。血气行过六十俞穴。考其针刺定时昼夜周环六十首图。
乃知一时辰相生养子五度之说矣。假如甲日甲戌时。甲。阳木也。故胆始窍阴木。木生前谷
火。火生陷谷土。过丘墟原。土生阳溪金。金生委中水。再遇甲申时。注于三焦关冲、液门
、中渚、阳池、支沟、天井六穴。不特甲戌时为然。一日之中。凡遇甲时。皆如甲戌时所注
之穴也。又如乙日乙酉时。乙。阴木也。故肝始大敦木。木生少府火。火生太白土。土生经
渠金。金生阴陵水。再遇乙未时。注于包络中冲、劳宫、大陵、间使、曲泽五穴。不特乙日
乙酉时为然。一日之中。凡遇乙时。皆如乙酉时所注之穴也。所注皆在本日本时本经。注于
井穴。以后时辰。不注井穴。以前时辰。如癸日癸亥时。主肾注于井。次至甲子时。胆经所
注。一如甲日甲戌时所注之穴也。次至乙丑时。肝经所注。一如乙日乙酉时所注之穴也。次
至丙寅时。小肠所注。一如丙日丙申时所注之穴也。举此为例。余可类推。此所谓昼夜十二
时。
犹豫而不决也。虽然。二说俱与素难不合。无用其法。犹辨论之不置者。将使读者不待思索
。一览即解其意矣。
问曰。保命全角论所言刺法。古圣传心之要典也。今之针士。略无一言以及之。何耶。
曰。古语微奥。必须沉潜玩味。乃能深契。今人喜简厌繁。但求熟于歌赋。其于圣经。视
为虚
。必先治神。（专其精神。不妄动乱。刺之真要。其在兹乎。）五脏已定。九候已备。后乃存
针。（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。（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。言不以己形之盛衰寒温。料病患之形气。使同于己。）可玩往来
。乃施于人。（玩谓玩弄。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 。（人之虚实。非其远近而有之。盖由气血一时
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。○ 。音舜。太素作 。）手动若务。针耀而匀。（手动用针。心如专务于一事。
针耀而匀。谓针形圆净。上下匀平也。）静意视义。观适之变。是谓冥冥。莫知其形。（冥冥
。言血气变化之不可见也。故静意视息。以义斟酌。观所调适经脉之变易耳。虽且针下用
意精微。而测量之。犹不知变易形容谁为其象也。○新校正云。观其冥冥者。形容荣卫之不
形于外。而工独知之。以日之寒温。月之虚盛。四时气之浮沉。参伍相合而调之。工常先见
之。然而不形于外。故曰观其冥冥。）见其乌乌。见其稷稷。从见其飞。不知其谁。（乌乌叹其
气至。稷稷嗟其已应。言所针之得失。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耳。）伏如横弩。起如发机。（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。（言血气
既伏如横弩。起如发机。然其虚实。岂留呼而可为准定耶。虚实之形。何如而约之。）岐伯
曰。刺虚者。须其实。刺实者。须其虚。（刺虚须其实者。阳气隆。至针下热。乃去针也。
刺实须其虚者。留针阴气隆。至针下寒。乃去针也。言要以气至有效而为约。不必守息数
而为定法。） 经气已至。慎守勿失。（勿更改也。无变法而失经气也。）深浅在志。远近若
一。如临深渊。手如握虎。神无营于众物。（深浅在志。知病之内外也。远近如一。深浅其
候等也。如临深渊。不敢堕也。手如握虎。欲其壮也。神无营于众物。静志观病患无左右视
也。）
问曰。灵枢第一篇。针之大经大法。不可不读也。其中义有不可晓者。奈何。
曰。此上古之书。传写已久。其中多有缺误。但当通其所可通。缺其所可疑也。岐伯曰。
小针
。（守人之血气有余不足。可补写也。）神乎神。客在门。（神客者。正邪共会也。神正气客
与手厥阴心包经共同治疗。
有人问：井、荥、输、经、合五穴，分别主治什么病症？
回答说：《难经》第六十八难注解说：心中胀满，是肝木的病变。足厥阴肝经的支脉，从肝脏穿过膈肌，向上注入肺脏，所以井穴主治心中胀满。荥穴主治身体发热，是心火的病变。输穴主治身体沉重和关节疼痛，是脾土的病变。经穴主治气喘咳嗽和寒热往来，是肺金的病变。合穴主治气逆和泄泻，是肾水的病变。这里列举五脏的病症，各取一端作为例子，其余病症可以类推并互相举例说明。没有提到六腑的病症，是因为列举了脏就足以涵盖腑了。
又有人问：各经的井穴，都在手指和脚趾的末端，肌肉浅薄的地方，不足以进行补泻操作。该怎么刺呢？
经文说：如果应当刺井穴，只泻其荥穴即可。因为井属木，荥属火，火是木的子行。这是专门针对泻井穴的说法。
那么病情危急时，可不谨慎吗？
又有人问：经文将井、荥、输、经穴分别对应四季，这是什么意思？
经文说：春季刺井穴，邪气在肝；夏季刺荥穴，邪气在心；长夏（季夏）刺输穴，邪气在脾；秋季刺经穴，邪气在肺；冬季刺合穴，邪气在肾。
又有人问：南唐何若愚认为三焦是阳气的父亲，心包络是阴气的母亲，这两条经脉地位尊贵，不受五行管辖，主要受纳气，注入三焦。遇到天干相合的地方，注入心包络。这两条经脉也各自拥有井、荥、输、经、合五个穴位。阳干注入腑，阴干注入脏。例如甲日甲戌时，胆气初出为井穴。然而甲与己相合，己巳时，脾气溢出为井穴。又如乙日乙酉时，肝气流出后在脉内运行。阴日，血先在脉外，气后在脉内，交错贯穿而行。甲戌时到甲申时为阳干相合之处，己巳时到己卯时为阴干相合之处。其他经的日子时辰都根据此法推算。阳日阳时，则阳经穴位开启。病在阳经，宜等待阳经穴位开启时针刺。
小肠前谷穴（荥火）。戌寅时，气注入胃陷谷穴（输土），并经过本原穴丘墟。庚辰时，气行于大肠阳溪穴（经金）。壬午时，气入于膀胱委中穴（合水）。这是五腑井、荥、输、经、合穴开启的时候。到了甲申时，气纳入三焦的关冲穴（井）、液门穴（荥）、中渚穴（输）、阳池穴（原）、支沟穴（经）、天井穴（合），这些穴位也开启了。
肝属于足厥阴乙木，所以乙日乙酉时，肝引血出于大敦穴（井木）。丁亥时，血流至心的少府穴（荥火）。己丑时，气注入脾的太白穴（输土）。辛卯时，气行于肺的经渠穴（经金）。癸巳时，气入于肾的阴谷穴（合水）。这是五脏井、荥、输、经、合穴开启的时候。
太阳阳火，所以丙日丙申时，小肠引气出于少泽穴（井火）。戊戌时，气流于胃的内庭穴（荥土）。庚子时，气注入大肠的三间穴（输金），经过本原穴腕骨。壬寅时，气行于膀胱的昆仑穴（经水）。甲辰时，气入于胆的腕骨穴（合木）。丙午时，气纳入三焦。
心属于手少阴阴火，所以丁日丁未时，心引血行于少冲穴（井火）。乙酉时，血流于脾的大都穴（荥土）。辛亥时，气注入肺的太渊穴（输金）。癸丑时，气行于肾的复溜穴（经水）。乙卯时，气入于肝的曲泉穴（合木）。丁巳时，血纳入心包络。
胃属于足阳明阳土，所以戊日戊午时，胃引气出于厉兑穴（井土）。庚辰时，气流于大肠的二间穴（荥金）。壬戌时，气注入膀胱的束骨穴（输水），并经过本原穴冲阳。甲子时，气行于胆的阳辅穴（经水）。丙寅时，气入于小肠的少海穴（合火）。戊辰时，气纳入三焦。
脾属于足太阴阴土，所以己日己巳时，脾引血行于隐白穴（井土）。辛未时，血流于肺的鱼际穴（荥金）。癸酉时，气注入肾的太溪穴（输水）。乙亥时，气行于肝的中封穴（经木）。丁丑时，气入于心的少海穴（合火）。己卯时，血纳入心包络。
大肠属于手阳明阳金，所以庚日庚辰时，大肠引血出于商阳穴（井金）。壬午时，血流于膀胱的通谷穴（荥水）。甲申时，气注入胆的临泣穴（输木）。丙戌时，气行于小肠的阳谷穴（经火）。戊子时，气入于胃的三里穴（合土）。庚寅时，气纳入三焦。
肺属于手太阴阴金，所以辛日辛卯时，肺引血行于少商穴（井金）。癸巳时，血流于肾的然谷穴（荥水）。乙未时，气注入肝的太冲穴（输木）。丁酉时，气行于心的灵道穴（经火）。己亥时，气入于脾的阴陵泉穴（合土）。辛丑时，血纳入心包络。
膀胱属于足太阳阳水，所以壬日壬寅时，膀胱引气出于至阴穴（井水）。甲辰时，气流于胆的侠溪穴（荥木）。丙午时，气注入小肠的后溪穴（输火），并经过本原穴京骨。
少阴阴水，所以癸日癸亥时，肾引血出于涌泉穴（井水）。乙丑时，血流于肝的行间穴（荥木）。丁卯时，气注入心的神门穴（输火）。己巳时，气行于脾的商丘穴（经土）。辛未时，气入于肺的尺泽穴（合金）。癸亥时，血纳入心包络。
三焦属于手少阳，壬子时，三焦出关冲穴（井金）。甲寅时，流于液门穴（荥水）。丙辰时，注入中渚穴（输木），并经过本原穴阳池。戊午时，行于支沟穴（经火）。庚申时，入于天井穴（合土）。
心主包络属于手厥阴，癸丑时，包络出中冲穴（井木）。乙卯时，流于劳宫穴（荥火）。丁巳时，注入太溪穴（输土）。己未时，行于间使穴（经金）。辛酉时，入于曲泽穴（合水）。何公的这种方法是刊布流传的，古今称为“子午流注”。大概意思是向左转从子时开始，能外行诸阳经；向右转从午时开始，能内行诸阴经。这在经典中有依据吗？
回答说：这都是主观臆测的说法，《素问》和《难经》都没有记载。这不仅违背了经典的主旨，而且所说的内容也有很多自相矛盾的地方。他们说是阳日阳时阳经开，却说丙日小肠的前谷荥穴开启。这与阳日阳时的说法相符吗？经文说：邪气，常常随着四时气血的变化而入体，如果逆之就会扰乱正气。四时的气所在之处，如春气在经脉，夏气在孙络，秋气在皮肤，冬气在骨髓之类。所以说：春刺井，夏刺荥，季夏刺输，秋刺经，冬刺合，也是根据四时气所在之处而施针。又说：谨慎地观察时机，病就可以预测。这是说要谨慎观察气所在之时而施针，这叫做逢时。如病在三阳，必须等候气在阳分时施针；病在三阴，必须等候气在阴分时施针。所以古人的刺法，只以气所在之处，穴位开启；气不在之处，穴位闭合。并没有所谓阳日阳时阳穴开，阴日阴时阴穴开的说法。又曾考察经文说：补泻要顺应时机，与气开阖相符合。气正当时刻称为开，已过或未至称为阖。当邪气来临应验之时，如波浪隆起，观察它在哪个穴位部分，就在此时施针，称为开。如果按照何公所说某穴某时某穴开启，宜刺某穴，或者遇到邪气到达所定时辰的穴位施针固然适宜，但如果邪气已过或未至，也按照其所定的时辰穴位施针，难道不会反而增加病情吗？经文说：刺不知四时经脉病症所在，反之就会生乱气。说的就是这种情况。经文说：阴井木，阳井金，阴荥火，阳荥水，阴经土，阳经木，阴输金，阳输火，阴合水，阳合土。现在何公完全改变了这种方法，都用十天干配合十条经脉，选取天干旺盛的时日注入井、荥、输、经、合。所以甲日甲时取属甲的胆经，而甲胆阳井的金，也根据日干变为木。小肠前谷荥水，也根据日干变为火。然而三焦和心包络，又根据《难经》而没有变化。颠倒错乱如此，与经典相符吗？周身十二经，各有井、荥、输、经、合，它们所主的病症，也各不相同。假如病在肝，宜针刺肝的荥穴行间，却说乙日肝的荥穴不属于行间，而属于心的荥穴少府。舍弃肝的荥穴而针心的荥穴，这叫做乱经。病能去除吗？不能去除吗？又说阳日气先血后，阴日气后血先，这也是不通的论调。就拿他所说的话，来验证他自己说的话：他说甲与己相合，己日己巳时，脾引血出；甲戌时，胆引气行。这确实符合阴日血先气后的说法。然而甲日己巳时在前面，而脾也可以引血先出；甲戌时在后面，而胆也可以引气后行。这样，那么阳日血也可以先，气也可以后了。为什么说话不严谨呢？汪机按语：经文说：营气是水谷的精微之气，它起始于中焦，注入手太阴肺经和手阳明大肠经，依次相传，直到足厥阴肝经，再回注入手太阴肺经，进入脉中，与呼吸次数相应。这是经脉运行的终始规律。营气在周身运行一周，外至身体四肢，内至五脏六腑，无不周遍。所以它五十周无阴阳昼夜的区别，与卫气的运行不同。卫气，是水谷的悍气，出于上焦，行于脉外，温养分肉，充实皮肤，主管开阖，不与脉同行，不与呼吸次数相应。白天只在身体四肢之外周行阳分，不能进入五脏六腑之内；夜晚只在五脏六腑之内周行阴分，不能出身体四肢之外。所以必须运行五十周，到平旦时才与营气在肺手太阴经大会。营卫的运行，各有常规如此，却说阳日气先血后，阴日气后血先，不知道自己严重扰乱了经典主旨啊。怎么可以作为天下的法则，传给后世呢？（《难经》说：营气的运行，常与卫气相随上下，由呼吸而动。巢元方说气行则血行，气住则血住，似乎都没有通达营卫异行的宗旨。）
又有人问：《指微赋》说“养子时刻注穴”，是指按时辰天干旺气，注入脏腑井、荥的方法。每一时辰相生养子。
出窍阴穴为井（木气），流至小肠为荥（火气），过前谷穴，注入胃为输（土气），过陷谷穴并过本原丘墟穴，行至大肠为经（金气），过阳溪穴，入于膀胱为合（水气），入委中穴而终。这是甲戌时，木火土金水相生，五度一时辰，流注五穴完毕。与七韵中所说，也相通吗？
回答说：营卫昼夜各五十周于身，都有常规，无太过，无不及，这是平和之人。被邪气所中，则或速或迟。
时，胆出窍阴穴，丙子时，流于小肠前谷，戊寅时，流于胃合谷，并过本原丘墟，庚辰时，行于大肠阳溪，壬午时，入于膀胱委中。再遇甲申时，注入三焦。六穴带本原，共十二穴。是一日一夜，气只周行于这些穴位。且五脏五腑十经，井、荥、输、经、合，每一穴占一时辰，唯独三焦六穴占一时辰，心包络五穴占一时辰，而《赋》却说甲戌一时，木火土金水相生，五度一时辰，流注五穴完毕。与韵中所语大不相合。《赋》与《韵》出于一人，为什么说话矛盾如此？不知道是不善于措辞呢，还是不知道《赋》《韵》两不相通呢？《赋》注又说：昼夜十二时，血气行过六十俞穴。考察其针刺定时昼夜周环六十首图，才知道有一时辰相生养子五度的说法。假如甲日甲戌时，甲是阳木，所以胆始出窍阴木，木生前谷火，火生陷谷土，过丘墟原，土生阳溪金，金生委中水。再遇甲申时，注入三焦关冲、液门、中渚、阳池、支沟、天井六穴。不只是甲戌时这样，一日之中，凡遇甲时，都像甲戌时所注的穴位一样。又如乙日乙酉时，乙是阴木，所以肝始出大敦木，木生少府火，火生太白土，土生经渠金，金生阴陵水。再遇乙未时，注入包络中冲、劳宫、大陵、间使、曲泽五穴。不只是乙日乙酉时这样，一日之中，凡遇乙时，都像乙酉时所注的穴位一样。所注都在本日本时本经，注于井穴，以后时辰，不注井穴，以前时辰，如癸日癸亥时，主肾注于井，次至甲子时，胆经所注，一如甲日甲戌时所注的穴位一样。次至乙丑时，肝经所注，一如乙日乙酉时所注的穴位一样。次至丙寅时，小肠所注，一如丙日丙申时所注的穴位一样。举此为例，其余可类推。这就是所谓的昼夜十二时，犹豫而不决断。虽然这两种说法都与《素问》《难经》不合，无需使用这种方法，但还要辩论不停，是为了让读者不必思索，一览即解其意。
问：《保命全角论》所言的刺法，是古代圣人传授心法的要典。现在的针灸医师，完全没有提及，为什么呢？
答：古语微妙深奥，必须沉潜玩味，才能深刻契合。现代人喜欢简单厌恶繁琐，只求熟记歌赋，对于圣经经典，视为虚无。必须先治神。（专一精神，不妄动乱，刺法的真谛，就在这里吧。）五脏已定，九候已备，然后才存心于用针。（先确定五脏的脉象，备查九候的诊法，而有太过不及者，然后才存意于用针之法。）众脉不见，众凶弗闻，外内相得，无以形先。（众脉指七诊之脉，众凶指五脏相乘。外内相得，指形气相得。无以形先，指不以自己的形体盛衰寒温，去推测病患的形气，使之与自己相同。）可玩往来，乃施于人。（玩指玩弄，意为精熟。经文说：谨慎熟悉阴阳，不要与众人谋划。这是同类情况。）人有虚实，五虚勿近，五实勿远，至其当发，间不容瞬。（人之虚实，不是由远近决定的，而是由气血一时的盈缩造成的。然而它未发时，如云垂而视之可久；至其发时，则如电灭而指所不及。迟速的差异，有如此之大。○ 瞬，音舜。《太素》作 瞬。）手动若务，针耀而匀。（手动用针，心如专务于一事。针耀而匀，指针形圆净，上下匀平也。）静意视义，观适之变，是谓冥冥，莫知其形。（冥冥，指血气变化之不可见。所以静意视息，以义斟酌，观察所调适经脉之变易耳。虽且针下用意精微，而测量之，犹不知变易形容谁为其象也。○ 新校正云：观其冥冥者，形容营卫之不形于外，而工独知之。以日之寒温，月之虚盛，四时气之浮沉，参伍相合而调之。工常先见之。然而不形于外，故曰观其冥冥。）见其乌乌，见其稷稷，从见其飞，不知其谁。（乌乌叹其气至，稷稷嗟其已应。言所针之得失，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耳。）伏如横弩，起如发机。（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。（言血气既伏如横弩，起如发机，然其虚实，岂留呼而可为准定耶。虚实之形，何如而约之。）岐伯曰：刺虚者，须其实，刺实者，须其虚。（刺虚须其实者，阳气隆，至针下热，乃去针也。刺实须其虚者，留针阴气隆，至针下寒，乃去针也。言要以气至有效而为约，不必守息数而为定法。） 经气已至，慎守勿失。（勿更改也。无变法而失经气也。）深浅在志，远近若一。如临深渊，手如握虎，神无营于众物。（深浅在志，知病之内外也。远近如一，深浅其候等也。如临深渊，不敢堕也。手如握虎，欲其壮也。神无营于众物，静志观病患无左右视也。）
问：《灵枢》第一篇，是针的大经大法，不可不读。其中义理有不可晓者，怎么办？
答：这是上古之书，传写已久，其中多有缺误。但当通其所可通，缺其所可疑也。岐伯曰：小针。（守人之血气有余不足，可补写也。）神乎神，客在门。（神客者，正邪共会也。神正气客
It is treated together with the Pericardium Meridian of Hand-Jueyin.
Question: What diseases do the Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points primarily treat?
Answer: The commentary on Chapter 68 of the *Nan Jing* (Classic of Difficult Issues) states: Fullness below the heart indicates a disorder of Liver Wood. The branch of the Foot-Jueyin Liver Meridian passes through the liver, penetrates the diaphragm, and ascends to inject into the lungs; therefore, the Jing-Well point treats fullness below the heart. The Ying-Spring point treats body heat, indicating a disorder of Heart Fire. The Shu-Stream point treats heaviness of the body and pain in the joints, indicating a disorder of Spleen Earth. The Jing-River point treats wheezing, coughing, colds, and fevers, indicating a disorder of Lung Metal. The He-Sea point treats rebellious qi and diarrhea, indicating a disorder of Kidney Water. This lists one aspect of the disorders of the five zang organs as an example; other disorders can be inferred by analogy and mutual reference. The six fu organs are not mentioned because listing the zang organs suffices to cover them.
Question: The Jing-Well points of all meridians are located at the tips of the fingers and toes, in areas where the muscle is thin and shallow, which is insufficient for tonification or sedation. How should they needled?
Text says: If the Jing-Well point should be needled, only sedate its Ying-Spring point. Since the Jing-Well belongs to Wood and the Ying-Spring belongs to Fire, and Fire is the son of Wood, this applies specifically to sedating the Jing-Well point.
Thus, when the condition is critical, one must not be negligent.
Question: The text associates the Jing-Well, Ying-Spring, Shu-Stream, and Jing-River points with the four seasons. What does this mean?
Text says: In spring, needle the Jing-Well point when the pathogen is in the Liver; in summer, needle the Ying-Spring point when the pathogen is in the Heart; in late summer, needle the Shu-Stream point when the pathogen is in the Spleen; in autumn, needle the Jing-River point when the pathogen is in the Lung; in winter, needle the He-Sea point when the pathogen is in the Kidney.
Question: He Ruoyu of the Southern Tang stated that the Sanjiao (Triple Burner) is the father of Yang Qi, and the Pericardium is the mother of Yin Qi. These two meridians are respected and not governed by the Five Elements. They receive and distribute Qi. When encountering the combination of Heavenly Stems, Qi flows into the Pericardium. These two meridians also each have five points: Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea. Yang Stems flow into the Fu organs, and Yin Stems flow into the Zang organs. For example, on Jia days during the Jia-Xu hour, Gallbladder Qi emerges from the Jing-Well point. However, Jia combines with Ji; during the Ji-Si hour, Spleen Blood emerges from the Jing-Well point. Similarly, on Yi days during the Yi-You hour, Liver Qi flows out and moves within the vessels. On Yin days, Blood moves outside the vessels first, and Qi moves inside the vessels later, interweaving and circulating. The Jia-Xu hour to Jia-Shen hour represents the combination of Yang Stems, and the Ji-Si hour to Ji-Mao hour represents the combination of Yin Stems. The timing for other meridians and days is deduced according to this principle. On Yang days and Yang hours, the Yang Meridian points open. If the disease is in a Yang Meridian, one should wait for the Yang Meridian points to open before needling.
The Small Intestine's Qian Gu (Ying-Fire) point opens. During the Xu-Yin hour, Qi flows into the Stomach's Xian Gu (Shu-Earth) point, passing through the Yuan-Source point Qiu Xu. During the Geng-Chen hour, Qi travels through the Large Intestine's Yang Xi (Jing-Metal) point. During the Ren-Wu hour, Qi enters the Bladder's Wei Zhong (He-Water) point. This marks the opening of the Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points of the five Fu organs. At the Jia-Shen hour, Qi is stored in the Sanjiao's Guan Chong (Jing), Ye Men (Ying), Zhong Zhu (Shu), Yang Chi (Yuan), Zhi Gou (Jing), and Tian Jing (He) points, which also open.
The Liver belongs to Foot-Jueyin Yi Wood. Thus, on Yi days during the Yi-You hour, Liver blood emerges from Da Dun (Jing-Wood). During the Ding-Hai hour, it flows to the Heart's Shao Fu (Ying-Fire). During the Ji-Chou hour, it flows to the Spleen's Tai Bai (Shu-Earth). During the Xin-Mao hour, it travels to the Lung's Jing Qu (Jing-Metal). During the Gui-Si hour, it enters the Kidney's Yin Gu (He-Water). This marks the opening of the Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points of the five Zang organs.
Taiyang Yang Fire: Thus, on Bing days during the Bing-Shen hour, the Small Intestine leads Qi out from Shao Ze (Jing-Fire). During the Wu-Xu hour, it flows to the Stomach's Nei Ting (Ying-Earth). During the Geng-Zi hour, it flows to the Large Intestine's San Jian (Shu-Metal), passing through the Yuan-Source point Wan Gu. During the Ren-Yin hour, it travels to the Bladder's Kun Lun (Jing-Water). During the Jia-Chen hour, it enters the Gallbladder's Wan Gu (He-Wood). During the Bing-Wu hour, Qi is stored in the Sanjiao.
Heart belongs to Hand-Shaoyin Yin Fire. Thus, on Ding days during the Ding-Wei hour, Heart blood travels to Shao Chong (Jing-Fire). During the Yi-You hour, it flows to the Spleen's Da Du (YING-Earth). During the Xin-Hai hour, it flows to the Lung's Tai Yuan (Shu-Metal). During the Gui-Chou hour, it travels to the Kidney's Fu Liu (Jing-Water). During the Yi-Mao hour, it enters the Liver's Qu Quan (He-Wood). During the Ding-Si hour, Blood is stored in the Pericardium.
Stomach belongs to Foot-Yangming Yang Earth. Thus, on Wu days during the Wu-Wu hour, Stomach Qi emerges from Li Dui (Jing-Earth). During the Geng-Chen hour, it flows to the Large Intestine's Er Jian (YING-Metal). During the Ren-Xu hour, it flows to the Bladder's Su Gu (Shu-Water), passing through the Yuan-Source point Chong Yang. During the Jia-Zi hour, it travels to the Gallbladder's Yang Fu (Jing-Water). During the Bing-Yin hour, it enters the Small Intestine's Shao Hai (He-Fire). During the Wu-Chen hour, Qi is stored in the Sanjiao.
Spleen belongs to Foot-Taiyin Yin Earth. Thus, on Ji days during the Ji-Si hour, Spleen blood travels to Yin Bai (Jing-Earth). During the Xin-Wei hour, it flows to the Lung's Yu Ji (YING-Metal). During the Gui-You hour, it flows to the Kidney's Tai Xi (Shu-Water). During the Yi-Hai hour, it travels to the Liver's Zhong Feng (Jing-Wood). During the Ding-Chou hour, it enters the Heart's Shao Hai (He-Fire). During the Ji-Mao hour, Blood is stored in the Pericardium.
Large Intestine belongs to Hand-Yangming Yang Metal. Thus, on Geng days during the Geng-Chen hour, Large Intestine blood emerges from Shang Yang (Jing-Metal). During the Ren-Wu hour, it flows to the Bladder's Tong Gu (YING-Water). During the Jia-Shen hour, it flows to the Gallbladder's Lin Qi (Shu-Wood). During the Bing-Xu hour, it travels to the Small Intestine's Yang Gu (Jing-Fire). During the Wu-Zi hour, it enters the Stomach's San Li (He-Earth). During the Geng-Yin hour, Qi is stored in the Sanjiao.
Lung belongs to Hand-Taiyin Yin Metal. Thus, on Xin days during the Xin-Mao hour, Lung blood travels to Shao Shang (Jing-Metal). During the Gui-Si hour, it flows to the Kidney's Ran Gu (YING-Water). During the Yi-Wei hour, it flows to the Liver's Tai Chong (Shu-Wood). During the Ding-You hour, it travels to the Heart's Ling Dao (Jing-Fire). During the Ji-Hai hour, it enters the Spleen's Yin Ling Quan (He-Earth). During the Xin-Chou hour, Blood is stored in the Pericardium.
Bladder belongs to Foot-Taiyang Yang Water. Thus, on Ren days during the Ren-Yin hour, Bladder Qi emerges from Zhi Yin (Jing-Water). During the Jia-Chen hour, it flows to the Gallbladder's Xia Xi (YING-Wood). During the Bing-Wu hour, it flows to the Small Intestine's Hou Xi (Shu-Fire), passing through the Yuan-Source point Jing Gu.
Shaoyin Yin Water: Thus, on Gui days during the Gui-Hai hour, Kidney blood emerges from Yong Quan (Jing-Water). During the Yi-Chou hour, it flows to the Liver's Xing Jian (YING-Wood). During the Ding-Mao hour, it flows to the Heart's Shen Men (Shu-Fire). During the Ji-Si hour, it travels to the Spleen's Shang Qiu (Jing-Earth). During the Xin-Wei hour, it enters the Lung's Chi Ze (He-Metal). During the Gui-Hai hour, Blood is stored in the Pericardium.
Sanjiao belongs to Hand-Shaoyang. At Ren-Zi hour, Sanjiao emerges from Guan Chong (Jing-Metal). At Jia-Yin hour, it flows to Ye Men (YING-Water). At Bing-Chen hour, it flows to Zhong Zhu (Shu-Wood), passing through the Yuan-Source point Yang Chi. At Wu-Wu hour, it travels to Zhi Gou (Jing-Fire). At Geng-Shen hour, it enters Tian Jing (He-Earth).
Pericardium belongs to Hand-Jueyin. At Gui-Chou hour, Pericardium emerges from Zhong Chong (Jing-Wood). At Yi-Mao hour, it flows to Lao Gong (YING-Fire). At Ding-Si hour, it flows to Tai Xi (Shu-Earth). At Ji-Wei hour, it travels to Jian Shi (Jing-Metal). At Xin-You hour, it enters Qu Ze (He-Water). Master He's method was published and is known since ancient times as "Zi Wu Liu Zhu" (Midnight-Noon Ebb-Flow). It implies turning left from Zi allows circulation through all Yang meridians externally, and turning right from Wu allows circulation through all Yin meridians internally. Is there basis for this in the classics?
Answer: These are all speculative theories not recorded in the *Su Wen* or *Nan Jing*. Not only do they contradict the essence of the classics, but their own statements are often self-contradictory. They claim that on Yang days and Yang hours, Yang Meridian points open, yet they state that the Small Intestine's Qian Gu (Ying) point opens on Bing days. Does this align with the theory of Yang days and Yang hours? The classic states: Pathogenic factors often enter following the Qi and Blood of the four seasons; violating this generates chaotic Qi. The location of seasonal Qi is such that Spring Qi is in the channels, Summer Qi is in the collateral vessels, Autumn Qi is in the skin, and Winter Qi is in the bone marrow. Therefore, it is said: Needle Jing-Well in Spring, Ying-Spring in Summer, Shu-Stream in Late Summer, Jing-River in Autumn, and He-Sea in Winter. This is based on needling according to where the seasonal Qi resides. It also says: Carefully observe the timing, and the disease can be anticipated. This means carefully observing the time when the Qi resides and needling accordingly, called "meeting the time." If the disease is in the Three Yang, one must wait until the Qi is in the Yang portion to needle; if in the Three Yin, wait until the Qi is in the Yin portion. Thus, ancient needling methods only opened acupoints where Qi resided and closed them where Qi did not. There is no concept of "Yang day/Yang hour/Yang point open, Yin day/Yin hour/Yin point open." Furthermore, examining the classics states: Tonification and sedation should conform to the timing of Qi opening and closing. When Qi arrives at the precise moment, it is called "open"; when it has passed or not yet arrived, it is called "closed." When the pathogen arrives and responds, like waves rising, observe which acupoint sector it is in, and needle at that moment, called "open." If one follows Master He's rule that a specific point opens at a specific time and needles that point, it is appropriate if the pathogen arrives exactly at that timed point. However, if the pathogen has already passed or has not yet arrived, and one still needles according to the fixed time-point, would this not exacerbate the disease? The classic states: Needling without knowing the location of the Four Seasons' channel diseases results in chaotic Qi. This refers to that situation. The classic states: Yin Jing-Well is Wood, Yang Jing-Well is Metal; Ying-Spring Yin is Fire, Ying-Spring Yang is Water; Jing-River Yin is Earth, Jing-River Yang is Wood; Shu-Stream Yin is Metal, Shu-Stream Yang is Fire; He-Sea Yin is Water, He-Sea Yang is Earth. Now Master He completely changes this method, pairing the Ten Heavenly Stems with the Twelve Meridians, selecting the prosperous days and hours of the stems to inject Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea. Thus, on Jia days at Jia hours, he selects the Gallbladder belonging to Jia, but the Yang Jing-Well Metal of the Gallbladder changes to Wood based on the day stem. The Small Intestine's Qian Gu Ying-Water changes to Fire based on the day stem. However, the Sanjiao and Pericardium remain unchanged according to the *Nan Jing*. Such inversion and confusion—does this align with the classics? The twelve meridians throughout the body each have Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points, and the diseases they treat differ. For instance, if the disease is in the Liver, one should needle the Ying-Spring point Xing Jian of the Liver. Yet it is said that on Yi days, the Liver's Ying-Spring point does not belong to Xing Jian but to the Heart's Ying-Spring point Shao Fu. Abandoning the Liver's Ying-Spring to needle the Heart's Ying-Spring is called "disordering the channels." Can the disease be cured? No. It also claims that on Yang days, Qi comes first and Blood follows; on Yin days, Qi follows and Blood comes first. This is also an illogical argument. Using his own words to verify his statement: He says Jia combines with Ji. On Ji days at Ji-Si hour, Spleen leads Blood out; at Jia-Xu hour, Gallbladder leads Qi in. This indeed conforms to the Yin-day Blood-first, Qi-latter theory. However, on Jia days, the Ji-Si hour comes first, so the Spleen can lead Blood out first; the Jia-Xu hour comes later, so the Gallbladder can lead Qi in later. In this case, on Yang days, Blood could also come first, and Qi could also follow. Why is his speech so imprecise?
Wang Ji notes: The classic states: Ying Qi is the refined essence of water and grain. It begins in the Middle Jiao, flows into the Hand-Taiyin and Hand-Yangming, transmits sequentially, reaches the Foot-Jueyin, and returns to the Hand-Taiyin, entering the vessels, corresponding to the number of breaths. This is the beginning and end of channel circulation. Ying Qi circulates once around the body, extending externally to the limbs and internally to the five zang and six fu organs, reaching everywhere. Thus, its fifty circuits have no distinction between Yin/Yang or day/night, differing from the circulation of Wei Qi. Wei Qi is the fierce Qi of water and grain, emerging from the Upper Jiao, traveling outside the vessels, warming the muscles, filling the skin, and controlling the opening and closing. It does not travel with the vessels nor correspond to breath counts. By day, it only circulates in the Yang portions outside the body and limbs, unable to enter the interior of the five zang and six fu organs; by night, it only circulates in the Yin portions inside the five zang and six fu organs, unable to exit the exterior of the body and limbs. Thus, it must complete fifty circuits before meeting with Ying Qi at the Hand-Taiyin Lung meridian at dawn. The circulation of Ying and Wei Qi follows these regular patterns. To claim that on Yang days Qi comes first and Blood follows, and on Yin days Qi follows and Blood comes first, demonstrates a profound ignorance of the classic's principles. How can this serve as a model for the world or be transmitted to posterity? (*Nan Jing* states: Ying Qi circulation often accompanies Wei Qi up and down, moving with breaths. Chao Yuanfang stated that when Qi moves, Blood moves; when Qi stops, Blood stops. Both seem to fail to grasp the distinct circulation of Ying and Wei.*)
Question: The *Zhi Wei Fu* (Ode to Subtle Meanings) states "Points are injected every hour according to the nourishing cycle," referring to the method of injecting the Jing-Well points of the zang and fu organs according to the prosperous Qi of the hourly Heavenly Stem. Each hour involves the generation and nourishment of the "son."
Qiu Yin point is Jing-Well (Wood Qi), flowing to the Small Intestine as Ying-Spring (Fire Qi), passing Qian Gu point, flowing to the Stomach as Shu-Stream (Earth Qi), passing Xian Gu point and the Yuan-Source Qiu Xu point, traveling to the Large Intestine as Jing-River (Metal Qi), passing Yang Xi point, entering the Bladder as He-Sea (Water Qi), ending at Wei Zhong point. This is the Jia-Xu hour, where Wood generates Fire, Fire generates Earth, Earth generates Metal, and Metal generates Water, completing five stages in one hour, finishing the injection of five points. Does this align with what is said in the Seven Rhymes?
Answer: Ying and Wei Qi each circulate fifty times around the body during day and night, following regular patterns, neither excessive nor deficient; this describes a healthy person. When struck by pathogens, the circulation may speed up or slow down.
At [missing character] hour, Gallbladder emerges from Qiu Yin; at Bing-Zi hour, it flows to Small Intestine's Qian Gu; at Wu-Yin hour, it flows to Stomach's He Gu, passing Yuan-Source Qiu Xu; at Geng-Chen hour, it travels to Large Intestine's Yang Xi; at Ren-Wu hour, it enters Bladder's Wei Zhong. Upon encountering Jia-Shen hour again, it injects into the Sanjiao. Six points plus the Yuan-Source make twelve points. This is the circulation of Qi throughout the day and night, limited to these points. Moreover, the ten meridians of the five zang and five fu organs have Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points, each occupying one hour. Only the Sanjiao's six points occupy one hour, and the Pericardium's five points occupy one hour. Yet the *Fu* states that during Jia-Xu hour, Wood generates Fire, Fire generates Earth, Earth generates Metal, and Metal generates Water, completing five injections in one hour. This greatly contradicts the Rhymes. Since both the *Fu* and the *Rhymes* originate from the same author, why is their speech so contradictory? Is it due to poor phrasing, or do they simply not connect? The *Fu* commentary also states: Throughout the twelve hours of day and night, Qi and Blood pass through sixty acupoints. Examining the sixty-head diagram of daily and nightly circular needling timing reveals the theory of five generative cycles per hour. For example, on Jia days at Jia-Xu hour, Jia is Yang Wood, so the Gallbladder starts at Qiu Yin (Wood); Wood generates Qian Gu (Fire); Fire generates Xian Gu (Earth), passing Yuan-Source Qiu Xu; Earth generates Yang Xi (Metal); Metal generates Wei Zhong (Water). Upon encountering Jia-Shen hour again, it injects into the Sanjiao's Guan Chong, Ye Men, Zhong Zhu, Yang Chi, Zhi Gou, and Tian Jing (six points). This is not unique to Jia-Xu hour; throughout the day, whenever a Jia hour occurs, the points injected are the same as those at Jia-Xu hour. Similarly, on Yi days at Yi-You hour, Yi is Yin Wood, so the Liver starts at Da Dun (Wood); Wood generates Shao Fu (Fire); Fire generates Tai Bai (Earth); Earth generates Jing Qu (Metal); Metal generates Yin Ling Quan (Water). Upon encountering Yi-Wei hour again, it injects into the Pericardium's Zhong Chong, Lao Gong, Da Ling, Jian Shi, and Qu Ze (five points). This is not unique to Yi-You hour; throughout the day, whenever a Yi hour occurs, the points injected are the same as those at Yi-You hour. The injections always occur in the original meridian of the original day and hour, starting at the Jing-Well point. In subsequent hours, the Jing-Well point is not injected. In previous hours, for example, on Gui days at Gui-Hai hour, the Kidney injects into the Jing-Well point. Next, at Jia-Zi hour, the Gallbladder meridian injects, exactly as on Jia days at Jia-Xu hour. Next, at Yi-Chou hour, the Liver meridian injects, exactly as on Yi days at Yi-You hour. Next, at Bing-Yin hour, the Small Intestine injects, exactly as on Bing days at Bing-Shen hour. Taking this as an example, the rest can be inferred. This is referred to as the hesitation and indecision regarding the twelve hours of day and night. Although both theories contradict the *Su Wen* and *Nan Jing* and their methods should not be used, the debate continues incessantly to ensure readers understand the meaning at a glance without needing to ponder.
Question: The needling methods described in *Bao Ming Quan Jiao Lun* are essential texts of the ancient sages' transmitted mind-to-mind teachings. Why do modern acupuncturists not mention them at all?
Answer: Ancient language is subtle and profound; one must immerse oneself in it to deeply comprehend it. Modern people prefer simplicity and reject complexity, seeking only familiarity with songs and rhymes, regarding the sacred classics as empty talk. One must first regulate the Spirit. (Focus the spirit, do not move recklessly; the true essence of needling lies here.) Once the Five Zang are determined and the Nine Pulses are prepared, then focus on the use of the needle. (First determine the pulses of the Five Zang, prepare the diagnosis of the Nine Pulses, and if there is excess or deficiency, then focus intent on the method of needling.) Do not see the common pulses, do not hear the common ominous signs; external and internal must correspond, do not let your own form precede. (Common pulses refer to the seven diagnostic pulses; common ominous signs refer to the mutual overcoming of the five zang. External and internal correspondence means the form and Qi match. "Do not let your own form precede" means do not judge the patient's form and Qi based on your own physical condition, temperature, or warmth.) Play with the coming and going, then apply to others. ("Play" means to master thoroughly. The classic says: Be cautious and familiar with Yin and Yang, do not consult with the masses. This is similar.) People have deficiency and excess; do not approach the Five Deficiencies, do not distance from the Five Excesses. When the moment to act arrives, there is no room for even a blink. (Human deficiency and excess are not determined by distance but by the temporary surplus or deficit of Qi and Blood. When not manifested, it is like clouds hanging, allowing long observation; when manifested, it is like lightning vanishing, beyond the reach of the finger. The difference in speed is thus great. ○ Shun, sound of Shun. *Tai Su* writes 瞬.) Manual movement should be purposeful; the needle should be bright and even. (Manual use of the needle, the heart should be focused on one task. Bright and even needle means the needle shape is round and clean, uniform above and below.) Quietly contemplate the meaning, observe the changes of comfort; this is called "Ming Ming" (Obscure/Invisible), unknown in form. (Ming Ming refers to the invisibility of Qi and Blood changes. Thus, quietly contemplate breathing, use righteousness to deliberate, and observe the changes of the regulated meridians. Although intention is refined under the needle, measuring it still does not reveal who creates the image of change. ○ New Correction says: Observing the invisible describes Ying and Wei Qi not manifesting externally, yet the practitioner knows alone. Based on the cold/warmth of days, the waxing/waning of the moon, the floating/sinking of seasonal Qi, combining them in various ways to regulate, the practitioner often sees it first. However, it does not manifest externally, hence "observing the invisible.") See them like crows (U U), see them like millet (Ji Ji); follow seeing them fly, do not know who. (U U sighs at the arrival of Qi; Ji Ji laments its response. Speaking of the gain or loss of needling, it is like seeing birds flying back and forth in the air; how could one know the original master who sent them? It is merely seeing the fullness and emptiness of the meridians as evidence, not knowing who summoned them.) Lie still like a crossbow; rise like releasing the trigger. (When Qi and Blood have not responded, the needle lies still like a crossed bow; when it responds to needling, it rises swiftly like a released trigger.) The Emperor asked: How is it deficiency? How is it excess? (Speaking of Qi and Blood lying still like a crossbow and rising like a trigger, yet their deficiency and excess, can they be fixed by retention and calling? What is the form of deficiency and excess, and how is it defined?) Qi Bo said: To needle deficiency, require it to become excess; to needle excess, require it to become deficiency. (To needle deficiency requiring excess means waiting for Yang Qi to flourish, feeling heat under the needle, then removing it. To needle excess requiring deficiency means retaining the needle until Yin Qi flourishes, feeling cold under the needle, then removing it. This means taking the arrival of Qi and efficacy as the standard, not strictly adhering to breath counts as a fixed rule.) Once the Channel Qi has arrived, guard it carefully and do not lose it. (Do not change; do not alter the method and lose the Channel Qi.) Depth and shallowness depend on intent; near and far are alike. As if facing an abyss, hand like holding a tiger, spirit not distracted by many things. (Depth and shallowness depend on intent, knowing the interior and exterior of the disease. Near and far are alike, the indication of depth is equal. Facing an abyss means not being careless. Hand like holding a tiger desires strength. Spirit not distracted by many things means calmly observing the patient without looking left or right.)
Question: The first chapter of *Ling Shu* contains the great classics and laws of needling; it must be read. What should be done about the meanings therein that are difficult to understand?
Answer: This is an ancient book, copied for a long time, containing many errors and omissions. One should clarify what can be clarified and leave doubtful parts unclarified. Qi Bo said: Small needles. (Preserve the surplus and deficiency of human Qi and Blood, allowing tonification and sedation.) Divine! Divine! The guest is at the door. (Divine Guest refers to the meeting of righteous and pathogenic Qi. Divine is righteous Qi, Guest is pathogenic Qi.)