凡將用鍼，必先診脉，視氣之劇易，乃可以治也。五藏之氣已絶於内，而用鍼者反實其外，是謂重竭，重竭必死，其死也靜。治之者輒反其氣，取腋與膺。五藏之氣已絶於外，而用鍼者反實其内，是謂逆厥，逆厥則必死，其死也躁。治之者反取四末刺之。害中而不去則精泄，害中而去則致氣，精泄則病益甚而恇，致氣則生爲癰瘍。五藏有六府，六府有十二原，十二原出於四關，四關主治五藏。五藏有疾，當取之十二原。十二原者，五藏之所以禀三百六十五節氣味也。五藏有疾也，應出十二原，二原各有所出，明知其原，覩其應，而知五藏之害矣。陽中之少陰，肺也，其原出於大淵，大淵二。陽中之太陽，心也，其原出於大陵，大陵二。陰中之少陽，肝也，其原出於太衝，太衝二。陰中之至陰，脾也，其原出於太白，太白二。陰中之太陰，腎也，其原出於太谿，太谿二。膏之原出於鳩尾，鳩尾一。肓之原出於脖胦，脖胦一。凡此十二原者，主治五藏六府之有疾者也。
凡将用针，必先诊脉，视气之剧易，乃可以治也。五藏之气已绝于内，而用针者反实其外，是谓重竭，重竭必死，其死也静。治之者辄反其气，取腋与膺。五藏之气已绝于外，而用针者反实其内，是谓逆厥，逆厥则必死，其死也躁。治之者反取四末刺之。害中而不去则精泄，害中而去则致气，精泄则病益甚而恇，致气则生为痈疡。五藏有六府，六府有十二原，十二原出于四关，四关主治五藏。五藏有疾，当取之十二原。十二原者，五藏之所以禀三百六十五节气味也。五藏有疾也，应出十二原，二原各有所出，明知其原，睹其应，而知五藏之害矣。阳中之少阴，肺也，其原出于大渊，大渊二。阳中之太阳，心也，其原出于大陵，大陵二。阴中之少阳，肝也，其原出于太冲，太冲二。阴中之至阴，脾也，其原出于太白，太白二。阴中之太阴，肾也，其原出于太溪，太溪二。膏之原出于鸠尾，鸠尾一。肓之原出于脖胦，脖胦一。凡此十二原者，主治五藏六府之有疾者也。
Fán jiāng yòng zhēn, bì xiān zhěn mài, shì qì zhī jù yì, nǎi kě yǐ zhì yě. wǔ zàng zhī qì yǐ jué yú nèi, ér yòng zhēn zhě fǎn shí qí wài, shì wèi chóng jié, chóng jié bì sǐ, qí sǐ yě jìng. zhì zhī zhě zhé fǎn qí qì, qǔ yè yǔ yīng. wǔ zàng zhī qì yǐ jué yú wài, ér yòng zhēn zhě fǎn shí qí nèi, shì wèi nì jué, nì jué zé bì sǐ, qí sǐ yě zào. zhì zhī zhě fǎn qǔ sì mò cì zhī. hài zhòng ér bù qù zé jīng xiè, hài zhòng ér qù zé zhì qì, jīng xiè zé bìng yì shèn ér kuāng, zhì qì zé shēng wéi yōng yáng. wǔ zàng yǒu liù fǔ, liù fǔ yǒu shí èr yuán, shí èr yuán chū yú sì guān, sì guān zhǔ zhì wǔ zàng. wǔ zàng yǒu jí, dāng qǔ zhī shí èr yuán. shí èr yuán zhě, wǔ zàng zhī suǒ yǐ bǐng sān bǎi liù shí wǔ jié qì wèi yě. wǔ zàng yǒu jí yě, yìng chū shí èr yuán, èr yuán gè yǒu suǒ chū, míng zhī qí yuán, dǔ qí yìng, ér zhī wǔ zàng zhī hài yǐ. yáng zhōng zhī shào yīn, fèi yě, qí yuán chū yú dà yuān, dà yuān èr. yáng zhōng zhī tài yáng, xīn yě, qí yuán chū yú dà líng, dà líng èr. yīn zhōng zhī shào yáng, gān yě, qí yuán chū yú tài chōng, tài chōng èr. yīn zhōng zhī zhì yīn, pí yě, qí yuán chū yú tài bái, tài bái èr. yīn zhōng zhī tài yīn, shèn yě, qí yuán chū yú tài xī, tài xī èr. gāo zhī yuán chū yú jiū wěi, jiū wěi yī. huāng zhī yuán chū yú bó yāng, bó yāng yī. fán cǐ shí èr yuán zhě, zhǔ zhì wǔ zàng liù fǔ zhī yǒu jí zhě yě.
Whenever one is about to use the needle, one must first diagnose the pulse and see whether the qi is urgent or gentle; only then may one treat. When the qi of the five viscera has already been cut off within, and the needler instead fills its outside, this is called double exhaustion, and double exhaustion means certain death; the death is quiet. Those who treat it often turn the qi back and take points at the armpit and the chest. When the qi of the five viscera has been cut off outside, and the needler instead fills its inside, this is called reverse inversion, and reverse inversion means certain death; the death is restless. Those who treat it instead take the four extremities and needle them. If one strikes the harm and does not withdraw, the essence drains; if one strikes the harm and withdraws, qi is drawn on. When the essence drains the illness worsens and the patient weakens; when qi is drawn on, abscesses and sores arise. The five viscera have six bowels, the six bowels have twelve sources; the twelve sources issue from the four gates, and the four gates govern the five viscera. When the five viscera are ill, one should take the twelve sources. The twelve sources are where the five viscera receive the qi and flavour of the three hundred and sixty-five joints. When the five viscera are ill, the response issues at the twelve sources; each of the two sources has its own issuing place. Know clearly their source and observe their response, and one knows the harm to the five viscera. The lesser yin within yang is the lung; its source issues at Great Abyss, two points at Great Abyss. The greater yang within yang is the heart; its source issues at Great Mound, two points at Great Mound. The lesser yang within yin is the liver; its source issues at Great Surge, two points at Great Surge. The utmost yin within yin is the spleen; its source issues at Great White, two points at Great White. The greater yin within yin is the kidney; its source issues at Great Torrent, two points at Great Torrent. The source of the fat issues at Turtle Tail, one point at Turtle Tail. The source of the membrane issues at Neck Navel, one point at Neck Navel. All these twelve sources govern the illnesses of the five viscera and six bowels.
**「大陵」本篇2見**，皆在此句；**「陵」字5見**，除大陵二見外，尚有下陵三里與陰、陽之陵泉各一。**五藏之原十穴，此居其二**；**心之原在大陵而不在神門**，為本篇與後世針家一大異同，讀者當知其所由分。
心出于中衝。中衝，手中指之端也，爲井木；溜於勞宫，勞宫，掌中中指本節之内間也，爲滎；注于大陵，大陵，掌後兩骨之間，方下者也，爲腧；行於間使，間使之道，兩筋之間，三寸之中也，有過則至，無過則止，爲經；入于曲澤，曲澤，肘内廉下，陷者之中也，屈而得之，爲合，手少陰也。
心出于中冲。中冲，手中指之端也，为井木；溜于劳宫，劳宫，掌中中指本节之内间也，为荥；注于大陵，大陵，掌后两骨之间，方下者也，为腧；行于间使，间使之道，两筋之间，三寸之中也，有过则至，无过则止，为经；入于曲泽，曲泽，肘内廉下，陷者之中也，屈而得之，为合，手少阴也。
xīn chū yú zhōng chōng. zhōng chōng, shǒu zhōng zhǐ zhī duān yě, wéi jǐng mù; liū yú láo gōng, láo gōng, zhǎng zhōng zhōng zhǐ běn jié zhī nèi jiān yě, wéi yíng; zhù yú dà líng, dà líng, zhǎng hòu liǎng gǔ zhī jiān, fāng xià zhě yě, wéi shù; xíng yú jiān shǐ, jiān shǐ zhī dào, liǎng jīn zhī jiān, sān cùn zhī zhōng yě, yǒu guò zé zhì, wú guò zé zhǐ, wéi jīng; rù yú qū zé, qū zé, zhǒu nèi lián xià, xiàn zhě zhī zhōng yě, qū ér dé zhī, wéi hé, shǒu shào yīn yě.
The heart emerges at Zhongchong. Zhongchong is at the tip of the middle finger, and is the well-wood. It flows to Laogong; Laogong is in the palm between the sections at the root of the middle finger, and is the spring. It pours into Daling; Daling lies between the two bones behind the palm, exactly in the hollow, and is the stream. It moves to Jianshi; the way of Jianshi is between the two sinews, three cun up, where if there is excess it arrives and if there is no excess it stops, and it is the river. It enters Quze; Quze is below the inner border of the elbow, in the hollow, reached by bending, and is the sea. This is the hand shaoyin [channel].
「大陵」為心之腧，在掌後兩骨之間。前篇列之十二原，此篇列之五腧，二書所記正可互證。