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凡刺之道，畢于終始。明知終始，五藏爲紀，陰陽定矣。陰者主藏，陽者主府。陽受氣于四末，陰受氣于五藏。故寫者迎之，補者隨之。知迎知隨，氣可令和。和氣之方，必通陰陽。五藏爲陰，六府爲陽。傳之後世，以血爲盟。敬之者昌，慢之者亡。無道行私，必得天殃。
凡刺之道，毕于终始。明知终始，五藏为纪，阴阳定矣。阴者主藏，阳者主府。阳受气于四末，阴受气于五藏。故写者迎之，补者随之。知迎知随，气可令和。和气之方，必通阴阳。五藏为阴，六府为阳。传之后世，以血为盟。敬之者昌，慢之者亡。无道行私，必得天殃。 fán cì zhī dào, bì yú zhōng shǐ. míng zhī zhōng shǐ, wǔ zàng wéi jì, yīn yáng dìng yǐ. yīn zhě zhǔ zàng, yáng zhě zhǔ fǔ. yáng shòu qì yú sì mò, yīn shòu qì yú wǔ zàng. gù xiě zhě yíng zhī, bǔ zhě suí zhī. zhī yíng zhī suí, qì kě lìng hé. hé qì zhī fāng, bì tōng yīn yáng. wǔ zàng wéi yīn, liù fǔ wéi yáng. chuán zhī hòu shì, yǐ xuè wéi méng. jìng zhī zhě chāng, màn zhī zhě wáng. wú dào xíng sī, bì dé tiān yāng.
针刺的道理，都归纳在终始里。明白知道终始，以五脏为纲纪，阴阳就确定了。阴主脏，阳主腑。阳从四肢接受气，阴从五脏接受气。所以泻法是迎而夺之，补法是随而济之。知道迎，知道随，气就可以使之调和。调和气的方法，一定要通晓阴阳。五脏属阴，六腑属阳。把这些传给后世，要歃血为盟。敬重它的就昌盛，轻慢它的就败亡。不循正道而自行其私，必定遭受天殃。
The way of needling is complete in beginning and end. When beginning and end are clearly known, and the five zang are taken as the rule, yin and yang are settled. Yin governs the zang, yang governs the fu. Yang receives its qi from the four extremities, yin receives its qi from the five zang. Therefore the reducing method meets it, the supplementing method follows it. Knowing how to meet and how to follow, one can bring the qi into harmony. The way to harmonise qi must pass through yin and yang: the five zang are yin, the six fu are yang. Hand this down to later generations, sealing it with blood. Those who revere it flourish; those who slight it perish. To practise privately without the Way is to invite Heaven’s calamity.
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謹奉天道，請言終始。終始者，經脉爲紀。持其脉口人迎，以知陰陽有餘不足，平與不平，天道畢矣。所謂平人者不病，不病者，脉口人迎應四時也，上下相應而俱徃來也，六經之脉不結動也，本末之寒温之相守司也，形肉血氣必相稱也，是謂平人。少氣者，脉口人迎俱少，而不稱尺寸也。如是者，則陰陽俱不足。補陽則陰竭，寫陰則陽脱。如是者，可將以甘藥，不可飲以至劑。如此者，弗炙不已者，因而寫之，則五藏氣壞矣。
谨奉天道，请言终始。终始者，经脉为纪。持其脉口人迎，以知阴阳有余不足，平与不平，天道毕矣。所谓平人者不病，不病者，脉口人迎应四时也，上下相应而俱往来也，六经之脉不结动也，本末之寒温之相守司也，形肉血气必相称也，是谓平人。少气者，脉口人迎俱少，而不称尺寸也。如是者，则阴阳俱不足。补阳则阴竭，写阴则阳脱。如是者，可将以甘药，不可饮以至剂。如此者，弗炙不已者，因而写之，则五藏气坏矣。 jǐn fèng tiān dào, qǐng yán zhōng shǐ. zhōng shǐ zhě, jīng mài wéi jì. chí qí mài kǒu rén yíng, yǐ zhī yīn yáng yǒu yú bù zú, píng yǔ bù píng, tiān dào bì yǐ. suǒ wèi píng rén zhě bù bìng, bù bìng zhě, mài kǒu rén yíng yīng sì shí yě, shàng xià xiāng yīng ér jù wǎng lái yě, liù jīng zhī mài bù jié dòng yě, běn mò zhī hán wēn zhī xiāng shǒu sī yě, xíng ròu xuè qì bì xiāng chēng yě, shì wèi píng rén. shǎo qì zhě, mài kǒu rén yíng jù shǎo, ér bù chèn chǐ cùn yě. rú shì zhě, zé yīn yáng jù bù zú. bǔ yáng zé yīn jié, xiě yīn zé yáng tuō. rú shì zhě, kě jiāng yǐ gān yào, bù kě yǐn yǐ zhì jì. rú cǐ zhě, fú zhì bù yǐ zhě, yīn ér xiě zhī, zé wǔ cáng qì huài yǐ.
谨奉天道，请让我讲讲终始。所谓终始，是以经脉为纲纪。诊持脉口和人迎，从而知道阴阳的有余不足、平与不平，天道就完备了。所谓平人就是不病的人。不病的人，脉口人迎与四时相应，上下相应而一同往来，六经的脉不结聚跳动，本末的寒温互相守司，形肉血气一定相称，这就叫平人。少气的人，脉口人迎都少，与尺寸不相称。像这样的，就是阴阳都不足。补阳则阴竭，泻阴则阳脱。像这样的，可以用甘药调养，不可饮以至剂。这样的病人，如果不用灸法就不能痊愈，因而再泻他，五脏之气就败坏了。
Reverently holding to the Way of Heaven, I ask leave to speak of beginning and end. Beginning and end take the channels as their rule. Hold the pulse at the wrist and the pulse at the neck, and you know whether yin and yang are in excess or deficiency, balanced or unbalanced, and the Way of Heaven is complete. What is called a healthy man is one who is not ill; in him the wrist pulse and the neck pulse answer to the four seasons, upper and lower respond and come and go together, the vessels of the six channels do not knot or stir, the cold and warmth of root and branch keep their watch over each other, and form, flesh, blood and qi are surely proportionate. This is called a healthy man. In one with scant qi, both pulses are small and do not match the inch and foot. In such a case yin and yang are both deficient. Supplement the yang and yin is exhausted; reduce the yin and yang escapes. Such a one may be nourished with sweet medicine, but may not be given the strongest remedies. And if, in such a case, one who is not yet cured by moxa is reduced with the needle, the qi of the five zang is ruined.
rén yíng yī shèng, bìng zài zú shào yáng, yī shèng ér zào, bìng zài shǒu shào yáng. rén yíng èr shèng, bìng zài zú tài yáng, èr shèng ér zào, bìng zài shǒu tài yáng. rén yíng sān shèng, bìng zài zú yáng míng, sān shèng ér zào, bìng zài shǒu yáng míng. rén yíng sì shèng, qiě dà qiě shuò, míng yuē yì yáng, yì yáng wéi wài gé.
人迎一盛，病在足少阳，一盛而躁，病在手少阳。人迎二盛，病在足太阳，二盛而躁，病在手太阳。人迎三盛，病在足阳明，三盛而躁，病在手阳明。人迎四盛，而且大而且数，名叫溢阳，溢阳就是外格。
When the neck pulse is onefold abundant, the disease is in the foot shaoyang; if it is onefold abundant and agitated, the disease is in the hand shaoyang. When it is twofold abundant, the disease is in the foot taiyang; if twofold and agitated, in the hand taiyang. When threefold abundant, the disease is in the foot yangming; if threefold and agitated, in the hand yangming. When fourfold abundant, both large and rapid, it is called overflowing yang, and overflowing yang is outer obstruction.
mài kǒu yī shèng, bìng zài zú jué yīn, jué yīn yī shèng ér zào, zài shǒu xīn zhǔ. mài kǒu èr shèng, bìng zài zú shào yīn, èr shèng ér zào, zài shǒu shào yīn. mài kǒu sān shèng, bìng zài zú tài yīn, sān shèng ér zào, zài shǒu tài yīn. mài kǒu sì shèng, qiě dà qiě shuò zhě, míng yuē yì yīn, yì yīn wéi nèi guān, nèi guān bù tōng, sǐ bù zhì. rén yíng yǔ tài yīn mài kǒu jù shèng sì bèi yǐ shàng, mìng yuē guān gé. guān gé zhě, yǔ zhī duǎn qī.
脉口一盛，病在足厥阴，厥阴一盛而躁，在手心主。脉口二盛，病在足少阴，二盛而躁，在手少阴。脉口三盛，病在足太阴，三盛而躁，在手太阴。脉口四盛，而且大而且数的，名叫溢阴，溢阴就是内关，内关不通，是不治的死证。人迎与太阴脉口都盛四倍以上，名叫关格。关格的，可以断定他死期不远。
When the wrist pulse is onefold abundant, the disease is in the foot jueyin; if onefold and agitated, in the hand pericardium. When twofold abundant, the disease is in the foot shaoyin; if twofold and agitated, in the hand shaoyin. When threefold abundant, the disease is in the foot taiyin; if threefold and agitated, in the hand taiyin. When fourfold abundant, both large and rapid, it is called overflowing yin, and overflowing yin is inner obstruction; when inner obstruction does not open, it is a death that cannot be treated. When the neck pulse and the taiyin wrist pulse are both four times and more, it is called the closing barrier; one who has the closing barrier has his term shortened.
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人迎一盛，寫足少陽而補足厥陰，二寫一補，日一取之，必切而驗之，疏取之上，氣和乃止。人迎二盛，寫足太陽，補足少陰，二冩一補，二日一取之，必切而驗之，疏取之上，氣和乃止。人迎三盛，寫足陽明而補足太陰，二寫一補，日二取之，必切而驗之，疏取之上，氣和乃止。
人迎一盛，写足少阳而补足厥阴，二写一补，日一取之，必切而验之，疏取之上，气和乃止。人迎二盛，写足太阳，补足少阴，二冩一补，二日一取之，必切而验之，疏取之上，气和乃止。人迎三盛，写足阳明而补足太阴，二写一补，日二取之，必切而验之，疏取之上，气和乃止。 rén yíng yī shèng, xiě zú shào yáng ér bǔ zú jué yīn, èr xiě yī bǔ, rì yī qǔ zhī, bì qiè ér yàn zhī, shū qǔ zhī shàng, qì hé nǎi zhǐ. rén yíng èr shèng, xiě zú tài yáng, bǔ zú shào yīn, èr xiě yī bǔ, èr rì yī qǔ zhī, bì qiè ér yàn zhī, shū qǔ zhī shàng, qì hé nǎi zhǐ. rén yíng sān shèng, xiě zú yáng míng ér bǔ zú tài yīn, èr xiě yī bǔ, rì èr qǔ zhī, bì qiè ér yàn zhī, shū qǔ zhī shàng, qì hé nǎi zhǐ.
人迎一盛，泻足少阳而补足厥阴，二泻一补，一天针一次，一定要切按以验证，疏导取上面的穴位，气平了就停止。人迎二盛，泻足太阳，补足少阴，二泻一补，两天针一次，一定要切按验证，疏导取上面的穴位，气平了就停止。人迎三盛，泻足阳明而补足太阴，二泻一补，一天针两次，一定要切按验证，疏导取上面的穴位，气平了就停止。
When the neck pulse is onefold abundant, reduce the foot shaoyang and supplement the foot jueyin, two reductions and one supplement, taking once a day; one must press and verify it, open and take above, and stop when the qi is harmonious. When twofold abundant, reduce the foot taiyang and supplement the foot shaoyin, two reductions and one supplement, taking once every two days; press and verify, open and take above, and stop when the qi is harmonious. When threefold abundant, reduce the foot yangming and supplement the foot taiyin, two reductions and one supplement, taking twice a day; press and verify, open and take above, and stop when the qi is harmonious.
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脉口一盛，寫足厥陰而補足少陽，二補一寫，日一取之，必切而驗之，疏而取上，氣和乃止。脉口二盛，寫足少陰而補足太陽，二補一寫，二日一取之，必切而驗之，疏取之上，氣和乃止。脉口三盛，寫足太陰而補足陽明，二補一寫，日二取之，必切而驗之，疏而取之上，氣和乃止。所以日二取之者，太陽主胃，大富于榖氣，故可日二取之也。
脉口一盛，写足厥阴而补足少阳，二补一写，日一取之，必切而验之，疏而取上，气和乃止。脉口二盛，写足少阴而补足太阳，二补一写，二日一取之，必切而验之，疏取之上，气和乃止。脉口三盛，写足太阴而补足阳明，二补一写，日二取之，必切而验之，疏而取之上，气和乃止。所以日二取之者，太阳主胃，大富于榖气，故可日二取之也。 mài kǒu yī shèng, xiě zú jué yīn ér bǔ zú shào yáng, èr bǔ yī xiě, rì yī qǔ zhī, bì qiè ér yàn zhī, shū ér qǔ shàng, qì hé nǎi zhǐ. mài kǒu èr shèng, xiě zú shào yīn ér bǔ zú tài yáng, èr bǔ yī xiě, èr rì yī qǔ zhī, bì qiè ér yàn zhī, shū qǔ zhī shàng, qì hé nǎi zhǐ. mài kǒu sān shèng, xiě zú tài yīn ér bǔ zú yáng míng, èr bǔ yī xiě, rì èr qǔ zhī, bì qiè ér yàn zhī, shū ér qǔ zhī shàng, qì hé nǎi zhǐ. suǒ yǐ rì èr qǔ zhī zhě, tài yáng zhǔ wèi, dà fù yú gǔ qì, gù kě rì èr qǔ zhī yě.
脉口一盛，泻足厥阴而补足少阳，二补一泻，一天针一次，一定要切按验证，疏导而取上面的穴位，气平了就停止。脉口二盛，泻足少阴而补足太阳，二补一泻，两天针一次，一定要切按验证，疏导取上面的穴位，气平了就停止。脉口三盛，泻足太阴而补足阳明，二补一泻，一天针两次，一定要切按验证，疏导而取上面的穴位，气平了就停止。之所以一天针两次，是因为太阴主胃，谷气非常充盛，所以可以一天针两次。
When the wrist pulse is onefold abundant, reduce the foot jueyin and supplement the foot shaoyang, two supplements and one reduction, taking once a day; press and verify, open and take above, and stop when the qi is harmonious. When twofold abundant, reduce the foot shaoyin and supplement the foot taiyang, two supplements and one reduction, taking once every two days; press and verify, open and take above, and stop when the qi is harmonious. When threefold abundant, reduce the foot taiyin and supplement the foot yangming, two supplements and one reduction, taking twice a day; press and verify, open and take above, and stop when the qi is harmonious. The reason for taking twice a day is that taiyin governs the stomach, which is richly supplied with grain qi, and so may be taken twice a day.
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人迎與脉口俱盛三倍以上，命曰陰陽俱溢，如是者不開，則血脉閉塞，氣無所行，流淫于中，五藏内傷。如此者，因而灸之，則變易而爲他病矣。
人迎与脉口俱盛三倍以上，命曰阴阳俱溢，如是者不开，则血脉闭塞，气无所行，流淫于中，五藏内伤。如此者，因而灸之，则变易而为他病矣。 rén yíng yǔ mài kǒu jù shèng sān bèi yǐ shàng, mìng yuē yīn yáng jù yì, rú shì zhě bù kāi, zé xuè mài bì sāi, qì wú suǒ xíng, liú yín yú zhōng, wǔ zàng nèi shāng. rú cǐ zhě, yīn ér jiǔ zhī, zé biàn yì ér wéi tā bìng yǐ.
人迎与脉口都盛三倍以上，名叫阴阳俱溢。像这样的，如果不开泄，血脉就会闭塞，气无处可行，流淫于内，五脏内伤。像这样的，因而用灸法，就会变易而成别的病。
When the neck pulse and the wrist pulse are both three times and more, it is called yin and yang both overflowing. In such a case, if there is no opening, the blood vessels are blocked, the qi has nowhere to go, it flows and overflows within, and the five zang are injured inside. In such a case, if one then applies moxa, the disease will change and become another disease.
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凡刺之道，氣調而止，補陰瀉陽，音氣益彰，耳目聰明。反此者，血氣不行，所謂氣至而有效者，寫則益虚，虚者，脉大如其故而不堅也。堅如其故者，適雖言故，病未去也。補則益實，實者，脉大如其故而益堅也。夫如其故而不堅者，適雖言快，病未去也。故補則實，寫則虚，痛雖不隨鍼，病必衰去。必先通十二經脉之所生病，而後可得傳于終始矣。故陰陽不相移，虚實不相傾，取之其經。
凡刺之道，气调而止，补阴泻阳，音气益彰，耳目聪明。反此者，血气不行，所谓气至而有效者，写则益虚，虚者，脉大如其故而不坚也。坚如其故者，适虽言故，病未去也。补则益实，实者，脉大如其故而益坚也。夫如其故而不坚者，适虽言快，病未去也。故补则实，写则虚，痛虽不随针，病必衰去。必先通十二经脉之所生病，而后可得传于终始矣。故阴阳不相移，虚实不相倾，取之其经。 fán cì zhī dào, qì tiáo ér zhǐ, bǔ yīn xiè yáng, yīn qì yì zhāng, ěr mù cōng míng. fǎn cǐ zhě, xuè qì bù xíng, suǒ wèi qì zhì ér yǒu xiào zhě, xiě zé yì xū, xū zhě, mài dà rú qí gù ér bù jiān yě. jiān rú qí gù zhě, shì suī yán gù, bìng wèi qù yě. bǔ zé yì shí, shí zhě, mài dà rú qí gù ér yì jiān yě. fū rú qí gù ér bù jiān zhě, shì suī yán kuài, bìng wèi qù yě. gù bǔ zé shí, xiě zé xū, tòng suī bù suí zhēn, bìng bì shuāi qù. bì xiān tōng shí èr jīng mài zhī suǒ shēng bìng, ér hòu kě dé chuán yú zhōng shǐ yǐ. gù yīn yáng bù xiāng yí, xū shí bù xiāng qīng, qǔ zhī qí jīng.
针刺的道理，气调和了就停止。补阴泻阳，声音气色更加彰明，耳目聪明。违反这个的，血气不能运行。所谓气至而有效的，泻就更加虚，虚是脉大如故而不坚。如果坚如故，刚刚虽说好了，病还没有去。补就更加实，实是脉大如故而更加坚。如果大如故而不坚，刚刚虽说轻快，病还没有去。所以补就实，泻就虚，痛虽不随针而减，病必定衰退而去。一定要先通晓十二经脉所生的病，然后才可以传受终始的道理。所以阴阳不相互转移，虚实不相互倾夺，取治它所在的经。
In the way of needling, one stops when the qi is harmonised. Supplement the yin and reduce the yang, and the voice and complexion grow clearer, the ears and eyes bright. If this is reversed, the blood and qi do not move. What is called the arrival of qi that produces effect: in reduction, the deficiency increases, and the deficient pulse is large as before but no longer firm. If it is firm as before, then even though one says the disease is gone, it is not gone. In supplementation, the fullness increases, and the full pulse is large as before and firmer still. If it is large as before but not firm, then even though one says the patient is better, the disease is not gone. Therefore supplementing makes full and reducing makes deficient, and though the pain does not follow the needle, the disease must decline and leave. One must first understand the diseases that arise in the twelve channels, and only then can the teaching of beginning and end be transmitted. Thus yin and yang do not shift into each other, excess and deficiency do not overturn each other, and one takes the channel in which they lie.
9
凡刺之屬，三刺至榖氣，邪僻妄合，陰陽易居，逆順相反，沉浮異處，四時不得，稽留淫泆，須鍼而去。故一刺則陽邪出，再刺則陰邪出，三刺則榖氣至，榖氣至而止。所謂榖氣至者，已補而實，已寫而虚，故以知榖氣至也。邪氣獨去者，陰與陽未能調，而病知愈也。故曰補則實，寫則虚，痛雖不隨鍼，病必衰去矣。
凡刺之属，三刺至榖气，邪僻妄合，阴阳易居，逆顺相反，沉浮异处，四时不得，稽留淫泆，须针而去。故一刺则阳邪出，再刺则阴邪出，三刺则榖气至，榖气至而止。所谓榖气至者，已补而实，已写而虚，故以知榖气至也。邪气独去者，阴与阳未能调，而病知愈也。故曰补则实，写则虚，痛虽不随针，病必衰去矣。 fán cì zhī zhǔ, sān cì zhì gǔ qì, xié pì wàng hé, yīn yáng yì jū, nì shùn xiāng fǎn, chén fú yì chù, sì shí bù dé, jī liú yín yì, xū zhēn ér qù. gù yī cì zé yáng xié chū, zài cì zé yīn xié chū, sān cì zé gǔ qì zhì, gǔ qì zhì ér zhǐ. suǒ wèi gǔ qì zhì zhě, yǐ bǔ ér shí, yǐ xiě ér xū, gù yǐ zhī gǔ qì zhì yě. xié qì dú qù zhě, yīn yǔ yáng wèi néng tiáo, ér bìng zhī yù yě. gù yuē bǔ zé shí, xiě zé xū, tòng suī bù suí zhēn, bìng bì shuāi qù yǐ.
凡属于针刺的，三刺达到谷气。邪僻妄合，阴阳易位，逆顺相反，沉浮异处，四时不得，稽留淫泆，都要靠针除去。所以一刺则阳邪出，再刺则阴邪出，三刺则谷气至，谷气到了就停止。所谓谷气至，是已经补而实，已经泻而虚，所以知道谷气到了。邪气独去的，阴阳还没有调和，而病已经知道痊愈了。所以说补就实、泻就虚，痛虽不随针而减，病必定衰退而去。
All that belongs to needling reaches the grain qi at the third insertion. Perverse evil joining wrongly, yin and yang changing places, reverse and upright opposing each other, sinking and floating in different places, the four seasons failing, retention and overflow — all these must be removed by the needle. Hence the first insertion brings out the yang evil, the second brings out the yin evil, the third brings the grain qi, and one stops when the grain qi arrives. What is called the arrival of grain qi is that what was supplemented is now full and what was reduced is now deficient, and by this one knows the grain qi has come. Where the evil qi alone has gone, yin and yang are not yet harmonised, but the disease is known to be cured. Hence it is said that supplementing makes full and reducing makes deficient, and though the pain does not follow the needle, the disease must decline and leave.
10
陰盛而陽虚，先補其陽，後寫其陰而和之。陰虚而陽盛，先補其陰，後寫其陽而和之。
阴盛而阳虚，先补其阳，后写其阴而和之。阴虚而阳盛，先补其阴，后写其阳而和之。
yīn shèng ér yáng xū, xiān bǔ qí yáng, hòu xiě qí yīn ér hé zhī. yīn xū ér yáng shèng, xiān bǔ qí yīn, hòu xiě qí yáng ér hé zhī.
阴盛而阳虚，先补其阳，后泻其阴而调和它。阴虚而阳盛，先补其阴，后泻其阳而调和它。
When yin is abundant and yang deficient, first supplement the yang, then reduce the yin, and harmonise. When yin is deficient and yang abundant, first supplement the yin, then reduce the yang, and harmonise.
11
三脉動于足大指之間，必審其實虚，虚而寫之，是謂重虚，重虚病益甚。凡刺此者，以指按之，脉動而實且疾者，疾寫之，虚而徐者，則補之，反此者病益甚。其動也，陽明在上，厥陰在中，少陰在下，膺腧中膺，背腧中背，肩膞虚者取之上。
三脉动于足大指之间，必审其实虚，虚而写之，是谓重虚，重虚病益甚。凡刺此者，以指按之，脉动而实且疾者，疾写之，虚而徐者，则补之，反此者病益甚。其动也，阳明在上，厥阴在中，少阴在下，膺腧中膺，背腧中背，肩䏝虚者取之上。 sān mài dòng yú zú dà zhǐ zhī jiān, bì shěn qí shí xū, xū ér xiě zhī, shì wèi chóng xū, chóng xū bìng yì shèn. fán cì cǐ zhě, yǐ zhǐ àn zhī, mài dòng ér shí qiě jí zhě, jí xiě zhī, xū ér xú zhě, zé bǔ zhī, fǎn cǐ zhě bìng yì shèn. qí dòng yě, yáng míng zài shàng, jué yīn zài zhōng, shào yīn zài xià, yīng shù zhōng yīng, bèi shù zhōng bèi, jiān bó xū zhě qǔ zhī shàng.
三脉动在足大指之间，一定要审察它的虚实，虚而泻它，叫作重虚，重虚病就更加重。凡刺这样的病，用手指按它，脉动而实而且快的，赶快泻它；虚而缓的，就补它；违反这个的病就更加重。它的搏动，阳明在上，厥阴在中，少阴在下。膺部的腧穴刺中膺，背部的腧穴刺中背，肩膊虚的取上部穴位。
When the three vessels stir between the big toes, one must examine their excess and deficiency. To reduce where it is deficient is called double deficiency, and double deficiency makes the disease worse. In needling such a case, press with the finger: where the pulse is full and rapid, reduce quickly; where it is deficient and slow, supplement; to do the reverse makes the disease worse. As to their stirring, yangming is above, jueyin in the middle, shaoyin below. The shu of the chest hit the chest, the shu of the back hit the back; where the shoulder is deficient, take the upper points.
12
重舌，刺舌柱，以鈹鍼也。
重舌，刺舌柱，以铍针也。 zhòng shé, cì shé zhù, yǐ pī zhēn yě.
重舌，刺舌柱，用铍针。
For double tongue, needle the tongue pillar with the pi needle.
13
手屈而不伸者，其病在筋；伸而不屈者，其病在骨。在骨守骨，在筋守筋。
手屈而不伸者，其病在筋；伸而不屈者，其病在骨。在骨守骨，在筋守筋。
shǒu qū ér bù shēn zhě, qí bìng zài jīn; shēn ér bù qū zhě, qí bìng zài gǔ. zài gǔ shǒu gǔ, zài jīn shǒu jīn.
手弯屈而不能伸的，病在筋；伸而不能屈的，病在骨。病在骨就守骨，病在筋就守筋。
When the hand bends and cannot stretch, the disease is in the sinew; when it stretches and cannot bend, the disease is in the bone. In bone, guard the bone; in sinew, guard the sinew.
14
補須一方實，深取之，稀按其痏，以極出其邪氣；一方虚，淺刺之，以養其脉，疾按其痏，無使邪氣得入。邪氣來也緊而疾，邪氣來也徐而和。脉實者，深刺之，以泄其氣；脉虚者，淺刺之，使精氣無得出，以養其脉，獨出其邪氣。
补须一方实，深取之，稀按其痏，以极出其邪气；一方虚，浅刺之，以养其脉，疾按其痏，无使邪气得入。邪气来也紧而疾，邪气来也徐而和。脉实者，深刺之，以泄其气；脉虚者，浅刺之，使精气无得出，以养其脉，独出其邪气。 bǔ xū yī fāng shí, shēn qǔ zhī, xī àn qí wěi, yǐ jí chū qí xié qì; yī fāng xū, qiǎn cì zhī, yǐ yǎng qí mài, jí àn qí wěi, wú shǐ xié qì dé rù. xié qì lái yě jǐn ér jí, xié qì lái yě xú ér hé. mài shí zhě, shēn cì zhī, yǐ xiè qí qì; mài xū zhě, qiǎn cì zhī, shǐ jīng qì wú dé chū, yǐ yǎng qí mài, dú chū qí xié qì.
补法要在一方实的时候，深刺它，少按针孔，以尽量放出邪气；一方虚的时候，浅刺它，以养其脉，赶快按住针孔，不要让邪气进入。邪气来时紧而疾，谷气来时徐而和。脉实的，深刺它，以泄其气；脉虚的，浅刺它，使精气不得外出，以养其脉，只放出邪气。
In supplementing, when one side is full, insert deep, press the needle hole but little, so as to draw out the evil qi to the utmost; when one side is deficient, insert shallow, to nourish the vessel, and press the needle hole quickly, so that the evil qi cannot enter. The evil qi comes tight and rapid; the grain qi comes slow and harmonious. Where the pulse is full, insert deep to drain its qi; where the pulse is deficient, insert shallow so that the essence may not escape, to nourish the vessel, and draw out only the evil qi.
15
刺諸痛者，其脉皆實。
刺诸痛者，其脉皆实。
cì zhū tòng zhě, qí mài jiē shí.
刺各种痛证，它的脉都实。
In needling all painful conditions, the pulse is in every case full.
gù yuē: cóng yāo yǐ shàng zhě, shǒu tài yīn, yáng míng jiē zhǔ zhī; cóng yāo yǐ xià zhě, zú tài yīn, yáng míng jiē zhǔ zhī.
所以说：从腰以上的，手太阴、阳明都主治它；从腰以下的，足太阴、阳明都主治它。
Hence it is said: from the waist upward, the hand taiyin and yangming govern; from the waist downward, the foot taiyin and yangming govern.
17
病在上者下取之，病在下者高取之，病在頭者取之足，病在足者取之膕。
病在上者下取之，病在下者高取之，病在头者取之足，病在足者取之腘。
bìng zài shàng zhě xià qǔ zhī, bìng zài xià zhě gāo qǔ zhī, bìng zài tóu zhě qǔ zhī zú, bìng zài zú zhě qǔ zhī guó.
病在上面的从下面取，病在下面的从高处取，病在头的取足，病在足的取腘。
For disease above, take below; for disease below, take above; for disease in the head, take the foot; for disease in the foot, take the popliteal hollow.
18
病生於頭者頭重，生於手者臂重，生於足者足重。治病者，先刺其病所從生者也。
病生于头者头重，生于手者臂重，生于足者足重。治病者，先刺其病所从生者也。
bìng shēng yú tóu zhě tóu zhòng, shēng yú shǒu zhě bì zhòng, shēng yú zú zhě zú zhòng. zhì bìng zhě, xiān cì qí bìng suǒ cóng shēng zhě yě.
病生在头的头重，生在手的臂重，生在足的足重。治病的人，先刺那病所从生的地方。
Disease arising in the head makes the head heavy; in the hand, the arm heavy; in the foot, the foot heavy. In treating disease, first needle the place from which the disease arose.
19
春氣在毛，夏氣在皮膚，秋氣在分肉，冬氣在筋骨。刺此病者，各以其時爲齊。故刺肥人者，秋冬之齊；刺瘦人者，以春夏之齊。
春气在毛，夏气在皮肤，秋气在分肉，冬气在筋骨。刺此病者，各以其时为齐。故刺肥人者，秋冬之齐；刺瘦人者，以春夏之齐。 chūn qì zài máo, xià qì zài pí fū, qiū qì zài fēn ròu, dōng qì zài jīn gǔ. cì cǐ bìng zhě, gè yǐ qí shí wéi jì. gù cì féi rén zhě, qiū dōng zhī jì; cì shòu rén zhě, yǐ chūn xià zhī jì.
春气在毫毛，夏气在皮肤，秋气在分肉，冬气在筋骨。刺这些病，各以当时的时令作为剂量。所以刺肥人的，用秋冬的剂量；刺瘦人的，用春夏的剂量。
In spring the qi is in the hair, in summer in the skin, in autumn in the partition flesh, in winter in the sinews and bones. In needling such diseases, take the season as the measure. Hence for the fat man, needle with the measure of autumn and winter; for the thin man, with the measure of spring and summer.
20
病痛者，陰也，痛而以手按之不得者，陰也，深刺之。病在上者陽也，病在下者陰也。癢者，陽也，淺刺之。
病痛者，阴也，痛而以手按之不得者，阴也，深刺之。病在上者阳也，病在下者阴也。痒者，阳也，浅刺之。
bìng tòng zhě, yīn yě, tòng ér yǐ shǒu àn zhī bù dé zhě, yīn yě, shēn cì zhī. bìng zài shàng zhě yáng yě, bìng zài xià zhě yīn yě. yǎng zhě, yáng yě, qiǎn cì zhī.
病痛的属阴，痛而用手按不到的也属阴，要深刺。病在上的属阳，病在下的属阴。痒的属阳，要浅刺。
Painful disease is yin; pain that cannot be found by pressing with the hand is also yin, and one needles deep. Disease above is yang, disease below is yin. Itching is yang, and one needles shallow.
21
病先起陰者，先治其陰而後治其陽；病先起陽者，先治其陽而後治其陰。
病先起阴者，先治其阴而后治其阳；病先起阳者，先治其阳而后治其阴。
bìng xiān qǐ yīn zhě, xiān zhì qí yīn ér hòu zhì qí yáng; bìng xiān qǐ yáng zhě, xiān zhì qí yáng ér hòu zhì qí yīn.
病先起于阴的，先治其阴而后治其阳；病先起于阳的，先治其阳而后治其阴。
Where disease arises first in yin, treat the yin first and the yang after; where it arises first in yang, treat the yang first and the yin after.
22
刺𤍠厥者，留鍼反爲寒；刺寒厥者，留鍼反爲𤍠。刺𤍠厥者，二陰一陽；刺寒厥者，二陽一陰。所謂二陰者，二刺陰也；一陽者，一刺陽也。
刺𤍠厥者，留针反为寒；刺寒厥者，留针反为𤍠。刺𤍠厥者，二阴一阳；刺寒厥者，二阳一阴。所谓二阴者，二刺阴也；一阳者，一刺阳也。 cì rè jué zhě, liú zhēn fǎn wéi hán; cì hán jué zhě, liú zhēn fǎn wéi rè. cì rè jué zhě, èr yīn yī yáng; cì hán jué zhě, èr yáng yī yīn. suǒ wèi èr yīn zhě, èr cì yīn yě; yī yáng zhě, yī cì yáng yě.
刺热厥的，留针反而发寒；刺寒厥的，留针反而发热。刺热厥的，二阴一阳；刺寒厥的，二阳一阴。所谓二阴，是刺两次阴经；一阳，是刺一次阳经。
In needling hot jue, retaining the needle produces cold instead; in needling cold jue, retaining it produces heat instead. For hot jue, needle two yin and one yang; for cold jue, two yang and one yin. What is meant by two yin is needling the yin twice; by one yang, needling the yang once.
23
久病者，邪氣入深，刺此病者，深内而久留之，間日而復刺之，必先調其左右，去其血脉，刺道畢矣。
久病者，邪气入深，刺此病者，深内而久留之，间日而复刺之，必先调其左右，去其血脉，刺道毕矣。 jiǔ bìng zhě, xié qì rù shēn, cì cǐ bìng zhě, shēn nèi ér jiǔ liú zhī, jiān rì ér fù cì zhī, bì xiān tiáo qí zuǒ yòu, qù qí xuè mài, cì dào bì yǐ.
久病的人，邪气深入，刺这样的病，要深刺而久留，隔一天再刺，一定要先调他的左右，除去血脉中的瘀滞，刺道就完备了。
In long-standing disease the evil qi has entered deep. In needling it, insert deep and leave the needle long, needle again on alternate days, and first harmonise left and right and remove the blood from the vessels; then the way of needling is complete.
fán cì zhī fǎ, bì chá qí xíng qì. xíng ròu wèi tuō, shǎo qì ér mài yòu zào, zào jué zhě, bì wéi miù cì zhī. sàn qì kě shōu, jù qì kě bù, shēn jū jìng chù, zhàn shén wǎng lái, bì hù sāi yǒu, hún pò bù sàn. zhuān yì yī shén, jīng qì zhī fēn, wú wén rén shēng, yǐ shōu qí jīng, bì yī qí shén, lìng zhì zài zhēn.
针刺的方法，一定要审察病人的形气。形肉没有脱削，少气而脉又躁，躁而厥的，一定要用缪刺。散的气可以收，聚的气可以布。深居静处，揣度神气的往来，闭户塞窗，使魂魄不散。专意一神，分别精气，不闻人声，以收敛其精，一定要统一他的神，让志意都在针上。
In the method of needling one must examine the patient’s form and qi. Where the form and flesh are not yet wasted, where qi is scant and the pulse is agitated, and the agitation amounts to reversal, one must use contralateral needling. Scattered qi can be gathered, gathered qi can be spread. Dwell deep and still, reckon the coming and going of the spirit, shut the door and stop the window, so that hun and po do not scatter. Single the mind and unify the spirit, distinguish the essence and qi, let no human voice be heard, so as to gather the essence; unify the spirit and set the will upon the needle.
25
淺而留之，微而浮之，以移其神，氣至乃休。
浅而留之，微而浮之，以移其神，气至乃休。 qiǎn ér liú zhī, wēi ér fú zhī, yǐ yí qí shén, qì zhì nǎi xiū.
浅刺而留针，轻微而浮起，以转移他的神，气到了才止。
Insert shallow and retain, lift lightly and float, to move his spirit; stop when the qi arrives.
26
男内女外，堅拒勿出，謹守勿内，是謂得氣。
男内女外，坚拒勿出，谨守勿内，是谓得气。 nán nèi nǚ wài, jiān jù wù chū, jǐn shǒu wù nèi, shì wèi dé qì.
男在内，女在外，坚拒而不出，谨守而不内，这就叫得气。
The man within, the woman without; hold firmly and do not let go out, guard carefully and do not let in: this is called obtaining qi.
27
凡刺之禁，新内勿刺，新刺勿内，已醉勿刺，已刺勿醉，新怒勿刺，已刺勿怒，新勞勿刺，已刺勿勞，已飽勿刺，已刺勿飽，已饑勿刺，已刺勿饑，已渴勿刺，已刺勿渴，大驚大恐，必定其氣，乃刺之。乘車來者，臥而休之，如食頃乃刺之；出行來者，坐而休之，如行十里頃乃刺之。
凡刺之禁，新内勿刺，新刺勿内，已醉勿刺，已刺勿醉，新怒勿刺，已刺勿怒，新劳勿刺，已刺勿劳，已饱勿刺，已刺勿饱，已饥勿刺，已刺勿饥，已渴勿刺，已刺勿渴，大惊大恐，必定其气，乃刺之。乘车来者，卧而休之，如食顷乃刺之；出行来者，坐而休之，如行十里顷乃刺之。 fán cì zhī jìn, xīn nèi wù cì, xīn cì wù nèi, yǐ zuì wù cì, yǐ cì wù zuì, xīn nù wù cì, yǐ cì wù nù, xīn láo wù cì, yǐ cì wù láo, yǐ bǎo wù cì, yǐ cì wù bǎo, yǐ jī wù cì, yǐ cì wù jī, yǐ kě wù cì, yǐ cì wù kě, dà jīng dà kǒng, bì dìng qí qì, nǎi cì zhī. chéng chē lái zhě, wò ér xiū zhī, rú shí qǐng nǎi cì zhī; chū xíng lái zhě, zuò ér xiū zhī, rú xíng shí lǐ qǐng nǎi cì zhī.
针刺的禁忌：刚行房事不要刺，刚刺过不要行房事；已醉不要刺，刺过不要醉；刚发怒不要刺，刺过不要怒；刚劳累不要刺，刺过不要劳累；刚吃饱不要刺，刺过不要饱；刚饥饿不要刺，刺过不要饥；刚口渴不要刺，刺过不要渴。大惊大恐的，一定要安定他的气，才刺他。乘车来的，让他卧着休息，约一顿饭的工夫才刺；步行来的，让他坐着休息，约走十里路的工夫才刺。
The prohibitions of needling: do not needle after recent intercourse, and do not have intercourse after needling; do not needle when drunk, and do not get drunk after needling; do not needle in fresh anger, and do not be angry after needling; do not needle when newly fatigued, and do not be fatigued after needling; do not needle when newly full, and do not be full after needling; do not needle when newly hungry, and do not be hungry after needling; do not needle when newly thirsty, and do not be thirsty after needling. After great fright or great fear, one must first settle the qi, and then needle. One who comes by carriage should lie down and rest, and be needled after about the time of a meal; one who comes on foot should sit and rest, and be needled after about the time of ten li of walking.
28
凡此十二禁者，其脉亂氣散，逆其營衛，經氣不次，因而刺之，則陽病入於陰，陰病出爲陽，則邪氣復生。麤工勿察，是謂伐身，形體淫泆，乃消腦髓，津液不化，脱其五味，是謂失氣也。
凡此十二禁者，其脉乱气散，逆其营卫，经气不次，因而刺之，则阳病入于阴，阴病出为阳，则邪气复生。麤工勿察，是谓伐身，形体淫泆，乃消脑髓，津液不化，脱其五味，是谓失气也。 fán cǐ shí èr jìn zhě, qí mài luàn qì sàn, nì qí yíng wèi, jīng qì bù cì, yīn ér cì zhī, zé yáng bìng rù yú yīn, yīn bìng chū wéi yáng, zé xié qì fù shēng. cū gōng wù chá, shì wèi fá shēn, xíng tǐ yín yì, nǎi xiāo nǎo suǐ, jīn yè bù huà, tuō qí wǔ wèi, shì wèi shī qì yě.
凡是这十二种禁忌，都是脉乱气散、违逆营卫、经气不依次序的时候，因而刺他，就会阳病入于阴，阴病出为阳，邪气又重新产生。粗工不察，这叫作伐身，形体淫泆，就消烁脑髓，津液不能化生，脱失五味，这叫作失气。
All these twelve prohibitions concern times when the pulse is disordered and the qi scattered, when ying and wei are opposed, and the channel qi is out of sequence. To needle then is to drive yang disease into yin and yin disease out into yang, and the evil qi is born again. The coarse workman does not examine this: it is called cutting down the body. The form overflows, the brain and marrow are consumed, the fluids are not transformed, the five flavours are lost — this is called losing qi.
tài yáng zhī mài, qí zhōng yě, dài yǎn, fǎn zhé, chì zòng, qí sè bái, jué pí nǎi jué hàn, jué hàn zé zhōng yǐ.
太阳经脉将绝的，两眼上视，角弓反张，手足抽搐，面色白，皮肤绝而汗出如珠，绝汗一出就死了。
When the taiyang vessel comes to its end, the eyes stare upward, the body arches backward, the hands and feet twitch, the colour is white, and when the skin is cut off there is a cutting-off sweat; when that sweat comes, the end has come.
30
少陽終者，耳聾，百節盡縱，目系絶，目系絶，一日半則死矣；其死也，色青白乃死。
少阳终者，耳聋，百节尽纵，目系绝，目系绝，一日半则死矣；其死也，色青白乃死。 shào yáng zhōng zhě, ěr lóng, bǎi jié jǐn zòng, mù xì jué, mù xì jué, yī rì bàn zé sǐ yǐ; qí sǐ yě, sè qīng bái nǎi sǐ.
少阳将绝的，耳聋，百节都松弛，目系断绝，目系断了，一天半就死；死的时候，面色青白才死。
When shaoyang ends, there is deafness, all the joints slacken, the eye system is cut off; when the eye system is cut off, death comes in a day and a half. At death the colour is green-white, and then he dies.
31
陽明終者，口目動作，喜驚，妄言，色黃，其上下之經盛而不行則終矣。
阳明终者，口目动作，喜惊，妄言，色黄，其上下之经盛而不行则终矣。 yáng míng zhōng zhě, kǒu mù dòng zuò, xǐ jīng, wàng yán, sè huáng, qí shàng xià zhī jīng shèng ér bù xíng zé zhōng yǐ.
阳明将绝的，口目抽动，喜惊，妄言，面色黄，它上下之经盛而不通就死了。
When yangming ends, the mouth and eyes move, there is easy fright and wild speech, the colour is yellow, and when the channels above and below are full and do not move, the end has come.
32
少陰終者，面黑，齒長而垢，腹脹閉塞，上下不通而終矣。
少阴终者，面黑，齿长而垢，腹胀闭塞，上下不通而终矣。 shào yīn zhōng zhě, miàn hēi, chǐ zhǎng ér gòu, fù zhàng bì sāi, shàng xià bù tōng ér zhōng yǐ.
少阴将绝的，面黑，牙齿变长而有垢，腹胀闭塞，上下不通就死了。
When shaoyin ends, the face is black, the teeth grow long and foul, the abdomen is distended and blocked, and when above and below do not pass, the end has come.
33
厥陰終者，中𤍠，嗌乾，喜溺，心煩，甚則舌卷，卵上縮而終矣。
厥阴终者，中𤍠，嗌干，喜溺，心烦，甚则舌卷，卵上缩而终矣。 jué yīn zhōng zhě, zhōng rè, yì gān, xǐ niào, xīn fán, shèn zé shé juǎn, luǎn shàng suō ér zhōng yǐ.
厥阴将绝的，内热，咽干，多尿，心烦，严重的舌卷，睾丸上缩就死了。
When jueyin ends, there is heat within, the throat is dry, there is much urination, the heart is vexed, and in severe cases the tongue curls and the testicles draw up, and the end has come.
34
太陰終者，腹脹閉，不得息，氣噫，善嘔，嘔則逆，逆則面赤，不逆則上下不通，上下不通，則面黑皮毛燋而終矣。
太阴终者，腹胀闭，不得息，气噫，善呕，呕则逆，逆则面赤，不逆则上下不通，上下不通，则面黑皮毛燋而终矣。 tài yīn zhōng zhě, fù zhàng bì, bù dé xī, qì yī, shàn ǒu, ǒu zé nì, nì zé miàn chì, bù nì zé shàng xià bù tōng, shàng xià bù tōng, zé miàn hēi pí máo jiāo ér zhōng yǐ.
太阴将绝的，腹胀闭，不能喘息，嗳气，善呕，呕就气逆，气逆就面赤，不逆就上下不通，上下不通就面黑、皮毛枯焦而死了。
When taiyin ends, the abdomen is distended and blocked, there is no rest in breathing, there is belching and much vomiting; vomiting brings reversal, and reversal brings a red face; if there is no reversal, then above and below do not pass, and when they do not pass the face turns black, the skin and hair are scorched, and the end has come.