所谓易陈者，易言也yuqi8 ⊙cc难入者，难著于人也yuqi8 ⊙cc粗守形者，守刺法也yuqi8 ⊙cc上守神者，守人之血气有余不足，可补泻也yuqi8 ⊙cc神客者，正邪共会也yuqi8 ⊙cc神者，正气也yuqi8 ⊙cc客者，邪气也yuqi8 ⊙cc在门者，邪循正气之所出入也yuqi8 ⊙cc未睹其疾者，先知邪正何经之疾也yuqi8 ⊙cc恶知其原者，先知何经之病，所取之处也yuqi8 ⊙cc

刺之微在数迟者，徐疾之意也yuqi8 ⊙cc粗守关者，守四肢而不知血气正邪之往来也yuqi8 ⊙cc上守机者，知守气也yuqi8 ⊙cc机之动，不离其空中者，知气之虚实，用针之徐疾也yuqi8 ⊙cc空中之机，清静以微者，针以得气，密意守气勿失也yuqi8 ⊙cc其来不可逢者，气盛不可补也yuqi8 ⊙cc其往不可追者，气虚不可泻也yuqi8 ⊙cc不可挂以发者，言气易失也yuqi8 ⊙cc扣之不发者，言不知补泻之意也，血气已尽而气不下也yuqi8 ⊙cc

知其往来者，知气之逆顺盛虚也yuqi8 ⊙cc要与之期者，知气之可取之时也yuqi8 ⊙cc粗之暗者，冥冥不知气之微密也yuqi8 ⊙cc妙哉！工独有之者，尽知针意也yuqi8 ⊙cc往者为逆者，言气之虚而小，小者逆也yuqi8 ⊙cc来者为顺者，言形气之平，平者顺也yuqi8 ⊙cc明知逆顺，正行无问者，言知所取之处也yuqi8 ⊙cc迎而夺之者，泻也yuqi8 ⊙cc追而济之者，补也yuqi8 ⊙cc

所谓虚则实之者，气口虚而当补之也yuqi8 ⊙cc满则泄之者，气口盛而当泻之也yuqi8 ⊙cc宛陈则除之者，去血脉也yuqi8 ⊙cc邪胜则虚之者，言诸经有盛者，皆泻其邪也yuqi8 ⊙cc徐而疾则实者，言徐内而疾出也yuqi8 ⊙cc疾而徐则虚者，言疾内而徐出也yuqi8 ⊙cc言实与虚，若有若无者，言实者有气，虚者无气也yuqi8 ⊙cc察后与先，若亡若存者，言气之虚实，补泻之先后也，察其气之已下与常存也yuqi8 ⊙cc为虚与实，若得若失者，言补者必然若有得也，泻则恍然若有失也yuqi8 ⊙cc

夫气之在脉也，邪气在上者，言邪气之中人也高，故邪气在上也yuqi8 ⊙cc浊气在中者，言水谷皆入于胃，其精气上注于肺，浊溜于肠胃，言寒温不适，饮食不绝，而病生于肠胃，故命曰浊气在中也yuqi8 ⊙cc清气在下者，言清湿地气之中人也，必从足始，故曰清气在下也yuqi8 ⊙cc针陷脉则邪气出者，取之上yuqi8 ⊙cc针中脉则邪气出者，取之阳明合也yuqi8 ⊙cc针太深则邪气反沉者，言浅浮之病，不欲深刺也，深则邪气从之入，故曰反沉也yuqi8 ⊙cc皮肉筋脉各有所处者，言经络各有所主也yuqi8 ⊙cc

取五脉者死，言病在中，气不足，但用针尽大泻其诸阴之脉也yuqi8 ⊙cc取三阳之脉者，唯言尽泻三阳之气，令病人然不复也yuqi8 ⊙cc夺阴者死，言取尺之五里五往者也yuqi8 ⊙cc夺阳者狂，正言也yuqi8 ⊙cc

睹其色，察其目，知其散复，一其形，听其动静者，言上工知相五色于目，有知调尺寸小大缓急滑涩，以言所病也yuqi8 ⊙cc知其邪正者，知论虚邪与正邪之风也yuqi8 ⊙cc右主推之、左持而御之者，言持针而出入也yuqi8 ⊙cc气至而去之者，言补泻气调而去之也yuqi8 ⊙cc调气在于终始一者，持心也yuqi8 ⊙cc节之交三百六十五会者，络脉之渗灌诸节者也yuqi8 ⊙cc

所谓五脏之气已绝于内者，脉口气内绝不至，反取其外之病处，与阳经之合，有留针以致阳气，阳气至则内重竭，重竭则死矣，其死也无气以动，故静yuqi8 ⊙cc

所谓五脏之气已绝于外者，脉口气外绝不至，反取其四末之输，有留针以致其阴气，阴气至则阳气反入，入则逆，逆则死矣，其死也阴气有余，故躁yuqi8 ⊙cc

所以察其目者，五脏使五色循明，循明则声章，声章者，则言声与平生异也yuqi8 ⊙cc