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《終始 - Beginning and End》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 終始: | 凡刺之道，畢於終始，明知終始，五藏為紀，陰陽定矣。陰者主藏，陽者主府，陽受氣於四末，陰受氣於五藏，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。五藏為陰，六府為陽，傳之後世，以血為盟。敬之者昌，慢之者亡。無道行私，必得夭殃。 |
| The method of acupuncture is fully realized from beginning to end. Fully understanding the beginning and end, taking the five zang organs as a standard, yin and yang are then established. Yin is in charge of storage, while Yang is in charge of the fu organs. Yang receives qi from the four extremities, whereas Yin receives qi from the five zang organs. Therefore, for draining (reducing), one should go against the flow; for tonifying, one should follow it. Knowing when to oppose and when to follow, the qi can be harmonized. The method of harmonizing qi must necessarily involve understanding yin and yang. The five zang organs are Yin, while the six fu organs are Yang. Pass this knowledge to future generations, sealing it with blood as an oath. Respect it and you will flourish; neglect it and you will perish. To act selfishly without the Way is to surely invite an untimely calamity. | ||
| 2 | 終始: | 謹奉天道，請言終始。終始者，經脈為紀。持其脈口人迎，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，脈口人迎應四時也，上下相應而俱往來也，六經之脈不結動也，本末之寒溫之相守司也。形肉血氣必相稱也，是謂平人。少氣者，脈口人迎俱少，而不稱尺寸也。如是者，則陰陽俱不足，補陽則陰竭，寫陰則陽脫。如是者，可將以甘藥，不可飲以至劑，如此者弗灸。不巳者因而寫之，則五藏氣壞矣。 |
| Carefully following the principles of Heaven, I shall now speak on the beginning and end. The beginning and end are marked by the meridians as a standard. By examining the pulse at the mouth of the wrist and the Renying, one can discern whether yin and yang are in excess or deficiency, balanced or unbalanced. Thus is the Way of Heaven fully understood. What is meant by a "normal person" is one who does not fall ill. A healthy individual has the pulse at the mouth of the radial artery and Renying that correspond to the four seasons, with upward and downward movements harmonizing and reciprocating each other. The pulses of the six meridians do not become stagnant or agitated; the coldness and warmth at their root and branch are in mutual regulation and balance. The form, flesh, blood, and qi must necessarily be proportionate—this is what is called a normal person. One with deficient qi will have both the pulse at the radial artery's mouth and Renying showing deficiency, not corresponding to the standard measurements of cun and chi. In such cases, both yin and yang are insufficient; if Yang is supplemented, Yin will be exhausted; if Yin is drained, Yang will detach. In such cases, one may be treated with sweet herbs, but should not be given strong medicinal doses; acupuncture should also be avoided. If the condition is not yet resolved and draining therapy is applied, then the qi of the five zang organs will be damaged. | ||
| 3 | 終始: | 人迎一盛，病在足少陽，一盛而躁，病在手少陽。人迎二盛，病在足太陽，二盛而躁，病在手太陽，人迎三盛，病在足陽明，三盛而躁，病在手陽明。人迎四盛，且大且數，名曰溢陽，溢陽為外格。 |
| If the Renying pulse is one degree stronger than normal, the illness lies in the foot Shaoyang meridian; if it is one degree stronger and agitated, the illness is in the hand Shaoyang meridian. If the Renying pulse is two degrees stronger than normal, the illness resides in the foot Taiyang meridian; if it is two degrees stronger and agitated, it lies in the hand Taiyang. If the Renying pulse is three degrees stronger, the illness is located in the foot Yangming meridian; if three degrees stronger and agitated, then it is in the hand Yangming. If the Renying pulse shows four degrees of excess, being both large and rapid, this is called "Yiyang," which signifies an external obstruction. | ||
| 4 | 終始: | 脈口一盛，病在足厥陰；厥陰一盛而躁，在手心主。脈口二盛，病在足少陰；二盛而躁，在手少陰。脈口三盛，病在足太陰；三盛而躁，在手太陰。脈口四盛，且大且數者，名曰溢陰。溢陰為內關，內關不通，死不治。人迎與太陰脈口俱盛四倍以上，名曰關格。關格者，與之短期。 |
| If the radial artery's pulse at the mouth is one degree stronger than normal, illness lies in the foot Jueyin meridian; If it is one degree stronger and accompanied by agitation, the illness resides in the hand Jueyin (Heart-Pericardium) meridian. If the radial artery's pulse is two degrees stronger, the disease lies in the foot Shaoyin meridian; If it is two degrees stronger and accompanied by agitation, then the illness resides in the hand Shaoyin (Heart) meridian. If the radial artery's pulse shows three degrees of excess, the disease is located in the foot Taiyin meridian; If it is three degrees stronger and accompanied by agitation, it resides in the hand Taiyin (Lung) meridian. If the radial artery's pulse exhibits four degrees of excess and is both large and rapid, it is called "Yiyin." "Yiyin" signifies an internal obstruction; if the interior becomes blocked, death will occur and treatment will be ineffective. If both the Renying pulse and the radial artery's Taiyin pulse are four times stronger than normal, this condition is called "Guan Ge." Those with "Guan Ge" have a poor prognosis. | ||
| 5 | 終始: | 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，二寫一補，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。 |
| If the Renying pulse is one-degree excessive, drain the foot Shaoyang and tonify the foot Jueyin; perform two draining treatments for every one tonifying treatment, once daily. It must be carefully tested and verified. Gently apply acupuncture until the upward movement of qi becomes harmonious, then stop. If the Renying pulse is twice excessive, drain the foot Taiyang and tonify the foot Shaoyin; perform two draining sessions for every one tonifying session, once every two days. It must be carefully examined and verified. Apply acupuncture gently until the upward movement of Qi becomes harmonious, then cease. If the Renying pulse is thrice excessive, drain the foot Yangming and tonify the foot Taiyin; perform two draining procedures for every one tonifying procedure, twice daily. It must be closely examined and verified. Administer acupuncture gently until the ascending Qi becomes harmonious, then discontinue. | ||
| 6 | 終始: | 脈口一盛，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。脈口二盛，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。脈口三盛，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，大富於穀氣，故可日二取之也。 |
| If the radial artery pulse is one degree excessive, drain the foot Jueyin and tonify the foot Shaoyang; perform two tonifying sessions for every one draining session, once daily. It must always be carefully tested and verified; apply acupuncture gently until the ascending qi becomes harmonious, then cease treatment. If the radial artery pulse shows two degrees of excess, drain the foot Shaoyin and tonify the foot Taiyang; perform two tonifying treatments for every one draining treatment, once every two days. This must be carefully tested and confirmed; apply acupuncture gently until upward movement of Qi is harmonious, then stop treatment. If the radial artery pulse exhibits three degrees of excess, drain the foot Taiyin and tonify the foot Yangming; perform two tonifying procedures for every one draining procedure, twice daily. This must always be closely examined and verified; administer acupuncture gently until the ascending Qi is harmonized, then discontinue treatment. The reason for treating twice daily is that the Taiyang and Yangming meridians govern the stomach, which is rich in grain qi; therefore, treatment can be administered twice a day. | ||
| 7 | 終始: | 人迎與脈口俱盛三倍以上，命曰陰陽俱溢，如是者不開，則血脈閉塞，氣無所行，流淫於中，五藏內傷。如此者，因而灸之，則變易而為他病矣。 |
| If both the Renying and radial artery pulses are three times stronger than normal, it is termed "both Yin and Yang overflowing." In such cases, if the condition does not resolve, blood vessels will become blocked, Qi will have no passage to flow, stagnating internally, thereby causing internal injury to the five zang organs. In such cases, if one proceeds with moxibustion treatment, it will transform into another illness. | ||
| 8 | 終始: | 凡刺之道，氣調而止，補陰寫陽，音氣益彰，耳目聰明。反此者，血氣不行。 |
| In general, the principle of acupuncture is to cease when the Qi is regulated; by tonifying Yin and draining Yang, one's voice and breath will become stronger, and hearing and vision will improve. If this principle is violated, blood and qi will not circulate properly. | ||
| 9 | 終始: | 所謂氣至而有效者，寫則益虛，虛者，脈大如其故而不堅也；堅如其故者，適雖言故，病未去也。補則益實，實者，脈大如其故而益堅也；夫如其故而不堅者，適雖言快，病未去也。故補則實、寫則虛，痛雖不隨鍼，病必衰去。必先通十二經脈之所生病，而後可得傳於終始矣。故陰陽不相移，虛實不相傾，取之其經。 |
| What is meant by "the arrival of Qi producing an effect" is that when draining, the deficiency becomes more pronounced; in a deficient condition, the pulse appears large as before but lacks firmness. If the pulse remains firm as it was originally, even though symptoms may appear to have resolved, the illness has not truly departed. When tonifying, excess will increase; in an excessive condition, the pulse is large as before but becomes even firmer. If the pulse remains as it was originally without firmness, although one may feel momentarily relieved, the illness has not been eliminated. Therefore, tonification increases fullness and draining reduces deficiency; even if pain does not immediately subside with the needle, the illness will certainly diminish and depart. One must first understand the diseases that arise in the twelve meridians before one can fully grasp the principles of beginning and end. Therefore, yin and yang do not transform into each other, deficiency and excess do not tip over into one another; treatment should be taken from the affected meridian. | ||
| 10 | 終始: | 凡刺之屬，三刺至穀氣，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，三刺則穀氣至，穀氣至而止。所謂穀氣至者，已補而實，已寫而虛，故以知穀氣至也。邪氣獨去者，陰與陽未能調而病知愈也。故曰：補則實，寫則虛，痛雖不隨鍼，病必衰去矣。 |
| All acupuncture treatments involve three punctures to reach the grain Qi. Pathogenic influences and abnormal combinations disrupt yin and yang, reversing their normal positions; the directions of flow become inverted, with sinking and floating energies misplaced, out of harmony with the four seasons. Such stagnation and excess must be dispelled through acupuncture. Therefore, the first puncture expels Yang pathogenic influences; the second puncture removes Yin pathogenic influences; and the third puncture brings the grain Qi to arrive. When the grain Qi arrives, treatment should cease. What is meant by "the arrival of grain Qi" is that after tonification, the body becomes full; after draining, it becomes empty. Thus one knows when the grain Qi has arrived. When pathogenic influences have departed alone, yin and yang have not yet been harmonized; thus, although symptoms may appear to be resolved, the illness is not truly cured. Therefore it is said: "Tonification increases fullness; draining reduces deficiency." Even if pain does not immediately disappear with the needle, illness will certainly weaken and depart. | ||
| 11 | 終始: | 陰盛而陽虛，先補其陽，後寫其陰而和之。陰虛而陽盛，先補其陰，後寫其陽而和之。 |
| When Yin is excessive and Yang is deficient, first tonify Yang, then drain Yin to restore harmony. When Yin is deficient and Yang is excessive, first tonify Yin, then drain Yang to achieve balance. | ||
| 12 | 終始: | 三脈動於足大趾之間，必審其實虛，虛而寫之，是謂重虛。重虛病益甚。凡刺此者，以指按之，脈動而實且疾者疾寫之，虛而徐者則補之。反此者，病益甚。其動也，陽明在上，厥陰在中，少陰在下。 |
| If three pulses are active between the big toes of the feet, one must carefully examine whether it is real or deficient. To drain a deficiency is called "double deficiency." Double deficiency will only worsen the illness. In treating such conditions, press with your fingers; if the pulse is active, full, and rapid, drain it quickly. If it is deficient and slow, tonify it. If this principle is reversed, the illness will become more severe. When there is movement in the pulse, Yangming is located above, Jueyin in the middle, and Shaoyin below. | ||
| 13 | 終始: | 膺俞中膺，背俞中背，肩膊虛者，取之上。 |
| For diseases affecting the chest region, select points on the front; for those affecting the back, choose points on the back. For emptiness in the shoulders and upper arms, take points from above. | ||
| 14 | 終始: | 重舌，刺舌柱以鈹鍼也。 |
| For a condition of double tongue (tongue swelling), pierce the base of the tongue with a broad needle (bi zhen). | ||
| 15 | 終始: | 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。 |
| If the hand is bent but cannot be extended, the illness lies in the tendons; if it can extend but not bend, the problem resides in the bones. When the disease is in the bone, treat the bone; when it is in the tendon, treat the tendon. | ||
| 16 | 終始: | 補須一方實，深取之，稀按其痏，以極出其邪氣。一方虛，淺刺之，以養其脈，疾按其痏，無使邪氣得入。邪氣來也緊而疾，穀氣來也徐而和。脈實者深刺之，以泄其氣；脈虛者，淺刺之，使精氣無寫出，以養其脈，獨出其邪氣。 |
| For tonification treatment, when one side is full and solid, insert the needle deeply; press lightly on the site after needling to fully expel pathogenic influences. When one side is deficient, insert the needle shallowly; this nourishes the pulse. Press firmly on the site immediately after needling to prevent pathogenic influences from entering. Pathogenic Qi arrives quickly and forcefully, whereas grain Qi comes slowly and harmoniously. When the pulse is full, insert deeply to release its excess Qi; If the pulse is deficient, insert shallowly so that vital essence and Qi are not lost, thus nourishing the pulse while expelling only pathogenic influences. | ||
| 17 | 終始: | 刺諸痛者，其脈皆實。 |
| When treating various types of pain, all pulses will be found to be full or excessive. | ||
| 18 | 終始: | 故曰：從腰以上者，手太陰陽明皆主之；從腰以下者，足太陰陽明皆主之。 |
| Therefore it is said: for conditions above the waist, both the hand Taiyin and Yangming meridians are primarily responsible; for conditions below the waist, the foot Taiyin and Yangming channels are mainly in charge. | ||
| 19 | 終始: | 病在上者下取之；病在下者高取之；病在頭者取之足；病在腰者取之膕。 |
| When illness is located above, treat it by taking points below; when the disease lies below, take points higher up for treatment; if illness is in the head, treat it at the feet; ծ If the disease is located in the waist, take points at the popliteal region (back of the knee). | ||
| 20 | 終始: | 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。 |
| Illness originating from the head causes heaviness in the head; illness arising from the hands causes heaviness in the arms; illness originating from the feet causes heaviness in the feet. In treating illness, one should first needle the location where the disease originates. | ||
| 21 | 終始: |
春氣在毛，夏氣在皮膚，秋氣在分肉，冬氣在筋骨。刺此病者，各以其時為齊。故刺肥人者， 以1秋冬之齊，刺瘦人者，以春夏之齊。 |
| Spring Qi resides in the hair; summer Qi is located in the skin and flesh; autumn Qi dwells between the muscles; winter Qi resides in the tendons and bones. When treating these conditions, one should adjust according to their respective seasons. Therefore, when needling a fat person, use the treatment principles of autumn and winter; for thin individuals, apply those of spring and summer.
1. 以 : Inserted. | ||
| 22 | 終始: | 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。 |
| Pain is a Yin condition. If the pain worsens or cannot be soothed by pressing with the hand, it is also Yin; in such cases, deep needling should be used. When illness resides above, it belongs to Yang. When the disease is located below, it belongs to Yin. Itching is a Yang condition; treat with shallow needling. | ||
| 23 | 終始: | 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。 |
| If the illness first arises in Yin, first treat the Yin aspect and then address the Yang; if the disease initially manifests in Yang, first treat the Yang aspect and subsequently attend to the Yin. | ||
| 24 | 終始: | 刺熱厥者，留鍼反為寒；刺寒厥者，留鍼反為熱。刺熱厥者，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。 |
| When needling for heat syncope (heat extremity), prolonged needle retention can transform it into cold; when needling for cold syncope, prolonged needle retention may reverse it to produce heat. When treating heat syncope, use two Yin points and one Yang point; when treating cold syncope, employ two Yang points and one Yin point. What is meant by "two Yins" refers to needling two Yin meridians; one Yang means needling one Yang meridian. | ||
| 25 | 終始: | 久病者，邪氣入深。刺此病者，深內而久留之，間日而復刺之，必先調其左右，去其血脈，刺道畢矣。 |
| Long-standing illnesses mean that pathogenic influences have penetrated deeply. To treat such chronic conditions, insert the needle deeply and retain it for a long time; repeat needling every other day. First adjust both sides of the body to remove blood stasis from the vessels—this completes the acupuncture method. | ||
| 26 | 終始: | 凡刺之法，必察其形氣。形肉未脫，少氣而脈又躁，躁厥者，必為繆刺之，散氣可收，聚氣可布。 |
| The fundamental principle of acupuncture is always to examine one's physical form and Qi condition. If the flesh has not yet atrophied, but there is Qi deficiency and a rapid pulse, in cases of syncope with agitation, one must employ "miu ci" (crossed needling). This method can gather dispersed Qi and distribute accumulated Qi. | ||
| 27 | 終始: | 深居靜處，占神往來，閉戶塞牖，魂魄不散，專意一神，精氣之分，毋聞人聲，以收其精，必一其神，令志在鍼。 |
| Reside in a quiet and secluded place, observe the ebb and flow of spirit. Close doors and windows to block out disturbances; keep one's soul and spirit from dispersing. Focus the mind on a single intent, distinguishing between essence and Qi. Avoid hearing human voices so as to gather one's essence. Concentrate the spirit entirely, directing one's will toward acupuncture. | ||
| 28 | 終始: | 淺而留之，微而浮之，以移其神，氣至乃休。 |
| Insert shallowly and retain briefly; gently lift and float the needle to shift the patient's spirit. Cease when Qi arrives. | ||
| 29 | 終始: | 男內女外，堅拒勿出，謹守勿內，是謂得氣。 |
| For males, insert inwardly; for females, outwardly. Firmly resist and do not withdraw the needle prematurely; carefully guard without further insertion—this is called "obtaining Qi." | ||
| 30 | 終始: | 凡刺之禁：新內勿刺，新刺勿內；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；已飢勿刺，已刺勿飢；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，如行千里頃乃刺之。凡此十二禁者，其脈亂氣散，逆其營衛，經氣不次，因而刺之，則陽病入于陰，陰病出為陽，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，脫其五味，是謂失氣也。 |
| General acupuncture taboos: Do not needling immediately after sexual activity, and do not engage in sexual activity immediately after acupuncture; do not needle when drunk, nor drink alcohol after receiving acupuncture; do not needle immediately after anger, and avoid becoming angry after receiving acupuncture; do not needle after excessive exertion, nor engage in strenuous activity after acupuncture. Do not needle immediately after a full meal, and do not eat heavily after receiving acupuncture; do not needle when extremely hungry, nor fast after receiving acupuncture. Do not needle when very thirsty, and do not become dehydrated after receiving acupuncture; After great shock or fear, stabilize the Qi before needling. Those who have traveled by carriage should rest lying down for a while—like the time it takes to eat a meal—before needling. Those who have come after traveling on foot should sit and rest for a while, as long as it takes to walk a thousand li, before needling. All these twelve taboos, if violated, will cause disordered pulse and dispersed Qi, disrupt the ying and wei circulation, disorder the meridian energies. If needling is performed under such conditions, yang pathologies may enter into yin, while yin disorders emerge as yang, thus allowing new pathogenic influences to arise. An unskilled practitioner who fails to observe these taboos harms the body. The physical form becomes weakened, brain marrow is depleted, bodily fluids fail to transform, and the five flavors are lost—this is known as losing one's Qi. | ||
| 31 | 終始: | 太陽之脈，其終也。戴眼，反折，瘈瘲，其色白，絕皮乃絕汗，絕汗則終矣。 |
| The Taiyang meridian pulse marks its end. Eyes rolled upward, body convulsing and stiffened, spasms occurring; the complexion turns pale. When skin becomes dry with no perspiration, and sweating ceases entirely—this marks the end of life. | ||
| 32 | 終始: | 少陽終者，耳聾，百節盡縱，目系絕，目系絕，一日半則死矣。其死也，色青白，乃死。 |
| In cases where the Shaoyang meridian reaches its end, hearing is lost and all joints become flaccid. The optic nerve severs; once this occurs, death follows within a day and a half. When death occurs, the complexion turns blue-white—then death is certain. | ||
| 33 | 終始: | 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。 |
| In cases where the Yangming meridian reaches its end, there will be movement of the mouth and eyes; the person becomes easily startled and speaks incoherently, with a yellow complexion. When the ascending and descending meridians are full but stagnant, this marks the end. | ||
| 34 | 終始: | 少陰終者，面黑，齒長而垢，腹脹閉塞，上下不通而終矣。 |
| In cases where the Shaoyin meridian reaches its end: the face turns black, teeth appear long and dirty, abdominal distension occurs with obstruction; when there is no passage either upward or downward—this marks the end. | ||
| 35 | 終始: | 厥陰終者，中熱溢干，喜溺，心煩，甚則舌卷，卵上縮而終矣。 |
| In cases where the Jueyin meridian reaches its end: internal heat causes dryness and overflow, there is a desire to urinate frequently, mental restlessness occurs; in severe cases, the tongue curls upward and the testicles retract—this marks the end. | ||
| 36 | 終始: | 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，皮毛憔而終矣。 |
| In cases where the Taiyin meridian reaches its end: abdominal distension and obstruction occur, breathing becomes difficult; belching arises frequently, vomiting is common. If vomiting occurs, Qi reverses upward, causing a red face. If no vomiting occurs, there will be blockage both upward and downward. When passage is blocked in all directions, the complexion turns black, skin and hair wither—this marks the end. |
URN: ctp:huangdi-neijing/zhong-shi