内经针法。必合天地阴阳日月。而同以求于人之部位。以合于天者。着为用针之宜忌。此针道之所在。要非经络之
故也。身形应九野篇曰。左足应立春。其日戊寅己丑。左胁应春分。其日乙卯。左手应立夏。其日戊辰己巳。膺喉首头
应夏至。其日丙午。于右则手胁足腰尻下窍应秋冬。六腑膈下三脏应中州。大禁太乙所在之日。及诸戊己。以为天忌。
此针家之忌所必求也。又以腰以下为地为阴。以足之十二经。以应十二月。腰以上为天为阳。以手之十指应十日。合之
于脉。则以寅为正月之生阳。主左足之少阳。未者六月。主右足之少阳。卯者二月。主左足之太阳。午者五月。主右足
之太阳。辰者三月。主左足之阳明。巳者四月。主右足之阳明。此两阳合明。故曰阳明。申为七月之生阴。主右足之少
阴。丑为十二月。主左足之少阴。酉者八月。主右足之太阴。子者十一月。主左足之太阴。戌者九月。主右足之厥阴。
亥者十月。主左足之厥阴。此两阴交尽。故曰厥阴。要此阳明厥阴。又自一说。合十二月为一岁之气。候之于足。此亦
为针家而言。非以脏腑体用当如是也。针家候气故不可缺。而最无理者。后世以十干纳脏腑。而为阴阳夫妻。既非针家
之所为。又悖脏腑之恒理。其说起于少阳胆。胆诚为东方少阳之初气。然甲气当起于子。临官于寅。兹皆厥阴风木之所
起也。盖气虽在胆。而始于厥阴。且乙为柔木居卯位。是正所谓胆气也。而今之纳甲者。以甲刚归胆。乙柔归肝。是何
说欤。丙火日也。心之神明也。其主太阳也。丁火日用之火也。相火也。故相火在阳明三焦。丙火在广明之地。今曰丙
属小肠。丁属心。岂丁可以属君火乎。经曰。小肠为心之使。岂使当属丙。而主反属丁乎。且于夫妻之说。又岂主反为
妻。而使反为夫乎至若以戊属胃。以己属脾。脾以燥为健运。而反谓为己。胃为水谷之海。而反谓为戊。然犹曰脾为胃
行其津液。其于为妻之说。或无辞也。至以庚归大肠。辛归肺。则尤无理之甚者。夫肺居乎上。承心之夏。而立秋又为
元气之主。而反属柔金。大肠何物。能主蓐收之令。而当庚金之刚。以主秋之临官也。壬为天源水。癸为江河水。肾为
太阴。天水之主也而癸之。膀胱蓄水也而壬之。是杂客之水。反出真元之上矣。不亦颠倒纰谬耶。所以然者。大约以脏
阴腑阳误之。不知脏亦何尝不生阳。而必以六腑为夫也。后学不悟。仍其讹舛。曰为从事。吾不知此说倡于何人。缘不
读内经故至斯耳。
《内经》的针刺法则，必须结合天地、阴阳、日月变化，来对应人体的部位，以符合天道。将这些与天象相应的内容，确立为用针的适宜与禁忌。这就是针道的精髓所在，关键并不在于经络本身的常规理论。
《灵枢·身形应九野篇》说：左足对应立春，日期是戊寅、己丑日；左胁对应春分，日期是乙卯日；左手对应立夏，日期是戊辰、己巳日；胸膺、咽喉、头部对应夏至，日期是丙午日。在身体右侧，则手、胁、足、腰、尻（臀部）、下窍（前后二阴）对应秋冬季节。六腑以及膈膜以下的三脏（心、肝、肾）对应中州（中央土）。大禁之日是指太乙神所在的日子，以及所有的戊日、己日，这些被称为“天忌”。这是针灸家必须探求的禁忌原则。
另外，将腰部以下视为地之阴，以足部的十二经脉对应一年十二个月；腰部以上视为天之阳，以手部的十个手指对应十天干。结合脉象来看，寅月是正月的生阳之气，主左足的少阳经；未月是六月，主右足的少阳经；卯月是二月，主左足的太阳经；午月是五月，主右足的太阳经；辰月是三月，主左足的阳明经；巳月是四月，主右足的阳明经。这两股阳气合而光明，所以称为阳明。申月是七月的生阴之气，主右足的少阴经；丑月是十二月，主左足的少阴经；酉月是八月，主右足的太阴经；子月是十一月，主左足的太阴经；戌月是九月，主右足的厥阴经；亥月是十月，主左足的厥阴经。这两股阴气交尽，所以称为厥阴。总之，关于阳明和厥阴的这种说法，是另一种观点，是将十二个月合为一年的气候，通过足部来候察。这也是针对针灸家而言的，并不是说脏腑的体用功能应当如此。
针灸家候察气机固然不可缺失，但最没有道理的是，后世将十天干纳入脏腑，并强行配成阴阳夫妻的关系。这既不是针灸家的本意，又违背了脏腑的常理。这种说法起源于少阳胆经。胆确实属于东方少阳的初气，然而甲木之气应当起于子时，临官于寅时，这其实是厥阴风木所起始的地方。虽然气在胆，但始于厥阴。而且乙木为柔木，居于卯位，这才是所谓的胆气。然而现在的纳甲法，却认为甲刚归属于胆，乙柔归属于肝，这是什么说法呢？
丙火是日火，代表心的神明，其主属太阳经；丁火是日用之火，即相火。所以相火位于阳明三焦，丙火位于广明之地。现在却说丙属小肠，丁属心，难道丁可以归属于君火吗？《内经》说：“小肠为心之使”，难道“使”应当归属于丙，而“主”反而归属于丁吗？况且按照夫妻的说法，难道“主”反而成了妻，“使”反而成了夫吗？
至于将戊归属于胃，将己归属于脾。脾以燥健运化为特点，却反被归为己土；胃为水谷之海，却反被归为戊土。尚且可以说脾为胃运行津液，对于将其比作妻子的说法，或许还能找到借口。至于将庚归属于大肠，辛归属于肺，那就更是无理之甚了。肺位居上部，承接心火之夏，而立秋又是元气之主，却反而归属于柔金（辛）；大肠是什么东西，能主管蓐收（秋季收敛）的命令，担当庚金的刚强，来主持秋天的临官之位呢？
壬是天源之水，癸是江河水。肾为太阴，是天水之主，却用癸水来配它；膀胱蓄水，却用壬水来配它。这是杂客之水，反而出于真元之上，这不是颠倒错谬了吗？之所以这样，大约是因为误以为脏属阴、腑属阳，不知道脏中也何尝不生发阳气，而一定要把六腑当作丈夫。后学之人不明白，沿袭这种错误，还以此为职业从事。我不知道这种说法是谁倡导的，大概是因为不读《内经》才导致这样的结果罢了。
The acupuncture methods in the *Neijing* (Inner Canon) must integrate with Heaven and Earth, Yin and Yang, and the sun and moon to correspond with human body parts, thereby aligning with celestial patterns. These correspondences establish the appropriateness and taboos of needle manipulation. This constitutes the essence of the Dao of Acupuncture, which is crucially distinct from the mere conventional theory of meridians and collaterals.
The chapter "Shen Xing Ying Jiu Ye" (Body Shapes Corresponding to the Nine Regions) states: The left foot corresponds to Lichun (Start of Spring), on days Wu Yin and Ji Chou; the left hypochondrium corresponds to Chunfen (Spring Equinox), on day Yi Mao; the left hand corresponds to Lixia (Start of Summer), on days Wu Chen and Ji Si; the chest, throat, head, and neck correspond to Xiazhi (Summer Solstice), on day Bing Wu. On the right side, the hands, hypochondrium, feet, waist, sacrum, and lower orifices correspond to Autumn and Winter. The Six Fu organs and the three Zang organs below the diaphragm correspond to the Central Region (Earth). The Great Taboo days are those when Taiyi resides, as well as all Wu and Ji days; these are termed "Heaven's Taboos." These are the prohibitions that acupuncturists must necessarily seek out.
Furthermore, the area below the waist is regarded as Earth-Yin, corresponding to the twelve meridians of the feet to the twelve months of the year; the area above the waist is regarded as Heaven-Yang, corresponding to the ten fingers to the Ten Heavenly Stems. In relation to pulse diagnosis: Yin month is the first month, representing the generating Yang Qi, governing the Shaoyang meridian of the left foot; Wei month is the sixth month, governing the Shaoyang meridian of the right foot; Mao month is the second month, governing the Taiyang meridian of the left foot; Wu month is the fifth month, governing the Taiyang meridian of the right foot; Chen month is the third month, governing the Yangming meridian of the left foot; Si month is the fourth month, governing the Yangming meridian of the right foot. These two Yangs combine to create brightness, hence it is called Yangming. Shen month is the seventh month, representing the generating Yin Qi, governing the Shaoyin meridian of the right foot; Chou month is the twelfth month, governing the Shaoyin meridian of the left foot; You month is the eighth month, governing the Taiyin meridian of the right foot; Zi month is the eleventh month, governing the Taiyin meridian of the left foot; Xu month is the ninth month, governing the Jueyin meridian of the right foot; Hai month is the tenth month, governing the Jueyin meridian of the left foot. These two Yins intersect and exhaust themselves, hence it is called Jueyin. Essentially, this specific interpretation of Yangming and Jueyin is another viewpoint, integrating the twelve months into a yearly climate cycle, observed through the feet. This is also stated for the sake of acupuncturists, not implying that the substance and function of Zang and Fu organs should be understood thus.
While observing Qi is indispensable for acupuncturists, the most illogical practice is the later tradition of assigning the Ten Heavenly Stems to Zang and Fu organs and pairing them as Yin-Yang husband and wife. This is neither the intent of acupuncture nor does it conform to the constant principles of Zang-Fu physiology. This theory originated with the Shaoyang Gallbladder. Although the Gallbladder indeed belongs to the initial Qi of Eastern Shaoyang, the Qi of Jia should originate at Zi hour and reach its official position at Yin hour, which is actually where Jueyin Wind-Wood begins. Although the Qi resides in the Gallbladder, it starts from Jueyin. Moreover, Yi Wood is soft wood residing in the Mao position, which truly represents the Qi of the Gallbladder. Yet, current Jia-Gua assignment claims that rigid Jia belongs to the Gallbladder and soft Yi belongs to the Liver. What kind of reasoning is this?
Bing Fire is Sun Fire, representing the divine illumination of the Heart, and its master is the Taiyang meridian; Ding Fire is the fire used daily, i.e., Ministerial Fire. Therefore, Ministerial Fire is located in the Yangming Sanjiao (Triple Burner), while Bing Fire is in the Guangming region. Now it is said that Bing belongs to the Small Intestine and Ding belongs to the Heart. Can Ding belong to Sovereign Fire? The Classic states: "The Small Intestine is the envoy of the Heart." Should the "envoy" belong to Bing, while the "master" belongs to Ding? Furthermore, according to the husband-wife analogy, would the "master" become the wife and the "envoy" become the husband?
As for assigning Wu to the Stomach and Ji to the Spleen: The Spleen functions through dryness and vigorous transformation, yet is assigned to Ji Earth; the Stomach is the sea of water and grain, yet is assigned to Wu Earth. One might argue that the Spleen transports fluids for the Stomach, offering some justification for the wife analogy. However, assigning Geng to the Large Intestine and Xin to the Lung is even more unreasonable. The Lung resides superiorly, receiving the influence of Heart-Fire in summer, and in early autumn becomes the master of Yuan Qi, yet is assigned to Soft Metal (Xin). What is the Large Intestine that it can command the seasonal regulation of Roshou (autumnal harvesting) and bear the rigidity of Geng Metal to preside over the official position of autumn?
Ren is the source water of heaven, Gui is river water. The Kidney is Taiyin, the master of heavenly water, yet is paired with Gui; the Bladder stores water, yet is paired with Ren. Thus, miscellaneous waters are placed above the true primordial essence, which is indeed inverted and erroneous. The reason for this is likely the mistaken belief that Zang organs are Yin and Fu organs are Yang, failing to realize that Zang organs also generate Yang, and thus arbitrarily designating the Six Fu organs as husbands. Later scholars, unaware of this error, have perpetuated these inaccuracies as their profession. I do not know who initiated this theory, but it likely stems from a failure to study the *Neijing*.