龙牡二方少阳胃剂也。如太阳少阳有合并病，是一军犯太阳，一军犯少阳矣，用柴胡桂枝汤
是两路分击之师也。甚至三阳合并病，是三面受敌矣，法在独取阳明，阳明之地整肃，则太
少两路之阳邪不攻自解，但得内寇宁而外患自息，此白虎之所由奏捷耳。若阳邪一陷于内
地，用大承气以急下之，是攻贼以护主；若阴邪直入于中宫，用四逆汤以急救其里，是强主
以逐寇也。阳明为内地，阳明界上即太阳少阳地面，邪入阳明之界，近太阳地面，虽不犯太
阳，太阳之师不得坐视而不救，故阳明之营卫
病即假麻黄桂枝等方以汗之。邪近少阳地面，虽不入少阳，少阳之师不得高垒而无战，故阳
明之腠理病即假柴胡以解之。是阳明之失守，非太阳之不固，即少阳之无备，所以每每两阳
相合而为病也。若邪已在阳明地面，必出师夺击，以大逐其邪，不使少留，故用桅鼓瓜蒂之
吐法以迅扫之。若深入内地，不可复驱，则当清野千里，使无所标掠，是又白虎得力处也。
若邪在内庭，又当清宫除盗，此二承气所由取胜，加茵陈猪苓辈又为失纪之师立法矣。太阴
亦内地，少阴厥阴是太阴之夹界也。太阴居中州，虽外通三阳而阴阳既已殊涂，心腹更有膈
膜之藩蔽，故寒水之邪从太阳外属者轻，由少阴内受者重。风木之邪，自少阳来侵者微，因
厥阴上袭者甚。又本经主邪转属阳明而为实，犹师老势穷，可下之而愈。如阳明实邪转属本
经而成虚，则邪盛正衰，温补挽回者甚难。盖太阳阳明地面虽分，并无阻隔。阳明犹受敌之
通衢甲兵所聚四战之地也。太阴犹仓禀重地，三军所根据，亦盗贼之巢穴也。故元气有余，则
邪入阳明，元气不支，则邪入太阴。在阳明地面则陈师鞠旅可背城借一取胜，须臾在太阴
地面则焚劫积蓄，仓禀空虚， 腹之士无能御敌矣。厥阴之地，相火游行之区也，其平气则
为少火，若风寒燥湿之邪一入其境，悉化为热，即是壮火。其少火为一身之生机，而壮火
为心腹之大患，且其地面通达三焦，邪犯上焦则气上撞心，心中疼热，消渴，口烂，咽痛，喉
痹。逼入中焦则手足厥冷，脉微欲绝，饥不欲食，食则吐蛔。移祸下焦则热利下重，或便脓
血，为害非浅，犹跋扈之师也。乌梅丸方，寒热并用，攻补兼施，通理气血，调和三焦，为平治
厥阴之主方，犹总督内地之大师也。其与五苓以治消渴，茯苓甘草汤以治水，炙甘草汤以复
脉，当归四逆以治厥，是间出锐师分头以救上焦之心主而安神明也，用白虎承气辈清胃而
平中焦之热实，白头翁四逆散清脾而止下焦之热利，是分头以救腹中之阴而扶胃脘之元
气耳。胃为一腑而分阴阳二经，少阴一经而兼。
阴阳两脏者，皆为根本之地故也。邪有阴阳两途，脏分阴阳二气。如阳邪犯少阴之阳反发
热、心烦、喉渴、咽痛；阳邪犯少阴之阴，则腹痛、自利，或便脓血；阴邪犯少阴之阳，则身体
骨节痛，手足逆冷，背恶寒而身蜷卧；阴邪犯少阴之阴则恶寒、呕吐、下利清谷、烦躁欲死。
仲景制麻黄、附子、细辛、黄连、阿胶、甘草、桔梗、猪肤、半夏、苦酒等汤，御阳邪犯少阴之阳
也。制桃花、猪苓等汤御阳邪入少阴之阴也。附子、吴茉萸、四逆等汤御阴邪犯少阴之阳
也。通脉四逆、茯苓四逆、干姜附子等汤御阴邪入少阴之阴也。少阴为六经根本而外通太
阳，内接阳明，故初得之而反发热，与八九日而一身手足尽热者，是少阴阳邪侵及太阳地
面也，自利纯清水、心下痛、口燥、舌干者，少阴阳邪侵及阳明地面也。出太阳则用麻黄为
锐师而督以附子，入阳明则全仗大承气而不设监制，犹兵家用向导与用本部不同法也。其
阴邪侵入太阴则用理中四逆加入尿猪胆等法，亦犹是矣。此伤寒六经正治之法，所谓层
层节制，步步为营也。若夫传经之邪，必先夺其未至，所以断敌要道也。横暴之邪必急保其
未病（如中风证必为填窍），所以守我岩疆也。挟宿食而病者，先除其食，则敌之资粮已焚。
合旧疾而发者必防其并，则敌之内应既轻，别经界而不诛伐无过，此之谓王者之师。因寒热
而有反佐之方，此之谓行间之术。一病而分治之，则用寡可以胜众，使前后不相救而势自
衰。数病而合治之，则并力捣其中坚，使离散无所统而众悉溃。病方进，则不治其太甚，固
守元气，所以老其师。病方衰，则必穷其所之更益精锐，所以捣其穴。虚体之邪攻不可过，
衰敝之日不可穷民力也。实邪之伤攻不可缓，富强之国可以振武威也。然而选材必当，器械
必良，克期不愆，布阵有方，此又不可更仆数也。孙武子十三篇治病之法尽之矣，《灵》
、《素》两经、《伤寒杂病论》十六卷，治兵之法亦尽之矣。
国朝惟柯韵伯、徐洄溪两先生见及此义，
言之甚详，学人诚能究心歧景，先明经络脏腑、六经气化传变，而用药如用兵，神明于规
矩之中，谁谓名医不即名将哉！世言强兵者可不知医哉？
病有万端，其实不过外感、内伤两病，再推展之，外感不过六淫之气，内伤不过七情之
害，所谓十三因也。治外感则歧景为国手。治内伤则孔孟为国手，降而宋儒、明儒以及老庄
释迦，古今大词章家（诗古文词佳者，大可感发人之志气，宣畅性情，时一为之，亦足抒写
郁抱）。它如各国诸哲学家亦皆治内伤好手，学人诚能祖述歧景，宪章孔孟，旁及诸子百
家，则外感内伤无不毕治。此虽创论，实是至理。圣贤千言万语，无非使人节制性情，发抒
性情。喜怒哀乐之未发谓之中，发而皆中节谓之和。致中和天地位焉，万物育焉，天地位而
万物育，又何有于七情之害，《论语》二十篇孔圣答诸贤之问，莫不各就其性情之偏而医之，
《孟子》七篇，七年之病，三年之艾，如耻之莫若师文王与夫好勇、好货、好色之喻，心不若
人则不知恶之类，亦皆因其所病而医之，此非孔孟治内伤之圣剂哉？类推者不可殚述，奈世
人皆不知服此等药，以为自治而入圣贤之阶，有内伤者仍不肯服此等药，以为自治其情之
剂，而唯乞灵于草木。不知草木之品，神农、黄帝、岐伯、仲景所以治外感也，若内伤则必须
服圣贤语言之药，以情治情，自为节制，或藉草木之品，聊与宣通血气，始为治内伤者之至
良法。医者苟能预诸此等良方，遇内伤者即以投之。内伤者如能顺受其治，则世界自无不治
之内伤，且皆以自治而入圣贤之途，学人当亦闻所未闻也，西医不更闻所未闻乎。
内伤即虚劳证，方书列于中风之后，中风为外感第一难治，虚劳为内伤第一难治。以风
为贼，邪行速而数变，如疾风豪雨，其来也骤，猝不及防。然唯直中脏者不治，若中经络、血
脉与中腑证尚皆可治。而虚劳则皆不可治，何也？一由病者向所见闻，失血之证终成虚劳而
不可救，今忽己身患此，不免心惊，病一入心，
已不易出。医者又见患此证者终亦必亡，只为敷衍，不与深求，既不知进以圣贤语言之药，
而只以草木之品杂乱投之，又不能层层节制，步步为营，徒为见血止血，见咳治咳，见热治
热，混论阴虚阳虚，任意滋阴补阳，而不审其血之何由失。盖吐血者阳络破也，下血者阴络
破也，虽吐逆而下顺治法难易攸分，然其破络则一。人身只血气两端，日夜循行经络躯壳，
周流无间，何故破络而出？必先切察其出之因，按经循去，即为止血。血止之后，已离经而
吐未尽之血，与吐时所过络口粘滞之血，皆为瘀血，此种瘀血为害最大，而隐不去其瘀，则
日夜循行经络之血所过瘀积之地必致瘀结日甚，一旦有所感触，不论外因、内因，又必破络
而出，则络口日大，瘀结更多，屡发则络口愈大，瘀结愈多。如地方积匪不去，则必扰害良
民，勾结党援，盘踞日坚，乘机窃发，往往决裂而不可治。故必止血之后，即与去瘀，分别经
界络口，各为扫除净尽，随即更与补络，乃称完善。不然，罔不复发，发之不已，罔不危殆？
愚于此证必为大声疾呼，先与订明止血、去瘀、补络三法，并谆谆以圣师语言之药，使其
自治其情，以竟全功。能遵法者，无不收效，而藐藐自误者亦复不少，吾未如之何也。已治此
证者，元代葛可久，国朝徐灵胎、叶天士先辈，俱为世所推重。然《十药神书》与《叶氏医案》
皆无深切着明之义，唯《洄溪医案》琼玉膏方论尚觉高简有法，惜仍未尽其法耳。奈失血者
求医，只求止血而已，医者亦只知止血为能事毕矣。去瘀之论，前贤中或偶一见，及补络之
议，则直前无古人。但愿后有来者，合以吾创立圣贤语言之药方为内伤失血而成虚劳者，
一一次第，先后以尽法度，则世无不治之内伤矣，岂非世界医界之大幸哉。圣人复起，当不
狂悖吾言，中医西医与世之病此者，其谓然乎？其不谓然乎？有此棒喝，虽在梦酣，皆当
警醒（本草方书至多，皆无明白补络方药，必须化裁成方，已详《医医医外编》。本证门中，
兹不赘见）。
学医不可为古人所愚，亦不可为古人所囿。盖古书流传日远，虽圣经不免有后人参附
错简者，非明眼人不能分辨，比不可为所愚也。若夫古今有变迁，病情亦有变迁，有古人
多此病，今人少此病，古人无此病，今人多此病（《医医医外篇》已为详列古今各证门中）。
又汉以后之方书，所云不治者，今非必皆不治也，必须神明变化，殚虑竭思，以尽其法。如汤
液不治者，或针灸可治，针灸不治者或又汤液可治，此不可为古人所囿也。古人立言，或一
时不尽其词，或散佚不尽其传，此正古人留余地，以待后之学人。况《内经》治病之法，针灸
为本而佐之以砭石、熨浴、按摩、导引、酒醴等法，病各有宜，缺一不可，今世只一汤剂了事。
汤者，荡也，其行速，其质轻，其力易过而不留，唯病在经络、营卫、肠胃者其效最速，其余
诸平病有宜丸者，宜散者，宜膏者，非各适宜则难奏效。若邪在筋骨肌肉之中，则病属有
形，药之气味不能奏功也，必用针灸等法以适其宜，而委曲施治，病始无遁形。《灵》《素》两
经，其详论脏腑经穴疾病等说，为针法言者十之七八，为方药言者十之二三。上古之重针法
如此，然针道难而方药易，病者亦乐于药而苦于针，所以后世方药盛行而针法不讲。今之为
针者，其显然之失有十，而精微尚不与焉。两经所言十二经之出入起止，深浅左右，交错不
齐，其穴随经上下，亦参差无定。今人只执同
身寸，根据左右一直竖量，并不根据经曲折，则经非经而穴非穴，此一失也。两经治病，云某病
取某穴者固多，其余则指经而不指穴。如《灵》终始篇云∶人迎一盛，泻足少阳补足太
阴。厥病篇云∶厥头痛，或取足阳明太阴，或取手少阳足少阴，耳聋，取手阳明，嗌干取足少
阴。皆不言某穴，其中又有泻子补母等义。今则每病指定几穴，此二失也。两经论治，井荥
输经合最重，冬刺井，春刺营，夏刺输，长夏刺经，秋刺合，凡只言某经而不言某穴者，大都
皆指井荥五者为言，今则皆不讲矣，此三失也。补泻之法，《内经》云∶吸则内针，无令气
忤，静以久留，无令邪布，吸则转针，以得气为度，候呼引针，呼尽乃去，大气皆出，为泻；呼
尽内针，静以久留，以气至为度，候吸引针，气不得出，各在其处，推阖其门，令神气存，大气
留止，为补。又必迎其经气，疾内而徐出，不按其 ，为泻。随其经气，徐内而疾出，即按其
，为补。其法多端，今则转针之时，以大指推出为泻，搓入为补，此四失也。纳针之后，必候
其气。刺实者，阴气隆至乃去针，刺虚者，阳气隆至乃出针。气不至，无问其数，气至，即去
之，勿复针。《难经》云∶先以左手压按所针之处，弹而努之，爪而下之，其气来如动脉之状，
顺而刺之，得气因而推内之，是谓补，动而伸之，是谓泻。今则时时转动，俟针下宽转而后
出针，不问气之至与不至，此五失也。凡针之深浅，随时不同，春气在毛，夏气在皮肤，秋气
在肌肉，冬气在筋骨，故春夏刺浅，秋冬刺深，反此有害。今则不论四时分寸有定数，此六失
也。古之用针，凡疟疾、伤寒、寒热、咳嗽一切脏腑七窍等病，无所不治，今则只治经脉、形
体、痿痹、屈伸等病而已，此七失也。古人刺法，取血甚多，《灵枢》血络论言之最详，而头
痛、腰痛，尤必大泻其血，凡血络有邪者必尽去之，若血射出而黑，必令主色见赤而止，否
则病不除而反有害。今则偶尔见血，病者医者已俱惶恐失据，此八失也。《内经》刺法有九
变、十二节。九变者∶输刺、远道刺、经刺、络刺、分刺、大写刺、毛刺、巨刺、 刺，十二节
者∶偶刺、报刺、恢刺、齐刺、扬刺、直针刺、输刺、短刺、浮刺、阴刺、傍刺、赞刺。以上二十一
所，视病所宜，不可更易。一法不备，则病不愈，今则只直刺一法，此九失也。古之针制有
龙齿、牡蛎这两味药，属于少阳经和胃腑的药剂。如果太阳病与少阳病合并发生，就像是一路军队侵犯太阳经，另一路军队侵犯少阳经；此时使用柴胡桂枝汤，就像是分两路夹击的部队。甚至出现三阳（太阳、阳明、少阳）合并病症，如同三面受敌，治疗方法应当独取阳明经。只要阳明经的地盘整顿肃清，那么太阳和少阳两路的阳邪不攻自破，只要内部寇乱平定，外部祸患自然平息，这就是白虎汤能够迅速取胜的原因。如果阳邪已经陷入体内深处，使用大承气汤紧急攻下，这是通过攻击贼寇来保护君主；如果阴邪直接侵入中宫（脾胃），使用四逆汤紧急救治里证，这是通过增强君主力量来驱逐寇贼。
阳明经被视为内地，阳明经的边界就是太阳和少阳的地面。邪气进入阳明经的边界，靠近太阳地面，虽然未直接侵犯太阳经，但太阳经的“军队”不能坐视不管而不救援，所以阳明经营卫生病时，便借用麻黄、桂枝等方剂来发汗解表。邪气靠近少阳地面，虽然未直接进入少阳经，但少阳经的“军队”不能高筑壁垒而无战事，所以阳明经腠理生病时，便借用柴胡来和解少阳。这说明阳明经的失守，要么是因为太阳经不够坚固，要么是因为少阳经没有防备，所以常常导致两阳合邪而发病。如果邪气已经在阳明经的地面上，必须出兵猛烈打击，彻底驱逐邪气，不让其有丝毫残留，所以使用栀子豉汤、瓜蒂散等吐法来迅速清扫。如果邪气深入内地，无法再驱赶，就应当实行坚壁清野政策，使敌人无处掠夺，这又是白虎汤发挥作用的地方。如果邪气在内庭（胃脘部），又应当清宫除盗，这是两个承气汤（调胃承气汤、大承气汤）之所以能取胜的原因；加上茵陈、猪苓等药物，则是为纪律败坏的军队立法了。
太阴经也是内地，少阴和厥阴是太阴经的夹界。太阴经居中州，虽然外通三阳经，但阴阳途径不同，心腹之间更有膈膜作为屏障，所以寒水之邪从太阳经外传进来的较轻，由少阴经内受的较重。风木之邪，从少阳经来侵犯的轻微，因厥阴经上袭的就严重。本经（太阴）主邪气转属阳明而成实证，犹如军队疲惫势穷，可以通过攻下而痊愈。如果阳明实证转属本经（太阴）而成虚证，则邪气盛正气衰，想要用温补挽回非常困难。
太阳和阳明地面虽然分开，但并无阻隔。阳明经犹如遭受敌人进攻的交通要道、兵力聚集的四战之地。太阴经犹如粮仓重地，是三军依靠的根本，也是盗贼的巢穴。所以元气充足，邪气就进入阳明经；元气不支，邪气就进入太阴经。在阳明经地面上，可以陈列军队、整备战车，背靠城墙借一搏之力取胜；片刻间如果在太阴经地面上，就会焚烧劫掠积蓄，粮仓空虚，腹中的士兵无力抵御敌人。
厥阴经的地面，是相火游行的区域，其平和状态称为少火，如果风寒燥湿等邪气一旦进入其境，全部化为热邪，这就变成了壮火。少火是一身的生机，而壮火则是心腹的大患。且厥阴地面通达三焦，邪气侵犯上焦则气上撞心，心中疼痛发热，消渴，口舌生疮，咽喉肿痛；逼迫进入中焦则手足厥冷，脉微欲绝，饥饿但不想进食，进食则呕吐蛔虫；移祸到下焦则热利下重，或者大便脓血，危害非浅，犹如跋扈的军队。乌梅丸方剂，寒热并用，攻补兼施，调理气血，调和三焦，是治疗厥阴病的主方，犹如总督内地的大师。它配合五苓散治疗消渴，茯苓甘草汤治疗水饮，炙甘草汤恢复脉搏，当归四逆汤治疗四肢厥冷，这是派出精锐部队分头行动以拯救上焦的心主并安定神明；使用白虎汤、承气汤类清胃并平复中焦的热实，白头翁汤、四逆散清脾并止住下焦的热利，是分头行动以拯救腹中的阴液并扶持胃脘的元气。
胃是一个腑，却分为阴阳二经；少阴一经，却兼有阴阳两脏，这都是因为它们是根本之地。邪气有阴阳两条途径，脏腑分阴阳二气。如阳邪侵犯少阴的阳分，反而出现发热、心烦、喉咙干渴、咽痛；阳邪侵犯少阴的阴分，则腹痛、自利，或者大便脓血；阴邪侵犯少阴的阳分，则身体骨节疼痛，手足逆冷，背部恶寒而身体蜷缩卧倒；阴邪侵犯少阴的阴分，则恶寒、呕吐、下利清谷、烦躁欲死。
张仲景配制麻黄、附子、细辛、黄连、阿胶、甘草、桔梗、猪肤、半夏、苦酒等汤剂，是用来抵御阳邪侵犯少阴的阳分。配制桃花汤、猪苓汤等汤剂，是用来抵御阳邪侵入少阴的阴分。附子、吴茱萸、四逆汤等汤剂，是用来抵御阴邪侵犯少阴的阳分。通脉四逆汤、茯苓四逆汤、干姜附子汤等汤剂，是用来抵御阴邪侵入少阴的阴分。少阴经是六经的根本，外通太阳，内接阳明，所以初得病时反而发热，以及患病八九天后全身手足都发热，这是少阴阳邪侵及太阳地面的表现；自利纯清水、心下痛、口燥、舌干，是少阴阳邪侵及阳明地面的表现。邪出太阳则用麻黄作为锐师并由附子督率，入阳明则完全依靠大承气汤而不设监制，这犹如兵家用向导与用本部军队方法不同。阴邪侵入太阴则用理中汤、四逆汤加入尿、猪胆等方法，也是同样的道理。这是伤寒六经的正治之法，所谓层层节制，步步为营。
至于传经之邪，必须先夺取其尚未到达的地方，以切断敌人的要道。横暴之邪必须紧急保护未病的部位（如中风证必须填补孔窍），以守卫我的疆土。挟带宿食而发病的，先清除其食物，则敌人的资粮已被烧毁。合并旧疾而发作的，必须防止其兼并，则敌人的内应就会减轻。分别经络界限而不诛伐无辜，这叫做王者的军队。因寒热而有反佐的方剂，这叫做行间的计谋。一种病分而治之，则可以用少数兵力战胜众多敌人，使前后不能互相救援而势力自然衰减。多种病合而治之，则集中力量捣毁其中坚，使离散无所统帅而全军溃败。病势正在进展时，不要过度治疗，固守元气，以此来使敌人疲惫。病势开始衰退时，必须穷追其去向，增加精锐力量，以此来捣毁其巢穴。虚体之邪不可过度攻伐，衰敝之日不可耗尽民力。实邪之伤不可缓慢攻治，富强之国可以施展武威。然而选材必须得当，器械必须精良，限期不能延误，布阵必须有方，这些又不可一一列举。孙武子的十三篇讲透了治病的方法，《灵枢》、《素问》两经、《伤寒杂病论》十六卷，讲透了用兵的方法。
本朝只有柯韵伯、徐洄溪两位先生见识到了这一层含义，论述得非常详细。学人如果能潜心研究岐黄之术，先明了经络脏腑、六经气化传变，做到用药如用兵，在规矩之中达到神明的境界，谁说名医不是名将呢？世人说强兵的人怎么能不懂医术呢？
疾病有万种，其实不过是外感和内伤两种病，再推展开来，外感不过是六淫之气，内伤不过是七情之害，这就是所谓的十三因。治疗外感，岐伯是国手。治疗内伤，孔孟是国手，降格来说宋儒、明儒以及老庄释迦，古今大词章家（诗古文词好的，足以感发人的志气，宣畅性情，偶尔为之，也足以抒发郁结怀抱）。又如各国哲学家也都是治疗内伤的好手。学人如果能效法岐伯，宪章孔孟，旁及诸子百家，那么外感内伤没有不能治疗的。这虽然是创论，实在是至理。圣贤千言万语，无非是使人节制性情，抒发性情。喜怒哀乐没有发出来叫作“中”，发出来而都符合节度叫作“和”。达到中和的境界，天地就各安其位，万物就生长发育。天地安位万物生长，又怎么会有七情的危害呢？《论语》二十篇，孔子回答各位贤人的提问，无不各自针对他们性情的偏颇而医治它；《孟子》七篇中，“七年之病，三年之艾”，如果说羞耻不如学习文王，以及好勇、好货、好色的比喻，心不如别人却不知道厌恶之类，也都是根据其病症而医治它，这难道不是孔孟治疗内伤的圣剂吗？类推的情况不可尽述，无奈世人都不知道服用这种药，认为这是进入圣贤阶层的自我治疗方法；有内伤的人仍不肯服用这种药，认为这是调节情志的自我治疗药物，而只乞求于草木药物。不知道草木的药物，是神农、黄帝、岐伯、仲景用来治疗外感的，如果是内伤则必须服用圣贤语言的药，以情治情，自我节制，或者借助草木药物，姑且用来宣通血气，这才是治疗内伤者的最好方法。医者如果能预先掌握这些良方，遇到内伤者就投以此药。内伤者如果能顺从接受治疗，那么世界上就没有治不好的内伤，且都能通过自我修养进入圣贤的途径，学人应当也是闻所未闻吧，西医不更是闻所未闻吗？
内伤即虚劳证，方书将其列在中风之后。中风是外感第一难治的病，虚劳是内伤第一难治的病。以风为贼，邪气运行速度快且变化多端，如疾风豪雨，来得突然，猝不及防。然而只有直中脏腑的不治，如果中经络、血脉和中腑证尚且都可以治疗。而虚劳则都不治，为什么呢？一是因为患者向来所见所闻，失血的证候最终变成虚劳且不可救，现在自己亲身患上此病，不免心惊，病一旦入心，已不易排出。医者又见患此证者最终必然死亡，只是敷衍了事，不深究病因，既不知道用圣贤语言的药进补，只用杂乱无章的草木药物投喂，又不能层层节制、步步为营，只是见血止血，见咳治咳，见热治热，混淆阴虚阳虚，任意滋阴补阳，而不审察血是如何流失的。盖吐血者是阳络破损，下血者是阴络破损，虽然吐逆而下顺，治法的难易有所区别，但其络脉破损是一样的。人身只有血气两端，日夜循行经络躯壳，周流无间，为何会破络而出？必须先切察其出血的原因，按经络追寻去路，即可为止血。血止之后，已离经而吐未尽的血，与吐时所经过的络口粘滞的血，都是瘀血，这种瘀血危害最大，如果不消除瘀血，则日夜循行经络的血所经过的瘀积之地必定导致瘀结日益严重，一旦有所感触，不论外因、内因，又必破络而出，则络口越来越大，瘀结更多，屡次发作则络口愈大，瘀结愈多。如地方积匪不去，则必扰害良民，勾结党援，盘踞日益坚固，乘机窃发，往往决裂而不可治。所以必须在止血之后，立即给予去瘀，分别经络界限和络口，各自扫除净尽，随即再给予补络，才算完善。不然，无不复发，反复发作，无不危殆？我对此证必定大声疾呼，先订立止血、去瘀、补络三法，并谆谆教导以圣贤语言的药，使其自我调节情志，以竟全功。能遵守法则的，无不收效，而轻慢自误的人也复不少，我也无可奈何。已经治疗此证的，元代葛可久，本朝徐灵胎、叶天士先辈，都被世人推崇重视。然而《十药神书》与《叶氏医案》都没有深切着明的义理，只有《洄溪医案》中琼玉膏方论尚觉高简有法，可惜仍未尽其法。无奈失血者求医，只求止血而已，医者也只知止血以为能事完毕。去瘀的理论，前贤中或许偶一见及，至于补络的议论，则简直前无古人。但愿后有来者，结合我创立的圣贤语言之药方，用于内伤失血而成虚劳者，一次一次地、先后地尽到法度，那么世上就没有治不好的内伤了，这难道不是世界医学界的大幸吗？圣人再世起来，也不会认为我的话狂妄悖谬吧，中医西医以及世间患此病的人，会认为对吗？不会认为对吗？有此棒喝，即使在梦中酣睡，也都应当警醒（本草方书极多，都没有明白的补络方药，必须化裁成方，已在《医医医外编》中详述。本证门中，此处不再赘述）。
学医不可以被古人愚弄，也不可以被古人局限。因为古书流传日久，即使是圣经也可能有后人参杂附会、错简的情况，不是明眼人不能分辨，不可以被其所愚弄。至于古今有变迁，病情也有变迁，有古人多此病，今人少此病，古人无此病，今人多此病（《医医医外篇》已为详细列出古今各证门中）。又汉以后的方书，所说的不治之症，现在未必都不治，必须神明变化，殚虑竭思，以尽其法。如汤液不治的，或许针灸可治，针灸不治的或许又汤液可治，这不可以被古人所局限。古人立言，或许一时未尽其词，或散佚未尽其传，这正是古人留余地，以待后之学人。况且《内经》治病之法，以针灸为本而辅以砭石、熨浴、按摩、导引、酒醴等方法，病各有适宜，缺一不可，现今只用汤剂了事。汤，是荡涤的意思，其行速，其质轻，其力易过而不留，只有病在经络、营卫、肠胃者其效最速，其余各种平病有的宜用丸剂，有的宜用散剂，有的宜用膏剂，如果不是各适宜则难以奏效。如果邪气在筋骨肌肉之中，则病属有形，药物的气味不能奏功，必须用针灸等方法以适其宜，而委曲施治，病始无遁形。《灵枢》、《素问》两经，其详细论述脏腑经穴疾病等说法，讲针法的占十分之七八，讲方药的占十分之二三。上古如此重视针法，然而针道难而方药易，病人也乐于服药而苦于针刺，所以后世方药盛行而针法不讲。现今做针灸的人，其明显的失误有十种，而精微之处尚不在其中。两经所言十二经的出入起止，深浅左右，交错不齐，其穴位随经上下，也参差无定。今人只执持同身寸，根据左右一直竖量，并不根据经络曲折，则经非经而穴非穴，这是一失。两经治病，说某病取某穴固然很多，其余则指经而不指穴。如《灵枢·终始》篇说：人迎脉大一倍于寸口，泻足少阳补足太阴。《厥病》篇说：厥头痛，或取足阳明太阴，或取手少阳足少阴，耳聋，取手阳明，嗌干取足少阴。都不说具体哪个穴位，其中又有泻子补母等义理。现今则每病指定几个穴位，这是二失。两经论治，井荥输经合最重要，冬刺井，春刺荥，夏刺输，长夏刺经，秋刺合，凡是只说某经而不说某穴的，大都都是指井荥五穴而言，现今都不讲了，这是三失。补泻之法，《内经》说：吸气时进针，不要让气逆乱，安静地长时间留针，不要让邪气散布，吸气时转针，以得气为限度，呼气时引针，呼尽乃去，大气皆出，为泻；呼尽时进针，安静地长时间留针，以气至为限度，吸气时引针，气不得出，各在其处，推阖其门，令神气存，大气留止，为补。又必须迎着经气，疾速进针而缓慢出针，不按针孔，为泻。随着经气，缓慢进针而疾速出针，并按压针孔，为补。其法多端，现今则在转针时，以大指推出为泻，搓入为补，这是四失。纳针之后，必须等候其气。刺实证者，阴气隆至才去针，刺虚证者，阳气隆至才出针。气不至，不问次数多少，气至，就去掉它，不再针刺。《难经》说：先用左手压按所针之处，弹而努之，爪而下之，其气来如动脉之状，顺而刺之，得气因而推内之，是谓补，动而伸之，是谓泻。现今则时时转动，等到针下宽松后再出针，不问气之至与不至，这是五失。凡针刺的深浅，随时不同，春气在毛，夏气在皮肤，秋气在肌肉，冬气在筋骨，所以春夏刺浅，秋冬刺深，反此有害。现今则不论四时分寸有定数，这是六失。古之用针，凡疟疾、伤寒、寒热、咳嗽一切脏腑七窍等病，无所不治，现今则只治经脉、形体、痿痹、屈伸等病而已，这是七失。古人刺法，取血甚多，《灵枢·血络论》言之最详，而头痛、腰痛，尤必大泻其血，凡血络有邪者必尽去之，若血射出而黑，必令主色见赤而止，否则病不除而反有害。现今则偶尔见血，病者医者已俱惶恐失据，这是八失。《内经》刺法有九变、十二节。九变者：输刺、远道刺、经刺、络刺、分刺、大写刺、毛刺、巨刺、赞刺，十二节者：偶刺、报刺、恢刺、齐刺、扬刺、直针刺、输刺、短刺、浮刺、阴刺、傍刺、赞刺。以上二十一法，视病所宜，不可更易。一法不备，则病不愈，现今则只直刺一法，这是九失。古之针制有……
Long Gu (Dragon Bone) and Mu Li (Oyster Shell) are two herbs belonging to the Shaoyang (Lesser Yang) channel and Stomach Fu. If Taiyang (Greater Yang) and Shaoyang diseases occur concurrently, it is like one army invading the Taiyang channel and another invading the Shaoyang channel; using Chaihu Guizhi Tang (Bupleurum and Cinnamon Twig Decoction) is like a force striking from two directions. Even in cases of concurrent disease of the Three Yang channels (Taiyang, Yangming, Shaoyang), where one is besieged on three fronts, the treatment method should focus exclusively on the Yangming (Yang Brightness) channel. Once the territory of the Yangming channel is pacified and orderly, the pathogenic Yang evils of the Taiyang and Shaoyang channels will resolve without direct attack; once internal rebellion is quelled, external threats naturally subside. This is why Baihu Tang (White Tiger Decoction) achieves swift victory. If Yang evil has sunk into the interior, using Dachengqi Tang (Major Order the Qi Decoction) for urgent purgation is attacking the thief to protect the sovereign; if Yin evil enters directly into the Central Palace (Spleen and Stomach), using Sini Tang (Frigid Extremities Decoction) for urgent rescue of the interior is strengthening the sovereign to expel the invader.
The Yangming channel is regarded as the interior territory, while its boundary constitutes the ground of the Taiyang and Shaoyang channels. When pathogenic factors enter the boundary of the Yangming channel, approaching the Taiyang ground, although they do not directly invade Taiyang, the "army" of Taiyang cannot sit idle without rescue. Therefore, when Ying and Wei (Nutritive and Defensive qi) of the Yangming channel become diseased, formulas such as Mahuang Tang (Ephedra Decoction) and Guizhi Tang (Cinnamon Twig Decoction) are borrowed to induce sweating. When pathogens approach the Shaoyang ground, although they do not enter Shaoyang, the "army" of Shaoyang cannot build high ramparts without engaging in battle. Thus, when the Couli (pores/cuticle) of the Yangming channel are diseased, Chaihu (Bupleuri Radix) is borrowed to resolve the condition. This indicates that the loss of defense in the Yangming channel is either due to the insufficiency of Taiyang or the lack of preparedness in Shaoyang, leading frequently to combined disease of the Two Yangs. If pathogens are already on the ground of the Yangming channel, troops must be sent out to strike fiercely, thoroughly driving out the pathogens without leaving any residue; thus, Zhi Zi Chi Tang (Gardenia and Fermented Soybean Decoction) or Gua Di San (Melon Seed Powder) emetic methods are used for rapid sweeping. If pathogens penetrate deep into the interior and cannot be driven out, one must implement a scorched-earth policy, depriving the enemy of resources for plundering; this is where Baihu Tang exerts its effectiveness. If pathogens are in the Neiting (Stomach court), one must purge the palace and remove thieves; this is how the two Chengqi formulas (Tiaowei Chengqi Tang and Dachengqi Tang) achieve victory. Adding herbs such as Yin Chen (Artemisiae Scopariae Herba) and Zhu Ling (Polyporus) establishes laws for armies with broken discipline.
The Taiyin (Greater Yin) channel is also interior territory, while Shaoyin (Lesser Yin) and Jueyin (Terminal Yin) are its border zones. Taiyin resides in the Central Province (Zhongzhou); although externally connected to the Three Yang channels, the paths of Yin and Yang differ. The heart and abdomen are further shielded by the diaphragm. Therefore, Cold-Water pathogens transmitted from Taiyang externally are mild, whereas those received internally from Shaoyin are severe. Wind-Wood pathogens invading from Shaoyang are slight, whereas those袭 (attacking) from Jueyin are significant. The primary channel governs pathogens transferring to Yangming to form Excess patterns, akin to an exhausted army whose momentum wanes, which can be cured by purgation. However, if Yangming Excess transfers to the primary channel (Taiyin) forming Deficiency patterns, then Pathogen is strong and Zheng Qi (Upright Qi) is weak, making recovery via warming and tonification extremely difficult.
Although the territories of Taiyang and Yangming are distinct, there is no barrier between them. Yangming is like a strategic thoroughfare under attack, a land of four battles where troops gather. Taiyin is like a granary, a heavy stronghold relied upon by the three armies, but also a nest for thieves. Thus, when Yuan Qi (Primal Qi) is sufficient, pathogens enter Yangming; when Yuan Qi is insufficient, pathogens enter Taiyin. On the Yangming ground, one can deploy troops and prepare chariots to fight back against the city walls for survival, achieving victory quickly. However, if the situation shifts to the Taiyin ground, stores are burned and looted, granaries become empty, and the soldiers within the abdomen are powerless to resist enemies.
The territory of Jueyin is a zone where Ministerial Fire (Xiang Huo) circulates. In its balanced state, it is called Shao Huo (Lesser Fire); if pathogens such as Wind, Cold, Dryness, or Dampness enter its realm, they all transform into Heat, becoming Zhuang Huo (Blazing Fire). Shao Huo is the vital energy of the body, while Zhuang Huo is a major affliction of the heart and abdomen. Furthermore, the Jueyin territory connects to the Sanjiao (Triple Burner). If pathogens invade the Upper Jiao, Qi rushes upward hitting the heart, causing pain and heat in the chest, Xiao Ke (Wasting-Thirst), oral ulcers, sore throat, and throat obstruction. If forced into the Middle Jiao, there are cold extremities, faint pulse nearly imperceptible, hunger without desire to eat, and vomiting of roundworms after eating. If misfortune shifts to the Lower Jiao, there is hot dysentery with a feeling of heaviness in the rectum, or pus and blood in the stool; the harm is profound, resembling a rebellious army. Wu Mei Wan (Mume Pill) combines cold and heat, attacks and tonifies, regulates Qi and Blood, and harmonizes the Sanjiao; it is the principal formula for treating Jueyin disease, akin to a grand commander governing the interior. It is used alongside Wuling San (Five-Ingredient Poria Powder) for Xiao Ke, Fuling Gancao Tang (Poria and Licorice Decoction) for Water retention, Zhigancao Tang (Roasted Licorice Decoction) to restore the pulse, and Danggui Sini Tang (Angelica Sinensis Decoction for Frigid Extremities) for cold limbs; these represent dispatching elite troops to save the Heart Master in the Upper Jiao and calm the Shen (Spirit). Using Baihu Tang and Chengqi variants clears the Stomach and pacifies Middle Jiao Heat-Excess; Baitouweng Tang (Patrinia Decoction) and Sini San (Frigid Extremities Powder) clear the Spleen and stop Lower Jiao Hot Dysentery; these act separately to save the Yin in the abdomen and support the Yuan Qi of the stomach. The Stomach is one Fu organ but divided into Yin and Yang meridians; Shaoyin is one meridian yet encompasses both Yin and Yang Zang organs, because they are all grounds of fundamental importance.
Pathogens have Yin and Yang pathways; Zang organs are divided into Yin and Yang Qi. If Yang pathogens invade the Yang aspect of Shaoyin, fever, irritability, dry throat, and sore throat may occur; if Yang pathogens invade the Yin aspect of Shaoyin, abdominal pain, spontaneous diarrhea, or pus and blood in stool may result. If Yin pathogens invade the Yang aspect of Shaoyin, body and joint pain, cold extremities, aversion to cold on the back, and curled posture occur; if Yin pathogens invade the Yin aspect of Shaoyin, aversion to cold, vomiting, diarrhea with undigested food, and extreme irritability occur.
Zhang Zhongjing formulated decoctions containing Mahuang (Ephedrae Herba), Fuzi (Aconiti Lateralis Radix Preparata), Xixin (Asari Radix et Rhizoma), Huanglian (Coptidis Rhizoma), Ejiao (Colla Corii Asini), Gancao (Glycyrrhizae Radix et Rhizoma), Jiegeng (Platycodonis Radix), Zhufu (Porci Cutis), Banxia (Pinelliae Rhizoma), and Kujiu (Vinegar) to defend against Yang pathogens invading the Yang aspect of Shaoyin. He formulated Taohua Tang (Peach Blossom Decoction) and Zhuling Tang (Polyporus Decoction) to defend against Yang pathogens entering the Yin aspect of Shaoyin. Formulas with Fuzi, Wuzhuyu (Evodiae Fructus), and Sini Tang defend against Yin pathogens invading the Yang aspect of Shaoyin. Tongmai Sini Tang (Pulse-Restoring Frigid Extremities Decoction), Fuling Sini Tang, and Ganjiang Fuzi Tang (Dried Ginger and Aconite Decoction) defend against Yin pathogens entering the Yin aspect of Shaoyin. Shaoyin is the root of the Six Channels, externally connecting to Taiyang and internally to Yangming. Thus, initial fever or fever of the whole body and extremities after eight to nine days indicates Shaoyin Yang pathogens invading the Taiyang ground. Spontaneous diarrhea of pure water, epigastric pain, dry mouth, and dry tongue indicate Shaoyin Yang pathogens invading the Yangming ground. Exiting to Taiyang uses Mahuang as an vanguard commanded by Fuzi; entering Yangming relies entirely on Dachengqi Tang without supervision, similar to how military commanders use guides versus their own troops differently. For Yin pathogens invading Taiyin, Lizhong Tang (Central Restore Decoction) and Sini Tang added with human urine or pig bile are used, following the same logic. This is the correct treatment method for the Six Channels of Shanghan (Cold Damage), known as layered control and advancing step by step.
Regarding pathogens transmitted through channels, one must first seize areas not yet reached to cut off enemy routes. Violent pathogens require urgent protection of uninfected areas (e.g., filling apertures in wind-stroke) to guard borders. Disease complicated by retained food requires clearing the food first, burning the enemy's supplies. Disease triggered by old ailments requires preventing combination, weakening internal enemy allies. Respecting channel boundaries without punishing the innocent is called the King's Army. Counter-assisting formulas for cold and heat are called strategies of the field. Treating one disease by dividing therapy allows few to defeat many, preventing mutual rescue and causing natural decline. Treating multiple diseases by combining therapy concentrates force on the core, causing disarray and total collapse. When disease advances, do not treat too aggressively; preserve Yuan Qi to exhaust the enemy. When disease declines, pursue relentlessly with elite forces to destroy the nest. Attack deficiency pathogens moderately, as one should not exhaust people's strength in times of decline. Attack excess pathogens promptly, as a wealthy nation can display martial power. However, selecting materials must be appropriate, instruments must be good, deadlines must not be missed, and formations must be correct; these cannot be enumerated one by one. Sun Tzu's Thirteen Chapters exhaust the methods of treating disease; the Ling Shu (Spiritual Pivot) and Su Wen (Basic Questions), along with the sixteen volumes of Shanghan Zabing Lun (Treatise on Cold Damage and Miscellaneous Diseases), exhaust the methods of warfare.
In our dynasty, only Mr. Ke Yunbo and Mr. Xu Huixi grasped this meaning, discussing it in detail. Students who truly study the teachings of Qibo (Qihuang), first understanding the meridians, Zang-Fu organs, and the transmission changes of Six Channel Qi transformation, and applying medication as if using troops, achieving divinity within rules, who would say a famous doctor is not a famous general? How can those who strengthen armies not know medicine?
Diseases are myriad, but essentially fall into External Contraction and Internal Injury. Expanding further, External Contraction involves only the Six Evils (Liu Yin), and Internal Injury involves only the Seven Emotions (Qi Qing), constituting the so-called Thirteen Causes. For treating External Contraction, Qibo is the master hand. For treating Internal Injury, Confucius and Mencius are the master hands. Descending to Song and Ming Neo-Confucians, Laozi, Zhuangzi, Shakyamuni, and great literary figures of ancient and modern times (excellent poetry and prose can inspire ambition, express emotions, and relieve depression). Likewise, philosophers from various countries are also skilled in treating Internal Injury. Students who emulate Qibo, model themselves after Confucius and Mencius, and extend to the Hundred Schools of Thought will find nothing in External Contraction or Internal Injury that cannot be treated. Although this is a creative theory, it is true principle. The thousands of words of sages aim only to make people regulate and express their emotions. What is not expressed in joy, anger, sorrow, or pleasure is called "Zhong" (Mean); what is expressed in accordance with measure is called "He" (Harmony). Achieving Harmony and Mean, Heaven and Earth take their places, and all things are nurtured. With Heaven and Earth in place and all things nurtured, what harm could the Seven Emotions cause? In the Analects, Confucius answered questions from worthies by addressing their emotional imbalances. In Mencius, references to "seven years of disease, three years of mugwort," shame being best cured by learning from King Wen, and metaphors of loving courage, wealth, or beauty, or failing to feel disgust when one's mind is inferior to others—all are treatments based on the specific ailment. Are these not the holy remedies of Confucius and Mencius for Internal Injury? Analogies are endless, yet people refuse to take these medicines, considering them steps toward sagehood; those with Internal Injury refuse to take them as emotional regulators, relying solely on herbal medicines. They do not realize that herbal medicines were used by Shennong, Yellow Emperor, Qibo, and Zhang Zhongjing for External Contraction. For Internal Injury, one must take the medicine of Sage language, regulating emotion with emotion, self-regulating, or using herbs merely to promote circulation of Qi and Blood. This is the best method for treating Internal Injury. If doctors possess these good prescriptions and administer them to those with Internal Injury, and if patients accept treatment, there will be no untreatable Internal Injury in the world, and all will enter the path of sagehood through self-cultivation. Scholars should find this unheard of, and Western medicine certainly finds it unheard of.
Internal Injury is equivalent to Xu Lao (Deficiency Consumption). Medical texts list it after Feng Zhong (Wind Stroke). Feng Zhong is the most difficult External Contraction to treat; Xu Lao is the most difficult Internal Injury to treat. Wind is like a thief; pathogens move fast and change frequently, like sudden storms, arriving abruptly and catching one off guard. However, only direct invasion of Zang organs is untreatable; invasion of meridians, collaterals, and Fu organs is still treatable. But Xu Lao is considered untreatable. Why? First, patients have always heard that bleeding disorders eventually become untreatable Xu Lao. Now suffering personally, they are terrified. Once disease enters the Heart, it is hard to expel. Doctors see that patients with this condition inevitably die, so they perfunctorily treat without deep investigation. Not knowing to use Sage language medicines for tonification, they only throw杂乱 (miscellaneous) herbal medicines at patients, failing to layer controls and advance step by step. They merely stop bleeding when seeing blood, treat cough when seeing cough, treat heat when seeing heat, confusing Yin and Yang Deficiency, arbitrarily nourishing Yin or tonifying Yang without examining how blood was lost. Vomiting blood indicates rupture of Yang Collaterals; lower bleeding indicates rupture of Yin Collaterals. Although vomiting upward and downward flow differs in difficulty, the collateral rupture is the same. The human body has only Qi and Blood, circulating endlessly through meridians and body. Why do collaterals rupture? One must first investigate the cause of bleeding, follow the meridian to the source, and then stop the bleeding. After bleeding stops, blood that has left the vessels and remains vomited, plus sticky blood from the rupture site, becomes Yu Xue (Blood Stasis). This stasis causes the greatest harm. If stasis is not removed, blood circulating daily will accumulate more stasis at affected sites. Once triggered by any factor, collaterals will rupture again, enlarging the opening and increasing stasis. Frequent episodes enlarge openings and increase stasis further. Like local bandits remaining, they harass good citizens, form alliances, entrench firmly, and strike opportunistically, often leading to uncontrollable rupture. Therefore, after stopping bleeding, one must immediately remove stasis, distinguish meridian boundaries and collateral openings, sweep them clean, and then tonify collaterals. Otherwise, recurrence is inevitable, leading to danger. I must loudly advocate for the three methods: Stop Bleeding, Remove Stasis, Tonify Collaterals. I earnestly advise using Sage language medicines for self-emotional regulation to complete the cure. Those who follow the method recover; those who neglect it suffer. I am helpless against them. Past practitioners like Ge Kejiu (Yuan Dynasty), Xu Lingtai, and Ye Tianshi (Qing Dynasty) are respected. However, Shi Yao Shen Shu (Divine Book of Ten Medicines) and Ye Shi Yi An (Ye's Medical Cases) lack profound clarity. Only the discussion of Qiongyu Gao (Jade Nourishing Paste) in Xu Huixi's medical cases seems high and simple with method, though incomplete. Patients seeking doctors for bleeding only want to stop bleeding; doctors think stopping bleeding is enough. Discussions on removing stasis appear occasionally among ancients, but proposals for tonifying collaterals are unprecedented. I hope future generations combine my created Sage language prescriptions for Internal Injury bleeding turning into Xu Lao, applying methods sequentially, so no Internal Injury is untreatable. Would this not be a great fortune for world medicine? If sages rose again, they would not call my words mad. Will TCM, Western medicine, and patients agree or disagree? This shout should wake even the sound sleeper. (There are many herb and formula books, but none clearly present collateral-tonifying prescriptions; they must be adapted, detailed in Yiyiyi Waibian. Not repeated here.)
Studying medicine should not mean being fooled or limited by ancients. Ancient texts spread over time; even classics may have later interpolations or misplaced slips, discernible only by sharp eyes. One should not be fooled. Times change, and disease patterns change. Some diseases common in ancient times are rare now, and vice versa (detailed in Yiyiyi Waipian). Treatments deemed untreatable in post-Han texts may now be treatable. One must adapt creatively and exhaust all methods. If decoctions fail, acupuncture might work; if acupuncture fails, decoctions might work. One should not be bound by ancients. Ancients' words may be incomplete or lost, leaving room for later students. Moreover, Nei Jing treats diseases primarily with acupuncture, assisted by Bian Shi (stone needles), moxibustion/warming, massage, Dao Yin (guiding and pulling), and wine. Each disease has suitable methods; none can be omitted. Today, only decoctions are used. Decoctions (Tang) cleanse rapidly, are light in nature, and pass through easily without lingering, effective mainly for diseases in meridians, Ying-Wei, and intestines/stomach. Other conditions suit pills, powders, or pastes; appropriateness is key. If pathogens are in sinews, bones, muscles, the disease is tangible, and herbal aromas/flavors fail. Acupuncture etc. must be used appropriately with nuanced treatment for the disease to reveal itself. Ling Shu and Su Wen discuss Zang-Fu and acupoints extensively; 70-80% on acupuncture, 20-30% on herbs. Ancients valued acupuncture highly, but need made herbs popular as patients preferred ease over pain. Modern acupuncture has ten obvious errors, excluding subtle ones. The Two Classics describe meridian entry/exit, depth, left/right, and irregular points varying with meridians. Today, people only use proportional inches vertically, ignoring meridian curves, resulting in incorrect meridians and points (Error 1). Classics often specify meridians rather than points (e.g., Renying pulse one-fold excess: drain Foot Shaoyang, tonify Foot Taiyin; Jue Headache: select Foot Yangming/Taiyin or Hand Shaoyang/Foot Shaoyin; deafness: Hand Yangming; dry throat: Foot Shaoyin). These imply techniques like draining child/tonifying mother. Today, fixed points are prescribed for each disease (Error 2). The Five Shu Points (Jing-Well, Ying-Spring, Shu-Stream, Jing-River, He-Sea) are crucial in Classics, corresponding to seasons (Winter-Jing, Spring-Ying, Summer-Shu, Long Summer-Jing, Autumn-He). Often only the meridian is named, implying the Five Shu points. Today, this is ignored (Error 3). Tonification/Reduction methods in Nei Jing involve timing with respiration and needle manipulation (e.g., insert on inhale, retain, turn on inhale, remove on exhale for reduction; insert on exhale, retain, remove on inhale for tonification; guiding Qi direction). Today, thumb pushing out is reduction, rubbing in is tonification (Error 4). After insertion, wait for De Qi. For Excess, wait for Yin Qi arrival; for Deficiency, wait for Yang Qi arrival. Do not repeat if Qi does not arrive. Nan Jing describes pressing, plucking, scratching, and inserting. Today, needles are constantly rotated until loose, ignoring Qi arrival (Error 5). Depth varies by season: shallow in Spring/Summer, deep in Autumn/Winter. Today, fixed depths ignore seasons (Error 6). Ancient acupuncture treated malaria, cold damage, fever, cough, Zang-Fu, and orifices. Today, it treats only meridians,形体 (body shape), Bi syndrome, and movement issues (Error 7). Ancients bled heavily (Ling Shu Blood Collateral chapter details this), especially for headache/backache, ensuring black blood turned red. Today, even slight bleeding causes panic (Error 8). Nei Jing describes Nine Variations and Twelve Sections (21 techniques). Today, only straight insertion is used (Error 9). Ancient needle systems...