第一次用竹筒一个去青，盛羊脑髓、人乳汁、磁石，水煮一昼夜。第二次用硫黄、槟榔、当归、防风、
羊脑髓及骨髓、乳香、没药、荆芥、黑牵牛、人乳汁，煮一昼夜取出埋土内七日，犬肉煮过。第三次用乳香、
没药、磁石、牙皂、 砂、虎骨、天麻、川乌、草乌、雄黄、防风、薄荷、人参、当归、川芎、细辛、羊脑髓
及骨髓、人乳汁拌匀，装入竹筒内，紧封筒口，用烧酒二斤，水八斤，煮一昼夜，埋土内七日，取出用糠擦光，
后用麻油再擦，常带身边养熟。
药之不及，针之不到，必须灸之。详《徐氏针灸》等书。闻有《针灸萃英》，未之见也。
或问∶针有补泻迎随之理，固可以平虚实之证，其灸法不问虚实寒热，悉令灸之，其亦有补泻之功乎？
丹溪凡灸有补泻，若补，火艾灭至肉；泻，火不要至肉，便扫除之，用口吹风主散。
曰∶虚者灸之，使火气以助元阳也；实者灸之，使实邪随火气而发散也；寒者灸之，使其气之复温也；
热者灸之，引郁热之气外发，火就燥之义也。其针刺虽有补泻之法，予恐但有泻而无补焉。经谓∶泻者迎而夺
之。以针迎其脉之来气而出之，固可以泻实也。谓补者随而济之，以针随其经脉之去而留之，未必能补虚也。
不然，《内经》何以曰无刺 之热，无刺浑浑之脉，无刺漉漉之汗，无刺大劳人，无刺大饥人，无刺大渴人，
无刺新饱人，无刺大惊人？又曰∶形气不足，病气不足，此阴阳皆不足也。不可刺。
九虚损，危病，久病，俱不宜针。
刺之重竭其气，老者绝灭，壮者不复矣。若此等语，皆有泻无补之谓也，学人玩之。
第一次处理：取一个竹筒，刮去青皮，装入羊脑髓、人乳汁和磁石，用水煮整整一天一夜。
第二次处理：使用硫黄、槟榔、当归、防风、羊脑髓及骨髓、乳香、没药、荆芥、黑牵牛、人乳汁，煮一天一夜后取出，埋入土中七天，再用经过煮制的犬肉包裹（或同煮）。
第三次处理：使用乳香、没药、磁石、牙皂、砂、虎骨、天麻、川乌、草乌、雄黄、防风、薄荷、人参、当归、川芎、细辛、羊脑髓及骨髓、人乳汁，拌匀后装入竹筒内，紧紧封住筒口。用烧酒二斤、水八斤，煮一天一夜，再埋入土中七天。取出后用米糠擦净，随后用麻油再次擦拭，经常随身携带以“养熟”。
药物无法奏效，针刺无法达到的地方，必须使用灸法。详细情况可参考《徐氏针灸》等书籍。听说有《针灸萃英》一书，但我未曾见过。
有人问：针刺有补法和泻法以及迎随补泻的原理，固然可以平衡虚证和实证，但灸法不分虚实寒热，都让人施灸，它也有补泻的功效吗？
丹溪认为：凡是用灸法都有补泻之分。如果是补法，让艾火烧至皮肤；如果是泻法，火不要烧到皮肤，就立即扫除灰烬，并用口吹气以助发散。
回答说：虚证施灸，是让火气来辅助元阳；实证施灸，是让实邪随着火气而发散；寒证施灸，是使气血恢复温暖；热证施灸，是引导郁结的热气向外发散，这是“火就燥”的道理。虽然针刺有补泻的方法，但我担心只有泻法而没有补法。经典记载说：泻法是迎着经气来的方向而夺取它。用针迎着经脉之气到来的方向将其引出，固然可以泻除实邪。如果说补法是顺着经脉之气离去的方向而济助它，用针顺着经脉之气离去的方向停留，未必能补益虚损。不然的话，《内经》为什么说：对于高热者不可刺，对于脉象混乱者不可刺，对于大汗淋漓者不可刺，对于极度疲劳者不可刺，对于极度饥饿者不可刺，对于极度口渴者不可刺，对于刚吃饱的人不可刺，对于受到巨大惊吓的人不可刺？又说：形体正气不足，病邪之气也不足，这是阴阳都虚弱的表现，不可针刺。
针刺会严重耗竭人的元气，老年人因此死亡，壮年人也难以恢复。像这样的论述，都是指针刺只有泻的作用而没有补的作用，学习的人要仔细玩味这些内容。
First processing: Take one bamboo tube, remove the green outer layer, fill it with sheep brain marrow, human breast milk, and magnetite (Cishi). Boil in water for a full day and night.
Second processing: Use sulfur (Liuhuang), areca nut (Binglang), Angelica sinensis (Danggui), Saposhnikovia root (Fangfeng), sheep brain marrow and bone marrow, frankincense (Ruxiang), myrrh (Moyao), Schizonepeta (Jingjie), black pepper seed (Heiqianniu), and human breast milk. Boil for a full day and night, then take out and bury in the soil for seven days. Wrap or boil with cooked dog meat.
Third processing: Use frankincense (Ruxiang), myrrh (Moyao), magnetite (Cishi), galingale (Yazao), sand, tiger bone (Hugu), Gastrodia elata (Tianma), Aconitum carmichaelii prepared (Chuanwu), Aconitum kusnezoffii prepared (Caowu), realgar (Xionghuang), Saposhnikovia root (Fangfeng), mint (Bohe), Panax ginseng (Renshen), Angelica sinensis (Danggui), Ligusticum chuanxiong (Chuanxiong), Asarum (Xixin), sheep brain marrow and bone marrow, and human breast milk. Mix well, place inside a bamboo tube, tightly seal the mouth of the tube. Boil with two jin of distilled liquor (Shaojiu) and eight jin of water for a full day and night. Bury in the soil for seven days. Take out, wipe clean with bran, then wipe again with sesame oil. Carry on the person frequently to "ripen" (yang shu).
When herbs are ineffective and acupuncture cannot reach the affected area, moxibustion must be used. For details, refer to books such as *Xu Shi Zhen Jiu* (Xu's Acupuncture and Moxibustion). I have heard of the book *Zhen Jiu Cui Ying*, but I have not seen it.
Someone asked: Acupuncture has principles of tonification and sedation, as well as following and opposing methods, which can indeed balance deficiency and excess syndromes. However, moxibustion is applied regardless of deficiency, excess, cold, or heat. Does it also possess the functions of tonification and sedation?
Danxi stated: All moxibustion involves tonification and sedation. If tonifying, let the moxa burn until it touches the skin; if sedating, do not let the fire touch the skin, sweep away the ashes immediately, and use blowing with the mouth to facilitate dispersion.
I replied: For deficiency syndromes, moxibustion uses the fire qi to assist primordial yang (Yuan Yang); for excess syndromes, moxibustion allows the pathogenic excess to disperse along with the fire qi; for cold syndromes, moxibustion restores warmth to the qi; for heat syndromes, moxibustion guides stagnant heat outward to emit, following the principle that "fire follows dryness." Although acupuncture has methods of tonification and sedation, I fear there may be only sedation without tonification. The classics state: Sedation involves opposing and seizing the qi. By inserting the needle against the direction of the incoming meridian qi to drain it, one can indeed sedate excess. It is said that tonification involves following and assisting by staying with the departing meridian qi; however, simply following the departure of meridian qi with the needle may not necessarily tonify deficiency. Otherwise, why does the *Neijing* (Inner Canon) say: Do not puncture those with high fever, do not puncture those with chaotic pulse, do not puncture those with profuse sweating, do not puncture those who are extremely fatigued, do not puncture those who are extremely hungry, do not puncture those who are extremely thirsty, do not puncture those who have just eaten a large meal, do not puncture those who have been greatly startled? It also states: When both physical constitution qi and pathogenic qi are insufficient, this indicates a deficiency of both yin and yang. Puncture should not be performed.
Nine types of deficiency and damage, critical illnesses, and chronic diseases are all unsuitable for acupuncture.
Puncture severely depletes the qi; the elderly may perish, and the strong may fail to recover. Such statements all refer to the idea that acupuncture has only sedative effects and no tonifying effects. Students should carefully study and ponder these points.