夫婴儿全身灯火，诚幼科第一捷法，实有起死回生之功。火共六十四 ，《阴符》易数，能疏风散表，行气
利痰，解郁开胸，醒昏定搐，一切凶危之候，火到病除。用火之时，倘值寒冬，必于房中燃烧明火，使儿不
致受寒。灯草大小适中，以麻油染用。令老练妇人，抱儿解衣去帽，从左耳角孙起，总根据后之歌诀用之。凡用
火不可姑息，勿谓火数太多，悯其难受。盖小儿受病，由其经络凝滞，脏气不舒，以火散之，正欲使其大叫
大哭，方得脏气流通，浑身得汗，荣卫宣畅，立时见功。此火暗合周天，不可减少，少则不效，若救脐风，非
此不可。火穴歌图并列于后。
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仙传神火天然理，始自角孙 脉起，听宫曲鬓本神旁，次及天容仍右取。囟会承浆左肩井，曲池合谷诸邪
屏，气关已过至神门，右亦如之昏可醒，左乳根中七 始，右亦如之何待齿。脐下阴交续命关，平平三点凶危
止。脊中身柱至长强，肺俞阳陵承山当。昆仑解溪邱墟穴，涌泉右亦效之良。（俞音恕。）
仙传神火天然理，始自角孙螈脉起（凡用神火，无论男婴女婴，皆从左边用起。角孙在耳尖上，螈脉在耳后
根。）听宫曲鬓本神旁，
次及天容仍右取（听宫在耳门前，曲鬓在鬓脚旁，本神在额角，天容在耳叶根下。左边已完，右亦如此。）囟会承浆
左肩井，曲池合谷诸邪屏（囟会即囟门，承浆在下唇宛宛中，肩井在肩上宛宛中，从左起，故曰左肩井。曲池在
肘湾上廉屈纵处，合谷在虎口近叉骨处。）气关已过至神门，右亦如之昏可醒（气关在食指第二节，神门在掌后下
廉锐骨之端。左完右亦如之。）左乳根中七 始，右亦如之何待齿（自左乳根下起，从上至下七 止，右乳根亦如
此。）脐下阴交续命关，平平三点凶危止（阴交在肚脐下半寸，用火三 。）脊中身柱至长强，肺俞阳陵承山当（身柱
在项骨三节下，从上至下九 ，至长强穴止。肺俞在两饭匙骨缝中，阳陵泉在膝外边下三寸，承山在脚肚尽处。）
昆仑解溪邱墟穴，涌泉右亦效之良（昆仑在外踝骨后，解溪在系鞋带处，邱墟在外踝骨前，涌泉在脚底中心。左
脚完，右亦如之。）
婴儿全身灯火疗法，确实是儿科第一快捷之法，确实有起死回生的功效。火穴共有六十四处，符合《阴符经》中的易数变化，能够疏风散表、行气利痰、解郁开胸、醒神定搐，一切凶险危急的症状，只要施火即可消除。在使用灯火时，如果正值寒冬，必须在室内燃烧明火，使婴儿不至于受寒。灯草大小要适中，用麻油浸泡后使用。让经验丰富的妇人，抱着婴儿解开衣服去掉帽子，从左耳角的角孙穴开始，完全依据后面的歌诀进行操作。凡是使用灯火不可姑息纵容，不要说火数太多，怜悯孩子难以忍受。因为小儿患病，是由于经络凝滞，脏气不舒畅，用火来发散，正是要让孩子大声哭叫，才能使脏气流通，浑身出汗，营卫宣畅，立刻见效。这火法暗合周天运行之理，数量不可减少，少了就没有效果，如果是救治脐风（新生儿破伤风），非此法不可。火穴歌诀和图例并列在后面。
仙传神火遵循天然之理，起始于角孙脉（凡是用神火，无论男婴女婴，都从左边开始用。角孙在耳尖上，螈脉在耳后根）。听宫、曲鬓、本神旁侧，接着取右侧的天容穴（听宫在耳门前，曲鬓在鬓脚旁，本神在额角，天容在耳叶根下。左边已做完，右边也如此）。囟会、承浆、左肩井，曲池、合谷可屏除各种邪气（囟会即囟门，承浆在下唇凹陷处，肩井在肩上凹陷处，从左起，所以叫左肩井。曲池在肘弯上廉屈伸处，合谷在虎口近叉骨处）。气关已过到达神门，右边也一样可以唤醒昏迷（气关在食指第二节，神门在掌后下廉锐骨之端。左边做完右边也如此）。左侧乳根中七壮开始，右边也一样何必等待牙齿长出（自左乳根下起，从上至下七壮为止，右乳根也是如此）。脐下阴交接续续命关，平平三壮凶危停止（阴交在肚脐下半寸，用火三壮）。脊中、身柱到长强，肺俞、阳陵、承山应当（身柱在项骨三节下，从上至下九壮，至长强穴止。肺俞在两饭匙骨缝中，阳陵泉在膝外边下三寸，承山在脚肚尽处）。昆仑、解溪、邱墟穴，涌泉右边也同样疗效好（昆仑在外踝骨后，解溪在系鞋带处，邱墟在外踝骨前，涌泉在脚底中心。左脚做完，右边也如此）。
Whole-body moxibustion with lamp wicks is indeed the most expedient method in pediatrics, possessing the miraculous power of bringing the dead back to life. There are sixty-four acupoints for this fire therapy, corresponding to the numerical changes in the *Yinfu Jing* (Book of the Hidden Talisman). It can disperse wind and release the exterior, promote qi circulation and resolve phlegm, relieve depression and open the chest, awaken consciousness and stop convulsions. For all critical and dangerous conditions, applying the fire will eliminate the disease. When performing this therapy during cold winter months, one must burn a clear flame in the room to prevent the infant from catching cold. The lamp wicks should be of moderate size and soaked in sesame oil. An experienced woman should hold the infant, undress them, remove their hat, and begin at the Jiaosun (SJ20) point on the left ear, strictly following the subsequent rhyme. One must not hesitate or show undue pity when using the fire; do not claim that the number of applications is too high out of compassion for the child's discomfort. Since infants fall ill due to stagnation in the meridians and unsmooth organ qi, the use of fire aims to induce loud crying, thereby allowing the organ qi to flow freely, causing sweating throughout the body, and promoting the smooth circulation of Ying (Nutritive) and Wei (Defensive) qi, leading to immediate results. This fire method implicitly aligns with the circulation of the Microcosmic Orbit; the number of applications cannot be reduced, as fewer applications will be ineffective. If treating umbilical tetanus (Neonatal Tetanus), this method is indispensable. The rhyme and diagrams for the fire points are listed below.
The divine fire passed down from immortals follows natural principles, starting from the Jiaosun (SJ20) meridian (Whenever using the divine fire, regardless of whether the infant is male or female, always start from the left side. Jiaosun is located above the tip of the ear, and the Rong Mai is behind the root of the ear). Tinggong (SI19), Qubin (GB7), and Benshen (GB13) are nearby; next, take Tianrong (SI17) on the right (Tinggong is in front of the ear, Qubin is beside the temple hairline, Benshen is at the corner of the forehead, and Tianrong is below the root of the earlobe. Once the left side is completed, the right side is done similarly). Xinhui (GV22), Chengjiang (CV24), and Left Jianjing (GB21); Quchi (LI11) and Hegu (LI4) can screen out various pathogens (Xinhui refers to the fontanelle, Chengjiang is in the depression below the lower lip, Jianjing is in the depression on the shoulder; since it starts from the left, it is called Left Jianjing. Quchi is at the upper lateral aspect of the elbow crease when flexed, and Hegu is near the metacarpal bones in the web between the thumb and index finger). After passing the Qi Guan (a diagnostic pulse position on the infant's finger), reach Shenmen (HT7); the right side is the same and can awaken coma (Qi Guan is on the second segment of the index finger, Shenmen is at the end of the ulnar styloid process on the distal palmar aspect. Once the left is finished, the right is done similarly). Start with seven moxa cones on the left Rugen (ST18); the right side is the same, why wait for teeth to erupt (Start from below the left Rugen, moving from top to bottom for seven cones; the right Rugen is done similarly). Below the umbilicus, Yinjiao (CV13) continues to Xuming Guan (an emergency point); three flat applications stop the critical danger (Yinjiao is half a cun below the umbilicus, apply three cones). From Jizhong (GV12) and Shenzhu (GV12) to Changqiang (GV1), Feishu (BL13), Yanglingquan (GB34), and Chengshan (BL57) are appropriate (Shenzhu is below the third cervical vertebra, apply nine cones from top to bottom until Changqiang. Feishu is in the intercostal space between the scapulae, Yanglingquan is three cun below the lateral knee, Chengshan is at the end of the calf muscle). Kunlun (BL60), Jiexi (ST41), and Qiuxu (GB40) points; Yongquan (KI1) on the right also yields good effects (Kunlun is behind the lateral malleolus, Jiexi is where the shoelace ties, Qiuxu is anterior to the lateral malleolus, Yongquan is in the center of the sole. Once the left foot is finished, the right is done similarly).