凡着灸治病。才住火。便用赤皮葱薄荷二味。煎汤温淋洗灸疮周回。约一二尺以来。驱
令逐
风气于疮口内出。兼令经脉往来不滞于疮下。自然疮坏疾愈。若灸疮退火痂。后用桃树东
南枝稍。青嫩柳皮二味。等分煎汤温洗灸疮。此二味偏能获灸疮中诸风。若疮内黑烂溃者。
加胡荽三味。等分煎汤。温淋洗灸疮。自然生好肉也。若灸疮疼痛不可忍。多时不效者。加
黄连四味。等分煎汤淋洗。立有神效。
凡贴灸疮。春用柳絮。夏用竹膜。秋用新绵。冬用兔腹上白细毛。猫儿腹毛更佳。
资生经云。今人多以膏药贴之。两三日易全不疼。但以膏药贴则易干尔。若要脓出多而
疾除。不贴膏药尤佳。又法。凡灸疮不瘥者。日别灸六七壮自瘥。
既灸。忌猪鱼热面。生动风冷物。鸡肉最毒。房劳尤当忌也。
又忌法
凡虎兔龙蛇牛马猪羊鸡犬猴鼠。以上十二相属肉物。皆不得食。及以为药。牛黄龙骨龙
齿不可废。又经云。里下人灸后。亦忌饮水浆濯手足。
前项诸法。并散在诸部内。不可寻究。故集之。造次删成。所以省披讨也。
夫病源所起。本于脏腑之脉。并出手足。循环腹背。无所不至。往来出没。难以测量。
将欲
指取其穴。非图莫可。预备之要。非灸不精。故经曰。汤药攻其内。针灸攻其外。则病无所
逃矣。方知针灸之功。过半于汤药矣。然去圣久远。学徒蒙昧。孔穴出入。莫测经源。济弱
扶危。临事多惑。因慨其不逮。鸠集今古名医明堂。以述此篇。用补私阙。庶根据孔知穴。按
经识分。则孔穴亲疏。居然可见矣。旧明堂图。年代久远。传写错误。不足指南。今根据甄权
等所撰。为定云耳。
铜人经云。黄帝问曰。余闻气穴三百六十五。以应一岁。未知其所。愿卒闻之。岐伯稽
首再
拜对曰。窘乎哉问也。其非圣帝。孰能穷其道焉。因请益意尽言其处。雷公问曰。禁服之言
凡刺之理。经脉为始。愿闻经脉之始生。帝答曰。经脉者。所以决死生。处百病。调虚实。
不可不通矣。
凡是施灸治病，刚停火时，立即用赤皮葱和薄荷两味药，煎汤温淋洗灸疮周围，大约一二尺的范围，驱赶风气从疮口排出，同时使经脉在疮下往来通畅。自然疮坏而疾病痊愈。如果灸疮退去火痂后，再用桃树东南枝梢、青嫩柳皮两味药，等分煎汤温洗灸疮。这两味药特别能祛除灸疮中的各种风邪。如果疮内黑烂溃破者，加胡荽三味药，等分煎汤，温淋洗灸疮，自然生好肉。如果灸疮疼痛难忍，多时不效者，加黄连四味药，等分煎汤淋洗，立有神效。
凡是贴灸疮，春季用柳絮，夏季用竹膜，秋季用新绵，冬季用兔腹上白细毛，猫儿腹毛更佳。资生经说：现在的人多用膏药贴敷，两三天后全不疼，但以膏药贴则容易干燥。若要脓出多而病疾速除，不贴膏药尤佳。又法：凡是灸疮不愈者，每天另灸六七壮自会痊愈。
既已施灸，忌食猪、鱼、热面，以及动风冷物，鸡肉最毒，房事尤其应当禁忌。
又忌法：凡是虎、兔、龙、蛇、牛、马、猪、羊、鸡、犬、猴、鼠以上十二属相的肉物，都不得食用，也不得作为药用。牛黄、龙骨、龙齿不可废弃。又经云：乡下人灸后，也忌饮水浆、濯手足。
前项诸法，并散在诸部内，不可寻究。故集之，造次删成，所以省披讨也。
夫病源所起，本于脏腑之脉，并出手足，循环腹背，无所不至，往来出没，难以测量。将欲指取其穴，非图莫可。预备之要，非灸不精。故经曰：汤药攻其内，针灸攻其外，则病无所逃矣。方知针灸之功，过半于汤药矣。然去圣久远，学徒蒙昧，孔穴出入，莫测经源。济弱扶危，临事多惑。因慨其不逮，鸠集今古名医明堂，以述此篇，用补私阙。庶根据孔知穴，按经识分，则孔穴亲疏，居然可见矣。旧明堂图，年代久远，传写错误，不足指南。今根据甄权等所撰，为定云耳。
铜人经云：黄帝问曰：余闻气穴三百六十五，以应一岁，未知其所，愿卒闻之。岐伯稽首再拜对曰：窘乎哉问也。其非圣帝，孰能穷其道焉。因请益意尽言其处。雷公问曰：禁服之言凡刺之理，经脉为始，愿闻经脉之始生。帝答曰：经脉者，所以决死生，处百病，调虚实，不可不通矣。
Whenever moxibustion is applied for treating diseases, immediately after the fire is extinguished, decoct two ingredients—Red-barked Scallion (Allii fistulosi Bulbus) and Mint (Menthae Haplocalyces Herba)—in water to prepare a warm solution. Use this solution to wash and rinse around the moxa sore, covering an area of approximately one or two chi. This helps expel wind pathogens from the wound opening and ensures that the meridians flow smoothly beneath the sore, naturally leading to the sloughing off of necrotic tissue and recovery from disease. If the scab falls off after the moxa burn subsides, use equal parts of the tender tips of the southeast branch of a peach tree (Persicae Ramulus) and fresh willow bark (Salicis Cortex), decoct them in water, and wash the moxa sore with the warm liquid. These two ingredients are particularly effective at dispelling various wind pathogens from the moxa sore. If the wound inside is black, putrid, and ulcerated, add three parts Coriander (Coriandri Fructus), mix equally, decoct in water, and wash the moxa sore with the warm solution; healthy flesh will naturally regenerate. If the pain from the moxa sore is unbearable and persists without improvement over time, add four parts Coptis Rhizome (Coptidis Rhizoma), mix equally, decoct in water, and wash the sore; miraculous effects will be achieved immediately.
For dressing moxa sores: use willow catkins (Salix alba Catkin) in spring, bamboo membrane (Bambusae Membrana) in summer, new cotton wadding in autumn, and fine white hair from a rabbit's belly in winter; hair from a cat's belly is even better. The Zisheng Jing states: Nowadays, people mostly use plaster patches. After two or three days, there is no pain at all, but using plasters makes them dry easily. To promote abundant pus discharge and rapid cure, it is better not to use plasters. Another method: For moxa sores that do not heal, apply six or seven moxa cones daily until they heal.
After moxibustion, avoid consuming pork, fish, hot noodles, and foods that generate wind or are cold in nature. Chicken meat is considered most toxic, and sexual activity should especially be avoided.
Another set of prohibitions: Do not consume the meat of animals corresponding to the twelve Chinese zodiac signs: Tiger, Rabbit, Dragon, Snake, Ox, Horse, Pig, Sheep, Rooster, Dog, Monkey, and Rat. Nor should these meats be used as medicinal materials. However, Bovini Calculus (Niuhuang), Draconis Os (Longgu), and Draconis Dentis Fragmentum (Longchi) must not be discarded. Another classic text states: Commoners who undergo moxibustion should also avoid drinking water or washing their hands and feet.
The aforementioned methods are scattered throughout various sections and are difficult to trace individually. Therefore, they have been collected and compiled hastily to facilitate reference.
The origin of diseases lies in the meridians of the Zang-Fu organs, extending to the hands and feet, circulating through the abdomen and back, reaching everywhere, appearing and disappearing unpredictably, making them difficult to measure. To accurately locate acupoints, diagrams are indispensable. The key to preparation is precision in moxibustion. Thus, the classics state: "Internal medicine treats the interior, while acupuncture and moxibustion treat the exterior; thus, diseases cannot escape." Only then can one realize that the efficacy of acupuncture and moxibustion exceeds half that of herbal decoctions. However, since the time of the Sages has passed long ago, students are ignorant, and the pathways of acupoints remain obscure, making it hard to fathom the source of the meridians. In aiding the weak and rescuing the dangerous, practitioners often feel confused when facing clinical situations. Lamenting this inadequacy, I have gathered the Mingtang (Hall of Acupoints) records of ancient and modern famous physicians to compose this chapter, aiming to supplement personal deficiencies. Hopefully, by understanding the points based on the holes and recognizing the divisions according to the meridians, the proximity and distance of acupoints will become clearly visible. The old Mingtang diagrams are too ancient, with errors in transcription, making them insufficient as guides. Now, based on the writings of Zhen Quan and others, we have established this definitive version.
The Tongren Jing states: The Yellow Emperor asked: "I have heard that there are 365 Qi acupoints, corresponding to the days of a year, but I do not know their locations. I wish to hear about them completely." Qibo bowed twice and replied: "What a profound question! Only a Sage Emperor could exhaustively explore its principles." He then requested permission to explain their locations fully. Leigong asked: "In the Jin Fu text, it says that the principles of needling begin with the meridians. I wish to hear about the origin of the meridians." The Emperor answered: "The meridians are what determine life and death, manage all diseases, and regulate deficiency and excess. They must not be left unexamined."