千金方云。人有老少。体有长短。肤有肥瘦。皆须精思商量。准而折之。又以肌肉文理
解节
缝会宛陷之中。及以手按之病决然。如此仔细安详用心者。乃能得之耳。许希亦云。或身短
而手长。或手短而身长。或胸腹短。或胸腹长。或瘠。或肥。又不可以一概论也。又云。灸
当先阳后阴。言从头向左而渐下。次后头向右而渐下。先上后下。
手有三里五里。足亦有三里五里。手有上廉下廉。足亦有上廉下廉。侧头部有窍阴。足
少阳
亦有窍阴。偃伏部有临泣。足少阳亦有临泣。既有五里矣。劳宫亦名五里。既有光明矣。攒
竹亦名光明。肩有肩井。又有所谓中肩井。足有昆仑。又有所谓下昆仑。太渊太泉之名或殊
天鼎天顶之字有异。丹田初非石门。禾 亦非和 。阳跷实为申脉。本非跗阳。阴跷实为
照海。本非交信。肩 之名。扁骨见于外台。悬钟之名。绝骨童子 之名。前关见于千金注
如此者众。可不审处而针灸耶。苟不审处。则差之毫厘。有寻丈之谬矣。爰举其略。以示
世医。俾之谨于灸穴也。
陈艾好灸。不以多少。择取叶。入臼内用木杵轻捣令热。以细筛隔去青滓。再捣再筛。
如此三次。别以马尾罗子隔之。更再捣罗筛。候柔细黄热为度。
千金方云。黄帝曰。灸不三分。是谓徒冤。炷务大也。小弱乃小作之（又云。小儿七日
以上
周年已还。不过七壮。炷如雀粪）。明堂下经云。凡灸。欲艾炷若根下广三分。若不三分
即火气不能远达。病未能愈。则是艾炷欲其大。惟头与四支则艾炷欲其小。明堂上经乃云
艾炷根据竹筋头作。其病脉粗细状如线。但令当脉灸之。如雀粪大炷。亦能愈疾。又有一途
如腹内疝瘕 癖块伏梁气等。惟须大艾炷。故短剧曰。腹背烂烧四支。则但去风邪而已。
如巨阙鸠尾。虽是胸腹穴。灸之。不过四七炷。只根据竹筋头大。但令正当脉灸之。艾炷若大
复灸多。其人永无心力。如头上灸多。令人失精神。臂脚灸多。令人血脉枯竭。四肢细而
无力。既失精神。又
加于细。令人短寿。此论甚当。故备着之。
《千金方》说：人有老有少，身体有高矮，皮肤有肥瘦，都必须精心思考商量，根据具体情况加以衡量。另外还要依据肌肉纹理、关节缝隙、穴位凹陷之处，以及用手按压时患者感到疼痛明显的部位来确定。像这样仔细、安详、用心操作的人，才能掌握其中的要领。许希也说：有的人身材短小但手臂长，有的人手臂短小但身材高大，有的人胸腹短，有的人胸腹长，有的人消瘦，有的人肥胖，又不能一概而论。又说：施灸应当先阳后阴，即先从头部向左逐渐向下施灸，然后再从头部向右逐渐向下施灸；先上后下。
手经有三里穴和五里穴，足经也有三里穴和五里穴。手经有上廉穴和下廉穴，足经也有上廉穴和下廉穴。侧头部有窍阴穴，足少阳胆经也有窍阴穴。俯卧部位的腧穴有临泣穴，足少阳胆经也有临泣穴。既然已经有了五里穴，劳宫穴也被称为五里。既然已经有了光明穴，攒竹穴也被称为光明。肩部有肩井穴，又有所谓的“中肩井”。足部有昆仑穴，又有所谓的“下昆仑”。太渊穴与太泉穴名称或许不同，天鼎穴与天顶穴字形可能有异。丹田穴起初并非石门穴，禾髎穴也并非和髎穴。阳跷脉实际上是申脉穴，本不是跗阳穴。阴跷脉实际上是照海穴，本不是交信穴。肩髃穴的名称，在《外台秘要》中有记载扁骨相关的描述。悬钟穴的名称，绝骨穴、童子穴的名称，前关穴见于《千金方注》。像这样的情况很多，能不审慎处理就进行针灸吗？如果不审慎处理，那么差之毫厘，就会有寻丈（极大）的谬误了。于是列举其大概，以展示给世间的医生，使他们谨慎对待灸穴。
陈年的艾草适合施灸，不论数量多少，选取艾叶，放入臼内用木杵轻轻捣碎使其发热，用细筛过滤去除青色的渣滓，再捣再筛。如此重复三次，再用马尾罗子过滤，再次捣碎并过筛，等到艾绒变得柔细、呈黄色且温热为止。
《千金方》说：黄帝说：艾灸如果不到三分深，这叫做徒然让病人受冤枉（无效）。艾炷务必做得大一些，如果体质虚弱则稍微做小一些。（又云：出生七天以上到一周岁的婴儿，不超过七壮，艾炷大小如麻雀粪）。《明堂下经》说：凡是施灸，希望艾炷底部宽度达到三分。如果不到三分，火气就不能远达，疾病不能痊愈。所以艾炷希望做大，只有头部和四肢则艾炷希望做小。《明堂上经》却说艾炷要根据竹筋头的大小制作。对于病情脉象粗细状如线者，只要对准经脉施灸，即使艾炷如麻雀粪大小，也能治愈疾病。又有一种情况，如腹内的疝瘕、癖块、伏梁气等，必须使用大艾炷。所以《短剧》说：腹部背部烂烧至四肢，则只是祛除风邪而已。如巨阙、鸠尾穴，虽然是胸腹部的穴位，施灸不过四七（二十八）壮，只根据竹筋头大小即可。只要对准经脉施灸，如果艾炷过大且施灸过多，这个人就会永远失去心力。如果在头部施灸过多，会使人丧失精神。在臂脚施灸过多，会使人血脉枯竭，四肢细小而无力。既失去了精神，又加上身体细弱，使人短寿。这种论述非常恰当，所以详细记录下来。
The *Qianjin Fang* states: People vary in age, from young to old; their bodies differ in height, tall or short; and their skin varies in condition, fat or thin. One must carefully ponder and discuss these factors, measuring and adjusting accordingly. Furthermore, one should rely on the muscle textures, joint fissures, depressions where acupoints are located, and areas that feel distinctly painful upon manual pressure. Only by operating with such meticulousness, calmness, and dedication can one master this art. Xu Xi also stated: Some individuals have a short stature but long arms, while others have short arms but a tall body; some have short chests and abdomens, others long ones; some are emaciated, others obese. These conditions cannot be generalized uniformly. It is further stated that moxibustion should follow the principle of treating Yang meridians before Yin meridians. This means starting from the head, moving gradually downward to the left, and then from the head, moving gradually downward to the right; generally treating upper parts before lower parts.
The hand meridians contain the Sanli (Three Li) and Wuli (Five Li) acupoints, and the foot meridians also have Sanli and Wuli points. The hand meridians have Shanglian (Upper Margin) and Xialian (Lower Margin) acupoints, and the foot meridians similarly possess Shanglian and Xialian points. On the lateral side of the head, there is the Qiaoyin (Aperture of Yin) acupoint, and the Foot-Shaoyang Gallbladder Meridian also has a Qiaoyin point. In prone positions, there is the Linqi (Approaching Tears) acupoint, and the Foot-Shaoyang Gallbladder Meridian also has a Linqi point. Since there is already a Wuli point, Laogong (Palace of Toil) is also named Wuli. Since there is already a Guangming (Bright Light) point, Cuanzhu (Gathering Bamboo) is also named Guangming. There is Jianjing (Shoulder Well) on the shoulder, and there is also what is called Zhongjianjing (Middle Shoulder Well). There is Kunlun (Kunlun Pass) on the foot, and there is also what is called Xia Kunlun (Lower Kunlun). The names Taiyuan (Great Abyss) and Taiquan (Great Spring) may differ slightly; the characters Tianding (Heavenly Tripod) and Tiding (Heavenly Summit) may vary. Dantian (Elixir Field) was originally not Shimen (Stone Gate); Heliao (Grain Hole) is not He Liao (Harmony Hole). Yangqiao (Yang Heel Vessel) is actually Shenmai (Shen Pulse), not Fuyang (Nourishing Yang). Yinqiao (Yin Heel Vessel) is actually Zhaohai (Illuminating Sea), not Jiaoxin (Connecting Heart). The name Jianyu (Shouldle Bone Gap) appears in the *Waitai Miyao* regarding bone structures. The name Xuanzhong (Hanging Middle), Juegu (Broken Bone), Tongzi (Child), and Qian Guan (Front Pass) appear in the annotations of the *Qianjin Fang*. There are many such cases. How can one perform acupuncture and moxibustion without careful deliberation? If one does not deliberate carefully, a difference of a hair's breadth will result in an error of many feet. Therefore, I list these essentials to show to physicians of the world, urging them to be cautious regarding moxa points.
Aged mugwort (Chen Ai) is suitable for moxibustion. Regardless of quantity, select the leaves, place them in a mortar, and gently pound with a wooden pestle until warm. Sift through a fine sieve to remove green dregs. Pound again and sift again. Repeat this three times. Then pass it through a horsehair sieve, pounding and sifting once more. Continue until the mugwort becomes soft, fine, yellow, and warm.
The *Qianjin Fang* states: Huangdi said, "If moxibustion does not reach a depth of three fen, it is considered a wrongful suffering [for the patient]. The moxa cone must be large; if the patient is weak, make it smaller." (It is also stated: For infants older than seven days up to one year, do not exceed seven cones, and the cone size should be like a sparrow's droppings.) The *Mingtang Xia Jing* states: "In all moxibustion, the base of the moxa cone should be wide to three fen. If it is less than three fen, the fire qi cannot reach deeply, and the disease will not heal." Thus, moxa cones should generally be large, except for the head and four limbs, where they should be small. However, the *Mingtang Shang Jing* states that moxa cones should be made according to the size of a bamboo fiber tip. For conditions where the pulse is thin and thread-like, as long as the moxa is applied directly to the meridian, even cones the size of sparrow droppings can cure the disease. In another category, such as abdominal hernias, masses, fixed lumps, or Fu-Liang Qi, large moxa cones are required. Thus, the *Duan Ju* states: "Burning the abdomen and back until the limbs are affected merely expels wind pathogenic factors." For acupoints such as Jueque and Jiutui, although located on the chest and abdomen, moxibustion should not exceed 4x7 (28) cones. The cone size should only be that of a bamboo fiber tip. As long as the moxa is applied correctly to the meridian, if the cones are too large and the number of applications excessive, the person will permanently lose heart energy. Excessive moxibustion on the head causes loss of spirit. Excessive moxibustion on the arms and legs causes depletion of blood vessels, resulting in thin and weak limbs. Losing spirit combined with physical emaciation leads to a short lifespan. This discussion is very appropriate, so it is recorded in detail.