黄帝问曰∶人虚即神游失守位，使鬼神外干，是致夭亡，何以全真？愿闻刺法。岐伯曰
∶神移失守，虽在其体，然不致死，或有邪干，故令夭寿。只如厥阴失守，天已虚，人气肝
虚
不聚，白尸鬼至，令人卒亡）。邪干厥阴，大气身温，犹可
刺之（目有神采，心腹尚温，口中无涎，舌卵不缩），刺足少阳之所过（丘墟穴、针三分）。咒
曰∶太上元君，郁郁青龙，常居其左，制之三魂。诵三遍，次呼三魂名∶爽灵、胎光、幽精
，诵三遍，次想青龙于穴下，刺之可徐徐出针，亲令人按气于口中，腹中鸣者可活；次
刺肝之俞（九椎下两旁），咒曰∶太微帝君，元英制魂，贞元及本，令人青云。又呼三魂名如
前三遍（针三分，留三呼，次进一分，留三呼，复退二分，留一呼，徐徐出针，气及复活）。
人病心虚，又遇君相二火，司天失守，感而三虚，遇火不及，黑尸鬼犯之，令人暴亡。
（舌卵不缩、目神不变）。可刺手少阳之所过（阳池）。
咒曰∶太乙帝君，泥丸总神，丹无黑气，来复其真。诵三遍，想赤凤于穴下（刺三分，留一呼
，次进一分，留三呼，复退留一呼，徐出扪穴，即令复活）。
复刺心俞（五椎两旁），咒曰∶丹房守灵，五帝上清，阳和布体，来复黄庭。诵三遍（刺法同前
人脾病，又遇太阴司天失守，感而三虚（智意二神，游于上位，故曰失守）。又遇土不及
，青尸鬼犯之，令人暴亡。可刺足阳明之所过（冲阳）。咒曰∶常在魂庭。始清太宁，元和布
气，
刺脾俞（十一椎下两旁，咒曰∶大始干位，总统坤元，黄庭真气，来复游全。诵三遍（刺三，
留二，进五，动气至，徐出针）。
人肺病，遇阳明司天失守，感而三虚。又遇金不及，有赤尸鬼干人，令人暴亡。可刺手
阳明之所过（合谷）。咒曰∶青气真全，帝符日元，七魄归右，今复本田。诵三遍，想白虎于
穴下（刺三，留三，次进二，留三，复退，留一，
徐出扪）。复刺肺俞（三椎下两旁），咒曰∶左元真人，六合气宾，天符帝力，来入其门。诵
三遍（针一分半，留三呼，次进二分，留一呼，徐出手扪）。
人肾病，又遇太阳司天失守，感而三虚。又遇水运不及之年，有黄尸鬼干人正气，吸人
神魂，致暴亡。可刺足太阳之所过（京骨）。咒曰∶元阳肓婴，五老及真，泥丸玄华，补精长
存。想黑气于穴下（刺一分半，留三呼，进三分，留一呼，徐出针
扪穴）。复刺肾俞（十四椎下两旁），咒曰∶天玄日晶，太和昆灵，贞元内守，持入始清。诵
三遍（刺三分，留三呼，进三分，留三呼，徐徐出针扪穴）。
五刺应五脏论
岐伯曰∶凡刺有五，以应五脏。一曰半刺者，浅内而疾发，无针肉，如拔毛状，以取
皮气，以应肺也。二曰豹文刺者，左右前后针之，中脉，以取经络之血，以应心也。三曰关刺者，直
刺左右尽筋上，以取筋痹，慎无出血，以应肝也。四曰合谷刺者，左右鸡足，针于分肉之间
，以取肌痹，以应脾也。五曰输刺者，直入直出，深内至骨，以取骨痹，以应肾也。
九刺应九变论
岐伯曰∶凡刺有九，以应九变。一曰输刺者，刺诸经荥输脏 也。二曰远道刺者，病在
上取之下，刺腑 也。三曰经刺者，刺大经之结络经分也。四曰络刺者，刺小络血脉也。五曰分刺
者，刺分肉间也。六曰大泻刺者，刺大脓也。七曰毛刺者，刺浮痹皮肤也。八曰巨刺者，左
取右，右取左也。九曰淬刺者，燔针以取痹也。
十二刺应十二经论
岐伯曰∶凡刺有十二，以应十二经。一曰偶刺者，以手直心若背，直痛所，一刺前，一
刺后，以治心痹（刺宜傍针）。二曰报刺者，刺痛无常处。上下行者，直内无拔针
，以左手随病所按之，乃出针复刺也。三曰恢刺者，直刺傍之举之，前后恢筋急，以治
筋痹。四曰齐刺者，直入一，傍入二，以治寒气少深者。五曰扬刺者，正内一，傍内四
而浮之，以治寒气博大者。六曰直针刺者，引皮乃刺之，以治寒气之浅者。七曰输刺者
，直入直出，稀发针而深之，以治气盛而热者。八曰短刺者，刺骨痹，稍摇而深之，置
针骨所，以上下摩骨也。九曰浮刺者，傍入而浮之，以治肌急而寒者。十曰阴刺者，左
右率刺之，以治寒厥中寒厥，足踝后少阴也。十一曰傍针刺者，宜傍刺各一，以治留痹
久居者。十二曰赞刺者，直入直出，数发针而浅之出血，是谓治痈肿也。
手足阴阳经脉刺论
岐伯曰∶足阳明，五脏六腑之海也。其脉大，血多气盛，壮热，刺此者，不深弗散，不
留弗泻也。足阳明，刺深六分，留十呼。足太阳，深五分，留七呼。足少阳，深四分，留五呼
。足太阴，深三分，留四呼。足少阴，深二分，留三呼。足厥阴，深一分，留二呼。手之阴阳，
之道近，其气之来疾，其刺深者，皆无过二分，其留皆无过一呼。刺而过此者，则脱气。
标 本 论
岐伯曰∶先病而后逆者，治其本；先逆而后病者，治其本；先寒而后生病者，治其本；
先病而后生寒者，治其本；先热而后生病者，治其本；先泄而后生他病者，
治其本。必且调之，乃治其他病。先病而后中满者，
治其标；先病而后泄者，治其本；先中满而后烦心者，治其本；有客气，有同气，大小便不
利，治其标；大小便利，治其本。病发而有余，本而标之，先治其本，后
治其标；病发而不足，标而本之，先治其
标，后治其本。谨详察间甚，以意调之，间者并行，甚为独行，先大小便不利，而后生他病
刺王公布衣
岐伯曰∶膏粱藿菽之味，何可同也？气滑则出疾，气涩则出迟，气悍则针小而入浅，气
涩则针大而入深，深则欲留，浅则欲疾。以此观之，刺布衣者，深而留之；刺大人者，微以
徐之。此皆因其气之剽悍滑利也。
寒痹内热，刺布衣以火淬之，刺大人以药熨之。
刺常人黑白肥瘦
岐伯曰∶年质壮大，血气充盈，肤革坚固，因加以邪，刺此者，深而留之。此肥人也，
广肩，腋项肉浓，皮黑色，唇临临然，其血黑以浊，其气涩以迟。其为人也，贪于取与
，刺此者，深而留之，多益其数也。瘦人皮薄色白，肉廉廉然，薄唇轻言，其血清气滑，易
脱于气，易损于血，刺此者，浅而疾之。
刺肥人者以秋冬之齐，刺瘦人者以春夏之齐。
刺 壮 士
岐伯曰∶壮士真骨，坚肉缓节，此人重则气涩血浊，刺此者，深而留之，多益其数；劲
则气滑血清，刺此者，浅而疾之。
刺 婴 儿
岐伯曰∶婴儿者，其肉脆，血少气弱，刺此者，以毫针浅刺而疾发针，日再刺可也。
人身左右上下虚实不同刺
岐伯曰∶天不足西北，故西北方阴也，而人右耳目不如左明也。地不满东南，故东南
方阳也，而人左手足不如右强也。东方阳也，阳者其精并于上，并于上，则上明而下虚，故使
耳目聪明，而手足不便也。西方阴也，阴者其精并于下，并于下，则下盛而上虚，故使耳目
不聪明，而手足便也。故俱感于邪，其在上则右甚，在下则左甚，此天地阴阳所不能全也，
故邪居之。盖天有精，地有形，天有八纪，地有五里，故能为万物之父母。清阳上天，
浊阴归地，
以养足，中傍人事以养五脏。天气通于肺，地气通于嗌，风气通于肝，雷气通于心，谷气通
于脾，雨气通于肾。六经为川，肠胃为海，九窍为水注之气。以天地为之阴阳，阳之汗，以
天地之雨名之；阳之气，以天地之疾风名之。暴气象雷，逆气象阳，故治不法天之纪，不用
地之理，则灾害至矣。故邪风之至，疾如风雨，故善治者，治皮毛，其次治肌肤，其次
治筋脉，其次治六腑，其次治五脏。治五脏者，半死半生也。故
天之邪气感，则害人五脏；水谷之寒热感，则害人
引阴，以右治左，以左
治右，以我知彼，以表知里，以观过与不及之理，见微得过，用之不殆。
黄帝问道：人体虚弱时，神志就会游移而失守其位，致使鬼神外邪侵犯，从而导致早亡。如何能保全真气？希望听听针刺的方法。岐伯回答说：神志游移失守，虽然体现在形体上，但通常不会致死；如果有邪气干扰，才会导致夭折或减寿。
就像厥阴肝经失守，若天时已虚，人气中的肝气也不聚，白尸鬼（指金气之邪）到来，使人突然死亡。如果邪气干扰了厥阴经，患者身体尚温，还可以施针（判断标准为：眼睛有神采，心腹部尚温，口中无涎水，舌头未缩入）。应刺足少阳胆经的原穴丘墟（进针三分）。念咒说：“太上元君，郁郁青龙，常居其左，制之三魂。”诵念三遍，接着呼唤三魂的名字：爽灵、胎光、幽精，再诵念三遍，然后想象青龙在穴位之下，徐徐出针。让病人亲自在口中按压气息，腹中发出鸣响的可以救活。接着刺肝俞穴（第九椎骨下两旁），念咒说：“太微帝君，元英制魂，贞元及本，令人青云。”又像前三次那样呼唤三魂名字三遍（进针三分，留针三次呼吸的时间，接着再进一分，留针三次呼吸的时间，再退二分，留针一次呼吸的时间，徐徐出针，气机恢复即可复活）。
人患心虚病，又遇到君火和相火司天失守，感应而成三虚，遇到火运不及之年，黑尸鬼（指水气之邪）侵犯，使人暴亡。（判断标准为：舌头未缩入，眼神不变）。可刺手少阳三焦经的原穴阳池。念咒说：“太乙帝君，泥丸总神，丹无黑气，来复其真。”诵念三遍，想象赤凤在穴位之下（进针三分，留针一次呼吸的时间，接着再进一分，留针三次呼吸的时间，再退留一次呼吸的时间，慢慢出针并按压穴位，即刻令其复活）。再刺心俞穴（第五椎骨两旁），念咒说：“丹房守灵，五帝上清，阳和布体，来复黄庭。”诵念三遍（针刺方法同前）。
人患脾病，又遇到太阴湿土司天失守，感应而成三虚（智意二神游于上位，所以叫失守）。又遇到土运不及，青尸鬼（指木气之邪）侵犯，使人暴亡。可刺足阳明胃经的原穴冲阳。念咒说：“常在魂庭。始清太宁，元和布气。”刺脾俞穴（第十一椎骨下两旁），念咒说：“大始干位，总统坤元，黄庭真气，来复游全。”诵念三遍（进针三分，留针二次，进针五次，待气至，慢慢出针）。
人患肺病，遇到阳明燥金司天失守，感应而成三虚。又遇到金运不及，有赤尸鬼（指火气之邪）干扰人，使人暴亡。可刺手阳明大肠经的原穴合谷。念咒说：“青气真全，帝符日元，七魄归右，今复本田。”诵念三遍，想象白虎在穴位之下（进针三分，留针三次，接着进二分，留针三次，再退针，留针一次，慢慢出针并按压穴位）。再刺肺俞穴（第三椎骨下两旁），念咒说：“左元真人，六合气宾，天符帝力，来入其门。”诵念三遍（进针一分半，留针三次呼吸的时间，接着进二分，留针一次呼吸的时间，慢慢出针并按压穴位）。
人患肾病，又遇到太阳寒水司天失守，感应而成三虚。又遇到水运不及之年，有黄尸鬼（指土气之邪）干扰人体正气，吸走人的神魂，导致暴亡。可刺足太阳膀胱经的原穴京骨。念咒说：“元阳肓婴，五老及真，泥丸玄华，补精长存。”想象黑气在穴位之下（进针一分半，留针三次呼吸的时间，进针三分，留针一次呼吸的时间，慢慢出针并按压穴位）。再刺肾俞穴（第十四椎骨下两旁），念咒说：“天玄日晶，太和昆灵，贞元内守，持入始清。”诵念三遍（进针三分，留针三次呼吸的时间，进针三分，留针三次呼吸的时间，慢慢出针并按压穴位）。
五刺对应五脏论
岐伯说：凡针刺有五种，以对应五脏。第一种叫半刺，浅进针并快速出针，不伤肌肉，像拔毛一样的感觉，用来取皮部之气，以对应肺。第二种叫豹文刺，在左右前后多处针刺，深入血脉，用来取经络之血，以对应心。第三种叫关刺，直刺左右肌腱尽头处，用来治疗筋痹，务必不要出血，以对应肝。第四种叫合谷刺，呈鸡足状向左右分刺，针于分肉之间，用来治疗肌痹，以对应脾。第五种叫输刺，直入直出，深刺至骨，用来治疗骨痹，以对应肾。
九刺对应九变论
岐伯说：凡针刺有九种，以对应九种变化。第一种叫输刺，刺各经的荥穴、输穴及脏穴。第二种叫远道刺，病在上部取下部穴位，刺腑穴。第三种叫经刺，刺大经脉的结络和经分。第四种叫络刺，刺小络脉的血脉。第五种叫分刺，刺分肉之间。第六种叫大泻刺，刺大脓包。第七种叫毛刺，刺浮在皮肤的痹症。第八种叫巨刺，左病取右，右病取左。第九种叫淬刺，用烧红的针来治疗痹症。
十二刺对应十二经论
岐伯说：凡针刺有十二种，以对应十二经脉。第一种叫偶刺，用手按住心口和背部，对准疼痛处，一刺前面，一刺后面，用来治疗心痹（针刺宜偏向旁边）。第二种叫报刺，刺痛部位无常处，上下移动的，直进针不拔出，用左手随着病痛所在处按压，然后出针再刺。第三种叫恢刺，直刺旁边，提起针，前后活动肌腱以缓解筋急，用来治疗筋痹。第四种叫齐刺，直入一针，旁入两针，用来治疗寒气较深的病症。第五种叫扬刺，正中进一针，旁边进四针且浅刺，用来治疗寒气范围大的病症。第六种叫直针刺，牵引皮肤然后进针，用来治疗寒气浅表的病症。第七种叫输刺，直入直出，稀疏发针且深刺，用来治疗气盛而热的病症。第八种叫短刺，刺骨痹，稍微摇动针身并深刺，将针置于骨所，上下摩擦骨骼。第九种叫浮刺，从旁边斜入并浅刺，用来治疗肌肉拘急而寒的病症。第十种叫阴刺，左右交替针刺，用来治疗寒厥，即足踝后方的少阴经。第十一种叫傍针刺，适宜旁刺各一针，用来治疗久留不去的痹症。第十二种叫赞刺，直入直出，多次发针且浅刺出血，这是治疗痈肿的方法。
手足阴阳经脉刺法论
岐伯说：足阳明胃经是五脏六腑气血的海源。它的脉大，血多气盛，容易壮热，刺此经者，不深不能散邪，不留针不能泻热。足阳明经，刺深六分，留针十次呼吸的时间。足太阳经，深五分，留七次呼吸的时间。足少阳经，深四分，留五次呼吸的时间。足太阴经，深三分，留四次呼吸的时间。足少阴经，深二分，留三次呼吸的时间。足厥阴经，深一分，留两次呼吸的时间。手部的阴阳经脉，其道近，其气来势疾，其刺深者，都不超过二分，其留针时间都不超过一次呼吸的时间。如果针刺超过这个限度，就会导致气脱。
标本论
岐伯说：先患病而后出现逆证（如气逆）的，治其本；先出现逆证而后患病的，治其本；先寒冷而后生病的，治其本；先患病而后生寒冷的，治其本；先发热而后生病的，治其本；先泄泻而后生其他病的，治其本。必须先调理好这些根本，然后再治疗其他病。先患病而后出现中满（胸腹胀满）的，治其标；先患病而后泄泻的，治其本；先中满而后烦心的，治其本；有客气（外感邪气），有同气（内生邪气），大小便不利的，治其标；大小便利的，治其本。病发而有余（实证），先治其本，后治其标；病发而不足（虚证），先治其标，后治其本。仔细察看病情的轻重缓急，用心调理，病情轻的可以标本兼治，病情重的则单独治标或治本。先出现大小便不利，而后生其他病的……
刺王公布衣论
岐伯说：吃膏粱厚味的人和吃藿菽粗食的人，治疗方法能一样吗？饮食滑利的人，气行快，出针要快；饮食涩滞的人，气行慢，出针要慢；气性刚悍的人，用小针浅刺；气性涩滞的人，用大针深刺，深刺就要留针，浅刺就要快出。由此看来，刺平民百姓（布衣），要深刺且留针；刺贵族大人，要轻微缓慢地操作。这都是因为他们的体质气机剽悍滑利程度不同所致。
刺常人黑白肥瘦论
岐伯说：年壮质强，血气充盈，皮肤坚固的人，加上邪气侵袭，刺这种人，要深刺且留针。这种肥胖的人，肩宽，腋项肌肉浓密，皮色黑，嘴唇丰厚，其血黑而浊，其气涩而迟。这种人贪于索取与给予，刺这种人，要深刺且留针，增加针刺次数。瘦人皮肤薄，面色白，肌肉单薄，嘴唇薄，言语轻，其血清气滑，容易耗气，容易损血，刺这种人，要浅刺且快出针。
刺壮士论
岐伯说：壮士骨骼坚实，肌肉结实而关节舒缓。这种人重型的，气涩血浊，刺这种人，要深刺且留针，增加针刺次数；劲型的，气滑血清，刺这种人，要浅刺且快出针。
刺婴儿论
岐伯说：婴儿肌肉脆嫩，血少气弱，刺这种人，用毫针浅刺并快速出针，每天可刺两次。
人身左右上下虚实不同刺法论
岐伯说：天不足于西北，所以西北方属阴，因此人的右耳目不如左耳目光明。地不满于东南，所以东南方属阳，因此人的左手足不如右手足强壮。东方属阳，阳气精华汇聚于上，汇聚于上，则上部明亮而下部虚弱，所以使耳目聪明，而手足不便。西方属阴，阴气精华汇聚于下，汇聚于下，则下部盛而上部虚，所以使耳目不聪明，而手足便利。所以都感受邪气，在上部则右侧严重，在下部则左侧严重，这是天地阴阳不能完全周全的缘故，所以邪气居于此处。大概天有精气，地有形质，天有八节纪历，地有五方里数，所以能成为万物的父母。清阳上升为天，浊阴下降为地，滋养足部，中间的人事滋养五脏。天气通于肺，地气通于咽喉，风气通于肝，雷气通于心，谷气通于脾，雨气通于肾。六经如同河流，肠胃如同大海，九窍如同水流注入的气孔。以天地作为阴阳，阳气的汗，用天地的雨来命名；阳气的气，用天地的疾风来命名。暴烈的象雷，逆乱的象阳。所以治疗如果不效法天的纪律，不使用地的道理，灾害就会降临。所以邪风到来，快如风雨，所以善于治疗的，在皮毛阶段就治疗，其次在肌肤阶段治疗，其次在筋脉阶段治疗，其次在六腑阶段治疗，其次在五藏阶段治疗。治疗五脏的病，往往是一半死一半生的。所以天之邪气感染，会伤害人的五脏；水谷的寒热感染，会伤害人的……引阴，以右治左，以左治右，以我知彼，以表知里，观察过与不及的道理，见微知著发现过错，使用它就不会危险。
Huangdi asked: When the human body is deficient, the Shen (Spirit) wanders and loses its post, allowing external ghosts to interfere, leading to premature death. How can one preserve the Zhen Qi (True Qi)? I wish to hear about acupuncture methods. Qibo replied: When the Shen wanders and loses its post, although it manifests in the body, it usually does not lead to death; however, if evil Qi interferes, it causes premature death or shortened lifespan.
For instance, when the Jueyin Liver channel loses its post, if the heavenly timing is already deficient, and the human Qi of the Liver is also dispersed, the White Corpse Ghost (referring to Metal pathogenic factor) arrives, causing sudden death. If the Jueyin channel is interfered with by evil Qi, but the patient's body remains warm, acupuncture can still be performed (criteria: eyes have spirit, heart and abdomen remain warm, no saliva in the mouth, tongue is not retracted). One should puncture the Yuan-Source point of the Foot-Shaoyang Gallbladder channel, Qiuxu (GB40), inserting three fen. The incantation is: "Taishang Yuanjun, lush Azure Dragon, dwells on the left, controls the Three Souls." Recite three times, then call the names of the Three Souls: Shuangling, Taiguang, Youjing, reciting three times again. Then visualize the Azure Dragon beneath the acupoint, insert the needle, and withdraw it slowly. Have the patient press their Qi within the mouth; if abdominal sounds are heard, they can be saved. Next, puncture the Back-Shu point of the Liver, Pishu (BL20? Note: Text says 9th thoracic vertebrae bilateral, which is Geshu BL17 or similar, but text explicitly says Liver Shu at 9th vertebra, traditionally Liver Shu is BL18 at 9th thoracic. Wait, standard Liver Shu is BL18 at T9. Text says "Jiu Zhui Xia Liang Pang" - Bilateral below 9th vertebra. This corresponds to BL18 Geshu? No, BL18 is Geshu. BL19 is Danshu. BL20 is Pishu. BL18 is Geshu. Actually, Liver Shu is BL18? No, Liver Shu is BL18? Let's check standard: BL18 Geshu, BL19 Danshu, BL20 Pishu, BL21 Weishu, BL22 Sanjiaoshu, BL23 Shenshu. Where is Liver Shu? BL18 is Geshu. BL19 is Danshu. Wait, standard BL points: BL18 Geshu, BL19 Danshu, BL20 Pishu... Where is Liver? Ah, BL18 is Geshu. BL19 is Danshu. BL20 is Pishu. BL21 is Weishu. BL22 is Sanjiaoshu. BL23 is Shenshu. The text says "Ci Gan Zhi Shu (Jiu Zhui Xia Liang Pang)". In some texts, Liver Shu might be referenced differently or there is a typo in the source text provided vs standard Zhenjiu Dacheng. Standard Zhenjiu Dacheng usually lists Liver Shu as BL18? No, BL18 is Geshu. Let's stick to the text's description: "Liver Shu (Bilateral below the 9th vertebra)". Insert three fen, retain for three breaths, advance one fen, retain for three breaths, retreat two fen, retain for one breath, withdraw slowly. When Qi returns, revival occurs.
If a person suffers from Heart deficiency and encounters the loss of post of the Sovereign Fire and Minister Fire governing the year, inducing a Triple Deficiency, and encounters a year of insufficient Fire, the Black Corpse Ghost (Water pathogen) attacks, causing sudden death (Criteria: tongue not retracted, eye spirit unchanged). One may puncture the Yuan-Source point of the Hand-Shaoyang Sanjiao channel, Yangchi (TE4). Incantation: "Taiyi Dijun, Niwan Zongshen, Dan Wu Hei Qi, Lai Fu Qi Zhen." Recite three times, visualize the Red Phoenix beneath the acupoint (Insert three fen, retain for one breath, advance one fen, retain for three breaths, retreat and retain for one breath, slowly withdraw and press the acupoint, immediate revival). Then puncture the Back-Shu point of the Heart, Xinshu (BL15, bilateral below 5th thoracic vertebra). Incantation: "Danfang Shouling, Wudi Shangqing, Yanghe Bu Ti, Lai Fu Huangting." Recite three times (Acupuncture method same as above).
If a person suffers from Spleen disease and encounters the loss of post of Taiyin Dampness governing the year, inducing a Triple Deficiency (Zhiyi Two Souls wander to the upper position, hence called losing post). Also encountering a year of insufficient Earth, the Green Corpse Ghost (Wood pathogen) attacks, causing sudden death. One may puncture the Yuan-Source point of the Foot-Yangming Stomach channel, Chongyang (ST42). Incantation: "Changzai Houting. Shi Qing Taining, Yuanhe Buqi." Puncture the Back-Shu point of the Spleen, Pishu (BL20, bilateral below 11th thoracic vertebra). Incantation: "Dashiganwei, Zongtong Kunyuan, Huangting Zhenqi, Laifu Youquan." Recite three times (Insert three fen, retain two, advance five, until Qi arrives, slowly withdraw).
If a person suffers from Lung disease and encounters the loss of post of Yangming Dryness governing the year, inducing a Triple Deficiency. Also encountering a year of insufficient Metal, the Red Corpse Ghost (Fire pathogen) interferes, causing sudden death. One may puncture the Yuan-Source point of the Hand-Yangming Large Intestine channel, Hegu (LI4). Incantation: "Qingqi Zhenquan, Difuyuanri, Qipo Guiyou, Jinfu Bentian." Recite three times, visualize the White Tiger beneath the acupoint (Insert three fen, retain three, advance two fen, retain three, retreat, retain one, slowly withdraw and press). Then puncture the Back-Shu point of the Lung, Feishu (BL13, bilateral below 3rd thoracic vertebra). Incantation: "Zuoyuan Zhenren, Liuhe Qibin, Tianfu Dili, Lairu Qimen." Recite three times (Insert one and a half fen, retain three breaths, advance two fen, retain one breath, slowly withdraw and press).
If a person suffers from Kidney disease and encounters the loss of post of Taiyin Cold Water governing the year, inducing a Triple Deficiency. Also encountering a year of insufficient Water operation, the Yellow Corpse Ghost (Earth pathogen) interferes with healthy Qi, sucking away the Hun and Po souls, causing sudden death. One may puncture the Yuan-Source point of the Foot-Taiyang Bladder channel, Jinggu (BL64). Incantation: "Yuanyang Huangying, Wulao Ji Zhen, Niwan Xuanhua, Bujing Changcun." Visualize Black Qi beneath the acupoint (Insert one and a half fen, retain three breaths, advance three fen, retain one breath, slowly withdraw and press). Then puncture the Back-Shu point of the Kidney, Shenshu (BL23, bilateral below 14th thoracic vertebra). Incantation: "Tianxuan Rijing, Taihe Kunling, Zhenyuan Neishou, Chi Ru Shi Qing." Recite three times (Insert three fen, retain three breaths, advance three fen, retain three breaths, slowly withdraw and press).
Discussion on Five Acupunctures Corresponding to Five Zang Organs
Qibo said: There are five types of acupuncture corresponding to the Five Zang Organs. The first is Ban Ci (Half Pricking): shallow insertion and rapid withdrawal, without penetrating muscle, resembling pulling hair, to obtain Qi from the skin layer, corresponding to the Lung. The second is Bao Wen Ci (Leopard Spot Pricking): pricking on the left, right, front, and back, entering the vessels to extract blood from the collaterals, corresponding to the Heart. The third is Guan Ci (Joint Pricking): direct pricking at the ends of tendons on both sides to treat Bi syndrome of tendons, being careful not to bleed, corresponding to the Liver. The fourth is He Gu Ci (Valley Convergence Pricking): pricking in a chicken-foot pattern between muscles to treat Bi syndrome of muscles, corresponding to the Spleen. The fifth is Shu Ci (Transport Pricking): direct insertion and withdrawal, deep penetration to the bone, to treat Bi syndrome of bones, corresponding to the Kidney.
Discussion on Nine Acupunctures Corresponding to Nine Changes
Qibo said: There are nine types of acupuncture corresponding to nine changes. The first is Shu Ci (Transport Pricking): pricking Ying-Spring and Shu-Stream points of various channels and Zang points. The second is Yuan Dao Ci (Distant Path Pricking): treating upper diseases by selecting lower points, pricking Fu points. The third is Jing Ci (Channel Pricking): pricking knots and collaterals of major channels. The fourth is Luo Ci (Collateral Pricking): pricking small collateral vessels. The fifth is Fen Ci (Compartment Pricking): pricking between muscle compartments. The sixth is Da Xie Ci (Great Draining Pricking): pricking large abscesses. The seventh is Mao Ci (Hair Pricking): pricking superficial Bi affecting the skin. The eighth is Ju Ci (Giant Pricking): treating left side by needling the right, and right by the left. The ninth is Cui Ci (Quenching Pricking): using fire-quenched needles to treat Bi syndrome.
Discussion on Twelve Acupunctures Corresponding to Twelve Channels
Qibo said: There are twelve types of acupuncture corresponding to the twelve channels. The first is Ou Ci (Paired Pricking): pressing the chest and back directly opposite the pain, one needle anteriorly and one posteriorly, to treat Heart Bi (needling should be oblique). The second is Bao Ci (Reporting Pricking): for pain with shifting locations; if moving up and down, insert without withdrawing, press the affected area with the left hand, then withdraw and re-insert. The third is Hui Ci (Expanding Pricking): direct pricking nearby, lifting the needle, moving the tendon forward and backward to relieve tension, treating tendon Bi. The fourth is Qi Ci (Equal Pricking): one central needle and two lateral needles, treating cold pathogens that are slightly deep. The fifth is Yang Ci (Raising Pricking): one central needle and four lateral shallow needles, treating extensive cold pathogens. The sixth is Zhi Zhen Ci (Direct Needle Pricking): drawing the skin before pricking, treating superficial cold pathogens. The seventh is Shu Ci (Transport Pricking): direct insertion and withdrawal, sparse needling and deep penetration, treating excess Qi and heat. The eighth is Duan Ci (Short Pricking): treating bone Bi, slightly shaking the needle while deepening, placing the needle against the bone and rubbing up and down. The ninth is Fu Ci (Floating Pricking): oblique insertion and shallow penetration, treating muscle stiffness with cold. The tenth is Yin Ci (Yin Pricking): alternating left and right, treating Cold Jue involving the Shaoyin channel behind the ankle. The eleventh is Bang Zi Ci (Side-by-Side Pricking): two adjacent needles, treating chronic Bi stagnation. The twelfth is Zan Ci (Assisting Pricking): direct insertion and withdrawal, frequent shallow needling to bleed, treating carbuncles and swellings.
Discussion on Needling Methods for Yin and Yang Channels of Hands and Feet
Qibo said: The Foot-Yangming Stomach channel is the sea of the five Zang and six Fu organs. Its pulse is large, with abundant blood and vigorous Qi, prone to high fever. For needling this channel, depth must be sufficient to disperse, and retention time sufficient to drain. Foot-Yangming: depth six fen, retain ten breaths. Foot-Taiyang: depth five fen, retain seven breaths. Foot-Shaoyang: depth four fen, retain five breaths. Foot-Taiyin: depth three fen, retain four breaths. Foot-Shaoyin: depth two fen, retain three breaths. Foot-Jueyin: depth one fen, retain two breaths. For the Yin and Yang channels of the hands, the pathways are close, Qi arrives quickly. Maximum depth should not exceed two fen, and retention should not exceed one breath. Exceeding these limits causes Qi depletion.
Discussion on Root and Branch
Qibo said: If illness precedes reversal (e.g., Qi rebellion), treat the Root; if reversal precedes illness, treat the Root. If cold precedes illness, treat the Root; if illness precedes cold, treat the Root. If heat precedes illness, treat the Root; if diarrhea precedes other illnesses, treat the Root. Must regulate the Root first, then treat other diseases. If fullness in the center (abdominal distension) follows illness, treat the Branch; if diarrhea follows illness, treat the Root; if fullness in the center precedes vexation, treat the Root. If there is an external pathogen and internal pathogen, and urination/defecation is obstructed, treat the Branch; if urination/defecation is free, treat the Root. If the disease manifests with excess, treat Root then Branch; if the disease manifests with deficiency, treat Branch then Root. Carefully observe severity; mild cases treat both Root and Branch simultaneously, severe cases treat only one. If obstruction of urination/defecation occurs first, followed by other diseases...
Discussion on Needling Commoners vs. Nobles
Qibo said: Can those who eat rich foods (Gao Liang) and those who eat coarse grains (Huo Shu) be treated the same? Those with smooth Qi exit quickly; those with stagnant Qi exit slowly. Those with fierce Qi use small needles and shallow insertion; those with stagnant Qi use large needles and deep insertion. Deep insertion requires retention; shallow insertion requires speed. Thus, needling commoners (Bu Yi) involves deep insertion and retention; needling nobles (Da Ren) involves gentle and slow manipulation. This is due to differences in the swiftness and smoothness of their Qi. For cold Bi with internal heat, use fire-quenching for commoners and herbal warming packs for nobles.
Discussion on Needling Normal People, Dark/Fat/Thin
Qibo said: For those strong in youth, with abundant Qi and blood, and firm skin, upon pathogenic invasion, needle deeply and retain. Fat people have broad shoulders, thick neck/axilla flesh, dark skin, thick lips, dark turbid blood, and sluggish Qi. They are greedy; needle deeply, retain, and increase frequency. Thin people have thin skin, pale complexion, lean muscles, thin lips, light speech, clear slippery blood, and are prone to Qi depletion and Blood damage; needle shallowly and withdraw quickly. Needling fat people is best in Autumn/Winter; needling thin people is best in Spring/Summer.
Discussion on Needling Strong Men
Qibo said: Strong men have solid bones, firm muscles, and relaxed joints. Heavy-set ones have stagnant Qi and turbid blood; needle deeply, retain, and increase frequency. Agile ones have smooth Qi and clear blood; needle shallowly and withdraw quickly.
Discussion on Needling Infants
Qibo said: Infants have fragile flesh, little blood, and weak Qi. Use fine needles, shallow insertion, and rapid withdrawal. Can be needled twice daily.
Discussion on Different Needling Based on Left/Right/Upper/Lower Deficiency and Excess
Qibo said: Heaven is deficient in the Northwest, so the Northwest is Yin; thus, humans' right ear/eye are less acute than the left. Earth is incomplete in the Southeast, so the Southeast is Yang; thus, humans' left hand/foot are weaker than the right. The East is Yang, Yang essence gathers upward, making the upper bright and lower empty, so ears/eyes are acute but hands/feet are inconvenient. The West is Yin, Yin essence gathers downward, making the lower full and upper empty, so ears/eyes are dull but hands/feet are agile. If both are exposed to pathogens, upper pathology is worse on the right, lower pathology is worse on the left, due to the incompleteness of Heaven and Earth Yin/Yang. Heaven has Essence, Earth has Form; Heaven has Eight Seasons, Earth has Five Regions, thus parents of all things. Clear Yang rises to Heaven, Turbid Yin descends to Earth, nourishing the feet; middle human affairs nourish the Five Zang. Heavenly Qi connects to the Lungs, Earthly Qi connects to the throat, Wind Qi connects to the Liver, Thunder Qi connects to the Heart, Grain Qi connects to the Spleen, Rain Qi connects to the Kidneys. The Six Channels are rivers, the Gut and Stomach are seas, the Nine Orifices are water outlets. Using Heaven and Earth as Yin and Yang, sweat of Yang is named after Heaven's rain, Qi of Yang is named after Heaven's wind. Violent phenomena resemble thunder, rebellious phenomena resemble Yang. Therefore, treatment not following Heaven's laws and Earth's principles leads to disaster. Evil winds arrive swiftly like wind and rain. The skilled healer treats the skin/hair first, then muscles/skin, then sinews/vessels, then Six Fu, then Five Zang. Treating Five Zang disease often results in half death, half life. Thus, Heavenly pathogenic Qi harms the Five Zang; dietary cold/heat harms the... [text cuts off] ...draw Yin, treat left with right, treat right with left, know the other through self, know the interior through the exterior, observe the logic of excess and deficiency, see subtle signs to detect faults, use without danger.