目 外决于面者为锐 。在内近鼻者为内 。上为外 。下为内 。
锐 内 者。睛外之眼角也。太阴之气主合同束。目外角为锐 。内角为内 者。乃太阴之气。
主乎外内之目 也。太阳为目上纲。阳明为目下纲。上为外 。下为内 者。乃太阳阳明之气。主
于上下之目 也。手太阴主天。足太阴主地。太阳为开。阳明为阖。天地之气。昼明夜晦。人之两
目。昼开夜阖。此人应天地之昼夜开阖者也。一息之中。有开有阖。以应呼吸漏下者也。天地开阖
之气不清。阴阳出入之气混浊。则神志昏而癫狂作矣。是以治癫狂之法。独取手足之太阴太阳阳
明焉。夫肺主皮毛。目之拳毛。天气之所生也。肌肉之精为约束。地气之所生也。目 之外内上下。
又统属天地阴阳之气而为开阖者也。王芳侯曰。癫狂之疾。最为难治。得此篇之理。可批却导 矣。
癫疾始生。先不乐。头重痛。视举目赤甚。作极已而烦心。候之于颜。取手太阳阳明太阴。血
变而止。
夫癫狂之疾。乃阴阳之气。先厥于下。后上逆于巅而为病。故通评虚实篇曰。癫疾厥狂。久逆
之所生也。又曰。
厥成为癫疾。夫少阴者。先天之水火。太阴者。后天之地土。天地水火之气。上下平交者也。厥则
不平而为病矣。水之精为志。火之精为神。先不乐者。神志不舒也。举视目赤者。心气上逆也。癫
甚作极。已而心烦者。厥逆之气。上下于太阴阳明。而复之于少阴之心主也。五色篇曰。庭者、颜
也。首面上于阙庭。王宫在于下极。盖谓天阙在上。王宫在下。故候之于颜者。候天之气色也。身
半以上为阳。手太阴阳明皆主之。故取手太阴阳明。以清天气之混浊。取手太阳。以清君主之心
烦。心主血。血变则神气清而癫疾止矣。
癫疾始作。而引口啼呼喘悸者。候之手阳明太阳。左强者攻其右。右强者攻其左。血变而止。
此论厥气上乘。致开阖不清而为癫疾也。啼悸者。太阳之气混乱也。喘呼者。阳明之气不清也。
太阳主开。阳明主阖。故当候之手阳明太阳。夫天地开阖之气。左旋而右转。故左强者攻其右。右
强者攻其左。莫云从曰。手太阳者心之表。手阳明者肺之表。在心为啼悸。在肺为喘呼。因开阖不
清而啼悸喘呼者。病在表而及于内也。
癫疾始作。先反僵。因而脊痛。候之足太阳阳明太阴。手太阳。血变而止。
癫疾始作。先反僵者。厥气逆于寒水之太阳也。因而脊痛者。寒气乘于地中也。脊。背也。易
曰艮其背。艮为山。止而不动。乃坤土之高阜者。故当候之足太阳阳明太阴。按首节论厥气上乘于
天。及太阳君火。次节论开阖之不清。此节论厥气逆于水土之中。盖天地水火之气不清。而为癫
疾也。复取手太阳者。水火神志相交。足太阳之水邪上逆。必致心主之神气昏乱。故俟其血变。则
神气清矣。沈亮宸曰。以上三证。曰始生始作。
盖厥气始上逆于太阴太阳阳明之气。而未及乎有形之筋骨也。疾在气者。易于清散。其病已入深。
虽司命无奈之何。故骨脉之癫疾。皆多不治。使良医得早从事。则疾可已。身可治也。奈人之所
病。病疾多。而医之所病。病道少。
治癫疾者。常与之居。察其所当取之处。病至。视其有过者泻之。置其血于瓠壶之中。至其发
时。血独动矣。不动灸穷骨二十壮。穷骨者。 骨也。
此言治癫疾者。当分别天地水火之气而治之。太阳之火。日也。随天气而日绕地一周。动而不
息者也。地水者。静而不动者也。常与之居者。得其病情也。察其所当取之处。视其有过者泻之。
谓视疾之在于手足何经而取之也。匏壶。葫芦也。致其血于壶中。发时而血独动者。气相感召也。
如厥气传于手太阴太阳。则血于壶中独动。感天气太阳之运动也。不动者。病入于地水之中。故当
灸骨二十壮。经云陷下则灸之。此疾陷于足太阳太阴。故当灸足太阳之 骨。二者阴之始。十乃
阴之终。地为阴而水为阴也。朱永年曰。素问长刺节论云。初发岁一发。不治则月一发。名曰癫疾。
夫岁一发者。日一岁而一周天。日以应火也。月一发者。月一月而一周天。月以应水也。
骨癫疾者。 齿诸 分肉皆满而骨居。汗出烦 。呕多沃沫。气下泄不治。（ 叶坎面也 音
瞒闷也）
齿者骨之余。分肉属骨。是以骨癫疾者。 齿诸分肉皆满。骨居者。骨肉不相亲也。汗者血之
液。汗出烦 者。病在足少阴肾。而上及于手少阴心也。呕多沃沫。太阴阳明之气上脱也。肾为生
气之原。气下泄。少阴之气
下泄也。阴阳上下离脱。故为不治。莫云从曰。病入骨髓。虽良医无所用其力。故不列救治之法。
此下三证。病在有形之筋骨。故不言太少之阴阳。
筋癫疾者。身倦。挛急大。刺项大经之大杼脉。呕多沃沫。气下泄不治。
病在筋。故身倦挛而脉急大。足太阳主筋。故当刺膀胱经之大杼。呕多沃沫。气下泄者。病有
形之脏腑。而致阴阳之气脱也。
脉癫疾者。暴仆。四肢之脉。皆胀而纵。脉满。尽刺之出血。不满。灸之。挟项太阳。灸带脉
于腰。相去三寸。诸分肉本输。呕多沃沫。气下泄不治。
经脉者。所以濡筋骨而利关节。脉癫疾。故暴仆也。十二经脉皆出于手足之井荥。是以四肢之
脉。皆胀而纵。脉满者。病在脉。故当尽刺之。以出其血。不满者。病气下陷也。夫心主脉。而为
阳中之太阳。不满者。陷于足太阳也。十二脏腑之经俞。皆属于太阳。故当灸太阳于项间。以启陷
下之疾。带脉起于季胁之章门。横束诸经脉于腰间。相去季胁三寸。乃太阳经俞之处也。诸分肉本
俞。 谷之俞穴也。盖使脉内之疾。仍从分肉气分而出。
癫疾者。疾发如狂者。死不治。
夫阴盛者病癫。阳盛者病狂。癫疾者。疾发如狂者。阴阳之气并伤。故死不治。夫阴阳离脱
者死。阴阳两伤者亦死。莫云从曰。阳病速。故疾发。用二者字。以分阴阳。
狂始生先自悲也。喜忘苦怒善恐者。得之忧饥。治之取手太阴阳明。血变而止。及取足太阴阳明。
此以下论狂疾之所生。有虚而有实也。先自悲者。先因于肾虚也。经云。水之精为志。精不上
传于志。而志独悲。故泣出也。喜忘善恐者。神志皆虚也。苦怒者。肝气虚逆也。盖肝木神志。
皆肾精之所生也。此得之忧饥。夫忧则伤肺。饥则谷精不生。肺伤则肾水之生原有亏。谷精不生。则
肾精不足矣。阴不足。则阳盛而为狂。取手太阴阳明者。逆气上乘于手太阴阳明。泻出其血。而逆
气散矣。及取足太阴阳明者。补足太阴阳明。资谷精以助肾气也。此节首论阴虚以致阳狂。即末节
之所谓短气。息短不属。动作气索。补足少阴。去血络也。盖癫狂乃在上之见证。厥逆乃在下之始
因。故篇名癫狂。而后列厥逆。上工之治未病者。治其始蒙也。夫癫疾多因于阴实。狂疾有因于阴
虚。故越人曰。重阴者癫。重阳者狂。盖阴虚则阳盛矣。夫阴虚阳盛。则当泻阳补阴矣。然阴精生于
阳明。而阳气根于阴中。阴阳互相资生之妙用。学人细心体会。大有裨于治道者也。
狂始发。少卧不饥。自高贤也。自辨志也。自尊贵也。善骂詈。日夜不休。治之取手阳明太阳
太阴。舌下少阴。视之盛者皆取之。不盛释之也。
此心气之实狂也。夫阴气盛则多卧。阳气盛则少卧。食气入胃。精气归心。心气实。故不饥。
心乃君主之官。虚则自卑下。实则自尊高。阳明实则骂詈不休。心火盛而传乘于秋金也。肺者心之
盖。火炎上则天气不清矣。故当取手太阳之腑。以泻君火之实。取手阳明太阴。以清乘传之邪。舌
下少阴。心之血络也。此病心之神志。而不在血脉。故当视之。如盛者并皆取之。如不盛。则释之
而勿取也。盖病在无形之神志。皆从腑以清脏。腑
为阳而主气也。如入于血络。则取本脏之脉络矣。马氏曰。上节言始生。而此曰始发。则病已成而
发也。
狂言。惊善笑。好歌乐。妄行不休者。得之大恐。治之取手阳明太阳太阴。此肾病上传于心。
而为心气之实狂也。得之大恐。则伤肾。阴虚阳盛。故狂言而发惊也。经云。心气实则善笑。虚则
善悲。实则心志郁结。故好歌乐以伸舒之。神志皆病。故妄行不休也。取手太阳以清心气之实。取
手阳明太阴。以资肾气之伤。
狂。目妄见。耳妄闻。善呼者。少气之所生也。治之取手太阳太阴阳明。足太阴头两 。
此因肾气少而致心气虚狂也。心肾水火之气。上下相济。肾气少则心气亦虚矣。心肾气虚。是以目
妄见。耳妄闻。善呼者。虚气之所发也。当取手太阳太阴阳明。以清狂妄。补足太阴阳明。以资谷
精。盖水谷入胃。津液各走其道。肾为水脏。受藏五脏之精。气生于精也。本经曰。胃气上注于肺。
其悍气上冲头者。循咽上走虚窍。循眼系入络脑。出 下客主人。循牙车合阳明。并下人迎。此阳
明之气。上走空窍。出于头之两 。不曰足阳明而曰头两 者。盖取阳明中上二焦之气。以纳化水
谷也。按、此节即下文之少气身漯漯也。言吸吸也。盖始见在下之虚。即补少阴之阴。今发于上而
为狂。又当用治狂之法矣。
狂者多食。善见鬼神。善笑而不发于外者。得之有所大喜。治之取足太阴太阳阳明。后取手太
阴太阳阳明。此喜伤心志而为虚狂也。心气虚故饮多食。神气虚。故善见鬼神也。因得之大喜。故
善笑。不发于外者。冷笑而无声也。食气入胃。浊气归心。故当先补足太阴阳明。以养心精。补足
太阳之津。以资神气。后取手太阴太阳阳明以清其狂焉。按因于足少阴者。先取手而后取足。因于手少
阴者。先取足而后取手。皆上下
气交之妙用。
狂而新发。未应如此者。先取曲泉左右动脉。及甚者见血。有顷已。不已。以法取之。灸骨
二十壮。
此总结以上之狂疾。如从下而上者。则当先取肝经之曲泉。应者。谓因于下而应于上也。盖言
狂乃心气虚实之为病。如因于肾气之实虚。皆从水而木。木而火也。故狂而新发。未见悲惊喜怒。
妄见妄闻。如此之证者。先取曲泉左右之动脉。盛者见血即已。盖病从木气清散。而不及于心神矣。
如不已。用灸法以取之。 骨。乃督脉之所循。督脉与肝脉会于头项。故灸骨 。引厥阴之脉气。
复从下散也。按脊骨之尽处为 骨。乃足太阳与督脉交会之处。曰穷骨。曰 骨。曰骨 。盖亦有
所分别也。
风逆。暴四肢肿。身漯漯。唏然时寒。饥则烦。饱则善变。取手太阴表里。足少阴阳明之经。
肉清取荥。骨清取井经也。
经云。厥成为癫疾。盖因厥气上逆。而成癫疾也。夫肾为水脏。风行则水涣。风逆者。因感外
淫之风。以致少阴之气上逆也。风淫末疾。故暴肿四肢。漯漯。寒湿也。唏然。寒竞貌。乃风动水
寒之气。而见此证也。风伤肾水。则心气亦虚。故饥则烦。风木之邪。贼伤中土。故饱则善变也。
取手太阴表里。以清风邪。足少阴阳明之经。以调逆气。清、冷也。肉清者。凉出于肌腠。故取荥
火以温肌寒。盖土主肌肉。火能助土也。骨清者。尚在于水脏。故取井木以泻水邪。余伯荣曰。
取手太阴表里者。取汗也。如用麻黄以通毛窍。配杏子以利肺金。盖里气疏而后表气通也。
厥邪为病也。足暴清。胸将若裂。肠若将以刀切之。烦而不能食。脉大小皆涩。暖取足少阴。
清取足阳明。清则补之。温则泻之。
此足少阴之本气厥逆而为病也。少阴之大络起于肾。下出于气街。循阴股内廉。斜入 中。下
出内踝之后。入足下。少阴之气逆于内。故足暴清也。胸将若裂。肠若将以刀切之。烦而不能食者。
厥气从腹而上及于心胸也。血脉资始于肾。脉来或大或小皆涩者。肾气逆而致经脉之不通也。肾为
生气之原。如身体暖者。实逆也。故当取足少阴以泻之。清者。虚逆也。故当补足阳明。以资肾脏
之精气。以上二节。一因外感之厥。一因本气之厥。皆为癫疾之生始。见厥证而先以治厥之法清之。
即所以治未病也。
厥逆腹胀满。肠鸣。胸满不得息。取之下胸二胁。咳而动手者。与背 以手按之。立快者是也。
此言厥逆之气。上乘于太阴阳明。而将成癫疾也。腹胀满者。乘于足太阴阳明也。肠鸣者。乘
于手阳明也。胸满不得息者。乘于手太阴也。胸下二胁。乃手太阴中府云门之动脉处。背俞者。肺
之俞也。取之下胸二胁。咳而动手者。再以手按其背俞。而病患立快者。是厥逆之气上乘。是成癫
疾矣。病在气。故按之立快。盖言厥癫疾者。在气而不在经也。朱卫公曰。肺合天气。故候于手
太阴。
内闭不得溲。刺足少阴太阳。与 上。以长针。
此承上文而言厥逆之气。惟逆于下而不上乘者也。逆气在下。故内闭不得溲。当刺足少阴太
阳与 上。以
泻逆气。而通其溲便焉。夫足少阴。先天之两仪也。手足太阴阳明。后天之地天也。先后天之气。
锐（眼角）在外侧，靠近面部外侧；内眦（眼角）在内侧，靠近鼻子。上方为外，下方为内。
所谓“锐”和“内”，是指眼睛外侧和内侧的眼角。太阴之气主要主持约束和合拢。眼睛的外侧眼角称为“锐”，内侧眼角称为“内”，这是因为太阴之气主宰着眼内外侧的目系。太阳经是眼睛上方的纲领，阳明经是眼睛下方的纲领。上方为外，下方为内，这是由太阳和阳明之气主宰着眼睛上下方的目系。手太阴肺经主司天，足太阴脾经主司地。太阳经主开，阳明经主阖（闭合）。天地之气，白天明亮，夜晚昏暗。人的两只眼睛，白天睁开，夜晚闭合，这是人体顺应天地昼夜的开阖规律。在一呼一吸之间，也有开有阖，以应合呼吸的节奏。如果天地开阖之气不清，阴阳出入之气混浊，那么神志就会昏乱，从而引发癫狂病。因此，治疗癫狂的方法，专门选取手足三阴三阳中的太阴、太阳、阳明经。肺主皮毛，眼睛的睫毛，是由天气所生；肌肉中的精气形成眼睑的约束功能，是由地气所生。眼睛内外上下的运动，又统属于天地阴阳之气的开阖作用。王芳侯说：癫狂这种疾病，最为难治，但若能理解本篇的道理，就能像批解牛骨一样，顺着纹理剖析，轻松解决。
癫疾刚开始发生时，患者首先感到不快乐，头部沉重疼痛，视物时眼球上翻且眼白红赤严重，极度疲劳后心中烦闷。观察面色应在颜面部位，取用手太阳、手阳明、手太阴经穴，直到血液颜色变化为止。
癫狂这类疾病，是由于阴阳之气先厥逆于下，随后向上逆行至头顶而发病。所以《通评虚实论》中说：“癫疾和厥狂，是由于久逆所致。”又说：“厥逆发展为癫疾。”少阴经代表先天的水火，太阴经代表后天的地土。天地水火之气，本应上下平交平衡。一旦厥逆，就不平衡而致病了。水的精华是志，火的精华是神。开始感到不快乐，是因为神志不舒展。视物时眼球上翻且眼白红赤，是心气上逆的表现。癫疾严重时极度疲惫，随后心烦，这是因为厥逆之气在太阴、阳明之间上下运行，最终影响到少阴之心主。《五色篇》说：“庭”就是颜面。首面位于阙庭之上，王宫（心）位于下极（鼻准之下）。意思是天阙在上，王宫在下。所以观察颜面，是观察天之气色。身体半以上属阳，手太阴、手阳明经都主管这部分，所以取用手太阴、手阳明经，以清除天气的混浊；取用手太阳经，以清除君主（心）的心烦。心主血，血液颜色变正常，则神气清明，癫疾停止。
癫疾刚开始发作时，牵引口角，啼哭呼叫，气喘心悸的，观察手阳明、手太阳经。左侧强急的攻治右侧，右侧强急的攻治左侧，直到血液颜色变化为止。
这里论述的是厥气上乘，导致开阖不清而引发癫疾。啼哭心悸，是太阳之气混乱；气喘呼叫，是阳明之气不清。太阳经主开，阳明经主阖，所以应当观察手阳明、手太阳经。天地的开阖之气，左旋右转，所以左侧强急的攻治右侧，右侧强急的攻治左侧。莫云从说：手太阳经是心的表经，手阳明经是肺的表经。在心表现为啼悸，在肺表现为喘呼。因为开阖不清而导致啼悸喘呼，说明病在表而波及到里。
癫疾刚开始发作时，先出现身体反张僵硬，进而脊背疼痛的，观察足太阳、足阳明、足太阴经以及手太阳经，直到血液颜色变化为止。
癫疾刚开始发作时先出现身体反张僵硬，是因为厥气逆犯寒水之性的太阳经。进而脊背疼痛，是因为寒气侵袭地中之土。脊，指背部。《易经》说“艮其背”，艮卦象征山，静止不动，是坤土的高阜部分。所以应当观察足太阳、足阳明、足太阴经。按第一节论述厥气上乘于天及太阳君火，第二节论述开阖不清，这一节论述厥气逆犯水土之中。大概天地水火之气不清，从而引发癫疾。再取用手太阳经，是因为水火神志相交，足太阳的水邪上逆，必然导致心主的神气昏乱。所以等待血液颜色变化，神气就清明了。沈亮宸说：以上三种证候，都说“始生”、“始作”。
大概是厥气刚开始上逆于太阴、太阳、阳明之气，还未波及到有形的筋骨。病在气分，容易清散。如果病已深入，即使是神医也无可奈何。所以涉及骨脉的癫疾，大多难以治愈。如果良医能尽早诊治，疾病就可以痊愈，身体就可以治好。无奈人们所担忧的，往往是疾病繁多，而医生所担忧的，往往是治疗方法太少。
治疗癫疾的人，应当常与患者居住在一起，观察应当取穴的部位。病发时，观察有过盛的经脉并泻之，将放出的血置于葫芦壶中。等到患者发作时，壶中的血会独自跳动。如果不跳动，就在穷骨处灸二十壮。穷骨，就是骶骨。
这里说治疗癫疾，应当分别天地水火之气来治疗。太阳之火，如同太阳，随天气每天绕地球一周，动个不停。地水则是静而不动的。常与患者居住，是为了了解病情。观察应当取穴的部位，视有过盛的经脉而泻之，意思是观察疾病在于手足哪条经脉而取穴。匏壶，即葫芦。将血放入壶中，发作时血独自跳动，是气相互感召的结果。如果厥气传入手太阴、手太阳经，则壶中的血独自跳动，这是感应手太阳经的天气运动。如果不跳动，说明病入地水之中，所以应当灸骶骨二十壮。经文说“陷下则灸之”。此疾陷入足太阳、足太阴经，所以应当灸足太阳经的骶骨。二为阴之始，十为阴之终。地为阴，水也为阴。朱永年说：《素问·长刺节论》说：“初发时一年发作一次，不治疗则每月发作一次，名叫癫疾。”一年发作一次，是一年一周天，日对应火。每月发作一次，是一月一周天，月对应水。
骨癫疾，牙齿及周围的分肉都饱满，骨骼显露，出汗，心烦，呕吐大量涎沫，气向下泄脱的，不治。（ 叶坎面也 音瞒闷也）
牙齿是骨的余气，分肉属于骨。所以骨癫疾表现为牙齿及周围分肉都饱满。“骨居”，指骨肉不相亲附。汗是血的液汁，出汗且心烦，说明病在足少阴肾，而上及于手少阴心。呕吐大量涎沫，是太阴、阳明之气上脱。肾是生气的源头，气向下泄脱，是少阴之气下泄。阴阳上下离脱，所以是不治之症。莫云从说：病入骨髓，即使是良医也无能为力，所以不列出救治方法。以下三个证候，病在有形的筋骨，所以不谈太少阴阳。
筋癫疾，身体疲倦，拘挛紧急，脉象大，针刺颈部大经的大杼脉。呕吐大量涎沫，气向下泄脱的，不治。
病在筋，所以身体疲倦拘挛而脉象急大。足太阳经主筋，所以应当刺膀胱经的大杼穴。呕吐大量涎沫，气向下泄脱，是有形的脏腑病变，导致阴阳之气脱失。
脉癫疾，突然跌倒，四肢的脉络都胀满而弛纵，脉象满实，全部针刺出血。如果脉不满实，就施灸。挟项部的太阳经，以及在腰部距离季胁三寸处的带脉，还有各分肉的本输穴。呕吐大量涎沫，气向下泄脱的，不治。
经脉的作用是濡养筋骨而滑利关节。脉癫疾，所以突然跌倒。十二经脉都出于手足的井荥穴，所以四肢的脉络都胀满而弛纵。脉满实，说明病在脉，所以应当全部针刺以放出血液。如果脉不满实，说明病气下陷。心主脉，而为阳中之太阳。脉不满实，说明陷入足太阳经。十二脏腑的经俞，都属于太阳，所以应当灸项间的太阳经，以提起下陷的疾病。带脉起于季胁的章门穴，横向束缚诸经脉于腰间，距离季胁三寸，那是太阳经俞的部位。诸分肉本俞，是谷气的俞穴。大概使脉内的疾病，仍然从分肉气分出。
阴盛者病癫，阳盛者病狂。癫疾发作时像狂症一样，说明阴阳之气都受损，所以死，不治。阴阳离脱者死，阴阳两伤者亦死。莫云从说：阳病迅速，所以用“疾发”二字，以区分阴阳。
狂病刚开始产生时，先自行悲伤，喜欢遗忘，痛苦愤怒，善于恐惧的，得自忧愁和饥饿。治疗取手太阴、手阳明经，血液颜色变化为止。以及取足太阴、足阳明经。
以下论述狂病的产生，有虚有实。先自行悲伤，是因为起初肾虚。经文说：水的精华是志。精不能上传于志，而志独自悲伤，所以哭泣。喜欢遗忘，善于恐惧，是神志皆虚。痛苦愤怒，是肝气虚逆。大概肝木的神志，都是肾精所生。这得自忧愁和饥饿。忧愁伤肺，饥饿则谷精不生。肺伤则肾水生源亏缺，谷精不生则肾精不足。阴不足，则阳盛而为狂。取手太阴、手阳明经，是因为逆气上乘于手太阴、手阳明经，泻出其血，逆气就消散了。取足太阴、足阳明经，是补足太阴、足阳明经，资助谷精以助肾气。本节首先论述阴虚以致阳狂，即末节所说的短气，呼吸短促不连续，动作时气力耗尽，补足少阴，去除血络瘀滞。大概癫狂是在上的见证，厥逆是在下的始因。所以篇名癫狂，而后列述厥逆。上工治未病，治疗其萌芽状态。癫疾多因于阴实，狂疾有因于阴虚，所以《难经》说：“重阴者癫，重阳者狂。”大概阴虚则阳盛。阴虚阳盛，则应当泻阳补阴。然而阴精生于阳明，阳气根于阴中，阴阳互相滋生的妙用，学者细心体会，对治病之道大有裨益。
狂病刚发作时，睡眠少，不知饥，自认为贤能，自认为明辨，自认为尊贵，善于骂人，日夜不停。治疗取手阳明、手太阳、手太阴经，以及舌下少阴经。观察这些穴位，盛实的都取之，不盛实的放弃不取。
这是心气实的狂症。阴气盛则多卧，阳气盛则少卧。食气入胃，精气归心。心气实，所以不知饥。心是君主之官，虚则自卑下，实则自尊高。阳明实则骂人不停，是心火盛而传乘于秋金（肺）。肺是心的盖子，火炎上则天气不清。所以应当取手太阳腑，以泻君火之实；取手阳明、手太阴，以清除乘传的邪气。舌下少阴，是心的血络。此病在心之神志，而不在血脉，所以应当观察。如盛实的都取之，如不盛实，则放弃不取。大概病在无形的神志，都从腑来清脏。腑为阳而主气。如果进入血络，则取本脏的脉络。马氏说：上一节说“始生”，这里说“始发”，则病已成而发作。
胡言乱语，易惊，喜欢笑，喜欢唱歌娱乐，妄行不止的，得自大惊。治疗取手阳明、手太阳、手太阴经。
这是肾病上传于心，成为心气实的狂症。得自大惊，则伤肾。阴虚阳盛，所以胡言乱语而发惊。经文说：心气实则喜欢笑，虚则喜欢悲伤。实则是心志郁结，所以喜欢唱歌娱乐以舒展。神志都病了，所以妄行不止。取手太阳以清心气之实，取手阳明、手太阴以资助肾气之伤。
狂，眼睛看见不存在的东西，耳朵听到不存在的声音，喜欢呼喊的，得自少气。治疗取手太阳、手太阴、手阳明经，以及足太阴经的头两侧颞部。
这是因为肾气少而导致心气虚狂。心肾水火之气，上下相济。肾气少则心气也虚。心肾气虚，所以眼睛看见不存在的东西，耳朵听到不存在的声音，喜欢呼喊，是虚气所发。应当取手太阳、手太阴、手阳明经，以清除狂妄；补足太阴、足阳明经，以资助谷精。大概水谷入胃，津液各行其道。肾是水脏，受藏五脏之精，气生于精。《灵枢》说：胃气上注于肺，其悍气上冲头部的，沿咽上行走空窍，沿眼系入络脑，出颧下客主人穴，沿牙车合阳明经，并下行至人迎。这是阳明之气，上行空窍，出于头的两侧颞部。不说足阳明而说头两侧颞部，大概是取阳明中上二焦之气，以纳化水谷。按：本节即下文所说的“少气身漯漯，言吸吸也”。大概始见在下之虚，即补少阴之阴。现在发于上而为狂，又当用治狂的方法。
狂人多食，善于看见鬼神，善于笑但不发于外的，得自大喜。治疗取足太阴、足太阳、足阳明经，后取手太阴、手太阳、手阳明经。
这是喜伤心志而为虚狂。心气虚故饮食多，神气虚故善于看见鬼神。因为得自大喜，所以善于笑。不发于外，是指冷笑无声。食气入胃，浊气归心，所以应当先补足太阴、足阳明经，以养心精；补足太阳经的津，以资神气。后取手太阴、手太阳、手阳明经以清除其狂。按：因于足少阴者，先取手而后取足；因于手少阴者，先取足而后取手。这都是上下气交的妙用。
狂病新发，症状尚未达到上述程度的，先取曲泉左右动脉，严重的见血。过一会儿就好了，如果不好，依法取穴。灸骶骨二十壮。
这是总结以上各种狂病。如病从下而上，则应当先取肝经的曲泉穴。应，指因于下而应于上。大概说狂是心气虚实导致的疾病。如因于肾气的实虚，都是从水而木，木而火。所以狂病新发，未见悲伤惊恐喜怒、妄见妄闻等症状的，先取曲泉左右的动脉。盛实的见血即好。大概病从木气清散，而不波及心神。如果不好，用灸法治疗。骶骨，是督脉所循行。督脉与肝脉会于头项，所以灸骶骨，引厥阴之脉气，重新从下疏散。按：脊骨尽头为骶骨，是足太阳与督脉交会之处，叫穷骨，也叫骶骨，或称髂骨。大概有所区别。
风逆，突然四肢肿胀，身体冷湿，时时畏寒，饥饿时心烦，饱食时情绪多变。取手太阴表里经，足少阴、足阳明经。肉分取荥穴，骨分取井穴和经穴。
经文说：厥逆发展为癫疾。大概因厥气上逆，而成癫疾。肾为水脏，风行则水涣。风逆，是因感受外淫之风，以致少阴之气上逆。风淫末疾，所以突然四肢肿胀。漯漯，指寒湿。唏然，指寒冷战栗的样子。这是风动水寒之气而出现此证。风伤肾水，则心气也虚，所以饥饿时心烦。风木之邪贼伤中土，所以饱食时情绪多变。取手太阴表里经，以清风邪；取足少阴、足阳明经，以调逆气。清，指冷。肉清，指凉出于肌腠，所以取荥火穴以温肌寒。大概土主肌肉，火能助土。骨清，指尚在于水脏，所以取井木穴以泻水邪。余伯荣说：取手太阴表里经，是取汗法。如用麻黄以通毛窍，配杏仁以利肺金。大概里气疏而后表气通。
厥邪致病，足部突然清冷，胸部像要裂开，肠道像被刀切一样疼痛，心烦而不能进食，脉象大小皆涩。暖取足少阴，清取足阳明。清冷则补之，温暖则泻之。
这是足少阴的本气厥逆致病。少阴的大络起于肾，下行出于气街，沿大腿内侧，斜入腘中，下行出内踝之后，入足底。少阴之气逆于内，所以足部突然清冷。胸部像要裂开，肠道像被刀切一样疼痛，心烦而不能进食，是厥气从腹上及于心胸。血脉资始于肾，脉来或大或小皆涩，是肾气逆而致经脉不通。肾是生气的源头，如身体温暖，是实逆，所以应当取足少阴以泻之。清冷，是虚逆，所以应当补足阳明，以资助肾脏的精气。以上两节，一节因外感之厥，一节因本气之厥，都是癫疾产生的起始。见到厥证而先用治厥的方法清除，就是治未病。
厥逆腹胀满，肠鸣，胸满呼吸困难，取下胸第二肋间，咳嗽时动手指的，配合背部腧穴，用手按压，立即感觉舒服的，就是正确的穴位。
这里说厥逆之气，上乘于太阴、阳明，将要成癫疾。腹胀满是厥气乘于足太阴、足阳明。肠鸣是乘于手阳明。胸满呼吸困难是乘于手太阴。胸下第二肋间，是手太阴中府、云门穴的动脉处。背俞，是肺的俞穴。取下胸第二肋间，咳嗽时动手指的，再以手按其背俞，而病患立即感觉舒服的，是厥逆之气上乘，即将成癫疾。病在气，所以按压立即舒服。大概说厥癫疾，在气而不在经。朱卫公说：肺合天气，所以候于手太阴。
这是承接上文而言厥逆之气，只逆于下而不上乘的。逆气在下，所以内闭小便不通。应当刺足少阴、足太阳以及骶骨上部，用长针以泻逆气，通其小便。夫足少阴，是先天的两仪。手足太阴、阳明，是后天的地天。先后天之气，
Rui (the outer canthus) is located on the lateral side of the face, while Nei (the inner canthus) is medial, near the nose. The upper aspect is considered external, and the lower aspect internal.
The terms "Rui" and "Nei" refer to the lateral and medial canthi of the eye, respectively. The Qi of the Taiyin meridian primarily governs contraction and binding. The lateral canthus is termed "Rui," and the medial canthus "Nei," because the Qi of the Taiyin meridian governs the ocular systems at these internal and external aspects. The Taiyang meridian serves as the governing structure for the upper eyelid/eye region, while the Yangming meridian governs the lower aspect. The upper being external and the lower internal reflects the governance of the ocular regions by the Qi of the Taiyang and Yangming meridians. The Hand-Taiyin Lung meridian corresponds to Heaven, and the Foot-Taiyin Spleen meridian corresponds to Earth. The Taiyang meridian governs opening, and the Yangming meridian governs closing. The Qi of Heaven and Earth is bright during the day and dark at night. Human eyes open during the day and close at night, mirroring the opening and closing rhythms of Heaven and Earth. Within each breath, there is opening and closing, corresponding to the rhythm of respiration. If the opening and closing Qi of Heaven and Earth becomes turbid, and the entering and exiting Qi of Yin and Yang becomes mixed and impure, then the Shen (Spirit) and Zhi (Will) will become confused, leading to the onset of Dian-Kuang (epilepsy and mania). Therefore, the treatment for Dian-Kuang specifically selects points from the Taiyin, Taiyang, and Yangming meridians of both the hands and feet. The Lung governs the skin and hair; the eyelashes are generated by Heavenly Qi. The essence of muscle forms the constraints of the eyelids, generated by Earthly Qi. The movements of the eyes in all directions are collectively governed by the opening and closing mechanisms of Heaven, Earth, Yin, and Yang Qi. Wang Fanghou stated: "Dian-Kuang is a difficult disease to treat, but understanding the principles of this chapter allows one to dissect it with ease, like carving bone."
When Dian-Ji (epilepsy/melancholic psychosis) first begins, the patient initially feels unhappy, experiences heavy head pain, looks upward with intensely red eyes, and after extreme fatigue, feels mental restlessness. Observation should focus on the facial area (Yan). Points from the Hand-Taiyang, Hand-Yangming, and Hand-Taiyin meridians are selected until the blood color changes.
Dian-Kuang diseases arise when Yin and Yang Qi first jues (reverses) downward and then rebels upward to the vertex, causing pathology. Thus, the *Tong Ping Xu Shi Pian* states: "Dian-Ji and Jue-Kuang are generated by prolonged reversal." It also says: "Jue evolves into Dian-Ji." The Shaoyin meridian represents the先天 (innate) Water and Fire, while the Taiyin meridian represents the 后天 (acquired) Earth. The Qi of Heaven, Earth, Water, and Fire should intersect and balance above and below. When Jue occurs, this balance is lost, leading to disease. The essence of Water is Zhi (Will), and the essence of Fire is Shen (Spirit). Initial unhappiness indicates that Shen and Zhi are not舒展 (smooth/unfettered). Looking upward with red eyes indicates Heart Qi rebelling upward. When Dian is severe and leads to extreme exhaustion, followed by mental irritability, it is because the Jue Qi moves up and down between the Taiyin and Yangming, ultimately affecting the Heart Master of the Shaoyin. The *Se Wu Pian* states: "Ting" refers to the forehead/facial area. The head and face are located above the Que Ting (Gate Courtyard), while the Wang Gong (Heart) is located at the lower extremity (below the nose). This means the Heavenly Gate is above, and the Royal Palace (Heart) is below. Observing the Yan (face) is observing the Qi color of Heaven. The upper half of the body belongs to Yang, governed by the Hand-Taiyin and Hand-Yangming meridians. Therefore, selecting Hand-Taiyin and Hand-Yangming clears the turbidity of Heavenly Qi, while selecting Hand-Taiyang clears the Heart's irritability. Since the Heart governs Blood, when the blood color normalizes, the Shen Qi clears, and Dian-Ji stops.
When Dian-Ji first manifests with mouth deviation, crying, calling, panting, and palpitations, observe the Hand-Yangming and Hand-Taiyang meridians. If the left side is rigid, treat the right; if the right is rigid, treat the left. Stop when the blood color changes.
This section discusses how Jue Qi ascending causes unclear opening and closing, leading to Dian-Ji. Crying and palpitations indicate chaos in Taiyang Qi; panting and calling indicate uncleanness in Yangming Qi. Since Taiyang governs opening and Yangming governs closing, one must observe the Hand-Yangming and Hand-Taiyang meridians. The opening and closing Qi of Heaven and Earth rotates left and turns right; thus, rigidity on the left is treated on the right, and vice versa. Mo Yuncong stated: "Hand-Taiyang is the exterior of the Heart, and Hand-Yangming is the exterior of the Lung. In the Heart, it manifests as crying and palpitations; in the Lung, as panting and calling. Because unclear opening and closing leads to these symptoms, the disease is in the exterior but affects the interior."
When Dian-Ji first manifests with initial opisthotonos (body stiffening backward) followed by spinal pain, observe the Foot-Taiyang, Foot-Yangming, Foot-Taiyin, and Hand-Taiyang meridians. Stop when the blood color changes.
Initial opisthotonos in Dian-Ji occurs because Jue Qi rebels against the Cold-Water nature of the Taiyang meridian. Spinal pain follows because Cold Qi invades the Earthly center. The spine refers to the back. The *I Ching* states "Gen its back"; Gen symbolizes the mountain, stillness, and immobility, representing the high mounds of Kun Earth. Therefore, one should observe the Foot-Taiyang, Foot-Yangming, and Foot-Taiyin meridians. While the first section discussed Jue Qi ascending to Heaven and Taiyang Ministerial Fire, and the second discussed unclear opening/closing, this section discusses Jue Qi reversing in the Water and Earth. Impurity in the Qi of Heaven, Earth, Water, and Fire generates Dian-Ji. Re-selecting the Hand-Taiyang meridian is because Water and Fire interact with Shen and Zhi; rebellion of Water Evil from Foot-Taiyang inevitably confuses the Shen Qi of the Heart Master. Waiting for the blood color to change ensures the Shen Qi clears. Shen Liangchen said: The three preceding syndromes use the terms "initial generation" and "initial onset."
This implies that Jue Qi has just begun to rebel in the Qi of Taiyin, Taiyang, and Yangming, without yet reaching the有形 (formative) sinews and bones. Disease in the Qi level is easy to disperse. If the disease has penetrated deeply, even a master physician cannot help. Thus, Dian-Ji involving bones and vessels is often untreatable. If a good physician treats it early, the disease can be cured, and the body healed. However, people worry about many diseases, while physicians worry about few methods.
Physicians treating Dian-Ji should reside with the patient to observe where points should be taken. When the disease strikes, observe the excess areas and drain them. Place the extracted blood in a gourd vessel. At the time of attack, the blood in the vessel will move independently. If it does not move, moxa twenty cones on the Qionggu (coccyx/sacrum). Qionggu refers to the sacrum.
This explains that treating Dian-Ji requires distinguishing and treating the Qi of Heaven, Earth, Water, and Fire. The Fire of Taiyang is like the sun, circling the earth daily, moving ceaselessly. Earth and Water are static. Residing with the patient allows understanding of the condition. Observing where to take points and draining excess means identifying which hand or foot meridian is affected. A gourd vessel is a calabash. Placing blood in it, where it moves independently during an attack, is due to mutual resonance of Qi. If Jue Qi transmits to Hand-Taiyin and Hand-Taiyang, the blood moves independently, resonating with the movement of Heavenly Taiyang Qi. If it does not move, the disease has entered Earth and Water, so one must moxa the sacrum twenty cones. The classic states, "If sinking, moxa." This disease sinks into Foot-Taiyang and Foot-Taiyin, so one moxas the sacrum of Foot-Taiyang. Two is the beginning of Yin, ten is the end of Yin. Earth is Yin, and Water is Yin. Zhu Yongnian said: The *Su Wen · Chang Ci Jie Lun* states: "In the initial stage, it attacks once a year; if untreated, it attacks once a month, named Dian-Ji." Attacking once a year corresponds to the sun completing a cycle in a year, associating Sun with Fire. Attacking once a month corresponds to the moon completing a cycle in a month, associating Moon with Water.
Gu Dian Ji (Bone Dian-Ji): Teeth and surrounding muscles are full/distended, bones protrude, sweating, irritability, vomiting much saliva/phlegm, Qi leaking downward. This is untreatable. (Note: 叶坎面也 音瞒闷也 - likely textual corruption referring to facial features or sensation).
Teeth are the surplus of bone; muscles belong to bone. Thus, Gu Dian-Ji presents with fullness in teeth and surrounding muscles. "Bone Ju" means bone and flesh are not closely united. Sweat is the fluid of blood. Sweating and irritability indicate disease in Foot-Shaoyin Kidney extending to Hand-Shaoyin Heart. Vomiting much saliva indicates rebellion of Taiyin and Yangming Qi. The Kidney is the source of generating Qi; Qi leaking downward indicates Shaoyin Qi descending uncontrollably. With Yin and Yang separating above and below, it is untreatable. Mo Yuncong said: Once disease enters the bone marrow, even a good physician has no power, so no rescue method is listed. The following three syndromes involve formative sinews and bones, hence discussing Tai/Shao Yin is omitted.
Jin Dian Ji (Sinew Dian-Ji): Body fatigue, spasms/tightness, large pulse. Puncture the Da Shu point of the major channel in the neck. Vomiting much saliva, Qi leaking downward: untreatable.
Disease in sinews causes body fatigue, spasms, and a tight/large pulse. Foot-Taiyang governs sinews, so puncture Da Shu of the Bladder meridian. Vomiting saliva and Qi leakage indicate disease in formative organs causing loss of Yin/Yang Qi.
Mai Dian Ji (Vessel Dian-Ji): Sudden collapse, swelling and flaccidity of pulses in four limbs, full pulses. Pierce all to bleed. If not full, moxa. Moxa Taiyang at the nape, Dai Mai at the waist (three cun from hypochondrium), and Ben Shu points of various muscles. Vomiting much saliva, Qi leaking downward: untreatable.
Meridians nourish sinews and benefit joints. Mai Dian-Ji causes sudden collapse. The twelve meridians originate from Jing-River points of hands and feet, causing swelling and flaccidity in limb pulses. Full pulses indicate disease in vessels, requiring piercing all to bleed. Not full indicates sinking Qi. The Heart governs vessels and is the Great Yang within Yang. Not full indicates sinking into Foot-Taiyang. The acupoints of the twelve zang-fu belong to Taiyang, so moxa Taiyang at the nape to lift sinking disease. Dai Mai originates at Zhang Men in the hypochondrium, encircling the waist, three cun from the hypochondrium, where Taiyang acupoints are located. Ben Shu of muscles are acupoints of Grain Qi. This allows vessel disease to exit through muscle Qi layers.
Dian-Ji manifesting like Kuang (mania) at onset: death, untreatable.
Excess Yin causes Dian; Excess Yang causes Kuang. Dian-Ji manifesting like Kuang indicates damage to both Yin and Yang Qi, hence death. Separation of Yin and Yang leads to death; damage to both Yin and Yang also leads to death. Mo Yuncong said: Yang disease is rapid, hence "rapid onset." These two characters distinguish Yin and Yang.
Kuang (Mania) begins with self-sadness, forgetfulness, bitter anger, and fear, caused by worry and hunger. Treat by selecting Hand-Taiyin and Hand-Yangming until blood color changes, and also select Foot-Taiyin and Foot-Yangming.
The following discusses the origin of Kuang, involving both deficiency and excess. Initial sadness stems from initial Kidney deficiency. The classic states: Essence of Water is Zhi. If Essence does not transmit upward to Zhi, Zhi becomes sad alone, causing tears. Forgetfulness and fear indicate emptiness of Shen and Zhi. Bitter anger indicates deficiency and rebellion of Liver Qi. Liver Wood Shen and Zhi are generated by Kidney Essence. Worry injures Lung; hunger prevents grain essence production. Lung injury depletes Kidney Water source; lack of grain essence depletes Kidney Essence. Yin deficiency leads to Yang excess and Kuang. Selecting Hand-Taiyin and Hand-Yangming drains rebellious Qi via bloodletting. Selecting Foot-Taiyin and Foot-Yangming tonifies them to aid Kidney Qi via grain essence. This section discusses Yin deficiency leading to Yang Kuang, corresponding to the final section's "shortness of breath, irregular respiration, exhaustion upon movement, tonify Foot-Shaoyin, remove blood collaterals." Dian-Kuang is a manifestation above; Jue-Ni is the cause below. Thus, the chapter is named Dian-Kuang but lists Jue-Ni. Superior physicians treat before disease arises, addressing the initial萌 (sprouting). Dian-Ji often stems from Yin Excess; Kuang can stem from Yin Deficiency. Hence, *Nan Jing* states: "Heavy Yin is Dian; Heavy Yang is Kuang." Yin deficiency leads to Yang excess. One should drain Yang and tonify Yin. However, Yin Essence is born from Yangming, and Yang Qi is rooted in Yin. The subtle interaction of mutual generation is crucial for scholars to understand for therapeutic benefit.
Kuang onset: little sleep, no hunger, arrogance (considering oneself wise, capable, noble), cursing, day and night without rest. Treat by selecting Hand-Yangming, Hand-Taiyang, Hand-Taiyin, and Shaoyin under the tongue. Observe these points; if full, select them; if not full, release them.
This is Heart Qi Excess Kuang. Yin excess causes sleepiness; Yang excess causes wakefulness. Food Qi enters the Stomach, essence goes to the Heart. Heart Qi excess causes lack of hunger. The Heart is the Ruler; deficiency causes inferiority, excess causes arrogance. Yangming excess causes constant cursing; Heart Fire excess transmits to Metal (Lung). Lung is the canopy of the Heart; Fire flaming upward clouds Heavenly Qi. Thus, select Hand-Taiyang Fu to drain Heart Fire excess, and Hand-Yangming/Taiyin to clear transmitted pathogens. Shaoyin under the tongue is the Heart's blood collateral. This disease affects Heart Shen/Zhi, not blood vessels, so observe. If full, select; if not, do not select. Disease in formless Shen/Zhi is cleared via Fu organs. Fu is Yang and governs Qi. If entering blood collaterals, select the organ's own vessels. Ma Shi said: The previous section said "initial generation," here "initial onset," meaning the disease is formed and erupting.
Delirious speech, fright, excessive laughter, singing, joy, aimless walking without cessation, caused by great fright. Treat by selecting Hand-Yangming, Hand-Taiyang, Hand-Taiyin.
This is Kidney disease transmitting to Heart, becoming Heart Qi Excess Kuang. Great fright injures Kidney. Yin deficiency and Yang excess cause delirium and fright. The classic states: Heart Qi excess causes laughter; deficiency causes sadness. Excess implies constrained Heart Will, so singing/laughter expresses it. Shen and Zhi are diseased, causing aimless walking. Select Hand-Taiyang to clear Heart excess, Hand-Yangming/Taiyin to aid injured Kidney Qi.
Kuang: visual hallucinations, auditory hallucinations, frequent shouting, caused by Short Qi. Treat by selecting Hand-Taiyang, Hand-Taiyin, Hand-Yangming, and Foot-Taiyin at the temples (Liang Ying).
This is Kidney Qi deficiency leading to Heart Qi deficiency Kuang. Heart and Kidney Water/Fire should assist each other. Kidney Qi deficiency leads to Heart Qi deficiency. Both deficient, causing hallucinations and shouting (emission of deficient Qi). Select Hand-Taiyang, Taiyin, Yangming to clear madness; tonify Foot-Taiyin/Yangming to aid grain essence. Grain/Water enter Stomach, fluids follow their paths. Kidney is Water Organ, storing essence of five zang; Qi is born from Essence. The Classic states: Stomach Qi ascends to Lung; its fierce Qi rushes to the head, travels through pharynx to orifices, along optic nerve to brain, exits below cheekbone to Guest Master point, along jaw to merge with Yangming, descends to Renying. This is Yangming Qi ascending to orifices, emerging at temples. It mentions temples rather than Foot-Yangming to extract Qi from Middle/Upper Jiao of Yangming to transform water/grain. Note: This section corresponds to "Short Qi, cold dampness, panting" below. Initially seeing deficiency below, tonify Shaoyin Yin. Now erupting above as Kuang, use Kuang treatment.
Kuang patients eat much, see ghosts/gods, laugh silently (cold laugh without sound), caused by great joy. Treat by selecting Foot-Taiyin, Foot-Taiyang, Foot-Yangming, then Hand-Taiyin, Hand-Taiyang, Hand-Yangming.
This is Joy injuring Heart Zhi, causing Deficiency Kuang. Heart Qi deficiency causes polyphagia; Shen Qi deficiency causes seeing ghosts. Great joy causes laughter. Silent laughter is cold laughter without sound. Food Qi enters Stomach, turbid Qi returns to Heart. First tonify Foot-Taiyin/Yangming to nourish Heart Essence; tonify Foot-Taiyang Jin to aid Shen Qi. Then select Hand meridians to clear Kuang. Note: For Foot-Shaoyin origin, select Hand then Foot; for Hand-Shaoyin origin, select Foot then Hand. This is the subtle use of Upper/Lower Qi intersection.
New onset Kuang, not yet showing previous symptoms: First select Ququan (Liver 3) arterial points on both sides. Severe cases: bleed. After a while, it stops. If not, use standard methods. Moxa sacrum twenty cones.
This summarizes Kuang diseases. If rising from below, first select Ququan of Liver meridian. "Responding" means originating below and manifesting above. Kuang is Heart Qi excess/deficiency. If originating from Kidney excess/deficiency, it moves Water -> Wood -> Fire. New Kuang without sadness, fright, anger, joy, or hallucinations: first select Ququan arteries. Excess bleeding stops it. Disease clears via Wood Qi without affecting Heart Shen. If not stopped, use moxa. Sacrum is path of Du Mai. Du Mai meets Liver Meridian at head/nape. Moxa sacrum to draw Jueyin Qi to disperse from below. Note: End of spine is sacrum, junction of Foot-Taiyang and Du Mai, called Qionggu, Di Gu, or Qian Gu. Distinctions exist.
Feng Ni (Wind Reversal): Sudden limb swelling, body cold/damp, occasional chills, irritability when hungry, mood swings when full. Select Hand-Taiyin table-relation meridians, Foot-Shaoyin/Yangming meridians. For muscle cold, select Ying-Spring points; for bone cold, select Jing-Well and Jing-River points.
Classic states: Jue evolves into Dian-Ji. Caused by Jue Qi rebelling upward. Kidney is Water Organ; wind scatters water. Feng Ni is external Wind invading, causing Shaoyin Qi to rebel. Wind invades extremities, causing sudden limb swelling. Luo Luo indicates cold-damp. Xi Ran indicates shivering from Wind/Water-Cold. Wind injures Kidney Water, weakening Heart Qi, causing irritability when hungry. Wind-Wood evil damages Central Earth, causing mood swings when full. Select Hand-Taiyin table-relation to clear Wind; Foot-Shaoyin/Yangming to regulate rebellious Qi. Qing means cold. Muscle cold: coolness in muscle-coupling, so select Ying-Fire points to warm muscle cold. Earth governs muscles; Fire assists Earth. Bone cold: remains in Water Organ, so select Jing-Wood points to drain Water evil. Yu Borong said: Selecting Hand-Taiyin table-relation induces sweating. Using Ephedrae Herba (Mahuang) to open pores, paired with Armeniacae Semen Amarum (Xingren) to benefit Lung Metal. Interior Qi must loosen before Exterior Qi opens.
Jue Evil disease: sudden cold feet, chest feeling like tearing, intestines feeling like cutting, irritability, inability to eat, pulses small and large but all choppy. Warm: select Foot-Shaoyin. Cold: select Foot-Yangming. Cold: tonify. Warm: drain.
This is Foot-Shaoyin innate Qi Jue-Ni disease. Shaoyin large collateral originates in Kidney, descends to Qijie, runs along medial thigh, obliquely into popliteal fossa, descends behind medial malleolus, enters sole. Shaoyin Qi rebelling internally causes sudden cold feet. Chest tearing and intestinal cutting pain with irritability/anorexia indicate Jue Qi ascending from abdomen to heart/chest. Vessels originate in Kidney; varying sizes and choppy pulses indicate Kidney Qi rebellion blocking vessels. Kidney is source of Qi. If body is warm, it is Excess Rebellion, so select Foot-Shaoyin to drain. If cold, it is Deficiency Rebellion, so tonify Foot-Yangming to aid Kidney Essence/Qi. Previous two sections: one external Wind Jue, one innate Qi Jue. Both are beginnings of Dian-Ji. Treating Jue syndrome first clears the root, preventing disease (Zhi Wei Bing).
Jue-Ni with abdominal distension, borborygmi, chest fullness, dyspnea. Select lower chest and two hypochondria. If coughing moves hands, press back Shu points. Immediate relief indicates correct points.
This describes Jue-Ni Qi ascending to Taiyin/Yangming, impending Dian-Ji. Abdominal distension involves Foot-Taiyin/Yangming. Borborygmi involves Hand-Yangming. Chest fullness/dyspnea involves Hand-Taiyin. Lower chest/hypochondria are Zhongfu and Yunmen arteries of Hand-Taiyang. Back Shu points are Lung Shu. Selecting lower chest/hypochondria, pressing back Shu points with immediate relief, indicates Jue-Ni Qi ascending, impending Dian-Ji. Disease is in Qi, so pressure brings relief. Jue-Dian-Ji is in Qi, not meridians. Zhu Weigong said: Lung combines with Heavenly Qi, so observe Hand-Taiyin.
Internal blockage with urinary retention. Puncture Foot-Shaoyin, Foot-Taiyang, and upper sacrum with long needles.
Continuing from above, this describes Jue-Ni Qi rebelling only downward, not ascending. Qi rebelling below causes internal blockage and urinary retention. Puncture Foot-Shaoyin, Foot-Taiyang, and upper sacrum with long needles to drain rebellious Qi and promote urination. Foot-Shaoyin is the Innate Two Powers. Hand/Foot Taiyin/Yangming are Acquired Heaven/Earth. Innate/Acquired Qi...