黄帝问曰∶升降不前，气交有变，即成暴郁，余已知之。如何预救生灵，可得却乎？岐伯稽首再拜对曰∶
昭乎哉问！臣闻夫子言，既明天元，须穷法刺，可以折郁扶运，补弱全真，泻盛蠲余，令除斯苦。帝曰∶愿卒
闻之。岐伯曰∶升之不前，即有甚凶也。木欲升而天柱窒抑之，木欲发郁亦须待时，当刺足厥阴之井。火欲升
而天蓬窒抑之，火欲发郁亦须待时，君火相火同刺包络之荥。土欲升而天冲窒抑之，土欲发郁亦须待时，当刺
足太阴之俞。金欲升而天英窒抑之，金欲发郁亦须待时，当刺手太阴之经。水欲升而天芮窒抑之，水欲发郁亦
须待时，当刺足少阴之合。
帝曰∶升之不前，可以预备，愿闻其降，可以先防。岐伯曰∶既明其升，必达其降也。升降之道，皆可先
治也。木欲降而地晶窒抑之，降而不入，抑之郁发，散而可得位，降而郁发，暴如天间之待时也，降而不下，
郁可速矣，降可折其所胜也，当刺手太阴之所出，刺手阳明之所入。火欲降而地玄窒抑之，降而不入，抑之郁
发，散而可矣，当折其所胜，可散其郁，当刺足少阴之所出，刺足太阳之所入。土欲降
而地苍窒抑之，降而不下，抑之郁发，散而可入，当折其胜，可散其郁，当刺足厥阴之所出，刺足少阳之所入。
金欲降而地彤窒抑之，降而不下，抑之郁发，散而可入，当折其胜，可散其郁，当刺心包络所出，刺手少阳所
入也。水欲降而地阜窒抑之，降而不下，抑之郁发，散而可入，当折其土，可散其郁，当刺足太阴之所出，刺
足阳明之所入。
帝曰∶五运之至，有前后与升降往来，有所承抑之，可得闻乎刺法？岐伯曰∶当取其化源也。是故太过取
之，不及资之。太过取之，次抑其郁，取其运之化源，令折郁气。不及扶资，以扶运气，以避虚邪也。资取之
法令出《密语》。
黄帝问曰∶升降之刺，以知其要，愿闻司天未得迁正，使司化之失其常政，即万化之或其皆妄。然与民为
病，可得先除，欲济群生，愿闻其说。岐伯稽首再拜曰∶悉乎哉问！言其至理，圣念慈悯，欲济群生，臣乃尽
陈斯道，可申洞微。太阳复布，即厥阴不迁正，不迁正气塞于上，当泻足厥阴之所流。厥阴复布，少阴不迁正，
不迁正即气塞于上，当刺心包络脉之所流。少阴复布，太阴不迁正，不迁正即气留于上，当刺足太阴之所流。
太阴复布，少阳不迁正，不迁正则气塞未通，当刺手少阳之所流。少阳复布，则阳明不迁正，不迁正则气未通
上，当刺手太阴之所流。阳明复布，太阳不迁正，不迁正则复塞其气，当刺足少阴之所流。
帝曰∶迁正不前，以通其要，愿闻不退，欲折其余，无令过失，可得明乎？岐伯曰∶气过有余，复作布正，
是名不退位也。使地气不得后化，新司天未可迁正，故复布化令如故也。巳亥之岁天数有余，故厥阴不退位也，
风行于上，木化布天，当刺足厥阴之所入。子午之岁，天数有余，故少阴不退位也，热行于上，火余化布天，
当刺手厥阴之所入。丑未之岁，天数有余，故太阴不退位也，湿行于上，雨化布天，当刺足太阴之所入。寅申
之岁，天数有余，故少阳不退位也，热行于上，火化布天，当刺手少阳之所入。卯酉之岁，天数有余，故阳明
不退位也，金行于上，燥化布天，当刺手太阴之所入。辰戌之岁，天数有余，故太阳不退位也，寒行于上凛水
化布天，当刺足少阴之所入。故天地气逆，化成民病，以法刺之，预可平 。
黄帝问曰∶刚柔二干，失守其位，使天运之气皆虚乎？与民为病，可得平乎？岐伯曰∶深乎哉问！明其奥
旨，天地迭移，三年化疫，是谓根之可见，必有逃门。
假令甲子，刚柔失守，刚未正，柔孤而有亏，时序不令，即音律非从，如此三年，变大疫也。详其微甚，
察其浅深，欲至而可刺，刺之，当先补肾俞，次三日，可刺足太阴之所注。又有下位己卯不至，而甲子孤立
者，次三年作土疠，其法补泻，一如甲子同法也。其刺以毕，又不须夜行及远行，令七日洁，清净斋戒。所有
自来肾有久病者，可以寅时面向南，净神不乱，思闭气
不息七遍，以引颈咽气顺之，如咽甚硬物，如此七遍后，饵舌下津令无数。
假令丙寅，刚柔失守，上刚干失守，下柔不可独主之，中水运非太过，不可执法而定之，布天有余，而失
守上正，天地不合，即律吕音异，如此即天运失序，后三年变疫。详其微甚，差有大小，徐至即后三年，至甚
即首三年，当先补心俞，次五日，可刺肾之所入。又有下位地甲子，辛巳柔不附刚，亦名失守，即地运皆虚，
后三年变水疠，即刺法皆如此矣。其刺如毕，慎其大喜欲情于中，如不忌，即其气复散也，令静七日，心欲实，
令少思。
假令庚辰，刚柔失守，上位失守，下位无合，乙庚金运，故非相招，布天未退，中运胜来，上下相错，
谓之失守，姑洗林钟，商音不应也，如此则天运化易，三年变大疫。详其天数，差有微甚，微即微，三年至，
甚即甚，三年至，当先补肝俞，次三日，可刺肺之所行。刺毕，可静神七日，慎勿大怒，怒必真气却散之。
又或在下地甲子乙未失守者，即乙柔干，即上庚独治之，亦名失守者，即天运孤主之，三年变疠，名曰金疠，
其至待时也。详其地数之等差，亦推其微甚，可知迟速尔。诸位乙庚失守，刺法同，肝欲平，即勿怒。
假令壬午，刚柔失守，上壬未迁正，下丁独然，即虽阳年，亏及不同，上下失守，相招其有期，差之微甚，
各有其数也，律吕二角，失而不和，同音有日，微甚如见，三年大疫，当刺脾之俞，次三日，可刺肝之所出也。
刺毕，静神七日，勿大醉歌乐，其气复散，又勿饱食，勿食生物，欲令脾实，气无滞饱，无久坐，食无太酸，
无食一切生物，宜甘宜淡。又或地下甲子，丁酉失守其位，未得中司，即气不当位，下不与壬奉合者，亦名
失守，非名合德，故柔不附刚，即地运不合，三年变疠，其刺法一如木疫之法。
假令戊申，刚柔失守，戊癸虽火运，阳年不太过也，上失其刚，柔地独主，其气不正，故有邪干，迭移其
位，差有浅深，欲至将合，音律先同，如此天运失时，三年之中，火疫至矣，当刺肺之俞。刺毕，静神七日，
勿大悲伤也，悲伤即肺动，而真气复散也，人欲实肺者，要在息气也。又或地下甲子，癸亥失守者，即柔失守
位也，即上失其刚也，即亦名戊癸不相合德者也，即运与地虚，后三年变疠，即名火疠。
是故立地五年，以明失守，以穷法刺，于是疫之与疠，即是上下刚柔之名也，穷归一体也，即刺疫法，只
有五法，即总其诸位失守，故只归五行而统之也。
黄帝曰∶余闻五疫之至，皆相染易，无问大小，病状相似，不施救疗，如何可得不相移易者？岐伯曰∶不
相染者，正气存内，邪不可干，避其毒瓦斯，天牝从来，复得其往，气出于脑，即不邪干。气出于脑，即室先想
心如日。欲将入于疫室，先想青气自肝而出，左行于东，化作林木。次想白气自肺而出，右行于西，化作戈甲。
次想赤气自心而出，南行于上，化作焰明。次想黑气自肾而出，北行于下，化作水。次想黄气自脾而
出，存于中央，化作土。五气护身之毕，以想头上如北斗之煌煌，然后可入于疫室。
又一法，于春分之日，日未出而吐之。又一法，于雨水日后，三浴以药泄汗。又一法，小金丹方∶辰砂
二两，水磨雄黄一两，叶子雌黄一两，紫金半两，同入合中，外固了，地一尺筑地实，不用炉，不须药制，
用火二十斤 之也，七日终，候冷七日取，次日出合子，埋药地中七日，取出顺日研之三日，炼白沙蜜为丸，
如梧桐子大，每日望东吸日华气一口，冰水下一丸，和气咽之，服十粒，无疫干也。
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。岐伯稽首再拜曰∶昭乎哉
问！谓神移失守，虽在其体，然不致死，或有邪干，故令夭寿。只如厥阴失守，天以虚，人气肝虚，感天重虚，
即魂游于上，邪干厥大气，身温犹可刺之，刺其足少阳之所过，次刺肝之俞。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，可刺手少阳之所过，复刺心俞。人脾病，又遇太阴司天失
守，感而三虚，又遇土不及，青尸鬼邪犯之于人，令人暴亡，可刺足阳明之所过，复刺脾之俞。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，复刺肺俞。人肾病，
又遇太阳司天失守，感而三虚，又遇水运不及之年，有黄尸鬼干犯人正气，吸人神魂，致暴亡，可刺足太阳之
所过，复刺肾俞。
黄帝问曰∶十二脏之相使，神失位，使神彩之不圆，恐邪干犯，治之可刺，愿闻其要。岐伯稽首再拜曰∶
悉乎哉，问至理，道真宗，此非圣帝，焉究斯源，是谓气神合道，契符上天。心者，君主之官，神明出焉，可刺
手少阴之源。肺者，相傅之官，治节出焉，可刺手太阴之源。肝者，将军之官，谋虑出焉，可刺足厥阴之源。
胆者，中正之官，决断出焉，可刺足少阳之源。膻中者，臣使之官，喜乐出焉，可刺心包络所流。脾为谏议之
官，知周出焉，可刺脾之源。胃为仓廪之官，五味出焉，可刺胃之源。大肠者，传道之官，变化出焉，可刺大
肠之源。小肠者，受盛之官，化物出焉，可刺小肠之源。肾者，作强之官，伎巧出焉，刺其肾之源。三焦者，
决渎之官，水道出焉，刺三焦之源。膀胱者，州都之官，精液藏焉，气化则能出矣，刺膀胱之源。凡此十二官
者，不得相失也。是故刺法有全神养真之旨，亦法有修真之道，非治疾也，故要修养和神也。道贵常存，补神
固根，精气不散，神守不分，然即神守而虽不去，亦能全真，人神不守，非达至真，至真之要，在乎天玄，神
守天息，复入本元，命曰归宗。
黄帝问道：如果气机升降受阻，不能正常交接，就会形成突然的郁结。这些情况我已经知道了。怎样才能预先保护百姓，使他们能够避免这种灾害呢？岐伯叩头拜了两下回答说：
您的问话真高明啊！我听说老师说过，既然明白了天元的规律，就必须精通刺法，这样可以挫败郁结之气、扶持运化之气，补益虚弱以保全真气，泻除盛实以消除余邪，从而让人免除这些痛苦。黄帝说：我希望听您详细说说。岐伯说：气机上升受阻不前，就会有严重的凶险。比如木气想要上升，却被天柱星（金气）阻塞抑制，木气想要发散郁结也必须等待时机，这时应当针刺足厥阴肝经的井穴。火气想要上升，却被天蓬星（水气）阻塞抑制，火气想要发散郁结也必须等待时机，君火和相火都应当针刺心包络的荥穴。土气想要上升，却被天冲星（木气）阻塞抑制，土气想要发散郁结也必须等待时机，这时应当针刺足太阴脾经的输穴。金气想要上升，却被天英星（火气）阻塞抑制，金气想要发散郁结也必须等待时机，这时应当针刺手太阴肺经的经穴。水气想要上升，却被天芮星（土气）阻塞抑制，水气想要发散郁结也必须等待时机，这时应当针刺足少阴肾经的合穴。
黄帝说：对于气机上升受阻，可以预先防备；我想听听关于气机下降的情况，是否可以提前预防？岐伯说：既然明白了上升的道理，就一定能通达下降的道理。升降的规律，都可以提前治疗。木气想要下降，却被地晶星（金气过盛或相关因素，此处指地界金气之抑）阻塞抑制，下降而不能进入，被抑制而郁结发作，散开后才能获得位置；下降时若因郁结而发作，其暴烈程度就像在“天间”等待时机一样；下降而不下来，郁结就会迅速形成，可以通过克制它所胜的脏气来折损它，这时应当针刺手太阴肺经的所出穴（井穴），再针刺手阳明大肠经的所入穴（合穴）。火气想要下降，却被地玄星（水气）阻塞抑制，下降而不能进入，被抑制而郁结发作，散开后就可以了，应当折损它所胜的脏气，以疏散其郁结，这时应当针刺足少阴肾经的所出穴，再针刺足太阳膀胱经的所入穴。土气想要下降，却被地苍星（木气）阻塞抑制，下降而不下来，被抑制而郁结发作，散开后就可以进入，应当折损它所胜的脏气，以疏散其郁结，这时应当针刺足厥阴肝经的所出穴，再针刺足少阳胆经的所入穴。金气想要下降，却被地彤星（火气）阻塞抑制，下降而不下来，被抑制而郁结发作，散开后就可以进入，应当折损它所胜的脏气，以疏散其郁结，这时应当针刺心包络的所出穴，再针刺手少阳三焦经的所入穴。水气想要下降，却被地阜星（土气）阻塞抑制，下降而不下来，被抑制而郁结发作，散开后就可以进入，应当折损土气，以疏散其郁结，这时应当针刺足太阴脾经的所出穴，再针刺足阳明胃经的所入穴。
黄帝说：五运之气到来，有先有后，升降往来之间，有所承受和抑制的关系，这其中的刺法可以讲给我听吗？岐伯说：应当取其化源。所以，运气太过就取泄它，运气不及就资助它。对于太过，首先要抑制其郁结，取用该运的化源，使郁气得以折服。对于不及，要扶持资助，以扶助运气，从而避开虚邪。这种资助和取用的法则出自《密语》。
黄帝问道：关于升降的刺法，我已经知道了要点，还想听听司天之气未能按时迁正（接替上一年的司天之气），导致司天之化气失去常规政令，从而使万物化生出现妄乱。这种情况虽然给百姓带来疾病，但可以预先消除吗？为了救济众生，我想听听您的说法。岐伯叩头拜了两下说：您问得真详尽啊！说出了至高的道理，圣人的念头充满慈悲，想要救济众生，我才敢完全陈述这个道理，可以阐明深奥的微理。如果太阳寒水之气复布（继续主事），那么厥阴风木就不能迁正，不迁正则正气壅塞于上，应当泻足厥阴肝经的流穴（荥穴）。如果厥阴风木之气复布，那么少阴君火就不能迁正，不迁正则气机壅塞于上，应当刺心包络脉的流穴。如果少阴君火之气复布，那么太阴湿土就不能迁正，不迁正则气机留滞于上，应当刺足太阴脾经的流穴。如果太阴湿土之气复布，那么少阳相火就不能迁正，不迁正则气机壅塞不通，应当刺手少阳三焦经的流穴。如果少阳相火之气复布，那么阳明燥金就不能迁正，不迁正则气机未通于上，应当刺手太阴肺经的流穴。如果阳明燥金之气复布，那么太阳寒水就不能迁正，不迁正则再次壅塞其气，应当刺足少阴肾经的流穴。
黄帝说：关于迁正不前，我已经知道了疏通的关键；我还想听听不退位（上一年的司天之气滞留不去）的情况，想要折损其有余之气，不让其有过失，能讲清楚吗？岐伯说：气运过于有余，再次作为正令布散，这就叫作“不退位”。这使得地气不能随后化生，新的司天之气无法迁正，所以旧气继续布散化气如故。巳年和亥年，天数有余，所以厥阴风木不退位，风气行于上，木气布散于天，应当刺足厥阴肝经的所入穴（合穴）。子年和午年，天数有余，所以少阴君火不退位，热气行于上，火之余气化布于天，应当刺手厥阴心包络的所入穴。丑年和未年，天数有余，所以太阴湿土不退位，湿气行于上，雨气化布于天，应当刺足太阴脾经的所入穴。寅年和申年，天数有余，所以少阳相火不退位，热气行于上，火气化布于天，应当刺手少阳三焦经的所入穴。卯年和酉年，天数有余，所以阳明燥金不退位，燥气行于上，燥气化布于天，应当刺手太阴肺经的所入穴。辰年和戌年，天数有余，所以太阳寒水不退位，寒气行于上，凛冽的水气化布于天，应当刺足少阴肾经的所入穴。因此天地气机逆乱，化成民病，按照刺法进行针刺，预先可以平定灾害。
黄帝问道：刚干和柔干（天干中的阴阳配对）失守其位，使得天运之气都变得虚弱吗？给百姓带来疾病，可以平复吗？岐伯说：问得真深刻啊！明白其中的奥旨，天地交替推移，三年后会化为疫病，这是根源可见的，必然有逃生的门路。
假如甲子年，刚柔失守，刚干（甲）未能正中，柔干（己）孤立而有亏损，时序不合，音律不从，这样经过三年，会变大疫。详细考察其轻重，察知其深浅，病欲至时可刺，刺之前，应当先补肾俞穴，三天后，可刺足太阴脾经的所注穴（输穴）。又有下位的地支甲子（己卯）不至，而甲子年孤立的情况，次三年会发生土疠，其补泻方法，完全与甲子年的方法相同。刺法完成后，不需要夜间行走及远行，令身心清净七日，斋戒。所有原本肾脏就有久病的人，可以在寅时面向南方，精神宁静不乱，思考并闭气不息七遍，伸长脖子吞咽气息使之顺畅，就像吞咽很硬的东西一样，这样七遍之后，吞服舌下的津液，不限数量。
假如丙寅年，刚柔失守，上位刚干失守，下位柔干不可独自主事，中运水气非太过，不可按固定法则而定，布天之气有余，而失守上位正令，天地不合，即律吕音异，这样天运失序，后三年变疫病。详细考察其轻重，差别有大小区别，缓慢到来的就在后三年，严重到来的就在首三年，应当先补心俞穴，五天后可刺肾经的所入穴。又有下位的地甲子，辛巳柔干不依附刚干，也名叫失守，即地运皆虚，后三年变水疠，其刺法都是如此。刺法完成后，谨慎内心不要大喜，如果不忌讳，气就会重新散失，令身心静养七日，心气要充实，减少思虑。
假如庚辰年，刚柔失守，上位失守，下位无合，乙庚金运，所以不相招引，布天之气未退，中运胜气来临，上下相错，这叫失守，姑洗和林钟二律，商音不应，这样天运化易，三年变大疫。详细考察天数，差别有微甚，轻微的就轻微，三年到达，严重就严重，三年到达，应当先补肝俞穴，三天后可刺肺经的所行穴（经穴）。刺毕，可静心七日，千万不要大怒，大怒必使真气消散。
又在地下甲子乙未年失守的，即乙为柔干，即上位的庚独治之，也名叫失守，即天运孤主之，三年变疠，名叫金疠，其到来有待时机。详细考察地数的等差，也推究其微甚，可知迟速。诸位乙庚失守，刺法相同，肝气欲平和，就不要发怒。
假如壬午年，刚柔失守，上位壬未迁正，下位丁独然，即虽然是阳年，亏缺也不同，上下失守，相招有其期限，差别有微甚，各有其数，律吕二角音，失而不和，同音有日，微甚如见，三年大疫，应当刺脾俞穴，三天后可刺肝经的所出穴。刺毕，静心七日，不要大醉歌乐，否则气会重新散失，也不要饱食，不要吃生冷生物，欲令脾气充实，气无滞饱，不要久坐，食物不要太酸，不要吃一切生物，宜甘宜淡。又在地下甲子丁酉年失守其位，未得中司，即气不当位，下不与壬奉合者，也名叫失守，不名叫合德，故柔不附刚，即地运不合，三年变疠，其刺法一如木疫的方法。
假如戊申年，刚柔失守，戊癸虽为火运，阳年不太过，上位失其刚，柔地独主，其气不正，故有邪干，迭移其位，差别有浅深，欲至将合，音律先同，这样天运失时，三年之中，火疫至矣，应当刺肺俞穴。刺毕，静心七日，不要大悲伤，悲伤则肺动，而真气重新散失，人欲充实肺气，关键在于调息。又在地下甲子癸亥年失守的，即柔失守位，即上失其刚，也名叫戊癸不相合德，即运与地虚，后三年变疠，即名火疠。
因此确立地五年，以明察失守，以穷尽刺法，于是疫与疠，就是上下刚柔的名称，穷归一体，即刺疫法，只有五法，总括诸位失守，所以只归五行统辖。
黄帝说：我听说五疫到来，都会相互传染，不论大小，病状相似，如果不施救疗，怎样可以避免不互相转移感染呢？岐伯说：不相互传染的原因，是正气存于体内，邪气不能侵犯，避开毒瓦斯，从鼻窍（天牝）进来，又使其从原路出去，气出于脑，就不受邪气侵犯。气出于脑，就要先在室内想象心中像太阳一样光明。如果要进入疫室，先想象青气从肝而出，向左运行于东方，化作林木。接着想象白气从肺而出，向右运行于西方，化作戈甲。接着想象赤气从心而出，向南运行于上方，化作火焰光明。接着想象黑气从肾而出，向北运行于下方，化作水。接着想象黄气从脾而出，存留于中央，化作土。五气护身完毕后，想象头上像北斗星那样辉煌，然后才可以进入疫室。
另一种方法，在春分之日，日出之前吐纳废气。又一种方法，在雨水日后，三次用药浴出汗。又一种方法，小金丹方：辰砂二两，水磨雄黄一两，叶子雌黄一两，紫金半两，一同放入容器中，外面封固好，在地上挖一尺深坑夯实，不用炉子，不需要药物炮制，用火二十斤煅烧它，七天结束，冷却七天后取出，第二天拿出容器，将药埋在地中七天，取出顺着日光方向研磨三天，炼白沙蜜为丸，如梧桐子大，每天面向东方吸一口日华气，用冰水送下一丸，和气咽下，服用十粒，就不会被疫病干扰。
黄帝问道：人气虚弱则神游失守其位，使鬼神外邪侵犯，导致夭亡，如何保全真气？我想听听刺法。岐伯叩头拜了两下说：问得真高明啊！所谓神移失守，虽然在其形体，然而不致死，或者有邪气侵犯，所以导致夭寿。就像厥阴失守，天气虚，人气肝虚，感天重虚，即魂游于上，邪气侵犯厥阴大气，身体温暖还可以刺，刺足少阳胆经的所过穴（原穴），再刺肝俞穴。人患心虚病，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，可刺手少阳三焦经的所过穴，再刺心俞穴。人患脾病，又遇太阴司天失守，感而三虚，又遇土不及，青尸鬼邪犯之于人，令人暴亡，可刺足阳明胃经的所过穴，再刺脾俞穴。人患肺病，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，可刺手阳明大肠经的所过穴，再刺肺俞穴。人患肾病，又遇太阳司天失守，感而三虚，又遇水运不及之年，有黄尸鬼干犯人正气，吸人神魂，致暴亡，可刺足太阳膀胱经的所过穴，再刺肾俞穴。
黄帝问道：十二脏的相互配合，神失位，使神采不圆满，恐怕邪气侵犯，治疗可以针刺，我想听听要点。岐伯叩头拜了两下说：问得真详尽啊，问到至理，道出真宗，如果不是圣帝，怎么能探究这个源头，这叫气神合道，契合上天。心，是君主之官，神明由此发出，可刺手少阴心经的原穴。肺，是相傅之官，治节由此发出，可刺手太阴肺经的原穴。肝，是将军之官，谋虑由此发出，可刺足厥阴肝经的原穴。胆，是中正之官，决断由此发出，可刺足少阳胆经的原穴。膻中，是臣使之官，喜乐由此发出，可刺心包络的流穴（荥穴）。脾是谏议之官，知周由此发出，可刺脾经的原穴。胃是仓廪之官，五味由此发出，可刺胃经的原穴。大肠是传道之官，变化由此发出，可刺大肠经的原穴。小肠是受盛之官，化物由此发出，可刺小肠经的原穴。肾是作强之官，伎巧由此发出，刺其肾经的原穴。三焦是决渎之官，水道由此发出，刺三焦经的原穴。膀胱是州都之官，精液藏于此，气化则能排出，刺膀胱经的原穴。凡此十二官，不得相失。所以刺法有全神养真的宗旨，也有修真之道，不是治病，所以要修养和神。道贵在常存，补神固根，精气不散，神守不分，然而神守即使不去，也能保全真气，人神不守，就不是达到至真，至真的关键，在于天玄，神守天息，复入本元，名叫归宗。
Yellow Emperor asked: If the ascending and descending [of Qi] do not proceed as they should, and the intersection of Qi undergoes changes, sudden stagnation (Baoyu, sudden accumulation/stagnation) will result. I already know this. How can one pre-emptively protect the people so that they may avoid this? Qibo bowed twice and replied:
Your question is indeed illuminating! I have heard the Master say that having understood the Heavenly Origin (Tianyuan), one must thoroughly master acupuncture methods. This allows one to break stagnation, support the movement of Qi, tonify weakness to preserve true Qi, drain excess to eliminate surplus, thereby relieving people of these sufferings. The Yellow Emperor said: I wish to hear this in detail. Qibo said: When ascending fails to proceed, there will be severe misfortune. For example, when Wood Qi desires to ascend but is obstructed by Tianzhu [Metal Qi], and Wood Qi desires to disperse its stagnation, it must wait for the appropriate time. At this point, one should puncture the Jing-Well acupoint of the Foot-Jueyin Liver Meridian. When Fire Qi desires to ascend but is obstructed by Tianpeng [Water Qi], and Fire Qi desires to disperse its stagnation, it must wait for the appropriate time. Both Ministerial Fire and Imperial Fire should be treated by puncturing the Ying-Spring acupoint of the Pericardium. When Earth Qi desires to ascend but is obstructed by Tianchong [Wood Qi], and Earth Qi desires to disperse its stagnation, it must wait for the appropriate time. One should puncture the Shu-Stream acupoint of the Foot-Taiyin Spleen Meridian. When Metal Qi desires to ascend but is obstructed by Tianying [Fire Qi], and Metal Qi desires to disperse its stagnation, it must wait for the appropriate time. One should puncture the Jing-River acupoint of the Hand-Taiyin Lung Meridian. When Water Qi desires to ascend but is obstructed by Tianrui [Earth Qi], and Water Qi desires to disperse its stagnation, it must wait for the appropriate time. One should puncture the He-Sea acupoint of the Foot-Shaoyin Kidney Meridian.
The Yellow Emperor said: Regarding the obstruction of ascending Qi, preventive measures can be taken. I wish to hear about the descent of Qi; can it also be prevented in advance? Qibo said: Having understood the principles of ascent, one must necessarily comprehend descent. The laws of ascent and descent can both be treated prophylactically. When Wood Qi desires to descend but is obstructed by Dijing [referring to terrestrial constraints], and cannot enter, the suppression causes stagnation to erupt; only after dispersing can it take its position. If descent erupts due to stagnation, its violence is like waiting for the right moment in the "Heavenly Space"; if it descends but does not go down, stagnation forms rapidly. One can break it by controlling what it overcomes. One should puncture the Jing-Well (Shu-Chu) acupoint of the Hand-Taiyin Lung Meridian, and the He-Sea (Shu-Ru) acupoint of the Hand-Yangming Large Intestine Meridian. When Fire Qi desires to descend but is obstructed by Dixuan [Water Qi], and cannot enter, suppression causes stagnation to erupt; once dispersed, it is resolved. One should break what it overcomes to disperse its stagnation. One should puncture the Jing-Well acupoint of the Foot-Shaoyin Kidney Meridian, and the He-Sea acupoint of the Foot-Taiyang Bladder Meridian. When Earth Qi desires to descend but is obstructed by Dicang [Wood Qi], and does not go down, suppression causes stagnation to erupt; once dispersed, it can enter. One should break its overcome element to disperse stagnation. One should puncture the Jing-Well acupoint of the Foot-Jueyin Liver Meridian, and the He-Sea acupoint of the Foot-Shaoyang Gallbladder Meridian. When Metal Qi desires to descend but is obstructed by Ditong [Fire Qi], and does not go down, suppression causes stagnation to erupt; once dispersed, it can enter. One should break its overcome element to disperse stagnation. One should puncture the Jing-Well acupoint of the Pericardium, and the He-Sea acupoint of the Hand-Shaoyang Sanjiao Meridian. When Water Qi desires to descend but is obstructed by Difou [Earth Qi], and does not go down, suppression causes stagnation to erupt; once dispersed, it can enter. One should break Earth Qi to disperse stagnation. One should puncture the Jing-Well acupoint of the Foot-Taiyin Spleen Meridian, and the He-Sea acupoint of the Foot-Yangming Stomach Meridian.
The Yellow Emperor said: The arrival of the Five Movements has early and late timings, with ascents and descents involving mutual support and inhibition. May I hear the acupuncture methods regarding this? Qibo said: One should target the source of transformation. Therefore, for excess, one drains it; for deficiency, one supplements it. For excess, first suppress the stagnation, take the source of the movement's transformation, and cause the stagnant Qi to subside. For deficiency, support and supplement to aid the movement of Qi, thereby avoiding empty pathogens. These rules of supplementation and drainage are derived from the *Mi Yu* (Secret Discourse).
The Yellow Emperor asked: Regarding the acupuncture for ascent and descent, I understand the essentials. I wish to hear about the situation where the Si Tian (Heavenly Ruler) Qi fails to migrate to its proper position (Qian Zheng), causing the governing Qi of transformation to lose its regular administration, leading to chaotic transformations of all things. Although this brings disease to the people, can it be eliminated in advance? To save the living, I wish to hear your explanation. Qibo bowed twice and said: Your question is extremely detailed! You speak of supreme principles. The Sage’s mind is filled with compassion, desiring to save all beings. I shall fully expound this Dao, which can reveal profound subtleties. If Taiyang (Solar Cold-Water) Qi re-manifests, then Jueyin (Wind-Wood) cannot migrate to its proper position. Failure to migrate causes righteous Qi to block above. One should drain the Liu-Xue (Ying-Spring) acupoint of the Foot-Jueyin Liver Meridian. If Jueyin Qi re-manifests, then Shaoyin (Imperial Fire) cannot migrate to its proper position. Failure to migrate causes Qi to block above. One should puncture the Liu-Xue acupoint of the Pericardium Meridian. If Shaoyin Qi re-manifests, then Taiyin (Damp-Earth) cannot migrate to its proper position. Failure to migrate causes Qi to stagnate above. One should puncture the Liu-Xue acupoint of the Foot-Taiyin Spleen Meridian. If Taiyin Qi re-manifests, then Shaoyang (Ministerial Fire) cannot migrate to its proper position. Failure to migrate causes Qi to block and not flow. One should puncture the Liu-Xue acupoint of the Hand-Shaoyang Sanjiao Meridian. If Shaoyang Qi re-manifests, then Yangming (Dryness-Metal) cannot migrate to its proper position. Failure to migrate causes Qi not to flow upward. One should puncture the Liu-Xue acupoint of the Hand-Taiyin Lung Meridian. If Yangming Qi re-manifests, then Taiyang (Cold-Water) cannot migrate to its proper position. Failure to migrate causes Qi to block again. One should puncture the Liu-Xue acupoint of the Foot-Shaoyin Kidney Meridian.
The Yellow Emperor said: Regarding failure to migrate to the proper position, I understand the key to unblocking it. I wish to hear about "non-retreat" (Bu Tui Wei), where one wishes to curb the surplus and prevent errors. Can you clarify this? Qibo said: When Qi is excessive and continues to govern as the regular force, this is called "Non-Retreat." This prevents Earth Qi from following in transformation, so the new Si Tian Qi cannot migrate to its proper position, and the old Qi continues to manifest as before. In years of Si and Hai, the heavenly numbers are in surplus, so Jueyin does not retreat. Wind moves above, Wood transformation spreads across Heaven. One should puncture the He-Sea acupoint of the Foot-Jueyin Liver Meridian. In years of Zi and Wu, heavenly numbers are in surplus, so Shaoyin does not retreat. Heat moves above, residual Fire transformation spreads across Heaven. One should puncture the He-Sea acupoint of the Hand-Jueyin Pericardium Meridian. In years of Chou and Wei, heavenly numbers are in surplus, so Taiyin does not retreat. Dampness moves above, Rain transformation spreads across Heaven. One should puncture the He-Sea acupoint of the Foot-Taiyin Spleen Meridian. In years of Yin and Shen, heavenly numbers are in surplus, so Shaoyang does not retreat. Heat moves above, Fire transformation spreads across Heaven. One should puncture the He-Sea acupoint of the Hand-Shaoyang Sanjiao Meridian. In years of Mao and You, heavenly numbers are in surplus, so Yangming does not retreat. Dryness moves above, Dryness transformation spreads across Heaven. One should puncture the He-Sea acupoint of the Hand-Taiyin Lung Meridian. In years of Chen and Xu, heavenly numbers are in surplus, so Taiyang does not retreat. Cold moves above, severe Water transformation spreads across Heaven. One should puncture the He-Sea acupoint of the Foot-Shaoyin Kidney Meridian. Thus, when Heaven and Earth Qi rebel and transform into folk diseases, one applies acupuncture methods to preemptively pacify them.
The Yellow Emperor asked: If the Gang (Yang) and Rou (Yin) Heavenly Stems lose their positions, causing the Qi of Heavenly Movement to become deficient? Can diseases brought to the people be pacified? Qibo said: Your question is profound! Understand its deep meaning. Heaven and Earth shift alternately; after three years, an epidemic transforms. This root is visible, and there must be a way out.
Suppose in the Jiazi year, Gang and Rou lose their positions. The Gang stem does not assume its proper role, and the Rou stem stands alone and deficient. The seasonal order is not harmonious, and pitch-pipes do not align. After three years, a great epidemic arises. Examine its severity and depth. When the disease is about to arrive, it can be treated with acupuncture. First, tonify the Shushu (Kidney Back-Shu) acupoint. Three days later, puncture the Zhu-Stream acupoint of the Foot-Taiyin Spleen Meridian. If the lower Earthly Branch Jiazi (Ji Mao) does not arrive, leaving Jiazi isolated, after three years, a Earth Li (pestilence) will occur. The method of tonification and drainage is exactly the same as for Jiazi. After acupuncture is completed, one must avoid night travel and long journeys. Maintain purity for seven days and observe fasting and abstinence. For those who already have chronic kidney disease, at Yin hour, face South, keep the spirit calm and undisturbed, contemplate holding the breath without breathing for seven cycles, stretch the neck and swallow Qi smoothly, as if swallowing a very hard object. After seven cycles, swallow the saliva under the tongue without limit.
Suppose in the Bingyin year, Gang and Rou lose their positions. The upper Gang stem loses its position, and the lower Rou stem cannot govern alone. The central Water Movement is not excessive, so fixed rules cannot determine it. The Heaven Qi is in surplus, losing the upper proper position. Heaven and Earth do not harmonize, so pitch-pipes sound different. Thus, Heavenly Movement loses order, and after three years, an epidemic transforms. Examine its severity; differences exist in size. Slow arrival means epidemic in three years; severe arrival means epidemic in the first three years. First, tonify Xinshu (Heart Back-Shu). Five days later, puncture the Ru-Sea acupoint of the Kidney Meridian. If the lower Earth Jiazi, Xin Si, has the Rou stem not attaching to the Gang stem, this is also named Loss of Position, causing Earth Movement to be deficient. After three years, Water Li occurs. The acupuncture methods are all like this. After acupuncture, be careful not to allow great joy or emotion within. If not cautious, Qi will scatter again. Keep quiet for seven days. Heart Qi should be substantial; reduce thinking.
Suppose in the Gengchen year, Gang and Rou lose their positions. The upper position loses control, and the lower position has no combination. Yi-Geng Metal Movement, therefore, does not attract each other. Heaven Qi has not retreated, and central Movement winning Qi arrives. Upper and lower conflict, called Loss of Position. Guxian and Linzhong pitch-pipes, Shang tone does not respond. Thus, Heavenly Movement transformation changes, and after three years, a great epidemic arises. Examine the heavenly numbers; differences exist in slightness and severity. Slight is slight, arriving in three years; severe is severe, arriving in three years. First, tonify Ganshu (Liver Back-Shu). Three days later, puncture the Xing-River acupoint of the Lung Meridian. After acupuncture, calm the spirit for seven days. Do not get angry; anger will surely scatter True Qi.
If in the lower Earth Jiazi Yiwu year, position is lost, Yi is the Rou stem, and the upper Geng governs alone. This is also named Loss of Position, where Heavenly Movement is governed alone. After three years, pestilence transforms, named Jin Li (Metal Pestilence). Its arrival waits for the time. Examine the earth numbers' gradations, deduce slightness and severity, to know speed. For all positions of Yi-Geng loss of position, acupuncture methods are the same. Liver desires peace, so do not be angry.
Suppose in the Renwu year, Gang and Rou lose their positions. The upper Ren has not migrated to the proper position, while the lower Ding stands alone. Although it is a Yang year, deficiency differs. Upper and lower lose position, attracting each other has a set time. Differences in slightness and severity have their own numbers. Lvlü Erjiao tones lose harmony. Same tone appears on certain days. Slightness and severity appear. After three years, a great epidemic arises. Puncture Pishu (Spleen Back-Shu). Three days later, puncture the Chu-Well acupoint of the Liver Meridian. After acupuncture, calm the spirit for seven days. Do not get drunk or sing/laugh loudly, or Qi will scatter again. Do not eat until full; do not eat raw/uncooked food. Desire Spleen Qi to be solid; Qi should not be stagnant from fullness. Do not sit for too long. Food should not be too sour. Do not eat any raw/uncooked food. Prefer sweet and bland flavors. If in the lower Earth Jiazi Dingyou year, position is lost, failing to obtain the central governance, Qi is not in the proper position, and the lower does not combine with Ren to serve. This is also named Loss of Position, not named Harmony of Virtue. Thus Rou does not attach to Gang, Earth Movement does not harmonize. After three years, pestilence transforms. Acupuncture methods are exactly like those for Wood Epidemic.
Suppose in the Wushen year, Gang and Rou lose their positions. Wu-Gui is Fire Movement, a Yang year, not excessive. The upper loses its Gang strength, and Rou Earth governs alone. Its Qi is not upright, so evil interferes. Positions shift alternately. Differences exist in depth. When arrival is about to combine, pitch-pipes first match. Thus Heavenly Movement loses timing. Within three years, Fire Epidemic arrives. Puncture Feishu (Lung Back-Shu). After acupuncture, calm the spirit for seven days. Do not grieve greatly. Grief moves the Lung, and True Qi scatters again. To solidify Human Lung Qi, the key lies in regulating breath. If in the lower Earth Jiazi Guihai year, position is lost, Rou loses its position, the upper loses its Gang strength. This is also named Wu-Gui not combining virtue. Movement and Earth are deficient. After three years, pestilence transforms, named Huo Li (Fire Pestilence).
Therefore, establishing five years of Earth observation clarifies Loss of Position and exhausts acupuncture methods. Thus, Yi and Li are names of upper and lower Gang and Rou, ultimately returning to one body. Acupuncture for epidemics has only five methods, summarizing all positions of loss of position, thus unified under the Five Elements.
The Yellow Emperor said: I have heard that when the Five Epidemics arrive, they infect each other, regardless of age, with similar symptoms. If no treatment is provided, how can one avoid transmission? Qibo said: They do not infect each other because Righteous Qi exists within, and Evil cannot invade. Avoid toxic vapors. From the nostrils (Tianbing), they come in, and return the way they came. Qi emerges from the brain, so Evil cannot invade. Qi emerging from the brain requires visualizing the heart as bright as the sun in the room. Before entering an epidemic room, first visualize Green Qi emerging from the Liver, moving left to the East, transforming into forests and trees. Next, visualize White Qi emerging from the Lungs, moving right to the West, transforming into weapons and armor. Next, visualize Red Qi emerging from the Heart, moving south to the upper region, transforming into flames and light. Next, visualize Black Qi emerging from the Kidneys, moving north to the lower region, transforming into water. Next, visualize Yellow Qi emerging from the Spleen, residing in the center, transforming into earth. After completing the protection of the Five Qi, visualize brilliance like the Big Dipper above the head, then one may enter the epidemic room.
Another method: On the day of the Spring Equinox, before sunrise, vomit/expel stale Qi. Another method: After the Rain Water solar term, bathe three times with medicinal herbs to induce sweating. Another method: Small Golden Pill Formula: Cinnabar (Chensha) two liang, water-ground Realgar (Xionghuang) one liang, leaf-shaped Orpiment (Cihuang) one liang, Purple Gold (Zijin) half a liang. Put them together in a container, seal the outside firmly. Dig a pit one chi deep and tamp the earth solid. No furnace needed, no drug processing needed. Use fire of twenty jin to roast it. End after seven days. Wait seven days for cooling, then take out. The next day, remove from the container, bury the medicine in the earth for seven days. Take out, grind along the direction of the sun for three days. Refine white sand honey into pills, size of wutong seeds. Every day, face east, inhale one mouthful of solar Qi, swallow one pill with ice water, mixing Qi and swallowing. Take ten pills; no epidemic will interfere.
The Yellow Emperor asked: When human Qi is deficient, Spirit wanders and loses its position, allowing ghosts and spirits to invade externally, leading to premature death. How to preserve True Qi? I wish to hear the acupuncture methods. Qibo bowed twice and said: Your question is illuminating! Spirit migration and loss of position, although in the body, do not necessarily cause death. If evil invades, it leads to premature death. For instance, if Jueyin loses position, Heaven is deficient, Human Qi Liver is deficient. Feeling Heaven's double deficiency, the Soul wanders above. Evil invades the Great Qi of Jueyin. If the body is warm, it can still be treated. Puncture the Guo-Source acupoint of the Foot-Shaoyang Gallbladder Meridian, then puncture Ganshu (Liver Back-Shu). If a person suffers Heart deficiency, and encounters Ministerial and Imperial Fire Si Tian losing position, feeling creates Triple Deficiency. Encountering Fire deficiency, Black Corpse Ghost attacks, causing sudden death. Puncture the Guo-Source acupoint of the Hand-Shaoyang Sanjiao Meridian, then puncture Xinshu (Heart Back-Shu). If a person suffers Spleen disease, and encounters Taiyin Si Tian losing position, feeling creates Triple Deficiency. Encountering Earth deficiency, Green Corpse Ghost evil attacks, causing sudden death. Puncture the Guo-Source acupoint of the Foot-Yangming Stomach Meridian, then puncture Pishu (Spleen Back-Shu). If a person suffers Lung disease, and encounters Yangming Si Tian losing position, feeling creates Triple Deficiency. Encountering Metal deficiency, Red Corpse Ghost invades, causing sudden death. Puncture the Guo-Source acupoint of the Hand-Yangming Large Intestine Meridian, then puncture Feishu (Lung Back-Shu). If a person suffers Kidney disease, and encounters Taiyang Si Tian losing position, feeling creates Triple Deficiency. Encountering Water Movement deficiency in that year, Yellow Corpse Ghost invades Righteous Qi, sucking the Soul and Spirit, causing sudden death. Puncture the Guo-Source acupoint of the Foot-Taiyang Bladder Meridian, then puncture Shenshu (Kidney Back-Shu).
The Yellow Emperor asked: The mutual enabling of the Twelve Organs, if Spirit loses position, causing spiritual radiance to be incomplete, fearing evil invasion, treatment involves acupuncture. I wish to hear the essentials. Qibo bowed twice and said: Your question is extremely detailed, reaching the ultimate principle and true doctrine. Only a Holy Emperor could explore this source. This is called Qi and Spirit merging with the Dao, matching Heaven. The Heart is the Official of the Monarch, from whom Spirit Ming emerges. Puncture the Yuan-Source acupoint of the Hand-Shaoyin Heart Meridian. The Lung is the Official of the Chancellor, from whom regulation emerges. Puncture the Yuan-Source acupoint of the Hand-Taiyin Lung Meridian. The Liver is the Official of the General, from whom strategy emerges. Puncture the Yuan-Source acupoint of the Foot-Jueyin Liver Meridian. The Gallbladder is the Official of Integrity, from whom decision emerges. Puncture the Yuan-Source acupoint of the Foot-Shaoyang Gallbladder Meridian. The Danzhong (Chest Center) is the Official of the Envoy, from whom joy and pleasure emerge. Puncture the Liu-Xue (Ying-Spring) acupoint of the Pericardium. The Spleen is the Official of Remonstrance, from whom comprehensive knowledge emerges. Puncture the Yuan-Source acupoint of the Spleen Meridian. The Stomach is the Official of the Granary, from whom the five flavors emerge. Puncture the Yuan-Source acupoint of the Stomach Meridian. The Large Intestine is the Official of Transmission, from whom transformation emerges. Puncture the Yuan-Source acupoint of the Large Intestine Meridian. The Small Intestine is the Official of Reception, from whom differentiation emerges. Puncture the Yuan-Source acupoint of the Small Intestine Meridian. The Kidney is the Official of Strength, from whom skill and ingenuity emerge. Puncture the Yuan-Source acupoint of the Kidney Meridian. The Sanjiao is the Official of Drainage, from whom water pathways emerge. Puncture the Yuan-Source acupoint of the Sanjiao Meridian. The Bladder is the Official of the Capital, storing essence and fluid; upon Qi transformation, it can exit. Puncture the Yuan-Source acupoint of the Bladder Meridian. All twelve officials must not fail each other. Thus, acupuncture has the purpose of preserving Spirit and nourishing True Qi, and also follows the Dao of cultivation. It is not merely treating disease; thus, the essential practice is cultivating and harmonizing Spirit. The Dao values constant preservation, tonifying Spirit and solidifying the root. Essence and Qi do not scatter; Spirit remains united. Even if Spirit does not depart, True Qi can be preserved. If Human Spirit does not remain, one has not reached the Ultimate Truth. The key to Ultimate Truth lies in Heavenly Mystery. Spirit guards Heavenly Breath, returning to the primal origin. This is called Returning to the Source.