又有导引吐纳之法，以补刺法之所不及也。
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，如不意，即其气复散也，令静七日，心欲实，令少思。
丙刚于也，寅刚之也。假令丙寅，丙为水运，与辛相合，寅申少阳司天，则巳亥厥阴在泉。如刚柔失
守，夫上刚于既失守，则下柔干不可独主之而亦失守矣。丙为阳水之运，理应太过，今上刚失
守，则中水运非太过矣。夫丙为刚干，而水运非太过，是不可执法而定之也。布天，司天也，寅年司天，则
布天有余，而失守上正，如是则天地之气，不相和合，即阳律阴吕之音亦乘异矣。司天五运
如此，即天运失序，则其后丙丁戊三年，民变疫病。详其病之微甚，大则甚，小则微，而病瘥有大小，其
病徐至，即后三年至戊也，甚而即至，则首三年丙也。戊为火运，故当补心俞，丙为水运，故
次五日可刺肾之所入也。下位，司地之位也，寅申司天则巳亥在泉。丙与辛皆为水运，故又有下位地甲
子辛巳，柔不附刚，亦名失守，所谓上刚干失守，下柔不可独主之者是也。如此则司地与代运
皆虚，后三年民病变为水疠，即刺法与丙寅同，故曰皆如此矣。其刺如毕，当慎其大喜，并慎欲情于中。
如不意，虽补心俞即其气复散也，亦必令静七日。如心气欲实，当令少思，思伤心也。
假令庚辰，刚柔失守，上位失守，下位无合，乙庚全运，故非相召，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，三年变疫。详其大数，瘥有微甚，
微即微，三年至，甚即其，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。
假令庚辰干支皆刚，而庚与乙合，庚为刚乙为柔，刚柔失守，谓上位刚干失守，则下位柔干亦无合。是
乙庚金运，而故非相招也。上年布天未退，则中运胜来，盖布天未退，而上年己卯司天之气未
退也。己为土运在中，而中运又胜辰年太阳之水，到上下相错而失守。姑洗，阳律也，林钟，阴律也。庚
为金运，其音商，上下相错，是以阳律阴律，而商音不应也。如此，即天运化易，言司天岁
运变化易常也，庚辛壬三年变大疫矣。详其天数，瘥有微甚之不同，天气微者，民病即微，气病虽微，三
年必至。天气甚者，民病即甚，气病虽甚，亦三年至。壬年运木，故当先补肝俞。庚年运金，
故次三日可刺肺之所行，行，经穴也。刺毕可静神七日，慎勿大怒，怒必真气却散之矣。又或在下地甲子乙
未失守者，乃庚与乙合，辰水太阳司天，则未土太阴在泉也。庚为刚于即乙为柔干，刚柔失守，
即上庚独治之，而乙干之柔亦名失守者。即在地之未，与乙之代运，孤主之矣。至三年，民变疠，名曰金
疠。三年至，故其至待时也。详其地数之等差，亦可推其病之微甚，微则病迟，甚则病速，
故可知迟速耳。诸在地之位，若乙庚失守，其刺法同于上，所谓慎勿大怒者，三年交壬，壬为木运，肝气
主之，肝欲平，即勿怒也。
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，瘥之微甚，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，可刺肝之所出出也。刺毕，静神七日，勿醉歌乐，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，
宜食甘淡∶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。
当，去声。
假令壬午干支皆刚，而壬与丁合，壬为刚丁为柔，刚柔失守，刚失守则上壬未迁正，柔失守则下丁亦
独然之。夫刚干合阳支，是为有余，柔干合阴支是为不及。即虽阳年与亏及不同，而上下既失
守，则病之相招其有期也，相差之微甚亦各有其数也。阳律阴吕皆应角木，今律吕二角失而不和，虽同音有
日，而此时失守之微甚则如见焉。三年之内当大疫矣，三年壬癸甲也。甲为土运，故当刺脾之俞以平土，次
三日可刺肝之所出以平木也。刺毕须静神七日，勿大醉歌乐，致其气复散，又勿饱食，勿食生食，欲令
脾实，须气无滞饱也。久坐而食则四肢不运，故无久坐食。酸为木味，大酸则木盛土虚，故无大酸。生
物伤脾，故无食一切生物。宜甘宜淡以养之。又或地下甲子，丁酉失守其位，木运有亏，未得中司，即上天
气不当位，而下地不与壬运奉合者，亦名失守。不失守则上下合德，失
守则非名合德矣。非名合德，故柔不附刚，即下地中运不合，三年变疠，其刺法一如壬干木疫之法也。
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，叠移其位，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，悲伤则肺动，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。
假令戊申，干支皆刚。戊与癸合，戊为刚，癸为柔，刚柔失守，戊癸火运，申为阳年，今既失守，不
太过也。上司天之阳即失其刚，则在地之柔独主之矣。上失刚地独主，则其气不止，其气不
正故有邪干，且叠移其位。邪干移位，差有浅深矣。凡上下之气欲至将合，音律先同，今也不然，如此则司
天中运失时，三年之中，大疫至矣。三年戊己庚也。庚为金运，故当刺肺金之俞，刺毕，静
神七日勿大悲伤也，申明悲伤即肺动，肺动而其气复散也。由是而知人欲实肺者，要在息气也，息犹止也。
又或地下甲子，癸亥失守者，癸为柔干，亥为柔之，即柔失守位也。柔失守位，亦即上失其
刚之义也。戊癸相合，今失守，失刚，即亦名戊癸不相合德者也。
不相合德，即中运与在地皆虚矣，后三年民病变疠，戊癸运火，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，是总其诸位失守，故只归五行而统之也。
总结上文，言六气在天，地支主之，五行在地，天干主之。是故立地五年，以明刚柔之失守也，以穷
治法之所刺也，于是知疫之与疠，即是上下刚柔之名也。虽有疫疠刚柔之名，穷究其极，总归
一体也。所谓一体者，即刺疫之法，只有五法，而刺疠之法同于疫也。以上失守，俱
曰假令，是六十年中，总其诸位之失守，故此只
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？
时疫之病，传染移易，如何救疗，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。
天牝即玄牝，人身真元之气也。天牝从来，从鼻息而下丹田，得其从来，复得其往，合五脏元真之
气，上出头脑，然后可入疫室。盖邪之所至，其气必虚，真气内存，发见于外，则邪不能入，疫可却矣。
又一法，于春分之日，日未出而吐之。
所以清其胃脘也。
又一法，于雨水日后，三浴，以药泄汗。
所以通其肌表也。
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，筑地宾不用炉，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。
紫金，紫色金也。合，盒也。固，以泥封固之也。了地，入地也。地宾，地穴也。顺日，就日，犹向
日也。冰水，冷水也，小金丹，所以镇腑脏而和三焦也。以上言三年化疫，疠亦随之，与民为
病，各有逃门，是以刺法之外，更有却疫之方也。
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。
承上下失守之意，问人虚则神游失守，何以全真，不致夭亡。
岐伯稽首再拜曰∶昭乎哉问！谓神游失守，虽在其体，然不致死，或有邪干，故令夭寿。
神游失守，虽本体内虚，然不致死，复有邪干，则夭寿矣。如下文三虚相搏，各有刺法。
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，复刺肝之俞。
厥阴，司天之气也。如厥阴失守，则天以虚，人气肝虚而感天之虚，是谓重虚。肝藏魂，即魂游于上。
重虚而外邪干之，是为三虚。邪干，即病厥，厥，厥逆也，大气，肝气上逆也。身温，热气
外浮也。邪干致病，犹可刺之，刺其足少阳之所过，以治身温。复刺肝之俞，以治厥气。少阳所过，
刺其原也，六腑有原。《九针论》云∶所过为原。下过义俱仿此。
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。
人病心虚，心脏虚也，又遇少阴君火。少阳相火。司天失守，天气虚也。重虚感邪而三虚。火气不及，
水制其火，故有黑尸水鬼犯之，令人暴亡，而有取刺之法也。
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，可刺足阴明之所过，复刺脾之俞。
人虚天虚而感邪，是为三虚。木克土，故青尸鬼邪犯之，病之所在，即取刺之，下肝肾二段，其义一也。
人肺病，遇阳明司天失守，感而三虚，又遇金不及，有赤尸鬼
于人，令人暴亡，可刺手阳明之所过，复刺肺俞。
火克金，故犯赤尸鬼。
人肾病，又遇太阳司天失守，感而三虚，又遭水运不及之年。
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。
黄尸鬼，土克水也，所谓三虚相搏为暴疾，此之谓也。
黄帝问曰∶十二岁之相使，神失位，使神彩之不园，恐邪于犯，治之可刺，愿闻其要。
十二经脉，脏腑主之，腑能藏物，皆谓之藏。神游旋转则神彩周园，否则恐邪于犯，刺治何如？
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。
帝屡问详悉，皆至理至道之真宗，人身气神合于天道，故曰契符上天。
心者，君主之官，神明出焉，可刺手少阴之源。
合下十二官，解见《灵兰秘典论》。心为君主，出神明，故刺手少阴之源。手少阴，心也。上文
升降之刺，有刺其流者，合溜注行而总摄之，则曰流。此则刺其源，盖出者入之基，入者出之本，
合出入而总摄之，则曰源，下源俱仿此。
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，可刺心包络之所流。
手少阴心，既刺其源，故心包络刺其所流。
脾为谏议之官，智周出焉，可刺脾之源。
《灵兰秘典》合脾胃而总言之，故曰脾胃者仓廪之官五味出焉，此
则分言之，故如此云云。磨运输散，犹谏议也，藏意藏智，智之周也，又土灌四旁也。
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，津液藏焉，气化则能出焉，刺膀脱之源。
凡此十二官者不得相失也。
十二官各有所司，相为传使，故不得相失，解见《灵兰秘典》。
又有导引吐纳的方法，用来弥补针刺疗法的不足。
假如逢丙寅年，刚干与柔支失守配合，上位的刚干（天干）失守，下位的柔支（地支）就不能单独主事。中运的水气并非太过旺盛，不能依据常规法则来判定治疗。司天之气有余而未能守住正位，天地之气不相协调，导致律吕音律出现差异。像这样就是天运失去秩序，三年后会爆发疫病。详细分析病情的轻重，会有大小之分，病情发展缓慢则在第三年到达，病情严重则在第一年就到达。应当先补刺心俞穴，再过五天，可以刺入肾经的“所入”穴（井穴）。
又有一种情况是下位的地甲子辛巳年，柔干不依附于刚干，也称为失守，这就导致地运皆虚，三年后变为水疠。针刺方法都是如此。
针刺完成后，要谨慎避免心中产生大喜或过度的情欲。如果心意不宁，正气就会再次耗散。必须保持心境宁静七天，使心气充实，减少思虑。
丙为刚干，寅为刚支。假如丙寅年，丙属水运，与辛相合；寅申年少阳相火司天，则巳亥年厥阴风木在泉。如果刚柔失守，上位刚干既已失守，下位柔干也就无法单独主事而同样失守。丙为阳水之运，按理应该太过，现在上位刚干失守，所以中运的水气就不算太过了。丙本是刚干，但水运并不太过，因此不能依据常规法则来定治法。布天指司天之气，寅年司天，若布天之气有余而失守正位，天地之气不相和合，那么阳律阴吕的音律也会发生变异。司天五运的情况如此，天运就失去了秩序，那么在随后的丙、丁、戊三年间，百姓会变换为疫病。详细考察病情的微甚，病重则症状剧烈，病轻则症状轻微，病情好转也有程度不同。病情发展缓慢，则在第三年（戊年）到达；病情严重即刻发作，则在第一年（丙年）到达。戊为火运，所以应当补心俞；丙为水运，所以过五天后可刺肾经的“所入”穴。
下位指在泉之位。寅申年少阳司天，则巳亥年在泉。丙与辛都属水运，所以又有下位地甲子辛巳年，柔干不依附刚干，也叫失守，这就是前面所说的“上位刚干失守，下位柔干不可独自主事”。像这样，司天和在泉的运气都虚弱，三年后百姓病变为水疠，针刺方法与丙寅年相同，所以说“都是如此”。
针刺结束后，应当谨慎避免大喜，并谨慎控制心中的情欲。如果不注意，即使补了心俞，正气也会再次耗散，也必须令其静养七天。如果心气想要充实，应当减少思虑，因为思虑会伤心。
假如逢庚辰年，刚柔失守，上位失守，下位没有配合，乙庚金运完全缺失，所以不能相互感召。司天之气未退，中运之气胜来，上下错位，称为失守，姑洗（阳律）与林钟（阴吕）的商音不应和。像这样天运发生变化，三年后爆发疫病。详细推算大致的规律，病情好转有微甚之分，轻微的就轻微，三年到达；严重的就严重，三年到达。应当先补肝俞穴，过三天，可刺肺经的“所行”穴（输穴）。针刺完毕，可使神志安静七天，千万不要大怒，大怒必然导致真气耗散。
或者在下位地甲子乙未年失守的，就是天运孤独主事，三年后变为疠气，名叫金疠，它的到来等待时机。详细推算地数的等差，也可以推测病情的微甚，从而知道发病的迟速。所有乙庚失守的情况，针刺方法相同。肝气喜欢平和，就不要发怒。
假如庚辰年干支皆刚，庚与乙相合，庚为刚，乙为柔，刚柔失守。上位刚干失守，下位柔干也就没有配合。这是乙庚金运，所以不能相互感召。上年司天之气未退，中运之气胜来。盖因上年己卯司天之土气未退，己为土运在中，而中运又胜过辰年太阳之水，上下错位而失守。姑洗是阳律，林钟是阴律。庚为金运，其音为商，上下错位，所以阳律阴律的商音不应和。像这样，天运变化失常，言司天岁运变化违背常理，庚、辛、壬三年将变大疫。详细推算天数，病情好转有微甚的不同。天气轻微的，百姓生病也轻微，气病虽轻微，三年必至。天气严重的，百姓生病也严重，气病虽严重，也是三年至。壬年运木，所以应当先补肝俞。庚年运金，所以过三天可刺肺经的“所行”穴，“行”指经穴。针刺完毕可静神七天，千万不要大怒，大怒必然导致真气耗散。
或者在下位地甲子乙未年失守的，是庚与乙相合，辰年太阳司天，则未年太阴在泉。庚为刚干，乙为柔干，刚柔失守，即上庚独自主治，而乙干的柔也名为失守。即在地的未年，与乙的代运，孤独主事。到三年，百姓变疠，名叫金疠。三年才至，所以它的到来等待时机。详细推算地数的等差，也可以推测病情的微甚，轻微则病迟，严重则病速，所以可以知道迟速。所有在地之位，若乙庚失守，其针刺法同于上文，所谓“千万不要大怒”，是因为三年后交壬年，壬为木运，肝气主事，肝气喜欢平和，就不要发怒。
假如逢壬午年，刚柔失守，上位的壬水未迁正即位，下位的丁火独自主事，即虽然是阳年，亏损不及也不同，上下失守，相互感召是有期限的，病情好转的微甚，各有其数。律吕二角音，失而不和，虽然同音有日，微甚如见，三年后大疫，应当刺脾俞穴，过三天，可刺肝经的“所出”穴（井穴）。针刺完毕，静神七天，不要醉酒歌乐，否则气会再次耗散；也不要饱食，不要吃生冷食物，要使脾实，气无滞饱，不要久坐，食物不要太酸，不要吃一切生冷生物，宜食甘淡之物。
或者地下甲子丁酉年失守其位，未能得到中运的主持，即气不当位，下位不与壬运奉合的，也名为失守，不名为合德，所以柔不附刚，即地运不合，三年变疠，其针刺法一如木疫的方法。
当，读去声。
假如壬午年干支皆刚，而壬与丁相合，壬为刚，丁为柔，刚柔失守。刚失守则上壬未迁正，柔失守则下丁也独自主事。刚干合阳支，是为有余；柔干合阴支，是为不及。即虽然是阳年，亏损不及也不同，而上下既已失守，则病气的相互感召是有期限的，相差的微甚也各有其数。阳律阴吕都应角木音，今律吕二角失而不和，虽然同音有日，而此时失守的微甚则如见焉。三年之内当有大疫，三年指壬、癸、甲年。甲为土运，所以应当刺脾俞以平土，过三天可刺肝之所出以平木。针刺完毕须静神七天，不要大醉歌乐，致使气复散，也不要饱食，不要吃生食，要使脾实，须气无滞饱。久坐而食则四肢不运，所以不要久坐进食。酸为木味，大酸则木盛土虚，所以不要吃太酸的食物。生物伤脾，所以不要吃一切生冷生物。宜甘宜淡以养之。
或者地下甲子丁酉年失守其位，木运有亏，未能得到中运主持，即上天之气不当位，而下地不与壬运奉合的，也名为失守。不失守则上下合德，失守则非名合德。非名合德，所以柔不附刚，即下地中运不合，三年变疠，其针刺法一如壬干木疫的方法。
假如逢戊申年，刚柔失守，戊癸虽为火运，阳年却不太过。上位失其刚，柔地独自主事，其气不正，所以有邪气干扰，位置重叠移位，差错有浅深，欲至将合时，音律先同。像这样天运失时，三年之中，火疫至矣，应当刺肺俞穴。针刺完毕，静神七天，不要过度悲伤，悲伤则肺动，而真气再次耗散。人若想充实肺气，关键在于调息。
或者地下甲子癸亥年失守的，即柔失守位，即上失其刚，也名为戊癸不相合德，即运与地虚，后三年变疠，名叫火疠。
假如戊申年，干支皆刚。戊与癸相合，戊为刚，癸为柔，刚柔失守。戊癸火运，申为阳年，今既失守，不过太。上司天之阳即失其刚，则在地之柔独主之。上失刚地独主，则其气不止，其气不正故有邪干，且叠移其位。邪干移位，差错有浅深。凡上下之气欲至将合，音律先同，今也不然，像这样司天中运失时，三年之中，大疫至矣。三年指戊、己、庚年。庚为金运，所以应当刺肺金之俞，针刺完毕，静神七天，不要过度悲伤，申明悲伤即肺动，肺动而其气复散。由此可知人若想充实肺气，关键在于调息，息犹止也。
或者地下甲子癸亥年失守的，癸为柔干，亥为柔支，即柔失守位。柔失守位，亦即上失其刚之义。戊癸相合，今失守，失刚，即亦名为戊癸不相合德。不相合德，即中运与在地皆虚，后三年民病变疠，戊癸运火，即名火疠。
因此建立地五年（指推演五年的规律），以阐明失守，以穷尽针刺之法。于是疫与疠，即是上下刚柔的名称，穷究归于一体。即刺疫法，只有五法，是总括诸位失守，所以只归五行而统摄之。
总结上文，言六气在天，地支主之，五行在地，天干主之。因此立地五年，以明刚柔之失守，以穷治法之所刺。于是知疫与疠，即是上下刚柔之名。虽有疫疠刚柔之名，穷究其极，总归一体。所谓一体者，即刺疫之法，只有五法，而刺疠之法同于疫。以上失守，俱曰假令，是六十年中，总括诸位之失守，故此只归五行而统之。
黄帝说：我听说五疫到来，都互相传染，无论老少，病状相似，如果不施救疗，如何可以避免不被传染？
岐伯说：不被传染的原因，是正气存于体内，邪气不能侵犯，避开毒气，从鼻吸入清气，再呼出浊气，气出于脑，就不被邪气侵犯。气出于脑，就要先想心如日光。如果要进入疫室，先想青气自肝而出，向左行至东方，化作林木。次想白气自肺而出，向右行至西方，化作戈甲。次想赤气自心而出，向南行至上部，化作火焰光明。次想黑气自肾而出，向北行向下部，化作水。次想黄气自脾而出，存于中央，化作土。五气护身完毕后，想象头上如北斗星般辉煌，然后可以进入疫室。
天牝即玄牝，人身真元之气。天牝从来，从鼻息而下丹田，得其从来，复得其往，合五脏真元之气，上出头脑，然后可入疫室。盖邪之所凑，其气必虚，真气内存，发见于外，则邪不能入，疫可却矣。
又一法，在春分之日，日出之前吐故纳新。
所以清其胃脘。
又一法，在雨水日后，沐浴三次，用药发汗。
所以通其肌表。
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，同入盒中，外用泥封固，入地一尺深，挖地穴不用炉，不需要药制，用火二十斤煅烧，七日终，候冷，七日取出，次日拿出盒子，埋药于地中，七日取出，顺日研之三日，炼白沙蜜为丸，如梧桐子大，每日面向东方吸一口日华气，用冰水送下一丸，和气咽下，服十粒，无疫气干扰。
紫金，紫色金也。合，盒也。固，以泥封固之。了地，入地。地宾，地穴。顺日，就日，犹向日。冰水，冷水。小金丹，所以镇腑脏而和三焦。以上言三年化疫，疠亦随之，与民为病，各有逃门，是以刺法之外，更有却疫之方。
黄帝问：人虚则神游失守位，使鬼神外干，导致夭亡，如何保全真元？愿闻针刺之法。
承上下失守之意，问人虚则神游失守，如何保全真元，不致夭亡。
岐伯叩头拜了两拜说：问得真好啊！谓神游失守，虽在其体，然不致死，或有邪干，故令夭寿。
神游失守，虽本体内虚，然不致死，复有邪干，则夭寿矣。如下文三虚相搏，各有刺法。
只要如厥阴失守，天以虚，人气肝虚，感天重虚，即魂游于上，邪干厥大气，身体温热仍可刺之，刺其足少阳之所过，复刺肝俞。
厥阴，司天之气。如厥阴失守，则天以虚，人气肝虚而感天之虚，是谓重虚。肝藏魂，即魂游于上。重虚而外邪干之，是为三虚。邪干，即病厥，厥，厥逆也，大气，肝气上逆也。身温，热气外浮也。邪干致病，犹可刺之，刺其足少阳之所过，以治身温。复刺肝俞，以治厥气。少阳所过，刺其原穴，六腑有原。《九针论》云：所过为原。下过义俱仿此。
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。
人病心虚，心脏虚也，又遇少阴君火、少阳相火司天失守，天气虚也。重虚感邪而三虚。火气不及，水制其火，故有黑尸水鬼犯之，令人暴亡，而有取刺之法。
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，复刺脾俞。
人虚天虚而感邪，是为三虚。木克土，故青尸鬼邪犯之，病之所在，即取刺之，下肝肾二段，其义一也。
人肺病，遇阳明司天失守，感而三虚，又遇金不及，有赤尸鬼于人，令人暴亡，可刺手阳明之所过，复刺肺俞。
火克金，故犯赤尸鬼。
人肾病，又遇太阳司天失守，感而三虚，又遭水运不及之年，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。
黄尸鬼，土克水也，所谓三虚相搏为暴疾，此之谓也。
黄帝问：十二岁之相使，神失位，使神彩之不圆，恐邪于犯，治之可刺，愿闻其要。
十二经脉，脏腑主之，腑能藏物，皆谓之藏。神游旋转则神彩周圆，否则恐邪于犯，刺治何如？
岐伯叩头拜了两拜说：问得详尽啊！至理道真宗，此非圣帝，焉究斯源，是谓气神合道，契符上天。
帝屡问详悉，皆至理至道之真宗，人身气神合于天道，故曰契符上天。
心者，君主之官，神明出焉，可刺手少阴之源。
合下十二官，解见《灵兰秘典论》。心为君主，出神明，故刺手少阴之源。手少阴，心也。上文升降之刺，有刺其流者，合溜注行而总摄之，则曰流。此则刺其源，盖出者入之基，入者出之本，合出入而总摄之，则曰源，下源俱仿此。
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，可刺心包络之所流。
手少阴心，既刺其源，故心包络刺其所流。
脾为谏议之官，智周出焉，可刺脾之源。
《灵兰秘典》合脾胃而总言之，故曰脾胃者仓廪之官五味出焉，此则分言之，故如此云云。磨运输散，犹谏议也，藏意藏智，智之周也，又土灌四旁也。
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，津液藏焉，气化则能出焉，刺膀胱之源。
凡此十二官者不得相失也。
十二官各有所司，相为传使，故不得相失，解见《灵兰秘典》。
There are also methods of Daoyin (guided breathing and movement) and Tunai (spitting out stale air and swallowing fresh air), which serve to supplement the limitations of acupuncture therapy.
For example, in a Bing-Yin year, if there is a failure in the coordination between the rigid Heavenly Stem and the flexible Earthly Branch, and the upper rigid Stem fails to maintain its position, the lower flexible Branch cannot govern alone. The central Water phase is not excessive, so one cannot determine the treatment based on standard rules. If the Heaven-distributing Qi (Si Tian Qi) is in excess but fails to guard the correct position, and Heaven and Earth do not harmonize, then the pitch pipes (Lü-Lv) will produce discordant sounds. In such cases, the Heavenly cycle loses order, and an epidemic will break out three years later. By examining the severity, differences in magnitude can be observed; if the onset is slow, it arrives in the third year; if severe, it arrives in the first year. One should first tonify the Xin Shu (Heart Back-Shu point), and five days later, puncture the "entering" point (Jing-Well point) of the Kidney meridian.
Another scenario involves the lower Earthly Jiazi of Xin-Si year, where the flexible Stem does not adhere to the rigid Stem, also termed "failure to maintain." This results in a deficiency of the Earthly phase, leading to a Water Li (water-related pestilence) three years later. The acupuncture methods are all similar.
After acupuncture is completed, one must be cautious against excessive joy or uncontrolled emotions within. If the mind is unsettled, the Qi will dissipate again. One must remain calm for seven days to solidify Heart Qi and reduce overthinking, as excessive thinking damages the Heart.
Bing is a rigid Stem, and Yin is a rigid Branch. In a Bing-Yin year, Bing belongs to the Water phase and combines with Xin; Yin-Shen years have Shaoyang Ministerial Fire governing Heaven, while Si-Hai years have Jueyin Wind Wood governing Earth. If rigid and flexible fail to coordinate, and the upper rigid Stem has failed, the lower flexible Stem cannot govern alone and also fails. Bing represents Yang Water, which theoretically should be excessive. However, due to the failure of the upper rigid Stem, the central Water phase is not excessive. Since Bing is a rigid Stem but the Water phase is not excessive, standard rules cannot be applied. "Bu Tian" refers to the Si Tian Qi. In Yin years, if the Bu Tian Qi is excessive yet fails to hold the correct position, the Qi of Heaven and Earth will not harmonize, causing the sounds of Yang Lü and Yin Lv to become abnormal. Such abnormalities in the Si Tian Five Phases indicate that the Heavenly cycle has lost order, leading to epidemics among the people in the subsequent Bing, Ding, and Wu years. Detailed analysis shows that severe cases manifest strongly, while mild cases are subtle. If the disease progresses slowly, it arrives in the third year (Wu); if severe, it arrives immediately in the first year (Bing). Wu corresponds to the Fire phase, so one should tonify Xin Shu. Bing corresponds to the Water phase, so after five days, one may puncture the "entering" point of the Kidney meridian.
The "lower position" refers to the Zai Quan (Earthly) position. In Yin-Shen years, Si-Hai are Zai Quan. Both Bing and Xin belong to the Water phase. Thus, in the lower Earthly Jiazi of Xin-Si year, if the flexible Stem does not adhere to the rigid Stem, it is also called "failure to maintain," meaning the upper rigid Stem has failed, and the lower flexible Stem cannot govern alone. In this case, both Si Tian and Zai Yun are deficient, leading to a Water Li three years later. The acupuncture method is the same as for Bing-Yin, hence stated as "all are like this."
After acupuncture, one must guard against excessive joy and restrain internal desires. Neglecting this, even after tonifying Xin Shu, the Qi will dissipate again. One must remain still for seven days. To solidify Heart Qi, one should minimize thinking, as thinking injures the Heart.
In a Geng-Chen year, if rigid and flexible fail to coordinate, the upper position fails, and the lower position lacks coordination. The Yi-Geng Metal phase is completely absent, so they do not attract each other. The Si Tian Qi has not receded, while the Central Yun (intermediate phase) arrives aggressively, causing upper and lower dislocation, termed "failure to maintain." The pitch pipes Gu Xian (Yang Lü) and Lin Zhong (Yin Lv) will not resonate with the Shang (Metal) tone. In such cases, the Heavenly cycle changes, and an epidemic breaks out three years later. Analyzing the general pattern, recovery varies in severity. Mild cases are mild and arrive in three years; severe cases are severe and arrive in three years. One should first tonify Gan Shu (Liver Back-Shu point), and three days later, puncture the "traveling" point (Shu-Stream point) of the Lung meridian. After acupuncture, calm the spirit for seven days and avoid extreme anger, as anger causes True Qi to scatter.
Alternatively, in the lower Earthly Jiazi of Yi-Wei year, if there is a failure to maintain, the Heavenly cycle governs alone, leading to a Li three years later, named Jin Li (Metal Pestilence). Its arrival depends on timing. By analyzing the gradations of Earthly numbers, one can deduce the severity and speed of onset. For all Yi-Geng failures, the acupuncture method is the same. The Liver prefers peace, so one should avoid anger.
If Geng-Chen year has both rigid Stem and rigid Branch, Geng combines with Yi, where Geng is rigid and Yi is flexible. Rigid-flexible failure means if the upper rigid Stem fails, the lower flexible Stem has no coordination. This is the Yi-Geng Metal phase, so they do not attract. The previous year's Si Tian Qi has not receded, and the Central Yun arrives aggressively. Specifically, the Ji-Mao year's Si Tian Earth Qi has not receded; Ji is Earth in the center, and the Central Yun overcomes Chen year's Taiyang Water, causing upper-lower dislocation and failure to maintain. Gu Xian is Yang Lü, Lin Zhong is Yin Lü. Geng is Metal phase, corresponding to Shang tone. Due to upper-lower dislocation, the Shang tone does not resonate. Thus, the Heavenly cycle changes abnormally, leading to a major epidemic in Geng, Xin, and Ren years. Detailed calculation shows variations in severity. Mild heavenly Qi leads to mild illness, arriving in three years. Severe heavenly Qi leads to severe illness, also arriving in three years. Ren year governs Wood, so one should first tonify Gan Shu. Geng year governs Metal, so after three days, one may puncture the "traveling" point of the Lung meridian ("traveling" refers to Jing-Stream points). After acupuncture, calm the spirit for seven days and avoid extreme anger, as anger scatters True Qi.
Alternatively, in the lower Earthly Jiazi of Yi-Wei year, Geng combines with Yi. Chen year Taiyang governs Heaven, Wei year Taiyin governs Earth. Geng is rigid, Yi is flexible. Rigid-flexible failure means Geng governs alone, and Yi also fails. The Wei Earth and Yi phase govern alone. Three years later, people develop Jin Li. It takes three years to arrive, so it waits for the right time. Analyzing Earthly number gradations allows deduction of severity: mild implies slow onset, severe implies fast onset. For all Earth positions with Yi-Geng failure, the acupuncture method is the same. Avoiding anger is crucial because three years later enters Ren year, governed by Wood and the Liver. The Liver prefers peace, so avoid anger.
In a Ren-Wu year, rigid and flexible fail to coordinate. The upper Ren has not taken office, and the lower Ding governs alone. Although it is a Yang year, the deficiency differs. Upper and lower failure to maintain means their mutual attraction has a specific timeline, and the severity of recovery has specific numerical patterns. The Lü-Lv Er Jiao (Wood) tones fail to harmonize. Although the same tone appears, the severity of the current failure is visible. A major epidemic will occur within three years (Ren, Gui, Jia years). Jia governs Earth, so one should puncture Pi Shu (Spleen Back-Shu) to balance Earth, and after three days, puncture the "exiting" point (Jing-Well) of the Liver meridian to balance Wood. After acupuncture, calm the spirit for seven days. Avoid drunkenness and singing, which cause Qi to dissipate. Avoid overeating and raw/cold food. To solidify Spleen Qi, avoid stagnation and fullness. Do not sit for long periods. Avoid sour foods, as Sour is Wood flavor; excessive Sour makes Wood excessive and Earth weak. Raw/cold food damages the Spleen. Prefer sweet and bland foods to nourish.
Alternatively, in the lower Earthly Jiazi of Ding-You year, if the position is not maintained and the Central Yun does not take charge, the Qi is misplaced, and the lower does not combine with Ren. This is also "failure to maintain," not "combined virtue." Thus, flexible does not adhere to rigid, Earthly phase does not harmonize, leading to a Li three years later. The acupuncture method is identical to that for Wood Epidemic.
If Ren-Wu year has rigid Stem and Branch, Ren combines with Ding, where Ren is rigid and Ding is flexible. Rigid failure means Ren has not taken office; flexible failure means Ding governs alone. Rigid Stem combining with Yang Branch indicates excess; flexible Stem combining with Yin Branch indicates deficiency. Even in a Yang year, deficiencies differ. Upper-lower failure means disease attraction has a timeline, and severity has numerical patterns. Lü-Lv should resonate with Jiao (Wood) tone. Now, Lü-Lv Er Jiao fails to harmonize. Within three years, a major epidemic will occur. Jia governs Earth, so puncture Pi Shu to balance Earth, and after three days, puncture Liver exiting point to balance Wood. Calm the spirit for seven days. Avoid drunkenness. Avoid overeating and raw food. Sitting long and eating impedes limb movement. Avoid excessive sour food. Avoid raw food. Prefer sweet and bland.
Alternatively, in Ding-You year, if Wood phase is deficient and Central Yun does not take charge, Heaven's Qi is misplaced, and Earth does not combine with Ren. This is "failure to maintain." Without failure, Heaven and Earth have combined virtue; with failure, they do not. Lack of combined virtue means flexible does not adhere to rigid, Earthly phase does not harmonize, leading to a Li three years later. Acupuncture follows the Ren Dry Wood Epidemic method.
In a Wu-Shen year, rigid and flexible fail to coordinate. Wu-Gui is Fire phase, but although it is a Yang year, it is not excessive. Upper loses rigidity, flexible Earth governs alone, Qi is incorrect, allowing evil to interfere. Positions shift repeatedly. When Qi intends to combine, pitch pipes resonate first. If not, Heavenly cycle loses timing. Within three years (Wu, Ji, Geng years), Fire Epidemic arrives. Geng governs Metal, so puncture Fei Shu (Lung Back-Shu). After acupuncture, calm the spirit for seven days. Avoid excessive grief, as grief moves the Lungs and scatters Qi. To solidify Lung Qi, focus on regulating breath.
Alternatively, in Gui-Hai year, flexible fails to maintain position, meaning upper loses rigidity. Wu-Gui fail to combine virtue. Central Yun and Earth are deficient. Three years later, Fire Li occurs.
Wu-Shen year has rigid Stem and Branch. Wu combines with Gui, Wu is rigid, Gui is flexible. Failure to maintain means Wu-Gui Fire phase, Shen is Yang year, but due to failure, it is not excessive. Upper Si Tian Yang loses rigidity, lower flexible governs alone. Upper loss of rigidity and lower sole governance mean Qi is unstable and incorrect, allowing evil interference and positional shifts. Evil interference causes depth variations. Normally, when upper and lower Qi intend to combine, pitch pipes resonate. Here, they do not. Si Tian and Central Yun lose timing. Within three years, major epidemic arrives. Geng governs Metal, so puncture Lung Metal Shu. Calm spirit for seven days. Avoid grief. Regulate breath to solidify Lung Qi.
Gui-Hai year: Gui is flexible Stem, Hai is flexible Branch. Flexible failure means upper loses rigidity. Wu-Gui fail to combine virtue. Central Yun and Earth are deficient. Three years later, Fire Li.
Therefore, establishing a five-year cycle clarifies failure to maintain and exhausts acupuncture methods. Epidemics and Li are names for upper and lower rigid-flexible failures, ultimately returning to one entity. Acupuncture for epidemics has only five methods, summarizing all failures under the Five Phases.
Summarizing, Six Qi are in Heaven, governed by Earthly Branches; Five Phases are on Earth, governed by Heavenly Stems. Establishing five years clarifies rigid-flexible failure and exhausts treatment methods. Epidemics and Li are names for upper-lower rigid-flexible states. Though named differently, they return to one entity: five acupuncture methods for epidemics, and Li follows the same. All preceding failures use "for example," covering sixty years, summarized under Five Phases.
Huangdi asked: I hear the Five Epidemics spread easily, affecting all ages similarly. How can one avoid infection?
Qibo replied: Those not infected have Righteous Qi stored internally, preventing evil invasion. Avoid toxic vapors. Inhale pure Qi through the nose (Tian Pin), let it descend to the Lower Dantian, and rise back to the brain. If Qi emerges from the brain, evil cannot invade. To emerge Qi from the brain, visualize the heart like the sun. Before entering an epidemic room, visualize Green Qi emerging from the Liver, moving left to the East, transforming into forests. Visualize White Qi from the Lungs, moving right to the West, transforming into weapons. Visualize Red Qi from the Heart, moving south/up, transforming into flames. Visualize Black Qi from the Kidneys, moving north/down, transforming into water. Visualize Yellow Qi from the Spleen, staying in the Center, transforming into earth. After protecting oneself with these five Qi, visualize the head shining like the Big Dipper, then enter the epidemic room.
Tian Pin is Xuan Pin, the primordial Qi of the body. Inhaling through the nose to the Lower Dantian and rising to the brain integrates with the Five Zang primordial Qi. Where evil gathers, Qi is deficient. If True Qi is internal and manifests externally, evil cannot enter, and epidemics are repelled.
Another method: On the Spring Equinox, before sunrise, spit out stale air to clear the stomach.
Another method: After Rain Water solar term, bathe three times and induce sweating with herbs to open the muscle surface.
Another method: Xiao Jin Dan formula: Cinnabar 2 liang, ground Realgar 1 liang, Leaf Realgar 1 liang, Zi Jin 0.5 liang. Mix in a box, seal with mud, bury 1 chi deep in a pit. No furnace needed, no processing. Burn with 20 jin of fire for 7 days. Cool for 7 days. Remove from box, bury medicine in earth for 7 days. Grind for 3 days. Make pills with white sand honey, size of wutong seeds. Daily, face east, inhale one mouthful of solar Qi, swallow one pill with cold water. Take 10 pills; no epidemic interference.
Zi Jin is purple gold. He is a box. Gu is sealing with mud. Le di is burying. Di bin is the pit. Shun ri is facing the sun. Bing shui is cold water. Xiao Jin Dan stabilizes Fu organs and harmonizes San Jiao. These methods prevent epidemics caused by three-year transformations. Besides acupuncture, there are formulas to repel epidemics.
Huangdi asked: When humans are deficient, Spirit wanders and loses position, allowing ghosts to invade, causing premature death. How to preserve True Qi? Please teach acupuncture methods.
Qibo bowed and said: Excellent question! Spirit wandering losing position is internal deficiency, but not fatal unless evil invades. As below, the combination of Three Deficiencies requires specific acupuncture.
If Jueyin fails to maintain, Heaven is deficient, Human Liver Qi is deficient, creating double deficiency. Hun wanders upward. Evil attacks Jueyin Great Qi. If body temperature is warm, it can be treated. Puncture the passing point of Foot Shaoyang, then puncture Liver Shu.
Jueyin governs Heaven. Failure means Heaven is deficient, Human Liver is deficient, creating double deficiency. Liver stores Hun, so Hun wanders up. Double deficiency plus external evil is "Three Deficiencies." Evil attack causes Jue (reversal), Great Qi is Liver Qi reversing upward. Warmth is floating heat. Puncture Foot Shaoyang passing point (Yuan-Source point) to treat warmth, then Liver Shu to treat reversal.
If Heart is deficient, and Jun Huo and Xiang Huo Si Tian fail to maintain, creating Three Deficiencies, and Fire is insufficient, Black Corpse Ghost attacks, causing sudden death. Puncture Hand Shaoyang passing point, then Heart Shu.
Heart deficiency plus Si Tian failure creates double deficiency. Fire insufficiency allows Water to control Fire, so Black Water Ghost attacks.
If Spleen is diseased, and Taiyin Si Tian fails to maintain, creating Three Deficiencies, and Earth is insufficient, Green Corpse Ghost attacks, causing sudden death. Puncture Foot Yangming passing point, then Spleen Shu.
Wood controls Earth, so Green Ghost attacks.
If Lung is diseased, and Yangming Si Tian fails to maintain, creating Three Deficiencies, and Metal is insufficient, Red Corpse Ghost attacks, causing sudden death. Puncture Hand Yangming passing point, then Lung Shu.
Fire controls Metal, so Red Ghost attacks.
If Kidney is diseased, and Taiyang Si Tian fails to maintain, creating Three Deficiencies, and Water transport is insufficient, Yellow Corpse Ghost attacks, sucking Soul and Spirit, causing sudden death. Puncture Foot Taiyang passing point, then Kidney Shu.
Yellow Ghost represents Earth controlling Water. Three Deficiencies combining cause sudden disease.
Huangdi asked: Regarding the twelve yearly phases, if Spirit loses position, Spirit's radiance becomes incomplete, fearing evil invasion. Treatment via acupuncture? Please explain the essentials.
Twelve meridians are governed by Zang-Fu. Spirit rotation ensures complete radiance; otherwise, evil invades.
Qibo bowed and said: Profound question! This is the true doctrine. Only the Sage Emperor explores this source. Qi and Spirit unite with the Dao, matching Heaven.
Heart is the Monarch Official, from whom Shen Ming emerges. Puncture the Yuan-Source point of Hand Shaoyin.
Hand Shaoyin is Heart. Previous sections mentioned flowing points; here we puncture Source points, as exit is the basis of entry, and entry is the root of exit.
Lung is the Chancellor Official, from whom regulation emerges. Puncture the Yuan-Source point of Hand Taiyin.
Liver is the General Official, from whom strategy emerges. Puncture the Yuan-Source point of Foot Jueyin.
Gallbladder is the Judge Official, from whom decision emerges. Puncture the Yuan-Source point of Foot Shaoyang.
Danzhong is the Envoy Official, from whom joy emerges. Puncture the Liu (Flowing) point of Pericardium.
Since Heart is punctured at Source, Pericardium is punctured at Flowing point.
Spleen is the Advisor Official, from whom wisdom emerges. Puncture the Yuan-Source point of Spleen.
Stomach is the Granary Official, from whom flavors emerge. Puncture the Yuan-Source point of Stomach.
Large Intestine is the Transmission Official, from whom transformation emerges. Puncture the Yuan-Source point of Large Intestine.
Small Intestine is the Receiving Official, from whom transformation emerges. Puncture the Yuan-Source point of Small Intestine.
Kidney is the Strength Official, from whom skill emerges. Puncture the Yuan-Source point of Kidney.
San Jiao is the Drainage Official, from whom water passages emerge. Puncture the Yuan-Source point of San Jiao.
Bladder is the Capital Official, storing fluids, which exit upon Qi transformation. Puncture the Yuan-Source point of Bladder.
These Twelve Officials must not lose harmony. Each has its duty, transmitting to each other, so they must not fail.