凡点灸法。皆须平直四肢。无使倾倒。灸时。孔穴不正。无益于事。若卧点则卧灸。立
点则立灸。坐点则坐灸。反此者。不得其穴矣。
凡灸。若遇冷雾风雪猛雨大暑雷电虹霓。临时且停。候清明再灸。灸时。不可大饥大饱
见一切不祥之事。
凡新生男女。七日以上。周岁已还。不过七壮。如雀粪大。头面手足胸前诸穴。不可灸
有
疾不过七壮。背不过二七壮。又云。小儿艾炷如小麦大许。但三五壮而止。又云。
夫病至极。服药无效者。可以求疗尺寸之法。古者。以人
中指第二节。内度两横文为一寸。其间有身长手短者。是以不可一概论也。今人不辨长短。
但以灸之。多不应效。通真子云。身手平等者。以中指第二节为一寸。身长手短者。大拇指
第一节为一寸。宜根据此行。取患者男左女右手为一寸。即无疑碍矣。又云。大人小儿男左手
女右手。比量中指第一节为一寸。千金翼云。灸节指根。
（附论）
凡诸百邪之病。源起多涂。其有种种形相。示表癫邪之端。而见其病。或有默默而不声
或复
多言而HT 说。或歌或哭。或吟或笑。或眠坐沟渠。啖食粪秽。或裸形露体。或昼夜游走。
或嗔骂无度。或者蜚蛊向导。手乱目急。如斯种类。癫狂之人。今针灸与夫方药。并主治之
凡占风之家。亦以风多鬼断之。扁鹊曰。百邪所病者。针有十三穴也。凡针之体。先从鬼
宫起。次针鬼信。便至鬼垒。又至鬼心。未必须并针。止五六穴。即可知矣。若是邪蛊之精
便自言说论其由来去。验有实。立得向导。未必须尽其命。求去与之。男从左起针。女从
右起针。若数处不言。便遍穴针也。根据诀而行。针灸等处。并备主之。仍须根据掌诀捻目治之
万不失一。黄帝掌诀。别是术家秘要。缚鬼禁劫。五岳四渎。山精鬼魅。并悉禁之。
有目在人两手中十指节间。第一针人中。名鬼宫。从左边下针。右边出。第二针手大指爪甲
下。名鬼信。入肉三分。第三针足大趾爪甲下。名鬼垒。入肉二分。第四针掌后横文。名鬼
心。入半寸。即太渊穴也。第五针外踝下白肉际。足太阳名鬼路。火针七 。 三下。即申
脉穴也。第六针大椎。上入发际一寸。名鬼枕。火针七 。 三下。第七针耳前发际宛宛中
耳垂下五分。名鬼床。火针七 。 三下。第八针承浆。名鬼市。从左出右。第九针手横
文上三寸两筋间。名鬼路。即劳宫穴也。第十针直鼻上入发际一寸。名鬼堂。火针七 。
三下。即上星穴也。第十一针阴下缝。灸三壮。女人即玉门头。名鬼藏。第十二针尺泽横文
外头。接白肉际。名鬼巨。火针七 。 三下。此即曲池穴。第十三针舌头一寸。当舌下缝
刺贯出舌上。名鬼封。仍以一板横口吻安针头。令舌不得动。已前若是手足皆相对。针两穴
若是孤穴。即单针之。
岐伯曰。中风大法有四。一曰偏枯。二曰风痱。三曰风懿。四曰风痹。夫诸急卒病。多
是风
初得轻微。人所不悟。宜速与续命汤。根据俞穴灸之。夫风者。百病之长。岐伯所言四者。
说其最重也。
经验方云。凡觉心中愦乱。神思不怡。或兼手足麻木。此是风将中之候。不问是风与气
宜
速灸百会风池大椎肩井曲池间使足三里七穴。两边根据次序自上及下灸之。如灸稍迟。气塞涎
上。或失音将欲绝者。便可根据此次序灸之。艾炷如苍耳大。各灸三壮。足三里灸五壮。轮日
以次灸之。至随年壮乃止。大凡每遇春秋二时。可于此七穴时复灸之。以泄风气。如体中素
有风气者。尤须留意此灸法。可保无虞。此法可灸卒死。医书云。凡民风发强忍怕痛不肯灸
忽然卒死者。是何病。谓入藏故也。有风病者不可不知此灸法。又云。先贤论曰。风中脉则
口眼 邪。风中腑则肢体废。中脏。则性命危。凡治中风。古方虽用续命防风等汤。然此只
可扶助疾病。若要救危急收全功。必须火艾灼灸为良。又云。凡 向左者。谓左边脉中风而
缓
也。宜灸左。凡 向右者。谓右边脉中风而缓也。宜灸右。其艾蛀大如麦粒。各灸二七壮。
宜频灸之。以取尽风气口眼正为度。又云。凡觉手足或痛或麻良久乃已者。是风将中腑之候
宜灸百会等七穴。病在右即灸右病。在左即灸左病。如因循失灸。手足已废者。春较秋灸
秋较春灸。以取尽风气手足轻安为度。
凡风多从背五脏俞入诸脏受病。肺病最急。肺主气息。又冒诸脏故也。
凡施灸的方法，都必须使四肢平直，不要使其倾斜。施灸时，如果穴位定位不准确，对治疗毫无益处。如果要躺着取穴就躺着施灸，站着取穴就站着施灸，坐着取穴就坐着施灸。违背这些原则，就无法准确取到穴位。
凡是施灸，如果遇到冷雾、风雪、暴雨、大暑、雷电、虹霓等恶劣天气，应暂时停止，等到天气清明后再施灸。施灸时，不可处于极度饥饿或过饱的状态，也不要见到一切不吉利的事情。
凡是新生男婴女婴，出生七天以上，周岁以内的，施灸不超过七壮，艾炷大小如麻雀粪。头部、面部、手足部以及胸前的各个穴位，不可施灸。如果有疾病，（头面手足胸前）不超过七壮，背部不超过十四壮。又说，小儿的艾炷如小麦粒大小即可，只灸三五壮便停止。又说，如果病情极重，服药无效时，可以采用“指寸法”来度量取穴。古时候，以人中指第二节内侧的两道横纹之间的距离作为一寸。但其中有人身材长而手短的情况，因此不能一概而论。现在的人不分辨身高手臂长短，只是随意施灸，大多没有疗效。通真子说：手脚比例正常的人，以中指第二节为一寸；身材长而手短的人，以大拇指第一节为一寸。应当依据这种方法操作，取患者男左女右手的长度为一寸，就没有疑虑障碍了。又说，大人小孩，男子取左手，女子取右手，比量中指第一节为一寸。《千金翼方》说，灸节指根处。
（附论）
凡是各种邪气引起的疾病，起源多种多样。它们有种种不同的形态表现，显示出癫狂邪气的端倪并显现出病症。有的沉默不语，有的又多言乱语，有的唱歌，有的哭泣，有的呻吟，有的发笑，有的睡卧在沟渠中，吞食粪便污秽，有的裸露身体，有的昼夜游走不停，有的愤怒辱骂没有限度，有的像被蛊惑驱使一样，手忙脚乱，眼神急促。像这一类情况，都是癫狂之人。如今针灸和方药都主治这类疾病。
凡是占风的人，也多将风病断定为鬼祟所致。扁鹊说，百邪所致的疾病，针刺有十三个穴位。凡是针刺，先从鬼宫开始，其次针鬼信，接着到鬼垒，再到鬼心。不一定必须全部针刺，只要取五六穴，就可以见效了。如果是邪蛊的精气作祟，病人就会自己说话讲述其来龙去脉，验证确有实情，立刻就能找到驱除的方法，不一定非要致其于死地，只需寻求方法将其去除即可。男子从左侧起针，女子从右侧起针。如果在几处询问都不说话，就遍刺各穴。依据口诀而行，针灸等方法，都具备主治功效。仍然需要根据手掌诀配合捻目疗法来治疗，万无一失。黄帝掌诀，是术家的秘密要诀，能缚鬼禁劫，五岳四渎的山精鬼魅，全都能够禁止。
眼睛位于人两手十指节之间。第一针人中，名叫鬼宫，从左边进针，右边出针。第二针手大拇指指甲下，名叫鬼信，进肉三分。第三针足大脚趾指甲下，名叫鬼垒，进肉二分。第四针手腕后横纹处，名叫鬼心，进半寸，即太渊穴。第五针外踝下白肉交界处，足太阳经穴名叫鬼路，用火针烧灼七次，冷却三次，即申脉穴。第六针大椎穴，向上进入发际一寸处，名叫鬼枕，用火针烧灼七次，冷却三次。第七针耳前发际凹陷处，耳垂下方五分处，名叫鬼床，用火针烧灼七次，冷却三次。第八针承浆穴，名叫鬼市，从左出右。第九针手横纹上三寸两筋之间，名叫鬼路，即劳宫穴。第十针直对鼻子上方进入发际一寸处，名叫鬼堂，用火针烧灼七次，冷却三次，即上星穴。第十一针阴部缝隙，灸三壮，女人则是玉门头，名叫鬼藏。第十二针尺泽横纹外侧，接白肉交界处，名叫鬼巨，用火针烧灼七次，冷却三次，此即曲池穴。第十三针舌头一寸处，当舌下缝刺穿贯通至舌上，名叫鬼封。仍用一块板横放在口唇间固定住针头，使舌头不能动弹。以前所述如果是手足相对的穴位，就两穴同针；如果是孤立的穴位，就单针之。
岐伯说，中风的大法有四类：一是偏枯，二是风痱，三是风懿，四是风痹。那些急骤发生的疾病，多是风邪初起，症状轻微，人们没有察觉，应该迅速给予续命汤，并根据俞穴进行施灸。风邪，是百病之长。岐伯所说的这四种，是说其中最严重的情况。
经验方说，凡是觉得心中烦闷混乱，神思不愉快，或者兼有手足麻木，这是风邪即将中风的征兆。不论是风邪还是气邪，都应该迅速灸百会、风池、大椎、肩井、曲池、间使、足三里这七个穴位，两边按照次序从上到下依次施灸。如果施灸稍晚，出现气塞痰涌，或者失音将要断气的情况，就可以根据这个次序施灸。艾炷如苍耳子大小，每个穴位灸三壮，足三里灸五壮，轮流每天依次施灸，直到达到随年壮（即与年龄相等的壮数）才停止。大凡每逢春秋两季，可以在这七个穴位再次施灸，以泄风气。如果体质中素有风气者，尤其需要注意此灸法，可以保证无虞。此法还可以治疗猝死。医书说，凡是风病发作时强忍疼痛不肯施灸，忽然猝死的，是什么病呢？这是因为风邪入脏的缘故。有风病的人不可不知道此灸法。又说，先贤论述说：风邪中脉则导致口眼歪斜，风邪中腑则导致肢体废用，风邪中脏则性命危险。凡是治疗中风，古方虽然使用续命汤、防风汤等，然而这些只能扶助正气抵御疾病，若要挽救危急取得全功，必须用火艾灼灸才是良策。又说，凡是口眼向左歪斜的，谓左边脉中风而缓也，宜灸左侧。凡是口眼向右歪斜的，谓右边脉中风而缓也，宜灸右侧。艾炷如麦粒大小，各灸十四壮，宜频繁施灸，以取尽风气，口眼端正为度。又说，凡是觉得手足或者痛或者麻，很久才缓解的，是风邪即将中腑的征兆，宜灸百会等七个穴位。病在右边就灸右边，病在左边就灸左边。如果因循拖延未能及时施灸，导致手足已经废用的，春季比秋季好灸，秋季比春季好灸，以取尽风气，手足轻松安宁为度。
All moxibustion methods require the limbs to be kept straight and level, avoiding any tilting. If the acupoints are not accurately located during moxibustion, it will be of no benefit. One should lie down for moxibustion if lying down was used for point location; stand up if standing was used; sit down if sitting was used. Deviating from this principle results in failing to locate the correct points.
When performing moxibustion, if one encounters cold fog, wind and snow, heavy rain, extreme heat, thunderstorms, or rainbows, one should temporarily suspend the procedure and resume only when the weather clears. During moxibustion, one must not be extremely hungry or overly full, nor should one witness any inauspicious events.
For newborn infants (male or female) aged more than seven days but less than one year, moxibustion should not exceed seven moxa cones (Zhuang), with the cone size resembling a sparrow's droppings. Moxibustion is contraindicated on the head, face, hands, feet, and chest points. If disease is present, these areas should not exceed seven Zhuang; the back should not exceed fourteen Zhuang. It is also stated that for children, moxa cones should be the size of a wheat grain, limited to three or five Zhuang. Furthermore, if the condition is critical and herbal medicine is ineffective, the "finger-breadth method" (Cun measurement based on finger segments) can be employed for point localization. In ancient times, the distance between the two transverse creases of the middle segment of the middle finger was defined as one Cun. However, individuals vary in body length and arm length, so this cannot be applied universally. Modern practitioners often ignore differences in stature and limb length, leading to ineffective treatments. Tongzhenzi stated: For those with proportional hands and body, the middle segment of the middle finger equals one Cun; for those with long bodies and short arms, the first segment of the thumb equals one Cun. One should follow this method, using the left hand for males and the right hand for females to measure one Cun, thereby eliminating doubt. Another view suggests measuring the first segment of the middle finger as one Cun, using the left hand for males and the right for females. *Qianjin Yifang* states to measure at the base of the finger joints.
(Attached Discussion)
Diseases caused by various evil pathogens originate from diverse sources. They present with various manifestations, indicating the onset of manic-depressive or demonic disorders. Symptoms may include silence, excessive talkativeness, singing, crying, groaning, laughing, sleeping in ditches, eating feces, exposing the naked body, wandering day and night, uncontrolled cursing, behaving as if possessed or guided by spirits, frantic movements, and urgent staring. Such cases constitute manic-depressive conditions. Both acupuncture and herbal formulas are indicated for treating them.
Practitioners of wind-divination often attribute wind diseases to demonic influence. Bian Que stated that for diseases caused by hundred evils, there are thirteen specific acupuncture points. Treatment begins at Guigong (Ghost Palace), followed by Guixin (Ghost Belief), Guilou (Ghost Fortress), and Guixin (Ghost Heart). It is not necessary to needle all of them; selecting five or six points is sufficient. If the illness is caused by demonic essence, the patient may spontaneously recount its origin; verifying the truth allows for immediate exorcism without necessarily causing death, simply seeking to remove the pathogen. Needling starts from the left for males and the right for females. If the patient does not respond to queries at specific sites, needle all points according to the formula. Follow the verses strictly; combine acupuncture with palm-mantra techniques and eye manipulation for guaranteed efficacy. The Yellow Emperor’s Palm Mantra is a secret art of specialists, capable of binding ghosts, prohibiting劫 (plagues/curses), and suppressing mountain spirits and demons of the Five Mountains and Four Rivers.
The eyes are located between the ten finger joints of both hands.
1. Renzhong (GV26), named Guigong: Needle from left to right.
2. Under the nail of the great toe of the hand, named Guixin: Insert 3 fen.
3. Under the nail of the great toe of the foot, named Guilou: Insert 2 fen.
4. At the transverse crease of the wrist, named Guixin: Insert 0.5 cun, which is Taiyuan (LU9).
5. At the junction of white flesh below the lateral malleolus, Foot Taiyang meridian point named Guilu: Use fire needle, heat seven times, cool three times, which is Shenmai (BL62).
6. Dazhui (GV14), one cun above the hairline, named Guizhen: Use fire needle, heat seven times, cool three times.
7. In the depression at the anterior hairline before the ear, five fen below the earlobe, named Guichuang: Use fire needle, heat seven times, cool three times.
8. Chengjiang (CV24), named Guishi: Needle from left exiting right.
9. Three cun above the transverse crease of the hand, between the two tendons, named Guilu: This is Laogong (PC8).
10. One cun above the nose entering the hairline, named Guantang: Use fire needle, heat seven times, cool three times, which is Shangxing (GV23).
11. In the perineal seam, moxa three Zhuang; for women, at the clitoral hood, named Guicang.
12. At the outer edge of the transverse crease of Chize (LU5), adjacent to the white flesh, named Guiju: Use fire needle, heat seven times, cool three times, which is Quchi (LI11).
13. One cun into the tongue, piercing through the sublingual seam to exit the top of the tongue, named Guifeng. Secure the needle head with a board across the mouth to prevent tongue movement.
If the points are paired (hands/feet), needle both; if isolated, needle singly.
Qibo stated that there are four major types of stroke: Pianku (hemiplegia), Fengfei (wind flaccidity), Fengyi (wind stupor), and Fengbi (wind bi-syndrome). Acute sudden illnesses are often due to initial mild wind invasion, which people fail to notice. One should promptly administer Xuming Tang and moxa the Shu points. Wind is the chief of a hundred diseases. Qibo’s four categories represent the most severe forms.
Empirical prescriptions state: If one feels mental confusion, dispiritedness, or numbness in the limbs, it is a sign that wind is about to strike. Regardless of whether it is wind or qi pathogen, quickly moxa the following seven points on both sides in order from top to bottom: Baihui (GV20), Fengchi (GB20), Dazhui (GV14), Jianjing (GB21), Quchi (LI11), Jiashi (PC5), and Zusanli (ST36). If treatment is delayed and symptoms progress to Qi stagnation with phlegm rising, aphonia, or impending collapse, follow this sequence. Use moxa cones the size of a cocklebur, three Zhuang per point, five Zhuang for Zusanli. Perform sequentially over days until reaching the "Sui Nian Zhuang" (number of Zhuang equal to age). Generally, during spring and autumn, re-moxa these seven points to vent wind qi. Those with inherent wind tendencies must pay special attention to this method to ensure safety. This method can also treat sudden death. Medical texts note that patients who endure pain and refuse moxibustion during wind attacks may die suddenly because the wind has entered the Zang organs. Practitioners dealing with wind diseases must know this method.
Ancient sages stated: Wind entering meridians causes facial deviation; wind entering Fu organs causes limb paralysis; wind entering Zang organs threatens life. Although ancient formulas use Xuming Tang or Fangfeng Tang, these only support the body against disease. To save critical cases and achieve full recovery, fire moxibustion is superior.
For facial deviation to the left, it indicates left-sided pulse slackness due to wind; moxa the left side. For deviation to the right, it indicates right-sided pulse slackness; moxa the right side. Use moxa cones the size of a wheat grain, fourteen Zhuang each, frequently applying until wind qi is exhausted and facial symmetry is restored.
If one feels lingering pain or numbness in limbs, it signals impending wind invasion of Fu organs. Moxa the seven points mentioned above. Treat the affected side. If neglected until limbs are paralyzed, spring moxibustion is more effective than autumn, and autumn better than spring, aiming to exhaust wind qi and restore limb comfort.
Wind pathogens typically enter via the Back-Shu points of the five Zang organs, affecting the respective viscera. Lung disease is the most urgent because the Lung governs Qi and respiration, and influences all other Zang organs.