掣曰 。牙关不开曰噤。切齿曰 。即皆痉之谓也。此以热极生风。大伤阴血而然。既然且痉。乃为死证。
痉、音敬。 、翅寄系三音。 音纵。
凡此九者 不可刺也 张云刺之无益。必反招嫌。
介按、吴鞠通曰。此节历叙热病之死征。以禁人之刺。为刺则必死也。然刺固不可。亦有可药而愈者。
盖刺法能泄能通。开热邪之闭结最速。至于益阴以存津。实刺法之所短。而汤药之所长也。
两手外内侧各三 张云。两手外内侧。即太阳之少泽。少阳之关冲。阳明之商阳也。三阴俱在内侧。
即太阴之少商。厥阴之中冲。少阴之少冲也。左右共十二穴。 、刺疮也。有刺必有瘢。故即以 为数。
五指间（止）足亦如是 张云。五指间者。总言手五指也。各一者本节之后。各一穴也。观上文第十五
节云。取之于其 及下诸指间。正谓此也。盖诸经 穴。皆在指之本节后。如手经则太阳之后溪。少阳之中渚。
阳明之三间。独少阴之在本节后者。则少府之荥也。手之六经。惟太阴厥阴则本节后俱无穴。故左右四经。凡
八也。其在足经之 。则太阳曰束骨。少阳曰临泣。阳明曰陷谷。太阴曰太白。皆在本节
之后。其少阴之脉。不行于指。厥阴之脉。则本节后亦无穴。左右四经。止共八穴。故曰足亦如是。
头入发（止）凡六 甲乙发下有际字。注。灵枢无分字。马云。此分字作去声。犹言三处也。若平声
则三分旁无穴。张云。头入发一寸。即督脉上星之次。其旁穴分而为三。则足太阳之五处、承光、通天也。左
右各三。故凡六 。
更入发（止）凡十 张云。更入发者。自上星之次向后也。三寸边五者。去中行三寸许。两边各五也。
即足少阳之临泣、目窗、正营、承灵、脑空。左右二行。凡十 。
耳前后（止）凡六 甲乙。口下注、灵枢作以下。张云。耳前者。听会也。耳后者。完骨也。俱足少
阳经穴各二。口下者。任脉之承浆也。一穴。项中者。督脉之 门也。一穴。共凡六 。
巅上一 张云。百会也。督脉穴。
发际一 张云。前发际、神庭也。后发际、风府也。俱督脉穴。凡二 。按、本篇所载者。热病五十
九俞也。水热穴论所载者。亦热病五十九俞也。考二篇之异同。则惟百会、囟会、五处、承光、通天、临泣、
目窗、正营、承灵、脑空等十八穴相合。其余皆异。然观本篇所言者。多在四肢。盖以泻热之本也。水热穴论
所言者。多随邪之所在。盖以泻热之标也。义自不同。各有取用。且本经灵枢在前。素问在后。后者所以补前
之略耳。故皆谓之热病五十九俞。非谬异也。今总计二篇之数。再加以上文所言。胃胳、涌泉等穴。原不在五
十九数之内者。凡十四穴。仍除去重复十八穴。则总得一百一十四穴。皆热俞也。均不可废。凡刺热者。当总
求二篇之义。各随其宜而取用之。庶乎尽刺热之善矣。简案、甲乙载本经及水热穴论五十九俞云。按二经虽不
同。皆泻热
之要穴也。乃与张之意符矣。马云。彼之五十九穴。所以刺水病。而此则刺热病。病有不同。故穴因以异。成
无己注伤寒论。乃两入之。盖不考诸穴所在耳。考水热穴论。水俞五十七穴。热俞五十九穴。极为分明。不知
马何因而有此说。成氏非失考也。
气满胸中（止）气下乃正 韭、道藏本、元本、赵藏本、张本、作薤。溜、诸本作留。当改。马云。此
以下七节。另言杂证。与上热病无涉。而此一节。则言气证者之有刺法也。凡气满于胸中。而其息喘促者。（呼
吸为息）则病在上者取之下。当刺足太阴脾经之隐白穴。候其气下不喘。乃止针也。张云。内寒者气至迟。故
宜久留其针。内热者气至速。故宜疾去其针。志注本输篇云。上古如韭叶。今时如大米许。
心疝（止）去其血络 张云。心疝者。如脉要精微论曰。诊得心脉而急。病名心疝。少腹当有形也。取足
太阴厥阴。尽刺去其血络者。以二经皆聚于少腹。去其络血。即所以散其邪也。
喉痹舌卷（止）如韭菜 甲乙作臂表痛。注。灵枢及太素作臂内廉痛。马云。阴阳别论曰。一阴一阳结。
谓之喉痹。则喉痹明系手厥阴心包络。手少阳三焦经也。其病舌卷而短。口中作干。心烦且痛。臂之内廉亦痛。
不能举之以上及于头。当取手小指之次指。即第四指也。系手少阳三焦经。其穴在次指之端。名关冲。去爪甲
如韭叶者是也。
目中赤痛（止）取之阴跷 张云。阴跷之脉。属于目内 。足少阴之照海。即阴跷之所生也。故当刺之。
风痉（止）取三里 张云。痉、强直也。身反折、反张向后也。此风证之在膀胱经者。故当取足太阳经
穴。 中、委中穴也。血络、浮浅之络也。皆当刺出其血。若中气有寒、
仍当取足阳明之三里。温补胃气。而风寒可除也。
癃取之阴跷止出血 甲乙。癃、作痉。马云。膀胱不利为癃。谓小便不通也。膀胱与肾为表里。当
取肾经之照海穴以刺之。乃阴跷脉气所发也。及肝经之大敦穴。在足大趾外侧之三毛上。及二经之有血络者。
皆取之出血。李东垣曰。肾主闭藏。肝主疏泄。则取之两经也宜矣。张云。肾与膀胱为表里。肝经行于少腹。
故当取此二经。
男子如蛊（止）尽见血也 、甲乙作阻。马云。 、秦吕切。又子衔功。玉篇云。骄也。但义不甚
通。疑当作疽。男子有胀病。如犯蛊毒相似。女子有郁病。如成疽疾相似。其身体腰脊俱如解分。不相连属。
又不欲饮食。此病在上者当取之下。宜先取肾经涌泉穴以见血。又视足而之为跗上者。其血络盛处。尽取之以
见血。盖指足阳明胃经也。张云。 当作胎。如蛊（与马同）如胎。无是病而形相似也。志云。 当作阻。女
子如阻者。如月经之阻隔也。男子无月事之留阻。故曰如蛊。简案、玉机真藏论云。脾传之肾。病名曰疝瘕。
少腹冤热而痛出白。一名曰蛊。盖男子如蛊谓如疝瘕而非疝瘕也。 、作阻为是。阻即妊娠阻病。谓其证如恶
阻而非恶 也。此乃肾胃二经之病。故刺涌泉及跗上以见血耳。
丹波元珍按语：身体强直抽搐称为“痉”，牙关紧闭不能张开称为“噤”，上下牙齿切磨作响称为“”。这些症状都属于“痉病”的范畴。这是由于热邪极盛而生风，严重损伤阴血所致。既然已经出现痉证，便属于死证。
（注：“痉”音敬；“”音翅、寄、系三音；“”音纵。）
凡是上述九种情况，不可使用针刺疗法。张景岳认为，针刺对此无益，反而可能招致祸患。
介眉按：吴鞠通说，这一节依次叙述了热病的死亡征兆，目的是禁止人们进行针刺，因为一旦针刺必然导致死亡。然而，虽然针刺确实不可用，但也有可以通过药物治疗而痊愈的情况。
大概针刺的方法能够泄邪、疏通经络，对于开通热邪的闭结最为迅速。至于滋养阴液以保存津液，这是针刺方法的短处，却是汤药治疗的长处。
两手内外侧各三个穴位：张景岳说，两手的内外侧，即太阳经的少泽穴、少阳经的关冲穴、阳明经的商阳穴。三条阴经都在内侧，即太阴经的少商穴、厥阴经的中冲穴、少阴经的少冲穴。左右共十二个穴位。“”指刺疮，有刺必有疤痕，所以就用“”的数量来计数。
五指间（止）足部也是如此：张景岳说，“五指间”是总称手部的五个手指。每个手指一个穴位，位于本节之后。看上文第十五节说：“取之于其及下诸指间”，正是说的这个意思。大概各经的输穴，都在指骨的本节之后。如手经中，太阳经的后溪穴、少阳经的中渚穴、阳明经的三间穴。唯独少阴经在本节之后的，则是少府穴的荥穴。手部的六条经脉，只有太阴经和厥阴经在本节之后没有穴位。所以左右四条经脉，共有八个穴位。在足部的经脉中，其输穴位置如下：太阳经叫束骨，少阳经叫临泣，阳明经叫陷谷，太阴经叫太白，都位于本节之后。少阴经的脉气不运行于手指，厥阴经的脉气在本节之后也没有穴位。左右四条经脉，总共只有八个穴位。所以说足部也是如此。
头部进入发际一寸（止）共六个穴位：《甲乙经》在“发”下有“际”字。注释说，《灵枢》中没有“分”字。马云说，这里的“分”字读去声，意思是“三处”。如果读平声，则三分旁没有穴位。张景岳说，头入发际一寸，即督脉上星穴的次一穴。其旁的穴位分为三行，即足太阳膀胱经的五处、承光、通天穴。左右各三个，所以共六个穴位。
再深入发际（止）共十个穴位：张景岳说，“更入发”是指从上星穴向后。距离中线三寸处的五个穴位，是离开中线约三寸，两边各五个。即足少阳胆经的临泣、目窗、正营、承灵、脑空穴。左右两行，共十个穴位。
耳前耳后（止）共六个穴位：《甲乙经》在“口”下注解说，《灵枢》作“以下”。张景岳说，耳前的穴位是听会穴，耳后的穴位是完骨穴，都是足少阳胆经的穴位，各两个。口下的穴位是任脉的承浆穴，一个穴位。项中的穴位是督脉的风府穴，一个穴位。总共六个穴位。
发际一个穴位：张景岳说，前发际的神庭穴，后发际的风府穴，都属于督脉。共两个穴位。
按：本篇所载的是热病五十九个俞穴。《水热穴论》所载的也是热病五十九个俞穴。考察这两篇的异同，只有百会、囟会、五处、承光、通天、临泣、目窗、正营、承灵、脑空等十八个穴位相合，其余都不相同。然而看本篇所说的穴位，多在四肢，大概是针对泻热的根本而言。《水热穴论》所说的穴位，多随邪气所在的部位而定，大概是针对泻热的标象而言。义理自然不同，各有取用之处。而且本经《灵枢》成书在前，《素问》在后，后者是用来补充前者的简略之处的。所以都称之为热病五十九俞，并非谬误或差异。现在总计两篇的数目，再加上以上文所说的胃腧、涌泉等穴，原本不在五十九之数内的，共十四穴。再除去重复的十八穴，总共得到一百一十四穴，都是热病俞穴。都不能废弃。凡是用针刺治疗热病的人，应当综合求取两篇的义理，各自根据适宜的情况取用，这样才能尽善尽美地运用针刺治疗热病。
简案：《甲乙经》记载本经及《水热穴论》的五十九俞穴说：按这两经虽然不同，但都是泻热的重要穴位。这与张景岳的意思相符。马云说：彼处的五十九穴是用来治疗水病的，而此处是用来治疗热病的。病情不同，所以穴位也因此而异。成无己注解《伤寒论》时，将两者混为一谈，大概是没有考证这些穴位的位置所在。考察《水热穴论》，水俞有五十七穴，热俞有五十九穴，界限极为分明。不知道马云为何会有这种说法。成氏并非失考。
胸中气满（止）气下行则正常：韭菜的“韭”，道藏本、元本、赵藏本、张本作“薤”。“溜”，诸本作“留”，应当改正。马云说，以下七节，另外论述杂证，与上面的热病无关。而这一节，则是论述气证患者的针刺方法。凡是气满于胸中，呼吸喘促的人（呼吸称为息），则病在上者取之下，应当针刺足太阴脾经的隐白穴，等到气下行、喘息停止，才起针。张景岳说，内有寒邪者，气至缓慢，所以宜久留针；内有热邪者，气至迅速，所以宜快速去针。张志聪注《本输》篇说：上古时候的脉象像韭菜叶那样细，现在的脉象像大米粒那样大。
心疝（止）去除其血络：张景岳说，心疝，如《脉要精微论》所说：诊察到心脉急迫，病名叫做心疝，少腹部应当有形块。取足太阴脾经和足厥阴肝经，彻底刺去其血络，因为这两条经脉都汇聚于少腹，去除络脉中的瘀血，就是用来消散邪气的方法。
喉痹舌卷（止）如韭菜叶宽：《甲乙经》作“臂表痛”。注释说，《灵枢》及《太素》作“臂内廉痛”。马云说，《阴阳别论》说：一阴一阳结滞，叫做喉痹。那么喉痹明显是手厥阴心包络和手少阳三焦经的病。其病症表现为舌头卷缩而短，口中干燥，心烦且痛，手臂的内侧也疼痛，不能举起，甚至上连头部。应当取手小指旁边的次指，即第四指。属于手少阳三焦经，其穴位在次指的末端，名叫关冲穴，距离指甲边缘如韭菜叶宽度处即是。
目中赤痛（止）取阴跷脉：张景岳说，阴跷脉，属于目内眦。足少阴肾经的照海穴，就是阴跷脉所生发的地方。所以应当针刺此穴。
风痉（止）取足三里：张景岳说，痉，指身体强直。身反折，指身体向后反张。这是风邪在膀胱经的病症，所以应当取足太阳膀胱经的穴位。委中穴，以及血络（浮浅的络脉），都应当刺出其血液。如果中气有寒，仍然应当取足阳明胃经的足三里穴，温补胃气，风寒即可消除。
癃闭取阴跷脉（止）出血：《甲乙经》中，“癃”作“痉”。马云说，膀胱不利为癃，谓小便不通。膀胱与肾互为表里，应当取肾经的照海穴来针刺，这是阴跷脉气所发出的穴位。以及肝经的大敦穴，位于足大趾外侧的三毛之上。以及这两条经脉中有血络的地方，都取之以出血。李东垣说：肾主闭藏，肝主疏泄，所以取这两条经脉是适宜的。张景岳说：肾与膀胱互为表里，肝经行于少腹，所以应当取这两条经脉。
男子如蛊（止）见血为止：《甲乙经》作“阻”。马云说：“”，秦吕切，又读子衔功。《玉篇》解释为“骄”。但意义不太通顺，怀疑当作“疽”。男子患有胀病，如同触犯蛊毒相似；女子患有郁病，如同形成疽疾相似。其身体腰脊都像解开的肌肉一样，不相连属，又不想饮食。这种病在上者当取之下，宜先取肾经的涌泉穴直到见血。又观察足背（跗）上的血络旺盛处，全部取之以见血。大概指的是足阳明胃经。张景岳说：“”应当作“胎”。如蛊（与马云观点相同），如胎，没有这样的病但形体相似。张志聪说：“”应当作“阻”。女子如阻，如同月经阻隔。男子没有月经的留阻，所以说“如蛊”。简案：《玉机真脏论》说：脾传之肾，病名叫做疝瘕，少腹冤热而痛，排出白色液体，一名叫做蛊。大概男子如蛊是指像疝瘕而不是真正的疝瘕。“”作“阻”是正确的。“阻”即妊娠阻病，谓其症状如恶阻而不是真正的恶阻。这是肾胃两条经脉的病，所以针刺涌泉及足背以见血罢了。
Danbo Yuanzhen's commentary: Body stiffness and convulsions are called "Jing" (Spasm), inability to open the jaw is called "Jin" (Lockjaw), and teeth grinding is called "Chi". These symptoms all belong to the category of "Jing disease" (Spasm). This occurs due to extreme heat generating wind, which severely damages Yin blood. Once spasm has manifested, it constitutes a death syndrome.
(Note: "Jing" is pronounced Jing; "Chi" has three pronunciations Chi, Ji, Xi; "Zong" is pronounced Zong.)
For any of the above nine conditions, acupuncture should not be used. Zhang Jingyue stated that acupuncture offers no benefit and may instead invite disaster.
Jie Mei noted: Wu Jutong said that this section sequentially describes the fatal signs of heat diseases, aiming to prohibit acupuncture, as performing it would inevitably lead to death. However, although acupuncture is indeed contraindicated, there are cases that can be cured through herbal medicine.
Generally speaking, acupuncture methods can drain pathogens and unblock meridians, being most rapid in opening the blockage caused by heat pathogens. Nourishing Yin to preserve body fluids, however, is a shortcoming of acupuncture but a strength of herbal decoctions.
Three acupoints on each side of the medial and lateral aspects of both hands: Zhang Jingyue stated that the medial and lateral aspects of the hands refer to Shaose (SI1) of the Taiyang bladder meridian, Guanchong (SJ1) of the Shaoyang triple energizer meridian, and Shangyang (LI1) of the Yangming large intestine meridian. The three Yin meridians are located on the medial aspect: Shaoshang (LU11) of the Taiyin lung meridian, Zhongchong (PC9) of the Jueyin pericardium meridian, and Shaochong (HT9) of the Shaoyin heart meridian. There are twelve acupoints in total on the left and right. "Ci" refers to puncture wounds; since puncture leaves scars, the count is based on these scarred points.
Between the five fingers (and similarly for the feet): Zhang Jingyue explained that "between the five fingers" generally refers to the five fingers of the hand. Each finger has one acupoint located behind the proximal interphalangeal joint. Referring to Section 15 earlier, which states "take from their [acupoints] and those between the lower fingers," this is precisely what is meant. Generally, the Shu-stream points of various meridians are located behind the proximal joints of the fingers. For example, in the hand meridians, Houxi (SI3) of the Taiyang meridian, Zhongzhu (SJ3) of the Shaoyang meridian, and Sanjian (LI3) of the Yangming meridian. Only for the Shaoyin meridian, the point located behind the proximal joint is Shaofu (HT8), the Ying-Spring point. Among the six hand meridians, only the Taiyin and Jueyin meridians have no acupoints behind the proximal joint. Thus, the four meridians on the left and right total eight acupoints. Regarding the foot meridians, their Shu-stream points are: Shugu (BL65) of the Taiyang meridian, Linqi (GB41) of the Shaoyang meridian, XianGu (ST43) of the Yangming meridian, and Taibai (SP3) of the Taiyin meridian, all located behind the proximal joints. The Shaoyin meridian does not run to the toes, and the Jueyin meridian also has no acupoints behind the proximal joint. The four meridians on the left and right total only eight acupoints. Hence, it is said that the feet are similar.
One cun into the hairline (total six acupoints): The *Jia Yi Jing* adds the character "ji" (boundary) after "fa" (hair). The annotation notes that *Ling Shu* lacks the character "fen" (divide). Ma Yun stated that "fen" here is read with the falling tone, meaning "three areas." If read with the level tone, there would be no acupoints in the divided sections. Zhang Jingyue stated that one cun into the hairline corresponds to the acupoint next to Shangxing (GV23) of the Du vessel. The adjacent acupoints are divided into three rows: Wuchu (BL3), Chengguang (BL3), and Tongtian (BL7) of the Foot-Taiyang bladder meridian. There are three on each side, totaling six acupoints.
Further into the hairline (total ten acupoints): Zhang Jingyue stated that "further into the hair" means moving backward from Shangxing (GV23). The five acupoints at the edge three cun away are approximately three cun from the midline, five on each side. These are Linqi (GB41), Mucuang (GB16), Zhengying (GB17), Chengling (GB18), and Naokong (GB19) of the Foot-Shaoyang gallbladder meridian. Two rows on the left and right, totaling ten acupoints.
Before and behind the ears (total six acupoints): The *Jia Yi Jing* annotates under "kou" (mouth) that *Ling Shu* reads "yi xia" (below). Zhang Jingyue stated that the acupoint before the ear is Tinghui (GB2), and behind the ear is Wanggu (GB12). Both are acupoints of the Foot-Shaoyang gallbladder meridian, two on each side. The acupoint below the mouth is Chengjiang (CV24) of the Ren vessel, one acupoint. The acupoint in the nape is Fengfu (GV16) of the Du vessel, one acupoint. Totaling six acupoints.
One acupoint at the vertex: Zhang Jingyue stated this is Baihui (GV20), an acupoint of the Du vessel.
One acupoint at the hairline: Zhang Jingyue stated that Shenjing (GV24) is at the anterior hairline, and Fengfu (GV16) is at the posterior hairline. Both belong to the Du vessel. Totaling two acupoints.
Note: This chapter records fifty-nine Shu points for heat diseases. The *Shui Re Xue Lun* (Treatise on Water and Heat Acupoints) also records fifty-nine Shu points for heat diseases. Examining the similarities and differences between the two chapters, only eighteen acupoints coincide: Baihui (GV20), Xinhui (GV22), Wuchu (BL3), Chengguang (BL3), Tongtian (BL7), Linqi (GB41), Mucuang (GB16), Zhengying (GB17), Chengling (GB18), and Naokong (GB19). The rest differ. However, the acupoints mentioned in this chapter are mostly on the limbs, likely addressing the root of draining heat. The acupoints in the *Shui Re Xue Lun* are mostly determined by the location of the pathogen, likely addressing the branch of draining heat. The principles naturally differ, yet both have their applications. Furthermore, *Ling Shu* was compiled earlier, and *Su Wen* later; the latter supplements the brevity of the former. Therefore, both are referred to as the fifty-nine Shu points for heat diseases, not as errors or contradictions. Summing up the counts from both chapters, plus the fourteen acupoints mentioned above such as Weishu (ST21) and Yongquan (KI1) which were originally not included in the fifty-nine, and subtracting the eighteen duplicate acupoints, we arrive at a total of one hundred and fourteen acupoints, all of which are Shu points for heat. None should be discarded. When using acupuncture to treat heat diseases, one should comprehensively understand the principles of both chapters and select acupoints according to appropriateness, thereby mastering the art of acupuncture for heat diseases.
Brief Case: The *Jia Yi Jing* records the fifty-nine Shu points from this chapter and the *Shui Re Xue Lun*, stating: Although the two texts differ, they are both important acupoints for draining heat. This aligns with Zhang Jingyue's view. Ma Yun stated: The fifty-nine acupoints elsewhere are for treating water diseases, while these are for treating heat diseases. Since the diseases differ, the acupoints differ accordingly. Cheng Wuji, in his commentary on the *Shanghan Lun*, conflated them, likely due to a failure to verify the locations of these acupoints. Examining the *Shui Re Xue Lun*, there are clearly fifty-seven Shu points for water and fifty-nine for heat. It is unclear why Ma Yun held this view. Cheng Wuji was not negligent in his research.
Chest fullness of Qi (until Qi descends then normal): In the Daozang edition, Yuan edition, Zhaozang edition, and Zhang edition, "jiu" (leek) is written as "xie" (scallion/garlic chive). "Liu" is written as "liu" (stay) in various editions and should be corrected. Ma Yun stated: The following seven sections discuss miscellaneous syndromes separately, unrelated to the preceding heat diseases. This specific section discusses acupuncture methods for Qi syndromes. When Qi is full in the chest causing panting (breathing is called Xi), for diseases located superiorly, treatment should target inferiorly. One should needle Yinbai (SP1) of the Foot-Taiyin spleen meridian, stopping when Qi descends and panting ceases. Zhang Jingyue stated: For internal cold, Qi arrives slowly, so prolonged retention of the needle is appropriate. For internal heat, Qi arrives quickly, so rapid removal of the needle is appropriate. Zhang Zhicong, commenting on the *Ben Shu* chapter, noted: In ancient times, the pulse was as thin as a leek leaf; nowadays, it is as thick as a rice grain.
Heart Hernia (until removing its blood collaterals): Zhang Jingyue stated: Heart hernia, as described in the *Mai Yao Jing Wei Lun*: If the heart pulse is felt to be urgent, the disease is named Heart Hernia, and there should be palpable masses in the lower abdomen. Taking the Foot-Taiyin spleen and Foot-Jueyin liver meridians, thoroughly pricking and removing their blood collaterals works because both meridians converge in the lower abdomen. Removing collateral blood dissipates the pathogen.
Throat Bi and Rolled Tongue (width of a leek leaf): The *Jia Yi Jing* reads "bi biao tong" (arm surface pain). The annotation states that *Ling Shu* and *Tai Su* read "bi nei lian tong" (inner arm pain). Ma Yun stated: The *Yin Yang Bie Lun* says: Constriction of one Yin and one Yang is called Throat Bi. Thus, Throat Bi clearly involves the Hand-Jueyin pericardium and Hand-Shaoyang triple energizer meridians. Symptoms include a rolled and shortened tongue, dry mouth, irritability, pain, pain in the inner arm, inability to raise the arm, and pain extending to the head. One should take the second finger from the little finger, i.e., the fourth finger. This belongs to the Hand-Shaoyang triple energizer meridian. The acupoint is at the tip of the second finger, named Guanchong (SJ1), located at a distance from the nail margin equivalent to the width of a leek leaf.
Red and Painful Eyes (until taking Yin Qiao): Zhang Jingyue stated: The Yin Qiao vessel connects to the inner canthus of the eye. Zhaohai (KI6) of the Foot-Shaoyin kidney meridian is where the Yin Qiao vessel originates. Therefore, one should needle this acupoint.
Wind Spasm (until taking Zusanli): Zhang Jingyue stated: Spasm refers to body rigidity. Body arching backwards refers to opisthotonos. This is a wind syndrome affecting the bladder meridian, so one should take acupoints from the Foot-Taiyang bladder meridian. Weizhong (BL40) and blood collaterals (superficial vessels) should all be pricked to bleed. If there is cold in the Middle Jiao, one should still take Zusanli (ST36) of the Foot-Yangming stomach meridian to warm and tonify Stomach Qi, thereby eliminating wind-cold.
Enuresis/Retention taking Yin Qiao (until bleeding): The *Jia Yi Jing* writes "Jing" (spasm) for "Long" (retention). Ma Yun stated: Bladder dysfunction leading to Long refers to urinary retention. The bladder and kidney are exterior-interior pairs. One should needle Zhaohai (KI6) of the kidney meridian, which is a point of the Yin Qiao vessel. Also, Dazhun (LR1) of the liver meridian, located on the outer side of the big toe among the hairs. And any blood collaterals in these two meridians should be taken to bleed. Li Dongyuan stated: The Kidney governs closure/storage, and the Liver governs dispersion/excretion; thus, selecting these two meridians is appropriate. Zhang Jingyue stated: The kidney and bladder are exterior-interior pairs, and the liver meridian runs through the lower abdomen, so these two meridians should be selected.
Men resembling Gu Poison (until seeing blood): The *Jia Yi Jing* writes "Zu" (obstruction). Ma Yun stated: "Ju", pronounced Qin Lv, also Zi Xian. The *Yu Pian* defines it as "proud/arrogant," but the meaning is obscure, suspected to be a typo for "Ju" (abscess). Men suffering from distension resemble poisoning by Gu poison; women suffering from stagnation resemble forming Ju diseases. Their bodies and spines feel as if muscles are separated, not connected, and they lose appetite. For diseases located superiorly, treatment targets inferiorly. One should first needle Yongquan (KI1) of the kidney meridian until blood appears. Then observe the dorsum of the foot (Fu) for prominent blood collaterals and bleed them all. This likely refers to the Foot-Yangming stomach meridian. Zhang Jingyue stated: "Ju" should be read as "Tai" (fetus). Like Gu (same as Ma Yun), like fetus, implying a condition that resembles pregnancy without actually being one. Zhang Zhicong stated: "Ju" should be read as "Zu" (obstruction). Women with Zu resemble menstrual obstruction. Men do not have menstrual obstruction, hence "resembling Gu." Brief Case: The *Yu Ji Zhen Zang Lun* states: Transmission from Spleen to Kidney results in a disease named Shan Jia (hernia and mass), with heat and pain in the lower abdomen and discharge of white fluid, also named Gu. Thus, "men resembling Gu" means resembling Shan Jia rather than actual Shan Jia. Reading "Ju" as "Zu" is correct. "Zu" refers to pregnancy obstruction syndrome, meaning symptoms like morning sickness but not actual morning sickness. This is a disease of the Kidney and Stomach meridians, hence needling Yongquan and the dorsum of the foot to induce bleeding.