令患人垂手正立，于平正木石之上，目无斜视，身无偏欹，去身上衣服，用切真杖从地
脐中央截断，却回杖子于背上，当脊骨中杖尽处，即十四柱命门穴也。以墨记，却用秆心取
同身三寸，折作一寸五分，两头即肾 穴也。
当脊下第三椎骨下凹中，以墨点记，各开一寸五分是穴。
胸前平乳当中一穴。
足三里二穴，在膝下三寸大筋内宛宛中。
合谷二穴，在虎口岐谷之间陷中。
《千金》云∶人有老少，体有长短，肤有肥瘦，皆须精思斟量，准而折之，又以肌肉文
解缝会宛陷之中是，以手按之，病者快然，如此仔细安详用心者，乃能得之尔。又云∶或身
短而手长，或身长而手短，成胸腹长，指胸腹短，或大或小，又不可以一概而论也。
凡点穴法，皆要平正，四体无使歪斜，灸时恐穴不正，徒坏好肉尔。若坐点则坐灸，卧
卧灸，立点则立灸，反此，一动则不得真穴矣。凡灸先阳后阴，先上后下，先少后多，皆宜
黄帝曰∶灸不分三。是谓徒炷务大也，小弱也，乃小作之。凡小儿七日以上，周年以还
过壮炷如雀粪大。经曰∶凡灸，欲艾炷根下广三分，使正气不能远达，病未能愈，则是炷欲
大，惟头与四肢欲小耳，但去风邪而已。
《千金》云∶凡言壮数者，若丁壮病根深笃，可倍于方数，老少怯弱，可减半。扁鹊灸
有至百壮千壮。曹氏从治，有百壮大，十壮小，品方亦然。惟《明堂经》多云∶针入六分，
三壮，更无余论，故后人不准，惟因病之轻重而增损之。凡灸头顶，止于七壮，积至七七壮
止。如人若治风，则灸上星前顶百会，皆至一百壮，腹皆宜灸五百壮，若鸠尾巨阙亦不宜灸
多，多则四肢细而无力，又足三里穴，乃云多至三二百壮，心 不灸。若中急，灸至百壮，
皆视其病轻重而用之，不可泥一说，而又不可不择一说也。《内经》只云∶若是禁灸穴，明
堂亦许灸一壮至三壮，恐未尽也。所谓五百壮千壮，岂可一日而尽？必三五七日，以至三年
五年，以尽其数，乃可得也。
让患者垂手正立，站在平整的木头或石头上，眼睛不斜视，身体不偏斜，脱去身上的衣服。取一根真实的竹杖，从地面量起，在肚脐中央处截断，然后将竹杖放回背部，当脊骨中间竹杖尽头的位置，就是第十四椎下的命门穴。用墨汁做记号，再用秆心（指同身寸法中的参照物）量取相当于本人三寸的长度，折成一寸五分，两端即为肾俞穴。
在脊柱下方第三椎骨下的凹陷中，用墨点做记号，左右各开一寸五分处即是穴位。
胸前乳头正中一穴。
足三里二穴，位于膝眼下三寸，大筋内的凹陷处。
合谷二穴，位于虎口歧骨之间的凹陷处。
《千金方》说：人有老少之分，体质有长短之别，皮肤有肥瘦之异，都必须精心思考斟酌，准确测量后截取，另外还要依据肌肉纹理、解剖缝隙、宛转凹陷之处，用手按压，患者感到舒适爽快，像这样仔细安详用心的人，才能找到准确的穴位。又说：有的人身材短而手长，有的人身材长而手短，有的胸腹长而手指短，有的胸腹短而手指长，或者大小不一，又不能一概而论。
凡是取穴的方法，都要保持身体平正，四肢不要歪斜，艾灸时恐怕穴位不正，白白损坏好肉罢了。如果坐着取穴就坐着艾灸，躺着取穴就躺着艾灸，站着取穴就站着艾灸，反之这样做，一动起来就找不到真正的穴位了。凡是艾灸，都要先阳后阴，先上后下，先少后多，都应当如此。
黄帝说：艾灸不分等级，这是指只追求艾炷粗大，对于体弱之人，就要做得小一些。凡是小儿出生七天以上，周岁以内的，艾炷如麻雀粪大小。医经说：凡是艾灸，希望艾炷根部直径三分宽，使正气不能远达，病不能痊愈，那么艾炷就要大，只有头部和四肢的艾炷要小，只是为了祛除风邪而已。
《千金方》说：凡是说壮数的，如果是青壮年且病根深重，可以加倍于常规方剂的壮数；老人和体弱的人，可以减少一半。扁鹊艾灸有的达到百壮、千壮。曹氏的治疗，有大的一百壮，小的十壮，各种方剂也是如此。只有《明堂经》多说：针刺入六分，灸三壮，没有其他论述，所以后人没有标准，只是根据病的轻重来增减。凡是艾灸头顶，止于七壮，累计到七七四十九壮为止。如果人治疗风病，则灸上星、前顶、百会等穴，都达到一百壮，腹部都适宜灸五百壮，如果鸠尾、巨阙也不宜灸太多，灸多了则四肢细弱无力。还有足三里穴，据说多可灸至两三百壮，心俞穴不灸。如果是急症，灸至一百壮，都是根据病的轻重来使用，不可拘泥于一种说法，但又不可不选择一种说法。《内经》只说：如果是禁灸穴，《明堂》也允许灸一壮到三壮，恐怕还不全面。所谓五百壮、千壮，难道能一天做完吗？必须经过三五天，以至三年五年，来完成这个数量，才能得到效果。
Instruct the patient to stand upright with hands hanging down, on a level wooden or stone surface, with eyes looking straight ahead and body not leaning to either side. Remove clothing from the body. Take a real bamboo cane, measure from the ground up to the center of the umbilicus (navel), cut it there, then return the cane to the back. The point where the end of the cane meets the middle of the spinal column is the Mingmen (Gate of Life) acupoint at the level of the fourteenth vertebra. Mark this spot with ink. Then, using the "same-body" three-cun measurement method, fold it into one-and-a-half cun; the two ends correspond to the Shenshu (Kidney Transport) acupoints.
At the depression below the third thoracic vertebra along the spine, mark with ink; the acupoints are located one-and-a-half cun lateral to this mark on each side.
One acupoint in the center of the chest at the nipple.
Two Zusanli (Leg Three Miles) acupoints, located three cun below the knee, within the depression inside the large tendon.
Two Hegu (Joining Valley) acupoints, located in the depression between the metacarpal bones of the thumb and index finger (tiger's mouth).
The *Qianjin Fang* states: People vary in age (young/old), stature (tall/short), and body constitution (fat/thin). One must carefully consider and measure accurately to determine the points. Additionally, one should locate areas where muscle textures intersect, anatomical seams meet, or depressions form. Press with the hand; if the patient feels comfortable and relieved, such careful and attentive practice allows one to find the correct points. It also states: Some have short bodies but long hands, others tall bodies but short hands; some have long chests and abdomens but short fingers, or vice versa, or varying sizes. These cannot be generalized.
All methods for locating acupoints require maintaining a level and upright posture, ensuring limbs are not slanted. During moxibustion, if the acupoint is inaccurate, healthy flesh is merely damaged in vain. If points are located while sitting, perform moxibustion while sitting; if lying down, perform while lying; if standing, perform while standing. Doing otherwise means movement will prevent finding the true acupoints. Generally, moxibustion follows the order: Yang before Yin, Upper before Lower, Fewer before More.
The Yellow Emperor said: Moxibustion does not distinguish [by fixed rules alone]; this refers to those who only strive for large moxa cones. For the weak and frail, they should be made smaller. For infants older than seven days but under one year old, the moxa cone should be the size of a sparrow's droppings. Medical classics state: For general moxibustion, the base of the moxa cone should be three fen wide so that righteous Qi cannot reach far, preventing cure; thus, cones should generally be large, except for the head and limbs where small cones are used merely to dispel wind pathogens.
The *Qianjin Fang* states: Regarding the number of moxa cones (zhuang): For robust adults with deep-seated diseases, the number can be double the standard prescription; for the elderly and weak, it can be halved. Bian Que performed moxibustion up to hundreds or thousands of zhuang. Cao Shi's treatments included large doses of one hundred zhuang and small doses of ten zhuang, similar across various prescriptions. However, the *Mingtang Jing* mostly states: Needle insertion depth six fen, three zhuang, with no further discussion, leading later generations to lack standards, adjusting only based on disease severity. For moxibustion on the top of the head, limit to seven zhuang, accumulating up to forty-nine (seven times seven) zhuang maximum. For treating wind diseases, moxibustion on Shangxing, Qian Ding, and Baihui may reach one hundred zhuang; abdominal areas may suit five hundred zhuang. However, Jiawei and Jueque should not receive excessive moxibustion, as too much leads to thin and weak limbs. The Zusanli acupoint is said to tolerate up to two or three hundred zhuang, whereas Xinshu (Heart Transport) is not moxibusted. In acute conditions, moxibustion may reach one hundred zhuang. All depend on disease severity; do not rigidly adhere to one view, nor ignore specific guidelines. The *Neijing* only mentions that for contraindicated acupoints, the *Mingtang* permits one to three zhuang, which may be incomplete. How can five hundred or one thousand zhuang be completed in one day? It must be spread over three to five days, or even three to five years, to complete the count and achieve efficacy.