（《素问·遗篇刺法论》）
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？（却，言预却其气，以免病也。）
岐伯稽首再拜对曰∶昭乎哉问！臣闻夫子言∶既明天元，须穷刺法，可以折郁扶运，补弱全真，泻盛蠲余，令除斯苦。（夫
子，岐伯之师，僦贷季也。天元即《天元纪大论》所谓六元等义。）帝曰∶愿卒闻之。岐伯曰∶升之不前，即有甚凶也。
（六元主岁，周流互迁，其有天星中运抑之不前，则升不得升，降不得降，气交有变，故主甚凶。）木欲升而天柱窒抑之，
木欲发郁，亦须待时，（升者自右而升于天，凡旧岁在泉之右间，必升为新岁司天之左间。后仿此。天柱，金星也。辰戌
岁，木欲上升而金胜抑之，则木不能前而暴郁为害，木郁欲发，亦必待其得位之时而后作。如《六元正纪大论》曰∶郁
极乃发，待时而作。此之谓也。郁发义见本类前二十三。升降被抑不前，天时民病各异，义详后章。有天地阴阳升降等
图，在《图翼》二卷。）当刺足厥阴之井。（木郁不升，则人病在肝，故当刺足厥阴之井，大敦穴也。刺三分，留六呼，
得气急出之，先刺左，后刺右。又可于春分日吐之。）火欲升而天蓬窒抑之，火欲发郁，亦须待时，（天蓬，水星也。巳
亥岁，君火当升为天之左间，丑未岁，相火当升为天之左间，而水胜抑之，则火郁不升而为害，火郁之发，必待其得位
之时也。）君火相火，同刺包络之荥。（火郁不升，则人病在心，凡诸邪之在心者，皆在于心之包络，故当刺包络之荥，
劳宫穴也。刺三分，留六呼，得气急出之，先左后右。又法，当春三泄汗也。）土欲升而天冲窒抑之，土欲发郁，亦须待
时，（天冲，木星也。子午岁，湿土当升为天之左间，而木胜抑之，则土郁为害而发必待时也。）当刺足太阴之俞。（土郁
不升，则人病在脾，故当刺足太阴之俞，太白穴也。刺二分，留七呼，气至急出之。先左后右。）金欲升而天英窒抑之，
金欲发郁，亦须待时，（天英，火星也。寅申岁，燥金当升为天之左间，而火胜抑之，则金郁为害，待时而发也。）当刺
手太阴之经。（金郁不升，则人病在肺，故当刺手太阴之经，经渠穴也。刺三分，留三呼，气至急出之，先左后右。）水
欲升而天芮窒抑之，水欲发郁，亦须待时，（天芮，土星也。卯酉岁，寒水当升为天之左间，而土胜抑之，则水郁为害，
待时而发也。）当刺足少阴之合。（水郁不升，则人病在肾，故当刺足少阴之合，阴谷穴也。刺四分，留三呼，气至急出
之，先左后右。）
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。（降
者自左而入于地，凡旧岁司天之右间，必降为新岁在泉之左间。其有被抑不降者，亦可以刺治先防也。）木欲降而地晶窒
抑之，降而不入，抑之郁发，散而可得位，（地晶，金星也。丑未岁，厥阴当降为地之左间，而金胜窒之，降不得入，则
郁发为变，必待郁散，木乃得位也。）降而郁发，暴如天间之待时也，降而不下，郁可速矣。（暴如天间之待时，言与司
天之间气同也。可速者，当速治之谓。）降可折其所胜也，（治降之法，当折其所胜，如木郁则治金、金郁则治火之类也。
与上文升之不前治其本经者异。）当刺手太阴之所出，刺手阳明之所入。（木郁不降，则肝胆受病，当治金之胜，故刺手
太阴之所出，少商穴也。刺一分，留三呼，气至急出之。手阳明之所入，曲池穴也。刺五分，留七呼，气至急出之。）火
欲降而地玄窒抑之，降而不入，抑之郁发，散而可矣。（地玄，水星也。寅申岁，少阴当降为地之左间，辰戌岁，少阳当
降为地之左间，而水胜窒之，故郁发为变，必散而后可。）当折其所胜，可散其郁，（火郁不降，则心主受病，当治水之
胜也。）当刺足少阴之所出，刺足太阳之所入。（足少阴之所出，涌泉穴也。刺三分，留三呼，气至急出之，先左后右。
足太阳之所入，委中穴也。刺五分，留七呼，气至急出之，先左后右。）土欲降而地苍窒抑之，降而不下，抑之郁发，散
而可入，（地苍，木星也。卯酉岁，太阴当降为地之左间，而木胜窒之，欲其郁散，当速刺也。）当折其胜，可散其郁，（土
郁不降，则脾胃受病，故当折木之胜。）当刺足厥阴之所出，刺足少阳之所入。（足厥阴之所出，大敦穴也。刺三分，留
十呼，气至急出之。足少阳之所入，阳陵泉也。刺六分，留十呼，得气急出之。）金欲降而地彤窒抑之，降而不下，抑之
郁发，散而可入。（地彤，火星也。巳亥岁，阳明当降为地之左间，而火胜窒之，则郁发为变也。彤音同。）当折其胜，
可散其郁，（金郁不降，则肺与大肠受病，当折火之胜也。）当刺心包络所出，刺手少阳所入也。（心包络所出，中冲穴也。
刺一分，留二呼，气至急出之。手少阳所入，天井穴也。刺一分，留十呼，得气急出之。）水欲降而地阜窒抑之，降而不
下，抑之郁发，散而可入。（地阜，土星也。子午岁，太阳当降为地之左间，而土胜窒之为郁，必散之而后降也。）当折
其土，可散其郁，（水郁不降，则肾与膀胱受病，故折土之胜，则水郁可散矣。）当刺足太阴之所出，刺足阳明之所入。（足
太阴之所出，隐白穴也。刺一分，留三呼，气至急出之。足阳明之所入，三里穴也。刺五分，留十呼，气至急出之。）
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？（五运之气，各有所承所制也。）岐伯曰∶当取其化
源也。（取，治也。化源，气化之本源也。此取字，总言当治之谓，与下文资取之取不同。）是故太过取之，不及资之。（治
化源之法，亦盛者当泻，虚者当补也。）太过取之，次抑其郁，取其运之化源，令折郁气；（次抑其郁者，在取其致抑之
化源，则郁气可折矣。）不及扶资，以扶运气，以避虚邪也。（不及扶资，在扶其本气之衰，则虚邪可避矣。）资取之法令
出密语。（资取化源之法，详出《玄珠密语》第一卷中。前《六元正纪大论》所载六十年运气之纪，有言资其化源、有言
取其化源者，正此之谓。）
（出自《素问·遗篇刺法论》）
黄帝问道：六气升降受阻不前，气交发生变异，就会形成暴发性郁结，我已经知道了；怎样才能预先拯救百姓，使其避免这种灾害呢？（“却”，指预先消除这种邪气，以免致病。）
岐伯叩头拜了两拜回答说：您的问话真高明啊！我听说老师说过：既然通晓了天元的道理，就必须精通针刺的方法，这样才能挫败郁结之气、扶持运化之机，补益虚弱以保全真气，泻除盛实以祛除余邪，使人们免除这些痛苦。（老师，是岐伯的老师僦贷季。天元即《天元纪大论》中所述的六元等含义。）
黄帝说：我希望听您详细讲讲。
岐伯说：如果升发之气不能上升，就会有严重的凶险。（六元主管一年的气候，周流互迁，如果有天星中的中运抑制它使其不能前进，那么该升的不能升，该降的不能降，气交发生变异，所以主大凶。）
木气想要升发，但被天柱星（金星）窒塞抑制，木气想要发散郁结，也必须等待时机。（升发之气从右边升到天上，凡是旧岁在泉之右间的气，必定升为新岁司天之左间。以下仿照此例。天柱星，就是金星。在辰年和戌年，木气想要上升，但金气胜而抑制它，木气就不能前进而暴发郁结为害，木气郁结想要发作，也一定要等到它得位的时候才发作。如《六元正纪大论》说：“郁极乃发，待时而作。”说的就是这个意思。郁发的义理见本类前二十三节。升降被抑制不前，天时和民病各不相同，义理详见后章。有天地阴阳升降等图，在《图翼》二卷中。）应当针刺足厥阴肝经的井穴。（木气郁结不升，则人的病在肝，所以应当针刺足厥阴肝经的井穴，即大敦穴。进针三分，留针六次呼吸的时间，得气后迅速出针，先刺左侧，后刺右侧。也可以在春分日采用涌吐的方法。）
火气想要升发，但被天蓬星（水星）窒塞抑制，火气想要发散郁结，也必须等待时机。（天蓬星，就是水星。在巳年和亥年，君火应当升为天之左间；在丑年和未年，相火应当升为天之左间，但水气胜而抑制它，火气就郁结不升而为害，火气郁结的发作，必须等到它得位的时候。）对于君火和相火的郁结，都应当针刺心包络的荥穴。（火气郁结不升，则人的病在心，凡各种邪气在心部的，都在于心之包络，所以应当针刺心包络的荥穴，即劳宫穴。进针三分，留针六次呼吸的时间，得气后迅速出针，先左后右。另一种方法，应当在春季三次泄汗。）
土气想要升发，但被天冲星（木星）窒塞抑制，土气想要发散郁结，也必须等待时机。（天冲星，就是木星。在子年和午年，湿土应当升为天之左间，但木气胜而抑制它，土气就郁结为害，其发作必须等待时机。）应当针刺足太阴脾经的输穴。（土气郁结不升，则人的病在脾，所以应当针刺足太阴脾经的输穴，即太白穴。进针二分，留针七次呼吸的时间，气至后迅速出针。先左后右。）
金气想要升发，但被天英星（火星）窒塞抑制，金气想要发散郁结，也必须等待时机。（天英星，就是火星。在寅年和申年，燥金应当升为天之左间，但火气胜而抑制它，金气就郁结为害，等待时机而发作。）应当针刺手太阴肺经的经穴。（金气郁结不升，则人的病在肺，所以应当针刺手太阴肺经的经穴，即经渠穴。进针三分，留针三次呼吸的时间，气至后迅速出针，先左后右。）
水气想要升发，但被天芮星（土星）窒塞抑制，水气想要发散郁结，也必须等待时机。（天芮星，就是土星。在卯年和酉年，寒水应当升为天之左间，但土气胜而抑制它，水气就郁结为害，等待时机而发作。）应当针刺足少阴肾经的合穴。（水气郁结不升，则人的病在肾，所以应当针刺足少阴肾经的合穴，即阴谷穴。进针四分，留针三次呼吸的时间，气至后迅速出针，先左后右。）
黄帝说：升发之气不能上升，可以预先防备；我希望听听关于下降之气，可以先预防吗？
岐伯说：既然明白了升发的道理，就一定通达下降的道理。升降的规律，都可以预先治疗。（下降之气从左边进入地下，凡是旧岁司天之右间的气，必定降为新岁在泉之左间。那些被抑制而不能下降的，也可以通过针刺治疗来预先防范。）
木气想要下降，但被地晶星（金星）窒塞抑制，想要下降却不能进入，被抑制而郁结发作，待郁散之后才能得位，（地晶星，就是金星。在丑年和未年，厥阴风木应当降为地之左间，但金气胜而窒塞它，想要下降却不能进入，于是郁结发作变为灾变，必须等到郁散之后，木气才能得位。）下降而郁结发作，其暴烈如同司天之间气等待时令一样，下降而不能下去，郁结就可以迅速解除。（“暴如天间之待时”，是说与司天之间的客气相同。“可速”是指应当迅速治疗。）
对于下降的郁结，应当挫制其所不胜之气，（治疗下降郁结的方法，应当挫制其所不胜之气，如木郁则治金、金郁则治火之类。这与上文升发不前治疗其本经的方法不同。）应当针刺手太阴肺经的所出穴（井穴），以及手阳明大肠经的所入穴（合穴）。（木气郁结不降，则肝胆受病，应当治疗金气的胜复，所以针刺手太阴肺经的所出穴，即少商穴。进针一分，留针三次呼吸的时间，气至后迅速出针。手阳明大肠经的所入穴，即曲池穴。进针五分，留针七次呼吸的时间，气至后迅速出针。）
火气想要下降，但被地玄星（水星）窒塞抑制，想要下降却不能进入，被抑制而郁结发作，待郁散之后就可以了。（地玄星，就是水星。在寅年和申年，少阴君火应当降为地之左间；在辰年和戌年，少阳相火应当降为地之左间，但水气胜而窒塞它，所以郁结发作变为灾变，必须等到郁散之后才可以。）应当挫制其所不胜之气，以疏散其郁结，（火气郁结不降，则心主受病，应当治疗水气的胜复。）应当针刺足少阴肾经的所出穴（井穴），以及足太阳膀胱经的所入穴（合穴）。（足少阴肾经的所出穴，即涌泉穴。进针三分，留针三次呼吸的时间，气至后迅速出针，先左后右。足太阳膀胱经的所入穴，即委中穴。进针五分，留针七次呼吸的时间，气至后迅速出针，先左后右。）
土气想要下降，但被地苍星（木星）窒塞抑制，想要下降却不能下去，被抑制而郁结发作，待郁散之后就可以进入，（地苍星，就是木星。在卯年和酉年，太阴湿土应当降为地之左间，但木气胜而窒塞它，想要其郁散，应当迅速针刺。）应当挫制其所不胜之气，以疏散其郁结，（土气郁结不降，则脾胃受病，所以应当挫制木气的胜复。）应当针刺足厥阴肝经的所出穴（井穴），以及足少阳胆经的所入穴（合穴）。（足厥阴肝经的所出穴，即大敦穴。进针三分，留针十次呼吸的时间，气至后迅速出针。足少阳胆经的所入穴，即阳陵泉穴。进针六分，留针十次呼吸的时间，得气后迅速出针。）
金气想要下降，但被地彤星（火星）窒塞抑制，想要下降却不能下去，被抑制而郁结发作，待郁散之后就可以进入。（地彤星，就是火星。在巳年和亥年，阳明燥金应当降为地之左间，但火气胜而窒塞它，于是郁结发作变为灾变。彤音同“同”。）应当挫制其所不胜之气，以疏散其郁结，（金气郁结不降，则肺与大肠受病，应当挫制火气的胜复。）应当针刺心包络的所出穴（井穴），以及手少阳三焦经的所入穴（合穴）。（心包络的所出穴，即中冲穴。进针一分，留针两次呼吸的时间，气至后迅速出针。手少阳三焦经的所入穴，即天井穴。进针一分，留针十次呼吸的时间，得气后迅速出针。）
水气想要下降，但被地阜星（土星）窒塞抑制，想要下降却不能下去，被抑制而郁结发作，待郁散之后就可以进入。（地阜星，就是土星。在子年和午年，太阳寒水应当降为地之左间，但土气胜而窒塞它成为郁结，必须疏散它然后才能下降。）应当挫制土气，以疏散其郁结，（水气郁结不降，则肾与膀胱受病，所以挫制土气的胜复，水气郁结就可以疏散了。）应当针刺足太阴脾经的所出穴（井穴），以及足阳明胃经的所入穴（合穴）。（足太阴脾经的所出穴，即隐白穴。进针一分，留针三次呼吸的时间，气至后迅速出针。足阳明胃经的所入穴，即三里穴。进针五分，留针十次呼吸的时间，气至后迅速出针。）
黄帝说：五运之气到来，有先后之分，以及升降往来，有所承受和抑制，可以听听其中的针刺方法吗？（五运之气，各有其所承受和制约的因素。）
岐伯说：应当取其气化之源。（“取”，即治疗的意思。化源，即气化的本源。这个“取”字，总括而言是指应当治疗的意思，与下文“资取”的“取”不同。）因此，太过之气要取之以泻之，不及之气要资助它以补之。（治疗化源的方法，也是盛实的应当泻，虚弱的应当补。）
对于太过之气，要取之以泻之，其次抑制其郁结，取其运化之源，以挫败郁结之气；（所谓“其次抑制其郁结”，在于取得导致被抑制的化源，那么郁结之气就可以挫败了。）
对于不及之气，要扶持资助，以扶持运气，以避免虚邪。（所谓“不及扶资”，在于扶持本气的衰弱，那么虚邪就可以避免了。）
资助取用的法则出自《玄珠密语》。（资助取用化源的方法，详细记载于《玄珠密语》第一卷中。前文《六元正纪大论》所载的六十年运气之纪，有说“资其化源”、有说“取其化源”的，正是指的这个意思。）
(From *Suwen: Yipian Cifa Lun* [Treatise on Needling Methods from the Lost Chapters of the Yellow Emperor's Inner Classic])
The Yellow Emperor asked: When the ascending and descending movements are obstructed and do not proceed, and the intersection of Qi undergoes changes, sudden stagnation (Baoyu) will result. I already know this; how can one preemptively protect living beings to avert such disasters? ("Qie" refers to preemptively eliminating this pathogenic Qi to prevent disease.)
Qibo bowed twice and replied: Your question is truly insightful! I have heard my master say: Having understood the principles of Tianyuan (Heavenly Origin), one must thoroughly master needling 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. (My master was Qiu Daiji, Qibo's teacher. Tianyuan refers to the concept of "Six Yuan" as described in *Tianyuan Ji Dalun* [Great Treatise on the Heavenly Origin].)
The Yellow Emperor said: I wish to hear this in detail.
Qibo said: If the ascending Qi fails to rise, severe misfortune will occur. (The Six Yuan govern the annual climate, circulating and shifting. If the central movement indicated by celestial stars suppresses it, preventing progress, then what should ascend cannot ascend, and what should descend cannot descend. The intersection of Qi changes, leading to severe misfortune.)
When Wood Qi desires to ascend but is blocked by Tianzhu Star (Venus), and Wood Qi desires to release its stagnation, it must wait for the appropriate time. (Ascending Qi moves from the right to the sky. The Right Intermittent Qi of the Earthly Abode in the previous year becomes the Left Intermittent Qi of the Heavenly Sovereign in the new year. The same applies subsequently. Tianzhu Star is Venus. In years of Chen and Xu, Wood Qi attempts to ascend but is suppressed by Metal Qi, causing Wood to stagnate suddenly and cause harm. Wood stagnation, when ready to erupt, must wait until it attains its proper position. As stated in *Liuyuan Zhengji Dalun*: "Stagnation reaches its peak before erupting, acting only when the time is right." This is what is meant. The meaning of stagnation eruption is found in Section 23 of this category. Obstruction of ascent and descent leads to different climatic and pathological outcomes, detailed in later chapters. Diagrams of Heaven-Earth Yin-Yang Ascension and Descent are in Volume 2 of *Tuyi*.) One should needle the Jing-Well point of the Foot-Jueyin Liver Meridian. (When Wood Qi stagnates and fails to ascend, human pathology affects the Liver. Therefore, one should needle the Jing-Well point of the Foot-Jueyin Liver Meridian, which is Dazhun (LR1). Insert 0.3 cun, retain for six breaths, and quickly withdraw upon obtaining Deqi. Needle the left side first, then the right. Alternatively, emesis may be induced on the Spring Equinox day.)
When Fire Qi desires to ascend but is blocked by Tianpeng Star (Mercury), and Fire Qi desires to release its stagnation, it must wait for the appropriate time. (Tianpeng Star is Mercury. In years of Si and Hai, Monarch Fire should ascend to become the Left Intermittent Qi of Heaven; in years of Chou and Wei, Minister Fire should ascend to become the Left Intermient Qi of Heaven. However, if Water Qi suppresses them, Fire stagnates and fails to ascend, causing harm. The eruption of Fire stagnation must wait until it attains its proper position.) For both Monarch and Minister Fire stagnation, one should needle the Ying-Spring point of the Pericardium. (When Fire Qi stagnates and fails to ascend, human pathology affects the Heart. All pathogens affecting the Heart reside in the Pericardium of the Heart. Therefore, one should needle the Ying-Spring point of the Pericardium, which is Laogong (PC8). Insert 0.3 cun, retain for six breaths, and quickly withdraw upon obtaining Deqi. Needle left first, then right. Another method involves inducing sweating three times during spring.)
When Earth Qi desires to ascend but is blocked by Tianshu Star (Jupiter), and Earth Qi desires to release its stagnation, it must wait for the appropriate time. (Tianshu Star is Jupiter. In years of Zi and Wu, Damp Earth should ascend to become the Left Intermittent Qi of Heaven, but if Wood Qi suppresses it, Earth stagnates and causes harm, erupting only when the time is right.) One should needle the Shu-Stream point of the Foot-Taiyin Spleen Meridian. (When Earth Qi stagnates and fails to ascend, human pathology affects the Spleen. Therefore, one should needle the Shu-Stream point of the Foot-Taiyin Spleen Meridian, which is Taibai (SP3). Insert 0.2 cun, retain for seven breaths, and quickly withdraw upon obtaining Deqi. Needle left first, then right.)
When Metal Qi desires to ascend but is blocked by Tianying Star (Mars), and Metal Qi desires to release its stagnation, it must wait for the appropriate time. (Tianying Star is Mars. In years of Yin and Shen, Dry Metal should ascend to become the Left Intermittent Qi of Heaven, but if Fire Qi suppresses it, Metal stagnates and causes harm, erupting when the time is right.) One should needle the Jing-River point of the Hand-Taiyin Lung Meridian. (When Metal Qi stagnates and fails to ascend, human pathology affects the Lungs. Therefore, one should needle the Jing-River point of the Hand-Taiyin Lung Meridian, which is Jingqu (LU8). Insert 0.3 cun, retain for three breaths, and quickly withdraw upon obtaining Deqi. Needle left first, then right.)
When Water Qi desires to ascend but is blocked by Tianrui Star (Saturn), and Water Qi desires to release its stagnation, it must wait for the appropriate time. (Tianrui Star is Saturn. In years of Mao and You, Cold Water should ascend to become the Left Intermittent Qi of Heaven, but if Earth Qi suppresses it, Water stagnates and causes harm, erupting when the time is right.) One should needle the He-Sea point of the Foot-Shaoyin Kidney Meridian. (When Water Qi stagnates and fails to ascend, human pathology affects the Kidneys. Therefore, one should needle the He-Sea point of the Foot-Shaoyin Kidney Meridian, which is Yinggu (KI10). Insert 0.4 cun, retain for three breaths, and quickly withdraw upon obtaining Deqi. Needle left first, then right.)
The Yellow Emperor said: Obstruction of ascent can be preemptively guarded against; I wish to hear about obstruction of descent, which can also be prevented in advance?
Qibo said: Having understood ascent, one must necessarily comprehend descent. The laws of ascent and descent can both be treated preemptively. (Descending Qi enters the earth from the left. The Right Intermittent Qi of the Heavenly Sovereign in the previous year becomes the Left Intermittent Qi of the Earthly Abode in the new year. Those that are suppressed and fail to descend can also be treated preemptively with needling.)
When Wood Qi desires to descend but is blocked by Dijing Star (Venus), attempting to descend but unable to enter, suppression causes stagnation to erupt. Once the stagnation dissipates, it can attain its position. (Dijing Star is Venus. In years of Chou and Wei, Jueyin Wind should descend to become the Left Intermittent Qi of the Earth, but if Metal Qi blocks it, it cannot descend and enter, causing stagnation to erupt and change. It must wait for the stagnation to dissipate before Wood can attain its position.) The eruption of descent-related stagnation is violent, akin to waiting for the season between the Heavenly Sovereign and the intermittent Qi. If descent is blocked and does not proceed, the stagnation can be resolved quickly. ("Violent like waiting for the season between the Heavenly Sovereign" means it is similar to the intermittent Qi of the Heavenly Sovereign. "Can be quick" means it should be treated promptly.)
For descent-related stagnation, one should overcome the element that overcomes it. (The method for treating descent stagnation is to overcome the overcoming element, e.g., treating Metal for Wood stagnation, or Fire for Metal stagnation. This differs from treating the primary meridian for ascent obstruction.) One should needle the Jing-Well (Exit) point of the Hand-Taiyin Lung Meridian and the He-Sea (Enter) point of the Hand-Yangming Large Intestine Meridian. (When Wood Qi stagnates and fails to descend, the Liver and Gallbladder are affected. One should treat the excess of Metal. Therefore, needle the Jing-Well point of the Hand-Taiyin Lung Meridian, Shaoshang (LU11). Insert 0.1 cun, retain for three breaths, and quickly withdraw upon obtaining Deqi. The He-Sea point of the Hand-Yangming Large Intestine Meridian is Quchi (LI11). Insert 0.5 cun, retain for seven breaths, and quickly withdraw upon obtaining Deqi.)
When Fire Qi desires to descend but is blocked by Dixuan Star (Mercury), attempting to descend but unable to enter, suppression causes stagnation to erupt. Once the stagnation dissipates, it is resolved. (Dixuan Star is Mercury. In years of Yin and Shen, Shaoyin should descend to become the Left Intermittent Qi of the Earth; in years of Chen and Xu, Shaoyang should descend to become the Left Intermittent Qi of the Earth. However, if Water Qi blocks them, stagnation erupts and changes, requiring dissipation before resolution.) One should overcome the overcoming element to dissipate the stagnation. (When Fire Qi stagnates and fails to descend, the Heart Master is affected. One should treat the excess of Water.) One should needle the Jing-Well (Exit) point of the Foot-Shaoyin Kidney Meridian and the He-Sea (Enter) point of the Foot-Taiyang Bladder Meridian. (The Jing-Well point of the Foot-Shaoyin Kidney Meridian is Yongquan (KI1). Insert 0.3 cun, retain for three breaths, and quickly withdraw upon obtaining Deqi. Needle left first, then right. The He-Sea point of the Foot-Taiyang Bladder Meridian is Weizhong (BL40). Insert 0.5 cun, retain for seven breaths, and quickly withdraw upon obtaining Deqi. Needle left first, then right.)
When Earth Qi desires to descend but is blocked by Dicang Star (Jupiter), attempting to descend but unable to proceed, suppression causes stagnation to erupt. Once the stagnation dissipates, it can enter. (Dicang Star is Jupiter. In years of Mao and You, Taiyin should descend to become the Left Intermittent Qi of the Earth, but if Wood Qi blocks it, one should rapidly needle to dissipate the stagnation.) One should overcome the overcoming element to dissipate the stagnation. (When Earth Qi stagnates and fails to descend, the Spleen and Stomach are affected. Therefore, one should overcome the excess of Wood.) One should needle the Jing-Well (Exit) point of the Foot-Jueyin Liver Meridian and the He-Sea (Enter) point of the Foot-Shaoyang Gallbladder Meridian. (The Jing-Well point of the Foot-Jueyin Liver Meridian is Dazhun (LR1). Insert 0.3 cun, retain for ten breaths, and quickly withdraw upon obtaining Deqi. The He-Sea point of the Foot-Shaoyang Gallbladder Meridian is Yanglingquan (GB34). Insert 0.6 cun, retain for ten breaths, and quickly withdraw upon obtaining Deqi.)
When Metal Qi desires to descend but is blocked by Ditong Star (Mars), attempting to descend but unable to proceed, suppression causes stagnation to erupt. Once the stagnation dissipates, it can enter. (Ditong Star is Mars. In years of Si and Hai, Yangming should descend to become the Left Intermittent Qi of the Earth, but if Fire Qi blocks it, stagnation erupts and changes. Tong sounds like "tong".) One should overcome the overcoming element to dissipate the stagnation. (When Metal Qi stagnates and fails to descend, the Lungs and Large Intestine are affected. One should overcome the excess of Fire.) One should needle the Jing-Well (Exit) point of the Pericardium and the He-Sea (Enter) point of the Hand-Shaoyang Sanjiao Meridian. (The Jing-Well point of the Pericardium is Zhongchong (PC9). Insert 0.1 cun, retain for two breaths, and quickly withdraw upon obtaining Deqi. The He-Sea point of the Hand-Shaoyang Sanjiao Meridian is Tianjing (TE10). Insert 0.1 cun, retain for ten breaths, and quickly withdraw upon obtaining Deqi.)
When Water Qi desires to descend but is blocked by Difus Star (Saturn), attempting to descend but unable to proceed, suppression causes stagnation to erupt. Once the stagnation dissipates, it can enter. (Difu Star is Saturn. In years of Zi and Wu, Taiyang should descend to become the Left Intermittent Qi of the Earth, but if Earth Qi blocks it, stagnation occurs, requiring dissipation before descent.) One should overcome Earth to dissipate the stagnation. (When Water Qi stagnates and fails to descend, the Kidneys and Bladder are affected. Overcoming the excess of Earth allows Water stagnation to dissipate.) One should needle the Jing-Well (Exit) point of the Foot-Taiyin Spleen Meridian and the He-Sea (Enter) point of the Foot-Yangming Stomach Meridian. (The Jing-Well point of the Foot-Taiyin Spleen Meridian is Yinbai (SP1). Insert 0.1 cun, retain for three breaths, and quickly withdraw upon obtaining Deqi. The He-Sea point of the Foot-Yangming Stomach Meridian is Zusanli (ST36). Insert 0.5 cun, retain for ten breaths, and quickly withdraw upon obtaining Deqi.)
The Yellow Emperor said: The arrival of the Five Movements has early and late timings, involving ascent, descent, and mutual movement. There is something received and suppressed. May I hear the needling methods regarding this? (The Qi of the Five Movements each has what they receive and what restricts them.)
Qibo said: One should take their source of transformation. ("Qu" means treatment. Huayuan is the source of Qi transformation. This "Qu" generally means one should treat it, differing from the "Qu" in "Ziqu" below.) Therefore, for excess, one drains it; for deficiency, one tonifies it. (The method for treating the source of transformation is also to drain the excess and tonify the deficiency.)
For excess, one drains it, then suppresses the stagnation, taking the source of the Movement's transformation to break the stagnant Qi. (Suppressing the stagnation involves taking the source of transformation that caused the suppression, so the stagnant Qi can be broken.)
For deficiency, one supports and tonifies to aid the Movement of Qi, thereby avoiding empty pathogens. (Supporting deficiency involves supporting the decline of the primary Qi, so empty pathogens can be avoided.)
The laws of tonifying and taking originate from *Xuanzhu Mi Yu*. (The method of tonifying and taking the source of transformation is detailed in Volume 1 of *Xuanzhu Mi Yu*. The sixty-year cycles of Qi and Movement described in the earlier *Liuyuan Zhengji Dalun*, mentioning "tonifying their source of transformation" and "taking their source of transformation," refer precisely to this.)