（《素问·遗篇刺法论》）
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。（全其真即保其神，神全则邪不能干
也。）岐伯稽首再拜曰∶昭乎哉问！谓神移失守，虽在其体，然不致死；或有邪干，故令夭寿。（虚而无邪，未必致死。 若
神气既虚，邪复干之，则夭寿矣。）
只如厥阴失守，天以虚，人气肝虚，感天重虚，即魂游于上，（厥阴属木，在人应肝，人之肝虚，复感天虚，则肝不
藏魂。魂属阳，故游散于上。神光不聚，而白尸鬼犯之，令人暴亡也。）邪干厥大气，身温犹可刺之，（厥，逆也。大气，
元气也。肝木失守，金邪犯之。若神气未脱，四肢虽冷，心腹尚温，口中无涎，舌卵不缩者，尚可刺救复苏。后仿此。）
刺其足少阳之所过，（丘墟穴也。肝胆相为表里，故宜刺之。旧注曰∶用毫针，于人近体暖针至温，以左手按穴，咒曰∶
太上元君，常居其左，制之三魂。诵之三遍。次呼三魂名∶爽灵、胎光、幽精。诵之三遍。次想青龙于穴下，刺入同身
寸之三分，留三呼，徐徐出针，令亲人授气于口中，腹中鸣者可治之。）次刺肝之俞。（肝俞，足太阳经穴，刺此所以补
肝。旧注曰∶用毫针，着身温之，左手按穴，咒曰∶太微帝君，元英制魂，真元反本，令入青云。又呼三魂，各如前三
遍。刺三分，留三呼，次进二分，留三呼，复取针至三分，留一呼，徐徐出之，即气反而复活。）
人病心虚，又遇君相二火司天失守，感而三虚，（人之心虚，而遇司天二火失守，又或惊而夺精， 汗出于心，是为
三虚，则神光不聚，邪必犯之。）遇火不及，黑尸鬼犯之，令人暴亡，（黑为水色，火运不及则水胜之，故见黑尸鬼。）可
刺手少阳之所过，（阳池穴也。手少阳为相火之经，故宜补之。旧注曰∶用毫针，于人身温暖，以手按穴，咒曰∶太乙帝
君，泥丸总神，丹无黑气，来复其真。诵之三遍。想赤凤于穴下，刺入二分，留七呼，次进一分，留三呼，复退留一呼，
徐徐出针，手扪其穴，即令复活也。）复刺心俞。（足太阳经穴，刺之以补君火。旧注曰∶用毫针，着身温暖，以手按穴，
咒曰∶丹房守灵，五帝上清，阳和布体，来复黄庭。诵之三遍。刺入同身寸之二分，留一呼，次进一分，留一呼，退至
二分，留一呼，徐徐出针，以手扪其穴。）
人脾病，又遇太阴司天失守，感而三虚，（土气重虚，又或汗出于脾胃，是为三虚，则智意二神失守其位。）又遇土
不及，青尸鬼邪犯之于人，令人暴亡，（青尸鬼，木邪也，脾土虚者乃见之。）可刺足阳明之所过，（冲阳穴也，刺此所以
补胃。旧注曰∶用毫针，着人身温暖，以手按穴，咒曰∶常在魂庭，始清太宁，元和布气，六甲反真。诵之三遍。先想
黄庭于穴下，刺入三分，留三呼，次进二分，留一呼，徐徐退出，以手扪之。）复刺脾之俞。（脾俞，在足太阳经，补脾
也。旧注曰∶用毫针，以手按之，咒曰；太始干位，总统坤元，黄庭真气，来复来全。诵之三遍。刺之三分，留二呼，
进至五分，动气至，徐徐出针。）
人肺病，遇阳明司天失守，感而三虚，（肺与阳明皆属金，人虚天虚，又或汗出于肺，是为三虚，而火邪犯之。）又
遇金不及，有赤尸鬼干人，令人暴亡，（赤尸鬼，火邪也。金为火胜，故见赤鬼。）可刺手阳明之所过，（合谷穴也。肺与
大肠为表里，故当刺此以补金。旧注曰∶用毫针，着人身温暖，先以手按穴∶咒曰∶青气真全，帝符日元，七魄归右，
今复本田。诵之三遍。想白气于穴下，刺入三分，留三呼，次进至五分，留三呼，复退一分，留一呼，徐徐出针，以手
扪其穴，可复活也。）复刺肺俞。（肺俞在足太阳经，用针以补肺。旧注曰∶用毫针，着体温暖，先以手按穴，咒曰∶左
元真人，六合气宾，天符帝力，来入其司。诵之三遍。针入一分半，留三呼，次进二分，留一呼，徐徐出针，以手扪其
穴。）
人肾病，又遇太阳司天失守，感而三虚，（人之水脏、天之水气既皆不足，又遇汗出于肾，是为三虚而肾神失守，土
邪必相犯也。）又遇水运不及之年，有黄尸鬼干犯人正气，吸人神魂，致暴亡，（黄为土色，水脏神虚，故见土鬼。神魂
散荡，若为所吸，多致暴亡。若四肢厥冷气脱，但得心腹微温，眼色不易，唇口及舌不变，口中无涎，尚可救也。）可刺
足太阳之所过，（京骨穴也。肾与膀胱为表里，故当刺此以补水脏。旧注曰∶用毫针，着人身温暖，以手按穴，咒曰∶元
阳育婴，五老反真，泥丸玄华，补精长存。想黑气于穴下，刺入一分半，留三呼，乃进至三分，留一呼，徐徐出针，以
手扪其穴。）复刺肾俞。（在足太阳经，用针补之。旧注曰∶用毫针，先以手按穴，咒曰∶天玄日晶，太和昆灵，贞元内
守，持入始清。诵之三遍。刺之三分，留三呼，次又进至五分，留三呼，徐徐出针，以手扪之。）
黄帝问曰∶十二脏之相使，神失位，使神彩之不圆，恐邪干犯，治之可刺，愿闻其要。（十二脏各有其神，相通运用，
故曰相使。一有失位，则神光亏缺，是谓不圆。邪因得而犯之，刺治之法如后。）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。（天地之道，气与神耳，人生之道，亦惟此也，故曰契符上天。）
心者，君主之官，神明出焉，（心为一身之主，万几之舍，故神明出焉。若情欲伤心，最为五劳之首，心伤则神不守舍，
损抑元阳，夭人长命，莫此为甚，而实人所不知。澄心则养神，抱元守一之道，端从此始。此下十二脏相使及君主神明
等义，详脏象类第一章。）可刺手少阴之源。（神门穴也。用长针，口中温之，刺三分，留三呼，次进一分，留一呼，徐
徐出针，以手扪其穴。凡刺各经之源者，皆所以补之也。后准此。）肺者，相傅之官，治节出焉，（肺藏气，主行营卫，
故治节由之。若形寒饮冷，悲忧过度，则肺气受伤，神失守位。）可刺手太阴之源。（太渊穴也。用长针，口中温之，以
手按穴，刺入三分，留三呼，动气至，徐徐出针，以手扪其穴。）肝者，将军之官，谋虑出焉，（气强而勇，故号将军。
性多变动，故主谋虑。若恚怒气逆，上而不下，则肝神受伤也。）可刺足厥阴之源。（太冲穴也。用长针，于口中先温，
以手按穴，刺入三分，留三呼，次进二分，留二呼，徐徐出针，以手扪其穴。）胆者，中正之官，决断出焉，（胆气刚果，
故官为中正而主决断。若大惊卒怒，其气必伤，神光散失，病为惶惧膈噎等证。）可刺足少阳之源。（丘墟穴也，用长针。
温于口内，先以左手按穴，刺三分，留三呼，进至五分，留二呼，徐徐出针，以手扪其穴。）膻中者，臣使之官，喜乐出
焉，（膻中者，心包络所居，相火之位，故为臣使。卫护君主，故喜乐出焉。若五情不节，皆能伤之，令人失志恍惚，神
光不聚，则邪犯之。）可刺心包络所流。（劳宫穴也。用长针，于口中温之，先以左手按穴，刺入三分，留二呼，徐徐出
针，以手扪其穴。）脾为谏议之官，知周出焉，（脾藏意，神志未定，意能通之，故为谏议之官。虑周万事，皆由乎意，
故智周出焉。若意有所着，思有所伤，劳倦过度，则脾神散失矣。）可刺脾之源。（太白穴也。用长针，口内温之，先以
左手按穴，刺入二分，留五呼，进至三分，留五呼，徐徐出针，以手扪之。）胃为仓廪之官，五味出焉。（饥饱失宜，饮
食无度，偏于嗜好，其神乃伤。）可刺胃之源。（冲阳穴也。用长针，于口中温之，先以左手按穴，刺入三分，留三呼，
进二分，徐徐出针，以手扪其穴。）大肠者，传道之官，变化出焉，（食物至此，变化其形而出，闭结则肠胃壅滞，泄利
则门户不要，传道失守，三焦元气之所关也。）可刺大肠之源。（合谷穴也。用长针，口中温之，刺入三分，留三呼，进
至二分，留一呼，徐徐出之。）小肠者，受盛之官，化物出焉，（受盛水谷而厘清浊，故曰化物出焉。清浊不 分，则小肠
失其化矣。）可刺小肠之源。（腕骨穴也。用长针，口中温针，先以左手按穴，刺三分，留三呼，进二分，留一呼，徐徐
出针，以手扪其穴。）肾者，作强之官，伎巧出焉，（色欲恐惧，强力入水，皆能伤肾。肾伤则作强伎巧，神失其职矣。）
刺其肾之源。（太溪穴也。用长针，于口中先温，以左手按穴，刺入三分，留一呼，进一分，留一呼，徐徐出针，以手扪
其穴。）三焦者，决渎之官，水道出焉，（决渎者，水道流通之义。如江河淮济，不变其道，百川归之，以入于海，故曰
四渎。人之三焦，在上主纳，在中主运。在下主出。若出纳营运不得其正，则三焦失守，神气不聚，邪乘虚而犯之矣。）
刺三焦之源。（阳池穴也。用长针，于口中温之，先以左手按穴，刺三分，留三呼，进一分，留一呼，徐徐出针，以手扪
之。）膀胱者，州都之官，精液藏焉，气化则能出矣，（膀胱为三焦之下泽，津液所聚，故曰州都。然赖下焦之气，施化
而通，若其不约而遗，不利而癃，皆气海之失职也。）刺膀胱之源。（京骨穴也。用长针，先温于口中，以左手按穴，刺
入三分，留三呼，进二分，留三呼，徐徐出针，以手扪其穴。）凡此十二官者，不得相失也。（不相失者谓之相使，失则
神气散乱，有邪干犯，灾害至矣，宜用刺法以全其真也。）是故刺法有全神养真之旨，亦法有修真之道，非治疾也，故要
修养和神也。（此言针法有如此之妙，其要在修养和神而已。）道贵常存，补神固根，精气不散，神守不分。（道贵常存
者，贵其不衰也。不衰之道，在补神以固根。欲全其神，在精气不散，则神守不分矣。）然即神守，而虽不去亦全真。（言
神守者，岂惟神不去，正所以全真也。）人神不守，非达至真。（至真之道，要在守神，不知守神，非达道也。）至真之要，
在乎天玄，（玄者，水之色。天玄者，天一之义。以至真之要，重在精也。）神守天息，复入本元，命曰归宗。（天息者，
鼻息通乎天也。守息则气存，气存则神存，故曰神守天息。以上三节，首言神，次言精，此言气。夫人始生，先成精，
精其本也。儿在母腹，先通胎息，气其元也。既宝其精，又养其气，复其本，返其元矣。精气充而神自全，谓之内三宝。
三者合一，即全真之道也，故曰归宗。前有存三守一愚按，在四十一。）
（出自《素问·遗篇刺法论》）
黄帝问道：人体正气虚弱时，神气就会游散而失去其守位，导致鬼神等外邪侵犯，从而造成早夭，怎样才能保全真气呢？希望听听关于针刺的方法。（所谓“全其真”就是保护其神气，神气完备则邪气不能侵犯。）岐伯叩头拜了两下说：您的问话真高明啊！所说的神气移易失守，虽然发生在人体上，但如果不遭受邪气侵犯，未必致死；如果有邪气干犯，才会导致短命夭折。（正气虚弱而没有邪气侵犯，不一定致死。如果神气已经虚弱，邪气又加以侵犯，就会导致夭寿。）
就像厥阴肝经失守，天气虚亏，人气也肝虚，感受天时的虚邪，形成重虚，那么魂就会游散于上。（厥阴属木，在人体对应肝脏，人的肝脏虚弱，又感受天时的虚邪，则肝不能藏魂。魂属于阳，所以游散于上。神光不聚，白尸鬼便来侵犯，使人突然死亡。）邪气侵犯厥阴大气，身体尚温的还可以施针治疗，（厥，是逆的意思。大气，指元气。肝木失守，金邪侵犯它。如果神气没有脱失，四肢虽然寒冷，心腹尚且温暖，口中没有涎沫，舌头和生殖器没有收缩的，还可以施针抢救复苏。后面的情况仿照此例。）
先刺足少阳胆经的原穴丘墟，（丘墟穴。肝胆互为表里，所以适宜刺这个穴位。旧注说：用毫针，在人身旁将其温热，用左手按住穴位，念咒说：太上元君，常居其左，制约三魂。连诵三遍。接着呼唤三魂的名字：爽灵、胎光、幽精。连诵三遍。接着想象青龙在穴位下方，进针同身寸三分，留针三次呼吸的时间，慢慢出针，让亲近的人在患者口中输送气息，腹中发出鸣响的可以治愈。）再刺肝俞穴。（肝俞穴，是足太阳膀胱经的穴位，刺这里是为了补益肝脏。旧注说：用毫针，在身上温热它，左手按住穴位，念咒说：太微帝君，元英制魂，真元反本，令入青云。又呼唤三魂，各如前三遍。刺入三分，留针三次呼吸，接着进针二分，留针三次呼吸，再退针至三分，留针一次呼吸，慢慢出针，气机回复即可复活。）
人患心脏虚弱病，又遇到君火和相火司天失守，感受这种邪气形成三虚，（人的心脏虚弱，又遇到司天的二火失守，或者因为惊恐而耗夺精气，汗出于心，这就叫三虚，那么神光就不能聚集，邪气必然侵犯。）如果遇到火运不及的年份，黑尸鬼侵犯，使人突然死亡，（黑色是水色，火运不及则水气胜之，所以见到黑尸鬼。）可以刺手少阳三焦经的原穴阳池，（阳池穴。手少阳是三焦相火的经脉，所以适宜补益。旧注说：用毫针，在人身旁使其温暖，用手按住穴位，念咒说：太乙帝君，泥丸总神，丹无黑气，来复其真。连诵三遍。想象赤凤在穴位下方，进针二分，留针七次呼吸，接着进针一分，留针三次呼吸，再退针留针一次呼吸，慢慢出针，用手扪住穴位，即可复活。）再刺心俞穴。（足太阳膀胱经的穴位，刺这里是为了补益君火。旧注说：用毫针，在身上使其温暖，用手按住穴位，念咒说：丹房守灵，五帝上清，阳和布体，来复黄庭。连诵三遍。进针同身寸二分，留针一次呼吸，接着进针一分，留针一次呼吸，退至二分，留针一次呼吸，慢慢出针，用手扪住穴位。）
人患脾脏病，又遇到太阴湿土司天失守，感受邪气形成三虚，（土气双重虚弱，或者汗出于脾胃，这就叫三虚，那么智意二神就失去了守位。）又遇到土运不及的年份，青尸鬼邪气侵犯人，使人突然死亡，（青尸鬼，是木邪，脾土虚的人才会见到它。）可以刺足阳明胃经的原穴冲阳，（冲阳穴，刺这里是为了补益胃腑。旧注说：用毫针，在身上使其温暖，用手按住穴位，念咒说：常在魂庭，始清太宁，元和布气，六甲反真。连诵三遍。先在穴位下方想象黄庭，进针三分，留针三次呼吸，接着进针二分，留针一次呼吸，慢慢退出，用手扪住穴位。）再刺脾俞穴。（脾俞穴，在足太阳膀胱经，是为了补脾。旧注说：用毫针，用手按住穴位，念咒说：太始干位，总统坤元，黄庭真气，来复来全。连诵三遍。进针三分，留针两次呼吸，进至五分，动气至后，慢慢出针。）
人患肺脏病，遇到阳明燥金司天失守，感受邪气形成三虚，（肺与阳明都属金，人气虚天气虚，或者汗出于肺，这就叫三虚，而火邪侵犯它。）又遇到金运不及的年份，有赤尸鬼侵犯人，使人突然死亡，（赤尸鬼，是火邪。金被火克制，所以见到赤鬼。）可以刺手阳明大肠经的原穴合谷，（合谷穴。肺与大肠互为表里，所以应当刺这里以补金。旧注说：用毫针，在身上使其温暖，先用手按住穴位，念咒说：青气真全，帝符日元，七魄归右，今复本田。连诵三遍。想象白气在穴位下方，进针三分，留针三次呼吸，接着进至五分，留针三次呼吸，再退一分，留针一次呼吸，慢慢出针，用手扪住穴位，可以复活。）再刺肺俞穴。（肺俞穴在足太阳膀胱经，用针是为了补肺。旧注说：用毫针，在身上使其温暖，先用手按住穴位，念咒说：左元真人，六合气宾，天符帝力，来入其司。连诵三遍。针入一分半，留针三次呼吸，接着进针二分，留针一次呼吸，慢慢出针，用手扪住穴位。）
人患肾脏病，又遇到太阳寒水司天失守，感受邪气形成三虚，（人体的水脏、天上的水气既然都不足，又遇到汗出于肾，这就叫三虚而肾神失守，土邪必然侵犯它。）又遇到水运不及的年份，有黄尸鬼侵犯人的正气，吸走人的神魂，导致突然死亡，（黄色是土色，水脏神气虚弱，所以见到土鬼。神魂散荡，如果被它吸走，多导致突然死亡。如果四肢厥冷、气脱，但只要心腹还有微温，眼色没有改变，嘴唇口舌颜色不变，口中没有涎沫，还可以救治。）可以刺足太阳膀胱经的原穴京骨，（京骨穴。肾与膀胱互为表里，所以应当刺这里以补水脏。旧注说：用毫针，在身上使其温暖，用手按住穴位，念咒说：元阳育婴，五老反真，泥丸玄华，补精长存。想象黑气在穴位下方，进针一分半，留针三次呼吸，然后进至三分，留针一次呼吸，慢慢出针，用手扪住穴位。）再刺肾俞穴。（在足太阳膀胱经，用针是为了补益肾脏。旧注说：用毫针，先用手按住穴位，念咒说：天玄日晶，太和昆灵，贞元内守，持入始清。连诵三遍。进针三分，留针三次呼吸，接着又进至五分，留针三次呼吸，慢慢出针，用手扪住穴位。）
黄帝问道：十二脏腑相互协调，如果神气失位，导致神采不圆满，恐怕邪气侵犯，治疗可以用针刺，希望听听其中的要领。（十二脏腑各有其神，相通运用，所以叫相使。一旦失位，神光就会亏损，这叫不圆。邪气因此得以侵犯，针刺治疗方法如下。）岐伯叩头拜了两下说：问得真详细啊！触及了真理，阐述了真宗，如果不是圣明的帝王，怎么能探究到这个源头？这叫气神合道，契合上天。（天地之道，在于气和神罢了，人生的道理，也只在于此，所以说契合上天。）
心，是君主之官，神明由此产生，（心是一身的主宰，万机之所舍，所以神明由此产生。如果情欲伤害心脏，最为五劳之首，心伤则神不守舍，损抑元阳，使人短命，没有比这更严重的了，而人们实在不知道。澄澈心神就能养神，抱元守一的道，正是从这里开始。以下十二脏腑相使及君主神明等义理，详见脏象类第一章。）可以刺手少阴心经的原穴神门，（神门穴。用长针，在口中温热，进针三分，留针三次呼吸，接着进针一分，留针一次呼吸，慢慢出针，用手扪住穴位。凡是刺各经原穴的，都是为了补益。后面以此为准。）
肺，是相傅之官，治节由此产生，（肺藏气，主管运行营卫，所以治节由它决定。如果形体受寒、饮食生冷、悲忧过度，就会损伤肺气，神失守位。）可以刺手太阴肺经的原穴太渊，（太渊穴。用长针，在口中温热，用手按住穴位，进针三分，留针三次呼吸，动气至后，慢慢出针，用手扪住穴位。）
肝，是将军之官，谋虑由此产生，（气强而勇，所以号称将军。性情多变，所以主掌谋虑。如果愤怒气逆，向上而不下降，就会损伤肝神。）可以刺足厥阴肝经的原穴太冲，（太冲穴。用长针，先在口中温热，用手按住穴位，进针三分，留针三次呼吸，接着进针二分，留针两次呼吸，慢慢出针，用手扪住穴位。）
胆，是中正之官，决断由此产生，（胆气刚毅果敢，所以官称为中正而主决断。如果大惊卒怒，胆气必然受伤，神光散失，病发为惶惧、膈噎等证候。）可以刺足少阳胆经的原穴丘墟，（丘墟穴，用长针。在口内温热，先用左手按住穴位，进针三分，留针三次呼吸，进至五分，留针两次呼吸，慢慢出针，用手扪住穴位。）
膻中，是臣使之官，喜乐由此产生，（膻中是心包络所居之处，是相火之位，所以为臣使。护卫君主，所以喜乐由此产生。如果五志不节制，都能伤害它，使人意志丧失、恍惚，神光不聚，邪气便侵犯它。）可以刺心包络的荥穴劳宫，（劳宫穴。用长针，在口中温热，先用左手按住穴位，进针三分，留针两次呼吸，慢慢出针，用手扪住穴位。）
脾是谏议之官，智周由此产生，（脾藏意，神志未定时，意能通达它，所以为谏议之官。思虑周全万事，都由意决定，所以智周由此产生。如果意念执着，思虑伤脾，劳倦过度，就会使脾神散失。）可以刺脾经的原穴太白，（太白穴。用长针，在口内温热，先用左手按住穴位，进针二分，留针五次呼吸，进至三分，留针五次呼吸，慢慢出针，用手扪住穴位。）
胃是仓廪之官，五味由此产生，（饥饱失调，饮食无度，偏嗜嗜好，就会损伤其神。）可以刺胃经的原穴冲阳，（冲阳穴。用长针，在口中温热，先用左手按住穴位，进针三分，留针三次呼吸，进二分，慢慢出针，用手扪住穴位。）
大肠是传道之官，变化由此产生，（食物到这里，变化其形而出，便秘则肠胃壅滞，泄泻则门户不固，传道失守，这是三焦元气所关涉的。）可以刺大肠经的原穴合谷，（合谷穴。用长针，在口中温热，进针三分，留针三次呼吸，进至二分，留针一次呼吸，慢慢出之。）
小肠是受盛之官，化物由此产生，（接受盛纳水谷而分清浊，所以叫化物由此产生。清浊不分，小肠就失去了化功能。）可以刺小肠经的原穴腕骨，（腕骨穴。用长针，在口中温针，先用左手按住穴位，进针三分，留针三次呼吸，进二分，留针一次呼吸，慢慢出针，用手扪住穴位。）
肾是作强之官，伎巧由此产生，（色欲恐惧，强力入水，都能伤肾。肾伤则作强伎巧的功能丧失，神失其职。）刺肾经的原穴太溪，（太溪穴。用长针，先在口中温热，用左手按住穴位，进针三分，留针一次呼吸，进一分，留针一次呼吸，慢慢出针，用手扪住穴位。）
三焦是决渎之官，水道由此产生，（决渎，是水道流通的意思。如同江河淮济，不改其道，百川归之入海，所以叫四渎。人的三焦，在上主纳，在中主运，在下主出。如果出纳营运不得其正，三焦就失守，神气不聚，邪气乘虚侵犯。）刺三焦经的原穴阳池，（阳池穴。用长针，在口中温热，先用左手按住穴位，进针三分，留针三次呼吸，进一分，留针一次呼吸，慢慢出针，用手扪住穴位。）
膀胱是州都之官，精液藏于此，气化后才能排出，（膀胱是三焦的下泽，津液聚集的地方，所以叫州都。然而依赖下焦之气，施化而通，如果约束不住而遗尿，不通而癃闭，都是气海的失职。）刺膀胱经的原穴京骨，（京骨穴。用长针，先在口中温热，用左手按住穴位，进针三分，留针三次呼吸，进二分，留针三次呼吸，慢慢出针，用手扪住穴位。）
这十二个脏腑官员，不能相互失调。（不相失调叫做相使，失调则神气散乱，有邪气侵犯，灾害就会到来，适宜用针刺方法来保全真气。）所以针刺方法有保全神气、培养真气的宗旨，也有修真之道，这不是单纯治疗疾病，所以关键在于修养和调神。（这里说针法有如此妙的作用，其关键就在修养和调神而已。）道贵在常存，补神固根，精气不散，神守不分。（道贵在常存，贵在它的不衰。不衰的道理，在于补神以固根。想要保全神气，在于精气不散，那么神守就不会分散。）然而只要神守得住，即使不去（治病）也能保全真气。（说神守得住，难道只是神不去吗？这正是保全真气的根本。）人的神气如果不守，就不是达到了至真。（至真的道理，关键在于守神，不知道守神，就没有达到道。）至真的关键，在于天玄，（玄，是水的颜色。天玄，是天一的义理。以至真的关键，重在精。）神守天息，复入本元，名叫归宗。（天息，是指鼻息通乎天。守息则气存，气存则神存，所以叫神守天息。以上三节，首言神，次言精，此言气。人刚开始生成，先成精，精是根本。婴儿在母腹中，先通胎息，气是元气。既珍视其精，又养护其气，恢复其根本，返还其元气。精气充盛而神自然保全，叫做内三宝。三者合一，就是全真的道，所以叫归宗。前面有存三守一，按语在第四十一卷。）
(From *Suwen: Yipian Cifa Lun* [Treatise on Needling Methods in the Lost Chapters of the Yellow Emperor's Inner Classic])
The Yellow Emperor asked: When the human body is deficient, the Shen (Spirit) wanders and loses its proper position, allowing external pathogens such as "ghosts" to invade, leading to premature death. How can one preserve the Zhen Qi (True Qi)? I wish to hear about the needling methods. (To "preserve the Zhen Qi" means to protect the Shen; when the Shen is complete, pathogens cannot invade.) Qibo bowed twice and said: Your question is truly profound! The displacement and loss of position of the Shen, although occurring within the body, does not necessarily lead to death if there is no pathogenic invasion; however, if pathogens invade, it leads to a shortened lifespan. (Deficiency without pathogenic invasion does not necessarily cause death. If the Shen-Qi is already deficient and pathogens subsequently invade, then premature death ensues.)
For instance, when the Jueyin (Liver/Gallbladder) channel loses its position, and the heavenly Qi is deficient, causing a deficiency in the Liver Qi of the person, the double deficiency from heaven and humanity results in the Hun (Ethereal Soul) wandering upwards. (Jueyin corresponds to Wood and the Liver in the human body. When the Liver is deficient and affected by heavenly deficiency, the Liver fails to store the Hun. As the Hun belongs to Yang, it scatters upwards. With the Shen Guang [Spiritual Light] not gathered, the "White Corpse Ghost" invades, causing sudden death.) If pathogens invade the great Qi of Jueyin, and the body remains warm, needling is still possible. ("Jue" means reversal/cold limbs. "Great Qi" refers to Yuan Qi [Original Qi]. When Liver Wood loses its position, Metal pathogens attack it. If the Shen-Qi has not collapsed, even if the four limbs are cold, as long as the heart and abdomen remain warm, there is no saliva in the mouth, and the tongue and genitals do not retract, resuscitation through needling is still possible. The following cases follow this pattern.)
First, needle the passing point of the Foot-Shaoyang (Gallbladder) channel, specifically the Yuan-Source point Qiuxu (GB40). (The Liver and Gallbladder are interior-exteriorly related, so this point is suitable. Old commentary states: Use a filiform needle, warm it near the body, press the acupoint with the left hand, and chant: "Tai Shang Yuan Jun resides on the left, controlling the Three Hun Souls." Chant three times. Then call the names of the Three Hun Souls: Shuang Ling, Tai Guang, You Jing. Chant three times. Visualize a Green Dragon beneath the acupoint, insert the needle 1/3 cun, retain for three breaths, and slowly withdraw. Have an attendant blow air into the patient's mouth; if abdominal borborygmi occurs, it is treatable.) Next, needle the Back-Shu point of the Liver, Ganshu (BL18). (Ganshu is a point on the Foot-Taiyang Bladder channel; needling here tonifies the Liver. Old commentary states: Use a filiform needle, warm it against the body, press the acupoint with the left hand, and chant: "Tai Wei Di Jun, Yuan Ying controls the soul, True Yuan returns to its root, entering the blue clouds." Call the Three Hun Souls again, three times each. Insert 1/3 cun, retain for three breaths, advance 2 fen, retain for three breaths, retreat to 1/3 cun, retain for one breath, and slowly withdraw. Qi recovery leads to revival.)
When a person suffers from Heart deficiency and encounters the failure of the Sovereign Fire and Ministerial Fire to govern their respective years (Si Tian), the interaction creates a triple deficiency. (Heart deficiency combined with the failure of the two Fires governing heaven, or fright that steals Essence, or sweat originating from the Heart, constitutes triple deficiency. Thus, Shen Guang does not gather, and pathogens inevitably invade.) If the Fire transport is insufficient, the "Black Corpse Ghost" invades, causing sudden death. (Black is the color of Water; when Fire transport is insufficient, Water overcomes it, hence the vision of the Black Corpse Ghost.) One may needle the passing point of the Hand-Shaoyang Sanjiao channel, specifically the Yuan-Source point Yangchi (TE4). (Hand-Shaoyang is the channel of Ministerial Fire, so tonification is appropriate. Old commentary states: Use a filiform needle, warm it against the body, press the acupoint with the hand, and chant: "Tai Yi Di Jun, Ni Wan commands the spirits, eliminate black qi, restore the True." Chant three times. Visualize a Red Phoenix beneath the acupoint, insert 2 fen, retain for seven breaths, advance 1 fen, retain for three breaths, retreat and retain for one breath, slowly withdraw, and press the acupoint with the hand to revive.) Next, needle the Back-Shu point of the Heart, Xinshu (BL15). (A point on the Foot-Taiyang channel, used to tonify Sovereign Fire. Old commentary states: Use a filiform needle, warm it against the body, press the acupoint, and chant: "Dan Fang guards the spirit, Five Emperors are pure above, Yang harmony spreads through the body, returning to Huang Ting." Chant three times. Insert 2 fen, retain for one breath, advance 1 fen, retain for one breath, retreat to 2 fen, retain for one breath, slowly withdraw, and press the acupoint.)
When a person suffers from Spleen disease and encounters the failure of Taiyin (Dampness) to govern, creating triple deficiency. (Earth Qi is doubly deficient, or sweat originates from the Spleen/Stomach, constituting triple deficiency, causing the spirits of Wisdom and Intention to lose their positions.) If Earth transport is insufficient, the "Green Corpse Ghost" (Wood pathogen) invades, causing sudden death. (The Green Corpse Ghost represents Wood pathology, seen when Spleen Earth is deficient.) One may needle the passing point of the Foot-Yangming Stomach channel, specifically the Yuan-Source point Chongyang (ST42). (Chongyang; needling here tonifies the Stomach. Old commentary states: Use a filiform needle, warm it against the body, press the acupoint, and chant: "Always in the Soul Court, beginning with clarity and peace, Yuan Harmony distributes Qi, Six Jia restores the True." Chant three times. Visualize Huang Ting beneath the acupoint, insert 3 fen, retain for three breaths, advance 2 fen, retain for one breath, slowly withdraw, and press the acupoint.) Next, needle the Back-Shu point of the Spleen, Pishu (BL20). (On the Foot-Taiyang channel, used to tonify the Spleen. Old commentary states: Use a filiform needle, press the acupoint, and chant: "Tai Shi Dry Position, commanding Kun Yuan, Huang Ting True Qi, returns to completeness." Chant three times. Insert 3 fen, retain for two breaths, advance to 5 fen until Qi arrives, then slowly withdraw.)
When a person suffers from Lung disease and encounters the failure of Yangming (Metal) to govern, creating triple deficiency. (Lung and Yangming both belong to Metal; human deficiency and heavenly deficiency, or sweat from the Lung, constitute triple deficiency, allowing Fire pathogens to invade.) If Metal transport is insufficient, the "Red Corpse Ghost" (Fire pathogen) invades, causing sudden death. (Red is the color of Fire; Metal is overcome by Fire, hence the vision of the Red Ghost.) One may needle the passing point of the Hand-Yangming Large Intestine channel, specifically the Yuan-Source point Hegu (LI4). (Hegu; the Lung and Large Intestine are interior-exteriorly related, so needling here tonifies Metal. Old commentary states: Use a filiform needle, warm it against the body, press the acupoint, and chant: "Green Qi is truly complete, Imperial Talisman is Day Origin, Seven Po return to the right, now returning to the original field." Chant three times. Visualize White Qi beneath the acupoint, insert 3 fen, retain for three breaths, advance to 5 fen, retain for three breaths, retreat 1 fen, retain for one breath, slowly withdraw, and press the acupoint to revive.) Next, needle the Back-Shu point of the Lung, Feishu (BL13). (On the Foot-Taiyang channel, used to tonify the Lung. Old commentary states: Use a filiform needle, warm it against the body, press the acupoint, and chant: "Zuo Yuan Zhen Ren, Hexagon Qi guests, Heavenly Talisman Imperial Power, enters its station." Chant three times. Insert 1.5 fen, retain for three breaths, advance 2 fen, retain for one breath, slowly withdraw, and press the acupoint.)
When a person suffers from Kidney disease and encounters the failure of Taiyin (Water) to govern, creating triple deficiency. (The human Water Organ and Heavenly Water Qi are both insufficient; plus sweat from the Kidney, this is triple deficiency, causing Kidney Shen to lose its position, allowing Earth pathogens to invade.) In years of insufficient Water transport, the "Yellow Corpse Ghost" (Earth pathogen) invades the righteous Qi, sucking away the Shen and Hun, leading to sudden death. (Yellow is the color of Earth; with Kidney Shen deficient, the Earth Ghost is seen. Scattered Shen and Hun, if sucked away, often lead to sudden death. If limbs are cold and Qi collapses, but the heart/abdomen have slight warmth, eye color is unchanged, lips/tongue color is normal, and there is no saliva, rescue is still possible.) One may needle the passing point of the Foot-Taiyang Bladder channel, specifically the Yuan-Source point Jinggu (BL64). (Jinggu; the Kidney and Bladder are interior-exteriorly related, so needling here tonifies the Kidney Water Organ. Old commentary states: Use a filiform needle, warm it against the body, press the acupoint, and chant: "Yuan Yang nurtures infants, Five Elders restore the True, Ni Wan Xuan Hua, tonifies Essence for longevity." Visualize Black Qi beneath the acupoint, insert 1.5 fen, retain for three breaths, advance to 3 fen, retain for one breath, slowly withdraw, and press the acupoint.) Next, needle the Back-Shu point of the Kidney, Shenshu (BL23). (On the Foot-Taiyang channel, used to tonify the Kidney. Old commentary states: Use a filiform needle, press the acupoint, and chant: "Heavenly Mystery Sun Crystal, Great Harmony Kun Ling, Chaste Yuan internally guarded, holding entry begins purity." Chant three times. Insert 3 fen, retain for three breaths, advance to 5 fen, retain for three breaths, slowly withdraw, and press the acupoint.)
The Yellow Emperor asked: The twelve organs coordinate with each other. If the Shen loses its position, causing the Shen Cai (Spiritual Radiance) to be incomplete, and fearing pathogenic invasion, treatment involves needling. I wish to hear the essentials. (Each of the twelve organs has its Shen, communicating and operating together, hence called "mutual coordination." If one loses its position, Shen Guang is deficient, termed "incomplete." Pathogens thus invade. The needling treatments are as follows.) Qibo bowed twice and said: How detailed your question is! It touches upon truth and expounds the true doctrine. Only a Sage Emperor could investigate this source. This is called Qi and Shen harmonizing with the Dao, matching Heaven. (The Way of Heaven and Earth lies in Qi and Shen. The Way of human life also lies only in this, hence it matches Heaven.)
The Heart is the Official of the Sovereign, from whom Shen Ming (Divine Consciousness) emerges. (The Heart is the master of the body and the residence of ten thousand affairs, so Divine Consciousness emerges from it. Emotional desires damaging the Heart are the foremost of the Five Exhaustions. Heart damage causes Shen to leave its residence, depleting Yuan Yang and shortening life, yet people often do not realize this. Clearing the mind nourishes Shen; the way of embracing Unity begins here. Details on the mutual coordination of the twelve organs and the Sovereign Shen are found in Chapter 1 of the Zang-Xiang category.) One may needle the Yuan-Source point of the Hand-Shaoyin Heart channel, Shenmen (HT7). (Shenmen; use a long needle, warm it in the mouth, insert 3 fen, retain for three breaths, advance 1 fen, retain for one breath, slowly withdraw, and press the acupoint. Needling the Yuan-Source points of all channels serves to tonify them. Follow this standard thereafter.)
The Lung is the Official of the Chancellor, from whom Zhi Jie (Regulation) emerges. (The Lung stores Qi and governs the circulation of Ying and Wei, so Regulation depends on it. Cold exposure, cold drinks, or excessive grief/sorrow injure Lung Qi, causing Shen to lose its position.) One may needle the Yuan-Source point of the Hand-Taiyin Lung channel, Taiyuan (LU9). (Taiyuan; use a long needle, warm it in the mouth, press the acupoint with the hand, insert 3 fen, retain for three breaths until Qi arrives, slowly withdraw, and press the acupoint.)
The Liver is the Official of the General, from whom Mou Lü (Strategizing) emerges. (Strong Qi and courage earn the title General. Variable nature governs strategizing. Anger causing Qi to reverse upward without descending injures Liver Shen.) One may needle the Yuan-Source point of the Foot-Jueyin Liver channel, Taichong (LR3). (Taichong; use a long needle, warm it in the mouth first, press the acupoint, insert 3 fen, retain for three breaths, advance 2 fen, retain for two breaths, slowly withdraw, and press the acupoint.)
The Gallbladder is the Official of Integrity and Justice, from whom Jue Duan (Decision-making) emerges. (Decisive and courageous Qi earns the title Integrity. Fright or sudden anger injures Qi, scattering Shen Guang, leading to diseases like fearfulness or dysphagia.) One may needle the Yuan-Source point of the Foot-Shaoyang Gallbladder channel, Qiuxu (GB40). (Qiuxu; use a long needle. Warm it in the mouth, press the acupoint with the left hand, insert 3 fen, retain for three breaths, advance to 5 fen, retain for two breaths, slowly withdraw, and press the acupoint.)
The Dan Zhong (Chest/Pericardium region) is the Official of the Envoy, from whom Xi Le (Joy) emerges. (Dan Zhong is the residence of the Pericardium, the seat of Ministerial Fire, serving as the Envoy. Protecting the Sovereign, Joy emerges. Unregulated emotions injure it, causing loss of will, trance, scattered Shen Guang, and pathogenic invasion.) One may needle the Ying-Spring point of the Pericardium, Laogong (PC8). (Laogong; use a long needle, warm it in the mouth, press the acupoint with the left hand, insert 3 fen, retain for two breaths, slowly withdraw, and press the acupoint.)
The Spleen is the Official of Remonstrance, from whom Zhi Zhou (Comprehensive Wisdom) emerges. (The Spleen stores Yi [Intellect]; when Shen is unsettled, Yi connects it, hence the title Remonstrance. Comprehensive consideration of all matters depends on Yi. Obsessive thoughts or injury from worry/exhaustion scatter Spleen Shen.) One may needle the Yuan-Source point of the Spleen, Taibai (SP3). (Taibai; use a long needle, warm it in the mouth, press the acupoint with the left hand, insert 2 fen, retain for five breaths, advance to 3 fen, retain for five breaths, slowly withdraw, and press the acupoint.)
The Stomach is the Official of the Granary, from whom Wu Wei (Five Flavors/Nutrition) emerges. (Improper hunger/fullness, unregulated diet, or biased preferences injure its Shen.) One may needle the Yuan-Source point of the Stomach, Chongyang (ST42). (Chongyang; use a long needle, warm it in the mouth, press the acupoint with the left hand, insert 3 fen, retain for three breaths, advance 2 fen, slowly withdraw, and press the acupoint.)
The Large Intestine is the Official of Transmission, from whom Bian Hua (Transformation) emerges. (Food reaches here, changes form, and exits. Constipation causes stagnation; diarrhea indicates failure of closure. Transmission loss affects the Yuan Qi of the Sanjiao.) One may needle the Yuan-Source point of the Large Intestine, Hegu (LI4). (Hegu; use a long needle, warm it in the mouth, insert 3 fen, retain for three breaths, advance to 2 fen, retain for one breath, slowly withdraw.)
The Small Intestine is the Official of Reception and Fulfillment, from whom Hua Wu (Transformation of Substances) emerges. (Receiving and storing food/water, separating clear and turbid, is Transformation. Failure to separate clear/turbid indicates Small Intestine dysfunction.) One may needle the Yuan-Source point of the Small Intestine, Wangu (SI4). (Wangu; use a long needle, warm it in the mouth, press the acupoint with the left hand, insert 3 fen, retain for three breaths, advance 2 fen, retain for one breath, slowly withdraw, and press the acupoint.)
The Kidney is the Official of Strength and Skill, from whom Ji Qiao (Ingenuity/Skill) emerges. (Sexual excess, fear, or strenuous water activities injure the Kidney. Kidney injury leads to loss of strength and skill, and Shen loses its function.) Needle the Yuan-Source point of the Kidney, Taixi (KI3). (Taixi; use a long needle, warm it in the mouth first, press the acupoint with the left hand, insert 3 fen, retain for one breath, advance 1 fen, retain for one breath, slowly withdraw, and press the acupoint.)
The Sanjiao (Triple Burner) is the Official of Ditches and Canals, from whom Shui Dao (Water Passages) emerge. (Ditch regulation implies smooth water flow. Like rivers flowing to the sea, the Sanjiao governs intake above, transportation in the middle, and excretion below. Dysfunction causes Sanjiao loss, scattered Shen-Qi, and pathogenic invasion.) Needle the Yuan-Source point of the Sanjiao, Yangchi (TE4). (Yangchi; use a long needle, warm it in the mouth, press the acupoint with the left hand, insert 3 fen, retain for three breaths, advance 1 fen, retain for one breath, slowly withdraw, and press the acupoint.)
The Bladder is the Official of the Prefecture, storing Jing Ye (Essence Fluids); Qi transformation allows excretion. (The Bladder is the lower marsh of the Sanjiao, gathering fluids, hence Prefecture. Relying on Lower Jiao Qi for transformation, failure to control leads to enuresis or retention, indicating Qi Sea dysfunction.) Needle the Yuan-Source point of the Bladder, Jinggu (BL64). (Jinggu; use a long needle, warm it in the mouth first, press the acupoint with the left hand, insert 3 fen, retain for three breaths, advance 2 fen, retain for three breaths, slowly withdraw, and press the acupoint.)
These twelve officials must not fail each other. (Mutual non-failure is called coordination; failure leads to scattered Shen-Qi, pathogenic invasion, and disaster. Needling is used to preserve the True.) Thus, needling methods have the principle of preserving Shen and nourishing True, and the Way of cultivation, which is not merely treating disease but cultivating and harmonizing Shen. (This states the wonder of needling, key to cultivating and harmonizing Shen.) The Dao values constant existence, tonifying Shen to solidify the root. If Jing and Qi do not dissipate, Shen remains undivided. (Constant existence means preventing decay. Prevention lies in tonifying Shen to solidify the root. Preserving Shen requires non-dissipation of Jing and Qi, ensuring Shen remains unified.) Even if one does not seek external cure, maintaining Shen preserves the True. (Maintaining Shen is not just about Shen staying put; it is the essence of preserving True.) Human Shen not guarding itself is not reaching the Ultimate Truth. (Ultimate Truth lies in guarding Shen; failing to guard Shen is not attaining the Dao.) The essence of Ultimate Truth lies in Tian Xuan (Heavenly Mystery/Water). (Xuan is the color of Water. Tian Xuan refers to Tian Yi [One of Heaven]. The essence lies in Jing/Essence.) Guarding Shen with Tian Xi (Heavenly Breath/Nasal Respiration), returning to the Original Source, is called Gui Zong (Returning to the Root). (Tian Xi means nasal breath connecting to Heaven. Guarding breath preserves Qi; preserving Qi preserves Shen. These sections discuss Shen, then Jing, then Qi. At birth, Jing forms first (root). In the womb, fetal breath connects first (Qi origin). Cherishing Jing and nurturing Qi restores the root and returns to the origin. Full Jing-Qi naturally completes Shen, called the Internal Three Treasures. Unity of the three is the Way of Completing True, hence Returning to the Root. See previous note on 'Preserving Three and Guarding One' in Volume 41.)