典藏书目

The diagram of Ye Zhe Palace at Winter Solstice is established according to the whole body, utilizing the positions of the Nine Palaces. Li (Fire) corresponds to the upper part, Zhong Zhou (Central Earth) to the middle part, Kan (Water) to the lower part, Xun and Kun correspond to the two shoulders, Dui corresponds to the left and right flanks, Qian and Gen correspond to the left and right feet. Wherever the Tai Yi star travels, acupuncture and moxibustion are contraindicated. (If starting from Ye Zhe Palace, take the first day of Winter Solstice as the first day; all other days follow this pattern.)

The Classic states: The human body corresponds to the Nine Regions. The left foot corresponds to Lichun (Start of Spring), on the days of Wu Yin and Ji Chou; the left flank corresponds to Chunfen (Spring Equinox), on the day of Yi Mao; the left hand corresponds to Lixia (Start of Summer), on the days of Wu Chen and Ji Si; the throat, head, and neck correspond to Xia zhi (Summer Solstice), on the day of Bing Wu; the right hand corresponds to Liqiu (Start of Autumn), on the days of Wu Shen and Ji Wei; the right flank corresponds to Qiufen (Autumn Equinox), on the day of Xin You; the right foot corresponds to Lidong (Start of Winter), on the days of Wu Xu and Ji Hai; the waist, tailbone, and lower orifices correspond to Dongzhi (Winter Solstice), on the day of Ren Zi; the Six Fu organs and the Three Zang organs below the diaphragm correspond to Zhong Zhou. Generally, it is forbidden to treat on the days when Tai Yi resides and on all Wu and Ji days. For these nine areas, one must carefully observe their entry into the correct positions. If there are diseases, sores, or swellings in the corresponding left, right, upper, or lower parts of the body that require treatment, do not puncture them on their respective days. This is called the Heavenly Taboo Day.

Diagram of the Location of the Human Spirit within the Month (Newly Added Daily Hour Taboos):
On the 1st day, it is in the Jueyin division of the big toe; puncturing causes swelling of the dorsum of the foot.
On the 2nd day, it is in the Shaoyang division of the lateral malleolus of the foot; puncturing causes laxity of the sinews.
On the 3rd day, it is in the Shaoyin division of the inner thigh; puncturing causes pain in the lower abdomen.
On the 4th day, it is in the Taiyang division of the waist; puncturing causes weakness and curvature of the waist.
On the 5th day, it is in the Taiyin division of the mouth; puncturing or moxibustion causes stiffness of the tongue.
On the 6th day, it is in the Yangming division of both hands; puncturing causes difficulty in the throat (another version says it is in the little toe).
On the 7th day, it is in the Shaoyin division of the medial malleolus; puncturing or moxibustion causes spasm of the Yin meridians.
On the 8th day, it is in the Taiyang division of the wrist; puncturing or moxibustion causes inability to hold the wrist.
On the 9th day, it is in the Jueyin division of the sacrum; puncturing or moxibustion causes pathological accumulation.
On the 10th day, it is in the Taiyang division of the back; puncturing or moxibustion causes curvature of the back.
On the 11th day, it is in the Yangming division of the nasal bridge; puncturing or moxibustion causes swelling of the teeth and face.
On the 12th day, it is in the Shaoyang division of the hairline; puncturing causes deafness.
On the 13th day, it is in the Shaoyin division of the teeth; puncturing or moxibustion causes cold qi.
On the 14th day, it is in the Yangming division of the stomach region; puncturing causes qi swelling.
On the 15th day, it is throughout the body; tonification and sedation are inappropriate, making it a major taboo for acupuncture and moxibustion.
On the 16th day, it is in the Taiyang division of the chest; puncturing causes dyspnea.
On the 17th day, it is in the Yangming division of the Qichong point; puncturing causes difficulty in breathing.
On the 18th day, it is in the Shaoyin division of the inner thigh; puncturing draws painful qi from the Yin.
On the 19th day, it is in the Yangming division of the dorsum of the foot; puncturing or moxibustion causes swelling.
On the 20th day, it is in the Shaoyin division of the medial malleolus; puncturing causes spasm of the sinews.
On the 21st day, it is in the Taiyang division of the little finger; puncturing causes numbness of the hand.
On the 22nd day, it is in the Shaoyang division of the lateral malleolus of the foot; puncturing causes laxity of the sinews.
On the 23rd day, it is in the Liver and the Jueyin division of the foot; puncturing causes tetany (cramping).
On the 24th day, it is in the Yangming division of the hand; puncturing or moxibustion causes discomfort in the throat.
On the 25th day, it is in the Yangming division of the foot; puncturing or moxibustion causes distension of stomach qi.
On the 26th day, it is in the Taiyin division of the chest; puncturing or moxibustion causes coughing and wheezing.
On the 27th day, it is in the Yangming division of the knee; puncturing causes reversal of the foot meridians.
On the 28th day, it is in the Shaoyin division of the yin area; puncturing causes acute pain in the lower abdomen.
On the 29th day, it is in the Jueyin division of the knee and tibia; puncturing causes sinew atrophy and weakness.
On the 30th day, it is on the dorsum of the foot; acupuncture and moxibustion are contraindicated on this day.

Blood Branch of Each Month:
1st Month: Chou; 2nd Month: Yin; 3rd Month: Mao; 4th Month: Chen;
5th Month: Si; 6th Month: Wu; 7th Month: Wei; 8th Month: Shen;
9th Month: You; 10th Month: Xu; 11th Month: Hai; 12th Month: Zi.

Blood Taboo of Each Month:
1st Month: Chou; 2nd Month: Wei; 3rd Month: Yin; 4th Month: Shen;
5th Month: Mao; 6th Month: You; 7th Month: Chen; 8th Month: Xu;
9th Month: Si; 10th Month: Hai; 11th Month: Wu; 12th Month: Zi.

Determination of the Twelve Earthly Branches for the Human Spirit:
Zi day is in the eye, Chou in the ear, Yin in the chest, Mao in the teeth, Chen in the waist, Si in the hand, Wu in the heart, Wei in the foot, Shen on the head, You in the knee, Xu in the yin area, Hai in the tibia. These are the locations of the Human Spirit in the Twelve Earthly Branches; avoiding them during acupuncture ensures health and peace.

Explanation of Blood and Qi Methods Determined by Luck and Days:
Jing (Well) and Ying (Spring) points exert their effects according to daily hours, cycling through one palace every ten days. Blood and qi meet and circulate through the Zang-Fu organs, connecting with the origin of the Ten Heavenly Stems. On Yang days, Wei (Defensive) qi moves first, allowing Qi to flow; on Yin days, Ying (Nutritive) blood moves, allowing Blood to flow. On Yang days, Qi emerges externally before the pulse; on Yin days, the pulse is internal, and Blood moves first. Qi precedes Blood and returns to the Fu organs; when moving through Zang organs, Ying precedes Qi to attack. Yang stems nourish the Five Fu organs via the Five Elements; Yin stems move through Zang organs following the same Five Elements logic. Jing, Ying, Liu Zhu, Shu, Jing, and He points are utilized thoroughly based on the days of construction and flow. Repeating this five times completes fifty cycles, traversing the Five Elements of the Zang-Fu organs completely.

Explanation of the Method of Opening Points by Flow and Daily Hours:
Jia day: Tonggu; Yi day: Dadun; Bing day: Shaoze; Ding day: Shaochong; Wu day: Li dui; Ji day: Yinbai; Geng day: Shangyang; Xin day: Shaoshang; Ren day: Zhiyin; Gui day: Yongquan.

Explanation of the Belonging of Twelve Meridians in Flow Points:
Hand Taiyin Lung Meridian points: Shaoshang, Yuji, and Taiyuan; Jingqu and Chize connect to the Lung meridian (Lung meridian belongs to Xin Metal).
Hand Yangming Large Intestine Meridian points: Shangyang, Erjian, Sanjian, Hegu (four points); Yangxi and Quchi are the Yuan source points of the Large Intestine (Large Intestine meridian belongs to Geng Metal).
Hand Shaoyin Heart Meridian points: Shaochong and Shaofu belong to the Heart; Shenmen, Lingdao, and Shaohai are sought (Heart meridian belongs to Ding Fire).
Hand Taiyang Small Intestine Meridian points: Shaoze, Qian gu, Houxi, Wangu; Yanggu and Xiaohai constitute the Small Intestine meridian (Small Intestine meridian belongs to Bing Fire).
Foot Jueyin Liver Meridian points: Dadun, Xingjian, and Taichong are observed; Zhongfeng and Ququan belong to the Liver (Liver meridian belongs to Yi Wood).
Foot Shaoyang Gallbladder Meridian points: Tonggu, Xiaxi, and Linqi are the Gallbladder meridian; Qiuxu, Yangfu, and Yanglingquan (Gallbladder meridian belongs to Jia Wood).
Foot Taiyin Spleen Meridian points: Yinbai, Dabu, and Taibai are the Spleen meridian; Shangqiu and Yinlingquan must be known well (Spleen meridian belongs to Ji Earth).
Foot Shaoyin Kidney Meridian points: Yongquan, Ran gu, and Taixi points; Fuli u and Yinggu are the Kidney meridian (Kidney meridian belongs to Gui Water).
Foot Yangming Stomach Meridian points: Lidui, Neiting, and Xiangu are the Stomach meridian; Chongyang, Jie xi, and Zusanli follow (Stomach meridian belongs to Wu Earth).
Foot Taiyang Bladder Meridian points: Zhiyin, Tonggu, and Shugu Jinggu (two points); Kunlun and Weizhong are the Bladder meridian (Bladder meridian belongs to Ren Water).
Hand Jueyin Pericardium Meridian points: Zhongchong and Laogong are the Pericardium Luo; Daling, Neiguan, and Quze transmit (Pericardium Luo meridian belongs to Yi Wood).
Hand Shaoyang Sanjiao Meridian points: Guanchong, Yemen, and Zhongzhu; Yangchi, Zhigou, and Tianjing are the Yuan source points (Sanjiao meridian belongs to Shen Metal/Ministerial Fire).

Explanation of the Origin of Arterial Source Points in the Twelve Meridians:
Jia originates from Qiuxu, Yi from Taichong; Bing returns to Wangu as the Yuan point; Ding originates from Daling Yuan passing internally; Wu Stomach Chongyang allows Qi to flow; Ji originates from Taibai, Geng combines with Hegu; Xin originates from Taiyuan similarly. Ren returns to Shugu Jinggu passing through the period; Gui originates at Taixi emptiness.

Twelve Meridians Paired with Twelve Earthly Branches:
Yin belongs to Lung, Mao to Large Intestine, Chen to Stomach, Si to Spleen, Wu to Heart, Wei to Small Intestine, Shen to Bladder, You to Kidney, Xu to Heart Master (Pericardium), Hai to Sanjiao, Zi to Gallbladder, Chou to Liver.

Pairing of Twelve Meridians:
Bladder pairs with Kidney, Gallbladder with Liver, Spleen with Stomach, Lung with Large Intestine, Pericardium Luo with Sanjiao, Heart with Small Intestine.

Discourse on the Verses of Nine Needles Corresponding to Phenomena:
The Nine Needles correspond above to Heaven and Earth, and below to the Four Seasons and Yin-Yang.
One Heaven, Two Earth, Three Man, Four Seasons, Five Tones, Six Pitch-pipes, Seven Stars, Eight Winds, Nine Regions.
Correspondence to the Body: One Skin, Two Flesh, Three Vessels, Four Sinews, Five Sounds, Six Yin-Yang, Seven Eyes and Teeth, Eight Winds, Nine Orifices.
The Nine Needles each have the ability to attack disease: One Needle, Two Round Needle, Three Tip Needle, Four Sharp Needle, Five Sword Needle, Six Round-Sharp Needle, Seven Fine Needle... (Text incomplete here, translated as per meaning).

Diagram of Side-Passing Twelve Meridian Points and Flowing Holes:
Lung, Heart, Liver, Spleen, Kidney, Pericardium Luo
Spring puncture Jing (Wood): Shaoshang, Shaochong, Dadun, Yinbai, Yongquan, Zhongchong
Summer puncture Ying (Fire): Yuji, Shaofu, Xingjian, Dabu, Rang u, Laogong
Late Summer puncture Shu (Earth): Taiyuan, Shenmen, Taichong, Taibai, Taixi, Daling
Autumn puncture Jing (Metal): Jingqu, Lingdao, Zhongfeng, Shangqiu, Fuli u, Neiguan
Winter puncture He (Water): Chize, Shaohai, Ququan, Yinlingquan, Yinggu, Quze

Large Intestine, Small Intestine, Gallbladder, Stomach, Bladder, Sanjiao
Where they emerge are Jing (Metal): Shangyang, Shaoze, Tonggu, Lidui, Zhiyin, Guanchong
Where they flow are Ying (Water): Erjian, Qian gu, Xiaxi, Neiting, Tonggu, Yemen
Where they pour are Shu (Wood): Sanjian, Houxi, Linqi, Xiangu, Shugu, Yangchi
Where they travel are Jing (Fire): Yangxi, Yanggu, Yangfu, Jie xi, Kunlun, Zhigou
Where they enter are He (Earth): Quchi, Shaohai, Yanglingquan, Zusanli, Weizhong, Tianjing

Direct Explanation of Separating True from Evil:
What the ancients called "Separating True from Evil" implies that the Sage wished for True Qi and Evil to be separated, not to combine. If Evil enters True Qi, True Qi suffers corrosion, destroying its pure unity. Once True Qi is corrupted, what was called True is lost. The harm suffered is indescribable; if True Qi is invaded by Evil, Evil steals the handle and acts arbitrarily. Once Evil is rampant, its disasters cannot be fully recounted. Alas! True and Evil cannot combine, as such. What is True? What is Evil? The term True refers to: The continuous operation of Heavenly Principle, endowed upon all things, allowing them to live; the Sage protects it as if holding a full vessel. The term Evil refers to: In the world between Heaven and Earth, anything that is not the upright Qi of the Four Seasons and Five Elements, but arrives alternately due to error, is Evil. The Sage avoids it as if avoiding arrows and stones, being strict in preventing the minute and stopping the gradual. Such depth and profound meaning are truly lofty. Generally, when True stands, Evil retreats; when Evil is fierce, True is damaged. Although Evil can be removed, True must first be nourished by the Way, without seeking strange methods. Simply regulate diet and sexual desire with limits; defend against Wind, Cold, Summer Heat, and Dampness according to the seasons; further, practice compassion and forgiveness to love others, maintain an empty center to respond to things, guard thoughts and reflections, and act with reverence. Thus, nurturing inside and outside comprehensively, our life will naturally achieve longevity without seeking it, and possess lifespan without striving for it. Otherwise, if nursing and care are slightly lax, the Six Evils will enter through gaps, various diseases will arise together, and multiple harms will occur simultaneously. Then the True Qi we wish to preserve will be almost gone. Therefore, the Sage worries about this, measuring and weighing the opportunities, showing methods to overcome Evil, so that it is expelled like snow stains or pulled out like thorns, leaving no remnants. This is the reason. The ancients said: Cultivate virtue diligently to make it grow; eradicate evil diligently from the root. This is also the meaning. However, the methods to remove Evil are already contained in the Classics. With bowed respect, I record them cautiously.