以前，贫道常用如以上配方，是选取“气海”与左右“阴陵泉”的三穴注射、而救人甚多。但以上疗法，只适用于阴寒腹痛急症，如属于炎症腹痛者忌用。
关于足三阳经与手三阳经的根、溜、注、入的机能运动，应区别足三阳经与手三阳经不同运动道理，足三阳经是反运动之时产生根、溜、注、入的；手三阳经是正运动之时产生根、溜、注、人的。只举足阳明胃经和手阳阴大肠经为例：正当足阳明经反运而经气上行之时，其在足的足阳明经气即由“厉兑穴”处退缩而上行溜流于“冲阳穴”，继续上注于“下陵穴”，同时，颈部的足阳明经气即从“人迎穴”处上升运行至“颡大穴”而终结；及同时，还分支一道经气而进入于“人迎穴”。这进入于人迎穴的别行经气进入于何所呢？是由人迎穴“入贯舌中”与足太阴脾经的“散舌下之脉吻合”，即形成“如环之无端”的阴阳交合机能。
如足阳明经正运下行之时，在头部的足阳明经气即由“颡大穴”下降至人迎穴处，同时，处于下肢的足阳明经气即由“下陵穴”下降运行至“厉兑穴”而终止；及同时，还分支一道经气由“丰隆之别穴”而进入于足太阴经与之相“吻合”。这说明“十二经脉”不论正运与反运，都是“如环之无端”的运动机能。《灵枢·根结篇》云：“足阳明根于厉兑，溜于冲阳，注于下陵，入于人迎，丰隆也。所谓入于人迎、丰隆也？是言其足阳明经气根、溜、注、入反运上行时，该经气由“人迎之别穴”而入；正运下行时，该经气从“丰隆之别穴”而入。
当手阳明经正运而经气上行时，在手的手阳明经气即由“商阳穴”处退缩而上溜流于“合谷穴”，继续上注于“阳溪穴”，同时在颈部的手阳明经气即由“扶突穴”处上升运行至“迎香穴”而终；及同时，还分支一道经气别行而进入于“扶突穴内”。这进入于“扶突穴”的别行经气又进入于何处呢？是经过“扶突穴”入喉咙至缺盆与手太阴肺经的“循喉咙之脉相吻合”，即形成“如环之无端的阴阳交合机能。
当手阳明经反运下行时，在头部的手阳明经气由“迎香穴”下降至“扶突穴”处，同时在手部的手阳明经气、即从“阳溪穴”下行即伸进至“商阳穴”而止；及同时，还分支道经气由“偏历别穴”而进入于手太阴经与之“相吻合”。即形成“如环之无端”的阴阳交合机能。
《灵枢·根结篇》云：“手阳明根于商阳，溜于合谷，注于阳溪，入手扶突，偏历也，所谓入于扶突，偏历也”是言手阳明经根、溜、注、入正经上行时该经气由“扶突别穴”而转入于手太阴肺经；反运下行时皆经气从“偏历别穴”而转入于手太阴肺经。也就说明了，阴经经气退缩的同时，其阳经的经气来占领；阳经经气退缩的同时，其阴经的经气来占领，也就形成了阴消阳长、阳消阴长的循环不息功能。手、足三阴三阳的十二经脉、就这样“如环之无端”往返不息地运动着。
《灵枢·官能篇》曾云：“明于五输，徐疾所在，屈伸出入，皆有条理。”故此章之根、溜、注、入的阴阳出入升降屈伸条理是十分重要的。
根据手、足三阴三阳之肘膝以下的阴、阳、进、退、伸、缩机能，可证明肘、膝以下之井、荥、剑、经、合五个穴位调治疾病是非常重要的。并应当注意，其“十二经脉”路线及穴位是固定不移的，但各阴、阳经脉的经气是有规律的升、降、出、入而上下移动的。
七、要一隅而三反之才得十二经脉的全璧
根据上章“足阳明经与手阳明经”的根、溜、注、入的运行机理，来结合研究《灵枢·根结篇》之原文，就知《灵枢·根结篇》原文中再来“一隅而三反之”，才能获得十二经脉的“全璧”。
经曰：“足阳明根于厉兑，溜于冲阳，注于下附，人于人迎，丰隆也。”按这几句经语来研究分析，这实际上只说出了足阳明级在反运上行之时，其经气由“人迎”的别穴而入内，而没有说出足阳明经在正运下行之时，其经气由“丰隆”之别穴而内入。但只以一句上、下文不相衔接的句词“丰隆也”而了之。更没有说出正当足阳明经气在反运上运的同时，而与其相梧合阴阳运行的“足太阴脾经”此时此际正地反运下行至“隐白穴”而止。及同时，还分支一道经气由“公孙”之别穴外出而交会于足阳明胃经。以上还只说出了“此一侧的足阳明经与足太阴经的运行规律。再同时，还要了解到“彼一侧”足阳明经与足太阴经的运行规律，却与此侧相反。因此，故当“一隅而三反之”，才能获得各阴阳经脉之左、右侧的完整机理。可见古圣人们对十二经脉之内在的正、负机理非常保秘，仅只说出了一隅之词。贫道若不是在“功态中”发现左、右、正、负的经脉运动，也难以悟出左右四肢阴阳对立的正负机理之真谛。
举足阴明胃经与足太阴牌经为例：由于足阳明胃经有“属胃络脾”的别脉；足太阴脾经有“属脾络胃”的别脉。体内各脏腑之间各有这样的阴、阳“分支别络脉”，也类似体外四肢的“十二经别穴”的结构一样，而勾通阴阳经气。因胃经和脾经各有两道经脉，一道在于左侧；一道在于右侧。在经脉的运动中，若右侧的足阳明胃经在“络脾之时”，而左侧的足太阴脾经就在“络胃”；相反，左侧的足阳明胃经在“络脾”时，而右侧的足太阴脾经就在“络胃”。可见左、右是相对立的阴阳转化机能，并互相为用，在脏阴、腑阳之间就形成了不间断的阴阳生化之机，故五脏六腑之间及左右经脉运动之间，都是不间断的相互生生化化。正可谓“无阳则阴无以生；无阴则阳无以化”。体内的脏阴、腑阳联系着左右阴阳两性机能，而保持既对立又统一的阴阳协调关系。
关于“五脏六腑’与“十二经别”的开阖机能，贫道在“功态中”发现手足四肢的“十二经别穴”之处，有开放与关闭的机能。其开放关闭的机能，是在四肢的内三阴经脉与外三阳经脉的正、负运动中，并通过“十二经别穴”而进行阴、阳经气交换的，故易感觉出来。但是，因人体之内的五脏六腑所处的位置分散，故对各脏腑的开放与关闭机能，虽然有感却难辨清。根据体外四肢处“十二经别”的结构，与体内五脏、六腑之“别络”的结构相同。再根据手足四肢的内三阴、外三阳之有规律的开放与关闭机能，即能确定五脏六腑的开放与关闭机能。
体外四肢“十二经别穴”之处，与体内五脏六腑的“别络”之处，是脏、腑、阴、阳经气相互交换的分支通道，故阴、阳的经气相交，全依靠这开阖机能所起作用。亦举足太阳脾经与足阳明胃经及手大阴肺经与手阳明大肠经为例：因为手经和足经的正、负开阖性质不同，故应联系手、足的阴阳机理，才能说明完整的手、足阴阳开阔道理。
当足太阴脾经正运行之时，正值“属脾络胃”之脉开放，同时，在足部的“公孙别穴”关闭；脾经反运行时、轮值足部的“公孙别穴”开放，同时“属脾络胃”之脉关闭。
当足阳明胃经正运行时，轮值下肢的“丰隆别穴”开放，同时隔下“属胃络脾”之脉关闭；胃经反运行时，轮值隔下“属胃络牌”之脉开放，同时，下肢的“丰隆别穴”关闭。
当手太阴肺经正运行时，轮值脉口的“列缺别穴”开放，同时，在中焦下络大肠”之脉关闭；肺经反运行时，中焦“下络大肠”之脉开放，同时，脉口的“列缺别穴”关闭。
当手阳明大肠经正运行时，缺盆内的“络肺”之脉开放，同时，上肢的“偏历别穴”关闭；大肠经反运行时，上肢的“偏历别穴”开放，同时，缺盆内的“络肺”之脉关闭。
因此，人体阴阳的“十二经脉”，不但联系着外在手足四肢之“阴阳别穴”的开放与关闭机能；而且又联系着内在“五脏六腑”之别络的开放与关闭机能。
在人体正常生理的情况下，全是有规律的开放与关闭而进行阴、阳经气交换。正常人的“十二经脉”之阴、阳、正、负运动，能促使人的整体一切有形质的组织而相互协调自如，所以五脏、六腑、皮、肉、筋、骨、阴、阳、气、血皆有规律的各行其道
十、厥逆病症的诊疗分析和取穴规则
诊疗十二经脉的“取逆”病证，必须深明阴、阳经别的正负运行开阁道理，才能按照阴阳经脉升降不平机理而给与施治。
典型厥逆病例：患者黄××，男，69岁，武当人。于1996年元月20日早上发病，昏厥休克、手紧、牙紧，小便自遗失禁。急救复苏，经用西药、输液治疗一星期无效后转送我处诊治。
患者现有症状：前额两傍头痛头昏，心烦上气、面目浮肿、小便频数、膝以下寒冷至足，小腿悸动酸软无力、饮食极少，每日下午不能进食并痰诞上冒发生呕吐。
脉候：两寸口脉沉，关、尺部有脉而寸部无脉。负运时两尺部的脉波显然；正运时两关部的脉波、衰于两尺部脉波。诊得两人迎脉浮，现三倍宽度的盛大脉象，特别在两人迎寸部显盛大搏指和上宽下窄脉象。脉、症综合诊断为：“足阳明胃经厥逆证”。
关于“厥逆证”的病机病理比较复杂，主要由表里、阴、阳升降失调而形成。厥逆病辩证，定要联系“十二经脉”的正、负运动规律，才能辨清阴阳机能失调的内因。《素问·厥论篇》曰：“阳气盛于上，则下气重上而邪气逆，逆则阳气乱，阳气乱，则不知人也”。该患者，足阳明胃经产生厥逆上盛的因由，主要是足阳明胃经的“反运动机能过盛，也是足太阴脾经的反运机能胜过正运机能所致，即是相表里的阴、阳经气升降失调，与阴、阳两方面之“机能并凑”所形成的厥逆病机。
因为当足太阴脾经反运行时，其脾经的经气由“公孙别穴”而输出入于手胃经超量，又因足阳明的经气反运太强，故足太阴的经气合并着足阳明的经气“上逆而厥”。
《素问·厥论篇》云：“阳气盛于上，则下气重上……”何谓“阳气盛于上，则下气重上”呢？此有二义：一，“阳气盛于上”即是指足阳明经既成厥逆，其上气必盛；二，“则下气重上”即是指上面所说的，由于足太阴脾经的负运之“反冲经气”，又合并着足阳明的“负运经气”，即合成两经之气相并而上行，故曰：“阳气盛于上，则下气重上”。由于“阳气盛于上”，故患者才产生头痛、昏厥、吐逆、面肿、烦心等上盛症状。
根据患者两脉口的反运脉波胜于正运脉波，就证明足太阴脾经在正运动时缺少能量。脾土正运不足、则升清之功用不及，即统摄失职并形成反溃机能，故导致患者的小便频数，这是牌经正运不足的不良反应。但足太阴脾经在反运动时能量有余，因而可间接的测知其足太阴经之足部的“公孙别穴”。是常开放着而未关闭，故使足太阴的经气从“公孙别穴”，外输过量而占领了足阳明经之“膝以下”的经脉路线，所以才导致该患者的“下肢寒冷”。
《素问·厥论篇》云：“故阴气胜，则从五趾至膝上寒，其寒也不从外，皆从内也”。这说明“厥逆病证”如阴气太胜，则引起从足部五趾至膝上寒冷，并又进一步说明，这从足至膝之寒冷感的来由，并不是由外界侵入的寒凉之气，却是从相表、里的阴经之内所转运出来的“阴寒之气”。此即是患者“下肢寒冷”的原因。
由于患者的足阳明经既形成厥逆，故在反运行中易于充盛上部，但在正运行中，即不能够向下运行至足，而只能向下方运到膝关节部而还回，(是因足太阴脾经反运外出过盛的“阴寒之气所占领”)所以患者的膝以下寒是由阴阳两方促成的。
以上说明足阳明的经气不能够下运至足而至膝以还，故涉及到足阳明经的“丰隆别穴”，是常关闭着而未开放，所以足阳明经在正运之时，其经气不能由“丰隆”之别穴而输入于足太阴经；由于足阳明胃经的温热不能够向下转入于足太阴经以行阳气，即导致足大阴脾经、全属一股“阴寒之气”。故经云：“其寒也不从外，皆从内也。”由此说明其“厥逆病证”，不但只是与相表里的阴、阳、升、降有关，而且与阴、阳经脉的“别穴之处”也是非常有关的，故患者的下肢寒冷是多种原因形成的。诸如以上是各种原因所造成厥逆病证的“病机病理”。
《灵枢·终始篇》曾云：‘刺寒厥者，二阳一阴”。说明应取足阳明经二穴；取足太阴经一穴。针刺足阳明经以丰隆、冲阳、陷谷、内庭四穴轮换，每次选取二穴；足太阴经以地机、阴陵泉血海三穴轮换，每次选取一穴。约五分钟行针一次。留针时间以针感得气有明显感应时出针。针疗后静息10分钟复查患者的两寸口动脉其脉波有增，但两人迎之寸部的动脉还较旺盛，故再次用针刺法取左右人迎穴泻之。如以上针刺法治疗五次，患者的呕吐止，饮食增加，其他各症均减一半。经五次针疗调治后，由于诊察患者两寸口的“寸部”已出现脉搏；诊察两人迎“寸部”的旺盛脉力已减，故第六次用针治疗，只取足阳明经二穴，取足太阴经一穴。其取穴留针方法同上。共用针刺治疗九次而诸症全愈，复诊察患者两脉口与两人迎的动脉显象，其左、右、阴、阳脉波的升、降、往来已达平衡。
以前，我（贫道）常使用上述配方，选取“气海”与左右两侧“阴陵泉”这三个穴位进行注射治疗，救活了很多人。但这种疗法仅适用于阴寒性质的急性腹痛，如果是炎症引起的腹痛则禁止使用。
关于足三阳经和手三阳经在“根、溜、注、入”这一机能运动上的差异，需要区分足三阳经与手三阳经不同的运动原理。足三阳经是在反向运动时产生根、溜、注、入的过程；而手三阳经则是在正向运动时产生根、溜、注、入的过程。仅以足阳明胃经和手阳明大肠经为例：当足阳明经处于反向运行、经气上行时，位于足部的足阳明经气从“厉兑穴”处退缩并上行，流经“冲阳穴”，继续向上注入“下陵穴”；同时，颈部的足阳明经气从“人迎穴”处上升运行至“颡大穴”而终结；与此同时，还有一分支经气进入“人迎穴”。这进入人迎穴的别行经气去了哪里呢？它由人迎穴“贯穿进入舌中”，并与足太阴脾经“散布在舌下的脉络”相吻合，从而形成“如环无端”的阴阳交合机能。
如果足阳明经处于正向运行、经气下行时，位于头部的足阳明经气从“颡大穴”下降至人迎穴处；同时，位于下肢的足阳明经气从“下陵穴”下降运行至“厉兑穴”而终止；与此同时，还有一分支经气由“丰隆之别穴”进入足太阴经与之相“吻合”。这说明“十二经脉”无论正向还是反向运行，都是“如环无端”的运动机能。《灵枢·根结篇》说：“足阳明经根于厉兑，溜于冲阳，注于下陵，入于人迎，丰隆也。”所谓“入于人迎、丰隆”是什么意思呢？这是指足阳明经气在反向上行时，该经气由“人迎之别穴”而入；在正向下行时，该经气从“丰隆之别穴”而入。
当手阳明经处于正向运行、经气上行时，位于手部的手阳明经气从“商阳穴”处退缩并上流至“合谷穴”，继续向上注入“阳溪穴”；同时在颈部的手阳明经气从“扶突穴”处上升运行至“迎香穴”而终结；与此同时，还有一分支经气别行进入“扶突穴内”。这进入“扶突穴”的别行经气又去了何处呢？它经过“扶突穴”进入喉咙到达缺盆，与手太阴肺经“循行于喉咙的脉络”相吻合，从而形成“如环无端”的阴阳交合机能。
当手阳明经处于反向运行、经气下行时，位于头部的手阳明经气从“迎香穴”下降至“扶突穴”处；同时，位于手部的手阳明经气从“阳溪穴”下行直至“商阳穴”而停止；与此同时，还有一分支经气由“偏历别穴”进入手太阴经与之“相吻合”。这也形成了“如环无端”的阴阳交合机能。
《灵枢·根结篇》说：“手阳明经根于商阳，溜于合谷，注于阳溪，入手扶突，偏历也。”所谓“入于扶突，偏历”是指手阳明经在正向上行时，该经气由“扶突别穴”转入手太阴肺经；在反向下行时，经气从“偏历别穴”转入手太阴肺经。这也说明了，当阴经经气退缩时，其对应的阳经经气来占据；当阳经经气退缩时，其对应的阴经经气来占据，从而形成了阴消阳长、阳消阴长的循环不息功能。手、足三阴三阳的十二经脉，就这样“如环无端”地往返不息地运动着。
《灵枢·官能篇》曾说：“明于五输，徐疾所在，屈伸出入，皆有条理。”因此本章所述的根、溜、注、入的阴阳出入升降屈伸条理是十分重要的。
根据手、足三阴三阳在肘膝以下的阴、阳、进、退、伸、缩机能，可以证明肘、膝以下的井、荥、输、经、合五个穴位在治疗疾病方面非常重要。并且应当注意，“十二经脉”的路线及穴位是固定不变的，但各阴、阳经脉的经气是有规律地升降出入而在上下移动的。
七、要举一反三才能掌握十二经脉的全貌
根据上一章“足阳明经与手阳明经”的根、溜、注、入的运行机理，结合研究《灵枢·根结篇》的原文，就知道在《灵枢·根结篇》原文基础上再“举一反三”，才能获得十二经脉的“全貌”。
经文说：“足阳明根于厉兑，溜于冲阳，注于下附，入于人迎，丰隆也。”按照这几句经文来研究分析，这实际上只说出了足阳明经在反向上行时，其经气由“人迎”的别穴而入内，而没有说出足阳明经在正向下行时，其经气由“丰隆”的别穴而入内。只是用一句上下文不衔接的词“丰隆也”来结束。更没有说出正当足阳明经气在反向上行时，与其相配合进行阴阳运行的“足太阴脾经”此时正反向下行至“隐白穴”而止；同时，还有一分支经气由“公孙”的别穴外出而交会于足阳明胃经。以上只说出了“这一侧”的足阳明经与足太阴经的运行规律。同时还要了解到“另一侧”足阳明经与足太阴经的运行规律，却与此侧相反。因此，必须“举一反三”，才能获得各阴阳经脉左侧、右侧的完整机理。可见古圣人对十二经脉内在的正、负机理非常保密，仅只说出了一隅之词。我若不是在“功态中”发现左、右、正、负的经脉运动，也难以悟出左右四肢阴阳对立的正负机理的真谛。
举足阳明胃经与足太阴脾经为例：由于足阳明胃经有“属胃络脾”的别脉；足太阴脾经有“属脾络胃”的别脉。体内各脏腑之间各有这样的阴、阳“分支别络脉”，也类似体外四肢的“十二经别”的结构一样，而勾通阴阳经气。因为胃经和脾经各有两道经脉，一道在于左侧；一道在于右侧。在经脉的运动中，若右侧的足阳明胃经在“络脾之时”，而左侧的足太阴脾经就在“络胃”；相反，左侧的足阳明胃经在“络脾”时，而右侧的足太阴脾经就在“络胃”。可见左、右是相对立的阴阳转化机能，并互相为用，在脏阴、腑阳之间就形成了不间断的阴阳生化之机，故五脏六腑之间及左右经脉运动之间，都是不间断的相互生生化化。正可谓“无阳则阴无以生；无阴则阳无以化”。体内的脏阴、腑阳联系着左右阴阳两性机能，而保持既对立又统一的阴阳协调关系。
关于“五脏六腑”与“十二经别”的开阖机能，我在“功态中”发现手足四肢的“十二经别穴”之处，有开放与关闭的机能。其开放关闭的机能，是在四肢的内三阴经脉与外三阳经脉的正、负运动中，并通过“十二经别穴”而进行阴、阳经气交换的，故容易感觉出来。但是，因人体内的五脏六腑所处的位置分散，故对各脏腑的开放与关闭机能，虽然有感却难辨清。根据体外四肢处“十二经别”的结构，与体内五脏、六腑之“别络”的结构相同。再根据手足四肢的内三阴、外三阳之有规律的开放与关闭机能，即能确定五脏六腑的开放与关闭机能。
体外四肢“十二经别穴”之处，与体内五脏六腑的“别络”之处，是脏、腑、阴、阳经气相互交换的分支通道，故阴、阳的经气相交，全依靠这开阖机能所起作用。亦举足太阳膀胱经（注：原文误作脾经，据上下文及经络走向应为膀胱经或泛指足太阳，此处依原文翻译但需知原文可能有误，通常足太阳与足少阴相表里，足阳明与足太阴相表里。原文此处写“足太阳脾经”明显笔误，结合后文“足阳明胃经”，前文应为足太阴脾经或足太阳膀胱经。鉴于后文详细描述了足太阴脾经与足阳明胃经的配合，且前文一直在讲脾胃，此处“足太阳脾经”极大概率为“足太阴脾经”之误，但作为忠实翻译，我将保留原文词汇或稍作修正说明，考虑到中医常识，此处应理解为足太阴脾经与足阳明胃经，以及手太阴肺经与手阳明大肠经。为了准确性，我将按原文字面翻译，但在实体提取时纠正）与足阳明胃经及手太阴肺经与手阳明大肠经为例：因为手经和足经的正、负开阖性质不同，故应联系手、足的阴阳机理，才能说明完整的手、足阴阳开阖道理。
当足太阴脾经正向运行时，正值“属脾络胃”之脉开放，同时，在足部的“公孙别穴”关闭；脾经反向运行时，轮值足部的“公孙别穴”开放，同时“属脾络胃”之脉关闭。
当足阳明胃经正向运行时，轮值下肢的“丰隆别穴”开放，同时膈下“属胃络脾”之脉关闭；胃经反向运行时，轮值膈下“属胃络脾”之脉开放，同时，下肢的“丰隆别穴”关闭。
当手太阴肺经正向运行时，轮值脉口的“列缺别穴”开放，同时，在中焦“下络大肠”之脉关闭；肺经反向运行时，中焦“下络大肠”之脉开放，同时，脉口的“列缺别穴”关闭。
当手阳明大肠经正向运行时，缺盆内的“络肺”之脉开放，同时，上肢的“偏历别穴”关闭；大肠经反向运行时，上肢的“偏历别穴”开放，同时，缺盆内的“络肺”之脉关闭。
因此，人体阴阳的“十二经脉”，不但联系着外在手足四肢之“阴阳别穴”的开放与关闭机能；而且又联系着内在“五脏六腑”之别络的开放与关闭机能。
在人体正常生理的情况下，全是有规律的开放与关闭而进行阴、阳经气交换。正常人的“十二经脉”之阴、阳、正、负运动，能促使人的整体一切有形质的组织而相互协调自如，所以五脏、六腑、皮、肉、筋、骨、阴、阳、气、血皆有规律地各行其道。
十、厥逆病症的诊疗分析和取穴规则
诊疗十二经脉的“取逆”病证，必须深明阴、阳经别的正负运行开阖道理，才能按照阴阳经脉升降不平机理而给予施治。
典型厥逆病例：患者黄××，男，69岁，武当人。于1996年元月20日早上发病，昏厥休克、手紧、牙关紧闭，小便失禁。急救复苏，经用西药、输液治疗一星期无效后转送我处诊治。
患者现有症状：前额两旁头痛头昏，心烦上气、面目浮肿、小便频数、膝以下寒冷至足，小腿悸动酸软无力、饮食极少，每日下午不能进食并痰涎上冒发生呕吐。
脉候：两寸口脉沉，关、尺部有脉而寸部无脉。负运时两尺部的脉波显然；正运时两关部的脉波，衰于两尺部脉波。诊得两名人迎脉浮，现三倍宽度的盛大脉象，特别在两名人迎寸部显盛大搏指和上宽下窄脉象。脉、症综合诊断为：“足阳明胃经厥逆证”。
关于“厥逆证”的病机病理比较复杂，主要由表里、阴、阳升降失调而形成。厥逆病辩证，定要联系“十二经脉”的正、负运动规律，才能辨清阴阳机能失调的内因。《素问·厥论篇》曰：“阳气盛于上，则下气重上而邪气逆，逆则阳气乱，阳气乱，则不知人也”。该患者，足阳明胃经产生厥逆上盛的因由，主要是足阳明胃经的“反运动机能过盛”，也是足太阴脾经的反运机能胜过正运机能所致，即是相表里的阴、阳经气升降失调，与阴、阳两方面之“机能并凑”所形成的厥逆病机。
因为当足太阴脾经反向运行时，其脾经的经气由“公孙别穴”而输出入于足阳明胃经超量，又因足阳明的经气反运太强，故足太阴的经气合并着足阳明的经气“上逆而厥”。
《素问·厥论篇》云：“阳气盛于上，则下气重上……”何谓“阳气盛于上，则下气重上”呢？此有二义：一，“阳气盛于上”即是指足阳明经既成厥逆，其上气必盛；二，“则下气重上”即是指上面所说的，由于足太阴脾经的负运之“反冲经气”，又合并着足阳明的“负运经气”，即合成两经之气相并而上行，故曰：“阳气盛于上，则下气重上”。由于“阳气盛于上”，故患者才产生头痛、昏厥、吐逆、面肿、烦心等上盛症状。
根据患者两脉口的反运脉波胜于正运脉波，就证明足太阴脾经在正运动时缺少能量。脾土正运不足、则升清之功用不及，即统摄失职并形成反溃机能，故导致患者的小便频数，这是脾经正运不足的不良反应。但足太阴脾经在反运动时能量有余，因而可间接地测知其足太阴经之足部的“公孙别穴”，是常开放着而未关闭，故使足太阴的经气从“公孙别穴”，外输过量而占领了足阳明经之“膝以下”的经脉路线，所以才导致该患者的“下肢寒冷”。
《素问·厥论篇》云：“故阴气胜，则从五趾至膝上寒，其寒也不从外，皆从内也”。这说明“厥逆病证”如阴气太胜，则引起从足部五趾至膝上寒冷，并又进一步说明，这从足至膝之寒冷感的来由，并不是由外界侵入的寒凉之气，却是从相表、里的阴经之内所转运出来的“阴寒之气”。此即是患者“下肢寒冷”的原因。
由于患者的足阳明经既形成厥逆，故在反运行中易于充盛上部，但在正运行中，即不能够向下运行至足，而只能向下方运到膝关节部而还回，(是因足太阴脾经反运外出过盛的“阴寒之气所占领”)所以患者的膝以下寒是由阴阳两方促成的。
以上说明足阳明的经气不能够下运至足而至膝以还，故涉及到足阳明经的“丰隆别穴”，是常关闭着而未开放，所以足阳明经在正运之时，其经气不能由“丰隆”之别穴而输入于足太阴经；由于足阳明胃经的温热不能够向下转入于足太阴经以行阳气，即导致足太阴脾经、全属一股“阴寒之气”。故经云：“其寒也不从外，皆从内也。”由此说明其“厥逆病证”，不但只是与相表里的阴、阳、升、降有关，而且与阴、阳经脉的“别穴之处”也是非常有关的，故患者的下肢寒冷是多种原因形成的。诸如以上是各种原因所造成厥逆病证的“病机病理”。
《灵枢·终始篇》曾云：“刺寒厥者，二阳一阴”。说明应取足阳明经二穴；取足太阴经一穴。针刺足阳明经以丰隆、冲阳、陷谷、内庭四穴轮换，每次选取二穴；足太阴经以地机、阴陵泉、血海三穴轮换，每次选取一穴。约五分钟行针一次。留针时间以针感得气有明显感应时出针。针疗后静息10分钟复查患者的两寸口动脉其脉波有增，但两名人迎之寸部的动脉还较旺盛，故再次用针刺法取左右人迎穴泻之。如以上针刺法治疗五次，患者的呕吐止，饮食增加，其他各症均减一半。经五次针疗调治后，由于诊察患者两寸口的“寸部”已出现脉搏；诊察两名人迎“寸部”的旺盛脉力已减，故第六次用针治疗，只取足阳明经二穴，取足太阴经一穴。其取穴留针方法同上。共用针刺治疗九次而诸症全愈，复诊察患者两脉口与两名人迎的动脉显象，其左、右、阴、阳脉波的升、降、往来已达平衡。
Previously, I (the Daoist priest) often used the above prescription, selecting three acupoints: "Qihai" (CV 6, Sea of Qi) and bilateral "Yinlingquan" (SP 9, Yin Mound Spring), for injection therapy, saving many lives. However, this therapy is only applicable to acute abdominal pain caused by Yin-cold; it is contraindicated for abdominal pain caused by inflammation.
VI. Explanation of the Contradiction in Gen, Liu, Zhu, Ru
Regarding the functional movement of "Gen, Liu, Zhu, Ru" (Root, Flow, Pour, Enter) in the Foot-Yang meridians and Hand-Yang meridians, one must distinguish the different principles of movement between the Foot-Yang meridians and the Hand-Yang meridians. The Foot-Yang meridians generate Gen, Liu, Zhu, Ru during reverse movement; whereas the Hand-Yang meridians generate them during forward movement. Taking the Foot-Yangming Stomach Meridian and the Hand-Yangming Large Intestine Meridian as examples: When the Foot-Yangming Meridian is in reverse movement with meridian qi ascending, the Foot-Yangming meridian qi at the foot retreats from "Lidui" (ST 45, Corner of the Mouth) and ascends, flowing through "Chongyang" (ST 42, River Source), continuing to pour into "Xialing" (ST 36, Lower Leg Three Li); simultaneously, the Foot-Yangming meridian qi in the neck ascends from "Renying" (ST 9, Human Well) to "Sangda" (likely referring to a point or area near the throat/neck, possibly a textual variant or specific school term, often associated with Renying's pathway towards the face/head) and terminates; at the same time, a branch of meridian qi enters "Renying". Where does this divergent meridian qi entering Renying go? It penetrates through "Renying" into the tongue ("Guanchuan Shezhong") and connects with the meridians "scattered under the tongue" of the Foot-Taoyin Spleen Meridian, thereby forming a "cycle without beginning or end" mechanism of Yin-Yang intersection.
When the Foot-Yangming Meridian is in forward movement with meridian qi descending, the Foot-Yangming meridian qi in the head descends from "Sangda" to "Renying"; simultaneously, the Foot-Yangming meridian qi in the lower limb descends from "Xialing" (ST 36) to "Lidui" (ST 45) and terminates; at the same time, a branch of meridian qi enters the Foot-Taoyin Spleen Meridian from "Fenglong" (ST 40, Abundant Ridge) divergent point to connect with it. This illustrates that the "Twelve Primary Meridians," whether in forward or reverse movement, are a "cycle without beginning or end" functional movement. *Lingshu: Genjie Chapter* states: "The Foot-Yangming roots at Lidui, flows at Chongyang, pours at Xialing, and enters at Renying, Fenglong." What is meant by "entering at Renying, Fenglong"? This refers to when the Foot-Yangming meridian qi moves in reverse and ascends, the qi enters via the divergent point of "Renying"; when moving forward and descending, the qi enters via the divergent point of "Fenglong."
When the Hand-Yangming Meridian is in forward movement with meridian qi ascending, the Hand-Yangming meridian qi at the hand retreats from "Shangyang" (LI 1, Shang Valley) and flows upward to "Hegu" (LI 4, Union Valley), continuing to pour into "Yangxi" (LI 5, Yang Stream); simultaneously, the Hand-Yangming meridian qi in the neck ascends from "Tutu" (LI 18, Supporting Prominence) to "Yingxiang" (LI 20, Welcome Fragrance) and terminates; at the same time, a branch of meridian qi diverges and enters "Tutu". Where does this divergent meridian qi entering "Tutu" go? It passes through "Tutu" into the throat, reaching "Quepen" (Clavicle Fossa), and connects with the meridians "circulating through the throat" of the Hand-Taoyin Lung Meridian, thereby forming a "cycle without beginning or end" mechanism of Yin-Yang intersection.
When the Hand-Yangming Meridian is in reverse movement with meridian qi descending, the Hand-Yangming meridian qi in the head descends from "Yingxiang" (LI 20) to "Tutu" (LI 18); simultaneously, the Hand-Yangming meridian qi at the hand descends from "Yangxi" (LI 5) to "Shangyang" (LI 1) and stops; at the same time, a branch of meridian qi enters the Hand-Taoyin Lung Meridian from "Pianli" (LI 6, Divided Ridge) divergent point to connect with it. This also forms a "cycle without beginning or end" mechanism of Yin-Yang intersection.
*Lingshu: Genjie Chapter* states: "The Hand-Yangming roots at Shangyang, flows at Hegu, pours at Yangxi, enters at Futu [Tutu], Pianli." What is meant by "entering at Futu, Pianli"? This indicates that when the Hand-Yangming meridian moves forward and ascends, the meridian qi turns into the Hand-Taoyin Lung Meridian via the "Tutu divergent point"; when moving in reverse and descending, the meridian qi turns into the Hand-Taoyin Lung Meridian via the "Pianli divergent point." This also explains that when Yin meridian qi retreats, its corresponding Yang meridian qi occupies the space; when Yang meridian qi retreats, its corresponding Yin meridian qi occupies the space, thus forming a continuous cycle of Yin waning and Yang waxing, and Yang waning and Yin waxing. The Twelve Primary Meridians of the Hands and Feet, Three Yin and Three Yang, move back and forth endlessly in a "cycle without beginning or end."
*Lingshu: Guanneng Chapter* once said: "Understanding the Five Shu points, the location of slowness and speed, flexion and extension, entry and exit, all have their order." Therefore, the principles of Yin-Yang entry and exit, ascent and descent, flexion and extension described in this chapter regarding Gen, Liu, Zhu, Ru are extremely important.
Based on the Yin, Yang, advance, retreat, extension, and retraction functions of the Hand and Foot Three Yin and Three Yang meridians below the elbows and knees, it can be proven that the Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea acupoints below the elbows and knees are very important for treating diseases. It should also be noted that the pathways and acupoints of the "Twelve Primary Meridians" are fixed, but the meridian qi of each Yin and Yang meridian moves up and down with regular patterns of ascent, descent, entry, and exit.
VII. To Understand the Whole Picture of the Twelve Primary Meridians, One Must Infer the Rest from One Part
Based on the running mechanism of Gen, Liu, Zhu, Ru of the "Foot-Yangming and Hand-Yangming Meridians" in the previous chapter, combined with studying the original text of *Lingshu: Genjie Chapter*, one knows that only by "inferring the rest from one part" (drawing inferences about other cases from one instance) based on the original text of *Lingshu: Genjie Chapter* can one obtain the "complete picture" of the Twelve Primary Meridians.
The classic says: "The Foot-Yangming roots at Lidui, flows at Chongyang, pours at Xiafu [textual error in source likely means Xialing or similar, translated as per context of pouring], enters at Renying, Fenglong." Analyzing these sentences, this actually only describes that when the Foot-Yangming Meridian moves in reverse and ascends, its meridian qi enters internally via the divergent point of "Renying," but does not describe that when the Foot-Yangming Meridian moves forward and descends, its meridian qi enters via the divergent point of "Fenglong." It merely ends with the disconnected phrase "Fenglong." It further fails to mention that while the Foot-Yangming meridian qi is moving in reverse and ascending, the "Foot-Taoyin Spleen Meridian," which coordinates with it in Yin-Yang operation, is simultaneously moving in reverse and descending to "Yinbai" (SP 1, Hidden White) and stopping; at the same time, a branch of meridian qi exits from the divergent point of "Gongsun" (SP 4,公孙) to intersect with the Foot-Yangming Stomach Meridian. The above only describes the running rules of the Foot-Yangming and Foot-Taoyin meridians on "this side." One must also understand the running rules of the Foot-Yangming and Foot-Taoyin meridians on "that side," which are opposite to this side. Therefore, one must "infer the rest from one part" to obtain the complete mechanism of the left and right sides of each Yin and Yang meridian. It is evident that the ancient sages kept the internal positive and negative mechanisms of the Twelve Primary Meridians very secret, revealing only a fragment. If I had not discovered the positive and negative movements of meridians on the left and right during my "meditative state," I would hardly have been able to comprehend the true essence of the positive and negative mechanisms of Yin and Yang opposition in the four limbs.
VIII. Zang Yin and Fu Yang Utilize Each Other
The "Twelve Primary Meridians" indeed have a functional activity of mutual utilization among the Five Zang and Six Fu organs within the human body.
Taking the Foot-Yangming Stomach Meridian and the Foot-Taoyin Spleen Meridian as examples: Because the Foot-Yangming Stomach Meridian has a divergent vessel that "belongs to the Stomach and connects with the Spleen"; and the Foot-Taoyin Spleen Meridian has a divergent vessel that "belongs to the Spleen and connects with the Stomach." There are such Yin and Yang "branch divergent vessels" between various Zang and Fu organs inside the body, similar to the structure of the "Twelve Divergent Meridians" in the external limbs, which connect Yin and Yang meridian qi. Since the Stomach Meridian and Spleen Meridian each have two meridians, one on the left and one on the right: During meridian movement, if the right Foot-Yangming Stomach Meridian is "connecting with the Spleen," then the left Foot-Taoyin Spleen Meridian is "connecting with the Stomach"; conversely, if the left Foot-Yangming Stomach Meridian is "connecting with the Spleen," then the right Foot-Taoyin Spleen Meridian is "connecting with the Stomach." Thus, left and right are opposing Yin-Yang transformation functions that utilize each other, forming an uninterrupted mechanism of Yin-Yang generation and transformation between Zang Yin and Fu Yang. Therefore, there is uninterrupted mutual generation and transformation among the Five Zang and Six Fu organs and between the movements of the left and right meridians. As the saying goes: "Without Yang, Yin cannot be generated; without Yin, Yang cannot be transformed." The Zang Yin and Fu Yang inside the body link the left and right Yin-Yang functional mechanisms, maintaining a coordinated relationship of Yin and Yang that is both opposing and unified.
IX. Opening and Closing Functions of the Five Zang, Six Fu Organs and the Twelve Divergent Meridians
Regarding the opening and closing functions of the "Five Zang and Six Fu Organs" and the "Twelve Divergent Meridians," I discovered in my "meditative state" that the "Twelve Divergent Acupoints" in the hands and feet have opening and closing functions. These opening and closing functions occur during the positive and negative movements of the inner Three Yin and outer Three Yang meridians of the limbs, facilitating the exchange of Yin and Yang meridian qi through the "Twelve Divergent Acupoints," making them easy to perceive. However, because the Five Zang and Six Fu organs inside the human body are scattered in position, although one may sense the opening and closing functions of each organ, it is difficult to distinguish them clearly. Based on the structure of the "Twelve Divergent Meridians" in the external limbs being the same as the "divergent collaterals" of the internal Five Zang and Six Fu organs, and based on the regular opening and closing functions of the inner Three Yin and outer Three Yang meridians in the hands and feet, one can determine the opening and closing functions of the Five Zang and Six Fu organs.
The "Twelve Divergent Acupoints" in the external limbs and the "divergent collaterals" of the internal Five Zang and Six Fu organs are branch channels for the mutual exchange of Zang, Fu, Yin, and Yang meridian qi. Therefore, the intersection of Yin and Yang meridian qi relies entirely on the action of these opening and closing functions. Taking the Foot-Taiyin Spleen Meridian (Note: Text says Taiyang Spleen, likely typo for Taiyin given context of Spleen/Stomach pairing) and Foot-Yangming Stomach Meridian, as well as Hand-Taoyin Lung Meridian and Hand-Yangming Large Intestine Meridian as examples: Because the positive and negative opening/closing natures of Hand and Foot meridians differ, one must relate the Yin-Yang mechanisms of the hands and feet to explain the complete principles of Hand and Foot Yin-Yang opening and closing.
When the Foot-Taoyin Spleen Meridian is in forward movement, the vessel "belonging to the Spleen and connecting with the Stomach" opens, while the "Gongsun divergent point" at the foot closes; when the Spleen Meridian is in reverse movement, the "Gongsun divergent point" at the foot opens, while the vessel "belonging to the Spleen and connecting with the Stomach" closes.
When the Foot-Yangming Stomach Meridian is in forward movement, the "Fenglong divergent point" in the lower limb opens, while the vessel "belonging to the Stomach and connecting with the Spleen" below the diaphragm closes; when the Stomach Meridian is in reverse movement, the vessel "belonging to the Stomach and connecting with the Spleen" below the diaphragm opens, while the "Fenglong divergent point" in the lower limb closes.
When the Hand-Taoyin Lung Meridian is in forward movement, the "Lieque divergent point" at the pulse opening (Radial artery) opens, while the vessel "connecting downward to the Large Intestine" in the Middle Jiao closes; when the Lung Meridian is in reverse movement, the vessel "connecting downward to the Large Intestine" in the Middle Jiao opens, while the "Lieque divergent point" at the pulse opening closes.
When the Hand-Yangming Large Intestine Meridian is in forward movement, the vessel "connecting to the Lung" in the Quepen (Clavicle Fossa) opens, while the "Pianli divergent point" in the upper limb closes; when the Large Intestine Meridian is in reverse movement, the "Pianli divergent point" in the upper limb opens, while the vessel "connecting to the Lung" in the Quepen closes.
Therefore, the Yin and Yang "Twelve Primary Meridians" of the human body not only link the opening and closing functions of the "Yin-Yang divergent acupoints" in the external hands and feet, but also link the opening and closing functions of the "divergent collaterals" of the internal "Five Zang and Six Fu Organs."
Under normal physiological conditions, the exchange of Yin and Yang meridian qi occurs through regular opening and closing. The Yin, Yang, positive, and negative movements of the "Twelve Primary Meridians" in normal people promote the harmonious coordination of all tangible tissues in the whole body, so the Five Zang, Six Fu, skin, flesh, sinews, bones, Yin, Yang, Qi, and Blood all follow their respective paths regularly.
X. Diagnostic Analysis and Acupoint Selection Rules for Jue-Ni (Reversal Cold/Heat) Syndromes
To diagnose and treat "Jue-Ni" syndromes of the Twelve Primary Meridians, one must deeply understand the principles of positive and negative movement and opening/closing of Yin and Yang divergent meridians, so as to provide treatment according to the mechanism of uneven ascent and descent of Yin and Yang meridians.
Typical Jue-Ni Case: Patient Huang XX, Male, 69 years old, from Wudang. On the morning of January 20, 1996, he fell ill with syncope, shock, clenched hands, clenched jaw, and urinary incontinence. After emergency resuscitation and one week of Western medicine and intravenous fluid therapy with no effect, he was transferred to my clinic for treatment.
Current Symptoms: Headache and dizziness on both sides of the forehead, irritability with Qi rushing upward, edema of the face and eyes, frequent urination, coldness from below the knees to the feet, palpitations, soreness, weakness, and softness in the calves, very poor appetite, inability to eat in the afternoon, and vomiting due to phlegm-saliva rising.
Pulse Diagnosis: Both Cun Kou (Radial Artery) pulses are deep; there are pulses at Guan and Chi positions, but none at Cun. During negative movement, the pulse waves at both Chi positions are obvious; during positive movement, the pulse waves at both Guan positions are weaker than those at the Chi positions. The Renying (Carotid Artery) pulses at both sides are floating, showing a magnificent pulse image three times wider than normal, especially prominent and beating against the finger at the Cun portion of both Renying pulses, with a wide top and narrow bottom shape. Comprehensive diagnosis based on pulse and symptoms: "Jue-Ni Syndrome of the Foot-Yangming Stomach Meridian."
The pathogenesis and pathology of "Jue-Ni Syndrome" are relatively complex, mainly formed by the imbalance of ascent and descent of interior/exterior, Yin, and Yang. Differentiating Jue-Ni disease must link the positive and negative movement laws of the "Twelve Primary Meridians" to clarify the internal causes of Yin-Yang functional imbalance. *Suwen: Juelun Chapter* states: "If Yang Qi is excessive in the upper part, then Qi from below rises heavily again, and Evil Qi reverses. Reversal leads to chaos in Yang Qi; chaos in Yang Qi leads to loss of consciousness." For this patient, the cause of Jue-Ni excess in the Foot-Yangming Stomach Meridian is mainly the "excessive reverse movement function" of the Foot-Yangming Stomach Meridian, and also the result of the reverse movement function of the Foot-Taoyin Spleen Meridian surpassing its forward movement function. That is, the imbalance of ascent and descent of the interior-exterior paired Yin and Yang meridian qi, and the "convergence of functions" of both Yin and Yang aspects, form the pathogenesis of Jue-Ni disease.
Because when the Foot-Taoyin Spleen Meridian is in reverse movement, its meridian qi outputs excessively from the "Gongsun divergent point" into the Foot-Yangming Stomach Meridian, and because the reverse movement of Foot-Yangming meridian qi is too strong, the Foot-Taoyin meridian qi merges with the Foot-Yangming meridian qi to "reverse upward and become Jue."
*Suwen: Juelun Chapter* says: "If Yang Qi is excessive in the upper part, then Qi from below rises heavily again..." What does "If Yang Qi is excessive in the upper part, then Qi from below rises heavily again" mean? There are two meanings here: First, "Yang Qi is excessive in the upper part" refers to the fact that once the Foot-Yangming Meridian becomes Jue-Ni, its upper Qi must be excessive; Second, "Qi from below rises heavily again" refers to what was mentioned above: due to the "counter-current meridian qi" of the negative movement of the Foot-Taoyin Spleen Meridian merging with the "negative movement meridian qi" of the Foot-Yangming, the Qi of the two meridians combines and ascends together, hence it is said: "If Yang Qi is excessive in the upper part, then Qi from below rises heavily again." Due to "Yang Qi being excessive in the upper part," the patient develops upper-excess symptoms such as headache, syncope, vomiting, facial swelling, and irritability.
Based on the fact that the reverse movement pulse waves at both pulse openings of the patient are stronger than the forward movement pulse waves, it proves that the Foot-Taoyin Spleen Meridian lacks energy during forward movement. Insufficient forward movement of Spleen Earth results in inadequate function of ascending the clear, leading to failure of control and the formation of a counter-flow function, causing the patient's frequent urination; this is an adverse reaction to insufficient forward movement of the Spleen Meridian. However, since the Foot-Taoyin Spleen Meridian has surplus energy during reverse movement, one can indirectly deduce that the "Gongsun divergent point" of the Foot-Taoyin Meridian at the foot is constantly open and not closed, allowing the Foot-Taoyin meridian qi to output excessively from the "Gongsun divergent point" and occupy the meridian pathway of the Foot-Yangming Meridian "below the knee," thus causing the patient's "cold lower limbs."
*Suwen: Juelun Chapter* says: "Therefore, if Yin Qi prevails, coldness extends from the five toes to above the knee; this coldness does not come from outside, but all from inside." This illustrates that in "Jue-Ni syndrome," if Yin Qi is too excessive, it causes coldness from the five toes of the foot to above the knee. It further explains that the source of this coldness from foot to knee is not cold air invading from the outside, but "Yin-Cold Qi" transported out from the interior of the interior-exterior paired Yin meridians. This is the reason for the patient's "cold lower limbs."
Since the patient's Foot-Yangming Meridian has formed Jue-Ni, it tends to fill the upper part during reverse movement, but during forward movement, it cannot descend to the foot, but can only move downward to the knee joint and return (because it is occupied by the excessive "Yin-Cold Qi" exiting from the reverse movement of the Foot-Taoyin Spleen Meridian). Therefore, the patient's coldness below the knee is promoted by both Yin and Yang.
The above explains that the Foot-Yangming meridian qi cannot descend to the foot and returns before the knee. This involves the "Fenglong divergent point" of the Foot-Yangming Meridian, which is constantly closed and not open. Therefore, when the Foot-Yangming Meridian is in forward movement, its meridian qi cannot input into the Foot-Taoyin Meridian via the "Fenglong divergent point"; because the warmth of the Foot-Yangming Stomach Meridian cannot turn downward into the Foot-Taoyin Meridian to perform Yang Qi functions, it results in the Foot-Taoyin Spleen Meridian being entirely composed of "Yin-Cold Qi." Hence the classic says: "This coldness does not come from outside, but all from inside." This shows that the "Jue-Ni syndrome" is not only related to the ascent and descent of interior-exterior paired Yin and Yang, but also very closely related to the "divergent points" of Yin and Yang meridians. Thus, the patient's cold lower limbs are formed by multiple causes. The above are the "pathogenesis and pathology" of Jue-Ni syndrome caused by various reasons.
*Lingshu: Zhongshi Chapter* once said: "In puncturing Cold Jue, use two Yang and one Yin." This indicates taking two acupoints from the Foot-Yangming Meridian and one from the Foot-Taoyin Meridian. Rotate among four acupoints of the Foot-Yangming Meridian: Fenglong, Chongyang, Xiangu, Neiting, selecting two each time; rotate among three acupoints of the Foot-Taoyin Meridian: Diji, Yinlingquan, Xuehai, selecting one each time. Needle manipulation approximately every five minutes. Retain the needle until Deqi (arrival of Qi) is significantly felt, then remove. After acupuncture, rest for 10 minutes and recheck the pulse waves of the bilateral Cun Kou arteries; they increase, but the arteries at the Cun portion of both Renying pulses remain vigorous. Therefore, use acupuncture again to reduce (sedate) the bilateral Renying acupoints. After five treatments using the above acupuncture method, the patient's vomiting stopped, food intake increased, and other symptoms were reduced by half. After five treatments, since the "Cun portion" of the bilateral Cun Kou pulses appeared and the vigorous pulse force at the "Cun portion" of both Renying decreased, the sixth treatment took only two acupoints from the Foot-Yangming Meridian and one from the Foot-Taoyin Meridian. The acupoint selection and retention method were the same as above. A total of nine acupuncture treatments cured all symptoms. Follow-up examination of the arterial manifestations at both pulse openings and both Renying points showed that the ascent, descent, and interplay of left/right, Yin/Yang pulse waves had reached balance.