篇中大旨，论六气升降不前，不迁正，不退位，及化运刚柔失
守，民病疫疫，帝谋诸岐伯，欲预救生灵，详其刺治之法，以除民病，故曰《刺法论》。
黄帝问曰∶升降不前，气交有变，即成暴郁，余已知之，何如预救生灵，可得却乎？
六气以次主岁，有升有降，若升降不前，则气交有变，变则暴
郁而为民病。帝欲详明刺治，以救生灵故问。
岐伯稽首再拜对曰∶昭乎哉问！巨闻夫子言，即明天元，须穷
刺法，可以折郁扶运，补弱全真，泻盛蠲余，令除斯苦。
天元，天元纪大论也。夫子，鬼臾区也。天元纪大论帝曰，愿夫子推而次之，令有条理，
而鬼臾区详悉言之，故曰闻夫子言，既明天元，而预救生灵，须穷刺法可除斯苦也。
帝曰∶愿卒闻之。
愿闻刺法。
岐伯曰∶升之不前，即有甚凶也。木欲升，而天柱窒抑之，木
欲发郁，亦须待时，当刺足厥阴之井。
六气以次相并，若升之不前，即有甚凶。如辰戌之岁太阳司天，则厥阴木气为司天左间，木欲升，
而逢天柱之金星窒抑之，则木郁矣。郁而欲发，亦须待时，待时，待居位时也。欲扶运折郁以
却其病，当刺足厥阴所出之井。
火欲升，而天逢窒抑之，火欲发郁，亦须待时，君火相火，同刺包络之荥。
巳亥之岁厥阴司天，则少阴火气为司天左间，丑未之岁太阴司天，则少阳火气为司天左间。火
欲升，而逢天蓬之水星窒抑之，则火郁矣。郁而欲发，亦须待时，待居位时也。欲扶运折郁以却其
病，则少阴君火，少阳相火，当同刺包络所淄之发。
土欲升，而天冲窒抑之，土欲发郁，亦须待时，当刺足太阴之俞。
俞音输，下同。
子午之岁少阴司天，则太阴土气为司天左间，土欲升，而天冲木星窒抑之，则土郁矣。
郁而欲发，亦须待土气居位时。若扶运折郁，以却其病，当刺足太阴所注之俞。
金欲升，而天英窒抑之，金故发郁，亦须待时，当刺手太阴之经。
寅申之岁少阳司天，阳明金气为司天左间，金欲升，而天英火星窒抑之，则金郁矣。郁而欲发，亦
须待金气居位时。若扶运折郁以却其病，当刺手太阴所行之经。
水欲升，而天芮窒抑之，水欲发郁，亦须待时，当刺足少阴之合。
卯酉之岁阳明司天，则太阳水气为司天左间，水欲升，而天芮土星窒抑之，则水郁矣。郁而
欲发，亦须待水星居位时。若扶运折郁，以却其病，当刺足少阴所入之合。
帝曰∶升之不前，可以预备，愿闻其降，可以先防。
升之不前，则先郁后发，各有取刺，可以预备，愿闻其降可先
防乎？
岐伯曰∶既明其升，必达其降也。升降之道，皆可先治也。木
欲降，而地晶窒抑之，降而不入，抑之郁发，散而可得位，降而郁发，暴如天间之待时也。降
而不下，郁可速矣。降可折其所胜也，当刺手太阴之所出，刺手阳明之所入。
间去声，余及下编同。
惟左位升之不前，则右位降之不下，故皆可先治也。如丑未之岁太阳在泉，厥阴木气降为地之左间，
木欲降，而地晶金司窒抑之，则降而不入，降而不入则木抑矣。抑之而郁发，必金气散而可得位，抑之郁
发，散可得位，是降而郁发也。上文欲发其郁亦须待时，此降而郁发，其气之暴，亦如上文天间之时也。如
当降而终不降，是降而不下矣，降而终不下，则不能待时，郁可速发矣。其发虽速，不可折之，必待降时，
可折其所胜也。治之之法，当刺手太阴肺金所出之井，肺为脏，手阳明大肠为之腑，故更刺手阳明所入之合。
火欲降，而地玄窒抑之，降而不入，抑之郁发，散而可矣，当
折其所胜，可散其郁，当刺足少阴之所出，刺足太阳之所入。
寅申之岁厥阴在泉，少阴火气降为地之左间，火欲降而地玄水司窒抑之，则降而不入矣。火抑之
而郁发，必水气散而可矣，斯时当折其所胜之水，可散其所郁之火，当刺足少阴肾水所出之井，肾
为脏，足太阳膀胱为之腑，故更刺足太阳所入之合。
土欲降，而地苍窒抑之，降而不下，抑之郁发，散而可入，当
折其胜，可散其郁，当刺足厥阴之所出，刺足少阳之所入。
卯酉之岁少阴在泉，太阴土气降为地之左间。土欲降而地苍木司窒抑之，降而不下则土抑矣。抑
之郁发，必木气散而土可入，斯时当折其所胜之木，可散其所郁之土，当刺足厥阴肝木所出之井，
肝之脏，胆为腑，故更刺足少阳所入之合。
金欲降，而地彤窒抑之，降而不下，抑之郁发，散而可入，当
折其胜，可散其郁，当刺心包络所出，刺手少阳所入也。
巳亥之岁，少阳在泉，阳明金气降为地之左间。金欲降，而地彤火司窒抑之，则降而不下矣，火
抑之而金郁发，必火气散而金可入。斯时当折其所胜之火，散其所郁之金，当刺心包络火气所出之
井，包络三焦相为表里，故更刺手少阳所入之合也。
水欲降，而地阜窒抑之，降而不下，抑之郁发，散而可入，当
折其土，可散其郁，当刺足太阴之所出，刺足阳明之所入。
子午之岁，阳明在泉，太阳水气降为地之左间。水欲降，而地阜土司窒抑之，则降而不下矣。土抑之
而水郁发，必土气散而水可入，斯时当折其所胜之土，散其所郁之水，当刺足太阴脾土所出之
井，脾为脏，胃为腑，故更刺足阳明所入之合。上文升之不前，皆取本气之郁而刺治之，此降之不下，
皆取所胜之气而刺治之，是皆立教之法，以明刺治之不可执也。
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？
上文木火土金水论上下左右升降不前，故曰五运之至有前后，与上下升降，左右往来，有所承制而
抑郁之，因各有刺，可得闻乎刺法之义乎？
岐伯曰∶当取其化源也。是故太过取之，不及资之。太过取之，次抑其郁，取其
运之化源，令折郁气。不及扶资，以扶运气，以避虚邪也。资取之法令出密语。
《六元正纪大论》云∶折其郁气，资其化源，化源，生化之源，故曰当取化源也。是故太过则取之，
不及则资之。太过取之者，乃以次而抑其郁，取其五运之化源，令折其郁气也。不及资之者，
乃不及扶资，以扶运气，以避虚邪也。下《本病论》岐伯有注玄珠密语之云，故曰资取之法会出《密语》。
以上论上下左右间气升降不前，各有刺法也。
黄帝问曰∶升降之刺，以知其要。愿闻司天未得迁正，使司化
之失其常政，即万化之或其皆妄，然与民为病，可得先除，欲济群生，愿闻其说。
上文论升降不前各有所刺，故曰升降之刺，以知其要。每岁司天，当其时而未得迁正，使司化失其五常之
政，即万化之或其皆妄，时既不正，然必与民为病，欲济群生，故复问之。
岐伯稽首再拜曰∶悉乎哉问！言其至理，圣念慈悯，欲济群
生，臣乃尽陈斯道，可申洞微。
帝念慈悯群生，探其至理，伯因赞美而申陈之。
太阳布复，即厥阴不迁正，不迁正气塞于上，当泻足厥阴之所流。
巳亥厥阴司天，上年司天则辰戌太阳也。一岁既终，太阳有余复布，即厥阴不迁正矣。不迁正则木气
塞于上，厥阴之气郁而不伸，故当泻足厥阴之所流。人身经气出于井，淄于荥，注于俞，行
于经，入于合。流，谓荥俞经也，下流仿此。
厥阴复布，少阴不迁正。不持正，即气留于上，当刺心包络脉之所流。
子午少阴司天，上年司天则巳亥厥阴也。一岁既终，厥阴有余复布，则少阴不迁正矣。不迁正即火
气留于上，少阴之气郁而不伸，故当刺心包络脉之所流。
少阴复布，太阴不迁正。不迁正，即气留于上，当刺足太阴之所流。
丑未太阴司天，上年子午少阴有余复布，则太阴不迁正矣。不迁正则土气留于上，太阴之气郁而不伸，
故当刺足太阴之所流。
太阴复布，少阳不迁正。不迁正，则气塞未通，当刺手少阳之所流。
寅申少阳司天，上年丑未太阴有余复布，则少阳不迁正矣。不
迁正，则火气塞而未通，郁而不伸，故当刺手少阳之所流。
少阳复布，则阳明不迁正。不迁正，则气未通上，当刺手太阳之所流。
卯酉阳明司天，上年寅申少阳有余复布，则阳明不迁正矣。不迁正则阳明金气未能通上，郁而不伸，
故当刺手太阴之所流。手太
阴，金也。
阳明复布，太阳不迁正，不迁正则复塞其气，当刺足少阴之所流。
辰戌太阳司天，上年卯酉阳明有余复布，则太阳不迁正矣。不迁正则上年终气之太阳，与本年司天
之太阳，复塞其气。复，重复也。太阳重郁，故当刺足少阴之所流，足少阴水也。
帝曰∶迁正不前，已通其要，愿闻不退，欲折其余，无令过失，可得明乎？
上文论迁正不前，帝更欲详明不退之义。
岐伯曰∶气过有余，复作布正，是名不退位也，使地气不得后
化，新司天未可迁正，故复布化令如故也。
不退位者，乃气过于有余，下年复作布政，是名不退位也。天气不退，使地气不得后化以迁正，地气不
得后化，故新司天未可迁正，故复布化令如其故也。是知不退位，乃所以不迁正，不迁正，乃所以不退位也。
巳亥之岁，天数有余，故厥阴不退位也，风行于上，木化布天，当刺足厥阴之所入。
如巳亥之岁，天数有余，故厥阴不退位也。不退位，则子午云
岁犹尚治天，风行于上，木化布天，厥阴之气有余也，当刺足厥阴所入之合穴以泻之。
子午之岁，天数有余，故少阴不退位也。热行于上，火余化布天，当刺手厥阴之所入。
凡本年司天之气，有余不退，则下年司天未得迁正，下义俱仿
此。手厥阴，心包络也，刺之所以泻火热之有余。
丑未之岁，天数有余，故太阴不退位也。湿行于上，雨化布天，当刺足太阴之所入。
寅申之岁，天数有余，故少阳不退位也。热行于上，火化布天，当刺手少阳之所入。
气同少阴。上文君火相火，同刺包络，至此则异，穴虽不同，
理则一也。
卯酉之岁，天数有余，故阳明不退位也，金行于上，燥化布天，当刺手太阴之所入。
辰戌之岁，天数有余，故太阳不退位也。寒行于上，凛水化布天，当刺足少阴之所入。
故天地气逆，化成民病，以法刺之，预可平 。
总结上文，言六气不迁正，不退位，故天地气逆，化成民病，
以法刺之， 可平也。以上论上下在中正位迁退失时，各有刺法也。
黄帝问曰∶刚柔二干，失守其位，使天运之气皆虚乎？与民为病，可得平乎？
上文升降迁退，乃司天之六气也，帝又问天干之气，有刚柔以
化五运，如刚柔二干失守，使司天五运之气皆虚乎？真而为病，可得平乎？
岐伯曰∶深乎哉问！明其奥旨，天地叠移，三年化疫，是谓根之可见，必有逃门。
五运六气，乃天地叠移也。与民为病，是三年化疫也。三年化
疫，是谓根之可见也。必有逃门，可得而平也。
假令甲子，刚柔矢守，刚未正，柔孤而有亏，时序不令，即音
律非从，如此三年，变大疫也，详其微甚，察其浅深，欲至而可
刺，刺之，当先补肾俞，次三日，可刺足太阴之所注。又有下位己
卯不至，而甲子孤立者，次三年作土疠，其法补泻，一如甲子同法
也。其刺以毕，又不须夜行及远行，令七日洁，清净斋戒。所有自
来肾有久病者，可以寅时面向南，净神不乱，思闭气不息七遍，以
引颈咽气顺之，如咽甚硬物，如此七遍后，饵舌下津令无数。
甲丙戊庚壬为刚干，乙丁己辛癸为柔干，子寅辰午申戌为刚支，丑卯巳末酉亥为柔支。此以下论刚柔
二干，以甲丙庚壬戊五干，为在天上位，刚也。甲与己合，丙与辛合，庚与乙合，壬与丁
合，戊与癸合。以己辛乙丁癸，为在地在位，柔也。其六气，则以
子寅辰午申合五刚干，子司天则卯在泉，寅司天刚巳在泉，辰司天则未在泉，午司天则酉在泉，申司天则
亥在泉。既以子寅辰午申为司天上位，合卯己未酉亥在地下位，六气合五运，丑戌不与焉。时
序不令，天时失守则三年化疫也。地时失守，则三年作疠，各有补泻之治法。
干支首立甲子，假令甲子司天，则甲为土运，甲与己合，甲为刚己为柔也。子午少阴司天，则卯酉
阳明在泉，如甲己子卯，刚柔失守，刚未正则柔孤立有亏，致时序不令，即五音之太少，六律之
阴阳，不与岁运相合，故曰非从。岁运如此，则甲乙丙三年当变大疫，而为民病也。详其郁之微甚，察其病
之浅深，病欲至而可刺，刺之当先补肾俞，次三日可刺足太阴之所注。所以然者，丙为水运，故补肾俞，
甲为土运，故补足太阴也。甲与己合皆为土运，子午司天则卯酉在泉，故兼论下位之己卯。下位，在泉之
位也，刚柔失守者，又有下位己卯不至，而甲子孤立者。次三年则作土疠，天气病则为疫，地气病则为疠，
疫病气而疠病形也。其补泻刺治之法，一如甲子先补肾俞，后刺足太阴，所谓同法也。刺毕又不须夜
行及远行以养身，令七日洁清净斋戒以养心。夫疫疠之病皆乘虚入，故曰所有自来也∶若其人肾有久病者，
本篇的大旨，论述六气（风、热、火、湿、燥、寒）升降不前、不能按时迁正（接替主岁）、不退位（滞留不去），以及化运中刚柔失守，导致民众发生疫病。黄帝向岐伯咨询，想要预先拯救生灵，详细阐述针刺治疗的方法，以消除民众的疾病，因此这篇名为《刺法论》。
黄帝问道：六气升降不前，气交发生变化，就会形成暴烈的郁结之气，这些我已经知道了。那么如何预先拯救生灵，使其能够避免灾祸呢？
六气依次主司一年，有升有降。如果升降不前，气交就会发生变化，变化就会产生暴烈的郁结之气从而引发民病。黄帝想要详细说明针刺治疗方法，以拯救生灵，所以发问。
岐伯叩头拜了两拜回答说：您的问话真英明啊！我听说老师（指鬼臾区）说过，既然明白了天元（运气理论的根本），就必须穷尽刺法，这样才能折服郁结之气扶持运化，补益虚弱保全真气，泻除盛实去除余邪，从而让人免除这种痛苦。
天元，指的是《天元纪大论》。夫子，指的是鬼臾区。在《天元纪大论》中，黄帝说：“希望先生推演并排列次序，使其有条理。”鬼臾区便详尽地讲述了，所以说“闻夫子言”。既然明白了天元，而要预先拯救生灵，就必须穷尽刺法才能免除这种痛苦。
黄帝说：我希望听您说完。
（意思是：希望能听完关于刺法的论述。）
岐伯说：气机上升而不前，就会有严重的凶险。例如木气想要上升，却被天柱星（金星）窒塞抑制，木气想要发散郁结，也必须等待时机，此时应当针刺足厥阴肝经的井穴。
六气依次相承，如果上升不前，就会有严重的凶险。比如在辰年或戌年，太阳寒水司天，那么厥阴风木作为司天的左间气，木气想要上升，却遇到代表金气的天柱星窒塞抑制它，木气就会郁结。郁结想要发散，也必须等待时机，所谓等待时机，就是等待其当值的时候。想要扶持运化、折服郁结以消除疾病，应当针刺足厥阴肝经所出的井穴。
火气想要上升，却被天蓬星（水星）窒塞抑制，火气想要发散郁结，也必须等待时机。君火和相火，都应当同刺心包络的荥穴。
在巳年或亥年，厥阴风木司天，那么少阴君火作为司天的左间气；在丑年或未年，太阴湿土司天，那么少阳相火作为司天的左间气。火气想要上升，却遇到代表水气的天蓬星窒塞抑制它，火气就会郁结。郁结想要发散，也必须等待时机，即等待其当值的时候。想要扶持运化、折服郁结以消除疾病，那么少阴君火和少阳相火，都应当同刺心包络所流的荥穴。
土气想要上升，却被天冲星（木星）窒塞抑制，土气想要发散郁结，也必须等待时机，此时应当针刺足太阴脾经的输穴。
输音同“腧”，下文相同。
在子年或午年，少阴君火司天，那么太阴湿土作为司天的左间气。土气想要上升，却遇到代表木气的天冲星窒塞抑制它，土气就会郁结。郁结想要发散，必须等待土气当值的时候。如果想要扶持运化、折服郁结以消除疾病，应当针刺足太阴脾经所注的输穴。
金气想要上升，却被天英星（火星）窒塞抑制，金气想要发散郁结，也必须等待时机，此时应当针刺手太阴肺经的经穴。
在寅年或申年，少阳相火司天，阳明燥金作为司天的左间气。金气想要上升，却遇到代表火气的天英星窒塞抑制它，金气就会郁结。郁结想要发散，必须等待金气当值的时候。如果想要扶持运化、折服郁结以消除疾病，应当针刺手太阴肺经所行的经穴。
水气想要上升，却被天芮星（土星）窒塞抑制，水气想要发散郁结，也必须等待时机，此时应当针刺足少阴肾经的合穴。
在卯年或酉年，阳明燥金司天，太阳寒水作为司天的左间气。水气想要上升，却遇到代表土气的天芮星窒塞抑制它，水气就会郁结。郁结想要发散，必须等待水气当值的时候。如果想要扶持运化、折服郁结以消除疾病，应当针刺足少阴肾经所入的合穴。
黄帝说：上升不前，可以预先防备，我希望听听下降的情况，是否可以预先防范？
上升不前，是先郁结后发作，各有取穴针刺的方法，可以预先防备。我想了解下降的情况是否可以预先防范呢？
岐伯说：既然明白了上升的道理，就一定能通达下降的道理。升降的规律，都可以预先治疗。木气想要下降，却被地晶星（金星）窒塞抑制，下降而不能进入，被抑制而郁结发作，待金气消散后才能获得位置。下降时郁结发作，其暴烈程度就像天气等待时机一样。如果下降而不能下行，郁结就会迅速形成。下降时的治疗可以折服其所胜之气，应当针刺手太阴肺经所出的井穴，以及手阳明大肠经所入的合穴。
间读去声，其余及下编相同。
只有左间气上升不前，右间气才会下降不下，所以都可以预先治疗。比如在丑年或未年，太阳寒水在泉，厥阴风木气下降为地的左间气。木气想要下降，却被地晶星（金气）窒塞抑制，则下降而不能进入。下降不能进入，木气就被抑制了。被抑制而郁结发作，必须等金气消散后才能获得位置。抑之郁发，散而可得位，这就是降而郁发。上文说欲发其郁亦须待时，这里降而郁发，其气的暴烈，也像上文中天间之时一样。如果应当下降而最终不下降，就是降而不下。降而终不下，就不能等待时机，郁结就会迅速发作。虽然发作迅速，但不能直接折服它，必须等待下降的时机，才可以折服其所胜之气。治疗的方法，应当针刺手太阴肺金所出的井穴，肺为脏，手阳明大肠为其腑，所以再针刺手阳明大肠经所入的合穴。
火气想要下降，而被地玄星（水星）窒塞抑制，下降而不能进入，被抑制而郁结发作，待水气消散后即可，应当折服其所胜之气，可以疏散其郁结，应当针刺足少阴肾经所出的井穴，以及足太阳膀胱经所入的合穴。
在寅年或申年，厥阴风木在泉，少阴君火气下降为地的左间气。火气想要下降，却被地玄星（水气）窒塞抑制，则下降而不能进入。火被抑制而郁结发作，必须等水气消散即可，这时应当折服其所胜的水气，可以疏散其所郁的火气，应当针刺足少阴肾水所出的井穴，肾为脏，足太阳膀胱为其腑，所以再针刺足太阳膀胱经所入的合穴。
土气想要下降，而被地苍星（木星）窒塞抑制，下降而不能下行，被抑制而郁结发作，待木气消散后即可进入，应当折服其所胜之气，可以疏散其郁结，应当针刺足厥阴肝经所出的井穴，以及足少阳胆经所入的合穴。
在卯年或酉年，少阴君火在泉，太阴湿土气下降为地的左间气。土气想要下降，却被地苍星（木气）窒塞抑制，下降而不能下行，土气就被抑制了。被抑制而郁结发作，必须等木气消散后土气才可进入，这时应当折服其所胜的木气，可以疏散其所郁的土气，应当针刺足厥阴肝木所出的井穴，肝为脏，胆为腑，所以再针刺足少阳胆经所入的合穴。
金气想要下降，而被地彤星（火星）窒塞抑制，下降而不能下行，被抑制而郁结发作，待火气消散后即可进入，应当折服其所胜之气，可以疏散其郁结，应当针刺心包络所出的井穴，以及手少阳三焦经所入的合穴。
在巳年或亥年，少阳相火在泉，阳明燥金气下降为地的左间气。金气想要下降，却被地彤星（火气）窒塞抑制，则下降而不能下行。火抑制金而金郁结发作，必须等火气消散后金气才可进入。这时应当折服其所胜的火气，疏散其所郁的金气，应当针刺心包络火气所出的井穴，心包络与三焦相为表里，所以再针刺手少阳三焦经所入的合穴。
水气想要下降，而被地阜星（土星）窒塞抑制，下降而不能下行，被抑制而郁结发作，待土气消散后即可进入，应当折服土气，可以疏散其郁结，应当针刺足太阴脾经所出的井穴，以及足阳明胃经所入的合穴。
在子年或午年，阳明燥金在泉，太阳寒水气下降为地的左间气。水气想要下降，却被地阜星（土气）窒塞抑制，则下降而不能下行。土抑制水而水郁结发作，必须等土气消散后水气才可进入。这时应当折服其所胜的土气，疏散其所郁的水气，应当针刺足太阴脾土所出的井穴，脾为脏，胃为腑，所以再针刺足阳明胃经所入的合穴。上文讲上升不前，都是取本气之郁结而进行针刺治疗；这里讲下降不下，都是取所胜之气来进行治疗，这都是确立的教学法则，以说明针刺治疗不可拘执。
黄帝说：五运的到来，有前有后，升降往来，有所承受和抑制，能告诉我相关的刺法吗？
上文论述了木、火、土、金、水的上下左右升降不前，所以说五运的到来有前后，以及与上下升降、左右往来有关，有所承受制约而抑郁，因此各有刺法，能告诉我刺法的含义吗？
岐伯说：应当取其化源。所以对于太过（运气过盛）的情况要取之，对于不及（运气不足）的情况要资助它。对于太过，要依次抑制其郁结，取其运化的源头，使郁结之气得以折服。对于不及，要扶持资助，以扶持运气，以避免虚邪。资助取用的方法出自《密语》。
《六元正纪大论》说：“折服其郁结之气，资助其化源。”化源，就是生化之源，所以说应当取化源。因此太过就取之，不及就资助它。所谓“太过取之”，是依次抑制其郁结，取五运的化源，使郁结之气得以折服。所谓“不及资之”，是不及则扶持资助，以扶持运气，以避免虚邪。在下篇《本病论》中，岐伯有关于《玄珠密语》的注释，所以说资助取用的方法会出自《密语》。
以上论述了上下左右间气升降不前，各有刺法。
黄帝问道：升降的针刺，是为了掌握关键。我希望听听司天之气未能按时迁正，使得主持变化的失去常规政令，那么万物的变化或许都会妄乱，然而这会给民众带来疾病，能否预先消除？为了救济众生，我希望听听其中的道理。
上文论述了升降不前各有相应的针刺，所以说升降的针刺是为了掌握关键。每年司天之气，到了时候却未能迁正，使得主持变化失去五常之政，那么万物的变化或许都会妄乱，时令既然不正，必然给民众带来疾病，为了救济众生，所以再次询问。
岐伯叩头拜了两拜说：您的问话真是详尽啊！说出了至高的道理，圣念慈悲怜悯，想要救济众生，臣于是详尽陈述这个道理，可以阐明深微的道理。
如果上年太阳寒水之气复布（残留影响），就会导致本年厥阴风木不能迁正。不能迁正，正气壅塞于上，应当泻足厥阴肝经的荥穴（流）。
巳年或亥年厥阴风木司天，上年司天则是辰戌年的太阳寒水。一年既终，太阳有余之气复布，就会导致厥阴不能迁正。不能迁正，则木气壅塞于上，厥阴之气郁结而不能伸展，所以应当泻足厥阴肝经的荥穴。人身经气出于井，流于荥，注于输，行于经，入于合。流，指的是荥、输、经穴，下文仿照此例。
如果上年厥阴风木之气复布，就会导致本年少阴君火不能迁正。不能迁正，气停留于上，应当刺心包络脉的荥穴（流）。
子年或午年少阴君火司天，上年司天则是巳亥年的厥阴风木。一年既终，厥阴有余之气复布，就会导致少阴不能迁正。不能迁正，则火气停留于上，少阴之气郁结而不能伸展，所以应当刺心包络脉的荥穴。
如果上年少阴君火之气复布，就会导致本年太阴湿土不能迁正。不能迁正，气停留于上，应当刺足太阴脾经的荥穴（流）。
丑年或未年太阴湿土司天，上年子午年少阴有余之气复布，就会导致太阴不能迁正。不能迁正，则土气停留于上，太阴之气郁结而不能伸展，所以应当刺足太阴脾经的荥穴。
如果上年太阴湿土之气复布，就会导致本年少阳相火不能迁正。不能迁正，气塞滞而未通，应当刺手少阳三焦经的荥穴（流）。
寅年或申年少阳相火司天，上年丑未年太阴有余之气复布，就会导致少阳不能迁正。不能迁正，则火气塞滞而未通，郁结而不能伸展，所以应当刺手少阳三焦经的荥穴。
如果上年少阳相火之气复布，就会导致本年阳明燥金不能迁正。不能迁正，气未通于上，应当刺手太阴肺经的荥穴（流）。
卯年或酉年阳明燥金司天，上年寅申年少阳有余之气复布，就会导致阳明不能迁正。不能迁正，则阳明金气未能通于上，郁结而不能伸展，所以应当刺手太阴肺经的荥穴。手太阴属金。
如果上年阳明燥金之气复布，就会导致本年太阳寒水不能迁正。不能迁正，则重复壅塞其气，应当刺足少阴肾经的荥穴（流）。
辰年或戌年太阳寒水司天，上年卯酉年阳明有余之气复布，就会导致太阳不能迁正。不能迁正，则上年终气的太阳与本年司天的太阳，重复壅塞其气。复，意为重复。太阳重郁，所以应当刺足少阴肾经的荥穴。足少阴属水。
黄帝说：迁正不前，已经通晓了其关键，我希望听听不退位的情况，想要折服其剩余之气，不让其有过失，能明白吗？
岐伯说：气过于有余，再次作为布政之气，这就叫作不退位，使得地气不能随后化生，新的司天之气不能迁正，所以再次布化使得情况如旧。
不退位，就是气过于有余，下一年再次作为布政之气，这就叫作不退位。天气不退，使得地气不能随后化生以迁正，地气不能随后化生，所以新的司天之气不能迁正，所以再次布化使得情况如旧。由此可知，不退位是因为不能迁正，不能迁正也是因为不退位。
在巳年或亥年，天数有余，所以厥阴风木不退位，风气行于上，木气布散于天，应当刺足厥阴肝经的合穴（入）。
比如巳年或亥年，天数有余，所以厥阴不退位。不退位，那么子午年的气候仍然像治天一样，风气行于上，木气布散于天，厥阴之气有余，应当刺足厥阴肝经所入的合穴以泻之。
在子年或午年，天数有余，所以少阴君火不退位，热气行于上，火之余气化布散于天，应当刺手厥阴心包络的合穴（入）。
凡是本年司天之气，有余而不退，则下一年司天之气未能迁正，下文的义理都仿照此例。手厥阴即心包络，针刺是为了泻火热之有余。
在丑年或未年，天数有余，所以太阴湿土不退位，湿气行于上，雨气化布散于天，应当刺足太阴脾经的合穴（入）。
在寅年或申年，天数有余，所以少阳相火不退位，热气行于上，火气化布散于天，应当刺手少阳三焦经的合穴（入）。
气同少阴。上文讲君火和相火同刺心包络，到这里则不同，穴位虽不同，道理是一样的。
在卯年或酉年，天数有余，所以阳明燥金不退位，金气行于上，燥气化布散于天，应当刺手太阴肺经的合穴（入）。
在辰年或戌年，天数有余，所以太阳寒水不退位。寒气行于上，凛冽水气化布散于天，应当刺足少阴肾经的合穴（入）。
所以天地之气逆乱，化成民病，按照法度针刺，预先可以平息疾病。
总结上文，讲六气不迁正、不退位，所以天地之气逆乱，化成民病，按照法度针刺，可以平息。以上论述了上下在中正之位迁退失时，各有刺法。
黄帝问道：刚干和柔干失守其位，使得天运之气都虚弱了吗？给民众带来疾病，能平息吗？
上文论述的升降迁退，是司天的六气。黄帝又问天干之气，有刚柔以化生五运，如果刚柔二干失守，使得司天五运之气都虚弱了吗？真的成为疾病，能平息吗？
岐伯说：问得深刻啊！阐明其奥旨，天地叠移，三年化为疫疠，这是根源可见，必定有逃避的门路。
五运六气，是天地叠移。与民为病，是三年化为疫疠。三年化为疫疠，这叫作根源可见。必定有逃避的门路，可以使之平息。
假如甲子年，刚柔失守，刚气未正，柔气孤立而有亏损，时序不合，音律不从，如此三年，会变大疫。详细考察其轻重，察看病情的深浅，病欲至时可刺，针刺时，应当先补肾俞穴，三天后，可刺足太阴脾经的输穴。又有下位己卯年之气不至，而甲子年孤立的情况，次三年会作土疠，其补泻方法，完全与甲子年同法。刺毕之后，不需要夜间行走及远行，令七日洁净，清净斋戒。所有向来肾脏有久病的人，可以在寅时面向南，精神宁静不乱，思考并闭气不息七遍，引颈咽气顺之，如同吞咽很硬的东西，如此七遍后，吞咽舌下的津液无数。
甲、丙、戊、庚、壬为刚干，乙、丁、己、辛、癸为柔干。子、寅、辰、午、申、戌为刚支，丑、卯、巳、未、酉、亥为柔支。以下论述刚柔二干，以甲、丙、庚、壬、戊五干为在天上位，为刚。甲与己合，丙与辛合，庚与乙合，壬与丁合，戊与癸合。以己、辛、乙、丁、癸为在地在位，为柔。其六气，则以子、寅、辰、午、申合五刚干，子司天则卯在泉，寅司天则巳在泉，辰司天则未在泉，午司天则酉在泉，申司天则亥在泉。既然以子、寅、辰、午、申为司天上位，合卯、巳、未、酉、亥在地下位，六气合五运，丑、戌不与焉。时序不合，天时失守则三年化疫。地时失守，则三年作疠，各有补泻之治法。
干支首立甲子，假如甲子司天，则甲为土运，甲与己合，甲为刚己为柔也。子午年少阴君火司天，则卯酉年阳明燥金在泉，如甲己子卯，刚柔失守，刚未正则柔孤立有亏，致使时序不合，即五音之太少、六律之阴阳，不与岁运相合，故曰非从。岁运如此，则甲、乙、丙三年当变大疫，而为民病。详细考察其郁结的微甚，察看病情的浅深，病欲至时可刺，针刺时应当先补肾俞穴，三天后可刺足太阴脾经的输穴。之所以这样，因为丙为水运，故补肾俞；甲为土运，故补足太阴。甲与己合皆为土运，子午司天则卯酉在泉，故兼论下位之己卯。下位，即在泉之位。刚柔失守者，又有下位己卯之气不至，而甲子孤立的情况。次三年则作土疠，天气病则为疫，地气病则为疠，疫病气而疠病形。其补泻刺治之法，一如甲子先补肾俞，后刺足太阴，所谓同法。刺毕又不须夜行及远行以养身，令七日洁清净斋戒以养心。夫疫疠之病皆乘虚入，故曰所有自来也：若其人肾有久病者，
The main purport of this chapter discusses the failure of the Six Qi (Wind, Heat/Fire, Dampness, Dryness, Cold) to ascend or descend as they should, their failure to migrate into their proper positions on time, and their failure to withdraw from their positions. It also covers the loss of balance between rigid and flexible phases in the transformational movements, leading to epidemics among the people. The Yellow Emperor consulted Qibo, seeking ways to preemptively save lives by detailing acupuncture treatment methods to eliminate these diseases; hence, it is titled "Treatise on Acupuncture Methods" (Cifa Lun).
Yellow Emperor asked: When the ascending and descending motions fail to proceed, changes occur in the intersection of Qi, resulting in sudden stagnation. I am already aware of this. How can we preemptively save living beings and help them avoid such disasters?
The Six Qi preside over the year in sequence, involving both ascent and descent. If the ascent and descent fail to proceed, changes will occur in the Qi intersection, leading to violent stagnation that causes disease among the people. The Yellow Emperor wished to clarify the acupuncture treatments to save lives, hence his inquiry.
Qibo bowed twice and replied: Your question is truly insightful! I have heard my teacher (referring to Gui Yuqu) say that having understood the Heavenly Origin (the fundamental theory of Five Movements and Six Qi), one must thoroughly master acupuncture methods. This allows one to overcome stagnation and support the vital movements, tonify weakness and preserve true Qi, drain excess and remove surplus, thereby relieving people of this suffering.
"Heavenly Origin" refers to the *Tianyuanji Dalun* (Great Treatise on the Chronicle of Heavenly Origin). "Teacher" refers to Gui Yuqu. In the *Tianyuanji Dalun*, the Yellow Emperor said, "I wish for you to deduce and arrange them in order, so that they may be systematic." Gui Yuqu then explained them in detail. Thus, it says "having heard the teacher's words." Since one has understood the Heavenly Origin, to preemptively save lives, one must exhaustively apply acupuncture methods to eliminate this suffering.
Yellow Emperor said: I wish to hear the rest of your explanation.
(Meaning: I hope to hear the complete exposition on acupuncture methods.)
Qibo said: When the ascending motion fails to proceed, severe misfortune will arise. For instance, if Wood Qi desires to ascend but is obstructed by Tianzhu Star (Venus), and Wood Qi wishes to disperse its stagnation, it must wait for the appropriate time. At this juncture, one should needle the Jing-Well point of the Foot-Jueyin Liver Meridian.
When the Six Qi succeed each other, if the ascent fails to proceed, severe misfortune ensues. For example, in Chen or Xu years, when Taiyang Cold Water governs from above (Si Tian), Jueyin Wind Wood acts as the left interstitial Qi of Si Tian. Wood Qi desires to ascend but is obstructed by Tianzhu Star (representing Metal Qi), causing Wood to stagnate. To disperse this stagnation, one must wait for the appointed time, meaning the time when it holds its position. To support the movement and overcome stagnation to cure the disease, one should needle the Jing-Well point where the Foot-Jueyin Liver Meridian emerges.
If Fire Qi desires to ascend but is obstructed by Tianpeng Star (Mercury), and Fire Qi wishes to disperse its stagnation, it must also wait for the appropriate time. Both Ministerial Fire and Sovereign Fire should be treated by needling the Ying-Spring point of the Pericardium Meridian.
In Si or Hai years, when Jueyin Wind Wood governs from above, Shaoyin Sovereign Fire acts as the left interstitial Qi of Si Tian. In Chou or Wei years, when Taiyin Damp Earth governs from above, Shaoyang Ministerial Fire acts as the left interstitial Qi of Si Tian. Fire Qi desires to ascend but is obstructed by Tianpeng Star (representing Water Qi), causing Fire to stagnate. To disperse this stagnation, one must wait for the appointed time. To support the movement and overcome stagnation to cure the disease, both Shaoyin Sovereign Fire and Shaoyang Ministerial Fire should be treated by needling the Ying-Spring point of the Pericardium Meridian.
If Earth Qi desires to ascend but is obstructed by Tianshu Star (Jupiter), and Earth Qi wishes to disperse its stagnation, it must also wait for the appropriate time. One should then needle the Shu-Stream point of the Foot-Taiyin Spleen Meridian.
"Shu" sounds like "Yu," as used below.
In Zi or Wu years, when Shaoyin Sovereign Fire governs from above, Taiyin Damp Earth acts as the left interstitial Qi of Si Tian. Earth Qi desires to ascend but is obstructed by Tianshu Star (representing Wood Qi), causing Earth to stagnate. To disperse this stagnation, one must wait for the time when Earth Qi holds its position. To support the movement and overcome stagnation to cure the disease, one should needle the Shu-Stream point where the Foot-Taiyin Spleen Meridian pours into.
If Metal Qi desires to ascend but is obstructed by Tianying Star (Mars), and Metal Qi wishes to disperse its stagnation, it must also wait for the appropriate time. One should then needle the Jing-River point of the Hand-Taiyin Lung Meridian.
In Yin or Shen years, when Shaoyang Ministerial Fire governs from above, Yangming Dry Metal acts as the left interstitial Qi of Si Tian. Metal Qi desires to ascend but is obstructed by Tianying Star (representing Fire Qi), causing Metal to stagnate. To disperse this stagnation, one must wait for the time when Metal Qi holds its position. To support the movement and overcome stagnation to cure the disease, one should needle the Jing-River point where the Hand-Taiyin Lung Meridian travels through.
If Water Qi desires to ascend but is obstructed by Tianrui Star (Saturn), and Water Qi wishes to disperse its stagnation, it must also wait for the appropriate time. One should then needle the He-Sea point of the Foot-Shaoyin Kidney Meridian.
In Mao or You years, when Yangming Dry Metal governs from above, Taiyang Cold Water acts as the left interstitial Qi of Si Tian. Water Qi desires to ascend but is obstructed by Tianrui Star (representing Earth Qi), causing Water to stagnate. To disperse this stagnation, one must wait for the time when Water Qi holds its position. To support the movement and overcome stagnation to cure the disease, one should needle the He-Sea point where the Foot-Shaoyin Kidney Meridian enters.
Yellow Emperor said: The failure of ascent can be prepared for in advance. I wish to hear about the descent; can it also be prevented in advance?
Failure of ascent involves initial stagnation followed by eruption, with specific acupoints for needling, allowing for advance preparation. I wish to know if the descent can also be prevented in advance?
Qibo said: Having understood the ascent, one must necessarily comprehend the descent. The principles of ascent and descent can both be treated in advance. If Wood Qi desires to descend but is obstructed by Dijing Star (Venus), and cannot enter due to obstruction, the suppression leads to stagnation and eruption. Only after the obstructing Qi dissipates can it assume its position. The eruption during descent is as sudden as waiting for weather conditions. If it descends but does not go down, stagnation forms rapidly. Treatment for descent involves overcoming the element it conquers. One should needle the Jing-Well point where the Hand-Taiyin Lung Meridian emerges, and the He-Sea point where the Hand-Yangming Large Intestine Meridian enters.
"Jian" is pronounced as "qu," consistent with the rest and the following chapters.
Only when the left interstitial Qi fails to ascend does the right interstitial Qi fail to descend; thus, both can be treated in advance. For example, in Chou or Wei years, when Taiyang Cold Water is at the bottom (Zai Quan), Jueyin Wood Qi descends to become the left interstitial Qi of the earth. Wood Qi desires to descend but is obstructed by Dijing Star (Metal Qi), preventing entry. Failure to enter suppresses Wood. Suppression leads to stagnation and eruption, which only resolves when Metal Qi dissipates, allowing Wood to assume its position. This is "eruption during descent." As mentioned earlier, dispersing stagnation requires waiting for the time; here, the suddenness of eruption during descent is similar to the waiting period described previously. If it should descend but ultimately does not, it is "descent without going down." Ultimate failure to descend means one cannot wait for the time, and stagnation erupts quickly. Although the eruption is rapid, direct suppression is not advised; one must wait for the descent time to overcome the conquered element. The treatment method is to needle the Jing-Well point of the Hand-Taiyin Lung Metal Meridian. Since the Lung is the Zang organ and the Hand-Yangming Large Intestine is its Fu organ, one should additionally needle the He-Sea point of the Hand-Yangming Large Intestine Meridian.
If Fire Qi desires to descend but is obstructed by Dixuan Star (Mercury), and cannot enter due to obstruction, suppression leads to stagnation and eruption, which resolves when Water Qi dissipates. One should overcome the conquered element to disperse the stagnation. Needle the Jing-Well point of the Foot-Shaoyin Kidney Meridian and the He-Sea point of the Foot-Taiyang Bladder Meridian.
In Yin or Shen years, when Jueyin Wind Wood is at the bottom, Shaoyin Sovereign Fire descends to become the left interstitial Qi of the earth. Fire Qi desires to descend but is obstructed by Dixuan Star (Water Qi), preventing entry. Suppression of Fire leads to stagnation and eruption, resolving when Water Qi dissipates. At this time, overcome the conquering Water Qi to disperse the stagnant Fire Qi. Needle the Jing-Well point of the Foot-Shaoyin Kidney Water Meridian. Since the Kidney is the Zang organ and the Foot-Taiyang Bladder is its Fu organ, additionally needle the He-Sea point of the Foot-Taiyang Bladder Meridian.
If Earth Qi desires to descend but is obstructed by Dicang Star (Jupiter), and cannot go down due to obstruction, suppression leads to stagnation and eruption, resolving when Wood Qi dissipates, allowing entry. Overcome the conquered element to disperse the stagnation. Needle the Jing-Well point of the Foot-Jueyin Liver Meridian and the He-Sea point of the Foot-Shaoyall Gallbladder Meridian.
In Mao or You years, when Shaoyin Sovereign Fire is at the bottom, Taiyin Damp Earth descends to become the left interstitial Qi of the earth. Earth Qi desires to descend but is obstructed by Dicang Star (Wood Qi), preventing downward movement, suppressing Earth. Suppression leads to stagnation and eruption, resolving when Wood Qi dissipates, allowing Earth to enter. At this time, overcome the conquering Wood Qi to disperse the stagnant Earth Qi. Needle the Jing-Well point of the Foot-Jueyin Liver Wood Meridian. Since the Liver is the Zang organ and the Gallbladder is the Fu organ, additionally needle the He-Sea point of the Foot-Shaoyang Gallbladder Meridian.
If Metal Qi desires to descend but is obstructed by Ditong Star (Mars), and cannot go down due to obstruction, suppression leads to stagnation and eruption, resolving when Fire Qi dissipates, allowing entry. Overcome the conquered element to disperse the stagnation. Needle the Jing-Well point emerging from the Pericardium Meridian and the He-Sea point entering the Hand-Shaoyang Sanjiao Meridian.
In Si or Hai years, when Shaoyang Ministerial Fire is at the bottom, Yangming Dry Metal descends to become the left interstitial Qi of the earth. Metal Qi desires to descend but is obstructed by Ditong Star (Fire Qi), preventing downward movement. Fire suppression causes Metal stagnation and eruption, resolving when Fire Qi dissipates, allowing Metal to enter. At this time, overcome the conquering Fire Qi to disperse the stagnant Metal Qi. Needle the Jing-Well point emerging from the Pericardium Fire Meridian. Since the Pericardium and Sanjiao are exterior-interior pairs, additionally needle the He-Sea point entering the Hand-Shaoyang Sanjiao Meridian.
If Water Qi desires to descend but is obstructed by Difou Star (Saturn), and cannot go down due to obstruction, suppression leads to stagnation and eruption, resolving when Earth Qi dissipates, allowing entry. Overcome Earth to disperse the stagnation. Needle the Jing-Well point of the Foot-Taiyin Spleen Meridian and the He-Sea point of the Foot-Yangming Stomach Meridian.
In Zi or Wu years, when Yangming Dry Metal is at the bottom, Taiyang Cold Water descends to become the left interstitial Qi of the earth. Water Qi desires to descend but is obstructed by Difou Star (Earth Qi), preventing downward movement. Earth suppression causes Water stagnation and eruption, resolving when Earth Qi dissipates, allowing Water to enter. At this time, overcome the conquering Earth Qi to disperse the stagnant Water Qi. Needle the Jing-Well point of the Foot-Taiyin Spleen Earth Meridian. Since the Spleen is the Zang organ and the Stomach is the Fu organ, additionally needle the He-Sea point of the Foot-Yangming Stomach Meridian.
The previous section discussed ascent failing to proceed, treating the stagnation of the original Qi. This section discusses descent failing to go down, treating the conquering Qi. These are established teaching principles, illustrating that acupuncture treatment should not be dogmatic.
Yellow Emperor said: The arrival of the Five Movements has early and late timings, with ascending and descending movements and interactions, subject to acceptance and suppression. Can you explain the relevant acupuncture methods?
The previous text discussed the failure of Wood, Fire, Earth, Metal, and Water to ascend and descend properly from above, below, left, and right. Thus, it states that the arrival of the Five Movements has early and late timings, related to ascending/descending and left/right interactions, subject to constraint and depression, resulting in specific acupuncture points. Can you explain the principle of these acupuncture methods?
Qibo said: One should target the source of transformation. Therefore, for Excess (overabundant movement), one drains it; for Deficiency (insufficient movement), one tonifies it. For Excess, one sequentially suppresses the stagnation, targeting the source of the movement's transformation to break the stagnant Qi. For Deficiency, one supports and supplements to bolster the vital movement and avoid empty pathogenic factors. The methods for supplementation and extraction originate from the *Mi Yu* (Secret Discourse).
The *Liuyuan Zhengji Dalun* states: "Break the stagnant Qi, supplement the source of transformation." The source of transformation is the source of biological generation; hence, it is said to target the source of transformation. Therefore, for Excess, one drains it; for Deficiency, one supplements it. "Draining Excess" means sequentially suppressing the stagnation, targeting the source of the Five Movements' transformation to break the stagnant Qi. "Supplementing Deficiency" means supporting and supplementing insufficiency to bolster the vital movement and avoid empty pathogenic factors. In the subsequent *Benbing Lun* (Treatise on Root Diseases), Qibo provides notes on the *Xuanzhu Mi Yu*, hence it is said that the methods of supplementation and extraction will appear in the *Mi Yu*.
The above discusses the failure of upper, lower, left, and right interstitial Qi to ascend and descend, each with specific acupuncture methods.
Yellow Emperor asked: The acupuncture for ascent and descent aims to grasp the essentials. I wish to hear about the Si Tian (Heavenly Governor) Qi failing to migrate into its proper position on time, causing the governing transformation to lose its regular administration. Consequently, the transformations of all things may become chaotic, bringing disease to the people. Can this be prevented in advance? To save the masses, I wish to hear the explanation.
The previous text discussed specific acupuncture points for failure of ascent and descent, stating that acupuncture for ascent and descent grasps the essentials. Each year, the Si Tian Qi, upon reaching its time, fails to migrate into position, causing the governing transformation to lose its five constant administrations. Consequently, the transformations of all things may become chaotic. Since the timing is incorrect, it inevitably brings disease to the people. To save the masses, I inquire again.
Qibo bowed twice and said: Your question is indeed thorough! You have articulated the highest principles. Your sage compassion and desire to save the living beings move me. I will fully expound this Dao, clarifying the profound mysteries.
The Yellow Emperor, thinking of compassion for the masses and exploring the highest principles, Qibo, praising this, expounded upon it.
If the previous year's Taiyang Cold Water Qi lingers (re-publishes), it prevents the current year's Jueyin from migrating into position. Failure to migrate causes the righteous Qi to block upwards. One should drain the flowing (Ying-Spring) points of the Foot-Jueyin Meridian.
In Si or Hai years, Jueyin Wind Wood governs from above; the previous year's Si Tian was Taiyang in Chen/Xu years. Once a year ends, if Taiyang has residual excess Qi that re-publishes, Jueyin cannot migrate into position. Failure to migrate causes Wood Qi to block upwards, with Jueyin Qi stagnating and unable to extend. Thus, one should drain the Ying-Spring points of the Foot-Jueyin Meridian. Human meridian Qi emerges at Jing-Well, flows at Ying-Spring, pours at Shu-Stream, travels at Jing-River, and enters at He-Sea. "Flowing" refers to Ying-Spring, Shu-Stream, and Jing-River points; the following follows this pattern.
If the previous year's Jueyin Wind Wood Qi lingers, it prevents the current year's Shaoyin from migrating into position. Failure to migrate causes Qi to remain upwards. One should needle the flowing (Ying-Spring) points of the Pericardium Meridian.
In Zi or Wu years, Shaoyin Sovereign Fire governs from above; the previous year's Si Tian was Jueyin in Si/Hai years. Once a year ends, if Jueyin has residual excess Qi that re-publishes, Shaoyin cannot migrate into position. Failure to migrate causes Fire Qi to remain upwards, with Shaoyin Qi stagnating and unable to extend. Thus, one should needle the Ying-Spring points of the Pericardium Meridian.
If the previous year's Shaoyin Sovereign Fire Qi lingers, it prevents the current year's Taiyin from migrating into position. Failure to migrate causes Qi to remain upwards. One should needle the flowing (Ying-Spring) points of the Foot-Taiyin Meridian.
In Chou or Wei years, Taiyin Damp Earth governs from above; the previous year's Zi/Wu years had Shaoyin residual excess Qi re-publishing, preventing Taiyin from migrating into position. Failure to migrate causes Earth Qi to remain upwards, with Taiyin Qi stagnating and unable to extend. Thus, one should needle the Ying-Spring points of the Foot-Taiyin Meridian.
If the previous year's Taiyin Damp Earth Qi lingers, it prevents the current year's Shaoyang from migrating into position. Failure to migrate causes Qi to be blocked and uncommunicated. One should needle the flowing (Ying-Spring) points of the Hand-Shaoyang Meridian.
In Yin or Shen years, Shaoyang Ministerial Fire governs from above; the previous year's Chou/Wei years had Taiyin residual excess Qi re-publishing, preventing Shaoyang from migrating into position. Failure to migrate causes Fire Qi to be blocked and uncommunicated, stagnating and unable to extend. Thus, one should needle the Ying-Spring points of the Hand-Shaoyang Meridian.
If the previous year's Shaoyang Ministerial Fire Qi lingers, it prevents the current year's Yangming from migrating into position. Failure to migrate causes Qi to not communicate upwards. One should needle the flowing (Ying-Spring) points of the Hand-Taiyin Meridian.
In Mao or You years, Yangming Dry Metal governs from above; the previous year's Yin/Shen years had Shaoyang residual excess Qi re-publishing, preventing Yangming from migrating into position. Failure to migrate causes Yangming Metal Qi to fail to communicate upwards, stagnating and unable to extend. Thus, one should needle the Ying-Spring points of the Hand-Taiyin Meridian. Hand-Taiyin belongs to Metal.
If the previous year's Yangming Dry Metal Qi lingers, it prevents the current year's Taiyang from migrating into position. Failure to migrate causes repeated blocking of Qi. One should needle the flowing (Ying-Spring) points of the Foot-Shaoyin Meridian.
In Chen or Xu years, Taiyang Cold Water governs from above; the previous year's Mao/You years had Yangming residual excess Qi re-publishing, preventing Taiyang from migrating into position. Failure to migrate causes the Taiyang of the previous year's terminal phase and the Taiyang of the current year's Si Tian to repeatedly block Qi. "Re-" means repetition. Taiyang double-stagnation necessitates needling the Ying-Spring points of the Foot-Shaoyin Meridian. Foot-Shaoyin belongs to Water.
Yellow Emperor said: Regarding failure to migrate into position, I have understood the key. I wish to hear about failure to withdraw. I want to suppress the remaining excess, preventing errors. Can you clarify this?
The previous text discussed failure to migrate into position; the Yellow Emperor now seeks detailed clarification on the meaning of failure to withdraw.
Qibo said: When Qi is excessively abundant and re-publishes as the governing Qi, this is called "failure to withdraw." This prevents Earth Qi from transforming subsequently, so the new Si Tian Qi cannot migrate into position, continuing to publish its transformation as before.
Failure to withdraw occurs when Qi is excessively abundant, and the next year it continues to act as the publishing Qi. This is called failure to withdraw. If Heavenly Qi does not withdraw, Earth Qi cannot transform subsequently to migrate into position. Since Earth Qi cannot transform subsequently, the new Si Tian Qi cannot migrate into position, continuing to publish its transformation as before. Thus, failure to withdraw is the cause of failure to migrate, and failure to migrate is the cause of failure to withdraw.
In Si or Hai years, if the heavenly numbers are excessive, Jueyin fails to withdraw. Wind moves upwards, Wood transformation spreads across heaven. One should needle the He-Sea points (entering) of the Foot-Jueyin Meridian.
For example, in Si or Hai years, if heavenly numbers are excessive, Jueyin fails to withdraw. Due to failure to withdraw, the Zi/Wu year climate still governs heaven. Wind moves upwards, Wood transformation spreads across heaven, indicating Jueyin Qi is excessive. One should needle the He-Sea points of the Foot-Jueyin Meridian to drain it.
In Zi or Wu years, if heavenly numbers are excessive, Shaoyin fails to withdraw. Heat moves upwards, residual Fire transformation spreads across heaven. One should needle the He-Sea points (entering) of the Hand-Jueyin Pericardium Meridian.
Whenever the current year's Si Tian Qi is excessive and fails to withdraw, the next year's Si Tian Qi fails to migrate into position. The following principles follow this pattern. Hand-Jueyin is the Pericardium; needling is used to drain excess Heat and Fire.
In Chou or Wei years, if heavenly numbers are excessive, Taiyin fails to withdraw. Dampness moves upwards, Rain transformation spreads across heaven. One should needle the He-Sea points (entering) of the Foot-Taiyin Meridian.
In Yin or Shen years, if heavenly numbers are excessive, Shaoyang fails to withdraw. Heat moves upwards, Fire transformation spreads across heaven. One should needle the He-Sea points (entering) of the Hand-Shaoyang Meridian.
The Qi is similar to Shaoyin. Previously, Sovereign and Ministerial Fire were both treated by needling the Pericardium; here they differ. Although the acupoints differ, the principle is the same.
In Mao or You years, if heavenly numbers are excessive, Yangming fails to withdraw. Metal moves upwards, Dryness transformation spreads across heaven. One should needle the He-Sea points (entering) of the Hand-Taiyin Meridian.
In Chen or Xu years, if heavenly numbers are excessive, Taiyang fails to withdraw. Cold moves upwards, Freezing Water transformation spreads across heaven. One should needle the He-Sea points (entering) of the Foot-Shaoyin Meridian.
Thus, when Heaven and Earth Qi are逆乱 (disordered), they transform into human diseases. By following the legal acupuncture methods, one can preemptively calm [the disease].
Summarizing the above, the failure of the Six Qi to migrate into position or withdraw causes Heaven and Earth Qi to become disordered, transforming into human diseases. By following the legal acupuncture methods, [the condition] can be calmed. The above discusses the specific acupuncture methods for failures in migration and withdrawal due to misplaced timing in the central positions above and below.
Yellow Emperor asked: If the Rigid and Flexible Heavenly Stems lose their positions, do the Heavenly Movement Qi become entirely deficient? Will this bring disease to the people, and can it be calmed?
The previous text discussed ascent, descent, migration, and withdrawal, referring to the Six Qi of Si Tian. The Yellow Emperor now asks about the Qi of Heavenly Stems, which transform the Five Movements through Rigid and Flexible interactions. If the Rigid and Flexible Stems lose their positions, do the Five Movement Qi of Si Tian become entirely deficient? Will this truly become disease, and can it be calmed?
Qibo said: Your question is profound! It elucidates the hidden principles. The overlapping shifts of Heaven and Earth lead to epidemics after three years. This is the visible root, and there must be an escape route.
The Five Movements and Six Qi are the overlapping shifts of Heaven and Earth. Bringing disease to the people refers to the formation of epidemics after three years. The formation of epidemics after three years is what is meant by the visible root. There must be an escape route, allowing for calming [the disease].
For example, in a Jia-Zi year, if Rigid and Flexible are lost, and the Rigid does not correct itself while the Flexible stands alone and suffers deficiency, the seasonal order will not function, and musical tones will not align. After three years, a major epidemic will occur. Examining its severity and depth, if the disease is about to arrive, it can be treated with acupuncture. One should first needle the Shenshu (BL23) point, and three days later, needle the Shu-Stream point of the Foot-Taiyin Spleen Meridian. In another case, if the lower position Ji-Mao Qi does not arrive, leaving Jia-Zi isolated, after the next three years, a Earth Li (pestilence) will occur. The methods of tonification and drainage are exactly the same as for Jia-Zi. After needling, one should avoid night travel and long journeys, keeping clean for seven days, practicing purity and fasting. For those who have had chronic kidney disease, at the Yin hour, facing south, with a calm and undisturbed mind, contemplate and hold the breath for seven cycles, extending the neck and swallowing Qi smoothly, as if swallowing a hard object. After seven cycles, swallow the saliva under the tongue numerous times.
Jia, Bing, Wu, Geng, Ren are Rigid Stems; Yi, Ding, Ji, Xin, Gui are Flexible Stems. Zi, Yin, Chen, Wu, Shen, Xu are Rigid Branches; Chou, Mao, Si, Wei, You, Hai are Flexible Branches. The following discusses Rigid and Flexible Stems. Jia, Bing, Geng, Ren, Wu are in the upper heavenly position, being Rigid. Jia combines with Ji, Bing with Xin, Geng with Yi, Ren with Ding, Wu with Gui. Ji, Xin, Yi, Ding, Gui are in the lower earthly position, being Flexible. Regarding the Six Qi, Zi, Yin, Chen, Wu, Shen combine with the five Rigid Stems. If Zi governs from above, Mao is at the bottom; if Yin governs from above, Si is at the bottom; if Chen governs from above, Wei is at the bottom; if Wu governs from above, You is at the bottom; if Shen governs from above, Hai is at the bottom. Since Zi, Yin, Chen, Wu, Shen are the upper Si Tian positions, combining with Mao, Si, Wei, You, Hai in the lower earthly positions, the Six Qi combine with the Five Movements, excluding Chou and Xu. If the seasonal order does not function and heavenly timing loses control, an epidemic arises after three years. If earthly timing loses control, a pestilence arises after three years, each with specific tonification and drainage treatments.
Stems and Branches begin with Jia-Zi. Assuming Jia-Zi governs from above, Jia represents Earth Movement. Jia combines with Ji; Jia is Rigid, Ji is Flexible. In Zi-Wu years, Shaoyin Sovereign Fire governs from above, and Mao-You years, Yangming Dry Metal is at the bottom. If Jia-Ji and Zi-Mao experience Rigid-Flexible loss, with the Rigid not correcting and the Flexible standing alone in deficiency, the seasonal order fails to function. Consequently, the minor/major pentatonic tones and yin/yang hexachords do not match the annual movement, hence "not following." With such annual movements, in the years of Jia, Yi, and Bing, a major epidemic will occur, causing disease among the people. Examining the slightness or severity of the stagnation, and the depth or shallowness of the disease, if the disease is about to arrive, it can be treated with acupuncture. One should first needle the Shenshu (BL23) point, and three days later, needle the Shu-Stream point of the Foot-Taiyin Spleen Meridian. The reason is that Bing represents Water Movement, hence tonifying Shenshu; Jia represents Earth Movement, hence tonifying Foot-Taiyin. Jia and Ji both represent Earth Movement. In Zi-Wu Si Tian, Mao-You are at the bottom, hence discussing the lower position of Ji-Mao. The lower position refers to the Zai Quan (At the Bottom) position. In cases of Rigid-Flexible loss, there is also the scenario where the lower position Ji-Mao Qi does not arrive, leaving Jia-Zi isolated. After the next three years, Earth Li (pestilence) will occur. Disease from Heavenly Qi is Epidemic (Yi); disease from Earthly Qi is Pestilence (Li). Yi affects Qi, Li affects Form. The methods of tonification and drainage are exactly the same as Jia-Zi: first tonify Shenshu, then needle Foot-Taiyin, known as the same method. After needling, avoid night travel and long journeys to nourish the body; keep clean for seven days, practicing purity and fasting to nourish the mind. Epidemics and pestilences enter through deficiency; hence, "all coming from within": if a person has had chronic kidney disease,