《黃帝內經素問補註釋文》Vol. 34

The Yellow Emperor asked, “I have heard that wind pathogen is the beginning of all kinds of illness. How should it be treated with acupuncture?”

“Beginning” means the start.

Qibo replied, “When wind pathogen enters the body from outside, it can cause chills, sweating, headache, heaviness in the body, and aversion to cold.

After wind pathogen invades, the couli—the patterns and pores between the skin and muscles—close, trapping Yang Qi inside. Cold pathogen then enters from outside. The two contend with one another, and Ying Qi and Wei Qi—the Qi that circulates through the body and protects it—lose their proper paths. This is why these symptoms appear.

Treatment should target Fengfu (Wind Mansion). Fengfu lies one cun inward from the hairline at the back of the neck. A cun is a measurement based on the patient’s own body proportions. The point is in the hollow at the midline, where the Governing Vessel meets the Foot Taiyang channel. The needle may be inserted four fen. If moxibustion is used, apply five cones of moxa; each burning cone counts as one application.

A note from the revised commentary: According to the annotations in the Discussion of the Acupoints and the Discussion of the Channels and Acupoints, the location of Fengfu is the same as that recorded in the Jia Yi Jing. However, the description here—where it is said to be the meeting point of the Governing Vessel and the Foot Taiyang channel, and to receive five cones of moxa—actually refers to Fengmen, also called Refu. The original text should read: Fengmen is the meeting point of the Governing Vessel and the Yangwei Vessel. Insert the needle for the time it takes to breathe three times; do not use moxibustion.

Treatment should restore balance between Yin and Yang: supplement what is deficient and drain what is excessive. Acupuncture must follow the principles of nature: drain what is replete and supplement what is deficient. This is the general rule.

If wind pathogen is severe and the neck and nape are painful, needle Fengfu. Fengfu lies above the upper vertebra. Here, “upper vertebra” means Dazhui, located one cun inward from the hairline.

If wind pathogen is severe and causes sweating, apply moxibustion at Yixi. Yixi lies about three cun to either side of the spinal column on the back. Press the area with a hand and have the patient make the sound “yixi.” If movement can be felt beneath the hand, the point has been located.

Yixi lies three cun to either side of the spine, below the sixth vertebra and along the inner edge of the scapula. It is a point where the Qi of the Foot Taiyang channel emerges. The needle may be inserted six fen and retained for the time it takes to breathe seven times. If moxibustion is used, apply five cones. The name Yixi comes from the sound the patient makes when the point is pressed. “Bo” is the pronunciation of the character used here.

For aversion to wind caused by wind pathogen, needle the brow. This refers to Zanzhu, located in the hollow at the inner end of the eyebrow, where a pulse can be felt beneath the fingers.

At places reached by the Qi and blood of the Taiyang meridian, acupuncture may penetrate three fen, measured in proportional units based on the patient’s own body. If moxibustion is used, apply three cones, with each cone burned once.

For stiff neck, the treatment site is between the transverse bones above the shoulder. This refers to the Quepen point, located in the hollow of the transverse bone above the shoulder. At places reached by the Qi and blood of the Hand Yangming meridian, acupuncture may penetrate two fen, with the needle retained for seven breaths, or about seven of the patient’s breaths. If moxibustion is used, apply three cones. Inserting the needle too deeply can make breathing difficult.

The New Collation says: In the annotated edition of the “Qi Fu Lun,” this reads “Foot Yangming,” whereas here it reads “Hand Yangming.” On closer examination, the Qi and blood of both the Hand and Foot meridians pass through this area, which is why Wang Bing’s commentary mentions both meridians.

During treatment, have the patient swing the arm and bend and straighten the elbow, then apply moxibustion at the midpoint of the spine level with the tip of the elbow. Here, “yu” is read as “swing” and means to move the arm. Stiff neck is treated not only between the transverse bones above the shoulder; moxibustion should also be applied at the midpoint of the spine. To locate it, have the patient swing the arm and bend the elbow, then measure from below the nape to the point level with the elbow tip and take the midpoint. This point is called Yangguan. It lies below the sixteenth vertebra, where the Qi of the Governor Vessel emerges. Acupuncture may penetrate five fen; if moxibustion is used, apply three cones.

The New Collation says: The Jia Yi Jing contains no record of a “Yangguan point.”

When the soft area below the ribs pulls toward the lower abdomen, causing pain and distension, the Yixi point may be needled. “Miao” refers to the softer hollow on either side of the spine; “lower abdomen” refers to the area below the navel.

For lower back pain so severe that the patient cannot turn, with sharp pain pulling into the genitals and testicles, needle the Eight Liao points and the area above the site of pain. The Eight Liao lie in the hollows at the junction of the lower back and the buttocks and sacral area. They are sometimes called the Nine Liao, but examination of the bones and the Zhonggao Kongxue Jing confirms that there are eight Liao points, not nine. “Fen” refers to the hollows between the muscles and tendons of the lower back and buttocks.

For mouse fistula, a condition involving swollen lymph nodes in the groin, accompanied by alternating chills and fever, the Hangu point may also be needled. Hangu lies in the hollow on the outer side of the knee, between the knee bones, where the knee bends and straightens. Cold is prone to settle there, hence the name “Cold Residence.” “Jie” means a gap between bones or joints; “ying” means deep, indicating that the needle should be inserted deeply to reach the corresponding area.

To locate a point on the upper outer side of the knee, have the patient bend forward as if bowing, so that the outer side of the knee opens up. To locate a point on the sole, have the patient kneel, bringing the hollow in the sole fully into view and keeping it steady.

The Conception Vessel begins below the Zhongji point, ascends past the edge of the pubic hair, and travels upward along the inner abdomen. It passes through Guanyuan and reaches the throat, then ascends to the lower jaw, follows the face, and enters the eyes.

The New Collation says: Neither the Nanjing nor the Jia Yi Jing contains the six characters “then ascends to the lower jaw, follows the face, and enters the eyes.”

The Chong vessel begins at Qijie, runs alongside the Foot Shaoyin channel, ascends along both sides of the navel, and then disperses in the chest.

The Ren vessel and the Chong vessel both belong to the extraordinary vessels, which are not directly included among the twelve regular channels. The Ren vessel ascends from the midline of the navel, while the Chong vessel ascends along either side of it. “Zhongji” here is the acupoint four cun below the navel. “Below Zhongji” refers to a course that rises from within the lower abdomen below Zhongji and emerges on the outside near the pubic hairline; it does not mean that the Chong vessel originally begins at the pubic hairline. “Guanyuan” is the acupoint three cun below the navel. “Qijie” is the name of an acupoint, located on either side of the pubic hairline, about one cun above the groin.

Saying that the Chong vessel begins at Qijie means that it runs alongside the Ren vessel from within the lower abdomen and, upon reaching Qijie, ascends along the abdomen. The Acupuncture Classic records that the Chong vessel is where the Qi and blood of the twelve channels converge. It begins below the kidneys together with the collaterals of the Foot Shaoyin channel, and emerges at Qijie. It also says that the Chong and Ren vessels both begin in the Baozhong, the place within the abdomen where a fetus develops, and ascend along the inside of the spine, serving as pathways where the Qi and blood of the channels and collaterals converge. The portions that run superficially along the body ascend along the abdomen, eventually meeting at the throat and branching to connect with the lips and mouth. When Qi and blood are abundant, the skin becomes warm; when blood is in excess, it nourishes the skin and fine body hairs grow. This shows that the Ren vessel ascends from within the lower abdomen, passes below Zhongji, and runs inside Qijie.

When the Ren vessel is diseased, men may develop accumulations within the abdomen or the seven types of shan disorder, while women may experience vaginal discharge or masses and accumulations in the abdomen. When the Chong vessel is diseased, there may be rebellious Qi and tightness in the abdomen. When the Du vessel is diseased, the back may become stiff and the body may arch backward.

The Du vessel also belongs to the extraordinary vessels. The Ren, Chong, and Du vessels share one source and divide into three branches, so some medical classics also call the Chong vessel the Du vessel. Ancient diagrams of the channels say that the Ren vessel running along the back is called the Du vessel, while the one that ascends directly from the lower abdomen is called the Ren vessel, and is sometimes also called the Du vessel. These names distinguish the vessels according to whether their course runs along the back or the abdomen, and whether they belong to Yin or Yang. The Ren vessel ascends from the Baozhong, passes through the Dai vessel, crosses the navel, and continues upward…

In men, illness may give rise to internal masses, the seven kinds of hernia, and other disorders. In women, illness may give rise to abnormal vaginal discharge and abdominal masses. “Abnormal vaginal discharge” refers to pathological secretions in women; “abdominal masses” refers to accumulations or lumps in the abdomen.

The Penetrating Vessel (Chongmai) runs upward alongside the navel, parallel to the Foot Shaoyin channel, and reaches the chest. When the Penetrating Vessel is diseased, symptoms may include Qi surging upward and tightness in the abdomen. The Governing Vessel (Dumai) runs upward within the spine. When it is diseased, symptoms may include rigidity of the back and the body bending backward.

The Governing Vessel begins below the lower abdomen, at the center of the bone; in women, it enters and connects with the opening of the ting (the orifice in the genital region).

Here, “begins” does not mean the vessel’s original source, just as the Conception Vessel (Renmai) and Penetrating Vessel are said to begin in the womb. The Governing Vessel actually originates below the kidneys. After reaching the lower abdomen, it runs downward to the center of the encircling bone at the waist. To say that it “connects with the opening of the ting” means the deep part of the genital region, near the anterior genital point. Because the genital ting connects with the interior, it is called “connected to the ting.” The opening of the ting is the end of the urinary passage.

“Opening” refers to the deep part of the genital region. Above this deep part is the urinary opening; “end” means that the genital ting lies at the upper end of the urinary opening. The Governing Vessel runs here from the center of the encircling bone.

A collateral branch of the Governing Vessel runs along the genitals, joins between the anterior and posterior orifices, and then curves around behind the posterior orifice.

The collateral branches of the Governing Vessel diverge from the end of the urinary passage and run separately downward along the genitals, then join between the anterior and posterior orifices. Here, “between” means the space between the anterior and posterior orifices. Beyond this space, the branches separate again and curve around behind the posterior orifice.

The collateral branch passes around the buttocks and reaches the point where the collateral branches of the Foot Shaoyin and Foot Taiyang channels meet. It then runs upward along the Foot Shaoyin channel, passes along the back edge of the inner thigh, penetrates the spine, and connects with the kidneys.

“Separate” means that the collateral branches diverge and run independently. The collateral of the Foot Shaoyin channel runs upward from the back edge of the inner thigh, penetrates the spine, and connects with the kidneys. Among the collaterals of the Foot Taiyang channel, an outer branch follows the hip joint area, connects with the outer thigh, and runs downward. A middle branch runs downward through the buttocks to the hollow behind the knee, where it meets the outer branch. Thus, the collateral branch of the Governing Vessel reaches the point where the middle collaterals of the Foot Shaoyin and Foot Taiyang channels meet, then runs upward along the Foot Shaoyin channel, passes along the back edge of the inner thigh, penetrates the spine, and connects with the kidneys. The New Collation states: “The character jiao in ‘each runs independently through the jiao’ may be erroneous.”

The Governing Vessel also connects with the Foot Taiyang channel. The Foot Taiyang channel begins at the inner corner of the eye, runs upward across the forehead, meets at the crown, enters and connects with the brain, then turns back out. A branch runs downward to the nape, follows the inner side of the shoulder blades and both sides of the spine to the waist, enters and runs along the muscles beside the spine, and connects with the kidneys.

The Governing Vessel then curves around the buttocks and runs upward again.

In men, the Governing Vessel runs downward along the penis and reaches the space between the anterior and posterior orifices; in women, it follows the same course. As for the Governing Vessel’s direct upward course through the lower abdomen… [The original text ends here.]

This passage mainly explains that although the Chong, Ren, and Du vessels have different names, their routes and functions are interconnected. For this reason, some ancient texts discuss their patterns of illness and methods of treatment together.

One vessel runs upward from the center of the body, passing through the heart and throat to the area of the chin and lips; another route descends from the inner corner of the eye. The main trunk of the Du vessel rises from the sacrum, travels within the spine, and reaches the nose. Yet another route ascends straight from the lower abdomen, passing through the center beneath the eyes, and follows the same course as the Ren vessel. Thus, the route associated here with the Du vessel also includes parts of the courses of the Ren and Chong vessels. The Ren, Chong, and Du vessels have different names, but arise from one source and branch from one another.

When these vessels are affected, symptoms may include a surge from the lower abdomen up into the chest and heart, pain, and even difficulty both urinating and defecating. This is called “Chong hernia,” a disorder marked by Qi surging upward from the lower abdomen. Its symptoms resemble those described in the passage on the Ren vessel, showing that although the Du vessel has a separate name, it is closely related to the Chong and Ren vessels. Each of the three, however, has its own emphasis, so they should not simply be treated as identical. If they were one and the same vessel with no difference in function, illness would cause simultaneous pain in the heart and back, rather than only Qi surging toward the heart and producing hernia symptoms.

Female infertility, urinary retention or difficulty urinating, hemorrhoids, involuntary urination, and dryness of the throat are also associated with these vessels. The Chong and Ren vessels both ascend from the lower abdomen to the throat. The Du vessel runs through the genital region, joins the perineum, and passes around the buttocks, so these areas may also develop related symptoms.

The name “Ren vessel” reflects its capacity to sustain and nourish the female body. The text therefore says that when the Ren vessel develops these disorders, a woman may become infertile. The name “Chong vessel” reflects the upward surging quality of its Qi; accordingly, the text says that illness may surge from the lower abdomen to the heart. The name “Du vessel” refers to its role in governing the other vessels and connecting them with the sea of the channels. The three vessels each have their own functions, yet share a source and divide into three branches. The classics sometimes discuss them as interconnected, which may at first seem contradictory; in fact, they intersect and are closely related.

The text also says: “When the Du vessel is diseased, treat the Du vessel; the treatment site is above the bone, and in severe cases treatment is applied below the navel.” The sites described here also fall within the region of Ren vessel points, further showing that although the Chong, Ren, and Du vessels have different names, they are interconnected in practice.

“Above the bone” refers to the Qugu point, located above the pubic bone at the center of the pubic hairline. It is where the Ren vessel meets the Foot Jueyin channel. The needle may be inserted one and a half cun, and three moxa cones may be applied. “Below the navel” refers to the Yinjiao point, located one cun directly below the navel. It is where the Ren vessel meets the Yin Chong vessel. The needle may be inserted eight fen, and five moxa cones may be applied.

For a hoarse voice or obstructed breathing, treat the area at the center of the hollow between the two clavicles. This means the midpoint between the hollows on either side, namely Tiantu (Heavenly Prominence), the depression below the Adam’s apple. Tiantu lies in a hollow four cun below the Adam’s apple and is where the Yin Linking Vessel meets the Conception Vessel. Insert the needle with its tip pointing downward, to a depth of one cun, and retain it for seven breaths. Alternatively, apply three cones of moxa, each cone made from one portion of moxa wool.

When Qi surges upward into the throat, treat the area that gradually rises and lies along both sides of the jaw. The Yangming meridian ascends along the jaw and encircles the lips, so this area beside the jaw is called “Jian”; here it refers to Daying (Great Welcome). Daying lies in the hollow one cun and three fen from the edge of the bone at the front of the bent jaw. A pulse can be felt there; it is where the Qi and Blood of the Foot Yangming meridian emerge. The needle may be inserted to a depth of three fen and retained for seven breaths. Alternatively, apply three cones of moxa.

For stiffness and pain in the knee that make it impossible to straighten the leg, treat the Jian area. Jian is on the middle outer side of the thigh, beside the thigh bone and below the transverse bone. When standing, gently rock the thigh to find the place where the tendons and vessels pulse and respond to the hand.

For knee pain while sitting, treat the Ji area, where the two sides of the hip bone join.

For heat in the knee while standing, with pain as though the joint were about to come apart, treat the Hai joint. Hai refers to the knee joint. Another interpretation takes this to mean pain that pulls at the knee when rising. The wording differs, but both interpretations concern pulling pain in the knee when standing up.

For knee pain that extends to the big toe, treat the Guo area. Guo is the bend behind the knee, where Weizhong (Middle of the Crook) is located. A pulse can be felt at the back of the knee; this is where the Qi and Blood of the Foot Taiyang meridian converge. The needle may be inserted to a depth of five fen and retained for seven breaths. Alternatively, apply three cones of moxa.

For knee pain while sitting, with a sensation that something is hidden or pressing inside, treat the Guan area. Guan lies above the hollow behind the knee and behind the Jian area. When standing, pressure there makes the tendons and vessels move and respond to the hand.

For knee pain so severe that the leg cannot bend or straighten, treat the inner side of the back, referring to Dazhu (Great Shuttle). Use the same needling and moxibustion methods as for “Qixue” (Qi Point).

For knee pain that extends along the shin and feels as though the bone might break, needle the Yuliao point on the Yangming meridian. Here, this specifically means Zusanli (Leg Three Miles).

When there is pain in the knee, with a sensation as though it were detached from the body, treat it by needling the Ying points of the Foot Taiyang and Foot Shaoyin channels. These are the points where channel Qi flows relatively shallowly and which correspond to Water.

The Ying point of the Foot Taiyang channel is Tonggu, located in the hollow on the outer side of the little toe, in front of its joint. The needle may be inserted two fen, measured by the proportional scale of the patient’s body, and retained for five breaths; three moxa cones may also be applied. The Ying point of the Foot Shaoyin channel is Rangu, in the hollow beneath the prominent bone in front of the inner ankle. The needle may be inserted three fen and retained for three breaths; three moxa cones may also be applied.

If the lower legs feel sore, weak, and unable to support prolonged standing, treat the Luo point of the Foot Shaoyang channel. The New Collation says: according to the Jia Yi Jing, the Luo point of the Foot Shaoyang channel lies five cun above the outer ankle. The character “wei” written here is likely a corruption of “luo.” The point is five cun above the outer ankle. “Yinluo” refers to a sensation that resembles soreness but is accompanied by weakness. Some versions give four cun instead of five. The Zhonggao Tujing says there is no point four cun above the outer ankle; at five cun is Guangming, the Luo point of the Foot Shaoyang channel. The needle may be inserted seven fen and retained for ten breaths; five moxa cones may also be applied. The New Collation adds that, according to the Jia Yi Jing, the needle is inserted six fen and retained for seven breaths.

The part above the auxiliary bone and below the transverse bone is called the “jian.” The hip bone beside the jian is called the “ji.” The place where the knee joint moves is called the “haiguan,” and the bone beside the knee is called the “lianhai.” Below the “hai” is the “fu”; above the “fu” is the “guo”; above the “guo” is the “guan.” The transverse bone at the back of the head is called the “zhen.”

Accordingly, the area above the auxiliary bone of the knee and below the hip bones is called the jian; the area above the jian is the ji; and the outer side of the knee is the haiguan. Behind the jian is the guan; below the guan is the guo; below the guo is the auxiliary bone; above the auxiliary bone is the lianhai. The moving part of the hai refers to where the hai bones join one another. The transverse bone at the top of the head is the occipital bone.

The fifty-seven Water points consist of five rows of five points each above the buttocks; two rows of five points each above the Futu region; one row of five points on each side; and one row of six points above each ankle. Their locations, needling depths, retention times, and numbers of moxa cones are described in the “Treatise on Water and Heat.” These points all lie in hollows between the bones, which is why they are also mentioned in the “Treatise on Qi Points.”

The marrow hollow, a point associated with the brain marrow, lies five fen behind the brain and beneath the sharp bone at the edge of the skull. This is Fengfu, which connects with the brain.

There is another point below the roots of the gums, in a hollow in the lower jawbone. Its opening is about the size of a bean. The Zhonggao Tujing calls it Xiayi. The character “yin” in “yín” (gum) is pronounced with the sound “yin.”

One point lies in the hollow at the center of the back of the neck, below the occipital bone. This is Yamen (formerly called Yimen), located in the hollow at the midpoint of the posterior hairline. It connects inward with the root of the tongue and is where the Governing Vessel meets the Yang Linking Vessel. Raise the head to locate it. The needle may be inserted four fen (one quarter of an ancient body cun); moxibustion is prohibited.

Another point lies in the hollow above the spinal column, above Fengfu. This is Naohu, located on the occipital bone, in a hollow one cun and five fen behind Qiangjian (formerly called “Dayu”). It is where the Governing Vessel meets the Foot Taiyang channel. It is a gateway to the brain, so moxibustion should not be applied casually; if applied by mistake, it may cause loss of voice. The needle may be inserted three fen and retained for three breaths. The editorial note says that the Jia Yi Jing gives “Dayu” as another name for “Qiangjian.” The Qifu commentary says that five cones of moxa may be applied to this point.

A point lies in the hollow below the spinal column, at the lower end of the coccyx (sacrum), but the original text gives neither its name nor its indications. The editorial note points out that the Jia Yi Jing places Changqiang at the end of the spine and directly below the coccyx. Wang Bing says that an account of this point should not omit its indications and therefore suspects an error in the original text.

Several points lie between the sutures of the bones beside the nose, including Quanliao. The scripture does not specify their locations individually, saying only that these points are all small.

The points below the corners of the mouth, on either side of the jaw, are Daying. Their location, needling depth, and moxibustion method are the same as those given earlier for Jiayi.

A point lies between the bone sutures near the shoulder, on the outer side of the upper arm, close to Jianyu. The scripture does not give its name.

On the outer side of the arm, between the two bones and four cun from the wrist, is a point one cun above Zhigou, called Tongjian. The editorial note says that the Jia Yi Jing records Sanyangluo one cun above Zhigou, and Tongjian may be another name for it.

A point lies between the bone sutures on the outer thigh, four cun above the knee, above Yinshi and below Futu. This is Chengjian.

The point between the sutures at the upper end of the shinbone is Dubi. It lies below the kneecap, at the top of the shinbone, in the hollows on either side of the large tendons at the knee. This is where the Qi of the Foot Yangming Stomach channel emerges. The needle may be inserted six fen, and three cones of moxa may be applied.

A point lies below the place where a pulse can be felt among the pubic hair at the root of the thigh, but the scripture does not give its name.

The points behind the coccyx, four cun apart on either side of the hip bones (thigh bones), are the eight Liao points above the coccyx.

The flat bones have infiltrating channels in their texture, but where these channels converge there are no distinct openings into the marrow. If a bone has cavities, the marrow will also have openings; if the bone has none, the marrow will have none either.

“Shoulder bone” here refers to the flat, sloping bone between the buttocks. Its texture contains infiltrating channels, but where they converge there are no distinct openings into the marrow. Here, “yi” also means “to have”: if the bone has cavities, the marrow has openings; if the bone has none, the marrow has none either.

For moxibustion treatment of cold-heat disorders, first apply moxibustion to the Dazhui point behind the neck. The number of moxa cones is based on the patient’s age: one cone for each year of age.

Next, apply moxibustion to the coccyx—the tip of the tailbone—with the number of cones again based on the patient’s age. The tip of the tail is called the coccyx.

Look for depressions around the back-Shu points and apply moxibustion there. This refers to the depressions along the edges of the shoulder blades.

When the arm is raised, apply moxibustion as well to the depression that appears on the shoulder. This refers to the Jianyu point, located between the two bones at the tip of the shoulder. It is where the Hand Yangming channel and the Qiao vessel meet. The needle may be inserted to a depth of six body inches and retained for six breaths; three cones of moxa may be applied.

Apply moxibustion between the two seasonal ribs, the lower ribs. This refers to the Jingmen point, the Front-Mu point of the Kidney. It lies between the iliac bone and the lower back, near the seasonal ribs, on either side of the spine. The needle may be inserted to a depth of three body inches and retained for seven breaths; three cones of moxa may be applied.

Apply moxibustion above the outer ankle, at the end of the juegu. This refers to the Yangfu point, above the outer ankle, in front of the accessory bone and at the end of the juegu. According to the location given earlier, it is seven inches from Qiuxu and lies on the course of the Foot Shaoyang channel. The needle may be inserted to a depth of five body inches and retained for seven breaths; three cones of moxa may be applied. The New Correction notes that the Jia Yi Jing places this point four inches above the outer ankle.

Apply moxibustion between the little toe and the next toe. This refers to the Xiaxi point, in the cleft between the little toe and the next toe, in the depression just before the base joints of the toes. It is where the Qi of the Foot Shaoyang channel flows and gathers. The needle may be inserted to a depth of three body inches and retained for three breaths; three cones of moxa may be applied. The New Correction notes that the character “liu” in the Jia Yi Jing should be “liu,” meaning “to gather.”

Apply moxibustion below the calf, at the depression where the sinew vessels lie. This refers to the Chengjin point, in the depression at the center of the calf. It is where the Qi of the Foot Taiyang channel emerges. Needling this point is prohibited, but three cones of moxa may be applied. The New Correction notes that the commentary to “Treatise on Needling for Lower Back Pain” places the point in a depression toward the outer side of the middle of the calf.

Apply moxibustion behind the outer ankle. This refers to the Kunlun point, in the depression behind the outer ankle and above the heel bone… [The original text ends here.]

Apply needling at a place where the pulse beats and can be felt beneath the hand. This is where the Hand and Foot Taiyang channels pass. Insert the needle to a depth of five cun, measured against the patient’s body, and retain it for ten breaths. If using moxa, apply three moxa cones.

Apply moxa above the collarbone, at the firm spot that pulses like a tendon when pressed.

The scripture does not record the name of this point. Apply moxa at the corresponding location, as determined by examination.

Apply moxa in the hollow between the two bones at the front of the chest.

This is the Tiantu point. Its location, along with the needling and moxibustion depths and number of cones, is the same as for the Quepen point mentioned earlier.

Apply moxa at the base of the palm, below the wrist bone.

This is the Yangchi point, located in the hollow on the back of the wrist, where the Hand Shaoyang channel passes. Insert the needle to a depth of two cun and retain it for six breaths. If using moxa, apply three cones.

Apply moxa three cun below the navel.

This is exactly three cun below the navel, where the three Foot Yin channels meet the Ren Vessel. Insert the needle to a depth of two cun and retain it for seven breaths. If using moxa, apply seven cones. The New Collation says: According to the notes in the Qifu, the needling depth is one cun and two fen; the account that gives a depth of two cun is incorrect.

Apply moxa where a pulse can be felt beneath the hand at the edge of the pubic hair.

Use the spot where the pulse can be felt beneath the hand as the guide. This is the Qijie point.

Apply moxa three cun below the knee, at the boundary between the muscles.

This is the Sanli point, located three cun below the knee, between the two muscle masses along the outer edge of the tibia. It is where the Foot Yangming channel converges. Insert the needle to a depth of one cun and retain it for seven breaths. If using moxa, apply three cones.

Apply moxa at the pulsating point of the Foot Yangming channel on the top of the foot.

This is the Chongyang point, located five cun along the top of the foot, where an artery pulses between the bones. It is where the Foot Yangming channel passes. Insert the needle to a depth of three fen and retain it for ten breaths. If using moxa, apply three cones. The New Collation says: In the Jiayi Jing and the Quan Yuanqi edition, the words “apply moxa” appear after “Foot Yangming”; moreover, “Foot Yangming” and “the artery on the top of the foot” were originally two separate points. Wang Bing removed the words “apply moxa,” making the passage appear to describe two points, but retained those words in his commentary. This passage must therefore remain uncertain.

Apply moxa at the center of the crown of the head.

This is the Baihui point, located at the center of the crown, in the hollow at the middle of the whorl of hair, roughly wide enough to hold a finger. It is where the Du Vessel meets the Foot Taiyang channel. Insert the needle to a depth of three fen. If using moxa, apply five cones.

Apply three moxa cones to the site of a dog bite; that is, apply moxa according to the method for treating dog bites.

When alternating chills and fever occur after a dog bite, follow the method for treating dog bites: apply three moxa cones at the corresponding site, performing moxibustion three times in succession.

The character read as “jie” means a bite wound.

There are twenty-nine conditions in all for which moxibustion should be applied. Moxibustion is also indicated when illness results from irregular eating or impaired digestion. Food stagnation can likewise cause alternating chills and fever, so it is included among the conditions treated with moxibustion.

The New Collation says: A close reading of the Foot Yangming channel suggests that, unless an additional moxibustion treatment is intended, there should be only twenty-eight conditions. Wang Bing’s omission of the two words “apply moxibustion” above was probably mistaken.

If the condition still does not improve after treatment, examine the relevant channel for places where Yang Qi is excessive. Needle the channel’s acupoints repeatedly—sites where channel Qi gathers and can be reached for treatment—and combine this with medication.