黃帝問于歧伯曰:余聞九針于夫子眾多矣(yi),不可(ke)勝數(shu),余推而論之(zhi)(zhi),以為一紀,余司誦之(zhi)(zhi),子聽(ting)其理,非(fei)則語余,請正其道,令可(ke)久(jiu)傳后世無患,得其人乃傳,非(fei)其人勿(wu)言。
歧伯稽首再拜(bai)曰:請聽圣王之道。
黃帝曰:用針之(zhi)理,必知(zhi)形氣(qi)(qi)之(zhi)所在(zai),左右上下(xia)陰陽表里,血氣(qi)(qi)多少,行(xing)之(zhi)逆順,出入之(zhi)合(he),謀伐有(you)過,知(zhi)解結,知(zhi)補(bu)虛瀉實,上下(xia)氣(qi)(qi)門(men),明(ming)通于(yu)四(si)海,審其(qi)所在(zai),寒(han)熱淋露,以(yi)輸異處,審于(yu)調氣(qi)(qi),明(ming)于(yu)經(jing)隧。左右肢(zhi)絡,盡知(zhi)其(qi)會,寒(han)與熱爭(zheng),能合(he)而(er)調之(zhi),虛與實鄰,知(zhi)決(jue)而(er)通之(zhi),左右不調,把而(er)行(xing)之(zhi),明(ming)于(yu)逆順,乃知(zhi)可治(zhi)。陰陽不奇,故知(zhi)起時,害于(yu)本末,察其(qi)寒(han)熱,得(de)邪所在(zai),萬刺不殆,知(zhi)官九(jiu)針,刺道畢矣。
明于(yu)(yu)五(wu)輸,徐疾所在,屈伸出入(ru)(ru)(ru),皆(jie)有(you)(you)(you)條理,言陰與陽,合于(yu)(yu)五(wu)行,五(wu)藏六府亦(yi)有(you)(you)(you)所藏。四時八風盡有(you)(you)(you)陰陽,各得(de)其(qi)位合于(yu)(yu)明堂。各處色部,五(wu)藏六府,察其(qi)所痛,左右上(shang)(shang)下(xia)(xia)(xia),知其(qi)寒(han)(han)(han)(han)溫(wen),何經(jing)所在,審皮膚之(zhi)(zhi)(zhi)寒(han)(han)(han)(han)溫(wen)滑澀,知其(qi)所苦,膈有(you)(you)(you)上(shang)(shang)下(xia)(xia)(xia),知其(qi)氣(qi)所在,先得(de)其(qi)道(dao),稀而(er)(er)(er)疏之(zhi)(zhi)(zhi),稍深以留,故能(neng)徐入(ru)(ru)(ru)之(zhi)(zhi)(zhi)。大熱在上(shang)(shang),推(tui)而(er)(er)(er)下(xia)(xia)(xia)之(zhi)(zhi)(zhi);從(cong)下(xia)(xia)(xia)上(shang)(shang)者(zhe)(zhe),引而(er)(er)(er)去之(zhi)(zhi)(zhi);視(shi)前痛者(zhe)(zhe),常先取之(zhi)(zhi)(zhi)。大寒(han)(han)(han)(han)在外,留而(er)(er)(er)補(bu)之(zhi)(zhi)(zhi);入(ru)(ru)(ru)于(yu)(yu)中(zhong)(zhong)者(zhe)(zhe),從(cong)合瀉之(zhi)(zhi)(zhi)。針所不(bu)為,炙之(zhi)(zhi)(zhi)所宜。上(shang)(shang)氣(qi)不(bu)足,推(tui)而(er)(er)(er)揚之(zhi)(zhi)(zhi);下(xia)(xia)(xia)氣(qi)不(bu)足,積而(er)(er)(er)從(cong)之(zhi)(zhi)(zhi);陰陽皆(jie)虛,火自當(dang)之(zhi)(zhi)(zhi)。厥而(er)(er)(er)寒(han)(han)(han)(han)甚(shen),骨廉陷下(xia)(xia)(xia),寒(han)(han)(han)(han)過于(yu)(yu)膝,下(xia)(xia)(xia)陵(ling)三里。陰絡所過,得(de)之(zhi)(zhi)(zhi)留止,寒(han)(han)(han)(han)入(ru)(ru)(ru)于(yu)(yu)中(zhong)(zhong),推(tui)而(er)(er)(er)行之(zhi)(zhi)(zhi);經(jing)陷下(xia)(xia)(xia)者(zhe)(zhe),火則當(dang)之(zhi)(zhi)(zhi);結絡堅緊,火所治之(zhi)(zhi)(zhi)。不(bu)知所苦,兩(liang)蹺(qiao)之(zhi)(zhi)(zhi)下(xia)(xia)(xia),男陰女(nv)陽,良工所禁(jin),針論(lun)畢矣。
用(yong)針之(zhi)服,必(bi)有(you)法則,上視天光,下司八正,以辟奇邪(xie)(xie),而觀百姓,審于(yu)虛實,無犯(fan)其(qi)邪(xie)(xie)。是得天之(zhi)靈,遇歲之(zhi)虛實,救(jiu)而不勝(sheng),反受其(qi)殃,故曰(yue)必(bi)知天忌,乃言針意。法于(yu)往古,驗(yan)于(yu)來今,觀于(yu)窈冥,通于(yu)無窮。粗之(zhi)所不見(jian),良工之(zhi)所貴。莫(mo)知其(qi)形,若神髣彿。邪(xie)(xie)氣之(zhi)中(zhong)人(ren)也,灑(sa)淅動形;正邪(xie)(xie)之(zhi)中(zhong)人(ren)也,微先見(jian)于(yu)色,不知于(yu)其(qi)身,若有(you)若無,若亡(wang)若存,有(you)形無形,莫(mo)知其(qi)情。
是(shi)故上工(gong)之(zhi)取(qu)氣,乃救其(qi)(qi)萌芽(ya);下(xia)工(gong)守其(qi)(qi)已成,因敗其(qi)(qi)形。是(shi)故工(gong)之(zhi)用(yong)針也,知氣之(zhi)所在(zai),而(er)(er)守其(qi)(qi)門戶,明于(yu)調氣,補(bu)瀉(xie)所在(zai),徐疾(ji)之(zhi)意(yi),所取(qu)之(zhi)處。瀉(xie)必用(yong)員(yuan),切而(er)(er)轉之(zhi),其(qi)(qi)氣乃行,疾(ji)而(er)(er)徐出(chu)(chu),邪氣乃出(chu)(chu),伸而(er)(er)迎(ying)之(zhi),遙(yao)大其(qi)(qi)穴,氣出(chu)(chu)乃疾(ji)。補(bu)必用(yong)方(fang),外引其(qi)(qi)皮,令(ling)當其(qi)(qi)門,左引其(qi)(qi)樞,右推(tui)其(qi)(qi)膚,微旋而(er)(er)徐推(tui)之(zhi),必端(duan)以(yi)正(zheng),安以(yi)靜,堅心無解,欲(yu)微以(yi)留,氣下(xia)而(er)(er)疾(ji)出(chu)(chu)之(zhi),推(tui)其(qi)(qi)皮,益其(qi)(qi)外門,真(zhen)氣乃存。用(yong)針之(zhi)要,無忘其(qi)(qi)神(shen)。
雷公(gong)問(wen)于黃帝曰(yue):針論(lun)曰(yue):得(de)其人乃傳(chuan),非其人勿言,何以(yi)知其可傳(chuan)?
黃(huang)帝曰(yue):各得其(qi)(qi)人,任之其(qi)(qi)能,故能明其(qi)(qi)事。
雷(lei)公曰(yue):愿聞官能(neng)奈何?
黃帝曰(yue):明目者,可(ke)(ke)(ke)(ke)使(shi)視色(se);聰耳者,可(ke)(ke)(ke)(ke)使(shi)聽音(yin);捷疾(ji)辭語(yu)者,可(ke)(ke)(ke)(ke)使(shi)傳論;語(yu)徐而(er)(er)安靜,手巧而(er)(er)心審諦者,可(ke)(ke)(ke)(ke)使(shi)行(xing)針艾(ai),理血(xue)氣而(er)(er)調諸(zhu)逆順,察陰陽而(er)(er)兼諸(zhu)方(fang)。緩節柔(rou)筋而(er)(er)心和(he)調者,可(ke)(ke)(ke)(ke)使(shi)導引行(xing)氣;疾(ji)毒言(yan)語(yu)輕人者,可(ke)(ke)(ke)(ke)使(shi)唾癰咒病;爪苦手毒,為事善傷(shang)者,可(ke)(ke)(ke)(ke)使(shi)按積(ji)抑痹。各得其能,方(fang)乃可(ke)(ke)(ke)(ke)行(xing),其名乃彰。不得其人,其功不成,其師無名。故曰(yue):得其人乃言(yan),非(fei)其人勿傳,此之謂也(ye)。手毒者,可(ke)(ke)(ke)(ke)使(shi)試按龜(gui),置龜(gui)于器下,而(er)(er)按其上(shang),五十日(ri)而(er)(er)死矣,手甘者,復(fu)生(sheng)如故也(ye)。
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