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People often believe that the academic knowledge of acupuncture and moxibustion has been lost for a long time. Others claim that practitioners of acupuncture and moxibustion tend to keep secrets, withholding their skills from transmission. These are all presumptuous opinions arising from a lack of understanding of the hardships and joys inherent in the study of acupuncture and moxibustion. Regardless of any academic discipline, whatever can be transmitted through texts mostly constitutes its dregs (less valuable parts). The essence, however, cannot be transmitted solely through text. Its intricate subtleties require face-to-face instruction and can sometimes only be grasped intuitively, not verbally expressed. As Mencius said, "A master craftsman teaches others rules and compasses, but cannot make them skillful." This is not because they intentionally withhold skills, but rather that despite thousands of words, the student may only comprehend one or two things. The "skill" mentioned by Mencius refers to the essence of the academic discipline. Acupuncture and moxibustion contain much more essence than dregs. Therefore, throughout thousands of years, only a few individuals per generation have received its true transmission, which is precisely the reason.

Regarding content that can theoretically be transmitted via texts, it seems that the texts in the *Neijing* (Inner Canon) and *Nanjing* (Classic of Difficult Issues), passed down since antiquity, must be error-free. However, before the Five Dynasties period, printing technology had not yet been invented; various books were hand-copied and thus rare. They were prone to errors and omissions, and during times of chaos, they were often completely destroyed by fire. This is the first difficulty in transmission. Before the Qin and Han dynasties, most academic disciplines were transmitted orally; people preserved the knowledge while alive, and it perished with their death. This is the second difficulty. Due to these two difficulties, less than one-tenth of ancient academic knowledge survives today. It is not due to intentional secrecy or refusal to teach.

The art of acupuncture and moxibustion prioritizes meridians and acupoints, followed by manipulation techniques. Texts such as the *Lingshu* (Spiritual Pivot), *Suwen* (Basic Questions), and *Nanjing* serve as the ancestral sources for practitioners. For thousands of years, no one has transcended this scope. However, details regarding which meridian or acupoint treats which disease are merely briefly mentioned without elaboration. How to insert needles at specific points or how to apply cold, heat, tonification, and sedation techniques for specific diseases remains unclear. Why? Beyond the *Neijing* and *Nanjing*, specialized works on meridians, acupoints, and indications listed in the *Sui Shu · Jingji Zhi* include *Mingtang Kongxue* (5 volumes) and *Mingtang Kongxue Tu* (3 volumes). The *Tang Zhi* records *Huangdi Neijing Mingtang* (13 volumes), *Huangdi Shier Jingmai Mingtang Wuzang Tu* (1 volume), *Huangdi Shier Jing Mingtang Yan Ce Ren Tu* (12 volumes), and *Huangdi Mingtang* (3 volumes). Additionally, Yang Shangshan’s *Huangdi Neijing Mingtang Leicheng* (13 volumes) and Yang Yuansun’s *Huangdi Mingtang* (3 volumes) from the Sui Dynasty sufficiently supplement the deficiencies of the *Neijing* and *Nanjing*. Unfortunately, none of these exist today. Relying solely on the *Neijing* and *Nanjing*, one cannot even fully list the acupoints of each meridian, let alone other contents.

Fortunately, Huangfu Mi of the Jin Dynasty, after the dispersal of Han and Wei classics, when the aforementioned books were still intact, collected and compiled them into the *Jiayi Jing* (Systematic Classic of Acupuncture and Moxibustion), 12 volumes, to guide future generations. To this day, students of acupuncture and moxibustion rely on the *Jiayi Jing* to know the number of acupoints in each meridian, their precise locations, indications for specific diseases, and needle insertion methods. Without it, there is little else to reference. Thus, the contribution of the *Jiayi Jing* to medicine is immortal, comparable to the *Neijing* and *Nanjing*. Practitioners should regard it as an inviolable rule, studying it thoroughly and deeply.

From the Jin and Song dynasties until the early Sui, spanning over a century, frequent upheavals led to the decline of academia and especially medicine. Apart from Wang Shuhe’s *Maijing* (Pulse Classic), Ge Hong’s *Zhouhou Beiji Fang* (Handbook of Prescriptions for Emergencies), Chu Cheng’s *Chu Shi Yishu* (Remnant Works of Master Chu), and Chao Yuanfang’s *Bingyuan* (Causes and Symptoms of Diseases), no other medical texts survived. No one wrote about acupuncture and moxibustion. It was not until the early Tang Dynasty that Sun Simiao composed the *Qianjin Fang* (Essential Prescriptions Worth a Thousand Gold), which began to discuss acupuncture and moxibustion. Conversely, Wang Tao’s *Waitai Miyao* (Secret Essentials of the Outer Cabinet) deemed acupuncture useless, focusing instead on collecting formulas from the Six Dynasties without omission. Consequently, during the Tang Dynasty, few discussed needle techniques, and the learning of the *Neijing*, *Nanjing*, and *Jiayi Jing* nearly vanished. Although history praises Di Liangong for inserting a needle behind his ear to instantly remove a wart, leaving only a beautiful anecdote without written record, this is deeply regrettable.

With the rise of the Song Dynasty, schools of medicine were established, examination procedures defined, and medical talents cultivated. Officials Lin Yi and Gao Baoheng were ordered to correct and transmit texts like the *Neijing*, *Shanghan Lun* (Treatise on Cold Damage), and *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet). Official publications included *Huimin Heji Jufang* (Formulas for Benevolent Distribution) and *Shengji Zonglu* (Comprehensive Record of Sacred Remedies), benefiting the medical community. Special attention was paid to acupuncture. Since folk methods varied and caused errors, the court ordered Wang Weiyi, Imperial Physician, to investigate ancient theories of Mingtang, Qi points, and meridians. Two bronze statues were cast and completed in the tenth month of Tiansheng Year 5. One was placed in the Medical Bureau, the other in Renji Hall of Daxiangguo Temple. Old records were compiled, errors corrected, and published as the *Tongren Xuewei Zhenjiu Tujing* (Illustrated Manual of Acupuncture and Moxibustion on the Bronze Statue), 3 volumes, for compliance. Lost Mingtang diagrams were thus restored. Readers of the *Neijing*, *Nanjing*, and *Jiayi Jing* now had references.

According to Zhou Mi’s *Qidong Yeyu*, Zhang Shugong, while in Xiangzhou, acquired two halves of a bronze statue that formed a complete body when joined. Later returned to the imperial treasury by Zhao Nanzhong, Zhang had drawn images of the front and back. This implies Song dynasty imperial bronze statues were not limited to Wang Weiyi’s model. Wang’s statue was whole, allowing division into two parts; Zhang’s was assembled from two sides. The creator and timing remain unknown, as do their differences and merits. Even Zhang’s drawings are lost, making current reliance on the *Tongren Xuewei Tujing*’s brief overview unfortunate.

Wang Weiyi’s statue and Zhang Shugong’s drawings covered only front and back views, lacking lateral and prone positions. The widely circulated *Mingtang Jiujing* (Classic of Moxibustion on the Bright Palace) includes lateral and prone views, supplementing the bronze statues’ deficiencies, making it precious. However, the author is anonymous, attributed only to "Xifangzi," likely a reclusive expert in moxibustion who did not seek fame as a physician.

Between the Yuan and Ming dynasties, acupuncture declined, preserved only by the Xi family. Chen Hui of the Ming Dynasty authored *Shenyi Jing* (Divine Response Classic), 1 volume, listing a lineage chart stating Xi Hongda of Zisang received the true transmission, practiced exclusively for generations. Transmission went: Xi Hongda → Xi Huashu (9th gen) → Xi Xingqing (10th gen) → Chen Hui (11th gen). Chen taught 24 students, with only Kang Shuda and Liu Jin receiving the true transmission. The book contains Xi Hongda’s oath: transmitters must swear before heaven and blood, recording names under the lineage chart. Unauthorized transmission invites heavenly punishment and public condemnation. This proves the secretive nature of acupuncture lineages. The *Neijing* also warns against transmitting to unworthy persons, likely because needle techniques are easy to learn but hard to master, fearing ignorant amateurs might misuse superficial knowledge for profit, harming patients. Thus, strict transmission serves as a warning.

In late Ming, two families gained renown for needling in the Jiangnan region. Ling Hanzhang of Suzhou could needle through clothing without palpation, achieving near-perfect accuracy, described as "seeing no whole ox" (mastery). Li Qianhu of Liuhe required removing clothes to measure and mark points with ink before needling. Though methods differed, both demonstrated miraculous skill, considered equivalent in effectiveness.

A secret acupuncture text, *Weisheng Zhenjiu Yuanji Miyao* (Secret Essentials of Health, Acupuncture, and Moxibustion Mechanisms), highly valued by its possessors, was edited and published by Yang Jizhou, an Imperial Hospital official in the Wanli era, renamed *Zhenjiu Daquan* (Complete Works of Acupuncture and Moxibustion). Gao Wu simultaneously authored *Zhenjiu Juying* (Gathering Brilliance of Acupuncture and Moxibustion) and *Zhenjiu Jieyao* (Key Points of Acupuncture and Moxibustion). These works collected all traditional needle/moxa techniques and mnemonic verses. Yuan Wang Guoduan’s *Bianque Shenying Zhenjiu Yulong Jing* (Jade Dragon Classic of Bianque’s Divine Response Acupuncture and Moxibustion) also recorded privately transmitted verses. Driven by a desire to prevent the loss of ancient methods, these authors shared a spirit of popularization and openness.

My teacher, Mr. Huang Shiping, also used the technique of needling through clothing without palpation, achieving high accuracy. His method aligns with Ling Hanzhang’s lineage, relying on deep familiarity with acupoints rather than temporary palpation. His accuracy stems from a precise method of locating points, faster than undressing and palpating. I follow this method, finding it easier after practice. Such nuances are intuitive, not easily verbalized. Hopefully, this technique will spread during future practical training.

Students of acupuncture must thoroughly understand the management of fainting (*Yunzhen*) and needle suction (*Xizhen*) to avoid panic. Fainting is dangerous, but suction is more critical. Zhu Danxi once had a student whose needle was sucked tightly into a patient’s qi, impossible to withdraw rapidly. The student sought Zhu’s help. Zhu changed color, saying he could not solve it and advised seeking Ke Jiu. Upon arrival, Ke inserted a needle at another point, causing the stuck needle to shoot out immediately. This demonstrates that true transmission holds critical solutions, allowing no compromise in emergencies.