Library

(There are twelve acupoints in total on both sides.)

1. Zhangmen (LR13, Gate of the Rib): Two points, the Front-Mu point of the Spleen, also known as Changping or Xie. Located lateral to Daren (SP15), directly at the end of the costal margin. When lying on the side, flex the upper leg, extend the lower leg, and raise the arm to locate it. It is an intersection of the Foot-Jueyin Liver Meridian and the Foot-Shaoyang Gallbladder Meridian. Indications: Borborygmus with a gurgling sound, indigestion, hypochondriac pain preventing supination, irritability, fever, dry mouth, loss of appetite, chest and hypochondriac fullness and distension, panting, heart pain, inability to turn the waist, food stagnation, jaundice with emaciation, running piglet syndrome (Benten), abdominal swelling, spinal stiffness, flaccidity of the four limbs, fearfulness, shortness of breath, syncope, and inability to raise the shoulder and arm. Moxibustion: 100 moxa cones; Acupuncture: Insert 6 fen; Contraindications follow standard methods.

2. Jingmen (GB25, Door of the Kidney): Two points, the Front-Mu point of the Kidney, also known as Qi or Qifu. Located below the iliac crest in the lumbar region, at the root of the costal margin adjacent to the spine. Indications: Low back pain preventing bending forward and backward, alternating chills and fever, abdominal distension radiating to the back causing dyspnea, dysfunction of water passages, yellow urine, acute swelling of the lower abdomen, borborygmus with watery diarrhea, pain radiating from the hip joint. Moxibustion: 3 moxa cones; Acupuncture: Insert 3 fen; Retain needle for 7 breaths.

3. Daimai (GB26, Belt Vessel): Two points, located 1.8 cun below the costal margin. Indications in women: Hard and painful lower abdomen, irregular menstruation, leukorrhea that is red and white, tenesmus, and muscle spasms. Moxibustion: 5 moxa cones; Acupuncture: Insert 6 fen.

4. Wushu (GB27, Five Pivots): Two points, located 3 cun below Daimai; another source says 1.5 cun lateral to Shuidao (ST28). Indications in men: Cold hernia, retraction of the scrotum into the lower abdomen causing pain. Acupuncture: Insert 1 cun; Moxibustion: 5 moxa cones.

5. Weidao (GB28, Pathway of Maintenance): Two points, located 5.3 cun below Zhangmen (LR13). It is an intersection of the Foot-Shaoyang Gallbladder Meridian and the Dai Mai (Belt Vessel). Indications: Incessant vomiting and regurgitation, dysfunction of the Sanjiao (Triple Burner), edema, and loss of appetite. Acupuncture: Insert 8 fen; Moxibustion: 3 moxa cones.

6. Juliao (GB29, Abode of the Liao): Two points, located 8.3 cun below Zhangmen (LR13), in the depression above the iliac crest. It is an intersection of the Yang Qiao Mai (Yang Heel Vessel) and the Foot-Shaoyang Gallbladder Meridian. Indications: Low back pain radiating to the lower abdomen, shoulder pain radiating to the chest and arm causing spasm, inability to raise the arm to the shoulder level. Moxibustion: 3 moxa cones; Acupuncture: Insert 8 fen.

After I completed compiling the *Jin Zhen Mi Chuan* (Secret Transmission of the Golden Needle), someone advanced and asked: "The various medical texts state that certain acupoints treat certain diseases, and certain diseases must be treated by selecting specific acupoints. Is this theory absolutely unchangeable?" I replied: "This merely indicates general principles. In reality, there are no fixed acupoints for treating diseases. Generally, when pathogenic factors invade the human body, they circulate up and down with the healthy Qi, sometimes residing in the Qi level and sometimes in the Blood level, without a fixed abode. Therefore, using needles can be likened to using troops in war: as the enemy moves, we respond; sometimes we use unconventional tactics, sometimes we hold the orthodox position, without a rigid system. If a physician does not investigate the cause of the disease or observe its transmission, but only adheres to the saying that 'this acupoint treats this disease,' being stubborn and lacking flexibility, applying treatment according to a chart, it is like trying to find peace by blocking the downstream flow during a flood—it is merely accidental. Diseases change infinitely, and so do needle techniques. If the disease is in the upper part, one may select points from the lower part; if in the lower part, from the upper part; either direct or indirect selection should be made. One must examine the meridians and collaterals, distinguish between Qi and Blood, understand that the disease resides along the meridian, and select points accordingly. Only then can one grasp the principle of adapting to changes. This is why I selected and recorded the *Ling Shu*, *Su Wen*, and *Nan Jing* at the beginning of this volume, hoping people will read them carefully and think deeply, so as to understand the principle of adapting to changes and acquire flexible methods."

Another person asked: "I have heard your teaching on flexible methods, but learners face the vast ocean of knowledge and do not know where to start. What should they do?" I said: "It is like a craftsman teaching someone to use compasses and squares to draw circles and squares. The method of using the tools lies with the teacher, but the resulting shapes lie with the student. For the sages regarding acupuncture, without meridians and acupoints, they cannot teach future generations; and without meridians and acupoints, future generations cannot receive instruction from teachers. If one does not understand flexibility and merely clings to acupoints, this is what is called 'searching for a steed according to a picture.' How can one exhaust the art? Thus it is said: A crude doctor guards the form (acupoints), while a superior doctor guards the spirit (Qi mechanism); a crude doctor guards the joints, while a superior doctor guards the mechanism. The movement of the mechanism never leaves the empty space (acupoint); this is what is meant."

Someone said: "Nowadays, some people specifically select Extra Points (Qi Xue) to treat diseases, and many are effective. Is this ultimately correct?" I said: "The human body has twelve Regular Meridians, eight Extraordinary Vessels, fifteen Major Collaterals, and over three hundred Minor Collaterals, all used to circulate Qi and Blood. The Sages selected 366 acupoints, corresponding to the 366 days of the year. Later generations thought this was insufficient and added Extra Points, which is like adding a leap month. Among these Extra Points, six belong to the Collateral Meridians and two to the Regular Meridians. By neglecting the rest of the collaterals and meridians and seeking quick shortcuts, one violates the sacred classics. There are also sixty-six points used based on the opening and closing of days and hours, which is still not comprehensive enough, let alone restricting oneself to just eight points. Generally, for these eight points, if the disease is in the Qi level, there may be merit in劫夺 (intercepting/draining) the pathogen. However, if the disease is in the Blood level, it will only damage the Healthy Qi, and how can the disease be cured? This is draining Qi when the disease is in the Blood. If the pathogen is in the Blood level, one should directly seek the location of the disease and select points there. People today cling to this and do not use other methods, is this not laughable?"

Another asked: "Why should acupuncture and moxibustion avoid Heavenly Taboo Days?" I said: "The Classics state: The left foot corresponds to Li Chun (Start of Spring), on the days of Wu Zi and Ji Chou. The left hypochondrium corresponds to Chun Fen (Spring Equinox), on the day of Ji Mao. The left hand corresponds to Li Xia (Start of Summer), on the days of Wu Chen and Ji Si. The chest, throat, head, and neck correspond to Xia Zhi (Summer Solstice), on the day of Bing Wu. The right hand corresponds to Li Qiu (Start of Autumn), on the days of Wu Shen and Ji Wei. The right hypochondrium corresponds to Qiu Fen (Autumn Equinox), on the day of Xin You. The right foot corresponds to Li Dong (Start of Winter), on the days of Wu Xu and Ji Hai. The lower back, sacrum, and lower orifices correspond to Dong Zhi (Winter Solstice), on the day of Ren Zi. The Six Fu Organs and the Three Zang Organs below the diaphragm correspond to the Central Earth of the four seasons, on the days of Wu and Ji. The Great Taboo Day is the day when Tai Yi resides (as mentioned previously). For these nine categories, one who is skilled observes the locations of the Eight Rectitudes (Solstices and Equinoxes). If there is an abscess or swelling in the corresponding left/right, upper/lower parts of the body that needs treatment, one should not perform puncture or drainage on those specific days. This is called the Heavenly Taboo Day."

Another asked: "In later times, there arose the theory of Zi Wu Liu Zhu (Midnight-Noon Ebb-Flow), starting with He Ruoyu of the Southern Tang. He stated that the Sanjiao is the father of Yang Qi, and the Pericardium is the mother of Yin Qi. These two meridians are respected and not governed by the Five Elements; they primarily accept and nourish the Qi and Blood of the ten other meridians. Therefore, only the Yin and Yang pulses of the ten meridians are discussed, with each day injecting into the Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points, five per time period, completing in the morning. Whenever there is a match with a Yang Stem, the Qi injects into the Sanjiao; whenever there is a match with a Yin Stem, it injects into the Pericardium. These two meridians also each inject into their five Well-Spring-Stream-River-Sea points: Yang Stems inject into the Fu organs, and Yin Stems inject into the Zang organs. For example, on the Jia day at Jia Xu hour, the Gallbladder Qi first emerges as the Well point; on the Yi day at Yi You hour, the Liver emerges as the Well point, etc. This theory is very long. It generally means that turning left from Zi hour allows the Qi to travel externally through the Yang meridians, and turning right from Wu hour allows it to travel internally through the Yin meridians. Does this theory have any basis in the Classics?" I said: "These are all speculative theories. They are not recorded in the *Nei Jing* or *Nan Jing*. Not only do they violate the essence of the Classics, but their statements also contain many self-contradictions. They claim that on Yang days and Yang hours, Yang Meridian points open. Thus, on the Jia Zi day at Jia Xu hour, the Jia Gallbladder's Well point, Qiaoyin, opens. This is true. However, the Bing Zi hour belongs to the Yi Chou day, which is a Yin day and a Yang hour. Yet they claim that the Bing Small Intestine's Ying-Spring point, Qian Gu, opens. Does this conform to the theory of Yang days and Yang hours? Taking this one instance, the rest can be inferred. Their self-contradiction goes without saying. The Classics state that Ying and Wei Qi meet fifty times at the Hand-Taiyin Lung Meridian. This constant rule has never changed since ancient times. Here, they say that on Yang days, Qi precedes Blood, and on Yin days, Blood precedes Qi. This greatly disrupts the essence of the Classics. How can this serve as a model for the world and future generations!"

Another asked: "Acupuncture practitioners often claim to have secret methods that they do not lightly reveal to others. Is this true?" I said: "The transmitted fourteen methods and sixteen methods, such as Qing Long Bai Wei (Green Dragon Wagging Tail), etc., can be considered exhaustive. To claim there is something more mysterious beyond these, I do not believe it. Moreover, these methods, when verified against the Classics, contradict them; when questioned against reason, they defy logic. What they consider miraculous, I consider bizarre; what they consider secret, I consider absurd. Although this compilation lists various methods at the beginning, because they are already common in the secular world, it is indeed necessary to know them. Furthermore, methods circulated outside often have false names and real contents. Therefore, I have examined these theories and returned them to the most appropriate explanations, avoiding the spread of errors, and allowing comparison with the methods in the *Nei Jing* and *Nan Jing* to verify differences and similarities, so that they can be practically tested under the needle. If one truly studies the essence of the Classics and deeply understands ancient methods, then even if one completely discards the so-called secrets of recent times, it would be unusable anyway."

Another asked: "The acupuncture books of various schools record specific depths of insertion (e.g., several fen), retention time (e.g., several breaths), and moxibustion dosage (e.g., several cones) for certain acupoints. Do these come from the Classics?" I said: "Most of these originate from later periods and have no verification in the Classics. The Classics state: Diseases have superficial and deep levels, and needling has shallow and deep applications. If the depth is incorrect, it becomes a major harm. Too deep causes internal injury; too shallow causes external obstruction. Ancient treatment methods depended solely on the superficial or deep nature of the disease to determine the depth of needling, rather than being bound by fixed measurements for specific points. To say that a certain point should be retained for a specific number of breaths is even more contrary to reason. The Classics state: To reduce excess, retain the needle until the Yin Qi arrives (the sensation of cold under the needle), then remove it. Once the Jing Qi has arrived, guard it carefully and do not lose it. Also: If upon needling the Qi does not arrive, do not worry about the number of times; if the Qi arrives upon needling, remove the needle and do not needle again. Each needle has its suitability and different shapes, performing their respective functions. The key to needling is that effectiveness comes when Qi arrives. The confirmation of effect is like wind blowing away clouds, clearly revealing the blue sky. How can the number of retained breaths be the standard? The Classics also state: Remain quiet and retain the needle for a long time, taking the arrival of Qi as the goal. Do not remove the needle early just because the number of breaths is few. This shows that ancient practitioners used needling with the arrival of Qi as the deadline, not the number of breaths as the indicator. If one follows the theory of retaining breaths, and Qi arrives, fine; but if Qi does not arrive, one still removes the needle after the prescribed breaths, merely damaging skin and flesh, what benefit is there to the disease? Thus it is said: The harm of needling is that if the needle hits the target but is not removed, Essence leaks out; if it misses the target and is removed, Qi stagnates. Leaking Essence makes the disease worse and leads to weakness; causing Qi stagnation generates carbuncles and ulcers. To say that a certain point requires a specific number of moxa cones is also not the ultimate truth. One should only look at the thickness of the flesh at the acupoint and the severity of the disease to determine the amount and size of moxibustion, without sticking to established rules. The statement that 'insert X fen for needling, burn Y cones for moxibustion' implies that if a disease requires needling at a certain point, insert X fen; if it requires moxibustion at a certain point, burn Y cones. Needling without moxibustion, moxibustion without needling. Those who do not understand this theory may needle and then moxa, or moxa and then needle, causing significant harm."

Another asked: "The *Nei Jing* explicitly states that the Foot-Yangming Stomach Meridian is the Sea of the Five Zang and Six Fu Organs; its pulse is large, blood is abundant, Qi is strong, and heat is intense. To needle this meridian, one must not be shallow (or it won't disperse), must not retain (or it won't drain). Foot-Yangming: insert 6 fen, retain 10 breaths; Foot-Taiyang: insert 5 fen, retain 7 breaths; Foot-Shaoyang: insert 4 fen, retain 5 breaths; Foot-Taiyin: insert 3 fen, retain 4 breaths; Foot-Shaoyin: insert 2 fen, retain 3 breaths; Foot-Jueyin: insert 1 fen, retain 2 breaths. For the Hand Yin and Yang meridians, the pathway of receiving Qi is close, and Qi arrives quickly. The deepest insertion should not exceed 2 fen, and retention should not exceed 1 breath. Moxibustion is the same. Moxibustion exceeding this results in evil fire, leading to dry bones and stagnant pulses; needling exceeding this leads to depletion of Qi. These are all ancient methods. Given what you said, are the discussions in the Classics all wrong?" I said: "This is what the ancients specially discussed as the general principle. Any needling method has its own appropriateness and should not initially be rigidly bound by these numbers. The Classics state: Pathogenic Qi is in the upper part, turbid Qi is in the middle, clear Qi is in the lower part. Therefore, needling the sunken vessels expels pathogenic Qi, and needling the middle vessels expels turbid Qi. Needling too deeply causes pathogenic Qi to sink further and the disease to worsen. It also states: Consider age, size, and obesity/emaciation, and ponder with your mind. It also states: Those who can serve as standards for measurement are those who are not severely emaciated and whose Qi and Blood are not declining. As for those who are thin and whose flesh has wasted away, how can one use measurements for needling? Examine, palpate, press, and adjust according to cold/heat and excess/deficiency. This is called treating according to suitability, which is the true method."

Another asked: "In recent acupuncture methods, when needling points on the left side, twisting the needle to the right makes Qi move upward, and twisting to the left makes Qi move downward; needling the right side reverses this. To tonify, one exhales first then inhales; to sedate, one inhales first then exhales. Can this method be imitated?" I said: "Meridians and vessels circulate throughout the human body without distinction of left/right or upper/lower. Now, needling left and right differs thusly; does this mean the meridians on the left are fundamentally different from those on the right in terms of upper/lower flow? The Classics state: One who does not know the course of meridians and the circulation of Qi and Blood is not qualified to be a practitioner. This also counts as not knowing the course of meridians."

Another asked about recent tonification and sedation methods: For men, advancing the thumb forward and turning left during exhalation is tonification; retreating backward and turning right during inhalation is sedation; lifting the needle creates heat; inserting the needle creates cold. For women, retreating backward and turning right during inhalation is tonification; advancing forward and turning left during exhalation is sedation; inserting the needle creates heat; lifting the needle creates cold. This applies before noon, and reverses after noon. Is this method correct or incorrect?" I said: "The Classics state: Forty-five days after Winter Solstice, Yang Qi slightly ascends, Yin Qi slightly descends; forty-five days after Summer Solstice, Yin Qi slightly ascends, Yang Qi slightly descends. This discusses the annual rise and fall of Yin and Yang. Applying this to a single day, before noon Yang rises and Yin falls; after noon Yin rises and Yang falls. This applies regardless of gender. Examining the *Nei Jing* and *Nan Jing*, the daily circulation of Zang-Fu, meridians, acupoints, and Qi/Blood is identical for men and women. Now, claiming that before and after noon, tonification and sedation are reversed for men and women is a chaotic disorder that severely violates the essence of the Classics. Thus it is said: Not knowing the principles of Yin/Yang and reverse/direct flow is a major error in treatment. It also states: To sedate excess, the needle should feel cold; to tonify deficiency, the needle should feel hot. Whether cold or hot is determined by the sensation under the needle, not by lifting/pressing to distinguish between men and women!"