动者。如气不行。将针伸提而已。退者。为补泻欲出针时。各先退针一豆许。然后却留
针。
。以为搓也。进者。凡不得气。男外女内者。及春夏秋冬。各有进退之理。盘者。凡如针腹
部。于穴内轻盘摇而已。摇者。凡泻时欲出针。必须动摇而后出。弹者。凡补时用指甲轻弹
针。使气疾行也。如泻不可用。捻者。以手指捻针也。务要记夫左右。左为外。右为内。循
者。凡下针于部分经络之处。用手上下循之。使气血往来。经云。推之则行。引之则止。扪
者。凡补者出针时。用手扪闭其穴也。摄者。下针时得气涩滞。随经络上用大指甲上下切。
其气血自得通行也。按者。以手按针。无得进退。如按切之状。爪者。凡下针用手指作力。
置针有准也。切者。凡下针必先用大指甲左右于穴切之。令气血宣散。然后下针。是不使伤
于荣卫也。
按此十四法。所谓进、退、动、摇、弹、扪、摄、循、切、按、爪皆素问针法。搓、捻
非素问法也。
金针赋云。一曰烧山火。治顽麻冷痹。先浅后深。用九阳而三进三退。慢提紧按。热至
紧闭
。寒则徐徐举针。退热之可凭。皆细细搓之。去病准绳。三曰阳中之阴。先寒后热。浅而深
。以九六之法。则先补后泻也。四曰阴中之阳。先热后寒。深而浅。以九六之法。则先泻后
补也。补者。直须热至。泻者。务待寒侵。犹如搓线。慢慢转针。在浅则用浅法。在深则用
深法。二者不可兼而紊之也。五曰子午捣臼。水蛊隔气。落穴之后。调气均匀。针行上下。
九入六出。左右转之。千遭自平。六曰进气之诀。腰背肘膝痛。浑身走注疼。刺九分。行九
补。卧针五七吸。待气上行。亦可龙虎交战。左捻九而右捻六。是亦住痛之针。七曰留气之
诀。 癖 瘕。刺七分。用纯阳。然后乃直插针。气来深刺。提针再停。八曰抽添之诀。瘫
痪疮癞。取其要穴。使九阳得气。提按搜索。大要运气周遍。扶针直插。复向下纳。回阳倒
阴。指下玄微。胸中活法。一有未应。反复再施。
按此八法巧立名色。非素、难意也。
Dong (Moving) method. When the Qi mechanism is not flowing smoothly, simply lift and thrust the needle slightly. Tui (Retreating) method. When preparing to withdraw the needle after performing tonification or sedation techniques, first retreat the needle by a small amount (approximately the size of a bean), then leave it in place. This is considered an operation of the Cuo (Rubbing) method. Jin (Advancing) method. In cases where Deqi (arrival of Qi) is not obtained, there are specific rules for advancing and retreating based on gender (men: external; women: internal) and the four seasons (spring, summer, autumn, winter). Pan (Coiling) method. When needling abdominal acupoints, merely perform slight coiling and rocking within the acupoint. Yao (Rocking) method. When performing sedation and preparing to withdraw the needle, one must rock the needle body before extraction. Tan (Tapping) method. When performing tonification, lightly tap the needle handle with the fingernail to accelerate the flow of Qi. This method should not be used for sedation. Nian (Twisting) method. Twist the needle body using fingers. One must remember the left-right directions: left corresponds to external, right to internal. Xun (Following/Tracing) method. When inserting needles into meridian regions, use the hand to trace up and down along the meridians to facilitate the circulation of Qi and Blood. The *Neijing* states: "Pushing makes it flow, drawing makes it stop." Men (Closing) method. When withdrawing the needle after performing tonification, press and close the acupoint with the hand. She (Pinching/Cutting) method. If Deqi feels sluggish after insertion, use the thumbnail to pinch and cut up and down along the meridian pathway, allowing the Qi and Blood to circulate freely. An (Pressing) method. Press the needle body with the hand to prevent advancement or retreat, resembling the pressing motion of pulse diagnosis. Zhua (Clawing/Marking) method. Apply force with the finger to mark the precise location for accurate needle insertion. Qie (Incising/Cutting) method. Before needle insertion, one must first incise the acupoint area left and right with the thumbnail to disperse the Qi and Blood, then insert the needle. This prevents damage to the Ying (Nutritive) and Wei (Defensive) Qi.
Among these fourteen methods mentioned above, namely Jin (Advancing), Tui (Retreating), Dong (Moving), Yao (Rocking), Tan (Tapping), Men (Closing), She (Pinching), Xun (Tracing), Qie (Incising), An (Pressing), and Zhua (Marking), all originate from the acupuncture techniques described in the *Suwen* (Basic Questions). However, Cuo (Rubbing) and Nian (Twisting) are not methods found in the *Suwen*.
The *Jinzhen Fu* (Ode to the Golden Needle) states: The first method is Shanshanhuo (Mountain-Burning Fire), treating stubborn numbness and cold bi-syndrome. Insert shallowly first, then deeply. Utilize the number Nine (Yang) through three advances and three retreats. Lift slowly and press tightly. When heat is felt, close the needle hole firmly; if cold is felt, slowly withdraw the needle to dissipate the heat. All this is achieved by finely rubbing the needle, which serves as the standard for eliminating disease. The third method is Yangzhongzhiyin (Yin within Yang), characterized by initial cold followed by heat. Insert from shallow to deep. Use the Nine-Six method, which implies tonifying first and then sedating. The fourth method is Yinzhangzhongyang (Yang within Yin), characterized by initial heat followed by cold. Insert from deep to shallow. Use the Nine-Six method, which implies sedating first and then tonifying. For tonification, one must wait until heat arrives; for sedation, one must wait until cold invades. It is like twisting thread, turning the needle slowly. If in the shallow layer, use shallow techniques; if in the deep layer, use deep techniques. These two methods must not be confused or mixed. The fifth method is Ziwu Daojiu (Rat-Pounding Mortar at Zi and Wu hours), treating water distension and qi stagnation. After reaching the acupoint, regulate the Qi evenly. Move the needle up and down, insert nine times and extract six times, rotating left and right. After a thousand repetitions, it will naturally level out. The sixth method is the secret of Jingqi (Advancing Qi), treating pain in the waist, back, elbows, knees, and wandering pain throughout the body. Insert to a depth of nine fen. Perform nine tonifications. Lay the needle horizontally and wait for seven breaths until the Qi ascends. One may also employ the Dragon-Tiger Combat technique: twist left nine times and right six times. This is also a needle technique for stopping pain. The seventh method is the secret of Liuqi (Retaining Qi), treating pi-masses and jia-masses (abdominal masses). Insert to a depth of seven fen. Use pure Yang methods. Then insert the needle straight. When Qi arrives, deepen the insertion, then lift the needle and pause. The eighth method is the secret of Choutian (Drawing and Adding), treating paralysis, sores, and leprosy. Select key acupoints. Allow the Nine-Yang Qi to arrive. Use lifting and pressing to search for Qi. The main point is to circulate Qi throughout the body. Hold the needle straight and insert, then push further down. To restore Yang and reverse Yin, there are profound subtleties under the fingers and flexible methods in the mind. If there is no response, repeat the procedure.
Regarding these eight methods, they cleverly create names and categories, but they do not align with the intent of the *Suwen* and *Nanjing*.