药不及，针可入，中肯綮，深奚弊。
世传涪翁善针，着有《针经》，其弟子程高寻求积年，翁乃授之。郭玉师事程高，亦以
针名。惟医贵人，辄或不愈。和帝问其故。对曰∶“腠理至微，随气用巧，针石之间，毫芒
即乘，神存于心手之间，可得解而不可得言也。”又曰∶“针有分寸，时有破漏，是可见用针
之难矣。”不知先生得仙授，亦精于此。其徒彭城樊阿，亦善针术。凡医皆言，背及胸脏之
间，不可妄针，针入不得过四分，而阿针背入一、二寸，胸脏深乃至五、六寸，而病皆疗。
是可见先生之针术，得之仙授，视涪翁等尤胜也。（孙思邈注）
药用麻沸，脏腑可割，既断既截，不难缝合。
按∶痈疡发结于脏腑之内，虽针药亦无所用之。先生治斯类险症，常先令服麻沸散，既
昏罔觉，因刳破腹背，抽割聚集。若在肠胃，则断截湔洗，除去疾秽，已而缝合，五六日而
创合，月余而平复矣。（孙思邈注）
御妇人，得长生；服麻术，亦仙佗。
襟同御，抵御妇人，即握固不泄，远精补脑之术也。《列仙传》曰∶“容成公者，能善补
道之，取精于玄牝（即服丹铅也），其要谷神（即肾脏之元神）不死，守生养气者也。”故世
言御妇人术者，多推容成公为始祖。其实此术非创自容成公，乃创自先生。先生持假名于容
成耳。
按∶后汉时有冷寿光者，与华先生同时，常师事先生，得先生秘授御妇人术。寿光年可
百五六十岁，当屈颈HT 息，须发尽白。而色理如三四十岁。同时又有女生者，长乐人，
初饵胡麻及术，绝谷八十余年，日少状，色若 桃，日能行三百里，走及獐鹿。常采药入嵩
高山，见女子自言为三天太上侍官，以五岳真形与之，并授以施行法。女生道成，一旦与知
交故友别，云入华山，去五十年，先时相识时，逢女生华山庙前，乘白鹿从玉女三十人，并
令谢其乡里故人也。
药力达不到时，针刺可以介入，只要击中关键部位，深入一些又有什么坏处呢？
世间传说涪翁擅长针刺，著有《针经》，他的弟子程高寻求多年，涪翁才传授给他。郭玉拜程高为师，也凭借针刺闻名。只是他治疗权贵之人，往往不能痊愈。汉和帝询问其中的缘故。郭玉回答说：“腠理（皮肤纹理及肌肉间隙）极其细微，需顺应气机运用技巧，在针刺与砭石之间，毫厘之差就会乘虚而入，神意存于心手之间，可以领悟却无法用言语完全表达。”又说：“针刺有分寸限制，时机有错失漏掉的时候，这可见使用针刺的困难了。”不知道先生（华佗）得道成仙后传授的医术，是否也精通于此。他的徒弟彭城人樊阿，也擅长针术。凡是医生都说，背部及胸脏之间，不可随意针刺，针刺深度不得超过四分，而樊阿针刺背部可深入一寸、二寸，刺入胸脏深处甚至达到五、六寸，但疾病都能治愈。这可见先生的针术，得自仙人传授，比涪翁等人更为高超。（孙思邈注）
药物难以奏效时，可使用麻沸散，使脏腑处于麻醉状态以便手术，既然已经切断截除，缝合起来并不困难。
按语：痈疡结聚于脏腑内部，此时即使使用针药也无济于事。先生治疗这类险症，通常先让患者服用麻沸散，待其昏迷无知觉后，便剖开腹背，抽割聚集的病邪。如果在肠胃部位，则切断截除并冲洗，除去病秽之物，然后进行缝合，五六天伤口愈合，一个多月身体就能恢复平复。（孙思邈注）
“襟同御”意指抵御房事，即握固不泄，通过远精补脑的方法养生。《列仙传》记载：“容成公善于修补导引之道，从玄牝（即服食丹铅等丹药）中获取精气，关键在于谷神（即肾脏之元神）不死，坚守生命以涵养元气。”所以世人谈论御妇人术时，多推崇容成公为始祖。其实此术并非创自容成公，而是创自先生（华佗）。先生只是借用了容成的假名罢了。
按语：后汉时有个叫冷寿光的人，与华先生同时代，常拜华先生为师，得到先生秘传的御妇人术。寿光年龄大约一百五六十岁，每当屈颈喘息时，须发全部变白。但面色肌理却像三四十岁的人。同时还有位叫女生的女子，是长乐人，起初食用胡麻和白术，断绝五谷饮食八十余年，日渐年轻，面色红润如桃花，每天能行走三百里，奔跑速度能赶上獐鹿。她常采药进入嵩高山，遇见一位自称是三天太上侍官的女子，将五岳真形图给她，并传授施行方法。女生修道有成，有一天与知心故友告别，说要去华山，离去五十年后，以前相识的人在华神庙前遇到女生，她骑着白鹿，随从三十位玉女，并让人向她的乡里故人致谢。
When medicinal efficacy is insufficient, acupuncture can be employed; if it hits the critical point (Zhongkenqing, key anatomical or energetic junction), what harm is there in inserting it deeply?
It is widely transmitted that Fu Weng (Old Man of the Fu River) was skilled in acupuncture and authored the *Zhen Jing* (Classic of Acupuncture). His disciple, Cheng Gao, sought instruction for many years before Fu Weng finally taught him. Guo Yu studied under Cheng Gao and also gained fame for his acupuncture skills. However, when treating noble persons, he often failed to achieve a cure. Emperor He of Han asked him the reason. Guo Yu replied, "The couli (skin texture and interstitial spaces) are extremely subtle; one must adapt to the flow of Qi and employ skill. Between the needle and stone, even a hair's breadth error can lead to failure. The spirit resides between the mind and hand; it can be understood but not fully expressed in words." He further stated, "Acupuncture has its measurements and limits, and timing may involve misses or leaks; thus, the difficulty of using needles is evident." It is unknown whether the Master (Hua Tuo), having attained immortality and received heavenly transmission, was also proficient in this art. His disciple Fan A from Pengcheng was also skilled in acupuncture. All physicians claimed that the back and the area between the chest and viscera should not be needled recklessly, and depth should not exceed four fen. Yet, Fan A inserted needles into the back one or two cun deep, and into the chest and viscera as deep as five or six cun, yet all diseases were cured. This demonstrates that the Master's acupuncture skills, derived from immortal transmission, surpassed those of Fu Weng and others. (Commentary by Sun Simiao)
When herbs are ineffective, Mafei San (Hemp Boiling Powder) can be used to allow for the cutting of viscera; once severed and amputated, suturing is not difficult.
Note: Abscesses and ulcers forming within the internal organs render both acupuncture and herbal medicine useless. When treating such critical conditions, the Master usually first administered Mafei San until the patient was unconscious and unaware. Then, he would incise the abdomen and back, extracting and cutting away accumulated pathogenic masses. If the pathology was in the intestines or stomach, he would sever, wash clean, remove the diseased filth, and then suture the wound. The wound would heal in five or six days, and the patient would recover fully within a month. (Commentary by Sun Simiao)
Mastering the techniques regarding women leads to longevity; consuming Ephedrae Herba (Mahuang, 麻黄) and Atractylodis Rhizoma (Baizhu, 白术) allows one to become like an immortal.
"Jin Tong Yu" refers to resisting sexual intercourse, specifically the practice of clenching the fists (Wogu, 握固) to prevent ejaculation, thereby conserving essence to nourish the brain. The *Lie Xian Zhuan* (Biographies of Immortals) states: "Rong Cheng Gong was adept at tonifying and guiding Daoist practices, extracting essence from the 'Xuan Pin' (mysterious female principle, here referring to ingesting cinnabar and lead pills). The key lies in keeping the 'Gu Shen' (Valley Spirit, i.e., the primordial spirit of the Kidneys) alive, guarding life and nurturing Qi." Therefore, when discussing techniques regarding women, people mostly revere Rong Cheng Gong as the founder. In reality, this technique was not created by Rong Cheng Gong, but by the Master (Hua Tuo). The Master merely used Rong Cheng's name as a pseudonym.
Note: During the Later Han Dynasty, there was a man named Leng Shouguang who lived at the same time as Master Hua. He frequently studied under the Master and received secret transmission of the techniques regarding women. Shouguang was approximately 150-160 years old. Whenever he bent his neck and panted, his beard and hair would turn completely white. Yet, his skin and complexion resembled those of a person in their thirties or forties. At the same time, there was a woman named Nv Sheng from Changle. Initially, she consumed Sesamum indicum (Huma, 胡麻) and Atractylodis Rhizoma (Baizhu, 白术), abstaining from grains for over eighty years. She grew younger daily, her complexion rosy like peach blossoms, capable of walking three hundred li per day and running as fast as roe deer. She often gathered herbs in Mount Song. There, she met a woman who claimed to be an attendant of the Supreme Lord of the Three Heavens. This woman gave her the True Forms of the Five Sacred Mountains and taught her the methods of practice. After Nv Sheng completed her Daoist cultivation, she bid farewell to close friends one day, stating she would enter Mount Hua. Fifty years later, acquaintances from her previous era encountered Nv Sheng in front of the Mount Hua temple. She was riding a white deer, accompanied by thirty jade maidens, and sent greetings to her hometown relatives and old friends.