因药之性，资火之神，由皮肤而行血脉，使郁者散，屈者伸，则熨引为力多矣，引取舒
伸之义，以熨能然，《血气形志论》曰∶病生于筋，治以熨引。《玉机真藏论》曰∶痹不仁
肿痛，可汤熨及火灸刺之。盖病生于筋，则拘急挛缩，痹而不仁，则经血凝泣。二者皆由外
有所感，熨能温之，血性得温则宣流，能引凝泣也。
可按可摩，时兼而用，通谓之按摩。按之弗摩，摩之弗按，按止以手，摩或兼以药，曰
按曰摩，适所用也。《血气形志论》曰∶形数惊恐，经络不通，病生于不仁，治之以按摩，
此按摩之通谓也。《阴阳应象论》曰∶其剽悍者，按而收之。《通评虚实论》曰∶痈不知所
，按之不应，乍来乍已，此按不兼于摩也。华佗曰∶伤寒始得一日在皮肤，当摩膏火灸即愈
，此摩不兼于按必资之药也。世之论按摩，不知析而治之，乃合导引而解之，夫不知析而治
之，固已疏矣。又合以导引，益见其不思也，大抵按摩法，每以开达抑遏为义，开达则壅蔽
者以之发散，抑遏则剽悍者有所归宿，是故按一也，有施于病之相传者，有施于痛而痛止者
，有施于痛而无益者，有按之而痛甚者，有按之而快然者，概得陈之，风寒客于人，毫毛毕
直，皮肤闭而为热，或痹不仁而肿痛，既传于肝，胁痛出食，斯可按也。肝传之脾，名曰脾
风，发瘅腹中热，烦心出黄，斯可按也。脾传之肾，名曰疝瘕，少腹冤热而痛出白，一名为
蛊，斯可按也。前所谓施于病之相传有如此者，寒气客于脉外，则脉寒。寒则缩蜷，缩蜷则
脉络急，外引小络，卒然为痛。又与热气相搏，则脉满而痛，脉满而痛，不可按也。寒气客
于肠胃之间，膜原之下，血不得散，小络急引，是痛也。按之则血气散而痛止，迨夫客于侠
脊之脉。其藏深矣，按不能及，故按之为无益也。风雨伤人，自皮肤入于大经脉，血气与邪，
并客于分腠间，其脉坚大，若可按也。然按之则痛甚，寒湿中人，皮肤不收，肌肉坚紧，营
血泣，卫气除，此为虚也。虚则聂辟气乏。惟按之则气足以温之，快然而不痛，前所谓按之。
痛止，按之无益，按之痛甚，按之快然有如此者，夫可按不可按若是，则摩之所施，亦可以
理推矣。养生法，凡小有不安，必按摩 捺。令百节通利，邪气得泄，然则按摩有资于外。
岂小补哉，摩之别法，必与药俱，盖欲浃于肌肤，而其势快利。若疗伤寒以白膏摩体，手当
千遍，药力乃行，则摩之用药，又不可不知也。
凭借药物的药性，借助火的热力，通过皮肤渗透进入血脉，使郁结之气得以疏散，使拘挛之筋得以舒展，那么熨引疗法的作用就很大了。“引”取的是舒展、伸长的含义，因为熨法能够达到这种效果。《素问·血气形志论》说：病生于筋脉的，用熨引法治之。《素问·玉机真藏论》说：痹证导致麻木不仁、肿痛，可以用汤熨及火灸、针刺治疗。大概病生于筋脉，就会出现拘急挛缩；痹阻导致麻木不仁，则是经络气血凝滞涩少。这两种情况都是由外邪侵袭所致，熨法能够温煦它们，血液本性得温则运行通畅，能引导凝滞的气血重新流动。
可以按压也可以揉摩，时常同时使用，统称为按摩。只按压而不揉摩，只揉摩而不按压，按压仅用手部动作，揉摩有时兼用药物，这就是“按”和“摩”的区别，在于根据具体情况适当选用。《素问·血气形志论》说：形体屡受惊恐，导致经络不通，病生于麻木不仁，用按摩治之，这是按摩的通称。《素问·阴阳应象大论》说：对于剽悍滑利的邪气，用按压的方法收敛它。《素问·通评虚实论》说：痈肿不知疼痛部位，按压没有反应，时发时止，这是只按不兼揉摩的情况。华佗说：伤寒初起一日在皮肤，应当用膏摩配合火灸即可痊愈，这是揉摩不兼按压，必须借助药物的情况。世人谈论按摩，不知道分析其不同而分别施治，反而结合导引法来解释，这已经是不知分析而治，显得粗疏了。又将其与导引合并，更见其缺乏思考。大体上按摩法的意义，在于开通通达和抑制遏制。开通通达则使壅塞蔽阻的病邪得以发散；抑制遏制则使剽悍的邪气有所归宿。所以按压这一方法，有的适用于疾病传变的过程，有的适用于止痛且痛止，有的适用于按压却无益于病情，有的按压后疼痛加剧，有的按压后感到舒适畅快。这里概括陈述一下：风寒客袭人体，毫毛竖立，皮肤闭塞而发热，或者出现痹证麻木不仁而肿痛，如果病邪传入肝脏，出现胁痛、呕吐，这时可以按压。肝传之于脾，名叫脾风，发作黄疸、腹中热、心烦、吐出黄水，这时可以按压。脾传之于肾，名叫疝瘕，小腹冤热而痛、排出白色分泌物，一名为蛊，这时可以按压。前面所说的适用于疾病传变的按压就是这样。寒气客于经脉之外，则经脉寒冷。寒则收缩卷曲，收缩卷曲则脉络紧急，向外牵引细小的络脉，突然产生疼痛。如果又与热气相搏结，则脉道充盈而疼痛，脉道充盈而疼痛，不可按压。寒气客于肠胃之间，膜原之下，血液不得散行，小络脉紧急牵引，这也是疼痛。按压则血气散行而疼痛停止，等到寒气客于夹脊的深脉，其位置很深，按压不能达到，所以按压对此无益。风雨伤人，从皮肤进入大经脉，血气与邪气一同客居于分肉腠理之间，其脉象坚大，如果可以按压的话，然而按压则疼痛加剧。寒湿中人，皮肤松弛不收，肌肉坚硬紧绷，营血凝涩，卫气耗散，这是虚证。虚证则肌表疏松，气机匮乏。只有按压才能使气充足以温煦机体，感到舒适畅快而不痛。前面所说的按压后痛止、按压无益、按压痛甚、按压快然等情况就是这样。既然可按压和不可按压的情况如此，那么揉摩的应用，也可以依理推断了。养生之法，凡身体稍有不适，必定进行按摩捺压，使全身关节通利，邪气得以外泄，这样看来，按摩对外在调理有辅助作用，难道不是小小的补益吗？揉摩的另一种方法，必须与药物配合，因为想要药力透彻肌肤，其势才能快速流利。比如治疗伤寒用白膏摩体，手部操作需达千遍，药力才能发挥作用，那么揉摩用药的道理，又不可不知道。
Relying on the properties of herbs and leveraging the power of fire, penetrating through the skin into the blood vessels, dispersing stagnation and extending contracture, the therapeutic effect of *yunyin* (hot compress and stretching) is significant. The term "yin" (stretching) implies the meaning of relaxation and extension, as hot compresses can achieve this. The *Suwen: Xueqi Xingzhi Lun* (Treatise on Blood, Qi, Shape, and Will in the Classic of Difficult Issues) states: "Diseases arising from sinews are treated with hot compress and stretching." The *Suwen: Yuji Zhenzang Lun* (Treatise on the True Viscera of the Jade Machine) states: "Bi syndrome causing numbness, pain, and swelling can be treated with hot compresses, moxibustion, and acupuncture." Generally, diseases arising from sinews result in spasm and contracture; Bi syndrome causing numbness indicates stagnation and sluggishness of meridians and blood. Both conditions are caused by external pathogenic factors. Hot compresses can warm them; since blood flows freely when warmed, it can guide the stagnant blood to flow again.
Pressing (*an*) and rubbing (*mo*) can be used simultaneously or separately, collectively referred to as massage. Pressing without rubbing, or rubbing without pressing, constitutes a distinction. Pressing uses only manual force, while rubbing may involve the application of medicinal plasters or oils. The choice between "an" and "mo" depends on appropriate application. The *Suwen: Xueqi Xingzhi Lun* states: "Frequent fright and panic cause meridian obstruction, leading to numbness, which is treated with massage." This is the general definition of massage. The *Suwen: Yin-Ying-Xiang Da Lun* (Great Treatise on Yin and Yang Correspondences) states: "For fierce and rapid pathogens, use pressing to subdue them." The *Suwen: Tongping Xu-Shi Lun* (Treatise on Excess and Deficiency in General Evaluation) states: "If an abscess is painless, unresponsive to pressure, and comes and goes suddenly, this is pressing without rubbing." Hua Tuo said: "When Shanghan (Cold Damage) begins on the first day in the skin, applying medicated plaster massage and fire moxibustion will cure it." This refers to rubbing without pressing, relying necessarily on medicines. People discussing massage today often fail to analyze and treat these methods distinctly, instead combining them with Dao Yin (guiding and pulling exercises) for explanation. Failing to distinguish and treat them separately is already superficial. Combining them with Dao Yin further shows a lack of deep thought. Broadly speaking, the principle of massage lies in "opening and unblocking" and "suppressing and restraining." Opening and unblocking allows obstructed pathogens to disperse; suppressing and restraining gives fierce pathogens a place to settle. Therefore, although pressing is one method, its effects vary: it may apply to the transmission of disease, stop pain, have no benefit, exacerbate pain, or bring comfort. To summarize: When Wind-Cold invades the body, hair stands erect, skin closes up causing heat, or Bi syndrome causes numbness, pain, and swelling. If the pathogen transmits to the Liver, causing hypochondriac pain and vomiting, pressing is applicable. If the Liver transmits to the Spleen, named Pi Feng (Spleen Wind), manifesting as jaundice, abdominal heat, irritability, and yellow discharge, pressing is applicable. If the Spleen transmits to the Kidney, named Shan Jia (Hernia Mass), causing lower abdominal burning pain and white discharge, also known as Gu (Parasitic Disease), pressing is applicable. This illustrates pressing applied to disease transmission. When Cold Qi lodges outside the meridians, the meridians become cold. Cold causes contraction and curling, making meridians tense, pulling on small collaterals, resulting in sudden pain. If combined with Heat Qi, the meridians become full and painful; in such cases of fullness and pain, pressing is contraindicated. When Cold Qi lodges between the stomach and intestines, below the membrane source, blood cannot disperse, small collaterals tense and pull, causing pain. Here, pressing disperses Qi and Blood, stopping pain. However, if Cold Qi lodges in the deep meridians alongside the spine, pressing cannot reach, so it is ineffective. When Wind and Rain injure the body, entering large meridians from the skin, Qi and Blood combine with pathogens in the fenli (intermuscular spaces). The pulse becomes firm and large; if pressing is attempted, pain increases. When Cold-Dampness enters the body, the skin becomes lax, muscles tight, Ying Blood becomes sluggish, and Wei Qi dissipates, constituting a Deficiency pattern. In deficiency, the surface is flaccid and Qi is insufficient. Only pressing can replenish Qi to warm the body, bringing comfort and stopping pain. As mentioned earlier, pressing stops pain, has no effect, worsens pain, or brings comfort depending on the situation. Given that applicability of pressing varies thus, the application of rubbing can also be deduced by reasoning. For health preservation, whenever there is slight discomfort, massage and kneading should be performed to ensure joint mobility and expel pathogens externally. Thus, massage provides external support, which is certainly beneficial. Another method of rubbing must be combined with medicines, aiming for penetration into the skin and muscle for rapid efficacy. For example, treating Shanghan with White Plaster massage requires a thousand strokes of the hand for the medicinal power to take effect. Therefore, the principles of using medicines in rubbing must not be ignored.