世人每以针灸学术，久已失传。又有谓针灸家多守秘密，靳其术而不传，此皆未悉针灸学之甘苦，是以有
此想当然之说耳。无论何种学术，凡可以文本相传者，多属其中之糟粕。若其精华所在，绝非文本可以相传。
其中之曲折奥妙，非由耳提面命不可，甚至可以意会而不可以言传。孟子所谓大匠诲人，能与人规
矩，不能使人巧。非故靳其术而不传，实有千言万语，而不能领略一二者。即孟子之所谓巧，乃学术之精华
也。针灸之学，精华多而糟粕少。所以数千年来，能得其真传者，一代不过数人，职此故也。
即以文本可传者而论，似乎《内经》、《难经》所有之文本，即由上古相传而来，必无谬误，无如五
代以前，印书之学，尚未发明，各种书籍皆有手抄，甚为难得。又易错落舛误，一经世乱，往往焚毁无遗，
此相传之一难也。秦汉以上，各种学术率以口耳相传，未能笔之于书，人存则学存，人亡则学亦亡，此相
传之二难也。有此二难，是以上古学术，存于今者，十不逮一，并非故守秘密，靳而不传也。
针灸一道，首重经络穴道，次即手法针法。如《灵枢》、《素问》、《难经》等书，皆为针灸家之
祖籍。数千年来，无能出其范围，但某经某穴、主治某病、即已略而弗详。至某穴应如
何下针，某病应如何寒温补泻，更不得其要领，何也？考《内
经》、《难经》而外，专论经络穴道及主治病症者，据《隋书经籍志》尚有《明堂孔穴》五卷、《明堂孔穴
图》三卷。《唐志》有《黄帝内经明堂》十三卷、《黄帝十二经脉明堂五脏图》一卷、《黄帝十二经明堂
偃侧人图》十二卷、《黄帝明堂》三卷。又隋之杨上善《黄帝内经明堂类成》十三卷、杨元孙《黄帝明
堂》三卷，皆足以补《内》、《难》之不足。无如今世一字无存，如但守《内经》、《难经》，即各经穴
道，尚不能备，何论其他。
幸有晋人皇甫士安，当汉魏经籍散亡之后，以上各书尚未残缺，得以搜罗纂辑。着为《甲乙经》十二卷，
垂示后人。至今学针灸者，能知某经有若干穴，某穴确在某处，某病宜取某穴，及各穴应如何下针，皆以
《甲乙经》为根据，除此以外，更无可考。是以《甲乙经》之有功于医，直与《内经》、《难经》并垂
不朽。针灸家更宜奉为金科玉律，不可不熟读而深究也。
由晋宋以迄隋初，百数十年之间，大乱迭兴，学术道丧，医学尤荒。除王叔和之《脉经》、葛洪之《肘
后方》、褚澄之《褚氏遗书》、巢元方之《病源》以外，更无他种医书流传。针灸之书，更无有起而述之者。
至唐初孙思邈真人着《千金方》，始稍稍论及针灸，而王焘着《外台秘要》，即以针灸为绝无所用，惟
于六朝人之方剂，则广收博采，一字不遗。因此有唐一代，谈针法者绝少，《内》、《难》、《甲乙》
之学，至此几乎失传矣。史虽盛称狄梁公脑后下针，赘疣立坠，仅堪播为美谈，并无一字
撰述，此则深可痛惜者也。
赵宋崛兴，居然为医设学，定考医程序，造就医学人才。命林亿、高保衡等，校正《内经》、《伤寒论
》、《金匮要略》等书传世，官家着有《惠民和剂局方》、《圣济总录》诸书，嘉惠医林。于针灸一科，并
极留意，朝廷以世传针砭之法，方术不同，易滋讹舛，于是命尚药奉御王唯一等，考求古代明堂气穴经
络之说，铸有铜人二具，天圣五年十月制成。奉诏一置医官院，一置大相国寺仁济殿。又命纂集旧闻，订正讹
谬，着为《铜人 穴针灸图经》三卷，刊刻颁布，俾资遵守。前代失传之《明堂图说》，至是始复传于世。
凡读《内》、《难》、《甲乙》者，可以有所考镜矣。
又据周密《齐东野语》云∶舅氏章叔恭， 襄州日，尝获铜人背面二器，相合则浑然全身。后由赵南仲
归之内府，叔恭尝写有铜人背面二图云云，则宋时内府铜人不止王唯一所制一种。王制之铜人，当为全身，
故可分置二处，此为两面相合而成，不知何时何人所作，其异同优劣如何，俱不可考。即章叔恭所绘之
图，亦不可得见，至为可惜，今言孔穴图者，惟《铜人 穴图经》略存梗概耳。
王唯一所制，章叔恭所绘，皆只有正背二面，侧伏尚不完全。惟世传《明堂灸经》所绘之图，兼及侧面
伏面，足补两种铜人之不足，益可宝贵。惟此书不题着书人姓名，惟题西方子撰，想系宋之高人隐士，精于
灸术，不屑以医著名者之所为也。
元明之间，针灸之学益微，历代传习不废者，只有席氏一家。考明陈会着有《神应经》一卷，卷首列有
宗派图，称梓桑君席宏达得针灸真传，世世专精，九传而至席华叔，十传而至席信卿，十一世始传于陈会。
会即广传其术，共授二十四人，得其真传者有二人，一为康叔达，一为刘瑾。书中有席宏达传授誓词，
谓传道者必盟天歃血，立誓以传，当于宗派图下注其姓名。如或妄传非人，私相付度阴有天刑，明有阳谴云
云，此针灸家誓守秘密之明证。但《内经》即有勿传非人之语，当以针法易习难精，
深恐无识之徒，得其皮毛，肆意图利，贻害病患，故郑重传授，借以垂戒耳。
明季大江南北，以针名世者，尚有二家。一为姑苏凌汉章，其于周身穴道，不须按揣，隔衣针之，
亦百不失一，所谓目无全
牛者也。一为六合李千户，针法亦极精，但其按穴必须去衣折量，先以墨点记其应针之穴，然后下针。其术不
同，而神乎其技，则初无二致，人谓其异曲同工。
元明之间，有一秘密之针灸书，得之者视如枕中鸿宝，名曰《卫生针灸元机秘要》。万历中太医院官杨继
洲得其书，谓当公之于世，乃为之补辑刊刻，易其名曰《针灸大全》。同时有高武者，着有《针灸聚英》、
《针灸节要》诸书。凡历代相传之针法灸法，及针灸家之备歌各赋，多搜括无遗。元王国端之《扁鹊神
应针灸玉龙经》，亦多录私相传诵之歌括歌赋。盖皆热心针灸学，惟恐古法失传，同抱一普及公开之思想者也。
吾师黄石屏先生为人治病，亦隔衣下针，无须留意揣量穴道，而自然百无一误。盖与明季凌汉章所传针
法，为一脉相传，固由于周身穴道烂熟胸中，无须临时脱衣挨按，然其随手下针百无一误者，另有取穴准确之
法，较之脱衣挨按，尤为迅速。故鄙人平生治病亦遵吾师之法，隔衣下针，并非故为所难，亦由习之
既久反较脱衣为易。此等处可以意会，而不可以言传。将来实习时，吾师所传隔衣下针之法，当可望其普及也。
习针科者，对于晕针及吸针之解法，务宜讲明有素，庶不致临事仓皇。晕针固险，而吸针尤险而危。昔
朱丹溪有一门人，为病者用针，针为气所吸，牢不可拔，而吸入甚速。其人急趋丹溪
求教，丹溪闻之变色曰∶吾不能解，惟速求可久先生。葛至，急于他穴下一针，其吸入之针，应手射出。
可见针法自有真传，到此紧要关头，丝毫不容假借矣。
世人常常认为针灸学术已经久已失传。又有人说针灸家大多保守秘密，吝惜他们的技艺而不传授，这都是因为不了解针灸学的甘苦，所以才有这种想当然的说法罢了。无论何种学术，凡是可以通过文本传承的，大多属于其中的糟粕。若是其中的精华所在，绝不可能仅靠文本进行传承。其中的曲折奥妙，非当面教导不可，甚至可以心领神会而无法用言语表达。孟子所说的“大匠诲人，能与人规矩，不能使人巧”，并非故意吝惜技艺不传，实在是千言万语，而对方只能领悟一二。即孟子所说的“巧”，乃是学术的精华。针灸之学，精华多而糟粕少。所以数千年来，能得到其真传的，一代不过几个人，就是这个原因。
就那些可以通过文本传承的内容而言，似乎《内经》、《难经》中的所有文本，都是由上古时期相传而来，必定没有错误，无奈五代以前，印刷术尚未发明，各种书籍都是手抄本，非常难得。而且容易错乱出错，一旦遭遇世道混乱，往往被焚毁无余，这是传承的第一难。秦汉以上，各种学术大多以口耳相传的方式流传，未能记录在书本上，人在则学问在，人亡则学问也随之消亡，这是传承的第二难。有了这两难，所以上古时期的学术，留存到今天的，十中也不到一，并不是故意保守秘密，吝惜而不传授。
针灸这一门道，首先重视经络穴道，其次是手法针法。像《灵枢》、《素问》、《难经》等书，都是针灸家的祖籍（源头）。数千年来，没有人能超出这个范围，但是某条经络、某个穴位主治什么病，只是简略提及而未详细说明。至于某个穴位应该如何下针，某种疾病应该如何运用寒热补泻手法，更无法掌握要领，为什么呢？考察《内经》、《难经》之外，专门论述经络穴道及主治病症的，据《隋书·经籍志》记载还有《明堂孔穴》五卷、《明堂孔穴图》三卷。《唐志》中有《黄帝内经明堂》十三卷、《黄帝十二经脉明堂五脏图》一卷、《黄帝十二经明堂偃侧人图》十二卷、《黄帝明堂》三卷。又有隋朝杨上善的《黄帝内经明堂类成》十三卷、杨元孙的《黄帝明堂》三卷，都足以弥补《内》、《难》二书的不足。无奈如今这些书一字无存，如果只守着《内经》、《难经》，就连各经穴道都无法备齐，何况其他内容。
幸好有晋代人皇甫士安，在汉魏经籍散亡之后，由于上述各书尚未残缺，得以搜集编纂。著成《甲乙经》十二卷，留示后人。至今学习针灸的人，能知道某条经络有多少个穴位，某个穴位确切在哪里，哪种病适宜取哪个穴位，以及各个穴位应该如何下针，都是以《甲乙经》为依据，除此之外，更没有可以考证的了。因此，《甲乙经》对医学的贡献，简直与《内经》、《难经》一样垂范不朽。针灸家更应该奉为金科玉律，不可不熟读并深入探究。
从晋宋一直到隋初，百数十年之间，大乱接连兴起，学术之道丧失，医学尤其荒废。除了王叔和的《脉经》、葛洪的《肘后方》、褚澄的《褚氏遗书》、巢元方的《病源》以外，没有其他医书流传。针灸的书，更没有有人起来述说的。到了唐初，孙思邈真人撰写《千金方》，才开始稍微论及针灸，而王焘撰写《外台秘要》，则认为针灸绝对无用，只对六朝人的方剂广泛收集采纳，一字不漏。因此整个唐代，谈论针法的人极少，《内》、《难》、《甲乙》之学，到这里几乎失传了。史书虽然盛赞狄梁公脑后下针，赘疣立刻掉落，仅仅值得作为美谈传播，并没有任何文字撰述，这真是深可痛惜的事情。
赵宋崛起兴盛，竟然为医学设立学校，制定考核医生的程序，培养医学人才。命令林亿、高保衡等人，校正《内经》、《伤寒论》、《金匮要略》等书传世，官方著有《惠民和剂局方》、《圣济总录》等书，嘉惠医学界。对于针灸这一科，也极为留意，朝廷因为世间流传的针砭之法，方术不同，容易产生讹误差错，于是命令尚药奉御王唯一等人，考求古代明堂气穴经络之说，铸造铜人两个，天圣五年十月制成。奉诏令一个放置在医官院，一个放置在大相国寺仁济殿。又命令编纂集录旧闻，订正讹误谬误，著成《铜人腧穴针灸图经》三卷，刊刻颁布，以便大家遵守。前代失传的《明堂图说》，至此才重新流传于世。凡是阅读《内》、《难》、《甲乙》的人，可以有所参考借鉴了。
又据周密《齐东野语》记载：舅父章叔恭，在襄州时，曾经获得铜人背面两件器物，合起来就是浑然一体的全身。后来由赵南仲收归内府，章叔恭曾经绘制有铜人背面两幅图云云，那么宋代内府的铜人不止王唯一所制的一种。王唯一制作的铜人，应当是全身，所以可以分置两处，这个是两面相合而成，不知道是何时何人所作，其异同优劣如何，都无法考证。就连章叔恭所绘制的图，也无法见到，非常可惜，现在谈论孔穴图的，只有《铜人腧穴图经》略微存有梗概而已。
王唯一所制的，章叔恭所绘的，都只有正背两面，侧面伏面尚不完全。只有世间流传的《明堂灸经》所绘制的图，兼及侧面伏面，足以弥补两种铜人的不足，更加可贵。只是这本书不题写著书人姓名，只题写西方子撰，想是宋朝的高人隐士，精通灸术，不屑于以医生身份闻名的人所写的。
元明之间，针灸之学更加微弱，历代传习未废除的，只有席氏一家。考察明朝陈会著有《神应经》一卷，卷首列有宗派图，称梓桑君席宏达得到针灸真传，世代专精，九代传到席华叔，十代传到席信卿，十一代才传给陈会。陈会随即广泛传授其技艺，共授二十四人，得到真传的有两人，一个是康叔达，一个是刘瑾。书中有席宏达传授誓词，谓传道者必须盟天歃血，立誓以传，应当在宗派图下注其姓名。如果妄传非人，私下相互付度，阴间有天刑，明处有阳谴云云，这是针灸家誓守秘密的明证。但《内经》中就有不要传给非人的话，应当是因为针法容易学习却难以精通，深深担心无识之徒，得到皮毛，肆意图谋利益，贻害病患，所以郑重传授，借以告诫罢了。
明朝末年大江南北，以针法闻名于世的，还有两家。一个是姑苏凌汉章，他对于周身穴道，不需要按揣，隔着衣服扎针，也百不失一，所谓目无全牛（形容技艺纯熟）的境界。一个是六合李千户，针法也非常精妙，但他取穴必须脱衣折量，先用墨点标记应该针刺的穴位，然后下针。他的技术不同，但神乎其技，则起初并无二致，人们说他是异曲同工。
元明之间，有一部秘密的针灸书，得到它的人视如枕中鸿宝（珍贵的宝物），名叫《卫生针灸元机秘要》。万历年间太医院官员杨继洲得到这本书，认为应当公之于世，于是为之补充编辑刊刻，改名为《针灸大全》。同时有高武者，著有《针灸聚英》、《针灸节要》等书。凡历代相传的针法灸法，以及针灸家的备歌各赋，大多搜括无遗。元代王国端的《扁鹊神应针灸玉龙经》，也大量收录私相传诵的歌括歌赋。大概都是因为热心针灸学，唯恐古法失传，共同抱有一种普及公开的思想。
我的老师黄石屏先生为人治病，也是隔着衣服下针，无须留意揣量穴道，而自然百无一误。大概与明代季凌汉章所传的针法，是一脉相传，固然由于周身穴道烂熟胸中，无须临时脱衣挨按，但他随手下针百无一误的原因，另有取穴准确的方法，比起脱衣挨按，更为迅速。所以我平生治病也遵循我老师的方法，隔衣下针，并非故意为难，也是因为练习久了反而比脱衣更容易。这些地方可以心领神会，而无法用言语表达。将来实习时，我老师所传的隔衣下针之法，应当有望普及。
学习针科的人，对于晕针及吸针的解法，务必平时讲明熟悉，这样才不会临事仓皇。晕针固然危险，而吸针尤其危险且危急。昔日朱丹溪有一个门人，为病人用针，针被气所吸，牢固无法拔出，而且吸入非常快。那人急忙跑去向丹溪请教，丹溪听后变色说：我不能解决，只有快速求教可久先生。葛至后，急于其他穴位下一针，那被吸入的针，应手射出。可见针法自有真传，到了这个紧要关头，丝毫不容假借（弄虚作假或依赖他人）。
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.