观夫针道，捷法最奇。须要明于补泻，方可起于倾危。先分病之上下，次定穴之高低。
头有
在下而晚在上，用之必识其时。午前为早属阳，午后为晚属阴。男女上下，凭腰分之。手足
三阳，手走头而头走足；手足三阴，足走腹而胸走手。阴升阳降，出入之机。逆之者，为泻
为迎；顺之者，为补为随。春夏刺浅者以瘦，秋冬刺深者以肥。更观原气之浓薄，刺分浅深
之尤宜。
原夫补泻之法，妙在呼吸手指。男子者，大指进前左转，呼之为补，退后右转，吸之为
泻，
，提
摇而退之，出针之法；动而进之，催针之法；循而摄之，行气之法。搓则去病，弹则补虚。
肚腹盘旋，扪为穴闭。沉重豆许曰按，轻浮豆许曰提。一十四法，针要所备。补者一退三飞
，真气自归；泻者一飞三退，邪气自避。补则补其不足，泻则泻其有余。有余者为肿为痛，
曰实；不足者为痒为麻，曰虚。气速效速，气迟效迟。死生富贵，针下皆知。贱者硬而贵者
脆，生者涩而死者虚。候之不至，必死无疑。
且夫下针之法，先须爪按，重而切之，次令咳嗽一声，随咳下针。凡补者呼气，初针刺
至皮
为极处，就当补之。再停良久，却须退针至人之分，待气沉紧，倒针朝病。进退往来，飞经
走气，尽在其中矣。凡泻者吸气，初针至天，少停进针，直至于地，得气泻之。再停良久
，却须退针，复至于人，待气沉紧，倒针朝病，法同前矣。其或晕针者，神气虚也，以针补
之，以袖捣之口鼻而气回，热汤与之，略停少顷，根据前再施之。
及夫调气之法，下针至地之后，复人之分。欲气上行，将针右捻，欲气下行，将针左捻
。欲
气至。以龙虎升腾之法，按之在前，使气在后；按之在后，使气在前，运气走至疼痛之所，
以纳气之法，扶针直插，复向下纳，使气不回。若关节阻涩，气不过者，以龙虎龟凤通经接
气。大段之法，驱而运之，仍以循摄爪切，无不应矣。此通仙之妙。
况夫出针之法，病势既退，针气微松；病未退者，针气如根，推之不动，转之不移，此
为邪
，方可出针豆许，摇而停之。补者吸之去疾，其穴急扪；泻者呼之去徐，其穴不闭。欲令腠
密，然后调气，故曰下针贵迟，太急伤血；出针贵缓，太急伤气。以上总要，于斯尽矣。
考夫治病之法有八∶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，
慢
以九六之法，则先补后泻也。四曰阴中之阳，先热后寒，深而浅，以六九之方，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。盖法在浅则用浅，法在深则用深
，二者不可兼而紊之也。五曰子午捣臼，水蛊膈气，落穴之后，调气均匀，针行上下，九入
六出，左右转之，十遭自平。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，
瘕癖 ，针刺七分，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。
若夫过关过节，催运气血，以飞经走气，其法有四∶一曰青龙摆尾，如扶舡舵，不进不
退，
龟探穴，如入土之象，一退三进，钻剔四方。四曰赤凤迎源，展翅之仪，入针至地，提针至
天，候针自摇，复进其元，上下左右，四围飞旋。病在上吸而退之，病在下呼而进之。
至夫久患偏枯，通经接气之法已有定息寸数。手足三阳，上九而下十四，过经四寸；手
足三
，可使寒者暖而热者凉，痛者止而胀者消，若开渠之决水，立时见功，何倾危之不起哉？《
难》曰∶病有三因，皆从气血。针分八法，不离阴阳。盖经络昼夜之循环，呼吸往来之不息
。和则身体康健，否则疾病竞生，譬如天下国家地方，山海田园，江河溪谷，值岁时风雨均
调，则水道疏利，民安物阜。其或一方一所，风雨不均，遭以旱涝，使水道涌竭不通，灾伤
遂至。人之气血，受病三因，亦犹方所之旱涝也。盖针砭所以通经脉，均气血，蠲邪扶正，
故曰捷法最奇者哉。
嗟夫轩岐古远，卢扁死亡，此道幽深，非一言而可尽。斯文细密，在久习而能通。岂世
上之
贤，传之后学，用针之士，有志于斯。果能洞造玄微，而尽其精妙，则世之伏枕之 ，有缘
者遇针到病除，随手而愈。
观察那针刺之道，其快速见效的方法最为奇妙。必须精通补泻手法，才能挽救危重的病情。首先要分辨病位的上下，其次确定穴位的高低。
头部和足部的穴位，在午前（早）属阳，午后（晚）属阴，使用时必须把握时机。男女身体的上下分界，以腰部为界。手足三阳经，走向是从手到头、从头到足；手足三阴经，走向是从足到腹、从胸到手。这是阴气上升、阳气下降，以及气血出入的关键机制。逆着经脉走向刺针，就是泻法（迎而夺之）；顺着经脉走向刺针，就是补法（随而济之）。春夏季节，身体瘦弱者应浅刺；秋冬季节，身体肥胖者应深刺。更要观察患者原气的浓薄，从而决定刺入的深浅，这是尤为适宜的。
至于补泻的手法，奥妙在于呼吸与手指的配合。对于男性患者，大指向前进并左转，配合呼气，称为补法；向后退并右转，配合吸气，称为泻法。（此处原文有缺漏，依《金针赋》补全：提针时摇动退出，是出针之法；动针向前推进，是催气之法；循按经脉并捏摄皮肤，是行气之法。）搓针可以祛除疾病，弹针可以补益虚损。在腹部盘旋捻针，出针后扪闭穴孔以防气泄。沉重按压豆许大小叫“按”，轻浮提起豆许大小叫“提”。这十四种手法，是针刺要领所具备的。补法时“一退三飞”（退针一次，飞针三次），真气自然回归；泻法时“一飞三退”（飞针一次，退针三次），邪气自然避开。补法是补充不足，泻法是泻除有余。有余表现为肿和痛，称为实证；不足表现为痒和麻，称为虚证。气至则效速，气迟则效迟。患者的生死富贵，在针下都能感知。体质贱弱（或指久病体虚）者针感坚硬，体质尊贵（或指新病体实）者针感脆软；生机旺盛者针感涩滞，濒死或无生机者针感空虚。如果候气不至，必定死亡无疑。
至于下针的方法，首先需要用指甲用力按压穴位，重切定位，然后令患者咳嗽一声，随着咳嗽声进针。凡是补法，要在患者呼气时进针，初刺至皮部（天部）为极处，就当进行补法。再停留片刻，然后将针退至肌肉层（人部），等待气感沉紧，倒转针尖朝向病所。进退往来，飞经走气，都包含在其中了。凡是泻法，要在患者吸气时进针，初针刺至天部，稍停后进针直达地部，得气后施行泻法。再停留片刻，然后将针退至人部，等待气感沉紧，倒转针尖朝向病所，方法同前。如果出现晕针现象，是因为神气虚弱，应用补法，并用袖子擦拭口鼻以回气，给予热汤，稍作休息后，再按前述方法施治。
至于调气的方法，下针至地部之后，复退至人部。想要气上行，将针向右捻；想要气下行，将针向左捻。想要气到达病所，运用龙虎升腾之法，按在前可使气在后，按在后可使气在前，引导气运行至疼痛之处。运用纳气之法，扶针直插，再向下纳入，使气不回流。如果关节阻滞涩滞，气过不去，运用龙虎龟凤通经接气法。大体上的手法，驱赶并运行动气，仍然配合循按、捏摄、爪切，没有不应验的。这是通仙般的妙法。
况且出针的方法，病势已退，针下气感微松；病未退者，针感如根，推之不动，转之不移，此为邪气盛。此时方可将针退出豆许，摇动并停顿。补法时趁吸气迅速出针，并立即急扪穴孔；泻法时趁呼气缓慢出针，穴孔不闭。想要腠理致密，然后调气，所以说下针贵在迟缓，太急会伤血；出针贵在缓和，太急会伤气。以上总括要点，都在这里了。
考察治病的方法有八种：一是烧山火，治疗顽麻冷痹，先浅后深，用九阳数，分三进三退，慢提紧按，结合九六之法，则是先补后泻。二是透天凉，治疗骨蒸劳热，先深后浅，用六阴数，分三出三入，紧提慢按，结合九六之法，则是先泻后补。三是留气法，治疗痞块积聚，先补后泻。四是阴中之阳，治疗先热后寒，由深变浅，用六九之法，则是先泻后补。补法必须等到热感出现，泻法务必等到寒感侵袭，犹如搓线一般，慢慢转针。盖因法在浅层就用浅法，法在深层就用深法，两者不可兼用而混乱。五是子午捣臼，治疗水蛊膈气，落穴之后，调气均匀，针行上下，九入六出，左右旋转，十次自平。六是进气诀，治疗腰背肘膝痛，浑身游走性疼痛，刺九分，行九补，卧针五七吸，等待气上行。也可用龙虎交战法，左捻九次右捻六次，这也是止痛的针法。七是留气诀，治疗瘕癖积聚，针刺七分，用纯阳法，然后直插针，气来深刺，提针再停。八是抽添诀，治疗瘫痪疮癞，选取要穴，使九阳得气，提按搜索，大意是让气周遍全身。扶针直插，再向下纳入，回阳倒阴。指下的玄妙细微，心中的灵活变法，一旦未见效，反复再施。
如果是过关过节，催运气血，运用飞经走气，其法有四：一是青龙摆尾，像扶船舵一样，不进不退，左右摇摆。二是白虎摇头，像虎头摆动，左右摇动。三是苍龟探穴，像入土之象，一退三进，钻剔四方。四是赤凤迎源，展翅之仪，入针至地，提针至天，候针自摇，复进其元，上下左右，四围飞旋。病在上部，吸气时退针；病在下部，呼气时进针。
至于久患偏枯，通经接气的方法已有固定的息数和寸数。手足三阳经，上部九寸下部十四寸，过经四寸；手足三阴经……（此处原文略有残缺，意指阴阳经气交接规律），可使寒者暖而热者凉，痛者止而胀者消，如同开渠决水，立时见效，有什么危重病情不能起死回生呢？《难经》说：病有三因，皆源于气血。针分八法，不离阴阳。经络昼夜循环，呼吸往来不息。调和则身体健康，不调则疾病丛生，譬如天下国家地方，山海田园，江河溪谷，遇到岁时风雨均调，则水道疏利，民安物阜。如果一方一地，风雨不均，遭遇旱涝，使水道涌竭不通，灾伤遂至。人的气血受病三因影响，也如同地方的旱涝一样。针刺所以能通经脉，均气血，祛邪扶正，所以说快速见效的方法最为奇妙啊。
唉！轩辕岐伯古远，卢医扁鹊已亡，此道幽深，非一言可尽。此文细密，需久习方能通晓。岂世上之贤者，传之后学，用针之士，有志于此。果能洞悉玄微，尽其精妙，则世间卧床之病患，有缘者遇针到病除，随手而愈。
Observing the way of acupuncture, the method for rapid efficacy is most wondrous. One must master tonification and sedation to rescue critical conditions. First distinguish the upper and lower aspects of the disease, then determine the high and low points of the acupoints.
For the head and feet, morning (early) belongs to Yang, and afternoon (late) belongs to Yin; when using them, one must recognize the timing. Before noon is early and belongs to Yang; after noon is late and belongs to Yin. The division of upper and lower in men and women is based on the waist. The Three Yang meridians of the hands and feet run from hand to head and from head to foot; the Three Yin meridians of the hands and feet run from foot to abdomen and from chest to hand. This is the mechanism of Yin ascending and Yang descending, and the entry and exit of Qi. Needling against the meridian flow constitutes Sedation (Xie, 泻) or "Meeting" (Ying, 迎); needling with the meridian flow constitutes Tonification (Bu, 补) or "Following" (Sui, 随). In Spring and Summer, needling should be shallow for thin individuals; in Autumn and Winter, needling should be deep for fat individuals. Furthermore, observing the thickness or thinness of Yuan Qi (Original Qi) makes determining the depth of insertion particularly appropriate.
Regarding the methods of tonification and sedation, their subtlety lies in respiration and finger movements. For male patients, advancing the thumb forward and rotating left while exhaling is Tonification; retreating backward and rotating right while inhaling is Sedation. [Text gap filled per standard text]: Lifting and shaking upon withdrawal is the method of needle removal; moving and advancing is the method of urging Qi; following and pinching is the method of circulating Qi. Twisting removes disease; flicking tonifies deficiency. Rotating around the abdomen and pressing closes the acupoint upon withdrawal. Pressing heavily by a bean's weight is "An" (Pressing); lifting lightly by a bean's weight is "Ti" (Lifting). These fourteen techniques comprise the essentials of needle manipulation. Tonification involves one retreat and three flights (flapping fingers), causing True Qi to return naturally; Sedation involves one flight and three retreats, causing Evil Qi to avoid naturally. Tonification supplements insufficiency; Sedation drains excess. Excess manifests as swelling and pain, termed Excess Syndrome (Shi, 实); insufficiency manifests as itching and numbness, termed Deficiency Syndrome (Xu, 虚). When Qi arrives quickly, efficacy is quick; when Qi arrives slowly, efficacy is slow. Life, death, wealth, and status can be known under the needle. Those of humble constitution are hard/stiff under the needle, while those of noble constitution are crisp/soft; those with vitality feel astringent, while those near death feel empty. If Qi does not arrive, death is certain.
As for the method of inserting the needle, first press firmly with the fingernail to cut and locate, then ask the patient to cough once, inserting the needle with the cough. For all tonification, insert during exhalation; initially prick to the skin layer (Heaven Level) as the limit, which constitutes tonification. After pausing for a while, withdraw the needle to the muscle layer (Human Level), wait for the Qi sensation to become heavy and tight, then invert the needle tip towards the disease. Advancing, retreating, coming and going, flying through meridians, and moving Qi are all contained herein. For all sedation, insert during inhalation; initially prick to Heaven Level, pause slightly, advance directly to Earth Level, obtain Qi, and perform sedation. After pausing for a while, withdraw the needle back to Human Level, wait for the Qi sensation to become heavy and tight, invert the needle tip towards the disease, following the same method as before. If fainting occurs due to needle insertion, it is because Shen Qi (Spirit Qi) is deficient. Apply tonification, wipe the mouth and nose with a sleeve to restore Qi, provide hot soup, wait a short while, then apply again according to the previous method.
Regarding the method of regulating Qi, after inserting to Earth Level, withdraw to Human Level. To move Qi upward, rotate the needle to the right; to move Qi downward, rotate the needle to the left. To make Qi reach the destination, use the Dragon-Horse Ascending Method: pressing in front makes Qi stay behind; pressing behind makes Qi come forward. Guide Qi to travel to the painful area. Use the Qi-Containing Method: hold the needle straight and insert, then push down to contain Qi so it does not retreat. If joint obstruction causes Qi stagnation, use the Dragon-Horse-Turtle-Phoenix Meridian-Unblocking and Qi-Joining Method. Generally driving and operating Qi, combined with following, pinching, and claw-cutting, will yield results. This is the miraculous method of Tong Xian.
Moreover, regarding needle removal: if the pathological trend has receded and the needle feels loose, but if the disease remains and the needle feels rooted, immovable when pushed, unturnable when rotated, this indicates Evil Qi is strong. Only then withdraw the needle slightly (bean-sized), shake, and pause. For tonification, remove quickly during inhalation and immediately press the acupoint closed; for sedation, remove slowly during exhalation and leave the acupoint open. To ensure dense couli (pores/skin texture), regulate Qi thereafter. Thus, it is said that inserting the needle should be slow; too fast injures Blood. Removing the needle should be gradual; too fast injures Qi. The above summaries all these essentials.
Examining the eight methods of treating diseases:
1. Burning Mountain Fire (Shao Shan Huo): Treats stubborn numbness and cold bi. Insert shallow then deep, use Nine Yang numbers, three advances and three retreats, slow lift and firm press. Combined with Nine-Six method, it is first tonify then sedate.
2. Penetrating Heaven Cool (Tou Tian Liang): Treats bone-steaming consumption fever. Insert deep then shallow, use Six Yin numbers, three withdrawals and three insertions, firm lift and slow press. Combined with Nine-Six method, it is first sedate then tonify.
3. Retaining Qi Method (Liu Qi Jue): Treats masses and accumulations. First tonify then sedate.
4. Yin within Yang: Treats initial heat followed by cold. Deep to shallow, use Six-Nine method, first sedate then tonify. Tonification requires heat arrival; sedation requires cold invasion. Like twisting thread, turn the needle slowly. Methods at shallow levels use shallow techniques; methods at deep levels use deep techniques. They cannot be mixed and confused.
5. Zi Wu Dao Jiu (Child-Noon Pestle): Treats water distension and diaphragmatic qi. After entering the acupoint, regulate Qi evenly. Move needle up and down, nine insertions and six withdrawals, rotate left and right. Ten cycles bring balance.
6. Advancing Qi Formula: Treats pain in waist, back, elbows, knees, and wandering pain throughout the body. Insert 9 fen, perform nine tonifications. Lay the needle horizontally for five to seven breaths, waiting for Qi to ascend. Can also use Dragon-Horse Battle method: left twist nine times, right twist six times. This is also a needle to stop pain.
7. Retaining Qi Formula: Treats jia pi (masses). Insert 7 fen, use pure Yang method, then insert straight. When Qi arrives, insert deeply, lift needle and pause.
8. Drawing and Adding Formula: Treats paralysis, sores, and leprosy. Select key acupoints, make Nine Yang obtain Qi, lift and press searching. The main point is to circulate Qi throughout. Hold needle straight, insert, then push down to return Yang and invert Yin. Subtlety under fingers, flexibility in mind. If no response, repeat.
If passing through joints and passes to urge Qi and Blood, using Flying Through Meridians and Moving Qi, there are four methods:
1. Green Dragon Wags Tail: Like holding a ship's rudder, no advance or retreat, swaying left and right.
2. White Tiger Shakes Head: Like a tiger shaking its head, shaking left and right.
3. Grey Turtle Probes Cave: Like entering soil, one retreat and three advances, drilling and scraping in four directions.
4. Red Phoenix Welcomes Source: Spreading wings posture. Insert to Earth, lift to Heaven, wait for needle to shake naturally, return to origin, fly and spin up, down, left, right. Disease in upper part: retreat during inhalation. Disease in lower part: advance during exhalation.
For chronic hemiplegia, the methods for connecting meridians and joining Qi have fixed breath counts and cun measurements. Hand and Foot Three Yang meridians: upper 9 cun, lower 14 cun, crossing meridians 4 cun. Hand and Foot Three Yin meridians... [text gap] ...can make cold warm and heat cool, stop pain and reduce distension. Like opening a canal to release water, efficacy is immediate. How could any critical condition fail to recover? The *Nan Jing* says: Diseases have three causes, all stemming from Qi and Blood. Acupuncture has eight methods, never departing from Yin and Yang. Meridians circulate day and night; respiration comes and goes without cease. Harmony leads to health; disharmony leads to disease. It is like countries, mountains, seas, fields, rivers, and valleys. If wind and rain are balanced in seasons, waterways are smooth, people are safe, and goods abundant. If wind and rain are uneven in a region, causing drought or flood, waterways dry up or surge and block, leading to disaster. Human Qi and Blood affected by the three causes are like regional droughts and floods. Acupuncture therefore unblocks meridians, balances Qi and Blood, dispels evil, and supports righteousness. Thus it is said that the rapid method is most wondrous.
Alas, Xuanyuan and Qibo are ancient, Lu Bian and Bian Que are dead. This path is profound and cannot be exhausted in one word. This text is detailed and meticulous, understood only through long practice. Are there sages in the world transmitting this to future learners? Practitioners of acupuncture who aspire to this, if they can thoroughly penetrate the mysteries and exhaust the subtleties, then bedridden patients in the world, if destined, will encounter needles removing disease instantly, healing with every movement.