（杨氏注解）
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。
头有病而足取之，左有病而右取之。男子之气，早在上而晚在下，取之必明其理；女子之气
，早在下而晚在上，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。更观元气浓薄，浅深之
经曰∶荣气行于脉中，周身五十度，无分昼夜，至平旦与卫气会于手太阴。卫气行于脉
外，昼行阳二十五度，夜行阴二十五度，平旦与荣气会于手太阴。是则卫气之行，但分昼夜
，未闻分上下，男女脏腑经络，气血往来，未尝不同也。今分早晚何所据根据？但此赋今人所
尚，故录此以参其见。
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，提针为热，插针为寒；女子者，大指退后右转，吸之为补，进前呼之为泻，插针为热，
提针为寒。左与右各异，胸与背不同，午前者如此，午后者反之。是故爪而切之，下针之法
；摇而退之，出针之法；动而进之，催针之法；循而摄之，行气之法。搓而去病，弹则补虚
，肚腹盘旋，扪为穴闭。重沉豆许曰按，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，生者涩而死者虚，候之不至，必死无
此一段手法，详注四卷。
且夫下针之先，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
内，乃曰天才；少停进针，刺入肉内，是曰人才；又停进针，刺至筋骨之间，名曰地才。此
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，
即须退针，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，口鼻气回，热汤与之，略停少顷，根据前再施。
如刺肝经之穴，晕，即补肝之合穴，针入即苏，余仿此。或有投针气晕者，即补足三里
，或补人中，大抵晕从心生，心不惧怕，晕从何生？如关公刮骨疗毒，而色不变可知。
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
；欲补先呼后吸，欲泻先吸后呼。气不至者，以手循摄，以爪切掐，以针摇动，进捻搓弹，
直待气至。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。
龙虎龟凤等法，亦注四卷。
况夫出针之法，病势既退，针气微松，病未退者，针气始根，推之不动，转之不移，此
为邪气吸拔其针，乃至气真至，不可出之；出之者其病即复，再须补泻，停以待之，真候微
松，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
凑密，然后吸气，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
《医经国小》云∶出针不猛出，必须作三、四次，徐转出可之则无血，若猛出必见血
也。《素问》补遗篇注云∶动气至而即出针，此猛出也。然与此不同，大抵经络有凝血，欲
大泻者当猛出。若寻常补泻，当根据此可也。亦不可不辨。
考夫治病，其法有八∶一曰烧山火，治顽麻冷痹，先浅后深，凡九阳而三进三退，慢提
紧按，热至，紧闭插针，除寒之有准。二曰透天凉，治肌热骨蒸，先深后浅，用六阴而三
出三入，紧提慢按，寒至，徐徐举针，退热之可凭。皆细细搓之，去病准绳。三曰阳中隐阴
，先寒后热，浅而深，以九六之法，则先补后泻也。四曰阴中隐阳，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，法浅则用
浅，法深则用深，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，待气上下，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。
若夫过关过节催运气，以飞经走气，其法有四∶一曰青龙摆尾，如扶船舵，不进不退，
一左一右，慢慢拨动。二曰白虎摇头，似手摇铃，退方进圆，兼之左右，摇而振之。三曰苍
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，复进其原，上下左右，四围飞旋，病在上吸而退之，病在下呼而进之。
以上手法，乃大略也。其始末当参考四卷。
至夫久患偏枯，通经接气之法，有定息寸数。手足三阳，上九而下十四，过经四寸；手
足三阴，上七而下十二，过经五寸，在乎摇动出纳，呼吸同法，驱运气血，顷刻周流，上下
通接，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
？虽然，病有三因，皆从气血，针分八法，不离阴阳。盖经脉昼夜之循环，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，灾忧
遂至。人之气血，受病三因，亦犹方所之于旱涝也。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！轩岐吉远，卢扁久亡，此道幽深，非一言而可尽，斯文细密，在久习而能通。岂
世上之常辞，庸流之泛术，得之者若科之及第，而悦于心；用之者如射之发中，而应于目。
述自先圣，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，其病皆随手而愈矣。
（杨氏注解）
观察针刺之道，其快捷之法最为奇特，必须精通补泻手法，才能挽救危重病症。首先要分辨病位的上下，其次确定穴位的高低。
头部有病可从足部取穴，左侧有病可从右侧取穴。男子的经气，早晨在上部而晚上在下部，取穴时必须明白其中的道理；女子的经气，早晨在下部而晚上在上部，施针时必须识别时机。午前为早属阳，午后为晚属阴，男女经气的上下分布，以腰部为界划分。
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。阴气上升，阳气下降，这是气血出入的机理。逆着经脉走向刺为泻法、为迎随中的“迎”，顺着经脉走向刺为补法、为迎随中的“随”。春夏季节针刺宜浅，针对瘦人；秋冬季节针刺宜深，针对肥人。更要观察元气的浓薄。
《内经》说：营气（Ying Qi, Nutritive Qi）行于脉中，周身循环五十周次，不分昼夜，至天亮时与卫气会合于手太阴肺经。卫气（Wei Qi, Defensive Qi）行于脉外，白天行于阳分二十五周次，夜晚行于阴分二十五周次，天亮时与营气会合于手太阴肺经。由此可见，卫气的运行只分昼夜，未曾区分上下或男女。脏腑经络的气血往来，男女并无不同。如今区分早晚的依据是什么？但这篇赋文是今人所崇尚的，所以收录于此以供参考见解。
至于补泻的方法，奥妙在于呼吸配合手指操作。男子补法是大拇指向前左转，呼气时操作；泻法是大拇指向后右转，吸气时操作；提针产生热感，插针产生寒感；女子补法是大拇指向后右转，吸气时操作；泻法是大拇指向前左转，呼气时操作；插针产生热感，提针产生寒感。左右方向各异，胸背部位不同，午前操作如上述，午后则相反。
因此，用指甲按压切掐穴位，是下针前的准备方法；摇动退针，是出针的方法；动而进针，是催气的方法；循按拍打，是行气的方法。搓动针柄可去病，弹击针柄可补虚，在腹部盘旋针柄，扪按穴位可闭合孔窍。重按豆许大小称为按，轻浮豆许大小称为提。这十四种手法，是针刺要领所具备的。补法是一退三飞（一退针三次飞针动作），真气自然回归；泻法是一飞三退，邪气自然避开。补法是补其不足，泻法是泻其有余。有余表现为肿和痛，称为实证；不足表现为痒和麻，称为虚证。气至得快疗效就快，气至得慢疗效就慢，生机旺盛者脉涩而实，死症者脉虚，若候气不至，必死无疑。这一段手法，详细注释在第四卷。
况且下针之前，必须用指甲重按切掐穴位，接着令患者咳嗽一声，随着咳嗽声下针。凡是补法，在呼气时进针，初针刺入皮内，称为天才；稍停再进针，刺入肉内，称为人才；又停再进针，刺至筋骨之间，称为地才。这是极深的地方，应当在此处进行补法，再停留良久，然后将针退至人才的分层，等待气感沉紧，倒转针身朝向病所，进退往来，飞经走气的手法，都包含在其中了。凡是泻法，在吸气时进针，初针刺至天部，稍停进针，直至于地部，得气后施行泻法，再停留良久，随即退针，复至于人部，等待气感沉紧，倒转针身朝向病所，方法同前。如果出现晕针现象，是因为神气虚弱，应用补法救治，待口鼻气息恢复，给予热汤，稍停片刻，根据前述方法再次施治。
如果刺肝经穴位发生晕针，即补肝经的合穴，针入即苏醒，其余经络仿照此法。如果有投针后气机紊乱导致晕针的，即补足三里穴，或补人中穴，大抵晕针源于心虚，心不恐惧，晕从何来？就像关公刮骨疗毒而面色不变，由此可知。
至于调气的方法，下针至地部之后，退至人部，欲使气上行，将针向右捻；欲使气下行，将针向左捻；欲补先呼后吸，欲泻先吸后呼。气不至者，用手循按摄持，用指甲切掐，用针摇动，进捻搓弹，直待气至。运用龙虎升腾之法，按在前可使气在后，按在后可使气在前。引导气行至疼痛之处，用纳气之法，扶针直插，再向下纳入，使气不回散。若关节阻滞涩滞，气过不去，用龙虎龟凤通经接气的大法，驱赶并运导气血，仍以循按、爪切辅助，没有不应验的。这是通仙法的妙处。
龙虎龟凤等手法，也注在第四卷。
何况出针的方法，病势已退，针气微松，病未退者，针气始根，推之不动，转之不移，此为邪气吸拔其针，乃至真气至，不可出针；若出针则病复发，需再行补泻，停针以待，真候微松，方可出针少许，摇动并停顿。补法在吸气时快速出针，迅速按住穴位；泻法在呼气时缓慢出针，穴位不闭。欲使毛孔凑密，然后吸气，所以说：下针贵在迟，太急伤血；出针贵在缓，太急伤气。以上总纲，都在这里了。
《医经国小》说：出针不要猛出，必须分三、四次，徐缓转出即可无出血，若猛出必定见血。《素问》补遗篇注说：动气至了就立即出针，这是猛出。然而这与本文不同，大抵经络有凝血，想要大泻时应当猛出。若寻常补泻，应当依据本文即可。也不可不予辨别。
考察治病，其法有八种：一是烧山火，治疗顽麻冷痹，先浅后深，凡用九阳数而三进三退，慢提紧按，热至，紧闭插针，除寒有准据。二是透天凉，治疗肌热骨蒸，先深后浅，用六阴数而三出三入，紧提慢按，寒至，徐徐举针，退热可凭靠。都要细细搓动针柄，这是去病的准绳。三是阳中隐阴，先寒后热，由浅入深，用九六之法，则是先补后泻。四是阴中隐阳，先热后寒，由深出浅，用六九之法，则是先泻后补。补者务必等到热至，泻者务待寒侵，犹如搓线，慢慢转针，法浅则用浅法，法深则用深法，二者不可兼用而混乱。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，左右转动，十遭自平。六是进气之诀，治疗腰背肘膝痛，浑身走注疼，刺九分，行九补，卧针五七吸，待气上下，也可用龙虎交战法，左捻九次右捻六次，这也是止痛的针法。七是留气之诀，治疗癖瘕，刺七分，用纯阳法，然后直插针，气来深刺，提针再停。八是抽添之诀，治疗瘫痪疮癞，取其要穴，使九阳得气，提按搜索，大要运气周遍，扶针直插，复向下纳入，回阳倒阴，指下玄微，胸中活法，一旦未应，反复再施。
若过关过节催运气，用飞经走气法，其法有四：一是青龙摆尾，像扶船舵，不进不退，一左一右，慢慢拨动。二是白虎摇头，似手摇铃，退方进圆，兼之左右，摇而振之。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，复进其原，上下左右，四围飞旋，病在上吸而退之，病在下呼而进之。
以上手法，是大略。其始末当参考第四卷。
至于久患偏枯，通经接气之法，有定息的寸数。手足三阳经，上九而下十四，过经四寸；手足三阴经，上七而下十二，过经五寸，在乎摇动出纳，呼吸同法，驱运气血，顷刻周流，上下通接，可使寒者暖而热者凉，痛者止而胀者消。若开渠决水，立时见效，何危重之病不能起愈呢？虽然，病有三因，皆从气血，针分八法，不离阴阳。盖经脉昼夜循环，呼吸往来不息，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，灾忧遂至。人之气血，受病三因，亦犹方所之于旱涝也。盖针砭所以通经脉，均气血，蠲邪扶正，所以说捷法最奇啊。
唉！轩辕、岐伯、吉、远早已逝去，卢扁（扁鹊）久亡，此道幽深，非一言可尽，斯文细密，在久习而能通。岂是世上常辞、庸流泛术，得之者如科举及第，悦于心；用之者如射箭发中，应于目。述自先圣，传之后学，用针之士，有志于此，果能洞造玄微，尽其精妙，则世之伏枕呻吟者，有缘者遇针，其病皆随手而愈矣。
(Commentary by Yang)
Observing the Dao of acupuncture, its rapid methods are most extraordinary. One must master tonification and sedation to rescue critical conditions. First, distinguish the upper and lower aspects of the disease; second, determine the high and low points of the acupoints.
Disease in the head may be treated by selecting points on the feet; disease on the left side may be treated by selecting points on the right. For men, Qi (vital energy) is higher in the morning and lower in the evening; one must understand the principle when selecting points. For women, Qi is lower in the morning and higher in the evening; one must recognize the timing when applying treatment. Morning belongs to early Yang, afternoon belongs to late Yin. The distribution of Qi in men and women above and below is divided by the waist.
The three Yang meridians of the hands and feet flow from hand to head and from head to foot; the three Yin meridians of the hands and feet flow from foot to abdomen and from chest to hand. Yin ascends, Yang descends; this is the mechanism of entry and exit. Needling against the flow is sedation (Xie), known as "Ying" (meeting); needling with the flow is tonification (Bu), known as "Sui" (following). In spring and summer, needling should be shallow, suitable for thin individuals; in autumn and winter, needling should be deep, suitable for fat individuals. One must also observe the thickness or thinness of Yuan Qi (Source Qi).
The Classics state: Ying Qi (Nutritive Qi) circulates within the vessels, completing fifty cycles throughout the body day and night, meeting Wei Qi (Defensive Qi) at the Hand Taiyin Lung Meridian at dawn. Wei Qi circulates outside the vessels, moving through the Yang aspects twenty-five times during the day and the Yin aspects twenty-five times at night, meeting Ying Qi at the Hand Taiyin Lung Meridian at dawn. Thus, the movement of Wei Qi is divided only by day and night, not by upper/lower or male/female. The circulation of Qi and Blood in Zang-Fu organs and meridians is not different between men and women. What is the basis for distinguishing morning and evening now? This Fu (ode/poem) is currently favored by people, so it is recorded here for reference.
Regarding the methods of tonification and sedation, their subtlety lies in respiration and finger manipulation. For men, tonification involves advancing the thumb forward and turning left during exhalation; sedation involves retreating the thumb backward and turning right during inhalation. Lifting the needle generates heat; inserting the needle generates cold. For women, tonification involves retreating the thumb backward and turning right during inhalation; sedation involves advancing the thumb forward and turning left during exhalation. Inserting the needle generates heat; lifting the needle generates cold. Left and right directions differ; chest and back differ. The method described applies to before noon; after noon, it is reversed.
Therefore, pressing and cutting with fingernails is the method before inserting the needle; shaking and retreating is the method for removing the needle; moving and advancing is the method for urging Qi; circling and grasping is the method for circulating Qi. Rubbing removes disease; flicking tonifies deficiency; rotating around the abdomen closes the acupoint after needling. Pressing heavily (about the size of a bean) is called An (pressing); lifting lightly (about the size of a bean) is called Ti (lifting). These fourteen techniques comprise the essentials of needling. Tonification involves one retreat and three flights, 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 Shi (Excess); insufficiency manifests as itching and numbness, termed Xu (Deficiency). If Qi arrives quickly, effect is quick; if Qi arrives slowly, effect is slow. Vitality is robust and pulse is choppy/real; death is empty. If Qi does not arrive, death is certain. This section of technique is detailed in Volume 4.
Before inserting the needle, one must press and cut the acupoint heavily with fingernails, then ask the patient to cough once, inserting the needle following the cough. For tonification, during exhalation, insert the needle into the skin layer, called Tian Cai (Heaven Talent); pause slightly and advance into the muscle layer, called Ren Cai (Human Talent); pause again and advance to the bone/muscle junction, called Di Cai (Earth Talent). This is the deepest point; tonification should be performed here. After pausing for a long time, retreat the needle to the Ren Cai level. Wait for the sensation of Qi to become heavy and tight, invert the needle towards the disease site, move it back and forth. Techniques such as Fei Jing Zou Qi (Flying through meridians and moving Qi) are all included. For sedation, during inhalation, insert the needle to Tian level, pause slightly and advance directly to Di level. Upon obtaining Qi, perform sedation. Pause for a long time, then retreat the needle to Ren level. Wait for the sensation of Qi to become heavy and tight, invert the needle towards the disease site. The method is the same as before.
If syncope (Yun Zhen) occurs, it is due to deficiency of Shen Qi (Spirit Qi). Apply tonification. When breath returns to mouth and nose, provide hot soup. Pause briefly, then apply treatment according to previous methods.
If syncope occurs while needling Liver Meridian points, tonify the He-Sea point of the Liver. The patient will recover immediately upon insertion. Apply this analogy to other meridians. If syncope occurs due to Qi disturbance upon insertion, tonify Zusanli (ST36) or Renzhong (GV26). Generally, syncope arises from Heart deficiency. If the Heart is not fearful, where would syncope come from? Consider Guan Yu scraping bone to remove poison without changing color; this illustrates the point.
Regarding the method of regulating Qi: after inserting the needle to Di level, retreat to Ren level. To make Qi ascend, twist the needle to the right; to make Qi descend, twist the needle to the left. For tonification, exhale first then inhale; for sedation, inhale first then exhale. If Qi does not arrive, use hand circling, grasping, fingernail pressing, needle shaking, advancing, twisting, rubbing, and flicking until Qi arrives. Use the Long Hu Sheng Teng (Dragon and Tiger Ascending and Rising) method: pressing front makes Qi go back, pressing back makes Qi go front. Guide Qi to the painful area. Use Na Qi (Gathering Qi) method: hold the needle straight and insert, then push down to gather Qi and prevent it from dissipating. If joint obstruction causes Qi stagnation, use the Da Duan Fa (Major Method) of Long Hu Gui Feng (Dragon, Tiger, Turtle, Phoenix) to connect meridians and guide Qi. Drive and transport Qi, assisted by circling, grasping, and pressing. Nothing will fail. This is the wonder of Tong Xian (Immortal Connection).
Techniques like Long Hu Gui Feng are also noted in Volume 4.
Furthermore, regarding needle removal: if the disease trend has receded and needle Qi is loose, but the disease remains, the needle Qi is rooted. Pushing does not move it, turning does not shift it. This is because Evil Qi is sucking the needle. Even if True Qi arrives, do not remove the needle; doing so will cause the disease to recur. Perform tonification and sedation again, wait for the needle to feel slightly loose, then remove it slightly, shaking and pausing. For tonification, remove quickly during inhalation and immediately press the acupoint closed. For sedation, remove slowly during exhalation and leave the acupoint open. To make pores close tightly, inhale. Thus it is said: Insertion should be slow; too fast injures Blood. Removal should be slow; too fast injures Qi. The above summarizes the essentials.
*Yi Jing Guo Xiao* states: Do not remove the needle violently. Remove it in three or four stages, turning slowly to avoid bleeding. Violent removal causes bleeding. The commentary on *Su Wen* Supplemental Chapter states: Removing the needle immediately upon Qi arrival is violent removal. However, this differs from the current text. Generally, if there is coagulated blood in the meridians and major sedation is desired, violent removal is appropriate. For routine tonification and sedation, follow this text. This distinction must not be ignored.
Examining treatment methods, there are eight:
1. Shao Shan Huo (Fire Mountain Burning): Treats stubborn numbness and cold bi. Start shallow, go deep. Use Nine Yang numbers with three advances and three retreats. Slow lift, firm press. When heat arrives, close the skin and insert firmly. Reliable for dispelling cold.
2. Tou Tian Liang (Cooling Heaven Penetrating): Treats muscular heat and bone-steaming fever. Start deep, go shallow. Use Six Yin numbers with three withdrawals and three insertions. Firm lift, slow press. When cold arrives, slowly withdraw the needle. Reliable for reducing heat. Gently rub the handle; this is the standard for curing disease.
3. Yang Zhong Yin Yin (Yin Hidden within Yang): Cold first, then heat. Shallow to deep. Use Nine-Six method. Tonify first, then sedate.
4. Yin Zhong Yin Yang (Yang Hidden within Yin): Heat first, then cold. Deep to shallow. Use Six-Nine method. Sedate first, then tonify. For tonification, wait for heat; for sedation, wait for cold. Like twisting thread, turn the needle slowly. Use shallow method for shallow law, deep method for deep law. Do not mix them up.
5. Zi Wu Dao Jiu (Pestle of Midnight and Noon): Treats water distension and diaphragmatic qi. After entering the point, regulate Qi evenly. Move needle up and down. Nine insertions, six withdrawals. Rotate left and right. Ten cycles bring balance.
6. Jin Qi Zhi Jue (Secret of Advancing Qi): Treats pain in waist, back, elbow, knee, and wandering pain. Insert 9 cun. Perform nine tonifications. Lay the needle horizontally, count five to seven breaths. Wait for Qi to move up and down. Can also use Dragon-Tiger Battle method: twist left nine times, right six times. This is a pain-stopping needle.
7. Liu Qi Zhi Jue (Secret of Retaining Qi): Treats masses and growths. Insert 7 cun. Use pure Yang method. Then insert straight. When Qi arrives, deepen insertion, lift needle, and pause.
8. Chou Tian Zhi Jue (Secret of Drawing and Adding): Treats paralysis, sores, and leprosy. Select key points. Make Nine Yang obtain Qi. Lift, press, search. Majorly circulate Qi thoroughly. Hold needle straight, insert, then push down. Reverse Yang and Yin. Subtle under fingers, flexible in mind. If no response, repeat.
To cross passes and joints to urge Qi, use Fei Jing Zou Qi (Flying through meridians and moving Qi). There are four methods:
1. Qing Long Bai Wei (Green Dragon Wags Tail): Like steering a boat's rudder. No advance or retreat. Left and right, slowly拨动 (拨动 means to stir/move).
2. Bai Hu Yao Tou (White Tiger Shakes Head): Like shaking a bell. Retreat square, advance round. Left and right combined. Shake and vibrate.
3. Cang Gui Tan Xue (Grey Turtle Explores Cave): Like entering soil. One retreat, three advances. Drill and pick in four directions.
4. Chi Feng Ying Yuan (Red Phoenix Welcomes Source): Like spreading wings. Insert to Earth, lift to Heaven. Wait for needle to shake naturally. Return to origin. Fly around up, down, left, right. Disease above: retreat during inhalation. Disease below: advance during exhalation.
The above techniques are general outlines. Refer to Volume 4 for details.
For chronic hemiplegia, the method of connecting meridians and Qi has fixed distances per breath cycle. Hand and Foot Three Yang meridians: Upper 9, Lower 14, crossing meridian 4 cun. Hand and Foot Three Yin meridians: Upper 7, Lower 12, crossing meridian 5 cun. It depends on shaking, withdrawing, and inserting, synchronized with respiration. Drive and circulate Qi and Blood, flowing instantly throughout, connecting up and down. This can make cold warm and heat cool, stop pain and reduce distension. Like opening a canal to drain water, effect is immediate. How can critical conditions not be cured? Although diseases have three causes, all relate to Qi and Blood. Needles have eight methods, never leaving Yin and Yang. Meridians circulate day and night; respiration continues endlessly. Harmony brings health; disharmony breeds disease.
Like a country or region: mountains, seas, fields, rivers, valleys. If wind and rain are balanced in seasons, waterways are clear, people are safe, goods are abundant. If wind and rain are unbalanced in one place, suffering drought or flood, waterways surge, dry up, or block, leading to disaster. Human Qi and Blood, affected by three causes, are like regions facing drought or flood. Acupuncture and moxibustion therefore unblock meridians, balance Qi and Blood, eliminate evil, and support righteousness. Thus it is said that rapid methods are most extraordinary.
Alas! Xuanyuan (Yellow Emperor), Qibo, Ji, and Yuan are long gone; Lu Bian (Bian Que) has been dead for ages. This Dao is profound, not exhaustible in one word. This text is detailed; mastery comes from long practice. It is not common speech of the world nor superficial skill of mediocrities. Those who obtain it feel joy like passing imperial exams; those who use it hit the mark like archery. Passed down from ancient sages to later learners. Practitioners of needles who aspire to this, if they can penetrate the profound mysteries and exhaust the essence, then those lying in bed suffering, if they meet an acupuncturist with affinity, their diseases will be cured instantly.