石山居士校集诸方书于朴墅精舍。南涧子过之。出示针灸问对一册。南涧子受读。作
而言曰。嘻。余于斯集。重有感焉。是可刻也已。夫道仁也。夫医仁术也。术之神者。莫捷
于针 。盖人受天地一气以生。本自流通充溢。阏注羸痼。斯病矣。是故轩、岐、仓、扁针
之说兴焉。方其心悟神遇。动会肯綮。游刃有间。而目牛无全。夫亦善通天地一气。非外铄
也。是故其为书也。言赜而粹。辞微而则。旨邃而玄。后世学无根要。遂苦其奥。置而不讲。
徒夸于手法取穴之末。若今之针 家者。扣其所以。瞠目无对。无惑乎施之靡效尔。斯集也
。汇为问对。粹以赜章。则以微着。玄以邃通。俾夫神于昔者。神于今。完天和。溥仁术者
。其斯取的无穷焉。又从而引伸触长。以仁夫身者仁其心。时其私翳而针 之。认得为己之
中。将周流动荡。无一息之匪仁。圣门求仁功夫。岂待别易涂辙。则夫斯集也。进于技而几
于道矣。若彼支离色取。曰求仁求仁者。其真为不知痛痒。乌足以语此。嘻。余于斯集。重
有感焉。是可刻也已。居士姓汪氏。讳机。字省之。别号石山。夙业儒。医其余事。而他方书
称是。已悉有刻云。
嘉靖壬辰年菊月南涧程镔子砺书
客有过余者。坐间语及针灸。盛称姑苏之凌汉章。六合之李千户者。皆能驰名两京。
延誉数郡。舍此他无闻焉。余曰。休歙有商于彼者。亦尝从之游而授其业矣。因得闻其详焉
。语凌则曰。熟于穴法。凡所点穴。不必揣按。虽隔衣针亦每中其穴也。语李则曰。用意精
专。凡所用穴。必须折量。以墨点记。方敢始下针也。余尝论之。凌则尚乎简略。李则尚乎
谨密。取穴之法。简略者终不及谨密者之的确也。但素、难所论针灸。必须察脉以审其病之
在经在络。又须候气以察其邪之已至未来。不知二家之术。亦皆本于素、难否乎。客曰。皆
非吾之所知也。余因有感。乃取灵枢、素、难及诸家针灸之书。穷搜博览。遇有论及针灸者
。日逐笔录。积之盈箧。不忍废弃。因复序次其说。设为问难以着明之。遂用装潢成帖。名
曰针灸问对。以便老景之检阅焉。庶或亦有补于针灸之万一也。后之精于此者。尚惟改而正
之。幸甚。
嘉靖庚寅冬长至日祁门朴墅汪机省之序
石山居士在朴墅精舍校订汇集各种医书。南涧子拜访他，拿出《针灸问对》一册给他看。南涧子接受并阅读后，起身说道：“唉！我对这部著作，再次有所感慨。这可以刊刻了。”
道，就是仁。医术是仁术。在医术中，没有比针刺更神妙快捷的了。大概人受天地的一气而生成，本自流通充溢。如果气机阻滞、灌注不畅，导致身体虚弱或久病不愈，这就是病了。因此，轩辕（黄帝）、岐伯、仓公（淳于意）、扁鹊关于针刺的学说就兴起了。当他们心中领悟、精神相遇时，动作契合事物的关键（肯綮），游刃有余，眼中看到的不是完整的牛（意指技艺纯熟，洞察肌理）。这不过是善于通达天地的一气罢了，并非外力赋予的。所以他们的著作，言辞深奥而精粹，辞意微妙而有法则，旨意深远而玄妙。后世学习的人没有根基要领，于是苦于其深奥，放置而不加研究探讨。只是夸耀于手法和取穴这些细枝末节上。像现在的针刺家们，询问他们其中的道理，便瞪大眼睛无法回答。难怪他们施治没有效果罢了。
这部著作，汇编成问答的形式，用精粹来概括深奥的内容，用微妙的道理彰显显著的效果，用玄妙的旨意通达深远的境界。使得在古代精通此道的人，在现代也能精通；保全天然和气，广施仁术的人，从中获取无穷的资源。进而引申触类旁通，以仁爱之心对待自身，便是仁爱其心。时常遮蔽私欲而进行针刺治疗，认识到这是自己本性中的东西，那么（气机）将周流动荡，没有一息不是仁。圣门（儒家）追求仁德的功夫，难道需要另外改变路径吗？那么这部著作，进于技艺而接近于道了。像那些支离破碎、表面求仁的人，他们真正是不知痛痒，哪里足以谈论这个呢？唉！我对这部著作，再次有所感慨。这可以刊刻了。
居士姓汪，名机，字省之，别号石山。早年从事儒业，医学是余事。其他医书称述此事，已经全部刊刻了。
嘉靖壬辰年菊月（农历九月），南涧程镔，字砺，书写。
有客人拜访我，坐间谈到针灸，极力称赞姑苏的凌汉章、六合的李千户，两人都能在京城闻名，声誉传遍数郡。除此之外就没有什么可听的了。我说：“休宁有个在那里经商的人，也曾跟随他们交游并学习他们的技艺，因此得以了解详情。”说起凌汉章，就说他熟悉穴位方法，凡是点的穴位，不必揣测按压，即使隔着衣服下针也每每能中穴位。说起李千户，就说他用意精专，凡是使用的穴位，必须仔细度量，用墨点做记号，才敢开始下针。我曾经评论过：凌氏崇尚简略，李氏崇尚谨密。取穴的方法，简略者终究不如谨密者准确。但是，《素问》、《灵枢》等经典所论述的针灸，必须通过诊察脉象来审察病邪是在经还是在络，又必须候气来观察邪气是否已经到来或尚未到来。不知道这两家的技艺，是否也都基于《素问》、《灵枢》等经典呢？客人说：“这些都不是我所知道的。”我因此有所感慨，于是取出《灵枢》、《素问》、《难经》以及各家针灸书籍，穷尽搜索广泛阅览。遇到有关于针灸论述的，每天逐条笔录，积累满了一箱，不忍心废弃。于是重新编排次序其学说，设置问答来使其明显明白。于是装潢成帖，命名为《针灸问对》，以便老年时查阅。或许也对针灸有一点点补益吧。后来精通此道的人，希望改正它，那就非常幸运了。
嘉靖庚寅年冬至日，祁门朴墅汪机，字省之，作序。
Shishan Jushi (Layman of Stone Mountain) collated and collected various medical texts at the Puxu Jing She (Puxu Refined Study). Nanjianzi visited him and presented a copy of *Zhenjiu Wendu* (Questions and Answers on Acupuncture and Moxibustion). Nanjianzi received it, read it, rose, and said: "Alas! Regarding this collection, I am once again deeply moved. It is ready for printing."
The Dao is Ren (Benevolence/Humaneness). Medicine is a benevolent art. Among medical arts, none is more miraculous and swift than acupuncture. Generally speaking, humans are born from the Qi (Vital Energy) of Heaven and Earth, which is originally flowing and abundant. When there is obstruction or stagnation leading to emaciation or chronic illness, disease arises. Therefore, the theories of needling by Xuanyuan (Yellow Emperor), Qibo, Cangong (Chunyu Yi), and Bianque flourished. When they achieved mental comprehension and spiritual encounter, their movements aligned with the critical points (Kenqing - tendons and muscles junctions), moving with ease and leaving gaps, seeing no whole ox (indicating mastery where one perceives internal structures clearly). This was merely their ability to smoothly connect with the single Qi of Heaven and Earth, not something bestowed from outside. Thus, their writings were profound yet refined, subtle yet principled, and their intent deep and mysterious. Later generations of learners lacked fundamental essentials, found them too obscure, and neglected them without study. They merely boasted about minor techniques such as manipulation and point selection. As for contemporary acupuncturists, when asked about the underlying principles, they stare blankly without an answer. No wonder their treatments often fail.
This collection compiles questions and answers, distilling the profound into essence, making the subtle manifest, and using the mysterious to penetrate the deep. It enables those who were proficient in antiquity to be proficient today, preserving natural harmony and widely disseminating benevolent medicine, providing infinite resources. By extending and connecting insights, treating oneself with Ren (Benevolence) means nurturing one's heart with Ren. By frequently obscuring selfish desires and applying acupuncture, recognizing this as part of one's innate nature allows the Qi to flow freely and continuously, with every breath embodying Ren. The effort to seek Ren in the Confucian tradition does not require changing paths. Thus, this collection advances from technique to approach the Dao. Those who are fragmented and superficially seek Ren are truly insensitive; how can they discuss this? Alas! Regarding this collection, I am once again deeply moved. It is ready for printing.
The Layman's surname is Wang, given name Ji, courtesy name Shengzhi, pseudonym Shishan. He formerly practiced Confucianism, regarding medicine as a secondary pursuit. Other medical texts have already been printed.
Written by Cheng Bin (Nanjianzi), courtesy name Li, in the ninth month (Osmanthus Month) of the Renchen year of the Jiajing era.
A guest visited me, and during our conversation, we discussed acupuncture and moxibustion. He highly praised Ling Hanzhang from Gusu and Li Qianhu from Liuhe, stating that both were famous in the two capitals and renowned across several commanderies. Aside from them, he knew nothing else. I said: "There is a merchant from Xiuning who traded there; he also studied under them and learned their skills, so I heard the details." Regarding Ling, he said: "He was familiar with point methods. For any point selected, he did not need to palpate or press; even needling through clothing, he would hit the point accurately." Regarding Li, he said: "His focus was precise and dedicated. For any point used, he had to measure carefully, mark it with ink, and only then dare to insert the needle." I once commented: Ling favored simplicity and brevity, while Li favored caution and detail. In terms of point selection, the simple method ultimately cannot match the accuracy of the cautious method. However, the classics (*Suwen*, *Lingshu*) state that acupuncture and moxibustion must involve pulse diagnosis to determine if the pathogen is in the meridians or collaterals, and one must wait for the Qi arrival to observe if the pathogen has arrived or not. I wondered if the techniques of these two masters were also based on the *Suwen* and *Lingshu*. The guest replied: "These are not within my knowledge." Consequently, I was moved, took out the *Lingshu*, *Suwen*, *Nanjing*, and various other acupuncture books, searched extensively, and recorded daily notes on acupuncture discussions until a box was full. Reluctant to discard them, I reorganized the content, set up questions and answers to clarify them, bound them into a booklet, named it *Zhenjiu Wendu* (Questions and Answers on Acupuncture and Moxibustion), for my own review in old age. Perhaps it will offer some slight benefit to acupuncture. May future experts correct it; this would be fortunate.
Preface written by Wang Ji (Shengzhi) of Puxu, Qimen, on the Winter Solstice day of the Gengyin year of the Jiajing era.