一切 凡欲下针之时。用两手大指甲。于穴旁上下左右四围掐而动之。如刀切割
之状。
针之法也。
二摇 凡退针出穴之时。必须摆撼而出之。青龙摆尾亦用摇法。故曰摇以行气。
此出针法也。
三退 凡施补写。出针豆许。补时。出针宜写三吸。写时。出针宜补三呼。再停
少时。
提针作三次出。每一次。停三息。宜缓。提时亦宜吸气。故曰退以清气。飞者。进也。
四动 凡下针时。如气不行。将针摇之。如摇铃之状。动而振之。每穴每次。须
摇五
曰。飞针引气。以大指次指捻针。来去上下也。
五进 下针后。气不至。男左女右转而进之。外转为左。内转为右。春夏秋冬各
有浅深
。每停三息。宜缓。进时。亦宜吹气。故曰进以助气。
六循 下针后。气不至。用手上下循之。假如针手阳明合谷穴。气若不至。以三
指平直。将指面于针边至曲池。上下往来抚摩。使气血循经而来。故曰循以至气。
七摄 下针之时。气或涩滞。用大指食指中指三指甲。于所属经分来往摄之。使
气血流行。故曰摄以行气。
八努 下针至地。复出人部。补写务待气至。如欲上行。将大指次指捻住针头。
不得转
。使气在前。气或行迟。两手各持其针。仍行前法。谓之龙虎升腾。自然气血搬运。故曰努以
上气。一说。用大指次指捻针。名曰飞针。引气至也。如气不至。令病患闭气一口。着力努
之。外以飞针引之。则气至矣。
九搓 下针之后。将针或内或外。如搓线之状。勿转太紧。令人肥肉缠针。难以
进退。
热气因于针。则针热。热则肉着于针。故坚焉。兹谓转紧缠针。与经不同。
十弹 补写之。如气不行。将针轻轻弹之。使气速行。用大指弹之。像左补也。
用次指弹之。像右写也。每穴各弹七下。故曰弹以催气。
十一盘 如针腹部软肉去处。只用盘法。兼子午捣臼提按之诀。其盘法如循环之
状。每次盘时。各须运转五次。左盘按针为补。右盘提针为写。故曰盘以和气。如针关元。先刺入
二寸五分。退出一寸。只留一寸五分。在内盘之。且如要取上焦之病。用针头迎向上。刺入
二分补之。使气攻上。脐下之病。退出二分。
十二扪 补时出针。用手指掩闭其穴。无令气泄。故曰扪以养气。一说。痛处未
除。以手扪摩痛处。外以飞针引之。除其痛也。
十三按 欲补之时。以手紧捻其针按之。如诊脉之状。毋得那移。再入每次按之
。令细细吹气五口。故曰按以添气。添助其气也。
十四提 欲写之时。以手捻针。慢慢伸提豆许。无得转动。再出每次提之。令细
细吸气五口。其法提则气往。故曰提以抽气。
经曰。针有补写之法。非必呼吸出纳针也。知为针者。信其左。不知为针者。信其右。
当刺
针而刺之。得气。因推内之。是谓补。动而伸之。是谓写。不得气。乃与男外女内。又不得气
者死。注言。弹而怒之。鼓勇之也。（或以拇指拉其中指。令中指搏击其穴。或以食指交于
中指。令食指弹其针处也。）爪而下之。掐之稍重。皆欲致其气之至也。气至指下。如动脉
之状。乃乘其至而刺之。顺。犹循也。乘也。停针待气。气至针动。是得气也。因推针而内
之。是谓补。动针而伸之。是谓写。此古人补写。非呼吸出内者也。若停针候气。久而不至
。乃与男子则浅其针而候之于卫气之分。女子则深其针而候之于荣气之分。如此而又不得气
。病不可治矣。前言气来如动脉状。未刺之前。左手所候之气也。后言得气不得气。针下所
候之气也。机按。古人针法。压按弹怒爪切。多用左手。施之于未刺之先。以致其气。气
至。顺针刺之。别无法也。今之针法。虽十有四。多用右手。施之于既针之后。未针之前。
不闻有致气之说。古人针入气至。补则推而内之而已。写则动而伸之而已。气若不至。停针
待之而已。待之不至。不过男则浅针候之于卫分。女则深针候之于荣分。何尝有所谓飞针引
气。提针运气种种诸法者哉。且今之十四法。字虽异而法实同。言虽殊而意则复。观其设心
。无非夸多炫能。巧施手势。以骇人之视听也。殊不知众人信之。乌可与识者道哉。兹焉援
古证今。知针者必有所别。
青龙摆尾 如扶船舵。不进不退。一左一右。慢慢拨动。又云。青龙摆尾行气。
龙为阳
摆尾之状。兼用按者。按则行卫也。
白虎摇头 似手摇铃。退方进员。兼之左右。摇而振之。又云。行针之时。开其
上气。
之。欲使气下行。以指上抑之。用针头按住少时。其气自然行也。进则左转。退则右转。然
后摇动是也。又云。白虎摇头行血。虎为阴属之故。行针之时。插针地部。持针提而动之。
如摇铃之状。每穴各施五息。退方进员。非出入也。即大指进前往后。左右略转。提针而动
之。似虎摇头之状。兼行提者。提则行荣也。龙补虎写也。
苍龟探穴 如入土之像。一退三进。钻剔四方。又云。得气之时。将针似龟入土
之状。
两指按肉。持针于地部。右盘提而剔之。如龟入土。四围钻之。盘而剔者。行经脉也。
赤凤迎源 展翅之仪。入针至地部。提针至天部。候针自摇。复进其源。上下左
右。四
。）又云。下针之时。入天插地。复提至天。候气入地。针必动摇。又复推至人部。持住针
头。左盘按而捣之。如凤冲风摆翼之状。盘而捣者。行络脉也。凤补龟写也。
以上四法。通关过节者也。
龙虎交战 下针之时。先行龙而左转。可施九阳数足。后行虎而右转。又施六阴
数足。
。左盘右转。按而添之。亦宜三提九按。（即九阳也）令九阳数足。后于地部行白虎摇头。右
盘左转。提而抽之。亦宜三按六提。（即六阴也）令六阴数足。首龙尾虎而转之。此乃阴阳升
降之理。住痛移疼之法也。
龙虎升腾 先于天部持针左盘按之一回。右盘按之后一回。用中指将针腰插之。
如拨弩机之状。如此九次。像青龙纯阳之体。却推针至地部。右盘提之一回。左盘提之后一
回。用中指将针腰插之。如此六次。像白虎纯阴之体。按之在后。使气在前。按之在前。使
气在后。若气血凝滞不行。两手各持其针行之。此飞经走气之法也。
子午捣臼 下针之后。调气得匀。以针上下。行九入六出之数。左右转之。导引
阴阳之气。百病自除。谚云。针转千遭。其病自消。此除蛊膈膨胀之疾也。
烧山火 针入先浅后深。约入五分。用九阳三进三退。慢提紧按。热至。紧闭针
穴。方
进。则成九矣。其法。一次疾提至天。三次慢按至地。故曰疾提慢按。随按。令病患天气入
。地气出。谨按生成息数。病愈而止。一说。三进三退者。三度出入。三次则成九矣。九阳
者。补也。先浅后深者。浅则五分。深则一寸。
透天凉 先深后浅。约入一寸。用六阴三出三入。紧提慢按。寒至。徐徐退出五
分。令
。一次疾插入地。三次慢提至天。故曰疾按慢提。随提。令患人地气入。天气出。谨按脏腑
生成息数。病自退矣。一说。一度三进三退。则成六矣。六阴者。补也。
阳中隐阴 先寒后热浅以深。针入五分。行九阳之数。热至。便进针一寸。行六
阴之数。乃阳行阴道之理。则先补后写也。
阴中隐阳 先热后寒深而浅。先针一寸。行六阴之数。寒至。便退针五分之中。
行九阳之数。乃阴行阳道之理。则先写后补也。补者。直须热至。写者。直待寒侵。
抽添法 针入穴后。行九阳之数。气至慢慢转换。将针提按。或进或退。使气随
针到于
。添者。按而数推也。取其要穴。先行九阳之数。得气。随吹按添。就随吸提抽。其实在乎
动摇出内。呼吸同法。以动摇出内。呼吸相兼并施。故曰。同法。谨按生成息数足效也。此
治瘫痪半身不遂之疾。
调气法 下针至地。复出于人。欲气上行。将针右捻。欲气下行。将针左捻。欲
补。先
至。以龙虎升腾之法。按之在前。使气在后。按之在后。使气在前。运气走至病所。再用纳
气之法。扶针直插。复向下纳。使气不回。若关节阻滞。气不过者。以龙虎龟凤四法。通经
接气。驱而运之。然用循摄爪切。无不应矣。
进气法 针入天部。行九阳之数。气至。速卧倒针。候其气行。令病患吸气五七
口。其
。是亦住痛之针。
纳气法 下针之时。先行进退之数。得气。便卧倒针。候气前行。催运到于病所。
便立起
持针。徐徐按倒。令针尖向病。使气上行至病所。扶针直插。复向下纳。使气上行不回也。
留气法 用针之时。先进七分之中。行纯阳之数。若得气。便深入伸提之。却退
至原处。又得气。根据前法。可治 癖 瘕之病。
经曰。吸则内针。无令气忤。静以久留。无令邪布。吸则转针。以得气为故。候呼引针
。呼
而下之。通而取之。外引其门。以闭其神。呼尽内针。静以久留。以气至为故。如待所贵。
不知日暮。其气已至。适而自护。候吸引针。气不得出。各在其处。推阖其门。令神气存。大
气（正气）留止。故命曰补。注云。呼谓气出。吸谓气入。转谓转动。扪循谓手摸。欲气舒缓
。切谓指按。使经脉宣散。推按谓排蹙其皮以闭穴。弹怒使脉气满 爪下。置针准定。通而取
之。以常法也。适平调也。审视气已平调。则慎守勿更改。使疾更生也。机按。古人用针。
于气未至。惟静以久留。待之而已。待之气至。写则但令吸以转针。补则但令呼以转针。如
气已至。则慎守勿失。适而自护也。何其简而明。切而当哉。舍此之外。别无所谓法也。今
人于气之未至也。安知静以久留。非青龙摆尾。则赤凤迎源。非进气。则留气。气之已至也
。安知慎守勿失。非白虎摇头。则苍龟探穴。非调气。则纳气。阴中隐阳。阳中隐阴。或施
龙虎交战。或行龙虎升腾。或用子午捣臼。或运抽添秘决。无非巧立名色。聋瞽人之耳目也
。
右捻之外。或以彼而参此。或移前而那后。无非将此提按徐疾左捻右捻六法。交错而用之耳
。舍此别无奇能异术之可称焉。是古非今。难逃僭逾。知我者。必以我为不得已焉。又按。
素问扪循切散弹怒爪下推按。是施于未针之前。凡此不惟补可用。而写亦可用也。故曰。通
而取之也。
问曰。赋言生成息数。不足为生。太过为成。补生写成。各根据脏腑息数。补冷之时。令
患人
。谨按生成息数足。病患自觉清凉矣。生成息数者。即手阳九息。足阳十四息。手阴七息。
足
脉尺寸长短。应天常度。呼吸动摇出纳。数法同行。注云。阳经上接下引。阴经下接上引。
交会者。如手太阳交会足太阳。手少阳交会足少阳。手阳明交会足阳明。足太阴交会手太阴
。足少阴交会手少阴。足厥阴交会手厥阴。若知上下交会。须知接气引经。谨按生成息数
者。一呼一吸为一息。气行六寸。手足三阳。手九呼而足十四呼。以行卫气。过经四寸。手
足三阴。手七吸而足十二吸。以行荣血。过经七寸。手三阳经。施针定息。皆用九呼。足三
阳经。施针定息。皆用十四呼。呼者。使卫气上行也。手三阴经。施针定息。皆用七吸。
足三阴经。施针定息。皆用十二吸。吸者。使荣气下行也。 假如两手三阳经。从手上行
至头。经长五尺。施针用九息者。一息气行六寸。九息气行五尺四寸。除准经长五尺。仍
余四寸。为催气过他经四寸。令气不回也。此为上接。接则宜补。 两足三阳经。从头下
行至足。经长八尺。施针用十四息者。一息气行六寸。十息气行六尺。四息气行二尺四寸
。共八尺四寸。除准经长八尺。仍余四寸。为催气过他经四寸。令气不回。此为下引。引
则宜写。 两手三阴经。从胸下至手。经长三尺五寸。施针用七息者。一息气行六寸。七
息气行四尺二寸。除准经长三尺五寸。外余七寸。为催气过他经七寸。令气不回。 两足三
阴经。从足上至胸。经长六尺五寸。施针用十二息者。一息气行六寸。十息六尺。二息二六
一尺二寸。共七尺二寸。除准经长六尺五寸。仍余七寸。为催气过他经七寸。令气不回。此
即应天常度也。生成者。不足（经短）为生。太过（经长）为成。补生写成。 呼吸动摇出纳
同行者。假如阳经十四息。随呼按而动之。就随吸提而动之。如此就完了一十四息之数。余经
仿此。同行者。呼吸动摇出纳三法。一时并用也。假令足有疾。手无疾。补手三阳。写足三阳
。手有疾。足无疾。写手三阴。补足三阴。 指微赋注云。生成数者。根据天
数也。足太阳经、手少阳经、足少阴经、足阳明络、手少阴络、手厥阴络。此三经三络。皆
迎六分。随一分也。手太阳经、手少阴经、手厥阴经、足太阳络、手少阳络、手太阴络。此
三经三络。皆迎七分。随二分也。足少阳经、足厥阴经、手阳明络、足太阴络。此二经二络
【背景信息】
书名：针灸问对 作者：汪机 朝代：明 章节：十四法(1/2) 类别：针灸
【待处理原文翻译】
一、掐（掐法）
凡是准备下针的时候，用双手的大拇指指甲，在穴位周围的上下左右四侧进行掐按并轻微移动，动作就像用刀切割一样。这是下针前的手法。
二、摇（摇法）
凡是退针出穴的时候，必须通过摆动摇晃将针退出。青龙摆尾法也使用摇法，所以说“摇以行气”。这是出针的手法。
三、退（退法）
凡是施行补法或泻法时，将针提出少许。施行补法时，出针宜配合泻法的节奏（即在三呼之间出针）；施行泻法时，出针宜配合补法的节奏（即在三吸之间出针）。然后再停留片刻。
提针分三次退出，每次退出后停留三个呼吸的时间，动作要缓慢。提针时也适宜吸气，所以说“退以清气”。“飞”指的是进针。
四、动（动法）
凡是下针时，如果经气未至，可以将针轻轻摇动，像摇铃一样的状态，震动而激发经气。每穴每次，须摇动五次。飞针引气，是用大拇指和食指捻动针身，使其上下往返运动。
五、进（进法）
下针后，如果经气未至，男性向左转，女性向右转，然后推进针身。外转为左，内转为右。春夏秋冬四季进针深浅不同。每次停留三个呼吸的时间，动作要缓慢。进针时也适宜吹气（呼气），所以说“进以助气”。
六、循（循法）
下针后，如果经气未至，用手沿着经络上下抚摸。假如针刺手阳明大肠经的合谷穴，经气若未至，用三指平直，将指腹在针边向曲池穴方向，上下往来抚摩，使气血沿经脉而来，所以说“循以至气”。
七、摄（摄法）
下针时，如果经气涩滞，用大拇指、食指、中指三个指甲，在所属经络的部位来往掐摄，使气血流行，所以说“摄以行气”。
八、努（努法）
下针至地部（深层），再出人部（中层）。补泻务必等待经气到来。如想让气上行，用大拇指和食指捏住针柄，不得转动，使气在前导引。如果气行迟缓，两手各持其针，仍用前述方法，称为“龙虎升腾”，自然气血搬运，所以说“努以上气”。另一种说法是，用大拇指和食指捻针，名为飞针，以引气至。如果经气不至，让病人憋一口气，用力努之，外部用飞针引导，则经气就会到来。
九、搓（搓法）
下针之后，将针向内或向外旋转，像搓线一样的形状。不要转得太紧，以免肌肉缠绕针身，导致难以进退。热气因针而生，则针发热，热则肌肉附着于针上，所以变得坚硬。这叫转紧缠针，与经文原意不同。
十、弹（弹法）
施行补泻时，如果经气不行，将针轻轻弹击，使经气快速运行。用大拇指弹击，象征左补；用无名指弹击，象征右泻。每穴各弹七下，所以说“弹以催气”。
十一、盘（盘法）
如果针刺腹部柔软肌肉处，只用盘法，兼用子午捣臼的提按诀。其盘法像循环的样子。每次盘针时，须运转五次。向左盘按针为补，向右盘提针为泻，所以说“盘以和气”。例如针刺关元穴，先刺入二寸五分，退出一寸，只留一寸五分在内盘针。如果要治疗上焦的疾病，用针头迎向上方，刺入二分并施补法，使气攻向上方；脐下的疾病，退出二分。
十二、扪（扪法）
施行补法出针时，用手指掩闭穴位，不让经气泄漏，所以说“扪以养气”。另一种说法是，疼痛未除，用手抚摸按摩痛处，外部用飞针引导，以消除疼痛。
十三、按（按法）
想要施行补法时，用手紧紧捻住针并按压，像诊脉时的样子，不得挪移。再次入针每次按压时，令病人细细吹气（呼气）五口，所以说“按以添气”，即增添辅助其经气。
十四、提（提法）
想要施行泻法时，用手捻针，慢慢伸出提起少许，不得转动。再次出针每次提起时，令病人细细吸气五口。此法提起则气往，所以说“提以抽气”。
经文说：针刺有补泻的方法，不一定非要依靠呼吸来出纳针。懂得针刺的人，信赖左手（押手）；不懂得针刺的人，信赖右手（刺手）。应当刺的时候刺入，得气后，顺势推入针身，这叫做补。动摇并拔出针身，这叫做泻。如果不得气，就根据男左女右的原则调整，如果再不得气，病难治。注解说：弹击使脉气充盈，是鼓舞勇气（正气）。（或者用拇指拉其中指，令中指搏击其穴位；或者用食指交于中指，令食指弹击针处。）爪切而下针，掐按稍重，都是为了使经气到来。经气到达手下，像动脉跳动一样的感觉，于是趁着经气到来而刺之，顺其势，如同顺着经脉。停针等待经气，经气至则针动，这就是得气。顺势推针深入，这叫做补。动摇针身并拔出，这叫做泻。这是古人的补泻方法，并非依靠呼吸进出针。如果停针候气，久久不来，那就对男子浅刺以候卫气之分，对女子深刺以候营气之分。这样还不得气，病就不可治了。前言“气来如动脉状”，是指未刺之前，左手所候得的经气。后言“得气不得气”，是指针下所候得的经气。汪机按语：古人的针法，压、按、弹、怒、爪、切，多用左手，在未刺之前施行，以致其气。气至后，顺针刺之，别无其他方法。现在的针法，虽然有十四种手法，但多用右手，在已刺之后施行。未刺之前，没听说过有致气的说法。古人针入气至，补则推而内之而已，泻则动而伸之而已。气若不至，停针等待而已。等待不至，不过是男浅针候之于卫分，女深针候之于营分。何曾有所谓飞针引气、提针运气等种种方法呢？况且现在的十四法，字虽然不同，法实际上相同；言语虽然殊异，意思却重复。看他们的心思，无非是夸多炫能，巧施手势，以惊骇人们的视听。殊不知众人相信它，怎么可与识者说道呢？因此援引古法验证今法，知道针刺的人必然有所区别。
青龙摆尾
像扶船舵一样，不进不退，一左一右，慢慢拨动。又说，青龙摆尾行气。龙属阳，摆尾的状态，兼用按法，按则行卫气。
白虎摇头
像手摇铃一样，退方进圆，兼之左右，摇而振之。又说，行针之时，开启上部之气，欲使气下行，以手指上抑之，用针头按住少时，其气自然运行。进则左转，退则右转，然后摇动。又说，白虎摇头行血。虎属阴的缘故。行针之时，插针于地部，持针提而动之，像摇铃的样子。每穴各施五个呼吸的时间。退方进圆，不是出入，即大拇指进前往后，左右略转，提针而动之，似虎摇头的样子。兼行提法，提则行营气。龙补虎泻。
苍龟探穴
像进入泥土的样子，一退三进，钻剔四方。又说，得气之时，将针似龟入土的样子，两指按肉，持针于地部，右盘提而剔之，像龟入土，四围钻之。盘而剔者，行经脉。
赤凤迎源
展翅的仪态。入针至地部，提针至天部，候针自摇，复进其源，上下左右，四周……（原文此处有缺漏，意为环绕）。又说，下针之时，入天插地，复提至天，候气入地，针必动摇。又复推至人部，持住针头，左盘按而捣之，像凤凰冲风摆翼的样子。盘而捣者，行络脉。凤补龟泻。
以上四种方法，是通关过节的手法。
龙虎交战
下针时，先行龙法而左转，可施九阳数足。后行虎法而右转，又施六阴数足。左盘右转，按而添之，也宜三提九按（即九阳）。令九阳数足。后于地部行白虎摇头，右盘左转，提而抽之，也宜三按六提（即六阴）。令六阴数足。首龙尾虎而转之，这是阴阳升降的道理，是住痛移疼的方法。
龙虎升腾
先于天部持针左盘按之一回，右盘按之后一回，用中指将针腰插之，像拨弩机的样子。如此九次，像青龙纯阳之体。却推针至地部，右盘提之一回，左盘提之后一回，用中指将针腰插之。如此六次，像白虎纯阴之体。按之在后，使气在前；按之在前，使气在后。若气血凝滞不行，两手各持其针行之，这是飞经走气的方法。
子午捣臼
下针之后，调气得匀，以针上下，行九入六出的数量，左右转之，导引阴阳之气，百病自除。谚语说：针转千遭，其病自消。这是除去蛊膈膨胀之疾的方法。
烧山火
针入先浅后深，约入五分。用九阳三进三退，慢提紧按。热至，紧闭针穴，方进，则成九矣。其法，一次疾提至天，三次慢按至地，所以说疾提慢按。随按，令病人天气入，地气出。谨按生成息数，病愈而止。一说，三进三退者，三度出入，三次则成九矣。九阳者，补也。先浅后深者，浅则五分，深则一寸。
透天凉
先深后浅，约入一寸。用六阴三出三入，紧提慢按。寒至，徐徐退出五分，令……（原文此处有缺漏，意为寒气散出）。一次疾插入地，三次慢提至天，所以说疾按慢提。随提，令患人地气入，天气出。谨按脏腑生成息数，病自退矣。一说，一度三进三退，则成六矣。六阴者，补也（注：此处原文可能有误，通常六阴为泻，但依原文翻译）。
阳中隐阴
先寒后热，浅以深。针入五分，行九阳之数。热至，便进针一寸，行六阴之数。乃阳行阴道之理，则先补后泻也。
阴中隐阳
先热后寒，深而浅。先针一寸，行六阴之数。寒至，便退针五分之中，行九阳之数。乃阴行阳道之理，则先泻后补也。补者，直须热至；泻者，直待寒侵。
抽添法
针入穴后，行九阳之数，气至慢慢转换，将针提按，或进或退，使气随针到于……（原文此处有缺漏，意为病所）。添者，按而数推也。取其要穴，先行九阳之数，得气，随吹按添，就随吸提抽。其实在乎动摇出内，呼吸同法，以动摇出内，呼吸相兼并施，所以说同法。谨按生成息数足效也。此治瘫痪半身不遂之疾。
调气法
下针至地，复出于人。欲气上行，将针右捻；欲气下行，将针左捻。欲补，先……（原文此处有缺漏，意为候气）。以龙虎升腾之法，按之在前，使气在后；按之在后，使气在前。运气走至病所，再用纳气之法，扶针直插，复向下纳，使气不回。若关节阻滞，气不过者，以龙虎龟凤四法，通经接气，驱而运之。然用循摄爪切，无不应矣。
进气法
针入天部，行九阳之数，气至，速卧倒针，候其气行，令病患吸气五七口。其……（原文此处有缺漏，意为效果）。是亦住痛之针。
纳气法
下针之时，先行进退之数，得气，便卧倒针，候气前行，催运到于病所。便立起……（原文此处有缺漏，意为持针）。持针，徐徐按倒，令针尖向病，使气上行至病所。扶针直插，复向下纳，使气上行不回也。
留气法
用针之时，先进七分之中，行纯阳之数。若得气，便深入伸提之。却退至原处。又得气，根据前法，可治癖瘕之病。
经文说：吸则内针，无令气忤。静以久留，无令邪布。吸则转针，以得气为故。候呼引针，呼……（原文此处有缺漏，意为出针）。而下之，通而取之，外引其门，以闭其神。呼尽内针，静以久留，以气至为故。如待所贵，不知日暮。其气已至，适而自护。候吸引针，气不得出。各在其处，推阖其门，令神气存，大气（正气）留止，故命曰补。注云：呼谓气出，吸谓气入。转谓转动。扪循谓手摸，欲气舒缓。切谓指按，使经脉宣散。推按谓排蹙其皮以闭穴。弹怒使脉气满爪下。置针准定，通而取之，以常法也。适平调也。审视气已平调，则慎守勿更改，使疾更生也。汪机按语：古人用针，于气未至，惟静以久留，待之而已。待之气至，写则但令吸以转针，补则但令呼以转针。如气已至，则慎守勿失，适而自护也。何其简而明，切而当哉。舍此之外，别无所谓法也。今人于气之未至也，安知静以久留？非青龙摆尾，则赤凤迎源；非进气，则留气。气之已至也，安知慎守勿失？非白虎摇头，则苍龟探穴；非调气，则纳气；阴中隐阳，阳中隐阴；或施龙虎交战，或行龙虎升腾；或用子午捣臼，或运抽添秘决。无非巧立名色，聋瞽人之耳目也。
右捻之外，或以彼而参此，或移前而那后，无非将此提按徐疾左捻右捻六法，交错而用之耳。舍此别无奇能异术之可称焉。是古非今，难逃僭逾。知我者，必以我为不得已焉。又按，素问扪循切散弹怒爪下推按，是施于未针之前。凡此不惟补可用，而写亦可用也。故曰通而取之也。
问曰：赋言生成息数，不足为生，太过为成。补生写成，各根据脏腑息数。补冷之时，令患人……（原文此处有缺漏，意为感受清凉）。谨按生成息数足，病患自觉清凉矣。生成息数者，即手阳九息，足阳十四息，手阴七息，足……（原文此处有缺漏，意为十二息）。脉尺寸长短，应天常度，呼吸动摇出纳，数法同行。注云：阳经上接下引，阴经下接上引。交会者，如手太阳交会足太阳，手少阳交会足少阳，手阳明交会足阳明，足太阴交会手太阴，足少阴交会手少阴，足厥阴交会手厥阴。若知上下交会，须知接气引经。谨按生成息数者，一呼一吸为一息，气行六寸。手足三阳，手九呼而足十四呼，以行卫气，过经四寸。手足三阴，手七吸而足十二吸，以行荣血，过经七寸。手三阳经，施针定息，皆用九呼。足三阳经，施针定息，皆用十四呼。呼者，使卫气上行也。手三阴经，施针定息，皆用七吸。足三阴经，施针定息，皆用十二吸。吸者，使荣气下行也。假如两手三阳经，从手上行至头，经长五尺，施针用九息者，一息气行六寸，九息气行五尺四寸。除准经长五尺，仍余四寸，为催气过他经四寸，令气不回也。此为上接，接则宜补。两足三阳经，从头下行至足，经长八尺，施针用十四息者，一息气行六寸，十息气行六尺，四息气行二尺四寸，共八尺四寸。除准经长八尺，仍余四寸，为催气过他经四寸，令气不回。此为下引，引则宜写。两手三阴经，从胸下至手，经长三尺五寸，施针用七息者，一息气行六寸，七息气行四尺二寸，除准经长三尺五寸，外余七寸，为催气过他经七寸，令气不回。两足三阴经，从足上至胸，经长六尺五寸，施针用十二息者，一息气行六寸，十息六尺，二息二六一尺二寸，共七尺二寸。除准经长六尺五寸，仍余七寸，为催气过他经七寸，令气不回。此即应天常度也。生成者，不足（经短）为生，太过（经长）为成。补生写成。呼吸动摇出纳同行者，假如阳经十四息，随呼按而动之，就随吸提而动之。如此就完了一十四息之数，余经仿此。同行者，呼吸动摇出纳三法，一时并用也。假令足有疾，手无疾，补手三阳，写足三阳。手有疾，足无疾，写手三阴，补足三阴。指微赋注云：生成数者，根据天数也。足太阳经、手少阳经、足少阴经、足阳明络、手少阴络、手厥阴络，此三经三络，皆迎六分，随一分也。手太阳经、手少阴经、手厥阴经、足太阳络、手少阳络、手太阴络，此三经三络，皆迎七分，随二分也。足少阳经、足厥阴经、手阳明络、足太阴络，此二经二络……（原文未完）
[Background Information]
Book: Zhenjiu Wendi (Questions and Answers on Acupuncture and Moxibustion)
Author: Wang Ji
Dynasty: Ming
Chapter: Fourteen Methods (Part 1/2)
Category: Acupuncture and Moxibustion
[English Translation]
I. Pinching (Qia Fa)
When preparing to insert the needle, use the thumbnails of both hands to pinch and slightly move around the four sides (upper, lower, left, right) of the acupoint, resembling the action of cutting with a knife. This is the technique before needle insertion.
II. Swaying (Yao Fa)
When withdrawing the needle from the acupoint, it must be withdrawn by swaying and shaking. The Qinglong Baiwei (Green Dragon Wagging Tail) method also employs swaying; hence it is said that "swaying promotes the flow of Qi." This is an out-needle technique.
III. Withdrawing (Tui Fa)
When applying tonification or sedation methods, withdraw the needle slightly. When tonifying, withdrawal should follow the rhythm of sedation (withdrawing during three exhalations); when sedating, withdrawal should follow the rhythm of tonification (withdrawing during three inhalations). Then pause for a moment.
Lift the needle in three stages, pausing for three breaths after each stage, moving slowly. Lifting should coincide with inhalation; hence it is said that "withdrawing clears Qi." "Fei" refers to advancing the needle.
IV. Moving (Dong Fa)
When inserting the needle, if Qi has not arrived, gently sway the needle as if ringing a bell, vibrating to stimulate Qi. For each acupoint and session, sway five times. Feizhen (Flying Needle) guides Qi by twisting the needle shaft with the thumb and index finger, moving it up and down.
V. Advancing (Jin Fa)
After needle insertion, if Qi has not arrived, rotate to the left for males and to the right for females, then advance the needle. External rotation is left, internal rotation is right. The depth varies according to the four seasons. Pause for three breaths at each stage, moving slowly. Advancing should coincide with exhalation (blowing air); hence it is said that "advancing assists Qi."
VI. Following (Xun Fa)
After needle insertion, if Qi has not arrived, use the hand to stroke along the meridian above and below. For example, if needling Hegu (LI4) of the Hand-Yangming Large Intestine Meridian and Qi does not arrive, keep three fingers straight and rub the skin surface from the needle site towards Quchi (LI11), stroking up and down to guide Qi and Blood along the meridian. Hence it is said that "following brings Qi."
VII. Pinching/Cutting (She Fa)
During needle insertion, if Qi is sluggish, use the thumbnails of the thumb, index, and middle fingers to pinch and cut back and forth along the relevant meridian segment to promote Qi and Blood circulation. Hence it is said that "pinching promotes Qi flow."
VIII. Straining/Nudging (Nu Fa)
Insert the needle to the Earth level (deep), then withdraw to the Human level (middle). Tonification and sedation must wait for Qi arrival. To direct Qi upward, hold the needle handle with the thumb and index finger without rotating, letting Qi lead. If Qi moves slowly, hold needles with both hands and apply the previous method, called "Longhu Shengteng" (Dragon and Tiger Ascending), naturally transporting Qi and Blood. Hence it is said that "straining raises Qi." Another view states that twisting the needle with the thumb and index finger is called Feizhen to guide Qi. If Qi does not arrive, ask the patient to hold their breath for one breath and strain forcefully, while externally using Feizhen to guide it, so Qi will arrive.
IX. Rubbing/Twisting (Cuo Fa)
After needle insertion, rotate the needle inward or outward like twisting thread. Do not twist too tightly to avoid muscle fibers wrapping around the needle, making insertion and withdrawal difficult. Heat generated by the needle causes the needle to become hot, adhering to the flesh and becoming firm. This tight twisting causing entanglement differs from the original text's meaning.
X. Tapping (Tan Fa)
During tonification or sedation, if Qi does not flow, gently tap the needle to accelerate Qi movement. Tap with the thumb to symbolize Left Tonification; tap with the ring finger to symbolize Right Sedation. Tap each acupoint seven times. Hence it is said that "tapping urges Qi."
XI. Circling/Pan (Pan Fa)
When needling soft flesh areas of the abdomen, use only the Pan method, combined with the Ti-An (lifting and pressing) technique of Ziwu Daojiu. The circling motion resembles a cycle. Each time circling, rotate five times. Circling left and pressing is tonification; circling right and lifting is sedation. Hence it is said that "circling harmonizes Qi." For example, when needling Guanyuan (CV4), insert 2.5 cun, withdraw 1 cun, leaving 1.5 cun inside to circle. To treat Upper Jiao diseases, point the needle head upward, insert 2 fen, and tonify to drive Qi upward. For diseases below the umbilicus, withdraw 2 fen.
XII. Covering (Men Fa)
When tonifying and withdrawing the needle, cover the acupoint with fingers to prevent Qi leakage. Hence it is said that "covering nourishes Qi." Another view states that if pain persists, massage the painful area with the hand and externally use Feizhen to guide Qi to relieve pain.
XIII. Pressing (An Fa)
To apply tonification, firmly grasp and press the needle with the hand, similar to taking a pulse, without shifting. Upon re-insertion, press each time, asking the patient to exhale slowly five times. Hence it is said that "pressing adds Qi," assisting its strength.
XIV. Lifting (Ti Fa)
To apply sedation, twist the needle with the hand and slowly lift and withdraw slightly, without rotating. Upon re-withdrawal, lift each time, asking the patient to inhale slowly five times. This method lifts to draw out Qi; hence it is said that "lifting extracts Qi."
The Classic states: Needling involves tonification and sedation techniques, not necessarily relying on respiration for needle insertion and withdrawal. One who understands needling trusts the Left Hand (Pressing Hand); one who does not understand trusts the Right Hand (Needling Hand). Insert the needle when appropriate. Upon obtaining Deqi (arrival of Qi), push the needle in further; this is tonification. Shake and withdraw the needle; this is sedation. If Deqi is not obtained, adjust according to male-left/female-right principles. If still no Deqi, the disease is difficult to treat. The commentary notes: Tapping fills the vessel Qi, encouraging vitality. (Alternatively, pull the middle finger with the thumb to strike the acupoint, or cross the index finger over the middle finger to tap the needle site.) Use fingernail pressing to insert the needle, pinching slightly heavier, all to induce Qi arrival. When Qi arrives under the fingers, feeling like a pulsating artery, capitalize on this arrival to needle. Follow the momentum, akin to following the meridian. Stop the needle and wait for Qi; when Qi arrives, the needle moves—this is Deqi. Push the needle in further; this is tonification. Shake the needle and withdraw; this is sedation. These are the ancients' tonification and sedation methods, not dependent on respiration for needle movement. If waiting for Qi yields no result after a long time, shallow needle males to await Wei Qi (Defensive Qi) levels, and deep needle females to await Ying Qi (Nutritive Qi) levels. If still no Deqi, the disease is incurable. The earlier mention of "Qi arriving like a pulsating artery" refers to the Qi sensed by the Left Hand before insertion. The later mention of "obtaining or not obtaining Deqi" refers to the Qi sensed under the needle. Wang Ji comments: Ancient needling methods—pressing, anchoring, tapping, stimulating, fingernail pressing, and cutting—mostly used the Left Hand before insertion to induce Qi. Once Qi arrived, needle along the course, with no other methods. Modern needling, despite having fourteen methods, mostly uses the Right Hand after insertion. Before insertion, there is rarely talk of inducing Qi. Ancients, upon Qi arrival after insertion, simply pushed in for tonification and shook/withdrew for sedation. If Qi did not arrive, they waited. If waiting failed, they adjusted depth for males (Wei Qi) and females (Ying Qi). Where do these so-called Feizhen guiding Qi or Tishen moving Qi methods come from? Moreover, although the names of the modern fourteen methods differ, the techniques are essentially the same; the words vary, but the intent repeats. Their intention seems to be showing off skill and manipulating gestures to astonish observers. Little do they know that while the masses believe them, how can one discuss this with those who truly understand? Thus, citing ancient methods to verify modern ones, it is clear that knowledgeable practitioners distinguish between them.
Qinglong Baiwei (Green Dragon Wagging Tail)
Like steering a ship's wheel, neither advancing nor retreating, swaying slowly left and right. It is also said that Green Dragon Wagging Tail moves Qi. The Dragon represents Yang. The wagging tail state, combined with pressing, presses to move Wei Qi.
Baihu Yaotou (White Tiger Shaking Head)
Like shaking a bell, withdrawing square and advancing round, combining left and right, swaying and vibrating. It is also said that during needling, open the upper Qi, and to make Qi descend, press upwards with fingers, holding the needle head for a moment until Qi naturally flows. Advance turning left, withdraw turning right, then sway. It is also said that White Tiger Shaking Head moves Blood. Because the Tiger belongs to Yin. During needling, insert to the Earth level, hold the needle and lift/move it like shaking a bell. Apply for five breaths per acupoint. Withdraw square, advance round—not entering/exiting, but the thumb advances forward and backward, turning slightly left and right, lifting and moving like a tiger shaking its head. Combining with lifting, lifting moves Ying Qi. Dragon tonifies, Tiger sedates.
Canggui Tanxue (Tortoise Exploring the Hole)
Like entering soil, one withdrawal and three advancements, drilling and scraping in four directions. It is also said that upon obtaining Deqi, position the needle like a tortoise entering soil, press the flesh with two fingers, hold the needle at the Earth level, circle right and scrape/lift like a tortoise entering soil, drilling around the perimeter. Circling and scraping moves the Main Meridians.
Chifeng Yingyuan (Red Phoenix Welcoming the Source)
The posture of spreading wings. Insert to Earth level, lift to Heaven level, wait for the needle to vibrate spontaneously, then return to the source, moving up, down, left, and right... (Text missing). It is also said that during insertion, enter Heaven and pierce Earth, then lift back to Heaven, wait for Qi to enter Earth, the needle will shake. Then push to the Human level, hold the needle head, circle left and press/pound like a phoenix battling wind and flapping wings. Circling and pounding moves the Collateral Vessels. Phoenix tonifies, Tortoise sedates.
The above four methods are for unblocking joints and meridians.
Longhu Zhanjian (Dragon and Tiger Battle)
Upon insertion, first perform Dragon method turning left, applying nine Yang numbers until complete. Then perform Tiger method turning right, applying six Yin numbers until complete. Circle left and turn right, press to add, also suitable for three lifts and nine presses (Nine Yang). Ensure Nine Yang is complete. Then at Earth level perform White Tiger Shaking Head, circle right and turn left, lift to extract, also suitable for three presses and six lifts (Six Yin). Ensure Six Yin is complete. Start with Dragon, end with Tiger, turning thus. This follows the principle of Yin-Yang ascending and descending, a method to stop pain and shift discomfort.
Longhu Shengteng (Dragon and Tiger Ascending)
First at Heaven level, hold the needle, circle left and press once, circle right and press once. Use the middle finger to thrust into the middle of the needle shaft, like pulling a crossbow trigger. Do this nine times, representing the pure Yang body of the Green Dragon. Then push the needle to Earth level, circle right and lift once, circle left and lift once. Use the middle finger to thrust into the middle of the needle shaft. Do this six times, representing the pure Yin body of the White Tiger. Pressing behind makes Qi go ahead; pressing ahead makes Qi go behind. If Qi and Blood stagnate and do not move, hold needles with both hands and proceed. This is the method for flying through meridians and moving Qi.
Ziwu Daojiu (Midnight-Noon Water-Mortar)
After insertion, regulate Qi evenly, move the needle up and down, performing nine insertions and six withdrawals, turning left and right, guiding Yin and Yang Qi, eliminating hundred diseases. The proverb says: Turn the needle a thousand times, the disease disappears. This removes disorders like abdominal masses and distension.
Shaoshanhuo (Mountain Fire Burning)
Insert shallowly first, then deeply, about 5 fen. Use Nine Yang, three advancements and three withdrawals, slow lifting and tight pressing. When heat is felt, close the acupoint tightly. Then advance to complete nine. The method: one quick lift to Heaven, three slow presses to Earth; hence "quick lift, slow press." With pressing, let patient's Heavenly Qi enter and Earthly Qi exit. Strictly follow the generation-completion breath count, stopping when cured. Another view: Three advancements and three withdrawals mean three entries and exits, three times making nine. Nine Yang is tonification. Shallow then deep means shallow 5 fen, deep 1 cun.
Toutianliang (Heavenly Coolness Penetrating)
Deep first, then shallow, about 1 cun. Use Six Yin, three withdrawals and three insertions, tight lifting and slow pressing. When cold is felt, slowly withdraw 5 fen... (Text missing). One quick insertion to Earth, three slow lifts to Heaven; hence "quick press, slow lift." With lifting, let patient's Earthly Qi enter and Heavenly Qi exit. Strictly follow organ generation-completion breath count, disease will recede. Another view: One set of three advancements and three withdrawals makes six. Six Yin is tonification (Note: Text likely contains error, usually Six Yin is sedation).
Yangzhong Yinyin (Yin Hidden within Yang)
Cold first, then heat, shallow to deep. Insert 5 fen, perform Nine Yang numbers. When heat is felt, advance needle 1 cun, perform Six Yin numbers. This is Yang moving through Yin path, tonifying first then sedating.
Yinzhong Yinyang (Yang Hidden within Yin)
Heat first, then cold, deep to shallow. Insert 1 cun, perform Six Yin numbers. When cold is felt, withdraw to 5 fen, perform Nine Yang numbers. This is Yin moving through Yang path, sedating first then tonifying. Tonification requires heat arrival; sedation requires cold invasion.
Choutian Fa (Lifting and Adding Method)
After insertion, perform Nine Yang numbers. Upon Qi arrival, slowly transform, lifting and pressing the needle, advancing or withdrawing, letting Qi follow the needle to... (Text missing). "Adding" means pressing and pushing repeatedly. Select key acupoints, perform Nine Yang numbers first. Upon Qi arrival, add while exhaling/pressing, withdraw while inhaling/lifting. The essence lies in vibration and movement, consistent with respiration. Vibration/movement and respiration are applied simultaneously, hence "same method." Strictly follow generation-completion breath count for efficacy. Treats paralysis and hemiplegia.
Tiaoqi Fa (Regulating Qi Method)
Insert to Earth level, withdraw to Human level. To move Qi upward, twist needle right; to move Qi downward, twist needle left. To tonify, first... (Text missing). Use Longhu Shengteng method: pressing ahead makes Qi go behind; pressing behind makes Qi go ahead. Guide Qi to the disease site, then use Naqi (Gathering Qi) method: hold needle straight, insert again downwards, preventing Qi from returning. If joint blockage prevents Qi passage, use Longhu Guifeng four methods to connect meridians and drive Qi. However, using Xun, She, Zhua, Qie will invariably succeed.
Jinqi Fa (Advancing Qi Method)
Insert to Heaven level, perform Nine Yang numbers. Upon Qi arrival, quickly lay the needle flat, wait for Qi to move, ask patient to inhale 5-7 times. Its... (Text missing). This is also a pain-stopping needle.
Naqi Fa (Gathering Qi Method)
Upon insertion, perform entry/exit counts. Upon Qi arrival, lay needle flat, wait for Qi to move forward, urge it to the disease site. Then stand up... (Text missing). Hold needle, slowly press down, pointing needle tip toward disease, letting Qi ascend to disease site. Hold needle straight, insert again downwards, ensuring Qi ascends and does not return.
Liuqi Fa (Retaining Qi Method)
Upon needling, first insert 7 fen, perform pure Yang numbers. If Qi arrives, deepen and lift/thrust. Withdraw to original spot. If Qi arrives again, follow previous method. Treats abdominal masses (Pi Jia).
The Classic states: Inhale to insert needle, do not disturb Qi. Remain still and retain for a long time, do not let evil spread. Inhale to rotate needle, aiming for Deqi. Wait for exhalation to draw needle out... (Text missing). And lower it, penetrate and take, draw outside the gate to close spirit. Exhale fully to insert needle, remain still and retain long, aiming for Deqi. Wait as if for a honored guest, forgetting evening. When Qi has arrived, maintain appropriately and protect oneself. Wait for inhalation to withdraw needle, Qi cannot escape. Each stays in its place, push and close the gate, let Spirit and Qi remain, Great Qi (Zheng Qi) stays, thus named Tonification. Commentary: Exhale is Qi out, Inhale is Qi in. Rotate is turning. Menxun is hand rubbing, wishing Qi to relax. Qie is finger pressing, dispersing meridians. Tuan'an is pressing skin to close acupoint. Tan nu fills vessel Qi under nails. Place needle accurately, penetrate and take, standard method. Shi ping tiao ye means adjusting to balance. Observe Qi is balanced, then guard carefully without changing, preventing disease recurrence. Wang Ji comments: Ancients, when Qi had not arrived, merely remained still and retained, waiting. Once Qi arrived, for sedation, only let inhalation rotate needle; for tonification, only let exhalation rotate needle. If Qi had arrived, guard carefully without losing it, maintain appropriately. How simple and clear, precise and appropriate! Besides this, there are no other methods. Modern people, when Qi has not arrived, how do they know to remain still and retain? Either Qinglong Baiwei or Chifeng Yingyuan; either Jinqi or Liuqi. When Qi has arrived, how do they know to guard carefully? Either Baihu Yaotou or Canggui Tanxue; either Tiaoqi or Naqi; Yinzhong Yinyang, Yangzhong Yinyin; or apply Longhu Zhanjian, or perform Longhu Shengteng; or use Ziwu Daojiu, or operate Choutian secret resolution. All are cleverly creating names to deafen and blind people's ears and eyes.
Besides right-twisting, mixing one with another, or moving front to back, is merely intermixing the six methods of lifting/pressing, fast/slow, left-twist/right-twist. Besides this, there are no extraordinary skills worth mentioning. Criticizing ancient to praise modern avoids accusations of overstepping. Those who know me will see I had no choice. Also, Suwen mentions menxun, qie, san, tan, nu, zhua, xia, tuan, an, applied before needling. All these can be used for tonification and sedation. Hence "penetrate and take."
Question: The Fu text speaks of generation-completion breath counts. Insufficient is "Sheng" (Generation), excessive is "Cheng" (Completion). Tonify Sheng, Sedate Completion, each according to Zang-Fu breath counts. When tonifying cold, make patient... (Text missing). Strictly following generation-completion breath count, patient feels cool. Generation-completion breath counts: Hand-Yang 9 breaths, Foot-Yang 14 breaths, Hand-Yin 7 breaths, Foot... (Text missing). Pulse Cun-Cun lengths correspond to heavenly constants. Respiration, vibration, insertion/withdrawal, counting methods run together. Commentary: Yang meridians connect top to bottom, Yin meridians connect bottom to top. Intersecting points: e.g., Hand-Taiyang intersects Foot-Taiyang, Hand-Shaoyang intersects Foot-Shaoyang, Hand-Yangming intersects Foot-Yangming, Foot-Taiyin intersects Hand-Taiyin, Foot-Shaoyin intersects Hand-Shaoyin, Foot-Jueyin intersects Hand-Jueyin. Knowing upper-lower intersections requires knowing connecting Qi and guiding meridians. Strictly, generation-completion breath count: one exhale-one inhale is one breath, Qi moves 6 cun. Hand-Foot Three Yang: Hand 9 exhales, Foot 14 exhales, to move Wei Qi, passing meridian by 4 cun. Hand-Foot Three Yin: Hand 7 inhales, Foot 12 inhales, to move Ying Blood, passing meridian by 7 cun. Hand Three Yang needling fixed breaths: all use 9 exhales. Foot Three Yang needling fixed breaths: all use 14 exhales. Exhale moves Wei Qi upward. Hand Three Yin needling fixed breaths: all use 7 inhales. Foot Three Yin needling fixed breaths: all use 12 inhales. Inhale moves Ying Qi downward. Example: Two Hands Three Yang meridians, from hand to head, length 5 chi. Using 9 breaths: one breath moves 6 cun, 9 breaths move 5.4 chi. Subtracting meridian length 5 chi, remaining 0.4 chi (4 cun) drives Qi past other meridians by 4 cun, preventing return. This is "Upper Connection," connection implies tonification. Two Feet Three Yang meridians, from head to foot, length 8 chi. Using 14 breaths: one breath moves 6 cun, 10 breaths move 6 chi, 4 breaths move 2.4 chi, total 8.4 chi. Subtracting meridian length 8 chi, remaining 0.4 chi (4 cun) drives Qi past other meridians by 4 cun, preventing return. This is "Lower Guiding," guiding implies sedation. Two Hands Three Yin meridians, from chest to hand, length 3.5 chi. Using 7 breaths: one breath moves 6 cun, 7 breaths move 4.2 chi. Subtracting meridian length 3.5 chi, remaining 0.7 chi (7 cun) drives Qi past other meridians by 7 cun, preventing return. Two Feet Three Yin meridians, from foot to chest, length 6.5 chi. Using 12 breaths: one breath moves 6 cun, 10 breaths 6 chi, 2 breaths 1.2 chi, total 7.2 chi. Subtracting meridian length 6.5 chi, remaining 0.7 chi (7 cun) drives Qi past other meridians by 7 cun, preventing return. This corresponds to heavenly constants. "Generation" is insufficient (meridian short), "Completion" is excessive (meridian long). Tonify Generation, Sedate Completion. Respiration, vibration, insertion/withdrawal running together: Example Yang meridian 14 breaths, press/move with exhale, lift/move with inhale. Thus completing 14 breaths, others follow. "Running together" means respiration, vibration, insertion/withdrawal three methods used simultaneously. Suppose foot has disease, hand does not: Tonify Hand Three Yang, Sedate Foot Three Yang. Hand has disease, foot does not: Sedate Hand Three Yin, Tonify Foot Three Yin. Zhiwei Fu commentary: Generation numbers based on heavenly numbers. Foot-Taiyang, Hand-Shaoyang, Foot-Shaoyin, Foot-Yangming Luo, Hand-Shaoyin Luo, Hand-Jueyin Luo—these three meridians and three collaterals welcome 6 fen, follow 1 fen. Hand-Taiyang, Hand-Shaoyin, Hand-Jueyin, Foot-Taiyang Luo, Hand-Shaoyang Luo, Hand-Taiyin Luo—these three meridians and three collaterals welcome 7 fen, follow 2 fen. Foot-Shaoyang, Foot-Jueyin, Hand-Yangming Luo, Foot-Taiyin Luo—these two meridians and two collaterals... (Text ends)