左手阳经，为阳中之阳；左手阴经，为阳中之阴；右手阳经，为阴中之阳；右手阴经，为阴中之阴。右足阴
经，为阴中之阴；右足阳经，为阴中之阳；左足阴经，为阳中之阴；左足阳经，为阴中之阳。今细分之，病者
左手阳经，以医者右手大指进前（盐指退后），呼之为随；午后又以大指退后为随，每与午前相反。所谓进前，
即经之从外；退后，即经之从内。退后吸之为迎。
病者左手阴经，以医者右手大指退后吸之，为随；进前呼之为迎。病者右手阳经，以医者右手大指退后吸
之，为随；进前呼之为迎。病患右手阴经，以医者右手大指进前呼之，为随；退后吸之为迎。病者右足阳经，
以医者右手大指进前呼之，为随；退后吸之为迎。病者右足阴经，以医者右手大指退后吸之，为随；进前呼之为
迎。病者左足阳经，以医者右手大指退后吸之，为随；进前呼之为迎。病者左足阴经，以医者右手大指进前呼
之，为随；退后吸之为迎。男子午前皆然，午后与女人反之。
手上阳进阴退，足上阳退阴进，合六经起止故也。凡针起穴，针芒向上气顺行之道；凡针止穴，针芒向下
气所止之处。左外右内，令气上行；右外左内，令气下行。或问∶午前补泻与午后相反，男子补泻与妇人相反。
盖以男子之气，早在上而晚在下；女人之气，早在下而晚在上。男女上下，平腰分之故也。至于呼吸男女人我
皆同，何亦有阴阳之分耶？盖有自然之呼吸，有使然之呼吸。入针出针，使然之呼吸也。转针如待贵客，如握
虎尾，候其自然呼吸。若左手足候其呼而先转，则右手足必候其吸而后转之；若右手足候其吸而先转，则左手
足必候其呼而后转之。真阴阳一升一降之消息也。故男子阳经，午前以呼为补，吸为泻；阴经以吸为补，呼为
泻，午后反之。女人阳经，午前以吸为补，呼为泻；阴经以呼为补，吸为泻，午后亦反之。或者又曰∶补泻必
资呼吸，假令尸厥中风，不能使之呼吸者奈何？曰∶候其自然之呼吸而转针，若当吸不转，令人以手掩其口鼻，
鼓动其气可也。噫！补泻提插分男女早晚，其理深微。原为奇经不拘十二经常度，故参伍错纵如是。若流注穴，
但分左右阴阳可也。尝爱雪心歌云∶如何补泻有两般，盖是经从两边发，古人补泻左右分，今人乃为男女别。
男女经脉一般生，昼夜循环无暂歇。此诀出自梓桑君，我今授汝心已雪，此子午兼八法而后全也。
然补泻之法，非必呼吸出内针也，有以浅深言者。
病在脉，刺脉无伤皮；病在皮，刺皮无伤肉；病在肉，刺肉无伤筋；病在筋，刺筋无伤骨；病在骨，刺骨
无伤筋。
经言春夏宜浅，秋冬宜深。
春夏阳气在上，人气亦在上，故当浅取之。然春夏时温，补入针五分，即沉之至肾肝之部，俟得气，乃引
针而持之至于心肺之分，取阴以和阳也，则能退热。秋冬阳气在下，火气亦在下，故当深取之。然秋冬时寒，初
入针三分，浅而浮之当心肺之部，俟得气，乃推针而内之至于肾肝之分，取阳以和阴也，则能止寒。
有以荣卫言者，经言从卫取气，从荣置气。
补则从卫取气，宜轻浅而针，从其卫气随之于后，而济益其虚也；泻则从荣弃置其气，宜重深而刺，取其
荣气迎之于前，而泻夺其实也。然补之不可使太实，泻之不可使反虚，皆欲以平为期耳。又男子轻按其穴而
浅刺之，以
候卫气之分；女子重按其穴而深刺之，以候荣气之分。
有以虚实言者，经言虚则补其母，实则泻其子，此迎随之概也。
假令心病针手心主俞，是泻其子也；针手心主井，是补其母也。木盛热则生风，则泻南以补北。水盛冷则
生气，则补木以抑水。如肺实肝虚，用针不补其肝而反实其肺，是谓实实虚虚。补不足而益有余，杀人必矣。
窦太师云∶凡针逆而迎夺，即泻其子也。如心之热病，必泻于脾胃之分。针顺而随济，即补其母也。如心之虚
病，必补于肝胆之分。
飞经走气，亦不外于子午迎随。
凡言九者，即子阳也；言六者，即午阴也。但九六数有多少不同，补泻提插皆然。言初九数者，即一九也，
然亦不止于一九便了。但行至一九少停，又行一九，少停又行一九，三次共三九二十七数，或四九三十六数。
言少阳数者，七七四十九数，亦每次七数略停。老阳数者，九九八十一数，每次二十七数少停，共行三次。
言初六数者，即一六也，然亦不止于一六便了。但行至一六少停，又行一六，少停又行一六，三次共三六一十
八数。言老阴数者，六六三十六数，每次一十八数少停，共行二次。言少阴数者，八八六十四数，每次八数略
停。或云∶子后宜九数补阳，午后宜六数补阴。阴日刺阳经，多用六数补阴；阳日刺阴经，多用九数补阳，
此正理也。但见热症即泻，见冷症即补，舍天时以从人之病者，权也，活法也。
经言知为针者，信其左；不知为针者，信其右。当刺之时，
先将同身寸法比穴，以墨点记；后令患人饮食，端正坐定，或偃卧。缓病必待天气温晴，则气易行；急病如
遇大雷雨，亦不敢针。夜晚非急病亦不敢针。若空心立针，侧卧必晕。
必先以左手压按所针荥俞之处。
阳穴以骨侧陷处按之酸麻者为真，阴穴按之有动脉应手者为真。
切而散之，
切者，以手爪掐按其所针之穴上下四旁，令气血散。
爪而下之，
爪者，先以左手大指爪重掐穴上，亦令气血散耳。然后用右手盐指顶住针尾，以中指大提紧执针腰，以无
名指略扶针头，却令患人咳嗽十声，随咳下针。针入皮内，撒手停针十息，号曰天才。少时再进针刺入肉内，
停针十息，号曰地才。此为极处，再停良主，却令患人吸气一口，随吸退至人部，审其气至未。如针下沉重紧
满者，为气已至；若患人觉痛则为实，觉酸则为虚。如针下轻浮虚活者，气犹未至，用后弹努循扪引之；引之
气犹不至，针如插豆腐者死。凡除寒热病，宜于天部行气；经络病，宜于人部行气；麻痹疼痛，宜于地部行气。
弹而努之，
弹者，补也，以大指与次指爪相交而迭。病在上，大指爪轻弹向上；病在下，次指轻弹向上，使气速行，
则气易至也。努者，以大指次指捻针，连搓三下，如手颤之状，谓之飞。补者，入针飞之，令患人闭气一口，
着力努之。泻者，提针飞之，令患人呼之，不必着力。一法二用，气自至者，不必用此弹努。
扪而循之，
扪者，摩也。如痛处未除，即于痛处扪摩，使痛散也，复以飞针引之，除其痛也。又起针之时，以手按其
穴，亦曰扪。循者，用手于所针部分，随经络上下循按之，使气往来，推之则行，引之则至是也。
动而伸之，推而按之，
动者，转动也；推者，推转也。凡转针太急则痛，太慢则不去疾。所谓推展，即分阴阳左转右转之法也。
伸者，提也；按者，插也。如补泻不觉气行，将针提起，空如豆许，或再弹二三下以补之。紧战者，连用飞法
三下，如觉针下紧满，其气易行，即用通法。若邪盛气滞，却用提插先去病邪，而后通其真气。提者，自地
部提至人部天部；插者，自天部插至人部地部。病轻提插初九数，病重者提插三九二十七数，或老阳数，愈多愈
好。或问∶治病全在提插，既云急提慢按如水冷，慢慢急按火烧身。又云∶男子午前提针为热，插针为寒；午
后提针为寒，插针为热。女人反此，其故何耶？盖提插补泻，无非顺阴阳也。午前顺阳性，提至天部则热；午
后顺阴性，插至地部则热。《奇效良方》有诗最明。补泻提插活法，凡补针先浅入而后深入，泻针先深入而后
浅。凡提插，急提慢按如冰冷，泻也；慢提急按火烧身，补也。或先提插而后补泻，或先补泻而后提插可也，
或补泻提插同用亦可也。如治久患瘫痪；顽麻冷痹，遍身走痛及癞风寒疟，一切冷证，行浅入针，而后渐深入
针，俱补老阳数。气行针下紧满，其身觉热，带补慢提急按老阳数，或三九二十七数，即用通法。扳倒针头，
令患人吸气五口，使气上行，阳回阴退，名曰进气法，又曰烧山火。治风疾痰壅盛，中风喉风癫狂，疟疾单热，
一切热证，先深入针，而后暂浅退针，俱泻少阴数。得气觉凉，带泻急提慢按初六数，或三六一十八数，再泻
再提，即用通法。徐徐提之，病除乃止，名曰透天凉。治疟疾先寒后热，一切上盛下虚等症，先浅入针，行
四九三十六数，气行觉热，深入行三六一十八数。如疟疾先热后寒，一切半虚半实等症，先深入针行六阴数，
气行觉凉，渐退针行九阳数，此龙虎交战法也，俾阳中有阴，阴中有阳也。盖邪气常随正气而行，不交战，则
邪不退而正不胜，其病复起。治 癖 瘕气块，先针入七分行老阳数，气行便深入一寸，微伸提之，却退至原
处，又得气根据前法再施，名曰留气法。治水蛊膈气胀满，落穴之后，补泻调气均匀，针行上下九入六出，左右转
之千遭自平，名曰子午捣臼。治损逆赤眼，痈肿初起，先以大指进前捻入左，后以大指退后捻入右，一左一右
三九二十七数，得气向前推转内入，以大指弹其针尾，引其阳气，按而提之，其气自平，未应再施，此龙虎交
腾法也。杂病单针一穴，即于得气后行之，起针之际行之亦可。
通而取之，
通者，通其气也，提插之后用之。如病患左手阳经，以医者右手大指进前九数，却扳倒针头，带补以大指
努力，针嘴朝向病处，或上或下，或左或右，执住直待病患觉热方停。若气又不通者，以龙虎龟凤飞经接气之
法驱而运之。如病患左手阴经，以医者右手大指退后九数，却扳倒针头，带补以大指努力，针嘴朝病，执住直待
病患觉热方停。右手阳经与左手阴经同法，右手阴经与左手阳经同法，左足阳经与右手阳经同法，左足阴经与
右手阴经同法，右足阳经与左手阳经同法，右足阴经与左手阴经同法。如退潮，每一次先补六而后泻九，不拘次
数，直待潮退为度。止痛同此法。痒麻虚补，疼痛实泻，此皆先正推衍《内经》通气之法，更有取气、斗气、接
气之法。取者，左取右，右取左，手取足，足取头，头取手足三阳，胸腹取手足三阴，以不病者为主，病者为
应，如两手蜷挛，则以两足为应。两足蜷挛，则以两手为应，先下主针而后下应针，主针气已行而后针应针。
左边左手左足同手法，右边亦然。先斗气、接气而后取气，手补足泻，足补手泻，如搓索然。久患偏枯蜷挛甚
者，必用此法于提插之后。徐氏曰∶通气接气之法，已有定息寸数。手足三阳，上九而下十四，过经四寸；手
足三阴，上七而下十二，过经五寸。在乎出纳，呼吸同法，上下通接，立时见功。所谓定息寸数者，手三阴从
胸走手，长三尺五寸，左右共长二丈一尺∶手三阳从手走头，长五尺，左右共长三丈；足三阳从头走足，长八
尺，左右共长四丈八尺；足三阴从足走腹，长六尺五寸，左右共长三丈九尺；阴阳两跷从足走目，长七尺五寸，左
右共长一丈五尺；督脉长四尺五寸；任脉长四尺五寸。诸脉共长一十六丈二尺也。行血气，通阴阳以荣于身，
络脉则传注而不息也。一曰青龙摆尾，以两指扳倒针头朝
病，如扶船舵，执之不转，一左一右，慢慢拨动九数，或三九二十七数，其气遍体交流。二曰白虎摇头，以两
指扶起针尾，以肉内针头轻转，如下水船中之橹，振摇六数，或三六一十八数。如欲气前行，按之在后；欲气
后行，按之在前。二法轻病亦可行之，摆动气血。盖龙为气，虎为血，阳日先行龙而后虎，阴日先行虎而后龙。
三曰苍龟探穴，以两指扳倒针头，一退三进，向上钻剔一下，向下钻剔一下，向左钻剔一下，向右钻剔一下，
先上而下，自左而右。如入土之象。四曰赤凤迎源，以两指扶起针插入地部，复提至大部，候针自摇，复进至
人部，上下左右四围飞旋，如展翅之象。病在上，吸而退之；病在下，呼而进之。又将大指爪从针尾刮至针腰，
此刮法也。能移不忍痛，可散积年风。午后又从针腰刮至针尾。又云∶病在上，刮向上；病在下，刮向下。
有挛急者，频宜刮切循摄。二法须连行三五次，气血各循经络，飞走之妙，全在此处，病邪从此退矣。放针停
半时辰之久，扶起针头，审看针下十分沉紧，则泻九补六；如不甚紧，则泻六补九，补泻后针活即摇而出之。
摄者，用大指甲随经络上下切之，其气自得通行。
摇而出之，外引其门以闭其神。
摇者，退也。以两指拿针尾，向上下左右各振摇五七下，提二七下，能散诸风。出针，直待微松方可出，
针豆许。如病邪吸针，正气未复，再须补泻停待。如再难，频加刮切，刮后连泻三下，次用搜法，不论数。
横搜，如龙虎交腾，一左一右，但手更快耳。直搜，一上一下，如捻法而不转，泻刮同前。次用盘针，左转九
次，右转六次，泻刮同前。次用子午捣臼，子后慢提，午后略快些，缓缓提插，摇出应针，次出主针。补者吸
左手阳经，属于阳中的阳；左手阴经，属于阳中的阴；右手阳经，属于阴中的阳；右手阴经，属于阴中的阴。右足阴经，属于阴中的阴；右足阳经，属于阴中的阳；左足阴经，属于阳中的阴；左足阳经，属于阴中的阳。现在细分来说，病人左手阳经，医者用右手大拇指向前进（盐指退后），呼气时为随法；午后又用大拇指向后退为随法，这与午前相反。所谓“进前”，即经脉从外侧走向内侧；“退后”，即经脉从内侧走向外侧。吸气时向后退为迎法。
病人左手阴经，医者用右手大拇指向后退并配合吸气，为随法；向前进并配合呼气为迎法。病人右手阳经，医者用右手大拇指向后退并配合吸气，为随法；向前进并配合呼气为迎法。病人右手阴经，医者用右手大拇指向前进并配合呼气，为随法；向后退并配合吸气为迎法。病人右足阳经，医者用右手大拇指向前进并配合呼气，为随法；向后退并配合吸气为迎法。病人右足阴经，医者用右手大拇指向后退并配合吸气，为随法；向前进并配合呼气为迎法。病人左足阳经，医者用右手大拇指向后退并配合吸气，为随法；向前进并配合呼气为迎法。病人左足阴经，医者用右手大拇指向前进并配合呼气，为随法；向后退并配合吸气为迎法。男子在午前都是这样，午后则与女子相反。
手上阳经前进、阴经后退，足上阳经后退、阴经前进，这是符合六经起止规律的。凡是起针的穴位，针尖向上是气顺行的方向；凡是止针的穴位，针尖向下是气停止的地方。向左外向右内操作，使气上行；向右外向左内操作，使气下行。有人问：午前补泻与午后相反，男子补泻与妇人相反。这是因为男子的气，早晨在上而晚上在下；女子的气，早晨在下而晚上在上。男女上下之分，以腰部为界。至于呼吸，无论男女、医患都是一样的，为什么也有阴阳之分呢？因为有自然的呼吸，有人为控制的呼吸。进针出针时使用的是人为控制的呼吸。转针时要像等待尊贵客人一样谨慎，像握住老虎尾巴一样小心，等候其自然呼吸。如果左手足候其呼气时先转针，那么右手足必须候其吸气后再转针；如果右手足候其吸气时先转针，那么左手足必须候其呼气后再转针。这正是真阴阳一升一降的微妙变化。所以男子阳经，午前以呼气为补，吸气为泻；阴经以吸气为补，呼气为泻，午后则相反。女子阳经，午前以吸气为补，呼气为泻；阴经以呼气为补，吸气为泻，午后也相反。有人又说：补泻必须借助呼吸，假如遇到尸厥、中风等不能控制呼吸的病人该怎么办？回答说：等候其自然呼吸来转针，如果该吸气时不转，可以让别人用手掩住病人的口鼻，鼓动其气息即可。唉！补泻提插分男女早晚，道理深奥微妙。原本是因为奇经八脉不拘泥于十二正经的常规，所以参差错综如此。如果是流注穴，只需分左右阴阳即可。我曾喜爱《雪心歌》说：为何补泻有两种方法？因为经脉从两边发出，古人补泻分左右，今人却按男女区别。男女经脉生长是一样的，昼夜循环没有停歇。这个秘诀出自梓桑君，我今天传授给你，心中冰雪已消，这是子午兼八法之后才完备的。
然而补泻的方法，不一定非要通过呼吸进出针，有的通过深浅来区分。
病在脉，刺脉不要伤及皮；病在皮，刺皮不要伤及肉；病在肉，刺肉不要伤及筋；病在筋，刺筋不要伤及骨；病在骨，刺骨不要伤及筋。
春夏阳气在上，人气也在上，所以应当浅取。然而春夏气候温暖，补法入针五分，沉至肾肝部位，等到得气后，将针引回至于心肺部位，取阴以和阳，就能退热。秋冬阳气在下，火气也在下，所以应当深取。然而秋冬气候寒冷，初入针三分，浅浮于当心肺部位，等到得气后，将针推入至于肾肝部位，取阳以和阴，就能止寒。
补法是从卫取气，宜轻浅进针，跟随卫气随后济益其虚；泻法是从荣弃置其气，宜重深进针，迎取荣气在前面而泻夺其实。但是补不可使其太实，泻不可使其反虚，都以平和为度。另外男子轻按其穴而浅刺之，以候卫气之分；女子重按其穴而深刺之，以候荣气之分。
有的通过虚实来区分，经文说虚则补其母，实则泻其子，这是迎随法的概况。
假令心病针刺手心主输穴，是泻其子；针刺手心主井穴，是补其母。木盛热则生风，则泻南方以补北方。水盛冷则生气，则补木以抑水。如肺实肝虚，用针不补其肝反而实其肺，这叫做实实虚虚。补不足而益有余，必致人死亡。窦太师说：凡针逆而迎夺，就是泻其子。如心的热病，必泻于脾胃之分。针顺而随济，就是补其母。如心的虚病，必补于肝胆之分。
凡是说九数的，就是子阳；说六数的，就是午阴。只是九六数量多少不同，补泻提插都一样。说初九数，就是一九，但也不止于一九结束。只是走到一九稍作停顿，又行一九，少停又行一九，三次共三九二十七数，或四九三十六数。说少阳数，七七四十九数，每次七数略停。老阳数，九九八十一数，每次二十七数少停，共行三次。说初六数，就是一六，但也不止于一六结束。只是走到一六稍作停顿，又行一六，少停又行一六，三次共三六一十八数。说老阴数，六六三十六数，每次一十八数少停，共行二次。说少阴数，八八六十四数，每次八数略停。有人说：子后宜用九数补阳，午后宜用六数补阴。阴日刺阳经，多用六数补阴；阳日刺阴经，多用九数补阳，这是正理。但见热症即泻，见冷症即补，舍弃天时而从人的病症，这是权变，是活法。
经文说懂得针灸的人，信赖左手；不懂针灸的人，信赖右手。当针刺的时候，先将同身寸法比对穴位，用墨点标记；然后让病人饮食，端正坐定，或仰卧。慢性病必须等待天气温晴，则气易运行；急病如遇大雷雨，也不敢针刺。夜晚非急病也不敢针刺。如果空腹站立针刺，侧卧必定晕针。
必须先以左手压按所针荥俞之处。
阳穴以骨侧陷处按之酸麻者为真穴，阴穴按之有动脉应手者为真穴。
切而散之，
切，是用手指甲掐按所针之穴上下四旁，令气血散开。
爪而下之，
爪，是先以左手大拇指指甲重掐穴上，也是令气血散开。然后用右手食指顶住针尾，以中指紧紧执持针腰，以无名指略微扶持针头，却让病人咳嗽十声，随咳嗽下针。针入皮内，松手停针十次呼吸，称为天才。过一会儿再进针刺入肉内，停针十次呼吸，称为地才。这是极处，再停留良主（此处疑为衍文或特定术语，暂译为止），却让病人吸气一口，随吸气退至人部，审察气是否到达。如果针下沉重紧满，为气已至；如果病人觉得痛则为实证，觉得酸则为虚证。如果针下轻浮虚活，气犹未至，用后面的弹努循扪引之法；如果引之气仍不到，针如插豆腐般无力，则死。凡除寒热病，宜于天部行气；经络病，宜于人部行气；麻痹疼痛，宜于地部行气。
弹而努之，
弹，是补法，以大指与食指指甲相交而叠。病在上，大指指甲轻弹向上；病在下，食指轻弹向上，使气速行，则气易至。努，是以大指食指捻针，连搓三下，如手颤之状，称为飞。补者，入针后飞之，令病人闭气一口，着力努之。泻者，提针后飞之，令病人呼气，不必着力。一种方法两种用途，气自至者，不必用此弹努。
扪而循之，
扪，是摩也。如果痛处未除，就在痛处扪摩，使痛散，再用飞针引之，除去其痛。又起针之时，用手按其穴，也称扪。循，是用手在所针部分，随经络上下循按，使气往来，推之则行，引之则至。
动而伸之，推而按之，
动，是转动；推，是推转。凡转针太急则痛，太慢则不去疾。所谓推展，即分阴阳左转右转之法。伸，是提；按，是插。如补泻不觉气行，将针提起，空如豆许，或再弹二三下以补之。紧战者，连用飞法三下，如觉针下紧满，其气易行，即用通法。若邪盛气滞，却用提插先去病邪，而后通其真气。提，自地部提至人部天部；插，自天部插至人部地部。病轻提插初九数，病重者提插三九二十七数，或老阳数，愈多越好。有人问：治病全在提插，既说急提慢按如水冷，慢慢急按火烧身。又说男子午前提针为热，插针为寒；午后提针为寒，插针为热。女人反此，原因何在？盖提插补泻，无非顺应阴阳。午前顺阳性，提至天部则热；午后顺阴性，插至地部则热。《奇效良方》有诗最明。补泻提插活法，凡补针先浅入而后深入，泻针先深入而后浅。凡提插，急提慢按如冰冷，是泻；慢提急按火烧身，是补。或先提插而后补泻，或先补泻而后提插可也，或补泻提插同用亦可也。如治久患瘫痪、顽麻冷痹，遍身走痛及癞风寒疟，一切冷证，行浅入针，而后渐深入针，俱补老阳数。气行针下紧满，其身觉热，带补慢提急按老阳数，或三九二十七数，即用通法。扳倒针头，令病人吸气五口，使气上行，阳回阴退，名为进气法，又名烧山火。治风疾痰壅盛，中风喉风癫狂，疟疾单热，一切热证，先深入针，而后暂浅退针，俱泻少阴数。得气觉凉，带泻急提慢按初六数，或三六一十八数，再泻再提，即用通法。徐徐提之，病除乃止，名为透天凉。治疟疾先寒后热，一切上盛下虚等症，先浅入针，行四九三十六数，气行觉热，深入行三六一十八数。如疟疾先热后寒，一切半虚半实等症，先深入针行六阴数，气行觉凉，渐退针行九阳数，此龙虎交战法也，使阳中有阴，阴中有阳。盖邪气常随正气而行，不交战，则邪不退而正不胜，其病复起。治癖瘕气块，先针入七分行老阳数，气行便深入一寸，微伸提之，却退至原处，又得气根据前法再施，名为留气法。治水蛊膈气胀满，落穴之后，补泻调气均匀，针行上下九入六出，左右转之千遭自平，名为子午捣臼。治损逆赤眼，痈肿初起，先以大指进前捻入左，后以大指退后捻入右，一左一右三九二十七数，得气向前推转内入，以大指弹其针尾，引其阳气，按而提之，其气自平，未应再施，此龙虎交腾法也。杂病单针一穴，即于得气后行之，起针之际行之亦可。
通而取之，
通，是通其气，在提插之后使用。如病患左手阳经，以医者右手大拇指进前九数，却扳倒针头，带补以大指努力，针嘴朝向病处，或上或下，或左或右，执住直待病患觉热方停。若气又不通者，以龙虎龟凤飞经接气之法驱而运之。如病患左手阴经，以医者右手大拇指退后九数，却扳倒针头，带补以大指努力，针嘴朝病，执住直待病患觉热方停。右手阳经与左手阴经同法，右手阴经与左手阳经同法，左足阳经与右手阳经同法，左足阴经与右手阴经同法，右足阳经与左手阳经同法，右足阴经与左手阴经同法。如退潮，每一次先补六而后泻九，不拘次数，直待潮退为度。止痛同此法。痒麻虚补，疼痛实泻，此皆先正推衍《内经》通气之法，更有取气、斗气、接气之法。取，是左取右，右取左，手取足，足取头，头取手足三阳，胸腹取手足三阴，以不病者为主，病者为应，如两手蜷挛，则以两足为应。两足蜷挛，则以两手为应，先下主针而后下应针，主针气已行而后针应针。左边左手左足同手法，右边亦然。先斗气、接气而后取气，手补足泻，足补手泻，如搓索然。久患偏枯蜷挛甚者，必用此法于提插之后。徐氏说：通气接气之法，已有定息寸数。手足三阳，上九而下十四，过经四寸；手足三阴，上七而下十二，过经五寸。在乎出纳，呼吸同法，上下通接，立时见功。所谓定息寸数者，手三阴从胸走手，长三尺五寸，左右共长二丈一尺；手三阳从手走头，长五尺，左右共长三丈；足三阳从头走足，长八尺，左右共长四丈八尺；足三阴从足走腹，长六尺五寸，左右共长三丈九寸；阴阳两跷从足走目，长七尺五寸，左右共长一丈五尺；督脉长四尺五寸；任脉长四尺五寸。诸脉共长一十六丈二尺也。行血气，通阴阳以荣于身，络脉则传注而不息也。一曰青龙摆尾，以两指扳倒针头朝病，如扶船舵，执之不转，一左一右，慢慢拨动九数，或三九二十七数，其气遍体交流。二曰白虎摇头，以两指扶起针尾，以肉内针头轻转，如下水船中之橹，振摇六数，或三六一十八数。如欲气前行，按之在后；欲气后行，按之在前。二法轻病亦可行之，摆动气血。盖龙为气，虎为血，阳日先行龙而后虎，阴日先行虎而后龙。三曰苍龟探穴，以两指扳倒针头，一退三进，向上钻剔一下，向下钻剔一下，向左钻剔一下，向右钻剔一下，先上而下，自左而右。如入土之象。四曰赤凤迎源，以两指扶起针插入地部，复提至大部，候针自摇，复进至人部，上下左右四围飞旋，如展翅之象。病在上，吸而退之；病在下，呼而进之。又将大指爪从针尾刮至针腰，此刮法也。能移不忍痛，可散积年风。午后又从针腰刮至针尾。又云：病在上，刮向上；病在下，刮向下。有挛急者，频宜刮切循摄。二法须连行三五次，气血各循经络，飞走之妙，全在此处，病邪从此退矣。放针停半时辰之久，扶起针头，审看针下十分沉紧，则泻九补六；如不甚紧，则泻六补九，补泻后针活即摇而出之。摄，是用大指甲随经络上下切之，其气自得通行。
摇而出之，外引其门以闭其神。
摇，是退也。以两指拿针尾，向上下左右各振摇五七下，提二七下，能散诸风。出针，直待微松方可出，针豆许。如病邪吸针，正气未复，再须补泻停待。如再难，频加刮切，刮后连泻三下，次用搜法，不论数。横搜，如龙虎交腾，一左一右，但手更快耳。直搜，一上一下，如捻法而不转，泻刮同前。次用盘针，左转九次，右转六次，泻刮同前。次用子午捣臼，子后慢提，午后略快些，缓缓提插，摇出应针，次出主针。补者吸
The Yang meridians of the left hand belong to Yang within Yang; the Yin meridians of the left hand belong to Yin within Yang; the Yang meridians of the right hand belong to Yang within Yin; the Yin meridians of the right hand belong to Yin within Yin. The Yin meridians of the right foot belong to Yin within Yin; the Yang meridians of the right foot belong to Yang within Yin; the Yin meridians of the left foot belong to Yin within Yang; the Yang meridians of the left foot belong to Yang within Yin. Now, subdividing further: for the patient's left-hand Yang meridians, when the practitioner advances the right thumb forward (while the index finger recedes), exhalation constitutes the *Sui* (Following) method; in the afternoon, receding the thumb backward is considered *Sui*, which is opposite to the morning practice. "Advancing forward" refers to the meridian moving from the exterior; "receding backward" refers to the meridian moving from the interior. Receding backward during inhalation constitutes the *Ying* (Opposing) method.
For the patient's left-hand Yin meridians, receding the right thumb backward while inhaling is *Sui*; advancing forward while exhaling is *Ying*. For the patient's right-hand Yang meridians, receding the right thumb backward while inhaling is *Sui*; advancing forward while exhaling is *Ying*. For the patient's right-hand Yin meridians, advancing the right thumb forward while exhaling is *Sui*; receding backward while inhaling is *Ying*. For the patient's right-foot Yang meridians, advancing the right thumb forward while exhaling is *Sui*; receding backward while inhaling is *Ying*. For the patient's right-foot Yin meridians, receding the right thumb backward while inhaling is *Sui*; advancing forward while exhaling is *Ying*. For the patient's left-foot Yang meridians, receding the right thumb backward while inhaling is *Sui*; advancing forward while exhaling is *Ying*. For the patient's left-foot Yin meridians, advancing the right thumb forward while exhaling is *Sui*; receding backward while inhaling is *Ying*. This applies to men before noon; in the afternoon, it is reversed for women.
On the hands, Yang meridians advance and Yin meridians recede; on the feet, Yang meridians recede and Yin meridians advance, conforming to the starting and ending points of the Six Meridians. When lifting the needle at a point, the needle tip pointing upward indicates the direction of smooth Qi flow; when stopping the needle at a point, the needle tip pointing downward indicates where the Qi stops. Operating towards the left exterior and right interior causes Qi to ascend; operating towards the right exterior and left interior causes Qi to descend. One might ask: why are tonification and reduction opposite in the morning versus the afternoon, and why do they differ between men and women? This is because men's Qi is higher in the morning and lower in the evening, whereas women's Qi is lower in the morning and higher in the evening. The division of upper and lower between men and women is at the waist. As for breathing, whether male or female, doctor or patient, it is the same; why is there still a distinction of Yin and Yang? Because there is natural breathing and artificial breathing. Advancing and withdrawing the needle involves artificial breathing. Turning the needle requires caution as if awaiting a noble guest or holding a tiger's tail, waiting for natural breathing. If turning the needle on the left hand and foot during exhalation first, then one must wait for inhalation to turn the needle on the right hand and foot; if turning the right hand and foot during inhalation first, then one must wait for exhalation to turn the left hand and foot. This is the subtle mechanism of true Yin and Yang ascending and descending. Therefore, for men's Yang meridians, exhalation is tonification and inhalation is reduction in the morning; for Yin meridians, inhalation is tonification and exhalation is reduction, reversed in the afternoon. For women's Yang meridians, inhalation is tonification and exhalation is reduction in the morning; for Yin meridians, exhalation is tonification and inhalation is reduction, also reversed in the afternoon. Some say: tonification and reduction must rely on breathing. What if one encounters coma (*Shi Jue*) or stroke where the patient cannot control breathing? The answer is: wait for natural breathing to turn the needle; if inhalation is required but not occurring, another person can cover the patient's mouth and nose with their hand to stimulate Qi movement. Alas! The principles of tonification, reduction, lifting, and thrusting divided by gender and time are profound. Originally, this complexity arises because the Extraordinary Vessels do not strictly follow the regularities of the Twelve Regular Meridians. For Flowing Points (*Liu Zhu Xue*), one only needs to distinguish left/right and Yin/Yang. I once admired the *Xue Xin Ge* saying: Why are there two methods for tonification and reduction? Because meridians originate from both sides; ancients distinguished tonification/reduction by left/right, while moderns distinguish by gender. Men and women have identical meridians, circulating day and night without pause. This secret comes from Zi Sang Jun; I now impart it to you, clearing your mind like snow. This completes the combination of Zi-Wu and the Eight Methods.
However, tonification and reduction methods do not necessarily require breathing for needle insertion and withdrawal; some are determined by depth.
If the disease is in the vessels, puncture the vessels without injuring the skin; if in the skin, puncture the skin without injuring the flesh; if in the flesh, puncture the flesh without injuring the sinews; if in the sinews, puncture the sinews without injuring the bones; if in the bones, puncture the bones without injuring the sinews.
The classics state that shallow needling is suitable for Spring and Summer, and deep needling for Autumn and Winter.
In Spring and Summer, Yang Qi is above, and human Qi is also above, so shallow extraction is appropriate. However, due to warm weather, for tonification, insert the needle five fen, sinking to the Kidney and Liver levels. Once *De Qi* (arrival of Qi) is obtained, draw the needle back to the Heart and Lung levels, extracting Yin to harmonize Yang, thereby reducing fever. In Autumn and Winter, Yang Qi is below, and Fire Qi is also below, so deep extraction is appropriate. Due to cold weather, initially insert the needle three fen, floating lightly at the Heart and Lung levels. Once *De Qi* is obtained, push the needle deeper to the Kidney and Liver levels, extracting Yang to harmonize Yin, thereby alleviating cold.
Some distinctions are made based on Ying (Nutritive) and Wei (Defensive) Qi. The classics state: extract Qi from Wei, deposit Qi into Ying.
Tonification extracts Qi from Wei; use light, shallow needling, following the Wei Qi to supplement deficiency. Reduction discards Qi from Ying; use heavy, deep needling, opposing the Ying Qi to drain excess. Tonification should not make the condition too excess, nor reduction should it cause deficiency; the goal is balance. Additionally, for men, lightly press the acupoint and needle shallowly to await the Wei Qi level; for women, heavily press the acupoint and needle deeply to await the Ying Qi level.
Some distinctions are made based on Deficiency and Excess. The classics state: tonify the Mother in deficiency, reduce the Child in excess. This is the general principle of *Ying Sui* (Opposing and Following).
For example, in Heart disease, needling the Shu (Transport) point of the Pericardium reduces its Child; needling the Jing-Well point tonifies its Mother. If Wood is excessive and hot, generating Wind, reduce the South (Fire) to tonify the North (Water). If Water is excessive and cold, generating Qi issues, tonify Wood to suppress Water. If the Lungs are Excess and the Liver is Deficient, using needles to tonify the Liver but instead reinforcing the Lungs is called "making Excess more Excess and Deficiency more Deficient." Tonifying what is insufficient while adding to what is already excessive will surely kill. Grand Tutor Dou said: Needling against the flow to oppose and drain is reducing the Child. For Heat diseases of the Heart, one must reduce at the Spleen and Stomach levels. Needling with the flow to follow and supplement is tonifying the Mother. For Deficiency diseases of the Heart, one must tonify at the Liver and Gallbladder levels.
Flying through the Meridians and Moving Qi does not go beyond Zi-Wu Ying Sui.
Whenever "Nine" is mentioned, it refers to Zi-Yang; whenever "Six" is mentioned, it refers to Wu-Yin. The quantity of Nine and Six varies, applying equally to tonification/reduction and lifting/thrusting. "Initial Nine" refers to one-nine, but it does not stop there. Proceed to one-nine, pause slightly, proceed to one-nine again, pause slightly, proceed to one-nine a third time, totaling three nines (27 counts), or four nines (36 counts). "Lesser Yang" refers to seven sevens (49 counts), pausing slightly every seven counts. "Greater Yang" refers to nine nines (81 counts), pausing slightly every twenty-seven counts, performed three times. "Initial Six" refers to one-six, but does not stop there. Proceed to one-six, pause, proceed to one-six, pause, proceed to one-six a third time, totaling three sixes (18 counts). "Greater Yin" refers to six sixes (36 counts), pausing slightly every eighteen counts, performed twice. "Lesser Yin" refers to eight eights (64 counts), pausing slightly every eight counts. Some say: after Zi hour, use nine counts to tonify Yang; after Wu hour, use six counts to tonify Yin. On Yin days needling Yang meridians, use six counts to tonify Yin; on Yang days needling Yin meridians, use nine counts to tonify Yang. This is correct reasoning. However, reducing for Heat syndromes and tonifying for Cold syndromes, disregarding celestial timing to follow the patient's pathology, is a flexible adaptation.
The classics state: He who knows acupuncture trusts his left hand; he who does not know acupuncture trusts his right hand. At the time of needling, first measure the acupoint using the patient's body inch method and mark it with ink; then have the patient eat and drink, sit upright, or lie supine. Chronic illnesses should be treated only when the weather is warm and clear, so Qi moves easily; acute illnesses should not be treated during heavy thunderstorms. Non-acute illnesses should not be treated at night. Needling while standing on an empty stomach in a side-lying position may cause fainting.
One must first press down on the Ying-Shu points to be needled with the left hand.
For Yang points, pressing the depression on the bone side causing soreness and numbness identifies the true point; for Yin points, pressing until a pulsating artery is felt under the fingers identifies the true point.
Cutting and dispersing:
"Cutting" means using fingernails to pinch and press around the acupoint above, below, and to the sides, causing Qi and Blood to disperse.
Clawing and inserting:
"Clawing" means first using the left thumb's nail to press heavily on the acupoint, also to disperse Qi and Blood. Then, use the right index finger to hold the needle butt, the middle finger to firmly grasp the needle shaft, and the ring finger to slightly support the needle tip. Ask the patient to cough ten times, and insert the needle with the cough. Upon entering the skin, release the hand and pause the needle for ten breaths, called "Heavenly Talent." After a short while, advance the needle into the flesh, pausing for ten breaths, called "Earthly Talent." This is the extreme depth. Pause again, then ask the patient to take one deep breath, and withdraw the needle to the Human level while inhaling. Examine if Qi has arrived. If the needle feels heavy, tight, and full, Qi has arrived; if the patient feels pain, it is Excess; if they feel soreness, it is Deficiency. If the needle feels light, floating, and loose, Qi has not yet arrived. Use subsequent methods of flicking, pushing, rubbing, and guiding. If guiding fails and the needle feels like inserting into tofu, death ensues. To eliminate Chills and Fever, move Qi at the Heaven level; for Meridian diseases, move Qi at the Human level; for numbness and pain, move Qi at the Earth level.
Flicking and Pushing:
"Flicking" is a tonification method. Interlock the nails of the thumb and index finger. For diseases above, flick lightly upward with the thumb; for diseases below, flick lightly upward with the index finger, accelerating Qi movement so it arrives quickly. "Pushing" (Nu) means twisting the needle with the thumb and index finger, rubbing three times rapidly, resembling a hand tremor, called "Flying." For tonification, after inserting the needle, perform the Flying technique, ask the patient to hold their breath for one moment, and apply forceful pushing. For reduction, lift the needle, perform the Flying technique, ask the patient to exhale, without applying force. One method, two applications: if Qi arrives naturally, these techniques are unnecessary.
Rubbing and Guiding:
"Rubbing" (Men) means massaging. If pain persists, massage the painful area to disperse pain, then use the Flying needle to guide Qi away. Also, pressing the acupoint upon needle withdrawal is called Rubbing. "Guiding" (Xun) means using the hand to rub up and down along the meridian at the needled site, promoting Qi circulation; pushing makes it move, guiding brings it forth.
Moving and Extending, Pushing and Pressing:
"Moving" means rotating; "Pushing" means pushing rotation. Rotating the needle too quickly causes pain; too slowly fails to dispel disease. "Pushing and extending" refers to the methods of dividing Yin and Yang by rotating left and right. "Extending" means lifting; "Pressing" means thrusting. If tonification/reduction does not elicit Qi movement, lift the needle slightly (empty space like a bean) or flick two or three times to tonify. If the needle feels tight and trembling, use the Flying technique three times; if the needle feels tight and full, Qi moves easily, then use the Unblocking method. If Evil is abundant and Qi is stagnant, use lifting and thrusting first to remove the pathogen, then unblock True Qi. Lifting goes from Earth level to Human/Heaven levels; Thrusting goes from Heaven level to Human/Earth levels. For mild diseases, perform initial nine counts of lifting/thrusting; for severe diseases, perform three nines (27 counts) or Greater Yang counts (more is better). One asks: Treatment relies entirely on lifting and thrusting. It is said: "Quick lift, slow press like cold water" (Reduction); "Slow lift, quick press like fire burning the body" (Tonification). It is also said: For men, lifting in the morning generates Heat, thrusting generates Cold; lifting in the afternoon generates Cold, thrusting generates Heat. Women are reversed. Why? Lifting and thrusting for tonification/reduction simply follow Yin and Yang. In the morning, following Yang nature, lifting to Heaven level generates Heat; in the afternoon, following Yin nature, thrusting to Earth level generates Heat. The *Qi Xiao Liang Fang* poem explains this best. Flexible methods of tonification/reduction/lifting/thrusting: For tonification, insert shallowly then deeply; for reduction, insert deeply then shallowly. Regarding lifting/thrusting: Quick lift/slow press is Cold/Water (Reduction); Slow lift/quick press is Fire/Body Heat (Tonification). One may lift/thrust first then tonify/reduce, or tonify/reduce first then lift/thrust, or combine them. For chronic paralysis, stubborn numbness/cold bi, wandering pain, leprosy, wind-cold malaria, and all Cold syndromes: insert shallowly, then gradually deepen, tonifying with Greater Yang counts. When Qi moves and the needle feels tight/full, and the body feels hot, combine tonification with slow lift/quick press using Greater Yang counts (or 27 counts), then use the Unblocking method. Tilt the needle head, ask the patient to inhale five times to raise Qi, returning Yang and retreating Yin. This is called the "Entering Qi Method," also known as "Burning Mountain Fire." For Wind disorders with phlegm obstruction, stroke, throat wind, epilepsy, malaria with single heat, and all Heat syndromes: insert deeply, then temporarily withdraw shallowly, reducing with Lesser Yin counts. When *De Qi* brings coolness, combine reduction with quick lift/slow press using Initial Six counts (or 18 counts), repeat reduction and lifting, then use the Unblocking method. Withdraw slowly until the disease is cured. This is called "Penetrating Heaven Cool." For malaria with chills preceding heat, and all Upper Excess/Lower Deficiency syndromes: insert shallowly, perform four nines (36 counts); when Qi moves and heat is felt, insert deeply and perform three sixes (18 counts). For malaria with heat preceding chills, and all Half-Deficient/Half-Excess syndromes: insert deeply and perform six Yin counts; when Qi moves and coolness is felt, gradually withdraw and perform nine Yang counts. This is the "Dragon-Tiger Battle" method, ensuring Yin contains Yang and Yang contains Yin. Pathogenic Qi often follows Healthy Qi; without battle, pathogens do not retreat and Healthy Qi cannot prevail, leading to recurrence. For abdominal masses: insert needle seven fen, perform Greater Yang counts; when Qi moves, insert one cun deeper, slightly extend and lift, then return to original spot. Once Qi arrives, apply previous methods again. This is called "Retaining Qi Method." For Ascites, Diaphragmatic Qi, and bloating: after inserting, balance tonification/reduction and regulate Qi. Move the needle up/down nine inserts and six withdrawals, rotating left/right a thousand times until balanced. This is called "Zi-Wu Pestle." For damaged meridians with red eyes, early-stage carbuncles/swellings: advance thumb forward to twist left, then retreat thumb backward to twist right, alternating left-right for three nines (27 counts). When Qi arrives, push forward and inward, flick the needle butt with the thumb to attract Yang Qi, press and lift to calm Qi. If ineffective, repeat. This is the "Dragon-Tiger Interaction" method. For miscellaneous diseases needing single-point needling, apply this after *De Qi*, or upon needle withdrawal.
Unblocking and Extracting:
"Unblocking" means unblocking Qi, used after lifting and thrusting. For patient's left-hand Yang meridians: advance right thumb forward nine counts, tilt the needle head, apply tonification by exerting effort with the thumb, aim the needle mouth toward the disease site (up, down, left, or right), hold firmly until the patient feels heat. If Qi remains blocked, use Dragon, Tiger, Turtle, Phoenix flying-through-meridian connecting-Qi methods to drive and circulate it. For patient's left-hand Yin meridians: retreat right thumb backward nine counts, tilt the needle head, apply tonification by exerting effort with the thumb, aim needle toward disease, hold until patient feels heat. Right-hand Yang meridians follow Left-hand Yin method; Right-hand Yin meridians follow Left-hand Yang method; Left-foot Yang meridians follow Right-hand Yang method; Left-foot Yin meridians follow Right-hand Yin method; Right-foot Yang meridians follow Left-hand Yang method; Right-foot Yin meridians follow Left-hand Yin method. Like receding tide, each cycle tonifies six then reduces nine, regardless of count, until the tide recedes. Pain relief uses this same method. Numbness/itching treated by tonifying Deficiency; pain treated by reducing Excess. These are deductions by sages from the *Nei Jing* unblocking Qi methods, including Taking Qi, Doubling Qi, and Connecting Qi. "Taking" means taking from Left to Right, Right to Left, Hand to Foot, Foot to Head, Head to Hand/Foot Yang meridians, Chest/Abdomen to Hand/Foot Yin meridians. The healthy side is the Main, the diseased side is the Response. For curled spasms in both hands, use both feet as Response. For curled spasms in both feet, use both hands as Response. Insert Main needle first, then Response needle; after Main needle Qi moves, insert Response needle. Left side (Left hand/foot) follows Hand method; Right side is similar. First Double Qi and Connect Qi, then Take Qi. Hands tonify/reduce, Feet reverse (tonify hand/reduce foot), like twisting a rope. For chronic hemiplegia and severe curling spasms, this method must be used after lifting/thrusting. Mr. Xu said: Unblocking and Connecting Qi methods have fixed breath-inch measurements. Hand/Foot Three Yang meridians: up nine, down fourteen, crossing meridians four cun; Hand/Foot Three Yin meridians: up seven, down twelve, crossing meridians five cun. Depending on insertion/extraction, breathing is the same method. Up/down connection yields immediate results. Fixed breath-inch measurements: Hand Three Yin from chest to hand, 3 chi 5 cun long, total 2 zhang 1 chi; Hand Three Yang from hand to head, 5 chi long, total 3 zhang; Foot Three Yang from head to foot, 8 chi long, total 4 zhang 8 chi; Foot Three Yin from foot to abdomen, 6 chi 5 cun long, total 3 zhang 9 chi; Yin/Yang Qiao meridians from foot to eye, 7 chi 5 cun long, total 1 zhang 5 chi; Du Mai 4 chi 5 cun; Ren Mai 4 chi 5 cun. All meridians total 16 zhang 2 chi. They circulate Blood and Qi, connect Yin and Yang to nourish the body, while collateral vessels transmit continuously without cessation.
First is Green Dragon Swinging Tail: hold needle head tilted toward disease with two fingers, like steering a ship's wheel, holding firm without rotating, swing left and right slowly for nine counts, or three nines (27 counts), allowing Qi to circulate throughout the body. Second is White Tiger Shaking Head: hold needle butt with two fingers, lightly rotate the needle head inside the flesh, like an oar in a boat going downstream, shake for six counts, or three sixes (18 counts). To move Qi forward, press behind; to move Qi backward, press in front. Both methods can be used for mild diseases to agitate Qi and Blood. Dragon represents Qi, Tiger represents Blood. On Yang days, perform Dragon then Tiger; on Yin days, perform Tiger then Dragon. Third is Grey Turtle Probing Cave: hold needle head tilted with two fingers, one retreat and three advances, drill upward once, downward once, leftward once, rightward once, starting top-down, left-right, like digging into earth. Fourth is Red Phoenix Welcoming Source: hold needle with two fingers, insert to Earth level, lift to Great (Heaven?) level, wait for needle to shake naturally, advance to Human level, fly and rotate around up/down/left/right, like spreading wings. For diseases above, withdraw on inhalation; for diseases below, advance on exhalation. Also, scrape from needle butt to shaft with thumb nail (Scraping method). Can relieve unbearable pain, dissipate accumulated wind. In the afternoon, scrape from shaft to butt. Also said: for diseases above, scrape upward; for diseases below, scrape downward. For spasms, frequently scrape, cut, guide, and grasp. These two methods must be performed 3-5 times consecutively; Qi and Blood follow meridians, the wonder of flying and moving lies here, and pathogens retreat. Leave the needle for half a shichen (one hour). Lift the needle head, examine if needle feels very heavy and tight; if so, reduce nine, tonify six. If not very tight, reduce six, tonify nine. After tonification/reduction, if needle is loose, shake and withdraw. "Grasping" means using the thumb nail to cut up and down along the meridian, allowing Qi to pass freely.
Shaking and Withdrawing, opening the exterior gate to close the spirit.
"Shaking" means withdrawing. Hold needle butt with two fingers, shake up/down/left/right five to seven times, lift fourteen times, to disperse various Winds. Withdraw needle only when slightly loose, leaving a bean-sized hole. If pathogen sucks the needle and Healthy Qi has not recovered, wait after tonification/reduction. If difficult, frequently add scraping/cutting; after scraping, reduce three times, then use Searching method, no specific count. Horizontal searching: like Dragon-Tiger interaction, left-right, but faster hand movement. Vertical searching: up-down, like twisting without rotating, reduction/scraping same as before. Next, Plate Needle: rotate left nine times, right six times, reduction/scraping same as before. Next, Zi-Wu Pestle: after Zi hour, lift slowly; after Wu hour, lift slightly faster, slowly lift/thrust, shake out Response needle, then withdraw Main needle. For tonification, inhale...