之，急出其针，便以左手大指按其针穴，及针外之皮，令针穴门户不开，神气内守，亦不致出血也。泻者呼之，
慢出其针，勿令气泄，不用按穴。凡针起速，及针不停，久待暮者，其病即复。一针晕者，神气虚也。不可起
针，以针补之，急用袖掩病患口鼻回气，内与热汤饮之即苏，良久再针。甚者针手膊上侧筋骨陷中，即蛤蟆肉
上惺惺穴，或三里即苏，若起针坏人。二针痛者，只是手粗。宜以左手扶住针腰，右手从容补泻。如又痛者，
不可起针，须令病患吸气一口，随吸将针捻活，伸起一奚即不痛。如伸起又痛，再伸起又痛，须索入针，便
住痛。三数针者，再将原针穴边复下一针。补之即出。
嗟夫！神针肇自上古，在昔岐伯已叹失其传矣，况后世乎！尚赖窦、徐二氏，能因遗文以究其意，俾来学
有所悟，而识其梗概，括为四段，聊为初学开关救危之用，尚期四方智者裁之。
补泻一段，乃庐陵欧阳之后所授，与今时师不同。但考《素问》，不曰针法，而曰针道，言针当顺气血往来
之道也。又曰∶凡刺者，必别阴阳。再考《难经图注》，及徐氏云左与右不同，胸与背有异，然后知其源流有自。
盖左为阳，为升，为呼，为出，为提，为午前，为男子之背；右为阴，为降，为吸，为入，为插，为午后，为男
子之腹。所以女子反此者，女属阴，男属阳，女子背阴腹阳，男子背阳腹阴，天地男女阴阳之妙自然如此。
出针时，若是补法，要迅速拔出针，立即用左手大拇指按压住针刺的穴位以及针孔周围的皮肤，使针穴的门户不致敞开，神气得以内守，也不会导致出血。若是泻法，要在患者呼气时出针，缓慢拔出针，不要令正气外泄，不需要按压穴位。凡是起针太快、行针不停留、或者在傍晚时分久留针的，疾病就会复发。
如果针刺一次就发生晕针，这是神气虚弱的表现。此时不可拔针，应利用留针来补益正气，迅速用衣袖遮盖患者的口鼻以回纳气息，并给患者喝热汤，患者即可苏醒，过一段时间后再进行针刺。病情严重的，可以针刺手臂外侧筋骨凹陷处的蛤蟆肉上惺惺穴，或者足三里穴，患者即可苏醒；若此时强行拔针反而会伤害患者。
如果针刺两次都感到疼痛，只是手法粗糙所致。应当用左手扶住针身，右手从容地进行补泻操作。如果再次感到疼痛，不可拔针，必须让患者深吸一口气，随着吸气将针捻转活动，稍微提针少许就不痛了。如果提针后仍痛，再提针仍痛，就必须重新进针，疼痛随即停止。如果需要针刺三处，就在原针刺穴位的旁边再刺一针。补法操作完成后即可出针。
唉！神针之法起源于上古时代，早在岐伯时期就已经感叹失传了，更何况后世呢！幸好还依赖窦汉卿、徐文伯二位先贤，能够根据遗留的文字探究其深意，使后来学习者有所领悟，认识其大概，将其概括为四个段落，姑且作为初学者开启门径、急救危重症的用途，还希望四方智者予以裁正。
关于补泻的一段内容，是庐陵欧阳氏后裔所传授，与当今医生的做法不同。但考察《素问》，说的不是“针法”，而是“针道”，意思是针刺应当顺应气血往来的规律。又说：凡是针刺，必须辨别阴阳。再考证《难经图注》以及徐氏的说法，左右不同，胸背有异，然后才知道其源流是有依据的。
大概左边属阳，主升，主呼，主出，主提，对应午前，对应男子的背部；右边属阴，主降，主吸，主入，主插，对应午后，对应男子的腹部。所以女子的情况与此相反，因为女子属阴，男子属阳，女子背部为阴、腹部为阳，男子背部为阳、腹部为阴，天地男女阴阳的奥妙自然如此。
When withdrawing the needle for tonification (Bu, 补), withdraw it quickly and immediately press the acupoint and the surrounding skin with the thumb of the left hand. This prevents the aperture of the acupoint from opening, ensures that Shen Qi (Spiritual Qi) remains within, and avoids bleeding. For sedation (Xie, 泻), withdraw the needle during the patient's exhalation, withdraw slowly to prevent the leakage of Zheng Qi (Upright Qi), and do not press the acupoint. If the needle is withdrawn too quickly, if needling is continuous without retention, or if the needle is retained until dusk, the disease will recur.
If fainting occurs after one insertion, it indicates a deficiency of Shen Qi. Do not withdraw the needle; instead, use the retained needle to tonify. Quickly cover the patient's mouth and nose with a sleeve to restore breath, and give hot water to drink internally. The patient will regain consciousness. After some time, resuming needling is appropriate. In severe cases, needle the depression between the tendons and bones on the lateral aspect of the arm, specifically the Xingxing Acupoint located on the "toad flesh," or Zusanli (ST-37). The patient will recover; forcibly withdrawing the needle at this stage would harm the patient.
If pain occurs upon two insertions, it is merely due to rough technique. Use the left hand to stabilize the shaft of the needle, and perform tonification and sedation calmly with the right hand. If pain persists, do not withdraw the needle. Require the patient to take one deep inhalation. As they inhale, twirl the needle to loosen it, then lift it slightly; the pain will cease. If lifting causes pain again, lift further; if pain continues, re-insert the needle, and the pain will stop. For a third insertion, place another needle adjacent to the original acupoint. Upon completing tonification, withdraw the needle.
Alas! The divine needle method originated in ancient times. Even in the era of Qibo, it was lamented as lost; how much more so in later generations? Fortunately, we rely on Dou Hanqing and Xu Wenbo, who investigated the meaning behind the remaining texts, allowing future students to gain insight and grasp the essentials. These are summarized into four sections, intended merely to open the gates for beginners and assist in emergency rescue. I hope wise individuals everywhere will critique them.
The section on tonification and sedation was transmitted by the descendants of Ouyang from Luling, differing from contemporary practitioners. However, examining the *Suwen* (Basic Questions), it refers not to "needle technique" but to the "Dao of Needling," stating that needling should follow the pathway of Qi and Blood circulation. It also states: "In all needling, one must distinguish Yin and Yang." Further consulting the *Nanjing Illustrated Commentary* and Xu's writings, which note differences between left and right, and chest and back, reveals that its origins have a clear source.
Generally, the left side belongs to Yang, governing ascending, exhalation, exiting, lifting, morning hours, and the back of men. The right side belongs to Yin, governing descending, inhalation, entering, inserting, afternoon hours, and the abdomen of men. Therefore, women reverse this pattern because women belong to Yin and men to Yang. Women have Yin on their back and Yang on their abdomen, while men have Yang on their back and Yin on their abdomen. The subtlety of Heaven, Earth, Male, and Female, Yin and Yang, is naturally thus.