此金针赋,乃先师秘传之要法。得之者,每每私藏而不以示人,必待价之金乃可得也
。予
当见之,则用针之法,尽于此矣。
大明洪武庚辰仲春,予学针法。初学于洞玄先生,孟仲倪公。明年公没过维阳,又学于
东隐
湖间
。
不臻效。永乐己丑,惜予遭诬,徙居于民乐耕锄之内,故退寓西河,立其堂曰“资深”,其
号曰“泉石”。心以遁守自娱,过者皆曰此读书耕者之所也。凡有疾者求治,不用于针,多
用于灸,自是梓岐风谷之法荒废,而名不闻。非不以济人之心为心,盖不欲取誉于时矣。今
也,予年向暮,髭鬓皆霜,恐久失传,拳拳在念,正统己未春末,养疾之暇,阅其所传针法
之书,繁而无统,于是撮其简要,不愧疏庸,编集成文,名曰“金针赋”。金乃世之宝也,
非富贵不能得之,岂贫贱所能有也。名其金,称其贵也。贵能劫疾于顷刻之间,故以观夫发
端,而嗟夫结之,则深叹美其法,而有收效之捷异耳。篇中首论头病取足,左病取右,男
女早晚之气,手足经络顺逆之理;次论补泻下针,调气出针之法;末论治病驱运气血,通接
至微之妙,而又叮咛勉其学人,务必以尽精诚,则可以起沉 之疾。言虽直简,其义详明,
尤其贯穿次第有序,使后之学人易为记诵,其传不泯。俟他日有窦汉卿复出,而攻之熟,造
之深,得于心而应手,显用光大,必念乎今之删繁撮简成文者谁欤。是亦遗言于后也,必学
者敬之哉。
时正统四年己未岁八月既望
这篇《金针赋》,是我先师秘密传授的关键技法。得到它的人,往往私自珍藏而不展示给别人,一定要遇到出价高昂的金(喻指有缘人或重金)才能得到。我得以见到它,那么用针的法则,全都包含在这里了。
大明洪武庚辰年(1340年)二月,我开始学习针刺技法。起初向洞玄先生孟仲倪公学习。第二年,先生去世于维阳,我又在东湖隐居处继续学习,但未能达到预期的疗效。永乐己丑年(1409年),可惜我遭受诬陷,迁徙居住在民乐耕锄之地,因此退居西河,建立厅堂名为“资深”,别号为“泉石”。内心以隐居守道自娱,路过的人都称这里是读书耕种者的居所。凡是生病前来求治的人,我不使用针法,多采用灸法,从此岐伯与风谷(喻指针灸医术)的法度荒废,名声也不为人知。并非我没有救人的心,而是不想在当时获取虚名罢了。如今,我年纪已老,胡须鬓发皆白,担心这些技法长久失传,心中念念不忘。正统己未年(1439年)春末,在养病之余,翻阅先师所传的针法书籍,内容繁杂而无条理,于是摘录其简要之处,不顾自己学识浅薄疏陋,编纂成文,命名为《金针赋》。“金”是世间的宝物,不是富贵之人不能得到,难道是贫贱之人所能拥有的吗?以“金”命名,是为了称颂它的珍贵。珍贵的针法能在顷刻之间祛除疾病,所以以此作为开端,并在结尾感叹赞美其疗效迅速奇特。篇中首先论述头部的疾病取足部穴位、左侧的疾病取右侧穴位、男女早晚气血运行的规律、手足经络顺逆的道理;其次论述补泻手法及下针、调气出针的方法;最后论述治疗疾病驱运气血、通达细微之处的奥妙,又反复叮嘱勉励学习者,务必做到尽诚尽精,这样就可以治愈深重的疾病。言语虽然直白简练,但其义理详细明确,尤其贯穿始终、次序井然,使后来的学习者容易记忆诵读,使得这一传承不会泯灭。等待他日如果有窦汉卿再世出现,并且对其钻研熟练、造诣深厚,心得于心而应之于手,发扬光大,必定会想起今天删繁就简编纂成文的人是谁呢?这也是留给后世的遗言,希望学习者敬重它啊。
时正统四年己未岁八月十六日
This "Ode to the Golden Needle" (Jinzhen Fu) is a crucial technique secretly transmitted by my former master. Those who obtain it often keep it private and do not show it to others; it can only be acquired when met with "gold of high price" (metaphorically referring to those worthy or willing to pay dearly). I was fortunate enough to see it, and thus, all the principles of needle manipulation are contained herein.
In the second month of Gengchen year during the Hongwu era of the Great Ming Dynasty (1340), I began learning acupuncture techniques. Initially, I studied under Master Dongxuan, Meng Zhongni. The following year, after the master passed away in Weiyang, I continued my studies at the secluded residence of East Lake, yet failed to achieve the desired therapeutic effects. In the Jichou year of the Yongle era (1409), unfortunately, I was falsely accused and exiled to live among farmers in Minle. Consequently, I retreated to Xihe, establishing a hall named "Zishen" (Deepening Proficiency) and adopting the pseudonym "Quanshi" (Spring and Stone). I found joy in seclusion and self-cultivation; passersby remarked that this was the dwelling of a scholar-farmer. Whenever patients sought treatment, I did not employ needles but mostly used moxibustion. Thus, the methods of Qibo and Fenggu (metaphors for acupuncture and herbal medicine) fell into disuse, and my name went unheard. This was not due to a lack of compassion for saving people, but rather because I did not desire fame in the contemporary world. Now, as I approach old age, with gray hair and beard, fearing that these techniques might be lost over time, I hold them dear in my heart. In the late spring of Jiwei year during the Zhengtong era (1439), while recovering from illness, I reviewed the books on acupuncture techniques transmitted by my master. Their content was abundant but lacked organization. Therefore, I extracted the essentials, disregarding my own scholarly inadequacy, compiled them into a text, and named it "Ode to the Golden Needle." "Gold" is a treasure of the world; it cannot be obtained by the poor and humble, nor is it accessible to the lowly. Naming it "Gold" signifies its preciousness. A precious needle can dispel disease in an instant. Thus, I begin with this introduction and conclude with sighs of admiration for its rapid and extraordinary efficacy. The chapter first discusses treating head diseases by selecting foot points, treating left-sided diseases by selecting right-sided points, the rhythms of Qi and blood in men and women at different times of day, and the principles of smooth and reverse flow in hand and foot meridians; next, it discusses tonification and sedation techniques, as well as methods for inserting needles and withdrawing them to regulate Qi; finally, it elaborates on the subtleties of driving Qi and blood to treat diseases and connecting to the most minute aspects of the body. It repeatedly urges and encourages learners to strive for utmost sincerity and precision, thereby enabling the cure of severe illnesses. Although the language is straightforward and concise, the meaning is detailed and clear. Moreover, the progression is logical and orderly, making it easy for future students to memorize and ensuring that this transmission does not fade. When Dou Hanqing reappears in the future, mastering these techniques through diligent study and profound attainment, internalizing them so that they manifest effortlessly upon his hands, he will surely recall who it was that deleted the superfluous and summarized the essential to create this text today. This is also my legacy to posterity; let learners respect it.
On the 16th day of the eighth month, in the year Jiwei of the Zhengtong era (1439).