二∶凡针痛者，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，
令病患吸气一口，随吸将针捻活，伸起一豆即不痛，如伸起又痛，再伸起又痛，须索入针，
便住痛。
三∶凡断针者，再将原针穴边复下一针，补之即出，或用磁石引针出，或用药涂之。
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（此补泻一段，其杂病穴法一段，见三卷。十四经穴歌一段，见六、七卷。治病要穴一
段，见七卷）！
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。所以女人反此者，
女属阴，男属阳，女人背阴腹阳，男子背阳腹阴，天地男女阴阳之妙，自然如此。
《素问》补肾俞注云∶用圆利针，临刺时 曰∶五帝上真，六甲玄灵，气符至阴，百
邪闭理。念三遍，先刺二分，留六呼，次入针至三分，动气至而徐徐出针，以手扪之，令患人
咽气三次，又可定神魂。泻脾俞注云∶欲下针时 曰∶帝扶天形，护命成灵。诵三遍，刺三
分，留七呼，动气至而急出针。
按∶ 法非《素问》意，但针工念 则一心在针。
《拔萃》云∶泻法先以左手揣按得穴，以右手置针于穴上，令病患咳嗽一声，拈针入腠
理，令病患吸气一口，针至六分，觉针沉涩，复退至三分，再觉沉涩，更退针一豆许，仰手
转针头向病所，以手循经络，扪循至病所，以合手回针，引气直过针所三寸，随呼徐徐出针
，勿闭其穴，命之曰泻。
补法先以左手揣按得穴，以右手置针于穴上，令病患咳嗽一声，拈针入腠理，令病患呼
气一口，纳针至八分，觉针沉紧，复退一分，更觉沉紧，仰手转针头向病所，根据前循扪其
病所，气至病已，随吸而走出针，速按其穴，命之曰补。
《明堂》注云∶寒热补泻，假令补冷，先令病患咳嗽一声，得入腠理，复令吹气一口，
随吹下针至六七分，渐进肾肝之部，停针徐徐，良久复退针一豆许，乃捻针问病患觉热否？
然后针至三四分，及心肺之部，又令病患吸气先内捻针，使气下行至病所，却外捻针，使气
上行，直过所针穴一二寸，乃吸而外捻针出，以手速按其穴，此为补。
病热者，治之以寒，何如？须其寒者，先刺入阳之分，候得气推内至阴之分，后令病患
地气入而天气出，谨按生成之息数足，其病患自觉清凉矣。
病恶寒者，治之以热，何如？须其热者，先刺入阴之分，候得气，徐引针至阳之分，后
令病患天气入而地气出，亦谨按生成之息数足，其病患自觉和暖矣。
呼吸
《素问》注云∶按经之旨，先补真气，乃泻其邪也，何以言之？补法呼则内针，静以久
留。泻法吸则内针，又静以久留。然呼则次其吸，吸则不兼呼，内针之候既同，久留之理复
一，先补之义，昭然可知。《拔萃》云∶呼不过三，吸不过五。《明堂》云∶当补之时，候
气至病所，更用生成之息数，令病患鼻中吸气，口中呼气，内自觉热矣。当泻之时，使气至
病所，更用生成之息数，令病患鼻中出气，口中吸气，按所病脏腑之处，内自觉清凉矣。
神针八法
心无内慕，如待贵宾，心为神也。医者之心，病者之心，与针相随上下，先虑针损，次
将针尖含在口内，而令其温，又以左手按摩受疾之穴，如握虎之状，右手拈针，如持无力之
刃，是用针之一法也。左拈九而右拈六，此乃住痛之二法也。进针之时，令病患咳嗽而针进
，进针之三法也。针沉良久，待内不胀，气不行，照前施之，如气来裹针不下，乃实也，宜
左捻而泻其实，如不散，令病患呼气三口，医者用手抓针自散；如针进无滞无胀，乃气虚也
，令病患吸气，针宜右捻而补其虚，此补泻之四法也。其泻者有凤凰展翅∶用右手大指、食
指捻针头，如飞腾之象，一捻一放，此泻之五法也。其补者有饿马摇铃∶用右手大指、食指
捻针头，如饿马无力之状，缓缓前进则长，后退则短，此补之六法也。如病患晕针，用袖掩
之，热汤饮之即醒，补之七法也。如针至深处，而进不能，退不能，其皮上四围起皱纹，其
针如生在内，此气实之极也，有苍蝇丛咬之状，四围飞延，用右手食指，向皱纹皮处，离针
不远四围前进三下，后退其一，乃泻之八法也。出针时，即扪其穴，此补之要诀。
二：凡是针刺时患者感到疼痛的，只是因为医者手法粗糙。应当用左手扶住针身中部，右手从容地进行补泻操作。如果仍然疼痛，不要起针，让病患深吸一口气，随着吸气将针捻动使其灵活，稍微提起一点（约一粒米的高度）就不痛了；如果提起后再次疼痛，再提起又痛，就必须重新深入进针，这样疼痛就会停止。
三：凡是遇到断针的情况，可以在原穴位旁边再刺入一根针，通过补法将其引出，或者用磁石吸引将针取出，或者用药涂抹患处。
唉！神针之术始于上古时代，早在岐伯时期就已经感叹其失传了，何况是后世呢？幸好还依赖窦汉卿、徐凤两位医家，能够依据遗留的文字，探究其中的意旨，使后来学习者有所领悟，从而了解其大概情况。将其概括为四个部分，姑且作为初学者开启门径和急救救危之用，希望四方智者加以裁正（其中关于补泻的一段，以及杂病穴法一段，见第三卷；十四经穴歌一段，见第六、七卷；治病要穴一段，见第七卷）。
补泻这一段，是庐陵欧阳氏后裔所传授的，与当今一般医师不同。但考察《素问》，文中不说“针法”，而说“针道”，意思是针刺应当顺应气血往来的规律。又说：“凡是用针刺的，必须辨别阴阳。”再考证《难经图注》及徐氏的说法：左右是不同的，胸背是有差异的，然后才知道其源流有根据。大致来说，左侧属阳，主升、主呼、主出、主提、主午前、主男子之背部；右侧属阴，主降、主吸、主入、主插、主午后、主男子之腹部。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，这是天地男女阴阳的精妙之处，自然是这样的。
《素问》在注释肾俞穴时说：使用圆利针，临针刺时说：“五帝上真，六甲玄灵，气符至阴，百邪闭理。”默念三遍，先刺入二分深，留针六个呼吸的时间，接着再进针至三分深，待得气后徐徐出针，用手按压针孔，让病患吞咽三次气息，这样可以安定神魂。注释脾俞穴时说：准备下针时说：“帝扶天形，护命成灵。”诵念三遍，刺入三分深，留针七个呼吸的时间，待得气后迅速出针。
按语：这些咒语之法并非《素问》的本意，只是针灸工匠念诵咒语时，能使一心专注于针术。
《拔萃集》说：泻法先用左手揣摸按压找到穴位，用右手将针置于穴位上，让病患咳嗽一声，捻针进入腠理，让病患深吸一口气，针进至六分深，感觉针下沉涩，再退至三分深，再次感觉沉涩，更退针约一粒米许，手掌向上转动针头朝向病所，用手沿经络循按至病所，合手回转针，引导气直过针下一寸三分，随着呼气徐徐出针，不要闭合针孔，这叫做泻法。
补法先用左手揣摸按压找到穴位，用右手将针置于穴位上，让病患咳嗽一声，捻针进入腠理，让病患呼出一口气，纳针至八分深，感觉针下沉紧，再退一分，更加感觉沉紧，手掌向上转动针头朝向病所，按照前面的方法循按病所，气至病愈，随着吸气走出针，迅速按压针孔，这叫做补法。
《明堂》注解说：寒热补泻，假如治疗虚冷证进行补法，先让病患咳嗽一声，得入腠理，再让病患吹出一口气，随着吹气下针至六七分深，逐渐深入肾肝所在的部位，停针徐徐，很久以后再将针退约一粒米许，然后捻针询问病患是否感觉发热？然后再进针至三四分深，到达心肺所在的部位，又让病患吸气先向内捻针，使气下行至病所，再向外捻针，使气上行，直过所针刺穴位一二寸，然后吸气并外捻针出针，用手迅速按压针孔，这就是补法。
患热病的，用寒凉法治之，怎么样？需要产生寒凉感时，先刺入阳分，等待得气后推内至阴分，然后让病患地气入而天气出，谨慎地按照生成之数计算呼吸次数，病患就会自觉清凉了。
患恶寒证的，用温热法治之，怎么样？需要产生温热感时，先刺入阴分，等待得气，徐徐引针至阳分，然后让病患天气入而地气出，也谨慎地按照生成之数计算呼吸次数，病患就会自觉和暖了。
呼吸补泻
《素问》注解说：按照经脉的宗旨，先补真气，然后泻除邪气，为什么这么说呢？补法是呼气时进针，安静地长时间留针。泻法是吸气时进针，也是安静地长时间留针。然而呼气之后紧接着是吸气，吸气并不兼带呼气，进针的时机既然相同，长时间留针的道理也一致，先补的意义，显而易见可知。《拔萃集》说：呼气不超过三次，吸气不超过五次。《明堂》说：当进行补法时，等待气至病所，再用生成之息数，让病患鼻中吸气，口中呼气，体内自然感觉发热了。当进行泻法时，使气至病所，再用生成之息数，让病患鼻中出气，口中吸气，按压所患病脏腑的部位，体内自然感觉清凉了。
神针八法
心无旁骛，如同接待贵宾，心就是神。医者的心，病者的心，与针相随上下，先考虑针具是否受损，其次将针尖含在口内使其温暖，又用左手按摩受疾的穴位，像握虎一样有力，右手捻针，像拿着没有力道的刀刃，这是用针的第一法。左手捻九次而右手捻六次，这是止痛的第二法。进针的时候，让病患咳嗽而针进，这是进针的第三法。针下沉滞良久，等待内部不胀，气不行走，照前法施治，如果气来包裹针体不下行，这是实证，应当向左捻以泻其实，如果不消散，让病患呼气三口，医者用手抓针使其消散；如果进针无滞无胀，这是气虚，让病患吸气，针宜向右捻以补其虚，这是补泻的第四法。其泻法中有凤凰展翅：用右手大拇指、食指捻针头，像飞腾的样子，一捻一放，这是泻法的第五法。其补法中有饿马摇铃：用右手大拇指、食指捻针头，像饿马无力的样子，缓缓前进则长，后退则短，这是补法的第六法。如果病患晕针，用袖子遮挡住，喝热汤即可苏醒，这是补法的第七法。如果针扎到深处，进退不得，皮肤四周起皱纹，针好像生在肉里，这是气实到了极点，像苍蝇丛聚叮咬的样子，向四周飞延，用右手食指，对着皱纹皮处，离针不远四周前进三下，后退一下，这是泻法的第八法。出针时，立即按压针孔，这是补法的关键秘诀。
II: Whenever pain occurs during needling, it is merely due to the practitioner's rough technique. One should use the left hand to support the middle of the needle shaft and perform tonification or sedation with the right hand calmly. If pain persists, do not withdraw the needle; instruct the patient to take a deep breath in, and while they inhale, twirl the needle to make it flexible and lift it slightly (about the height of a grain of rice), at which point the pain will cease. If lifting it causes pain again, lift it further; if pain recurs upon further lifting, one must re-insert the needle deeper, and the pain will stop.
III: In cases of broken needles, insert another needle beside the original acupoint and extract the broken piece using a tonifying method, or use magnetite (Ci Shi) to attract the needle out, or apply medicinal paste to the area.
Alas! The art of the Divine Needle originated in ancient times; even in the era of Qibo, it was lamented that its transmission had been lost, let alone in later generations. Fortunately, we rely on the two masters, Dou Hanqing and Xu Feng, who were able to investigate the intent behind the surviving texts, enabling future students to gain insight and grasp the essentials. These are summarized into four sections, offered tentatively for beginners to open the gate of learning and for emergency rescue purposes, awaiting the judgment of wise scholars from all directions (The section on tonification and sedation, along with the section on acupoints for miscellaneous diseases, can be found in Volume III; the section on songs for the fourteen meridian points, in Volumes VI and VII; the section on essential acupoints for treating diseases, in Volume VII).
The section on tonification and sedation was transmitted by the descendants of Ouyang from Luling, differing from the methods used by contemporary practitioners. However, examining the *Suwen* (Basic Questions), it does not speak of "needle technique" but rather "the Way of Needling," implying 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 the words of Master Xu: left and right differ, and chest and back are distinct; only then can one understand their origins. Generally speaking, 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 are the reverse of this because women belong to Yin and men to Yang. Women have Yin on the back and Yang on the abdomen, while men have Yang on the back and Yin on the abdomen. This is the subtle wonder of heaven, earth, male, and female yin and yang, occurring naturally thus.
The commentary on Shenshu (BL23) in the *Suwen* states: Use a round-bladed needle (Yuanli Zhen). Before needling, recite: "Five Emperors' supreme truth, Six Jia's mysterious spirit, Qi aligns with Supreme Yin, hundred evils close the pores." Recite three times. First, insert to a depth of 2 cun, retain for six respiratory cycles, then advance the needle to 3 cun. When qi arrives, slowly withdraw the needle and press the site with your hand. Instruct the patient to swallow three times to settle the spirit and soul. The commentary on Pishu (BL20) states: Before needling, recite: "The Emperor supports the heavenly form, protecting life to become spiritual." Recite three times. Insert to 3 cun, retain for seven respiratory cycles, and when qi arrives, quickly withdraw the needle.
Note: These incantations are not the intent of the *Suwen*; they are merely used by needle workers to focus their mind entirely on the needle.
The *Bacui Ji* (Collection of Extracts) states: For sedation, first use the left hand to palpate and locate the acupoint. Place the needle on the point with the right hand. Instruct the patient to cough once, then twirl the needle into the subcutaneous tissue. Instruct the patient to inhale deeply, advancing the needle to 6 fen. When a heavy and obstructive sensation is felt, retreat to 3 fen. When the heavy sensation is felt again, retreat the needle by about one bean's width. Turn the palm upward and rotate the needle head towards the diseased area. Palpate along the meridians to the disease site, return the hand to guide the needle, leading the qi directly past the needle by three inches. Withdraw the needle slowly during exhalation, without closing the acupoint. This is called sedation.
For tonification, first use the left hand to palpate and locate the acupoint. Place the needle on the point with the right hand. Instruct the patient to cough once, then twirl the needle into the subcutaneous tissue. Instruct the patient to exhale, inserting the needle to 8 fen. When a heavy and tight sensation is felt, retreat by 1 fen. When the tightness increases, turn the palm upward and rotate the needle head towards the diseased area. Follow the previous method to palpate the disease site. When qi arrives, the illness is cured. Withdraw the needle during inhalation and quickly press the acupoint. This is called tonification.
The *Mingtang* commentary states: Regarding cold-heat tonification and sedation, for example, to treat cold deficiency with tonification: First, have the patient cough once to enter the subcutaneous tissue. Then, have the patient blow out air once. As they exhale, insert the needle to 6–7 fen, gradually advancing to the regions of the Kidney and Liver. Retain the needle slowly for a long time, then retreat it by about one bean's width. Twirl the needle and ask the patient if they feel heat. Then, advance the needle to 3–4 fen, reaching the regions of the Heart and Lung. Have the patient inhale, first twisting the needle inward to direct qi down to the disease site, then twisting outward to direct qi up, passing one to two inches beyond the needled acupoint. Withdraw the needle while inhaling and twisting outward, and quickly press the acupoint with the hand. This is tonification.
If treating a heat disease with cold methods, how should it be done? To induce a cooling sensation, first insert into the Yang layer. Wait for qi arrival, then push the needle inward to the Yin layer. Then, instruct the patient to allow Earth Qi to enter and Heaven Qi to exit. Carefully count the respiratory cycles according to the numbers of generation and completion. The patient will spontaneously feel cool.
If treating aversion to cold with heat methods, how should it be done? To induce a warming sensation, first insert into the Yin layer. Wait for qi arrival, then slowly draw the needle up to the Yang layer. Then, instruct the patient to allow Heaven Qi to enter and Earth Qi to exit. Carefully count the respiratory cycles according to the numbers of generation and completion. The patient will spontaneously feel warm.
Respiration Tonification and Sedation
The *Suwen* commentary states: According to the principles of the meridians, one must first tonify the true qi before sedating the pathogenic factors. Why? Because tonification involves inserting the needle during exhalation and retaining it quietly for a long time. Sedation involves inserting the needle during inhalation and retaining it quietly for a long time. However, exhalation is followed by inhalation, and inhalation does not include exhalation. Since the timing of insertion is similar and the principle of long retention is identical, the meaning of "tonifying first" is clearly evident. The *Bacui Ji* states: Exhalation should not exceed three times, inhalation should not exceed five times. The *Mingtang* states: When performing tonification, wait for qi to reach the disease site, then use the numbers of generation and completion. Instruct the patient to inhale through the nose and exhale through the mouth; internal heat will naturally arise. When performing sedation, lead qi to the disease site, then use the numbers of generation and completion. Instruct the patient to exhale through the nose and inhale through the mouth while pressing the affected zang-fu organ area; internal coolness will naturally arise.
Eight Methods of the Divine Needle
Keep the mind free from distraction, as if awaiting a distinguished guest; the mind is the Shen (Spirit). The practitioner's mind, the patient's mind, and the needle move up and down together. First, consider whether the needle is damaged. Second, hold the needle tip in the mouth to warm it. Third, massage the afflicted acupoint with the left hand as if grasping a tiger. Fourth, twirl the needle with the right hand as if holding a blade without weight. This is the first method of needling.
Twisting nine times with the left hand and six times with the right hand is the second method to stop pain.
Advancing the needle while the patient coughs is the third method of insertion.
When the needle feels heavy and stagnant for a long time, wait until there is no distension internally and qi does not move. Apply the previous methods. If the qi surrounds the needle but does not descend, it indicates excess. Twist left to sedate the excess. If it does not dissipate, instruct the patient to exhale three times, and the practitioner should grasp the needle with the hand to dissipate it. If there is no stagnation or distension upon insertion, it indicates qi deficiency. Instruct the patient to inhale, and twist right to tonify the deficiency. This is the fourth method of tonification and sedation.
The sedation method includes "Phoenix Spreading Wings": Use the right thumb and index finger to twirl the needle head, resembling a flying motion, twisting once and releasing once. This is the fifth method of sedation.
The tonification method includes "Hungry Horse Shaking Bell": Use the right thumb and index finger to twirl the needle head, resembling a weak horse. Slowly advancing makes the effect longer; retreating makes it shorter. This is the sixth method of tonification.
If the patient experiences fainting from needling, cover them with a sleeve and give hot soup to wake them. This is the seventh method of tonification.
If the needle reaches a deep level and cannot be advanced or withdrawn, and wrinkles appear around the skin where the needle resembles it has grown into the flesh, this indicates extreme qi excess, resembling flies swarming and biting. Using the right index finger, move forward three times and backward once around the wrinkled skin near the needle. This is the eighth method of sedation. When withdrawing the needle, immediately press the acupoint; this is the essential secret of tonification.