典藏书目

Question: The method of the Nine Needles originated from Qibo, and its number must have a specific significance. However, the moxibustion method uniquely lacks a fixed number. Regarding the determination of acupoints, all should be treated with caution; the so-called Extraordinary Acupoints (Qi Xue) are also indispensable to know. Please discuss this to examine one's professional expertise in medical arts.

I have always held that acupuncture and moxibustion for treating diseases involve both numbers and methods. Only those who master the origin of these numbers and methods can sufficiently understand the mind of the Sages. When the Sages established acupoints, they distinguished between Ordinary Acupoints (Zheng Xue) and Extraordinary Acupoints (Qi Xue). Only those who comprehend what lies beyond the distinction between ordinary and extraordinary can make their healing arts divine. Why is this? Methods are the norms established for acupuncture and moxibustion, while numbers serve to record these methods, allowing for endless application. Acupoints are the locations determined for acupuncture and moxibustion, while Extraordinary Acupoints (Qi Xue) assist Ordinary Acupoints (Zheng Xue), enabling access to unpredictable variations. Numbers and methods originated from the Sages, inherently containing profound essence; however, determining acupoints by combining ordinary and extraordinary ones reflects wisdom and skill. A proficient practitioner, if able to detail the numbers based on methods, connect the extraordinary through the ordinary, and spiritually comprehend the essential teachings hidden within the numbers, methods, and the interplay of ordinary/extraordinary, would surely possess impeccable skills sufficient to benefit the people.

The examiner’s inquiry regarding the numbers, methods, and extraordinary acupoints of acupuncture and moxibustion reflects an expectation for students to become specialists. Yet, am I such a person? Nevertheless, even a common scholar, if harboring a heart to cherish all things, will inevitably benefit others. Although I am not a skilled medical practitioner, my intention to aid beings is particularly sincere. Given the explicit question, how dare I refrain from offering a word? What is the basis of acupuncture and moxibustion methods? Tracing back to ancient times, when people were simple and uncorrupted, living harmoniously with flora and fauna, forgetting themselves in the natural state, there were no diseases, nor any need for acupuncture or moxibustion. Since the eras of Fuxi and Shennong, humanity gradually deviated from antiquity; simplicity dissipated, purity thinned. Internally injured by the Seven Emotions (Qi Qing), externally invaded by the Six Evils (Liu Qi), various illnesses arose simultaneously. Qibo, concerned by this, assessed deficiency and excess, observed cold and heat, deliberated tonification and sedation, thereby establishing needle therapy, followed by moxibustion. Regarding acupoint selection, beyond Ordinary Acupoints (Zheng Xue), Extraordinary Acupoints (Qi Xue) were added. This was not done arbitrarily; because patients suffer from different ailments, treatments vary accordingly. It was a necessity driven by circumstances, which even the Sages could not ignore.

Needle therapy has its methods, but why specifically adopt the number "Nine"? In the cosmology of Heaven and Earth, Yang governs life, Yin governs death. "Nine" represents the number of Old Yang, symbolizing the hope to save lives rather than take them; this is the Sage’s intent in choosing this number. Consider the Nine Needles: For dry-heat invading the head and body, resembling Heaven, the Chan Needle (Chan Zhen) is used, characterized by a large head and sharp tip. For qi stagnating in muscle layers, resembling Earth, the Yuan Needle (Yuan Zhen) is used, with a round body and blunt tip. The Di Needle (Di Zhen), sharp as a millet grain, presses meridians to gather qi, resembling Humanity. The Feng Needle (Feng Zhen), with a triangular blade, drains pus and blood from carbuncles, resembling the Four Seasons. The Pi Needle (Pi Zhen), resembling musical tones, has a sword-like tip to lance abscesses. The Hao Needle (Hao Needle), resembling legal precision, is fine as hair to regulate Yin and Yang. Resembling Stars, the Hao Zhen (Mao Zhen, Filiform Needle) is sharp as a mosquito bite, capable of unblocking meridians and curing diseases. Resembling Wind, the Chang Needle (Chang Zhen) is long and sharp to expel deep pathogens and treat Bi syndrome and flaccidity. The Fan Needle (Fan Zhen), resembling wild terrain, has a straight tip to extract trapped qi from joints. Thus, the number nine is verifiable.

However, moxibustion has methods but lacks fixed numbers. Why? Because human skin varies in thickness and depth, and fire cannot be applied uniformly. Flexibility without rigid adherence to fixed numbers reflects the Sage’s desire for adaptability. For instance, Shaoshang (LU11) of the Hand Taiyin Lung Meridian should not receive excessive moxa, as it risks damaging thin flesh. Zhangmen (LR13) of the Foot Jueyin Liver Meridian requires adequate moxa; insufficient application risks qi and blood stagnation. Chengjiang (CV24) of the Ren Mai, Jizhong (GV12) of the Du Mai, Shaochong (HT9) of the Hand Shaoyin Heart Meridian, and Yongquan (KI1) of the Foot Shaoyin Kidney Meridian are like Shaoshang; excessive moxa here causes harm. Conversely, Gaohuang (BL43) on the back, Zhongwan (CV12) in the abdomen, Zusanli (ST36) on the foot, and Quchi (LI11) on the hand are like Zhangmen; more moxa is beneficial. These illustrate the approximate principles of moxibustion quantities.

With acupuncture and moxibustion comes the mastery of numbers and methods; with these comes the determination of acupoints. Extraordinary Acupoints (Qi Xue) extend beyond Ordinary Acupoints (Zheng Xue) to treat conditions dynamically. How many are there? According to the *Tu Jing*, there are seventy-nine. Examples include Yingxiang (LI20) at the nostril, Bizhun at the nasal bridge, Erjian at the ear, Jinjin and Yuye under the tongue, Yuyao between the eyebrows, Taiyang behind the brow, Gu Kong at the thumb, Zhongkui at the middle finger, plus Baxie, Bafeng, Shixuan, Wuhu, Erbai, Zhoujian, Duyin, Nangdi, Guiyan, Kuangu, Sifeng, Zhongquan, and Siguan. These are the locations of Extraordinary Acupoints (Qi Xue). Both needle insertion and moxibustion application target these points. If one exercises caution based on these, clinical accuracy is assured. Yet, these are merely traces. The Sage’s intent uses numbers to demonstrate but is not bound by them; uses methods to reveal but is not rigidified by them; uses acupoints to teach but is not exhausted by ordinary/extraordinary distinctions. Spiritual comprehension depends on the individual.

A skilled practitioner masters the origins of numbers and methods, intuitively grasps the mysteries of ordinary and extraordinary, applies needles or moxa, tonifies or sedates according to timing, combines therapies as needed. Treatment adapts to the patient, not fixed numbers; variation follows symptoms, not rigid methods; point selection relies on the mind, not static categories of ordinary/extraordinary. Like a veteran general planning offense and defense, movement and stillness rely on mental agility. Strategies in texts like Bird Omens or Six Secret Teachings are guidelines, not absolute rules. Thus, military action ensures victory; medical intervention ensures cure. One may speak of having no fixed methods, numbers, or distinctions between ordinary and extraordinary, yet still be hailed as a Divine Physician. Such is my humble opinion, awaiting your instruction.