金针赋云。过关过节。催运气以飞经走气。其法有四。一曰青龙摆尾。如扶船舵。不进
不退
苍龟探穴。如入土之象。一退三进。钻剔四方。四曰赤凤迎源。展翅之仪。入针至地。提针
至天。候针自摇。复进其穴。上下左右。四围飞旋。病在上。吸而退之。病在下。呼而进之
按此法亦巧立名色而已。求针之明。为针之晦。
金针赋云。先须爪按。重而切之。次令咳嗽一声。随咳下针。凡补先呼气。初针刺至皮
肉。
处。
在其中矣。凡泻者吸气。初针至天。少停进针。直至于地。得气泻之。再停良久。却须退针
复至于人。待气沉紧。倒针朝病。法同前矣。及夫调气之法。下针至地。之后。复人之分。
欲气上行。将针右捻。欲气下行。将针左捻。欲补先呼后吸。欲泻先吸后呼。气不至者。以
手循摄。以爪切掐。以针摇动。进捻搓弹。直待气至。以龙虎升腾之法。按之在前。使气在
后。按之在后。使气在前。运气走至疼痛之所。以纳气之法。扶针直插。复向下纳。使气不
回。若关节沮涩。气不过者。以龙虎龟凤。通经接气。大段之法。驰而运之。仍以循摄爪切
。无不应矣。此通仙之妙。
按素问有浅深法。而此曰天地人三才者。是亦九针论意也。
医经国小云。先说平针法。含针口内温。按揉令气散。掐穴放教深。持针安穴上。令他
嗽一
针向病。针退天地人。补必随经刺。令他吹气频。随吹随左转。逐归天地人。待气停针久。
三弹更熨温。出针口吸气。急急闭其门。泻欲迎经取。吸则纳其针。吸则须右转。他次进天
人。转针仍复吸。根据法再停针。出针吹出气。摇动大其门。
《金针赋》说：针刺经过关节和穴位时，为了催动经气、引导气机沿经脉运行（飞经走气），其方法有四种。第一种叫青龙摆尾，就像扶着船舵一样，不进也不退；第二种叫苍龟探穴，就像入土的样子，一退三进，向四周钻剔；第三种是赤凤迎源，展翅的姿态，将针刺入地部，提起至天部，等待针体自然摇动，再推进到穴位，在上下左右四个方向盘旋飞旋。病在上部的，吸气时退针；病在下部的，呼气时进针。
按语：这些方法也是巧立名目罢了，追求针法的明朗，反而使针法变得晦涩难懂。
《金针赋》又说：下针前必须先用手指按压，用力切压穴位。接着让患者咳嗽一声，随着咳嗽声下针。凡是补法，先让患者呼气，初针刺入皮部和肉部之间。凡是泻法，让患者吸气，初针刺入天部，稍作停留后进针，直达地部，得气后施行泻法，再停留较长时间，然后将针退至人部，待气感沉紧，倒转针尖朝向病所，方法同前。至于调气的方法，下针至地部之后，再退至人部。想要气上行，就将针向右捻转；想要气下行，就将针向左捻转。想要补法，先呼后吸；想要泻法，先吸后呼。如果气不至，用手循按、爪切掐、摇动针体、进捻搓弹，直待气至。用龙虎升腾之法，按在前面，使气在后面；按在后面，使气在前面。将运气引导至疼痛之处，用纳气之法，扶正针身直插，再向下纳入，使气不回散。如果关节阻滞涩滞，气过不去，就用龙、虎、龟、凤通经接气的大法，从容地运使它，仍然配合循按、爪切等方法，没有不奏效的。这是通仙般的妙法。
按语：《素问》中有深浅法，而这里所说的天地人三才法，也是《九针论》的意思。
《医经小史》说：先讲平补平泻法。将针含在口中温热，按揉穴位令经气消散，掐准穴位放深，持针安放在穴位上，让患者咳嗽一声，针向病所。出针时分天地人三部退出。补法必须顺着经脉方向刺入，让患者频频吹气，随着吹气随左转，逐渐归复天地人三部。待气停针久，弹针三次并熨烫温暖。出针时让患者吸气，迅速闭合针孔。泻法要迎着经脉方向取穴，吸气时纳入针体，吸气时须右转，再次进入天部和人部，转针仍配合吸气。根据此法再停留片刻，出针时让患者吹出气，摇大针孔。
The *Jin Zhen Fu* (Golden Needle Ode) states: When needling passes through joints and acupoints, to urge the movement of Qi and guide it along the meridians (Fei Jing Zou Qi), there are four methods. The first is called Qing Long Bai Wei (Green Dragon Wags Tail), resembling steering a ship's rudder, neither advancing nor retreating; the second is called Cang Gui Tan Xue (Tortoise Probes the Cave), resembling entering the soil, one retreat followed by three advances, drilling and scraping in all directions; the third is Chi Feng Ying Yuan (Red Phoenix Welcomes the Source), with the posture of spreading wings, inserting the needle to the Earth level, lifting it to the Heaven level, waiting for the needle to shake naturally, then re-inserting into the point, spirating around in the upper, lower, left, and right directions. For diseases located in the upper part, withdraw the needle during inhalation; for diseases in the lower part, insert the needle during exhalation.
Commentary: These methods are merely cleverly coined names. Seeking clarity in needling techniques instead renders them obscure.
The *Jin Zhen Fu* further states: Before insertion, one must first press with the fingernail, cutting firmly into the point. Then, have the patient cough once, and insert the needle following the cough. For tonification (Bu), begin with exhalation; initially insert the needle between the Skin and Flesh levels. For sedation (Xie), begin with inhalation; initially insert the needle to the Heaven level, pause briefly, then advance to the Earth level. Upon obtaining De Qi (arrival of Qi), perform sedation. Pause for a considerable time, then withdraw the needle to the Human level. Wait until the Qi sensation becomes deep and tight, invert the needle tip towards the disease site, using the same method as before. Regarding the method of regulating Qi: after inserting to the Earth level, withdraw to the Human level. To move Qi upward, rotate the needle to the right; to move Qi downward, rotate to the left. For tonification, exhale first then inhale; for sedation, inhale first then exhale. If Qi does not arrive, use hand circling, nail pressing, needle shaking, advancing, twisting, rubbing, and flicking until Qi arrives. Use the Long Hu Sheng Teng (Dragon and Tiger Ascending and Rising) method: pressing anteriorly makes Qi follow posteriorly; pressing posteriorly makes Qi follow anteriorly. Guide the regulated Qi to the painful area. Use the Na Qi (Gathering Qi) method: hold the needle straight and insert, then push down to gather, preventing Qi from scattering. If joint obstruction causes Qi stagnation, employ the major methods of Long, Hu, Gui, and Feng to connect meridians and Qi, operating them calmly, while still combining circling and nail-pressing techniques, which will invariably be effective. This is a miraculous technique akin to Tong Xian.
Commentary: The *Su Wen* contains methods of depth, whereas this text discusses the Heaven-Human-Earth Three Realms method, which aligns with the intent of the *Jiu Zhen Lun*.
The *Yi Jing Xiao Shi* states: First, describe the Ping Zhen Fa (Neutral Needling Method). Warm the needle in the mouth, massage the point to disperse Qi, press deeply into the acupoint, hold the needle over the point, and have the patient cough once. Insert the needle towards the disease. Withdraw the needle through the Heaven, Human, and Earth levels. Tonification requires needling along the meridian direction, having the patient blow frequently, turning left with each blow, gradually returning through the Heaven, Human, and Earth levels. After the Qi settles and the needle remains for a while, flick the needle three times and apply warmth. Upon withdrawal, have the patient inhale and quickly close the pore. Sedation requires taking points against the meridian flow, inserting during inhalation, turning right during inhalation, re-entering the Heaven and Human levels, turning the needle while continuing to inhale. Follow this method, pause again, and upon withdrawal, have the patient exhale, shaking the needle to enlarge the opening.