问曰。迎而夺之。恶得无虚。随而济之。恶得无实。然古今所论迎随之义。及所用迎随
之法。各各不同。愿发明之。
曰。素难所论。刺法之正也。今医所传。无稽之言也。不求诸古而师诸今。所谓下乔木
。入
矣。岐伯曰。迎而夺之。恶得无虚。言邪之将发也。先迎而亟夺之。无令邪布。故曰。卒然
逢之。早遏其路。又曰。方其来也。必按而止之。此皆迎而夺之。不使其传经而走络也。仲
景曰。太阳病。头痛七日以上自愈者。以行其经尽故也。若欲作再经者。针足阳明。使经不
传则愈。刺疟论曰。疟方欲热。刺跗上动脉。开其孔。出其血。立寒。疟方欲寒。刺手阳明
、太阴
则先夺其便道。断其来路。则贼失其所利。恶得不虚。而流毒移害。于此而可免矣。随而济
之。恶得无实。言邪之已过也。随后以济助之。无令气忤。故曰。视不足者。视其虚络。按
而致之刺之。而刺之无出其血。无泄其气。以通其经。神气乃平。谓但通经脉。使其和利。
抑按虚络。令其气致。又曰。太阴疟病至则善呕。呕已乃衰。即取之。言其衰即取之也。此皆
随而济之。因其邪过经虚而气或滞郁也。经曰。刺微者。按摩勿释。着针勿斥。移气于不足
。神气乃得。（按摩其病处。手不释散。着针于病处。亦不推之。使其人神气内朝于针。移
其人神气令自充足。则微病自去。神气复常。）岐伯曰。补必用员。员者行也。行者移也。
谓行未行之气。移未复之脉。此皆随而济之之证也。所以然者。譬如人弱难步。则随助之以
力
（他章又曰。追而济之。注云。追。补也。或云。追随同一意。灵枢曰。补曰随之随之。意
若妄之。若行若按。如蚊虻止。此又似徐缓之意。后人训随有随即之意。谓邪去经虚。随即
用补以助之。○愚谓补法兼此数义。故其所释。各有不同。）难经曰。迎而夺之者。写其子
也。随而济之者。补其母也。假令心病。火也。土为火之子。手心主之俞。大陵也。实则写
之。是迎而夺之也。木者。火之母。手心主之井。中冲也。虚则补之。是随而济之也。迎者
。迎于前。随者。随其后。此假心为例。余可类推。补写云手心主。所谓少阴无俞。手少阴与
手厥阴同治也。调气之方。必在阴阳者。内为阴。外为阳。里为阴。表为阳。察其病之在阴在阳
而调之也。如阴虚阳实。则补阴写阳。阳虚阴实。则补阳写阴。或阳并于阴。阴并于阳。或阴阳
俱虚俱实。皆随其所见而调之。（一说男外女内。表阳里阴。调阴阳之气者。如从阳引阴。
从阴引阳。阳病治阴。阴病治阳之类也。）机按。素难所论。迎随不同者。素问通各经受病
言。难经主一经受病言。病合于素问者。宜根据素问各经补写之法治之。病合于难经者。宜从
难经子母迎随之法治之。各适其宜。庶合经意。又按。玄珠经曰。五运之中。必折其郁气。先
取化源。其法。太阳司天。取九月。写水之源。阳明司天。取六月。写金之源。少阴司天。取
三月。写火之源。太阴司天。取五月。写土之源。厥阴司天。取年前十二月。写木之源。乃用
针迎而取之之法也。详此迎取之法。乃治气运胜
赋曰。足之三阳。从头下走至足。足之三阴。从足上走入腹。手之三阳。从手上走至头
。手
针以大指向后。食指向前。为逆其经而上。故曰迎。以大指向前。食指向后。为顺其经而下
。故曰随。三阴亦准此法。
机按。经曰。迎者迎其气之方来而未盛也。写之以遏其冲。何尝以逆其经为迎。随者随
其气
于人哉。
赋曰。迎者迎于前。随者随于后。迎接犹提也。随送犹按也。针在孔穴之内。如舟在急
流之中。拽上曰逆。撑下曰顺。拽上犹提也。撑下犹按也。故曰。迎而夺之有分寸。随而济
之有浅深。又曰。动退空。歇迎夺右而写凉。推内进。搓随济左而补暖。动退空三字。明言
提而出也。推内进三字。明言按而入也。迎随即提按也。
机按。经言提针为写。按针为补。是知提按只可以言补写。不可以释迎随之义。
赋曰。吸而捻针。左转为写为迎。呼而捻针。右转为补为随。
机按。经曰。吸则内针。无令气忤。静以久留。无令邪布。吸则转针。以得气为故。候
呼引
日暮。其气已至。适而自护。候吸引针气不得出。各在其处。推阖其门。令神气存。大气留止
。故命曰补。（呼谓气出。吸谓气入。转谓转动。扪循谓手摸。欲气舒缓。切谓指按。使经
脉宣散。推按谓排蹙其皮。以闭穴。弹怒使脉气 满爪下。置针准定。审视气已平调。则慎
守勿更改。使疾更生也。即此观之。则呼吸亦可以言补写。不可以释迎随。且古人用针。但
曰转曰动而已。并无所谓左转为写。右转为补。可见赋中所说。率多无稽之谈。学人师之。
宁免谬妄。）
或曰。针灸书有针法歌括。又有宏纲陈氏针法。今详述之。以求质正。庶使知有所适从
也。
歌曰。先说平针法。含针口内温。按揉令气散。掐穴故教深。持针安穴上。令他嗽一声
。随
用针转入孔穴。则针易入不差。病患亦不知痛。）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。写欲迎经取。吸则内其
针。吸时须右转。根据次进天人。转针仍复吸。根据法要停针。出针吹出气。摇动大其门。（凡
出
膊上侧筋骨陷中。从肩至肘。正在当中即是。虾蟆儿上边也。） 宏纲陈氏谓。取穴既正。
用左手大指掐穴。右手置针穴上。令嗽一声。随嗽内针至分寸。候针数穴毕。停少时。用右手
大指及食指。持针细细动摇进退搓捻。如手颤之状。谓之催气。约行五六次。觉针下沉紧。
却用写法。令患人呼气一口。随呼转针。如针左边。以右手大指食指持针。大指推前。食指
向
。谓之飞。却轻提住针头左转。略退半分许。谓之三飞一退。根据此行至五六次。觉针下沉紧
。是气至极矣。再轻提住针头。左转一二次。如针右边。以左手大指食指持针。大指向前。食
指向后。根据前法轻提针头右转。是针右边写法。欲出针时。令咳一声。随咳出针。此谓之写
。补则根据前法催气毕。觉针下气至。却行补法。令患人吸气一口。随吸转针。如针左边。
捻针头转向右边。以我之右手大指食指持针。以大指向后。食指向前。仍捻针深入一二分。
使真气深入肌肉之分。如针右边。捻针头转向左边。以我之左手大指食指持针。食指向前。
大指向后。仍捻针深入一二分。若针数穴。俱根据此法。行毕停少时。却用手指于针头上轻弹
三下。如此三次。仍用我之左手大指食指持针。以大指连搓三下。谓之飞。将针深进一二分
。轻提针头转向左边。谓之一进三飞。根据此法行五六次。觉针下沉紧。或针下气热。是气至足
矣。令病患吸气一口。随吸出针。急以手按其穴。此谓之补。
机按。以上二法。大同小异。但陈氏以搓为飞。他家以进为飞。无从可考。莫知谁是。
其余有可议者。详辨于后。兹不复赘。
或曰。捻针之法。有左有右。有内有外。男子左写右补。女人右写左补。何谓也。
曰。以食指头横纹至指梢为则。捻针以大指食指相合。大指从食指横纹捻上。进至指梢
为左
者。信其左。不知为针者。信其右。谓当刺时。先以左手压按弹怒爪切。使气来如动脉应指
。然后以右手持针刺之。待气至针动。因推针而内之。是谓补。动针而伸之。是谓写。古人
补写心法。不出乎此。何尝有所谓男子左写右补。女人左补右写也哉。是知补写转针。左右
皆可。但当识其内则补。伸则写耳。后人好奇。广立诸法。徒劳无益。
或曰。今针家有十四法。又有青龙摆尾。白虎摇头。苍龟探穴。赤凤迎源。龙虎交战。
龙虎
气。种种诸法。亦可师欤否欤。
曰。此法多出金针赋。观其自序可谓得之难。宝之至。考其针法。合理者少。悖理者多
。错杂紊乱。繁冗重复。今敢条陈。以俟明哲。
问：迎而夺之，怎么会不导致虚证？随而济之，怎么会不导致实证？然而古往今来关于“迎随”含义的论述，以及所采用的迎随方法，各不相同。希望您能阐明其中的道理。
答：《素问》和《难经》中讨论的，是针刺法的正统理论；如今医生们流传的，是没有根据的言论。不向古代经典请教却以现代人为师，这叫做“下乔木而入幽谷”。岐伯说：“迎而夺之，恶得无虚。”意思是邪气将要发作时，先迎着它迅速夺取（泻去），不让邪气扩散。所以说：“卒然逢之，早遏其路。”又说：“方其来也，必按而止之。”这些都是“迎而夺之”，不让邪气传经走络。张仲景说：“太阳病，头痛七日以上自愈者，以行其经尽故也。若欲作再经者，针足阳明，使经不传则愈。”《刺疟论》说：“疟疾正要发热时，刺足背动脉，开其孔，放出血液，立刻就会退热。疟疾正要发冷时，刺手阳明、手太阴经穴，则是先夺取它的便道，断绝它的来路，那么邪贼就失去了利益所在，怎么会不虚呢？流毒转移危害，由此就可以避免了。”“随而济之，恶得无实。”意思是邪气已经过去了，随后加以资助补益，不让正气逆乱。所以说：“视不足者，视其虚络，按而致之刺之。”而且针刺时不要出血，不要泄气，以疏通经脉，神气就能平和。这是只疏通经脉，使其调和通畅，抑按虚弱的络脉，使正气汇聚。又说：“太阴疟病发作时容易呕吐，吐完后病情衰退，此时就取穴治疗。”意思是病情衰退时就取穴治疗。这些都是“随而济之”，因为邪气已过，经脉空虚，正气可能滞郁。经文说：“刺微者，按摩勿释，着针勿斥，移气于不足，神气乃得。”（按摩病处，手不放开；将针刺入病处，也不推挤，使病人的神气向内朝向针，移动病人的神气令其自我充足，那么轻微的疾病自然去除，神气恢复常态。）岐伯说：“补必用员。员者行也，行者移也。”意思是运行尚未运行的气，移动尚未恢复的脉。这些都是“随而济之”的情况。之所以这样，比如人虚弱难以行走，就跟随并助力他（其他章节又说：“追而济之”，注解说：“追，就是补。或者说追随意思相同。《灵枢》说：‘补曰随之随之，意若妄之，若行若按，如蚊虻止。’这又似乎是缓慢的意思。后人解释‘随’有随即的意思，谓邪去经虚，随即用补法以助之。我认为补法兼有这些意义，所以各种解释各有不同）《难经》说：“迎而夺之者，泻其子也。随而济之者，补其母也。”假设是心病，属火，土为火之子，手厥阴心包经的输穴是大陵穴。实证就泻它，这就是迎而夺之。木是火之母，手厥阴心包经的井穴是中冲穴。虚证就补它，这就是随而济之。迎是在前面迎接，随是在后面跟随。这是以心脏为例，其余可以类推。补泻提到手厥阴心包经，所谓“少阴无俞”，手少阴心经与手厥阴心包经共同治疗。调气的方术，必然在于阴阳。内为阴，外为阳；里为阴，表为阳。观察疾病在阴还是在阳而进行调理。如阴虚阳实，就补阴泻阳；阳虚阴实，就补阳泻阴。或者阳并入阴，阴并入阳，或者阴阳俱虚俱实，都随着所见到的情况而调理。（另一种说法认为男外女内，表阳里阴。调理阴阳之气，如从阳引阴，从阴引阳，阳病治阴，阴病治阳之类。）汪机按语：《素问》和《难经》讨论的迎随不同，《素问》通论各经受病而言，《难经》主论一经受病而言。病症符合《素问》的，应当根据《素问》各经补泻法治之；病症符合《难经》的，应当遵循《难经》子母迎随之法治之。各自适合其宜，才符合经旨。又按：《玄珠经》说：“五运之中，必折其郁气，先取化源。”其方法是：太阳司天，取九月，泻水之源；阳明司天，取六月，泻金之源；少阴司天，取三月，泻火之源；太阴司天，取五月，泻土之源；厥阴司天，取年前十二月，泻木之源。这是用针迎而取之的方法。详细考察这种迎取之法，乃是治疗气运胜复赋予人的。
赋文说：足之三阳经，从头下行至足；足之三阴经，从足上行进入腹；手之三阳经，从手上行至头；手之三阴经，从胸走手。针灸以大指向后、食指向前，为逆着经脉而上，所以叫“迎”；以大指向前、食指向后，为顺着经脉而下，所以叫“随”。三阴经也准此法。
汪机按语：经文说：“迎者，迎其气之方来而未盛也，写之以遏其冲。”何曾以逆着经脉作为“迎”？“随者，随其气之方去而未远也，补之以助其行。”何曾以顺着经脉作为“随”？
赋文说：“迎者迎于前，随者随于后。”迎接犹如同提，随送犹如同按。针在穴位之内，如同船在急流之中，拽上叫逆，撑下叫顺。拽上犹如同提，撑下犹如同按。所以说：“迎而夺之有分寸，随而济之有浅深。”又说：“动退空，歇迎夺右而写凉；推内进，搓随济左而补暖。”“动退空”三字，明确说明是提出针；“推内进”三字，明确说明是按入针。“迎随”即是提按。
汪机按语：经文说提针为泻，按针为补。由此可知提按只能用来谈论补泻，不能用来解释迎随的含义。
赋文说：“吸而捻针，左转为写为迎；呼而捻针，右转为补为随。”
汪机按语：经文说：“吸则内针，无令气忤，静以久留，无令邪布，吸则转针，以得气为故。候呼引针，呼尽乃去，大气皆出，故命曰泻……日暮，其气已至，适而自护，候吸引针，气不得出，各在其处，推阖其门，令神气存，大气留止，故命曰补。”（呼谓气出，吸谓气入。转谓转动。扪循谓手摸，欲气舒缓。切谓指按，使经脉宣散。推按谓排蹙其皮，以闭穴。弹怒使脉气满爪下。置针准定，审视气已平调，则慎守勿更改，使疾更生也。即此观之，则呼吸亦可以言补泻，不可以释迎随。且古人用针，但曰转曰动而已，并无所谓左转为写，右转为补。可见赋中所说，率多无稽之谈。学人师之，宁免谬妄。）
有人问：针灸书中有针法歌诀，又有宏纲陈氏的针法，现在详细叙述它们，以求指正，希望使人们知道有所遵循。
歌诀说：先说平补平泻法。含针于口中温热，按揉令气散开，掐穴故意教深。持针安放在穴位上，让病人咳嗽一声，随咳声进针，则针易入不差，病患也不知痛。（补法必须顺着经脉刺，让病人频繁吹气，随吹随左转，逐归天地人三部。待气停针久，弹针三次更熨温。出针时口吸气，急急闭合其门户。泻法要迎着经脉取，吸时纳入针，吸时须右转，根据次序进天人三部。转针仍复吸，根据法要停针。出针时吹出气，摇动扩大其门户。）（凡出针，膊上侧筋骨陷中，从肩至肘，正在当中即是。虾蟆儿上边也。）
宏纲陈氏说：取穴既正，用左手大指掐穴，右手置针穴上，让病人咳嗽一声，随咳声内针至分寸。候针数穴毕，停少时，用右手大指及食指，持针细细动摇进退搓捻，如手颤之状，谓之催气。约行五六次，觉针下沉紧，却用写法。令患人呼气一口，随呼转针。如针左边，以右手大指食指持针，大指推前，食指向后，谓之飞。却轻提住针头左转，略退半分许，谓之三飞一退。根据此行至五六次，觉针下沉紧，是气至极矣。再轻提住针头，左转一二次。如针右边，以左手大指食指持针，大指向前，食指向后，根据前法轻提针头右转。是针右边写法。欲出针时，令咳一声，随咳出针。此谓之泻。补则根据前法催气毕，觉针下气至，却行补法。令患人吸气一口，随吸转针。如针左边，捻针头转向右边，以我之右手大指食指持针，以大指向后，食指向前，仍捻针深入一二分，使真气深入肌肉之分。如针右边，捻针头转向左边，以我之左手大指食指持针，食指向前，大指向后，仍捻针深入一二分。若针数穴，俱根据此法。行毕停少时，却用手指于针头上轻弹三下。如此三次，仍用我之左手大指食指持针，以大指连搓三下，谓之飞。将针深进一二分，轻提针头转向左边，谓之一进三飞。根据此法行五六次，觉针下沉紧，或针下气热，是气至足矣。令病患吸气一口，随吸出针，急以手按其穴。此谓之补。
汪机按语：以上两种方法，大同小异。只是陈氏以搓为飞，他家以进为飞，无从考证，莫知谁是。其余有可议者，详细辨明于后，兹不复赘。
有人问：捻针之法，有左有右，有内有外。男子左泻右补，女人右泻左补，这是什么意思？
答：以食指头横纹至指梢为标准。捻针以大指食指相合，大指从食指横纹捻上，进至指梢为左；退至横纹为右。信其左，不知为针者，信其右。谓当刺时，先以左手压按弹怒爪切，使气来如动脉应指，然后以右手持针刺之。待气至针动，因推针而内之，是谓补。动针而伸之，是谓泻。古人补泻心法，不出乎此。何尝有所谓男子左泻右补，女人左补右泻也哉。由此可知补泻转针，左右皆可。但当识其内则补，伸则泻耳。后人好奇，广立诸法，徒劳无益。
有人问：如今针家有十四法，又有青龙摆尾、白虎摇头、苍龟探穴、赤凤迎源、龙虎交战、龙虎交泰等种种诸法，也可以效法吗？
答：这些方法多出《金针赋》。看它的自序可以说是得来不易，宝贝至极。考察其针法，合理的少，悖理的很多。错杂紊乱，繁冗重复。现在敢条陈出来，以等待明智之人评判。
Question: How can "Ying Er Duo Zhi" (welcoming and depriving) fail to cause deficiency? How can "Sui Er Ji Zhi" (following and assisting) fail to cause excess? However, discussions on the meaning of "Ying Sui" (welcoming and following) and the methods employed throughout history have varied greatly. I wish for you to elucidate this matter.
Answer: The discussions in *Suwen* (Plain Questions) and *Nanjing* (Classic of Difficult Issues) represent the orthodox theory of acupuncture techniques; what is currently transmitted among physicians are baseless statements. To seek knowledge from modern practitioners rather than ancient classics is akin to descending from a tall tree into a dark valley. Qibo stated: "Ying Er Duo Zhi, how could it not result in deficiency?" This means that when pathogenic factors are about to manifest, one should first welcome them and swiftly deprive (sedate) them, preventing the pathogen from spreading. Thus it is said: "If encountered suddenly, obstruct its path early." It also says: "When it is coming, press and stop it." These are all instances of "Ying Er Duo Zhi," preventing the pathogen from transmitting through meridians and collaterals. Zhang Zhongjing stated: "In Taiyang disease, if headache persists for seven days or more and heals spontaneously, it is because the pathogen has exhausted its course in the meridian. If it is about to enter another meridian, needle the foot Yangming meridian to prevent transmission, and it will heal." The *Lun Yu Ci Nue* (Treatise on Acupuncture for Malaria) states: "When malaria is about to become hot, needle the arterial pulse on the dorsum of the foot, open the pore, and release blood; the heat will subside immediately. When malaria is about to become cold, needle the hand Yangming and hand Taiyin meridians; this is to first deprive its convenient route and cut off its source. Thus, the pathogen loses its advantage and becomes deficient. The spread of toxicity and harm can be avoided thereby." "Sui Er Ji Zhi, how could it not result in excess?" This means that after the pathogen has passed, one should follow and assist (tonify) to prevent qi rebellion. Thus it is said: "Observe insufficiency, look at the deficient collaterals, press and guide the needle." Furthermore, during needling, do not bleed and do not leak qi, but unblock the meridians so that divine qi becomes peaceful. This refers only to unblocking meridians to make them harmonious and smooth, pressing deficient collaterals to gather qi. It also says: "In Taiyin malaria, patients often vomit upon onset; after vomiting, the condition declines, then take the points." This means treating when the condition declines. These are all instances of "Sui Er Ji Zhi," addressing the situation where the pathogen has passed, meridians are empty, and qi may be stagnant. The classic states: "For minor ailments, massage without releasing, insert the needle without pushing away, transfer qi to the deficient area, and divine qi will be obtained." (Massage the diseased area without letting go; insert the needle into the diseased area without pushing, allowing the patient's divine qi to face inward toward the needle, moving their divine qi to self-sufficiency, so minor ailments naturally depart and divine qi returns to normal.) Qibo said: "Tonification must use 'Yuan' (roundness). Yuan means movement; movement means shifting." This refers to moving qi that has not yet moved and shifting meridians that have not yet recovered. These are all cases of "Sui Er Ji Zhi." The reason is like this: for example, if a person is weak and finds walking difficult, one follows and assists with strength. (Another chapter states: "Zhui Er Ji Zhi," with commentary noting: "Zhui" means tonification. Or it is said that following and pursuing share the same meaning. *Lingshu* states: "Tonification is called Sui, Sui Sui, intent as if deluded, as if walking, as if pressing, like a mosquito or horsefly landing." This seems to imply a slow pace. Later scholars interpreted "Sui" as immediate, meaning that after the pathogen leaves and meridians are empty, one immediately uses tonification to assist. I believe tonification encompasses these meanings, hence various interpretations differ.) *Nanjing* states: "Ying Er Duo Zhi" sedates the son element; "Sui Er Ji Zhi" tonifies the mother element. For instance, heart disease belongs to Fire; Earth is the son of Fire. The Shu (Stream) point of the Pericardium meridian is Daling (PC7). In excess conditions, sedate it; this is Ying Er Duo Zhi. Wood is the mother of Fire; the Jing-Well point of the Pericardium meridian is Zhongchong (PC9). In deficiency conditions, tonify it; this is Sui Er Ji Zhi. Ying welcomes from the front; Sui follows from behind. This takes the Heart as an example; others can be inferred analogously. Mentioning the Pericardium for tonification and sedation refers to the principle that "Shaoyin has no Shu points"; the Hand Shaoyin Heart meridian and Hand Jueyin Pericardium meridian are treated together. Methods for regulating qi must focus on Yin and Yang. Interior is Yin, exterior is Yang; inside is Yin, outside is Yang. Observe whether the disease is in Yin or Yang and regulate accordingly. If Yin is deficient and Yang is excess, tonify Yin and sedate Yang; if Yang is deficient and Yin is excess, tonify Yang and sedate Yin. Whether Yang merges into Yin, Yin merges into Yang, or both Yin and Yang are deficient or excess, regulate according to the observed presentation. (Another interpretation suggests men are exterior/Yang and women are interior/Yin; exterior is Yang, interior is Yin. Regulating Yin and Yang qi includes methods such as drawing Yin from Yang, drawing Yang from Yin, treating Yin diseases by addressing Yang, and treating Yang diseases by addressing Yin.) Wang Ji notes: The discussions on Ying Sui in *Suwen* and *Nanjing* differ. *Suwen* discusses diseases affecting various meridians generally, while *Nanjing* focuses on diseases affecting a single meridian. For conditions aligning with *Suwen*, apply the tonification and sedation methods for respective meridians as per *Suwen*; for conditions aligning with *Nanjing*, follow the mother-son Ying Sui methods of *Nanjing*. Each suits its appropriateness, thus conforming to the classic's intent. Also, *Xuanzhu Jing* states: "Among the Five Movements, one must break the stagnant Qi and first take the Source of Transformation." The method is: When Sun Tian governs, select the ninth month, sedate the source of Water; when Yang Ming governs, select the sixth month, sedate the source of Metal; when Shao Yin governs, select the third month, sedate the source of Fire; when Tai Yin governs, select the fifth month, sedate the source of Earth; when Jue Yin governs, select the twelfth month of the previous year, sedate the source of Wood. This is the method of using needles to welcome and extract. Examining this welcoming extraction method closely, it pertains to treating the endowment of Qi and fortune given to humans.
The Ode states: The three Yang meridians of the foot descend from the head to the foot; the three Yin meridians of the foot ascend from the foot into the abdomen; the three Yang meridians of the hand ascend from the hand to the head; the three Yin meridians of the hand descend from the chest to the hand. In acupuncture, with the thumb pointing backward and the index finger forward, it goes against the meridian upward, hence called "Ying" (Welcoming); with the thumb pointing forward and the index finger backward, it follows the meridian downward, hence called "Sui" (Following). The same applies to the three Yin meridians.
Wang Ji notes: The classic states: "Ying means welcoming the Qi as it approaches but before it becomes strong, sedating it to restrain its surge." How could "Ying" simply mean going against the meridian? "Sui means following the Qi as it departs but before it goes far, tonifying it to aid its movement." How could "Sui" simply mean following the meridian?
The Ode states: "Ying welcomes from the front, Sui follows from behind." Welcoming is like lifting; Following is like pressing. The needle within the acupoint is like a boat in a rapid current. Pulling up is contrary (Ni); pushing down is smooth (Shun). Pulling up is like lifting; pushing down is like pressing. Thus it is said: "Ying Er Duo Zhi has degrees; Sui Er Ji Zhi has depth." It also says: "Move, withdraw, leave empty; rest, welcome, deprive right and sedate coolness; push, insert, advance; rub, follow, assist left and tonify warmth." The characters "Move, withdraw, leave empty" clearly indicate lifting the needle out; "Push, insert, advance" clearly indicate pressing the needle in. "Ying Sui" is essentially lifting and pressing.
Wang Ji notes: The classic states that lifting the needle is sedation and pressing the needle is tonification. From this, we know that lifting and pressing can only describe tonification and sedation, not explain the meaning of Ying Sui.
The Ode states: "Twist the needle during inhalation, left rotation is sedation and Ying; twist the needle during exhalation, right rotation is tonification and Sui."
Wang Ji notes: The classic states: "Insert the needle during inhalation, do not let the Qi rebel; keep still and retain it long, do not let the pathogen spread; turn the needle during inhalation until Deqi is achieved. Guide the needle out during exhalation, remove it when exhalation ends, great Qi exits, hence named Sedation... At dusk, Qi has arrived, adapt and protect yourself; withdraw the needle during inhalation so Qi does not escape, each remains in place, push and close the gate, let Divine Qi remain, great Qi stays, hence named Tonification." (Exhalation is Qi exiting, inhalation is Qi entering. Rotation means turning. Mooning means rubbing with hand, desiring Qi to relax. Cutting means finger pressing, making meridians disperse. Pushing and pressing means compressing skin to close the pore. Flicking makes pulse Qi full under nails. Place needle accurately, observe Qi is balanced, then guard carefully without changing, preventing disease recurrence. From this, respiration can also discuss tonification and sedation, but cannot explain Ying Sui. Moreover, ancients used needles merely stating rotation and movement, with no mention of left rotation being sedation and right rotation being tonification. Thus, what the Ode says is largely baseless. Learners who follow this cannot avoid error.)
Someone asked: Acupuncture books contain rhyme formulas for needling techniques, as well as Honggang Chen Shi's needling method. Now detail them to seek correction, hoping people know what to follow.
Rhyme formula says: First speak of Ping Zhen (Neutral Needling) method. Warm the needle in the mouth, press and rub to scatter Qi, pinch the acupoint to deepen it. Hold the needle and place it on the acupoint, let the patient cough once, then enter the needle with the cough, so the needle enters easily without deviation, and the patient feels no pain. (Tonification must follow the meridian direction, let the patient blow air frequently, follow blowing with left rotation, gradually return to Heaven, Man, and Earth layers. Wait for Qi to settle, needle for a long time, flick three times and warm with moxa. Withdraw needle while patient inhales, quickly close the gate. Sedation wants to welcome the meridian, insert needle during inhalation, rotate right during inhalation, enter Heaven, Man, and Earth layers sequentially. Rotate needle again inhale, follow method to retain needle. Withdraw needle while patient exhales, shake to widen the gate.) (Any withdrawal, upper arm side muscle-bone depression, from shoulder to elbow, exactly in the middle is correct. Above the frog's back.)
Honggang Chen Shi says: Once the acupoint is correctly located, use the left thumb to pinch the point, place the needle on the acupoint with the right hand, let the patient cough once, enter the needle to the required depth with the cough. After needling several points, pause briefly. Use the right thumb and index finger to hold the needle, gently shake, advance, retreat, rub, and twist, resembling hand tremors, called Cui Qi (Urging Qi). Perform about five or six times. When the needle feels heavy and tight, proceed with sedation. Let the patient exhale once, rotate the needle with the exhalation. If needling the left side, hold the needle with the right thumb and index finger, push the thumb forward, index finger backward, called Fei (Flying). Then lightly lift the needle head, rotate left, retreat slightly half a cun, called San Fei Yi Tui (Three Flies One Retreat). Repeat this five or six times. When the needle feels heavy and tight, Qi has reached its peak. Lightly lift the needle head again, rotate left one or two times. If needling the right side, hold the needle with the left thumb and index finger, thumb forward, index finger backward, follow previous method to lightly lift needle head, rotate right. This is the sedation method for the right side. To withdraw the needle, let the patient cough once, withdraw with the cough. This is called Sedation. For Tonification, follow the previous method to urge Qi until Qi arrives under the needle, then perform tonification. Let the patient inhale once, rotate the needle with the inhalation. If needling the left side, twist the needle head to the right, hold with right thumb and index finger, thumb backward, index finger forward, still twist and deepen the needle one or two fen, making True Qi penetrate deeply into muscle layers. If needling the right side, twist the needle head to the left, hold with left thumb and index finger, index finger forward, thumb backward, still twist and deepen the needle one or two fen. If needling multiple points, follow this method for all. After completion, pause briefly. Then lightly flick the needle head three times with fingers. Do this three times. Still use left thumb and index finger to hold the needle, rub three times with the thumb, called Fei (Flying). Deepen the needle one or two fen, lightly lift the needle head and turn left, called Yi Jin San Fei (One Advance Three Flies). Follow this method five or six times. When the needle feels heavy and tight, or feels warm under the needle, Qi has arrived sufficiently. Let the patient inhale once, withdraw the needle with the inhalation, quickly press the acupoint with hand. This is called Tonification.
Wang Ji notes: The above two methods are largely similar with minor differences. Chen Shi considers rubbing as Flying, while others consider advancing as Flying. There is no way to verify which is correct. Other debatable points will be detailed later, omitted here.
Someone asked: The method of twisting the needle has left and right, inside and outside. Men: left sedation, right tonification; Women: right sedation, left tonification. What does this mean?
Answer: Take the horizontal crease at the tip of the index finger to the fingertip as the standard. Twisting the needle involves the thumb and index finger joining. The thumb twists up from the index finger's crease to the fingertip for Left; retreating to the crease is Right. Trusting the Left, one does not know that the practitioner trusts the Right. It means when needling, first use the left hand to press, rub, flick, and cut, making Qi arrive like a pulsating artery responding to the finger, then use the right hand to hold the needle and insert it. When Qi arrives and the needle moves, push the needle in, this is Tonification. Move the needle and pull it out, this is Sedation. The ancient mind-heart method for tonification and sedation does not exceed this. How could there be such things as men left-sedation/right-tonification and women left-tonification/right-sedation? Thus we know that for tonification and sedation via needle rotation, left or right is acceptable. One only needs to recognize that inserting inward is tonification and extending outward is sedation. Later generations, seeking novelty, established many methods, which are futile and useless.
Someone asked: Current acupuncture practitioners have fourteen methods, as well as Green Dragon Swinging Tail, White Tiger Shaking Head, Grey Turtle Exploring Cave, Red Phoenix Welcoming Source, Dragon-Tiger Battle, Dragon-Tiger Harmony, etc. Can these various methods be emulated?
Answer: These methods mostly come from *Jin Zhen Fu* (Golden Needle Ode). Reading its preface, one can see it was hard-won and highly treasured. However, examining its needling methods, few are reasonable, and many contradict principles. They are mixed, chaotic, redundant, and repetitive. I dare to list them here, awaiting judgment by wise men.