黄帝曰。余闻九针于夫子。众多博大矣。余犹不能寤。敢问九针焉生。何因而有名。岐伯曰。九针者。天地之大数
也。始于一而终于九。故曰一以法天。二以法地。三以法人。四以法时。五以法音。六以法律。七以法星。八以法风。
九以法野。黄帝曰。以针应九之数。奈何。岐伯曰。夫圣人之起天地之数也。一而九之。故以立九野。九而九之。九九
八十一。以起黄钟数焉。以针应数也。一者天也。天者阳也。五脏之应天者肺。肺者五脏六腑之盖也。皮者肺之合也。
人之阳也。故为之治针。必大其头而锐其末。令无得深入。而阳气出。二者地也。人之所以应土者肉也。故为之治针。
必其身而员其末。令无得伤肉分。伤则气竭。三者人也。人之所以成生者血脉也。故为之治针。必大其身而员其末。
令可以按脉勿陷。以致其气。令邪气独出。四者时也。时者四时八风之客于经络之中。为瘤病者也。故为之治针。必
其身而锐其末。令可以泻热出血。而痼病竭。五者音也。音者冬夏之分。分于子午。阴与阳别。寒与热争。两气相搏。
合为痈脓者也。故为之治针。必令其末如剑锋。可以取大脓。六者律也。律者调阴阳四时。而合十二经脉。虚邪客于经
络。而为暴痹者也。故为之治针。必令尖如 。且员且锐。中身微大。以取暴气。七者星也。星者人之七窍。邪之所客
于经而为痛痹。舍于经络者也。故为之治针。令尖如蚊虻喙。静以徐往。微以久留。正气因之。真邪俱往。出针而养者
也。八者风也。风者人之股肱八节也。八正之虚风。八风伤人。内舍于骨解腰脊节腠之间。为深痹也。（腠下原有理字昧
者妄增删之）故为之治针。必长其身锋其末。可以取深邪远痹。九者野也。野者人之节解。皮肤之间也。淫邪流溢于身。
如风水之状而溜。不能过于机关大节者也。故为之治针。令小大如挺。其锋微员。以取大气之不能过于关节者也。黄帝
曰。针之长短有数乎。岐伯曰。一曰 针者。取法于布针。去末寸半。卒锐之。长一寸六分。主热在头身也。二曰员针。
取法于絮针。 其身而卵其锋。长一寸六分。主治分肉间气。三曰 针。取法于黍粟之锐。长三寸半。主按脉取气。令
邪出。四曰锋针。取法于絮针。 其身锋其末。长一寸六分。主痈热出血。五曰铍针。取法于剑锋。广二分半。长四寸。
主大痈脓。两热争者也。六曰员利针。取法于 针。微大其末。反小其身。令可深内也。长一寸六分。主取痈痹者也。
七曰毫针。取法于毫毛。长一寸六分。主寒热痛痹在络者也。八曰长针。取法于綦针。长七寸。主取深邪远痹者也。九
曰大针。取法于锋针。其锋微员。长四寸。主取大气不出关节者也。针形毕矣。此九针大小长短法也。黄帝曰。愿闻身
形应九野。奈何。岐伯曰。请言身形之应九野也。左足应立春。其日戊寅己丑。左胁应春分。其日乙卯。左手应立夏。
其日戊辰己巳。膺喉首头应夏至。其日丙午。右手应立秋。其日戊申己未。右胁应秋分。其日辛酉。右足应立冬。其日
戊戌己亥。腰尻下窍应冬至。其日壬子。六腑膈下三脏应中州。其大禁。大禁太乙所在之日及诸戊己。凡此九者。善候
八正所在之处。所主左右上下体体有痈肿者。欲治之。无以其所直之日溃治之。是谓天忌日也。形乐志苦。病生于脉。
治之以灸刺。形苦志乐。病生于筋。治之以熨引。形乐志乐。病生于肉。治之以针石。形苦志苦。病生于咽喝。（咽即噎
字喝者喘也）治之以甘药。形数惊恐。筋脉不通。病生于不仁。治之以按摩醪药。是谓五形。五脏气。心主噫。肺主咳。
肝主语。脾主吞。肾主欠。六腑气。胆为怒。胃为气逆哕。大肠小肠为泄。膀胱不约为遗溺。下焦溢为水。五味。酸入
肝。辛入肺。苦入心。甘入脾。咸入肾。淡入胃。是谓五味。五并。精气并肝则忧。并心则喜。并肺则悲。并肾则恐。
并脾则畏。是谓五精之气。并于脏也。五恶。肝恶风。心恶热。肺恶寒。肾恶燥。脾恶湿。此五脏气所恶也。五液。心
主汗。肝主泣。肺主涕。肾主唾。脾主涎。此五液所出也。五劳。久视伤血。久卧伤气。久坐伤肉。久立伤骨。久行伤
筋。此五久劳所病也。五走。酸走筋。辛走气。苦走血。咸走骨。甘走肉。是谓五走也。五裁。病在筋。无食酸。病在
气。无食辛。病在骨。无食咸。病在血。无食苦。病在肉。无食甘。口嗜而欲食之。不可多矣。必自裁也。故命曰五裁。
五发。阴病发于骨。阳病发于血。阴病发于肉。阳病发于冬。阴病发于夏。五邪。邪入于阳则为狂。邪入于阴则为血痹。
邪入于阳。转则为癫疾。邪入于阴。转则为喑。阳入之于阴。病静。阴出之于阳。病喜怒。五藏。心藏神。肺藏魄。肝
藏魂。脾藏意。肾藏精志也。五主。心主脉。肺主皮。肝主筋。脾主肌。肾主骨。阳明多血多气。太阳多血少气。少阳
多气少血。太阴多血少气。厥阴多血少气。少阴多气少血。故曰刺阳明出血气。刺太阳出血恶气。刺少阳出气恶血。刺
太阴出血恶气。刺厥阴出血恶气。刺少阴出气恶血也。足阳明太阴为表里。少阳厥阴为表里。太阳少阴为表里。是谓足
之阴阳也。手阳明太阴为表里。少阳心主为表里。太阳少阴为表里。是谓手之阴阳也。（以上俱见素问宣明五气论血气形
志论两篇中）
条列事类。以整饬出之是经文定律也。文境平正博大绝人攀跻。前三节自是题中正义形志。以下亦用针者。所必讲
也。故类聚之。
黄帝说：我从您那里听到了关于九针的知识，内容众多且博大精深，但我仍然未能完全领悟。冒昧地请问，九针是如何产生的？它们是根据什么原理得名的？
岐伯回答说：九针是天地间的极大数理。起始于一而终结于九。所以说，第一针效法天，第二针效法地，第三针效法人，第四针效法四时，第五针效法音律，第六针效法律吕，第七针效法星辰，第八针效法八风，第九针效法九州之野。
黄帝说：用九种针来对应九这个数，具体是怎么回事呢？
岐伯说：圣人确立天地之数，从一到九，从而确立了“九野”的概念。九乘以九，等于八十一，以此起算黄钟（古代音律基准）的数值。用针来对应这些数理。
第一针对应天。天属于阳。在五脏中，肺与天相应。肺是五脏六腑的华盖（覆盖物）。皮肤是肺的外合部位，也属于人体的阳气部分。因此，制作第一针时，必须使针头宽大而针尖锐利，使其不能深入体内，以便让阳气得以宣发。
第二针对应地。人身体中对应土的是肌肉。因此，制作第二针时，必须使针身圆滑而针尖圆润，使其不能损伤肌肉组织。如果损伤了肌肉，会导致正气枯竭。
第三针对应人。人之所以能维持生命，依靠的是血脉。因此，制作第三针时，必须使针身粗大、针尖圆润，以便能够按压脉道而不陷入其中，从而引导正气，使邪气单独排出。
第四针对应四时。四时中的八风侵袭经络，会形成顽固性疾病。因此，制作第四针时，必须使针身圆滑而针尖锐利，以便能够泻热并放出血液，从而使顽固性疾病消除。
第五针对应音律。音律区分冬夏，分界在于子午之时，阴阳有别，寒热相争，两气相互搏结，会合并形成痈脓。因此，制作第五针时，必须使针尖像剑锋一样锋利，以便能够切开排出大量的脓液。
第六针对应律吕。律吕用来调和阴阳四时，并与十二经脉相合。虚邪侵袭经络，会导致暴发性痹证。因此，制作第六针时，必须使针尖尖锐且圆滑，针身中部略微粗大，以便祛除暴发的邪气。
第七针对应星辰。星辰对应人的七窍。邪气客居经络导致痛痹，停留于经络之中。因此，制作第七针时，针尖要像蚊虻的嘴一样细小。操作时要安静缓慢地进针，轻微而长久地留针，使正气随之运行，真气与邪气一同外出，出针后以养护正气。
第八针对应八风。八风对应人的大腿和小臂的八个关节。八方正气的虚风伤人，内侵至骨骼缝隙、腰脊和节理腠理之间，形成深部的痹证。（注：“腠”字下原有“理”字，被无知者妄加删除。）因此，制作第八针时，必须使针身长而针锋锐利，以便祛除深部的邪气和远端的痹证。
第九针对应九州之野。九州之野对应人的关节间隙和皮肤之间。淫邪之气流溢于全身，像风水病那样流动，但不能超过大的关节枢纽。因此，制作第九针时，针的大小要像挺直的棒状，其锋刃略微圆润，以便祛除那些不能通过关节的大邪气。
黄帝说：针的长度有定数吗？
岐伯说：第一种是镵针，取法于布针，去掉末端一寸半，末端突然变锐利，长度一寸六分。主治头部和身体的热证。第二种是员针，取法于絮针，针身圆滑而针锋呈卵圆形，长度一寸六分。主治分肉间的气滞。第三种是鍉针，取法于黍粟的锐端，长度三寸半。主治按压脉道以获取正气，使邪气排出。第四种是锋针，取法于絮针，针身圆滑而针锋锋利，长度一寸六分。主治痈肿热毒出血。第五种是铍针，取法于剑锋，宽二分半，长四寸。主治大型痈脓，即两热相争而成的病症。第六种是员利针，取法于螳螂针（或指某种细针），末端略微粗大，针身反而细小，以便可以深刺，长度一寸六分。主治痈痹。第七种是毫针，取法于毫毛，长度一寸六分。主治寒热痛痹在络脉的情况。第八种是长针，取法于綦针，长七寸。主治祛除深部邪气和远端痹证。第九种是大针，取法于锋针，其锋刃略微圆润，长四寸。主治祛除不能通过关节的大邪气。
九种针的形状都已描述完毕，这就是九针大小长短的法度。
岐伯说：请允许我说明身形对应九野的情况。左足对应立春，日期是戊寅、己丑日；左胁对应春分，日期是乙卯日；左手对应立夏，日期是戊辰、己巳日；胸膺、咽喉、头部对应夏至，日期是丙午日；右手对应立秋，日期是戊申、己未日；右胁对应秋分，日期是辛酉日；右足对应立冬，日期是戊戌、己亥日；腰部、尾骶、下窍对应冬至，日期是壬子日；六腑、膈膜以下及三脏对应中州（中央之地）。主要的禁忌是太乙所在之日以及所有的戊日和己日。以上这九个方位，善于观察八方正气所在的方位。如果身体左右上下某处有痈肿想要治疗，不要在与其直对的日子进行溃破治疗，这叫做“天忌日”。
形体安逸但精神苦恼，疾病生于血脉，治疗用灸法和针刺。形体劳苦但精神快乐，疾病生于筋腱，治疗用热敷和导引术。形体安逸且精神快乐，疾病生于肌肉，治疗用针石。形体劳苦且精神苦恼，疾病生于咽喉噎塞（咽即噎字，喝指喘促），治疗用甘味药物。经常惊恐，导致筋脉不通，疾病表现为麻木不仁，治疗用按摩和药酒。这称为“五形”。
五脏之气：心主嗳气，肺主咳嗽，肝主多言，脾主吞咽，肾主呵欠。
六腑之气：胆主易怒，胃主气逆呃逆，大肠小肠主泄泻，膀胱约束无力则遗尿，下焦水液溢出则为水肿。
五味：酸入肝，辛入肺，苦入心，甘入脾，咸入肾，淡入胃。这称为五味。
五并（精气偏聚）：精气并聚于肝则忧，并聚于心则喜，并聚于肺则悲，并聚于肾则恐，并聚于脾则畏。这称为五精之气并聚于脏。
五恶（五脏所恶）：肝恶风，心恶热，肺恶寒，肾恶燥，脾恶湿。这是五脏之气所厌恶的因素。
五液：心主汗，肝主泪，肺主涕，肾主唾，脾主涎。这是五液的来源。
五劳（五种过度劳累）：久视伤血，久卧伤气，久坐伤肉，久立伤骨，久行伤筋。这是五种长期劳累所导致的病变。
五走（五味趋向）：酸走筋，辛走气，苦走血，咸走骨，甘走肉。这称为五走。
五裁（饮食禁忌）：病在筋，不吃酸；病在气，不吃辛；病在骨，不吃咸；病在血，不吃苦；病在肉，不吃甘。口中虽然嗜好想吃，也不能多吃，必须自我节制。所以称为五裁。
五发（病机表现）：阴病发于骨，阳病发于血；阴病发于肉，阳病发于冬；阴病发于夏。（此处原文逻辑较复杂，意指阴阳病变在不同部位和季节的表现）。
五邪（邪气传变）：邪气侵入阳分则变为狂症，侵入阴分则变为血痹。邪气侵入阳分，转变则为癫疾；侵入阴分，转变则为失音。阳邪入于阴分，病情安静；阴邪出于阳分，病情表现为喜怒无常。
十二经气血多少：阳明经多血多气，太阳经多血少气，少阳经多气少血，太阴经多血少气，厥阴经多血少气，少阴经多气少血。所以说：刺阳明经可出血和气，刺太阳经可出血但忌耗气，刺少阳经可出气但忌耗血，刺太阴经可出血但忌耗气，刺厥阴经可出血但忌耗气，刺少阴经可出气但忌耗血。
足部阴阳表里关系：足阳明与足太阴为表里，足少阳与足厥阴为表里，足太阳与足少阴为表里。这称为足的阴阳关系。
手部阴阳表里关系：手阳明与手太阴为表里，手少阳与手心主（心包）为表里，手太阳与手少阴为表里。这称为手的阴阳关系。（以上内容均见于《素问·宣明五气论》和《血气形志篇》两篇中）。
作者按语：条列事物类别，加以整理编排，这是经文固定的体例。文境平正博大，超越常人难以企及。前三节自然是题目中的正义，涉及形志等内容，以下也是使用针法者必须讲解的内容。因此将其分类聚集于此。
Huangdi said: I have heard from you, Master, about the Nine Needles. The content is numerous and profound, yet I still fail to fully comprehend it. May I ask how the Nine Needles originated and on what basis they were named?
Qibo replied: The Nine Needles correspond to the great numerical principles of Heaven and Earth. They begin with one and end with nine. Thus, the first corresponds to Heaven, the second to Earth, the third to Humanity, the fourth to the Four Seasons, the fifth to Musical Notes, the sixth to Pitch-pipes (Lü), the seventh to Stars, the eighth to the Eight Winds, and the ninth to the Nine Provinces (Ye).
Huangdi asked: How do the nine needles correspond to the number nine specifically?
Qibo answered: The Sages established the numbers of Heaven and Earth, starting from one up to nine, thereby defining the "Nine Regions" (Jiu Ye). Nine multiplied by nine equals eighty-one, which serves as the basis for the Huangzhong pitch standard. The needles correspond to these numerical principles.
The first needle corresponds to Heaven. Heaven belongs to Yang. Among the Zang organs, the Lung corresponds to Heaven. The Lung is the canopy covering the five Zang and six Fu organs. The skin is the exterior correspondence of the Lung and also represents the body's Yang aspect. Therefore, the first needle must be designed with a broad head and a sharp tip, preventing deep insertion so that Yang Qi may be released.
The second needle corresponds to Earth. In humans, flesh corresponds to Earth. Therefore, the second needle must have a round body and a rounded tip, ensuring it does not damage muscle tissue. Damage to muscles would lead to the exhaustion of Qi.
The third needle corresponds to Humanity. Human life depends on blood vessels. Therefore, the third needle must have a thick body and a rounded tip, allowing it to press upon pulse points without sinking in, thereby guiding Zheng Qi (Upright Qi) and expelling pathogenic factors alone.
The fourth needle corresponds to the Four Seasons. The Eight Winds of the seasons invading the collaterals can cause chronic diseases. Therefore, the fourth needle must have a round body and a sharp tip, enabling the discharge of heat and blood to eliminate chronic conditions.
The fifth needle corresponds to Musical Notes. Notes distinguish between winter and summer, divided at the Zi and Wu hours, where Yin and Yang differ, and cold and heat contend. When these two energies clash, they combine to form abscesses and pus. Therefore, the fifth needle must have a tip like a sword edge, capable of draining large amounts of pus.
The sixth needle corresponds to Pitch-pipes (Lü). Pitch-pipes harmonize Yin and Yang and the four seasons, aligning with the twelve meridians. Deficient pathogens invading the meridians cause sudden Bi syndrome. Therefore, the sixth needle must have a sharp yet rounded tip and a slightly thicker middle section, used to dispel sudden pathogenic Qi.
The seventh needle corresponds to Stars. Stars correspond to the seven orifices of the human body. Pathogens lodging in the meridians cause painful Bi syndrome. Therefore, the seventh needle must have a tip as fine as a mosquito or midge proboscis. It should be inserted slowly and quietly, retained gently for a long time, allowing Zheng Qi to follow, bringing both true Qi and pathogens out together. After removal, it nourishes the body.
The eighth needle corresponds to the Eight Winds. These correspond to the eight joints of the thighs and arms. Deficient winds from the eight directions injure the body, entering deeply into bone fissures, waist, spine, and interstices, causing deep Bi syndrome. Therefore, the eighth needle must have a long body and a sharp tip, capable of removing deep pathogens and distant Bi obstructions.
The ninth needle corresponds to the Nine Provinces (Ye). This corresponds to the joint spaces and skin layers. Excessive pathogens flow throughout the body, resembling wind-water edema, but cannot pass through major joints. Therefore, the ninth needle must be straight like a rod, with a slightly rounded tip, used to remove excessive Qi that cannot pass through the joints.
Huangdi asked: Is there a fixed measure for the length of the needles?
Qibo answered:
1. The Chan Needle (Chan Zhen): Modeled after a cloth needle, with the last half-cun removed and suddenly sharpened. Length: 1.6 cun. Indications: Heat in the head and body.
2. The Yuan Needle (Yuan Zhen): Modeled after a cotton needle, with a round body and egg-shaped tip. Length: 1.6 cun. Indications: Qi stagnation between muscles.
3. The Di Needle (Di Zhen): Modeled after the sharp point of millet grains. Length: 3.5 cun. Indications: Pressing pulses to gather Qi and expel pathogens.
4. The Feng Needle (Feng Zhen): Modeled after a cotton needle, with a round body and sharp tip. Length: 1.6 cun. Indications: Abscesses, heat, and bleeding.
5. The Pi Needle (Pi Zhen): Modeled after a sword edge, width 2.5 fen, length 4 cun. Indications: Large abscesses caused by clashing heat.
6. The Yuanli Needle (Yuanli Zhen): Modeled after a specific fine needle, with a slightly larger tip and smaller body for deep insertion. Length: 1.6 cun. Indications: Abscesses and Bi syndrome.
7. The Hao Needle (Hao Zhen): Modeled after body hair. Length: 1.6 cun. Indications: Cold-heat pain and Bi in the collaterals.
8. The Chang Needle (Chang Zhen): Modeled after the Qi needle. Length: 7 cun. Indications: Deep pathogens and distant Bi obstructions.
9. The Da Needle (Da Zhen): Modeled after the Feng needle, with a slightly rounded tip. Length: 4 cun. Indications: Excessive Qi unable to pass through joints.
These are the forms, sizes, and lengths of the Nine Needles.
Huangdi asked: I wish to hear how the human body corresponds to the Nine Regions.
Qibo answered: Let me explain the correspondence of body parts to the Nine Regions.
The left foot corresponds to Lichun (Start of Spring), on days Wuyin and Jichou.
The left hypochondrium corresponds to Chunfen (Spring Equinox), on day Yimao.
The left hand corresponds to Lixia (Start of Summer), on days Wuchen and Jisi.
The chest, throat, head, and face correspond to Xiazhi (Summer Solstice), on day Bingwu.
The right hand corresponds to Liqiu (Start of Autumn), on days Wushen and Jiwei.
The right hypochondrium corresponds to Qiufen (Autumn Equinox), on day Xinyou.
The right foot corresponds to Lidong (Start of Winter), on days Wuxu and Jihai.
The waist, sacrum, and lower orifices correspond to Dongzhi (Winter Solstice), on day Renzi.
The six Fu organs, below the diaphragm, and the three Zang organs correspond to the Central Region (Zhongzhou).
The major prohibitions are the days when Taiyi resides and all days ending in Wu or Ji. One should observe the locations of the Eight Regular Winds. If treating swelling or abscesses on any part of the body corresponding to these regions, one must not perform incision or treatment on the direct corresponding day. This is called the "Heavenly Taboo Day."
If the body is comfortable but the mind is distressed, disease arises in the vessels; treat with moxibustion and acupuncture.
If the body is laborious but the mind is joyful, disease arises in the sinews; treat with hot compresses and Dao Yin (guiding and pulling exercises).
If both body and mind are comfortable, disease arises in the flesh; treat with needles and stones.
If both body and mind are laborious/distressed, disease arises in the throat (choking/gasping); treat with sweet medicines.
If frequently frightened, causing blocked sinews and vessels, disease manifests as numbness; treat with massage and medicinal wine.
This constitutes the "Five Forms."
Qi of the Five Zang Organs:
Heart governs belching.
Lung governs coughing.
Liver governs speech.
Spleen governs swallowing.
Kidney governs yawning.
Qi of the Six Fu Organs:
Gallbladder governs anger.
Stomach governs rebellious Qi and hiccups.
Large Intestine and Small Intestine govern diarrhea.
Bladder failing to constrain leads to enuresis.
Lower Jiao overflowing water leads to edema.
Five Flavors:
Sour enters the Liver.
Pungent enters the Lung.
Bitter enters the Heart.
Sweet enters the Spleen.
Salty enters the Kidney.
Bland enters the Stomach.
This is the theory of the Five Flavors.
Five Accumulations (Jing Qi accumulating in organs):
Accumulation in Liver causes sorrow.
Accumulation in Heart causes joy.
Accumulation in Lung causes grief.
Accumulation in Kidney causes fear.
Accumulation in Spleen causes apprehension.
This is the accumulation of Jing Qi in the Zang organs.
Five Dislikes (What the Zang organs dislike):
Liver dislikes Wind.
Heart dislikes Heat.
Lung dislikes Cold.
Kidney dislikes Dryness.
Spleen dislikes Dampness.
These are the things the Zang organ Qi dislikes.
Five Fluids:
Heart governs sweat.
Liver governs tears.
Lung governs nasal mucus.
Kidney governs saliva.
Spleen governs drool.
These are the sources of the five fluids.
Five Labors (Injuries from prolonged activity):
Prolonged viewing damages Blood.
Prolonged lying down damages Qi.
Prolonged sitting damages Flesh.
Prolonged standing damages Bones.
Prolonged walking damages Sinews.
These are injuries from the five types of prolonged labor.
Five Directions (Where flavors travel):
Sour travels to Sinews.
Pungent travels to Qi.
Bitter travels to Blood.
Salty travels to Bones.
Sweet travels to Flesh.
This is the concept of "Five Travels."
Five Restraints (Dietary restrictions based on disease location):
If disease is in the sinews, avoid sour.
If disease is in Qi, avoid pungent.
If disease is in bones, avoid salty.
If disease is in blood, avoid bitter.
If disease is in flesh, avoid sweet.
Even if one craves these flavors, one must not consume them excessively; self-restraint is necessary. Hence, "Five Restraints."
Five Manifestations (Pathogenesis):
Yin diseases manifest in bones; Yang diseases manifest in blood.
Yin diseases manifest in flesh; Yang diseases manifest in winter.
Yin diseases manifest in summer.
Five Evils (Transformation of pathogens):
Pathogens entering Yang become Mania.
Pathogens entering Yin become Blood Bi.
Pathogens entering Yang transforming further become Epilepsy.
Pathogens entering Yin transforming further become Aphonia.
Yang entering Yin results in quiet symptoms.
Yin emerging to Yang results in emotional instability (joy/anger).
Five Zang Storage:
Heart stores Shen (Spirit).
Lung stores Po (Corporeal Soul).
Liver stores Hun (Ethereal Soul).
Spleen stores Yi (Intellect).
Kidney stores Jing and Zhi (Will).
Five Governance (What each Zang governs):
Heart governs Vessels.
Lung governs Skin.
Liver governs Sinews.
Spleen governs Muscles.
Kidney governs Bones.
Meridian Qi and Blood Abundance:
Yangming: Much Blood, Much Qi.
Taiyang: Much Blood, Little Qi.
Shaoyang: Much Qi, Little Blood.
Taiyin: Much Blood, Little Qi.
Jueyin: Much Blood, Little Qi.
Shaoyin: Much Qi, Little Blood.
Therefore:
Puncture Yangming to release Blood and Qi.
Puncture Taiyang to release Blood, avoid depleting Qi.
Puncture Shaoyang to release Qi, avoid depleting Blood.
Puncture Taiyin to release Blood, avoid depleting Qi.
Puncture Jueyin to release Blood, avoid depleting Qi.
Puncture Shaoyin to release Qi, avoid depleting Blood.
Foot Meridian Yin-Yang Pairings (Interior-Exterior):
Foot Yangming and Foot Taiyin are paired.
Foot Shaoyang and Foot Jueyin are paired.
Foot Taiyang and Foot Shaoyin are paired.
This defines the Yin-Yang of the Feet.
Hand Meridian Yin-Yang Pairings (Interior-Exterior):
Hand Yangming and Hand Taiyin are paired.
Hand Shaoyang and Hand Jueyin (Pericardium) are paired.
Hand Taiyang and Hand Shaoyin are paired.
This defines the Yin-Yang of the Hands.
(Note: The above content is also found in the *Suwen* chapters "Xuanming Wuqi Lun" and "Xueqi Xingzhi Lun".)
Author's Note: Listing categories and organizing them is the fixed style of this classic text. The literary style is balanced, broad, and surpasses ordinary comprehension. The first three sections naturally address the main theme regarding Form and Mind, while the subsequent sections cover essential knowledge for practitioners using needles. Thus, they are grouped here by category.