马云。篇内第一节。详论九针。故名篇。自天忌至末。皆用针者之当知。故并及之。凡内经全书之论针者。
皆不出此九针耳。真万言一律也。
起黄钟数焉 帝王世纪云。黄帝使伶伦于大夏之西。昆仑之阴。取竹解谷。其窍浓均者。断两节间。吹
之以黄钟之管。以象凤鸣。雌雄各六。以定律吕。淮南子云。数始于一。一生三。三生万物。故三月为一时。
三三如九。故黄钟之律九寸。而宫音调因而以九之。九九八十一。黄钟之数立焉。白虎通云。黄钟何。黄、中
和之气。钟者动也。言阳于黄泉之下。动万物也。张云。自一至九。九九八十一而黄钟之数起焉。黄钟为万事
之本。故针数亦应之。而用变无穷也。
大其头而锐其末 张云。 针、必大其头。锋其末。盖所用在浅。但欲出其阳邪耳。马云。按此节九针。
本经九针十二原篇、官针篇、素问针解篇、相同。
二者地也 甲乙。此下有地者土也一句。
其身而员其末 马云。筒以竹为之。其体直。故谓直为筒。张云。员针、如卵形。以利导于分肉间。
盖恐过伤肌肉。以竭脾气。故用不在锐。而主治分间之邪气也。
令无得伤肉分 伤则气得竭 甲乙作以泻肉分之气。令不伤肌肉。则邪气得竭。
瘤病 甲乙作痼病。张云。瘤者留也。简案、九针十二原、官针等篇。俱谓锋针取痼疾。又下文云。
痼病竭明。是留乃痼之讹。当从甲乙。
音者冬夏之分 分于子午 张云。五以法音。音者合五行而应天干。故有冬夏子午之分。志云。
五居九数之中。故主冬夏之分。分于子午。
如 、里之切。音厘。师古汉书注。毛之强曲者曰 。
星者人之七窍 张云。七以法星。而合于人之七窍。举七窍之大者言。则通身空窍皆所主也。
所客于经。 甲乙。经字下有舍于络三字。无下文舍于经络四字。文意相贯。当从之。
出针而养者也 马云。正气因之而复其真。邪虽俱往。以出针而可以养其正气。不使之外泄也。
风者（止）为深痹也 甲乙无八风二字。及理字。痹下有者字。马云。人之手足。各有股肱关节。计
八。今八正之虚风。（二至二分四立为八正合于东西南北东南西南西北东北之八风）即八风以伤人。张云。九
以法风。而合于人之股肱八节。言八节。则通身骨节皆其属也。
溜不能过于机关 马云。其流不能过于机关大节。张云。凡淫邪流溢于肌体。为风为水。不能过于
关节而壅滞为病者。必用大针以利机关之大气。
为之治针 甲乙。针上有大字。简案、官针篇云。病水肿。不能通关节者。取以大针。知是大针。
乃去水针也。
令小大如挺 赵府本。张本。小大、作尖一字。简案、
考九针十二原篇。亦作尖。当改。
巾针 甲乙作布针。张云。按、巾针、絮针綦针等制。必古针名也。未详其义。简案、证类本草。
布针用缝布大针也。
寸半卒锐之 甲乙作半寸。张云。卒、尾也。此针身大。其近末约寸半许。而渐锐之。共长一寸六
分。主泻去阳气。故治热在头身。简案、此针通计长一寸六分。其寸半而卒锐之。则其余有一分。岂有此理乎。
不若当从甲乙作半寸。卒、暴也。此针之制。长寸六分。其去末五分之所暴锐之。其刺浅而泻表阳气也。此说
出本邦前辈芳恂益。今从之。
其身而卵其锋 张云。 如竹筒也。卵员如卵锐也。此针直其身员其末。故但治分间之气。而不
使伤其肌肉也。
按脉取气 张云。九针十二原篇曰。按脉勿陷。以致其气。盖利于用补者也。
锋铁 张云。九针十二原篇云。刃三隅以发痼疾。盖三棱者也。本篇言按其身者。似或有误。
两热争者也 张云。言寒热不调。两气相搏也。
綦针 博雅云。綦、绮彩也。
大小长短法也 张云。按以上九针之用。凡所取者。皆言有余之实邪。则针不宜于治虚也。
九野 张云。即八卦九宫之位也。志云。九州之分野也。简案、考下文。张注为是。
左足应立春 甲乙作左手。张云。此左足应艮宫。东北方也。立春后、东北节气也。寅丑二日、东
北日辰也。故其气皆应于艮宫。然乾坤艮巽。四隅之宫也。震兑坎离。四正之宫也。土王于四季。故四隅之宫。
皆应戊己。而四正之宫。各有所王。后仿此。
左胁应春分 甲乙。胁、作胸。张云。此左胁应震宫也。左胁、正东方也。春分后、正东节气也。乙
卯日、东方之正也。故其气皆相应。
左手应立夏 甲乙作左足。张云。此左手应巽宫。东南方也。立夏后、东南节气也。戊辰、己巳、东
南日辰也。故其气皆相应。
膺喉着头应夏至 张云。胸前曰齐。齐喉首头应离宫。正南方也。夏至后、正南节气也。丙午日、南
方之正也。故其气皆相应。
右手应立秋。 张云。此右手应坤宫。西南方也。立秋后、西南节气也。戊申、己酉、西南日辰也。故
其气皆相应。
右胁应秋分 甲乙。胁、作胸。张云。此右胁应兑宫。正西方也。秋分后、正西节气也。辛酉日、西
方之正也。故其气皆相应。
右足应立冬 张云。此右足应干宫。西北方也。立冬后、西北节气也。戊戌、己亥、西北日辰也。故
其气皆相应。倪仲玉云。气从下而上。故左足应立春。右足应立冬者。气复归于下也。
腰尻下窍应冬至 张云。此腰尻下窍应坎宫。正北方也。冬至后、正北节气也。壬子日、北方之正也。
故其气皆相应。
六腑膈下三脏应中州 甲乙。腑下有及字。三作五。（简案三作五恐传写之讹）张云。此膈下应中宫
也。膈下、腹中也。三脏、肝脾肾也。六腑三脏俱在膈下腹中。故应中州。
其大禁大禁（止）及诸戊己 甲乙作其口大禁。是。张云。大禁者。在太乙所在之日及诸戊己日。盖戊己
属土。虽寄王于四季。而实为中宫之辰。故其气应。亦如太一。出九宫八
风篇。按、太一如冬至居叶蛰宫四十六日。立春居天留宫四十六日之类是也。但彼止言八宫。而不及中宫。此
节乃言中宫太一所在之日。意者于八宫太一数中。凡值四季土王用事之日。即中宫太一之期也。惟博者正之。
简案、此即与干凿度郑注符矣。王云。遁甲经曰。六戊为天门。六己为地户。故为天忌。
凡此九者 张云。九、九宫也。正、正风也。八正即八方正气之所在。太一之谓也。八宫定。则八正
之气可候矣。
所主左右上下（止）谓天忌日也 张云。天地八正之方。即人身气王之所。故所主左右上下。凡身体有
痈肿之处。勿以所直之日溃治之。恐其走泄元气。以犯天忌不吉也。马云。天忌、见素问八正神明论。前官能
篇。按后世针灸法。最忌九宫尻神。九部尻神。十二部尻神。此固当遵。简案、痈疽逐日逐时之忌。见甲乙经
痈疽篇。行年血忌患痈疽。见刘涓子鬼遗方。
形乐（止）是谓形 嗌、诸本作喝。马云。喝、当作嗌。按、素问血气形志论。与此节同。但彼曰病生
于咽嗌者为是。彼曰治之以百药。此曰甘药者是也。彼末句云。是谓五形志也。此节之末句有缺。简案、筋脉、
素问作经脉。似是。志云。喝、当作 。误。
五脏气（止）肾主欠 马云。此与素问宣明五气论同。
六腑气（止）为水 马云。宣明五气论。与此大同。
五味 马云。与宣明五气论亦同。但此多淡入胃一句。王逊云。淡附于甘。故淡入胃。
五并 畏、甲乙作饱。注。一作畏。马云。与宣明五气论亦同。但彼末有云。虚而相并者也。王逊云。
肺在志为忧。精气并于肝则忧者。所胜之气乘之也。多阳者多喜。心
为阳脏。精气并之。故喜。经云。神有余则笑不休。精气并于肺。则肺举而液上溢。液上溢则泣出而悲。肾在
志为恐。五精气并之。其间有所胜之气乘之。所不胜侮之。故恐。土气灌于四脏。而四脏之精气反并于脾。故
畏。此因脏气虚。而余脏之精气并之。皆为病也。阴阳应象论曰。心在志为喜。喜伤心。肾在志为恐。恐伤肾。
乃有余而为病。过犹不及也。
五恶 马云。与宣明五气论同。
五液 马云。与宣明五气论同。
五劳 马云。与宣明五气论同。王逊云。劳、谓太过也。夫四体不劳。则血气不行而为病。是以上
古之民。形劳而不倦。盖不可久而太过也。久视损神。故伤血。久卧则气不行。故伤气。脾喜运动。故久坐伤
肉。久立则伤腰肾胫膝。故伤骨。行走罢极则伤筋。是五劳而伤五脏所主之血气筋骨也。
五走 马云。此即宣明论之五味所禁。较此更详。
五裁 马云。与宣明五气论同。王逊云。裁者。酌其适中而不可多也。夫五味入口。内养五脏。外
濡形身。病则嗜食。故宜裁之。（案素问作五禁）
五发 赵府道脏正脉熊本张本。阴病、作以味。马志本作阴病发于肉。简案、宣明五气论。气、作
肉。当以马本为正。张注。宣明五气云。按九针论。尚有以味发于气一句。盖食入于阴。则长气于阳。故味发
于气也。
五邪 甲乙及诸本。巅、作癫。马云。癫、当作癫。喜、当作善。此与宣明五气论同。以阳气上升。
故项巅有疾。如头痛眩晕等证也。志云。喜、当作善。宣明五气章曰。阴出之阳病善怒。
五脏 马云。此与宣明五气论同。但彼则肾止曰藏精。
不及志。难经兼言肾脏精与志。故言有七肾之说。
五主 马云。与宣明五气论同。
阳明（止）出气恶血也 马云。此节与素问血气形志论。本经五音五味篇。大同小异。当以素问为的。
此言阴阳合经。有血气多少故刺之者。凡多者则出之。少者则恶出之也。
马云评述：本篇第一节详细论述了九针，因此以“九针”命名篇章。从天忌到结尾的内容，都是使用针法者应当知晓的，所以一并收录。凡是《内经》全书中关于针法的论述，都不超出这九种针的范围，真是万言归一理啊。
起于黄钟之数 《帝王世纪》记载：黄帝命令伶伦在大夏之西、昆仑山北麓，选取竹子解谷中竹节间距均匀、管壁厚薄一致的竹子，截断两节之间，吹奏它来模拟黄钟律管的音高，以模仿凤凰的鸣叫。雄管和雌管各六根，用来制定十二律吕。《淮南子》记载：数字起始于一，一生三，三生万物。所以三个月为一个季节（时），三三得九，所以黄钟律管的长度是九寸，而宫调的音阶也依据九来计算，九九八十一，黄钟的数理就确立了。《白虎通义》记载：什么是黄钟？黄，代表中和之气；钟，代表震动。意思是阳气在黄泉之下震动，从而激发万物生长。张景岳注解说：从一到九，九九八十一，黄钟的数理由此产生。黄钟是万事万物的根本，所以九针的数量也顺应它，变化无穷无尽。
针头大而针尖锐利 张景岳注解说：针，必须针头大，针锋锐利。因为它的用途在于浅刺，只想排出阳邪罢了。马云按语：这一节关于九针的描述，与《本经·九针十二原》篇、《官针》篇、《素问·针解》篇的内容相同。
第二种对应地 甲乙经在此处多出一句“地者土也”。
针身直而针端圆 马云说：筒是用竹子做的，针体笔直，所以称直为筒。张景岳注解说：员针，形状像卵形，利于引导气机运行于分肉之间。大概是担心过度损伤肌肉，从而耗竭脾气，所以用法不在于尖锐，而是主治分肉间隙间的邪气。
使得不要损伤肌肉部分 如果损伤了，气就会枯竭 甲乙经作“以泻肉分之气，令不伤肌肉，则邪气得竭”。
瘤病 甲乙经作“痼病”。张景岳注解说：“瘤”即“留”，指留滞。简案：《九针十二原》、《官针》等篇，都说锋针用于治疗痼疾。又下文说“痼病竭明”，可见“留”乃是“痼”的讹误，应当遵从甲乙经。
音律对应冬夏之分 分别于子午之时 张景岳注解说：五数效法音律。音律综合五行并对应天干，所以有冬夏、子午之分。张志聪注解说：五居中于九数之中，所以主掌冬夏之分，分别位于子午之位。
读音如“厘”的切音，音同“厘”。师古在《汉书》注中说：毛发强直弯曲的叫做“ ”。
星对应人的七窍 张景岳注解说：七数效法星辰，并与人的七窍相合。列举七窍中较大的来说，那么全身的空窍都受其主宰。
邪气客居在经脉上 甲乙经在“经”字下有三字“舍于络”，没有下文中的“舍于经络”四字。文意连贯，应当遵从甲乙经。
出针是为了养护正气 马云说：正气因此恢复其本来面目，邪气虽然一同离去，但通过出针可以养护正气，不让其外泄。
风邪导致深层痹症 甲乙经没有“八风”二字及“理”字，“痹”下有“者”字。马云说：人的手足，各有股肱关节，共计八个。现在八正之虚风（二至二分四立为八正，合于东西南北东南西南西北东北的八风）即八风伤害人体。张景岳注解说：九数效法风，并与人的股肱八节相合。说到八节，那么全身的骨节都属于其范畴。
气流不能越过机关（关节） 马云说：其气流不能越过机关大节。张景岳注解说：凡是淫邪流溢于肌体，表现为风或水湿，不能越过关节而壅滞致病的，必须用大针来疏通关节的大气。
为此制作治针 甲乙经在“针”上有“大”字。简案：《官针》篇说：“病水肿，不能通关节者，取以大针。”可知这是大针，也就是去水针。
针的大小如同挺直的针尖 赵府本、张本作“小大”作“尖”一字。简案：考证《九针十二原》篇，也作“尖”，应当修改。
巾针 甲乙经作“布针”。张景岳注解说：按，巾针、絮针、綦针等的形制，必定是古代的针名，不详其含义。简案：《证类本草》记载，布针是用来缝补布匹的大针。
长一寸半且末端突然变锐利 甲乙经作“半寸”。张景岳注解说：卒，通“尾”。此针身粗大，靠近末端约一寸半的地方，逐渐变锐利。全长一寸六分，主要作用是泻去阳气，所以治疗头身的热症。简案：此针总共长一寸六分。如果一寸半的地方突然变锐利，那么剩下的只有一分了，哪有这种道理呢？不如当从甲乙经作“半寸”。卒，通“暴”，意为突然。此针的制作，全长一寸六分，距离末端五分之处突然变锐利。针刺较浅以泻表层的阳气。此说法出自日本前辈芳恂益的观点，现在采纳此说。
针身直而针锋如卵形 张景岳注解说： 如竹筒一样直。卵，圆润如卵，锐利。此针针身直，针端圆，所以只治疗分肉间的气机，而不使肌肉受伤。
按压脉位以获取气机 张景岳注解说：《九针十二原》篇说：“按脉勿陷，以致其气。”大概有利于使用补法。
锋铁 张景岳注解说：《九针十二原》篇说：“刃三隅以发痼疾。”大概是三棱针。本篇说“按其身者”，似乎可能有误。
綦针 《博雅》记载：綦，指绮彩。
大小长短的法度 张景岳注解说：以上述九针的用途来看，凡所治疗的，都是说的有余的实邪，那么针就不适宜治疗虚证。
九野 张景岳注解说：即八卦九宫的位置。张志聪注解说：九州的分野。简案：考据下文，张注是正确的。
左足对应立春 甲乙经作“左手”。张景岳注解说：此左足对应艮宫，即东北方。立春后，是东北方的节气。寅丑二日，是东北方的日辰。所以其气都对应艮宫。然而乾坤艮巽是四隅之宫，震兑坎离是四正之宫。土旺于四季，所以四隅之宫，都对应戊己，而四正之宫，各自有所旺。后文仿照此类推。
左胁对应春分 甲乙经中，“胁”作“胸”。张景岳注解说：此左胁对应震宫。左胁，即正东方。春分后，是正东方的节气。乙卯日，是东方的正位。所以其气都相应。
左手对应立夏 甲乙经作“左足”。张景岳注解说：此左手对应巽宫，即东南方。立夏后，是东南方的节气。戊辰、己巳，是东南方的日辰。所以其气都相应。
胸膺、喉咙、头部对应夏至 张景岳注解说：胸前称为齐。齐、喉、首、头对应离宫，即正南方。夏至后，是正南方的节气。丙午日，是南方的正位。所以其气都相应。
右手对应立秋 张景岳注解说：此右手对应坤宫，即西南方。立秋后，是西南方的节气。戊申、己酉，是西南方的日辰。所以其气都相应。
右胁对应秋分 甲乙经中，“胁”作“胸”。张景岳注解说：此右胁对应兑宫，即正西方。秋分后，是正西方的节气。辛酉日，是西方的正位。所以其气都相应。
右足对应立冬 张景岳注解说：此右足对应干宫，即西北方。立冬后，是西北方的节气。戊戌、己亥，是西北方的日辰。所以其气都相应。倪仲玉说：气从下向上运行，所以左足对应立春，右足对应立冬，是因为气又回归于下。
腰尻、下窍对应冬至 张景岳注解说：此腰尻下窍对应坎宫，即正北方。冬至后，是正北方的节气。壬子日，是北方的正位。所以其气都相应。
六腑、膈下的三脏对应中州 甲乙经在“腑”下有“及”字。“三”作“五”。（简案：“三”作“五”恐怕是传写之讹）。张景岳注解说：此膈下对应中宫。膈下，即腹中。三脏，指肝、脾、肾。六腑和三脏都在膈下腹中，所以对应中州。
其大禁，大禁（仅）涉及诸戊己日 甲乙经作“其口大禁”，是正确的。张景岳注解说：大禁，是指在太一所在之日以及所有的戊己日。大概戊己属土，虽然寄旺于四季，但实际上是中宫的辰位。所以其气相应，也像太一一样。出自《九宫八风》篇。按，太一例如冬至居住在叶蛰宫四十六天，立春居住在天留宫四十六天之类是这样。但那里只说了八宫，而没有提及中宫。这一节则是说中宫太一所在的日子。意思是在八宫太一数中，凡是遇到四季土王用事的日子，就是中宫太一的时期。只有博学的人才能纠正这一点。简案：这正好与《干凿度》郑玄注相符。王冰说：《遁甲经》说：六戊为天门，六己为地户。所以是天忌。
凡是这九者 张景岳注解说：九，指九宫。正，指正风。八正即八方正气所在，即太一的称谓。八宫确定，那么八正之气就可以候察了。
所主左右上下（仅）指天忌日 张景岳注解说：天地八正的方向，即人身气旺所在的位置。所以所主的左右上下，凡是身体有痈肿的地方，不要用所直之日进行溃破治疗，恐怕会走泄元气，触犯天忌不吉利。马云说：天忌，见于《素问·八正神明论》和《前官能》篇。按后世针灸法，最忌讳九宫尻神、九部尻神、十二部尻神。这些固然应当遵守。简案：痈疽逐日逐时的禁忌，见《甲乙经·痈疽》篇。行年血忌患痈疽，见刘涓子《鬼遗方》。
形体安乐（仅）这叫做形 嗌，各本都作“喝”。马云说：“喝”当作“嗌”。按，《素问·血气形志论》与此节相同，但那里说“病生于咽嗌”是对的，那里说“治之以百药”，这里说“甘药”是对的。那里末句说“是谓五形志也”，此节末句有缺失。简案：筋脉，《素问》作“经脉”，似是。张志聪说：“喝”当作“ ”，是错误的。
五脏之气（仅）肾主欠 马云说：这与《素问·宣明五气论》相同。
六腑之气（仅）化为水 马云说：《宣明五气论》与此大体相同。
五味 马云说：与《宣明五气论》也相同。但这里多了一句“淡入胃”。王逊说：淡附属于甘，所以淡入胃。
五并 畏，甲乙经作“饱”。注：一作“畏”。马云说：与《宣明五气论》也相同。但那里末尾有说：“虚而相并者也”。王逊说：肺在志为忧，精气并于肝则忧，是因为所胜之气乘之。多阳者多喜，心为阳脏，精气并之，所以喜。经云：神有余则笑不休。精气并于肺，则肺举而液上溢，液上溢则泣出而悲。肾在志为恐，五精气并之，其间有所胜之气乘之，所不胜侮之，所以恐。土气灌于四脏，而四脏之精气反并于脾，所以畏。这是因为脏气虚，而其余脏的精气并之，都成为病。《阴阳应象大论》说：心在志为喜，喜伤心；肾在志为恐，恐伤肾。这是有余而致病，过犹不及。
五劳 马云说：与《宣明五气论》相同。王逊说：劳，谓太过。四肢不劳，则血气不行而致病。所以上古之民，形体劳作但不疲倦，大概不可久而太过。久视损神，所以伤血。久卧则气不行，所以伤气。脾喜运动，所以久坐伤肉。久立则伤腰肾胫膝，所以伤骨。行走罢极则伤筋。这是五劳而伤五脏所主的血气筋骨。
五裁 马云说：与《宣明五气论》相同。王逊说：裁，是指斟酌适中而不可过多。五味入口，内养五脏，外濡形身，生病则嗜食，所以应当裁制。（案《素问》作“五禁”）
五发 赵府道脏正脉熊本张本，“阴病”作“以味”。马志本作“阴病发于肉”。简案：《宣明五气论》，“气”作“肉”，应当以马本为正。张注：《宣明五气》云：按《九针论》，尚有“以味发于气”一句。大概食入于阴，则长气于阳，所以味发于气。
五邪 甲乙及诸本，“巅”作“癫”。马云说：“癫”当作“颠”（头顶）。“喜”当作“善”。这与《宣明五气论》相同。因为阳气上升，所以项巅有病，如头痛眩晕等证。张志聪说：“喜”当作“善”。《宣明五气章》说：阴出之阳病善怒。
五脏 马云说：这与《宣明五气论》相同。但那里肾只说“藏精”，没提到志。《难经》兼言肾脏精与志，所以说有“七肾”的说法。
阳明（仅）出气恶血 马云说：此节与《素问·血气形志论》、本经《五音五味》篇大同小异，应当以《素问》为准。这里说的是阴阳合经，有血气多少的不同，所以刺法方面，凡是多的就泻出它，少的就厌恶泻出它。
Ma Yun's commentary: The first section of this chapter discusses the Nine Needles in detail, hence the chapter is named "Nine Needles". From the discussion on Heavenly Taboos to the end, all content pertains to what practitioners of acupuncture should know, so it is included together. All discussions on acupuncture throughout the *Neijing* do not go beyond these nine needles; truly, ten thousand words share one principle.
Originating from the number of Huangzhong (Yellow Bell): The *Diwang Shiji* records that the Yellow Emperor ordered Ling Lun to the west of Daxia and the northern foot of Kunlun Mountain to select bamboo from Jiegu Valley. Bamboo sections with uniform node spacing and consistent wall thickness were cut between two nodes and blown to simulate the pitch of the Huangzhong pipe, imitating the cry of a phoenix. There were six male pipes and six female pipes, used to establish the twelve Lü (musical pitches). The *Huainanzi* records: Numbers begin with one; one generates three; three generates all things. Thus, three months constitute a season (Shi); three times three equals nine; therefore, the Huangzhong pipe is nine cun long. The Gong tone scale is also calculated based on nine; nine times nine equals eighty-one, establishing the numerical basis of Huangzhong. The *Baihu Tongyi* records: What is Huangzhong? Huang represents the qi of harmony and centrality; Zhong means vibration. It signifies that yang qi vibrates beneath the yellow springs, stimulating the growth of all things. Zhang Jingyue commented: From one to nine, nine times nine equals eighty-one, and the numerical basis of Huangzhong arises. Huangzhong is the root of all matters; thus, the number of needles also corresponds to it, allowing for infinite variations.
The head of the needle is large and the tip is sharp: Zhang Jingyue commented: For a needle, the head must be large and the tip sharp. This is because its application is for superficial needling, aiming only to expel yang pathogenic factors. Ma Yun noted: The description of the nine needles in this section is identical to that in the *Jiuzhen Shier Yuan* chapter of the *Benjing*, the *Guanzhen* chapter, and the *Zhenjie* chapter of the *Suwen*.
The second type corresponds to Earth: The *Jia Yi Jing* adds the phrase "Earth is Earth" here.
The body of the needle is straight and the end is round: Ma Yun said: The tube is made of bamboo, and its body is straight, hence "straight" is called "tube". Zhang Jingyue commented: The Yuan Needle (Round Needle) is shaped like an egg, facilitating the guidance of qi between muscle intervals. It is likely to prevent excessive damage to muscles, which would exhaust Spleen qi; therefore, its use does not rely on sharpness but treats pathogenic factors in the intermuscular spaces.
Ensure no injury to the muscle tissue: If injured, qi will be exhausted. The *Jia Yi Jing* reads: "To drain the qi of the muscle tissue, ensuring muscles are not injured, so that pathogenic qi is exhausted."
Tumor disease: The *Jia Yi Jing* reads "Stubborn disease" (Gu Bing). Zhang Jingyue commented: "Liu" (Tumor) means "stagnation/retention". Note: Chapters such as *Jiuzhen Shier Yuan* and *Guanzhen* state that the Feng Zhen (Sharp Needle) treats stubborn diseases. Furthermore, the text below mentions "stubborn disease exhausts brightness," indicating that "Liu" is a corruption of "Gu" and should follow the *Jia Yi Jing*.
Pitch corresponds to the division of Winter and Summer: Divided at Zi and Wu hours. Zhang Jingyue commented: The number five models pitch. Pitch combines the Five Elements and corresponds to the Heavenly Stems, hence there is a division of Winter/Summer and Zi/Wu. Zhang Zhicong commented: Five is centered within the nine numbers, thus governing the division of Winter and Summer, located at Zi and Wu positions.
Pronounced like "li", sounding like "li". Shigu in his commentary on the *Book of Han* stated: Strongly curved hair is called " ".
Stars correspond to the seven orifices of humans: Zhang Jingyue commented: The number seven models stars and corresponds to the human seven orifices. By mentioning the larger seven orifices, it implies that all hollow orifices of the body are governed by this principle.
Pathogenic factors lodging in the meridians: The *Jia Yi Jing* has three characters "lodging in collaterals" under the character "meridian" and lacks the four characters "lodging in meridians and collaterals" found in the following text. The meaning flows coherently, so it should follow the *Jia Yi Jing*.
Removing the needle nourishes the healthy qi: Ma Yun said: Healthy qi recovers its true state due to this. Although pathogenic factors depart together, removing the needle can nourish healthy qi and prevent its leakage.
Wind pathogens cause deep bi-syndrome: The *Jia Yi Jing* lacks the words "Eight Winds" and "Li", and includes the character "Zhe" after "Bi". Ma Yun said: The limbs have eight major joints (thighs and arms). The empty wind of the Eight Regularities (Er Zhi, Er Fen, Si Li making Eight Regularities, corresponding to the Eight Winds of East, West, South, North, Southeast, Southwest, Northwest, Northeast) harms the human body via the Eight Winds. Zhang Jingyue commented: The number nine models wind and corresponds to the eight joints of the thighs and arms. Mentioning eight joints implies all bone joints in the body belong to this category.
Qi flow cannot exceed the joints (Guan Jian): Ma Yun said: The flow cannot exceed the major joints. Zhang Jingyue commented: When turbid pathogens overflow into the body, manifesting as wind or water-dampness, and fail to pass through joints causing stagnation and disease, a Large Needle must be used to unblock the great qi of the joints.
To make a therapeutic needle: The *Jia Yi Jing* adds the character "Large" before "Needle". Note: The *Guanzhen* chapter states: "For edema where joints cannot be unblocked, use the Large Needle." Thus, this refers to the Large Needle, also known as the Water-removing Needle.
The size of the needle is like a straight spike: The Zhao Fu edition and Zhang edition read "Small and Large" as the single character "Jian" (Spike/Tip). Note: Examining the *Jiuzhen Shier Yuan* chapter, it also reads "Jian"; it should be corrected.
Jin Needle: The *Jia Yi Jing* reads "Bu Needle" (Cloth Needle). Zhang Jingyue commented: According to records, the Jin Needle, Xu Needle, and Qi Needle are ancient names; their meanings are unclear. Note: The *Zheng Lei Ben Cao* states that the Bu Needle is a large needle used for sewing cloth.
One and a half cun long, suddenly sharpened at the end: The *Jia Yi Jing* reads "Half cun". Zhang Jingyue commented: "Cu" means tail/end. This needle body is thick, becoming gradually sharp about one and a half cun from the end. Total length is one cun six fen. Its main function is to drain yang qi, treating heat in the head and body. Note: The total length of this needle is one cun six fen. If it becomes suddenly sharp at one and a half cun, only one fen remains, which makes no sense. It is better to follow the *Jia Yi Jing* reading "Half cun". "Cu" means "sudden/violent". The construction of this needle is one cun six fen long, becoming suddenly sharp five fen from the tip. It penetrates shallowly to drain superficial yang qi. This explanation comes from the Japanese senior scholar Fang Xunyí, which I now adopt.
Straight body with an egg-shaped tip: Zhang Jingyue commented: Straight like a bamboo tube. Egg-shaped means round like an egg, sharp. This needle has a straight body and a round end, thus treating only qi in the intermuscular spaces without injuring muscles.
Pressing the pulse to obtain qi: Zhang Jingyue commented: The *Jiuzhen Shier Yuan* chapter says: "Press the pulse without sinking, to bring forth qi." This seems beneficial for tonification methods.
Feng Tie (Blade Iron): Zhang Jingyue commented: The *Jiuzhen Shier Yuan* chapter says: "Three-edged blade to treat stubborn diseases." It is likely a triangular prism needle. The statement "pressing its body" in this chapter may contain an error.
Two types of heat competing: Zhang Jingyue commented: Refers to disharmony between cold and heat, with two qi types battling each other.
Qi Needle: The *Bo Ya* states: Qi refers to colorful silk patterns.
Principles of size and length: Zhang Jingyue commented: Regarding the uses of the above nine needles, everything mentioned concerns excess pathogenic factors. Therefore, needles are not suitable for treating deficiency.
Nine Fields: Zhang Jingyue commented: These are the positions of the Eight Trigrams and Nine Palaces. Zhang Zhicong commented: They are the divisions of the Nine Provinces. Note: Examining the text below, Zhang's annotation is correct.
Left foot corresponds to Lichun (Start of Spring): The *Jia Yi Jing* reads "Left hand". Zhang Jingyue commented: This left foot corresponds to the Gen Palace, Northeast. After Lichun, it is the Northeast solar term. Yin and Chou days are the Northeast time periods. Thus, its qi corresponds to the Gen Palace. However, Qian, Kun, Gen, and Xun are the four corner palaces; Zhen, Dui, Kan, and Li are the four cardinal palaces. Earth prospers in the four seasons; thus, the four corner palaces all correspond to Wu and Ji, while the four cardinal palaces each have their own prosperity. The rest follows this pattern.
Left hypochondrium corresponds to Chunfen (Spring Equinox): In the *Jia Yi Jing*, "hypochondrium" is written as "chest". Zhang Jingyue commented: This left hypochondrium corresponds to the Zhen Palace. Left hypochondrium is due East. After Chunfen, it is the East solar term. Yi Mao day is the exact East position. Thus, its qi corresponds accordingly.
Left hand corresponds to Lixia (Start of Summer): The *Jia Yi Jing* reads "Left foot". Zhang Jingyue commented: This left hand corresponds to the Xun Palace, Southeast. After Lixia, it is the Southeast solar term. Wu Chen and Ji Si days are the Southeast time periods. Thus, its qi corresponds accordingly.
Chest, throat, and head correspond to Xiazhi (Summer Solstice): Zhang Jingyue commented: The chest is called Qi. Qi, throat, head, and crown correspond to the Li Palace, due South. After Xiazhi, it is the South solar term. Bing Wu day is the exact South position. Thus, its qi corresponds accordingly.
Right hand corresponds to Liqiu (Start of Autumn): Zhang Jingyue commented: This right hand corresponds to the Kun Palace, Southwest. After Liqiu, it is the Southwest solar term. Wu Shen and Ji You days are the Southwest time periods. Thus, its qi corresponds accordingly.
Right hypochondrium corresponds to Qiufen (Autumn Equinox): In the *Jia Yi Jing*, "hypochondrium" is written as "chest". Zhang Jingyue commented: This right hypochondrium corresponds to the Dui Palace, due West. After Qiufen, it is the West solar term. Xin You day is the exact West position. Thus, its qi corresponds accordingly.
Right foot corresponds to Lidong (Start of Winter): Zhang Jingyue commented: This right foot corresponds to the Qian Palace, Northwest. After Lidong, it is the Northwest solar term. Wu Xu and Ji Hai days are the Northwest time periods. Thus, its qi corresponds accordingly. Ni Zhongyu said: Qi moves upward from below; thus, the left foot corresponds to Lichun and the right foot to Lidong, because qi returns downward.
Lower back, buttocks, and lower orifices correspond to Dongzhi (Winter Solstice): Zhang Jingyue commented: These correspond to the Kan Palace, due North. After Dongzhi, it is the North solar term. Ren Zi day is the exact North position. Thus, its qi corresponds accordingly.
Six Fu Organs and the three Zang organs below the diaphragm correspond to the Central Region: The *Jia Yi Jing* adds "and" after "Fu". "Three" is written as "Five". (Note: "Three" as "Five" is likely a transcription error). Zhang Jingyue commented: Below the diaphragm corresponds to the Central Palace. Below the diaphragm is the abdomen. The three Zang organs are Liver, Spleen, and Kidney. Both Six Fu and Three Zang organs are located below the diaphragm in the abdomen, hence they correspond to the Central Region.
Its Great Taboo, Great Taboo (only) involves the Wu and Ji days: The *Jia Yi Jing* reads "Its mouth Great Taboo", which is correct. Zhang Jingyue commented: The Great Taboo refers to the days when Tai Yi resides and all Wu and Ji days. Wu and Ji belong to Earth; although they prosper in the four seasons, they essentially represent the Central Palace time. Thus, their qi corresponds, just like Tai Yi. This comes from the *Jiugong Bafeng* chapter. Note: Tai Yi, for example, resides in the Yezhe Palace for 46 days after Winter Solstice, and in the Tianliu Palace for 46 days after Start of Spring, etc. However, that text only mentions eight palaces and omits the Central Palace. This section discusses the days Tai Yi resides in the Central Palace. The implication is that within the Tai Yi count of the eight palaces, any day when Earth rules in the four seasons is the period of Tai Yi in the Central Palace. Only the learned can correct this. Note: This aligns with Zheng Xuan's commentary on the *Gan Zaodu*. Wang Bing said: The *Dunjia Jing* states: Six Wu are the Heavenly Gate, Six Ji are the Earthly Door. Hence, they are Heavenly Taboos.
Regarding these nine items: Zhang Jingyue commented: Nine refers to the Nine Palaces. Zheng refers to Correct Wind. The Eight Regularities are the locations of the correct qi of the eight directions, i.e., Tai Yi. Once the eight palaces are fixed, the qi of the eight regularities can be observed.
What governs left, right, upper, and lower (only) refers to Heavenly Taboo days: Zhang Jingyue commented: The directions of Heaven and Earth's eight regularities are where human qi prospers. Thus, the governed left, right, upper, and lower refer to areas where any swelling or carbuncle exists; one should not perform incision treatment on the day corresponding to that direction, lest it leak vital qi and violate the Heavenly Taboo, bringing bad luck. Ma Yun said: Heavenly Taboos are seen in the *Bazheng Shenming Lun* chapter of the *Suwen* and the *Qian Guanneng* chapter. Note: Later acupuncture methods most fear the Nine Palaces' Kaoshen, Nine Parts' Kaoshen, and Twelve Parts' Kaoshen. These must certainly be followed. Note: Daily and hourly taboos for carbuncles are seen in the *Yongju* chapter of the *Jia Yi Jing*. Blood Taboo during the annual cycle causing carbuncles is seen in Liu Juanzi's *Guiyi Fang*.
Form is comfortable (only) this is called Form: "Yi" (throat), all editions read "He" (drink/shout). Ma Yun said: "He" should be "Yi". Note: The *Xueqi Xingzhi Lun* chapter of the *Suwen* is identical to this section, but it says "diseases arise in the pharynx and throat," which is correct. It says "treat with hundred herbs," whereas here it says "sweet medicine," which is correct. The last sentence of that chapter says "this is called the Five Forms and Spirits," while the last sentence of this section is missing. Note: "Jinmai" (Sinew and Vessel) is written as "Jingmai" (Meridian and Vessel) in the *Suwen*, which seems plausible. Zhang Zhicong said: "He" should be " ", which is wrong.
Qi of the Five Zang Organs (only) Kidney governs yawning: Ma Yun said: This is identical to the *Xuanming Wuqi Lun* chapter of the *Suwen*.
Qi of the Six Fu Organs (only) transforms into water: Ma Yun said: The *Xuanming Wuqi Lun* is largely identical to this.
Five Flavors: Ma Yun said: Also identical to the *Xuanming Wuqi Lun*. But this text adds "Dan enters the Stomach". Wang Xun said: Dan attaches to Gan (Sweet), hence Dan enters the Stomach.
Five Mergings: Wei (Fear), the *Jia Yi Jing* reads "Bao" (Fullness). Annotation: One version reads "Wei". Ma Yun said: Identical to the *Xuanming Wuqi Lun*. But that chapter ends with "merging due to deficiency". Wang Xun said: Lung's emotion is sorrow; when essence and qi merge into Liver, sorrow occurs because the controlled qi attacks. Those with more Yang are more joyful; Heart is a Yang organ, so when essence and qi merge, joy results. The classic says: Excess of Shen leads to incessant laughter. When essence and qi merge into Lung, Lung rises and fluids overflow upward; overflowing fluids cause tears and sadness. Kidney's emotion is fear; when the five essences and qi merge, if there is controlled qi attacking or unconquered qi insulting, fear results. Earth qi irrigates the four Zang organs, but the essence and qi of the four Zang organs反而 merge into Spleen, hence fear. This is because Zang qi is deficient, and the essence and qi of other Zang organs merge into it, causing disease. The *Yinyang Yingxiang Da Lun* states: Heart's emotion is joy; joy injures Heart. Kidney's emotion is fear; fear injures Kidney. This is disease caused by excess; going too far is as bad as falling short.
Five Dislikes: Ma Yun said: Identical to the *Xuanming Wuqi Lun*.
Five Fluids: Ma Yun said: Identical to the *Xuanming Wuqi Lun*.
Five Labors: Ma Yun said: Identical to the *Xuanming Wuqi Lun*. Wang Xun said: Labor means excess. If limbs are not labored, blood and qi do not circulate, causing disease. Thus, ancients labored physically without fatigue, as prolonged excess is harmful. Prolonged viewing damages Shen, thus injuring Blood. Prolonged lying down stops Qi circulation, thus injuring Qi. Spleen likes movement, so prolonged sitting injels flesh. Prolonged standing injures waist, kidneys, shins, and knees, thus injuring Bone. Walking to exhaustion injures Sinews. These are the Five Labors injuring the Blood, Qi, Sinews, and Bones governed by the Five Zang organs.
Five Movements: Ma Yun said: This is the prohibition of the Five Flavors from the *Xuanming Lun*, which is more detailed than here.
Five Restraints: Ma Yun said: Identical to the *Xuanming Wuqi Lun*. Wang Xun said: Restraint means moderating to appropriateness, not consuming too much. Five flavors enter the mouth, nourishing the five Zang internally and moistening the form externally. When sick, one craves food, so restraint is necessary. (Note: *Suwen* reads "Five Prohibitions").
Five Eruptions: The Zhao Fu Daozang Zhengmai Kumamoto Zhang editions read "Yin Bing" as "Yi Wei" (By Flavor). Ma Zhi Ben reads "Yin Bing erupts in Flesh". Note: The *Xuanming Wuqi Lun* reads "Qi" as "Flesh"; Ma's version should be correct. Zhang's annotation: The *Xuanming Wuqi* says: According to the *Jiuzhen Lun*, there is also a phrase "flavor erupts in Qi". Basically, food enters Yin, generating Qi in Yang; hence flavor erupts in Qi.
Five Pathogens: The *Jia Yi Jing* and all editions read "Dian" (Epilepsy/Crazy) instead of "Dian" (Vertex/Crown). Ma Yun said: "Dian" should be "Dian" (Vertex/Crown). "Xi" should be "Shan" (Often/Good). This is identical to the *Xuanming Wuqi Lun*. Because Yang qi rises upward, diseases in the neck and vertex occur, such as headache and dizziness. Zhang Zhicong said: "Xi" should be "Shan". The *Xuanming Wuqi* chapter says: Yin emerging to Yang disease often causes anger.
Five Zang Organs: Ma Yun said: Identical to the *Xuanming Wuqi Lun*. But there, Kidney only says "stores Essence", omitting "Zhi" (Will). The *Nanjing* discusses both Kidney Essence and Will, hence the theory of "Seven Kidneys".
Five Masters: Ma Yun said: Identical to the *Xuanming Wuqi Lun*.
Yangming (only) expels Qi and dislikes Blood: Ma Yun said: This section is largely similar to the *Xueqi Xingzhi Lun* chapter of the *Suwen* and the *Wuyin Wumei* chapter of this classic, with minor differences. The *Suwen* should be considered definitive. This states that Yin and Yang combined meridians have different amounts of Blood and Qi; thus, needling practices differ: for abundance, drain it; for scarcity, avoid draining it.