（《素问·针解篇》）
帝曰∶余闻九针，上应天地四时阴阳，愿闻其方，令可传于后世以为常也。岐伯曰∶夫一天二地三人四时五音六律
七星八风九野，身形亦应之，针各有所宜，故曰九针。（九针之法，各有所宜也。）人皮应天，（包复万物，天之象也。）
人肉应地，（浓静藏物，地之象也。）人脉应人，（动静有期，盛衰有变，位于天地之中，人之象也。）人筋应时，（时主周
岁，筋束周身，应其象也。）人声应音，（音以声生，备五行也。）人阴阳合气应律，（人有六阴六阳以合天气，律之象也。）
人齿面目应星，（森罗布列，星之象也。）人出入气应风，（呼吸出入，风之象也。）人九窍三百六十五络应野。（形体周遍，
野之象也。）故一针皮，二针肉，三针脉，四针筋，五针骨，六针调阴阳，七针益精，八针除风，九针通九窍，除三百六
十五节气，此之谓各有所主也。（此结上文九针之用，各有所宜也。）人心意应八风，（此下复明上文不尽之义也。人之心
意多变，天之八风无常，故相应也。）人气应天，（气属阳而营运不息，故应天。）人发齿耳目五声应五音六律，（发之多，
齿之列，耳之聪，目之明，五声之抑扬清浊，皆纷纭不乱，各有条理，故应五音六律。）人阴阳脉血气应地。（人阴阳脉
血气之行于肉中，亦犹经水之在土也，故应于地。）人肝目应之九九窍三百六十五人一以观动静天二以候五色七星应之以
候发母泽五音一以候宫商角征羽六律有余不足应之二地一以候高下有余九野一节俞应之以候闭节三人变一分人候齿泄多
血少十分角之变五分以候缓急六分不足三分寒关节第九分四时人寒温燥湿四时一应之以候相反一四方各作解。（此一百
二十九字，古经蠹简，义理残缺，必有遗误，不敢强解。）
（《素问·针解篇》）
黄帝说：我听说九针，上应天地四时阴阳的变化，希望听听它的原理，以便流传后世作为常法。岐伯说：所谓一天、二地、三人、四时、五音、六律、七星、八风、九野，人的身形也与之相应，九针各有其适宜的治疗范围，所以称为九针。（九针之法，各有其适宜的适应症。）人的皮肤对应天，（天包被万物，是天的象征。）人的肌肉对应地，（地厚重宁静以储藏万物，是地的象征。）人的血脉对应人，（人有动静有规律，盛衰有变化，位于天地之间，是人的象征。）人的筋脉对应四时，（四时主宰一周年，筋脉束裹周身，与其象征相应。）人的声音对应五音，（五音由声音产生，具备五行之理。）人的阴阳合气对应六律，（人有六阴六阳之气以合天气，是六律的象征。）人的牙齿面目对应七星，（排列森罗密布，如星辰分布，是星的象征。）人的呼吸出入对应八风，（呼吸的进出，是风的象征。）人的九窍和三百六十五络脉对应九野。（形体周遍全身，是九野的象征。）所以第一针用于皮肤，第二针用于肌肉，第三针用于血脉，第四针用于筋脉，第五针用于骨骼，第六针调理阴阳，第七针补益精气，第八针祛除风邪，第九针疏通九窍，祛除三百六十五节气的病邪，这就叫做各有所主。（这是总结上文九针的作用，说明各有所宜。）人的心意对应八风，（这下面进一步阐明上文未尽的含义。人的心意多变，天上的八风无常，所以相应。）人气对应天，（气属阳而运行不息，所以应天。）人的头发、牙齿、耳朵、眼睛和五种声音对应五音六律，（头发多，牙齿列，耳聪目明，五种声音的高低清浊，都纷繁有序不乱，各有条理，所以对应五音六律。）人的阴阳脉血气对应地。（人的阴阳脉血气运行于肌肉之中，也如同河水在土壤中一样，所以应于地。）人的肝脏和眼睛对应“九九”之数，九窍和三百六十五穴与人相应，用以观察动静；天之二数以候五色；七星应之以候发病之源；五音一以候宫商角徵羽；六律有余不足应之；地之一以候高下有余；九野一节俞应之以候闭节；三人变一分人候齿泄多血少十分角之变五分以候缓急六分不足三分寒关节第九分四时人寒温燥湿四时一应之以候相反一四方各作解。（这一百二十九字，出自古代经书的蛀简，义理残缺，必有遗漏错误，不敢强行解释。）
(Su Wen, Chapter on the Explanation of Acupuncture)
The Yellow Emperor said: I have heard that the Nine Needles correspond to Heaven, Earth, the Four Seasons, and Yin-Yang. I wish to hear their principles so that they may be passed down to future generations as a standard practice. Qibo replied: There is Heaven One, Earth Two, Man Three, Four Seasons, Five Tones, Six Pitch-pipes, Seven Stars, Eight Winds, and Nine Regions; the human body also corresponds to these. Each of the Nine Needles has its specific indications, hence they are called the Nine Needles. (The method of the Nine Needles has specific indications for each.) Human skin corresponds to Heaven, (Heaven envelops all things, representing the image of Heaven.) Human flesh corresponds to Earth, (Earth is thick and quiet, storing things, representing the image of Earth.) Human vessels correspond to Man, (Man has regular movement and rest, with waxing and waning, located between Heaven and Earth, representing the image of Man.) Human sinews correspond to the Four Seasons, (The seasons govern the annual cycle, and sinews bind the whole body, corresponding to this image.) Human voice corresponds to the Five Tones, (Tones arise from voice and encompass the Five Elements.) The combined Qi of Human Yin and Yang corresponds to the Six Pitch-pipes, (Humans possess six Yin and six Yang to harmonize with Heavenly Qi, representing the image of pitch-pipes.) Human teeth and facial features correspond to the Seven Stars, (Arranged densely and scattered, like stars in the sky, representing the image of stars.) Human respiration (inhalation and exhalation) corresponds to the Eight Winds, (Breathing in and out represents the image of wind.) The nine orifices and three hundred sixty-five collaterals of humans correspond to the Nine Regions. (The form pervades the whole body, representing the image of the Nine Regions.) Therefore, the first needle treats the skin, the second needle treats the flesh, the third needle treats the vessels, the fourth needle treats the sinews, the fifth needle treats the bones, the sixth needle regulates Yin and Yang, the seventh needle benefits Jing (Essence), the eighth needle dispels Wind, and the ninth needle unblocks the nine orifices and eliminates pathogenic factors from the three hundred sixty-five joints. This is what is meant by "each having its specific domain." (This concludes the usage of the Nine Needles mentioned above, indicating that each has its appropriate application.) Human intention corresponds to the Eight Winds, (Hereinafter further clarifying the incomplete meaning of the previous text. Human intention is variable, just as the Eight Winds of Heaven are unpredictable, thus they correspond.) Human Qi corresponds to Heaven, (Qi belongs to Yang and circulates ceaselessly, thus corresponding to Heaven.) Human hair, teeth, ears, eyes, and the five vocal tones correspond to the Five Tones and Six Pitch-pipes, (Hair is abundant, teeth are aligned, ears are acute, eyes are clear, and the five tones vary in pitch and clarity without chaos, each having order, thus corresponding to the Five Tones and Six Pitch-pipes.) Human Yin-Yang vessels, blood, and Qi correspond to Earth. (The circulation of Yin-Yang vessels, blood, and Qi within the flesh is akin to water flowing in soil, thus corresponding to Earth.) The liver and eyes of humans correspond to the number "nine-nine"; the nine orifices and three hundred sixty-five acupoints correspond to humans, used to observe movement and stillness; Heaven Two is used to inspect the five colors; the Seven Stars correspond to it to inspect the origin of disease onset; the Five Tones are used to inspect Gong, Shang, Jue, Zhi, and Yu; the Six Pitch-pipes' excess and deficiency correspond to it; Earth One is used to inspect high and low excess; the Nine Regions and joint acupoints correspond to it to inspect joint obstruction; Man Three changes into one part to inspect teeth, where excessive discharge indicates much blood and little blood, ten parts of Jue variation, five parts to inspect slackness and urgency, six parts deficiency, three parts cold affecting joints, the ninth part the Four Seasons, human cold, warmth, dryness, and dampness, the Four Seasons one to inspect opposition, one four directions each making an explanation. (These one hundred twenty-nine characters come from ancient worm-eaten bamboo slips of the classics; the principles are incomplete, and there must be omissions and errors. I dare not force an interpretation.)