（《灵枢·九针十二原篇》《九针论》）
岐伯曰∶九针之名，各不同形（《灵枢·九针十二原篇》）。）
一曰 针，长一寸六分。 针者，头大末锐，去泻阳气。（九针详注见下文。 音谗。）
二曰圆针，长一寸六分。圆针者，针如卵形，揩摩分间，不得伤肌肉，以泻分气。（揩，丘皆切。）
三曰 针，长三寸半。 针者，锋如黍粟之锐，主按脉勿陷，以致其气。（ 音低。）
四曰锋针，长一寸六分。锋针者，刃三隅，以发痼疾。
五曰铍针，长四寸，广二分半。铍针者，末如剑锋，以取大脓。（铍音披。）
六曰圆利针，长一寸六分。圆利针者，大如 ，且圆且锐，中身微大，以取暴气。（暴气，痹气之暴发也。 ，厘同，
又音毛。）
七曰毫针，长三寸六分。毫针者，尖如蚊虻喙，静以徐往，微以久留之而养，以取痛痹。（喙音晦。）
八曰长针，长七寸。长针者，锋利身薄，可以取远痹。
九曰大针，长四寸。大针者，尖如挺，其锋微圆，以泻机关之水也。（挺，题顶、梯顶二切。）九针毕矣。
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？（灵枢九针论。）岐伯曰∶九针
者，天地之大数也，始于一而终于九。（一九详义，又见脉色类五。）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。（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。黄钟详义见《附翼》二卷。）
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，必以大其
头而锐其末，令无得深入而阳气出。（此下皆详明九针之义。一者法天，法于阳也。人之五脏，惟肺最高而复于脏腑之上，
其象应天，其合皮毛，亦属乎阳。故治 针，必大其头、锋其末，盖所用在浅，但欲出其阳邪耳。）
二者地也，人之所以应土者肉也。故为之治针，必筒其身而圆其末，令无得伤肉分，伤则气得竭。（二者法地，地之
应人者在肉。故治圆针，必筒其身、圆其末，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。筒音筒。）
三者人也，人之所以成生者血脉也。故为之治针，必大其身而圆其末，令可按脉勿陷，以致其气，令邪气独出。（三
者法人，人之生成在于血脉。故治 针，必大其身、圆其末，用在按脉致气以出其邪，而不欲其过深，陷于血脉之分也。）
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，必筒其身而锋其末，令可以泻热出血而痼病
竭。（四者法时，应在时气瘤邪而为病也。瘤者，留也。故治针必筒其身、锋其末，因其直壮而锐，故可以泻热出血而取
雍痼之疾。）
五者音也，音者冬夏之分，分于子午，阴与阳别，寒与热争，两气相抟，合为痈脓者也。故为之治针，必令其末如
剑锋，可以取大脓。（五以法音，音者合五行而应天干，故有冬夏子午之分。治以铍针，必令其末如剑锋，用在治寒热，
取大脓，以平阴阳之气也。）
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 ，且圆且锐，中
身微大，以取暴气。（六以法律，律应四时十二支而合于人之十二经脉。今虚邪客于经络而为暴痹者，治以圆利针，必令
尖如 ，且圆且锐，中身微大，其用在利，故可以取诸经暴痹之气。痹义详疾病六十七。）
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。（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。
治以毫针，令尖如蚊虻喙，盖用在微细徐缓，渐散其邪，以养真气，故可以取寒热痛痹，浮浅之在络者。）
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理之间为深痹也。故为之治针，必
长其身、锋其末，可以取深邪远痹。（八以法风，而合于人之股肱八节，言八节则通身骨节皆其属也。凡虚风之深入者，
必内舍于骨解腰脊节凑之间，故欲取深邪远痹者，必为大针以治之也。）
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
尖如挺，其锋微圆，以取大气之不能过于关节者也。（九以法野，野以应人之周身。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，大气通则淫邪行矣。尖如挺者，言其粗且巨也。身形应九野，详经
络类三十五，仍有图在《图翼》四卷。）
黄帝曰∶针之长短有数乎？（此下复明九针大小之数也。）岐伯曰∶一曰 针者，取法于巾针，去末寸半卒锐之，长
一寸六分，主热在头身也。（ ，锐也。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。按∶巾针、絮针、綦针等制，必古针名也，未详其议。）
二曰圆针，取法于絮针，筒其身而卵其锋，长一寸六分，主治分间气。（筒，如竹筒也。卵，圆如卵锐也。此针直其
身、圆其末，故但治分间之气，而不使伤其肌肉也。）
三曰 针，取法于黍粟之锐，长三寸半，主按脉取气令邪出。（黍粟之锐，圆而微尖也。此云按脉取气，前文曰按脉
勿陷以致其气，盖利于用补者也。）
四曰锋针，取法于絮针，筒其身，锋其末，长一寸六分，主痈热出血。（上文《九针十二原》篇云∶刃三隅，以发痼
疾。盖三棱者也。本篇言筒其身者，似或有误。）
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。（取法剑锋，言阔大也。两热争者，言寒热不
调，两气相搏也。）
六曰圆利针，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。（毛之强者曰 ，取法
于者，用其细健，可稍深也。）
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，其锋微圆，长四寸，主取大气不出关节者也。（以上九针，有图在《图翼》四卷。）针形毕
矣，此九针大小长短法也。（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，从可知矣。）
岐伯说：九种针的名称，各自具有不同的形状。（出自《灵枢·九针十二原篇》）
第一种是镵针（Chan Zhen, 头大末锐的针），长一寸六分。镵针的特点是针头大、针尾尖，用于泻除阳分之邪气。（关于九针的详细注释见下文。读音同“谗”。）
第二种是圆针（Yuan Zhen, 卵形按摩针），长一寸六分。圆针的形状像蛋一样，用于在肌肉间隙进行揩摩，不能损伤肌肉，用以泻除分肉间的邪气。（“揩”字的读音为丘皆切。）
第三种是鍉针（Di Zhen, 黍粟状按压针），长三寸半。鍉针的锋刃像黍米或粟米那样尖锐，主要用于按压经脉而不陷入深处，以引导正气。（读音同“低”。）
第四种是锋针（Feng Zhen, 三棱针），长一寸六分。锋针有三个刃面，用于治疗久治不愈的陈旧性疾病。
第五种是铍针（Pi Zhen, 剑形排脓针），长四寸，宽二分半。铍针的末端像剑锋一样，用于刺破排出大量脓液。（“铍”字读音同“披”。）
第六种是圆利针（Yuanli Zhen, 圆而锋利的针），长一寸六分。圆利针的大小如同牦牛毛，既圆又尖，针身中部略微粗大，用于祛除暴发性邪气。（暴气，指痹气的突然发作。牦牛毛的“毳”，与“厘”字相通，又读作“毛”。）
第七种是毫针（Hao Zhen, 细如毫毛的针），长三寸六分。毫针的尖端像蚊子或虻虫的口器，操作时要安静缓慢地进针，轻微地长时间留针以滋养经气，用于治疗疼痛性痹证。（“喙”字读音同“晦”。）
第八种是长针（Chang Zhen, 细长的针），长七寸。长针的特点是锋利且针身薄，可以治疗深部的远端痹证。
第九种是大针（Da Zhen, 粗大的针），长四寸。大针的尖端像挺（一种粗大的针具），其锋刃微微圆润，用于泻除关节腔内的水湿邪气。（“挺”字的读音为题顶、梯顶二切。至此，九针介绍完毕。）
黄帝说：我从夫子那里听闻了九针的知识，内容众多且博大精深，但我仍然未能完全领悟，冒昧请问：九针是如何产生的？因何而得名？（出自《灵枢·九针论》）
岐伯说：九针体现了天地的大数，起始于一而终结于九。（关于一到大数的详细含义，又在脉色类第五部分提及。）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。
黄帝问：用针来对应九这个数目，是怎么回事呢？
岐伯说：圣人确立天地之数，以一为基础乘以九，从而确立了九野的概念。九再乘以九，九九八十一，由此产生了黄钟律管的基数，用针来对应这些数理。（从一到九，九九八十一得出黄钟之数；黄钟是万事的根本，所以针的数量也顺应它而变化无穷。黄钟的详细含义见《附翼》第二卷。）
第一对应天。天属于阳，五脏中应天的是肺，肺是五脏六腑的华盖。皮毛是肺的外合，属于人体的阳分。因此制作这种针（镵针），必须让它的头大且末端尖锐，使其不能深入体内，从而引出阳分之邪气。（以下详细阐明九针的含义。第一针效法天，效法于阳。人的五脏中，只有肺位置最高，位于脏腑之上，其形象对应天，外合皮毛，也归属于阳。因此治疗时用的镵针，必须头大、末端锋利，因为作用部位浅，只想引出阳邪罢了。）
第二对应地。人身体中对应土的是肌肉。因此制作这种针（圆针），必须使针身直筒状且末端圆润，使其不能损伤肌肉组织，如果损伤了，就会使脾气衰竭。（第二针效法地，地对应人体的是肉。因此治疗用的圆针，必须针身直、末端圆，针形像蛋一样，利于疏导分肉间的邪气。大概是因为担心过度损伤肌肉导致脾气枯竭，所以用法不在于尖锐，而是主治分肉间的邪气。“筒”字读音同“筒”。）
第三对应人。人之所以能生存，在于血脉。因此制作这种针（鍉针），必须使针身宽大且末端圆润，使其能够按压经脉而不陷入深处，以引导正气，令邪气单独排出。（第三针效法人，人的生成在于血脉。因此治疗用的鍉针，必须针身大、末端圆，作用在于按压经脉、引导正气以排出邪气，不希望其过深，陷入血脉之中。）
第四对应时。时是指四季中的八风邪气客居于经络之中，形成瘤病（此处指积聚滞留之病）。因此制作这种针（锋针），必须使针身直筒状且末端锋利，使其能够泻热出血，从而使陈旧性疾病枯竭。（第四针效法时，对应时气瘤邪致病。瘤，即留滞之意。因此治疗用的锋针，必须针身直、末端锋利，凭借它的直壮和锐利，所以可以泻热出血，取走壅滞陈旧的疾病。）
第五对应音。音代表冬夏之分，区分于子午之时，阴与阳有别，寒与热相争，两气相互搏结，合而为痈脓。因此制作这种针（铍针），必须让它的末端像剑锋一样，可以刺破排出大量脓液。（第五针效法音，音结合五行对应天干，所以有冬夏子午之分。治疗使用铍针，必须让末端像剑锋，作用在于治疗寒热，排出大量脓液，以平抑阴阳之气。）
第六对应律。律用来调和阴阳四时，并配合十二经脉，虚邪客居经络而导致暴发性痹证。因此制作这种针（圆利针），必须让尖端像牦牛毛那样，既圆又尖，针身中部略微粗大，用以祛除暴发性邪气。（第六针效法律，律对应四时十二地支并与人的十二经脉相合。如今虚邪客居经络导致暴痹者，治疗使用圆利针，必须让尖端像牦牛毛，既圆又尖，针身中部略大，其作用在于便利，所以可以祛除各条经络的暴痹之气。痹证的含义详见疾病类第六十七。）
第七对应星。星对应人的七窍，邪气客居经络，形成痛痹，停留于经络之中。因此制作这种针（毫针），让尖端像蚊子或虻虫的口器，安静地缓慢进针，轻微地长时间留针，借由正气的作用，真邪之气一同外出，出针后以滋养正气。（第七针效法星，并对应人的七窍。列举七窍中较大的来说，则全身的空窍都受其主司。治疗使用毫针，让尖端像蚊虻口器，大概是因为作用在于微细徐缓，逐渐消散邪气，以滋养真气，所以可以治疗寒热痛痹，以及浮浅位于络脉的病证。）
第八对应风。风对应人的股肱八节。八正之时的虚风侵袭人体，内舍于骨解、腰脊、节腠理之间，形成深部的痹证。因此制作这种针（长针），必须使针身长、末端锋利，可以祛除深部的邪气和远端的痹证。（第八针效法风，并对应人的股肱八节，说到八节则通身的骨节都属于这一范畴。凡是虚风深入者，必然内舍于骨缝、腰脊、节凑之间，所以想要祛除深邪远痹者，必须用长针来治疗。）
第九对应野。野对应人的关节缝隙和皮肤之间。淫邪流溢于全身，像风水病的状态，但流动不能越过关节大节。因此制作这种针（大针），让尖端像挺，其锋刃微微圆润，用以祛除大气（指水湿邪气）不能通过关节的情况。（第九针效法野，野对应人的周身。凡是淫邪流溢于肌体，化为风或水，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，大气通畅则淫邪得以运行。尖端像挺，是说它粗大。身形对应九野，详见经络类第三十五，仍有图在《图翼》第四卷。）
岐伯说：第一种是镵针，取法于巾针，距离末端一寸半处逐渐变锐利，全长一寸六分，主治头部和身体的热证。（“ ”意为锐利。“卒”意为尾部。此针针身较大，靠近末端约一寸半处逐渐变锐，共长一寸六分，主要泻除阳气，所以治疗头身热证。按：巾针、絮针、綦针等制式，必定是古代的针名，具体不详。）
第二种是圆针，取法于絮针，针身直筒状，末端呈卵圆形，长一寸六分，主治分肉间的邪气。（“筒”，像竹筒一样。“卵”，圆如卵且锐利。此针身体直、末端圆，所以只治疗分肉间的邪气，而不使肌肉受伤。）
第三种是鍉针，取法于黍粟的锐利程度，长三寸半，主治按压经脉以获取正气，令邪气排出。（黍粟的锐利，指圆而微尖。这里说按压经脉获取正气，前文说按压经脉不陷入以引导正气，大概有利于补法。）
第四种是锋针，取法于絮针，针身直筒状，末端锋利，长一寸六分，主治痈肿热盛出血。（上文《九针十二原》篇说：刃有三隅，用以发散陈旧疾病。大概是三棱针。本篇说针身直筒，似乎可能有误。）
第五种是铍针，取法于剑锋，宽二分半，长四寸，主治大型痈脓、寒热相争的病证。（取法剑锋，指宽阔巨大。两热争，指寒热不调，两气相搏。）
第六种是圆利针，取法于牦牛毛针，末端略微粗大，针身反而细小，使其可以深入体内，长一寸六分，主治痈痹。（强壮的毛发称为“ ”，取法于牦牛毛，利用其细健的特点，可以稍微深入。）
第七种是毫针，取法于毫毛，长一寸六分，主治寒热痛痹在络脉的病证。
第八种是长针，取法于綦针，长七寸，主治深邪远痹。
第九种是大针，取法于锋针，其锋刃微微圆润，长四寸，主治大气不出关节的病证。（以上九针，有图在《图翼》第四卷。针的形制已全部说明，这就是九针大小长短的法度。[按：以上九针的用途，凡所治疗的都是有余的实邪，那么针就不适宜治疗虚证，由此可知。]）
(From *Lingshu: Jiuzhen Shieryuan Pian* and *Jiuzhen Lun*)
Qibo stated: The names of the Nine Needles each correspond to different shapes. (From *Lingshu: Jiuzhen Shieryuan Pian*.)
The first is the Chan Needle (Chan Zhen, a needle with a large head and sharp tip), one cun and six fen in length. The characteristic of the Chan Needle is that its head is large and its tip is sharp, used to drain Yang pathogenic factors. (Detailed notes on the Nine Needles are provided below. Pronunciation same as "chan".)
The second is the Yuan Needle (Yuan Zhen, an oval-shaped massage needle), one cun and six fen in length. The shape of the Yuan Needle is like an egg; it is used for rubbing between muscle intervals without damaging the muscles, to drain pathogenic Qi from the intermuscular spaces. (The pronunciation of "kai" is qiu jie qie.)
The third is the Di Needle (Di Zhen, a millet-grain shaped pressing needle), three cun and half a cun in length. The tip of the Di Needle is sharp like millet or broomcorn grains; it is mainly used to press upon the vessels without sinking deeply, to guide Zheng Qi (Upright Qi). (Pronunciation same as "di".)
The fourth is the Feng Needle (Feng Zhen, a three-edged needle), one cun and six fen in in length. The Feng Needle has three edges and is used to treat chronic, entrenched diseases.
The fifth is the Pi Needle (Pi Zhen, a sword-like drainage needle), four cun in length and two-and-a-half fen in width. The end of the Pi Needle is like the edge of a sword, used to puncture and drain large amounts of pus. (Pronunciation same as "pi".)
The sixth is the Yuanli Needle (Yuanli Zhen, a round and sharp needle), one cun and six fen in length. The Yuanli Needle is as thick as yak hair, being both round and sharp, with the middle part of the shaft slightly larger, used to remove sudden-onset pathogenic factors. (Sudden-onset Qi refers to the acute attack of Bi syndrome. The character for yak hair, "cui", is interchangeable with "li", and also pronounced as "mao".)
The seventh is the Hao Needle (Hao Zhen, a fine hair-like needle), three cun and six fen in length. The tip of the Hao Needle is like the proboscis of a mosquito or horsefly; insertion should be quiet and slow, retained lightly for a long time to nourish Jing Qi (Nutritive Qi), used to treat painful Bi syndrome. (Pronunciation same as "hui".)
The eighth is the Chang Needle (Chang Zhen, a long needle), seven cun in length. The Chang Needle is characterized by being sharp and having a thin shaft, capable of treating deep-seated and distant Bi syndromes.
The ninth is the Da Needle (Da Zhen, a large needle), four cun in length. The tip of the Da Needle is like a "ting" (a type of coarse needle), with a slightly rounded edge, used to drain water-dampness from the joints. (Pronunciation of "ting" is ti ding or ti ding qie. Thus, the Nine Needles are completed.)
Yellow Emperor said: I have heard of the Nine Needles from you, Master; they are numerous and profound, yet I still cannot fully comprehend them. I dare to ask: How did the Nine Needles originate? On what basis do they derive their names? (From *Lingshu: Jiuzhen Lun*.)
Qibo replied: The Nine Needles reflect the great numbers of Heaven and Earth, starting from One and ending at Nine. (For detailed meanings of One through Nine, see Pulse and Color Category, Part Five.) Therefore, it is said: The first corresponds to Heaven, the second to Earth, the third to Humanity, the fourth to the Four Seasons, the fifth to Musical Tones, the sixth to Pitch Pipes, the seventh to Stars, the eighth to the Eight Winds, and the ninth to the Nine Provinces.
Yellow Emperor asked: How does acupuncture correspond to the number Nine?
Qibo replied: When the Sages established the numbers of Heaven and Earth, they multiplied One by Nine, thus establishing the concept of the Nine Fields. Nine multiplied by nine equals eighty-one, from which the number of Huangzhong (the fundamental pitch pipe) originates. Acupuncture needles correspond to these numerical principles. (From One to Nine, nine times nine yields eighty-one, generating the number of Huangzhong; Huangzhong is the root of all things, so the number of needles follows suit, allowing for infinite variations. For detailed meaning of Huangzhong, see *Fu Yi*, Volume Two.)
One corresponds to Heaven. Heaven belongs to Yang. Among the Five Viscera, the Lung corresponds to Heaven; the Lung is the canopy of the Five Viscera and Six Fu Organs. Skin and Hair are the exterior correspondence of the Lung and belong to the Yang aspect of the human body. Therefore, this needle (Chan Needle) must be made with a large head and a sharp tip, ensuring it does not penetrate deeply, thereby allowing Yang pathogenic factors to exit. (Hereafter, the meanings of the Nine Needles are explained in detail. The first needle corresponds to Heaven, modeling Yang. Among the five viscera, only the Lung is highest, located above the other viscera and fu organs, its form corresponding to Heaven, its exterior correspondence being skin and hair, also belonging to Yang. Thus, when treating with the Chan Needle, the head must be large and the tip sharp, because its application is superficial, aiming only to expel Yang pathogens.)
Two corresponds to Earth. In humans, flesh corresponds to Earth. Therefore, this needle (Yuan Needle) must have a cylindrical shaft and a rounded tip, ensuring it does not damage the muscle tissue; if damaged, the Spleen Qi would be exhausted. (The second needle corresponds to Earth; Earth corresponds to flesh in humans. Thus, for the Yuan Needle used in treatment, the shaft must be straight and the tip round, shaped like an egg, facilitating guidance in the intermuscular spaces. This is to avoid excessive damage to muscles which would exhaust Spleen Qi; hence, its utility lies not in sharpness but in treating pathogenic Qi between the muscles. "Tong" is pronounced as "tong".)
Three corresponds to Humanity. Human life depends on Blood and Vessels. Therefore, this needle (Di Needle) must have a broad shaft and a rounded tip, allowing it to press upon the vessels without sinking too deeply, to guide Zheng Qi (Upright Qi) and allow pathogenic factors to exit alone. (The third needle corresponds to Humanity; human generation lies in blood vessels. Thus, for the Di Needle used in treatment, the shaft must be large and the tip round, functioning by pressing vessels and guiding Qi to expel pathogens, avoiding excessive depth into the blood vessel layer.)
Four corresponds to Time. Time refers to the Eight Winds of the four seasons invading the meridians, causing tumor-like accumulations (stagnant diseases). Therefore, this needle (Feng Needle) must have a cylindrical shaft and a sharp tip, enabling it to drain heat and bleed to resolve entrenched diseases. (The fourth needle corresponds to Time, relating to seasonal wind pathogens causing disease. "Liu" means stagnation. Thus, for the Feng Needle used in treatment, the shaft must be straight and the tip sharp, leveraging its straightness and sharpness to drain heat, induce bleeding, and remove stagnant, chronic conditions.)
Five corresponds to Musical Tones. Tones represent the division of Winter and Summer, distinguished by Zi and Wu hours, where Yin and Yang differ, and Cold and Heat contend; the two energies struggle and combine to form carbuncles and pus. Therefore, this needle (Pi Needle) must have an end like a sword edge, capable of draining large amounts of pus. (The fifth needle corresponds to Tones; tones combine with the Five Elements and correspond to Heavenly Stems, hence the division of Winter/Summer and Zi/Wu. Treatment uses the Pi Needle, requiring the end to be like a sword edge, applied to treat cold-heat conflicts and drain pus to balance Yin and Yang energies.)
Six corresponds to Pitch Pipes. Pitch pipes regulate Yin and Yang across the four seasons and align with the Twelve Meridians; deficient evil invades the meridians causing sudden Bi syndrome. Therefore, this needle (Yuanli Needle) must have a tip like yak hair, being both round and sharp, with the middle of the shaft slightly larger, to remove sudden-onset pathogenic factors. (The sixth needle corresponds to Pitch Pipes; pitch pipes correspond to the four seasons and twelve Earthly Branches, aligning with the human Twelve Meridians. Now, when deficient evil invades meridians causing sudden Bi, treatment uses the Yuanli Needle, requiring the tip to be like yak hair, round and sharp, with a slightly larger mid-shaft. Its function is efficiency, thus it can remove sudden Bi Qi from various meridians. See Disease Category, Part Sixty-Seven for the meaning of Bi.)
Seven corresponds to Stars. Stars correspond to the Seven Orifices of humans; evil resides in the meridians, causing painful Bi, lodging in the collaterals. Therefore, this needle (Hao Needle) must have a tip like a mosquito or horsefly proboscis, inserted quietly and slowly, retained lightly for a long time; relying on Zheng Qi, both true and pathogenic Qi move out together, and upon withdrawal, the body is nourished. (The seventh needle corresponds to Stars, aligning with the Seven Orifices. Speaking of the major orifices, all hollow spaces in the body are governed. Treatment uses the Hao Needle, with a tip like a mosquito/horsefly proboscis, functioning subtly and slowly to gradually dissipate pathogens and nourish True Qi, thus treating cold-heat painful Bi and shallow collateral disorders.)
Eight corresponds to Wind. Wind corresponds to the eight joints of the thighs and arms. Deficient winds from the eight directions injure humans, lodging internally in bone gaps, waist, spine, and joint clefts, causing deep Bi syndrome. Therefore, this needle (Chang Needle) must have a long shaft and a sharp tip, capable of removing deep pathogens and distant Bi. (The eighth needle corresponds to Wind, aligning with the eight joints of the thighs and arms; mentioning eight joints implies all skeletal joints belong to this category. Whenever deficient wind penetrates deeply, it lodges in bone gaps, waist, spine, and joint clefts. Thus, to remove deep pathogens and distant Bi, the Chang Needle must be used.)
Nine corresponds to the Wilds (Provinces). The Wilds correspond to the joints and skin intervals of humans. Profuse evil flows throughout the body, resembling wind-water pathology, but cannot pass beyond the major joints. Therefore, this needle (Da Needle) must have a tip like a "ting", with a slightly rounded edge, to remove large amounts of Qi (water-dampness) that cannot pass through the joints. (The ninth needle corresponds to the Wilds, matching the entire human body. Whenever profuse evil flows into the musculature, becoming wind or water, failing to pass joints and causing stagnation, the Da Needle must be used to unblock the large Qi of the joints. Once large Qi flows freely, profuse evil moves. "Tip like ting" refers to its coarseness and bulk. Body forms correspond to the Nine Fields, see Meridian Category, Part Thirty-Five; diagrams are in *Tu Yi*, Volume Four.)
Yellow Emperor asked: Are there fixed measurements for the lengths of needles? (Hereafter, the sizes and quantities of the Nine Needles are clarified again.)
Qibo replied: The first is the Chan Needle, modeled after the Jin Needle, tapering sharply from one-and-a-half cun from the tip, with a total length of one cun and six fen, primarily treating heat in the head and body. (" " means sharp. "Cui" means tail. This needle has a large shaft, tapering sharply for about one-and-a-half cun near the tip, totaling one cun and six fen. It primarily drains Yang Qi, thus treating heat in the head and body. Note: Names such as Jin Needle, Xu Needle, and Qi Needle are likely ancient needle types, details unknown.)
The second is the Yuan Needle, modeled after the Xu Needle, with a cylindrical shaft and an egg-shaped tip, one cun and six fen in length, primarily treating Qi in the intermuscular spaces. ("Tong" means like a bamboo tube. "Luan" means round like an egg and sharp. This needle has a straight body and round tip, thus only treating Qi in intermuscular spaces without damaging muscles.)
The third is the Di Needle, modeled after the sharpness of millet grains, three cun and half a cun in length, primarily used to press vessels to extract Qi and expel pathogens. (The sharpness of millet grains is round and slightly pointed. Here it says pressing vessels to extract Qi; the previous text said pressing vessels without sinking to guide Qi, implying a benefit for tonification.)
The fourth is the Feng Needle, modeled after the Xu Needle, with a cylindrical shaft and a sharp tip, one cun and six fen in length, primarily treating carbuncle heat and bleeding. (In the previous *Lingshu: Jiuzhen Shieryuan Pian*, it states: "Three-edged blade to release entrenched diseases," indicating a triangular shape. This text mentions a cylindrical shaft, which may contain an error.)
The fifth is the Pi Needle, modeled after the sword edge, two-and-a-half fen wide and four cun long, primarily treating large carbuncles/pus and conflicting heat/cold. (Modeled after the sword edge indicates breadth and size. Conflicting heat/cold refers to disharmony between cold and heat, with two energies clashing.)
The sixth is the Yuanli Needle, modeled after the Cui Needle, with a slightly larger tip and a smaller shaft, allowing deeper insertion, one cun and six fen in length, primarily treating carbuncles and Bi. (Strong hair is called "Cui". Modeled after Cui utilizes its fineness and robustness for slightly deeper insertion.)
The seventh is the Hao Needle, modeled after fine hair, one cun and six fen in length, primarily treating cold-heat painful Bi in the collaterals.
The eighth is the Chang Needle, modeled after the Qi Needle, seven cun in length, primarily treating deep pathogens and distant Bi.
The ninth is the Da Needle, modeled after the Feng Needle, with a slightly rounded tip, four cun in length, primarily treating large Qi trapped outside the joints. (Above are the Nine Needles; diagrams are in *Tu Yi*, Volume Four. The forms of the needles are now complete; this describes the method for the sizes and lengths of the Nine Needles. [Note: Regarding the applications of the above Nine Needles, all treatments mentioned address excess pathogenic factors. Thus, needles are not suitable for treating deficiency, which can be inferred.])