本篇大意已见刺要论篇中，而此更以刺齐名篇者，齐者一也，刺有一定之则，不可过，不可不及，盖专论
刺法之准则也。
黄帝问曰∶愿闻刺浅深之分。（谓皮肉筋脉骨之分位也。）岐伯对曰∶刺骨者无伤筋，刺筋者无伤肉，刺
肉者无伤脉，刺脉者无伤皮；刺皮者无伤肉，刺肉者无伤筋，刺筋者无伤骨。帝曰∶余未知其所谓，愿闻其解。
岐伯曰∶刺骨无伤筋者，针至筋而去，不及骨也。刺筋无伤肉者，至肉而去，不及筋也。刺肉无伤脉者，至脉
而去，不及肉也。刺脉无伤皮者，至皮而去，不及脉也。（按∶新校正云∶“详此谓刺浅不至所当刺之处也，
下文则诫其太深也。”）所谓刺皮无伤肉者，病在皮中，针入皮中，无伤
肉也。刺肉无伤筋者，过肉中筋也。刺筋无伤骨者，过筋中骨也。此谓反也。（按∶新校正云∶“全元起本云∶
刺如此者，是谓伤，此皆过，过必损其血气，是谓逆，邪必因而入也。”）
针解者，解用针之法也。凡三段∶首段正言用针之法而戒其失；次言用针之时不可玩忽；终言人身与天地
相配，九针之用各有所宜，戒人误用也。
黄帝问曰∶愿闻九针之解，虚实之道。岐伯对曰∶刺虚则实之者，针下热也，气实乃热也。满则泄之者，针
下寒也，气虚乃寒也。菀陈则除之者，出恶血也。（菀，积也。陈，久也。除，去也。言络脉之中，血积而久
者，针刺而除去之也。按∶伯所对凡三义，而刺虚二义殊不可解，故注亦止解其菀陈之义也。）邪胜则虚之者，
出针勿按。（邪者不正之目，非本经气，是则谓邪，非言鬼毒精邪之所胜也。按∶按者，针毕出针，而随以手
指按捺针孔，虑其气逐针而出太尽，防虚之道也。今若邪胜出针，正宜勿按以尽泄其邪，是乃所谓虚之之义也。）
徐而疾则实者，徐出针而疾按之。疾而徐则虚者，疾出针而徐按之。（徐出谓得经气已久乃出之，疾按谓针出
穴已，速疾按之，则真气不泄，经脉气全，故徐而疾乃实也。疾出针谓针入穴已，至于经脉，即疾出之，徐
按谓针出穴已，徐缓按之，则邪气得泄，精气复固，故疾而徐乃虚也。）言实与虚者，寒温气多少也。（寒温谓
经脉阴阳之气也。）若无若有者，疾不可知也……。（言其冥昧，不可即而知也。夫不可即知，故若无；慧然
神悟，故若有也。）若得若失者，离其法也。（妄为补泻，离乱大经。误补实者，转令若得；误泻虚者，转令
若失。故曰若得若失也。针经曰∶“无实实，无虚虚。”此其诫也。）虚实之要九
针最妙者，为其各有所宜也。（热在头身，宜 针；肉分气满，宜员针；脉气虚少，宜 针；泻热出血，发泄
固病，宜锋针；破痈肿，出脓血，宜 针；调阴阳，去暴痹，宜员利针；治经络中痛痹，宜毫针；痹深居骨解
腰脊节腠之间者，宜长针；虚风舍于骨解皮肤之间，宜大针。此之谓各有所宜。按∶ 音时。 音批。）补泻
之时者，与气开阖相合也。（气当时刻谓之开，已过未至谓之阖。时刻者，然水下一刻，人气在太阳；水下二
刻，人气在少阳；水下三刻，人气在阳明；水下四刻，人气在阴分。水下不已，气行不已，如是则当刻者谓之
开，过刻及未至者谓之阖也。按∶新校正云∶“详自篇首至此，文出灵枢经，素问解之，互相发明也。”甲乙
经云∶“补泻之时，以针为之。”略同。）九针之名各不同形者，针穷其所当补泻也。（……各不同形，谓长短
锋颖不等。穷其补泻，谓各随其疗而用之也。按∶九针之形，今具甲乙经。）如临深渊者，不敢堕也。（不敢堕慢，
失补泻之法也。）手如握虎者，欲其壮也。（壮谓持针坚定也。针经曰∶“持针之道，坚者为宝。”则其义也。
按∶王注坚者为实，甲乙经作宝，是也，今改从之。）神无营于众物者，静志观病患，无左右视也。（……目
绝妄视，心专一务，则用之必中，无惑误也。）
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。（按∶新校正云∶“详此文与
灵枢经相出入。”）人皮应天，（复盖于物，天之象也。）人肉应地，（柔浓安静，地之象也。）人脉应人，
（盛衰变易，人之象也。）人筋应时，（按∶刚柔相维，象四时之递禅。）人声应音，（按∶声有清浊，如五
音之不齐。）人阴阳合气应律，（交会气通，相生无替，则律之象。）人齿面目
应星，（按∶全元起云∶人面应七星者，所谓面有七孔应之也。）人出入气应风，（按∶呼吸善变，与风相应。）
人九窍三百六十五络应野。（按∶经络之多，如九野之广。）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。（……一 针，二
员针，三 针，四锋针，五 针，六员利针，七毫针，八长针，九大针。按∶九针之形，不同如此，病宜何针，
各有所主，如前注所云是也。）
本篇的大意已在《刺要论》篇中阐述，而这里之所以以“刺齐”命名此篇，是因为“齐”通“剂”，意为整齐、标准。针刺有固定的法则，既不能过度，也不能不足，这专门论述的是针刺技术的准则。
黄帝问道：我希望了解针刺深浅的区分。（这是指皮肤、肌肉、筋脉、骨骼的不同层次位置。）岐伯回答说：刺骨时不要伤及筋，刺筋时不要伤及肌肉，刺肌肉时不要伤及脉，刺脉时不要伤及皮；刺皮时不要伤及肌肉，刺肌肉时不要伤及筋，刺筋时不要伤及骨。黄帝说：我不明白这是什么意思，希望听听您的解释。
岐伯说：“刺骨无伤筋”，意思是针到达筋部就停止，没有达到骨部。“刺筋无伤肉”，意思是针到达肌肉层就停止，没有达到筋部。“刺肌肉无伤脉”，意思是针到达脉部就停止，没有达到肌肉层。“刺脉无伤皮”，意思是针到达皮部就停止，没有达到脉部。（按语：新校正说：“详细考察此处是指针刺过浅，未达到应当针刺的部位。下文则是告诫针刺过深。”）
所谓“刺皮无伤肉”，是指病在皮中，针只进入皮中，不伤及肌肉。“刺肌肉无伤筋”，是指针穿过肌肉到达筋部。“刺筋无伤骨”，是指针穿过筋到达骨部。这被称为“反”（即与上述第一种情况相反，属于过深）。（按语：新校正说：“全元起本说：‘像这样针刺，叫做损伤，这些都是因为过深，过深必然损耗气血，这叫逆乱，邪气必定趁机侵入。’”）
所谓“针解”，就是解释使用针法的原则。共有三段：第一段正面阐述用针的方法并告诫其失误；第二段讲述用针的时机不可轻忽；第三段讲述人体与天地相配，九种针具的使用各有适宜之处，告诫人们误用。
黄帝问道：我希望了解九针的解释，以及虚实补泻的道理。岐伯回答说：“刺虚则实之”，意思是针刺后感到针下发热，这是因为正气充实才会发热。“满则泄之”，意思是针刺后感到针下发凉，这是因为气虚才会发凉。“菀陈则除之”，意思是排出恶血。（菀，积聚的意思。陈，久久的意思。除，去除的意思。指络脉之中，血液积聚已久的，通过针刺将其除去。按语：岐伯的回答包含三层含义，但关于“刺虚”的两层含义特别难以理解，所以注释也只解释了“菀陈”的含义。）
“邪胜则虚之”，意思是出针时不要按压针孔。（邪，是不正之气，并非本经的正气，这就称为邪，不是指鬼毒精邪的侵犯。按语：按，指出针毕，随即用手指按压针孔，担心真气随着针拔出而流失太多，这是防止虚损的方法。现在如果是邪气盛而出针，正好应该不按压以彻底泄去邪气，这就是所谓“虚之”的含义。）
“徐而疾则实”，意思是缓慢出针而迅速按压针孔。“疾而徐则虚”，意思是快速出针而缓慢按压针孔。（“徐出”指得经气已久才出针，“疾按”指针出穴后，迅速按压，这样真气不泄，经脉之气完整，所以“徐而疾”能补实。“疾出针”指针入穴后，到达经脉，立即拔出，“徐按”指针出穴后，缓慢按压，这样邪气得泄，精气复固，所以“疾而徐”能泄虚。）
所谓“言实与虚”，是指寒温和热气的多少变化。（寒温指经脉中阴阳之气的变化。）
“若无若有”，是指感觉不明显，难以即刻知晓……（指其冥昧难知，所以好像没有；若能慧然神悟，所以好像有。）
“若得若失”，是指背离了针刺法则。（胡乱进行补泻，扰乱了大经。误补实证，反而让人觉得好像得到了什么；误泻虚证，反而让人觉得好像失去了什么。所以说“若得若失”。《针经》说：“不要使实证更实，不要使虚证更虚。”这是告诫的话。）
“虚实之要，九针最妙”，是因为九针各有所宜。（头部身体有热，宜用鍉针；肌肉部位气满，宜用员针；脉气虚少，宜用鑱针；泻热出血，发泄固结之病，宜用锋针；破除痈肿，排出脓血，宜用铍针；调和阴阳，去除暴痹，宜用员利针；治疗经络中的痛痹，宜用毫针；痹症深居在骨节腰脊腠理之间的，宜用长针；虚风停留在骨节皮肤之间的，宜用大针。这就叫各有所宜。按语：鍉音时。鑱音批。）
“补泻之时”，是与气的开阖相符合。（气当时刻到来称为“开”，已过或未至称为“阖”。时刻是指，水下一刻，人气在太阳经；水下二刻，人气在少阳经；水下三刻，人气在阳明经；水下四刻，人气在阴分。水下不停，气行不止，像这样，当刻的时候称为“开”，过刻及未至的时候称为“阖”。按语：新校正说：“详细看从篇首到这里，文字出自《灵枢经》，《素问》对此进行解释，互相发明。”《甲乙经》说：“补泻的时机，以针为准。”大致相同。）
“九针之名各不同形”，是因为针具穷尽了它们应当进行的补泻作用。（……各不同形，指长短和锋颖不等。穷其补泻，指各自随其治疗用途而使用。按语：九针的形状，现在详见于《甲乙经》。）
“如临深渊”，是不敢堕慢。（不敢怠慢，以免失去补泻的法度。）
“手如握虎”，是想要持针坚定。（坚定指持针稳固。《针经》说：“持针之道，坚固者为宝。”就是这个意思。按语：王冰注解说“坚者为实”，《甲乙经》作“宝”，是正确的，现在改为遵从它。）
“神无营于众物”，是静心观察病患，不左右顾视。（……眼睛杜绝妄视，心志专一务求精准，那么使用针法必中要害，没有疑惑错误。）
黄帝说：我听说九针上应天地四时阴阳，希望听到具体的方术，使其可以流传后世作为常规。岐伯说：夫一天、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，针具各有所宜，所以称为九针。（按语：新校正说：“详细看此文与《灵枢经》出入相似。”）
人的皮肤应天，（覆盖万物，是天之象。）人的肌肉应地，（柔厚安静，是地之象。）人的血脉应人，（盛衰变易，是人之象。）人的筋应时，（刚柔相维，象四时之递禅。）人的声音应音，（声有清浊，如五音之不齐。）人的阴阳合气应律，（交会气通，相生无替，则是律之象。）人的牙齿面目应星，（按语：全元起说：人脸应七星，所谓面有七孔对应七星。）人的呼吸出入应风，（按语：呼吸善变，与风相应。）人的九窍三百六十五络应野。（按语：经络之多，如九野之广。）
所以第一针治皮，第二针治肉，第三针治脉，第四针治筋，第五针治骨，第六针调阴阳，第七针益精，第八针除风，第九针通九窍，除三百六十五节气，这就叫各有所主。（……一针指鍉针，二针指员针，三针指鑱针，四针指锋针，五针指铍针，六针指员利针，七针指毫针，八针指长针，九针指大针。按语：九针的形状，不同如此，病宜何针，各有所主，如前注所说那样。）
The general meaning of this chapter has already been discussed in the *Ci Yao Lun* (Treatise on the Essentials of Needling). The reason it is named *Ci Qi Lun* (Treatise on the Standards of Needling) here is that "Qi" (齐) implies uniformity or standard. There are fixed principles for needling; one must neither overdo nor underdo them. This chapter specifically discusses the standards and criteria for needling techniques.
Huangdi asked, saying: "I wish to hear about the distinction in the depth of needling." (This refers to the different anatomical levels of skin, flesh, sinews, vessels, and bone.) Qibo replied, saying: "When needling bone, do not injure the sinews; when needling sinews, do not injure the flesh; when needling flesh, do not injure the vessels; when needling vessels, do not injure the skin. Conversely, when needling the skin, do not injure the flesh; when needling the flesh, do not injure the sinews; when needling the sinews, do not injure the bone." Huangdi said, "I do not understand what you mean. I wish to hear your explanation."
Qibo said: "'Needling bone without injuring sinews' means the needle reaches the sinew level but does not penetrate to the bone. 'Needling sinews without injuring flesh' means the needle reaches the flesh level but does not penetrate to the sinews. 'Needling flesh without injuring vessels' means the needle reaches the vessel level but does not penetrate to the flesh. 'Needling vessels without injuring skin' means the needle reaches the skin level but does not penetrate to the vessels." (Note: The New Correction states: "Upon detailed examination, this refers to needling too superficially, failing to reach the intended depth. The following text warns against needling too deeply.")
The phrase "'Needling skin without injuring flesh'" refers to a pathology located in the skin; the needle enters only the skin and does not injure the flesh. "'Needling flesh without injuring sinews'" means the needle passes through the flesh to reach the sinews. "'Needling sinews without injuring bone'" means the needle passes through the sinews to reach the bone. This is referred to as "Fan" (Reverse/Opposite), implying excessive depth. (Note: The New Correction states: "The Quan Qi Qi Ben says: 'Needling in this manner constitutes injury. All these cases involve excessive depth. Excessive depth inevitably damages Qi and Blood, which is termed 'Ni' (Reversal/Counter-flow), allowing pathogenic factors to enter.'" )
"Zhen Jie" (Explanation of Needling) explains the methods of using needles. It consists of three sections: The first section positively describes the method of needling and warns against errors; the second section discusses the timing of needling, emphasizing that it should not be neglected; the third section discusses the correspondence between the human body and Heaven and Earth, stating that each of the Nine Needles has its specific indications, warning against misuse.
Huangdi asked, saying: "I wish to hear the explanation of the Nine Needles and the principles of deficiency and excess." Qibo replied, saying: "'Needling deficiency to make it solid' means feeling heat under the needle after insertion; this heat arises from the abundance of Zheng Qi (Upright Qi). 'Draining fullness' means feeling cold under the needle after insertion; this cold arises from Qi deficiency. 'Removing stagnation and old blood' means evacuating evil blood. ('Wen' 菀 means accumulation; 'Chen' 陈 means long-standing; 'Chu' 除 means removal. It refers to blood stasis that has accumulated in the collaterals for a long time, which is removed by needling.' Note: Qibo's answer contains three meanings, but the two aspects of 'needling deficiency' are particularly difficult to interpret, so the commentary only explains the meaning of 'removing stagnation and old blood'.")
"'Evicting excess pathogens to reduce them' means not pressing the needle hole upon withdrawal." ('Xie' 邪 refers to abnormal Qi, not the normal Qi of the meridian itself; thus it is called Xie, not referring to demonic or toxic pathogens.' Note: 'Pressing' refers to closing the needle hole with a finger immediately after withdrawing the needle, to prevent the loss of Zheng Qi due to excessive outflow, thereby guarding against deficiency. However, if pathogens are in excess, one should indeed leave the hole open upon withdrawal to fully drain the pathogens, which is the meaning of 'reducing/excavating'.')
"'Slow withdrawal and rapid pressing makes it solid' means withdrawing the needle slowly and pressing the point rapidly. 'Rapid withdrawal and slow pressing makes it deficient' means withdrawing the needle rapidly and pressing the point slowly." ('Slow withdrawal' means waiting until the Jing Qi (Meridian Qi) has been sufficiently obtained before withdrawing; 'rapid pressing' means quickly pressing the point after withdrawal so that Zheng Qi is not lost and Meridian Qi remains intact, hence 'slow withdrawal and rapid pressing' tonifies. 'Rapid withdrawal' means inserting into the point, reaching the meridian, and withdrawing immediately; 'slow pressing' means pressing the point slowly after withdrawal, allowing pathogenic Qi to escape while consolidating Essence Qi, hence 'rapid withdrawal and slow pressing' reduces.')
"When speaking of solid (excess) and deficient (deficiency), it refers to the degree of cold and warmth in the Qi." (Cold and warmth refer to the Yin and Yang Qi of the meridians.)
"'As if present, as if absent' means the sensation is subtle and difficult to perceive immediately..." (It is obscure and hard to know instantly; thus it seems absent. If one gains sudden insight, it seems present.)
"'As if gained, as if lost' means deviating from the correct method." (Arbitrarily applying tonification or reduction disrupts the great meridians. Mistakenly tonifying an excess condition may lead to a sensation of 'gaining'; mistakenly reducing a deficiency condition may lead to a sensation of 'losing'. Hence, 'as if gained, as if lost'. The *Zhen Jing* (Classic of Acupuncture) says: "Do not reinforce excess, do not diminish deficiency." This is a warning.)
"The essence of deficiency and excess lies in the fact that the Nine Needles are most excellent because each is suitable for specific conditions." (Heat in the head and body suits the Di Needle; Qi fullness in the muscles suits the Yuan Needle; deficiency of vessel Qi suits the Chan Needle; draining heat and bleeding to release stubborn disease suits the Feng Needle; breaking abscesses and draining pus and blood suits the Pi Needle; harmonizing Yin and Yang and removing acute Bi syndrome suits the Yuanli Needle; treating pain and Bi in the meridians suits the Hao Needle; deep-seated Bi in the bone joints and spinal clefts suits the Chang Needle; empty wind lodging between bone joints and skin suits the Da Needle. This is what is meant by 'each having its suitability'. Note: Di sounds like 'shi'. Chan sounds like 'pi'.)
"The timing of tonification and reduction corresponds with the opening and closing of Qi." (When Qi arrives at its appointed time, it is called 'Kai' (Open); when it has passed or has not yet arrived, it is called 'He' (Closed). The 'appointed time' refers to: at the first mark of water flow, Ren Qi is in the Taiyang meridian; at the second mark, in Shaoyang; at the third mark, in Yangming; at the fourth mark, in the Yin divisions. As water flows endlessly, Qi circulates endlessly. Thus, the moment Qi arrives is 'Open', and times past or future are 'Closed'. Note: The New Correction states: "From the beginning of this chapter to here, the text originates from the *Ling Shu*, and the *Su Wen* provides explanations, mutually illuminating each other." The *Jia Yi Jing* says: "The timing of tonification and reduction is determined by the needle." It is largely similar.)
"The names of the Nine Needles differ in shape because each needle exhausts its appropriate function for tonification and reduction." (...Differing in shape refers to variations in length and sharpness. Exhausting tonification and reduction means using each according to its therapeutic purpose. Note: The shapes of the Nine Needles are detailed in the *Jia Yi Jing*.)
"'Like standing at the edge of a deep abyss' means not being negligent." (Not being negligent prevents losing the method of tonification and reduction.)
"'Hand like holding a tiger' means desiring firmness." (Firmness refers to a steady grip on the needle. The *Zhen Jing* says: "In holding the needle, firmness is precious." This is the meaning. Note: Wang Bing's commentary says 'firmness is reality/substance', while the *Jia Yi Jing* uses 'precious/treasure', which is correct. We now adopt it.)
"'Shen (Spirit/Mind) should not be distracted by many objects' means calmly observing the patient, without looking left or right." (...Avoiding erratic gaze and focusing the mind ensures accurate needling without error.)
Huangdi said: "I have heard that the Nine Needles correspond to Heaven, Earth, Four Seasons, and Yin-Yang. I wish to hear the methodology so it can be transmitted to posterity as a constant standard." Qibo said: "There is One Heaven, Two Earth, Three Man, Four Seasons, Five Tones, Six Pitch-pipes, Seven Stars, Eight Winds, Nine Fields. The human body also corresponds to these, and each needle has its suitability; thus they are called the Nine Needles." (Note: The New Correction states: "This text closely resembles the *Ling Shu*.")
Human skin corresponds to Heaven (covering all things, like the image of Heaven). Human flesh corresponds to Earth (soft, thick, and quiet, like the image of Earth). Human vessels correspond to Man (changing in abundance and decline, like the image of Man). Human sinews correspond to Time (interweaving hardness and softness, like the succession of the Four Seasons). Human voice corresponds to Tone (voices vary in clearness and turbidity, like the five tones). Human Yin-Yang combined Qi corresponds to Pitch-pipes (interacting and generating each other without cessation, like the pitch-pipes). Human teeth and facial features correspond to Stars (Quan Qi Qi Ben says: The face corresponds to the Seven Stars via the seven orifices). Human breathing corresponds to Wind (respiration changes readily, corresponding to wind). Human nine orifices and 365 collaterals correspond to the Nine Fields (the vastness of collaterals is like the expanse of the Nine Fields).
Therefore, the first needle treats the skin, the second treats the flesh, the third treats the vessels, the fourth treats the sinews, the fifth treats the bone, the sixth harmonizes Yin and Yang, the seventh benefits Essence, the eighth eliminates wind, and the ninth opens the nine orifices and removes the 365 joint-pathogens. This is what is meant by 'each having its specific domain'. (...The first needle is the Di Needle, the second is the Yuan Needle, the third is the Chan Needle, the fourth is the Feng Needle, the fifth is the Pi Needle, the sixth is the Yuanli Needle, the seventh is the Hao Needle, the eighth is the Chang Needle, and the ninth is the Da Needle. Note: The shapes of the Nine Needles differ as described. Each disease requires a specific needle, each having its specific domain, as noted previously.)