马云。内有八正虚邪之当避。针法神明之当知。此篇大义。出自灵枢官能篇。吴云。神明。谓日之寒温。
月之虚盈。时之浮沉。皆神明所宰。用针当审趋避也。高云。合人形于天地四时。阴阳虚实。以为用针之法。
神乎神。独悟独明。故曰八正神明也。
用针之服 简按诗大雅。昭哉嗣服。毛传云。服。事也。王注本此。官能篇云。用针之服。必有法
则。上视天光。下司八正。以避虚邪。而观百姓。审于虚实。无犯其邪。
八正之气 马云。八正者。八节之正气也。四立二分二至曰八正。史记律书云。律历。天所以通五
行八正之气。注。八正。谓八节之气。以应八方之风。
卫气沉 吴及九达。并此下。补凝则难泻。沉则难行八字。
血气始精 张云。精。正也。流利也。月属阴。水之精也。故潮汐之消长应月。人之形体属阴。血
脉属水。故其虚实浮沉。亦应于月。志云。精。纯至也。灵岁露篇云。月满则海水西盛。人血既积。肌肉充。
皮肤致。毛发坚。腠理 。烟垢着。月郭空。则海水东盛。人气血虚。其卫气去。形独居。肌肉减。皮肤纵。
腠理开。毛发残。 理薄。烟垢落。
移光定位 吴云。日移其光。气易其舍。宜因时定位。张云。日月之光移。则岁时之位定。高云。
移光。去阴晦而光明也。定位。日月中天。而位定也。
故日月生而泻 张云。日。当作曰。吴。志高。并作曰。
简按移精变气王注。引此文。作故曰。知是作日者。传抄之讹。
星辰者所以制日月之行也 吴云。星。谓二十八宿。辰。躔度之次也。制。裁也。所以裁度日月之
行。次于某宿某度也。志云。岐伯曰。岁有十二月。日有十二辰。子午为经。卯酉为纬。周天二十八宿。而一
面七星。四七二十八星。房昴为纬。虚张为经。是故房至毕为阳。昴至心为阴。（出卫气行篇）盖日月经天。有南
陆北陆之行。有朔望虚盈之度。故星辰者。所以纪日月之行。而人之营卫。亦有阴阳虚实之应也。
八风之虚邪 马云。九宫八风篇云。八风从其虚之邪来。乃病患。三虚相搏。则为暴病。两实一虚。
则为淋露寒热。（三虚谓乘年之衰。逢月之空。失时之和。因为贼风所伤。见岁露篇。）
春秋冬夏之气所在 吴云。所在。如正月二月。人气在肝。三月四月。人气在脾。五月六月。人气在
头。七月八月。人气在肺。九月十月。人气在心。十一月十二月。人气在肾。经中言气之所在。不能尽同。此
其一也。张取王吴两说。
而避之勿犯也 吴删而字也字。马云。当避之而勿犯。
故曰天忌不可不知也 熊本。忌下句。盖根据王注。诸本无句。
先知针经 马云。针经者。灵枢也。第一篇九针十二原中。有先立针经一语。后世皇甫士安。易灵枢
以针经之名。此以下历解针经之辞也。简按以下历解官能篇第三节之语。凡九释。颇似韩非解老篇。盖古注释
之文如此。
观其冥冥 官能篇。作窈冥。
简按说文。作仿佛。曰。仿。相似也。佛。见不审也。
虚逢风 吴。九达。并改逢其风。简按正邪。王以为不
从虚之乡来。吴因谓八风正气之邪。若逢虚气。则与虚邪无别。故改虚作其。今考经文。正邪。即虚邪之微者。
志引刺节真邪论正气释之。恐非是。（刺节真邪云。正气者。正风也。从一方来。非实风。又非虚风也。）
萌牙 官能篇。作萌芽。马吴并同。张云。救其萌牙。治之早也。
泻必用方 官能篇云。泻必用员。切而转之。其气乃行云云。与此相反。马云。其辞虽不同。大义则
两相通。
补必用员 马本。员。作圆。注云。圆者。正以物之圆者。可行可移。张云。员。员活也。行者。行
其气。移者。导其滞。凡正气不足。则营卫不行。血气留滞。故必用员。以行之补之。简按官能篇云。补必用
方。外引其皮。令当其门。左引其枢。右推其肤。微旋而徐推之。必端以正。此篇方字在语中。非下针方正之
义。乃与圆字用法异。
排针 吴云。排。谓经气既至。则内其针。如排拥而入也。张云。排。除去也。志云。排。推也。候
其吸。而推运其针。高云。排。转也。
若风吹云 灵九针十二原云。刺之道。气至而有效。若风吹云。明乎若见苍天。
九针之论不必存也 马云。九针之论。涉于形迹。特鱼兔之筌蹄也。乌足存哉。
马云说：体内有八正（八个节气）虚邪（乘虚而入的致病邪气）应当避开，针法的神妙变化应当知晓。这一篇的大义，出自《灵枢·官能》篇。
吴氏说：“神明”，是指太阳的寒温变化、月亮的盈亏圆缺、时令的浮沉更替，这些都是由“神明”所主宰的。使用针刺时应当审察并遵循趋吉避凶的原则。
高氏说：将人的形体与天地四时相结合，依据阴阳虚实的变化，作为运用针刺的方法。神妙啊神妙，独自领悟，独自明察，所以称为“八正神明”。
【用针之服】
简按：《诗经·大雅》中说：“昭哉嗣服。”毛传解释：“服，就是事。”王冰注本采用此说。《灵枢·官能》篇说：“用针之服，必有法则。”即向上观察天光日月，向下考察八正之气，以避开虚邪，同时观察百姓，审察虚实，不要触犯邪气。
【八正之气】
马云说：八正，就是八个节气的正气。立春、立夏、立秋、立冬以及春分、秋分、夏至、冬至这八个节气称为八正。《史记·律书》说：“律历，是天用来沟通五行和八正之气的。”注解说：八正，指八个节气的气，用来对应八方之风。
【卫气沉】
吴氏及九达认为，在“补凝则难泻”之下，应补入“沉则难行”八字。
【血气始精】
张氏说：“精”，指正，也指流利。月亮属阴，是水的精华。所以潮汐的消长随月亮而变化。人的形体属阴，血脉属水，所以其虚实浮沉，也随月亮而变化。《素问·脉要精微论》志注说：“精”，是纯至的意思。《素问·八正神明论》原文提到：“月满则海水西盛，人血既积，肌肉充，皮肤致，毛发坚，腠理密，烟垢着；月郭空，则海水东盛，人气血虚，其卫气去，形独居，肌肉减，皮肤纵，腠理开，毛发残，膦理薄，烟垢落。”
【移光定位】
吴氏说：太阳移动其光芒，气候容易改变居所，应当因时而确定位置。
张氏说：日月之光移动，则岁时的位置确定。
高氏说：“移光”，是去除阴暗而变得光明；“定位”，是日月中天，位置确定。
【故日月生而泻】
张氏说：“日”字，当作“曰”字。吴氏、志高都作“曰”。
简按：《移精变气》篇王冰注引用此文，作“故曰”。可知作“日”者是传抄之误。
【星辰者所以制日月之行也】
吴氏说：“星”，指二十八宿；“辰”，指躔度（日月运行的度数）。制，是裁度。所以用来裁度日月运行的度数，位于某宿某度。
志注说：岐伯说：一年有十二月，一日有十二辰。子午为经线，卯酉为纬线。周天二十八宿，每面七星，四七共二十八星。房宿、昴宿为纬线，虚宿、张宿为经线。因此从房宿到毕宿为阳，从昴宿到心宿为阴。（出自《灵枢·卫气行》篇）大概日月在天运行，有南陆北陆之行，有朔望盈亏的度数。所以星辰是用来记录日月运行的，而人的营卫之气，也有阴阳虚实相应的规律。
【八风之虚邪】
马云说：《灵枢·九宫八风》篇说：八风从虚方来的邪气，会导致疾病。三虚相搏结，就会发生暴病；两实一虚，就会导致淋露寒热。（三虚指：乘年之衰，逢月之空，失时之和，因而被贼风所伤，见《素问·岁露》篇。）
【春秋冬夏之气所在】
吴氏说：所谓“所在”，如正月二月，人气在肝；三月四月，人气在脾；五月六月，人气在头；七月八月，人气在肺；九月十月，人气在心；十一月十二月，人气在肾。经文中言气之所在，不能全部相同，这是其中一种说法。张介宾采纳了王冰和吴崑两种说法。
【而避之勿犯也】
吴氏删去了“而”字和“也”字。马云说：应当避开它而不触犯它。
【故曰天忌不可不知也】
熊本认为，“忌”字下应有句号。大概是根据王冰注。各版本都没有这个句号。
【先知针经】
马云说：《针经》就是《灵枢》。第一篇《九针十二原》中，有“先立针经”这句话。后世皇甫士安（皇甫谧），把《灵枢》改名为《针经》。以下依次解释《针经》中的文辞。简按：以下依次解释《官能》篇第三节的文辞，共有九处解释，颇像韩非子《解老》篇的风格。大概古书的注释文章都是这样的。
【观其冥冥】
《灵枢·官能》篇作“窈冥”。
简按：《说文解字》作“仿佛”。解释说：“仿”，相似；“佛”，看不清楚。
【虚逢风】
吴氏、九达都改为“逢其风”。简按：《素问·刺禁论》中正邪，王冰认为不是从虚方来的。吴崑因此认为八风正气之邪，如果遇到虚气，那就与虚邪没有区别，所以改“虚”为“其”。现在考证经文，正邪，就是轻微的虚邪。志注引用《灵枢·刺节真邪》篇对正气的解释，恐怕不对。（《灵枢·刺节真邪》说：正气，就是正风。从一方来，不是实风，也不是虚风。）
【萌牙】
《灵枢·官能》篇作“萌芽”。马云、吴崑都同。张介宾说：救其萌芽，治疗要早。
【泻必用方】
《灵枢·官能》篇说：“泻必用员。”切而转之，其气乃行云云。与此相反。马云说：言辞虽然不同，大义则是相通的。
【补必用员】
马本中，“员”作“圆”。注解说：圆，是用圆的物体，可行可移。张介宾说：“员”，通“圆”，指圆活。行者，运行其气；移者，疏导其滞。凡是正气不足，则营卫不行，血气留滞，所以必须用“员”法，来运行它、补益它。简按：《灵枢·官能》篇说：“补必用方。”外引其皮，令当其门，左引其枢，右推其肤，微旋而徐推之，必端以正。本篇“方”字在语中，不是下针方正的意义，而是与“圆”字用法不同。
【排针】
吴氏说：“排”，谓经气既至，则内其针，如排拥而入也。
张介宾说：“排”，除去也。
志注说：“排”，推也。候其吸，而推运其针。
高氏说：“排”，转也。
【若风吹云】
《灵枢·九针十二原》说：刺之道，气至而有效，若风吹云，明乎若见苍天。
Ma Yun states: One must avoid the empty evils (pathogenic factors entering through deficiency) of the Eight Norms (the eight solar terms), and one must understand the divine efficacy (spiritual subtlety and effectiveness) of acupuncture. The main idea of this chapter originates from the *Ling Shu: Guan Neng* chapter.
Wu says: "Divine efficacy" refers to the cold and warmth of the sun, the waxing and waning of the moon, and the floating and sinking of seasons. All these are governed by divine forces. When using acupuncture, one should examine and follow the principles of approaching auspiciousness and avoiding inauspiciousness.
Gao says: One integrates human form with heaven, earth, and the four seasons, basing the method of acupuncture on the changes of Yin-Yang and deficiency-excess. It is so divine that it requires solitary comprehension and solitary illumination; hence it is called "Eight Norms Divine Efficacy."
[The Service of Acupuncture]
Jian An notes: In the *Book of Songs · Daya*, it is written: "How illustrious is your succession." Mao's Commentary explains: "Fu" means affairs or duties. Wang Bing's commentary adopts this interpretation. The *Ling Shu: Guan Neng* chapter states: "The service of acupuncture must have laws and rules." This means looking up to observe the light of the sky and sun, looking down to monitor the Eight Norms, thereby avoiding empty evils, while observing the common people, carefully examining deficiency and excess, and not offending the pathogenic factors.
[The Qi of the Eight Norms]
Ma Yun says: The Eight Norms refer to the righteous qi of the eight solar terms. The four beginnings (Start of Spring, Summer, Autumn, Winter), two equinoxes (Spring Equinox, Autumn Equinox), and two solstices (Summer Solstice, Winter Solstice) are called the Eight Norms. The *Records of the Grand Historian: Book of Music and Calendar* states: "Calendars and pitch-pipes are used by Heaven to connect the Five Phases and the Qi of the Eight Norms." The annotation explains: The Eight Norms refer to the Qi of the eight solar terms, corresponding to the winds from the eight directions.
[Wei Qi Sinking]
Wu and Jiuda suggest adding the characters "Chen ze nan xing" (if sinking, it is difficult to move) after "Bu ning ze nan xie" (if consolidated during tonification, it is difficult to drain).
[Blood and Qi Begin to be Refined]
Zhang says: "Jing" here means correct and fluent. The Moon belongs to Yin and is the essence of water. Thus, the ebb and flow of tides correspond to the Moon. Human form belongs to Yin, and blood vessels belong to water. Therefore, their deficiency/excess and floating/sinking also correspond to the Moon. Zhi's annotation states: "Jing" means pure and perfect. The *Su Wen: Ba Zheng Shen Ming Lun* mentions: "When the moon is full, the sea water swells in the west; human blood accumulates, muscles are full, skin is dense, hair is firm, interstices are closed, and smoke-dust adheres. When the moon is new (empty), the sea water swells in the east; human blood and Qi are deficient, Wei Qi departs, leaving only the form. Muscles diminish, skin becomes loose, interstices open, hair becomes brittle, pores become thin, and smoke-dust falls."
[Shifting Light and Determining Position]
Wu says: As the sun shifts its light, the climate easily changes its dwelling. One should determine the position according to the time.
Zhang says: As the light of the sun and moon shifts, the positions of the years and seasons are determined.
Gao says: "Shifting light" means removing darkness and bringing brightness. "Determining position" means the sun and moon are at the zenith, and their positions are fixed.
[Therefore, when the Sun/Moon Grows, Drain]
Zhang says: The character "Ri" (Sun) should be read as "Yue" (Say/It is said). Wu and Zhi Gao both read it as "Yue".
Jian An notes: In the *Yi Jing Bian Qi* chapter, Wang Bing's annotation cites this text as "Gu Yue" (Therefore it is said). This confirms that "Ri" is a copying error.
[Stars and Constellations Determine the Movement of the Sun and Moon]
Wu says: "Xing" refers to the Twenty-Eight Mansions. "Chen" refers to the degrees of motion. "Zhi" means to measure or regulate. Thus, they are used to regulate the degrees of the Sun and Moon's movement, indicating which mansion and degree they occupy.
Zhi's annotation quotes Qibo: "There are twelve months in a year and twelve double-hours in a day. Zi-Wu form the meridian line, Mao-You form the latitude line. There are twenty-eight mansions around the celestial sphere, seven in each of the four quarters, totaling twenty-eight stars. Fang and Mao form the latitude lines; Xu and Zhang form the meridian lines. Therefore, from Fang to Bi is Yang, and from Mao to Xin is Yin." (From *Ling Shu: Wei Qi Xing*). Generally, the Sun and Moon move across the sky, having southern and northern paths, and phases of new/full. Thus, stars and constellations record the movement of the Sun and Moon, and human Ying and Wei Qi also respond to Yin-Yang and deficiency-excess.
[Empty Evils of the Eight Winds]
Ma Yun says: The *Ling Shu: Jiu Gong Ba Feng* chapter states: Pathogenic factors coming from the deficient directions of the Eight Winds cause disease. If three deficiencies combine, sudden illness occurs; if two strengths and one deficiency combine, symptoms like dampness, chills, and fever appear. (The three deficiencies refer to: weakness of the year, emptiness of the moon, and disharmony of the season, leading to injury by thief winds, see *Su Wen: Sui Lu*).
[Where the Qi of Spring, Autumn, Winter, and Summer Resides]
Wu says: "Resides" refers to, for example, in the first and second months, Qi resides in the Liver; in the third and fourth months, Qi resides in the Spleen; in the fifth and sixth months, Qi resides in the Head; in the seventh and eighth months, Qi resides in the Lungs; in the ninth and tenth months, Qi resides in the Heart; in the eleventh and twelfth months, Qi resides in the Kidneys. The descriptions of where Qi resides in the classics cannot all be identical; this is one such instance. Zhang Jiebin adopts both Wang Bing's and Wu Kun's interpretations.
[And Avoid It, Do Not Offend It]
Wu deleted the characters "Er" (and) and "Ye" (particle). Ma Yun says: One should avoid it and not offend it.
[Therefore, it is said that Heavenly Taboos Must Be Known]
Xiong Ben argues that there should be a period after "Ji" (Taboo). This is likely based on Wang Bing's annotation. Most versions do not have this punctuation.
[First Know the Zhen Jing]
Ma Yun says: The *Zhen Jing* (Classic of Needling) is the *Ling Shu*. In the first chapter, *Jiu Zhen Shi Er Yuan*, there is the phrase "First establish the Zhen Jing." Later, Huangfu Mi renamed the *Ling Shu* as the *Zhen Jing*. The following text successively explains the terminology of the *Zhen Jing*. Jian An notes: The following text successively explains the phrases from the third section of the *Guan Neng* chapter, with nine explanations in total, resembling Han Feizi's *Jie Lao* chapter. This seems to be the style of ancient commentaries.
[Observe the Obscure]
The *Ling Shu: Guan Neng* chapter writes "Yao Ming".
Jian An notes: The *Shuo Wen Jie Zi* writes "Fang Fu". It explains: "Fang" means similar; "Fu" means unclear vision.
[Deficiency Encounters Wind]
Wu and Jiuda change "Feng Qi Feng" to "Feng Qi Feng" (Encounter its wind). Jian An notes: Regarding *Zheng Xie* (Righteous Evil), Wang Bing believed it does not come from the deficient direction. Wu Kun therefore argued that if the righteous qi of the Eight Winds encounters deficient Qi, it would be indistinguishable from empty evil, so he changed "Xu" (Deficient) to "Qi" (Its). However, textual research shows that *Zheng Xie* refers to mild empty evil. Zhi's annotation citing the *Ci Jie Zhen Xie* chapter's definition of Righteous Qi is likely incorrect. (*Ci Jie Zhen Xie* states: Righteous Qi is Zheng Feng (Proper Wind). It comes from one direction, neither Shi Feng (Solid Wind) nor Xu Feng (Empty Wind).)
[Sprouting]
The *Ling Shu: Guan Neng* chapter writes "Meng Ya". Ma Yun and Wu Kun agree. Zhang Jiebin says: Saving it at the sprouting stage means treating it early.
[Draining Must Use Fang (Square/Upright)]
The *Ling Shu: Guan Neng* chapter states: "Draining must use Yuan (Round/Circular)." Cut and rotate, then the Qi moves, etc. This contradicts the current text. Ma Yun says: Although the wording differs, the main principle is consistent.
[Tonifying Must Use Yuan (Round/Circular)]
In Ma's version, "Yuan" is written as "Yuan" (Circle). The annotation says: Circle refers to round objects, which can move and shift. Zhang Jiebin says: "Yuan" means flexible/circular. "Xing" means moving the Qi; "Yi" means guiding stagnation. Whenever righteous Qi is insufficient, Ying and Wei Qi do not move, and Blood and Qi stagnate. Therefore, one must use the "Yuan" method to move and tonify it. Jian An notes: The *Ling Shu: Guan Neng* chapter states: "Tonifying must use Fang." Pull the skin outward, align with the gate, pull the pivot on the left, push the skin on the right, rotate slightly and push slowly, ensuring straightness and correctness. Here, the character "Fang" in the middle of the sentence does not mean the square shape of the needle insertion, but rather contrasts with the usage of "Yuan".
[Pushing the Needle]
Wu says: "Pai" (Push/Arrange) means that once the Jing Qi arrives, insert the needle as if pushing through a crowd.
Zhang Jiebin says: "Pai" means to remove.
Zhi's annotation says: "Pai" means to push. Wait for the inhalation, then push and manipulate the needle.
Gao says: "Pai" means to rotate.
[Like Wind Blowing Away Clouds]
The *Ling Shu: Jiu Zhen Shi Er Yuan* states: The way of needling is that when Qi arrives, there is effect. It is like wind blowing away clouds, clearly seeing the blue sky.
[The Theory of Nine Needles Need Not Be Preserved]
Ma Yun says: The theories regarding the Nine Needles involve physical traces; they are merely the fish trap and rabbit snare. How could they be worth preserving?