马云。篇内首节。有尽欲全角。故名。曰宝命者。以次节有悬命。盖非宝惜天命。其形难以全耳。
四时之法成 吴云。是以四时之法成也。高云。人之所以成。同于四时之法成。简按高注误。
夫盐之味咸者 马云。按王注以盐味津泄者。为喻阴囊湿。弦绝者。为喻肺伤。木敷者。为指肺病。
皆自人身言之。非也。此三者。犹诗经之所谓兴也。上三句。兴下一句也。唯杨上善之注。独合经义。余深取
之。简按吴以盐味津泄。为比肾气施泄。而遗精寝汗咳血之疾纷然。弦绝者为肺病。木敷者为肝胀。张则以盐
味津泄。为喻肾气有损。二阴不守。弦绝者。与吴同。木敷者。为肝肺之损。且云。敷。内溃也。
发。飘堕也。木敷于外者。凋残之兆也。皆不如杨义之为优矣。志高根据杨注。而意少异。滑云。此段有缺误。
木敷者其叶发。太素。作木陈者其叶落。争黑。当作争异。坏府。谓三者之病。犹云崩坏之处也。详此文义。
若曰夫弦绝者。其音嘶败。木陈者。其叶落。盐之味咸者。其气令器津液泄。病深者其声哕。绝皮伤肉。血气
争异。人有此三者。是谓坏府。毒药无治。短针无取。盖以弦绝况声哕。木落况绝伤。津泄况血气争异也。庶
通。钱潢伤寒溯源集云。盖此篇。帝欲尽愈天下最深之病。而伯对以病之深而将败者。岂能悉愈。若留淫日深。
着于骨髓者。如盐之味咸。其气味深入浸润。虽以瓷器之坚。亦能渗透。而津泄其卤液。以譬邪气之浸淫于筋
骨脏腑之中。而难于洗拔。且肾为润下咸水之脏。若下泄不固。则肾之元阳精气败绝矣。又如丝弦之将绝。则
其音破碎而嘶败。以譬脉之弦绝急者。为肝气将绝。岂若木之敷荣者。能生发其枝叶乎。所以病之深而难治者。
胃气败而脾绝。声必哕逆也。谓之坏府者。人身之躯壳。所以藏五脏六腑。如藏器之府。灵枢胀论曰。脏腑之
在胸胁腹里也。若匮匣之藏禁器也。若人而有此三脏之败。是谓坏府。虽毒药无能治。短针不能取。若徒用之。
适足以绝皮伤肉。而无益也。何也。病情至此。气乖血死。血气争黑。而不可治也。此篇经义。自唐王太仆以
来。俱未之能解。岂可引之以作证邪。素问虽上古典坟。义深难解。其旨岂终晦乎。二氏所注。未知于经旨何
如。附以存一说。
嘶 熊。音西。马叫声。张云。破声曰嘶。简按前王莽传。大声而嘶。师古注。嘶。声破也。熊音误
耳。王注嘶。嗄。玉篇。嗄。声破。当从王张。
是谓坏府 张云。府。犹宫府也。人之伤残日久。则形
体损败如此。故谓之坏府。简按王引抱朴子。今本无所考。徐坚初学记。引抱朴子云。文挚愆筋以疗危困。仲
景穿胸以纳赤饼。此但医家犹能若是。
余念其痛心为之乱惑反甚 志。心下并句。高同。
不可更代 马云。病离人身。如更代而去也。吴云。更代。更易时月也。志同。张云。针药罔效。适
甚其病。欲施治无法可更。故百姓闻之。必反谓残贼而害之也。
十二节 马云。人有十二经脉之节。吴云。天有六阴六阳。人亦有六阴六阳以应之。张同。志云。邪
客篇曰。岁有十二月。人有十二节。生气通天论曰。其气九州九窍。五脏十二节。皆通乎天气。十二节者。手
足之十二大节也。盖天有阴阳寒暑以成岁。人有十二节。以合手足之三阴三阳。十二经脉。以应十二月也。高
云。人身手足十二骨节之气。开阖营运。一如天昼开夜阖之阴阳也。
经天地阴阳之化 马云。经理其天地阴阳之化。吴同。当从王。
五胜 汉津历志。孟康注五胜云。五行相胜。
达虚实之数 吴云。数。微甚之差也。
吟至微 马云。 吟。至微至细。何其幽也。露齿出气之谓 。熊音。 。丘加反。张口也。吴云。
虽吟之声。至微之疾。犹秋毫之在于目。察之无难也。高云。 吟之下。得其至微。秋毫纤悉。毕在于目。
简按通雅云。吟即噤。闭口也。古吟 噤通用。吕览重言篇。君 而不 。高诱注。 开 闭。史淮阴侯传。
虽有舜禹之智。吟而不言。注。吟。巨荫反。音噤。马注非是。
日有长短 诸本。作短长。简按此节押韵。当改。
虚实 吟 志云。以 吟之至微。而知其虚实也。简按
盖虽万物并至。不可胜量。然要之不过虚实开闭之理。故问其方。
土得木而达 简按达。王训通。然与代灭缺绝。义相乖。诸家不解。可疑。
黔首共余食 吴云。黔首。黑发之民。余食。犹言备食。张云。黔首。黎民也。共。皆也。余食。犹
食之弃余。皆不相顾也。志云。共。供同。悬布天下者。先立针经以示人。而百姓止可力田以供租税。有余粟
以供养。其于治针之道。莫之知也。杨慎丹铅总录云。李斯刻石颂秦曰。黔首康定。太史公因此语。遂于秦纪。
谓秦更民曰黔首。朱子注孟子亦曰。周言黎民。犹秦言黔首。盖因太史公之语也。然祭统内经。实先秦出。黔
首之称。恐不自秦始也。（按祭统。当作祭义。）
知毒药为真 张云。治病之道。针药各有所宜。若真知非药不可。而妄用针者。必反害之。如邪气脏
腑病形篇曰。诸小者。阴阳形气俱不足。勿取以针。而调以甘药也。根结篇曰。形气不足。病气不足。此阴阳
气俱不足也。不可刺之。志云。毒药所以攻邪者也。如知之不真。用之不当。则反伤其正气矣。
末世之刺也 志高。刺。作制。注云。制。制针之小大也。非是。
道无鬼神 吴云。言其道足以补化工。无复鬼神之能事矣。张云。得心应手。取效若神。所谓神者。神
在吾道。无谓鬼神。既无鬼神。则其来其往。独惟我耳。简按庄子云。独往独来。谓之独有。盖独有刺之真者也。
无以形先 汪机云。不可徒观其外形。而遗其内气之相得否。吴云。众脉不见。无真脏死脉也。众
凶弗闻。无五脏绝败也。外证内脉相得。非徒以察形而已。故曰无以形先。
可玩往来 志云。九针篇曰。其来不可逢。其往不可追。知机之道者。不挂以发。不知机道。叩之不
发。知其往来。要与之期。
五虚勿近 五虚五实。见玉机真脏论。勿。志高并作弗。高云。虚则不可针。故曰弗近。实则宜针。
故曰弗远。
至其当发间不容 张云。发。出针也。 。瞬同。言针发有期。或迟或速。在气机之顷。不可以瞬
息误也。简按说文。 。开阖目数摇也。徐铉曰。今俗别作瞬。非是。舒问切。史扁鹊传。目眩然而不 。集
韵。韵会。并音舜。释音。 。音寅。可疑。甲乙作 。（说文。大目也。）太素作 。（说文。目动也。）
并难通。
针耀而匀 高云。匀。圆活也。手动若务者。以手按穴。似专一而不移。针耀而匀者。行针之时。复
光耀而圆活也。
视义 吴云。视针之义。简按离合真邪云。用针无义。反为气贼。
观适之变 吴云。适。针气所至也。变。形气改易也。
见其乌乌见其稷稷 张云。此形容用针之象。有如此者。乌乌。言气至如乌之集也。稷稷。言气盛如
稷之繁也。从见其飞。言气之或往或来。如鸟之飞也。然此皆无中之有。莫测其孰为之主。故曰不知其谁。
伏如横弩起如发机 张云。血气未应针。则伏如横弩。欲其强锐也。血气既应针。则退如发机。欲其
迅速也。刘熙释名云。弩。怒也。其柄曰臂。似人臂也。钩弦者曰牙。似齿牙也。牙外曰郭。为牙之规廓也。
下曰悬刀。其形然也。合名之曰机。言机之巧也。亦言如门户之枢机。开阖有节也。古史考云。黄帝作弩。简
按杜思敬拔萃方。引经文作 弩。孙子兵势篇。势如 驽。说文。 。弩满也。知是横 通用。
吴云。横。不正也。误。
远近若一 马云。气来或远或近。正与病之浅深而合一。吴云。穴在四肢者为远。穴在腹背者为近。
取气一也。
马云说：本篇开头有“尽欲全角”（竭尽所能保全形体）的意思，所以篇名定为《宝命全角论》。所谓“宝命”，是因为第二节提到了“悬命”（生命系于一线），大概不是指珍惜天命，而是如果不珍视生命，人的形体就难以保全了。
四时之法成 吴崑说：这是因为顺应了四时的法则才能成功。高世栻说：人之所以能够形成，是与四时的法则相一致的。丹波元简按：高注是错误的。
夫盐之味咸者 马云说：按王冰的注释，以盐味津液外泄比喻阴囊潮湿；以琴弦断绝比喻肺脏受伤；以树木茂盛比喻肺病。这些都是从人身角度来解释的，不对。这三句，就像《诗经》里所说的“兴”（起兴手法）。前三句是兴起下面这一句的意思。只有杨上善的注释，才符合经文原意，我非常赞同他的观点。丹波元简按：吴崑认为盐味津液外泄，比喻肾气施泄，从而导致遗精、盗汗、咳血等疾病纷至沓来；弦绝比喻肺病；木敷比喻肝胀。张景岳则认为盐味津液外泄，比喻肾气受损，前后二阴不能固守；弦绝与吴崑相同；木敷比喻肝肺受损。并且他说，“敷”意为内部溃烂，“发”意为飘零坠落。树木在外部茂盛，是凋残的征兆。这些都不如杨上善的解释优越。高世栻依据杨注，但意思略有不同。滑寿说：这段经文有脱漏和错误。“木敷者其叶发”，《太素》作“木陈者其叶落”。“争黑”应当作“争异”。坏府，是指这三种疾病，就像崩坏的地方一样。详细考察此文义，意思是：琴弦断绝，声音就会嘶哑败坏；树木陈旧，叶子就会脱落；盐味咸，它的气味会使容器渗出津液；病情深重，声音就会呃逆。皮肤破裂伤及肌肉，气血互相争斗出现异常。人有这三种表现，就叫做坏府。毒药无法治疗，短针也无法取效。大概是用弦绝比喻声哕，用木落比喻绝伤，用津液外泄比喻气血争异。这样解释庶几可以通顺。钱潢《伤寒溯源集》说：这篇经文中，黄帝想要治愈天下最深的疾病，而伯高回答说，病情深重即将败坏的，怎么能全部治愈呢？如果邪气留连浸淫日久，附着在骨髓中，就像盐味咸一样，气味深入浸润，即使是坚硬的瓷器，也能渗透出来，从而渗出卤液。以此比喻邪气浸淫于筋骨脏腑之中，难以清除拔除。而且肾是润下咸水之脏，如果下部泄泻不固，那么肾的元阳精气就会败绝。又比如丝弦将要断绝，声音就会破碎嘶哑，以此比喻脉象弦急将绝，是肝气将绝的表现，哪里像树木繁茂时能生发枝叶呢？所以病情深重难治的，是因为胃气败坏而脾脏绝灭，声音必然呃逆。称为坏府的，是人身的躯壳，用来藏纳五脏六腑，就像收藏器具的府库。《灵枢·胀论》说：脏腑在胸胁腹里，就像匣子收藏禁器一样。如果人有这三种脏器的败坏，就叫做坏府。即使是毒药也无能为力，短针也不能取效。如果徒然使用它们，只会导致皮破肉伤，而无益于病情。为什么呢？因为病情到了这一步，气机乖逆，血液死凝，气血争斗呈现黑色，已经不可治疗了。这篇经文的意义，自唐代王冰以来，都没有人能解释清楚，怎么可以引用它作为证据呢？《素问》虽然是上古经典，义理深奥难解，但它的主旨难道最终会晦暗不明吗？这两位医家的注释，不知道是否符合经旨，附在这里保存一种说法。
嘶 熊氏注音为西，马叫声。张景岳说：声音破损叫做嘶。丹波元简按：前《汉书·王莽传》中有“大声而嘶”，颜师古注解说：“嘶，声破也。”熊氏注音有误。王冰注“嘶”为“嗄”，《玉篇》说：“嗄，声破。”应当遵从王冰和张景岳的说法。
是谓坏府 张景岳说：府，就像宫府一样。人身体伤残日久，形体损败到这种地步，所以叫做坏府。丹波元简按：王冰引用《抱朴子》，但在现在的版本中找不到出处。徐坚《初学记》引用《抱朴子》说：“文挚通过拉伸筋脉来治疗危困，仲景剖开胸膛放入赤饼。”这仅仅是医家还能做到这样。
余念其痛心为之乱惑反甚 高世栻认为，“心下”二字应连读。高世栻意见相同。
不可更代 马云说：病离开人身，就像更替代替而去一样。吴崑说：更代，指更换月令时节。高世栻意见相同。张景岳说：针药无效，反而使病情加重，想施治却无计可施，所以百姓听到后，必定反过来认为这是残害他们。
十二节 马云说：人有十二经脉的节段。吴崑说：天有六阴六阳，人也有六阴六阳来对应它。张景岳意见相同。高世栻说：《邪客篇》说：岁有十二月，人有十二节。《生气通天论》说：其气九州九窍，五脏十二节，都与天气相通。十二节，指的是手足的大关节。大概天有阴阳寒暑来构成一年，人有十二节，来合应手足的三阴三阳十二经脉，以对应十二月。高世栻说：人身手足十二骨节的气，开阖运行，完全像天白天开启夜晚闭合的阴阳规律一样。
经天地阴阳之化 马云说：经理理天地阴阳的变化。吴崑意见相同。应当遵从王冰的说法。
五胜 《汉书·律历志》孟康注五胜说：五行相克。
达虚实之数 吴崑说：数，指微甚的差异。
吟至微 马云说：吟，极其细微，多么幽深啊。露齿出气的样子。熊氏注音：丘加反，张口。吴崑说：即使是吟的声音，极微小的疾病，就像秋毫在眼前，观察起来并不难。高世栻说：吟之下，得其至微，秋毫纤悉，都在眼中。丹波元简按：《通雅》说：吟即噤，闭口。古文中吟和噤通用。《吕氏春秋·重言篇》：“君噤而不吟。”高诱注：“噤开，吟闭。”《史记·淮阴侯列传》：“虽有舜禹之智，吟而不言。”注：“吟，巨荫反，音噤。”马注是不对的。
日有长短 各版本都作“短长”。丹波元简按：这一节押韵，应当改为“长短”。
虚实 吟 高世栻说：通过吟的极其细微之处，来知晓其虚实。丹波元简按：大概虽然万物并至，不可胜数，但总之不过是虚实开闭的道理，所以询问其方向。
土得木而达 丹波元简按：达，王冰训为通。但这与代、灭、缺、绝意义相违背。各家都不理解，值得怀疑。
黔首共余食 吴崑说：黔首，黑发之民。余食，犹言备食。张景岳说：黔首，黎民。共，皆也。余食，犹食之弃余，大家互不相顾。高世栻说：共，供同。悬挂布告于天下的是先立《针经》示人，而百姓只能尽力种田以供租税，有余粟来供养。对于治针之道，没有人知道。杨慎《丹铅总录》说：李斯刻石颂秦曰：“黔首康定。”太史公因此话，于是在《秦纪》中，说秦改称民为黔首。朱子注《孟子》也说：周称黎民，犹秦称黔首。大概是因太史公的话。然而《祭统》内经，实出于先秦，黔首之称，恐怕不是从秦朝开始的。（按：《祭统》当作《祭义》。）
知毒药为真 张景岳说：治病之道，针药各有所宜。如果真正知道非药不可，而妄用针的，必定反而害他。如《邪气脏腑病形篇》说：诸小者，阴阳形气俱不足，勿取以针，而调以甘药。《根结篇》说：形气不足，病气不足，此阴阳气俱不足也，不可刺之。高世栻说：毒药是用来攻邪的。如果知之不真，用之不当，则反而损伤正气。
末世之刺也 高世栻认为：刺，作制解。注云：制，制约针的大小。不对。
道无鬼神 吴崑说：言其道足以补化工，不再有鬼神之能事了。张景岳说：得心应手，取效若神。所谓神，神在我的道中，不要理解为鬼神。既然没有鬼神，那么它的来去，唯独由我掌控。丹波元简按：《庄子》说：独往独来，谓之独有。大概独有刺的真谛吧。
无以形先 汪机说：不可只观其外形，而忽略其内气是否相得。吴崑说：众脉不见，无真脏死脉。众凶弗闻，无五脏绝败。外证内脉相得，不只是观察形体而已。所以说无以形先。
可玩往来 高世栻说：《九针篇》说：其来不可逢，其往不可追。知机之道者，不差毛发。不知机道，叩之不发。知其往来，要与之期。
五虚勿近 五虚五实，见《玉机真脏论》。勿，高世栻和高士宗都作弗。高世栻说：虚则不可针，故曰弗近。实则宜针，故曰弗远。
至其当发间不容瞬 张景岳说：发，指出针。瞬，同。言针发出有时期，或迟或速，在于气机的一刹那，不可以瞬息之差误事。丹波元简按：《说文》：瞬，开阖目数摇也。徐铉曰：今俗别作瞬，非是。舒问切。《史记·扁鹊传》：目眩然而不瞬。《集韵》、《韵会》并音舜。释音：瞬，音寅。可疑。《甲乙经》作瞚。（《说文》：大目也。）《太素》作眴。（《说文》：目动也。）都难以讲通。
针耀而匀 高世栻说：匀，圆活也。手动若务者，以手按穴，似专一而不移。针耀而匀者，行针之时，复光耀而圆活也。
视义 吴崑说：视针之义。丹波元简按：《离合真邪论》说：用针无义，反为气贼。
观适之变 吴崑说：适，针气所至也。变，形气改易也。
见其乌乌见其稷稷 张景岳说：此形容用针之象，有如此者。乌乌，言气至如乌之集也。稷稷，言气盛如稷之繁也。从见其飞，言气之或往或来，如鸟之飞也。然此皆无中之有，莫测其孰为之主，故曰不知其谁。
伏如横弩起如发机 张景岳说：血气未应针，则伏如横弩，欲其强锐也。血气既应针，则退如发机，欲其迅速也。刘熙《释名》云：弩，怒也。其柄曰臂，似人臂也。钩弦者曰牙，似齿牙也。牙外曰郭，为牙之规廓也。下曰悬刀，其形然也。合名之曰机，言机之巧也。亦言如门户之枢机，开阖有节也。古史考云：黄帝作弩。丹波元简按：杜思敬《拔萃方》引经文作“横弩”。《孙子·兵势篇》：势如扩弩。《说文》：扩，弩满也。知是横扩通用。吴崑说：横，不正也。误。
Ma Yun states: The opening section of this chapter contains the meaning of "exhausting efforts to preserve the form" (Jin Yu Quan Jiao), hence the title *Bao Ming Quan Jiao Lun* (Treasure Life and Preserve Form Chapter). The term "Treasure Life" (Bao Ming) is derived from the second section which mentions "life hanging by a thread" (Xuan Ming). It implies that if one does not cherish life, the human form cannot be preserved.
The Laws of the Four Seasons are Established Wu Kun states: This is because success is achieved by following the laws of the four seasons. Gao Shishi states: Human formation is consistent with the establishment of the laws of the four seasons. Danbo Yuanjian notes: Gao's commentary is incorrect.
Regarding "Salt tastes salty" Ma Yun states: According to Wang Bing's commentary, the leakage of fluids due to salty taste is used as a metaphor for damp scrotum; the breaking of strings is a metaphor for lung injury; and lush trees are a metaphor for lung disease. These interpretations are all made from the perspective of the human body, which is incorrect. These three phrases function like the "Xing" (evocative imagery) in the *Classic of Poetry*. The first three phrases serve to introduce the subsequent sentence. Only Yang Shangshan's commentary aligns with the original meaning of the classic, and I deeply endorse it. Danbo Yuanjian notes: Wu Kun interprets the leakage of fluids due to salty taste as a metaphor for the discharge of Kidney Qi, leading to disorders such as seminal emission, night sweats, and hemoptysis. He interprets broken strings as lung disease and lush trees as liver distension. Zhang Jingyue interprets the leakage of fluids due to salty taste as a metaphor for damaged Kidney Qi and the failure of the two lower orifices to maintain control. He agrees with Wu Kun on broken strings but interprets lush trees as damage to the Liver and Lungs. Furthermore, he states that "Fu" means internal ulceration and "Fa" means falling off. Lushness on the outside is a sign of decay. None of these interpretations are superior to Yang's. Gao Shishi follows Yang's commentary but with slight differences in meaning. Hua Shou states: There are textual errors in this passage. "When trees are lush, their leaves fall" appears in *Tai Su* as "When trees are old, their leaves fall." "Zheng Hei" should likely be "Zheng Yi" (strange difference). "Huai Fu" refers to diseases of the three types mentioned above, akin to a place of collapse. Examining the context, the meaning is: When strings break, the sound becomes hoarse and ruined; when trees age, leaves fall; when salt is salty, its essence causes vessels to leak fluids; when disease is deep, the voice becomes hiccups. Skin rupture damaging flesh, and Qi and Blood struggling abnormally. If a person exhibits these three signs, it is called "Huai Fu" (Damaged Mansion/Organs). Poisonous drugs cannot treat it, and short needles cannot access it. Essentially, broken strings metaphorize hiccups, falling leaves metaphorize severe injury, and fluid leakage metaphorizes abnormal Qi and Blood struggle. This interpretation makes the text coherent. Qian Huang in *Shanghan Suyuan Ji* states: In this chapter, the Yellow Emperor wishes to cure the deepest diseases in the world, but Bo Gao replies that diseases deep-seated and nearing collapse cannot be fully cured. If pathogenic factors linger and penetrate deep into the marrow, it is like saltiness permeating even hard porcelain vessels, causing brine to seep out. This metaphorically illustrates pathogenic factors infiltrating sinews, bones, and organs, making them difficult to eradicate. Since the Kidney is the organ of moistening downward and salty water, if lower leakage is uncontrolled, the Kidney's primal Yang and Essence will be exhausted. Similarly, when silk strings are about to break, the sound shatters and becomes hoarse, metaphorizing a wiry and rapid pulse indicating impending Liver Qi exhaustion, unlike lush trees that can sprout branches. Thus, deep and difficult-to-treat diseases involve the collapse of Stomach Qi and extinction of Spleen, resulting in inevitable hiccups. Called "Huai Fu," the human body houses the Zang-Fu organs like a repository. *Ling Shu: Zhang Lun* states: Organs in the chest, hypochondrium, and abdomen are like boxes storing precious items. If three organs fail, it is "Huai Fu." Even poisonous drugs are useless, and short needles ineffective. Using them merely damages skin and flesh without benefit. Why? Because at this stage, Qi is disordered, Blood is stagnant, Qi and Blood struggle turning black, rendering it untreatable. Since Wang Bing's time in the Tang Dynasty, no one has explained this chapter's meaning correctly; how can it be cited as evidence? Although *Su Wen* is an ancient classic with profound meaning, its essence should not remain obscure. I attach these commentaries for reference.
Si Xiong pronounces it 'Xi', the neighing of a horse. Zhang Jingyue states: A broken voice is called 'Si'. Danbo Yuanjian notes: In *Han Shu: Wang Mang Zhuan*, Yan Shigu comments: "Si means a broken voice." Xiong's pronunciation is erroneous. Wang Bing defines 'Si' as 'Sha'. *Yu Pian* states: "Sha means a broken voice." One should follow Wang Bing and Zhang Jingyue.
Is Called Huai Fu (Damaged Mansion) Zhang Jingyue states: Fu is like a palace or mansion. When the human body is injured for a long time, the form deteriorates thusly, hence called "Huai Fu". Danbo Yuanjian notes: Wang Bing cites *Baopuzi*, which cannot be verified in current editions. Xu Jian's *Chuxue Ji* cites *Baopuzi*: "Wen Zhi treated critical conditions by stretching tendons, and Zhang Zhongjing inserted red cakes through the chest." This shows that physicians could perform such drastic measures.
I Reflect on Its Heartbreaking Confusion, Which Is Even More Severe Gao Shishi considers "Xin Xia" (below the heart) as part of the preceding sentence. Gao Shishi agrees.
Cannot Be Replaced Ma Yun states: Disease leaving the body is like being replaced and departing. Wu Kun states: Replacement refers to changing months and seasons. Gao Shishi agrees. Zhang Jingyue states: Acupuncture and herbs fail, exacerbating the disease. With no treatment available, people hear of this and believe it harms them.
Twelve Joints Ma Yun states: Humans have twelve joint segments corresponding to the twelve meridians. Wu Kun states: Heaven has six Yin and six Yang, and humans correspond with six Yin and six Yang. Zhang Jingyue agrees. Gao Shishi states: *Xie Ke Pian* says: There are twelve months in a year and twelve joints in humans. *Sheng Qi Tong Tian Lun* says: Qi connects nine regions, nine orifices, five Zang organs, and twelve joints with Heavenly Qi. Twelve joints refer to the major joints of hands and feet. Heaven has Yin-Yang and cold-heat forming a year; humans have twelve joints corresponding to the three Yin and three Yang of hands and feet, and the twelve meridians corresponding to the twelve months. Gao Shishi states: The Qi of the twelve bone joints in human limbs opens and closes and operates just like the Yin-Yang of day opening and night closing.
Regulating the Transformation of Heaven and Earth Yin and Yang Ma Yun states: To regulate the transformations of Heaven and Earth Yin and Yang. Wu Kun agrees. Wang Bing's view should be followed.
Five Overcomings Meng Kang's commentary in *Han Shu: Lü Li Zhi* on Five Overcomes states: The overcoming cycle of the Five Phases.
Understanding the Numbers of Deficiency and Excess Wu Kun states: Numbers refer to the degrees of subtle and severe differences.
Yin Zhi Wei Ma Yun states: Yin is extremely subtle and fine, how profound it is. It refers to exhaling with teeth showing. Xiong's pronunciation: Qiu Jia fan, opening the mouth. Wu Kun states: Even the sound of Yin, representing the most minute disease, is like an autumn down hair before the eye; observing it is not difficult. Gao Shishi states: Below Yin, one perceives the extreme subtlety; every detail of autumn down is visible. Danbo Yuanjian notes: *Tong Ya* states: Yin is Jin (closing the mouth). In ancient texts, Yin and Jin were interchangeable. *Lü Shi Chun Qiu: Zhong Yan Pian*: "The ruler was Jin and did not Yin." Gao You comments: "Jin opens, Yin closes." *Shi Ji: Huaiyin Hou Zhuan*: "Even with the wisdom of Shun and Yu, one would Yin and not speak." Commentary: "Yin, Ju Yin fan, sounds like Jin." Ma's note is incorrect.
Days Have Long and Short All versions read "Short and Long". Danbo Yuanjian notes: This section rhymes, so it should be corrected to "Long and Short".
Deficiency and Excess Yin Gao Shishi states: Knowing deficiency and excess through the extreme subtlety of Yin. Danbo Yuanjian notes: Although myriad things arrive simultaneously and cannot be counted, essentially they are governed by the principles of deficiency/excess and opening/closing. Hence, asking their direction.
Earth Achieves Reachability Through Wood Danbo Yuanjian notes: Da, Wang Bing interprets as Tong (through/unobstructed). However, this contradicts the meanings of Dai, Mie, Que, and Jue. Various schools do not understand this, raising suspicion.
Common People Share Surplus Food Wu Kun states: Qian Shou refers to people with black hair. Yu Shi means prepared food. Zhang Jingyue states: Qian Shou means commoners. Gong means all. Yu Shi means leftover food, implying mutual neglect. Gao Shishi states: Gong is synonymous with Gong (supply). Posting the *Needle Classic* publicly, commoners could only farm to pay taxes and have surplus grain for support. They knew nothing of acupuncture therapy. Yang Shen in *Dan Qian Zong Lu* states: Li Si's stele inscription praises Qin: "Qian Shou were peaceful and settled." Sima Qian used this phrase in *Records of the Grand Historian: Annals of Qin*, stating Qin renamed people as Qian Shou. Zhu Xi's commentary on *Mencius* also states: Zhou called them Li Min, while Qin called them Qian Shou, likely influenced by Sima Qian. However, *Ji Tong* (actually *Ji Yi*) is pre-Qin, so the term Qian Shou likely did not originate in the Qin dynasty.
Knowing Poisons as True Zhang Jingyue states: In treating disease, needles and herbs each have their appropriate uses. If one truly knows that herbs are necessary and recklessly uses needles, it will surely cause harm. As stated in *Xie Qi Zang Fu Bing Xing Pian*: For cases where Yin-Yang, form, and Qi are all deficient, do not use needles but regulate with sweet medicines. *Gen Jie Pian* states: When form and Qi are deficient, and disease Qi is deficient, both Yin and Yang Qi are insufficient; do not puncture. Gao Shishi states: Poisons are used to attack pathogens. If knowledge is inaccurate or application improper, it will damage healthy Qi instead.
Acupuncture of the Declining Age Gao Shishi states: Ci (puncture) is interpreted as Zhi (regulation/system). The commentary says Zhi refers to regulating needle size. This is incorrect.
The Way Has No Ghosts or Spirits Wu Kun states: The Way is sufficient to supplement the work of nature, leaving no room for ghosts or spirits. Zhang Jingyue states: Skill and heart merge, achieving effects as if divine. The so-called "divine" lies within our Way, not referring to ghosts or spirits. Since there are no ghosts or spirits, their coming and going depend solely on us. Danbo Yuanjian notes: *Zhuang Zi* says: Going alone and coming alone is called "You Du" (Unique Possession). Perhaps this refers to the true essence of acupuncture.
Do Not Precede with Form Wang Ji states: One should not merely observe external form but ignore whether internal Qi is harmonious. Wu Kun states: Without seeing the major pulses, there are no true Zang dead pulses. Without hearing major ominous signs, there is no total failure of the five Zang organs. External symptoms and internal pulses are harmonious; it is not merely about observing form. Hence, "Do Not Precede with Form."
One Can Study Their Coming and Going Gao Shishi states: *Jiu Zhen Pian* says: Their arrival cannot be met, their departure cannot be pursued. Those who know the Way of opportunity do not miss by a hair. Those who do not know the Way of opportunity, striking yields no response. Knowing their coming and going, one must set the timing.
Do Not Approach the Five Deficiencies The Five Deficiencies and Five Excesses are found in *Yu Ji Zhen Zang Lun*. Wu Kun and Gao Shizhong both write "Wu" as "Fu" (do not). Gao Shishi states: Deficiency means needles should not be used, hence "Do Not Approach." Excess means needles are suitable, hence "Do Not Distance."
At the Moment of Release, There Is No Room for a Blink Zhang Jingyue states: Fa means releasing the needle. Shun is synonymous. It means the release of the needle has a specific timing, either late or early, occurring in an instant of Qi mechanism, and cannot be mistaken by a blink. Danbo Yuanjian notes: *Shuo Wen*: Shun means blinking eyes repeatedly. Xu Xuan says: Currently commonly written as Shun, which is incorrect. Pronunciation: Shu Wen qie. *Shi Ji: Bian Que Zhuan*: Eyes dizzy and not shunning. *Ji Yun*, *Yun Hui* pronounce it as Shun. Interpretation: Shun, sounds like Yin. Suspect. *Jia Yi Jing* writes Sun (*Shuo Wen*: Large eyes). *Tai Su* writes Xuan (*Shuo Wen*: Eye movement). Both are difficult to explain.
Needles Are Bright and Uniform Gao Shishi states: Yun means round and flexible. Hand movements focus on pressing acupoints, appearing single-minded and immovable. When needling, the needles are bright and round/flexible.
Observing the Meaning Wu Kun states: Observing the meaning of needles. Danbo Yuanjian notes: *Li He Zhen Xie Lun* states: Using needles without meaning turns one into a thief of Qi.
Observing Changes of Arrival Wu Kun states: Shi refers to where needle Qi arrives. Bian refers to changes in form and Qi.
Seeing Them Like Crows, Seeing Them Like Millet Zhang Jingyue states: This describes the phenomenon of using needles. "Wu Wu" means Qi arriving like crows gathering. "Ji Ji" means Qi flourishing like millet growing densely. From "seeing them fly," it means Qi comes and goes like flying birds. However, these are manifestations of emptiness, unpredictable in origin, hence "not knowing who is the master."
Lying Still Like a Crossbow, Rising Like Triggering a Mechanism Zhang Jingyue states: Before Qi responds to the needle, it lies still like a crossbow drawn, desiring strength and sharpness. After Qi responds, it retreats/moves like triggering a mechanism, desiring speed. Liu Xi's *Shi Ming* states: Nu (crossbow) derives from Nu (anger). The handle is called Bi (arm), resembling a human arm. The hook for the string is called Ya (tooth), resembling teeth. Outside the tooth is Guo (frame), the boundary of the tooth. Below is Xuan Dao (hanging knife), shaped thus. Combined, it is named Ji (mechanism), indicating ingenuity. Also like the pivot of a door, opening and closing with rhythm. *Gu Shi Kao* states: The Yellow Emperor invented the crossbow. Danbo Yuanjian notes: Du Sijing's *Bacui Fang* quotes the text as "Heng Nu". *Sunzi: Bing Shi Pian* says: Momentum is like Kuo Nu. *Shuo Wen*: Kuo means a full crossbow. Thus, Heng Kuo are interchangeable. Wu Kun states: Heng means not upright. This is an error.
Far and Near Are One Ma Yun states: Qi arrives from far or near, perfectly matching the depth of the disease. Wu Kun states: Points on limbs are far, points on abdomen and back are near. The extraction of Qi is the same.