马云。按灵枢。有九针十二原篇。而小针篇。正所以解九针十二原篇之针法。此篇与小针解篇。大同小
异。故亦谓之针解篇。愚故以小针解篇之词。参入而释之。高本。篇。作论。盖以其有岐黄问答之语也。
菀陈 马云。灵枢。作宛。郁也。张云。本经。宛菀通用。通作郁。
疾按之 马云。此补法也。小针解云。徐而疾则实。言徐纳而疾出也。则以入针为徐。而不以出针
为徐。与此解不同。
徐按之 马云。此泻法也。小针解云。疾而徐则虚者。言疾纳徐出也。亦与此不同。
寒温气多少也 吴云。寒为虚。温为实。气少为虚。气多为实。志云。言实与虚者。谓针下寒。而
气少者。为虚。邪气已去也。针下热。而气多者。为实。正气已复也。
疾不可知也 马云。其寒温多少。至疾而速。正恍惚于有无之间。真不可易知也。
知病先后也 吴云。先后。有标本之辨。故察之。
工勿失其法 马云。小针解曰。为虚与实。若得若失者。
言补者。 （音必。满貌。）然若有得也。泻则恍然若有失也。义与此亦异。
离其法也 张云。粗工为离其法耳。
补泻之时 甲乙。此下。有以针为之四字。九针十二原篇同。
与气开阖相合也 马云。其针入之后。若针下气来。谓之开。可以迎而泻之。气过谓之阖。可以随而
补之。针与气开阖相合也。简按此本于王注。诸家并同。
阴气隆至 吴。此下。补针下寒三字。
知病之内外也 马云。言病深则针深。病浅则针浅。分病之内外也。
深浅其候等也 吴云。四肢孔穴。与胸背之孔穴。虽有远近不同。其浅深取气则一也。高云。深则远。
浅则近。其候气之法。与深浅等。简按高注近是。
无邪下 马云。邪。斜同。高云。十二原论云。正指直刺。无针左右。神在秋毫。属意病者。夫正指
直刺。无针左右。是义无斜下也。
下膝三寸也 本输篇云。入于下陵。下陵。膝下三寸。 骨外三里也。唯云膝下。似无准。千金云。
在膝头骨节下三寸。资生云。犊鼻下三寸。
跗之 新校正。据骨空论。作跗上。马张高并从其说。吴云。跗。拊误。拊。重按也。拊之者。以
物重按于三里分也。盖三里趺阳。一脉相通。重按其三里。则趺阳之脉不动。其穴易辨。志云。跗之者。足跗
上之冲阳脉也。简按马张吴虽改字不同。其意本于王义。今考唯云所谓跗之者。举膝分易见也。而无按三里。
则趺上之脉止之说。则不可从。疑是跗上脱低字。之上脱取字。灵邪气脏腑病形篇云。三里者。
低跗取之。巨虚者。举足取之。而全本作低 。可以证也。
巨虚 马云。巨虚上廉。张同。简按甲乙云。在三里下三寸。本输篇云。下三里三寸。为巨虚上廉。
明堂下经云。在 骨外大筋内。筋骨之间。陷者中。铜人。一名上巨虚。
下廉 吴云。陷上为巨虚上廉。陷下为巨虚下廉。上下相去三寸。简按本输篇云。复下上廉三寸。为
巨虚下廉。
帝曰余闻九针 马云。此节。当与灵枢九针论第一节参看。
人脉应人 吴云。内营外卫。人在气交之中之象也。张云。动静有期。盛衰有变。位于天地之中。人
之象也。
人筋应时 高云。人筋十二。足筋起于足指。手筋起于手指。手足为四肢。一如十二月分四时。故人
筋应时。
合气 简按新校正。引别本。气。作度。近是。
应野 志云。阴阳应象大论云。地有九野。人有九窍。九野者。九州之分野也。人之三百六十五络。
犹地之百川。流注通会于九州之间。
三百六十五节气 小针解云。节之交。三百六十五会者。络脉之渗灌诸节者也。子华子云。一身之为
骨。凡三百有六十。精液之所朝夕也。由此观之。与三百六十五络。所指自异。
心意应八风 此以下。至应之九。必有脱误。
应五音六律 张云。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。志云。发齿耳目共六。齿又为六六之数。而发之数。不可数矣。律吕之数。推而广之。可千可
万。而万之外。不可数矣。
应地 吴云。人之十二脉。外合十二水。血以象阴。水之类也。气以 之。血以濡之。脉行而不已。
水流而不息。
是其应地者也。
人肝目应之九 吴张以此六字。与下文二百二十三字。共为蠹简残缺。必有遗误。是也。志。至九
窍三百六十五。为注释。高。以九之一字。连下为烂文。而注人肝目应之五字。并不可从。
马云说：按《灵枢》中有《九针十二原》篇，而《小针解》篇正是用来解释《九针十二原》篇中的针刺方法的。这一篇与《小针解》篇大体相同，只有细微差别，所以也称为《针解》篇。我因此将《小针解》篇的文辞参入其中进行解释。高本（高世栻注本）中，“篇”字写作“论”，大概是因为其中有黄帝与岐伯问答的话语的缘故。
菀陈：马云说，《灵枢》中写作“宛”，意为郁结。张云说，本经中“宛”和“菀”通用，通作“郁”。
疾按之：马云说，这是补法。《小针解》中说：“徐而疾则实”，意思是缓慢进针而快速出针。这里以入针为慢，而不以出针为慢，与此处的解释不同。
徐按之：马云说，这是泻法。《小针解》中说：“疾而徐则虚者”，意思是快速进针而缓慢出针。这也与此处不同。
寒温气多少也：吴云说，寒代表虚，温代表实。气少为虚，气多为实。志云说，所谓实与虚，是指针下感觉寒冷且气少者为虚，表示邪气已去；针下感觉热且气多者为实，表示正气已恢复。
疾不可知也：马云说，那种寒温及气量的多少，变化迅速，正恍惚于有和无之间，确实难以确切知晓。
知病先后也：吴云说，先后，有标本的区别，所以要仔细察辨。
工勿失其法：马云说，《小针解》说：“为虚与实，若得若失者。”意思是补法时，（音必，充盈的样子），好像有所获得一样；泻法时，恍然好像有所失去一样。这与这里的含义也不同。
离其法也：张云说，粗疏的医生是背离了这种法则罢了。
补泻之时：甲乙经在此下有“以针为之”四个字，《九针十二原》篇也是同样的。
与气开阖相合也：马云说，针进入之后，如果针下感到气来，称为“开”，可以迎着气机进行泻法；气过之后称为“阖”，可以随着气机进行补法。针与气的开阖相符合。简按：这原本基于王冰的注释，各家都相同。
阴气隆至：吴云说，此下应补“针下寒”三个字。
知病之内外也：马云说，意思是病深则针刺深，病浅则针刺浅，以此区分病的内外。
深浅其候等也：吴云说，四肢的穴位与胸背的穴位，虽然有远近的不同，但取气的深浅程度是一样的。高云说，深则远，浅则近，候气的方法与深浅的程度相等。简按：高注比较接近正确。
无邪下：马云说，“邪”同“斜”。高云说，《十二原论》中说：“正指直刺，无针左右，神在秋毫，属意病者。”意思是正对穴位直刺，不向左右偏斜，精神专注在毫毛般的细微之处，意念集中在病人身上。这种“正指直刺，无针左右”的意思就是没有斜着下针。
下膝三寸也：《本输》篇说：“入于下陵。”下陵，即膝下三寸，胫骨外侧三里穴。只说膝下，似乎没有标准。《千金方》说：在膝盖头骨节下三寸。《资生经》说：犊鼻穴下三寸。
跗之：新校正根据《骨空论》，改为“跗上”。马、张、高都依从这个说法。吴云说：“跗”是“拊”的误字。“拊”意为重按。拊之，是用重物按在足三里穴上。因为足三里和趺阳脉一脉相通，重按足三里，则趺阳脉就不跳动，这样穴位就容易辨别。志云说：“跗之”指的是足背上冲阳脉的位置。简按：马、张、吴虽然改字不同，但意思都源于王冰的解释。现在考证，只说所谓的“跗之”，是指举起膝盖容易看见穴位，而没有按足三里使趺上脉搏停止的说法，那么这种观点不可从。怀疑是“跗上”脱漏了“低”字，“之上”脱漏了“取”字。《灵枢·邪气脏腑病形》篇说：“三里者，低跗取之。”“巨虚者，举足取之。”全本作“低”，可以证明这一点。
巨虚：马云说，巨虚上廉，张云相同。简按《甲乙经》说：在足三里下三寸。《本输》篇说：足三里下三寸，为巨虚上廉。《明堂下经》说：在腓骨外侧大筋内，筋骨之间凹陷处。《铜人腧穴针灸图经》称一名上巨虚。
下廉：吴云说：陷上为巨虚上廉，陷下为巨虚下廉。上下相距三寸。简按《本输》篇说：再向下上廉三寸，为巨虚下廉。
帝曰余闻九针：马云说：这一节，应当与《灵枢·九针论》第一节参看。
人脉应人：吴云说：内营外卫，人在气交之中的形象。张云说：动静有定期，盛衰有变化，位于天地之中，这是人的形象。
人筋应时：高云说：人的筋有十二条，足筋起于足趾，手筋起于手指。手足构成四肢，就像十二月分为四季一样，所以人的筋对应时节。
合气：简按新校正引用别本，“气”字写作“度”，比较接近正确。
应野：志云说：《阴阳应象大论》说：“地有九野，人有九窍。”九野，就是九州的分野。人的三百六十五络脉，就像地上的百川，流注汇聚于九州之间。
三百六十五节气：《小针解》说：“节之交，三百六十五会者，络脉之渗灌诸节者也。”子华子说：一身作为骨骼，共有三百六十个，是精液朝夕滋养的地方。由此看来，与三百六十五络脉所指自然不同。
心意应八风：以下直到“应之九”，必定有脱漏错误。
应五音六律：张云说：头发的多少，牙齿的排列，耳朵的听力，眼睛的视力，五声的高低清浊，都纷繁不乱，各有条理，所以对应五音六律。志云说：发、齿、耳、目共六个，牙齿又是六六之数，而头发的数量无法计算。律吕的数量，推而广之，可千可万，而在万之外，就无法计算了。
应地：吴云说：人的十二经脉，外合十二水，血象征阴，水是同类。气以...（原文此处似有缺漏或不通，结合上下文推测意为气行推动血行），血以濡养之，脉运行不止，水流不息，这就是它对应地的地方。
是其应地者也。
人肝目应之九：吴、张认为这六个字，与下文二百二十三个字，共同构成了蠹简残缺部分，必定有遗误，这是对的。志将其作为九窍三百六十五的注释。高将“九”字连下句读为烂文，并注释为“人肝目应之五”，都不可以从。
Ma Yun states: According to the *Ling Shu* (Spiritual Pivot), there is a chapter titled "Nine Needles and Twelve Source Points" (*Jiu Zhen Shi Er Yuan*). The chapter "Explanation of the Small Needle" (*Xiao Zhen Jie*) serves precisely to explain the acupuncture methods described in the "Nine Needles and Twelve Source Points" chapter. This chapter is largely identical to the "Explanation of the Small Needle" chapter, with only minor differences; therefore, it is also referred to as the "Acupuncture Explanation" (*Zhen Jie*) chapter. Consequently, I have incorporated the text from the "Explanation of the Small Needle" chapter to elucidate it. In the Gao edition, the character "chapter" (*pian*) is written as "treatise" (*lun*), likely because it contains dialogues between Qi Bo and Huang Di.
Wan Chen: Ma Yun notes that the *Ling Shu* uses the character "Wan" (宛), meaning stagnation or depression. Zhang Yun states that in this classic, "Wan" and "Wen" (菀) are used interchangeably, often written as "Yu" (郁).
Pressing quickly (Ji An Zhi): Ma Yun explains that this is a tonifying method. The "Explanation of the Small Needle" states: "Slow insertion and rapid withdrawal lead to fullness (Shi)." This means inserting the needle slowly and withdrawing it rapidly. Here, insertion is considered slow, while withdrawal is not slow, which differs from the explanation in this chapter.
Pressing slowly (Xu An Zhi): Ma Yun explains that this is a sedating method. The "Explanation of the Small Needle" states: "Rapid insertion and slow withdrawal lead to emptiness (Xu)." This means inserting the needle rapidly and withdrawing it slowly. This also differs from the current context.
Cold, warmth, and the quantity of Qi: Wu Yun states that cold indicates deficiency (Xu), while warmth indicates excess (Shi). Little Qi signifies deficiency, and abundant Qi signifies excess. Zhi Yun states that regarding excess and deficiency: if the needle sensation is cold and the Qi is scant, it is deficiency, indicating that pathogenic factors have been expelled; if the needle sensation is hot and the Qi is abundant, it is excess, indicating that healthy Qi has recovered.
Difficult to know quickly (Ji Bu Ke Zhi Ye): Ma Yun says that the variations in cold/warmth and the quantity of Qi change so rapidly that they hover between existence and non-existence, making them truly difficult to ascertain precisely.
Knowing the sequence of disease (Zhi Bing Xian Hou Ye): Wu Yun states that "sequence" refers to the distinction between root and branch (Biao Ben), which must be carefully observed.
The skilled practitioner must not lose the method (Gong Wu Shi Qi Fa): Ma Yun cites the "Explanation of the Small Needle": "Treating deficiency and excess is like gaining or losing something." It means that during tonification, one feels as if one has gained something (fullness); during sedation, one feels as if one has lost something (emptiness). This meaning differs from the current passage.
Departing from the method (Li Qi Fa Ye): Zhang Yun states that unskilled practitioners are the ones who depart from this method.
Timing of tonification and sedation (Bu Xie Zhi Shi): The *Jia Yi Jing* includes the four characters "using needles to do so" (Yi Zhen Wei Zhi) below this line, which is consistent with the "Nine Needles and Twelve Source Points" chapter.
Harmonizing with the opening and closing of Qi (Yu Qi Kai He Xiang He Ye): Ma Yun explains that after the needle is inserted, if Qi arrives at the needle site, it is called "opening" (Kai), allowing for sedation by迎 (meeting/attacking) the Qi. When the Qi passes, it is called "closing" (He), allowing for tonification by following (Sui) the Qi. Thus, the needle harmonizes with the opening and closing of Qi. Jian An notes that this originates from Wang Bing's commentary, a view shared by other schools.
Abundant arrival of Yin Qi (Yin Qi Long Zhi): Wu Yun suggests that the three characters "cold under the needle" (Zhen Xia Han) should be added here.
Knowing the interior and exterior of the disease (Zhi Bing Zhi Nei Wai Ye): Ma Yun explains that deep diseases require deep needling, while superficial diseases require shallow needling, thereby distinguishing the interior and exterior of the disease.
The observation of depth is equal (Shen Qian Qi Hou Deng Ye): Wu Yun states that although acupoints on the limbs differ in distance from those on the chest and back, the depth required to obtain Qi is the same. Gao Yun states that deep points are distant and shallow points are near; the method of observing Qi corresponds to the degree of depth. Jian An considers Gao's annotation to be closer to the truth.
No oblique insertion (Wu Xie Xia): Ma Yun states that "Xie" (邪) is synonymous with "Xie" (斜, oblique). Gao Yun cites the "Twelve Source Points Treatise": "Point directly and pierce straight, do not needle left or right; focus your spirit on the finest details, and direct your attention to the patient." This "point directly and pierce straight, no left or right deviation" implies no oblique insertion.
Three cun below the knee (Xia Xi San Cun Ye): The "Ben Shu" chapter states: "Enters at Xia Ling." Xia Ling is three cun below the knee, the Sanli point on the outer side of the tibia. Merely saying "below the knee" seems imprecise. The *Qian Jin Fang* states: three cun below the knee joint bone. The *Zi Sheng Jing* states: three cun below the Dubi point.
On the dorsum (Fu Zhi): The New Correction, based on the "Bone Empty Theory," reads "on the dorsum" (Fu Shang). Ma, Zhang, and Gao follow this interpretation. Wu Yun argues that "Fu" (跗) is a typo for "Fu" (拊, to press heavily). To "press heavily" means to apply weight to the Sanli point. Since Sanli and Duyang pulses are connected, pressing Sanli heavily stops the pulse at Duyang, making the acupoint easier to identify. Zhi Yun states that "Fu Zhi" refers to the Chongyang pulse on the dorsum of the foot. Jian An notes that although Ma, Zhang, and Wu differ in their textual corrections, their intent derives from Wang Bing’s meaning. However, upon examination, the phrase "so-called Fu Zhi" simply means raising the knee to make the acupoint visible, without the claim that pressing Sanli stops the dorsal pulse. Therefore, this view cannot be accepted. It is suspected that the character "Di" (low/depress) was omitted from "Fu Shang," and "Qu" (take/select) was omitted from "Zhi Shang." The *Ling Shu · Chapter on Pathogenic Qi and Viscera Diseases* states: "For Sanli, depress the dorsum to locate it. For Juxu, raise the foot to locate it." The complete version uses "Di," which serves as evidence.
Juxu: Ma Yun mentions Juxu Shanglian (Upper Lower Great Hollow). Zhang Yun agrees. Jian An notes that the *Jia Yi Jing* states: three cun below Sanli. The *Ben Shu* chapter states: three cun below Sanli is Juxu Shanglian. The *Ming Tang Xia Jing* states: inside the large tendon on the outer side of the fibula, in the depression between the bone and tendon. The *Tong Ren Acupoint Acupuncture Atlas* calls it Shangjuxu (Upper Great Hollow).
Xialian: Wu Yun states: The upper depression is Juxu Shanglian, and the lower depression is Juxu Xialian. They are three cun apart vertically. Jian An notes that the *Ben Shu* chapter states: three cun below Shanglian is Juxu Xialian.
The Emperor said: I have heard of the Nine Needles: Ma Yun states: This section should be cross-referenced with the first section of the *Ling Shu · Nine Needles Treatise*.
Human vessels correspond to humans (Ren Mai Ying Ren): Wu Yun states: Inner Ying and Outer Wei represent the human image within the intersection of Qi. Zhang Yun states: Movement and stillness have their periods, abundance and decline have their changes; located in the center of Heaven and Earth, this is the image of humanity.
Human tendons correspond to the seasons (Ren Jin Ying Shi): Gao Yun states: There are twelve sets of human tendons. Foot tendons originate from the toes, and hand tendons originate from the fingers. Hands and feet constitute the four limbs, just as twelve months divide into four seasons; thus, human tendons correspond to the seasons.
Harmonizing with Qi (He Qi): Jian An notes that the New Correction cites an alternative version where "Qi" is written as "Du" (度, measure/capacity), which is closer to the correct reading.
Corresponding to the regions (Ying Ye): Zhi Yun cites the *Yin Yang Ying Xiang Da Lun*: "The earth has nine regions, and humans have nine orifices." The nine regions refer to the divisions of the Nine Provinces. The 365 collaterals of the human body are like the hundred rivers of the earth, flowing and converging among the Nine Provinces.
365 Solar Terms (San Bai Liu Shi Wu Jie Qi): The "Explanation of the Small Needle" states: "The intersections of joints, 365 meetings, are where collaterals seep and irrigate various joints." Zi Hua Zi states: The bones of the body number 360, which are nourished day and night by essence and fluid. From this perspective, the reference differs from the 365 collaterals.
Mind and intention correspond to the Eight Winds (Xin Yi Ying Ba Feng): From here until "corresponds to nine," there must be omissions and errors.
Corresponding to the Five Tones and Six Laws (Ying Wu Yin Liu Lv): Zhang Yun states: The amount of hair, the arrangement of teeth, the acuity of hearing, the clarity of vision, and the modulation of the five tones—all are complex yet orderly, each having its own structure; thus, they correspond to the Five Tones and Six Laws. Zhi Yun states: Hair, teeth, ears, and eyes total six; teeth also represent the number six-six. The number of hairs is incalculable. The numbers of the pitch pipes (Lv Lü), when extended, can reach thousands and tens of thousands, but beyond ten thousand, they become incalculable.
Corresponding to the Earth (Ying Di): Wu Yun states: The twelve meridians of humans correspond externally to the twelve waters. Blood symbolizes Yin, and water is of the same category. Qi [drives/moves]... Blood moistens it. The meridians flow endlessly, just as water flows without ceasing. This is how it corresponds to the Earth.
This is its correspondence to the Earth (Shi Qi Ying Di Zhe Ye).
The liver and eyes of humans correspond to nine (Ren Gan Mu Ying Zhi Jiu): Wu and Zhang consider these six characters, along with the following 223 characters, to be part of a damaged bamboo slip fragment, implying missing content. This is correct. Zhi treats it as a commentary on the nine orifices and 365 [points]. Gao connects the character "Jiu" (nine) to the next sentence as corrupt text and annotates it as "The liver and eyes of humans correspond to five," which is unacceptable.