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。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。令母得深入而阳气出。(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
。令母得伤肉分。伤则气得竭。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。令可以按脉勿陷以致其气。令邪气独出。(用在按脉致气以出其邪。勿得过
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。(瘤留也
。)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。两气相搏。合为痈脓者也。故为之治针。必令其末如
剑锋。可以取大脓。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。必令尖如毛。(毫同)且圆且锐。中身微大以取暴气。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。(用在微细徐缓。渐散其邪。以养真
气)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。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。故为之治针令小大
如挺。其锋微圆以取大气之不能过于关节者也。(九针图在卷三)
身形之应九野也。左足应立脊其日戊寅己丑。(此左足应艮宫东北方也。立春后。东北
节气
也。寅丑二日。东北日辰也。故其气皆应于艮宫。然乾坤艮巽。四隅之宫也震兑坎离四正之
宫也。土王于四季。故四隅之宫皆应戊己。而四震之宫各有所王。后仿此。)左胁应春分。
其日乙卯。(此左胁应正宫。正东方也。春分后。正东节气也。乙卯日东方之正也。故其气
皆相应。)左手应立夏。其日戊辰己巳(此左手应巽宫。东南方也。立夏后。东南节气也。戊
辰己巳东南日辰也。故其气皆相应。)膺喉首头应夏至。其日丙午。(膺喉首头应离宫正南方
也夏至后。正南节气也。丙午日。南方之正也。故其气皆相应。)右手应立秋。其日戊申己
未。(此右手应坤宫。西南方也。立秋后。西南节气也。戊申己未。西南日辰也。故其气皆
相应。)右胁应秋分。其日辛酉。(此右胁应兑宫。正西方也。秋分后正西节气也。辛酉日。
西方之正也故其气皆相应)右足应立冬。其日戊戌己亥。(此右足应干宫。西北方也。立冬后
。西北节气也。戊戌己亥西北日辰也。故其气皆相应。)腰尻下窍应冬至。其日壬子(此腰尻
下窍应坎宫。正北方也冬至后。正北节气也。壬子日。北方之正也。故其气皆相应)六腑膈
下三脏应中州。其大禁大禁太乙所在之日。及诸戊己。(此膈下应中宫也膈下。腹中也。三
脏
。肝脾肾也。六腑三脏。俱在膈下腹中。故应中州其大禁者在太乙所在之日。及诸戊己日。
盖戊己属上。虽寄王于四季。而实为中宫之辰故其气应亦如太乙。即冬至居叶蛰宫四十六日。
立春居天留宫四十六日之类是也。○张景岳曰。九宫八风篇止言八宫。而不及中宫此节乃言
中宫太乙所在之日意者于八宫太乙数中。几值四季土王用专之日。即中宫太乙之期也。惟博
者正之。)凡此九者。(九宫)善候八正所在之处。(八正。即八方王气之所在。太乙之谓也。
九宫定则八正之气可候矣)所主左右上下。身体有痈肿者。欲治之。无以其所直之日溃治之
。是谓天忌日也。(太乙所在天忌图在卷三。)
圣人推演天地运行的数理规律。以一为基础，推演至九，从而确立“九野”的概念。将九再乘以九，得到八十一，以此作为黄钟律的基数。
用九针来对应这些数理。第一针，对应天。天属于阳。在五脏中，肺与天相应。肺是覆盖五脏六腑的华盖。皮肤是肺的外合部位，也是人体阳气所在之处。因此，制作第一根针时，必须使针头宽大而针尖锐利，防止深入体内，以便引出体表的阳邪。（此针用于浅刺，旨在排出阳邪即可。）第二针，对应地。人体中与土相应的部分是肌肉。因此，制作第二根针时，必须使针身圆筒状而针尖圆润，防止损伤肌肉组织。如果损伤了肌肉，会导致正气衰竭。第三针，对应人。人类赖以生存的基础是血脉。因此，制作第三根针时，必须使针身宽大而针尖圆润，以便按压脉道而不陷入过深，从而调动经气，使邪气单独排出。（此针用于按压脉道以调动正气并排出邪气，切勿过深刺入血脉之中。）第四针，对应四时。四时之风邪客居于经络之中，会导致瘤病（指积聚留滞之病）。因此，制作第四根针时，必须使针身圆筒状而针尖锋利，以便泻热、出血，使顽固性疾病得以消除。第五针，对应音律。音律区分冬夏，分界在于子午之时，此时阴阳分离，寒热相争，两气搏结，会形成痈脓。因此，制作第五根针时，必须使针尖像剑锋一样，以便刺破排出大量脓液。第六针，对应律吕。律吕用来调和阴阳四时，并与十二经脉相合。虚邪客于经络会导致暴痹。因此，制作第六根针时，必须使针尖像毫毛一样细小、圆润且锐利，针身中部略微粗大，以便祛除暴发性邪气。第七针，对应星辰。星辰对应人体的七窍。邪气客居经络导致痛痹，停留于经络之中。因此，制作第七根针时，令针尖像蚊虻的口器一样细小，操作时要安静、缓慢进入，轻微刺激并长时间留针，借以扶助正气，使真气与邪气一同排出，出针后以养护正气。（此针用于微细、缓慢、渐进地消散邪气，以养护真气。）第八针，对应风。风对应人体的四肢大关节。八方虚风伤人，内侵至骨骼缝隙、腰脊及腠理之间，导致深部的痹证。因此，制作第八根针时，必须使针身细长而针尖锋利，以便祛除深伏的邪气和远端的痹证。第九针，对应九野。九野对应人体的关节间隙和皮肤之间。淫邪流溢全身，状如风水病，但流动不能越过大的关节枢纽。因此，制作第九根针时，使其大小如同挺杖，针尖微圆，以便祛除那些不能通过关节的大邪气。（九针图见卷三）
人的身形与九野相对应。左足对应艮宫，日期为戊寅、己丑日。（此处左足对应东北方的艮宫。立春之后，东北方向的节气。寅日和丑日是东北方向的时辰，所以其气都对应艮宫。然而乾坤艮巽是四个角落的宫位，震兑坎离是四个正方向的宫位。土旺于四季，所以四个角落的宫位都对应戊己，而四个正方向的宫位各自有所主。后文仿照此例推断。）左胁对应春分，日期为乙卯日。（此处左胁对应正东方的震宫。春分之后，正东方向的节气。乙卯日是东方正位的日子，所以其气都相应。）左手对应立夏，日期为戊辰、己巳日。（此处左手对应东南方的巽宫。立夏之后，东南方向的节气。戊辰、己巳是东南方向的时辰，所以其气都相应。）胸膺、咽喉、头部对应夏至，日期为丙午日。（胸膺、咽喉、头部对应正南方的离宫。夏至之后，正南方向的节气。丙午日是南方正位的日子，所以其气都相应。）右手对应立秋，日期为戊申、己未日。（此处右手对应西南方的坤宫。立秋之后，西南方向的节气。戊申、己未是西南方向的时辰，所以其气都相应。）右胁对应秋分，日期为辛酉日。（此处右胁对应正西方的兑宫。秋分之后，正西方向的节气。辛酉日是西方正位的日子，所以其气都相应。）右足对应立冬，日期为戊戌、己亥日。（此处右足对应西北方的乾宫。立冬之后，西北方向的节气。戊戌、己亥是西北方向的时辰，所以其气都相应。）腰部、尾骶、下窍对应冬至，日期为壬子日。（此处腰部、尾骶、下窍对应正北方的坎宫。冬至之后，正北方向的节气。壬子是北方正位的日子，所以其气都相应。）六腑、膈下的三脏对应中州（中央），其治疗的大禁忌是太乙神所在之日，以及所有的戊己日。（此处膈下对应中宫。膈下即腹中。三脏指肝、脾、肾。六腑和三脏都在膈下腹中，所以对应中州。其大禁忌在于太乙神所在之日，以及所有的戊己日。因为戊己属土，虽然寄旺于四季，但实际上是中宫的时辰，所以其气应也像太乙一样。例如冬至居住在叶蛰宫四十六天，立春居住在天留宫四十六天之类。○张景岳说：《九宫八风篇》只提到八宫，没有提及中宫。这一节提到了中宫和太乙所在之日，推测是在八宫太乙数中，遇到四季土王专用之日，就是中宫太乙的时期。只有博学之人才能纠正这一点。）凡是这九种情况（九宫），善于观察八正之气所在的方位（八正，即八方王气所在，也就是太乙所在的位置。九宫确定，则八正之气可以候察了）。所主管的左右上下身体部位如果有痈肿，想要治疗它，不要在与其位置直对的日子进行溃破治疗。这叫做“天忌日”。（太乙所在的天忌图见卷三。）
The sage deduced the numerical laws of Heaven and Earth. Starting with one, it extends to nine, thereby establishing the "Nine Fields" (Jiu Ye). Multiplying nine by nine yields eighty-one, which serves as the base number for Huangzhong (the fundamental pitch pipe).
The nine needles correspond to these numbers. The first needle corresponds to Heaven. Heaven belongs to Yang. Among the Five Zang Organs, the Lung corresponds to Heaven. The Lung is the canopy covering the Five Zang and Six Fu Organs. The skin is the exterior correspondence of the Lung and represents the Yang Qi of the human body. Therefore, when crafting the first needle, its head must be broad and its tip sharp, preventing deep insertion so that Yang pathogens can be expelled from the surface. (This needle is used for superficial needling, solely to expel Yang pathogens.) The second needle corresponds to Earth. The part of the human body corresponding to Earth is flesh/muscle. Therefore, when crafting the second needle, its shaft must be cylindrical and its tip rounded, preventing injury to the muscle tissue. Injury to muscles would cause the depletion of Healthy Qi. The third needle corresponds to Humanity. Human life relies on blood vessels. Therefore, when crafting the third needle, its shaft must be broad and its tip rounded, allowing it to press upon the pulse without sinking too deeply, thereby mobilizing Jing Qi and causing Pathogenic Qi to exit alone. (This needle is used to press the pulse to mobilize Zheng Qi and expel Xie Qi; it must not penetrate too deeply into the blood vessels.) The fourth needle corresponds to the Four Seasons. Wind pathogens of the four seasons lodge in the meridians, causing tumorous accumulations (Liu Bing). Therefore, when crafting the fourth needle, its shaft must be cylindrical and its tip sharp, enabling the draining of Heat, bleeding, and the exhaustion of chronic diseases. The fifth needle corresponds to Musical Tones. Musical tones distinguish between Winter and Summer, divided at the Zi and Wu hours, where Yin and Yang separate, Cold and Heat contend, and the two energies clash to form carbuncles and pus. Therefore, when crafting the fifth needle, its tip must resemble a sword edge, capable of draining large amounts of pus. The sixth needle corresponds to Pitch Pipes. Pitch pipes regulate Yin and Yang and the four seasons, aligning with the Twelve Meridians. Deficient pathogens lodging in the meridians cause sudden Bi syndrome. Therefore, when crafting the sixth needle, its tip must be fine like a hair needle (Hao), round, and sharp, with the middle of the shaft slightly thicker, to remove sudden pathogenic Qi. The seventh needle corresponds to Stars. Stars correspond to the seven orifices of the human body. Pathogens lodging in the meridians cause painful Bi syndrome and reside within the channels. Therefore, when crafting the seventh needle, its tip should resemble the proboscis of a mosquito or horsefly. It should be inserted quietly and slowly, retained lightly for a long time, allowing Zheng Qi to follow, so that both True Qi and Pathogenic Qi are expelled together, nourishing the body after withdrawal. (This needle is used for subtle, slow, gradual dispersion of pathogens to nourish True Qi.) The eighth needle corresponds to Wind. Wind corresponds to the eight major joints of the limbs. Deficient winds from the eight directions injure the body, lodging internally between bone fissures, waist, spine, and interstices, causing deep Bi syndrome. Therefore, when crafting the eighth needle, its shaft must be long and its tip sharp, capable of removing deep-seated pathogens and distant Bi obstructions. The ninth needle corresponds to the Nine Fields. The Nine Fields correspond to the spaces between joints and the skin. Excessive pathogens overflow throughout the body, resembling wind-water edema, but cannot flow beyond the major joint hinges. Therefore, when crafting the ninth needle, it should be sized like a rigid rod, with a slightly rounded tip, to remove excessive Qi that cannot pass through the joints. (The diagram of the Nine Needles is in Volume 3.)
The human body corresponds to the Nine Fields. The left foot corresponds to the Gen Palace, on days of Wu Yin and Ji Chou. (Here, the left foot corresponds to the Northeast Gen Palace. After Start of Spring, this is the Northeast solar term. Yin and Chou days/hours belong to the Northeast direction, so their Qi corresponds to the Gen Palace. However, Qian, Kun, Gen, and Xun are the corner palaces, while Zhen, Dui, Kan, and Li are the cardinal palaces. Earth prospers in the four seasons, so all corner palaces correspond to Wu and Ji, while each cardinal palace has its own ruling element. The following follows this pattern.) The left hypochondrium corresponds to the Spring Equinox, on the day of Yi Mao. (Here, the left hypochondrium corresponds to the East Zhen Palace. After the Spring Equinox, this is the East solar term. Yi Mao day is the true East, so their Qi corresponds accordingly.) The left hand corresponds to the Start of Summer, on days of Wu Chen and Ji Si. (Here, the left hand corresponds to the Southeast Xun Palace. After Start of Summer, this is the Southeast solar term. Wu Chen and Ji Si days/hours belong to the Southeast direction, so their Qi corresponds accordingly.) The chest, throat, head, and neck correspond to the Summer Solstice, on the day of Bing Wu. (The chest, throat, head, and neck correspond to the South Li Palace. After the Summer Solstice, this is the South solar term. Bing Wu day is the true South, so their Qi corresponds accordingly.) The right hand corresponds to the Start of Autumn, on days of Wu Shen and Ji Wei. (Here, the right hand corresponds to the Southwest Kun Palace. After Start of Autumn, this is the Southwest solar term. Wu Shen and Ji Wei days/hours belong to the Southwest direction, so their Qi corresponds accordingly.) The right hypochondrium corresponds to the Autumn Equinox, on the day of Xin You. (Here, the right hypochondrium corresponds to the West Dui Palace. After the Autumn Equinox, this is the West solar term. Xin You day is the true West, so their Qi corresponds accordingly.) The right foot corresponds to the Start of Winter, on days of Wu Xu and Ji Hai. (Here, the right foot corresponds to the Northwest Qian Palace. After Start of Winter, this is the Northwest solar term. Wu Xu and Ji Hai days/hours belong to the Northwest direction, so their Qi corresponds accordingly.) The lower back, sacrum, and lower orifices correspond to the Winter Solstice, on the day of Ren Zi. (Here, the lower back, sacrum, and lower orifices correspond to the North Kan Palace. After the Winter Solstice, this is the North solar term. Ren Zi day is the true North, so their Qi corresponds accordingly.) The Six Fu Organs and the three Zang organs below the diaphragm correspond to the Central Region (Zhong Zhou). The major contraindications are the days when Taiyi resides, and all Wu and Ji days. (Here, below the diaphragm corresponds to the Central Palace. Below the diaphragm is the abdomen. The three Zang organs are the Liver, Spleen, and Kidney. The Six Fu and three Zang organs are all in the abdomen below the diaphragm, thus corresponding to the Central Region. The major contraindication lies in the days Taiyi resides, and all Wu and Ji days. Because Wu and Ji belong to Earth, although they prosper in the four seasons, they essentially represent the Central Palace's timing, so their Qi response is similar to Taiyi. For example, Taiyi resides in Yezhe Palace for 46 days after Winter Solstice, and in Tianliu Palace for 46 days after Start of Spring, etc. ○ Zhang Jingyue stated: The "Nine Palaces and Eight Winds" chapter only mentions eight palaces and does not mention the Central Palace. This section discusses the Central Palace and the days Taiyi resides. It is hypothesized that among the Taiyi numbers of the eight palaces, whenever it falls on the days Earth rules in the four seasons, it is the period of the Central Palace Taiyi. Only those with extensive knowledge can correct this.) Regarding these nine aspects (Nine Palaces), one should skillfully observe the locations of the Eight Regulars (Ba Zheng, i.e., the locations of the ruling Qi of the eight directions, also known as Taiyi). Once the Nine Palaces are determined, the Qi of the Eight Regulars can be observed. If there are carbuncles or swellings in the body parts governed by the left, right, upper, or lower directions, and one wishes to treat them, do not perform incision/drainage on the day directly opposite their location. This is called a "Heavenly Taboo Day" (Tian Ji Ri). (The chart of Heavenly Taboos based on Taiyi's residence is in Volume 3.)