也五字。）宛陈则除之者，出恶血也。（宛陈，恶血。平按∶宛《素问》、《甲乙》作菀。）邪
胜则虚之者，出针勿按也。（勿按者，欲泄其邪气也。）徐而疾则实者，徐出针而疾按也。（泻
法徐出针为是，只为疾按之，即邪气不泄，故为实。平按∶注疾下袁刻重一疾字。）疾如徐则虚
者，疾出针而徐按之也。（补法疾出针为是，只是徐徐不即按之，令正气泄，故为虚也。平按∶
疾如徐《素问》、《甲乙》作疾而徐。）言实与虚者，寒温气多少也。（言寒温二气，偏有多少，
为虚实也。）若无若有者，疾不可知也。（言病若有若无，故难知也。平按∶不可知袁刻作不可
不知。注故下袁刻增一甚字。）察后与先者，知病先后。（知相传之病先后者。）为虚与实者，工
守勿失
其法。（刺虚欲令实，刺实欲使虚，工之守也。平按∶《素问》无守字。）若得若失者，离其法。
（失其正法，故得失难定也。）虚实之要，九针最妙者，为其各有所宜。（要在各有所宜。补泻
之时者，）与气开闭相合也。（补闭泻开，合热为时。平按∶《素问》闭作阖。）九针之名，各
不同形者，针官其所之当补泻。（九针之形及名别者，以官主病之别，又补泻殊用也。平按∶《素
问》官作穷，所下无之字，泻下有也字。）刺其实须其虚者，留针，阴气降至，乃去针也。（刺
于热实，留针使针下寒，无热乃出针。平按∶《素问》实上无其字，降作隆。）刺其虚须其实者，
阳气降至，针下热，乃去针也。（刺于寒虚，留针使针下热，无寒乃出针也。平按∶《素问》虚
上无其字，降作隆。）降之已至，慎守勿失者，勿更改。（寒温之气，降至针下，勿令太过不及，
使之变为余病也。平按∶降之《素问》作经气，更下有也字。）深浅在志者，知病之内外也。（下
针浅深得气，即知病在脏腑也。）近远如一者，深浅其候等也。（深浅得候，即知合中，不令过
与不及。）形如临深渊者，不敢堕也。（恐其失也。）手如握虎者，欲其壮也。（专务甚也。）神
毋营于众物者，静志观病患，毋左右视也。（言志一不乱也。）义毋邪下者，欲瞻病患目，制其
神，令气易行也。（不自御神，为义邪下。平按∶“义毋邪下者，”下《素问》有“欲端以正也。
必正其神者”，二句。）所谓三里者，下膝三寸也。所谓付之者，举膝分易见也。（言三里付阳穴
之所在也。付阳穴在外踝上三寸，举膝分之时，其穴易见也。又付三里所在者，举膝分其穴易见
也。平按∶付《素问》作跗，新校正云∶“全元起本跗之作低 ，《太素》作
付之。按《骨空论》，跗之疑作跗上。”又按《素问》王注云∶“三里，穴名，正在膝下三寸，
外两筋肉分间。极重按之，则足跗上动脉止矣，故曰举膝分易见。”）巨虚者，摇乔足 独陷
者也。下廉者，陷者也。（在三里下三寸，足 外独陷大虚之中，名曰巨虚。巨虚之中，上廉足
阳明脉与大肠合，下廉足阳明脉与小肠合。乔，高也，谓此外踝上高举处也，摇而取之。平按∶
《素问》无摇字，乔作跷，独陷者也作独陷者，陷者也作陷下者也。）黄帝问岐伯曰∶余闻九针，
上应天地四时阴阳，愿闻其方，令可传于后世而以为常。岐伯曰∶夫一天、二地、三人、四时、
五音、六律、七星、八风、九野，（此举天地阴阳之数。平按∶《素问》而以为常作以为常也。）
人形亦应之，针各有所宜，故曰九针。（人形应于九数，故曰各别有所宜。平按∶《素问》人形
作身形。）人皮应天，人肉应地，人脉应人，人之筋应时，（平按∶《素问》筋上无之字。）人
声应音，人阴阳合气应律，人齿面目应星，（平按∶《素问》王注∶人面应七星，所谓面有七孔
应之也。新校正云∶此注乃全元起之辞也。）人出入气口应风，（平按∶《素问》无口字。）人
九窍三百六十五络应野。（言人九分应九数也。）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，此之谓也，各有所主也。（人
身既应九数，行针亦有九别也。调阴阳者，应六律也。益精者，益五脏精。应七星，谓北斗七星。
除风，应八风。通九窍，应三百六十五节之气九野者也。以其人身有主合之也。平按∶《素问》
谓下无也字，注野下袁刻脱者字。）人心意应八风，人邪气应天地，（心意邪气，应天地之中八
风也。平按∶人邪气应天地《素问》作人气应天。）人面应七星，人发齿耳目五声应五音
六律，人阴阳脉血气应地，人肝目应之九，九窍三百六十五。（肝主于目，在天为日月，其数当
九，故九窍合九野三百六十五数也。平按∶《素问》无人面应七星一句。新校正云∶全元起本无九
窍下七字。）人一以观动静，（九数各有九分义，故人之一分法动静也。）天二以候五色，七星应
之以候发毋泽也，（天之二分之义候五色，七星分发皆天之候。平按∶《素问》无也字。）五音
一以候宫商角征羽，（五音一分之义，以候人之五声也。）六律有余不足应之，（六律升降，以
候虚实。）二地一以候高下有余，（地之一分之义，以候高下有余也。）九野一节输应之以候闭，
（九野一分之义，候三百六十五节气输穴闭之不泄也。）三人变一分候齿，泄多血少，（人九变
一分之义，候齿及泄多血少。平按∶《素问》三上有节字，一分下有人字。）十分角之变，（九数
各九之，此言十分未详，或字误。十分之义，角音之变也。）五分以候缓急，（五分之义，以候
缓急也。）六分不足，（六分以候不足。）三分寒关节，（三分以候寒关节也。平按∶关袁刻误作
开，《素问》亦作关。）人九分四时节人寒温燥湿，（人第九之分，以候四时节，寒温燥湿也。
平按∶《素问》人九分作第九分，时下无节字。）四时一应之，以候相反一，（四时一分，以候
相反。平按∶相反下袁刻脱一字。）四方各作解。（四时一分，以候四方作解。此之九数，一一
各有九分，取之作解，多少不等，或取一，或取二三四等，章句难分，但指句而已也。平按∶《素
问》王注云∶“此一百二十四字，蠹简烂文，义理残缺，莫可寻究，而上古书，故且载之，以
后之具本也。”新校正云∶“详王氏云一百二十四字，今有一百二十三字，又亡一字。”据本书
自九窍三百六十五起至四方各作解止，与《素问》校，毋泽下本书多一“也”字，三人变一分上
本书少一“节”字，下少一“人”字，九分四时下本书多一“节”字，仍止一
百二十三字。杨氏亦谓章句难分，但指句而已。则其不可寻究，故不自今日始也，姑存之以待来者。）
黄帝问岐伯曰∶有病颈痈者，或石治之，或以针灸治之，而皆已，其真安在？岐伯曰∶此同
名异等者也。（同称痈名，针灸石等异疗之。平按∶《素问》针上无以字。《甲乙》其真安在作
其治何在，异上有而字。）夫痈气之息者，宜以针开除去，（息者，增长也。痈气长息，宜以针
刺开其穴，泻去其气。平按∶《素问》、《甲乙》去下有之字。）夫气盛血聚，宜石而泻之，皆
所谓同病异治者。（气盛血聚，未为脓者，可以石熨，泻其盛气也。气盛脓血聚者，可以砭石之
针破去也。平按∶《素问》、《甲乙》聚下有者字，皆作此。）
（原文此处有脱文，仅存“也五字。”）所谓“宛陈则除之”，是指排出恶血。（“宛陈”即指恶血。按：《素问》、《甲乙经》中“宛”写作“菀”。）所谓“邪胜则虚之”，是指出针时不要按压针孔。（不按压针孔，是为了让邪气泄出。）所谓“徐而疾则实”，是指缓慢出针并迅速按压针孔。（泻法应当缓慢出针才是正确的，如果只快速按压，邪气就无法泄出，反而导致实证。按：注文中“疾”字下袁刻本多出一个“疾”字。）所谓“疾如徐则虚”，是指快速出针并缓慢按压针孔。（补法应当快速出针才是正确的，只是要慢慢不立即按压，使正气外泄，从而起到虚其邪气的作用。按：《素问》、《甲乙经》中“疾如徐”写作“疾而徐”。）所谓“言实与虚”，是指寒气和温气的多少不同。（所谓寒温二气，偏盛偏衰，就形成了虚实。）所谓“若无若有”，是指病情难以确切知晓。（说病证似乎有又似乎没有，所以难以判断。按：“不可知”在袁刻本中作“不可不知”，注文中“故”字下袁刻本多出一个“甚”字。）所谓“察后与先”，是了解疾病的传变先后。（了解疾病相传的先后顺序。）所谓“为虚与实”，是医生必须坚守法则而不失。（针刺虚证要使其实，针刺实证要使其虚，这是医生必须坚守的原则。按：《素问》中没有“守”字。）所谓“若得若失”，是指背离了治疗法则。（失去了正确的法则，所以治疗效果得失难定。）虚实的关键，在于九针最为奇妙，因为它们各自有适宜的用途。（关键在各有所宜。补泻的时机，）要与气机的开合相符合。（补法闭其穴，泻法开其穴，结合热象作为时机。按：《素问》中“闭”写作“阖”。）九针的名称，各自形状不同，是因为针具主治病症及补泻用法不同。（九针的形状和名称各异，是因为它们主治不同的病症，且补泻用法殊异。按：《素问》中“官”写作“穷”，“所”字下无“之”字，“泻”下有“也”字。）针刺实证需要使其转虚，应留针，待阴气降至（针下感觉寒冷），然后去针。（针刺热实证，留针使针下产生寒感，没有热感后再出针。按：《素问》中“实”字上无“其”字，“降”写作“隆”。）针刺虚证需要使其转实，待阳气降至（针下感觉温热），然后去针。（针刺寒虚证，留针使针下产生热感，没有寒感后再出针。按：《素问》中“虚”字上无“其”字，“降”写作“隆”。）当寒温之气降至针下后，谨慎坚守而不失误，是指不要更改法则。（寒温之气降至针下，不要令其太过或不及，以免变成其他疾病。按：《素问》中“降之”写作“经气”，“更”下有“也”字。）深浅在于医者的心志，是指了解病位的内外。（下针深浅得气，就知道病在脏腑。）远近如一，是指无论深浅，候气的标准是一样的。（无论深浅，只要得气候现，就说明合乎中道，不会过或不及。）神态如同面临深渊，是不敢懈怠。（担心失误。）手如握虎，是想要保持强壮有力。（专心致志，务求稳固。）神志不要营营于众多事物，是指静心观察病患，不要左顾右盼。（意思是心志专一不乱。）义理不要邪下，是指要注视病患的眼睛，控制其神志，使经气容易运行。（如果不自主地控制神志，就会义理邪下。按：《素问》在“义毋邪下者”后有“欲端以正也。必正其神者”两句。）所谓“三里”，是在膝下三寸处。所谓“付之”（指足三里穴），是抬起膝盖，缝隙容易看见。（说足三里穴的位置。足阳关穴在外踝上三寸，抬起膝盖分开时，该穴容易看见。又说足三里所在的位置，抬起膝盖分开时，穴位容易看见。按：《素问》中“付”写作“跗”，新校正说：“全元起本‘跗’写作‘低’，《太素》写作‘付之’。按《骨空论》，‘跗’疑当作‘跗上’。”又按《素问》王冰注说：“三里，穴名，正在膝下三寸，外侧两筋肉之间。极重按之，则足背上的动脉停止跳动，所以说抬起膝盖分开时容易看见。”）所谓“巨虚”，是摇动脚部，在外踝上方高处独自凹陷的地方。所谓“下廉”，也是凹陷处。（在足三里下三寸，足外侧独自凹陷的大虚处，名叫巨虚。巨虚之中，上廉是足阳明脉与大肠相合，下廉是足阳明脉与小肠相合。乔，是高，指外踝上方高举之处，摇动脚来取穴。按：《素问》无“摇”字，“乔”写作“跷”，“独陷者也”写作“独陷者”，“陷者也”写作“陷下者也”。）黄帝问岐伯说：我听说九针，上应天地四时阴阳，希望听您讲讲它的方术，以便流传后世作为常规。岐伯说：一天、二地、三人、四时、五音、六律、七星、八风、九野，（这里列举天地阴阳之数。按：《素问》中“而以为常”写作“以为常”。）人的形体也对应这些，针各有适宜之处，所以叫九针。（人的形体对应九数，所以说各别有所适宜。按：《素问》中“人形”写作“身形”。）人的皮肤应天，人的肌肉应地，人的血脉应人，人的筋应四时，（按：《素问》中“筋”上无“之”字。）人的声音应五音，人的阴阳合气应六律，人的牙齿面目应七星，（按：《素问》王冰注：人脸应七星，所谓面有七窍对应它。新校正说：这个注释是全元起的言辞。）人的出入气口应八风，（按：《素问》无“口”字。）人的九窍三百六十五络应九野。（说人的九窍对应九数。）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，这就是所谓的，各有所主。（人身既然对应九数，行针也有九种分别。调阴阳，对应六律。益精，益五脏之精。应七星，指北斗七星。除风，应八风。通九窍，应三百六十五节之气和九野。因为人身有主体与之相合。按：《素问》中“谓”下无“也”字，注文中“野”下袁刻本脱漏“者”字。）人的心意应八风，人的邪气应天地，（心意和邪气，对应天地中的八风。按：《素问》中“人邪气应天地”写作“人气应天”。）人的面部应七星，人的头发牙齿耳目五声应五音六律，人的阴阳脉血气应地，人的肝脏眼睛应九，九窍三百六十五。（肝主目，在天为日月，其数当为九，所以九窍合九野三百六十五之数。按：《素问》无“人面应七星”一句。新校正说：全元起本在“九窍”下无“七”字。）人用一分来观察动静，（九数各有九分含义，所以人的一分法对应动静。）天用二分来候五色，七星相应来候头发无光泽，（天的二分含义候五色，七星分发都是天的候验。按：《素问》无“也”字。）五音用一分来候宫商角徵羽，（五音一分的含义，用来候人的五声。）六律有余不足相应，（六律升降，用来候虚实。）地用一分来候高下有余，（地的一分含义，用来候高下有余。）九野用一节输穴相应来候闭塞，（九野的一分含义，候三百六十五节气输穴闭塞不泄。）人用三分变来候齿，泄多血少，（人的九变一分含义，候牙齿及泄多血少。按：《素问》中“三”上有“节”字，“一分”下有“人”字。）十分角之变，（九数各分为九，这里说十分不详，或是字误。十分之义，指角音之变。）五分来候缓急，（五分的含义，用来候缓急。）六分候不足，（六分用来候不足。）三分候寒关节，（三分用来候寒关节。按：“关”字袁刻本误作“开”，《素问》也作“关”。）人用九分四时节候人寒温燥湿，（人第九分的含义，用来候四时节，寒温燥湿。按：《素问》中“人九分”写作“第九分”，“时”下无“节”字。）四时用一分相应，来候相反，（四时一分，用来候相反。按：“相反”下袁刻本脱漏一字。）四方各自解释。（四时一分，用来候四方作解。这九数，每一数都有九分含义，取用作解，多少不等，有的取一，有的取二三四等，章句难以分辨，只是指向句子而已。按：《素问》王冰注说：“这一百二十四字，是蠹简烂文，义理残缺，无法寻究，因为是上古之书，所以暂且记载下来，留给后人具备原本。”新校正说：“详查王氏所说一百二十四字，现在有一百二十三个字，又亡失一字。”据本书从“九窍三百六十五”起至“四方各作解”止，与《素问》校对，“毋泽”下本书多一“也”字，“三人变一分”上本书少一“节”字，“下”少一“人”字，“九分四时”下本书多一“节”字，仍止一百二十三个字。杨氏也说章句难分，只是指向句子而已。那么其不可寻究，并非始于今日，姑且保存它以等待后来者。）黄帝问岐伯说：有病颈痈的，有的用石治，有的用针灸治，都好了，它们的真谛在哪里？岐伯说：这是同名异等的。（同称痈名，但用针、灸、石等不同疗法。按：《素问》中“针”上无“以”字。《甲乙经》中“其真安在”写作“其治何在”，“异”上有“而”字。）如果是痈气增长的，适宜用针开刀除去，（息，是增长的意思。痈气生长，适宜用针刺开穴位，泻去其气。按：《素问》、《甲乙经》中“去”下有“之”字。）如果是气盛血聚，适宜用砭石泻之，这都是所谓的同病异治。（气盛血聚，尚未成脓的，可以用石熨，泻其盛气。气盛脓血聚的，可以用砭石针破去。按：《素问》、《甲乙经》中“聚”下有“者”字，“皆”写作“此”。）
(The original text here has a lacuna, containing only "ye wu zi.") The phrase "Wan Chen Ze Chu Zhi" (removing stagnation) refers to the discharge of evil blood. ("Wan Chen" refers to evil blood. Note: In *Suwen* and *Jiayi Jing*, "Wan" is written as "Yuan".) The phrase "Xie Sheng Ze Xu Zhi" (deficiency when pathogen prevails) means not pressing the needle hole upon withdrawal. (Not pressing the needle hole is intended to allow the pathogenic qi to escape.) The phrase "Xu Er Ji Ze Shi" (slow withdrawal and rapid pressing results in repletion) refers to slowly withdrawing the needle and rapidly pressing the puncture site. (For reducing methods, slow withdrawal is correct; if one only presses rapidly, the pathogenic qi cannot escape, thus maintaining a state of repletion. Note: The Yuan edition of the commentary repeats the character "Ji" after "Ji".) The phrase "Ji Ru Xu Ze Xu Zhi" (rapid withdrawal and slow pressing results in deficiency) refers to rapidly withdrawing the needle and slowly pressing the puncture site. (For tonifying methods, rapid withdrawal is correct; however, one must slowly and not immediately press the site, allowing the healthy qi to leak out, thereby achieving the effect of deficiency [reducing the pathogen]. Note: In *Suwen* and *Jiayi Jing*, "Ji Ru Xu" is written as "Ji Er Xu".) The statement regarding "Shi and Xu" (repletion and deficiency) refers to the abundance or scarcity of cold and warm qi. (The terms refer to the excess or deficit of cold and warm qi, which constitutes repletion or deficiency.) The statement "Ru You Ru Wu" (as if present, as if absent) indicates that the condition is difficult to ascertain. (Saying the disease seems to exist yet does not makes it hard to know. Note: "Bu Ke Zhi" is written as "Bu Ke Bu Zhi" in the Yuan edition, and the Yuan edition adds the character "Shen" after "Gu" in the commentary.) The statement "Cha Hou Yu Xian" (observing what follows and what precedes) means understanding the sequence of the disease's transmission. (Understanding the prior and subsequent stages of the disease's progression.) The statement "Wei Xu Yu Shi" (treating deficiency and repletion) means the physician must adhere strictly to the method without deviation. (Tonifying deficiency to make it replete, and reducing repletion to make it deficient; this is what the physician must uphold. Note: The character "Shou" is absent in *Suwen*.) The statement "Ruo De Ruo Shi" (as if obtained, as if lost) implies deviating from the correct method. (Losing the correct method makes the outcome of gain or loss unpredictable.) The key to repletion and deficiency lies in the Nine Needles, which are most excellent because each is suitable for specific purposes. (The key lies in their specific suitability. Regarding the timing of tonification and reduction,) it must harmonize with the opening and closing of the Qi. (Tonification closes the acupoint, reduction opens it, combined with heat signs to determine timing. Note: "Bi" is written as "He" in *Suwen*.) The names of the Nine Needles differ in shape because each needle is suited to its specific indication for tonification or reduction. (The shapes and names of the Nine Needles vary because they govern different diseases and have distinct applications for tonification and reduction. Note: In *Suwen*, "Guan" is written as "Qiong", the character "Zhi" after "Suo" is missing, and "Ye" is added after "Xie".) To reduce repletion and induce deficiency, one should retain the needle until the Yin Qi descends (the needle feels cold), then remove it. (When treating heat-repletion, retain the needle until a cold sensation arises under the needle, indicating no more heat, then withdraw. Note: In *Suwen*, "Qi" before "Shi" is missing, and "Jiang" is written as "Long".) To tonify deficiency and induce repletion, one should retain the needle until the Yang Qi descends (the needle feels warm), then remove it. (When treating cold-deficiency, retain the needle until a warm sensation arises under the needle, indicating no more cold, then withdraw. Note: In *Suwen*, "Qi" before "Xu" is missing, and "Jiang" is written as "Long".) When the cold or warm Qi has descended to the needle, one must guard carefully and not lose the method, meaning do not change the approach. (Once the cold or warm Qi descends to the needle, do not let it become excessive or insufficient, to avoid causing other diseases. Note: In *Suwen*, "Jiang Zhi" is written as "Jing Qi", and "Ye" is added after "Geng".) Depth depends on the practitioner's focus, indicating knowledge of whether the disease is internal or external. (Knowing the depth of insertion and obtaining Qi reveals whether the disease is in the Zang-Fu organs.) Distance and nearness are treated uniformly, meaning the criteria for obtaining Qi are the same regardless of depth. (Regardless of depth, once the Qi response is obtained, it is correct; neither excessive nor insufficient.) The demeanor should be like standing at the edge of an abyss, showing caution against negligence. (Fearing error.) The hand should hold the needle like grasping a tiger, intending to maintain strength. (Being fully dedicated and firm.) The spirit should not be distracted by myriad things, meaning to calmly observe the patient without looking left or right. (Meaning the mind is focused and undisturbed.) The principle should not deviate downwards, meaning one should gaze at the patient's eyes to control their spirit, facilitating the flow of Qi. (If one does not self-control the spirit, the principle becomes erratic. Note: *Suwen* adds two sentences after "Yi Wu Xie Xia Zhe": "Yu Duan Yi Zheng Ye. Bi Zheng Qi Shen Zhe".) The term "San Li" refers to three cun below the knee. The term "Fu Zhi" (referring to the ST36 acupoint) means raising the knee makes the separation easy to see. (Describing the location of the ST36 acupoint. The Foot-Yangming acupoint is three cun above the lateral malleolus; raising the knee makes the separation visible. Also, regarding the location of Sanli, raising the knee makes the acupoint easy to see. Note: In *Suwen*, "Fu" is written as "Fu". Xin Zheng Jiao states: "Quanyuanqi's version writes 'Fu' as 'Di', while *Taisu* writes 'Fu Zhi'. According to *Gukong Lun*, 'Fu' likely should be 'Fu Shang'.") Wang Bing's commentary on *Suwen* says: "Sanli is an acupoint name, located exactly three cun below the knee, between the muscles and tendons on the outer side. Pressing heavily stops the pulse on the dorsum of the foot, hence 'raising the knee makes it easy to see.'") The term "Ju Xu" refers to shaking the foot to find the high point where there is a solitary depression. The term "Xia Lian" also refers to a depression. (Three cun below Sanli, in the large empty space on the outer side of the foot where there is a solitary depression, named Ju Xu. Within Ju Xu, Shanglian connects the Foot-Yangming meridian with the Large Intestine, and Xialian connects the Foot-Yangming meridian with the Small Intestine. Qiao means high, referring to the elevated area above the lateral malleolus; shake the foot to locate it. Note: *Suwen* lacks "Yao", writes "Qiao" as "Qiao", "Du Xian Zhe Ye" as "Du Xian Zhe", and "Xian Zhe Ye" as "Xian Xia Zhe Ye".) Huangdi asked Qibo: I have heard that the Nine Needles correspond to Heaven, Earth, the Four Seasons, and Yin-Yang. I wish to hear their principles so they may be passed down to posterity as a standard. Qibo replied: One Heaven, Two Earth, Three Man, Four Seasons, Five Tones, Six Pitch-pipes, Seven Stars, Eight Winds, Nine Fields. (This lists the numbers of Heaven and Earth Yin-Yang. Note: In *Suwen*, "Er Yi Wei Chang" is written as "Yi Wei Chang".) The human form corresponds to these, and each needle has its specific suitability, hence they are called the Nine Needles. (The human form corresponds to the nine numbers, hence each has distinct suitability. Note: In *Suwen*, "Ren Xing" is written as "Shen Xing".) Human skin corresponds to Heaven, flesh to Earth, vessels to Man, sinews to the Seasons, (Note: In *Suwen*, "Zhi" before "Jin" is missing.) voice to the Five Tones, the harmony of Yin-Yang Qi to the Six Pitch-pipes, teeth and facial features to the Seven Stars, (Note: Wang Bing's commentary in *Suwen*: The face corresponds to the Seven Stars, as the seven orifices correspond to them. Xin Zheng Jiao states: This commentary belongs to Quanyuanqi.) the breath at the mouth/nose corresponds to the Eight Winds, (Note: In *Suwen*, "Kou" is missing.) and the nine orifices and 365 collaterals correspond to the Nine Fields. (Stating that the nine orifices correspond to the nine numbers.) Thus, the first needle treats the skin, the second the flesh, the third the vessels, the fourth the sinews, the fifth the bones, the sixth regulates Yin-Yang, the seventh benefits Essence, the eighth dispels Wind, and the ninth opens the nine orifices and eliminates the 365 joint qi. This is what is meant, each having its specific governance. (Since the human body corresponds to the nine numbers, needling also has nine distinctions. Regulating Yin-Yang corresponds to the Six Pitch-pipes. Benefiting Essence benefits the five Zang organ essences. Corresponding to the Seven Stars refers to the Big Dipper. Dispelling Wind corresponds to the Eight Winds. Opening the nine orifices corresponds to the qi of the 365 joints and the Nine Fields. Because the human body has a main correspondence. Note: In *Suwen*, "Ye" lacks "Ye" after "Wei", and the Yuan edition of the commentary omits "Zhe" after "Ye".) Human intention corresponds to the Eight Winds, human pathogenic qi corresponds to Heaven and Earth, (Intention and pathogenic qi correspond to the Eight Winds within Heaven and Earth. Note: In *Suwen*, "Ren Xie Qi Ying Tian Di" is written as "Ren Qi Ying Tian".) the face corresponds to the Seven Stars, hair, teeth, ears, eyes, and five sounds correspond to the Five Tones and Six Pitch-pipes, Yin-Yang vessels, blood, and Qi correspond to Earth, the liver and eyes correspond to the number Nine, and the nine orifices correspond to the 365. (The Liver governs the eyes; in Heaven it corresponds to the Sun and Moon, its number being Nine, so the nine orifices combine with the Nine Fields and the number 365. Note: *Suwen* lacks the sentence "Ren Mian Ying Qi Xing". Xin Zheng Jiao states: Quanyuanqi's version lacks the seven characters after "Jiu Qiao".) Man uses one part to observe movement and stillness, (Each of the nine numbers has nine subdivisions, so man's one part corresponds to movement and stillness.) Heaven uses two parts to await the five colors, and the Seven Stars correspond to await the hair losing luster, (The two parts of Heaven await the five colors; the Seven Stars' distribution are all heavenly observations. Note: In *Suwen*, "Ye" is missing.) the Five Tones use one part to await Gong, Shang, Jue, Zhi, and Yu, (The one part of the Five Tones awaits the five sounds of humans.) the Six Pitch-pipes' surplus and deficiency correspond to it, (The rise and fall of the Six Pitch-pipes await repletion and deficiency.) Earth uses one part to await height and depth and surplus, (The one part of Earth awaits height, depth, and surplus.) the Nine Fields use one joint/acupoint to await closure, (The one part of the Nine Fields awaits the closure and non-leakage of the 365 joint/acupoints.) Man uses three parts of variation to await the teeth, leakage with much blood and little blood, (Man's nine variations' one part awaits the teeth and conditions of leakage with much blood and little blood. Note: In *Suwen*, "Jie" is added before "San", and "Ren" is added after "Yi Fen".) ten parts of the Jue tone's variation, (Each of the nine numbers is divided into nine; saying "ten parts" is unclear, possibly a textual error. The meaning of ten parts refers to the variation of the Jue tone.) five parts await slackness and urgency, (The meaning of five parts awaits slackness and urgency.) six parts await deficiency, (Six parts await deficiency.) three parts await cold in the joints, (Three parts await cold in the joints. Note: "Guan" is mistakenly written as "Kai" in the Yuan edition, and *Suwen* also writes "Guan".) Man uses nine parts of the four seasons to await human cold, warmth, dryness, and dampness, (Man's ninth part awaits the four seasons, cold, warmth, dryness, and dampness. Note: In *Suwen*, "Ren Jiu Fen" is written as "Di Jiu Fen", and "Jie" is missing after "Shi".) the four seasons use one part to await opposition, (The four seasons use one part to await opposition. Note: The Yuan edition omits one character after "Xiang Fan".) the four directions each provide explanations. (The four seasons use one part to await the explanations of the four directions. These nine numbers, each having nine subdivisions, are taken for explanation, varying in quantity, sometimes taking one, sometimes two, three, four, etc. The syntax is difficult to divide, merely pointing to the sentences. Note: Wang Bing's commentary in *Suwen* says: "These 124 characters are damaged bamboo slips with corrupted text, lacking logical coherence, impossible to investigate. Since it is an ancient book, it is recorded temporarily for future reference." Xin Zheng Jiao states: "Checking Wang's claim of 124 characters, there are now 123, and one is lost." Comparing this book from "Jiu Qiao San Bai Liu Shi Wu" to "Si Fang Ge Zuo Jie" with *Suwen*, this book has one extra "Ye" after "Wu Ze", lacks "Jie" before "San Ren Bian Yi Fen", lacks "Ren" after "Xia", and has an extra "Jie" after "Jiu Fen Si Shi", still totaling 123 characters. Master Yang also stated the syntax is difficult to divide, merely pointing to sentences. Thus, its uninvestigability is not new today; we preserve it for later scholars.) Huangdi asked Qibo: There is a case of neck carbuncle. Some are treated with stone therapy, others with acupuncture, and all recover. Where lies the truth? Qibo replied: These are cases of the same name but different grades/stages. (Same name of carbuncle, but treated differently with needles, moxa, or stones. Note: In *Suwen*, "Yi" before "Zhen" is missing. In *Jiayi Jing*, "Qi Zhen An Zai" is written as "Qi Zhi He Zai", and "Er" is added before "Yi".) If it is carbuncle qi growing/expanding, it is suitable to open and remove it with a needle. (Xi means growth. When carbuncle qi grows, it is suitable to puncture the acupoint with a needle to drain the qi. Note: In *Suwen* and *Jiayi Jing*, "Zhi" is added after "Qu".) If qi is abundant and blood is gathered, it is suitable to drain it with a stone blade. These are all called "treating the same disease with different methods." (When qi is abundant and blood is gathered but not yet pus, stone warming can be used to drain the abundant qi. When qi is abundant and pus-blood is gathered, a bian stone needle can be used to pierce and remove it. Note: In *Suwen* and *Jiayi Jing*, "Zhe" is added after "Ju", and "Jie" is written as "Ci".)