黄帝曰。余闻九针九篇。余亲受其调。颇得其意。夫九针者。始于一而终于九。然未得其要道也。夫九
针者。小之则无内。大之则无外。深不可为下。高不可为盖。恍惚无穷。流溢无极。余知其合于天道
人事四时之变也。然余愿杂之毫毛。浑束为一可乎。
此章帝以九针之道。合而为一。以应天道。夫九针者。始于一以应天。二以应地。三以应人。四以
应时。五以应音。六以应律。七以应星。八以应风。九以应野。始于一而终于九者。合于天地人事四时
之变也。然道之要。唯一而后能贯通。故九针者。小之则无内。大之则无外。深不可为下。高不可为盖。
恍惚无穷。流散无极。今欲如毫毛之繁杂者。浑束为一可乎。
岐伯曰。明乎哉问也。非独针道焉。夫治国亦然。黄帝曰。余愿闻针道。非国事也。岐伯曰。夫治国
者。夫惟道焉。非道何可小大深浅杂合而为一乎。
夫治民与自治。治彼与治此。治大与治小。治国与治家。夫惟道而已矣。故非独针道。治国亦然。
伯以九针之道。合于阴阳。推之可千可万。合之惟归于一。犹庖牺氏之卦象。有变易不易之理。所以修
身齐家治国平天下。总不外乎此。
黄帝曰。愿卒闻之。岐伯曰。日与月焉。水与镜焉。鼓与响焉。夫日月之明。不失其影。水镜之察。不
失其形。鼓响之应。不后其声。动摇则应和。尽得其情。
此言浑束而为一者。合于天之道也。日月丽天。绕地即转。不失其光明之影。司天在上。在泉在下。
如水与镜。不失其照应之形。动静有常。刚柔推荡。如鼓与响。不失其传应之声。言天道也。动摇则应和。
尽得其情者。外可以揣内。内可以揣外。外内相应。天地之道也。
黄帝曰。窘乎哉。昭昭之明不可蔽。其不可蔽。不失阴阳也。合而察之。切而验之。见而得之。若清水明
镜之不失
其形也。五音不彰。五色不明。五脏波荡。若是则内外相袭。若鼓之应桴。响之应声。影之应形。故远
者司外揣内。近者司内揣外。是谓阴阳之极。天地之盖。请藏之灵兰之室。弗敢使泄也。
此言天地之道。而合于人道也。夫六气主外。天之道也。五运主内。地之道也。而人亦应之。六气运
行于上下。以应十二经脉。如升降息。则气立孤危。五运出入于外内。以应五脏之气。如出入废则神
机化灭。是以五音五色之彰明于外者。五脏之气着也。如五脏波荡于内。则五音不彰。五色不明矣。此
外内相袭。若桴鼓影响之相应也。远者司外揣内。应天之道也。近者司内揣外。应地之道也。是谓阴
阳之极。天地之盖。藏之灵兰秘室。不敢妄泄也。杨元如曰。始云高不可为盖。谓天之覆盖于上也。
又曰。天地之盖。谓天包乎地之外。上下合而为盖也。此章始论合束为一以应天道。然后提出天地阴阳
上下外内。犹卦象之始于一而成两。奇偶相合而为三。三而三之成九。九九八十一。以起黄钟之数。是
九针之道。合于天地人事四时之变。如杂之毫毛。若浑然为一。复归于天道之无极也。朱济公曰。九针
者。有九针之名。有九针之式。合而为一。是为微针矣。此篇照应首章之义。
黄帝说：我听闻关于九针的九篇论述，亲自接受了其中的调治法则，大致领会了其意旨。那九针之道，起始于一而终结于九，但我尚未掌握其关键要领。所谓九针，细微到没有内部界限，宏大到没有外部边界；深邃得无法设定下限，高远得无法设定上限。它恍惚无形、无穷无尽，流动扩散没有极限。我知道它与天道、人事以及四季的变化是相合的。然而，我希望将那些如毫毛般繁杂的事物，浑融统束为一个整体，可以吗？
这一章中，黄帝旨在将九针之道合而为一，以顺应天道。所谓九针，起始于一以对应天，二以对应地，三以对应人，四以对应时节，五以对应音律，六以对应音阶，七以对应星辰，八以对应风象，九以对应原野。起始于一而终结于九，是因为这与天地、人事及四季的变化相合。然而道的关键，在于“一”之后才能贯通。所以九针，细微到没有内部界限，宏大到没有外部边界；深邃得无法设定下限，高远得无法设定上限。它恍惚无形、无穷无尽，流动扩散没有极限。现在想要像对待毫毛那样繁杂的事物一样，将其浑融统束为一个整体，可以吗？
岐伯说：问得真明白啊！这不仅仅关乎针刺之道，治理国家也是如此。黄帝说：我希望听您讲讲针刺之道，而不是国家大事。岐伯说：治理国家，依靠的也是“道”。如果没有道，怎么能将小与大、深与浅、杂与纯融合为一个整体呢？
治理百姓与自我修养，治理他人与治理自己，治理大国与治理小邑，治理国家与治理家族，依靠的仅仅是“道”罢了。所以这不仅仅关乎针刺之道，治理国家也是如此。
岐伯认为九针之道契合阴阳，推演开来可以是千、可以是万，但综合起来只回归于“一”。这就像伏羲氏的卦象，既有变化又有不变的规律。因此修身、齐家、治国、平天下，总离不开这个根本。
黄帝说：希望能详尽地听您讲解。岐伯说：就像太阳和月亮，水和镜子，鼓和回声。日月明亮，不会失去它的影子；水镜清澈，不会失去它的映照形状；击鼓发声，回声不会滞后于声音。有所动摇就会相应和，从而完全掌握其情状。
这里所说的浑融统束为一个整体，是契合天道的。日月附着于天空，环绕地球运转，不会失去其光明的影子；司天之气在上，在泉之气在下，就像水和镜子，不会失去其照应的形状。动静有常，刚柔相互推荡，就像鼓和回声，不会失去其传应的声音。这是在讲天道。有所动摇就会相应和，从而完全掌握其情状的，意味着外在可以推测内在，内在可以推测外在，内外相应，这是天地的道理。
黄帝说：真是深奥啊！这种昭昭的光明是不可遮蔽的，之所以不可遮蔽，是因为不违背阴阳。将内外合起来观察，切近地验证，看见并领悟它，就像清水和明镜不失去物体形状一样。如果五音不显扬，五色不明亮，五脏之气就会动荡不安。如果是这样，那么内外就会相互袭扰，就像鼓槌应和鼓声，回声应和原声，影子应和形体。所以，从远处观察外在表现来推测内在情况，从近处观察内在变化来推测外在表现，这就叫做阴阳的极致，天地的覆盖。请让我把它藏在灵兰室中，不敢让它泄露出去。
这里讲的是天地的道理，并与人道相合。六气主管外在，是天道的体现；五运主管内在，是地道的体现，而人也顺应它们。六气在上下运行，以对应十二经脉。如果升降停止，气机就会孤立危险；五运在外内出入，以对应五脏之气。如果出入废止，神机就会化灭。因此，五音五色在外部的显扬，是五脏之气的显现。如果五脏之气在内部分动荡荡，那么五音就不显扬，五色就不明亮了。这就是内外相互袭扰，就像鼓槌与鼓声、回声与原声、影子与形体那样相应。从远处观察外在来推测内在，顺应天道；从近处观察内在来推测外在，顺应地道。这就叫做阴阳的极致，天地的覆盖。将其藏在灵兰秘室，不敢妄加泄露。杨元如说：起初说“高不可为盖”，是指天的覆盖在上面；又说“天地之盖”，是指天包裹在地之外，上下合起来成为盖子。这一章开始讨论合束为一以顺应天道，然后提出天地、阴阳、上下、外内，就像卦象起始于一而成两，奇偶相合而成三，三乘以三成九，九九八十一，从而引出黄钟之数。这说明九针之道，契合天地、人事、四季的变化，如同将毫毛般的繁杂事物浑然合一，重新回归到天道的无极状态。朱济公说：九针，有九针的名称，有九针的形制，合而为一，就是微针。这篇文章呼应了首章的意义。
Huangdi said: I have heard of the nine chapters on the Nine Needles. I personally received their principles of regulation and grasped their general meaning. The way of the Nine Needles begins with one and ends with nine, yet I have not attained its essential principle. The Nine Needles are so minute that they have no interior limit, and so vast that they have no exterior boundary; they are so deep that there is no lower bound, and so high that there is no upper cover. They are indistinct and infinite, flowing and overflowing without limit. I know that they accord with the Heavenly Dao, human affairs, and the changes of the four seasons. However, I wish to gather together those things as complex as hairs and bind them into a single unity. Is this possible?
In this chapter, the Emperor intends to unify the way of the Nine Needles into one to correspond with the Heavenly Dao. The Nine Needles begin with one to correspond to Heaven, two to correspond to Earth, three to correspond to Humanity, four to correspond to the Seasons, five to correspond to the Five Tones (Wuyin), six to correspond to the Six Pitch-pipes (Lü), seven to correspond to the Stars, eight to correspond to the Winds, and nine to correspond to the Wilds. Beginning with one and ending with nine corresponds to the changes of Heaven, Earth, Human affairs, and the Four Seasons. However, the essence of the Dao lies in "One," which allows for thorough penetration. Thus, the Nine Needles are so minute that they have no interior limit, and so vast that they have no exterior boundary; they are so deep that there is no lower bound, and so high that there is no upper cover. They are indistinct and infinite, flowing and scattering without limit. Now, can we treat matters as complex as hairs and bind them into a single unity?
Qibo replied: How clear your question is! This applies not only to the Dao of Acupuncture but also to the governance of a state. Huangdi said: I wish to hear about the Dao of Acupuncture, not state affairs. Qibo said: The governance of a state relies solely on the Dao. Without the Dao, how can small and large, deep and shallow, mixed and pure be integrated into one?
Governance of the people and self-cultivation, governance of others and governance of oneself, governance of great states and small territories, governance of the nation and governance of the family—all rely solely on the Dao. Therefore, this applies not only to the Dao of Acupuncture but also to the governance of a state.
Qibo believed that the Dao of the Nine Needles conforms to Yin and Yang. It can be deduced into thousands or tens of thousands, but when synthesized, it returns to One. This is like the hexagrams of Fuxi, which contain both change and unchangeable principles. Thus, cultivating oneself, regulating the family, governing the state, and bringing peace to the world all revolve around this fundamental truth.
Huangdi said: I wish to hear it completely. Qibo said: It is like the Sun and Moon, water and mirrors, drums and echoes. The brightness of the Sun and Moon does not fail to cast shadows; the clarity of water and mirrors does not fail to reflect shapes; the response of drumbeats and echoes does not lag behind the sound. Movement elicits corresponding harmony, allowing one to fully grasp the situation.
What is meant by binding everything into a single unity here is conforming to the Heavenly Dao. The Sun and Moon adhere to the sky and rotate around the earth, never losing their bright shadows; the Si Tian Qi (Commanding Heavenly Qi) is above, and the Zai Quan Qi (Subterranean Spring Qi) is below, just like water and mirrors, never losing their reflective shapes. Movement and stillness have constancy, and Hardness and Softness push against each other, just like drums and echoes, never losing their responding sounds. This speaks of the Heavenly Dao. To move and elicit harmony, thereby fully grasping the situation, means that the exterior can infer the interior, and the interior can infer the exterior. Exterior and interior correspond to each other; this is the Way of Heaven and Earth.
Huangdi said: How profound! This luminous clarity cannot be obscured. The reason it cannot be obscured is that it does not violate Yin and Yang. By observing them in union and verifying them closely, one sees and understands them, just as clear water and bright mirrors do not lose the shape of objects. If the Five Tones are not manifest and the Five Colors are not distinct, the Qi of the Five Zang Organs will be turbulent. In such cases, the interior and exterior will invade each other, just as drumsticks respond to drums, echoes respond to sounds, and shadows respond to forms. Therefore, from afar, one observes the exterior to infer the interior; from near, one observes the interior to infer the exterior. This is called the ultimate of Yin and Yang, the cover of Heaven and Earth. Please let me store this in the Linglan Chamber and dare not let it leak out.
This passage discusses the Way of Heaven and Earth and its correspondence with the Human Way. The Six Qi governs the exterior, representing the Heavenly Dao; the Five Yun (Movements) governs the interior, representing the Earthly Dao, and humans also respond to them. The Six Qi circulates above and below to correspond to the Twelve Meridians. If ascending and descending cease, the establishment of Qi becomes isolated and precarious. The Five Yun enters and exits internally and externally to correspond to the Qi of the Five Zang Organs. If entry and exit cease, the Divine Mechanism perishes. Therefore, the manifestation of the Five Tones and Five Colors externally indicates the Qi of the Five Zang Organs. If the Qi of the Five Zang Organs is turbulent internally, then the Five Tones will not be manifest and the Five Colors will not be distinct. This is the mutual invasion of interior and exterior, responding like drumsticks and drums, echoes and sounds, shadows and forms. Observing the exterior from afar to infer the interior corresponds to the Heavenly Dao; observing the interior from near to infer the exterior corresponds to the Earthly Dao. This is called the ultimate of Yin and Yang, the cover of Heaven and Earth. Store it in the Linglan Secret Chamber and dare not disclose it recklessly.
Yang Yuanru stated: Initially, it was said that "highness cannot serve as a cover," referring to Heaven's covering from above. Later, it was said that "the cover of Heaven and Earth" refers to Heaven enveloping Earth outside, with upper and lower combining to form a cover. This chapter begins by discussing the unification of diverse elements to correspond with the Heavenly Dao, then brings forth Heaven and Earth, Yin and Yang, upper and lower, exterior and interior. Like the hexagrams starting from One becoming Two, odd and even combining to become Three, and Three multiplied by Three becoming Nine, leading to 81 and thus initiating the number of Huangzhong (Yellow Bell). This shows that the Dao of the Nine Needles corresponds to the changes of Heaven, Earth, Human affairs, and the Four Seasons. Just as hairs are gathered into a浑然 (natural whole) unity, it returns to the Wuji (Limitless) of the Heavenly Dao. Zhu Jigong stated: The Nine Needles have the name of Nine Needles and the form of Nine Needles; unified into one, they become micro-needles. This article echoes the meaning of the first chapter.