针解，解《灵枢》《素问》所言之针法也。针法始于一，终于
九，上应天地，合于人身，故虚实之要，九针最妙，此帝首问九针之解，虚实之道，以为针解也。
黄帝问曰∶愿闻九针之解，虚实之道。
刺法不外九针，九针必因虚实，故愿闻九针之解，虚实之道。
岐伯对曰∶刺虚则实之者，针下热也，气实乃热也。
《九针十二原》论云∶凡用针者，虚则实之，故申明刺虚则实
之者，候其气聚，针下热也，必气聚而实，针乃热也。
满而泄之者，针下寒也，气虚乃寒也。
又云满则泄之，故申明满而泄之者，候其气聚而散，针下寒也，必气散而虚，乃寒也。
菀陈则除之者，出恶血也。
又云，菀陈则除之，故申明菀陈则除之者，出其瘀积之恶血也。
邪胜则虚之者，出针勿按。
又云，邪胜则虚之，故申明邪胜则虚之者，出针之时，随针外泄，勿按针孔也。
徐而疾，则实者，徐出针，而疾按之。
大要曰∶徐而疾，则实。故申明徐而疾则实者，针已得气，徐
出其针。针方出穴，而疾按之，此徐而疾，则补虚而实之之法也。
疾而除，则虚者，疾出针，而徐按之。
又云，疾而徐则虚。故申明疾而徐则虚者，针已得气，疾出其
针。针既出穴，而徐按之，此疾而徐，则泻实而虚之之法也。
言实与虚者，寒温气多少也，若有若无者，疾不可知也。
旧本，若无若有，今改。又云，言实与虚，若有若无，故申明言
实与虚者，针下寒而气少为虚，针下温而气多为实，是寒温之气有多少也。若有若无者，当宁静以俟之，
若躁疾，则不可知也。
察后与先者，知病先后也。
又云，察后与先，若存若亡。故申明察后与先者，治病有先后，知之则能治之，当知病之先后也。
为虚为实者，工勿失其法，若得若失者，离其法也。
又云，为虚为实，若得若失，故申明为虚为实者，虚则补之，实则泻之，工当勿失其补泻之法也。
若得若失者，衷无定见，离其补泻之法也。
虚实之要，九针最妙者，为其各有所宜也。
为，去声。又云，虚实之要，九针最妙。故申明虚实之要，九针最妙者， 针泻阳气，员针泻分肉间气，
针按脉致气，锋针主发锢疾，铍针主取大脓，员针主取暴气，毫针主取痛痹，长针主取远痹，大针泻机关
之水，为其九针各有所宜也。
补泻之时者，与气开阖相合也。
又云补泻之时，以针为之，故申明补泻之时者，气开则泻，气阖则补，针之补泻，与气之开阖相合也。
九针之名，各不同形者，针穷其所当补泻也。
又云九针之名，各不同形，故申明九针之名各不同形者， 针、员针、 针、锋针、 针、员利针、毫
针、长针、大针，针形不同，各穷尽其能当补泻之用而制之也。凡此解《九针十二原》之说也。
刺实须其虚者，留针，阴气隆至，乃去针也。刺虚须其实者，
阳气隆至，针下热，乃去针也。
《宝命全角论》云∶刺虚者须其实，刺实者须其虚，故申明刺实须其虚者，留针候气，俟阴气隆至，
而针下寒，乃去针，阴气隆至而去针，所以虚之也。刺虚须其实者，当阳气隆至，而针下热，
乃去针，阳气隆至而去针，所以补之也。
经气已至，慎宁勿失者，勿更改也。
更，平声。又云∶经气已至，慎守勿失，故申明经气已至，慎守勿失者，守此经气，勿使更改也。
深浅在志者，知病之内外也。近远如一者，深浅其候等也。
又云∶深浅在志，远近若一。故申明深浅在志者，病在内则刺深，病在外则刺浅，知病之内外认为深
浅也。近远如一者，深则远，浅则近，其候气之法，与深浅等，故曰深浅其候等也。
如临深渊者，不敢堕也。手如握虎者，欲其壮也。神无营于众
物者，静志观病患，无左右视也。
又云如临深渊，手如握虎，神无营于众物。申明如临深渊者，兢兢业业，不敢堕也。手如握虎者，
坚贞不怯，欲其壮也。神无营于众物者，清静其志，以观病患，专一其心，无左右视也。凡此解
宝命全角之说也。
义无邪下者，欲端以正也。必正其神者，欲瞻病患目，制其神，令气易行也。
邪，斜通。易，去声，下同。九针十二原论云∶正指直刺，无针左右，神在秋毫，属意者病。夫
正指直刺，无针左右，是义无斜下也。申明义无邪下者，针法欲端以正也。神在秋毫，属意病者，
是必正其神也。申明必正其神者，以我之神，正病患之神，故欲瞻病患目以制其神，神制则令气易行也。
所谓三里者，下膝三寸也。
《本俞》论云∶下三里三寸，为巨虚上廉。故曰所谓三里者，乃下膝三寸，即巨虚上廉也。
所谓跗上者，举膝分，易见也。
上，旧本讹之，今改。分，去声。《本俞》论云，中阳足跗上
五寸陷中为原。故曰所谓跗上者，乃冲阳之动脉。举膝分，则其脉易见也。
巨虚者，跷足 独陷者。
《本俞》论云∶膝下三里， 骨外三里也。故曰巨虚者，跷足 之间，其脉独陷者是也。
下廉者，陷下者也。
本俞论云∶复下三里三寸，为巨虚下廉。故曰下廉者，乃下巨虚，陷下者也。凡此解本俞胃脉之说也。
帝曰∶余闻九针，上应天地四时阴阳，愿闻其方，今可传于后世以为常也。
伯解九针之言，故常复言九针。上应天地之四时阴阳，愿闻其相应之方，令可传于后世，以为针法之常也。
岐伯曰∶夫一天二地三人四时五音六律七星八风九野，身形亦应之，针各有所宜，故曰九针。
灵枢九针论，岐伯有一以法天，二以法地，三以法人，四以法时，五以法音，六以法律，七以法星，八
以法风，九以法野之说。故此言之，而言人之身形亦应之。至用针之法，各有所宜，故曰九
针，此九针可传于后世认为常也。
人皮应天。
所谓身形亦应之者，人皮包乎通体，一如天包地外，故人皮应天。
人肉应地。
人肉敦浓，一如地之广浓，故人肉应地。
人脉应人。
人脉上法天时，下则地理，一如人之戴天履地，故人脉应人。
人筋应时。
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。
人声应音。
人声清浊高下不同，一如五音分五行，故人声应音。
人阴阳合气应律。
人手足三阴三阳，阴阳合气，相为表里，一如阴律阳律之调和，故人阴阳合气应律。
人齿面目应星。
人齿排列，面目光明，一如星之明朗排列，故人齿面目应星。
人出入气应风。
人气出入，编行周身，一如风之偏行六合，故人出入气应风。
人九窍三百六十五络应野。
人有九窍，周身三百六十五络，一如地有分野，复有山河道路，故人九窍三百六十五络应野。凡此申明
一天二地三人四时五音六律七星八风九野，而人之身形亦应之也。
故一针皮。
所谓针各有所宜者，一曰 针，针皮。
二针肉。
二曰员针，针肉。
三针脉。
三曰 针，针脉。
四针筋。
四曰锋针，针筋。
五针骨。
五曰 针，针骨。
六针调阴阳。
六曰员利针，主调阴阳。
七针益精。
七曰毫针，主益精。
八针除风。
八曰长针，主除风。
九针通九窍，除三百六十五节气。
九曰大针，主通九窍，并除三百六十五节壅滞之气。
此之谓各有所主也。
承上文而言，此之谓针各有所宜主也。凡此申明九针之各有所宜也。
人心意应八风。
三才相应，通变无穷，故以所应而推展言之，人之心意，一如风之变动无常，故人心意应八风。
人气应天。
人身之气，一如天之营运不息，故人气应天。
人发齿耳目五声，应五音六律。
人上发下齿，两耳两目，位同六合，以应六律，其五声高下，以应五音。
人阴阳脉，血气应地。
人身阴阳之脉，血气循行，一如地里散殊而会通，故人阴阳脉血气应地。
人肝，目应之。
旧本赘一九字，今移下作烂文。人之五脏，外合九窍，故人肝，
则两目应之。此处疑有缺文。此人身针刺之道，通贯三才，而合于天地之阴阳也。
九九窍三百六十五人一以观动静天二以候五色七星应之以候发母泽五音一以候宫商角征羽
六律有余不足应之二地一以候高下有余九野一节愈应之以候闭节三人变一分人候齿泄多
血少十分角之变五分以候缓急六分不足三分寒关节第九分四时人寒温燥湿四时一应
之以候相反一四方各作解。
王冰曰∶“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”。愚按《素问》一书，论天人运气之理，经脉俞穴之会，饮食输泻、血气循行，惟生知之圣，开天立
极，始能道之。今观蠹简烂文，存而不去，则素问传自轩歧，确乎不爽。奈后儒不能探索，妄疑此书，非
上古之文，乃战国时人所。而战国时人、未闻有如黄帝之圣者也，有如黄帝之圣，何难自名成
伦，岂必假问答于轩歧，而故为隐晦若是耶。西晋王叔和，编次张仲景伤寒论，毫无所得。犹以己之序例，
附于论中，称第二卷，伊芳何人而甘自没耶。若谓战国时人，能作是论，则此人亦圣人矣。
若谓书传上古，后人增饰，则烂文必删去矣。孔安国序尚书云∶伏
羲、神农、黄帝书，谓之三坟，言大道也。宋·林亿序《素问》云∶至精至微之道，传之至下至浅之人，
其不废绝为已幸矣。由此观之，则后儒不谙三坟，浅下妄疑，不亦宜乎。
针解，是对《灵枢》和《素问》中所述针刺方法的解释。针刺之法始于“一”，终于“九”，上应天地自然，下合人体生理，因此虚实调理的关键，以九针最为精妙。这是黄帝首先询问关于九针的解释以及虚实之道的原因，以此作为本篇《针解》的主旨。
黄帝问道：我希望了解九针的解释，以及虚实补泻的道理。
针刺的方法不外乎运用九针，而九针的运用必须依据病证的虚实，所以希望听闻九针的解释及虚实之道。
岐伯回答说：针刺虚证使其充实（刺虚则实之），是指针下出现热感，这是因为正气充实才会产生热感。
《九针十二原》篇论述说：凡是使用针法，对于虚证要予以补益，所以阐明“刺虚则实之”，是等待经气聚集，针下出现热感，必须是经气聚集而充实，针下才会有热感。
实证用泻法使其泄减（满而泄之），是指针下出现寒感，这是因为邪气消散、正气相对虚弱才会产生寒感。
又说“满则泄之”，所以阐明“满而泄之”，是等待经气聚集后发散，针下出现寒感，必须是经气散失而转为虚态，才会感到寒凉。
瘀血陈积应当清除（菀陈则除之），是指排出恶血。
又说“菀陈则除之”，所以阐明“菀陈则除之”，是排出瘀积的恶血。
邪气盛实则用泻法使其虚弱（邪胜则虚之），指出针时不要按压针孔。
又说“邪胜则虚之”，所以阐明“邪胜则虚之”，是在出针的时候，让邪气随针外泄，不要按压针孔。
缓慢出针而迅速按压针孔，可使虚证转实（徐而疾，则实者），即缓慢出针，而迅速按压针孔。
《大要》篇说：缓慢出针而迅速按压，就能使虚证转实。所以阐明“徐而疾则实”，是针已得气后，缓慢地拔出针。针刚离开穴位，就迅速按压针孔，这就是“徐而疾”这种补虚使其实的方法。
快速出针而缓慢按压针孔，可使实证转虚（疾而除，则虚者），即快速出针，而缓慢按压针孔。
又说“疾而徐则虚”。所以阐明“疾而徐则虚”，是针已得气后，快速地拔出针。针既已离开穴位，再缓慢按压针孔，这就是“疾而徐”这种泻实使其虚的方法。
所谓实与虚的区别，在于针下寒温之气量的多少；所谓若有若无的感觉，是因为操作急躁而无法感知。
旧本原文为“若无若有”，现改为“若有若无”。又说“言实与虚，若有若无”，所以阐明所谓实与虚，是指针下寒冷且气少为虚，针下温暖且气多为实，这就是寒温之气有数量多少的区别。所谓若有若无的感觉，应当保持宁静以等待经气到来，如果急躁匆忙，就无法准确感知了。
观察治疗的先后顺序，是为了了解病情的先后缓急。
又说“察后与先，若存若亡”。所以阐明“察后与先”，是指治病有先后次序，知道了就能治好，应当了解疾病的先后情况。
针对虚证或实证进行治疗，医生不应失去其法则；如果感觉若有所得又若有所失，说明偏离了治疗法则。
又说“为虚为实，若得若失”，所以阐明针对虚实证的治疗，虚证用补法，实证用泻法，医生应当不丢失补泻的法则。所谓若得若失，是指心中没有定见，偏离了补泻的法则。
虚实调理的关键，以九针最为精妙的原因，是因为它们各自有适宜的适应症。
“为”字读去声。又说“虚实之要，九针最妙”。所以阐明虚实调理的关键，九针最为精妙，是因为镵针泻阳气，圆针泻分肉间的气，鍉针按脉致气，锋针主治顽固疾病，铍针主治大量脓液，圆针主治暴发性气滞，毫针主治痛痹，长针主治远端痹症，大针泻关节腔内的水湿，因为这九种针具各自有适宜的用途。
补泻的时机，要与经气的开阖相配合。
又说“补泻之时，以针为之”，所以阐明补泻的时机，经气开则泻，经气阖则补，针法的补泻与经气的开阖是相符合的。
九种针的名称，形状各不相同，是因为每种针都穷尽了其应当用于补泻的功能。
又说“九针之名，各不同形”，所以阐明九针名称各异、形状不同的原因，是镵针、圆针、鍉针、锋针、铍针、员利针、毫针、长针、大针，针的形状不同，各自穷尽其能当补泻之用而制成的。以上都是对《九针十二原》篇说法的解释。
针刺实证需要使其转虚，方法是留针，等到阴气隆盛到达时，才去针。针刺虚证需要使其转实，方法是等到阳气隆盛到达，针下发热，才去针。
《宝命全角论》说：针刺虚证须使其充实，针刺实证须使其虚损。所以阐明“刺实须其虚”，是留针候气，等待阴气隆盛到达，而针下变寒，才去针，阴气隆盛到达而去针，这就是使其虚的方法。“刺虚须其实”，是等待阳气隆盛到达，而针下发热，才去针，阳气隆盛到达而去针，这就是使其补的方法。
经气已经到达，谨慎坚守不要失误，是指不要更改守气的方法。
“更”字读平声。又说“经气已至，慎守勿失”，所以阐明“经气已至，慎守勿失”，是守护此经气，不要使其改变。
深浅由心意决定，是因为要了解病位的内外。远近如一，是指无论深浅，候气的方法是相同的。
又说“深浅在志，远近若一”。所以阐明“深浅在志”，是指病在内则刺深，病在外则刺浅，根据了解病位的内外来决定深浅。“远近如一”是指深刺则感应远，浅刺则感应近，其候气的方法，与深浅程度相等，所以说“深浅其候等也”。
像面临深渊一样，是不敢坠落。手像握着老虎一样，是想要保持强壮有力。精神不被众多事物所干扰，是指静心观察病患，不左右顾盼。
又说“如临深渊，手如握虎，神无营于众物”。阐明“如临深渊”，是兢兢业业，不敢懈怠坠落。“手如握虎”，是坚贞不怯，想要保持强劲有力。“神无营于众物”，是清静心志，以观察病患，专心一意，不左右顾视。以上是对《宝命全角论》说法的解释。
义无邪下，是指想要端正正直地下针。必须端正患者的神气，是指想要注视患者的眼睛，制约其神气，使经气容易运行。
“邪”通“斜”。“易”读去声，以下同。《九针十二原》篇说：正指直刺，针不偏向左右，精神集中在毫毛般的细微之处，意念专注在病患身上。所谓正指直刺，针不偏向左右，就是“义无邪下”。阐明“义无邪下”，是指针法想要端正正直。精神集中在毫毛般的细微之处，意念专注在病患身上，就是“必正其神”。阐明“必正其神”，是以我的神气，端正患者的神气，所以想要注视患者的眼睛以制约其神气，神气被制约则经气容易运行。
所谓三里穴，是指膝下三寸处。
《本俞》篇说：膝下三寸，是巨虚上廉穴。所以说所谓三里，乃是膝下三寸，即巨虚上廉穴。
所谓跗上穴，是指抬起膝盖分开，容易看见的地方。
“上”字，旧本误作“之”，现改正。“分”读去声。《本俞》篇说：中阳足跗上五寸陷中为原穴。所以说所谓跗上穴，乃是冲阳穴的动脉处。抬起膝盖分开，则其脉搏容易看见。
所谓巨虚穴，是指跷起脚，腓骨外侧独自凹陷的地方。
《本俞》篇说：膝下三里，腓骨外三里处。所以说巨虚穴，是跷起脚，腓骨之间的，其脉搏独自凹陷的就是。
所谓下廉穴，是指凹陷下去的地方。
《本俞》篇说：复下三里三寸，为巨虚下廉穴。所以下廉穴，乃是下巨虚穴，是凹陷下去的地方。以上是对《本俞》胃脉说法的解释。
黄帝说：我听说九针，上应天地四时阴阳，希望听闻其方术，现在可以传授给后世作为常规准则。
岐伯解释九针之言，所以再次提到九针。上应天地的四时阴阳，希望听闻其相应的方术，令可传授给后世，作为针刺法的常规准则。
岐伯说：夫一天、二地、三人、四时、五音、六律、七星、八风、九野，人的身形也与之相应，针具各有适宜之处，所以称为九针。
《灵枢·九针论》中，岐伯有“一以法天，二以法地，三以法人，四以法时，五以法音，六以法律，七以法星，八以法风，九以法野”的说法。所以这里这样说，并说人的身形也与之相应。至于用针的方法，各有适宜之处，所以称为九针，这九针可以传授给后世作为常规准则。
人的皮肤对应天。
所谓身形与之相应，是指人皮包裹全身，就像天包裹在地之外一样，所以人皮对应天。
人的肌肉对应地。
人的肌肉敦厚浓密，就像大地广阔深厚一样，所以人肉对应地。
人的血脉对应人。
人的血脉上法天时，下法地理，就像人戴天履地一样，所以人脉对应人。
人的筋对应四时。
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，就像十二月分为四时一样，所以人筋对应四时。
人的声音对应五音。
人的声音清浊高下不同，就像五音分属五行一样，所以人声对应五音。
人的阴阳合气对应六律。
人的手足三阴三阳，阴阳合气，互为表里，就像阴律阳律的调和一样，所以人阴阳合气对应六律。
人的牙齿面目对应七星。
人的牙齿排列整齐，面目光明，就像星星明朗排列一样，所以人齿面目对应七星。
人的呼吸出入对应八风。
人的气息出入，遍行周身，就像风偏行六合一样，所以人出入气对应八风。
人的九窍三百六十五络对应九野。
人有九窍，周身三百六十五络，就像大地有分野，又有山河道路一样，所以人九窍三百六十五络对应九野。以上阐明天、地、人、四时、五音、六律、七星、八风、九野，而人的身形也与之相应。
所以第一针皮。
所谓针各有所宜，第一种是镵针，用于刺皮。
第二针肉。
第二种是圆针，用于刺肉。
第三针脉。
第三种是鍉针，用于刺脉。
第四针筋。
第四种是锋针，用于刺筋。
第五针骨。
第五种是𫔂针，用于刺骨。
第六针调阴阳。
第六种是员利针，主要调节阴阳。
第七针益精。
第七种是毫针，主要补益精气。
第八针除风。
第八种是长针，主要祛除风邪。
第九针通九窍，除三百六十五节气。
第九种是大针，主要通利九窍，并祛除三百六十五节壅滞之气。
这就叫做各有所主。
承接上文而言，这就叫做针各有所宜主。以上阐明九针各自有适宜的用途。
人的心意对应八风。
三才相应，通变无穷，所以根据所应关系推展而言，人的心意，就像风的变动无常一样，所以人心意对应八风。
人的气对应天。
人身之气，就像天的营运不息一样，所以人气对应天。
人的发齿耳目五声，对应五音六律。
人头上发、下齿，两耳两目，位置同属六合，以对应六律，其五声的高下，以对应五音。
人的阴阳脉、血气对应地。
人身阴阳之脉，血气循行，就像地里分散殊异而会通一样，所以人阴阳脉血气对应地。
人的肝，眼睛对应它。
旧本多出一个“九”字，现移至下文作为衍文。人的五脏，外合九窍，所以人肝，则两目对应它。此处疑有缺文。这是人身针刺之道，通贯三才，而合于天地之阴阳。
[此处原文有一段乱码/残缺文字，王冰注曰：“此一百二十四字，蠹简烂文，义理残缺，莫可寻究……”]
王冰说：“这一百二十四个字，是虫蛀腐烂的文字，义理残缺，无法探究，因为是上古的书，所以暂且记载下来，以留给后世具备原本的人参考。”我认为《素问》一书，论述天人运气之理，经脉腧穴之会，饮食输泻、血气循行，只有生而知之的圣人，开天立极，才能道出这些道理。如今看这些虫蛀腐烂的文字，保存而不删除，那么《素问》传自轩辕、歧伯，确实无误。无奈后儒不能探索，妄疑此书，认为不是上古的文章，而是战国时人所作。而战国时人，没听说过有像黄帝那样圣明的。如果有像黄帝那样圣明的人，何难自己成名成家，何必假借轩辕、歧伯的问答，故意如此隐晦呢？西晋的王叔和，编次张仲景的《伤寒论》，毫无所得，还用自己的序例，附在论中，称为第二卷，他是什么人而甘愿埋没自己呢？如果说战国时人能写出这样的论述，那么这个人也是圣人了。如果说书传自古上，后人增饰，那么烂文必然会被删去。孔安国在《尚书》序中说：伏羲、神农、黄帝的书，称为三坟，说的是大道。宋代林亿为《素问》作序说：至精至微的道，传给至下至浅的人，能不废绝已经是幸运了。由此看来，后儒不通晓三坟，浅陋妄疑，不也是应该的吗？
Zhenjie (Explanation of Needling) explains the needling methods mentioned in *Lingshu* (Spiritual Pivot) and *Suwen* (Basic Questions). The method of needling begins with "One" and ends with "Nine," corresponding to Heaven and Earth above, and harmonizing with the human body below. Therefore, the key to treating deficiency and excess lies in the exquisite efficacy of the Nine Needles (*Jiu Zhen*). This is why the Yellow Emperor first asks for an explanation of the Nine Needles and the principles of deficiency and excess, which serves as the theme of this chapter, *Zhenjie*.
The Yellow Emperor asked: I wish to hear the explanation of the Nine Needles and the principles of deficiency and excess.
The methods of needling do not go beyond the application of the Nine Needles, and the use of the Nine Needles must be based on the patterns of deficiency and excess. Thus, one wishes to hear the explanation of the Nine Needles and the principles of deficiency and excess.
Qibo replied: When needling a deficiency pattern to make it solid (Ci Xu Ze Shi Zhi), there is a sensation of heat under the needle. Heat arises when Qi becomes solid.
The chapter *Jiu Zhen Er Shi Yuan* (Nine Needles and Twelve Source Points) states: "For all who use needles, if there is deficiency, make it solid." Therefore, it clarifies that "needling deficiency to make it solid" involves waiting for the gathering of Qi, where a sensation of heat appears under the needle. Only when Qi gathers and becomes solid will there be a sensation of heat under the needle.
When a fullness pattern is drained (Man Er Xie Zhi), there is a sensation of cold under the needle. Cold arises when Qi becomes deficient.
It also says, "If there is fullness, drain it." Therefore, it clarifies that "draining fullness" involves waiting for the gathering and subsequent dispersion of Qi, where a sensation of cold appears under the needle. Only when Qi disperses and turns into a state of deficiency will there be a sensation of cold.
When stagnated and old blood is removed (Wen Chen Ze Chu Zhi), evil blood is expelled.
It also says, "Remove stagnated and old blood." Therefore, it clarifies that "removing stagnated and old blood" means expelling accumulated stagnant evil blood.
When pathogenic factors are excessive and need to be reduced (Xie Sheng Ze Xu Zhi), do not press the needle hole upon withdrawal.
It also says, "When pathogenic factors are excessive, reduce them." Therefore, it clarifies that "reducing when pathogenic factors are excessive" means that upon withdrawing the needle, allow the pathogens to escape outward with the needle, without pressing the needle hole.
Withdrawing slowly and pressing quickly makes deficiency turn to excess (Xu Er Ji, Ze Shi Zhe): withdraw the needle slowly, but press the needle hole quickly.
The text *Da Yao* states: "Withdraw slowly and press quickly, and deficiency will become solid." Therefore, it clarifies that "withdrawing slowly and pressing quickly makes deficiency solid": after obtaining Deqi (arrival of Qi), withdraw the needle slowly. As soon as the needle leaves the acupoint, press the hole quickly. This is the method of "withdraw slowly and press quickly" to tonify deficiency and make it solid.
Withdrawing quickly and pressing slowly makes excess turn to deficiency (Ji Er Chu, Ze Xu Zhe): withdraw the needle quickly, but press the needle hole slowly.
It also says, "Withdraw quickly and press slowly, and excess will become deficient." Therefore, it clarifies that "withdrawing quickly and pressing slowly makes excess deficient": after obtaining Deqi, withdraw the needle quickly. After the needle has left the acupoint, press the hole slowly. This is the method of "withdraw quickly and press slowly" to sedate excess and make it deficient.
Regarding the distinction between excess and deficiency, it lies in the quantity of cold or warm Qi under the needle. The sensation of "having or not having" (Ruo You Ruo Wu) is difficult to perceive if one is hasty.
The old version read "Ruo Wu Ruo You" (as if absent then present), now corrected to "Ruo You Ruo Wu" (as if present then absent). It also says, "Speaking of excess and deficiency, as if present then absent." Therefore, it clarifies that regarding excess and deficiency: cold under the needle with little Qi indicates deficiency; warm under the needle with abundant Qi indicates excess. This refers to the varying amounts of cold and warm Qi. The sensation of "as if present then absent" requires maintaining tranquility to await the arrival of Qi. If one is restless and hasty, the sensation cannot be known accurately.
Observing what comes before and after allows one to know the sequence of the disease.
It also says, "Observe what comes before and after, as if present then absent." Therefore, it clarifies that "observing what comes before and after" means that treatment has a sequence. Knowing this enables cure; thus, one must understand the sequence of the disease.
Treating deficiency or excess requires the practitioner not to lose the correct method. Feeling as if one has gained something yet lost something else indicates deviation from the method.
It also says, "Treating deficiency or excess, feeling as if gained then lost." Therefore, it clarifies that for treating deficiency and excess: tonify deficiency, sedate excess. The practitioner must not lose the methods of tonification and sedation. Feeling as if gained then lost implies having no firm conviction, deviating from the methods of tonification and sedation.
The key to regulating deficiency and excess, and why the Nine Needles are most exquisite, is that each has its specific suitability.
"For" (Wei) is pronounced with the departing tone. It also says, "The key to deficiency and excess, the Nine Needles are most exquisite." Therefore, it clarifies that the reason the Nine Needles are most exquisite for regulating deficiency and excess is that each needle has specific indications: Chan Zhen (Pointed Needle) drains Yang Qi; Yuan Zhen (Round Needle) drains Qi between muscles; Di Zhen (Tip-Needle) presses meridians to guide Qi; Feng Zhen (Sharp Needle) treats stubborn diseases; Pi Zhen (Sword Needle) treats large abscesses; Yuan Li Zhen (Round-Sharp Needle) treats sudden Qi stagnation; Hao Zhen (Filiform Needle) treats painful Bi syndrome; Chang Zhen (Long Needle) treats distant Bi syndrome; Da Zhen (Great Needle) drains water from joints. This is because the nine needles each have their appropriate uses.
The timing of tonification and sedation harmonizes with the opening and closing of Qi.
It also says, "The time for tonification and sedation depends on the needle." Therefore, it clarifies that the timing of tonification and sedation: when Qi opens, sedate; when Qi closes, tonify. The tonification and sedation of the needle harmonize with the opening and closing of Qi.
The names of the Nine Needles differ in shape because each needle exhausts its function for specific tonification or sedation needs.
It also says, "The names of the Nine Needles differ in shape." Therefore, it clarifies that the reason the Nine Needles have different names and shapes is that Chan Zhen, Yuan Zhen, Di Zhen, Feng Zhen, Pi Zhen, Yuan Li Zhen, Hao Zhen, Chang Zhen, and Da Zhen have different shapes, each designed to maximize its utility for specific tonification or sedation purposes. The above explains the statements from *Jiu Zhen Er Shi Yuan*.
To treat an excess pattern and make it deficient, retain the needle until Yin Qi arrives abundantly, then remove it. To treat a deficiency pattern and make it solid, wait until Yang Qi arrives abundantly and the needle feels hot, then remove it.
*Bao Ming Quan Jiao Lun* (Treatise on Preserving Life and Completing the Corner) states: "Needle deficiency to make it solid, needle excess to make it deficient." Therefore, it clarifies that "treating excess to make it deficient" involves retaining the needle to await Qi, waiting for Yin Qi to arrive abundantly, causing cold under the needle, then removing it. Removing the needle when Yin Qi arrives abundantly is how one makes it deficient. "Treating deficiency to make it solid" involves waiting for Yang Qi to arrive abundantly, causing heat under the needle, then removing it. Removing the needle when Yang Qi arrives abundantly is how one tonifies it.
When Jing Qi (Meridian Qi) has arrived, guard it carefully and do not lose it, meaning do not change your approach.
"Geng" (Change) is pronounced with the level tone. It also says, "Jing Qi has arrived, guard it carefully and do not lose it." Therefore, it clarifies that "when Jing Qi has arrived, guard it carefully and do not lose it" means guarding this Meridian Qi and preventing it from changing.
Depth is determined by intention, knowing whether the disease is internal or external. Distance and proximity are treated equally in terms of awaiting Qi.
It also says, "Depth is in the mind, distance and proximity seem one." Therefore, it clarifies that "depth is in the mind" means deep needling for internal diseases and shallow needling for external diseases, determining depth based on the location of the disease. "Distance and proximity seem one" means deep needling reaches far, shallow needling reaches near; the method of awaiting Qi is equivalent regardless of depth, hence "awaiting Qi is equal regarding depth."
Like facing a deep abyss, one dares not fall. Like holding a tiger, one desires strength. Spirit should not be distracted by many things, meaning quietly observing the patient without looking left or right.
It also says, "Like facing a deep abyss, like holding a tiger, spirit not distracted by many things." Clarifying "like facing a deep abyss" means being cautious and diligent, daring not to slack off. "Like holding a tiger" means being firm and unafraid, desiring strength. "Spirit not distracted by many things" means clearing the mind to observe the patient, focusing the heart, and not looking left or right. The above explains the statements from *Bao Ming Quan Jiao Lun*.
Meaning without oblique insertion aims for upright and correct needling. One must rectify the patient's Shen (Spirit), aiming to gaze at the patient's eyes to control their Shen, allowing Qi to flow easily.
"Xie" (Evil) is a variant of "Xie" (Oblique/Yi) is pronounced with the departing tone. *Jiu Zhen Er Shi Yuan* states: "Insert straight, do not deviate left or right; spirit focuses on the finest details; attention belongs to the patient." Straight insertion without deviation is "meaning without oblique insertion." Clarifying "meaning without oblique insertion" means the needling method aims for uprightness. Focusing spirit on fine details and attending to the patient is "rectifying Shen." Clarifying "rectifying Shen" means using one's own Shen to rectify the patient's Shen. Thus, gazing at the patient's eyes controls their Shen; once Shen is controlled, Qi flows easily.
"Sanzli" refers to three cun below the knee.
*Ben Shu* (Original Acupoints) states: Three cun below the knee is Ju Xu Shang Lian. Thus, Sanzli is three cun below the knee, i.e., Ju Xu Shang Lian.
"Sufu" refers to the area where lifting the knee reveals the pulse easily.
"Shang" was erroneously printed as "Zhi" in old versions, now corrected. "Fen" is pronounced with the departing tone. *Ben Shu* states: Five cun above the dorsum pedis, in the depression, is the Yuan source point. Thus, Sufu refers to the pulsation of Chongyang. Lifting the knee makes the pulse easy to see.
"Ju Xu" refers to the sole depression when raising the foot outside the fibula.
*Ben Shu* states: Three cun below the knee, three cun outside the fibula. Thus, Ju Xu is the depression between the raised foot and the fibula where the pulse is uniquely felt.
"Xia Lian" refers to the depressed area.
*Ben Shu* states: Three cun below Ju Xu Shang Lian is Ju Xu Xia Lian. Thus, Xia Lian is Xia Ju Xu, the depressed area. The above explains the statements from *Ben Shu* regarding Stomach meridian points.
The Yellow Emperor said: I have heard that the Nine Needles correspond to Heaven, Earth, Four Seasons, and Yin-Yang. I wish to hear the methods so they may be transmitted to future generations as standard practice.
Since Qibo explained the words about the Nine Needles, he repeatedly mentions them. Corresponding to the Four Seasons and Yin-Yang of Heaven and Earth, wishing to hear the corresponding methods to transmit to future generations as the standard of needling.
Qibo said: One Heaven, Two Earth, Three Man, Four Seasons, Five Tones, Six Pitch-pipes, Seven Stars, Eight Winds, Nine Fields—the human body also corresponds to these. Each needle has its suitability, hence called the Nine Needles.
*Lingshu · Jiu Zhen Lun* records Qibo saying: "One corresponds to Heaven, two to Earth, three to Man, four to Seasons, five to Tones, six to Pitch-pipes, seven to Stars, eight to Winds, nine to Fields." Hence this statement, noting that the human body corresponds to them. Regarding the method of needling, each has its suitability, hence called the Nine Needles. These Nine Needles can be transmitted to future generations as standards.
Human skin corresponds to Heaven.
What is meant by the body corresponding is that human skin wraps the whole body, just as Heaven wraps around the Earth. Thus, human skin corresponds to Heaven.
Human flesh corresponds to Earth.
Human flesh is thick and dense, just as the Earth is broad and deep. Thus, human flesh corresponds to Earth.
Human vessels correspond to Man.
Human vessels follow Heavenly time above and Earthly geography below, just as humans wear Heaven and tread on Earth. Thus, human vessels correspond to Man.
Human tendons correspond to the Seasons.
There are twelve major tendon groups; foot tendons start from toes, hand tendons from fingers. Hands and feet form the four limbs, just as twelve months divide into four seasons. Thus, human tendons correspond to the Seasons.
Human voice corresponds to the Five Tones.
Human voices vary in clarity, turbidity, pitch, and height, just as the Five Tones correspond to the Five Elements. Thus, human voice corresponds to the Five Tones.
Human Yin-Yang combined Qi corresponds to the Six Pitch-pipes.
The three Yin and three Yang meridians of hands and feet, combining Yin and Yang Qi, forming interior-exterior pairs, are like the harmony of Yin and Yang pitch-pipes. Thus, human Yin-Yang combined Qi corresponds to the Six Pitch-pipes.
Human teeth and facial features correspond to the Seven Stars.
Human teeth are arranged neatly, and the face shines brightly, just as stars are bright and arranged. Thus, human teeth and face correspond to the Seven Stars.
Human inhalation and exhalation correspond to the Eight Winds.
Human Qi enters and exits, circulating throughout the body, just as wind moves through the six directions. Thus, human respiration corresponds to the Eight Winds.
Human nine orifices and 365 collaterals correspond to the Nine Fields.
Humans have nine orifices and 365 collaterals throughout the body, just as the Earth has divisions and rivers/mountains/roads. Thus, human nine orifices and 365 collaterals correspond to the Nine Fields. The above elucidates how Heaven, Earth, Man, Four Seasons, Five Tones, Six Pitch-pipes, Seven Stars, Eight Winds, and Nine Fields correspond to the human body.
Therefore, the first needle treats the skin.
What is meant by each needle having its suitability: The first is Chan Zhen (Pointed Needle), which treats the skin.
The second needle treats flesh.
The second is Yuan Zhen (Round Needle), which treats flesh.
The third needle treats vessels.
The third is Di Zhen (Tip-Needle), which treats vessels.
The fourth needle treats tendons.
The fourth is Feng Zhen (Sharp Needle), which treats tendons.
The fifth needle treats bone.
The fifth is Tong Zhen (Blunt-Needle), which treats bone.
The sixth needle regulates Yin and Yang.
The sixth is Yuan Li Zhen (Round-Sharp Needle), primarily regulating Yin and Yang.
The seventh needle benefits Essence.
The seventh is Hao Zhen (Filiform Needle), primarily benefiting Essence.
The eighth needle dispels Wind.
The eighth is Chang Zhen (Long Needle), primarily dispelling Wind.
The ninth needle opens the nine orifices and removes stagnation in the 365 joints.
The ninth is Da Zhen (Great Needle), primarily opening the nine orifices and removing stagnant Qi in the 365 joints.
This is called having specific masters/functions.
Continuing from the above, this means each needle has its specific suitability. The above elucidates that each of the Nine Needles has its specific suitability.
Human intention corresponds to the Eight Winds.
The Three Powers correspond, transforming infinitely. Thus, extending from correspondence: Human intention is like the unpredictable nature of wind. Thus, human intention corresponds to the Eight Winds.
Human Qi corresponds to Heaven.
Human body Qi is like the ceaseless operation of Heaven. Thus, human Qi corresponds to Heaven.
Human hair, teeth, ears, eyes, and five sounds correspond to the Five Tones and Six Pitch-pipes.
Hair on top, teeth below, two ears, two eyes—positions correspond to the Six Directions, matching the Six Pitch-pipes. The pitch of the five sounds matches the Five Tones.
Human Yin-Yang vessels and Blood-Qi correspond to Earth.
The circulation of Yin-Yang vessels and Blood-Qi in the body is like the scattering and convergence of Earth's terrain. Thus, human Yin-Yang vessels and Blood-Qi correspond to Earth.
Human Liver corresponds to the Eyes.
Old versions erroneously included a "nine"; moved here as a stray character. The five Zang organs externally connect to the nine orifices. Thus, the Liver corresponds to the two eyes. There may be missing text here. This illustrates that the way of needling the human body penetrates the Three Powers and harmonizes with the Yin-Yang of Heaven and Earth.
[Here follows a passage of corrupted text, noted by Wang Bing as:]
Wang Bing stated: "These one hundred and twenty-four characters are worm-eaten and rotten text, with incomplete meaning and logic, impossible to investigate. Since it is an ancient book, it is recorded temporarily to preserve it for those who possess the original later." I believe that *Suwen* discusses the principles of Heaven-Man and Luck, the convergence of meridians and acupoints, digestion and excretion, and the circulation of Blood and Qi. Only a sage born with knowledge, who established the supreme foundation, could articulate these truths. Observing this worm-eaten text, preserved rather than deleted, confirms that *Suwen* was indeed transmitted from Xuanyuan and Qibo without error. Unfortunately, later scholars failed to explore deeply, wrongly suspecting the book was not from antiquity but written during the Warring States period. Yet, no one in the Warring States period was known to be as sagely as the Yellow Emperor. If someone were as sagely as the Yellow Emperor, why would they not establish their own name and lineage, instead of feigning dialogue with Xuanyuan and Qibo and deliberately obscuring the meaning? Wang Shuhe of the Western Jin Dynasty compiled Zhang Zhongjing’s *Shanghan Lun* with little understanding, yet appended his own preface as Volume Two. Who was he to willingly obscure himself? If one claims a Warring States person could write such theories, that person would also be a sage. If one claims the book originated in antiquity and was later embellished, the rotten text would surely have been deleted. Kong Anguo, in his preface to *Shangshu*, stated: The books of Fuxi, Shennong, and the Yellow Emperor are called the *San Fen* (Three Tombs), speaking of the Great Dao. Lin Yi of the Song Dynasty, in his preface to *Suwen*, stated: The most profound and subtle Dao, passed to the lowest and shallowest people, is fortunate if it does not perish. From this, we see that later scholars, ignorant of the *San Fen*, made shallow and baseless suspicions. Is this not fitting?