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Huangdi asked Qibo: I govern the myriad people, nourish the commoners, and collect taxes. I pity their insufficient livelihood and frequent illnesses. (Pause) I do not wish for them to suffer from toxic drugs or use bian stones (stone scalpels). I desire to use fine needles to unblock their meridians, regulate their qi and blood, and ensure the normal circulation of Ying (Nutritive) and Wei (Defensive) qi at the intersections of their ascending and descending pathways. This theory can be transmitted to future generations. We must clearly establish laws so that it remains complete and undying, enduring and unceasing, easy to use and memorable, serving as a managerial framework. We must distinguish chapters, differentiate exterior and interior, establish beginnings and endings, and give each condition a specific form. First, we establish the *Classic of Acupuncture* (*Zhen Jing*). I wish to hear the details. (The above is the first section, summarizing the whole chapter.)

Qibo replied: Please allow me to deduce and arrange them in order, establishing a framework, starting from one and ending with nine. Let me explain the essentials of small needles. The principles of small needles are easy to state but difficult to penetrate. Crude practitioners focus on physical forms; superior practitioners focus on Shen (Spirit/Qi dynamics). Profound is the Shen! The pathogen resides at the gate (acupoint). If one has not observed the disease, how can one know its origin? The subtlety of acupuncture lies in speed and slowness. Crude practitioners guard only the joints; superior practitioners guard the Ji (Opportunity/Mechanism). The movement of Ji does not depart from the Kong (Acupoint/Void). The Ji within the acupoint is clear, quiet, and subtle. When the pathogen arrives, one should not meet it with attack; when it departs, one should not chase it with tonification. One who understands the Way of Ji makes no mistake of even a hair's breadth. One who does not understand the Way of Ji, though struck, will not respond. Knowing the coming and going, one must seize the timing to harmonize with it. Crude practitioners are ignorant of this; only skilled artisans possess this subtlety. Going Qi is Ni (Rebellious/Counter-flow); Coming Qi is Shun (Smooth/Normal). Knowing Ni and Shun, one proceeds correctly. Attacking Ni, how could it not become deficient? Chasing Shun, how could it not become excess? Welcoming and following with intention harmonizes it. Thus, the Way of Needling is complete. (The above is the second section, broadly outlining the main idea and the chapter's outline. Observe its flexible integration and separation, flowing naturally with spiritual energy.)

In general, when using needles: Tonify deficiency (Xu); Drain excess (Man); Remove stagnation and old blood (Wan Chen). (Note: "Wan" sounds and means the same as "Yu Wan", a shorthand for "Yu" meaning depression/stagnation). If evil qi prevails, drain it to make it weak. The general principle states: Slow insertion and quick withdrawal tonifies (Shi); Quick insertion and slow withdrawal drains (Xu). Discussing Shi and Xu, it seems to exist yet not exist. Observing sequence, it seems present yet absent. Treating Xu and Shi, it seems obtained yet lost. The key to Xu and Shi lies in the Nine Needles, which are most excellent. The timing of tonification and drainage relies on the needle. For draining: Hold and insert the needle; upon withdrawal, push away the Yang aspect to allow the needle entry, enabling evil qi to escape. Press and draw out the needle; this is called internal warming, preventing blood dispersion and qi escape. (The character "Qi" is casually mentioned here, almost unintentionally.) For tonifying: Follow the needle. Its intent is like acting rashly, moving and pressing, like the bite of a mosquito or horsefly, lingering and returning. Withdraw the needle quickly like a breaking bowstring. Let the left hand belong to the right, stopping the Qi. Close the external gate so the central Qi becomes solid. Ensure no blood remains; urgently remove any stagnation. The principle of holding the needle is firmness. Point straight and pierce vertically; do not deviate left or right. Focus your Shen on the tip of an autumn hair, directing your attention to the patient. Examine the blood vessels carefully before needling to avoid danger. During needling, focus on Xuan Yang (eyes) and Liang Wei (ears), keeping your Shen attached without departing, thereby knowing the survival or demise of the disease. The state of blood vessels: when horizontal, observe their clarity and firmness; when vertical, observe their distinctiveness. (The above is the third section, closely following the discussion of Xu and Shi, clarifying the methods of acupuncture tonification and drainage.)

The names of the Nine Needles differ, and their shapes vary. 1. Chan Needle (Chan Zhen): 1.6 cun long. 2. Yuan Needle (Yuan Zhen): 1.6 cun long. 3. Di Needle (Di Zhen): 3.5 cun long. 4. Feng Needle (Feng Zhen): 1.6 cun long. 5. Pi Needle (Pi Zhen): 4 cun long, 0.25 cun wide. 6. Yuanli Needle (Yuanli Zhen): 1.6 cun long. 7. Hao Needle (Hao Zhen): 3.6 cun long. 8. Chang Needle (Chang Zhen): 7 cun long. 9. Da Needle (Da Zhen): 4 cun long. The Chan Needle has a large head and sharp tip, used to drain Yang Qi. (The character "Qi" is emphasized more seriously here.) The Yuan Needle has an egg-shaped tip, used for rubbing between muscle intervals without damaging muscles, to drain Qi in the subcutaneous tissue. The Di Needle has a tip sharp as millet grains, mainly used to press the pulse without sinking, to guide Qi. The Feng Needle has a triangular blade, used to treat chronic diseases. The Pi Needle has a sword-like tip, used to drain large amounts of pus. The Yuanli Needle is thick like a cowhair, round yet sharp, slightly larger in the middle, used to treat acute conditions. The Hao Needle is sharp like a mosquito proboscis; enter quietly and slowly, retain slightly for a long time to nourish, used to treat painful Bi syndrome. The Chang Needle is sharp and thin, used to treat distant Bi syndrome. The Da Needle is pointed like a rod, with a slightly rounded tip, used to drain fluid from joints. The Nine Needles are now complete. (The above is the fourth section, narrating the names, numbers, forms, and uses of the Nine Needles, which is the direct subject matter.)

When Qi is in the meridians, Evil Qi is in the upper part, Turbid Qi is in the middle, and Clear Qi is in the lower part. (Here, the focus firmly grasps the concept of "Qi".) Therefore, needling the superficial veins expels Evil Qi; needling the middle veins expels Turbid Qi; needling too deeply causes Evil Qi to sink further, worsening the illness (According to *Xiao Zhen Jie*, the characters "Yi" [increase] are likely interpolations). Thus, skin, flesh, sinews, and vessels have their respective locations, and diseases have their appropriate treatments. They differ in form and should be treated according to their suitability. Do not tonify excess or drain deficiency. Damaging what is insufficient and benefiting what is excessive is called severe illness, leading to further deterioration. Incorrectly taking five pulses leads to death; incorrectly taking three pulses leads to disability; draining Yin leads to death; draining Yang leads to mania. The harms of needling are thus described. If Qi does not arrive after needling, continue needling regardless of the number until Qi arrives, then stop. Each needle has its specific application and shape, performing its unique function. The essence of needling is that efficacy occurs when Qi arrives. The sign of efficacy is like wind blowing away clouds, revealing the blue sky clearly. The Way of Needling is complete. (The above is the fifth section, divided into two parts: one on the harms of needling and one on its efficacy. The meaning of the Nine Needles concludes here, marking the end of the first half of the chapter.)

Huangdi said: I wish to hear about the origins of Qi in the Five Zang and Six Fu organs. Qibo said: The Five Zang have five Shu points each, totaling twenty-five. The Six Fu have six Shu points each, totaling thirty-six. Combined with the twelve meridians and fifteen collaterals, there are twenty-seven Qi pathways moving up and down. Points where Qi emerges are called Jing (Well) points; where it flows are Ying (Spring) points; where it pours is Shu (Stream/Transport) points; where it travels is Jing (River) points; where it enters is He (Sea) points. The twenty-seven Qi pathways all pass through these acupoints. There are 365 intersections of joints and nodes. One who knows the essence needs only one word to conclude; one who does not knows endless dispersion. The "nodes" referred to are places where Shen Qi circulates and exits; they are not merely skin, flesh, sinew, or bone. Observe the complexion and eyes to know if Shen Qi is scattered or restored; unify the body posture; listen to movements and sounds to know the nature of evil and righteousness. Push the needle forward with the right hand while controlling it with the left. Remove the needle when Qi arrives. Generally, before using needles, one must diagnose the pulse and assess the ease or difficulty of Qi regulation before treatment. If the Qi of the Five Zang is exhausted internally, and the practitioner erroneously tonifies externally, it is called Zhong Jie (Double Exhaustion), which leads to certain death, characterized by quietness. The practitioner wrongly draws Qi upward, selecting points in the armpits and chest. If the Qi of the Five Zang is exhausted externally, and the practitioner erroneously tonifies internally, it is called Ni Jue (Reverse Cold Extremities), which leads to certain death, characterized by dryness/agitation. The practitioner wrongly selects the four limbs. The harm of needling: hitting the target but not withdrawing depletes Essence (due to depth); missing the target and withdrawing allows evil Qi to enter (due to shallowness; note: the original text has an error "harm" instead of "not", see *Su Wen: Ci Qi Lun* for depth discussions). Depleted Essence worsens the disease; entered evil Qi generates carbuncles and ulcers. (The above is the sixth section, discussing the necessity of assessing Qi before needling, the core intersection of needling and pathology.)

The Five Zang correspond to the Six Fu; the Six Fu have twelve Yuan-Source points. These twelve Yuan points originate from the Si Guan (Four Passes) and govern the Five Zang. When the Five Zang are diseased, one should select the twelve Yuan points. The twelve Yuan points are where the Five Zang receive Qi and aroma from the 365 joint intersections. When the Five Zang are diseased, manifestations appear at the twelve Yuan points. Knowing the Yuan points and observing their responses reveals damage to the Five Zang. Shaoyin of Yang is the Lung. Its Yuan point is Taiyuan (2 points). Taiyang of Yang is the Heart. Its Yuan point is Daling (2 points). [Note: Textual error in source, Heart Yuan is Shenmen]. Shaoyin of Yin is the Liver. Its Yuan point is Taichong (2 points). Zhuyin of Yin is the Spleen. Its Yuan point is Taibai (2 points). Taiyin of Yin is the Kidney. Its Yuan point is Taixi (2 points). The Yuan point of the Gao (Fat/Marrow) is Jiutui (1 point). The Yuan point of the Huang (Membrane) is Boyang (1 point). All these twelve Yuan points govern diseases of the Five Zang and Six Fu. Distension is treated via the Three Yang meridians; incomplete digestion diarrhea is treated via the Three Yin meridans. (The above is the seventh section, elaborating on the twelve Yuan points, also a direct subject matter, ending with treatment methods to lead into the next section. Classical texts often employ such structural techniques.)

Now, diseases of the Five Zang are like thorns in the body, stains on cloth, knots in ropes, or blockages in channels. Even if long-standing, a thorn can be pulled out; a stain can be washed clean; a knot can be untied; a blockage can be cleared. Some say chronic diseases cannot be treated; this is incorrect. A skilled acupuncturist treats disease like pulling a thorn, washing a stain, untying a knot, or clearing a blockage. Even chronic diseases can be cured. Those saying it is incurable simply lack the technique. (This paragraph could have been brief but is deliberately elaborate, with every "ye" particle seeming ready to fly off the page.)

For treating various heat conditions, needle quickly like dipping a hand in hot water. For treating cold conditions, needle slowly like a person reluctant to walk. If there is Yang pathology in the Yin aspect (meaning rebellious heat in the interior), select Zusanli (ST36). Proceed normally without danger; stop when Qi descends; if not, restart. For high-positioned pathology located internally, select Yinlingquan (SP9); for high-positioned pathology located externally, select Yanglingquan (GB34).

The entire chapter focuses primarily on the Nine Needles, with the Twelve Yuan points mentioned incidentally. The first half is structurally robust and upright; the second half is ethereal and forward-moving, making for a highly fluent text. This chapter narrates the form and use of the Nine Needles. Their utility lies in assessing the Xu/Shi and Shun/Ni of Qi to regulate it. The first half shows vigor in its openings; the second half shows strength in its conclusions.