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Huangdi said: I have heard from you, Master, about the Nine Needles. The content is numerous and profound, yet I still fail to fully comprehend it. May I ask how the Nine Needles originated and on what basis they were named?

Qibo replied: The Nine Needles correspond to the great numerical principles of Heaven and Earth. They begin with one and end with nine. Thus, the first corresponds to Heaven, the second to Earth, the third to Humanity, the fourth to the Four Seasons, the fifth to Musical Notes, the sixth to Pitch-pipes (Lü), the seventh to Stars, the eighth to the Eight Winds, and the ninth to the Nine Provinces (Ye).

Huangdi asked: How do the nine needles correspond to the number nine specifically?

Qibo answered: The Sages established the numbers of Heaven and Earth, starting from one up to nine, thereby defining the "Nine Regions" (Jiu Ye). Nine multiplied by nine equals eighty-one, which serves as the basis for the Huangzhong pitch standard. The needles correspond to these numerical principles.

The first needle corresponds to Heaven. Heaven belongs to Yang. Among the 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 also represents the body's Yang aspect. Therefore, the first needle must be designed with a broad head and a sharp tip, preventing deep insertion so that Yang Qi may be released.

The second needle corresponds to Earth. In humans, flesh corresponds to Earth. Therefore, the second needle must have a round body and a rounded tip, ensuring it does not damage muscle tissue. Damage to muscles would lead to the exhaustion of Qi.

The third needle corresponds to Humanity. Human life depends on blood vessels. Therefore, the third needle must have a thick body and a rounded tip, allowing it to press upon pulse points without sinking in, thereby guiding Zheng Qi (Upright Qi) and expelling pathogenic factors alone.

The fourth needle corresponds to the Four Seasons. The Eight Winds of the seasons invading the collaterals can cause chronic diseases. Therefore, the fourth needle must have a round body and a sharp tip, enabling the discharge of heat and blood to eliminate chronic conditions.

The fifth needle corresponds to Musical Notes. Notes distinguish between winter and summer, divided at the Zi and Wu hours, where Yin and Yang differ, and cold and heat contend. When these two energies clash, they combine to form abscesses and pus. Therefore, the fifth needle must have a tip like a sword edge, capable of draining large amounts of pus.

The sixth needle corresponds to Pitch-pipes (Lü). Pitch-pipes harmonize Yin and Yang and the four seasons, aligning with the twelve meridians. Deficient pathogens invading the meridians cause sudden Bi syndrome. Therefore, the sixth needle must have a sharp yet rounded tip and a slightly thicker middle section, used to dispel 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. Therefore, the seventh needle must have a tip as fine as a mosquito or midge proboscis. It should be inserted slowly and quietly, retained gently for a long time, allowing Zheng Qi to follow, bringing both true Qi and pathogens out together. After removal, it nourishes the body.

The eighth needle corresponds to the Eight Winds. These correspond to the eight joints of the thighs and arms. Deficient winds from the eight directions injure the body, entering deeply into bone fissures, waist, spine, and interstices, causing deep Bi syndrome. Therefore, the eighth needle must have a long body and a sharp tip, capable of removing deep pathogens and distant Bi obstructions.

The ninth needle corresponds to the Nine Provinces (Ye). This corresponds to the joint spaces and skin layers. Excessive pathogens flow throughout the body, resembling wind-water edema, but cannot pass through major joints. Therefore, the ninth needle must be straight like a rod, with a slightly rounded tip, used to remove excessive Qi that cannot pass through the joints.

Huangdi asked: Is there a fixed measure for the length of the needles?

Qibo answered:
1. The Chan Needle (Chan Zhen): Modeled after a cloth needle, with the last half-cun removed and suddenly sharpened. Length: 1.6 cun. Indications: Heat in the head and body.
2. The Yuan Needle (Yuan Zhen): Modeled after a cotton needle, with a round body and egg-shaped tip. Length: 1.6 cun. Indications: Qi stagnation between muscles.
3. The Di Needle (Di Zhen): Modeled after the sharp point of millet grains. Length: 3.5 cun. Indications: Pressing pulses to gather Qi and expel pathogens.
4. The Feng Needle (Feng Zhen): Modeled after a cotton needle, with a round body and sharp tip. Length: 1.6 cun. Indications: Abscesses, heat, and bleeding.
5. The Pi Needle (Pi Zhen): Modeled after a sword edge, width 2.5 fen, length 4 cun. Indications: Large abscesses caused by clashing heat.
6. The Yuanli Needle (Yuanli Zhen): Modeled after a specific fine needle, with a slightly larger tip and smaller body for deep insertion. Length: 1.6 cun. Indications: Abscesses and Bi syndrome.
7. The Hao Needle (Hao Zhen): Modeled after body hair. Length: 1.6 cun. Indications: Cold-heat pain and Bi in the collaterals.
8. The Chang Needle (Chang Zhen): Modeled after the Qi needle. Length: 7 cun. Indications: Deep pathogens and distant Bi obstructions.
9. The Da Needle (Da Zhen): Modeled after the Feng needle, with a slightly rounded tip. Length: 4 cun. Indications: Excessive Qi unable to pass through joints.

These are the forms, sizes, and lengths of the Nine Needles.

Huangdi asked: I wish to hear how the human body corresponds to the Nine Regions.

Qibo answered: Let me explain the correspondence of body parts to the Nine Regions.
The left foot corresponds to Lichun (Start of Spring), on days Wuyin and Jichou.
The left hypochondrium corresponds to Chunfen (Spring Equinox), on day Yimao.
The left hand corresponds to Lixia (Start of Summer), on days Wuchen and Jisi.
The chest, throat, head, and face correspond to Xiazhi (Summer Solstice), on day Bingwu.
The right hand corresponds to Liqiu (Start of Autumn), on days Wushen and Jiwei.
The right hypochondrium corresponds to Qiufen (Autumn Equinox), on day Xinyou.
The right foot corresponds to Lidong (Start of Winter), on days Wuxu and Jihai.
The waist, sacrum, and lower orifices correspond to Dongzhi (Winter Solstice), on day Renzi.
The six Fu organs, below the diaphragm, and the three Zang organs correspond to the Central Region (Zhongzhou).

The major prohibitions are the days when Taiyi resides and all days ending in Wu or Ji. One should observe the locations of the Eight Regular Winds. If treating swelling or abscesses on any part of the body corresponding to these regions, one must not perform incision or treatment on the direct corresponding day. This is called the "Heavenly Taboo Day."

If the body is comfortable but the mind is distressed, disease arises in the vessels; treat with moxibustion and acupuncture.
If the body is laborious but the mind is joyful, disease arises in the sinews; treat with hot compresses and Dao Yin (guiding and pulling exercises).
If both body and mind are comfortable, disease arises in the flesh; treat with needles and stones.
If both body and mind are laborious/distressed, disease arises in the throat (choking/gasping); treat with sweet medicines.
If frequently frightened, causing blocked sinews and vessels, disease manifests as numbness; treat with massage and medicinal wine.
This constitutes the "Five Forms."

Qi of the Five Zang Organs:
Heart governs belching.
Lung governs coughing.
Liver governs speech.
Spleen governs swallowing.
Kidney governs yawning.

Qi of the Six Fu Organs:
Gallbladder governs anger.
Stomach governs rebellious Qi and hiccups.
Large Intestine and Small Intestine govern diarrhea.
Bladder failing to constrain leads to enuresis.
Lower Jiao overflowing water leads to edema.

Five Flavors:
Sour enters the Liver.
Pungent enters the Lung.
Bitter enters the Heart.
Sweet enters the Spleen.
Salty enters the Kidney.
Bland enters the Stomach.
This is the theory of the Five Flavors.

Five Accumulations (Jing Qi accumulating in organs):
Accumulation in Liver causes sorrow.
Accumulation in Heart causes joy.
Accumulation in Lung causes grief.
Accumulation in Kidney causes fear.
Accumulation in Spleen causes apprehension.
This is the accumulation of Jing Qi in the Zang organs.

Five Dislikes (What the Zang organs dislike):
Liver dislikes Wind.
Heart dislikes Heat.
Lung dislikes Cold.
Kidney dislikes Dryness.
Spleen dislikes Dampness.
These are the things the Zang organ Qi dislikes.

Five Fluids:
Heart governs sweat.
Liver governs tears.
Lung governs nasal mucus.
Kidney governs saliva.
Spleen governs drool.
These are the sources of the five fluids.

Five Labors (Injuries from prolonged activity):
Prolonged viewing damages Blood.
Prolonged lying down damages Qi.
Prolonged sitting damages Flesh.
Prolonged standing damages Bones.
Prolonged walking damages Sinews.
These are injuries from the five types of prolonged labor.

Five Directions (Where flavors travel):
Sour travels to Sinews.
Pungent travels to Qi.
Bitter travels to Blood.
Salty travels to Bones.
Sweet travels to Flesh.
This is the concept of "Five Travels."

Five Restraints (Dietary restrictions based on disease location):
If disease is in the sinews, avoid sour.
If disease is in Qi, avoid pungent.
If disease is in bones, avoid salty.
If disease is in blood, avoid bitter.
If disease is in flesh, avoid sweet.
Even if one craves these flavors, one must not consume them excessively; self-restraint is necessary. Hence, "Five Restraints."

Five Manifestations (Pathogenesis):
Yin diseases manifest in bones; Yang diseases manifest in blood.
Yin diseases manifest in flesh; Yang diseases manifest in winter.
Yin diseases manifest in summer.

Five Evils (Transformation of pathogens):
Pathogens entering Yang become Mania.
Pathogens entering Yin become Blood Bi.
Pathogens entering Yang transforming further become Epilepsy.
Pathogens entering Yin transforming further become Aphonia.
Yang entering Yin results in quiet symptoms.
Yin emerging to Yang results in emotional instability (joy/anger).

Five Zang Storage:
Heart stores Shen (Spirit).
Lung stores Po (Corporeal Soul).
Liver stores Hun (Ethereal Soul).
Spleen stores Yi (Intellect).
Kidney stores Jing and Zhi (Will).

Five Governance (What each Zang governs):
Heart governs Vessels.
Lung governs Skin.
Liver governs Sinews.
Spleen governs Muscles.
Kidney governs Bones.

Meridian Qi and Blood Abundance:
Yangming: Much Blood, Much Qi.
Taiyang: Much Blood, Little Qi.
Shaoyang: Much Qi, Little Blood.
Taiyin: Much Blood, Little Qi.
Jueyin: Much Blood, Little Qi.
Shaoyin: Much Qi, Little Blood.

Therefore:
Puncture Yangming to release Blood and Qi.
Puncture Taiyang to release Blood, avoid depleting Qi.
Puncture Shaoyang to release Qi, avoid depleting Blood.
Puncture Taiyin to release Blood, avoid depleting Qi.
Puncture Jueyin to release Blood, avoid depleting Qi.
Puncture Shaoyin to release Qi, avoid depleting Blood.

Foot Meridian Yin-Yang Pairings (Interior-Exterior):
Foot Yangming and Foot Taiyin are paired.
Foot Shaoyang and Foot Jueyin are paired.
Foot Taiyang and Foot Shaoyin are paired.
This defines the Yin-Yang of the Feet.

Hand Meridian Yin-Yang Pairings (Interior-Exterior):
Hand Yangming and Hand Taiyin are paired.
Hand Shaoyang and Hand Jueyin (Pericardium) are paired.
Hand Taiyang and Hand Shaoyin are paired.
This defines the Yin-Yang of the Hands.
(Note: The above content is also found in the *Suwen* chapters "Xuanming Wuqi Lun" and "Xueqi Xingzhi Lun".)

Author's Note: Listing categories and organizing them is the fixed style of this classic text. The literary style is balanced, broad, and surpasses ordinary comprehension. The first three sections naturally address the main theme regarding Form and Mind, while the subsequent sections cover essential knowledge for practitioners using needles. Thus, they are grouped here by category.