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The term "Yi Chen" (Easy to State) means it is easy to articulate. The term "Nan Ru" (Difficult to Enter) means it is difficult for ordinary people to comprehend.

A mediocre practitioner (Cu Gong) only adheres to physical forms, meaning they merely memorize fixed acupuncture techniques; a superior practitioner (Shang Gong) guards the Shen (Spirit/Mind), meaning they observe the excess or deficiency of the body's Blood and Qi to determine whether to apply tonification or sedation.

The meeting of "Shen" and "Ke" refers to the interaction between Zheng Qi (Upright Qi) and Xie Qi (Evil Qi). "Shen" denotes Zheng Qi, while "Ke" denotes Xie Qi. When Xie Qi is at the "gate," it means the pathogenic factors enter along the pathways where Zheng Qi enters and exits.

Before diagnosing the specific disease, one must first know which meridian is affected by the conflict between Zheng Qi and Xie Qi. To understand the origin of the disease, one must first identify which meridian is diseased and which acupoint should be selected for treatment.

The subtlety of acupuncture lies in the speed of needle manipulation, i.e., the concept of Xu (slow) and Ji (fast).

Mediocre practitioners only guard the joints of the four limbs, unaware of the movement of Zheng and Xie Qi within the Blood and Qi channels; superior practitioners guard the "Ji" (mechanism/trigger point of Qi), meaning they know how to regulate the flow of Qi. The movement of Qi does not depart from the hollow center of the acupoint; this allows one to perceive the deficiency or excess of Qi and decide on the speed of needle insertion and withdrawal.

The movement of Qi in the hollow center is pure and subtle because the De Qi (arrival of Qi) has been achieved; one must carefully guard the Qi and not let it dissipate.

When Qi arrives and is abundant, one should not use the method of "Feng" (meeting/to intercept); as stated, when Qi is abundant, tonification should not be used. When Qi has departed and is deficient, one should not use the method of "Zhui" (pursuing); as stated, when Qi is deficient, sedation should not be used.

Not even a hair's breadth can be missed; this emphasizes that Qi is easily lost. Tapping the needle handle without inserting it indicates a lack of understanding of the principles of tonification and sedation. If Blood and Qi are exhausted but Qi does not descend, it is also a failure.

Knowing the coming and going of Qi means understanding its direction (Ni/Shun), abundance, and deficiency. Grasping the timing for treatment means knowing the appropriate moment when Qi is accessible.

The mediocrity of inferior practitioners lies in their ignorance of the subtle and intricate nature of Qi in the unseen realm. The unique skill of the master lies in their complete mastery of the intent of acupuncture.

Qi moving away is considered "Ni" (Reverse); this indicates Qi is deficient and minute, and minuteness constitutes a reverse condition. Qi arriving is considered "Shun" (Smooth); this indicates balanced Form and Qi, and balance constitutes a smooth condition.

Clearly knowing the reverse and smooth conditions and acting correctly requires no further questioning; this means knowing which points to select.

"Ying Er Duo Zhi" (Meeting and Depriving) is the Sedation method; "Zhui Er Ji Zhi" (Pursuing and Assisting) is the Tonification method.

"To make Empty Real" (Xu Ze Shi Zhi) means that if the pulse at the Cun Kou (Radial Artery) is weak, one should apply tonification. "To Drain Fullness" (Man Ze Xie Zhi) means that if the pulse at the Cun Kou is excessive, one should apply sedation. "To Remove Stagnation and Stasis" (Wan Chen Ze Chu Zhi) means to remove blood stasis from the vessels. "To Defeat Excess Evil" (Xie Sheng Ze Xu Zhi) means that if any meridian has an excess of evil, one should sedate to drain the pathogen.

"Slow Insertion and Fast Withdrawal makes Real" (Xu Er Ji Ze Shi) refers to slowly inserting and quickly withdrawing the needle, which tonifies (makes real). "Fast Insertion and Slow Withdrawal makes Empty" (Ji Er Xu Ze Xu) refers to quickly inserting and slowly withdrawing the needle, which sedates (makes empty).

Saying that the sensation of "Real" and "Empty" seems to exist and not exist means that patients with a Real condition feel the presence of Qi, while those with an Empty condition do not.

Observing the sequence of prior and subsequent actions, feeling as if something is lost or retained, refers to determining the order of tonification and sedation based on the deficiency or excess of Qi, and observing whether Qi descends or remains constant.

Treating Empty and Real conditions, feeling as if gaining or losing, means that after tonification, the patient feels as though they have gained something; after sedation, the patient feels as though they have lost something.

Regarding the movement of Qi in the meridians: Pathogenic factors located in the Upper part indicate that pathogens invade high positions, hence the pathology is in the upper body. Turbid Qi located in the Middle part indicates that food and drink enter the Stomach; their essence ascends to the Lung, while turbid residues remain in the Intestines and Stomach. If there is improper exposure to cold or heat, or irregular diet, diseases arise in the Intestines and Stomach, hence it is called Turbid Qi in the Middle. Clear Qi located in the Lower part indicates invasion by damp and cold earthy pathogens, which necessarily begins from the feet, hence it is called Clear Qi in the Lower.

Needling the "Xian Mai" (Sunken Meridpoints) to expel evil implies lifting sunken skin upward (Note: There are conflicting interpretations regarding stopping needling or targeting above the sunken point; these three views are hard to resolve and await correction by experts). Needling the "Zhong Mai" (Central Meridians) to expel evil involves selecting the He-Sea points of the Yangming Meridian.

Needling too deeply causing the evil to sink back inward means that for superficial and floating diseases, deep needling is undesirable. Deep needling causes the pathogen to follow the needle inward, hence it is called "reverse sinking."

Skin, flesh, tendons, and vessels each have their specific locations, meaning each meridian has its specific domain of governance.

Taking the Five Pulses (of the Five Zang organs) leads to death; this describes a case where the disease is internal and Qi is insufficient, yet the practitioner excessively sedates all Yin meridians. Taking the Three Yang Pulses results only in the complete depletion of San Yang Qi, leaving the patient listless and unresponsive.

Depriving Yin Qi leads to death, specifically referring to five successive sedations at the Wuli (LI33) point on the Chi (Cubital fossa) area. Depriving Yang Qi leads to mania (Note: The character "Zheng" [Correct] is suspected to be a typo for "Kuang" [Mania]).

Observing the complexion and examining the eyes allows one to know if the Shen (Spirit) is scattered or restored. Unifying observation of the form and listening to movements means that a superior practitioner discerns the Five Colors in the eyes and adjusts the Cun Kou pulse characteristics (size, rate, tension, slipperiness, roughness) to diagnose the disease.

Knowing the Evil and Upright Qi means being able to discuss the differences between False Evil winds and True Evil winds.

Pushing the needle forward with the right hand while holding and controlling with the left hand refers to the manipulation of needle insertion and withdrawal.

Removing the needle when Qi arrives means withdrawing after the tonification or sedation has regulated the Qi. Regulating Qi depends on maintaining a consistent mental state throughout the process (Zhong Shi Yi).

The intersections of the joints, totaling 365, are the sites where collateral vessels permeate and irrigate various segments.

The phrase "The Qi of the Five Zang Organs is already exhausted internally" refers to the interruption of Qi at the Cun Kou pulse on the interior side, failing to reach the exterior. If one instead treats external disease sites and retains needles at the He-Sea points of Yang meridians to draw out Yang Qi, the arrival of Yang Qi will cause a second exhaustion of internal Yin Qi. Second exhaustion leads to death. Death occurs due to the lack of Qi to move, resulting in stillness.

The phrase "The Qi of the Five Zang Organs is already exhausted externally" refers to the interruption of Qi at the Cun Kou pulse on the exterior side, failing to reach the interior. If one instead treats the Shu points of the four extremities and retains needles to draw out Yin Qi, the arrival of Yin Qi will cause Yang Qi to retreat inward. Inward retreat leads to reversal, and reversal leads to death. Death occurs due to excess Yin Qi, resulting in restlessness.

The reason for observing the eyes is that the Qi of the Five Zang manifests in the Five Colors. When the colors are clear and bright, the voice becomes resonant. A resonant voice indicates speech different from one's normal state.

This text mixes interpretation with commentary. Its style is firm, austere, simple, and elegant, yet it may still struggle to rival the ancients. People might assume it was written by the philosophers of the Qin and Han dynasties. However, comparing it with chapters from *Lüshi Chunqiu*, *Huainanzi*, and the commentaries of Zheng Xuan and Kong Yingda, one cannot hope to match their shoulders and backs. This chapter explains the meaning of the Nine Needles and the Twelve Original Points, revealing the ancient practice of reciting aloud, comprehending mentally, and holding firmly in mind without letting go.