马云。官、任也。任其所能也。即本篇第七节。雷公有官能之问、故名篇。
一纪 张云。汇言也。志云。纪、纲也。
司诵之 简案、司、主也。言帝自主诵之也。
血气多少 马云。大义见素问血气形志篇。
行之逆顺 张云。阴气从足上行。至头而下行循臂。阳气从手上行。至头而下行至足。故阳病者。
上行极而下。阴病者。下行极而上。反者。皆谓之逆。
出入之合 诸本云。合、一作会。马云。自表而之里
为入。自里而之表为出。张云。经气自内而出。自外而入。俞有不同。
谋伐有过 马云。即其犯病而为有过者。则谋伐之。张云。知其出入。则可因过而伐之也。
知解结 马云。卫气篇曰。能知解结。契绍于门户。
气门 马云。即气穴也。素问明有气穴论。凡穴皆可以气穴称。张云。即经络类。诸经标本气街之义。
一曰手经为上。足经为下。气脉必由之处。是为门户。亦通。简案、生气通天论云。气门乃闭。王注。气门谓
玄府也。所以发泄经脉营卫之气。故谓之气门也。盖本节所谓气门。与此自异。姑仍马注。
四海 马云。本经海论云。膻中为气之海。冲脉为血之海。胃为水谷之海。脑为髓之海。
寒热淋露 马云。或为寒热。或为淋露。疑即岁露篇之所谓遇岁露也。张云。淋于雨。露于风。邪感
异处。当审其经也。志云。寒热阴阳血气也。淋露中焦所生之津液也。下经曰。中焦出气如露。志又岁露篇注
云。淋露寒热者。汗出而为寒为热也。简案、诸注未稳。当考神农本经。及名医别录各药主疗。言淋露者数条。
曰女子血闭。淋露下血。（黄芩条）崩中淋露。（延胡索条）泄痢淋露。（浓朴条）风邪淋露。（狗脊条）伤
中淋露。（白微并大豆条）多汗淋露。（白胶条）主淋露。（木香条）缪希雍狗脊疏云。气血不足。则风邪乘
虚客之也。淋露者。肾气与带脉波任俱虚所致也。又浓朴疏云。淋露虽属下焦为病。然多因胃家湿热下流。此
为下血淋露不已也。此说亦未允。盖淋露与淋沥同义。谓如淋下露滴。病经久不止。肘后方云。尸注大略。
使人寒热淋沥。 默默。不的知其所苦。医说引鸡峰方作寒热淋露。沉沉默默。外台云。劳极之病。吴楚谓
之淋沥。可
以见耳。九宫八风篇。淋露寒热。亦淋沥寒热之谓。
以输异处 马云。以其输穴。必皆异处。当审于经。调其脉气之往来。张云。邪感异处。当审其经也。
左右肢脉 诸本。脉、作络。马云。即前经脉篇。所谓其支者其别者是也。志云。左注右而右注左。
左右上下。与经相干。布于四肢。出于络脉。与脉外之气血相会于皮肤分肉间也。简案、肢、即支字。马注为是。
虚与实邻 知决而通之 马云。若虚与实邻。则知决虚实而通之。张云。邻、近也。近则易疑。
疑则以似为是。冰炭相反矣。故当知决而通之。志云。虚与实邻者。血与气之不和也。故决而通之。
犯而行之 赵府本张本。犯、作把。正脉道藏熊本并云。犯、一作把。张云。邪客大络者。左注右。
右注左。把而行之。即缪刺也。志云。左右不调者。人迎气口之不调。故当犯而行之。简案、左为人迎。右为
气口。出于王叔和。而古无其说。志误。
阴阳不奇 马云。人身阴阳。诸经相为配合。未尝有奇行者。能知各经之所起。张云。奇、不偶也。
不奇则和矣。故知起时。志云。阴阳不奇者。脏腑阴阳。交相配合。十二经脉。交相贯通也。故知起时者。如
乘秋则肺先受邪。乘春则肝先受邪之类也。
审于本末（止）刺道毕矣 马云。禁服篇云。审其本末。察其寒热。又终始篇云。本末之寒。温之
相守司也。张云。本末、标本也。寒热阴阳也。所在三部九候之病脉处也。官、任也。九针不同。各有所宜。
能知以上之法而任用之。则刺道毕矣。
明于五输 马云。五脏有井荥俞经合之五俞。六腑有
井荥俞原经合之六俞。然六腑之原并于俞。则皆可称为五俞也。徐疾者。针法也。（小针解云徐而疾则实疾而
徐则虚是也）屈伸出入者。经脉往来也。（见邪客篇屈折逆顺之数）言阴与阳合于五行者。泛言阴阳分而为五
行也。五脏六腑亦有所藏者。指人身有阴阳五行也。（如肺为阴大肠为阳肺为金肝为木之类）四时八风尽有阴阳
者。指天道有阴阳五行也。（八风见九宫八风篇）各得其位。合于明堂各处色部者。言人身之面部。各得其五
行之位。合于明堂及各处之色部也。其面部之分为五脏六腑者。可以察其身形之所痛。（并见五色篇）其色见
于左右上下者。可以知其何经之寒温。张云。皮肤之寒者多阴。温者多阳。滑者多实。涩者多虚。简案、甲乙
以知其所苦一句。接下文为针法。
膈有上下（止）徐入之 甲乙无在字。稀、作布。疏、作涿。注。太素作希而疏之。（案涿字书无考
涿音斫击也义难叶）马云。膈有上下。（心肺居于膈上脾居中州肝肾居于膈下）必知其病气之所在。先得其经
脉之道。然后可以用针。稀者针之少也。疏者针之阔也。（终始篇云疏取之上）深者深入其针也。留者久留其
针也。
引而去之 张云。泄于下也。
视前痛者 马云。视先痛者。常先取穴以刺之。所谓凡病必先治其本也。志云。视身以前痛者。常
先取之。
留而补之 张云。补中气可以拒之。志云。候阳气至而针下热。补其阳以胜其寒也。
从合泻之 马云。从合穴以泻之。志云。合治内腑。使寒邪从肠胃以泻出之也。
上气不足（止）积而从之 张云。推而扬之。引致其气。以补上也。积而从之。留针随气。以实下也。
火自当之（止）下陵三里 马云。若阴阳皆虚。而针所难用。则用火以灸之。又有厥而寒甚。或骨廉
下陷。或寒过于
膝。则取下陵三里以补之。（下陵三里穴即三里见本输篇）
阴络所过（止）火所治之 甲乙。作火之所治。马云。又有阴络所过。为寒留止。或寒入于中。则
必推其针而行以散之。又有经脉陷下者。则惟灸当之。（经脉篇云陷下则灸之禁服篇云陷下则徒灸之徒但也）
又有络脉结而坚紧者。亦用灸以治之。
不知所苦（止）针论毕矣 张云。寒邪在肌肉血脉之间。有不痛不仁。不知所苦者。当灸两跷之下。
即足太阳申脉。足少阴照海二穴也。然男子数阳。女子数阴。（见脉度篇）若男阴女阳。则反用矣。故为良工
之所禁。调经论亦曰。病不知所痛。两跷为上。与此法同。
用针之服 必有法则 马云。此二句出八正神明论。服、事也。诗小雅。六月篇云。共武之服。
大雅板篇云。我言维服。
上视天光 下司八正 马云。上视天光。即八正神明论之所谓天寒无刺。天温无凝。月生无泻。
月满无补。月郭空无治是也。下司八正。即八正神明论之所谓八正者。所以候八风之虚邪以时至者也。（出九
宫八风篇）简案、司、伺通。汉灌夫传。亦已使候司。
辟奇邪 马云。辟、当作避。张云。辟、避同。
观百姓 张云。兼人己而言也。简案、汉宣帝纪。观以珍宝。师古注。观、示也。
是得天之露（止）乃言针意 张云。天之风雨不时者。皆谓之露。岁露论曰。故诸逢其风而遇其雨
者。命曰遇岁露焉。岁之虚者。乘年之衰。逢月之空。失时之和。因为贼风所伤。是谓三虚。闵士先云。得天
之露者。清邪中上。阳中雾露之气也。简案、闵说恐非也。乃言针意一句。马志接下节。亦非。
法于往古（止）若神仿佛 马云。此节与八正神明论。大义亦相同。
邪气之中人也（止）莫知其情 止邪之中人也微。诸本。止、作正。此本误。当改。张云。邪气言虚邪也。
虚邪之中人也甚。故洒淅动形。正邪之中人也微。故但先见于色。而不知于身。此节与八正神明论互有发明。
所当参阅。又此数句。与邪气脏腑病形论同。
是故上工之取气（止）所取之处 马云。八正神明论曰。上工救其萌芽。必先见三部九候之气尽调。不败
而救之。故曰上工。下工救其已成者。言不知三部九候之相失。因病而败之也。上工论气不论形。所以预取其
气。而早救其萌芽。彼下工则反是矣。
泻必用员（止）气出乃疾 八正神明论。甲乙。员、作方。马云。遥、摇同。解、懈回。员、当作方。张
云。员、流利也。切、直迫病所也。迎、夺也。遥、摇同。用针员活而迎夺之。则气出乃疾。故可以泻。闵士
先云。泻必用圆者。圆活而转之。其气乃行也。
补必用方（止）无志其神 八正神明论。甲乙。方、作员。马云。方、当作员。张云。方即端正安静之谓。
外引其皮。令当其门。察穴于肌表也。左引其枢。右推其肤。微旋而徐推之。用针之枢要也。必端以正。安以
静。坚心无懈。候气之诚确也。欲微以留。气下而疾出之。推其皮。盖其外门。出针之防护也。（离合真邪论
曰推阖其门令神气存）真气得存。故可以补。用针之要。无忘其神者。总结前文而言。（小针解曰上守神者守
人之血气有余不足可补泻也）按、补泻方员。义与八正神明论之文。似乎相反。然详求其意。各有发明。不可
谓其误而忽也。
官能 闵士先云。官之为言司也。言各因其所能而分
任之。以司其事。故曰官能。盖圣人欲得其人量材而官。授任而治。已不与于其间。而总司其成也。
可使传论 张云。如开导劝戒。解疑辨正之属。皆所谓传论也。
语徐（止）兼诸方 张云。语徐者不苟。安静者不乱。手巧者。轻重疾徐有妙。心审谛者。精思详察
无遗。故可胜是任。
缓节（止）行气 张云。导引者。但欲营运血气。而不欲有所伤也。故惟缓节柔筋而心和调者。乃胜
是任。其义可知。今见按摩之流。不知利害。专用刚强手法。极力困人。开人阙节。走人元气。莫此为甚。病
者亦以谓法而所当然。即有不堪勉强忍受。多见强者致弱。弱者不起。非惟不能去病。而适以增害。用若辈者。
不可不为知慎。
疾毒（止）咒病 张云。人之恶口毒舌者。亦由禀赋。诸无所利。而独利于唾咒疾病。
爪苦（止）抑痹 张云。按积抑痹。亦上文导引行气之属。然积坚痹。固非爪苦手毒者不能破。术若
相类。而用有轻重也。
非其人勿传 张云。气交变大论曰。得其人不教。是谓失道。传非其人。慢泄天宝。
手毒者（止）如故也 马云。试以按龟之法。则其手之甘毒自别矣。盖遇人之手有凶有善。犹用味
之甘苦。故即以甘毒名之。毒即苦也。张云。龟能运任脉。其息以耳。而导引伏气。所以灵而多寿。不易于死。
故可用此以验人手之毒与否。手甘者。非以味言。即不毒之谓。简案、邦俗云。苦手者弄蛇。蛇畏缩不敢啮人。
岂手毒之谓欤。
Ma Yun states: "Guan" (Official/Function) means "Ren" (Responsibility/Appointment), which refers to assigning roles according to one's capabilities. This corresponds to the seventh section of this chapter. Since Leigong posed questions regarding "Guan Neng" (Functions and Capabilities), the chapter is named accordingly.
Yi Ji (One Cycle/Ji): Zhang Jingyue explains this as "Hui Yan" (collecting words). The *Zhi* book states that "Ji" means guideline or standard.
Si Song Zhi (In charge of reciting): Jian An (Danbo Yuanjian) notes that "Si" means to govern or manage, implying that the Emperor himself recites it.
Xue Qi Duo Shao (Quantity of Blood and Qi): Ma Yun states that the main principles are found in the *Su Wen* chapter "Blood, Qi, Form, and Will".
Xing Zhi Ni Shun (Reverse and Smooth Flow of Movement): Zhang Jingyue explains that Yin Qi moves upward from the feet to the head and then descends along the arms; Yang Qi moves upward from the hands to the head and then descends to the feet. Therefore, in Yang diseases, symptoms ascend to the extreme and then descend; in Yin diseases, symptoms descend to the extreme and then ascend. Any reversal of this pattern is termed "Ni" (Reverse).
Chu Ru Zhi He (Convergence of Exit and Entry): In various editions, "He" is sometimes written as "Hui". Ma Yun states that moving from the exterior to the interior is "Ru" (Entry), and moving from the interior to the exterior is "Chu" (Exit). Zhang Jingyue adds that Jing Qi exits from within and enters from without, with different Shu points involved.
Mou Fa You Guo (Planning to Attack Faults): Ma Yun explains this as planning to attack those conditions where pathogenic factors cause disease (faults/excess). Zhang Jingyue states that knowing the patterns of entry and exit allows one to attack based on the fault (pathogen).
Zhi Jie Jie (Knowing how to Untie Knots): Ma Yun cites the *Wei Qi* chapter: "Those who know how to untie knots can connect with the gates."
Qi Men (Gate of Qi): Ma Yun states this refers to Qi Xue (Qi Acupoints). The *Su Wen* has a specific chapter on Qi Acupoints, indicating all acupoints can be called Qi Acupoints. Zhang Jingyue relates this to the concepts of Biao-Ben (Root-Branch) and Qi Jie (Qi Streets) in meridians. Another interpretation suggests hand meridians are superior and foot meridians inferior, representing places where Qi and blood must pass, serving as gates. Jian An notes that the *Sheng Qi Tong Tian Lun* mentions "The Gate of Qi closes," with Wang Bing noting this refers to Xuan Fu (pores) used to vent Ying and Wei Qi. However, the "Qi Men" in this section likely differs, so Ma Yun's note is retained provisionally.
Si Hai (Four Seas): Ma Yun cites the *Hai Lun* chapter: Dan Zhong is the Sea of Qi, Chong Mai is the Sea of Blood, the Stomach is the Sea of Water and Grain, and the Brain is the Sea of Marrow.
Han Re Lin Lu (Cold, Heat, and Dripping Dew): Ma Yun suggests this may refer to encountering "Sui Lu" (Annual Dew/Miasma) as mentioned in the *Sui Lu* chapter. Zhang Jingyue interprets "Lin" as rain and "Lu" as wind, suggesting pathogenic influences vary by location and require meridian diagnosis. The *Zhi* book defines Cold/Heat as Yin/Yang and Blood/Qi, while Lin Lu refers to fluids generated in the Middle Jiao. The *Xia Jing* states, "Fluids emerge from the Middle Jiao like dew." The *Zhi* commentary on the *Sui Lu* chapter explains that Lin Lu Han Re refers to sweating leading to sensations of cold or heat. Jian An finds these interpretations unsatisfactory and references the *Shennong Ben Cao Jing* and *Mingyi Bielu*, which list several herbs treating "Lin Lu": Huang Qin for female blood stasis with dripping bleeding; Yan Hu Suo for metrorrhagia with dripping; Hou Po for dysentery with dripping; Gou Ji for wind pathogen dripping; Bai Wei and Da Dou for internal injury with dripping; Bai Jiao for excessive sweating and dripping; Mu Xiang primarily treats dripping. Miao Xiyong comments on Gou Ji that deficiency of Qi and Blood allows wind pathogens to invade; Lin Lu results from deficiency of Kidney Qi, Dai Mai, and Ren Mai. Regarding Hou Po, he argues Lin Lu, though a Lower Jiao issue, often stems from damp-heat flowing down from the Stomach, causing persistent bleeding. Jian An considers this also inaccurate, stating Lin Lu is synonymous with Lin Li (dripping/trickling), describing a chronic condition lasting long, like dripping dew. The *Zhou Hou Fang* describes Shi Zhu (Corpse Transmission) causing cold, heat, and trickling, with silence and unknown suffering. Medical texts cite the *Ji Feng Fang* describing cold, heat, dripping, and deep silence. The *Waitai Mi Yao* calls this "Extreme Exhaustion." In Wu and Chu regions, it is called Lin Li. Thus, the "Lin Lu Han Re" in the *Jiu Gong Ba Feng Pian* also refers to trickling cold and heat.
Yi Shu Yi Chu (Different Locations of Shu Points): Ma Yun states that since their Shu points are located differently, one must carefully examine the meridians to regulate the flow of pulse Qi. Zhang Jingyue adds that when pathogens affect different locations, one must diagnose the specific meridian.
Zuo You Zhi Mai (Left and Right Limb Meridians): Various editions write "Mai" as "Luo". Ma Yun refers to the branches and collaterals mentioned in the *Jing Mai* chapter. The *Zhi* book explains that Qi flows from left to right and right to left, interacting with meridians, distributing to limbs, emerging from collaterals, and meeting extravascular Qi and Blood in the skin and muscle spaces. Jian An confirms "Zhi" is equivalent to "Zhi" (branch), supporting Ma Yun's note.
Xu Yu Shi Lin, Zhi Jue Er Tong Zhi (Deficiency and Excess Adjacent, Know to Resolve and Unblock): Ma Yun states that if deficiency and excess are adjacent, one must discern the nature of each and unblock them. Zhang Jingyue notes that proximity causes confusion, mistaking similarity for correctness, akin to opposing ice and charcoal. Thus, one must discern and unblock. The *Zhi* book attributes this adjacency to disharmony between Blood and Qi, requiring resolution and unblocking.
Fan Er Xing Zhi (Violate and Proceed): Zhao Fu edition and Zhang edition read "Ba" instead of "Fan". Zhengmai Daozang edition notes "Fan" is variant for "Ba". Zhang Jingyue explains that when pathogens lodge in large collaterals, affecting left and right reciprocally, grasping and guiding them constitutes Miao Ci (Miraculous Puncture). The *Zhi* book claims this refers to imbalance between Renying and Qikou pulses. Jian An refutes this, stating the association of Left=Renying and Right=Qikou originates from Wang Shuhe and is not ancient doctrine; thus, the *Zhi* book is incorrect.
Yin Yang Bu Qi (Yin and Yang are not Odd): Ma Yun states that human Yin and Yang are paired across meridians and never act alone. One must know the origin of each meridian. Zhang Jingyue defines "Qi" as odd/unpaired; lack of oddness implies harmony. Knowing the timing of origins is key. The *Zhi* book explains that Yin and Yang do not act oddly because Zang-Fu organs and twelve meridians interact and connect. "Knowing the time of origin" refers to seasonal susceptibility, e.g., Lungs affected first in Autumn, Liver in Spring.
Shen Yu Ben Mo (End) Ci Dao Bi Yi (The Way of Needling is Complete): Ma Yun cites the *Jin Fu* chapter: "Examine root and branch, observe cold and heat." And the *Zhong Shi* chapter: "Cold and warmth of root and branch are managed by the keeper." Zhang Jingyue defines "Ben Mo" as Biao-Ben (Surface-Deep/Root-Branch) and Cold/Heat, referring to pulse locations in the Three Regions and Nine Palpations. "Guan" means appointment. The Nine Needles differ, each suited for specific purposes. Mastering these methods completes the art of needling.
Ming Yu Wu Shu (Understand the Five Shu Points): Ma Yun states the Five Zang have five Shu points: Jing, Ying, Shu, Jing, He. The Six Fu have six: Jing, Ying, Shu, Yuan, Jing, He. Since Yuan points of Fu organs merge with Shu points, they are collectively called Five Shu. "Xu Ji" (Slow/Fast) refers to needle technique (from *Xiao Zhen Jie*: Slow insertion/fast withdrawal tonifies; Fast insertion/slow withdrawal reduces). "Qu Shen Chu Ru" (Flexion/Extension, Entry/Exit) refers to meridian flow (see *Xie Ke* chapter). "Yin and Yang combine with Five Elements" generally refers to Yin/Yang dividing into Five Elements. Zang-Fu have specific associations with Yin/Yang/Five Elements (e.g., Lung Large Intestine Yin/Yang; Lung Metal/Liver Wood). Four Seasons and Eight Winds possess Yin/Yang, reflecting Heavenly Dao. Facial features correspond to Five Elements positions and color zones in Ming Tang (see *Wu Se* chapter). Color changes in upper/lower/left/right indicate cold/warmth of specific meridians. Zhang Jingyue notes: Cold skin is Yin, Warm is Yang, Slippery is Excess, Rough is Deficiency. Jian An notes *Jia Yi Jing* places "to know the suffering" under subsequent needle techniques.
Ge You Shang Xia (End) Xu Ru Zhi (Diaphragm has Upper and Lower... Insert Slowly): *Jia Yi Jing* omits "Zai". "Xi" is "Bu", "Shu" is "Zhuo". Note: *Tai Su* reads "Xi Er Shu Zhi". ("Zhuo" is unattested, meaning strike, hard to rhyme). Ma Yun states the Diaphragm has upper and lower sections (Heart/Lung above, Spleen middle, Liver/Kidney below). One must locate the pathogenic Qi and understand meridian pathways before needling. "Xi" means few needles; "Shu" means wide spacing (see *Zhong Shi*: "Shu takes from above"). "Shen" means deep insertion; "Liu" means retention.
Yin Er Qu Zhi (Guide and Remove It): Zhang Jingyue states this means draining downward.
Shi Qian Tong Zhe (Observe Previous Pain): Ma Yun advises targeting previously painful areas first, adhering to the principle of treating the root. The *Zhi* book similarly advises targeting anterior pain first.
Liu Er Bu Zhi (Retain and Tonify): Zhang Jingyue states tonifying Middle Qi repels pathogens. The *Zhi* book explains waiting for Yang Qi arrival (heat at needle tip) to tonify Yang against Cold.
Cong He Xie Zhi (Drain via He-Sea Points): Ma Yun states draining via He-Sea points. The *Zhi* book notes He-Sea points treat internal Fu organs, expelling Cold pathogens via intestines/stomach.
Shang Qi Bu Zu (End) Ji Er Cong Zhi (Upper Qi Insufficiency... Accumulate and Follow): Zhang Jingyue explains pushing and uplifting Qi to tonify the upper. "Ji Er Cong Zhi" means retaining the needle to follow Qi and fill the lower.
Huo Zi Dang Zhi (End) Xia Ling San Li (Fire Applies Itself... Lower Ling Sanli): Ma Yun states if both Yin and Yang are deficient and needling is ineffective, use moxibustion. For cold extremities with severe cold, sunken bone crests, or cold exceeding the knees, tonify via Xia Ling San Li (Sanli point, see *Ben Shu*).
Yin Luo Suo Guo (End) Huo Suo Zhi Zhi (Where Yin Collaterals Pass... Treated by Fire): *Jia Yi Jing* reads "Huo Zhi Suo Zhi". Ma Yun states cold stagnating in Yin collaterals requires pushing the needle to disperse. Sunken meridians require moxibustion (*Jing Mai*: "Sunken implies moxa"; *Jin Fu*: "Sunken implies only moxa"). Knotted/tight collaterals are also treated with moxa.
Bu Zhi Suo Ku (End) Zhen Lun Bi Yi (Don't Know the Suffering... Needle Treatise Ends): Zhang Jingyue states for Cold pathogens in muscles/blood vessels causing numbness and unknown pain, moxa the lower ends of the two Qiao vessels: Shenmai (BL62) and Zhaohai (KI6). Men count Yang, Women count Yin (see *Mai Du*). If reversed (Male Yin/Female Yang), usage reverses; this is forbidden by skilled practitioners. *Tiao Jing Lun* agrees: unknown pain prioritizes Qiao vessels.
Yong Zhen Zhi Fu, Bi You Fa Ze (Service of Needling, Must Have Laws): Ma Yun cites *Ba Zheng Shen Ming Lun*. "Fu" means duty/task. Cites *Shi Jing*: "Serve in war," "My words are duty."
Shang Shi Tian Guang, Xia Si Ba Zheng (Look Up to Heavenly Light, Look Down to Monitor Eight Norms): Ma Yun links "Shang Shi Tian Guang" to *Ba Zheng Shen Ming Lun*: no needling in cold weather, no coagulation in warm weather, no reducing during moon waxing, no tonifying during moon full, no treatment during moon new. "Xia Si Ba Zheng" refers to monitoring the Eight Norms for evil winds (see *Jiu Gong Ba Feng Pian*). Jian An notes "Si" is interchangeable with "Si" (observe).
Bi Qi Xie (Avoid Strange Evils): Ma Yun states "Bi" should be "Bi" (avoid). Zhang Jingyue confirms they are synonymous.
Guan Bai Xing (Observe the People): Zhang Jingyue says this includes observing oneself and others. Jian An cites *Han Shu*, noting "Guan" can mean "show/display."
Shi De Tian Zhi Lu (End) Nai Yan Zhen Yi (Receiving Heavenly Dew... Then Speak Needle Intent): Zhang Jingyue defines irregular wind/rain as "Lu." *Sui Lun* states encountering wind and rain is "Sui Lu." Deficient years combined with waning moon, lost seasonal harmony, and thief wind constitute "Three Deficiencies." Min Shixian claims "Receiving Heavenly Dew" refers to clear evil attacking the upper, foggy/dewy Qi attacking Yang. Jian An doubts this. Placing "Nai Yan Zhen Yi" in the next section by Ma/Zhi is also incorrect.
Fa Yu Wang Gu (End) Ruo Shen Fang Fo (Model on Antiquity... Like Spirits Nearby): Ma Yun states this section shares major principles with *Ba Zheng Shen Ming Lun*.
Xie Qi Zhi Zhong Ren Ye (End) Mo Zhi Qi Qing (Pathogens Attacking Humans... Unknown Emotions): The character "Zhi" here is an error for "Zheng" in other editions. Zhang Jingyue distinguishes Xu Xie (Empty/Evil) from Zheng Xie (Upright/Normal Pathogen). Xu Xie attacks severely, causing shivering; Zheng Xie attacks mildly, showing only facial changes initially. This section complements *Ba Zheng Shen Ming Lun* and matches *Xie Qi Zang Fu Bing Xing Lun*.
Shi Gu Shang Gong Zhi Qu Qi (End) Suo Qu Zhi Chu (Thus Superior Physicians Take Qi... Where Taken): Ma Yun cites *Ba Zheng Shen Ming Lun*: Superior physicians treat at the sprout stage, ensuring balance in Three Regions/Nine Palpations before acting. Inferior physicians treat established disease due to ignorance of pulse discrepancies. Superior physicians discuss Qi over Form, preemptively taking Qi to treat early signs. Inferior physicians do the opposite.
Xie Bi Yong Yuan (End) Qi Chu Nai Ji (Reducing Must Use Round [Technique]... Qi Exits Quickly): *Ba Zheng Shen Ming Lun* and *Jia Yi Jing* write "Yuan" as "Fang". Ma Yun equates "Yao" with "Yao" (shake), "Jie" with "Xie Hui" (slack return), and argues "Yuan" should be "Fang". Zhang Jingyue defines "Yuan" as smooth/fluent, "Qie" as direct pressure on disease, "Ying" as seizing, "Yao" as shaking. Using round/fluent needling to seize and shake causes Qi to exit quickly, suitable for reducing. Min Shixian adds that reducing requires circular motion to move Qi.
Bu Bi Yong Fang (End) Wu Zhi Qi Shen (Tonifying Must Use Square [Technique]... Do Not Fixate on Spirit): *Ba Zheng Shen Ming Lun* and *Jia Yi Jing* write "Fang" as "Yuan". Ma Yun argues "Fang" should be "Yuan". Zhang Jingyue defines "Fang" as upright and quiet. Techniques include pulling skin to align with gate, observing surface, rotating gently while pushing slowly. One must be upright, calm, and focused to sincerely await Qi. Retain slightly, withdraw quickly upon Qi descent, push skin to close pore (protecting Qi, see *Li He Zhen Xie Lun*). Preserved True Qi allows tonification. "Do not forget Spirit" summarizes the importance of mental focus (*Xiao Zhen Jie*: Guarding Spirit involves balancing Blood/Qi for tonification/reduction). Although "Square/Round" seems opposite to *Ba Zheng Shen Ming Lun*, detailed analysis shows complementary insights; do not dismiss as errors.
Guan Neng (Functions/Capabilities): Min Shixian explains "Guan" means managing duties, assigning roles based on capability. Sages appoint people according to talent, governing outcomes without direct intervention.
Ke Shi Chuan Lun (Can Transmit Theories): Zhang Jingyue includes guidance, advice, resolving doubts, and correcting errors as "Chuan Lun".
Yu Xu (End) Jian Zhu Fang (Speaking Calmly... Combining Methods): Zhang Jingyue states calm speech indicates seriousness; quietness indicates order; dexterous hands imply skill in light/heavy/slow/fast techniques; prudent minds imply thorough observation. Such individuals are competent.
Huan Jie (End) Xing Qi (Loose Joints... Move Qi): Zhang Jingyue explains Daoyin aims to circulate Qi/Blood without harm. Only those with loose joints, flexible tendons, and harmonious hearts can perform it. Modern massage practitioners often ignore risks, using forceful techniques that damage joints and deplete Yuan Qi, harming patients rather than curing them. Caution is advised.
Ji Du (End) Zhou Bing (Vicious/Poisonous... Curse Disease): Zhang Jingyue states malicious speech stems from constitution; some find no benefit except cursing disease.
Zhao Ku (End) Yi Bi (Hard Claws... Suppress Bi): Zhang Jingyue classifies pressing accumulations and suppressing Bi as Daoyin/Qi movement. Hard accumulations require strong claws/hands to break. Techniques are similar but intensity varies.
Fei Qi Ren Wu Chuan (Not the Person, Do Not Transmit): Zhang Jingyue cites *Qi Jiao Bian Da Lun*: Teaching the unworthy is losing the Dao; transmitting to the unfit is wasting heavenly treasures.
Shou Du Zhe (End) Ru Gu Ye (Hand Poisonous... As Before): Ma Yun suggests testing by pressing turtles; natural difference in "sweet/poisonous" hands appears. Hand quality varies like taste. "Du" (Poison) means bitterness/harshness. Zhang Jingyue notes turtles use Ren Mai, breathe via ears, and practice Daoyin for longevity/resilience, making them suitable for testing hand toxicity. "Sweet" hand means non-toxic. Jian An cites folk belief that those bad at handling snakes fear biting, questioning if this defines "hand poison."