（《灵枢·九针十二原篇》）
黄帝问于岐伯曰∶余子万民，养百姓，而收其租税。余哀其不给，而属有疾病。余欲勿使被毒药，无用砭石，欲以
微针通其经脉，调其血气，营其逆顺出入之会。令可传于后世，必明为之法。令终而不灭，久而不绝，易用难忘，为之
经纪。异其章，别其表里，为之终始。令各有形，先立针经。愿闻其情。（《灵枢》即名《针经》，义本诸此。）岐伯答曰∶
臣请推而次之，令有纲纪，始于一，终于九焉。（始于一，终于九，天地之全数也。针合三才而通万变，故数亦应之。）
请言其道。小针之要，易陈而难入，粗守形，上守神。（小针，即上文微针之谓。易陈者，常法易言也。难入者，精微难
及也。粗守形，粗工守形迹之见在也。上守神，上工察神气于冥冥也。不但用针，诸治皆然。）神乎神，客在门，未睹其
疾，恶知其原？（神，正气也。客，邪气也。神乎神，言正气盛衰，当辨于疑似也。客在门，言邪之往来，当识其出入
也；设未睹其疾之所在，又恶知其当治之原哉？恶音乌。）刺之微，在速迟，粗守关，上守机，（微，精微也。在速迟，
知疾徐之宜也。粗守关，守四肢之关节也。上守机，察气至之动静也。）机之动，不离其空。（气机之至，随经皆有其处，
可因之而知虚实也。空，孔同。）空中之机，清静而微，（言察宜详慎也。）其来不可逢，其往不可追。（来不可逢，勿补
其实也；往不可追，勿泻其虚也。）知机之道者，不可挂以发，不知机道，叩之不发。（机之道者，一气而已，不可挂以
发，极言其精不可乱也。叩之不发，用失其道，则气不至也。）知其往来，要与之期，（知气之往来，有逆顺衰盛之机，
而取舍弗失其时也。要，平声，约也。）粗之暗乎，妙哉工独有之。（粗者暗而弗知，妙工独见之矣。）往者为逆，来者为
顺，明知逆顺，正行无问。（往，气之去也，故为之逆。来，气之至也，故为之顺。知往来之逆顺，则正法行之，不必疑
而更问也。下二句与至真要大论辞同用异，详标本类第二。）逆而夺之，恶得无虚？追而济之，恶得无实？（逆其气至而
夺之，泻其实也，恶得无虚？随其气去而济之，补其虚也，恶得无实？故泻必因吸内针，补必因呼内针，此即迎来随去
之义。）迎之随之，以意和之，针道毕矣。（用针之法，补泻而已。补泻之法，迎随而已。必得其和，则针道毕于是矣。）
《小针解》曰∶所谓易陈者，易言也。难入者，难着于人也。（本篇即前篇之释义，故不详注。凡后篇有同者皆仿此。）
粗守形者，守刺法也。上守神者，守人之血气有余不足，可补泻也。神客者，正邪共会也。（神，正也。客，邪也。邪正
相干，故曰共会。）神者，正气也。客者，邪气也。在门者，邪循正气之所出入也。（出入所由，故谓之门。）未睹其疾者，
先知邪正何经之疾也。恶知其原者，先知何经之病，所取之处也。（若不能先知，是为未睹其疾，故曰恶知其原。）刺之
微在速迟者，徐疾之意也。粗守关者，守四肢而不知血气正邪之往来也。（手之两肘，足之两膝，谓之四关。）上守机者，
知守气也。（往来逆顺，至与不至，皆气之机也。）机之动不离其空中者，知气之虚实，用针之徐疾也。空中之机清净以
微者，针以得气，密意守气勿失也。其来不可逢者，气盛不可补也。其往不可追者，气虚不可泻也。不可挂以发者，言
气易失也。（毫厘之差，即失其气之机也。）扣之不发者，言不知补泻之意也，血气已尽而气不下也。（补泻不得其法，虽
竭尽血气而病气不应也。）知其往来者，知气之逆顺盛虚也。要与之期者，知气之可取之时也。粗之暗者，冥冥不知气之
微密也。妙哉工独有之者，尽知针意也。 往者为逆者，言气之虚而小，小者逆也。（气去故脉虚而小。）来者为顺者，言
形气之平，平者顺也。（气来故脉平而和。）明知逆顺正行无问者，言知所取之处也。迎而夺之者，泻也。追而济之者，
补也。）
(Ling Shu: Jiu Zhen Shi Er Yuan Chapter)
The Yellow Emperor asked Qibo: I nurture the myriad people and support the commoners, collecting their taxes. I pity their insufficient livelihoods and frequent illnesses. I wish to avoid using toxic medicines and stone knives (Bianshi), and instead use fine needles (Weizhen) to unblock their meridians, regulate their Qi and Blood, and ensure the proper circulation of Ying (Nutritive) Qi at the intersections of its ascending and descending pathways. These methods must be transmissible to future generations; therefore, clear principles must be established. They should endure without extinction and continue without interruption, being easy to use and difficult to forget. Thus, a framework is created. Chapters are distinguished, interior and exterior aspects are differentiated, and the beginning and end of treatment are defined. Each needle type has its specific form, starting with the establishment of the *Zhen Jing* (Needle Classic). I wish to hear the details. (Note: *Ling Shu* is also named *Zhen Jing*, deriving its meaning from this passage.)
Qibo replied: Please allow me to elaborate in order, establishing a systematic structure, beginning with one and ending with nine. (Beginning with one and ending with nine represents the complete numerical cycle of Heaven and Earth. Acupuncture corresponds to the Three Powers [Heaven, Earth, Human] and adapts to myriad changes; thus, the numbers reflect this.) Let me explain the principle. The essence of the small needle (Xiaozhen, referring to fine needles) is easy to state but difficult to master. Incompetent practitioners focus on physical forms, whereas skilled practitioners attend to Shen (Spirit/Vitality). (Small needle refers to the fine needles mentioned earlier. "Easy to state" means conventional rules are easy to describe; "difficult to master" means the subtle nuances are hard to grasp. Incompetent practitioners adhere to visible physical signs, while skilled practitioners observe Shen in the profound and subtle realm. This applies not only to acupuncture but to all treatments.) How divine! The pathogen resides at the gate (acupoint). If one does not first diagnose the disease, how can one know its origin? (Shen refers to Zheng Qi [Upright Qi]; Ke refers to Xie Qi [Pathogenic Qi]. "How divine!" emphasizes that the fluctuation of Zheng Qi must be discerned amidst ambiguity. "Ke zai men" indicates that the movement of pathogens must be identified by their entry and exit points. If the location of the disease is not observed, how can the root of treatment be known? "Wu" is pronounced as "wu".)
The subtlety of needling lies in the speed (fast or slow). Incompetent practitioners guard the joints (Guan), while skilled practitioners seize the moment (Ji) of Qi arrival. (Subtlety refers to precision. Speed depends on knowing the appropriateness of swift or slow manipulation. Incompetent practitioners focus on the four limbs' joints, while skilled practitioners observe the dynamics of Qi arrival.) The movement of Qi does not depart from the acupoint (Kong, synonymous with Kong/Orifice). (When Qi arrives, it follows the meridians to specific locations, allowing one to determine deficiency or excess. Kong means hole/orifice.) The Qi within the acupoint is pure, quiet, and subtle, (indicating that observation must be detailed and cautious.) When Qi arrives, do not intercept it for tonification (Feng); when Qi departs, do not pursue it for sedation. (Do not intercept arriving Qi to avoid tonifying excess; do not pursue departing Qi to avoid draining deficiency.) One who understands the Way of Ji cannot be off by a hair's breadth; one who does not understand Ji will find that knocking yields no response. (The Way of Ji is merely one Qi. Being off by a hair's breadth implies extreme precision where disorder is impossible. Knocking without response occurs when the method is flawed and Qi does not arrive.) Knowing the coming and going, one must align with the timing. (Knowing the rhythm of Qi, including its reversal, smooth flow, decline, and rise, allows for correct selection without missing the moment. "Yao" is pronounced in the level tone, meaning agreement or appointment.) Incompetent practitioners are ignorant of this; only exquisite artisans possess it alone. (Incompetent practitioners are dark and unaware; exquisite artisans perceive it uniquely.) Departure is Reversal (Ni), arrival is Smoothness (Shun). Clearly knowing Reversal and Smoothness, one proceeds correctly without doubt. (Departure of Qi is called Ni; arrival is called Shun. Knowing the reversals and smooth flows allows for correct application without hesitation. These two lines share wording with the *Su Wen: Zhi Zhen Yao Da Lun* but differ in usage; see Bian Ben Category 2 for details.) Intercepting and taking away leads to deficiency; pursuing and assisting leads to excess. (Intercepting the arriving Qi to take away sedates excess, resulting in deficiency? No, sedation reduces excess. Assisting the departing Qi tonifies deficiency, resulting in fullness? Yes, tonification fills deficiency. Therefore, sedation involves inserting the needle during inhalation, and tonification during exhalation, which is the meaning of welcoming and following.) Welcoming and following, harmonizing with intention, completes the Dao of needling. (The method of needling is merely tonification and sedation. Tonification and sedation are merely welcoming and following. Achieving harmony completes the Dao of needling here.)
The *Xiao Zhen Jie* states: "Easy to state" means easy to speak. "Difficult to enter" means difficult to penetrate into understanding. (This chapter explains the previous one, hence no detailed annotation. Subsequent chapters with similar content follow this pattern.) Incompetent practitioners guarding form refer to adhering to needling techniques. Skilled practitioners attending to Shen refer to observing whether a person's Qi and Blood are in surplus or deficit to determine tonification or sedation. Shen and Ke refer to the convergence of Upright and Pathogenic Qi. (Shen is Upright Qi; Ke is Pathogenic Qi. Their interaction is called convergence.) Shen is Upright Qi. Ke is Pathogenic Qi. At the gate refers to the pathogen moving along the pathways where Upright Qi enters and exits. (Because there is entry and exit, it is called the gate.) Not seeing the disease means knowing in advance which meridian is affected. Not knowing the origin means failing to know which meridian is diseased and which points to select. (If one cannot know in advance, it is "not seeing the disease," hence "not knowing the origin.") The subtlety of needling in speed refers to the meaning of slow and fast manipulation. Incompetent practitioners guarding Guan refer to focusing on the four limbs without knowing the往来 (coming and going) of blood, Qi, Upright, and Pathogenic factors. (The two elbows of the hands and the two knees of the feet are called the Four Guan.) Skilled practitioners guarding Ji refer to knowing how to guard Qi. (The reversal and smoothness of coming and going, arrival and non-arrival, are all mechanisms of Qi.) The movement of Qi not leaving the acupoint means knowing the deficiency and excess of Qi and applying slow or fast needling. The purity and subtlety of Qi in the acupoint means that after obtaining Qi, one must carefully guard it so as not to lose it. "Qi arriving cannot be intercepted" means tonification is contraindicated when Qi is abundant. "Qi departing cannot be pursued" means sedation is contraindicated when Qi is deficient. "Cannot be off by a hair's breadth" means Qi is easily lost. (A slight error causes the loss of the Qi mechanism.) "Knocking without response" means not understanding the intent of tonification and sedation; even if blood and Qi are exhausted, the pathogenic Qi does not descend. (Incorrect tonification/sedation methods result in failure to resolve pathogenic Qi despite exhausting blood and Qi.) Knowing coming and going means knowing the reversal, smoothness, abundance, and deficiency of Qi. Aligning with the timing means knowing the appropriate time to act. Incompetent practitioners' ignorance refers to being unaware of the subtle intricacies of Qi in the profound realm. The uniqueness of exquisite artisans lies in fully comprehending the intent of needling. Departure as Reversal means Qi is deficient and the pulse is small; smallness indicates Reversal. (Qi departure causes a deficient and small pulse.) Arrival as Smoothness means Form and Qi are balanced; balance indicates Smoothness. (Qi arrival causes a balanced and harmonious pulse.) Clearly knowing Reversal and Smoothness to proceed correctly means knowing which points to select. Welcoming and taking away is sedation. Pursuing and assisting is tonification.