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Huangdi said: I have heard that there are nine chapters on the Nine Needles. Having personally studied their principles, I have roughly grasped their essential meaning. (Note: "Tiao" refers to principles or methods. It means having roughly grasped the detailed content.) The way of the Nine Needles begins with one and ends with nine; however, I have not yet grasped its core principle. The significance of the Nine Needles is such that when reduced to the smallest extent, there is nothing smaller within; when expanded to the largest extent, there is nothing larger without; it is so profound that its depth cannot be measured as the lowest, and so lofty that its height cannot be seen as the highest. It is indistinct and infinite, overflowing without limit. I know that it aligns with the Heavenly Dao, human affairs, and the changes of the four seasons. Yet, I wish to gather scattered details like hairs and integrate them into a unified whole. Is this possible? (Note: "Beginning with one and ending with nine" refers to encompassing the great numbers of heaven and earth. The number of needles corresponds to this, so small implies no interior, large implies no exterior, deep implies no bottom, high implies no top. It aligns with all aspects of the Heavenly Dao, human affairs, and seasonal changes. Thus, dispersed, it is chaotic like hairs; summarized, it integrates into one. "One" here refers to desiring to grasp the key essence.)

Qibo replied: Your question is indeed clear. This applies not only to the art of needling but also to governing a state.

Huangdi said: I wish to hear about the art of needling, not about statecraft.

Qibo said: To govern a state, one must rely solely on the Dao. Without the Dao, how can disparate elements of different sizes and depths be integrated into a unity? (Note: Whether extremely large or small, shallow or deep, the Dao exists within all! Therefore, governing a state has its Dao, and treating disease with needles has its Dao. Only by understanding the Dao can one unify ten thousand changes!)

Huangdi said: I wish to hear this completely.

Qibo said: Consider the relationship between the sun and moon and water mirrors, or between drums and echoes. The brightness of the sun and moon does not fail to cast shadows; the clarity of water and mirrors does not distort shapes; the response of a drum and echo does not lag behind the sound. Whenever there is movement, there is a corresponding reaction, allowing one to fully perceive the true nature. (Note: The Dao is formless; how can it be observed? By clarifying its principles and grasping its essence. Just as the sun and moon relate to shadows, water mirrors to shapes, and drums to sounds, action brings reaction, and reaction reveals knowledge. Because of supreme clarity, one can fully perceive the truth.)

Huangdi said: How profound! This manifest brightness cannot be obscured. It cannot be obscured because it does not violate the laws of Yin and Yang. (Note: The Dao is one; from One comes Two, which is merely Yin and Yang. Not violating Yin and Yang ensures that this manifest brightness remains unobscured.) By synthesizing and observing, and verifying through precise examination, one perceives and grasps the truth just as clear water and bright mirrors do not lose the shape of objects reflected in them. (Note: Synthesizing and observing involves integrating Yin and Yang for detailed inspection. Verifying through precision involves differentiation based on key points. Thus, what is visible and attainable is like clear water and bright mirrors, losing nothing.) If the Five Tones are not resonant, and the Five Colors are not distinct, the Qi of the Zang organs is turbulent. In such cases, internal and external influence each other, much like a drumstick striking a drum to produce sound, sound eliciting an echo, or a body casting a shadow. (Note: The Five Tones and Five Colors manifest externally due to Zang organ Qi. The Qi of the Zang organs resides internally but is revealed through physical signs and sounds. If external manifestations are not resonant or distinct, it indicates internal turbulence. For instance, a drum is not a drumstick; it sounds only when struck by a stick. An echo is not sound; it responds only after sound occurs. A shadow is not a body; it appears only after a body is present. These are all examples of internal-external correspondence. "Xi" means correspondence. "Fu" is pronounced like "Fu".)

Therefore, from distant external signs, one infers internal conditions; from proximate internal conditions, one infers external manifestations. (Note: "Chuai" means to infer or speculate. "Si" means to manage or preside over. Observing the distant primarily concerns the exterior; observing the proximate primarily concerns the interior. By observing the distant, one knows the proximate; by observing the interior, one knows the exterior. Although diseases are numerous, they cannot obscure my clarity. "Chuai" is pronounced as "chu shui qie".) This is called the ultimate of Yin and Yang, the covering of Heaven and Earth. I request to keep these secrets in the Chamber of Linglan and dare not let them leak. (Note: Knowing all about the interior, exterior, distance, and proximity is due to supreme clarity. The Dao of Yin and Yang is exhausted here. Though Heaven and Earth are vast, how could they exceed this scope?)