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The general meaning of this chapter has already been discussed in the *Ci Yao Lun* (Treatise on the Essentials of Needling). The reason it is named *Ci Qi Lun* (Treatise on the Standards of Needling) here is that "Qi" (齐) implies uniformity or standard. There are fixed principles for needling; one must neither overdo nor underdo them. This chapter specifically discusses the standards and criteria for needling techniques.

Huangdi asked, saying: "I wish to hear about the distinction in the depth of needling." (This refers to the different anatomical levels of skin, flesh, sinews, vessels, and bone.) Qibo replied, saying: "When needling bone, do not injure the sinews; when needling sinews, do not injure the flesh; when needling flesh, do not injure the vessels; when needling vessels, do not injure the skin. Conversely, when needling the skin, do not injure the flesh; when needling the flesh, do not injure the sinews; when needling the sinews, do not injure the bone." Huangdi said, "I do not understand what you mean. I wish to hear your explanation."

Qibo said: "'Needling bone without injuring sinews' means the needle reaches the sinew level but does not penetrate to the bone. 'Needling sinews without injuring flesh' means the needle reaches the flesh level but does not penetrate to the sinews. 'Needling flesh without injuring vessels' means the needle reaches the vessel level but does not penetrate to the flesh. 'Needling vessels without injuring skin' means the needle reaches the skin level but does not penetrate to the vessels." (Note: The New Correction states: "Upon detailed examination, this refers to needling too superficially, failing to reach the intended depth. The following text warns against needling too deeply.")

The phrase "'Needling skin without injuring flesh'" refers to a pathology located in the skin; the needle enters only the skin and does not injure the flesh. "'Needling flesh without injuring sinews'" means the needle passes through the flesh to reach the sinews. "'Needling sinews without injuring bone'" means the needle passes through the sinews to reach the bone. This is referred to as "Fan" (Reverse/Opposite), implying excessive depth. (Note: The New Correction states: "The Quan Qi Qi Ben says: 'Needling in this manner constitutes injury. All these cases involve excessive depth. Excessive depth inevitably damages Qi and Blood, which is termed 'Ni' (Reversal/Counter-flow), allowing pathogenic factors to enter.'" )

"Zhen Jie" (Explanation of Needling) explains the methods of using needles. It consists of three sections: The first section positively describes the method of needling and warns against errors; the second section discusses the timing of needling, emphasizing that it should not be neglected; the third section discusses the correspondence between the human body and Heaven and Earth, stating that each of the Nine Needles has its specific indications, warning against misuse.

Huangdi asked, saying: "I wish to hear the explanation of the Nine Needles and the principles of deficiency and excess." Qibo replied, saying: "'Needling deficiency to make it solid' means feeling heat under the needle after insertion; this heat arises from the abundance of Zheng Qi (Upright Qi). 'Draining fullness' means feeling cold under the needle after insertion; this cold arises from Qi deficiency. 'Removing stagnation and old blood' means evacuating evil blood. ('Wen' 菀 means accumulation; 'Chen' 陈 means long-standing; 'Chu' 除 means removal. It refers to blood stasis that has accumulated in the collaterals for a long time, which is removed by needling.' Note: Qibo's answer contains three meanings, but the two aspects of 'needling deficiency' are particularly difficult to interpret, so the commentary only explains the meaning of 'removing stagnation and old blood'.")

"'Evicting excess pathogens to reduce them' means not pressing the needle hole upon withdrawal." ('Xie' 邪 refers to abnormal Qi, not the normal Qi of the meridian itself; thus it is called Xie, not referring to demonic or toxic pathogens.' Note: 'Pressing' refers to closing the needle hole with a finger immediately after withdrawing the needle, to prevent the loss of Zheng Qi due to excessive outflow, thereby guarding against deficiency. However, if pathogens are in excess, one should indeed leave the hole open upon withdrawal to fully drain the pathogens, which is the meaning of 'reducing/excavating'.')

"'Slow withdrawal and rapid pressing makes it solid' means withdrawing the needle slowly and pressing the point rapidly. 'Rapid withdrawal and slow pressing makes it deficient' means withdrawing the needle rapidly and pressing the point slowly." ('Slow withdrawal' means waiting until the Jing Qi (Meridian Qi) has been sufficiently obtained before withdrawing; 'rapid pressing' means quickly pressing the point after withdrawal so that Zheng Qi is not lost and Meridian Qi remains intact, hence 'slow withdrawal and rapid pressing' tonifies. 'Rapid withdrawal' means inserting into the point, reaching the meridian, and withdrawing immediately; 'slow pressing' means pressing the point slowly after withdrawal, allowing pathogenic Qi to escape while consolidating Essence Qi, hence 'rapid withdrawal and slow pressing' reduces.')

"When speaking of solid (excess) and deficient (deficiency), it refers to the degree of cold and warmth in the Qi." (Cold and warmth refer to the Yin and Yang Qi of the meridians.)

"'As if present, as if absent' means the sensation is subtle and difficult to perceive immediately..." (It is obscure and hard to know instantly; thus it seems absent. If one gains sudden insight, it seems present.)

"'As if gained, as if lost' means deviating from the correct method." (Arbitrarily applying tonification or reduction disrupts the great meridians. Mistakenly tonifying an excess condition may lead to a sensation of 'gaining'; mistakenly reducing a deficiency condition may lead to a sensation of 'losing'. Hence, 'as if gained, as if lost'. The *Zhen Jing* (Classic of Acupuncture) says: "Do not reinforce excess, do not diminish deficiency." This is a warning.)

"The essence of deficiency and excess lies in the fact that the Nine Needles are most excellent because each is suitable for specific conditions." (Heat in the head and body suits the Di Needle; Qi fullness in the muscles suits the Yuan Needle; deficiency of vessel Qi suits the Chan Needle; draining heat and bleeding to release stubborn disease suits the Feng Needle; breaking abscesses and draining pus and blood suits the Pi Needle; harmonizing Yin and Yang and removing acute Bi syndrome suits the Yuanli Needle; treating pain and Bi in the meridians suits the Hao Needle; deep-seated Bi in the bone joints and spinal clefts suits the Chang Needle; empty wind lodging between bone joints and skin suits the Da Needle. This is what is meant by 'each having its suitability'. Note: Di sounds like 'shi'. Chan sounds like 'pi'.)

"The timing of tonification and reduction corresponds with the opening and closing of Qi." (When Qi arrives at its appointed time, it is called 'Kai' (Open); when it has passed or has not yet arrived, it is called 'He' (Closed). The 'appointed time' refers to: at the first mark of water flow, Ren Qi is in the Taiyang meridian; at the second mark, in Shaoyang; at the third mark, in Yangming; at the fourth mark, in the Yin divisions. As water flows endlessly, Qi circulates endlessly. Thus, the moment Qi arrives is 'Open', and times past or future are 'Closed'. Note: The New Correction states: "From the beginning of this chapter to here, the text originates from the *Ling Shu*, and the *Su Wen* provides explanations, mutually illuminating each other." The *Jia Yi Jing* says: "The timing of tonification and reduction is determined by the needle." It is largely similar.)

"The names of the Nine Needles differ in shape because each needle exhausts its appropriate function for tonification and reduction." (...Differing in shape refers to variations in length and sharpness. Exhausting tonification and reduction means using each according to its therapeutic purpose. Note: The shapes of the Nine Needles are detailed in the *Jia Yi Jing*.)

"'Like standing at the edge of a deep abyss' means not being negligent." (Not being negligent prevents losing the method of tonification and reduction.)

"'Hand like holding a tiger' means desiring firmness." (Firmness refers to a steady grip on the needle. The *Zhen Jing* says: "In holding the needle, firmness is precious." This is the meaning. Note: Wang Bing's commentary says 'firmness is reality/substance', while the *Jia Yi Jing* uses 'precious/treasure', which is correct. We now adopt it.)

"'Shen (Spirit/Mind) should not be distracted by many objects' means calmly observing the patient, without looking left or right." (...Avoiding erratic gaze and focusing the mind ensures accurate needling without error.)

Huangdi said: "I have heard that the Nine Needles correspond to Heaven, Earth, Four Seasons, and Yin-Yang. I wish to hear the methodology so it can be transmitted to posterity as a constant standard." Qibo said: "There is One Heaven, Two Earth, Three Man, Four Seasons, Five Tones, Six Pitch-pipes, Seven Stars, Eight Winds, Nine Fields. The human body also corresponds to these, and each needle has its suitability; thus they are called the Nine Needles." (Note: The New Correction states: "This text closely resembles the *Ling Shu*.")

Human skin corresponds to Heaven (covering all things, like the image of Heaven). Human flesh corresponds to Earth (soft, thick, and quiet, like the image of Earth). Human vessels correspond to Man (changing in abundance and decline, like the image of Man). Human sinews correspond to Time (interweaving hardness and softness, like the succession of the Four Seasons). Human voice corresponds to Tone (voices vary in clearness and turbidity, like the five tones). Human Yin-Yang combined Qi corresponds to Pitch-pipes (interacting and generating each other without cessation, like the pitch-pipes). Human teeth and facial features correspond to Stars (Quan Qi Qi Ben says: The face corresponds to the Seven Stars via the seven orifices). Human breathing corresponds to Wind (respiration changes readily, corresponding to wind). Human nine orifices and 365 collaterals correspond to the Nine Fields (the vastness of collaterals is like the expanse of the Nine Fields).

Therefore, the first needle treats the skin, the second treats the flesh, the third treats the vessels, the fourth treats the sinews, the fifth treats the bone, the sixth harmonizes Yin and Yang, the seventh benefits Essence, the eighth eliminates wind, and the ninth opens the nine orifices and removes the 365 joint-pathogens. This is what is meant by 'each having its specific domain'. (...The first needle is the Di Needle, the second is the Yuan Needle, the third is the Chan Needle, the fourth is the Feng Needle, the fifth is the Pi Needle, the sixth is the Yuanli Needle, the seventh is the Hao Needle, the eighth is the Chang Needle, and the ninth is the Da Needle. Note: The shapes of the Nine Needles differ as described. Each disease requires a specific needle, each having its specific domain, as noted previously.)