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[Ping An]: This chapter, from the beginning to the end, is found in Volume 11, Chapter 75 of *Ling Shu* (Spiritual Pivot), titled "Ci Jie Zhen Xie" (Needling Techniques for True and Evil). From "Huang Di said: Ci Jie mentions Zhen Ai" to "stop when the blood changes," it is found in Volume 9, Chapter 3 of *Jia Yi Jing*. From "Huang Di said: Ci Jie mentions Fa Wang" to "must correspond to the needle," it is found in Volume 12, Chapter 5 of *Jia Yi Jing*. From "Huang Di said: Ci Jie mentions Qu Zhua" to "therefore it is named Qu Zhua," it is found in Volume 9, Chapter 12 of *Jia Yi Jing*. From "Huang Di said: Ci Jie mentions Che Yi" to "faster than removing clothes," it is found in Volume 7, Chapter 1 of *Jia Yi Jing*. From "Huang Di said: Ci Jie mentions Jie Huo" to "fast as resolving confusion," it is found in Volume 10, Chapter 2 of *Jia Yi Jing*.

Huang Di asked Qi Bo: I have heard that there are five categories of needling techniques. What are they? Qi Bo replied: Indeed, there are five categories: the first is called Zhen Ai (Shaking off Dust), the second is Fa Wang (Restoring Vision/Hearing), the third is Qu Zhua (Removing Claws), the fourth is Che Yi (Removing Clothes), and the fifth is Jie Huo (Resolving Confusion). (Category/Jie implies simplicity, referring to the concise nature of the needling method. Here, we are discussing their names.) [Ping An]: In "Gu You Wu Jie," the character "Gu" is written as "Ci" in Yuan's edition.

Huang Di said: You speak of these five categories, but I do not yet understand their meaning. Qi Bo said: To "Zhen Ai" means to needle the Wai Jing (Outer Meridians, i.e., meridians running on the limbs and skin) to eliminate Yang pathogenic factors. (The following explains the meaning of the five needling categories. The Inner Meridians refer to the twelve regular meridians entering the Zang-Fu organs, while the Outer Meridians refer to those running on the limbs and skin.) [Ping An]: The character "Jing" in "Wai Jing" is absent in *Ling Shu*. To "Fa Wang" means to needle the Shu points of the Fu organs to eliminate diseases of the Fu organs. (There are six Shu points for each of the six Fu organs, totaling thirty-six, all referred to as Fu organ Shu points.) To "Qu Zhua" means to needle the branch collaterals at the joints. (Guan refers to the four limbs. The joints of the four Guan are the major joints of the human body. Zhi Luo refers to Sun Luo, or fine collateral vessels.) [Ping An]: The character "Guan" is erroneously printed as "Kai" in Yuan's edition. The note "Ren Yu" is likely a typo for "Ren Shen." To "Che Yi" means to thoroughly needle the Qi Xue (Extraordinary Points) of all Yang meridians. (The Qi Xue of all Yang meridians refer to the fifty-nine heat-clearing points, hence "thoroughly".) To "Jie Huo" means to fully understand how to harmonize Yin and Yang, tonify deficiency, and sedate excess, allowing them to balance and shift against each other. (Sedating Yin to tonify Yang, or sedating Yang to tonify Yin, to achieve balance, is called "Xiang Qing Yi".)

Huang Di said: Regarding the "Zhen Ai" category you mentioned, you stated that needling the Outer Meridians eliminates Yang diseases, but I do not comprehend this. I wish to hear the complete explanation. Qi Bo said: "Zhen Ai" occurs when Yang Qi rebels severely, filling the chest, causing irritability, shoulder-lifting breathing, counterflow of vital Qi, wheezing with sound, restlessness in sitting or lying down, aversion to dust and smoke, throat obstruction, and inability to breathe. (The following Q&A explains the meanings of the five needling categories. Ai refers to fine dust. It means these three types of Yang disorders cause aversion to dust and smoke; the disease leads to Qi stagnation and blockage, resulting in panting, thus termed "Ai" disease. KT sounds like "Ye" (choking). [Ping An]: *Ling Shu* and *Jia Yi Jing* add "Shang" after "Da Ni"; "Fan KT" is written as "Fen KT". *Jia Yi Jing* writes "Bing E Ai Yan" as "Bing Ye Ye Bu De Xi".) Let me explain "Zhen Ai"; its therapeutic effect is faster than shaking off dust. (The above describes "Zhen Ai". Needling removes disease faster than shaking off dust, hence the name "Zhen Ai". [Ping An]: "Er" is written as "Shang" in *Ling Shu*.)

Huang Di said: Excellent. Which acupoint should be selected? Qi Bo said: Select Tian Rong. (Tian Rong is located behind the angle of the jaw below the ear, where the Qi of the Foot-Shaoyang meridian emerges.) Huang Di said: If the patient has cough, counterflow of Qi, chest fullness, and pain, how should the points be selected? Qi Bo said: Select Lian Quan. (KT sounds like "Qu". Qiong KT refers to Qi failing to extend. Lian Quan is located below the chin above the laryngeal prominence. Lian implies gathering, pronounced "Lian Yan".) Huang Di said: Is there a specific depth/limit for needling? Qi Bo said: When needling Tian Rong, do not exceed a depth of one cun. When needling Lian Quan, stop when the blood color changes. Huang Di said: Excellent. (One li equals one cun. Thus, *Ming Tang Jing* records needling Tian Rong to a depth of one cun. [Ping An]: "Wu Guo Yi Li Er Zhi" is written as "Wu Guo Yi Li" in *Ling Shu* and "Shen Wu Yi Li" in *Jia Yi Jing*.)

Huang Di said: Regarding the "Fa Wang" category, I still do not grasp its meaning. "Fa Wang" refers to deafness and blindness. You mentioned needling the Shu points of the Fu organs; why is this so? I wish to know the reason. (Wang, pronounced Mo Dong Fan, refers to poor vision. [Ping An]: "Shu" is written as "Yu" in *Jia Yi Jing*. After "Fu Shu", *Ling Shu* adds "Qu Fu Bing"; after "He", there is a "Shu" character, same as *Jia Yi Jing*.) Qi Bo said: What an insightful question! This is the essence of needling, the pinnacle of needle technique, akin to divine inspiration. (The "Fa Wang" category in the needling chapters refers to using needles to remove blindness. Shen Ming refers to the eyes and ears regaining clarity through needling, hence "Shen Ming Lei".) Even speaking and writing cannot fully capture this, (The speed of curing "Fa Wang" relies on divine efficacy, beyond what books can describe. [Ping An]: "Gan" is written as "Neng" in *Ling Shu*.) Let me explain "Fa Wang"; its speed is even greater than the term itself suggests. (Qi Bo humbly states the swiftness of "Fa Wang".)

Huang Di said: Excellent. Please demonstrate it to me. [Ping An]: *Ling Shu* reads "Yuan Zu Wen Zhi". Qi Bo said: To needle this condition, it must be done at midday. Needle Ting Gong, aiming precisely at the pupil. The sound should be heard in the ear; this is the response of the Shu point. [Ping An]: *Jia Yi Jing* writes "Ri Zhong" as "Bai Ri Zhong" and "Ting Gong" as "Er Ting", noting: alternatively Ting Gong. "Sheng Wen Yu Er" has "Er" written as "Wai". Huang Di said: Excellent. What does "sound heard in the ear" mean? Qi Bo said: After needling, firmly press both nostrils with your hand and have the patient lie down quickly; the sound will necessarily resonate with the needle. [Ping An]: *Jia Yi Jing* writes "Xie Ci" as "Yi Ci", "Er Ji Yan Qi Sheng" as "Ling Ji Yan Qi Sheng", and "Bi Ying Yu Zhen" as "Bi Ying Yu Zhong". Huang Di said: Excellent. This is what is meant by acting without visible signs, achieving results through divine perception rather than visual observation. (At true noon, Yang Qi is peak, opening the senses. The branch of the Hand-Taiyang meridian reaches the inner canthus and enters the ear. The branches of the Hand and Foot-Shaoyang meridians enter the ear from behind, emerge in front, and reach the outer canthus. Thus, these three meridians converge at the ears, eyes, and Ting Gong, all connecting to the pupils. The pupil is the center of the eye. When needling the Ting Gong Shu point, the patient recovers rapidly in a trance-like state, hence hearing the sound in the ear. While needling Ting Gong, pressing the nose and lying supine allows the responsive Qi to combine and emerge from the ears and eyes, clearing the hearing and vision. This subtlety is derived from divine perception, not mere sight.)

Huang Di said: Regarding the "Qu Zhua" category, you mentioned needling the branch collaterals of the joints. I wish to hear the full explanation. Qi Bo said: The waist and spine are the largest joints of the body. The thighs are used for walking and running. The penis and scrotum are the central mechanisms of the body, indicators of Yin Essence, and pathways for Jin Ye (Body Fluids). (Zhua refers to fingernails, corresponding to the Liver. The Foot-Jueyin Liver meridian circulates around the genitalia; thus, diseases of the genitalia are like remnants of nails that must be removed. Alternatively, "Shui" (Water) may have been miswritten as "Zhua". The waist and spine are the largest among limb joints, hence "Large Joint". The penis is located at the waist, hence "Middle Body". The movement of the penis involves creation, hence "Mechanism". Essence exits from the shaft, hence it is the pathway for Yin Essence. [Ping An]: "Qu Zhua" is written as "Qu Yi" in *Jia Yi Jing*. "Gu Jing Zhe" in *Ling Shu* is "Zhi Jing Zhe". "Jing Chui Zhe" in *Jia Yi Jing* is "Jing Gao Zhe". "Zhong Shen Zhi Ji" in *Ling Shu* and *Jia Yi Jing* is "Shen Zhong Zhi Ji". Note: The two missing characters after "Yin Jing" should be "Zhi Hou" based on the text.) Therefore, if dietary habits are irregular and emotions of joy and anger are untimely (Irregular diet means overeating. Untimely emotions mean violating the principles of Spring and Summer), Jin Ye will overflow internally and flow downward into the scrotum (KT sounds like "Gao". [Ping An]: *Jia Yi Jing* writes "Jin Ye Nei Liu Er Xia Yi Yu Gao". *Ling Shu* writes "Liu" as "Liu".), the water passages become blocked, leading to daily swelling without cessation, difficulty in bending and stretching, and inability to walk. This disease involves accumulation of water, neither ascending nor descending, (With water passages closed, the swelling grows daily. Xing Ran means water accumulation. Ascending failure means upper Qi is blocked; descending failure means urine and Qi do not exit. [Ping An]: "Ri Da Bu Xiu" is written as "Jiong Bu Xiu Xi" in *Jia Yi Jing*. Note: Xiao Bian was erroneously printed as "Shui" in Yuan's edition.) treated with a Pi Shi (ancient surgical knife), the form is exposed and cannot be hidden, often unable to be covered, hence named "Qu Zhua". Huang Di said: Excellent. (The following discusses "Qu Zhua". Bi means blockage. It means that after needling, the water form is no longer hidden or blocked, preventing constant closure. [Ping An]: The character is written as "Pi" in *Ling Shu*, "Chang" as "Shang" in *Jia Yi Jing*, and "Gu Ming Yue" as "Ming Yue".)

Huang Di said: Regarding the "Che Yi" category, you mentioned thoroughly needling the Qi Xue of all Yang meridians without fixed locations. I wish to hear the explanation. Qi Bo said: This is due to excess Yang Qi and deficiency of Yin Qi. Deficiency of Yin Qi causes internal heat; excess Yang Qi causes external heat. The two heats clash, feeling hotter than holding charcoal. Even heavy silk garments feel too hot to wear close to the body, and even mats feel too hot to lie on. The pores are closed with no sweat, the tongue is dry, lips are cracked like dried meat, the throat is dry and desires drinking, regardless of quality. (The Yin Qi of Zang organs is internal; the Yang Qi of Fu organs is external. With Yin Qi deficient, Yang Qi invades, causing internal heat stagnation. Heavy silk garments refer to layered clothing. La means dried meat. Severe internal heat and thirst lead to indiscriminate drinking. [Ping An]: "Yu Re Xiang Bo" is written as "Nei Re Xiang Bo" in *Ling Shu* and "Liang Re Xiang Bo" in *Jia Yi Jing*. "Wai Zhong Si Bo" in *Ling Shu* is "Wai Wei Mian Bo"; absent in *Jia Yi Jing*. *Jia Yi Jing* adds "Re" after "Yi", and "You Bu Ke Jin Xi" becomes "Shen Re Bu Ke Jin Xi". *Ling Shu* writes "Bu Han Ze" as "Han Bu Chu"; *Jia Yi Jing* as "Er Bu Han". "Gao La" in *Jia Yi Jing* is "Gao HT", noted as "Gao La" in *Huang Di Gu Zhen Jing*. "Yi Gan Yu Yin" in *Ling Shu* is "Gan Yi Zao". *Jia Yi Jing* omits the five characters "Bu Rang Mei E Ye" after "Yin".) Huang Di said: Excellent. How to select points? Qi Bo said: Select Tian Fu, Da Zhu, and three other points. Additionally needle Lu Zhong to remove heat. (Da Zhu and Nei Shu are points where the Qi of the Foot-Taiyang Bladder meridian emerges, key points for sedating Yang Qi. [Ping An]: "Qi Fu" in *Ling Shu* and *Jia Yi Jing* is "Tian Fu". "You Ci" in *Ling Shu* is "You Ci".) Tonify the Hand-Taiyin Lung and Foot-Taiyin Spleen meridians to induce sweating. As heat dissipates and sweat decreases, the cure is faster than removing clothes. Huang Di said: Excellent. (Hand-Taiyin governs Qi; Foot-Taiyin governs Grain Qi. These two Yin meridians are deficient and attacked by Yang, leading to heat due to non-excretion of Yin Qi. Thus, sedate excessive Yang and tonify these two Yins. When Yang departs and Yin becomes substantial, Yin Qi flows freely producing fluids, leading to sweating and heat resolution. The cure is faster than removing clothes, hence "Che Yi". [Ping An]: "Yi Chu Qi Han" in *Ling Shu* and *Jia Yi Jing* is "Yi Qu Qi Han". "Xi" in *Ling Shu* is "Xi"; in *Jia Yi Jing* it is " ".)

Huang Di said: Regarding the "Jie Huo" category, you mentioned fully understanding how to harmonize Yin and Yang, tonify deficiency, sedate excess, and balance them. How is confusion resolved? Qi Bo said: When severe wind (such as Fei Feng/apoplexy) attacks the body, the blood vessels become unevenly deficient. The deficient areas lack Zheng Qi (Upright Qi), while the excess areas harbor Pathogenic Factors. This leads to imbalance in body weight, tilting and falling, rolling over, (Inability to tilt or turn the limbs and body. Wan means rolling.), not knowing East from West, nor South from North, (Loss of mental awareness. [Ping An]: *Jia Yi Jing* writes "Bu Zhi Dong Xi Nan Bei".) suddenly moving up and down, suddenly reversing, chaotic and unpredictable, worse than confusion. (Loss of will and temperament. [Ping An]: "Zha Fan Fu" in *Ling Shu* is "Zha Fan Zha Fu"; absent in *Jia Yi Jing*.) Huang Di said: Excellent. How to select points? Qi Bo said: Sedate the excess, tonify the deficiency, restore Yin-Yang balance. Using needles in this manner, the cure is as fast as resolving confusion. (Fully understanding Yin-Yang deficiency and excess, applying tonification and sedation to achieve harmony.) Huang Di said: Excellent. Please let me store this in the Ling Lan Chamber and dare not reveal it lightly. (The Ling Lan Chamber is the archive where Huang Di stored texts, now the site of the Lantai.)