平按∶此篇自篇首至末，见《素问》卷八第二十七《离合真邪论》篇，又见《甲乙经》卷十
第二上编。
黄帝问于岐伯曰∶余闻《九针》九篇，夫子乃因而九之，九九八十一篇，余尽以通其意矣。
（八十一篇者，此经之类，所知之书篇数也。）经言气之盛衰，左右倾移，以上调下，以左调右，
有
余不足，补泻于荥输，余皆以知之矣。（以前所知书中义也。平按∶《素问》无皆以二字。）此皆
营卫之气倾移，虚实之所生也，非邪气之从外入于经也。余愿闻邪气之在经也，其病患何如？取
之奈何？（言前八十一篇所说之义，与余请异者，经所说唯道十二经脉，营卫二气，自相倾移，
虚实所生，不言外邪入经为病，故今请之。平按∶营卫之气倾移《素问》作营卫之倾移，《甲乙》
无此一段。邪气之在经也，《甲乙》无气字。）岐伯对曰∶夫圣人之起度数也，必应天地，（起于
人身法度，以应天地也。平按∶《甲乙》无此一段。）故天有宿度，地有经水，人有经脉。天地
和温，则经水安静；天寒地冻，则经水 泣；天暑地热，则经水沸；卒风暴起，则经水波涌而陇
起。（言天地阴阳气之度数也。平按∶《素问》、《甲乙》 泣作凝泣，沸下有溢字。波涌《甲
乙》作波举。）夫邪之入于脉也，寒则血 泣，暑则气血淖泽，（言人之身，应寒暑度数。平按∶
泣《素问》、《甲乙》作凝泣。气血淖泽，《素问》、《甲乙》无血字。）虚邪因而入客也，
亦如经水之得风也，（因暑之时，腠理开发，邪得入也。邪入脉变，如风动水也。）经之动脉，其
至也亦时陇起，（十二经之动脉，至于动处动也。邪气至时，亦皆有波陇。波陇者，邪气动正气。）
其行于脉中，循循然 ，（牛忿反。 ，车前横木，循车行也。邪循脉行曰 。有本作轺，非也。
平按∶《甲乙》无其行二字。《素问》、《甲乙》无 字，王注云∶循循一为 。）其至寸口也，
时大时小，大则邪至，小则平，（邪气循营气至于寸口，故太阴脉大。无邪则太阴脉平和，故曰
小也。平按∶寸口下《素问》、《甲乙》有中手二字。）其行无常处，在阴与阳，不可为度，（尺
脉为阴，寸口为阳，今邪入变乱而难知，故不可为度也。）循而察之，
三部九候，卒然逢之，早遏其路，吸则内针，无令气忤，（审察循三部九候，于九候之中卒然逢
之，知病处所，即于可刺之穴，以指按之令得遏，因病患吸气内针，无令邪气能逆忤之也。平按∶
循《素问》作从。）静以久留，无令邪布，吸则转针，以得气为故，候呼引针，呼尽乃去，大气
皆出，故命曰泻。（静留针于穴中持之，勿令邪气散布余处。因病患吸气转针，待邪气至数皆尽
已，徐引出针，邪之大气皆尽，因名为泻也。）黄帝曰∶不足者补之奈何？岐伯曰∶必先扪而循
之，（先上下扪摸，知病之所在。一。）切而散之，（以指揣切，令邪不聚。二。）推而按之，
（推而令动，以手坚按。三。）弹而怒之，以指弹之，（使其 起。四也。）搔而下之，（以手
搔摩，令其 气得下。一曰 ，徒劳反。弹已 令下之。五也。平按∶《素问》、《甲乙》搔作
抓。）通而取之，（切按搔而气得通已，然后取之。六也。平按∶取《甲乙》作散。）外引其门，
以闭其神，（疾出针已，引皮闭门，使神气不出。神气，正气。七也。针之先后，有此七法。）
呼尽内针，（一呼一内，故曰呼尽内针，至分寸处也。）静以久留，以气至为故，如待所贵，不
知日莫，（伺气如待情之所贵之者，以得为期。平按∶莫《素问》、《甲乙》作暮。）其气以至，
适人自护，（其正气已至，适人自当爱护，勿令泄也。平按∶适人《素问》作适而，《甲乙》作
适以。）候吸引针，气不得出，各在其处，推阖其门，令神气存，故命曰补。（候病患吸气，疾
引其针，即不得使正气泄，令各在其所虚之处，速闭其门，因名曰补。泻必吸入呼出，欲泻其邪
气也；补必呼入吸出，欲闭其正气不令出也。平按∶神气《甲乙》作真气，注云∶“《素问》作
神气。”故命上《素问》、《甲乙》有大气留止四字。）黄帝问于岐伯曰∶候气奈何？岐伯曰∶
夫邪气去络入于经也，合于血脉中，其寒
温未和，如涌波之起也，时来时去，故不常在。故曰方其来也，必按而止之，止而取之，无逢其
冲而泻之。（外邪入身，先至皮毛络中，留而不泄，出络入经。其入经也，与经中血气共合，邪
之寒温，未与正气相得，遂波涌而起，去来不常居也。故候逢之，按使止而不动，然后以针刺之，
不得刺其盛冲，泻法比之不击逄逄之阵。平按∶《素问》、《甲乙》夫邪气去络，无气字，合于
血脉中作舍于血脉之中，寒温未和作寒温未相得。《甲乙》无逢其冲作无迎其冲。）真气者经气，
经气大虚，故曰其来不可逢，此之谓也。（经气者，谓十二经脉正气者也。正气大虚，与邪俱至，
宜按取邪气刺之，不可逢而刺也。平按∶其来《甲乙》作其气，注云∶《素问》作其来。）故曰
候邪不审，大气已过，泻之则真气脱，脱则不复，邪气复至，而病益蓄，故曰其往不可追，此之
谓也。（候邪大气不审，按之不着，刺之则脱真气，邪气更至，病亦蓄聚，故曰邪气往而不可追
也。平按∶邪气复至，《甲乙》复作益。）不可挂以发者，待邪之至时而发针泻矣，若先若后者，
血气已尽，其病不下，故曰知其可取如发机，不知其可取如扣锥，故曰知机之道，不可挂以发，
不知机者，叩之不发，此之谓也。（以毛发挂机，发速而往，言气至智者发针亦尔，不失时也。平
按∶血气已尽《素问》、《甲乙》同，《素问》新校正云∶“全元起本作血气已虚，尽当作虚。”
不下《素问》作不可下。又《素问》、《甲乙》不知其可取作不知其取。注发针袁刻误作发针。）
黄帝问曰∶补泻奈何？岐伯曰∶此攻邪也，疾出以去盛血，而复其真气，（虚亦是邪，故补亦称
攻也。泻热之法，不可久留，疾出其针，去其盛血，复其真气也。平按∶攻邪袁刻误作政邪。）
此邪新客，未有定处，推之则前，引之则止，温血也，刺出其血，其痛立已。
黄帝曰∶善。（定处，积为疾也。温，热也。邪之新入，未有定处，有热血，刺去痛愈。平按∶
《素问》新邪下有溶溶二字，则止下有逆而刺之四字，其痛作其病。自上文黄帝问曰补泻奈何至
黄帝曰善，《甲乙》无此一段。）
黄帝问于岐伯曰∶真邪以合，波陇不起，候之奈何？（前言真邪未合，有波陇起。未知真邪
已起，其气何如也。平按∶注已起，据经文已应作不。）岐伯曰∶审扪循三部九候之盛虚而调之，
察其左右上下相失及相减者，审其病脏以期之。（察其左右，谓察三部九候左右两箱，头及手足
上下，其脉有相失及相减，以之审于五脏之病，与之死生之期也。平按∶《甲乙》无察其左右至
以期之十九字。）不知三部者，阴阳不别，天地不分。（不知天为阳也，地为阴也，人为阴阳也，
故曰不别气也。不分者，不分形也。）天以候天，地以候地，人以候人，调之中府，以定三部。
（足厥阴天，足少阴地，足太阴人，以候肝、肾、脾胃三种地也。手太阴天，手阳明地，手少阴
人，以候肺、胸、心三种人也。两额动脉之天，两颊动脉之地，耳前动脉之人，以候头角、口齿、
耳目三种天也。中府，五脏也。欲调五脏之气，取定天地人三部九候也。）故曰刺不知三部九候
病脉之处，虽有大过，且至工不能得禁也，诛罚无罪，命曰大惑，（病脉之处，即是九候经络邪
之居脉，以不知病脉，则虽有死过之粗，至工之医永不能禁也。诛罚生人，不知无过，称曰大惑。
不知三部九候大惑，罪有六种也。平按∶不能得禁，《素问》无得字，《甲乙》无能字。无罪《素
问》、《甲乙》作无过。）反乱大经，真不可复，（乱经损真，罪之一也。）用实为虚，以邪为
真，（妄解虚实，罪之二也。平按∶《甲乙》真作正，注云∶《素问》作真。）用针无义，反为
气贼，夺人正气，（义，理也。用针不知正理，反为气贼，伤人正气，罪之三也。）以顺为逆，营
卫散
乱，（针道为顺，错行为逆，妄刺营卫，故令其乱，罪之四也。平按∶《素问》顺作从。）真气
已失，邪独内着，（亡正得邪，罪之五也。）绝人长命，予人夭殃。故不知三部九候，不能长久，
（针杀生人，罪之六。绝人长命又有三∶不知三部九候，所以绝人长命，一也。）因不知合之四
时五行，（不知以身命合四时五行，绝人长命，二也。平按∶《甲乙》因作固，注云∶《素问》
作因。）因加相胜，释邪攻正，故绝人长命矣。（愚医不知年加之禁，反妄攻正气，故绝人长命，
三也。长命者，尽寿也。）邪新客来也，未有定处，推之则前，引之则止，逢而泻之，其病立已。
（言知三部九候，取之必效。平按∶《素问》、《甲乙》邪下有之字。）
[Ping An]: This chapter, from beginning to end, is found in *Suwen* (Basic Questions), Volume 8, Chapter 27 "Lihui Zhenxie Lun" (Treatise on Separating and Combining True and Evil Qi), and also in *Jiayi Jing* (The Systematic Classic of Acupuncture and Moxibustion), Volume 10, Part 2, Upper Compilation.
The Yellow Emperor asked Qibo: I have heard that the *Nine Needles* consists of nine chapters. You expanded this by multiplying by nine, resulting in eighty-one chapters. I have thoroughly understood their meaning. (The term "eighty-one chapters" refers to the number of chapters in the books belonging to this classic that I know.) The classics state regarding the fluctuation of Qi's abundance and deficiency, and its shifting to the left or right: one can regulate the lower part using the upper, and the right side using the left. For conditions of excess and deficiency, tonification and sedation are applied at the Ying-Spring and Shu-Stream acupoints. I am aware of all other principles as well. (This refers to the meanings known from previous texts. Ping An: The phrase "jie yi" [all] is absent in *Suwen*.) These phenomena arise from the shifting of Ying-Qi (Nutritive Qi) and Wei-Qi (Defensive Qi), generating deficiency and excess; they do not stem from evil qi entering the meridians from the exterior. I wish to inquire about the presence of evil qi within the meridians: what are the symptoms it causes? How should points be selected for treatment? (The implication is that the preceding eighty-one chapters discussed only the twelve meridians and the self-shifting of Ying and Wei Qi causing deficiency/excess, without mentioning external evil invading meridians to cause disease. Hence, I now ask. Ping An: In *Suwen*, "Ying Wei zhi qi qingyi" is written as "Ying Wei zhi qingyi"; this paragraph is absent in *Jiayi Jing*. In *Jiayi Jing*, "Xieqi zhi zai jing ye" lacks the character "qi".)
Qibo replied: The sage establishes laws and measures that must correspond to Heaven and Earth. (The laws of the human body originate to correspond with Heaven and Earth. Ping An: This paragraph is absent in *Jiayi Jing*.) Thus, Heaven has the degrees of stellar movements, Earth has the flowing waters of rivers, and humans have meridians. When Heaven and Earth are harmonious and warm, the river waters remain calm; when Heaven is cold and Earth frozen, the river waters become stagnant; when Heaven is hot and Earth dry, the river waters boil and overflow; when sudden storms arise, the river waves surge and rise. (This describes the degrees of Yin and Yang Qi in Heaven and Earth. Ping An: In *Suwen* and *Jiayi Jing*, "qi" [stagnate] is written as "ning qi" [coagulate and stagnate]; "fei" [boil] has the character "yi" [overflow] following it. In *Jiayi Jing*, "bo yong" [wave surge] is written as "bo ju" [wave lift].)
When evil qi enters the vessels, cold causes blood to coagulate, while heat makes Qi and Blood thin and moist. (This explains how the human body responds to the degrees of cold and heat. Ping An: "Qi" is written as "Ning Qi" in *Suwen* and *Jiayi Jing*. "Qi Xue Nao Ze" lacks the character "Xue" in *Suwen* and *Jiayi Jing*.) If deficient evil takes advantage and invades, it is like wind affecting river water. (During times of summer heat, the couli [pores] open, allowing evil to enter. The changes in vessels after evil entry are like wind moving water.) The arterial pulses of the meridines will also occasionally rise in waves. (The arterial pulses of the twelve meridians move where they beat. When evil qi arrives, there are also wave-like surges. "Bo Long" refers to the disturbance of righteous Qi by evil qi.) As it travels within the vessels, it moves slowly. (Pronounced 'niu fen'. , a crossbar of a cart ahead of the ox, moving along the cart's path. Evil moving along vessels is called . Some versions read "yao", which is incorrect. Ping An: *Jiayi Jing* lacks "qi xing". *Suwen* and *Jiayi Jing* lack the character ; Wang Bing notes that "xun xun" is alternatively written as .) When it reaches the Cun Kou pulse, it sometimes appears large and sometimes small. Large indicates the arrival of evil; small indicates peace. (Evil qi follows Ying Qi to the Cun Kou, so the Taiyin pulse becomes large. Without evil, the Taiyin pulse is peaceful, hence described as small. Ping An: *Suwen* and *Jiayi Jing* add "zhong shou" [felt by hand] after "Cun Kou".) Its movement has no fixed location; it can be in Yin or Yang, making it impossible to set a standard. (Chi pulse is Yin, Cun Kou is Yang. Now, evil invasion causes chaos and difficulty in knowing, so a standard cannot be set.) One must trace and examine it using the Three Regions and Nine Palpations method. Upon suddenly encountering the evil, block its path early. Insert the needle during inhalation to prevent Qi rebellion. (Carefully examine and trace the Three Regions and Nine Palpations. Upon suddenly encountering evil among the nine palps, identify the disease location. Press the suitable acupuncture point with fingers to obstruct it, then insert the needle during the patient's inhalation to prevent evil Qi from rebelling. Ping An: "Xun" is written as "Cong" in *Suwen*.) Keep the needle still for a long time to prevent the spread of evil. Rotate the needle during inhalation until De Qi (arrival of Qi) is achieved. Withdraw the needle during exhalation, removing it only after exhalation is complete. The major evil Qi exits, thus this is called Sedation. (Hold the needle still in the acupoint to prevent evil Qi from spreading elsewhere. Rotate the needle during inhalation. After the count of evil Qi ends, slowly withdraw the needle. The major evil Qi is expelled, hence named Sedation.)
The Yellow Emperor said: How should Tonification be performed for deficiency? Qibo said: First, palpate and trace. (Palpate up and down to locate the disease. 1.) Then press and disperse. (Press with fingers to prevent evil accumulation. 2.) Push and press. (Push to mobilize, press firmly with hand. 3.) Flick to engorge. (Flick with finger to make vessels swell. 4.) Scratch and guide downward. (Scratch/massage with hand to guide Qi downward. Alternatively, pronounced 'tu lao'. After flicking, guide downward. 5. Ping An: "Sao" is written as "Zhua" in *Suwen* and *Jiayi Jing*.) Once unblocked, select the point. (After pressing, scratching, and massaging, once Qi is unblocked, then select the point. 6. Ping An: "Qu" is written as "San" in *Jiayi Jing*.) Draw the gate outward to close the Shen Qi. (Rapidly withdraw the needle, pull the skin to close the pore, preventing Shen Qi from leaking. Shen Qi is Righteous Qi. 7. There are seven methods in sequence for needling.) Insert the needle at the end of exhalation. (One exhalation, one insertion, hence "insert at end of exhalation," reaching the depth of the cun.) Keep the needle still for a long time until De Qi is achieved. Wait as if for a noble person, ignoring that evening has fallen. (Observe the arrival of Qi as if waiting for a beloved noble, taking De Qi as the goal. Ping An: "Mo" is written as "Mu" [evening] in *Suwen* and *Jiayi Jing*.) When Qi arrives, it suits the body's self-protection. (When Righteous Qi arrives, the body naturally protects it, preventing leakage. Ping An: "Shi ren" is written as "Shi er" in *Suwen* and "Shi yi" in *Jiayi Jing*.) Withdraw the needle during inhalation so Qi does not escape. Let each remain in its place. Push and close the gate to keep Shen Qi inside. Thus, this is called Tonification. (Wait for inhalation, rapidly withdraw the needle, preventing Righteous Qi from leaking, letting it remain in the deficient area. Quickly close the gate, hence named Tonification. Sedation requires inhaling to insert and exhaling to remove, aiming to expel evil. Tonification requires exhaling to insert and inhaling to remove, aiming to retain Righteous Qi. Ping An: "Shen Qi" is written as "Zhen Qi" in *Jiayi Jing*, noting "*Suwen* writes Shen Qi." *Suwen* and *Jiayi Jing* have four additional characters "Da Qi Liu Zhi" before "Ming".)
The Yellow Emperor asked Qibo: How to observe/wait for Qi? Qibo said: When evil moves from collaterals into meridians, combining with blood vessels, its cold and warmth are not yet harmonized, resembling rising waves, coming and going, thus not staying constantly. Therefore, it is said that when it comes, one must press to stop it, then treat it. Do not attack its peak momentum with sedation. (External evil enters the body, first stopping in skin and collaterals without being discharged, then exiting collaterals into meridians. Entering meridians, it combines with blood and Qi in the meridians. The evil's cold/warmth does not match the Righteous Qi, causing wave-like surges, coming and going irregularly. So, upon encountering it, press to stop movement, then needle. Do not needle its surging peak; sedation is like not striking a loud drum. Ping An: *Suwen* and *Jiayi Jing* omit "qi" in "Fu Xieqi Qu Luo"; "He Yu Xue Mai Zhong" is written as "She Yu Xue Mai Zhi Zhong"; "Han Wen Wei He" is written as "Han Wen Wei Xiang De". *Jiayi Jing* writes "Wu Ying Qi Chong" instead of "Feng Qi Chong".) Zhen Qi is Jing Qi. Since Jing Qi is greatly deficient, it is said that one should not meet the incoming evil. This is the meaning. (Jing Qi refers to the Righteous Qi of the twelve meridians. When Righteous Qi is greatly deficient and meets evil, one should press and extract the evil to needle, not meet it directly. Ping An: "Qi Lai" is written as "Qi Qi" in *Jiayi Jing*, noting "*Suwen* writes Qi Lai".) It is said that if observing evil is not careful, and the major evil has passed, sedation will cause Zhen Qi to leak. Once leaked, it cannot recover. Evil returns, and the disease accumulates further. Thus, it is said that departing evil cannot be chased. This is the meaning. (If observing major evil is not careful, pressing fails, needling leaks Zhen Qi, evil returns, disease accumulates. Hence, departing evil cannot be chased. Ping An: "Fu" in "Xieqi Fu Zhi" is written as "Yi" in *Jiayi Jing*.) Do not miss by the width of a hair. Wait for the evil to arrive before inserting the needle for sedation. If too early or too late, blood and Qi are exhausted, and the disease remains. Thus, knowing the correct point to take is like triggering a mechanism; not knowing is like striking an awl. Therefore, the Way of Ji (Opportunity/Mechanism) cannot be missed by a hair's breadth. One who does not know Ji, strikes but gets no response. This is the meaning. (Like a hair triggering a mechanism, speed is key. Knowing Qi arrival, inserting the needle similarly avoids missing the time. Ping An: "Xue Qi Yi Jin" is same in *Suwen* and *Jiayi Jing*. *Suwen* Xin Zheng Xiao says: "Quan Yuanqi version writes 'Xue Qi Yi Xu', 'Jin' should be 'Xu'." "Bu Xia" in *Suwen* is written as "Bu Ke Xia". Also, *Suwen* and *Jiayi Jing* write "Bu Zhi Qi Ke Qu" as "Bu Zhi Qi Qu". Note: Fa Zhen typo in Yuan edition.)
The Yellow Emperor asked: How to perform Tonification and Sedation? Qibo said: This is attacking evil. Rapidly withdraw to remove abundant blood, thereby restoring Zhen Qi. (Deficiency is also considered evil, so Tonification is also called attacking. To clear heat, one must not stay long. Rapidly withdraw the needle, remove abundant blood, restore Zhen Qi. Ping An: "Gong Xie" is a typo for "Zheng Xie" in Yuan edition.) This is newly arrived evil, with no fixed location. Pushing it moves it forward; pulling it stops it. It is warm blood. Pricking to bleed stops pain immediately.
The Yellow Emperor said: Excellent. (Fixed location means accumulation forming disease. Wen means heat. Newly entered evil has no fixed location, involves warm blood, pricking stops pain. Ping An: *Suwen* adds "Rong Rong" after Xin Xie, and "Ni Er Ci Zhi" after "Ze Zhi". "Qi Tong" is written as "Qi Bing". From "Huangdi Wen Yue Bu Xie Nai He" to "Huangdi Yue Shan", this section is absent in *Jiayi Jing*.)
The Yellow Emperor asked Qibo: When True and Evil combine, and Bo Long [waves] do not rise, how to observe? (Previously discussed True/Evil not combined, with Bo Long rising. Now asking about the state of Qi when True/Evil have combined. Ping An: Note says "Yi Qi", but based on text, "Yi" should be "Bu".) Qibo said: Carefully palpate and trace the fullness/deficiency of the Three Regions and Nine Palpations to regulate. Observe discrepancies and reductions between left/right and upper/lower. Carefully determine the affected Zang organ to predict the outcome. (Observing left/right means observing both sides of the Three Regions and Nine Palpations, head and limbs. If pulses show discrepancy or reduction, use this to diagnose Zang diseases and predict life/death timing. Ping An: *Jiayi Jing* omits the nineteen characters from "Cha Qi Zuo You" to "Yi Qi Zhi".) Not knowing the Three Regions means failing to distinguish Yin/Yang and Heaven/Earth. (Not knowing Heaven is Yang, Earth is Yin, Human is Yin/Yang, hence Qi is not distinguished. Not dividing means not distinguishing form.) Use Heaven to observe Heaven, Earth to observe Earth, Human to observe Human. Regulate the Middle Palace (Zang organs) to define the Three Regions. (Foot Jueyin is Heaven, Foot Shaoyin is Earth, Foot Taiyin is Human, observing Liver, Kidney, Spleen/Stomach. Hand Taiyin is Heaven, Hand Yangming is Earth, Hand Shaoyin is Human, observing Lung, Chest, Heart. Temporal arteries are Heaven, Cheek arteries are Earth, Pre-auricular arteries are Human, observing head/corners, teeth/mouth, ears/eyes. Zhong Fu refers to the Five Zang. To regulate Zang Qi, fix the Heaven-Earth-Human Three Regions and Nine Palpations.) Therefore, if needling ignores the locations of disease pulses in the Three Regions and Nine Palpations, even with great skill or highest medical expertise, one cannot prevent errors. Punishing the innocent is called Great Confusion. (Disease pulse locations are where evil resides in the Nine Palpations meridians. Not knowing them, even a clumsy doctor cannot avoid error. A master physician would never allow such punishment of the innocent. Calling this Great Confusion implies six types of sin. Ping An: "Bu Neng De Jin" lacks "De" in *Suwen* and "Neng" in *Jiayi Jing*. "Wu Zui" is written as "Wu Guo" in *Suwen* and *Jiayi Jing*.) Reversing and disrupting the Great Meridians, making Zhen Qi irrecoverable. (Disrupting meridians damages Zhen Qi, Sin 1.) Treating Excess as Deficiency, and Evil as True. (Misunderstanding deficiency/excess, Sin 2. Ping An: "Zhen" is written as "Zheng" in *Jiayi Jing*, noting "*Suwen* writes Zhen".) Using needles without principle, becoming a thief of Qi, depriving people of Righteous Qi. (Principle means reason. Using needles without correct logic becomes a Qi thief, harming Righteous Qi, Sin 3.) Treating Smooth as Reverse, scattering Ying and Wei Qi. (Needling way is smooth, wrong action is reverse. Wrongly needling Ying/Wei causes disorder, Sin 4. Ping An: "Shun" is written as "Cong" in *Suwen*.) Zhen Qi lost, Evil alone attaches internally. (Losing Righteous, gaining Evil, Sin 5.) Cutting off long life, bringing premature death. Thus, not knowing the Three Regions and Nine Palpations prevents longevity. (Needling kills living people, Sin 6. Three reasons for cutting long life: 1. Not knowing Three Regions/Nine Palpations. 2. Not combining with Four Seasons and Five Elements. 3. Adding mutual overcoming, abandoning evil to attack Righteous Qi. Ignoring annual prohibitions, wrongly attacking Righteous Qi cuts short life. Ping An: "Yin" is written as "Gu" in *Jiayi Jing*, noting "*Suwen* writes Yin".) When evil newly arrives, with no fixed location, pushing moves it forward, pulling stops it. Encountering and sedating it cures the disease immediately. (Knowing Three Regions/Nine Palpations ensures efficacy. Ping An: *Suwen* and *Jiayi Jing* add "Zhi" after "Xie".)