黄帝问曰。用针之服。必有法则焉。今何法何则。（服、事也。法、方法。则、准则也。）岐伯对曰。法天则地。合
以天光。（谓合天之寒暑。日之寒温。月之盈虚。星辰之行度。）帝曰。愿卒闻之。岐伯曰。凡刺之法。必候日月星辰。
四时八正之气。气定乃刺之。（候日月者。谓日之寒温。月之空满也。星辰者。先知二十八宿之分。以纪日月之行也。四
时八正之气者。谓四时之气。八方之风也。定、安静也。气定乃刺之者。谨候其气之安静而刺之也。）是故天温日明。则
人血淖液而卫气浮。故血易泻。气易行。天寒日阴。则人血凝泣而卫气沉。（淖、和也。泣与涩同。言天温日明则阳气盛。
人之血气亦应之。故血和润而易泻。卫气浮而易行。天寒日阴则阴气盛。故人血凝泣而卫气沉。凝则难行。沉则不应矣。）
月始生。则血气始精。卫气始行。月郭满。则血气实。肌肉坚。月郭空。则肌肉减。经络虚。卫气去。形独居。是以因
天时而调血气也。（精、纯至也。月乃阴水之精。故潮汐之消长。应月之盈亏。人之形体属阴。精血属水。故其虚实浮沉。
亦应于月。）是以天寒无刺。（血泣而卫沉也。）天温无凝。（天气温和。则血气无凝滞而易行。）月生无泻。（恐伐其生气
也。）月满无补。恐重实也。月郭空无治。（正气虚而邪气不去也。）是谓得时而调之。谓得天时而调其血气也。因天之
序。盛虚之时。移光定位。正立而待之。（因天气之和。月之盛满。候日迁移。定气所在。南面正立。待气至而刺之。）
故曰。月生而泻。是谓脏虚。（脏、阴也。内也。谓虚其里阴。初生之血气。）月满而补。血气扬溢。络有留血。命曰重
实。（重平声。月满则血气充溢于形身之外。若重补之。则络有留血。是谓重实也。）月郭空而治。是谓乱经。阴阳相错。
真邪不别。沉以留止。外虚内乱。淫邪乃起。（用针之要。在于知调阴阳。月郭空。则阴阳荣卫皆虚。正不胜邪。则邪留
不去。而正气反错乱矣。）帝曰。星辰八正何候。岐伯曰。星辰者。所以制日月之行也。（伯高曰。岁有十二月。日有
十二辰。子午为经。卯酉为纬。周天二十八宿。而一面七星。四七二十八星。房昴为纬。虚张为经。是故房至毕为阳。
昴至心为阴。盖日月经天。有南陆北陆之行。有朔望虚盈之度。故星辰者。所以纪日月之行。而人之荣卫。亦有阴阳虚
实之应也。）八正者。所以候八风之虚邪。以时至者也。（八正者。八方之正位也。八方之气。以时而至。谓之八风。风
从其所居之乡来为实风。主生长。养万物。如月建在子。风从北方来。冬气之正也。月建在卯。风从东方来。春气之正
也。月建在午。风从南方来。夏气之正也。月建在酉。风从西方来。秋气之正也。如春夏之交。风从东南来。夏秋之交。
风从西南来。秋冬之交。风从西北来。春冬之交。风从东北来。此四方四维之正气。主生长万物者也。从其冲后来为虚
风。伤人者也。主杀。主害。冲后来者。从冲犯之方而来。如太一居子。风从南方来。火反冲水也。太一居卯。风从西
方来。金来犯木也。故以八方之位。以候八风之正气。候八节之风邪。）四时者。所以分春秋冬夏之气所在。以时调之也。
（四时之气所在。如春气在经脉。夏气在孙络。长夏气在肌肉。秋气在皮肤。冬气在骨髓。又如正月二月。人气在肝。
三月四月。人气在脾。五月六月。人气在头。七月八月。人气在肺。九月十月。人气在心。十一月十二月。人气在肾。
此皆气之所在。以时而调之也。）八正之虚邪。而避之勿犯也。（八方之虚邪。主杀主害者。谨候而避之。故圣人日避虚
邪之道。如避矢石然。邪勿能害也。朱永年曰。日避者。候太一徙居中宫之日而避之也。）以身之虚。而逢天之虚。两虚
相感。其气至骨。入则伤五脏。工候救之。弗能伤也。（身之虚。血气虚也。天之虚。虚乡之邪风也。两虚相感。故邪气
至骨。而入伤五脏。上工调其九候而救之。始勿能伤害其性命。）故曰。天忌不可不知也。（天忌者。谓太一徙居中宫。
乃天道所当避忌之日。太一、北极也。斗杓所指之辰。谓之月建。即气令所主之方。如冬至四十六日。月建在北。太一
居叶蛰之宫。叶蛰、坎宫也。立春四十六日。居天留。天留、艮宫也。春分四十六日。居仓门。仓门、震宫也。立夏四
十五日。居阴洛。阴洛、巽宫也。夏至四十六日。居天宫。天宫、离宫也。立秋四十六日。居玄委。玄委、坤宫也。秋
分四十六日。居仓果。仓果、兑宫也。立冬四十五日。居新洛。新洛、干宫也。明日复居叶蛰之宫。曰冬至矣。此太一
一岁所居之宫也。又太一日游。以冬至之日。居叶蛰之宫。数所在日。从一处至九日。复反于一。常如是无已。终而复
始。太一移日者。始移宫之第一日也。如太一徙立于中宫。乃九日中之第五日也。其日风从南方来。名曰大弱风。其伤
人也。内舍于心。外在于脉。气主热。风从西南方来。名曰谋风。其伤人也。内舍于脾。外在于肌。其气主为弱。风从
西方来。名曰刚风。其伤人也。内舍于肺。外在于皮肤。其气主为燥。风从西北方来。名曰折风。其伤人也。内舍于小
肠。外在于手太阳脉。脉绝则溢。脉闭则结不通。善暴死。风从北方来。名曰大刚风。其伤人也。内舍于肾。外在于骨。
与肩背之膂筋。其气主为寒也。风从东北方来。名曰凶风。其伤人也。内舍于大肠。外在于两胁腋骨下。及肢节。风从
东方来。名曰婴儿风。其伤人也。内舍于肝。外在于筋纽。其气主为身湿。风从东南方来。名曰弱风。其伤人也。内舍
于胃。外在肌肉。其气主体重。此八风皆从其虚之乡来。乃能病患。三虚相搏。则为暴病卒死。两实一虚。病则为淋露
寒热。犯其雨湿之地则为痿。又身形之应九野。左足应立春。其日戊寅己丑。左胁应春分。其日乙卯。左手应立夏。其
日戊辰己巳。膺喉头首应夏至。其日丙午。右手应立秋。其日戊申己未。右胁应秋分。其日辛酉。右足应立冬。其日戊
戌己亥。腰尻下窍应冬至。其日壬子。六腑膈下三脏应中州。其大禁。大禁太一所在日。及诸戊己。是谓天忌。宜避针
刺。）帝曰。善。其法星辰者。余闻之矣。愿闻法往古者。岐伯曰。法往古者。先知针经也。（按灵枢首篇。黄帝问曰。
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。
先立针经。愿闻其情。故曰法往古者。先取法乎针经也。验于来今者。取验于本经之论也。是以三部九候诸篇。皆补论
针经未尽之旨。再按官针篇曰。用针者。不知年之所加。气之盛衰。虚实之所起。不可以为工。故本经补论岁运八篇。
立数万余言。亦详悉灵枢之所未尽者。）验于来今者。先知日之寒温。月之虚盛。以候气之浮沉。而调之于身。观其立有
验也。（验于来今者。言针经之所未发明也。盖人生于地。悬命于天。天地合气。命之曰人。是以本卷九篇。论三部九候。
而各有天。各有地。各有人。以天之日月虚盈。地之经水动静。以候气之浮沉。血之凝淖。所谓法天则地。调之于身。
故曰。三部九候为之原。九针之论。不必存矣。）观其冥冥者。言形气荣卫之不形于外。而工独知之。以日之寒温。月之
虚盛。四时气之浮沉。参伍相合而调之。工常先见之。然而不形于外。故曰观于冥冥焉。（言上工取法天地。先知日之寒
温。月之虚盈。四时气之浮沉。与人之形气荣卫。参伍相合而调之。是虽形气荣卫之不形于外。而工已独知之。故曰观
于冥冥焉。）通于无穷者。可以传于后世也。（承上文而言。通于天地阴阳无穷之道者。可传于万世也。）是故工之所以异
也。然而不形见于外。故俱不能见也。视之无形。尝之无味。故谓冥冥。若神仿佛。（此复言观于冥冥者。不形见于外。
视之无形。尝之无味。仿佛乎若神。是以粗工之不能俱见也。上工独知之者。先以日月四时之气。调之于身。故常先见
之。是故工之所以有异也。）虚邪者。八正之虚邪气也。（所谓虚邪者。乃八方虚乡所来之邪气。其入于身也深。）正邪
者。身形若用力。汗出腠理开。逢虚风。其中人也微。故莫知其情。莫见其形。（所谓正邪者。八方之正气也。正气者。
正风也。从一方来。非实风。又非虚风也。其中人也浅。是以逢人之汗出。腠理开。而后入于肌腠络脉之间。然其中人
也亦微。故莫知其情。莫见其形。）上工救其萌芽。必先见三部九候之气。尽调不败而救之。故曰上工。（此言虚邪之始
中人也。亦起于毫毛。发于腠理。其入深。则搏于筋骨。伤人五脏。故上工救其萌芽。始发。见其洒淅动形而即治之。
不使有伤三部九候之气。是为上工也。朱永年曰。虚乡之邪。逢人之虚。则中人也深。而入伤五脏。如人之九候尽调
者。亦始伤毫毛。故当救其萌芽。勿使伤败九候之气。）下工救其已成。救其已败。救其已成者。言不知三部九候之相失。
因病而败之也。（已成者。入伤荣卫。而病已成。已败者。三部九候之气。已为邪所伤败。下工救其已成者。言不知三部
九候之相失者。因邪病而败之也。此言上工救其萌芽。不使邪伤正气。下工救其已成。则正气已败。不亦晚乎。）知其所
在者。知诊三部九候之病脉处而治之。故曰。守其门户焉。莫知其情而见邪形也。（此言正邪之中人也微。莫知其情。莫
见其形。上工知诊三部九候之病脉。故能知其所在。知其所在。即于病脉处而治之。故曰守其门户焉。言守其真气。而
邪自去矣。朱永年曰。上工知诊三部九候之病脉。故能见其邪形。下工不知所诊。则亦莫见其形矣。）帝曰。余闻补泻。
未得其意。（补正泻邪。各有其法。）岐伯曰。泻必用方。方者。以气方盛也。以月方满也。以日方温也。以身方定也。
以息方吸而纳针。乃复候其方吸而转针。乃复候其方呼而徐引针。故曰。泻必用方。其气而行焉。（内叶讷。天包乎地。
圆者。天之象也。气生于地。方者。地之象也。盖以天地阴阳四时之气。合人形之虚实。而为补泻之法。故曰圆与方。
非针也。气方盛。月方满。日方温。则人之真气充而邪易泻也。身方定。阴阳不相错也。息方吸而内针。吸天地之气。
以助其气也。故泻必用方。其气盛而行焉。）补必用圆。圆者行也。行者移也。（补必用圆者。圆活其气之周行于外内也。
经气周行。则移其真气之隆至矣。）刺必中其荣。复以吸排针也。（必中荣者。刺血脉也。排、推也。候其吸而推运其针
也。盖泻者。候其呼出而徐引针以泻之。补者。候其吸入而推内以补之也。）故圆与方。非针也。（方圆之道。非用针之
妙。在得气与神也。）故养神者。必知形之肥瘦。荣卫血气之盛衰。血气者。人之神。不可不谨养。（知形之肥瘦。则知
用针之浅深。知血气之盛衰。则知方圆之补泻。血气者。五脏之神气也。能知形之肥瘦。气之盛衰。则针不妄用。而神
得其养矣。）帝曰。妙乎哉论也。合人形于阴阳四时虚实之应。冥冥之期。其非夫子。孰能通之。然夫子数言形与神。
何谓形。何谓神。愿卒闻之。（形谓身形。神谓神气。）岐伯曰。请言形。形乎形。目冥冥。问其所病。索之于经。慧然
在前。按之不得。不知其情。故曰形。（所谓形者。观其冥冥。而知病之所在也。邪气脏腑病形篇曰。虚邪之中身也。洒
淅动形。正邪之中人也微。先见于色。不知于身。若有若无。若亡若存。有形无形。莫知其情。故曰。按之不得。不知
其情。）帝曰。何谓神。岐伯曰。请言神。神乎神。耳不闻。目明心开。而志先慧然独悟。口弗能言。俱视独见。适若昏。
昭然独明。若风吹云。故曰神。（所谓神者。谓气至之若神也。耳不闻者。毋闻人声。以收其精也。目明者。观于冥冥
也。志者。心之所之也。言心开而志先慧悟也。口弗能言者。得气之妙。不可以言语形容也。俱视独见者。众人之所共
视。而我独知之也。适、至也。言气至若昏。而我昭然独明也。气至而有效。效之信。若风之吹云。明乎若见苍天。刺
之道毕矣。）三部九候为之原。九针之论。不必存也。（原、谓十二原也。盖言九针之论。以十二原。主治五脏六腑之
病。今法则天地。而以天地人之三部九候为之原。则九针之论。不必存矣。此言法往古者。已先知其针经。验于来今者。
知三部九候之道。今论三部九候之本原。则九针之论。不必存心而再问矣。）
Yellow Emperor asked, saying: In the practice of acupuncture, there must be laws and principles. What are the current laws and principles?
Qibo replied, saying: One should emulate Heaven and Earth, harmonizing with the light of Heaven. (This refers to harmonizing with the cold and heat of Heaven, the warmth and chill of the Sun, the waxing and waning of the Moon, and the movement of the stars.)
The Yellow Emperor said: I wish to hear this in full detail.
Qibo said: Generally, the method of acupuncture requires observing the Sun, Moon, and stars, as well as the Qi of the Four Seasons and the Eight Correct Directions. Only when the Qi is settled should one puncture. (Observing the Sun and Moon refers to understanding the warmth and chill of the day and the emptiness or fullness of the moon. The stars refer to knowing the distribution of the Twenty-Eight Mansions to record the movement of the Sun and Moon. The Qi of the Four Seasons and Eight Correct Directions refers to the Qi of the four seasons and the winds from the eight directions. "Settled" means quiet. "Puncturing when Qi is settled" means carefully waiting for the Qi to become quiet before puncturing.) Therefore, when the weather is warm and the sun is bright, human blood becomes fluid and lubricated, and Wei Qi (Defensive Qi) floats on the surface. Thus, blood is easily discharged, and Qi moves easily. When the weather is cold and the sun is obscured, human blood becomes stagnant and sluggish, and Wei Qi sinks inward. ("Nao" means harmonious. "Qi" is identical to "Se," meaning astringent or stagnant. This means that when the weather is warm, Yang Qi is abundant, and human blood and Qi respond accordingly; thus, blood is smooth and easy to discharge, and Wei Qi floats and moves easily. When the weather is cold, Yin Qi is abundant, so human blood stagnates and Wei Qi sinks. Stagnation makes movement difficult, and sinking makes it unresponsive to needling.) When the moon begins to wax, human blood and Qi begin to become pure, and Wei Qi begins to circulate. When the moon is full, blood and Qi are substantial, and muscles are firm. When the moon wanes, muscles diminish, meridians become empty, Wei Qi departs, and only the physical form remains. Therefore, one should regulate blood and Qi according to the heavenly timing. ("Jing" means pure and perfect. The Moon is the essence of Yin Water; thus, the ebb and flow of tides correspond to the waxing and waning of the moon. The human body belongs to Yin, and essence and blood belong to Water; thus, their deficiency, excess, floating, and sinking also correspond to the moon.) Therefore, do not puncture when the weather is cold (because blood is stagnant and Wei Qi is sunk). Do not worry about stagnation when the weather is warm (because warm weather means blood and Qi are not stagnant and move easily). Do not use reducing methods when the moon is waxing (for fear of damaging its generating Qi). Do not use tonifying methods when the moon is full (for fear of causing excessive excess). Do not treat when the moon is waning (because Zheng Qi [Upright Qi] is deficient and pathogenic factors remain). This is called regulating according to heavenly timing, i.e., regulating blood and Qi according to heavenly timing. Following the order of Heaven, during times of Qi abundance or deficiency, observe the shifting shadows to determine position, stand upright, and wait for the Qi to arrive. (Following the harmony of the weather and the fullness of the moon, observe the migration of the sun's shadow, determine where the Qi resides, face south, stand upright, and wait for the Qi to arrive before puncturing.) It is said that using reducing methods when the moon is waxing causes Zang deficiency (Zang organs belong to Yin and are internal; this refers to making the interior Yin and the initially generated blood and Qi more deficient). Using tonifying methods when the moon is full causes blood and Qi to overflow, leaving residual blood in the collaterals, which is called double excess (Chong, pronounced with a level tone. When the moon is full, blood and Qi overflow outside the body. If one tonifies heavily, residual blood remains in the collaterals, which is called double excess). Treating when the moon is waning causes disorder of the meridians, confusion of Yin and Yang, indistinction between true and pathogenic factors, stagnation of pathogenic factors, external deficiency and internal chaos, leading to the rise of licentious pathogens. (The key to acupuncture lies in knowing how to harmonize Yin and Yang. When the moon is waning, both Yin-Yang and Ying-Wei are deficient. If Zheng Qi cannot overcome pathogens, they linger, and Zheng Qi becomes confused.)
The Yellow Emperor asked: How should one observe the stars and the Eight Correct Directions?
Qibo said: The stars are used to regulate the movement of the Sun and Moon. (Bo Gao said: There are twelve months in a year and twelve earthly branches in a day. Zi and Wu form the meridian lines, Mao and You form the latitude lines. The 28 Mansions cover the entire sky, with seven stars per quadrant, totaling twenty-eight stars. Fang and Mao form the latitude lines, Xu and Zhang form the meridian lines. Thus, from Fang to Bi is Yang, and from Mao to Xin is Yin. Roughly, the Sun and Moon travel across the sky via the Southern and Northern Land routes, having degrees of new/full moon and waxing/waning. Thus, the stars record the movement of the Sun and Moon, and human Ying and Wei also have corresponding Yin-Yang and deficiency-excess relationships.) The Eight Correct Directions are used to observe the deficient pathogens of the eight winds, which arrive with the solar terms. (The Eight Correct Directions refer to the correct positions of the eight directions. The Qi of the eight directions arrives with the seasons, called the Eight Winds. Wind coming from the direction where it resides is Shí Fēng (Solid Wind), governing growth and nourishing all things. For example, when the month branch is Zi, wind comes from the North, which is the correct Qi of Winter; when Mao, wind comes from the East, the correct Qi of Spring; when Wu, wind comes from the South, the correct Qi of Summer; when You, wind comes from the West, the correct Qi of Autumn. During the transition from Spring to Summer, wind comes from the Southeast; from Summer to Autumn, from the Southwest; from Autumn to Winter, from the Northwest; from Winter to Spring, from the Northeast. These are the correct Qi of the four cardinal and four intercardinal directions, governing the growth of all things. Wind coming from the opposite direction is Xū Fēng (Deficient Wind), which harms humans. It governs killing and harm. "Coming from the opposite" means coming from the clashing direction. For example, when Tai Yi resides in Zi, wind comes from the South, representing Fire clashing with Water; when Tai Yi resides in Mao, wind comes from the West, representing Metal clashing with Wood. Thus, using the eight directional positions, one observes the correct Qi of the eight winds and the pathogenic winds of the eight solar terms.) The Four Seasons are used to distinguish where the Qi of Spring, Summer, Autumn, and Winter resides, allowing for seasonal regulation. (Where the Qi of the four seasons resides: Spring Qi is in the meridians, Summer Qi in the collateral vessels, Late Summer Qi in the muscles, Autumn Qi in the skin, and Winter Qi in the bone marrow. Also, in the first and second months, human Qi is in the Liver; third and fourth months, in the Spleen; fifth and sixth months, in the head; seventh and eighth months, in the Lungs; ninth and tenth months, in the Heart; eleventh and twelfth months, in the Kidneys. These are all places where Qi resides, and one should regulate them according to time.) One should avoid and not offend the deficient pathogens of the Eight Correct Directions. (The deficient pathogens of the eight directions, which govern killing and harm, should be carefully observed and avoided. Thus, the sages say that avoiding deficient pathogens is like avoiding arrows and stones, so pathogens cannot harm. Zhu Yongnian said: "Avoiding" refers to avoiding the days when Tai Yi migrates to the Central Palace.) When the body is deficient and encounters heavenly deficiency, the two deficiencies interact, and the pathogen reaches the bones. Entering inward, it damages the Five Zang Organs. A skilled practitioner who observes and rescues in time will prevent damage. (Body deficiency refers to blood and Qi deficiency. Heavenly deficiency refers to pathogenic winds from deficient directions. The interaction of two deficiencies causes pathogens to reach the bones and damage the Five Zang Organs. An Shang Gong [Superior Physician] regulates the Nine Pulses and rescues the patient, thereby preventing harm to life.) Therefore, it is said that Heavenly Taboos must not be unknown. (Heavenly Taboo refers to the days when Tai Yi migrates to the Central Palace, which are days to be avoided according to Heavenly Dao. Tai Yi is the North Star. The hour pointed to by the Big Dipper handle is called the Month Branch, which is also the direction governed by the Qi command. For example, forty-six days after the Winter Solstice, the Month Branch is North, and Tai Yi resides in the Yezhe Palace, which is the Kan Palace. Forty-six days after the Start of Spring, it resides in Tianliu, the Gen Palace. Forty-six days after the Spring Equinox, it resides in Cangmen, the Zhen Palace. Forty-five days after the Start of Summer, it resides in Yinluo, the Xun Palace. Forty-six days after the Summer Solstice, it resides in Tiangong, the Li Palace. Forty-six days after the Start of Autumn, it resides in Xuanwei, the Kun Palace. Forty-six days after the Autumn Equinox, it resides in Cangguo, the Dui Palace. Forty-five days after the Start of Winter, it resides in Xinluo, the Qian Palace. The next day it returns to Yezhe Palace, marking the Winter Solstice again. This is the palace Tai Yi resides in for a year. Additionally, Tai Yi travels daily. On the day of the Winter Solstice, it resides in Yezhe Palace. Counting the days from there, it moves through nine palaces and returns to the first, continuously repeating. The day Tai Yi shifts marks the first day of moving to a new palace. For instance, if Tai Yi settles in the Central Palace, it is the fifth day of the nine-day cycle. On that day, wind comes from the South, named Da Ruo Feng (Great Weak Wind). When harming humans, it lodges internally in the Heart and externally in the vessels, with Qi being hot. Wind from the Southwest is named Mou Feng (Plotting Wind); it lodges internally in the Spleen and externally in the muscles, with Qi being weak. Wind from the West is named Gang Feng (Rigid Wind); it lodges internally in the Lungs and externally in the skin, with Qi being dry. Wind from the Northwest is named Zhe Feng (Breaking Wind); it lodges internally in the Small Intestine and externally in the Hand Taiyang vessel. If the vessel is severed, bleeding occurs; if blocked, obstruction occurs, leading to sudden death. Wind from the North is named Da Gang Feng (Great Rigid Wind); it lodges internally in the Kidneys and externally in the bones and shoulder-back tendons, with Qi being cold. Wind from the Northeast is named Xiong Feng (Ominous Wind); it lodges internally in the Large Intestine and externally in the lower parts of the two flanks, armpits, and joints. Wind from the East is named Ying Er Feng (Infant Wind); it lodges internally in the Liver and externally in the tendon connections, with Qi causing bodily dampness. Wind from the Southeast is named Ruo Feng (Weak Wind); it lodges internally in the Stomach and externally in the muscles, with Qi causing heaviness. These eight winds come from deficient directions and cause disease. The combination of three deficiencies leads to sudden severe illness and death. Two excesses and one deficiency lead to diseases like strangury, emaciation, and alternating chills and fever. Violating rainy and damp places leads to flaccidity syndromes. Furthermore, the body corresponds to the Nine Fields: Left foot corresponds to Start of Spring (days Wuyin, Jichou); left flank corresponds to Spring Equinox (day Yimao); left hand corresponds to Start of Summer (days Wuchen, Jisi); chest, throat, head, and neck correspond to Summer Solstice (day Bingwu); right hand corresponds to Start of Autumn (days Wushen, Jiwei); right flank corresponds to Autumn Equinox (day Xinyou); right foot corresponds to Start of Winter (days Wuxu, Jihai); waist, buttocks, and lower orifices correspond to Winter Solstice (day Renzi). The Six Fu Organs, below the diaphragm, and the Three Zang Organs correspond to the Central Region. The greatest taboo is the day Tai Yi resides in a palace and any days ending in Wu or Ji. This is called Heavenly Taboo, and acupuncture should be avoided on these days.)
The Yellow Emperor said: Excellent. I have heard of emulating the stars. I wish to hear about emulating the ancients.
Qibo said: To emulate the ancients, one must first know the *Classic of Acupuncture* (*Zhen Jing*). (According to the first chapter of *Ling Shu*, the Yellow Emperor asked: "I govern the myriad people, feed the commoners, and collect taxes. I pity their insufficiency and illnesses. I wish to avoid using toxic medicines and stone needles, and instead use fine needles to unblock meridians and regulate blood and Qi. I wish to establish the *Classic of Acupuncture* first and ask for its details." Thus, "emulating the ancients" means taking the *Classic of Acupuncture* as the model. Verifying with the present involves verifying with the theories of this classic. Therefore, the chapters on the Nine Pulses supplement the未尽 [unfinished] points of the *Classic of Acupuncture*. Furthermore, the *Official Needles* chapter states: "One who uses needles but does not know the annual additions, the flourishing and declining of Qi, and the origin of deficiency and excess cannot be a skilled physician." Thus, this classic supplements the discussion on annual movements in eight chapters, totaling tens of thousands of words, detailing what *Ling Shu* did not fully cover.) Verifying with the present requires first knowing the warmth and chill of the day and the waxing and waning of the moon to observe the floating and sinking of Qi, thereby regulating the body, and observing immediate efficacy. (Verifying with the present refers to what the *Classic of Acupuncture* did not elucidate. Humans are born of Earth but their fate hangs from Heaven. Heaven and Earth combine Qi, and this is called Human. Therefore, the nine chapters of this volume discuss the Nine Pulses, each having Heaven, Earth, and Human. Using the waxing and waning of the Sun and Moon (Heaven) and the movement of river waters (Earth), one observes the floating and sinking of Qi and the coagulation and fluidity of blood. This is called emulating Heaven and Earth and regulating the body. Thus, it is said: The Nine Pulses are the root; the theories of the Nine Needles need not be rigidly preserved.) Observing the unseen refers to the fact that Xing Qi (Form Qi), Ying Qi (Nutritive Qi), and Wei Qi (Defensive Qi) do not manifest externally, yet the physician knows them alone. By combining the warmth and chill of the day, the waxing and waning of the moon, and the floating and sinking of the seasonal Qi, and harmonizing them in complex patterns, the physician often perceives signs beforehand, though they do not manifest externally. Hence, it is said to observe the unseen. (This means the superior physician emulates Heaven and Earth, first knowing the warmth and chill of the day, the waxing and waning of the moon, and the floating and sinking of seasonal Qi, combining these with human Form Qi, Ying Qi, and Wei Qi in complex patterns to regulate them. Although Form Qi, Ying Qi, and Wei Qi do not manifest externally, the physician knows them alone. Hence, it is said to observe the unseen.) Being connected to the infinite allows one to pass this down to posterity. (Continuing from the above, one who understands the infinite Dao of Heaven, Earth, Yin, and Yang can transmit it to ten thousand generations.) Therefore, the difference among physicians lies in the fact that although it is not visible externally, everyone fails to see it. It has no form to see and no taste to taste, hence it is called "unseen," appearing almost divine. (This reiterates observing the unseen, which does not manifest externally. Having no form to see and no taste to taste, it appears almost divine, so crude physicians cannot all perceive it. Superior physicians know it alone because they first regulate the body with the Qi of the Sun, Moon, and four seasons, thus often perceiving it beforehand. Hence, the difference among physicians.)
Xu Xie (Deficient Pathogens) are the deficient pathogens of the Eight Correct Directions. (So-called deficient pathogens are pathogens coming from the deficient directions of the eight quarters, entering the body deeply.) Zheng Xie (Correct/Regular Pathogens) occur when the body exerts force, sweats, pores open, and one encounters deficient winds. Their invasion is slight, so one does not know the condition nor see the form. (So-called regular pathogens are the correct winds of the eight directions. Regular wind comes from one direction; it is neither solid wind nor deficient wind. Its invasion is shallow, entering the muscle-collateral network only when pores are open due to sweating. However, its invasion is still slight, so one does not know the condition nor see the form.) A superior physician treats at the bud stage, first observing the Qi of the Nine Pulses, regulating them without allowing damage, and then rescuing. Hence, they are called superior physicians. (This discusses how deficient pathogens initially invade, starting at the hair follicles and pores. As they enter deeply, they contend with sinews and bones, damaging the Five Zang Organs. Thus, the superior physician treats at the bud stage, immediately treating when shivering or physical agitation appears, preventing damage to the Nine Pulses. This is a superior physician. Zhu Yongnian said: Deficient pathogens from deficient directions, encountering human deficiency, invade deeply and damage the Five Zang Organs. Even if a person's Nine Pulses are well-regulated, initial invasion affects the hair follicles. Therefore, one must treat at the bud stage to prevent damage to the Nine Pulses.) An inferior physician treats after the disease has formed or failed. Treating after formation means not knowing the loss of connection among the Nine Pulses, causing damage due to the disease. (When the disease has formed, it has damaged Ying and Wei Qi. When it has failed, the Qi of the Nine Pulses has been damaged by pathogens. An inferior physician treating after formation means not knowing the disconnection among the Nine Pulses, causing damage due to the pathogenic disease. This contrasts with the superior physician who treats at the bud stage to prevent pathogens from damaging Zheng Qi. The inferior physician treats after formation, when Zheng Qi is already damaged; is this not too late?) Knowing the location means knowing where to diagnose the pathological pulses of the Nine Pulses and treating there. Hence, it is said to guard the gateways. Not knowing the condition but seeing the pathogenic form. (This states that regular pathogens invade slightly, so one does not know the condition nor see the form. The superior physician knows to diagnose the pathological pulses of the Nine Pulses, thus knowing the location. Knowing the location, one treats at the pathological pulse site, hence guarding the gateways, meaning guarding Zheng Qi so pathogens depart naturally. Zhu Yongnian said: The superior physician knows to diagnose the pathological pulses of the Nine Pulses, thus seeing the pathogenic form. The inferior physician does not know diagnosis, thus failing to see the form.)
The Yellow Emperor said: I have heard of tonification and reduction but have not grasped their intent. (Tonifying the correct and reducing the pathogenic each have their methods.)
Qibo said: Reduction must use the Square. Square refers to Qi being vigorous, the Moon being full, the Day being warm, the Body being settled, and inhaling to insert the needle, then turning the needle upon inhalation, and slowly withdrawing upon exhalation. Hence, reduction must use the Square, and the Qi moves. (Ye Ne: Heaven envelops Earth. Round is the image of Heaven. Qi is born of Earth. Square is the image of Earth. Combining the Qi of Heaven, Earth, Yin, Yang, and Four Seasons with human deficiency and excess creates tonification and reduction methods. Thus, Round and Square do not refer to needles. When Qi is vigorous, Moon is full, and Day is warm, human Zheng Qi is abundant, and pathogens are easily reduced. When the body is settled, Yin and Yang do not confuse. Inhaling to insert the needle absorbs Heaven and Earth Qi to assist the body's Qi. Thus, reduction must use the Square, and with vigorous Qi, it moves.) Tonification must use the Circle. Circle refers to movement; movement refers to shifting. (Tonification must use the Circle to make Qi circulate freely internally and externally. As Jing Qi circulates, it shifts the abundant Zheng Qi.) Puncture must hit the Ying (Nutritive) point, and push the needle out upon inhalation. (Hitting Ying means puncturing blood vessels. Pai means pushing. Pushing the needle upon inhalation. Reduction waits for exhalation to slowly withdraw the needle to reduce. Tonification waits for inhalation to push the needle in to tonify.) Therefore, Round and Square do not refer to needles. (The Dao of Round and Square lies not in the skill of using needles, but in obtaining Qi and Spirit.) Therefore, those who nourish Spirit must know the fatness and thinness of the form, and the flourishing and declining of Ying, Wei, Blood, and Qi. Blood and Qi are the Spirit of humans and must be carefully nourished. (Knowing the fatness and thinness of the form indicates the depth of needling. Knowing the flourishing and declining of Blood and Qi indicates the tonification and reduction of Round and Square. Blood and Qi are the Spirit Qi of the Five Zang Organs. Knowing the fatness and thinness of the form and the flourishing and declining of Qi ensures needles are not used recklessly, and Spirit is nourished.)
The Yellow Emperor said: Wonderful is this discourse! It combines human form with the responses of Yin-Yang, Four Seasons, and deficiency-excess, and the unseen period. Without you, Master, who could understand it? Yet you often mention Form and Spirit. What is Form? What is Spirit? I wish to hear this in full. (Form refers to physical body; Spirit refers to spiritual Qi.)
Qibo said: Let me speak of Form. Form regarding Form, eyes are dim. Ask about the disease, search in the meridians, wisdom is clear before one, but pressing yields nothing, not knowing the condition. Hence, it is called Form. (So-called Form means observing the unseen to know the location of the disease. The *Chapter on Pathogenic Factors, Zang-Fu, and Disease Forms* says: When deficient pathogens enter the body, there is shivering and physical agitation. When regular pathogens enter, it is slight, first appearing in color, unknown in the body, seeming to exist and not exist, seeming to perish and remain, having form and formlessness, unknown in condition. Hence, it is said: Pressing yields nothing, not knowing the condition.)
The Yellow Emperor said: What is Spirit?
Qibo said: Let me speak of Spirit. Spirit regarding Spirit, ears do not hear, eyes are bright, heart opens, and will awakens suddenly alone, mouth cannot speak, all look but I alone see, approaching like darkness, clearly illuminating alone, like wind blowing clouds. Hence, it is called Spirit. (So-called Spirit refers to the arrival of Qi being like spirit. "Ears do not hear" means not hearing human voices to gather essence. "Eyes bright" means observing the unseen. "Will" is where the heart goes, meaning heart opens and will awakens suddenly. "Mouth cannot speak" means the wonder of obtaining Qi cannot be described in words. "All look but I alone see" means what everyone sees together, I alone know. "Approaching" means arriving. Qi arriving seems dark, yet I clearly illuminate alone. Qi arriving brings efficacy; the reliability of efficacy is like wind blowing clouds, clear as seeing the blue sky. The Dao of acupuncture is complete.)
The Nine Pulses are the root; the theories of the Nine Needles need not be preserved. (Yuan refers to the Twelve Yuan Source Points. This means the theories of the Nine Needles use the Twelve Yuan Source Points to treat diseases of the Five Zang and Six Fu Organs. Now, emulating Heaven and Earth, and using the Nine Pulses of Heaven, Earth, and Human as the root, the theories of the Nine Needles need not be preserved. This states that emulating the ancients means first knowing the *Classic of Acupuncture*. Verifying with the present means knowing the Dao of the Nine Pulses. Now discussing the root of the Nine Pulses, the theories of the Nine Needles need not be kept in mind or asked again.)