黄帝问曰。天覆地载。万物悉备。莫贵于人。人以天地之气生。四时之法成。（王冰曰。天以德流。地以气化。德气
相合。而乃生焉。易曰。天地 。万物化醇。此之谓也。则假以温凉寒暑。生长收藏。四时营运。而方成立。）君王众
庶。尽欲全角。（王冰曰。贵贱虽殊。然其宝命一矣。故好生恶死者。贵贱之常情也。）形之疾病。莫知其情。留淫日深。
着于骨髓。心私虑之。余欲针除其疾病。为之奈何。（王冰曰。虚邪之中人微。先见于色。不知于身。有形无形。故莫知
其情状也。留而不去。淫衍日深。邪气袭虚。故着于骨髓。帝矜不度。故请行其针。）岐伯对曰。夫盐之味咸者。其气令
器津泄。弦绝者。其音嘶败。木敷者。其叶发。病深者。其声哕。人有此三者。是谓坏腑。毒药无治。短针无取。此皆
绝皮伤肉。血气争黑。（此言脏腑经络。皆由胃气之所资生。如胃气已败。虽毒药无所用其功。针石无所施其力。欲宝命
全角者。当先养其胃气焉。夫盐之味咸者。性本润下。如置之器中。其气上升。令津泄泽于器之上。如弦欲绝者。其音
必先嘶败。如木气敷散。其叶早发生。此三者。以喻有诸内而形诸外。以比哕之腑坏而后发于音声。夫哕有三因。如因
肺气逆而欲复出于胃者。橘皮竹茹汤主之。此哕之逆证也。如哕而腹满。当视其前后。知何部不利。利之而愈者。此哕
之实证也。如有此三者之比。而其声哕者。哕之败证也。此因病深而胃腑已坏。虽毒药无可治其内。短针无可取其外。
此皆皮毛焦绝。肌肉损伤。而气血争为腐败矣。黑者。腐之色也。朱永言曰。金匮要略云。六腑气绝于外者。手足寒。
上气脚缩。五脏气绝于内者。利不禁。手足不仁。此哕之坏证也。所谓坏腑者。言病深。而五脏六腑。血气皮肉。俱已
败坏。）帝曰。余念其痛心。为之乱惑反甚。其病不可更代。百姓闻之。以为残贼。为之奈何。（更代、更易时月也。残
贼、残忍其死。而贼害不仁也。）岐伯曰。夫人生于地。悬命于天。天地合气。命之曰人。（王冰曰。形假物成。故生于
地。命惟天赋。故悬于天。德气同归。故谓之人也。灵枢经曰。天之在我者德。地之在我者气。德流气薄而生者也。然
德者道之用。气者生之母也。）人能应四时者。天地为之父母。（王冰曰。人能应四时和气而养生者。天地恒畜养之。故
为父母。四气调神大论曰。夫四时阴阳者。万物之根本也。所以圣人春夏养阳。秋冬养阴。以从其根。故与万物浮沉于
生长之门。）知万物者。谓之天子。（吴 曰。知万物。则能参天地。赞化育。是谓天之子也。）天有阴阳。人有十二节。
（邪客篇曰。岁有十二月。人有十二节。生气通天论曰。夫自古通天者生之本。本于阴阳。天地之间。六合之内。其气
九州九窍五脏十二节。皆通乎天气。十二节者。手足之十二大节也。盖天有阴阳寒暑以成岁。人有十二节以合手足之三
阴三阳。十二经脉以应天之十二月也。）天有寒暑。人有虚实。（寒暑者。天之阴阳消长也。虚实者。人之阴阳消长也。）
能经天地阴阳之化者。不失四时。知十二节之理者。圣智不能欺也。（言能经理天地阴阳之造化者。不失四时之营运。知
十二经脉之理。而合于天之阴阳。惟圣智者能之。又何欺之有。）能存八动之变。五胜更立。能达虚实之数者。独出独入。
吟至微。秋毫在目。（ 音区。存、存心也。八动、八风之变也。五胜、五行之胜克也。更立者。言五行之有胜制。胜
则贼害。制则生化。万物尽然。不可胜竭也。独出独入者。言能存心于八动五胜。明达于虚实之数。而出入补泻之有独
见也。 、卧声。口张而不合。气之虚也。呻吟之声。气之实也。言其 吟之至微。而虚实之秋毫。皆在吾目矣。）帝曰。
人生有形。不离阴阳。天地合气。别为九野。分为四时。月有小大。日有短长。万物并至。不可胜量。虚实 吟。敢问
其方。（人秉天地阴阳之气而生此形。是以与天地合气而成九候也。别为九野者。以身形之应九野也。分为四时者。左足
应立春。左胁应春分。左手应立夏。膺喉头首应夏至。右手应立秋。右胁应秋分。右足应立冬。腰尻下窍应冬至也。月
有小大。日有短长。言气候之有盈虚。人与天地万物之气皆然。而不可胜量也。虚实 吟者。以 吟之至微。而知其虚
实也。欲法天则地而为针刺之法。敢问其方。）岐伯曰。木得金而伐。火得水而灭。土得木而达。金得火而缺。水得土而
绝。万物尽然。不可胜竭。（伯言针石之道。必先定五脏。备九候。而后乃存针。然五脏五行之气。有相胜更立。不可不
知。如木得金则伐。火得水则灭。金得火则缺。水得土则绝。此所胜之气而为贼害也。如土得木而达。此得所胜之气而
为制化也。万物之理皆然。而不可胜竭。）故针有悬布天下者五。黔首共余食。莫之知也。（共供同。黔首、黎民也。悬
布天下者。先立针经以示人。而百姓只可力田以供租税。有余粟以供养。其于治针之道。莫之知也。针经曰。余子万民。
养百姓。而收其租税。余愍其不给而属有疾病。欲助微针通其经脉。）一曰治神。（神在秋毫。属意病者。神属勿去。知
病存亡。）二曰知养身。（以身之虚。而逢天之虚。两虚相感。其气至骨。入则伤五脏。故当知日之寒温。月之虚盛。四
时气之浮沉。而调之于身。工候救之。勿能伤也。）三曰知毒药为真。（毒药、所以攻邪者也。如知之不真。用之不当。
则反伤其正气矣。故帝曰。余欲弗使被毒药。欲以微针通其经脉。调其血气。）四曰制砭石小大。（上古之世。未有冶铸。
以砭石为针。制有大小。随病所宜。其后始造九针。以代 石。经曰。小之则无内。大之则无外。盖治外者。制小其针。
治内者。制其大也。）五曰知腑脏血气之诊。（腑为阳。脏为阴。气为阳。血为阴。人生有形。不离阴阳。故必先知脏腑
气血之虚实。而后可以行针。）五法俱立。各有所先。（言上古之世。立此五法。而各有所宜先者。）今末世之刺也。虚者
实之。满者泄之。此皆众工所共知也。（只知泻有余。补不足。此粗工之所共知。）若夫法天则地。随应而动。和之者若
响。随之者若影。道无鬼神。独来独往。法天则地者。必候日月星辰。四时八正之气。随气应而用其针。是因天地之时
而调和气血也。迎之随之。以意和之。如附应声。如影随形。得心应手。取效若神。而离合出入。自有独见。不与众闻。
徐公遐曰。来者为阳。往者为阴。鬼神者。阴阳之气也。言道在纯一。而若无鬼神矣。朱子曰。鬼神、天地之功用。造
化之迹也。帝曰。愿闻其道。岐伯曰。凡刺之真。必先治神。（真者。真一无妄。神者。阴阳不测之谓。言刺之道。虽
有阴阳虚实之分。而必先归于治神。）五脏已定。（凡刺之道。毕于终始。明知终始。五脏为纪。阴阳定矣。）九候已备。
后乃存针。（知诊三部九候之病脉处。而后存针以治之。）众脉不见。众凶弗闻。外内相得。无以形先。（按九针十二原篇
曰。皮肉筋脉。各有所处。病各有所宜。各不同形。各以任其所宜。取五脉者死。取三脉者 。故曰。众脉不见。众凶
弗闻。言不可以滥取也。脏腑在内。皮肤筋脉在外。外内之相应者。贵在得神。而无以形先。盖言上守神。粗守形也。）
可玩往来。乃施于人。（言知机之道。而后乃施于人。九针十二原篇曰。粗守关。上守机。机之动。不离其空。空中之机。
清净而微。其来不可逢。其往不可追。知机之道者。不可挂以发。不知机道。叩之不发。知其往来。为与之期。）人有虚
实。五虚弗近。五实弗远。（五虚者。五脏之精气夺也。五实者。五脉之邪气盛也。夫用针者。观察病患之态。以知精神
魂魄之存亡。得失之意。五者已伤。针不可以治之。故曰五虚弗近。邪实者。急取而泻之。故曰五实弗远。）至其当发。
间不容 。（ 音舜与瞬同。刺之微在迟速。知其可取。有如发机。间不容于瞬息也。）手动若务。针耀而匀。（动、用针
也。务、专一也。耀、光净也。匀、均匀也。）静意视义。观适之变。（适、至也。静己之意。视针之义。以观气至之变。）
是谓冥冥。莫知其形。（冥冥者。视之无形也。言形气荣卫之不形于外。而工独知之。）见其乌乌。见其稷稷。从见其飞。
不知其谁。（张介宾曰。此形容用针之象有如此者。乌乌、言气至如乌之集也。稷稷、言气盛如稷之繁也。从见其飞。言
气之或往或来。如乌之飞也。然此皆无中之有。莫知其谁为之也。）伏如横弩。起如发机。（王冰曰。血气之未应针。则
伏如横弩之安静。其应针也。则起如机发之迅速。）帝曰。何如而虚。何如而实。（复问治虚实之法。）岐伯曰。刺虚者须
其实。刺实者须其虚。（言刺虚者。须俟其气至而实。刺实者。须俟其气泄而虚。）经气已至。慎守弗失。深浅在志。远
近若一。如临深渊。手如握虎。神无营于众物。（按针解论云。刺实须其虚者。留针。阴气隆至。乃去针也。刺虚须其实
者。阳气隆至。针下热。乃去针也。经气已至。慎守弗失者。勿更改也。深浅在志者。知病之内外也。远近如一者。深
浅其候等也。如临深渊者。不敢堕也。手如握虎者。欲其壮也。神无营于众物者。静志观病患。无左右视也。）
Huangdi asked: Heaven covers above, Earth bears below, all things are complete, and nothing is more precious than humans. Humans are born from the Qi of Heaven and Earth, and their formation follows the laws of the Four Seasons. (Wang Bing said: Heaven flows with virtue, Earth transforms with Qi. When virtue and Qi combine, life arises. The *I Ching* states, "When Heaven and Earth interact, the transformation of all things becomes pure and abundant." This is what is meant. Thus, relying on the changes of warmth, coolness, cold, and heat, and the cycles of growth, flourishing, harvesting, and storage during the four seasons, life is ultimately established.) Whether kings or commoners, all desire to preserve their physical form. (Wang Bing said: Although status differs in nobility and baseness, the value placed on life is the same. Therefore, loving life and fearing death is a common sentiment among both noble and base.) Regarding diseases of the body, people often do not know their true nature. If pathogenic factors linger and diffuse for a long time, they penetrate into the bone marrow. I worry privately about this. I wish to use acupuncture to eliminate these diseases; how should I proceed? (Wang Bing said: Deficient evil invades humans subtly, first appearing in the complexion but unnoticed by the body. Whether it has form or not, its condition is unknown. If it remains and does not depart, it diffuses and deepens daily. Pathogenic qi attacks deficiency, thus penetrating into the bone marrow. The Emperor pities those who do not follow health preservation principles, hence asking about performing acupuncture.)
Qibo replied: Salt tastes salty; its vapor causes moisture to exude from vessels. When a string is about to break, its sound becomes hoarse and ruined. When tree foliage spreads excessively, leaves fall prematurely. When disease is deep, the patient exhibits hiccups (Yue). Having these three signs indicates "Ruined Fu Organs" (failure of the Fu organs). Poisonous drugs cannot treat it, and short needles are ineffective. These conditions result from damaged skin and flesh, with blood and Qi contending and turning black. (This explains that Zang and Fu organs and meridians are all nourished by Stomach Qi. If Stomach Qi has failed, even poisonous drugs are useless, and needle-stones cannot exert force. Those wishing to preserve their form must first nourish Stomach Qi. Salt is salty and naturally moistening downward; placed in a vessel, its vapor rises, causing moisture to seep onto the vessel's surface. Like a string about to break, its sound must first become hoarse; like a tree dispersing energy, its leaves fall early. These three metaphors illustrate internal pathology manifesting externally, just as hiccups manifest after organ failure. Hiccups have three causes: if due to Lung Qi reversing and attempting to exit via the Stomach, *Jupi Zhuru Tang* (Tangerine Peel and Bamboo Shaving Decoction) is indicated; this is the reverse syndrome of hiccups. If hiccups accompany abdominal fullness, one should examine the anterior and posterior orifices to determine which is obstructed; resolving the obstruction cures it; this is the excess syndrome of hiccups. If one presents with the conditions described above yet exhibits hiccups, it is the failing syndrome of hiccups. This occurs because the disease is deep and the Stomach Fu organ has failed; drugs cannot treat internally, and short needles cannot treat externally. These are cases where skin and hair are scorched and severed, muscles are damaged, and blood and Qi contend and rot. Black is the color of decay. Zhu Yongyan stated: The *Jin Gui Yao Lue* says, "When Qi of the Six Fu organs fails externally, hands and feet are cold, Qi rebels, and legs retract. When Qi of the Five Zang organs fails internally, incontinence ensues, and hands and feet are insensible." This is the ruined syndrome of hiccups. "Ruined Fu" means the disease is deep, and the Five Zang and Six Fu organs, blood, Qi, skin, and flesh are all corrupted.)
Huangdi said: My heart aches for them, and my confusion increases. Their illness cannot be easily replaced or changed. When the common people hear of this, they believe doctors are cruel and harmful. What should be done? ("Gengdai" refers to changing months/seasons. "Canzei" refers to cruelty causing death and harming benevolence.)
Qibo said: Humans are born from Earth, and their life hangs from Heaven. The combination of Heaven and Earth Qi is called Human. (Wang Bing said: Form is created through matter, hence born from Earth; Life is endowed by Heaven, hence hanging from Heaven. Virtue and Qi return together, hence called Human. The *Ling Shu* states: "What Heaven gives us is Virtue, what Earth gives us is Qi. Virtue flows and Qi condenses to generate life." However, Virtue is the function of Dao, and Qi is the mother of life.) One who can respond to the Four Seasons has Heaven and Earth as parents. (Wang Bing said: One who can nurture themselves by responding to the harmonious Qi of the Four Seasons is constantly nurtured by Heaven and Earth, thus they are called parents. The *Si Qi Tiao Shen Da Lun* states: "The Yin and Yang of the Four Seasons are the root of all things. Therefore, sages nourish Yang in Spring and Summer, and Yin in Autumn and Winter, following their root. Thus, they float and sink with all things in the gate of growth.") One who understands all things is called the Son of Heaven. (Wu Kun said: Understanding all things allows one to participate in Heaven and Earth and assist in creation; this is called the Son of Heaven.) Heaven has Yin and Yang; humans have twelve joints. (The *Xie Ke Pian* states: "There are twelve months in a year, and twelve joints in humans." The *Sheng Qi Tong Tian Lun* states: "Since ancient times, those connected to Heaven are the root of life, rooted in Yin and Yang. Within Heaven and Earth, within the Six Directions, the Qi connects the Nine Provinces, nine orifices, five Zang organs, and twelve joints. The twelve joints refer to the twelve major joints of the hands and feet. Heaven has Yin, Yang, cold, and heat to form the year; humans have twelve joints to correspond to the Three Yin and Three Yang of the hands and feet, and the Twelve Meridians to correspond to the twelve months of Heaven.") Heaven has Cold and Heat; humans have Deficiency and Excess. (Cold and Heat are the waxing and waning of Heaven's Yin and Yang; Deficiency and Excess are the waxing and waning of human Yin and Yang.) One who can manage the transformation of Heaven and Earth Yin and Yang will not deviate from the Four Seasons; one who knows the principles of the twelve joints cannot be deceived by sage wisdom. (Meaning: One who manages the creation of Heaven and Earth Yin and Yang does not violate the operation of the Four Seasons. Knowing the principles of the Twelve Meridians and aligning with Heaven's Yin and Yang is achievable only by sages and wise men; how could they be deceived?) One who can observe the changes of the Eight Winds and the mutual overcoming of the Five Elements, and who can understand the numbers of Deficiency and Excess, can enter and exit alone, chanting to the subtlest degree, seeing even the finest tip of an autumn down. (" " pronounced 'qu'. 'Cun' means to focus. 'Badong' refers to the changes of the Eight Winds. 'Wusheng' refers to the overcoming of the Five Elements. 'Gengli' means the Five Elements have overcoming and controlling relationships; overcoming causes harm, controlling generates transformation. All things are thus, inexhaustible. 'Duchu Duru' means focusing on the Eight Winds and Five Elements, understanding Deficiency and Excess, and having unique insights into tonification and sedation. " " is the sound of lying down with mouth open, indicating Qi deficiency. 'Shenyin' sounds indicate Qi excess. Meaning: His chanting is extremely subtle, and the nuances of Deficiency and Excess are visible to me.)
Huangdi said: Humans have form, inseparable from Yin and Yang. Heaven and Earth combine Qi, dividing into Nine Regions, and separating into Four Seasons. The moon has size variations, the sun has length variations. All things arrive simultaneously, incalculable. Deficiency, Excess, and [sounds], I dare ask for the method. (Humans inherit Heaven and Earth Yin and Yang Qi to form this body, thus combining with Heaven and Earth Qi to form the Nine Pulses. Dividing into Nine Regions corresponds the body shape to the Nine Regions. Separating into Four Seasons: Left foot corresponds to Start of Spring, left hypochondrium to Spring Equinox, left hand to Start of Summer, chest/throat/head to Summer Solstice, right hand to Start of Autumn, right hypochondrium to Autumn Equinox, right foot to Start of Winter, waist/sacrum/lower orifices to Winter Solstice. Moon size and sun length refer to climatic盈虚 (fullness and emptiness). Humans and all things share this Qi, incalculable. Deficiency, Excess, and [sounds] are known through the subtlety of the sounds. Wishing to emulate Heaven and Earth as methods for acupuncture, I dare ask for the formula.)
Qibo said: Wood is felled by Metal; Fire is extinguished by Water; Earth is penetrated by Wood; Metal is deficient by Fire; Water is cut off by Earth. All things are thus, inexhaustible. (Bogao said the way of needles and stones requires first determining the Five Zang organs and preparing the Nine Pulses before storing the needle. However, the Qi of the Five Zang and Five Elements has mutual overcoming and succession, which must be known. Wood overcome by Metal is felled; Fire overcome by Water is extinguished; Metal overcome by Fire is deficient; Water overcome by Earth is cut off. This is harm caused by the overcoming Qi. Earth penetrated by Wood is accessed; this is control and transformation by the overcome Qi. The logic of all things is thus, inexhaustible.)
Therefore, there are five principles of acupuncture that can be displayed under Heaven. Common people share leftover food and do not know them. ("Gong" is the same as "Gong" (supply). Qianshou refers to the common people. Displaying under Heaven means establishing the *Zhen Jing* (Classic of Acupuncture) for others, while common people only till fields to pay taxes and have surplus grain for support; they know nothing of the way of acupuncture. The *Zhen Jing* says: "I nourish ten thousand people, feed the common folk, and collect their taxes. I pity their insufficiency and illnesses, and wish to help with small needles to unblock their meridians.")
First is "Treating Spirit" (Zhi Shen). (Spirit focuses on the finest details; attention is on the patient; spirit must not wander; know the survival or death of the disease.)
Second is "Knowing Health Preservation" (Zhi Yangshen). (With a deficient body encountering deficient Heaven, two deficiencies interacting, Qi reaches the bones; entering, it injures the Five Zang. Thus, one must know the warmth/cold of days, the waxing/waning of moons, and the floating/sinking of Four Seasons Qi, adjusting the body accordingly. The practitioner waits for the opportunity to save, avoiding injury.)
Third is "Knowing Poisons are True" (Zhi Du Yao Wei Zhen). (Poisons are used to attack pathogens. If not truly understood and used improperly, they damage healthy Qi. Hence Huangdi said: "I wish to avoid poisoning patients; I wish to use fine needles to unblock meridians and regulate blood and Qi.")
Fourth is "Regulating the Size of Bian Stones" (Zhi Bianshi Xiaoda). (In ancient times, without smelting, bian stones were used as needles, made in various sizes according to the disease. Later, Nine Needles were created to replace bian stones. The classic states: "Small has no interior, large has no exterior." Generally, treating exterior conditions uses smaller needles; treating interior conditions uses larger ones.)
Fifth is "Diagnosing Zang-Fu, Blood, and Qi" (Zhi Zangfu Xueqi Zhi Zhen). (Fu are Yang, Zang are Yin; Qi is Yang, Blood is Yin. Humans have form, inseparable from Yin and Yang. Thus, one must first know the Deficiency and Excess of Zang-Fu, Blood, and Qi before applying needles.)
When these five methods are established, each has its priority. (Meaning: In ancient times, these five methods were established, each with appropriate priorities.) Current practitioners of the late era treat Deficiency with Excess methods and Fullness with Draining methods; these are known to all craftsmen. (Only knowing how to drain excess and tonify deficiency; this is known only to crude practitioners.) As for emulating Heaven and Earth, moving in response, harmonizing is like an echo, following is like a shadow. The Dao has no ghosts or spirits; it comes and goes alone. Emulating Heaven and Earth requires waiting for the Sun, Moon, stars, and the Qi of the Four Seasons and Eight Rectifications, using needles in response to Qi. This is harmonizing blood and Qi according to the time of Heaven and Earth. Welcoming and following, harmonizing with intent, like responding to sound, like shadow following form, mastering the technique, achieving effects like magic, with unique insights into separation, joining, entry, and exit, unseen by the crowd. Xu Gongxia said: Coming is Yang, going is Yin. Ghosts and spirits are the Qi of Yin and Yang. The Dao is pure unity, seemingly without ghosts/spirits. Zhu Xi said: Ghosts and spirits are the functions of Heaven and Earth, traces of creation.
Huangdi said: I wish to hear this Dao. Qibo said: The truth of all acupuncture lies first in Treating Spirit. (Truth is true and without deceit. Spirit is that which cannot be measured by Yin and Yang. Meaning: Although acupuncture involves Yin/Yang and Deficiency/Excess distinctions, it must first return to Treating Spirit.)
The Five Zang are determined. (All acupuncture ends in beginning and ending; clearly knowing beginning and ending, the Five Zang are the record, Yin and Yang are fixed.)
The Nine Pulses are prepared, then the needle is stored. (Knowing the pulse locations of the Three Parts and Nine Pulses, then storing the needle to treat.)
Many pulses are not seen, many ominous signs are not heard; external and internal correspond, form is not prioritized. (According to the *Jiu Zhen Shi Er Yuan Pian*: Skin, flesh, sinews, and vessels have specific locations; diseases have specific suitability; forms differ, each suited to its need. Taking five pulses leads to death, taking three pulses... Thus, many pulses are not seen, many ominous signs are not heard, meaning one should not take indiscriminately. Zang organs are internal; skin, flesh, sinews, vessels are external. Correspondence between external and internal values obtaining Spirit, not prioritizing form. This means superior practitioners guard Spirit, crude practitioners guard form.)
One may play with coming and going, then apply to humans. (Meaning: Knowing the Way of the Mechanism, then applying to humans. The *Jiu Zhen Shi Er Yuan Pian* states: Crude practitioners guard gates, superior practitioners guard mechanisms. The movement of the mechanism does not leave its void. The mechanism in the void is pure and subtle. Its arrival cannot be met prematurely; its departure cannot be chased. One who knows the Way of the Mechanism cannot be delayed by a hair. One who does not know the Way of the Mechanism, striking yields no response. Knowing coming and going, set the timing.)
Humans have Deficiency and Excess; do not approach the Five Deficiencies, do not distance from the Five Excesses. (Five Deficiencies are the depletion of Essence and Qi of the Five Zang. Five Excesses are the abundance of pathogenic Qi in the Five Pulses. Practitioners observe the patient's state to know the survival or loss of Spirit, Soul, Ethereal Soul, Corporeal Soul, and Will. If these five are injured, needles cannot treat; hence, do not approach Five Deficiencies. For pathogenic excess, urgently take and drain; hence, do not distance from Five Excesses.)
When the moment to insert arrives, there is not enough time for a blink. (" " pronounced 'shun', same as 'shun' (blink). The subtlety of needling lies in slowness or speed. Knowing it is time to take, like triggering a mechanism, leaving no room for a blink.)
Hand movements are focused; the needle is bright and even. (Movement refers to using the needle. Focus means concentration. Bright means clean/shining. Even means uniform.)
Quietly intend and view the meaning; observe the change of arrival. (Arrival means reaching. Quiet the mind, view the meaning of the needle, to observe the change of Qi arrival.)
This is called "Mingming," invisible to form. (Mingming means invisible to sight. Meaning: Form, Qi, Ying, and Wei do not manifest externally, but the practitioner knows alone.)
See them gathering like crows, see them thriving like millet; follow their flight, do not know who they are. (Zhang Jiebin said: This describes the imagery of needling. 'Wuwu' means Qi arriving gathers like crows. 'Jiji' means Qi flourishing thrives like millet. 'Cong jian qi fei' means Qi coming and going flies like crows. Yet these are something from nothing, unknown who causes them.)
Still as a drawn crossbow, rising like releasing a trigger. (Wang Bing said: Before blood and Qi respond to the needle, they lie still as a horizontal crossbow. When responding to the needle, they rise swiftly like a released trigger.)
Huangdi said: How is it Deficiency? How is it Excess? (Asking again about treating Deficiency and Excess.)
Qibo said: Tonifying Deficiency requires making it Excess; Sedating Excess requires making it Deficiency. (Meaning: Tonifying Deficiency requires waiting for Qi arrival to become solid; Sedating Excess requires waiting for Qi release to become empty.)
When Jing Qi has arrived, guard it carefully and do not lose it. Depth and shallowness depend on your intention; far and near are consistent. Be like standing at the edge of an abyss; hold the hand like grasping a tiger; let the Spirit not be distracted by other things. (According to the *Zhen Jie Lun*: To make Excess Deficient, retain the needle until Yin Qi arrives abundantly, then remove. To make Deficient Excess, wait until Yang Qi arrives abundantly, the needle feels hot, then remove. "Guard carefully when Jing Qi arrives" means do not change. "Depth/shallowness in intention" means knowing internal/external disease. "Far/near consistent" means depth/shallowness cues are equal. "Like an abyss" means not being negligent. "Like holding a tiger" means desiring strength. "Spirit not distracted" means quietly observing the patient, not looking left or right.)