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Huangdi asked, "I wish to hear the explanation of the Nine Needles and the principles of deficiency and excess." (Note: The first chapter of *Zhen Jing* discusses the principles of deficiency and excess regarding the Nine Needles, but there are meanings not fully explained in *Xiao Zhen Jie*. Therefore, the Emperor asks this question again.)

Qibo replied, "To tonify deficiency by needling, one waits for warmth under the needle. Warmth indicates that Qi has become full. To drain excess by needling, one waits for coldness under the needle. Coldness indicates that Qi has become deficient. 'Removing stagnation and old blood' refers to evacuating bad blood. ('Wen' sounds like 'Yu'.) What is meant by 'tonifying deficiency' is that when the pulse at the cun kou is deficient, one should tonify it. One waits until Yang Qi arrives vigorously; once warmth is felt under the needle, the needle is removed. This is because warmth signifies Qi fullness. What is meant by 'draining excess' is that when the pulse at the cun kou is excessive, one should sedate it. One waits until Yin Qi arrives vigorously; once coldness is felt under the needle, the needle is removed. This is because coldness signifies Qi deficiency. 'Wen' means accumulation; 'Chen' means long-standing. 'Removing stagnation and old blood' refers to removing blood stasis from the vessels. Since bad blood has accumulated in the collaterals for a long time, it must be removed.) When pathogenic factors are excessive, one should reduce them by withdrawing the needle without pressing the puncture site. (This means that if any meridian has excess, one should sedate the pathogen. Upon withdrawing the needle, do not press the hole, allowing the pathogenic Qi to escape with the needle.) 'Slow withdrawal and rapid pressing' (Xu Er Ji Ze Shi) tonifies; 'Rapid withdrawal and slow pressing' (Ji Er Xu Ze Xu) reduces. ('Slow withdrawal and rapid pressing' means that after obtaining Deqi, withdraw the needle slowly. Once the needle leaves the acupoint, press rapidly to prevent the loss of healthy Qi and thereby tonify. This is the method for tonifying deficiency. 'Rapid withdrawal and slow pressing' means that once the pathogenic Qi has arrived, withdraw the needle rapidly. Once the needle leaves the acupoint, press slowly to allow the pathogenic excess to escape and thus reduce it. This is the method for reducing excess. This discussion differs from *Xiao Zhen Jie*. *Xiao Zhen Jie* states: 'Slow withdrawal and rapid pressing' means slow insertion and rapid withdrawal; 'Rapid withdrawal and slow pressing' means rapid insertion and slow withdrawal. This distinguishes speed based on insertion and withdrawal. The 'speed' mentioned in this chapter refers to the speed of withdrawal and pressing. It is named *Zhen Jie* (Explanation of Needling) to explain the未尽 (unfinished) aspects of *Xiao Zhen Jie*. The subtlety of needling lies in slowness, speed, and tempo, and both texts exhaust their respective profundities. This is what is meant by 'following and opposing, harmonizing with intention,' completing the Dao of Needling.) When discussing 'excess and deficiency,' it refers to the degree of cold/warmth and the amount of Qi sensation. (By 'excess and deficiency,' it means that coldness under the needle with weak Qi sensation indicates deficiency, as pathogens have departed; warmth under the needle with strong Qi sensation indicates excess/fullness, as healthy Qi has recovered.) 'As if present, as if absent' means the arrival of Qi is difficult to discern precisely. (The fluctuation of Qi between deficiency and excess is subtle. One must calmly guard the Qi; rushing makes it impossible to perceive.) 'Observing sequence' means understanding the chronological order of the disease. (Diseases have root (Ben) and branch (Biao). The primary disease is the root; the secondary is the branch. Treatment may succeed by addressing the branch or the root. Thus, one must know the sequence of the disease: treat those that should be treated later last, and those that should be treated first first.) 'Treating deficiency and excess' requires the physician not to lose the correct method. If the sensation is 'as if gained, as if lost,' it indicates deviation from the method. (Tonify deficiency, sedate excess. The methods of tonification and sedation must be adhered to strictly. Feeling as if one has gained and lost simultaneously implies losing the correct technique.) The key to treating deficiency and excess lies in the Nine Needles, which are most excellent because each is suited for specific indications. Applications of the Nine Needles: Chan Needle (Cang Needle) for heat in the head and body; Yuan Needle (Round Needle) for Qi in the intermuscular spaces; Di Needle (Beak Needle) for expelling Qi and pathogens; Feng Needle (Sharp Needle) for abscesses and bleeding; Pi Needle (Sword Needle) for large abscesses, draining pus and clearing heat; Yuanli Needle (Round-Sharp Needle) for regulating Yin-Yang and treating paralysis/obstruction; Hao Needle (Filiform Needle) for cold-heat pain and obstruction; Chang Needle (Long Needle) for deep pathogens and distant obstructions; Da Needle (Large Needle) for Qi stagnation in joints. Each is suited for its specific indication.) 'The timing of tonification and sedation' harmonizes with the opening and closing of Qi. (Qi arriving is called 'Opening'; one can oppose it to sedate. Qi departing is called 'Closing'; one can follow it to tonify. The timing of tonification and sedation aligns with Qi's opening and closing. Hence, 'To sedate excess, needle its arrival; to tonify deficiency, needle its departure.') 'The names of the needles differ in shape' because each shape fulfills a specific tonification or sedation function. (The Nine Needles have distinct names: Cang, Yuan, Di, Feng, Pi, Yuanli, Hao, Chang, Da. Their shapes vary in size and length, designed to fulfill their respective therapeutic roles.) 'When sedating excess, retain the needle until it becomes deficient': remove the needle when Yin Qi arrives vigorously. (Retaining the needle allows waiting for Qi. When Yin Qi arrives, coldness is felt under the needle; Yang Qi retreats, and excess transforms into deficiency. 'When tonifying deficiency, retain the needle until it becomes full': remove the needle when Yang Qi arrives vigorously and warmth is felt. Healthy Qi recovers, and deficiency transforms into fullness. In both cases, wait for Qi arrival before removing the needle.) 'Once Jing Qi has arrived, guard it carefully and do not lose it' means do not change the manipulation. (Once Deqi is obtained, guard it carefully without altering the sensation.) 'Depth and shallowness depend on intent' means knowing whether the disease is internal or external. ('Intent' refers to mental focus. Superficial diseases require shallow needling; deep diseases require deep needling. One must focus on the patient to determine the appropriate depth.) 'Near and far are uniform' means the criteria for awaiting Qi are the same regardless of depth. (Whether needling is shallow or deep, the goal is always Deqi; thus, the standard for awaiting Qi is identical.) 'Like standing at the edge of an abyss' means being vigilant and not negligent. (During needling, extreme caution is required.) 'Hand like holding a tiger' means maintaining firmness and strength. (Holding the needle like a tiger ensures stability and lack of fear.) 'Spirit not distracted by myriad things' means calmly observing the patient without looking left or right. (The essence of needling is guarding the Spirit. Calmly observe the patient to await Qi. Do not look around, lest you disturb your own Spirit. Note: *Xiao Zhen Jie* says 'Guarding the Spirit' refers to monitoring the surplus or deficit of Blood and Qi for tonification/sedation. This chapter first discusses guarding one's own Spirit to harmonize with the patient's Spirit. 'Spirit! Spirit! You hear not with ears, shining alone clearly, like wind blowing clouds away.') 'Needle downward without deviation' means intending to insert the needle upright and correctly. (The principle of needling forbids deviation; thus, one must be upright.) 'Must rectify the patient's Spirit' means gazing at the patient's eyes to control their Spirit, facilitating the movement of Qi. ('Rectifying the Spirit' stabilizes the patient's mind. Gaze at the patient's eyes to prevent distraction, focusing their Spirit so that Qi moves easily. Note: The first half of these sentences matches *Jiu Zhen Er Shi Er Pian*; the second half differs from *Xiao Zhen Jie*. This re-explains the principles of deficiency/excess in the Nine Needles to supplement unfinished meanings.) Regarding 'Sanli': it is three cun below the knee. 'Fu' refers to the area where lifting the knee makes it visible. 'Juxu' refers to the depression formed when raising the foot. 'Xialian' refers to the depressed area. (Sanli is three cun below the knee. 'Fu' refers to the Chongyang pulse on the dorsum of the foot. Three cun below Sanli is Shangjuxu; another three cun below is Xiajuxu. From Sanli through Shangjuxu and Xiajuxu to the pulsating Chongyang on the dorsum, all belong to the Foot-Yangming Stomach Meridian. Specifically citing this meridian explains that needling awaits Qi from the Ying and Wei emanating from Yangming. Thus, *Zhen Jing* states: 'The class of using needles lies in regulating Qi. Qi accumulates in the Stomach to circulate Ying and Wei.' It also states: 'The Stomach is the Sea of Water and Grain and Source of Qi and Blood. As the Sea generates clouds and Qi across the world, the Qi and Blood emanating from the Stomach flow through the Jing-Luo. The Jing-Luo are the great collaterals of the Zang-Fu.' Simply opposing and seizing (sedating) can be done. However, if opposing/seizing is too excessive, it harms life. Taking Qi from Yangming can also cut off life. Thus, this point is specifically cited to warn people against error. Lu Lianghou said: *Zhen Jing* states: 'Opposing Wuli stops midway.' *Ben Jing* states: 'Sanli is three cun below the knee.' Both Wuli and Sanli are Yangming points, but one must first determine the Foot meridians connecting to the Hand meridians.) Huangdi said, "I have heard that the Nine Needles correspond to Heaven, Earth, the Four Seasons, and Yin-Yang. I wish to hear the methodology so it may be passed down as a constant practice." Qibo said, "One corresponds to Heaven, Two to Earth, Three to Man, Four to Seasons, Five to Tones, Six to Pitch-pipes, Seven to Stars, Eight to Winds, Nine to Fields. The human body also corresponds to these. Each needle has its specific suitability, hence the name Nine Needles." (The correspondence of the Nine Needles was detailed in *Zhen Jing*, hence the Emperor's query. However, the correspondence to the human body and the methods of use had further explanations needed. Thus, he asked for the methodology to establish a constant law. Therefore, Qibo's answer differs significantly from *Zhen Jing*. Later students should integrate both to complete the Dao of Needling, establishing a constant law.) Human skin corresponds to Heaven. (One is Heaven. Heaven is Yang. Among the Zang organs, Lung corresponds to Heaven. Lung is the canopy of the Zang-Fu. Skin is the exterior association of Lung and belongs to Human Yang. Thus, human skin corresponds to Heaven.) Human flesh corresponds to Earth. (Two is Earth. Humans correspond to Earth through flesh. Thus, human flesh corresponds to Earth.) Human vessels correspond to Man. (Three is Man. Humans survive through blood vessels. Thus, human vessels correspond to Man. Note: These three align with the theory in *Zhen Jing*, representing the unchanging Dao of Heaven, Earth, and Man.) Human tendons correspond to Time. (Four corresponds to Seasons. Seasonal Qi converges in early Spring. Tendons are generated by Spring Yang and Wood (Jia-Mu). Thus, human tendons correspond to Time.) Human voice corresponds to Tones. (Human vocalization encompasses the Five Tones.) Human Yin-Yang combined Qi corresponds to Pitch-pipes. ('Combined Qi' refers to the six Fu and six Zang organs, where Yin and Yang combine to form six. This corresponds to the Six Pitch-pipes via the combination of Six Qi. Lu Lianghou noted: Pitch-pipes correspond to twelve months; Six Qi correspond to twelve meridians. They can be divided or combined. Combined, they form six, hence 'Combined Qi corresponds to Pitch-pipes'.) Human teeth, face, and eyes correspond to Stars. (Seven corresponds to Stars. The human face has seven orifices, corresponding to the Seven Stars. *Ling Shu* states: 'Heaven has constellations; humans have teeth.') Human inhalation and exhalation correspond to Winds. (The circulation of Qi throughout the body is like Wind pervading the universe.) Human nine orifices and 365 collaterals correspond to Fields. (*Yin Yang Ying Xiang Da Lun* states: 'Earth has Nine Fields; humans have nine orifices.' Nine Fields refer to the divisions of the Nine Provinces. The 365 collaterals of humans are like rivers flowing into the Nine Provinces.) Therefore, the first needle penetrates the skin, the second the flesh, the third the vessels, the fourth the tendons, the fifth the bone, the sixth regulates Yin-Yang, the seventh benefits Essence, the eighth eliminates Wind, and the ninth opens the nine orifices and eliminates the 365 joint nodes. This is called 'each having its specific dominion.' (Needles 1-5 indicate the sequence of penetrating physical layers. Voice originates from Kidney, hence the fifth needle targets bone. Yin-Yang Qi divides into Three Yin and Three Yang, hence the sixth regulates Yin-Yang. Yin Essence is prone to damage, hence it needs benefitting. Eight Winds are pathogens, hence they need eliminating. The intersections of joints, the 365 meetings, are where collaterals seep into joints. Thus, blocked orifices/joints are opened, and excess is removed. This defines the specific dominion of the Nine Needles. The Sage established the numbers of Heaven and Earth: One multiplied by nine creates Nine Fields. Nine multiplied by nine yields eighty-one, initiating the number of Huangzhong. Needles correspond to numbers. In the Dao of Nine Needles, One contains Nine; 9x9=81 corresponds to pitch-pipe numbers. To say one needle only affects skin and six only regulate Qi would be to misunderstand needling.) Human intention corresponds to Eight Winds. (Eight Winds are unpredictable, just as human intentions change.) Human Qi corresponds to Heaven. (Heaven's motion is ceaseless, just as human Qi circulates.) Human hair, teeth, ears, eyes, and five sounds correspond to Five Tones and Six Pitch-pipes. (Hair, teeth, ears, and eyes constitute six items; teeth also represent the number 6x6. Hair count is incalculable. Pitch-pipe numbers, extended, reach thousands and beyond, becoming incalculable. This reiterates the infinite variation in the correspondence between Heaven, Earth, and Man.) Human Yin-Yang vessels, Blood, and Qi correspond to Earth. (Earth has twelve major waters; humans have twelve main meridians. Water flows along the earth; vessels follow Qi.) Human Liver and Eyes correspond to Nine. (Liver opens into the eyes, one of the nine orifices. 'One to Nine' implies 9x9=81.) Nine Orifices and 365 [points]. (*Liu Jie Zang Xiang Lun* states: 'Heaven uses 6x6 solar terms to complete a year. Humans use 9x9 to organize, counting 365 joints.' This means humans have 365 acupoints in main meridians, 365 in Sun collaterals, 365 in Xi-Gu spaces, and 365 joint intersections. All connect externally to the nine orifices and internally to the nine Zang organs.) 'One by Man observes movement/stillness; Two by Heaven observes five colors; Seven Stars respond to observe hair/nails/luster; Five Tones by One observe Gong-Shang-Jue-Zhi-Yu; Six Pitch-pipes respond to surplus/deficiency; Two by Earth observe high/low surplus; Nine Fields by one Joint-Shu respond to blocked joints; Three by Man varies to observe teeth/drainage/blood abundance/scarcity; Ten parts Tone variation; Five parts observe slack/tightness; Six parts deficiency; Three parts cold joints; Ninth part Four Seasons observe human cold/warm/dry/damp annually; Observe opposites; Four Directions each provide explanations.' (Wang Bing stated: These 124 characters are damaged text with incomplete meaning, irretrievable. Ancient books preserve them for future scholars with better versions. Wang Bing was a Tang official who annotated *Su Wen* at over 80 years old. Over a millennium since Tang, more text has been lost. Lu Lianghou noted: Including 'Nine Orifices 365', some phrases remain intelligible, but damage prevents transcription. This also appears in *Tai Su* Vol. 19, where Yang notes sentence structure is hard to divide.)