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Ba Zheng (Eight Correct Directions) refers to the proper positions corresponding to the eight directions of Heaven and Earth. The Ba Zheng of Heaven are the Sun, Moon, Stars, and Constellations. The Ba Zheng of Earth are the four cardinal directions (East, South, West, North) and the four intercardinal directions (Southeast, Southwest, Northeast, Northwest). By integrating human physiology with the Four Seasons and the movements of Heaven and Earth, and utilizing the principles of Yin-Yang deficiency and excess as methods for acupuncture, its subtlety lies in independent comprehension, independent perception, and independent clarity; thus it is called "Ba Zheng Shen Ming" (Eight Correct Directions and Divine Illumination).

Huang Di asked: In the practice of acupuncture, there must be laws and principles. What laws and principles should be followed now?

Fu (Service/Practice) refers to the work undertaken. As stated in the previous chapter: "The true essence of all needling lies first in regulating Shen (Spirit/Mind)." Although regulating Shen is essential, there must also be laws and principles to guide the practice of acupuncture, which is why Huang Di posed this question.

Qi Bo replied: One should model oneself after Heaven and follow the patterns of Earth, harmonizing with the Tian Guang (Heavenly Light, i.e., Sun, Moon, Stars, and Constellations).

Tian Guang refers to the Sun, Moon, Stars, and Constellations. The way of acupuncture involves modeling after Heavenly timing above, following geographical patterns below, and further combining these with the changes of the Sun, Moon, and Stars to establish one's principles.

Huang Di said: I wish to hear this in full.

Modeling after Heaven, following Earth, and harmonizing with Heavenly Light—I wish to hear everything you have to say.

Qi Bo said: Generally, the method of needling requires observing the movements of the Sun, Moon, Stars, and Constellations, as well as the Qi of the Four Seasons and the Eight Correct Directions. One should only perform needling when the atmospheric conditions are stable.

"Harmonizing with Tian Guang" means that generally, the method of needling requires observing the Sun, Moon, Stars, and Constellations. "Modeling after Heaven" means observing the Qi of the Four Seasons. "Following Earth" means observing the Qi of the Eight Correct Directions. Ding (Stable) refers to tranquility. One should perform needling only when the patient's Qi is tranquil. This constitutes the principle of using acupuncture.

Therefore, when the weather is warm and the sun is bright, human blood flows smoothly, and Wei Qi (Defensive Qi) floats on the surface; thus, blood is easily discharged, and Qi moves readily. When the weather is cold and the sun is obscured, human blood becomes stagnant and sluggish, and Wei Qi sinks inward.

Yi (Easy) is pronounced with the departing tone. Qi (Weeping/Stagnant) is synonymous with Se (Sluggish/Stagnant). Human Blood and Qi correspond upwards to the celestial phenomena. Thus, when the weather is mild and the sunlight is bright, human blood is smooth and Wei Qi floats outward. Nao Ye (Moist Fluids) refers to nourishing and circulating flow. Fu (Floating) refers to moving outward. Because the blood is smooth, it is easily discharged; because Wei Qi is floating, Qi moves readily. If the weather is not mild but cold, and the sunlight is not bright but dim, then human blood becomes stagnant and sluggish, and Wei Qi sinks inward. Stagnant and sluggish means not smooth. Sinking means not floating.

When the moon begins to wax, human Blood and Qi begin to become refined, and Wei Qi begins to circulate; when the moon is full, human Blood and Qi are substantial, and muscles are firm; when the moon wanes to emptiness, muscles diminish, meridians become empty, Wei Qi departs, and only the physical form remains. Therefore, one must regulate Blood and Qi according to the heavenly seasons.

Human Blood and Qi respond not only to the Sun but also to the Moon. When the moon begins to wax (the first day of the lunar month), Wei Qi gathers at Fengfu (GV16), causing Blood and Qi to become refined and Wei Qi to begin circulating. When the moon is full (the fifteenth day of the lunar month), Blood and Qi are abundant, so they are substantial and muscles are firm. When the moon is empty (the last day of the lunar month), Blood and Qi are weak and minute, so muscles diminish, meridians become empty, Wei Qi departs, and the form stands alone. As stated in Shang Han Lun (Treatise on Cold Damage): "Blood is weak, Qi is exhausted, and the pores open." This is the situation described. Therefore, humans should regulate their Blood and Qi according to the changes of heaven and time.

Thus, one should not needle when the weather is cold; when the weather is warm, Qi and Blood will not coagulate; when the moon is waxing, one should not use the reducing method; when the moon is full, one should not use the reinforcing method; when the moon is empty, one should not treat. This is called regulating according to the appropriate time.

Regulating Blood and Qi according to heavenly timing means that one should not needle when it is cold, because cold causes hardness and coagulation, hence no needling; when it is warm, Qi and Blood flow freely, hence no coagulation; when the moon is waxing, one should not reduce, to avoid destroying the newly generated Sheng Qi (Vital Generating Qi); when the moon is full, one should not reinforce, to avoid augmenting what is already excessive; when the moon is empty, one should not treat, because Zheng Qi (Upright Qi) is deficient and unable to expel pathogenic factors. All of these are called regulating according to the appropriate time.

Following the order of Heaven and grasping the times of abundance and deficiency, one observes the movement of shadows to determine position, stands upright, and waits.

Regulating according to time follows the order of Heaven's abundance and deficiency, hence it is said "following the order of Heaven, the times of abundance and deficiency." Yi Guang (Moving Light) refers to the transition from darkness to brightness. Ding Wei (Fixed Position) refers to the sun reaching its zenith and stabilizing. Zheng Li Er Dai (Standing Upright and Waiting) means straightening the body and waiting for the time when both heavenly and human Qi are abundant before performing needling. All of these constitute regulating according to time.

It is said: Using the reducing method when the moon is waxing leads to Zang Organ deficiency; using the reinforcing method when the moon is full causes Blood and Qi to overflow, leaving residual blood in the collaterals, a condition called Chong Shi (Double Excess); treating when the moon is empty disrupts the meridians, causing Yin and Yang to become confused, distinguishing neither True nor Pathogenic factors, allowing pathogens to sink and remain, resulting in external deficiency and internal chaos, thereby giving rise to excessive pathogenic factors.

Chong (Heavy/Double) is pronounced with the level tone. Bie (Distinguish) is pronounced bi. Since one should not reduce when the moon is waxing, using reduction at this time is called Zang deficiency. Since one should not reinforce when the moon is full, using reinforcement at this time causes Blood and Qi to overflow externally and leaves residual blood in the collaterals, called Chong Shi (Double Excess). Since one should not treat when the moon is empty, treating at this time disrupts the meridians. Disrupting meridians confuses Yin and Yang; confusing Yin and Yang fails to distinguish True from Pathogenic; failing to distinguish True from Pathogenic allows Pathogenic Qi to sink internally and remain; if True Qi does not fill, there is external deficiency; if Pathogenic factors clash, there is internal chaos. External deficiency and internal chaos cause excessive pathogenic factors to arise. All of these represent a failure to regulate according to time.

Huang Di asked: How should one observe the Stars and the Eight Correct Directions?

How should one observe the degrees of the stars and the fixed positions of the Eight Correct Directions?

Qi Bo said: The Stars serve to regulate the movement of the Sun and Moon. The Eight Correct Directions serve to observe the Xu Xie (Deficient Pathogens) of the Eight Winds arriving at their proper times. The Four Seasons serve to distinguish the locations of the Qi of Spring, Summer, Autumn, and Winter, allowing for regulation according to time. One should avoid the Xu Xie of the Eight Correct Directions and not offend them.

The movement of the Sun and Moon is guarded by the Stars; thus, the Stars regulate the movement of the Sun and Moon. By regulating the movement of the Sun and Moon, the Stars can be observed. The pathogens of the Eight Winds have positions defined by the Eight Correct Directions; thus, the Eight Correct Directions serve to observe the Xu Xie of the Eight Winds arriving at their proper times. Knowing the pathogens of the Eight Winds allows one to observe the Eight Correct Directions. Heaven has Four Seasons; the Four Seasons distinguish the locations of the Qi of Spring, Summer, Autumn, and Winter. Humans observe this Qi and regulate themselves according to time. The Qi of Spring and Autumn is mild; the Qi of Winter and Summer is cold and hot. Regulating according to time allows one to avoid the Xu Xie of the Eight Correct Directions without offending them.

Using the deficiency of the human body to encounter the deficiency of Heaven, the two deficiencies interact; the Qi reaches the bone, enters the interior, and damages the Five Zang Organs. If a skilled physician observes and rescues at this moment, the damage cannot occur.

Humans contract pathogens due to bodily deficiency. Heaven has pathogens due to heavenly deficiency. Encountering heavenly deficiency with bodily deficiency, the two deficiencies interact; the Qi enters internally to the bone, and entering the bone damages the Five Zang Organs. However, if a skilled physician observes and rescues during the interaction of the two deficiencies, the pathogens cannot enter and damage the Five Zang Organs.

Therefore, it is said: One must not ignore the Tian Ji (Heavenly Taboos).

Ling Shu · Jiu Zhen Lun (Spiritual Pivot · Discussion on Nine Needles) states: "The great taboos are the days when Tai Yi resides, and all Wu and Ji days. Of these nine days, one should skillfully observe the location of the Eight Correct Directions and their dominance over the left, right, upper, and lower parts of the body. If treating a carbuncle or swelling on the body, do not apply treatment on the day corresponding to that location. This is called a Heavenly Taboo Day." Therefore, it is said that Heavenly Taboos must not be ignored. All of the above pertains to the observation of Stars and the Eight Correct Directions.

This section discusses modeling after the Sun, Moon, Stars, Constellations, Four Seasons, and Eight Correct Directions to establish needling methods.

Huang Di said: Excellent. I have heard of modeling after the Stars; I now wish to hear about modeling after the ancients.

In ancient times, diseases were treated with needles. Thus, continuing the meaning of modeling after the Stars from the previous text, he wishes to hear about modeling after the ancients.

Qi Bo said: Those who model after the ancients must first know the Zhen Jing (Classic of Acupuncture).

Huang Di modeled after the ancients and composed the Zhen Jing. The Zhen Jing is the Ling Shu Jing (Spiritual Pivot Classic). In the first chapter of Ling Shu, Huang Di mentions having previously established the Zhen Jing. Therefore, those wishing to model after the ancients must first know the Zhen Jing.

Those who verify in the present and future must first know the cold and warmth of the days, the waxing and waning of the moon, to observe the floating and sinking of Qi, and regulate the body accordingly, observing immediate efficacy.

Modeling after the ancients and knowing the Zhen Jing must yield verification in the present. Verifying in the present means first knowing the cold and warmth of days and the waxing and waning of the moon—for example, winter is cold and summer is warm; the new and full moons are strong, while the dark and crescent moons are weak. Taking October as an example to observe the floating and sinking of the Four Qi: in spring and summer, the Sun and Moon indicate floating Qi; in autumn and winter, they indicate sinking Qi. Regulating the body based on the floating and sinking of the Four Qi allows one to observe immediate efficacy in the body.

Observing the obscure and invisible refers to the fact that the manifestations of Xing Qi (Form Qi), Ying Qi (Nutritive Qi), and Wei Qi (Defensive Qi) do not appear externally, yet the physician knows them alone. By combining the cold and warmth of days, the waxing and waning of the moon, and the floating and sinking of seasonal Qi through comprehensive analysis, the physician often perceives them beforehand. However, these do not manifest externally, hence it is called "Guan Yu Ming Ming" (Observing in the Obscure).

Modeling after the ancients and knowing the Zhen Jing allows one to observe the obscure. Observing the obscure means that the movements of Form Qi, Ying Qi, and Wei Qi do not manifest externally, remaining hidden. Yet the physician knows them alone, which is observable. The reason the physician knows them alone is by combining the cold and warmth of days, the waxing and waning of the moon, and the floating and sinking of seasonal Qi with the human condition for regulation. When the principles of the Sun, Moon, and Four Seasons are understood, the principles of the human body are also understood; thus, the physician often perceives them beforehand. However, the principles are subtle and do not manifest externally, hence it is called "Guan Yu Ming Ming."

One who understands the infinite can transmit [this knowledge] to future generations; thus, this is why physicians differ [from others]. However, since these principles do not manifest externally, ordinary people cannot see them. They have no visible form and no tangible taste, hence they are called Ming Ming (Obscure), appearing like faint spirits.

Jian (See) is pronounced with the departing tone. Modeling after the ancients and knowing the Zhen Jing allows one to understand the infinite. Understanding the infinite means being able to transmit to future generations. Being transmissible to future generations is why physicians are distinguished. However, since these principles do not manifest externally, ordinary people cannot see them; only the physician knows them alone. Precisely because they do not manifest externally, they have no visible form and no tangible taste. Having no visible form and no tangible taste is why they are called Ming Ming, appearing like faint spirits.

Xu Xie (Deficient Pathogens) refers to the pathogenic Qi from the deficient directions of the Eight Correct Directions. Zheng Xie (Correct/Regular Pathogens) refers to situations where the body is fatigued or exerted, sweating opens the Cou Li (pores/skin texture), and one encounters Xu Feng (Deficient Wind). Such pathogens invade the body slightly, so people do not perceive their nature nor see their form.

Zhong (Strike/Infect) is pronounced with the departing tone, same below. Pathogens invading the body include Xu Xie and Zheng Xie. Xu Xie is the pathogenic Qi from the deficient directions of the Eight Correct Directions invading the human body. Zheng Xie occurs when the body is fatigued; exertion causes sweating; sweating opens the Cou Li; opening the Cou Li exposes one to Xu Feng. Unlike the pathogens of the Eight Correct Directions, Zheng Xie invades slightly, so slightly that people do not perceive its nature nor see its form.

Shang Gong (Superior Physicians) rescue at the sprout stage. They must first observe that the Qi of the San Bu Jiu Hou (Three Regions and Nine Palpation Sites) is fully harmonious and not yet defeated before rescuing; thus they are called Shang Gong.

Meng Ya (Sprout) refers to the slightness of disease. Superior physicians treat disease by rescuing at the sprout stage. They must first observe that the Qi of the San Bu Jiu Hou is fully harmonious and intervene while Zheng Qi is not yet defeated; thus they are called Shang Gong.

Xia Gong (Inferior Physicians) rescue after the disease has formed and after it has been defeated. Rescuing after the disease has formed means not recognizing the loss of harmony in the San Bu Jiu Hou, thereby allowing the disease to defeat the body.

If one rescues only after the pathogenic disease has formed and Zheng Qi has been defeated, this is Xia Gong. Rescuing after the disease has formed means not recognizing the disharmony of the San Bu Jiu Hou, leading to the formation of disease. Rescuing after Zheng Qi has been defeated means being defeated by the disease.

Knowing the location means knowing the pulse sites of disease in the San Bu Jiu Hou for diagnosis and treatment; thus it is called guarding the gateways. Although one may not know the nature of the pathogen, one can see its form.

Chu (Location) is pronounced with the departing tone. Xu Xie and Zheng Xie differ in depth. Knowing the location means diagnosing the pulse sites of disease in the San Bu Jiu Hou and regulating them, ensuring the meridians are not damaged and Zheng Qi remains internal; thus it is called guarding the gateways. If one can do this, although one may not know the nature of the pathogen, one can see its form. The text previously stated "not knowing its nature, not seeing its form"; here it says "not knowing its nature" yet knowing its nature, and "not seeing its form" yet seeing the pathogenic form.

Huang Di said: I have heard of reinforcing and reducing methods, but I have not grasped their intent.

Reinforcing Zheng Qi and reducing Pathogenic Qi each have their methods; thus Huang Di asks.

Qi Bo said: Reducing must use Fang (Square/Upright). Fang refers to the time when Qi is just becoming abundant, the moon is just becoming full, the day is just becoming warm, the body is just settled, and the breath is just inhaling. Insert the needle, wait for the inhalation to rotate the needle, then wait for the exhalation to slowly withdraw the needle. Thus it is called "Reducing must use Fang," allowing the Qi to move.

Na (Insert) is pronounced na. To needle for reducing, the thumb retreats backward and the index finger advances forward, making the needle hole square-like; thus reducing must use Fang. Interpreting the meaning of Fang, it refers to the time when Heavenly, Earthly, and Human Qi are just becoming abundant. Heavenly abundance is marked by the moon just being full and the day just being warm. Human abundance is marked by the body just being settled and the breath just inhaling. At inhalation, Qi begins to enter; thus, insert the needle during inhalation, wait for inhalation to rotate the needle, and wait for exhalation (the beginning of Qi exiting) to slowly withdraw the needle. Yin (Withdraw) implies exiting. Thus, reducing must use Fang, waiting for abundant Qi to facilitate its movement.

Reinforcing must use Yuan (Round/Circular). Yuan means moving. Moving means shifting. Needling must strike the Ying (Nutritive) point, and then withdraw the needle during exhalation. Thus, Yuan and Fang do not refer merely to the shape of the needle.

Yuan means circular flexibility. To needle for reinforcing, the thumb advances forward and the index finger retreats backward, making the needle hole round-like; thus reinforcing must use Yuan. Interpreting the meaning of Yuan, it means making Qi flexible and circulating it throughout the body; thus Yuan means moving. Moving means shifting excess and reinforcing deficiency. Deep insertion serves reinforcement; thus, needling must strike the Ying point. Pai (Exhale/Push out) means rotating. Rotating the needle upon exhalation facilitates reinforcement. Thus, Yuan and Fang refer to the flexibility of Qi and its abundance, not merely the square or round shape of the needle.

Therefore, those who nourish Shen must know the leanness and plumpness of the form, and the abundance and deficiency of Ying Qi, Wei Qi, Blood, and Qi. Blood and Qi are the Shen of humans; they must be carefully nourished.

Reducing and reinforcing aim to obtain Shen; thus, those who nourish Shen must know the leanness and plumpness of the form, and the abundance and deficiency of Ying Qi, Wei Qi, Blood, and Qi. Knowing the leanness and plumpness determines the depth of needling; knowing the abundance and deficiency of Ying, Wei, Blood, and Qi determines the application of Yuan and Fang for reinforcing and reducing. From this, we see that Blood and Qi are the Shen of humans and must be carefully nourished.

Huang Di said: Wonderful is this discourse! Integrating human form with the responses of Yin-Yang, Four Seasons, and Deficiency-Excess, in the period of the obscure—except for you, Master, who could comprehend this? Yet you frequently mention Form and Shen. What is Form? What is Shen? I wish to hear this in full.

Shuo (Frequently) is pronounced shuo. Continuing the discussion on knowing Form and nourishing Shen, praising its subtlety, he raises Form and Shen again to ask.

Qi Bo said: Let me speak of Form. Form is visible, yet seemingly obscure. Ask about the patient's illness, search within the meridians, and although it appears clearly before you, palpation yields nothing; not knowing its reality, it is called Form.

Before speaking of Shen, speak of Form. Xing Hu Xing means there is a visible form to depict. Mu Ming Ming means there is no visible form to depict. For the visible form, ask about the illness and search the meridians. For the invisible form, it appears clearly before you, yet palpation yields nothing. Between the visible and invisible, not knowing its reality, it is called Form.

Qing (Reality/Nature) is akin to substance. If one clings to traces to seek form, it is no longer true Form.

Huang Di asked: What is Shen? Qi Bo said: Let me speak of Shen. Shen! Shen! The ears do not hear; the eyes are bright, the heart opens, and the will precedes. There is solitary enlightenment, ineffable in speech. All look, yet I see alone; initially seeming dim, suddenly clear alone, like wind blowing away clouds. Thus it is called Shen.

Shen! Shen! denotes the utmost divinity, surpassing all else. "Ears do not hear" means there is no sound. Although there is no sound, one perceives the eyes brightening, the heart opening, the will preceding, and solitary enlightenment. "Ineffable in speech" means there is no odor. Although there is no odor, one perceives seeing alone among the multitude. "Initially seeming dim" means there is no image. Although there is no image, one perceives solitary clarity, like wind clearing clouds to reveal the blue sky. Having no sound, no odor, and no image, yet achieving solitary enlightenment, solitary vision, and solitary clarity, it is called Shen.

San Bu Jiu Hou (Three Regions and Nine Palpation Sites) serves as the origin. The theories of the Nine Needles need not be retained [as rigid rules].

The method of diagnosing San Bu Jiu Hou, with Form and Shen as the origin, means that the discussions on Tian Ji (Heavenly Taboos) in the Ling Shu's Nine Needles need not be rigidly kept in mind.

This section discusses the way of acupuncture, emphasizing the importance of obtaining Shen. Obtaining Shen allows one to transcend rigid adherence to Form.