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Zhenjie (Explanation of Needling) explains the needling methods mentioned in *Lingshu* (Spiritual Pivot) and *Suwen* (Basic Questions). The method of needling begins with "One" and ends with "Nine," corresponding to Heaven and Earth above, and harmonizing with the human body below. Therefore, the key to treating deficiency and excess lies in the exquisite efficacy of the Nine Needles (*Jiu Zhen*). This is why the Yellow Emperor first asks for an explanation of the Nine Needles and the principles of deficiency and excess, which serves as the theme of this chapter, *Zhenjie*.

The Yellow Emperor asked: I wish to hear the explanation of the Nine Needles and the principles of deficiency and excess.

The methods of needling do not go beyond the application of the Nine Needles, and the use of the Nine Needles must be based on the patterns of deficiency and excess. Thus, one wishes to hear the explanation of the Nine Needles and the principles of deficiency and excess.

Qibo replied: When needling a deficiency pattern to make it solid (Ci Xu Ze Shi Zhi), there is a sensation of heat under the needle. Heat arises when Qi becomes solid.

The chapter *Jiu Zhen Er Shi Yuan* (Nine Needles and Twelve Source Points) states: "For all who use needles, if there is deficiency, make it solid." Therefore, it clarifies that "needling deficiency to make it solid" involves waiting for the gathering of Qi, where a sensation of heat appears under the needle. Only when Qi gathers and becomes solid will there be a sensation of heat under the needle.

When a fullness pattern is drained (Man Er Xie Zhi), there is a sensation of cold under the needle. Cold arises when Qi becomes deficient.

It also says, "If there is fullness, drain it." Therefore, it clarifies that "draining fullness" involves waiting for the gathering and subsequent dispersion of Qi, where a sensation of cold appears under the needle. Only when Qi disperses and turns into a state of deficiency will there be a sensation of cold.

When stagnated and old blood is removed (Wen Chen Ze Chu Zhi), evil blood is expelled.

It also says, "Remove stagnated and old blood." Therefore, it clarifies that "removing stagnated and old blood" means expelling accumulated stagnant evil blood.

When pathogenic factors are excessive and need to be reduced (Xie Sheng Ze Xu Zhi), do not press the needle hole upon withdrawal.

It also says, "When pathogenic factors are excessive, reduce them." Therefore, it clarifies that "reducing when pathogenic factors are excessive" means that upon withdrawing the needle, allow the pathogens to escape outward with the needle, without pressing the needle hole.

Withdrawing slowly and pressing quickly makes deficiency turn to excess (Xu Er Ji, Ze Shi Zhe): withdraw the needle slowly, but press the needle hole quickly.

The text *Da Yao* states: "Withdraw slowly and press quickly, and deficiency will become solid." Therefore, it clarifies that "withdrawing slowly and pressing quickly makes deficiency solid": after obtaining Deqi (arrival of Qi), withdraw the needle slowly. As soon as the needle leaves the acupoint, press the hole quickly. This is the method of "withdraw slowly and press quickly" to tonify deficiency and make it solid.

Withdrawing quickly and pressing slowly makes excess turn to deficiency (Ji Er Chu, Ze Xu Zhe): withdraw the needle quickly, but press the needle hole slowly.

It also says, "Withdraw quickly and press slowly, and excess will become deficient." Therefore, it clarifies that "withdrawing quickly and pressing slowly makes excess deficient": after obtaining Deqi, withdraw the needle quickly. After the needle has left the acupoint, press the hole slowly. This is the method of "withdraw quickly and press slowly" to sedate excess and make it deficient.

Regarding the distinction between excess and deficiency, it lies in the quantity of cold or warm Qi under the needle. The sensation of "having or not having" (Ruo You Ruo Wu) is difficult to perceive if one is hasty.

The old version read "Ruo Wu Ruo You" (as if absent then present), now corrected to "Ruo You Ruo Wu" (as if present then absent). It also says, "Speaking of excess and deficiency, as if present then absent." Therefore, it clarifies that regarding excess and deficiency: cold under the needle with little Qi indicates deficiency; warm under the needle with abundant Qi indicates excess. This refers to the varying amounts of cold and warm Qi. The sensation of "as if present then absent" requires maintaining tranquility to await the arrival of Qi. If one is restless and hasty, the sensation cannot be known accurately.

Observing what comes before and after allows one to know the sequence of the disease.

It also says, "Observe what comes before and after, as if present then absent." Therefore, it clarifies that "observing what comes before and after" means that treatment has a sequence. Knowing this enables cure; thus, one must understand the sequence of the disease.

Treating deficiency or excess requires the practitioner not to lose the correct method. Feeling as if one has gained something yet lost something else indicates deviation from the method.

It also says, "Treating deficiency or excess, feeling as if gained then lost." Therefore, it clarifies that for treating deficiency and excess: tonify deficiency, sedate excess. The practitioner must not lose the methods of tonification and sedation. Feeling as if gained then lost implies having no firm conviction, deviating from the methods of tonification and sedation.

The key to regulating deficiency and excess, and why the Nine Needles are most exquisite, is that each has its specific suitability.

"For" (Wei) is pronounced with the departing tone. It also says, "The key to deficiency and excess, the Nine Needles are most exquisite." Therefore, it clarifies that the reason the Nine Needles are most exquisite for regulating deficiency and excess is that each needle has specific indications: Chan Zhen (Pointed Needle) drains Yang Qi; Yuan Zhen (Round Needle) drains Qi between muscles; Di Zhen (Tip-Needle) presses meridians to guide Qi; Feng Zhen (Sharp Needle) treats stubborn diseases; Pi Zhen (Sword Needle) treats large abscesses; Yuan Li Zhen (Round-Sharp Needle) treats sudden Qi stagnation; Hao Zhen (Filiform Needle) treats painful Bi syndrome; Chang Zhen (Long Needle) treats distant Bi syndrome; Da Zhen (Great Needle) drains water from joints. This is because the nine needles each have their appropriate uses.

The timing of tonification and sedation harmonizes with the opening and closing of Qi.

It also says, "The time for tonification and sedation depends on the needle." Therefore, it clarifies that the timing of tonification and sedation: when Qi opens, sedate; when Qi closes, tonify. The tonification and sedation of the needle harmonize with the opening and closing of Qi.

The names of the Nine Needles differ in shape because each needle exhausts its function for specific tonification or sedation needs.

It also says, "The names of the Nine Needles differ in shape." Therefore, it clarifies that the reason the Nine Needles have different names and shapes is that Chan Zhen, Yuan Zhen, Di Zhen, Feng Zhen, Pi Zhen, Yuan Li Zhen, Hao Zhen, Chang Zhen, and Da Zhen have different shapes, each designed to maximize its utility for specific tonification or sedation purposes. The above explains the statements from *Jiu Zhen Er Shi Yuan*.

To treat an excess pattern and make it deficient, retain the needle until Yin Qi arrives abundantly, then remove it. To treat a deficiency pattern and make it solid, wait until Yang Qi arrives abundantly and the needle feels hot, then remove it.

*Bao Ming Quan Jiao Lun* (Treatise on Preserving Life and Completing the Corner) states: "Needle deficiency to make it solid, needle excess to make it deficient." Therefore, it clarifies that "treating excess to make it deficient" involves retaining the needle to await Qi, waiting for Yin Qi to arrive abundantly, causing cold under the needle, then removing it. Removing the needle when Yin Qi arrives abundantly is how one makes it deficient. "Treating deficiency to make it solid" involves waiting for Yang Qi to arrive abundantly, causing heat under the needle, then removing it. Removing the needle when Yang Qi arrives abundantly is how one tonifies it.

When Jing Qi (Meridian Qi) has arrived, guard it carefully and do not lose it, meaning do not change your approach.

"Geng" (Change) is pronounced with the level tone. It also says, "Jing Qi has arrived, guard it carefully and do not lose it." Therefore, it clarifies that "when Jing Qi has arrived, guard it carefully and do not lose it" means guarding this Meridian Qi and preventing it from changing.

Depth is determined by intention, knowing whether the disease is internal or external. Distance and proximity are treated equally in terms of awaiting Qi.

It also says, "Depth is in the mind, distance and proximity seem one." Therefore, it clarifies that "depth is in the mind" means deep needling for internal diseases and shallow needling for external diseases, determining depth based on the location of the disease. "Distance and proximity seem one" means deep needling reaches far, shallow needling reaches near; the method of awaiting Qi is equivalent regardless of depth, hence "awaiting Qi is equal regarding depth."

Like facing a deep abyss, one dares not fall. Like holding a tiger, one desires strength. Spirit should not be distracted by many things, meaning quietly observing the patient without looking left or right.

It also says, "Like facing a deep abyss, like holding a tiger, spirit not distracted by many things." Clarifying "like facing a deep abyss" means being cautious and diligent, daring not to slack off. "Like holding a tiger" means being firm and unafraid, desiring strength. "Spirit not distracted by many things" means clearing the mind to observe the patient, focusing the heart, and not looking left or right. The above explains the statements from *Bao Ming Quan Jiao Lun*.

Meaning without oblique insertion aims for upright and correct needling. One must rectify the patient's Shen (Spirit), aiming to gaze at the patient's eyes to control their Shen, allowing Qi to flow easily.

"Xie" (Evil) is a variant of "Xie" (Oblique/Yi) is pronounced with the departing tone. *Jiu Zhen Er Shi Yuan* states: "Insert straight, do not deviate left or right; spirit focuses on the finest details; attention belongs to the patient." Straight insertion without deviation is "meaning without oblique insertion." Clarifying "meaning without oblique insertion" means the needling method aims for uprightness. Focusing spirit on fine details and attending to the patient is "rectifying Shen." Clarifying "rectifying Shen" means using one's own Shen to rectify the patient's Shen. Thus, gazing at the patient's eyes controls their Shen; once Shen is controlled, Qi flows easily.

"Sanzli" refers to three cun below the knee.

*Ben Shu* (Original Acupoints) states: Three cun below the knee is Ju Xu Shang Lian. Thus, Sanzli is three cun below the knee, i.e., Ju Xu Shang Lian.

"Sufu" refers to the area where lifting the knee reveals the pulse easily.

"Shang" was erroneously printed as "Zhi" in old versions, now corrected. "Fen" is pronounced with the departing tone. *Ben Shu* states: Five cun above the dorsum pedis, in the depression, is the Yuan source point. Thus, Sufu refers to the pulsation of Chongyang. Lifting the knee makes the pulse easy to see.

"Ju Xu" refers to the sole depression when raising the foot outside the fibula.

*Ben Shu* states: Three cun below the knee, three cun outside the fibula. Thus, Ju Xu is the depression between the raised foot and the fibula where the pulse is uniquely felt.

"Xia Lian" refers to the depressed area.

*Ben Shu* states: Three cun below Ju Xu Shang Lian is Ju Xu Xia Lian. Thus, Xia Lian is Xia Ju Xu, the depressed area. The above explains the statements from *Ben Shu* regarding Stomach meridian points.

The Yellow Emperor said: I have heard that the Nine Needles correspond to Heaven, Earth, Four Seasons, and Yin-Yang. I wish to hear the methods so they may be transmitted to future generations as standard practice.

Since Qibo explained the words about the Nine Needles, he repeatedly mentions them. Corresponding to the Four Seasons and Yin-Yang of Heaven and Earth, wishing to hear the corresponding methods to transmit to future generations as the standard of needling.

Qibo said: One Heaven, Two Earth, Three Man, Four Seasons, Five Tones, Six Pitch-pipes, Seven Stars, Eight Winds, Nine Fields—the human body also corresponds to these. Each needle has its suitability, hence called the Nine Needles.

*Lingshu · Jiu Zhen Lun* records Qibo saying: "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." Hence this statement, noting that the human body corresponds to them. Regarding the method of needling, each has its suitability, hence called the Nine Needles. These Nine Needles can be transmitted to future generations as standards.

Human skin corresponds to Heaven.

What is meant by the body corresponding is that human skin wraps the whole body, just as Heaven wraps around the Earth. Thus, human skin corresponds to Heaven.

Human flesh corresponds to Earth.

Human flesh is thick and dense, just as the Earth is broad and deep. Thus, human flesh corresponds to Earth.

Human vessels correspond to Man.

Human vessels follow Heavenly time above and Earthly geography below, just as humans wear Heaven and tread on Earth. Thus, human vessels correspond to Man.

Human tendons correspond to the Seasons.

There are twelve major tendon groups; foot tendons start from toes, hand tendons from fingers. Hands and feet form the four limbs, just as twelve months divide into four seasons. Thus, human tendons correspond to the Seasons.

Human voice corresponds to the Five Tones.

Human voices vary in clarity, turbidity, pitch, and height, just as the Five Tones correspond to the Five Elements. Thus, human voice corresponds to the Five Tones.

Human Yin-Yang combined Qi corresponds to the Six Pitch-pipes.

The three Yin and three Yang meridians of hands and feet, combining Yin and Yang Qi, forming interior-exterior pairs, are like the harmony of Yin and Yang pitch-pipes. Thus, human Yin-Yang combined Qi corresponds to the Six Pitch-pipes.

Human teeth and facial features correspond to the Seven Stars.

Human teeth are arranged neatly, and the face shines brightly, just as stars are bright and arranged. Thus, human teeth and face correspond to the Seven Stars.

Human inhalation and exhalation correspond to the Eight Winds.

Human Qi enters and exits, circulating throughout the body, just as wind moves through the six directions. Thus, human respiration corresponds to the Eight Winds.

Human nine orifices and 365 collaterals correspond to the Nine Fields.

Humans have nine orifices and 365 collaterals throughout the body, just as the Earth has divisions and rivers/mountains/roads. Thus, human nine orifices and 365 collaterals correspond to the Nine Fields. The above elucidates how Heaven, Earth, Man, Four Seasons, Five Tones, Six Pitch-pipes, Seven Stars, Eight Winds, and Nine Fields correspond to the human body.

Therefore, the first needle treats the skin.

What is meant by each needle having its suitability: The first is Chan Zhen (Pointed Needle), which treats the skin.

The second needle treats flesh.

The second is Yuan Zhen (Round Needle), which treats flesh.

The third needle treats vessels.

The third is Di Zhen (Tip-Needle), which treats vessels.

The fourth needle treats tendons.

The fourth is Feng Zhen (Sharp Needle), which treats tendons.

The fifth needle treats bone.

The fifth is Tong Zhen (Blunt-Needle), which treats bone.

The sixth needle regulates Yin and Yang.

The sixth is Yuan Li Zhen (Round-Sharp Needle), primarily regulating Yin and Yang.

The seventh needle benefits Essence.

The seventh is Hao Zhen (Filiform Needle), primarily benefiting Essence.

The eighth needle dispels Wind.

The eighth is Chang Zhen (Long Needle), primarily dispelling Wind.

The ninth needle opens the nine orifices and removes stagnation in the 365 joints.

The ninth is Da Zhen (Great Needle), primarily opening the nine orifices and removing stagnant Qi in the 365 joints.

This is called having specific masters/functions.

Continuing from the above, this means each needle has its specific suitability. The above elucidates that each of the Nine Needles has its specific suitability.

Human intention corresponds to the Eight Winds.

The Three Powers correspond, transforming infinitely. Thus, extending from correspondence: Human intention is like the unpredictable nature of wind. Thus, human intention corresponds to the Eight Winds.

Human Qi corresponds to Heaven.

Human body Qi is like the ceaseless operation of Heaven. Thus, human Qi corresponds to Heaven.

Human hair, teeth, ears, eyes, and five sounds correspond to the Five Tones and Six Pitch-pipes.

Hair on top, teeth below, two ears, two eyes—positions correspond to the Six Directions, matching the Six Pitch-pipes. The pitch of the five sounds matches the Five Tones.

Human Yin-Yang vessels and Blood-Qi correspond to Earth.

The circulation of Yin-Yang vessels and Blood-Qi in the body is like the scattering and convergence of Earth's terrain. Thus, human Yin-Yang vessels and Blood-Qi correspond to Earth.

Human Liver corresponds to the Eyes.

Old versions erroneously included a "nine"; moved here as a stray character. The five Zang organs externally connect to the nine orifices. Thus, the Liver corresponds to the two eyes. There may be missing text here. This illustrates that the way of needling the human body penetrates the Three Powers and harmonizes with the Yin-Yang of Heaven and Earth.

[Here follows a passage of corrupted text, noted by Wang Bing as:]

Wang Bing stated: "These one hundred and twenty-four characters are worm-eaten and rotten text, with incomplete meaning and logic, impossible to investigate. Since it is an ancient book, it is recorded temporarily to preserve it for those who possess the original later." I believe that *Suwen* discusses the principles of Heaven-Man and Luck, the convergence of meridians and acupoints, digestion and excretion, and the circulation of Blood and Qi. Only a sage born with knowledge, who established the supreme foundation, could articulate these truths. Observing this worm-eaten text, preserved rather than deleted, confirms that *Suwen* was indeed transmitted from Xuanyuan and Qibo without error. Unfortunately, later scholars failed to explore deeply, wrongly suspecting the book was not from antiquity but written during the Warring States period. Yet, no one in the Warring States period was known to be as sagely as the Yellow Emperor. If someone were as sagely as the Yellow Emperor, why would they not establish their own name and lineage, instead of feigning dialogue with Xuanyuan and Qibo and deliberately obscuring the meaning? Wang Shuhe of the Western Jin Dynasty compiled Zhang Zhongjing’s *Shanghan Lun* with little understanding, yet appended his own preface as Volume Two. Who was he to willingly obscure himself? If one claims a Warring States person could write such theories, that person would also be a sage. If one claims the book originated in antiquity and was later embellished, the rotten text would surely have been deleted. Kong Anguo, in his preface to *Shangshu*, stated: The books of Fuxi, Shennong, and the Yellow Emperor are called the *San Fen* (Three Tombs), speaking of the Great Dao. Lin Yi of the Song Dynasty, in his preface to *Suwen*, stated: The most profound and subtle Dao, passed to the lowest and shallowest people, is fortunate if it does not perish. From this, we see that later scholars, ignorant of the *San Fen*, made shallow and baseless suspicions. Is this not fitting?