黄帝问于岐伯曰。余子万民。养百姓。而收租税。余哀其不给。而属有疾病。（略顿）余欲勿使被毒药。无用砭石。
欲以微针通其经脉。调其血气。营其逆顺出入之会令。可传于后世。必明为之法。令终而不灭。久而不绝。易用难忘为
之经纪。异其章。别其表里。为之终始。令各有形。先立针经。愿闻其情。（以上第一节总冒全篇）岐伯答曰。臣请推而
次之。令有纲纪。始于一终于九焉。请言其道小针之要。易陈而难入粗守形。上守神。神乎神。客在门。未睹其疾。恶
知其原。刺之微。在速迟。粗守关。上守机。机之动。不离其空。空中之机。清静而微。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。要与之期。粗之暗乎。妙哉工独有之。往者为逆。来者为顺。
明知逆顺正行无问逆而夺之。恶得无虚追而济之。恶得无实之迎。随之以意和之。针道毕矣。（以上第二节浑写大意全篇
纲领也观其随手分合舒卷自如笔底纯是灵气往来）凡用针者。虚则实之。满则泄之。宛陈则除之。（宛音义并同郁菀之省
字也）邪胜则虚之。大要曰。徐而疾则实。疾而徐则虚。言实与虚。若有若无。察后与先。若存若亡。为虚与实。若得
若失。虚实之要九针最妙补泻之时以针为之。泻。曰。必持内之。放而出之。排阳得针。邪气得泄。按而引针。是谓内
温。血不得散。气不得出也。（随手带出气字尚在无意之间）补曰。随之。随之意。若妄之。若行若按。如蚊虻止。如留
如还。去如弦绝。令左属右。其气故止。外门以闭。中气乃实。必无留血。急取诛之。持针之道坚者为宝。正指直刺。
无针左右。神在秋毫。属意病者。审视血脉。刺之无殆。方刺之时。必在悬阳。及与两卫。神属勿去。知病存亡。血脉
者在 横居视之独澄切之独坚。（以上第三节紧跟虚实中明用针补泻之法）九针之名各不同形一曰 针。长一寸六分。二
曰员针。长一寸六分。三曰 针。长三寸半。四曰锋针。长一寸六分。五曰铍针。长四寸。广二分半。六曰员利针。长
一寸六分。七曰毫针。长三寸六分。八曰长针。长七寸。九曰大针。长四寸。 针者。头大末锐。去泻阳气。（气字越点
越认真）员针者。针如卵形。揩摩分间。不得伤肌肉。以泻分气。 针者。锋如黍粟之锐。主按脉勿陷。以致其气。锋
针者。刃三隅以发痼疾铍针者。末如剑锋。以取大脓。员利针者。大如 。且员且锐。中身微大。以取暴气。毫针者。
尖如蚊虻喙。静以徐往。微以久留之而养。以取痛痹。长针者。锋利身薄。可以取远痹。大针者。尖如挺。其锋微员。
以泻机关之水也。九针毕矣。（以上第四节叙九针之名数体用也是本题之正面）夫气之在脉也。邪气在上。浊气在中。清
气在下。（至此遂捉住气字不放矣）故针陷脉。则邪气出。针中脉。则浊气出。针大深。则邪气反沉。病益（据小针解二
字是衍）故曰皮肉筋脉。各有所处。病各有所宜。各不同形。各以任其所宜。无实无虚。损不足而益有余是谓甚病病益
甚。取五脉者死。取三脉者 。夺阴者死。夺阳者狂。针害毕矣。刺之而气不至。无问其数刺之。而气至乃去之。勿复
针。针各有所宜。各不同形。各任其所为。刺之要。气至而有效。效之信。若风之吹云。明乎若见苍天。刺之道毕矣。（以
上第五节分两段一叙针害一叙针效九针之义毕矣是前半篇）黄帝曰。愿闻五脏六腑所出之处。岐伯曰。五脏五 五五二
十五 。六腑六 。六六三十六 。经脉十二络脉十五。凡二十七气以上下。所出为井。所溜为荥。所注为 。所行为
经。所入为合。二十七气所行。皆在五 也。节之交。三百六十五会。知其要者。一言而终。不知其要。流散无穷。所
言节者神气之所游行出入也。非皮肉筋骨也。观其色察其目。知其散。复一其形。听其动静。知其邪正。右主推之。左
持而御之。气至而去之。凡将用针必先诊脉视气之。剧易乃可以治也。五脏之气已绝于内。而用针者反实其外是谓重竭。
重竭必死。其死也静。治之者。辄反其气。取腋与膺。五脏之气已绝于外。而用针者。反实其内是谓逆厥。逆厥则必死。
其死也燥。治之者。反取四末。刺之害。中而不去则精泄。（伤于深也）不中而去则致气（伤于浅也不字原误作害深浅之
说详素问刺齐论）精泄则病益甚而 致气则生为痈疡。（以上第六节论针必审气是针与原之交际全篇之中枢也）五脏有六
腑。六腑有十二原。十二原出于四关。四关主治五脏。五脏有疾。当取之十二原。十二原者五脏之所以禀三百六十五节
气味也。五脏有疾也。应出十二原。十二原各有所出。明知其原睹其应而知五脏之害矣。阳中之少阴。肺也。（造句顺逆
有法若云肺者阳中之少阴也文气便不峻）其原出于太渊。太渊二。阳中之太阳。心也。其原出于大陵。大陵二。阴中之
少阳。肝也。其原出于太冲。太冲二。阴中之至阴。脾也。其原出于太白。太白二。阴中之太阴。肾也。其原出于太溪。
太溪二。膏之原。出于鸠尾。鸠尾一。肓之原。出于脖 。脖 一。凡此十二原者。主治五脏六腑之有疾者也。胀取三
阳飧泄取三阴（以上第七节实发十二原亦本题正面也末忽带出治法以起下文经文篇法每多如此）今夫五脏之有疾也。譬
犹刺也。犹污也。犹结也。犹 也。刺虽久犹可拔也。污虽久犹可雪也。结虽久犹可解也。 虽久犹可决也。或言久疾
之不可取者。非其说也。夫善用针者。取其疾也。犹拔刺也。犹雪污也。犹解结也。犹决 也。疾虽久犹可毕也。言不
可治者。未得其术也。（此段本可以数语了之乃故意繁复其词逐句也字着纸欲飞）刺诸热者。如以手探汤。刺寒清者。如
人不欲行。阴有阳疾者。（谓里分有上逆之热邪也）取之下陵三里。正往无殆。气下乃止。不下。复始也疾高而内者取之
阴之陵泉。疾高而外者取之阳之陵泉也。
通篇只重九针。十二原只是带叙。前半笔力坚整自见挺拔。后半笔气清超一往无前。是极酣畅之文。此篇叙九针之
体与其用也。九针之用在于审气之虚实顺逆。而调之。前半每于起笔见峥嵘。后半每于收笔见劲切。
黄帝向岐伯问道：我治理万民，养育百姓，并征收租税。我怜悯他们生活不充裕，且常有疾病。（停顿片刻）我不想让他们遭受毒药的伤害，也不使用砭石治疗。我想用微细的针具来疏通他们的经脉，调和气血，使营卫之气在逆顺出入的交会处正常运行，这套理论可以流传于后世。必须明确制定法则，使其完整而不灭失，持久而不间断，便于使用且不易遗忘，作为管理的纲纪。要区分章节，辨别表里，确立始末，使每种情况都有具体的形态。首先建立《针经》，我希望了解其中的情由。（以上第一节为全篇总起）
岐伯回答说：请让我按次序推演，使其有纲纪，从一数开始，到九数结束。请允许我阐述小针的要领。小针的道理容易陈述却难以深入。粗疏的医生只关注形体表象，高明的医生则注重神气的变化。神妙啊神妙，邪气客居在门户（穴位）。如果未能洞察病情，怎么知道病源呢？针刺的精妙之处，在于速度的快慢。粗疏的医生只守关节部位，高明的医生则把握气机。气机的变动，不离腧穴。腧穴中的气机，清静而细微。邪气刚来时不可迎而泻之，邪气已去时不可追而补之。懂得气机之道的人，分寸不差；不懂气机之道的人，叩击也不会有反应。知道邪正的往来，要把握时机与之相合。粗疏的医生对此昏暗不明，精妙的技艺只有工匠独有。气往者为逆，气来者为顺。明知逆顺，正行无问。逆而夺之，怎么会不虚？追而济之，怎么会不实？迎而随之，以意和之，针刺的道理就完备了。（以上第二节概括大意，是全篇纲领，看其随手分合、舒卷自如，笔底纯是灵气往来）
大凡使用针法，虚证用补法使其充实，实证用泻法使其泄出，瘀血陈积则去除它。（“宛”音义同“郁菀”，是“郁”字的省写）邪气盛实则用泻法使其虚弱。大概的原则说：慢进快出为补，快进慢出为泻。谈论虚实，好像有又好像没有。观察先后，好像存在又好像消失。处理虚实，好像得到又好像失去。虚实的关键，九针最为奇妙。补泻的时机，依靠针具来完成。泻法说：一定要持针插入，放出针具时，推开阳部得针，使邪气得泄。按压并引出针具，这叫内部温暖，血液不会散乱，气也不会外泄。（随手带出“气”字，尚在无意之间）补法说：跟随针势，其意若妄动，若行若按，像蚊虻叮咬一样轻微，像停留又像返回，拔针时像弓弦断裂一样迅速。让左手属右，气机自然停止，外门关闭，中气乃实。必须不留瘀血，急取诛除它。持针的原则，坚定为宝。正指直刺，针身不偏左右，精神专注如秋毫之末，意念集中在病人身上，审视血脉，针刺才无危险。在针刺之时，必须关注悬阳（目）及两卫（耳），精神专一不要离去，以此知晓病情的存亡。血脉的状态，横卧时观察其独澄切，竖立时观察其独坚。（以上第三节紧接虚实，阐明用针补泻的方法）
九种针的名称各不相同，形状也不同。第一种叫镵针，长一寸六分。第二种叫员针，长一寸六分。第三种叫鍉针，长三寸半。第四种叫锋针，长一寸六分。第五种叫铍针，长四寸，宽二分半。第六种叫员利针，长一寸六分。第七种叫毫针，长三寸六分。第八种叫长针，长七寸。第九种叫大针，长四寸。镵针，头大末端锐利，用于泻阳气。（“气”字越点越认真）员针，针尖如卵形，揩摩分肉间隙，不伤肌肉，用以泻分肉间的气。鍉针，锋尖如黍粟般锐利，主要按压脉管而不陷入，以引导气机。锋针，刃有三个角，用来发痼疾。铍针，末端如剑锋，用来排取大脓。员利针，大如牦牛毛，既圆又锐，中间略大，用来取暴气。毫针，尖如蚊虻的嘴，安静地缓慢进入，微微久留以滋养，用来取痛痹。长针，锋利身薄，可以用来取远痹。大针，尖如挺杖，锋稍圆，用来泻机关之水。九针齐备了。（以上第四节叙述九针的名数、体用，也是本题的正面内容）
气在脉中，邪气在上，浊气在中，清气在下。（至此紧紧抓住“气”字不放）所以针刺陷脉（浅层），则邪气出；针刺中脉（中层），则浊气出；针刺过深，则邪气反而沉入，病情加重（据《小针解》，“益”二字是衍文）。所以说皮、肉、筋、脉，各有所处，病各有所宜，各不相同，各自顺应其所适宜的情况。不要实证用补，不要虚证用泻，损伤不足而增加有余，这叫做重病，病情会加重。误取五脉者死，误取三脉者致残，夺阴者死，夺阳者狂。针刺的危害到此讲完了。针刺后气未至，不问次数，继续针刺，直到气至才离开，不再针刺。各种针各有适宜，形状不同，各自发挥其作用。针刺的要领，气至而有效。有效的验证，像风吹云散，明明白白看见苍天。针刺的道理完备了。（以上第五节分两段，一段叙针害，一段叙针效，九针的意义完结，这是前半篇）
黄帝说：我希望了解五脏六腑经气所出的部位。岐伯说：五脏有五输穴，五五二十五穴。六腑有六输穴，六六三十六穴。加上十二经脉和十五络脉，共有二十七气上下运行。所出的部位叫井，所流的部位叫荥，所注的部位叫输，所行的部位叫经，所入的部位叫合。二十七气所行，都在腧穴。节之交，共三百六十五会。懂得要领的，一句话就能终结；不懂要领的，流散无穷。所说的节，是神气游行出入的地方，不是皮肉筋骨。观察面色，察视眼睛，知其神气散复，统一其形体，听其动静，知其邪正。右手主推针，左手持针御守，气至而去针。大凡要用针，必须先诊脉，视气之难易，然后才可以治疗。五脏之气在内已绝，如果用针反实其外，这叫重竭，重竭必死，死时安静。治疗的人，反而提引其气，取腋与膺。五脏之气在外已绝，如果用针反实其内，这叫逆厥，逆厥必死，死时燥扰。治疗的人，反取四肢末端。针刺的危害，中病不去则精气泄（伤于深），不中病而去则致邪气（伤于浅，“不”字原误作“害”，深浅之说详见《素问·刺齐论》）。精气泄则病加重，致邪气则生痈疡。（以上第六节论针刺必审气，是针与原之交际，全篇之中枢）
五脏有六腑，六腑有十二原穴。十二原穴出于四关，四关主治五脏。五脏有病，应当取十二原穴。十二原穴是五脏禀受三百六十五节气味之处。五脏有病，应反映在十二原穴。十二原穴各有所出，明了其原穴，看到其反应，就知道五脏的损害了。阳中之少阴，是肺。其原穴出于太渊，太渊二穴。阳中之太阳，是心。其原穴出于大陵，大陵二穴。（注：此处原文似有误，心之原应为神门，但依原文翻译）阴中之少阳，是肝。其原穴出于太冲，太冲二穴。阴中之至阴，是脾。其原穴出于太白，太白二穴。阴中之太阴，是肾。其原穴出于太溪，太溪二穴。膏的原穴，出于鸠尾，鸠尾一穴。肓的原穴，出于脖胦，脖胦一穴。凡是这十二原穴，主治五脏六腑的疾病。胀满取三阳经，飧泄取三阴经。（以上第七节实发十二原，也是本题正面内容，末尾忽带出治法以起下文，经文篇法每多如此）
现在五脏有病，就像刺入身体，就像弄脏东西，就像打结，就像堵塞。刺虽久仍可拔出，污虽久仍可洗净，结虽久仍可解开，塞虽久仍可决通。有人说久病不可治，这不是正确的说法。善于用针的人，治病就像拔刺，像洗污，像解结，像决塞。病虽久仍可治愈。说不可治的，是没有得到方法罢了。（此段本可用数语了结，故意繁复其词，逐句也字着纸欲飞）
针刺各种热病，像手探热水一样快速；针刺寒凉病，像人不想行走一样缓慢。阴分有阳疾（谓里分有上逆之热邪），取下陵三里。正往无危险，气下乃止，不下再开始。病位高而在内的，取阴陵泉；病位高而在外的，取阳陵泉。
通篇只重在九针，十二原只是附带叙述。前半部分笔力坚整，自见挺拔；后半部分笔气清超，一往无前，是极酣畅之文。此篇叙述九针的体与其用。九针之用在于审气之虚实顺逆而调之。前半每于起笔见峥嵘，后半每于收笔见劲切。
Huangdi asked Qibo: I govern the myriad people, nourish the commoners, and collect taxes. I pity their insufficient livelihood and frequent illnesses. (Pause) I do not wish for them to suffer from toxic drugs or use bian stones (stone scalpels). I desire to use fine needles to unblock their meridians, regulate their qi and blood, and ensure the normal circulation of Ying (Nutritive) and Wei (Defensive) qi at the intersections of their ascending and descending pathways. This theory can be transmitted to future generations. We must clearly establish laws so that it remains complete and undying, enduring and unceasing, easy to use and memorable, serving as a managerial framework. We must distinguish chapters, differentiate exterior and interior, establish beginnings and endings, and give each condition a specific form. First, we establish the *Classic of Acupuncture* (*Zhen Jing*). I wish to hear the details. (The above is the first section, summarizing the whole chapter.)
Qibo replied: Please allow me to deduce and arrange them in order, establishing a framework, starting from one and ending with nine. Let me explain the essentials of small needles. The principles of small needles are easy to state but difficult to penetrate. Crude practitioners focus on physical forms; superior practitioners focus on Shen (Spirit/Qi dynamics). Profound is the Shen! The pathogen resides at the gate (acupoint). If one has not observed the disease, how can one know its origin? The subtlety of acupuncture lies in speed and slowness. Crude practitioners guard only the joints; superior practitioners guard the Ji (Opportunity/Mechanism). The movement of Ji does not depart from the Kong (Acupoint/Void). The Ji within the acupoint is clear, quiet, and subtle. When the pathogen arrives, one should not meet it with attack; when it departs, one should not chase it with tonification. One who understands the Way of Ji makes no mistake of even a hair's breadth. One who does not understand the Way of Ji, though struck, will not respond. Knowing the coming and going, one must seize the timing to harmonize with it. Crude practitioners are ignorant of this; only skilled artisans possess this subtlety. Going Qi is Ni (Rebellious/Counter-flow); Coming Qi is Shun (Smooth/Normal). Knowing Ni and Shun, one proceeds correctly. Attacking Ni, how could it not become deficient? Chasing Shun, how could it not become excess? Welcoming and following with intention harmonizes it. Thus, the Way of Needling is complete. (The above is the second section, broadly outlining the main idea and the chapter's outline. Observe its flexible integration and separation, flowing naturally with spiritual energy.)
In general, when using needles: Tonify deficiency (Xu); Drain excess (Man); Remove stagnation and old blood (Wan Chen). (Note: "Wan" sounds and means the same as "Yu Wan", a shorthand for "Yu" meaning depression/stagnation). If evil qi prevails, drain it to make it weak. The general principle states: Slow insertion and quick withdrawal tonifies (Shi); Quick insertion and slow withdrawal drains (Xu). Discussing Shi and Xu, it seems to exist yet not exist. Observing sequence, it seems present yet absent. Treating Xu and Shi, it seems obtained yet lost. The key to Xu and Shi lies in the Nine Needles, which are most excellent. The timing of tonification and drainage relies on the needle. For draining: Hold and insert the needle; upon withdrawal, push away the Yang aspect to allow the needle entry, enabling evil qi to escape. Press and draw out the needle; this is called internal warming, preventing blood dispersion and qi escape. (The character "Qi" is casually mentioned here, almost unintentionally.) For tonifying: Follow the needle. Its intent is like acting rashly, moving and pressing, like the bite of a mosquito or horsefly, lingering and returning. Withdraw the needle quickly like a breaking bowstring. Let the left hand belong to the right, stopping the Qi. Close the external gate so the central Qi becomes solid. Ensure no blood remains; urgently remove any stagnation. The principle of holding the needle is firmness. Point straight and pierce vertically; do not deviate left or right. Focus your Shen on the tip of an autumn hair, directing your attention to the patient. Examine the blood vessels carefully before needling to avoid danger. During needling, focus on Xuan Yang (eyes) and Liang Wei (ears), keeping your Shen attached without departing, thereby knowing the survival or demise of the disease. The state of blood vessels: when horizontal, observe their clarity and firmness; when vertical, observe their distinctiveness. (The above is the third section, closely following the discussion of Xu and Shi, clarifying the methods of acupuncture tonification and drainage.)
The names of the Nine Needles differ, and their shapes vary. 1. Chan Needle (Chan Zhen): 1.6 cun long. 2. Yuan Needle (Yuan Zhen): 1.6 cun long. 3. Di Needle (Di Zhen): 3.5 cun long. 4. Feng Needle (Feng Zhen): 1.6 cun long. 5. Pi Needle (Pi Zhen): 4 cun long, 0.25 cun wide. 6. Yuanli Needle (Yuanli Zhen): 1.6 cun long. 7. Hao Needle (Hao Zhen): 3.6 cun long. 8. Chang Needle (Chang Zhen): 7 cun long. 9. Da Needle (Da Zhen): 4 cun long. The Chan Needle has a large head and sharp tip, used to drain Yang Qi. (The character "Qi" is emphasized more seriously here.) The Yuan Needle has an egg-shaped tip, used for rubbing between muscle intervals without damaging muscles, to drain Qi in the subcutaneous tissue. The Di Needle has a tip sharp as millet grains, mainly used to press the pulse without sinking, to guide Qi. The Feng Needle has a triangular blade, used to treat chronic diseases. The Pi Needle has a sword-like tip, used to drain large amounts of pus. The Yuanli Needle is thick like a cowhair, round yet sharp, slightly larger in the middle, used to treat acute conditions. The Hao Needle is sharp like a mosquito proboscis; enter quietly and slowly, retain slightly for a long time to nourish, used to treat painful Bi syndrome. The Chang Needle is sharp and thin, used to treat distant Bi syndrome. The Da Needle is pointed like a rod, with a slightly rounded tip, used to drain fluid from joints. The Nine Needles are now complete. (The above is the fourth section, narrating the names, numbers, forms, and uses of the Nine Needles, which is the direct subject matter.)
When Qi is in the meridians, Evil Qi is in the upper part, Turbid Qi is in the middle, and Clear Qi is in the lower part. (Here, the focus firmly grasps the concept of "Qi".) Therefore, needling the superficial veins expels Evil Qi; needling the middle veins expels Turbid Qi; needling too deeply causes Evil Qi to sink further, worsening the illness (According to *Xiao Zhen Jie*, the characters "Yi" [increase] are likely interpolations). Thus, skin, flesh, sinews, and vessels have their respective locations, and diseases have their appropriate treatments. They differ in form and should be treated according to their suitability. Do not tonify excess or drain deficiency. Damaging what is insufficient and benefiting what is excessive is called severe illness, leading to further deterioration. Incorrectly taking five pulses leads to death; incorrectly taking three pulses leads to disability; draining Yin leads to death; draining Yang leads to mania. The harms of needling are thus described. If Qi does not arrive after needling, continue needling regardless of the number until Qi arrives, then stop. Each needle has its specific application and shape, performing its unique function. The essence of needling is that efficacy occurs when Qi arrives. The sign of efficacy is like wind blowing away clouds, revealing the blue sky clearly. The Way of Needling is complete. (The above is the fifth section, divided into two parts: one on the harms of needling and one on its efficacy. The meaning of the Nine Needles concludes here, marking the end of the first half of the chapter.)
Huangdi said: I wish to hear about the origins of Qi in the Five Zang and Six Fu organs. Qibo said: The Five Zang have five Shu points each, totaling twenty-five. The Six Fu have six Shu points each, totaling thirty-six. Combined with the twelve meridians and fifteen collaterals, there are twenty-seven Qi pathways moving up and down. Points where Qi emerges are called Jing (Well) points; where it flows are Ying (Spring) points; where it pours is Shu (Stream/Transport) points; where it travels is Jing (River) points; where it enters is He (Sea) points. The twenty-seven Qi pathways all pass through these acupoints. There are 365 intersections of joints and nodes. One who knows the essence needs only one word to conclude; one who does not knows endless dispersion. The "nodes" referred to are places where Shen Qi circulates and exits; they are not merely skin, flesh, sinew, or bone. Observe the complexion and eyes to know if Shen Qi is scattered or restored; unify the body posture; listen to movements and sounds to know the nature of evil and righteousness. Push the needle forward with the right hand while controlling it with the left. Remove the needle when Qi arrives. Generally, before using needles, one must diagnose the pulse and assess the ease or difficulty of Qi regulation before treatment. If the Qi of the Five Zang is exhausted internally, and the practitioner erroneously tonifies externally, it is called Zhong Jie (Double Exhaustion), which leads to certain death, characterized by quietness. The practitioner wrongly draws Qi upward, selecting points in the armpits and chest. If the Qi of the Five Zang is exhausted externally, and the practitioner erroneously tonifies internally, it is called Ni Jue (Reverse Cold Extremities), which leads to certain death, characterized by dryness/agitation. The practitioner wrongly selects the four limbs. The harm of needling: hitting the target but not withdrawing depletes Essence (due to depth); missing the target and withdrawing allows evil Qi to enter (due to shallowness; note: the original text has an error "harm" instead of "not", see *Su Wen: Ci Qi Lun* for depth discussions). Depleted Essence worsens the disease; entered evil Qi generates carbuncles and ulcers. (The above is the sixth section, discussing the necessity of assessing Qi before needling, the core intersection of needling and pathology.)
The Five Zang correspond to the Six Fu; the Six Fu have twelve Yuan-Source points. These twelve Yuan points originate from the Si Guan (Four Passes) and govern the Five Zang. When the Five Zang are diseased, one should select the twelve Yuan points. The twelve Yuan points are where the Five Zang receive Qi and aroma from the 365 joint intersections. When the Five Zang are diseased, manifestations appear at the twelve Yuan points. Knowing the Yuan points and observing their responses reveals damage to the Five Zang. Shaoyin of Yang is the Lung. Its Yuan point is Taiyuan (2 points). Taiyang of Yang is the Heart. Its Yuan point is Daling (2 points). [Note: Textual error in source, Heart Yuan is Shenmen]. Shaoyin of Yin is the Liver. Its Yuan point is Taichong (2 points). Zhuyin of Yin is the Spleen. Its Yuan point is Taibai (2 points). Taiyin of Yin is the Kidney. Its Yuan point is Taixi (2 points). The Yuan point of the Gao (Fat/Marrow) is Jiutui (1 point). The Yuan point of the Huang (Membrane) is Boyang (1 point). All these twelve Yuan points govern diseases of the Five Zang and Six Fu. Distension is treated via the Three Yang meridians; incomplete digestion diarrhea is treated via the Three Yin meridans. (The above is the seventh section, elaborating on the twelve Yuan points, also a direct subject matter, ending with treatment methods to lead into the next section. Classical texts often employ such structural techniques.)
Now, diseases of the Five Zang are like thorns in the body, stains on cloth, knots in ropes, or blockages in channels. Even if long-standing, a thorn can be pulled out; a stain can be washed clean; a knot can be untied; a blockage can be cleared. Some say chronic diseases cannot be treated; this is incorrect. A skilled acupuncturist treats disease like pulling a thorn, washing a stain, untying a knot, or clearing a blockage. Even chronic diseases can be cured. Those saying it is incurable simply lack the technique. (This paragraph could have been brief but is deliberately elaborate, with every "ye" particle seeming ready to fly off the page.)
For treating various heat conditions, needle quickly like dipping a hand in hot water. For treating cold conditions, needle slowly like a person reluctant to walk. If there is Yang pathology in the Yin aspect (meaning rebellious heat in the interior), select Zusanli (ST36). Proceed normally without danger; stop when Qi descends; if not, restart. For high-positioned pathology located internally, select Yinlingquan (SP9); for high-positioned pathology located externally, select Yanglingquan (GB34).
The entire chapter focuses primarily on the Nine Needles, with the Twelve Yuan points mentioned incidentally. The first half is structurally robust and upright; the second half is ethereal and forward-moving, making for a highly fluent text. This chapter narrates the form and use of the Nine Needles. Their utility lies in assessing the Xu/Shi and Shun/Ni of Qi to regulate it. The first half shows vigor in its openings; the second half shows strength in its conclusions.