典藏书目

The *Zhen Jing* (Classic of Acupuncture) states: To cure diseases, there is nothing better than the use of acupuncture. Skillfully manipulating the divine mechanism (*Shenji*), one can penetrate the profound principles of the sages. Externally utilizing bian stones and needles can dispel pathogenic factors (*Xie*) and support healthy qi (*Zhengqi*); internally containing the properties of water and fire, they are adept at restoring yang energy to reverse yin syndromes. It further states: Observing the methods of the Nine Needles, the filiform needle (*Haoren*) is the most minute. Yet, this one-cun six-fen needle contains exquisite medical theories; although as fine as a hair, it penetrates various complexities, capable of balancing cold and heat in the Five Zang Organs and regulating deficiency and excess in the Six Fu Organs. Thus, Qibo divided the needles into nine types. The Nine Needles represent the great numbers of Heaven and Earth, starting from one and ending at nine. Therefore, the first needle corresponds to Heaven, the second to Earth, the third to Humanity, the fourth to the Four Seasons, the fifth to the Five Tones, the sixth to the Six Pitch-pipes, the seventh to the Seven Stars, the eighth to the Eight Winds, and the ninth to the Nine Provinces. The *Su Wen* says: Corresponding the needle to the Nine Provinces, nine times nine equals eighty-one, thereby establishing the number of the Huangzhong pitch-pipe. Corresponding the needle to numerical theory: One is Heaven; Heaven is Yang, corresponding to the Five Zang Organs, specifically the Lung. The Lung is the canopy of the five zang organs, and the skin is its exterior correspondence, belonging to the Yang aspect of the human body. Therefore, when treating these areas, the needle head must be large and the tip sharp, allowing pathogenic factors to enter deeply while healthy yang energy exits. Two is Earth; the part of the human body corresponding to Earth is muscle. Therefore, when treating muscles, the needle body must be cylindrical with a blunt tip to avoid damaging the muscle tissue; injury to the muscle leads to exhaustion of healthy qi. Three is Humanity; the basis of human life generation is blood vessels. Therefore, when treating vessels, the needle body should be large with a blunt tip, allowing for pulse palpation without sinking too deep to obstruct qi flow, so that pathogenic factors may exit alone. Four is Time; time refers to the eight winds of the four seasons invading the meridians, causing chronic diseases. Therefore, when treating such conditions, the needle body should be cylindrical with a sharp tip, enabling the discharge of heat and blood to exhaust chronic diseases. Five is Tone; this refers to the division between winter and summer, distinguished at the Zi and Wu hours, where Yin and Yang differ, and Cold and Heat contend. When these two energies clash, they form abscesses and pus. Therefore, when treating this, the needle tip should resemble a sword edge, suitable for treating large abscesses. Six is Pitch-pipe; pitch-pipes regulate Yin and Yang and the four seasons, coordinating with the Twelve Meridians. When deficient pathogens invade the meridians causing acute bi-syndrome, the needle tip should resemble an awl—both round and sharp, with a slightly larger middle section—to drain acute pathogenic qi. Seven is Star; stars correspond to the seven orifices of the human body. When pathogens lodge in the meridians causing painful bi-syndrome, the needle tip should resemble the proboscis of a mosquito or horsefly. The operation should be quiet and slow, remaining inserted for a longer duration; leveraging healthy qi, both true qi and pathogens move together, and upon withdrawal, nourishment is provided. Eight is Wind; wind corresponds to the eight joints of the limbs. Deficient winds from the eight directions harm humans, lodging internally in bone gaps, waist, spine, and interstices, causing deep bi-syndrome. Therefore, when treating this, the needle should have a long body and sharp tip to extract deep pathogens and distant bi-syndrome. Nine is Province; provinces correspond to the spaces between joints and the skin. When excessive pathogens overflow throughout the body, resembling wind-water edema, they flow into the major joints. Qibo also stated: Regarding the lengths of the Nine Needles: First is the Chan needle (*Chan Zhen*), one cun six fen long, primarily treating heat in the head and body. Second is the Yuan needle (*Yuan Zhen*), with a tip length of one cun six fen, primarily treating stagnant qi between muscles. Third is the Di needle (*Di Zhen*), three cun half long, primarily used for pressing on pulses to draw out qi and expel pathogens. Fourth is the Feng needle (*Feng Zhen*), with a sharp body and tip length of one cun six fen, primarily treating abscess heat and bleeding. Fifth is the Pi needle (*Pi Zhen*), three-and-a-half fen wide and four cun long, primarily treating large abscesses and pus formed by clashing heat; for cases of clashing heat, a length of one cun six fen is used to treat abscess bi-syndrome. Seventh is the Haoren needle (*Filiform Needle*), modeled after hair, one cun six fen long, primarily treating cold, heat, pain, and bi-syndrome in the collaterals. Eighth is the Chang needle (*Long Needle*), seven cun long, primarily treating deep pathogens and distant bi-syndrome. Ninth is the Da needle (*Large Needle*), slightly rounded, four cun long, primarily extracting stagnant qi trapped in the joints. Qibo also stated: The body shapes correspond to the Nine Provinces: the left foot corresponds to Lichun (Start of Spring), the left hypochondrium to Chunfen (Spring Equinox), the left hand to Lixia (Start of Summer), the chest, throat, head, and face to Xiazhi (Summer Solstice), the right hand to Qiuxiu (Start of Autumn), the right hypochondrium to Qiufen (Autumn Equinox), the right foot to Lidong (Start of Winter), the lower back, buttocks, and lower orifices to Dongzhi (Winter Solstice), and the six fu organs below the diaphragm and the Sanjiao correspond to the Central Region. In all corresponding areas, one must not violate taboos. The *Ling Shu* states: If the body is comfortable but the mind is distressed, disease arises in the vessels; treat with moxibustion and acupuncture. If the body is laborious but the mind is joyful, disease arises in the sinews; treat with hot compresses and Dao Yin (guiding and pulling exercises). If both body and mind are comfortable, disease arises in the flesh; treat with needles and stones. If both body and mind are laborious/distressed, disease arises in the pharynx and diaphragm; treat with sweet herbs. If one frequently experiences fear and fright, meridians become blocked, and disease manifests as anesthesia/numbness; treat with massage and medicinal wine. This is referred to as disease arising from the condition of form and spirit. Furthermore, there are five types of chronic strain in humans: prolonged viewing damages blood, prolonged lying down damages qi, prolonged sitting damages flesh, prolonged standing damages bones, and prolonged walking damages sinews. These are diseases caused by five types of long-term strain; treatment should involve selecting acupoints according to the meridians. For instance, the predecessor Zhen Qian needled Jianjing (*GB21*) and Quchi (*LI11*), relieving arm pain instantly. Hua Tuo needled Xuanzhong (*GB39*) and Huantiao (*GB30*), allowing patients to stand and walk. Qiu Fu needled Yaoshu (*BL23*), freeing ghosts from their hold. Wang Zuan needled Jiaoshu (*BL84*), making spirits vanish immediately. Xu Wenbo drained a dead fetus by tonifying Hegu (*LI4*, Large Intestine Meridian of Hand-Yangming) and reducing Sanyinjiao (*SP6*, Spleen Meridian of Foot-Taiyin), resulting in expulsion upon needling. Due to the miraculous benevolent arts of predecessors, their clear names remain immortal. However, now that we are far removed from the sages, this path is rarely understood. Future learners must investigate the minds of the ancients, apply techniques that benefit life, clarify the meridians, identify deficiency and excess, and practice the Zi-Wu flow method. For example, if there is disease on the left, one takes points on the right; unless using cross-meridian Miao needling (*Jiao Jing Miao Ci*) and advancing qi techniques, how can the needle's qi reach the diseased area? If one does not understand the meridians and recklessly uses incorrect needling, what disaster could be smaller! Now, regarding the legislation of predecessors, the acupoints for treating diseases in each meridian, and the methods of using needles, the *Zhen Jing* records them in detail. All omissions are listed below.