马云。官、任也。任其所能也。即本篇第七节。雷公有官能之问、故名篇。
一纪 张云。汇言也。志云。纪、纲也。
司诵之 简案、司、主也。言帝自主诵之也。
血气多少 马云。大义见素问血气形志篇。
行之逆顺 张云。阴气从足上行。至头而下行循臂。阳气从手上行。至头而下行至足。故阳病者。
上行极而下。阴病者。下行极而上。反者。皆谓之逆。
出入之合 诸本云。合、一作会。马云。自表而之里
为入。自里而之表为出。张云。经气自内而出。自外而入。俞有不同。
谋伐有过 马云。即其犯病而为有过者。则谋伐之。张云。知其出入。则可因过而伐之也。
知解结 马云。卫气篇曰。能知解结。契绍于门户。
气门 马云。即气穴也。素问明有气穴论。凡穴皆可以气穴称。张云。即经络类。诸经标本气街之义。
一曰手经为上。足经为下。气脉必由之处。是为门户。亦通。简案、生气通天论云。气门乃闭。王注。气门谓
玄府也。所以发泄经脉营卫之气。故谓之气门也。盖本节所谓气门。与此自异。姑仍马注。
四海 马云。本经海论云。膻中为气之海。冲脉为血之海。胃为水谷之海。脑为髓之海。
寒热淋露 马云。或为寒热。或为淋露。疑即岁露篇之所谓遇岁露也。张云。淋于雨。露于风。邪感
异处。当审其经也。志云。寒热阴阳血气也。淋露中焦所生之津液也。下经曰。中焦出气如露。志又岁露篇注
云。淋露寒热者。汗出而为寒为热也。简案、诸注未稳。当考神农本经。及名医别录各药主疗。言淋露者数条。
曰女子血闭。淋露下血。（黄芩条）崩中淋露。（延胡索条）泄痢淋露。（浓朴条）风邪淋露。（狗脊条）伤
中淋露。（白微并大豆条）多汗淋露。（白胶条）主淋露。（木香条）缪希雍狗脊疏云。气血不足。则风邪乘
虚客之也。淋露者。肾气与带脉波任俱虚所致也。又浓朴疏云。淋露虽属下焦为病。然多因胃家湿热下流。此
为下血淋露不已也。此说亦未允。盖淋露与淋沥同义。谓如淋下露滴。病经久不止。肘后方云。尸注大略。
使人寒热淋沥。 默默。不的知其所苦。医说引鸡峰方作寒热淋露。沉沉默默。外台云。劳极之病。吴楚谓
之淋沥。可
以见耳。九宫八风篇。淋露寒热。亦淋沥寒热之谓。
以输异处 马云。以其输穴。必皆异处。当审于经。调其脉气之往来。张云。邪感异处。当审其经也。
左右肢脉 诸本。脉、作络。马云。即前经脉篇。所谓其支者其别者是也。志云。左注右而右注左。
左右上下。与经相干。布于四肢。出于络脉。与脉外之气血相会于皮肤分肉间也。简案、肢、即支字。马注为是。
虚与实邻 知决而通之 马云。若虚与实邻。则知决虚实而通之。张云。邻、近也。近则易疑。
疑则以似为是。冰炭相反矣。故当知决而通之。志云。虚与实邻者。血与气之不和也。故决而通之。
犯而行之 赵府本张本。犯、作把。正脉道藏熊本并云。犯、一作把。张云。邪客大络者。左注右。
右注左。把而行之。即缪刺也。志云。左右不调者。人迎气口之不调。故当犯而行之。简案、左为人迎。右为
气口。出于王叔和。而古无其说。志误。
阴阳不奇 马云。人身阴阳。诸经相为配合。未尝有奇行者。能知各经之所起。张云。奇、不偶也。
不奇则和矣。故知起时。志云。阴阳不奇者。脏腑阴阳。交相配合。十二经脉。交相贯通也。故知起时者。如
乘秋则肺先受邪。乘春则肝先受邪之类也。
审于本末（止）刺道毕矣 马云。禁服篇云。审其本末。察其寒热。又终始篇云。本末之寒。温之
相守司也。张云。本末、标本也。寒热阴阳也。所在三部九候之病脉处也。官、任也。九针不同。各有所宜。
能知以上之法而任用之。则刺道毕矣。
明于五输 马云。五脏有井荥俞经合之五俞。六腑有
井荥俞原经合之六俞。然六腑之原并于俞。则皆可称为五俞也。徐疾者。针法也。（小针解云徐而疾则实疾而
徐则虚是也）屈伸出入者。经脉往来也。（见邪客篇屈折逆顺之数）言阴与阳合于五行者。泛言阴阳分而为五
行也。五脏六腑亦有所藏者。指人身有阴阳五行也。（如肺为阴大肠为阳肺为金肝为木之类）四时八风尽有阴阳
者。指天道有阴阳五行也。（八风见九宫八风篇）各得其位。合于明堂各处色部者。言人身之面部。各得其五
行之位。合于明堂及各处之色部也。其面部之分为五脏六腑者。可以察其身形之所痛。（并见五色篇）其色见
于左右上下者。可以知其何经之寒温。张云。皮肤之寒者多阴。温者多阳。滑者多实。涩者多虚。简案、甲乙
以知其所苦一句。接下文为针法。
膈有上下（止）徐入之 甲乙无在字。稀、作布。疏、作涿。注。太素作希而疏之。（案涿字书无考
涿音斫击也义难叶）马云。膈有上下。（心肺居于膈上脾居中州肝肾居于膈下）必知其病气之所在。先得其经
脉之道。然后可以用针。稀者针之少也。疏者针之阔也。（终始篇云疏取之上）深者深入其针也。留者久留其
针也。
引而去之 张云。泄于下也。
视前痛者 马云。视先痛者。常先取穴以刺之。所谓凡病必先治其本也。志云。视身以前痛者。常
先取之。
留而补之 张云。补中气可以拒之。志云。候阳气至而针下热。补其阳以胜其寒也。
从合泻之 马云。从合穴以泻之。志云。合治内腑。使寒邪从肠胃以泻出之也。
上气不足（止）积而从之 张云。推而扬之。引致其气。以补上也。积而从之。留针随气。以实下也。
火自当之（止）下陵三里 马云。若阴阳皆虚。而针所难用。则用火以灸之。又有厥而寒甚。或骨廉
下陷。或寒过于
膝。则取下陵三里以补之。（下陵三里穴即三里见本输篇）
阴络所过（止）火所治之 甲乙。作火之所治。马云。又有阴络所过。为寒留止。或寒入于中。则
必推其针而行以散之。又有经脉陷下者。则惟灸当之。（经脉篇云陷下则灸之禁服篇云陷下则徒灸之徒但也）
又有络脉结而坚紧者。亦用灸以治之。
不知所苦（止）针论毕矣 张云。寒邪在肌肉血脉之间。有不痛不仁。不知所苦者。当灸两跷之下。
即足太阳申脉。足少阴照海二穴也。然男子数阳。女子数阴。（见脉度篇）若男阴女阳。则反用矣。故为良工
之所禁。调经论亦曰。病不知所痛。两跷为上。与此法同。
用针之服 必有法则 马云。此二句出八正神明论。服、事也。诗小雅。六月篇云。共武之服。
大雅板篇云。我言维服。
上视天光 下司八正 马云。上视天光。即八正神明论之所谓天寒无刺。天温无凝。月生无泻。
月满无补。月郭空无治是也。下司八正。即八正神明论之所谓八正者。所以候八风之虚邪以时至者也。（出九
宫八风篇）简案、司、伺通。汉灌夫传。亦已使候司。
辟奇邪 马云。辟、当作避。张云。辟、避同。
观百姓 张云。兼人己而言也。简案、汉宣帝纪。观以珍宝。师古注。观、示也。
是得天之露（止）乃言针意 张云。天之风雨不时者。皆谓之露。岁露论曰。故诸逢其风而遇其雨
者。命曰遇岁露焉。岁之虚者。乘年之衰。逢月之空。失时之和。因为贼风所伤。是谓三虚。闵士先云。得天
之露者。清邪中上。阳中雾露之气也。简案、闵说恐非也。乃言针意一句。马志接下节。亦非。
法于往古（止）若神仿佛 马云。此节与八正神明论。大义亦相同。
邪气之中人也（止）莫知其情 止邪之中人也微。诸本。止、作正。此本误。当改。张云。邪气言虚邪也。
虚邪之中人也甚。故洒淅动形。正邪之中人也微。故但先见于色。而不知于身。此节与八正神明论互有发明。
所当参阅。又此数句。与邪气脏腑病形论同。
是故上工之取气（止）所取之处 马云。八正神明论曰。上工救其萌芽。必先见三部九候之气尽调。不败
而救之。故曰上工。下工救其已成者。言不知三部九候之相失。因病而败之也。上工论气不论形。所以预取其
气。而早救其萌芽。彼下工则反是矣。
泻必用员（止）气出乃疾 八正神明论。甲乙。员、作方。马云。遥、摇同。解、懈回。员、当作方。张
云。员、流利也。切、直迫病所也。迎、夺也。遥、摇同。用针员活而迎夺之。则气出乃疾。故可以泻。闵士
先云。泻必用圆者。圆活而转之。其气乃行也。
补必用方（止）无志其神 八正神明论。甲乙。方、作员。马云。方、当作员。张云。方即端正安静之谓。
外引其皮。令当其门。察穴于肌表也。左引其枢。右推其肤。微旋而徐推之。用针之枢要也。必端以正。安以
静。坚心无懈。候气之诚确也。欲微以留。气下而疾出之。推其皮。盖其外门。出针之防护也。（离合真邪论
曰推阖其门令神气存）真气得存。故可以补。用针之要。无忘其神者。总结前文而言。（小针解曰上守神者守
人之血气有余不足可补泻也）按、补泻方员。义与八正神明论之文。似乎相反。然详求其意。各有发明。不可
谓其误而忽也。
官能 闵士先云。官之为言司也。言各因其所能而分
任之。以司其事。故曰官能。盖圣人欲得其人量材而官。授任而治。已不与于其间。而总司其成也。
可使传论 张云。如开导劝戒。解疑辨正之属。皆所谓传论也。
语徐（止）兼诸方 张云。语徐者不苟。安静者不乱。手巧者。轻重疾徐有妙。心审谛者。精思详察
无遗。故可胜是任。
缓节（止）行气 张云。导引者。但欲营运血气。而不欲有所伤也。故惟缓节柔筋而心和调者。乃胜
是任。其义可知。今见按摩之流。不知利害。专用刚强手法。极力困人。开人阙节。走人元气。莫此为甚。病
者亦以谓法而所当然。即有不堪勉强忍受。多见强者致弱。弱者不起。非惟不能去病。而适以增害。用若辈者。
不可不为知慎。
疾毒（止）咒病 张云。人之恶口毒舌者。亦由禀赋。诸无所利。而独利于唾咒疾病。
爪苦（止）抑痹 张云。按积抑痹。亦上文导引行气之属。然积坚痹。固非爪苦手毒者不能破。术若
相类。而用有轻重也。
非其人勿传 张云。气交变大论曰。得其人不教。是谓失道。传非其人。慢泄天宝。
手毒者（止）如故也 马云。试以按龟之法。则其手之甘毒自别矣。盖遇人之手有凶有善。犹用味
之甘苦。故即以甘毒名之。毒即苦也。张云。龟能运任脉。其息以耳。而导引伏气。所以灵而多寿。不易于死。
故可用此以验人手之毒与否。手甘者。非以味言。即不毒之谓。简案、邦俗云。苦手者弄蛇。蛇畏缩不敢啮人。
岂手毒之谓欤。
马云说：“官”，就是“任”的意思，即任用其才能。这也就是本篇第七节的内容。雷公提出了关于“官能”的问题，因此这篇以“官能”命名。
一纪：张景岳说，“汇言”的意思。《志》书说，“纪”是纲纪的意思。
司诵之：简案（丹波元简）认为，“司”是主管的意思。意思是黄帝亲自诵读它。
血气多少：马云说，大义见于《素问·血气形志篇》。
行之逆顺：张景岳说，阴气从足部向上行，到达头部后向下沿手臂运行；阳气从手部向上行，到达头部后向下行至足部。所以阳病的人，症状上行到极点就转而下行；阴病的人，症状下行到极点就转而上行。凡是相反的，都称为“逆”。
出入之合：各版本中，“合”有的作“会”。马云说，从体表进入体内为“入”，从体内出于体表为“出”。张景岳说，经气从内而出，从外而入，腧穴有所不同。
谋伐有过：马云说，就是针对那些犯病而有过错（邪气盛）的情况，谋划去攻伐它。张景岳说，知道了出入的规律，就可以顺着过错（邪气）而攻伐它。
知解结：马云引用《卫气篇》的话说：“能知道解开结滞的方法，就能契合并绍继于门户。”
气门：马云说，就是气穴。《素问》中有明确的《气穴论》。所有的穴位都可以称为气穴。张景岳说，这就是经络类中，各经标本、气街的意义所在。另一种说法是：手经为上，足经为下，这是气血脉路必经的地方，称之为门户，也通。简案认为，《生气通天论》中说：“气门乃闭。”王冰注解说：“气门指的是玄府（汗孔），是用来发泄经脉营卫之气的，所以叫气门。”大概本节所说的“气门”，与此处不同，暂且保留马云的注释。
四海：马云说，本经《海论》中提到：膻中是气之海，冲脉是血之海，胃是水谷之海，脑是髓之海。
寒热淋露：马云说，有时表现为寒热，有时表现为淋露，怀疑就是《岁露篇》中所说的遭遇岁露。张景岳说，淋如雨，露如风，邪气感应的地方不同，应当审察其所在的经脉。《志》书说，寒热是指阴阳血气，淋露是指中焦所产生的津液。《下经》说：“中焦出气如露。”《志》又在《岁露篇》注中说：“淋露寒热，是指出汗后感到寒冷或发热。”简案认为，各种注释都不稳妥，应当考证《神农本草经》及《名医别录》中各药的主治，提到“淋露”的条目有好几条：如“女子血闭，淋露下血”（黄芩条），“崩中淋露”（延胡索条），“泄痢淋露”（厚朴条），“风邪淋露”（狗脊条），“伤中淋露”（白薇和大豆条），“多汗淋露”（白胶条），“主淋露”（木香条）。缪希雍在疏解狗脊时说：“气血不足，则风邪乘虚客居其中。淋露，是由肾气与带脉、任脉俱虚所致。”又疏解厚朴时说：“淋露虽然属下焦疾病，但多因胃家湿热下流，导致下血淋露不止。”这种说法也不妥当。大概“淋露”与“淋沥”同义，指像淋滴露水一样，病情经久不止。《肘后方》说：“尸注的大略症状，使人寒热淋沥，默默无言，不知道哪里痛苦。”医书引用《鸡峰方》作“寒热淋露，沉沉默默”。《外台秘要》说：“劳极之病。”吴楚地区称之为“淋沥”，由此可见。《九宫八风篇》中的“淋露寒热”，也是指淋沥寒热。
以输异处：马云说，因为它们的腧穴都在不同的地方，应当在经脉上仔细审察，调畅脉气的往来。张景岳说，邪气感应在不同地方，应当审察其所在的经脉。
左右肢脉：各版本中，“脉”作“络”。马云说，就是前文《经脉篇》中所说的分支和别络。《志》书说，左边的注入右边，右边的注入左边，左右上下与经脉相互干扰，分布于四肢，出于络脉，与脉外的气血在皮肤肌肉间隙相会。简案认为，“肢”即“支”字，马云的注释是正确的。
虚与实邻，知决而通之：马云说，如果虚证与实证相邻，就要知道如何决断虚实并疏通它们。张景岳说，“邻”是近的意思。近了就容易疑惑，疑惑就会把相似的当作正确的，就像冰和炭相反一样。所以应当知道决断并疏通它们。《志》书说，虚与实相邻，是指血与气的不调和，所以要决断并疏通它们。
犯而行之：赵府本、张本作“把”。正脉道藏熊本都说，“犯”一作“把”。张景岳说，邪气客居在大络时，左注右，右注左，用手把握并引导它运行，这就是缪刺法。《志》书说，左右不调，是指人迎和气口不调，所以应当“犯”而行之。简案认为，左为人迎，右为气口，出自王叔和，但古无此说，《志》书错了。
阴阳不奇：马云说，人身阴阳，各经相互配合，从未有单独运行的。能够知道各经的起始之处。张景岳说，“奇”是不偶数。不奇就是和谐了。所以知道起始之时。《志》书说，阴阳不奇，是指脏腑阴阳交相配合，十二经脉交相贯通。所谓“知起时”，比如秋天肺先受邪，春天肝先受邪之类。
审于本末（止）刺道毕矣：马云说，《禁服篇》说：“审察其本末，观察其寒热。”又《终始篇》说：“本末的寒温由守司者掌握。”张景岳说，“本末”即“标本”，指寒热阴阳，以及三部九候的病脉所在之处。“官”是任用之意。九针各不相同，各有适宜之处。能知晓以上的方法并加以任用，那么针刺的道理就完备了。
明于五输：马云说，五脏有井、荥、俞、经、合五种腧穴（五俞）。六腑有井、荥、俞、原、经、合六种腧穴（六俞）。然而六腑的原穴并入俞穴，所以都可以称为五俞。“徐疾”是针法。（《小针解》说：徐进疾出则为实，疾进徐出则为虚。）“屈伸出入”是指经脉的往来。（见《邪客篇》屈折逆顺之数。）“言阴与阳合于五行者”，是泛言阴阳分为五行。五脏六腑也有所藏，是指人身有阴阳五行。（如肺为阴大肠为阳，肺为金肝为木之类。）四时八风尽有阴阳，是指天道有阴阳五行。（八风见《九宫八风篇》。）各得其位，合于明堂各处色部，是说人面部各得五行之位，符合明堂及各处的色部。（面部分为五脏六腑的部分，可以察知身体疼痛之处，并见《五色篇》。）颜色出现在左右上下，可以知道是哪条经脉的寒温。张景岳说，皮肤寒冷的多属阴，温暖的多属阳，滑的多属实，涩的多属虚。简案认为，《甲乙经》将“以知其所苦”一句接在下文作为针法。
膈有上下（止）徐入之：《甲乙经》没有“在”字。“稀”作“布”，“疏”作“涿”。注：《太素》作“希而疏之”。（案：“涿”字书中无考，音斫击也，意义难以押韵。）马云说，膈有上下。（心肺居于膈上，脾居中州，肝肾居于膈下。）必须知道病气所在的位置，先得到经脉的道理，然后才可以用针。“稀”是下针少，“疏”是下针间距宽。（《终始篇》说：疏取之上。）“深”是深入其针，“留”是久留其针。
视前痛者：马云说，看先前疼痛的地方，常常先选取穴位进行针刺。这就是所谓凡病必先治其本。《志》书说，看身体前面的疼痛处，常常先取之。
留而补之：张景岳说，补益中气可以抵御它。《志》书说，等候阳气至而针下发热，补其阳以战胜寒邪。
从合泻之：马云说，从合穴来泻除它。《志》书说，合穴治疗内腑，使寒邪从肠胃泻出。
上气不足（止）积而从之：张景岳说，推扬它，引导气上升以补上部的不足。“积而从之”，是留针随气，以充实下部。
火自当之（止）下陵三里：马云说，如果阴阳皆虚，而针刺难以施用，就用火灸治疗。又有厥冷且寒甚，或者骨廉下陷，或者寒气超过膝盖的，则取下陵三里来补益它。（下陵三里穴即三里穴，见《本输篇》。）
阴络所过（止）火所治之：《甲乙经》作“火之所治”。马云说，又有阴络经过的地方，被寒邪停留阻滞，或者寒邪入中，则必须推动针而行以散之。又有经脉陷下的，则只有灸法适合。（《经脉篇》说：陷下则灸之。《禁服篇》说：陷下则徒灸之，只灸而已。）又有络脉结聚而坚紧的，也用灸法治疗。
不知所苦（止）针论毕矣：张景岳说，寒邪在肌肉血脉之间，有不痛不仁，不知道痛苦的，应当灸两跷之下，即足太阳申脉、足少阴照海二穴。然而男子数阳，女子数阴。（见《脉度篇》。）如果是男阴女阳，则反过来使用。所以这是高明医生的禁忌。《调经论》也说：病不知痛，以两跷为上。与此法相同。
用针之服，必有法则：马云说，这两句出自《八正神明论》。“服”是事的意思。《诗经·小雅·六月篇》说：“共武之服。”《大雅·板篇》说：“我言维服。”
上视天光，下司八正：马云说，“上视天光”，就是《八正神明论》中所说的：天寒无刺，天温无凝，月生无泻，月满无补，月郭空无治。“下司八正”，就是《八正神明论》中所说的“八正”，是用来候察八风之虚邪按时到来的。（出自《九宫八风篇》。）简案认为，“司”通“伺”。汉代《灌夫传》中也已有“使候司”。
辟奇邪：马云说，“辟”应当作“避”。张景岳说，“辟”、“避”同义。
观百姓：张景岳说，兼有人己而言。简案认为，汉代《宣帝纪》中“观以珍宝”，师古注：“观，示也。”
是得天之露（止）乃言针意：张景岳说，天之风雨不时，都称为露。《岁露论》说：“所以那些遇到风又遇到雨的，命曰遇岁露焉。岁之虚者，乘年之衰，逢月之空，失时之和，因为贼风所伤，是谓三虚。”闵士先说：“得天之露者，清邪中上，阳中雾露之气也。”简案认为，闵的说法恐怕不对。“乃言针意”一句，马、志接下节，也不对。
法于往古（止）若神仿佛：马云说，这一节与《八正神明论》，大义也相同。
邪气之中人也（止）莫知其情：此处“止”字，诸本作“正”。此本误，当改。张景岳说，“邪气”指虚邪。虚邪中人很严重，所以洒淅动形。正邪中人轻微，所以只先见于面色，而身体不知。这一节与《八正神明论》互有发明，应当参阅。另外这几句，与《邪气脏腑病形论》相同。
是故上工之取气（止）所取之处：马云说，《八正神明论》说：“上工救其萌芽，必先见三部九候之气尽调，不败而救之，故曰上工。下工救其已成者，言不知三部九候之相失，因病而败之也。上工论气不论形，所以预取其气，而早救其萌芽。彼下工则反是矣。”
泻必用员（止）气出乃疾：《八正神明论》、《甲乙经》中，“员”作“方”。马云说，“遥”同“摇”，“解”同“懈回”，“员”应当作“方”。张景岳说，“员”是流利，“切”是直迫病所，“迎”是夺，“遥”同“摇”。用针圆活而迎夺之，则气出乃疾，所以可以泻。闵士先说：“泻必用圆者，圆活而转之，其气乃行也。”
补必用方（止）无志其神：《八正神明论》、《甲乙经》中，“方”作“员”。马云说，“方”应当作“员”。张景岳说，“方”即端正安静之意。外引其皮，令当其门，察穴于肌表。左引其枢，右推其肤，微旋而徐推之，是用针的枢要。必端以正，安以静，坚心无懈，是候气的诚确。欲微以留，气下而疾出之，推其皮，盖其外门，是出针的防护。（《离合真邪论》说：推阖其门，令神气存。）真气得以保存，所以可以补。用针的要领，无忘其神，是总结前文而言。（《小针解》说：上守神者，守人之血气有余不足可补泻也。）按：补泻方员，义理与《八正神明论》的文字似乎相反，但详求其意，各有发明，不能说它是错误而忽视。
官能：闵士先说，“官”的意思是司职，说各因其所能而分任之，以司其事，所以叫“官能”。大概是圣人想要得到合适的人，量才而官，授任而治，自己不参与其间，而总司其成功。
可使传论：张景岳说，如开导劝戒，解疑辨正之类，都叫作“传论”。
语徐（止）兼诸方：张景岳说，说话从容不随便，安静不乱，手巧的人，轻重疾徐有妙处，心思审慎的人，精思详察无遗漏，所以可以胜任这个职务。
缓节（止）行气：张景岳说，导引，只是想要营运血气，而不想有所伤害。所以只有关节舒缓、筋柔心和调的人，才能胜任这个职务。这个道理可知。现在看到按摩一类的人，不知利害，专用刚强手法，极力困人，开人阙节，走人元气，没有比这更严重的了。病人也认为是法度而理所当然，即使有不堪勉强忍受的，多见强者变弱，弱者不起，不仅不能去病，反而增加危害。使用这类人，不可不为谨慎。
疾毒（止）咒病：张景岳说，人的恶口毒舌，也是由禀赋决定，诸无所利，而独利于唾咒疾病。
爪苦（止）抑痹：张景岳说，按压积聚抑制痹症，也是上文导引行气的一类。然而积聚坚硬痹症，本来不是指甲苦、手毒的人不能破除。技术若相似，而用法有轻重。
非其人勿传：张景岳说，《气交变大论》说：“得其人不教，是谓失道。传非其人，慢泄天宝。”
手毒者（止）如故也：马云说，试用按龟的方法，那么手的甘毒自然区别开了。大概遇到人的手有凶有善，就像用味道甘苦一样，所以即以甘毒命名。毒就是苦。张景岳说，龟能运任脉，它的呼吸通过耳朵，而导引伏气，所以灵验而多寿，不易死，所以可用此来验证人手是否有毒。手甘，不是说味道，就是无毒的意思。简案认为，乡俗说，苦手者弄蛇，蛇畏缩不敢咬人，难道是手毒的意思吗？
Ma Yun states: "Guan" (Official/Function) means "Ren" (Responsibility/Appointment), which refers to assigning roles according to one's capabilities. This corresponds to the seventh section of this chapter. Since Leigong posed questions regarding "Guan Neng" (Functions and Capabilities), the chapter is named accordingly.
Yi Ji (One Cycle/Ji): Zhang Jingyue explains this as "Hui Yan" (collecting words). The *Zhi* book states that "Ji" means guideline or standard.
Si Song Zhi (In charge of reciting): Jian An (Danbo Yuanjian) notes that "Si" means to govern or manage, implying that the Emperor himself recites it.
Xue Qi Duo Shao (Quantity of Blood and Qi): Ma Yun states that the main principles are found in the *Su Wen* chapter "Blood, Qi, Form, and Will".
Xing Zhi Ni Shun (Reverse and Smooth Flow of Movement): Zhang Jingyue explains that Yin Qi moves upward from the feet to the head and then descends along the arms; Yang Qi moves upward from the hands to the head and then descends to the feet. Therefore, in Yang diseases, symptoms ascend to the extreme and then descend; in Yin diseases, symptoms descend to the extreme and then ascend. Any reversal of this pattern is termed "Ni" (Reverse).
Chu Ru Zhi He (Convergence of Exit and Entry): In various editions, "He" is sometimes written as "Hui". Ma Yun states that moving from the exterior to the interior is "Ru" (Entry), and moving from the interior to the exterior is "Chu" (Exit). Zhang Jingyue adds that Jing Qi exits from within and enters from without, with different Shu points involved.
Mou Fa You Guo (Planning to Attack Faults): Ma Yun explains this as planning to attack those conditions where pathogenic factors cause disease (faults/excess). Zhang Jingyue states that knowing the patterns of entry and exit allows one to attack based on the fault (pathogen).
Zhi Jie Jie (Knowing how to Untie Knots): Ma Yun cites the *Wei Qi* chapter: "Those who know how to untie knots can connect with the gates."
Qi Men (Gate of Qi): Ma Yun states this refers to Qi Xue (Qi Acupoints). The *Su Wen* has a specific chapter on Qi Acupoints, indicating all acupoints can be called Qi Acupoints. Zhang Jingyue relates this to the concepts of Biao-Ben (Root-Branch) and Qi Jie (Qi Streets) in meridians. Another interpretation suggests hand meridians are superior and foot meridians inferior, representing places where Qi and blood must pass, serving as gates. Jian An notes that the *Sheng Qi Tong Tian Lun* mentions "The Gate of Qi closes," with Wang Bing noting this refers to Xuan Fu (pores) used to vent Ying and Wei Qi. However, the "Qi Men" in this section likely differs, so Ma Yun's note is retained provisionally.
Si Hai (Four Seas): Ma Yun cites the *Hai Lun* chapter: Dan Zhong is the Sea of Qi, Chong Mai is the Sea of Blood, the Stomach is the Sea of Water and Grain, and the Brain is the Sea of Marrow.
Han Re Lin Lu (Cold, Heat, and Dripping Dew): Ma Yun suggests this may refer to encountering "Sui Lu" (Annual Dew/Miasma) as mentioned in the *Sui Lu* chapter. Zhang Jingyue interprets "Lin" as rain and "Lu" as wind, suggesting pathogenic influences vary by location and require meridian diagnosis. The *Zhi* book defines Cold/Heat as Yin/Yang and Blood/Qi, while Lin Lu refers to fluids generated in the Middle Jiao. The *Xia Jing* states, "Fluids emerge from the Middle Jiao like dew." The *Zhi* commentary on the *Sui Lu* chapter explains that Lin Lu Han Re refers to sweating leading to sensations of cold or heat. Jian An finds these interpretations unsatisfactory and references the *Shennong Ben Cao Jing* and *Mingyi Bielu*, which list several herbs treating "Lin Lu": Huang Qin for female blood stasis with dripping bleeding; Yan Hu Suo for metrorrhagia with dripping; Hou Po for dysentery with dripping; Gou Ji for wind pathogen dripping; Bai Wei and Da Dou for internal injury with dripping; Bai Jiao for excessive sweating and dripping; Mu Xiang primarily treats dripping. Miao Xiyong comments on Gou Ji that deficiency of Qi and Blood allows wind pathogens to invade; Lin Lu results from deficiency of Kidney Qi, Dai Mai, and Ren Mai. Regarding Hou Po, he argues Lin Lu, though a Lower Jiao issue, often stems from damp-heat flowing down from the Stomach, causing persistent bleeding. Jian An considers this also inaccurate, stating Lin Lu is synonymous with Lin Li (dripping/trickling), describing a chronic condition lasting long, like dripping dew. The *Zhou Hou Fang* describes Shi Zhu (Corpse Transmission) causing cold, heat, and trickling, with silence and unknown suffering. Medical texts cite the *Ji Feng Fang* describing cold, heat, dripping, and deep silence. The *Waitai Mi Yao* calls this "Extreme Exhaustion." In Wu and Chu regions, it is called Lin Li. Thus, the "Lin Lu Han Re" in the *Jiu Gong Ba Feng Pian* also refers to trickling cold and heat.
Yi Shu Yi Chu (Different Locations of Shu Points): Ma Yun states that since their Shu points are located differently, one must carefully examine the meridians to regulate the flow of pulse Qi. Zhang Jingyue adds that when pathogens affect different locations, one must diagnose the specific meridian.
Zuo You Zhi Mai (Left and Right Limb Meridians): Various editions write "Mai" as "Luo". Ma Yun refers to the branches and collaterals mentioned in the *Jing Mai* chapter. The *Zhi* book explains that Qi flows from left to right and right to left, interacting with meridians, distributing to limbs, emerging from collaterals, and meeting extravascular Qi and Blood in the skin and muscle spaces. Jian An confirms "Zhi" is equivalent to "Zhi" (branch), supporting Ma Yun's note.
Xu Yu Shi Lin, Zhi Jue Er Tong Zhi (Deficiency and Excess Adjacent, Know to Resolve and Unblock): Ma Yun states that if deficiency and excess are adjacent, one must discern the nature of each and unblock them. Zhang Jingyue notes that proximity causes confusion, mistaking similarity for correctness, akin to opposing ice and charcoal. Thus, one must discern and unblock. The *Zhi* book attributes this adjacency to disharmony between Blood and Qi, requiring resolution and unblocking.
Fan Er Xing Zhi (Violate and Proceed): Zhao Fu edition and Zhang edition read "Ba" instead of "Fan". Zhengmai Daozang edition notes "Fan" is variant for "Ba". Zhang Jingyue explains that when pathogens lodge in large collaterals, affecting left and right reciprocally, grasping and guiding them constitutes Miao Ci (Miraculous Puncture). The *Zhi* book claims this refers to imbalance between Renying and Qikou pulses. Jian An refutes this, stating the association of Left=Renying and Right=Qikou originates from Wang Shuhe and is not ancient doctrine; thus, the *Zhi* book is incorrect.
Yin Yang Bu Qi (Yin and Yang are not Odd): Ma Yun states that human Yin and Yang are paired across meridians and never act alone. One must know the origin of each meridian. Zhang Jingyue defines "Qi" as odd/unpaired; lack of oddness implies harmony. Knowing the timing of origins is key. The *Zhi* book explains that Yin and Yang do not act oddly because Zang-Fu organs and twelve meridians interact and connect. "Knowing the time of origin" refers to seasonal susceptibility, e.g., Lungs affected first in Autumn, Liver in Spring.
Shen Yu Ben Mo (End) Ci Dao Bi Yi (The Way of Needling is Complete): Ma Yun cites the *Jin Fu* chapter: "Examine root and branch, observe cold and heat." And the *Zhong Shi* chapter: "Cold and warmth of root and branch are managed by the keeper." Zhang Jingyue defines "Ben Mo" as Biao-Ben (Surface-Deep/Root-Branch) and Cold/Heat, referring to pulse locations in the Three Regions and Nine Palpations. "Guan" means appointment. The Nine Needles differ, each suited for specific purposes. Mastering these methods completes the art of needling.
Ming Yu Wu Shu (Understand the Five Shu Points): Ma Yun states the Five Zang have five Shu points: Jing, Ying, Shu, Jing, He. The Six Fu have six: Jing, Ying, Shu, Yuan, Jing, He. Since Yuan points of Fu organs merge with Shu points, they are collectively called Five Shu. "Xu Ji" (Slow/Fast) refers to needle technique (from *Xiao Zhen Jie*: Slow insertion/fast withdrawal tonifies; Fast insertion/slow withdrawal reduces). "Qu Shen Chu Ru" (Flexion/Extension, Entry/Exit) refers to meridian flow (see *Xie Ke* chapter). "Yin and Yang combine with Five Elements" generally refers to Yin/Yang dividing into Five Elements. Zang-Fu have specific associations with Yin/Yang/Five Elements (e.g., Lung Large Intestine Yin/Yang; Lung Metal/Liver Wood). Four Seasons and Eight Winds possess Yin/Yang, reflecting Heavenly Dao. Facial features correspond to Five Elements positions and color zones in Ming Tang (see *Wu Se* chapter). Color changes in upper/lower/left/right indicate cold/warmth of specific meridians. Zhang Jingyue notes: Cold skin is Yin, Warm is Yang, Slippery is Excess, Rough is Deficiency. Jian An notes *Jia Yi Jing* places "to know the suffering" under subsequent needle techniques.
Ge You Shang Xia (End) Xu Ru Zhi (Diaphragm has Upper and Lower... Insert Slowly): *Jia Yi Jing* omits "Zai". "Xi" is "Bu", "Shu" is "Zhuo". Note: *Tai Su* reads "Xi Er Shu Zhi". ("Zhuo" is unattested, meaning strike, hard to rhyme). Ma Yun states the Diaphragm has upper and lower sections (Heart/Lung above, Spleen middle, Liver/Kidney below). One must locate the pathogenic Qi and understand meridian pathways before needling. "Xi" means few needles; "Shu" means wide spacing (see *Zhong Shi*: "Shu takes from above"). "Shen" means deep insertion; "Liu" means retention.
Yin Er Qu Zhi (Guide and Remove It): Zhang Jingyue states this means draining downward.
Shi Qian Tong Zhe (Observe Previous Pain): Ma Yun advises targeting previously painful areas first, adhering to the principle of treating the root. The *Zhi* book similarly advises targeting anterior pain first.
Liu Er Bu Zhi (Retain and Tonify): Zhang Jingyue states tonifying Middle Qi repels pathogens. The *Zhi* book explains waiting for Yang Qi arrival (heat at needle tip) to tonify Yang against Cold.
Cong He Xie Zhi (Drain via He-Sea Points): Ma Yun states draining via He-Sea points. The *Zhi* book notes He-Sea points treat internal Fu organs, expelling Cold pathogens via intestines/stomach.
Shang Qi Bu Zu (End) Ji Er Cong Zhi (Upper Qi Insufficiency... Accumulate and Follow): Zhang Jingyue explains pushing and uplifting Qi to tonify the upper. "Ji Er Cong Zhi" means retaining the needle to follow Qi and fill the lower.
Huo Zi Dang Zhi (End) Xia Ling San Li (Fire Applies Itself... Lower Ling Sanli): Ma Yun states if both Yin and Yang are deficient and needling is ineffective, use moxibustion. For cold extremities with severe cold, sunken bone crests, or cold exceeding the knees, tonify via Xia Ling San Li (Sanli point, see *Ben Shu*).
Yin Luo Suo Guo (End) Huo Suo Zhi Zhi (Where Yin Collaterals Pass... Treated by Fire): *Jia Yi Jing* reads "Huo Zhi Suo Zhi". Ma Yun states cold stagnating in Yin collaterals requires pushing the needle to disperse. Sunken meridians require moxibustion (*Jing Mai*: "Sunken implies moxa"; *Jin Fu*: "Sunken implies only moxa"). Knotted/tight collaterals are also treated with moxa.
Bu Zhi Suo Ku (End) Zhen Lun Bi Yi (Don't Know the Suffering... Needle Treatise Ends): Zhang Jingyue states for Cold pathogens in muscles/blood vessels causing numbness and unknown pain, moxa the lower ends of the two Qiao vessels: Shenmai (BL62) and Zhaohai (KI6). Men count Yang, Women count Yin (see *Mai Du*). If reversed (Male Yin/Female Yang), usage reverses; this is forbidden by skilled practitioners. *Tiao Jing Lun* agrees: unknown pain prioritizes Qiao vessels.
Yong Zhen Zhi Fu, Bi You Fa Ze (Service of Needling, Must Have Laws): Ma Yun cites *Ba Zheng Shen Ming Lun*. "Fu" means duty/task. Cites *Shi Jing*: "Serve in war," "My words are duty."
Shang Shi Tian Guang, Xia Si Ba Zheng (Look Up to Heavenly Light, Look Down to Monitor Eight Norms): Ma Yun links "Shang Shi Tian Guang" to *Ba Zheng Shen Ming Lun*: no needling in cold weather, no coagulation in warm weather, no reducing during moon waxing, no tonifying during moon full, no treatment during moon new. "Xia Si Ba Zheng" refers to monitoring the Eight Norms for evil winds (see *Jiu Gong Ba Feng Pian*). Jian An notes "Si" is interchangeable with "Si" (observe).
Bi Qi Xie (Avoid Strange Evils): Ma Yun states "Bi" should be "Bi" (avoid). Zhang Jingyue confirms they are synonymous.
Guan Bai Xing (Observe the People): Zhang Jingyue says this includes observing oneself and others. Jian An cites *Han Shu*, noting "Guan" can mean "show/display."
Shi De Tian Zhi Lu (End) Nai Yan Zhen Yi (Receiving Heavenly Dew... Then Speak Needle Intent): Zhang Jingyue defines irregular wind/rain as "Lu." *Sui Lun* states encountering wind and rain is "Sui Lu." Deficient years combined with waning moon, lost seasonal harmony, and thief wind constitute "Three Deficiencies." Min Shixian claims "Receiving Heavenly Dew" refers to clear evil attacking the upper, foggy/dewy Qi attacking Yang. Jian An doubts this. Placing "Nai Yan Zhen Yi" in the next section by Ma/Zhi is also incorrect.
Fa Yu Wang Gu (End) Ruo Shen Fang Fo (Model on Antiquity... Like Spirits Nearby): Ma Yun states this section shares major principles with *Ba Zheng Shen Ming Lun*.
Xie Qi Zhi Zhong Ren Ye (End) Mo Zhi Qi Qing (Pathogens Attacking Humans... Unknown Emotions): The character "Zhi" here is an error for "Zheng" in other editions. Zhang Jingyue distinguishes Xu Xie (Empty/Evil) from Zheng Xie (Upright/Normal Pathogen). Xu Xie attacks severely, causing shivering; Zheng Xie attacks mildly, showing only facial changes initially. This section complements *Ba Zheng Shen Ming Lun* and matches *Xie Qi Zang Fu Bing Xing Lun*.
Shi Gu Shang Gong Zhi Qu Qi (End) Suo Qu Zhi Chu (Thus Superior Physicians Take Qi... Where Taken): Ma Yun cites *Ba Zheng Shen Ming Lun*: Superior physicians treat at the sprout stage, ensuring balance in Three Regions/Nine Palpations before acting. Inferior physicians treat established disease due to ignorance of pulse discrepancies. Superior physicians discuss Qi over Form, preemptively taking Qi to treat early signs. Inferior physicians do the opposite.
Xie Bi Yong Yuan (End) Qi Chu Nai Ji (Reducing Must Use Round [Technique]... Qi Exits Quickly): *Ba Zheng Shen Ming Lun* and *Jia Yi Jing* write "Yuan" as "Fang". Ma Yun equates "Yao" with "Yao" (shake), "Jie" with "Xie Hui" (slack return), and argues "Yuan" should be "Fang". Zhang Jingyue defines "Yuan" as smooth/fluent, "Qie" as direct pressure on disease, "Ying" as seizing, "Yao" as shaking. Using round/fluent needling to seize and shake causes Qi to exit quickly, suitable for reducing. Min Shixian adds that reducing requires circular motion to move Qi.
Bu Bi Yong Fang (End) Wu Zhi Qi Shen (Tonifying Must Use Square [Technique]... Do Not Fixate on Spirit): *Ba Zheng Shen Ming Lun* and *Jia Yi Jing* write "Fang" as "Yuan". Ma Yun argues "Fang" should be "Yuan". Zhang Jingyue defines "Fang" as upright and quiet. Techniques include pulling skin to align with gate, observing surface, rotating gently while pushing slowly. One must be upright, calm, and focused to sincerely await Qi. Retain slightly, withdraw quickly upon Qi descent, push skin to close pore (protecting Qi, see *Li He Zhen Xie Lun*). Preserved True Qi allows tonification. "Do not forget Spirit" summarizes the importance of mental focus (*Xiao Zhen Jie*: Guarding Spirit involves balancing Blood/Qi for tonification/reduction). Although "Square/Round" seems opposite to *Ba Zheng Shen Ming Lun*, detailed analysis shows complementary insights; do not dismiss as errors.
Guan Neng (Functions/Capabilities): Min Shixian explains "Guan" means managing duties, assigning roles based on capability. Sages appoint people according to talent, governing outcomes without direct intervention.
Ke Shi Chuan Lun (Can Transmit Theories): Zhang Jingyue includes guidance, advice, resolving doubts, and correcting errors as "Chuan Lun".
Yu Xu (End) Jian Zhu Fang (Speaking Calmly... Combining Methods): Zhang Jingyue states calm speech indicates seriousness; quietness indicates order; dexterous hands imply skill in light/heavy/slow/fast techniques; prudent minds imply thorough observation. Such individuals are competent.
Huan Jie (End) Xing Qi (Loose Joints... Move Qi): Zhang Jingyue explains Daoyin aims to circulate Qi/Blood without harm. Only those with loose joints, flexible tendons, and harmonious hearts can perform it. Modern massage practitioners often ignore risks, using forceful techniques that damage joints and deplete Yuan Qi, harming patients rather than curing them. Caution is advised.
Ji Du (End) Zhou Bing (Vicious/Poisonous... Curse Disease): Zhang Jingyue states malicious speech stems from constitution; some find no benefit except cursing disease.
Zhao Ku (End) Yi Bi (Hard Claws... Suppress Bi): Zhang Jingyue classifies pressing accumulations and suppressing Bi as Daoyin/Qi movement. Hard accumulations require strong claws/hands to break. Techniques are similar but intensity varies.
Fei Qi Ren Wu Chuan (Not the Person, Do Not Transmit): Zhang Jingyue cites *Qi Jiao Bian Da Lun*: Teaching the unworthy is losing the Dao; transmitting to the unfit is wasting heavenly treasures.
Shou Du Zhe (End) Ru Gu Ye (Hand Poisonous... As Before): Ma Yun suggests testing by pressing turtles; natural difference in "sweet/poisonous" hands appears. Hand quality varies like taste. "Du" (Poison) means bitterness/harshness. Zhang Jingyue notes turtles use Ren Mai, breathe via ears, and practice Daoyin for longevity/resilience, making them suitable for testing hand toxicity. "Sweet" hand means non-toxic. Jian An cites folk belief that those bad at handling snakes fear biting, questioning if this defines "hand poison."