王云。针上用行字。云行雨施乎。时行物生乎。于此着想方得。
百姓 志云。百姓者。天下之大众。倪仲玉云。此篇论刺形。故提二形字。末结一形字。
发针 简案、下文云。针入而气逆。乃知发针。即下针之谓。
高高 甲乙作矫矫蒿蒿。马云。 而有上炎之势。高高而无卑屈之心。张云。 、明盛貌。
高高、不屈貌。简案、诗大雅。多将 。不可救药。传。 然炽盛也。 、音 。
举足善高 志云。足三阳之在下也。
阳气滑盛而扬 马云。阳气者。卫气也。张云。心肺为二阳之脏。阳气滑盛而扬。故神易于动。志云。
扬字含易散意。
多阳者（止）神不能先行也 张云。光明爽朗。阳之德也。沉滞抑郁。阴之性也。故多阳则多喜。多阴
则多怒。然数怒者。颇有阴也。易解者。本乎阳也。阳中有阴。未免阳为阴累。故其离合难。而神不能先行也。
马云。盖以阳中有阴。则阳为阴滞。初虽针入而与阳合。又因阴滞而复相离。其神气不能易动。而先针以行也。
志云。心为阳中之太阳。肝为阴中之少阳。心主喜。肝主怒。心藏神。肝藏魂。魂随神以往来者也。神动而气
先行者。神魂之相离也。重阳而颇有阴者。阴阳之相合也。阴阳之离合难。故神与魂合。则其神不能先行矣。
上文曰。气先行。此则曰神不能先行。盖气行则神行。神行则气行。神气之相随也。夫行针者。贵在得神取
气。然而神有易动。气有易往。是以数刺而病益甚者。反伤
其神气也。简案、阴阳之离合难。诸说各异。未知孰是。盖此阴阳离合论之离合。乃开阖枢之义。
相逢 张云。相逢者。针入气即至。言其应之速也。
其阴阳多（止）故独行也 张云。阴性迟缓。其气内藏。故阴多于阳者。其针已出。气乃随后而独行也。
马云。阴气者。营气也。阳气者。卫气也。下文同。简案、马注恐非。
此人之多阴（止）乃知也 张云。此亦阴滞。故气往为难。往、至也。较之上节。则此为更甚。徐振公
云。此言阴中有阳之人。数刺而始知也。阴中有阳者。多阴而少阳。其气沉而难于往来。故数刺乃知。此阴阳
守于内也。二节言多阴少阳之人。有阴阳之相离者。有相守者。阴阳离合之道。行针者不可不知。
针入而气逆者 简案、推上下文例。者下似脱其数刺病益甚者七字。
其气逆（止）无过焉 张云。逆从弗失。何至气逆。补泻得宜。何以病益甚。凡若此者。乃医之所败所
失。非阴阳表里形气之过也。
王冰说：在针刺治疗中使用“行”字，就像“云行雨施”（云气流动，雨水布施）和“时行物生”（时令运行，万物生长）一样。只有在这个语境下思考，才能领会其深意。
张志聪说：“百姓”指的是天下的广大民众。倪仲玉说：本篇论述的是针对形体进行针刺的方法，所以开头提出了两个“形”字，结尾归结为一个“形”字。
发针：简注指出，下文提到“针入而气逆”，由此可知，“发针”就是下针的意思。
高高：《甲乙经》写作“矫矫蒿蒿”。马莳说：具有向上炎升的态势，高高在上而没有卑下屈从的心态。张景岳说：高高，是光明旺盛的样子；高高，是不屈服的样子。简注指出，《诗经·大雅》中说：“多将熇熇，不可救药。”传注解释为：熇熇，音赫，形容火势炽盛的样子。
举足善高：张志聪说：这是因为足三阳经位于下肢的缘故。
阳气滑盛而扬：马莳说：阳气，就是卫气。张景岳说：心和肺是二阳之脏。阳气滑利旺盛且上扬，所以神志容易激动。张志聪说：“扬”字含有容易散失的意思。
多阳者（止）神不能先行也：张景岳说：光明爽朗，是阳的特性；沉滞抑郁，是阴的特性。所以多阳的人多欢喜，多阴的人多愤怒。然而经常发怒的人，体内其实颇有阴气。容易理解事物，是因为本乎于阳。但阳中带有阴，难免阳气被阴气所牵累，所以阴阳离合困难，导致神气不能先行。马莳说：因为阳中有阴，所以阳气被阴气阻滞。起初虽然针入与阳气相合，但又因阴气的阻滞而再次分离。由于神气不容易变动，所以不能先于针刺而行。张志聪说：心是阳中之太阳，肝是阴中之少阳。心主喜，肝主怒。心藏神，肝藏魂。魂是随着神气往来的。神动而气先行，这是神魂相离的表现。重阳而略带阴气，这是阴阳相合的表现。阴阳离合困难，所以神与魂相合，那么神就不能先行了。上文说“气先行”，这里说“神不能先行”。大概气行则神行，神行则气行，神气是相互跟随的。行针的关键在于得神取气。然而神容易激动，气容易游走，所以多次针刺反而使病情加重，这是反伤了神气。简注指出：关于阴阳离合难的问题，各家说法各异，不知谁对。大概这里的阴阳离合论中的离合，是指开、阖、枢的意义。
相逢：张景岳说：相逢，指针刺进入后气机随即到达，说明反应迅速。
其阴阳多（止）故独行也：张景岳说：阴的性质迟缓，气机内藏。所以阴多于阳的人，针已经拔出，气才随后独自运行。马莳说：阴气，就是营气；阳气，就是卫气。下文同理。简注指出：马莳的注解恐怕不对。
此人之多阴（止）乃知也：张景岳说：这也是阴气阻滞，所以气机到达困难。“往”，就是至的意思。与上一节相比，这种情况更为严重。徐振公说：这是说阴中有阳的人，经过多次针刺后才有所感知。阴中有阳的人，是多阴而少阳，其气机沉潜而难以往来，所以要多次针刺才能感知。这是因为阴阳守持于内。这两节讲的是多阴少阳的人，有的阴阳相离，有的阴阳相守。阴阳离合的道理，行针者不可不知道。
针入而气逆者：简注指出：推究上下文体例，原文“者”字下面似乎脱漏了“数刺病益甚者”这七个字。
其气逆（止）无过焉：张景岳说：如果逆从不失，怎么会气逆？补泻得当，怎么会病情加重？凡是像这样的情况，都是医生治疗失败和失误造成的，不是阴阳表里形气本身的过错。
Wang Bing stated: The use of the character "Xing" (to move/flow) in acupuncture is akin to "clouds moving and rain being bestowed" (Yun Xing Yu Shi) and "seasons advancing and things growing" (Shi Xing Wu Sheng). Only by contemplating within this context can one grasp its profound meaning.
Zhang Zhicong stated: "Bai Xing" (common people) refers to the vast multitude under heaven. Ni Zhongyu stated: This chapter discusses needling based on physical constitution, hence it introduces two characters for "Xing" (form/constitution) at the beginning and concludes with one "Xing" character at the end.
Fa Zhen (Initiating Needling): A brief commentary notes that since the text later mentions "Qi reverses after needle insertion," it can be inferred that "Fa Zhen" refers to the act of inserting the needle.
Gao Gao (High and Lofty): The *Jia Yi Jing* writes this as "Jiao Jiao Hao Hao." Ma Shi stated: It possesses a tendency to flare upwards; it stands high without any attitude of humility or submission. Zhang Jingyue stated: "Gao Gao" describes a state of bright prosperity; "Bu Qu" means unyielding. A brief commentary cites the *Book of Songs · Daya*: "Many [are] fierce, irretrievable." The commentary explains: "Huo" (fierce/blazing), pronounced 'he', describes an intense and flourishing heat.
Ju Zu Shan Gao (Lifting feet fondly high): Zhang Zhicong stated: This is because the Foot Yang Meridians are located in the lower limbs.
Yang Qi Hua Sheng Er Yang (Yang Qi is smooth, abundant, and ascending): Ma Shi stated: Yang Qi is Wei Qi (Defensive Qi). Zhang Jingyue stated: The Heart and Lung are the organs of Double Yang. Because Yang Qi is smooth, abundant, and ascending, the Shen (Spirit) is prone to agitation. Zhang Zhicong stated: The character "Yang" implies a tendency to scatter easily.
Duo Yang Zhe... Shen Bu Neng Xian Xing Ye (Those with excess Yang... the Spirit cannot lead first): Zhang Jingyue stated: Brightness and clarity are the virtue of Yang; stagnation and depression are the nature of Yin. Therefore, those with excess Yang tend to be joyful, while those with excess Yin tend to be irritable. However, those who frequently anger actually possess considerable Yin within them. Ease of understanding stems from Yang. Since Yang contains Yin, Yang is inevitably hindered by Yin, making the separation and union of Yin and Yang difficult, thus preventing the Shen from leading first. Ma Shi stated: Because Yang contains Yin, Yang is stagnant due to Yin. Initially, upon needle insertion, it harmonizes with Yang, but due to Yin's stagnation, they separate again. Because the Shen-Qi is not easily moved, it cannot precede the needle movement. Zhang Zhicong stated: The Heart is the Taiyang (Great Yang) within Yang; the Liver is the Shaoyang (Lesser Yang) within Yin. The Heart governs joy; the Liver governs anger. The Heart stores the Shen; the Liver stores the Hun (Ethereal Soul). The Hun follows the Shen in its comings and goings. When Shen moves and Qi leads, it indicates a separation of Shen and Hun. Chong Yang (Double Yang) with some Yin represents the union of Yin and Yang. Due to the difficulty in the separation and union of Yin and Yang, when Shen and Hun unite, the Shen cannot lead first. The preceding text says "Qi leads first"; here it says "Shen cannot lead first." Generally, when Qi moves, Shen moves; when Shen moves, Qi moves; Shen and Qi follow each other. The key in performing acupuncture lies in obtaining Shen and capturing Qi. However, Shen is easily agitated, and Qi is easily dispersed. Therefore, frequent needling may worsen the condition, inadvertently damaging the Shen and Qi. A brief commentary notes: Regarding the difficulty of Yin-Yang separation and union, various theories differ, and it is unclear which is correct. Presumably, the "separation and union" discussed in this context refers to the principles of Kai (Opening), He (Closing), and Shu (Pivot).
Xiang Feng (Meeting): Zhang Jingyue stated: "Xiang Feng" means that upon needle insertion, Qi arrives immediately, indicating a rapid response.
Qi Yin Yang Duo... Gu Du Xing Ye (Because of Yin and Yang Excess... thus it moves alone): Zhang Jingyue stated: Yin is slow in nature, and its Qi is stored internally. Therefore, in individuals where Yin exceeds Yang, after the needle is withdrawn, the Qi follows and moves independently. Ma Shi stated: Yin Qi is Ying Qi (Nutritive Qi); Yang Qi is Wei Qi (Defensive Qi). The same applies below. A brief commentary states: Ma’s annotation is likely incorrect.
Ci Ren Duo Yin... Nai Zhi Ye (This person has much Yin... then one knows): Zhang Jingyue stated: This is also due to Yin stagnation, making the arrival of Qi difficult. "Wang" means to arrive. Compared to the previous section, this condition is more severe. Xu Zhengong stated: This refers to individuals with Yin containing Yang, who only perceive the sensation after multiple needle insertions. Those with Yin containing Yang have more Yin and less Yang; their Qi is deep and difficult to circulate, hence requiring multiple insertions to perceive. This is because Yin and Yang remain guarded internally. These two sections discuss individuals with excess Yin and deficient Yang, noting cases where Yin and Yang separate and cases where they coexist. The principle of Yin-Yang separation and union must not be ignored by practitioners of acupuncture.
Zhen Ru Er Qi Ni Zhe (When Qi reverses after needle insertion): A brief commentary notes: Analyzing the context and style, seven characters seem to be missing after the character "Zhe": "Shu Ci Bing Yi Shen Zhe" (Frequent needling causes the disease to worsen).
Qi Qi Ni... Wu Guo Yan (The Qi reverses... there is no fault therein): Zhang Jingyue stated: If adherence and deviation are not lost, how could Qi reverse? If tonification and sedation are appropriate, why would the disease worsen? In all such cases, these are failures and errors of the physician, not faults of the Yin-Yang, exterior-interior relationships, or form-Qi.