（《灵枢·刺节真邪篇》）
黄帝曰∶余闻刺有五邪，何谓五邪？岐伯曰∶病有持痈者，有容大者，有狭小者，有热者，有寒者，是谓五邪。黄
帝曰∶刺五邪奈何？岐伯曰∶凡刺五邪之方，不过五章，痹热消灭，肿聚散亡，寒痹益温，小者益阳，大者必去，请道
其方。（五章，五条也。详如下文。）
凡刺痈邪无迎陇，易俗移性，（陇，盛也。《营卫生会篇》曰∶日中而阳陇。生气通天论作隆，盖陇、隆通用也。无
迎陇者，痈邪之来锐，所当避也。易俗移性，谓宜从缓调和，如移易俗性，不宜欲速。此释上文肿聚散亡也。陇音笼。）
不得脓，脆道更行，（脆，柔脆溃坚之谓。凡痈毒不化则不得脓，故或托其内，或温其外，或刺以针，或灸以艾，务化其
毒，皆脆道更行也。）去其乡，不安处所乃散亡，诸阴阳过痈者，取之其输泻之。（乡，向也。安，留聚也。去其毒瓦斯所
向，不使安留处所，乃自消散矣。故于诸阴经阳经，但察其过于壅滞者，皆当取输穴以泻其锐气，是即所谓去其乡也。）
凡刺大邪日以小，泄夺其有余乃益虚，（大邪，实邪也。邪气盛大，难以HT 除，日促小之，自可渐去，去其有余，
实者虚矣。此释上文大者必去也。）剽其通，针其邪，（剽，砭刺也。通，病气所由之道也。针无妄用，务中其邪。剽音
票。）肌肉亲视之，毋有反其真，（言邪正脉色，必当亲切审视，若以小作大，则反其真矣。）刺诸阳分肉间。（盛大实邪，
多在三阳，故宜刺诸阳分肉间。）
凡刺小邪日以大，补其不足乃无害，（小邪，虚邪也。虚邪补之，则正气日大而邪自退也。不足而补，乃可无害，若
泻其虚，斯不免矣。此释上文小者益阳也。）视其所在迎之界，远近尽至，其不得外侵而行之乃自费，刺分肉间。（迎之
界者，迎其气行之所也。先补不足之经，后泻有余之经，邪去正复，则远近之真气尽至，邪气不得外侵，则必费散无留
矣。小邪随在可刺，故但取分肉间也。）
凡刺热邪越而苍，出游不归乃无病，（越，发扬也。苍，卒疾也。出游，行散也。归，还也。凡刺热邪者，贵于速散，
散而不复，乃无病矣。此释上文痹热消灭也。）为开通辟门户，使邪得出病乃已。（开通壅滞，辟其门户，以热邪之宜泻
也。）
凡刺寒邪日以温，徐往徐来致其神，（温者，温其正气也。徐往徐来，欲和缓也。致其神者，致其阳气则寒邪自除。
此释上文寒痹益温也。）门户已闭气不分，虚实得调其气存也。（补其虚，则门户闭而气不泄，故虚实可调，真气可存，
此寒邪之宜温也。）
黄帝曰∶官针奈何？岐伯曰∶刺痈者用铍针，刺大者用锋针，刺小者用圆利针，刺热者用 针，刺寒者用毫针也。（五
邪之刺，官针各有所宜，不可不辨。九针详义，见本类前二。）
《灵枢·刺节真邪篇》记载：
黄帝问道：我听说针刺有五种针对病邪的方法，什么是这五种病邪？岐伯回答说：疾病表现为痈肿的，属于一种；邪气盛实的，属于一种；正气虚弱的，属于一种；热证的，属于一种；寒证的，属于一种，这就称为五邪。
黄帝又问：针刺这五种病邪该怎么做？岐伯回答说：大凡针刺这五种病邪的原则，不过五条要点，即痹阻之热得以消除，肿胀积聚得以消散，寒痹得以温通，虚证得以补益阳气，实证必须祛除，请允许我阐述这些方法。（所谓“五章”，是指五条原则，详细内容见下文。）
凡是针刺痈肿之邪，不要迎着其势锐盛之时去攻击，而应改变策略，从容调和。（“陇”意为盛大。《营卫生会篇》说：“日中而阳陇。”《生气通天论》写作“隆”，大概“陇”和“隆”是通用的。“无迎陇”的意思是，痈邪来袭时势头锐利，应当避开它的锋芒。所谓“易俗移性”，是说应该采取缓和调治的方法，就像改变习俗本性一样，不宜求快。这是对上文“肿聚散亡”的解释。“陇”读音同“笼”。）如果脓液未形成，就要采用柔缓溃坚的方法交替进行。（“脆”指柔脆、溃破坚硬之意。凡是痈毒不化脓，就无法排出，所以或者托毒内出，或者温煦外部，或者用针刺，或者用艾灸，务必使毒邪化解，这些都是“脆道更行”的意思。）去除毒邪聚集的方向，不让它在某处停留，它自然就会消散死亡。凡是阴阳经脉经过痈肿部位的，都选取其输穴进行泻法。（“乡”通“向”，指方向。“安”指留聚。去掉毒邪所趋向的地方，不让它在那里安身留聚，它自然就消散了。所以对于阴阳各经，只要观察到有壅滞过度的地方，都应当取输穴来泻除其锐气，这就是所谓的“去其乡”。）
凡是针刺实邪（大邪），要使邪气日渐消退，通过泄夺其有余的部分，正气就能逐渐恢复虚弱状态。（“大邪”指实邪。邪气盛大，难以立即清除，每天促使它缩小一点，自然可以逐渐去除，去除了有余的邪气，实证也就转为虚证了。这是对上文“大者必去”的解释。）轻砭刺其经络通道，针刺以针对邪气所在。（“剽”指砭石刺破。“通”指病气运行的道路。针刺不可乱用，务必中于邪气所在之处。“剽”读音同“票”。）在肌肉间亲切仔细地观察脉色，不要违背疾病的真实情况。（意思是对于邪气和正气的脉象色泽，必须仔细审视，如果把小的病看作大的，就违背了疾病的真相了。）针刺诸阳经的分肉之间。（盛大实邪，多发生在三阳经，所以适宜针刺诸阳经的分肉之间。）
凡是针刺虚邪（小邪），要使其正气日渐壮大，补益其不足，就不会产生危害。（“小邪”指虚邪。对虚邪进行补益，正气就会日渐壮大，邪气自然退却。补益不足，才无害处，如果反而泻其虚，那就难免受害了。这是对上文“小者益阳”的解释。）观察邪气所在的部位，在边界迎而截之，使远近的真气都能到达，邪气就不能向外侵犯，运行通畅后邪气自然耗散，针刺分肉之间即可。（“迎之界”是指迎接真气运行的方向。先补益不足的经脉，后泻除有余的经脉，邪去正复，那么远近的真气都能到达，邪气不能外侵，必然耗散而无残留。小邪随所在之处皆可针刺，所以只取分肉间即可。）
凡是针刺热邪，要使其发散迅速，如云游般散去不再回归，病就好了。（“越”意为发扬、发散。“苍”意为仓促、疾速。“出游”意为行散。“归”意为返回。大凡针刺热邪，贵在迅速消散，散开而不复发，病就好了。这是对上文“痹热消灭”的解释。）为邪气开通门户，使邪气能够排出，病才能停止。（开通壅滞，开辟门户，是因为热邪适宜用泻法。）
凡是针刺寒邪，要使其日渐温煦，进针和出针都要缓慢，以引导阳气。（“温”是指温煦正气。徐往徐来，是为了和缓。致其神，是指引导阳气，阳气到了寒邪自然除去。这是对上文“寒痹益温”的解释。）当腠理闭合，气机不分泄，虚实得到调和，真气就能保存。（补益其虚，则腠理闭合而气不泄漏，所以虚实可调，真气可存，这是寒邪适宜用温法的原因。）
黄帝问道：各种针具该如何使用？岐伯回答说：针刺痈肿用铍针，针刺实邪用锋针，针刺虚邪用圆利针，针刺热邪用鑱针，针刺寒邪用毫针。（针对五邪的针刺，各种针具各有适宜的用途，不可不分辨。九针的详细含义，见本类前两篇。）
Recorded in the *Ling Shu: Ci Jie Zhen Xie Pian* (Needling and Controlling True and Evil Chapter of the Spiritual Pivot):
The Yellow Emperor asked, "I have heard that there are five types of pathogenic factors addressed by needling. What are these five?"
Qibo replied, "Diseases manifest as carbuncles/abscesses (Yong, 痈), as excess/fullness (Rong Da, 容大), as deficiency/narrowness (Xiao Xiao, 狭小), as heat (Re, 热), and as cold (Han, 寒). These are called the five pathogenic factors."
The Yellow Emperor asked, "How should one needle these five pathogenic factors?"
Qibo replied, "The principles for needling the five pathogenic factors do not exceed five chapters [principles]: bi-heat is eliminated, swelling and accumulation dissipate, cold-bi is warmed, deficiency is supplemented with Yang, and excess must be removed. Please allow me to explain these methods." ([Note: 'Five chapters' refers to five principles; details follow below.]
When needling carbuncle/abscess pathogens (Yong Xie, 痈邪), do not attack when their momentum is at its peak (Long, 陇); instead, change your approach and harmonize gradually. ('Long' means flourishing or abundant. The *Ying Wei Sheng Hui Pian* states: 'At midday, Yang flourishes.' The *Sheng Qi Tong Tian Lun* writes it as 'Long' (隆); 'Long' and 'Long' are interchangeable. 'Do not attack when flourishing' means that when a carbuncle pathogen arrives with sharp intensity, one should avoid its锋芒 [sharp edge]. 'Change approach and shift nature' implies using a slow, harmonizing method, like changing customs, rather than seeking quick results. This explains the dissipation of swelling and accumulation. 'Long' is pronounced 'long'.) If pus has not formed, employ flexible methods to soften and break down hardness alternately. ('Cui' refers to softening and breaking hardness. When carbuncle toxins do not suppurate, they cannot drain; thus, one may use internal expulsion, external warming, acupuncture, or moxibustion to resolve the toxin. All these constitute 'flexible methods to break hardness'.) Remove the direction where the toxin gathers, preventing it from settling anywhere, so it naturally dissipates. For any Yin or Yang meridians passing through the carbuncle, select the Shu-stream points to reduce the pathogen. ('Xiang' means direction. 'An' means staying or gathering. By removing the toxin's directional focus and preventing it from settling, it dissipates. Thus, wherever Yin or Yang meridians show stagnation, one should needle the Shu-stream points to reduce the pathogenic qi, which is what is meant by 'removing the direction'.)
When needling excess pathogens (Da Xie, 大邪), aim to reduce them daily by draining their surplus, thereby restoring deficiency. ('Da Xie' refers to excess pathogens. When pathogenic qi is abundant and difficult to remove quickly, reducing it gradually each day allows it to dissipate. Removing the surplus turns excess into deficiency. This explains 'excess must be removed'.) Lightly pierce the pathways of disease qi, and needle precisely at the site of the pathogen. ('Piao' refers to piercing with a stone needle. 'Tong' refers to the channel through which disease qi travels. Needling should not be arbitrary but must target the pathogen. 'Piao' is pronounced 'piao'.) Observe the muscle tissue closely regarding pulse and color, ensuring you do not contradict the true nature of the disease. (This means carefully examining the pulse and complexion of both pathogenic and healthy qi; mistaking a minor issue for a major one contradicts the truth.) Needle the intermuscular spaces of the Yang meridians. (Abundant excess pathogens often occur in the Three Yang meridians, so intermuscular spaces of the Yang meridians are appropriate.)
When needling deficiency pathogens (Xiao Xie, 小邪), aim to enlarge the healthy Qi daily by tonifying deficiencies, causing no harm. ('Xiao Xie' refers to deficiency pathogens. Tonifying deficiency causes healthy Qi to grow daily, causing pathogenic qi to retreat. Tonifying deficiency prevents harm; conversely, draining deficiency would cause injury. This explains 'deficiency benefits from Yang supplementation'.) Observe the location of the pathogen and intercept it at its boundary. Ensure healthy Qi from near and far reaches the area; once pathogenic qi cannot invade externally and circulation is smooth, the pathogen will dissipate. Needle the intermuscular spaces. ('Intercepting at the boundary' refers to meeting the flow of Qi. First tonify deficient meridians, then drain excess ones. With pathogen gone and health restored, healthy Qi from all directions arrives, preventing external invasion and causing the pathogen to dissipate. Deficiency pathogens can be needled wherever located, so intermuscular spaces are sufficient.)
When needling heat pathogens (Re Xie, 热邪), promote rapid dispersal so they wander off and do not return, curing the disease. ('Yue' means to disperse or elevate. 'Cang' means sudden or swift. 'Chu You' means wandering dispersion. 'Gui' means returning. When needling heat pathogens, speed of dispersal is crucial; if dispersed and not recurring, the disease is cured. This explains 'bi-heat is eliminated'.) Open the pathways and create exits for the pathogen to leave, so the illness ceases. (Opening stagnation and creating outlets is suitable for draining heat pathogens.)
When needling cold pathogens (Han Xie, 寒邪), aim for gradual warming. Insert and withdraw the needle slowly to guide the Shen (spirit/vital energy). ('Wen' means warming healthy Qi. Slow insertion and withdrawal aim for harmony. Guiding the Shen means guiding Yang Qi, which eliminates cold pathogens. This explains 'cold-bi is warmed'.) Once the pores close and Qi does not leak, and deficiency and excess are balanced, the True Qi is preserved. (Tonifying deficiency closes the pores and prevents Qi leakage, allowing balance of deficiency and excess and preservation of True Qi. This is why warming is suitable for cold pathogens.)
The Yellow Emperor asked, "How should various needles be used?"
Qibo replied, "For carbuncles, use the Pi needle (Bichan, 铍针); for excess, use the Feng needle (Fengzhen, 锋针); for deficiency, use the Yuanli needle (Yuanlizhen, 圆利针); for heat, use the Chan needle (Chanzhen, 鑱针); and for cold, use the Hao needle (Haozhen, 毫针). [Regarding the five pathogenic factors, each needle type has specific indications that must be distinguished. The detailed meanings of the Nine Needles are found in the preceding sections of this category.]"