（《灵枢·行针篇》全）
黄帝问于岐伯曰∶余闻九针于夫子，而行之于百姓，百姓之血气各不同形，或神动而气先针行，或气与针相逢，或
针已出气独行，或数刺乃知，或发针而气逆，或数刺病益剧，凡此六者，各不同形，愿闻其方。（言受针之人，有此六者
之异。）岐伯曰∶重阳之人，其神易动，其气易往也。黄帝曰∶何谓重阳之人？岐伯曰∶重阳之人， 高高，言语善疾，
举足善高，心肺之脏气有余，阳气滑盛而扬，故神动而气先行。（重阳之人，阳胜者也。 ，明盛貌。高高，不屈之谓。
心肺为二阳之脏，阳气滑盛而扬，故神易于动，气先针而行也。 ，郝、枵二音，又呼木切。）黄帝曰∶重阳之人而神不
先行者何也？岐伯曰∶此人颇有阴者也。黄帝曰∶何以知其颇有阴也？岐伯曰∶多阳者多喜，多阴者多怒，数怒者易解，
故曰颇有阴，其阴阳之离合难，故其神不能先行也。（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。）黄帝曰∶
其气与针相逢奈何？岐伯曰∶阴阳和调而血气淖泽滑利，故针入而气出，疾而相逢也。（相逢者，针入气即至，言其应之
速也。淖，乃到切。）黄帝曰∶针已出而气独行者，何气使然？岐伯曰∶其阴气多而阳气少，阴气沉而阳气浮者内藏，故
针已出，气乃随其后，故独行也。（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。）黄帝曰∶数
刺乃知，何气使然？岐伯曰∶此人之多阴而少阳，其气沉而气往难，故数刺乃知也。（此亦阴滞，故气往为难。往，至也。
较之上节，则此为更甚耳。）黄帝曰∶针入而气逆者，何气使然？岐伯曰∶其气逆与其数刺病益甚者，非阴阳之气浮沉之
势也，此皆粗之所败，工之所失，其形气无过焉。（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。）
《灵枢·行针篇》（全文）
黄帝向岐伯问道：我从您那里学习了九针的用法，并在百姓身上施行。我观察到百姓的血气形态各不相同：有的人精神一动，经气就在针刺之前运行；有的人经气与针感同时相逢；有的人针已拔出，经气才独自运行；有的人需要多次针刺才能产生感应；有的人在起针后出现气机逆乱；有的人经过多次针刺后病情反而加重。这六种情况表现各异，我希望听听其中的道理。（这里说的是接受针刺的人，有这六种不同的反应。）
岐伯回答说：重阳之人，他们的精神容易激动，经气也容易随之运行。
岐伯说：重阳之人，举止高傲，说话语速快，抬脚动作高扬，这是因为心肺两脏的气有余，阳气滑利旺盛且外扬，所以精神易动而经气先于针刺而行。（重阳之人，是阳气偏胜的人。“皛”字，意为光明盛大的样子。“高高”，指姿态不屈服、高傲。心与肺属于二阳之脏，阳气滑利旺盛且外扬，所以精神容易激动，经气在针刺之前就先行运行了。“皛”，读音同郝、枵，又读呼木切。）
岐伯说：阳气多的人大多喜悦，阴气多的人大多愤怒。经常发怒但容易平息的人，说明他体内兼有阴气。因为他的阴阳之气离合困难，所以他的精神不能先于针刺而动。（光明爽朗，是阳的特性；沉滞抑郁，是阴的特性。所以阳气多则多喜，阴气多则多怒。然而经常发怒的人，说明体内兼有阴气。容易平息，是因为根本在于阳。阳中带有阴，难免阳气被阴气所牵累，所以阴阳离合困难，精神不能先于针刺而动。）
岐伯说：这是因为此人阴阳调和，血气滋润滑利，所以针一进入，经气就出来，迅速与针感相逢。（“相逢”，指针入而气即至，说明反应迅速。“淖”，读音乃到切。）
岐伯说：这是因为此人阴气多而阳气少，阴气下沉而阳气浮越且内藏于脏腑。所以针拔出后，经气才跟随其后，独自运行。（阴性迟缓，其气内藏，所以阴多于阳的人，在针拔出后，经气才随后独自运行。）
岐伯说：这是此人阴气多而阳气少，经气下沉且运行困难，所以需要多次针刺才能产生感应。（这也属于阴气阻滞，所以经气运行困难。“往”，意为到达。与上一节相比，这种情况更为严重。）
岐伯说：针入后气机逆乱，以及多次针刺后病情加重的情况，并不是由于阴阳之气浮沉的趋势造成的。这些都是医生技术粗劣所致，是医生的失误，患者的形体和气并没有过错。（如果逆从没有失当，怎么会气机逆乱？如果补泻得当，怎么会病情加重？凡是这类情况，都是医生治疗失败和失误造成的，不是阴阳表里或患者形气的过错。）
The Ling Shu: Needling Techniques (Full Text)
Huang Di asked Qi Bo, saying: "I have learned the Nine Needles from you, Master, and applied them to the common people. I have observed that the blood and qi of different individuals vary in form and manifestation. In some, spirit moves and qi flows before the needle is inserted; in others, qi meets the needle upon insertion; in some, qi flows independently after the needle is withdrawn; in some, sensation is only felt after multiple insertions; in some, qi becomes rebellious after the needle is removed; and in some, the disease worsens after multiple insertions. These six scenarios present different forms. I wish to hear the explanation for these phenomena." (This refers to the variations in response among patients receiving acupuncture.)
Qi Bo replied, "In individuals with excessive Yang (Chong Yang), their spirit is easily aroused, and their qi readily follows."
Huang Di asked, "What do you mean by 'individuals with excessive Yang'?"
Qi Bo said, "Individuals with excessive Yang are characterized by an aloof demeanor, rapid speech, and high-stepping gait. This is because the qi of the Heart and Lungs—the organs of Dual Yang—is abundant. Their Yang qi is smooth, vigorous, and outwardly expressive. Therefore, their spirit is easily moved, and their qi precedes the needle." (Individuals with excessive Yang are those where Yang prevails. 'Xiao' denotes a bright and flourishing appearance. 'Gao Gao' implies an unyielding or proud posture. The Heart and Lungs are the organs of Dual Yang. Because their Yang qi is smooth, vigorous, and outwardly expressive, their spirit is easily aroused, and their qi flows before the needle is inserted. 'Xiao' is pronounced like Hao or Xiao, and also like Hu Mu.)
Huang Di asked, "Why does the spirit not precede the needle in some individuals with excessive Yang?"
Qi Bo said, "This is because such individuals possess Yin within their Yang constitution."
Huang Di asked, "How can one know that they possess Yin?"
Qi Bo said, "Those with abundant Yang tend to be joyful; those with abundant Yin tend to be irritable. Those who become angry frequently but calm down easily indicate the presence of Yin within Yang. Because their Yin and Yang are difficult to separate and harmonize, their spirit cannot precede the needle." (Brightness and clarity are the virtues of Yang; stagnation and depression are the nature of Yin. Thus, abundant Yang leads to joy, and abundant Yin leads to anger. However, frequent anger suggests the presence of Yin. Ease of calming down stems from Yang. Since Yang contains Yin, Yang is inevitably hindered by Yin. Consequently, the separation and combination of Yin and Yang are difficult, and the spirit cannot precede the needle.)
Huang Di asked, "What causes the qi to meet the needle simultaneously?"
Qi Bo said, "When Yin and Yang are harmonized, and blood and qi are moist, lubricated, and smooth, the qi emerges immediately upon needle insertion, meeting it swiftly." ('Meeting' means the qi arrives as soon as the needle is inserted, indicating a rapid response. 'Nao' is pronounced Nai Dao.)
Huang Di asked, "What causes the qi to flow independently after the needle is withdrawn?"
Qi Bo said, "This occurs when Yin qi is abundant and Yang qi is scarce. Yin qi is sinking, while Yang qi is floating and stored internally within the Zang organs. Therefore, after the needle is withdrawn, the qi follows subsequently and flows independently." (Yin nature is slow, and its qi is stored internally. Thus, in those where Yin exceeds Yang, the qi follows only after the needle is withdrawn and flows independently.)
Huang Di asked, "What causes sensation to be felt only after multiple insertions?"
Qi Bo said, "This is due to abundant Yin and scarce Yang. The qi is deep-seated and difficult to mobilize; therefore, multiple insertions are required to elicit a response." (This is also due to Yin stagnation, making the movement of qi difficult. 'Wang' means to arrive. Compared to the previous section, this condition is more severe.)
Huang Di asked, "What causes qi to become rebellious upon needle insertion?"
Qi Bo said, "Rebellious qi upon insertion and worsening of the disease after multiple insertions are not caused by the natural floating or sinking tendencies of Yin and Yang qi. These outcomes result from the incompetence of the practitioner and errors made by the physician. There is no fault in the patient's physical constitution or qi." (If the adherence to principles of following or opposing the disease was not lost, how could qi become rebellious? If tonification and sedation were properly applied, why would the disease worsen? Such cases are failures and errors of the physician, not faults of the Yin-Yang, interior-exterior relationships, or the patient's form and qi.)