（《灵枢·官能篇》）
黄帝问于岐伯曰∶余闻九针于夫子，众多矣不可胜数，余推而论之，以为一纪。余司诵之，子听其理，非则语余，
请正其道，令可久传，后世无患，得其人乃传，非其人勿言。岐伯稽首再拜曰∶请听圣王之道。（一纪者，汇言也。）黄
帝曰∶用针之理，必知形气之所在，左右上下，（义如脉色类三十二三。）阴阳表里，血气多少，（详经络类二十。）行之
逆顺，（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，谋伐有过。（经气自内而出，自外而入，俞有不同。详经络类十四十六二章。知其出入，则可因
过而伐之也。合字一本作会。）知解结，（详本类后三十五。）知补虚泻实，上下气门，（补虚泻实义见前。上下气门，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。）明通于四海，（人之四海，详
经络类三十二。）审其所在，寒热淋露，以输异处，（淋于雨，露于风，邪感异处，当审其经也。淋露义又见运气类三十
五。）审于调气，明于经隧，左右肢络，尽知其会。（调气者，察其虚实往来而调和之也。经隧支别及各经脉会之义，详
经络类二。）寒与热争，能合而调之；（合阴阳而调其平也。）虚与实邻，知决而通之；（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。）左右不调，把而行之。（邪客大络者，左注右，右注左。把而行之，即缪刺也。
详后三十。把字一本作犯。）明于逆顺，乃知可治；（顺者可治，逆者不可治，如脉色疾病类之死证死期，及本类之刺禁
刺害，皆逆也。）阴阳不奇，故知起时。（奇，不遇也。不奇则和矣，故知起时。奇音基。）审于本末，察其寒热，得邪所
在，万刺不殆，知官九针，刺道毕矣。（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，徐疾所在，屈伸出入，皆有条理，（此下复详明针论
也。五输，井荥俞经合也。徐疾，针法也。屈伸出入，经脉往来也。）言阴与阳，合于五行，五脏六腑，亦有所藏，（阴
阳之化，是为五行，脏腑所藏，亦惟此耳。）四时八风，尽有阴阳，（天道之阴阳五行也。）各得其位，合于明堂，各处色
部，五脏六腑，察其所痛，左右上下，知其寒温，何经所在，（邪在于中，色形于外，察之面部，疾可知也。出五色篇，
详脉色类三十二。）审皮肤之寒温滑涩，知其所苦，（寒者多阴，温者多阳。滑者多实，涩者多虚。）膈有上下，知其气所
在。（膈之上，膻中也，为上气海，心肺所居。膈之下，脾肝肾所居，丹田为下气海也。）先得其道，稀而疏之，稍深以
留，故能徐入之。（此下兼言针灸法也。先得其经络之道，然后可以用针。稀而疏之，贵精少也。稍深以留，欲徐入也。）
大热在上，推而下之，（推而逐之，抑其高也。）从下上者，引而去之，（引而去之，泄于下也。）视前痛者，常先取之。（先
取其本也。）大寒在外，留而补之，入于中者，从合泻之。（大寒在外，补中气可以拒之。泻合穴可以除之。）针所不为，
灸之所宜。（凡不宜于针者，当灸以治之。）上气不足，推而扬之，下气不足，积而从之。（推而扬之，引致其气以补上也。
积而从之，留针随气以实下也。）阴阳皆虚，火自当之，厥而寒甚，骨廉陷下，寒过于膝，下陵三里。（火自当之，宜于
灸也。若厥而寒甚，阳气大虚，当灸下陵，即阳明经三里穴也。）阴络所过，得之留止，寒入于中，推而行之。（寒留于
络而入于经，当用针推散而行之。）经陷下者，火则当之，结络坚紧，火所治之。（寒气凝聚，或陷于经，或结于络，皆
当以火逐之。）不知所苦，两跷之下，男阴女阳，良工所禁，针论毕矣。（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，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，上视天光，下司八正，（此下言当知天忌
也。天光八正义俱见下章。）以辟奇邪，而观百姓，（兼人己而言也。辟，避同。）审于虚实，无犯其邪。（虚风实风，皆
能伤人，故无犯其邪。）是得天之露，遇岁之虚，救而不胜，反受其殃，（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。详运气
类三十六。）故曰必知天忌，乃言针意。（天忌详义见下章。）法于往古，验于来今，观于窈冥，通于无穷，粗之所不见，
良工之所贵，莫知其形，若神仿佛。（此下皆言针法也。凡下文无注者，详义俱见下章。）邪气之中人也，洒淅动形。正
邪之中人也微，先见于色，不知于其身，若有若无，若亡若存，有形无形，莫知其情。（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，此节与下章互有发明，所当参阅。此数句与《邪气脏腑
病形论》同，详疾病类三。）是故上工之取气，乃救其萌芽；下工守其已成，因败其形。是故工之用针也，知气之所在，
而守其门户，明于调气，补泻所在，徐疾之意，所取之处。（因败其形者，不知其难而反伤之也。所在，即三部九候之义。）
泻必用圆，切而转之，其气乃行，疾而徐出，邪气乃出，伸而迎之，遥大其穴，气出乃疾。（圆，流利也；切，直迫病所
也；迎，夺也；遥，摇同。用针圆活而迎夺之，则气出乃疾，故可以泻。）补必用方，外引其皮，令当其门，左引其枢，
右推其肤，微旋而徐推之，必端以正，安以静，坚心无解，欲微以留，气下而疾出之，推其皮，盖其外门，真气乃存，
用针之要，无忘其神。（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。真气得存，故可以补。用针之要无忘其神者，总结前篇而言，义详下章。按∶补泻方圆义，与后章《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。）
（出自《灵枢·官能篇》）
黄帝向岐伯问道：我从您那里听闻了九针的知识，内容繁多，数不胜数。我将其推演并归纳总结，认为可以概括为一个周期（一纪）。我将诵读这些内容，请您聆听其中的道理，如果有错误请告诉我，以便我纠正正道，使其能够长久流传，让后世没有祸患。得到合适的人就传授，不合适的人不要告知。岐伯叩头拜了两拜说：请听受圣王的道理。（所谓“一纪”，是汇总言语的意思。）
黄帝说：运用针刺的道理，必须知道形体和正气所在的位置，包括左右上下，（义理参见脉色类第三十二、三十三条。）阴阳表里，气血的多少，（详情参见经络类第二十条。）运行的逆顺，（阴气从足部上行至头部，然后下行沿手臂；阳气从手部上行至头部，然后下行至足部，所以阳病者向上发展到极点则向下，阴病者向下发展到极点则向上，违背这一规律都称为逆。）出入的会合，谋划攻伐有过失的地方。（经气从体内发出，从体外进入，腧穴各不相同。详情参见经络类第十四、十六章。了解其出入规律，就可以针对过失进行攻伐。“合”字在另一版本中作“会”。）
懂得解开郁结，（详情参见本类后文第三十五条。）懂得补虚泻实，理解上下气门的概念，（补虚泻实的义理见前文。上下气门，即指经络类中各经标本和气街的意义。一种说法是手经为上，足经为下，气脉必经之处，称为门户。这种解释也通。）明确通达四海，（人的四海，详情参见经络类第三十二条。）审视其所在部位，对于寒热淋露之症，根据病情不同选取不同的腧穴治疗，（淋雨、受风，邪气侵袭的部位不同，应当审察是哪条经脉。淋露的含义又见运气类第三十五条。）审慎于调气，明了经络隧道，对左右肢络的会合处都要完全了解。（调气，就是观察虚实往来而调和它。经络隧道的支别及各经脉会的意义，详情参见经络类第二条。）
寒与热相争，能够综合调和它们；（综合阴阳以调节平衡。）虚与实相邻，知道决断疏通它们；（邻，就是近。近就容易疑惑，疑惑就会把似是而非当作正确，就像冰炭性质相反一样，所以应当知道决断疏通。）左右不调和，握住肢体施行缪刺法。（邪气客居在大络时，左边的邪气注入右边，右边的邪气注入左边。把而行之，就是缪刺法。详情见后文第三十条。“把”字在另一版本中作“犯”。）
明了逆顺，才知道哪些可治；（顺证的可治，逆证的不可治，如脉色疾病类中的死证死期，以及本类中的刺禁刺害，都属于逆证。）阴阳不遇奇邪，所以知道发病的时间。（奇，是不遇的意思。不遇奇邪则平和，所以知道发病时间。奇的读音为基。）
审慎于本末，察知寒热，得知邪气所在，万次针刺都不会有危险，懂得九针各自的职司，针刺之道就完备了。（本末，就是标本。寒热，就是阴阳。所在，就是三部九候的病脉位置。官，就是职司。九针各不相同，各有适宜之处，能知晓以上方法并任用它们，那么针刺之道就完备了。）
明了五输穴，徐疾针法的所在，屈伸出入，都有条理，（以下再次详细说明针论。五输，指井、荥、俞、经、合穴。徐疾，指针刺手法。屈伸出入，指经脉的往来。）言说阴阳，符合五行，五脏六腑，也各有藏纳，（阴阳的变化，形成五行，脏腑所藏，也只在于此。）四时八风，全都有阴阳属性，（天道的阴阳五行。）各自得其位，配合明堂面部望诊，各处色部，五脏六腑，观察其疼痛表现，左右上下，知其寒温，属于哪条经脉，（邪气在中，色泽形见于外，观察面部，疾病就可以知道了。出自五色篇，详情参见脉色类第三十二条。）
审慎皮肤寒温滑涩，知道其所苦，（寒多属阴，温多属阳。滑多属实，涩多属虚。）膈有上下，知道气所在之处。（膈之上，是膻中，为上气海，心肺居住的地方。膈之下，脾肝肾居住的地方，丹田为下气海。）
先掌握其道，稀疏进针，稍深留针，所以能缓慢入针。（以下兼论针灸法。先掌握经络之道，然后才能用针。稀而疏之，贵在精少。稍深以留，想要缓慢入针。）
大热在上，推引而下，（推引而驱逐它，抑制其高位。）从下往上发展的，引导而去除它，（引导而去除它，使邪气泄于下部。）看之前疼痛的地方，通常先取治它。（先取其根本。）大寒在外，留针并补益，侵入内部的，从合穴泻之。（大寒在外，补中气可以抵御它。泻合穴可以除去它。）针不能治的，灸是适宜的。（凡是不适合用针的，应当用灸来治疗。）上气不足，推引而扬升它，下气不足，积聚而随从它。（推引而扬升它，引导气上来以补上。积聚而随从它，留针随气以充实下部。）
阴阳皆虚，火疗自然应当适用，厥冷且寒甚，骨廉陷下，寒冷超过膝盖，灸下陵三里穴。（火疗自然应当适用，宜于灸。如果厥冷且寒甚，阳气大虚，应当灸下陵，即阳明经的三里穴。）阴络经过的地方，邪气得之停留，寒气侵入内部，推引而行散它。（寒邪留于络而入于经，应当用针推散而行散它。）经脉陷下的，火疗应当适用，结络坚紧的，也是火疗所治疗的。（寒气凝聚，或陷于经，或结于络，都应当用火逐散它。）
不知道痛苦所在，两跷穴之下，男取阴跷女取阳跷，高明医生禁止这样针刺，针论到此结束。（寒邪在肌肉血脉之间，有不痛不仁不知痛苦所在的，应当灸两跷之下，即足太阳膀胱经的申脉穴、足少阴肾经的照海穴。然而男子数阳，女子数阴，如果男取阴跷女取阳跷，就反用了，所以被高明医生禁止。《调经论》也说：病不知所痛，两跷为上。与此法相同。）
用针的法度，必须有法则，上视天光，下察八正，（以下言应当知道天时的禁忌。天光八正的义理俱见下章。）以避开奇邪，并观察百姓，（兼有人己而言。辟，同避。）审慎于虚实，不要侵犯邪气。（虚风和实风，都能伤人，所以不要侵犯邪气。）如果是得天之露（异常风雨），遇到岁之虚（年份衰败），救治而不能胜任，反而遭受祸殃，（天的风雨不时，都称为露。《岁露论》说：所以凡是逢到风而遇到雨的，命曰遇岁露。岁的虚，是指乘年之衰，逢月之空，失时之和，因此被贼风所伤，这叫三虚。详情参见运气类第三十六条。）所以说必须知道天时的禁忌，才能谈论针刺的意旨。（天忌的详细义理见下章。）
效法古代，验证于未来，观察幽深微妙，通达无穷，粗工所看不见的，是良工所珍视的，不知道它的形状，好像神灵一般。（以下皆言针法。凡下文无注的，详细义理俱见下章。）邪气中人，洒淅恶寒，动摇身形。正邪中人轻微，先见于面色，身体感觉不到，若有若无，若亡若存，有形无形，没有人知道真情。（邪气，指虚邪。虚邪中人很厉害，所以洒淅动形。正邪中人轻微，所以只先见于面色而身体感觉不到，这一节与下章互相发明，应当参阅。这几句与《邪气脏腑病形论》相同，详情参见疾病类第三条。）
因此，上工取气，是在病邪萌芽时救治；下工守着已成之病，反而损伤形体。因此，工于用针的人，知道气所在，守住门户，明了调气，知道补泻所在，明白徐疾之意，知道所取的穴位。（因败其形，是因为不知道难处反而伤害它。所在，即三部九候的意义。）
泻法必用圆活，切按并旋转，气乃通行，疾出而徐入，邪气乃出，伸针迎之，摇大其穴，气出才快。（圆，流利；切，直迫病所；迎，夺也；遥，摇同。用针圆活而迎夺，则气出才快，所以可以泻。）
补法必用方正，外引其皮，令当其门，左引其枢，右推其肤，微旋而徐推之，必端正安静，坚定心志不懈怠，欲微留针，气下而疾出之，推其皮，盖其外门，真气乃存，用针的要领，不要忘记神机。（方，即端正安静。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。真气得存，所以可以补。用针之要无忘其神者，是总结前篇而言，义理详见下章。按：补泻方圆之义，与后章《八正神明论》的文字似乎相反；但详求其意，各有发明，不能说它是错误的而忽视它。）
(From *Ling Shu: Guan Neng* [Spiritual Pivot: Official Functions])
The Yellow Emperor asked Qibo: I have heard from you about the Nine Needles; the content is abundant and innumerable. I have deduced and discussed it, considering it can be summarized as one cycle (Yi Ji). I will recite it, and you listen to its principles. If there are errors, please tell me, so that I may correct the proper way, allowing it to be passed down for a long time, ensuring no disasters for future generations. It should be transmitted only to those who are worthy; do not speak of it to those who are not. Qibo bowed twice with his head on the ground and said: Please let me hear the Way of the Sage King. (Yi Ji refers to the collection of words.)
The Yellow Emperor said: The principle of using needles must know the location of form and Qi, including left and right, above and below, (the meaning is as described in Pulse and Color Category, items 32-33,) Yin and Yang, exterior and interior, and the abundance or scarcity of blood and Qi. (For details, see Meridian Category, item 20.) The逆行 and順行 (reverse and smooth flow) of their movement, (Yin Qi moves upward from the feet to the head and then downward along the arms; Yang Qi moves upward from the hands to the head and then downward to the feet. Therefore, diseases of Yang reach their peak upward and then descend, while diseases of Yin reach their peak downward and then ascend. Deviating from this is called reverse.) The convergence of entry and exit, planning to attack where there is excess. (Meridian Qi emerges from the interior and enters from the exterior; acupoints differ. For details, see Meridian Category, chapters 14 and 16. Knowing their entry and exit allows one to attack the excess based on these paths. The character "He" [convergence] is written as "Hui" [meeting] in another version.)
Know how to untie knots, (for details, see later in this category, item 35.) Know tonifying deficiency and reducing excess, understand the concept of upper and lower Qi gates, (The meaning of tonifying deficiency and reducing excess is seen earlier. Upper and lower Qi gates refer to the meaning of Biao-Ben [root and branch] and Qi Jie [Qi streets] of various meridians in the Meridian Category. One interpretation is that hand meridians are upper, foot meridians are lower, and places where Qi and pulses must pass are called gates. This interpretation is also valid.) Clearly understand the Four Seas, (The Four Seas of the human body, for details, see Meridian Category, item 32.) Examine their locations. For cold, heat, and conditions caused by rain and dew, treat them at different acupoints depending on the condition, (Rain and wind affect different parts; when pathogens invade different areas, one must examine which meridian is involved. The meaning of Lin Lu [rain and dew] is also found in the Luck Category, item 35.) Be prudent in regulating Qi, clearly understand the Meridian Tunnels, and fully know the convergence points of the left and right limb collaterals. (Regulating Qi means observing the coming and going of deficiency and excess and harmonizing them. The meanings of the branches of Meridian Tunnels and the convergence of various meridians are detailed in Meridian Category, item 2.)
When cold and heat contend, be able to harmonize them comprehensively; (Harmonize Yin and Yang to achieve balance.) When deficiency and excess are adjacent, know how to resolve and unblock them; (Lin [adjacent] means near. Nearness leads to doubt; doubt leads to mistaking the false for the true, like ice and charcoal being opposite. Thus, one must know how to resolve and unblock.) If left and right are unharmonized, grasp the limb and apply Miao Ci [counter-puncture]. (When pathogenic factors lodge in the large collaterals, Qi from the left flows to the right, and from the right to the left. Grasping and moving refers to Miao Ci. For details, see later, item 30. The character "Ba" [grasp] is written as "Fan" [offend] in another version.)
Understand reverse and smooth flow to know what is treatable; (Smooth cases are treatable; reverse cases are not. Examples include death signs and times in the Pulse and Disease Category, and needle prohibitions and harms in this category, all of which are reverse.) When Yin and Yang do not encounter abnormal pathogens, one knows the time of onset. (Qi [abnormal] means not encountering. Not encountering abnormalities implies harmony, thus knowing the onset time. Qi is pronounced "Ji".)
Be prudent regarding root and branch, observe cold and heat, know the location of the pathogen, and ten thousand needle insertions will be without danger. Knowing the functions of the Nine Needles completes the Dao of needling. (Root and branch refer to Ben and Biao. Cold and heat refer to Yin and Yang. Location refers to the pulse sites of the Three Regions and Nine Probes. Guan [function] means duty. The Nine Needles differ, each having its suitability. Knowing the above methods and applying them completes the Dao of needling.)
Understand the Five Shu points, the locations of slow and fast techniques, flexion, extension, entry, and exit, all following order. (Here, the discussion of needling theory continues. Five Shu refers to Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points. Xu and Ji refer to needling methods. Qu, Shen, Chu, Ru refer to the movement of meridians.) Discuss Yin and Yang, conforming to the Five Elements. The Zang and Fu organs also have their respective stores. (The transformation of Yin and Yang constitutes the Five Elements; what the Zang and Fu store is precisely this.) The four seasons and eight winds all possess Yin and Yang attributes. (The Yin and Yang of the Heavenly Dao.) Each occupies its proper position, corresponding to the Ming Tang [face diagnosis], examining the color regions. Observe the pain of the Zang and Fu organs, left and right, above and below, knowing their cold or warmth and which meridian they belong to. (Pathogens in the interior manifest in color externally; observing the face reveals the disease. From the Chapter on Five Colors, for details, see Pulse and Color Category, item 32.)
Examine the cold, warm, slippery, and rough texture of the skin to know the suffering. (Cold often indicates Yin; warm often indicates Yang. Slippery often indicates excess; rough often indicates deficiency.) Understand the upper and lower diaphragm to know where the Qi resides. (Above the diaphragm is Dan Zhong, the Sea of Upper Qi, residence of Heart and Lung. Below the diaphragm, Spleen, Liver, and Kidney reside; Dan Tian is the Sea of Lower Qi.)
First master the method: insert sparsely and lightly, penetrate slightly deeper and retain, thus entering slowly. (This section discusses both acupuncture and moxibustion. First master the meridian pathways before using needles. Sparseness emphasizes precision and few insertions. Penetrating deeper aims for slow insertion.)
For great heat in the upper part, push and direct it downward. (Push and drive it away, suppressing its high position.) For pathogens rising from below, guide and remove them. (Guide and remove them, venting to the lower part.) For previous pain sites, usually treat them first. (Treat the root first.) For great cold in the exterior, retain the needle and tonify; for cold penetrating inward, reduce via the He-Sea points. (Great cold in the exterior: tonifying Middle Qi repels it. Reducing He-Sea points eliminates it.) Where needles cannot act, moxibustion is suitable. (Where needles are unsuitable, use moxa.)
For insufficiency of Upper Qi, push and elevate it; for insufficiency of Lower Qi, accumulate and follow it. (Push and elevate guides Qi up to tonify the upper. Accumulate and follow retains the needle to fill the lower with Qi.) When both Yin and Yang are deficient, fire therapy is appropriate. For cold limbs with severe cold, sunken bone creases, and cold extending beyond the knees, moxa Xià Líng [Lower Ridge] and Sān Lǐ [Three Li]. (Fire therapy is appropriate. If cold limbs and severe cold indicate massive Yang deficiency, moxa Xià Líng, which is the Sān Lǐ point of the Stomach Meridian.) For Yin collaterals where pathogens linger, if cold penetrates inward, push and disperse it. (Cold lingering in collaterals and entering meridians requires needle manipulation to disperse.) For sinking meridians, fire therapy is appropriate; for knotted and tight collaterals, fire therapy treats them. (Condensed cold, whether sinking into meridians or knotting in collaterals, should be driven out by fire.)
If the source of pain is unknown, below the Two Chong [Vessels], for men take Yin, for women take Yang. Wise doctors prohibit this. The theory of needles concludes here. (When cold pathogens are between muscle and blood vessels, causing numbness and unknown pain, moxa the area below the Two Chong, i.e., Shēn Mài [Shenmai] of Bladder Meridian and Zhào Hǎi [Zhaohai] of Kidney Meridian. However, men count Yang, women count Yin. Taking male Yin or female Yang is incorrect, hence prohibited by wise doctors. *Tiao Jing Lun* also says: For painless disease, the Two Chong are superior. This method aligns with this.)
The service of using needles must have rules: look up at the light of heaven, look down at the Eight Rectitudes. (This section discusses heavenly taboos. The meanings of Heavenly Light and Eight Rectitudes are in the next chapter.) Avoid strange pathogens, and observe the common people. (Refers to both self and others. Bi [avoid] is the same as Bi.) Examine deficiency and excess, do not offend the pathogen. (Deficient wind and excessive wind both harm humans; thus, do not offend the pathogen.) If one encounters heavenly dew [abnormal weather] and the emptiness of the year, treatment may fail, bringing disaster instead. (Abnormal wind and rain are called dew. *Sui Lu Lun* says: Meeting wind and rain is called meeting the year's dew. Emptiness of the year refers to the decline of the year, the emptiness of the moon, and the loss of seasonal harmony, leading to injury by thief wind, known as Three Deficiencies. For details, see Luck Category, item 36.) Thus, one must know heavenly taboos to discuss the intent of needles. (Detailed meaning of heavenly taboos is in the next chapter.)
Model after antiquity, verify with the present and future, observe the profound and obscure, connect with the infinite. What crude practitioners miss is valued by skilled ones; invisible yet divine-like. (All below discuss needling methods. Those without notes refer to the next chapter.) When pathogens strike, there is shivering and bodily movement. When Zheng Qi [correct/normal] pathogens strike, it is subtle, first appearing in color, unnoticed by the body itself, seeming to exist and not exist, seeming to perish and remain, tangible or intangible, whose true state no one knows. (Pathogen here refers to Xu Xie [deficient/pathogenic] evil. Xu Xie striking is severe, causing shivering. Zheng Xie striking is subtle, showing only in color. This section complements the next; readers should consult both. These sentences are identical to *Xie Qi Zang Fu Bing Xing Lun*, for details, see Disease Category, item 3.)
Therefore, superior practitioners seize Qi, treating at the sprout stage; inferior practitioners wait for established disease, damaging the form. Thus, skilled needle users know where Qi resides, guard the gates, understand regulating Qi, know the locations of tonification and reduction, understand slow and fast techniques, and know which points to select. (Damaging the form results from ignorance of difficulty causing harm. Location refers to the Three Regions and Nine Probes.)
Reduction must use Yuan [round/circular]: press and rotate, so Qi flows; exit quickly, enter slowly, so pathogen exits; extend and welcome, widen the aperture, so Qi exits swiftly. (Yuan means fluid/smooth; Qie means pressing directly to the disease site; Ying means seizing; Yao means shaking. Using needles roundly and seizing causes swift Qi exit, suitable for reduction.)
Tonification must use Fang [square/upright]: draw the skin outward, aligning with the gate; pull the pivot with the left hand, push the skin with the right, rotate slightly and push slowly; be upright and calm, firm in mind without relaxation; desire slight retention, let Qi descend and exit quickly; push the skin, cover the outer gate, so True Qi is preserved. The essence of needling is never forgetting Shen [spirit/mind]. (Fang means upright and calm. Drawing skin aligns with the gate, inspecting the acupoint on the surface. Left pulling pivot, right pushing skin, slight rotation and slow pushing are the pivots of needling. Upright, calm, firm mind reflects sincerity in awaiting Qi. Slight retention, quick exit, pushing skin, covering gate are protection upon withdrawal. Preserving True Qi allows tonification. Never forgetting Shen summarizes the previous chapter; details in the next chapter. Note: The meaning of Yuan/Fang for tonification/reduction seems opposite to *Ba Zheng Shen Ming Lun*; however, seeking the intent reveals distinct innovations, so it should not be dismissed as error.)