（《素问·八正神明论》全）
黄帝问曰∶用针之服，必有法则焉，今何法何则？（服，事也；法，方法；则，准则也。）岐伯对曰∶法天则地，合
以天光。（天有星辰，人有俞穴，地有道里，人有尺寸，无不合乎天运。天之明在日月，是谓天光。）帝曰∶愿卒闻之。
岐伯曰∶凡刺之法，必候日月星辰、四时八正之气，气定乃刺之。（候，察也。日月星辰、四时八正之气，义如下文，及
当考经络二十五。）是故天温日明，则人血淖液而卫气浮，故血易泻，气易行；天寒日阴，则人血凝泣而卫气沉。（淖，
濡润也。天温日明，阳盛阴衰也，人之血气亦应之，故血淖液而易泻，卫气浮而易行。天寒日阴，阳衰阴胜也，故人血
凝泣而卫气沉，凝则难泻，沉则难行矣。淖，乃豹切。泣，涩同。）月始生则血气始精，卫气始行；月郭满则血气实，肌
肉坚；月郭空则肌肉减，经络虚，卫气去，形独居，是以因天时而调血气也。（精，正也，流利也。月属阴，水之精也，
故潮汐之消长应月。人之形体属阴，血脉属水，故其虚实浮沉，亦应于月。）是以天寒无刺，（营卫凝泣也。）天温无凝，
（血气易行也。）月生无泻，（恐伐其生气也。）月满无补，（恐助其邪也。）月郭空无治，（阴气不充也。）是谓得时而调之。
（合乎天也。）因天之序，盛虚之时，移光定位，正立而待之。（日月之光移，则岁时之位定。南面正立，待而察之，则
气候可得也。）故日月生而泻，是谓脏虚；（虚其虚也。日当作曰。）月满而补，血气扬溢，络有留血，命曰重实；（实其
实也。）月郭空而治，是谓乱经，阴阳相错，真邪不别，沉以留止，外虚内乱，淫邪乃起。（月郭空时，血气方弱，正不
胜邪，则邪气沉留不去。于此用针，故致阴阳错乱，真邪不辨，而淫邪反起矣。）
帝曰∶星辰八正何候？岐伯曰∶星辰者，所以制日月之行也。（此下皆言天忌也。制，节制也。察寒温者在于日色，
察盛衰者在于月光，察日月之盈虚往来，则在于星辰之宫度，故曰星辰者所以制日月之行也。天以日月为阴阳，人以营
卫为阴阳，故用针者必察日月星辰之气度，以取营卫之虚实。）八正者，所以候八风之虚邪以时至者也。（八正者，八方
之正位也。八方之气以时而至，谓之八风。从所居之乡来者为实风，从所冲之方来者为虚风；实风主生长，虚风主杀害。
察八正之位，则邪之伤人，虚实可知矣。八正八风三虚义，详运气类三十五、六。正气正风义，详疾病类四。）四时者，
所以分春秋冬夏之气所在，以时调之也，八正之虚邪而避之勿犯也。（四时之气所在，如春气在经脉，夏气在孙络，长夏
气在肌肉，秋气在皮肤，冬气在骨髓中；又如正二月人气在肝，三四月人气在脾，五六月人气在头，七八月人气在肺，
九十月人气在心，十一二月人气在肾，此皆气在人身也。至于天气所在，则八正之风，随时而至者是也。人身之气宜调
于内，天地之气宜调于外，故圣人日避虚邪之道，如避矢石然，盖恐因外而伤其内也。）以身之虚而逢天之虚，两虚相感，
其气至骨，入则伤五脏。（身之虚，血气虚也。天之虚，八正之虚邪气及三虚也。以虚感虚，故邪气深入至骨而伤于五脏。）
工候救之，弗能伤也，故曰天忌不可不知也。（工能知而勿犯，犯而能救，故可弗伤。凡太乙所居之乡，气有邪正虚实，
出乎天道，所当避忌，故曰天忌。又《九针论》以身形九野时日之应，亦曰天忌。详经络类三十五，并有图在《图翼》
四卷。）
帝曰∶善。其法星辰者，余闻之矣，愿闻法往古者。岐伯曰∶法往古者，先知针经也。（此下诸义皆释针经之文，即
前九针推论章也。法往古者，取法于既往也。此云针经为古法，可见是书之传，其来最远，似犹有出轩岐之前者。）验于
来今者，先知日之寒温，月之虚盛，以候气之浮沉而调之于身，观其立有验也。（验于来今，察见在也，观日月之气候而
调之于身。以古证今，以今合古，知往知来，其用安有不验？五色篇亦曰积神于心，以知往今，见脉色类三十二。）观其
冥冥者，言形气荣卫之不形于外，而工独知之；以日之寒温，月之虚盛，四时气之浮沉，参伍相合而调之，工常先见之；
然而不形于外，故曰观于冥冥焉。（形气营卫，不形于外，故曰冥冥。而工独知之者，以知日月四时之变化，则天地阴阳
之道尽；知参伍相合之妙用，则人身调治之法尽。若是者，不求其神而神无不在，故见于冥冥焉。）通于无穷者，可以传
于后世也。是故工之所以异也，然而不形见于外，故俱不能见也，视之无形，尝之无味，故谓冥冥，若神 。（通于无
穷者，无方无体也，故可传于万世。其所以异于人者，以人俱不能见而我独见之，明察秋毫，在于若无若有之际，故谓
冥冥，若神 。 （音仿。 音弗。）虚邪者，八正之虚邪气也。（义如上文。）正邪者，身形若用力，汗出腠理开，逢
虚风，其中人也微，故莫知其情，莫见其形。（正邪，即八方之正风也。盖正风之大者为实风，微者即正风。从其冲后来
者为虚风。刺节真邪篇曰∶正气者，正风也，从一方来，非实风，又非虚风也。邪气者，虚风之贼伤人也。贼风篇曰∶
其有热则汗出，汗出则受风，虽不遇贼风邪气，必有因加而发焉。是皆正风之谓。虽为正风，亦能伤人，故曰正邪，亦
曰虚风耳。第其中人也微，不若虚邪贼风之甚，故莫知其情形而人不之觉也。）上工救其萌牙，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，救其已败。救其已成者，言不知三部九候之相失，因病而败之也。（救其萌牙，
治之早也。救其已成，治之迟也。早者易，功收万全；迟者难，反因病以败其形，在知与不知之间耳，所以有上工下工
之异。三部九候义，详后十五。）知其所在者，知诊三部九候之病脉处而治之，故曰守其门户焉，莫知其情而见其形也。
（知其所在者，知病脉之处也。三部九候，即病脉由行出入之所，故曰门户。情有不可知而形有可见者在乎此，得其形
则情可察矣。）帝曰∶余闻补泻，未得其意。岐伯曰∶泻必用方，方者，以气方盛也，以月方满也，以日方温也，以身方
定也，以息方吸而内针，乃复候其方吸而转针，乃复候其方呼而徐引针，故曰泻必用方，其气易行焉。（方，正也，当其
正盛正满之谓也。方吸内针，气之来也，迎而夺之，恶得无虚，即此之谓，故可以泻。按∶《官能篇》曰∶泻必用圆，补
必用方。与此相反，义见前第十。）补必用圆，圆者行也，行者移也，刺必中其荣，复以吸排针也。（圆，圆活也。行者
行其气，移者导其滞。凡正气不足，则营卫不行，血气留滞，故必用圆以行之补之。荣，血脉也。排，除去也，即候吸
引针之谓。呼吸补泻，详见下章。）故圆与方，非针也。（非针之形，言针之用也。）故养神者，必知形之肥瘦，荣卫血气
之盛衰。血气者人之神，不可不谨养。（形者神之体，神者形之用；无神则形不可活，无形则神无以生。故形之肥瘦，营
卫血气之盛衰，皆人神之所赖也。故欲养神者，不可不谨养其形。）帝曰∶妙乎哉论也！合人形于阴阳四时虚实之应，冥
冥之期，其非夫子，孰能通之？然夫子数言形与神，何谓形？何谓神？愿卒闻之。（形可见，神不可见。易曰形乃谓之器，
利用出入，民咸用之谓之神。）岐伯曰∶请言形，形乎形，目冥冥，（形乎形，见乎外也。目冥冥，见粗者不见其精也。）
问其所病，索之于经，慧然在前，按之不得，不知其情，故曰形。（所病有因，可问而知，所在有经，可索而察，则似乎
慧然在前矣；然仍按之不得者，在见其形而不知其情耳。形者，迹也。）帝曰∶何谓神？岐伯曰∶请言神，神乎神，耳不
闻，（神乎神，二而一也。耳不闻，听于无声也。）目明心开而志先，（目着明，心藏神，心窦开则志慧出而神明见。）慧
然独悟，口弗能言，俱视独见，（口弗能言，妙不可以言传也，故与众俱视，惟吾独见。）适若昏，昭然独明，（观于冥冥，
适若昏也。无所见而见之，昭然明也。）若风吹云，故曰神。（若风吹云，宇宙清而光明见也。豁然了悟，人则在心，至
哉莫测，故谓之神。）三部九候为之原，九针之论不必存也。（以三部九候为之本原，则神悟可得矣。九针之论，特具其
形迹耳。既得其神，奚借于迹？虽不存之，亦无不可。）
黄帝问道：运用针刺的技术，必定有法则存在，现在是什么法则？岐伯回答说：效法天道，取则地理，并与天体运行的光辉相合。（天上有星辰，人体有腧穴；大地有道里距离，人体有骨度尺寸，没有不符合天体运行规律的。天的光明在于日月，这称为天光。）黄帝说：我希望详尽地听您讲讲。
岐伯说：大凡针刺的方法，必须观察日月星辰的运行以及四时和八方正气的气候变化，待气候稳定后再进行针刺。（候，是观察的意思。日月星辰、四时八正之气，含义见下文，并且应当参考经络二十五篇的内容。）因此，天气温暖、阳光明媚时，人的血液滑润流动，卫气浮越于体表，所以血液容易泻出，气机容易运行；天气寒冷、阴暗时，人的血液凝滞不畅，卫气沉伏于体内。（淖，是濡润的意思。天气温暖阳光明亮，是阳气盛而阴气衰，人的血气也顺应这种变化，所以血液滑润而易于泻出，卫气浮越而易于运行。天气寒冷阴暗，是阳气衰而阴气胜，所以人的血液凝滞而卫气沉伏，凝滞就难以泻出，沉伏就难以运行了。淖，读音为乃豹切。泣，通涩，意为涩滞。）月亮刚开始生时，人的血气开始精纯，卫气开始运行；月亮圆满时，人的血气充实，肌肉坚实；月亮亏缺时，肌肉消瘦，经络空虚，卫气离去，只有形体独自存在，所以要顺应天时来调节血气。（精，指正固、流利。月亮属阴，是水之精华，所以潮汐的涨落应和月亮。人的形体属阴，血脉属水，所以其虚实浮沉，也对应月亮。）因此，天气寒冷时不要针刺（因为营卫凝滞），天气温暖时不要使气血凝滞（因为气血易行），月亮初生时不要用泻法（恐怕损伤其生气），月亮圆满时不要用补法（恐怕助长邪气），月亮亏缺时不要治疗（因为阴气不充盈），这就叫做顺应天时来调治。（合乎天道。）顺应天道的次序，根据盛虚的时机，观察日影移动来确定方位，端正站立以等待适宜的时刻。（日月之光移动，则岁时的位置确定。面向南方端正站立，等待并观察，就可以得知气候情况。）所以在月亮初生时进行泻法，这叫使虚者更虚；（使其虚弱更加虚弱。原文“日”当作“曰”。）在月亮圆满时进行补法，会导致血气洋溢，络脉中有留血，这叫做重实（使其实证更加严重）；在月亮亏缺时进行治疗，会扰乱经脉，导致阴阳错乱，真气与邪气分辨不清，病邪沉留不去，外表虚弱内部混乱，淫邪之气于是产生。（在月亮亏缺时，血气正弱，正气不能战胜邪气，邪气就会沉留不去。此时用针，所以导致阴阳错乱，真邪难辨，而淫邪反而兴起。）
黄帝问：星辰和八正需要观察什么？岐伯说：星辰，是用来制约日月运行的。（以下都是讲天忌。制，是节制的意思。观察寒温在于日色，观察盛衰在于月光，观察月亮的盈亏往来，在于星辰的宫度，所以说星辰是用来制约日月运行的。天以日月为阴阳，人以营卫为阴阳，所以用针的人必须观察日月星辰的气度，以判断营卫的虚实。）八正，是用来观察八方虚邪之风按时到来的。（八正，是指八方的正位。八方之气按时到来，称为八风。从居住之乡来的风叫实风，从对冲方向来的风叫虚风；实风主生长，虚风主杀害。观察八正的位置，就知道邪气伤人的虚实情况了。八正、八风、三虚的含义，详见运气类第三十五、三十六篇。正气、正风的含义，详见疾病类第四篇。）四时，是用来区分春夏秋冬之气所在部位，以便按时调治的，要避开八正的虚邪而不触犯它。（四时之气所在，如春气在经脉，夏气在孙络，长夏气在肌肉，秋气在皮肤，冬气在骨髓中；又如正月二月人气在肝，三月四月人气在脾，五月六月人气在头，七月八月人气在肺，九月十月人气在心，十一月十二月人气在肾，这些都是气在人身中的表现。至于天气所在，就是八正之风，随时到来的情况。人身之气宜在内调治，天地之气宜在外调治，所以圣人说躲避虚邪之道，就像躲避箭石一样，大概是害怕因外邪伤害内里。）以人体的虚弱去逢遇天时的虚弱，两虚相互感应，邪气深入至骨，进入体内就会伤害五脏。（身之虚，指血气虚。天之虚，指八正的虚邪气及三虚。以虚感虚，所以邪气深入至骨而伤害五脏。）医生若能及时救治，就不会造成伤害，所以说天忌不可不知道。（医生能知道而不触犯，触犯了能及时救治，所以可以不受伤。凡是太乙神君所居之乡，气有邪正虚实，出于天道，应当避忌，所以叫天忌。另外《九针论》以身形九野时日相应，也叫天忌。详见经络类第三十五，并有图在《图翼》第四卷。）
黄帝说：好。关于效法星辰的方法，我已经听说了，希望听听效法古代的方法。岐伯说：效法古代的方法，先要了解《针经》。（以下各种义理都是解释《针经》的文字，即前面的九针推论章。效法古代，是取法于既往。这里说《针经》是古法，可见这本书的传承，来源最久远，似乎还有出自轩辕、岐伯之前的。）验证于当今的方法，先要了解日子的寒温、月亮的盈亏，以观察气的浮沉并在身上进行调治，看其立即见效。（验证于当今，是察见现在的情况，观察日月的气候而在身上调治。以古证今，以今合古，知往知来，其效用怎会不灵验？《五色篇》也说积神于心，以知往今，见脉色类第三十二。）观察那些隐微的事物，是说形气营卫的表现不显露于外，而医生独自知道；结合日子的寒温、月亮的盈亏、四时气的浮沉，综合参伍相合来进行调治，医生常常能预先察觉；然而这些并不显露于外，所以叫作观察于隐微之中。（形气营卫，不显露于外，所以叫冥冥。而医生独自知道的原因，是因为知晓日月四时的变化，则天地阴阳的道理尽知；知晓参伍相合的妙用，则人身调治的方法尽知。像这样的人，不求神而神无不在，所以见于冥冥之中。）通达无穷道理的人，可以传授给后世。所以医生的特异之处，在于虽然不显露于外，所以大家都看不见，看它无形，尝它无味，所以叫冥冥，像神灵一样。（通达无穷，是没有固定方体和形态的，所以可以传于万世。他之所以异于常人，是因为大家都看不见而我独自看见，明察秋毫，在于若有若无之间，所以叫冥冥，像神灵一样。（音仿。音弗。）虚邪，是指八正的虚邪气。（含义如上。）正邪，是指身体劳累用力，汗出腠理开泄时，逢遇虚风，其中人很轻微，所以不知道病情，看不出症状。（正邪，即八方的正风。大概正风中大的叫实风，小的即正风。从其对冲后面来的叫虚风。《刺节真邪篇》说：正气者，正风也，从一方来，非实风，又非虚风也。邪气者，虚风之贼伤人。《贼风篇》说：如果有热则汗出，汗出则受风，即使没遇到贼风邪气，也必有因加而发。这些都是正风的说法。虽然是正风，也能伤人，所以叫正邪，也叫虚风。只是其中人轻微，不像虚邪贼风那么严重，所以不知道情形而人不觉得。）上工在病邪萌芽时就救治，必须先观察三部九候的气象，全面调治而不使其败坏才救治，所以叫上工。下工在病已成、已败时才救治。救治已成，是说不知道三部九候的失常，因病而致形体败坏。（救其萌芽，是治得早。救其已成，是治得晚。早的容易，功效万全；晚的困难，反而因病败坏形体，就在知与不知之间罢了，所以有上工下工的区别。三部九候的含义，详见后文第十五篇。）知道病所在的位置，是知道诊察三部九候的病脉处而进行治疗，所以叫守住门户，虽然不知道病情却能看出症状。（知道所在位置，是知道病脉的地方。三部九候，即病脉由行出入之所，所以叫门户。情有不可知而形有可见者在此，得到其形则情可察矣。）
黄帝说：我听说补泻，但未得其意。岐伯说：泻必用方。方，是指气正盛、月正满、日正温、身正定、呼吸正吸时进针，然后再次等候正吸时转针，再等候正呼时慢慢拔针，所以叫泻必用方，这样气机容易运行。（方，正是，当正值正盛正满的时候。正吸时进针，是气来的时候，迎而夺之，怎么能不虚呢？就是这个意思，所以可以泻。按：《官能篇》说：泻必用圆，补必用方。与此相反，含义见前第十篇。）补必用圆。圆，是运行，运行就是移易。针刺必须中其荣穴，再次在吸气时排针（拔针）。（圆，是圆活。行者是行其气，移者是导其滞。凡是正气不足，则营卫不行，血气留滞，所以必用圆来行气补之。荣，是血脉。排，是除去，即等候吸气时拔针的意思。呼吸补泻，详见下一章。）所以圆与方，不是指针的形状。（不是针的形状，而是指针的运用。）所以调养精神的人，必须知道形体的肥瘦，营卫血气的盛衰。血气是人的精神，不可不谨慎调养。（形是神的躯体，神是形的作用；没有神则形不可活，无形则神无以生。所以形体的肥瘦，营卫血气的盛衰，都是人神所依赖的。所以想养神的人，不可不谨慎养形。）
黄帝说：论述真奇妙啊！将人的形体与阴阳四时虚实的变化相合，洞察隐微的时期，如果不是先生，谁能通达？然而先生多次提到形与神，什么是形？什么是神？我希望详尽地听您讲讲。（形可见，神不可见。《易经》说形才叫器，利用出入，百姓都使用它叫神。）岐伯说：请允许我说形。形乎形，目冥冥，（形乎形，是表现在外的。目冥冥，是只能看到粗浅的，看不到精细的。）询问病人的病痛，在经络中寻求，似乎明白地在眼前，但按压却得不到，不知道真情，所以叫形。（所病有原因，可问而知，所在有经络，可索而察，则似乎明白地在眼前了；然而仍然按压不得到的，是在见到形而不知情的缘故。形，是迹象。）
黄帝问：什么是神？岐伯说：请允许我说神。神乎神，耳不闻，（神乎神，是二而一的。耳不闻，是听于无声。）目明心开而志先，（眼睛看得清楚，心脏的神志开启，则智慧出现而神明显现。）慧然独悟，口不能言，俱视独见，（口不能言，是奥妙不可以言传，所以与众人一起看，惟独我看见。）适若昏，昭然独明，（观察于冥冥，好像昏暗。无所见而见之，明白光亮。）若风吹云，所以叫神。（像风吹散云层，宇宙清朗光明出现。豁然了悟，人在心中，至极深奥莫测，所以叫神。）以三部九候为本原，九针的理论不一定非要保留。（以三部九候作为本原，则神悟就可以得到了。九针的理论，只是具备其形迹罢了。既然得到了神，何必借助于形迹？即使不保留它，也没什么不可以的。）
(The full text of "Discussion on the Eight Righteousnesses, Divine Spirit, and the Round and Square Methods of Reducing and Reinforcing" from *Suwen*)
Huangdi asked: The application of acupuncture must certainly have laws and principles. What are these laws and principles? Qibo replied: One should model oneself after Heaven and take patterns from Earth, harmonizing with the light of Heaven. (Heaven has stars and constellations, corresponding to the Shu points in the human body; the earth has distances, corresponding to the bone measurements in the human body. Nothing does not conform to the movement of Heaven. The brightness of Heaven lies in the sun and moon, which is called the Light of Heaven.) Huangdi said: I wish to hear this in detail.
Qibo said: In general, the method of acupuncture requires observing the movements of the sun, moon, and stars, as well as the qi of the four seasons and the eight righteous directions. Only when the climate is stable should one proceed with needling. (Observing means inspecting. The meanings of the sun, moon, stars, four seasons, and eight righteous directions are explained below, and one should also refer to Chapter 25 of the Meridians.) Therefore, when the weather is warm and the sun is bright, human blood becomes fluid and lubricated, and Wei Qi floats on the surface. Consequently, blood is easily drained, and Qi moves easily. When the weather is cold and cloudy, human blood becomes stagnant and sluggish, and Wei Qi sinks into the interior. (Na means moist and lubricated. Warm weather and bright sunshine indicate abundant Yang and deficient Yin. Human blood and Qi respond accordingly, so blood becomes fluid and easy to drain, and Wei Qi floats and moves easily. Cold and cloudy weather indicates deficient Yang and excessive Yin. Thus, human blood becomes stagnant and Wei Qi sinks. Stagnation makes it difficult to drain, and sinking makes it difficult to move. Na is pronounced 'naibao'. Qi is synonymous with Se, meaning sluggish.) When the moon begins to wax, human blood and Qi begin to become pure, and Wei Qi starts to circulate. When the moon is full, blood and Qi are substantial, and muscles are firm. When the moon wanes, muscles diminish, meridians become empty, Wei Qi departs, and only the physical form remains. Therefore, one must adjust blood and Qi according to the heavenly timing. (Jing means upright and smooth. The Moon belongs to Yin and is the essence of water; thus, the ebb and flow of tides correspond to the moon. The human form belongs to Yin, and blood vessels belong to water; thus, their deficiency or excess, floating or sinking, also correspond to the moon.) Therefore, do not needle when the weather is cold (because Ying and Wei Qi are stagnant); do not allow stagnation when the weather is warm (because blood and Qi move easily); do not use reducing methods when the moon is waxing (for fear of damaging the generating Qi); do not use reinforcing methods when the moon is full (for fear of assisting pathogenic factors); do not treat when the moon is new/waning (because Yin Qi is not sufficient). This is called regulating according to the proper time. (Conforming to Heaven.) Following the order of Heaven, during times of abundance or deficiency, observe the shifting shadows to determine positions, stand upright, and wait. (As the light of the sun and moon shifts, the positions of the seasons are determined. Facing south and standing upright, waiting and observing allows one to discern climatic conditions.) Thus, using reducing methods when the moon is waxing causes organ deficiency (making the deficient even more deficient; note: 'Ri' [sun] should be 'Yue' [say]). Using reinforcing methods when the moon is full causes blood and Qi to overflow, leaving residual blood in the collaterals, which is called double excess (making the excess even more excessive). Treating when the moon is waning disrupts the meridians, causing Yin and Yang to cross, blurring the distinction between true Qi and pathogenic factors, leading to deep-seated stagnation, external deficiency, internal chaos, and the rise of rampant pathogens. (When the moon is waning, blood and Qi are weak. If righteous Qi cannot overcome pathogens, they sink and remain. Needling at this time causes Yin-Yang disorder, indistinguishable true/pathogenic factors, and the rise of rampant pathogens.)
Huangdi asked: What should be observed regarding stars and the eight righteous directions? Qibo replied: Stars serve to regulate the movement of the sun and moon. (The following discusses Heavenly Taboos. Regulate means to control. Observing cold and warmth depends on sunlight; observing abundance and deficiency depends on moonlight; observing the waxing and waning of the moon depends on the degrees of the star palaces. Hence, stars regulate the sun and moon. Heaven uses sun and moon for Yin and Yang; humans use Ying and Wei for Yin and Yang. Thus, acupuncturists must observe the degrees of sun, moon, and stars to assess the deficiency and excess of Ying and Wei.) The eight righteous directions serve to observe the timely arrival of deficient evils from the eight winds. (The eight righteous directions refer to the correct positions of the eight directions. The Qi of the eight directions arrives seasonally, called the eight winds. Winds coming from one's dwelling direction are Real Winds (Shi Feng), which promote growth; winds coming from the opposing direction are Deficient Winds (Xu Feng), which cause harm. Observing the eight righteous directions reveals the deficiency or excess of pathogenic injury. For details on eight righteous directions, eight winds, and three deficiencies, see Wind-Wheel Class, Chapters 35-36. For details on righteous Qi and righteous wind, see Disease Class, Chapter 4.) The four seasons serve to distinguish the locations of Spring, Autumn, Winter, and Summer Qi for seasonal regulation, avoiding the deficient evils of the eight righteous directions. (The location of seasonal Qi is such that Spring Qi is in the meridians, Summer Qi in the collateral vessels, Late Summer Qi in the muscles, Autumn Qi in the skin, and Winter Qi in the bone marrow. Similarly, in months 1-2, Qi is in the Liver; months 3-4, in the Spleen; months 5-6, in the head; months 7-8, in the Lungs; months 9-10, in the Heart; months 11-12, in the Kidneys. These are Qi within the body. Regarding heavenly Qi, it is the wind of the eight righteous directions arriving at any time. Human Qi should be regulated internally, while heaven and earth Qi should be regulated externally. Thus, the sages say to avoid deficient evils as one avoids arrows and stones, fearing internal injury from external factors.) When a deficient body encounters deficient heaven, the two deficiencies interact, driving Qi to the bones and injuring the five zang organs internally. (Body deficiency refers to blood and Qi deficiency. Heavenly deficiency refers to the deficient evils of the eight righteous directions and the three deficiencies. Deficiency interacting with deficiency causes pathogens to penetrate deeply to the bones and injure the five zang organs.) A skilled practitioner can intervene to prevent injury, hence the saying that one must know Heavenly Taboos. (If a practitioner knows and avoids them, or intervenes upon violation, injury can be prevented. Wherever Taiyi resides, Qi has pathogenic/righteous and deficiency/excess qualities derived from Heavenly Dao, requiring avoidance. Hence, Heavenly Taboo. Also, *Nine Needles Treatise* links body forms, nine fields, and time, also called Heavenly Taboo. See Meridian Class, Chapter 35, with diagrams in *Tu Yi*, Vol. 4.)
Huangdi said: Excellent. I have heard of modeling after stars; now I wish to hear of modeling after antiquity. Qibo replied: Modeling after antiquity requires first knowing the *Classic of Acupuncture*. (The following interpretations explain the text of the *Classic of Acupuncture*, i.e., the previous chapter on Nine Needles deduction. Modeling after antiquity means taking precedent as the model. Citing *Classic of Acupuncture* as ancient law shows its transmission is very old, possibly pre-dating Xuanyuan and Qibo.) Verifying with the present requires first knowing the cold/warmth of days and the waxing/waning of moons, observing the floating/sinking of Qi to regulate the body, ensuring immediate efficacy. (Verifying with the present means observing current conditions, watching solar/lunar climates to regulate the body. Using the past to verify the present, and the present to match the past, knowing past and future ensures efficacy. *Color Chapter* also says: Accumulate spirit in the heart to know past and present. See Pulse/Color Class, Chapter 32.) Observing the unseen refers to the fact that Xing Qi, Ying, and Wei do not manifest externally, yet the practitioner alone knows them. By combining day temperature, moon phase, and seasonal Qi floating/sinking, and integrating them through complex analysis, the practitioner often perceives them beforehand. However, since they do not manifest externally, this is called observing the unseen. (Xing Qi and Ying/Wei do not show externally, hence 'Mingming' [obscure]. The practitioner knows because understanding solar/lunar/seasonal changes reveals Heavenly/Earthly Yin/Yang principles, and understanding complex integration reveals human regulation methods. Such practitioners find spirit everywhere without seeking it, hence appearing in the obscure.) Those who understand the infinite can pass this on to posterity. Thus, the uniqueness of the practitioner lies in perceiving what others cannot see, being invisible and tasteless, hence called 'Mingming', like a deity. (Understanding the infinite means having no fixed form, thus transmissible for millennia. Their difference from others is seeing what others miss, perceiving minute details in the realm of existence/non-existence, hence 'Mingming', like a deity. Pronunciation: Fang, Fu.) Deficient evil refers to the deficient Qi of the eight righteous directions. (Meaning as above.) Righteous evil refers to situations where physical exertion causes sweating and pore opening, encountering deficient wind. The invasion is slight, so the condition is unknown and symptoms are invisible. (Righteous evil refers to righteous winds from the eight directions. Large righteous winds are Real Winds; small ones are just righteous winds. Winds from the opposite direction are Deficient Winds. *Stinging Joint True Evil Chapter* states: Righteous Qi is righteous wind, coming from one direction, neither Real nor Deficient. Pathogenic Qi is the thief-wind harming humans. *Thief Wind Chapter* states: Heat causes sweating; sweating invites wind. Even without thief-wind, exacerbation occurs. These describe righteous winds. Though righteous, they can harm, hence called Righteous Evil or Deficient Wind. But invasion is slight compared to thief-wind, so people are unaware.) Superior practitioners treat at the sprouting stage, first observing the Qi of the Three Regions and Nine Pulses, regulating comprehensively to prevent failure, thus called Superior Practitioners. Inferior practitioners treat only after the disease is established or ruined. Treating the established means failing to recognize the discrepancy in the Three Regions and Nine Pulses, allowing the disease to ruin the body. (Treating sprouts is early treatment; treating established disease is late. Early is easy and effective; late is difficult and ruins the body, depending on knowledge vs. ignorance. See later Chapter 15 for Three Regions/Nine Pulses.) Knowing the location means identifying the diseased pulse sites in the Three Regions and Nine Pulses for treatment, thus guarding the 'gateways', perceiving form despite unknown condition. (Knowing location means knowing the pulse site. Three Regions/Nine Pulses are the entry/exit points of disease pulses, hence 'gateways'. Condition may be unknown but form visible here; grasping form allows understanding condition.)
Huangdi said: I have heard of reducing and reinforcing but do not grasp the intent. Qibo replied: Reducing must use the Square. Square means: when Qi is abundant, moon is full, day is warm, body is still, and inhaling, insert the needle. Wait for inhalation to rotate the needle, then wait for exhalation to slowly withdraw it. Hence, reducing uses the Square, facilitating Qi movement. (Square means upright/proper, referring to peak abundance/fullness. Inserting on inhalation intercepts incoming Qi, achieving reduction. Note: *Official Ability Chapter* says reducing uses Round, reinforcing uses Square, opposite to this. See Chapter 10.) Reinforcing must use the Round. Round means movement; movement means displacement. Needle must hit the Ying point, and withdraw on inhalation. (Round means flexibility. Movement circulates Qi; displacement guides stagnation. When righteous Qi is insufficient, Ying/Wei stagnate, so Round is used to circulate and reinforce. Ying refers to blood vessels. Pai means remove, i.e., withdrawing on inhalation. Respiratory reinforcing/reducing detailed in next chapter.) Thus, Round and Square refer to technique, not needle shape. (Not needle shape, but needle usage.) Therefore, those who nourish Spirit must know body fat/thinness and the abundance/deficiency of Ying, Wei, Blood, and Qi. Blood and Qi are human Spirit; they must be carefully nourished. (Form is the vessel of Spirit; Spirit is the function of Form. Without Spirit, Form cannot live; without Form, Spirit cannot arise. Thus, body condition and Qi/Blood status support Spirit. To nourish Spirit, one must carefully nourish Form.)
Huangdi said: Profound discussion! Integrating human form with Yin/Yang, four seasons, and deficiency/excess responses, perceiving the obscure—if not you, Master, who could understand? Yet you often mention Form and Spirit. What is Form? What is Spirit? I wish to hear fully. (Form is visible; Spirit is invisible. *I Ching* says Form is called vessel; utility in entering/exiting, used by all, is called Spirit.) Qibo said: Let me speak of Form. Form upon Form, eyes are obscured. (Form upon Form manifests externally. Eyes obscured means seeing the coarse but not the fine.) Ask about the illness, search the meridians, and it seems clear before you, yet pressing yields nothing, revealing ignorance of the true condition; thus it is called Form. (Illness has causes, known by asking; location has meridians, known by searching, seeming clear. Yet pressing fails because one sees Form but not Condition. Form is trace/sign.)
Huangdi asked: What is Spirit? Qibo replied: Let me speak of Spirit. Spirit upon Spirit, ears do not hear. (Spirit upon Spirit is unity. Ears do not hear means listening to silence.) Eyes bright, heart open, will precedes. (Eyes see clearly, Heart houses Spirit; when Heart cavity opens, wisdom emerges and Spirit appears.) Wisdom arises in solitary enlightenment, mouth cannot speak. (Ineffable mystery; though all look, only I see.) Seems dim, yet clearly illuminates alone. (Observing the obscure seems dim. Seeing where nothing is seen, clearly bright.) Like wind blowing clouds away, thus called Spirit. (Wind clears clouds, universe brightens. Sudden enlightenment, mind centered, profound and unfathomable, hence called Spirit.) The Three Regions and Nine Pulses are the origin; the theory of Nine Needles need not be retained. (Taking Three Regions/Nine Pulses as origin yields spiritual insight. Nine Needles theory is merely formal traces. Having grasped Spirit, why rely on traces? Retaining them is optional.)