凡欲刺病，必明天时，如日月星辰八正之气，了然胸次，乃可调血气而治百病，斯真神而明之者也。
黄帝问曰∶用针之服，必有法则焉，今何法何则？（服，事也。法，象也。则，准也。）岐伯对曰∶法天则
地，合以天光。（谓合日月星辰之行度。按，天地者，阴阳二气之本也。天以轻清而上浮，地以重浊而下奠，
人在气交之中，合天地之气以为气，气禀有清浊之分，感受有阴阳之异。用针者当知清阳出乎天，浊阴本乎地，
天有温寒，日有明阴，又当合以天光，是法是则，病乃可得而治也。合以天光，如下文是矣。）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。（候日月，谓候日之寒温，月之空满也。星辰，谓先知二
十八宿之分，应水漏刻者也。略而言之，常以日加之于宿上，则知人气在太阳否，日行一舍，人气在三阳与阴分矣。
细而言之，从房至毕十四宿，水下五十刻，半日之度也。从昴至心十四宿，水下五十刻，终日之度也。是故从
房至毕者为阳，从昴至心者为阴，阳主昼，阴主夜也。凡日行一舍，故水下三刻与七分刻之四也，灵枢经曰∶“水
下一刻，人气在太阳；水下二刻，人气在少阳；水下三刻，人气在阳明；水下四刻，人气在阴分。”水下不止，
气行亦尔。又曰∶“日行一舍，人气行于身一周与十分身之八；日行二舍，人气行于身三周与十分身之六；日
行三舍，人气行于身五周与十分身之四；日行四舍，人气行于身七周与十分身之二；日行五舍，人气行于身九周。”然
日行二十八舍，人气亦行于身五十周与十分身之四。由是故必候日月星辰也。四时八正之气者，谓四时正气八节
之风，来朝于太一者也。谨候其气之所在而刺之，气定乃刺之者，谓八节之风气静定，乃可以刺经脉，调虚实也。
故历忌云∶“八节前后各五日不可刺灸，凶。”是谓气未定，故不可灸刺也。）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。（泣谓如水中居虚也。按∶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。（按∶卫气者，水谷之悍气也，昼夜尝一周于人身，邪之中人，必根据之为出入。故欲去病邪，必
于卫气浮行之日，以祛邪而调血气。此伯言因时刺病之道，所以必根据卫气为准也。郭读作廓。）是以天寒无刺，天
温无疑，月生无泻，月满无补，月郭空无治，是谓得时而调之。（按∶义如下文。）因天之序，盛虚之时，移光定
位，正立而待之。（候日迁移，定气所在，南面正立，待气至而调之也。按∶光，日光也。日随时而移，气随日而
至，春夏日行南陆，秋冬日转北陆，春夏之日长，秋冬之日短。位，气之所在也。正立，如前篇所言静意视义
是也。言用针者，当随日之长短，而定其气之所在，肃容静气，以持针而刺之，则盛虚之气随乎时，而后病
得其治，血气自无不调也。）故曰月生而泻，是谓脏虚；月满而补，血气扬溢，络有留血，命曰重实；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。（按∶前言得时而调，此则失时妄
治也。）
帝曰∶星辰八正何候？岐伯曰∶星辰者，所以制日月之行也。（制谓制度，定星辰，则可知日月行之制度矣。
略而言之，周天二十八宿，宿三十六分，人气行一周天，凡一千八分，周身十六丈二尺，以应二十八宿，合漏
水百刻，都行八百一十丈，以分昼夜也。故人十息、气行六尺，日行二分；二百七十息，气行十六丈二尺，一周
于身，水下二刻，日行二十分；五百四十息，气行再周于身，水下四刻，日行四十分；二千七百息，气行十周于
身，水下二十刻，日行五宿二十分；一万三千五百息，气行五十周于身，水下百刻，日行二十八宿也。细而言之，
则常以一十周加之一分又十分分之六，乃奇分尽矣。是故星辰所以制日月之行度也。按∶新校正云∶“详周天二
十八宿至日行二十八宿也，本灵枢文，今具甲乙经中。”）八正者，所以候八风之虚邪以时至者也。（八正谓八
节之正气也。八风者，东方婴儿风，南方大弱风，西方刚风，北方大刚风，东北方凶风，东南方弱风，西南方谋
风，西北方折风也。虚邪，谓乘人之虚而为病者也。以时至，谓天应太一移居，以八节之前后，风朝中宫而至者
也。）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。（四时之气所在者，谓春
气在经脉，夏气在孙络，秋气在皮肤，冬气在骨髓也。然触冒虚邪，动伤真气，避而勿犯，乃不病焉。灵枢经
曰∶“圣人避邪如避矢石。”盖以其能伤真气也。）以身之虚，而逢天之虚，两虚相感，其气至骨，入则伤五
脏。（按∶元气亏损，身之虚也。贼邪虚风，天之虚也。然惟身虚则天虚乃得而乘之，故邪气内入至骨，而伤人之五脏也。）
工候救之，弗能伤也。故曰∶天忌不可不知也。（按∶医能候病之所在而拯救之，自不犯天之忌，而人之性命可保也。）
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。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。（气候不差，故立有验。）观其冥冥者，
言形气荣卫之不形于外，……工常先见之，……故曰观于冥冥焉。……
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，其气而行焉。（按∶
详必用方之下，疑有阙文。）补必用员，员者行也，行者移也，（按∶动而不遽谓之移，潜移默运，针法员融，
是之谓补。）刺必中其荣，复以吸排针也。（针入至血，谓之中荣。）故员与方，非针也。（……按∶针形可
象，而方员之妙用无穷，是针也而非针，其神乎哉。）血气者，人之神，不可不谨养。（按∶失神则血气不灵，
无血气则神无所根据，故以血气为人之神，养之不可不谨也。）
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。岐伯曰∶请言形，形乎形，目冥冥，问其所病，（按，甲乙经作扪其所痛，于义亦
通。）索之于经，慧然在前，……故曰形。（按∶形根据于有象。
目冥冥，问其所病，既问以察其人之所苦。索之于经，慧然在前，又切以诊其脉之所患。而其病之本标，直了
然于目前。由是即有形以进乎无形，是之谓形乎形也矣。）帝曰∶何谓神？岐伯曰∶请言神，神乎神，耳不闻，
目明心开而志先慧然独悟，口弗能言，俱视独见，适若昏，睑然独明，若风吹云，故曰神。（……按∶神契于
无形，其闻也非由耳，其见也非由目，湛湛乎云随风卷，日照天空，如医缓之惊二其神竖，越人之洞垣一方，
岂非神乎者哉！）
凡是要针刺治病，必须明了天时，如日月星辰和八正之气，要在心中了然于胸，这样才能调和血气而治疗百病，这才是真正的神妙明达。
黄帝问道：使用针石治病，一定有法则，现在是什么法则？（服，指从事；法，取象；则，准则。）岐伯回答说：效法天，准则地，与天光相合。（意思是与日月星辰的运行度数相合。按：天地，是阴阳二气的根本。天因轻清而上浮，地因重浊而下沉，人处在天地气交之中，禀受天地之气形成人体之气，气有清浊之分，感受有阴阳之异。用针的人应当知道清阳出于天，浊阴本于地，天有温寒变化，日有明暗交替，又应当与天光相合，这就是法和则，病才可以得到治疗。与天光相合，如下文所述那样。）黄帝说：我想听您详细讲讲。
岐伯说：大凡针刺的方法，必须观察日月星辰、四时和八正之气，待气机稳定后再进行针刺。（观察日月，是指观察日的寒温和月的盈亏。星辰，是指预先知晓二十八宿的分布，对应水漏刻度的变化。简而言之，常以太阳加临于某宿之上，就知道人气在太阳经与否，太阳每行一舍，人气就在三阳经与阴分之间了。细而言之，从房宿到毕宿共十四宿，水下五十刻，是半日的行程。从昴宿到心宿共十四宿，水下五十刻，是一整日的行程。所以从房宿到毕宿属于阳，从昴宿到心宿属于阴，阳主昼，阴主夜。太阳每行一舍，水下三刻又四分刻之三。《灵枢经》说：“水下第一刻，人气在太阳经；水下第二刻，人气在少阳经；水下第三刻，人气在阳明经；水下第四刻，人气在阴分。”水下不停止，气运行也是如此。又说：“太阳每行一舍，人气在身体运行一周又十分身之八；太阳每行二舍，人气在身体运行三周又十分身之六；太阳每行三舍，人气在身体运行五周又十分身之四；太阳每行四舍，人气在身体运行七周又十分身之二；太阳每行五舍，人气在身体运行九周。”然而太阳行完二十八舍，人气也在身体运行五十周又十分身之四。因此必须观察日月星辰。四时八正之气，是指四时的正气和八节的风气，它们来朝拜太一神。谨慎观察气所在的位置并针刺，所谓“气定乃刺”，是指八节的风气静定时，才可以针刺经脉，调理虚实。所以历书禁忌说：“八节前后各五日不可针刺艾灸，否则凶险。”这是因为气未稳定，所以不可灸刺。）因此，天气温暖日照明亮时，人的血液流动滑润，卫气浮越，所以血容易泻出，气容易运行；天气寒冷日照阴暗时，人的血液凝滞涩滞，卫气沉伏。（泣通“涩”，意为如水中之物居虚处般凝滞。按：泣，同涩。）月亮刚生时，血气开始精纯，卫气开始运行；月亮圆满时，血气充实，肌肉坚实；月亮亏空时，肌肉减损，经络空虚，卫气离去，形体独存。因此要顺应天时来调治血气。（按：卫气，是水谷产生的悍气，昼夜在人身运行一周，邪气侵入人体，必凭借它作为出入的途径。所以想要祛除病邪，必须在卫气浮行的日子，以祛邪并调治血气。这是岐伯所说的因时刺病之道，所以必须以卫气为准绳。郭，读作廓。）因此，天气寒冷不要针刺，天气温暖可以针刺不必怀疑，月亮初生不要用泻法，月亮圆满不要用补法，月亮亏空不要治疗，这叫做顺应时机来调治。（按：义理见下文。）顺应天的秩序，盛衰的时节，移动日光以确定位置，端正站立等待气至。（观察日光的迁移，确定气所在的位置，面向南方端正站立，等待气至而调治。按：光，指日光。日随时间而移动，气随日而至，春夏日行南陆，秋冬日转北陆，春夏之日长，秋冬之日短。位，指气所在的位置。正立，如前篇所言静心观察意旨那样。言用针的人，应当随着日长的变化，来确定气的位置，肃容静气，持针而刺，那么盛虚之气随乎时令，而后病得以治愈，血气自然没有不调和的。）所以说，月亮初生时用泻法，这叫脏气虚弱；月亮满时用补法，血气扬溢，络脉中有留血，这叫重实；月亮亏空时进行治疗，这叫乱经。阴阳错乱，真邪不分，邪气沉留不止，外虚内乱，淫邪于是产生。（按：前言顺应时机调治，这里则是违背时机妄治。）
黄帝问：星辰和八正如何观察？岐伯说：星辰，是用来制定日月运行度数的。（制，指制度，测定星辰，就可以知道日月运行的制度了。简而言之，周天二十八宿，每宿三十六分，人气运行一周天，共一千零八分，周身十六丈二尺，以应二十八宿，合漏水一百刻，总共运行八百一十丈，以此区分昼夜。所以人呼吸十次，气行六尺，日行二分；二百七十息，气行十六丈二尺，一周于身，水下二刻，日行二十分；五百四十息，气行再周于身，水下四刻，日行四十分；二千七百息，气行十周于身，水下二十刻，日行五宿二十分；一万三千五百息，气行五十周于身，水下百刻，日行二十八宿。细而言之，则常以一十周加上三分又十分之六，奇数部分就尽了。因此星辰用来制定日月的运行度数。按：新校正说：“详查周天二十八宿至日行二十八宿也，本是《灵枢》原文，现具列于《甲乙经》中。”）八正，是用来观察八风中的虚邪按时到来的。（八正指八节的正气。八风者，东方婴儿风，南方大弱风，西方刚风，北方大刚风，东北方凶风，东南方弱风，西南方谋风，西北方折风。虚邪，指乘人之虚而致病的邪气。以时至，指天应太一神移位，在八节前后，风朝中宫而到来。）四时，是用来划分春秋冬夏之气所在位置的，以便按时调治，避开八正的虚邪而不触犯。（四时之气所在位置，是指春气在经脉，夏气在孙络，秋气在皮肤，冬气在骨髓。然而触犯冒犯虚邪，动伤真气，避开而不触犯，就不会生病。《灵枢经》说：“圣人避邪如同躲避箭石。”大概是因为它能伤及真气。）以人体的虚损，逢上天时的虚邪，两虚相感，其气深入至骨，入内则损伤五脏。（按：元气亏损，是身之虚。贼邪虚风，是天之虚。然而只有身虚，天虚才能乘虚而入，所以邪气内入至骨，而损伤人的五脏。）医生若能候察并及时救治，邪气就不能伤人。所以说，天时的禁忌不可不知。（按：医生能候察病所在而拯救，自然不犯天之忌，人的性命就可以保全了。）
黄帝说：好！关于效法星辰的道理，我已经听说了，想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》。验证于当今的方法，先要了解日的寒温，月的盈亏，以候察气的浮沉，并在身上调治，观察其立即见效。（气候不差误，所以立即见效。）观察那些隐微难见的（道理），是说形气荣卫不显露于外表，……高明医生常常先察觉，……所以说观察于隐微之中。……
黄帝说：我听说补泻之法，但未得其意。岐伯说：泻法必须用“方”，方，是指气正盛，月正满，日正温，身正定，在患者吸气时进针，然后再次等候患者吸气时转针，接着再次等候患者呼气时缓慢拔针，所以说泻法必须用方，这样气就能运行。（按：详看“必用方”之下，疑有缺文。）补法必须用“员”，员即行，行即移，（按：动而不急促称为移，潜移默化运转，针法圆融，这就叫补。）针刺必须中其荣穴，又在吸气时排出针。（针入至血分，称为中荣。）所以员与方，不是指针的形状。（……按：针形可象，而方圆之妙用无穷，这针啊，又不是普通的针，真是神妙啊。）血气，是人的神志所在，不可不谨慎调养。（按：失神则血气不灵，无血气则神无所依托，所以以血气为人的神，调养它不可不谨慎。）
黄帝说：您的论述真妙啊！将人形与阴阳四时虚实相应，隐微之期，如果不是先生谁能通达呢？然而先生多次提到形与神，什么是形？什么是神？我想听您详细讲讲。岐伯说：请允许我说形，形之于形，目虽冥冥不见，但询问其所患，（按：《甲乙经》作扪其所痛，于义也通。）在经脉中寻求，豁然开朗如在目前，……所以说形。（按：形基于有形之象。目虽冥冥，通过问诊察知人之所苦。索之于经，通过切脉诊察脉之所患。而其病的本标，直了了然于目前。由此即由有形进而达无形，这就叫形之于形。）黄帝问：什么是神？岐伯说：请允许我说神，神之于神，耳不闻声，目明心开而意志先觉，豁然独自领悟，口不能言，众人皆视而我独见，适若昏昧却睑然独明，如风吹云散，所以说神。（……按：神契合于无形，其闻并非由耳，其见并非由目，湛湛乎云随风卷，日照天空，如医缓惊起竖神，扁鹊洞垣一方，难道不是神吗！）
Whenever one intends to treat a disease with acupuncture, one must understand the timing of heaven and earth. One should have a clear understanding in mind of the Qi of the sun, moon, stars, and the Eight Regularities (Bazheng), so as to harmonize blood and Qi and treat all diseases; this is truly divine and enlightened.
The Yellow Emperor asked: "In the practice of using needles, there must be laws and principles. What are these laws and principles?" (Fu refers to practice; Fa refers to taking images from nature; Ze refers to standards.) Qibo replied: "One should model oneself after Heaven and follow the patterns of Earth, integrating with the Light of Heaven." (This means integrating with the movements of the sun, moon, and stars. Note: Heaven and Earth are the root of Yin and Yang Qi. Heaven is light and pure and floats upward; Earth is heavy and turbid and settles downward. Humans exist within the intersection of Qi, inheriting Qi from Heaven and Earth. This Qi has distinctions of clarity and turbidity, and its reception involves differences of Yin and Yang. Those who use needles should know that Clear Yang originates from Heaven, while Turbid Yin stems from Earth. Heaven has variations of warmth and cold; the Sun has alternations of brightness and darkness. One must also integrate with the Light of Heaven. These are the laws and standards by which diseases can be treated. Integrating with the Light of Heaven is described below.) The Emperor said: "I wish to hear this in detail."
Qibo said: "Generally, the method of acupuncture requires observing the Qi of the sun, moon, stars, four seasons, and Eight Regularities. Only when the Qi is stable should one puncture." (Observing the sun and moon refers to observing the temperature changes of the day and the waxing and waning of the moon. Stars refer to knowing in advance the distribution of the Twenty-Eight Lunar Mansions, corresponding to the water clock measurements. Briefly speaking, if one places the sun upon a specific mansion, one can determine whether the human Qi is in the Taiyang channel. As the sun moves through one mansion, the human Qi shifts between the Three Yang channels and the Yin divisions. In detail, from Fang to Bi comprises fourteen mansions, taking fifty marks of water flow, representing half a day's journey. From Mao to Xin comprises fourteen mansions, taking fifty marks of water flow, representing a full day's journey. Therefore, Fang to Bi belongs to Yang, and Mao to Xin belongs to Yin. Yang governs the day, and Yin governs the night. As the sun moves through one mansion, three marks and four-tenths of a mark of water flow elapse. The *Ling Shu* states: 'At the first mark of water flow, Qi is in Taiyang; at the second mark, Qi is in Shaoyang; at the third mark, Qi is in Yangming; at the fourth mark, Qi is in the Yin divisions.' As water flows continuously, Qi moves similarly. It also states: 'As the sun moves through one mansion, Qi circulates the body one and eight-tenths times; as it moves through two mansions, Qi circulates three and six-tenths times; as it moves through three mansions, Qi circulates five and four-tenths times; as it moves through four mansions, Qi circulates seven and two-tenths times; as it moves through five mansions, Qi circulates nine times.' However, as the sun completes twenty-eight mansions, Qi also circulates the body fifty and four-tenths times. Thus, one must observe the sun, moon, and stars. The Qi of the Four Seasons and Eight Regularities refers to the correct Qi of the four seasons and the winds of the Eight Festivals, which come to pay homage to Taiyi. One must carefully observe where the Qi resides and puncture accordingly. 'Puncturing only when Qi is stable' means that when the wind Qi of the Eight Festivals is calm and settled, one may puncture the meridians to regulate deficiency and excess. Hence, almanac taboos state: 'Do not puncture or moxibustate five days before and after each of the Eight Festivals, for misfortune.' This is because the Qi is not yet stable, so moxibustation and puncture are contraindicated.) Therefore, when the weather is warm and the sun is bright, human blood flows smoothly and Wei Qi (Defensive Qi) floats on the surface; thus, blood is easily drained, and Qi moves readily. When the weather is cold and the sun is obscured, human blood becomes stagnant and viscous, and Wei Qi sinks. (Qi [se] implies stagnation like objects suspended in water. Note: Qi [se] is synonymous with Se [astringency/stagnation].) When the moon is newly born, blood and Qi begin to refine, and Wei Qi begins to circulate. When the moon is full, blood and Qi are abundant, and muscles are firm. When the moon is empty (waning), muscles diminish, meridians become deficient, Wei Qi departs, and only the form remains. Therefore, one must adjust blood and Qi according to heavenly timing. (Note: Wei Qi is the fierce Qi derived from grain and water. It circulates the body once daily and nightly. Pathogenic factors invading humans rely on it for entry and exit. Thus, to eliminate pathogenic factors, one must act on days when Wei Qi floats, to dispel pathogens and regulate blood and Qi. This is Qibo's way of treating disease according to time, hence relying on Wei Qi as the standard. Guo is pronounced as Kuo.) Therefore, do not puncture when the weather is cold; puncture without hesitation when the weather is warm. Do not use draining methods when the moon is new; do not use tonifying methods when the moon is full. Do not treat when the moon is empty. This is called regulating according to proper timing. (Note: See the following text for meaning.) Following the order of Heaven, during times of abundance or deficiency, shift the position of sunlight to determine location, stand upright, and wait for the Qi to arrive. (Observe the migration of sunlight, determine the location of Qi, face south, stand upright, and wait for Qi to arrive for regulation. Note: Guang refers to sunlight. The Sun moves with time, and Qi arrives with the Sun. In spring and summer, the Sun travels the Southern Land; in autumn and winter, it turns to the Northern Land. Days are longer in spring and summer, shorter in autumn and winter. Wei refers to the location of Qi. Standing upright refers to calming the mind and observing intent as mentioned in previous chapters. It means that acupuncturists should adjust their determination of Qi's location based on the length of the day, maintaining solemnity and stillness while holding the needle. Then, the Qi of abundance and deficiency will follow the season, the disease will be cured, and blood and Qi will naturally harmonize.) Thus it is said: Draining when the moon is new causes Zang deficiency; Tonifying when the moon is full causes blood and Qi to overflow, leaving residual blood in collaterals, termed Double Excess. Treating when the moon is empty disrupts the meridians. Yin and Yang become confused, true Qi and pathogenic Qi are indistinguishable, pathogens sink and remain stagnant, causing external deficiency and internal chaos, allowing excessive pathogens to arise. (Note: The previous section discussed regulating according to time; this section discusses reckless treatment contrary to time.)
The Emperor asked: "How should one observe the stars and Eight Regularities?" Qibo replied: "Stars are used to determine the movement of the sun and moon." (Zhi refers to system/measurement. By determining the stars, one can know the system of the sun and moon's movement. Briefly, the celestial sphere consists of twenty-eight mansions, each divided into thirty-six parts. Human Qi circulating the celestial sphere totals 1,080 parts. The body measures 16 zhang 2 chi, corresponding to the twenty-eight mansions and 100 marks of water flow, totaling 810 zhang of circulation, dividing day and night. Thus, in ten breaths, Qi moves 6 chi, and the Sun moves 2 fen; in 270 breaths, Qi moves 16 zhang 2 chi, completing one circuit of the body, water flows two marks, and the Sun moves 20 fen; in 540 breaths, Qi completes two circuits, water flows four marks, and the Sun moves 40 fen; in 2,700 breaths, Qi completes ten circuits, water flows twenty marks, and the Sun moves five mansions and 20 fen; in 13,500 breaths, Qi completes fifty circuits, water flows 100 marks, and the Sun moves twenty-eight mansions. In detail, adding one part and six-tenths of a part to every ten circuits exhausts the fractional remainder. Thus, stars determine the movement of the sun and moon. Note: The New Correction states: 'Regarding the celestial sphere's twenty-eight mansions up to the Sun moving twenty-eight mansions, this is originally from the Ling Shu, now included in the Jia Yi Jing.') The Eight Regularities are used to observe the timely arrival of Empty Pathogens (Xu Xie) from the Eight Winds." (Eight Regularities refer to the Correct Qi of the Eight Festivals. The Eight Winds are: Infant Wind from the East, Great Weak Wind from the South, Rigid Wind from the West, Great Rigid Wind from the North, Ominous Wind from the Northeast, Weak Wind from the Southeast, Plotting Wind from the Southwest, and Breaking Wind from the Northwest. Empty Pathogens refer to pathogens that cause disease by exploiting human deficiency. Timely arrival means responding to Taiyi's shift, where winds come to the Central Palace before and after the Eight Festivals.) The Four Seasons are used to distinguish the locations of Spring, Autumn, Winter, and Summer Qi, allowing for seasonal regulation and avoidance of Empty Pathogens from the Eight Regularities." (The location of Four Season Qi refers to: Spring Qi in the meridians, Summer Qi in the collateral vessels, Autumn Qi in the skin, Winter Qi in the bone marrow. However, touching or offending Empty Pathogens damages True Qi. Avoiding them prevents illness. The *Ling Shu* states: 'Sages avoid pathogens as they avoid arrows and stones,' because they can damage True Qi.) When a deficient body encounters deficient Heaven (Empty Pathogens), the two deficiencies interact, the Qi penetrates to the bone, and entering inward damages the Five Zang Organs. (Note: Deficiency of Yuan Qi is bodily deficiency. Rogue Empty Wind is heavenly deficiency. Only when the body is deficient can heavenly deficiency exploit it. Thus, pathogenic Qi enters inward to the bone, damaging the Five Zang Organs.) A skilled physician who observes and rescues promptly cannot be harmed. Thus it is said: Heavenly Taboos must not be unknown. (Note: If a physician can observe the disease's location and rescue it, they will not violate Heavenly Taboos, and human life can be preserved.)
The Emperor said: "Excellent! I have heard of modeling after the stars, but I wish to hear about modeling after the ancients." Qibo replied: "Modeling after the ancients requires first knowing the *Zhen Jing* (Classic of Needling). Verifying with the present requires first knowing the cold and warmth of the day, the waxing and waning of the moon, to observe the floating and sinking of Qi, and regulate it in the body, observing immediate efficacy. (Since the climate is accurate, efficacy is immediate.) Observing the invisible refers to the fact that Form, Qi, Ying, and Wei do not manifest externally... Skilled physicians perceive them beforehand... Thus it is said: Observing in the invisible..."
The Emperor said: "I have heard of tonification and drainage but do not grasp their essence." Qibo replied: "Draining must use 'Fang' (Square/Upright). Fang means Qi is just peaking, the Moon is just full, the Day is just warm, the Body is just settled, and the needle is inserted during inhalation. Then, wait for inhalation again to rotate the needle, and wait for exhalation to slowly withdraw the needle. Thus, draining must use Fang, allowing Qi to move." (Note: There appears to be missing text after 'must use Fang'.) Tonification must use 'Yuan' (Round/Circular). Yuan means movement; movement means shifting. (Note: Moving without haste is called shifting. Subtle and gradual transformation, with circular and harmonious needle techniques, constitutes tonification.) Puncture must hit the Ying (Nutrient) point, and withdraw the needle during inhalation. (Penetrating to the blood level is hitting the Ying point.) Thus, Yuan and Fang do not refer to the shape of the needle. (...Note: While needle shapes can be imaged, the profound application of Yuan and Fang is infinite. This needle is, yet is not, an ordinary needle; how divine!) Blood and Qi are the Spirit (Shen) of humans and must be carefully nourished. (Note: Loss of Shen leads to ineffective Blood and Qi; without Blood and Qi, Shen has no basis. Thus, Blood and Qi are regarded as the human Spirit, and their nourishment must be cautious.)
The Emperor said: "Your discourse is wonderful! Integrating human form with responses to Yin-Yang, Four Seasons, and Deficiency-Excess, and the period of the invisible—if not you, Master, who could comprehend this? Yet you often mention Form and Shen. What is Form? What is Shen? I wish to hear this in detail." Qibo replied: "Let me speak of Form. Form regarding Form, though eyes may be dim, ask about the disease, (Note: *Jia Yi Jing* reads 'palpate the pain', which is also valid), seek it in the meridians, and it becomes clear before you... Thus it is called Form." (Note: Form is based on visible phenomena. Though eyes are dim, questioning reveals suffering. Seeking in meridians and palpating pulse reveals the root and branch of the disease clearly. Thus, moving from the visible to the invisible is called 'Form regarding Form'.) The Emperor asked: "What is Shen?" Qibo replied: "Let me speak of Shen. Shen regarding Shen, ears do not hear, but eyes are bright, heart opens, and will precedes; suddenly realizing alone, unable to speak, seeing what others miss, appearing dim yet distinctly clear, like wind blowing clouds away. Thus it is called Shen." (...Note: Shen aligns with the invisible. Hearing is not by ear, seeing is not by eye. Like clouds rolling with wind and sun illuminating the sky, like Yi Huan starting with divine insight or Bian Que seeing through walls—is this not Shen?)