马云。刺要者。刺针之要法。故名篇。吴云。要。至约之理也。
各至其理 志云。理者。皮肤肌肉之文理。
无过其道 张云。应浅不浅。应深不深。皆过其道也。高云。无过其皮肉脉骨之道。中其道。毋容过也。
毫毛腠理 志云。毫毛腠理者。鬼门元府也。高云。毫毛中之腠理也。简按文选西京赋注。引声类
及广韵云。毫。长毛也。志。玄府之解未为得。王注详焉。
秋病温疟 甲乙。疟下。有热厥二字。志云。肺主秋收之令。秋时阳气下降。阴气外出。妄动其肺。
则收令化薄。阴阳之气反相得于外。而为温疟矣。动。谓动其脏气也。
溯溯然 甲乙。作淅淅然。志云。逆流而上。曰溯。溯溯然者。气上逆。而寒栗也。简按溯溯然。
于义难协。今从
甲乙而改之。皮部论。溯然。甲乙。又作淅然。
烦不嗜食 甲乙。烦下。有满字。吴云。脾气不运。则中气不化。故令烦。脾病则不磨。故令不嗜食。
冬病胀腰痛 吴云。冬月无以奉藏。而病胀与腰痛矣。
销铄 酸 甲乙。作消泺。高云。酸。作 。吴云。销铄者。骨髓日减。如五金遇火。而销铄也。
简按枚乘七发。虽有金石之坚。犹将销铄而挺解也。李善注云。贾逵国语注曰。铄。销也。甲乙。消泺。盖与
骨空论淫泺同义。金匮虚劳篇。足酸削。（此二字。本见于周礼郑注。）巢源。作 。知酸 通用。不必改 。
不去矣 马云。不能行动而去也。简按三部九候论。脱肉身不去者死。王注云。犹行去也。
马云说：“刺要”是指针刺的关键法则，因此以“刺要”命名本篇。吴云说：“要”，是至简至约的道理。
各至其理：志云说：“理”，是指皮肤和肌肉的纹理。
无过其道：张云说：“应浅不浅，应深不深”，都是超过了应有的深度，即“过其道”。高云说：“不要超过皮、肉、脉、骨所在的层次，应当正中其道，不容许有过失。”
毫毛腠理：志云说：“毫毛腠理”，就是鬼门（汗孔）和元府（毛孔）。高云说：“毫毛之中的腠理。”简按《文选·西京赋》注，引用《声类》及《广韵》说：“毫”，是长毛的意思。志氏对玄府的解释并不恰当，王冰的注释更为详尽。
秋病温疟：《甲乙经》在“疟”字下有“热厥”二字。志云说：“肺主秋季收敛的时令。秋季时阳气下降，阴气外出。如果妄动肺气，则收敛的时令变得薄弱，阴阳之气反而相争于外，从而形成温疟。”所谓“动”，是指扰动脏腑之气。
溯溯然：《甲乙经》作“淅淅然”。志云说：“逆流而上称为溯。溯溯然，是指气机上逆，导致寒战栗抖。”简按“溯溯然”在义理上难以协调，现在依据《甲乙经》改为“淅淅然”。《皮部论》中作“溯然”，《甲乙经》又作“淅然”。
烦不嗜食：《甲乙经》在“烦”字下有“满”字。吴云说：“脾气不运化，则中焦之气不能转化，所以令人烦闷。脾有病则不能磨化水谷，所以令人不思饮食。”
冬病胀腰痛：吴云说：“冬季没有足够的精气奉养收藏，从而发生腹胀和腰痛。”
销铄 酸：《甲乙经》作“消泺”。高云说：“酸”字当作某字（此处原文缺字或通假）。吴云说：“销铄，是指骨髓日渐减少，就像五金遇到火一样，被熔化销蚀。”简按枚乘《七发》中说：“虽有金石之坚，犹将销铄而挺解也。”李善注引贾逵《国语》注说：“铄，就是销的意思。”《甲乙经》作“消泺”，大概与《骨空论》中的“淫泺”同义。《金匮要略·虚劳篇》中有“足酸削”一语（这两个字本见于《周礼》郑玄注）。巢元方《诸病源候论》作某字。可知“酸”与某字通用，不必改为某字。
不去矣：马云说：“不能行动而去离。”简按《三部九候论》中说：“脱肉身不去者死。”王冰注说：“‘去’就是行走离开的意思。”
Ma Yun states: "Ci Yao" (Needling Essentials) refers to the essential principles of needle insertion; hence, this chapter is named accordingly. Wu Yun states: "Yao" (Essential) refers to the most concise and fundamental principles.
Each must reach its proper level: Zhi Yun states: "Li" (Texture/Level) refers to the textures of the skin and muscles.
Do not exceed their proper pathways: Zhang Yun states: "If it should be shallow but is not, or if it should be deep but is not, all constitute exceeding their proper pathways." Gao Yun states: "Do not exceed the levels of the skin, flesh, vessels, and bones; aim for the center of these layers, allowing no excess."
Hairs and Couli (interstices): Zhi Yun states: "The Couli among the hairs are the Guimen (gate of sweat) and Yuanfu (pores)." Gao Yun states: "The Couli within the hairs." Jian An notes that the commentary on *Xijing Fu* in *Wen Xuan*, citing *Sheng Lei* and *Guang Yun*, states: "Hao" refers to long hair. Zhi's explanation of Yuanfu is not entirely accurate; Wang Bing's commentary is more detailed.
In autumn, one may suffer from Wen Nue (Warm Malaria): The *Jia Yi Jing* adds the characters "Re Jue" (Heat Jue) after "Nue". Zhi Yun states: "The Lung governs the autumnal command of gathering. In autumn, Yang Qi descends while Yin Qi moves outward. If the Lung Qi is disturbed recklessly, the gathering function becomes weak, and Yin and Yang Qi contend externally, resulting in Warm Malaria." To "disturb" means to agitate the Zang-Fu Qi.
Susuran (shivering/chills): The *Jia Yi Jing* reads "Xixiran". Zhi Yun states: "Flowing upstream is called 'Su'. Susuran indicates Qi rebelling upward, causing chills and trembling." Jian An notes that "Susuran" is difficult to reconcile semantically; therefore, following the *Jia Yi Jing*, it is corrected to "Xixiran". The *Pi Bu Lun* uses "Suran", and the *Jia Yi Jing* also uses "Xiran".
Restlessness and lack of appetite: The *Jia Yi Jing* adds the character "Man" (fullness/distension) after "Fan" (restlessness). Wu Yun states: "When Spleen Qi fails to transport, Middle Qi fails to transform, leading to restlessness. When the Spleen is diseased, it cannot grind food, leading to a lack of desire to eat."
In winter, distension and lower back pain occur: Wu Yun states: "If there is insufficient essence to nourish storage during winter, distension and lower back pain will arise."
Xiao Shuo (melting/consuming) and Suan (sourness/weakness): The *Jia Yi Jing* reads "Xiao Luo". Gao Yun suggests "Suan" should be read as another character. Wu Yun states: "Xiao Shuo refers to the daily reduction of Marrow, similar to metals being melted and consumed by fire." Jian An notes that Mei Cheng's *Qi Fa* states: "Even with the hardness of metal and stone, they will still be melted and broken apart." Li Shan's commentary cites Jia Kui's note on the *Guo Yu*: "Shuo means Xiao (to melt)." The *Jia Yi Jing*'s reading "Xiao Luo" likely shares the same meaning as "Yin Luo" in the *Gu Kong Lun*. The *Jin Gui Yao Lue · Xu Lao Pian* mentions "Zu Suan Xiao" (sour weakness of the feet); these two characters originally appear in Zheng Xuan's commentary on the *Zhou Li*. Chao Yuanfang's *Zhu Bing Yuan Hou Lun* uses a variant character. It is known that "Suan" and the variant are interchangeable, so no correction is necessary.
Bu Qu Yi (will not depart/go): Ma Yun states: "Unable to move and leave." Jian An notes that the *San Bu Jiu Hou Lun* states: "Those whose bodies are depleted and cannot walk away will die." Wang Bing's commentary explains: "'Qu' means to walk away."