黄帝问曰∶九针安生？岐伯对曰∶九针者天地之数也。天地之数，始于一，终于九。
故一以法天，二以法地，三以法人，四以法四时，五以法五音，六以法六律，七以法七星，
八以法八风，九以法九野。曰∶以针应九之数奈何？曰∶一者天，天者阳也，五脏之应天
者肺也，肺者五脏六腑之盖也，皮者肺之合也，人之阳也，故为之治 针。 针者，取
法于布（一作巾），针去末半寸，卒锐之，长一寸六分，大其头而锐其末，令无得深入而阳
气出，主热在头身。故曰病在皮肤无常处者，取之 针于病所。肤白勿取。
二者地，地者土也，人之所以应土者肉也，故为之治员针。员针者，取法于絮，针
筒其身而员其末，其锋如卵，长一寸六分，以泻分肉之气，令不伤肌肉，则邪气得竭。故
曰病在分肉间，取以员针。
三者人也，人之所以成生者血脉也，故为之治 （音低）针。 针者，取法
于黍粟，大其身而员其末，如黍粟之锐，长三寸五分，令可以按脉勿陷以致其气，使邪独出
。故曰病在脉，少气，当补之以 针。针于井荥分俞。
四者时也，时者，人于四时八正之风，客于经络之中，为痼病者也，故为之治锋针。锋
针者，
病在五脏固居者，取以锋针。泻于井荥分俞，取以四时也。
五者音也，音者冬夏之分，分于子午，阴与阳别，寒与热争，两气相搏，合为痈肿者
，故为之治铍针，铍针者，取法于剑，令末如剑锋，广二分半，长四寸，可以取大脓出血，
故曰病为大脓血，取以铍针。
六者津也，律者调阴阳四时合十二经脉，虚邪客于经络而为暴痹者也，故为之治员利
针。员利针者，取法于毫，针且员且锐，身中微大，长一寸六分，以取痈肿暴痹。一曰尖如
毫，微大其末，反小其身，令可深内也。故曰痹气暴发者，取以员利针。
七者星也，星者人之七窍，邪之所客于经，舍于络，而为痛痹者也，故为之治毫针。
毫针者，取法于毫毛，长一寸六分，令尖如蚊虻喙，静以徐往，微以久留，正气因之，真邪
俱往，出针而养，主以治痛痹在络也。故曰病痹气补而去之者，取之毫针。
八者风也。风者人之股肱八节也，八正之虚风伤人，内舍于骨解腰脊节腠之间为
深痹者也，故为之治长针。长针者，取法于綦，针长七寸，其身薄而锋其末，令可以取深邪
远痹。故曰病在中者，取以长针。
九者野也，野者人之骨解，虚风伤人，内舍于骨解皮肤之间也，淫邪流溢于身，如风
水之状，不能过于机关大节者也，故为之治大针。大针者，取法于锋针（一作 针），其
锋微员，长四寸，以泻机关内外大气之不能过关节者也。故曰病水肿不能过关节者，取以
大针。
凡刺之要，官针最妙。九针之宜，各有所为。长短大小，各有所施。不得其用，病不
能移。疾浅针深，内伤良肉，皮肤为痈。疾深针浅，病气不泻，反为大脓。病小针大，气泻
太甚，病后必为害。病大针小，大气不泻泄，亦为后败。失针之宜，大者大泻，小者不移，
已言其过，请言其所施。
凡刺有九，以应九变。一曰 刺。 刺者，刺诸经荥俞脏俞也。二曰道刺。道刺者，病
在上，取之下，刺腑俞也。三曰经刺。经刺者，刺大经之结络经分也。四曰络刺。络刺者，
刺小络之血脉也。五曰分刺。分刺者，刺分肉之间也。六曰大泻刺（一作太刺）。大泻刺者，
刺大脓以铍针也。七曰毛刺。毛刺者，刺浮痹于皮肤也。八曰巨刺。巨刺者，左取右，右取
左也。九曰淬刺。淬刺者，燔针取痹气也。
凡刺有十二节，以应十二经。一曰偶刺。偶刺者，以手直心若背，直痛所，一刺前，一
刺后，以刺心痹，刺此者傍针之也。二曰报刺，报刺者，刺痛无常处，上下行者，直内
拔针，以左手随病所按之，乃出针复刺之也。三曰恢刺。恢刺者，直刺傍之举之，前后恢筋
急，以治筋痹也。四曰齐刺。齐刺者，直入一，傍入二，以治寒热气小深者。或曰参刺。参
刺者，治痹气小深者也。五曰扬刺。扬刺者，正内一，傍内四而浮之，以治寒热之博大者也。
六曰直针刺。直针刺者，引皮乃刺之，以治寒气之浅者也。七曰 刺。 刺者，直入直出，
稀发针而深之，以治气盛而热者也。八曰短刺。短刺者，刺骨痹，稍摇而深之，致针骨所，
以上下摩骨也。九曰浮刺。浮刺者，傍入而浮之，此治肌急而寒者也。十曰阴刺。阴刺者，
左右率刺之，此治寒厥中寒者，取踝后少阴也。十一曰傍刺。傍刺者，直刺傍刺各一，此治
留痹久居者也。十二曰赞刺。赞刺者，直入直出，数发针而浅之出血，此治痈肿者也。
脉之所居深不见者刺之，微内针而久留之，致其脉空。脉气之浅者勿刺。按绝其脉刺之
，无令精出，独出其邪气耳。所谓三刺之则谷气出者，先浅刺绝皮以出阳邪；再刺则阴邪出
者，少益深，绝皮致肌肉，未入分肉之间；后刺深之，已入分肉之间，则谷气出矣。故刺
法曰∶始刺浅之，以逐阳邪之气；后刺深之，以致阴邪之气；最后刺极深之，以下谷气。此
之谓也。（此文乃解后针道终始篇三刺至谷气之文也）故用针者，不知年之所加，气之
盛衰，虚实之所起，不可以为工矣。
凡刺有五，以应五脏。一曰半刺。半刺者，浅内而疾发针，无针伤肉，如拔发（一作毛）
状，以取皮气，此肺之应也。二曰豹文刺。豹文刺者，左右前后针之，中脉为故，以取经络
之血者，此心之应也。三曰关刺。关刺者，直刺左右尽筋上以取筋痹，慎无出血，此肝之
应也。四曰合谷刺。或曰渊刺，又曰岂刺。合谷刺者，左右鸡足针于分肉之间以取肌痹
，此脾之应也。五曰 刺。 刺者，直入直出，深内之至骨，以取骨痹，此肾之应也。
曰∶刺有五邪，何谓五邪？曰∶病有持痈者，有大者，有小者，有热者，有寒者，是谓
五邪。凡刺痈邪（用铍针）无迎陇。易俗移性不得脓。越道更行去其乡。不安处所乃散
亡。诸阴阳遇痈所者，取之其俞，泻也。凡刺大邪用锋针，曰以少泄。夺其有余乃益虚
，其道针其邪于肌肉。视之无有，乃自直道，刺诸阳分肉之间。凡刺小邪用员针
，曰以大补益其不足，乃无害。视其所在迎之界。远近尽至不得外。侵而行之乃自
贵（一作费）。刺分肉之间。凡刺热邪用 针，越而沧出游不归，乃无病
。为开道乎辟门户，使邪得出病乃已。凡刺寒邪用毫针，曰以温。徐往疾去致其神，
门户已闭气不分，虚实得调真气存。
黄帝问道：九针是如何产生的？岐伯回答说：九针体现了天地的数理。天地的数理，起始于一，终结于九。
所以，一以法象天，二以法象地，三以法象人，四以法象四季，五以法象五音，六以法象六律，七以法象七星，八以法象八方之风，九以法象九州之野。黄帝问：用针具来对应九的数理，是怎么回事呢？岐伯说：一是天，天属于阳，在五脏中对应天的肺脏，肺是五脏六腑的华盖，皮肤是肺的外合，也是人体的阳气所在，因此制作镵针（chan zhen, 一种头大末锐的针）来治疗它。镵针，取法于布巾（一说为毛巾），针尖除去半寸，末端锋利，全长一寸六分，针头宽大而末端尖锐，使针不能深入而能引出阳气，主要治疗头部和身体的热证。所以说，病邪在皮肤且位置不固定的，应在病变部位使用镵针针刺。如果肤色苍白则不要针刺。
二是地，地属于土，人体对应土的是肌肉，因此制作圆针（yuan zhen, 针身圆柱形、针头卵圆形的针）来治疗它。圆针，取法于棉絮，针身呈圆柱状而末端圆润，其锋刃像蛋一样光滑，全长一寸六分，用来泻除分肉间的气机，使肌肉不受损伤，从而使邪气得以穷尽。所以说，病邪在分肉之间的，用圆针治疗。
三是人，人之所以能够生存，依靠的是血脉，因此制作鍉针（di zhen, 针头如黍粟般圆润的针）来治疗它。鍉针，取法于黍米，针身较粗而末端圆润，像黍米那样尖锐，全长三寸五分，使其能够按压脉道而不陷入其中，从而引导正气，使邪气单独排出。所以说，病邪在脉中且正气不足的，应当用鍉针进行补益。在井穴、荥穴和输穴处施针。
四是时，时节变化，人若感受四时八正之虚风，邪气客居经络之中，就会形成顽固性疾病，因此制作锋针（feng zhen, 三面有刃的针）来治疗它。锋针，对于病邪在五脏固定不移的情况，用锋针治疗。在井穴、荥穴和输穴处泻邪，这是顺应四时的治法。
五是音，音有冬夏之分，区分于子午之时，阴与阳有别，寒与热相争，两气相互搏结，融合而成痈肿，因此制作铍针（pi zhen, 针头如剑锋的针）来治疗它。铍针，取法于宝剑，令其末端像剑锋一样，宽二分半，长四寸，可以用来切开排脓放血，所以说，病邪为大脓血的，用铍针治疗。
六是津（此处指六律，调节阴阳四时以配合十二经脉），虚邪客居经络而导致暴发性痹证，因此制作员利针（yuan li zhen, 针身稍粗、末端尖锐的针）来治疗它。员利针，取法于毫毛，针身既圆又锐，中间略微粗大，全长一寸六分，用来治疗痈肿和暴发性痹证。另一种说法是：尖端像毫毛，末端略微粗大，针身反而细小，使其可以深刺。所以说，痹气突然发作的，用员利针治疗。
七是星，星对应人的七窍，邪气客居经络，停留在络脉，导致痛痹，因此制作毫针（hao zhen, 细长的针）来治疗它。毫针，取法于毫毛，全长一寸六分，令其尖端像蚊虻的口器一样，进针要静缓，留针时间要微久，借以扶助正气，使真气与邪气一同外出，出针后调养，主要用于治疗络脉中的痛痹。所以说，病邪为痹气，需要补益后驱除的，用毫针治疗。
八是风，风对应人的大腿和小臂的八个关节，八正之虚风伤人，内侵至骨节缝隙、腰脊和腠理之间，形成深部的痹证，因此制作长针（chang zhen, 长七寸的针）来治疗它。长针，取法于綦（qi, 鞋底的衬垫），针长七寸，针身薄而末端锋利，使其能够祛除深部的邪气和远处的痹证。所以说，病邪在身体深处的，用长针治疗。
九是野，野对应人的骨节，虚风伤人，内侵至骨节和皮肤之间，淫邪流溢于全身，症状如同风水病，但不能超过大的关节，因此制作大针（da zhen, 针体较大的针）来治疗它。大针，取法于锋针（一说为燔针），其锋刃略微圆润，长四寸，用来泻除关节内外积聚的大气，使其不能通过关节。所以说，病邪为水肿且不能通过关节的，用大针治疗。
凡是针刺的要领，使用官定的标准针具最为精妙。九针的适宜之处，各有不同的作用。长短大小，各有其适用的病症。如果不掌握其用法，疾病就不能移动消除。疾病表浅而针刺过深，会内伤良肉，导致皮肤发生痈肿；疾病深重而针刺过浅，病气不能泻出，反而会导致化脓成大脓。病情轻微而针具过大，会导致正气泻泄太过，病后必然产生危害；病情严重而针具过小，大气不能泻泄，也会导致后续的败坏。失却针具的适宜性，大的病邪未能大泻，小的病邪未能移除，前面已经说过这些过失，现在请讲述它们的具体应用。
凡是针刺有九种方法，以对应九变。第一种叫腧刺。腧刺，是针刺各经的荥穴、输穴和脏穴。第二种叫道刺。道刺，是病位在上部，取下部穴位，针刺腑穴。第三种是经刺。经刺，是针刺大经的结聚络脉和经分部位。第四种是络刺。络刺，是针刺小络的血脉。第五种是分刺。分刺，是针刺分肉之间。第六种是大泻刺（一作太刺）。大泻刺，是用铍针刺破大脓包。第七种是毛刺。毛刺，是针刺浮浅的痹证在皮肤表面。第八种是巨刺。巨刺，是左病取右，右病取左。第九种是淬刺。淬刺，是烧红针具来祛除痹气。
凡是针刺有十二种技法，以对应十二经脉。第一种叫偶刺。偶刺，用手按住心前或背部，直对疼痛部位，一刺前，一刺后，以治疗心痹，针刺此法旁开进针。第二种叫报刺。报刺，是刺痛位置不固定，上下移动的，直接进针拔出针，用左手随着病痛部位按压，然后出针再次针刺。第三种叫恢刺。恢刺，是直刺旁边提举针具，前后活动筋腱以缓解拘急，用来治疗筋痹。第四种叫齐刺。齐刺，是一针直入，两针旁入，用来治疗寒气热气聚集且病位较浅的。有的称为参刺。参刺，是治疗病位较浅的痹气。第五种叫扬刺。扬刺，是一针正中刺入，四周刺入四针且浅刺，用来治疗寒气热气范围较大的病症。第六种叫直针刺。直针刺，是牵引皮肤然后刺入，用来治疗浅表的寒气。第七种叫输刺。输刺，是直入直出，稀疏下针且深刺，用来治疗气盛而有热的病症。第八种叫短刺。短刺，是针刺骨痹，稍微摇动针具并深刺，使针到达骨骼，上下摩擦骨骼。第九种叫浮刺。浮刺，是从旁边斜入而浅刺，用来治疗肌肉拘急且有寒气的病症。第十种叫阴刺。阴刺，是左右同时针刺，用来治疗寒厥和中寒的病症，取踝后少阴经穴位。第十一种叫傍刺。傍刺，是直刺一针，旁边再刺一针，用来治疗久留不去的痹证。第十二种叫赞刺。赞刺，是直入直出，多次快速出针并浅刺出血，用来治疗痈肿。
脉道所在位置深而看不见的，要刺它，微微进针并长时间留针，以引致脉气空虚。脉气浅表的不要刺。按压阻断其脉道后再刺，不要让精气外泄，只排出邪气罢了。所谓“三刺则谷气出”，是先浅刺穿透表皮以排出阳邪；第二次刺则稍加深，穿透表皮到达肌肉，但未进入分肉之间，以排出阴邪；第三次刺更深，已进入分肉之间，此时谷气就出来了。所以刺法说：开始浅刺，以驱逐阳邪之气；后来深刺，以引致阴邪之气；最后极深刺，以引出谷气。说的就是这个道理。（这段文字是解释《灵枢·终始》篇中关于三刺至谷气的理论）所以使用针具的人，如果不了解年份干支的影响，气机的盛衰，虚实产生的原因，就不能成为好的医生。
凡是针刺有五种方法，以对应五脏。第一种叫半刺。半刺，是浅进针并迅速出针，不伤及肌肉，像拔头发（一说为毛发）的样子，用来取皮气，这是对应肺脏的。第二种叫豹文刺。豹文刺，是在左右前后针刺，以刺中血脉为度，用来取出经络中的瘀血，这是对应心脏的。第三种叫关刺。关刺，是直刺左右肌腱尽头处以治疗筋痹，谨慎不要出血，这是对应肝脏的。第四种叫合谷刺。有的叫渊刺，又叫岂刺。合谷刺，是像鸡足一样在分肉之间左右刺入以治疗肌痹，这是对应脾脏的。第五种叫输刺。输刺，是直入直出，深刺至骨骼，用来治疗骨痹，这是对应肾脏的。
黄帝问：针刺有五邪，什么是五邪？岐伯回答：病有持痈的，有邪气盛的，有邪气弱的，有热邪的，有寒邪的，这叫做五邪。凡是刺痈邪（用铍针），不要迎着邪气盛隆的时候刺。改变习俗习性，不得脓液。越过道路更换行径，离开它的故乡。不安定在原来的处所，邪气才会散亡。所有阴阳经遇到痈邪的地方，取其俞穴，进行泻法。凡是刺大邪用锋针，说要少量泻泄。夺去其有余的部分从而使其虚损，方法是针刺邪气所在的肌肉。观察没有邪气了，才回到正道，刺诸阳经的分肉之间。凡是刺小邪用员针，说要大大补益其不足，这样就没有害处。观察病邪所在，迎击其边界。无论远近都要达到，不让邪气向外扩散。侵入并施行治疗，自然就会珍贵（一说为耗费精力）。在分肉之间刺。凡是刺热邪用鍉针，越刺越清凉，出游不再归来，疾病就好了。打开道路，开辟门户，使邪气得出，疾病才能停止。凡是刺寒邪用毫针，说要温补。缓慢进针，迅速出针，以汇聚神气，门户已关闭，气不分散，虚实得到调和，真气保存。
Huangdi asked: How were the Nine Needles generated? Qibo replied: The Nine Needles embody the numerical principles of Heaven and Earth. The numbers of Heaven and Earth begin with one and end with nine.
Therefore, one corresponds to Heaven, two to Earth, three to Humanity, four to the Four Seasons, five to the Five Tones, six to the Six Pitch-pipes (Lü), seven to the Seven Stars, eight to the Eight Winds, and nine to the Nine Provinces. Huangdi asked: How do needles correspond to the number nine? Qibo said: One is Heaven; Heaven belongs to Yang. Among the Zang organs, the Lung corresponds to Heaven. The Lung is the canopy of the Zang and Fu organs. The skin is the exterior correspondence of the Lung and represents the Yang Qi of the human body. Therefore, the Chan Needle (Chan Zhen, a needle with a large head and sharp tip) was created for its treatment. The Chan Needle takes its form from cloth (or towel). Half an inch is removed from the tip, leaving it sharp. Its total length is one cun and six fen. The head is broad while the tip is sharp, preventing deep insertion so that Yang Qi can be released. It primarily treats heat conditions in the head and body. Thus, when pathogenic factors are located in the skin at variable positions, the Chan Needle should be used at the affected site. If the complexion is pale, do not needle.
Two corresponds to Earth; Earth belongs to Earth element. In the human body, flesh corresponds to Earth. Therefore, the Yuan Needle (Yuan Zhen, a cylindrical needle with an oval tip) was created for its treatment. The Yuan Needle takes its form from cotton wool. The shaft is cylindrical, and the tip is rounded like an eggshell. Its total length is one cun and six fen. It is used to drain Qi from between the muscles without damaging the muscle tissue, thereby exhausting the pathogenic factors. Thus, when disease is located between the muscles, the Yuan Needle is used.
Three corresponds to Humanity. Human life depends on the blood vessels. Therefore, the Di Needle (Di Zhen, a needle with a blunt, millet-grain-like tip) was created for its treatment. The Di Needle takes its form from millet grains. The shaft is thick, and the tip is rounded like a millet grain. Its total length is three cun and five fen. It is used to press upon the vessels without sinking into them, thereby guiding healthy Qi and allowing pathogenic factors to exit alone. Thus, when disease is in the vessels accompanied by Qi deficiency, tonification should be performed using the Di Needle at the Jing-Well, Ying-Spring, and Shu-Stream acupoints.
Four corresponds to Time. When humans are exposed to wind from the Eight Correct Directions according to the Four Seasons, pathogenic factors may lodge in the meridians, causing chronic diseases. Therefore, the Feng Needle (Feng Zhen, a triangular needle with three edges) was created for its treatment. For fixed pathogenic factors residing in the Zang organs, the Feng Needle is used. Draining is performed at the Jing-Well, Ying-Spring, and Shu-Stream acupoints, following the principle of adapting to the Four Seasons.
Five corresponds to Tone. Tones distinguish winter from summer, separated by the Zi and Wu hours. Yin and Yang differ, cold and heat contend, and these two energies clash, merging to form abscesses. Therefore, the Pi Needle (Pi Zhen, a needle shaped like a sword blade) was created for its treatment. The Pi Needle takes its form from a sword. The tip resembles a sword edge, is half a fen wide, and four cun long. It is used to incise and drain large amounts of pus and blood. Thus, for conditions involving large abscesses or blood stasis, the Pi Needle is used.
Six corresponds to Fluids (referring to the Six Pitch-pipes regulating Yin-Yang and the Four Seasons to align with the Twelve Meridians). When deficient pathogens invade the meridians causing sudden bi-syndrome, the Yuanli Needle (Yuanli Zhen, a needle that is round yet sharp with a slightly thicker middle section) was created for its treatment. The Yuanli Needle takes its form from fine hair. The shaft is both round and sharp, slightly thicker in the middle. Its total length is one cun and six fen. It is used to treat abscesses and sudden bi-syndrome. Alternatively, it is described as having a tip like fine hair, a slightly larger end, and a thinner shaft, allowing for deep insertion. Thus, for sudden onset of bi-Qi, the Yuanli Needle is used.
Seven corresponds to Stars. Stars correspond to the seven orifices of the human body. When pathogens lodge in the meridians and reside in the collaterals, they cause painful bi-syndrome. Therefore, the Hao Needle (Hao Zhen, a fine, long needle) was created for its treatment. The Hao Needle takes its form from fine hair. Its total length is one cun and six fen. The tip is like the proboscis of a mosquito or horsefly. Insertion should be quiet and slow, and retention should be prolonged. This aids healthy Qi, allowing true Qi and pathogenic factors to exit together. After withdrawal, nourishment is provided. It primarily treats painful bi-syndrome in the collaterals. Thus, for bi-Qi requiring tonification before expulsion, the Hao Needle is used.
Eight corresponds to Wind. Wind corresponds to the eight joints of the thighs and arms. Deficient wind from the Eight Correct Directions injures the body, lodging deeply in the bone gaps, waist, spine, and interstices, causing deep bi-syndrome. Therefore, the Chang Needle (Chang Zhen, a long needle) was created for its treatment. The Chang Needle takes its form from shoe soles (Qi). It is seven cun long, with a thin shaft and a sharp tip, enabling the removal of deep pathogens and distant bi-syndrome. Thus, for diseases located internally or deeply, the Chang Needle is used.
Nine corresponds to the Provinces. The Provinces correspond to the bone joints. Deficient wind injures the body, lodging between the bones and skin. Excessive pathogens overflow throughout the body, resembling wind-water edema, but cannot pass through the major joints. Therefore, the Da Needle (Da Zhen, a large needle) was created for its treatment. The Da Needle takes its form from the Feng Needle (or Fan Needle). Its tip is slightly rounded, and it is four cun long. It is used to drain excessive Qi accumulating inside and outside the joints, preventing blockage. Thus, for edema that cannot pass through the joints, the Da Needle is used.
In all needling, the use of official standard needles is most excellent. The suitability of the Nine Needles lies in their specific functions. Their lengths and sizes have specific applications. Without mastering their usage, diseases cannot be resolved. If a superficial disease is treated with deep needling, healthy flesh is injured internally, leading to skin abscesses. If a deep disease is treated with shallow needling, pathogenic Qi is not drained, potentially turning into a large abscess. If a minor disease is treated with a large needle, excessive draining of Qi will cause harm after the illness. If a major disease is treated with a small needle, the excessive pathogenic Qi is not drained, leading to subsequent deterioration. Having discussed these errors, we now explain their proper applications.
There are nine types of needling methods corresponding to the Nine Changes. First is Shu-Stimulation (Shu Ci). Shu-Stimulation involves needling the Ying-Spring, Shu-Stream, and Zhu-Stream acupoints of various meridians. Second is Dao-Stimulation (Dao Ci). Dao-Stimulation treats upper-body diseases by selecting lower-body points, specifically needling the Fu-organ acupoints. Third is Jing-Stimulation (Jing Ci). Jing-Stimulation involves needling the knotted collaterals and divisions of the major meridians. Fourth is Luo-Stimulation (Luo Ci). Luo-Stimulation involves needling the blood vessels of the minor collaterals. Fifth is Fen-Stimulation (Fen Ci). Fen-Stimulation involves needling between the muscles. Sixth is Da-Xie-Stimulation (Da Xie Ci, also Tai Ci). Da-Xie-Stimulation uses the Pi Needle to drain large abscesses. Seventh is Mao-Stimulation (Mao Ci). Mao-Stimulation involves needling superficial bi-syndrome on the skin surface. Eighth is Ju-Stimulation (Ju Ci). Ju-Stimulation involves treating the left side by needling the right, and vice versa. Ninth is Cui-Stimulation (Cui Ci). Cui-Stimulation involves burning the needle to expel bi-Qi.
There are twelve categories of needling techniques corresponding to the Twelve Meridians. First is Ou-Stimulation (Ou Ci). Ou-Stimulation involves pressing the chest or back directly against the pain site, inserting one needle anteriorly and one posteriorly to treat Heart Bi, using oblique insertion. Second is Bao-Stimulation (Bao Ci). Bao-Stimulation treats wandering pain that moves up and down. The needle is inserted and withdrawn immediately. With the left hand pressing the pain site, the needle is re-inserted. Third is Hui-Stimulation (Hui Ci). Hui-Stimulation involves vertical insertion near the tendon, lifting the needle, and moving the tendons forward and backward to relieve tension, treating Sinew Bi. Fourth is Qi-Stimulation (Qi Ci). Qi-Stimulation involves one vertical insertion and two oblique insertions to treat shallow accumulation of cold and heat. Also called Can-Stimulation (Can Ci), it treats shallow bi-Qi. Fifth is Yang-Stimulation (Yang Ci). Yang-Stimulation involves one central insertion and four surrounding superficial insertions to treat widespread cold and heat. Sixth is Zhi-Zhen-Stimulation (Zhi Zhen Ci). Zhi-Zhen-Stimulation involves pulling the skin taut before inserting to treat superficial cold. Seventh is Shu-Stimulation (Shu Ci). Shu-Stimulation involves direct insertion and withdrawal, sparse needling, and deep penetration to treat excess Qi with heat. Eighth is Duan-Stimulation (Duan Ci). Duan-Stimulation treats Bone Bi by slightly rocking the needle while deepening it until it reaches the bone, rubbing the bone up and down. Ninth is Fu-Stimulation (Fu Ci). Fu-Stimulation involves oblique insertion and superficial placement to treat muscle tension with cold. Tenth is Yin-Stimulation (Yin Ci). Yin-Stimulation involves simultaneous bilateral needling to treat Cold Jue and internal cold, selecting the Shaoyin points behind the ankle. Eleventh is Bang-Stimulation (Bang Ci). Bang-Stimulation involves one vertical insertion and one oblique insertion to treat chronic, lingering bi-syndrome. Twelfth is Zan-Stimulation (Zan Ci). Zan-Stimulation involves direct insertion and withdrawal, frequent shallow needling to bleed, treating abscesses.
For deep-seated vessels not visible to the eye, insert the needle slightly and retain it for a long time to empty the vessel Qi. Do not needle superficial vessel Qi. Press to occlude the vessel before needling to prevent leakage of essence, ensuring only pathogenic Qi is expelled. The saying "three insertions yield Gu Qi" means: first, shallow insertion penetrates the skin to expel Yang pathogens; second, slight deepening penetrates the skin to reach the muscle but stops before the muscle layers to expel Yin pathogens; third, deep insertion reaches the muscle layers, at which point Gu Qi emerges. Thus, the needling method states: start with shallow needling to drive out Yang Qi; proceed to deeper needling to draw out Yin Qi; finally, needle extremely deeply to bring forth Gu Qi. This is the principle. (This text explains the concept of three insertions and Gu Qi from the *Lingshu: Zhong Shi* chapter.) Therefore, a practitioner who does not understand the influence of annual cycles, the waxing and waning of Qi, and the origins of deficiency and excess cannot be considered a skilled artisan.
There are five types of needling corresponding to the Five Zang organs. First is Ban-Stimulation (Ban Ci). Ban-Stimulation involves shallow insertion and rapid withdrawal without injuring the muscle, resembling plucking hair, to affect the Qi of the skin. This corresponds to the Lung. Second is Bao-Wen-Stimulation (Bao Wen Ci). Bao-Wen-Stimulation involves needling around the center, targeting the blood vessels, to remove blood from the meridians. This corresponds to the Heart. Third is Guan-Stimulation (Guan Ci). Guan-Stimulation involves vertical insertion at the junctions of tendons on both sides to treat Sinew Bi, being careful not to bleed. This corresponds to the Liver. Fourth is He-Gu-Stimulation (He Gu Ci), also known as Yuan Ci or Qi Ci. He-Gu-Stimulation involves inserting needles in a chicken-foot pattern among the muscle layers to treat Muscle Bi. This corresponds to the Spleen. Fifth is Shu-Stimulation (Shu Ci). Shu-Stimulation involves direct insertion and withdrawal, deep penetration to the bone, to treat Bone Bi. This corresponds to the Kidney.
Huangdi asked: What are the Five Pathogens in needling? Qibo replied: Diseases include those holding abscesses, those with excess pathogens, those with deficient pathogens, those with heat, and those with cold. These are the Five Pathogens. To treat abscesses (using the Pi Needle), do not attack when the pathogen is at its peak. Change habits and nature; if pus does not form, change the approach. Move away from the original location. Only when the pathogen is unsettled will it dissipate. For any Yin-Yang meridian encountering an abscess, select its Shu-Stream point and apply draining. To treat Excess pathogens, use the Feng Needle and drain moderately. Deplete the excess to restore deficiency. Needle the pathogen in the muscle tissue. Once no pathogen is visible, return to the normal pathway and needle between the Yang muscle layers. To treat Deficient pathogens, use the Yuan Needle and greatly tonify the deficiency to avoid harm. Observe the location and meet the pathogen at its boundary. Ensure thoroughness regardless of distance, preventing external spread. Invade and treat, and the condition will improve. Needle between the muscle layers. To treat Heat pathogens, use the Di Needle. Coolness spreads, traveling far and returning no more, curing the disease. Open the pathways and doors, allowing pathogens to exit so the disease ceases. To treat Cold pathogens, use the Hao Needle to warm. Enter slowly and withdraw quickly to gather Shen (Spirit). Close the portals, prevent Qi dispersion, harmonize deficiency and excess, and preserve True Qi.