平按∶此篇自篇首至末，见《灵枢》卷十一第七十五《刺节真邪》篇。自黄帝曰刺节言振埃
至血变而止，见《甲乙经》卷九第三。自黄帝曰刺节言发 至必应其针，见《甲乙经》卷十二第
五。自黄帝曰刺节言去爪至故命曰去爪，见《甲乙经》卷九第十二。自黄帝曰刺节言彻衣至疾于
彻衣，见《甲乙经》卷七第一。自黄帝曰刺节言解惑至疾如解惑，见《甲乙经》卷十第二。
黄帝问于岐伯曰∶余闻刺有五节奈何？岐伯对曰∶固有五节∶一曰振埃，二曰发 ，三曰去
爪，四曰彻衣，五曰解惑。（节，约也，谓刺道节约也。此言其名也。平按∶固有五节，固字袁刻
作刺。）黄帝曰∶子言五节，余未知其意。岐伯曰∶振埃者，刺外经，去阳病也。（以下言刺道
五节之意也。外经者，十二经脉入腑脏者以为内经，行于四肢及皮肤者以为外经也。平按∶外经，
经字《灵枢》无。）发 者，刺腑输，去腑病也。（六腑三十六输，皆为腑输也。）去爪者，刺
关节之支络也。（关，四肢也。四关诸节，人余大节也。支络，孙络也。平按∶关袁刻误作开。注
人余恐系人身之误。）彻衣者，尽刺诸阳之奇输
也。（诸阳奇输，谓五十九刺，故曰尽也。）解惑者，尽知调阴阳，补泻有余不足，相倾移也。
（泻阴补阳，泻阳补阴，使平，故曰相倾移也。）
黄帝曰∶刺节言振埃，夫子乃言刺外经去阳病，余不知其所谓也，愿卒闻之。岐伯曰∶振埃
者，阳气大逆，满于胸中，烦 肩息，大气逆上，喘喝坐伏，病恶埃烟，KT 不得息，（以下问答
解释五刺节义。埃，尘微也。谓此三种阳疾，恶于埃尘烟气，其病令人气满闭塞，得喘息，言其埃
也。KT 音噎也。平按∶《灵枢》、《甲乙》大逆下有上字，烦 作愤 。病恶埃烟《甲乙》作病
咽噎不得息。）请言振埃而疾于振埃也。（以上言其振埃也。刺之去病，疾于振埃，故曰振埃也。
平按∶而《灵枢》作尚。）黄帝曰∶善。取之何如？岐伯曰∶取之天容也。（天容，在耳下曲颊后，
足少阳脉气所发也。）黄帝曰∶其咳上气穷 胸痛者，取之奈何？岐伯曰∶取之廉泉也。（ 音
屈。穷 ，气不申也。廉泉，在颔下结喉上也。廉，敛盐反。）黄帝曰∶取之有数乎？岐伯曰∶
取天容者，无过一里而止。取廉泉者，血变而止。黄帝曰∶善。（一里，一寸也。故《明堂》刺
天容□一寸也。平按∶无过一里而止《灵枢》作无过一里，《甲乙》作深无一里。）
黄帝曰∶刺节言发 ，余未得其意。夫发 者，耳无所闻，目无所见。夫子乃言刺腑输，何
使然？愿闻其故。（ ，莫东反，谓目不明也。平按∶输《甲乙》作俞。腑输下《灵枢》有去腑病
三
字，何下有输字，《甲乙》同。）岐伯曰∶妙乎哉问也。此刺之约，针之极也，神明类也，（刺
节发 ，谓□刺去 者也。神明，谓是耳目去 得明，故曰神明类也。）口说书卷，犹不敢及也，
（发 愈疾之速得于神，言书所不及也。平按∶敢《灵枢》作能。）请言发 ，尚疾于发 也。
（岐伯望请自言发 之速也。）黄帝曰∶善。愿手受之。（平按∶《灵枢》作愿卒闻之。）岐伯
曰∶刺此者，必于日中，刺其听宫，中其眸子，声闻于耳，此其输也。（平按∶《甲乙》日中作
白日中，听宫作耳听，注∶一作听宫。声闻于耳，耳作外。）黄帝曰∶善。何谓声闻于耳？岐伯
曰∶邪刺以手坚按其两鼻窍而疾偃，其声必应于针也。（平按∶《甲乙》邪刺作已刺，而疾偃其
声作令疾偃其声，必应于针作必应于中。）黄帝曰∶善。此所谓弗见为之而无目视，见而取之神
明得者矣。（日中正阳，故开耳目，取日中也。手太阳脉支者，至目锐 ，却入耳中。手足少阳脉
支者，从耳后入耳中，出走耳前，至目锐 。故此三脉皆会耳目听宫，俱连目中眸子。眸子，目
中瞳子也。刺听宫输时，朦胧速愈，故得声闻于耳也。针听宫时按鼻仰卧者，感气合出于耳目，
即耳通目明矣。此之妙者，得之于神明，非由有目而见者也。）
黄帝曰∶刺节言去爪，夫子乃言刺关节之支络，愿卒闻之。岐伯曰∶腰脊者，身之大关节也。
股者，人之所以趋翔也，茎垂者，中身之机，阴精之候，津液之道也。（爪，谓人之爪甲，肝
之应也。肝足厥阴脉循于阴器，故阴器有病，如爪之余，须去之也。或水字错为爪字耳。腰脊于
手足关节为大，故曰大关节也。阴茎在腰，故中身。阴茎垂动有造化，故曰机也。精从茎中出，故
为阴精□□为津液道也。平按∶去爪
《甲乙》作去衣。股 者《灵枢》作肢胫者。茎垂者《甲乙》作茎睾者。中身之机《灵枢》、《甲
乙》作身中之机。注阴精下所缺二字，据经文应作之候二字。）故饮食不节，喜怒不时，（饮食
不节，言饮食过度。言其喜怒不时，反春夏也。）津液内溢，乃下溜于KT ，（言饮食多，水溢，
流入阴器囊中也。KT 音高。平按∶《甲乙》作津液内流而下溢于睾。《灵枢》溜作留。）水道不
通，日大不休，俯仰不便，趋翔不能，此病荥然有水，不上不下，（水道既闭，日日长大也。荥
然，水聚也。不上者，上气不通。不下者，小便及气下不泄也。平按∶日大不休《甲乙》作炅不
休息。注小便，袁刻小误作水。） 石所取，形不可匿，常不得蔽，故命曰去爪。黄帝曰∶善。
（以下言去爪也。蔽，塞也。言下 针，使水形不得匿而不通，不常闭塞。平按∶ 《灵枢》作
铍，《甲乙》常作裳故，命曰作名曰。）
黄帝曰∶刺节言彻衣，夫子乃言尽刺诸阳之奇输，未有常处也，愿卒闻之。岐伯曰∶是阳气
有余而阴气不足，阴气不足则内热，阳气有余则外热，与热相薄，热于怀炭，外重丝帛衣，不可
近身，又不可近席，腠理闭塞不汗，舌焦唇槁腊，嗌干欲饮，不让美恶也。（脏之阴气在内，腑
之阳气在外。阴气在外，阴气不足，阳乘之，故内热薄停也。重丝帛衣，复衣也。腊，肉干也。内
热甚渴，故饮不择美恶也。腊，性亦反。平按∶与热相薄《灵枢》作内热相薄，《甲乙》作两热
相薄。外重丝帛《灵枢》作外畏绵帛，《甲乙》无此句。《甲乙》衣下有热字，又不可近席作身热
不可近席。《灵枢》不汗作则汗不出，《甲乙》作而不汗。槁腊《甲乙》作稿HT ，注云∶“《黄
帝古针经》作稿腊。”嗌干欲饮《灵枢》作干嗌燥。饮下《甲乙》无不让美
恶也五字。）黄帝曰∶善。取之奈何？岐伯曰∶取之其府大杼三 ，有刺中膂以去其热，（大杼、
内输，皆是足太阳脉气所发，泻阳气之要穴也。平按∶其府《灵枢》、《甲乙》作天府。有刺《灵
枢》作又刺。）补手足太阴以出其汗，热去汗希，疾于彻衣。黄帝曰∶善。（手太阴主气，足太阴
主谷气。此二阴气不足，为阳所乘，阴气不泄以为热病，故泻盛阳，补此二阴，阳去二阴得实，阴
气得通流液，故汗出热去得愈，疾于彻衣，故曰彻衣也。平按∶以出其汗《灵枢》、《甲乙》作
以去其汗。希《灵枢》作稀，《甲乙》作 。）
黄帝曰∶刺节言解惑，夫子乃言尽知调阴阳，补泻有余不足，相倾移也，惑何以解之？岐伯
曰∶大风在身，血脉偏虚，虚者不足，实者有余，大风，（谓是痱风等病也。）轻重不得，倾侧
宛伏，（手足及身不能倾侧也。宛，谓宛转也。）不知东西，又不知南北，（心无知也。平按∶
《甲乙》作不知东西南北。）乍上乍下，乍反复，颠倒无常，甚于迷惑。（志昏性失也。平按∶乍
反复《灵枢》作乍反乍复，《甲乙》无乍字。）黄帝曰∶善。取之奈何？岐伯曰∶泻其有余，补
其不足，阴阳平复，用针若此，疾如解惑。（尽知阴阳虚实，行于补泻使和也。）黄帝曰∶善。
请藏之灵兰之室，不敢妄出也。（灵兰之室，黄帝藏书之府，今之兰台故□者也。）
【平按】：本篇从篇首到篇末，见于《灵枢》卷十一第七十五《刺节真邪》篇。从“黄帝曰：刺节言振埃”至“血变而止”，见于《甲乙经》卷九第三。从“黄帝曰：刺节言发䀮”至“必应其针”，见于《甲乙经》卷十二第五。从“黄帝曰：刺节言去爪”至“故命曰去爪”，见于《甲乙经》卷九第十二。从“黄帝曰：刺节言彻衣”至“疾于彻衣”，见于《甲乙经》卷七第一。从“黄帝曰：刺节言解惑”至“疾如解惑”，见于《甲乙经》卷十第二。
黄帝问岐伯说：我听说针刺有五种节次（即五种刺法），是怎么回事？岐伯回答说：本来就有这五种节次：第一种叫振埃，第二种叫发䀮，第三种叫去爪，第四种叫彻衣，第五种叫解惑。（节，意为简约，指针刺之道讲究简练节约。这里说的是这些刺法的名称。）【平按】：“固有五节”中的“固”字，袁刻本作“刺”。
黄帝说：您说的这五种节次，我还不知道它们的意思。岐伯说：所谓“振埃”，是针刺外经（行于四肢及皮肤表面的经脉），以去除阳分病邪。（以下阐述五种刺法的含义。所谓外经，是指十二经脉中进入脏腑的部分称为内经，运行于四肢及皮肤的部分称为外经。）【平按】：“外经”的“经”字，《灵枢》中没有。所谓“发䀮”，是针刺六腑的输穴（六腑各有六个输穴，共三十六个，都称为腑输），以去除腑病。所谓“去爪”，是针刺关节处的分支络脉（关，指四肢。四关各关节，是人身体其余部分的大关节。支络，即孙络）。【平按】：“关”字，袁刻本误作“开”。注文中“人余”恐怕是“人身”之误。所谓“彻衣”，是尽数针刺诸阳经的奇穴（诸阳奇穴，指五十九个泻热穴位，所以说是“尽刺”）。所谓“解惑”，是完全了解如何调和阴阳，补益不足、泻除有余，使阴阳相互平衡转移。（泻阴补阳，或泻阳补阴，使其平衡，所以叫“相倾移”。）
黄帝说：您提到的“振埃”这一刺节，您却说针刺外经以去除阳病，我不明白其中的道理，希望能听您说完。岐伯说：所谓“振埃”，是因为阳气大逆，壅塞于胸中，导致烦躁、抬肩呼吸，大气逆上，喘息有声，坐卧不安，病人厌恶烟尘，咽喉阻塞不得呼吸。（以下问答解释五种刺节的意义。埃，指微小的尘土。意思是这三种阳证疾病，厌恶埃尘烟气，病症使人气机满塞闭塞，出现喘息，所以说这是“埃”病。KT音同“噎”。【平按】：《灵枢》、《甲乙经》在“大逆”下有“上”字，“烦KT”作“愤KT”。《甲乙经》中“病恶埃烟”作“病咽噎不得息”。）请允许我说说“振埃”，它的疗效比振落尘埃还要快。（以上说明什么是“振埃”。针刺去除疾病，速度比振落尘埃还快，所以叫“振埃”。【平按】：“而”字，《灵枢》作“尚”。）
黄帝说：好。取哪个穴位呢？岐伯说：取天容穴。（天容穴，位于耳下曲颊后方，是足少阳脉气所发出的部位。）黄帝说：如果病人咳嗽、气逆、胸闷胸痛，又该怎么取穴？岐伯说：取廉泉穴。（KT音屈。穷KT，指气机不能舒展。廉泉穴，位于下巴下方结喉上方。廉，收敛，音敛盐反。）黄帝说：取穴有定数吗？岐伯说：取天容穴，针刺深度不要超过一寸就停止。取廉泉穴，看到血色变化（由暗红转为鲜红）就停止。黄帝说：好。（一里，即一寸。所以《明堂经》记载刺天容穴深一寸。【平按】：“无过一里而止”，《灵枢》作“无过一里”，《甲乙经》作“深无一里”。）
黄帝说：您提到“发䀮”这一刺节，我还没理解它的意思。所谓“发䀮”，是指耳聋目盲。您却说针刺腑输，这是什么原因？希望听听其中的缘故。（䀮，莫东反，指眼睛看不清。【平按】：“输”字，《甲乙经》作“俞”。腑输下，《灵枢》有“去腑病”三字，“何”下有“输”字，《甲乙经》相同。）岐伯说：问得真好啊！这是针刺的概要，是针道的极致，如同神明一般类通万物。（刺节中的“发䀮”，指通过针刺去除目盲。神明，指耳目因针刺而恢复光明，所以叫“神明类”。）口说书卷，还不敢企及这种境界，（发䀮治愈疾病的迅速得益于神效，言语书本无法完全表达。【平按】：“敢”字，《灵枢》作“能”。）请允许我说说“发䀮”，它的速度甚至比发䀮还要快。（岐伯谦称自己陈述“发䀮”之速。）
黄帝说：好。希望您亲手演示给我看。【平按】：《灵枢》作“愿卒闻之”。岐伯说：针刺这个病，必须在中午进行，针刺听宫穴，正中患者的眸子，声音能传到耳朵里，这就是输穴的反应。【平按】：《甲乙经》“日中”作“白日中”，“听宫”作“耳听”，注云：一作听宫。“声闻于耳”，“耳”作“外”。黄帝说：好。什么叫“声闻于耳”？岐伯说：已经针刺后，用手紧紧按住病人的两个鼻孔并让他快速仰卧，他的声音必定会应于针下。【平按】：《甲乙经》“邪刺”作“已刺”，“而疾偃其声”作“令疾偃其声”，“必应于针”作“必应于中”。黄帝说：好。这就是所说的不见形迹而为之，不需要用眼去看，通过神明感应就能取得疗效的方法。（正午时分阳气最盛，所以开启耳目，选取日中时刻。手太阳经脉的支脉，到达目内眦，再深入耳中。手足少阳经脉的支脉，从耳后进入耳中，走出耳前，到达目外眦。所以这三条经脉都交会于耳目和听宫穴，都连接眼中的眸子。眸子，就是眼珠中的瞳仁。针刺听宫输穴时，患者朦胧中迅速痊愈，所以能听到声音传于耳中。针刺听宫时，按住鼻子仰卧，感应的和气合聚出于耳目，于是耳通目明。这其中的奥妙，得之于神明，并非依靠肉眼所见。）
黄帝说：您提到“去爪”这一刺节，您却说针刺关节的分支络脉，希望能听您说完。岐伯说：腰脊，是人体最大的关节。大腿，是人用来行走奔跑的部位。阴茎和阴囊，是身体的中枢机关，是阴精的征候，也是津液通行的道路。（爪，指人的指甲，与肝相应。足厥阴肝经循行经过阴器，所以阴器有病，就像指甲的残余一样，需要去除。或者是“水”字错写成了“爪”字。腰脊在手足关节中最大，所以叫大关节。阴茎位于腰部，所以处于身体中部。阴茎垂动具有造化功能，所以叫机关。精气从茎中排出，所以是阴精的通道。【平按】：“去爪”，《甲乙经》作“去衣”。“股胫者”，《灵枢》作“肢胫者”。“茎垂者”，《甲乙经》作“茎睾者”。“中身之机”，《灵枢》、《甲乙经》作“身中之机”。注：阴精下所缺二字，据经文应作“之候”二字。）因此，如果饮食不节制，喜怒情绪不合时宜（饮食不节，指饮食过度。喜怒不时，指违背春夏养阳的规律），津液就会在内溢出，向下流入阴囊（KT音高。【平按】：《甲乙经》作“津液内流而下溢于睾”。《灵枢》“溜”作“留”。），水道不通，每天肿大不停，俯仰不便，行走困难，这是病处积聚了大量水液，不上不下，（水道既已闭塞，日日长大。荥然，水聚集的样子。不上，指上气不通。不下，指小便及气下行不畅。【平按】：“日大不休”，《甲乙经》作“炅不休息”。注：小便，袁刻误作“水”。）用铍石（古代一种手术刀）来治疗，形体暴露不可隐藏，经常无法遮蔽，所以命名为“去爪”。黄帝说：好。（以下阐述“去爪”。蔽，堵塞。意思是下针后，使水液形态不再隐匿不通，不再经常闭塞。【平按】：“ ”字，《灵枢》作“铍”，《甲乙经》“常”作“裳”，“故命曰”作“名曰”。）
黄帝说：您提到“彻衣”这一刺节，您却说尽刺诸阳经的奇穴，没有固定的位置，希望能听您说完。岐伯说：这是阳气有余而阴气不足。阴气不足则内部发热，阳气有余则外部发热，内外热邪相互搏击，热度比怀里抱着炭火还厉害，外面即使穿着厚重的丝织衣物也觉得热，不能贴近身体，甚至不能贴近席子，腠理闭塞不出汗，舌头干燥嘴唇枯槁如肉干，咽喉干燥想喝水，不分好坏地喝。（脏的阴气在内，腑的阳气在外。阴气不足，阳气乘虚而入，所以内部热邪停聚。重丝帛衣，指多层衣服。腊，肉干。内部热甚口渴，所以喝水不择美恶。【平按】：“与热相薄”，《灵枢》作“内热相薄”，《甲乙经》作“两热相薄”。“外重丝帛”，《灵枢》作“外畏绵帛”，《甲乙经》无此句。《甲乙经》“衣”下有“热”字，“又不可近席”作“身热不可近席”。《灵枢》“不汗作则”作“汗不出”，《甲乙经》作“而不汗”。“槁腊”，《甲乙经》作“稿HT”，注云：“《黄帝古针经》作稿腊。”“嗌干欲饮”，《灵枢》作“干嗌燥”。饮下，《甲乙经》无“不让美恶也”五字。）黄帝说：好。怎么取穴治疗？岐伯说：取天府穴和大杼穴等三个穴位，再针刺膂中以去除热邪，（大杼、内输，都是足太阳膀胱经脉气所发出的部位，是泻阳气的要穴。【平按】：“其府”，《灵枢》、《甲乙经》作“天府”。“有刺”，《灵枢》作“又刺”。）补益手太阴肺经和足太阴脾经以促使出汗，热去汗出稀少，疗效比脱掉衣服还要快。黄帝说：好。（手太阴主气，足太阴主谷气。这两条阴经气不足，被阳气乘袭，阴气不泄导致热病，所以泻盛阳，补这两条阴经，阳气去，两条阴经得实，阴气得以流通产生津液，所以出汗热退而痊愈，疗效比脱衣还快，所以叫“彻衣”。【平按】：“以出其汗”，《灵枢》、《甲乙经》作“以去其汗”。“希”，《灵枢》作“稀”，《甲乙经》作“ ”。）
黄帝说：您提到“解惑”这一刺节，您却说完全了解如何调和阴阳，补泻有余不足，使阴阳平衡转移，那么迷惑是怎么解除的呢？岐伯说：大风（指痱风等疾病）侵袭身体，血脉偏虚，虚的地方正气不足，实的地方邪气有余，导致身体轻重失调，倾斜侧倒，辗转伏卧，（手足及身体不能随意倾斜转动。宛，指辗转。），不知道东西南北，（心神无知。【平按】：《甲乙经》作“不知东西南北”。）忽上忽下，忽左忽右，颠倒无常，比迷惑还要严重。（意志昏乱，性情丧失。【平按】：“乍反复”，《灵枢》作“乍反乍复”，《甲乙经》无“乍”字。）黄帝说：好。怎么取穴治疗？岐伯说：泻其有余，补其不足，使阴阳恢复平衡，用针方法如此，疗效快得像解开疑惑一样。（完全了解阴阳虚实，施行补泻使之和谐。）黄帝说：好。请让我把它藏在灵兰之室，不敢随意泄露。（灵兰之室，是黄帝藏书的地方，就是现在的兰台旧址。）
[Ping An]: This chapter, from the beginning to the end, is found in Volume 11, Chapter 75 of *Ling Shu* (Spiritual Pivot), titled "Ci Jie Zhen Xie" (Needling Techniques for True and Evil). From "Huang Di said: Ci Jie mentions Zhen Ai" to "stop when the blood changes," it is found in Volume 9, Chapter 3 of *Jia Yi Jing*. From "Huang Di said: Ci Jie mentions Fa Wang" to "must correspond to the needle," it is found in Volume 12, Chapter 5 of *Jia Yi Jing*. From "Huang Di said: Ci Jie mentions Qu Zhua" to "therefore it is named Qu Zhua," it is found in Volume 9, Chapter 12 of *Jia Yi Jing*. From "Huang Di said: Ci Jie mentions Che Yi" to "faster than removing clothes," it is found in Volume 7, Chapter 1 of *Jia Yi Jing*. From "Huang Di said: Ci Jie mentions Jie Huo" to "fast as resolving confusion," it is found in Volume 10, Chapter 2 of *Jia Yi Jing*.
Huang Di asked Qi Bo: I have heard that there are five categories of needling techniques. What are they? Qi Bo replied: Indeed, there are five categories: the first is called Zhen Ai (Shaking off Dust), the second is Fa Wang (Restoring Vision/Hearing), the third is Qu Zhua (Removing Claws), the fourth is Che Yi (Removing Clothes), and the fifth is Jie Huo (Resolving Confusion). (Category/Jie implies simplicity, referring to the concise nature of the needling method. Here, we are discussing their names.) [Ping An]: In "Gu You Wu Jie," the character "Gu" is written as "Ci" in Yuan's edition.
Huang Di said: You speak of these five categories, but I do not yet understand their meaning. Qi Bo said: To "Zhen Ai" means to needle the Wai Jing (Outer Meridians, i.e., meridians running on the limbs and skin) to eliminate Yang pathogenic factors. (The following explains the meaning of the five needling categories. The Inner Meridians refer to the twelve regular meridians entering the Zang-Fu organs, while the Outer Meridians refer to those running on the limbs and skin.) [Ping An]: The character "Jing" in "Wai Jing" is absent in *Ling Shu*. To "Fa Wang" means to needle the Shu points of the Fu organs to eliminate diseases of the Fu organs. (There are six Shu points for each of the six Fu organs, totaling thirty-six, all referred to as Fu organ Shu points.) To "Qu Zhua" means to needle the branch collaterals at the joints. (Guan refers to the four limbs. The joints of the four Guan are the major joints of the human body. Zhi Luo refers to Sun Luo, or fine collateral vessels.) [Ping An]: The character "Guan" is erroneously printed as "Kai" in Yuan's edition. The note "Ren Yu" is likely a typo for "Ren Shen." To "Che Yi" means to thoroughly needle the Qi Xue (Extraordinary Points) of all Yang meridians. (The Qi Xue of all Yang meridians refer to the fifty-nine heat-clearing points, hence "thoroughly".) To "Jie Huo" means to fully understand how to harmonize Yin and Yang, tonify deficiency, and sedate excess, allowing them to balance and shift against each other. (Sedating Yin to tonify Yang, or sedating Yang to tonify Yin, to achieve balance, is called "Xiang Qing Yi".)
Huang Di said: Regarding the "Zhen Ai" category you mentioned, you stated that needling the Outer Meridians eliminates Yang diseases, but I do not comprehend this. I wish to hear the complete explanation. Qi Bo said: "Zhen Ai" occurs when Yang Qi rebels severely, filling the chest, causing irritability, shoulder-lifting breathing, counterflow of vital Qi, wheezing with sound, restlessness in sitting or lying down, aversion to dust and smoke, throat obstruction, and inability to breathe. (The following Q&A explains the meanings of the five needling categories. Ai refers to fine dust. It means these three types of Yang disorders cause aversion to dust and smoke; the disease leads to Qi stagnation and blockage, resulting in panting, thus termed "Ai" disease. KT sounds like "Ye" (choking). [Ping An]: *Ling Shu* and *Jia Yi Jing* add "Shang" after "Da Ni"; "Fan KT" is written as "Fen KT". *Jia Yi Jing* writes "Bing E Ai Yan" as "Bing Ye Ye Bu De Xi".) Let me explain "Zhen Ai"; its therapeutic effect is faster than shaking off dust. (The above describes "Zhen Ai". Needling removes disease faster than shaking off dust, hence the name "Zhen Ai". [Ping An]: "Er" is written as "Shang" in *Ling Shu*.)
Huang Di said: Excellent. Which acupoint should be selected? Qi Bo said: Select Tian Rong. (Tian Rong is located behind the angle of the jaw below the ear, where the Qi of the Foot-Shaoyang meridian emerges.) Huang Di said: If the patient has cough, counterflow of Qi, chest fullness, and pain, how should the points be selected? Qi Bo said: Select Lian Quan. (KT sounds like "Qu". Qiong KT refers to Qi failing to extend. Lian Quan is located below the chin above the laryngeal prominence. Lian implies gathering, pronounced "Lian Yan".) Huang Di said: Is there a specific depth/limit for needling? Qi Bo said: When needling Tian Rong, do not exceed a depth of one cun. When needling Lian Quan, stop when the blood color changes. Huang Di said: Excellent. (One li equals one cun. Thus, *Ming Tang Jing* records needling Tian Rong to a depth of one cun. [Ping An]: "Wu Guo Yi Li Er Zhi" is written as "Wu Guo Yi Li" in *Ling Shu* and "Shen Wu Yi Li" in *Jia Yi Jing*.)
Huang Di said: Regarding the "Fa Wang" category, I still do not grasp its meaning. "Fa Wang" refers to deafness and blindness. You mentioned needling the Shu points of the Fu organs; why is this so? I wish to know the reason. (Wang, pronounced Mo Dong Fan, refers to poor vision. [Ping An]: "Shu" is written as "Yu" in *Jia Yi Jing*. After "Fu Shu", *Ling Shu* adds "Qu Fu Bing"; after "He", there is a "Shu" character, same as *Jia Yi Jing*.) Qi Bo said: What an insightful question! This is the essence of needling, the pinnacle of needle technique, akin to divine inspiration. (The "Fa Wang" category in the needling chapters refers to using needles to remove blindness. Shen Ming refers to the eyes and ears regaining clarity through needling, hence "Shen Ming Lei".) Even speaking and writing cannot fully capture this, (The speed of curing "Fa Wang" relies on divine efficacy, beyond what books can describe. [Ping An]: "Gan" is written as "Neng" in *Ling Shu*.) Let me explain "Fa Wang"; its speed is even greater than the term itself suggests. (Qi Bo humbly states the swiftness of "Fa Wang".)
Huang Di said: Excellent. Please demonstrate it to me. [Ping An]: *Ling Shu* reads "Yuan Zu Wen Zhi". Qi Bo said: To needle this condition, it must be done at midday. Needle Ting Gong, aiming precisely at the pupil. The sound should be heard in the ear; this is the response of the Shu point. [Ping An]: *Jia Yi Jing* writes "Ri Zhong" as "Bai Ri Zhong" and "Ting Gong" as "Er Ting", noting: alternatively Ting Gong. "Sheng Wen Yu Er" has "Er" written as "Wai". Huang Di said: Excellent. What does "sound heard in the ear" mean? Qi Bo said: After needling, firmly press both nostrils with your hand and have the patient lie down quickly; the sound will necessarily resonate with the needle. [Ping An]: *Jia Yi Jing* writes "Xie Ci" as "Yi Ci", "Er Ji Yan Qi Sheng" as "Ling Ji Yan Qi Sheng", and "Bi Ying Yu Zhen" as "Bi Ying Yu Zhong". Huang Di said: Excellent. This is what is meant by acting without visible signs, achieving results through divine perception rather than visual observation. (At true noon, Yang Qi is peak, opening the senses. The branch of the Hand-Taiyang meridian reaches the inner canthus and enters the ear. The branches of the Hand and Foot-Shaoyang meridians enter the ear from behind, emerge in front, and reach the outer canthus. Thus, these three meridians converge at the ears, eyes, and Ting Gong, all connecting to the pupils. The pupil is the center of the eye. When needling the Ting Gong Shu point, the patient recovers rapidly in a trance-like state, hence hearing the sound in the ear. While needling Ting Gong, pressing the nose and lying supine allows the responsive Qi to combine and emerge from the ears and eyes, clearing the hearing and vision. This subtlety is derived from divine perception, not mere sight.)
Huang Di said: Regarding the "Qu Zhua" category, you mentioned needling the branch collaterals of the joints. I wish to hear the full explanation. Qi Bo said: The waist and spine are the largest joints of the body. The thighs are used for walking and running. The penis and scrotum are the central mechanisms of the body, indicators of Yin Essence, and pathways for Jin Ye (Body Fluids). (Zhua refers to fingernails, corresponding to the Liver. The Foot-Jueyin Liver meridian circulates around the genitalia; thus, diseases of the genitalia are like remnants of nails that must be removed. Alternatively, "Shui" (Water) may have been miswritten as "Zhua". The waist and spine are the largest among limb joints, hence "Large Joint". The penis is located at the waist, hence "Middle Body". The movement of the penis involves creation, hence "Mechanism". Essence exits from the shaft, hence it is the pathway for Yin Essence. [Ping An]: "Qu Zhua" is written as "Qu Yi" in *Jia Yi Jing*. "Gu Jing Zhe" in *Ling Shu* is "Zhi Jing Zhe". "Jing Chui Zhe" in *Jia Yi Jing* is "Jing Gao Zhe". "Zhong Shen Zhi Ji" in *Ling Shu* and *Jia Yi Jing* is "Shen Zhong Zhi Ji". Note: The two missing characters after "Yin Jing" should be "Zhi Hou" based on the text.) Therefore, if dietary habits are irregular and emotions of joy and anger are untimely (Irregular diet means overeating. Untimely emotions mean violating the principles of Spring and Summer), Jin Ye will overflow internally and flow downward into the scrotum (KT sounds like "Gao". [Ping An]: *Jia Yi Jing* writes "Jin Ye Nei Liu Er Xia Yi Yu Gao". *Ling Shu* writes "Liu" as "Liu".), the water passages become blocked, leading to daily swelling without cessation, difficulty in bending and stretching, and inability to walk. This disease involves accumulation of water, neither ascending nor descending, (With water passages closed, the swelling grows daily. Xing Ran means water accumulation. Ascending failure means upper Qi is blocked; descending failure means urine and Qi do not exit. [Ping An]: "Ri Da Bu Xiu" is written as "Jiong Bu Xiu Xi" in *Jia Yi Jing*. Note: Xiao Bian was erroneously printed as "Shui" in Yuan's edition.) treated with a Pi Shi (ancient surgical knife), the form is exposed and cannot be hidden, often unable to be covered, hence named "Qu Zhua". Huang Di said: Excellent. (The following discusses "Qu Zhua". Bi means blockage. It means that after needling, the water form is no longer hidden or blocked, preventing constant closure. [Ping An]: The character is written as "Pi" in *Ling Shu*, "Chang" as "Shang" in *Jia Yi Jing*, and "Gu Ming Yue" as "Ming Yue".)
Huang Di said: Regarding the "Che Yi" category, you mentioned thoroughly needling the Qi Xue of all Yang meridians without fixed locations. I wish to hear the explanation. Qi Bo said: This is due to excess Yang Qi and deficiency of Yin Qi. Deficiency of Yin Qi causes internal heat; excess Yang Qi causes external heat. The two heats clash, feeling hotter than holding charcoal. Even heavy silk garments feel too hot to wear close to the body, and even mats feel too hot to lie on. The pores are closed with no sweat, the tongue is dry, lips are cracked like dried meat, the throat is dry and desires drinking, regardless of quality. (The Yin Qi of Zang organs is internal; the Yang Qi of Fu organs is external. With Yin Qi deficient, Yang Qi invades, causing internal heat stagnation. Heavy silk garments refer to layered clothing. La means dried meat. Severe internal heat and thirst lead to indiscriminate drinking. [Ping An]: "Yu Re Xiang Bo" is written as "Nei Re Xiang Bo" in *Ling Shu* and "Liang Re Xiang Bo" in *Jia Yi Jing*. "Wai Zhong Si Bo" in *Ling Shu* is "Wai Wei Mian Bo"; absent in *Jia Yi Jing*. *Jia Yi Jing* adds "Re" after "Yi", and "You Bu Ke Jin Xi" becomes "Shen Re Bu Ke Jin Xi". *Ling Shu* writes "Bu Han Ze" as "Han Bu Chu"; *Jia Yi Jing* as "Er Bu Han". "Gao La" in *Jia Yi Jing* is "Gao HT", noted as "Gao La" in *Huang Di Gu Zhen Jing*. "Yi Gan Yu Yin" in *Ling Shu* is "Gan Yi Zao". *Jia Yi Jing* omits the five characters "Bu Rang Mei E Ye" after "Yin".) Huang Di said: Excellent. How to select points? Qi Bo said: Select Tian Fu, Da Zhu, and three other points. Additionally needle Lu Zhong to remove heat. (Da Zhu and Nei Shu are points where the Qi of the Foot-Taiyang Bladder meridian emerges, key points for sedating Yang Qi. [Ping An]: "Qi Fu" in *Ling Shu* and *Jia Yi Jing* is "Tian Fu". "You Ci" in *Ling Shu* is "You Ci".) Tonify the Hand-Taiyin Lung and Foot-Taiyin Spleen meridians to induce sweating. As heat dissipates and sweat decreases, the cure is faster than removing clothes. Huang Di said: Excellent. (Hand-Taiyin governs Qi; Foot-Taiyin governs Grain Qi. These two Yin meridians are deficient and attacked by Yang, leading to heat due to non-excretion of Yin Qi. Thus, sedate excessive Yang and tonify these two Yins. When Yang departs and Yin becomes substantial, Yin Qi flows freely producing fluids, leading to sweating and heat resolution. The cure is faster than removing clothes, hence "Che Yi". [Ping An]: "Yi Chu Qi Han" in *Ling Shu* and *Jia Yi Jing* is "Yi Qu Qi Han". "Xi" in *Ling Shu* is "Xi"; in *Jia Yi Jing* it is " ".)
Huang Di said: Regarding the "Jie Huo" category, you mentioned fully understanding how to harmonize Yin and Yang, tonify deficiency, sedate excess, and balance them. How is confusion resolved? Qi Bo said: When severe wind (such as Fei Feng/apoplexy) attacks the body, the blood vessels become unevenly deficient. The deficient areas lack Zheng Qi (Upright Qi), while the excess areas harbor Pathogenic Factors. This leads to imbalance in body weight, tilting and falling, rolling over, (Inability to tilt or turn the limbs and body. Wan means rolling.), not knowing East from West, nor South from North, (Loss of mental awareness. [Ping An]: *Jia Yi Jing* writes "Bu Zhi Dong Xi Nan Bei".) suddenly moving up and down, suddenly reversing, chaotic and unpredictable, worse than confusion. (Loss of will and temperament. [Ping An]: "Zha Fan Fu" in *Ling Shu* is "Zha Fan Zha Fu"; absent in *Jia Yi Jing*.) Huang Di said: Excellent. How to select points? Qi Bo said: Sedate the excess, tonify the deficiency, restore Yin-Yang balance. Using needles in this manner, the cure is as fast as resolving confusion. (Fully understanding Yin-Yang deficiency and excess, applying tonification and sedation to achieve harmony.) Huang Di said: Excellent. Please let me store this in the Ling Lan Chamber and dare not reveal it lightly. (The Ling Lan Chamber is the archive where Huang Di stored texts, now the site of the Lantai.)