平按∶此篇自篇首至末，见《素问》卷八第二十六《八正神明论》篇，与上编相接。自泻必
用方以气方盛至末，又见《甲乙经》卷五第四。
黄帝曰∶其法星辰者，余以闻之，愿闻法往古者也。（帝问师古摄生之道。）岐伯曰∶法往
古者，先知《针经》也。（往古伏羲氏始画八卦，造书契，即可制《针经》摄生救病之道。）验
于来今者，先知日之寒温，月之盛虚也，以候气之浮沉而调之于身，观其立有验也。（制《针经》
之旨获验于来今者，由先知寒温盛虚，以候脉气浮沉，次用针调之，以取其验也。）观于冥冥者，
言形气营卫之不形于外，（形之肥瘦，血气盛衰，营卫之行，不见于外，故曰冥冥也。平按∶营
《素问》作荣。）而工独知之，以与日之寒温，月之盛虚，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。
以下解观也。工人以神，得彼形气营卫之妙，不可知事，参伍相合调之，符合外不知，故曰观冥
冥。平按∶以与日之寒温，《素问》无与字。通于无穷者，可以传于后世。（无穷者，谓血气
之妙也。有通之者，可传于万代。不通之者，以杀生人，故不能传之。）是故工之所以异也，然
不形见于外，故俱不能见之。（良工观于冥冥，所知众妙，俱不可知之。平按∶不形袁刻作形不。）
视之无形，尝之无味，故曰冥冥，若神仿佛。（冥冥之道，非直目之不可得见，亦非舌所得之味。
若能以神仿佛，是可得也，此道犹是黄帝之玄珠，罔象通之于仿佛。）虚邪者，八正之虚邪气也。
正邪者，身形饥，若用力汗出，腠理开，逢虚风，其中入微，故莫知其情，莫见其形。（胃中无
谷曰饥。饥及汗出虚，因腠理开，虚风得入。虚风入时难知，故曰冥冥也。平按∶《素问》身形
下无饥字，其中入微作其中人也微。）上工救其萌芽，必先知三部九候之气尽调，不败救之。（萌
芽，未病之病，病之微也。先知三部九候调之，即疗其微，故不败也。平按∶必先知，《素问》知
作见。不败救之《素问》作不败而救之。）故曰下工救其已成者，言不知三部九候之气以相失，
有因而疾败之。（疾者，言其速也。平按∶《素问》故曰下有“上工”二字，下工下有“救其已
成，救其已败”八字。之气以相失作“之相失”三字，有因而疾败之作因病而败之也。）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，而见其邪形也。（但察三部
九候，得其病脉，见其邪形，即便疗之，以守其门户，更不须问其情也。）黄帝问于岐伯曰∶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，以息方吸也，而内针，（方，正也。气正盛时，月正满时，日正温时，身
正安时，息正吸时，此之五正，是内针时也。）乃复候其方吸而转针之，（此之一正，是乃转针
时也。）乃复候其方呼也而徐引针，故曰泻必用方，其气乃行焉。（此之一正，是出针时也。泻
用七法，即邪气行出也。平按∶其方呼也而徐引针，袁刻呼误作吸，引误作出。）补者必用其员
者，行也，行者移也，刺必中其营，复以吸也。（员之与方，行针齐实也。行补之法，刺中营气，
留针补也。因吸出针，移气使气实也。平按∶补者必用其员者行也《素问》作补必用员员者行也，
《甲乙》作补者行也。营《素问》、《甲乙》作荣，吸下均有排针二字。）故员与方也，排针也。
（员之与方，行针之法，皆推排针为补泻之。平按∶排针《素问》作非针，王注云∶“所言方员
者，非谓针形，正谓行移之义。”检本书《知官能》篇经云泻必用员，补必用方，与此不同。杨注
云∶“员谓之规，法天而动，泻气者也。方谓之矩，法地而静，补气者也。泻必用方，补必用员，
彼出《素问》，此是《九卷》方员之法，神明之中，调气变不同故尔。”据此则方员之义，一言
其法，一言其用，不必执也。）养神者，必知形之肥瘦，营卫、血气之盛衰，血气者人之神，不
可不谨养也。（养神之道∶一者须知形之肥瘦，二者须知营卫二气所行得失，三者须知经络血有
盛衰。知此三者调之，神自养矣。平按∶营《素问》、《甲乙》作荣。）黄帝曰∶妙哉论也！
（妙者，言得其神之精秘者也。）辞合人形于阴阳、四时、虚实之应，冥冥之期，其非夫子，孰
能通之？（言微妙之辞，以人形合于阴阳，一也；合于四时，二也；合于虚实，三也；合于冥冥，
四也。非夫子穷微极妙之通，孰能为此论也？平按∶《素问》合上无辞字。）然夫子数言形与神，
何谓形？何谓神？愿卒闻之。（知形为粗，知神为细，粗细莫辨。故须问之。）岐伯曰∶请言形，
形乎形，目冥冥，（形乎形者，言唯知
病之形与形，不见其妙，故曰冥冥也。平按∶冥冥《甲乙》作瞑瞑。）问其所痛，索之于经，恶
然在前？（言粗无知，问病所以诊索经脉，何能知其病之在前？平按∶《素问》问其所痛作问其
所病，《甲乙》作扪其所痛。恶然《素问》、《甲乙》作慧然。据本注何能知其病之在前，应作
恶平声。）按之不得，复不知其情，故曰形。（按人迎寸口，不知病情，故但知形。）黄帝曰∶
何谓神？岐伯曰∶请言神，神乎神，不耳闻，目明心开为志先，（能知心神之妙，故曰神乎神也。
神知则既非耳目所得，唯是心眼开于志意之先耳。平按∶《素问》、《甲乙》不耳闻作耳不闻，
为志先作而志光。）慧然独悟，口弗能言，（神得内明，言名之所不能及也。平按∶《甲乙》悟
作觉。）俱见独见，（众庶俱见，而工独见。平按∶俱见《素问》、《甲乙》作俱视。）适若昏，
昭然独明，若风吹云，故曰神。（适将若在昏中，昭然独明。又解起惑除，若风吹云。如斯得者，
因谓之神也。平按∶《甲乙》适作象。）三部九候为之原，九针之论不必存。（三部九候为神得
之原，九针之论粗而易行，故不必存。）
【平按】：本篇从开头到结尾，见于《素问》卷八第二十六篇《八正神明论》，与上编相连。从“泻必用方”至“以气方盛”直到末尾，又见于《甲乙经》卷五第四篇。
黄帝说：关于效法星辰的医道，我已经听您讲过了，现在希望听听效法古代先贤的道理。（这是皇帝询问老师关于顺应古法进行养生之道。）岐伯说：要效法古代先贤，必须先精通《针经》。（古代先贤伏羲氏开始绘制八卦，创造文字契书，据此即可制定《针经》中关于养生救病的道理。）验证于当今者，必须先知晓日子的寒温变化、月亮的盈亏圆缺，以此来观察人体气机的浮沉并加以调理，看其是否立即见效。（制定《针经》的宗旨若能在当今得到验证，是因为先知晓寒温盛虚的变化，通过候脉气的浮沉，进而使用针刺进行调理，从而取得疗效。）所谓“观于冥冥”，是指形体、气机、营卫之气并不显露于外表，（形体的肥瘦、血气的盛衰、营卫的运行，都不直接显现于外，所以称为冥冥。平按：《素问》中“营”字写作“荣”。）但高明的医生却能独自知晓，结合日之寒温、月之盛虚、四时气机的浮沉，综合参伍相合来调理身体，高明医生往往能预先察觉病机，然而这些并不显露于外，所以称为“观于冥冥”。
以下解释“观”的含义。医生凭借神意，领悟形体、气机、营卫的奥妙，这种不可言传的事理，通过参伍相合来调理，虽然符合外在规律却不被外人所知，所以称为“观于冥冥”。（平按：《素问》中“以与日之寒温”没有“与”字。）通晓无穷奥妙的人，可以将医术传给后世。（所谓的无穷奥妙，指的是血气的精妙之处。有能够通晓它的人，就可以传承给万代；不能通晓的人，会伤害生命，因此无法传承。）因此，医生的不同之处在于，虽然不显露于外表，所以大家都看不见。（良工观察冥冥之中的奥秘，知晓众多精妙之处，这些都是常人不可知的。平按：袁刻本将“不形”误作“形不”。）看起来无形，尝起来无味，所以称为冥冥，如同神灵隐约可见。（冥冥之道，不仅仅是眼睛看不见，也不是舌头能尝到的味道。如果能以神意去仿佛感知，是可以得到的，这道术就像黄帝的玄珠，只有罔象才能通过仿佛感知而得。）
虚邪，是指八正时的虚邪之气。正邪，是指人体在饥饿状态下，或者用力出汗后，腠理开泄，遇到虚风，邪气侵入体内细微之处，所以人们不知道病情，也看不见病形。（胃中没有食物称为饥。饥饿及出汗后的虚弱状态，导致腠理开泄，虚风得以侵入。虚风侵入时难以察觉，所以称为冥冥。平按：《素问》中“身形”下无“饥”字，“其中入微”作“其中人也微”。）上工（高明医生）在疾病萌芽阶段就进行救治，必须先知三部九候的气机状况，全面调理，不让病情恶化再行救治。（萌芽，指未病之病，即疾病的微小阶段。先知晓三部九候的调和情况，随即治疗其微小病变，所以不会失败。平按：《素问》中“必先知”的“知”作“见”。“不败救之”在《素问》中作“不败而救之”。）所以说下工（低劣医生）是在疾病已经形成后才去救治，这是因为他们不知道三部九候的气机已经失调，因延误而导致疾病败坏。（疾，指速度快。平按：《素问》中“故曰”下有“上工”二字，下工下有“救其已成，救其已败”八字。“之气以相失”作“之相失”三字，“有因而疾败之”作“因病而败之也”。）知道病邪所在的地方，就是知道诊断三部九候的病脉位置并进行治疗，所以称为守住门户，虽然不知道具体的情状，但能看见邪气的形态。（只需察验三部九候，得到病脉，看见邪气形态，随即进行治疗，以此守住门户，更不需要询问具体情状。）
黄帝问岐伯说：我听说补法和泻法，但没有领会其中的深意。岐伯说：泻法必须用“方”，方，是指气机正旺盛的时候，月亮正圆满的时候，日子正温暖的时候，身体正安定的时候，呼吸正吸气的时候，此时进针，（方，即正。气正盛时，月正满时，日正温时，身正安时，息正吸时，这五种“正”，是进针的时机。）然后再次等候患者正吸气时转动针具，（这第五个“正”，是转针的时机。）接着再次等候患者正呼气时缓慢拔出针，所以称为泻必用方，这样邪气才能排出。（这第六个“正”，是出针的时机。泻法运用七种法则，即让邪气运行排出。平按：“其方呼也而徐引针”，袁刻本将“呼”误作“吸”，“引”误作“出”。）补法必须用“员”（圆），行，是指运行，行者是指移易，针刺必须中其营气，并在吸气时出针。（员与方，是指行针使正气充实的方法。行补之法，刺中营气，留针以补益。因吸气时出针，移动气机使正气充实。平按：《素问》作“补必用员，员者行也”，《甲乙经》作“补者行也”。“营”在《素问》、《甲乙经》中作“荣”，“吸”下均有“排针”二字。）所以员和方，都是排针（推排针具）的方法。（员与方，是行针的方法，都是通过推排针具来进行补泻。平按：《素问》中“排针”作“非针”，王冰注云：“所言方圆者，非谓针形，正谓行移之义。”检阅本书《知官能》篇经文说“泻必用员，补必用方”，与此不同。杨上善注云：“员谓之规，法天而动，泻气者也。方谓之矩，法地而静，补气者也。泻必用方，补必用员，彼出《素问》，此是《九卷》方圆之法，神明之中，调气变不同故尔。”据此则方圆之义，一说其法，一说其用，不必拘执。）
调养精神，必须知晓形体的肥瘦，营卫、血气的盛衰，血气是人的精神所在，不可不谨慎调养。（养神的道理：第一要知道形体的肥瘦，第二要知道营卫二气运行的得失，第三要知道经络血气的盛衰。知晓这三点并加以调理，精神自然得到养护。平按：《素问》、《甲乙经》中“营”作“荣”。）
黄帝说：这篇论述真精妙啊！（精妙，是指得其神之精秘之处。）言辞将人的形体与阴阳、四时、虚实的变化相应合，契合于冥冥中的道理，如果不是先生，谁能通晓这些？（意思是精妙的言辞，将人体形体与阴阳相合，这是一；与四时相合，这是二；与虚实相合，这是三；与冥冥之道相合，这是四。如果不是先生穷尽微妙极致的通达，谁能做出这样的论述呢？平按：《素问》中“合”上无“辞”字。）然而先生多次提到形与神，什么是形？什么是神？希望能听完您的讲解。（知道形为粗浅，知道神为精微，粗细难以分辨。所以需要提问。）
岐伯说：请让我讲讲形，形乎形，目冥冥，（形乎形，是说只知道病的表象，不见其奥妙，所以称为冥冥。平按：《甲乙经》中“冥冥”作“瞑瞑”。）询问病人的疼痛，在经脉中索求，怎么能像智慧一样了然于前？（意思是粗疏无知，询问病痛，在经脉中索求，怎么能像慧然那样清楚知道病在前？平按：《素问》中“问其所痛”作“问其所病”，《甲乙经》作“扪其所痛”。“恶然”在《素问》、《甲乙经》中作“慧然”。根据本注“何能知其病之在前”，应读作“恶”平声。）按压也摸不到，再不知道具体情况，所以称为形。（按诊人迎、寸口，不知病情，所以只知有形。）
黄帝说：什么是神？岐伯说：请让我讲讲神，神乎神，不耳闻，目明心开为志先，（能知晓心神的奥妙，所以称为神乎神。神的知觉既不是耳目所能获得，只是心眼开启于志意之前罢了。平按：《素问》、《甲乙经》中“不耳闻”作“耳不闻”，“为志先”作“而志光”。）慧然独悟，口弗能言，（神意内心光明，言语名称所不能达到的境界。平按：《甲乙经》中“悟”作“觉”。）俱见独见，（众人一起看，而医生独自看见。平按：《素问》、《甲乙经》中“俱见”作“俱视”。）适若昏，昭然独明，若风吹云，故曰神。（起初好像处于昏暗之中，忽然独自明朗，又像风吹散云层一样。如此获得领悟的，就称之为神。平按：《甲乙经》中“适”作“象”。）三部九候是探求神的本源，九针的理论不一定非要存守（死记硬背）。（三部九候是获得神意的本源，九针的理论比较粗浅且容易操作，所以不必拘泥存守。）
[Ping An]: This chapter, from the beginning to the end, is found in *Suwen* (Basic Questions), Volume 8, Chapter 26, titled "Discussion on the Eight Righteousnesses and Divine Spirit" (Ba Zheng Shen Ming Lun), connecting with the previous compilation. From "Xie Bi Yong Fang" (Draining must use Square) through "Qi Fang Sheng" (Qi is just flourishing) to the end, it is also found in *Jiayijing* (Systematic Classic of Acupuncture and Moxibustion), Volume 5, Chapter 4.
Yellow Emperor said: Regarding the method of emulating the stars, I have heard it from you. I wish to hear about the method of emulating the ancient sages. (The Emperor asks the Master about the way of preserving health by following ancient traditions.) Qibo said: To emulate the ancient sages, one must first know the *Zhenjing* (Classic of Needling). (In ancient times, Fuxi started drawing the Eight Trigrams and created written characters; based on this, the principles of preserving health and curing diseases in the *Zhenjing* could be formulated.) To verify in the present and future, one must first know the cold and warmth of the days, and the waxing and waning of the moon, to observe the floating and sinking of Qi and regulate it in the body, observing whether there is immediate efficacy. (If the purpose of formulating the *Zhenjing* is verified in the present, it is because one first knows the changes of cold/warmth and full/empty states, observes the floating/sinking of pulse Qi, then uses needling to regulate, thereby achieving efficacy.) "Observing in the obscure" (Guan Yu Ming Ming) refers to the fact that the form, Qi, Ying (Nutritive Qi), and Wei (Defensive Qi) do not manifest externally. (The leanness or plumpness of the form, the excess or deficiency of blood and Qi, and the movement of Ying and Wei are not visible externally, hence called "obscure". Ping An: In *Suwen*, "Ying" is written as "Rong".) However, a skilled practitioner alone knows them. By combining these with the cold/warmth of days, the waxing/waning of the moon, and the floating/sinking of seasonal Qi, and regulating through comprehensive analysis (Can Wu Xiang He), the skilled practitioner often perceives them beforehand. Yet they do not manifest externally, hence called "observing in the obscure."
The following explains "observing." The practitioner uses divine spirit (Shen) to grasp the subtleties of form, Qi, Ying, and Wei. These ineffable matters are regulated through comprehensive analysis. Although consistent with external unknowns, they are not perceived by others, hence called "observing in the obscure." (Ping An: In *Suwen*, there is no "Yu" character in "Yi Yu Ri Zhi Han Wen"). One who understands the infinite can transmit [the knowledge] to later generations. (The infinite refers to the subtleties of blood and Qi. Those who understand it can transmit it for ten thousand generations; those who do not will kill living people, thus cannot transmit it.) Therefore, the difference among practitioners lies in the fact that although [the subtle signs] do not manifest externally, everyone fails to see them. (A good practitioner observes the mysteries in the obscure, knowing many subtleties that are unknowable to others. Ping An: Yuan edition mistakenly writes "Xing Bu" instead of "Bu Xing".) It looks shapeless, tastes flavorless, hence called obscure, like a faint deity. (The way of the obscure is not only invisible to the eyes but also untasteable by the tongue. If one can perceive it through divine approximation, it is attainable. This way is like the Black Pearl of the Yellow Emperor, which Wangxiang grasped through approximation.)
Xu Xie (Empty Evil) refers to the empty evil Qi of the Eight Righteousnesses (seasonal solstices/equinoxes). Zheng Xie (Righteous/Normal Evil) refers to when the body is hungry, or after strenuous effort causing sweating, the Cou Li (pores/striae) open, and one encounters Xu Feng (empty wind); the pathogen enters subtly, so its nature is unknown and its form unseen. (No grain in the stomach is called hunger. Hunger and post-sweat deficiency cause Cou Li to open, allowing empty wind to enter. When empty wind enters, it is hard to know, hence called obscure. Ping An: In *Suwen*, there is no "Ji" character after "Shen Xing"; "Qi Zhong Ru Wei" is written as "Qi Zhong Ren Ye Wei".) Shang Gong (Superior Physicians) rescue at the sprout stage; they must first know the Qi of the Three Regions and Nine Pulses, regulate comprehensively, and rescue before failure. (Sprout refers to the disease before it manifests, the micro-state of disease. Knowing the regulation of the Three Regions and Nine Pulses allows treating the micro-state, hence avoiding failure. Ping An: In *Suwen*, "Zhi" in "Bi Xian Zhi" is written as "Jian". "Bu Bai Jiu Zhi" in *Suwen* is written as "Bu Bai Er Jiu Zhi".) Hence it is said that Xia Gong (Inferior Physicians) rescue after the disease has formed, meaning they do not know that the Qi of the Three Regions and Nine Pulces has deviated, leading to disease deterioration due to delay. (Ji means speed. Ping An: In *Suwen*, under "Gu Yue", there are two additional characters "Shang Gong"; under "Xia Gong", there are eight additional characters "Jiu Qi Yi Cheng, Jiu Qi Yi Bai". "Zhi Qi Yi Xiang Shi" is written as "Zhi Xiang Shi" three characters; "You Yin Er Ji Bai Zhi" is written as "Yin Bing Er Bai Zhi Ye".) Knowing the location means knowing where to diagnose the pathological pulses of the Three Regions and Nine Pulses and treating them; hence it is called guarding the gateways. Although one does not know the specific condition, one sees the form of the evil. (Simply inspect the Three Regions and Nine Pulses, obtain the pathological pulse, see the form of the evil, and treat immediately, guarding the gateway without needing to ask for details.)
Yellow Emperor asked Qibo: I have heard of tonification (Bu) and draining (Xie), but have not grasped their intent. Qibo said: Draining must use "Fang" (Square/Upright). Fang means: when Qi is just flourishing, when the moon is just full, when the day is just warm, when the body is just stable, when the breath is just inhaling, insert the needle. (Fang means upright/right. When Qi is just flourishing, moon just full, day just warm, body just stable, breath just inhaling—these five "uprights" are the time for inserting the needle.) Then wait for the patient to inhale again to rotate the needle. (This fifth "upright" is the time for rotating the needle.) Then wait for the patient to exhale again to slowly withdraw the needle. Hence it is said "Draining must use Fang," so that the evil Qi may move out. (This sixth "upright" is the time for withdrawing the needle. Using seven methods for draining causes the evil Qi to move out. Ping An: In "Qi Fang Hu Ye Er Xu Yin Zhen", Yuan edition mistakenly writes "Xi" for "Hu", and "Chu" for "Yin".) Tonification must use "Yuan" (Round/Circular). Xing means movement; Xingzhe means shifting. Needling must hit the Ying (Nutritive) Qi, and withdraw upon inhalation. (Yuan and Fang refer to moving the needle to fill the righteous Qi. The method of tonifying involves needling into Ying Qi, retaining the needle for tonification, and withdrawing upon inhalation to shift Qi and make it substantial. Ping An: *Suwen* reads "Bu Bi Yong Yuan, Yuan Zhe Xing Ye"; *Jiayijing* reads "Bu Zhe Xing Ye". "Ying" in *Suwen* and *Jiayijing* is written as "Rong"; "Pai Zhen" (pushing needle) appears after "Xi".) Thus, Yuan and Fang are both methods of manipulating the needle. (Yuan and Fang are methods of needle manipulation, both involving pushing/manipulating the needle for tonification and draining. Ping An: In *Suwen*, "Pai Zhen" is written as "Fei Zhen". Wang Bing's commentary says: "What is meant by Fang and Yuan is not the shape of the needle, but the meaning of movement and shifting." Checking *Zhiganneng* chapter in this book, the text says "Xie Bi Yong Yuan, Bu Bi Yong Fang," which differs from this. Yang Shangshan's commentary says: "Yuan is called Gui (compass), imitating Heaven and moving, draining Qi. Fang is called Ju (square ruler), imitating Earth and still, tonifying Qi. 'Xie Bi Yong Fang, Bu Bi Yong Yuan' comes from *Suwen*; this is the Fang-Yuan method of *Jiujuan*. Within the Divine Spirit, the regulation of Qi varies differently. Thus, the meaning of Fang and Yuan: one speaks of the method, the other of the application; one should not be rigid.")
To nourish Shen (Spirit), one must know the leanness/plumpness of the form, and the excess/deficiency of Ying, Wei, Blood, and Qi. Blood and Qi are the Shen of humans; they must be carefully nourished. (The way of nourishing Shen: First, know the leanness/plumpness of the form; second, know the gains/losses of Ying and Wei Qi movement; third, know the excess/deficiency of meridians and blood. Knowing these three and regulating them, Shen is naturally nourished. Ping An: In *Suwen* and *Jiayijing*, "Ying" is written as "Rong".)
Yellow Emperor said: Profound is this discussion! (Profound means grasping the secret essence of Shen.) The words align human form with the responses of Yin/Yang, Four Seasons, and Empty/Full states, fitting the period of the obscure. Without you, Master, who could understand this? (Meaning the profound words align human form with Yin/Yang, one; with Four Seasons, two; with Empty/Full, three; with the obscure, four. Without your exhaustive understanding of the subtle, who could make this discussion? Ping An: In *Suwen*, there is no "Ci" character before "He".) However, you frequently mention Form and Shen. What is Form? What is Shen? I wish to hear it completely. (Knowing Form as coarse and Shen as fine, yet unable to distinguish coarse from fine, one must ask.)
Qibo said: Let me speak of Form. Form upon Form, eyes in the obscure. (Form upon Form means knowing only the appearance of the disease, not its subtlety, hence called obscure. Ping An: In *Jiayijing*, "Ming Ming" is written as "Ming Ming".) Ask about the pain, search in the meridians; how can it be known clearly beforehand? (Meaning the crude and ignorant ask about pain, search in meridians, how can they know the disease beforehand like wisdom? Ping An: In *Suwen*, "Wen Qi Suo Tong" is written as "Wen Qi Suo Bing"; in *Jiayijing* as "Men Qi Suo Tong". "E Ran" in *Suwen* and *Jiayijing* is written as "Hui Ran". According to the commentary "How can he know the disease beforehand," it should be pronounced "E" as a level tone.) Palpating yields nothing, further not knowing the condition, hence called Form. (Palpating Renying and Cunkou, not knowing the condition, hence only knowing the form.)
Yellow Emperor said: What is Shen? Qibo said: Let me speak of Shen. Shen upon Shen, not heard by ears. Eyes bright, heart open, preceding Will. (Being able to know the subtleties of Heart-Shen is why it is called Shen upon Shen. Shen-knowledge is neither obtained by ears nor eyes, but only by the opening of mind's eye prior to Will. Ping An: In *Suwen* and *Jiayijing*, "Bu Er Wen" is written as "Er Bu Wen"; "Wei Zhi Xian" is written as "Er Zhi Guang".) Hui Ran (clearly) alone realizes, mouth cannot speak. (Shen attains inner brightness, beyond the reach of names and speech. Ping An: In *Jiayijing*, "Wu" is written as "Jue".) All see, yet alone see. (The masses all see, but the practitioner alone sees. Ping An: In *Suwen* and *Jiayijing*, "Ju Jian" is written as "Ju Shi".) Initially like darkness, suddenly clear alone, like wind blowing clouds, hence called Shen. (Initially seeming dark, suddenly becoming clear alone. Another interpretation: dispelling confusion, like wind blowing away clouds. One who achieves this is called Shen. Ping An: In *Jiayijing*, "Shi" is written as "Xiang".) The Three Regions and Nine Pulses are the origin of Shen; the theory of Nine Needles need not be retained (rigidly). (The Three Regions and Nine Pulses are the origin of obtaining Shen. The theory of Nine Needles is crude and easy to perform, hence need not be rigidly retained.)