典藏书目

[Ping An]: This chapter, from beginning to end, is found in *Ling Shu* (Spiritual Pivot), Volume 11, Chapter 73, "Gong Neng" (Functions of Abilities), and also in *Jia Yi Jing* (Classified Classic of the Academy of Medicine), Volume 5, Chapter 4, "Zhen Dao" (The Way of Needling).

Huang Di asked Qi Bo: I have heard from you about the Nine Needles; there are so many that they cannot be counted. I have deduced and discussed them, categorizing them into twelve points (a Ji). I will recite them now, and you listen to their principles. If there are errors, please tell me, so that I may accept the correct way, allowing it to be passed down for a long time, ensuring no harm to future generations. It should only be transmitted to those who are suitable; do not speak of it to those who are not. (This refers to the fact that the Way is vast and profound, incalculable. I learned from you, deducing and questioning its principles over twelve years. Now I recite it to show you. If my words are inappropriate, I will certainly correct them according to reason. I hope to transmit what I have received to worthy disciples, passing it to posterity, so that it benefits people for a long time.) [Ping An]: In *Ling Shu*, "Please receive its Way" (Qing Shou Qi Dao) is written as "Please rectify its Way" (Qing Zheng Qi Dao).

Qi Bo bowed twice with his head touching the ground and said: Please allow me to listen to the Way of the Sage King. (The Way lies with Qi Bo, who taught it to the Emperor. The Emperor received it through divine inspiration, hence it is called the Way of the Sage King.)

Huang Di said: The principle of using needles requires knowing the location of Xing (Form/Structure) and Qi (Vital Energy); (The Emperor recited the chapters on needle principles taught by Qi Bo, totaling forty-seven sections. The location of Xing refers to fatness or thinness; the location of Qi refers to deficiency or excess. This is point one.) left and right, above and below; (Liver Qi arises on the left, Lung Qi resides on the right, Heart Qi spreads on the exterior, Kidney Qi dwells in the interior. One must understand the differences between men and women, left and right, Yin and Yang, and above and below. This is point two.) Yin and Yang, interior and exterior; (The Five Zang Organs are Yin and reside in the interior; the Six Fu Organs are Yang and reside in the exterior. This is point three.) the abundance and scarcity of Blood and Qi; (For the Three Yin and Three Yang meridians, one must know the relative amounts of Blood and Qi. This is point four.) the逆行 (reverse) and順行 (smooth) flow; (Ying Qi flows smoothly along the meridians, while Wei Qi flows in reverse. This is point five.) the convergence of entering and exiting; (There are places where Blood and Qi enter and converge. This is point six. Punishing the guilty, i.e., eliminating pathogenic Qi and evil blood. This is point seven. [Ping An]: In *Ling Shu*, "Punish" (Zhu) is written as "Plan/Scheme" (Mou).) understanding how to untie knots; (A knot refers to a hard and tight pathological pulse, which must be broken and smoothed. This is point eight.) understanding tonification of deficiency and sedation of excess, and regulating Qi above and below; (One must know how to tonify and sedate Qi in the upper and lower parts. This is point nine. [Ping An]: In *Ling Shu*, "Qi" is written as "Qi Gate" (Qi Men).) being clear about the Four Seas and examining their locations; (The Four Seas—Sea of Marrow, Sea of Blood, Sea of Qi, and Sea of Grain—must be examined for their deficiency or excess locations. This is point ten. [Ping An]: In *Ling Shu*, the character "Tong" (Connect/Understand) follows "Ming".) examining cold, heat, and dampness; (Due to exposure to wind and dew, cold and heat symptoms arise, hence called Cold-Heat Lin-Lu. This is point eleven. [Ping An]: In *Ling Shu*, there is no "Shen" (Examine) before "Han" (Cold).) the different locations of Ying (Stream) and Shu (Spring) acupoints; (The Ying and Shu points corresponding to the Five Elements have different locations. This is point twelve. [Ping An]: In *Ling Shu*, "Xing" is written as "Yi".) carefully studying methods to regulate Qi; (Carefully study breathing exercises and Daoyin to regulate Qi. This is point thirteen.) being clear about the Jing Sui (Meridian Tunnels); (Jing refers to the Regular and Extraordinary Meridians; Sui refers to the various collateral vessels. Thus, it is said to drain the Jing Sui without damaging the Jing itself, which is the verification. This is point fourteen.) the collateral branches on the left and right, knowing all their convergences; (Collateral branches are small collaterals. One must know where the small collaterals return and where the large collaterals converge. This is point fifteen. [Ping An]: In *Ling Shu*, "Zhi" is written as "Zhi" (Limbs).) when Cold and Heat contend, being able to harmonize them; (Cases where Yin and Yang Qi are disharmonious can all be harmonized. This is point sixteen.) when Deficiency and Excess are adjacent, harmonizing, deciding, and unblocking them; (Lin means near. When Deficient and Excess Qi are disharmonious, unblock them to achieve balance. This is point seventeen. [Ping An]: In *Ling Shu*, "He" (Harmonize) is written as "Zhi" (Know).) if left and right are unharmonized, grasp and manipulate them; being clear about逆行 and順行 allows one to know what is treatable; (Ba means to grasp. If the pulses on the left and right of the body are unharmonized, one can grasp the Cunkou and Yingcui pulses on both sides, diagnose and manipulate, clearly understanding the逆行 and順行 of Qi, then treatment can proceed. This is point eighteen. [Ping An]: Note in *Ling Shu*: "Ba is alternatively Fan." The character "Liao" in the note is missing in Yuan edition.) if Yin and Yang are not abnormal, one knows the time of onset; (Qi means division. When Yin and Yang pulses merge and become indistinct, observing them reveals the time the disease began. This is point nineteen.) examining the root and branch, observing cold and heat, knowing the location of pathogens, ten thousand needles will not fail; understanding the functions of the Nine Needles completes the Way of needling; (Profoundly understanding Root and Branch allows one to know the location of Cold and Heat pathogens, thus avoiding danger. This is the Way governing the Nine Needles. This is point twenty.) being clear about the Five Shu points and knowing where to use slow or rapid techniques; (One must understand that each meridian of the Zang and Fu organs has Five Shu points, and must know the locations for tonification/sedation and slow/rapid manipulation within these points. This is point twenty-one.) flexion and extension, entry and exit, all following order; (When manipulating the needle, one must know the requirements for flexion and extension, and the sequence of insertion and withdrawal. This is point twenty-two.) speaking of Yin and Yang, conforming to the Five Elements; (Knowing how to distinguish Yin and Yang Qi constitutes the Five Elements. This is point twenty-three.) the Five Zang and Six Fu organs also have their respective stores; (The Five Zang store the Five Spirits; the Six Fu store the Five Grains. This is point twenty-four.) the Four Seasons and Eight Winds all possess Yin and Yang, each in its proper position, correlating with Ming Tang, and distributed across color zones; (Eight Winds refer to winds of the eight solar terms. The Qi of the Four Seasons and Eight Solar Terms resides in positions of Yin and Yang, correlating with Ming Tang, and occupying the zones of Five Colors corresponding to the Five Elements. Ming Tang refers to the nose. This is point twenty-five.) the Five Zang and Six Fu organs; (Observing the zones of Five Colors allows one to examine the Five Zang and Six Fu organs. This is point twenty-six.) observing the location of pain, left and right, above and below; (Observing the Five Colors reveals where pain exists in the Zang and Fu organs, above and below, left and right. This is point twenty-seven.) knowing cold and warmth, and which meridian is involved; (Knowing that the Twelve Meridians have specific dominions over cold and warmth. This is point twenty-eight.) examining the cold/warmth and slippery/rough texture of the Chi skin, knowing the patient's suffering; (This means being able to examine the skin of the Chi area. This is point twenty-nine. [Ping An]: In *Ling Shu*, "Chi" is written as "Skin" (Pi Fu).) the Diaphragm has upper and lower parts, knowing where Qi resides; (Grain enters the Stomach, Clear Qi ascends to the Lungs, thus residing above the Diaphragm; Turbid Qi remains in the Stomach, thus residing below the Diaphragm. This is point thirty. [Ping An]: In *Ling Shu*, "Ge" is written as "Ge" (Diaphragm), and there is an additional character after "Zhi". *Jia Yi Jing* reads "Zhi Qi Zhi Suo".) First mastering the method: sparse and deep retention allows for slow manipulation; (As a method of tonification, sparse and deep retention involves slowly moving the needle. This is point thirty-one. [Ping An]: In *Ling Shu*, "Xi" is written as "Xi" (Sparse). *Jia Yi Jing* reads "Bu Er Zhuo Zhi", with a note saying: "*Tai Su* reads 'Xi Er Shu Zhi'." *Ling Shu* and *Jia Yi Jing* have the character "Ru" (Enter) after "Xu" (Slow).) For great heat in the upper part, push and direct it downward; for heat rising from below, guide and remove it; observing previous conditions, always select points first; (Observe the upper and lower aspects of pathological heat, sedate and remove it. This is point thirty-two.) For great cold on the exterior, retain and tonify; for cold entering the interior, sedate via the He-Sea points; (If cold is in the skin, retain the needle to generate heat under the needle; if cold enters the bone marrow, retaining the needle to generate heat can also expel cold and heat Qi. This is point thirty-three.) Where needles cannot act, moxibustion is suitable; (Depressed pulses indicate suitability for moxibustion, not needling. This is point thirty-four. [Ping An]: In *Ling Shu* and *Jia Yi Jing*, "Huo" (Fire) is written as "Jiu" (Moxibustion).) For insufficiency of Upper Qi, push and elevate it; for insufficiency of Lower Qi, accumulate and follow it; (Insufficiency of Upper Qi refers to little Qi in the Danzhong, which can be pushed and tonified to become abundant. Yang means abundance. Insufficiency of Lower Qi refers to little Moving Qi between the kidneys, where Qi can be tonified and gathered. Ji means gather. Cong means follow/comply. This is point thirty-five.) When both Yin and Yang are deficient, moxibustion is naturally indicated; for Jue cold with severe chill, depression at the bone margins, cold exceeding the knees, at Xia Ling (Lower Ridge) and Sanli, where Yin collaterals pass, stagnation occurs, cold enters internally, push and move it; for depressed meridians, moxibustion is immediately indicated; (Strong Fire Qi can tonify both deficiencies. This is point thirty-six. [Ping An]: In *Ling Shu*, "Jing Xian Xia Huo Ji Dang Zhi" is written as "Jing Xian Xia Zhe Huo Ze Dang Zhi"; in *Jia Yi Jing*, it is written as "Jing Xian Xia Zhe Ji Huo Dang Zhi".) For knotted and tight collaterals, moxibustion treats them; (Knotted and tight collateral vessels indicate Cold Blood, thus requiring fire therapy. This is point thirty-seven. [Ping An]: In *Ling Shu*, "Jin" (Tight) is written as "Xia" (Below), and "Huo Zhi Suo Zhi" is written as "Huo Suo Zhi Zhi". The character "Gong" (Attack) in the note is missing in Yuan edition.) When the location of suffering is unknown, below the Two Qiao vessels, for men take Yang and for women take Yin, which is forbidden by skilled practitioners; the discussion on needles concludes; (For diseases causing unknown pain, one can select points below the Yin and Yang Qiao vessels. Below the Two Qiao, for men select Yin Qiao, for women select Yang Qiao; this treats diseases of unknown pain. However, regarding the Yin and Yang Qiao vessels themselves, they should not be selected in this manner. This is point thirty-eight. [Ping An]: In *Ling Shu*, "Nan Yang Nu Yin" is written as "Nan Yin Nu Yang".) The practice of using needles must have rules: look up to the Heavenly Light, look down to monitor the Eight Rectitudes, to ward off strange evils; (Fu means learning. Learning needle techniques requires modeling oneself on the light of the sun, moon, and stars above, and monitoring the regular winds of the eight solar terms below, to eliminate strange evils. This is point thirty-nine.) Observe the common people, examine deficiency and excess, do not violate their pathogenic factors. This is the Dew of Heaven; encountering the Void of the Year, if rescue fails, one suffers misfortune instead. Therefore, it is said that one must know the Heavenly Taboos to discuss the meaning of needles; (Letting the people avoid the taboos of Deficiency/Excess pathogens and the Yearly Dew ensures understanding the essence of needling. Tian Lu refers to the empty winds and rain/wind of the Eight Rectitudes of the year. This is point forty. [Ping An]: In *Ling Shu*, "Shi Tian Zhi Lu" has the character "De" above "Tian", and "Fu Sheng" is written as "Bu Sheng".) Model after the ancients, verify with the future, observe the profound and hidden, connect with the infinite; what crude physicians do not see, skilled practitioners value; formless, yet like a spirit; (Model after the actions of sages of old, anticipate the gains and losses of the future, inspect the present right and wrong, and observe the subtle and hidden Dao, thereby connecting with infinite principles. What is obtained is correct, unlike crude physicians who rely on intuition and only see form, not Dao. It is like a talented person guided by spirits, uniquely valuing what is precious, resembling the truth. This is point forty-one.) When Pathogenic Qi invades the person, Xu moves the form; when Zheng (Regular) Pathogenic Qi invades, it is slight, first appearing in the complexion, unknown to the body, seeming to exist and not exist, having form and formlessness, whose essence is unknown; (Xu refers to ditches, i.e., Cou Li (interstices). refers to water flowing backward, i.e., pathogenic Qi entering Cou Li. When Eight Rectitude empty pathogenic Qi enters Cou Li, chills arise from hair follicles, moving the form. Zheng Pathogenic Qi arises when the body is hungry or exerted, sweat opens Cou Li, and weak wind invades; it is slight and hard to know, its essence unseen. This is point forty-two. [Ping An]: In *Ling Shu*, "Xu " is written as "Sa Xi", "Bu Zhi Yu Shen" is written as "Bu Zhi Yu Qi Shen", "Ruo Wu" has "Ruo You" above it, and "Qi Jing" is written as "Qi Qing".) Therefore, superior physicians seize Qi, saving it at the sprout stage; inferior physicians guard against what is already formed, thereby ruining the form; (When pathogenic Qi first lodges, the disease not yet manifested is called the sprout; superior physicians know this. When the disease takes form, inferior physicians know it. This is point forty-three.) Therefore, when physicians use needles, they know where Qi resides and guard its gateways; (Knowing the location of pathogenic Qi in the skin, vessels, flesh, sinews, and bones, guarding the empty acupoint gateways to treat it. This is point forty-four.) Being clear about the locations for regulating Qi, tonification and sedation, the intent to remove disease, and the points selected; (Being clear about where to regulate Qi and apply tonification/sedation: here tonify, there sedate, acting without recklessness. This is point forty-five.) Sedation must use the Round Method: press and rotate; ([Ping An]: In *Jia Yi Jing*, "Yuan" (Round) is written as "Fang" (Square), with a note: "*Tai Su* reads 'Yuan'. Press and transmit in *Ling Shu* and *Jia Yi Jing* is written as 'Press and turn'.) Then Qi flows, insert quickly and withdraw slowly, so pathogenic Qi exits; extend and welcome it, widen the aperture, Qi exits swiftly. Tonification must use the Square Method; ([Ping An]: In *Jia Yi Jing*, "Fang" (Square) is written as "Yuan" (Round), with a note: "*Tai Su* reads 'Fang'.) draw the skin outward, aligning with the gateway, pull the pivot with the left hand, push the skin with the right, rotate slightly and push slowly; must be upright and correct, calm and quiet, firm-hearted without relaxation, desire slight retention, let Qi descend then withdraw quickly, push the skin, cover the outer gate, so True Qi remains; (Yuan is called Gui (Compass), modeling Heaven and moving, draining Qi. Fang is called Ju (Square Ruler), modeling Earth and still, tonifying Qi. Shu refers to needle movement. Sedation uses Fang, Tonification uses Yuan; this comes from *Su Wen*, while this is the Round-Square method of *Jiu Juan*. Within the divine spirit, regulating Qi changes differently. This is point forty-six.) The essence of using needles is never forgetting to nourish Shen (Spirit). (The Way of needling: below to treat disease, above to nourish Shen. Nourishing Shen leads to long life and clear vision; this is the great intent of the Great Sage. This is point forty-seven. The above forty-seven sections are the general summary of Nei Jing. Huang Di received them from Qi Bo, hence he recites them to review what he has heard. [Ping An]: In *Ling Shu*, "Yang Shen" is written as "Qi Shen". The note says "Yue" in Yuan edition is "Ming". According to *Shuo Wen*, Yue means examine. *Bo Ya* says Yue means count. Also, *Han Shu · Wen Di Ji* says "Yue Tian Xia Zhi Yi Li Duo Yi". Note: Yue means experience/pass through. This is also acceptable.)

Lei Gong asked Huang Di: *Zhen Lun* (Discussion on Needles) says: Transmit only to those who are suitable; do not speak to those who are not. How does one know who is suitable? Huang Di said: Each person receives their role based on their abilities, thus they can clarify matters. Lei Gong said: I wish to hear about Gong Neng (Functions of Abilities). (Humans receive destiny from Heaven, each with different natures. Since natures differ, abilities differ. Assessing ability to assign roles ensures appropriate action. Thus, through question and answer, we communicate this virtue. [Ping An]: The character "De" (Virtue) in the note is written as "Dao" (Way) in Yuan edition.)

Huang Di said: Those with keen eyesight can be used to observe. (Human abilities come in eight types. Observing Five Color changes on the face to know good or bad is the first type: the Bright-eyed person. [Ping An]: In *Ling Shu*, "Ye" is written as "Se" (Color).) Those with keen hearing can be used to listen to sounds. (Listening to the Five Sounds of patients to know auspiciousness or inauspiciousness is the second type: the Sharp-eared person.) Those who are quick-witted and articulate can be used to disseminate theories and teach others; (Those with quick comprehension and agile speech can explain things to awaken others. This is the third type: the Wise-and-eloquent person. [Ping An]: In *Ling Shu*, "Jie Ji Ci Gei Zhe" is written as "Jie Ji Ci Yu Zhe", and "Ke Shi Chuan Lun Er Yu Yu Ren" is written as "Ke Shi Chuan Lun Yu".) Those who are calm, skillful-handed, and careful-minded can perform acupuncture and moxibustion, regulate Blood and Qi, adjust逆行 and順行, and observe Yin and Yang while applying various methods. (Clear spirit and bright nature imply calmness. Actions suit appropriateness; skillful hands perceive subtleties, implying carefulness. This is the fourth type: The Calm-and-Wise person. [Ping An]: In *Ling Shu*, "Xu Er" (Slow and) precedes "An Jing" (Calm).) Those with flexible joints, soft sinews, and a harmonious, balanced mind can practice Daoyin and Qi circulation. (Body has flexible joints and soft sinews; mind is harmonious and balanced. This is the fifth type: The Flexible-and-Soft person. For such people, Daoyin makes sinews and bones easily supple, and Qi circulation makes Qi easily harmonious.) Those with harsh words and contemptuous attitudes can perform spittle-magic for abscesses and chanting for diseases. (Heart full of jealousy and poison, speech prone to belittling others; possessing these two evils, others fear them, so they can perform spittle and chanting. This is the sixth type: The Harsh-tongued person. [Ping An]: In *Ling Shu*, "Zhu" (Chant) is written as "Zhou" (Curse).) Those with hard nails and poisonous hands, who cause harm easily in their work, can massage accumulations and suppress bi-syndrome. (Hard nails and poisonous hands make them prone to injuring objects/people upon contact. This is the seventh type: The Hard-handed person.) Utilize each person's ability, then methods can be implemented, and their names will be distinguished; if unsuitable persons are chosen, success cannot be achieved, and the teacher's reputation will not spread. Therefore, it is said: Transmit only to those who are suitable; do not teach those who are not. This is what is meant. (Use each person's ability appropriately, hence "obtaining the right person." If the right person is not obtained, the Dao cannot be transmitted. [Ping An]: In *Ling Shu*, "Zhang" (Distinguish) is written as "Zhang" (Manifest), implying the presence of "Ye" (Also).) Those with poisonous hands can be tested by pressing on turtles. Place a turtle under a vessel and press on top; after fifty days, the turtle dies. Those with sweet/gentle hands can revive it as before. (Poisonous hands pressing on the vessel kill the turtle; gentle hands pressing revive it. One can only utilize aptitude, not necessarily understand why. This is the eighth type: The Gentle-handed person. [Ping An]: In *Ling Shu*, there is no "Zhi" (Of) after "Qi Xia" (Under Vessel), and "Ru Gu" (As Before) has "Ye" (Also) after it.)