平按∶此篇自篇首至神无营于众物，见《素问》卷八第二十五《宝命全角论》篇，又见《甲乙》
卷五第四。
自黄帝曰愿问禁数至逆之有咎，见《素问》卷十四第五十二《刺禁论》篇，《甲乙》同上。
自黄帝曰愿闻九针虚实之道至四方各作解，见《素问》卷十四第五十四《针解》篇，又见《甲乙》
卷五第四及卷五第二，惟意是而编次不同。自黄帝问岐伯曰有病颈痈者至末，见《素问》卷十三第
四十六《病能论》篇，又见《甲乙经》卷十一第九。
黄帝问岐伯曰∶天覆地载，万物悉备，莫贵于人，人以天地之气生，四时之法成，君王众庶，
尽欲全角。形之所疾，莫知其情，留淫日深，着于骨髓，心私患之，余欲以针除其疾病，为之奈何？
（天地之间，人最为贵，人君众庶，莫不宝身。然不知病之脆微，留连骨髓，故请疗之方也。平按∶
所疾《素问》作疾病，患作虑。新校正云∶《太素》虑作患。）岐伯曰∶夫盐之味咸者，其气令器
津泄；弦绝者，其音嘶败；木陈者，其叶落发；病深者，其声哕。（言欲识病征者，须知其候。
盐之在于器中，津泄于外，见津而知盐之有咸也。声嘶，知琴瑟之弦将绝。叶落者，知陈木之已
蠹。举此三物衰坏之征，以比声哕识病深之候也。平按∶木陈者其叶落发《素问》作木敷者其叶发，
新校正引《太素》亦作木陈者其叶落，王履《溯洄集》所引木陈二句，亦无发字。注两征字《素问》
新校正引杨注均作微，袁刻同。津下《素问》新校正所引杨注有液字。叶落下者知二字袁刻误作
如。）人有此三者，是谓坏腑，毒药毋婴治，短针毋取，此皆绝皮伤肉，
血气争异。（人有声哕同三譬者，谓是腑坏之候也。腑者中腑，谓五脏也。坏者，则声哕也。中
腑坏者，病之深也。其病既深，故针药不能取也，以其皮肉血气各不相得故也。平按∶《素问》
治上无婴字，争异作争黑，新校正云∶“详岐伯之对与黄帝所问不相当。”因引《太素》自夫盐
之味至血气争异一段，谓《太素》与此经只三字不同，而注意大异。复引杨注自言欲知病征者至
各不相得故也，谓杨氏注义与黄帝上下问答义相贯穿，王氏解盐咸器津，义虽渊微，至于注弦绝
音嘶，木敷叶发，殊不与帝问相协，不若杨义之得多也。）黄帝曰∶余念其病，心为之乱惑，反
甚其病，不可更代，百姓闻之为残贼，为之奈何？（余念微病淫留至深，众庶不知，遂着骨髓。
余痛其心，反甚于病，不能去已，故曰不可更代。百姓闻此积微成大坏腑之言，莫不以为残贼之
深，欲知为之奈何也。平按∶余念其病《素问》作余念其痛。）岐伯曰∶夫人生于地，悬命于天，
天地合气，命之曰人。人能应四时者，天地为之父母。（天与之气，地与之形，二气合之为人也。
故形从地生，命从天与。是以人应四时，天地以为父母也。）荷主万物者，谓之天子。（天地所
贵者人，人之所归者圣，唯圣荷物，故号曰天子也。平按∶荷主二字《素问》作知。）天有阴阳，
人有十二节；（此言天子所知，凡有二合四能。天有十二时，分为阴阳，子午之左为阳，子午之
右为阴，人之左手足六大节为阳，右手足六大节为阴，此为一合也。）天有寒暑，人有虚实。（十
二爻寒暑之气，十一月阳气渐息，阴气渐消；至四月阳气在盈，阴气正虚；至五月阴气渐息，阳
气渐消；至十月阴气在盈，阳气正虚。阴阳即为寒暑者也，盈虚以为虚实者也。人亦如之，消息
盈虚，有虚有实，为二合也。）能经天地阴阳之化者，不失四时；（天地合气，命之曰人，故能
知天地阴阳变化，理与四时合契，此一能也。）能知十二节之理
者，圣智不能欺；（知人阴阳十二节气与十二时同，循之而动，不可得失，虽有圣智，不能加也。
欺，加也。此二能也。平按∶《素问》知上无能字，欺下有也字。）能存八动之变者，五胜更立；
（八动，八节之气也。八节之气，合金木水火土五行之气，更废更立，血气亦然，此三能也。）能
达虚实之数者，独出独入， 吟至微，秋毫在目。（能达寒暑之气虚实相移者，则寿蔽天地，能
独出死地，独入长生。其言也， 吟至真微妙之道；其智也，目察秋毫深细之理。此四能也。 ，
音去，即露齿出气。平按∶《素问》新校正引杨注云∶“ 谓露齿出气。”与此同。）黄帝曰∶
人生有形，不离阴阳，（万物负阴抱阳，冲气以为和，万物尽从三气而生，故人之形不离阴阳也。）
天地合气，别为九野，分为四时，月有小大，日有短长，万物并至，不可胜量，虚实 吟，敢问
其方？（从道生一，谓之朴也。一分为二，谓天地也。从二生三，谓阴阳和气也。从三以生万物，
分为九野四时日月乃至万物。一一诸物皆为阴阳气之所至，故所至处不可胜量。不可量物并有虚
虚实实之谈，请言其道。方，道也。）岐伯曰∶木得金而伐，火得水而灭，土得水而达，万物尽然，
不可胜竭。（言阴阳相分，五行相克，还复相资。如金以克木，水以克火，土以克水，始土克水，
得水通易，余四时皆然，并以所克为资，万物皆尔也。平按∶土得水而达，《素问》水作木。而
达下《素问》有金得火而缺，水得土而绝二句。）故针有悬布天下者五也，（故针等利人之道，
凡有五利也。）黔首共饮食，莫知之也。（黔，黑也，渠廉反。人之首黑，故名黔首也。饮食，服
用也。黔首服用此道，然不能得其意也。平按∶饮食《素问》作余食，新校正云∶“按全元起本
余食作饱食，注云∶愚人不解阴阳，不知针之妙，饱食终日，莫能知其妙益。又《太素》作饮食，
杨上善云∶黔首服用此道，然不能得其意。”）一曰
治神，（存生之道，知此五者以为摄养，可得长生也。魂神意魄志，以神为主，故皆名神。欲为
针者，先须理神也。故人无悲哀动中，则魂不伤，肝得无病，秋无难也；无怵惕思虑，则神不伤，
心得无病，冬无难也；无愁忧不解，则意不伤，脾得无病，春无难也；无喜乐不极，则魄不伤，
肺得无病，夏无难也；无盛怒者，则志不伤，肾得无病，季夏无难也。是以五过不起于心，则神
清性明，五神各安其脏，则寿近遐算，此则针布理神之旨也，乃是崆峒广成子之道也。平按∶注
先须理神也《素问》新校正引此注作先须治神。各安其脏，其字原抄作甚，根据新校正所引作其。
寿近遐算新校正所引作寿延遐算。）二曰治养身，（饮食男女，节之以限，风寒暑湿，摄之以时，
有异单豹岩穴之害，即内养身也；实恕慈以爱人，和尘劳而不迹，有殊张毅高门之伤，即外养身
也。内外之养周备，则不求生而久生，无期寿而寿长也，此则针布养身之极也。玄元皇帝曰∶太
上养神，其次养形。斯之谓也。平按∶养身，《素问》新校正云∶“《太素》身作形。”此仍作
身。注岩穴新校正所引作外雕，恕慈作慈恕，养身身字均作形，寿长作长寿。又按注单豹、张毅
事见《淮南子·人间训》。）三曰知毒药药为真，（药有三种∶上药养神，中药养性，下药疗病。
此经宗旨养神养性，唯去怵惕之虑、嗜欲之劳，其生自寿，不必假于针药者也。有病生中无出毒
药以为真恶，故须知之。平按∶《素问》药字不重。）四曰制HT 石大小，（东方滨海水旁，人食盐
鱼，多病痈肿，故制HT 石大小，用破痈也。平按∶《素问》HT 作砭。）五曰知输脏血气之诊。（输，
为三百六十五穴者也。脏，谓五脏血气。诊，谓经络脉诊候也。平按∶《素问》输作腑。）五法
俱立，各有所先。（此五法各有所长，故用之各有所先也。）今末世之刺，虚者实之，满者泄之，
此
皆众工所共知之。（粗工守形，实者泻之，虚者补之，斯乃众人所知，不以为贵也。平按∶《素问》
泄作泄，知之作知也。）若夫法天则地，随应而动者，知之者若响，随之者若影，（刺虚实之道，
法天地以应万物，若附应声，如影随形，得其妙，得其机，应虚实而行补泻也。平按∶《素问》、
《甲乙》动下无者字，知作和。）道无鬼神，独往独来。（应天地之动者，谓之道也。有道者其
鬼不神，故与道往来，无假于鬼神也。平按∶独往独来《素问》、《甲乙》作独来独往。）黄帝
曰∶愿闻其道。岐伯曰∶凡刺之真，必先治神，五脏已定，九候已备，乃缓存针。（凡得针真意
者，必先自理五神，五神既理，五脏血气安定，九候已备于心，乃可存心针道，补泻虚实。平按∶
九候已备《甲乙》作九候已明。乃缓存针《素问》作后乃存针，《甲乙》同。）众脉弗见，众凶弗
闻，外内相得，毋以形先，（病患众病脉候不见于内，诸病声候不闻于外，内外相得为真，不唯
形之善恶为候也。平按∶弗见《素问》作不见，《甲乙》作所见，弗闻《甲乙》作所闻。）可
往来，乃施于人。（ ，五骨反，动也。先知内外相得之理，动而往来，乃可施人也。平按∶
《素问》、《甲乙》作玩。）人有虚实，五虚勿近，五实勿远，（五，谓皮肉脉筋骨也。此五皆
虚，勿近泻之；此五皆实，勿远而不泻。平按∶人有虚实《甲乙》作虚实之要。）至其当发，间
不容 ，（至其气至机发，不容于 目也，容于 目即失机，不得虚实之中。 音舜。平按∶
《素问》、《甲乙》作 ，新校正云∶“《甲乙》 作暄，全元起本及《太素》作 。”）手动
若务，针耀而 ，（手转针时，专心一务。平按∶ 《素问》、《甲乙》作匀。）静意视义，观
适之变，（可以静意，无劳于众物也。视其义利，观其适当，知气之行变动者也。）是谓冥冥，
莫知其形，（此机微者，乃是HT 冥众妙之道，浅识不
知也。）见其乌乌，见其稷稷，从见其飞，不见其杂，（乌乌稷稷，凤凰雄雌声也。凤凰群杂而
飞，雄雌相和，不见其杂。有观凤者，别其声殊，辨其形异，故曰不杂。譬善用针者，妙见针下
气之虚实，了然不乱也。平按∶乌乌袁刻误作鸟鸟。杂《素问》、《甲乙》作谁。）伏如横弩，起
如发机。（如横弩者，比其智达妙术也。起如机者，比行之得中。平按∶起如《甲乙》作起若。）
黄帝曰∶何如而虚，何如而实？岐伯曰∶刺虚者须其实也，刺实者须其虚也，（虚为病者，补之
须实；实为病者，泻之须虚也。）终气以至，慎守勿失，（得气补泻，终时慎之，勿使过与不及也。
平按∶终《素问》、《甲乙》作经。）深浅在志，（志，记也。计针下深浅，可记之，不得有失。
深浅有失，更增其病，故须记。）远近若一，（使之得中，不可过与不及，故曰若一也。）形如
临深渊，手如握虎，神无营于众物。（行针专务，设二喻以比之∶一如临深渊，更营异物，必有
颠坠之祸；亦如握虎不坚，定招自伤之害。故行针调气，不可不用心也。平按∶《素问》、《甲乙》
无形字。）
黄帝曰∶愿闻禁数。岐伯曰∶脏有要害，不可不察，（五脏之气所在，须知针之为害至要，故
欲察而识之。）肝生于左，（肝者为木在春，故气生左。）肺藏于右，（肺者为金在秋，故气藏
右也。肝为少阳，阳长之始，故曰生也。肺为少阴，阴藏之初，故曰藏也。平按∶注生也藏也《素
问》新校正所引杨注无两“也”字。）心部于表，（心者为火在夏，居于太阳，最上故为表。）
肾治于里，（肾者为水在冬，居于太阴，最下故为里也。心为五脏部主，故得称部。肾间动气，内
理五脏，故曰里也。平按∶注内理五脏，《素问》新校正所引杨注理作治，故曰里也，里作治。）
脾为之使，（脾者为土，王四季。脾行谷气以资四脏，故为之使也。）胃为之市。（胃为脾腑也。
胃贮五谷，授气与
脾，以资四脏，故为市也。）膈肓之上，中有父母，（心下膈上谓肓。心为阳，父也。肺为阴，
母也。肺主于气，心主于血，共营卫于身，故为父母也。平按∶注谓肓，《素问》新校正所引杨
注作为肓。）七节之旁，中有志心，（脊有三七二十一节，肾在下七节之旁。肾神曰志，五脏之
灵皆名为神，神之所以任物，得名为心，故志心者，肾之神也。平按∶志心《素问》作小心，新
校正云∶“《太素》作志心。”注“五脏之灵皆名为神，神之所以任物，得名为心”，袁刻脱此
十八字。“物，得名为心，故志心者，肾之神也”十三字，新校正所引作“得名为志者，心之神
也”九字。）顺之有福，逆之有咎。（人之上顺血气，下顺志心，有长生之福；逆之，有入死地之
祸也。平按∶顺《素问》作从。）
黄帝曰∶愿闻九针之解，虚实之道。（请解九针应于九数虚实之道也。）岐伯曰∶刺虚则实
之者，针下热也。（刺寒虚者，得针下热，则为实和也。平按∶热也下《素问》有气实乃热也五字。）
满而泄之者，针下寒也。（刺热实者，得针下寒，则为虚和也。平按∶寒也下《素问》有气虚乃寒
【平按】本篇从篇首至“神无营于众物”，见于《素问》卷八第二十五《宝命全角论》篇，又见于《甲乙经》卷五第四。
从“黄帝曰愿问禁数”至“逆之有咎”，见于《素问》卷十四第五十二《刺禁论》篇，《甲乙经》同上。
从“黄帝曰愿闻九针虚实之道”至“四方各作解”，见于《素问》卷十四第五十四《针解》篇，又见于《甲乙经》卷五第四及卷五第二，只是编排次序不同。从“黄帝问岐伯曰有病颈痈者”至末尾，见于《素问》卷十三第四十六《病能论》篇，又见于《甲乙经》卷十一第九。
黄帝问岐伯说：天覆盖在上，地承载在下，万物都具备了，没有比人更珍贵的了。人依靠天地之气而生，遵循四时的规律而成长。无论是君王还是百姓，都想保全身体。然而对于形体所患的疾病，人们不知道其情状，病邪滞留浸淫日久，深入骨髓，我心里私下为此担忧。我想用针刺来去除他们的疾病，该怎么办呢？（天地之间，人最为尊贵，君主和百姓，无不珍重自身。然而不知病的细微脆弱之处，病邪流连于骨髓，所以请教治疗的方法。【平按】：《素问》中“所疾”写作“疾病”，“患”写作“虑”。新校正说：《太素》中“虑”写作“患”。）
岐伯回答说：盐的味道咸的，它的气息会让容器渗出津液；琴弦断绝，它的声音就会嘶哑败坏；树木陈旧腐朽，它的叶子就会脱落；病情深重的，患者会出现呃逆（打嗝）的症状。（意思是想要识别病征的人，必须知道这些征兆。盐在容器中，津液渗出于外，看到津液就知道盐是咸的。声音嘶哑，就知道琴瑟的弦将要断绝。叶子脱落，就知道陈旧的树木已经蛀空。列举这三种事物衰坏的征兆，用来比喻通过呃逆声来识别病情深重的候象。）人有这三种情况，这就叫做脏腑败坏，毒药不能轻易干预治疗，短针也不能取用，因为这都会损伤皮肤肌肉，导致血气混乱冲突。（人有呃逆同上述三个比喻的情况，这就叫做腑脏败坏的候象。腑指的是中腑，即五脏。败坏，指的就是呃逆这种症状。中腑败坏，说明病已经很深了。既然病已深入，所以针药都不能奏效，因为皮肉血气各自不相协调的缘故。【平按】：《素问》中“治”上无“婴”字，“争异”写作“争黑”。新校正说：“详细考察岐伯的回答与黄帝所问并不相当。”于是引用《太素》从“夫盐之味”到“血气争异”的一段话，说《太素》与此经文只有三个字不同，但意义大不相同。又引用杨注自己说的“欲知病征者”到“各不相得故也”，说杨氏的注解义理与黄帝上下问答的意义相贯通，王氏解释盐咸器津，义理虽然深远微妙，至于解释弦绝音嘶、木敷叶发，却特别不与帝问相契合，不如杨义的收获多。）
黄帝说：我挂念他的病，心里因此感到混乱迷惑，反而使病情加重，无法再更换医生，百姓听到这种情况会认为是残害贼伤，该怎么办呢？（我挂念微小的病邪浸淫留滞至深处，百姓不知道，于是附着于骨髓。我痛心于心，反而比病本身更严重，不能去除它，所以说不可更换医生。百姓听到这种积微成著导致脏腑大坏的话，都认为这是残害之深，想知道该怎么办。【平按】：《素问》中“余念其病”写作“余念其痛”。）
岐伯回答说：人生于大地，命运悬系于上天，天地之气相合，就称为人。人能顺应四时变化，天地就是他的父母。（天赋予人气，地赋予人形，二气结合而成为人。所以形从地生，命由天授。因此人应合四时，天地被视为父母。）承担主宰万物责任的，称为天子。（天地所珍贵的是人，人所归附的是圣人，只有圣人能负载万物，所以号称天子。【平按】：“荷主”二字在《素问》中写作“知”。）
天有阴阳，人有十二节（关节）；（这说的是天子所知道的，总共有两合四能。天有十二时辰，分为阴阳，子午左侧为阳，子午右侧为阴，人的左手足六大关节为阳，右手足六大关节为阴，这是一合。）天有寒暑，人有虚实。（十二爻代表的寒暑之气，十一月阳气逐渐生长，阴气逐渐消退；到四月阳气充盈，阴气正虚；到五月阴气逐渐生长，阳气逐渐消退；到十月阴气充盈，阳气正虚。阴阳就是寒暑，盈虚就是虚实。人也像这样，消长盈虚，有虚有实，这是二合。）能掌握天地阴阳变化规律的，不会违背四时；（天地之气相合，就称为人，所以能知晓天地阴阳的变化，道理与四时相契合，这是一能。）能懂得十二节道理的，连圣智也不能欺骗他；（知道人体阴阳十二节气与十二时辰相同，遵循它行动，就不会有得失，即使有圣智，也不能加以凌驾。欺，意为凌驾。这是二能。【平按】：《素问》中“知”上无“能”字，“欺”下有“也”字。）能保存八动变化的，五行更替建立；（八动，指八节的气候。八节的气候，包含金木水火土五行之气，更替废立，血气也是如此，这是三能。）能通达虚实数理的，能独自出入，吟咏至极微妙的境界，如同观察秋毫般细致。（能通达寒暑之气虚实转移的，就能寿命终结于天地之间，能独自走出死地，独自进入长生之境。他的言语，吟咏最真实微妙的道理；他的智慧，目光能洞察秋毫般深细的道理。这是四能。 ，音去，即露齿出气。【平按】：《素问》新校正引用的杨注说：“ 是指露齿出气。”与此相同。）
黄帝说：人生就有形体，离不开阴阳，（万物背负阴怀抱阳，冲气以为和谐，万物都从三气中产生，所以人的形体离不开阴阳。）天地之气相合，分别成为九野，分为四季，月亮有小月大月，日子有短有长，万物并至，不可胜数，虚实 ，敢问其中的方法？（从道生一，称为朴。一分二，称为天地。从二生三，称为阴阳和气。从三生万物，分为九野四季日月乃至万物。一一诸物都是阴阳气所到达的地方，所以到达之处不可胜数。不可胜数的物体并有虚实之谈，请说说其中的道理。方，即道。）
岐伯回答说：木遇到金就被砍伐，火遇到水就熄灭，土遇到水就通达，万物都是这样，不可穷尽。（意思是阴阳相互区分，五行相互克制，却又互相资助。比如金克木，水克火，土克水，起初土克水，得到水通易，其余四季都如此，都以被克者为资助，万物都是这样。【平按】：《素问》中“土得水而达”的“水”写作“木”。而在“达”下《素问》还有“金得火而缺，水得土而绝”两句。）
所以针刺有利天下者的五条原则：（所以针刺等利于人的道理，总共有五种利益。）百姓共同饮食服用，却不知道其中的奥妙。（黔，黑色，渠廉反切。人的头黑，所以叫黔首。饮食，指服用。黔首服用这个道理，然而不能理解其中的意旨。【平按】：《素问》中“饮食”写作“余食”。新校正说：“按全元起本‘余食’写作‘饱食’，注解说：愚人不懂阴阳，不知针刺的精妙，饱食终日，不能知道它的妙处益处。另外《太素》写作‘饮食’，杨上善说：黔首服用这个道理，然而不能理解其中的意旨。”）
第一是治神，（保养生命之道，知道这五点作为摄养，可以得到长生。魂神意魄志，以神为主，所以都名为神。想要行针的人，必须先调理精神。所以人如果没有悲哀触动内心，魂就不受伤，肝就没有病，秋天就没有困难；如果没有恐惧思虑，神就不受伤，心就没有病，冬天就没有困难；如果没有忧愁不解，意就不受伤，脾就没有病，春天就没有困难；如果没有喜乐过度，魄就不受伤，肺就没有病，夏天就没有困难；如果没有大怒，志就不受伤，肾就没有病，季夏就没有困难。所以五种过失不在心中升起，那么神清气明，五神各自安守其脏，那么寿命接近长久计算，这就是针刺分布调理精神的宗旨，也就是崆峒广成子的道。【平按】：注中“先须理神也”在《素问》新校正引用的注中写作“先须治神”。各安其脏，原抄本“其”字写作“甚”，根据新校正引用改为“其”。寿近遐算新校正引用作“寿延遐算”。）
第二是治养身，（饮食男女，用限度来节制；风寒暑湿，按时令来摄养，不同于单豹在山岩洞穴中的危害，这就是内养身；实在宽恕慈爱以爱人，和光同尘而不显露踪迹，不同于张毅在高门大户中的伤害，这就是外养身。内外养护周全，那么不追求长寿而自然长寿，不期待寿命而寿命延长，这就是针刺分布养护身体的极致。玄元皇帝说：太上养神，其次养形。说的就是这个。【平按】：养身，《素问》新校正说：“《太素》中‘身’写作‘形’。”这里仍作“身”。注中岩穴新校正引用作“外雕”，恕慈作“慈恕”，养身“身”字均作“形”，寿长作“长寿”。另外按注中单豹、张毅的事迹见于《淮南子·人间训》。）
第三是知毒药药为真，（药有三种：上药养神，中药养性，下药疗病。此经的宗旨是养神养性，只要去除恐惧思虑、嗜欲的劳累，生命自然长寿，不必借助于针药。如果有病生于体内，没有出毒药作为真恶，所以要知晓它们。【平按】：《素问》中“药”字不重复。）
第四是制砭石大小，（东方滨海水旁，人吃盐鱼，多生痈肿，所以制作砭石的大小，用来破除痈肿。【平按】：《素问》中“ ”写作“砭”。）
第五是知输脏血气之诊。（输，指三百六十五个穴位。脏，指五脏血气。诊，指经络脉诊候。【平按】：《素问》中“输”写作“腑”。）
五法都确立，各有侧重。（这五法各有长处，所以使用各有先后。）如今末世的针刺，虚证用实证的方法（误补），满实证用泻法，这些都是普通工匠所共知的。（粗工拘泥于形体，实证用泻法，虚证用补法，这是众人所知道的，不以为贵。【平按】：《素问》中“泄”写作“泄”，“知之”写作“知也”。）至于效法天地，随应而动的，知道的人就像回声一样迅速，跟随的人就像影子一样紧密，（刺虚实之道，效法天地以应万物，如果附应声音，如影随形，得到其妙，得到其机，应虚实而行补泻。【平按】：《素问》、《甲乙经》中“动”下无“者”字，“知”写作“和”。）道没有鬼神，独往独来。（应天地之动的，称为道。有道的人，他的鬼不灵，所以与道往来，不需要借助鬼神。【平按】：独往独来在《素问》、《甲乙经》中写作“独来独往”。）
黄帝说：希望听您讲讲其中的道理。岐伯说：凡针刺的真谛，必须先治神，五脏气血已安定，九候脉象已具备，然后才存心于针道。（凡是得到针刺真意的人，必须先自理五神，五神既已调理，五脏血气安定，九候已在心中具备，才可以存心于针道，进行补泻虚实。【平按】：九候已备在《甲乙经》中写作“九候已明”。乃缓存针在《素问》中写作“后乃存针”，《甲乙经》相同。）
众脉不见，众凶不闻，内外相得，不以形体为先，（病患的各种病脉候象在内看不见，各种病声候象在外听不到，内外相得才是真，不只以形体的善恶为候象。【平按】：弗见在《素问》中写作“不见”，在《甲乙经》中写作“所见”，弗闻在《甲乙经》中写作“所闻”。）可以往来，然后施于人。（ ，五骨反切，动也。先知内外相得的道理，动而往来，然后可以施用于人。【平按】：《素问》、《甲乙经》中写作“玩”。）
人有虚实，五虚不要靠近（勿用泻法），五实不要远离（勿不泻），（五，指皮肉脉筋骨。这五者都虚，不要靠近用泻法；这五者都实，不要远离而不泻。【平按】：人有虚实在《甲乙经》中写作“虚实之要”。）到了该发针的时候，间隙不容眨眼，（到了气至机发的时刻，不容于眨眼，容于眨眼就失去时机，不得虚实之中。 音舜。【平按】：《素问》、《甲乙经》中写作“瞬”，新校正说：“《甲乙经》中 写作‘暄’，全元起本及《太素》中写作‘ ’。”）手动若务，针耀而匀，（手转针时，专心一务。【平按】： 在《素问》、《甲乙经》中写作“匀”。）静意视义，观适之变，（可以静心，不劳于众多事物。看它的义利，观察它的适当，知道气的运行变动。）这叫冥冥，没人知道它的形状，（这个机微者，乃是 冥众妙之道，浅识的人不知道。）看见那乌乌之声，看见那稷稷之形，随从看见它飞，不见其杂乱，（乌乌稷稷，是凤凰雄雌的声音。凤凰群杂而飞，雄雌相和，不见其杂乱。有观看凤凰的人，辨别它的声音特殊，分辨它的形态各异，所以说不杂乱。比喻善于用针的人，妙见针下气的虚实，了然不乱。【平按】：乌乌袁刻误作“鸟鸟”。杂在《素问》、《甲乙经》中写作“谁”。）伏如横弩，起如发机。（像横放的弩弓，比喻其智达妙术。起如发机，比喻行之得中。【平按】：起如在《甲乙经》中写作“起若”。）
黄帝说：怎样算是虚，怎样算是实？岐伯说：刺虚证必须使其实，刺实证必须使其虚，（虚为病者，补之必须使其实；实为病者，泻之必须使其虚。）终气以至，谨慎守护不要失误，（得气补泻，结束时谨慎对待，不要使过或不及。【平按】：终在《素问》、《甲乙经》中写作“经”。）深浅在心志，（志，记也。记录针下的深浅，可以记住它，不能有失误。深浅有失误，会增加病情，所以要记住。）远近若一，（使之得中，不可过或不及，所以叫若一。）形如临深渊，手如握虎，神无营于众物。（行针专务，设两个比喻来比拟：一如临深渊，如果经营异物，必有颠坠之祸；亦如握虎不坚，定招自伤之害。所以行针调气，不可不用心。【平按】：《素问》、《甲乙经》中无形字。）
黄帝说：希望听您讲讲禁忌的数量。岐伯说：脏有要害，不可不察，（五脏之气所在，须知针刺的危害至要，所以想察看并认识它。）肝生于左，（肝属木在春，所以气生于左。）肺藏于右，（肺属金在秋，所以气藏于右。肝为少阳，阳长之始，所以叫生。肺为少阴，阴藏之初，所以叫藏。【平按】：注中生也藏也在《素问》新校正引用的杨注中无两个“也”字。）心部于表，（心属火在夏，居于太阳，位置最上所以为表。）肾治于里，（肾属水在冬，居于太阴，位置最下所以为里。心为五脏部主，所以得称部。肾间动气，内理五脏，所以叫里。【平按】：注中内理五脏，《素问》新校正引用的杨注中“理”写作“治”，故曰里也，里写作“治”。）脾为之使，（脾属土，旺于四季。脾行谷气以资助四脏，所以称为使。）胃为之市。（胃是脾的腑。胃贮存五谷，授气给脾，以资助四脏，所以称为市。）膈肓之上，中有父母，（心下膈上谓肓。心为阳，父也。肺为阴，母也。肺主气，心主血，共同营卫于身，所以称为父母。【平按】：注中谓肓，《素问》新校正引用的杨注中“谓”作为“肓”。）七节之旁，中有志心，（脊有三七二十一节，肾在下七节之旁。肾神曰志，五脏之灵皆名为神，神之所以任物，得名为心，所以志心者，是肾之神。【平按】：志心在《素问》中写作“小心”，新校正说：“《太素》中写作‘志心’。”注中“五脏之灵皆名为神，神之所以任物，得名为心”，袁刻脱去这十八个字。“物，得名为心，故志心者，肾之神也”十三字，新校正引用作“得名为志者，心之神也”九字。）顺之有福，逆之有咎。（人之上顺血气，下顺志心，有长生之福；逆之，有入死地之祸。【平按】：顺在《素问》中写作“从”。）
黄帝说：希望听您讲解九针的原理，虚实之道。（请解释九针应于九数虚实之道。）岐伯说：刺虚则实之者，针下热也。（刺寒虚者，得针下热，则为实和。【平按】：热也下《素问》有“气实乃热也”五字。）满而泄之者，针下寒也。（刺热实者，得针下寒，则为虚和。【平按】：寒也下《素问》有“气虚乃寒”
[Ping An] This chapter, from the beginning to "Shen wu ying yu zhong wu" (The spirit does not engage with common things), is found in *Suwen* (Basic Questions), Volume 8, Chapter 25, "Baoming Quan Jiao Lun" (Treatise on Preserving Life and Completing the Body), and also in *Jiayi Jing* (Systematic Classic of Acupuncture and Moxibustion), Volume 5, Chapter 4.
From "Huangdi yue yuan wen jin shu" (Yellow Emperor said: I wish to ask about the number of contraindications) to "ni zhi you jiu" (reversing them will bring disaster), it is found in *Suwen*, Volume 14, Chapter 52, "Ci Jin Lun" (Treatise on Contraindications in Needling), and *Jiayi Jing* is the same.
From "Huangdi yue yuan wen jiu zhen xu shi zhi dao" (Yellow Emperor said: I wish to hear the way of deficiency and excess in the Nine Needles) to "si fang ge zuo jie" (each of the four directions makes its own explanation), it is found in *Suwen*, Volume 14, Chapter 54, "Zhen Jie" (Explanation of Needling), and also in *Jiayi Jing*, Volume 5, Chapters 4 and 2, only the arrangement order differs. From "Huangdi wen Qibo yue you bing jing yong zhe" (Yellow Emperor asked Qibo: There is a person suffering from a neck carbuncle) to the end, it is found in *Suwen*, Volume 13, Chapter 46, "Bing Neng Lun" (Treatise on Disease Capabilities), and also in *Jiayi Jing*, Volume 11, Chapter 9.
Yellow Emperor asked Qibo: Heaven covers above, Earth bears below, all things are complete, nothing is more precious than humans. Humans are born from the Qi of Heaven and Earth, and their formation follows the laws of the Four Seasons. Whether kings or commoners, all desire to preserve their bodies. However, regarding diseases of the form, people do not know their nature; if pathogenic factors linger and infiltrate deeply, attaching to the bone marrow, I worry privately about this. I wish to use acupuncture to remove their diseases; what should be done? (Between Heaven and Earth, humans are the most noble. Rulers and commoners all treasure their bodies. Yet they do not know the fragility and subtlety of diseases, which linger in the bone marrow. Thus, they ask for treatment methods. [Ping An]: In *Suwen*, "suo ji" is written as "ji bing", and "huan" is written as "lv". Xin Zhengjiao says: In *Taisu*, "lv" is written as "huan".)
Qibo replied: Salt that tastes salty emits an aura that causes moisture to seep from vessels; when a string breaks, its sound becomes hoarse and ruined; when wood is old and decayed, its leaves fall off; when disease is deep, the patient suffers from hiccups (Yue). (This means that those who wish to recognize disease signs must know these indicators. Salt in a vessel causes moisture to seep out externally; seeing the moisture indicates the saltiness of the salt. A hoarse voice indicates that the strings of a qin or se are about to break. Falling leaves indicate that old wood has been hollowed out by worms. Citing these three signs of deterioration in objects serves as a metaphor for recognizing deep disease through the sign of hiccups.) If a person exhibits these three conditions, it is called "Huai Fu" (Destruction of the Zang-Fu organs). Toxic drugs should not be used lightly for treatment, and short needles should not be employed, because this would damage the skin and flesh, causing blood and Qi to conflict chaotically. (If a person has hiccups similar to the three metaphors, it signifies the sign of Zang-Fu destruction. "Fu" here refers to the middle Fu, i.e., the Five Zang organs. "Huai" refers to the symptom of hiccups. Destruction of the middle Fu indicates deep disease. Since the disease is already deep, neither needles nor drugs can cure it, because the skin, flesh, blood, and Qi are no longer harmonious. [Ping An]: In *Suwen*, there is no "ying" character before "zhi", and "zheng yi" is written as "zheng hei". Xin Zhengjiao says: "Carefully examining Qibo's answer, it does not quite match Huangdi's question." Therefore, it quotes the passage from *Taisu* from "Fu yan zhi wei" to "Xue qi zheng yi", stating that *Taisu* differs from this classic by only three characters but has significantly different meanings. It further quotes Yang Shangshan's commentary from "Yu zhi bing zheng zhe" to "Ge bu xiang de gu ye", noting that Yang's interpretation aligns with the dialogue between Huangdi and Qibo. Wang's explanation of salt and vessel moisture is profound, but his explanations of broken strings/hoarse voices and decaying trees/falling leaves do not fit the Emperor's questions well, whereas Yang's insights are more valuable.)
Yellow Emperor said: I am concerned about his illness, my mind is confused and disturbed, which exacerbates the disease. It cannot be replaced by another doctor. When the common people hear of this, they consider it a cruel injury. What should be done? (I worry that minor pathogenic factors have infiltrated deeply into the bone marrow, which the common people do not understand. My distress over this is greater than the disease itself, and it cannot be removed, hence "cannot be replaced." When the common people hear that accumulating minor issues leads to severe organ destruction, they view it as extreme cruelty and ask what to do. [Ping An]: In *Suwen*, "Yu nian qi bing" is written as "Yu nian qi tong".)
Qibo replied: Humans are born from the Earth, and their destiny hangs from Heaven. The combination of Heaven's and Earth's Qi is called Human. Those who can respond to the Four Seasons regard Heaven and Earth as their parents. (Heaven gives Qi, Earth gives Form; the combination of these two energies creates humans. Thus, form arises from Earth, and life is bestowed by Heaven. Therefore, humans align with the Four Seasons, and Heaven and Earth are regarded as parents.) He who bears the responsibility of governing all things is called the Son of Heaven. (What Heaven and Earth value most is humans; what humans rely on is sages. Only sages can bear the weight of all things, thus titled the Son of Heaven. [Ping An]: "He zhu" is written as "Zhi" in *Suwen*.)
Heaven has Yin and Yang; humans have twelve joints (jie); (This refers to what the Son of Heaven knows, comprising two unions and four abilities. Heaven has twelve double-hours, divided into Yin and Yang. Left of Zi-Wu is Yang, right of Zi-Wu is Yin. The six major joints of the left hand and foot are Yang, and the six major joints of the right hand and foot are Yin. This is the first union.) Heaven has Cold and Heat; humans have Deficiency and Excess. (The Cold and Heat Qi represented by the twelve lines: In the eleventh month, Yang Qi gradually grows while Yin Qi recedes; by the fourth month, Yang Qi is full and Yin Qi is deficient; by the fifth month, Yin Qi grows while Yang Qi recedes; by the tenth month, Yin Qi is full and Yang Qi is deficient. Yin and Yang correspond to Cold and Heat; Fullness and Emptiness correspond to Excess and Deficiency. Humans are the same, with waxing and waning, having both deficiency and excess. This is the second union.) Those who can master the transformation of Heaven and Earth's Yin and Yang will not deviate from the Four Seasons; (Heaven and Earth's Qi combine to create humans. Thus, one who understands the changes of Heaven and Earth's Yin and Yang aligns his principles with the Four Seasons. This is the first ability.) Those who understand the principles of the twelve joints cannot be deceived even by the sage and wise; (Knowing that human Yin-Yang and twelve joint Qi correspond to the twelve hours, following them ensures no loss or gain. Even the sage and wise cannot override this. "Qi" here means to override. This is the second ability. [Ping An]: In *Suwen*, there is no "neng" before "zhi", and "ye" follows "qi".) Those who can preserve the changes of the Eight Movements (ba dong) will see the Five Elements alternate and establish themselves; (Eight Movements refer to the Qi of the eight solar terms. The Qi of the eight solar terms incorporates the Qi of Metal, Wood, Water, Fire, and Earth, alternating in rise and fall, just as Blood and Qi do. This is the third ability.) Those who can penetrate the numbers of Deficiency and Excess can emerge and enter alone, chanting to the subtlest depths, seeing with the precision of autumn down. (Those who can understand the shifting of Cold and Heat Qi between deficiency and excess can extend their lifespan to match Heaven and Earth, emerging alone from death and entering alone into longevity. Their speech chants the true and subtle Dao; their wisdom sees the finest details like autumn down. This is the fourth ability. , pronounced 'qu', means exposing teeth and exhaling air. [Ping An]: Xin Zhengjiao cites Yang's note from *Suwen*: " refers to exposing teeth and exhaling air," which matches this.)
Yellow Emperor said: Humans have physical forms inseparable from Yin and Yang. (All things carry Yin and embrace Yang, blending Qi to achieve harmony. All things are born from Three Qi, so human form is inseparable from Yin and Yang.) Heaven and Earth combine Qi, dividing into Nine Regions (Jiu Ye) and Four Seasons. The moon has small and large phases; the day has short and long durations. All things arrive together, innumerable. Regarding deficiency and excess , may I ask for the method? (From Dao comes One, called Pu. One divides into Two, called Heaven and Earth. Two generates Three, called Yin, Yang, and Harmonious Qi. Three generates all things, dividing into Nine Regions, Four Seasons, Sun, Moon, and myriad things. Each thing is where Yin-Yang Qi arrives, so the places reached are innumerable. These innumerable things involve discussions of deficiency and excess. Please explain the Way. Fang means Dao.)
Qibo replied: Wood is cut by Metal; Fire is extinguished by Water; Earth is made permeable by Water. This applies to all things and cannot be exhausted. (This means Yin and Yang are distinguished, Five Elements overcome each other, yet they also support each other. For example, Metal overcomes Wood, Water overcomes Fire, Earth overcomes Water. Initially Earth overcomes Water, gaining ease through Water; the same applies to other seasons, using the overcome element as support. This is true for all things. [Ping An]: In *Suwen*, "Tu de shui er da" has "shui" written as "mu". After "da", *Suwen* adds "Jin de huo er que, Shui de tu er jue".)
Therefore, there are five ways acupuncture benefits the world: (Thus, the five benefits of acupuncture benefiting humanity.) Common people consume and use it daily without knowing its essence. (Qian means black, pronounced ju lian. Human heads are black, hence "Qianshou" (black-haired people). "Yinshi" means consumption/use. Qianshou uses this Dao but does not grasp its meaning. [Ping An]: In *Suwen*, "yinshi" is written as "yu shi". Xin Zhengjiao says: "According to Quan Yuanqi's edition, 'yu shi' is written as 'bao shi'. The note says: Fools do not understand Yin-Yang, do not know the wonder of acupuncture, eat until full all day, and cannot perceive its miraculous benefits. Also, *Taisu* writes 'yinshi'. Yang Shangshan says: Qianshou uses this Dao but does not understand its intent.")
First is Governing Shen (Spirit). (The way to preserve life involves knowing these five points for self-cultivation to achieve longevity. Hun, Shen, Yi, Po, and Zhi are led by Shen, hence all named Shen. One who wishes to needle must first regulate Shen. Thus, if one does not let sorrow disturb the heart internally, Hun is not injured, Liver remains healthy, and Autumn brings no difficulty; if one avoids fear and excessive thought, Shen is not injured, Heart remains healthy, and Winter brings no difficulty; if one resolves sorrow and worry, Yi is not injured, Spleen remains healthy, and Spring brings no difficulty; if one avoids extreme joy, Po is not injured, Lung remains healthy, and Summer brings no difficulty; if one avoids great anger, Zhi is not injured, Kidney remains healthy, and Late Summer brings no difficulty. Thus, if the five faults do not arise in the heart, Shen is clear and nature bright, and the Five Spirits reside peacefully in their respective organs, leading to a long life. This is the principle of regulating Shen in acupuncture, which is the Dao of Guangchengzi of Kongtong. [Ping An]: In Xin Zhengjiao's citation from *Suwen*, "xian xu li shen ye" is written as "xian xu zhi shen". "Ge an qi zang", the original copy has "shen" instead of "qi", corrected to "qi" based on Xin Zhengjiao. "Shou jin xia suan" in Xin Zhengjiao is written as "Shou yan xia suan".)
Second is Nourishing the Body. (Diet and sex are regulated by limits; Wind, Cold, Summer Heat, and Dampness are managed according to time. This avoids the harm suffered by Shan Bao in caves (internal nourishment) and Zhang Yi at high gates (external nourishment). With comprehensive internal and external nourishment, one lives long without seeking longevity, extending life without expecting it. This is the ultimate goal of nourishing the body in acupuncture. Emperor Xuanyuan said: The highest is nourishing Shen, next is nourishing Xing. This is what he meant. [Ping An]: In Xin Zhengjiao's note on *Suwen*, "Yang shen" is noted as "*Taisu* writes 'xing'". Here it remains "shen". Xin Zhengjiao cites "yan xue" as "wai diao", "shu ci" as "ci shu", "yang shen" as "yang xing", and "shou chang" as "chang shou". Note: The stories of Shan Bao and Zhang Yi are found in *Huainanzi · Renjian Xun*.)
Third is Knowing the Truth of Poisonous Drugs. (There are three types of medicine: Superior medicines nourish Shen, medium medicines nourish Xing, and inferior medicines treat disease. The aim of this classic is to nourish Shen and Xing. By removing fear/thought and desire/labor, life naturally prolongs, without needing needles or drugs. If disease arises internally, one must know the poisonous drugs to eliminate evil. [Ping An]: In *Suwen*, the character "yao" is not repeated.)
Fourth is Making Bi Stones of Appropriate Size. (In the east, by the sea, people eat salt and fish, often suffering from carbuncles. Thus, Bi stones are made in various sizes to break open carbuncles. [Ping An]: In *Suwen*, " " is written as "bian".)
Fifth is Diagnosing the Pulse of Shu Points, Zang Organs, and Blood-Qi. ("Shu" refers to the 365 acupoints. "Zang" refers to the Blood-Qi of the Five Zang organs. "Zhen" refers to the diagnosis of meridians and pulses. [Ping An]: In *Suwen*, "shu" is written as "fu".)
When these five methods are established, each has its priority. (These five methods each have strengths, so their application has a specific order.) In modern times, practitioners mistakenly tonify deficiency as excess and drain excess as fullness. This is known by all ordinary workers. (Crude practitioners focus on form, draining excess and tonifying deficiency. This is common knowledge, not valued. [Ping An]: In *Suwen*, "xie" is written as "xie", "zhi zhi" as "zhi ye".) However, those who follow the patterns of Heaven and Earth and move in response are known like echoes and followed like shadows. (The way of needling deficiency and excess follows Heaven and Earth to respond to all things, like sound echoing and shadow following form. Grasping the miracle and opportunity, one performs tonification and drainage according to deficiency and excess. [Ping An]: In *Suwen* and *Jiayi Jing*, there is no "zhe" after "dong", and "zhi" is written as "he".) The Dao has no ghosts or gods; one goes and comes alone. (That which responds to the movements of Heaven and Earth is called Dao. One who possesses the Dao has no ghostly interference, thus interacting with the Dao without relying on ghosts or gods. [Ping An]: "Du wang du lai" in *Suwen* and *Jiayi Jing* is written as "du lai du wang".)
Yellow Emperor said: I wish to hear about this Dao. Qibo said: The true essence of needling requires first governing Shen. Once the Five Zang organs are stabilized and the Nine Pulses (Jiu Hou) are prepared, one then focuses on the needle. (One who grasps the true meaning of needling must first regulate the Five Spirits. Once regulated, the Blood-Qi of the Five Zang stabilizes, and the Nine Pulses are understood within, allowing one to focus on the Dao of needling for tonification and drainage. [Ping An]: "Jiu hou yi bei" in *Jiayi Jing* is written as "Jiu hou yi ming". "Nai han cun zhen" in *Suwen* is written as "Hou nai cun zhen", same in *Jiayi Jing*.).
When numerous pulses are not seen and numerous ominous signs are not heard, internal and external aspects match, do not prioritize physical appearance, (The patient's various pulse signs are not visible internally, and various sound signs are not audible externally. Internal and external harmony is true, not merely judging by the goodness or badness of the form. [Ping An]: "Fu jian" in *Suwen* is "bu jian", in *Jiayi Jing* is "suo jian". "Fu wen" in *Jiayi Jing* is "suo wen".) one may move back and forth, then apply it to the person. ( , pronounced wu gu fan, means movement. First understanding the principle of internal-external harmony, moving back and forth, one can then apply it to others. [Ping An]: *Suwen* and *Jiayi Jing* write this as "wan".)
Humans have deficiency and excess. Do not approach the Five Deficiencies (with draining), do not stay away from the Five Excesses (from draining). (Five refers to Skin, Flesh, Pulse, Sinew, Bone. If all five are deficient, do not approach with draining; if all five are excess, do not stay away without draining. [Ping An]: "Ren you xu shi" in *Jiayi Jing* is "Xu shi zhi yao".) When the time for needling arrives, there is no room for blinking. (At the moment Qi arrives and the mechanism activates, there is no time to blink. Blinking means losing the opportunity and missing the balance of deficiency and excess. Pronounced shun. [Ping An]: *Suwen* and *Jiayi Jing* write this as "shun". Xin Zhengjiao says: "In *Jiayi Jing*, is written as 'xuan'; in Quan Yuanqi's edition and *Taisu*, it is written as ' '.") Hand movements should be purposeful, the needle bright and even. (When turning the needle, focus entirely. [Ping An]: in *Suwen* and *Jiayi Jing* is written as "yun".) Quietly observe the meaning, watch for changes in appropriateness. (Be quiet in mind, not distracted by many things. Observe its propriety, watch for appropriate changes, knowing the movement of Qi.) This is called "Ming Ming" (Obscure/Subtle), unknown in form. (This subtle mechanism is the mysterious Dao of wonders; shallow understanding cannot perceive it.) Seeing the "Wu Wu" (sound), seeing the "Ji Ji" (form), following the sight of flight, not seeing disorder. (Wu Wu and Ji Ji are the sounds of male and female phoenixes. Phoenixes fly in groups, male and female harmonizing, appearing undisturbed. An observer distinguishes unique sounds and different forms, hence "not mixed". This metaphorically describes a skilled acupuncturist who clearly perceives the deficiency and excess of Qi under the needle without confusion. [Ping An]: Wu Wu in Yuan edition is misprinted as "Niao Niao". Za in *Suwen* and *Jiayi Jing* is written as "Shui".) Still as a drawn crossbow, swift as releasing the trigger. (Like a drawn crossbow, comparing wisdom and skill. Swift as releasing the trigger, comparing action hitting the mark. [Ping An]: "Qi ru" in *Jiayi Jing* is "Qi ruo".)
Yellow Emperor said: How does one know deficiency, and how does one know excess? Qibo said: To needle deficiency, one must make it excess (tonify); to needle excess, one must make it deficiency (drain). (For deficiency diseases, tonification must result in fullness; for excess diseases, drainage must result in emptiness.) When the final Qi arrives, guard carefully and do not lose it. (After obtaining Qi and performing tonification/drainage, be cautious at the end, avoiding excess or insufficiency. [Ping An]: "Zhong" in *Suwen* and *Jiayi Jing* is written as "Jing".) Depth and shallowness depend on intention. (Intention means memory. Record the depth of the needle; do not err. Errors in depth worsen the disease, so recording is necessary.) Distance and nearness should be consistent. (Aiming for the center, avoiding excess or insufficiency, hence "consistent".) The form should be like facing a deep abyss, the hand like holding a tiger, and the spirit should not engage with common things. (Needling requires single-minded focus, illustrated by two metaphors: Like facing a deep abyss, if distracted by other matters, one risks falling; Like holding a tiger, if grip is loose, one risks injury. Thus, regulating Qi through needling requires utmost concentration. [Ping An]: *Suwen* and *Jiayi Jing* omit the character "xing".)
Yellow Emperor said: I wish to hear about the number of contraindications. Qibo said: The Zang organs have vital points that must be examined. (One must know the critical dangers of needling at the locations of Zang Qi, hence the need to observe and recognize them.) Liver Qi arises on the left. (Liver belongs to Wood in Spring, so its Qi arises on the left.) Lung Qi stores on the right. (Lung belongs to Metal in Autumn, so its Qi stores on the right. Liver is Shaoyang, the beginning of Yang growth, hence "arises". Lung is Shaoyin, the beginning of Yin storage, hence "stores". [Ping An]: In Xin Zhengjiao's citation, the two "ye" characters in the note are omitted.) Heart governs the exterior. (Heart belongs to Fire in Summer, residing in Taiyang, highest position, hence "exterior".) Kidney governs the interior. (Kidney belongs to Water in Winter, residing in Taiyin, lowest position, hence "interior". Heart is the chief of Zang governance, hence "governs". Kidney's moving Qi internally regulates the Five Zang, hence "interior". [Ping An]: In Xin Zhengjiao's citation, "li" in "nei li wu zang" is written as "zhi", and "gu yue li ye" has "li" written as "zhi".) Spleen acts as the envoy. (Spleen belongs to Earth, prosperous in all four seasons. Spleen transmits Grain Qi to nourish the four Zang organs, hence "envoy".) Stomach acts as the market. (Stomach is the Fu organ of Spleen. Stomach stores the five grains, transmitting Qi to Spleen to nourish the four Zang organs, hence "market".) Above the diaphragm and huang, there are Father and Mother. (Below the heart and above the diaphragm is called huang. Heart is Yang, Father. Lung is Yin, Mother. Lung governs Qi, Heart governs Blood; together they circulate Ying and Wei in the body, hence "Father and Mother". [Ping An]: In Xin Zhengjiao's citation, "wei huang" is written as "as huang".) Beside the seventh vertebra from the bottom, there is the Zhi-Xin (Will-Mind). (The spine has twenty-one segments (3x7). The Kidney is beside the lower seven segments. Kidney Spirit is called Zhi. The spirits of the Five Zang are all called Shen. Shen's function is to handle matters, thus called Xin. Hence Zhi-Xin is the Spirit of the Kidney. [Ping An]: "Zhi xin" in *Suwen* is written as "Xiao xin". Xin Zhengjiao says: "*Taisu* writes 'Zhi xin'." In the note, "Wu zang zhi ling jie ming wei shen, shen zhi suo yi ren wu, de ming wei xin" (18 characters) is missing in Yuan edition. The thirteen characters "Wu, de ming wei xin, gu zhi xin zhe, shen zhi shen ye" are cited by Xin Zhengjiao as "De ming wei zhi zhe, xin zhi shen ye" (9 characters).) Following them brings blessings; reversing them brings blame. (Following Qi upwards and Zhi-Xin downwards brings the blessing of longevity; reversing them brings the disaster of death. [Ping An]: "Shun" in *Suwen* is written as "Cong".)
Yellow Emperor said: I wish to hear the explanation of the Nine Needles and the way of deficiency and excess. (Please explain the Nine Needles corresponding to the nine numbers and the way of deficiency/excess.) Qibo said: To needle deficiency and make it excess, the needle feels hot underneath. (Needling cold-deficiency, if heat is felt under the needle, it indicates restoration of excess/harmony. [Ping An]: Under "Re ye", *Suwen* adds five characters: "Qi shi nai re ye".) To drain fullness, the needle feels cold underneath. (Needling heat-excess, if cold is felt under the needle, it indicates restoration of deficiency/harmony. [Ping An]: Under "Han ye", *Suwen* adds "Qi xu nai han"