黄帝曰。余闻九针于夫子。众多博大矣。余犹不能寤。敢问九针焉生。何因而有名。岐伯曰。九
针者。天地之大数也。始于一而终于九。故曰一以法天。二以法地。三以法人。四以法时。五以法音。
六以法律。七以法星。八以法风。九以法野。黄帝曰。以针应九之数奈何。岐伯曰。夫圣人之起天地
之数也。一而九之。故以立九野。九而九之。九九八十一。以起黄钟数焉。以针应数也。一者天也。
天者阳也。五脏之应天者肺。肺者。五脏六腑之盖也。皮者。肺之合也。人之阳也。故为之治针。必
以大其头而锐其末。令无得深入而阳气出。二者地也。人之所以应土者肉
也。故为之治针。必筒其身而圆其末。令无得伤肉分。伤则气得竭。三者人也。人之所以成生者血
脉也。故为之治针。必大其身而圆其末。令可以按脉勿陷。以致其气。令邪气独出。四者时也。时
者。四时八风之客于经络之中。为瘤病者也。故为之治针。必筒其身而锋其末。令可以泻热出血。
而痼病竭。五者音也。音者冬夏之分。分于子午。阴与阳别。寒与热争。两气相搏。合为痈脓者也。
故为之治针。必令其末如剑锋。可以取大脓。六者律也。律者。调阴阳四时。而合十二经脉。虚邪
客于经络而为暴痹者也。故为之治针。必令尖如 。且圆且锐。中身微大。以取暴气。七者星也。
星者人之七窍。邪之所客于经而为痛痹。舍于经络者也。故为之治针。令尖如蚊虻喙。静以徐往。微
以久留。正气固之。真邪俱往。出针而养者也。八者风也。风者。人之股肱八节也。八正之虚风。八
风伤人。内舍于骨解腰脊节腠理之间为深痹也。故为之治针。必长其身。锋其末。可以取深邪远痹。
九者野也。野者。人之节解皮肤之间也。淫邪流溢于身。如风水之状。而溜不能过于机关大节者也。
其为之治针。令小大如槌。其锋微圆。以取大气之不能过于关节者也。
此篇论九针之道。应天地之大数。而合之于人。人之身形。应天地阴阳而合之于针。乃交相输应
者也。天地人者。三才之道也。天地之大数。始于一而成于三。三而三之成九。九而九之。九九八
十一。以起黄钟之数焉。以针应数也。肺属金而位居尊高。为脏腑之盖。故应天者肺。脾属土而外主
肌肉。故应土者肉也。而脉者。人之神气也。故人之所以成生者血脉也。经络出于四肢。以应岁之
十二月。故合于四时八风。五居九数之中。故主冬夏之分。分于子午。律分阴阳。故合十二经脉。七窍
在上。故应天之七星。人之四肢。应于四旁。骨有八
节。故应八方之风。九野者。在天为分野。在地为九州。在人为膺喉头首。手足腰胁。故曰其气九州
九窍。皆通于天气。此论九针之道。通于天地人。而各有其式。各有其用也。
黄帝曰。针之长短有数乎。岐伯曰。一曰 针者。取法于巾针。去末寸半。卒锐之。长一寸六分。
主热在头身也。二曰圆针。取法于絮针。筒其身而卵其锋。长一寸六分。主治分肉间气。三曰 针。
取法于黍粟之锐。长三寸半。主按脉取气令邪出。四曰锋针。取法于絮针。筒其身。锋其末。长一寸
六分。主痈热出血。五是铍针。取法于剑锋。广二分半。长四寸。主大痈脓。两热争者也。六曰圆利
针。取法于 针。微大其末。反小其身。令可深内也。长一寸六分。主取痈痹者也。七曰毫针。取法
于毫毛。长一寸六分。主寒热痛痹在络者也。八曰长针。取法于綦针。长七寸。主取深邪远痹者也。九
曰大针。取法于锋针。其针微圆。长四寸。主取大气不出关节者也。针形毕矣。此九针大小长短法也。
此论九针之制。有大小长短之法。而取用各不同也。夫人之气血。合天地阴阳。昼夜旋转。无所
宁息。少有留滞。则为痹为痈。是以九针之用。皆取气取痈取痹。盖针者。所以斡旋天地阴阳之气。
黄帝曰。愿闻身形应九野奈何。岐伯曰。请言身形之应九野也。左足应立春。其日戊寅己丑。左
胁应春分。其日乙卯。左手应立夏。其日戊辰己巳。膺喉首头应夏至。其日丙午。右手应立秋。其日
戊申己未。右胁应秋分。其日辛酉。右足应立冬。其日戊戌己亥。腰尻下窍应冬至。其日壬子。六腑
膈下三脏应中州。其大禁。大禁太一所在之日。及诸戊己。凡此九者。善候八正所在之处。所主左右上
下。身体有痈肿者欲治之。无以其所直之日渍治之。是谓天忌日也。
九野者。九州之分野也。按星书立春应天文箕尾分野。禹贡冀州之域。春分应天文心房分野。
禹贡徐州之域。立夏应天文翼轸分野。禹贡荆州之域。夏至应天文井鬼分野。禹贡雍州之域。立秋应
天文参井分野。禹贡梁州之域。秋分应天文奎娄分野。禹贡兖州之域。立冬应天文危室分野。禹贡
青州之域。冬至应天文牛斗分野。禹贡扬州之域。中州应天文张柳分野。禹贡豫州之域。盖地有九野
九州。人有九窍。九脏。皆上通于天气。是以身形应九野。而合于天之四时八节也。手足之主戊己者。
土属四肢也。岁半以上。天气主之。岁半以下。地气主之。膺喉头首应夏至者。身半以上为阳也。腰
尻以下应冬至者。身半以下为阴也。丙午属火故主夏。壬子属水故主冬。胁主外内出入之枢。故主春秋
二分。盖春主阳气上而阴气下。秋主阴气上而阳气下也。乙卯属木。主于东方。故其日乙卯。辛酉属
金。主于西方。故其日辛酉。六腑膈下三脏。居形身之中而在下。故应地之中州。太一所在之日。谓移
宫出游之一日。并立中宫之日也。八正者。八方之正位。所以候八风之虚邪以时至者也。所直之日。谓
太一所在之日。及诸戊己。凡此九者。是谓天忌日也。王子律曰。按遁甲经云。六戊为天门。六己为
地户。故为天忌。卢良侯曰。肺应天。心应日。故只膈下之三脏应地。倪仲玉曰。气从下而上。故左
足应立春。右足应立冬者。气复归于下也。
形乐志苦。病生于脉。治之以灸刺。形苦志乐。病生于筋。治之以熨引。形乐志乐。病生于肉。
治之以针石。形苦志苦。病生于咽喝。治之以甘药。形数惊恐。筋脉不通。病生于不仁。治之以按摩醪药。
是谓形。（喝当作 ）
此言人有贵贱君子小人之不同。形志有偏苦偏乐之分异。故治法亦宜守一勿失也。夫富贵之人。
形乐志苦。村野之人。形苦志乐。淡忘舒泰者。形志皆乐。系牵拘畏者。形志皆苦。形乐者。四体不
运。则血脉留滞。故当治之以灸刺。而通血脉。形苦者。劳其筋骨。故当治之以熨引。以舒其筋。形
乐志乐。则心广体胖。故当治之针石以疏气。志者。心之所发也。咽乃胃腑之门。而胃主肌形。
乃心之蔽骨。而内应于心脏。故形志皆苦者。病生于咽 。此病在不足。故当调之以甘药也。惊伤心
肝。恐则伤肾。是以形数惊恐。则筋脉不通。营气不行。则为不仁。此病因于内。故当治之以按摩醪
药。是谓五形志也。
五脏气。心主噫。肺主咳。肝主语。脾主吞。肾主欠。
此以下。意言明乎九针之道。更当知五运六气之微。五运者。五行之化运。合于五脏六腑而主出
入。六气者。主司天在泉。合人之三阴三阳。而通于手足之十二经脉。以九九之大数。而合于五六之变
化。可通于无穷。可传于后世矣。噫者。中焦之逆气。上走心为噫。故心主噫。阴阳应象论曰。肺在变
动为咳。语者。论难也。肝为将军之官。谋虑。出焉。故肝主语。脾主为胃行其津液者也。脾气不能灌
溉于四脏。则津液反溢于外窍。故为吞咽之证。本经曰。阳者主上。阴者主下。阳引而上。阴引而下。
阴阳相引。故数欠。当泻足少阴。补足太阳。盖肾气上逆。欲引而下则为欠。
六腑气。胆为怒。胃为气逆哕。大肠小肠为泄。膀胱不约为遗溺。下焦溢为水。
王子律曰。胆者。中正之官。决断出焉。故气逆则为怒。口问篇曰。人之哕者。谷入于胃。胃气上
注于肺。今有故
寒气与新谷气俱还入于胃。新故相乱。真邪相攻。气并相逆。复出于胃。故为哕。大肠小肠。受盛水
谷。变化糟粕。病则不能化物而为泄矣。膀胱者。州都之官。津液藏焉。气化则出。是以不约则为
遗溺。下焦如渎。水道出焉。病则反溢而为水病矣。
五味。酸入肝。辛入肺。苦入心。甘入脾。咸入肾。淡入胃。是谓五入。酸走筋。辛走气。苦走
血。咸走骨。甘走肉。是谓五走也。
王氏曰。酸苦甘辛咸。五行之味也。血气肉筋骨。五脏之所生也。是以五味各自走其道。
五裁。病在筋。无食酸。病在气。无食辛。病在骨。无食咸。病在血。无食苦。病在肉。无食甘。
口嗜而欲食之。不可多者。必自裁也。命曰五裁。
王子律曰。裁者。酌其适中而不可多也。夫五味入口。内养五脏。外濡形身。病则嗜食。故宜裁之。
五发。阴病发于骨。阳病发于血。阴病发于肉。阳病发于冬。阴病发于夏。
王子律曰。肾为阴脏。在体为骨。故阴病发于骨。心为阳脏。在体为脉。故阳病发于血。脾为阴中
之至阴。在体为肉。故阴病发于肉。即调神论之所谓逆夏气。则太阳不长。心气内洞。逆冬气。则少阴不
藏。肾气独沉之义。盖因本气自逆而发病也。肝为牡脏。逆冬气则奉生者少。春为痿厥。故肝脏之阳病
发于冬。肺为牝脏。逆夏气则奉收者少。秋为痿疟。故肺脏之阴病发于夏。故言五脏发病。有因所生之
母气而为病者。有因本气自逆而为病者。以五脏错综而论之。皆能为病者也。
五邪。邪入于阳则为狂。邪入于阴则为血痹。邪入于阳。转则为癫疾。邪入于阴。转则为喑。阳入
之于阴病静。阴出之于阳病喜怒。（喜当作善宣明五气章曰阴出之阳病善怒）
王子律曰。邪入于阳则阳盛。阴不胜其阳。则脉流薄疾。并乃狂。又四肢为诸阳之本。阳盛则四
肢实。实则能登高也。热盛于身。则弃衣欲走也。阳盛则使人骂詈。不避亲疏也。痹者。闭也。痛也。
邪入于阴。闭而不行。则留着而为痹痛矣。夫在外者。皮肤为阳。筋骨为阴。故曰病在阳者名曰风。
在阴者名曰痹。癫乃重阴。邪入于阳。转入于阴。则为癫疾矣。夫心主言。由肾间之动气而后发。邪入
于肾脏之阴。转入于心脏之阳。则为喑矣。阳分之邪而入于阴。则病者静。阴分之邪而出于阳。则善怒。
上节论五脏之气自伤。此论五脏为邪所病。
五藏。心藏神。肺藏魄。肝藏魂。脾藏意。肾藏志也。
本神篇曰。肝藏血。血舍魂。脾藏营。营舍意。肺藏气。气舍魄。心藏脉。脉舍神。肾藏精。精舍
志。神志魂魄意。五脏所藏之神也。
五主。心主脉。肺主皮。肝主筋。脾主肌。肾主骨。
王子律曰。上节论五脏内藏之神。此论五脏外合之形。
阳明多血多气。太阳多血少气。少阳多气少血。太阴多血少气。厥阴多血少气。少阴多气少血。故
曰刺阳明出血气。刺太阳出血恶气。刺少阳出气恶血。刺太阴出血恶气。刺厥阴出血恶气。刺少阴出气
恶血也。（恶叶乌去声）
王子律曰。此与五音五味篇中之论相同而重见者。以五运而生六气也。多者宜出。少者不宜。故曰恶。
足阳明太阴为表里。少阳厥阴为表里。太阳少阴为表里。是谓足之阴阳也。手阳明太阴为表里。
少阳心主为表里。太阳少阴为表里。是谓手之阴阳也。
三阴三阳者。天之六气也。而人亦有此六气。合于手足十二经脉。六脏六腑。盖针有九九。人有
九九。地有九九。皆上通于天之六六也。王子律曰。地之五行。上呈天之六气。故先论五行。而后论
六气。
黄帝说：我从您那里听到了关于九针的知识，内容众多且博大精深，但我仍然未能完全领悟。冒昧地请问，九针是如何产生的？它们是根据什么原理而得名的？
岐伯回答说：九针是顺应天地的大数而制定的。它起始于一，终结于九。所以说，一针效法天，二针效法地，三针效法人，四针效法四时，五针效法音律，六针效法音律的调和（律），七针效法星辰，八针效法八方之风，九针效法九州之野。
岐伯回答说：圣人确立天地之数，从一到九，从而确立了“九野”的概念。将九乘以九，得到八十一，以此推演出黄钟律管的基数。九针也是依据这个数理来设计的。
第一针应天数。天属阳，在五脏中对应肺。肺位于五脏之上，如同伞盖覆盖脏腑。皮肤与肺相合，也属于人体的阳气部分。因此，设计第一针时，必须使针头宽大而针尖锐利，使其不能深入体内，以免损伤阳气，只让邪气随阳气排出。
第二针应地数。人身体中对应土的是肌肉。因此，设计第二针时，必须使针身圆筒状而针尖圆润，使其不会损伤肌肉组织。如果损伤了肌肉，会导致正气耗竭。
第三针应人数。人赖以生存的基础是血脉。因此，设计第三针时，必须使针身粗大、针尖圆润，以便按压脉道而不陷入过深，从而引导正气，使邪气单独排出。
第四针应时数。四时中的八风邪气侵入经络，会形成顽固性疾病。因此，设计第四针时，必须使针身圆筒状而针尖锋利，以便泻出热邪和瘀血，使顽固性疾病得以消除。
第五针应音数。音律区分冬夏，分界在于子午之时，这是阴与阳的分野，寒与热的争锋。两气相互搏结，容易形成痈脓。因此，设计第五针时，必须使针尖像剑锋一样，以便刺破并排出大量的脓液。
第六针应律数。律的作用在于调和阴阳四时，使之与十二经脉相合。虚邪侵袭经络，会导致暴发性痹症。因此，设计第六针时，必须使针尖微大且圆锐，针身中部略粗，以祛除暴发的邪气。
第七针应星数。星对应人的七窍。邪气客居经络，导致痛痹，停留于经络之中。因此，设计第七针时，针尖要像蚊虻的嘴一样细小。操作时要安静缓慢地进针，轻微刺激并长时间留针，以固护正气，使真气和邪气一同被带出，出针后有利于调养。
第八针应风数。风对应人的四肢大关节（股肱八节）。来自八个正方向的虚风伤人，内侵至骨骼缝隙、腰脊及腠理之间，形成深层的痹症。因此，设计第八针时，必须使针身长而针尖锋利，以便祛除深部的邪气和远端的痹症。
第九针应野数。野对应人体的关节间隙和皮肤之间。淫邪之气流溢全身，状如风水病，但流动不能越过大的关节枢纽。因此，设计第九针时，针的大小如槌，针锋微微圆润，以祛除那些不能通过关节的大邪气。
本篇论述了九针的道理，它们顺应天地的大数，并与人体相结合。人的身形顺应天地阴阳，并与九针相合，这是相互交感对应的关系。天、地、人被称为“三才”。天地的大数，起始于一而成于三，三再乘以三成为九，九再乘以九得到八十一，以此推演黄钟之数，九针即依此数理而定。肺属金，位置尊贵高洁，为脏腑之盖，所以肺对应天；脾属土，外主肌肉，所以肉对应地；而血脉是人体的神气所在，所以人赖以生存的是血脉。经络出于四肢，对应一年的十二月，所以合于四时八风。五处于九数的中间，所以主管冬夏之分，分界在子午；律分阴阳，所以合于十二经脉。七窍位于上部，所以对应天上的七星。人的四肢对应四方，骨头有八个主要关节，所以对应八方的风。九野在天上是分野，在地上是九州，在人体上对应胸膺、喉咙、头部以及手足腰胁等部位，所以说人体的气通于九州九窍，都上通于天气。这篇论述说明九针之道通于天地人，各有其形制，各有其用途。
岐伯回答说：
第一种是镵针，取法于巾针，去掉末端一寸半，使其突然变得锐利，长一寸六分。主治头身的热证。
第二种是圆针，取法于絮针，针身圆筒状，针尖呈卵圆形，长一寸六分。主治分肉之间的积气。
第三种是鍉针，取法于黍粟的尖端，长三寸半。主治按压脉道以汲取正气，令邪气排出。
第四种是锋针，取法于絮针，针身圆筒状，针尖锋利，长一寸六分。主治痈肿发热出血。
第五种是铍针，取法于剑锋，宽二分半，长四寸。主治大型痈脓，由两热相争所致。
第六种是圆利针，取法于针（此处原文可能有缺字或指代特定针具），末端微大，针身相对较小，便于深刺，长一寸六分。主治痈痹。
第七种是毫针，取法于毫毛，长一寸六分。主治寒热痛痹在络脉者。
第八种是长针，取法于綦针，长七寸。主治深部邪气和远端痹症。
第九种是大针，取法于锋针，针体微圆，长四寸。主治滞留于关节内的大邪气。
九针的形制已经完备，这就是九针大小长短的法度。
本篇论述九针的制作，有大小长短的法度，而取用方法各不相同。人的气血顺应天地阴阳，昼夜旋转，没有片刻停息。稍有停滞，就会形成痹症或痈肿。因此，九针的作用，都是用来调气、治痈、治痹。针，是用来运转天地阴阳之气的工具。
岐伯回答说：请允许我说明身形对应九野的情况。左足对应立春，日期是戊寅、己丑日；左胁对应春分，日期是乙卯日；左手对应立夏，日期是戊辰、己巳日；胸膺、喉咙、头部对应夏至，日期是丙午日；右手对应立秋，日期是戊申、己未日；右胁对应秋分，日期是辛酉日；右足对应立冬，日期是戊戌、己亥日；腰部、尾骶、下窍对应冬至，日期是壬子日；六腑、膈肌以下的三脏对应中央之地（中州）。最大的禁忌是太一神所在的日子，以及所有的戊日和己日。凡是这九个日子，善于观察八方正气所在的位置，其所主宰的身体左右上下部位，如果有痈肿想要治疗，不要在与其身体部位直接对应的日子进行浸渍治疗，这叫做“天忌日”。
九野就是九州的对应分野。按照星象书籍，立春对应天文箕宿和尾宿的分野，是《禹贡》中冀州的区域；春分对应天文房宿和心宿的分野，是徐州的区域；立夏对应天文翼宿和轸宿的分野，是荆州的区域；夏至对应天文井宿和鬼宿的分野，是雍州的区域；立秋对应天文参宿和井宿的分野，是梁州的区域；秋分对应天文奎宿和娄宿的分野，是兖州的区域；立冬对应天文危宿和室宿的分野，是青州的区域；冬至对应天文牛宿和斗宿的分野，是扬州的区域；中州对应天文张宿和柳宿的分野，是豫州的区域。大地有九野九州，人有九窍九脏，都上通于天气，所以身形对应九野，并与天的四时八节相合。手足之所以对应戊己日，是因为土行归属于四肢。上半年天气主导，下半年地气主导。胸膺喉咙头部对应夏至，因为身体上半部属阳；腰尻以下对应冬至，因为身体下半部属阴。丙午属火，所以主夏季；壬子属水，所以主冬季。胁部是内外出入的枢纽，所以主春秋二分。大概春季阳气上升而阴气下降，秋季阴气上升而阳气下降。乙卯属木，主东方，所以日期是乙卯；辛酉属金，主西方，所以日期是辛酉。六腑和膈下的三脏，居于身体中部且在下方，所以对应地的中州。所谓“太一所在之日”，是指太一神移宫出游的一天，以及确立中宫的日子。所谓“八正”，是指八方的正位，用来候察随着时令到来的八方虚邪。所谓“所直之日”，是指太一所在的日子以及所有的戊己日。以上这些，都称为“天忌日”。王子律说：按照遁甲经的说法，六个戊日是天门，六个己日是地户，所以称为天忌。卢良侯说：肺对应天，心对应日，所以只有膈下的三脏对应地。倪仲玉说：气从下向上运行，所以左足对应立春，右足对应立冬，表示气又回归于下。
形体安逸而精神痛苦的人，病生于血脉，治疗应用灸法和针刺。形体劳苦而精神快乐的人，病生于筋腱，治疗应用热敷和导引。形体安逸而精神快乐的人，病生于肌肉，治疗应用针石。形体劳苦而精神痛苦的人，病生于咽喉噎塞，治疗应用甘缓的药物。形体经常受到惊恐，导致筋脉不通，病生于麻木不仁，治疗应用按摩和药酒。这叫做“五形志”。
本篇论述人有贵贱、君子小人之不同，形志有偏苦偏乐的区别，所以治疗方法也应该坚守原则，不要失误。富贵之人，形体安逸而精神痛苦；村野之人，形体劳苦而精神快乐。淡泊忘机、舒心安逸的人，形志都安乐；牵绊拘束、畏惧不安的人，形志都痛苦。形体安逸的人，四肢不运动，则血脉留滞，所以应当用灸刺来治疗，以疏通血脉。形体劳苦的人，劳累筋骨，所以应当用热敷和导引来治疗，以舒展筋腱。形体安逸精神快乐，则心胸宽广、身体丰腴，所以应当用针石来疏导气机。志，是心的发用。咽喉是胃腑的门，而胃主肌肉形体，（注：此处原文逻辑较复杂，通常解释为食管经过心脏附近，或心开窍于舌/咽相关）内应于心脏，所以形志皆苦的人，病生于咽喉噎塞。这种病属于不足，所以应当用甘药来调理。惊伤心肝，恐伤肾，所以经常惊恐，会导致筋脉不通，营气不行，从而产生麻木不仁。这种病因在内，所以应当用按摩和药酒来治疗。这叫做“五形志”。
五脏之气：心主嗳气，肺主咳嗽，肝主多言，脾主吞咽，肾主呵欠。
以下这段意在说明，明白了九针的道理后，更应当知晓五运六气的微妙之处。五运，是五行的化运，与五脏六腑相合，主管气机的出入。六气，是主司天和在泉之气，与人的三阴三阳相合，贯通手足十二经脉。以九九的大数，合于五六的变化，可以通达无穷，流传后世。嗳气，是中焦逆乱之气，向上走于心，所以心主嗳气。《阴阳应象大论》说：肺在变动时为咳。语，指辩论说话。肝为将军之官，谋虑由此而出，所以肝主多言。脾主为胃输送津液。如果脾气不能灌溉其他四脏，津液反而溢出到外窍，所以出现吞咽的症状。本经说：阳主上，阴主下。阳气牵引向上，阴气牵引向下，阴阳相互牵引，所以频繁呵欠。治疗应当泻足少阴，补足太阳。大概是肾气上逆，想要向下牵引所以呵欠。
六腑之气：胆主怒，胃主气逆呃逆，大肠小肠主泄泻，膀胱失约主遗尿，下焦水液溢满主水肿。
王子律说：胆是中正之官，决断由此而出，所以气逆则为怒。《口问篇》说：人发生呃逆，是因为食物进入胃中，胃气上注于肺。现在因为有旧的寒气与新进入的食物之气一起返回胃中，新旧之气相乱，真气与邪气相攻，气机并逆，再次从胃中出来，所以发生呃逆。大肠和小肠接受和盛纳水谷，变化糟粕，生病时不能消化食物而发生泄泻。膀胱是州都之官，津液藏于此，气化后才能排出，所以约束无力就会遗尿。下焦像沟渠，水道由此而出，生病时反而溢满成为水病。
五味：酸入肝，辛入肺，苦入心，甘入脾，咸入肾，淡入胃，这叫做“五入”。酸走筋，辛走气，苦走血，咸走骨，甘走肉，这叫做“五走”。
王氏说：酸苦甘辛咸，是五行之味；血气肉筋骨，是五脏所生。所以五味各自走向其相应的道路。
五裁：病在筋，不要吃酸；病在气，不要吃辛；病在骨，不要吃咸；病在血，不要吃苦；病在肉，不要吃甘。口中虽然嗜好想吃，也不能多吃，必须自我节制，这叫做“五裁”。
王子律说：裁，就是斟酌适中，不可多吃。五味入口，内养五脏，外润形体。生病时会嗜食某些味道，所以应该加以节制。
五发：阴病发于骨，阳病发于血；阴病发于肉，阳病发于冬；阴病发于夏。
王子律说：肾为阴脏，在体为骨，所以阴病发于骨。心为阳脏，在体为脉，所以阳病发于血。脾为阴中之至阴，在体为肉，所以阴病发于肉。这也就是《调神论》所说的违背夏气，则太阳不长，心气内虚；违背冬气，则少阴不藏，肾气独沉的意思。大概是因为本气自逆而发病。肝为牡脏，违背冬气则奉生之气少，春季会发生痿厥，所以肝脏的阳病发于冬。肺为牝脏，违背夏气则奉收之气少，秋季会发生痿疟，所以肺脏的阴病发于夏。所以说五脏发病，有的因所生之母气而为病，有的因本气自逆而为病。从五脏错综的角度来看，都能致病。
五邪：邪气侵入阳分则表现为狂躁，侵入阴分则表现为血痹。邪气侵入阳分，转化后则变为癫疾；侵入阴分，转化后则变为失音。阳分之邪转入阴分，病症表现为静默；阴分之邪转出阳分，病症表现为喜怒无常。（“喜”当作“善”，见《宣明五气章》：阴出之阳病善怒）
王子律说：邪气侵入阳分则阳盛，阴不能胜阳，则血脉流动急迫，进而发狂。另外，四肢是诸阳之本，阳盛则四肢充实，充实则能登高；热盛于身，则脱衣想跑；阳盛则使人骂詈，不分亲疏。痹，就是闭塞、疼痛。邪气侵入阴分，闭塞不行，停留而成为痹痛。在外者，皮肤为阳，筋骨为阴，所以说病在阳的叫风，病在阴的叫痹。癫乃重阴，邪气侵入阳分，转入阴分，就变成癫疾。心主言语，由肾间的动气而后发动，邪气侵入肾脏之阴，转入心脏之阳，就变成失音。阳分的邪气进入阴分，病人表现安静；阴分的邪气出于阳分，病人易怒。上一节论述五脏之气自伤，本节论述五脏被邪气所病。
《本神篇》说：肝藏血，血舍魂；脾藏营，营舍意；肺藏气，气舍魄；心藏脉，脉舍神；肾藏精，精舍志。神、志、魂、魄、意，是五脏所藏的神识。
王子律说：上一节论述五脏内藏的神识，本节论述五脏外合的形体。
阳明经多血多气，太阳经多血少气，少阳经多气少血，太阴经多血少气，厥阴经多血少气，少阴经多气少血。所以说：刺阳明经可出血和气，刺太阳经可出血而避气，刺少阳经可出气而避血，刺太阴经可出血而避气，刺厥阴经可出血而避气，刺少阴经可出气而避血。（“恶”读作wù，意为厌恶、避开）
王子律说：这与《五音五味篇》中的论述相同而重复出现，是因为五运而生六气。多的宜于放出，少的不宜，所以说“恶”。足阳明与足太阴为表里，足少阳与足厥阴为表里，足太阳与足少阴为表里，这叫做足的阴阳。手阳明与手太阴为表里，手少阳与手心主为表里，手太阳与手少阴为表里，这叫做手的阴阳。
三阴三阳，是天之六气，而人也有此六气，合于手足十二经脉、六脏六腑。大概针有九九之数，人有九九之数，地有九九之数，都上通于天之六六之数。王子律说：地的五行，上呈于天的六气，所以先论五行，后论六气。
Huangdi said: I have heard from you, Master, about the Nine Needles. The knowledge is abundant and profound, yet I still fail to fully comprehend it. May I ask how the Nine Needles originated? On what basis were they named?
Qibo replied: The Nine Needles are based on the great numbers of Heaven and Earth. They begin with one and end with nine. Therefore, the first needle corresponds to Heaven, the second to Earth, the third to Humanity, the fourth to the Four Seasons, the fifth to Musical Notes, the sixth to Pitch-pipes (Lü), the seventh to Stars, the eighth to the Eight Winds, and the ninth to the Nine Fields.
Huangdi asked: How do the needles correspond to these nine numbers?
Qibo answered: The Sages established the numbers of Heaven and Earth, starting from one to nine, thereby defining the "Nine Fields." Multiplying nine by nine yields eighty-one, which serves as the basis for the Huangzhong pitch standard. The needles are designed according to this numerical system.
The first needle corresponds to Heaven. Heaven belongs to Yang. Among the Five Zang Organs, the Lung corresponds to Heaven. The Lung is like a canopy covering the five zang and six fu organs. The skin is associated with the Lung and also belongs to the body's Yang aspect. Therefore, the first needle is designed with a broad head and a sharp tip, preventing deep insertion so that it does not damage Yang Qi, allowing only pathogenic factors to exit with the Yang Qi.
The second needle corresponds to Earth. In humans, flesh corresponds to Earth. Thus, the second needle is designed with a cylindrical body and a rounded tip to avoid damaging muscle tissue. If muscles are damaged, Qi will be exhausted.
The third needle corresponds to Humanity. Human life depends on blood vessels. Therefore, the third needle has a thick body and a rounded tip, allowing it to press upon the pulse without sinking too deeply, thereby guiding Zheng Qi (Upright Qi) and expelling pathogenic factors alone.
The fourth needle corresponds to Time. The Eight Winds of the four seasons invading the meridians can cause stubborn diseases. Hence, the fourth needle has a cylindrical body and a sharp tip to drain heat and blood, eliminating stubborn diseases.
The fifth needle corresponds to Musical Notes. Notes distinguish between winter and summer, divided at the Zi and Wu hours, marking the separation of Yin and Yang and the struggle between cold and heat. When these two energies clash, abscesses and pus may form. Therefore, the fifth needle has a tip shaped like a sword edge to drain large amounts of pus.
The sixth needle corresponds to Pitch-pipes (Lü). Lü harmonizes Yin and Yang and the four seasons, aligning with the twelve meridians. When deficient pathogens invade the meridians, they cause sudden Bi Syndrome (obstruction syndrome). Thus, the sixth needle has a slightly enlarged, round, and sharp tip with a slightly thicker middle section to dispel sudden pathogenic factors.
The seventh needle corresponds to Stars. Stars correspond to the seven orifices of the human body. Pathogens lodging in the meridians cause painful Bi Syndrome. Therefore, the seventh needle has a tip as fine as a mosquito's proboscis. It should be inserted slowly and gently, retained for a long time to consolidate Zheng Qi, allowing both true Qi and pathogens to exit together, facilitating recovery after withdrawal.
The eighth needle corresponds to Wind. Wind corresponds to the eight major joints of the limbs. Deficient winds from the eight directions injure the body, penetrating deeply into bone fissures, waist, spine, and interstices, causing deep Bi Syndrome. Therefore, the eighth needle has a long body and a sharp tip to treat deep pathogens and distant Bi Syndrome.
The ninth needle corresponds to the Nine Fields. This corresponds to the spaces between joints and the skin. Excessive pathogens flow throughout the body, resembling wind-water edema, but cannot pass through major joint hinges. Therefore, the ninth needle is sized like a pestle with a slightly rounded tip to remove large pathogens trapped at the joints.
This chapter discusses the principles of the Nine Needles, which correspond to the great numbers of Heaven and Earth and integrate with the human body. Human physique responds to Heaven and Earth Yin-Yang and integrates with the needles, representing a mutual correspondence. Heaven, Earth, and Humanity constitute the "Three Powers." The great numbers of Heaven and Earth start with one and complete with three; three multiplied by three becomes nine; nine multiplied by nine becomes eighty-one, establishing the Huangzhong number, which the needles follow. The Lung belongs to Metal, resides high, and covers the organs, thus corresponding to Heaven. Spleen belongs to Earth and governs muscles externally, thus flesh corresponds to Earth. Blood vessels are the spirit and qi of humans, sustaining life. Meridians emerge from the limbs, corresponding to the twelve months of the year, thus integrating with the four seasons and eight winds. Five is in the center of the nine numbers, governing the division of winter and summer at Zi and Wu. Lü divides Yin and Yang, corresponding to the twelve meridians. The seven orifices are located superiorly, corresponding to the seven stars. Limbs correspond to the four directions, and bones have eight major joints, corresponding to the eight winds. The Nine Fields are celestial divisions, terrestrial provinces, and in the human body, correspond to the chest, throat, head, and limbs. Thus, human Qi connects to the Nine Provinces and Nine Orifices, all communicating with Heavenly Qi. This demonstrates that the Way of the Nine Needles connects Heaven, Earth, and Humanity, each having specific forms and uses.
Huangdi asked: Are there fixed dimensions for the length of the needles?
Qibo replied:
1. The Chan Needle (Cymbal Needle): Modeled after a hairpin, removing the last half-inch, leaving a sharp tip. Length: 1.6 cun. Treats heat in the head and body.
2. The Yuan Needle (Round Needle): Modeled after a quilting needle, cylindrical body, egg-shaped tip. Length: 1.6 cun. Treats Qi accumulation between muscles.
3. The Di Needle (Press Needle): Modeled after the sharp point of millet grains. Length: 3.5 cun. Used to press meridians to extract Qi and expel pathogens.
4. The Feng Needle (Sharp Needle): Modeled after a quilting needle, cylindrical body, sharp tip. Length: 1.6 cun. Treats abscesses, heat, and bleeding.
5. The Pi Needle (Sword Needle): Modeled after a sword edge, width 0.25 cun, length 4 cun. Treats large abscesses caused by clashing heat.
6. The Yuanli Needle (Round-Sharp Needle): Tip slightly enlarged, body thinner, allowing deep insertion. Length: 1.6 cun. Treats abscesses and Bi Syndrome.
7. The Hao Needle (Hair Needle): Modeled after body hair. Length: 1.6 cun. Treats cold-heat pain and Bi in the collaterals.
8. The Chang Needle (Long Needle): Modeled after a specific long needle. Length: 7 cun. Treats deep pathogens and distant Bi Syndrome.
9. The Da Needle (Large Needle): Modeled after the Feng Needle, slightly rounded tip. Length: 4 cun. Treats large pathogens trapped in joints.
These are the forms and dimensions of the Nine Needles. This section discusses their manufacturing standards and varied applications. Human Qi and Blood follow Heaven and Earth Yin-Yang, rotating day and night without rest. Stagnation leads to Bi Syndrome or abscesses. Thus, the Nine Needles are used to regulate Qi, treat abscesses, and resolve Bi. The needle is the tool to rotate the Qi of Heaven and Earth.
Huangdi asked: How does the human body correspond to the Nine Fields?
Qibo replied: Let me explain the correspondence of body parts to the Nine Fields.
Left foot corresponds to Lichun (Start of Spring), days Wuyin and Jichou.
Left hypochondrium corresponds to Chunfen (Spring Equinox), day Yimao.
Left hand corresponds to Lixia (Start of Summer), days Wuchen and Jisi.
Chest, throat, and head correspond to Xiazhi (Summer Solstice), day Bingwu.
Right hand corresponds to Liqiu (Start of Autumn), days Wushen and Jiwei.
Right hypochondrium corresponds to Qiufen (Autumn Equinox), day Xinyou.
Right foot corresponds to Lidong (Start of Winter), days Wuxu and Jihai.
Waist, sacrum, and lower orifices correspond to Dongzhi (Winter Solstice), day Renzi.
Six Fu Organs and the three Zang organs below the diaphragm correspond to the Central Region (Zhongzhou).
The greatest taboos are the days when Taiyi resides and all Wu and Ji days. For these nine positions, observe where the Eight Regular Winds reside. If treating swelling or abscesses in corresponding body areas, do not use soaking therapy on the day directly corresponding to that area. These are called "Heavenly Taboo Days."
The Nine Fields correspond to the nine provinces. According to astrological texts:
Lichun corresponds to Ji and Wei constellations, Hebei Province.
Chunfen corresponds to Fang and Xin constellations, Xuzhou.
Lixia corresponds to Yi and Zhen constellations, Jingzhou.
Xiazhi corresponds to Jing and Gui constellations, Yongzhou.
Liqiu corresponds to Shen and Jing constellations, Liangzhou.
Qiufen corresponds to Kui and Lou constellations, Yanzhou.
Lidong corresponds to Wei and Shi constellations, Qingzhou.
Dongzhi corresponds to Niu and Dou constellations, Yangzhou.
Central Region corresponds to Zhang and Liu constellations, Yuzhou.
Earth has Nine Fields and Nine Provinces; humans have nine orifices and nine viscera, all connecting to Heavenly Qi. Thus, the body corresponds to the Nine Fields and integrates with the four seasons and eight solar terms. Hands and feet correspond to Wu and Ji days because Earth governs the limbs. The first half of the year is governed by Heavenly Qi; the second half by Earthly Qi. Head and chest correspond to Summer Solstice (Yang); waist and legs correspond to Winter Solstice (Yin). Bingwu is Fire, governing Summer; Renzi is Water, governing Winter. Hypochondrium is the pivot of entry and exit, governing Spring and Autumn Equinoxes. Spring sees Yang rising and Yin descending; Autumn sees Yin rising and Yang descending. Yimao is Wood, East; Xinyou is Metal, West. The six Fu organs and three Zang organs below the diaphragm are central and inferior, corresponding to the Central Earth. "Taiyi residence days" refer to days of palace movement or central establishment. "Eight Regulars" are the eight cardinal directions, used to monitor seasonal deficient winds. "Direct days" refer to Taiyi residence days and Wu/Ji days. These are Heavenly Taboo Days. Wang Zilv stated: In Dunjia, Six Wu are Heaven's Gates, Six Ji are Earth's Doors, hence taboo. Lu Lianghou stated: Lung corresponds to Heaven, Heart to Sun, so only three Zang below diaphragm correspond to Earth. Ni Zhongyu stated: Qi moves upward from below; left foot corresponds to Start of Spring, right foot to Start of Winter, indicating Qi returns downward.
Those whose bodies are comfortable but minds are distressed develop diseases in the vessels, treated with moxibustion and acupuncture. Those whose bodies are laborious but minds are joyful develop diseases in tendons, treated with hot compresses and Dao Yin exercises. Those whose bodies and minds are both comfortable develop diseases in flesh, treated with stone needles. Those whose bodies and minds are both distressed develop diseases in the throat (dysphagia), treated with sweet herbs. Those frequently frightened develop numbness due to blocked tendons and vessels, treated with massage and medicinal wine. This is called the "Five Forms and States."
This passage explains that people differ in status and temperament, leading to variations in physical and mental comfort. Treatment must adhere to principles. The wealthy have comfortable bodies but distressed minds; the rural poor have laborious bodies but joyful minds. Those who are detached are comfortable in both; those bound by worry are distressed in both. Comfortable bodies lead to stagnant blood vessels, requiring moxa/acupuncture to unblock. Laborious bodies strain tendons, requiring heat/Dao Yin to relax them. Comfortable body and mind lead to broad-mindedness and robustness, requiring stone needles to diffuse Qi. Distressed body and mind affect the throat (gate of the stomach, connected to the heart), causing deficiency-type dysphagia, treated with sweet herbs. Fear injures Kidney; shock injures Heart/Liver. Frequent fright blocks vessels and Ying Qi, causing numbness, treated with massage/wine. This constitutes the Five Forms and States.
Qi of the Five Zang Organs: Heart governs belching; Lung governs coughing; Liver governs speech; Spleen governs swallowing; Kidney governs yawning.
Understanding the Nine Needles requires knowing the subtleties of the Five Movements and Six Qi. Five Movements are the transformations of the Five Elements, coordinating with Zang/Fu organs for entry/exit. Six Qi govern the Upper and Lower phases, coordinating with Three Yin/Three Yang and twelve meridians. Through the numbers of nine-nine and five-six, this knowledge is infinite and transmissible. Belching is reversed Qi from the Middle Jiao moving up to the Heart. Coughing is a movement of the Lung. Speech involves deliberation, governed by the Liver (General). Spleen transports fluids; if it fails, fluids overflow, causing swallowing issues. Yawning results from Yin pulling down and Yang pulling up; treat by draining Shaoyin and tonifying Taiyang.
Qi of the Six Fu Organs: Gallbladder governs anger; Stomach governs hiccups (reverse Qi); Large/Small Intestines govern diarrhea; Bladder governs incontinence; Lower Jiao governs water retention.
Gallbladder is the official of justice and decision; reverse Qi causes anger. Hiccups occur when old cold and new food clash in the Stomach, reversing Qi. Intestines transform waste; dysfunction causes diarrhea. Bladder stores urine; loss of control causes incontinence. Lower Jiao is like a ditch; dysfunction causes water disease.
Five Flavors: Sour enters Liver; Pungent enters Lung; Bitter enters Heart; Sweet enters Spleen; Salty enters Kidney; Bland enters Stomach. These are the "Five Entries."
Sour travels to Tendons; Pungent travels to Qi; Bitter travels to Blood; Salty travels to Bones; Sweet travels to Flesh. These are the "Five Travels."
Wang Shuhe noted that flavors correspond to elements, and tissues to organs, so flavors travel to their respective paths.
Five Restraints: For tendon diseases, avoid sour; for Qi diseases, avoid pungent; for bone diseases, avoid salty; for blood diseases, avoid bitter; for flesh diseases, avoid sweet. Even if craved, intake must be restrained. This is the "Five Restraints."
Wang Zilv explained that restraint means moderation. Flavors nourish internally and moisten externally, but diseased states cause cravings, necessitating restraint.
Five Manifestations: Yin diseases manifest in bones; Yang diseases manifest in blood. Yin diseases manifest in flesh; Yang diseases manifest in winter. Yin diseases manifest in summer.
Kidney (Yin) governs bones; Heart (Yang) governs vessels. Spleen (Extreme Yin) governs flesh. Liver (Yang organ) Yang diseases manifest in winter due to lack of spring generation. Lung (Yin organ) Yin diseases manifest in summer due to lack of autumn harvesting. Diseases arise from maternal element deficiency or self-Qi reversal.
Five Pathogens: Pathogens entering Yang cause mania; entering Yin cause blood Bi. Yang pathogens transforming become epilepsy; Yin pathogens transforming become aphonia. Yang-to-Yin transition causes quietness; Yin-to-Yang transition causes irritability.
Yang excess causes rapid pulse, climbing, running, and abusive behavior. Yin obstruction causes pain. Epilepsy is heavy Yin; aphonia involves Heart/Kidney connection. Yang pathogens entering Yin cause quietness; Yin pathogens exiting to Yang cause anger. Previous section discussed self-injury of Zang Qi; this section discusses pathogenic invasion.
Five Zang Storage: Heart stores Shen (Spirit); Lung stores Po (Ethereal Soul); Liver stores Hun (Corporeal Soul); Spleen stores Yi (Intellect); Kidney stores Zhi (Will).
From *Ben Shen*: Liver stores Blood housing Hun; Spleen stores Ying housing Yi; Lung stores Qi housing Po; Heart stores Pulse housing Shen; Kidney stores Essence housing Zhi.
Five Governance: Heart governs vessels; Lung governs skin; Liver governs tendons; Spleen governs muscles; Kidney governs bones.
Meridian Qi/Blood Distribution:
Yangming: Much Blood, Much Qi.
Taiyang: Much Blood, Little Qi.
Shaoyang: Little Blood, Much Qi.
Taiyin: Much Blood, Little Qi.
Jueyin: Much Blood, Little Qi.
Shaoyin: Little Blood, Much Qi.
Therefore:
Puncture Yangming to release Blood and Qi.
Puncture Taiyang to release Blood, avoid Qi.
Puncture Shaoyang to release Qi, avoid Blood.
Puncture Taiyin to release Blood, avoid Qi.
Puncture Jueyin to release Blood, avoid Qi.
Puncture Shaoyin to release Qi, avoid Blood.
("Avoid" implies caution against excessive depletion).
Foot Yangming/Taiyin are exterior-interior pairs; Shaoyang/Jueyin are pairs; Taiyang/Shaoyin are pairs. Hand Yangming/Taiyin are pairs; Shaoyang/Pericardium are pairs; Taiyang/Shaoyin are pairs.
Three Yin and Three Yang correspond to Heaven's Six Qi and human meridans/organs. Earth's Five Elements present to Heaven's Six Qi; thus, Five Elements are discussed before Six Qi.