| | 鍼解: |
黃帝問曰：願聞九鍼之解，虛實之道。歧伯對曰：刺虛則實之者，鍼下熱也，氣實乃熱也。滿而泄之者，鍼下寒也，氣虛乃寒也。菀陳則除之者，出惡血也。邪勝則虛之者，出鍼勿按。徐而疾則實者，徐出鍼而疾按之。疾而徐則虛者，疾出鍼而徐按之。言實與虛者，寒溫氣多少也。若無若有者，疾不可知也。察後與先者，知病先後也。為虛與實者，工勿失其法。若得若失者，離其法也。虛實之要，九鍼最妙者，為其各有所宜也。補寫之時者，與氣開闔相合也。九鍼之名，各不同形者，鍼窮其所當補寫也。 |
| | The Yellow Emperor asked: I would like to hear an explanation of the Nine Needles and the principles of deficiency and excess. Qibo replied: When needling a deficient condition to tonify it, warmth is felt at the needle site; this warmth occurs when the qi becomes 充实 (substantial). When needling a full condition to drain it, coldness is felt at the needle site; such coldness occurs when the qi becomes deficient. To remove stagnation and old accumulations means to expel evil blood. When pathogenic factors are excessive, one should avoid reinforcing; after needle removal, do not press the site. The method of "slow insertion and quick pressing" to tonify involves slowly withdrawing the needle and quickly pressing the site. The method of "quick insertion and slow pressing" to drain involves quickly withdrawing the needle and slowly pressing the site. What is meant by tonifying or draining depends on the quantity and temperature of the qi—whether it is cold or warm, deficient or excessive. If something appears to be present yet not clearly so, its nature cannot be known quickly. To observe what comes after and before is to understand the sequence of the disease's development. When dealing with deficiency or excess, the practitioner must not deviate from the method. If one seems to gain and then lose, it is because they have departed from the correct method. The key to deficiency and excess lies in the Nine Needles; their effectiveness is most remarkable precisely because each has its appropriate application. The timing for tonifying or draining should correspond with the opening and closing of the qi. The Nine Needles have different names and forms, each suited to its specific application in tonifying or draining.
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| | 鍼解: |
刺實須其虛者，留鍼陰氣隆至，乃去鍼也。刺虛須其實者，陽氣隆至，鍼下熱乃去鍼也。經氣已至，慎守勿失者，勿變更也。深淺在志者，知病之內外也。近遠如一者，深淺其候等也。如臨深淵者，不敢墯也。手如握虎者，欲其壯也。神無營於眾物者，靜志觀病人無左右視也。義無邪下者，欲端以正也。必正其神者，欲瞻病人目制其神，令氣易行也。 |
| | When needling a condition of excess, one must wait for it to become deficient; the needle should be left in place until yin qi reaches its peak, then removed. When needling a condition of deficiency, one must await the arrival of substantial yang qi; when warmth is felt at the needle and yang reaches its peak, then remove the needle. Once the meridian qi has arrived, one must carefully maintain it without losing it; do not alter or change the method. The depth of insertion depends on intention; this is to discern whether the disease lies internally or externally. Treating near and distant points as one means that their depths are adjusted according to similar conditions. To act as if standing at the edge of a deep abyss is to be cautious and not neglect one's duty. To hold the needle as firmly as grasping a tiger means to ensure strength and stability. When one's spirit is not distracted by external things, it means maintaining a calm mind while observing the patient without looking left or right. To have no improper intentions in needling is to maintain an upright and proper approach. It is essential to stabilize one's spirit; this means looking into the patient's eyes to regulate their spirit, so that qi can flow more easily.
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| | 鍼解: |
所謂三里者，下膝三寸也。所謂跗之者，舉膝分易見也。巨虛者蹻足，䯒獨陷者。下廉者，陷下者也。 |
| | What is referred to as "Sanli" (Three Miles) is three cun below the knee. What is called "Fu" refers to a location that becomes clearly visible when the knee is raised and separated. Juxu (Great Hollow) is located on the outer side of the lower leg; it is a point that appears as a depression when the foot is raised. Xialian refers to the depressed area at its location.
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| | 鍼解: |
帝曰：余聞九鍼，上應天地四時陰陽，願聞其方，令可傳於後世以為常也。歧伯曰：夫一天二地三人四時五音六律七星八風九野，身形亦應之，鍼各有所宜，故曰九鍼。人皮應天，人肉應地，人脈應人，人筋應時，人聲應音，人陰陽合氣應律，人齒面目應星，人出入氣應風，人九竅三百六十五絡應野。故一鍼皮，二鍼肉，三鍼脈，四鍼筋，五鍼骨，六鍼調陰陽，七鍼益精，八鍼除風，九鍼通九竅，除三百六十五節氣，此之謂各有所主也。 |
| | The Yellow Emperor said: I have heard that the Nine Needles correspond to Heaven, Earth, the Four Seasons, and Yin-Yang. I wish to learn their methods so they may be passed down for future generations as a constant practice. Qibo said: Heaven is one, Earth is two, Man is three, the Four Seasons are four, the Five Tones are five, the Six Laws (of pitch) are six, the Seven Stars are seven, the Eight Winds are eight, and the Nine Fields are nine. The human body also corresponds to these; each needle has its appropriate application, hence they are called the Nine Needles. Human skin corresponds to Heaven, human flesh corresponds to Earth, human vessels correspond to Man, human sinews correspond to the seasons, human voice corresponds to tones, the union of yin and yang qi in humans corresponds to the Six Laws (of pitch), human teeth, face, and eyes correspond to stars, the entry and exit of breath in humans correspond to winds, and the nine orifices and 365 collateral vessels in humans correspond to the Nine Fields. Therefore, the first needle treats the skin, the second treats flesh, the third treats vessels, the fourth treats sinews, the fifth treats bones, the sixth regulates yin and yang, the seventh nourishes essence, the eighth dispels wind, and the ninth unblocks the nine orifices, removing the 365 joints' qi. This is what is meant by each needle having its specific function.
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| | 鍼解: |
人心意應八風，人氣應天，人髮齒耳目五聲，應五音六律，人陰陽脈血氣應地，人肝目應之九，九竅三百六十五。人一以觀動靜天二以候五色七星應之以候髮毋澤五音一以候宮商角徵羽六律有餘不足應之二地一以候高下有餘九野一節俞應之以候閉節三人變一分人候齒泄多血少十分角之變五分以候緩急六分不足三分寒關節第九分四時人寒溫燥濕四時一應之以候相反一四方各作解。 |
| | Human mind and intention correspond to the Eight Winds; human breath corresponds to Heaven. Human hair, teeth, ears, eyes, and five sounds correspond to the Five Tones and Six Laws (of pitch). The yin-yang meridians, blood, and qi in humans correspond to Earth. The liver and eyes in humans respond accordingly. There are nine orifices corresponding to 365 points. Human one observes movement and stillness; Heaven two waits for the five colors, with the Seven Stars corresponding to observe whether hair is lustrous or not. The Five Tones—one awaits the palaces, merchants, corners, harvests, and feathers—while the Six Laws respond to excess or deficiency. Two Earths await high or low conditions, excess or not; one Nine Field corresponds to each joint 俞 (yú) to observe whether joints are closed. Three people change by one part; one person observes teeth, blood loss, and blood quantity, with ten parts of corner variation, five parts for observing urgency or slowness, six parts for deficiency, three parts for cold in the joints, nine-tenths as the ninth division. The Four Seasons—human coldness, warmth, dryness, and dampness—correspond to one each; this is used to observe opposing conditions. Each of the four directions has its own explanation.
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