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Chapter 78 of 81
黄帝内经·灵枢
Overall Paraphrase
The Yellow Emperor asked: I have heard from you, Master, the principles of the nine needles. Their content is broad and profound, yet I still cannot fully comprehend it. May I ask how the nine needles came into being? On what basis are they named? Qi Bo replied: The nine needles (nine types of needling instruments) correspond to the great number of Heaven and Earth—beginning with one and ending with nine. Thus, the first needle takes its model from Heaven, the second from Earth, the third from man, the fourth from the four seasons, the fifth from the five tones, the sixth from the six pitch-pipes, the seventh from the seven stars, the eighth from the eight winds, and the ninth from the nine wilds. The Yellow Emperor asked: How do the nine needles correspond to the number nine? Qi Bo said: The sages established the numbers of Heaven and Earth, from one to nine, to divide the nine wilds (the nine territorial divisions). Nine multiplied by nine gives eighty-one, corresponding to the number of the Yellow Bell pitch-pipe, and the needles likewise respond to this number.
The first needle takes its model from Heaven. Heaven pertains to Yang. Among the five viscera, that which corresponds to Heaven is the Lungs (governing qi, dwelling in the upper position). The lungs are the canopy of the five viscera and six bowels. The skin is the external match of the lungs and belongs to the Yang aspect of the human body. Therefore, this needle should have a large head and sharp tip, so that it cannot be inserted deeply, lest Yang qi be drained outward. The second needle takes its model from Earth. That by which a person can stand upright is the flesh and muscles. Therefore, this needle should have a straight, round body and a round, blunt tip, so that it does not harm the muscles—otherwise qi and blood would be exhausted. The third needle takes its model from man. Man relies on blood vessels to generate life. Therefore, this needle should have a thick body and a round, blunt tip; it can be used to press on the channels and vessels without piercing in, to guide the upright qi and cause the pathogenic qi to be expelled alone. The fourth needle takes its model from the four seasons. When pathogenic qi of the eight winds of the four seasons invades the channels and vessels, it produces stubborn diseases. Therefore, this needle should have a straight, round body and a sharp tip; it can drain heat and release blood, causing chronic diseases to subside. The fifth needle takes its model from the five tones. Tones correspond to the boundary between winter and summer—the alternation of Zi and Wu, where yin and yang interchange and cold and heat contend; the clashing of the two qi forms abscesses and pus. Therefore, this needle should have a tip like a sword's edge, which can incise and drain large abscesses. The sixth needle takes its model from the six pitch-pipes. Pitch-pipes harmonize yin and yang and the four seasons, and correspond to the twelve channels. Deficiency pathogens invading the channels and vessels cause sudden bi-patterns (obstruction disorders). Therefore, this needle should have a tip like a long hair, both round and sharp, with the middle portion slightly thicker, used to eliminate suddenly arising qi. The seventh needle takes its model from the seven stars. The seven stars correspond to the seven orifices of man. When pathogenic qi invades the channels, lodges within them, and remains there, it causes painful bi-patterns. Therefore, this needle should have a tip as fine as the proboscis of a mosquito or biting fly; inserted slowly, retained briefly yet allowed to remain long, so that upright qi is restored, the pathogenic qi follows the needle out, and after withdrawal the upright qi is nourished. The eighth needle takes its model from the eight winds. The eight winds correspond to man's thighs and arms—the eight major joints. When the upright deficiency winds of the eight sections harm a person, the pathogenic qi penetrates deeply and lodges in the bone interstices, the lumbus, the spine, the joints, and the striae and interstices, becoming deep bi-patterns. Therefore, this needle should have a long body and a sharp tip, capable of dispelling deep-lying pathogenic qi and long-standing bi-patterns. The ninth needle takes its model from the nine wilds. The nine wilds correspond to the interstices between the joints, skin, and flesh of man. When excessive pathogenic qi (overabundant pathogenic influences) overflows throughout the body, appearing like edema, the pathogenic qi becomes obstructed and cannot pass through the large joints. Therefore, this needle should have a tip sharp as a staff, yet mildly rounded at the edge—used to remove the great qi that cannot pass through the joints.
The Yellow Emperor asked: Do the needles have fixed lengths? Qi Bo replied: The first needle is called the chan needle (lance needle). It takes its model from the turban pin. Its head is large and its tip sharp; it is one cun and six fen in length. It primarily treats heat disorders of the head and body. The second needle is called the yuan needle (round needle). It takes its model from the wadding needle. Its body is straight and round with an ovoid tip; one cun and six fen in length. It primarily treats qi in the spaces between the divided flesh. The third needle is called the di needle (swift-pointed needle). It takes its model from the sharp tips of millet and panicled millet; three cun and a half in length; used to press on the channels, guide the upright qi, and cause the pathogenic qi to be expelled. The fourth needle is called the feng needle (lance/sharp needle). It takes its model from the wadding needle. Its body is round and straight, with a sharp tip; one cun and six fen in length. It primarily treats ulcerous heat by bloodletting. The fifth needle is called the pi needle (sword needle). It takes its model from the sword's edge; two fen and a half in width, four cun in length. It primarily treats large abscesses and pus, i.e., disorders of contention between cold and heat. The sixth needle is called the yuanli needle (round, benefit needle). It takes its model from a long hair. Its tip is slightly large while its body is conversely small; it may be inserted deeply; one cun and six fen in length. It primarily treats abscesses and bi-patterns. The seventh needle is called the hao needle (filiform needle). It takes its model from downy hair; one cun and six fen in length; it primarily treats cold-heat painful bi-patterns in the collateral vessels. The eighth needle is called the chang needle (long needle). It takes its model from the qi needle; seven cun in length; it primarily treats deep-lying pathogens and distant bi-patterns. The ninth needle is called the da needle (large needle). It takes its model from the feng needle. Its tip is slightly rounded; four cun in length; it primarily treats the great qi that cannot pass through the joints. The forms of the nine needlesbeing thus complete—these are the standards governing the large, small, long, and short dimensions of the nine needles.
The Yellow Emperor asked: How does the bodily form correspond to the nine wilds? Qi Bo said: The left foot corresponds to Beginning of Spring, its day being wu-yin and ji-chou. Tke left flank corresponds to Spring Equinox; its day, yimao. The left hand corresponds to Beginning of Summer; its days, wu-chen and ji-si. The chest, throat, and head correspond to Summer Solstice; its day, bing-wu. The right hand corresponds to Beginning of Autumn; its days, wu-shen and ji-wei. The right flank corresponds to Autumn Equinox; its day, xin-you. The right foot corresponds to Beginning of Winter; its days, wu-xu and ji-hai. The lumbus, sacrum, and lower orifices correspond to Winter Solstice; its day, ren-zi. The six bowels and three viscera correspond to the Central Province (the center-earth seat); its great taboo days are the days of Taiyi's residence and all wu-ji days. As for these nine bodily regions, one should carefully observe where the eight upright influences (the upright winds of the eight regions) reside at, and which upper-niight, lower-left-right bodily parts they govern. If an abscess or swelling occurs in any of these bodily regions, when treating it one must not incise and drain pus on its corresponding taboo day. This is what is called the heavenly taboo days (days when heavenly timing forbids intervention).
"形乐志苦"又见"五志相应": One whose form is at ease but whose will is distressed (physical comfort with mental distress) tends to suffer from illness in the channels and vessels—treat with moxibustion and needling. One whose form is toiled yet whose will is content (physical toil but mental contentment) tends to fall ill in the sinews—treat with warming compresses and daoyin (guiding and stretching exercises). One whose form is both at ease and will is at ease tends to fall ill in the flesh and muscles—treat with needling and stone instruments. One whose form is toiled and will is distressed tends to fall ill in the throat—treat with sweet medicinals. One whose form is repeatedly startled and frightened will have blockage in sinews and vessels, giving rise to diseases of numbness and loss of sensation in the affected area—treat with massage.Buzhu in pinyin is said in many classical translations with varied meaning.
Thus This is what is meant by the five forms in relation to one's physical state and treatment methods.
Qi of the Five Viscera — Disease of the heart qi appears as eructation (belching); disease of the lung qi as coughing; disease of the liver qi as excessive speech;disease of the spleen qi as acid reflux;disease of the kidney qi as yawning. Qi of the Six Bowels: Dis-ease of the gallbladder manifests as anger.;disease of the stomach is qi counterflow and hiccough.;disease of the large intestine andsmall intestine is diarrhea.;disease of the urinary bladder with loss of control is enuresis.;disease of the lower burner leading to overflow of water is edema. The Five Flavors — Sour enters liver.acrid (acrid entry) falls to lungs. ,bitter enters heart, sweet enters spleen.,salty enters kidneys, insipid enters stomach,These are the five. categorpicoflavor entering the relative viscera. 五并:Essence-qi coincides in the liver- producing (Man has grieved for this kind)； with the heart. originating joy.; with the Lóng gills producing "g1om;五陰，at同于i When聚合 ofFine essence give rise VariousEm. Emotion — with lung producing bei(overcoming), or will concern due our五种生理; with kidneyfear; with spleen dwell.— dread.TheseEm negating? represent one aspect.This list actually ties visceral essence gatherings to varied emotional implications The Five An (The.Wrath is hated?) The seven emotions are considered as pathological factors list as object.;' 'liver loathes wind.,'',hearth loads heat.,,*Avoid contact？Qi disorder due fear =—?',.,lunglo aches hold cold, kidney r endows aust "dry-wry: dampness ….Spitting 'The viscera".(.Also. Despise conditions) The …. Five Fluids: 一一心主汗出 '——It,在於。Hear thdominant汗。# In broad English: .Heart governssweat.; Livermost;mprd?" For teolace maybeTears but.In function: What occurs within he t theZang.- thus T 'l" |Also ..The lung produces ?Isay. # from :s not c however: In real clas-sical structure.English renderingwould have "hearty governs sweat ,中——於 ' '。 Typical. It won →. ( But nothing: HeartZha:-the of汗汁." lung; also that fluid? or The opposite note pne?:
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The Five Kinds of Damage through Overwork (五劳): Looking for a long time harms blood; lying for a long time harms qi; sitting for a long time harms the flesh; standing for a long time harms the bones; walking for a long time harms the sinews. These are the harms caused by five kinds of overactivity.
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Five Restraints (五裁): In disease of the sinews, one should not eat much sour. In disease of the qi, one should not eat much acrid. In disease of the bones, one should not eat much salty. In disease of the blood, one should not eat much bitter. In disease of the flesh, one should not eat much sweet. Even if the mouth craves them, one must not eat a lot, but must restrain oneself. This is what is called the "five restraints" he restraint as source cannot certain notes = five".correct semantic with standard, does both—verb restrain? nouns No issue?)
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五种发病（五发）：阴病发于骨，阳病发于血，阴病发于气，阳病发于冬，阴病发于夏。五种邪气（五邪）：邪入于阳分则为狂；邪入于阴分则为血痹；邪入于阳分而转化则为巅疾（癫证）；邪入于阴分而转化则为失音；阳邪入于阴分则病性安静；阴邪出于阳分则病发为善怒。
五脏所藏：心藏神，肺藏魄，肝藏魂，脾藏意，肾藏精与志。五脏所主：心主脉，肺主皮，肝主筋，脾主肉，肾主骨。
三阴三阳之气血与清浊：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。因此，刺阳明经可以出血出气；刺太阳经可以出血而不宜出气；刺少阳经可以出气而不宜出血；刺太阴经可以出血而不宜出气；刺厥阴经可以出血而不宜出气；刺少阴经可以出气而不宜出血。
表里配合：足阳明胃经与足太阴脾经为表里，足少阳胆经与足厥阴肝经为表里，足太阳膀胱经与足少阴肾经为表里，这就是足三阴三阳的表里配合。手阳明大肠经与手太阴肺经为表里，手少阳三焦经与手厥阴心包经为表里，手太阳小肠经与手少阴心经为表里，这就是手三阴三阳的表里配合。
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This content is based on the classical medical texts of traditional Chinese medicine and is intended solely for cultural study and research. It does not constitute any medical diagnosis, medication, or treatment advice; please consult a doctor promptly if you experience any discomfort.