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Capítulo 73 de 81
黄帝内经·灵枢
Overall Paraphrase
The title "Guanneng" means assigning technical responsibilities according to each person's abilities.
The Yellow Emperor asked Qi Bo: "I have heard from you, Master, the teachings on the Nine Needles (nine ancient types of acupuncture instruments) — so many that they cannot be counted. I have tried to deduce and summarize them, hoping to organize them into a systematic outline. Now I shall recite them, and I ask you to listen to the reasoning and correct me if there are errors, so that it may be passed down for a long time without bringing calamity to later generations. Transmit it to suitable people only, and do not speak of it lightly to those who are unsuitable." Qi Bo bowed and said: "Allow me to listen to the Sage King's principles."
The Yellow Emperor said: "The principle of acupuncture requires knowing the location of the physical body and Qi (the basic substance and function of life activities), distinguishing left and right, up and down, Yin and Yang, exterior and interior, the abundance or deficiency of blood and Qi, the reversal or smooth flow of movement, the passages of exit and entry, and the intersections—as well as where pathogenic factors invade. One must know how to resolve stagnation and constraint, know how to supplement deficiency and drain excess; understand the upper and lower Qi gates (gateways of Qi and blood entry and exit), and grasp how they connect with the Four Seas (the ancients believed marrow, blood, Qi, and water-grain each converged into a sea): examine the exact location of the disease — whether cold or heat, whether external contraction, and the different sites where Qi and blood are transported. One must be skilled in harmonizing Qi, understand the meridian pathways and the left–right branch collaterals, and fully master all their intersections.
When cold and heat struggle, one should harmonize them; when deficiency and excess are adjacent, one should open and communicate them; when left and right are unbalanced, one should grasp and regulate them; understanding as standing and reversal is the key to knowing what is treatable. If Yin and Yang are not biased or anomalous, one can predict the time of the disease's onset; examine the root and branch, look at its cold and heat, find where the pathogenic factor is located, and even if one needles ten thousand times, one will never miss. Knowing the specific functions of the Nine Needles completes the Way of needling.
Knowing the Five Shu points (well, spring, stream, river, sea — five categories of points), master the timing of rapid and slow needle insertion; bending, stretching, insertion, and withdrawal each follow clear rules. Explain how Yin and Yang correspond to the Five Phases, and what the five viscera and six bowels each store. The four seasons and eight winds each carry Yin-Yang attributes, each returning to its position, corresponding with the facial Mingtang (the nose and facial color-diagnosis region); observe the correspondence between the facial color regions and the five viscera and six bowels, examine its painful areas, distinguish left–right–up–down, recognize its cold and warmth, and determine which meridian the disease is in; examine the skin's cold–warm–smooth–rough states, and find out its suffering; understand the location of Qi above and below the diaphragm. First find the meridian's path, then insert needles sparsely, somewhat deeper with retention, advancing the needle gradually.
Heat greatly above should be guided downward; Qi surging upward from below should be led to dissipate; an area where pain existed previously is often treated first. Great cold on the exterior is treated with retained needling and supplementation; cold entering the interior, drain at the He-sea points (points near elbow and knee). What needling is unsuitable for, moxibustion (🌿 moxa fire) suits. When upper Qi is insufficient, push and lift it; when lower Qi is insufficient, accumulate or supplement it; when both Yin and Yang are deficient, use fire-moxibustion to warm and supplement. For severe cold reversal, the depressions beside the bones, cold qi crossing the knees, the ancients considered taking Zusanli and where the yin-collaterals pass, retaining the needle to disperse cold; if cold has entered the middle, push and move it; if the meridian vessel is sunken and collapsed, warm it with moxibustion; when collateral vessels knit with rigidity and binding hardness, also treat with fire-moxibustion. When the exact place of suffering is unknown, search below the Shaoyang-Achilles pivot vessels; men and women differ in Yin-Yang, and the good physician holds to prohibitions. The principle of acupuncture is thus complete.
Practicing acupuncture must follow certain rules: observe the heavenly light above, examine the Eight Correct (seasonal solar terms and directions) below, so as to avoid unusual pathogenic influences and set an example for the common people; examine deficiency and excess, and do not violate the pathogenic influences. If one encounters abnormal seasonal energetic (Suilu) and depletion of yearly movement (the astrological year-deficiency), rescue inappropriately, and it can cause reversal harm. Therefore: one must know the time prohibitions before discussing deeper meanings of acupuncture. Embody the ancient as paradigm, test against the present, observe the subtle, and reach to what is inexhaustible. The coarse practitioner cannot see it,”, while the good practitioner treasures it; its form is hard to grasp, as if suffused with spirit.
When pathogenic Qi harms a person, it manifests with pronounced chill and trembling and shaking. Sudden/leak-pathogenic influences (conditions where a normal climate harms one due to deficiency) cause harm subtly — first appearing on the facial expression/color, from pure actual bodily sense, as though each shape blurred: if-present, but if-absent; if-palatable, if-gone-set aside; with or without visible form, difficult to comprehend. Thus the superior practitioner harmonizes and nurtures gentle influence**, rescuing at the sprout stage; the inferior practitioner merely works on the maturefully formed case after the body is already impaired.
Therefore, in needling, one must know where Qi resides, guard the gateways, understand the harmonization of Qi—the location of supplementation and draining, the intentionality of sudden-glacial-mild-slow methods, and the portion to needle. Draining necessarily relies on "yuan" (circularity-sparsity): press with chop-like manipulation cut-sqi: cut-press/rotate/orbit body so as to move Qi; insertion-fast withdrawal-remain-sko while pathogen material-acceler release post matter-by-outlets-open letting you withdraw-yielding slowly; part not-tip--small withdrawal-rature-whair-row area-dred g if as pulls-driven branch-medium-"go; out-Q-no-q-with. For slowing movement close encounter with Q outside-at ease open up–fast gets-away-and-way releases-Q-i-through. Supplementing relies on "fang" (rectification-square-ness) grip-ax: lead the skin outward—make the needle pore-face proper-open pilot-left-r.leading par-fp-right-r*pushing make-ist the needle-entry slight-twist–slow-dog penetration-necord-wust correct-place-kaltsteady-Q-station-gward-contenting-harr.-A-short-retration-settle remaining-window by take: suction-YQ-less-time-fi faster-ex-it (fast withdrawal), puisheq point closing it, having-clampush so that-guards the gate allows true Qi-by internal retention-gtr; end; proper reinforcement; use-s-need-gist-must-ne : “ qi-pat ‘神’” mental-y prayer.
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— 卜瓜
Translator's Note: This ancient Chinese medical classic presents considerable ambiguity in its historically original formulation, with many ideogrammatic micro-nuances difficult to convey directly into English. Considerations of harmony, precision, cautiousness about final interpretation, etymological fidelity to Lingshu as a semantically compact text and about how skill/capacity/remedies & diagnostic synthesis are allied to the meaning discovered by the early Yellow Court lineages have been prioritized. For translators seeking variants, many valuable verses & parallel passages in chs. 1, 4, 51 & 52 could inform the recursive character terminology around "rèn néng" (±宜存**etc). — 卜瓜_annot