黄帝问于岐伯曰。寒热瘰 。在于颈腋者。皆何气使生。岐伯曰。此鼠 也。皆寒热之毒瓦斯留于脉。而不去者也。
黄帝曰。去之奈何。岐伯曰。鼠 之本皆在于脏。其末上出于颈腋之间。其浮于脉中。而未内着于肌肉。而外为脓血者。
易去也。黄帝曰。去之奈何。岐伯曰。请从其本引其末。可使衰去。而绝其寒热。审按其道以予之。徐往徐来以去之。
其小如麦者。一刺知。三刺而已。黄帝曰。决其生死奈何。岐伯曰。反其目视之。其中有赤脉。上下贯瞳子。见一脉。
一岁死。见一脉半。一岁半死。见二脉。二岁死。见二脉半。二岁半死。见三脉。三岁而死。见赤脉。不下贯瞳子。可
治也。
前三篇各论一事。理所宜察。而文无可观。
黄帝问于伯高曰。夫邪气之客人也。或令人目不瞑不卧出者。（疑当作不汗出者）何气使然。伯高曰。五谷入于胃也。
其糟粕津液宗气分为三隧。故宗气积于胸中。出于喉咙。以贯心肺。而行呼吸焉。营气者泌其津液。注之于脉。化以为
血。以荣四末。内注五脏六腑以应刻数焉。卫气者。出其悍气之 疾而先行于四末。分肉皮肤之间而不休者也。昼日行
于阳。夜行于阴。常从足少阴之分间。行于五脏六腑。今厥气客于五脏六腑。则卫气独卫其外。行于阳。不得入于阴。
行于阳则阳气盛。阳气盛则阳跷陷。不得入于阴。阴虚。故目不瞑。黄帝曰。善。治之奈何。伯高曰。补其不足。泻其
有余。调其虚实。以通其道。而去其邪。饮以半夏汤。一剂。阴阳已通。其卧立至。黄帝曰。善。此所谓决渎壅塞。经
络大通。阴阳和得者也。愿闻其方。伯高曰。其汤方。以流水千里以外者。八升。扬之万遍。取其清五升。煮之。炊以
苇薪。火沸。置秫米一升治半夏五合。徐炊。令竭为一升半。去其滓。饮汁一小杯。日三。稍益。以知为度。故其病新
发者。覆杯则卧。汗出则已矣。久者。三饮而已也。（今人用此汤不根据此法故或效或不效）黄帝问于伯高曰。愿闻人之肢
节。以应天地。奈何。伯高答曰。天圆地方。人头圆足方以应之。天有日月。人有两目。地有九州。人有九窍。天有风
雨。人有喜怒。天有雷电。人有音声。天有四时。人有四肢。天有五音。人有五脏。天有六律。人有六腑。天有冬夏。
人有寒热。天有十日。人有手十指。辰有十二。人有足十趾茎垂以应之。女子不足二节。以抱人形。（虚其位以怀孕人形）
天有阴阳。人有夫妻。岁有三百六十五日。人有三百六十节。地有高山。人有肩膝。地有深谷。人有腋 。地有十二经
水。人有十二经脉。地有泉脉。人有卫气。地有草 。人有毫毛。天有昼夜。人有卧起。天有列星。人有牙齿。地有小
山。人有小节。地有山石。人有高骨。地有林木。人有募筋。地有聚邑。人有 肉。岁有十二月。人有十二节。地有四
时不生草。人有无子。此人与天地相应者也。黄帝问于岐伯曰。余愿闻持针之数。内针之理。纵舍之意。 皮开腠理。
奈何。脉之屈折出入之处焉。至而出焉。至而止焉。至而徐焉。至而疾焉。至而入。六腑之输于身者。余愿尽闻少序（二
字有误）别离之处。离而入阴。别而入阳。此何道而从行。愿尽闻其方。岐伯曰。帝之所问。针道毕矣。黄帝曰。愿卒
闻之。岐伯曰。手太阴之脉。出于大指之端。内屈。循白肉际。至本节之后太渊。留以淡。外屈。上于本节下内屈。与
阴诸络会于鱼际。数脉并注。其气滑利。伏行壅骨之下。外屈。出于寸口而行。上至于肘内廉。入于大筋之下。内屈。
上行 阴。入腋下。内屈走肺。此顺行逆数之屈折也。心主之脉。出于中指之端。内屈。循中指内廉。以上。留于掌中。
伏行两骨之间。外屈出两筋之间。骨肉之际。其气滑利。上二寸。外屈。出行两筋之间。上至肘内廉。入于小筋之下。
留两骨之会上。入于胸中。内络于心脉。黄帝曰。手少阴之脉独无 。何也。岐伯曰。少阴。心脉也。心者。五脏六腑
之大主也。精神之所舍也。其脏坚固。邪弗能容也。容之则心伤。心伤则神去。神去则死矣。故诸邪之在于心者。皆在
于心之包络。包络者心主之脉也。故独无 焉。黄帝曰。少阴独无 者。不病乎。岐伯曰。其外经病而脏不病。故独取
其经于掌后锐骨之端。其余脉出入屈折。其行之徐疾。皆如手少阴心主之脉行也。故本 者。（本如原道原毁之原是发明
之义也）皆因其气之虚实疾徐以取之。是谓因冲而泻。因衰而补。如是者。邪气得去。真气坚固。是谓因天之序。黄帝
曰。持针纵舍奈何。岐伯曰。必先明知十二经脉之本末。皮肤之寒热。脉之盛衰滑涩。其脉滑而盛者病日进。虚而细者
久以持。大以涩者为痛痹。阴阳如一者病难治。其本末尚热者。病尚在其热已衰者。其病亦去矣。持其尺。察其肉之坚
脆小大滑涩寒温燥湿。因视目之五色。以知五脏。而决死生。视其血脉。察其色。以知其寒热痛痹。黄帝曰。持针纵舍。
余未得其意也。岐伯曰。持针之道。欲端以正。安以静先知虚实。而行疾徐。左手执骨。右手循之。无与肉果。（果果累
也）泻欲端以正。补必闭肤。辅针导气。邪得淫 。真气得居。黄帝曰。 皮开腠理奈何。岐伯曰。因其分肉。左别其
肤微内而徐端之。适神不散。邪气得去。黄帝问于岐伯曰。人有八虚。各何以候。岐伯答曰。以候五脏。黄帝曰。候之
奈何。岐伯曰。肺心有邪。其气留于两肘。肝有邪。其气留于两腋。脾有邪。其气留于两髀。肾有邪。其气留于两 。
凡此八虚者。皆机关之室。真气之所过。血络之所游。邪气恶血。固不得住留。住留则伤筋络骨节。机关不得屈伸。故
病挛也。
通篇笔致夭矫如神龙之蜿蜒空中。惜文义前后不相承理法无可揣摩。
Huangdi asked Qibo: What qi causes the cold-heat scrofula (tuberculosis of cervical lymph nodes) appearing in the neck and axilla? Qibo replied: This is Shulou (a disease characterized by neck masses). It is caused by toxic qi of cold and heat lingering in the vessels without dissipating.
Huangdi asked: How to remove it? Qibo said: The root of Shulou lies in the Zang organs, while its branches emerge upward between the neck and axilla. If the pathogen floats in the vessels but has not yet penetrated into the muscles, and externally presents as pus and blood, it is easy to remove.
Huangdi asked: How to remove it? Qibo said: Please guide from the root to the branch, which can weaken the pathogen and cut off the cold and heat. Carefully examine the meridians to treat; insert and withdraw the needle slowly to dispel the pathogen. If the nodule is small like a wheat grain, one insertion brings improvement, and three insertions cure it.
Huangdi asked: How to determine life and death prognosis? Qibo said: Observe the eyes. If red vessels are seen penetrating vertically through the pupil, seeing one vessel predicts death in one year; one and a half vessels predicts death in one and a half years; two vessels predicts death in two years; two and a half vessels predicts death in two and a half years; three vessels predicts death in three years. If red vessels are seen but do not penetrate downward through the pupil, it is treatable.
The previous three chapters each discuss one matter; the principles should be examined, though the text itself may seem lacking in literary merit.
Huangdi asked Bogao: When pathogenic qi invades the human body, some cause inability to close the eyes or sleep (the original text likely meant "inability to sweat"). What qi causes this? Bogao said: When grains enter the stomach, their dregs, fluids, and Zong Qi (Gathering Qi) divide into three pathways. Thus, Zong Qi accumulates in the chest, emerges from the throat, penetrates the Heart and Lungs, and governs respiration. Ying Qi (Nutritive Qi) secretes fluids, injects them into the vessels, transforms them into Blood, nourishes the four extremities, and internally irrigates the Zang-Fu organs to correspond with the timekeeping of clepsydrae. Wei Qi (Defensive Qi), derived from its fierce and rapid nature, moves swiftly ahead in the four extremities, distributing between the muscle intervals and skin without rest. During the day, it travels in the Yang; at night, in the Yin. It usually passes through the areas of Foot Shaoyin, traveling through the Zang-Fu organs. Now, if Jue Qi (Rebellious Qi) lodges in the Zang-Fu organs, Wei Qi guards only the exterior, traveling in Yang, unable to enter Yin. Traveling in Yang leads to excess Yang; excess Yang causes the Yang Qiao Mai (Yang Heel Vessel) to sink/stagnate, preventing entry into Yin, resulting in Yin deficiency. Hence, the eyes cannot close.
Huangdi said: Good. How to treat? Bogao said: Tonify deficiency, drain excess, regulate emptiness and fullness, unblock the pathways, and eliminate the pathogen. Administer Banxia Tang (Pinellia Decoction) for one dose. Once Yin and Yang are unblocked, sleep will arrive immediately.
Huangdi said: Good. This is what is called clearing the dredging channels, unblocking the collaterals, and harmonizing Yin and Yang. I wish to hear the prescription. Bogao said: The method for this decoction is: Take eight sheng of flowing water from a distance of a thousand li, toss it ten thousand times, and take five sheng of the clear water. Boil it using reed fire. Add one sheng of Shumi (Sorghum) and five he of processed Banxia (Pinelliae Rhizoma). Simmer slowly until reduced to one and a half sheng. Remove the dregs. Drink one small cup at a time, three times a day, gradually increasing the dosage until efficacy is achieved. For newly onset diseases, sleep comes upon covering the cup, and sweating cures it. For chronic diseases, three doses suffice. (Modern practitioners often do not follow this method, hence variable efficacy.)
Huangdi asked Bogao: I wish to hear how human limbs and joints correspond to Heaven and Earth. Bogao answered: Heaven is round, Earth is square; the human head is round and feet square to correspond. Heaven has sun and moon; humans have two eyes. Earth has nine provinces; humans have nine orifices. Heaven has wind and rain; humans have anger and joy. Heaven has thunder and lightning; humans have voice and sound. Heaven has four seasons; humans have four limbs. Heaven has five tones; humans have five Zang organs. Heaven has six laws (Lü); humans have six Fu organs. Heaven has winter and summer; humans have cold and heat. Heaven has Ten Heavenly Stems; humans have ten fingers on hands. Earthly Branches have twelve; humans have ten toes on feet and genitalia to correspond. Women lack two segments (structural differences below the knee), symbolizing the empty space to embrace the form of pregnancy. Heaven has Yin and Yang; humans have husband and wife. A year has 365 days; humans have 360 joints. Earth has high mountains; humans have shoulders and knees. Earth has deep valleys; humans have axillae. Earth has twelve rivers; humans have twelve main meridians. Earth has spring veins; humans have Wei Qi (Defensive Qi). Earth has grass; humans have fine hairs. Heaven has day and night; humans have waking and sleeping. Heaven has constellations; humans have teeth. Earth has small hills; humans have minor joints. Earth has rocks; humans have prominent bones. Earth has forests; humans have Mu points (Abdominal Shu points). Earth has gathered towns; humans have Culi (interstices). A year has twelve months; humans have twelve major joints. Earth has places where grass does not grow in four seasons; humans have childlessness. This person corresponds with Heaven and Earth.
Huangdi asked Qibo: I wish to hear the principles of holding needles, the logic of insertion, the intent of retention and release (Zongshe), how to open the skin and interstices (Couli), and where the vessels bend and exit/enter. When to withdraw, when to stop, when to be slow, when to be fast, when to insert. Regarding the Shu points of the Six Fu organs on the body, I wish to hear them all, ordered systematically (two characters here are erroneous), distinguishing where they separate to enter Yin or Yang. What path do they follow? I wish to hear the methods fully. Qibo said: What the Emperor asks completes the Dao of Needling. Huangdi said: I wish to hear it all. Qibo said: The Meridian of Hand-Taiyin Lung originates at the tip of the thumb, bends inward, follows the white flesh margin to Taiyuan (LU9) behind the thenar eminence, pauses for pulse diagnosis, bends outward, ascends below the wrist joint, bends inward, and meets the Yin collaterals at Yuji (LU10). Several vessels converge here; the Qi is smooth and slippery. It lies hidden under the styloid process, bends outward, emerges at Cun Kou (Radial Pulse), ascends to the medial aspect of the elbow, enters beneath the large tendon, bends inward, ascends to Yunmen (LU2) and Quepen (LU15) in the axilla, bends inward, and enters the Lung. This is the bending and folding of forward movement and reverse counting. The Pericardium Meridian of Hand-Jueyin originates at the tip of the middle finger, bends inward, follows the medial side of the middle finger upward, stays in the palm, lies hidden between two bones, bends outward emerging between two tendons at the bone-flesh junction, the Qi is smooth and slippery, ascends two cun, bends outward, travels between two tendons, ascends to the medial aspect of the elbow, enters beneath the small tendon, stays at the meeting of two bones, enters the chest, and internally connects to the Heart meridian.
Huangdi asked: Why does the Hand-Shaoyin Heart Meridian alone have no Shu points? Qibo said: Shaoyin is the Heart meridian. The Heart is the Great Master of the Zang-Fu organs, the residence of Spirit (Shen). Its organ is solid; pathogenic qi cannot accommodate it. If accommodated, the Heart is injured. Heart injury leads to loss of Shen; loss of Shen leads to death. Therefore, any pathogenic qi affecting the Heart actually affects the Pericardium. The Pericardium is the meridian of the Heart Master. Thus, there are no direct Shu points for the Heart itself.
Huangdi asked: If Shaoyin alone has no Shu points, does it never get sick? Qibo said: Its external meridian gets sick, but the Zang organ does not. Therefore, one only treats the meridian at the end of the sharp bone behind the wrist (Shenmen, HT7). The other vessels' exits, entries, bends, and speeds are all like those of the Hand-Shaoyin Pericardium meridian. Thus, the Ben Shu (original Shu points, implying the fundamental principle of treatment) are selected based on the emptiness/fullness and speed/slowness of the Qi. This is called draining due to excess and tonifying due to deficiency. In this way, pathogenic qi is expelled, and True Qi is fortified. This is called following the order of Heaven.
Huangdi asked: How to practice Zongshe (retention and release)? Qibo said: One must first know the origins and ends of the Twelve Main Meridians, the cold/heat of the skin, and the fullness/emptiness, slipperiness/roughness of the pulses. Slippery and full pulses indicate advancing disease; deficient and thin pulses indicate chronic conditions; large and rough pulses indicate Pain-Bi syndrome; identical Yin and Yang pulses indicate difficult-to-treat disease. If the origin and end are still hot, the disease persists; if the heat has subsided, the disease is leaving. Hold the forearm skin, observe the firmness, fragility, size, slipperiness, roughness, cold/warmth, dryness/moisture of the flesh. Observe the five colors of the eyes to know the Zang organs and decide life/death. Observe the blood vessels and colors to know cold/heat and Pain-Bi.
Huangdi said: I do not yet understand Zongshe. Qibo said: The way to hold the needle requires uprightness and calmness. First determine emptiness/fullness, then act with speed or slowness. The left hand holds the bone; the right hand guides. Avoid tangling the flesh. For draining, aim straight and upright; for tonifying, close the skin. Assist the needle to guide the Qi; let pathogenic qi wander away, and let True Qi reside.
Huangdi asked: How to open the skin and Couli? Qibo said: Follow the muscle intervals, separate the skin laterally with the left hand, insert the needle slightly and slowly with the right hand, ensuring the Shen (Spirit/Mind) does not scatter, so the pathogenic qi can leave.
Huangdi asked Qibo: Humans have Eight Xu (Emptiness/Vulnerable Points). How are they used for observation? Qibo answered: To observe the Zang organs. Huangdi asked: How? Qibo said: Pathogenic qi of the Lung and Heart remains in the two elbows; pathogenic qi of the Liver remains in the two axillae; pathogenic qi of the Spleen remains in the two thighs (Bi); pathogenic qi of the Kidney remains in the two popliteal fossae (Guo). These Eight Xu are chambers of joints, passages of True Qi, and遊 (traveling) paths of blood collaterals. Pathogenic qi and evil blood cannot stay. If they stay, they damage tendons, collaterals, and bones/joints, preventing flexion and extension, causing spasms.
The writing style throughout is agile and winding like a divine dragon in the sky. Alas, the meaning does not consistently connect, and the principles are hard to fathom.