黄帝问于少俞曰。筋骨之强弱。肌肉之坚脆。皮肤之浓薄。腠理之疏密。各不同。其于针石火 之痛何如。肠胃之
浓薄坚脆亦不等。其于毒药何如。愿尽闻之。少俞曰。人之骨强筋弱肉缓皮肤浓者。耐痛。其于针石之痛。火 亦然。
黄帝曰。其耐火 者。何以知之。少俞答曰。加以黑色而美骨者。耐火 。黄帝曰。其不耐针石之痛者。何以知之。少
俞曰。坚肉薄皮者。不耐针石之痛。于火 亦然。黄帝曰。人之病。或同时而伤。或易已。或难已。其故何如。少俞曰。
同时而伤其身多热者。易已。多寒者。难已。黄帝曰。人之胜毒。何以知之。少俞曰。胃浓色黑。大骨及肥者。皆胜毒。
故其瘦而薄胃者。皆不胜毒也。
此篇起讫鹘突。义无归宿。颇似他处错简。或本篇前后有脱简也。
黄帝问于岐伯曰。愿闻人之始生。何气筑为基。何立而为 。何失而死。何得而生。岐伯曰。以母为基。以父为 。
失神者死。得神者生也。黄帝曰。何者为神。岐伯曰。血气已和。营卫已通。五脏已成。神气舍心魂魄毕具乃成为人。
黄帝曰。人之寿夭各不同。或天寿。或卒死。或病久。愿闻其道。岐伯曰。五脏坚固。血脉和调。肌肉解利。皮肤致密
营卫之行不失其常呼吸微。徐气以度行六腑。化谷津液。布扬各如其常。故能长久。黄帝曰。人之寿百岁而死。何以致
之。岐伯曰。使道队以长。基墙高以方。通调营卫。三部三里起。骨高肉满。百岁乃得终。黄帝曰。其气之盛衰。以至
其死。可得闻乎。岐伯曰。人生十岁。五脏始定。血气已通。其气在下。故好走。二十岁。血气始盛。肌肉方长。故好
趋。三十岁。五脏大定。肌肉坚固。血气盛满。故好步。四十岁。五脏六腑。十二经脉。皆大盛以平定。腠理始疏。荣
华颓落。发颇斑白。平盛不摇。故好坐。五十岁。肝气始衰。肝叶始薄。胆汁始减。目始不明。六十岁。心气始衰。苦
忧悲。血气懈惰。故好卧。七十岁。脾气虚。皮肤枯。八十岁。肺气衰。魄离。故言善误。九十岁。肾气焦。四脏经脉
空虚。百岁。五脏皆虚。神气皆去。形骸独居而终矣。黄帝曰。其不能终寿而死者何如。岐伯曰。其五脏皆不坚。使道
不长。空外以张。喘息暴疾。又卑基墙。薄脉少血。其肉不石。数中风寒。血气虚。脉不通。真邪相攻。乱而相引。故
中寿而尽也。（与上节收句有直压横勒之异此文情向背相映之致出于天籁之自然者也）
义精矣。而琢句坚卓短峭。在经文中别是一格。通篇层递而下。末忽用反笔兜裹文阵。亦奇凡文之一反一正相对待
者。古多一详一略。如此篇寿夭两项。相平既于寿上。分年详叙则夭上。无待分叙矣。此等只作滚串文本。不得以对待
视之。
Huangdi asked Shaoyu, saying: The strength or weakness of sinews and bones, the firmness or fragility of muscles, the thickness or thinness of skin, and the density or looseness of interstitial spaces (Cou Li) vary among individuals. How do these differences affect their tolerance to pain from acupuncture and moxibustion? The thickness, firmness, and fragility of the stomach and intestines also differ; how does this affect their tolerance to medicinal drugs? I wish to hear your complete explanation.
Shaoyu replied: Those whose bones are strong, sinews weak, muscles relaxed, and skin thick can tolerate pain. Their tolerance to pain from acupuncture is thus, and so is their tolerance to pain from moxibustion.
Huangdi asked: How can one identify those who can tolerate moxibustion?
Shaoyu answered: One with a dark complexion and well-formed bones can tolerate moxibustion.
Huangdi asked: How can one identify those who cannot tolerate pain from acupuncture?
Shaoyu said: Those with firm muscles and thin skin cannot tolerate pain from acupuncture. This applies equally to pain from moxibustion.
Huangdi asked: When people contract diseases, some recover easily while others do not; what is the reason for this?
Shaoyu said: If injured simultaneously but exhibiting excess heat patterns, recovery is easy; if exhibiting excess cold patterns, recovery is difficult.
Huangdi asked: How can one determine an individual's tolerance to the toxicity of medicines?
Shaoyu said: Those with thick stomach walls, dark complexions, large bone structures, and obesity can all tolerate drug toxicity. Conversely, those who are emaciated and have thin stomach walls cannot tolerate drug toxicity.
(The beginning and ending of this section are obscure, with no clear logical conclusion, resembling misplaced bamboo slips found elsewhere, or suggesting missing slips at the beginning or end of this chapter.)
Huangdi asked Qibo, saying: I wish to inquire about human generation. What constitutes the foundation? Upon what does one stand to take form? What loss leads to death? What gain leads to life?
Qibo replied: The mother provides the foundation; the father provides the pillar. Loss of Shen (Spirit) leads to death; acquisition of Shen leads to life.
Huangdi asked: What is Shen (Spirit)?
Qibo said: When Blood and Qi are harmonized, Ying (Nutritive) and Wei (Defensive) Qi flow freely, the Zang organs are formed, Shen resides in the Heart, and Hun (Ethereal Soul) and Po (Corporeal Soul) are fully present, then a human being is constituted.
Huangdi asked: People have different lifespans; some die young, some die suddenly, and some suffer from chronic illness. I wish to hear the principles behind this.
Qibo said: When the Five Zang organs are solid, blood vessels are harmonious, muscles are supple, and skin is dense; when the circulation of Ying and Wei Qi follows its normal course, respiration is gentle and slow, Qi moves according to measure, the Fu organs transform food and fluids, and these fluids are distributed uniformly as per routine, longevity is achieved.
Huangdi asked: How does one reach the age of one hundred before dying?
Qibo said: By having a long nasal passage, high and square facial base walls, smooth regulation of Ying and Wei Qi, prominent Sanbu and Sanli areas, high bones, and full muscles. Only then can one live to a hundred years.
Huangdi asked: May I hear about the decline of Qi leading to death?
Qibo said: At ten years old, the Five Zang organs begin to stabilize, Blood and Qi circulate, and Qi resides in the lower body; thus, they enjoy running. At twenty years old, Blood and Qi begin to flourish, muscles grow; thus, they enjoy quick walking. At thirty years old, the Five Zang organs are largely stable, muscles are firm, and Blood and Qi are abundant; thus, they enjoy walking. At forty years old, the Five Zang and Six Fu organs, along with the Twelve Meridians, reach peak stability; Cou Li begins to loosen, vitality declines, hair turns gray, and Qi stabilizes without fluctuation; thus, they enjoy sitting. At fifty years old, Liver Qi begins to decline, liver leaves thin, bile decreases, and vision becomes unclear. At sixty years old, Heart Qi begins to decline, sorrow and grief increase, Blood and Qi become sluggish; thus, they enjoy lying down. At seventy years old, Spleen Qi is deficient, and skin becomes dry. At eighty years old, Lung Qi declines, Po disperses, and speech becomes erroneous. At ninety years old, Kidney Qi is exhausted, and the meridians of the Four Zang organs are empty. At one hundred years old, all Five Zang organs are deficient, Shen and Qi depart, leaving only the physical shell to perish.
Huangdi asked: What happens to those who do not reach their natural lifespan?
Qibo said: Their Five Zang organs are not solid, the nasal passage is short, nostrils flare outward, breathing is rapid and abrupt, the facial base walls are low, pulses are thin with little blood, muscles are not firm, they frequently contract wind-cold, Blood and Qi are deficient, meridians are obstructed, True Qi and Pathogenic factors attack each other, causing chaos and mutual entanglement; thus, they die in mid-life.
(The meaning is profound, yet the phrasing is solid, excellent, short, and crisp, forming a unique style within the classics. The entire text proceeds layer by layer, but suddenly uses a reverse technique to wrap up the textual array at the end, which is a rare feature where positive and negative aspects correspond. In ancient texts, there is often one detailed and one brief section. For this chapter on longevity and premature death, since longevity is detailed by age, premature death need not be similarly detailed. Such texts should be read as continuous narratives rather than strict parallel contrasts.)