黄帝问于岐伯曰。水与肤胀鼓胀肠覃石瘕石水。何以别之。岐伯答曰。水始起也。目窠上微肿。如新卧起之状。其
颈脉动。时咳。阴股间寒。足胫肿。腹乃大。其水已成矣。以手按其腹随手而起如裹水之状。此其候也。黄帝曰。肤胀
何以候之。岐伯曰。肤胀者。寒气客于皮肤之间。 然不坚。腹大。身尽肿。皮浓。按其腹 而不起。腹色不变。此
其候也。鼓胀何如。岐伯曰。腹胀。身皆大。大与肤胀等也。色苍黄腹筋起。此其候也。肠覃何如。岐伯曰。寒气客于
肠外与卫气相搏。气不得营因有所系。癖而内着恶气乃起 肉乃生。其始生也。大如鸡卵。稍以益大。至其成。如怀子
之状。久者离岁。按之则坚。推之则移。月事以时下。此其候也。石瘕何如。岐伯曰。石瘕生于胞中。寒气客于子门。
子门闭塞。气不得通。恶血当泻不泻。 以留止。日以益大。状如怀子。月事不以时下。皆生于女子。可导而下。黄帝
曰。肤胀鼓胀可刺邪。岐伯曰。先泻其胀之血络。后调其经。刺去其血络也。（通篇缺石水结笔缺水均别详）
前提后束中间分叙笔阵整暇。
黄帝曰。夫子言贼风邪气之伤人也。令人病焉。今有其不离屏蔽。不出室穴之中。卒然病者。非不离贼风邪气。其
故何也。岐伯曰。此皆尝有所伤于湿气。藏于血脉之中。分肉之间。久留而不去若有所堕坠。恶血在内而不去卒然。喜
怒不节。饮食不适。寒温不时。腠理闭而不通。其开而遇风寒。则血气凝结。与故邪相袭。则为寒痹。其有热。则汗出。
汗出。则受风。虽不遇贼风邪气。必有因加而发焉。黄帝曰。今夫子之所言者。皆病患之所自知也。其毋所遇邪气。又
毋怵惕之所志。卒然而病者。其故何也。唯有因鬼神之事乎。岐伯曰。此亦有故邪。留而未发。因而志有所恶。及有所
慕。血气内乱。两气相搏。其所从来者微。视之不见。听而不闻。故似鬼神。黄帝曰。其祝而已者。其故何也。岐伯曰。
先巫者。因知百病之胜。先知其病之所从生者。可祝而已也。
通篇一气贯注笔笔凌空。前半笔势驰骋。后半笔势紧缩极操纵之能。
黄帝向岐伯问道：水胀、肤胀、鼓胀、肠覃、石瘕、石水这几种病证，如何加以鉴别？
岐伯回答说：水胀刚开始发作时，眼睑下方微微浮肿，就像刚睡醒时的样子；颈部的人迎脉搏动明显；时常咳嗽；大腿内侧感觉寒冷；足胫部出现肿胀；随后腹部才变大，此时水邪已经形成。用手按压其腹部，松手后凹陷立即回弹，如同包裹着水的状态，这就是水胀的征候。
岐伯说：肤胀是由于寒气停留在皮肤之间，腹部叩之呈中空如鼓声（窅然），但按之不坚硬；腹部膨大，全身都浮肿，皮肤增厚；用手按压腹部，凹陷不能立即恢复；腹部肤色没有变化，这就是肤胀的征候。
那鼓胀又怎样呢？
岐伯说：腹部胀满，身体也都肿大，肿大的程度与肤胀相等；面色青黄，腹部的筋脉显露突起，这就是鼓胀的征候。
肠覃又怎样呢？
岐伯说：寒气侵袭于肠道之外，与卫气相互搏结，导致卫气运行受阻，因而在某处停留附着，积聚成癖，恶气由此产生，赘肉随之生成。它刚开始形成时，大小像鸡蛋一样，逐渐增大，等到成熟时，形状如同怀孕的样子；病程长的可达一年以上；用手按压则质地坚硬，推动它可以移动；女子的月经仍能按时来潮，这就是肠覃的征候。
石瘕又怎样呢？
岐伯说：石瘕生于胞宫之中，寒气侵袭子门（子宫口），导致子门闭塞，气血不能通畅运行，败血应当排出却未能排出，因而留滞体内，日渐增大，形状如同怀孕；但月经不能按时来潮。这些病症都发生在女子身上，可以用导引或攻下法治疗。
岐伯说：先刺破胀满部位的瘀血络脉以泻实，然后再调理经脉，刺去其中的瘀血即可。（原文此处缺少关于石水的结尾总结，均别详述见其他篇章）
这段文字前提后束，中间分叙，笔阵整暇。
黄帝说：先生曾说贼风邪气伤人，使人患病。现在有的人虽然不离开遮蔽物，也不走出居室，却突然生病，这并不是因为没遇到贼风邪气，这是什么缘故呢？
岐伯说：这些人曾经被湿气所伤，湿气潜伏在血脉之中、分肉之间，长久停留而不消散；或者曾有跌坠损伤，导致恶血留在体内未去；或者喜怒情绪不加节制，饮食不适宜，寒温调节不当，导致腠理闭塞不通。当腠理开放时又遭遇风寒，就会使血气凝结，与原有的潜伏邪气相合，从而形成寒痹。如果有热邪，则会出汗；出汗后容易受风。即使没有遇到新的贼风邪气，也必定是因为旧有病因加上新的诱因而发病。
黄帝说：现在先生所说的，都是病人自己知道的情况。如果既没有遇到外邪，又没有惊恐忧虑的精神刺激，却突然生病，这是什么缘故呢？难道是因为鬼神作祟吗？
岐伯说：这也是因为有潜伏的邪气，停留在那里尚未发作，后来因为内心有所厌恶，或者有所贪慕，导致血气内部紊乱，新旧两股邪气相互搏结。这种邪气来源细微，看也看不见，听也听不见，所以看起来像是鬼神作祟。
黄帝问：那些通过祝由（祈祷祝告）就能治愈的病，是什么缘故呢？
岐伯说：以前的巫医，懂得各种疾病之间的克制关系，预先知道疾病产生的根源，因此可以通过祝由的方法治愈。
通篇一气呵成，笔势凌空。前半部分笔势驰骋，后半部分笔势紧缩，极尽操纵之能事。
Huangdi asked Qibo, "How can we differentiate between Shuizhang (Water Distension), Fuzhang (Skin Distension), Guzhang (Drum Distension), Changqin (Intestinal Polyp), Shijia (Stone Mass), and Shishui (Stone Water)?"
Qibo replied, "When Shuizhang (Water Distension) first begins, there is slight swelling above the eyes, resembling the appearance after just waking up. The pulse at the neck moves visibly, there is occasional coughing, coldness in the groin area, and swelling of the lower legs and calves. Only then does the abdomen enlarge, indicating that water retention has fully formed. When pressure is applied to the abdomen, the indentation rebounds immediately upon release, resembling a bag filled with water. This is the sign of Shuizhang."
Huangdi asked, "How should Fuzhang (Skin Distension) be diagnosed?"
Qibo said, "Fuzhang (Skin Distension) occurs when cold pathogenic factors lodge between the skin and muscles. The abdomen sounds hollow like a drum when tapped but feels firm upon palpation. The abdomen is distended, the entire body is swollen, and the skin is thickened. Pressure on the abdomen leaves an indentation that does not rebound quickly. The abdominal color remains unchanged. This is the sign of Fuzhang."
"What about Guzhang (Drum Distension)?"
Qibo said, "The abdomen is distended, and the whole body is enlarged to the same extent as in Fuzhang. The complexion is bluish-yellow, and the collateral vessels on the abdomen are prominent. This is the sign of Guzhang."
"And what about Changqin (Intestinal Polyp)?"
Qibo said, "Cold pathogenic factors invade outside the intestines and contend with Wei Qi (Defensive Qi). The Qi fails to circulate properly and becomes fixed in one location, forming a mass. Evil Qi arises, and flesh grows. Initially, it is the size of a chicken egg, gradually increasing until it resembles pregnancy. It may persist for over a year. Upon palpation, it is hard; upon pushing, it moves. Menstruation still occurs on time. This is the sign of Changqin."
"And what about Shijia (Stone Mass)?"
Qibo said, "Shijia (Stone Mass) originates in the Baozhong (Uterus). Cold pathogenic factors invade the Zimen (Cervical Os), causing obstruction. Qi cannot flow freely, and evil blood should be discharged but remains stagnant, enlarging daily. It resembles pregnancy, but menstruation does not occur on time. These conditions occur only in women and can be treated by guiding or purging methods."
Huangdi asked, "Can Fuzhang and Guzhang be treated with acupuncture?"
Qibo said, "First, puncture the blood collaterals associated with the distension to drain excess, then regulate the meridians, removing the blood from the collaterals." (The original text lacks a concluding summary for Shishui; refer to other chapters for details.)
The structure sets up the premise and conclusion, narrating the middle section methodically.
Huangdi said, "You stated that Zefeng Xieqi (Thieving Wind and Evil Qi) injures humans and causes disease. Now, some people do not leave their shelters or exit their rooms, yet they suddenly fall ill. This is not because they avoided Zefeng Xieqi. What is the reason?"
Qibo said, "These individuals have previously been injured by Dampness, which has lodged in the blood vessels and between the muscles, remaining there for a long time without dissipating. Or perhaps they suffered a fall, leaving evil blood inside that was not expelled. Or perhaps their emotions of joy and anger were unregulated, their diet inappropriate, and their exposure to cold and heat irregular. This caused the Couli (Pores) to close and become obstructed. When the pores opened and encountered wind-cold, the blood and Qi coagulated, combining with the latent pathogen to form Hanbi (Cold Bi Syndrome). If there is heat, sweating occurs; sweating makes one susceptible to wind. Even without encountering new thieving winds, illness must arise from the combination of old pathogens and new triggers."
Huangdi said, "What you say now seems to be known by the patients themselves. If they have not encountered external pathogens, nor experienced fright or anxiety, yet suddenly fall ill, what is the reason? Is it solely due to ghosts and spirits?"
Qibo said, "There is also a latent pathogen present, lying dormant. Later, due to mental aversion or excessive desire, the blood and Qi become internally chaotic, and two types of Qi contend with each other. The origin of this pathogen is subtle; it cannot be seen or heard, so it appears like the work of ghosts and spirits."
Huangdi asked, "Why can some diseases be cured through Zhuyou (Prayer/Incantation therapy)?"
Qibo said, "Ancient shamans understood the mutual overcoming of the hundred diseases and knew the origins of the illnesses beforehand, allowing them to cure the disease through Zhuyou."
The entire passage flows as one continuous breath, with soaring brushwork. The first half is expansive, while the second half is tightly controlled, demonstrating mastery of technique.