黄帝曰。余受九针于夫子。而私览于诸方。或有导引行气乔（乔即跷字）摩灸熨刺KT 饮药之一者。（诸方之书各
明其一法也）可独守耶。将尽行之乎。岐伯曰。诸方者。众人之方也。非一人之所尽行也。黄帝曰。此乃所谓守一勿失
万物毕者也。今余已闻阴阳之要。虚实之理。倾移之过。可治之属。愿闻病之变化。淫传绝败。而不可治者。可得闻乎。
岐伯曰。要乎哉问道。昭乎其如日醒。窘乎其如夜瞑。能被而服之。神与俱成。毕将服之。神自得之。生神之理。可着
于竹帛。不可传于子孙。黄帝曰。何谓日醒。岐伯曰。明于阴阳。如惑之解。如醉之醒。黄帝曰。何谓夜瞑。岐伯曰。
喑乎其无声。漠乎其无形。是故折毛发。理正气。横倾淫邪泮衍血脉传溜大气入脏。腹痛下淫可以致死不可以致生。黄
帝曰。大气入脏奈何。岐伯曰。病先发于心。一日而之肺。三日而之肝。五日而之脾。三日不已死。冬夜半。夏日中。
病先发于肺。三日而之肝。一日而之脾。五日而之胃。十日不已。死。冬日入。夏日出。病先发于肝。三日而之脾。五
日而之胃。三日而之肾。三日不已。死。冬日入。夏早食。病先发于脾。一日而之胃。二日而之肾。三日而之膂膀胱。
十日不已。死。冬人定。夏晏食。病先发于胃。五日而之肾。三日而之膂膀胱。五日而上之心。二日不已。死。冬夜半。
夏日 。病先发于肾。三日而之膂膀胱。三日而上之心。三日而之小肠。三日不已。死。冬大晨。夏晏晡。病先发于膀
胱。五日而之肾。一日而之小肠。一日而之心。二日不已。死。冬鸡鸣。夏下晡。诸病以次相传如是者。皆有死期。不
可刺也。间一脏及二三四脏者。乃可刺。
布局运笔。缓急得宜。操纵有力。
黄帝说：我从老师那里接受了九针之法，又私下阅览了各种医方书籍。其中有的记载导引、行气、跷摩、灸熨、针刺、服药等单一疗法。（这些医方书籍各自阐明一种治疗方法）可以只坚守其中一种吗？还是应该全部施行呢？
岐伯说：那些医方，是众人的经验之方，并非一个人能够完全施行的。
黄帝说：这也就是所说的“守一勿失，万物毕也”的道理。如今我已经听闻了阴阳的要领、虚实的机理、邪气倾移的过错以及可治的病证范畴。希望能听听疾病的变化、邪气淫传导致的败绝以及不可治愈的情况，可以吗？
岐伯说：问得重要啊！求道之人，明白时如同太阳升起般清醒；困窘时如同黑夜闭目般昏暗。若能顺应并服用（大道），精神便与之俱成。若能彻底践行，精神自然获得。生成和滋养精神的道理，可以写在竹简丝帛上流传，但不能直接传授给子孙。
黄帝说：什么叫作“日醒”？
黄帝说：什么叫作“夜瞑”？
岐伯说：寂静无声，淡漠无形。因此，如果毛发折断，腠理正气涣散，邪气横逆倾移，淫邪扩散，血脉传注，大气侵入五脏，导致腹痛、下利不止，这就足以致死而不足以求生。
岐伯说：疾病如果先发于心脏，一天后传至肺脏，三天后传至肝脏，五天后传至脾脏。若再过三天病不愈，就会死亡。死于冬天的半夜或夏天的中午。
疾病如果先发于肺脏，三天后传至肝脏，一天后传至脾脏，五天后传至胃腑。若再过十天病不愈，就会死亡。死于冬天的日落时分或夏天的日出时分。
疾病如果先发于肝脏，三天后传至脾脏，五天后传至胃腑，三天后传至肾脏。若再过三天病不愈，就会死亡。死于冬天的日落时分或夏天的早饭时间。
疾病如果先发于脾脏，一天后传至胃腑，两天后传至肾脏，三天后传至脊骨和膀胱。若再过十天病不愈，就会死亡。死于冬天的黄昏时分或晚上的晚饭时间。
疾病如果先发于胃腑，五天后传至肾脏，三天后传至脊骨和膀胱，五天后上行传至心脏。若再过两天病不愈，就会死亡。死于冬天的半夜或夏天的中午。
疾病如果先发于肾脏，三天后传至脊骨和膀胱，三天后上行传至心脏，三天后传至小肠。若再过三天病不愈，就会死亡。死于冬天的清晨或晚上的傍晚。
疾病如果先发于膀胱，五天后传至肾脏，一天后传至小肠，一天后传至心脏。若再过两天病不愈，就会死亡。死于冬天的鸡鸣时分或下午的申时。
各种疾病按照次序这样相传的，都有固定的死期，此时不可用针刺治疗。如果是间隔一脏，或者间隔二、三、四脏传变的，才可以进行针刺治疗。
这段文字的布局和运笔，舒缓急迫得当，操纵有力。
Huangdi said: I received the Nine Needles from my teacher and privately studied various medical texts. Some of these texts describe single methods such as Daoyin (guiding and pulling exercises), Qixing (qigong/breathing regulation), Qiaomo (massage), Jiuyun (moxibustion and warming), acupuncture, or herbal decoctions. (Each medical text clarifies one specific method.) Can one solely adhere to a single method, or should all be practiced?
Qibo replied: Those medical texts represent the collective experience of many people; they are not methods that a single individual can fully master or practice in their entirety.
Huangdi said: This is what is meant by "maintaining unity without loss, and all things will be complete." Now that I have heard the essentials of Yin and Yang, the principles of deficiency and excess, the errors of pathogenic shift, and the categories of treatable conditions, I wish to hear about the changes of diseases, the rampant transmission leading to exhaustion and failure, and those cases that are incurable. Is this possible?
Qibo said: You ask an important question! One who seeks the Dao is clear and awake like the rising sun when understanding is attained; but confused and dim like the night closing its eyes when obstructed. If one can accept and apply [the Dao], the spirit forms together with it. If one thoroughly practices it, the spirit naturally attains it. The principles of generating and nourishing the spirit can be inscribed on bamboo slips and silk, but cannot be directly transmitted to descendants.
Huangdi asked: What is meant by "clear and awake like the sun"?
Qibo replied: To understand Yin and Yang is like resolving confusion or waking from drunkenness.
Huangdi asked: What is meant by "dim like the night"?
Qibo replied: It is silent and formless. Therefore, if hair follicles break, the defensive Qi of the pores scatters, and pathogenic factors shift transversely and wildly, causing Yin pathogens to diffuse and blood vessels to transmit disease, the Grand Qi enters the Zang organs. This leads to abdominal pain and excessive downward discharge, which can cause death but cannot sustain life.
Huangdi asked: How does the Grand Qi enter the Zang organs?
Qibo replied: If a disease originates in the Heart, after one day it transmits to the Lung; after three days, to the Liver; after five days, to the Spleen. If it persists for another three days without improvement, death occurs. In winter, death happens at midnight; in summer, at noon.
If a disease originates in the Lung, after three days it transmits to the Liver; after one day, to the Spleen; after five days, to the Stomach. If it persists for another ten days without improvement, death occurs. In winter, death happens at sunset; in summer, at sunrise.
If a disease originates in the Liver, after three days it transmits to the Spleen; after five days, to the Stomach; after three days, to the Kidney. If it persists for another three days without improvement, death occurs. In winter, death happens at sunset; in summer, during breakfast time.
If a disease originates in the Spleen, after one day it transmits to the Stomach; after two days, to the Kidney; after three days, to the Spine and Bladder. If it persists for another ten days without improvement, death occurs. In winter, death happens at dusk; in summer, during dinner time.
If a disease originates in the Stomach, after five days it transmits to the Kidney; after three days, to the Spine and Bladder; after five days, it moves upward to the Heart. If it persists for another two days without improvement, death occurs. In winter, death happens at midnight; in summer, at noon.
If a disease originates in the Kidney, after three days it transmits to the Spine and Bladder; after three days, it moves upward to the Heart; after three days, to the Small Intestine. If it persists for another three days without improvement, death occurs. In winter, death happens at dawn; in summer, at dusk.
If a disease originates in the Bladder, after five days it transmits to the Kidney; after one day, to the Small Intestine; after one day, to the Heart. If it persists for another two days without improvement, death occurs. In winter, death happens at the rooster's crow; in summer, in the late afternoon (Shi hour).
When various diseases transmit in sequence as described above, there is a fixed time of death, and acupuncture is contraindicated. However, if the transmission skips one Zang organ, or skips two, three, or four Zang organs, then acupuncture may be applied.
The layout and composition of this passage are well-balanced in pacing and urgency, demonstrating powerful control.