黄帝问曰∶余闻揆度奇恒，所指不同，用之奈何？岐伯对曰∶揆度者，度病之浅深也。奇恒者，言奇病也。请言道
之至数，五色脉变，揆度奇恒，道在于一。神转不回，回则不转，乃失其机。至数之要，迫近以微。行奇恒之法，以太
阴始。（见论治类十四。至数脉变以下数句，又见脉色十。）
上经下经，揆度阴阳，奇恒五中，决以明堂，审于终始，可以横行。（论治十八。）
奇恒之势乃六十首，诊合微之事，追阴阳之变，章五中之情，其中之论，取虚实之要，定五度之事，知此乃足以诊。
（脉色七。）
黄帝曰∶呜乎远哉！天之道也，如迎浮云，若视深渊，视深渊尚可测，迎浮云莫知其极。（运气六。论治十八。）
天气，清静光明者也，藏德不止，故不下也。天明则日月不明，邪害空窍。（摄生五。）
夫自古通天者，生之本，本于阴阳。天地之间，六合之内，其气九州九窍，五脏十二节，皆通于天气。其生五，其
气三，三而成天，三而成地，三而成人，三而三之，合则为九，九分为九野，九野为九藏，故形藏四，神藏五。（运气一。
脉色五、疾病五俱略同。）
天之在我者德也，地之在我者气也，德流气薄而生者也。（藏象九。）
此人与天地相应者也。（藏象十六。）
岐伯曰∶人生于地，悬命于天，天地合气，命之曰人。人能应四时者，天地为之父母；知万物者，谓之天子。天有
阴阳，人有十二节；天有寒暑，人有虚实。能经天地阴阳之化者，不失四时；知十二节之理者，圣智不能欺也。（针刺九。）
天不足西北，左寒而右凉，地不满东南，右热而左温，其故何也？岐伯曰∶阴阳之气，高下之理，太少之异也。东
南方，阳也，阳者其精降于下，故右热而左温。西北方，阴也，阴者其精奉于上，故左寒而右凉。是以地有高下，气有
温凉，高者气寒，下者气热。（运气十六。）
天不足西北，故西北方阴也，而人右耳目不如左明也。地不满东南，故东南方阳也，而人左手足不如右强也。（阴阳
三。）
呜呼，窈窈冥冥，孰知其道？道之大者，拟于天地，配于四海。（论治十九。）
帝曰∶地之为下否乎？岐伯曰∶地为人之下，太虚之中者也。帝曰∶冯乎？岐伯曰∶大气举之也。燥以干之，暑以
蒸之，风以动之，湿以润之，寒以坚之，火以温之，故燥胜则地干，暑胜则地热，风胜则地动，湿胜则地泥，寒胜则地
裂，火胜则地固矣。（运气四。）
地气制己胜，天气制胜己，天制色，地制形，五类衰盛，各随其气之所宜也。根于中者，命曰神机，神去则机息。
根于外者，命曰气立，气止则化绝。（运气十五。）
圣人之为道者，上合于天，下合于地，中合于人事。故匠人不能释尺寸而意短长，废绳墨而起平水；工人不能置规
而为圆，去矩而为方。临深决水，不用功力而水可竭也。循掘决冲，而经可通也。此言气之滑涩，血之清浊，行之逆顺
也。（针刺二十。）行有逆顺，至有迟速，故太过者化先天，不及者化后天。（运气十八。）
天枢之上，天气主之；天枢之下，地气主之；气交之分，人气从之，万物由之。升已而降，降者谓天；降已而升，
升者谓地。天气下降，气流于地；地气上升，气腾于天。故高下相召，升降相因，而变作矣。（运气九。）
阳之汗，以天地之雨名之；阳之气，以天地之疾风名之。暴气象雷，逆气象阳。（阴阳四。）
善言天者，必应于人；善言古者，必验于今；善言气者，必彰于物；善言应者，同天地之化；善言化言变者，通神
明之理。（运气十二。）善言人者，必有厌于己。（疾病六十六。）
善言始者，必会于终；善言近者，必知其远。（运气类三。）
帝曰∶余闻得其人不教，是谓失道；传非其人，慢泄天宝。夫道者，上知天文，下知地理，中知人事，可以长久，
此之谓也。帝曰∶何谓也？岐伯曰∶本气位也。位天者，天文也。位地者，地理也。通于人气之变化者，人事也。故太
过者先天，不及者后天，所谓治化而人应之也。（运气十。）
得其人弗教，是谓重失；得而泄之，天将厌之。（藏象三十一。）
物生谓之化，物极谓之变，阴阳不测谓之神，神用无方谓之圣。在天为气，在地成形，形气相感而化生万物矣。（运
气三。）
物之生从乎化，物之极由乎变，变化之相搏，成败之所由也。出入废则神机化灭，升降息则气立孤危。故非出入，
则无以生长壮老已；非升降，则无以生长化收藏。无形无患。（运气九。）
道无鬼神，独来独往。（针刺九。）
有道以来，有道以去，审知其道，是为身宝。（针刺二十七。）
无道行私，必得天殃。（针刺二十八。运气三同。）
治之极于一。一者因得之。（论治十七。）
补泻勿失，与天地如一，得一之精，以知死生。（脉色九。）
知其要者，一言而终，不知其要，流散无穷。（经络十四。运气五、十七。）
凡此十二官者，不得相失也。故主明则下安，以此养生则寿，殁世不殆，以为天下则大昌。主不明则十二官危，使
道闭塞而不通，形乃大伤，以此养生则殃，以为天下者，其宗大危。至道在微，变化无穷，孰知其原？窘乎哉！消者瞿
瞿，孰知其要？闵闵之当，孰者为良？恍惚之数，生于毫厘，毫厘之数，起于度量，千之万之，可以益大，推之大之，
其形乃制。（藏象一。肖者瞿瞿四句，又见运气十一。）
圣人易语，良马易御也。（经络七。）
春气西行，夏气北行，秋气东行，冬气南行。故春气始于下，秋气始于上，夏气始于中，冬气始于标。春气始于左，
秋气始于右，冬气始于后，夏气始于前。此四时正化之常。故至高之地，冬气常在，至下之地，春气常在。（运气十八。）
彼春之暖，为夏之暑，彼秋之忿，为冬之怒。（运气三十二。）
初气终三气，天气主之，胜之常也；四气尽终气，地气主之，复之常也。有胜则复，无胜则否。（运气二十九。）
太过者暴，不及者徐。暴者为病甚，徐者为病持。（运气二十三。）
乘危而行，不速而至，炎威无德，灾反及之，微者复微，甚者复甚。不恒其德，则所胜来复；政恒其理，则所胜同
化。（运气十三。）
命其位，而方月可知也。（运气二十一。）
先至为主，后至为客。（疾病七。）
帝曰∶夫子数言形与神，何谓形？何谓神？愿卒闻之。岐伯曰∶请言形，形乎形，目冥冥，问其所病。索之于经，
慧然在前，按之不得，不知其情，故曰形。帝曰∶何谓神？岐伯曰∶请言神，神乎神，耳不闻，目明心开而志先，慧然
独悟，口弗能言，俱视独见，适若昏，昭然独明，若风吹云。故曰神。（针刺十三。）
下有渐洳，上生蒲苇，此所以知形气之多少也。（针刺三十五。）
夫一木之中，坚脆不同，坚者则刚，脆者易伤，况其材木之不同，皮之浓薄，汁之多少，而各异耶？夫木之早花先
生叶者，遇春霜烈风，则花落而叶萎。凡此五者，各有所伤，况于人乎？（疾病七十六。）
入国问俗，入家问讳，上堂问礼，临病患问所便。（论治二。）
明目者，可使视色。聪耳者，可使听音。捷疾辞语者，可使传论语。徐而安静、手巧而心审谛者，可使行针艾，理
气血而调诸逆顺，察阴阳而兼诸方。缓节柔筋而心和调者，可使导引行气。疾毒言语轻人者，可使唾痈咒病。爪苦手毒、
为事善伤者，可使按积抑痹。手毒者，若使按龟，置龟于器下而按其上，五十日而死矣；手甘者，复生如故也。（针刺十
一。）
约方者，犹约囊也。未满而知约之以为工，不可以为天下师。（针刺二十九。）
犹拔刺也，犹雪污也，犹解结也，犹决 也。（针刺五十二。疾病一。）
夫盐之味咸者，其气令器津泄；弦绝者，其音嘶败；木敷者，其叶发；病深者，其声哕。人有此三者，是谓坏腑，
毒药无治，短针无取，此皆绝皮伤肉，血气争黑。（针刺九。）
八尺之士。（经络三十三。）
人长七尺五寸者。（经络十八。）
人年老而无子者，材力尽耶？将天数然也？岐伯曰∶女子七岁，肾气盛，齿更发长。二七而天癸至，任脉通，太冲
脉盛，月事以时下，故有子。丈夫八岁，肾气实。二八，肾气盛，天癸至，精气溢泻，阴阳和，故能有子。（藏象十三。）
不失人情。（脉色八。）
人以水谷为本，故人绝水谷则死。（脉色十二。）
人饮酒，酒亦入胃，谷未熟而小便独先下何也？（经络二十三。）
饮酒者，卫气先行皮肤，先充络脉。（经络六。）
酒入于胃，则络脉满而经脉虚。（疾病三十四。）
怯士之得酒，怒不避勇士者，名曰酒悖。（藏象类二十一。）
血脉和利，精神乃居，故神者，水谷之精气也。（藏象二十七。）
营卫者精气也，血者神气也，故血之与气，异名同类焉。（经络二十三。）
脑、髓、骨、脉、胆、女子胞，此六者地气之所生也，皆藏于阴而象于地，故藏而不泻，名曰奇恒之腑。（藏象二十
三。）
比类从容∶此皆工之所时乱也，然从容得之。夫圣人之治病，循法守度，援物比类，化之冥冥，循上及下，何必守
经？不引比类，是知不明也。（俱疾病九。）比类形名，虚引其经。善为脉者，必以比类奇恒，从容知之。（俱论治十八。）
颂得从容之道，以合从容。（疾病七。）不知比类，足以自乱。从容之葆。（俱论治十九。）从容不出，人事不殷。（疾病八。）
至数∶天地之至数，始于一，终于九焉。（脉色五。）天地之精气，其大数常出三入一。（气味二。）循经守数。按循
医事。（论治十八。）诊无人事治数之道。（论治十九。）至数之机，迫迮以微，其来可见，其往可追，敬之者昌，慢之者
亡，无道行私，必得夭殃。（运气三。）气数者，所以纪化生之用也。（运气一。）数之可数者，请遂言之。（运气十七。）
今良工皆得其法，守其数。（论治十五。）刺之而气不至，无问其数。（针刺十六。）胜至则复，无常数也。无问其数，以
平为期。（俱运气二十九。）太过者其数成，不及者其数生，土常以生也。（运气二十三。）先至为主，后至为客。（疾病七。）
权衡∶观权衡规矩，而知病所主。（论治八。）气归于权衡。权衡以平，气口成寸，以决死生。（藏象十二。）平治于
权衡。（论治十五。）阴阳反作，治在权衡相夺。（论治十四。）夫五运之政，犹权衡也，高者抑之，下者举之，化者应之，
变者复之。（运气十。）
参伍∶参伍不调者病。（脉色二十五。）以此参伍，决死生之分。（脉色一。）善调尺者，不待于寸；善调脉者，不待
于色。能参合而行之者，可以为上工。（脉色十七。）以日之寒温，月之虚盛，四时气之浮沉，参伍相合而调之。（针刺十
三。）伍以参禁，以除其内。（针刺四十八。）
门户∶仓禀不藏者，是门户不要也。（疾病九十一。）闭户塞牖，系之病者，数问其情，以从其意。（论治十七。）关
门不利，故聚水而从其类也。（针刺三十八。）口鼻者，气之门户也。（疾病七十九。）故与万物沉浮于生长之门。（摄生六。）
能知解结契绍于门户。（经络十二。）知气之所在，而守其门户。（针刺十。）知其所在者，知诊三部九候之病脉处而治之，
故曰守其门户焉。（针刺十三。）推阖其门，令神气存。（针刺十四。）少阳司天，五之气，阳乃去，寒乃来，雨乃降，气
门乃闭。（运气十七。）平旦人气生，日中而阳气隆，日西而阳气已虚，气门乃闭。（疾病五。）风中五脏六腑之俞，亦为
脏腑之风，各入其门户。（疾病二十八。）凡刺热邪越而苍，出游不归乃无病，为开通辟门户，使邪得出病乃已。凡刺寒
邪日以温，徐往徐来致其神，门户已闭气不分，虚实得调其气存也。（针刺三十四。）泻实者气盛乃内针，针与气俱内，
以开其门。补虚者候呼内针，气出针入，针空四塞，精无从去，方实而疾出针，气入针出，热不得还，闭塞其门。（疾病
二十。）所谓戊己分者，奎壁角轸，则天地之门户也。（运气四。）魄门。（藏象二十三。）
隐曲∶二阳之病发心脾，有不得隐曲。（疾病六。）不得隐曲。（脉色二十九。）隐曲不利，互引阴股。（运气二十七。）
肾风之状，隐曲不利。（疾病二十八。）隐曲之疾。（运气三十。）
为故∶适其至所为故也。（论治三。）适事为故。（论治四。）以汗为故而止。（运气二十五。）左右前后针之，中脉为
故。（针刺六。）吸则转针，以得气为故。（针刺十四。）刺筋上为故。以热为故。刺无伤脉肉为故。（俱针刺五十。）刺肌
肉为故。（针刺三十六。）必端内针为故止。（针刺五十四。）
所谓深之细者，其中手如针也，摩之切之，聚者坚也，博者大也。上经者，言气之通天也。下经者，言病之变化也。
黄帝问道：我听说“揆度”和“奇恒”，所指的内容不同，应当如何运用呢？岐伯回答说：“揆度”，是衡量病情的深浅程度。“奇恒”，是指奇异异常的疾病。请允许我阐述医道的最高法则，即观察五色与脉象的变化，通过揆度和奇恒来诊断疾病，其道理在于统一。神气运转不息，如果停滞不转，就会失去生机。医道精微的关键，在于细微之处迫近本质。施行奇恒的诊断方法，应从太阴经开始。（参见论治类第十四篇。关于“至数”、“脉变”以下的几句，也见于脉色第十篇。）
《上经》和《下经》，通过揆度阴阳，《奇恒》五中篇，通过明堂（面部）的色泽来判断，审察疾病的始终，就可以通晓医理，纵横自如。（参见论治第十八篇。）
奇恒的诊断法共有六十首，诊察时结合细微的症状，追踪阴阳的变化，彰显五脏内部的实情，其中的论述，取决于虚实的关键，确定五度（五脏功能）的情况，懂得这些就足以进行诊断了。（参见脉色第七篇。）
黄帝说：啊！多么深远啊！天的道理，就像迎接浮云，又像凝视深渊。凝视深渊还可以测量深度，但迎接浮云却不知它的极限在哪里。（参见运气第六篇、论治第十八篇。）
天气，是清静光明的，它蕴藏着德性而不停止，所以不会坠落。如果天光显露，日月就会显得不明亮，邪气就会侵害空窍。（参见摄生第五篇。）
自古以来，人通于天，这是生命的根本，根本在于阴阳。天地之间，六合之内，人的气机对应九州、九窍，五脏、十二节，都与天气相通。人生成于五行，气分为三才，三才合成天，三才合成地，三才合成人，三再乘以三，合起来就是九，九分为九野，九野对应九藏，所以有形之藏四，有神志之藏五。（参见运气第一篇。脉色第五篇、疾病第五篇内容大致相同。）
天赋给人的叫作“德”，地赋予人的叫作“气”，德流布、气交薄，生命由此产生。（参见藏象第九篇。）
人与天地是相应的。（参见藏象第十六篇。）
岐伯说：人生于地，性命系于天，天地之气相合，便称为人。人能顺应四时变化，天地就是他的父母；能了解万物规律的人，可以称为天子。天有阴阳，人有十二关节；天有寒暑，人有虚实。能够掌握天地阴阳变化的人，就不会违背四时规律；懂得十二关节道理的人，即使是圣智之人也不会欺骗他。（参见针刺第九篇。）
天的西北方不足，所以左边寒冷右边凉爽；地的东南方不满，所以右边炎热左边温暖，这是什么缘故呢？岐伯说：这是阴阳之气，高下位置的不同，以及太少（太阳、少阳等）差异的缘故。东南方属阳，阳气精华下降，所以右边热左边温。西北方属阴，阴气精华奉升于上，所以左边寒右边凉。因此地面有高下之分，气候有温凉之别，高处气寒，低处气热。（参见运气第十六篇。）
天不足于西北，所以西北方属阴，人的右耳目不如左耳聪明、右眼明亮。地不满于东南，所以东南方属阳，人的左手足不如右手足强壮。（参见阴阳第三篇。）
唉，幽深晦暗，谁能知晓其中的道理？道的宏大者，比拟于天地，配合于四海。（参见论治第十九篇。）
皇帝问：大地是在下方吗？岐伯说：大地在人的脚下，但在太虚之中。皇帝问：它依靠什么支撑呢？岐伯说：大气托举着它。燥气使大地干燥，暑气蒸腾大地，风气吹动大地，湿气滋润大地，寒气使大地坚硬，火气温暖大地。所以燥胜则地干，暑胜则地热，风胜则地动，湿胜则地泥，寒胜则地裂，火胜则地坚固。（参见运气第四篇。）
地气制约它所胜的气候，天气制约克制它的气候，天制约色，地制约形，五类的衰盛，各自随着适宜的气运而变化。根源于体内的，叫作“神机”，神去则机能停止。根源于体外的，叫作“气立”，气止则化生绝灭。（参见运气第十五篇。）
圣人遵循的道，上合于天，下合于地，中合于人事。所以工匠不能放弃尺寸而随意判断长短，废弃绳墨而起平水；工人不能放置圆规而为圆，去掉矩尺而为方。面对深水决堤，不用费力水就可以排干。顺着挖掘的地方决口疏通，河道就可以通行。这说的是气的滑涩，血的清浊，运行的逆顺情况。（参见针刺第二十篇。）运行有逆顺，到达有迟速，所以太过者化生于先天，不及者化生于后天。（参见运气第十八篇。）
天枢之上，由天气主司；天枢之下，由地气主司；气交之分，人气随之，万物由此发展。升已而降，降者谓之天；降已而升，升者谓之地。天气下降，气流注于地；地气上升，气腾于天。所以高下相互感召，升降互为因果，变化由此产生。（参见运气第九篇。）
阳气的汗出，用天地的雨来命名；阳气的运行，用天地的疾风来命名。暴烈的现象像雷，逆乱的现象像阳（指阳气亢盛或异常）。（参见阴阳第四篇。）
善于谈论天的人，必须应验于人；善于谈论古的人，必须验证于今；善于谈论气的人，必须在物上显现；善于谈论相应的人，要同天地的化育一致；善于谈论变化和转化的人，要通达神明之理。（参见运气第十二篇。）善于谈论人的人，一定对自己有所反省。（参见疾病第六十六篇。）
善于谈论起始的人，一定会合于终结；善于谈论近处的人，一定知道远处。（参见运气类第三篇。）
皇帝说：我听说得到合适的人却不教导，这叫作失道；传授给不合适的人，是轻慢泄露天宝。那得道的人，上知天文，下知地理，中知人事，可以长久保持，说的就是这个道理。皇帝问：这是什么意思？岐伯说：本于气位。定位在天的是天文，定位在地的是地理，通晓人气变化的是人事。所以太过者先天，不及者后天，这就是治理化育而人随之响应的道理。（参见运气第十篇。）
得到合适的人却不教导，是严重的失误；得到却泄露出去，上天将厌恶他。（参见藏象第三十一篇。）
物的生长叫作“化”，物的极端叫作“变”，阴阳不可测度叫作“神”，神的作用没有固定方式叫作“圣”。在天表现为气，在地表现为形，形气相互感应而化生万物。（参见运气第三篇。）
物的生成从乎“化”，物的极变从乎“变”，变化的搏击，是成败的原因。出入废止则神机消灭，升降停止则气立孤危。所以没有出入，就没有生长壮老已的过程；没有升降，就没有生长化收藏的过程。无形无患。（参见运气第九篇。）
道中没有鬼神，独自来去。（参见针刺第九篇。）
有道而来，有道而去，审察知道这个道，是身体的珍宝。（参见针刺第二十七篇。）
无道而行私，必得天灾。（参见针刺第二十八篇。运气第三篇相同。）
治疗的极致在于“一”。“一”是通过探究而获得的。（参见论治第十七篇。）
补泻不要失误，与天地保持一致，获得一的精髓，就能知晓死生。（参见脉色第九篇。）
懂得关键的人，一句话就能结束；不懂关键的人，议论流散无穷。（参见经络第十四篇。运气第五、十七篇。）
以上十二官（脏腑），不能互相失调。所以君主（心）清明则下属安宁，用此养生则长寿，终身无危险，以此治理天下则大昌盛。君主不明则十二官危险，使道闭塞不通，形体受到严重损伤，用此养生则有祸殃，以此治理天下，宗庙社稷大危。最高的道在于微妙，变化无穷，谁知道它的本源？真让人困窘啊！消者瞿瞿（谨慎观察的样子），谁知道关键？闵闵之当（深思熟虑的恰当），谁是良医？恍惚的数字，生于毫厘，毫厘的数字，起于度量，千倍万倍，可以变大，推演扩大，其形态就形成了。（参见藏象第一篇。肖者瞿瞿四句，又见于运气第十一篇。）
圣人容易沟通，良马容易驾驭。（参见经络第七篇。）
春气向西行，夏气向北行，秋气向东行，冬气向南行。所以春气始于下，秋气始于上，夏气始于中，冬气始于标。春气始于左，秋气始于右，冬气始于后，夏气始于前。这是四时正常化的常规。所以极高的地方，冬气常在；极低的地方，春气常在。（参见运气第十八篇。）
那里的春暖，成为夏的暑热；那里的秋厉，成为冬的严寒。（参见运气第三十二篇。）
初气到三气，由天气主司，是胜气的常态；四气到终气，由地气主司，是复气的常态。有胜气就有复气，无胜气就没有复气。（参见运气第二十九篇。）
太过者暴烈，不及者缓慢。暴烈者病重，缓慢者病势持稳。（参见运气第二十三篇。）
乘危而行，不速而至，炎威无德，灾反及之，微者复微，甚者复甚。不恒其德，则所胜来复；政恒其理，则所胜同化。（参见运气第十三篇。）
确定其位置，方位和月份就可以知道了。（参见运气第二十一篇。）
皇帝说：先生多次提到形与神，什么是形？什么是神？希望听您详尽讲解。岐伯说：请让我说说形。形对于形来说，肉眼看不见（冥冥），询问病人的痛苦。在经脉中寻求，虽然清晰在前，但按摸不到，不知道具体情况，所以叫作形。皇帝说：什么是神？岐伯说：请让我说说神。神对于神来说，耳朵听不见，眼睛明亮心灵开通且意志先行，独自领悟，口中无法言说，大家看而只有他独见，好像昏暗却独自光明，像风吹云散。所以叫作神。（参见针刺第十三篇。）
下面潮湿，上面生长蒲苇，这就是用来知道形气多少的方法。（参见针刺第三十五篇。）
在一棵树中，坚脆不同，坚硬的就刚强，脆的就易伤，何况木材各不相同，皮的厚薄，汁液的多少，而各有差异呢？树木早花先长叶的，遇到春霜烈风，花落叶萎。凡是这五种情况，各有所伤，何况是人呢？（参见疾病第七十六篇。）
进入一个国家要问风俗，进入一个家庭要问忌讳，登上厅堂要问礼节，面对病患要问方便。（参见论治第二篇。）
视力好的人，可以让他辨别颜色。听力好的人，可以让他听取声音。敏捷善言辞的人，可以让他传达言语。缓慢安静、手巧心思周密的人，可以让他施行针灸，调理气血并调和诸种逆顺，察辨阴阳兼用各方。关节舒缓、筋脉柔和、心神调和的人，可以让他做导引行气。言语轻蔑毒辣的人，可以让他用唾痈咒病（古代一种疗法）。指甲尖硬、手法毒辣、做事容易伤人的人，可以让他按摩积聚和抑制痹症。手毒的人，如果让他按龟，把龟放在容器下按在上面，五十天就死了；手甘（温和）的人，龟会复活如故。（参见针刺第十一篇。）
约束方剂，就像约束口袋一样。口袋没满就知道约束它，才能成为工匠，不可以做天下的老师。（参见针刺第二十九篇。）
就像拔刺一样，就像洗雪污垢一样，就像解开结一样，就像决开水流一样。（参见针刺第五十二篇。疾病第一篇。）
盐的味道咸，是因为它的气味让容器渗出津液；琴弦断了，声音嘶哑败坏；树木腐烂，叶子茂盛脱落；病深入脏腑，声音呃逆。人有这三种情况，叫作坏腑，毒药无法治疗，短针无法取效，这都是皮肉受损，血气争黑（败坏）。（参见针刺第九篇。）
八尺高的男子。（参见经络第三十三篇。）
身高七尺五寸的人。（参见经络第十八篇。）
人年老而没有子女，是精力耗尽了呢？还是天数如此呢？岐伯说：女子七岁，肾气盛，牙齿更换头发增长。十四岁天癸至，任脉通，太冲脉盛，月经按时来潮，所以能有子。男子八岁，肾气充实。十六岁，肾气盛，天癸至，精气溢泻，阴阳和，所以能有子。（参见藏象第十三篇。）
人以水谷为本，所以人断绝水谷就会死亡。（参见脉色第十二篇。）
人饮酒，酒也进入胃，谷物未熟而小便单独先下行，为什么呢？（参见经络第二十三篇。）
饮酒的人，卫气先运行于皮肤，先充满络脉。（参见经络第六篇。）
怯懦的人得到酒，发怒不躲避勇士，名叫酒悖。（参见藏象类第二十一篇。）
血脉调和顺利，精神才能安居，所以神，是水谷的精气。（参见藏象第二十七篇。）
营卫是精气，血是神气，所以血与气，名称不同但同类。（参见经络第二十三篇。）
脑、髓、骨、脉、胆、女子胞，这六者是由地气生成的，都藏于阴而象征地，所以藏而不泻，名叫奇恒之腑。（参见藏象第二十三篇。）
比类从容：这些都是医生时常混乱的，然而通过从容的比类得以解决。圣人治病，遵循法度，援引事物进行比类，在冥冥中变化，从上到下遵循，何必拘守经文？不引用比类，就是认识不明。（均见于疾病第九篇。比类形名，虚引其经。善于诊脉的人，必定通过比类奇恒，从容地知晓病情。（均见于论治第十八篇。）颂扬得到从容之道，以符合从容。（疾病第七篇。）不懂得比类，足以让自己混乱。从容的宝藏。（均见于论治第十九篇。）从容不出，人事不殷。（疾病第八篇。）
至数：天地的至数，始于一，终于九。（参见脉色第五篇。）天地精气，其大数常出三入一。（参见气味第二篇。）循经守数。按照医事准则。（参见论治第十八篇。）诊察不涉及人事，治理数的道理。（参见论治第十九篇。）至数的机理，迫近细微，其来可见，其往可追，恭敬对待则昌盛，轻慢对待则灭亡，无道而行私，必得天殃。（参见运气第三篇。）气数是用来记录化生作用的。（参见运气第一篇。）数可以计算的，请让我说完。（参见运气第十七篇。）现在优秀的工匠都得其法，守其数。（参见论治第十五篇。）针刺而气不至，不问其数。（参见针刺第十六篇。）胜气到来则有复气，无常数。不问其数，以平衡为终点。（均见于运气第二十九篇。）太过者其数为成数，不及者其数为生数，土常以生数为主。（参见运气第二十三篇。）先至为主气，后至为客气。（参见疾病第七篇。）
权衡：观察权衡规矩，就知道病的主因。（参见论治第八篇。）气归于权衡。权衡平衡，气口形成寸脉，以此决断死生。（参见藏象第十二篇。）平治于权衡。（参见论治第十五篇。）阴阳反作，治疗在于权衡相夺。（参见论治第十四篇。）五运的政令，犹如权衡，高者抑之，下者举之，化者应之，变者复之。（参见运气第十篇。）
参伍：参伍不调者病。（参见脉色第二十五篇。）以此参伍，决断死生的分界。（参见脉色第一篇。）善于调尺的人，不等待寸脉；善于调脉的人，不等待面色。能参合而行之者，可以成为上工。（参见脉色第十七篇。）以日的寒温，月的虚盛，四时气的浮沉，参伍相合而调之。（参见针刺第十三篇。）伍以参禁，以除其内。（参见针刺第四十八篇。）
门户：仓禀不藏者，是门户不固。（参见疾病第九十一篇。）闭户塞牖，系之病者，数问其情，以从其意。（参见论治第十七篇。）关门不利，故聚水而从其类也。（参见针刺第三十八篇。）口鼻者，气之门户也。（参见疾病第七十九篇。）故与万物沉浮于生长之门。（参见摄生第六篇。）能知解结契绍于门户。（参见经络第十二篇。）知气之所在，而守其门户。（参见针刺第十篇。）知其所在者，知诊三部九候之病脉处而治之，故曰守其门户焉。（参见针刺第十三篇。）推阖其门，令神气存。（参见针刺第十四篇。）少阳司天，五之气，阳乃去，寒乃来，雨乃降，气门乃闭。（参见运气第十七篇。）平旦人气生，日中而阳气隆，日西而阳气已虚，气门乃闭。（参见疾病第五篇。）风中五脏六腑之俞，亦为脏腑之风，各入其门户。（参见疾病第二十八篇。）凡刺热邪越而苍，出游不归乃无病，为开通辟门户，使邪得出病乃已。凡刺寒邪日以温，徐往徐来致其神，门户已闭气不分，虚实得调其气存也。（参见针刺第三十四篇。）泻实者气盛乃内针，针与气俱内，以开其门。补虚者候呼内针，气出针入，针空四塞，精无从去，方实而疾出针，气入针出，热不得还，闭塞其门。（参见疾病第二十篇。）所谓戊己分者，奎壁角轸，则天地之门户也。（参见运气第四篇。）魄门。（参见藏象第二十三篇。）
隐曲：二阳之病发心脾，有不得隐曲。（参见疾病第六篇。）不得隐曲。（参见脉色第二十九篇。）隐曲不利，互引阴股。（参见运气第二十七篇。）肾风之状，隐曲不利。（参见疾病第二十八篇。）隐曲之疾。（参见运气第三十篇。）
为故：适其至所为故也。（参见论治第三篇。）适事为故。（参见论治第四篇。）以汗为故而止。（参见运气第二十五篇。）左右前后针之，中脉为故。（参见针刺第六篇。）吸则转针，以得气为故。（参见针刺第十四篇。）刺筋上为故。以热为故。刺无伤脉肉为故。（均见于针刺第五十篇。）刺肌肉为故。（参见针刺第三十六篇。）必端内针为故止。（参见针刺第五十四篇。）
所谓深之细者，其中手如针也，摩之切之，聚者坚也，博者大也。上经者，言气之通天也。下经者，言病之变化也。
Yellow Emperor asked: I have heard that "Kui Du" (Measuring and Estimating) and "Qi Heng" (Abnormal and Extraordinary) refer to different things. How should they be applied? Qi Bo replied: "Kui Du" refers to measuring the depth and superficiality of a disease. "Qi Heng" refers to discussing abnormal and extraordinary diseases. Please allow me to expound on the highest principles of the Dao, observing changes in the five colors and pulses. Through Kui Du and Qi Heng, the principle lies in unity. The Shen (Spirit) turns and does not return; if it returns, it does not turn, thus losing its opportunity. The essence of the highest numbers is close and subtle. To practice the method of Qi Heng, one should begin with the Tai Yin (Great Yin) meridian. (See Category of Treatment 14. The following sentences regarding "Zhi Shu" and pulse changes are also found in Pulse and Color 10.)
The Shang Jing (Classic of the Upper) and Xia Jing (Classic of the Lower) measure Yin and Yang. The Qi Heng Wu Zhong (Five Centers of Abnormality) chapter determines conditions by examining the Ming Tang (Bright Hall/Face). By examining the beginning and end, one can navigate freely. (See Treatment 18.)
The trend of Qi Heng consists of sixty chapters. Diagnosis combines minute details, traces the changes of Yin and Yang, and clarifies the condition of the Five Zang organs. The discussion within focuses on the essentials of Deficiency and Excess, determining the affairs of the Five Measures. Knowing this is sufficient for diagnosis. (See Pulse and Color 7.)
Yellow Emperor said: Ah! How profound! The Dao of Heaven is like greeting floating clouds or gazing into an abyss. Gazing into an abyss allows for measurement, but greeting floating clouds, one cannot know its limit. (See Luck 6, Treatment 18.)
Heavenly Qi is clear, quiet, and bright. It stores Virtue without ceasing, so it does not fall. If Heavenly brightness appears, the sun and moon become obscure, and pathogenic factors harm the empty orifices. (See Preservation 5.)
Since ancient times, humans connect with Heaven; this is the root of life, rooted in Yin and Yang. Within the universe and the six directions, human Qi corresponds to the Nine Provinces, nine orifices, five Zang organs, and twelve joints, all connecting with Heavenly Qi. Life arises from the Five Elements, and Qi divides into Three Realms. Three combine to form Heaven, three to form Earth, and three to form Humanity. Three multiplied by three equals nine. Nine divides into Nine Fields, which correspond to Nine Viscera. Thus, there are four Form Viscera and five Spirit Viscera. (See Luck 1. Similar content in Pulse/Color 5, Disease 5.)
What Heaven gives us is Virtue; what Earth gives us is Qi. Life is generated when Virtue flows and Qi interacts. (See Zang-Xiang 9.)
This person corresponds to Heaven and Earth. (See Zang-Xiang 16.)
Qi Bo said: Humans are born from Earth, and their life hangs from Heaven. When Heavenly and Earthly Qi combine, it is called Human. Those who can respond to the Four Seasons have Heaven and Earth as their parents; those who understand all things are called Son of Heaven. Heaven has Yin and Yang; humans have twelve joints. Heaven has Cold and Heat; humans have Deficiency and Excess. Those who can follow the transformation of Heavenly and Earthly Yin and Yang do not violate the Four Seasons. Those who understand the principles of the twelve joints cannot be deceived even by sages and wise men. (See Acupuncture 9.)
Heaven is insufficient in the Northwest, so the left is cold and the right is cool. Earth is incomplete in the Southeast, so the right is hot and the left is warm. Why is this? Qi Bo said: This is due to the principles of Yin and Yang Qi, high and low positions, and differences between Tai (Greater) and Shao (Lesser). The Southeast belongs to Yang; Yang's essence descends, so the right is hot and the left is warm. The Northwest belongs to Yin; Yin's essence ascends, so the left is cold and the right is cool. Therefore, ground has height and depth, and Qi has warmth and cold. High places have cold Qi; low places have hot Qi. (See Luck 16.)
Heaven is insufficient in the Northwest, so the Northwest is Yin, and humans' right ear and eye are less acute than the left. Earth is incomplete in the Southeast, so the Southeast is Yang, and humans' left hand and foot are weaker than the right. (See Yin-Yang 3.)
Alas, how deep and dark is it! Who knows its Dao? The great Dao mimics Heaven and Earth and matches the Four Seas. (See Treatment 19.)
Emperor asked: Is the Earth below? Qi Bo said: The Earth is below humans, but within the Great Void. Emperor asked: What supports it? Qi Bo said: The Great Qi holds it up. Dryness dries it, Summer-heat steams it, Wind moves it, Dampness moistens it, Cold hardens it, Fire warms it. Thus, excessive Dryness makes the earth dry; excessive Summer-heat makes the earth hot; excessive Wind makes the earth move; excessive Dampness makes the earth muddy; excessive Cold makes the earth crack; excessive Fire makes the earth solid. (See Luck 4.)
Earthly Qi controls what it overcomes; Heavenly Qi controls what overcomes it. Heaven controls Color; Earth controls Form. The decline and prosperity of the Five Categories follow their respective Qi suitability. Rooted internally is called Shen Ji (Spirit Mechanism); when Shen leaves, the mechanism stops. Rooted externally is called Qi Li (Qi Establishment); when Qi stops, transformation ceases. (See Luck 15.)
The Dao practiced by sages aligns above with Heaven, below with Earth, and middle with Human affairs. Thus, a carpenter cannot abandon measurements to guess length or width, nor discard the ink line to level water; a worker cannot discard the compass to make circles or the square to make squares. Facing deep water and cutting channels, water can be drained without great effort. Digging and breaking through allows passage. This speaks of the slipperiness and astringency of Qi, the clarity and turbidity of Blood, and their smooth or reversed flow. (See Acupuncture 20.) Flow has reversal and smoothness, arrival has slowness and speed. Thus, Excess transforms before the time (Xian Tian), and Deficiency transforms after the time (Hou Tian). (See Luck 18.)
Above Tianshu, Heavenly Qi governs; below Tianshu, Earthly Qi governs. At the intersection of Qi, Human Qi follows, and all things proceed. Rising then descending, the descending is called Heaven; descending then rising, the rising is called Earth. Heavenly Qi descends, flowing into the Earth; Earthly Qi rises, soaring into Heaven. Thus, high and low call to each other, rising and falling cause each other, and transformations arise. (See Luck 9.)
Sweat of Yang is named Rain of Heaven and Earth; Qi of Yang is named Swift Wind of Heaven and Earth. Violent phenomena resemble Thunder; Rebellious phenomena resemble Yang. (See Yin-Yang 4.)
One who speaks well of Heaven must correspond to Humans; one who speaks well of Antiquity must verify with the Present; one who speaks well of Qi must manifest in Objects; one who speaks well of Correspondence matches the transformation of Heaven and Earth; one who speaks well of Transformation and Change penetrates the principles of Divine Illumination. (See Luck 12.) One who speaks well of Humans must reflect upon oneself. (See Disease 66.)
One who speaks well of the Beginning must converge at the End; one who speaks well of the Near must know the Far. (See Luck Category 3.)
Emperor said: I have heard that obtaining the right person but not teaching them is called losing the Dao; transmitting to the wrong person is disrespecting and leaking Heavenly Treasure. The person of Dao knows Astronomy above, Geography below, and Human affairs in the middle, allowing for longevity. This is what is meant. Emperor asked: What does this mean? Qi Bo said: It is based on Qi and Position. Positioning in Heaven is Astronomy; positioning in Earth is Geography. Understanding changes in Human Qi is Human affairs. Thus, Excess transforms Xian Tian, Deficiency transforms Hou Tian. This is governance and transformation where humans respond. (See Luck 10.)
Obtaining the right person but not teaching is a heavy loss; obtaining and leaking it, Heaven will despise you. (See Zang-Xiang 31.)
Generation of things is called Hua (Transformation); extremity of things is called Bian (Change). Unfathomable Yin and Yang is called Shen (Spirit). Unbounded application of Shen is called Sheng (Sage). In Heaven it is Qi; in Earth it is Form. Form and Qi interact to transform and generate all things. (See Luck 3.)
Things are born from Transformation; things reach extremes through Change. The struggle of Transformation and Change is the source of success and failure. If Exit and Entry cease, Shen Ji extinguishes. If Rising and Descending stop, Qi Li becomes precarious. Without Exit and Entry, there is no growth, flourishing, strength, old age, and death. Without Rising and Descending, there is no growth, transformation, storage, and collection. Formless, there is no disaster. (See Luck 9.)
The Dao has no ghosts or gods; it comes and goes alone. (See Acupuncture 9.)
It comes with Dao, it goes with Dao. Examining and knowing this Dao is the treasure of the body. (See Acupuncture 27.)
Acting without Dao for selfish ends invites Heavenly disaster. (See Acupuncture 28. Same as Luck 3.)
The ultimate of treatment lies in "One". "One" is obtained through inquiry. (See Treatment 17.)
Do not miss tonification and sedation; align with Heaven and Earth. Obtain the essence of "One" to know life and death. (See Pulse and Color 9.)
Knowing the key, one word suffices; not knowing the key, discourse scatters infinitely. (See Meridians 14. Luck 5, 17.)
All twelve officials (viscera) must not lose harmony. Thus, if the Ruler (Heart) is clear, subordinates are peaceful. Using this for health leads to longevity and safety throughout life; using this to rule the world leads to great prosperity. If the Ruler is unclear, the twelve officials are endangered, pathways blocked, and the form severely damaged. Using this for health brings disaster; using this to rule the world brings great peril to the lineage. The supreme Dao is subtle, changes are infinite, who knows its origin? How distressing! Xiao Zhe Ju Ju (observing carefully), who knows the key? Min Min Zhi Dang (deep consideration), who is good? Illusory numbers arise from hair's breadth; hair's breadth numbers arise from measurement. Thousandfold and ten-thousandfold, they can grow larger; extrapolating them, forms are established. (See Zang-Xiang 1. Xiao Zhe Ju Ju four lines also in Luck 11.)
Sages are easy to instruct; good horses are easy to drive. (See Meridians 7.)
Spring Qi moves West; Summer Qi moves North; Autumn Qi moves East; Winter Qi moves South. Thus, Spring Qi begins below; Autumn Qi begins above; Summer Qi begins in the middle; Winter Qi begins at the mark. Spring Qi begins Left; Autumn Qi begins Right; Winter Qi begins Behind; Summer Qi begins Front. This is the normal pattern of Four Seasons. Thus, in the highest places, Winter Qi is always present; in the lowest places, Spring Qi is always present. (See Luck 18.)
That Spring warmth becomes Summer heat; that Autumn severity becomes Winter anger. (See Luck 32.)
From First Qi to Third Qi, Heavenly Qi governs; this is the norm of Victory. From Fourth Qi to Final Qi, Earthly Qi governs; this is the norm of Repression. There is Repression if there is Victory; no Repression if no Victory. (See Luck 29.)
Excess is violent; Deficiency is slow. Violent means severe disease; Slow means persistent disease. (See Luck 23.)
Acting on danger, arriving quickly,炎威 (scorching might) without virtue, disaster returns. Minor represses minor; major represses major. Not maintaining virtue, the overcome comes to repress; maintaining order, the overcome transforms similarly. (See Luck 13.)
Assigning position, direction and month can be known. (See Luck 21.)
First arrival is Host (Main Qi); later arrival is Guest (Periodic Qi). (See Disease 7.)
Emperor said: Master often mentions Form and Shen. What is Form? What is Shen? I wish to hear it fully. Qi Bo said: Let me speak of Form. Form regarding Form is invisible (Ming Ming). Ask about the illness. Seek in the meridians; it is clear before you, but palpation finds nothing. Not knowing the condition, it is called Form. Emperor asked: What is Shen? Qi Bo said: Let me speak of Shen. Shen regarding Shen is unheard by ears, but eyes are bright, heart opens, and will precedes. Alone enlightened, mouth cannot speak. All see, only he sees alone; seemingly dim, yet clearly illuminating alone, like wind blowing clouds away. Thus it is called Shen. (See Acupuncture 13.)
Below is damp and wet, above grows reeds. This is how to know the abundance or scarcity of Form and Qi. (See Acupuncture 35.)
Within one tree, hardness and brittleness differ. Hard is strong; brittle is easily injured. How much more so with different woods, thick or thin bark, abundant or scarce sap? Trees that flower early and leaf first, encountering spring frost and fierce wind, lose flowers and wither leaves. These five cases each have injuries; how much more so for humans? (See Disease 76.)
Entering a country, ask customs; entering a home, ask taboos; ascending the hall, ask etiquette; facing a patient, ask comfort. (See Treatment 2.)
Those with bright vision can distinguish colors. Those with keen hearing can listen to sounds. Those agile in speech can convey words. Those slow, quiet, skilled in hands, and careful in mind can perform acupuncture and moxibustion, regulate Qi and Blood, adjust reversals and smoothness, observe Yin and Yang, and apply various formulas. Those with relaxed joints, soft tendons, and harmonious heart-mind can guide Qi and exercise. Those with poisonous speech and light demeanor can use spitting techniques for abscesses or curse illnesses. Those with sharp nails, poisonous hands, and actions that harm others can massage accumulations and suppress bi-syndrome. A person with poisonous hands, if making him press a turtle placed under a vessel, pressing on top, kills it in fifty days; a person with sweet/gentle hands restores it to life as before. (See Acupuncture 11.)
Binding a prescription is like binding a bag. Knowing to bind it before it is full makes one a craftsman; otherwise, one cannot be a teacher for the world. (See Acupuncture 29.)
Like removing thorns, like washing stains, like untying knots, like opening a dam. (See Acupuncture 52. Disease 1.)
Salt tastes salty because its vapor causes vessels to leak fluid; a broken string produces a hoarse sound; a decaying tree sheds leaves; a deep disease produces hiccups. Having these three indicates damaged Fu organs. Poisonous drugs cannot treat, short needles cannot take effect. This is skin and flesh injury, blood and Qi turning black. (See Acupuncture 9.)
A man of eight chi. (See Meridians 33.)
A person seven chi five cun tall. (See Meridians 18.)
An old person without children, is their material power exhausted, or is it the number of Heaven? Qi Bo said: Girls at seven, Kidney Qi prospers, teeth change, hair grows. At fourteen, Tian Gui arrives, Ren Mai opens, Chong Mai prospers, menstruation comes on time, so she can conceive. Boys at eight, Kidney Qi is solid. At sixteen, Kidney Qi prospers, Tian Gui arrives, essence overflows and discharges, Yin and Yang harmonize, so he can conceive. (See Zang-Xiang 13.)
Not losing human circumstances. (See Pulse and Color 8.)
Humans rely on Water and Grain as the root; thus, if humans cut off Water and Grain, they die. (See Pulse and Color 12.)
When humans drink wine, it enters the stomach. Why does urine descend alone before the grain is digested? (See Meridians 23.)
For drinkers, Wei Qi (Defensive Qi) moves first in the skin, filling the Luo Vessels. (See Meridians 6.)
Wine enters the stomach, then Luo Vessels fill and Jing Vessels become empty. (See Disease 34.)
When a coward drinks wine and gets angry, not avoiding brave men, it is called Wine Rebellion. (See Zang-Xiang Category 21.)
When Blood vessels are harmonious and beneficial, Spirit resides. Thus, Spirit is the Essence-Qi of Water and Grain. (See Zang-Xiang 27.)
Ying (Nutrient) and Wei (Defensive) are Essence-Qi; Blood is Spirit-Qi. Thus, Blood and Qi, though named differently, are of the same category. (See Meridians 23.)
Brain, Marrow, Bones, Vessels, Gallbladder, and Uterus (in women) are generated by Earthly Qi. They store Yin and symbolize Earth, so they store without draining. They are named the Six Extraordinary Fu Organs. (See Zang-Xiang 23.)
Bi Lei Cong Rong (Analogy and Composure): These are often confused by doctors, but resolved through composure and analogy. The sage treats disease by following laws and standards, drawing analogies, transforming in the unseen, following from top to bottom. Why stick strictly to classics? Not drawing analogies means unclear knowledge. (See Disease 9. Analogy of form and name, vacuously citing classics. Good pulse readers must use analogy of Qi Heng and comprehend through composure. See Treatment 18.) Praising the way of composure to match composure. (See Disease 7.) Not knowing analogy confuses oneself. The treasure of composure. (See Treatment 19.) Composure does not emerge, human affairs are not abundant. (See Disease 8.)
Zhi Shu (Highest Numbers): The highest numbers of Heaven and Earth start with One and end with Nine. (See Pulse and Color 5.) The great number of Heaven and Earth Essence-Qi is usually three out, one in. (See Flavor and Qi 2.) Follow meridians and keep numbers. Observe medical affairs. (See Treatment 18.) Diagnosis without human affairs, governing the way of numbers. (See Treatment 19.) The mechanism of Zhi Shu is close and subtle. Its coming is visible, its going traceable. Respect it and prosper; slight it and perish. Acting without Dao for selfish ends invites disaster. (See Luck 3.) Qi numbers record the function of generation. (See Luck 1.) Numbers that can be counted, let me explain. (See Luck 17.) Now good craftsmen obtain the method and keep the number. (See Treatment 15.) If Qi does not arrive after needling, do not ask the number. (See Acupuncture 16.) When Victory arrives, Repression follows, with no fixed number. Do not ask the number; aim for balance. (See Luck 29.) Excess has Cheng (Completion) numbers; Deficiency has Sheng (Birth) numbers; Earth uses Birth numbers. (See Luck 23.) First arrival is Host; later arrival is Guest. (See Disease 7.)
Quan Heng (Balance/Scale): Observing the scale and rules reveals the main disease. (See Treatment 8.) Qi returns to the balance. When balanced, the Qi Kou (Radial artery) forms the Cun pulse, deciding life and death. (See Zang-Xiang 12.) Balance through Quan Heng. (See Treatment 15.) Yin and Yang reverse, treatment lies in balancing and taking. (See Treatment 14.) The policy of the Five Movements is like a balance: suppress the high, lift the low, respond to transformation, reproduce change. (See Luck 10.)
Can Wu (Interweaving/Comparison): Can Wu discordant indicates disease. (See Pulse and Color 25.) Use this interweaving to decide the division of life and death. (See Pulse and Color 1.) Good at adjusting Chi (Cubit) does not wait for Cun; good at adjusting Pulse does not wait for Color. Those who can interweave and act can be superior physicians. (See Pulse and Color 17.) Combine day temperature, moon phase, and seasonal Qi floating/sinking to adjust. (See Acupuncture 13.) Wu interweaves prohibitions to remove internal issues. (See Acupuncture 48.)
Men Hu (Gate/Pore): Failure of Granary to store indicates the Gate is not secure. (See Disease 91.) Close doors and windows, focus on the patient, ask frequently about feelings, follow their intent. (See Treatment 17.) If Guan Men (Joint/Gate) is unfavorable, water gathers following its kind. (See Acupuncture 38.) Mouth and nose are the Gates of Qi. (See Disease 79.) Thus, float and sink with all things in the Gate of Growth. (See Preservation 6.) Know how to untie knots and connect at the Gate. (See Meridians 12.) Know where Qi is and guard its Gate. (See Acupuncture 10.) Knowing the location means knowing the disease pulse at Three Parts and Nine Hopes and treating it, hence guarding the Gate. (See Acupuncture 13.) Push and close the Gate to keep Shen Qi. (See Acupuncture 14.) Shaoyang rules Heaven, Fifth Qi, Yang departs, Cold arrives, Rain falls, Qi Gates close. (See Luck 17.) Dawn, Human Qi generates; Noon, Yang Qi peaks; Evening, Yang Qi empties, Qi Gates close. (See Disease 5.) Wind attacking Shu points of Zang-Fu becomes Wind of Zang-Fu, entering each Gate. (See Disease 28.) Needling Heat Pathogens: release and turn blue; if wandering out and not returning, no disease. Open and widen the Gate, let pathogens exit, disease ends. Needling Cold Pathogens: warm daily, go slowly and come slowly, gather Shen. Gate closed, Qi not divided, deficiency/excess adjusted, Qi preserved. (See Acupuncture 34.) Sedating Excess: insert needle when Qi is full, needle and Qi enter together, opening the Gate. Tonifying Deficiency: insert needle on exhalation, Qi exits, needle enters, needle space sealed, Essence cannot leave. Withdraw needle quickly when full, Qi enters, needle exits, Heat cannot return, Gate closed. (See Disease 20.) Wu and Ji divisions, Kui, Bi, Jiao, Zhen stars are the Gates of Heaven and Earth. (See Luck 4.) Po Men (Gate of the Corporeal Soul/Anus). (See Zang-Xiang 23.)
Yin Qu (Hidden/Difficult): Disease of Er Yang (Stomach/Large Intestine) originates in Heart and Spleen, involving inability to handle hidden/difficult matters. (See Disease 6.) Inability to handle hidden matters. (See Pulse and Color 29.) Yin Qu obstruction draws pain to inner thighs. (See Luck 27.) Kidney Wind appearance: Yin Qu obstruction. (See Disease 28.) Disease of Yin Qu. (See Luck 30.)
Wei Gu (As Purpose/Standard): Adapt to the extent reached as the standard. (See Treatment 3.) Adapt to the matter as the standard. (See Treatment 4.) Stop sweating as the standard. (See Luck 25.) Needle left, right, front, back, hitting the vessel as the standard. (See Acupuncture 6.) Rotate needle on inhalation, obtaining Qi as the standard. (See Acupuncture 14.) Puncturing tendon as standard. Heat as standard. Avoid damaging vessels and flesh as standard. (See Acupuncture 50.) Puncturing muscle as standard. (See Acupuncture 36.) Must insert needle upright as the stopping standard. (See Acupuncture 54.)
Regarding deep and fine needling: feeling like a needle upon touch, rubbing and pressing, gathered feels firm, broad feels large. Shang Jing speaks of Qi connecting to Heaven. Xia Jing speaks of disease changes.