黄帝问曰∶人之生也，有刚有柔，有弱有强，有短有长，有阴有阳，愿闻其方？岐伯对
曰∶阴中有阳，阳中有阴，审知阴阳，刺之有方，得病所始，刺之有理，谨度病端，与时相
应，内合于五脏六腑，外合于筋骨皮肤。是故内有阴阳，外有阴阳。在内者，五脏为阴，六
腑为阳；在外者，筋骨为阴，皮肤为阳。故曰病在阴之阴者，刺阴之荥俞；病在阳之阳者
，刺阳之合；病在阳之阴者，刺阴之经；病在阴之阳者，刺阳之络。病在阳者名曰风，病
在阴者名曰痹，阴阳俱病名曰风痹。病有形而不痛者，阳之类；无形而痛者，阴之类。
无形而痛者，其阳完（《九墟》完作缓，下同）而阴伤，急治其阳。无攻其阴（《九墟》作急
治其阴，无攻其阳）；有形而不痛者，其阴完而阳伤，急治其阴，无攻其阳（《九墟》作急治
其阳，无攻其阴）。阴阳俱动，乍有乍无，加以烦心，名曰阴胜其阳，此谓不表不里，其形
不久也。曰∶形气病之先后，内外之应奈何？曰∶风寒伤形，忧恐忿怒伤气。气伤脏，乃病
脏；寒伤形，乃应形；风伤筋脉
，筋脉乃应。此形气内外之相应也。曰∶刺之奈何？曰∶病九日者，三刺而已。病一月者，
十刺而已。多少远近，以此衰之。久痹不去身者，视其血络，尽去其血。曰∶外内之病，难
易之治奈何？曰∶形先病而未入脏者，刺之半其日；脏先病而形乃应者，刺之倍其日，此外
内难易之应也。
曰∶何以知其皮肉血气筋骨之病也？曰∶色起两眉间薄泽者，病在皮。唇色青黄赤
白黑者，病在肌肉。营气濡然者，病在血气（《千金翼》方作脉）目色青黄赤白黑者，病在筋
。耳焦枯受尘垢者，病在骨。曰∶形病何如，取之奈何？曰∶皮有部，肉有柱，
气血有俞（《千金翼》下有筋有结），骨有属。皮之部俞在于四末。肉之柱在臂 诸阳肉
分间，与足少阴分间。气血之俞在于诸络脉，气血留居，则盛而起。筋部无阴无阳，无左无右
，候病所在。骨之属者骨空之所以受液而溢脑髓者也。曰∶取之奈何？曰夫病之变化，
浮沉浅深，不可胜穷，各在其处。病间者浅之，甚者深之，间者少之，甚者众之。随变而调
气，故曰上工也。曰∶人之肥瘦小大寒温，有老壮少小之别奈何？曰∶人年五十以上为老
，三十以上为壮，十八以上为少，六岁以上为小。曰∶何以度其肥瘦？曰∶人有脂，有膏，
有肉。曰∶别此奈何？曰∶ 肉坚，皮满者，脂。 肉不坚，皮缓者，膏。皮肉不
相离者，肉。曰∶身之寒温何如？曰∶膏者其肉淖，而粗理者身寒，细理者身热。脂者其
肉坚，细理者和（《灵》作热），粗理者，寒。（少肉者寒温之症未详）曰∶其肥瘦大小奈何
？曰∶膏者，多气而皮纵缓，故能纵腹垂腴。肉者，身体容大。脂者，其身收小。曰∶三者之
气血多少何如？曰∶膏者多气，多气者热，热者耐寒也。肉者多血，多血者则形充，形充者
则平也。脂者，其血清，气滑少，故不能大。此别于众人也。曰∶众人如何？曰∶众人之皮
肉脂膏不能相加也，血与气不能相多也，故其形不小不大，各自称其身，名曰众人。曰∶治
之奈何？曰∶必先别其五形，血之多少，气之清浊，而后调之，治无失常经。是故膏人者
纵腹垂腴，肉人者上下容大，脂人者虽脂不能大。曰∶病者多以旦慧昼安，夕加夜甚者
，何也？曰∶春生夏长，秋收冬藏，是气之常也人。亦应之，以一日一夜分为四时之气，朝
为春，日中为夏，日入为秋，夜为冬。朝则人气始生，病气衰，故旦慧；日中则人气长，长
则胜邪，故安；夕则人气始衰，邪气始生，故加；夜半人气入脏，邪气独居于身，故甚。曰
∶其时有反者何也？曰∶是不应四时之气，脏独主其病者，是必以脏气之所不胜时者甚，以
其所胜时者起也。曰∶治之奈何？曰∶顺天之时，而病可与期。顺者为工，逆者为粗也。
黄帝问道：人生下来，有刚强与柔和的区别，有虚弱与强壮的差异，有高矮的不同，有阴证与阳证之分，我想听听其中的道理。岐伯回答说：阴中有阳，阳中有阴，仔细辨别阴阳，针刺就有方法；了解疾病发生的起始，针刺就有条理；谨慎地考察疾病的开端，并与时令气候相适应，内在配合五脏六腑，外在配合筋骨皮肤。因此，体内有阴阳，体外也有阴阳。在体内的，五脏属阴，六腑属阳；在体表的，筋骨属阴，皮肤属阳。所以说，病在阴中之阴（指五脏），针刺阴经的荥穴和俞穴；病在阳中之阳（指皮肤），针刺阳经的合穴；病在阳中之阴（指筋），针刺阴经的经穴；病在阴中之阳（指六腑或体表络脉等，此处语境多指阳分受邪及于阴分或反之，原文对应刺阳之络），针刺阳经的络穴。病在阳分的称为风，病在阴分的称为痹，阴阳都患病称为风痹。身体有形质病变但不疼痛的，属于阳类；无形质病变但疼痛的，属于阴类。无形而痛的，说明阳气完好而阴气受伤，应紧急治疗其阳，不要攻伐其阴；有形而不痛的，说明阴气完好而阳气受伤，应紧急治疗其阴，不要攻伐其阳。如果阴阳都出现异常变动，症状忽有忽无，并伴有心中烦闷，这叫做阴胜其阳，这种状况被称为不表不里，病情危重，生命不久长。
黄帝问：形体、正气与疾病的先后关系，以及内外的相应情况是怎样的？岐伯说：风寒损伤形体，忧恐忿怒损伤气机。气机损伤脏腑，就会发生脏病；寒邪损伤形体，就会应验在形体上；风邪损伤筋脉，筋脉就会应验。这就是形与气、内与外的相应关系。黄帝问：如何针刺？岐伯说：患病九天的，针刺三次即可痊愈；患病一个月的，针刺十次即可痊愈。针刺的次数多少、深浅远近，都根据这个规律递减。久痹之邪滞留不去的，要观察其血络，放尽瘀血。黄帝问：内外病症治疗的难易程度如何？岐伯说：形体先病而未传入脏腑的，治疗天数减半；脏腑先病而后反映到形体的，治疗天数加倍，这是内外病症难易相应的规律。
黄帝问：如何知道皮、肉、血气、筋、骨的病变？岐伯说：两眉之间色泽浮薄润泽的，病在皮；唇色呈现青、黄、赤、白、黑中某色的，病在肌肉；营气运行濡滞不畅的，病在血气；目色呈现青、黄、赤、白、黑中某色的，病在筋；耳朵干枯焦黑沾染尘垢的，病在骨。黄帝问：形体患病后，如何取穴治疗？岐伯说：皮有分部，肉有柱状部位，气血有输注穴位，骨有归属部位。皮的输注穴位在于四肢末端。肉的柱状部位在手臂诸阳经肌肉间隙，以及足少阴肾经肌肉间隙。气血的输注穴位在于各络脉，气血停留积聚，就会充盈隆起。筋没有固定的阴阳左右之分，只需候察病变所在部位。骨的归属部位，是骨空接受津液并溢出滋养脑髓的地方。黄帝问：如何取穴？岐伯说：病的变化，浮沉浅深，不可穷尽，各自位于其所在的层次。病轻浅的，针刺宜浅；病深重的，针刺宜深；病轻的，针刺次数少；病重的，针刺次数多。随着病情变化来调气，所以称为上工（高明的医生）。
黄帝问：人的肥瘦、大小、寒温，以及老壮少小的区别是怎样的？岐伯说：人年五十岁以上为老，三十岁以上为壮，十八岁以上为少，六岁以上为小。黄帝问：如何衡量人的肥瘦？岐伯说：人有脂、膏、肉三种类型。黄帝问：如何区分它们？岐伯说：肌肉坚实，皮肤丰满的，是脂型；肌肉不坚实，皮肤松弛的，是膏型；皮肉紧密结合不易分离的，是肉型。黄帝问：身体的寒温情况如何？岐伯说：膏型的人，肌肉柔润，纹理粗疏的怕冷，纹理细密的怕热。脂型的人，肌肉坚实，纹理细密的平和（《灵枢》作热），纹理粗疏的怕冷。黄帝问：他们的肥瘦大小有何不同？岐伯说：膏型的人，气多且皮肤纵缓，所以腹部下垂宽松；肉型的人，身体宽大；脂型的人，身体收敛较小。黄帝问：这三者的气血多少如何？岐伯说：膏型人气多，气多则身热，身热者耐寒。肉型人多血，多血则形体充实，形体充实则平和。脂型的人，血清稀，气滑利而少，所以身体不能壮大。这是与普通人的区别。黄帝问：普通人是什么样的？岐伯说：普通人的皮、肉、脂、膏比例适中，血与气也不偏多，所以身形不大不小，与身体相称，称为众人。黄帝问：如何治疗？岐伯说：必须先辨别这五种体质形态，以及血的多少、气的清浊，然后进行调理，治疗不违背常规法则。所以膏型人腹部下垂宽松，肉型人上下宽大，脂型人虽有脂肪但不能壮大。
黄帝问：病人多在早晨清醒、白天安静、傍晚加重、夜间严重的现象，是什么原因？岐伯说：春生、夏长、秋收、冬藏，这是气的常态，人也顺应它。将一天一夜分为四时之气，早晨像春，中午像夏，日落像秋，夜晚像冬。早晨人气开始生发，病气衰退，所以早晨清醒；中午人气旺盛，旺盛就能战胜邪气，所以安静；傍晚人气开始衰退，邪气开始滋生，所以加重；半夜人气入藏，邪气独居于身，所以严重。黄帝问：为什么有时会有相反的情况？岐伯说：这是因为不顺应四时之气，而是由脏腑单独主导疾病，必定是在被该脏气所不胜的时辰病情加重，在所胜的时辰病情好转。黄帝问：如何治疗？岐伯说：顺应天时，疾病就可以预期治愈。顺应的称为工（高明），逆反的称为粗（粗劣）。
Huangdi asked: "When people are born, there are differences in rigidity and flexibility, weakness and strength, height and shortness, and Yin and Yang. I wish to hear the principles behind this." Qibo replied: "Yin contains Yang, and Yang contains Yin. If one carefully examines Yin and Yang, acupuncture will have a method; if one understands where the disease originated, acupuncture will have rationale. One must cautiously assess the onset of the disease and correspond it with the times. Internally, it harmonizes with the Zang-Fu organs; externally, it harmonizes with sinews, bones, skin, and flesh. Therefore, there is Yin and Yang inside, and Yin and Yang outside. Inside, the five Zang organs are Yin, and the six Fu organs are Yang; outside, sinews and bones are Yin, and skin and flesh are Yang. Thus, it is said: for diseases located in the Yin within Yin (referring to the Zang organs), puncture the Ying-Spring and Shu-Stream points of the Yin meridians; for diseases located in the Yang within Yang (referring to the skin), puncture the He-Sea points of the Yang meridians; for diseases located in the Yang within Yin (referring to sinews), puncture the Jing-River points of the Yin meridians; for diseases located in the Yin within Yang (referring to collaterals), puncture the Luo-Connecting points of the Yang meridians. Diseases in the Yang aspect are named Feng (Wind); diseases in the Yin aspect are named Bi (Obstruction); diseases involving both Yin and Yang are named Feng-Bi. If there is a visible form but no pain, it belongs to the Yang category; if there is no visible form but there is pain, it belongs to the Yin category. In cases of no form but pain, the Yang is intact while the Yin is injured; urgently treat the Yang and do not attack the Yin. In cases of form but no pain, the Yin is intact while the Yang is injured; urgently treat the Yin and do not attack the Yang. If both Yin and Yang are disturbed, with symptoms appearing and disappearing intermittently, accompanied by vexation in the heart, this is called 'Yin overcoming Yang.' This condition is described as neither exterior nor interior, and the patient's life will be short.
Huangdi asked: "What is the sequence of Xing (Form/Body), Qi (Vital Energy), and Bing (Disease), and how do they correspond internally and externally?" Qibo answered: "Feng and Han damage the Xing; You, Kong, Fen, and Nu damage the Qi. Damage to Qi affects the Zang organs, resulting in Zang diseases; injury from Han affects the Xing, resulting in Xing manifestations; injury from Feng affects the Jin-Mai (Sinews and Vessels), resulting in Jin-Mai manifestations. This is the correspondence between Xing and Qi, and internal and external." Huangdi asked: "How should one puncture?" Qibo said: "For a disease lasting nine days, three punctures are sufficient. For a disease lasting one month, ten punctures are sufficient. The number and depth/distance of punctures decrease according to this ratio. For chronic Bi syndrome that does not leave the body, observe the blood vessels (Xue-Luo) and drain the blood completely." Huangdi asked: "Regarding internal and external diseases, what are the difficulties and ease of treatment?" Qibo said: "If the Xing is diseased first but has not entered the Zang organs, halve the number of days for treatment. If the Zang organs are diseased first and then the Xing responds, double the number of days for treatment. This is the correspondence regarding the difficulty and ease of internal and external conditions."
Huangdi asked: "How can one know the diseases of the skin, flesh, blood-Qi, sinews, and bones?" Qibo said: "If the color rises at the glabella (Liang-Mei-Jian) with a thin luster, the disease is in the skin. If the lip color is green, yellow, red, white, or black, the disease is in the flesh. If the Ying-Qi is moist/stagnant, the disease is in the blood-Qi. If the eye color is green, yellow, red, white, or black, the disease is in the sinews. If the ears are dry, withered, and covered with dust, the disease is in the bones." Huangdi asked: "Given the Xing disease, how should one select acupoints?" Qibo said: "The skin has its regions, the flesh has its pillars, the blood-Qi has its Shu points, and the bones have their attachments. The Shu points of the skin are located at the four extremities. The pillars of the flesh are in the intermuscular spaces of the Yang meridians of the arms and the intermuscular spaces of the Foot-Shaoyin (Kidney) meridian. The Shu points of the blood-Qi are located in the various collateral vessels; when blood-Qi stagnates, it becomes full and elevated. The region of sinews has no fixed Yin/Yang or Left/Right; one must observe the location of the disease. The attachments of the bones are the bone cavities (Gu-Kong) that receive fluid and overflow into the brain marrow." Huangdi asked: "How should one select them?" Qibo said: "The changes of disease, whether floating/sinking or shallow/deep, are countless and reside in their respective locations. For mild diseases, treat superficially; for severe diseases, treat deeply. For mild diseases, use few punctures; for severe diseases, use many punctures. Adjust the Qi according to the changes; thus, it is called Shang-Gong (Superior Physician)."
Huangdi asked: "Regarding the fat/thin, large/small, cold/warm constitutions, and the distinctions among old, strong, young, and small individuals, how are they differentiated?" Qibo said: "Individuals over fifty years old are considered Lao (Old); those over thirty are Zhuang (Strong); those over eighteen are Shao (Young); those over six are Xiao (Small). How to measure fat and thin? People have Zhi (Fat), Gao (Pamphlet/Soft Fat), and Rou (Flesh). How to distinguish them? If the muscle is firm and the skin is full, it is Zhi. If the muscle is not firm and the skin is lax, it is Gao. If the skin and muscle are inseparable, it is Rou. How about the cold/warm nature of the body? For Gao type, the flesh is soft; those with coarse texture feel cold, while those with fine texture feel hot. For Zhi type, the flesh is firm; those with fine texture are balanced (or hot, per Ling Shu), and those with coarse texture feel cold. How about their fat/thin and large/small sizes? Gao type has much Qi and lax skin, hence the abdomen hangs down loosely. Rou type has a large body frame. Zhi type has a compact, smaller body. What about the amount of blood and Qi in these three types? Gao type has much Qi; much Qi means heat, and heat means cold tolerance. Rou type has much Blood; much Blood means full form, and full form means balance. Zhi type has thin blood and slippery, scarce Qi, hence cannot become large. This distinguishes them from Zhong-Ren (Ordinary People). What are Zhong-Ren like? In Zhong-Ren, the skin, flesh, Zhi, and Gao are not excessive, and Blood and Qi are not excessive. Thus, their form is neither small nor large, fitting their bodies appropriately, named Zhong-Ren. How to treat them? First, distinguish the five forms, the amount of blood, and the clarity/turbidity of Qi, then regulate them. Treatment must follow constant principles. Thus, Gao people have hanging abdomens, Rou people are large above and below, and Zhi people, though fatty, are not large."
Huangdi asked: "Why do patients often feel clear-headed in the morning, peaceful during the day, worsened in the evening, and severe at night?" Qibo said: "Spring generates, Summer grows, Autumn harvests, Winter stores; this is the normal cycle of Qi. Humans also respond to it. Dividing one day and night into four seasonal Qi phases: Morning is Spring, Noon is Summer, Sunset is Autumn, Night is Winter. In the morning, Human Qi begins to generate, and Disease Qi declines, so one feels clear-headed (Hui). At noon, Human Qi grows; growth defeats Evil Qi, so one feels peaceful (An). In the evening, Human Qi begins to decline, and Evil Qi begins to generate, so the condition worsens (Jia). At midnight, Human Qi enters the Zang organs, and Evil Qi resides alone in the body, so the condition is severe (Shen). Why are there sometimes contrary situations? This is because the condition does not follow the Four Seasons Qi, but is dominated solely by the Zang organs. It will worsen in the time phase that the Zang Qi cannot overcome, and improve in the time phase that the Zang Qi overcomes. How to treat? Follow the Heaven's Time, and the disease can be expected to resolve. Following is Gong (Skillful); opposing is Cu (Crude)."