诸问，黄帝及雷公皆曰问。其对也，黄帝曰答，岐伯之徒皆曰对。上章问及对已有名字
者，则下章但言问言对，亦不更说名字也。若人异则重复更名字。此则其例也。诸言主之者
可灸可刺，其言刺之者不可灸，言灸之者不可刺，亦其例也。
晋·玄晏先生皇甫谧士安集
朝散大夫守光禄直秘阁判登闻检院上护军臣林亿
朝奉郎守尚书屯田郎中同校正医书上骑都尉赐绯鱼袋臣孙奇
朝奉郎守国子博士同校正医书上骑都尉赐绯鱼袋臣高保衡
黄帝问曰∶凡刺之法，必先本于神。血脉营气精神，此五脏之所藏也。何谓德、气、生
、精、神、魂、魄、心、意、志、思、智、虑，请问其故？岐伯对曰∶天之在我者德也，地
之在我者气也，德流气薄而生也。故生之来谓之精，两精相搏谓之神，随神往来谓之魂，并
精出入谓之魄，可以任物谓之心，心有所忆谓之意，意有所存谓之志，因志存变谓之思，因
思远慕谓之虑，因虑处物谓之智。故智以养生也，必顺四时而适寒暑，和喜怒而安居处，节
阴阳而调刚柔；如是则邪僻不生，长生久视。是故怵惕思虑者则神伤，神伤则恐惧流淫而不
正；因悲哀动中者，则竭绝而失生；喜乐者，神惮散而不藏；愁忧者，气闭塞而不行；盛怒
者，迷惑而不治；恐惧者，荡惮而不收（《太素》不收作失守）。
《素问》曰∶怒则气逆，甚则呕血，及食而气逆，故气上。喜则气和志达，营卫通利，
故气缓。悲则心系急，肺布叶举，两焦不通，营卫不散，热气在中，故气消。恐则神却，却
则上焦闭，闭则气还，还则下焦胀，故气不行。热则腠理开，营卫通，汗大泄，惊则
心无所倚，神无所归，虑无所定，故气乱。劳则喘且汗出，内外皆越，故气耗。思则心有所
伤，神有所止，气流而不行，故气结。（以上言九气，其义小异大同。）
肝藏血，血舍魂；在气为语，在液为泪。肝气虚则恐，实则怒。《素问》曰∶人卧血归
于肝，肝受血而能视，足受血而能步，掌受血而能握，指受血而能摄。
心藏脉，脉舍神；在气为吞，在液为汗。心气虚则悲忧，实则笑不休。
脾藏营，营舍意；在气为噫，在液为涎。脾气虚则四肢不用，五脏不安；实则腹胀，泾
溲不利。（噫音作嗳。）
肺藏气，气舍魄；在气为咳，在液为涕。肺气虚则鼻息不利少气，实则喘喝胸凭
（《九墟》作盈）仰息。
肾藏精，精舍气；在气为欠，在液为唾。肾气虚则厥，实则胀，五脏不安。必审察五脏
之病形，以知其气之虚实而谨调之。
肝气悲哀动中则伤魂，魂伤则狂妄，其精不守（一本作不精，不精则不正当）。令人阴
缩而筋挛，两胁肋骨不举，毛悴色夭，死于秋。《素问》曰∶肝在声为呼，在变动为握，在
志为怒，怒伤肝。《九卷》及《素问》又曰∶精气并于肝则忧。解曰∶肝虚则恐，实则怒，
怒而不已，亦生忧矣。肝之与肾，脾之与肺，互相成也。脾者土也，四脏皆受成焉。故恐
发于肝而成于肾；爱发于脾，而成于肝。肝合胆，胆者中精之府也。肾藏精，故恐同其
怒，怒同其恐，一过其节，则二脏俱伤，经言若错，其归一也。
心，怵惕思虑则伤神，神伤则恐惧自失，破 （音窘）脱肉，毛悴色夭，死于冬。《
素问》曰∶心在声为笑，在变动为忧，在志为喜，喜伤心。《九卷》及《素问》又曰∶精气
并于心则喜，或言∶心与肺脾二经有错，何谓也？解曰∶心虚则悲，悲则忧；心实则笑，笑
则喜。心之与肺，脾之与心，亦互相成也。故喜发于心而成于肺，思发于脾而成于心，一过其
节，则二脏俱伤。此经互言其义耳，非有错也。（又杨上善云∶心之忧在心变动，肺之忧在
肺之志。是则肺主于秋，忧为正也；心主于忧，变而生忧也）
脾，愁忧不解则伤意，意伤则闷乱，四肢不举，毛悴色夭，死于春。《素问》曰∶脾在
声为歌，在变动为哕，在志为思，思伤脾。《九卷》及《素问》又曰∶精气并于脾则饥（一
作畏。）
肺喜乐，乐极则伤魄，魄伤则狂，狂者意不存，其人皮革焦，毛悴色夭，死于夏。《素
问》曰∶肺在声为哭，在变动为咳，在志为忧，忧伤肺。《九卷》及《素问》又曰∶精气并
于肺则悲。
肾，盛怒不止则伤志，志伤则喜忘其前言，腰脊不可俯仰，毛悴色夭，死于季夏。《素
问》曰；肾在声为呻，在变动为栗，在志为怒，怒伤肾。《九卷》及《素问》又曰∶精气并
于肾则恐，故恐惧而不改（一作解）则伤精，精伤则骨酸痿厥，精时自下。是故五脏主藏
精者也，不可伤；伤则失守阴虚，阴虚则无气，无气则死矣。是故用针者，观察病患之态，
以知精神魂魄之存亡得失之意。五者已伤，针不可以治也。
关于问答的称谓，黄帝和雷公都称提问为“问”。回答时，黄帝称为“答”，岐伯等人则称为“对”。如果上一章中已经出现了提问者和回答者的名字，那么下一章就只说“问”和“对”，不再重复提及名字。如果是不同的人，则会再次列出名字。这是其中的体例。凡是文中说“主之”（主治）的，既可以艾灸也可以针刺；文中说“刺之”的，不可艾灸；文中说“灸之”的，不可针刺，这也是其中的体例。
晋代玄晏先生皇甫谧士安编纂
朝散大夫、守光禄直秘阁、判登闻检院、上护军臣林亿
朝奉郎、守尚书屯田郎中、同校正医书、上骑都尉、赐绯鱼袋臣孙奇
朝奉郎、守国子博士、同校正医书、上骑都尉、赐绯鱼袋臣高保衡
黄帝问道：大凡针刺的方法，必须以神气为本源。血脉、营气、精神，是五脏所藏纳的内容。什么是德、气、生、精、神、魂、魄、心、意、志、思、智、虑？请问它们的缘故？岐伯回答说：天赋予我们的是德，地赋予我们的是气，德与气交融流动而化生生命。所以生命的本源称为精，两精结合产生神，伴随神气往来活动的是魂，依附于精气出入的是魄，能够承担外物感知的是心，心中有所回忆称为意，意念有所存留称为志，依据志向进行变化思考称为思，依据思考远慕未来称为虑，依据思虑处理事物称为智。因此，运用智慧来养生，必须顺应四季变化以适应寒暑，调和喜怒情绪并安居生活，调节阴阳以平衡刚柔；像这样就不会产生邪僻之病，从而长寿且目光明亮。所以，惊恐思虑过度会损伤神，神受损就会恐惧不安、精气滑脱而不端正；因悲哀触动内脏的，会导致精气竭绝而丧失生机；喜乐过度的，会使神气涣散而不能内守；愁忧过度的，会使气机闭塞而不能运行；盛怒的，使人迷惑混乱而失去条理；恐惧的，使神气荡散而不能收敛（《太素》中“不收”作“失守”）。
《素问》说：愤怒会使气机上逆，严重时呕血，以及进食时气机上逆，所以气向上冲。喜悦会使气和顺、情志通达，营卫通畅流利，所以气机舒缓。悲伤会使心系拘急，肺叶张举，上焦和下焦不通畅，营卫不能散布，热气郁结在中焦，所以气机消损。恐惧会使神气退缩，退缩则上焦闭塞，闭塞则气还归下焦，还归则下焦胀满，所以气机不行。热邪会使腠理开泄，营卫通利，大汗淋漓；惊骇会使心神无所依托，神气无所归宿，思虑无所定夺，所以气机紊乱。劳倦会使气喘且汗出，内外之气皆耗散，所以气机消耗。思虑会使心脏受伤，神气停滞，气流运行不畅，所以气机郁结。（以上论述九种气机变化，其意义大同小异。）
肝藏血，血舍魂；在声音表现为呼，在体液表现为泪。肝气虚则恐惧，肝气实则易怒。《素问》说：人卧睡时血液归于肝，肝得到血液滋养就能视物，脚得到血液滋养就能行走，手掌得到血液滋养就能握持，手指得到血液滋养就能摄取。
心藏脉，脉舍神；在声音表现为笑，在体液表现为汗。心气虚则悲伤忧愁，心气实则喜笑不休。
脾藏营，营舍意；在声音表现为嗳气，在体液表现为涎。脾气虚则四肢无力使用，五脏不安宁；脾气实则腹部胀满，大小便不利。（“噫”音同“嗳”。）
肺藏气，气舍魄；在声音表现为咳，在体液表现为涕。肺气虚则鼻息不利、少气，肺气实则喘息有声、胸部满闷仰面呼吸。（《九墟》中“凭”作“盈”。）
肾藏精，精舍气；在声音表现为哈欠，在体液表现为唾。肾气虚则四肢厥冷，肾气实则腹部胀满，五脏不安宁。必须审察五脏病变的表现，以此了解气的虚实情况并谨慎调治。
肝气因悲哀触动内脏则伤魂，魂受损则狂妄无知，精气不守（另一版本作“不精”，不精则行为不正当）。使人阴部收缩、筋脉拘挛，两胁肋骨不能抬起，毛发枯悴、面色夭折，死于秋季。《素问》说：肝在声音为呼，在变动为握拳，在情志为怒，怒伤肝。《九卷》及《素问》又说：精气合并于肝则生忧。解释是：肝虚则恐，肝实则怒，怒而不止，也会产生忧。肝与肾，脾与肺，是互相成就的。脾属土，其他四脏都受成于它。所以恐惧发源于肝而完成于肾；爱欲发源于脾而完成于肝。肝合胆，胆是中精之府。肾藏精，所以恐惧与愤怒相似，愤怒与恐惧相似，一旦超过节制，两脏都会受伤，经文说法看似交错，其实归结为一理。
心，因惊恐思虑则伤神，神受损则恐惧自失，肌肉消瘦脱陷，毛发枯悴、面色夭折，死于冬季。《素问》说：心在声音为笑，在变动为忧，在情志为喜，喜伤心。《九卷》及《素问》又说：精气合并于心则喜，有人说：心与肺、脾二经有错误，这是什么意思？解释是：心虚则悲，悲则忧；心实则笑，笑则喜。心与肺，脾与心，也是互相成就的。所以喜发源于心而完成于肺，思发源于脾而完成于心，一旦超过节制，两脏都会受伤。这是经文互文见义的表达方式，并非有错误。（另外杨上善说：心的忧在心之变动，肺的忧在肺之情志。这样看来，肺主于秋，忧是正志；心主于忧，变动而生忧。）
脾，因愁忧不解则伤意，意受损则烦闷混乱，四肢不能举起，毛发枯悴、面色夭折，死于春季。《素问》说：脾在声音为歌，在变动为呃逆，在情志为思，思伤脾。《九卷》及《素问》又说：精气合并于脾则饥饿（另一版本作“畏”。）
肺，因喜乐过度则伤魄，魄受损则狂乱，狂乱者意念不存在，其人皮肤皮革焦枯，毛发枯悴、面色夭折，死于夏季。《素问》说：肺在声音为哭，在变动为咳，在情志为忧，忧伤肺。《九卷》及《素问》又说：精气合并于肺则悲。
肾，因盛怒不止则伤志，志受损则喜欢忘记前言，腰脊不能俯仰，毛发枯悴、面色夭折，死于长夏。《素问》说：肾在声音为呻，在变动为战栗，在情志为恐，恐伤肾。《九卷》及《素问》又说：精气合并于肾则恐，所以恐惧而不解则伤精，精伤则骨酸痿厥，精液自行滑脱。因此五脏是主藏精的器官，不可损伤；损伤则精气失守导致阴虚，阴虚则无气，无气则死亡。因此，使用针刺的人，要观察病患的状态，以此了解精神魂魄的存亡得失之意。这五种精气已经损伤的，针刺不可以治疗。
Regarding the terminology of questions and answers, both Huangdi (Yellow Emperor) and Leigong refer to questioning as "Wen" (Question). In response, Huangdi refers to answering as "Da" (Answer), while Qibo and his disciples refer to it as "Dui" (Reply). If the names of the questioner and responder have already been mentioned in the previous chapter, the subsequent chapter will simply state "Wen" and "Dui" without repeating the names. If different individuals are involved, their names will be repeated. This is the established convention. For treatments stated as "Zhu Zhi" (Mainly treated by), both moxibustion (Jiu) and acupuncture (Ci) may be used; for those stated as "Ci Zhi" (Treated by needling), moxibustion is contraindicated; for those stated as "Jiu Zhi" (Treated by moxa), needling is contraindicated. This is also part of the convention.
Compiled by Huangfu Mi (Courtesy Name: Shian), the Xuan Yan Master of the Jin Dynasty
Lin Yi, Minister of Chao San Da Fu, Acting Guanglu Zhimi Ge, Judge of Dengwen Jianyuan, Shang Hu Jun
Sun Qi, Minister of Chaofeng Lang, Acting Shushang Tuntian Langzhong, Co-corrector of Medical Books, Shangqiduwei, Bestowed with Crimson Fish Bag
Gao Baoheng, Minister of Chaofeng Lang, Acting Guozi Boshi, Co-corrector of Medical Books, Shangqiduwei, Bestowed with Crimson Fish Bag
Huangdi asked: In all methods of acupuncture (Ci), one must first base oneself on Shen (Spirit/Mind). The blood vessels, Ying Qi (Nutritive Qi), and Jing Shen (Spirit) are what the Five Zang Organs store. What are De (Virtue/Heavenly Influence), Qi (Earthly Influence), Sheng (Life), Jing (Essence), Shen (Spirit), Hun (Ethereal Soul), Po (Corporeal Soul), Xin (Heart/Mind), Yi (Intention), Zhi (Will), Si (Reflection), Zhi (Wisdom), and Lv (Deliberation)? I ask for their causes. Qibo replied: That which Heaven endows us with is De, and that which Earth endows us with is Qi. When De flows and Qi condenses, life is generated. Therefore, the origin of life is called Jing. When two Jings combine, Shen is produced. Following Shen and coming and going is Hun. Entering and exiting together with Jing is Po. That which can bear external objects is Xin. When Xin recalls something, it is called Yi. When Yi retains something, it is called Zhi. Based on Zhi and adapting to changes is Si. Based on Si and longing far ahead is Lv. Based on Lv and handling things is Zhi. Thus, using Zhi to nourish life requires conforming to the four seasons and adapting to cold and heat, harmonizing joy and anger, living peacefully, regulating Yin and Yang, and adjusting rigidity and softness. By doing so, pathogenic factors will not arise, ensuring long life and clear vision. Therefore, excessive fear and worry injure Shen; when Shen is injured, one experiences fear, leakage of essence, and moral deviation. Sorrow moving through the interior exhausts vitality and leads to loss of life. Excessive joy scatters Shen, preventing it from being stored. Excessive sorrow blocks Qi, preventing its circulation. Uncontrolled rage causes confusion and disorder. Fear causes Shen to dissipate and fail to gather (In *Tai Su*, "bu shou" is written as "shi shou").
The *Su Wen* states: Anger causes Qi to reverse upward; severely, it leads to vomiting blood and Qi reversing upon eating, thus Qi moves upward. Joy makes Qi harmonious and wills open, allowing Ying and Wei Qi to flow freely, thus Qi relaxes. Sorrow makes the Xin Mai (Heart Vessel) tense and lung leaves elevate, blocking the Upper and Lower Jiao, preventing Ying and Wei Qi from dispersing, causing heat to remain in the center, thus Qi is consumed. Fear causes Shen to retreat; retreating closes the Upper Jiao; closing causes Qi to return; returning causes distension in the Lower Jiao, thus Qi fails to move. Heat opens the Cou Li (pores), allows Ying and Wei Qi to flow, and causes profuse sweating. Startle leaves the Heart without support, Shen without a home, and Lv without focus, thus Qi becomes chaotic. Labor causes panting and sweating, depleting internal and external Qi, thus Qi is exhausted. Thought injures the Heart, halts Shen, obstructs Qi flow, thus Qi becomes knotted. (The above discusses the Nine Qi variations, which share similar meanings.)
The Liver stores Blood, and Blood houses Hun. In sounds, it manifests as calling out; in fluids, as tears. Liver Qi deficiency leads to fear; excess leads to anger. The *Su Wen* states: When sleeping, blood returns to the Liver. The Liver receives blood and enables vision; the feet receive blood and enable walking; the palms receive blood and enable grasping; the fingers receive blood enabling manipulation.
The Heart stores Mai (Vessels), and Vessels house Shen. In sounds, it manifests as laughter; in fluids, as sweat. Heart Qi deficiency leads to sadness and worry; excess leads to incessant laughter.
The Spleen stores Ying (Nutritive Qi), and Ying houses Yi. In sounds, it manifests as belching; in fluids, as saliva. Spleen Qi deficiency leads to inability to use the four limbs and instability of the five Zang organs; excess leads to abdominal distension and difficult urination and defecation. ("Yi" sounds like "Ai".)
The Lung stores Qi, and Qi houses Po. In sounds, it manifests as coughing; in fluids, as nasal mucus. Lung Qi deficiency leads to difficult nasal breathing and shortness of breath; excess leads to wheezing, chest fullness, and仰息 (breathing with difficulty lying on back). (In *Jiu Xu*, "Ping" is written as "Ying".)
The Kidney stores Jing, and Jing houses Qi. In sounds, it manifests as yawning; in fluids, as spit. Kidney Qi deficiency leads to cold extremities; excess leads to abdominal distension and instability of the five Zang organs. One must carefully examine the manifestations of diseases in the five Zang organs to know the deficiency or excess of Qi and adjust cautiously.
If Liver Qi is moved by sorrow into the interior, it injures Hun. When Hun is injured, madness ensues, and Jing is not guarded. This causes contraction of the genitals and tendon spasms, inability to lift the costal region, withered hair, and premature death in Autumn. The *Su Wen* states: The Liver's sound is calling out; its movement is clenching fists; its emotion is anger; anger injures the Liver. The *Jiu Juan* and *Su Wen* further state: When Essence and Qi merge into the Liver, sorrow arises. Explanation: Liver deficiency causes fear, excess causes anger. Unending anger also generates sorrow. The Liver and Kidney, the Spleen and Lung, mutually complete each other. The Spleen is Earth, and the four other Zang organs derive from it. Thus, fear originates in the Liver and completes in the Kidney; affection originates in the Spleen and completes in the Liver. The Liver pairs with the Gallbladder, which is the residence of pure essence. The Kidney stores Jing, so fear resembles anger, and anger resembles fear. If either exceeds moderation, both Zang organs are injured. Although the scriptures seem contradictory, they converge on one principle.
Startle, fear, and worry injure Shen. When Shen is injured, one experiences fear and self-loss, emaciation of flesh, withered hair, and premature death in Winter. The *Su Wen* states: The Heart's sound is laughter; its movement is worry; its emotion is joy; joy injures the Heart. The *Jiu Juan* and *Su Wen* further state: When Essence and Qi merge into the Heart, joy arises. Some say there is an error between the Heart, Lung, and Spleen meridians. What does this mean? Explanation: Heart deficiency causes sadness, which leads to worry; Heart excess causes laughter, which leads to joy. The Heart and Lung, the Spleen and Heart, mutually complete each other. Thus, joy originates in the Heart and completes in the Lung; thought originates in the Spleen and completes in the Heart. If either exceeds moderation, both Zang organs are injured. This is mutual expression of meaning in the text, not an error. (Yang Shangshan added: The Heart's worry lies in its movement; the Lung's worry lies in its emotion. Thus, the Lung governs Autumn, where worry is correct; the Heart governs worry, generating worry through movement.)
Unresolved sorrow and worry injure Yi. When Yi is injured, one feels stifled and confused, unable to raise the limbs, with withered hair and premature death in Spring. The *Su Wen* states: The Spleen's sound is singing; its movement is hiccuping; its emotion is thought; thought injures the Spleen. The *Jiu Juan* and *Su Wen* further state: When Essence and Qi merge into the Spleen, hunger arises (another version reads "fear").
Excessive joy injures Po. When Po is injured, madness ensues, the mind loses focus, skin and leather become scorched, hair withers, and death occurs in Summer. The *Su Wen* states: The Lung's sound is crying; its movement is coughing; its emotion is worry; worry injures the Lung. The *Jiu Juan* and *Su Wen* further state: When Essence and Qi merge into the Lung, grief arises.
Uncontrolled rage injures Zhi. When Zhi is injured, one forgets previous words, cannot bend or extend the waist and spine, with withered hair and premature death in Late Summer. The *Su Wen* states: The Kidney's sound is groaning; its movement is trembling; its emotion is fear; fear injures the Kidney. The *Jiu Juan* and *Su Wen* further state: When Essence and Qi merge into the Kidney, fear arises. Thus, unrelenting fear injures Jing; when Jing is injured, bones ache, limbs become weak and cold, and essence leaks spontaneously. Therefore, the five Zang organs store Jing and must not be injured. Injury leads to loss of Jing and Yin deficiency; Yin deficiency leads to lack of Qi; lack of Qi leads to death. Therefore, practitioners of acupuncture must observe the patient's condition to understand the existence or loss of Spirit, Ethereal Soul, Corporeal Soul, etc. If these five essences are already damaged, acupuncture cannot treat them.