黄帝问曰∶夫九针少则无内，大则无外，恍惚无穷，流溢无极，余知其合于天道人事四
时之变也，余愿浑求为一可乎？岐伯对曰∶夫唯道焉，非道何可大小浅深离合为一乎哉。
故远者司外揣内，近者司内揣外。是谓阴阳之极，天地之盖。曰∶持针纵舍奈何？曰∶
必先明知十二经之本末，皮肤之寒热，脉之盛衰滑涩。其脉滑而盛者病日进，虚而细者
久以持，大以涩者为痛痹，阴阳如一者病难治。察其本末上下，有热者病常在，其热已
衰者，其病亦去矣。因持其尺，察其肉之坚脆、大小、滑涩、寒热、燥湿。因视目之五色，
以知五脏而决死生。视其血脉，察其五色，以知寒热痹痛。曰∶持针纵舍，余未得其意也？
曰∶持针之道，欲端以正，安以静。先知虚实，而行疾徐。左手持骨，右手循之，无与肉
裹。泻欲端正，补必闭肤。转针导气，邪气不得淫 ，真气以居。曰∶捍皮开腠
理奈何？曰∶因其分肉，左别其肤。微内而徐端之，适神不散，邪气得去也。
黄帝问曰∶岁之所以皆同病者，何气使然？少师对曰∶此八正之候也。候此者，常以冬
至之日。风从南方来者，名曰虚风，贼伤人者也。其以夜半至者，万民皆卧而不犯，故其岁
民少病。其以昼至者，万民懈惰而皆中于邪风，故民多病。虚邪入客于骨而不发于外，至其
立春，阳气大发，腠理开。有因立春之日，风从西方来，万民皆中虚风。此两邪相搏，经气
结代，故诸逢其风而遇其雨者，名曰遇岁露焉。因岁之和而少贼风者，民少病而少死；岁多
贼风邪气，寒温不和，则民多病而死矣。
曰∶虚邪之风，其所贵贱何如，候之奈何？曰∶正月朔日，风从西方来而大，名曰白骨
。将国有殃，人多死亡。正月朔日，平旦西北风行，民病多，十有三也。正月朔日，日中北风
，夏，民多死（一作多病）者。正月朔日，平旦北风，春，民多死者。正月朔日，夕时北风，
秋，民多死者。正月朔日，天时和温不风，民无病；大寒疾风，民多病。二月丑不风，民多
心腹病。三月戌不温，民多寒热病。四月巳不暑，民多瘅病。十月申不寒，民多暴死。诸所
谓风者，发屋拔树，扬沙石，起毫毛，发腠理者也。风从其冲后来者，名曰虚风，贼伤人者
也，主杀害，必谨候虚风而谨避之。避邪之道，如避矢石，然后邪弗能害也。
风从南方来，名曰大弱风。其伤人也，内舍于心，外在于脉，其气主为热。
风从西南方来，名曰谋风。其伤人也，内舍于脾，外在于肌肉，其气主为弱。
风从西方来，名曰刚风。其伤人也，内舍于肺，外在于皮肤，其气主为燥。
风从西北方来，名曰折风。其伤人也，内舍于小肠，外在于手太阳之脉，脉绝则泄，脉
闭则结不通，善暴死。
风从北方来，名曰大刚风。其伤人也，内舍于肾，外在于骨与肩背之膂筋，其气主为寒
风从东北方来，名曰凶风。其伤人也，内舍于大肠，外在于两胁腋骨下及肢节。
风从东方来，名曰婴儿风。其伤人也，内舍于肝，外在于筋纽，其气主为湿。
风从东南方来，名曰弱风。其伤人也，内舍于胃，外在于肌，其气主为体重。
凡此八风者，皆从其虚之乡来，乃能病患。三虚相搏，则为暴病卒死。两虚一实，则为
淋露寒热。犯其雨湿之地则为痿。故圣人避邪，如避矢石。其三虚偏中于邪风，则为击仆偏
枯矣。曰∶四时八风之中人也，因有寒暑。寒则皮肤急，腠理闭；暑则皮肤缓，腠理开。贼
风邪气，因得以入乎？将必须八正风邪，乃能伤人乎？曰∶贼风邪气之中人也，不得以时。然
必因其开也，其入深，其内亟（一作极）也疾，其病患也卒暴；因其闭也，其入浅以留，其病
人也徐以迟。曰∶其有寒温和适，腠理不开，然有卒病者，其故何也？曰∶人虽平居，其腠
理开闭缓急，固常有时也。夫人与天地相参，与日月相应。故月满则海水西盛，人血气积，
肌肉充，皮肤致，毛发坚，腠理 ， 垢着。当是之时，虽遇贼风，其入浅，亦不深。至其
月郭空，则海水东盛，人血气虚，其卫气去，形独居，肌肉减，皮肤缓，腠理开，毛发薄，
垢泽。当是之时，遇贼风，其入深，其病患卒暴。曰∶人有卒然暴死者，何邪使然？
曰∶得三虚者其死疾；得三实者邪不能伤也。乘年之衰，逢月之空，失时之和，人气乏
少，因为贼风邪气所伤，是谓三虚。故论不知三虚，工反为粗。若逢年之盛，遇月之满，得
时之和，虽有贼风邪气，不能伤也。
黄帝问道：九针中小的不能侵入体内，大的不能超出体表，其变化恍惚无穷，流溢无极。我知道它符合天道、人事以及四季的变化，我希望能够全面地探究并统一掌握它，可以吗？岐伯回答说：只有掌握了“道”，如果不是“道”，怎么能将大小、浅深、离合统一起来呢？所以，从外部可以推测内部，从内部可以推测外部。这被称为阴阳的极致，天地的盖覆。黄帝问：持针时如何运用进针与出针（纵舍）的技巧？岐伯说：必须首先明确十二经脉的本末（起止和循行），观察皮肤的寒热状况，诊察脉象的盛衰、滑涩。脉象滑而盛的，说明病情正在发展；脉象虚而细的，说明病程长久；脉象大而涩的，属于痛痹；阴阳脉象一致的，病情难治。考察病情的本末上下，有热的，病邪常在；热势已衰退的，病邪也随之离去。因此要切按尺肤，观察肌肉的坚脆、大小、滑涩、寒热、燥湿。还要观察眼睛的五色，以此了解五脏的情况并判断生死。观察血脉，诊察五色，以此了解寒热痹痛。黄帝说：关于持针的纵舍技巧，我还没有理解其中的意旨。岐伯说：持针的原则，要求端正正直，安定宁静。先辨别虚实，然后施行疾徐手法。左手固定穴位骨骼，右手循按皮肤，避免肌肉包裹针身。泻法要端正直入，补法必须闭合针孔。转动针体以引导经气，使邪气无法淫散，真气得以安居。黄帝问：如何捍护皮肤，开启腠理？岐伯说：顺着分肉的纹理，左手分开皮肤，微微进针并缓慢端正地操作，使神气不散，邪气得以去除。
黄帝问道：为什么每年的疾病表现都相似，是什么气造成的？少师回答说：这是八正节气的气候候应。观察这些气候，通常在冬至日进行。风从南方来的，称为虚风，是伤害人的贼风。如果在夜半到来，百姓都在睡觉而不受侵犯，所以这一年百姓生病少。如果在白天到来，百姓懈怠懒惰而都受到邪风侵袭，所以百姓多病。虚邪侵入骨骼但不发散于外，到了立春，阳气大发，腠理开放。如果恰逢立春之日，风从西方来，百姓都受到虚风的侵袭。这两种邪气相互搏结，导致经气结滞代止，所以那些遇到这种风又遭遇雨水的，称为遭遇岁露。如果当年气候调和而少有贼风，百姓就少病少死；如果当年多有贼风邪气，寒温不调和，百姓就多病而死。
黄帝问：虚邪之风，其贵贱程度如何，怎样候察？少师说：正月初一那天，风从西方来且很大，称为白骨风。预示国家将有灾殃，人多死亡。正月初一清晨，西北风盛行，百姓多病，十分之三患病。正月初一中午刮北风，夏季百姓多死（一说多病）。正月初一清晨刮北风，春季百姓多死。正月初一傍晚刮北风，秋季百姓多死。正月初一天气温和无风，百姓无病；如果大寒疾风，百姓多病。二月初一如果不风，百姓多患心腹病。三月初一如果不温暖，百姓多患寒热病。四月初一如果不炎热，百姓多患疸病。十月初一如果不寒冷，百姓多暴死。所谓的风，是指能吹开房屋、拔起树木、扬起沙石、竖起毫毛、开启腠理的气。从冲后方向（即与季节相反的方向）吹来的风，称为虚风，是伤害人的贼风，主杀伐，必须谨慎候察虚风并谨慎避开。避邪的道理，就像躲避箭矢石头一样，这样邪气就不能伤害人了。
风从南方来，称为大弱风。它伤人时，内舍于心，外在影响脉，其气主为热。
风从西南方来，称为谋风。它伤人时，内舍于脾，外在影响肌肉，其气主为弱。
风从西方来，称为刚风。它伤人时，内舍于肺，外在影响皮肤，其气主为燥。
风从西北方来，称为折风。它伤人时，内舍于小肠，外在影响手太阳经脉，脉绝则泄泻，脉闭则结滞不通，容易突然死亡。
风从北方来，称为大刚风。它伤人时，内舍于肾，外在影响骨和肩背的膂筋，其气主为寒。
风从东北方来，称为凶风。它伤人时，内舍于大肠，外在影响两胁腋骨下及肢节。
风从东方来，称为婴儿风。它伤人时，内舍于肝，外在影响筋纽，其气主为湿。
风从东南方来，称为弱风。它伤人时，内舍于胃，外在影响肌，其气主为身体沉重。
凡是这八种风，都是从虚乡（无实气的方向）而来，才能致病。三种虚弱相搏结，就会发生暴病猝死。两种虚弱一种实，就会发生淋露寒热。触犯雨湿之地就会发生痿证。所以圣人避邪，像躲避箭石一样。如果三种虚弱偏中于邪风，就会导致击仆偏枯。黄帝问：四时八风中人，因为有寒暑之分。寒冷时皮肤紧张，腠理闭合；暑热时皮肤松弛，腠理开放。贼风邪气，是因此得以进入吗？还是必须依靠八正风邪，才能伤人？少师说：贼风邪气伤人，并不拘泥于特定时间。但是必须趁着腠理开放的时候，侵入就深，内里急迫而且发病迅速，病患表现为突然暴烈；如果趁着腠理闭合的时候，侵入就浅而且停留，发病缓慢而迟滞。黄帝问：如果有寒温适宜，腠理不开，然而却有突然发病的，这是什么原因？少师说：人虽然平时居住，其腠理的开闭缓急，本来就有定时。人与天地相应，与日月相合。所以当月亮满盈时，海水向西涨盛，人气血积聚，肌肉充实，皮肤致密，毛发坚硬，腠理闭合，污垢附着。在这个时候，即使遇到贼风，侵入也浅，也不会深入。到了月缺之时，海水向东涨盛，人气血虚，卫气离去，形体独居，肌肉减少，皮肤松弛，腠理开放，毛发稀疏，垢泽脱落。在这个时候，遇到贼风，侵入就深，发病突然暴烈。黄帝问：人有突然暴死的，是什么邪气造成的？少师说：得到三虚的人，死亡迅速；得到三实的人，邪气不能伤害。乘上年之气衰，逢月之空，失时令之和，人气匮乏，因而被贼风邪气所伤，这叫做三虚。所以医工如果不了解三虚，反而显得粗疏。如果遇到年气旺盛，遇月亮圆满，得时令调和，虽然有贼风邪气，也不能伤害人。
Huangdi asked: Among the Nine Needles, the small ones cannot penetrate inward, and the large ones do not extend outward. Their changes are elusive and infinite, overflowing without limit. I know that they conform to the Heavenly Dao, human affairs, and the changes of the four seasons. I wish to comprehensively explore them and unify my understanding; is this possible? Qibo replied: Only by grasping the Dao can one achieve this. Without the Dao, how can size, depth, and separation/union be unified? Therefore, observing from the exterior allows one to infer the interior, and observing from the interior allows one to infer the exterior. This is called the ultimate of Yin and Yang, the canopy of Heaven and Earth. Huangdi asked: How should one manage the insertion and withdrawal (Zongshe) of needles? Qibo said: One must first clearly understand the origins and endings of the Twelve Meridians, observe the coldness or heat of the skin, and palpate the pulse for excess or deficiency, smoothness or roughness. A pulse that is smooth and excessive indicates a progressing disease; a pulse that is deficient and thin indicates a chronic condition; a pulse that is large and rough indicates painful obstruction (Tongbi); when Yin and Yang pulses are identical, the disease is difficult to treat. Examining the root and branch, upper and lower: if there is heat, the pathogen remains; if the heat has subsided, the pathogen departs. Thus, palpate the Chi skin (skin of the forearm), observing the firmness or fragility, size, smoothness or roughness, coldness or heat, dryness or dampness of the flesh. Observe the five colors of the eyes to ascertain the state of the Zang organs and determine life and death. Inspect the blood vessels and observe the five colors to understand cold, heat, bi-syndrome, and pain. Huangdi said: Regarding the technique of needle insertion and withdrawal, I have not yet grasped its meaning. Qibo said: The principle of holding the needle requires uprightness and stillness. First distinguish deficiency and excess, then apply rapid or slow techniques. The left hand fixes the bone at the acupoint, while the right hand guides along the skin, ensuring no muscle wraps around the needle. For reducing methods, insert squarely; for reinforcing methods, close the skin upon withdrawal. Rotate the needle to guide Qi, preventing the pathogenic factor from dispersing and allowing the True Qi to reside. Huangdi asked: How does one protect the skin and open the Couli (pores)? Qibo said: Follow the intermuscular spaces, use the left hand to part the skin, insert the needle slightly and slowly with an upright motion, ensuring Shen (Spirit) does not scatter, so that the pathogenic factor may depart.
Huangdi asked: Why do diseases manifest similarly across different years? What Qi causes this? Shaoshi replied: This relates to the observations of the Eight Critical Periods (Bazheng). These observations are typically made on the day of the Winter Solstice. Wind coming from the south is called Xu Feng (Deficient Wind), a thief-wind that harms people. If it arrives at midnight, people are asleep and unharmed, so fewer people fall ill that year. If it arrives during the day, people are lax and susceptible to the wind, so many people fall ill. When Xu Xie (Deficient Evil) enters the bones but does not manifest externally, and arrives at Li Chun (Start of Spring) when Yang Qi expands and Couli open, if wind comes from the west on that day, people are struck by the deficient wind. These two pathogens collide, causing stagnation in the meridians. Those who encounter such wind and rain are said to suffer from "Sui Lu" (Yearly Dew). If the year is harmonious with few thief-winds, people are few in illness and death; if there are many thief-winds and evil Qi, with discordant cold and warmth, people suffer much illness and death.
Huangdi asked: What is the severity of Xu Xie winds, and how should they be observed? Shaoshi said: On the first day of the first lunar month, if the wind from the west is strong, it is called "White Bone" wind, indicating disaster for the state and high mortality. On the first day of the first month, if northwest wind prevails at dawn, many people will be ill (three out of ten). If north wind blows at noon on the first day of the first month, many people will die (or fall ill) in summer. If north wind blows at dawn, many people will die in spring. If north wind blows at dusk, many people will die in autumn. If the weather is warm and windless on the first day, people are healthy; if there is severe cold and gale-force wind, many people fall ill. If there is no wind on the first day of the second month, people suffer heart and abdominal diseases. If it is not warm on the first day of the third month, people suffer cold-heat diseases. If it is not hot on the first day of the fourth month, people suffer jaundice. If it is not cold on the first day of the tenth month, people suffer sudden death. Winds described here are those capable of blowing off roofs, uprooting trees, raising sand and stones, raising body hair, and opening Couli. Wind coming from the direction opposite to the prevailing seasonal wind is called Xu Feng (Deficient Wind), a thief-wind that causes harm and death; one must carefully observe and avoid it. The way to avoid evil is like avoiding arrows and stones; thus, evil cannot harm.
Wind from the south is called Da Ruo Feng (Great Weak Wind). It harms people by lodging internally in the Heart and externally affecting the Mai (Vessels), its nature being Heat.
Wind from the southwest is called Mou Feng. It harms people by lodging internally in the Spleen and externally affecting the Muscles, its nature being Weakness.
Wind from the west is called Gang Feng (Rigid Wind). It harms people by lodging internally in the Lung and externally affecting the Skin, its nature being Dryness.
Wind from the northwest is called Zhe Feng (Broken Wind). It harms people by lodging internally in the Small Intestine and externally affecting the Hand Taiyang Meridian; if the vessel is severed, there is diarrhea; if blocked, there is stagnation, leading to sudden death.
Wind from the north is called Da Gang Feng (Great Rigid Wind). It harms people by lodging internally in the Kidney and externally affecting the Bones and the Spinalis Dorsi muscles of the shoulder and back, its nature being Cold.
Wind from the northeast is called Xiong Feng (Fierce Wind). It harms people by lodging internally in the Large Intestine and externally affecting the hypochondrium, axilla, and joints.
Wind from the east is called Ying Er Feng (Infant Wind). It harms people by lodging internally in the Liver and externally affecting the Tendons, its nature being Dampness.
Wind from the southeast is called Ruo Feng (Weak Wind). It harms people by lodging internally in the Stomach and externally affecting the Flesh, its nature being Heaviness of the body.
All these eight winds come from directions lacking substantial Qi, thereby causing disease. The combination of three deficiencies leads to sudden death. Two deficiencies and one excess lead to Linlu (dew exposure) and cold-heat syndromes. Treading on wet ground causes Wei syndrome (flaccidity). Thus, sages avoid evil as they would avoid arrows and stones. If three deficiencies are combined with attack by wind evil, it results in collapse and hemiplegia. Huangdi asked: When invaded by the four seasons' eight winds, due to cold and heat: cold makes the skin tight and Couli close; heat makes the skin loose and Couli open. Do thief-winds and evil Qi enter because of this? Or must they rely on the Eight Critical Period winds to harm people? Shaoshi said: Thief-winds and evil Qi do not adhere to specific times. However, they must take advantage of open Couli to enter deeply, causing urgent internal pathology and rapid, sudden onset. If they enter when Couli are closed, the invasion is shallow and lingering, resulting in slow and delayed onset. Huangdi asked: If climate is moderate and Couli are not open, why do sudden illnesses occur? Shaoshi said: Even in daily life, the opening and closing of Couli follow natural rhythms. Humans correspond to Heaven and Earth and the Sun and Moon. When the moon is full, seawater swells westward, human Qi and Blood accumulate, muscles are full, skin is dense, hair is hard, and Couli close, with dirt adhering. At this time, even if thief-wind encounters the body, the invasion is shallow and does not go deep. When the moon is new (empty), seawater swells eastward, human Qi and Blood are deficient, Wei Qi (Defensive Qi) departs, the form stands alone, muscles diminish, skin relaxes, Couli open, hair thins, and dirt washes away. At this time, if thief-wind encounters the body, the invasion is deep, and the disease manifests suddenly and severely. Huangdi asked: What causes sudden death? Shaoshi said: Those who obtain the "Three Deficiencies" die quickly; those who obtain the "Three Excesses" are not harmed by evil. Being affected by the decline of the previous year's Qi, encountering the empty moon, and losing the harmony of the season, leading to depleted human Qi, makes one vulnerable to thief-winds and evil Qi; this is called the Three Deficiencies. Therefore, physicians who do not understand the Three Deficiencies are considered crude. Conversely, if one encounters the prosperity of the year, the fullness of the moon, and the harmony of the season, even if thief-winds and evil Qi exist, they cannot cause harm.