黄帝问曰∶余闻九针九篇，夫子乃因而九之，九九八十一篇，余尽通其意矣。经言气之盛衰，左右倾
移，以上调下，以左调右，有余不足，补泻于荥输，余知之矣。此皆荣卫之倾移，虚实之所生，非邪气从外入
于经也。余愿闻邪气之在经也，其病患何如？取之奈何？岐伯对曰∶夫圣人之起度数，必应于天地，故天
有宿度，地有经水，人有经脉。天地温和，则经水安静；天寒地冻，则经水凝泣；天暑地热，则经水沸溢；
卒风暴起，则经水波涌而陇起。夫邪之入于脉也，寒则血凝泣，暑则气淖泽，虚邪因而入客，亦如经水之得
风也，经之动脉，其至也亦时陇起，其行于脉中循循
然，其至寸口中手也，时大时小，大则邪至，小则平，其行无常处，在阴与阳，不可为度，从而察之，三
部九候，卒然逢之，早遏其路。吸则内针，无令气忤，静以久留，无令邪布，吸则转针，以得气为故，候呼引
针，呼尽乃去，大气皆出，故命曰泻。帝曰∶不足者补之奈何？岐伯曰∶必先扪而循之，切而散之，推而按之，
弹而怒之，抓而下之，通而取之，外引其门，以闭其神，呼尽内针，静以久留，以气至为故，如待所贵，
不知日暮，其气以至，适而自护，候吸引针，气不得出，各在其处，推阖其门，令神气存，大气留止，故
命曰补。帝曰∶候气奈何？岐伯曰∶夫邪去络入于经也，舍于血脉之中，其寒温未相得，如涌波之起也，时来
时去，故不常在。故曰方其来也，必按而止之，
止而取之，无逢其冲而泻之。真气者，经气也，经气太虚，故曰其来不可逢，此之谓也。故曰候邪不审，
大气已过，泻之则真气脱，脱则不复，邪气复至，而病益蓄，故曰其往不可追，此之谓也。不可挂以发者，
待邪之至时而发针泻矣，若先若后者，血气已尽，其病不可下，故曰知其可取如发机，不知其取如扣椎，
故曰知机道者不可挂以发，不知机者扣之不发，此之谓也。帝曰∶补泻奈何？岐伯曰∶此攻邪也，疾出以去盛
血，而复其真气，此邪新客，溶溶未有定处也，推之则前，引之则止，逆而刺之，温血也。刺出其血，其
病立已。帝曰∶善。然真邪以合，波陇不起，候之奈何？岐伯曰∶审扪循三部九候之盛虚而调
之，察其左右上下相失及相减者，审其病脏以期之。不知三部者，阴阳不别，天地不分。地以候地，天以
候天，人以候人，调之中府，以定三部，故曰刺不知三部九候病脉之处，虽有大过且至，工不能禁也。诛罚无
过，命曰大惑，反乱大经，真不可复，用实为虚，以邪为真，用针无义，反为气贼，夺人正气，以从为逆，
荣卫散乱，真气已失，邪独内着，绝人长命，予人天殃，不知三部九候，故不能久长。因不知合之四时五行，
因加相胜，释邪攻正，绝人长命。邪之新客来也，未有定处，推之则前，引之则止，逢而泻之，其病立已。
黄帝问道：我听说九针有九篇，先生又将其推演为九九八十一篇，我已经通晓其大意了。经文论述了经气的盛衰变化，左右气血的偏倾转移，可以通过上部的病证来调节下部，通过左侧的病证来调节右侧，对于有余或不足的病证，在荥穴和输穴上进行补泻治疗，这些我都知道了。但这都是营卫之气的偏倾转移，由虚实产生的，并非邪气从外部侵入经脉所致。我希望了解邪气停留在经脉中的情况，它引起的病症是怎样的？应当如何取穴治疗？岐伯回答说：圣人制定针刺的法度，必然与天地相应，所以天上有星辰的运行度数，地上有江河的水流，人体有经脉。天气温和时，地上的水流就平静；天气寒冷大地冻结时，地上的水流就凝滞不畅；天气炎热大地燥热时，地上的水流就沸腾溢出；突然刮起暴风时，地上的水流就波涛汹涌、隆起波浪。邪气侵入脉道，寒邪则使血液凝滞，暑热则使气机淖泽（湿润流动），虚邪趁机侵入，也像河水遇到风一样，经脉中的动脉搏动，有时也会隆起，它在脉中运行是循序渐进的，当它到达寸口脉搏处时，有时大有时小，脉大表示邪气已至，脉小表示病情平稳，邪气运行的位置没有固定规律，或在阴分或在阳分，不可作为固定的标准，因此要顺着脉象去观察，通过三部九候诊法，一旦发现邪气，就要尽早阻断它的通路。吸气时进针，不要让经气逆乱，安静地长时间留针，不让邪气扩散，在患者吸气时转动针具，以得气为目的，等到患者呼气时引出针具，呼尽时拔针，盛大的邪气随之排出，所以称为“泻”法。黄帝说：对于不足的情况该如何补益呢？岐伯说：必须先用手抚摸并循按穴位，切压并分散郁结，推动并按摩穴位，弹击穴位使血脉充盈，抓捏穴位向下引导，疏通后选取穴位，向外拉开皮肤门户，以封闭神气，在患者呼气尽时进针，安静地长时间留针，以气至为标志，像等待尊贵的客人一样，忘记时间的流逝，当气至之后，适度保护正气，在患者吸气时拔针，使气不得外出，各安其位，推合皮肤门户，使神气留存，盛大之气停留止息，所以称为“补”法。黄帝说：如何候气呢？岐伯说：邪气从络脉进入经脉，停留在血脉之中，其寒温属性尚未与人体相适应，就像涌波兴起一样，时而到来时而离去，所以不常停留。所以说，当邪气刚来时，必须按压以阻止其深入，然后进行治疗，不要迎着邪气冲盛的时候进行泻法。真气就是经气，如果经气太虚弱，所以说邪气来的时候不可逢迎（即不可误用泻法），说的就是这个道理。所以说，如果候邪不仔细，盛大邪气已经过去，此时若用泻法则会导致真气脱失，真气脱失就无法恢复，邪气会再次聚集，而病情会更加蓄积加重，所以说邪气过去后不可追治，说的就是这个道理。时机把握不能有一丝一毫的偏差，要等待邪气到达时再发针泻邪，如果过早或过晚，血气已经耗尽，病情就无法治愈，所以说知道可取的时机就像弩机发射一样迅速准确，不知道可取的时机就像敲击木椎一样毫无反应，所以说懂得机道的人不会错失良机，不懂机道的人即使敲击也不会发出声响，说的就是这个道理。黄帝说：补法和泻法具体怎么做？岐伯说：这是攻逐邪气的方法，快速出针以去除瘀盛之血，从而恢复真气，这种邪气是新近客居的，流动不定没有固定位置，推之则向前，引之则停止，逆着邪气方向刺入，放出温热血，刺出瘀血后，病立刻痊愈。黄帝说：好。然而当真邪相合，波浪不起时，如何候察呢？岐伯说：仔细审察三部九候脉象的盛虚并进行调治，观察其左右上下脉象不相协调及相互减弱的情况，审慎判断病变脏腑以预测预后。不懂得三部九候诊法的人，分不清阴阳，辨不明天地。上部天以候头角之气，中部人以候心肺之气，下部地以候肝肾之气，调和中央中府之气，以确定三部，所以说针刺如果不了解三部九候病脉所在之处，即使有大邪将至，医生也不能禁止其危害。无过错而诛罚，叫做重大迷惑，反而扰乱大经，真气无法恢复，将实证误作虚证，将邪气误作真气，用针没有义理，反而成为气的贼害，夺取人的正气，将顺证视为逆证，导致营卫散乱，真气丧失，邪气独留体内，断绝人的寿命，给人带来灾祸，这都是因为不了解三部九候，所以不能长久生存。又因为不了解结合四时五行，因而增加相克的因素，放弃邪气而攻击正气，断绝人的寿命。邪气新近到来时，没有固定位置，推之则向前，引之则停止，逢其来势而泻之，病立刻痊愈。
Yellow Emperor asked: I have heard that the Nine Needles consist of nine chapters, and you have expanded them into eighty-one chapters through multiplication. I have comprehended their general meaning. The classics discuss the flourishing and declining states of Qi, the shifting tendencies to the left and right, regulating the lower by the upper, and the right by the left. For conditions of excess or deficiency, tonification and sedation are applied to the Ying (Spring) and Shu (Stream) acupoints; I understand this. These all arise from the shifting of Ying and Wei (Defensive) Qi and the generation of deficiency and excess, not from pathogenic factors entering the meridians from the exterior. I wish to inquire about pathogenic factors residing within the meridians: what are the symptoms they produce? How should they be treated?
Qibo replied: The sage establishes acupuncture principles in accordance with Heaven and Earth. Thus, as there are celestial degrees in the sky, so there are river waters on earth, and meridians in humans. When Heaven is mild and warm, the river waters remain calm; when Heaven is cold and the earth freezes, the river waters become stagnant; when Heaven is hot and the earth is dry, the river waters boil and overflow; when sudden storms arise, the river waters surge and rise in waves. Similarly, when pathogenic factors enter the vessels, cold causes blood to stagnate, while heat makes Qi fluid and moist. Deficient pathogens invading thus resemble wind affecting river water. The arterial pulse in the meridians may also rise in waves at times. As it moves within the vessels, it proceeds steadily. When it reaches the Cun Kou (Radial Artery), the pulse feels large or small at different times. A large pulse indicates the arrival of pathogenic factors; a small pulse indicates peace/normalcy. The movement of pathogens has no fixed location, appearing in Yin or Yang, without a constant measure. Therefore, one must observe along the pulse using the Three Regions and Nine Palpations method. If encountered suddenly, block its path early.
During inhalation, insert the needle, ensuring the Qi does not rebel. Leave it quietly for a long time to prevent the spread of pathogens. During inhalation, rotate the needle until De Qi (arrival of Qi) is achieved. During exhalation, draw out the needle, removing it completely upon the end of exhalation. The excessive pathogenic Qi exits, hence this is called "Sedation" (Xie).
The Yellow Emperor said: How should deficiency be treated? Qibo said: First, palpate and stroke the area, press and disperse, push and press, flick to engorge the vessels, grasp and guide downwards, unblock and select the point. Externally open the gate to close the Shen (Spirit). Insert the needle at the end of exhalation. Leave it quietly for a long time until Qi arrives. Wait as if expecting a noble guest, forgetting the passing of days. Once Qi arrives, protect it appropriately. Withdraw the needle during inhalation so that Qi cannot escape. Each remains in its place. Push and close the gate (skin pore) to let Shen and Qi remain, retaining the excessive Qi. Hence, this is called "Tonification" (Bu).
The Yellow Emperor said: How should one wait for the Qi? Qibo said: When pathogens move from collateral vessels into the main meridians and reside in the blood vessels, their cold or warm nature has not yet harmonized with the body, rising like waves, coming and going, thus not staying constantly. Therefore, it is said: When they come, press to stop them, then treat. Do not sedate when the pathogen is surging. True Qi is Meridian Qi. If Meridian Qi is too deficient, it is said that one should not meet the incoming pathogen (with sedation); this is what is meant. It is said that if one fails to carefully observe the pathogen, and the excessive pathogenic Qi has already passed, sedation will cause True Qi to leak. Once leaked, it cannot recover; the pathogen returns, and the disease accumulates further. Thus, it is said that once the pathogen has gone, it cannot be pursued; this is what is meant. The timing must not deviate by a hair's breadth. One must wait for the pathogen to arrive before inserting the needle to sedate. If done too early or too late, the Blood and Qi are exhausted, and the disease cannot be cured. Therefore, knowing the correct time to treat is like the release of a crossbow mechanism; not knowing it is like striking a wooden mallet without response. Thus, those who know the Way of the Mechanism do not miss the slightest opportunity; those who do not know strike but get no reaction. This is what is meant.
The Yellow Emperor said: How exactly are Tonification and Sedation performed? Qibo said: This is attacking the pathogen. Withdraw the needle quickly to remove abundant/stagnant blood, thereby restoring True Qi. Since this pathogen has newly invaded, it flows freely without a fixed location. Pushing it moves it forward; pulling it stops it. Puncturing against its direction releases warm blood. After puncturing and releasing the blood, the disease is immediately resolved.
The Yellow Emperor said: Excellent. However, when True Qi and Pathogenic Qi combine, and waves do not rise, how should one observe? Qibo said: Carefully palpate and examine the flourishing and deficient states of the Three Regions and Nine Palpations to regulate them. Observe where the Left, Right, Upper, and Lower pulses are discordant or diminished. Carefully determine the affected Zang-Fu organs to predict the outcome. One who does not know the Three Regions distinguishes neither Yin nor Yang, nor Heaven nor Earth. The Upper Region corresponds to Heaven, the Middle to Humanity, and the Lower to Earth. Harmonize the Central Fu organs to define the Three Regions. Therefore, it is said: If one does not know the locations of the pathological pulses in the Three Regions and Nine Palpations, even if major pathogens approach, the physician cannot prevent harm. Punishing the innocent is called great confusion; it disrupts the Great Meridians, making True Qi irrecoverable. Treating excess as deficiency, and pathogen as true Qi, using needles without principle, becomes a thief of Qi, depriving people of their righteous Qi, treating compliance as rebellion, causing Ying and Wei Qi to scatter, True Qi to be lost, and pathogenic Qi to dwell alone inside, cutting off life and bringing disaster. This is because one does not know the Three Regions and Nine Palpations, thus failing to maintain longevity. Furthermore, not combining with the Four Seasons and Five Elements leads to adding mutual overcoming factors, abandoning the pathogen to attack the righteous Qi, cutting off life. When a pathogen newly arrives, it has no fixed location; pushing moves it forward, pulling stops it. Meeting it and sedating it resolves the disease immediately.