Huáng dì wèn yuē: yuàn wén jiǔ zhēn zhī jiě, xū shí zhī dào.
黄帝问道：希望听一听九针的解释，以及虚与实的道理。
The Yellow Emperor asks: I wish to hear the explanation of the nine needles, and the way of vacuity and repletion.
2
歧伯對曰：刺虚則實之者，鍼下熱也，氣實乃熱也。
歧伯对曰：刺虚则实之者，针下热也，气实乃热也。
Qí bó duì yuē: cì xū zé shí zhī zhě, zhēn xià rè yě, qì shí nǎi rè yě.
歧伯回答说：「刺虚则实之」，是针下有热的感觉；气实才会生热。
Qibo answers: as for 「needling vacuity in order to fill it」 — there is heat beneath the needle, for it is qi becoming replete that is hot.
3
滿而泄之者，鍼下寒也，氣虚乃寒也。
满而泄之者，针下寒也，气虚乃寒也。
Mǎn ér xiè zhī zhě, zhēn xià hán yě, qì xū nǎi hán yě.
「满而泄之」，是针下有寒的感觉；气虚才会生寒。
As for 「when it is full, drain it」 — there is cold beneath the needle, for it is qi becoming vacuous that is cold.
4
菀陳則除之者，出惡血也。
菀陈则除之者，出恶血也。
Yù chén zé chú zhī zhě, chū è xuè yě.
「菀陈则除之」，是放出瘀恶之血。
As for 「where it is rotted and stale, remove it」 — it is letting out the bad blood.
5
邪勝則虚之者，出鍼勿按。
邪胜则虚之者，出针勿按。
Xié shèng zé xū zhī zhě, chū zhēn wù àn.
「邪胜则虚之」，是出针之后不要按闭针孔。
As for 「where evil prevails, make it vacuous」 — withdraw the needle and do not press.
6
徐而疾則實者，徐出鍼而疾按之。
徐而疾则实者，徐出针而疾按之。
Xú ér jí zé shí zhě, xú chū zhēn ér jí àn zhī.
「徐而疾则实」，是慢慢出针而迅速按压针孔。
As for 「slow, yet swift, in order to fill it」 — withdraw the needle slowly and press at once.
7
疾而徐則虚者，疾出鍼而徐按之。
疾而徐则虚者，疾出针而徐按之。
Jí ér xú zé xū zhě, jí chū zhēn ér xú àn zhī.
「疾而徐则虚」，是迅速出针而慢慢按压针孔。
As for 「swift, yet slow, in order to empty it」 — withdraw the needle quickly and press slowly.
8
言實與虚者，寒温氣多少也。
言实与虚者，寒温气多少也。
Yán shí yǔ xū zhě, hán wēn qì duō shǎo yě.
所谓「实与虚」，说的是寒温之气的多少。
When it speaks of repletion and vacuity, it is speaking of how much there is of the cold or the warm qi.
9
若無若有者，疾不可知也。
若无若有者，疾不可知也。
Ruò wú ruò yǒu zhě, jí bù kě zhī yě.
「若无若有」，是说气之来去迅疾而不可预知。
「As if nothing, as if something」 — the qi comes too swiftly to be known.
10
察後與先者，知病先後也。
察后与先者，知病先后也。
Chá hòu yǔ xiān zhě, zhī bìng xiān hòu yě.
「察后与先」，是要知道疾病发生的先后。
「Examining the later and the earlier」 — it is knowing the order in which the illness arose.
11
爲虚與實者，工勿失其法。
为虚与实者，工勿失其法。
Wéi xū yǔ shí zhě, gōng wù shī qí fǎ.
「为虚与实」，是医工不可以失去其法度。
「Dealing with vacuity and with repletion」 — the practitioner must not lose the method.
12
若得若失者，離其法也。
若得若失者，离其法也。
Ruò dé ruò shī zhě, lí qí fǎ yě.
「若得若失」，是已经离开了法度。
「As if gaining, as if losing」 — that is to have left the method behind.
13
虚實之要，九鍼最妙者，爲其各有所宜也。
虚实之要，九针最妙者，为其各有所宜也。
Xū shí zhī yào, jiǔ zhēn zuì miào zhě, wéi qí gè yǒu suǒ yí yě.
虚实的关键，九针最为精妙，是因为九针各有所宜。
The essential point of vacuity and repletion: the nine needles are the most subtle of all, because each of them has what it is fitted to.
14
補冩之時者，與氣開闔相合也。
补写之时者，与气开阖相合也。
Bǔ xiè zhī shí zhě, yǔ qì kāi hé xiāng hé yě.
补泻的时机，要与气的开阖相合。
The timing of supplementing and draining — it is matching the opening and closing of the qi.
15
九鍼之名，各不同形者，鍼窮其所當補冩也。
九针之名，各不同形者，针穷其所当补写也。
Jiǔ zhēn zhī míng, gè bù tóng xíng zhě, zhēn qióng qí suǒ dāng bǔ xiè yě.
九针名称不同、形状各异，是使针各尽其所当补泻之用。
That the nine needles have different names and different shapes — it is so that each needle exhausts the supplementing or draining proper to it.
16
刺實須其虚者，留鍼陰氣隆至，乃去鍼也。
刺实须其虚者，留针阴气隆至，乃去针也。
Cì shí xū qí xū zhě, liú zhēn yīn qì lóng zhì, nǎi qù zhēn yě.
「刺实须其虚」，是留针以待阴气隆盛而至，然后出针。
「Needling repletion, wait for it to become vacuous」 — hold the needle until the yin qi has risen and arrived, then remove it.
17
刺虚須其實者，陽氣隆至，鍼下熱。乃去鍼也。
刺虚须其实者，阳气隆至，针下热。乃去针也。
Cì xū xū qí shí zhě, yáng qì lóng zhì, zhēn xià rè. Nǎi qù zhēn yě.
「刺虚须其实」，是待阳气隆盛而至、针下发热，然后出针。
「Needling vacuity, wait for it to become replete」 — until the yang qi has risen and arrived and there is heat beneath the needle; then remove it.
18
經氣已至，慎守勿失者，勿變更也。
经气已至，慎守勿失者，勿变更也。
Jīng qì yǐ zhì, shèn shǒu wù shī zhě, wù biàn gēng yě.
「经气已至，慎守勿失」，是说不要再变更手法。
「The channel qi has arrived; guard it well, do not lose it」 — change nothing further.
19
深淺在志者，知病之内外也。
深浅在志者，知病之内外也。
Shēn qiǎn zài zhì zhě, zhī bìng zhī nèi wài yě.
深浅在于心志，是要知道病在内还是在外。
That depth and shallowness rest with the will — it is knowing whether the illness is inward or outward.
20
近遠如一者，深淺其候等也。
近远如一者，深浅其候等也。
Jìn yuǎn rú yī zhě, shēn qiǎn qí hòu děng yě.
「近远如一」，是说深浅的候气之法是一样的。
「Near and far as one」 — the waiting upon qi is the same whether the needle is deep or shallow.
21
如臨深淵者，不敢墯也。
如临深渊者，不敢惰也。
Rú lín shēn yuān zhě, bù gǎn duò yě.
「如临深渊」，是说不敢懈怠。
「As one at the edge of a deep abyss」 — one does not dare to be slack.
22
手如握虎者，欲其壯也。
手如握虎者，欲其壮也。
Shǒu rú wò hǔ zhě, yù qí zhuàng yě.
「手如握虎」，是要求握持坚实有力。
「The hand as though grasping a tiger」 — it is meant to be firm.
23
神無營於衆物者，靜志觀病人，無左右視也。
神无营于众物者，静志观病人，无左右视也。
Shén wú yíng yú zhòng wù zhě, jìng zhì guān bìng rén, wú zuǒ yòu shì yě.
精神不被众多外物所扰乱：静心观察病人，不左右张望。
That the spirit is not entangled among the many things — settle the will and observe the patient, without looking to left or right.
24
義無邪下者，欲端以正也。
义无邪下者，欲端以正也。
Yì wú xié xià zhě, yù duān yǐ zhèng yě.
「义无邪下」，是要求进针端正而不偏斜。
「Rightly, without slanting down」 — the needle is to go straight and true.
25
必正其神者，欲瞻病人目，制其神，令氣易行也。
必正其神者，欲瞻病人目，制其神，令气易行也。
Bì zhèng qí shén zhě, yù zhān bìng rén mù, zhì qí shén, lìng qì yì xíng yě.
「必正其神」，是注视病人的眼睛，控御病人的精神，使气易于运行。
「One must correct the spirit」 — look into the patient’s eyes, govern the spirit, and so let the qi move easily.
26
所謂三里者，下膝三寸也，所謂跗之者，舉膝分易見也。
所谓三里者，下膝三寸也，所谓跗之者，举膝分易见也。
Suǒ wèi sān lǐ zhě, xià xī sān cùn yě, suǒ wèi fū zhī zhě, jǔ xī fēn yì jiàn yě.
所谓三里，在膝下三寸；所谓跗之，是举起膝盖时分肉之处容易看见。
The so-called Three Li is three inches below the knee; the so-called instep point is where the parting of the flesh shows plainly when the knee is lifted.
27
巨虚者，蹻足䯒獨陷者。下廉者，陷下者也。
巨虚者，蹻足䯒独陷者。下廉者，陷下者也。
Jù xū zhě, qiāo zú héng dú xiàn zhě. Xià lián zhě, xiàn xià zhě yě.
巨虚，是举足时胫骨独陷之处；下廉，是陷下之处。
The Great Hollow is where, with the foot raised, the shinbone alone sinks in; the Lower Ridge is where it is sunken below.
28
帝曰：余聞九鍼，上應天地四時陰陽，願聞其方，令可傳於後世，以爲常也。
帝曰：余闻九针，上应天地四时阴阳，愿闻其方，令可传于后世，以为常也。
Dì yuē: yú wén jiǔ zhēn, shàng yìng tiān dì sì shí yīn yáng, yuàn wén qí fāng, lìng kě chuán yú hòu shì, yǐ wéi cháng yě.
黄帝说：我听说九针上应天地四时阴阳，希望听一听其中的法度，使之可以传于后世，作为常法。
The Emperor says: I have heard that the nine needles answer above to heaven and earth, the four seasons, yin and yang; I wish to hear the method of it, that it may be handed down to later generations as a constant.
Qí bó yuē: fú yī tiān, èr dì, sān rén, sì shí, wǔ yīn, liù lǜ, qī xīng, bā fēng, jiǔ yě, shēn xíng yì yìng zhī, zhēn gè yǒu suǒ yí, gù yuē jiǔ zhēn.
歧伯说：一合于天，二合于地，三合于人，四合于四时，五合于五音，六合于六律，七合于七星，八合于八风，九合于九野；人的身形也与之相应，九针各有所宜，所以称为九针。
Qibo says: one is heaven, two is earth, three is man, four the seasons, five the tones, six the pitch-pipes, seven the stars, eight the winds, nine the wilds — the body in its form answers to them as well, and each needle has what it is fitted to; hence they are called the nine needles.
30
人皮應天，人肉應地，人脉應人，人筋應時，人聲應音，人陰陽合氣應律，人齒面目應星，人出入氣應風，人九竅三百六十五絡應野。
人皮应天，人肉应地，人脉应人，人筋应时，人声应音，人阴阳合气应律，人齿面目应星，人出入气应风，人九窍三百六十五络应野。
Rén pí yìng tiān, rén ròu yìng dì, rén mài yìng rén, rén jīn yìng shí, rén shēng yìng yīn, rén yīn yáng hé qì yìng lǜ, rén chǐ miàn mù yìng xīng, rén chū rù qì yìng fēng, rén jiǔ qiào sān bǎi liù shí wǔ luò yìng yě.
人的皮肤应天，肌肉应地，脉应人，筋应四时，声音应五音，阴阳合气应六律，齿与面目应七星，出入之气应八风，九窍三百六十五络应九野。
A person’s skin answers to heaven, the flesh to earth, the vessels to man, the sinews to the seasons, the voice to the tones, the yin and yang in their joined qi to the pitch-pipes, the teeth, face and eyes to the stars, the qi that goes out and in to the winds, and the nine openings with their three hundred and sixty-five network vessels to the wilds.
Gù yī zhēn pí, èr zhēn ròu, sān zhēn mài, sì zhēn jīn, wǔ zhēn gǔ, liù zhēn tiáo yīn yáng, qī zhēn yì jīng, bā zhēn chú fēng, jiǔ zhēn tōng jiǔ qiào, chú sān bǎi liù shí wǔ jié qì, cǐ zhī wèi gè yǒu suǒ zhǔ yě.
所以一针刺皮，二针刺肉，三针刺脉，四针刺筋，五针刺骨，六针调阴阳，七针益精气，八针除风邪，九针通九窍、除三百六十五节之气，这就叫做各有所主。
Thus the first needles the skin, the second the flesh, the third the vessels, the fourth the sinews, the fifth the bone, the sixth regulates yin and yang, the seventh augments essence, the eighth dispels wind, the ninth opens the nine openings and clears the qi of the three hundred and sixty-five joints — this is what is meant by each having its own charge.
Rén xīn yì yìng bā fēng, rén qì yìng tiān, rén fà chǐ ěr mù, wǔ shēng yìng wǔ yīn liù lǜ, rén yīn yáng mài xuè qì yìng dì, rén gān mù yìng zhī jiǔ.
人的心意应八风，人气应天；人的发、齿、耳、目与五声应五音六律；人的阴阳脉血气应地；人的肝与目应于九。
A person’s thought and intent answer to the eight winds, the qi to heaven; the hair, teeth, ears and eyes, with the five voices, answer to the five tones and six pitch-pipes; the yin and yang with the vessel, blood and qi answer to earth; the liver and the eyes answer to the nine.
Jiǔ qiào sān bǎi liù shí wǔ.
九窍，三百六十五。
The nine openings, three hundred and sixty-five.
34
人一，以觀動靜，天二，以候五色，七星應之，以候髮毋澤，五音一，以候宫商角徴羽，六律有餘不足應之二。
人一，以观动静，天二，以候五色，七星应之，以候发毋泽，五音一，以候宫商角征羽，六律有余不足应之二。
Rén yī, yǐ guān dòng jìng, tiān èr, yǐ hòu wǔ sè, qī xīng yìng zhī, yǐ hòu fà wú zé, wǔ yīn yī, yǐ hòu gōng shāng jué zhǐ yǔ, liù lǜ yǒu yú bù zú yìng zhī èr.
人一，用以观察动静；天二，用以候察五色；七星与之相应，用以候察头发有无光泽；五音一，用以候察宫、商、角、徵、羽；六律的有余与不足应之于二。
Man as one, by which to observe movement and stillness; heaven as two, by which to watch the five colours; the seven stars answer to it, by which to watch whether the hair has lost its sheen; the five tones as one, by which to watch gong, shang, jue, zhi and yu; the surplus and the deficit of the six pitch-pipes answer to it as two.
35
地一，以候高下有餘，九野一節俞應之，以候閉節，三人變一分，人候齒，泄多血少十分，角之變五分，以候緩急，六分，不足三分。
地一，以候高下有余，九野一节俞应之，以候闭节，三人变一分，人候齿，泄多血少十分，角之变五分，以候缓急，六分，不足三分。
Dì yī, yǐ hòu gāo xià yǒu yú, jiǔ yě yī jié shù yìng zhī, yǐ hòu bì jié, sān rén biàn yī fēn, rén hòu chǐ, xiè duō xuè shǎo shí fēn, jué zhī biàn wǔ fēn, yǐ hòu huǎn jí, liù fēn, bù zú sān fēn.
地一，用以候察高下之有余；九野一节之俞与之相应，用以候察关节闭阻；三人变一分；人候齿；泄多血少十分；角之变五分，用以候察缓急；六分；不足三分。
Earth as one, by which to watch what is high and low in surplus; the nine wilds with one joint and its transport point answer to it, by which to watch the closing of the joints; man in three changes by one part; man is watched by the teeth; draining much and blood scant, ten parts; the change of jue, five parts, by which to watch the slack and the urgent; six parts; falling short, three parts.
36
寒關節第九分四時，人寒温燥濕，四時一應之，以候相反，一四方各作解。
寒关节第九分四时，人寒温燥湿，四时一应之，以候相反，一四方各作解。
Hán guān jié dì jiǔ fēn sì shí, rén hán wēn zào shī, sì shí yī yìng zhī, yǐ hòu xiāng fǎn, yī sì fāng gè zuò jiě.
寒、关节、第九分、四时；人的寒、温、燥、湿；四时之一与之相应，用以候察相反之候；一与四方，各自作解。
Cold, the joints, the ninth part, the four seasons; a person’s cold, warmth, dryness and dampness; one of the four seasons answers to it, by which to watch for the contrary — the one and the four quarters each give their own reading.