恬惔虛無，真氣從之，精神內守，病安從來
恬惔虚无，真气从之，精神内守，病安从来
tián dàn xū wú, zhēn qì cóng zhī, jīng shén nèi shǒu, bìng ān cóng lái
Tranquil and detached, empty and without craving: true qi follows of itself, essence and spirit are kept within — where would illness come from?
Shared with the 精神 entry.
化生五味，道生智，𤣥生神，神在天爲風，在地爲木。
化生五味，道生智，玄生神，神在天为风，在地为木。
huà shēng wǔ wèi, dào shēng zhì, xuán shēng shén, shén zài tiān wéi fēng, zài dì wéi mù.
Transformation engenders the five flavours, the Way engenders wisdom, the mysterious engenders spirit; spirit in heaven is wind, in earth is wood.
底本「𤣥」為「玄」之異體（東方一段二見）。此處神由玄而生、又散在天地萬物，是「神」的宇宙論用法。
心者，生之本，神之變也，其華在面，其充在血脉，爲陽中之太陽，通於夏氣。
心者，生之本，神之变也，其华在面，其充在血脉，为阳中之太阳，通于夏气。
xīn zhě, shēng zhī běn, shén zhī biàn yě, qí huá zài miàn, qí chōng zài xuè mài, wéi yáng zhōng zhī tài yáng, tōng yú xià qì.
The heart is the root of life and the place where spirit changes. Its bloom is in the face, its filling is in the blood and vessels; it is the greater yang within yang, and it communicates with the qi of summer.
本篇以心為「生之本，神之變」，與第一篇「精神內守」、第八篇「心者君主之官，神明出焉」相發明：神居於心而變化出焉。篇末「神乃自生」則言氣和津成而神自生。
得神者昌，失神者亡。帝曰：善。
得神者昌，失神者亡。帝曰：善。
dé shén zhě chāng, shī shén zhě wáng. dì yuē: shàn.
Whoever keeps the spirit prospers; whoever loses it perishes. The Emperor says: good.
「得神者昌，失神者亡」——全篇結穴之句。本篇以「祝由」起、以「得神」結：上古之人神全，故可祝由而已；今世之人神散，故祝由不能已。王冰於上文注「問其所欲，而察是非也」，即「因問而得之」之法，與第十九篇「得神」之診相發。
歧伯曰：神不使也。
岐伯曰：神不使也。
qí bó yuē: shén bù shǐ yě.
Qibo says: because the spirit no longer serves.
「神不使也」——王冰：「言神不能使其針石之攻，故病不愈也。」本篇之神兼二義：一為一身之主宰（精神、志意），二為醫者所欲役使者。與第十三篇「得神者昌，失神者亡」同條：第十三篇自病人一面言之，本篇自醫者一面言之。
神轉不回，回則不轉，乃失其機。至數之要，迫近以微，著之玉版，命曰合玉機。
神转不回，回则不转，乃失其机。至数之要，迫近以微，著之玉版，命曰合玉机。
shén zhuǎn bù huí, huí zé bù zhuǎn, nǎi shī qí jī. zhì shù zhī yào, pò jìn yǐ wēi, zhù zhī yù bǎn, mìng yuē hé yù jī.
The spirit turns and does not turn back; if it turns back it no longer turns, and so its mechanism is lost. The essential of the ultimate numbers is close at hand and minute; it is inscribed on jade tablets and named “joined to the jade mechanism.”
「神轉不回，回則不轉，乃失其機。」王冰：「回轉不轉，乃失生氣之機矣。」本篇之神與第十四篇「神不使也」同條而義別：第十四篇言神不為針石所役使，本篇言神之運轉不可逆——一回則不轉，不轉則失其機。下文「上爲逆，下爲從」「行所不勝曰逆，逆則死」「逆行一過，不復可數」皆此一義之應用。
故春刺散俞，及與分理，血出而止，甚者傳氣，閒者環也。夏刺絡俞，見血而止，盡氣閉環，痛病必下。秋刺皮膚循理，上下同法，神變而止。冬刺俞竅於分理，甚者直下，閒者散下。
故春刺散俞，及与分理，血出而止，甚者传气，间者环也。夏刺络俞，见血而止，尽气闭环，痛病必下。秋刺皮肤循理，上下同法，神变而止。冬刺俞窍于分理，甚者直下，间者散下。
gù chūn cì sǎn shù, jí yǔ fēn lǐ, xuè chū ér zhǐ, shèn zhě chuán qì, jiàn zhě huán yě. xià cì luò shù, jiàn xuè ér zhǐ, jìn qì bì huán, tòng bìng bì xià. qiū cì pí fū xún lǐ, shàng xià tóng fǎ, shén biàn ér zhǐ. dōng cì shù qiào yú fēn lǐ, shèn zhě zhí xià, jiàn zhě sǎn xià.
Therefore in spring needle the scattered transport points and the partings of the flesh, and stop when blood comes; where the illness is severe, let the qi be transmitted, where it is light, one circuit suffices. In summer needle the transport points of the network vessels, stop when blood is seen, close the circuit once the qi is spent, and the painful illness will surely descend. In autumn needle the skin, following the partings, the same method above and below, and stop when the spirit changes. In winter needle the orifices of the transport points at the partings: where severe, go straight down; where light, scatter the insertion downward.
「秋刺皮膚循理，上下同法，神變而止」：神變謂病人之神氣轉佳、色脈有變，故刺之節度止於此而不復進。與第一篇「形與神俱」、第十四篇「神不使也」同條而各有其義：第一篇言形神相守以為常，第十四篇言神不為針石所役使以為不治，本篇則以「神變」為刺法之止節——神既已變，則止而不復刺。
夫五藏者，身之强也。頭者，精明之府，頭傾視深，精神將奪矣；背者，胸中之府，背曲肩隨，府將壞矣；腰者，腎之府，轉摇不能，腎將憊矣；膝者，筋之府，屈伸不能，行則僂附，筋將憊矣；骨者，髓之府，不能久立，行則振掉，骨將憊矣。得强則生，失强則死。
夫五脏者，身之强也。头者，精明之府，头倾视深，精神将夺矣；背者，胸中之府，背曲肩随，府将坏矣；腰者，肾之府，转摇不能，肾将惫矣；膝者，筋之府，屈伸不能，行则偻附，筋将惫矣；骨者，髓之府，不能久立，行则振掉，骨将惫矣。得强则生，失强则死。
fú wǔ zàng zhě, shēn zhī qiáng yě. tóu zhě, jīng míng zhī fǔ, tóu qīng shì shēn, jīng shén jiāng duó yǐ; bèi zhě, xiōng zhōng zhī fǔ, bèi qū jiān suí, fǔ jiāng huài yǐ; yāo zhě, shèn zhī fǔ, zhuǎn yáo bù néng, shèn jiāng bèi yǐ; xī zhě, jīn zhī fǔ, qū shēn bù néng, xíng zé lǚ fù, jīn jiāng bèi yǐ; gǔ zhě, suǐ zhī fǔ, bù néng jiǔ lì, xíng zé zhèn diào, gǔ jiāng bèi yǐ. dé qiáng zé shēng, shī qiáng zé sǐ.
The five depots are the strength of the body. The head is the storehouse of brightness: if the head droops and the gaze is sunken, the spirit is about to be taken. The back is the storehouse of the chest: if the back is bent and the shoulders sag, the storehouse is about to be ruined. The loins are the storehouse of the kidney: if they cannot turn, the kidney is about to be exhausted. The knees are the storehouse of the sinews: if they cannot bend and stretch and one must walk stooped and leaning, the sinews are about to be exhausted. The bones are the storehouse of marrow: if one cannot stand long and trembles when walking, the bones are about to be exhausted. What keeps its strength, lives; what loses it, dies.
「頭者，精明之府，頭傾視深，精神將奪矣」：神之將去，本篇不直言而舉其形候。與第一篇「形與神俱」、第十四篇「神不使也」同條而各有其義：第一篇言形神相守，第十四篇言神不為針石所役使以為不治，本篇則以「將奪」言之——神未去而將去，故曰「將」；上文「此神明之亂也」則神已亂矣，二者有淺深之別。
帝瞿然而起，再拜而稽首曰：善。吾得脉之大要，天下至數，五色脉變，揆度奇恒，道在於一。神轉不迴，迴則不轉，乃失其機。至數之要，迫近以微，著之玉版，藏之藏府，每旦讀之，名曰《玉機》。
帝瞿然而起，再拜而稽首曰：善。吾得脉之大要，天下至数，五色脉变，揆度奇恒，道在于一。神转不回，回则不转，乃失其机。至数之要，迫近以微，著之玉版，藏之藏府，每旦读之，名曰《玉机》。
Dì jù rán ér qǐ, zài bài ér qǐ shǒu yuē: shàn. Wú dé mài zhī dà yào, tiān xià zhì shù, wǔ sè mài biàn, kuí duó qí héng, dào zài yú yī. Shén zhuǎn bù huí, huí zé bù zhuǎn, nǎi shī qí jī. Zhì shù zhī yào, pò jìn yǐ wēi, zhù zhī yù bǎn, cáng zhī zàng fǔ, měi dàn dú zhī, míng yuē Yù jī.
The Emperor starts up in alarm, bows twice and touches his head to the ground: “Good. I have the great essentials of the pulse — the ultimate numbers under heaven, the changes of the five colours and the pulse, assessment and the anomalous-constant. The way lies in the one. The spirit turns and does not turn back; if it turns back it no longer turns, and the pivot is lost. The essential of the ultimate numbers is immediate and minute: write it on a jade tablet, store it in the storehouse of the viscera, read it every morning, and call it the Jade Mechanism.”
「神轉不迴，迴則不轉，乃失其機」：底本作「迴」，第十五篇《玉版論要》同文作「回」，各從底本。本篇神之義，在其運轉而不可回——回則不轉，機失而死。與第一篇「形與神俱」、第十七篇「神明之亂」同條而義別：第一篇以神與形俱為盡終其天年之本，第十七篇以神明之亂為衣被不斂之故，本篇則以神之回與不回為生機之所係；下文「神轉不迴」者，即帝所得「脉之大要」之一。
五藏所藏：心藏神，肺藏魄，肝藏魂，脾藏意，腎藏志。是謂五藏所藏。
五藏所藏：心藏神，肺藏魄，肝藏魂，脾藏意，肾藏志。是谓五藏所藏。
Wǔ zàng suǒ cáng: xīn cáng shén, fèi cáng pò, gān cáng hún, pí cáng yì, shèn cáng zhì. shì wèi wǔ zàng suǒ cáng.
What the five viscera store: the heart stores spirit, the lung the po, the liver the hun, the spleen thought, the kidney the will. This is what the five viscera store.
「心藏神」：本篇之神，列於五藏所藏之首，與魄、魂、意、志同科。與第一篇「精神」之並稱、第八篇「心者，君主之官，神明出焉」、第十三篇「移精變氣」、第十七篇「神明」之見於五色者同條而義別：彼論神之為用、其出與其變，本篇則以「藏」字定其位——神有所藏之臟，即心是也。五藏各藏其一，而神為之首。
深淺在志，遠近若一。如臨深淵，手如握虎，神無營於衆物。
深浅在志，远近若一。如临深渊，手如握虎，神无营于众物。
Shēn qiǎn zài zhì, yuǎn jìn ruò yī. Rú lín shēn yuān, shǒu rú wò hǔ, shén wú yíng yú zhòng wù.
Depth and shallowness lie in the will; far and near are as one. It is like approaching an abyss, the hand like gripping a tiger, the spirit not entangled in the many things.
「深淺在志，遠近若一。如臨深淵，手如握虎，神無營於衆物」：本篇之神，用在篇末一語：神不為眾物所引（「營」讀 yíng，牽引也），則深淺遠近皆在手。此與篇中「凡剌之真，必先治神」首尾相應——彼是工夫，此是效驗。與第一篇「形與神俱」、第八篇「心者，君主之官，神明出焉」、第二十三篇「心藏神」者同條而義別：彼論神之與形相守、其之所出與其所藏之臟，本篇則以神為醫者之所守。「淵」讀 yuān；「臨」讀 lín；「握」讀 wò。
歧伯曰：請言神。神乎神，耳不聞，目明心開而志先，慧然獨悟，口弗能言，俱視獨見，適若昏，昭然獨明，若風吹雲，故曰神。
歧伯曰：请言神。神乎神，耳不闻，目明心开而志先，慧然独悟，口弗能言，俱视独见，适若昏，昭然独明，若风吹云，故曰神。
Qí bó yuē: qǐng yán shén. shén hū shén, ěr bù wén, mù míng xīn kāi ér zhì xiān, huì rán dú wù, kǒu fú néng yán, jù shì dú jiàn, shì ruò hūn, zhāo rán dú míng, ruò fēng chuī yún, gù yuē shén.
Qibo says: Let me speak of spirit. Spirit — oh, spirit: the ear does not hear it, yet the eye is clear, the heart opens, and the will goes ahead of all; one wakes to it alone, lucidly, and the mouth cannot say it. All look, and one alone sees; it seems at first like darkness, then it is brightly, singularly clear, like wind sweeping the clouds. Therefore it is called spirit.
本篇篇末專設一節問「何謂神」，是《內經》論神最著名的一段：「神乎神，耳不聞，目明心開而志先，慧然獨悟，口弗能言，俱視獨見，適若昏，昭然獨明，若風吹雲，故曰神」。「弗」讀 fú；「慧」讀 huì；「悟」讀 wù；「適」讀 shì；「昏」讀 hūn；「昭」讀 zhāo；「志」讀 zhì；「吹」讀 chuī。其狀是：耳不聞而心開，口不能言而獨悟，眾人同視而獨見，初若昏而後昭然獨明。又上文「血氣者，人之神，不可不謹養」（「謹」讀 jǐn）——神不離血氣而別有，故養神即謹養血氣，與第二十三篇「心藏神」之為五藏所藏者，及本站「治神」條（id 789）之為醫者所守者，三義當分而觀之。
歧伯曰：必先捫而循之，切而散之，推而按之，彈而怒之，抓而下之，通而取之，外引其門，以閉其神。
歧伯曰：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。
Qí bó yuē: bì xiān mén ér xún zhī, qiè ér sàn zhī, tuī ér àn zhī, tán ér nǔ zhī, zhuā ér xià zhī, tōng ér qǔ zhī, wài yǐn qí mén, yǐ bì qí shén.
Qibo says: First one must palpate and follow it, press and disperse it, push and press it, flick it to rouse it, grasp it to bring it down, open the way and then take it. One draws the gate outward so as to close the spirit in.
「外引其門，以閉其神」——針前八事的收束，歸到一個「神」字上：不是閉門，而是閉神。「閉」讀 bì；「神」讀 shén；「門」讀 mén，本篇二見。下文補法「推闔其門，令神氣存，大氣留止」，「闔」讀 hé，是則門是針孔之門，而所閉所存者是神氣。與第二十六篇「故養神者，必知形之肥瘦榮衛，血氣之盛衰」同一路數：神不離乎血氣，而針家之要，正在於勿使神氣外散。
驚則心無所倚，神無所歸，慮無所定，故氣亂矣。
惊则心无所倚，神无所归，虑无所定，故气乱矣。
Jīng zé xīn wú suǒ yǐ, shén wú suǒ guī, lǜ wú suǒ dìng, gù qì luàn yǐ.
Fright leaves the heart nothing to lean on, the spirit nothing to return to, deliberation nothing to settle upon — hence qi is disordered.
本篇「神」2見，皆在九氣之中，一正一反：「驚則心無所倚，神無所歸，慮無所定，故氣亂矣」——「思則心有所存，神有所歸，正氣留而不行，故氣結矣」。驚則無所歸而亂，思則有所歸而結；「無所倚」「無所定」與「有所存」「有所歸」句句相對，此九氣中文法最整之一對。本站「神」（#172）已收第一篇「精神內守」、第十三篇「得神者昌」、第二十五篇「神無營於衆物」諸條；本篇之神則以「歸」與「不歸」言其定與不定。「倚」讀 yǐ；「慮」讀 lǜ；「歸」讀 guī，本篇2見；「定」讀 dìng；「驚」讀 jīng。
陰氣者，靜則神藏，躁則消亡，飲食自倍，腸胃乃傷。
阴气者，静则神藏，躁则消亡，饮食自倍，肠胃乃伤。
Yīn qì zhě, jìng zé shén cáng, zào zé xiāo wáng, yǐn shí zì bèi, cháng wèi nǎi shāng.
As for yin qi: in stillness the spirit is stored, in agitation it is spent; and when food and drink are doubled, the stomach and intestines are harmed.
「陰氣者，靜則神藏，躁則消亡」——「神」讀 shén、「藏」讀 cáng，「神藏」之「藏」讀 cáng，藏守也——本篇「藏」8見，讀 cáng 者惟此一見，餘七見讀 zàng。靜則神内守，躁則神消亡，與 ch1「精神内守，病安從來」同旨；下文「飲食自倍，腸胃乃傷」即躁之一端。
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.
「One must correct the spirit」 — look into the patient’s eyes, govern the spirit, and so let the qi move easily.
「必正其「神」讀 shén者，欲瞻病人目，制其神，令氣易行也」——本篇「神」3見，讀 shén；三見皆指醫者與病人之神：「神無營於衆物者」——醫者之神不為外物所營；「必正其神者」——正病人之神；「制其神，令氣易行也」——神正則氣行；「瞻」讀 zhān、「欲瞻病人目」之瞻讀 zhān，本篇1見；「營」讀 yíng、「神無營於衆物」之「營」讀 yíng，為營擾之義，與 id 633「營」（冬脉之營）異實，故不挂
歧伯曰：神有餘則笑不休，神不足則悲。血氣未并，五藏安定，邪客於形，洒淅起於毫毛，未入於經絡也，故命曰神之微。
歧伯曰：神有余则笑不休，神不足则悲。血气未并，五藏安定，邪客于形，洒淅起于毫毛，未入于经络也，故命曰神之微。
Qí bó yuē: shén yǒu yú zé xiào bù xiū, shén bù zú zé bēi. Xuè qì wèi bìng, wǔ zàng ān dìng, xié kè yú xíng, xiǎn xī qǐ yú háo máo, wèi rù yú jīng luò yě, gù mìng yuē shén zhī wēi.
Qi Bo says: when the spirit is in excess a man laughs without stopping; when it is insufficient he grieves. But if blood and qi have not yet pooled and the five depots are settled, the evil only lodges in the body: a shivering rises in the fine hair and has not entered the channels and network vessels. This is called a faint disorder of the spirit.
「神有餘則笑不休，神不足則悲……故命曰神之微」——「神」本篇11見，五者之首：心藏神，故神之有餘不足屬心；有餘則笑不休，不足則悲；「神氣乃平」二見、「神氣乃得復」一見，是治神之效；「神之微」者，血氣未并、五藏安定而邪客於形，洒淅起於毫毛而未入經絡——微者，病之未成者也；「神」讀 shén
故物生謂之化，物極謂之變，陰陽不測謂之神，神用無方謂之聖。
故物生谓之化，物极谓之变，阴阳不测谓之神，神用无方谓之圣。
Gù wù shēng wèi zhī huà, wù jí wèi zhī biàn, yīn yáng bù cè wèi zhī shén, shén yòng wú fāng wèi zhī shèng.
Therefore the coming into being of a thing is called transformation, its reaching the extreme and turning back is called change, the unfathomability of yin and yang is called spirit, and the working of spirit that has no fixed direction is called sagehood.
「陰陽不測謂之神」——「神」讀 shén，本篇5見；本篇為神立界說：陰陽不測謂之神，神用無方謂之聖；「測」讀 cè；「聖」讀 shèng；「無方」讀 wú fāng，謂不拘一方；此四句與「物生謂之化，物極謂之變」同為本篇之名義
歧伯曰：東方生風，風生木，木生酸，酸生肝，肝生筋，筋生心。其在天爲𤣥，在人爲道，在地爲化，化生五味，道生智，𤣥生神，化生氣。神在天爲風，在地爲木，在體爲筋，在氣爲柔，在藏爲肝，其性爲暄，其德爲和，其用爲動，其色爲蒼，其化爲榮，其蟲毛，其政爲散，其令宣發，其變摧拉，其眚爲隕，其味爲酸，其志爲怒，怒傷肝，悲勝怒，風傷肝，燥勝風，酸傷筋，辛勝酸。
歧伯曰：东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心。其在天为玄，在人为道，在地为化，化生五味，道生智，玄生神，化生气。神在天为风，在地为木，在体为筋，在气为柔，在藏为肝，其性为暄，其德为和，其用为动，其色为苍，其化为荣，其虫毛，其政为散，其令宣发，其变摧拉，其眚为陨，其味为酸，其志为怒，怒伤肝，悲胜怒，风伤肝，燥胜风，酸伤筋，辛胜酸。
Qí bó yuē: dōng fāng shēng fēng, fēng shēng mù, mù shēng suān, suān shēng gān, gān shēng jīn, jīn shēng xīn. Qí zài tiān wéi xuán, zài rén wéi dào, zài dì wéi huà, huà shēng wǔ wèi, dào shēng zhì, xuán shēng shén, huà shēng qì. Shén zài tiān wéi fēng, zài dì wéi mù, zài tǐ wéi jīn, zài qì wéi róu, zài zàng wéi gān, qí xìng wéi xuān, qí dé wéi hé, qí yòng wéi dòng, qí sè wéi cāng, qí huà wéi róng, qí chóng máo, qí zhèng wéi sàn, qí lìng xuān fā, qí biàn cuī lā, qí shěng wéi yǔn, qí wèi wéi suān, qí zhì wéi nù, nù shāng gān, bēi shèng nù, fēng shāng gān, zào shèng fēng, suān shāng jīn, xīn shèng suān.
Qi Bo said: the east generates wind, wind generates wood, wood generates sour, sour generates the liver, the liver generates the sinews, and the sinews generate the heart. In heaven it is the dark, in the human being it is the dao, in earth it is transformation; transformation generates the five flavours, the dao generates wisdom, the dark generates spirit, and transformation generates qi. Spirit is wind in heaven, wood in earth, sinew in the body, softness in qi, and the liver among the viscera. Its nature is warmth, its virtue harmony, its action movement, its colour blue-green, its transformation flowering, its creature the hairy, its governance dispersal, its command to spread and issue forth, its change to snap and pull, its calamity falling, its flavour sour, and its emotion anger. Anger harms the liver and sorrow overcomes anger; wind harms the liver and dryness overcomes wind; sour harms the sinews and acridity overcomes sour.
「𤣥生神」——「神」本篇3見；東方一條「在天爲𤣥，在人爲道，在地爲化」三句之下，「𤣥生神，化生氣」是其生；下文「神在天爲風，在地爲木，在體爲筋」是神之五位，本篇此「神」是天之神，與「神明」（#352）之指心之明照者不同；開章「神明爲之紀」別是一目
黃帝曰：余聞上古有真人者，提挈天地，把握陰陽。呼吸精氣，獨立守神，肌肉若一。故能壽敝天地，无有終時，此其道生。
黄帝曰：余闻上古有真人者，提挈天地，把握阴阳。呼吸精气，独立守神，肌肉若一。故能寿敝天地，无有终时，此其道生。
Huáng Dì yuē: yú wén shàng gǔ yǒu zhēn rén zhě, tí qiè tiān dì, bǎ wò yīn yáng. hū xī jīng qì, dú lì shǒu shén, jī ròu ruò yī. gù néng shòu bì tiān dì, wú yǒu zhōng shí, cǐ qí dào shēng.
Huang Di said: I have heard that in high antiquity there were the zhenren · true persons. They took hold of heaven and earth and grasped yin and yang; they breathed the essence qi, stood alone and guarded the shen · spirit, and their flesh was as one. So their years could stand beside those of heaven and earth and had no time of ending — this was life born of the way.
「獨立守神」——神讀 shén；「神」本篇7見
秋三月，此謂容平。天氣以急，地氣以明，早卧早起，與雞俱興，使志安寧，以緩秋刑，收斂神氣，使秋氣平，無外其志，使肺氣清。此秋氣之應，養收之道也。逆之則傷肺，冬爲飱泄，奉藏者少。
秋三月，此谓容平。天气以急，地气以明，早卧早起，与鸡俱兴，使志安宁，以缓秋刑，收敛神气，使秋气平，无外其志，使肺气清。此秋气之应，养收之道也。逆之则伤肺，冬为飧泄，奉藏者少。
Qiū sān yuè, cǐ wèi róng píng. tiān qì yǐ jí, dì qì yǐ míng, zǎo wò zǎo qǐ, yǔ jī jù xīng, shǐ zhì ān níng, yǐ huǎn qiū xíng, shōu liǎn shén qì, shǐ qiū qì píng, wú wài qí zhì, shǐ fèi qì qīng. cǐ qiū qì zhī yìng, yǎng shōu zhī dào yě. nì zhī zé shāng fèi, dōng wéi sūn xiè, fèng cáng zhě shǎo.
The three months of autumn are called the settled and the level. The qi of heaven turns sharp; the qi of earth turns clear. Sleep early and rise early, get up with the cockerel, keep the will at peace so as to soften the flaying of autumn, gather in the spirit and the qi so that the qi of autumn is level, keep the will from reaching outward, and let the lung qi be pure. This is the answer to the qi of autumn, and it is the way of nourishing the gathering in. Going against it harms the lung; in winter there is food-diarrhoea, and there is little to hand on to what must be stored.
「收斂神氣」——秋氣之應；收斂與春之發陳、夏之蕃秀相對；「神」本篇1見
陽氣者，精則養神，柔則養筋，開闔不得，寒氣從之，乃生大僂。陷脉爲瘻，留連肉腠，俞氣化薄，傳爲善畏，及爲驚駭。
阳气者，精则养神，柔则养筋，开阖不得，寒气从之，乃生大偻。陷脉为瘘，留连肉腠，俞气化薄，传为善畏，及为惊骇。
Yáng qì zhě, jīng zé yǎng shén, róu zé yǎng jīn, kāi hé bù dé, hán qì cóng zhī, nǎi shēng dà lóu. xiàn mài wéi lòu, liú lián ròu còu, shù qì huà bó, chuán wéi shàn wèi, jí wéi jīng hài.
The yang qi in its fineness nourishes the shen, in its suppleness nourishes the sinews. If opening and closing do not accord, the cold qi follows it in and there is great hunching. Sunk into the vessels it becomes fistula; lingering in the flesh and its crevices, the qi of the transport points turns oppressive, and what it transmits is a readiness to fear and to be terrified.
「精則養神，柔則養筋」——陽氣之精者養神，柔者養筋；下文「神氣乃浮」「精神乃治」，皆就神言；「神」本篇6見
黄帝問曰：五氣交合，盈虚更作，余知之矣。六氣分治，司天地者，其至何如？歧伯再拜對曰：明乎哉問也！天地之大紀，人神之通應也。帝曰：願聞上合昭昭，下合冥冥，柰何？歧伯曰：此道之所主，工之所疑也。帝曰：願聞其道也。
黄帝问曰：五气交合，盈虚更作，余知之矣。六气分治，司天地者，其至何如？歧伯再拜对曰：明乎哉问也！天地之大纪，人神之通应也。帝曰：愿闻上合昭昭，下合冥冥，奈何？歧伯曰：此道之所主，工之所疑也。帝曰：愿闻其道也。
Huáng dì wèn yuē: wǔ qì jiāo hé, yíng xū gēng zuò, yú zhī zhī yǐ. Liù qì fēn zhì, sī tiān dì zhě, qí zhì hé rú? Qí bó zài bài duì yuē: míng hū zāi wèn yě! Tiān dì zhī dà jì, rén shén zhī tōng yìng yě. Dì yuē: yuàn wén shàng hé zhāo zhāo, xià hé míng míng, nài hé? Qí bó yuē: cǐ dào zhī suǒ zhǔ, gōng zhī suǒ yí yě. Dì yuē: yuàn wén qí dào yě.
Huang Di asked: the five qi joining and closing, fullness and emptiness taking their turns — I know these already. As for the six qi dividing the governance, and what governs the heaven and lies in the spring: how do they come? Qi Bo bowed his head to the ground, bowed twice again, and answered: how bright the question is! This is the great order of heaven and earth, and the correspondence that runs between man and spirit. Huang Di said: I would hear how one joins above with the bright and bright and below with the dark and dark — what is the way of it? Qi Bo said: this is what the way has charge of, and where the physician doubts. Huang Di said: I would hear the way of it.
「神」本篇5見，一在篇首，餘在神門、神聖、神守之内；此段「天地之大紀，人神之通應也」，全篇之發端
醫不能嚴，不能動神，外爲柔弱，亂至失常，病不能移，則醫事不行，此治之四過也。
医不能严，不能动神，外为柔弱，乱至失常，病不能移，则医事不行，此治之四过也。
Yī bù néng yán, bù néng dòng shén, wài wéi róu ruò, luàn zhì shī cháng, bìng bù néng yí, zé yī shì bù xíng, cǐ zhì zhī sì guò yě.
The physician cannot be stern, cannot stir the spirit; outwardly he makes himself soft and yielding, until disorder comes and the constant is lost; the illness cannot be shifted, and the affairs of medicine do not proceed — this is the fourth error of treatment.
「神」本篇2見，一在「不能動神」，一在「精神内傷」；此段「不能動神」，言醫之不能感發病者之神；四過之醫，外爲柔弱而内不能動，故病不移
帝曰：夫泣不出者，哭不悲也。不泣者，神不慈也。
帝曰：夫泣不出者，哭不悲也。不泣者，神不慈也。
Dì yuē: fú qì bù chū zhě, kū bù bēi yě. Bù qì zhě, shén bù cí yě.
Huang Di said: “That the tears do not come is that the weeping is not grief; that there is no weeping is that the spirit is not kind.”
「神」本篇7見，與「神志俱悲」「神不守精」並見；「不泣者，神不慈也」，以神之不慈釋無淚；此篇之神，與志對舉而屬火，故曰「火之精為神」
歧伯答曰：臣請推而次之，令有綱紀，始於一，終於九焉。請言其道。小鍼之要，易陳而難入。麤守形，上守神。神乎，神客在門，未覩其疾，惡知其原。刺之微，在速遲。麤守關，上守機。機之動，不離其空。空中之機，清静而微，其來不可逢，其徃不可追。知機之道者，不可挂以髮。不知機道，叩之不發，知其徃來，要與之期。麤之闇乎，妙哉！工獨有之。徃者爲逆，來者爲順，明知逆順，正行無問。逆而奪之，惡得無虚？追而濟之，惡得無實？迎之隨之，以意和之，鍼道畢矣。
歧伯答曰：臣请推而次之，令有纲纪，始于一，终于九焉。请言其道。小针之要，易陈而难入。粗守形，上守神。神乎，神客在门，未睹其疾，恶知其原。刺之微，在速迟。粗守关，上守机。机之动，不离其空。空中之机，清静而微，其来不可逢，其往不可追。知机之道者，不可挂以发。不知机道，叩之不发，知其往来，要与之期。粗之暗乎，妙哉！工独有之。往者为逆，来者为顺，明知逆顺，正行无问。逆而夺之，恶得无虚？追而济之，恶得无实？迎之随之，以意和之，针道毕矣。
Qí Bó dá yuē: chén qǐng tuī ér cì zhī, lìng yǒu gāng jì, shǐ yú yī, zhōng yú jiǔ yān. qǐng yán qí dào. xiǎo zhēn zhī yào, yì chén ér nán rù. cū shǒu xíng, shàng shǒu shén. shén hū, shén kè zài mén, wèi dǔ qí jí, wū zhī qí yuán. cì zhī wēi, zài sù chí. cū shǒu guān, shàng shǒu jī. jī zhī dòng, bù lí qí kōng. kōng zhōng zhī jī, qīng jìng ér wēi, qí lái bù kě féng, qí wǎng bù kě zhuī. zhī jī zhī dào zhě, bù kě guà yǐ fà. bù zhī jī dào, kòu zhī bù fā, zhī qí wǎng lái, yào yǔ zhī qī. cū zhī àn hū, miào zāi! gōng dú yǒu zhī. wǎng zhě wéi nì, lái zhě wéi shùn, míng zhī nì shùn, zhèng xíng wú wèn. nì ér duó zhī, wū dé wú xū? zhuī ér jì zhī, wū dé wú shí? yíng zhī suí zhī, yǐ yì hé zhī, zhēn dào bì yǐ.
Qi Bo answered: Let me set it out in order, so that it has a framework, beginning with one and ending with nine. Let me speak of its way. The essentials of the small needle are easy to state but hard to enter. The coarse practitioner holds to form; the superior one holds to spirit. Spirit! Spirit and guest are at the same gate; if one has not seen the disease, how can one know its source? The subtlety of needling lies in speed and slowness. The coarse one holds to the joints; the superior one holds to the mechanism. The movement of the mechanism never leaves its hollow. The mechanism within the hollow is clear, quiet and subtle; when it comes it cannot be met, when it goes it cannot be pursued. One who knows the way of the mechanism must not diverge by a hair. One who does not know it may strike and get no release; but knowing its coming and going, one can keep to its time. How dark is the coarse one! How subtle — the skilled worker alone has it. What goes is contrary, what comes is accordant; knowing contrary and accordant, one walks straight and asks nothing more. Seize it against the current — how can there be no emptiness? Follow and succour it — how can there be no fullness? Meet it and follow it, harmonise it with the intention, and the way of the needle is complete.
「上守神」：神在此謂病人之神，非鬼神之神；下文「神在秋毫」「神屬勿去」「神客在門」三見，皆一線貫下。
所謂易陳者，易言也。難入者，難著于人也。麤守形者，守刺法也。上守神者，守人之血氣有餘不足，可補寫也。神客者，正邪共會也。神者，正氣也。客者，邪氣也。在門者，邪循正氣之所出入也。未睹其疾者，先知邪正何經之疾也。惡知其原者，先知何經之病，所取之處也。
所谓易陈者，易言也。难入者，难著于人也。麤守形者，守刺法也。上守神者，守人之血气有余不足，可补写也。神客者，正邪共会也。神者，正气也。客者，邪气也。在门者，邪循正气之所出入也。未睹其疾者，先知邪正何经之疾也。恶知其原者，先知何经之病，所取之处也。
suǒ wèi yì chén zhě, yì yán yě. nán rù zhě, nán zhuó yú rén yě. cū shǒu xíng zhě, shǒu cì fǎ yě. shàng shǒu shén zhě, shǒu rén zhī xuè qì yǒu yú bù zú, kě bǔ xiě yě. shén kè zhě, zhèng xié gòng huì yě. shén zhě, zhèng qì yě. kè zhě, xié qì yě. zài mén zhě, xié xún zhèng qì zhī suǒ chū rù yě. wèi dǔ qí jí zhě, xiān zhī xié zhèng hé jīng zhī jí yě. wū zhī qí yuán zhě, xiān zhī hé jīng zhī bìng, suǒ qǔ zhī chù yě.
What is called easy to set forth means easy to speak of. Hard to enter means hard to apply to a person. The coarse guard the form means they guard the method of needling. The superior guard the spirit means they guard the excess and deficiency of the person’s blood and qi and can supplement and reduce. Spirit and guest means the upright and the evil meet together. The spirit is the upright qi; the guest is the evil qi. At the gate means the evil follows where the upright qi goes out and in. Not yet seeing the disease means first knowing in which channel the evil and the upright are contending. How know its source means first knowing of which channel the disease is, and the place to be taken.
「神」小鍼解第1段見，義與本條相合，引全段為證。
黃帝問於歧伯曰：余聞之，見其色，知其病，命曰明；按其脉，知其病，命曰神；問其病，知其處，命曰工。余願聞見而知之，按而得之，問而極之，爲之奈何？歧伯答曰：夫色脉與尺之相應也，如桴鼓影響之相應也，不得相失也。此亦本末根葉之出候也，故根死則葉枯矣。色脉形肉，不得相失也。故知一則爲工，知二則爲神，知三則神且明矣。
黄帝问于歧伯曰：余闻之，见其色，知其病，命曰明；按其脉，知其病，命曰神；问其病，知其处，命曰工。余愿闻见而知之，按而得之，问而极之，为之奈何？歧伯答曰：夫色脉与尺之相应也，如桴鼓影响之相应也，不得相失也。此亦本末根叶之出候也，故根死则叶枯矣。色脉形肉，不得相失也。故知一则为工，知二则为神，知三则神且明矣。
Huáng Dì wèn yú Qí Bó yuē: yú wén zhī, jiàn qí sè, zhī qí bìng, mìng yuē míng; àn qí mài, zhī qí bìng, mìng yuē shén; wèn qí bìng, zhī qí chù, mìng yuē gōng. yú yuàn wén jiàn ér zhī zhī, àn ér dé zhī, wèn ér jí zhī, wéi zhī nài hé? Qí Bó dá yuē: fū sè mài yǔ chǐ zhī xiāng yīng yě, rú fú gǔ yǐng xiǎng zhī xiāng yīng yě, bù dé xiāng shī yě. cǐ yì běn mò gēn yè zhī chū hòu yě, gù gēn sǐ zé yè kū yǐ. sè mài xíng ròu, bù dé xiāng shī yě. gù zhī yī zé wéi gōng, zhī èr zé wéi shén, zhī sān zé shén qiě míng yǐ.
Huang Di asked Qi Bo: I have heard that to see the colour and know the disease is called clear-sightedness; to press the pulse and know the disease is called spirit; to ask about the disease and know its place is called workmanship. I wish to hear how seeing and knowing, pressing and obtaining, asking and exhausting it are done. Qi Bo answered: The response of colour and pulse with the cubit is like the response of drumstick and drum, of shadow and echo; they cannot lose one another. This too is the outward evidence of root and branch, of root and leaf: when the root dies the leaves wither. Colour, pulse, form and flesh cannot lose one another. Therefore to know one is to be a workman, to know two is to be a spirit, to know three is to be a spirit and clear-sighted as well.
「神」邪氣藏府病形第12段見，義與本條相合，引全段為證。
歧伯曰：形氣不足，病氣有餘，是邪勝也，急寫之。形氣有餘，病氣不足，急補之。形氣不足，病氣不足，此陰陽氣俱不足也，不可刺之。刺之則重不足，重不足則陰陽俱竭，血氣皆盡，五藏空虚，筋骨髓枯，老者絶滅，壯者不復矣。形氣有餘，病氣有餘，此謂陰陽俱有餘也，急寫其邪，調其虚實。故曰：有餘者寫之，不足者補之，此之謂也。故曰：刺不知逆順，真邪相搏。滿而補之，則陰陽四溢，腸胃充郭，肝肺内䐜，陰陽相錯。虚而寫之，則經脉空虚，血氣竭枯，腸胃㒤辟，皮膚薄著，毛腠夭膲，子之死期。故曰：用鍼之要，在于知調陰與陽。調陰與陽，精氣乃光，合形與氣，使神内藏。故曰：上工平氣，中工亂脉，下工絶氣危生。故曰：下工不可不慎也。必審五藏變化之病，五脉之應，經絡之實虚，皮之柔麤，而後取之也。
歧伯曰：形气不足，病气有余，是邪胜也，急写之。形气有余，病气不足，急补之。形气不足，病气不足，此阴阳气俱不足也，不可刺之。刺之则重不足，重不足则阴阳俱竭，血气皆尽，五藏空虚，筋骨髓枯，老者绝灭，壮者不复矣。形气有余，病气有余，此谓阴阳俱有余也，急写其邪，调其虚实。故曰：有余者写之，不足者补之，此之谓也。故曰：刺不知逆顺，真邪相搏。满而补之，则阴阳四溢，肠胃充郭，肝肺内䐜，阴阳相错。虚而写之，则经脉空虚，血气竭枯，肠胃㒤辟，皮肤薄著，毛腠夭膲，子之死期。故曰：用针之要，在于知调阴与阳。调阴与阳，精气乃光，合形与气，使神内藏。故曰：上工平气，中工乱脉，下工绝气危生。故曰：下工不可不慎也。必审五藏变化之病，五脉之应，经络之实虚，皮之柔麤，而后取之也。
Qí Bó yuē: xíng qì bù zú, bìng qì yǒu yú, shì xié shèng yě, jí xiě zhī. xíng qì yǒu yú, bìng qì bù zú, jí bǔ zhī. xíng qì bù zú, bìng qì bù zú, cǐ yīn yáng qì jù bù zú yě, bù kě cì zhī. cì zhī zé chóng bù zú, chóng bù zú zé yīn yáng jù jié, xuè qì jiē jǐn, wǔ zàng kōng xū, jīn gǔ suǐ kū, lǎo zhě jué miè, zhuàng zhě bù fù yǐ. xíng qì yǒu yú, bìng qì yǒu yú, cǐ wèi yīn yáng jù yǒu yú yě, jí xiě qí xié, tiáo qí xū shí. gù yuē: yǒu yú zhě xiě zhī, bù zú zhě bǔ zhī, cǐ zhī wèi yě. gù yuē: cì bù zhī nì shùn, zhēn xié xiāng bó. mǎn ér bǔ zhī, zé yīn yáng sì yì, cháng wèi chōng guō, gān fèi nèi chēn, yīn yáng xiāng cuò. xū ér xiě zhī, zé jīng mài kōng xū, xuè qì jié kū, cháng wèi shè pì, pí fū bó zhuó, máo còu yāo jiāo, zi zhī sǐ qī. gù yuē: yòng zhēn zhī yào, zài yú zhī tiáo yīn yǔ yáng. tiáo yīn yǔ yáng, jīng qì nǎi guāng, hé xíng yǔ qì, shǐ shén nèi cáng. gù yuē: shàng gōng píng qì, zhōng gōng luàn mài, xià gōng jué qì wēi shēng. gù yuē: xià gōng bù kě bù shèn yě. bì shěn wǔ zàng biàn huà zhī bìng, wǔ mài zhī yīng, jīng luò zhī shí xū, pí zhī róu cū, ér hòu qǔ zhī yě.
Qi Bo said: When form and qi are insufficient and the disease qi is in excess, this is evil victorious: reduce it quickly. When form and qi are in excess and the disease qi is insufficient, supplement quickly. When form and qi are insufficient and the disease qi is also insufficient, this is yin and yang qi both insufficient, and one must not needle it; needling it makes it more insufficient, and being more insufficient yin and yang are both exhausted, blood and qi all spent, the five zang empty, sinew and marrow withered, the old cut off and the strong not recovering. When form and qi are in excess and the disease qi is also in excess, this is yin and yang both in excess: reduce the evil quickly and regulate its excess and deficiency. Therefore it is said: the excess is reduced and the insufficient is supplemented; this is what is meant. Therefore it is said: if in needling one does not know the adverse and the favorable, the true and the evil strike at one another. If one supplements what is full, then yin and yang overflow in all directions, the intestines and stomach swell, liver and lung are distended within, and yin and yang are disordered. If one reduces what is deficient, then the channels are empty, blood and qi are exhausted, the intestines and stomach shrink back, the skin is thin and clinging, the body hair and interstices are withered and scorched: this is the term of death. Therefore it is said: the essential of using the needle lies in knowing how to regulate yin and yang. Regulate yin and yang and the essence qi becomes bright; join form and qi and cause the spirit to be stored within. Therefore it is said: the upper workman levels the qi, the middle workman disorders the vessels, the lower workman cuts off the qi and endangers life. Therefore it is said: the lower workman must be careful. One must examine the diseases of the five zang’s transformations, the responses of the five pulses, the excess and deficiency of channels and network vessels, and the softness or coarseness of the skin, and only then take the points.
「神」根結第9段見，義與本條相合，引全段為證。
黃帝問于歧伯曰：凡刺之法，先必本于神。血、脉、營、氣、精、神，此五藏之所藏也。至其淫泆離藏，則精失，魂魄飛揚，志意恍亂，智慮去身者，何因而然乎？夭之罪與？人之過乎？何謂德、氣、生、精、神、魂、魄、心、意、志、思、智、慮？請問其故。
黄帝问于歧伯曰：凡刺之法，先必本于神。血、脉、营、气、精、神，此五藏之所藏也。至其淫泆离藏，则精失，魂魄飞扬，志意恍乱，智虑去身者，何因而然乎？夭之罪与？人之过乎？何谓德、气、生、精、神、魂、魄、心、意、志、思、智、虑？请问其故。
Huáng Dì wèn yú Qí Bó yuē: fán cì zhī fǎ, xiān bì běn yú shén. xuè, mài, yíng, qì, jīng, shén, cǐ wǔ zàng zhī suǒ cáng yě. zhì qí yín yì lí zàng, zé jīng shī, hún pò fēi yáng, zhì yì huǎng luàn, zhì lǜ qù shēn zhě, hé yīn ér rán hū? yāo zhī zuì yǔ? rén zhī guò hū? hé wèi dé, qì, shēng, jīng, shén, hún, pò, xīn, yì, zhì, sī, zhì, lǜ? qǐng wèn qí gù.
Huang Di asked Qi Bo: in all methods of needling, one must first be rooted in the spirit. Blood, vessels, ying, qi, essence and spirit — these are what the five zang store. When they overflow and leave the zang, the essence is lost, the hun and po fly up, will and intention are thrown into confusion, and wisdom and deliberation depart from the body. By what cause does this happen? Is it the fault of early death, or the fault of man? What are called virtue, qi, life, essence, spirit, hun, po, heart, intention, will, thought, wisdom and deliberation? I beg to hear the reason.
「神」本神第1段見，義與本條相合，引全段為證。
凡刺之法，必察其形氣。形肉未脱，少氣而脉又躁，躁厥者，必爲繆刺之。散氣可收，聚氣可布，深居静處，占神徃來，閉户塞牖，魂魄不散。專意一神，精氣之分，毋聞人聲，以收其精，必一其神，令志在鍼。
凡刺之法，必察其形气。形肉未脱，少气而脉又躁，躁厥者，必为缪刺之。散气可收，聚气可布，深居静处，占神往来，闭户塞牖，魂魄不散。专意一神，精气之分，毋闻人声，以收其精，必一其神，令志在针。
fán cì zhī fǎ, bì chá qí xíng qì. xíng ròu wèi tuō, shǎo qì ér mài yòu zào, zào jué zhě, bì wéi miù cì zhī. sàn qì kě shōu, jù qì kě bù, shēn jū jìng chù, zhàn shén wǎng lái, bì hù sāi yǒu, hún pò bù sàn. zhuān yì yī shén, jīng qì zhī fēn, wú wén rén shēng, yǐ shōu qí jīng, bì yī qí shén, lìng zhì zài zhēn.
In the method of needling one must examine the patient’s form and qi. Where the form and flesh are not yet wasted, where qi is scant and the pulse is agitated, and the agitation amounts to reversal, one must use contralateral needling. Scattered qi can be gathered, gathered qi can be spread. Dwell deep and still, reckon the coming and going of the spirit, shut the door and stop the window, so that hun and po do not scatter. Single the mind and unify the spirit, distinguish the essence and qi, let no human voice be heard, so as to gather the essence; unify the spirit and set the will upon the needle.
「神」終始第24段見，義與本條相合，引全段為證。
黃帝問于歧伯曰：經脉十二者，外合于十二經水，而内屬于五藏六府。夫十二經水者，其有大小、深淺、廣狹、遠近各不固，五藏六府之高下小大，受榖之多少亦不等，相應奈何？夫經水者，受水而行之；五藏者，合神氣魂魄而藏之；六府者，受榖而行之，受氣而揚之；經脉者，受血而營之。合而以治，奈何？刺之深淺，灸之壯數，可得聞乎？
黄帝问于歧伯曰：经脉十二者，外合于十二经水，而内属于五藏六府。夫十二经水者，其有大小、深浅、广狭、远近各不固，五藏六府之高下小大，受榖之多少亦不等，相应奈何？夫经水者，受水而行之；五藏者，合神气魂魄而藏之；六府者，受榖而行之，受气而扬之；经脉者，受血而营之。合而以治，奈何？刺之深浅，灸之壮数，可得闻乎？
Huáng Dì wèn yú Qí Bó yuē: jīng mài shí èr zhě, wài hé yú shí èr jīng shuǐ, ér nèi zhǔ yú wǔ zàng liù fǔ. fū shí èr jīng shuǐ zhě, qí yǒu dà xiǎo, shēn qiǎn, guǎng xiá, yuǎn jìn gè bù gù, wǔ zàng liù fǔ zhī gāo xià xiǎo dà, shòu gǔ zhī duō shǎo yì bù děng, xiāng yīng nài hé? fū jīng shuǐ zhě, shòu shuǐ ér xíng zhī; wǔ zàng zhě, hé shén qì hún pò ér zàng zhī; liù fǔ zhě, shòu gǔ ér xíng zhī, shòu qì ér yáng zhī; jīng mài zhě, shòu xuè ér yíng zhī. hé ér yǐ zhì, nài hé? cì zhī shēn qiǎn, jiǔ zhī zhuàng shù, kě dé wén hū?
Huang Di asked Qi Bo: the twelve channels correspond outwardly to the twelve water-courses and inwardly connect with the five zang and six fu. Now the twelve water-courses differ in size, depth, breadth and distance, and the five zang and six fu differ in height and size and in how much grain they receive. How do they correspond? The water-courses receive water and move it; the five zang gather spirit, qi, hun and po and store them; the six fu receive grain and transmit it, receive qi and spread it; the channels receive blood and nourish with it. How are these combined in treatment? May I hear about the depth of needling and the number of moxa cones?
「神」經水第1段見，義與本條相合，引全段為證。
歧伯答曰：營衛者，精氣也；血者，神氣也。故血之與氣，異名同類焉。故奪血者無汗，奪汗者無血。故人生有兩死，而無兩生。
歧伯答曰：营卫者，精气也；血者，神气也。故血之与气，异名同类焉。故夺血者无汗，夺汗者无血。故人生有两死，而无两生。
Qí Bó dá yuē: yíng wèi zhě, jīng qì yě; xuè zhě, shén qì yě. gù xuè zhī yǔ qì, yì míng tóng lèi yān. gù duó xuè zhě wú hàn, duó hàn zhě wú xuè. gù rén shēng yǒu liǎng sǐ, ér wú liǎng shēng.
Qi Bo replied: Camp and guard are the essence qi; blood is the spirit qi. Therefore blood and qi have different names but are one kind. Hence he who loses blood has no sweat, and he who loses sweat has no blood. Thus a man has two deaths and no two lives.
「神」營衛生會第16段見，義與本條相合，引全段為證。
歧伯對曰：風寒濕氣，客于外分肉之間，迫切而爲沫，沫得寒則聚，聚則排分肉而分裂也。分裂則痛，痛則神歸之，神歸之則𤍠，𤍠則痛解，痛解則厥，厥則他痺發，發則如是。
歧伯对曰：风寒湿气，客于外分肉之间，迫切而为沫，沫得寒则聚，聚则排分肉而分裂也。分裂则痛，痛则神归之，神归之则𤍠，𤍠则痛解，痛解则厥，厥则他痹发，发则如是。
Qí Bó duì yuē: fēng hán shī qì, kè yú wài fēn ròu zhī jiān, pò qiè ér wéi mò, mò dé hán zé jù, jù zé pái fēn ròu ér fēn liè yě. fēn liè zé tòng, tòng zé shén guī zhī, shén guī zhī zé rè, rè zé tòng jiě, tòng jiě zé jué, jué zé tā bì fā, fā zé rú shì.
Qibo replied: wind, cold and damp qi lodge in the interstices outside; pressed together they become foam, and the foam, meeting cold, congeals. Congealing, it pushes apart the flesh and splits it. The splitting is pain; pain draws the spirit to it; the spirit there generates heat; heat dissolves the pain; the pain dissolved, there is reversal; and reversal brings on another bi, which arises in just this way.
「神」周痺第12段見，義與本條相合，引全段為證。
平人則不然，胃滿則腸虚，腸滿則胃虚，更虚更滿，故氣得上下，五藏安定，血脉和利，精神乃居。故神者，水榖之精氣也。
平人则不然，胃满则肠虚，肠满则胃虚，更虚更满，故气得上下，五藏安定，血脉和利，精神乃居。故神者，水榖之精气也。
píng rén zé bù rán, wèi mǎn zé cháng xū, cháng mǎn zé wèi xū, gēng xū gēng mǎn, gù qì dé shàng xià, wǔ zàng ān dìng, xuè mài hé lì, jīng shén nǎi jū. gù shén zhě, shuǐ gǔ zhī jīng qì yě.
In the ordinary person it is not so: when the stomach is full the intestines are empty, and when the intestines are full the stomach is empty, emptying and filling in turn, so that qi may rise and descend, the five zang are at rest, blood and vessels are harmonious and free, and the spirit has where to dwell. Spirit, then, is the essence of water and grain.
「神」平人絶榖第7段見，義與本條相合，引全段為證。
凡此諸脹者，其道在一。明知逆順，鍼數不失，寫虚補實，神去其室，致邪失正，真不可定，麤之所敗，謂之夭命。補虚寫實，神歸其室，久塞其空，謂之良工。
凡此诸胀者，其道在一。明知逆顺，针数不失，写虚补实，神去其室，致邪失正，真不可定，麤之所败，谓之夭命。补虚写实，神归其室，久塞其空，谓之良工。
fán cǐ zhū zhàng zhě, qí dào zài yī. míng zhī nì shùn, zhēn shù bù shī, xiè xū bǔ shí, shén qù qí shì, zhì xié shī zhèng, zhēn bù kě dìng, cū zhī suǒ bài, wèi zhī yāo mìng. bǔ xū xiè shí, shén guī qí shì, jiǔ sāi qí kōng, wèi zhī liáng gōng.
For all these distensions the way is one. Know following and opposing and the measure of needling is not lost; drain the deficient and supplement the full, and the spirit leaves its chamber, evil is invited and right qi lost, true qi cannot settle — this is the ruin wrought by the coarse, and it is called a shortened life. Supplement the deficient and drain the full, and the spirit returns to its chamber; long stop its openings and it is called a good craftsman.
「神」脹論第27段見，義與本條相合，引全段為證。
歧伯曰：要乎哉問道！昭乎其如日醒，窘乎其如夜暝，能被而服之，神與俱成，畢將服之，神自得之。生神之理，可著于竹帛，不可傳于子孫。
歧伯曰：要乎哉问道！昭乎其如日醒，窘乎其如夜暝，能被而服之，神与俱成，毕将服之，神自得之。生神之理，可著于竹帛，不可传于子孙。
Qí Bó yuē: yào hū zāi wèn dào! zhāo hū qí rú rì xǐng, jiǒng hū qí rú yè míng, néng bèi ér fú zhī, shén yǔ jù chéng, bì jiāng fú zhī, shén zì dé zhī. shēng shén zhī lǐ, kě zhuó yú zhú bó, bù kě chuán yú zǐ sūn.
Qi Bo said: How urgent is the question of the Way! Bright it is, like waking in the day; dim it is, like closing the eyes at night. If one can receive it and put it on, the spirit completes itself with it. If one puts it on wholly, the spirit obtains it of itself. The principle by which spirit is generated can be written on bamboo and silk, but it cannot be transmitted to sons and grandsons.
「神」病傳第4段見，義與本條相合，引全段為證。
黃帝曰：夫約方者，猶約囊也。囊滿而弗約，則輸泄；方成弗約，則神與弗俱。
黄帝曰：夫约方者，犹约囊也。囊满而弗约，则输泄；方成弗约，则神与弗俱。
Huáng Dì yuē: fū yuē fāng zhě, yóu yuē náng yě. náng mǎn ér fú yuē, zé shū xiè; fāng chéng fú yuē, zé shén yǔ fú jù.
The Emperor said: Binding the method is like binding a bag. If the bag is full and not bound, it leaks; if the method is complete and not bound, the spirit is not with it.
「神」禁服第7段見，義與本條相合，引全段為證。
五色各見其部，察其浮沉，以知淺深；察其澤夭，以觀成敗；察其散搏，以知遠近。視色上下，以知病處。積神于心，以知徃今。故相氣不微，不知是非，屬意勿去，乃知新故。色明不麤，沉大爲甚，不明不澤，其病不甚。
五色各见其部，察其浮沉，以知浅深；察其泽夭，以观成败；察其散搏，以知远近。视色上下，以知病处。积神于心，以知往今。故相气不微，不知是非，属意勿去，乃知新故。色明不麤，沉大为甚，不明不泽，其病不甚。
wǔ sè gè xiàn qí bù, chá qí fú chén, yǐ zhī qiǎn shēn; chá qí zé yāo, yǐ guān chéng bài; chá qí sàn bó, yǐ zhī yuǎn jìn. shì sè shàng xià, yǐ zhī bìng chù. jī shén yú xīn, yǐ zhī wǎng jīn. gù xiàng qì bù wēi, bù zhī shì fēi, zhǔ yì wù qù, nǎi zhī xīn gù. sè míng bù cū, chén dà wéi shèn, bù míng bù zé, qí bìng bù shèn.
The five colours each appear in their region. Examine their floating and sinking to know shallow and deep; examine their moisture and withering to see success and failure; examine their scattering and gathering to know far and near. Look at the colour above and below to know the seat of illness. Gather the spirit in the heart to know past and present. Therefore, if one reads the qi without subtlety, one does not know right from wrong; fix the attention and do not let it go, and then one knows the new and the old. When the colour is bright but not coarse, deep and large is severe; when it is neither bright nor moist, the illness is not severe.
「神」五色第27段見，義與本條相合，引全段為證。
黃帝問于歧伯曰：余聞九鍼於夫子，而行之於百姓，百姓之血氣各不同形，或神動而氣先鍼行，或氣與鍼相逢，或鍼已出氣獨行，或數刺乃知，或發鍼而氣逆，或數刺病益劇。凡此六者，各不同形，願聞其方。
黄帝问于歧伯曰：余闻九针于夫子，而行之于百姓，百姓之血气各不同形，或神动而气先针行，或气与针相逢，或针已出气独行，或数刺乃知，或发针而气逆，或数刺病益剧。凡此六者，各不同形，愿闻其方。
Huáng Dì wèn yú Qí Bó yuē: yú wén jiǔ zhēn yú fū zǐ, ér xíng zhī yú bǎi xìng, bǎi xìng zhī xuè qì gè bù tóng xíng, huò shén dòng ér qì xiān zhēn xíng, huò qì yǔ zhēn xiāng féng, huò zhēn yǐ chū qì dú xíng, huò shuò cì nǎi zhī, huò fā zhēn ér qì nì, huò shuò cì bìng yì jù. fán cǐ liù zhě, gè bù tóng xíng, yuàn wén qí fāng.
The Yellow Emperor asked Qi Bo: I have heard the nine needles from you and put them into practice among the people. The blood and qi of the people are not of one form: in some the spirit stirs and the qi moves ahead of the needle; in some the qi meets the needle; in some the qi travels alone after the needle is out; in some several insertions are needed before there is any awareness; in some the qi reverses as the needle is withdrawn; and in some several insertions make the disease worse. These six are of different forms; I should like to hear the reasons.
「神」行鍼第1段見，義與本條相合，引全段為證。
少師答曰：咽喉者，水穀之道也。喉嚨者，氣之所以上下者也。會厭者，音聲之户也。口脣者，音聲之扇也。舌者，音聲之機也。懸雍垂者，音聲之關也。頏顙者，分氣之所泄也。横骨者，神氣所使，主發舌者也。
少师答曰：咽喉者，水谷之道也。喉咙者，气之所以上下者也。会厌者，音声之户也。口唇者，音声之扇也。舌者，音声之机也。悬雍垂者，音声之关也。颃颡者，分气之所泄也。横骨者，神气所使，主发舌者也。
shào shī dá yuē: yān hóu zhě, shuǐ gǔ zhī dào yě. hóu lóng zhě, qì zhī suǒ yǐ shàng xià zhě yě. huì yàn zhě, yīn shēng zhī hù yě. kǒu chún zhě, yīn shēng zhī shàn yě. shé zhě, yīn shēng zhī jī yě. xuán yōng chuí zhě, yīn shēng zhī guān yě. háng sǎng zhě, fēn qì zhī suǒ xiè yě. héng gǔ zhě, shén qì suǒ shǐ, zhǔ fā shé zhě yě.
Shao Shi answered: The throat is the road of water and grain. The windpipe is where qi goes up and down. The epiglottis is the door of the voice. The lips are the fan of the voice. The tongue is the trigger of the voice. The uvula is the bolt of the voice. The nasopharynx is where the divided qi leaks away. The hyoid bone is what the spirit qi employs, and it governs the raising of the tongue.
「神」憂恚無言第2段見，義與本條相合，引全段為證。
歧伯曰：少陰，心脉也。心者，五藏六府之大主也，精神之所舍也。其藏堅固，邪弗能容也。容之則心傷，心傷則神去，神去則死矣。故諸邪之在於心者，皆在於心之包絡。包絡者，心主之脉也，故獨無腧焉。
歧伯曰：少阴，心脉也。心者，五藏六府之大主也，精神之所舍也。其藏坚固，邪弗能容也。容之则心伤，心伤则神去，神去则死矣。故诸邪之在于心者，皆在于心之包络。包络者，心主之脉也，故独无腧焉。
Qí Bó yuē: shào yīn, xīn mài yě. xīn zhě, wǔ zàng liù fǔ zhī dà zhǔ yě, jīng shén zhī suǒ shè yě. qí zàng jiān gù, xié fú néng róng yě. róng zhī zé xīn shāng, xīn shāng zé shén qù, shén qù zé sǐ yǐ. gù zhū xié zhī zài yú xīn zhě, jiē zài yú xīn zhī bāo luò. bāo luò zhě, xīn zhǔ zhī mài yě, gù dú wú shù yān.
Qi Bo said: The lesser yin is the heart vessel. The heart is the great lord of the five viscera and six bowels, the dwelling of essence and spirit. Its viscus is firm and solid, so that evil cannot be received in it. If it were received the heart would be injured; injured, the spirit would leave; the spirit gone, death follows. Therefore all evil that is in the heart is in the pericardium. The pericardium is the vessel of the heart master, and so it alone has no transport point.
「神」邪客第19段見，義與本條相合，引全段為證。
故曰必知天忌，乃言鍼意，法於徃古，驗於來今，觀於窈冥，通於無窮，麤之所不見，良工之所貴，莫知其形，若神髣髴。
故曰必知天忌，乃言针意，法于往古，验于来今，观于窈冥，通于无穷，麤之所不见，良工之所贵，莫知其形，若神髣髴。
gù yuē bì zhī tiān jì, nǎi yán zhēn yì, fǎ yú wǎng gǔ, yàn yú lái jīn, guān yú yǎo míng, tōng yú wú qióng, cū zhī suǒ bù xiàn, liáng gōng zhī suǒ guì, mò zhī qí xíng, ruò shén fǎng fú.
Hence it is said: one must know heaven’s taboo before speaking of the needle’s intent; take law from antiquity, verify it in the present, observe the dark and obscure, penetrate the endless. What the coarse man does not see the good worker prizes — no one knows its form, as if a spirit were dimly there.
「神」官能第10段見，義與本條相合，引全段為證。
歧伯曰：妙乎哉問也！此刺之大約，鍼之極也，神明之類也。口説書卷，猶不能及也。請言發矇，耳尚疾於發矇也。
歧伯曰：妙乎哉问也！此刺之大约，针之极也，神明之类也。口说书卷，犹不能及也。请言发蒙，耳尚疾于发蒙也。
Qí Bó yuē: miào hū zāi wèn yě! cǐ cì zhī dà yuē, zhēn zhī jí yě, shén míng zhī lèi yě. kǒu shuō shū juǎn, yóu bù néng jí yě. qǐng yán fā méng, ěr shàng jí yú fā méng yě.
Qi Bo said: How excellent the question! This is the great summary of needling, the very limit of the art, a thing of the spirit and clarity; speech and written scrolls cannot reach it. Let me speak of opening the blind: it is faster than opening a blind.
「神」刺節真邪第10段見，義與本條相合，引全段為證。
五藏，心藏神，肺藏魄，肝藏魂，脾藏意，腎藏精志也。
五藏，心藏神，肺藏魄，肝藏魂，脾藏意，肾藏精志也。
wǔ zàng, xīn cáng shén, fèi zàng pò, gān zàng hún, pí zàng yì, shèn cáng jīng zhì yě.
The five viscera: the heart stores the spirit, the lung the animal soul, the liver the ethereal soul, the spleen the intent, the kidney essence and will.
「神」九鍼論第29段見，義與本條相合，引全段為證。
目者，五藏六府之精也，營衛魂魄之所常營也，神氣之所生也。故神勞則魂魄散，志意亂。是故瞳子黑眼法於陰，白眼赤脉法於陽也，故陰陽合傳而精明也。目者，心使也；心者，神之舍也。故神精亂而不轉，卒然見非常處，精神魂魄散不相得，故曰惑也。
目者，五藏六府之精也，营卫魂魄之所常营也，神气之所生也。故神劳则魂魄散，志意乱。是故瞳子黑眼法于阴，白眼赤脉法于阳也，故阴阳合传而精明也。目者，心使也；心者，神之舍也。故神精乱而不转，卒然见非常处，精神魂魄散不相得，故曰惑也。
mù zhě, wǔ zàng liù fǔ zhī jīng yě, yíng wèi hún pò zhī suǒ cháng yíng yě, shén qì zhī suǒ shēng yě. gù shén láo zé hún pò sàn, zhì yì luàn. shì gù tóng zǐ hēi yǎn fǎ yú yīn, bái yǎn chì mài fǎ yú yáng yě, gù yīn yáng hé chuán ér jīng míng yě. mù zhě, xīn shǐ yě; xīn zhě, shén zhī shè yě. gù shén jīng luàn ér bù zhuǎn, cù rán jiàn fēi cháng chù, jīng shén hún pò sàn bù xiāng dé, gù yuē huò yě.
The eye is the essence of the five viscera and six bowels, the place where guarding and nutritive, animal soul and ethereal soul constantly operate, where spirit qi is born. Hence when the spirit is strained the souls scatter and the will is disordered. Therefore pupil and black of eye take law from yin, white and red vessels from yang, and yin and yang joined in transmission make the brightness. The eye is the heart’s envoy, and the heart is the spirit’s dwelling. Hence when spirit and essence are disordered and do not turn, and one suddenly sees what is not ordinary, spirit, essence and souls scatter and do not attain each other — this is called bewilderment.
「神」大惑論第4段見，義與本條相合，引全段為證。