1
黄帝問曰：余聞九鍼於夫子，衆多博大，不可勝數。余願聞要道，以屬子孫，傳之後世，著之骨髓，藏之肝肺，歃血而受，不敢妄泄，令合天道，必有終始。上應天光，星辰歷紀，下副四時五行。貴賤更互，冬陰夏陽，以人應之，奈何？願聞其方。
黄帝问曰：余闻九针于夫子，众多博大，不可胜数。余愿闻要道，以属子孙，传之后世，著之骨髓，藏之肝肺，歃血而受，不敢妄泄，令合天道，必有终始。上应天光，星辰历纪，下副四时五行。贵贱更互，冬阴夏阳，以人应之，奈何？愿闻其方。
Huáng dì wèn yuē: yú wén jiǔ zhēn yú fū zǐ, zhòng duō bó dà, bù kě shèng shǔ. Yú yuàn wén yào dào, yǐ zhǔ zǐ sūn, chuán zhī hòu shì, zhù zhī gǔ suǐ, cáng zhī gān fèi, shà xuè ér shòu, bù gǎn wàng xiè, lìng hé tiān dào, bì yǒu zhōng shǐ. Shàng yìng tiān guāng, xīng chén lì jì, xià fù sì shí wǔ xíng. Guì jiàn gēng hù, dōng yīn xià yáng, yǐ rén yìng zhī, nài hé? Yuàn wén qí fāng.
黄帝问道：我听夫子讲九针，内容广博宏大，多得数不过来。我只想听那根本的道，好托付给子孙、传到后世，刻在骨髓里、藏在肝肺中，歃血盟誓领受而不敢随便泄露；使它合于天道，有头有尾：上应天上的日月星辰与历度，下配四时五行，贵贱交替、冬阴夏阳——人怎样与之相应呢？我想听听其中的方法。
The Yellow Emperor asks: I have heard the nine needles from you, Master — vast and broad, more than can be counted. What I wish to hear is the essential way, so that I may entrust it to sons and grandsons and hand it on to later generations, inscribe it in bone and marrow, store it in liver and lung, and receive it over smeared blood, never daring to leak it out rashly — let it accord with the way of heaven and have both an ending and a beginning. Above it answers to the light of heaven and to the ordered courses of the stars; below it is paired with the four seasons and the five phases. Noble and base alternate, winter is yin and summer yang — how does the human answer to all this? I wish to hear the method.
2
歧伯對曰：妙乎哉問也！此天地之至數。
歧伯对曰：妙乎哉问也！此天地之至数。
Qí bó duì yuē: miào hū zāi wèn yě! Cǐ tiān dì zhī zhì shù.
歧伯回答说：您问得精深啊！这正是天地间最根本的数理。
Qibo answers: How subtle this question is! This is the ultimate numbering of heaven and earth.
3
帝曰：願聞天地之至數，合於人形血氣，通決死生，爲之奈何？
帝曰：愿闻天地之至数，合于人形血气，通决死生，为之奈何？
Dì yuē: yuàn wén tiān dì zhī zhì shù, hé yú rén xíng xuè qì, tōng jué sǐ shēng, wéi zhī nài hé?
黄帝说：我想听听天地最根本的数理，它怎样与人的形体血气相合，又怎样贯通地决断死生，该怎么做？
“I wish to hear how the ultimate numbering of heaven and earth joins to the human form and to blood and qi, and how it settles life and death throughout. How is it done?”
4
歧伯曰：天地之至數，始於一，終於九焉。一者天，二者地，三者人，因而三之。三三者九，以應九野。故人有三部，部有三候，以決死生，以處百病，以調虚實，而除邪疾。
歧伯曰：天地之至数，始于一，终于九焉。一者天，二者地，三者人，因而三之。三三者九，以应九野。故人有三部，部有三候，以决死生，以处百病，以调虚实，而除邪疾。
Qí bó yuē: tiān dì zhī zhì shù, shǐ yú yī, zhōng yú jiǔ yān. Yī zhě tiān, èr zhě dì, sān zhě rén, yīn ér sān zhī. Sān sān zhě jiǔ, yǐ yìng jiǔ yě. Gù rén yǒu sān bù, bù yǒu sān hòu, yǐ jué sǐ shēng, yǐ chǔ bǎi bìng, yǐ tiáo xū shí, ér chú xié jí.
歧伯说：天地最根本的数，从一开始，到九为止。一是天，二是地，三是人，由此而三倍之。三三得九，以应合九野。所以人身有上中下三部，每部各有三候，用它来决断死生、处治百病、调治虚实、祛除邪疾。
Qibo says: the ultimate numbering of heaven and earth begins at one and ends at nine. One is heaven, two is earth, three is the human — triple it accordingly. Three times three is nine, to answer to the nine regions. Therefore the human has three sectors, and each sector has three probes: with these one decides life and death, situates the hundred diseases, regulates emptiness and repletion, and removes the depredations of evil.
5
帝曰：何謂三部？
帝曰：何谓三部？
Dì yuē: hé wèi sān bù?
黄帝问：什么叫三部？
“What do you mean by the three sectors?”
6
歧伯曰：有下部，有中部，有上部，部各有三候，三候者，有天、有地、有人也，必指而導之，乃以爲真。
歧伯曰：有下部，有中部，有上部，部各有三候，三候者，有天、有地、有人也，必指而导之，乃以为真。
Qí bó yuē: yǒu xià bù, yǒu zhōng bù, yǒu shàng bù, bù gè yǒu sān hòu, sān hòu zhě, yǒu tiān, yǒu dì, yǒu rén yě, bì zhǐ ér dǎo zhī, nǎi yǐ wéi zhēn.
歧伯说：有下部、有中部、有上部，每部各有三候。所谓三候，就是天、地、人。必须经人指点引导，才能把它当作真法。
Qibo says: there is a lower sector, a middle sector and an upper sector; each sector has three probes, and the three probes are heaven, earth and the human. One must be shown them by pointing and guiding; only then is it taken as true.
7
上部天，兩額之動脉；上部地，兩頰之動脉；上部人，耳前之動脉。
上部天，两额之动脉；上部地，两颊之动脉；上部人，耳前之动脉。
Shàng bù tiān, liǎng é zhī dòng mài; shàng bù dì, liǎng jiá zhī dòng mài; shàng bù rén, ěr qián zhī dòng mài.
上部的天候，是两额处的动脉；上部的地候，是两颊处的动脉；上部的人候，是耳前的动脉。
In the upper sector, heaven is the moving vessel at the two temples; earth is the moving vessel at the two cheeks; the human is the moving vessel before the ear.
Zhōng bù tiān, shǒu tài yīn yě; zhōng bù dì, shǒu yáng míng yě; zhōng bù rén, shǒu shào yīn yě.
中部的天候是手太阴，地候是手阳明，人候是手少阴。
In the middle sector, heaven is the hand taiyin; earth is the hand yangming; the human is the hand shaoyin.
Xià bù tiān, zú jué yīn yě; xià bù dì, zú shào yīn yě; xià bù rén, zú tài yīn yě.
下部的天候是足厥阴，地候是足少阴，人候是足太阴。
In the lower sector, heaven is the foot jueyin; earth is the foot shaoyin; the human is the foot taiyin.
Gù xià bù zhī tiān yǐ hòu gān, dì yǐ hòu shèn, rén yǐ hòu pí wèi zhī qì.
所以下部的天候用以诊察肝，地候用以诊察肾，人候用以诊察脾胃之气。
Thus in the lower sector, heaven probes the liver, earth probes the kidney, and the human probes the qi of spleen and stomach.
Dì yuē: zhōng bù zhī hòu nài hé?
黄帝问：中部的诊候情况如何？
“How does the probing go in the middle sector?”
12
歧伯曰：亦有天，亦有地，亦有人。天以候肺，地以候胸中之氣，人以候心。
歧伯曰：亦有天，亦有地，亦有人。天以候肺，地以候胸中之气，人以候心。
Qí bó yuē: yì yǒu tiān, yì yǒu dì, yì yǒu rén. Tiān yǐ hòu fèi, dì yǐ hòu xiōng zhōng zhī qì, rén yǐ hòu xīn.
歧伯说：中部也分天、地、人。天候用以诊察肺，地候用以诊察胸中之气，人候用以诊察心。
Qibo says: it too has heaven, earth and human. Heaven probes the lung; earth probes the qi within the chest; the human probes the heart.
Dì yuē: shàng bù yǐ hé hòu zhī?
黄帝问：上部用什么来诊候？
“With what does one probe in the upper sector?”
14
歧伯曰：亦有天，亦有地，亦有人。天以候頭角之氣，地以候口齒之氣，人以候耳目之氣。
歧伯曰：亦有天，亦有地，亦有人。天以候头角之气，地以候口齿之气，人以候耳目之气。
Qí bó yuē: yì yǒu tiān, yì yǒu dì, yì yǒu rén. Tiān yǐ hòu tóu jiǎo zhī qì, dì yǐ hòu kǒu chǐ zhī qì, rén yǐ hòu ěr mù zhī qì.
歧伯说：上部也分天、地、人。天候用以诊察头角之气，地候用以诊察口齿之气，人候用以诊察耳目之气。
Qibo says: it too has heaven, earth and human. Heaven probes the qi of head and temples; earth probes the qi of mouth and teeth; the human probes the qi of ear and eye.
15
三部者，各有天，各有地，各有人，三而成天，三而成地，三而成人。三而三之，合則爲九，九分爲九野，九野爲九藏。
三部者，各有天，各有地，各有人，三而成天，三而成地，三而成人。三而三之，合则为九，九分为九野，九野为九藏。
Sān bù zhě, gè yǒu tiān, gè yǒu dì, gè yǒu rén, sān ér chéng tiān, sān ér chéng dì, sān ér chéng rén. Sān ér sān zhī, hé zé wéi jiǔ, jiǔ fēn wéi jiǔ yě, jiǔ yě wéi jiǔ zàng.
三部各有天、各有地、各有人；三候合而成天，三候合而成地，三候合而成人。三三相乘合为九，九又分而为九野，九野对应九藏。
The three sectors each have heaven, each have earth, each have human: three make heaven, three make earth, three make the human. Triple three and the sum is nine; nine divides into the nine regions; the nine regions are the nine storehouses.
16
故神藏五，形藏四，合爲九藏。五藏已敗，其色必夭，夭必死矣。
故神藏五，形藏四，合为九藏。五藏已败，其色必夭，夭必死矣。
Gù shén zàng wǔ, xíng zàng sì, hé wéi jiǔ zàng. Wǔ zàng yǐ bài, qí sè bì yāo, yāo bì sǐ yǐ.
所以藏神的有五个，藏形的有四个，合起来是九藏。五脏已经败坏，面色必然枯槁无泽；枯槁无泽就必死。
Thus the five that store spirit and the four that store form make nine storehouses. When the five viscera are already ruined, the complexion must be withered, and withered means death.
Dì yuē: yǐ hòu nài hé?
黄帝问：怎样施行这些诊候？
“How does one carry out the probing?”
18
歧伯曰：必先度其形之肥瘦，以調其氣之虚實，實則冩之，虚則補之。必先去其血脉，而後調之，無問其病，以平爲期。
歧伯曰：必先度其形之肥瘦，以调其气之虚实，实则写之，虚则补之。必先去其血脉，而后调之，无问其病，以平为期。
Qí bó yuē: bì xiān duó qí xíng zhī féi shòu, yǐ tiáo qí qì zhī xū shí, shí zé xiě zhī, xū zé bǔ zhī. Bì xiān qù qí xuè mài, ér hòu tiáo zhī, wú wèn qí bìng, yǐ píng wéi qī.
歧伯说：一定先度量形体的肥瘦，再来调治其气的虚实——实证就用泻法，虚证就用补法。必须先去除血脉中的瘀滞，然后再调治，不必拘泥于病名，以达到平复为准。
Qibo says: first measure the fatness or thinness of the form, and by that regulate the emptiness or repletion of the qi — if replete, drain it; if empty, supplement it. One must first clear the blood vessels and only then regulate. Do not inquire after the name of the disease; take balance as the term.
19
帝曰：决死生奈何？
帝曰：决死生奈何？
Dì yuē: jué sǐ shēng nài hé?
黄帝问：怎样决断死生？
“How does one decide life from death?”
20
歧伯曰：形盛脉細，少氣不足以息者危。形瘦脉大，胸中多氣者死。
歧伯曰：形盛脉细，少气不足以息者危。形瘦脉大，胸中多气者死。
Qí bó yuē: xíng shèng mài xì, shǎo qì bù zú yǐ xī zhě wēi. Xíng shòu mài dà, xiōng zhōng duō qì zhě sǐ.
歧伯说：形体壮盛而脉细，气少到不足以维持呼吸的，危险。形体消瘦而脉大，胸中气壅盛的，主死。
Qibo says: a full form with a thin pulse, whose scant qi does not suffice for breathing, is in danger. A wasted form with a large pulse and much qi in the chest is death.
Xíng qì xiāng dé zhě shēng, cēn wǔ bù tiáo zhě bìng. Sān bù jiǔ hòu jiē xiāng shī zhě sǐ.
形与气相称的生，形气参差错杂而不相协调的病。三部九候全都彼此相失的，主死。
Where form and qi are well matched, there is life; where they are jumbled and out of tune, disease. Where the three sectors and nine probes are all mutually lost, death.
22
上下左右之脉相應如參舂者病甚；上下左右相失不可數者死。中部之候雖獨調，與衆藏相失者死，中部之候相减者死。目内陷者死。
上下左右之脉相应如参舂者病甚；上下左右相失不可数者死。中部之候虽独调，与众藏相失者死，中部之候相减者死。目内陷者死。
Shàng xià zuǒ yòu zhī mài xiāng yìng rú cēn chōng zhě bìng shèn; shàng xià zuǒ yòu xiāng shī bù kě shǔ zhě sǐ. Zhōng bù zhī hòu suī dú tiáo, yǔ zhòng zàng xiāng shī zhě sǐ, zhōng bù zhī hòu xiāng jiǎn zhě sǐ. Mù nèi xiàn zhě sǐ.
上下左右的脉彼此相应，却像舂米那样参差起落的，病重；上下左右彼此相失、脉至不可计数的，主死。中部之候虽然单独调匀，却与众藏相失的，主死；中部之候彼此减弱的，主死。眼珠内陷的，主死。
When the pulses of upper, lower, left and right answer one another like the uneven beat of a pestle, the disease is severe; when they are mutually lost past counting, death. Though the probes of the middle sector alone be in tune, if they are lost to the other viscera, death; if those middle probes decline against one another, death. Sunken eyes, death.
23
帝曰：何以知病之所在？
帝曰：何以知病之所在？
Dì yuē: hé yǐ zhī bìng zhī suǒ zài?
黄帝问：怎样知道病在何处？
“How does one know where the disease lies?”
24
歧伯曰：察九候，獨小者病，獨大者病，獨疾者病，獨遟者病，獨熱者病，獨寒者病，獨陷下者病。
歧伯曰：察九候，独小者病，独大者病，独疾者病，独迟者病，独热者病，独寒者病，独陷下者病。
Qí bó yuē: chá jiǔ hòu, dú xiǎo zhě bìng, dú dà zhě bìng, dú jí zhě bìng, dú chí zhě bìng, dú rè zhě bìng, dú hán zhě bìng, dú xiàn xià zhě bìng.
歧伯说：审察九候，其中单独见小的病，单独见大的病，单独见疾的病，单独见迟的病，单独见热的病，单独见寒的病，单独沉陷不起的病。
Qibo says: examine the nine probes. Whichever is uniquely small is diseased; uniquely large, diseased; uniquely rapid, diseased; uniquely slow, diseased; uniquely hot, diseased; uniquely cold, diseased; uniquely sunk and fallen, diseased.
25
以左手足上，上去踝五寸按之，庶右手足當踝而彈之，其應過五寸以上蠕蠕然者，不病；其應疾中手渾渾然者，病；中手徐徐然者，病；其應上不能至五寸，彈之不應者，死；是以脱肉身不去者，死；中部乍疏乍數者，死。
以左手足上，上去踝五寸按之，庶右手足当踝而弹之，其应过五寸以上蠕蠕然者，不病；其应疾中手浑浑然者，病；中手徐徐然者，病；其应上不能至五寸，弹之不应者，死；是以脱肉身不去者，死；中部乍疏乍数者，死。
Yǐ zuǒ shǒu zú shàng, shàng qù huái wǔ cùn àn zhī, shù yòu shǒu zú dāng huái ér tán zhī, qí yìng guò wǔ cùn yǐ shàng rú rú rán zhě, bù bìng; qí yìng jí zhòng shǒu hún hún rán zhě, bìng; zhòng shǒu xú xú rán zhě, bìng; qí yìng shàng bù néng zhì wǔ cùn, tán zhī bù yìng zhě, sǐ; shì yǐ tuō ròu shēn bù qù zhě, sǐ; zhōng bù zhà shū zhà shuò zhě, sǐ.
用左手按在病人足踝上方五寸处，再用右手对着足踝弹击。其感应上达五寸以上、蠕蠕和缓而动的，不病；感应急迫、应手浑浊粗大的，病；应手徐缓无力的，也病；感应不能上达五寸、弹之毫无反应的，主死；因此肌肉脱削而身体不能行动的，主死；中部之脉忽疏忽数的，主死。
With the left hand on the upper part of the leg, press five cun above the ankle; then at the other leg, level with the ankle, flick it. If the response travels more than five cun upward, worming gently, there is no disease. If the response is hurried and strikes the hand turbidly, disease; if it strikes the hand sluggishly, disease. If the response cannot rise to five cun and there is no answer to the flick, death. Hence one who has lost flesh and cannot move the body, death; one whose middle sector is now scattered, now rapid, death.
Qí mài dài ér gōu zhě, bìng zài luò mài.
脉来有歇止而兼见钩象的，病在络脉。
Where the pulse is intermittent and hooked, the disease is in the network vessels.
27
九候之相應也，上下若一，不得相失。一候後則病，二候後則病甚，三候後則病危。所謂後者，應不俱也。
九候之相应也，上下若一，不得相失。一候后则病，二候后则病甚，三候后则病危。所谓后者，应不俱也。
Jiǔ hòu zhī xiāng yìng yě, shàng xià ruò yī, bù dé xiāng shī. Yī hòu hòu zé bìng, èr hòu hòu zé bìng shèn, sān hòu hòu zé bìng wēi. Suǒ wèi hòu zhě, yìng bù jù yě.
九候的脉气彼此相应，上下如一，不能相失。有一候滞后的，病；有两候滞后的，病重；有三候滞后的，病危。所谓滞后，是指脉气不能同时相应。
The nine probes answer one another, above and below as one; they may not fall out of step. One probe lagging means disease; two lagging, severe disease; three lagging, critical disease. What “lagging” means is that the responses do not arrive together.
28
察其府藏，以知死生之期。必先知經脉，然後知病脉。真藏脉見者勝死。
察其府藏，以知死生之期。必先知经脉，然后知病脉。真藏脉见者胜死。
Chá qí fǔ zàng, yǐ zhī sǐ shēng zhī qī. Bì xiān zhī jīng mài, rán hòu zhī bìng mài. Zhēn zàng mài xiàn zhě shèng sǐ.
审察他的府与藏，就能预知死生的期限。必须先懂得正常的经脉，然后才能识别病脉。见到真藏脉的，死于其所不胜之时。
Examine the storehouses and the viscera to know the term of life and death. One must first know the pulses of the channels, and only then know the pulses of disease. Where a true visceral pulse appears, death comes at the quarter that conquers it.
Zú tài yáng qì jué zhě, qí zú bù kě qū shēn, sǐ bì dài yǎn.
足太阳经气竭绝的，两足不能屈伸，临死时必见两目上视，即戴眼。
When the qi of the foot taiyang is cut off, the feet cannot bend or stretch, and at death the eyes are sure to roll upward.
30
帝曰：冬陰夏陽，奈何？
帝曰：冬阴夏阳，奈何？
Dì yuē: dōng yīn xià yáng, nài hé?
黄帝问：冬属阴、夏属阳，这该怎么讲？
“Winter is yin and summer is yang — how does that apply?”
31
歧伯曰：九候之脉，皆沈細懸絶者爲陰，主冬，故以夜半死；盛躁喘數者爲陽，主夏，故以日中死。
歧伯曰：九候之脉，皆沉细悬绝者为阴，主冬，故以夜半死；盛躁喘数者为阳，主夏，故以日中死。
Qí bó yuē: jiǔ hòu zhī mài, jiē chén xì xuán jué zhě wéi yīn, zhǔ dōng, gù yǐ yè bàn sǐ; shèng zào chuǎn shuò zhě wéi yáng, zhǔ xià, gù yǐ rì zhōng sǐ.
歧伯说：九候之脉都沉细而悬绝不续的属阴，应冬，所以死于夜半；脉来盛大躁急、喘促而数的属阳，应夏，所以死于日中。
Qibo says: where the pulses of the nine probes are all sunken, thin and cut off — that is yin, and it governs winter — such a one dies at midnight. Where they are exuberant, agitated, panting and rapid — that is yang, and it governs summer — such a one dies at noon.
Shì gù hán rè bìng zhě, yǐ píng dàn sǐ. Rè zhōng jí rè bìng zhě, yǐ rì zhōng sǐ. Bìng fēng zhě, yǐ rì xī sǐ. Bìng shuǐ zhě, yǐ yè bàn sǐ. Qí mài zhà shū zhà shuò, zhà chí zhà jí zhě, rì chéng sì jì sǐ.
所以患寒热病的，死于平旦；患热中及热病的，死于日中；患风病的，死于日夕；患水病的，死于夜半。脉忽疏忽数、忽迟忽疾的，死于日辰乘四季之时，即辰戌丑未。
Thus cold-heat disease kills at daybreak; internal heat and heat disease kill at noon; wind disease kills at sunset; water disease kills at midnight. One whose pulse is now scattered, now rapid, now slow, now hurried dies on a day that mounts the four quarters of the year.
33
形肉已脱，九候雖調，猶死，七診雖見，九候皆從者，不死。所言不死者，風氣之病，及經月之病，似七診之病而非也，故言不死。若有七診之病，其脉候亦敗者，死矣。必發噦噫。
形肉已脱，九候虽调，犹死，七诊虽见，九候皆从者，不死。所言不死者，风气之病，及经月之病，似七诊之病而非也，故言不死。若有七诊之病，其脉候亦败者，死矣。必发哕噫。
Xíng ròu yǐ tuō, jiǔ hòu suī tiáo, yóu sǐ, qī zhěn suī xiàn, jiǔ hòu jiē cóng zhě, bù sǐ. Suǒ yán bù sǐ zhě, fēng qì zhī bìng, jí jīng yuè zhī bìng, sì qī zhěn zhī bìng ér fēi yě, gù yán bù sǐ. Ruò yǒu qī zhěn zhī bìng, qí mài hòu yì bài zhě, sǐ yǐ. Bì fā yuě ài.
形体肌肉已经脱削的，即使九候调匀，仍然主死；虽有七诊之脉出现，但九候都相从相应的，不死。所说的不死，是指风气之病和月经之病，它们看似七诊之病而其实不是，所以说不死。如果确有七诊之病，脉候也都败坏的，主死，死前必发干呕与嗳气。
Once the flesh of the form is gone, death follows even if the nine probes are in harmony. Though the seven signs appear, if all nine probes follow along, there is no death. What is called “no death” is wind-qi disease and monthly disease: they resemble the disease of the seven signs but are not it, hence they are said not to kill. If there truly is disease of the seven signs and the pulse-probes too are ruined, it is death — and hiccup and belching are sure to break out.
34
必審問其所始病，與今之所方病，而後各切循其脉，視其經絡浮沈，以上下逆從循之。
必审问其所始病，与今之所方病，而后各切循其脉，视其经络浮沉，以上下逆从循之。
Bì shěn wèn qí suǒ shǐ bìng, yǔ jīn zhī suǒ fāng bìng, ér hòu gè qiè xún qí mài, shì qí jīng luò fú chén, yǐ shàng xià nì cóng xún zhī.
必须详细询问他当初起的是什么病、现在正发作的是什么病，然后分别切按循按其脉，观察经络的浮沉，再按上下、逆从的顺序循推。
One must ask carefully about the disease as it began and about what is presently afflicting, and only then feel and follow each pulse, watching whether channels and networks are floating or sunken, and tracing them by upward and downward, by counterflow and compliance.
35
其脉疾者不病。其脉遲者病，脉不往來者死。皮膚著者死。
其脉疾者不病。其脉迟者病，脉不往来者死。皮肤著者死。
Qí mài jí zhě bù bìng. Qí mài chí zhě bìng, mài bù wǎng lái zhě sǐ. Pí fū zhuó zhě sǐ.
脉来疾快的，不病；脉来迟慢的，病；脉气不相往来的，主死；皮肤枯着贴骨的，主死。
A rapid pulse means no disease. A slow pulse means disease. A pulse that does not come and go is death. Skin that clings to the bone is death.
36
帝曰：其可治者奈何？
帝曰：其可治者奈何？
Dì yuē: qí kě zhì zhě nài hé?
黄帝问：那些可以治的，又该怎么治？
“And for those that can be treated — how does one treat them?”
Qí bó yuē: jīng bìng zhě, zhì qí jīng; sūn luò bìng zhě, zhì qí sūn luò xuè; xuè bìng shēn yǒu tòng zhě, zhì qí jīng luò.
歧伯说：病在经的，治其经；病在孙络的，治其孙络之血；血分受病而身体疼痛的，治其经络。
Qibo says: for disease of the channels, treat the channels. For disease of the grandchild networks, treat the blood of the grandchild networks. For blood disease with pain in the body, treat the channels and networks.
Qí bìng zhě zài qí xié, qí xié zhī mài, zé miù cì zhī. Liú shòu bù yí, jié ér cì zhī.
病在奇邪的，就针对奇邪所在的脉用缪刺法。病邪留滞、形体消瘦而不移动的，按节次施针。
Where the disease lies in stray evil, the vessels of stray evil are treated by contralateral needling. Where the evil lodges and the wasting does not shift, needle it by stages.
39
上實下虚，切而從之，索其結絡脉，刺出其血，以見通之。
上实下虚，切而从之，索其结络脉，刺出其血，以见通之。
Shàng shí xià xū, qiè ér cóng zhī, suǒ qí jié luò mài, cì chū qí xuè, yǐ xiàn tōng zhī.
上部实而下部虚的，切按而顺其势引导，找出结滞的络脉，刺出其血，使它通利。
For repletion above and emptiness below, feel along and follow it; seek out the knotted network vessel, let its blood by needling, and so make it visibly patent.
Tóng zǐ gāo zhě, tài yáng bù zú; dài yǎn zhě, tài yáng yǐ jué. Cǐ jué sǐ shēng zhī yào, bù kě bù chá yě. Shǒu zhǐ jí shǒu wài huái shàng wǔ zhǐ liú zhēn.
瞳子上视的，是太阳经气不足；两目上视的，是太阳经气已经竭绝。这是决断死生的要领，不可不明察。手指处及手外踝上方五指处，可以留针。
A pupil raised upward means the taiyang is insufficient; rolled-up eyes mean the taiyang is already cut off. This is the key to deciding life and death — it cannot go unexamined. At the fingers, and five finger-widths above the outer ankle of the hand, retain the needle.