1
黃帝問于伯高曰：夫邪氣之客人也，或令人目不瞑，不臥出者，何氣使然？
黄帝问于伯高曰：夫邪气之客人也，或令人目不瞑，不卧出者，何气使然？ Huáng Dì wèn yú Bó Gāo yuē: fū xié qì zhī kè rén yě, huò lìng rén mù bù míng, bù wò chū zhě, hé qì shǐ rán?
黄帝问伯高说：邪气侵犯人体，有时使人眼睛不能闭合、不能安卧，这是什么气造成的？
The Yellow Emperor asked Bo Gao: When evil qi lodges in a person it sometimes keeps the eyes from closing so that he cannot lie down — what qi brings this about?
Bó Gāo yuē: wǔ gǔ rù yú wèi yě, qí zāo pò, jīn yè, zōng qì, fēn wéi sān suì, gù zōng qì jī yú xiōng zhōng, chū yú hóu lóng, yǐ guàn xīn mài, ér xíng hū xī yān. yíng qì zhě, mì qí jīn yè, zhù zhī yú mài, huà yǐ wéi xuè, yǐ róng sì mò, nèi zhù wǔ zàng liù fǔ, yǐ yīng kè shù yān.
伯高说：五谷进入胃中，糟粕、津液、宗气分成三条道路。宗气积聚在胸中，上出喉咙，贯通心脉，推动呼吸。营气分泌津液，注入脉中化为血，外荣四肢，内注五藏六府，与刻漏的度数相应。
Bo Gao said: When the five grains enter the stomach, the dregs, the fluids and the ancestral qi divide into three channels. The ancestral qi gathers in the chest, issues from the throat, runs through the heart vessel and drives respiration. The nutritive qi secretes its fluids, pours them into the vessels and transforms them into blood, so that it gladdens the four extremities and inwardly infuses the five viscera and six bowels, matching the marks of the clepsydra.
3
衛氣者，出其悍氣之慓疾，而先行於四末分肉皮膚之間而不休者也。晝日行於陽，夜行於陰，常從足少陰之分間，行於五藏六府。
卫气者，出其悍气之慓疾，而先行于四末分肉皮肤之间而不休者也。昼日行于阳，夜行于阴，常从足少阴之分间，行于五藏六府。 wèi qì zhě, chū qí hàn qì zhī piào jí, ér xiān xíng yú sì mò fēn ròu pí fū zhī jiān ér bù xiū zhě yě. zhòu rì xíng yú yáng, yè xíng yú yīn, cháng cóng zú shào yīn zhī fèn jiān, xíng yú wǔ zàng liù fǔ.
卫气出于水谷的悍气，滑利迅疾，先运行于四肢、分肉、皮肤之间而不休息。白天行于阳分，夜间行于阴分，常从足少阴的分间进入五藏六府。
The guarding qi sends out its fierce, swift qi and runs first through the four extremities, the flesh and the skin without rest. By day it moves in the yang, by night in the yin, always passing from the interstices of the foot lesser yin into the five viscera and six bowels.
jīn jué qì kè yú wǔ zàng liù fǔ, zé wèi qì dú wèi qí wài, xíng yú yáng, bù dé rù yú yīn. xíng yú yáng zé yáng qì shèng, yáng qì shèng zé yáng qiāo xiàn, bù dé rù yú yīn, yīn xū gù mù bù míng.
如今厥气客于五藏六府，卫气只能护卫体表，行于阳分而不能入于阴分。行于阳则阳气盛，阳气盛则阳蹻脉气陷，不能入阴，阴虚，所以眼睛不能闭合。
Now when reverting qi lodges in the five viscera and six bowels, the guarding qi can only guard the outside; it moves in the yang and cannot enter the yin. Moving in the yang makes the yang qi full; when the yang qi is full the yang heel vessel sinks; it cannot enter the yin, and the yin is empty — hence the eyes do not close.
5
黃帝曰：善。治之奈何？
黄帝曰：善。治之奈何？
Huáng Dì yuē: shàn. zhì zhī nài hé?
黄帝说：好。怎样治疗？
The Emperor said: Good. How is it treated?
6
伯高曰：補其不足，寫其有餘，調其虚實，以通其道，而去其邪。飲以半夏湯一劑，陰陽已通，其臥立至。
伯高曰：补其不足，写其有余，调其虚实，以通其道，而去其邪。饮以半夏汤一剂，阴阳已通，其卧立至。 Bó Gāo yuē: bǔ qí bù zú, xiè qí yǒu yú, tiáo qí xū shí, yǐ tōng qí dào, ér qù qí xié. yǐn yǐ bàn xià tāng yī jì, yīn yáng yǐ tōng, qí wò lì zhì.
伯高说：补其不足，泻其有余，调其虚实，使道路通畅而除去邪气。饮一剂半夏汤，阴阳已通，安卧立刻到来。
Bo Gao said: Tonify what is insufficient, drain what is excessive, adjust the empty and the full, open its course and remove the evil. Give one dose of pinellia decoction; once yin and yang are open, sleep arrives at once.
7
黃帝曰：善。此所謂決瀆壅塞，經絡大通，陰陽和得者也。願聞其方。
黄帝曰：善。此所谓决渎壅塞，经络大通，阴阳和得者也。愿闻其方。 Huáng Dì yuē: shàn. cǐ suǒ wèi jué dú yōng sāi, jīng luò dà tōng, yīn yáng hé dé zhě yě. yuàn wén qí fāng.
黄帝说：好。这就是所谓决开壅塞的水道，使经络大通、阴阳调和。愿听其方。
The Emperor said: Good. This is what is called breaking open the blocked sluice, so that the vessels and network vessels are greatly opened and yin and yang are harmonised. I should like to hear the prescription.
8
伯高曰：其湯方以流水千里以外者八升，揚之萬遍，取其清五升煮之，炊以葦薪，火沸，置秫米一升，治半夏五合，徐炊，令竭爲一升半，去其滓，飲汁一小杯，日三稍益，以知爲度。故其病新發者，覆杯則卧，汗出則已矣。久者三飲而已也。
伯高曰：其汤方以流水千里以外者八升，扬之万遍，取其清五升煮之，炊以苇薪，火沸，置秫米一升，治半夏五合，徐炊，令竭为一升半，去其滓，饮汁一小杯，日三稍益，以知为度。故其病新发者，覆杯则卧，汗出则已矣。久者三饮而已也。 Bó Gāo yuē: qí tāng fāng yǐ liú shuǐ qiān lǐ yǐ wài zhě bā shēng, yáng zhī wàn biàn, qǔ qí qīng wǔ shēng zhǔ zhī, chuī yǐ wěi xīn, huǒ fèi, zhì shú mǐ yī shēng, zhì bàn xià wǔ hé, xú chuī, lìng jié wéi yī shēng bàn, qù qí zǐ, yǐn zhī yī xiǎo bēi, rì sān shāo yì, yǐ zhī wéi dù. gù qí bìng xīn fā zhě, fù bēi zé wò, hàn chū zé yǐ yǐ. jiǔ zhě sān yǐn ér yǐ yě.
伯高说：汤方用千里以外的流水八升，扬一万遍，取清澄的五升煮，用苇柴作燃料，水沸后放秫米一升、治半夏五合，慢火煎，熬到只剩一升半，去渣，每次饮汁一小杯，一日三次，逐渐加量，以见效为度。病新发的，放下杯子就能睡，出汗即愈；病久的，饮三次也就好了。
Bo Gao said: The prescription takes eight sheng of water from a stream a thousand li away, lifts it ten thousand times, takes five sheng of the clear part and boils it over a reed fire. When it boils, put in one sheng of glutinous millet and five ge of prepared pinellia; simmer slowly until reduced to one and a half sheng; remove the dregs and drink a small cup of the liquid three times a day, gradually increasing, taking awareness as the measure. If the illness is newly arisen, the cup is set down and he sleeps; when sweat comes he is finished. If it is of long standing, three drinks and it is done.
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黃帝問於伯高曰：願聞人之肢節，以應天地，奈何？
黄帝问于伯高曰：愿闻人之肢节，以应天地，奈何？
Huáng Dì wèn yú Bó Gāo yuē: yuàn wén rén zhī zhī jié, yǐ yīng tiān dì, nài hé?
黄帝问伯高说：愿听人的肢节怎样与天地相应。
The Emperor asked Bo Gao: I should like to hear how the joints and limbs of man correspond to heaven and earth.
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伯高答曰：天圓地方，人頭圓足方以應之。天有日月，人有兩目。地有九州，人有九竅。天有風雨，人有喜怒；天有雷電，人有音聲。天有四時，人有四肢；天有五音，人有五藏。天有六律，人有六府。天有冬夏，人有寒𤍠。
伯高答曰：天圆地方，人头圆足方以应之。天有日月，人有两目。地有九州，人有九窍。天有风雨，人有喜怒；天有雷电，人有音声。天有四时，人有四肢；天有五音，人有五藏。天有六律，人有六府。天有冬夏，人有寒𤍠。 Bó Gāo dá yuē: tiān yuán dì fāng, rén tóu yuán zú fāng yǐ yīng zhī. tiān yǒu rì yuè, rén yǒu liǎng mù. dì yǒu jiǔ zhōu, rén yǒu jiǔ qiào. tiān yǒu fēng yǔ, rén yǒu xǐ nù; tiān yǒu léi diàn, rén yǒu yīn shēng. tiān yǒu sì shí, rén yǒu sì zhī; tiān yǒu wǔ yīn, rén yǒu wǔ zàng. tiān yǒu liù lǜ, rén yǒu liù fǔ. tiān yǒu dōng xià, rén yǒu hán rè.
伯高回答说：天圆地方，人的头圆足方与之相应。天有日月，人有两目。地有九州，人有九窍。天有风雨，人有喜怒。天有雷电，人有声音。天有四时，人有四肢。天有五音，人有五藏。天有六律，人有六府。天有冬夏，人有寒热。
Bo Gao answered: Heaven is round and earth square; man’s head is round and his feet square to match. Heaven has sun and moon; man has two eyes. Earth has the nine provinces; man has nine orifices. Heaven has wind and rain; man has joy and anger. Heaven has thunder and lightning; man has voice and sound. Heaven has four seasons; man has four limbs. Heaven has five tones; man has five viscera. Heaven has six pipes; man has six bowels. Heaven has winter and summer; man has cold and heat.
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天有十日，人有手十指；辰有十二，人有足十指。莖垂以應之。女子不足二節，以抱人形。天有陰陽，人有夫妻。歲有三百六十五日，人有三百六十節。
天有十日，人有手十指；辰有十二，人有足十指。茎垂以应之。女子不足二节，以抱人形。天有阴阳，人有夫妻。岁有三百六十五日，人有三百六十节。 tiān yǒu shí rì, rén yǒu shǒu shí zhǐ; chén yǒu shí èr, rén yǒu zú shí zhǐ. jīng chuí yǐ yīng zhī. nǚ zǐ bù zú èr jié, yǐ bào rén xíng. tiān yǒu yīn yáng, rén yǒu fū qī. suì yǒu sān bǎi liù shí wǔ rì, rén yǒu sān bǎi liù shí jié.
天有十日，人有手十指。地支有十二，人有足十趾，加上阴茎与睾丸与之相应。女子少两节，用来孕育胎儿。天有阴阳，人有夫妻。一年三百六十五日，人有三百六十节。
Heaven has ten days; man has ten fingers. The earth has twelve branches; man has ten toes, with the penis and testes to match. A woman is short of two joints, that she may carry a human form. Heaven has yin and yang; man has husband and wife. The year has three hundred and sixty-five days; man has three hundred and sixty joints.
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地有高山，人有肩膝。地有深谷，人有腋膕。地有十二經水，人有十二經脉。地有泉脉，人有衛氣。地有草蓂，人有毫毛。天有晝夜，人有卧起。天有列星，人有牙齒。地有小山，人有小節。地有山石，人有高骨。地有林木，人有募筋。地有聚邑，人有㬷肉。歲有十二月，人有十二節。地有四時不生草，人有無子。此人與天地相應者也。
地有高山，人有肩膝。地有深谷，人有腋腘。地有十二经水，人有十二经脉。地有泉脉，人有卫气。地有草蓂，人有毫毛。天有昼夜，人有卧起。天有列星，人有牙齿。地有小山，人有小节。地有山石，人有高骨。地有林木，人有募筋。地有聚邑，人有㬷肉。岁有十二月，人有十二节。地有四时不生草，人有无子。此人与天地相应者也。 dì yǒu gāo shān, rén yǒu jiān xī. dì yǒu shēn gǔ, rén yǒu yè guó. dì yǒu shí èr jīng shuǐ, rén yǒu shí èr jīng mài. dì yǒu quán mài, rén yǒu wèi qì. dì yǒu cǎo míng, rén yǒu háo máo. tiān yǒu zhòu yè, rén yǒu wò qǐ. tiān yǒu liè xīng, rén yǒu yá chǐ. dì yǒu xiǎo shān, rén yǒu xiǎo jié. dì yǒu shān shí, rén yǒu gāo gǔ. dì yǒu lín mù, rén yǒu mù jīn. dì yǒu jù yì, rén yǒu jùn ròu. suì yǒu shí èr yuè, rén yǒu shí èr jié. dì yǒu sì shí bù shēng cǎo, rén yǒu wú zǐ. cǐ rén yǔ tiān dì xiāng yīng zhě yě.
地有高山，人有肩膝。地有深谷，人有腋窝与膕窝。地有十二经水，人有十二经脉。地有泉脉，人有卫气。地有草蓂，人有毫毛。天有昼夜，人有卧起。天有列星，人有牙齿。地有小山，人有小节。地有山石，人有高骨。地有林木，人有募筋。地有聚邑，人有隆起的肌肉。一年有十二月，人有十二节。地有四时不生草，人有不生育的。这就是人与天地相应。
Earth has high mountains; man has shoulders and knees. Earth has deep valleys; man has armpits and the backs of the knees. Earth has twelve rivers; man has twelve vessels. Earth has springs; man has guarding qi. Earth has grasses; man has fine hairs. Heaven has day and night; man has waking and sleeping. Heaven has ranks of stars; man has teeth. Earth has small hills; man has small joints. Earth has rocks; man has high bones. Earth has forests; man has the sinews of the membrane. Earth has settlements; man has protruding flesh. The year has twelve months; man has twelve joints. Earth has a season when no grass grows; man has those who bear no children. This is how man corresponds to heaven and earth.
13
黃帝問于歧伯曰：余願聞持鍼之數，内鍼之理，縱舍之意，扞皮開腠理奈何？脉之屈折，出入之處，焉至而出，焉至而止，焉至而徐，焉至而疾，焉至而入，六府之輸於身者，余願盡聞少序别離之處，離而入陰，别而入陽，此何道而從行？願盡聞其方。
黄帝问于歧伯曰：余愿闻持针之数，内针之理，纵舍之意，捍皮开腠理奈何？脉之屈折，出入之处，焉至而出，焉至而止，焉至而徐，焉至而疾，焉至而入，六府之输于身者，余愿尽闻少序别离之处，离而入阴，别而入阳，此何道而从行？愿尽闻其方。 Huáng Dì wèn yú Qí Bó yuē: yú yuàn wén chí zhēn zhī shù, nèi zhēn zhī lǐ, zòng shè zhī yì, hàn pí kāi còu lǐ nài hé? mài zhī qū zhé, chū rù zhī chù, yān zhì ér chū, yān zhì ér zhǐ, yān zhì ér xú, yān zhì ér jí, yān zhì ér rù, liù fǔ zhī shū yú shēn zhě, yú yuàn jìn wén shǎo xù bié lí zhī chù, lí ér rù yīn, bié ér rù yáng, cǐ hé dào ér cóng xíng? yuàn jìn wén qí fāng.
黄帝问歧伯说：我希望听持针的度数、进针的道理、纵舍的含意，以及怎样张开皮肤、开发腠理。脉的屈折与出入之处，到哪里出，到哪里止，到哪里慢，到哪里快，到哪里入；六府在身的输注，我希望听尽它们先后分别之处，离而入阴，别而入阳，从哪条道路行走。愿听其详。
The Emperor asked Qi Bo: I wish to hear the number of holding the needle, the principle of inserting it, the meaning of letting go, and how to open the skin and spread the interstices. As for the bending and turning of the vessels, where they issue and where they stop, where they are slow and where fast, where they enter — and the six bowels’ transport in the body — I wish to hear it all: the places of their order and separation, where they part and enter the yin, where they separate and enter the yang. By what course do they travel? I wish to hear it all.
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歧伯曰：帝之所問，鍼道乖矣。
歧伯曰：帝之所问，针道乖矣。 Qí Bó yuē: dì zhī suǒ wèn, zhēn dào guāi yǐ.
歧伯说：帝所问的，正是针道分歧之所在。
Qi Bo said: What the Emperor asks is where the way of needling diverges.
Huáng Dì yuē: yuàn zú wén zhī.
黄帝说：愿听到最后。
The Emperor said: I wish to hear it to the end.
16
歧伯曰：手太陰之脉，出於大指之端，内屈，循白肉際，至本節之後大淵，留以澹，外屈，上於本節下，内屈，與陰諸絡會於魚際，數脉并注，其氣滑利，伏行壅骨之下，外屈，出於寸口而行，上至於肘内廉，入於大筋之下，内屈，上行臑陰，入腋下，内屈走肺。此順行逆數之屈折也。
歧伯曰：手太阴之脉，出于大指之端，内屈，循白肉际，至本节之后大渊，留以澹，外屈，上于本节下，内屈，与阴诸络会于鱼际，数脉并注，其气滑利，伏行壅骨之下，外屈，出于寸口而行，上至于肘内廉，入于大筋之下，内屈，上行臑阴，入腋下，内屈走肺。此顺行逆数之屈折也。 Qí Bó yuē: shǒu tài yīn zhī mài, chū yú dà zhǐ zhī duān, nèi qū, xún bái ròu jì, zhì běn jié zhī hòu dà yuān, liú yǐ dàn, wài qū, shàng yú běn jié xià, nèi qū, yǔ yīn zhū luò huì yú yú jì, shù mài bìng zhù, qí qì huá lì, fú xíng yōng gǔ zhī xià, wài qū, chū yú cùn kǒu ér xíng, shàng zhì yú zhǒu nèi lián, rù yú dà jīn zhī xià, nèi qū, shàng xíng nào yīn, rù yè xià, nèi qū zǒu fèi. cǐ shùn xíng nì shù zhī qū zhé yě.
歧伯说：手太阴的脉，出于大指之端，向内屈，沿白肉际到本节之后的大渊，留而濡润；向外屈，上于本节之下；向内屈，与阴络会于鱼际，数脉并注，其气滑利；伏行于壅骨之下，向外屈，出于寸口而行，上至肘内廉，入于大筋之下；向内屈，上行于臑的内侧，入腋下；向内屈而走肺。这是它顺行逆数的屈折。
Qi Bo said: The vessel of the hand greater yin issues at the tip of the great finger, turns inward and follows the border of the white flesh to Great Abyss behind the joint, where it lingers and moistens; turns outward and rises below the joint; turns inward and meets the yin network vessels at the Fish Border; several vessels pour in together and its qi is slippery and free; it runs hidden beneath the high bone, turns outward and comes out at the inch mouth, travels up to the inner side of the elbow, enters below the great sinew, turns inward, ascends the inner side of the upper arm, enters the armpit and, turning inward, runs to the lung. This is the bending and turning of its forward course and backward count.
17
心主之脉，出於中指之端，内屈，循中指内廉以上留於掌中，伏行兩骨之間，外屈，出兩筋之間，骨肉之際，其氣滑利，上二寸，外屈，出行兩筋之間，上至肘内廉，入於小筋之下，留兩骨之會，上入於胸中，内絡於心脉。
心主之脉，出于中指之端，内屈，循中指内廉以上留于掌中，伏行两骨之间，外屈，出两筋之间，骨肉之际，其气滑利，上二寸，外屈，出行两筋之间，上至肘内廉，入于小筋之下，留两骨之会，上入于胸中，内络于心脉。 xīn zhǔ zhī mài, chū yú zhōng zhǐ zhī duān, nèi qū, xún zhōng zhǐ nèi lián yǐ shàng liú yú zhǎng zhōng, fú xíng liǎng gǔ zhī jiān, wài qū, chū liǎng jīn zhī jiān, gǔ ròu zhī jì, qí qì huá lì, shàng èr cùn, wài qū, chū xíng liǎng jīn zhī jiān, shàng zhì zhǒu nèi lián, rù yú xiǎo jīn zhī xià, liú liǎng gǔ zhī huì, shàng rù yú xiōng zhōng, nèi luò yú xīn mài.
心主的脉，出于中指之端，向内屈，沿中指内廉上行，留在掌中；伏行于两骨之间；向外屈，出于两筋之间、骨肉之际，其气滑利；上二寸，向外屈，出行于两筋之间，上至肘内廉，入于小筋之下；留在两骨之会，上入胸中，内络于心脉。
The vessel of the heart master issues at the tip of the middle finger, turns inward and follows the inner side of the middle finger upward, lingering in the palm; runs hidden between the two bones; turns outward and emerges between the two sinews at the border of bone and flesh; its qi is slippery and free; two inches up it turns outward and comes out between the two sinews, reaches the inner side of the elbow, enters below the small sinew, lingers at the meeting of the two bones, ascends into the chest and inwardly networks with the heart vessel.
18
黃帝曰：手少陰之脉，獨無腧，何也？
黄帝曰：手少阴之脉，独无腧，何也？ Huáng Dì yuē: shǒu shào yīn zhī mài, dú wú shù, hé yě?
黄帝说：手少阴的脉独无腧穴，为什么？
The Emperor said: The vessel of the hand lesser yin alone has no transport point — why?
19
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.
歧伯说：少阴就是心脉。心是五藏六府的大主，是精神所居之处。心藏坚固，邪不能容。若有邪容留就会伤心，心伤则神去，神去就死了。所以凡邪在心，都在心包络。包络是心主的脉，因此独无腧穴。
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.
20
黃帝曰：少陰獨無腧者，不病乎？
黄帝曰：少阴独无腧者，不病乎？ Huáng Dì yuē: shào yīn dú wú shù zhě, bù bìng hū?
黄帝说：少阴独无腧穴，就不生病吗？
The Emperor said: If the lesser yin alone has no transport, does it not fall ill?
21
歧伯曰：其外經病而藏不病，故獨取其經於掌後鋭骨之端，其餘脉出入屈折，其行之徐疾，皆如手少陰心主之脉行也。故本腧者，皆因其氣之虚實疾徐以取之，是謂因衝而寫，因衰而補。如是者，邪氣得去，真氣堅固，是謂因天之序。
歧伯曰：其外经病而藏不病，故独取其经于掌后锐骨之端，其余脉出入屈折，其行之徐疾，皆如手少阴心主之脉行也。故本腧者，皆因其气之虚实疾徐以取之，是谓因冲而写，因衰而补。如是者，邪气得去，真气坚固，是谓因天之序。 Qí Bó yuē: qí wài jīng bìng ér zàng bù bìng, gù dú qǔ qí jīng yú zhǎng hòu ruì gǔ zhī duān, qí yú mài chū rù qū zhé, qí xíng zhī xú jí, jiē rú shǒu shào yīn xīn zhǔ zhī mài xíng yě. gù běn shù zhě, jiē yīn qí qì zhī xū shí jí xú yǐ qǔ zhī, shì wèi yīn chōng ér xiè, yīn shuāi ér bǔ. rú shì zhě, xié qì dé qù, zhēn qì jiān gù, shì wèi yīn tiān zhī xù.
歧伯说：是它的外经生病而藏不病，所以只取掌后锐骨之端的经穴。其余脉的出入屈折、运行的快慢，都与手少阴心主的脉相同。本腧的取法，都随其气的虚实疾徐，这叫因冲而泻、因衰而补。这样邪气能去，真气坚固，就叫因天之序。
Qi Bo said: Its outer vessel falls ill while the viscus does not, and so one takes its vessel alone at the tip of the sharp bone behind the palm. As for the rest — the vessel’s issuing and entering, bending and turning, its slow and fast movement — all follow the course of the hand lesser yin and heart master vessels. Therefore the root transport points are all taken according to whether the qi is empty or full, fast or slow: this is called draining when it rushes and tonifying when it declines. In this way evil qi is got rid of and true qi becomes firm; this is called following the order of heaven.
22
黃帝曰：持鍼縱舍奈何？
黄帝曰：持针纵舍奈何？ Huáng Dì yuē: chí zhēn zòng shè nài hé?
黄帝说：持针的纵舍是怎样的？
The Emperor said: What is meant by holding the needle and letting go?
23
歧伯曰：必先明知十二經脉之本末，皮膚之寒𤍠，脉之盛衰滑濇。其脉滑而盛者，病日進；虚而細者，久以持；大以濇者，爲痛痺；陰陽如一者，病難治。其本末尚𤍠者，病尚在；其𤍠以衰者，其病亦去矣。
歧伯曰：必先明知十二经脉之本末，皮肤之寒𤍠，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。其本末尚𤍠者，病尚在；其𤍠以衰者，其病亦去矣。 Qí Bó yuē: bì xiān míng zhī shí èr jīng mài zhī běn mò, pí fū zhī hán rè, mài zhī shèng shuāi huá sè. qí mài huá ér shèng zhě, bìng rì jìn; xū ér xì zhě, jiǔ yǐ chí; dà yǐ sè zhě, wéi tòng bì; yīn yáng rú yī zhě, bìng nán zhì. qí běn mò shàng rè zhě, bìng shàng zài; qí rè yǐ shuāi zhě, qí bìng yì qù yǐ.
歧伯说：必须先明白十二经脉的本末、皮肤的寒热、脉的盛衰滑涩。脉滑而盛的，病日进；虚而细的，拖延日久；大而涩的，是痛痹；阴阳如一的，病难治。本末还热的，病还在；热渐衰的，病也将去。
Qi Bo said: One must first know clearly the root and tip of the twelve vessels, the cold and heat of the skin, and whether the pulse is full or declining, slippery or rough. If the pulse is slippery and full, the illness advances daily; if empty and fine, it will last long; if large and rough, it is painful obstruction; if yin and yang are as one, the illness is hard to treat. If root and tip are still hot, the illness is still present; when the heat declines, the illness is leaving.
chí qí chǐ, chá qí ròu zhī jiān cuì, xiǎo dà, huá sè, hán wēn, zào shī, yīn shì mù zhī wǔ sè, yǐ zhī wǔ zàng, ér jué sǐ shēng. shì qí xuè mài, chá qí sè, yǐ zhī qí hán rè tòng bì.
持其尺部，察肌肉的坚脆、大小、滑涩、寒温、燥湿，再看目的五色，以知五藏而决死生。看其血脉，察其颜色，以知寒热痛痹。
Take the cubit and examine the flesh — firm or brittle, small or large, slippery or rough, cold or warm, dry or damp — then look at the five colours of the eye to know the five viscera and decide life and death. Look at the blood vessels and observe their colour to know cold, heat and painful obstruction.
25
黃帝曰：持鍼縱舍，余未得其意也。
黄帝曰：持针纵舍，余未得其意也。 Huáng Dì yuē: chí zhēn zòng shè, yú wèi dé qí yì yě.
黄帝说：持针纵舍，我还没有领会其意。
The Emperor said: Holding the needle and letting go — I have not yet grasped its meaning.
26
歧伯曰：持鍼之道，欲端以正，安以静，先知虚實，而行疾徐。左手執骨，右手循之，無與肉果。寫欲端以正，補必閉膚，輔鍼導氣，邪得淫泆，真氣得居。
歧伯曰：持针之道，欲端以正，安以静，先知虚实，而行疾徐。左手执骨，右手循之，无与肉果。写欲端以正，补必闭肤，辅针导气，邪得淫泆，真气得居。 Qí Bó yuē: chí zhēn zhī dào, yù duān yǐ zhèng, ān yǐ jìng, xiān zhī xū shí, ér xíng jí xú. zuǒ shǒu zhí gǔ, yòu shǒu xún zhī, wú yǔ ròu guǒ. xiè yù duān yǐ zhèng, bǔ bì bì fū, fǔ zhēn dǎo qì, xié dé yín yì, zhēn qì dé jū.
歧伯说：持针之道，要端正、安静，先知虚实，再行疾徐。左手执骨，右手循按，不要让针与肉裹住。泻要端正，补必闭合皮肤，辅针导气，使邪气得以流散，真气得以安居。
Qi Bo said: The way of holding the needle is to be upright and correct, calm and still, knowing emptiness and fullness beforehand and then moving fast or slow. The left hand holds the bone, the right hand follows it, not letting the flesh wrap the needle. In draining be upright and correct; in tonifying you must close the skin. Assist the needle and guide the qi, and the evil will flow away while true qi finds its place.
27
黃帝曰：扞皮開腠理，奈何？
黄帝曰：捍皮开腠理，奈何？ Huáng Dì yuē: hàn pí kāi còu lǐ, nài hé?
黄帝说：张开皮肤、开发腠理，怎样做？
The Emperor said: What is meant by opening the skin and spreading the interstices?
28
歧伯曰：因其分肉，左别其膚，微内而徐端之，適神不散，邪氣得去。
歧伯曰：因其分肉，左别其肤，微内而徐端之，适神不散，邪气得去。 Qí Bó yuē: yīn qí fēn ròu, zuǒ bié qí fū, wēi nèi ér xú duān zhī, shì shén bù sàn, xié qì dé qù.
歧伯说：顺着分肉之处，左手分开皮肤，轻轻进针而缓慢端正，使神气不散，邪气得去。
Qi Bo said: Follow the division of the flesh; with the left hand part the skin, insert slightly and slowly straighten it, so that the spirit is not scattered and the evil qi is got rid of.
29
黃帝問於歧伯曰：人有八虚，各何以𠉀？
黄帝问于歧伯曰：人有八虚，各何以𠉀？ Huáng Dì wèn yú Qí Bó yuē: rén yǒu bā xū, gè hé yǐ hòu?
黄帝问歧伯说：人有八虚，各怎样诊候？
The Emperor asked Qi Bo: Man has eight hollows — how is each of them examined?
Qí Bó dá yuē: yǐ hòu wǔ zàng.
歧伯回答说：用来诊候五藏。
Qi Bo answered: They are examined for the five viscera.
31
黃帝曰：𠉀之奈何？
黄帝曰：𠉀之奈何？
Huáng Dì yuē: hòu zhī nài hé?
黄帝说：怎样诊候？
The Emperor said: How are they examined?
32
歧伯曰：肺心有邪，其氣留於兩肘；肝有邪，其氣流于兩腋；脾有邪，其氣留于兩髀；腎有邪，其氣留于兩膕。
歧伯曰：肺心有邪，其气留于两肘；肝有邪，其气流于两腋；脾有邪，其气留于两髀；肾有邪，其气留于两腘。 Qí Bó yuē: fèi xīn yǒu xié, qí qì liú yú liǎng zhǒu; gān yǒu xié, qí qì liú yú liǎng yè; pí yǒu xié, qí qì liú yú liǎng bì; shèn yǒu xié, qí qì liú yú liǎng guó.
歧伯说：肺心有邪，其气留在两肘；肝有邪，其气流于两腋；脾有邪，其气留在两髀；肾有邪，其气留在两膕。
Qi Bo said: When lung and heart have evil, its qi stays at the two elbows; when the liver has evil, its qi flows to the two armpits; when the spleen has evil, its qi stays at the two thighs; when the kidney has evil, its qi stays at the two backs of the knees.
33
凡此八虚者，皆機關之室，真氣之所過，血絡之所遊，邪氣惡血，固不得住留，住留則傷筋絡，骨節，機關，不得屈伸，故痀攣也。
凡此八虚者，皆机关之室，真气之所过，血络之所游，邪气恶血，固不得住留，住留则伤筋络，骨节，机关，不得屈伸，故痀挛也。 fán cǐ bā xū zhě, jiē jī guān zhī shì, zhēn qì zhī suǒ guò, xuè luò zhī suǒ yóu, xié qì è xuè, gù bù dé zhù liú, zhù liú zé shāng jīn luò, gǔ jié, jī guān, bù dé qū shēn, gù gōu luán yě.
这八虚都是机关所在之室，真气所过、血络所游之处，邪气与恶血本来不能停留；一停留就伤筋络骨节机关，不能屈伸，所以成为拘挛。
All these eight hollows are chambers of the joints, where true qi passes and the blood network vessels roam. Evil qi and bad blood certainly may not stay there; if they stay they injure the sinew network, the bones and the joints, so that they cannot bend and stretch — hence hooking and contracture.