1
黃帝問于歧伯曰：余聞刺有五節，奈何？
黄帝问于歧伯曰：余闻刺有五节，奈何？ Huáng Dì wèn yú Qí Bó yuē: yú wén cì yǒu wǔ jié, nài hé?
黄帝问歧伯说：我听说刺有五节，是什么？
The Yellow Emperor asked Qi Bo: I have heard that needling has five joints — what are they?
Qí Bó yuē: gù yǒu wǔ jié: yī yuē zhèn āi, èr yuē fā méng, sān yuē qù zhǎo, sì yuē chè yī, wǔ yuē jiě huò.
歧伯说：本来就有五节：一叫振埃，二叫发曚，三叫去爪，四叫彻衣，五叫解惑。
Qi Bo said: There are five joints indeed: the first is shaking off the dust, the second opening the blind, the third removing the claw, the fourth piercing the garment, the fifth dissolving bewilderment.
3
黃帝曰：夫子言五節，余未知其意。
黄帝曰：夫子言五节，余未知其意。 Huáng Dì yuē: fū zǐ yán wǔ jié, yú wèi zhī qí yì.
黄帝说：先生说五节，我还不知道它的意思。
The Emperor said: The Master speaks of five joints, and I do not yet know their meaning.
4
歧伯曰：振埃者，刺外經，去陽病也。發矇者，刺府輸，去府病也。去爪者，刺關節肢絡也。徹衣者，盡刺諸陽之奇輸也。解惑者，盡知調陰陽，補寫有餘不足，相傾移也。
歧伯曰：振埃者，刺外经，去阳病也。发蒙者，刺府输，去府病也。去爪者，刺关节肢络也。彻衣者，尽刺诸阳之奇输也。解惑者，尽知调阴阳，补写有余不足，相倾移也。 Qí Bó yuē: zhèn āi zhě, cì wài jīng, qù yáng bìng yě. fā méng zhě, cì fǔ shū, qù fǔ bìng yě. qù zhǎo zhě, cì guān jié zhī luò yě. chè yī zhě, jìn cì zhū yáng zhī qí shū yě. jiě huò zhě, jìn zhī tiáo yīn yáng, bǔ xiè yǒu yú bù zú, xiāng qīng yí yě.
歧伯说：振埃是刺外经，去阳病；发矇是刺府输，去府病；去爪是刺关节肢络；彻衣是尽刺诸阳的奇输；解惑是尽知调阴阳、补泻有余不足，使虚实相互倾移。
Qi Bo said: Shaking off the dust is needling the outer channels to remove yang disease; opening the blind is needling the transport of the bowels to remove bowel disease; removing the claw is needling the joints and the network vessels of the limbs; piercing the garment is needling all the anomalous transports of the yang; dissolving bewilderment is knowing how to tune yin and yang and to tonify and drain excess and insufficiency, so that they lean from one to the other.
5
黃帝曰：刺節言振埃，夫子乃言刺外經，去陽病，余不知其所謂也，願卒聞之。
黄帝曰：刺节言振埃，夫子乃言刺外经，去阳病，余不知其所谓也，愿卒闻之。 Huáng Dì yuē: cì jié yán zhèn āi, fū zǐ nǎi yán cì wài jīng, qù yáng bìng, yú bù zhī qí suǒ wèi yě, yuàn zú wén zhī.
黄帝说：刺节讲振埃，先生说刺外经、去阳病，我不知道所指，愿听到最后。
The Emperor said: The needling joints speak of shaking off the dust, and the Master says it is needling the outer channels to remove yang disease; I do not know what is meant. I wish to hear it to the end.
6
歧伯曰：振埃者，陽氣大逆，上滿於胸中，憤瞋肩息，大氣逆上，喘喝坐伏，病惡埃煙，䭇不得息。請言振埃，尚疾於振埃。黃帝曰：善。取之何如？歧伯曰：取之天容。
歧伯曰：振埃者，阳气大逆，上满于胸中，愤瞋肩息，大气逆上，喘喝坐伏，病恶埃烟，䭇不得息。请言振埃，尚疾于振埃。黄帝曰：善。取之何如？歧伯曰：取之天容。 Qí Bó yuē: zhèn āi zhě, yáng qì dà nì, shàng mǎn yú xiōng zhōng, fèn chēn jiān xī, dà qì nì shàng, chuǎn hè zuò fú, bìng wù āi yān, yē bù dé xī. qǐng yán zhèn āi, shàng jí yú zhèn āi. Huáng Dì yuē: shàn. qǔ zhī hé rú? Qí Bó yuē: qǔ zhī tiān róng.
歧伯说：振埃，是阳气大逆，上满胸中，愤懑嗔怒、抬肩呼吸，大气逆上，喘喝而坐伏，怕烟尘，咽噎不能息。请说振埃，见效比振落尘埃还快。黄帝说：好。取哪里？歧伯说：取天容。
Qi Bo said: Shaking off the dust is when yang qi rebels greatly and fills the chest above, with angry resentment and shoulder-raised breathing, the great qi rebelling upward, panting and sitting bowed, the sick man hating dust and smoke, choked so that he cannot breathe. Let me speak of shaking off the dust: it is faster than shaking off dust. The Emperor said: Good. Where is it taken? Qi Bo said: At Tian Rong.
7
黃帝曰：其欬上氣，窮詘胸痛者，取之奈何？歧伯曰：取之廉泉。
黄帝曰：其欬上气，穷诎胸痛者，取之奈何？歧伯曰：取之廉泉。 Huáng Dì yuē: qí kài shàng qì, qióng qū xiōng tòng zhě, qǔ zhī nài hé? Qí Bó yuē: qǔ zhī lián quán.
黄帝说：咳嗽上气、胸中穷屈而痛的，取哪里？歧伯说：取廉泉。
The Emperor said: When cough and rising qi, with the chest drawn and painful, where is it taken? Qi Bo said: At Lian Quan.
8
黃帝曰：取之有數乎？歧伯曰：取天容者，無過一里；取廉泉者，血變而止。帝曰：善哉！
黄帝曰：取之有数乎？歧伯曰：取天容者，无过一里；取廉泉者，血变而止。帝曰：善哉！ Huáng Dì yuē: qǔ zhī yǒu shù hū? Qí Bó yuē: qǔ tiān róng zhě, wú guò yī lǐ; qǔ lián quán zhě, xuè biàn ér zhǐ. dì yuē: shàn zāi!
黄帝说：取穴有定数吗？歧伯说：取天容的，不过一里；取廉泉的，血变而止。帝说：好极了！
The Emperor said: Is there a set number for taking them? Qi Bo said: For Tian Rong, no more than one li; for Lian Quan, until the blood changes and then stop. The Emperor said: Excellent!
9
黃帝曰：刺節言發矇，余不得其意。夫發矇者，耳無所聞，目無所見，夫子乃言刺府輸，去府病，何輸使然？願聞其故。
黄帝曰：刺节言发蒙，余不得其意。夫发蒙者，耳无所闻，目无所见，夫子乃言刺府输，去府病，何输使然？愿闻其故。 Huáng Dì yuē: cì jié yán fā méng, yú bù dé qí yì. fū fā méng zhě, ěr wú suǒ wén, mù wú suǒ jiàn, fū zǐ nǎi yán cì fǔ shū, qù fǔ bìng, hé shū shǐ rán? yuàn wén qí gù.
黄帝说：刺节讲发矇，我不得其意。发矇是耳无所闻、目无所见，先生说刺府输、去府病，是哪一输使它这样？愿闻其故。
The Emperor said: The needling joints speak of opening the blind, and I do not get its meaning. Opening the blind is when the ear hears nothing and the eye sees nothing; the Master says it is needling the transport of the bowels to remove bowel disease. Which transport brings this about? I wish to hear the reason.
10
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.
歧伯说：问得妙啊！这是刺法的大要、针术的极致，属于神明之类，口说书卷也不能及。请说发矇，比解除蒙蔽还快。
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.
11
黃帝曰：善。願卒聞之。
黄帝曰：善。愿卒闻之。 Huáng Dì yuē: shàn. yuàn zú wén zhī.
黄帝说：好。愿听到最后。
The Emperor said: Good. I wish to hear it to the end.
12
歧伯曰：刺此者，必於日中，刺其聽宫，中其眸子，聲聞於耳，此其輸也。
歧伯曰：刺此者，必于日中，刺其听宫，中其眸子，声闻于耳，此其输也。
Qí Bó yuē: cì cǐ zhě, bì yú rì zhōng, cì qí tīng gōng, zhōng qí móu zǐ, shēng wén yú ěr, cǐ qí shū yě.
歧伯说：刺此必在日中，刺其听宫，中其眸子，使声音入于耳，这就是它的输。
Qi Bo said: To needle this, one must do it at midday, needling the palace of hearing and striking the pupil, so that the sound is heard in the ear. This is its transport.
13
黃帝曰：善。何謂聲聞於耳？歧伯曰：刺邪，以手堅按其兩鼻竅，而疾偃，其聲必應於鍼也。黃帝曰：善。此所謂弗見爲之，而無目視，見而取之，神明相得者也。
黄帝曰：善。何谓声闻于耳？歧伯曰：刺邪，以手坚按其两鼻窍，而疾偃，其声必应于针也。黄帝曰：善。此所谓弗见为之，而无目视，见而取之，神明相得者也。 Huáng Dì yuē: shàn. hé wèi shēng wén yú ěr? Qí Bó yuē: cì xié, yǐ shǒu jiān àn qí liǎng bí qiào, ér jí yǎn, qí shēng bì yīng yú zhēn yě. Huáng Dì yuē: shàn. cǐ suǒ wèi fú jiàn wéi zhī, ér wú mù shì, jiàn ér qǔ zhī, shén míng xiāng dé zhě yě.
黄帝说：什么叫声闻于耳？歧伯说：刺时用手紧按两鼻孔，迅速使他仰卧，声音必应于针。黄帝说：好。这就是所谓不见而为之、无目而视、见而取之、神明相得。
The Emperor said: Good. What is meant by the sound being heard in the ear? Qi Bo said: When needling, press both nostrils firmly with the hand and quickly make him lie back, and the sound will surely answer to the needle. The Emperor said: Good. This is what is called doing it without seeing, seeing without eyes, taking it when seen, and spirit and clarity attaining each other.
14
黃帝曰：刺節善去爪，夫子乃言刺關節肢絡，願卒聞之。
黄帝曰：刺节善去爪，夫子乃言刺关节肢络，愿卒闻之。 Huáng Dì yuē: cì jié shàn qù zhǎo, fū zǐ nǎi yán cì guān jié zhī luò, yuàn zú wén zhī.
黄帝说：刺节讲去爪，先生说刺关节肢络，愿听到最后。
The Emperor said: The needling joints speak well of removing the claw; the Master says it is needling the joints and the network vessels of the limbs. I wish to hear it to the end.
15
歧伯曰：腰脊者，身之大關節也。肢脛者，人之管以趨翔也。莖垂者，身中之機，陰精之𠉀，津液之道也。故飲食不節，喜怒不時，津液内溢，乃下留於睪，血道不通，日大不休，俛仰不便，趨翔不能，此病榮然有水，不上不下，鈹石所取，形不可匿，常不得蔽，故命曰去爪。帝曰：善。
歧伯曰：腰脊者，身之大关节也。肢胫者，人之管以趋翔也。茎垂者，身中之机，阴精之𠉀，津液之道也。故饮食不节，喜怒不时，津液内溢，乃下留于睾，血道不通，日大不休，俛仰不便，趋翔不能，此病荣然有水，不上不下，铍石所取，形不可匿，常不得蔽，故命曰去爪。帝曰：善。 Qí Bó yuē: yāo jí zhě, shēn zhī dà guān jié yě. zhī jìng zhě, rén zhī guǎn yǐ qū xiáng yě. jīng chuí zhě, shēn zhōng zhī jī, yīn jīng zhī hòu, jīn yè zhī dào yě. gù yǐn shí bù jié, xǐ nù bù shí, jīn yè nèi yì, nǎi xià liú yú gāo, xuè dào bù tōng, rì dà bù xiū, fǔ yǎng bù biàn, qū xiáng bù néng, cǐ bìng róng rán yǒu shuǐ, bù shàng bù xià, pī shí suǒ qǔ, xíng bù kě nì, cháng bù dé bì, gù mìng yuē qù zhǎo. dì yuē: shàn.
歧伯说：腰脊是身的大关节；肢胫是人的管，用来趋翔；茎垂是身中之机、阴精之候、津液之道。所以饮食不节、喜怒不时，津液内溢，下留于睪，血道不通，日渐肿大不止，俯仰不便，趋翔不能；此病荣然有水，不上不下，用鈹石取之，形不可藏，常不得蔽，所以叫去爪。帝说：好。
Qi Bo said: The lower back and spine are the great joints of the body; the limbs and shins are man’s tubes, by which he runs and flies; the penis and testes are the mechanism within the body, the sign of yin essence, the road of fluids. Hence when food and drink are without measure and joy and anger untimely, the fluids overflow within and stay below at the testes; the blood road is blocked, the swelling grows daily without cease, bending and lifting are inconvenient, running and flying impossible. This illness is watery swelling, neither rising nor descending; the stone needle takes it. Its form cannot be hidden and cannot always be covered — hence it is called removing the claw. The Emperor said: Good.
16
黃帝曰：刺節言徹衣，夫子乃言盡刺諸陽之奇輸，未有常處也，願卒聞之。
黄帝曰：刺节言彻衣，夫子乃言尽刺诸阳之奇输，未有常处也，愿卒闻之。 Huáng Dì yuē: cì jié yán chè yī, fū zǐ nǎi yán jìn cì zhū yáng zhī qí shū, wèi yǒu cháng chù yě, yuàn zú wén zhī.
黄帝说：刺节讲彻衣，先生说尽刺诸阳的奇输，没有常处，愿听到最后。
The Emperor said: The needling joints speak of piercing the garment; the Master says it is needling all the anomalous transports of the yang, which have no fixed place. I wish to hear it to the end.
17
歧伯曰：是陽氣有餘，而陰氣不足，陰氣不足則内𤍠，陽氣有餘則外𤍠，内𤍠相摶，𤍠於懷炭，外畏綿帛，近不可近身，又不可近席，腠理閉塞，則汗不出，舌焦脣槁，腊乾嗌燥，飲食不讓美惡。
歧伯曰：是阳气有余，而阴气不足，阴气不足则内𤍠，阳气有余则外𤍠，内𤍠相抟，𤍠于怀炭，外畏绵帛，近不可近身，又不可近席，腠理闭塞，则汗不出，舌焦唇槁，腊干嗌燥，饮食不让美恶。 Qí Bó yuē: shì yáng qì yǒu yú, ér yīn qì bù zú, yīn qì bù zú zé nèi rè, yáng qì yǒu yú zé wài rè, nèi rè xiāng tuán, rè yú huái tàn, wài wèi mián bó, jìn bù kě jìn shēn, yòu bù kě jìn xí, còu lǐ bì sāi, zé hàn bù chū, shé jiāo chún gǎo, xī gān yì zào, yǐn shí bù ràng měi è.
歧伯说：这是阳气有余而阴气不足。阴不足则内热，阳有余则外热，内外相搏，热如怀炭，外怕绵帛，近不可近身，又不能近席；腠理闭塞则汗不出，舌焦唇槁，腊干嗌燥，饮食不辨美恶。
Qi Bo said: This is yang qi in excess and yin qi insufficient. When yin is insufficient there is inner heat; when yang is excessive there is outer heat; inner and outer strike each other, hot as if carrying coals, so that outside he fears silk and cloth, and cannot bear to have anything near his body or near his mat. The interstices are closed and sweat does not come; tongue scorched, lips dry, dried meat parched and throat dry, and in food and drink he cannot tell good from bad.
18
黃帝曰：善。取之奈何？
黄帝曰：善。取之奈何？
Huáng Dì yuē: shàn. qǔ zhī nài hé?
黄帝说：好。怎样取法？
The Emperor said: Good. How is it taken?
19
歧伯曰：或之於其天府大杼三痏，又刺中膂以去其𤍠，補足手太陰以去其汗，𤍠去汗稀，疾於徹衣。黃帝曰：善。
歧伯曰：或之于其天府大杼三痏，又刺中膂以去其𤍠，补足手太阴以去其汗，𤍠去汗稀，疾于彻衣。黄帝曰：善。 Qí Bó yuē: huò zhī yú qí tiān fǔ dà zhù sān wěi, yòu cì zhōng lǚ yǐ qù qí rè, bǔ zú shǒu tài yīn yǐ qù qí hàn, rè qù hàn xī, jí yú chè yī. Huáng Dì yuē: shàn.
歧伯说：取天府、大杼三痏，又刺中膂以去其热，补足太阴、手太阴以去其汗；热去汗少，比彻衣还快。黄帝说：好。
Qi Bo said: Take Tian Fu and Da Zhu three times, and needle Zhong Lü to remove the heat; tonify the foot greater yin and hand greater yin to remove the sweat. When the heat goes and the sweat thins, it is faster than piercing a garment. The Emperor said: Good.
20
黃帝曰：刺節言解惑，夫子乃言盡知調陰陽，補寫有餘不足，相傾移也，惑何以解之？
黄帝曰：刺节言解惑，夫子乃言尽知调阴阳，补写有余不足，相倾移也，惑何以解之？ Huáng Dì yuē: cì jié yán jiě huò, fū zǐ nǎi yán jìn zhī tiáo yīn yáng, bǔ xiè yǒu yú bù zú, xiāng qīng yí yě, huò hé yǐ jiě zhī?
黄帝说：刺节讲解惑，先生说尽知调阴阳、补泻有余不足，使虚实相互倾移，惑怎样解？
The Emperor said: The needling joints speak of dissolving bewilderment; the Master says it is knowing how to tune yin and yang and to tonify and drain excess and insufficiency, so that they lean from one to the other. How is bewilderment dissolved?
21
歧伯曰：大風在身，血脉偏虚，虚者不足，實者有餘，輕重不得，傾側宛伏，不知東西，不知南北，乍上乍下，乍反乍覆，顛倒無常，甚於迷惑。
歧伯曰：大风在身，血脉偏虚，虚者不足，实者有余，轻重不得，倾侧宛伏，不知东西，不知南北，乍上乍下，乍反乍覆，颠倒无常，甚于迷惑。 Qí Bó yuē: dà fēng zài shēn, xuè mài piān xū, xū zhě bù zú, shí zhě yǒu yú, qīng zhòng bù dé, qīng cè wǎn fú, bù zhī dōng xī, bù zhī nán běi, zhà shàng zhà xià, zhà fǎn zhà fù, diān dǎo wú cháng, shèn yú mí huò.
歧伯说：大风在身，血脉偏虚，虚者不足，实者有余，轻重不得其平，倾侧宛伏，不知东西南北，乍上乍下，乍反乍覆，颠倒无常，比迷惑还甚。
Qi Bo said: When great wind is in the body, the blood vessels are empty on one side; the empty is insufficient and the solid is excessive; light and heavy lose their balance; he leans and lies bowed, not knowing east from west or south from north, now up, now down, now reversed, now overturned, upside down without constancy — worse than bewilderment.
22
黃帝曰：善。取之奈何？
黄帝曰：善。取之奈何？
Huáng Dì yuē: shàn. qǔ zhī nài hé?
黄帝说：好。怎样取法？
The Emperor said: Good. How is it taken?
23
歧伯曰：寫其有餘，補其不足，陰陽平復，用鍼若此，疾於解惑。黃帝曰：善。請藏之靈蘭之室，不敢妄出也。
歧伯曰：写其有余，补其不足，阴阳平复，用针若此，疾于解惑。黄帝曰：善。请藏之灵兰之室，不敢妄出也。 Qí Bó yuē: xiè qí yǒu yú, bǔ qí bù zú, yīn yáng píng fù, yòng zhēn ruò cǐ, jí yú jiě huò. Huáng Dì yuē: shàn. qǐng cáng zhī líng lán zhī shì, bù gǎn wàng chū yě.
歧伯说：泻其有余，补其不足，使阴阳平复。用针如此，比解惑还快。黄帝说：好。请藏在灵兰之室，不敢妄自出示。
Qi Bo said: Drain what is excessive, tonify what is insufficient, and yin and yang return to level. Using the needle thus is faster than dissolving bewilderment. The Emperor said: Good. Pray keep it in the Orchid Chamber and do not let it go out rashly.
24
黃帝曰：余聞刺有五邪，何謂五邪？歧伯曰：病有持癰者，有容大者，有狹小者，有𤍠者，有寒者，是謂五邪。
黄帝曰：余闻刺有五邪，何谓五邪？歧伯曰：病有持痈者，有容大者，有狭小者，有𤍠者，有寒者，是谓五邪。 Huáng Dì yuē: yú wén cì yǒu wǔ xié, hé wèi wǔ xié? Qí Bó yuē: bìng yǒu chí yōng zhě, yǒu róng dà zhě, yǒu xiá xiǎo zhě, yǒu rè zhě, yǒu hán zhě, shì wèi wǔ xié.
黄帝说：我听说刺有五邪，什么叫五邪？歧伯说：病有持痈的，有容大的，有狭小的，有热的，有寒的，这就是五邪。
The Emperor said: I have heard that needling has five evils — what are the five evils? Qi Bo said: Disease may hold an abscess, may be broad and large, may be narrow and small, may be hot, may be cold: these are the five evils.
25
黃帝曰：刺五邪奈何？歧伯曰：几刺五邪之方，不過五章，痺𤍠消滅，腫聚散亡，寒痺益温，小者益陽，大者必去，請道其方。
黄帝曰：刺五邪奈何？歧伯曰：几刺五邪之方，不过五章，痹𤍠消灭，肿聚散亡，寒痹益温，小者益阳，大者必去，请道其方。 Huáng Dì yuē: cì wǔ xié nài hé? Qí Bó yuē: jī cì wǔ xié zhī fāng, bù guò wǔ zhāng, bì rè xiāo miè, zhǒng jù sàn wáng, hán bì yì wēn, xiǎo zhě yì yáng, dà zhě bì qù, qǐng dào qí fāng.
黄帝说：刺五邪怎样？歧伯说：刺五邪之方不过五章：痹热消灭，肿聚散亡，寒痹益温，小的益阳，大的必去。请说道其方。
The Emperor said: How are the five evils needled? Qi Bo said: The method of needling the five evils is no more than five sections: obstruction and heat are extinguished, swelling and gathering scatter and perish, cold obstruction is warmed, the small is increased in yang, the great must be removed. Pray let me state the methods.
26
凡刺癰邪，無迎隴，易俗移性，不得膿脆，道更行，去其鄉，不安處所，乃散亡。諸陰陽過癰者，取之其輸寫之。
凡刺痈邪，无迎陇，易俗移性，不得脓脆，道更行，去其乡，不安处所，乃散亡。诸阴阳过痈者，取之其输写之。 fán cì yōng xié, wú yíng lǒng, yì sú yí xìng, bù dé nóng cuì, dào gēng xíng, qù qí xiāng, bù ān chù suǒ, nǎi sàn wáng. zhū yīn yáng guò yōng zhě, qǔ zhī qí shū xiè zhī.
凡刺痈邪，不要迎着痈肿，要移易其俗、改变其性，不使成脓而脆，另开其道而行，离开它的处所，不安于一处，就会散亡。诸阴阳经过痈处的，取其输穴泻之。
In needling abscess evil, do not meet the swelling head-on; change the custom and shift the nature, so that it does not come to pus and soften; open another road and make it travel, leave its home and not rest in one place, and it will scatter and perish. Where any yin or yang channel passes the abscess, take its transport and drain it.
27
凡刺大邪，日以小，泄奪其有餘，乃益虚，剽其通，鍼其邪，肌肉親視之，毋有反其真。刺諸陽分肉間。
凡刺大邪，日以小，泄夺其有余，乃益虚，剽其通，针其邪，肌肉亲视之，毋有反其真。刺诸阳分肉间。 fán cì dà xié, rì yǐ xiǎo, xiè duó qí yǒu yú, nǎi yì xū, piāo qí tōng, zhēn qí xié, jī ròu qīn shì zhī, wú yǒu fǎn qí zhēn. cì zhū yáng fēn ròu jiān.
凡刺大邪，使其日渐变小，泄夺其有余，使之益虚；急掠其通处，针其邪，肌肉自然亲附，不要使真气反逆。刺诸阳的分肉之间。
In needling great evil, make it daily smaller: drain and take its excess so that it grows emptier; swiftly skim its passage, needle the evil, and let the flesh come close of itself, not letting it turn back against the true. Needle the yang divisions between the flesh.
28
凡刺小邪，日以大，補其不足，乃無害。視其所在迎之界，遠近盡至，其不得外，侵而行之，乃自費。刺分肉間。
凡刺小邪，日以大，补其不足，乃无害。视其所在迎之界，远近尽至，其不得外，侵而行之，乃自费。刺分肉间。
fán cì xiǎo xié, rì yǐ dà, bǔ qí bù zú, nǎi wú hài. shì qí suǒ zài yíng zhī jiè, yuǎn jìn jìn zhì, qí bù dé wài, qīn ér xíng zhī, nǎi zì fèi. cì fēn ròu jiān.
凡刺小邪，使其日渐变大，补其不足，就无损害。看其所在而迎其界，远近之气尽至；若不能外出而侵行于内，就自行耗散。刺分肉之间。
In needling small evil, make it daily larger: tonify its insufficiency and there is no harm. Look where it is and meet it at the border, so that far and near all arrive; if it cannot get out and invades inward, it will spend itself. Needle between the flesh.
29
凡刺𤍠邪，越而蒼，出遊不歸，乃無病，爲開通辟門户，使邪得出，病乃已。
凡刺𤍠邪，越而苍，出游不归，乃无病，为开通辟门户，使邪得出，病乃已。
fán cì rè xié, yuè ér cāng, chū yóu bù guī, nǎi wú bìng, wéi kāi tōng pì mén hù, shǐ xié dé chū, bìng nǎi yǐ.
凡刺热邪，越而苍，出游不归，就无病；为其开通门户，使邪得出，病就好了。
In needling heat evil, let it leap out and turn pale, wander out and not return, and there is no illness; open the doors for it and let the evil get out, and the illness is finished.
30
凡刺寒邪，日以温，徐徃徐來，致其神，門户已閉，氣不分，虚實得調，其氣存也。
凡刺寒邪，日以温，徐往徐来，致其神，门户已闭，气不分，虚实得调，其气存也。 fán cì hán xié, rì yǐ wēn, xú wǎng xú lái, zhì qí shén, mén hù yǐ bì, qì bù fēn, xū shí dé tiáo, qí qì cún yě.
凡刺寒邪，使其日渐温和，徐往徐来，致其神气；门户已闭，气不外分，虚实得调，其气就存。
In needling cold evil, make it daily warmer: go slowly and come slowly, bring its spirit; when the door is closed and the qi does not divide, empty and full are tuned and its qi remains.
Huáng Dì yuē: guān zhēn nài hé? Qí Bó yuē: cì yōng zhě yòng pī zhēn, cì dà zhě yòng fēng zhēn, cì xiǎo zhě yòng yuán lì zhēn, cì rè zhě yòng chán zhēn, cì hán zhě yòng háo zhēn yě.
黄帝说：官针怎样？歧伯说：刺痈用鈹针，刺大邪用锋针，刺小邪用员利针，刺热邪用鑱针，刺寒邪用毫针。
The Emperor said: What of the official needles? Qi Bo said: For abscess use the sword needle; for the great the sharp needle; for the small the round-sharp needle; for heat the arrowhead needle; for cold the hair needle.
32
請言解論。與天地相應，與四時相副，人參天地，故可爲解。下有漸洳，上生葦蒲，此所以知形氣之多少也。
请言解论。与天地相应，与四时相副，人参天地，故可为解。下有渐洳，上生苇蒲，此所以知形气之多少也。 qǐng yán jiě lùn. yǔ tiān dì xiāng yīng, yǔ sì shí xiāng fù, rén cān tiān dì, gù kě wéi jiě. xià yǒu jiàn rù, shàng shēng wěi pú, cǐ suǒ yǐ zhī xíng qì zhī duō shǎo yě.
请说解论：与天地相应，与四时相副，人参天地，所以可为解。下面有渐洳湿地，上面生苇蒲，由此可知形气的多少。
Pray let me speak of the discourse of untying: it answers to heaven and earth, accords with the four seasons; man takes part in heaven and earth, and so there can be untying. Where below there is marshy ground, above grow reeds and rushes — by this one knows how much form and qi there are.
33
陰陽者，寒暑也。𤍠則滋雨而在上，根荄少汁，人氣在外，皮膚緩，腠理開，血氣減，汁大泄，皮淖澤。寒則地凍水冰，人氣在中，皮膚緻，腠理閉，汗不出，血氣强，肉堅濇。當是之時，善行水者，不能徃冰；善穿地者，不能鑿凍；善用鍼者，亦不能取四厥。血脉凝結，堅摶不徃來者，亦未可即柔。故行水者，必待天温，冰釋凍解，而水可行，地可穿也。人脉猶是也。
阴阳者，寒暑也。𤍠则滋雨而在上，根荄少汁，人气在外，皮肤缓，腠理开，血气减，汁大泄，皮淖泽。寒则地冻水冰，人气在中，皮肤致，腠理闭，汗不出，血气强，肉坚涩。当是之时，善行水者，不能往冰；善穿地者，不能凿冻；善用针者，亦不能取四厥。血脉凝结，坚抟不往来者，亦未可即柔。故行水者，必待天温，冰释冻解，而水可行，地可穿也。人脉犹是也。 yīn yáng zhě, hán shǔ yě. rè zé zī yǔ ér zài shàng, gēn gāi shǎo zhī, rén qì zài wài, pí fū huǎn, còu lǐ kāi, xuè qì jiǎn, zhī dà xiè, pí nào zé. hán zé dì dòng shuǐ bīng, rén qì zài zhōng, pí fū zhì, còu lǐ bì, hàn bù chū, xuè qì qiáng, ròu jiān sè. dāng shì zhī shí, shàn xíng shuǐ zhě, bù néng wǎng bīng; shàn chuān dì zhě, bù néng záo dòng; shàn yòng zhēn zhě, yì bù néng qǔ sì jué. xuè mài níng jié, jiān tuán bù wǎng lái zhě, yì wèi kě jí róu. gù xíng shuǐ zhě, bì dài tiān wēn, bīng shì dòng jiě, ér shuǐ kě xíng, dì kě chuān yě. rén mài yóu shì yě.
阴阳就是寒暑。热则雨露滋于上，根荄少汁，人气在外，皮肤缓，腠理开，血气减，汁大泄，皮淖泽。寒则地冻水冰，人气在中，皮肤致，腠理闭，汗不出，血气强，肉坚涩。当此之时，善行水的不能往冰上行，善穿地的不能凿冻，善用针的也不能取四厥；血脉凝结、坚搏不往来的，也不能立刻柔软。所以行水必待天温冰释冻解，水可行、地可穿。人脉也是这样。
Yin and yang are cold and summerheat. When hot, rain and dew moisten above, roots have little sap, man’s qi is outside, the skin is slack, the interstices open, blood and qi diminish, fluid pours out, the skin is glossy. When cold, the ground freezes and water turns to ice, man’s qi is within, the skin is tight, the interstices close, sweat does not come, blood and qi are strong, flesh firm and rough. At such a time, one good at moving water cannot go on the ice; one good at digging earth cannot cut the frozen ground; one good at needling cannot take the four reversions; where blood vessels are congealed and hard, not coming and going, they cannot at once be softened. Hence the water-mover must wait for warm weather, when ice melts and the frost loosens, and then water can be moved and earth dug. Man’s vessels are like this.
34
治厥者，必先熨調和其經，掌與腋，肘與脚，項與脊以調之，火氣已通，血脉乃行。
治厥者，必先熨调和其经，掌与腋，肘与脚，项与脊以调之，火气已通，血脉乃行。 zhì jué zhě, bì xiān yùn tiáo hé qí jīng, zhǎng yǔ yè, zhǒu yǔ jiǎo, xiàng yǔ jí yǐ tiáo zhī, huǒ qì yǐ tōng, xuè mài nǎi xíng.
治厥必先熨调其经，掌与腋、肘与脚、项与脊都要调治，火气已通，血脉才行。
To treat reversion one must first warm and tune its channel — palm and armpit, elbow and foot, nape and spine — and when the fire qi has passed through, the blood vessels move.
35
然後視其病脉，淖澤者，刺而平之；堅緊者，破而散之，氣下乃止，此所謂以解結者也。
然后视其病脉，淖泽者，刺而平之；坚紧者，破而散之，气下乃止，此所谓以解结者也。 rán hòu shì qí bìng mài, nào zé zhě, cì ér píng zhī; jiān jǐn zhě, pò ér sàn zhī, qì xià nǎi zhǐ, cǐ suǒ wèi yǐ jiě jié zhě yě.
然后视其病脉：淖泽的，刺而平之；坚紧的，破而散之；气下乃止。这就是所谓解结。
Then look at the diseased vessel: if glossy, needle and level it; if hard and tight, break and scatter it; when the qi descends, stop. This is what is called untying the knot.
36
用鍼之類，在於調氣，氣積於胃，以通營衛，各行其道。宗氣留於海，其下者注於氣街，其上者走於息道。故厥在於足，宗氣不下，脉中之血，凝而留止，弗之火調，弗能取之。
用针之类，在于调气，气积于胃，以通营卫，各行其道。宗气留于海，其下者注于气街，其上者走于息道。故厥在于足，宗气不下，脉中之血，凝而留止，弗之火调，弗能取之。 yòng zhēn zhī lèi, zài yú tiáo qì, qì jī yú wèi, yǐ tōng yíng wèi, gè xíng qí dào. zōng qì liú yú hǎi, qí xià zhě zhù yú qì jiē, qí shàng zhě zǒu yú xī dào. gù jué zài yú zú, zōng qì bù xià, mài zhōng zhī xuè, níng ér liú zhǐ, fú zhī huǒ tiáo, fú néng qǔ zhī.
用针之类，在于调气。气积于胃，以通营卫，各行其道。宗气留于海，下者注于气街，上者走于息道。所以厥在于足，宗气不下，脉中之血凝而留止，不用火调，不能取治。
The class of needle use lies in tuning qi. Qi gathers in the stomach and opens the nutritive and guarding, each going its own way. Ancestral qi stays in the sea; its lower part pours into the qi street, its upper part runs in the breath road. Hence when reversion is in the foot and ancestral qi does not descend, the blood in the vessels congeals and stays; without fire to tune it, it cannot be taken.
37
用鍼者，必先察其經絡之實虚，切而循之，按而彈之，視其應動者，乃後取之而下之。六經調者，謂之不病，雖病謂之自已也。一經上實下虚而不通者，此必有横絡盛加於大經，令之不通，視而寫之，此所謂解結也。
用针者，必先察其经络之实虚，切而循之，按而弹之，视其应动者，乃后取之而下之。六经调者，谓之不病，虽病谓之自已也。一经上实下虚而不通者，此必有横络盛加于大经，令之不通，视而写之，此所谓解结也。 yòng zhēn zhě, bì xiān chá qí jīng luò zhī shí xū, qiè ér xún zhī, àn ér tán zhī, shì qí yīng dòng zhě, nǎi hòu qǔ zhī ér xià zhī. liù jīng tiáo zhě, wèi zhī bù bìng, suī bìng wèi zhī zì yǐ yě. yī jīng shàng shí xià xū ér bù tōng zhě, cǐ bì yǒu héng luò shèng jiā yú dà jīng, lìng zhī bù tōng, shì ér xiè zhī, cǐ suǒ wèi jiě jié yě.
用针的必先察经络虚实，切而循之，按而弹之，看其应动之处，然后取而下之。六经调的叫不病，虽有病也说自己会好。一经上实下虚而不通，必有横络盛加于大经，使它不通，看准了泻之，这就是解结。
One who uses the needle must first examine whether the channels and network vessels are solid or empty, cut and follow them, press and pluck them, and look where they answer with movement; then take and bring it down. When the six channels are tuned it is called no illness; even if ill, it is said to heal of itself. When one channel is solid above and empty below and does not pass, there must be a cross network vessel at its full pressing on the great channel and making it impassable; look and drain it — this is what is called untying the knot.
38
上寒下𤍠，先刺其項太陽，久留之，已刺則熨項與肩胛，令𤍠下合乃止，此所謂推而上之者也。上𤍠下寒，視其虚脉而陷之於經絡者取之，氣下乃止，此所謂引而下之者也。
上寒下𤍠，先刺其项太阳，久留之，已刺则熨项与肩胛，令𤍠下合乃止，此所谓推而上之者也。上𤍠下寒，视其虚脉而陷之于经络者取之，气下乃止，此所谓引而下之者也。 shàng hán xià rè, xiān cì qí xiàng tài yáng, jiǔ liú zhī, yǐ cì zé yùn xiàng yǔ jiān jiǎ, lìng rè xià hé nǎi zhǐ, cǐ suǒ wèi tuī ér shàng zhī zhě yě. shàng rè xià hán, shì qí xū mài ér xiàn zhī yú jīng luò zhě qǔ zhī, qì xià nǎi zhǐ, cǐ suǒ wèi yǐn ér xià zhī zhě yě.
上寒下热，先刺项部太阳，久留针，刺后熨项与肩胛，使热下合乃止，这就是推而上之。上热下寒，看其虚脉陷于经络的取之，气下乃止，这就是引而下之。
When cold is above and heat below, first needle the greater yang of the nape and retain long; after needling, warm the nape and shoulder blades so that the heat descends and joins, and then stop. This is called pushing it up. When heat is above and cold below, look at the empty vessel sunk in the channel and network and take it; when the qi descends, stop. This is called drawing it down.
39
大𤍠徧身，狂而妄見，妄聞、妄言，視足陽明及大絡取之，虚者補之，血而實者寫之，因其偃卧，居其頭前，以兩手四指挾按頸動脉，久持之，卷而切推，下至缺盆中而復止如前，𤍠去乃止，此所謂推而散之者也。
大𤍠遍身，狂而妄见，妄闻、妄言，视足阳明及大络取之，虚者补之，血而实者写之，因其偃卧，居其头前，以两手四指挟按颈动脉，久持之，卷而切推，下至缺盆中而复止如前，𤍠去乃止，此所谓推而散之者也。 dà rè biàn shēn, kuáng ér wàng jiàn, wàng wén, wàng yán, shì zú yáng míng jí dà luò qǔ zhī, xū zhě bǔ zhī, xuè ér shí zhě xiè zhī, yīn qí yǎn wò, jū qí tóu qián, yǐ liǎng shǒu sì zhǐ xié àn jǐng dòng mài, jiǔ chí zhī, juǎn ér qiè tuī, xià zhì quē pén zhōng ér fù zhǐ rú qián, rè qù nǎi zhǐ, cǐ suǒ wèi tuī ér sàn zhī zhě yě.
大热遍身，狂而妄见、妄闻、妄言，取足阳明及大络，虚者补，血而实者泻；让他仰卧，在头前用两手四指挟按颈动脉，久持，卷指切推，下至缺盆再止如前，热去乃止，这就是推而散之。
When great heat fills the body, with madness, false seeing, false hearing and false speech, take the foot yang brightness and the great network vessels: tonify the empty, drain the blood that is solid. Have him lie on his back; stand at his head and with the four fingers of both hands press the neck artery, holding long, then roll and cut-push down to the basin of the collar bone, and again stop as before; when the heat goes, stop. This is called pushing and scattering it.
40
黃帝曰：有一脉生數十病者，或痛、或癰，或𤍠、或寒，或痒、或痺，或不仁，變化無窮，其故何也？岐伯曰：此皆邪氣之所生也。
黄帝曰：有一脉生数十病者，或痛、或痈，或𤍠、或寒，或痒、或痹，或不仁，变化无穷，其故何也？岐伯曰：此皆邪气之所生也。 Huáng Dì yuē: yǒu yī mài shēng shù shí bìng zhě, huò tòng, huò yōng, huò rè, huò hán, huò yǎng, huò bì, huò bù rén, biàn huà wú qióng, qí gù hé yě? Qí Bó yuē: cǐ jiē xié qì zhī suǒ shēng yě.
黄帝说：有一脉能生数十种病，或痛、或痈、或热、或寒、或痒、或痹、或不仁，变化无穷，是什么缘故？岐伯说：这都是邪气所生。
The Emperor said: One vessel can engender tens of diseases — pain, abscess, heat, cold, itch, obstruction, numbness — changing without end. What is the reason? Qi Bo said: All are engendered by evil qi.
Huáng Dì yuē: yú wén qì zhě, yǒu zhēn qì, yǒu zhèng qì, yǒu xié qì. hé wèi zhēn qì?
黄帝说：我听说气有真气、有正气、有邪气。什么叫真气？
The Emperor said: I have heard that qi includes true qi, upright qi and evil qi. What is true qi?
42
𡵨伯曰：真氣者，所受於天，與穀氣并而充身也。正氣者，正風也，從一方來，非實風，又非虚風也。邪氣者，虚風之賊傷人也，其中人也深，不能自去。正風者，其中人也淺，合而自去，其氣來柔弱，不能勝真氣，故自去。
𡵨伯曰：真气者，所受于天，与谷气并而充身也。正气者，正风也，从一方来，非实风，又非虚风也。邪气者，虚风之贼伤人也，其中人也深，不能自去。正风者，其中人也浅，合而自去，其气来柔弱，不能胜真气，故自去。 qí bó yuē: zhēn qì zhě, suǒ shòu yú tiān, yǔ gǔ qì bìng ér chōng shēn yě. zhèng qì zhě, zhèng fēng yě, cóng yī fāng lái, fēi shí fēng, yòu fēi xū fēng yě. xié qì zhě, xū fēng zhī zéi shāng rén yě, qí zhòng rén yě shēn, bù néng zì qù. zhèng fēng zhě, qí zhòng rén yě qiǎn, hé ér zì qù, qí qì lái róu ruò, bù néng shèng zhēn qì, gù zì qù.
歧伯说：真气是所受于天，与谷气合并而充养全身。正气就是正风，从一方来，不是实风，也不是虚风。邪气是虚风贼伤人，中人也深，不能自去。正风中人也浅，合而自去，其气来柔弱，不能胜真气，所以自去。
Qi Bo said: True qi is what is received from heaven, joining with grain qi to fill the body. Upright qi is the upright wind, coming from one direction, not the solid wind nor the empty wind. Evil qi is the thieving injury of empty wind; it strikes a man deeply and cannot leave of itself. Upright wind strikes a man shallowly and leaves of itself when joined; its qi comes soft and weak and cannot overcome true qi, and so it leaves.
xū xié zhī zhòng rén yě, xiǎn xī dòng xíng, qǐ háo máo ér fā còu lǐ, qí rù shēn, nèi tuán yú gǔ, zé wéi gǔ bì; tuán yú jīn, zé wéi jīn luán; tuán yú mài zhōng, zé wéi xuè bì bù tōng, zé wéi yōng; tuán yú ròu, yǔ wèi qì xiāng tuán, yáng shèng zhě zé wéi rè; yīn shèng zhě zé wéi hán. hán, zé zhēn qì qù, qù, zé xū, xū, zé hán bó; yú pí fū zhī jiān, qí qì wài fā, còu lǐ kāi, háo máo yáo, qì wǎng lái xíng, zé wéi yǎng; liú ér bù qù, zé bì. wèi qì bù xíng, zé wéi bù rén.
虚邪中人，洒淅动形，起毫毛而发腠理，入深则内搏于骨，成为骨痹；搏于筋，成为筋挛；搏于脉中，血闭不通，成为痈；搏于肉，与卫气相搏，阳胜则热，阴胜则寒。寒则真气去，去则虚，虚则寒搏于皮肤之间；其气外发，腠理开，毫毛摇，气往来行，就成痒；留而不去，就成痹；卫气不行，就成为不仁。
When empty evil strikes a man there is shivering that stirs the body, hair rises and the interstices open; entering deep it strikes the bone within and makes bone obstruction; striking the sinew it makes sinew contracture; striking within the vessel it makes blood closed and impassable, and that makes abscess; striking the flesh and striking the guarding qi, when yang wins there is heat and when yin wins there is cold. Cold drives away true qi; gone, there is emptiness; empty, cold strikes between skin and flesh; its qi issues outward, the interstices open, the fine hair sways, qi comes and goes and there is itch; staying and not leaving, there is obstruction; when guarding qi does not move, there is numbness.
xū xié biàn róng yú shēn bàn, qí rù shēn, nèi jū róng wèi, róng wèi shāo shuāi, zé zhēn qì qù, xié qì dú liú, fā wéi piān kū; qí xié qì qiǎn zhě, mài piān tòng.
虚邪偏客于身半，入深则内居荣卫；荣卫稍衰，真气去，邪气独留，发为偏枯；邪气浅的，脉偏痛。
When empty evil fills one half of the body and enters deep, it dwells within the nutritive and guarding; when these slightly decline true qi leaves and evil qi stays alone, giving rise to withered half-body; where the evil is shallow, the vessel is painful on one side.
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虚邪之入於身也深，寒與𤍠相搏，久留而内著。寒勝其𤍠，則骨疼肉枯；𤍠勝其寒，則爛肉腐肌爲膿，内傷骨，内傷骨爲骨蝕。
虚邪之入于身也深，寒与𤍠相搏，久留而内著。寒胜其𤍠，则骨疼肉枯；𤍠胜其寒，则烂肉腐肌为脓，内伤骨，内伤骨为骨蚀。 xū xié zhī rù yú shēn yě shēn, hán yǔ rè xiāng bó, jiǔ liú ér nèi zhuó. hán shèng qí rè, zé gǔ téng ròu kū; rè shèng qí hán, zé làn ròu fǔ jī wéi nóng, nèi shāng gǔ, nèi shāng gǔ wéi gǔ shí.
虚邪入身也深，寒与热相搏，久留而内着。寒胜其热，则骨疼肉枯；热胜其寒，则烂肉腐肌为脓，内伤骨，成为骨蚀。
When empty evil enters the body deep and cold and heat strike each other, staying long and attaching within: if cold wins over its heat, bone aches and flesh withers; if heat wins over its cold, flesh rots and muscle putrefies into pus, injuring the bone within, and the bone is eaten.
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有所疾前筋，筋屈不得伸，邪氣居其間而不反，發於筋溜。有所結，氣歸之，衛氣留之，不得反，津液久留，合而爲腸溜，久者數歲乃成。以手按之柔。已有所結，氣歸之，津液留之，邪氣中之，凝結日以易甚，連以聚居，爲昔瘤，以手按之堅。
有所疾前筋，筋屈不得伸，邪气居其间而不反，发于筋溜。有所结，气归之，卫气留之，不得反，津液久留，合而为肠溜，久者数岁乃成。以手按之柔。已有所结，气归之，津液留之，邪气中之，凝结日以易甚，连以聚居，为昔瘤，以手按之坚。 yǒu suǒ jí qián jīn, jīn qū bù dé shēn, xié qì jū qí jiān ér bù fǎn, fā yú jīn liū. yǒu suǒ jié, qì guī zhī, wèi qì liú zhī, bù dé fǎn, jīn yè jiǔ liú, hé ér wéi cháng liū, jiǔ zhě shù suì nǎi chéng. yǐ shǒu àn zhī róu. yǐ yǒu suǒ jié, qì guī zhī, jīn yè liú zhī, xié qì zhōng zhī, níng jié rì yǐ yì shèn, lián yǐ jù jū, wéi xī liú, yǐ shǒu àn zhī jiān.
病邪结于筋前的，筋屈不得伸，邪气居其间而不返，发于筋溜。有所结，气归之，卫气留之，不得返，津液久留，合而为肠溜，久的要数年才成，用手按之是软的。已有所结，气归之，津液留之，邪气中之，凝结日益加重，连聚在一起，成为昔瘤，用手按之是硬的。
Where disease settles before the sinew, the sinew bends and cannot stretch, evil stays in between and does not return, and there arises sinew flow. Where there is a knot, qi returns to it, guarding qi stays, and it cannot return; fluids stay long and join to make intestinal flow, which in the long case takes years to form; pressed with the hand it is soft. Where a knot has already formed, qi returns, fluids stay, evil strikes it, and the coagulation daily worsens, joining and gathering into an old growth; pressed with the hand it is hard.
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有所結，深中骨，氣因於骨，骨與氣并，日以益大，則爲骨疽。有所結，中於肉，宗氣歸之，邪留而不去，有𤍠則化而爲膿，無𤍠則爲肉疽。凡此數氣者，其發無常處，而有常名也。
有所结，深中骨，气因于骨，骨与气并，日以益大，则为骨疽。有所结，中于肉，宗气归之，邪留而不去，有𤍠则化而为脓，无𤍠则为肉疽。凡此数气者，其发无常处，而有常名也。 yǒu suǒ jié, shēn zhōng gǔ, qì yīn yú gǔ, gǔ yǔ qì bìng, rì yǐ yì dà, zé wéi gǔ jū. yǒu suǒ jié, zhòng yú ròu, zōng qì guī zhī, xié liú ér bù qù, yǒu rè zé huà ér wéi nóng, wú rè zé wéi ròu jū. fán cǐ shù qì zhě, qí fā wú cháng chù, ér yǒu cháng míng yě.
有所结，深中于骨，气因于骨，骨与气并，日渐增大，就是骨疽。有所结，中于肉，宗气归之，邪留而不去，有热就化而为脓，无热就是肉疽。凡此数气，其发无定处，而有固定的名称。
Where a knot forms deep in the bone, qi follows the bone, bone and qi join, and it grows daily, making bone abscess. Where a knot forms in the flesh, ancestral qi returns to it, evil stays and does not leave; with heat it transforms into pus, without heat it is flesh abscess. All these several qi have no fixed place of arising, but they have fixed names.