1
黃帝曰：余聞九鍼於夫子，衆多博大矣，余猶不能寤，敢問九鍼焉生？何因而有名？
黄帝曰：余闻九针于夫子，众多博大矣，余犹不能寤，敢问九针焉生？何因而有名？ Huáng Dì yuē: yú wén jiǔ zhēn yú fū zǐ, zhòng duō bó dà yǐ, yú yóu bù néng wù, gǎn wèn jiǔ zhēn yān shēng? hé yīn ér yǒu míng?
黄帝说：我从先生这里听到九针，众多博大，我还不能明白。敢问九针从何而生，因何得名？
The Emperor said: I have heard the nine needles from the Master, many and broad, and still cannot understand them. May I ask how the nine needles arose, and on what they take their names?
2
歧伯曰：九鍼者，天地之大數也，始於一而終於九。故曰一以法天，二以法地，三以法人，四以法時，五以法音，六以法律，七以法星，八以法風，九以法野。
歧伯曰：九针者，天地之大数也，始于一而终于九。故曰一以法天，二以法地，三以法人，四以法时，五以法音，六以法律，七以法星，八以法风，九以法野。 Qí Bó yuē: jiǔ zhēn zhě, tiān dì zhī dà shù yě, shǐ yú yī ér zhōng yú jiǔ. gù yuē yī yǐ fǎ tiān, èr yǐ fǎ dì, sān yǐ fǎ rén, sì yǐ fǎ shí, wǔ yǐ fǎ yīn, liù yǐ fǎ lǜ, qī yǐ fǎ xīng, bā yǐ fǎ fēng, jiǔ yǐ fǎ yě.
歧伯说：九针是天地的大数，起于一而终于九。所以说一法天，二法地，三法人，四法时，五法音，六法律，七法星，八法风，九法野。
Qi Bo said: The nine needles are the great number of heaven and earth, beginning at one and ending at nine. Hence it is said: one takes law from heaven, two from earth, three from man, four from the seasons, five from the tones, six from the pipes, seven from the stars, eight from the winds, nine from the wilds.
3
黃帝曰：以鍼應九之數，奈何？歧伯曰：夫聖人之起天地之數也，一而九之，故以立九野，九而九之，九九八十一，以起黃鍾數焉，以鍼應數也。
黄帝曰：以针应九之数，奈何？歧伯曰：夫圣人之起天地之数也，一而九之，故以立九野，九而九之，九九八十一，以起黄钟数焉，以针应数也。 Huáng Dì yuē: yǐ zhēn yīng jiǔ zhī shù, nài hé? Qí Bó yuē: fū shèng rén zhī qǐ tiān dì zhī shù yě, yī ér jiǔ zhī, gù yǐ lì jiǔ yě, jiǔ ér jiǔ zhī, jiǔ jiǔ bā shí yī, yǐ qǐ huáng zhōng shù yān, yǐ zhēn yīng shù yě.
黄帝说：以针应九之数，怎样？歧伯说：圣人起天地之数，一而九之，所以立九野；九而九之，九九八十一，以起黄钟之数，这是以针应数。
The Emperor said: How do the needles answer to the number nine? Qi Bo said: When the sage set the numbers of heaven and earth, he made one go to nine, and so established the nine wilds; nine times nine makes eighty-one, which sets the number of the yellow bell — thus the needles answer to number.
4
一者，天也，天者，陽也，五藏之應天者肺，肺者，五藏六府之蓋也，皮者，肺之合也，人之陽也，故爲之治鍼，必以大其頭而鋭其末，令無得深入而陽氣出。
一者，天也，天者，阳也，五藏之应天者肺，肺者，五藏六府之盖也，皮者，肺之合也，人之阳也，故为之治针，必以大其头而锐其末，令无得深入而阳气出。 yī zhě, tiān yě, tiān zhě, yáng yě, wǔ cáng zhī yīng tiān zhě fèi, fèi zhě, wǔ zàng liù fǔ zhī gài yě, pí zhě, fèi zhī hé yě, rén zhī yáng yě, gù wéi zhī zhì zhēn, bì yǐ dà qí tóu ér ruì qí mò, lìng wú dé shēn rù ér yáng qì chū.
一是天。天为阳，五藏中应天的是肺，肺是五藏六府的盖，皮是肺的合，是人的阳。所以治这种针，必使针头大而针尖锐，使不能深入而阳气得出。
One is heaven. Heaven is yang; among the five viscera the one answering to heaven is the lung, and the lung is the lid of the five viscera and six bowels; the skin is the lung’s joining, and is man’s yang. So for this needle one must make its head large and its tip sharp, so that it cannot go deep and the yang qi comes out.
5
二者，地也，人之所以應土者，肉也，故爲之治鍼，必筩其身而員其末，令無得傷肉分，傷則氣得竭。
二者，地也，人之所以应土者，肉也，故为之治针，必筒其身而员其末，令无得伤肉分，伤则气得竭。 èr zhě, dì yě, rén zhī suǒ yǐ yīng tǔ zhě, ròu yě, gù wéi zhī zhì zhēn, bì tǒng qí shēn ér yuán qí mò, lìng wú dé shāng ròu fēn, shāng zé qì dé jié.
二是地。人应土的是肉。所以治这种针，必使针身如筒而针端圆，使不能伤肉分，伤了气就会竭。
Two is earth. What in man answers to earth is the flesh. So for this needle one must make its body like a tube and its tip round, so that it cannot injure the flesh divisions; injured, the qi would be exhausted.
6
三者，人也，人之所以成生者，血脉也，故爲之治鍼，必大其身而員其末，令可以按脉勿陷，以致其氣，令邪氣獨出。
三者，人也，人之所以成生者，血脉也，故为之治针，必大其身而员其末，令可以按脉勿陷，以致其气，令邪气独出。 sān zhě, rén yě, rén zhī suǒ yǐ chéng shēng zhě, xuè mài yě, gù wéi zhī zhì zhēn, bì dà qí shēn ér yuán qí mò, lìng kě yǐ àn mài wù xiàn, yǐ zhì qí qì, lìng xié qì dú chū.
三是人。人之所以成生的是血脉。所以治这种针，必使针身大而针端圆，可以按脉而不陷，以致其气，使邪气独出。
Three is man. What makes man live is the blood vessels. So for this needle one must make its body large and its tip round, so that it can press the vessel without sinking in, to bring the qi and let evil qi come out alone.
7
四者，時也。時者，四時八風之客於經絡之中，爲瘤病者也。故爲之治鍼，必筩其身而鋒其末，令可以寫𤍠出血，而痼病竭。
四者，时也。时者，四时八风之客于经络之中，为瘤病者也。故为之治针，必筒其身而锋其末，令可以写𤍠出血，而痼病竭。 sì zhě, shí yě. shí zhě, sì shí bā fēng zhī kè yú jīng luò zhī zhōng, wéi liú bìng zhě yě. gù wéi zhī zhì zhēn, bì tǒng qí shēn ér fēng qí mò, lìng kě yǐ xiè rè chū xuè, ér gù bìng jié.
四是时。时是四时八风客于经络之中而成瘤病的。所以治这种针，必使针身如筒而针尖锋利，可以泻热出血，使痼病竭除。
Four is the seasons. The seasons are when the four seasons and eight winds lodge in the channels and network vessels and make tumour disease. So for this needle one must make its body like a tube and its tip sharp, so that it can drain heat and let blood, and the chronic illness be exhausted.
8
五者，音也。音者，冬夏之分，分於子午，陰與陽别，寒與𤍠争，兩氣相摶，合爲癰膿者也。故爲之治鍼，必令其末如劍鋒，可以取大膿。
五者，音也。音者，冬夏之分，分于子午，阴与阳别，寒与𤍠争，两气相抟，合为痈脓者也。故为之治针，必令其末如剑锋，可以取大脓。 wǔ zhě, yīn yě. yīn zhě, dōng xià zhī fèn, fēn yú zǐ wǔ, yīn yǔ yáng bié, hán yǔ rè zhēng, liǎng qì xiāng tuán, hé wéi yōng nóng zhě yě. gù wéi zhī zhì zhēn, bì lìng qí mò rú jiàn fēng, kě yǐ qǔ dà nóng.
五是音。音分冬夏，分于子午，阴阳相别，寒热相争，两气相搏，合为痈脓。所以治这种针，必使其端如剑锋，可以取大脓。
Five is the tones. The tones divide winter and summer at zi and wu; yin and yang part, cold and heat contend, the two qi strike each other and join into abscess and pus. So for this needle one must make its tip like a sword’s edge, to take great pus.
liù zhě, lǜ yě. lǜ zhě, tiáo yīn yáng sì shí ér hé shí èr jīng mài, xū xié kè yú jīng luò, ér wéi bào bì zhě yě. gù wéi zhī zhì zhēn, bì lìng jiān rú máo, qiě yuán qiě ruì, zhōng shēn wēi dà, yǐ qǔ bào qì.
六是律。律调阴阳四时而合十二经脉；虚邪客于经络，成为暴痹。所以治这种针，必使针尖如氂牛之毛，又圆又锐，针身微大，以取暴气。
Six is the pipes. The pipes tune yin and yang and the four seasons and join the twelve channels; when empty evil lodges in channels and network vessels it makes sudden obstruction. So for this needle one must make its tip like a yak’s hair, both round and sharp, with the body slightly large, to take sudden qi.
10
七者，星也。星者，人之七竅，邪之所客於經，而爲痛痺，舍於經絡者也。故爲之治鍼，令尖如蚊虻喙，静以徐徃，微以久留，正氣因之，真邪俱徃，出鍼而養者也。
七者，星也。星者，人之七窍，邪之所客于经，而为痛痹，舍于经络者也。故为之治针，令尖如蚊虻喙，静以徐往，微以久留，正气因之，真邪俱往，出针而养者也。 qī zhě, xīng yě. xīng zhě, rén zhī qī qiào, xié zhī suǒ kè yú jīng, ér wéi tòng bì, shè yú jīng luò zhě yě. gù wéi zhī zhì zhēn, lìng jiān rú wén méng huì, jìng yǐ xú wǎng, wēi yǐ jiǔ liú, zhèng qì yīn zhī, zhēn xié jù wǎng, chū zhēn ér yǎng zhě yě.
七是星。星应人的七窍；邪客于经而为痛痹，舍于经络。所以治这种针，使针尖如蚊虻之喙，静而徐往，微而久留，正气因之而行，真邪俱往，出针而养。
Seven is the stars. The stars answer to man’s seven orifices; when evil lodges in the channels it makes painful obstruction, dwelling in channels and network vessels. So for this needle make the tip like a mosquito’s beak, still and slowly going, faintly and long retained, so that upright qi follows it, true and evil go together, and the needle is drawn to nourish.
11
八者，風也。風者，人之股肱八節也，八正之虚風。八風傷人，内舍於骨解腰脊節腠理之間，爲深痺也。故爲之治鍼，必長其身，鋒其末，可以取深邪遠痺。
八者，风也。风者，人之股肱八节也，八正之虚风。八风伤人，内舍于骨解腰脊节腠理之间，为深痹也。故为之治针，必长其身，锋其末，可以取深邪远痹。 bā zhě, fēng yě. fēng zhě, rén zhī gǔ gōng bā jié yě, bā zhèng zhī xū fēng. bā fēng shāng rén, nèi shè yú gǔ jiě yāo jí jié còu lǐ zhī jiān, wéi shēn bì yě. gù wéi zhī zhì zhēn, bì cháng qí shēn, fēng qí mò, kě yǐ qǔ shēn xié yuǎn bì.
八是风。风应人的股肱八节，八正的虚风。八风伤人，内舍于骨解、腰脊、节、腠理之间，成为深痹。所以治这种针，必使针身长、针尖锋，可以取深邪远痹。
Eight is the winds. The winds answer to man’s eight joints of thigh and arm, the empty winds of the eight uprights. When the eight winds injure a man they lodge within the bone seams, the lower back and spine, the joints and interstices, making deep obstruction. So for this needle one must make the body long and the tip sharp, to take deep evil and distant obstruction.
12
九者，野也，野者，人之節解皮膚之間也，淫邪流溢於身，如風水之狀，而溜不能過於機關大節者也。故其之治鍼，令尖如挺，其鋒微員，以取大氣之不能過於關節者也。
九者，野也，野者，人之节解皮肤之间也，淫邪流溢于身，如风水之状，而溜不能过于机关大节者也。故其之治针，令尖如挺，其锋微员，以取大气之不能过于关节者也。 jiǔ zhě, yě yě, yě zhě, rén zhī jié jiě pí fū zhī jiān yě, yín xié liú yì yú shēn, rú fēng shuǐ zhī zhuàng, ér liū bù néng guò yú jī guān dà jié zhě yě. gù qí zhī zhì zhēn, lìng jiān rú tǐng, qí fēng wēi yuán, yǐ qǔ dà qì zhī bù néng guò yú guān jié zhě yě.
九是野。野应人的节解皮肤之间；淫邪流溢于身，如风水之状，而留滞不能过于机关大节。所以治这种针，使针尖如挺，针锋微圆，以取不能通过关节的大气。
Nine is the wilds. The wilds answer to the seams of man’s joints and the space of the skin; when overflowing evil floods the body like wind-water, and its flow cannot pass the great joints, so for this needle make the tip like a shaft, its point slightly round, to take the great qi that cannot pass the joints.
13
黃帝曰：鍼之長短有數乎？歧伯曰：一曰鑱鍼者，取法於巾鍼，去末寸半，卒鋭之，長一寸六分，主𤍠在頭身也。
黄帝曰：针之长短有数乎？歧伯曰：一曰镵针者，取法于巾针，去末寸半，卒锐之，长一寸六分，主𤍠在头身也。 Huáng Dì yuē: zhēn zhī cháng duǎn yǒu shù hū? Qí Bó yuē: yī yuē chán zhēn zhě, qǔ fǎ yú jīn zhēn, qù mò cùn bàn, zú ruì zhī, cháng yī cùn liù fēn, zhǔ rè zài tóu shēn yě.
黄帝说：针的长短有定数吗？歧伯说：一叫鑱针，取法于巾针，去末端一寸半处突然锐利，长一寸六分，主热在头身。
The Emperor said: Do the lengths of the needles have a set number? Qi Bo said: The first, the arrowhead needle, takes its model from the towel needle; an inch and a half from the tip it is suddenly sharpened; it is one inch six fen long, and governs heat in head and body.
14
二曰員鍼，取法於絮鍼，筩其身而卯其鋒，長一寸六分，主治分間氣。三曰鍉鍼，取法於黍粟之鋭，長三寸半，主按脉取氣令邪出。
二曰员针，取法于絮针，筒其身而卯其锋，长一寸六分，主治分间气。三曰𫔂针，取法于黍粟之锐，长三寸半，主按脉取气令邪出。 èr yuē yuán zhēn, qǔ fǎ yú xù zhēn, tǒng qí shēn ér mǎo qí fēng, cháng yī cùn liù fēn, zhǔ zhì fēn jiān qì. sān yuē chí zhēn, qǔ fǎ yú shǔ sù zhī ruì, cháng sān cùn bàn, zhǔ àn mài qǔ qì lìng xié chū.
二叫员针，取法于絮针，针身如筒而针锋圆，长一寸六分，主治分间之气。三叫鍉针，取法于黍粟之锐，长三寸半，主按脉取气而使邪出。
The second, the round needle, takes its model from the wadding needle; its body is like a tube and its point round; it is one inch six fen long, and governs the qi between the divisions. The third, the spoon needle, takes its model from the sharpness of millet; it is three inches and a half long, and governs pressing the vessel to take qi and let evil out.
15
四曰鋒鍼，取法於絮鍼，筩其身，鋒其末，長一寸六分，主癰𤍠出血。五曰鈹鍼，取法於劍鋒，廣二分半，長四寸，主大癰膿，兩𤍠争者也。六曰員利鍼，取法於氂鍼，微大其末，反小其身，令可深内也，長一寸六分，主取癰痺者也。
四曰锋针，取法于絮针，筒其身，锋其末，长一寸六分，主痈𤍠出血。五曰铍针，取法于剑锋，广二分半，长四寸，主大痈脓，两𤍠争者也。六曰员利针，取法于牦针，微大其末，反小其身，令可深内也，长一寸六分，主取痈痹者也。 sì yuē fēng zhēn, qǔ fǎ yú xù zhēn, tǒng qí shēn, fēng qí mò, cháng yī cùn liù fēn, zhǔ yōng rè chū xuè. wǔ yuē pī zhēn, qǔ fǎ yú jiàn fēng, guǎng èr fēn bàn, cháng sì cùn, zhǔ dà yōng nóng, liǎng rè zhēng zhě yě. liù yuē yuán lì zhēn, qǔ fǎ yú máo zhēn, wēi dà qí mò, fǎn xiǎo qí shēn, lìng kě shēn nèi yě, cháng yī cùn liù fēn, zhǔ qǔ yōng bì zhě yě.
四叫锋针，取法于絮针，针身如筒，针尖锋利，长一寸六分，主痈热出血。五叫鈹针，取法于剑锋，宽二分半，长四寸，主大痈脓、两热相争。六叫员利针，取法于氂针，针端微大而针身反小，使可深纳，长一寸六分，主取痈痹。
The fourth, the sharp needle, takes its model from the wadding needle; body like a tube, tip sharp; one inch six fen long; governs abscess and heat bleeding. The fifth, the sword needle, takes its model from the sword’s edge; two fen and a half wide, four inches long; governs great abscess and pus where two heats contend. The sixth, the round-sharp needle, takes its model from the yak needle; its tip slightly large and its body conversely small, so that it can go deep; one inch six fen long; governs taking abscess and obstruction.
16
七曰毫鍼，取法於毫毛，長一寸六分，主寒𤍠痛痺在終者也。八曰長鍼，取法於綦鍼，長七寸，主取深邪遠痺者也。九曰大鍼，取法於鋒鍼，其鋒微員，長四寸，主取大氣不出關節者也。鍼形畢矣。此九鍼大小長短法也。
七曰毫针，取法于毫毛，长一寸六分，主寒𤍠痛痹在终者也。八曰长针，取法于綦针，长七寸，主取深邪远痹者也。九曰大针，取法于锋针，其锋微员，长四寸，主取大气不出关节者也。针形毕矣。此九针大小长短法也。 qī yuē háo zhēn, qǔ fǎ yú háo máo, cháng yī cùn liù fēn, zhǔ hán rè tòng bì zài zhōng zhě yě. bā yuē cháng zhēn, qǔ fǎ yú qí zhēn, cháng qī cùn, zhǔ qǔ shēn xié yuǎn bì zhě yě. jiǔ yuē dà zhēn, qǔ fǎ yú fēng zhēn, qí fēng wēi yuán, cháng sì cùn, zhǔ qǔ dà qì bù chū guān jié zhě yě. zhēn xíng bì yǐ. cǐ jiǔ zhēn dà xiǎo cháng duǎn fǎ yě.
七叫毫针，取法于毫毛，长一寸六分，主寒热痛痹在络的。八叫长针，取法于綦针，长七寸，主取深邪远痹。九叫大针，取法于锋针，针锋微圆，长四寸，主取大气不能出关节的。针形到此完毕，这是九针大小长短的法则。
The seventh, the hair needle, takes its model from fine hair; one inch six fen long; governs cold, heat and painful obstruction in the network vessels. The eighth, the long needle, takes its model from the dark needle; seven inches long; governs taking deep evil and distant obstruction. The ninth, the great needle, takes its model from the sharp needle; its point slightly round; four inches long; governs taking the great qi that cannot leave the joints. The forms of the needles end here; this is the law of their sizes and lengths.
17
黃帝曰：願聞身形應九野奈何？歧伯曰：請言身形之應九野也。左足應立春，其日戊寅己丑；左脅應春分，其日乙夘；左毛應立夏，其日戊辰己巳；膺喉首頭應夏至，其日丙午；右手應立秋，其日戊申己未；右脅應秋分，其日辛酉；右足應立冬，其日戊戌己亥；腰尻下竅應冬至，其日壬子。六府膈下三藏應中州，其大禁，大禁太一所在之日，及諸戊巳。凡此九者，善𠉀八正所在之處，所主左右上下。身體有癰腫者，欲治之，無以其所直之日潰治之，是謂天忌日也。
黄帝曰：愿闻身形应九野奈何？歧伯曰：请言身形之应九野也。左足应立春，其日戊寅己丑；左胁应春分，其日乙卯；左毛应立夏，其日戊辰己巳；膺喉首头应夏至，其日丙午；右手应立秋，其日戊申己未；右胁应秋分，其日辛酉；右足应立冬，其日戊戌己亥；腰尻下窍应冬至，其日壬子。六府膈下三藏应中州，其大禁，大禁太一所在之日，及诸戊巳。凡此九者，善𠉀八正所在之处，所主左右上下。身体有痈肿者，欲治之，无以其所直之日溃治之，是谓天忌日也。 Huáng Dì yuē: yuàn wén shēn xíng yīng jiǔ yě nài hé? Qí Bó yuē: qǐng yán shēn xíng zhī yīng jiǔ yě yě. zuǒ zú yīng lì chūn, qí rì wù yín jǐ chǒu; zuǒ xié yīng chūn fēn, qí rì yǐ mǎo; zuǒ máo yīng lì xià, qí rì wù chén jǐ sì; yīng hóu shǒu tóu yīng xià zhì, qí rì bǐng wǔ; yòu shǒu yīng lì qiū, qí rì wù shēn jǐ wèi; yòu xié yīng qiū fēn, qí rì xīn yǒu; yòu zú yīng lì dōng, qí rì wù xū jǐ hài; yāo kāo xià qiào yīng dōng zhì, qí rì rén zǐ. liù fǔ gé xià sān zàng yīng zhōng zhōu, qí dà jìn, dà jìn tài yī suǒ zài zhī rì, jí zhū wù sì. fán cǐ jiǔ zhě, shàn hòu bā zhèng suǒ zài zhī chù, suǒ zhǔ zuǒ yòu shàng xià. shēn tǐ yǒu yōng zhǒng zhě, yù zhì zhī, wú yǐ qí suǒ zhí zhī rì kuì zhì zhī, shì wèi tiān jì rì yě.
黄帝说：愿听身形应九野是怎样的？歧伯说：请说身形之应九野。左足应立春，其日戊寅己丑；左胁应春分，其日乙卯；左肩应立夏，其日戊辰己巳；膺喉头项应夏至，其日丙午；右手应立秋，其日戊申己未；右胁应秋分，其日辛酉；右足应立冬，其日戊戌己亥；腰尻下窍应冬至，其日壬子。六府与膈下三藏应中州，其大禁，是大禁太一所在之日及诸戊己日。这九者，要善候八正所在之处，所主的左右上下。身体有痈肿，想治它，不要在其所值之日溃治，这叫天忌日。
The Emperor said: I wish to hear how the body answers to the nine wilds. Qi Bo said: Let me speak of the body’s answering to the nine wilds. The left foot answers to the beginning of spring, its days wu-yin and ji-chou; the left flank to the spring equinox, its day yi-mao; the left shoulder to the beginning of summer, its days wu-chen and ji-si; the chest, throat, head and nape to the summer solstice, its day bing-wu; the right hand to the beginning of autumn, its days wu-shen and ji-wei; the right flank to the autumn equinox, its day xin-you; the right foot to the beginning of winter, its days wu-xu and ji-hai; the loins, rump and lower orifice to the winter solstice, its day ren-zi. The six bowels and the three viscera below the diaphragm answer to the central province; the great prohibition is the day where the Great One is, and all the wu and ji days. Of these nine, one must be good at waiting on where the eight uprights are, and what they govern left and right, above and below. When the body has abscess and swelling and one wishes to treat it, do not lance it on its corresponding day: this is called a day of heaven’s taboo.
xíng lè zhì kǔ, bìng shēng yú mài, zhì zhī yǐ jiǔ cì. xíng kǔ zhì lè, bìng shēng yú jīn, zhì zhī yǐ yùn yǐn. xíng lè zhì lè, bìng shēng yú ròu, zhì zhī yǐ zhēn shí. xíng kǔ zhì kǔ, bìng shēng yú yān yē, zhì zhī yǐ gān yào. xíng shuò jīng kǒng, jīn mài bù tōng, bìng shēng yú bù rén, zhì zhī yǐ àn mó láo yào, shì wèi xíng
形乐志苦，病生于脉，治以灸刺。形苦志乐，病生于筋，治以熨引。形乐志乐，病生于肉，治以针石。形苦志苦，病生于咽喝，治以甘药。形数惊恐，筋脉不通，病生于不仁，治以按摩醪药。这叫做形。
When the body is at ease and the will bitter, disease arises in the vessels, and is treated with moxa and needle. When the body is toiled and the will at ease, disease arises in the sinews, and is treated with warming and stretching. When body and will are both at ease, disease arises in the flesh, and is treated with needle and stone. When body and will are both toiled, disease arises in the throat and choke, and is treated with sweet medicine. When the body is often frightened, the sinews and vessels do not pass, and disease arises in numbness, treated with massage and medicinal wine. This is called the forms.
wǔ cáng qì: xīn zhǔ yī, fèi zhǔ kài, gān zhǔ yǔ, pí zhǔ tūn, shèn zhǔ qiàn. liù fǔ qì, dǎn wéi nù, wèi wéi qì nì yuě, dà cháng xiǎo cháng wéi xiè, páng guāng bù yuē wéi yí niào, xià jiāo yì wéi shuǐ.
五藏气：心主噫，肺主咳，肝主语，脾主吞，肾主欠。六府气：胆为怒，胃为气逆哕，大肠小肠为泄，膀胱不约为遗溺，下焦溢为水。
The qi of the five viscera: the heart governs sighing, the lung coughing, the liver speaking, the spleen swallowing, the kidney yawning. The qi of the six bowels: the gallbladder makes anger, the stomach rebellious qi and retching, the large and small intestine diarrhoea, the bladder’s failure to restrain makes bed-wetting, the lower burner’s overflow makes water.
20
五味：酸入肝，辛入肺，苦入心，甘入脾，鹹入腎，淡入胃，是謂五味。
五味：酸入肝，辛入肺，苦入心，甘入脾，咸入肾，淡入胃，是谓五味。 wǔ wèi: suān rù gān, xīn rù fèi, kǔ rù xīn, gān rù pí, xián rù shèn, dàn rù wèi, shì wèi wǔ wèi.
五味：酸入肝，辛入肺，苦入心，甘入脾，咸入肾，淡入胃，这叫五味。
The five flavours: sour enters the liver, pungent the lung, bitter the heart, sweet the spleen, salty the kidney, bland the stomach — these are called the five flavours.
21
五并：精氣并肝，則憂，并心則喜，并肺則悲，并腎則恐，并脾則畏，是謂五精之氣并於藏也。
五并：精气并肝，则忧，并心则喜，并肺则悲，并肾则恐，并脾则畏，是谓五精之气并于藏也。 wǔ bìng: jīng qì bìng gān, zé yōu, bìng xīn zé xǐ, bìng fèi zé bēi, bìng shèn zé kǒng, bìng pí zé wèi, shì wèi wǔ jīng zhī qì bìng yú zàng yě.
五并：精气并于肝则忧，并于心则喜，并于肺则悲，并于肾则恐，并于脾则畏，这叫五精之气并于藏。
The five gatherings: when essence qi gathers in the liver there is worry, in the heart joy, in the lung grief, in the kidney fear, in the spleen dread — this is called the five essences’ qi gathering in the viscera.
22
五惡：肝惡風，心惡𤍠，肺惡寒，腎惡燥，脾惡濕。此五藏氣所惡也。
五恶：肝恶风，心恶𤍠，肺恶寒，肾恶燥，脾恶湿。此五藏气所恶也。 wǔ wù: gān wù fēng, xīn wù rè, fèi wù hán, shèn wù zào, pí wù shī. cǐ wǔ cáng qì suǒ wù yě.
五恶：肝恶风，心恶热，肺恶寒，肾恶燥，脾恶湿。这是五藏气所恶。
The five aversions: the liver hates wind, the heart heat, the lung cold, the kidney dryness, the spleen dampness. These are what the qi of the five viscera hate.
wǔ yè: xīn zhǔ hàn, gān zhǔ qì, fèi zhǔ tì, shèn zhǔ tuò, pí zhǔ xián. cǐ wǔ yè suǒ chū yě.
五液：心主汗，肝主泣，肺主涕，肾主唾，脾主涎。这是五液所出。
The five liquids: the heart governs sweat, the liver tears, the lung snivel, the kidney spittle, the spleen saliva. These are the five liquids’ coming forth.
24
五勞：久視傷血，久卧傷氣，久坐傷肉，久立傷骨，久行傷筋。此五久勞所病也。
五劳：久视伤血，久卧伤气，久坐伤肉，久立伤骨，久行伤筋。此五久劳所病也。 wǔ láo: jiǔ shì shāng xuè, jiǔ wò shāng qì, jiǔ zuò shāng ròu, jiǔ lì shāng gǔ, jiǔ xíng shāng jīn. cǐ wǔ jiǔ láo suǒ bìng yě.
五劳：久视伤血，久卧伤气，久坐伤肉，久立伤骨，久行伤筋。这是五久劳所病。
The five strainings: long looking injures blood, long lying injures qi, long sitting injures flesh, long standing injures bone, long walking injures sinew. These are the illnesses of the five long strainings.
25
五走：酸走筋，辛走氣，苦走血，鹹走骨，甘走肉。是謂五走也。
五走：酸走筋，辛走气，苦走血，咸走骨，甘走肉。是谓五走也。 wǔ zǒu: suān zǒu jīn, xīn zǒu qì, kǔ zǒu xuè, xián zǒu gǔ, gān zǒu ròu. shì wèi wǔ zǒu yě.
五走：酸走筋，辛走气，苦走血，咸走骨，甘走肉。这叫五走。
The five courses: sour goes to the sinews, pungent to qi, bitter to blood, salty to bone, sweet to flesh — these are called the five courses.
26
五裁：病在筋，無食酸；病在氣，無食辛；病在骨，無食鹹；病在血，無食苦；病在肉，無食甘。口嗜而欲食之，不可多也，必自裁也，命曰五裁。
五裁：病在筋，无食酸；病在气，无食辛；病在骨，无食咸；病在血，无食苦；病在肉，无食甘。口嗜而欲食之，不可多也，必自裁也，命曰五裁。 wǔ cái: bìng zài jīn, wú shí suān; bìng zài qì, wú shí xīn; bìng zài gǔ, wú shí xián; bìng zài xuè, wú shí kǔ; bìng zài ròu, wú shí gān. kǒu shì ér yù shí zhī, bù kě duō yě, bì zì cái yě, mìng yuē wǔ cái.
五裁：病在筋，不要吃酸；病在气，不要吃辛；病在骨，不要吃咸；病在血，不要吃苦；病在肉，不要吃甘。口里想吃，也不可多，必须自己裁制，叫五裁。
The five cuttings: when disease is in the sinews, eat no sour; in qi, no pungent; in bone, no salty; in blood, no bitter; in flesh, no sweet. Though the mouth craves and wishes to eat them, one may not take much; one must cut it oneself — hence it is called the five cuttings.
27
五發：陰病發於骨，陽病發於血，以味發於氣。陽病發於冬，陰病發於夏。
五发：阴病发于骨，阳病发于血，以味发于气。阳病发于冬，阴病发于夏。 wǔ fā: yīn bìng fā yú gǔ, yáng bìng fā yú xuè, yǐ wèi fā yú qì. yáng bìng fā yú dōng, yīn bìng fā yú xià.
五发：阴病发于骨，阳病发于血，以味发于气。阳病发于冬，阴病发于夏。
The five issuings: yin disease issues in the bone, yang disease in the blood, and by flavour it issues in qi. Yang disease issues in winter, yin disease in summer.
28
五邪：邪入於陽，則爲狂；邪入於陰，則爲血痺；邪入於陽，轉則爲癲疾；邪入於陰，轉則爲喑。陽入之於陰，病静；陰出之於陽，病喜怒。
五邪：邪入于阳，则为狂；邪入于阴，则为血痹；邪入于阳，转则为癫疾；邪入于阴，转则为喑。阳入之于阴，病静；阴出之于阳，病喜怒。 wǔ xié: xié rù yú yáng, zé wéi kuáng; xié rù yú yīn, zé wéi xuè bì; xié rù yú yáng, zhuǎn zé wéi diān jí; xié rù yú yīn, zhuǎn zé wéi yīn. yáng rù zhī yú yīn, bìng jìng; yīn chū zhī yú yáng, bìng xǐ nù.
五邪：邪入于阳则为狂；邪入于阴则为血痹；邪入于阳而转则为癫疾；邪入于阴而转则为喑。阳入于阴，病静；阴出于阳，病喜怒。
The five evils: evil entering the yang makes madness; entering the yin makes blood obstruction; entering the yang and turning makes falling sickness; entering the yin and turning makes muteness. Yang entering yin, the illness is still; yin issuing to yang, the illness is joy and anger.
wǔ zàng, xīn cáng shén, fèi zàng pò, gān zàng hún, pí zàng yì, shèn cáng jīng zhì yě.
五藏：心藏神，肺藏魄，肝藏魂，脾藏意，肾藏精志。
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.
30
五主：心主脉，肺主皮，肝主筋，脾主肌，腎主骨。
五主：心主脉，肺主皮，肝主筋，脾主肌，肾主骨。 wǔ zhǔ: xīn zhǔ mài, fèi zhǔ pí, gān zhǔ jīn, pí zhǔ jī, shèn zhǔ gǔ.
五主：心主脉，肺主皮，肝主筋，脾主肌，肾主骨。
The five governings: the heart governs the vessels, the lung the skin, the liver the sinews, the spleen the flesh, the kidney the bone.
yáng míng duō xuè duō qì, tài yáng duō xuè shǎo qì, shào yáng duō qì shǎo xuè, tài yīn duō xuè shǎo qì, jué yīn duō xuè shǎo qì, shào yīn duō qì shǎo xuè. gù yuē cì yáng míng chū xuè qì, cì tài yáng chū xuè è qì, cì shào yáng chū qì è xuè, cì tài yīn chū xuè è qì, cì jué yīn chū xuè è qì, cì shào yīn chū qì è xuè yě. zú yáng míng tài yīn wéi biǎo lǐ, shào yáng jué yīn wéi biǎo lǐ, tài yáng shào yīn wéi biǎo lǐ, shì wèi zú zhī yīn yáng yě. shǒu yáng míng tài yīn wéi biǎo lǐ, shào yáng xīn zhǔ wéi biǎo lǐ, tài yáng shào yīn wéi biǎo lǐ, shì wèi shǒu zhī yīn yáng yě.
阳明多血多气，太阳多血少气，少阳多气少血，太阴多血少气，厥阴多血少气，少阴多气少血。所以说刺阳明出血气，刺太阳出血恶气，刺少阳出气恶血，刺太阴出血恶气，刺厥阴出血恶气，刺少阴出气恶血。足阳明太阴为表里，少阳厥阴为表里，太阳少阴为表里，这是足的阴阳。手阳明太阴为表里，少阳心主为表里，太阳少阴为表里，这是手的阴阳。
Yang brightness has much blood and much qi; greater yang much blood and little qi; lesser yang much qi and little blood; greater yin much blood and little qi; reverting yin much blood and little qi; lesser yin much qi and little blood. Hence it is said: needle yang brightness to let blood and qi; needle greater yang to let blood and hate qi; needle lesser yang to let qi and hate blood; needle greater yin to let blood and hate qi; needle reverting yin to let blood and hate qi; needle lesser yin to let qi and hate blood. Foot yang brightness and greater yin are outside and inside; lesser yang and reverting yin are outside and inside; greater yang and lesser yin are outside and inside — these are the yin and yang of the foot. Hand yang brightness and greater yin are outside and inside; lesser yang and the heart master are outside and inside; greater yang and lesser yin are outside and inside — these are the yin and yang of the hand.